A
PLAINE
DISCOuerie
of
ten
English
Lepers
,
verie
noisome
and
hurtfull
to
the
Church
and
common
wealth
:
Setting
before
our
eies
the
iniquitie
of
these
latter
dayes
,
and
inducing
vs
to
a
due
consideration
of
our selues
.
Published
by
THOMAS
TIMME
Minister
.
LONDON
Printed
by
Peter
Short
,
dwelling
vpon
Bredstreet
hill
,
neere
the
end
of
old
Fishstreet
at
the
signe
of
the
Starre
.
1592.
To
the
right
honourable
his
singular
good
Lorde
Sir
William
Brooke
knight
,
Baron
of
Cobham
,
Lord
warden
of
the
cinque
ports
,
knight
of
the
Garter
,
and
one
of
her
Maiesties
most
honorable
priuie
Counsell
,
Thomas
Timme
his
humble
seruant
,
wisheth
long
life
,
and
eternall
felicitie
in
Christ
Iesus
.
THe
woondring
Queene
of
Sheba
(
right
Honorable
)
presented
the
most
wise
Salomon
with
the
golde
of
Ophyr
,
&
richest
gifts
of
the
land
.
The
Samnites
brought
with
them
a
greate
mass
of
treasure
for
the
noble
Romane
Marcus
Crassus
.
Howe
preposterous
then
may
I
seeme
,
which
presume
to
bring
into
your
honourable
presence
Lernam
malorum
,
as
it
were
a
lazary
of
Leapers
?
Pardon
(
right
Honourable
)
my
rudenesse
herein
,
and
take
it
well
in
woorth
,
though
it
may
of
some
be
reputed
Calabrihospitis
munus
,
a
trifling
gift
.
Things
which
haue
a
base
and
rude
forme
,
not
bombasted
to
please
the
fantasie
,
somtimes
affoord
more
profit
then
is
expected
.
Happily
this
home-spunne
webbe
may
be
profitable
to
manie
,
and
therein
acceptable
to
your
Honour
,
a
principall
piller
of
common
wealth
.
For
as
the
soule
is
much
more
excellent
then
the
bodie
,
so
whatsoeuer
tendeth
to
the
good
thereof
,
is
farre
more
precious
then
golde
,
and
to
be
preferred
,
before
all
bodily
and
earthly
treasure
.
But
a
secret
and
hidden
maladie
,
such
as
is
sinne
,
the
sickenesse
of
the
soule
,
the
decay
of
men
,
the
ouerthrow
of
Nations
,
and
the
ruine
of
the
whole
worlde
,
can
neuer
be
well
cured
and
reformed
,
except
first
discouered
.
For
which
cause
,
ten
capitall
sinnes
are
in
this
Catalogue
detected
,
being
as
forcible
to
bring
this
noble
Realme
of
England
to
thraule
,
as
Iosephs
ten
brethren
were
to
sell
him
into
the
captiuitie
of
Aegypt
:
in
the
which
men
in
this
age
are
gone
backeward
from
God
,
ten
degrees
further
then
the
shadow
of
Ahaz
diall
out
of
course
:
This
people
that
haue
tempted
me
with
these
ten
temptations
,
shal
not
see
the
land
of
promise
.
Therfore
(
right
Honourable
)
as
Aesculapius
temple
in
the
city
Epidaurium
in
Grece
,
was
to
all
maner
diseased
persons
which
resorted
thither
a
meane
to
recouer
desired
health
,
(
such
medicines
as
would
cure
their
maladics
being
there
reuealed
vnto
them
:
)
so
the
generall
good
which
I
wish
all
to
find
in
the
discouerie
of
these
ten
so
common
euils
,
(
that
not
so
fewe
as
ten
righteous
persons
,
for
the
which
God
would
hauespared
Sodom
and
Gomorrah
,
might
bee
found
among
vs
)
hath
moued
me
,
though
after
a
plaine
and
rude
sort
,
to
publish
the
same
.
For
as
of
ten
tribes
one
remained
still
to
the
house
of
Dauid
:
and
of
ten
Lepers
one
became
a
faithfull
conuert
:
and
of
ten
virgins
,
fiue
were
wise
,
and
waited
for
the
comming
of
Christ
:
so
in
this
euil
generation
,
God
will
(
I
doubt
not
)
reserue
to
him selfe
a
remnant
which
shall
keepe
themselues
and
their
garments
vnspotted
of
the
world
.
Further
,
your
honourable
vertues
shadowed
with
no
cloudes
of
vice
,
and
of
your
wisdome
correspondent
to
your
place
,
hath
mooued
me
to
present
this
to
your
Lordships
hands
:
yet
,
not
without
feare
to
aduenture
so
base
a
gift
to
so
worthie
a
personage
.
But
the
late
experience
of
your
honourable
courtesie
,
hath
imboldened
me
to
make
it
a
messenger
of
my
dutie
and
vnfained
loue
towards
you
.
May
it
please
your
honour
to
accept
it
,
I
cannot
but
reuerently
acknowledge
that
it
proceedeth
more
of
your
noble
minde
,
then
of
the
worthinesse
of
the
gift
:
and
in
regard
thereof
,
holde
my selfe
so
much
the
more
bounde
in
all
Christian
dutie
to
your
honour
during
life
.
Thus
beseeching
almightie
God
to
blesse
your
Honour
,
I
wish
to
the
world
,
the
loue
of
God
the
father
,
an
vniuersall
peace
at
the
last
to
his
militant
Church
,
confusion
of
all
hypocrites
,
and
to
all
his
chosen
people
euerlasting
life
in
the
kingdome
of
heauen
.
Amen
.
Your
Honours
most
humble
seruant
Thomas
Timme
.
The
Contents
of
this
Booke
.
-
THe
first
Leper
,
is
the
Schismatique
.
-
The
seconde
Leper
,
is
the
Church-robber
.
-
The
third
Leper
is
the
Simoniac
.
-
The
fourth
Leper
,
is
the
Hypocrite
.
-
The
fift
Leper
,
is
the
proud
man
.
-
The
sixt
Leper
,
is
the
Glutton
.
-
The
seuenth
Leper
,
is
the
Adulterer
or
Fornicator
.
-
The
eight
Leper
,
is
the
Couetous
man
.
-
The
ninth
Leper
,
is
the
Murtherer
.
-
The
tenth
Leper
,
is
the
Murmurer
.
The
first
Leper
,
is
the
Schismatique
.
ELephantiasis
,
or
Leprosie
,
is
a
disease
venemous
and
full
of
poyson
,
proceeding
of
Melancholie
and
corrupt
blood
,
inuading
all
the
inwarde
and
outward
parts
of
the
whole
bodie
,
making
it
foule
and
filthie
,
insomuch
that
the
breath
of
the
Leper
is
very
contagious
and
infectious
:
for
the
which
cause
it
hath
euer
inforced
a
separation
of
such
from
all
companie
:
Euen
so
the
Leprosie
of
sinne
,
wherein
we
are
borne
and
conceyued
,
cleaueth
so
fast
to
our
bones
,
and
is
so
fixed
in
our
heart
,
infecting
all
our
powers
and
spirits
,
that
our
vnderstanding
cannot
comprehend
those
things
which
belong
to
the
spirit
of
God
,
our
wil
abhorreth
diuine
and
heauenly
things
,
and
finally
the
whole
man
is
set
on
fire
with
vncleane
desires
,
and
most
filthie
cogitations
.
And
this
contagion
is
so
vehement
throughout
the
whole
life
of
man
,
and
doth
in
such
wise
shew
foorth
it selfe
in
all
actions
(
though
they
seeme
to
be
honest
)
that
as
they
offend
the
maiestie
of
God
,
so
they
giue
occasion
of
sinning
to
others
,
and
one
infecteth
another
by
their
euill
example
:
in
so
much
as
were
it
not
for
the
vnspeakable
mercie
and
great
goodnesse
of
God
(
which
is
our
support
and
stay
)
we
must
needs
be
excluded
from
his
presence
and
Church
,
and
so
perish
for
euer
.
And
because
a
Leprosie
is
not
as
euerie
light
disease
,
but
a
fearefull
lothsome
,
contagious
and
separatiue
maladie
(
as
is
said
)
it
may
aptly
at
this
time
represent
,
not
onely
all
sinners
generally
,
but
also
certaine
capitall
and
notorious
sinners
,
whom
I
haue
tearmed
English
Lepers
,
for
that
they
haue
infected
many
thousands
in
this
Christian
Church
and
common
wealth
of
England
,
and
will
in
time
(
if
the
greater
care
be
not
had
of
the
daunger
that
may
ensue
)
vtterly
destroy
the
whole
bodie
of
the
same
.
In
the
first
place
therefore
,
as
one
of
the
most
noysome
,
I
haue
set
the
Schismatique
and
sedicious
,
whose
malecontent
humor
,
first
of
all
brought
the
corporall
leprosie
vppon
the
Iewes
,
as
is
to
be
seene
,
Num.
12.
Now
because
al
actions
are
commonly
knowne
by
their
obiects
,
that
is
to
say
by
the
matter
wherein
they
are
imploied
(
as
the
sight
is
knowne
because
it
apprehendeth
the
light
,
and
discerneth
colours
,
and
the
hearing
likewise
,
in
that
it
admitteth
soundes
and
voyces
)
let
vs
see
what
the
effect
of
Schisme
and
sedition
is
.
It
may
truly
be
said
to
effect
and
bring
in
priuation
and
expulsion
of
two
most
excellent
things
,
that
is
to
say
,
of
Order
,
and
of
Vnitie
.
Order
(
according
to
Saint
Augustines
opinion
)
is
that
by
which
,
all
things
,
and
all
persons
,
high
or
lowe
,
equall
or
vnequall
,
are
disposed
and
set
in
their
proper
places
.
All
things
in
the
world
are
not
equall
,
and
of
like
valour
:
but
then
they
seeme
to
be
ordered
,
when
they
are
well
disposed
and
set
in
conuenient
places
:
and
humane
actions
haue
then
an
order
,
when
things
are
framed
according
to
their
condition
and
worthines
.
Vpon
the
which
matter
Chrisostome
hath
notably
written
in
his
Homilye
23.
vpon
Saint
Paul
his
Epistle
to
the
Romanes
,
where
hee
saith
,
that
because
equalitie
of
honour
and
condition
,
causeth
oftentimes
many
dissensions
,
God
hath
ordained
principalities
,
and
many
subiections
,
as
that
of
the
man
and
his
wife
:
of
the
father
and
the
sonne
:
of
the
olde
man
and
the
yong
:
of
the
bond
and
the
free
:
of
the
master
and
the
seruant
:
of
the
teacher
and
the
disciple
:
and
of
the
king
and
the
subiect
.
And
no
maruaile
if
God
hath
appointed
this
order
among
men
,
when
as
he
hath
made
the
like
in
our
bodies
,
as
the
head
in
the
highest
part
,
and
therin
the
eyes
as
windowes
:
vnder
them
he
hath
placed
the
mouth
to
take
in
sustenance
and
prouision
for
strength
:
then
the
breast
,
to
containe
the
vital
parts
:
the
stomach
to
concoct
the
meates
:
then
the
loynes
,
legges
,
and
feete
for
supporters
of
the
whole
.
The
which
being
thus
ordered
within
our
view
,
do
shew
forth
the
great
wisedome
of
the
workemaister
.
But
if
the
saide
parts
be
confounded
,
transposed
,
and
out
of
order
,
they
make
not
a
man
,
but
a
monster
.
The
like
is
to
be
seene
among
beasts
,
as
in
Bees
,
in
Cranes
,
in
flocks
of
sheepe
,
and
among
wilde
beasts
.
The
Sea
is
not
without
this
discipline
,
where
also
innumerable
sculles
of
fishes
,
are
defended
and
garded
,
vnder
one
principall
leader
.
If
God
,
in
the
creation
of
all
liuing
things
,
hath
established
such
an
order
among
the
beasts
deuoide
of
reason
,
how
much
more
necessarie
is
it
,
that
there
be
order
for
the
good
gouernment
of
men
his
most
excellent
creatures
,
to
whom
he
hath
made
subiect
all
other
things
,
that
in
God
his
most
excellent
common
wealth
there
may
be
a
superioritie
also
and
a
subiection
,
a
principalitie
and
an
obedience
among
men
according
to
their
seuerall
orders
and
degrees
,
without
the
which
there
can
be
no
gouernment
,
but
a
confusion
?
Anarchia
,
(
or
gouernment
of
states
,
without
a
king
)
is
of
all
regiments
the
worst
.
For
where
there
wanteth
a
chiefe
heade
,
there
the
people
are
as
sheepe
readie
for
the
butcher
.
God
gaue
Israel
in
his
wrath
the
choise
of
foure
things
,
namely
whether
they
would
haue
Rehoboam
,
a
foole
,
to
be
their
king
:
the
Storke
to
rule
ouer
them
:
Assur
,
to
be
their
king
:
or
whether
still
they
woulde
bee
at
this
stay
,
Nullus
Rex
est
nobis
,
quia
non
timuimus
Iehouam
.
That
is
,
We
are
destitute
of
a
king
,
because
we
haue
not
feared
the
Lord
.
To
haue
Rehoboam
is
ill
:
to
haue
Ieroboam
is
woorse
:
to
haue
the
king
of
Asstria
,
is
worsse
in
the
third
degree
:
but
Nullus
Rex
,
No
king
,
is
woorst
of
all
.
When
there
is
no
king
,
euerie
man
doth
what
liketh
him
best
,
Iudg.
17.
Where
there
is
no
king
men
be
like
fishes
,
the
great
deuour
the
small
.
Though
it
be
ill
to
haue
a
Lion
,
or
a
Woolfe
to
be
our
king
;
yet
it
is
better
to
haue
one
then
many
,
to
feare
one
then
many
.
A
prince
is
called
the
breath
of
our
nostrels
,
Iere.
20.
And
Daniel
likeneth
him
to
a
great
shadowing
tree
.
But
if
God
send
vs
in
steade
of
his
good
Angell
an
euill
Angell
:
in
steade
of
a
tree
to
keepe
vs
from
the
heate
of
the
Sunne
,
a
Iuniper
tree
,
which
will
suffer
no
plant
to
prosper
neare
it
:
in
steade
of
light
a
stinking
snuffe
:
it
is
I
confesse
a
great
cursse
:
but
if
he
take
both
the
one
and
the
other
from
vs
,
all
his
heauie
displeasure
is
fallen
vpon
vs
.
When
Iacob
had
blessed
his
sonnes
with
all
good
things
,
in
the
end
,
as
if
he
had
yeelded
nothing
without
a
ruler
,
he
beseecheth
God
to
giue
them
a
faithfull
Ruler
like
Ioseph
.
This
order
,
and
this
gouernement
therfore
God
hath
giuen
vnto
his
people
from
time
to
time
,
in
his
great
loue
and
fauour
for
a
blessing
,
as
the
Prophet
Dauid
acknowledgeth
in
the
Psalme
,
77.
Where
he
sayth
,
Thou
leddest
thy
people
like
sheepe
,
by
the
handes
of
Moses
and
Aaron
.
God
him selfe
is
the
General
,
and
principall
leader
,
(
for
the
whole
worlde
is
his
)
Moses
and
Aaron
are
but
Gods
hands
,
Gods
lieutenants
here
in
earth
,
the
one
with
the
worde
,
the
other
with
the
sworde
.
They
bee
both
Gods
handes
,
Gods
guides
,
and
Gods
pastors
.
They
both
together
may
be
compared
to
the
two
Cherubims
,
with
their
wings
spread
to
defend
and
couer
the
Arke
.
It
is
most
true
,
that
Natura
non
abundat
in
rebus
superfluis
nec
deficit
in
necessarys
,
Nature
dooth
not
abound
in
superfluous
things
,
nor
faile
in
necessarie
things
.
It
is
a
maimed
bodie
where
either
hand
Moses
or
Aaron
do
want
.
The
coniunction
of
both
which
,
maketh
a
happie
gouernment
.
For
the
which
cause
Moses
was
glad
of
Aarons
companie
;
He
will
be
glad
(
said
God
to
Aron
)
when
he
seeth
thee
.
Take
heede
to
your selues
,
and
to
the
whole
flocke
,
wherein
the
holy
Ghost
hath
placed
you
to
rule
the
Church
of
God
,
which
he
hath
purchased
with
his
owne
bloud
.
Also
of
these
Bishops
and
Ecclesiasticall
gouernours
,
the
authour
of
the
Epistle
to
the
Hebrues
speaketh
thus
.
Obey
your
Prelats
,
&
be
subiect
to
them
,
for
they
watch
as
being
to
giue
an
account
of
your
soules
.
And
that
ancient
father
Irenaeus
sayth
,
Opertet
ordinationem
sequi
traditionis
quam
tradiderunt
patris
ijs
,
quibus
committebant
ecclesias
.
&c.
As
they
do
herein
greatly
offend
,
seeking
through
malice
to
ouerthrow
and
confound
all
good
order
:
They
were
all
of
one
mind
,
and
of
one
heart
.
Also
the
Apostle
Saint
Paul
perswadeth
vs
in
many
places
to
obserue
order
and
vnitie
,
especially
in
his
Epistle
to
the
Corinthians
,
saying
:
I
beseech
you
brethren
by
the
name
of
our
Lorde
Iesus
Christ
,
that
ye
all
speake
one-thing
,
and
that
there
be
no
Schismes
or
dissentions
among
you
:
but
be
ye
knit
together
in
one
minde
,
and
in
one
iudgement
.
Whereby
hee
requireth
among
the
faithfull
a
consent
in
thought
,
worde
,
and
deed
,
so
neere
as
might
be
.
As
touching
the
consent
in
action
and
deede
,
he
speaketh
more
plainely
in
the
Epistle
to
the
Philippians
,
Be
ye
like
minded
,
hauing
the
same
loue
,
being
of
one
accorde
,
and
of
one
iudgement
,
that
nothing
be
done
through
contention
,
or
of
vaineglorie
.
By
which
exhortation
of
the
Apostle
,
wee
may
plainelie
gather
,
that
there
are
foure
causes
of
sedition
at
this
day
in
the
Church
and
common
wealth
.
The
first
,
a
readinesse
to
contende
for
euerie
trifle
:
the
second
,
vaine-glorie
:
the
thirde
,
a
desire
of
preferment
:
the
fourth
,
the
diuersitie
of
faith
.
Whosoeuer
shall
contende
,
mooued
by
anie
of
these
,
hee
will
shewe
himselfe
quickely
a
Schismatique
,
a
false
prophet
,
and
a
badde
Pastor
.
But
it
is
no
woonder
to
heare
of
false
prophets
,
seeing
there
bee
false
Gods
:
no
maruaile
if
there
bee
false
Apostles
,
seeing
there
hath
start
vp
false
Christes
.
A
man
may
boldlie
say
,
the
Diuell
gaue
orders
,
when
those
men
came
into
the
number
of
Prophets
.
These
men
came
not
in
deede
,
but
as
Ieremie
saith
,
currebant
,
they
ranne
before
they
were
sent
.
And
albeit
they
runne
,
yet
when
they
come
to
the
sheepe-folde
,
they
play
as
the
Woolfe
dooth
,
who
commeth
simplie
and
humblie
,
with
his
taile
clapt
close
betweene
his
legges
,
howling
like
a
dogge
,
and
comming
softlie
agaynst
the
winde
,
least
the
sheepe
might
smell
him
.
They
behaue
themselues
also
like
the
enuious
man
that
sowed
tares
,
who
commeth
when
men
slept
:
in
the
night
,
least
seene
:
softlie
,
least
heard
:
into
corners
,
least
found
:
with
a
maske
,
least
knowne
:
Clam
dicens
,
preaching
in
parlours
;
an
ancient
marke
of
a
false
prophet
.
These
followers
at
the
first
are
verie
popular
,
they
haue
goodlie
blessings
,
and
manie
faire
woordes
in
their
mouthes
:
their
lippes
are
verie
fayre
and
cleane
burnished
:
and
as
Cyprian
sayeth
,
Habent
hypocritae
decoratissimas
orationes
:
Hypocrites
can
speake
pleasant
things
:
they
will
not
for
any
thing
speake
that
which
may
displease
the
people
.
The
Phariseis
dare
not
acknowledge
Iohn
to
bee
a
Prophete
for
offending
the
people
:
who
alwayes
haue
this
in
request
,
Loquere
nobis
placentia
,
&
frange
nobu
iuga
.
Speake
vnto
vs
pleasant
things
,
and
shake
off
the
yoke
from
our
neckes
.
Hee
must
winke
at
their
vices
:
hee
must
proclaime
a
publique
fast
;
vse
long
prayer
;
and
haue
a
verie
narrowe
strayner
for
Gnattes
.
And
thus
vnder
a
sheepes
skinne
,
they
conueigh
into
the
sheepefolde
a
Woolfe
moste
rauenous
.
For
poyson
is
not
mingled
with
Woormewood
,
but
with
sweete
wine
,
and
put
into
a
cuppe
of
golde
.
The
Diuill
came
disguised
to
Adam
;
and
like
an
olde
man
to
Saule
.
Alas
(
say
they
to
the
ignorant
people
)
your
cause
is
good
:
(
this
was
Absaloms
sheepes
skinne
:
)
but
there
was
none
to
doe
iustice
:
herein
they
play
the
Woolues
.
This
hypocrisie
and
dissembling
of
some
,
hath
caused
manie
weakelings
to
misslike
and
loath
the
profession
of
the
Gospell
.
But
to
such
Saint
Augustine
speaketh
thus
,
Non
debent
oues
odisse
vestes
suas
,
quaeas
induunt
lupi
:
the
sheepe
must
like
their
garments
neuer
the
woorse
,
though
Wolues
weare
them
.
Let
them
rather
growe
to
that
perfection
of
knowledge
,
that
they
may
bee
able
to
separate
the
wheate
from
the
chaffe
.
Sit
electio
,
sit
&
reiectio
,
sed
vtramque
praecedat
discretio
.
Let
there
be
an
election
,
and
reiection
,
but
before
either
let
there
go
discretion
.
Albeit
the
Asse
be
in
a
Lions
skinne
,
yet
a
man
may
take
him
by
the
cares
,
and
say
,
At
hae
non
sunt
aures
Leonicae
:
these
are
no
Lyons
eares
.
Some
one
thing
or
other
will
euer
bewray
a
false
prophet
.
If
we
iudge
of
a
sheepe
by
the
outskin
only
:
If
we
choose
our
cloth
by
the
list
:
or
deeme
a
Pharisei
to
be
good
by
his
long
fringe
or
his
broade
philacterie
,
we
may
so
bee
easily
deceiued
.
For
Christianitie
is
Rei
,
and
not
Speciei
,
a
matter
of
substance
,
and
not
of
forme
.
The
Oistrich
hath
very
gallant
feathers
,
yet
he
cannot
flie
.
Therefore
if
ye
will
trie
and
discerne
betwene
a
false
and
a
true
prophet
,
ye
shall
do
it
by
these
two
meanes
,
wherewith
Isaac
tried
his
two
sonnes
Iacob
,
and
Esau
.
And
how
is
that
?
By
voice
,
and
hands
.
By
the
voice
,
in
these
three
fruits
yee
shall
know
a
false
prophet
.
What
prophets
confession
soeuer
hath
either
no
fruit
in
it
;
or
noisome
fruit
:
or
vncircumcised
fruit
,
he
is
no
true
prophet
.
To
heare
,
to
pray
,
and
to
imbrace
we
knowe
not
what
,
is
a
Religion
without
fruite
,
a
verball
religion
,
such
as
the
papistes
imbrace
,
who
worship
God
in
an
vnknowne
tongue
.
Whoso
deliuereth
such
is
a
false
prophet
.
Secondly
if
it
be
noisome
fruit
,
it
is
as
the
fruite
of
thornes
and
of
briers
,
it
is
euer
pricking
,
scratching
,
and
tendeth
to
renting
the
vnitie
,
and
common
peace
of
brethren
,
maketh
men
to
forsake
mutuall
loue
and
friendly
societie
:
and
with
Manasses
to
build
vp
a
temple
in
Gerezim
against
the
of
Hierusalem
,
which
is
great
impietie
.
For
as
Saint
Augustine
sayth
,
Ducentis
error
,
duplex
esterror
,
The
errour
of
the
guide
or
leader
,
is
a
double
errour
,
though
he
haue
but
two
followers
:
but
if
he
haue
a
hundred
followers
,
then
(
sayth
he
)
it
is
centuplex
,
an
hundred
fold
:
If
one
thousand
,
then
it
is
milleplex
,
a
thousand
fold
Of
such
leaders
,
Saint
Augustine
speaketh
also
thus
,
Petro
manenti
dixit
Christus
,
pasce
oues
meas
:
but
,
Schismatico
vel
heretice
exeunti
dicit
Deus
,
Pasce
haedos
tuos
:
that
is
,
To
perseuering
Peter
Christ
sayth
,
Feede
my
sheepe
:
but
to
the
Schismatique
or
Heretike
which
goeth
out
,
God
sayth
,
Feede
thy
goates
.
Thirdly
,
if
it
be
vncircumcised
fruit
,
such
as
giueth
the
glorie
of
God
to
the
creature
:
to
our
election
,
Operapraeuisae
,
Workes
foreseene
of
God
:
to
our
vocation
,
free
will
:
and
to
our
iustification
,
merite
,
and
so
by
circumstance
doe
make
the
death
of
Christ
of
none
effect
,
they
that
deliuer
it
bee
false
prophets
.
As
the
voice
is
thus
to
bee
discerned
,
so
are
the
hands
also
to
be
felt
,
for
they
are
not
emptie
,
but
are
replenished
with
fruit
.
For
our
confession
and
prophecying
is
not
all
that
is
looked
for
at
our
hands
.
For
to
them
that
said
,
Haue
we
not
prophesied
in
thy
name
,
&c.
It
is
answered
by
Christ
,
I
knowe
ye
not
.
The
especiall
fruits
of
the
spirit
that
should
be
in
vs
,
are
sinceritie
of
the
hart
,
humilitie
of
the
mind
,
and
loue
to
the
brethren
.
Humilitie
is
not
the
fruit
of
the
thorne
or
brier
:
but
Scismatiques
are
proud
and
selfe-conceyted
.
There
is
nothing
but
they
mislike
which
themselues
do
not
.
They
are
like
vnto
rhose
Monkes
which
Saint
Bernard
found
fault
withall
Qui
nusquam
putant
lucere
solem
neci
in
cella
sua
:
which
thinke
that
the
sunne
shineth
no
where
but
in
their
cel
.
They
thinke
them selues
so
godly
,
wise
,
sincere
,
pure
,
perfect
and
so
Christian
that
none
is
comparable
to
them
:
as
if
they
alone
,
had
an
impropriation
of
Gods
spirit
.
The
male-content
humor
of
the
Ephraits
troubleth
them
,
and
disdainingly
causeth
them
to
demaunde
,
Why
called
ye
vs
not
with
you
?
Hinc
ille
lachrime
.
Herehence
come
the
braule
.
Herehence
it
commeth
that
the
sheepheards
of
Gerar
,
and
the
sheepheards
of
Isaac
cannot
agree
.
Now
not
an
Aegyptian
and
an
Israelite
,
but
two
Israelites
may
bee
seene
,
not
to
fight
onely
,
but
as
it
were
to
kill
one
another
.
These
quarrellers
,
are
much
incouraged
by
the
common
people
to
maintaine
these
braules
,
insomuch
that
it
cannot
be
said
of
them
,
Vt
Sacerdos
,
sic
populus
,
but
the
contrarie
:
Vtpopulus
,
sic
sacerdos
,
As
the
people
is
,
so
is
the
Priest
.
Whereas
,
neither
the
Eunuches
flatterie
,
Sit
quaeso
sermo
tuns
.
Let
thy
speach
,
I
pray
thee
,
bee
like
the
rest
of
the
prophets
:
nor
yet
the
peoples
stones
,
should
ouer-rule
the
Ministers
of
Christ
,
but
should
rather
hearken
and
follow
Saint
Augustines
rule
,
Gaudeo
quia
facitis
,
sed
non
faceo
,
quia
facitis
.
I
am
glad
that
ye
do
well
,
but
I
do
not
well
,
because
ye
doe
so
:
for
then
if
ye
do
ill
,
I
must
do
so
to
:
but
I
do
well
(
saith
he
)
because
it
is
good
for
me
to
do
so
.
It
is
a
thing
most
preposterous
,
and
out
of
course
for
the
sheepe
to
gouerne
and
direct
the
sheepheard
;
for
the
scholer
to
teach
his
maister
;
the
yong
student
to
set
the
graue
doctor
to
schoole
,
and
to
reproue
the
ancients
of
errour
and
ignorance
.
But
such
is
our
time
now
,
wherein
men
are
rather
talkers
then
doers
of
Gods
worde
:
and
hauing
tickeling
tongues
and
wits
,
itching
eares
,
and
delighting
in
curious
and
contentious
disputes
,
they
are
not
content
to
be
taught
plain
&
simple
faith
,
but
seeke
euery
day
after
new
teachers
,
and
new
things
.
And
this
commeth
through
their
leuity
and
inconstancie
.
At
the
first
when
Manna
is
strange
,
they
like
it
wonderfully
,
but
soone
after
,
Nauseat
anima
nostra
,
they
loath
it
.
They
vse
a
months
diligence
,
or
at
the
most
they
haue
but
six
months
liking
.
They
wil
soone
find
one
cauill
or
other
to
mislike
,
and
will
take
exceptions
against
the
best
.
Isay
is
too
long
,
and
Obudia
too
short
,
Peter
keepeth
company
with
them
of
the
circumcision
,
Christ
with
publicans
and
sinners
.
Thus
they
like
none
,
nor
wil
long
be
content
with
any
.
To
this
inconstancie
they
ioyne
also
such
presumption
,
as
that
with
Peter
they
woulde
bee
makers
of
tabernacles
,
wherein
they
haue
no
skill
,
being
not
therunto
called
.
Euery
Cobler
and
base
artificer
will
be
busie
with
Church-gouernment
,
not
fearing
this
threatning
,
The
stranger
that
commeth
nere
the
tabernacle
shal
be
slaine
.
19.
1.
Sam.
6.
And
againe
,
Whosoeuer
toucheth
the
mount
shall
surely
die
.
See
what
vengeance
befell
the
men
of
Bethshames
,
because
they
presumed
to
looke
into
the
Arke
of
the
Lord
.
Beware
of
presumption
,
and
follow
the
counsaile
of
the
wise
man
,
saying
:
Search
not
out
the
things
rashly
that
are
too
hard
for
thee
.
Peters
pardon
for
being
in
hand
with
the
building
of
the
Tabernacles
was
,
He
wist
not
what
he
said
.
And
his
fault
is
the
lesse
,
in
that
he
leaueth
it
to
be
determined
by
Christ
:
but
these
rude
and
barbarous
sort
,
will
not
with
any
reason
be
answered
,
of
whome
this
sentence
of
Saint
Hierom
is
verified
:
Facilius
eos
vinci
posse
quam
persuaderi
.
They
may
more
easily
be
ouercome
then
perswaded
.
Cum
disputare
nesciant
,
litigare
tamen
non
desinunt
.
Although
they
know
not
to
dispute
,
yet
they
leaue
not
of
to
wrangle
.
They
are
like
vnto
Samsons
.
Foxes
,
knit
all
together
in
the
tailes
,
that
is
to
say
,
vnited
in
euill
,
but
in
the
head
,
that
is
in
vertue
and
godlines
,
disceuerered
and
diuided
.
As
Samson
by
his
foxes
destroied
the
corne
of
his
enimies
:
so
the
diuell
by
his
foxes
,
doth
wonderfully
hinder
the
Lords
haruest
.
God
open
their
eies
(
if
it
bee
his
will
)
that
at
the
last
they
may
see
their
wickednesse
,
that
liuing
in
vnitie
,
they
may
yeelde
obedience
to
their
superiours
,
and
reuerently
behaue
themselues
towards
the
Lords
Ministers
,
a
matter
of
great
importance
.
Then
would
they
say
to
the
Lords
Iehoshua
,
Al
that
thou
hast
commanded
vs
we
wil
do
,
and
whither
thou
sendest
vs
we
will
go
.
There
was
not
the
like
since
the
daies
of
Samuel
,
had
4.
notable
imperfections
in
it
.
thou
shal
s
neuer
wash
my
feet
:
and
incontinent
he
desireth
Christ
to
wash
both
feet
,
head
,
hands
,
&
al.
We
must
learn
to
keepe
a
mean
,
tollero
&
gemo
,
I
suffer
,
and
sigh
.
Contention
in
this
case
helpeth
not
,
but
rather
hurteth
,
and
offendeth
both
God
and
good
men
.
And
therefore
Paul
giueth
this
caueat
,
If
ye
bite
and
deuoure
one
another
,
take
heede
ye
be
not
deuoured
one
of
another
.
Vpon
the
which
Saint
Chrisostome
sayth
,
that
contention
is
like
vnto
a
moath
,
which
neuer
leaueth
a
peece
of
cloth
vntill
he
hath
consumed
it
.
Not
without
cause
therefore
the
Apostle
wisheth
that
they
might
be
cut
off
which
trouble
the
Church
.
Therefore
,
my
brethren
,
be
warned
in
time
,
though
the
magistrate
vseth
not
such
seueritie
,
as
this
fault
of
yours
deserueth
,
yet
knowe
that
God
will
not
leaue
you
vnpunished
:
who
the
more
he
suffereth
,
the
greater
will
the
vengeance
be
when
he
striketh
.
The
second
Leper
,
is
the
Church-robber
.
SAcriledge
,
is
a
purloining
and
incroching
,
either
by
violence
or
by
subtletie
to
priuate
vse
,
holie
things
which
are
dedicated
vnto
God
,
or
which
are
due
vnto
him
,
either
in
respect
of
a
vow
,
or
of
a
separation
.
This
definition
of
Sacriledge
,
plainly
sheweth
,
that
temporall
goods
and
lands
may
be
separated
from
lay
fee
(
so
termed
)
to
the
maintenance
of
Bishops
,
preachers
,
and
ministers
of
Gods
holy
word
and
sacraments
,
that
these
may
both
be
able
to
liue
with
necessarie
maintenance
,
according
to
their
seuerall
orders
and
degrees
,
and
also
may
haue
sufficient
to
keepe
hospitalitie
,
and
to
relieue
the
poore
,
according
to
Gods
will
,
to
whome
in
respect
hereof
such
goods
are
here
said
to
be
dedicated
,
and
to
be
due
as
his
portion
.
And
further
it
may
appeare
,
that
all
they
which
shall
couerously
vsurpe
such
lands
,
goods
or
tithes
so
separated
,
and
imploy
them
to
their
owne
priuate
vses
,
and
spend
them
prodigally
and
vainly
vpon
their
pleasures
,
shall
rob
God
of
his
right
,
and
so
be
guiltie
of
that
damnable
sinne
of
Sacriledge
.
It
is
therefore
a
matter
more
daungerous
then
worldlings
make
account
of
,
to
meddle
with
separated
and
consecrated
things
,
which
belong
to
him
and
his
Priests
.
For
this
was
the
cause
that
Vzziah
was
stricken
with
leprosie
.
If
God
hath
allowed
,
required
,
and
blessed
such
gifts
,
and
the
giuers
,
(
as
in
his
worde
plainely
appeareth
that
hee
hath
,
)
then
must
it
needs
follow
,
that
it
is
lawfull
for
his
Prelates
and
Ministers
to
possesse
such
goodes
and
liuings
,
as
haue
beene
giuen
of
deuotion
to
the
Church
:
and
not
to
be
like
the
begging
Friers
.
That
it
is
lawfull
for
Prelates
and
Ministers
of
Gods
worde
to
possesse
temporall
goods
and
lands
giuen
to
maintenance
of
diuine
seruice
,
the
Scriptures
doe
plainly
proue
.
In
the
olde
testament
God
commaunded
the
children
of
Israel
to
giue
vnto
the
Leuites
,
Nothing
separate
from
common
vse
,
that
a
man
doth
separate
vnto
the
Lord
of
all
that
he
hath
(
whether
it
be
man
or
beast
,
or
land
of
his
inheritance
)
may
be
solde
nor
redeemed
.
For
euerie
thing
separate
from
common
vse
is
most
holy
vnto
the
lorde
.
And
this
is
not
repugnant
with
that
which
is
written
in
the
18.
Chapter
of
the
booke
of
Numbers
,
where
the
Priests
and
Leuits
are
denied
to
haue
anie
part
of
inheritance
with
the
other
tribes
,
but
their
portion
in
tithes
and
oblations
onely
.
For
although
in
that
first
diuision
of
the
lande
of
Israel
,
the
Priests
of
that
time
,
had
no
possession
of
fieldes
,
yet
afterwarde
they
had
lands
and
possessions
,
by
the
vowes
of
the
faithfull
for
a
perpetuall
inheritance
.
Therefore
in
the
last
Chapter
of
Leuit.
where
mention
is
made
of
lands
and
fields
dedicated
to
the
Lord
,
it
is
said
,
that
such
lands
and
fields
so
vowed
and
dedicated
,
shal
be
holy
vnto
the
Lord
,
&
separate
from
common
vse
,
the
possession
whereof
shal
be
the
Priests
for
euer
.
Furthermore
in
that
second
partition
of
land
in
Iuda
(
wherof
mention
is
made
in
Ezechiels
last
chapter
)
which
should
be
after
the
captiuity
,
there
was
one
great
part
assigned
to
the
priests
,
an
other
lesser
part
to
the
Leuites
:
and
another
to
the
princes
:
Moreouer
,
In
the
new
testament
also
,
it
is
said
in
a
common
prouerb
,
The
labourer
is
worthie
of
his
reward
.
Who
goeth
a
warrefare
at
his
owne
charges
?
Further
,
he
alledgeth
out
of
the
law
,
Thou
shalt
not
moosell
the
mouth
of
the
Oxe
that
treadeth
out
the
corne
.
Then
,
if
meate
must
be
plentifully
giuen
vnto
the
cattell
which
labour
for
our
liuing
,
why
shall
not
things
necessarie
for
the
maintenance
of
Pastors
and
teachers
,
which
labour
day
and
night
for
the
saluation
of
soules
,
be
giuen
vnto
them
?
Sheepheards
haue
fruit
and
liuing
of
their
flocke
.
Are
not
husbandmen
and
planters
of
vines
maintained
by
their
labours
and
fruits
?
Euen
so
the
Ministers
of
Christ
,
when
they
feede
the
children
of
God
,
and
husband
them
as
the
spirituall
husbandrie
haue
a
right
to
bee
nourished
and
sustained
thereby
.
Chrisostome
to
the
people
of
his
time
,
which
vsed
to
say
,
that
the
bishops
&
ministers
liued
on
their
costs
,
answereth
thus
:
No
,
(
saith
he
)
in
the
time
of
the
law
we
liued
on
the
Altar
.
Before
they
gaue
it
,
it
was
theirs
,
but
after
it
was
Gods
,
and
he
gaue
it
to
his
priests
:
So
in
the
Gospell
(
saith
he
)
ye
are
not
commanded
to
giue
vs
men
,
but
to
God
,
Reddite
Deo
quae
sunt
Dei
:
Giue
vnto
God
the
things
that
are
Gods
:
and
he
againe
giueth
it
vnto
vs
his
Ministers
.
And
S.
Augustine
to
this
effect
hath
a
notable
saying
,
O
homo
meus
est
&
mea
sunt
omnia
quae
habes
,
&c.
O
man
,
thy selfe
art
mine
,
&
all
that
thou
possessest
.
The
earth
which
thou
tillest
is
mine
:
the
seed
which
thou
sowest
is
mine
:
the
cattel
which
thou
weariest
with
labor
are
mine
:
the
Sunne
is
mine
:
and
the
showers
of
the
early
and
latter
raine
are
mine
:
Tu
quia
manum
admonisti
,
&c.
Thou
,
because
thou
hast
lent
me
thy
hand
to
holde
the
plough
,
take
thou
one
part
for
thy
labour
.
If
God
(
saieth
he
)
should
say
thus
vnto
vs
,
it
were
more
then
he
ought
vs
,
or
then
we
could
require
.
But
take
thee
nine
partes
(
sayth
he
)
O
man
,
onely
giue
me
the
tenth
.
The
Apostle
Paul
also
sayth
,
that
the
Elders
are
worthie
of
double
honour
,
(
Vt
quid
predicio
haec
)
mispent
and
lost
.
There
is
some
controuersie
among
doctors
whether
Dioclesians
,
or
Iulianus
persecution
were
the
greater
.
Iulianus
occidit
presbiterium
,
Iulian
killed
the
preisthood
,
he
rifeled
their
liuings
,
imbeseled
the
patrimonie
of
the
Church
.
But
Dioclesian
occidit
presbetoros
,
killed
the
preistes
and
cut
of
theyr
heades
.
And
the
sayde
Doctors
conclude
,
that
Iulianus
was
far
woorse
,
for
(
say
they
)
by
Dioclesians
persecution
men
died
,
but
the
church
florished
:
and
by
Iulianus
persecution
nomen
ipsum
Christianismi
pene
perijt
,
there
was
scarse
any
remembrance
of
christiansme
left
.
In
like
case
it
is
to
be
feared
that
the
hazard
of
Religion
which
may
come
by
this
secret
inuasion
will
be
greater
then
that
which
shall
be
by
open
persecution
.
Because
liuing
and
mainteinance
,
(
which
is
the
reward
of
learning
)
being
taken
awaie
,
barbarisme
must
needs
ensue
,
and
so
at
the
last
no
Religion
.
Saul
is
well
content
his
men
should
doe
good
seruice
in
following
the
enimie
,
but
hee
grudgeth
them
to
eate
of
the
honie
,
that
shoulde
cleare
their
eies
,
and
comforte
their
hart
.
But
as
church-maintenance
is
of
some
grudged
,
and
of
other
some
couetously
&
iniustly
sought
,
so
the
same
ought
not
to
be
alienated
from
the
right
vse
,
but
ought
to
be
kept
,
&
as
vnwillingly
yelded
,
as
was
Naboths
vineyard
.
For
Saint
Ambrose
would
not
deliuer
the
substance
of
the
church
vnto
Valence
the
Emperour
,
when
he
required
the
same
,
but
bestowed
it
on
the
poore
.
I
deny
not
,
but
that
kings
&
Princes
are
to
command
all
both
the
bodies
and
goods
of
all
their
subiects
within
their
dominions
,
to
serue
their
turnes
in
time
of
need
.
Yet
,
with
out
great
and
extreame
necessitie
in
deede
,
thereunto
enforcing
,
the
goods
and
lyuings
of
the
Church
ought
to
be
kept
and
preserued
,
and
are
not
rashly
to
be
imployed
.
It
is
reported
of
a
certaine
noble
man
,
who
liued
at
Carthage
,
that
franckly
and
of
his
owne
accorde
,
hee
gaue
to
the
Church
of
Hippo
(
whereof
Saint
Augustine
had
the
charge
)
a
possession
by
writings
vnder
seale
:
which
writings
he
deliuered
to
Saint
Augustine
,
and
to
his
Cleargy
men
,
reseruing
onely
vnto
himselfe
the
profite
of
the
lande
during
his
life
:
but
afterward
repenting
him
of
his
liberalitie
and
former
graunt
,
he
required
his
land
againe
,
offering
in
lue
thereof
,
fiue
poundes
to
bee
giuen
vnto
the
poore
.
Augustine
seeing
this
,
lamented
and
sorrowed
,
not
for
the
possessions
demaunded
againe
,
but
for
the
inconstancie
of
men
:
and
being
a
man
of
a
verie
gentle
and
milde
nature
,
yeelded
it
backe
againe
,
which
hee
might
haue
kept
in
the
right
of
the
Church
.
And
hereof
groweth
a
question
,
whether
Augustine
could
of
himselfe
,
without
a
general
consent
of
the
Church
,
alienate
that
land
,
wherewith
that
same
was
once
rightly
endewed
.
But
whether
Augustin
offended
herein
or
no
,
I
will
leaue
that
to
others
to
be
decided
:
this
I
am
sure
cannot
be
denied
,
but
that
the
inconstancie
of
the
giuer
deserued
blame
.
Yet
this
man
had
more
reason
to
require
that
again
which
he
once
gaue
,
then
those
church-robbers
haue
at
this
day
,
who
with
Athalia
think
they
neuer
haue
inough
,
till
they
rush
into
the
Lords
treasurie
,
and
rob
his
Sanctuarie
,
notwithstanding
that
neither
their
ancetors
brought
so
much
as
one
bricke
to
the
foundation
,
nor
themselues
a
tile
to
couer
the
roofe
therof
.
If
the
law
of
God
confirme
the
law
of
nations
,
by
which
euery
man
inioyeth
his
right
,
why
should
not
the
law
of
nations
confirme
the
law
of
God
.
God
in
Malachie
calleth
the
detaining
of
his
tythes
,
a
spoyling
of
him
.
And
in
the
Gospel
he
calleth
it
a
deceyuing
of
the
holy
Ghost
to
Ananias
and
Saphira
his
wife
.
What
vengeance
therof
ensued
the
storie
sheweth
.
Saint
Augustine
sayth
,
Si
in
ignem
mittitur
,
qui
non
dedit
rem
propriam
,
vbi
putas
mittendus
est
qui
inuasit
alienam
?
If
he
be
cast
into
the
fire
,
which
hath
not
giuen
of
his
owne
substance
,
what
thinkest
thou
shall
become
of
him
,
who
hath
taken
the
spoyle
of
that
which
belonged
to
others
?
Beside
the
daunger
of
damnation
(
whereof
Saint
Austine
speaketh
)
he
&
his
posteritie
,
may
daily
expect
and
feare
that
vengeance
,
which
befell
an
Eagle
,
which
vpon
a
time
being
hungrie
,
and
seeking
for
her
pray
,
hapned
to
flie
ouer
an
altar
wherupon
there
was
flesh
to
be
sacrificed
to
an
idol
god
.
With
this
flesh
the
Eagle
gorged
her selfe
,
&
tooke
of
it
also
to
carie
to
her
nest
to
feed
her
yong
ones
.
With
the
same
she
fortuned
to
carrie
a
cole
of
fire
vnawares
,
which
cleaued
thereunto
,
wherewithall
both
her selfe
,
her
nest
,
and
her
yong
,
were
vtterly
burnt
and
destroyed
.
The
like
may
befall
those
Cormorants
,
which
hauing
Caninum
appetitum
,
a
Doglike
appetite
,
eating
till
they
vomit
,
through
an
insaciable
desire
of
spoile
,
neither
foreseeing
the
danger
,
nor
fearing
what
may
insue
,
ceaze
vpon
all
whatsoeuer
commeth
within
their
reach
:
wherewithall
they
carie
the
heauie
vengeance
of
God
,
which
wil
not
onely
fire
them
&
their
nests
,
which
through
rapine
,
oppression
,
and
deceit
,
they
haue
builded
on
hie
in
this
world
,
but
also
without
great
repentance
casteth
them
downe
headlong
into
hell
fire
which
burneth
for
euer
.
For
God
will
not
suffer
Sacriledge
to
escape
vnpunished
.
When
Balthazar
with
his
Queene
and
Lords
,
dranke
in
the
siluer
and
golden
vessels
,
which
his
father
Nabuchadnezar
had
taken
out
of
the
temple
of
Hierusalem
.
In
the
same
verie
houre
there
appeared
fingers
,
as
if
they
had
beene
of
a
mans
hand
,
writing
right
ouer
the
candlesticke
vpon
the
plaine
wall
in
the
kings
palace
:
and
the
king
saw
the
palme
of
the
hand
that
wrote
,
the
effect
of
that
which
was
so
written
was
,
God
hath
numbred
this
kingdome
,
and
brought
it
to
an
ende
:
thou
art
weighed
in
a
ballance
,
and
art
found
too
light
:
thy
kingdome
is
dealt
in
parts
,
and
giuen
to
the
Medes
and
Perses
.
The
verie
selfe
same
night
was
Balthazar
the
king
of
the
Chaldes
slaine
,
and
Darius
succeded
in
the
kingdom
of
the
Medes
.
Whereby
it
plainly
appeareth
,
that
as
those
things
which
are
dedicated
to
the
Church
,
doe
belong
vnto
God
,
so
the
spoylers
and
prophane
spenders
of
his
portion
,
can
haue
no
securitie
,
but
a
fearefull
expectation
of
vengeance
from
heauen
.
Whereas
contrariwise
they
that
doe
giue
liberallie
to
the
vpholding
and
maintenance
of
the
woorshippe
and
seruice
of
almightie
God
,
and
which
(
if
they
haue
not
to
giue
)
do
yet
at
the
least
in
heart
,
wish
well
vnto
the
same
,
doe
procure
vnto
themselues
&
to
their
posterity
a
singular
blessing
and
fauour
from
God
.
Bring
ye
(
saith
the
Lorde
)
all
the
tythes
into
the
store
house
,
that
there
may
be
meate
in
my
house
;
and
proue
me
now
herewithall
saith
the
Lord
of
hostes
,
if
I
will
not
open
the
windows
of
heauen
vnto
you
,
and
poure
you
out
a
blessing
without
measure
.
And
I
wil
rebuke
the
deuourer
for
your
sake
,
and
he
shal
not
destroy
the
fruit
of
your
ground
,
neither
shall
your
vine
be
barren
in
the
field
,
saith
the
Lorde
of
hostes
,
And
all
nations
shall
call
you
blessed
:
for
ye
shall
be
a
pleasant
lande
saith
the
lorde
of
hostes
.
A
great
blessing
in
deede
,
wherein
the
lord
promiseth
not
onely
aboundance
of
fruit
,
but
also
to
giue
a
blessed
and
holy
name
among
all
nations
,
which
he
will
vndoubtedly
geue
to
al
those
which
will
proue
him
herein
,
whether
he
will
be
iust
a
rewarder
and
recompenser
or
no.
Proue
the
Lord
then
for
he
is
most
faithful
and
iust
in
all
his
promises
.
He
is
not
as
a
man
that
lieth
,
nor
as
the
sonnes
of
men
that
doth
repent
them
after
their
promise
and
vowes
.
Hee
speaketh
not
the
thing
,
but
he
doth
it
.
Heauen
and
earth
shall
sooner
passe
,
then
he
will
faile
in
a
iot
of
his
promises
.
If
wordly
minded
men
,
could
be
perswaded
herein
(
as
they
would
verie
redilie
in
deed
if
they
had
faith
)
they
would
not
offer
vnto
the
Lord
,
the
hault
and
the
blinde
,
and
the
lamest
of
the
flockes
:
but
would
with
Abel
bring
the
best
vnto
him
,
ye
shall
seperate
vnto
the
Lordes
treasurie
,
things
that
be
chiefe
,
and
most
principall
.
The
Lord
loueth
a
cherefull
and
liberall
giuer
,
such
a
one
was
king
Dauid
,
who
said
,
I
haue
giuen
all
thinges
with
a
glad
heart
,
euen
a
good
will
,
and
now
haue
I
had
ioie
to
see
thy
people
which
here
are
present
,
offer
with
a
free
will
vnto
thee
.
And
Salomon
his
sonne
,
so
longe
as
he
bent
him selfe
to
the
building
of
Gods
house
,
so
long
he
had
peace
.
Let
therefore
(
my
brethren
)
the
wrath
of
God
on
the
one
side
,
which
will
send
speedy
vengeance
,
vppon
all
those
that
commit
Sacriledge
:
and
his
blessings
on
the
other
side
promised
to
all
those
which
loue
him
and
seeke
the
honour
of
his
name
moue
you
to
beware
of
that
damnable
sinne
.
The
thirde
Leper
,
is
the
Simoniac
.
SJmony
,
is
a
selling
of
the
gifts
of
the
spirite
,
or
of
any
such
thing
,
through
a
couetous
desire
:
the
buier
hauing
an
ambicious
intent
to
prefer
himselfe
thereby
,
and
to
make
his
purchase
serue
his
corrupt
mind
.
Whereby
it
appeareth
,
that
both
the
seller
and
the
buier
of
spirituall
things
are
Simoniacks
,
and
infected
with
the
leprosie
of
Gehesi
,
who
tooke
of
Naaman
the
Syrian
for
his
cleansing
,
that
which
his
maister
Elizeus
refused
.
Hee
that
shall
beleeue
in
mee
shall
haue
remission
of
sinnes
:
That
of
the
Popes
:
Hee
that
shall
giue
mee
money
,
there
shall
be
no
hell
for
him
.
If
you
desired
Paradice
,
hee
commaunded
the
Angels
to
carrie
you
thither
,
and
all
your
parents
and
friendes
,
as
appeareth
by
the
Bull
of
Clement
the
fift
.
For
the
knights
of
the
order
of
Saint
Iohn
at
Hierusalem
.
If
anie
feared
Purgatorie
,
hauing
committed
all
the
mischiefes
in
the
worlde
,
yea
hauing
lyne
with
the
virgine
Marie
,
(
as
the
preachers
of
the
pardons
in
Germanie
say
)
so
soone
as
hee
hath
cast
siluer
into
the
Bason
,
their
soules
were
by
and
by
set
at
libertie
therefrom
.
And
to
this
ende
they
haue
solde
Trentals
of
Masses
and
Diriges
,
for
soules
departed
.
Whereby
they
haue
set
to
sale
for
money
Christ
himselfe
,
valuing
his
most
precious
bodie
at
a
lower
price
then
euer
Iudas
did
.
This
was
Simonie
in
the
highest
degree
moste
abhominable
.
Christ
sometime
thrust
buiers
and
sellers
out
of
the
Temple
.
But
the
Pope
hath
receyued
in
buiers
and
sellers
,
and
thrust
out
Christ
,
and
so
haue
turned
the
house
of
God
into
a
denne
of
theeues
.
And
thereof
came
this
Prouerbe
,
Curia
Romana
,
non
captat
ouem
sine
lana
.
The
Court
of
Rome
will
not
take
the
sheepe
without
the
fleece
.
Which
also
verefieth
these
words
of
Mantuan
.
venalia
nobis
:
Templa
secerdotes
,
altaria
,
sacra
,
coronae
,
ignis
,
thura
,
preces
,
coelum
est
venale
Deusque
.
That
is
,
Amongst
vs
in
Rome
,
churches
,
priests
,
altars
,
masses
,
crownes
,
fire
,
incense
,
praier
,
and
heauen
are
set
to
sale
,
yea
God
himselfe
among
vs
may
be
had
for
money
.
Of
this
Thomas
Becket
our
countri-man
,
made
wofull
complaint
,
at
what
time
for
his
wilfull
disobedience
and
treason
committed
against
the
king
,
he
had
fled
for
aid
and
succor
to
Rome
,
and
saw
that
nothing
would
be
wrought
there
without
money
,
and
enforced
with
sorrow
for
the
same
,
he
wrote
thus
to
the
Bishop
of
Menze
,
Mater
Roma
facta
est
meretrix
,
&
prostituta
est
pro
mercede
.
Rome
our
mother
is
become
a
harlot
,
and
for
money
and
meed
laieth
herselfe
to
sale
.
The
detestable
Simonie
practised
in
the
Church
of
Rome
,
in
the
daies
of
Pope
Gregorie
the
ninth
,
was
the
cause
why
the
Greeke
church
vtterly
brake
from
the
Romans
.
I
would
to
God
,
it
might
make
a
perfect
separation
for
euer
betwene
them
and
vs
,
vntill
such
time
as
it
shall
please
God
to
make
them
see
their
abhomination
,
and
so
repent
them
and
conuert
.
In
the
meane
time
,
beware
of
those
scorpions
&
locusts
which
are
come
out
of
the
bottomlesse
smoking
pit
,
Agnus
deis
,
grana
benedicta
,
medellas
,
crosses
,
beads
,
&
such
like
trash
:
&
proceed
further
,
bearing
the
ignorant
people
in
hand
the
for
mony
by
the
Popes
indulgence
,
they
shal
haue
pardon
for
al
their
sins
past
.
By
which
exchange
,
they
draw
vnto
themselues
no
smal
aduantage
.
But
of
such
ignorant
&
foolish
buiers
,
this
may
be
verified
.
Quid
dedit
,
aurum
fuit
,
quod
perdidit
anima
fuit
.
That
which
he
gaue
was
gold
:
but
the
which
he
lost
was
his
soule
.
And
to
the
bad
marchants
which
sel
such
deceitful
trash
:
it
may
as
truly
be
said
,
Quod
accepit
aurum
fuit
;
quod
dedit
,
lepra
fuit
,
That
which
hee
tooke
was
golde
;
but
that
which
hee
gaue
was
a
leprosie
.
Therfore
in
shunning
of
these
men
,
or
rather
monsters
,
men
shal
not
onely
shunne
a
leprosie
,
but
also
deliuer
themselues
from
those
vglie
and
vncleane
spirites
(
whereof
Saint
Iohn
speaketh
)
which
are
come
out
of
the
mouth
of
the
Dragon
,
There
are
also
another
sort
of
Simonia
call
lepers
,
such
as
be
patrones
of
benefices
,
who
hauing
power
to
appoint
a
godly
,
learned
,
and
discreete
pastor
,
to
the
congregation
and
Church
,
whereof
they
ought
in
deed
to
be
patrons
,
that
is
to
say
,
carefull
and
prouident
fathers
:
yet
neuertheles
seeking
after
their
owne
priuate
gaine
,
rather
then
the
gaining
of
mens
soules
,
do
(
contrarie
to
the
law
of
God
and
man
)
sell
their
benefices
and
donations
for
money
.
And
so
refusing
to
admit
those
which
be
worthie
,
but
preferring
those
which
be
vnworthie
,
they
call
to
the
inheritance
of
Gods
sanctuarie
,
Schismatiques
,
seditious
persons
,
Atheists
,
ignorant
and
vnlearned
Asses
,
flatterers
,
and
sometime
their
owne
kinsmen
,
and
familiars
,
how
vnmeete
soeuer
.
They
esteeme
the
person
of
a
man
,
and
receiue
gifts
.
And
thus
,
so
much
is
in
them
,
they
make
the
house
of
God
a
house
of
marchandize
,
and
a
den
of
theeues
.
So
that
as
he
who
being
in
Rome
,
did
seeke
for
Rome
:
euen
so
may
we
among
these
kind
of
men
,
which
such
patrons
bring
in
,
seeke
long
inough
,
and
not
find
a
good
pastor
:
but
rather
those
theeues
,
whereof
our
Sauiour
Christ
speaketh
,
He
that
is
not
ashamed
to
say
,
Quid
mihi
dabis
,
vt
tibi
iustitiam
faciam
,
What
wilt
thou
giue
me
to
do
thee
iustice
?
Is
it
not
all
one
as
if
he
should
say
,
Quid
vis
mihi
dare
,
vt
deum
vendam
?
What
wilt
thou
giue
me
to
sell
God
vnto
thee
?
If
these
men
do
not
wash
and
cleanse
their
hands
in
time
from
this
leprosie
by
true
repentance
and
amendment
,
it
wil
not
onely
make
a
feareful
separation
betwene
God
&
them
,
but
wil
also
in
this
world
bring
at
the
last
a
consumption
of
their
whole
substance
.
For
albeit
(
as
S.
Ambrose
in
his
pastoral
saith
)
that
euill
beginnings
haue
a
preposterous
end
:
as
Iacob
by
supplantation
attained
to
a
blessing
:
the
corne
sowed
with
a
leprous
hand
,
is
reaped
cleane
:
a
faire
child
may
be
begotten
and
borne
betwene
two
adulterers
:
and
the
monie
gotten
by
Simonie
may
haue
a
good
issue
,
when
it
is
bestowed
vpon
the
good
of
the
poore
:
yet
saith
hee
,
this
is
no
defence
for
Simoniacks
.
God
will
not
be
pleased
with
such
a
sacrifice
as
is
gotten
by
robberie
and
deceite
.
As
this
concerneth
the
Patrone
,
so
let
the
Minister
take
heede
,
that
seeketh
to
come
in
at
the
window
like
a
theefe
,
that
he
bee
not
defiled
with
this
leprosie
;
But
let
them
remember
this
sentence
of
Saint
Augustine
,
Diligendus
est
pastor
:
tollerandus
est
Mercenarius
:
cauendus
est
latro
.
A
good
sheepheard
is
to
be
loued
:
a
hireling
is
to
be
tollerated
:
but
a
theefe
of
all
other
is
to
bee
shunned
.
The
fourth
Leper
,
is
the
Hypocrite
.
THis
mans
Lerposie
is
a
bad
colour
in
the
outskinne
:
of
the
which
the
Lord
speaketh
thus
to
Moses
and
Aaron
.
The
man
that
shall
haue
in
the
skin
of
his
flesh
a
swelling
,
or
a
scabbe
,
or
a
white
spot
,
so
that
in
the
skinne
of
his
flesh
it
bee
like
the
plague
of
leprosie
,
then
hee
shall
bee
brought
to
Aaronthe
Priest
,
&c.
Hypocrites
haue
a
diuersitie
of
colour
in
the
skinne
,
because
through
a
proude
singularitie
they
endeuour
to
differ
from
other
men
,
both
in
maners
,
and
in
conuersation
.
Neuerthelesse
,
they
haue
another
colour
vnder
the
skinne
in
the
flesh
,
pretending
one
thing
outwardly
,
and
being
otherwise
within
:
hauing
one
thing
in
the
mouth
,
and
another
thing
in
the
heart
:
outwardly
a
false
shew
of
godlines
,
and
within
full
of
all
iniquitie
.
Such
as
were
they
of
whome
Saint
Luke
speaketh
thus
,
The
Priests
and
Scribes
watched
him
,
and
sent
forth
spies
,
which
shoulde
feigne
themselues
iust
men
,
to
take
him
in
his
talke
,
&c.
Of
this
Hypocrisie
,
Saint
Augustine
writing
vpon
the
Psalme
.
63
,
saieth
thus
,
Simulata
sanctitas
,
non
est
iniquitas
,
sed
duplex
iniquitas
:
quia
iniquitas
est
&
simulatio
.
Feigned
holinesse
is
not
simplie
iniquitie
,
but
double
iniquitie
:
because
it
is
both
iniquitie
,
and
dissimulation
.
For
this
cause
our
Sauiour
Christ
saith
,
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Phariseis
,
ye
cannot
enter
into
the
kingdome
of
heauen
.
The
righteousnesse
of
the
Scribes
and
Phariseis
was
vaine
,
and
full
of
ostentation
,
by
which
they
sought
to
be
praysed
of
men
.
They
fasted
,
they
prayed
,
they
gaue
almes
,
&c.
that
they
might
be
seene
of
men
.
Their
righteousnesse
was
in
worde
,
but
not
in
deede
,
as
Christ
himselfe
testifieth
of
them
.
They
say
(
sayeth
hee
)
and
doe
not
.
For
they
binde
heauie
burthens
,
and
grieuous
to
be
borne
,
and
lay
them
on
mens
shoulders
,
but
they
themselues
will
not
mooue
them
with
one
of
their
fingers
.
To
teach
,
and
not
to
doe
,
condemneth
the
teacher
.
And
therefore
of
Christ
the
true
Doctor
,
it
is
sayde
,
That
hee
began
to
doe
and
to
teach
.
Of
such
Doctours
,
which
teach
and
doe
not
,
Phariseorum
iustitia
erat
in
ostentatione
,
&
non
in
rectitudine
intentionis
,
in
locutione
,
non
in
opere
:
in
corporis
afflictione
,
non
in
mandatorum
obseruatione
,
&c.
The
righteousnesse
of
the
Phariseis
was
in
the
ostentation
of
the
worke
,
not
in
the
vprightnesse
,
and
sinceritie
of
the
intention
:
in
speaking
,
not
in
doing
:
in
the
affliction
of
the
bodie
,
not
in
the
keeping
of
the
commandements
:
and
in
the
lesser
obseruations
,
leauing
the
more
weighty
things
of
the
law
.
These
hypocrites
which
seeme
to
be
religious
worshippers
of
God
,
and
are
not
,
are
politike
Machiuilians
,
which
make
a
shew
to
loue
the
gospel
,
but
it
is
either
to
gaine
credite
therby
,
or
to
get
gaine
&
promotion
,
or
else
to
compasse
their
subtil
deuises
.
But
detestable
and
diuelish
is
their
hypocrisie
,
who
to
attain
to
any
dignitie
,
either
ecclesiasticall
or
ciuill
:
or
else
to
make
their
false
doctrine
the
more
easily
receyued
and
imbraced
,
doe
feigne
to
haue
that
holinesse
,
which
they
haue
not
,
nor
yet
regard
.
Such
hypocrites
may
fitly
be
compared
vnto
falling
starres
which
men
call
Assub
,
which
in
the
night
time
,
seeme
to
be
in
the
Firmament
,
and
to
bee
true
starres
in
deede
,
and
yet
are
not
so
,
but
certaine
fatte
exhalations
onely
lifted
vp
from
the
earth
,
which
being
eleuated
through
the
vpper
region
of
the
ayre
,
are
kindled
by
the
heate
and
force
of
the
vppermost
Element
,
which
is
fire
:
and
so
being
kindled
,
doe
fall
againe
:
euenso
these
hypocrites
,
vnto
men
that
looke
not
into
them
,
seeme
to
be
sperituall
light
inflamed
of
God
,
and
are
thought
in
minde
to
be
conuersant
in
heauen
,
when
as
in
trueth
they
are
nothing
lesse
.
Be
ye
renued
in
the
spirite
of
your
mind
,
and
put
on
the
newe
man
,
which
after
God
is
created
in
righteousnesse
,
and
true
holinesse
.
But
agaynst
hypocrisie
and
dissimulation
which
is
in
the
outwarde
man
,
Christ
pronounceth
this
curse
;
Wo
vnto
you
Scribes
and
Phariseis
,
yee
are
like
vnto
painted
sepulchres
,
which
appeare
beautifull
outwarde
,
but
within
are
full
of
dead
mens
bones
,
and
all
filthinesse
.
Wo
vnto
you
Scribes
and
Phariseis
hypocrites
:
for
ye
make
cleane
the
vtter
side
of
the
cuppe
,
and
of
the
platter
;
but
within
ye
are
full
of
briberie
and
excesse
.
The
righteousnesse
of
the
Scribes
and
Phariseis
,
was
seuere
and
cruell
:
for
they
vrged
the
lawe
of
Retaliation
,
and
required
an
eye
for
an
eye
,
and
a
tooth
for
a
tooth
.
This
kinde
hath
fiue
notes
to
know
them
to
bee
hypocrites
by
.
1
First
,
their
care
is
not
on
themselues
,
but
on
others
:
and
therefore
enquire
they
after
other
mens
actions
,
Quid
autemiste
?
What
shall
he
here
do
?
2
They
are
euer
Obseruatores
;
narrow
lookers
vpon
other
mens
faults
.
3
They
are
readie
to
controule
and
to
condemne
,
whereas
others
more
fitte
,
are
not
so
forwarde
.
4
They
make
choyse
of
a
brother
that
hath
a
moate
in
his
eye
:
can
they
find
none
that
hath
a
beame
?
They
will
not
perchance
meddle
with
them
,
for
that
they
be
of
their
owne
kinde
.
These
Phariseis
let
Herods
and
Pilats
beames
alone
vncontrolled
,
but
the
moate
of
the
Disciples
for
gathering
a
fewe
eares
of
corne
on
the
Sabboth
,
much
complained
of
and
condemned
.
5
They
are
full
of
all
crueltie
,
vnder
the
colour
of
simplicitie
&
innocencie
.
And
herein
they
are
like
vnto
Woolues
in
sheepes
cloathing
,
euer
in
shewe
voyde
of
harmefulnesse
,
whereas
indeed
if
they
bee
vncased
,
they
are
full
of
all
mischiefe
and
crueltie
.
Beware
of
these
men
,
that
you
be
not
deceiued
by
them
:
and
as
one
sayth
:
Nunquam
te
fallant
animi
sub
vulpe
latentes
.
Impia
sub
dulci
melle
venena
latent
.
That
is
:
Let
not
the
subtill
sleights
of
Foxe
thee
vndermine
:
For
poison
lieth
hid
,
in
sweete
and
honied
wine
.
And
herewithall
agreeth
the
saying
of
Saint
Bernard
,
Crede
mihi
sub
habitu
religionis
,
reperies
cor
peruersum
.
Beleeue
me
,
vnder
the
forme
of
Religion
,
thou
shalt
find
a
peruerse
heart
.
A
Woolfe
in
a
sheepes
skinne
sheweth
a
dead
sheepe
:
but
that
the
Woolfe
is
aliue
,
it
will
appeare
by
his
woorkes
.
A
Nero
within
,
and
a
Cato
without
,
is
a
monster
like
vnto
that
Poetical
fixion
,
Leo
pars
prima
,
Dracho
media
ipsa
Chimera
.
Aeneas
neuer
hurt
the
Troians
his
enemies
more
,
then
when
he
put
on
armour
like
vnto
theirs
,
and
so
rushed
in
among
his
enemies
as
one
of
their
side
.
Such
hypocrites
are
the
Papistical
lesuites
,
who
play
the
dissembling
Gibeonites
,
pretending
that
they
come
from
a
verie
farre
countrey
for
the
name
of
the
Lorde
our
God
.
These
vnder
a
shewe
of
loue
and
great
care
to
build
vp
Hierusalems
Temple
with
Nehemia
,
seeke
nothing
else
but
the
destruction
thereof
.
They
play
the
foxe
with
Herod
,
who
pretending
a
worshipping
of
Christ
,
I
know
the
blasphemie
of
them
that
say
they
are
Iewes
,
and
are
not
,
but
are
the
Sinagogue
of
sathan
.
Finally
,
the
righteousnesse
of
the
Phariseis
was
full
of
presumption
,
arrogancie
and
contempt
.
For
they
stoode
in
their
owne
conceyte
,
and
had
a
great
ouerweening
of
themselues
,
contemning
all
others
:
as
appeareth
by
that
vaine
boasting
of
that
proude
Pharisei
,
who
making
his
prayer
in
the
temple
sayd
thus
,
O
God
I
thanke
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
vniust
,
adulterers
,
or
as
this
publican
:
I
fast
twise
in
the
weeke
,
I
giue
tithe
of
all
that
euer
I
possesse
.
This
hypocrite
is
like
vnto
an
Ape
,
which
being
no
man
,
but
a
beast
,
yet
he
imitateth
most
of
those
things
which
he
seeth
men
doe
:
Euen
so
this
hypocrite
counterfeiteth
the
good
workes
of
Saints
,
he
prayeth
,
he
fasteth
,
he
giueth
almes
,
he
payeth
tithe
of
all
things
:
but
yet
like
an
Ape
.
For
as
the
Ape
doth
he
knoweth
not
what
,
neither
doth
profite
himselfe
by
that
which
he
doth
:
euen
so
these
kinde
of
burnished
and
smooth
fellowes
do
they
know
not
what
,
because
they
worke
not
in
faith
,
being
destitute
of
the
true
loue
of
God
,
and
of
their
neighbour
.
Whereupon
Chrysostome
sayth
,
Omnes
species
iusticia
,
quas
habent
serui
dei
in
veritate
,
habere
possunt
serui
diaboli
in
simulatione
.
The
children
of
the
diuell
may
haue
in
hypocrisie
all
those
tokens
of
righteousnesse
,
which
the
seruants
of
God
haue
in
veritie
.
These
hypocrites
are
like
vnto
glo-wormes
,
which
although
they
shine
in
the
night
,
yet
in
the
day
they
are
vncleane
and
vile
wormes
.
For
although
hypocrites
shine
in
the
night
of
this
worlde
through
a
false
shewe
of
vertue
,
yet
in
the
worlde
to
come
they
shall
bee
founde
foule
and
abhominable
.
In
the
sayde
hypocriticall
Pharisei
then
,
we
see
a
certaine
phantasticall
vision
,
shewing
that
in
forme
which
it
hath
not
in
trueth
.
Demosthenes
being
asked
what
was
most
effectuall
in
speaking
,
answered
,
Hypocrisie
.
Being
asked
againe
the
second
and
thirde
time
,
he
answered
still
hypocrisie
:
meaning
thereby
,
that
the
whole
grace
thereof
was
in
speaking
,
and
not
in
doing
.
We
haue
too
to
manie
Rhetoritians
in
these
dayes
,
who
can
talke
and
speake
well
,
but
do
not
.
They
haue
their
tongues
tipt
with
Religion
,
as
earthen
pots
are
tipt
with
siluer
and
golde
.
These
haue
the
cloake
whereof
Peter
speaketh
,
and
the
visor
whereof
Paul
maketh
mention
.
They
are
the
verie
same
of
whom
Christ
in
the
Gospell
speaketh
,
This
people
draweth
neere
vnto
me
with
their
mouthes
,
and
honoureth
mee
with
their
lippes
,
but
their
hearts
are
from
me
.
And
against
whome
also
Christ
in
regard
of
the
abhomination
of
such
hypocisie
in
his
sight
,
pronounceth
wo
against
the
same
seuen
times
in
one
Chapter
,
which
is
not
to
bee
found
in
all
the
Gospel
against
any
other
besides
.
Hearken
therefore
to
the
counsell
of
the
wise
.
Be
not
an
hypocrite
in
the
sight
of
men
.
For
the
hypocrite
shall
not
come
before
God
.
God
hath
not
placed
men
in
his
vineyard
,
to
bring
forth
greene
leaues
onely
,
but
fruit
also
.
The
figge
tree
which
had
nothing
but
leaues
,
was
accursed
,
and
withered
away
by
the
rootes
:
the
earth
which
drinketh
in
the
raine
that
commeth
often
vpon
it
,
and
beareth
nothing
but
thornes
and
briers
,
is
cursed
of
God
,
The
fift
Leper
,
is
the
proude
man
.
PRide
is
a
great
loue
and
liking
of
our
owne
excellencie
,
and
in
comparison
of
our selues
,
a
despising
of
others
.
This
leprosie
of
pride
dooth
sundrie
waies
lay
holde
vpon
men
,
according
to
the
opinion
of
Saint
Bernard
,
Semptempliciter
occapuit
nos
leprasuperbia
,
&c.
Wee
are
(
saith
hee
)
tainted
with
the
leprosie
of
pride
seuen
maner
of
wayes
:
that
is
to
say
:
in
the
proprietie
of
possessions
;
in
the
glorie
of
apparell
;
and
in
the
pleasure
of
our
bodies
:
Two
wayes
also
in
our
mouth
:
and
two
wayes
in
our
heart
.
In
our
mouth
murmuring
in
aduersitie
;
and
arrogantly
commending
our selues
in
prosperitie
.
In
our
heart
;
desiring
to
haue
our
owne
will
;
and
following
our
owne
counsaile
.
Pride
(
according
to
her
disposition
)
disdaineth
to
go
alone
,
vnwaited
vpon
,
and
therefore
she
is
accompanied
with
many
sinnes
.
And
because
she
seldome
vseth
to
go
on
foote
,
she
hath
prepared
for
her selfe
a
chariot
or
coach
:
for
she
is
delicate
,
and
tender
,
and
so
much
the
more
,
because
she
is
vncleane
and
leprous
.
Her
coach
is
drawne
with
foure
horses
.
The
fore-horse
is
Ambition
:
the
next
to
him
Vaineglorie
:
the
third
,
Contempt
:
and
the
fourth
,
disobedience
.
The
foure
wheeles
,
are
Boasting
;
Arrogancie
;
Verbositie
,
&
Leuitie
.
The
coachman
that
driueth
and
guideth
,
is
the
spirit
of
pride
.
They
that
accompanie
ladie
Pride
in
the
coach
,
are
such
among
all
estates
and
degrees
,
as
are
proude
and
vaine
in
apparell
.
The
horses
before
mencioned
are
vnbrideled
,
the
wheeles
most
swift
and
flying
:
the
driuer
and
coachman
selfe-willed
and
peruersnesse
,
and
therefore
the
ende
must
needs
be
destruction
.
To
handle
all
these
in
particular
,
would
make
a
larger
treatise
,
then
at
this
time
I
purpose
:
therefore
I
will
but
touch
three
parts
:
to
wit
,
the
beginning
,
the
middest
,
and
the
end
.
The
beginning
,
Ambition
the
middest
is
pride
and
her
companie
:
the
ende
is
destruction
whereinto
these
do
wilfully
run
.
Ambition
is
an
ouermuch
desire
of
honour
:
which
honor
is
that
reuerence
yelded
to
any
man
for
a
testimoniall
of
his
excelencie
in
good
giftes
.
And
a
testimonie
is
giuen
vnto
him
of
right
:
for
it
is
meet
that
we
recompence
them
with
honour
,
which
helpe
to
preserue
&
maintaine
vs
,
being
furnished
with
the
gifts
and
graces
of
God
.
But
they
which
are
honoured
must
especially
take
heede
,
that
they
repose
not
themselues
vpon
honour
,
as
vpon
the
chief
end
,
For
whatsoeuer
they
do
,
must
be
done
of
loue
,
of
conscience
&
for
Gods
sake
:
&
specially
that
honor
which
is
giuen
vnto
them
to
gouerne
well
:
that
thereby
both
them selues
may
knowe
and
also
may
teach
others
to
glorifie
God
,
and
not
men
in
their
woorkes
.
Furthermore
they
must
take
heed
that
they
be
not
so
inflamed
with
the
desire
of
honor
,
as
that
they
seeke
to
attaine
the
same
by
vnlawful
means
.
Concerning
the
which
matter
,
Salust
speketh
rhus
,
toe
good
and
the
euill
doth
both
alike
,
desire
to
get
,
honor
,
glorie
,
and
rule
;
the
one
by
good
meanes
:
the
other
wanting
good
arts
,
striueth
to
compasse
the
same
,
by
fraude
and
guile
.
For
,
it
falleth
out
many
times
in
this
worlde
,
that
men
of
meane
and
base
parentage
,
attaine
to
greater
dignities
,
possessions
and
riches
,
then
their
deserts
and
vertues
require
deserueing
rather
blame
then
any
preferment
,
Like
herein
to
Abimilech
who
purposed
to
himselfe
a
kingly
power
,
without
any
purpose
to
gouerne
rightly
:
and
therefore
endeuoured
to
attaine
thernnto
by
deceits
and
guiles
,
and
not
by
lawful
and
iust
meanes
:
seeming
to
bee
of
Euripides
iudgement
,
that
euen
right
it selfe
,
is
to
be
violated
for
dominions
sake
.
And
for
this
cause
the
ambitious
man
is
euer
fearefull
,
euer
warie
and
circumspect
,
least
hee
should
speake
that
which
might
displease
,
he
couterfeiteth
humilitie
,
feineth
honestie
,
sheweth
forth
affabilitie
,
vseth
all
courtesie
,
honoureth
all
men
,
boweth
,
stoopeth
,
and
maketh
obeysance
to
euerie
man
:
he
haunteth
open
assemblies
,
visiteth
noble
men
,
he
riseth
vp
,
he
imbraceth
,
he
praiseth
&
flattereth
,
and
is
more
then
diligent
,
verefying
this
poetical
saying
,
Etsi
nullus
erit
puluis
,
puluerem
tamen
excute
nullum
:
that
is
,
Mend
a
fault
,
where
none
is
.
The
ambicious
man
will
whine
and
weepe
with
Esau
,
to
see
anie
thing
to
escape
his
fingers
,
or
any
man
preferred
before
him
.
He
may
rightly
be
compared
to
luie
,
which
ceaseth
not
to
climbe
to
the
top
of
the
tree
,
though
it
be
the
basest
plant
.
He
is
like
vnto
the
Spider
which
will
bee
in
the
kings
house
,
Eue.
Balaam
thinketh
his
Asse
neuer
goeth
fast
inough
,
when
he
rideth
for
preferment
.
And
when
the
ambicious
man
is
preferred
and
exalted
,
he
is
also
therewithall
puffed
vp
in
pride
,
and
beginneth
to
boast
,
he
careth
not
to
profit
,
but
reioiceth
that
he
is
preferred
:
he
presumeth
that
he
is
the
better
,
because
he
seeth
himselfe
superiour
:
hee
disdaineth
his
old
friends
,
and
knoweth
not
his
acquaintance
:
he
fawneth
vpon
strangers
,
and
contemneth
his
familiars
:
he
talketh
of
great
matters
,
and
meditateth
of
high
things
:
he
canot
any
longer
abide
to
be
subiect
,
Remus
.
Domitian
lay
in
wayte
for
Titus
.
Antonius
Caracalla
slue
his
brother
Geta
Athalia
killed
all
the
kings
seede
.
Abimilech
slue
seuentie
brethren
vpon
one
stone
.
And
Hazael
stifled
his
maister
Benhadad
.
Our
English
Chronicles
haue
many
such
like
examples
,
which
I
ouerpasse
.
But
the
ende
and
downfall
of
such
hath
euer
beene
most
miserable
and
wofull
.
Paulatim
ascendisti
(
saith
Gregorie
)
sed
non
paulatim
descendes
.
Thou
diddest
ascende
by
little
and
little
,
but
thou
shalt
not
so
come
downe
.
For
as
the
Crowe
,
when
she
cannot
cracke
a
Nut
,
flieth
a
loft
,
that
so
by
the
greater
fall
it
may
bee
broken
:
euen
so
God
many
times
,
suffereth
proude
men
to
bee
placed
in
high
degree
in
this
worlde
,
that
their
downefall
may
bee
the
greater
.
Who
so
sayeth
Regnabo
,
I
will
reigne
,
(
with
the
proude
bremble
)
or
,
Non
mouebor
,
I
shall
not
bee
remooued
:
or
,
Quis
ascendet
super
me
?
Who
shall
ascende
aboue
mee
?
Nay
though
hee
say
nothing
,
but
in
his
heart
receyueth
the
applause
of
the
people
,
as
did
Herod
:
Deycietur
ad
imum
:
He
shall
be
cast
downe
to
the
ground
.
Therefore
the
Lorde
sayth
,
The
pride
of
thy
heart
hath
deceyued
thee
:
though
thou
shouldest
make
thy
neast
as
high
as
the
Eagle
,
I
will
bring
thee
downe
from
thence
.
A
heathen
man
beeing
asked
,
what
God
did
in
heauen
,
answered
,
he
did
nothing
but
tumble
downe
prowde
men
,
and
set
vp
humble
men
.
For
as
Salomon
sayeth
,
Before
destruction
goeth
pride
,
and
before
glorie
goeth
lowlinesse
.
If
men
were
not
like
vnto
children
in
vnderstanding
,
they
woulde
not
so
greedilie
as
they
doe
seeke
after
worldly
honour
and
promotion
.
It
is
the
fashion
of
children
to
esteeme
more
of
a
painted
trifle
,
then
of
a
rich
Iewell
:
and
such
is
the
painted
dignitie
of
this
worlde
,
gotten
with
much
labour
,
mainteyned
with
great
expences
,
and
soone
lost
againe
with
heart-breake
and
sorrowe
.
Let
a
man
recount
with
himselfe
,
if
there
bee
anie
state
of
dignitie
which
hee
coulde
wish
to
himselfe
,
which
many
men
haue
not
had
long
since
.
Let
him
remember
howe
they
mounted
vp
,
and
how
they
descended
downe
againe
:
and
then
he
may
imagine
with
himselfe
,
which
was
greater
,
either
the
ioy
in
getting
,
or
the
sorrow
in
forgoing
that
wherein
they
so
much
delighted
.
Where
are
nowe
all
those
Emperours
,
those
kings
,
those
princes
,
and
prelates
,
which
reioiced
so
much
once
at
their
owne
aduancement
?
Where
are
they
now
,
I
say
,
who
thinketh
or
talketh
of
them
?
Are
they
not
forgotten
and
cast
into
the
graue
long
ago
?
And
do
not
men
boldly
walke
ouer
their
heads
now
,
whose
faces
might
not
be
looked
on
wihout
feare
in
this
world
?
What
then
haue
their
dignities
done
them
good
?
Honour
then
is
like
a
mans
owne
shadow
,
which
the
more
he
runneth
after
,
the
more
it
flieth
:
and
when
he
flieth
from
it
,
it
followeth
him
againe
,
and
the
onely
way
to
catch
it
,
is
to
fall
downe
vpon
the
ground
vpon
it
.
So
we
see
that
those
men
which
desired
honour
in
this
world
,
are
now
forgotten
:
and
those
which
fled
from
it
,
and
cast
themselues
lowest
of
all
men
by
humilitie
,
are
now
most
of
all
honoured
:
honoured
,
I
say
,
most
by
the
world
it selfe
,
whose
enemies
they
were
while
they
liued
.
For
who
is
honoured
more
nowe
,
who
is
more
commended
,
then
the
Apostles
of
Christ
,
who
somuch
despised
worldly
honour
in
this
life
.
Most
vaine
then
is
the
pursute
of
this
worldly
honor
and
promotion
,
seeing
it
neither
contenteth
the
minde
,
nor
continueth
with
the
possessor
,
nor
is
voide
of
great
daungers
,
both
in
this
life
,
and
in
the
life
to
come
.
But
now
to
speake
of
the
brauerie
of
pride
,
William
Rufus
dayes
!
who
(
as
Chronicles
record
)
being
exceeding
sumptuous
in
his
apparell
,
and
hauing
a
paire
of
breeches
in
a
morning
brought
vnto
him
by
his
chamberlaine
,
hee
demaunded
what
they
cost
.
The
chamberlaine
answered
,
that
they
cost
three
shillings
.
Wherewith
the
king
being
wroth
said
:
Away
begger
that
thou
art
,
bring
me
a
paire
that
cost
a
Marke
.
Then
the
chamberlaine
brought
vnto
the
King
a
paire
which
cost
much
lesse
then
a
Mark
,
making
the
King
notwithstanding
beleeue
that
they
were
of
such
price
as
he
desired
:
wherewith
the
king
was
well
pleased
.
But
such
is
the
pride
of
men
in
these
dayes
,
that
euery
base
seruing
man
,
will
disdaine
that
now
,
which
king
William
in
his
excesse
then
,
was
highly
pleased
to
weare
.
A
wonderfull
alteration
in
a
few
generations
.
Pride
in
a
king
,
is
a
great
offence
in
the
sight
of
God
:
but
in
a
poore
man
,
it
is
one
of
the
three
things
which
God
most
extreemly
hateth
.
Si
vix
tolleretur
,
diues
superbus
(
saith
Saint
Augustine
)
pauperem
superbum
quis
ferat
?
If
a
proud
rich
man
be
scarely
tollerable
,
who
can
endure
a
poore
man
proude
?
do
we
not
see
that
manie
things
of
great
price
,
as
veluet
,
sattin
,
gold
and
siluer
lace
,
fine
cambricke
,
and
such
like
costly
things
are
now
worne
of
very
meane
persons
,
against
the
law
of
God
and
man
,
against
al
common
wealth
,
and
contrary
to
all
good
example
of
our
forefathers
,
which
things
rather
belong
to
princes
and
to
peeres
of
the
lande
,
then
to
meane
subiects
.
As
men
and
women
exceed
in
the
substance
of
apparrell
,
so
also
in
the
forme
they
daily
shewe
forth
theyr
abhominable
pride
in
their
inconstancie
.
For
no
colour
,
forme
or
fashion
long
contenteth
them
.
We
one
while
imitate
the
Spaniard
,
another
while
the
French
:
one
while
the
Italian
another
while
the
Dutch.
Euery
nation
is
a
seuerall
patterne
for
vs
.
We
are
like
vnto
Camlepardus
,
who
beeing
but
one
beast
,
representeth
the
figure
and
shape
of
many
.
And
to
the
Chamelion
.
which
changeth
into
euery
colour
laide
before
him
.
Let
these
proude
peacocks
remember
to
what
end
apparrel
was
appointed
by
God
at
the
first
,
verily
for
a
couering
to
hide
our
shame
.
The
woman
shall
not
weare
mans
apparell
,
neither
shall
a
man
put
on
womans
raiment
:
for
all
that
do
so
are
an
abhomination
to
the
Lord
:
Yet
for
all
this
prohibition
,
manie
woman
in
these
dayes
weare
doublets
,
and
breeches
(
though
peraduenture
by
them
otherwise
termed
)
garments
for
the
fashion
appertaining
to
men
.
Saint
Cyprian
in
his
booke
de
Velandis
virginibus
,
saith
,
that
the
diuell
himselfe
was
the
first
inuenter
of
such
painting
,
frizling
,
and
gorgeous
decking
.
Tertullian
,
hauing
written
of
womans
attyre
,
condemneth
the
vanitie
which
they
vse
in
attiring
of
themselues
,
affirming
that
through
their
pride
herein
,
they
tempt
men
,
and
open
a
way
to
lust
,
which
should
be
shut
.
Beside
this
,
they
do
seeke
to
controll
and
amend
the
workemanship
of
God
in
their
creation
,
by
adding
vnto
their
bodies
and
faces
a
forme
and
fashion
,
which
he
hath
not
giuen
vnto
them
.
A
Painter
hauing
made
an
artificiall
peece
of
worke
after
his
best
skill
,
if
an
other
man
come
after
him
,
and
doe
trace
the
same
with
other
colours
and
lineaments
,
will
take
it
to
bee
done
to
controll
his
workmanship
,
whereat
he
much
disdaineth
:
Euen
so
,
seeing
God
hath
fashioned
our
bodies
after
his
owne
minde
,
he
detesteth
and
cannot
abide
counterfeiting
and
straunge
colours
:
as
in
stead
of
blacke
or
browne
haire
which
he
hath
naturally
giuen
vnto
thee
,
to
weare
the
haire
of
another
bodie
,
which
they
call
periwigs
,
or
to
die
thine
owne
with
Saffron
,
or
such
like
colour
:
for
in
so
doing
thou
takest
vpon
thee
to
controll
and
correct
Gods
skill
and
wisdome
in
thy
creation
:
the
which
to
do
must
needs
bee
abhominable
in
his
sight
.
On
which
wickednes
the
Lord
threatneth
by
the
mouth
of
the
prophet
to
take
vengeance
after
this
maner
,
He
casteth
downe
the
proude
,
and
exalteth
the
humble
and
meeke
,
is
repeated
twelue
times
in
the
old
testament
,
and
seuen
times
in
the
new
,
to
teach
vs
how
detestable
a
thing
pride
is
,
&
how
acceptable
a
thing
humility
is
in
gods
sight
.
God
spared
Herod
when
he
persecuted
his
Saints
,
when
hee
slue
Iohn
Baptist
:
but
hee
stroke
him
with
a
mortall
plague
when
he
was
proude
:
to
shewe
,
that
God
hateth
a
proude
man
,
more
then
any
other
.
Humilitie
,
although
blemished
with
manie
sinnes
in
the
Publican
,
yet
is
it
allowed
of
God
.
But
pride
,
accompanied
with
manie
vertues
in
the
Pharisei
,
is
reiected
and
abhorred
.
Pride
ouerthrew
the
loftie
tower
of
Babell
,
confounded
the
language
,
prostrated
Goliah
,
hung
vp
Haman
,
killed
Antiochus
,
drowned
Pharach
,
and
slue
Senacherib
.
Yea
pride
,
hath
caused
God
to
ouerthrow
the
seats
of
proud
captaines
,
to
drie
vp
the
rootes
of
proud
nations
.
To
conclude
,
Pride
casteth
downe
headlong
,
from
the
highest
heauens
vnto
the
bottomles
deepe
:
and
Humilitie
lifteth
vp
on
high
.
The
one
cast
downe
an
Angel
from
heauen
to
hell
:
and
the
other
exalteth
a
man
from
earth
to
heauen
.
The
sixt
Leper
,
is
the
Glutton
.
A
Glutton
is
he
,
whose
bellie
is
his
God
:
as
if
he
liued
to
no
other
ende
then
to
eate
and
drinke
.
Wherein
the
miserable
man
deceiueth
himselfe
.
For
in
deede
God
hath
giuen
to
no
man
life
,
to
eat
,
but
permitteth
him
to
eate
,
that
hee
may
liue
vnto
God
.
Meates
are
ordained
for
the
bellie
,
and
the
bellie
for
meats
,
Let
vs
eate
and
drinke
,
to
morrow
we
shall
die
.
The
Glutton
to
maintaine
his
bellie
cheare
,
is
bold
to
alledge
for
himselfe
,
the
saying
of
the
Apostle
,
That
to
the
cleane
all
things
are
cleane
:
and
that
the
good
creatures
of
God
are
not
to
be
refused
,
but
to
be
receyued
with
giuing
of
thanks
.
True
it
is
,
that
al
the
creatures
of
god
are
good
in
their
kind
,
so
as
they
be
taken
in
conuenient
time
,
and
in
measure
,
but
gluttons
which
obserue
neither
measure
,
nor
time
,
in
spending
and
spoiling
the
good
creatures
of
God
,
are
through
their
beastly
appetite
,
vncleane
.
For
as
Gregorie
sayth
,
non
cibus
,
sed
appetitus
in
vitio
est
.
Not
the
meate
but
the
appetite
is
in
fault
.
Esau
was
reprehended
for
a
messe
of
pottage
,
whereas
Elias
did
eate
flesh
without
reprehension
:
Adam
was
not
condemned
for
eating
flesh
but
an
apple
:
and
Abraham
gaue
flesh
to
angels
,
and
it
was
accepted
.
Therefore
not
that
which
goeth
into
the
man
defileth
the
man
.
There
may
be
alleaged
many
reasons
to
perswade
vs
to
temperance
in
meats
and
drinks
.
First
,
because
a
temperate
diet
doth
continue
vs
in
health
,
whereas
gluttonie
and
surfeiting
filleth
the
bodie
with
many
diseases
.
For
nature
is
vniform
in
her
operation
,
&
is
then
hindred
in
her
digestion
when
she
is
surcharged
with
sundery
meates
and
drinkes
,
the
which
,
as
they
be
of
seuerall
qualities
,
so
some
of
them
,
are
sooner
concocted
than
othersome
,
which
bringeth
corruption
to
the
stomack
hereupon
the
wise
man
giueth
vs
this
counsaile
,
as
an
expert
phisition
,
saying
,
Be
not
greedie
in
all
delights
and
be
not
too
hastie
in
all
meates
.
For
excesse
of
meats
bringeth
sicknes
,
and
gluttonie
turneth
into
Cholericke
diseases
.
By
surfeit
haue
many
perished
but
he
that
dieteth
him self
,
prolongeth
his
life
.
A
poore
man
(
as
we
see
by
daily
experience
)
which
liueth
with
a
temperate
and
spaire
diet
,
hath
more
assured
health
,
and
liueth
longer
than
he
that
vseth
to
feed
of
many
dishes
at
one
time
.
Mans
nature
is
more
easily
satisfied
,
than
his
appetite
,
which
is
insatiable
.
One
wood
will
containe
many
elephants
:
but
man
is
scarcely
content
with
the
whole
earth
and
sea
.
The
beginning
of
mans
sustenance
was
bread
&
water
:
but
now
gluttons
are
not
content
,
hauing
the
fruits
of
the
trees
,
all
maner
of
graine
,
all
rootes
of
hearbs
,
all
the
fishes
of
the
sea
,
all
the
beastes
of
the
earth
,
and
all
the
foules
of
the
aire
:
but
they
seeke
for
colours
to
please
their
eies
,
for
odoriferous
,
and
aromaticall
sauours
and
smels
:
they
bring
vp
by
hand
crammed
and
franked
foules
and
beastes
:
and
that
which
cannot
be
fatted
by
hand
they
enterlarde
.
The
cookes
make
experiments
and
trie
their
skill
:
one
beateth
and
compoundeth
,
another
confecteth
and
confoundeth
,
conuerting
the
substance
into
accidents
,
and
chaunging
nature
into
atte
:
that
fulnesse
may
be
turned
into
hunger
,
that
the
appetite
may
be
whetted
to
gluttonie
,
not
to
sustaine
nature
,
not
to
serue
necessitie
,
but
to
fulfill
insaciable
gurmandize
.
And
albeit
the
stomach
sheweth
it selfe
to
bee
filled
by
often
belchings
,
yet
curiositie
is
not
satisfied
,
but
while
the
eye
delighteth
in
colours
,
and
the
palat
taketh
pleasure
in
taste
,
the
wofull
stomacke
which
discerneth
no
colours
,
nor
iudgeth
of
the
relish
or
taste
,
being
constrained
to
receyue
all
that
is
thrust
into
it
,
is
rather
oppressed
and
ouerwhelmed
,
then
refreshed
.
The
heathen
were
woont
to
build
Temples
for
their
gods
,
to
build
altars
,
to
ordaine
Ministers
to
serue
,
to
sacrifice
beasts
,
to
burne
incense
,
and
to
make
a
melodious
noise
in
that
time
of
seruice
:
euen
so
the
Epicures
of
out
time
,
haue
their
kitchin
in
steade
of
a
Temple
:
for
their
God
,
their
bellie
:
their
table
is
the
aultar
:
their
Ministers
are
the
Cookes
:
their
beasts
for
sacrifice
,
are
their
boiled
,
rosted
,
and
baked
meats
:
their
incense
are
their
sweete
perfumes
:
and
their
melodie
is
the
noyse
of
viols
,
Recorders
,
Cornets
,
and
whatsoeuer
else
may
delight
all
their
senses
:
without
regarde
of
God
,
or
godlinesse
.
2
Another
reason
why
we
ought
to
be
temperate
in
our
diet
is
,
because
Gluttonie
bringeth
forth
another
as
euill
as
her selfe
:
that
is
to
say
,
Drunkennesse
,
the
daughter
of
Gluttonie
:
whereof
Christ
giueth
vs
this
caueat
,
Take
heede
least
at
any
time
your
hearts
be
ouercome
with
surfetting
and
drunkennesse
:
The
which
Seneca
calleth
a
voluntarie
madnesse
.
The
heathen
were
farre
more
temperate
then
we
which
haue
the
knowledge
of
the
true
God
,
and
professe
our selues
to
bee
Christians
.
Cicero
sayth
,
Recta
mente
vti
non
possunt
,
multo
vino
&
cibo
repleti
.
They
which
are
full
of
much
wine
and
meate
,
cannot
haue
a
right
vnderstanding
:
for
it
dulleth
the
mind
,
and
ouerthroweth
the
wit
.
3
And
this
is
a
third
reason
,
may
serue
to
make
vs
loath
Gluttonie
For
wherein
doth
a
man
differ
from
a
brute
beast
but
in
this
,
that
he
hath
reason
,
and
vnderstanding
,
but
being
drunke
,
he
is
deuoyde
of
these
for
the
time
.
For
as
Basil
sayth
Ebriosus
cum
putat
bibere
,
bibitur
:
The
drunken
man
when
he
thinketh
to
drinke
,
is
drunken
.
So
that
they
can
see
nothing
rightly
,
but
iudge
all
things
peruersly
.
For
as
their
externall
eyes
are
so
dazeled
,
that
euery
single
thing
seemeth
vnto
them
double
,
and
streight
things
crooked
:
euen
so
their
minde
is
blinded
,
that
they
thinke
good
to
be
euill
,
and
euill
good
.
And
no
maruell
,
because
,
as
Saint
Augustine
sayth
,
Ebrietas
est
vile
sepulcrum
rationis
&
furor
mentis
.
Drunkennesse
is
a
vile
sepulture
of
reason
,
and
a
furor
of
the
minde
.
Yet
wee
see
that
common
drunkards
haue
a
great
delight
herein
,
yea
so
great
pleasure
ioyned
with
pride
in
this
wickednesse
,
that
they
prouoke
others
vnto
the
same
with
chalenges
to
drinke
a
carrous
.
And
yet
,
when
these
haue
drunke
so
much
as
they
can
,
an
Asse
will
drinke
more
,
and
a
barrell
will
hold
more
then
anie
mans
bellie
.
What
singular
thing
then
doe
they
in
performing
this
:
surely
no
more
then
an
Asse
can
doe
,
nor
so
much
as
an
emptie
caske
containe
.
Nay
rather
how
beasthke
doe
they
herein
shew
themselues
to
be
,
and
much
worse
then
beasts
.
The
bruit
beast
cannot
be
compelled
by
any
man
to
drinke
when
he
hath
no
thirst
:
but
men
are
so
intemperate
,
that
when
they
are
repleate
euen
to
the
mouth
,
yet
they
will
take
in
more
,
Your
tables
are
full
of
filthie
vomitings
,
no
place
is
cleane
.
Herein
they
make
their
bellies
worse
Idols
then
Bell
,
deuouring
without
measure
,
that
which
might
sustaine
many
poore
men
and
women
much
better
then
themselues
.
4
And
this
is
a
fourth
reason
,
why
men
should
abhorre
gluttonie
&
be
temperate
,
euen
for
the
common
good
of
the
brethren
.
But
so
little
care
of
common
wealth
is
had
herein
,
that
rich
men
do
not
care
what
they
spend
,
vpon
such
things
as
please
their
appetite
,
though
in
a
time
forbidden
,
and
of
such
things
as
lawe
restrayneth
them
.
Now
a
dayes
we
see
the
appetites
of
some
to
be
so
curious
and
nice
,
that
they
care
not
for
the
flesh
of
lambes
,
except
,
of
the
tidiest
that
may
be
gotten
:
the
like
nice
and
wanton
appetite
they
haue
to
many
other
things
:
whereas
in
the
time
of
the
law
,
God
gaue
this
commaundement
to
his
people
,
Thou
shalt
not
seath
a
kid
in
his
mothers
milke
:
meaning
thereby
,
that
no
fruits
should
beetaken
before
their
due
time
.
Agaynst
this
gluttonous
appetite
which
hath
more
lust
then
hunger
,
the
Lord
by
the
mouth
of
his
Prophet
speaketh
thus
,
They
eate
the
lambes
of
the
flockes
,
and
the
calues
out
of
the
stall
,
&c.
Iohn
Baptist
his
head
.
Such
feasts
beginne
with
milke
,
and
ende
with
a
nail
.
Such
was
the
mariage
feast
that
was
appointed
in
Paris
for
Henrie
the
French
king
that
now
is
,
where
some
noble
men
,
many
gentlemen
,
and
good
subiects
were
by
the
popish
and
cursed
crue
,
wofully
betraied
,
&
most
cruelly
massacred
.
Thirdly
,
that
there
bee
great
care
had
,
that
in
our
bankets
there
be
kept
a
Christian
moderation
without
excesse
.
Otherwise
they
are
verie
dangerous
,
being
vsed
in
that
superabundance
of
delicates
,
and
mirth
ful
of
al
scurrilitie
,
as
worldly
men
do
vse
them
.
Such
feasting
,
&
such
mirth
,
with
all
the
guests
,
Wo
be
vnto
you
which
now
do
laugh
,
for
ye
shall
weepe
:
wo
be
vnto
you
that
now
liue
in
fulnes
,
for
the
time
will
come
that
ye
shall
suffer
hunger
.
In
like
manner
Iob
speaking
of
Epicures
and
worldlings
,
sayth
,
that
they
solace
themselues
with
all
kinde
of
Musicke
,
Your
mirth
shall
be
turned
to
mourning
and
lamentation
.
Yea
,
&
more
then
this
,
if
ye
be
not
able
to
discharge
the
reckoning
,
you
may
perhaps
heare
that
other
dreadfull
sentence
of
Christ
in
the
Reuelation
:
Looke
howe
much
hee
hath
beene
in
his
delights
,
so
much
torment
doe
yee
lay
vpon
him
.
5
The
last
and
maine
reason
of
all
other
,
why
we
should
auoide
gluttonie
and
excesse
,
is
,
because
by
temperance
we
are
more
strong
,
to
resist
euill
temptations
of
the
diuell
,
to
bridle
sinne
,
and
euery
way
more
apt
for
the
seruice
of
God
.
For
wise
Salmon
sayeth
truely
,
Qui
delicate
à
puiritia
nutrit
seruum
suum
,
postea
sentiet
eum
contumacem
.
He
that
doth
daintilie
feede
his
seruant
(
that
is
to
say
,
his
bodie
)
from
his
childhoode
,
shall
in
time
to
come
finde
him
stubburne
.
A
pampered
horse
will
cast
his
rider
in
the
mire
:
and
pampered
flesh
will
cast
the
soule
into
the
sinke
of
sinne
.
Who
so
pampereth
his
bodie
,
feedeth
his
enemie
.
For
the
flesh
lusteth
contrarie
to
the
spirite
,
Sine
corere
&
Bacche
,
friget
Venus
:
By
spare
diet
lust
is
quenched
.
Whereas
otherwise
,
Venter
mero
astuans
,
spumat
libidinem
.
The
bellie
boyling
with
wine
,
and
daintie
faire
,
fometh
out
lust
,
as
Saint
Hierome
sayeth
.
The
earth
the
fatter
it
is
made
with
mucke
and
compost
,
the
more
weedes
and
thistles
it
bringeth
foorth
:
euen
so
the
more
our
flesh
is
pampered
with
meates
and
drinkes
,
the
more
prone
it
is
to
sinne
and
wickednesse
.
Contrariwise
abstinence
purgeth
the
minde
,
lightneth
the
senses
,
maketh
the
flesh
subiect
to
the
spirite
,
disperseth
the
cloudes
of
concupiscence
,
extinguisheth
the
heate
of
lusts
,
and
kindleth
the
light
of
chastitie
.
The
Apostle
Paul
know
how
necessarie
the
vse
hereof
was
for
a
Christian
man
,
Simon
Magus
.
Our
Sauiour
Christ
himselfe
,
entred
into
a
fast
before
hee
was
baptized
,
and
beganne
to
execute
his
office
.
Whose
example
Paul
and
Barnabas
following
,
commended
to
the
Church
the
Elders
which
they
had
ordained
,
There
was
neuer
more
neede
of
this
Christian
exercise
then
nowe
,
both
in
respect
of
our
owne
priuate
necessities
,
and
also
in
regarde
of
the
manifolde
perils
,
wherein
wee
all
generallie
stande
,
our
sinnes
daylie
prouoking
the
wrath
of
God
agaynst
vs
.
It
is
high
time
therefore
to
hearken
to
the
proclamation
which
the
Prophet
Ioel
maketh
,
saying
,
Turne
you
to
the
Lord
with
all
your
hearts
,
with
fasting
weeping
and
mourning
.
Not
in
such
counterfeit
fasting
as
we
haue
a
long
time
vsed
,
which
may
rather
be
called
Permutatio
dapium
terrestrium
cum
aquatilibus
,
then
ieiunium
.
That
is
,
a
permutation
of
earthly
cates
,
for
them
of
the
water
,
then
a
fast
.
A
right
and
well
ordered
fast
such
as
the
holy
fathers
haue
vsed
is
,
to
abstaine
wholely
from
all
meates
(
so
farre
forth
as
our
nature
may
well
indure
)
all
that
time
of
our
godly
and
holy
purpose
seruing
the
Lorde
with
that
speciall
seruice
,
which
we
shall
take
in
hand
.
And
here
withall
we
must
ioine
true
repentance
,
making
restitution
of
former
wronges
done
to
our
brethren
:
and
must
also
geue
almes
to
the
poore
and
needy
:
the
which
is
one
cause
of
our
fasting
.
For
as
Saint
Augustine
saith
,
fasting
without
almes
deeds
,
is
as
a
lampe
without
oile
.
And
Saint
Gregory
,
This
fast
pleaseth
God
,
if
thou
giue
that
to
the
poore
,
which
thou
sparest
from
thy selfe
.
O
that
men
would
put
this
in
practise
more
often
then
they
do
,
so
should
they
not
onely
fortifie
their
soules
against
many
temptations
,
but
also
procure
vnto
their
bodies
,
desired
health
,
and
long
life
.
For
I
am
verily
perswaded
,
that
among
men
,
mo
die
of
surfeits
,
then
by
any
other
disease
besides
.
If
then
ye
haue
no
care
of
your
soules
good
,
yet
at
the
least
,
regard
the
health
of
your
bodies
,
for
the
which
the
rich
and
welthie
do
willingly
geue
large
summes
of
mony
to
the
bodily
phisition
,
which
well
deserueth
it
.
Yea
,
what
is
he
,
that
for
the
health
of
his
bodie
,
will
not
giue
all
that
he
hath
Regard
then
my
counsell
which
I
dare
assure
you
,
the
greatest
learned
,
and
most
experienced
Doctors
of
phisicke
,
which
haue
liued
in
any
age
,
do
allow
and
ratifie
:
who
with
a
generall
consent
affirme
,
that
moderate
abstinence
consumeth
superfluous
humours
in
the
bodie
,
making
the
same
of
good
and
beautifull
colour
,
and
that
it
not
onely
preuenteth
sickenesse
,
but
also
where
sickenesse
is
entred
,
nothing
helpeth
sooner
,
if
it
be
vsed
in
due
season
.
It
prepareth
also
a
good
appetite
after
a
surfeit
,
and
maketh
good
disgestion
,
helping
Nature
to
disburden
it selfe
of
repletion
.
Daniel
and
his
companions
eating
pulse
,
and
drinking
water
(
for
a
time
)
were
in
better
liking
,
then
all
the
children
that
fared
deliciously
of
the
kings
allowance
.
Valerius
Maximus
maketh
mention
of
a
certaine
prince
,
which
neuer
rose
vp
from
his
meate
with
a
full
stomacke
,
but
rather
with
a
good
appetite
:
which
diet
as
the
storie
testifieth
,
made
him
to
liue
so
long
,
as
is
scarce
credible
to
be
tolde
.
This
let
vs
knowe
from
our
Sauiour
Christ
the
best
Phisition
,
That
man
liueth
not
by
bread
onely
,
but
by
the
worde
of
God
,
by
whose
benediction
the
creatures
giue
nourishment
.
The
abstinence
whereof
I
haue
spoken
,
must
be
moderate
.
For
when
the
Apostle
sayth
he
dorh
chastice
his
bodie
to
bring
it
into
subiection
,
he
teacheth
vs
,
not
to
kill
our
bodies
by
too
much
straitnesse
of
life
.
There
is
a
difference
betweene
chastizing
and
killing
.
For
through
vnmeasurable
abstinence
,
the
moysture
of
the
bodie
is
dried
vp
,
the
bodie
waxeth
leane
,
naturall
heate
will
bee
too
much
inflamed
and
distempered
,
which
speedilie
bringeth
Hecticam
febrem
,
the
feuer
Cathicke
,
or
consumption
.
Wherefore
Hypocrates
sayth
,
that
too
much
abstinence
is
for
the
more
part
more
daungerous
,
then
that
which
is
more
abundant
.
Excesses
be
equall
.
Too
little
is
as
hurtfull
as
too
much
.
Timothie
by
not
drinking
wine
,
did
hurt
his
bodie
:
and
Naball
by
too
much
did
the
same
.
Therefore
a
meane
and
a
moderate
abstinence
is
that
which
I
wish
:
to
health
a
friend
:
to
gluttonie
and
surfetting
an
enimie
,
and
most
contrarie
.
These
great
benefites
which
come
to
the
bodie
and
soule
by
abstinence
considered
,
and
the
manifolde
grieuances
which
come
to
them
both
by
gluttonie
,
well
weighed
,
I
doubt
not
but
euery
one
,
which
heretofore
hath
had
but
a
meane
care
for
either
,
will
henceforth
tend
them
in
better
sort
,
to
their
owne
benefite
,
and
to
the
good
of
the
Church
and
common
wealth
wherein
they
liue
.
The
which
God
graunt
.
The
seuenth
Leper
,
is
the
Adulterer
or
Fornicator
.
ONe
of
the
greatest
vanities
of
the
world
,
wherein
men
and
women
take
great
liking
,
is
beautie
and
fauour
:
whereof
Salomon
speaketh
thus
,
Fauour
is
deceitfull
,
and
beautie
is
a
vaine
thing
.
The
which
the
Prophet
Dauid
well
vnderstoode
,
when
he
sayd
,
Turne
away
mine
eyes
O
Lord
,
that
they
beholde
not
vanitie
.
Beautie
is
by
holy
men
,
compared
vnto
a
painted
snake
,
which
is
faire
without
,
and
full
of
deadly
poyson
within
.
If
a
man
knewe
what
fowle
drosse
lieth
vnder
a
faire
skinne
,
he
would
little
bee
in
loue
therewith
.
If
he
would
call
to
minde
what
destruction
hath
come
by
liking
and
lusting
after
the
same
,
he
would
be
ware
of
this
vaine
and
fonde
vanitie
.
The
which
may
rightly
bee
called
fond
,
for
that
euerie
childe
may
discerne
the
deceyte
and
vanitie
thereof
.
For
take
the
fairest
face
in
the
worlde
,
wherein
infinite
foolish
men
fall
in
loue
vpon
the
sight
,
and
rase
it
ouer
but
with
a
little
scratch
,
and
all
the
matter
of
loue
is
gone
.
Let
there
come
but
a
feuer
,
and
all
this
goodlie
beautie
is
destroyed
.
Let
the
soule
depart
but
one
halfe
houre
from
the
bodie
,
and
this
louing
face
is
griesly
and
vnpleasant
to
looke
vpon
:
let
it
lie
but
two
dayes
in
the
graue
,
and
those
which
were
so
hot
in
loue
with
it
before
,
will
scarce
abide
to
beholde
it
,
or
come
neere
it
.
And
if
none
of
those
things
happen
vnto
it
:
yet
quickly
commeth
on
olde
age
,
which
wrinckleth
the
skinne
,
draweth
in
the
eyes
,
setteth
out
the
teeth
,
and
so
disguiseth
and
disfigureth
the
whole
visage
,
as
it
becommeth
more
contemptible
nowe
,
then
it
was
beautifull
and
alluring
before
.
And
what
then
can
be
more
vanitie
then
this
?
What
more
madnesse
,
then
either
to
be
proude
of
it
to
see
it
in
thy selfe
,
or
to
indanger
thy
soule
for
it
when
thou
seest
it
in
others
,
and
lookest
too
narrowly
vpon
it
lusting
after
it
?
For
the
occasion
of
the
hearts
lust
is
the
eye
:
the
which
is
called
by
the
schoolemen
concupiscence
:
and
the
lust
of
the
eye
sensualitie
:
of
both
which
Saint
Iohn
writeth
in
his
Epistle
,
I
haue
made
a
couenant
with
mine
eyes
,
that
I
would
not
looke
on
a
virgin
.
This
sence
of
seeing
,
as
it
is
most
forcible
to
moue
,
so
it
is
most
forcible
to
moue
to
sinne
.
Wherefore
a
Rabbine
sayth
,
The
eye
is
the
broker
of
the
heart
to
all
sinne
.
The
beginning
of
which
brokage
is
to
bee
seene
in
Genesis
,
she
seeing
the
tree
to
be
faire
and
beautifull
.
Whervpon
it
is
noted
,
that
the
eye
effended
,
before
the
apple
went
downe
her
throte
.
The
eye
wrought
first
in
Achab
the
coueting
of
Naboths
vineyard
.
It
made
Dauid
,
and
Sichem
to
sin
.
We
haue
a
common
saying
amongst
vs
,
Let
vs
go
and
see
;
to
see
is
no
harme
.
This
is
a
great
stratageme
of
the
diuell
,
to
perswade
vs
,
there
is
no
daunger
in
that
,
which
may
most
intangle
vs
.
For
by
this
meanes
the
diuell
tempted
Christ
,
to
shewe
him
all
the
kingdomes
of
the
world
.
This
then
is
the
first
thing
in
vs
that
must
be
mortified
,
to
keepe
thee
from
the
leprous
and
filthie
sinne
of
whordome
,
to
wit
,
If
thine
eye
offend
thee
plucke
it
out
,
that
is
to
say
:
Make
a
conscience
of
thy
lookes
.
Otherwise
we
shall
be
tempters
of
our selues
.
Agaynst
the
which
Saint
Augustine
speaketh
thus
.
Quid
prodest
à
deo
petere
ne
inducat
in
tentationem
,
cum
tu
teipsum
inducas
.
What
dooth
it
profite
thee
to
desire
of
God
not
to
lead
thee
into
temptation
,
when
as
thou
leadest
thy selfe
.
Concerning
whordome
.
Saint
Paul
the
chosen
vessell
of
God
writeth
thus
to
the
Corinthians
.
Flie
from
whordome
.
Al
the
sinnes
that
a
man
doth
are
without
his
bodie
:
but
who
so
committeth
whordome
sinneth
against
his
owne
bodie
.
And
a
little
before
the
Apostle
expresseth
the
vnderstanding
of
this
sentence
,
and
sayth
,
Know
ye
not
that
your
bodies
are
the
members
of
Christ
?
Shall
I
then
take
Christs
members
,
and
make
them
the
members
of
a
harlot
?
God
forbid
.
Saint
Paul
then
,
when
he
spake
these
wordes
(
All
the
sinne
that
a
man
doth
,
&c.
had
respect
vnto
matrimonie
.
For
like
as
wedlocke
maketh
of
two
persons
one
bodie
:
euen
so
likewise
the
spiritual
mariage
,
namely
the
receiuing
of
Gods
grace
,
in
that
we
are
baptized
into
Christ
,
maketh
one
bodie
betweene
Christ
and
vs
,
in
such
wise
,
that
we
be
called
,
and
are
in
deede
,
Christ
his
members
.
Nowe
then
he
that
is
maried
,
if
hee
take
another
beside
his
wife
,
doth
sinne
,
not
onely
against
his
wife
,
but
also
against
his
owne
body
,
in
committing
woordome
.
For
he
dishououreth
the
grace
of
Christ
,
and
defileth
the
holy
couenant
made
betwixt
Christ
and
him
.
For
the
Apostle
addeth
this
to
that
which
is
alreadie
spoke
,
Know
ye
not
that
he
which
ioyneth
himselfe
to
a
harlot
is
become
one
bodie
?
But
whoso
cleaueth
vnto
the
lorde
is
one
spirit
.
Neuerthelesse
through
wordome
is
the
spirit
banished
and
excluded
.
For
thy
spirit
,
heart
,
and
minde
that
ought
to
cleaue
vnto
the
Lorde
,
is
ioyned
to
the
harlot
,
with
whom
thou
art
one
,
and
incorporated
.
Therefore
they
that
do
commit
wordom
,
do
sinne
against
the
couenant
and
spirituall
mariage
,
whereby
wee
must
bee
ioyned
into
Christ
Furthermore
it
followeth
in
the
Apostle
,
Or
know
ye
not
that
your
bodies
are
the
Temple
of
the
holie
ghost
which
is
in
you
,
whome
yee
haue
of
God
,
and
that
yee
are
not
your
owne
?
for
yee
are
dearely
bought
.
Whereby
it
must
needes
follow
,
that
they
which
commit
whordome
,
doe
dishonour
their
bodies
,
giuing
ouer
their
members
,
and
their
heart
and
mind
to
vncleannes
,
Whereas
Christ
that
he
might
bee
honoured
in
vs
,
and
to
make
vs
cleane
,
hath
redeemed
our
bodies
,
not
with
monie
,
but
with
his
most
precious
bloud
.
O
extreame
filthinesse
of
lust
,
which
doth
not
only
effeminate
the
mind
,
but
doth
also
weaken
the
bodie
:
which
doth
not
only
pollute
the
soule
,
but
also
defile
the
person
:
before
the
which
there
goeth
alway
burning
heate
&
wantonnes
,
with
it
stinke
&
vncleannesse
,
and
euer
following
it
griefe
and
repentance
.
It
is
that
fire
whereof
holy
Iob
speaketh
,
our
bodyes
are
the
temples
of
the
holy
Ghost
:
if
any
man
defile
the
temple
of
God
,
him
will
God
destroy
.
Is
it
not
an
horrible
defiling
of
Gods
temple
for
that
vicious
idoll
harlot
Venus
,
to
bee
euen
in
the
place
,
where
God
should
reigne
with
his
spirite
,
and
for
men
to
bee
ioyned
with
her
,
and
to
doe
her
seruice
both
with
bodie
and
soule
?
Let
them
now
come
forth
that
list
to
excuse
single
fornication
,
as
if
it
were
no
sinne
.
Saint
Paul
the
Apostle
of
Christ
sayeth
,
that
whordome
diuideth
vs
from
God
,
breaketh
the
couenant
which
we
haue
with
God
,
spoyleth
and
robbeth
God
of
that
which
is
his
,
disordereth
the
members
of
God
,
maketh
of
Christs
members
,
the
members
of
a
harlot
,
defyleth
and
vnhalloweth
the
temple
of
God
,
for
the
which
God
threatneth
destruction
.
If
all
this
be
to
bee
esteemed
but
a
small
thing
,
then
do
I
confesse
,
that
whordom
and
fornication
,
is
so
smal
a
sinne
,
as
vicious
and
vaine
people
do
seeke
to
make
it
.
Through
the
beautie
of
women
manie
haue
perished
.
What
should
I
speake
of
the
diseases
which
come
through
the
filthinesse
of
this
sinne
vpon
many
men
,
yea
vpon
all
that
fall
into
it
,
as
Goutes
,
Palseis
,
Pockes
,
Consumptions
,
and
filthie
lothsome
leprocies
,
the
iust
plagues
of
almightie
God
for
the
same
.
The
which
maketh
Saint
Herom
to
breake
forth
into
this
exclamation
,
O
ignis
infernalis
luxuria
,
cuius
materia
gula
,
cuius
flamma
superbia
,
cuius
scintilla
praua
coloquia
,
cuius
fumus
infamia
,
cuius
cinis
immundicia
,
cuius
finis
gehenna
.
O
Lecherie
the
infernal
fire
,
the
maker
whereof
is
gluttonie
,
whose
flame
is
pride
,
whose
sparkes
are
vnclean
words
,
and
filthie
communication
,
whose
smoke
is
infamie
,
whose
ashes
is
vncleannesse
,
whose
end
is
hell
fire
.
And
in
another
place
,
O
how
grieuous
are
the
fruits
of
lecherie
,
more
bitter
than
gaul
,
and
more
wounding
then
a
sword
.
Beside
these
punishments
which
whormongers
bring
vpon
themselues
,
they
also
incurre
the
penalties
,
and
correction
of
the
Magistrate
,
who
is
appointed
to
punish
the
same
,
and
such
like
offences
.
For
whordome
hath
euer
beene
taken
for
an
abhomination
among
all
honest
people
in
the
whole
world
:
insomuch
that
all
vertuous
rulers
,
yea
heathen
Magistrates
,
hath
euer
punished
the
same
,
yea
euen
with
the
paine
of
death
.
In
the
law
of
God
it
is
written
,
Who
so
committeth
adulterie
with
any
mans
wife
,
shall
die
the
death
,
both
the
man
and
the
woman
,
because
hee
hath
broken
wedlocke
with
his
neighbors
wife
.
Neither
was
adulterie
so
sore
punished
among
the
children
of
Israel
onely
,
but
also
among
the
heathen
.
When
anie
of
the
Lepreians
were
taken
in
adulterie
,
they
were
bound
,
and
caried
three
dayes
through
the
city
,
and
afterward
so
long
as
they
liued
they
were
despised
,
and
with
shame
and
confusion
reputed
as
persons
destitute
of
all
honestie
.
Among
the
Locrensians
,
Zaleucus
forbad
adulterie
vnder
the
paine
of
a
sore
punishment
:
causing
the
transgressors
to
haue
both
their
eyes
put
out
.
And
when
his
owne
sonne
was
taken
in
adulterie
,
his
people
suing
verie
earnestly
for
his
pardon
,
he
did
put
out
one
of
his
owne
eyes
,
and
an
other
of
his
sonnes
:
by
that
meanes
leauing
to
his
sonne
the
vse
of
his
sight
,
and
yet
to
the
terror
of
his
subiects
,
not
suffering
example
to
bee
giuen
of
the
breach
of
his
law
without
iust
punishment
.
In
old
time
the
Germans
before
they
came
to
the
Christian
faith
,
gaue
the
full
power
and
authoritie
of
punishing
a
woman
that
brake
wedlocke
,
to
her
husband
:
who
at
the
least
might
strip
her
out
of
her
clothes
,
thrust
her
out
of
his
house
,
and
beat
her
openly
with
roddes
in
the
citie
or
towne
before
her
friends
:
whereof
Cornelius
Tacitus
maketh
mention
.
Opilius
Macronius
Emperour
of
Rome
(
as
Iulius
Capitolinus
recordeth
)
vsed
to
punish
adulterers
with
fire
,
causing
them
that
were
taken
in
adulterie
to
bee
bound
,
and
to
be
burnt
together
quicke
.
And
among
the
Romans
there
was
a
common
law
(
called
Lex
Iulia
)
which
appointed
execution
to
be
done
vpon
adulterers
with
the
sword
:
the
which
law
was
receiued
by
the
christian
Emperours
.
Much
more
may
be
saide
concercerning
the
punishments
ordained
by
magistrates
(
where
there
hath
bene
any
good
gouernment
)
of
this
detestable
sinne
,
which
peraduenture
to
some
will
seeme
verie
cruell
and
rigorous
.
But
if
they
would
consider
the
matter
aright
,
setting
affection
and
euill
custome
aside
,
and
would
ponder
wel
what
adultery
were
,
how
dangerous
and
contagious
a
leprosie
,
they
would
not
wonder
so
sore
at
the
punishment
.
For
adulterie
is
a
dishonour
done
vnto
god
by
violating
his
holy
ordinance
,
a
wickednesse
sprung
from
the
diuell
,
an
idlenesse
of
the
flesh
,
a
shameful
vnfaithfulnes
,
a
wilful
trucebreaking
and
periurie
.
But
wedlocke
is
the
holy
ordinance
of
God
,
in
the
which
both
the
parties
ought
so
to
bee
knit
the
one
to
the
other
that
they
bee
not
diuided
.
Now
al
maried
persons
,
when
they
enter
into
matrimonie
,
do
make
a
perpetuall
couenant
:
and
calling
vpon
God
,
and
taking
him
to
record
before
the
whole
congregation
,
they
promise
troth
and
faith
,
with
mouth
and
hand
,
the
one
to
the
other
.
If
this
then
bee
but
a
small
trespasse
,
to
dissemble
,
to
breake
,
to
destroy
,
and
to
tread
vnder
foot
al
this
,
to
forswear
troth
giuen
before
God
and
the
Church
,
and
nothing
to
regard
honestie
and
faith
:
then
must
I
needes
confesse
that
the
punishment
of
adulterie
,
was
verie
rigorous
in
old
time
.
But
if
it
be
a
iust
thing
seuerely
to
punish
vnfaithful
periury
,
the
despising
of
God
&
al
honestie
,
then
is
also
the
punishment
of
adultrie
right
equal
&
not
to
sore
.
Moreouer
if
the
losse
of
a
good
thing
,
should
be
valued
after
the
estimation
of
the
owner
,
then
(
as
touching
this
life
)
there
is
no
greater
iniurie
and
damage
,
then
a
man
to
loose
his
owne
bodie
.
And
most
sure
it
is
,
that
the
man
and
his
wife
are
but
one
bodie
,
and
that
the
husband
hath
no
power
of
his
owne
bodie
but
the
wife
,
neither
hath
the
wife
power
of
her
own
body
,
but
the
husband
,
according
to
the
doctrine
of
the
Apostle
.
Wherefore
whoso
committeth
adulterie
,
the
same
taketh
away
,
stealeth
&
robbeth
the
other
of
his
owne
bodie
,
euen
his
principall
&
best
good
.
Or
what
honest
person
had
not
rather
find
a
theef
stealing
his
treasure
,
&
to
suffer
the
losse
of
his
goods
,
then
to
find
an
adulterer
by
his
maried
spouse
,
and
to
reape
dishonour
in
her
.
Furthermore
,
it
is
to
be
considered
,
that
through
adulterie
great
inheritances
are
altered
,
and
the
right
heires
disinherited
.
For
oftentimes
it
falleth
out
that
an
adultresse
hath
children
by
an
adulterer
,
which
inherit
al
the
substance
of
their
pretended
father
as
lawfull
children
,
which
yet
are
vnlawfull
:
whereby
the
father
looseth
his
honour
,
his
kinred
,
his
bodie
,
and
his
goods
.
His
wife
which
is
his
owne
bodie
hath
the
adulterer
defiled
,
and
the
vnlawfull
children
take
the
goodes
away
.
If
this
be
not
great
wrong
and
wickednesse
,
then
am
lignorant
,
what
a
man
may
affirme
to
bee
vicious
enough
.
Therefore
though
adulterie
be
great
wickednes
both
in
men
and
women
,
yet
in
women
it
is
most
hurtful
and
detestable
.
For
besides
that
the
adulterers
altereth
the
inheritance
(
as
I
said
before
)
and
with
falshood
&
shameful
deceit
,
withdraweth
&
stealeth
it
from
the
right
heires
,
she
ladeth
first
her
honest
poore
husband
with
great
shame
,
great
trauel
,
labor
,
sorrow
and
pain
,
in
that
he
is
compelled
to
bring
vp
those
adulterous
children
which
are
not
his
own
.
Moreouer
she
dishonoreth
her
father
,
her
mother
,
her
kinred
,
her
children
(
euen
her
lawfull
children
,
who
in
time
to
come
will
be
ashamed
of
her
)
and
of
whom
doubt
will
be
made
in
the
world
,
whether
they
be
lawfully
begotten
or
no.
Therefore
when
they
speake
of
their
mother
,
or
heare
her
named
,
they
are
abashed
and
ashamed
.
Adultresses
also
make
their
husbands
to
be
despised
and
of
no
reputation
,
though
they
be
honest
and
vertuous
men
.
These
and
such
like
innumerable
confusions
,
shame
,
hurt
,
hishonour
,
and
filthinesse
,
follow
vpon
abhominable
adultery
:
besides
the
poisonings
,
murders
,
treasons
,
manslaughters
,
and
other
mischiefes
that
ensue
by
reason
of
the
same
,
which
I
ouerpasse
.
This
did
the
ancient
and
noble
men
of
old
time
weigh
&
consider
,
and
therfore
righteously
and
vpon
iust
occasion
,
haue
they
appointed
the
punishment
of
death
as
due
for
the
abhominable
sin
of
adulterie
.
Yet
adulterers
alledge
for
their
defence
,
that
this
rigorous
punishment
of
death
appointed
by
god
,
hath
not
bene
executed
,
or
put
in
practize
at
any
time
vpon
the
offenders
.
For
Dauid
was
an
adulterer
(
say
they
)
and
yet
receiued
no
punishment
therfore
.
Yea
the
Lord
Christ
himselfe
,
did
abrogate
and
dissolue
the
punishment
of
adulterie
,
forsomuch
as
he
commaunded
not
the
woman
taken
in
adultery
,
to
be
put
to
death
,
I
came
not
to
breake
the
lawe
but
to
fulfill
it
.
Saint
Paul
also
sayth
,
To
the
righteous
there
is
no
lawe
giuen
,
but
to
the
vnrighteous
and
disobedient
,
to
wheremongers
,
to
periured
,
to
liers
,
and
blasphemers
.
And
to
the
Galathians
he
sayth
,
Walke
ye
in
the
spirite
,
so
are
ye
not
vnder
the
lawe
.
Therefore
,
forsomuch
as
adulterers
do
walke
in
the
flesh
,
and
not
in
the
spirite
,
they
are
vnder
the
lawe
,
neither
hath
the
Lord
taken
the
lawe
and
punishment
from
them
.
Moreouer
,
as
touching
the
storie
in
the
8.
chapter
of
Saint
Iohn
,
we
must
consider
that
the
Lord
said
vnto
the
adultresse
,
Woman
,
hath
no
man
condemned
thee
?
And
when
she
had
answered
,
No
man
,
lord
,
He
sayd
,
Neither
do
I
condemne
thee
.
For
with
this
answer
laid
he
before
her
the
sentence
of
the
Iudges
,
to
strike
her
conscience
,
that
she
might
feele
and
see
what
she
had
deserued
.
But
forsomuch
as
he
was
not
come
nowe
to
giue
sentence
as
a
Iudge
but
to
saue
,
hee
woulde
not
condemne
her
,
and
therefore
neither
medled
with
the
law
,
nor
act
.
The
Lord
was
now
come
to
haue
mercie
vpon
sinners
,
and
to
call
to
repentance
.
Therefore
said
he
also
to
this
woman
,
Go
thy
way
,
and
sinne
no
more
.
By
which
words
the
Lorde
doth
warne
all
such
as
are
tang●●●
〈◊〉
adulterie
,
to
cease
from
henceforth
and
to
amend
.
In
so
doing
God
wil
haue
mercy
vpon
them
,
and
take
from
them
the
same
dishonour
,
paine
,
and
punishment
,
which
they
haue
greatly
deserued
.
For
God
hath
no
delight
in
the
destruction
of
a
poore
sinner
,
but
will
rather
that
they
conuert
and
liue
.
But
if
they
will
not
turne
,
if
they
will
needs
be
stiffe
necked
,
and
set
foorth
their
shameles
foreheads
:
then
verily
doth
God
watch
ouer
their
wickednesse
,
and
sayth
thus
vnto
them
by
the
mouth
of
the
Prophet
Hieremie
,
In
the
desire
of
vncleane
lust
,
they
are
become
like
vnto
stallandes
,
euery
one
neieth
after
his
neighbours
wife
:
should
I
not
punish
this
?
Wherefore
all
they
that
do
persist
in
this
wickednesse
,
may
dayly
looke
for
the
heauie
vengeance
of
God
to
fall
vpon
them
.
Therefore
that
thou
mayest
eschue
the
same
,
and
the
contagion
of
so
foule
a
leprosie
,
embrace
these
fewe
lessons
as
speciall
preseruatiues
.
-
1
Eschew
idlenesse
,
and
euer
be
occupied
in
some
honest
labour
.
-
2
Auoyde
all
occasions
of
euill
,
all
suspect
houses
,
and
wanton
companie
.
-
3
Beware
of
filthie
communication
,
wanton
songs
,
and
histories
of
bawderie
.
-
4
Vse
sobrietie
and
temperance
,
in
meat
,
drinke
,
sleepe
and
apparell
.
-
5
Looke
not
to
narrowly
vpon
the
beautie
of
a
woman
.
-
6
Be
dayly
conuersant
with
such
persons
,
as
are
both
chaste
,
honest
,
vertuous
and
godly
,
-
7
Remember
often
the
passions
of
Christ
for
sinne
.
-
8
Consider
the
certaintie
and
suddennesse
of
death
,
and
of
the
day
of
iudgement
.
-
9
Vse
dayly
,
faithfull
and
feruent
prayer
vnto
God
,
for
the
gracious
gift
of
chastitie
,
and
of
cleannesse
of
heart
.
So
dooing
thou
shalt
be
sure
to
reape
the
fruit
,
to
thy
continuall
comfort
.
The
eight
Leper
,
is
the
Couetous
man
.
RIches
are
the
gift
of
God
,
and
are
many
times
bestowed
vppon
his
children
in
this
worlde
in
great
measure
,
as
may
appeare
by
the
examples
of
Abraham
,
Dauid
,
Iob
,
Ezechias
,
and
diuerse
other
,
who
hauing
the
wisdome
of
Gods
spirit
,
do
know
how
to
vse
them
for
their
comfort
,
for
the
reliefe
of
their
needy
brethren
,
and
to
the
glorie
of
God
:
Contrariwise
the
vngodly
doe
abuse
their
riches
to
their
owne
hurt
,
and
also
to
the
hurt
of
others
.
In
thee
haue
they
taken
giftes
to
shedde
bloud
:
thou
hast
taken
vsurie
and
increase
,
and
thou
hast
defrauded
thy
neighbours
by
extortion
,
and
hast
forgotten
mee
,
sayth
the
Lorde
.
This
complaint
the
Lorde
made
then
of
one
people
onelie
,
the
people
of
the
Iewes
:
but
nowe
these
wickednesses
through
insatiable
couetousnesse
,
hath
made
a
generall
deluge
,
so
that
he
may
now
say
to
the
whole
worlde
,
as
he
spake
to
one
nation
by
the
Prophet
Amos
,
saying
,
They
sell
the
righteous
for
siluer
,
and
the
poore
for
shooes
.
For
couetousnesse
hath
made
the
lawe
,
which
should
be
as
a
sanctuarie
for
the
poore
oppressed
,
to
be
a
snare
and
a
pit
for
their
destruction
,
whereas
God
in
his
law
hath
giuen
this
commandement
to
all
magistrates
,
saying
,
Thou
shalt
nor
fauour
the
person
of
the
poore
,
nor
honour
the
person
of
the
rich
,
but
shalt
iudge
thy
neighbour
iustly
.
Againe
it
is
sayd
,
Wrest
not
the
lawe
,
nor
respect
any
mans
person
,
neither
take
rewarde
.
For
rewardes
blinde
the
eyes
of
the
wise
,
and
peruert
the
woordes
of
the
iust
.
For
this
cause
King
Iehosaphat
when
hee
had
appointed
Iudges
to
execute
iustice
,
gaue
vnto
them
this
charge
.
Take
heede
what
yee
doe
,
for
yee
execute
not
the
iudgement
of
man
,
but
of
God
.
If
these
things
were
printed
in
the
minds
of
Magistrates
and
Iudges
generally
:
then
shoulde
not
the
poore
haue
cause
to
complaine
,
as
they
doe
at
this
day
of
the
oppression
which
they
sustaine
at
the
handes
of
the
mightie
,
by
whom
they
are
ouerborne
,
and
their
cause
many
times
not
heard
,
according
to
equitie
and
right
.
Then
should
neither
money
,
friendship
,
nor
affection
beare
any
sway
:
then
should
not
iudgement
bee
turned
into
gaule
,
Socrates
:
Amicus
Socrates
(
sayeth
he
)
amicus
Plato
,
sed
magis
amica
veritas
.
Socrates
is
my
friend
,
Plato
is
my
friend
,
but
the
truth
is
more
my
friend
.
And
as
another
sayd
,
Nihil
possum
contra
veritatem
,
sed
pro
veritate
,
I
can
do
nothing
against
the
truth
,
but
for
the
truth
.
O
that
they
would
follow
Catos
example
,
who
being
required
by
noblemens
letters
to
be
good
to
an
offender
,
put
them
into
his
bosome
answering
the
bringer
,
I
will
first
do
my
dutie
,
and
then
read
your
letters
.
Such
vprightnes
of
minde
without
affection
,
ought
to
be
in
Iudges
and
iusticers
,
that
they
should
answer
vnlawfull
suters
as
Vlisses
answered
Andromache
,
making
earnest
sute
to
him
for
his
sonne
Astianax
:
O
Andromache
(
saith
he
)
thy
teares
I
confesse
do
much
moue
me
,
but
the
teares
of
my
countrey
and
countrey
men
do
much
more
moue
me
,
who
like
enough
might
perish
if
thou
shouldest
preuaile
.
As
Iudges
ought
to
be
of
this
vprightnes
taking
heede
of
couetousnes
and
corruption
by
bribes
,
so
also
all
lawyers
and
pleaders
of
poore
mens
causes
must
also
take
heed
that
couetousnes
doth
not
retaine
them
against
the
truth
,
that
they
betray
not
the
cause
of
their
poore
client
for
any
fee
,
&
be
silent
when
they
should
speake
.
This
was
a
fault
imputed
to
Demosthenes
:
For
on
a
time
certaine
Ambassadours
,
being
sent
into
the
place
where
Demosthenes
should
be
present
,
and
fearing
that
hee
might
hinder
their
sute
,
gaue
him
a
large
fee
to
holde
his
tongue
.
The
day
following
,
when
they
declared
their
ambassage
,
Demesthenes
feigned
himselfe
to
haue
the
Quinsey
,
a
disease
in
the
throte
hindering
speach
:
for
the
which
cause
against
the
appointed
time
he
should
be
in
publique
place
,
he
bound
white
wooll
about
his
necke
to
colour
the
matter
of
griefe
.
But
a
merrie
fellow
priuie
to
the
match
cried
out
thus
,
Demosthenes
non
anginam
,
sed
argenti
anginam
patitur
:
that
is
,
Demosthenes
hath
no
Quinsey
,
but
a
swelling
of
pence
in
his
throte
.
Men
say
that
many
lawiers
in
these
dayes
are
troubled
in
like
sort
,
not
with
a
swelling
of
pence
,
but
of
Angels
in
their
throte
,
whereby
they
set
silence
to
sale
.
I
am
well
assured
that
there
are
diuers
vpright
Iudges
,
and
Lawiers
,
that
feare
God
,
loue
truth
,
execute
iustice
to
their
power
,
and
do
pity
the
cause
of
the
poore
,
the
orphant
,
and
the
widow
:
God
increase
the
number
:
yet
this
shall
be
no
vnnecessarie
admonition
for
all
in
generall
,
Be
ware
of
couetousnesse
.
For
this
is
a
perillous
leprosie
,
and
hath
tainted
all
degrees
and
calling
among
men
:
the
which
hath
so
long
raigned
in
them
,
that
it
is
not
only
a
leprosie
,
but
a
leprous
dropsie
,
the
nature
of
which
disease
is
such
,
that
the
more
a
man
is
puft
vp
with
that
corrupt
humor
,
the
more
deadly
thirst
he
hath
.
Euenso
it
may
be
said
of
a
couetous
man
,
Auarus
non
implebitur
pecunia
:
A
couetous
man
will
neuer
be
satisfied
with
money
.
For
(
to
allude
vnto
the
woordes
of
Christ
)
he
that
drinketh
of
this
water
shall
thirst
againe
.
Mony
to
the
couetous
man
is
as
salt
water
of
the
which
,
the
more
a
man
drinketh
,
the
more
hee
thirsteth
.
And
as
fire
by
the
laying
on
of
more
wood
is
made
more
vehement
,
euenso
the
couetous
man
the
more
the
fornace
of
his
minde
is
heat
with
the
store
of
money
,
the
more
he
desireth
the
gaine
of
riches
,
of
the
which
desire
,
there
is
no
ho
,
vntil
by
death
his
insatiable
fack
of
couetousnes
doth
crack
,
and
till
his
greedy
and
dropsie
soule
,
doth
descend
into
the
restlesse
flames
of
hell
fire
.
The
couetous
man
(
sayth
Saint
Hierom
)
doth
euer
want
,
as
well
that
which
he
hath
,
as
that
which
he
hath
not
:
his
minde
being
more
vpon
that
which
he
hath
not
,
then
vpon
that
which
he
hath
.
Whereas
(
sayth
Seneca
)
to
a
contented
minde
,
Nunquam
parum
est
,
quod
satis
est
:
It
is
neuer
little
,
which
is
enough
:
But
to
the
greedie
,
Nunquam
multum
,
quod
satis
non
est
:
It
is
neuer
much
,
which
sufficeth
not
.
He
which
is
not
content
with
his
estate
,
though
he
were
Lord
of
all
the
land
,
yet
is
hee
miserable
:
but
hee
which
is
content
was
borne
with
great
riches
.
Of
all
the
plagues
sent
vpon
Egypt
,
that
of
the
flies
was
one
of
the
most
troublesome
,
for
they
neuer
suffered
men
to
rest
,
but
the
more
they
were
beaten
off
,
the
more
they
came
vpon
them
.
So
of
all
the
miseries
and
vexations
that
God
laieth
vpon
couetous
men
,
this
is
not
the
least
,
to
bee
tormented
with
the
cares
of
that
,
which
they
esteeme
their
greatest
felicitie
:
and
cannot
beate
them
off
by
any
meanes
they
can
deuise
.
They
rush
vpon
them
in
the
morning
so
soone
as
they
wake
,
they
accompanie
them
in
the
day
,
they
forsake
them
not
at
night
,
they
follow
them
to
bed
,
they
let
them
from
their
sleepe
,
afflict
them
in
their
dreames
:
and
so
neuer
leaue
them
till
they
bring
them
to
an
extreame
frensie
.
For
as
they
which
are
out
of
their
wittes
do
not
see
the
verie
things
,
but
the
fantasies
of
their
passion
:
euen
so
the
minde
of
a
couetous
man
being
once
bound
in
the
bands
of
couetousnesse
,
beleeueth
that
he
hath
alwaies
golde
and
siluer
before
his
eies
,
and
euer
recounteth
his
gaine
and
increase
.
But
for
whome
hath
the
couetous
man
this
exceeding
care
and
vexation
?
Can
he
tell
?
It
is
like
for
his
posteritie
,
for
his
children
,
and
other
of
his
bloud
.
Be
it
so
.
And
is
not
this
also
a
madnesse
,
for
a
man
to
gather
together
much
substance
for
his
heire
,
and
to
spare
from
himselfe
,
as
miserable
men
doe
at
this
day
?
Doe
we
not
see
,
that
a
large
inheritance
,
maketh
of
a
friend
an
enimie
?
For
the
more
he
receiueth
,
the
more
he
wil
reioice
at
thy
death
.
And
yet
it
may
so
fall
out
,
that
he
whome
the
couetous
man
intendeth
to
make
his
heire
,
shall
neuer
inherit
,
or
possesse
his
goodes
.
Man
purposeth
,
but
God
appointeth
heires
.
According
to
the
saying
of
the
prophet
Dauid
,
Doubtlesse
man
walketh
in
a
vaine
shadowe
,
hee
heapeth
vp
riches
,
and
can
not
tell
who
shall
gather
them
.
If
the
couetous
vsurer
,
woulde
consider
this
vncertaine
reckoning
,
hee
would
be
more
mercifull
to
the
poore
borrower
,
from
whome
hee
turneth
away
his
face
in
the
time
of
neede
,
except
hee
bee
assured
of
such
byting
interest
as
hee
requireth
.
Whereas
God
in
his
worde
commaundeth
to
lende
vnto
such
as
are
in
neede
freelie
,
looking
for
no
increase
.
So
vsurie
may
verie
fitlie
be
compared
to
the
leprosie
,
because
as
the
leprosie
doth
feede
of
mens
flesh
,
so
doth
vsurie
consume
poore
mens
goods
And
the
money
of
the
vsurer
which
a
poore
man
borroweth
vpon
interest
,
is
like
vnto
the
biting
of
a
serpent
.
For
he
which
is
secretly
stung
of
a
Serpent
,
goeth
quietly
to
sleepe
,
nothing
suspecting
his
hurt
,
and
in
the
pleasure
of
his
sleepe
dieth
:
because
then
the
poyson
priuily
inuadeth
all
the
vitall
partes
:
Euen
so
hee
which
borroweth
vpon
vsurie
,
by
the
delay
of
time
thinketh
hee
hath
receyued
a
benefite
:
but
vsurie
like
a
priuie
theefe
inuadeth
all
his
substaunce
,
and
conuerteth
it
into
debt
.
This
is
a
monstrous
kinde
of
deuouring
poore
men
vnawares
.
The
Harpies
,
the
Tygres
,
the
Canibals
,
are
woonderfull
rauenous
,
but
vsurers
are
more
deuouring
and
cruell
then
the
Eagle
that
did
eate
vp
Tantalus
heart
.
They
haue
the
skinne
of
the
Hyena
,
which
(
as
Plinie
writeth
)
will
drawe
the
haire
from
the
skinne
of
other
beastes
to
it
:
but
the
skinnes
of
vsurers
are
more
drawing
,
for
they
drawe
the
skinnes
of
the
poore
from
the
flesh
,
and
flesh
from
the
bones
,
euen
to
the
diuiding
of
the
ioynts
and
the
marrowe
of
the
poore
,
The
verie
publicanes
among
the
Iewes
were
not
more
infamous
and
detestable
,
then
these
kinde
of
men
haue
beene
a
long
time
,
and
are
also
at
this
day
throughout
the
worlde
:
yea
in
some
places
so
detested
,
that
Christian
buryall
hath
beene
denyed
them
.
As
for
example
:
One
Pisistratus
was
so
much
abhorred
for
his
oppression
by
vsurie
,
that
beeing
once
deade
,
his
bodie
was
waighed
agaynst
the
golde
which
hee
left
behinde
him
:
which
was
founde
to
bee
sixe
tymes
heauier
then
his
bodie
.
Which
when
the
men
of
Athens
sawe
,
they
gaue
his
corps
to
the
beasts
,
and
to
the
foules
of
the
aire
:
and
suffered
not
his
children
to
enioy
that
which
hee
left
,
but
deuided
it
among
the
poore
of
Athens
,
from
whom
they
were
perswaded
that
it
had
aforetime
beene
gotten
by
oppressing
vsurie
.
I
wish
therefore
all
biting
vsurers
to
be
admonished
in
time
to
forsake
their
wickednes
,
condemned
by
all
law
of
God
and
man
,
being
contrarie
to
all
Christian
charitie
,
assuring
them
of
this
,
that
as
the
golde
whch
was
gotten
at
Tolossa
,
was
the
destruction
of
them
that
got
it
,
so
their
gold
and
siluer
which
they
get
by
vsurie
,
will
turne
to
the
destruction
both
of
their
soules
and
bodies
.
And
as
the
Partrich
gathereth
the
yong
which
she
hath
not
hatcht
;
so
he
that
getteth
riches
and
not
by
right
(
saith
the
Prophet
)
shall
leaue
them
in
the
midst
of
his
dayes
.
Ye
cannot
serue
God
and
Mammon
.
The
consideration
of
these
things
moued
the
Apostle
Paul
to
write
vnto
Timothie
,
thus
:
Giue
commandement
to
the
rich
men
of
this
world
not
to
be
high
minded
,
nor
to
trust
in
the
vncertaintie
of
their
riches
.
The
reason
of
which
speach
is
also
expressed
in
another
place
,
when
the
wise
man
saith
,
Riches
shal
not
profit
a
man
in
the
day
of
vengeance
.
And
in
another
place
,
Some
man
is
rich
by
his
care
and
niggardship
,
and
then
saith
I
haue
gotten
rest
,
and
now
will
I
eat
continually
of
my
goods
:
yet
he
considereth
not
that
the
time
draweth
neere
that
he
must
leaue
all
these
things
to
other
men
,
and
die
himselfe
.
Couetous
rich
men
are
like
vnto
doues
,
who
still
build
their
nests
there
,
who
both
themselues
,
and
their
dammes
before
them
lost
their
birds
:
Euenso
couetous
men
,
lay
vp
all
their
treasure
here
in
this
worlde
,
where
their
forefathers
(
as
they
know
)
left
all
behind
them
.
But
in
the
day
of
death
and
of
iudgement
,
they
shall
crie
too
late
,
What
are
they
now
which
heaped
vp
togither
gold
and
siluer
,
and
which
made
no
end
of
their
scraping
togither
.
He
answereth
himselfe
:
They
are
now
rooted
out
,
and
gone
downe
into
hell
.
Therfore
we
see
how
dangerous
a
thing
it
is
for
wicked
men
to
haue
the
possession
of
riches
,
If
riches
increase
set
not
thy
heart
vpon
them
.
He
hath
dispersed
and
giuen
to
the
poore
.
Sola
misericordia
est
comes
defunctorum
,
Dead
men
carie
nothing
with
them
but
mer-cie
.
Whatsoeuer
thou
hast
bestowed
on
the
poore
,
make
a
sure
account
of
that
to
be
thine
:
but
whatsoeuer
thou
hast
bestowed
vpon
the
world
,
make
thy
reckoning
that
it
is
lost
,
and
that
thou
hast
put
it
into
a
bottomlesse
purse
.
Discreete
husbandmen
do
sow
their
graine
in
the
most
fertile
soile
:
In
like
maner
we
cannot
sow
our
worldly
substance
in
hope
to
haue
a
great
and
plentifull
gaine
,
better
then
in
bestowing
it
on
the
poore
.
O
that
we
would
affoord
God
so
much
credite
in
heauenly
things
,
as
we
do
to
our
earthly
seed
.
If
we
want
not
faith
,
we
wil.
Lay
not
vp
then
for
your selues
treasures
in
earth
,
which
are
subiect
to
many
casualties
and
perils
,
but
lay
vp
for
your selues
treasure
in
heauen
,
which
shall
endure
for
euer
and
euer
.
The
ninth
Leper
,
is
the
Murtherer
.
THE
Murtherer
is
pollured
with
that
leprosie
,
with
the
which
Dauid
cursed
Ioab
,
Let
the
bloud
fall
vpon
the
heade
of
Ioab
,
and
on
all
his
fathers
house
:
that
the
house
of
Ioab
be
neuer
without
some
that
haue
running
issues
or
leprie
,
&c.
This
Ioab
talking
deceitfullie
with
Abner
Captaine
of
the
host
of
Israel
,
stabbed
him
vnder
the
short
ribbes
,
and
killed
him
.
In
like
maner
he
had
slain
afore
Amasa
,
Captaine
of
the
armie
of
Iudah
.
For
the
which
cause
Dauid
before
his
death
,
gaue
charge
to
king
Salomon
his
sonne
saying
,
Thou
knowest
what
Ioab
the
sonne
of
Zeruiah
did
to
mee
,
and
what
he
did
to
the
two
captaines
of
Israel
whome
he
slue
and
shedde
bloud
of
battaile
in
peace
.
Doe
therefore
according
to
thy
wisedome
,
and
let
thou
not
his
hoare
heade
,
go
downe
to
the
graue
in
peace
.
The
which
commaundement
Salomon
obeyed
.
For
after
the
death
of
Dauid
his
father
,
Salomon
commaunded
that
Ioab
shoulde
bee
slaine
,
saying
:
His
bloud
bee
vpon
his
owne
heade
,
for
hee
smote
two
men
more
righteous
and
better
then
he
.
Whereby
it
may
plainely
appeare
that
God
will
take
vengeance
vpon
all
murtherers
,
who
through
their
priuate
grudge
and
hatred
,
shedde
any
mans
bloud
.
As
it
is
written
,
He
that
sheddeth
mans
bloud
,
by
man
shall
his
bloud
be
shed
.
What
hast
thou
done
?
the
voyce
of
thy
brothers
bloud
cryeth
to
mee
from
the
earth
,
which
hath
opened
her
mouth
,
and
hath
receyued
thy
brothers
bloud
from
thy
hand
.
A
vagabond
and
a
runnagate
shalt
thou
bee
vpon
the
earth
.
To
the
which
Caine
answereth
,
That
the
vengeance
of
God
will
follow
him
whethersoeuer
he
goeth
,
and
that
they
which
finde
him
,
will
kill
him
.
Abimelech
who
slue
his
owne
brethren
,
Ioab
:
Iesabell
was
denoured
of
Dogges
,
Shedde
not
bloud
.
For
hee
knewe
that
God
woulde
take
vengeance
on
the
same
:
and
therefore
afterwarde
hee
put
his
brethren
in
minde
of
his
wholesome
admonition
,
Warned
I
you
not
,
saying
,
Sinne
not
agaynst
the
childe
:
and
yee
would
not
heare
,
and
nowe
his
bloud
is
required
.
God
will
neuer
suffer
murther
and
cruell
bloudshed
of
innocents
to
escape
without
vengeance
,
though
for
a
time
he
deferre
it
.
As
may
also
appeare
by
the
extreame
famine
which
came
vppon
the
Iewes
in
the
time
of
king
Dauid
:
concerning
the
which
,
Dauid
asking
counsaile
of
the
Lorde
,
receyued
this
answere
,
It
is
for
Saul
,
and
for
his
bloudie
house
,
because
he
slue
the
Gibeonites
.
Manie
mo
examples
might
be
brought
of
the
Scriptures
,
and
out
of
chronicles
,
and
stories
,
to
proue
&
make
manifest
howe
the
vengeance
of
God
,
falleth
either
first
or
last
vpon
murderers
.
Thou
shalt
not
kill
.
The
which
is
the
second
commandement
of
the
second
table
,
and
yet
the
first
of
the
negatiue
sort
.
By
the
which
commandement
the
killing
of
brute
beasts
is
not
restrained
.
Whose
life
or
death
God
hath
referred
vnto
mans
will
,
as
appeareth
in
Genesis
:
but
the
killing
of
man
is
vtterly
forbidden
,
that
no
man
be
so
hardie
as
to
kill
himselfe
or
any
other
.
The
reason
is
,
because
man
,
both
as
touching
the
bodie
and
the
soule
is
the
most
excellent
creature
of
God
.
For
albeit
he
made
his
bodie
of
the
slime
of
the
earth
,
yet
made
he
his
soule
of
nothing
after
his
owne
image
,
Put
vp
thy
sword
into
thy
sheath
:
for
whosoeuer
striketh
with
the
sword
,
shall
perish
with
the
sword
.
Notwithstanding
they
which
in
a
iust
warre
,
are
souldiers
armed
by
their
prince
,
to
fight
for
the
liberties
of
their
countrey
against
any
forreigne
enemie
,
that
shal
come
to
inuade
the
land
,
are
not
murtherers
in
shedding
their
bloud
,
and
in
killing
such
enemies
,
Iehosaphat
,
Iahaziel
the
Leuit
being
inspired
with
the
holy
Ghost
,
came
to
Iehosaphat
,
after
hee
had
made
his
prayers
,
and
gaue
him
this
incouragement
,
saying
;
This
is
the
warre
of
God
,
&
not
of
men
.
One
of
you
shall
chase
a
thousand
:
and
ten
,
ten
thousand
.
Because
the
Lord
himselfe
(
as
the
Prophet
Dauid
speaketh
)
will
teach
your
hands
to
fight
,
Thou
shalt
not
suffer
a
malefactor
to
liue
.
The
Iudge
himselfe
should
sinne
against
God
,
Achab
,
Benhadad
the
king
of
Assyria
,
Achab
entring
into
league
with
him
,
let
Benhadad
go
.
Then
came
to
him
one
of
the
Prophets
in
the
worde
of
the
Lord
,
saying
,
Because
thou
hast
deliuered
the
man
worthie
of
death
out
of
thy
hand
,
thy
life
shall
go
for
his
,
and
thy
people
for
his
people
.
Which
came
accordingly
to
passe
.
For
within
a
while
after
he
fighting
with
the
Assyrians
was
slain
.
Hereby
it
doth
euidently
appeare
,
that
magistrates
doe
highly
displease
the
maiestie
of
God
,
which
punish
not
murtherers
and
such
like
malefactors
,
being
therevnto
by
God
called
&
ordained
.
For
what
is
the
cause
that
many
cruel
and
horrible
murthers
are
committed
,
but
the
impunitie
of
such
wickednesses
.
For
murderers
many
times
find
friends
,
which
for
money
wil
procure
a
pardon
.
But
when
through
such
facilitie
of
remission
&
pardon
,
a
second
murther
by
the
same
malefactors
is
committed
,
what
else
are
such
friends
to
bee
accounted
,
but
buiers
and
sellers
of
bloud
?
Wheras
God
to
the
contrarie
hath
said
,
Ye
shal
take
no
recompence
for
the
life
of
the
murtherer
,
which
is
worthy
to
die
,
but
he
shal
die
the
death
.
Therefore
those
magistrates
doe
highly
please
god
,
which
administer
iustice
against
such
bloody
men
according
to
the
law
of
God
&
man
.
Thus
much
concerning
the
letter
of
the
commaundement
.
Thou
shalt
not
kill
.
By
giuing
the
which
precept
,
the
Lorde
is
not
onely
carefull
to
haue
obedience
from
our
hands
,
but
also
from
our
hearts
and
tongues
:
so
that
both
thoughts
and
words
,
as
well
as
actions
,
must
come
vnder
subiection
vnto
him
,
that
neither
of
them
be
infected
with
malice
,
which
the
Lord
so
hateth
and
abhorreth
.
For
we
must
interpret
the
law
according
to
the
nature
of
the
law-giuer
.
Man
by
reason
that
he
onely
seeth
the
deed
,
and
cannot
discerne
of
the
heart
,
maketh
lawes
for
the
outward
doings
,
and
punisheth
them
alone
without
proceeding
further
.
But
the
Lord
,
who
searcheth
the
very
heart
and
reignes
,
maketh
lawes
for
it
,
and
punisheth
euen
the
consent
of
heart
going
against
his
law
.
For
inasmuch
as
the
Lord
hateth
the
euill
it selfe
,
he
cannot
but
abhorre
it
,
wheresoeuer
he
shall
find
it
,
whether
in
hand
,
heart
,
or
tongue
.
Of
the
sinne
of
adulterie
,
Christ
saith
,
Who
soeuer
beholdeth
a
woman
and
lusteth
after
her
,
hath
alreadie
committed
adulterie
in
his
heart
.
And
Saint
Iohn
sayeth
also
,
Whosoeuer
hateth
his
brother
,
is
a
man-slecr
.
For
as
Saint
Hierom
sayeth
,
Quiodit
fratrem
suum
,
&
qui
occidit
,
pari
poena
digni
sunt
.
Hee
which
killeth
,
and
hee
which
hateth
his
brother
,
deserueth
one
and
the
selfe
same
punishment
.
Whereby
wee
see
,
that
not
onely
grosse
euils
,
come
into
reckoning
before
the
Lorde
,
but
euen
hatred
setled
in
the
heart
,
although
the
hande
hath
neuer
beene
stretched
foorth
to
execute
the
same
.
Neither
commeth
it
before
him
,
as
some
trifling
thing
,
which
dooth
not
greatlie
displease
him
,
but
appeareth
monstrous
,
hauing
no
other
shape
vppon
it
,
nor
lesse
account
made
of
it
,
then
of
murther
.
Thus
must
we
thinke
of
hatred
consented
vnto
in
the
heart
,
that
it
hath
a
blouddie
face
in
the
sight
of
the
Lorde
,
and
therefore
is
to
be
abhorred
and
loathed
as
the
crueltie
of
murther
Saint
Augustine
sayth
,
that
the
Iewes
no
lesse
killed
Christ
,
then
the
Romans
did
,
although
the
Iewes
layde
no
violent
hands
vpon
him
.
Whereunto
also
accordeth
Saint
Hierom
,
writing
vpon
Isai
.
Thou
(
sayth
he
)
hast
not
killed
with
the
sword
,
but
thou
hast
killed
with
the
will
.
And
God
in
his
law
pronounceth
a
curse
agaynst
this
secred
murther
,
saying
:
Cursed
is
he
that
smiteth
his
neighbour
secretly
.
Therefore
sayth
the
Lorde
,
Thou
shalt
not
hate
thy
brother
in
thy
heart
.
Hatred
ouerruleth
the
minde
of
him
whome
it
possesseth
,
suffering
him
not
to
eate
or
drinke
in
rest
,
or
to
doe
any
good
thing
,
and
is
alway
tempting
him
to
slay
the
partie
whome
it
hateth
,
and
alway
enuieth
at
his
prosperitie
.
It
maketh
a
mans
soule
to
growe
sauage
,
breedeth
wrath
and
warre
in
his
thoughts
,
setteth
his
bloud
on
fire
,
driueth
him
out
of
his
wittes
,
and
suffereth
not
reason
to
beare
anie
sway
.
It
disfigureth
the
face
,
making
men
to
looke
gastlie
.
Yea
whatsoeuer
an
other
man
dooth
,
that
dooth
the
hatefull
mislike
and
abhorre
.
If
a
man
keepe
the
lawe
of
the
Lorde
,
he
prayseth
it
not
:
if
one
feare
the
Lord
and
deale
righteouslie
,
him
he
loueth
not
,
but
disprayseth
the
truth
,
enuieth
him
that
ordereth
his
wayes
aright
,
imbraceth
backebiting
,
and
loueth
scornefulnesse
.
And
because
hatred
hath
blinded
his
minde
,
he
dooth
to
his
neighbour
all
the
mischiefe
he
can
deuise
.
If
a
brother
offende
,
by
and
by
he
blazeth
him
abrode
,
and
is
hastie
to
haue
him
condemned
and
punished
for
his
offence
.
For
as
loue
couereth
the
multitude
of
sinnes
;
so
hatred
openeth
and
discouereth
the
most
secrete
things
.
For
the
spirite
of
hatred
through
cankred
malice
and
frowardnesse
of
heart
,
dooth
worke
ioyntly
with
Sathan
in
all
things
,
euen
to
the
death
and
destruction
of
men
.
Hatred
is
a
false
reporter
,
speaking
continuallie
agaynst
the
truth
,
making
a
great
adoe
of
small
matters
,
ouershadowing
the
light
with
darknesse
calling
sweete
sower
,
maintaining
warre
,
wrong
,
and
abundance
of
all
mischiefe
,
and
finally
filling
the
heart
with
diuelish
poyson
.
This
is
the
cause
why
the
Lord
forbidding
hatefull
and
malicious
thoughts
in
his
lawe
,
would
giue
it
no
other
name
then
murther
,
teaching
vs
that
howsoeuer
wee
doe
nourish
such
thoughts
,
and
make
small
account
of
them
;
yet
his
iudgement
is
plaine
,
that
they
bee
no
better
then
murther
,
the
heart
is
setled
in
them
.
The
hatred
of
our
brethren
is
so
grieuous
in
his
sight
that
it
staineth
and
defileth
whatsoeuer
it
toucheth
,
be
it
worde
or
thought
,
and
maketh
it
so
heauy
that
the
Lord
can
no
longer
beare
it
.
And
therefore
Christ
saith
:
Whosoeuer
shall
say
foole
to
his
brother
,
shal
be
worthy
to
be
punished
in
hel
:
so
much
doth
he
detest
words
also
proceeding
from
hatred
.
And
because
words
bewray
that
which
lurketh
in
the
heart
,
and
do
bring
that
to
light
that
otherwise
would
not
so
easily
be
espied
,
we
must
keepe
some
good
watch
ouer
them
,
that
from
thence
we
may
be
led
to
the
priuy
chamber
of
the
hart
,
to
see
how
all
things
go
there
.
For
of
the
abundance
of
the
hart
the
mouth
speaketh
.
So
that
there
is
no
outward
thing
that
can
bring
vs
sooner
to
the
sight
and
speach
of
the
hart
,
then
can
the
tongue
it selfe
:
which
,
if
it
be
infected
with
hatred
or
disdaine
,
sure
it
is
,
that
all
things
are
not
wel
at
home
in
the
heart
.
And
therefore
euery
man
must
obserue
the
inclination
of
the
heart
by
the
vsage
of
the
tongue
,
that
when
it
commeth
abrode
casting
forth
hatred
,
wrath
and
debate
,
we
may
with
speed
returne
to
the
fountain
,
that
is
the
hart
,
to
purge
and
to
clense
the
same
:
because
we
are
sure
that
the
tongue
receiueth
all
poyson
.
If
we
shall
preuaile
much
in
suppressing
hatred
,
both
in
our
heart
,
tongue
and
hand
,
yet
is
not
that
all
which
is
here
commanded
.
For
the
Lord
in
forbidding
murther
,
ment
not
to
stay
there
,
but
in
remouing
hatred
,
his
purpose
was
to
make
way
&
passage
for
mercifull
dealing
,
towards
the
life
of
others
,
dooing
the
works
of
mercy
&
loue
,
and
wishing
wel
euen
to
those
that
are
our
mortall
enemies
.
Reioice
not
thou
at
the
fal
of
thine
enemie
,
and
let
not
thy
heart
be
glad
when
he
stumbleth
,
least
the
Lord
see
it
,
and
it
displease
him
.
We
are
all
bound
to
this
common
rule
,
Blesse
and
curse
not
.
Pray
for
them
which
persecute
you
.
For
,
so
far
forth
as
our
enemie
is
a
man
,
humanitie
it selfe
requireth
,
that
we
bewaile
his
calamitie
.
And
if
this
seeme
a
hard
matter
for
vs
to
do
,
let
vs
call
to
minde
,
that
we
are
the
children
of
him
who
maketh
his
sunne
to
shine
vpon
the
good
:
and
vpon
the
euill
:
and
that
we
are
his
disciples
,
who
answered
his
apostles
,
when
they
required
fire
from
heauen
to
burne
the
Samaritans
:
Ye
know
not
of
whose
spirit
ye
be
:
namely
his
,
who
came
not
to
destroy
but
to
saue
:
his
,
who
healed
them
that
railed
vppon
him
:
his
,
who
restored
vnto
Marcus
his
eare
,
notwithstanding
that
hee
was
one
of
that
wicked
number
which
came
to
take
him
:
his
,
which
both
saluted
the
traitour
Iudas
as
a
friend
,
and
receiued
him
with
a
kisse
:
Finally
his
,
which
forgaue
the
wicked
theefe
,
and
promised
him
eternall
felicitie
:
which
prayed
for
them
that
crucified
him
,
and
which
of
his
owne
accord
died
for
his
enemies
.
It
shall
nothing
profite
thee
to
recompence
iniuries
with
iniuries
,
and
taunts
with
taunts
.
Thou
oughtest
rather
to
commit
the
matter
vnto
God
who
will
be
a
iust
iudge
,
and
by
no
means
can
be
led
away
from
iustice
.
Furthermore
,
thou
must
know
that
it
is
not
lawful
for
thee
to
speake
euil
of
any
man
,
nor
yet
to
curse
any
man
.
For
if
we
may
not
do
so
to
our
enemie
,
much
lesse
ought
we
to
do
it
to
others
.
Chrisostome
the
more
readily
to
perswade
vs
to
patience
,
rehearseth
the
commodidies
which
the
reproches
,
&
persecutions
of
aduersaries
,
do
commonly
bring
to
the
godly
.
First
(
saith
hee
)
they
are
a
principall
helpe
for
vs
to
the
obtaining
of
the
kingdome
of
heauen
:
for
Christ
saith
:
Blessed
are
they
which
suffer
persecution
for
righteousnes
sake
,
for
theirs
is
the
kingdome
of
heauen
.
And
he
addeth
,
Blessed
are
ye
when
men
reuile
you
,
and
persecute
you
,
speaking
all
maner
of
euill
and
lying
against
you
for
my
sake
.
Be
glad
and
reioyce
,
for
your
reward
is
great
in
heauen
.
Beside
this
,
they
are
an
occasion
or
matter
of
most
excellent
vertues
.
For
as
Paul
teacheth
Tribulation
worketh
patience
:
patience
,
experience
;
and
experience
,
The
tenth
Leper
,
is
the
Murmurer
.
THe
last
leper
is
the
Murmurer
,
such
a
one
as
was
Simon
the
Leper
,
Ne
sutor
vltra
crepidam
.
Let
no
man
medle
with
that
which
is
beyond
his
skill
.
We
are
vtterly
ignorant
of
the
regiment
and
disposing
of
the
course
of
the
worlde
which
God
hath
appointed
.
We
are
ignorant
of
that
good
which
concerneth
our selues
.
But
the
Lord
well
vnderstandeth
what
is
most
meet
for
vs
,
&
for
his
common
wealth
.
Let
no
man
therfore
presume
to
vnderstand
,
Dauid
,
I
haue
not
delt
with
matters
that
are
to
high
for
me
.
Let
ignorant
man
stay
and
content
him selfe
with
this
,
that
whatsoeuer
is
done
by
God
,
is
done
most
excellently
&
iustly
,
though
mortall
men
see
not
alwaies
the
reason
of
al
things
that
are
don
.
It
becommeth
vs
to
obey
gods
will
,
without
curious
searching
&
murmuring
:
knowing
that
he
is
a
bad
souldier
which
followeth
his
captain
grudgingly
.
But
wicked
men
take
vnto
themselues
through
impaciencie
diuers
occasions
to
murmur
against
God
.
Some
do
murmur
if
they
haue
not
such
temperat
seasons
as
they
wish
for
:
or
if
they
want
any
thing
of
those
means
which
god
hath
appointed
for
the
sustentation
of
mans
life
.
Of
whom
the
prophet
speaketh
thus
,
The
wicked
,
if
they
want
meat
,
will
grudge
.
How
long
will
it
be
before
they
beleeueme
,
for
all
the
signes
that
I
haue
done
?
The
which
were
so
many
,
so
great
,
and
so
wonderfull
,
that
if
they
had
not
beene
too
much
troubled
and
distracted
with
a
heathenish
care
,
they
would
neuer
haue
saide
so
many
times
as
they
did
in
the
wildernes
,
What
shal
weeat
,
or
what
shal
we
drinke
,
We
will
burne
Incense
to
the
Queene
of
heauen
,
as
our
fathers
,
Kings
and
princes
were
wont
to
do
.
For
then
had
we
plentie
of
vittailes
,
and
were
well
:
but
since
we
left
of
so
to
do
,
we
haue
had
scarcitie
of
all
things
,
and
haue
beene
consumed
with
the
sworde
and
with
pestilence
.
These
for
their
wicked
murmuring
are
termed
by
the
holie
Ghost
,
Be
pacient
brethren
vntill
the
comming
of
the
Lord
:
behold
the
husbandman
waiteth
for
the
precious
fruit
of
the
earth
,
and
hath
long
patience
for
it
vntill
he
receiue
the
former
and
the
latter
raine
.
Be
ye
also
patient
therefore
,
and
fettle
your
hearts
,
for
the
comming
of
the
Lord
drawoth
neere
.
Take
,
my
brethren
,
the
prophets
for
an
example
of
suffering
aduerfitie
,
and
of
long
patience
,
which
haue
spoken
in
the
name
of
the
Lord
.
Behold
we
count
them
blessed
which
endure
.
Ye
haue
heard
of
the
pacience
of
Iob
,
and
haue
knowne
what
ende
the
Lord
wade
.
For
the
Lord
is
very
pitifull
and
mercifull
.
And
pacient
Iob
himselfe
teacheth
vs
the
very
same
,
saying
.
Blessed
is
the
man
whom
God
correcteth
:
therefore
refuse
not
thou
the
chastizement
of
the
almightie
.
For
he
maketh
the
wound
,
and
bindeth
it
vp
:
he
smiteth
,
and
his
hands
make
whole
.
He
shall
deliuer
thee
in
sixe
troubles
,
and
in
the
seuenth
the
euill
shall
not
touch
thee
.
As
some
murmur
agaynst
God
onely
,
so
other
some
murmur
both
against
god
and
man
also
.
Such
are
they
who
murmur
against
magistrates
.
And
these
are
of
diuerse
sorts
:
as
the
Anabaptists
,
and
Libertines
,
who
perswade
themselues
and
others
,
that
it
is
a
disgrace
for
a
Christian
man
to
suffer
a
magistrate
to
rule
and
reigne
ouer
him
.
The
Papists
in
like
sort
,
who
although
they
acknowledge
the
power
of
magistrates
and
the
obedience
due
vnto
them
,
yet
as
concerning
themselues
they
murmur
at
all
ciuill
power
,
exempting
themselues
from
the
same
,
and
chalenge
large
immunities
and
priuiledges
.
But
the
blessed
Apostles
Peter
and
Paul
exempt
no
persons
or
degrees
of
men
from
the
obedience
due
to
kings
and
princes
,
as
plainly
appeareth
by
their
doctrine
,
namely
,
wher
it
is
said
:
Let
euerie
soule
be
subiect
to
the
authoritie
of
the
bier
powers
,
for
there
is
no
power
but
of
God
,
and
the
powers
that
bee
are
ordained
of
God
:
whosoeuer
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
,
and
they
that
resist
shall
receyue
to
themselues
damnation
.
For
Princes
are
not
to
bee
feared
for
good
woorkes
,
but
for
euill
.
Wilt
thou
then
bee
without
feare
of
the
power
?
Doe
well
:
so
shalt
thou
haue
prayse
of
the
same
.
For
he
is
the
minister
of
God
for
thy
wealth
.
But
if
thou
doe
euill
feare
:
for
hee
beareth
not
the
sworde
for
nought
,
for
hee
is
the
minister
of
God
to
take
vengeance
vpon
him
that
dooth
euill
.
Wherefore
yee
must
bee
subiect
,
not
because
of
wrath
onelie
,
but
also
for
conscience
sake
.
For
,
for
this
cause
also
pay
you
tribute
:
for
they
are
Gods
ministers
serning
for
the
same
purpose
.
And
the
Apostle
Peter
(
whose
successour
the
Pope
falsely
vaunteth
himselfe
to
bee
)
teacheth
the
verie
same
doctrine
of
obedience
,
saying
:
Submit
your selfe
to
all
manner
ordinance
of
man
for
the
Lordes
sake
:
whether
it
bee
vnto
the
King
,
as
vnto
the
chiefe
heade
,
eyther
vnto
Rulers
,
as
vnto
them
that
are
sent
of
him
,
for
the
punishment
of
euill
dooers
,
but
for
the
cherishing
of
them
that
doe
well
.
For
so
is
the
will
of
God
,
that
with
well
dooing
,
yee
may
stoppe
the
mouthes
of
ignorant
and
foolish
men
:
as
free
,
and
not
hauing
the
libertie
for
a
cloake
of
maliciousnesse
,
but
euen
as
the
seruants
of
God
.
Honour
all
men
,
loue
brotherlie
felowship
,
feare
God
,
honour
the
King
.
By
these
places
of
holie
Scriptures
,
it
is
most
manifest
,
that
Kings
,
Queenes
and
other
princes
,
are
ordained
of
God
,
are
to
bee
obeyed
and
honoured
of
all
persons
without
exception
of
anie
:
being
(
as
Peter
termeth
them
)
chiefe
heades
,
that
is
subiect
to
no
earthlie
potentate
within
their
dominions
:
and
therefore
Paul
in
most
generall
tearmes
requireth
euerie
soule
to
be
subiect
,
of
what
sexe
,
calling
,
or
degree
soeuer
he
be
,
to
the
king
,
which
in
earth
next
vnder
God
is
the
chiefe
heade
.
Thereby
teaching
vs
,
that
as
all
manner
of
persons
ought
to
bee
subiect
,
so
such
subiects
as
are
murmurers
,
disobedient
,
or
rebellious
agaynst
their
souereigne
,
doe
disobey
God
,
and
bring
vppon
themselues
damnation
:
also
that
the
gouernment
of
Princes
is
a
great
blessing
of
God
giuen
for
the
common
wealth
,
especially
of
the
good
and
godlie
:
for
the
comfort
and
cherishing
of
whom
,
God
giueth
and
setteth
vp
princes
:
and
on
the
contrarie
part
,
to
the
feare
,
and
for
the
punishment
of
the
euill
and
wicked
.
Yea
although
they
should
bee
wicked
and
tyrannous
,
whom
God
hath
placed
ouer
vs
in
authoritie
,
yet
are
they
to
bee
obeyed
without
all
murmuring
.
For
the
which
cause
God
commaunded
the
Iewes
by
the
mouth
of
the
Prophet
,
Salomon
,
My
sonne
feare
the
lord
,
and
the
king
,
and
meddle
not
with
them
that
are
seditious
.
Numbers
.
How
long
(
sayth
the
Lorde
)
shall
I
suffer
this
wicked
multitude
to
murmur
agaynst
me
?
For
as
Saint
Gregorie
sayth
,
Qui
contra
supra
positam
sibi
potestatem
murmurat
liquet
quod
illum
redarguit
,
qui
eandem
homins
potestatem
dedid
:
Who
so
murmureth
against
the
power
which
is
set
ouer
him
,
it
is
plaine
that
he
reproueth
God
,
who
hath
giuen
that
power
vnto
man
.
Seeing
therefore
such
murmuring
is
against
God
,
let
them
be
well
assured
,
that
although
it
be
in
neuer
so
secret
a
maner
,
yet
he
heareth
it
:
for
the
eare
of
icalousie
heareth
all
things
,
Salomon
,
Curse
not
the
king
,
no
not
in
thy
thought
,
for
the
foule
of
the
heauen
shall
carie
thy
voyce
,
and
that
which
hath
wings
shall
declare
the
matter
.
These
murmurers
,
to
preuaile
the
more
easily
in
their
diuolish
purpose
,
and
to
draw
multitudes
vnto
them
,
haue
euer
pretended
the
common
good
of
al
men
:
bearing
the
people
in
hand
,
that
they
seeke
only
a
reformation
of
disorders
,
and
a
redresse
of
common
wealth
matters
,
as
may
appeare
vnto
you
by
the
examples
of
Iacke
Straw
,
Wat
Tiler
,
Iacke
Shepheard
,
Tom
Miller
,
Hob
Cartar
Iack
Truman
,
Iack
Cade
,
Robin
of
Ridsdale
,
William
with
the
long
beard
,
Iack
Blewbeard
,
captain
Ket
,
Iack
Sharp
of
Wigmores
land
,
with
the
whole
rabble
of
such
rakehel
rebels
,
of
whom
mencion
is
made
in
our
English
Chronicles
,
with
the
examples
also
of
some
dukes
,
Marqueses
,
Earles
&
lords
,
whose
treasons
and
rebellions
,
with
their
shamefull
fall
and
ende
,
is
there
recorded
,
to
the
infamie
and
reproch
of
their
names
for
euer
.
I
say
,
what
pretence
and
colour
soeuer
such
haue
made
shew
for
reformation
of
Church-matters
or
common
wealths
,
their
rebellions
haue
beene
the
greatestruine
and
destruction
of
all
common-wealths
that
might
be
possible
.
For
what
other
thing
can
bee
looked
for
to
come
from
such
mutinous
reformers
,
their
state
,
persons
and
conditions
considered
:
who
hath
euermore
beene
found
to
be
men
of
most
wicked
disposition
and
qualitie
:
that
is
to
say
,
men
inconsiderate
and
rash
in
al
their
actions
,
the
greatest
vnthrifts
which
haue
lewdly
wasted
their
owne
goods
and
lands
,
those
that
are
farre
plunged
in
debt
,
and
such
as
for
robberies
,
thefts
and
murthers
,
dare
not
in
any
wel
gouerned
common
welth
shew
their
faces
,
such
as
are
of
most
lewd
and
wicked
behauiour
&
life
,
and
all
such
as
cannot
,
or
will
not
liue
in
peace
,
are
alwayes
most
readie
to
murmur
,
to
be
factious
,
to
control
the
state
,
to
moue
sedition
,
to
pull
downe
and
set
vp
,
and
to
runne
into
open
rebellion
,
or
at
least
to
conspire
with
such
.
And
are
not
these
to
be
esteemed
meete
men
(
thinke
you
)
to
reforme
disorders
,
&
to
bring
with
them
a
common-wealth
to
other
,
who
hath
so
spoyled
and
consumed
their
owne
wealth
and
substance
?
Verie
like
men
to
amend
other
mens
actions
who
haue
so
vile
vices
,
and
abhominable
conditions
themselues
?
Yet
to
creepe
into
the
hearts
of
the
most
simple
and
ignorant
(
which
euer
desire
libertie
)
they
speake
against
the
paiment
of
tributes
,
subsidies
,
and
such
like
taxes
,
which
appertaine
to
kings
and
princes
,
beating
into
their
heades
that
it
is
oppression
,
and
so
drawe
them
to
murmur
and
grudge
against
that
which
is
godly
and
lawfull
.
For
tributes
taxes
,
subsidies
,
and
such
like
customes
,
are
to
be
payed
for
diuerse
causes
:
especially
to
maintaine
and
vpholde
that
roial
state
which
God
hath
giuen
vnto
kings
and
Queenes
:
secondly
,
that
they
may
bee
the
better
able
to
defende
and
maintain
vs
and
the
whole
common
wealth
in
godly
peace
and
securitie
:
to
preserue
vs
from
all
forraine
inuasions
,
and
from
open
rapine
&
violence
,
which
otherwise
would
be
so
outragious
,
that
our
goods
,
our
wiues
,
our
daughters
,
&
our
liues
,
would
be
made
common
,
&
commaunded
by
others
.
Lastly
,
we
pay
tributs
,
therby
to
acknowledge
our
subiection
to
our
souereigne
,
who
for
her
good
and
royall
preseruation
,
hath
power
to
command
vs
,
our
goods
,
our
lands
,
our
liues
,
and
whatsoeuer
we
haue
.
For
these
causes
Vlpian
calleth
tributes
and
customes
the
sinews
of
the
common-wealth
,
as
without
which
it
cannot
either
consist
,
or
be
gouerned
.
Christ
himself
when
he
liued
here
on
earth
,
confirmed
this
,
both
by
his
owne
example
in
paying
tribute
to
the
Emperour
,
and
also
in
teaching
the
same
to
be
done
,
saying
to
the
Herodians
,
Giue
vnto
Caesar
the
things
which
belong
vnto
Caesar
.
Therefore
such
Murmurers
as
grudge
at
these
royall
customes
,
payed
and
allowed
in
all
common-wealths
,
euen
from
the
first
beginning
,
do
murmur
against
God
himselfe
,
against
his
sonne
Christ
,
and
against
the
doctrine
of
his
blessed
Apostles
,
and
are
like
in
the
ende
,
not
onely
to
haue
that
same
successe
that
Iudas
and
Theudas
had
,
who
when
they
vaunted
,
that
they
woulde
set
themselues
agaynst
the
tyrannie
of
the
Romanes
,
to
whome
the
Iewes
payed
tribute
,
and
had
liued
a
while
by
spoyle
and
rapine
,
Thou
hast
broken
the
yokes
of
woodde
,
but
in
steade
thereof
thou
shalt
haue
yokes
of
iron
:
)
but
also
vndergoe
this
heauie
cursse
,
Hee
cast
vppon
them
the
fiercenesse
of
his
anger
,
indignation
,
and
wrath
,
and
vexation
,
by
the
sending
out
of
euill
Angels
.
There
are
yet
another
sort
of
murmurers
,
which
grudge
at
the
prosperitie
,
wealth
,
and
honour
of
their
brethren
,
the
which
is
occasioned
by
enuie
.
These
enuious
murmurers
may
fitlie
bee
resembled
to
the
swelling
Toade
,
who
(
as
some
report
)
can
not
abide
the
smell
of
the
flourishing
Vine
.
And
wee
finde
this
true
by
dayly
experience
,
that
those
men
which
by
vertue
and
good
desert
are
aduaunced
to
honour
in
the
common
wealth
,
haue
many
enemies
,
and
are
so
enuyed
of
some
,
that
howe
honourablie
soeuer
they
haue
borne
themselues
,
yet
by
euill
and
malicious
tongues
are
misreported
,
and
barked
at
by
the
woorst
Dogges
.
And
some
which
by
true
fortitude
are
forwarde
for
the
good
of
their
Countrey
to
deserue
honour
,
are
by
one
enuious
person
or
other
that
cannot
abide
to
heare
little
Dauids
tenne
thousand
remembred
,
Do
all
things
without
murmurings
and
reasonings
,
that
ye
may
be
blamelesse
and
pure
,
and
the
sonnes
of
God
without
rebuke
in
the
middest
of
a
naughtie
and
croked
nation
.
This
if
we
doe
,
we
shall
not
onelie
escape
the
contagious
infection
of
a
most
dangerous
leprosie
,
but
also
a
fearefull
separation
due
to
all
lepers
;
as
to
bee
cast
out
of
our
land
,
as
it
is
befallen
the
leprous
Iewes
at
this
day
:
and
which
is
worse
,
to
bee
cast
out
of
the
fauour
of
almightie
God
.
These
intollerable
plagues
,
I
say
,
we
shall
not
onely
escape
,
by
forsaking
our
finne
and
wickednesse
,
and
in
offering
vp
to
the
Lord
cleane
handes
,
and
pure
hearts
:
but
also
thereby
procure
vnto
our selues
,
and
to
our
posteritie
,
the
loue
,
mercie
,
and
benediction
of
Almightie
God
for
euer
:
the
which
he
euermore
grant
vs
for
Iesus
Christ
his
sake
,
to
whome
with
the
holie
Ghost
,
be
all
honour
and
glorie
for
euer
,
Amen
.
FINIS
.