rible
confusions
and
wofull
Discontentations
.
The
miseries
of
this
last
age
of
the
world
,
vnder
the
raigne
of
Antichrist
.
2.
And
as
all
men
of
all
ages
before
vs
haue
seene
,
and
might
the
same
confesse
:
so
we
also
that
liue
in
these
desperate
and
daungerous
dayes
,
do
now
see
,
and
may
also
the
same
confesse
,
that
not
onely
Heuah
by
her
fall
hath
her
conceptions
multiplied
,
and
her
sorrows
encreased
:
but
also
the
sonnes
of
Adam
haue
conceiued
opinions
,
trauailed
with
mischiefes
,
and
brought
foorth
iniquities
,
whereof
(
as
such
which
haue
ploughed
wickednes
)
they
haue
reaped
wretchednes
,
drawing
not
only
from
Adam
,
by
discent
naturally
,
but
also
from
the
Angell
apostate
,
by
immitation
wickedly
,
the
cankered
humour
of
Discontentation
,
to
the
prouocation
of
the
God
of
heauen
,
to
the
disquiet
of
the
Church
,
and
to
the
shame
of
their
owne
faces
.
Whereupon
,
the
godly
are
moued
to
ruminate
Salomons
conclusion
,
Eccle.
1.2
.
&
12.8
.
Vanitie
of
vanities
:
yea
,
and
enforced
they
are
to
confesse
,
that
against
the
inhabitours
of
the
Earth
,
and
of
the
Sea
,
there
is
a
roll
of
a
Booke
written
without
and
within
,
Eze.
2.10
.
Apo.
12.12
.
full
of
Lamentations
,
Mourning
,
and
Woe
:
for
that
the
Authour
of
all
Discontentation
,
the
Diuell
,
is
come
downe
vnto
them
,
and
hath
great
wrath
,
(
yea
more
then
euer
hee
had
)
for
that
his
time
is
but
short
.
3.
For
although
this
discontented
diuel
,
euer
enuying
the
state
of
the
Saints
,
hath
ben
long
time
(
euen
from
the
fall
of
Adam
,
vnto
this
day
)
busied
,
tripping
on
the
heele
of
the
promised
Seede
:
yet
is
he
nothing
wearie
,
he
giueth
not
ouer
:
but
he
continueth
as
nimble
,
as
subtile
,
as
strong
,
as
diligent
,
and
as
terrible
,
as
hee
was
in
the
beginning
of
the
world
:
and
this
waning
age
too
well
prooueth
the
deepenesse
and
extremities
of
his
moste
pestilent
practises
:
wherewith
(
poasting
from
coast
to
coast
,
Iob.
1.7
.
and
compassing
the
earth
rounde
about
)
hee
strugleth
with
tooth
and
nayle
most
eagerly
,
and
that
often
vnder
the
faire
face
of
a
bright
Angell
,
to
seduce
,
drawe
away
,
and
keepe
captiue
(
as
for
his
owne
)
the
Soules
,
which
Iesus
Christ
the
king
of
righteousnesse
by
his
conquest
hath
redeemed
.
Such
is
his
mightie
force
!
such
is
his
madde
furie
!
such
is
his
eager
bent
!
and
to
this
purpose
,
he
vseth
such
bottomlesse
deuises
,
as
thereby
(
if
possible
it
were
)
hee
woulde
deceiue
the
holie
chosen
people
of
God
.
So
it
pleaseth
the
Lorde
of
heauen
to
permit
and
suffer
(
for
a
time
)
this
instrument
of
his
wrath
to
rage
in
the
worlde
:
Why
God
suffreth
the
Diuell
to
rage
in
the
world
.
partly
for
the
exercise
of
the
Church
in
this
her
pilgrimage
through
the
huge
wildernesse
of
this
worlde
:
that
the
godly
being
tryed
,
may
runne
vnto
his
mercie
for
comforte
,
2.
Tim.
3.
Apo.
2.10.11.17.27
.
Augustine
.
and
by
the
same
resist
the
enemie
,
and
resisting
,
may
get
the
victorie
,
and
hauing
the
victorie
,
they
may
bee
crowned
:
for
were
there
not
an
enemy
,
there
could
bee
no
battaile
:
Were
there
not
a
battaile
,
there
shoulde
bee
no
victorie
:
and
were
there
not
a
victorie
,
there
would
bee
no
Crowne
:
Eccle.
1.13
.
&
2.26
.
Rom.
1.21
.
partly
,
hath
the
Lorde
thus
suffered
this
Enemie
to
raigne
ouer
the
children
of
disobedience
,
and
to
rage
in
the
worlde
for
the
punishment
of
transgressions
and
sinnes
,
for
a
scourge
to
beate
and
to
humble
the
children
of
men
,
chiefely
them
which
knowing
God
,
doo
neither
glorifie
God
,
as
God
;
nor
bee
thankfull
in
their
hearts
for
the
benefite
of
his
Sonne
;
but
waxing
full
of
Vanitie
in
their
carnall
imaginations
,
doo
walke
their
owne
wayes
in
the
lewdnesse
of
their
mindes
.
But
aboue
all
,
that
the
highest
God
might
be
glorified
,
as
well
in
the
horrible
confusion
&
destruction
of
his
proud
enemies
;
as
in
the
wonderfull
deliuery
and
saluation
of
his
elected
Saints
.
4.
To
let
passe
the
recitall
of
a
thousand
subtile
seductions
and
mightie
encounters
of
that
grand
enemy
,
which
heere
to
tell
would
be
tedious
and
irkesome
:
what
is
hee
in
all
the
world
,
that
hath
not
in
one
time
or
other
of
his
life
,
either
felt
or
perceiued
his
practises
,
his
deuises
,
his
bent
against
Christ
,
and
his
rage
in
the
world
?
Beyond
all
other
,
his
wayes
and
means
to
assault
&
annoy
the
Church
of
Christ
,
his
Satanical
shifts
and
diuellish
conueyances
,
practised
by
those
his
two
mischieuous
miscreants
,
[
](A18015-e12760-b)a
a
Couered
.
Gog
and
[
](A18015-e12780-b)b
b
Discouered
.
The
two
mighty
enemies
of
Christ
and
his
Church
in
the
world
Reu.
12.1
.
Magog
:
that
is
to
say
,
the
Pope
,
and
the
Turke
,
are
plainly
discouered
.
These
two
,
though
they
be
enemies
the
one
to
the
other
of
them
,
haue
yet
consented
,
the
former
couertly
,
the
latter
openly
,
to
persecute
and
pursue
with
all
bloudie
crueltie
,
the
mysticall
Woman
and
her
sonne
,
now
little
lesse
then
a
thousand
years
,
according
as
the
Prophets
,
the
Apostles
,
and
Christ
himselfe
haue
most
truly
foretold
of
them
to
come
in
this
latter
age
&
wane
of
the
world
.
Lo
!
such
two
outcast
hands
hath
that
direfull
diuel
,
to
contend
and
striue
for
him
in
his
deadly
quarrell
!
These
,
and
such
like
Antichristian
persons
(
saith
Chrysostome
)
are
the
very
weapons
of
the
damned
diuel
:
for
as
a
man
cannot
do
any
thing
against
his
enemy
without
weapons
or
instruments
,
so
neither
can
the
diuell
without
the
ministery
and
seruice
of
such
vngodly
&
wicked
persons
,
vexe
,
persecute
,
and
trouble
the
Saints
of
God
in
the
world
.
Lodolf
.
de
vita
Christi
,
Cap.
5.2
.
These
vngodly
and
wicked
miscreants
be
indeed
the
powers
of
the
diuell
,
without
whom
hee
cannot
sowe
his
wicked
seedes
in
the
world
:
for
in
the
Saints
hee
findeth
no
place
.
Neither
hath
this
subtile
Serpent
inuented
any
fitter
way
to
combine
Gog
and
Magog
in
league
,
and
to
reconcile
Herod
with
Pilate
,
then
by
the
persecuting
,
the
crucifying
,
the
blaspheming
,
the
tormenting
,
and
vexing
of
Iesus
Christ
in
his
members
.
Psal.
2.1
.
&
83.56
.
And
therefore
he
hath
vehemently
suggested
,
and
furiously
prouoked
the
Heathen
to
rage
,
the
People
to
imagine
vaine
things
,
the
kings
of
the
earth
to
stand
vp
,
and
the
Princes
to
assemble
togither
against
the
Lord
,
and
against
his
annointed
.
5.
But
,
to
the
great
terror
of
all
the
vngodly
,
that
thus
oppose
themselues
against
the
Lorde
and
his
Saintes
;
and
to
the
endlesse
comfort
of
all
his
holy
Elect
,
we
heare
what
he
saith
:
He
that
dwelleth
in
heauen
shall
laugh
them
to
scorne
:
the
Lord
shall
haue
them
in
derision
:
he
shall
speake
to
them
in
his
wrath
,
and
vexe
them
in
his
sore
displeasure
:
yet
haue
I
set
my
king
vppon
my
holy
hill
of
Sion
.
Thus
,
Gen.
11.1
.
though
Nimrod
that
mightie
hunter
before
the
Lord
,
with
his
folowers
,
do
incite
and
stirre
vp
one
another
in
this
sort
:
Let
vs
make
brick
,
Laterificemus
.
aedificemus
.
and
therewith
let
vs
build
vs
a
Citie
and
a
Towre
,
whose
toppe
may
reach
vnto
heauen
:
and
let
vs
make
vs
a
name
:
and
wil
not
be
restrained
from
that
,
which
they
haue
imagined
to
doo
:
yet
will
the
Lorde
God
himselfe
come
downe
to
visit
and
confound
them
,
with
this
meete
allusion
to
their
incitation
:
Descendamus
.
Confundamus
.
Let
vs
go
down
&
confound
their
language
:
and
hee
will
scatter
them
from
that
place
vpon
all
the
earth
.
Thus
hath
the
Lorde
God
derided
Sennacherib
,
Pharao
,
Herod
,
the
high
Priestes
,
the
Romane
Potentates
,
and
all
others
,
that
haue
exalted
themselues
&
raged
in
the
world
against
his
Church
.
The
whiles
,
as
the
ship
in
the
Sea
,
which
after
many
tempestuous
stormes
arriueth
into
the
hauen
of
peace
:
and
as
the
trauailing
woman
,
after
many
wofull
throwes
,
is
deliuered
of
a
sonne
,
to
her
exceeding
consolation
,
so
the
Church
of
God
,
standeth
;
flourisheth
,
and
obtaineth
at
length
that
eternall
peace
which
the
Sonne
of
God
hath
purchased
for
his
Saintes
,
mawgre
the
tyrannie
,
the
hypocrisie
,
and
the
Sophistrie
of
the
wicked
world
:
and
the
horrible
rage
and
furie
of
that
damned
and
discontented
diuell
.
CHAP.
II.
The
practise
of
the
enemie
troubling
the
Church
and
the
Common-wealth
of
England
.
The
ingratitude
and
discontentation
of
English-men
.
WHy
should
we
note
only
the
generall
griefes
,
and
point
at
that
which
seemeth
so
farre
hence
?
Let
vs
rather
(
as
we
be
iustly
moued
)
draw
homeward
,
and
we
shal
discry
many
miserable
Vanities
,
Vanities
in
England
.
(
I
say
▪
not
vnder
the
Sunne
,
but
)
euen
heere
in
this
particular
part
of
Europe
.
I
doubt
not
,
but
that
the
wise
Christian
will
(
as
the
wise
Patient
)
permit
me
with
the
Phisitian
,
The
enemy
〈◊〉
entred
on
our
〈◊〉
Church
,
&
Common-wealth
,
and
therin
sowen
the
seeds
of
discontentation
and
trouble
.
first
to
display
,
and
then
to
prescribe
medicines
for
mans
maladies
.
Mans
mortall
foe
,
hath
too
boldly
intruded
himselfe
both
into
our
Church
and
into
our
Common-wealth
,
and
by
an
vsurped
tyrannie
,
daily
disturbeth
and
troubleth
the
tranquilitie
and
peace
of
the
same
.
And
therein
men
being
enflamed
,
are
become
in
steed
of
reasonable
and
Christian
,
brutish
and
prophane
:
they
are
growne
contentious
,
haultie
,
vain-glorious
,
ambitious
,
wrathfull
,
enuious
,
contumelious
,
gluttonous
,
couetous
,
faithlesse
,
and
as
saith
the
Poet
,
An
vnprofitable
Charge
of
the
earth
,
Telluris
invtile
pondus
.
Homer
.
whom
neither
one
simple
and
right
Religion
can
content
or
please
:
but
,
as
among
the
Philosophers
,
some
Stoikes
,
some
Epicures
,
some
Academikes
,
some
Peripatikes
:
and
,
as
of
the
Lawiers
,
some
Cassianes
,
some
Sabianes
,
some
Proculianes
:
and
as
among
the
Iewes
,
some
[
](A18015-e13210-b)a
a
Iustitiarij
.
Saduces
,
some
[
](A18015-e13230-b)b
b
Legis
expositores
.
Pharises
,
some
[
](A18015-e13250-b)c
c
Operarii
.
Essees
:
and
as
in
their
Vniuersities
,
some
Libertines
,
some
Cyrenians
,
some
Alexandrians
,
some
Cilicians
,
some
Asians
,
&c:
so
now
they
excogitate
and
inuent
diuers
heresies
or
Sectes
,
in
their
choyse
,
of
straunge
conceited
opinions
of
some
certaine
persons
,
into
the
which
,
they
lyke
well
to
diuide
themselues
,
Luke
15.28
.
and
trauayle
therein
(
as
in
most
intricate
Labyrinthes
)
without
any
ende
or
perfection
at
all
.
In
the
meane
time
,
they
doo
(
with
that
glorious
Clergie
of
the
Iewes
)
chower
against
the
Church
of
Christ
,
and
lyke
vnto
that
discontented
and
most
disdainefull
Elder
Brother
,
they
will
not
vouchsafe
to
enter
into
the
house
of
ioy
and
gladnesse
with
the
yoonger
Brother
,
there
to
reioyce
in
right
concord
and
contentation
:
though
the
Good
Father
himselfe
come
foorth
and
verie
gently
and
friendly
entreat
them
to
come
in
.
Eccle.
13.19
.
Hyena
,
is
a
subtile
wild
beast
,
that
by
counterfeiting
mans
voyce
beguileth
him
.
Luke
2.35
.
Lytta
is
the
worme
in
a
dogs
toong
,
that
makes
him
madde
.
Prou.
30.15
.
For
this
purpose
,
Hyena
trieth
euery
mans
nature
to
the
vttermost
,
Sathan
sifteth
Peter
as
wheate
,
and
the
very
soule
of
Mary
is
so
deeply
pearced
with
the
sword
,
that
except
this
mischief
be
timely
obserued
,
and
the
inconuenience
thereof
wisely
preuented
,
lewd
Lytta
will
breede
madde
melancholy
,
and
the
Horse-leaches
two
daughters
that
know
not
to
crie
ho
,
will
deuour
and
consume
altogither
.
For
Lucifer
being
cast
out
of
heauen
,
and
hauing
no
power
left
him
to
ascend
thither
againe
,
lieth
like
an
vnprofitable
braunch
in
the
depth
of
the
earth
,
where
hee
hath
enkindled
such
a
fire
,
as
cannot
bee
quenched
with
mightie
streames
of
water
.
2
In
truth
,
we
English-men
(
far
beyond
all
other
nations
vnder
the
Sun
)
are
worthily
occasioned
with
glad
harts
and
appeased
minds
to
praise
the
name
of
our
most
mercifull
God
,
for
this
so
good
a
state
of
our
Church
&
Common
wealth
,
as
we
haue
had
,
and
yet
do
enioy
,
vnder
the
most
happie
gouernment
of
our
most
Christian
Princesse
Queene
Elizabeth
,
whome
the
preseruer
of
Princes
long
prosper
&
protect
:
And
we
may
pray
,
Isay
.
39.8
.
with
King
Hezekiah
,
that
this
Trueth
,
that
is
to
say
,
this
quiet
and
peaceable
State
wherein
the
light
of
Israel
shineth
,
may
be
continued
accordingly
.
And
it
cannot
be
denied
,
but
that
many
good
men
in
many
ages
(
whose
blood
hath
confirmed
their
witnesse
of
Christ
)
haue
groned
for
,
and
yet
could
not
see
such
blessed
dayes
:
and
that
,
when
by
the
goodnesse
of
God
,
the
godly
in
their
times
did
happily
see
these
&
such
like
heauenly
commodities
and
blessings
granted
to
men
,
they
were
most
glad
,
and
congratulated
in
the
same
,
with
right
heauenly
praises
vnto
the
Lord
.
Alas
,
why
is
it
then
,
that
now
men
waxe
wearie
of
prayer
?
wearie
of
Gods
seruice
?
wearie
of
the
word
of
God
?
wearie
of
true
obedience
?
wearie
of
peace
and
quietnesse
?
wearie
of
goodnesse
?
wearie
of
God
?
and
how
commeth
it
to
passe
,
English
men
be
not
content
with
their
great
blessings
.
that
English
men
in
lieu
of
forraine
pleasures
,
doo
disdaine
their
home
commodities
?
How
is
it
,
that
so
many
of
them
haue
such
vnquiet
consciences
,
such
strange
conceits
,
and
are
neuer
contented
with
whatsoeuer
good
thing
the
Lord
God
in
his
mercie
enricheth
them
?
May
they
be
accounted
a
chosen
generation
,
an
holy
priesthood
,
and
the
children
of
the
most
high
,
that
so
yern
and
murmure
against
him
in
their
hearts
euerie
day
?
But
vnto
them
(
me
thinketh
)
I
heare
one
applying
this
fable
:
The
Asse
and
the
Ape
do
both
complain
:
the
one
,
for
that
he
hath
not
hornes
:
the
other
,
because
hee
wanteth
a
tayle
:
to
whome
,
the
Moule
or
want
thus
answereth
:
But
if
,
that
ye
did
well
consider
of
my
miserable
blindnesse
,
ye
wold
not
so
complaine
of
such
your
want
.
Such
as
neuer
felt
the
bitternesse
of
thraldome
and
bondage
,
do
not
acknowledge
the
rare
benefit
of
freedome
and
libertie
.
But
if
these
persons
did
well
thinke
on
the
miserie
of
the
Nations
and
Countries
neare
about
vs
,
and
of
the
infelicitie
of
our
forefathers
,
wanting
indeede
those
blessings
which
we
haue
,
or
might
in
this
our
time
enioy
,
and
they
with
vs
;
they
would
gladly
content
themselues
in
peace
,
&
expresse
their
grateful
minds
to
God
our
heauenly
father
;
for
all
the
great
goodnesse
that
he
hath
graunted
vnto
vs
,
and
to
them
,
in
the
abundance
of
his
mercies
:
yea
,
they
would
heartily
praise
the
liuing
Lord
for
his
benefits
,
Psal.
107.8
.
and
preach
of
the
wonders
that
hee
hath
wrought
for
the
children
of
men
.
Men
be
forgetfull
of
benefits
,
and
also
of
old
afflictions
.
Gen.
3.1
.
Luke
.
16.
2.
Pet.
2.4
.
Iude.
6.
But
they
remember
not
the
wife
of
Loth
,
which
was
turned
into
a
pillar
of
Salte
,
nor
Adam
and
Heuah
,
which
were
both
thrust
our
of
Paradize
,
when
they
beganne
to
bee
discontented
with
those
pleasures
which
the
Lorde
had
allotted
them
there
:
nor
the
rich-man
in
hell
,
who
at
length
wished
to
bee
eased
when
it
was
too
late
:
nor
the
Angels
,
which
forsaking
their
first
estate
(
in
the
rage
of
their
discontentation
)
were
cast
downe
headlong
and
reserued
to
the
iudgement
of
the
great
day
,
in
euerlasting
Chaines
of
darkenesse
:
All
these
examples
are
blotted
out
of
their
memories
.
They
haue
also
quite
forgotten
all
the
afflictions
of
Ioseph
,
and
all
the
euer
hee
did
for
them
in
Egipt
:
as
the
men
of
the
third
and
fourth
generation
after
,
knowe
not
their
former
friendes
and
benefactors
,
nor
make
any
enquirie
of
their
auncient
good
deedes
shewed
to
them
and
their
Fathers
.
And
they
haue
cleane
banished
from
their
mindes
,
all
those
great
good
workes
and
notable
wonders
,
that
the
Lorde
hath
declared
on
their
fathers
,
and
on
many
of
them
also
,
in
leading
them
safely
through
the
Marian
flouds
with
the
preseruation
of
theyr
heauenly
foode
and
spirituall
prouision
,
to
see
and
enioy
these
calme
Halcyon
dayes
of
peace
and
Christian
prosperitie
.
But
,
Iuuenal
.
being
pearked
vp
with
the
present
long
leagues
,
tranquilitie
,
peace
and
prosperitie
(
which
as
we
see
hath
also
inconueniences
)
they
be
grown
therwith
so
wanton
,
Omnes
cum
valemus
bonum
consilium
aegrotis
damus
.
Ter.
that
,
as
they
which
be
in
health
do
giue
good
counsell
to
them
that
be
sicke
,
which
counsell
themselues
in
any
theyr
extremities
can
scarce
follow
:
they
can
easily
promise
now
beeing
in
health
(
as
they
thinke
)
not
only
to
themselues
continuall
rest
,
quietnesse
,
and
a
defence
against
all
daungers
:
but
also
to
others
that
bee
in
trouble
,
they
proffer
the
like
securitie
without
God
:
as
if
themselues
were
Lordes
of
Hell
and
Death
,
and
had
all
prosperitie
,
and
all
troubles
in
theyr
owne
propper
power
to
dispose
:
then
the
which
,
nothing
can
be
more
foolish
,
nor
more
repugnant
to
the
wisedome
of
God
.
3.
Now
,
in
equall
censure
,
Afflictions
be
sometimes
meeter
for
men
,
them
prosperitie
.
Scipio
.
what
may
be
thought
meeter
for
such
persons
,
then
bitter
warres
,
hard
afflictions
,
miseries
at
home
,
enemies
abroade
,
(
as
once
Scipio
iudged
of
the
case
of
the
Romanes
,
for
whose
better
prowesse
&
diligence
,
he
thought
it
right
necessary
,
that
Carthage
remained
an
enemie
vnto
them
.
)
Neither
hath
the
Lord
God
himselfe
permitted
his
people
so
to
stincke
on
the
dregs
of
prosperitie
,
but
hath
rolled
them
with
many
afflictions
vppon
such
occasions
,
as
thereof
he
hath
said
,
by
the
Prophet
Hoseah
:
Hos.
6.14
.
I
will
be
vnto
Ephraim
,
as
a
Lion
,
and
as
a
Lions
whelpe
to
the
house
of
Iudah
:
I
,
euen
I
will
spoyle
,
and
goe
away
:
I
will
take
away
,
and
none
shall
rescue
it
;
I
will
goe
and
returne
to
my
place
,
till
they
acknowledge
their
fault
and
seeke
me
:
In
their
affliction
,
they
will
seeke
me
diligently
.
Of
these
things
,
if
they
once
tasted
but
one
dram
of
the
bitternesse
,
They
bee
fooles
that
acknowledge
not
present
benefits
,
but
negligently
let
them
passe
away
.
(
with
those
other
Nations
)
they
would
soone
chaunge
their
mindes
and
opinions
,
as
in
a
case
sodainly
altered
,
&
acknowledge
of
what
great
blessinges
they
haue
depriued
themselues
,
through
suche
their
monstrous
ingratitude
.
Till
then
,
they
shall
bee
numbred
vppe
among
those
fooles
,
that
confesse
not
a
good
thing
whiles
they
haue
it
in
their
handes
,
but
,
being
thereof
depriued
,
they
do
most
earnestly
(
but
all
in
vaine
)
craue
and
desire
it
.
Ier.
8.14
.
The
Lord
God
graunt
this
,
that
we
be
not
put
to
silence
,
and
that
we
haue
not
water
mixt
with
gall
to
drinke
,
because
we
haue
offended
him
in
these
our
discontentations
:
then
may
we
seeke
for
comfort
against
sorrow
:
but
sorrow
shall
come
vpon
vs
,
and
heauinesse
shall
vexe
our
harts
,
that
the
health
of
the
people
shall
not
be
recouered
with
the
helpe
of
all
the
Phisitians
or
triakle
in
Gilead
(
as
the
Prophet
saith
)
The
wise
will
ponder
these
things
,
Psal.
107.43
.
and
they
only
shal
vnderstand
the
louing
kindnesse
of
the
Lord
towardes
them
and
their
children
:
Gen.
49.14
.
but
Isachar
,
though
a
great
boned
Asse
,
shall
couch
downe
betweene
two
burthens
:
and
being
depriued
worthily
of
that
good
thing
which
they
sometime
vnwoorthily
possessed
,
they
shall
be
moued
to
confesse
,
that
God
was
among
them
,
and
they
knew
it
not
.
Gen.
28.16
.
CHAP.
III.
The
mal-contented
Papist
,
his
practise
,
purpose
,
and
daily
expectation
,
how
he
must
be
pacified
.
THe
maleuolent
disposition
of
the
trayterous
limbes
of
Gog
;
lurking
heere
in
secret
(
as
the
cursed
Cham
,
betweene
Shem
and
Iaphet
)
is
such
,
Gen.
9
25.
Iud.
14.15
.
and
16.5
.
that
with
the
Philistines
,
they
doo
not
only
plough
with
Samsons
Cowe
,
to
finde
out
Samsons
riddle
,
but
also
do
labour
to
perswade
Dalila
,
to
search
out
the
strength
of
Samson
,
to
shaue
off
his
hairy
lockes
,
and
to
betray
him
into
the
hands
of
his
mortall
enemies
.
Vnder
a
cloake
of
ciuill
obedience
,
Mat.
22.21
.
Ioh.
19.12
.
they
pretende
Caesars
wealth
;
but
yet
,
Brutus
and
Cassius
were
the
chiefe
conspirators
and
murderers
of
Iuli-Caesar
,
but
Octauius
reuenged
it
on
them
.
Plutarch
.
Sueton.
Luk.
19.14
.
Gen.
29.41
.
reteining
in
heart
their
inueterated
malice
against
the
Religion
,
gouernment
,
and
the
state
of
Caesar
,
they
do
with
Brutus
and
Cassius
contriue
shrewd
matters
,
not
considering
,
that
God
(
when
it
shall
please
him
)
will
raise
vp
an
Octauius
,
to
reward
them
in
the
ende
.
But
this
thing
being
least
thought
on
(
whatsoeuer
they
shew
)
they
like
&
loue
Caesar
,
as
they
did
their
lawful
Lord
,
who
sent
a
message
after
him
,
saying
:
Wee
will
not
haue
this
man
to
raigne
ouer
vs
.
And
their
loue
and
affection
towards
their
brethren
,
wel
resembleth
that
of
Esau
towards
his
brother
Iaacob
,
who
wished
for
his
fathers
funeralls
,
that
he
might
be
reuenged
on
Iaacob
his
natural
brother
.
To
effect
and
hasten
all
these
matters
,
2.
Sam.
15.
Absolon
with
his
faire
flattering
tongue
,
beginneth
to
steale
away
the
hearts
of
the
people
from
Dauid
their
lawfull
King
.
Achitophel
with
his
craft
&
subtiltie
,
is
ready
to
counsel
vnthriftily
,
the
high
Priests
offer
largely
,
and
finally
,
Iudas
Iscarioth
is
the
man
(
or
rather
the
diuell
)
which
is
appointed
the
executioner
of
this
tragedie
,
and
he
(
for
his
owne
filthie
lucre
)
intendeth
to
betray
his
liege
Lorde
(
yet
with
a
kisse
,
vnder
a
shewe
of
loue
and
friendshippe
)
into
the
high
priests
handes
,
to
bee
crucified
.
This
is
that
they
gape
for
,
this
is
their
expected
Iubelie
and
golden
day
,
wherein
they
determine
as
bloud-thirstie
butchers
,
to
embrew
their
seruile
handes
in
soueraigne
and
innocent
bloud
:
and
thereupon
to
become
prickes
in
out
eyes
,
whippes
to
our
sides
,
scourges
to
their
owne
Nation
,
and
destructions
to
themselues
,
and
their
own
mothers
children
.
These
bee
(
indeede
)
the
fruites
of
their
holie
vowes
and
religious
profession
!
With
these
and
suche
high
pointes
of
diuellsh
seruice
,
they
adulate
their
most
holie
father
,
and
thinke
that
therein
they
please
the
most
high
God
,
and
merite
to
themselues
eternall
life
.
Zopirus
.
Zopirus
the
Persian
(
as
Herodote
reporteth
it
)
though
an
Heathen
man
,
was
contented
to
sustaine
the
cutting
off
,
of
his
nose
,
his
eares
,
and
his
lips
,
to
further
the
enterprise
of
his
liege
Lorde
Darius
,
against
proude
Babilon
:
the
like
(
in
a
manner
)
is
said
of
that
famous
Vlisses
,
Vlisses
apud
Homer
.
for
the
behoofe
of
his
Countrey
men
against
the
Troyans
:
But
these
persons
,
being
enemies
to
God
,
rebelles
against
their
Prince
,
and
false
Traytours
to
their
owne
Nation
,
are
prest
and
readie
,
Dolon
Verg.
li.
12.
Aeneid
.
Psal.
137.
rather
with
Dolon
the
Troyan
,
to
betray
all
,
and
with
the
dissembling
Edomites
to
prouoke
the
enemies
of
Israel
against
Israel
,
(
when
an
opportunitie
shall
bee
offered
them
)
then
to
sustaine
anie
losse
,
or
to
do
any
good
for
any
of
them
all
.
The
Papist
his
obedience
.
2.
Albeit
these
craftie
Foxes
so
long
as
they
be
tyed
in
Chaines
,
seeme
familiar
and
tame
:
yet
let
them
once
catch
an
opportunitie
of
escape
,
and
they
runne
with
all
haste
to
the
wood
againe
.
And
although
these
rauening
Wolues
being
fast
haltered
to
the
tree
,
can
counterfayt
the
little
schollers
in
the
Schoole
,
Obedientia
vulpina
,
&
lupina
,
non
columbina
.
and
learne
to
spell
P.
a.pā.t.e.r
,
tēr
:
yet
when
they
shall
see
the
harmelesse
Lambes
leaping
within
their
reache
,
they
will
quite
forget
to
ioyne
sillables
,
and
to
say
pater
:
but
they
will
crie
out
,
Agni
,
Agni
,
Lambes
,
Lambes
,
and
catch
them
for
their
praie
.
Isa.
29.15
.
But
woe
vnto
them
(
saith
the
Prophet
)
that
seek
deepe
to
hide
their
counselles
from
the
Lord
:
for
their
workes
are
in
darkenesse
,
and
they
say
,
who
seeth
vs
?
and
who
knoweth
vs
?
your
turning
(
in
your
deuises
)
shall
it
not
bee
esteemed
,
but
as
the
Potters
claye
,
and
that
within
a
verie
short
time
?
Yea
,
I
doubt
not
,
but
that
the
Lord
wil
so
work
,
that
they
shall
be
,
(
as
they
haue
bin
heretofore
)
preuented
of
their
bloudy
purpose
,
by
this
,
that
the
Lord
our
God
will
perswade
Samson
to
take
these
Foxes
,
Iudg.
15.4
.
and
to
tye
fier-brandes
to
their
tayles
,
and
to
sende
them
home
to
the
spoyle
of
these
vncircumcised
Philistines
:
that
thereby
they
may
feele
the
force
of
that
fierie
lawe
.
Deut.
33.2
.
Iudg.
15.16
.
For
one
Samson
(
one
true
Nazarite
,
hauing
the
assistance
of
Gods
spirite
)
shall
do
more
with
the
seelie
Iawe-bone
of
an
Asse
,
then
a
thousande
of
those
vncircumcised
Philistines
,
with
all
their
worldly
power
,
fleshly
deuises
,
and
diuellish
practises
.
Neither
shall
their
deuises
prosper
,
so
long
as
God
is
with
vs
,
as
to
whome
the
Prophet
saieth
in
the
name
of
the
Lorde
:
Isa.
8.10
.
Breake
downe
(
O
ye
people
)
and
yee
shall
be
broken
downe
:
hearken
to
,
all
ye
of
farre
Countries
:
Muster
ye
,
and
ye
shall
be
broken
downe
:
Prepare
ye
,
and
ye
shall
be
torne
in
peeces
.
Take
your
counsell
togither
,
yet
shall
your
counsell
come
to
nought
:
determine
the
mattter
,
yet
shall
it
not
prosper
:
for
God
is
with
vs
.
And
if
that
the
horriblenesse
of
our
owne
sinnes
,
and
a
generall
Apostasie
from
the
Lorde
,
We
are
to
beware
that
our
owne
sins
occasion
not
our
enemies
to
triumph
ouer
vs
.
prouoke
not
his
iustice
to
a
deadly
hatred
of
vs
and
our
liues
(
as
the
transgressions
of
Ephraim
and
Iuda
,
before
the
Babilonicall
captiuitie
prouoked
him
,
(
which
the
good
Lorde
in
his
mercie
forbid
)
the
[
](A18015-e14800-b)*
*
Rusticus
expectat
d●●●
defluit
〈◊〉
Rustick
may
gape
long
inough
for
the
staie
of
the
streame
,
which
yet
will
runne
without
fainting
.
Isa.
29.9
.
Rom.
10.19
.
So
let
them
wayte
(
beeing
prouoked
to
enuie
by
them
that
feare
God
,
and
that
liue
in
true
obedience
to
his
Annointed
)
vntil
their
spightfull
eyes
fall
out
,
theyr
yearning
bowelles
breake
,
and
their
faynt
soules
be
swallowed
vp
with
vaine
dreames
and
friuolous
expectations
.
In
the
meane
time
,
let
them
not
imagine
,
that
their
close
iuglings
in
hucker-mucker
,
Isa.
29.16
.
can
couer
their
treacherous
deuises
and
conspiracies
from
the
Lord
,
when
hee
seeth
all
:
nor
can
bleare
the
eyes
of
his
Annoynted
,
when
Elisha
deciphereth
all
:
nor
may
couch
that
in
secrecie
from
the
sight
of
all
men
,
when
they
themselues
(
much
lyke
vnto
them
which
daunce
in
nets
)
demonstrate
all
.
It
is
more
hard
to
root
them
out
,
then
it
is
to
finde
them
out
.
3
Though
Caesar
sayde
of
the
Scythians
,
that
it
was
an
harder
thing
to
finde
them
out
,
then
to
vanquish
them
:
yet
of
these
may
we
say
,
it
is
nothing
so
difficile
to
finde
them
out
(
notwithstanding
their
great
dissimulation
and
monstruous
hypocrisie
,
)
as
it
is
to
roote
them
out
,
or
to
expel
them
.
For
as
the
Iebusites
presumed
to
dwell
with
the
children
of
Iuda
in
Hierusalem
,
Iosua
15.63
.
and
the
inhabitants
of
Hierusalem
could
not
cast
them
out
from
among
them
:
so
presume
these
Gogites
to
inhabit
among
the
true
subiects
,
and
are
so
friended
and
fauoured
,
so
rooted
and
established
,
as
they
cannot
easily
be
expelled
and
cast
out
.
Howbeit
,
whether
they
be
in
preferment
before
many
others
,
as
Haman
was
in
the
Court
of
Ahasuerosh
,
or
bee
put
vnder
tribute
,
as
the
Canaanites
were
vnder
the
children
of
Manasses
and
the
Ephramites
,
How
to
know
them
.
they
may
easily
be
discerned
(
as
I
said
)
and
that
partly
by
their
faces
,
and
partly
by
their
languages
,
besides
their
common
practises
,
in
like
sort
as
the
trees
are
knowne
by
their
leaues
and
fruits
.
For
first
their
cankred
hearts
cannot
but
yeelde
forth
at
time
and
times
such
a
countenance
as
Cayn
sometime
expressed
towards
Abel
his
brother
,
Gen.
4.
when
the
Lorde
said
to
him
:
Why
art
thou
angry
?
and
why
is
thy
countenance
abated
?
If
thou
doest
well
,
shalt
thou
not
receiue
?
and
if
thou
dost
euil
,
lieth
not
thy
sinne
at
the
doore
(
to
be
seene
?
)
The
Samaritanes
knewe
that
Christ
was
a
Iewe
by
his
face
,
which
was
full
bent
towardes
Ierusalem
.
Luk.
9.53
.
But
on
the
other
side
,
we
know
these
Gogites
to
be
not
Iewes
,
not
true
Christians
,
but
bond
men
to
Pharao
,
and
captiues
to
Nabucadnezar
,
by
that
that
their
faces
are
not
bent
towardes
the
land
of
Canaan
,
nor
towards
Ierusalem
,
but
they
looke
backeward
towards
Egypt
,
and
towardes
Babilon
,
as
such
as
rather
loue
bondage
before
freedome
,
&
captiuitie
before
redemption
.
And
that
some
which
haue
beene
happily
drawen
from
thence
against
their
wils
(
as
those
Iewes
who
hauing
libertie
granted
them
to
returne
home
with
Zorobabel
,
did
set
the
land
of
the
liuing
at
naught
)
they
doo
yet
looke
with
sterne
faces
and
eager
countenances
against
their
brethren
,
and
waite
but
for
pasports
to
be
sent
packing
.
And
surely
an
happie
thing
were
it
for
the
right
Israelites
,
if
they
were
once
gathered
and
cast
out
,
being
as
noysome
to
the
true
subiects
as
stones
,
brambles
,
and
bushes
,
in
the
Lordes
vineyard
,
Isay
5.
and
as
tares
that
grow
in
the
field
among
the
corne
.
4.
Besides
this
,
they
decipher
themselues
by
their
tongues
:
for
when
they
should
say
Schibboleth
,
they
say
Sibboleth
,
&
their
languages
be
mixt
with
Asdod
,
Iudg.
12.6
.
2.
Esr.
13.24
.
Ammon
,
and
Moab
,
neither
are
they
able
pronounce
in
the
right
Iewish
language
.
Whereas
the
talking
of
the
right
Christian
is
wisedome
,
Eccle.
27.11.13
.
their
talk
is
abhomination
,
for
thereby
they
endeuour
to
prophane
the
glorie
of
the
Gospel
,
to
blemish
the
credit
of
the
Lords
annointed
,
and
to
corrupt
the
manners
of
the
true
subiects
.
By
the
which
our
most
noble
soueraigne
Princesse
is
iustly
mooued
to
complaine
of
them
,
as
Moses
did
of
those
old
Israelites
,
saying
:
I
know
thy
rebellion
,
and
thy
stiffe
necke
,
while
I
am
yet
aliue
with
you
this
day
,
ye
haue
beene
disobedient
to
the
Lord
,
and
how
much
more
will
ye
be
disobedient
after
my
death
?
Such
(
indeede
)
are
they
founde
to
be
,
and
knowne
well
to
be
,
howsoeuer
they
change
their
suits
to
dazle
mens
eyes
,
of
whom
we
may
beware
,
for
whiles
they
be
not
expelled
,
by
their
vnhappie
example
and
leauen
of
vngodlinesse
,
many
simple
soules
laden
with
sin
,
stand
suspensiue
in
the
matters
of
religion
:
&
others
make
question
,
whether
it
were
better
for
them
,
either
to
lurke
at
home
in
hope
of
longer
life
,
Verg.
or
else
with
Achilles
to
batter
the
walles
of
proude
Troy
in
the
ieopardie
of
life
.
Others
think
,
that
though
Nabucadnezzar
which
captiued
them
,
is
cruell
and
greeuous
to
be
serued
,
yet
hee
which
commeth
after
him
(
namely
Baltsazar
)
may
be
a
bon
companion
for
their
purpose
.
2.
Cor.
39.22
And
all
the
whiles
they
consider
not
that
God
will
stirre
vp
Cyrus
the
Persian
to
inuade
proude
Babilon
,
and
to
destroy
Baltsazar
with
al
his
lasciuious
concubines
,
and
carnall
companions
.
Neither
is
there
any
wisedome
,
strength
,
The
desire
of
the
true
Protestant
,
for
the
pacification
of
those
papists
.
counsell
or
policie
against
the
Lord
God
.
To
striue
against
God
is
to
labor
against
the
streame
.
5.
Oh
that
the
Lord
would
yet
perswade
them
as
he
did
Iaphet
,
to
dwell
and
serue
gladly
with
good
contentation
within
the
happie
Tabernacle
of
Shem.
Oh
that
he
would
either
in
his
iustice
extirpate
and
roote
out
all
cankered
Cananites
from
his
vineyard
,
Gen.
9.27
.
Mark
.
7.26
or
that
he
would
grant
them
grace
in
time
to
reuert
and
repent
with
the
Syrophenissan
,
and
quiet
their
giddie
heades
,
if
not
for
any
loue
to
the
Lord
and
his
annointed
,
yet
(
at
the
least
)
for
feare
of
that
fearefull
lot
which
he
casteth
forth
for
their
choyse
and
heauie
portion
which
will
not
repent
.
Oh
that
the
learned
and
wise
magistrates
in
the
common-wealth
,
and
the
faithful
pastors
in
the
church
,
wold
both
ioyne
together
,
duly
to
obserue
,
rightly
to
detect
,
and
timely
to
expel
these
blasphemous
Gogites
,
that
the
glory
of
the
son
of
God
be
not
derogated
,
&
the
safetie
of
his
annointed
bee
not
endangered
through
the
pestilent
practises
of
such
troublesome
tares
,
neither
that
the
sounde
sheepe
bee
infected
through
the
contagion
of
scabbed
Goates
.
This
is
Solomons
counsaile
,
or
rather
the
aduise
of
the
holy
ghost
in
such
a
case
.
Cant.
2.5
.
Get
vs
the
foxes
(
and
to
teach
that
this
must
be
done
betimes
,
yer
much
hurt
be
done
,
he
saith
againe
)
yea
the
little
foxes
that
hurt
the
vines
.
Also
Paul
perceiuing
that
certain
false
Apostles
were
crept
in
among
the
Galathians
whom
hee
had
now
long
time
taught
in
the
truth
of
the
Gospel
,
and
that
they
had
corrupted
the
pured
doctrine
to
the
offence
of
the
church
,
Gal.
5.12
.
Mar.
9.43
.
hee
prescribed
them
this
medicine
.
Would
to
God
(
said
he
)
they
were
cut
off
which
disquiet
you
.
And
our
sauiour
teacheth
.
If
thy
right
hand
hinder
thee
,
cut
it
off
and
cast
it
from
thee
.
Such
a
thing
respecteth
the
Poet.
With
knife
cut
off
(
dispairing
cure
)
the
foistred
sore
:
Immedicabile
vulnus
Ease
recidendum
,
ne
pars
syncera
trahatur
.
That
it
those
partes
which
yet
are
sound
,
may
hurt
no
more
.
In
this
busines
,
if
both
the
magistrate
and
the
minister
shall
be
negligent
,
yet
will
the
highest
of
all
come
downe
to
visit
his
Church
,
and
send
deliuerance
to
the
same
by
some
other
meanes
(
as
Mardochai
said
to
Hester
)
when
they
and
their
families
shall
no
be
holden
guiltlesse
.
Hest.
4.14
.
CHAP.
IIII.
The
Papist
hath
taken
a
bad
cause
in
hand
.
ALbeit
that
my
purpose
bee
not
to
handle
controuersies
,
yet
would
I
with
all
mine
heart
,
that
the
folly
of
them
that
hang
on
the
traine
of
Antichrist
should
bee
decyphered
,
that
thereby
the
sooner
(
if
it
please
God
)
some
of
those
seduced
soules
may
change
their
opinions
,
repent
and
pray
to
the
Lord
to
grant
them
now
at
the
length
to
know
the
truth
,
1.
Tim.
2.25
26.
&
that
they
may
escape
the
snare
of
the
deuill
,
and
be
turned
from
the
power
of
darkenes
vnto
the
father
of
lights
:
that
they
may
no
longer
trust
to
the
hypocrisie
of
him
that
mustreth
himselfe
as
an
Angell
of
light
,
Act.
26.18
.
and
by
that
art
(
which
Cyprian
calleth
deuilish
)
seeketh
to
deceiue
the
heedelesse
:
I
haue
therefore
thought
it
good
to
say
somewhat
else
,
first
of
the
cause
,
and
next
of
the
punishment
and
sufferings
of
these
mal-content
miscreants
.
The
cause
of
the
mal-content
papist
is
wicked
.
2
As
for
their
cause
(
as
it
shal
be
both
proued
and
plainely
seene
(
God
willing
)
it
hath
in
it
neither
any
authoritie
of
the
word
of
God
,
nor
probabilitie
of
truth
:
for
their
striuing
and
strugling
is
to
extoll
the
Bishop
of
Rome
,
and
to
defend
the
Supremacie
of
his
vsurped
authoritie
,
against
Christ
,
his
Apostles
,
Martyres
,
and
truth
.
Indeede
the
Apostle
saith
:
Let
euery
soule
be
subiect
vnto
the
higher
power
.
Rom.
13.1
,
2.
But
what
power
meaneth
he
?
the
power
of
the
Pope
,
or
of
any
other
Bishop
?
No
,
but
such
a
power
as
of
right
hath
a
sword
to
take
vengeance
,
and
to
the
which
tribute
is
of
dutie
payable
,
(
as
by
the
wordes
of
the
same
Apostle
following
in
the
same
chapter
may
be
proued
.
)
But
the
right
of
the
sword
and
tribute
belong
onely
to
Emperors
,
Kings
,
Princes
,
and
ciuill
Magistrates
in
their
places
,
and
not
vnto
the
Bishops
,
Priests
,
&
ministers
of
the
word
,
as
both
by
the
doctrine
and
example
of
Christ
,
Ioh.
18.11
.
Mat.
22.21
.
and
the
doctrine
and
testimonie
of
his
Apostles
Peter
and
Paul
may
be
easily
learned
.
Therfore
it
followeth
,
that
euery
Soule
,
that
is
to
say
,
euery
person
,
whether
of
the
Laitie
,
or
of
the
Clergie
,
and
so
euery
Pope
,
and
euery
Bishop
of
Rome
,
ought
to
be
subiect
to
the
Emperour
,
to
the
King
,
to
the
Prince
,
and
to
that
ciuill
magistrate
especially
aduanced
and
authorised
to
raigne
in
and
ouer
that
prouince
or
place
where
he
dwelleth
.
This
is
that
power
(
saith
Chrisostome
)
to
the
which
the
Apostles
,
In
Rom.
13.
hom.
23.
Prophets
,
and
Euangelists
are
subiect
on
earth
.
Who
are
they
then
,
that
would
exempt
the
Bishop
of
Rome
from
his
subiection
to
this
authoritie
.
The
sword
of
the
minister
.
The
minister
of
the
word
of
God
(
who
in
the
Primatiue
Church
was
called
a
Bishop
or
a
Deacon
)
hath
a
sword
also
to
fight
with
:
howbeit
,
the
sword
of
the
spirit
only
,
Chrys.
in
ep.
ad
philip
.
hom.
2.
that
is
,
the
word
of
God
,
a
meete
weapon
for
the
ministers
of
Christ
thereby
to
strike
their
enemies
,
and
to
defend
themselues
.
The
ministers
weapon
Ephs.
6.17
.
And
to
take
away
all
colour
of
that
vsurped
power
which
the
Lorde
did
foresee
they
would
in
time
affixe
to
Peters
authoritie
,
hee
sharpely
rebuked
Peter
,
because
hee
had
drawen
a
sword
,
Mat
26.52
.
and
commaunded
him
to
put
it
vp
into
the
sheath
.
Bern.
de
consideration
.
ad
Eugenium
.
Com.
super
decr.
Car.
d.
10.
c.
Quoniam
.
This
thing
Bernard
the
Abbot
well
noted
,
and
therefore
when
Pope
Eugenius
,
whom
the
Romanes
had
expelled
,
would
for
that
iniurie
in
all
hast
be
reuenged
with
the
temporal
sword
,
calling
them
serpents
,
dragons
,
&
beasts
,
he
aduised
his
holinesse
to
vse
more
moderation
,
writing
vnto
him
(
among
other
things
)
thus
:
Aggredere
verbo
,
sed
non
ferro
:
that
is
:
Set
on
them
with
the
word
,
but
not
with
the
sword
.
Againe
he
said
:
If
thou
wilt
haue
both
the
swordes
,
thou
shalt
haue
neither
of
them
,
declaring
thereby
that
his
right
weapon
was
the
word
of
god
,
&
not
the
Emperours
sword
,
and
that
it
was
all
vnmeete
for
him
to
vse
them
both
.
Howbeit
,
these
mal-contented
persons
,
taking
on
them
the
guide
of
others
,
as
the
very
ministers
of
Antichrist
,
Antonin
.
par.
3.
tit.
22.
ca.
5.
de
max.
pont.
papa
.
Aug.
Selenchus
de
primatu
.
do
endeuour
to
seduce
&
leade
away
the
ignorant
soules
from
God
to
the
deuill
.
And
this
that
they
may
the
sooner
contriue
&
compasse
,
they
be
incited
&
prouoked
by
the
father
of
lies
,
not
only
to
extol
and
aduance
the
Bishop
of
Rome
aboue
al
other
Bishops
,
patriarks
,
&
ministers
of
the
word
,
and
intitle
him
the
vniuersal
Pope
,
In
the
twelfth
yeare
of
King
Iohn
,
the
2.
legates
of
the
Pope
did
assoile
all
English
men
of
their
homages
to
their
king
.
So
Pius
quintus
the
Pope
entending
the
same
sent
his
Romish
Bull
the
vicar
of
Christ
,
the
successor
of
Peter
,
but
also
to
prefer
the
same
bishop
to
all
kings
and
Emperors
,
yea
,
to
al
the
angels
of
God
.
To
his
holinesse
they
labor
to
draw
away
the
minds
and
harts
of
al
subiects
from
their
lawful
princes
,
and
to
take
away
al
obedience
of
the
members
of
Christ
from
their
true
head
,
who
in
regard
of
the
popes
honor
,
are
promised
by
him
to
be
assoiled
,
not
only
of
al
homages
,
seruices
and
fealties
that
they
owe
,
and
by
the
word
of
God
and
their
owne
oaths
,
are
bound
to
yeeld
,
&
to
do
vnto
their
lawful
kings
,
princes
,
and
gouernors
,
but
also
from
their
obedience
to
the
Gospel
,
in
such
sort
as
they
do
,
into
England
by
Iohn
Felton
,
the
which
he
placed
on
the
Bishop
of
Londons
gate
,
importing
the
excommunicating
&
deposing
of
the
Queenes
maiestie
,
and
other
trayterous
conspiracies
against
her
highnesse
person
.
Deut.
17.
Mal.
2.7
.
which
labor
to
pul
away
soules
from
God
to
the
deuil
.
And
they
wold
,
if
they
could
,
draw
down
those
Saints
that
be
placed
with
the
Lord
in
heauen
,
and
set
them
not
only
thrals
on
earth
to
serue
to
their
madnesse
,
but
also
with
the
deuill
in
the
depth
of
hell
.
3
It
is
true
,
that
the
priests
mouth
shal
keep
wisdome
:
that
the
people
are
to
enquire
the
law
at
his
mouth
:
that
the
apostles
be
sent
forth
into
al
the
world
to
preach
the
gospel
to
euery
creature
,
that
they
be
the
ministers
of
Christ
&
disposers
of
the
secrets
of
God
,
&
that
they
are
in
their
places
to
be
heard
,
reuerenced
&
double
honored
of
al
them
to
whom
the
benefit
of
their
functions
and
labors
do
appertaine
:
howbeit
,
that
the
priest
haue
bin
preferred
in
authority
to
their
kings
,
&
that
bishops
haue
gouerned
,
Act.
1.26
.
Rom.
10.15
.
1.
Tim.
5.17
.
or
may
lawfully
gouerne
&
beare
rule
in
al
things
aboue
emperors
and
princes
,
it
cannot
be
proued
in
holy
scriptures
,
but
the
contrary
is
found
.
Aaron
the
priest
was
his
time
most
beautiful
,
hauing
that
right
Vrim
&
Thummim
,
Priests
are
not
preferred
to
princes
in
the
word
of
God
.
he
shined
in
knowledge
,
perfection
,
&
glory
,
wherin
therfore
hee
might
be
preferred
to
al
the
priests
that
succeeded
him
,
vnto
the
time
of
Christ
,
yet
did
he
not
exalt
himselfe
in
gouernment
before
Moses
,
Moses
was
preferred
to
Aaron
.
who
in
that
respect
,
was
glorious
before
Aaron
.
Moses
was
not
only
the
prince
and
Lord
of
the
people
,
but
the
prince
&
lord
of
Aaron
too
,
notwithstanding
that
only
in
the
priesthood
,
being
his
peculiar
office
,
Aaron
did
excel
.
Moses
apointed
&
substituted
vnder
him
iudges
&
officers
in
their
places
:
he
also
anointed
Aaron
the
priest
&
filled
his
hand
with
the
book
of
the
law
,
Exod.
28.41
.
&
ful
sacrifices
to
be
offred
to
the
lord
.
And
,
as
touching
the
authority
and
office
of
either
of
them
in
their
places
,
the
lord
said
to
Moses
,
Thou
shalt
speake
vnto
him
,
that
is
,
Exo.
4.15
16.
to
Aaron
.
&
put
the
words
in
his
mouth
.
Again
,
he
shal
be
vnto
the
people
,
as
thy
mouth
or
spoksman
,
and
thou
shalt
be
vnto
him
Lelohim
,
for
God
:
that
is
to
say
,
thou
shalt
be
his
prince
or
captain
,
or
a
wise
counseller
&
ful
of
the
spirit
of
God
,
1.
Sam.
10.6.9
.
(
for
indeed
the
Lord
furnisheth
and
beautifieth
the
right
godly
Princes
and
Magistrates
with
many
rare
ornaments
and
diuine
gifts
,
far
before
other
persons
.
)
So
likewise
in
another
place
God
saide
to
Moses
:
Lo
,
I
haue
made
thee
Pharaos
God
,
and
Aaron
thy
brother
shall
be
thy
Prophet
.
Which
Rabbi
Abraham
thus
expoundeth
.
Act.
7.1
.
Thou
shalt
appeare
before
Pharao
like
an
Angell
in
dignitie
,
and
Aaron
shall
be
thine
interpreter
:
then
not
his
head
,
nor
his
king
.
Besides
this
,
Aaron
submitted
himself
to
Moses
.
Exo.
32.24
when
Aaron
had
offended
about
the
Calfe
that
was
made
,
and
perceiued
that
Moses
was
very
angry
for
the
same
,
he
humbly
submitted
himself
,
&
said
:
Let
not
Adoni
,
my
Lord
,
or
my
Maister
,
be
angrie
.
This
was
in
those
dayes
when
the
Priest
was
most
glorious
in
his
place
,
&
to
whom
al
the
rest
in
succession
should
be
conformed
.
Deut.
17.15
2.
Cro.
29.20.23
.
Moreouer
,
that
the
Priests
haue
bin
placed
by
their
Kings
,
and
that
they
haue
beene
subiect
vnto
them
in
all
things
next
vnto
God
,
and
that
they
haue
not
beene
preferred
before
their
Kings
and
Princes
at
any
time
,
in
rule
,
power
,
and
dignitie
,
in
the
dayes
of
Iosophat
,
Hezekiah
,
Iosiah
,
Dauid
,
Solomon
,
and
such
other
,
the
Histories
of
those
times
do
sufficiently
witnesse
.
According
to
the
which
,
and
after
the
writings
and
examples
of
Peter
,
Paul
,
&
the
ancient
fathers
,
as
well
in
the
prime
as
in
the
chiefe
sway
of
the
church
,
the
lawful
prince
enioied
his
authoritie
,
he
was
chiefly
heard
&
obeyed
in
al
things
next
vnder
God
:
and
that
,
whensoeuer
the
Bishops
,
priests
,
and
ministers
of
the
word
neglected
their
offices
,
and
offended
against
God
and
the
lawes
,
it
apperteined
to
their
Prince
to
reproue
them
,
to
correct
them
:
to
whose
Censure
,
they
haue
bene
likewise
contented
to
submit
themselues
,
after
that
example
of
Aaron
,
who
yeelded
himselfe
to
Moses
.
Fabian
.
Cornelius
.
Bishops
of
Rome
.
Greg.
B.
of
Rome
,
submitteth
him selfe
to
the
Emperour
.
L●
.
3.
ep.
61.
ad
Maurie
lib.
3.
ep.
64.
Thus
Fabian
and
Cornelius
,
both
Bishops
of
Rome
,
submitted
their
liues
to
Decius
the
Emperour
:
So
Gregorie
the
first
of
that
name
,
was
contented
to
submit
himselfe
vnto
the
Emperour
Mauritius
,
whose
humble
seruant
he
called
himselfe
,
and
granted
himselfe
obedient
to
his
commandement
.
And
further
he
said
in
a
certaine
Epistle
,
that
Christ
had
giuen
power
to
the
Emperour
to
beare
rule
,
not
onely
ouer
souldiers
,
but
ouer
Priestes
also
.
This
was
a
litle
before
the
time
that
Boniface
the
third
aspired
to
the
Popedome
.
And
long
after
this
,
Pope
Leo
2.
yeelded
himself
vnto
Lewes
the
Emperor
,
Leo.
2.
q.
7.
Nos
si
.
and
said
,
that
also
al
others
vnder
his
iurisdiction
,
should
be
iudged
by
his
Maiestie
,
for
the
correction
and
redresse
of
all
faults
and
disorders
,
knowing
well
,
that
the
Emperour
was
in
authoritie
the
next
vnto
God
,
and
lesse
then
God
only
:
Tert.
ad
Scapul
.
For
so
(
saith
Tertullian
)
is
the
Emperour
greater
then
all
men
,
while
he
is
lesse
then
the
only
true
God
.
4.
This
is
that
chiefe
Power
(
indeed
)
to
whom
the
charge
of
all
the
people
is
principally
committed
.
The
obedience
to
this
power
,
the
Apostle
calleth
a
good-worke
:
but
they
that
obey
not
,
do
contemne
this
good-worke
,
and
are
contrary
to
the
will
of
God
.
1.
Tim.
3.
Peter
the
Apostle
saith
:
Submit
your selues
to
all
manner
Ordinances
of
man
,
for
the
Lords
sake
:
he
speaketh
this
,
1.
Pet.
2.13.17
.
as
well
to
Bishops
and
Ministers
,
as
to
others
:
and
he
sheweth
the
preheminence
of
the
Prince
before
all
others
,
when
he
addeth
:
Eite
Basileî
,
ôs
Hupereconti
.
Whether
it
bee
vnto
the
King
,
as
hauing
the
preheminence
:
either
vnto
Rulers
,
as
vnto
them
that
are
sent
of
him
.
And
this
he
shutteth
vp
with
this
reason
.
For
so
is
the
will
of
God
.
2.
Chro.
24.20.23.24
.
He
saith
againe
,
Feare
God
,
honour
the
King
.
And
this
is
according
to
that
example
of
the
priests
,
Leuites
,
and
the
people
of
the
olde
time
,
being
obedient
to
the
commandement
of
their
kings
.
There
is
none
example
in
the
scripture
for
the
popes
supremacie
.
If
in
all
the
holy
Bible
,
there
were
any
such
pregnant
example
,
testimonie
,
or
argument
,
for
the
defence
of
the
Supremacie
of
the
Pope
aboue
the
emperour
,
and
of
other
clergie
men
aboue
their
lawfull
Princes
,
oh
God
,
how
they
would
triumph
then
!
But
we
finde
not
any
such
matter
,
and
therefore
their
courage
might
soone
bee
allayed
,
if
they
were
not
too
impudent
.
Moreouer
,
it
cannot
be
denied
,
but
that
many
wise
and
godly
Kings
and
Princes
haue
gladly
preferred
and
aduaunced
beyond
some
others
,
many
learned
,
wise
,
graue
,
and
diuine
Prophets
,
Bishops
,
and
ministers
of
the
worde
,
for
their
owne
better
instruction
,
counsaile
,
and
comfort
.
Grat.
ca.
24.
quaest.
1.
offic.
Howbeit
,
that
therefore
the
Bishop
of
Rome
onely
should
bee
preferred
to
all
Kings
and
Princes
in
the
world
,
aduanced
aboue
all
other
Bishops
in
the
Church
,
yea
,
and
exalted
indignitie
beyonde
the
Angelles
of
GOD
,
(
as
if
hee
were
very
God
.
Anton.
in
parte
3.
Sum.
maior
.
ti.
22.
c.
2.
de
potest
.
papae
.
E●
.
ca.
3.
de
Iur.
&
4.
de
potesta
.
clauium
,
&
ca.
5.
de
.
maxima
potestate
papae
.
)
Surely
all
the
reasons
that
Antonine
and
others
whatsoeuer
,
haue
yet
produced
for
the
confirmation
thereof
,
are
weake
and
friuolous
.
There
hath
beene
no
little
adoo
to
contriue
and
bring
this
to
passe
,
that
the
Bishop
of
Rome
should
be
the
onely
head
of
all
other
Bishoppes
and
Priestes
,
and
that
the
Church
of
Rome
should
be
the
mother
of
al
other
Churches
.
Great
contention
arose
and
continued
betweene
the
Bishoppes
of
Constantinople
and
Rome
,
about
these
matters
,
for
an
hundred
and
twelue
yeeres
at
the
least
,
vntill
that
in
the
ende
,
Boniface
the
third
of
that
name
,
a
man
too
ambicious
and
craftie
,
Phocas
made
the
bishop
of
Rome
supreme
head
aboue
all
other
Bishops
.
obtayned
the
preheminence
vnder
that
bloudie
Phocas
,
(
which
had
a
little
before
killed
his
Lorde
and
Maister
Mauritius
the
Emperour
,
with
his
wife
and
children
,
and
so
gotten
possession
of
the
empire
)
about
the
yeere
of
our
Lorde
605.
A
very
meete
authour
for
so
godly
a
practise
,
which
hath
also
in
none
other
wise
beene
continued
,
then
it
first
commenced
and
tooke
his
originall
,
that
is
to
say
,
Vrspergensis
in
Phoca
.
Sabellicus
.
li
6.
M.
Palmerius
.
by
cruelty
,
murther
,
and
hypocrisie
,
to
the
finall
ruin
and
decay
of
the
Emperours
honour
and
estate
.
5.
If
this
authoritie
bee
fathered
on
Saint
Peter
,
who
seeth
not
how
farre
they
go
astray
from
all
truth
,
and
that
they
would
also
dazle
the
eies
of
them
which
see
full
cleerely
?
The
authoritie
of
the
Pope
cannot
be
fathered
on
S.
Peter
If
Peter
had
beene
the
cheefe
among
the
Apostles
in
order
,
yet
who
can
prooue
that
hee
was
so
in
office
?
And
if
hee
had
beene
preferred
to
all
the
other
Apostles
both
in
order
and
office
,
(
as
wee
finde
it
not
,
but
rather
that
he
was
onely
equall
with
them
)
yet
,
who
can
iustly
say
,
that
Peter
was
ordained
of
Christ
to
bee
the
vniuersall
head
of
the
Church
,
that
Peter
hadde
authoritie
giuen
him
to
make
the
Bishoppes
of
Rome
cheefe
Bishops
ouer
all
others
by
continuall
succession
:
that
Peter
himselfe
was
at
Rome
,
and
was
the
Bishoppe
of
that
Cittie
,
and
that
hee
dyed
at
Rome
.
Surely
all
these
things
they
shall
neuer
bee
able
to
prooue
.
But
if
they
coulde
prooue
all
,
yet
with
what
face
presume
they
to
extoll
theyr
Pope
aboue
Kings
,
Princes
,
Emperours
?
It
is
certaine
,
that
Christ
Iesus
commaunded
his
Apostle
Peter
to
paie
tribute
to
the
Emperour
,
and
commaunded
that
Caesar
should
haue
his
due
:
Saint
Paul
in
many
places
exhorteth
men
to
be
obedient
to
the
Emperour
,
and
Ordinances
:
1.
Pet.
5.2.2
.
and
S.
Peter
hath
not
only
taught
submission
to
the
same
as
before
is
said
:
but
also
sharply
reproued
them
,
that
,
being
placed
in
the
Church
,
would
seek
to
gouerne
and
rule
ouer
their
brethren
,
as
Lords
of
the
Heathen
.
Lact.
de
diui.
praemio
,
li.
7.
cap.
25.
But
the
Pope
,
notwithstanding
this
,
being
aduaunced
by
craftie
,
indirect
,
and
diuellish
meanes
,
far
aboue
his
worthinesse
,
as
that
Tyrant
,
which
of
all
others
is
to
be
detested
and
abhorred
,
(
as
it
shall
be
further
plainly
prooued
)
doth
vsurpe
dominion
ouer
all
Bishops
&
Churches
,
and
aboue
all
Princes
&
people
,
in
such
tyrannical
sort
,
as
yet
neuer
any
Tytan
or
Heathenish
Tirant
hath
don
,
sit
hence
the
creation
of
the
world
.
And
surely
,
so
both
Paul
,
and
also
Peter
,
would
boldly
tel
him
to
his
face
,
if
they
were
now
liuing
on
the
earth
.
Phocas
.
Boniface
3.
When
Phocas
for
his
owne
safetie
,
profite
,
and
glorie
,
yeelded
to
this
,
that
Boniface
the
Bishop
of
Rome
,
should
be
the
chiefe
Bishop
of
the
world
,
hee
litle
thought
of
the
inconuenience
that
would
grow
thereof
:
or
,
if
hee
had
thought
thereon
,
yet
regarded
hee
rather
his
owne
present
honour
and
gaine
,
then
the
good
of
them
that
succeeded
him
.
And
albeit
,
that
the
Germane
Emperor
Otho
.
1.
had
giuen
his
oath
,
Otho
.
1.
Platina
.
Pope
Ioh.
13.
and
made
faire
promises
to
Pope
Ioh.
13.
to
bee
dutifull
and
beneficiall
to
him
and
his
Church
,
vppon
this
condition
,
that
he
would
be
a
meanes
that
hee
might
be
receiued
into
Rome
,
and
there
crowned
Emperor
,
with
the
title
of
Augustus
:
yet
,
when
afterward
he
saw
the
pride
of
the
Pope
,
and
considered
into
what
thraldome
he
had
cast
himselfe
,
hee
could
hardly
beare
it
in
the
time
of
Pope
Iohn
:
but
afterward
,
perceiuing
that
Benedict
the
5.
which
succeeded
Iohn
,
Benedict
5.
Summa
.
Conc.
fol.
320.
would
not
willingly
yeeld
&
surrender
one
inch
vnto
the
Emperour
,
of
that
which
his
predecessour
had
arrogated
,
he
made
no
more
of
the
matter
,
but
quite
expelled
him
the
Sea
,
and
constrained
the
Cleargie
to
admit
and
receiue
Leo
8.
into
his
place
.
Leo
5.
Otho
.
3.
Grego
.
6.
R.
Reynold
de
vit.
imparat
.
The
like
minde
reteined
Otho
3.
who
hauing
preferred
Gregorie
6.
to
the
See
,
and
hearing
that
Iohn
had
expelled
him
,
and
vsurped
by
the
counsell
of
one
Crescentius
,
he
leuied
an
Armie
,
entred
into
Italie
,
tooke
Rome
,
killed
Crescentius
,
put
out
the
eyes
of
the
vsurper
,
and
restored
Gregorie
againe
.
6.
Although
the
Nicene
Councel
(
for
orders
sake
,
Nicen.
Con.
ca.
6.7
.
d.
65.
quoniam
.
&
Mos
antiq.
Item
.
in
Antioc
.
Con.
ca.
9.
q.
3.
d.
6.
per
sing
.
Hier.
ad
Euge
.
d●st.
93.
ca.
Olim.
&
for
the
better
gouernment
of
the
Church
)
thoght
it
right
good
,
and
permitted
that
Metropolitanes
and
Arch-bishops
should
bee
placed
in
and
ouer
diuers
prouinces
:
yet
was
not
that
in
any
other
meaning
,
but
that
neuerthelesse
,
euery
Church
should
reteine
and
enioy
it
owne
honour
.
But
that
one
man
should
bee
exalted
in
the
Church
aboue
all
Patriarkes
,
Bishops
,
Ministers
,
yea
,
aboue
all
Kings
and
Caesars
in
the
world
,
to
whom
only
all
persons
of
whatsoeuer
estate
,
condition
or
order
,
should
yeeld
and
obey
,
as
to
their
vniuersall
and
Supreme
head
,
the
said
Councell
neuer
gaue
one
lote
of
consent
.
[
](A18015-e18170-b)*
*
There
wer
constituted
3.
Patriarkes
in
the
3
parts
of
the
world
:
Asia
,
Affrica
,
Europa
,
&
the
B.
of
Rome
was
,
but
as
one
of
the
three
Patriarkes
.
Eccle.
hist.
.
In
this
Councell
was
the
Bishop
of
Rome
numbred
among
the
Patriarkes
,
as
one
of
them
,
but
not
aboue
any
one
of
them
.
And
it
was
decreed
,
that
hee
should
haue
no
greater
authoritie
nor
iurisdiction
in
his
owne
Prouince
,
then
either
the
Patriarke
of
Antioch
,
had
in
his
Prouince
,
or
that
the
Patriarke
of
Alexandria
had
in
his
Prouince
.
And
besides
that
,
if
he
did
not
perform
his
dutie
in
his
place
,
that
he
should
be
reputed
for
neither
a
priest
nor
a
patriarke
.
The
great
Aphrican
councell
worthily
reiected
the
proud
petition
of
that
ambitious
Prelate
of
Constantinople
,
Aphrican
Conc.
apad
Carthag
.
which
sought
to
exalt
himselfe
so
contrarie
to
the
word
of
God
,
and
expressely
decreed
,
that
the
Bishop
of
that
See
,
though
he
first
spake
in
sundrie
Councels
,
and
vsed
to
take
the
first
seate
in
the
congregation
,
should
not
(
for
all
that
)
be
called
Princeps
Sacerdotum
,
aut
Summus
Sacerdos
,
aut
aliquid
huiusmodi
,
that
is
,
Dist.
99.
the
Prince
of
Priestes
,
or
the
cheefe
Bishoppe
,
or
by
any
like
title
,
but
onely
the
bishop
of
the
first
See
.
Neither
,
that
the
Bishop
of
Rome
should
bee
called
the
Vniuersall
Pope
or
high
Priest
.
And
thereunto
Gratian
addeth
the
wordes
of
Pelagius
,
Pelag.
to
all
other
Bishops
.
Nullus
Patriarcharum
,
Vniuersalitis
vocabulo
vnquam
vtatur
:
The
title
of
vniuersall
pope
or
bishop
was
odious
in
those
daies
.
quiasi
summus
patriarcha
vniuersalis
dicitur
,
Patriarcharum
nomen
caeteris
derogatur
,
Sed
absit
hoc
a
fidelibus
,
hoc
sibi
velle
quempiam
arripere
.
Let
not
any
one
of
the
Patriarkes
(
saith
hee
)
at
anytime
take
on
him
the
name
of
Vniuersalitie
:
for
if
the
cheefe
Patriarke
should
bee
called
the
vniuersall
Patriarke
,
the
name
of
Patriarke
woulde
bee
taken
away
from
all
other
.
But
God
forbid
that
any
Christian
man
should
be
willing
to
take
on
him
this
title
.
Aug.
li.
3.
ca.
3.
de
baptismo
contra
Donatist
.
Neque
enim
quisque
nostrum
,
&c.
And
Augustine
against
the
Donatists
to
that
ende
,
reciteth
the
wordes
of
Cyprian
,
spoken
in
the
Councell
of
Carthage
:
for
neyther
hath
any
of
vs
(
saith
hee
)
made
himselfe
a
Bishop
of
Bishoppes
,
or
a
cheefe
Bishop
,
nor
constrained
our
fellow
brethren
to
the
necessitie
of
obedience
with
a
tyrannicall
feare
.
Gregor.
1.
withstood
this
title
.
Epist.
35.
ad
Ioan.
epis
.
Constantinop
.
et
epist.
38.
li.
4.
in
An
,
dom.
590.
Gregorie
also
(
sometimes
Bishop
of
Rome
)
verie
sharpely
reprooued
Iohn
the
Bishop
of
Constantinople
,
for
that
hee
presumed
to
vsurpe
this
Title
,
well
neere
a
thousande
yeares
ago
,
and
sayde
in
an
epistle
which
hee
wrote
to
him
,
that
the
King
of
Pride
,
namely
Antichrist
,
was
neere
.
Moreouer
,
hee
reprooued
Eulogius
the
Patriarke
of
Alexandra
,
for
that
in
the
preface
of
an
epistle
which
hee
had
written
vnto
him
,
hee
called
him
the
Vniuersall
Pope
,
hee
charged
him
to
doo
no
more
so
,
for
that
his
desire
was
to
prosper
and
excell
in
vertues
,
and
not
in
Titles
.
Neither
accounted
hee
that
thing
to
bee
to
himselfe
an
honor
,
wherein
hee
acknowledged
that
his
brethren
did
loose
their
honour
.
7
Howbeit
,
they
would
willingly
recure
this
deepe
wounde
that
Gregorie
hath
giuen
them
that
so
proudely
aspire
:
but
how
?
Note
(
saith
one
)
the
humilitie
of
Gregorie
,
whiles
he
reprehendeth
the
Patriarke
of
Alexandria
:
Comment.
super
,
decret
card
.
Alex.
d.
96.
Ecce
.
hee
might
haue
added
▪
marke
the
ambition
of
our
Popes
,
which
impudently
aspire
and
aduaunce
themselues
not
onely
in
all
titles
of
worldly
glorie
:
but
also
in
all
power
,
rule
,
and
dominion
ouer
their
Churches
,
aboue
Kings
,
Princes
,
Emperours
,
and
all
that
is
called
GOD
.
Hee
sayth
not
so
,
but
Note
Gregories
humilitie
:
yet
thus
he
sayth
.
Instruit
Gregorius
ad
humilitatem
Romanos
Pontifices
,
Hee
teacheth
the
Romane
Bishops
humilitie
.
And
heereof
was
it
,
The
Pope
is
called
a
seruant
,
yet
holdeth
hee
authoritie
aboue
kings
that
the
Pope
(
though
fore
against
his
will
)
yeelded
to
bee
called
Seruus
Seruorum
Dei
,
and
to
call
the
other
Bishoppes
brethren
.
But
so
accepted
,
partly
for
the
conformitie
of
Name
,
as
Christ
called
his
Apostles
his
brethren
,
and
said
that
himselfe
was
their
seruant
:
partly
,
for
the
equalitie
of
merit
:
and
partly
,
for
the
condignitie
of
order
(
as
they
say
)
and
not
in
any
wise
concerning
the
authoritie
of
iurisdiction
,
which
yet
he
reteineth
wholy
to
himselfe
.
But
yet
,
Gregorie
him selfe
made
it
not
so
light
a
matter
,
as
that
the
glosse
or
glaunce
of
a
Commentor
,
or
any
such
accidentall
tytles
(
for
onely
shewes
)
could
appease
so
mightie
a
tempest
.
For
he
said
plainly
,
and
denounced
it
with
no
small
vehemencie
of
words
and
gesture
,
that
the
tytle
of
Vniuersall
Bishop
,
was
A
proud
,
a
sacrilegious
,
a
prophane
,
and
an
Antichristian
Name
.
And
hee
saide
moreouer
,
that
whosoeuer
taketh
on
him
that
name
,
he
is
Grego
.
his
opinion
of
this
Title
:
Vniuersal
Pope
.
Nomen
arrogans
,
sacrilegum
,
profanum
,
Antichristianum
est
.
This
Gregory
spake
when
the
B.
of
Constan
.
would
be
so
called
:
&
therin
he
prophefied
of
the
Pop.
of
Rome
,
that
after
him
should
indeed
arise
and
be
that
very
Antichrist
,
whose
forerunner
this
B
of
Constant
.
was
,
as
this
title
declared
him
,
by
the
testimony
of
Gregory
:
About
the
yeare
of
our
Lord
,
600.
Aeneid
.
li.
3.
the
Prince
of
Pride
Lucifer
,
an
Apostate
,
and
the
heraulde
of
Antichrist
.
These
wordes
hee
vttered
at
what
time
Mauritius
the
Emperour
would
that
the
Bishop
of
Constantinople
should
be
entituled
(
as
hee
would
be
indeed
)
the
Vniuersall
Pope
.
As
if
he
would
haue
said
in
a
word
:
This
is
Monstrum
&
portentum
Mundi
,
That
Monster
,
and
only
miscreant
of
the
worlde
.
Neither
hath
Platina
letted
so
to
entitle
some
of
the
Romane
Sea
,
in
regard
of
their
Satanicall
doctrines
,
and
abhominable
liues
:
as
vnto
whom
,
that
hobling
verse
which
sometimes
Vigil
composed
of
that
huge
Cyclops
(
a
verie
semblable
Monster
)
may
not
vnaptly
be
applied
,
howsoeuer
the
Poet
seemeth
by
way
of
prophesie
to
point
at
this
person
.
Monstr'
horrend'
inform'
ingens
,
cui
lumen
ademptum
.
A
Monster
,
ouglee
,
from
shappen
,
huge
,
and
starke-blinde
.
8
And
as
he
hath
beene
intituled
,
Papa
.
so
hath
hee
reuealed
himselfe
to
all
the
world
in
the
time
appointed
.
At
the
sight
wherof
,
men
may
call
him
,
as
well
worthie
,
not
Pappas
which
is
a
father
:
but
may
well
say
of
him
with
admiration
in
his
owne
language
,
Papae
,
noua
figura
oris
:
Beholde
that
straunge
and
newe
formed
thing
,
such
,
as
the
like
was
neuer
seene
before
!
And
so
is
he
tearmed
by
some
of
his
owne
,
Admirabilis
Papa
,
&
stupormundi
.
The
Pope
admirable
,
Iohn
Ianuen
.
Peter
Egid.
in
dict.
Papa
.
Anorlicus
.
What
is
ment
by
a
monster
.
and
the
wonder
of
the
worlde
.
That
is
called
a
monster
,
which
either
much
differeth
from
Nature
,
or
that
which
is
farre
degenerated
from
the
natural
forme
.
But
lo
;
what
can
bee
more
straunge
,
and
further
off
from
the
nature
of
a
true
Christian
,
then
that
a
man
professing
Christianitie
,
should
(
in
contempt
of
the
worde
of
God
,
and
of
all
holie
Religion
)
chalenge
,
exact
,
and
vsurpe
among
Christians
an
vngodlie
power
,
both
ouer
the
Church
,
and
the
Common
wealth
,
with
more
then
a
tyrannicall
or
heathenish
force
?
Is
not
hee
therefore
a
Moster
?
What
can
bee
more
monstrous
,
then
that
a
man
shoulde
bee
metamorphosed
from
an
humble
person
,
to
a
proude
tyrant
:
from
a
father
of
peace
,
to
a
worker
of
warres
:
from
a
patterne
of
honestie
,
to
a
myrrour
of
luxurie
?
to
bee
chaunged
,
from
a
meeke
sheepe
,
to
a
rauening
woolfe
:
to
be
turned
from
godlinesse
to
Atheisme
:
from
Christianitie
to
Epicurisme
:
from
the
childe
of
God
,
to
a
member
of
the
deuill
?
If
the
light
become
darkenesse
,
Alas
,
howe
great
is
that
darkenesse
?
What
husbandman
,
woulde
not
wonder
,
that
after
his
great
labour
,
the
best
Grape
that
he
planted
,
should
yeelde
him
sowre
Grapes
,
and
the
cleanest
seede
that
he
sowed
in
his
field
should
bee
ouercome
with
tares
?
Amongst
whom
Antichrist
was
borne
.
Eras
.
in
1.
Iohn
2.
And
who
can
but
maruaile
,
that
Antichrist
,
that
is
,
a
person
contrarie
to
Christ
in
life
,
in
doctrine
,
and
studies
,
shoulde
haue
beene
begotten
,
conceiued
,
borne
,
and
brought
vp
in
the
Church
among
them
(
before
all
others
)
that
professed
the
holie
Religion
of
Iesus
Christ
?
If
the
holie
Apostles
,
and
Disciples
of
our
Lorde
wondred
not
a
little
when
they
perceiued
by
the
doctrine
of
Christ
,
that
the
Scribes
and
Pharisees
,
which
were
saide
to
sitte
in
Moses
Chaire
,
did
verie
little
or
nothing
resemble
Moses
:
but
rather
were
contrarie
to
him
in
their
liues
,
doctrines
,
and
studies
:
then
worthilie
may
wee
wonder
at
this
Vniuersall
person
,
which
is
sayde
to
sitte
in
Peters
Chaire
,
and
is
called
the
Vicar
of
Christ
:
when
wee
see
,
that
hee
is
so
contrarie
to
Peter
,
as
euer
Simon
Magus
was
,
(
except
onely
in
this
,
that
he
denied
his
Maister
;
woulde
haue
hindered
his
Maister
;
did
sleepe
when
he
shoulde
haue
watched
in
his
curious
noting
of
Iohn
;
and
in
such
other
his
sinnes
and
imperfections
)
yea
,
and
so
contrarie
to
Christ
,
as
Iudas
was
,
which
betraid
him
?
Christ
said
of
Iudas
,
that
hee
was
a
diuell
,
though
Iudas
came
to
kisse
him
:
and
hee
called
Simon
Peter
,
Satan
,
and
commanded
him
back
behind
him
,
when
he
would
haue
hindered
him
in
the
performance
of
his
dutie
.
Now
,
what
to
iudge
of
such
a
person
,
which
resembleth
the
Iewes
in
their
hypocrisie
,
and
Iudas
in
his
treacherie
,
&
Simon
in
his
worldly
deuises
,
&
Magus
in
his
sorceries
,
we
may
resolue
without
long
deliberation
,
hauing
throughly
viewed
the
image
of
his
counterfet
holy
life
,
and
so
we
may
call
him
a
monster
in
deed
.
9
Againe
,
The
Pope
teacheth
a
contrary
doctrine
&
law
.
what
place
hath
the
doctrine
of
Christ
in
that
new
formed
persons
mind
?
what
more
oppugneth
the
law
and
the
gospel
,
then
his
erronious
and
false
glosses
,
decrees
,
Canons
,
traditions
,
doctrines
?
Christ
teacheth
Truth
:
but
the
Pope
diuulgateth
vnwritten
fables
and
lies
.
Christ
requireth
faith
to
iustification
:
but
the
Pope
extolleth
mans
merits
.
Christ
preacheth
peace
,
charitie
,
brotherlie
loue
:
but
the
Pope
moueth
vp
discord
,
wrath
,
hatred
,
wars
,
murthers
.
Christ
commandeth
vs
to
be
obedient
to
the
law
of
God
:
but
the
Popes
folowing
the
hypocriticall
Pharisee
,
maketh
void
the
law
of
God
,
through
his
owne
traditions
.
Christ
expresly
forbiddeth
,
that
any
man
should
either
ad
vnto
the
word
of
God
,
or
withdraw
any
thing
from
the
same
:
but
the
Pope
most
presumptuously
nowe
addeth
,
Irenaeus
.
li.
4.
ca.
25.
de
tradit
.
sen.
now
detracteth
,
&
thereof
giueth
such
interpretations
,
as
his
owne
fantasie
affoordeth
,
as
the
ancient
heretikes
haue
accustomed
to
do
.
Christ
commanded
his
apostles
and
disciples
,
to
search
the
scriptures
,
to
write
vnto
the
churches
,
to
preach
the
Gospel
to
all
creatures
,
&
to
publish
that
openly
,
which
he
taught
them
in
secret
:
but
the
Pope
forbiddeth
the
translation
of
the
Bible
into
diuerse
tongs
,
wherin
the
people
may
read
the
same
:
hee
inhibiteth
the
preaching
of
the
gospel
,
&
shutteth
out
the
people
of
God
from
the
reading
,
hearing
,
and
conferring
of
the
scriptures
and
word
of
God
:
&
imitating
that
vngodly
Antiochus
king
of
Graecia
,
and
that
prophane
Iulian
the
Apostate
:
he
straitly
chargeth
,
that
the
common
people
shall
neither
reade
,
nor
write
,
nor
talke
,
nor
sing
,
of
Religion
,
or
of
anie
part
of
the
worde
of
God
,
excluding
them
out
from
all
participation
of
those
holie
mysteries
and
precious
iewels
,
as
dogs
,
and
swine
,
making
houocke
of
Christian
people
,
whom
he
proffereth
to
Satan
to
bee
led
blindfold
into
errours
and
damnation
.
Our
Sauiour
Christ
hath
both
by
his
worde
taught
,
and
by
his
owne
example
commended
vnto
his
Apostles
,
and
Disciples
,
1.
Thes.
2.4
.
all
due
obedience
to
Princes
,
and
a
willing
subiection
to
all
manner
Ordinaunces
of
man
for
the
Lordes
sake
:
But
the
Pope
,
exalting
himselfe
aboue
all
that
is
called
GOD
,
bindeth
all
Kinges
and
Caesars
,
to
yeelde
and
submit
themselues
to
his
Censures
,
to
bee
ruled
by
his
Canones
,
and
Decrees
,
to
followe
his
deuises
,
his
Traditions
,
his
Councels
,
his
Lawes
,
yea
,
to
kisse
his
foote
,
and
to
humble
themselues
vnder
his
footestoole
.
A
speciall
note
of
Antichrist
,
in
that
hee
exalteth
himselfe
aboue
Kinges
,
and
Princes
,
which
in
regarde
of
their
high
place
and
dignitie
next
vnto
GOD
,
are
called
goddes
.
Finallie
,
Christ
hath
taught
and
commended
vnto
vs
,
all
Christian
vertues
,
as
fasting
,
prayer
,
humilitie
,
chastitie
,
holinesse
,
religion
,
and
the
true
worshippe
of
GOD
in
this
worlde
:
The
Pope
vnder
pretence
of
Religion
,
ouerthroweth
all
religion
.
but
the
Pope
beeing
choked
with
that
subitle
euill
,
that
secret
poyson
,
that
hidden
venom
,
that
shew
of
vertue
,
that
moath
of
holinesse
,
I
meane
hypocrisie
,
vnder
a
cruel
Art
,
he
heweth
downe
vertue
,
with
vertues
sword
:
vnder
a
shew
of
fasting
,
he
ouerthroweth
the
true
fast
:
vnder
colour
of
prayer
,
he
abolisheth
all
holy
inuocation
:
vnder
the
name
of
humilitie
,
he
fostereth
the
hautiest
pride
:
vnder
a
shadow
of
virginitie
,
he
banisheth
all
chastitie
:
vnder
the
title
of
holinesse
,
he
practiseth
all
abhomination
:
vnder
the
faire
face
of
Religion
,
hee
assayeth
to
throw
downe
all
Religion
:
and
vnder
the
profession
of
Christianitie
,
hee
persecuteth
Christ
in
his
members
.
Is
this
that
Successour
of
Peter
?
is
this
that
Seruant
of
the
seruants
of
God
?
is
this
the
right
Vicar
of
Christ
?
Nay
rather
,
this
is
the
persecuter
of
Peter
:
this
is
that
abhominable
Tyrant
,
the
which
(
as
Lactantius
once
saide
)
onely
imagineth
mischiefes
,
Lanct
.
de
dion
praem
:
li:
7.
ca.
25.
and
banisheth
that
light
which
sustaineth
the
world
:
this
is
that
Antichrist
pointed
at
by
Saint
Iohn
,
Apoc.
13.
Therefore
we
may
thus
argue
and
conclude
against
him
.
Who
so
is
most
contrarie
to
Christ
in
doctrine
,
in
studies
,
in
life
,
especially
of
them
that
pretend
the
greatest
holinesse
,
and
are
chiefest
in
the
profession
of
Christianitie
,
the
same
is
that
Antichrist
.
Apoc.
13.
But
the
Bishoppe
of
Rome
,
amongst
all
them
which
shew
the
greatest
holinesse
,
and
are
cheefest
in
the
profession
of
christianitie
,
is
most
contrarie
to
Christ
in
his
Doctrine
,
in
his
studies
,
in
his
life
.
Ergo
,
the
Bishoppe
of
Rome
is
that
Antichrist
.
The
Maior
cannot
bee
denied
:
and
the
Minor
is
sufficiently
proued
by
that
which
hath
been
in
this
chapter
produced
.
Therefore
they
also
that
striue
to
support
him
,
are
the
very
ministers
of
Antichrist
,
as
their
owne
Gregorie
would
tell
them
,
Greg.
li
4.
Epist.
30.
&
38.
if
hee
yet
liued
among
them
.
10.
And
it
is
likely
enough
that
the
ancient
Sibyle
,
whom
Lactantius
remembreth
,
expostulating
the
olde
Graecians
for
their
Idolatrie
,
in
the
exaltation
and
worship
of
earthy
Tyrants
in
the
place
of
God
,
did
therein
also
by
the
way
of
prophesie
,
point
at
them
and
their
folly
,
which
extoll
,
proppe
vp
,
and
honour
this
monster
.
O
Graece
:
thy
Gods
of
Tytanes
proude
what
mean'st
thou
thus
to
faine
?
Why
dedicatest
thou
thy
gifts
to
dead
men
thus
in
vaine
?
To
Idols
thou
dost
sacrifice
,
Alas
:
what
furie
brought
This
erroer
in
?
the
great
Gods
Law
the
whiles
contemn'd
for
nought
!
Psal.
12.9
.
But
this
is
most
certain
,
that
the
holy
Psalmist
accounteth
the
Children
of
men
most
worthy
of
rebuke
and
shame
,
for
the
exaltation
of
such
vngodly
persons
.
And
the
Lord
God
himselfe
deriding
their
follie
,
and
abhorring
,
their
great
madnesse
,
feedeth
them
with
wormewood
,
and
drencheth
them
with
the
water
of
bitter
gall
.
The
tempest
of
the
Lord
goeth
forth
against
them
in
his
wrath
,
&
a
violent
whirle-wind
falleth
down
vpon
their
heades
.
Ier
23.15
.
And
this
haue
they
gotten
for
their
reward
in
the
setting
vp
and
defending
of
this
their
Idoll
.
It
shal
be
good
for
them
therefore
,
who
haue
bin
dreanched
with
those
venemous
dregges
of
the
fornication
of
Antichrist
,
to
forsake
him
in
season
,
to
purge
out
the
venemous
humours
of
their
abhominations
,
by
a
true
repentance
,
in
the
bloud
of
Christ
,
and
henceforth
yeeld
themselues
obedient
to
God
,
and
dutifull
to
his
annointed
(
our
most
Soueraigne
Princesse
)
in
all
gratitude
and
right
contentation
,
and
that
before
they
feele
the
intollerable
effect
of
the
heauy
curse
of
almightie
God
,
and
be
constrained
to
beare
theyr
open
reproach
and
shame
among
men
.
CHAP.
V.
The
Bishoppe
of
Rome
is
yet
more
plainely
deciphered
to
bee
that
very
Antichrist
which
was
reuealed
to
Saint
Iohn
.
Apoca.
13.
THe
Bishop
of
Rome
(
as
before
it
is
declared
)
making
the
greatest
shew
of
holines
in
the
world
,
as
if
he
were
not
only
a
Saint
,
or
the
son
of
God
,
but
euen
God
himselfe
:
hath
entitled
himselfe
with
many
holy
,
high
,
&
wonderful
names
,
and
set
himself
fourth
,
as
one
most
ready
and
best
able
to
helpe
and
relieue
the
Church
of
Christ
,
both
in
the
world
&
out
of
the
world
at
euerie
need
:
Howbeit
,
when
he
is
thorowly
considered
of
,
and
wisely
obserued
touching
his
doctrine
,
his
studies
and
his
conuersation
,
the
former
semblance
and
shew
of
high
holinesse
,
shall
bee
so
shadowed
and
blemished
in
his
person
,
that
nothing
shall
be
found
inhabiting
and
resting
within
him
indeede
,
besides
deepe
hypocrisies
,
great
abhominations
,
and
horrible
sins
.
And
that
this
faire
shew
of
Angelicall
holines
is
nothing
else
,
but
a
guile
to
deceiue
the
Saints
of
God
,
as
the
Woolfe
which
is
cladde
in
sheepes
clothing
,
the
sooner
to
take
and
deuour
the
seely
sheep
.
But
as
the
rauening
woolfe
bewrayeth
himselfe
by
his
voyce
,
by
the
maner
of
his
feeding
,
and
by
other
woluish
euil
qualities
,
to
be
no
sheep
,
but
a
wolfe
,
an
enemy
to
the
sheepe
:
euen
so
I
say
again
,
hath
the
Bishop
of
Rome
sufficiently
deciphered
himselfe
by
his
false
doctrine
,
by
his
diuellish
practises
,
and
his
abhominable
life
,
behauior
,
and
fruits
,
what
he
is
indeede
,
that
is
to
say
,
that
very
Antichrist
,
to
the
horrour
and
dreade
of
all
Christians
.
Neither
were
al
men
so
blinde
in
the
time
of
his
appearance
,
Ioh.
Hus
in
An.
Dom.
1415.
but
that
by
many
of
them
he
was
plainely
perceiued
and
abandoned
.
When
Iohannes
Hus
in
his
time
had
founde
him
,
he
could
not
bee
silent
:
and
when
Erasmus
had
descried
him
,
he
pointed
at
him
directly
with
his
finger
,
Erasmus
.
as
who
would
say
,
I
haue
descried
that
hidious
monster
,
and
lo
there
he
sitteth
in
the
Temple
of
God
,
Th●y
espied
.
Antichrist
,
as
a
God
.
Hauing
spoken
of
the
dignitie
of
Christ
our
high
priest
,
hee
sayth
,
Cum
huius
dignitate
,
compone
vnius
Templi
Pontificem
,
qui
Sacerdotium
vnius
anni
,
Inparaph
ras
.
In
marc
.
1
1.
ab
impio
rege
turpi
precio
redemerit
.
Confer
nudum
Iesu
caput
,
cum
huius
auro
gemmisque
Lucente
Tiara
.
With
the
dignitie
of
Christ
,
compare
a
Bishop
of
one
Temple
,
which
hath
bought
a
priestood
lasting
but
for
one
yeere
,
of
a
wicked
King
,
for
a
filthie
sum
of
money
.
Compare
the
bare
head
of
Iesus
,
with
his
tyre
or
Myter
,
all
glistering
and
shining
with
gold
and
precious
stones
,
&c.
But
when
that
Martine
Luther
in
the
same
age
,
Luther
.
being
about
one
hundred
yeares
after
Iohn
Hus
,
and
in
the
yeere
of
our
Lorde
1515
,
had
espied
the
Romish
iniquitie
,
Bulleng.
in
Apoc.
11.
heming
.
Euchir
:
ca.
10.
de
Ordine
.
Ecclae
.
hee
did
not
onely
point
at
,
and
discouer
him
,
but
also
very
earnestly
thencefoorth
pursued
him
in
hoate
chace
,
maugre
the
loud
lowing
of
all
Romish
Bulles
,
and
the
madde
malice
of
Apollyon
that
destroying
Diuell
.
And
thus
haue
Iohn
Wickliffe
,
and
Zuinglius
,
and
Ochinus
,
and
Bucer
,
and
Bullenger
,
and
Munster
,
and
Caluine
,
with
many
other
right
learned
and
famous
men
in
the
Church
,
iudged
of
the
Bishop
of
Rome
,
and
written
agaynst
his
abhominations
,
nothing
fearing
to
depaint
him
forth
as
that
Antichrist
so
much
spoken
of
,
and
to
pursue
him
to
the
death
,
with
the
most
profounde
Arguments
of
Gods
worde
.
Neither
may
we
thinke
that
anie
of
those
men
before
named
,
haue
beene
the
first
Authours
of
this
opinion
:
but
that
Irenaeus
,
and
Arnulphus
,
and
other
holie
Martyrs
and
Fathers
of
the
Church
,
which
liued
full
manie
yeares
before
them
,
haue
in
theyr
tymes
considered
and
after
a
sort
reuealed
the
same
:
whose
wordes
and
testimonies
thereof
here
to
write
,
woulde
bee
too
tedious
,
and
to
no
purpose
,
beeing
by
others
alreadie
so
often
and
plainly
noted
.
Moreouer
,
it
is
certaine
,
that
Baptista
Mantuan
,
Laurentius
Valla
,
Franciscus
Petrarchus
,
Marsilius
Patauinus
,
Hieronimus
Sauanorola
,
and
Ioachim
Abbas
,
who
ledde
theyr
lyues
in
the
Citie
of
Rome
,
euen
in
the
face
of
the
Pope
,
and
his
Cardinalles
,
and
were
sometymes
partakers
of
the
same
fayth
and
Religion
,
haue
in
theyr
wrytings
much
complayned
of
the
wickednesse
of
the
Church
,
and
did
not
onelie
vnder
certaine
similitudes
,
and
darke
speeches
couertlie
,
but
also
sometimes
in
plaine
tearmes
openlie
declare
to
the
Worlde
▪
that
Antichrist
reigned
in
the
succession
of
the
Popes
,
or
among
the
Bishoppes
of
that
Sea
.
And
of
this
wee
also
are
not
ignoraunt
,
that
from
the
Popes
holinesse
,
there
is
gone
foorth
a
farre
greater
hypocrisie
into
all
the
worlde
,
then
that
which
went
foorth
from
the
Prophets
of
Ierusalem
into
all
the
lande
of
Iuda
.
Ior.
23.15
.
Howbeeit
the
most
part
of
all
men
(
hauing
their
eyes
enchaunted
with
his
sorceries
,
and
their
hearts
hardened
through
vnbeleefe
)
can
neither
feele
,
nor
perceiue
such
a
thing
,
vntill
that
they
,
with
the
Kings
of
the
earth
,
and
earthlie
minded
men
,
haue
deepelie
pledged
him
in
the
venemous
dregges
of
his
fornications
.
666
The
number
of
the
beast
.
2
Others
also
hauing
good
vnderstanding
,
haue
reckoned
the
number
of
the
beast
,
and
haue
founde
it
to
bee
(
as
Iohn
saide
)
Arithmos
Anthropou
,
The
number
of
man
,
that
is
to
say
,
either
such
a
number
as
may
bee
by
mans
reason
vnderstoode
,
or
such
a
number
,
as
concerneth
man
,
as
that
Antichrist
shoulde
bee
a
man
,
or
in
and
among
men
.
And
that
his
iust
number
is
,
sixe
hundred
sixtie
and
sixe
.
In
the
which
number
indeede
is
contained
,
not
onelie
the
Time
when
Antichrist
shoulde
bee
borne
,
when
he
shoulde
be
reuealed
,
and
how
long
he
should
raigne
in
his
might
and
great
pompe
:
but
also
the
nation
,
the
place
,
the
pride
,
the
ingenie
,
the
power
,
and
nature
of
Antichrist
.
How
to
reckon
the
number
of
the
beast
.
Some
haue
taken
the
time
to
commence
,
from
the
Conception
of
Christ
,
and
from
thence
to
bee
reckoned
vnto
the
yeare
of
our
Lorde
,
666.
And
this
reason
they
haue
for
it
,
that
as
euerie
vertue
hath
to
it
a
vice
opposed
,
and
agaynst
the
light
is
set
the
darkenesse
:
so
Christ
findeth
his
Antichrist
.
Christ
and
Antichrist
are
in
the
world
at
one
time
.
Christ
was
no
sooner
conceiued
by
the
holie
Ghost
,
but
by
and
by
Antichrist
was
conceiued
by
the
spirite
of
the
Diuell
:
the
one
in
the
wombe
of
the
Virgine
:
the
other
in
the
hearts
of
worldly
men
.
Indeede
,
it
is
true
,
if
this
place
bee
vnderstoode
of
that
generall
Antichrist
.
For
there
is
not
onelie
a
Christ
,
to
saue
,
but
also
an
Antichrist
to
destroy
,
as
the
seede
of
the
woman
,
and
the
seede
of
the
Serpent
.
But
it
is
certaine
,
that
Saint
Iohn
by
prophecie
poynteth
at
some
speciall
and
notable
Antichrist
to
come
afterwarde
.
Bul.
in
Apo.
13.
con.
611
Aret.
in
.
apo.
13.
And
in
that
respect
,
the
learned
haue
taken
the
supputation
of
the
time
from
the
Reuelation
of
this
mysterie
to
Saint
Iohn
in
the
Isle
of
Pathmos
,
the
which
was
(
after
the
iudgement
of
Irenaeus
)
in
the
latter
time
of
Domitian
the
Emperour
,
who
was
a
mightie
persecutour
of
the
Christian
Religion
,
and
a
contemner
of
Christ
.
A
Christe
nat
.
anno
.
97.
ad
anno
.
764.
And
this
was
(
as
Eusebius
sayeth
in
his
Chronicles
)
about
nintie
and
seauen
yeares
after
the
Natiuitie
of
Christ
.
Nowe
from
thence
,
if
yee
reckon
666.
yeares
,
that
is
to
say
,
vnto
the
yeare
of
our
Lorde
764
,
The
begetting
conceiuing
,
&c.
of
Antichrist
.
and
diuide
those
yeares
into
sixe
seuerall
ages
,
or
times
,
(
accounting
for
euery
time
111.
yeares
)
yee
shall
find
,
1.
How
that
Antichrist
was
begotten
:
2.
How
hee
was
conceiued
:
3.
Howe
hee
was
formed
:
4.
How
he
was
quickened
:
5.
How
his
Dame
groaned
towardes
the
birth
:
6.
How
hee
was
borne
and
brought
foorth
.
Then
from
thence
againe
,
if
yee
reckon
666.
yeares
,
that
is
to
say
,
vnto
the
yeare
of
our
Lorde
1430.
and
part
that
number
into
sixe
other
ages
or
times
,
ye
shall
perceiue
therein
:
1.
The
noursing
:
2.
The
growing
vp
:
3.
The
policie
:
4.
The
practise
:
5.
The
power
:
6.
The
chiefe
pompe
and
triumph
of
that
Antichrist
.
And
so
yee
shall
haue
for
his
begetting
and
conceiuing
222.
yeares
:
for
his
forming
,
and
quickening
222.
yeares
:
for
the
groning
and
birth
,
222.
yeares
:
for
his
nursing
and
growing
,
222
yeares
:
for
his
policie
and
practise
,
222.
yeares
:
and
for
his
power
and
chiefe
glorie
,
222.
yeares
:
being
in
the
whole
1332.
yeares
.
And
I
thinke
my
coniecture
probable
enough
,
that
the
Angel
in
Daniel
,
12
,
12.
speaking
of
the
two
times
:
and
also
of
the
1335.
dayes
,
rightly
aymed
to
the
ende
of
those
1332.
yeares
,
beeing
about
the
yeare
of
our
Lord
1429.
For
if
from
this
number
1335.
ye
take
3
,
and
then
diuide
the
remainder
into
2.
parts
,
according
to
the
rule
of
Mediations
,
ye
shall
finde
the
verie
number
666.
in
either
part
.
Thirdly
,
that
which
remaineth
of
the
time
,
whether
halfe
a
time
,
or
the
diuiding
of
the
time
:
The
declination
and
ruine
of
Antichrist
.
or
part
of
a
time
(
as
the
Lorde
in
his
secrete
councell
hath
decreed
it
)
concerneth
the
detestation
,
the
pursuing
,
the
wounding
,
the
languishing
,
the
waning
,
and
the
ruine
of
that
Antichrist
.
And
this
,
who
so
waiting
commeth
to
beholde
in
the
ende
of
those
1335.
dayes
,
is
accounted
happie
,
Dan.
12.12
by
the
testimonie
of
the
Angel
.
Therefore
,
as
we
doubt
not
,
but
that
we
are
happie
whom
the
Lord
hath
reserued
to
these
times
,
wherein
that
Antichrist
is
loathed
,
is
pursued
,
is
wounded
,
doth
languish
,
droope
,
and
runne
daylie
towards
his
ruine
and
vtter
decay
:
so
do
we
also
expect
in
faith
,
that
(
as
the
Lord
hath
promised
)
for
the
chosens
sake
,
the
time
of
his
raigne
shall
be
shortened
and
that
his
finall
destruction
is
neare
at
hand
.
That
Antichrist
whereunto
Iohn
poynted
is
found
in
Rome
.
3
What
things
haue
beene
wrought
and
done
in
the
Empyre
,
and
Sea
of
Rome
,
as
manifest
notes
of
that
Antichrist
,
and
well
worthie
the
obseruation
,
within
euerie
one
of
those
seuerall
times
or
Ages
,
I
minde
not
heere
at
large
to
discourse
:
but
after
a
fewe
wordes
thereof
,
to
referre
them
,
that
are
willing
to
vnderstand
the
same
,
vnto
the
generall
Councels
,
the
Centuries
,
the
Ecclesiasticall
histories
,
the
Chronicles
,
and
writers
of
those
times
.
It
is
most
certaine
,
When
the
misterie
of
Iniquitie
began
to
worke
.
that
this
misterie
of
iniquitie
beganne
to
worke
effectually
,
euen
then
,
when
S.
Iohn
sawe
these
things
reuealed
vnto
him
,
and
wrote
of
them
vnto
the
seauen
Churches
in
Asia
,
and
sayde
also
in
his
Canonicall
Epistle
,
that
euen
then
was
that
last
time
,
wherein
that
Antichrist
(
before
prophesied
of
)
should
come
;
&
so
from
thence
continued
working
from
age
to
age
,
vnto
the
yeare
of
our
Lord
764.
At
which
time
the
monstrous
Babe
was
borne
at
Rome
,
The
birth
of
Antichrist
.
and
(
after
a
sort
)
reuealed
in
the
world
with
no
little
wonder
.
And
then
foorthwith
the
Bishop
of
Rome
beganne
to
forget
all
Christian
humilitie
,
the
former
pouertie
of
the
Saints
,
the
ministerie
of
the
word
,
and
such
like
;
and
(
beeing
enriched
with
those
great
rewards
which
king
Pipine
,
and
other
princes
bestowed
on
him
)
hee
exalted
himselfe
beyond
measure
,
and
gladly
embraced
that
proude
name
Vniuersall
Bishop
;
which
was
giuen
to
Antichrist
by
the
tyrant
Phocas
,
Phocas
named
the
childe
.
whereof
also
Gregorie
had
before
prophesied
,
when
hee
sayde
,
that
the
Bishop
of
Constantinople
which
before
that
,
vsurped
that
Name
,
was
the
fore-runner
or
herauld
of
Antichrist
:
meaning
that
he
,
that
should
next
after
him
accept
of
the
same
title
,
was
indeede
that
Antichrist
.
Neither
hath
there
beene
any
other
(
besides
the
Bishops
of
Rome
)
sithence
that
time
,
that
hath
challenged
and
retained
this
Title
.
From
thence
forth
the
Pope
exalted
himselfe
more
&
more
,
in
the
church
aboue
al
other
Bishops
,
Decret.
Nicol
.
1.
papa
.
D.
21.
in
tant
.
&
Nunc.
D.
22.
c.
1.
d.
9.
S.
1.
Rom
d.
96.
vniuam
.
Patriarks
,
priests
,
ministers
,
preachers
:
and
also
departing
from
that
obedience
which
belonged
to
the
Emperor
,
he
vsurped
on
the
seculer
&
ciuill
power
:
so
much
that
the
Emperour
decreased
in
authoritie
,
which
the
Pope
arrogated
to
his
own
holines
,
&
in
processe
of
time
,
presumed
most
impudent
(
as
a
malepert
babe
)
to
face
his
Lorde
the
Emperour
,
De
Maiorat
&
obed.
Solit.
Carion
in
Iuno
.
to
thrust
downe
his
crowne
with
his
foote
,
&
by
way
of
an
odious
comparison
,
to
preferre
himselfe
to
the
Emperor
,
as
the
Sunne
is
preferred
to
the
Moone
in
beautie
and
brightnesse
,
with
the
abuse
of
that
place
of
Scripture
:
The
Pope
would
no
longer
obey
,
but
rule
ouer
the
Emperour
.
Gen.
1.16
.
God
made
two
great
lights
:
a
greater
light
to
rule
the
day
,
and
a
lesse
light
to
rule
the
night
.
Yea
,
beyonde
all
this
,
he
aduaunced
himselfe
in
all
things
aboue
Peter
,
whose
successour
hee
is
called
,
and
whose
sword
hee
would
beare
,
aboue
Christ
Iesus
,
whose
vicar
he
is
supposed
,
and
,
(
if
not
aboue
,
yet
)
equall
with
God
,
a
seruant
vnto
all
,
whose
seruants
he
was
named
.
Lo
here
was
that
departing
of
which
saint
Paul
prophesied
,
2.
Thes.
2.3
.
For
now
the
christians
for
a
great
part
reuolted
from
the
faith
of
Christ
,
and
from
their
obedience
to
their
kings
&
Emperors
,
&
willingly
yeeld
themselues
thrals
and
bondmen
to
the
bishop
of
Rome
:
that
is
to
say
,
to
Antichrist
,
that
child
of
Perdition
,
their
rebellious
head
and
Captaine
.
4.
Surely
,
if
we
consider
those
111.
yeeres
which
immediatly
followed
the
former
666.
yeares
,
The
noursing
of
Antichrist
.
&
were
referred
to
the
noursing
time
of
Antichrist
,
we
shal
perceiue
how
prettily
he
pearked
vp
,
and
began
to
discouer
himself
in
the
church
of
Rome
.
And
by
that
age
&
time
we
shal
easily
consider
&
iudge
of
al
the
ages
succeeding
:
that
is
to
say
,
by
the
consideration
of
this
noursing
time
of
Antichrist
,
we
may
coniecture
of
his
power
,
policy
,
practise
&
pompe
.
About
the
end
of
those
former
666.
yeeres
,
Adrian
1.
An.
764.
in
An.
Do.
764.
Pope
Adrian
the
first
,
occupied
the
See
of
Rome
,
and
held
the
same
about
23.
yeeres
.
As
this
Pope
exalted
himselfe
aboue
his
brethren
,
&
hunted
after
the
riches
and
glory
of
the
world
:
so
also
he
was
a
great
Idolater
.
In
this
Popes
time
was
holden
the
2.
Nicaene
Synode
,
Worshipping
of
Images
.
which
the
Greekes
call
the
7.
general
Synode
,
in
the
raigne
of
Irene
and
Constantine
her
yong
sonne
.
In
this
Synode
by
the
commandement
of
the
Pope
,
fortified
by
the
power
&
authority
of
the
Emperor
,
Basilius
,
the
Bishop
of
Ancyra
,
Theodorus
Cyrus
,
the
B.
of
Myron
,
&
Theodosius
the
B.
of
Amorie
,
Sum.
con
c.
fol.
277.
Basilius
Theodor.
9.
and
some
other
bishops
,
were
constrained
to
recant
their
opinions
against
the
worshipping
of
the
Images
of
Saints
.
And
in
the
said
Synode
it
was
decreed
,
Theodosius
Bishops
of
the
Ephesians
.
by
the
commandement
of
the
pope
,
&
the
consent
of
the
said
Irene
,
that
Images
shuld
be
restored
&
placed
in
the
churches
,
that
saints
shuld
be
worshipped
as
the
sons
of
God
,
that
their
reliques
,
and
the
ashes
of
the
martires
should
be
reuerently
honored
:
that
also
was
then
&
there
confirmed
by
a
general
consent
,
which
Phocas
had
before
that
time
commanded
:
namely
,
that
the
B.
of
Rome
should
be
the
highest
in
authority
ouer
al
other
bishops
,
&
that
the
church
of
Rome
should
be
the
head
of
al
other
churches
:
&
that
whosoeuer
spake
or
taught
contrary
to
this
decree
,
he
shuld
be
anathematized
&
condemned
.
Terasius
patriarke
of
Constantinople
,
In
consideraton
therof
Terasius
,
then
patriark
of
Constant
.
which
was
present
at
that
Synod
being
demanded
by
the
popes
commandement
,
whether
we
wold
consent
to
these
&
such
other
matters
which
wer
contained
in
a
certain
epistle
which
the
Pope
had
written
to
the
Emperour
and
Empresse
:
he
,
fearing
what
would
ensue
the
contrarie
,
answered
in
these
words
.
Nos
patrum
,
praeceptis
imbuti
,
Sum.
Concil.
fol.
277.
sic
confessi
sumus
,
&
confitemur
,
concordamus
,
&
vim
,
Literarum
Lectarum
confirmamus
,
&
Imaginum
picturas
,
secundum
priscam
patrum
traditionem
,
recipimus
,
&
has
desiderto
nostro
adoramus
.
That
is
,
We
being
instructed
in
the
precepts
of
the
Fathers
,
haue
so
confessed
,
and
do
confesse
,
concord
,
and
confirme
the
force
of
the
Letters
,
which
haue
beene
read
:
and
the
pictures
of
Images
,
according
to
the
ancient
traditions
of
the
Fathers
,
wee
doo
receiue
,
and
the
same
with
all
our
desire
we
do
adore
.
These
and
such
like
notes
of
Antichrist
,
appeare
in
the
Romane
Bishoppe
,
euen
in
the
noursing
time
of
the
Babe
which
(
as
ye
heard
before
)
was
commended
in
the
dayes
of
Pope
Adrian
,
Adrian
.
1.
the
first
:
666.
yeeres
from
the
acte
of
his
conception
,
and
was
continued
vnto
the
777.
yeere
of
the
same
,
about
the
yeere
of
our
Lord
and
Sauiour
,
875
:
that
is
,
vnto
the
latter
time
of
Pope
Adrian
the
second
,
Adrian
.
2.
Iohn
.
9.
and
at
the
beginning
of
Pope
Iohn
9.
which
succeeded
the
said
Adrian
2.
Both
these
Popes
hunting
eagerly
after
the
kingdome
and
honour
of
the
world
,
worshipping
straunge
goddes
,
vsurping
authoritie
ouer
all
Bishops
and
ciuill
magistrates
whatsoeuer
,
Cent.
9.
ca.
10.
stirring
vp
and
broaching
bloudy
warres
,
commanding
diuers
errours
,
idolatries
,
and
superfluities
to
be
vsed
and
obserued
for
their
owne
honour
and
filthie
Lucre
,
did
rather
encrease
,
then
any
way
let
or
diminish
the
iniquitie
of
that
place
.
Neither
vnlike
vnto
these
,
were
all
the
rest
that
succeeded
them
in
that
See
,
as
namely
Martine
2.
Agapetus
,
Adrian
3
,
Basile
,
Stephan
5.
Formosus
,
Boniface
6
,
Stephan
6
,
Romanus
,
Theodorus
2
,
Iohn
10
,
Benedict
4
,
Leo
5
,
Christopher
Sergius
3
,
Anastasius
3
,
with
others
:
vnto
the
yeere
of
our
Lord
,
986.
and
the
yeere
of
Antichrist
,
888.
5
Al
this
was
yet
in
the
noneage
of
Antichrist
,
The
time
of
the
thousand
yeeres
.
Apoc.
20.23
.
and
within
the
compasse
of
those
thousand
yeeres
wherin
Satan
was
bound
vp
from
seducing
the
Saints
of
God
.
Apoc.
20.2
.
But
it
seemeth
very
strange
that
Antichrist
could
be
gotten
in
the
Church
and
brought
forth
into
the
world
,
within
this
time
of
Satans
restraint
&
thraldome
:
were
it
not
that
the
Lord
had
permitted
this
Deceiuer
to
worke
the
misterie
of
iniquitie
,
and
to
seduce
by
strong
delusions
,
them
that
would
not
beleeue
the
Gospel
.
And
if
that
Antichrist
presumed
to
be
so
malepert
in
that
time
of
his
nonage
,
what
may
we
think
that
he
did
then
,
when
he
was
come
to
his
full
growth
and
power
?
that
is
to
say
,
the
ende
of
those
1000.
yeeres
,
at
what
time
his
cursed
Sire
was
lette
loose
to
deceiue
the
world
.
Although
by
the
1000.
yeeres
,
may
be
vnderstood
all
the
time
of
the
free
preaching
of
the
Gospel
,
and
light
of
the
word
of
God
,
whereby
the
diuell
is
restrained
his
libertie
:
yet
may
we
not
imagine
,
but
that
as
the
Lord
hath
appointed
yeeres
,
dayes
,
and
times
,
in
that
which
he
hath
wrought
&
doth
worke
,
and
bring
things
to
passe
for
the
comfort
of
his
chosen
people
:
so
by
1000.
yeeres
,
&
1335.
daies
,
and
by
this
number
666.
&
such
like
,
he
would
stir
vp
the
godly
to
a
due
consideration
of
his
prouidence
,
&
a
diligent
searching
out
,
and
triall
of
the
truth
of
his
word
,
which
performeth
al
things
that
hee
hath
foretold
vs
by
the
Prophets
in
the
due
time
.
A
notable
stay
to
our
faith
,
and
comfort
to
our
soules
.
And
indeede
,
after
the
full
expiration
of
a
thousande
yeeres
,
beeing
reckoned
from
the
birth
of
Christ
,
which
bounde
vp
the
diuell
vnto
the
time
of
Pope
Siluester
the
second
,
Siluester
2.
who
(
as
it
is
written
of
him
)
gaue
himselfe
to
the
diuell
to
be
made
a
Pope
,
and
by
wicked
Arts
aspired
to
the
Popedome
,
wherein
hee
neuer
serued
God
,
but
daily
serued
the
diuell
:
then
the
diuell
raged
indeede
in
the
Papacie
,
like
a
ramping
and
roaring
Lion
,
lately
lette
loose
from
out
of
his
Denne
,
and
so
continued
(
by
the
sufferance
of
the
lord
)
for
the
little
season
,
Apoc.
20.3
.
that
is
to
say
,
vnto
the
end
of
those
latter
666.
yeares
,
about
the
yeere
of
our
Lorde
1430.
In
and
by
all
the
which
time
,
to
the
ende
that
he
might
seeme
holy
and
most
glorious
,
and
not
to
doo
any
manner
of
hurt
then
,
The
policie
of
Antichrist
.
when
hee
did
most
harme
and
villanie
;
and
that
the
deceiued
world
might
not
perceiue
his
trecherie
and
legerdemaine
,
hee
tooke
away
from
the
people
the
light
of
the
Gospel
,
without
the
which
the
worlde
could
not
but
perish
,
that
beeing
blinded
and
nooseled
vp
in
ignoance
and
grosse
errours
,
they
might
not
be
able
to
discerne
betweene
truth
and
falshood
,
and
beeing
terrified
with
his
excommunications
and
tyrannous
crueltie
,
they
might
take
on
them
the
marke
of
the
Beast
:
and
then
hearing
none
other
doctrine
deliuered
to
them
,
but
that
onely
which
tended
to
the
exaltation
and
worship
of
the
Beast
,
and
the
destruction
of
Christian
soules
,
they
might
beleeue
that
not
Iesus
Christ
,
but
the
Pope
onely
,
could
shut
vp
the
Gates
of
hell
and
death
from
them
,
and
open
vnto
them
the
doore
of
heauen
with
Saint
Peters
keyes
,
which
they
thought
he
alone
had
in
his
power
and
possession
.
Heereof
it
ensued
,
that
the
seduced
soules
worshipped
him
with
all
holy
reuerence
,
Names
and
Titles
attributed
to
Antichrist
.
honoured
him
as
a
God
,
and
accounted
him
woorthie
these
and
such
like
high
Titles
:
vz.
The
most
holy
Father
,
the
head
of
the
Church
,
the
Prince
of
Priests
,
the
Vniuersall
Bishoppe
,
the
Popes
holynesse
,
the
Lorde
of
Lordes
,
the
Kings
of
Kings
,
the
Vicar
of
Christ
,
the
Successour
of
Saint
Peter
,
the
God
of
the
Earth
.
And
hee
hath
beene
taken
among
them
of
that
Religion
,
for
his
Primacie
,
as
Abel
;
Bernard
.
cons
.
li.
2.
ad
Engen
.
for
his
gouernment
,
us
Noah
:
for
his
Patriark-shippe
,
as
Abraham
:
for
his
order
,
as
Melchizedech
:
for
his
dignitie
,
as
Aaron
:
for
his
authoritie
,
as
Moses
:
for
his
iudgement
,
as
Samuel
:
for
his
power
,
as
Peter
:
and
for
his
annointing
,
as
Christ
.
Wherevppon
his
Legates
also
and
proude
Cardinalles
and
Prelates
were
aduanced
,
not
onely
in
the
seculer
affaires
equall
with
Kings
and
Princes
,
but
also
in
the
Church
aboue
them
and
all
others
.
And
heereof
was
it
,
that
the
Clergie
gaue
him
theyr
first
fruites
and
tenths
,
and
daily
remembred
him
in
theyr
Masses
and
Orisons
,
that
euerie
man
that
had
fire
made
within
his
House
,
was
contented
to
pay
his
Romescot
and
Peter-pence
to
his
holynesse
,
and
that
the
more
parte
of
all
persons
,
then
deemed
their
landes
,
Money
,
Plate
,
Iewels
,
and
such
things
as
they
had
,
best
bestowed
,
deuised
,
and
disposed
,
(
cheefely
at
the
time
of
their
departing
out
of
this
worlde
)
when
with
the
same
they
could
bee
perswaded
by
theyr
ghostly
Fathers
,
to
purchase
from
the
Pope
,
Indulgences
and
pardons
of
their
sins
,
and
promises
of
releases
out
of
the
faigned
fire
of
Purgatorie
,
by
Masses
,
prayers
,
and
superstitious
obseruations
after
their
death
:
then
the
which
there
was
neuer
any
deceit
and
trecherie
more
heinous
&
diuellish
:
wherat
the
diuel
laughed
,
&
was
most
glad
,
that
by
such
a
meane
he
could
so
multiplie
his
members
,
&
enlarge
his
kingdom
with
the
seruice
of
so
many
dammed
soules
.
The
wounding
of
Antichrist
.
6
Now
within
this
age
,
and
towards
the
latter
end
therof
,
that
notable
member
of
Christ
,
Iohn
Hus
the
Bohemian
,
and
that
worthie
preacher
of
the
Gospel
,
Iohn
Wicliffe
the
Englishman
,
Iohn
Has
Ioh.
Wicliffe
did
both
preach
and
write
against
those
enormities
and
abhominations
,
Sir
Iohn
Oldcastle
.
Lord
Cobham
.
Anno
Dom.
1413.
for
the
which
they
were
both
condemned
for
heresie
,
by
the
counsell
of
Constance
,
and
most
vniustly
martyred
.
For
the
like
Sir
Iohn
Oldcastle
,
the
Lord
Cobham
was
martyred
.
And
very
neere
vnto
this
time
,
Hierome
Sauanarola
taught
in
Italy
,
that
the
pope
of
Rome
was
that
very
Antichrist
,
for
the
which
Alexander
6.
caused
him
to
be
cruelly
burned
at
Florence
.
Hierome
Sauanarola
.
Yet
the
Lord
letted
not
to
stirre
vp
others
that
should
(
as
faithfull
witnesses
)
declare
his
truth
,
Anno.
Dom.
1499.
An.
1517.
to
the
discouerie
and
wounding
of
the
man
of
sinne
,
and
to
the
shame
of
the
diuel
.
Among
others
,
Martine
Luther
preached
against
the
Popes
indulgences
and
pardons
,
Martin
Luther
.
he
wrote
an
epistle
to
pope
Leo
10.
concerning
the
same
argument
,
and
called
many
things
in
question
,
touching
the
supremacie
of
the
Bishoppe
of
Rome
:
for
the
which
hee
was
also
troubled
and
condemned
most
falsely
for
an
Arch-heretike
,
who
neuerthelesse
preached
the
Gospel
,
wrote
many-bookes
,
and
prospered
vnder
the
happie
defence
of
that
noble
Frederike
Duke
of
Saxony
.
Fredericke
the
Duke
of
Saxonye
.
Soone
after
this
,
not
onely
the
said
duke
of
Saxonie
,
Philip
of
Hess
.
and
also
Philip
the
Landgraue
of
Hessa
,
Germanie
.
with
all
Germanie
,
forsooke
the
Bishop
of
Rome
,
and
refused
any
longer
to
obey
vnto
his
false
and
erronious
traditions
:
and
the
whole
state
of
religion
was
altered
among
them
:
but
also
Clement
the
Pope
,
Pope
Clement
.
Charles
5.
grewe
contemptible
in
the
hearts
of
the
Emperor
Charles
5
,
and
other
Princes
:
for
about
that
time
the
saide
Pope
(
notwithstanding
his
pompe
and
glory
)
was
assaulted
by
the
duke
of
Burbone
,
Duke
of
Burbon
.
Polid.
Virg.
de
prodi
.
li.
1.
and
driuen
to
the
Castell
of
Angelo
,
where
he
was
besieged
,
and
constrained
as
a
prisoner
;
in
the
conceit
whereof
,
and
through
some
other
such
pearcing
wounds
,
he
shortly
after
ended
his
daies
,
&
gaue
a
farewell
to
all
happinesse
.
England
also
,
about
this
time
,
England
.
groned
to
be
eased
of
his
intollerable
yoke
;
and
in
the
yeare
of
our
Lord
,
1533
,
and
the
25.
yere
of
the
raigne
of
that
most
worthie
king
of
happie
memorie
Henrie
the
eight
,
Henrie
the
eight
king
of
England
.
King
of
England
,
in
his
high
Court
of
Parliament
,
an
estatute
was
concluded
&
made
,
which
authorized
the
said
king
,
to
be
supreme
head
of
the
Church
of
England
,
Graft
.
in
Chron.
next
vnder
Christ
:
whereby
also
the
Pope
,
and
all
his
Colledge
of
Cardinals
,
with
all
their
Indulgences
and
Pardons
,
were
vtterly
abolished
out
of
England
.
In
this
Parliament
were
giuen
to
the
Kings
highnesse
,
the
fruits
and
tythes
of
all
dignities
and
spirituall
promotions
,
which
before
that
the
time
were
paid
to
the
Pope
and
his
Cleargie
.
7
Thus
the
beast
was
dayly
pricked
,
The
fall
of
Babilon
.
and
pearced
,
and
Babylon
was
ruinous
,
and
fell
more
and
more
.
For
,
many
other
mightie
pensions
and
payments
,
taxes
,
and
exactions
,
were
withdrawne
and
deteined
from
the
Popes
holinesse
;
diuerse
Monasteries
,
Frieries
,
Abbaies
,
Nunneries
,
Colledges
of
Idolaters
,
and
Cels
of
Superstition
,
were
throwne
downe
to
the
ground
,
&
made
desolate
:
the
pompe
and
glory
of
Antichrist
nowe
being
at
the
full
,
by
these
&
such
like
meanes
,
was
wonderfully
abated
:
wherby
he
languished
,
drooped
and
drew
towards
his
death
.
For
in
this
time
,
the
cleare
light
of
the
gospel
being
preached
,
which
had
so
long
time
bin
shadowed
with
obscure
cloudes
of
errours
,
Satan
was
seene
where
he
rousted
in
the
church
of
Rome
,
to
the
loath
of
all
good
men
:
and
that
olde
Serpent
which
had
deceiued
the
world
,
was
by
the
powerfull
word
of
God
haltred
vp
again
,
and
that
child
of
perdition
was
pursued
,
and
in
eagre
chase
so
neare
tired
,
and
the
chase
so
continued
,
that
he
shall
(
I
hope
)
shortly
be
forced
to
giue
ouer
,
&
yeeld
to
vtter
confusion
,
and
Babylon
shall
be
laid
waste
:
which
the
Lord
in
mercie
graunt
for
the
comfort
of
his
people
,
and
his
owne
high
glorie
.
The
continuance
of
the
raigne
of
Antichrist
.
Mart.
in
Chro.
Sigebertus
.
Platina
.
Ranulph
.
li.
5.
cap.
32.
8
There
be
some
which
by
this
number
666.
haue
noted
the
continuance
of
the
raigne
of
Antichrist
(
and
that
not
without
sound
arguments
)
from
the
time
of
Pope
Iohn
8
:
otherwise
Pope
Iohan
(
being
indeed
a
woman
,
which
dissembling
her
sexe
,
and
at
length
(
by
the
wicked
societie
of
a
carnall
Cardinall
)
was
begotten
with
child
,
in
the
trauaile
and
deliuerie
whereof
,
she
died
in
the
open
assemblie
)
in
Anno
dom.
857
:
vnto
the
dayes
of
Pope
Leo
10.
in
An.
do.
1523.
Others
haue
accounted
the
time
from
the
dayes
of
Pope
Benedict
.
3
,
in
Anno.
dom.
860.
and
the
beginning
of
Pope
Nicholas
his
successor
which
both
had
in
them
notable
markes
of
Antichrist
(
as
in
their
doctrines
and
liues
conteined
in
hystorie
it
appeareth
)
vnto
the
latter
time
of
the
forenamed
Leo
10
,
Platina
.
Baleus
dist.
96.
lib.
pontif
.
Granzius
.
Cent.
9.
ca.
10.
Antichrist
was
fully
reuealed
.
and
the
beginning
of
Pope
Adrian
6
:
about
the
yeare
of
our
Lord
1526.
In
or
about
this
time
,
Luther
,
and
Oecolampadius
,
and
Zuinglius
,
and
Erasmus
,
liued
,
and
spake
,
and
wrote
many
things
touching
this
Argument
.
And
before
the
which
time
(
especially
within
the
compasse
of
222.
yeares
)
the
Roman
Bishop
was
plainly
displayed
to
be
that
verie
Antichrist
:
the
Popedom
was
become
a
verie
carnall
Priesthood
:
Rome
was
a
filthie
Cage
of
all
vncleane
birds
,
and
the
Church
of
Rome
was
throughly
stained
with
all
Idolatries
,
and
wicked
fornications
,
wherewith
also
the
kings
of
the
earth
were
polluted
.
At
the
sight
whereof
,
the
right
godly
men
of
that
time
yearned
in
their
hearts
,
and
could
not
be
silent
to
the
death
.
9
Lastly
,
if
we
should
account
the
whole
time
of
the
raigne
of
Antichrist
,
from
the
loosing
of
Satan
,
The
end
of
the
1000.
yeres
when
Satan
was
loosed
.
which
was
(
after
our
account
)
in
the
dayes
of
Pope
Syluester
2
,
being
now
about
596.
yeares
ago
,
at
what
time
the
light
of
the
Gospel
was
shadowed
;
the
word
of
God
was
not
preached
,
but
neglected
of
them
that
had
chiefe
places
in
the
church
:
wherat
Satan
had
libertie
to
breake
foorth
,
and
to
worke
this
mystery
of
iniquity
:
yet
,
cannot
his
time
be
continued
full
three
score
yeares
now
to
come
,
which
are
nothing
else
but
his
drooping
dayes
,
and
time
of
his
trauell
and
sorrow
,
and
the
which
also
,
the
Lord
may
(
if
he
will
)
diuide
and
shorten
,
for
the
comfort
of
his
Saints
that
daily
cry
,
How
long
wil
it
be
,
O
Lord
,
holy
and
true
,
ere
thou
iudge
and
auenge
our
blood
on
them
that
dwell
on
the
earth
?
CHAP.
VI.
Mahomet
was
not
that
beast
which
Saint
Iohn
noteth
vnder
the
number
666.
But
the
verie
number
666.
is
contained
in
certain
Greeke
,
Hebrew
,
Latin
,
and
English
words
,
and
sentences
,
which
concerne
the
Church
of
Rome
,
and
the
Bishops
thereof
.
IN
the
former
chapter
we
haue
seen
the
time
and
raigne
of
Antichrist
,
vnder
the
number
666.
Now
also
in
this
Chapter
by
the
same
number
(
being
well
counted
)
we
shall
easilie
finde
out
the
Nation
and
place
,
The
time
when
Mahomet
died
.
the
power
and
pride
,
the
ingenie
and
qualities
of
this
miscreant
.
Albeit
Lyrae
reckoneth
that
Mahomet
the
false
Prophet
of
the
Sarasins
or
Turks
died
in
the
yere
of
our
Lord
,
666
whereof
some
woulde
that
he
should
be
that
Antichrist
of
the
which
Saint
Iohn
had
prophecied
:
yet
cannot
this
prophecie
be
properly
referred
to
Mahomet
:
for
this
number
may
not
be
reckoned
from
the
death
of
Antichrist
:
but
rather
from
the
time
of
his
conception
,
and
rising
,
as
it
is
before
declared
,
and
so
to
bee
continued
for
the
whole
tearme
of
his
raigne
in
the
Church
.
Secondlie
,
Where
Antichrist
should
be
borne
.
Antichrist
was
to
be
borne
in
the
Church
among
the
Christians
,
in
the
which
he
shoulde
occupie
a
chiefe
place
,
and
bee
accounted
of
the
Christian
beleeuers
:
and
that
afterwarde
,
Hee
should
apostate
and
depart
from
the
same
,
according
to
the
wordes
of
S.
Iohn
,
in
his
first
Epistle
and
second
chapter
.
And
as
Paul
said
,
2.
Thes.
2.3
,
Apoc.
13.11
.
&
17.9
.
that
he
should
sit
in
the
Temple
of
God
,
as
God
:
and
that
his
seate
,
or
the
Citie
of
his
Sea
,
should
be
the
seuen
headed
beast
with
the
tenne
hornes
:
which
(
as
S.
Iohn
prophesied
)
rose
vp
out
of
the
sea
,
vppon
whose
hornes
were
tenne
crowns
,
&
vpon
his
heads
the
name
of
blasphemie
.
But
it
is
certaine
that
Mahomet
(
although
he
be
indeed
another
great
Antichrist
,
or
a
mighty
member
of
Antichrist
,
as
Nero
was
in
his
time
,
or
in
respect
of
the
cause
,
as
were
in
the
former
times
,
Nimrod
,
Nabucadnezar
,
Antiochus
,
&
such
like
:
yet
was
he
neuer
in
the
Christian
church
,
nor
did
he
neuer
shew
him selfe
as
a
member
of
the
same
:
but
hath
been
alwaies
estranged
and
seperated
from
that
number
.
Besides
,
that
the
Throne
of
Mahomet
and
the
Turke
is
placed
farre
off
from
the
seuen
headed
beast
with
the
tenne
hornes
,
Rome
is
that
beast
with
seuen
heades
and
tenne
hornes
.
the
which
all
the
best
learned
haue
expounded
of
the
Citie
and
policie
of
the
Romanes
.
For
indeed
within
the
walles
of
that
Citie
are
seauen
seuerall
hils
or
high
places
,
bearing
so
many
sundry
names
:
as
Palatine
,
Capitoline
,
Tit.
liu
.
Plin.
3.
ca.
6.
Auentine
,
Exquiline
,
Caelius
,
Viminalis
,
Quirinalis
.
The
former
foure
of
those
hilles
Romulus
enclosed
,
The
names
of
the
seauen
hilles
.
and
to
enlarge
the
Citie
,
Seruius
Tullius
enclosed
the
other
three
,
wherof
Rome
was
made
the
seauen
headed
Citie
.
To
this
,
concorded
the
policie
of
the
Romans
,
The
policie
of
Rome
.
who
were
gouerned
first
by
kings
:
next
by
Consuls
:
thirdly
by
Decem
viri
:
fourthly
by
Dictatores
:
fiftly
by
Triumviri
:
sixtly
by
Caesares
:
seuenthly
by
Emperours
:
to
whose
gouenrment
were
also
subdued
ten
kingdomes
:
as
namely
Neapolis
,
Hispania
,
The
tenne
hornes
of
the
Beast
.
Portugalia
,
France
,
Polon
,
Bohem
,
Hungary
,
England
,
Denmarke
,
Suedia
.
Therefore
this
prophesie
cannot
so
well
be
expounded
of
the
Turke
,
nor
of
his
Mahomet
,
not
of
any
other
Heathen
Potentate
:
nor
(
indeede
)
of
any
other
Synagogue
or
Church
,
as
of
the
Citie
of
Rome
,
the
Church
of
Rome
:
the
Bishoppes
of
Rome
in
that
See
,
so
farre
degenerating
from
the
holy
sinceritie
of
the
Apostles
of
our
Lorde
,
whome
neuerthelesse
they
would
seeme
to
resemble
in
an
externall
shew
of
holinesse
with
their
apostolicall
titles
and
grace
.
Gratian.
Ca.
24.
q.
1.
Officii
.
2.
Now
it
shall
be
conuenient
,
that
we
examine
some
certaine
words
and
voyces
containing
the
number
666.
which
is
the
number
of
the
Beast
,
Wordes
containing
the
number
.
666.
and
the
number
of
his
name
.
Apo.
ca.
13.17.18
.
And
first
,
those
words
,
which
others
both
of
yore
,
and
in
this
age
,
haue
founde
out
,
and
thereof
counted
the
sayde
number
.
Irenaeus
a
very
auncient
writer
hath
found
the
number
in
this
word
,
Latinus
666.
Ire
.
li.
5.
contra
.
heres.
ca.
15.
li.
35.
Lateinus
,
a
man
of
Italy
,
a
Romane
,
written
in
Greek
letters
.
The
bishop
of
Rome
(
indeed
)
is
both
of
that
Nation
,
an
Italian
Priest
,
and
the
same
which
both
in
his
Church
,
and
in
his
Courts
,
&c.
preferreth
the
Latine
and
Romane
tongue
,
to
the
Hebrew
and
Greeke
tongues
(
in
the
which
the
worde
of
GOD
was
first
and
best
written
.
)
The
same
number
was
deciphered
in
this
word
Teitan
,
Teitan
.
666.
the
title
of
the
ancient
Tyrants
:
vnto
whom
rightly
alludeth
the
policie
of
the
Pope
,
who
(
as
it
is
said
)
hath
healed
vp
the
deadly
wound
of
the
former
Beast
,
Apoc.
13.12
.
that
is
,
of
the
ancient
Empire
of
the
Romans
,
and
hath
renewed
his
old
crueltie
against
the
Saints
,
surpassing
the
tyrannie
of
all
the
auncient
Tytanes
and
Tyrants
,
that
euer
raigned
and
raged
before
him
,
as
the
Histories
which
are
extant
sithence
the
former
yeeres
666.
expired
:
that
is
,
from
the
time
that
the
Diuell
was
let
at
libertie
,
after
the
thousand
yeeres
,
but
cheefely
sithence
the
yeere
of
our
Lorde
,
1000.
doo
plainely
testifie
.
Some
others
haue
counted
the
number
,
Apoc.
20.2
.
Romiit
.
Aret.
666.
in
this
Hebrewe
worde
Romiit
,
that
is
,
a
Romane
:
and
likewise
:
in
this
voyce
,
Romanus
,
written
in
Hebrew
Letters
.
By
the
which
they
assure
themselues
of
the
splace
and
seate
of
the
Beast
.
Roman.
9.666
.
After
this
,
they
finde
him
within
the
Church
of
Rome
:
for
Ecclesia
Italica
,
written
in
Greeke
Letters
,
666.
Aect.
in
Apoc.
13.
&
Nichol
Collado
.
666.
yeeldeth
the
number
.
The
Italian
Church
,
or
the
Romane
Church
:
and
then
by
one
other
sentence
wherein
they
reckon
the
sayde
number
,
they
discerne
his
Luciferian
pride
and
ambition
,
as
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
I
am
a
God
vppon
the
earth
.
But
vnto
whom
can
this
sentence
bee
better
applyed
,
then
to
the
Bishoppe
of
Rome
,
which
exaleth
himselfe
(
as
it
is
before
sayde
)
against
all
Kings
and
Caesars
,
Princes
,
Magistrates
,
and
powers
in
the
world
.
Yea
,
hee
sitteth
in
the
Temple
of
God
as
God
,
and
woulde
as
God
be
worshipped
.
This
thing
Franciscus
Zarabella
the
Cardinall
perceiuing
,
sayde
plainely
:
Papa
facit
quioquid
libet
,
etiam
illicita
,
&
est
plusquam
Deus
:
that
is
,
The
Pope
doth
whatsoeuer
him
listeth
,
though
it
bee
vnlawfull
:
and
hee
is
more
then
a
God
.
Lo
!
what
is
this
person
then
,
but
that
verie
Antichrist
and
who
besides
that
Antichrist
,
extolleth
himselfe
in
that
abhominable
pride
?
3.
Furthermore
,
after
diligent
search
and
due
examination
of
words
and
sentences
(
as
the
holy
Scripture
,
The
number
666.
found
out
in
certaine
words
&
sentences
which
concerne
the
Bishop
of
Rome
,
and
his
ministers
.
which
openeth
mans
vnderstanding
,
hath
directed
)
I
haue
found
out
certaine
other
words
,
voyces
and
sentences
,
containing
not
only
the
like
argument
,
but
also
the
number
Sixe
hundred
,
sixtie
and
sixe
,
and
that
not
alone
of
the
Greeke
tongue
(
in
the
which
Saint
Iohn
wrote
both
his
Epistles
,
&
also
the
Apocalypse
,
wherein
hee
left
a
note
of
this
Number
and
argument
vnto
the
Church
,
but
also
of
the
Hebrew
&
Latine
tongues
.
And
I
do
verily
beleeue
,
that
the
saide
number
and
name
is
contained
in
some
certaine
words
and
voyces
of
the
like
argument
,
of
euery
other
language
and
tongue
in
the
worlde
.
And
for
their
sakes
which
are
willing
to
count
the
number
of
the
Beast
,
The
Greeke
words
and
voyce
,
of
the
number
of
the
Beast
.
666.
thereby
the
sooner
to
eschew
him
and
his
destruction
,
I
presently
note
(
among
others
)
that
follow
.
vz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
is
,
I
am
a
Romane
,
as
spoken
by
that
Antichrist
,
displaying
his
nation
and
cheese
Seate
.
666.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
:
The
God-like
Pope
.
Thus
(
indeed
)
that
holy
Father
the
Bishop
of
Rome
mustereth
forth
himself
,
and
would
that
so
al
men
should
esteeme
him
,
a
diuine
power
,
a
God-like
father
:
the
vicar
of
Christ
:
the
head
of
the
Church
.
There
followeth
another
like
voyce
.
666.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
:
The
Pope-like
God
.
This
is
to
be
vnderstood
in
such
sort
,
as
that
which
Paul
speaketh
of
the
diuel
,
which
Transformeth
himself
into
an
Angell
of
light
.
For
how
soeuer
he
would
shew
himselfe
,
hee
is
founde
to
be
such
an
one
,
as
the
next
word
declareth
him
to
be
vz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
:
The
Catholike
man
,
666
is
a
plague
or
infelicitie
.
His
chaire
therefore
is
worthily
called
the
Chaire
of
pestilence
,
wherein
whosoeuer
sitteth
,
findeth
no
meane
destructions
and
woes
awayting
on
him
.
Apo.
16.2
.
Moreouer
,
he
is
not
only
descried
to
rise
out
of
the
earth
,
as
wholy
earthly
minded
,
but
also
to
be
in
very
deed
that
Beast
which
Saint
Iohn
saw
to
rise
from
thence
,
by
the
which
hee
would
(
without
all
doubt
)
that
wee
should
vnderstand
Antichrist
.
Apo.
13.11
,
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
The
Sacerdotall
Emperour
,
666
and
King
for
euer
.
In
euerie
one
of
those
former
seuerall
voyces
,
I
haue
deciphered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
sixe
hundred
sixtie
and
sixe
,
which
is
the
number
of
the
Beast
.
Apo.
13.11
:
of
the
which
argument
,
I
could
produce
yet
manie
more
:
but
these
shall
here
suffice
.
4.
After
the
premised
,
Hebrew
words
and
voices
of
the
number
of
Antichrist
.
hauing
examined
certaine
Hebrew
words
,
and
voices
of
the
like
argument
,
I
haue
from
thence
happily
deciphered
the
foresaide
number
:
vz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
is
,
As
a
God
,
or
,
God-like
.
666
But
who
aspireth
to
this
dignitie
,
as
doth
the
Pope
?
he
would
be
worshipped
as
God
:
he
would
rule
ouer
all
kings
and
Ceasars
,
as
God
:
hee
sitteth
in
the
Temple
of
God
as
God
:
and
he
saith
in
his
heart
:
666
Anchicalh
bmyzith
,
I
am
as
God
in
munition
and
strength
:
alluding
to
that
place
in
Dan.
11.38
.
Hee
shall
honour
the
God
Maysim
;
that
is
,
the
God
of
munition
or
strength
.
Another
worde
trieth
him
to
be
of
or
among
the
Tyrants
of
the
earth
:
as
namely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
:
666
Those
Emim
or
Giants
,
so
called
,
for
that
they
are
a
terrour
to
their
subiects
whom
they
oppresse
with
cruelty
.
With
such
(
indeed
)
the
Pope
hath
shaken
handes
,
to
the
honour
of
true
Christian
hearts
.
Neither
hath
he
onelie
daunted
meane
and
poore
persons
,
but
terrified
the
mightie
Potentates
,
who
hath
bin
forced
both
to
stoope
to
his
vnmeasurable
crueltie
,
and
also
to
pledge
him
in
the
vnsauerie
dregges
of
his
filthie
fornications
:
wherein
(
no
doubt
)
appeared
a
fearefull
iudgement
of
God
vpon
the
inhabiters
of
the
earth
,
and
of
the
Sea
,
vnto
whom
it
pleased
his
Maiestie
to
sende
foorth
that
vngodlie
Tyrant
,
as
a
iust
recompence
for
theyr
sinnes
,
and
therefore
hee
is
called
in
another
worde
of
the
like
number
,
Marath
Iehouah
,
That
is
,
The
bitternesse
,
666
or
plague
of
Almightie
God
:
as
the
instrument
of
his
wrath
on
the
earth
.
And
because
the
Emperour
himselfe
hath
beene
compelled
to
stoope
vnto
his
holinesse
,
as
ouerwhelmed
with
the
terrour
of
his
mightie
crueltie
,
to
the
decay
of
the
Emperiall
honour
,
wee
haue
another
Hebrew
worde
of
the
same
number
,
which
sayth
:
666
Clh.
mlch
,
Almightie
King
decayeth
:
as
then
,
when
the
Pope
aspiring
,
exalted
his
throne
to
the
abasing
of
the
Romane
Emperour
,
his
Lorde
and
Maister
,
and
as
then
,
when
the
people
gaue
that
vnto
the
Pope
,
which
(
in
verie
deede
)
was
due
vnto
Caesar
.
This
is
that
Departing
whereof
Paule
prophecied
.
2.
Thes.
2.3
.
Vnto
the
which
they
vnhappilie
adioyned
their
faythlesse
Apostacie
,
attributing
that
also
to
the
Pope
,
which
was
proper
and
due
vnto
Christ
,
the
true
bread
of
life
,
the
which
is
also
bewrayed
in
other
Hebrew
voyces
following
.
666
Lchm
hchih
:
The
bread
of
viuification
:
or
,
food
of
reliefe
.
An
horrible
blasphemie
,
in
that
the
people
esteemed
the
Pope
for
their
euerlasting
food
,
which
came
from
heauen
,
derogating
the
honor
of
Christ
.
Moreouer
,
this
voyce
is
not
vnaptly
applied
to
the
Popes
Wafer-cake
,
the
which
they
taught
to
bee
transubstantiated
into
the
bodie
of
Christ
,
which
therefore
the
blinded
people
adored
and
worshipped
as
their
verie
maker
and
Sauiour
.
Another
voyce
noteth
his
damnable
Apostacie
,
from
the
faith
of
Christ
,
how
soeuer
hee
shew
himselfe
,
Srtho
:
His
turning
away
:
or
,
his
abhomination
:
666
For
notwithstanding
the
pristine
puritie
of
the
Bishop
of
Rome
,
the
latter
Bishops
being
called
the
vniuersall
Popes
,
haue
wonderfully
degenerated
and
apostated
,
forsaking
not
only
Paul
,
with
Demas
,
and
Peter
with
Magus
,
but
also
Christ
Iesus
with
Iudas
.
Howbeit
,
with
the
Angel
Apostate
,
they
giue
faire
semblances
of
holinesse
,
whose
egregious
hypocrisie
therein
,
another
word
bewraieth
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
This
word
with
the
Hebrews
,
666
signifieth
Hiding
,
keping
secrete
:
Also
,
an
Hider
,
and
by
translation
an
Hypocrite
.
The
Caldeans
by
the
same
,
vnderstand
a
destioyer
,
a
waster
:
but
the
Greekes
by
the
like
voyce
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
note
a
Sauiour
.
Although
there
bee
in
this
one
voyce
contrarie
significations
(
after
the
diuersitie
of
tongues
)
,
yet
may
the
triple
signification
therof
,
be
aptly
applied
to
him
that
hath
that
triple
Crowne
:
who
notwithstanding
that
he
bee
indeed
a
waster
and
destroyer
of
soules
,
and
a
disturber
of
the
Christian
peace
,
setteth
forth
himselfe
as
a
Preseruer
,
a
Sauiour
,
dissembling
to
be
that
which
he
is
,
and
sembling
to
be
that
which
he
is
not
.
Further
,
hee
is
found
within
the
borders
of
Italie
,
yea
,
and
among
the
Priests
,
as
this
word
importeth
,
vz.
There
be
some
other
words
and
voyces
which
rightly
decipher
,
not
onely
his
proude
exaltation
,
but
also
his
chiefe
seat
:
in
the
view
&
consideration
whereof
,
we
may
point
at
the
Roman
Prelate
,
and
say
:
Lo
,
there
is
that
Antichrist
.
666
Ha
a
nosch
,
ciihorah
beromi
,
That
wretched
man
,
which
is
likened
to
the
highest
Lorde
,
is
in
Rome
.
Yea
,
another
sayth
.
Neged
maschiach
Romah
,
Antichrist
of
Rome
,
or
,
the
Romish
Antichrist
.
Vnto
this
may
bee
added
an
other
like
sentence
:
666
as
,
Hoiah
cozeb
maschiah
Beromah
:
Antichrist
is
in
Rome
:
or
,
a
false
Christ
is
resident
in
the
Citie
of
Rome
.
666
By
another
worde
he
is
found
among
the
holy
Fathers
:
as
,
Abboth
Haromah
:
The
Abbots
:
or
,
Fathers
of
Rome
.
666
Another
voice
findeth
him
in
the
Church
,
as
the
chiefe
person
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
is
:
The
head
of
the
Church
or
Congregation
.
And
who
is
he
which
vsurpeth
on
this
title
and
dignitie
?
Euen
the
Romish
Bishop
.
Therefore
another
voice
discrieth
him
,
not
onlie
in
the
Church
,
and
in
a
principall
seate
,
but
in
the
Church
of
Rome
:
666
as
Royi
chahal
Romah
:
The
high
Priest
:
or
,
principall
Prelate
of
the
Romish
Church
.
I
am
sure
the
Pope
will
not
abandon
this
title
,
howsoeuer
he
acquit
himselfe
in
the
place
.
In
euery
one
of
those
seuerall
places
,
I
find
666.
being
the
number
of
Antichrist
.
Moreouer
these
Hebrew
letters
beeing
transcribed
or
conuerted
and
placed
after
the
Hebrew
order
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
haue
affinitie
with
a
worde
which
signifieth
an
eleuation
,
666
a
lifting
vp
,
an
offering
:
wherof
(
as
it
seemeth
)
was
borrowed
the
worde
Missa
,
or
Masse
:
which
is
the
note
of
the
Popes
Idoll
.
Now
,
of
so
manie
wordes
proposed
,
the
reader
may
take
the
meetest
,
and
apply
them
with
right
iudgement
.
5
There
bee
also
found
certaine
Latine
words
and
sentences
of
the
former
number
and
argument
,
whereof
I
onelie
note
those
that
follow
,
to
bee
likewise
considered
.
Dux
Cleri
,
The
Captaine
,
the
Leader
,
or
,
Latine
words
and
voices
of
the
number
of
the
beast
.
Doxlvi
.
the
Head
of
the
Cleargie
.
Carduus
Latinus
,
A
Latine
thistle
.
Calix
Deus
,
The
Chalice
God
.
Lucrodoxi
:
Gaine
worthie
:
or
,
Glorious
through
lucre
.
Doctoris
vniuersalis
initia
:
The
beginnings
of
a
Catholike
Doctor
.
Pontifex
,
altus
Sacerdos
:
The
Pope
,
an
high
Priest
:
or
,
The
filth
of
the
Sea
,
an
high
Priest
.
The
Pope
is
as
the
excrements
of
the
Roman
Empire
:
(
which
is
that
beast
that
rose
vp
from
the
Sea
,
Apoc.
13.1
,
11.
)
yea
,
and
of
the
same
Sea
.
Pseudo
episcopales
vsus
:
The
false
Bishoplike
Maisters
:
or
,
The
vse
and
conuersation
of
the
false
Bishops
.
Such
are
the
Popes
and
his
Cleargie
.
Socerdotale
surrexit
:
A
sacerdotall
thing
is
risen
vp
.
Vicarius
titulo
Christi
,
fel
sansta
a
Ecclesiae
:
hee
,
who
is
entituled
the
Vicar
of
Christ
,
is
the
gall
of
the
holie
Church
.
Also
this
Monostich
following
,
is
of
the
like
number
and
argument
.
Icon
,
pax
,
pixis
,
crux
,
lux
,
fex
,
cantica
,
Cleiri
.
Thus
englished
.
The
picture
,
Pixe
,
and
Paxe
,
the
Crosse
and
lights
:
The
drowsie
dregges
and
Canticles
,
of
Cleargie
wights
.
Further
,
to
shew
in
what
place
,
and
amongest
what
persons
Antichrist
was
borne
,
bred
,
and
maintained
,
wee
haue
this
sentence
of
the
like
number
.
Per
Episcopos
vniuersales
sanctae
Ecclesiae
,
surrexit
Antichristus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
is
ment
by
this
worde
Antichrist
.
Rex
,
seruus
,
superbus
.
Amongest
the
Catholike
Bishops
of
the
holie
church
,
Antichrist
is
risen
vp
,
both
a
King
,
and
a
proude
seruant
.
And
here
wee
may
note
,
that
this
word
Antichrist
,
is
not
the
proper
name
of
anie
one
singular
person
,
but
a
name
common
to
all
them
that
bee
contrarie
to
Christ
(
as
it
is
sayde
before
:
)
but
beyond
all
others
to
them
who
when
they
be
contrarie
to
Christ
,
do
seeme
to
be
for
him
.
Therfore
the
Roman
Bishops
haue
worthily
merited
this
title
,
who
notwithstanding
their
holy
semblances
of
vertues
,
do
both
vsurpe
tyrannie
,
Lordship
,
and
dominion
,
ouer
and
aboue
all
Kings
and
Caesars
,
the
which
our
Lorde
Christ
neuer
attempted
,
nor
taught
.
And
in
studies
and
doctrine
are
to
him
opposed
&
contrarie
.
Neither
can
it
be
,
but
that
this
is
that
notable
Antichrist
,
the
which
Iohn
in
the
spirit
of
prophecie
descried
in
the
Romane
Monarch
.
Nor
is
that
prophecie
to
bee
expounded
of
anie
one
Pope
▪
or
of
anie
one
particular
person
:
but
of
all
those
wicked
and
vngodlie
miscreants
,
either
consederating
in
one
conspiracie
agaynst
Christ
,
and
his
Saints
,
or
succeeding
one
another
in
that
Antichristian
Sea
,
and
Church
of
Rome
.
So
that
,
though
one
Pope
die
,
Antichrist
is
continued
in
the
world
yea
,
in
the
sea
of
Rome
.
or
be
remoued
from
that
Sea
,
or
Church
,
it
followeth
not
,
that
therefore
Antichrist
is
dead
,
or
that
Antichrist
is
remooued
wholy
with
him
:
but
that
Antichrist
,
is
neuerthelesse
continued
and
fostered
in
the
same
Sea
,
by
them
that
reteine
this
proude
title
of
vniuersalitie
,
and
worship
a
mortall
man
in
the
place
of
Christ
.
In
euerie
one
of
those
Latin
words
and
sentences
,
we
may
also
gather
the
number
of
Antichrist
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Pap'est
.
666
Delx
vi
.
Moreouer
,
this
voice
Pap'est
:
that
is
,
he
is
the
Pope
:
or
Papest
,
written
in
Greeke
letters
,
and
reckoned
,
yeeldeth
the
foresaid
number
.
6
I
hope
that
the
true
Christian
will
neither
disdaine
nor
condemne
this
my
plaine
dealing
,
nor
iudge
the
paper
combred
with
curious
and
vnnecessarie
inuentions
and
deuises
:
but
rather
,
as
he
is
willing
with
wisdome
to
count
the
number
of
Antichrist
,
thereby
the
sooner
to
abandon
him
,
and
flie
from
his
destructions
,
so
will
hee
gladly
embrace
those
meanes
which
are
to
him
exhibited
to
that
end
,
by
the
helpe
of
the
diuine
spirit
,
in
the
feare
of
Almightie
God
.
7
Moreouer
,
the
seate
or
place
of
Antichrist
,
The
seate
of
●
Antichrist
.
is
well
knowne
,
partly
by
the
tytle
,
partly
by
the
description
of
the
same
.
The
title
of
his
Sea
is
after
the
name
of
his
Cittie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rome
,
and
is
interpreted
pride
,
exaltation
,
eleuation
,
mightinesse
,
sturdinesse
,
abhomination
,
and
by
them
of
yore
,
called
Vngodlie
Rome
.
After
the
which
his
Church
is
entituled
,
Ecclesia
Romana
,
the
Romane
Church
:
which
is
as
much
to
say
,
as
the
proude
,
the
stately
,
the
strong
,
the
hautie
,
and
the
abominable
Church
,
Christ
hath
not
set
forth
his
church
in
proud
titles
.
as
opposed
to
the
holy
Catholike
Church
of
Christ
.
For
Christ
hath
not
set
foorth
his
Church
before
the
worlde
in
proude
tytles
,
but
vnder
the
notes
of
humilitie
,
meekenesse
,
and
sobrietie
,
as
a
little
flocke
,
an
oppressed
people
,
a
deformed
Spouse
,
the
poore
,
the
Lambes
,
the
Doues
,
little
children
,
little
ones
,
and
such
like
:
and
hath
commended
vnto
them
humilitie
,
sobrietie
,
simplicitie
,
innocencie
,
patience
,
watchfulnesse
,
fasting
,
obedience
and
such
like
.
Therefore
not
onelie
Daniel
,
Dan.
7.8
.
Reu.
13.1
.
&
ca.
17.9
.
when
he
speaketh
of
the
4.
Monarke
,
being
of
the
Romanes
,
and
Saint
Iohn
when
hee
telleth
of
that
Beast
which
rose
vp
out
of
the
Sea
,
Antichrist
was
discouered
as
soon
as
he
was
borne
,
and
pointed
at
in
euerie
age
following
.
with
seuen
heades
,
and
ten
hornes
,
doo
plainlie
poynt
at
the
Citie
and
See
of
Rome
:
but
also
the
auncient
Martyr
Irenaeus
,
nowe
little
lesse
then
a
thousand
fiue
hundred
yeares
ago
,
and
Gregorie
a
Bishop
of
Rome
,
and
Hierom
,
and
Augustine
,
and
Haymo
,
and
Hylarius
,
and
Tertullian
,
and
Lyra
,
and
Thomas
,
and
Bernarde
,
with
wany
others
,
both
godlie
and
learned
in
their
times
,
haue
consented
in
this
,
that
Rome
is
that
mysticall
Babilon
,
and
the
seate
of
Antichrist
.
8
But
because
that
of
this
Argument
,
both
they
,
and
manie
others
,
both
of
yore
,
and
in
this
present
age
,
haue
written
both
learnedly
and
largely
:
therefore
vnto
that
which
hath
beene
sayde
,
I
will
adde
onelie
that
auncient
prophecie
of
Sybilla
Erithraea
,
This
Sibyll
prophecied
to
the
Greekes
when
they
besieged
Troy
.
Bull.
in
Apo.
13.
con.
61.
who
liued
manie
hundred
yeares
before
the
byrth
of
Christ
:
brieflie
comprehending
the
things
premised
,
and
so
conclude
this
argument
.
This
Sibylla
hauing
fore-spoken
of
the
taking
,
the
ransacking
,
and
the
burning
of
Rome
,
which
was
performed
by
Totilaes
king
of
the
Gothes
,
in
the
time
of
Iustinian
the
Emperor
,
did
also
prophecie
of
fifteene
dilicate
Kings
which
should
raigne
there
after
that
:
and
that
then
immediately
,
there
should
rise
vp
one
other
king
in
such
sort
described
and
set
foorth
,
as
best
beseemeth
the
Popes
holinesse
.
Sibyll
.
Erith
.
in
li.
8.
Sibyl
.
oraculorum
.
The
words
of
her
prophecie
being
Englished
,
sound
much
after
this
sort
.
In
time
to
come
(
O
bragging
Rome
)
on
thee
shall
fall
from
hie
:
Celestiall
plagues
,
as
scourgesiust
,
for
all
thy
tyrannie
.
Then
shall
thy
necke
bow
to
thy
doome
,
and
groueling
to
the
ground
,
The
fierie
flames
that
knowes
not
hoe
shall
fiercely
thee
confound
.
From
thence
when
fifteene
kings
succeed
,
(
So
dilicate
)
the
rest
:
And
haue
with
cruell
seruitude
The
world
full
sorely
prest
:
A
king
shall
rise
,
whose
white
hoare
head
,
shall
shine
and
glister
gay
:
His
title
sounding
like
the
Sea
,
(
as
Pontifex
men
say
.
)
Respecting
wholie
earthlie
things
,
and
promising
men
blisse
:
With
putting
forth
his
filthie
foote
,
(
to
them
,
the
same
to
kisse
.
)
According
to
this
prophecie
,
Ri.
Reynol
.
in
his
Chronicle
of
the
Empire
.
if
ye
number
vp
15.
Emperours
,
or
Caesars
,
after
the
raigne
of
Iustinian
,
yee
,
shall
come
into
the
raigne
of
Irene
,
with
her
yong
sonne
Constantine
,
Adrian
1.
in
Nicaen
.
Synod.
2.
al.
7.
at
what
time
Pope
Adrian
occupied
the
See
of
Rome
,
who
with
the
consent
of
the
Empresse
,
commaunded
that
wicked
decree
in
the
Nicaene
Synode
,
for
the
restoring
and
worshipping
of
dumbe
Images
,
as
it
is
before
declared
.
9.
Lo
,
this
is
that
Dagon
whom
they
striue
to
stay
vp
!
this
is
that
Baal
,
for
whom
they
contend
so
eagerly
,
and
therein
much
disquiet
Ioas
,
and
Cedeon
,
with
their
families
,
and
vtterly
disturbe
all
godlie
tranquilitie
:
and
this
is
their
cause
,
wherein
they
do
not
onely
resemble
,
but
exceede
those
old
Israelites
which
the
Lorde
destroyed
:
yea
,
those
heathen
,
whom
he
cast
out
before
the
children
of
Israel
,
after
that
he
had
long
suffered
them
to
walke
their
owne
wayes
,
in
the
lewdnesse
of
their
minds
.
CHAP.
VII
.
The
punishment
of
traiterous
Papists
is
iustly
inflicted
:
their
sufferings
are
desperate
:
and
finally
they
are
confounded
with
Antichrist
their
Prince
.
AS
the
secrete
Papists
sauour
most
odiouslie
of
wicked
conspiracies
,
and
dangerous
treacheries
against
the
Lorde
,
the
Lordes
annointed
their
owne
Nation
,
and
the
whole
church
of
Christ
:
so
,
hauing
no
better
arguments
to
defend
the
cause
they
pleade
,
then
had
those
Idolatrous
Baalites
,
which
pleaded
for
Baal
,
in
the
time
of
Gedeon
:
they
do
no
lesse
deserue
that
rewarde
which
Ioas
did
award
them
,
saying
:
Iud.
6.30.31
.
Hee
that
will
contende
for
Baal
,
let
him
die
ere
the
morning
.
Neither
can
it
bee
,
that
they
shall
bee
freed
from
that
trouble
,
which
Moses
,
Dauid
,
and
the
Prophets
said
to
bee
due
vnto
such
,
as
contemning
the
right
worship
of
the
true
God
,
do
runne
a
whoring
after
straunge
gods
:
God
will
not
neglect
to
punish
traitors
.
the
which
trouble
,
albeit
neither
the
Prince
,
nor
the
ciuill
Magistrate
(
which
is
the
minister
of
God
to
do
iustice
)
either
by
fauor
or
by
negligence
,
inflict
not
,
shal
be
yet
iustly
paid
them
in
their
day
,
with
ful
measure
,
by
him
that
is
much
higher
then
the
highest
vpon
the
earth
,
and
that
will
not
giue
his
honour
to
another
.
2
Besides
that
,
as
their
cause
is
both
wicked
and
damnable
,
wherein
they
iustly
deserue
to
bee
afflicted
:
so
is
the
maner
of
their
suffering
no
lesse
desperate
and
without
all
comfort
of
the
spirit
of
God
,
1.
King
.
18.28
which
hath
included
them
within
the
compasse
of
those
Baalites
that
launced
themselues
with
kniues
,
till
the
blood
ranne
forth
in
abundance
,
but
all
in
vaine
:
and
within
the
number
of
those
hypocrites
which
say
to
god
:
We
haue
punished
our selues
and
thou
regardest
it
not
;
being
reicted
thus
:
Isay
58.3
.
But
who
hath
required
these
things
at
your
hands
?
For
as
they
suffer
not
for
a
good
cause
,
so
they
suffer
not
as
they
shoulde
,
nor
to
that
end
for
the
which
the
godlie
endure
afflictions
.
Indeed
,
they
suffer
not
as
Christians
,
The
maner
of
their
suffering
.
but
as
malefactors
,
and
transgressors
of
good
lawes
:
as
busie
bodies
in
other
mens
matters
,
as
workers
of
euill
:
yea
,
as
rebels
,
as
traitors
,
as
theeues
,
as
murtherers
,
in
such
sort
as
Saint
Peter
forbiddeth
that
Christians
should
suffer
.
But
looke
on
those
Baalites
:
behold
,
what
turmoyles
take
they
?
what
troubles
endure
they
?
what
daungers
incurre
they
?
what
mischiefe
broach
they
,
vnder
the
benedictions
and
dispensations
of
their
most
holy
fathers
?
how
wickedly
conspire
they
,
&
consult
against
the
Lord
,
and
against
his
anointed
?
howe
often
deuise
they
to
murther
true
Christians
;
to
steale
away
the
hearts
of
subiects
from
their
lawfull
Princes
:
to
depose
Kings
and
Emperours
:
to
ouerturne
all
good
gouernments
?
how
bold
are
they
,
to
deale
in
matters
of
state
,
to
meddle
with
Princes
affaires
?
how
impudent
are
they
in
the
exaltation
of
their
most
holy
father
,
to
controll
them
and
their
lawes
?
yea
,
how
presumptuous
are
they
to
assault
them
,
&
cowardly
to
murther
them
,
and
to
censure
them
to
eternall
torments
?
Be
these
Christians
?
nay
,
rather
diuels
incarnate
.
Are
they
in
these
their
deuises
and
practises
tollerable
?
Not
at
all
:
should
they
not
be
punished
,
or
rather
plagued
among
those
Baalites
?
Right
worthie
,
and
that
vnlesse
their
cause
were
better
,
it
were
good
their
courage
were
lesse
.
For
albeeit
that
suffering
be
the
common
recognisance
of
Gods
children
,
who
euer
beare
in
their
bodies
the
markes
of
the
Lord
Iesu
:
yet
they
who
suffer
not
in
the
Lord
,
How
Christ
suffered
,
that
is
,
in
a
good
cause
,
and
for
his
sake
,
and
in
such
sort
as
Christ
by
his
example
hath
taught
vs
to
suffer
,
are
neuer
the
neare
to
the
crosse
of
Christ
,
though
they
be
tossed
and
crossed
neuer
so
much
.
Christ
died
,
the
iust
for
the
vniust
,
when
there
was
no
guile
found
in
his
mouth
:
hee
died
innocentlie
:
hee
suffered
patientlie
:
hee
died
to
redeeme
vs
from
sinne
,
and
to
reconcile
vs
vnto
GOD
.
To
this
suffering
aymed
the
Psalmist
,
when
in
the
person
of
the
afflicted
Israelites
,
he
saide
vnto
the
Lord
:
For
thy
sake
are
we
killed
all
the
day
long
:
and
are
accounted
as
sheepe
appointed
to
be
slaine
!
And
thus
saide
the
prophet
Ieremy
in
his
suffering
:
Know
that
for
thy
sake
(
O
Lord
)
I
haue
suffered
rebuke
.
So
Zacharie
the
sonne
of
Iehoida
,
beeing
commanded
to
death
by
Ioash
King
of
Iudah
,
he
patiently
sustained
it
and
saide
:
The
Lord
looke
vppon
it
,
and
require
it
.
Vnto
these
,
and
such
like
examples
looked
Augustine
,
and
therefore
being
greeuously
afflicted
,
he
saide
not
,
Lord
looke
on
my
punishment
:
but
he
said
,
Respice
in
causam
meam
domine
:
Lord
respect
my
cause
.
3.
Vnto
these
sufferers
hath
the
Lord
Iesus
promised
peace
and
happinesse
,
when
the
others
are
left
without
all
comfort
.
As
,
Matth.
5.
Blessed
are
they
which
suffer
persecution
,
or
beare
affliction
patiently
for
righteousnesse
sake
:
for
theirs
is
the
kingdome
of
heauen
.
Again
:
Blessed
are
yee
,
when
men
reuile
you
,
and
persecute
you
,
and
say
all
manner
of
euill
against
you
falsely
,
for
my
sake
.
Iam.
5.10
.
Therefore
Saint
Iames
counselleth
vs
to
take
the
prophets
for
an
example
of
suffering
aduersitie
,
&
of
long
suffering
,
which
haue
spoken
in
the
name
of
the
Lord
:
as
if
he
might
haue
saide
to
them
vnder
the
crosse
:
Looke
on
the
cause
and
patience
of
Isayah
,
of
Ieremy
,
of
Dauid
,
of
Zacharias
,
of
Amos
,
of
Daniel
,
of
Moses
,
of
Michaeah
,
of
Vriah
,
of
Iohn
the
Babtist
,
and
such
others
,
which
haue
beene
persecuted
,
and
patiently
suffered
afflictions
in
the
good
cause
,
for
the
Lords
sake
.
S.
Stephen
in
his
sermon
,
charged
the
Iews
,
that
they
had
murthered
them
,
Acts
7.
that
had
foreshewed
them
of
the
comming
of
that
iust
:
that
is
,
of
Christ
Iesus
our
righteousnes
.
This
was
the
cause
of
the
prophets
,
the
same
was
Stephens
cause
,
and
Paul
pleading
the
same
cause
,
waxed
both
bold
and
cheerefull
at
the
barre
.
For
hauing
declared
that
hee
mooued
the
people
to
repent
and
turne
to
God
,
and
to
doo
the
workes
woorthie
the
amendment
of
life
,
hee
sayde
:
For
this
cause
the
Iewes
caught
mee
in
the
Temple
.
Moreouer
,
touching
the
ende
of
his
suffering
,
hee
thus
protested
with
no
small
ioy
of
Spirite
:
I
would
that
yee
vnderstoode
brethren
,
that
the
things
which
haue
betided
mee
,
Phil.
1.14
.
are
turned
to
the
furthering
of
the
Gospel
:
so
that
my
bandes
in
Christ
,
are
famous
throughout
all
the
iudgement
Hall
,
and
in
all
other
places
:
insomuch
that
many
of
my
Brethren
in
the
Lorde
,
are
emboldened
through
my
bandes
,
and
dare
more
frankely
speake
the
word
,
&c.
Thus
,
that
olde
Eleazar
,
2.
March
.
6.24.28
.
hauing
pleaded
this
good
cause
,
he
would
suffer
in
the
defence
thereof
,
not
onely
.
to
declare
his
faythfull
constancie
,
and
discharge
of
dutie
,
but
also
to
giue
a
good
example
thereof
vnto
the
yonger
sort
:
and
so
he
endured
the
paines
of
Martirdome
,
with
patience
and
great
comfort
in
the
Spirit
.
The
like
we
reade
of
the
woman
who
died
with
her
seauen
sons
in
the
Machabees
,
the
law
of
the
Lord.
2.
Mach.
7.
Thus
Iames
,
Peter
,
Iohn
,
&
other
holy
Martires
of
the
Lord
,
haue
with
no
meane
comfort
of
the
Spirit
,
suffered
and
borne
the
Crosse
of
their
maister
Christ
,
and
are
blessed
in
their
death
.
But
wo
vnto
those
miserable
caytiffes
,
Wo
to
them
that
suffer
in
an
euill
cause
.
whose
punishments
and
sufferings
are
neither
for
righteousnesse
:
neither
for
speaking
in
the
name
of
the
Lord
:
neither
for
declaring
of
that
Iust
:
neither
for
mouing
the
people
to
turne
vnto
God
:
nor
that
others
by
their
bandes
should
be
emboldned
,
more
freely
to
speake
the
word
:
nor
for
the
Lords
sake
:
nor
for
any
good
,
but
all
contrarie
.
For
lo
!
the
Lorde
of
heauen
is
risen
vppe
,
and
standeth
against
them
as
a
swift
witnesse
,
and
a
seuere
iudge
to
condemne
them
,
and
to
destroy
them
for
euer
,
except
they
repent
.
Therefore
it
shall
be
good
for
them
to
learne
truely
to
repent
of
their
rebellions
and
sinnes
timely
,
and
to
pray
vnto
God
in
the
spirit
:
yea
,
and
to
desire
others
also
to
pray
for
them
,
that
the
thoughts
of
their
hearts
may
be
forgiuen
them
:
for
as
their
hearts
are
not
right
before
God
(
a
cause
of
their
worthie
iudgements
with
Simon
Magus
)
so
run
they
forward
in
the
high
way
of
perdition
.
Now
,
if
these
and
such
like
words
moue
them
not
,
but
as
enemies
vnto
the
true
contentation
and
peace
,
they
will
with
the
deaffe
adder
stop
their
eares
,
prepare
themselues
to
battaile
,
&
continuerebellious
;
it
shall
said
vnto
them
by
the
true
protestants
,
as
Iosuah
once
said
to
that
theeuish
Achan
:
Inasmuch
as
yee
haue
troubled
vs
,
the
Lord
doth
trouble
you
this
day
.
Neither
shal
the
walles
of
great
Babilon
protect
them
,
nor
the
Prince
Nimrod
defend
them
:
for
neither
shal
the
one
,
nor
the
other
of
them
,
be
able
to
escape
destruction
,
when
the
Lord
God
of
heauen
,
which
maketh
wars
with
Amalech
from
generation
to
generation
,
Exod.
17.16
.
Gal.
5.10
.
shall
force
them
to
beare
their
iust
condemnation
for
troubling
the
Lords
people
.
4.
For
as
God
decreed
,
and
his
decree
did
stand
,
Nom.
16.32
.
2.
Sam.
17.23
.
&
.
18.9
.
that
Agag
shuld
be
destroyed
:
that
Chore
&
his
confederates
should
descend
down
into
hel
:
that
Achitophel
,
Haman
,
Absalom
,
Iudas
,
&
such
like
,
shuld
swallow
vp
their
mortal
morsels
:
so
hath
he
decreed
,
&
it
shal
be
performed
in
time
,
that
Babilon
mother
of
whoredoms
&
abhominations
shal
be
confounded
:
that
Antichrist
shall
be
cast
out
,
and
his
louers
and
friendes
shall
be
laughed
to
scorne
.
And
in
the
consideration
thereof
,
not
onely
they
that
be
yet
liuing
(
whom
they
haue
depriued
of
peace
and
tranquilitie
)
shall
enioy
their
desired
rest
,
quietnesse
and
gladnesse
,
but
also
the
verie
infernall
Sprits
and
Hell
,
shall
be
mooued
at
their
sodaine
fall
and
comming
downe
,
no
lesse
then
they
were
mooued
at
the
fall
of
the
King
of
Tyrus
,
and
of
the
King
of
Babilon
,
to
whome
tauntingly
,
Eze.
28.2
.
Isa.
14.
and
in
diuision
,
they
shall
say
,
Lo
!
Antichrist
is
diuided
of
the
infernall
spirits
.
are
not
yee
also
touched
with
infirmities
as
other
men
?
and
are
ye
not
made
like
vnto
vs
?
yea
,
thou
also
,
which
(
being
blinded
through
malice
,
pride
,
and
magnificence
,
)
haft
thought
thy selfe
to
be
a
God
,
and
not
a
mortall
man
,
and
farre
more
excellent
then
anie
Emperour
,
Prince
,
King
,
Caesar
,
or
Potentate
on
the
earth
:
and
sitting
in
the
temple
of
God
,
wouldest
bee
worshipped
as
God
:
euen
thou
art
fallen
from
heauen
,
and
become
one
of
them
that
dwel
below
.
Therfore
,
we
iustly
take
vp
against
thee
,
in
steede
of
salutations
,
bitter
scoffes
and
reproches
.
And
seeing
thy
naked
soule
,
&
most
feeble
spirits
now
depriued
of
all
glorie
,
pompe
,
&
power
,
not
able
to
oppugne
the
spirits
infernal
,
but
compelled
perforce
to
yeeld
,
not
onely
to
the
common
lot
of
other
damnable
miscreants
,
but
to
a
torment
so
far
greater
then
the
torment
of
others
,
by
how
much
more
thine
abhominations
haue
exceeded
others
:
and
hauing
put
from
vs
all
feare
of
thy
bloudy
tyrannie
,
and
beholding
the
reward
of
thy
great
hypocrisie
,
wee
are
nowe
worthily
moued
to
deride
thee
.
Bern.
de
consider
li.
2.
ad
Engen
.
Ha
,
ha
,
Art
thou
that
Abel
for
Primacie
?
that
Noah
for
gouernment
?
that
Abraham
for
Patriarchship
?
that
Melchizedech
for
order
:
that
Aaron
for
dignitie
:
Antonin
.
tit.
22.
ca.
2.
d.
petistate
Papae
.
that
Moses
for
authoritie
:
that
Samuel
for
iudgement
:
that
Peter
for
power
:
that
Christ
touching
annoynting
?
yet
lo
,
thou
art
cast
downe
and
couered
with
confusion
:
Art
thou
he
,
whom
al
men
feared
?
Art
thou
he
,
that
ruled
in
heauen
and
in
earth
,
and
in
hell
?
Couldest
thou
loose
and
binde
after
thine
owne
will
?
haft
thou
beene
taken
for
the
most
holy
father
,
the
Prince
of
peace
,
the
head
of
the
Church
,
the
God
of
the
earth
,
the
king
of
kings
,
the
Lord
of
Lords
,
higher
then
the
Heauens
,
harmelesse
,
vndefiled
,
most
perfect
,
seperate
from
sinners
,
and
inuinceable
among
the
Gods
:
yet
behold
,
thou
art
come
downe
vnto
the
depth
of
hell
!
And
there
,
there
,
thou
lyest
!
5
Thou
art
fallen
into
a
place
not
of
pleasure
,
Note
heere
a
great
alteration
and
change
.
but
of
paine
:
not
of
ioy
,
but
of
anguish
:
not
of
solace
,
but
of
discomfort
:
not
of
happines
,
but
of
extreame
wretchednesse
.
Thy
Balsame
and
thy
Mirrhe
hath
not
beene
able
to
preserue
thy
body
from
corruption
,
nor
all
thy
Riches
,
pompe
,
power
,
and
glorie
,
can
saue
thy
soule
from
eternall
torment
!
The
wormes
of
the
earth
deuour
thy
body
,
the
wormes
of
an
euill
conscience
bite
thy
sinfull
soule
,
and
all
the
infernall
spirits
torment
thee
in
both
,
without
remisse
for
euermore
.
This
that
is
declared
haue
I
heard
of
the
Lord
of
hoasts
,
the
God
of
Israel
,
Isa.
21.10
.
Eccle.
12.13
.
which
bringeth
euerie
worke
into
iudgement
,
and
will
be
wel
knowne
in
the
iudgement
,
Ezec.
28.10
.
and
therein
highly
aduaunced
,
for
he
is
the
same
God
,
to
whom
the
kingdome
,
and
the
power
,
and
the
glorie
belongeth
.
Isa.
14.27
.
So
it
is
decreed
,
and
it
is
so
determined
in
the
time
appointed
.
CHAP.
VIII
.
The
foolish
zeale
and
singular
conceites
of
certaine
,
who
iustifie
themselues
only
,
and
dislike
all
others
:
with
their
eager
desire
of
hastie
reformation
,
of
that
which
they
conceit
to
be
amisse
.
8.4.2
.
Socrates
.
In
many
things
the
meane
is
best
ALthough
in
proportions
Geometrical
,
the
lesse
number
is
nearer
the
middle
then
the
more
,
and
therfore
in
regard
thereof
,
to
do
sometimes
lesse
then
shuld
be
done
,
when
the
whole
cannot
be
done
,
is
more
incident
to
the
vertue
in
many
things
,
them
it
is
to
exceed
it
.
Eccles.
7.18
.
And
that
also
,
not
only
the
wise
Preacher
counselleth
that
men
should
not
be
ouer-iust
,
nor
ouerwise
:
but
also
the
Apostle
aduiseth
them
,
not
to
be
wise
in
their
owne
conceits
:
yea
,
&
Christ
himself
condemneth
the
hypocritical
righteousnesse
of
the
Pharisees
,
that
esteeme
so
much
of
themselues
,
&
contemne
other
men
,
from
whose
societie
,
they
are
seperated
and
diuided
:
yet
lo
,
there
be
found
euen
among
vs
,
such
kind
of
persons
,
as
,
whiles
they
seeme
to
detest
the
pope
&
his
damnable
doctrines
,
&
pretend
a
singular
zeale
or
iealousie
,
tending
to
reformation
beyond
al
other
men
,
do
neuerthelesse
far
estrange
themselues
from
that
right
Christian
zeale
,
which
combineth
with
perfect
knowledge
and
christiaen
loue
.
Therfore
they
cannot
yeeld
themselues
to
be
either
content
,
or
contained
within
their
due
bounds
and
dutie
of
life
,
or
to
be
friendly
admonished
by
any
others
,
to
obserue
&
performe
the
same
.
But
as
they
which
haue
their
brains
busied
with
some
strange
enchauntment
,
These
renew
the
Sect
of
the
Parisees
in
their
strange
conceits
and
hypocrisie
,
they
are
most
singularly
conceited
,
&
are
become
more
pharisaicall
.
I
meane
not
in
this
,
that
they
yeeld
tithes
of
Mint
of
Anice
,
&
of
al
that
they
possesse
for
there
be
none
which
tithe
their
commodities
to
the
benefit
of
the
labourors
in
the
lords
vinyard
,
worse
then
some
of
them
:
nor
in
this
,
that
they
fast
twise
in
the
weeke
,
for
there
be
none
which
gurmandize
more
than
they
:
nor
in
this
that
they
expresse
a
kind
of
ciuil
iustice
in
their
life
and
demeanure
:
for
in
no
persons
is
there
found
lesse
good
conscience
,
and
more
deceitfull
and
cruell
dealings
in
any
trades
,
then
there
is
well
approoued
to
bee
in
many
of
them
.
And
would
to
God
they
did
not
also
doubt
of
the
Resurrection
of
the
dead
,
which
yet
the
Pharisees
beleeued
,
nor
did
think
that
the
doctrine
of
immortalitie
is
but
a
pleasant
errour
to
holde
men
in
a
vaine
hope
,
as
some
heathen
men
haue
fondly
imagined
▪
But
in
this
they
display
their
sect
:
namely
,
Tusc.
quest.
that
they
esteeme
themselues
onely
wise
,
righteous
,
holy
,
and
perfect
,
&
in
this
their
pleasant
conceit
,
they
dislike
,
disdaine
,
&
contemne
al
other
men
,
of
whatsoeuer
order
,
calling
,
or
degree
they
be
,
whome
they
giue
ouer
to
Satan
,
and
censure
to
the
Pitte
of
Hell
,
as
fooles
,
Publicans
,
and
prophane
worldlings
.
With
the
Egyptians
,
they
thinke
it
abhomination
for
them
to
eate
with
the
Hebrewes
:
Egyptians
.
Iewes
.
with
the
Iews
,
they
hold
it
not
lawfull
for
them
to
meddle
with
the
Samaritanes
,
Gen.
43.32
.
Iohn
.
4.9
.
Act.
10.28
.
or
to
haue
any
fellow
ship
with
them
which
are
of
another
nation
.
And
therfore
spread
they
this
proud
banner
of
defiance
vnto
all
others
:
Depart
from
vs
,
for
wee
are
more
holy
then
yee
,
more
iust
,
more
pure
,
more
perfect
then
ye
are
:
and
that
which
is
lawfull
for
vs
to
do
,
is
not
lawfull
for
you
.
2
Thus
flie
they
would
from
Charybdis
,
but
they
fall
on
Scylla
:
they
feare
the
fire
,
and
are
drowned
in
the
water
:
not
considering
how
good
&
commendable
a
thing
it
is
,
to
keepe
the
kings
high
way
in
the
feare
of
God
,
and
in
the
peace
of
a
good
conscience
.
From
hence
they
fall
into
high
dislike
of
the
present
State
,
the
time
,
the
persons
,
the
place
,
and
as
lettle
children
of
variable
affections
;
&
as
the
foole
which
changeth
with
the
Moone
,
they
desire
nouelties
,
they
hunt
after
innouations
,
they
are
much
busied
in
words
,
in
endlesse
genealogies
,
in
vaine
questions
,
and
in
such
matters
,
as
are
both
vnprofitable
&
vnnecessarie
:
about
the
which
(
in
the
heate
of
their
contentions
)
they
veritfie
Homers
sentence
.
The
hastie
man
condemneth
the
same
,
Which
doth
at
all
deserue
no
blame
.
Whereby
,
with
the
vndiscreete
,
they
forsake
the
honour
,
Eccl.
5.14
.
and
take
on
them
the
shame
of
the
tongue
,
and
so
draw
on
themselues
iudgement
and
destruction
.
In
their
opinions
and
censures
,
they
resemble
well
nigh
the
foolish
Masons
of
Lesbia
,
who
(
as
the
prouerbe
is
)
hauing
leaden
squares
,
would
rather
bow
them
to
their
works
,
then
work
vnto
them
:
for
they
presume
without
blushing
,
to
draw
the
lawes
,
the
statutes
,
and
constitutions
,
to
their
proper
conceits
:
yea
,
they
wrest
the
holy
Scriptures
(
as
hee
did
which
called
them
a
nose
of
waxe
)
to
their
self-wils
and
phantastical
opinions
,
notwithstanding
the
perrill
of
that
terrible
woe
threatned
vnto
them
which
cold
euill
good
,
and
good
euill
:
and
vnto
them
,
which
presume
to
adde
vnto
,
or
to
diminish
from
the
pure
worde
of
God
.
Iob.
13.7
.
As
in
the
2.
Chap.
1.
Luke
15.27
.
Bern
in
cant
.
ser.
73.
A.
Isay
6.20
.
Reuel.
224.18
.
But
they
pretende
the
defence
of
Gods
cause
,
and
therefore
thinke
that
they
may
therein
speake
at
their
pleasures
.
Lastly
,
they
verie
notablie
resemble
that
angrie
Elder
brother
in
the
Gospell
,
as
did
the
former
sort
:
for
through
pride
;
enuie
,
and
disdaine
,
they
rather
choose
to
stande
and
stay
without
the
doore
in
moste
miserable
manner
,
then
vouchsafe
to
come
,
and
enter
into
the
house
of
ioy
and
gladnesse
,
Psal.
133.
there
to
proue
howe
good
and
ioyfull
a
thing
it
is
for
brethren
to
dwell
togither
in
vnitie
,
though
they
also
bee
there
unto
both
inityted
,
and
gentlie
entreated
,
by
a
moste
louing
and
mercyfull
Father
.
3
Mistake
me
not
(
charitable
Brethren
)
God
forbid
that
I
should
condemne
or
dislike
the
godlie
zeale
of
the
faithfull
Christian
,
The
life
of
Religion
.
which
with
a
good
conscience
I
do
reuerence
and
singularly
esteeme
,
as
the
verie
Life
of
Religion
,
and
the
right
Ornament
of
them
that
feare
the
Lord
.
It
is
good
to
bee
zealous
in
a
good
cause
:
and
the
seruaunt
of
God
is
euen
rauished
with
the
zeale
of
the
Lorde
▪
betweene
the
which
,
and
,
that
Euill
zeale
which
is
not
according
to
knowledge
,
it
must
bee
distinguished
.
The
Good
zeale
,
or
the
zeale
of
God
is
,
The
good
zeale
.
that
affections
or
desire
●oman
,
whereby
hee
is
indeed
and
with
all
his
heart
,
zealous
for
the
Lorde
,
according
to
knowledge
.
And
this
is
an
ardent
loue
of
the
glorie
of
God
,
of
righteousnesse
,
of
iudgement
,
of
wisedome
,
of
pietie
,
of
chastitie
,
and
other
godly
vertues
.
A
vehement
displeasure
conceiued
agaynst
vnrighteousnesse
,
oppression
,
foolishnesse
,
vngodlinesse
,
filthinesse
and
sin
,
whereby
the
glorie
of
God
is
deformed
,
and
the
Church
of
Christ
offended
:
also
a
feruent
desire
to
punish
the
transgressours
of
the
lawe
of
God
,
to
withstande
vngodlinesse
,
to
depresse
and
abolish
sinne
.
4
This
vertue
shined
in
measure
in
Abraham
,
in
Moses
,
in
Daniel
,
in
Loth
,
in
Ieremie
,
in
Phinez
,
in
Dauid
,
in
Eliah
,
in
Paule
;
and
without
measure
in
our
Sauiour
Christ
.
And
they
in
this
outrage
doo
expresse
the
same
:
who
,
beleeuing
in
the
Sonne
of
GOD
,
are
marked
with
the
note
of
contrition
:
which
are
sorie
for
Iosephs
affliction
:
which
are
greeued
for
the
common
and
dayly
transgressions
of
the
Lordes
people
:
which
doo
earnestlie
desire
the
aduancement
of
Gods
glorie
,
and
the
abolishing
of
sinne
:
which
doo
groane
for
the
deliuerie
of
the
Church
,
from
those
horrible
persecutions
wherewith
shee
is
dayly
oppressed
:
that
doo
hunger
and
thirst
after
righteousnesse
:
that
pray
for
an
ende
of
those
dayes
of
sinne
,
and
waite
for
the
ioyfull
comming
of
our
Lorde
Iesus
Christ
:
who
shall
chaunge
our
vile
bodies
,
that
wee
may
bee
conformed
to
his
glorious
bodie
.
This
affection
is
ingendered
in
the
heart
,
Whereof
this
zeale
is
engendred
.
or
in
the
concupiscible
part
of
man
,
by
the
effectuall
operation
of
the
Spirite
of
God
:
the
spirit
of
wisdome
and
vnderstanding
,
the
spirit
of
counsell
&
fortitude
,
the
spirit
of
knowledge
;
and
of
the
feare
of
God
.
This
zeale
ensueth
faith
and
hope
,
and
is
so
combined
with
charitie
,
that
though
between
them
we
may
distinguish
,
yet
diuide
them
wee
may
not
:
Cant.
5.8
.
for
the
zealous
Christian
is
euen
sicke
with
holy
loue
.
Therfore
August
.
saith
thereof
,
Qui
non
zelat
,
non
amat
;
&
è
contrario
,
qui
non
amat
,
non
zelat
:
That
is
,
He
that
is
not
zealous
doth
not
loue
:
and
againe
,
he
that
loueth
not
,
is
not
zealous
.
And
this
vertue
hath
both
affinitie
,
and
familiaritie
,
with
that
vehement
affection
of
loue
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Iealousie
,
The
godlie
iealousie
.
as
that
of
a
man
to
his
wife
,
or
of
a
wife
to
her
husband
,
when
either
of
them
is
sorie
and
displeased
for
some
vnworthie
or
ingratefull
action
or
thing
which
is
perceiued
in
the
other
of
them
.
For
this
affection
is
not
able
to
beare
the
hurt
or
contempt
of
the
thing
loued
:
and
it
is
right
sorie
,
that
the
thing
which
is
onlie
proper
to
it selfe
,
should
bee
made
common
to
others
.
The
Lord
God
himselfe
,
though
he
be
not
touched
with
mans
infirmities
,
nor
subiect
to
passions
,
speaketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
maner
of
man
,
for
the
instruction
and
confort
of
man
,
and
saith
,
that
He
will
be
iealous
ouer
his
land
:
that
is
,
Ioel.
2.28
.
that
he
will
not
suffer
his
own
children
which
repent
them
of
their
sinnes
to
be
any
further
vexed
and
troubled
as
they
had
bin
:
as
of
whom
he
said
also
in
the
same
affection
.
He
that
toucheth
you
,
toucheth
the
apple
of
mine
eye
.
And
the
same
Lord
beeing
a
iealous
God
,
beareth
not
,
that
his
people
shoulde
runne
a
whooring
from
him
,
and
giue
his
glorie
to
another
.
Neither
could
his
Sonne
abide
this
,
that
his
holy
house
shoulde
be
made
a
denne
of
theeues
.
Vnto
this
also
belongeth
that
zeale
which
is
defined
a
sorrow
conceiued
of
that
good
which
we
see
to
bee
in
some
others
,
which
we
our selues
do
want
:
so
that
therein
wee
do
not
enuie
that
good
in
them
,
nor
do
wish
that
they
had
it
not
,
nor
sorowing
for
that
they
be
in
better
case
then
our selues
are
,
(
though
they
bee
not
alwayes
worthie
the
same
)
:
but
onely
,
we
are
greeued
and
do
lament
the
want
thereof
in
our selues
,
and
in
some
others
also
,
whom
wee
would
should
enioy
that
good
thing
with
them
and
vs
:
yea
,
and
it
congratulateth
with
them
their
good
lot
.
And
hereof
is
it
,
that
we
be
so
sorrowfull
,
because
some
other
men
are
holier
then
we
are
:
that
is
,
because
we
be
not
so
religious
,
so
deuout
,
and
so
perfite
as
they
be
.
Againe
,
we
are
ioyfull
when
we
see
,
that
such
as
are
worthy
for
their
vertues
,
are
honoured
accordinglie
:
but
yet
we
be
sorrowfull
,
that
we
ourselues
,
and
some
others
are
either
not
so
worthie
as
they
,
or
being
worthie
,
are
yet
in
contempt
,
and
not
esteemed
with
them
in
those
things
which
appertaine
to
the
glory
of
God
.
The
Lord
God
make
vs
all
right
zealous
and
iealous
for
his
glorie
,
according
as
himself
in
his
word
,
his
deare
son
in
the
Gospel
,
and
his
holy
Patriarkes
,
Prophets
,
Apostles
and
Martyrs
,
both
by
their
diuined
doctrines
,
and
worthy
examples
of
life
haue
taught
vs
.
For
it
is
certaine
,
that
the
God
of
the
Spirits
of
all
flesh
,
Psal.
51.17
.
Nom.
25.11.13
.
doth
neuer
despise
the
woful
and
troubled
spirits
,
and
the
broken
and
contrite
hearts
of
his
people
,
as
a
most
pleasant
sacrifice
vnto
himselfe
,
and
he
accepteth
their
zeale
and
holie
iealousie
,
as
a
vertue
worthie
the
remembrance
from
one
generation
vnto
another
.
Cacozelia
,
Euill
zeale
.
5
But
there
is
a
Iealousie
which
is
not
commendable
:
&
there
is
a
zeale
which
is
not
according
to
knowledge
:
for
if
it
were
not
so
,
then
might
we
neither
condemne
them
that
crucified
Christ
,
nor
reproue
them
that
persecuted
the
Apostles
and
holy
Martyrs
of
Christ
,
which
did
therein
they
knewe
not
what
.
And
there
is
a
kinde
of
zeale
,
and
a
kinde
of
Iealousie
,
wherewith
they
be
enflamed
,
which
censure
and
condemne
all
other
men
,
and
onely
cleare
and
commend
themselues
,
with
those
their
chiefe
heads
&
authors
whom
the
word
of
God
condemneth
.
These
be
they
,
who
in
the
heate
of
their
passions
,
and
carnall
affections
,
pretend
reformation
of
things
which
are
amisse
,
&
make
great
semblances
and
shewes
of
religion
,
honestie
,
and
vertue
:
when
as
(
that
notwithstanding
)
they
hunt
after
the
wealth
,
estimation
,
&
glory
of
the
world
:
they
would
gladly
be
enriched
before
others
:
they
would
be
preferred
to
al
others
:
they
would
be
praised
in
their
actions
beyond
all
others
,
as
they
conceit
themselues
to
be
better
then
all
others
.
And
for
this
purpose
they
labor
to
inuent
,
diuulgate
,
&
thrust
into
the
church
,
singular
and
strange
opinions
of
their
owne
heades
,
which
they
wold
should
be
esteemed
,
established
,
and
defended
,
as
equall
with
the
sacred
worde
of
God
.
Such
were
the
Epicures
,
the
Pharisees
,
the
Anabaptists
,
and
Heretikes
of
the
former
times
:
such
are
the
Scismatikes
,
and
discontented
heades
of
this
time
,
which
so
much
trouble
the
Church
with
their
opinions
,
&
endanger
the
peace
of
good
Common-wealthes
,
with
their
sinister
practises
.
And
yet
they
are
not
pleased
(
as
indeed
they
knowe
not
the
right
Contentation
)
but
they
breake
foorth
vnorderly
into
a
vehement
griefe
of
minde
,
and
angry
countenance
against
the
condigne
preferment
and
good
of
such
other
men
,
as
far
surmount
them
in
learning
,
godlinesse
,
and
vertue
:
neither
can
they
conceale
,
but
are
moued
dayly
to
vtter
and
expresse
their
longing
desire
of
the
hurt
and
shame
of
those
men
,
not
respecting
their
preferment
and
good
,
but
onely
that
euill
and
hurt
they
wish
them
,
for
an
obiect
:
Luke
15.
and
so
they
apprehend
that
Good
,
not
as
Good
,
but
as
Euil
,
with
that
angry
Elder
brother
,
of
whom
our
Lord
speaketh
in
the
Gospel
.
And
this
is
that
zeale
,
and
that
kind
of
iealousie
,
which
hath
none
affinitie
nor
fellowship
at
all
,
with
fayth
,
hope
,
and
charitie
,
nor
any
part
of
knowledge
and
the
feare
of
God
:
and
therfore
,
it
is
either
blind
zeale
,
&
doting
iealousie
,
Gal.
5.20
.
or
rather
that
very
wicked
Enuy
,
hatred
,
furie
,
and
worke
of
the
flesh
:
yea
,
the
tyrannie
of
the
soule
,
&
partinacy
of
the
hart
,
which
is
ingendred
of
that
Luciferan
pride
,
and
diuelish
ambition
grafted
in
mans
corrupt
nature
by
the
subtile
serpent
,
by
the
which
a
man
thinketh
himself
better
than
other
men
:
and
therfore
would
be
in
all
respects
not
only
equal
with
others
,
but
also
more
excellent
,
&
aboue
them
al.
A
vice
,
which
the
Lord
abhorreth
from
his
heart
,
and
tieth
them
which
are
therewith
prouoked
,
in
punishment
among
the
hollow
hearted
hipocrites
.
Note
this
.
No
doubt
such
kind
of
zealous
persons
were
these
friends
of
Iob
,
who
pretending
the
glorie
of
God
,
disputed
with
him
wickedly
in
the
cause
of
God
:
for
the
which
he
sharply
reproued
them
in
these
words
:
Will
ye
speake
wickedly
for
Gods
defence
:
Iob.
13.7.9.10
.
and
talke
deceitfully
for
his
cause
?
he
wil
surely
reproue
you
.
As
if
he
shuld
say
:
will
ye
presume
in
the
display
of
your
zeale
,
to
reason
rashly
and
foolishly
of
the
holie
and
diuine
things
of
God
?
do
ye
thinke
that
the
Lord
needeth
the
wits
and
arguments
of
such
persons
for
the
setting
forth
of
his
glory
?
No
,
no
,
ye
grate
too
much
on
his
diuine
iustice
,
and
take
his
name
in
vaine
:
for
the
which
doing
,
he
will
not
hold
you
guiltlesse
.
6
But
yet
,
Some
haue
a
deepe
contest
of
their
owne
zeale
and
puritie
,
howsoeuer
it
be
.
there
be
some
that
wold
(
if
they
could
)
perswade
vs
,
that
there
is
no
zeale
to
their
zeale
,
no
iealousie
to
their
iealousie
,
no
wisdom
to
their
wisdom
,
no
iustice
,
no
temperance
,
no
charity
,
no
faith
,
no
vertues
,
to
their
iustice
,
to
their
temperance
,
to
their
charitie
,
to
their
faith
,
to
their
vertues
,
&
that
if
their
discipline
were
once
practised
in
our
Church
,
and
their
inuented
lawes
prouided
for
our
Common-wealth
,
and
al
things
ruled
&
ordred
in
points
as
they
haue
deuised
,
and
could
direct
through
the
abundance
of
their
spirit
,
They
dreame
of
such
a
puritie
,
as
yet
neuer
was
,
nor
shall
be
seene
among
men
in
this
world
.
then
the
Moone
which
is
so
oftentimes
obscured
,
would
shine
in
the
night
,
yea
,
&
also
in
the
day
,
without
the
apperance
of
any
cloud
or
blemish
:
vntil
then
,
she
is
iustly
to
be
shunned
(
in
their
conceit
)
nor
be
they
disposed
to
take
in
good
part
the
benefit
of
such
light
as
she
yeeldeth
.
They
imagine
that
the
Church
,
which
is
yet
but
blacke
,
and
deformed
(
as
shee
is
compared
with
Christ
her
glorious
head
)
woulde
then
haue
in
her
neither
spot
nor
wrinckle
,
nor
any
such
thing
.
And
this
puritie
,
they
expect
to
be
yet
ere
they
die
,
euen
here
in
this
life
:
vntill
the
which
time
,
they
be
not
willing
to
serue
God
(
as
it
seemeth
)
in
that
holie
Communion
.
As
if
they
woulde
say
to
God
:
well
,
let
all
things
be
thus
,
and
thus
perfected
,
or
else
will
we
not
honour
thee
,
nor
serue
thee
,
as
thou
wouldest
that
we
should
honour
,
and
serue
thee
.
Yea
(
as
the
Bethulians
that
appoynted
God
a
time
at
their
pleasure
,
Iudith
7.31
.
and
8.11
.
within
fiue
dayes
)
they
dreade
not
to
tie
the
wisedome
of
God
vnto
theyr
deuises
,
and
to
their
appoynted
times
:
Let
this
thing
thus
bee
done
shortlye
:
wee
,
wee
will
hasten
reformation
,
and
do
it
our selues
speedily
,
and
not
wait
any
longer
for
the
performance
of
words
and
promises
.
As
if
(
forsooth
)
it
were
not
onely
lawfull
for
them
to
make
,
alter
,
&
change
lawes
,
and
reforme
al
things
at
their
own
pleasures
:
but
also
,
that
it
were
possible
themselues
could
reforme
all
,
and
constrain
euery
action
of
man
to
answer
to
right
perfection
in
this
world
,
wherein
the
very
best
things
that
be
,
do
sauor
of
imperfections
,
through
the
contagion
of
mans
concupiscence
and
sin
:
Eccles.
3.16
.
neither
can
they
be
corrected
,
as
Salomon
complained
.
They
imagine
,
that
if
they
did
once
attempt
it
,
they
were
well
enough
able
with
Aratus
Eudoxus
,
Aratus
.
to
number
the
stars
in
the
firmament
of
heauen
:
the
which
is
a
matter
so
soone
,
and
so
easie
to
be
done
,
as
it
is
to
count
and
to
number
the
sand
by
the
Sea
shore
.
Wherin
they
deal
far
more
impudently
then
euer
that
Aratus
,
or
any
other
skilfull
Mathematitian
in
the
world
durst
,
to
defend
his
knowledge
&
abilitie
therin
.
Diogenes
trampled
with
his
fowle
feete
on
Platoes
cleane
bed
clothes
,
when
he
said
so
.
They
pretend
with
Diogenes
to
tread
downe
Platoes
pride
:
but
yet
,
with
a
more
hawtie
pride
,
then
euer
harboured
in
Platoes
heart
,
howsoeuer
Diogenes
,
and
they
in
outwarde
appearaunce
would
seeme
to
be
.
Howbeit
,
dreaming
(
neuerthelesse
)
of
Platoes
Common-wealth
,
they
waxe
both
extreame
wise
,
and
extreame
iust
,
not
considering
the
whiles
,
how
much
they
decipher
themselues
therein
,
Extreame
wise
both
extreame
foolish
,
and
extreame
wicked
:
as
,
not
onelie
Ageselaus
,
but
also
Salomon
,
iudgeth
of
such
persons
,
to
whose
most
graue
censure
,
Saint
Paule
condiscendeth
,
when
hee
woulde
not
,
that
men
should
bee
wise
in
their
owne
conceits
.
Thus
wandring
at
large
in
and
through
manie
matters
,
both
strange
&
extrauagant
,
they
leaue
the
body
,
and
take
the
shadow
:
they
depresse
the
truth
,
and
maintaine
errors
:
they
go
from
the
matter
,
Whiles
men
striue
in
opinions
,
they
neglect
the
preaching
of
Christ
Iesus
.
and
take
hold
of
the
trifles
(
as
Hierome
once
said
of
such
vaine
persons
)
would
to
God
they
would
consent
with
vs
,
that
Iesus
Christ
be
preached
sincerely
and
plainely
:
for
it
is
too
manifestly
seene
,
how
this
necessarie
argument
is
neglected
,
betweene
them
that
striue
and
contend
to
maintaine
,
opinions
God
helpe
vs
.
7.
But
there
is
no
consideration
with
them
(
the
whiles
)
that
extreme
Law
is
meere
wrong
,
Summumius
.
as
the
common
saying
is
,
or
that
the
Lawes
regarde
rather
generall
then
priuat
and
particular
things
,
One
thing
must
be
considered
with
another
.
which
are
often
referred
to
the
equitie
and
wise
moderation
of
the
magistrates
.
Neither
do
they
remember
,
how
that
the
wise
man
also
offendeth
sometimes
as
the
foole
doth
:
and
that
such
an
exact
iustice
and
discipline
,
as
they
labour
to
establish
,
sauouring
little
or
nothing
of
Equitie
,
hath
decayed
many
kingdomes
,
and
troubled
many
Churches
.
It
is
easier
to
throw
downe
,
then
to
build
vp
.
Wee
are
bound
to
bend
to
the
best
in
euerie
deliberation
(
wherin
the
Lorde
in
mercie
fill
vs
with
the
graces
of
his
spirit
)
but
it
is
no
point
of
wisedome
for
a
man
which
hath
a
well
builded
house
alreadie
,
to
pull
the
same
downe
,
before
hee
hath
made
his
reckoning
,
and
bee
assured
of
his
abilitie
,
and
meanes
to
build
the
same
better
.
It
is
much
easier
to
throw
downe
,
then
it
is
to
build
vp
:
to
kill
,
then
to
cure
:
to
rent
asunder
,
then
to
sette
together
:
to
moue
warres
,
then
to
procure
peace
:
though
the
fine
thereof
be
not
so
profitable
.
And
to
trouble
a
Cittie
(
said
Pindare
)
it
is
a
thing
quickly
doone
;
Pindar
.
but
to
reduce
the
same
Citie
into
a
quiet
state
,
it
lieth
not
in
the
power
of
man
,
but
in
the
gift
of
God
.
Paul
is
very
peremtorie
in
this
,
that
wee
should
not
do
euill
,
that
good
may
come
thereof
.
We
must
do
good
things
and
do
them
well
.
G.
Nazan
.
de
Y.
beol
.
li.
1.
Arist.
eth.
2.
Good
things
are
foreuer
commendable
:
but
these
good
things
ought
to
bee
done
directly
and
well
:
least
whiles
we
beare
men
in
hande
that
wee
doo
iust
things
,
by
dealing
in
and
about
them
,
most
vniustly
we
depriue
them
of
their
proper
graces
.
Of
this
minde
was
learned
Aristotle
,
who
vsed
also
to
say
,
that
he
was
not
iust
and
wise
,
which
did
such
things
,
but
he
onely
which
ordred
them
well
.
And
of
this
Argument
Iohannes
Gerson
(
if
it
were
not
some
other
)
bringeth
in
two
Souldiers
disputing
:
Io.
Gers
.
in
dial
.
duorum
militum
.
They
that
haue
made
of
men
Martyres
(
sayde
the
one
of
them
to
his
fellow
)
haue
made
a
good
thing
?
to
whom
answered
the
other
,
yea
,
but
yet
they
haue
not
made
that
good
thing
well
:
Et
Deus
remunerator
Aduerbiorum
,
non
Nominum
,
And
God
rewardeth
not
Nownes
,
but
Aduerbes
.
That
is
:
God
doth
not
so
much
regard
what
things
men
do
,
God
respecteth
rather
the
qualitie
then
the
quantitie
of
works
&
faith
.
as
hee
doth
in
what
sort
they
doo
them
.
The
death
of
Christ
was
a
good
thing
,
when
as
through
the
same
al
them
that
beleeued
are
freed
from
death
and
damnation
,
which
Christ
in
his
death
ouercame
and
destroyed
:
howbeit
,
the
Iewes
,
the
high
Priests
,
Pilate
,
Caiphas
,
Annas
,
Herod
,
Iudas
,
and
the
diuell
,
haue
consented
together
,
and
dealt
therein
most
wickedly
,
vngodlily
,
traiterously
,
and
diuellishly
.
Wherefore
they
haue
their
iudgement
and
heauie
condemnation
,
taken
from
the
manner
of
their
labours
therein
.
Therefore
,
as
wee
are
willing
to
do
good
,
so
lette
vs
haue
this
regarde
to
retaine
the
right
grace
of
good
deedes
:
that
is
,
as
Nazanzen
sayde
,
To
do
them
well
.
In
li.
1.
de
Theolog.
And
this
shall
we
doo
indeede
,
if
wee
deale
in
the
feare
of
God
and
with
a
good
conscience
,
according
to
the
methode
and
rule
of
the
word
of
God
,
which
shall
neither
deceiue
vs
,
nor
cause
to
to
repent
our
trauailes
bestowed
about
the
same
.
And
this
is
that
which
Zacharie
entended
when
hee
saide
,
that
wee
being
deliuered
from
the
handes
of
our
enemies
,
should
serue
God
,
in
holinesse
and
righteousnesse
,
all
the
dayes
of
our
life
.
CHAP.
IX
.
Of
the
Malepertnesse
of
certaine
priuate
and
ignorant
persons
,
which
presume
to
censure
the
Prince
,
the
Magistrates
,
the
Ministers
,
&c.
IT
is
right
and
meete
that
faults
should
be
reprooued
,
corrected
,
Euerie
man
is
not
to
be
a
corrector
or
reproouer
of
other
mens
faults
.
or
contemned
,
so
farre
,
that
neither
heinous
sinnes
in
persons
,
nor
horrible
inconueniences
or
mischiefs
in
lawes
,
should
vnder
tearmes
of
honestie
and
iustice
,
bee
defended
.
Amici
vitia
siferas
,
facistua
,
If
thou
suffer
the
vices
of
thy
friende
(
saith
Seneca
)
thou
makest
them
thine
owne
.
He
speaketh
of
those
vices
which
no
man
by
the
Law
of
friendship
,
should
winke
at
in
his
deere
friende
.
And
Erasmus
in
his
Moria
,
will
that
the
faults
of
our
friendes
should
be
corrected
,
In
lib.
de
amicit
.
alluding
vnto
Cicero
,
who
in
his
book
of
friendship
,
will
haue
nothing
dissembled
in
friendship
.
And
indeede
,
he
that
in
such
a
case
so
winketh
at
the
hainous
offences
of
others
,
Leuit.
19.17
.
that
he
yeeldeth
obsequie
to
the
sinner
,
committeth
a
double
sinne
.
This
is
the
general
law
:
Thou
shalt
in
any
wise
rebuke
thy
neighbor
,
and
suffer
not
sinne
to
rest
vppon
him
:
but
thou
shalt
not
hate
him
in
thine
hart
.
Euerie
man
is
not
meete
to
be
a
reprouer
of
others
.
Howbeit
we
be
also
taught
,
that
it
is
not
meete
that
therefore
euery
priuate
person
should
be
a
fault
finder
,
a
reproouer
,
a
correcter
,
a
iudge
of
euerie
law
,
of
euerie
person
,
of
euerie
offence
,
in
euery
sort
,
in
euerie
place
,
and
as
him
listeth
,
without
discretion
and
difference
:
for
then
,
how
should
the
law
be
answered
,
Honour
father
and
mother
?
howe
should
Peters
rule
be
obserued
:
Loue
couereth
the
multitude
of
sinnes
?
how
should
the
words
of
Christ
be
followed
,
Iudge
not
:
condemne
not
?
how
should
Iames
be
vndestood
,
Bee
not
many
maisters
(
my
brethren
)
knowing
how
that
wee
shall
receiue
the
greater
damnation
:
for
in
many
things
we
sin
all
?
P.
Berthor
.
in
.
1.
Sam.
24
5
,
6.
Item
,
de
orig.
Concil
Nicen
:
sub
Constan
.
histo.
Eccl.
li.
10.
ca.
1.
The
Emperour
Constantine
holding
it
vnlawfull
for
priuate
men
or
inferiour
persons
,
to
censure
or
iudge
the
Magistrates
and
Bishoppes
,
caused
all
those
Libelles
to
be
burned
,
which
contained
the
accusations
of
certaine
Bishoppes
in
a
generall
Councell
.
Indeed
there
be
not
many
called
to
this
function
,
much
lesse
euerie
person
.
Therefore
albeit
that
Mardochai
the
Iew
,
was
an
especall
instrument
appointed
by
the
Lord
to
work
with
Hesther
,
the
reuersion
of
the
kings
commaundement
,
Exo.
18.
Nom.
16.1
.
yet
did
it
not
become
Haman
to
face
hir
presumptuously
.
Though
Iothro
was
heard
in
his
good
counsaile
which
hee
gaue
to
Moses
,
yet
Dathan
vrged
him
both
vntimely
and
vniustly
.
And
notwithstanding
the
Prophet
Nathan
,
and
the
prophet
Gad
,
were
specially
raysed
vp
and
sent
to
Dauid
by
the
Lord
,
Luth.
in
Eccl.
ca.
10.20
.
to
reproue
him
for
his
faults
:
it
became
not
Michel
(
for
all
that
)
to
mocke
the
king
her
husband
,
and
to
call
him
foole
.
Nor
was
it
meete
and
right
,
that
malicious
Shimei
should
so
vnreuerently
rayle
at
the
Lords
Annointed
,
and
curse
and
checke
him
.
For
this
businesse
belonged
not
onely
vnto
him
,
nor
did
he
deale
therin
discreetely
.
Moreouer
,
to
teach
how
vnseemely
a
thing
it
is
,
either
for
children
to
note
or
display
their
owne
fathers
faults
,
or
for
the
inferiours
to
be
iudges
and
correctours
of
their
superiours
,
the
Scripture
telleth
,
that
Shem
and
Iaphet
,
Shem
and
Iaphet
winked
at
and
couered
their
fathers
faults
.
the
two
sonnes
of
Noah
,
did
so
dissemble
their
fathers
faults
,
that
they
did
not
onely
care
,
not
to
behold
them
;
but
also
had
great
regarde
to
couer
and
conceale
them
and
therefore
they
went
towards
him
to
couer
him
,
their
faces
being
turned
away
.
And
the
same
Scripture
saith
,
that
because
Cham
had
vnreuerently
reuealed
his
fathers
fault
,
C
ham
reuealed
his
fathers
fault
.
he
was
much
disliked
of
his
brethren
,
and
of
his
father
.
Also
the
Poets
tel
,
that
one
Actaeon
for
such
a
thing
was
deuoured
of
his
owne
dogges
;
Actaeon
descried
the
nakednesse
of
Diana
.
as
a
punishment
meete
for
him
that
taketh
pleasure
to
descrie
and
display
other
mens
faults
,
especially
of
them
whome
he
ought
to
reuerence
,
honour
,
and
obey
.
2.
Next
,
as
wee
should
not
speake
wickedly
though
for
Gods
cause
,
so
also
in
those
causes
,
In
what
sort
faults
must
be
reprooued
.
in
those
places
,
and
of
those
persons
,
wherin
it
becommeth
well
Moses
himselfe
to
be
iealous
,
and
Paul
to
be
zealous
,
there
should
be
no
cursed
and
vngodly
speeches
vsed
among
true
Christians
,
either
of
them
in
authoritie
and
office
,
or
of
any
other
whatsoeuer
.
It
is
expressely
forbidden
in
the
law
,
that
any
man
should
rayle
vpon
the
Gods
:
that
is
,
vpon
the
princes
and
magistrates
,
or
to
speak
euill
of
the
ruler
of
the
people
.
Eccl.
10.10
.
Which
also
Salomon
intendeth
when
he
saith
:
Curse
not
the
King
,
no
,
not
in
thy
thought
:
Neither
speake
euil
of
the
rich
,
that
is
of
the
magistrate
,
in
thy
bedchamber
.
What
to
esteeme
of
the
Lawes
,
and
how
wee
should
deale
one
with
one
another
.
According
to
the
true
meaning
of
that
law
,
the
Apostles
of
our
Lord
,
Peter
,
Iames
,
Paul
,
and
the
Lord
himself
haue
most
prouidently
taught
&
aduised
vs
,
aswell
by
example
,
as
by
word
,
that
we
shuld
speak
,
iudge
,
and
esteem
of
the
lawes
,
magistrates
,
and
ministers
of
the
word
,
with
great
reuerence
&
regard
.
And
with
whomsoeuer
we
striue
,
or
of
whomsoeuer
we
talk
,
our
words
shuld
be
so
seasoned
&
tempered
,
that
no
note
of
bitter
cursing
passe
our
mouthes
:
&
this
Michael
our
cheefe
captaine
hath
also
taught
vs
in
his
contention
with
the
diuel
,
by
the
testimoby
of
S.
Iude.
Iudae
.
ver.
9.
And
that
,
as
touching
the
infirmities
&
offences
of
priuate
persons
,
we
that
be
Christians
,
and
should
immitate
our
maister
,
Priuate
offences
.
must
take
heede
,
how
we
take
on
vs
hastily
to
iudge
of
them
,
and
so
to
condemne
them
:
nay
rather
we
should
by
charity
couer
the
multitude
of
sins
,
and
knowing
our selues
to
be
spiritual
&
stronger
then
some
others
,
we
ought
neither
to
quip
them
with
bitter
scofs
and
vnseemely
taunts
,
Gal.
6.1.3
.
nor
too
rigorously
reprehend
&
reproue
them
:
but
(
as
it
is
the
propertie
of
the
righteousnesse
of
faith
and
spiritual
iustice
)
to
beare
with
the
weak
,
and
gently
to
enforme
and
assay
to
restore
them
,
as
the
Apostle
Paul
aduiseth
,
whereto
he
addeth
this
reason
,
Least
thou
also
be
tempted
.
He
that
obserueth
not
this
rule
,
had
need
to
feare
,
least
the
Spirit
of
God
reproue
him
of
iudgement
:
and
that
out
of
his
own
words
,
there
be
not
gathered
against
himself
,
Ioh.
16.8
.
matter
both
to
iudge
and
to
condemne
him
.
So
dangerous
and
so
dreadful
a
thing
it
is
,
to
be
a
censour
,
a
iudge
,
a
reproouer
of
others
.
3.
But
(
this
notwithstanding
)
curious
Calisthenes
disliketh
all
things
in
the
Court
of
Alexander
,
It
is
the
nature
of
some
persons
to
dislike
all
things
,
and
to
check
the
best
men
,
but
to
amend
nothing
in
themselues
.
Sen.
li.
3.
de
Ira.
Iuuenal
.
sat
.
8.
Homer
.
Il.
and
talketh
therof
his
pleasure
without
wisedom
,
reuerence
or
feare
.
Demochares
also
that
saucie
Parrhesiastes
of
Athens
,
is
ouer-bold
with
king
Philip
of
Macedonia
,
and
that
impudent
and
deformed
Graecian
Thersites
,
blusheth
not
to
taunt
and
prattle
most
malepertly
against
noble
Achilles
and
other
mightie
men
of
his
Countrey
.
Yea
,
the
verie
base
Seriphian
(
that
cannot
liue
though
hee
were
an
Athenian
without
shame
)
obiecteth
,
as
it
pleaseth
him
,
to
Themistocles
the
Athenian
(
who
though
he
were
a
Seriphian
,
would
not
liue
without
honour
.
)
And
who
perceiueth
it
not
,
how
well
this
is
digested
of
them
that
emulate
others
,
that
some
priuate
persons
,
Iob.
30
,
8
,
9
,
10.
ignorant
men
,
yea
,
such
as
are
distained
with
whoredoms
,
dronkennes
,
vsury
,
theft
,
piracie
,
murthers
,
&
other
vile
sins
,
shuld
presume
to
censure
the
prince
,
the
iudges
and
magistrates
,
the
bishops
and
pastors
,
with
open
mouthes
,
and
that
(
which
is
most
horrible
)
they
should
blaspheme
the
prince
,
the
magistrates
,
the
minister
,
the
lawes
?
Be
these
zealous
persons
?
be
these
reformed
people
?
haue
they
beene
schooled
and
learned
the
true
discipline
?
Nay
,
Iudae
.
4.16
,
19.
2.
Pet.
2.10
.
Shem
and
Iaphet
turned
away
their
faces
,
as
not
willing
to
behold
it
.
rather
they
be
the
same
(
among
others
)
of
whome
S.
Iude
speaketh
in
his
Epistle
▪
and
such
of
whome
Saint
Peter
prophesieth
,
which
haue
a
pleasure
(
not
with
Shem
and
Iaphet
,
to
dissemble
and
to
assay
to
conceale
their
Fathers
fault
,
but
vnreuerently
with
Cham
the
father
of
Chanaan
to
discouer
and
divulgate
the
same
)
to
speake
euill
of
them
that
be
in
authoritie
,
to
walke
after
the
flesh
in
the
lust
of
vncleannesse
,
being
persons
presumptuous
,
and
such
as
stand
in
their
owne
conceit
.
To
yeelde
vnto
the
prouision
of
any
good
Law
,
or
to
exhibit
any
gratefull
assistance
or
obedience
to
the
wisest
makers
and
best
executioners
of
Lawes
,
they
be
farre
behind
all
others
,
whatsoeuer
they
make
shew
of
;
and
who
seeth
not
what
they
bee
contented
to
yeeld
vnto
for
the
good
of
the
Church
and
common
wealth
,
without
bitter
murmur
&
grudge
?
Besides
that
,
in
their
common
censures
,
Mat.
24.
Luke
19.
they
expresse
such
charitie
towards
their
brethren
and
neighbours
,
as
those
latter
times
,
wherof
Christ
prophesied
,
do
affoord
:
and
yet
they
would
shew
deepe
deuotion
,
Iam.
1.26
.
not
considering
what
Saint
Iames
had
saide
:
It
is
the
nature
of
charitable
christians
,
to
be
sory
for
other
mens
faults
and
infirmities
.
If
any
man
among
you
seeme
to
be
devout
,
and
refraineth
not
his
tongue
,
but
deceiueth
his
owne
heart
,
this
mans
deuotion
is
vaine
.
The
right
charitable
christians
,
seeing
that
the
Iust
man
falleth
seauen
times
in
a
day
,
that
the
very
Iudgement
Seate
sauoureth
of
oppression
,
and
that
the
Fathers
and
Elders
of
the
Church
haue
had
their
particular
faults
,
do
rightly
consider
of
mans
nature
;
Eccles.
3.16
.
incident
to
slidings
,
and
they
be
most
sorie
,
not
onely
for
the
falles
of
their
brethren
and
friendes
,
with
Moses
,
Nehemiah
,
and
Paul
:
Dolendum
si
quis
inter
nos
m●lus
.
but
also
for
the
transgressions
of
their
mortall
enemies
and
strangers
▪
with
Dauid
,
Daniel
,
the
Apostles
,
and
their
Maister
Christ
:
hauing
the
like
simpathie
and
compassion
that
one
membe●
hath
suffering
with
another
.
Bucer
in
Mat.
26
.
●●arra
:
Sect.
4.
Aboue
al
,
they
lament
the
imperfections
of
them
that
bee
in
authoritie
and
publike
places
,
as
of
Salomon
,
of
Peter
,
of
Dauid
,
of
Iehosophat
;
which
are
in
them
(
though
they
be
otherwise
gods
seruants
)
as
the
paine
of
the
heade
enflaming
the
whole
body
and
as
oughly
spots
in
a
tower
of
excellent
beautie
,
to
the
vnspeakable
griefe
of
the
godly
.
But
,
as
for
these
vncharmed
,
Vncharitable
tongues
.
and
vncharitable
persons
,
which
haue
not
yet
learned
to
speake
well
of
any
,
Pindarus
.
they
esteeme
slaunderous
wordes
for
most
daintre
morsels
(
as
Pindar
said
of
such
)
when
comming
togither
they
cannot
onely
cut
with
theyr
tongues
(
as
with
sharpe
rasors
,
Iob
30
,
8
,
9
,
10
that
pierce
and
diuide
asunder
)
but
also
,
as
hungry
Rauens
which
feed
on
the
carkasses
,
they
deuour
them
that
be
absent
with
gredinesse
and
delight
:
But
if
that
a
personage
of
account
or
name
fall
into
their
mouths
,
oh
God!
The
play
of
the
Cat
the
death
of
the
Mouse
.
Boet.
de
cont.
sol
..
Philo.
li.
2.
Met.
7.
how
he
is
tossed
,
turned
,
gnawne
and
rent
in
peeces
among
them
,
with
iolitie
and
pleasure
?
They
play
with
him
as
the
Cat
plaieth
with
the
Mouse
,
and
they
draw
him
to
the
extremity
of
that
second
death
;
wherof
Boethius
speaketh
,
wherby
(
to
their
power
)
they
depriue
him
of
al
good
name
,
honour
,
and
authoritie
,
both
in
his
life
,
and
after
his
departure
also
,
with
all
greedinesse
.
In
the
maner
of
this
iudgement
,
Hastie
and
rash
iudgement
touching
other
men
.
Alexander
.
Alexanders
example
is
set
a
side
,
for
he
would
commonly
stop
the
one
of
his
eares
,
when
he
heard
and
accusation
against
any
man
,
vntill
the
partie
accused
could
come
to
answer
for
himselfe
.
But
with
them
,
impudent
Actaeon
can
no
sooner
descry
naked
Diana
,
Inscius
Actaeon
vidit
sine
veste
Dianam
.
Ouid.
and
shamelesse
Cham
discouer
his
owne
fathers
fault
:
but
by
&
by
,
there
be
mightie
occasions
profered
as
they
thinke
,
to
Momus
of
reprehension
,
to
Zoilus
of
railing
,
to
Timon
of
detestation
.
So
Doeg
accuseth
,
Nabal
slaundereth
,
&
Shimei
curseth
the
Lords
anointed
:
the
viper
hangeth
on
Pauls
hande
,
assaying
to
hurt
and
sting
him
to
death
:
and
the
vnnurtered
boyes
mocke
Elizeus
in
great
sport
and
play
.
As
if
they
would
say
:
There
,
there
,
for
so
would
we
haue
it
!
Now
is
his
holy
life
brought
to
light
!
Of
such
Dauid
complained
in
his
daies
.
Mine
enemies
speake
euill
of
me
:
when
shall
he
die
,
and
his
name
perish
?
And
if
he
come
to
see
me
,
he
speaketh
vanitie
,
and
his
heart
conceiueth
falshood
within
himselfe
,
and
when
he
commeth
forth
he
telleth
it
.
Is
this
religion
?
Is
this
charitie
?
Punishment
of
slanderers
and
mockers
.
2.
Sam.
16.9
.
1.
King
.
2.8
.
5
But
this
kind
would
be
better
aduised
(
in
mine
opinion
)
if
Dauid
would
but
hearken
to
Abishai
:
or
if
his
bent
against
Nabal
were
perfited
:
or
if
his
charge
which
he
gaue
to
Salomon
touching
Shimei
,
were
in
euery
such
case
seuerely
executed
:
or
if
euerie
true
Christian
had
that
abilitie
&
wil
(
with
Paul
)
to
fling
the
viper
into
the
fire
:
or
,
that
the
Lord
did
ordinarily
execute
his
vengeance
with
shee-Beares
on
such
mockers
now
,
as
he
did
on
those
vnnurtured
boyes
then
.
Neither
would
they
be
half
so
malepert
in
this
malice
,
if
euerie
such
viper
incurred
the
imprisonment
,
Aristogeton
.
condemnation
and
ende
of
Aristogeton
the
Athenian
,
for
his
saucinesse
against
Phocian
,
and
for
his
disturbance
of
the
Citizens
:
or
at
the
least
,
if
but
only
that
sentence
of
Calipho
(
whom
Plaute
bringeth
in
speaking
to
Pseudolus
)
were
exacted
of
them
by
some
lawfull
officer
.
Plaut.
in
Pseudol
.
Homines
qui
gestant
,
quique
auseultant
crimina
,
&c.
Let
both
the
slanderer
(
saith
he
)
and
the
listner
to
the
same
,
be
hanged
vp
,
the
one
by
the
tong
,
the
other
by
the
eares
.
And
wel
worthy
:
for
(
saith
Bernard
)
as
the
one
carieth
the
diuell
in
his
mouth
:
so
the
other
carieth
the
diuell
in
his
eare
:
And
they
both
being
execrable
offenders
,
Psal.
15.3
.
are
denied
the
right
of
Paradice
.
But
,
forasmuch
as
this
sentence
wanteth
an
executioner
;
Hypocrites
espie
moates
in
other
mens
eyes
,
and
perceiue
not
beams
in
their
owne
.
neither
is
Peter
euer
ready
with
his
sword
to
cut
off
Malchus
ear
(
which
is
so
open
to
receiue
sinister
reports
)
in
the
defence
of
his
Maisters
innocencie
,
they
wanting
all
charitie
to
couer
the
verie
manifest
sins
,
presume
yet
so
to
prie
most
curiouslie
with
eager
emulation
on
other
men
,
in
whose
eyes
they
haue
a
delight
to
espie
litle
thin
motes
,
when
yet
they
perceiue
not
the
big
beams
in
their
own
.
Such
an
one
(
once
pointing
to
a
married
Minister
)
said
of
him
in
scorne
:
lo
,
this
is
he
,
that
hath
maried
a
wife
,
Luke
14.26
.
and
therfore
he
cannot
come
:
not
considering
the
whiles
,
that
himselfe
had
not
only
maried
a
wife
too
,
but
had
also
fined
a
farme
,
and
bought
fiue
yoke
of
oxen
,
and
was
so
gone
to
suruey
the
one
,
and
to
proue
the
other
,
that
he
came
not
indeed
:
Howbeit
,
is
the
eie
seeth
all
thing
sauing
it selfe
,
so
could
he
not
see
into
himselfe
,
though
he
gliked
at
his
brother
,
Mat.
4.
with
the
wreasting
of
Scripture
in
such
a
disdainfull
sort
,
which
is
a
part
of
the
diuelish
diuinitie
.
6.
So
curious
are
they
in
noting
the
liues
of
other
men
,
secretly
to
accuse
them
,
bitterly
to
rip
them
;
Their
vanitie
Gregor.
hom.
36.
super
illud
Iuga
beum
emi
quinque
.
&
most
negligent
the
whiles
to
see
into
themselues
,
and
to
cleare
themselues
of
al
their
filthy
abominations
!
Of
all
the
vanities
vnder
the
Sunne
,
this
is
not
the
meanest
(
by
the
iudgement
of
Saint
Augustine
.
In
libro
.
confess
.
10.
)
But
how
neare
they
come
to
the
nature
those
hypocrites
,
of
whom
Bernerd
speaketh
,
let
themselues
(
when
they
haue
well
searched
and
examined
their
owne
hearts
and
consciences
)
be
the
iudges
:
Volunt
esse
humiles
fiue
despectu
,
&c.
They
would
appeare
humble
,
but
not
in
contempt
:
they
would
seeme
poore
,
but
without
any
want
:
well
cloathed
,
without
carefulnesse
:
they
woulde
haue
ease
without
labour
:
flattering
some
:
backbiting
others
:
byting
like
Dogges
:
deceiuing
like
foxes
:
proude
as
Lions
,
and
inwardly
as
rauening
wolues
.
As
beares
they
seeke
the
sweetenesse
of
the
honie
of
vaine
glorie
,
and
secrete
delights
.
They
will
bee
Iudges
without
authoritie
,
witnesses
without
sight
,
false
accusers
without
all
truth
.
As
if
hee
saide
in
one
worde
:
These
bee
verie
Neroes
,
which
yet
would
bee
esteemed
Catoes
.
Might
not
Dauid
say
in
this
part
of
them
,
as
hee
sayde
,
when
hee
expostulated
with
the
counsailours
and
flatterers
of
Saule
,
who
had
secretly
accused
him
,
and
openly
slaundered
him
?
Psal.
58.1
,
2.
Is
it
true
?
(
O
Congregation
)
speake
yee
iustly
?
O
sonnes
of
men
?
Iudge
ye
vprightlie
?
yea
,
rather
ye
imagine
mischiefe
in
your
heart
:
your
hands
execute
crueltie
vpon
the
earth
:
And
worthilie
of
them
speaketh
Agur
in
the
Prouerbs
of
Salomon
.
Pro.
30.11
,
12.
There
is
a
generation
that
curse
their
father
,
and
blesse
not
their
mother
.
There
is
a
generation
that
are
pure
in
their
owne
conceit
,
and
yet
are
they
not
washed
from
their
filthinesse
.
Our
Sauiour
in
the
Gospel
reproueth
such
hypocrites
;
Mat.
7.
and
a
verie
heathen
man
(
not
able
to
sustaine
this
currish
kind
)
flingeth
to
them
this
opprobrious
stone
Horat.
Cum
tua
peruide
as
oculis
mala
lippus
in
vnctis
:
cur
?
Good
counsaile
.
Plato
.
What
meanest
thou
with
Serpents
sights
,
so
sharpely
to
descrie
Thy
neighbours
faults
;
sith
thou
maist
see
thine
owne
with
bleared
eie
?
7.
But
as
hee
which
reproueth
,
should
not
giue
a
iust
occasion
to
be
reproued
,
least
in
reprehending
others
he
condemne
himselfe
:
so
by
Platoes
aduice
,
if
one
find
another
man
committing
a
fault
,
he
should
looke
by
and
by
into
himselfe
,
and
say
secretly
:
Am
not
I
such
an
one
?
Thus
also
counsaileth
Syracides
.
Ecclus.
5.15
.
Be
thou
not
a
priuie
accuser
,
as
long
as
thou
liuest
,
and
vse
no
slaunder
with
thy
tongue
:
for
shame
and
sorrow
goeth
ouer
the
theefe
,
and
an
euill
name
ouer
him
that
is
double
tongued
:
but
he
that
is
a
priuie
accuser
of
other
men
,
shall
be
hated
,
enuied
,
and
confounded
.
Aboue
all
,
Christ
commaundeth
:
Christ
,
Iudge
not
,
condemne
not
.
Cast
out
the
beame
of
thine
owne
eye
.
And
Iames
his
holie
Apostle
,
Iames.
would
that
wee
should
not
backbite
one
another
.
This
is
the
rule
of
the
Gospel
,
this
is
the
Lawe
,
this
is
the
Prophets
.
K.
Henrie
8
Graft
.
in
Chron.
An.
H.
8.37
.
And
this
thing
respected
that
most
noble
King
of
famous
memorie
,
Henrie
the
eight
:
when
in
open
Parliament
he
sayde
among
other
things
:
Beholde
,
what
loue
and
charitie
is
amongst
you
,
when
the
one
calleth
the
other
Heretike
,
and
Anabaptist
:
and
he
calleth
him
againe
,
Papist
,
Hypocrite
,
and
Pharisie
?
Are
these
signes
of
fraternall
loue
betweene
you
?
No
,
no.
Againe
,
Alas
,
how
can
the
poore
soules
liue
in
concord
,
when
ye
Preachers
sowe
amongst
them
in
your
Sermonms
,
debate
and
discord
?
Againe
:
yee
of
the
temporaltie
bee
not
cleane
and
vnspotted
of
malice
and
enuie
:
for
ye
raile
on
Bishops
,
speake
slaunderously
of
Priests
,
and
rebuke
and
taunt
preachers
,
both
contrarie
to
good
order
,
and
Christian
fraternitie
.
If
ye
know
surely
that
a
Bishop
,
or
Preacher
erreth
,
or
speaketh
peruerse
doctrine
,
come
and
declare
it
to
some
of
our
Councell
,
or
to
vs
,
to
whom
is
committed
by
God
the
high
authoritie
to
reforme
and
order
such
causes
and
behauiours
:
and
bee
not
iudges
your selues
of
your
owne
fantasticall
opinions
,
&c.
CHAP.
X.
Of
certaine
proude
,
curious
and
discontented
heades
,
which
disdaining
the
plaine
sense
of
holie
Scriptures
,
and
the
iudgement
of
all
the
Antient
and
learned
fathers
and
wise
men
,
do
hatch
strange
opinions
,
and
thrust
them
into
the
Church
,
which
they
rather
robbe
and
throwe
downe
,
then
any
way
benefite
,
or
holde
vp
:
yet
vnder
a
godlie
pretence
.
Against
Polypragmosine
.
Good
menare
heedfull
not
to
offend
others
.
Tit.
3.9
.
Excles
.
18
THe
charitable
good
men
,
being
well
schooled
by
Salomon
,
and
the
holy
Apostle
Paul
,
are
very
warie
of
straunge
doctrines
,
and
of
such
kind
of
questions
,
as
do
offend
the
weake
brethren
:
neither
desire
they
to
deale
in
such
actions
,
as
rather
annoy
then
profite
the
Church
and
Common-wealth
.
But
in
these
dayes
,
many
making
shewe
of
zeale
and
vnderstanding
,
doo
neuerthelesse
farre
estrange
themselues
from
both
.
Ecclus.
5.10
.
And
whereas
they
should
stand
fast
in
the
way
of
the
Lord
,
&
be
stedfast
in
vnderstanding
,
should
abide
by
the
word
,
and
follow
peace
and
righteousnesse
:
should
be
gentle
to
heare
the
word
of
God
that
they
may
vnderstand
it
,
Psal.
58.
Some
presume
to
argue
verie
rashy
of
God
and
moue
vp
vnnecessarie
and
perillous
questions
.
and
make
a
true
answer
with
wisdom
:
they
notwithstanding
are
most
froward
(
as
it
were
from
the
womb
)
they
go
astray
,
and
speak
lies
.
Among
these
,
there
be
found
the
hatchers
of
many
strange
&
fearfull
opinions
,
the
mouers
vp
of
matters
most
vnnecessarie
,
the
brochers
of
many
curious
&
dangerous
questions
:
and
they
presume
to
touch
euen
the
high
maiesty
of
our
most
gracious
God
,
whom
only
,
that
a
man
should
name
without
great
reuerence
and
feare
,
is
sin
:
&
of
whose
causes
,
that
any
man
should
presume
to
argue
,
without
humilitie
and
Christian
wisdome
,
it
is
well
worthy
of
a
heauie
iudgement
.
But
they
,
as
blind
men
,
run
towards
the
pit
of
perdition
,
readie
to
fall
into
the
same
before
they
perceiue
it
:
neither
wil
they
withdraw
their
vnwashen
hands
from
polluting
the
most
holy
things
.
And
albeit
this
be
most
plaine
,
that
all
power
both
in
heauen
,
Apoc.
1.
and
in
earth
,
belongeth
to
our
Lord
Iesus
Christ
,
and
that
the
man
Christ
Iesus
is
our
mediatour
,
and
Lord
ouer
all
the
kings
of
the
earth
,
the
which
also
hath
bin
gladly
granted
by
those
Christian
Emperors
,
Constantius
,
Constantinus
,
Theodosius
,
and
Iustinian
:
yet
,
there
be
,
who
in
their
contentious
disputations
about
wordes
and
questions
(
in
their
vnsauorie
distinctions
)
dread
not
to
abridge
the
kingdom
&
power
of
Christ
,
&
strain
curtesie
to
admit
him
into
Samaria
,
because
he
is
apparelled
like
a
Iewe
:
no
maruell
then
,
if
they
contemne
his
ministers
,
and
faithfull
seruants
.
2
These
men
(
as
those
antient
Gnostikes
)
being
exalted
in
the
conceit
of
their
owne
singuler
wisdom
,
Gnostici
,
a
kind
of
heretikes
,
so
called
of
their
singular
conceited
wisdom
.
Cap.
24.
q.
3
decipher
themselues
to
be
such
,
as
are
ashamed
of
our
simple
Iesus
,
whom
they
haue
tied
vp
;
and
of
his
plain
doctrine
,
which
only
edifieth
.
For
they
studie
to
vtter
rather
loftie
things
,
then
meet
things
,
and
in
the
pride
of
their
harts
imagin
themselues
to
be
rather
kings
raigning
with
God
in
heauen
,
then
men
liuing
among
men
on
the
earth
(
as
August
said
of
some
such
in
his
time
)
.
Hanibal
.
Phormio
.
Cicer.
2.
de
orator
.
Homer
.
These
do
nor
only
think
(
with
Hanibal
)
that
the
old
philosopher
Phormio
d●reth
,
when
he
telleth
of
a
captains
dutie
and
that
among
the
Poets
great
Homer
noddeth
&
also
that
Sanct●s
Bernerdus
non
vidit
omnia
:
Bern.
Saint
Bernerd
was
ignorant
of
manie
things
:
and
that
other
the
holy
Fathers
,
and
learned
doctours
of
the
Church
,
haue
doated
in
their
Sermons
,
opinions
,
and
diuine
writings
exceedingly
,
(
whom
indeed
in
all
things
(
I
say
)
we
may
not
iustifie
,
forasmuch
as
they
being
mortall
men
haue
had
their
errours
)
but
they
proceede
also
to
thinke
that
euen
those
Apostles
of
Christ
,
whom
the
holy
Ghost
had
replenished
,
haue
in
their
doctrine
doated
also
:
and
were
it
not
for
shame
,
the
corner
stone
and
author
of
all
wisdome
and
truth
,
should
not
escape
their
partial
censures
in
this
case
.
In
the
meane
time
,
it
is
apparant
,
that
themselues
doate
deeplie
indeed
.
But
they
will
not
haue
it
so
:
being
better
conceited
of
themselues
,
Marcion
.
Montanus
.
learning
their
wisdome
(
as
it
seemeth
)
of
the
two
Heretikes
,
Marcion
and
Montanus
,
who
(
as
it
is
reported
of
them
)
vsed
to
say
,
that
themselues
knew
many
more
and
better
things
,
then
either
Christ
,
or
his
Apostles
euer
knew
.
If
it
be
so
,
then
would
they
,
that
men
should
honour
them
,
and
keepe
them
on
line
,
Least
that
whensoeuer
they
depart
the
world
,
Iob.
wisdome
should
also
depart
and
perish
togither
with
them
.
The
end
of
their
knowledge
.
Bern.
3
Oh
Lord
,
that
euer
men
should
be
so
impudent
!
It
is
apparant
to
what
end
they
haue
hunted
after
that
knowledge
which
they
haue
:
for
seeing
they
vtter
no
iote
of
wisdome
,
in
that
they
haue
thereby
instructed
themselues
,
nor
any
sparkle
of
charitie
,
in
that
they
be
not
desirous
to
edifie
others
,
nor
be
any
thing
zelous
therwith
for
the
Lord
of
hosts
:
it
is
plaine
,
that
either
with
a
couetous
minde
,
they
shoote
at
the
wealth
,
riches
,
promotions
,
dignities
,
friends
&
fauor
of
the
world
,
or
with
a
vain
curiositie
they
striue
&
contend
to
answere
their
proper
conceits
,
or
in
vaine
glorie
expect
the
singular
praises
and
commendations
of
worldly
men
,
whome
they
would
should
extoll
them
with
high
titles
,
though
the
Poet
bee
iustly
moued
to
point
at
their
follie
.
Scire
tuum
nihil
est
:
nisite
scire
hoc
,
sciat
alter
?
By
knowledge
thine
hast
thou
no
name
:
Least
others
know
thou
knowst
the
same
?
Socrates
,
who
was
so
excellent
among
the
philosophers
,
sayde
of
himselfe
,
that
he
knew
nothing
but
this
,
that
he
knew
nothing
.
But
these
men
,
Reuelines
Ladder
to
knowledge
.
although
they
neuer
ascended
the
full
grades
of
Reuchlins
Ladder
,
know
all
things
.
This
Ladder
hath
tenne
steppes
or
stayes
,
as
namely
,
the
Obiect
,
the
discord
,
the
sence
exteriour
,
the
sence
interiour
,
the
imagination
,
the
iudgement
inferiour
,
the
iudgement
superiour
,
the
reason
,
the
vnderstanding
,
and
the
minde
her selfe
,
from
and
by
whose
light
,
all
other
inferiour
vertues
are
directed
and
gouerned
.
This
is
the
Ladder
,
by
the
which
a
man
ascendeth
to
the
knowledge
of
all
things
,
which
are
either
by
sence
,
or
by
knowledge
,
or
by
faith
comprehended
.
They
that
haue
not
discreetely
gone
through
all
these
grades
,
are
most
vnable
to
discerne
and
iudge
betweene
truth
and
falshood
,
betwixt
good
and
euill
,
and
more
vnable
to
teach
and
instruct
others
.
Neither
could
these
persons
without
the
fame
,
contriue
and
compasse
any
thing
,
were
it
not
that
they
are
so
well
conceited
of
their
owne
supernaturall
speculation
,
and
inspirations
,
Bucer
.
in
Mat.
4.
to
the
admiration
of
the
ignorant
,
wherein
they
doo
most
proudly
tempt
the
Lord
God
.
Many
ignorant
men
aduenture
to
reason
rashly
of
the
highest
mysteries
,
4.
Very
neare
to
the
former
commeth
another
crew
,
the
which
,
albeit
they
neuer
reade
ouer
in
their
mother
tongue
(
I
say
not
the
Bible
,
but
)
that
common
Psalter
booke
which
the
yonger
children
reade
in
the
schooles
,
do
yet
(
neuerthelesse
)
nothing
blush
to
exalt
themselues
in
learning
&
knowledge
before
others
,
of
whome
in
reason
they
should
bee
contented
to
learne
:
and
presume
most
arrogantly
and
proudly
,
to
argue
,
reason
,
&
dispute
of
far
higher
matters
,
then
their
knowledge
can
extend
vnto
,
and
beyonde
that
it
pleaseth
God
to
vtter
,
not
onely
vnto
them
,
but
vnto
any
man
liuing
,
and
that
in
this
conceit
,
that
themselues
are
well
able
both
to
vnderstand
and
argue
of
such
matters
,
with
all
kinde
of
dexteritie
.
indeed
,
this
kind
is
not
newly
conceiued
and
brought
forth
,
as
in
this
age
,
or
of
late
:
for
it
hath
beene
of
olde
,
of
the
which
a
certaine
learned
man
thus
spake
:
Petr.
Rau.
in
sermone
.
Quidam
antequam
disciplinis
clementartis
,
imbuantur
,
&c.
There
be
some
,
which
before
they
know
theyr
letters
,
enquire
of
a
point
,
of
a
line
,
and
of
the
superficies
and
quantitie
of
the
Soule
,
of
destinie
,
of
charge
,
and
free-will
,
of
the
matter
and
moouings
,
of
the
beginnings
of
bodies
,
of
the
propagation
of
the
multitude
,
and
the
section
of
greatnesse
:
what
thing
time
is
:
what
is
that
ina●e●voyd
thing
:
what
thing
place
is
,
and
of
the
flowing
and
e●bing
of
the
great
Oceans
of
the
sundrie
secrets
of
hidden
nature
:
of
the
diuers
figures
of
causes
:
of
the
beginnings
of
things
:
and
of
many
other
such
like
matters
.
Indeed
these
things
require
a
more
full
knowledge
and
vnderstanding
,
then
the
most
in
number
haue
attained
vnto
.
And
yet
none
more
ready
to
talke
argue
,
and
dispute
of
this
and
other
such
high
matters
,
other
they
are
yea
,
euery
ale-house
and
tauerne
,
euery
market
place
&
feast
house
,
and
to
be
breefe
(
as
Nazanzene
once
said
)
euery
company
of
men
,
Greg.
Nazan
.
in
de
Theolog.
libro
.
1.
euery
assembly
of
women
is
filled
with
their
diuinity
,
wherby
our
faith
and
the
holy
religion
of
Christ
beginneth
to
waxe
nothing
else
,
but
as
it
were
a
sophistrie
,
or
a
talking
craft
.
And
therin
euery
of
them
,
hunteth
after
strange
deuises
,
and
new
coyned
conceits
of
his
own
head
.
Eccles.
12.
5
We
are
warned
in
the
word
of
God
to
abandon
such
proude
conceits
of
our
own
wits
,
The
word
of
god
teacheth
modestie
and
not
curiositie
nor
rash
iudgement
of
Scriptures
.
and
such
curiositie
,
and
al
irreuerent
and
rash
disputations
of
the
holy
law
of
God
:
for
the
doctrine
of
the
Spirit
,
doth
not
edge
on
curiositie
,
but
enkindleth
the
fire
of
charitie
:
therefore
Christ
sent
foorth
his
Apostles
,
not
to
spreade
singular
opinions
of
their
owne
heades
,
but
to
preach
the
Gospel
.
Bern.
in
Cant.
And
to
preuent
their
vaine
boastings
,
and
their
haughtie
mindes
of
their
owne
integritie
,
he
put
them
in
remembrance
of
Sathan
that
fell
from
heauen
,
after
that
hee
had
vaine-gloriously
exalted
himselfe
in
his
pride
.
Luke
10.18
.
The
wise
Syracides
giueth
good
counsaile
when
he
saith
:
Eccles.
3.22.24
.
Seeke
not
out
the
things
,
that
are
aboue
thy
capacitie
:
and
search
not
the
ground
of
such
things
as
are
too
mightie
for
thee
:
wherin
he
would
not
that
men
shuld
be
negligent
in
that
which
they
ought
to
exercise
themselues
in
,
nor
that
they
shuld
leaue
one
iot
of
that
,
which
they
are
commanded
to
search
&
learne
in
the
word
of
God
:
but
his
meaning
is
,
that
they
should
beware
that
they
presume
not
to
enter
into
the
secrets
of
God
,
which
his
will
is
not
to
reueale
vnto
men
in
this
life
,
&
that
they
take
not
on
them
to
argue
rashly
of
those
diuine
things
,
which
yet
they
know
not
:
for
,
as
it
is
not
good
to
eate
too
much
honey
,
Prou.
25.28
.
so
curiously
to
search
out
the
glorie
of
heauenly
things
,
it
is
not
commendable
.
Saint
Paul
teacheth
vs
this
by
his
owne
example
.
Albeit
he
had
beene
taken
vp
into
the
third
heauen
,
and
being
in
Paradice
,
2.
Cor.
12.
heard
&
saw
many
wonderfull
and
secret
things
:
yet
knowing
how
vnable
mans
infirmitie
was
to
declare
them
,
beeing
neither
shewed
vnto
him
for
that
ende
,
hee
did
not
striue
to
vtter
them
,
not
to
dispute
of
such
things
among
men
:
but
said
,
He
would
refraine
,
least
any
man
should
thinke
of
him
aboue
that
he
saw
of
him
,
or
heard
of
him
.
And
when
he
had
at
large
disputed
of
the
casting
out
of
the
Iewes
,
and
the
receiuing
in
of
the
Gentiles
;
and
perceiuing
how
farre
the
wisedome
and
knowledge
of
God
therein
surmounted
his
capacitie
,
he
stayed
himselfe
,
and
shutte
vp
his
disputation
and
admiration
.
O
the
deepenesse
of
the
riches
both
of
the
wisedome
and
knowledge
of
God
,
how
vnsearchable
are
his
iudgements
,
Rom.
11.33
.
and
his
waies
past
finding
out
!
for
who
hath
knowne
the
minde
of
the
Lord
,
and
who
was
his
counseller
.
6.
Nowe
albeit
these
testimonies
and
examples
be
made
perpetuall
,
and
may
well
bee
learned
of
them
in
our
age
,
Some
be
neuer
the
better
for
the
preaching
of
the
word
.
vnto
whom
the
same
things
are
preached
and
made
apparant
by
the
light
of
the
Scriptures
:
yet
all
this
serueth
not
their
turne
,
they
are
neuer
the
better
,
as
those
Carions
,
that
stinke
with
the
heate
of
the
Sunne
,
which
to
the
creatures
is
so
comfortable
.
For
(
as
Bernard
sayd
)
Sol
non
omnes
quibus
lucet
,
Ber.
super
.
Cant.
ser.
23.
etiam
calefacit
:
Sit
Sapientia
multos
quos
docet
quid
sit
faciendum
,
non
continuo
etiam
accendit
ad
faciendum
,
&c.
The
Sunne
doth
not
warme
all
them
to
whom
he
shineth
:
so
neither
doth
wisedome
straight
wayes
enflame
them
whom
she
teacheth
,
to
performe
that
which
they
should
do
.
It
is
one
thing
to
knowe
what
riches
is
:
it
is
another
thing
to
haue
riches
in
possession
.
Neither
doth
the
knowledge
of
riches
make
a
man
rich
:
but
the
possession
of
riches
.
But
such
is
the
arrogancie
of
these
persons
,
that
because
they
haue
seene
the
Sunne
,
They
thinke
better
of
themselues
then
they
deserue
.
they
thinke
they
be
sufficiently
warmed
by
his
light
only
:
because
they
haue
heard
tell
of
riches
,
they
imagine
themselues
right
rich
:
because
that
Wisedome
hath
sent
forth
her
maidens
in
the
highest
places
of
the
citie
,
Prou.
3.9
.
and
inuited
them
vnto
her
though
they
came
not
,
nor
would
be
instructed
:
therefore
they
bee
(
as
they
conceit
it
)
so
well
furnished
,
that
they
need
no
more
teaching
:
yea
,
that
they
be
so
wise
,
as
wisedome
her selfe
.
Heereof
it
is
,
that
in
their
proude
conceits
they
are
led
and
carried
away
with
the
winde
of
vanitie
,
and
wander
in
euerie
bie-path
with
the
double
tongued
sinner
:
they
rather
delight
in
fables
and
endlesse
genealogies
,
which
breede
questions
more
then
godly
edifying
,
then
in
the
words
of
the
wise
,
Eccles.
12.
which
are
like
goades
,
and
like
nailes
fastned
by
the
maisters
of
the
assemblies
,
and
giuen
by
one
Pastour
:
that
is
,
they
be
led
about
with
new
and
strange
deuises
,
&
their
words
are
like
the
scumme
vpon
the
water
:
they
regard
not
those
words
of
the
wise
,
nor
those
wholsome
bookes
of
the
learned
,
which
are
accepted
and
authorized
by
the
fathers
and
rulers
of
the
Church
of
Christ
,
nor
desire
they
to
be
as
a
flocke
of
sheepe
vnder
the
true
Pastour
and
head
of
the
Church
Christ
;
wherby
they
knowing
not
the
right
way
to
the
Citie
,
do
erre
,
and
wander
egregiously
,
not
considering
the
whiles
what
euill
they
commit
.
For
notwithstanding
all
their
arguing
,
reasoning
,
disputing
and
talking
of
God
and
those
diuine
things
,
it
is
apparant
by
their
fruits
,
and
by
those
effects
which
follow
that
such
is
their
faith
,
their
hope
,
their
charitie
,
that
they
neuer
yet
saw
the
Lord
Iesus
so
clearely
,
as
euen
that
blinde
Burtimaeus
saw
him
when
he
cryed
on
him
for
mercie
:
Mark
.
10.46
.
that
they
neuer
apprehended
him
,
as
the
very
theefe
did
,
which
hanged
on
his
right
hand
:
that
they
neuer
receiued
him
as
Zacheus
did
:
that
they
neuer
followed
him
,
as
Leui
the
toll-taker
did
:
that
they
neuer
heard
his
words
as
Mary
did
:
neither
mind
they
to
die
in
his
truth
as
.
Stephan
did
.
Therfore
,
except
they
change
their
opinions
and
truely
repent
,
they
shall
be
placed
among
those
foolish
virgins
,
which
haue
neither
light
nor
oyle
in
their
lamps
:
and
then
though
they
say
vnto
the
Lord
:
Thou
hast
preached
in
our
streetes
,
and
wee
haue
eaten
and
dronken
in
thy
presence
,
Luk.
13.26
.
therefore
open
to
vs
:
he
will
neuerthelesse
thus
reiect
them
and
their
petition
:
Depart
from
me
ye
workers
of
iniquitie
,
I
know
you
not
whence
ye
are
.
7
Now
therefore
,
seeing
it
is
not
for
all
persons
,
and
in
any
sort
to
reason
,
Who
are
meete
to
dispute
of
diuine
things
,
and
in
what
sort
,
and
how
farre
.
dispute
,
and
talke
of
the
matters
of
God
(
as
Gregorie
Nazanzen
saith
)
let
vs
in
this
place
consider
to
whom
this
belongeth
,
then
,
at
what
time
,
in
whose
presence
,
of
what
things
,
and
how
farre
.
The
same
Doctour
both
in
his
former
booke
of
diuinitie
,
and
also
in
his
booke
of
the
Arrians
,
Grego
.
Naz.
de
theolog
.
li.
1.
Et
in
libro
de
Arriaenis
,
quod
non
liceat
semper
&
publice
de
Deo
contendere
.
speaking
of
this
argument
,
hath
the
like
matter
and
words
in
effect
.
And
thus
he
saith
.
It
belongeth
not
to
euerie
man
(
O
yee
wise
and
Christian
men
)
to
reason
of
God
:
it
is
not
meete
for
all
men
to
discusse
the
diuine
Nature
.
This
thing
is
not
so
base
,
that
such
as
creepe
on
the
earth
and
are
busied
with
terrene
affections
and
worldly
cogitations
,
should
take
it
in
hand
.
But
this
appertaineth
to
them
onely
,
which
beyond
others
declare
themselues
meete
for
the
matter
,
by
deep
contemplation
and
studie
,
and
which
haue
cleansed
as
well
theyr
soules
as
their
bodyes
from
filthie
affections
,
or
that
at
the
least
haue
a
desire
to
be
cleansed
in
the
vse
of
the
same
.
For
like
as
the
sore
eyes
taketh
harme
by
gazing
on
the
Sunne
:
so
hee
that
is
vncleane
,
cannot
without
daunger
presume
to
touch
that
thing
which
is
most
cleane
.
Next
,
The
time
.
the
time
must
bee
considered
:
for
it
is
not
meete
to
argue
of
those
things
at
all
times
,
but
then
indeed
,
when
wee
bee
reposed
and
at
rest
from
the
grosse
and
troublesome
cares
of
worldly
affayres
:
otherwise
,
as
it
is
for
an
eloquent
man
to
write
in
crabbed
Letters
,
and
to
mixe
precious
oyntment
with
filthie
Dirte
,
so
shall
it
bee
with
vs
,
if
without
regarde
the
cheefe
facultie
of
the
minde
,
which
is
capeable
of
the
diuine
contemplations
,
should
be
confounded
with
the
filthie
and
guilefull
imaginations
of
vaine
things
:
He
must
therefore
take
his
time
thereunto
,
that
handleth
these
high
matters
,
and
know
God
.
Thirdly
,
this
must
bee
done
in
the
presence
of
those
that
reuerently
esteeme
of
these
things
,
In
whose
presence
.
and
take
not
a
pleasure
to
trifle
therewith
,
as
men
accustome
to
doo
in
worldly
matters
,
or
as
those
men
which
after
the
regarde
of
theyr
Horses
,
after
their
games
,
after
their
songs
and
delights
,
after
the
care
of
theyr
bellies
,
and
of
those
shamefull
things
vnder
the
same
,
doo
at
the
least
betake
themselues
for
recreation
and
exercise
of
theyr
wittes
,
to
the
reasoning
and
disputing
of
the
things
which
are
most
high
,
beyonde
their
abilitie
and
knowledge
.
Fourthly
,
it
is
to
be
considered
of
what
things
and
how
farre
to
wade
in
these
disputations
,
namely
of
those
things
whereunto
euery
mans
owne
capacitie
is
able
to
extend
,
Of
what
things
.
and
so
farre
as
the
condition
and
vnderstanding
of
the
hearer
shall
be
able
to
beare
:
least
that
,
as
too
great
a
noyse
harmeth
the
eare
,
too
much
meate
annoyeth
the
body
:
too
heauie
burthens
oppresse
the
bearers
thereof
,
and
ouermuch
raine
hurteth
the
ground
:
fo
those
hearers
be
greeued
,
and
both
the
one
and
the
other
be
confounded
by
such
high
and
more
then
sounde
disputations
.
Let
vs
not
attempt
any
thing
beyond
the
highest
strength
of
mans
frailtie
:
that
is
,
beyonde
that
it
hath
pleased
God
to
enable
man
to
conceiue
.
8.
Howbeit
,
I
would
not
that
men
should
so
vnderstand
me
herein
,
as
if
it
were
a
sinne
for
any
man
to
remember
God
alwaies
,
This
is
not
spoken
to
discourage
any
man
from
reading
the
word
and
talking
of
God
with
reuerence
.
for
in
my
minde
,
wee
should
euer
be
mindfull
of
God
:
yea
,
more
often
then
we
draw
breath
:
and
I
thinke
it
good
for
a
man
to
spend
all
his
life
therein
,
and
in
nothing
else
,
if
it
were
possible
for
him
so
to
liue
.
For
I
am
one
of
that
number
,
which
allow
that
in
the
law
of
God
shuld
be
the
cheefe
exercise
of
a
man
both
day
and
night
,
as
the
scripture
teacheth
,
and
that
he
ought
to
praise
and
blesse
the
lord
in
the
euening
,
in
the
morning
,
at
noonetide
,
and
at
all
times
:
and
as
Moses
saith
,
lying
down
,
rising
vp
,
going
by
the
way
and
whatsoeuer
else
a
man
doth
,
he
should
haue
God
,
and
the
memorie
of
God
fixed
in
his
heart
.
I
forbid
not
any
man
(
I
say
)
to
remember
God
,
but
I
forbid
him
to
reason
of
God
:
neither
dislike
I
that
a
man
shuld
reason
so
far
as
that
godlinesse
be
not
neglected
:
but
I
like
not
that
,
which
is
done
out
of
season
:
as
if
I
shunned
this
part
of
doctrine
,
but
that
it
bee
done
with
measure
,
and
reuerence
.
For
a
man
may
eate
too
much
honie
,
and
what
is
sweeter
then
honie
?
To
be
short
:
I
am
of
Salomons
mind
in
this
,
that
there
is
for
euerie
worke
an
appoynted
time
.
And
wee
see
,
that
the
things
which
are
of
themselues
good
,
do
lose
the
grace
of
their
goodnesse
in
them
which
handle
them
euill
:
as
when
a
flower
is
out
of
season
in
the
winter
,
and
the
apparell
of
a
woman
becommeth
not
a
man
,
nor
the
mans
apparell
beseemeth
a
woman
:
neither
is
mirth
meete
at
funerals
,
nor
mournings
at
mariages
,
&c.
If
therfore
we
can
obserue
and
keepe
that
which
is
comely
and
timelie
in
other
things
,
should
we
not
then
do
the
same
in
those
holy
and
diuine
matters
?
Gregorie
Nazanzen
saith
again
.
Let
vs
keep
our selues
within
the
bounds
of
our
calling
,
and
let
vs
not
go
either
too
far
on
the
one
side
,
least
wee
returne
into
Egypt
againe
,
or
too
far
on
the
other
side
,
least
we
bee
caried
away
into
Babylon
:
Let
vs
not
sing
the
Lords
song
in
a
strange
land
.
Psal.
137.
That
is
to
say
:
Let
vs
not
argue
and
reason
of
the
worde
of
God
at
all
aduentures
,
aswell
there
where
it
is
not
to
bee
reasoned
,
as
there
where
it
is
,
and
as
well
the
eares
of
them
that
bee
not
fit
for
the
same
,
as
of
them
that
be
fit
,
and
the
same
likeneth
those
rash
and
vnreuerent
disputers
and
talkers
of
the
holie
Scriptures
vnto
madde
men
,
that
destroy
their
owne
houses
,
kill
their
owne
children
,
and
beate
their
owne
naturall
parents
,
taking
them
for
other
men
.
9
But
all
this
cannot
satisfie
those
hawtie
conceies
.
For
Gregorie
Nazanzen
that
learned
Diuient
(
in
theyr
opinion
)
doateth
among
other
doctours
.
For
doo
not
these
wise
persons
know
as
much
as
hee
?
Can
they
not
giue
as
learned
an
interpretation
of
the
hard
questions
of
diuinitie
as
hee
hath
giuen
?
Are
they
not
inspired
with
that
Spirite
which
dooth
teach
them
all
things
,
and
leade
them
into
all
truth
?
Indeed
(
as
I
sayde
)
this
is
their
imagination
:
they
take
on
them
the
knowledge
of
all
things
,
neither
is
their
anie
thing
so
difficult
in
the
holie
Scriptures
,
which
they
esteeme
not
easie
and
readie
enough
by
themselues
to
bee
discussed
,
when
yet
they
knowe
not
whereof
they
speake
,
nor
whereof
they
affirme
.
Woulde
to
God
that
they
knewe
also
this
one
thing
,
to
keepe
silence
(
as
,
Iob
wished
that
his
friendes
woulde
)
then
happilie
they
shoulde
bee
taken
for
wise
men
:
Iob.
13.5
.
Pro.
17.28
.
but
that
will
not
bee
:
therefore
agaynst
them
wee
may
conclude
,
esteeming
them
fooles
,
as
they
bee
indeede
,
and
such
as
are
willing
to
decipher
their
follie
in
theyr
vntimelie
and
erreuerent
verbositie
.
Yet
that
notwithstanding
,
Peters
heade
is
full
of
Proclamations
,
Peters
veine
.
yea
,
and
hee
is
so
farre
in
,
that
whiles
hee
shoulde
in
reason
hearken
to
his
Maister
,
hee
deuiseth
to
builde
Tabernacles
,
and
he
meeteth
with
such
as
are
willing
to
shake
handes
with
him
,
no
lesse
readie
then
those
that
with
one
minde
attempted
the
buylding
of
Babel
,
after
the
floud
.
But
to
bring
this
to
passe
,
they
endeuour
to
rase
and
pull
downe
the
little
Chamber
which
the
noble
Sunemite
erected
and
prepared
for
holie
Elisha
to
lodge
in
.
2.
King
.
4.10
And
obserue
this
who
that
will
,
hee
shall
soone
espie
,
that
Dionyse
(
though
an
Heathen
Tyraunt
)
hath
no
small
number
of
immitatours
,
euen
among
these
in
tytle
Christians
,
which
vnder
a
cloake
of
zeale
and
pretext
of
reformation
,
doo
without
all
scruple
of
conscience
robbe
the
Church
,
and
dispoyle
her
of
her
lawfull
treasures
.
Neither
care
they
whether
God
bee
honoured
,
or
not
honoured
in
the
assembly
of
his
faints
,
so
as
they
may
bee
permitted
as
greedie
Cormorants
to
prey
on
those
little
Chambers
,
or
those
landes
,
liuings
,
rentes
and
reuenewes
,
the
which
by
the
prouidence
of
God
,
and
the
good
regarde
of
Christian
Princes
,
haue
been
prouided
and
appointed
for
the
maintenaunce
of
the
house
of
God
,
which
ought
not
to
be
neglected
(
as
saith
the
Prophet
)
and
the
reliefe
of
the
Ministers
of
the
worde
,
who
thereof
should
liue
and
reape
reward
,
as
the
Apostle
sayth
.
But
what
did
the
Tyraunt
Dionyse
?
Hee
robbed
and
spoyled
the
Temple
of
Iupiter
Olympius
,
Dionyse
robbed
the
Temple
of
Iupiter
.
Cicero
de
Nat.
deo
.
lib.
3.
when
hee
thirsted
after
the
Treasures
of
the
same
,
and
defended
his
sacriledge
therein
by
a
fayre
pretence
and
shewe
of
honestie
.
First
,
entering
into
the
Temple
,
hee
behelde
the
Image
of
Iupiter
,
which
had
on
it
a
coate
of
pure
Golde
,
of
great
waight
,
and
valew
,
wherewith
the
Tyrant
Gelo
had
adorned
the
same
,
of
the
spoyles
of
the
Carthaginenses
.
This
coate
Dionyse
tooke
away
with
this
saying
,
That
it
was
too
heauie
for
Iupiter
in
the
Summer
,
and
too
colde
for
him
in
the
Winter
.
Therefore
in
steade
thereof
,
hee
put
on
him
a
coate
of
Lynsie-woolsie
,
as
more
meete
for
eyther
season
of
the
yeare
.
Next
,
looking
on
Aesculapius
Epidaurus
,
and
perceiuing
to
haue
a
long
bearde
of
Golde
,
hee
bereaued
him
also
thereof
,
saying
,
It
was
not
meete
that
the
Sonne
shoulde
haue
such
a
beard
whose
father
in
all
Temples
was
painted
beardlesse
.
Lastly
,
looking
on
the
other
Images
within
the
Temple
,
and
seeing
them
to
haue
some
golden
crowns
,
some
tables
and
dishes
of
siluer
in
their
hands
stretched
forth
,
he
tooke
them
all
away
,
and
saide
,
that
he
yet
did
not
take
away
anie
of
these
things
violentlie
,
but
onelie
receiued
them
gladlie
of
their
hands
that
proffered
them
vnto
him
,
and
that
it
was
a
meere
folly
for
a
man
,
not
to
accept
those
good
gifts
of
their
hands
,
to
whom
he
prayeth
for
them
,
when
they
shall
offer
and
giue
them
vnto
him
.
This
was
the
deuise
and
practise
of
Dyonise
,
when
hee
would
enrich
himselfe
by
the
spoyle
of
a
Temple
!
We
speake
not
heere
of
the
Idolatrie
of
the
heathen
beautifying
those
Images
:
but
of
the
couetous
minde
of
the
Tyrant
,
which
putting
all
Religion
apart
(
notwithstanding
his
pretence
and
shew
of
iustice
and
honestie
,
thirsted
after
those
treasures
which
were
dedicated
to
holy
vses
.
I
would
the
like
were
not
in
practise
among
title
Christians
:
but
it
is
so
common
,
yea
and
so
manifest
,
that
euery
one
that
hath
wit
cannot
but
perceiue
it
.
Alas
that
euer
such
persons
should
so
fowly
disgrace
the
honor
of
so
noble
a
title
.
10
But
when
this
commeth
into
examination
,
and
vpon
complaint
into
exclamation
,
then
the
answer
of
Iulian
to
the
poore
afflicted
Christians
is
by
them
renewed
,
The
Emperor
Iulians
answer
to
the
persecuted
Christians
,
that
complained
and
came
to
him
for
iustice
.
It
is
your
Masters
commaundement
that
ye
should
suffer
these
things
with
patience
.
Your
maister
willeth
you
to
possesse
neither
siluer
nor
golde
:
and
Peter
and
Iames
confessed
that
they
had
not
so
much
as
one
crosse
of
coyne
to
bestow
on
a
poore
lame
man
.
Such
is
theyr
madnesse
,
and
such
shiftes
haue
they
to
defende
the
same
in
the
horrible
abuse
of
the
holie
Scriptures
:
they
remember
not
that
the
wil
of
Christ
is
,
that
as
his
seruants
should
patiently
beare
afflictions
:
so
also
they
should
be
right
farre
off
from
oppressing
one
another
of
them
.
But
this
is
the
diuels
policie
,
which
he
also
vsed
against
Iob.
For
hauing
gotten
leaue
of
the
Lord
to
depriue
him
of
his
children
,
health
and
wealth
,
hee
thought
that
Iob
feeling
the
want
of
those
things
wherwith
the
Lord
his
God
had
blessed
him
,
he
would
soone
faint
,
hee
would
murmur
against
God
,
he
would
sweare
and
denie
him
,
and
all
charitie
,
almose
deeds
,
and
godlie
vertues
decay
in
him
.
This
practise
hath
he
taught
to
many
of
those
title
Christians
,
so
well
contented
to
imitate
him
therin
,
who
euer
disdaining
the
state
of
the
church
,
and
of
the
ministers
of
the
word
,
and
enuying
the
blessings
that
by
the
great
zeale
,
regard
and
benefite
of
good
princes
,
it
hath
pleased
God
to
exhibite
vnto
them
,
&
thinking
that
the
litle
chamber
which
the
noble
Sunemite
prepared
for
Elisha
the
man
of
God
,
is
too
large
for
him
,
2.
King
.
4.10
.
and
the
furniture
thereof
too
magnificent
:
they
stirre
most
eagerly
to
diminish
this
portion
,
to
pull
down
the
chamber
walles
.
Neither
make
they
any
scruple
at
this
,
that
the
spoiles
of
sacriledge
fill
their
owne
coffers
:
nor
care
they
for
this
,
that
the
poore
Leuite
being
cast
into
a
lowe
ebbe
,
be
constrained
to
serue
with
Micha
the
Idolatour
,
The
Leuites
hard
lot
.
Iudg.
17.10
.
for
a
thinne
yearely
stipende
at
his
bare
neede
.
To
bee
plaine
,
as
they
robbe
Christ
of
his
power
on
the
earth
,
so
woulde
they
waste
his
inheritance
,
and
defraud
his
labourers
of
their
lawful
wages
,
therby
compelling
them
either
to
giue
ouer
,
or
to
vse
many
hard
shifts
,
which
yet
they
rather
wish
them
to
do
,
then
that
any
of
their
maintenance
should
rise
from
those
things
which
they
so
thirst
for
,
and
eagerly
pursue
.
11
Oh
my
deare
brethren
,
let
Dionyse
,
and
Iulian
folow
their
own
bents
:
Ios.
24.
Iohn
4.23
.
Mat.
7.24
.
but
let
vs
that
be
the
Lords
,
serue
the
Lord
in
spirit
&
truth
.
Let
vs
hold
fast
the
anker
of
our
faith
,
and
build
vpon
our
rocke
Iesus
Christ
.
God
forbid
that
men
shuld
presume
so
much
as
to
thinke
to
prophane
the
most
holy
power
of
God
,
through
their
vain
studies
and
fantastical
conceits
.
The
holy
spirit
is
euer
the
same
,
he
is
neuer
contrarie
to
himselfe
:
to
oppugne
this
spirit
,
is
of
all
other
sinnes
the
greatest
,
and
most
fearefull
.
And
howsoeuer
he
enflame
mens
minds
,
he
instructeth
them
ordinarily
by
the
holy
word
of
God
:
Act.
10.5
.
else
why
was
Cornelius
commanded
to
send
to
Ioppa
for
Peter
?
All
that
labour
might
haue
bin
saued
.
But
this
serueth
not
:
for
though
the
word
teach
men
neuer
so
wel
,
Some
mens
good
pretence
and
their
own
conceits
make
any
thing
lawful
for
them
to
do
without
feare
.
2.
Chro.
18.1
.
and
19.2
.
2.
Sam.
15.9
.
and
the
wise
charmer
do
his
best
endeuour
:
yet
if
they
so
conceit
it
,
they
assure
saftie
to
Plinie
,
though
he
approch
neuer
so
neate
Vesuuian
hill
:
and
Bellepheron
,
vpon
this
warrantise
,
may
boldly
presume
to
mount
the
flying
Pegasus
:
yea
,
Iehosophat
the
seruant
of
God
,
shall
of
them
haue
dispensation
to
ioyne
hands
with
wicked
Achab
:
and
Saul
(
vnder
pretence
of
godlinesse
)
may
lawfully
preserue
wicked
Agag
,
the
Amalekite
,
against
the
Lords
expresse
commandement
,
for
they
pretend
well
:
yea
,
it
maketh
no
great
matter
,
Gen.
19.8
.
though
Loth
in
his
extremitie
,
offer
to
prostrate
his
two
virgin
daughters
to
the
lust
of
the
filthie
Sodomites
,
Num.
22.28
.
vnder
a
colour
to
defende
the
two
Angels
from
their
beastly
furie
:
And
Balaam
also
at
the
earnest
request
of
Balack
,
and
the
Lords
of
Moab
,
may
deale
partially
,
and
make
shew
of
that
,
which
could
not
be
performed
,
hoping
(
for
all
that
)
that
his
death
shall
be
with
the
righteous
,
and
his
last
ende
like
his
.
So
in
like
sort
,
may
Vzzia
take
on
him
the
Priests
office
:
And
Vzzia
may
touch
the
Arke
to
this
ende
to
hold
it
vp
from
falling
.
For
all
these
things
are
lawfull
for
them
(
as
they
take
it
)
though
not
lawfull
for
other
men
.
But
Peter
(
alone
)
thinketh
,
that
this
prerogatiue
is
his
owne
,
and
therfore
perceiuing
that
euen
the
best
beloued
Apostle
of
our
Lord
,
is
willing
to
follow
his
maister
with
a
single
heart
,
hee
looketh
on
him
with
a
curious
eie
:
Iohn
21.20
.
saying
,
And
what
shall
hee
do
here
?
Yet
Peter
and
the
rest
pretended
well
.
12
But
behold
!
so
approched
Plinie
to
the
hill
,
The
reward
of
foolish
presumption
.
Sueton.
in
li.
de
illust.
vir
.
Hom.
Iliad
.
lib.
6.
that
hee
was
smoothered
with
the
fume
and
smoke
ascending
on
the
same
:
neither
could
his
warrantice
helpe
him
.
Thus
also
mounted
Bellepheron
on
Pegasus
the
flying
horse
,
that
suddenly
he
is
vnhorsed
by
him
that
disdaineth
to
beare
such
ambicious
heads
.
The
holy
Scriptures
also
tell
vs
how
that
Vzzia
was
striken
with
leprosie
,
2.
Chro.
26.16
and
the
priests
draue
him
out
of
the
Temple
.
And
,
that
Vzza
was
plagued
,
so
that
he
died
.
Besides
that
,
1.
Chro.
13
10
the
wrath
of
God
which
fell
on
Saul
for
his
disobedience
in
the
case
of
Agag
,
is
manifest
to
all
posterities
,
1.
Sam.
15.3.9
Nom.
22.
and
23.10
.
as
also
the
anger
of
the
lord
towardes
Balaam
for
his
halting
.
And
had
not
the
Lord
by
his
especiall
grace
miraculously
preserued
his
two
seruants
,
Loth
and
Iehosaphat
,
they
had
both
perished
also
in
their
trouble
:
for
howsoeuer
they
pretended
,
apparant
it
is
,
that
their
deuises
&
practises
pleased
not
the
Lord.
The
pretence
of
the
Iewes
.
Iohn
.
11.50
.
It
seemed
to
the
Iewes
that
the
high
Priest
pretended
right
well
,
when
he
said
:
It
is
expedient
for
vs
,
that
one
man
should
die
for
the
people
,
and
not
that
all
the
nation
perish
.
But
was
it
expedient
therfore
,
that
they
should
be
the
betraiers
and
murtherers
of
Christ
?
Act.
2.23.38
.
Then
would
not
Peter
haue
reproued
them
,
and
willed
them
to
repent
of
that
their
deed
.
Hazael
.
●
.
King
.
8.15
.
Thus
Hazael
being
certified
by
the
Prophet
Elisha
,
that
he
should
be
King
of
Syria
,
would
hasten
the
same
by
his
wicked
deuice
:
for
vnder
pretence
to
refresh
Benhadad
the
King
of
Syria
(
his
Lord
and
maister
)
hee
stiffled
him
with
a
thicke
cloath
which
he
dipt
in
water
,
and
spred
on
his
face
.
Dauid
.
13
But
Dauid
(
that
seruant
of
God
)
was
of
an
other
heart
,
and
of
a
better
resolution
:
for
though
he
were
anointed
to
be
King
ouer
Israel
,
by
Samuel
the
Prophet
,
and
had
diuerse
opportunities
offred
him
to
kill
Saul
then
king
,
he
yet
refrained
and
said
:
God
forbid
that
I
should
lay
mine
hands
on
the
Lords
annointed
.
1.
Sam.
24.7
.
It
had
bin
better
for
Absalom
also
that
he
had
bin
of
the
same
mind
:
Absalom
.
but
he
,
aspiring
to
the
kingdome
in
the
life
time
of
his
father
,
with
another
mind
could
glaunce
pleasantly
before
the
people
,
saying
vnto
them
,
2.
Sam.
15.4.12
.
Oh
that
I
were
made
Iudge
in
the
Land
,
that
euerie
man
which
hath
any
plea
and
matter
in
the
law
might
come
to
me
,
and
that
I
might
do
him
iustice
?
A
faire
pretence
!
and
many
no
doubt
beleeuing
him
,
and
expecting
the
performance
of
his
words
,
did
in
the
time
of
Dauids
trouble
shake
hands
with
Absalom
,
Dauids
enimy
.
Apud
Terentium
.
This
vnthankefull
people
wist
not
,
that
Absalom
spake
much
like
him
,
which
said
,
Me
Regem
esse
oportuit
,
Meete
it
were
,
that
I
were
made
King
.
For
now
,
if
Absalom
had
beene
preferred
according
to
their
desire
,
as
Hazael
was
in
Syria
,
the
peruerse
gouernment
of
Roboam
had
too
soone
succeeded
:
not
much
vnlike
that
of
Hazael
in
Syria
,
wherin
he
wold
so
oppresse
the
children
of
Israel
,
as
the
very
consideration
thereof
,
made
the
Prophet
to
weepe
.
But
it
was
the
Lords
pleasure
this
to
preuent
by
the
continuance
of
Dauids
gouernment
,
and
of
that
of
Salomon
in
succession
,
to
the
great
ioy
of
the
true
Israelites
.
For
,
A
time
for
euery
thing
.
as
Salomon
saith
,
as
euery
thing
hath
his
time
which
may
neither
be
preuented
nor
passed
ouer
,
so
wee
which
are
but
mortall
men
(
sayth
Aratus
)
haue
not
learned
all
that
is
in
Gods
minde
:
Arat.
solensis
but
(
as
yet
)
there
be
many
things
closed
vp
from
vs
,
some
part
wherof
God
will
,
when
his
pleasure
is
,
hereafter
reueale
vnto
vs
.
In
the
meane
time
,
it
is
no
easie
matter
to
giue
newnesse
to
olde
things
,
authoritie
to
new
things
,
brightnesse
to
rustie
things
,
lightsomenesse
to
darke
things
,
Plin.
in
praefac
.
ad
Vespac
.
and
fauor
to
ougly
things
,
(
as
Plyny
wrote
to
Vespasian
.
)
But
this
time
,
the
vanitie
of
mans
mind
thinketh
to
preuent
,
and
,
in
the
glorious
pretences
,
imagineth
,
that
if
that
could
be
permitted
which
he
hath
deuised
,
all
things
should
soone
be
ordered
,
and
perfected
so
in
poynts
,
as
yet
neither
our
soueraigne
Lady
Queene
Elizabeth
,
nor
hir
worthie
brother
king
Edward
,
Salomon
did
complaine
,
not
so
much
that
impieti
was
founde
in
the
place
of
iustice
,
as
of
this
,
that
impietie
cannot
be
fully
corrected
.
nor
King
Dauid
,
nor
King
Salomon
,
nor
King
Iehosophat
,
nor
King
Hezekiah
,
nor
King
Iosiah
,
euer
saw
in
gouernment
,
nor
that
any
Prince
or
magistrate
whatsoeuer
,
hath
yet
compassed
.
But
,
as
he
that
searcheth
the
diuine
glory
beyonde
his
capacitie
,
is
oppressed
with
the
same
:
so
these
men
,
vrging
so
far
beyond
the
limits
of
their
vocation
&
abilitie
,
in
matters
not
only
of
Religion
,
but
also
of
State
and
ciuil
gouernment
in
their
good
pretences
,
do
worthily
draw
ruine
&
decay
on
their
own
heads
,
and
hurt
to
many
others
:
as
wherof
(
besides
the
holy
Scriptures
)
euen
the
histories
of
the
prophane
Gentiles
,
are
stored
with
examples
.
Cicero
with
al
his
wisedome
,
eloquence
,
great
dignity
,
&
small
consent
of
people
,
assaied
to
restore
the
Roman
common-wealth
to
the
pristine
state
,
but
he
tooke
not
the
Lordes
counsell
&
deuise
with
him
:
The
vaine
labour
of
Cicero
and
his
lamentation
.
therfore
could
he
accomplish
nothing
of
his
desire
.
But
this
he
was
sure
of
,
that
he
drew
danger
to
his
own
life
,
&
hurt
to
many
others
.
There
was
a
time
,
wherin
he
glorified
himself
in
this
sort
:
O
fortunatam
natam
me
Consule
Romam
!
O
happy
Rome
,
thy
Consul
that
I
am
!
yet
afterward
such
a
time
ouertooke
him
,
wherein
he
was
iustly
occasioned
to
acknowledge
his
folly
,
&
to
sing
this
sorrie
song
.
O
me
nunquam
sapientem
!
In
Epist.
ad
Octauium
.
&c.
Alas
,
wise
was
I
neuer
in
al
my
life
!
and
yet
somtimes
was
I
vainly
esteemed
to
be
that
,
which
indeede
I
was
not
.
O
ye
Romanes
,
how
much
hath
your
opinion
bin
deceiued
concerning
me
?
Thus
also
Pericles
prouoked
the
Lacedaemonians
,
Melanth
in
Prouerb
.
Agesilaus
&
Lysander
the
Thebāes
,
Demosthenes
the
Macedonian
king
,
&
Solon
the
Athenians
,
declaring
thereby
,
how
dangerous
a
matter
it
is
to
stir
vp
the
sleeping
lion
,
without
possibilitie
of
the
effecting
of
any
worthy
thing
.
Polypragmosyue
.
15.
This
enterprising
of
matters
that
appertaine
not
to
our
calling
,
of
a
singular
curiositie
,
is
a
very
pestilent
thing
,
euen
in
conomical
&
priuat
affaires
;
but
much
more
noysome
it
is
proued
to
be
in
polyticall
&
ecclesiasticall
matters
.
Neither
can
it
be
assured
,
by
any
sufficient
testimony
,
example
,
or
argument
,
that
God
either
blesseth
or
helpeth
such
kind
of
practises
:
but
rather
,
that
hee
rewardeth
the
contriuers
and
dealers
of
&
in
such
actions
,
with
an
hel
of
torments
and
troubles
.
Besides
that
,
let
a
man
do
his
best
,
and
preuent
the
worst
with
al
his
wisedome
and
circumspection
:
yet
his
own
imperfections
&
natural
pollutions
make
those
things
,
which
are
of
themselues
pure
and
vnspotted
,
The
best
things
seeme
impure
to
man
by
reason
of
his
sinne
:
how
much
rather
are
mans
owne
deuises
vnpure
.
to
seeme
polluted
&
vncleane
.
As
cleare
as
is
the
sun
,
as
bright
as
is
the
Moone
,
either
of
them
,
by
the
meanes
of
terrene
exhalations
,
is
often
so
shadowed
,
as
they
seeme
blemished
to
our
eies
.
So
is
the
church
in
this
world
:
so
is
the
gouernment
both
Ecclesiastical
&
ciuill
,
by
meanes
of
humane
infirmities
:
and
,
as
the
latter
age
of
man
is
weaker
,
and
so
lesse
apt
to
vertues
:
so
,
The
world
is
feeble
and
perisheth
.
Isay
.
24.4
.
this
latter
age
of
the
world
abounds
with
vices
,
and
is
lesse
apt
for
loue
,
charitie
,
peace
,
and
contentation
.
In
regard
thereof
,
the
Church
seemeth
blacke
and
deformed
,
and
the
very
seate
of
iudgement
sauoureth
of
oppression
and
impietie
.
Howbeit
,
Cant.
1.
Eccles.
4.1
.
God
by
his
ministers
of
grace
,
in
either
state
sendeth
his
ordinary
consolations
,
instructions
,
and
helps
,
so
far
as
it
pleaseth
him
:
wherein
men
must
be
studious
,
Men
must
bee
faithfull
in
their
places
,
and
referre
the
perfection
of
all
things
vnto
almighty
God
.
faithfull
,
and
diligent
in
their
places
,
in
the
feare
of
God
,
to
strengthen
their
faint
harts
&
weake
knees
,
and
to
employ
the
talents
to
them
committed
,
referring
the
fruite
and
successe
of
all
vnto
the
grace
of
God
,
who
may
in
all
things
(
if
he
will
)
supply
mens
wants
.
But
whosoeuer
shall
presume
to
take
on
him
to
correct
&
amend
all
things
in
euery
point
among
the
sons
of
men
(
God
onely
excepted
)
he
shal
with
Choraebus
that
ideot
,
which
could
not
reckon
any
number
aboue
fiue
,
Choraebus
.
take
on
him
to
number
the
waues
of
the
sea
,
and
make
that
which
is
badde
enough
,
to
be
tenne
times
worse
,
as
one
singeth
.
Luther
.
in
Psal.
120.
Some
maladies
,
in
cure
of
them
,
proue
worse
&
worse
,
we
see
,
Eras
.
in
Diatrib
.
Which
therfore
not
to
touch
at
all
,
far
better
might
it
be
.
CHAP.
XI
.
We
may
not
dreame
of
better
euents
of
our
studies
,
then
others
haue
dona
before
vs
.
Against
innouations
.
King
.
3.12
.
AS
the
Lord
himselfe
said
and
testified
of
King
Salomon
:
Lo
,
I
haue
giuen
thee
a
wise
and
vnderstanding
heart
:
so
that
,
there
was
none
like
vnto
thee
before
thee
:
nor
after
thee
shall
any
rise
like
vnto
thee
.
So
euery
man
is
contented
to
grant
,
that
Salomon
in
wisedome
and
vnderstanding
,
was
worthily
preferred
to
all
other
Kings
,
Princes
,
and
Magistrates
.
Howbeit
,
Salomon
was
neuer
able
to
conforme
all
things
to
the
rule
of
the
Law
.
Salomon
confessed
of
himselfe
,
that
hee
was
by
so
much
the
more
foolish
,
by
how
much
he
sought
to
establish
wisedome
,
and
to
expell
follie
,
and
to
perfect
al
things
within
his
kingdome
according
to
the
law
:
yea
,
and
the
more
wise
he
thought
himselfe
to
be
in
this
deuise
,
the
more
he
bewrayed
his
owne
weaknesse
and
infirmities
.
Neither
can
wee
be
certified
by
the
report
of
any
hostorie
,
either
humane
or
diuine
,
that
euer
any
magistrate
in
the
Common
wealth
,
or
Bishop
in
the
Church
(
notwithstanding
there
haue
beene
most
good
and
perfect
Lawes
prouided
for
the
aduancement
of
vertues
,
and
the
abolishing
of
vices
)
hath
been
able
to
purge
and
expell
all
manner
of
corruption
,
blots
,
blemishes
,
wrinckles
,
maladies
,
and
imperfections
from
either
state
,
and
so
reduce
the
same
into
perfect
beautie
and
puritie
:
but
that
the
best
of
them
all
were
contented
onely
to
amend
that
which
was
curable
,
and
could
by
their
ministery
be
amended
,
and
to
leaue
and
commit
the
rest
vnto
that
Supreme
King
,
that
seeth
and
ruleth
all
after
his
will
,
both
in
heauen
and
earth
.
And
that
such
of
them
as
haue
vrged
further
,
haue
purchased
the
torment
of
themselues
,
and
the
hurt
of
many
others
,
as
in
the
Chapter
before
it
hath
beene
declared
.
2
Almightie
God
himselfe
,
God
himselfe
suffereth
many
imperfections
heere
among
men
,
not
that
hee
wanteth
power
to
correct
,
but
in
that
he
will
so
suffer
them
.
notwithstanding
his
diuine
lawes
(
which
no
man
was
euer
able
to
empeach
of
imperfection
)
looking
downe
from
heauen
vppon
the
children
of
men
,
hee
findeth
them
faultie
in
many
things
,
They
do
daily
runne
out
of
the
way
,
and
are
become
abhominable
in
his
sight
,
there
is
none
that
doth
good
,
no
,
not
one
of
them
in
this
sinfull
world
.
And
he
is
iustly
moued
to
complaine
of
the
ingratitude
of
his
own
people
the
children
of
Israel
,
vnder
the
similitude
of
the
vineyard
,
and
in
the
parable
of
the
perfidious
husband
men
:
yea
,
Isay
5.1
.
Mat.
12.
he
hath
bin
sometimes
moued
to
repentance
,
that
he
hath
made
man
on
the
earth
:
&
hath
bin
right
sorie
in
his
hart
(
as
the
scriptures
testifie
.
)
Though
al
these
defects
the
lord
God
is
well
able
(
when
he
will
)
to
correct
and
amende
:
yet
lo
,
so
many
of
mans
faults
and
imperfections
,
as
he
seeth
most
meete
to
be
punished
and
corrected
,
doth
he
punish
and
correct
accordingly
:
and
these
are
the
same
onely
,
which
hee
hath
made
curable
,
and
to
be
amended
,
according
to
his
prouidence
and
wisedome
;
the
rest
hee
permitteth
and
suffereth
(
through
his
great
mercie
and
goodnesse
)
for
many
causes
,
whereof
some
be
concealed
from
vs
,
and
some
are
reuealed
and
made
knowne
vnto
men
in
his
holy
word
.
3
Alac
,
why
then
should
men
in
this
our
time
,
dreame
of
bitter
euents
and
effects
of
their
singular
deuises
?
and
why
should
they
vndertake
not
onely
to
renew
Plato
his
Common-wealth
,
but
also
to
warrant
a
full
resolution
,
and
to
restore
a
perfect
puritie
of
all
things
,
both
in
the
Church
and
in
the
Common-wealth
,
by
theyr
deuises
and
practises
?
They
that
end●●uour
a
perfect
puritie
in
this
world
,
do
as
if
they
would
purge
men
from
sin
,
wherein
they
derogate
from
Christ
,
that
appertaineth
to
him
.
What
do
they
otherwise
therein
,
then
seeme
to
disdaine
our
godly
wise
Princesse
and
her
proceedings
:
to
be
wiser
then
God
himselfe
:
and
to
vndertake
that
mortall
men
should
liue
in
this
world
without
sinne
,
as
Adam
did
in
Paradise
before
his
fall
,
and
so
should
not
stande
in
neede
of
the
merites
of
Christ
and
free
graces
of
Gods
Spirit
?
then
the
which
deuise
and
practise
,
what
can
bee
more
proude
,
more
haughtie
,
more
arrogant
?
And
what
else
may
wee
deeme
of
them
,
but
that
they
bee
also
thus
conceyted
,
that
they
are
able
to
say
,
not
onely
as
the
proude
glorious
Pharisee
sayde
in
his
prayer
:
I
am
not
as
other
men
,
extortioners
,
Luke
.
18.11
.
vniust
,
or
as
this
Publican
:
but
also
,
to
protest
that
of
themselues
and
their
families
(
which
the
Church
of
Christ
neuer
durst
to
say
of
her selfe
)
as
thus
.
Wee
are
not
blacke
,
nor
deformed
:
wee
are
not
spotted
,
nor
blemished
:
wee
are
holyer
then
other
men
:
Cant.
1.4
.
they
are
all
prophane
and
abhominable
vnto
vs
.
Wee
goe
not
aside
at
any
time
,
they
doo
erre
most
egregiously
:
wee
are
as
Angelles
and
heauenly
Spirites
without
sinne
:
for
wee
be
elected
,
but
they
bee
carnall
,
all
polluted
with
sinne
,
and
reprobated
:
better
were
it
,
if
they
were
conformed
vnto
vs
,
or
banished
further
from
vs
,
then
that
thy
should
so
liue
and
teach
,
to
offende
vs
.
These
be
their
wordes
,
and
such
is
their
zeale
and
proude
conceit
▪
how
much
better
were
it
both
for
themselues
and
many
others
,
that
as
dutifull
subiects
and
right
Christians
,
they
do
learne
to
feare
God
,
to
honour
our
noble
Princesse
,
and
to
liue
in
concord
as
brethren
,
then
so
to
iudge
and
condemne
their
brethren
in
their
malice
,
and
to
exalt
themselues
in
the
pride
of
their
hearts
,
and
in
their
conceited
wisedome
,
to
prescribe
vnto
the
Church
their
phantasticall
opinions
and
lewd
deuises
,
to
the
disquiet
of
the
right
Christian
peace
?
Surely
,
of
all
the
nations
vnder
the
Sunne
,
Wee
are
to
shew
our selues
thankfull
to
God
for
our
blessings
.
wee
Englishmen
haue
worthie
causes
to
praise
and
glorifie
the
Name
of
God
,
who
(
of
his
great
mercie
and
grace
vnto
vs
in
his
Sonne
)
hath
opened
vnto
vs
the
gates
of
the
Temple
,
hath
vnsealed
vnto
vs
the
Booke
of
his
holy
Misteries
,
and
hath
taught
vs
all
the
wayes
and
meanes
towards
the
Kingdome
of
Heauen
.
Lette
vs
therefore
reuerently
enter
into
the
holy
Temple
,
lette
vs
heare
Christ
preached
,
and
embrace
his
Doctrine
,
with
faythfull
and
thankfull
hearts
:
Lette
vs
edifie
one
another
of
vs
in
holy
Loue
:
lette
all
our
contentions
and
striuings
bee
,
howe
wee
may
best
immitate
our
Lorde
Christ
,
and
therein
runne
towardes
the
happie
Goale
of
eternall
life
,
taking
the
benefit
of
good
opportunitie
:
and
,
lette
vs
beware
,
that
wee
offer
not
any
iust
occasion
of
offence
,
either
to
the
Prince
and
magistrates
,
or
to
the
Pastours
and
Ministers
of
the
Church
,
or
to
any
other
the
right
Protestants
.
This
no
doubt
the
Lorde
himselfe
did
respect
,
when
he
said
:
I
charge
you
,
Cant.
2.8
.
O
yee
Daughters
of
Hierusalem
,
by
the
Roes
and
Hindes
of
the
fielde
,
that
yee
wake
not
vp
my
loue
,
nor
touch
her
,
till
she
be
content
her selfe
.
The
opinions
of
heathen
men
,
against
innouations
of
lawes
,
&c.
4
The
learned
and
wise
men
of
the
heathen
,
haue
beene
of
this
minde
,
that
there
where
euery
man
had
free
libertie
in
a
Common-wealth
,
either
to
change
a
law
prouided
,
or
to
make
new
lawes
,
the
credit
and
authoritie
of
the
superiour
Lord
was
contemned
as
vile
,
and
good
order
was
subuerted
by
them
,
Plato
in
Pol.
4.
who
being
diuersly
conceited
,
abandon
al
vnitie
&
peace
.
And
they
much
blamed
such
as
endeuoured
to
remedie
mischiefes
by
the
innouation
of
Lawes
,
the
which
practise
they
denied
to
be
,
as
the
cutting
off
of
one
of
the
heades
of
Hydra
,
in
the
the
place
whereof
seauen
other
heades
did
sodainely
spring
vp
:
and
therefore
they
held
it
much
better
to
beare
with
some
smal
faults
and
imperfections
in
lawes
and
magistrates
,
then
to
endeuour
to
alter
and
correct
them
to
the
ruine
and
decay
of
the
whole
state
:
which
is
as
a
great
frame
made
of
diuers
peeces
,
so
conioyned
and
set
together
,
that
it
is
impossible
to
alter
or
take
away
the
least
part
thereof
,
but
the
whole
must
feele
it
.
Solon
.
Demost
.
Therefore
Demosthenes
reporting
the
sentence
of
Solon
against
innouations
of
lawes
,
deemeth
them
worthie
of
death
.
Octauius
Caesar
,
Octau
.
in
the
cast
of
Cato
the
Vticensian
,
esteemed
that
man
onely
a
good
Cittizen
,
a
right
member
of
the
Common-wealth
,
and
an
honest
man
,
which
being
well
pleased
with
the
present
state
of
his
time
,
was
vnwilling
to
alter
or
change
the
same
.
With
what
lawes
and
wayes
men
should
liue
contented
.
But
to
teach
vs
Christians
,
wee
heare
what
almightie
God
(
whose
words
and
authoritie
is
preferred
to
all
men
,
sayth
by
his
Prophet
:
Go
into
the
streetes
,
consider
and
make
inquisition
for
the
olde
way
:
and
if
it
bee
the
good
and
right
way
,
then
go
therein
:
Consider
the
ordinaunces
of
thine
Elders
,
if
they
bee
good
,
Iere.
6.16
.
2.
Kin.
17.15
.
and
not
contrarie
to
that
lawe
of
the
Lorde
,
obserue
them
,
and
change
them
not
.
2.
Chro.
38.
For
though
wee
should
not
bee
stiffe-necked
and
vngodlie
like
as
were
some
of
them
of
yore
,
whom
the
Lord
in
his
wrath
destroyed
:
yet
should
wee
not
refuse
to
immitate
them
that
haue
gone
before
vs
in
holie
Religion
:
and
to
content
our selues
nowe
with
such
meete
Lawes
and
ordinances
as
right
well
pleased
them
in
the
feare
of
God
:
and
to
knowe
,
that
the
honour
of
the
Prince
,
and
the
obedience
to
lawes
,
and
Magistrates
,
is
enioyned
vs
by
the
King
of
all
Kinges
in
his
holye
worde
,
by
whome
(
as
hee
sayeth
)
Kinges
doo
raigne
,
and
Princes
prouide
iuste
Lawes
.
5
The
altering
of
constituted
Lawes
,
The
Iewes
feared
the
inconueniences
of
innouations
.
seemed
so
odious
to
the
Iewes
,
that
the
high
Priests
(
which
pretended
the
maintenaunce
and
defence
of
the
Lawe
of
Moses
)
was
not
a
little
mooued
,
when
the
false
witnesses
had
accused
Stephen
,
Act.
6.24
.
that
hee
had
preached
,
that
Iesus
of
Nazareth
should
chaunge
the
Ordinaunces
that
Moses
gaue
,
and
this
lawe
that
was
deliuered
by
the
ministerie
of
Angels
.
Whereof
(
indeede
)
Stephen
was
faultlesse
,
Act.
7.20.38.35
.
as
his
aunswere
plainlie
testifieth
.
For
Moses
(
sayeth
hee
)
was
aceeptable
to
God
,
and
was
learned
in
all
the
wisedome
of
the
Egyptians
,
and
mightie
in
words
and
deedes
:
hee
was
in
the
Congregation
in
the
wildernesse
,
with
the
Angels
which
spake
to
him
and
with
our
fathers
.
And
this
was
hee
,
who
receiued
the
liuely
Oracles
(
that
is
the
Lawe
and
wordes
of
the
Lorde
)
to
giue
vnto
vs
.
And
vnto
the
Iewes
,
he
said
:
Ye
haue
receiued
the
Law
by
the
ordinance
of
Angels
,
and
haue
not
kept
it
.
As
for
Christ
,
hee
came
(
as
himselfe
sayth
)
not
to
destroy
the
Lawe
,
Christ
came
to
fulfill
the
Law
.
See
Cap.
12.4
.
but
to
fulfill
the
Law
.
The
true
sence
and
meaning
whereof
,
hee
plainlie
openeth
in
the
Gospell
:
and
therein
hee
breaketh
not
,
but
ratifieth
the
strength
of
good
Lawes
,
agaynst
them
,
that
(
with
the
Scribes
and
Pharisees
)
inuent
and
preferre
theyr
owne
Glosses
and
Traditions
,
to
the
Lawe
of
God
,
which
is
the
ground
of
all
good
Lawes
.
From
this
Lawe
may
no
man
withdrawe
anie
thing
:
neither
to
this
ought
hee
to
adde
any
thing
at
all
:
from
the
rule
of
this
Lawe
,
we
may
not
erre
:
betweene
the
which
,
and
the
sentence
of
the
ciuill
Magistrate
,
there
ought
to
be
a
perpetuall
affinitie
and
consent
.
But
as
the
depriuation
of
laudable
constitutions
,
and
well
prouided
lawes
,
is
a
thing
vniust
and
pernicious
to
humane
societie
:
so
it
is
most
certaine
,
that
such
persons
doo
most
egregiously
offend
and
sinne
against
God
,
It
is
a
most
dangerous
thing
to
go
about
to
alter
the
Law
of
God
.
Apo.
22.18
,
19.
and
the
Common-wealth
,
that
excogitate
or
endeuour
to
alter
good
lawes
,
especially
the
Lawe
diuine
.
For
thereby
they
blaspheme
God
,
draw
mens
mindes
from
the
true
knowledge
:
and
cast
soules
headlong
into
no
small
perill
and
danger
of
damnation
.
Therfore
shall
God
adde
plagues
vnto
them
,
and
take
away
their
part
out
of
the
booke
of
life
.
But
what
hath
occasioned
those
discontented
persons
to
condemne
our
Lawes
?
They
haue
no
reason
to
discent
from
vs
.
what
hath
moued
them
to
discent
from
vs
?
what
reason
haue
they
to
distrust
vs
?
why
doo
they
thus
contemne
vs
?
Thinke
they
,
that
wee
know
not
good
from
euill
?
or
that
we
would
not
gladly
tend
to
the
best
,
and
ayme
to
that
right
good
,
as
they
would
?
Or
are
they
of
the
minde
,
that
wee
(
Christian
Protestants
)
doo
not
wish
for
,
Rom.
8.19.23
.
and
would
with
all
our
hearts
see
the
adoption
of
the
sonnes
of
God
,
and
the
puritie
of
gouernment
in
either
state
,
as
all
good
men
do
desire
?
And
are
not
our
lawes
made
and
ratified
accordingly
?
would
to
God
,
that
in
that
regard
it
might
be
sayd
to
vs
:
Now
blessed
are
your
eyes
,
for
they
see
that
,
which
your
forefathers
(
from
the
beginning
of
the
Creatures
of
God
)
haue
longed
to
behold
,
Gen.
3.24
.
An
heartie
desire
of
contentation
.
Phil.
2.2
.
and
could
not
:
for
that
Cherubim
stande
at
the
doore
of
Paradice
with
the
bright
blade
.
In
the
meane
time
,
would
to
GOD
wee
coulde
bee
contented
in
thankefulnesse
to
God
,
with
the
present
graces
freelie
bestowed
on
vs
,
that
wee
may
bee
like
minded
,
beeing
of
one
accorde
,
and
of
one
iudgement
:
that
noting
bee
done
amongst
vs
through
contention
,
or
vaine-glorie
:
but
that
in
meekenesse
of
minde
,
euerie
man
esteeme
other
better
then
himselfe
(
as
the
Apostle
well
aduiseth
vs
)
that
so
God
may
be
pleased
.
6
But
nowe
let
it
bee
,
Eccles.
10.5
.
What
a
change
we
should
soone
see
,
if
their
conceits
were
answered
.
Aurelius
.
that
all
things
leaned
to
their
lure
:
what
shoulde
wee
shortlie
then
see
?
would
none
of
those
euils
appeare
,
which
Salomon
once
saw
vnder
the
Sunne
?
Surely
it
is
very
likely
,
that
wee
should
haue
a
sudden
Metamorphosis
:
but
yet
(
I
feare
me
)
this
sorie
change
,
that
little
learned
Aurelius
(
as
one
sayd
)
shall
bee
in
all
the
haste
made
Bishop
of
great
Carthage
,
Augustine
.
Arsasius
.
Chrysostome
.
Nicepho
.
li.
3.
cap.
28.
Iuet
.
when
great
learned
Saint
Augustine
shall
be
Bishop
in
little
Hippo
:
and
ignorant
Arsasius
shall
succeed
eloquent
Chrysostome
:
whereat
not
onely
Simeones
may
wofullie
exclaime
,
Pro
pudor
,
quis
?
cui
?
Fie
for
shame
!
whom
haue
we
heare
?
what
a
supplie
is
this
?
But
also
,
Cicero
his
exclamation
will
bee
therein
verefied
:
O
domus
antiqua
:
quam
dispari
Domino
dominaris
?
What
Lord
vnworthie
thee
posseedes
,
oh
auntient
house
?
Yea
,
Eliah
the
Prophet
perceyuing
it
,
will
not
omit
thereupon
to
expostulate
agaynst
Achab
in
the
name
of
the
Lorde
:
1.
King
.
21.19
.
What
!
hast
thou
killed
,
and
so
taken
possession
?
The
inconstancie
of
these
deuises
and
altring
of
opinions
.
Besides
that
,
how
long
time
would
the
same
state
be
sustained
and
continued
?
how
constant
?
how
contented
?
what
perseuerance
?
what
stabilitie
?
It
is
thought
,
that
the
rule
of
Isocrates
,
would
sound
but
prophane
in
their
eares
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Affect
the
state
present
:
Isocrates
.
or
be
wel
contented
with
the
present
things
:
and
that
also
of
Syracides
woulde
seeme
loathsome
:
My
sonne
(
saith
hee
)
make
much
of
the
time
:
Ecclus.
4.20
.
Cleo
a
busie
headed
person
For
why
?
the
busie
headed
Cleo
cannot
be
quiet
(
as
the
Greeke
Hystorie
telleth
)
hee
commenceth
Orations
with
ouglie
outcries
,
he
renteth
his
garments
,
he
heateth
on
his
thighes
,
he
shuffleth
with
his
feete
,
and
runneth
too
&
fro
on
the
stage
.
So
these
fools
that
leaue
their
owne
nests
,
Ecclus.
27.11
.
Pro.
27.8
.
wil
not
long
abide
contented
,
but
vnto
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Euer
irkesome
is
the
present
state
:
Thucidides
.
as
sayde
Thucidides
touching
gouernments
:
And
a
verie
difficile
thing
it
shall
be
for
them
(
as
Aristotle
saieth
)
to
containe
themselues
within
the
compasse
of
their
owne
decrees
.
Lib.
3.
Eth.
What
a
stur
they
make
in
Church
matters
.
Their
choise
of
diets
.
7
But
yet
let
vs
further
heare
,
what
a
shuffling
they
make
in
the
church
:
Apollo
is
very
wel
learned
,
sayth
one
:
Paule
is
better
then
Apollo
,
saieth
another
:
but
Peter
goeth
for
my
money
saith
the
third
man
.
Againe
,
as
for
Dauid
,
he
with
a
rusticall
harpe
twangeth
Pastor-like
:
but
Salomon
hath
a
courtlike
phrase
.
Moses
also
falleth
vnder
their
censure
,
and
he
stutteth
without
eloquence
:
and
Amos
is
but
a
plaine
sot
,
more
meete
for
the
Countrey
,
then
the
Court
.
Michaeas
is
too
eager
against
Achab
:
so
is
Eliah
against
Iesabel
:
so
is
Iohn
agaynst
Herod
:
but
the
Prophets
of
Baal
please
them
both
right
well
.
They
proceed
from
censures
to
accusations
,
slaunders
,
persecutions
,
&c.
Passhur
will
not
sticke
to
bobbe
Ieremie
on
the
face
:
and
Paule
being
in
dislike
,
anon
is
brought
to
the
barre
to
be
arraigned
,
where
he
is
both
accused
by
Tartullus
,
threatned
by
the
Iewes
,
and
striken
at
the
commaundement
of
Annanias
.
Neither
may
they
be
disswaded
from
their
opinion
(
so
full
of
enuie
is
the
Serpents
head
)
though
that
Boanarges
the
sonnes
of
thunder
,
should
sound
the
worde
in
their
eares
.
No
,
Boanarges
.
Mark
.
3.17
.
nor
yet
,
though
that
verie
Prophet
should
admonish
them
,
whose
voice
not
to
heare
,
deserueth
an
extirpation
from
the
people
of
God
.
Is
not
this
good
diuinitie
?
Such
shaking
reeds
declare
their
weake
foundations
,
when
no
state
,
no
condition
,
no
good
order
can
content
or
please
them
long
.
Simon
Magus
may
be
a
dayly
hearer
of
the
Sermons
,
The
tree
is
knowne
by
the
fruites
.
and
words
of
Peter
,
and
of
the
other
Apostles
and
disciples
of
Christ
,
as
a
most
feruent
louer
of
the
true
doctrine
:
he
may
also
come
to
the
baptisme
,
and
take
the
externall
signe
of
a
true
Christian
,
and
so
forth
:
howbeit
,
if
he
be
couetous
and
worldly
minded
,
if
he
chop
and
chaunge
the
diuine
Graces
for
a
filthie
summe
of
money
:
if
he
seeke
and
hunt
after
the
vaine-glorie
and
praise
of
men
:
If
Simon
,
notwitstanding
his
profession
,
haue
an
vnquiet
spirit
,
and
bee
not
yet
well
established
in
the
truth
without
hypocrisie
(
which
truth
as
Philemon
writeth
,
hath
a
more
faire
beautie
then
that
which
anie
painter
or
carrier
in
the
world
canfeigne
)
he
shall
soone
decipher
himselfe
:
for
nothing
feigned
can
bee
of
long
continuance
.
So
Caine
,
so
Saule
,
so
Demas
,
so
Iudas
,
so
Nicholas
,
so
Iulian
the
Apostate
,
are
in
the
end
well
knowne
by
their
works
and
endeuours
,
as
the
trees
are
by
their
fruits
.
Thus
also
haue
these
straunge
conceited
persons
egregiously
declared
themselues
,
notwithstanding
their
bombased
words
and
angelical
shew
of
holy
deuotion
,
that
not
onely
wise
men
,
who
haue
their
eyes
in
their
heads
,
but
also
little
boyes
and
yong
children
may
easily
perceiue
their
palpable
and
grosse
infirmities
,
slidings
,
and
fins
,
beyond
many
other
mens
faults
,
howsoeuer
they
dissemble
them
to
themselues
:
and
wee
doo
plainlie
discerne
,
that
they
both
much
discent
from
the
pure
spirite
,
meeke
mindes
,
godly
loue
,
humilitie
,
and
sinceritie
of
Christ
,
and
his
Apostles
,
Disciples
and
Martyrs
;
and
also
are
farre
estranged
from
that
simple
spirit
,
and
godly
integritie
of
those
gratefull
men
that
liued
of
yore
in
that
golden
age
of
the
worlde
,
The
gratefull
men
of
the
old
time
.
the
which
the
most
antient
and
best
Poets
and
Philosophers
haue
commended
with
high
praises
to
the
people
:
perswading
them
to
assay
to
resemble
them
therin
,
as
those
which
are
set
forth
and
remembred
for
worthy
patterns
of
immitation
to
all
posterities
.
Arat.
Sol.
63.
8
The
antient
Poet
Aratus
,
writing
of
that
golden
age
,
and
of
them
that
liued
in
the
same
,
hath
among
other
,
these
verses
:
Men
knew
not
then
pernitious
brawles
.
nor
that
contentious
strife
:
Nor
yet
had
broacht
sedition
fell
,
the
foe
to
quiet
life
.
But
this
golden
age
is
past
,
and
sithence
that
,
a
copper
world
hath
succeeded
a
siluer
world
.
It
is
true
and
therfore
haue
men
the
more
cause
to
looke
to
themselues
.
Wel
then
,
let
vs
giue
eare
to
the
doctrine
,
of
our
chiefe
pastor
Christ
,
and
do
that
which
is
commanded
therein
,
then
shall
we
be
builded
so
sure
on
the
Rocke
,
that
all
the
noysome
stormes
and
winds
in
the
world
shall
not
shake
vs
downe
.
They
that
obserue
not
this
,
stande
fleeting
on
the
sand
:
they
be
not
of
any
continuance
,
nor
free
from
great
annoyes
.
CHAP.
XII
.
The
ambitious
persons
which
want
preferment
,
beginne
to
slaunder
,
condemne
,
and
contemne
the
Magistracie
,
and
the
Lawes
.
Howbeit
,
both
the
Prince
and
Magistrate
are
to
bee
honoured
,
and
the
Lawes
obeyed
of
good
Subiects
.
ARrius
the
heretike
,
hauing
a
filthie
desire
of
renowme
,
assayeth
(
though
inordinatelie
and
indirectlie
)
to
obtain
a
Bishopprick
,
about
the
which
,
hee
attempteth
manie
,
both
vniust
,
and
vnnecessarie
actions
,
in
the
trust
of
his
owne
learning
,
wisedome
and
power
,
farre
beyond
the
limits
of
his
vocation
:
but
hee
is
preuented
of
his
purpose
therein
:
for
the
Lorde
(
by
the
ministerie
of
the
Ordinance
)
withstandeth
him
;
and
preferreth
another
to
the
place
hee
moste
affected
.
Therefore
Arrius
is
sorely
discontented
,
he
is
greeued
to
the
heart
,
and
vehement
lie
fraight
in
his
guttes
:
yea
,
and
thereto
hee
addeth
a
hatefull
dislike
of
them
that
preferre
,
and
of
them
that
be
preferred
,
with
many
proud
words
against
the
place
and
function
he
so
much
desired
.
The
immitators
of
Arrius
.
This
Arrius
hath
too
many
immitators
yet
liuing
,
who
being
debarred
of
their
purpose
,
and
being
not
of
abilitie
(
with
Iulius
)
to
execute
their
proper
conceits
,
but
incurring
the
paines
of
their
deserued
iudgments
,
they
lament
their
lot
,
with
an
enuie
and
contempt
of
the
lawfull
ordinance
,
&
them
which
are
by
the
same
preferred
,
and
that
so
farre
,
that
though
they
be
not
Caesars
,
yet
they
will
not
abide
superiours
:
and
though
they
be
not
Pompeys
,
Lucan
.
Nec
Romae
,
&c.
Cicer.
11.
Off.
Manicheus
.
yet
woulde
they
haue
no
peeres
(
a
kinde
of
humour
in
mans
minde
,
which
Cicero
calleth
most
miserable
)
.
In
this
they
likewise
shake
handes
with
the
Maniches
,
and
both
teaching
and
perswading
the
people
,
that
the
Magistrates
are
not
to
be
honoured
in
their
places
,
nor
the
Bishops
and
Ministers
of
the
worde
to
bee
reuerenced
in
their
functions
,
especially
,
if
that
they
,
or
any
of
them
prouide
agaynst
anie
of
their
ambitious
and
seditious
practices
:
or
else
,
if
they
,
or
anie
of
them
,
bee
once
noted
,
as
touched
with
any
kinde
of
humane
infirmitie
,
the
which
shall
suddainlie
be
pleaded
in
the
highest
Court
of
Augmentation
,
by
their
sinister
reportes
.
A
fable
of
the
Foxe
.
Oh
howe
handsomely
do
they
immitate
that
Foxe
in
the
fable
?
of
whome
the
Prouerbe
is
ordinarilie
beaten
.
The
Foxe
will
eate
no
Grape
?
The
Foxe
hauing
many
times
leapt
vp
to
catch
the
Grapes
,
and
yet
coulde
not
come
by
them
,
because
they
were
to
high
for
him
,
and
himselfe
vnable
to
get
them
,
beeing
at
length
tyred
out
with
often
leaping
,
and
forced
to
giue
ouer
,
saide
:
Well
,
it
maketh
no
matter
that
I
haue
not
those
grapes
:
for
why
?
they
be
very
sowre
grapes
,
and
scarce
ripe
.
So
say
they
,
being
forced
to
giue
ouer
their
sutes
and
eagerbents
,
the
Magistrates
,
the
Bishops
,
the
Ministers
,
the
Preachers
,
they
be
such
,
and
such
kind
of
persons
,
&c.
And
such
and
such
be
those
offices
,
places
,
functions
,
dignities
,
scarce
lawfull
,
full
of
labour
,
snares
to
catch
men
in
,
&c.
And
why
?
forsooth
because
they
be
not
carued
to
their
tooth
,
and
prescribed
for
their
Diet.
Now
if
Christ
should
bee
again
brought
to
the
barre
,
and
Pontius
Pilate
should
be
perswaded
of
the
innocencie
of
Christ
,
&
should
labour
to
cleare
him
in
the
iudgement
before
them
all
:
yet
will
they
bee
readie
,
with
those
spightfull
Iewes
,
to
crie
out
with
open
mouth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Let
him
be
crucified
:
he
is
a
very
bad
man
,
he
hath
a
badde
office
,
hee
is
well
worthie
to
die
.
Yea
,
and
rather
then
their
bruit
bents
should
be
resisted
,
they
will
not
sticke
to
rise
vp
against
Softhenes
the
cheefe
of
the
Synagogue
,
Acts
18.17
.
cheefely
if
they
once
perceiue
that
Gallio
careth
not
for
these
things
.
Such
a
practise
contriued
Chorah
,
Dathan
,
and
Abiram
,
who
rising
vp
,
Chorah
.
and
mouing
the
people
of
Israel
against
Moses
and
Aaron
,
in
their
madde
discontented
rage
vpon
the
like
occasion
,
sayde
vnto
them
.
Ye
take
too
much
vpon
you
,
seeing
the
multitude
are
holy
euery
one
of
them
,
Num.
16.3
.
why
lift
ye
vp
your selues
aboue
the
congregation
of
the
Lord
?
As
if
they
sayd
vnto
Moses
and
Aaron
,
yee
are
vsurpers
of
this
authoritie
ouer
the
people
:
they
are
all
as
holy
as
your selues
are
,
and
ye
ought
not
thus
to
exalt
your selues
in
any
such
rule
and
gouernment
ouer
them
,
neither
are
wee
and
the
people
holden
in
right
and
equitie
,
to
yeeld
you
any
such
honour
.
2
But
before
wee
draw
authoritie
to
conuince
those
phantasticall
persons
from
the
bowels
of
the
Canonicall
Scriptures
,
let
vs
also
heere
(
as
we
haue
done
in
the
former
,
touching
well
prouided
lawes
and
constitutions
)
not
omitte
to
consider
what
the
very
heathen
people
haue
iudged
,
taught
,
and
perswaded
,
What
the
heathen
people
helde
touching
gouernment
and
magistrates
.
touching
Princes
,
magistrates
,
and
gouernment
:
not
in
that
they
shall
lend
vs
authoritie
for
the
same
,
but
that
the
very
christians
might
(
by
their
example
the
sooner
)
conforme
themselues
both
in
minde
and
manners
,
to
that
which
not
onely
the
written
word
,
but
also
nature
,
reason
,
and
the
consent
of
all
wise
and
learned
men
,
haue
receiued
and
embraced
,
Sophocles
.
as
things
good
and
profitable
.
Sophocles
hath
these
words
:
It
is
meete
and
conuenient
that
he
bee
honoured
,
whom
the
Common-wealth
hath
aduanced
.
Socrates
,
Plato
,
Philemon
,
Aristotle
,
Cicero
,
Virgil
,
Ouid
,
and
other
Philosophers
,
Poets
,
and
wise
men
,
both
Greekes
and
Latines
,
haue
beene
euer
of
the
mind
,
that
kings
,
Princes
,
Gouernours
,
are
necessarie
in
Common-weales
,
vnto
the
which
all
men
ought
to
be
obedient
,
and
to
conforme
themselues
to
the
Lawes
of
that
Cittie
or
Common-wealth
,
wherein
they
liue
(
the
same
beeing
honest
and
godly
)
in
like
sort
as
good
Wiues
doo
conforme
themselues
to
the
manners
and
fashions
of
their
owne
husbandes
,
with
whome
they
are
willing
to
liue
and
leade
theyr
liues
.
Aesope
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
Aesope
considered
,
when
schooling
and
aduising
Ennus
,
hee
thus
began
with
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
My
Sonne
,
worship
God
,
and
honour
the
King
,
with
all
reuerence
:
for
by
this
is
the
state
of
humaine
things
maintained
,
the
guiltie
are
punished
,
and
the
innocents
defended
.
And
this
was
holden
for
a
sure
Axiome
with
them
,
that
where
no
gouernment
is
,
nor
obedience
to
Princes
and
lawes
defended
,
there
neither
an
house
,
nor
a
Citie
,
nor
a
Common-wealth
,
can
either
stand
or
prosper
,
no
more
then
that
body
liueth
,
the
which
either
hath
no
head
at
all
,
or
is
not
directed
,
gouerned
,
&
defended
by
the
head
.
In
the
consideration
wherof
,
they
haue
likened
the
prince
in
his
gouernment
,
to
an
Archer
or
shooter
,
1.
The
Prince
is
like
an
Archer
.
2.
The
people
like
an
arrow
.
3.
The
lawes
to
a
bow
.
4.
The
marke
,
to
the
common
good
.
and
the
people
to
an
arrow
,
the
lawes
to
the
bow
,
and
the
marke
to
the
Common-good
.
For
as
needfull
as
is
the
Archer
to
draw
the
bow
,
and
to
direct
the
arrow
from
the
same
to
the
marke
,
so
needfull
is
the
Prince
,
to
direct
and
order
the
people
by
the
wisedome
of
lawes
to
the
common
good
.
And
as
there
,
where
wanteth
either
an
Archer
and
a
bow
,
the
Arrowes
are
neglected
,
and
the
marke
not
pierced
,
so
neither
can
the
people
be
ordered
,
nor
the
Commonwealth
maintained
,
where
gouernment
wanteth
:
for
there
neither
vertue
can
be
rewarded
,
nor
euil
deeds
punished
,
according
to
the
rule
of
iustice
,
the
which
ought
in
gouernment
to
be
defended
,
but
rather
many
anoies
&
huge
inconueniences
,
which
waite
on
disorder
,
wil
soone
be
seene
,
&
wofully
felt
,
to
fall
on
that
Common-wealth
,
on
that
people
.
Therefore
,
when
Alexander
was
dead
,
Alexanders
hoast
without
a
captaine
.
Damades
this
considering
,
rightly
compared
his
hoast
vnto
that
huge
Cyclops
,
which
hauing
but
one
eye
,
lost
the
same
:
and
after
that
beeing
blinde
,
hee
sustained
many
deadly
strokes
or
his
huge
bodie
,
Such
:
Eurip.
Heming
.
De
lege
Naturae
.
is
the
inconuenience
that
ensueth
Anarchies
and
want
of
gouernment
:
this
also
that
Greeke
Poet
perceiued
,
and
therefore
wrote
thereof
thus
:
There
is
not
seene
a
greater
ill
,
then
Anarchie
:
for
shee
doth
spill
Want
of
gouernment
.
great
Citties
,
and
doth
casting
ground
whole
families
,
and
all
confound
.
In
warres
she
makes
the
Dastards
flie
,
But
contrarie
,
most
reuerently
,
to
yeeld
to
rule
,
and
lawes
or
dain'd
brings
health
to
them
,
who
else
be
pain'd
.
Therefore
the
Prince
,
for
this
good
end
,
ought
true
obedience
to
defend
.
And
as
those
ancient
wise
men
haue
holden
the
magistrates
to
be
both
profitable
and
necessarie
for
the
Common-wealth
,
Who
were
taken
for
good
men
among
the
heathen
.
and
thought
it
conuenient
and
necessarie
that
they
should
bee
honoured
and
obeyed
:
so
also
they
esteemed
them
onely
for
good
Citizens
and
honest
persons
,
who
yeelded
themselues
obedient
to
the
Princes
and
lawes
.
Thereof
said
Sophocies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
:
It
is
the
parte
of
a
good
man
to
bee
obedient
to
the
Prince
and
Magistrates
.
And
thereof
Horace
proposeth
this
question
:
Ver
bonus
est
quis
?
Who
is
a
good
man
?
and
aunswereth
himselfe
in
this
verse
.
Horat.
li.
1.
Epist.
ad
quintum
.
Qui
Consulta
patrum
,
qui
leges
Iuraque
seruat
.
that
is
,
He
,
who
obserues
the
Princes
lawes
,
decrees
,
and
rights
.
3
And
they
(
I
meane
the
very
heathen
Philosophers
and
wise
men
of
yore
)
haue
both
obserued
and
taught
with
no
meane
wisedome
,
that
Anarchie
or
want
of
gouernment
,
is
worse
then
a
tyrannicall
state
:
Want
of
gouernment
is
worse
then
a
tyrannicall
State
.
for
though
a
tyrannical
State
be
both
greeuous
and
vnprofitable
to
the
people
,
yet
as
of
two
hard
extremities
forced
on
men
,
the
greater
should
be
first
eschewed
,
and
in
lieu
thereof
the
lesse
tollerated
and
borne
;
Ferre
mine●
ra
vole
no
grauiora
feram
.
so
easier
it
is
(
in
such
a
case
)
to
sustaine
one
tyrant
for
order
,
then
to
suffer
many
tyrants
to
disturbe
all
order
.
Thus
sayth
the
Poet
,
applicable
to
this
purpose
.
The
meaner
greefe
would
I
sustaine
,
That
I
might
flee
the
grater
paine
.
For
indeede
,
where
there
is
no
Prince
,
no
magistrate
,
no
law
,
no
gouernment
,
The
Image
of
Anarchie
.
the
vile
shall
presume
against
the
honourable
,
the
boy
against
the
ancient
,
and
Homo
erit
homoni
Lupus
,
One
man
shall
deuour
another
:
one
neighbour
will
oppresse
another
:
Plaut.
in
Asmaria
.
a
friend
his
friend
,
a
brother
his
brother
,
with
all
kind
of
iniurie
.
There
be
newe
lawes
and
decrees
deuised
euery
day
,
so
many
opinions
as
there
bee
heades
,
and
ordinarie
destructions
of
companies
be
daily
seene
.
They
who
a
little
before
were
combined
in
friendly
league
,
are
afterward
made
foes
,
and
they
murther
and
kill
one
another
:
they
which
haue
beene
worthily
honoured
for
their
vertues
,
are
nowe
vnworthily
cast
into
obloquie
and
contempt
:
and
they
who
were
iustly
contemned
for
theyr
vices
,
are
now
vniustly
honoured
and
aduanced
with
high
and
glorious
titles
,
and
much
set
by
among
men
.
Of
such
a
discorded
State
speaketh
Isayah
the
Prophet
in
his
third
Chapter
,
verse
2
,
Vers.
5.6.7
.
wherein
hee
alludeth
to
the
miserable
time
of
the
Anarchie
of
the
Israelites
,
then
when
there
was
neyther
a
King
,
Iudg.
2.11
.
&
21.25
.
nor
a
Iudge
,
nor
a
Prophet
in
Israel
,
and
euery
man
did
not
that
which
the
Lawe
of
God
and
reason
perswaded
,
but
that
which
seemed
good
in
his
owne
eyes
.
Populus
siue
lege
.
In
a
word
,
this
is
that
highest
grade
of
the
abuses
of
the
world
,
wherein
the
most
wauering
people
,
contemning
the
holy
word
of
God
,
and
all
holy
lawes
,
decrees
,
and
good
gouernment
,
runne
headlong
into
the
snares
of
preuarication
and
sinne
,
in
their
erronious
wayes
,
to
their
horrible
destruction
:
the
which
,
there
is
not
any
thing
in
the
world
can
so
soone
hasten
,
as
the
want
of
lawes
and
gouernment
,
by
the
which
Iustice
is
administred
,
and
the
people
protected
and
preserued
.
The
same
Prophet
telleth
vs
,
Isa.
5.5
.
that
when
the
Lorde
would
deuour
,
treade
downe
,
and
waste
his
ingratefull
vineyard
,
that
is
,
the
house
of
Israel
,
and
the
men
of
Iuda
,
he
would
first
take
away
the
hedge
thereof
,
wherewith
hee
had
hedged
it
,
The
law
is
as
an
hedge
:
for
as
when
the
hedge
is
broken
downe
,
the
vineyard
is
spoyled
of
beasts
:
so
are
the
people
destroyed
,
when
they
haue
no
lawes
to
gouerne
them
.
Vers.
1.2.3
.
and
breake
the
Wall
thereof
,
with
the
which
it
was
strengthened
:
that
is
,
hee
would
depriue
them
of
those
good
lawes
,
statutes
,
and
ordinances
,
which
hee
had
giuen
them
by
his
seruant
Moses
,
and
would
deface
the
glory
of
the
Temple
,
which
was
builded
for
the
beautie
therof
,
and
take
from
them
the
right
seruice
of
God
,
and
his
protection
,
whereof
they
were
vnworthie
.
And
thus
he
expoundeth
it
,
Chap.
3
,
where
he
saith
:
That
the
Lord
God
of
hoasts
will
take
away
from
Ierusalem
and
from
Iuda
,
the
stay
and
strength
,
euen
all
the
stay
of
bread
,
and
all
the
stay
of
water
,
the
strong
man
,
&
the
man
of
war
,
the
Iudge
and
the
Prophet
,
the
prudent
and
the
aged
,
the
Captaine
of
fiftie
,
and
the
honourable
,
and
the
Counseller
,
and
the
cunning
artificer
,
and
the
eloquent
man
.
The
remouing
away
of
these
things
,
is
the
meane
to
disorder
,
and
so
to
destruction
.
For
destruction
and
ruine
followeth
Ataxie
,
and
disorder
,
as
Ataxie
followeth
Anarchie
,
and
want
of
gouernment
.
4
But
I
heare
some
to
obiect
.
Christ
(
say
they
)
haue
saide
in
his
doctrine
,
Mat.
5.
To
him
that
taketh
away
thy
Cloake
,
giue
also
thy
Coate
:
resist
not
euill
.
Iudge
not
,
condemne
not
:
whosoeuer
will
bee
the
Prince
among
you
,
let
him
be
a
minister
and
seruant
vnto
all
the
rest
,
&c.
Ergo
,
Christ
ouerthroweth
gouernment
,
and
polliticke
obedience
.
Thus
indeede
when
Iulian
the
Apostate
heard
of
these
wordes
of
Christ
in
the
Gospel
,
Res
.
Iulian
the
Apostate
misconstrued
Christs
words
.
hee
misconstruing
them
,
did
vtterly
condemne
&
contemne
the
same
,
as
naught
and
vnprofitable
:
for
he
thought
that
by
this
doctrine
all
pollitike
order
was
confounded
,
that
destructions
of
dominions
was
taken
away
from
men
,
and
that
all
Iudgements
and
deserued
punishments
were
by
the
lawe
of
the
Gospel
vtterly
abolished
:
then
the
which
,
as
nothing
could
be
more
noysome
vnto
the
people
,
so
is
there
not
any
thing
in
the
worlde
more
vngodly
and
abhominable
,
then
that
a
men
should
imagine
so
vnreuerently
,
and
construe
so
peruersely
of
so
heauenly
and
profitable
a
Doctrine
,
as
Christ
in
these
words
of
his
,
hath
preached
and
taught
vnto
his
disciples
.
But
because
Iulian
had
not
the
Spirite
of
wisedome
to
vnderstande
Christ
aright
,
as
hee
had
the
reason
to
consider
what
inconueniences
ensued
the
disorder
of
Anarchie
,
therefore
hee
denounced
his
rash
and
wicked
censure
against
the
Doctrine
of
Christ
.
And
in
this
our
time
,
that
Atheisticall
Macchiauile
hath
schooled
no
small
companie
of
worldly
men
to
doo
the
like
.
But
it
should
bee
right
farre
off
from
Christians
to
iudge
so
vniustly
,
and
so
meanely
of
the
doctrine
of
the
Gospel
,
as
that
they
should
imagine
and
conceit
,
that
because
it
hath
pleased
God
to
call
them
into
the
libertie
of
the
Gospel
,
therfore
they
are
free
from
the
censures
of
the
politicall
law
and
constitutions
of
princes
,
magistrates
,
and
lawes
.
They
that
bee
of
this
conceit
are
willing
to
take
the
libertie
of
the
Gospel
,
The
libertie
of
the
Gospel
doth
not
deliuer
vs
from
obedience
to
Princes
,
&c.
but
they
deceiue
themselues
and
their
followers
in
the
vile
abuse
thereof
.
It
is
most
certaine
that
our
Sauiour
hath
in
his
Sermon
,
spoken
against
rash
censures
,
and
against
the
reuenge
of
the
priuate
iniuries
of
Brethren
,
in
that
sence
which
Moses
spake
,
when
he
said
,
Ye
be
brethren
,
why
oppresse
ye
one
another
?
And
hee
speaketh
against
them
that
ambitiously
vsurped
authoritie
in
the
pride
of
their
hearts
,
ouer
their
brethren
,
and
would
teach
the
effects
of
the
loue
,
which
(
as
Peter
saide
)
couereth
the
multitude
of
sinnes
.
And
he
was
farre
off
from
that
purpose
(
they
dreame
of
)
to
destroy
and
abandon
lawes
,
orders
,
and
gouernments
,
either
in
the
church
,
Christ
came
not
to
destroy
the
law
.
Se.
cap.
11.4
.
or
in
the
Common-wealth
.
And
to
take
away
that
surmise
out
of
mens
mindes
,
hee
sayde
plainely
in
the
same
Sermon
:
Thinke
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
:
I
am
not
come
to
destroy
them
,
but
to
fulfill
them
.
Againe
he
saith
:
Whosoeuer
shall
breake
one
of
those
least
commandements
,
and
shall
teach
men
so
,
Mat.
5.17
.
he
shal
be
called
the
least
in
the
kingdome
of
heauen
.
Hee
speaketh
of
that
law
both
politike
and
morall
,
which
the
Lorde
gaue
the
Israelites
by
the
ministrie
of
Moses
,
the
which
wee
are
not
to
reiect
,
but
as
Christ
,
the
Prophets
,
and
Apostles
haue
taught
to
endeuour
through
faith
in
the
merite
of
Christ
,
to
obserue
to
the
vttermonst
of
our
power
.
For
we
are
not
iustified
by
faith
to
this
ende
,
that
therefore
we
should
reiect
good
workes
,
The
end
of
our
iustification
.
and
folow
after
that
which
God
in
his
law
hath
forbidden
;
but
that
henceforth
wee
expresse
the
light
of
our
faith
before
men
throgh
our
good
works
,
especially
,
those
which
in
the
law
of
god
are
prescribed
.
Among
all
the
which
,
this
is
a
chiefe
dutie
(
next
to
the
feate
and
honor
of
God
)
that
men
should
honour
the
Prince
,
the
Magistrates
,
and
them
that
be
placed
in
authoritie
,
included
within
this
,
Honor
thy
father
and
mother
.
And
this
the
Lord
ratifieth
when
hee
said
,
Yeeld
vnto
Caesar
,
that
which
to
Caesar
belongeth
.
In
this
sort
,
there
be
,
which
wreast
aside
the
true
meaning
of
Christ
,
Iohn
8.11
.
The
woman
taken
in
adulterie
,
was
not
freed
from
the
sentence
of
the
law
.
teaching
that
absolution
which
hee
gaue
to
the
woman
taken
in
adulterie
,
whom
the
Iewes
had
brought
and
set
before
Christ
,
and
they
would
,
that
in
the
same
the
Lord
should
abrogate
the
sentence
of
the
Iudge
,
and
that
penall
lawe
,
according
to
whose
conceite
,
then
it
must
be
,
that
neither
whoredome
,
nor
theft
,
nor
murther
,
nor
any
other
heynous
transgression
of
the
lawes
,
should
be
punished
by
the
ministerie
of
the
Magistrate
.
But
they
are
much
deceiued
:
for
it
is
most
plaine
,
that
Christ
absolued
not
the
guiltie
woman
from
that
temporall
punishment
,
which
the
magistrate
was
to
award
her
for
her
sinne
according
to
the
lawe
:
no
more
then
hee
deliuered
the
Theefe
which
hung
on
his
right
hand
,
from
his
execution
,
though
hee
repented
:
but
referring
her
and
him
to
that
punishment
which
the
law
awarded
for
their
transgressions
,
he
onelie
absolued
them
both
from
that
eternall
death
,
the
which
by
their
sinnes
they
had
iustly
deserued
.
As
hee
came
not
to
breake
,
but
to
fulfill
the
lawe
:
so
hee
gaue
this
warrantice
,
that
,
rather
heauen
and
earth
should
perish
,
then
that
one
iote
of
the
Lawe
shoulde
faile
.
Saint
Peter
knowing
well
,
what
the
will
of
his
Maister
was
in
this
poynt
,
taught
accordinglie
,
Submission
to
the
Prince
and
lawes
.
when
hee
sayde
:
Submit
your selues
vnto
all
manner
ordinaunce
of
man
for
the
Lordes
sake
:
Whether
it
bee
vnto
the
King
,
as
vnto
the
superiour
,
or
vnto
gouernours
,
as
vnto
them
that
are
sent
of
him
,
for
the
punishment
of
euill
doers
,
and
for
the
praise
of
them
that
doo
well
.
And
hee
addeth
a
reason
:
For
so
is
the
will
of
God
,
that
by
well
dooing
yee
may
put
to
silence
the
ignoraunce
of
the
foolish
man
.
Lo
,
howe
excellently
Peter
heere
expoundeth
his
Maisters
doctrine
?
And
of
this
minde
was
Paule
,
Rom.
13.
Tit.
1.
who
,
to
the
Romanes
,
to
Titus
,
and
in
other
places
,
writeth
much
of
this
Argument
.
Agaynst
this
power
of
the
Prince
,
the
Lorde
forbiddeth
anie
man
to
rise
,
resist
,
or
rebell
,
by
this
woorde
in
the
Lawe
(
which
Dauid
also
remembreth
)
Touch
not
mine
annoynted
,
and
doo
my
Prophets
no
harme
.
Psal.
The
wrath
of
God
against
rebels
,
and
seditionaries
.
Num.
16.22.32
.
And
to
witnesse
his
displeasure
agaynst
such
as
oppose
themselues
to
his
ordinaunce
,
hee
hath
committed
to
perpetuall
memorie
the
horrible
destruction
of
Corah
,
with
his
complices
,
who
indeede
died
not
the
common
death
of
all
men
,
nor
were
visited
after
the
visitation
of
men
:
but
,
The
grounde
cleauing
asunder
vnder
them
,
the
Earth
opened
her
mouth
,
and
swallowed
them
vp
,
and
their
houses
,
their
seruants
and
their
goods
,
and
they
and
all
that
they
had
went
downe
aliue
into
hell
,
and
the
earth
closed
vpon
them
.
5
These
things
if
those
straunge
conceited
heads
coulde
digest
,
and
well
weigh
,
Men
be
not
borne
to
liue
without
lawes
and
gouernment
.
they
woulde
not
bee
so
easilie
carryed
away
,
to
bee
of
this
brute
minde
,
that
men
bee
borne
into
this
worlde
,
therein
to
lope
at
large
without
their
limitted
bounds
,
as
the
wandering
Birdes
which
flie
in
the
ayre
:
but
they
woulde
conceiue
and
keepe
in
minde
,
that
,
as
the
nature
of
man
is
in
no
wise
framed
to
that
libertie
,
so
the
Lorde
GOD
(
who
hath
created
man
also
,
hath
ordeined
him
to
liue
in
this
worlde
to
his
glorie
vnder
lawes
and
gouernment
:
and
requireth
that
therefore
hee
bee
subiect
,
Tit.
3
1.
Rom.
13.1
.
first
and
principallie
to
his
most
excellent
Maiestie
the
King
of
all
kings
:
and
then
next
,
that
hee
bee
obedient
vnto
Caesar
,
or
the
King
:
that
is
,
vnto
that
chiefe
power
,
which
next
vnder
himselfe
hee
hath
preferred
to
all
others
,
as
his
holy
ordinance
,
to
gouerne
and
tule
men
in
that
place
of
the
world
whervnto
he
hath
chosen
and
called
him
by
his
grace
,
as
himselfe
ruleth
in
heauen
.
This
Maro
entended
when
he
composed
this
Monostich
:
Iupiter
in
Caelis
.
Caesar
regit
omniaterris
.
Virg.
That
is
.
In
heauen
God
,
on
earth
the
King
,
Aye
rules
and
gouernes
euerie
thing
.
Thus
therfore
saith
Peter
(
which
he
taketh
from
Salomon
)
Feare
God
,
and
honour
the
King
.
Pro.
24.21
.
1.
Pet.
2.17
.
That
is
to
say
.
I
woulde
that
(
as
it
is
meete
and
right
)
yee
shoulde
first
feare
God
,
honour
God
,
worship
God
:
and
then
,
that
yee
honour
and
obey
the
King
,
the
Prince
,
the
chiefe
Magistrate
.
This
thing
the
Israelites
obserued
for
a
time
,
and
were
therein
happie
,
for
the
which
Dauid
omitted
not
to
prayse
and
glorifie
the
Lorde
,
who
had
in
such
sort
prepared
their
hearts
,
as
Chron.
29.
And
this
,
if
our
singular
conceited
heades
coulde
well
perswade
,
they
woulde
bee
the
more
willing
and
readie
,
both
to
learne
and
to
know
wherein
this
Honour
of
the
Prince
consisteth
,
that
so
they
might
the
better
yeelde
the
same
where
it
is
due
.
But
(
alas
)
there
bee
of
this
kinde
that
disdaine
to
heare
and
learne
,
for
why
,
they
know
inough
alreadie
:
well
,
let
their
owne
conceites
satisfie
them
then
,
and
let
them
sounde
the
depth
of
their
owne
errours
to
theyr
owne
woe
.
Howbeeit
,
for
the
sakes
of
them
that
will
either
gladly
heare
againe
,
that
which
they
learned
and
knew
before
,
for
their
better
confirmation
and
comfort
:
or
that
being
ignorant
therof
,
and
would
willingly
learne
,
I
haue
thought
good
to
comprise
the
same
in
those
foure
poynts
,
vz.
-
Wherein
consisteth
the
honour
.
of
a
Prince
.
1
In
reuerence
,
to
the
Prince
.
-
2
In
loue
,
to
the
Prince
.
-
3
In
obedience
,
to
the
Prince
.
-
4
In
prayer
vnto
God
for
the
Prince
.
1
Reuerence
.
First
it
is
meete
,
that
wee
affoord
the
Prince
a
iust
estimation
of
our
minds
,
with
a
worthie
declaration
of
his
or
her
honour
.
And
to
this
wee
bee
perswaded
(
among
others
)
by
these
foure
arguments
:
namely
,
Causes
that
moue
men
to
honour
Princes
.
first
for
that
the
King
or
Prince
is
the
ordinaunce
and
power
of
God
,
who
testifieth
saying
:
Through
me
do
Kings
raigne
,
and
Princes
make
iust
lawes
.
2.
For
that
the
Lord
God
himselfe
through
the
graces
and
power
of
his
spirit
,
is
present
with
those
Kinges
and
Princes
,
in
their
Parliaments
,
in
their
Councels
,
in
their
Congregations
,
in
their
great
assemblies
,
in
their
places
of
iudgement
:
and
hee
is
the
principall
power
and
iudge
in
the
middest
of
them
all
,
as
sayeth
the
Psalmest
,
whose
wordes
are
these
:
Elohim
nitzab
bayadath
oel
,
bekereb
Elohim
iischpot
,
That
is
:
God
standeth
in
the
Congregation
of
God
:
in
the
middest
of
the
Gods
,
Psal.
82.1
.
(
or
Princes
)
he
is
the
Iudge
.
And
this
teacheth
,
that
as
the
authoritie
of
the
King
,
or
Prince
(
which
the
Lorde
hath
ordained
,
and
beautified
with
that
diuine
title
Goddes
,
is
(
indeed
)
a
diuine
authoritie
:
so
the
power
of
the
Prince
is
Gods
power
,
the
councell
is
Gods
councell
,
the
Senate
is
Gods
Senate
,
the
Congregation
,
and
the
great
assembly
is
the
Lords
:
his
seat
is
Gods
seat
,
and
his
throne
is
Gods
throne
:
God
is
there
present
,
God
sitteth
,
God
maketh
lawes
,
God
ruleth
,
God
iudgeth
,
God
ordreth
all
things
after
his
will
and
wisedome
,
howsoeuer
the
Princes
abuse
their
places
,
and
the
people
conceit
of
their
actions
:
therfore
,
he
that
doth
rauerence
to
the
Prince
as
to
him
whom
the
Lord
hath
ordained
,
placed
and
beautified
,
he
honoureth
God
;
hee
that
contemneth
this
ordinance
contemneth
God
,
to
his
owne
destruction
.
The
Prince
careth
for
the
common
good
.
3.
Thirdly
the
Prince
is
to
be
reuerenced
of
the
people
,
because
that
hee
watcheth
,
he
warreth
,
he
deuiseth
,
he
counselleth
,
he
prayeth
,
he
careth
,
he
endeuoureth
euerie
way
to
helpe
,
to
benefite
,
to
defende
,
to
rule
,
and
to
make
happie
his
people
,
euen
then
,
when
they
doo
sleepe
and
take
their
quiet
rest
,
and
are
negligent
and
carelesse
,
both
of
the
common
good
,
and
of
their
owne
safetie
:
verefying
that
rule
of
Homer
,
touching
the
dutie
of
a
Prince
.
Homer
.
O'uchrē
pannuchion
eudein
boulephoron
Andra
:
That
is
,
The
noble
Prince
it
ill
beseemes
all
night
to
sleepe
.
This
princely
vertue
hath
beene
worthily
noted
in
the
famous
Iulius
Caesar
,
who
therein
immetated
the
noble
Troian
Aeneas
,
Virg.
Aene.
li.
1.
&
li.
10.
of
whose
praise
Virgil
hath
written
at
large
:
or
rather
that
most
victorious
King
Alexander
,
whom
they
of
the
olde
time
gratefully
remembring
,
woulde
say
in
their
common
talke
of
him
,
and
his
conquests
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Claud.
Mino
.
in
Alciat
Embl.
3.
Psal.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
King
Alexander
became
famous
,
not
by
idlenesse
and
rest
:
but
by
his
bolde
aduentures
,
hard
labours
,
and
actions
.
But
beyond
all
these
,
the
Kinglie
Prophet
draweth
a
most
woorthie
example
of
this
vertue
,
from
the
King
of
all
Kings
,
whom
in
that
respect
he
calleth
,
The
keeper
of
Israel
,
who
(
as
hee
sayeth
)
dooth
neither
slumber
nor
sleepe
:
to
note
his
continuall
care
of
his
Church
:
in
regard
whereof
,
he
deserueth
to
be
reuerenced
of
his
Saints
.
4
The
Prince
is
as
a
father
to
his
people
.
4
Fourthly
,
the
King
is
to
be
reuerenced
,
for
that
he
is
created
a
Father
vnto
his
people
,
and
to
whom
they
bee
as
children
:
therefore
they
of
yore
called
their
Princes
,
Patres
patriae
,
The
fathers
of
their
country
.
Now
then
,
if
it
be
iust
and
godly
,
that
children
do
reuerence
their
parents
:
then
is
it
a
thing
iust
and
godly
,
that
the
people
do
yeeld
reuerence
to
theyr
princes
:
but
that
it
is
both
iust
and
godly
for
children
so
to
do
,
not
onely
nature
and
reason
,
but
the
law
of
God
also
,
Exod.
20.
teacheth
and
requireth
.
Therfore
in
right
and
all
godlinesse
ought
the
Princes
to
bee
reuerenced
of
their
people
.
Howbeit
,
Ceremonies
in
reuerence
of
Princes
.
we
must
be
verie
heedfull
,
that
our
Ceremonies
in
this
reuerence
,
be
neither
too
many
,
nor
too
few
,
nor
be
superstitious
:
for
if
they
be
too
many
,
they
argue
a
seruilitie
of
the
subiects
,
and
a
crueltie
of
the
Prince
.
If
they
bee
too
few
,
they
declare
the
smal
regard
and
dissolutenesse
of
the
subiects
towards
their
Prince
:
if
they
be
superstitious
,
they
shew
forth
more
barbarity
then
true
Christianitie
.
Therfore
in
this
thing
the
iust
meane
is
to
be
obserued
in
all
godlinesse
,
Plato
.
to
declare
a
moderate
gouernment
,
&
a
moderate
subiection
.
This
is
that
first
point
,
wherein
(
as
I
sayd
)
that
honour
of
the
King
,
or
Prince
consisteth
.
6
The
next
point
is
Loue
.
And
it
is
meete
that
we
affect
this
diuine
Ordinance
next
vnto
God
,
Loue
the
Prince
.
with
that
sweet
delectation
of
the
heart
,
which
taketh
pleasure
in
desiring
,
and
ioy
in
well
vsing
the
thing
desired
:
which
runneth
by
a
desire
,
and
resteth
by
a
ioy
:
running
to
that
,
and
resting
in
this
.
It
is
not
enough
for
a
man
to
say
I
loue
,
&
I
affect
this
or
that
●hing
,
except
that
he
endeuor
to
expresse
this
loue
,
this
affection
,
by
some
external
argument
.
The
poet
speaking
of
the
nature
or
vehement
affection
of
loue
,
writeth
thus
:
—
For
who
can
fire
hide
:
—
Quis
enim
celauerit
ignem
?
Ouid.
Which
with
the
light
bewrayes
it selfe
,
and
is
discride
?
prouided
by
his
maiestie
for
the
glorie
of
God
,
and
benefit
of
the
Common-wealth
.
It
is
not
inough
that
the
Prince
by
his
power
,
doo
defende
and
maintaine
those
good
Lawes
,
which
hee
together
with
his
most
prudent
Counsellers
hath
inuented
and
prouided
,
and
the
which
hee
woulde
that
his
learned
and
wise
Iudges
should
discerne
and
execute
in
Iustice
,
or
moderate
in
equitie
(
as
the
thinges
shall
require
)
but
that
also
his
Subiects
doo
yeelde
dutifull
obedience
,
in
the
right
obseruation
of
all
those
good
Lawes
accordingly
.
Whereby
obedience
is
discerned
.
And
this
vertue
is
to
bee
expressed
by
this
,
that
men
doo
neyther
grudge
nor
repyne
against
those
lawes
:
nor
refuse
to
yeelde
and
pay
foorth
all
those
Tributes
,
Tenthes
,
Taxes
,
Subsedies
,
customes
,
and
such
other
duties
,
which
are
by
those
Lawes
exacted
,
and
in
good
reason
required
of
them
:
but
that
they
doo
with
all
willingnesse
and
gladnesse
yeelde
out
the
same
accordingly
.
For
as
the
Labourer
is
woorthie
of
his
wages
,
so
this
cheefe
Magistrate
should
not
bee
defrauded
nor
denyed
his
right
:
who
laboureth
night
and
day
by
all
wayes
and
meanes
possible
,
for
the
preseruation
,
defence
,
and
safetie
of
the
people
vnder
him
:
to
whome
therefore
we
should
bee
no
lesse
willing
,
then
the
people
were
in
the
time
of
Dauid
,
to
contribute
to
him
of
theyr
wealth
and
treasures
,
towards
the
building
of
the
Lords
house
.
1.
Chro.
29.
and
so
readie
,
as
wee
bee
willing
to
haue
our selues
,
our
Wiues
,
our
Children
,
and
our
goods
preserued
and
defended
from
our
mortall
and
deadly
energies
.
For
,
indeede
,
by
these
duties
shall
the
State
and
realme
be
the
better
desended
,
the
godly
on
all
sides
the
better
maintained
in
peace
and
tranquilitie
,
the
noble
Princes
right
worthily
adorned
,
and
the
enemie
both
ciuill
and
forraigne
the
sooner
suppressed
.
And
this
shall
wee
yeelde
vnto
in
all
dutie
,
the
rather
if
wee
wisely
consider
,
that
whatsouer
wee
shall
yeelde
vnto
our
Prince
in
this
case
,
We
owe
to
the
prince
that
which
is
required
of
vs
.
Mat.
22.20
.
is
rather
a
due
debt
then
a
gift
.
Therefore
the
Lorde
saith
,
Yeelde
to
Caesar
,
those
things
that
are
Caesars
:
Let
the
King
haue
his
owne
,
Pay
to
the
Prince
,
the
Princes
dutie
.
But
thou
beginnest
to
examine
the
lawes
which
the
prince
hath
prouided
,
ob
.
Res
.
whether
they
be
good
or
euill
,
and
so
doubtest
whether
they
should
bee
obeyed
or
not
obeyed
.
Indeed
the
lawes
that
be
prouided
are
either
good
,
or
else
they
are
euill
:
if
they
be
good
,
then
are
they
such
lawes
as
are
either
godly
or
profitable
,
either
for
thy selfe
,
Good
lawes
.
or
for
the
common-wealth
,
or
for
the
whole
Church
,
and
to
the
glorie
of
God
:
and
of
these
there
is
no
question
,
but
that
they
ought
to
bee
obserued
in
all
holy
and
godly
obedience
.
And
it
is
no
small
happinesse
vnto
the
people
,
to
haue
a
Prince
that
prouideth
those
Lawes
:
and
no
lesse
felicitie
for
a
Cittie
(
as
Xenophon
once
sayde
)
to
haue
within
it
Cittizens
,
that
are
obedient
to
such
Lawes
.
And
to
such
a
Prince
,
and
of
such
a
people
may
it
bee
sayde
by
them
that
wisely
considered
thereof
,
with
the
Queene
of
Saba
:
Happie
are
thy
men
:
happie
are
these
thy
seruants
which
stande
euer
before
thee
,
1.
King
.
10.8
.
and
heare
thy
wisedome
.
And
blessed
be
the
Lorde
thy
God
which
loued
thee
,
&c.
and
made
thee
King
to
do
equitie
and
righteousnesse
.
Euill
lawes
.
On
the
other
side
,
if
the
lawes
be
euill
,
then
are
they
greeuous
and
burthensome
either
to
thy
body
and
wealth
,
or
to
thy
minde
and
conscience
,
being
against
the
righteousnesse
of
God
and
his
glory
.
If
those
lawes
concerne
onely
thy
body
,
thy
goods
,
and
outward
man
,
they
are
to
bee
yeelded
vnto
for
conscience
sake
:
for
all
these
things
,
thou
maist
not
thinke
,
but
that
the
Prince
hath
power
to
command
and
take
from
thee
,
as
his
owne
,
neither
are
those
afflictions
which
come
vnto
thee
in
these
things
,
greater
and
more
greeuous
,
then
that
hard
affliction
which
the
children
of
Israel
felt
in
Egypt
vnder
Pharao
:
and
more
heauie
,
then
that
which
Naboth
sustained
in
Israel
vnder
Achab
and
Iezabel
:
and
more
irksome
then
that
which
Mephiboseth
suffered
at
the
promotion
of
Ziba
,
vnder
Dauid
.
And
what
did
they
?
surely
we
finde
it
not
recorded
in
the
seueral
histories
of
these
three
seuerall
persons
,
that
either
the
children
of
Israel
rebelled
or
murmured
against
Pharao
theyr
king
,
Exo
2.23
24.
in
the
dislike
of
his
Lawes
(
albeit
they
speake
angrily
to
Moses
in
the
heauy
burthen
of
their
double
taskes
,
when
they
thought
that
the
rather
by
his
meanes
the
king
was
exasperated
against
them
)
but
they
daily
obserued
his
word
in
the
accomplishment
of
their
tasked
workes
:
or
that
poore
Naboth
resisted
the
word
and
law
of
King
Achab
though
he
granted
not
to
sell
away
that
part
of
his
inheritance
,
1
King
.
21.3
.
which
by
Gods
law
he
was
forbidden
to
sell
away
.
Or
that
Mephiboseth
denied
the
worde
of
King
Dauid
,
touching
the
diuision
of
his
lande
betweene
himselfe
and
Ziba
:
but
hee
said
vnto
the
King
:
2
Sam.
19.10
.
Yea
,
let
him
take
all
,
if
the
Kings
pleasure
be
so
.
8
But
yet
,
if
the
princes
being
wicked
Idolatours
,
do
make
and
prouide
such
diuellish
,
vngodly
,
and
superstitious
lawes
and
decrees
,
Lawes
against
the
glorie
of
God
,
&c.
as
tend
to
the
dishonour
of
almightie
God
,
and
the
perdition
of
the
innocent
people
of
God
,
an
horror
to
the
conscience
,
and
a
greefe
to
the
mind
of
al
good
men
:
then
is
the
case
altred
,
for
now
not
onely
nature
,
reason
,
and
autenticall
examples
,
but
the
word
and
warrant
of
God
,
teach
men
to
beware
that
they
obserue
not
such
lawes
.
As
the
earth
is
set
vnder
the
heauens
,
and
man
vnder
God
,
so
is
euery
earthly
kingdome
set
vnder
an
higher
kingdome
,
Omne
sub
regno
grauis
ore
regnum
est
.
Sene.
in
Thyest
.
tragaed
.
Act.
3.
and
all
the
Kings
,
Princes
,
and
Potentates
in
the
world
,
are
subdued
to
the
King
of
heauen
,
and
he
ruleth
ouer
all
,
in
respect
of
the
which
,
all
others
are
to
be
set
apart
,
as
we
see
how
in
the
presence
of
the
greater
,
the
power
of
the
lesse
appeareth
not
,
as
then
,
when
the
Sunne
shineth
bright
,
the
light
of
the
Moone
is
obscured
.
Again
,
Eccles.
1.
as
al
the
Riuers
yeeld
themselues
and
runne
into
the
sea
,
from
whence
they
take
their
originall
,
and
come
by
a
naturall
course
,
so
it
is
,
that
all
dutie
should
be
yeelded
vnto
him
from
whom
all
dutie
discendeth
:
that
is
to
the
Lord
of
heauen
,
the
which
Dauid
gratefully
remembred
in
his
prayer
to
the
Lorde
,
saying
:
1.
Chro.
29
,
11.
Thine
O
Lord
is
greatnesse
,
and
power
,
and
glorie
,
and
victorie
,
and
prayse
:
for
all
that
is
in
heauen
and
earth
is
thine
:
thine
is
the
kingdome
O
Lord
,
and
thou
excellest
,
as
head
ouer
all
:
beholde
,
riches
and
honour
come
of
thee
,
and
thou
raignest
ouer
all
.
Againe
,
All
things
come
of
thee
:
1.
Chron.
19.14
.
and
that
which
came
to
vs
of
thine
owne
hande
,
haue
we
giuen
thee
.
And
reason
teacheth
vs
,
that
it
is
much
better
for
vs
to
obey
him
and
his
commandements
,
with
whome
we
shal
dwell
&
liue
for
euer
,
then
to
rebell
against
him
,
&
to
keep
his
lawes
with
whom
we
can
dwell
and
liue
but
a
verie
little
whiles
.
In
the
due
consideration
wherof
,
that
wise
and
learned
Philosopher
Socrates
(
though
an
Heathen
man
)
being
requested
by
his
friendes
to
yeeld
vnto
the
Senate
of
the
Athenians
in
matters
of
Religion
,
wherein
he
saw
how
far
they
erred
from
the
holy
worship
of
God
:
that
by
his
obedience
,
that
way
he
might
escape
the
sentence
of
death
,
Socrat.
apud
Plutar.
answered
them
in
these
words
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
:
O
ye
men
of
Athens
,
I
do
both
reuerence
and
loue
you
:
howbeit
,
I
will
yet
rather
obey
God
,
then
obey
you
.
A
notable
saying
of
an
Heathen
,
well
woorthie
to
be
embraced
and
obserued
of
all
Christians
.
Eleazar
.
2.
Mac.
6.19
.
The
like
in
effect
wee
finde
of
that
holy
Eleazar
in
the
booke
of
the
Machabees
,
who
also
chose
rather
to
die
,
then
to
transgresse
the
law
of
the
God
of
Israel
,
at
the
commaundement
of
the
vngodly
tyrant
.
9.
But
in
the
Canonical
Scriptures
we
haue
many
worthie
examples
,
among
the
which
we
presently
call
to
mind
the
Hebrew
Mid-wiues
in
Egypt
,
The
Hebrew
Midwiues
.
who
nothwitstanding
they
did
with
their
brethren
,
beare
the
heauie
burthens
of
their
daily
tasks
without
denial
,
would
not
in
this
yeeld
to
shed
innocent
bloud
,
against
the
law
of
God
:
&
to
shew
that
in
this
they
pleased
God
,
Exo.
1.20
.
Moses
sayth
:
That
the
Lord
builded
them
houses
,
Daniel
.
&
prospered
them
.
Also
we
reade
of
Daniel
,
who
notwithstanding
he
was
a
true
subiect
to
the
King
of
Babilon
in
his
Captiuitie
,
Dan.
6.22
.
as
the
Prophet
Ieremie
had
before
exhorted
the
Iews
to
be
,
and
praied
for
his
peace
:
yet
did
he
worship
the
Lord
God
contrary
to
the
rash
&
vngodly
decree
of
the
king
:
&
to
shew
how
wel
he
pleased
the
lord
therin
,
he
preserued
him
from
the
power
of
the
lions
.
Also
Sydrach
,
Misach
,
Sydrach
.
and
Abednego
refused
to
worship
the
Idol
which
the
king
had
set
vp
in
Babilon
:
&
to
witnesse
the
Lords
pleasure
therin
,
He
sent
his
Angel
and
defended
them
from
the
feruencie
of
the
fiery
ouen
.
For
albeit
,
Ier.
27.8.9
.
that
Ieremie
had
before
exhorted
them
to
serue
the
king
of
Babilon
,
into
whose
hand
the
Lord
had
deliuered
them
in
his
displeasure
,
&
Ezechiel
had
according
to
the
same
,
Ezec.
17.13
.
perswaded
them
to
keepe
their
oath
&
promise
of
obedience
to
him
:
yet
did
neither
the
one
nor
the
other
of
them
giue
them
any
aime
to
commit
idolatrie
,
to
prophane
the
glory
of
god
,
&
to
do
things
abhomiminable
in
that
seruice
.
But
rather
,
according
to
the
contents
of
that
epistle
of
Ieremy
which
Baruch
copied
our
for
the
children
of
Israel
which
were
in
Babilon
,
Darach
.
6.4.5
.
this
was
their
charge
:
Beware
therfore
,
that
ye
in
no
wise
be
like
the
strangers
,
neither
be
ye
afraide
of
them
(
that
is
,
of
their
gods
)
when
ye
see
the
multitude
before
them
and
behind
them
worship
them
:
But
say
ye
in
your
harts
,
O
Lord
we
must
worship
thee
.
Therefore
when
Christ
had
saide
,
Mat.
22.21
.
Apodote
.
Yeeld
ye
to
Caesar
that
which
is
his
:
he
addeth
by
and
by
,
And
yeeld
ye
that
to
God
which
to
God
belongeth
.
His
meaning
is
that
we
yeeld
to
Caesar
only
that
wherof
Caesar
hath
right
and
power
:
as
wealth
,
lands
,
bodies
,
Where
of
the
King
hath
right
.
children
,
seruants
,
cattell
,
yea
,
&
our
mortall
liues
to
do
him
seruice
,
without
denial
or
grudge
,
1.
Sam.
8.11
.
Neh.
9.37
.
if
it
be
by
Caesar
required
:
but
yet
so
,
as
wee
omit
not
to
serue
God
:
neither
in
this
,
may
we
cheefely
honor
and
obey
the
earthly
king
,
&
then
after
that
honor
and
obey
god
,
he
meaneth
not
so
,
for
he
teacheth
not
any
such
thing
:
Mat.
6.
Eccles.
8.2
.
1.
Pet.
1.13
.
but
he
teacheth
that
we
first
seeke
the
kingdom
of
god
&
the
righteousnes
therof
:
before
al
other
things
:
&
that
in
the
obedience
of
our
princes
we
shuld
order
our selues
so
,
as
therin
we
might
also
obey
God
.
And
truely
,
when
wee
shall
in
these
two
poynts
so
wisely
concord
,
we
shal
soone
perceiue
how
handsomely
and
worthily
one
grace
will
support
another
,
Sophocles
.
one
vertue
will
defend
another
,
in
a
most
sweete
harmony
and
consent
.
Men
ought
not
to
rebell
or
resist
the
princes
power
But
yet
,
this
is
to
be
noted
,
that
as
it
is
a
thing
repugnant
to
nature
,
that
the
members
of
the
body
should
rise
vp
and
annoy
the
head
,
wherein
they
perceiue
greefe
and
imperfections
:
so
vnnaturall
is
it
,
yea
,
and
against
all
law
and
reason
,
that
the
subiects
should
be
in
armes
against
their
lawfull
Prince
,
or
rebell
,
or
resist
his
power
,
notwithstanding
that
he
be
an
euill
Prince
,
and
his
lawes
are
euill
also
.
This
intendeth
the
Apostle
when
he
sayde
:
He
that
resisteth
the
power
,
receiueth
to
himselfe
damnation
:
and
that
iustly
,
because
he
resisteth
the
Ordinance
of
God
.
For
though
the
Lord
in
his
anger
giueth
such
kings
ouer
the
people
,
as
being
wicked
,
may
be
scourges
vnto
them
for
their
sins
,
(
as
Elihu
said
to
Iob
:
Iob.
34.30
.
2.
Sam.
8.
The
Hypocrite
raigneth
,
and
the
people
are
snared
)
yet
must
they
esteeme
him
the
Lords
seruant
in
this
place
,
and
yeelde
to
him
that
which
to
a
prince
appertaineth
.
We
haue
of
this
a
notable
example
in
Dauid
,
Dauid
obeyed
Saule
.
1
Sam.
24.6
.
&
ca.
26
1●
.
2.
Sam.
1.14
.
who
notwithstanding
he
was
hardly
handled
of
Saul
that
vngodly
king
,
whom
hee
knew
that
himselfe
was
to
succeede
in
the
kingdome
:
would
not
(
for
all
that
)
strike
him
,
nor
oppresse
him
,
albeit
he
had
diuers
opportunities
offered
him
.
And
his
reason
was
,
for
that
Saul
was
the
Lords
annointed
,
his
power
was
of
God
,
and
Dauid
(
as
yet
)
was
not
a
King
,
The
Israelites
ver●
commanded
to
serue
the
king
of
Babilon
.
but
a
Subiect
,
owing
dutifull
obedience
to
Saul
whom
he
acknowledged
for
his
Lord
and
King
:
and
in
consideration
thereof
,
when
Ezechiel
saw
how
little
the
Israelites
regarded
this
,
after
the
king
of
Israel
had
giuen
his
oath
to
the
King
of
Babylon
,
Iere.
27.8
.
and
29
,
7.
Bar.
1.11.12
.
Eze.
17.13
whom
he
was
thenceforth
to
serue
as
a
subiect
,
according
to
the
words
of
Ieremie
:
hee
verie
sharpely
rebuked
him
and
them
,
saying
:
Shall
he
prosper
?
shall
he
escape
that
doth
these
things
?
or
shall
he
breake
the
couenant
and
be
deliuered
?
As
if
he
should
aunswere
himselfe
,
no
,
no
:
hee
shall
neither
prosper
,
nor
escape
an
heauie
iudgement
,
that
breaketh
his
alleageance
,
and
rebelleth
against
his
lawfull
Prince
.
10
But
I
heare
some
say
,
what
is
this
?
What
,
may
wee
not
obserue
an
vngodlie
decree
?
nor
yet
resist
such
lawes
?
nor
withstande
the
power
of
them
that
prouide
them
?
What
then
?
May
wee
neither
speake
nor
write
agaynst
such
lawes
in
the
high
dislike
of
them
?
No
doubt
,
although
wee
neither
obserue
them
,
nor
resist
the
power
of
those
that
prouide
them
,
yet
may
we
lawfully
speake
or
write
against
vngodlie
lawes
:
howbeit
,
How
men
may
speake
against
vngodly
lawes
.
with
such
reuerence
and
modestie
before
such
persons
,
in
such
times
,
in
such
places
,
and
with
such
wisdom
,
as
that
thereby
the
people
bee
not
incenced
nor
moued
against
the
Prince
,
the
Magistrates
,
and
them
that
be
placed
in
authoritie
:
yea
,
and
so
,
that
not
so
much
as
anie
little
occasion
be
therby
ministred
to
schisme
in
the
Church
,
or
Sedition
among
the
people
.
But
yet
the
redresse
and
reformation
of
those
thinges
muste
wee
commit
vnto
the
King
of
all
Kings
,
who
vpon
the
heartie
prayers
of
the
people
,
Men
ought
to
pray
to
God
for
redresse
,
and
not
to
rebell
.
will
take
the
matter
into
his
owne
hande
:
wee
ought
to
desire
his
diuine
Maiestie
to
respect
the
miserie
of
his
people
,
to
maintaine
his
owne
glorie
,
to
turne
the
hearts
of
Princes
,
that
they
bee
moued
(
with
Ahasuerosh
)
to
reuoke
all
vngodlie
lawes
and
decrees
,
and
with
that
noble
Cyrus
)
to
encline
the
heart
of
Zorobubel
,
and
the
people
of
God
,
to
further
the
building
of
the
Citie
and
house
of
God
.
And
if
this
preuaile
not
,
let
vs
then
arme
our selues
with
patience
,
Christian
patience
.
that
spirituall
and
diuine
vertue
,
which
the
Lord
so
much
commended
and
enioyned
to
his
Apostles
and
Disciples
,
by
the
which
the
godlie
do
beare
with
quiet
minds
,
&
those
crosses
and
afflictions
which
the
Lorde
shall
lay
on
their
shoulders
,
knowing
well
,
that
God
is
faithfull
,
and
will
not
suffer
them
to
bee
tempted
aboue
that
they
be
able
,
1
Cor.
10.13
.
but
will
giue
them
the
issue
with
the
temptation
,
that
they
may
be
able
to
beare
it
.
In
this
ought
we
to
possesse
our selues
,
howsoeuer
we
be
dealt
with
for
the
Lords
cause
,
especially
by
them
that
bee
placed
in
authoritie
,
Exod.
22.
and
Not
in
anie
wise
to
raile
vpon
the
gods
:
That
is
,
the
Princes
and
Magistrates
,
Eccles.
10.10
.
2
Chro.
24.22
.
Ierem.
nor
to
wish
the
King
euill
in
our
hearts
.
In
this
sort
did
Zacharias
,
and
Ieremie
behaue
themselues
.
Thus
Christ
Iesus
,
when
his
time
was
come
,
yeelded
himselfe
to
the
Emperors
power
,
as
he
was
a
man
,
&
sharplie
reproued
his
seruant
Peter
,
for
that
he
drew
his
sword
,
with
a
purpose
to
resist
:
adding
to
the
same
,
The
iudgement
of
such
as
resist
their
Princes
.
He
that
striketh
with
the
sword
,
especially
in
such
a
case
,
to
rebel
,
or
resist
,
or
oppresse
the
Princes
power
,
Shall
perish
with
the
sworde
.
That
is
,
He
shall
not
escape
his
deserued
iudgement
in
his
due
time
,
as
a
person
both
hatefull
to
God
,
&
vnworthie
to
liue
among
men
.
And
thus
also
that
constant
Protomartyr
Stephen
,
patiently
endured
the
rage
of
his
persecutors
,
Act.
7.60
.
and
omited
not
to
pray
for
them
,
after
the
example
of
his
Lord
and
maister
Christ
.
These
be
patterns
for
vs
to
folow
in
all
godlinesse
,
chieflie
in
this
point
of
obedience
to
Princes
and
lawes
.
12
Finally
,
it
becommeth
vs
Christians
to
declare
the
high
honor
of
our
Princes
,
Pray
for
the
Prince
.
in
wishing
wel
vnto
them
,
and
in
hearty
&
godly
praiers
to
the
lord
God
for
them
,
without
wrath
or
reasoning
.
If
we
know
the
Prince
to
be
euil
and
wicked
,
we
must
desire
the
Lord
to
conuert
his
heart
,
and
to
conforme
him
to
the
rule
of
his
holy
law
in
all
things
,
as
it
is
before
said
:
&
in
this
law
to
grant
him
peace
and
prosperitie
,
to
his
glory
,
and
the
ioy
of
the
Church
.
If
the
Prince
be
good
and
godly
,
adorned
with
the
right
princely
graces
and
vertues
,
as
whom
we
may
perswade
that
the
Lord
God
in
mercy
hath
annointed
and
exalted
for
the
good
of
his
people
,
and
defence
of
his
cause
:
let
vs
vs
not
forget
nor
omit
to
blesse
&
praise
the
Lord
for
this
chiefe
benefite
,
as
the
people
did
in
the
raigne
of
Dauid
,
1.
Chro.
29.
&
let
vs
beseech
his
most
high
maiestie
,
to
encrease
yet
more
and
more
,
and
to
continue
those
his
diuine
graces
and
blessings
in
this
princely
person
,
with
the
greatest
prosperity
&
happinesse
.
1.
Tim.
2.1
,
2
,
3.
To
this
dutie
S.
Paul
was
most
careful
to
exhort
,
&
would
that
Timothie
should
be
no
lesse
carefull
to
moue
and
perswade
the
people
to
the
same
.
And
this
is
indeed
a
generall
doctrine
,
that
men
ought
to
pray
for
,
and
wish
well
vnto
those
powers
which
the
lord
hath
ordained
&
placed
ouer
them
.
Ier.
29.7
.
This
was
Ieremy
his
counsel
to
the
Israelites
now
going
into
Babylon
,
Ye
shall
pray
for
the
peace
of
Babylon
.
And
he
addeth
a
reason
.
For
in
the
peace
thereof
your
peace
consisteth
.
Ier.
20.7
.
And
so
wrote
Baruch
in
a
booke
to
the
Iewes
:
Pray
for
the
prosperitie
of
Nabuchadonozor
King
of
Babylon
,
and
for
the
welfare
of
Balthasar
his
sonne
:
Bar.
1.11
.
And
hee
addeth
the
reasons
therof
,
as
Vers.
12.
And
to
perswade
the
sooner
to
this
dutie
,
Paule
also
addeth
to
his
exhortation
two
mightie
Arguments
,
the
one
he
taketh
from
the
end
of
this
ordinaunce
,
saying
:
That
wee
may
lead
a
quiet
and
a
peaceable
life
,
in
all
godlinesse
and
honestie
.
The
other
,
hee
taketh
from
the
equitie
and
goodnesse
thereof
,
saying
:
For
this
is
good
and
acceptable
in
the
sight
of
God
our
Sauiour
.
The
former
Argument
containeth
three
necessarie
fruites
of
a
good
gouernment
:
namelie
,
Argument
.
1
First
,
a
peaceable
life
:
for
the
sworde
is
committed
to
the
Prince
to
conserue
the
common
peace
and
Argument
.
2
tranquilitie
in
the
vse
of
iustice
.
Secondlie
,
the
conseruation
of
pietie
:
for
the
Prince
defendeth
and
maintaineth
the
right
Religion
,
and
feare
of
God
Argument
.
3
in
the
Common-wealth
.
Thirdly
,
the
regarde
of
publike
honestie
among
the
people
:
for
hee
prohibiteth
them
from
running
into
those
barbarous
and
beastly
demeanours
which
defile
men
,
and
deface
the
beautie
of
good
order
;
and
he
draweth
them
to
that
modestie
and
moderate
behauiour
,
which
best
Argument
.
2
beseemeth
men
.
The
second
argument
hath
also
two
branches
.
First
,
It
is
good
:
that
is
,
right
and
lawfull
.
Argument
.
1
Next
,
It
is
Acceptable
and
pleasant
vnto
God
.
And
Argument
.
2
this
confirmeth
the
former
argument
in
this
sort
:
It
is
good
and
acceptable
to
God
,
not
onely
that
men
lead
a
quiet
life
in
all
godlines
and
honestie
,
but
also
that
they
pray
vnto
him
for
Kings
,
and
for
all
them
that
be
placed
in
authoritie
,
that
by
their
ministerie
,
this
peace
,
this
godlinesse
,
and
this
honestie
,
may
be
defended
and
maintained
.
And
that
sentence
folowing
may
not
amisse
be
taken
to
belong
vnto
the
premisses
:
namely
,
That
God
will
haue
all
men
to
be
saued
,
and
to
come
to
the
knowledge
of
the
truth
.
The
end
of
a
good
gouernment
.
Which
(
besides
the
large
mercie
and
good
will
of
God
to
all
nations
,
sexes
and
degrees
of
persons
therein
declared
)
teacheth
the
end
of
a
good
gouernment
:
which
is
,
to
preserue
and
saue
the
people
,
&
to
draw
them
to
the
knowledge
of
the
truth
,
by
the
conseruation
and
defence
of
the
right
faith
and
religion
.
Well
then
,
if
by
the
help
and
ministerie
of
this
ordinance
,
we
haue
the
right
peace
maintained
,
godlinesse
conserued
,
honestie
regarded
:
If
it
be
a
thing
so
good
and
acceptable
to
the
Lorde
,
and
if
it
be
the
will
of
God
by
this
meane
to
preserue
his
people
&
nurture
them
in
his
feare
and
religion
,
let
vs
acknowledge
and
remember
,
that
of
them
also
the
people
should
haue
a
cheife
care
and
regard
,
that
they
should
not
only
reuerence
them
,
loue
them
&
obey
them
,
but
also
pray
for
them
,
&
wish
them
euer
al
prosperitie
.
13
The
verie
heathen
people
thought
this
also
to
be
iust
,
godly
,
and
conuenient
,
that
the
people
did
yeeld
this
poynt
of
honor
and
gratitude
vnto
them
,
on
whose
peace
and
prosperitie
they
considered
the
peace
and
prosperitie
of
the
common-wealth
to
depend
,
perswading
that
the
King
or
prince
was
no
lesse
stay
to
the
people
,
The
Prince
is
to
the
people
,
as
the
foundation
to
an
house
.
then
the
foundation
of
an
house
to
the
same
house
,
on
whom
they
leane
and
rest
themselues
,
and
the
which
being
taken
away
from
them
,
they
soone
fall
down
and
perish
.
Basileus
.
Therfore
of
the
Greekes
,
a
King
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
a
worde
compounded
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
foundation
,
or
stay
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
people
:
as
,
The
foundation
and
stay
of
the
people
.
In
the
like
sense
,
the
Princes
were
by
them
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Pastours
or
shepheards
of
the
people
.
For
as
the
pastour
is
vnto
his
flocke
;
so
is
the
Prince
vnto
the
people
:
but
the
Pastour
feedeth
,
salueth
,
keepeth
,
defendeth
&
preserueth
his
flock
,
and
without
his
ordinarie
helpe
and
care
the
flocke
perisheth
.
And
hereof
also
,
the
Prince
was
called
sometime
a
Captaine
,
sometimes
a
Bishop
,
an
Ouerseer
,
or
Lawkeeper
.
Xenophon
.
Neither
thought
these
men
that
it
was
sufficient
for
them
,
to
haue
good
lawes
prouided
,
except
that
also
they
had
such
noble
Princes
,
as
were
both
willing
and
able
to
see
them
performed
and
kept
accordingly
.
14
Many
such
arguments
might
bee
to
this
purpose
produced
,
were
it
not
,
that
these
before
alledged
enough
,
on
the
one
side
to
disswade
men
(
if
they
may
bee
disswaded
)
from
that
vnreuerend
and
monstruous
opinion
which
some
in
there
vnquiet
spirits
haue
conceiued
of
the
Magistrates
and
lawes
;
and
on
the
other
side
,
to
perswade
them
(
if
it
may
be
)
to
honour
the
Prince
(
being
the
Lordes
holie
annoynted
,
and
chiefe
head
of
the
Church
and
Common-wealth
next
vnder
Christ
)
with
that
reuerence
,
that
loue
,
that
obedience
,
and
those
Christian
prayers
to
the
Lorde
for
the
same
,
which
are
meete
and
godlie
to
be
vsed
:
and
that
withall
,
they
woulde
esteeme
of
those
good
lawes
and
godlie
constitutions
,
which
are
made
and
prouided
for
the
aduauncement
of
the
glorie
of
God
,
and
for
the
benefite
of
his
Church
(
by
the
heauenly
wisedome
of
the
chiefe
seruants
of
his
grace
in
the
same
)
most
gladly
and
dutifully
,
without
murmur
or
vaine
disputations
.
CHAP.
XIII
.
Sedition
is
a
vile
and
noisom
thing
.
Euery
good
man
knowing
the
daunger
thereof
,
doth
wisely
flie
and
eschue
it
.
IT
is
too
true
,
and
a
thing
too
often
proued
,
and
the
griefe
of
the
tryall
likewise
felt
in
all
ages
:
that
as
ambitious
heades
haue
much
disquieted
the
peace
and
tranquilitie
of
the
Church
with
most
perillous
Schismes
:
so
cease
they
not
to
enhazarde
the
safetie
of
our
established
Common-wealth
with
manie
high
contentions
,
discordes
,
and
noysome
Seditions
.
And
I
feare
much
(
indeede
)
that
they
haue
alreadie
pearced
such
deepe
wounds
,
as
they
shall
bee
neuer
able
to
bind
vp
and
recure
:
neither
can
their
owne
wisedome
,
or
anie
their
best
deuises
finde
out
howe
to
stoppe
or
preuent
the
manifold
inconueniences
ensuing
the
same
.
For
,
the
beginning
of
strife
(
as
Salomon
thereof
sayde
)
is
as
one
that
openeth
the
waters
.
Prou.
17.14
:
That
is
to
say
:
A
fit
comparison
.
Euen
as
the
waters
(
which
were
sometimes
bound
and
enclosed
in
some
vessels
,
or
within
some
bankes
)
are
now
let
to
runne
out
,
and
cannot
be
restrained
from
fleeting
abroade
,
nor
gathered
togither
againe
by
him
or
them
that
so
let
them
to
runne
foorth
:
so
neither
can
those
strifes
and
contentions
bee
appeased
,
nor
the
inconueniences
of
the
same
stopped
,
or
remedyed
by
those
seditious
persons
who
haue
broached
the
same
.
Therefore
Salomon
counselleth
,
Before
the
contention
be
medled
withall
,
leaue
off
.
This
is
good
counsell
for
them
which
haue
not
yet
warmed
their
handes
at
those
furious
fires
,
Pro.
28.25
.
Minsinger
de
sedit
.
C.
which
proud
stomacks
enkindle
among
men
.
As
this
is
an
vniuersall
argument
,
that
Ambitious
persons
do
sow
the
seedes
of
discord
among
the
people
.
So
it
is
most
certaine
,
that
Seditious
persons
doo
seeke
onely
euill
,
Pro.
17.18
.
as
Salomon
saith
.
For
Sedition
bringeth
after
it
calamitie
(
as
Euripedes
said
)
yea
,
Sedition
bringeth
after
it
desolation
.
For
she
dissipateth
and
throweth
downe
the
strongest
Castels
,
Cities
and
kingdomes
.
And
this
was
proued
of
old
in
that
memorable
example
of
the
builders
of
the
Tower
and
Citie
of
Babel
,
Gen.
11.8.9
,
10.
who
soone
after
the
diuision
of
their
languages
,
left
off
to
built
the
Citie
,
which
thereon
fel
to
ruine
,
and
themselues
were
scattered
abroade
on
the
face
of
the
earth
,
to
bee
for
a
perpetuall
document
to
all
the
posterities
.
But
let
vs
yet
a
little
consider
the
nature
of
this
hurtful
vice
with
her
effects
and
fruits
,
and
thereby
loath
and
contemne
her
,
as
the
good
citizens
are
heedful
to
preuent
those
noysome
fires
,
The
nature
of
Sedition
.
which
rise
vp
of
little
sparkles
,
and
burne
manie
houses
,
to
the
dread
and
trouble
of
their
whole
Citie
.
Maro
depainteth
her
thus
:
Verg.
—
Ac
veluti
in
populo
cum
saepe
coorta
est
Seditio
,
&c.
2
As
,
when
in
middes
of
mightie
troupes
of
men
,
doth
oft
arise
Sedition
fell
,
the
mindes
of
all
the
vulgar
sort
are
madde
:
The
Torches
frie
,
and
stones
be
flung
,
and
furie
forceth
warre
,
&c.
And
this
Petronius
,
Arbiter
amplifieth
,
Bul.
in
Act.
19.
describing
this
noysome
Sedition
,
in
these
words
.
Intremuere
turbae
,
&c.
The
Common
people
mou'd
,
then
discord
with
rough
rented
heares
Doth
lift
aloft
her
Stygian
head
,
The
Image
of
sedition
.
and
in
her
face
appeares
The
bloud
congeal'd
,
her
staring
eyes
as
weeping
now
are
seene
:
Her
gnashing
teeth
their
cankred
filth
display
with
gaping
greene
.
Her
driueling
tongue
is
swolne
,
about
her
lippes
the
Dragons
beene
.
Yet
more
,
within
her
torne
attyre
,
her
bloudie
hand
doth
make
The
trembling
light
of
life
in
breast
,
with
mortall
dash
to
quake
.
Of
this
matter
Luke
hath
set
foorth
to
be
seene
a
memoriall
example
,
when
he
reporteth
how
those
Seditioners
in
Asia
behaued
themselues
at
the
instigation
of
Demetrius
the
siluer-smith
.
An
example
o●
sedition
.
Acts
16.28.29
.
They
were
(
saith
he
,
Full
of
wrath
,
and
the
whole
Citie
was
full
of
confusion
:
and
they
rushed
into
the
Common
place
,
some
cryed
one
thing
,
and
some
another
:
for
the
assembly
was
out
of
order
,
and
the
more
part
knew
not
wherefore
they
were
come
together
.
It
is
a
verie
dangerous
thing
to
thrust
in
such
vnnecessarie
and
troublesome
opinions
among
the
people
,
with
whome
(
all
wisedome
and
counsell
beeing
shut
out
)
theyr
praue
affections
and
furie
beare
all
the
sway
:
and
euerie
one
among
them
is
hastie
to
preferre
the
decree
of
his
own
mind
,
howsoeuer
it
be
,
and
no
maruel
,
seeing
that
like
as
in
one
water
there
appeares
diuers
faces
,
euen
so
,
diuerse
men
haue
diuerse
mindes
,
Prou.
27.19
.
as
saith
Salomon
:
of
them
therfore
the
Poet
thus
aduertiseth
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
Trust
not
the
vulgar
sort
:
for
they
be
diuersly
conceited
.
Isay
.
9.18
.
3
The
Prophet
Isayah
likeneth
Sedition
to
a
fire
among
bryers
and
thornes
:
for
euen
as
fire
first
taketh
in
drie
and
light
matter
,
and
afterward
beeing
enkindled
,
The
fruits
and
effects
of
Sedition
.
entreth
further
&
further
vntill
it
burne
and
consume
the
tallest
trees
in
the
wood
,
and
the
smoke
of
the
burning
obscureth
the
whole
countrey
.
So
,
Sedition
rising
of
light
matters
,
doth
in
the
end
consume
great
peace
,
trouble
many
men
,
and
bring
endlesse
annoyes
.
Neither
is
the
same
vnaptly
likened
vnto
that
freating
Canker
whereof
Saint
Paul
speaketh
,
Hos.
10.14
.
2.
Tim.
2.17
.
which
had
too
deepely
annoyed
Himeneus
and
Philetus
.
Moreouer
,
the
Prophet
Hoseah
sheweth
the
effects
of
this
Canker
and
consuming
fire
,
when
hee
sayth
:
There
shall
grow
a
Sedition
among
the
people
.
All
her
strong
Citties
shall
be
layde
waste
,
euen
as
Salma
destroyed
Bethardel
in
the
day
of
battayle
,
What
is
sedition
?
where
the
Mother
with
the
Children
were
dashed
in
peeces
.
Therefore
Sedition
is
defined
not
onely
a
tumult
,
a
dissention
of
Citizens
,
a
moouing
vp
of
the
people
against
the
Magistrates
of
a
desire
to
change
&
ouerthrow
the
gouernment
established
,
Schaah
.
Schaon
.
or
the
lawes
,
but
also
(
according
to
the
signification
of
the
Hebrew
word
)
A
wasting
,
a
desolation
,
a
calamitie
,
a
ruine
,
a
destruction
,
a
casting
down
headlong
of
any
thing
,
especially
of
families
,
Cities
,
states
,
and
kingdomes
:
for
as
concord
and
agreement
is
the
strength
&
maintenance
of
all
families
,
cities
,
states
and
kingdomes
,
so
doth
strife
and
sedition
,
dispatch
&
ouerthrow
the
same
.
The
Prophet
Isayah
vseth
that
word
,
where
he
saith
:
Isa.
6.11
.
Reade
also
2.
Chro.
15.5.6
Vntill
the
Cities
bee
wasted
without
an
inhabitant
,
and
the
houses
without
men
,
and
the
land
be
vtterly
desolate
:
and
the
Lord
hath
remoued
men
away
,
and
there
be
a
great
desolation
in
the
middest
of
the
land
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
this
consent
the
Greekes
,
which
call
Sedition
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
:
intestine
and
ciuill
warre
:
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
Englished
,
a
cutting
off
,
a
diuiding
in
sunder
,
a
tearing
abroad
,
a
diuorcing
,
a
changing
of
a
thing
into
that
which
degenerateth
from
kind
:
a
dissipation
,
Cicero
.
li.
1.
de
fin
.
&
3.
Tusc.
August
.
de
abus
.
saeculi
.
F.
Petra
.
de
bello
ciuili
.
Punishment
of
such
.
Com.
super
decret
:
Cardin
.
d.
45.
c.
Seditionarii
.
an
vndoing
and
dissolution
of
a
thing
.
All
which
are
indeed
the
very
fruits
and
effects
of
Sedition
,
which
therfore
is
accounted
a
most
pestilent
thing
amongst
men
,
a
contention
most
miserable
,
one
of
the
abuses
of
the
world
,
and
the
greatest
of
all
humane
euils
.
4.
In
the
due
regarde
thereof
,
those
of
pristine
time
haue
decreed
no
mean
punishments
for
Seditionaries
.
There
was
an
ancient
law
,
that
such
shuld
be
either
hanged
on
forks
or
gibbets
,
or
cast
to
wild
beasts
to
be
deuoured
,
or
banished
into
farre
countreys
.
Plutarch
.
Plutarch
telleth
of
a
kind
of
tithing
of
the
souldiers
,
in
an
hoast
which
were
seditious
,
that
was
,
Nestor
.
where
euery
tenth
man
was
taken
out
from
the
rest
and
put
to
death
.
And
that
ancient
Nestor
,
which
had
liued
a
mans
double
age
,
and
had
had
a
ripe
experience
of
these
matters
,
censured
such
a
person
in
this
sort
:
A
wretched
Exile
,
godlesse
wight
,
and
runnagate
be
he
:
Homer
.
Iliad
.
9.
That
by
sedition
,
ciuill
broyles
,
and
warres
procures
to
be
.
So
hatefull
haue
these
thriftlesse
persons
beene
after
the
iudgement
of
meere
Heathen
men
,
who
by
reason
&
common
experience
haue
noted
them
to
bee
most
vnprofitable
to
all
Common-wealths
,
and
that
their
practises
did
much
annoy
them
at
home
,
when
bloudy
warres
abroade
were
not
felt
at
al
,
nor
scarce
thought
on
.
No
lesse
execrable
haue
they
beene
esteemed
by
them
that
knewe
God
by
the
light
of
his
word
.
Prou.
6.16.19
.
Salomon
placeth
him
that
soweth
Sedition
among
brethren
or
neighbours
in
the
highest
grade
of
those
seauen
things
which
the
Lord
deadly
hateth
:
yea
,
this
is
that
(
saith
he
)
which
his
verie
soule
abhorreth
.
Neither
is
any
place
more
fit
for
him
that
soweth
sedition
betweene
brethren
or
neighbors
,
then
the
Synagogue
of
Satan
,
for
why
?
he
is
the
child
of
the
diuell
,
&
not
the
child
of
God
.
For
Christ
saith
,
that
Peacemakers
shall
be
called
the
children
of
God
:
as
they
are
indeed
,
and
not
the
breakers
and
disturbers
of
peace
.
And
if
they
be
the
children
of
God
,
then
must
he
which
seeketh
euill
bee
of
the
diuel
.
For
he
is
against
God
which
is
not
with
God
:
and
who
are
against
God
?
euen
the
diuell
and
his
children
.
But
let
vs
heare
the
censure
of
Salomon
,
touching
the
punishment
of
such
an
one
,
he
saith
:
A
cruell
messenger
shall
be
sent
against
him
.
Meaning
indeede
,
that
the
Lord
vseth
many
meanes
to
punish
such
kind
of
people
.
Prou.
24.22
.
He
saith
againe
:
The
destruction
of
them
that
be
seditious
,
shal
rise
sodainely
,
and
who
knoweth
the
ruine
of
them
both
:
that
is
,
who
can
tell
what
kind
of
destruction
shal
be
inflicted
vpon
such
persons
,
either
by
the
Lord
,
or
by
the
King
,
or
by
them
both
,
against
whom
they
haue
transgressed
by
their
wicked
practises
:
for
is
is
certaine
,
that
whosoeuer
it
be
,
they
shall
not
escape
punishment
,
and
that
no
meane
punishment
.
As
in
the
fearefull
destruction
of
Corah
,
Dathan
,
and
Abiram
,
it
is
before
declared
.
Moreouer
,
Act.
5.36
.
the
learned
Doctour
Gamaliel
)
as
we
read
in
the
Acts
of
the
Apostles
)
citeth
two
notable
examples
,
the
one
of
Theudas
,
the
other
of
Iudas
Gallilaeus
,
two
famous
Seditionaries
,
Act.
5.36
.
which
were
both
rewarded
according
to
their
deserts
,
by
the
iust
iudgement
of
God
,
Theudas
and
Iudas
.
and
the
ministerie
of
his
lawful
ordinance
.
This
Theudas
beeing
a
witch
,
promised
many
things
:
hee
gat
vnto
him
no
small
rout
of
Spendthrifts
,
banckrupts
,
murtherers
,
theeues
,
Ioseph
:
Antiqui
.
li.
20.4
.
and
vngodly
persons
,
which
opposed
themselues
against
Lawes
,
magistrates
,
and
all
good
men
.
But
this
fellow
the
Lord
discomfited
and
destroyed
by
the
hand
of
Fadus
the
gouernour
of
Iudaea
,
Idem
.
ca.
5.
Item
.
li.
18.
ca.
1.
and
they
al
which
agreed
vnto
him
were
scattered
abroade
.
That
Iudas
Galilaeus
,
(
which
was
otherwise
called
Gaulonites
)
had
taken
vnto
him
one
Saducus
a
Pharisee
,
and
raised
also
great
sedition
among
the
Iewes
:
he
denied
that
tribute
was
due
to
the
Emperour
,
which
hee
said
was
nothing
else
but
a
perpetuall
slauery
of
the
Iewes
.
For
this
cause
Cyrennius
and
Copinius
comming
from
Rome
into
Syria
,
slew
Iudas
,
punished
his
confederates
,
and
taxed
the
people
,
Luke
2.1
.
as
Saint
Luke
reporteth
it
.
5
These
bee
notable
examples
to
teach
vs
,
We
must
not
moue
seditions
vnder
colour
of
reformation
.
that
neither
vnder
the
colour
of
Religion
,
dislike
of
magistrates
,
and
lawes
,
nor
of
any
desire
of
reformation
of
things
amisse
,
wee
contriue
or
moue
vp
any
factions
,
sects
,
diuisions
,
schismes
,
seditions
,
wherby
wee
would
reuolt
from
obedience
to
that
power
which
God
hath
set
ouer
vs
,
and
vnto
the
which
he
would
that
wee
should
be
subiect
in
feare
.
For
God
himselfe
is
the
reuenger
of
such
practises
,
and
heapeth
on
such
persons
woorthie
destruction
,
as
vppon
them
that
endeuour
to
ouerthow
all
good
order
,
and
destroy
Citties
,
Kingdomes
,
people
,
and
places
,
which
without
vnitie
and
concord
cannot
stand
nor
continue
,
as
Christ
himselfe
witnesseth
.
Causes
to
feare
inuasions
.
There
is
nothing
(
next
to
the
displeasure
of
God
conceiued
for
sinnes
)
causeth
me
to
feare
so
much
the
inuasion
of
the
forraigne
enemie
vpon
our
land
,
then
this
diuersitie
of
mindes
and
mutuall
dissention
.
Neither
is
any
thing
more
to
be
dreaded
.
Such
an
occasion
had
the
Infidelles
gotten
against
the
Romaine
Empire
,
when
the
Arrians
so
troubled
the
Church
with
sects
&
schismes
in
the
time
of
the
Emperours
Constans
and
Constantius
,
to
the
greefe
of
that
good
father
Athanasius
.
The
like
opportunitie
had
Iulius
Caesar
to
inuade
this
realme
,
when
the
Troynouants
enuying
the
state
of
Cassibelan
the
king
of
London
,
as
domesticall
traytors
,
opened
a
gap
to
the
ruine
of
the
Realme
.
And
whatsoeuer
hastened
the
ouerthrow
of
that
famous
Hierusalem
,
in
to
whose
gates
the
kings
of
the
earth
,
&
al
the
inhabiters
of
the
world
would
not
haue
beleeued
,
Vespas
.
&
Titus
hos.
10.14
.
Lam.
4.11
that
the
aduersary
and
enemy
shuld
haue
entred
?
Such
fruits
hath
sedition
,
which
permitteth
neither
quietnesse
in
mens
minds
,
nor
peace
in
their
houses
,
nor
safety
within
the
strongest
wals
of
their
Cities
,
Hos.
10.14
.
nor
any
long
prosperity
,
peace
,
and
continuance
of
kingdomes
.
6.
Of
this
inconuenience
feared
the
high
priests
&
Pharisees
,
when
they
heard
that
Christ
in
his
doctrine
had
said
,
Mat.
10.34.35
.
Luke
.
12.51
.
That
he
was
come
not
to
send
peace
on
the
earth
,
but
a
sword
,
and
to
set
variance
betwixt
the
father
and
the
son
,
the
mother
and
the
daughter
,
and
to
cause
enmitie
betweene
them
of
one
house
.
And
therupon
he
was
falsely
accused
to
them
,
that
hee
was
a
moouer
of
the
people
,
and
a
person
seditious
:
they
thereon
resolued
and
concluded
against
him
:
If
wee
lette
him
escape
thus
,
all
men
will
beleeue
in
him
,
the
Romanes
will
come
,
Ioh.
11.48
.
and
take
both
our
rowme
and
the
people
.
I
produce
not
this
example
as
though
I
allowed
of
their
resolution
,
touching
the
doctrine
and
dealings
of
Christ
,
(
for
they
beeing
carnally
minded
,
and
of
a
corrupt
iudgement
concerning
the
things
of
god
,
mistooke
him
,
wrested
his
words
,
&
constrained
al
things
peruersly
against
him
,
&
therfore
they
could
not
auoid
the
determinate
inuasion
&
their
destruction
in
the
time
of
their
visitation
,
notwithstanding
that
they
killed
him
:
but
rather
,
beeing
themselues
seditious
indeed
,
&
breakers
of
the
true
peace
,
they
drew
worthy
vengeance
on
their
owne
heads
.
)
Onely
by
the
true
vnderstanding
of
this
place
,
I
would
preuent
them
,
that
are
ready
to
take
from
thence
an
obiection
.
But
in
very
deed
,
if
Christ
had
not
bin
the
fal
and
rising
again
of
many
in
Israel
,
How
Christ
came
to
sende
a
sword
,
yet
he
was
not
seditious
.
the
signe
that
shuld
be
spoken
against
,
&
that
only
Messiah
&
sauior
which
restored
man
to
that
true
peace
&
loue
of
god
,
from
the
which
these
degenerated
Iewes
,
were
so
farre
estranged
through
their
owne
malice
:
but
had
bin
a
troubler
of
the
common
tranquilitie
,
&
a
seditious
person
(
as
they
falsely
iudged
of
him
)
them
their
resolution
&
sentence
had
sauoured
of
wisdom
&
good
policie
(
seeing
that
ciuil
controuersies
,
motions
,
&
seditions
,
drew
on
so
many
noisom
inconueniences
)
but
they
knew
not
what
was
the
right
end
of
Christ
his
comming
into
the
world
.
Neither
knew
they
the
time
of
their
visitation
either
in
grace
and
mercies
,
or
in
wrath
and
iudgements
:
and
that
which
pertained
to
their
peace
.
indeed
was
hidden
from
their
eyes
.
And
as
for
that
most
excellent
prophesie
of
Isayah
touching
Christ
and
his
office
(
ca.
11
,
Luke
19.42
.
Isay
11.2.3.4.5
.
)
they
neuer
rightly
vnderstood
the
same
,
being
so
cruelly
minded
.
The
ende
of
Christs
comming
.
7
Christ
came
not
to
prouoke
the
Subiects
against
their
lawfull
Princes
,
as
Chorah
did
:
nor
to
moue
the
Commons
against
the
Magistrates
and
lawes
,
as
Theudas
did
:
nor
to
sow
discord
among
the
children
of
God
.
Hee
was
no
seditionarie
.
The
Cryer
in
the
wildernesse
would
not
so
much
as
contrarie
his
owne
voyce
:
the
King
would
not
so
oppose
himselfe
to
his
Embassadour
,
who
(
as
Malachie
prophesied
,
Mal.
4.5
.
Luke
1.16
.
Turned
the
hearts
of
the
fathers
to
the
children
,
and
the
disobedient
to
the
wisedome
of
the
iust
men
.
Christ
came
to
call
sinners
to
repentance
:
to
saue
them
that
were
lost
:
to
bring
peace
:
to
preach
peace
to
his
people
:
to
recouer
that
which
was
taken
away
:
to
redeeme
them
whom
the
diuel
had
captiued
:
to
gather
together
in
one
those
which
were
scattered
abroad
,
&
so
to
preserue
them
:
contrarie
to
the
nature
of
sedition
,
which
diuideth
,
dissipateth
,
&
destroyeth
.
Isay
11.4
.
Now
against
this
the
diuel
(
being
the
prince
of
the
maligne
world
,
with
high
blustering
windes
rageth
the
world
(
beeing
by
him
moued
)
with
many
swelling
waues
stirreth
,
and
the
flesh
(
which
he
also
suggesteth
)
with
many
a
lustfull
attempt
,
is
disordred
.
And
so
euerie
of
these
enemies
make
no
small
adoe
,
to
retaine
and
hold
fast
those
in
the
bondage
of
sinne
,
death
,
and
damnation
,
whom
Christ
came
to
set
at
libertie
,
and
to
reconcile
to
God
.
The
Christian
warfare
is
Spirituall
.
Against
those
pestilent
enemies
of
mans
soule
,
Christ
encourageth
them
that
be
deliuered
to
stand
fast
,
beeing
furnished
with
all
the
Armour
of
God
,
in
regard
of
whose
seruice
and
glorie
,
they
must
be
wel
contented
to
forsake
father
,
mother
,
wife
,
children
,
brethren
,
sisters
,
and
all
that
they
haue
,
yea
,
they
must
cut
off
their
right
handes
,
put
out
their
right
eyes
,
which
are
offensiue
to
them
,
or
that
hinder
them
in
this
seruice
,
and
take
vp
their
crosse
and
follow
Christ
their
Captaine
.
Neither
could
this
diuine
office
of
our
Sauior
be
otherwise
performed
but
by
binding
of
that
strong
man
which
possessed
the
house
,
by
treading
on
the
serpents
head
,
There
is
no
concord
betweene
good
and
euill
.
and
by
casting
out
the
Prince
of
this
world
from
his
vsurped
hold
:
and
that
the
people
of
god
being
so
recouered
by
his
might
&
mercy
,
and
gathered
togither
by
his
word
,
might
be
separated
and
kept
apart
from
the
power
of
darknes
,
betweene
the
which
&
the
kingdom
of
Christ
there
hath
bin
,
there
is
,
and
there
shal
be
continuall
warres
,
and
enimities
,
as
naturally
between
the
woman
and
the
serpent
:
her
seed
,
and
his
seed
:
betweene
light
and
darknes
,
Christ
and
Belial
.
This
is
that
spirituall
warfare
,
so
much
spoken
of
by
the
holy
Ghost
in
the
Reuelations
of
S.
Iohn
.
This
is
the
sword
which
Christ
sendeth
on
the
earth
.
8
Howbeit
our
Sauiour
both
commandeth
,
The
doctrine
of
Christ
teacheth
loue
.
and
by
his
own
example
commendeth
vnto
his
apostles
and
disciples
,
patience
peace
,
concord
,
loue
,
as
the
recognizance
of
his
seruants
,
saying
:
By
this
shal
al
men
know
that
ye
are
my
disciples
,
if
ye
loue
togither
as
I
haue
loued
you
.
And
he
yeldeth
another
reason
therof
in
this
,
that
he
calleth
them
sometimes
his
freends
,
and
his
brethren
.
True
loue
&
peace
apperteineth
to
true
friendship
,
and
it
is
both
good
and
comfortable
for
brethren
to
dwel
togither
in
vnity
:
but
discord
,
contentions
,
wars
among
such
seeme
most
monstrous
,
vnnaturall
and
hatefull
,
as
not
onely
the
worde
of
God
,
but
also
the
verie
heathens
teach
.
By
argument
,
Abraham
perswaded
his
brother
or
cosin
Loth
,
to
concord
&
peace
.
We
be
brethren
(
said
he
)
let
there
be
no
controuersie
betweene
thee
and
me
,
thine
and
mine
.
The
same
argument
vsed
Moses
to
the
two
Israelites
that
contended
,
Ye
be
brethren
,
why
contend
ye
so
?
And
Ioseph
hauing
dimissed
his
brethren
from
Pharaos
court
towards
their
own
country
,
Gen.
45.24
.
charged
them
,
not
to
fall
at
variance
on
the
way
.
Rom.
15.5.6
.
Moreouer
,
Paul
writing
to
the
Romanes
,
willeth
them
(
as
friends
and
brethren
)
to
be
like
minded
after
the
example
of
Christ
Iesus
,
that
they
all
agreeing
togither
,
might
with
with
one
mouth
praise
God
.
And
he
aduiseth
them
,
that
If
it
be
possible
,
they
liue
quietly
with
all
men
.
Also
he
counselleth
the
Philippians
,
whom
he
calleth
brethren
,
Phil.
2.3
.
to
be
all
of
one
mind
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
,
that
nothing
bee
done
thorugh
contention
,
or
vain-glory
.
S.
Iohn
hath
said
much
of
this
argument
.
And
the
wise
man
aduiseth
wisely
:
My
sonne
feare
the
Lord
,
and
the
king
,
and
meddle
not
with
them
that
be
seditious
.
Prou.
24.21
.
Such
is
the
doctrine
of
Christ
.
F.
Petrar
.
de
bello
ciuili
.
dial.
7.4
.
9
Let
vs
hearken
vnto
these
words
of
the
wise
,
and
beware
that
we
be
not
partakers
with
them
,
which
either
by
ministring
of
matter
,
or
by
blowing
of
the
coles
,
maintaine
ciuil
dissentions
&
discords
among
brethren
,
neighbors
,
christians
:
for
many
men
vnaduisedly
do
perpetrate
&
commit
that
,
wherof
them selues
do
complaine
,
but
all
too
late
,
and
do
bewaile
that
wound
(
as
pearced
by
others
)
which
they
them selues
haue
made
with
their
own
hands
.
Many
men
haue
bin
burned
in
the
flames
of
their
own
fiers
.
Let
vs
therfore
cast
away
this
kind
of
diuersitie
,
&
once
begin
to
will
one
thing
:
then
shall
the
peace
of
the
mind
be
both
sound
and
vnmoueable
,
and
we
shall
agree
and
liue
in
peace
.
Otherwise
as
contrary
&
corrupt
humors
in
gender
the
feuer
of
body
,
so
contrarie
affections
breed
the
feuer
of
the
mind
,
which
is
so
much
the
more
perilous
then
that
of
the
body
,
Vices
striue
one
with
another
:
but
vertues
are
knit
togither
in
concord
.
by
how
much
the
mind
is
in
all
noblenesse
preferred
to
the
body
,
&
eternal
death
more
terrible
then
the
temporall
death
.
We
see
how
vices
striue
one
with
another
:
but
vertues
are
euer
knit
in
concord
togither
.
Let
vs
therefore
through
loue
embrace
vertue
,
and
not
commit
our selues
through
discord
as
thrales
to
vnthrifty
vices
.
Let
vs
not
go
about
to
rent
in
peeces
the
seamlesse
coat
of
christ
,
but
endeuor
to
eschue
al
disdaine
,
grudge
,
murmure
,
enuy
,
contentions
,
seditions
,
&
embrace
that
loue
which
Christ
commandeth
to
his
disciples
,
and
which
his
holy
Apostles
,
Peter
,
Paul
,
Iames
,
&
Iohn
,
haue
with
so
many
praises
commended
to
the
whole
church
of
Christ
.
The
commendation
of
loue
For
this
is
that
right
and
christian
vertue
,
which
properly
norisheth
concord
,
keepeth
things
compounded
,
Greg.
hom.
11
conioyneth
them
that
be
diuided
,
as
saith
Gregory
.
This
is
that
which
(
as
saith
Cassiodore
)
is
the
death
of
offences
,
the
strength
of
them
that
conētd
,
the
victory
ouer
vices
,
Cassiod
.
super
Psal.
the
concord
of
minds
,
the
society
of
the
elect
:
which
faith
conceiueth
,
where
vnto
hope
runneth
,
and
the
fruit
of
al
good
things
serueth
.
To
be
short
,
this
vertue
(
saith
Augu.
)
is
the
root
of
all
good
.
Super
Iohn
.
Therfore
when
Christ
had
preached
that
in
the
loue
of
God
&
our
neighbor
,
was
contained
the
whole
law
&
the
prophets
:
a
certaine
Scribe
replied
and
said
:
Well
master
,
thou
hast
answered
right
,
for
there
is
one
God
,
and
there
is
none
other
but
he
:
&
to
loue
him
with
al
the
hart
,
Mat.
22.40
.
Mark
.
12.33
.
&
with
al
the
vnderstanding
,
and
with
all
the
soule
,
and
with
al
the
strength
,
and
to
loue
a
mans
neighbor
as
himselfe
,
is
greater
then
all
the
burnt
offerings
,
and
sacrifices
.
CHAP.
XIIII
.
Stop
not
one
inconuenience
with
another
,
be
thankfull
to
God
,
and
preuent
mischiefes
timely
.
It
is
no
good
policie
to
moue
vp
matters
,
and
seeke
to
stop
them
with
vaine
wordes
.
AS
it
is
no
point
of
wisedome
for
men
to
fling
fire
into
drie
Flaxe
,
and
then
to
assay
to
quench
it
with
greasie
Oyle
:
so
neither
is
it
anie
policie
to
mooue
vp
matters
vnnecessarie
among
the
people
,
and
then
to
assay
to
allay
and
pacifie
them
with
ambages
and
vaine
verbositie
,
in
the
inconstancie
of
fleshly
conceites
,
and
wandring
lusts
.
For
this
is
euen
as
if
wee
should
thinke
to
stop
one
inconuenience
with
another
.
Where
offences
be
taken
and
not
giuen
,
How
to
withstand
offences
and
their
effects
.
Wo
vnto
them
that
take
them
:
but
if
offences
be
offred
,
Wo
vnto
them
that
offer
them
.
If
the
vnthriftie
effects
of
offences
must
be
preuented
(
as
they
should
indeede
,
and
the
offences
also
)
yet
in
all
good
reason
and
learned
iudgement
,
must
this
be
done
orderlie
,
by
such
wayes
and
meanes
as
the
word
of
God
,
and
good
conscience
and
reason
shal
direct
.
The
condition
of
our
time
should
moue
vs
to
thankfulnes
to
God
and
feare
.
And
surely
if
we
well
weigh
the
nature
and
condition
of
this
age
and
time
,
wee
cannot
but
graunt
,
how
needfull
it
is
that
fierce
firie
flames
should
bee
quenched
,
by
the
fountaine
of
Gods
spirit
,
and
the
ministerie
of
the
lawfull
ordinaunce
:
and
that
men
shuld
yet
at
the
least
be
moued
to
expresse
(
with
hand
and
heart
,
with
mind
and
mouth
)
some
good
tokens
of
vnfaigned
loue
,
and
right
gratefulnesse
vnto
God
our
heauenly
father
,
for
so
manie
his
bounties
and
noble
blessings
bestowed
on
them
,
vnder
the
most
happie
gouernment
of
our
most
Christian
soueraigne
Princesse
,
Queene
ELIZABETH
.
It
is
must
meete
,
that
we
should
heare
the
worde
of
God
,
and
beleeue
in
Christ
Iesu
,
that
we
shuld
feare
God
,
&
honor
our
Prince
:
that
we
should
loue
one
another
,
as
brethren
,
and
help
one
another
as
neighbors
and
friends
:
that
we
should
abandon
all
occasions
of
wicked
contentions
and
discords
:
and
that
we
should
liue
in
godly
peace
&
Christian
contentation
one
with
another
,
within
the
bounds
of
our
lawfull
vocations
and
callings
,
especially
in
this
time
.
2
To
and
for
this
ende
and
purpose
,
Why
God
hath
bestowed
on
vs
so
many
blessings
.
the
Lord
of
all
mercies
hath
vouchsaued
vs
his
holie
worde
,
to
lighten
and
direct
vs
,
wherein
hee
hath
disclosed
vnto
vs
the
hidden
mysteries
of
his
will
,
hee
hath
graunted
vs
the
daylie
vse
of
his
instituted
Sacraments
,
wherby
our
soules
should
be
satisfied
to
our
good
euery
way
.
Then
the
which
,
what
treasure
is
there
of
greater
price
&
estimation
?
By
this
we
may
be
well
assured
of
the
loue
and
fauour
of
God
to
vs
ward
,
as
to
his
deare
children
,
to
whom
he
hath
prouided
that
bread
of
life
,
which
he
would
not
should
be
cast
vnto
dogs
,
and
hath
committed
those
precious
pearles
,
which
he
vouchsafeth
not
to
giue
to
swine
,
vnto
these
heauenly
and
inestimable
legasies
,
hee
hath
added
many
temporal
blessings
in
this
our
time
,
as
peace
,
health
,
wealth
,
and
prosperity
,
with
free
libertie
to
sit
at
home
vnder
our
vines
and
fig
trees
,
God
hath
blessed
vs
aboue
other
nations
.
when
other
nations
haue
bin
grieuously
tossed
and
troubled
with
wars
&
vexations
,
euen
to
the
loathsomnes
of
their
liues
:
oh
how
many
kings
,
prophets
and
righteous
men
,
God
hath
blessed
vs
aboue
other
nations
.
haue
in
their
times
desired
to
see
such
ioifull
daies
wherein
they
might
haue
embraced
these
and
such
like
blessings
and
commodities
,
and
yet
could
neuer
see
them
?
Neither
hath
the
lord
dealt
with
euery
other
nation
in
that
measure
of
his
mercies
,
as
he
hath
dealt
with
vs
.
God
graunt
that
through
our
vncharitable
contentions
,
and
vnthankfulnesse
,
his
holy
spirit
be
not
moued
to
complaine
of
vs
,
as
he
did
somtimes
of
the
ingrateful
Israelites
,
that
He
had
risen
vp
early
,
Esay
65.12
.
and
in
mercy
stretched
forth
his
holy
hand
to
an
vnthankfull
people
,
such
as
were
euer
rebelling
and
running
away
from
him
.
This
is
the
desire
of
the
godly
.
3
But
,
would
to
God
,
that
in
this
our
time
wee
could
content
our selues
in
charitie
with
these
his
great
blessings
,
and
be
right
thankful
for
the
same
in
our
hearts
:
that
we
would
not
loath
,
contemne
and
disdaine
such
his
precious
iewels
and
inestimable
treasures
exhibited
vnto
vs
,
but
in
all
obedience
run
to
the
liuely
waters
,
Isay
.
55.
as
such
as
be
thirstie
,
and
come
to
buy
wine
and
milk
of
the
Lord
with
them
that
in
holy
loue
do
hunger
&
thirst
after
righteousnes
,
them
shall
we
eate
of
the
best
,
our
soules
shall
haue
pleasure
in
plenteousnesse
,
and
be
blessed
for
euermore
.
The
way
how
to
defend
our selues
against
our
enemies
.
This
is
the
way
for
vs
to
ouercome
the
diuel
and
all
his
assaults
:
by
this
bulwark
and
rock
of
defence
,
shal
we
be
wel
able
to
withstand
the
popish
power
,
and
inuasions
of
forraigne
enemies
,
contriued
,
entended
and
threatned
agaynst
the
Church
of
Christ
in
this
Realme
,
agaynst
the
Lords
annoynted
our
soueraigne
Princessle
,
and
agaynst
the
whole
lande
.
This
is
the
best
course
that
can
bee
taken
by
vs
against
the
beastly
wilde
Bore
,
to
force
him
from
our
Gardens
,
and
to
driue
away
those
noysome
Foxes
from
our
Vineyards
.
Cant.
2.15
.
And
this
is
the
banishment
of
that
wicked
zeale
,
schisme
,
Lib.
3.
de
vit.
contempt
.
sedition
and
vnchristian
dissention
,
the
which
are
(
as
once
Prosper
said
)
the
greatest
plagues
to
the
minde
that
can
be
.
4
But
ambition
is
a
diuellish
sicknesse
,
Ambition
forceth
men
to
break
forth
aboue
measure
.
Eras
.
in
epist.
ad
Adrian
.
pap
.
super
Arnob.
Psal.
58.
and
a
pernitious
spirit
(
as
Erasmus
writeth
)
with
the
which
whosoeuer
be
possessed
,
haue
both
deafe
cares
and
giddy
heads
:
they
wil
neither
giue
heed
to
the
good
counsell
of
the
wise
:
nor
abide
within
the
limits
of
their
owne
places
,
nor
will
they
be
pleased
that
any
man
should
endeuour
to
disswade
them
from
dealing
in
the
affairs
of
other
men
.
But
they
must
needs
bend
to
pursue
that
which
they
haue
disliked
with
sterne
faces
,
and
to
compasse
and
effect
that
which
they
haue
conceited
in
mind
,
and
affected
with
eager
desires
:
yea
,
&
that
far
beyond
that
they
are
able
to
reach
vnto
,
whiles
aspiring
in
vaine
,
Some
make
a
shew
of
good
when
they
do
euill
.
they
onely
commend
&
glorifie
themselues
,
and
assay
to
tread
all
other
men
vnder
their
feet
.
But
yet
this
(
notwithstanding
)
they
shame
not
to
blaze
their
good
purposes
,
and
godly
intents
.
Such
a
kinde
of
dealing
was
taken
for
an
high
disgrace
in
that
noble
and
eloquent
Athenian
Pericles
,
Perecles
,
Pileus
.
who
in
this
respect
was
compared
to
one
Pileus
,
who
had
wounded
his
most
deer
friend
with
his
dart
,
when
he
thought
to
haue
pearced
a
wilde
beast
.
But
I
know
(
as
also
it
will
bee
graunted
in
all
Christian
resolution
)
that
though
Pompey
emulate
the
renow
me
of
Iulius
Caesar
,
Pompey
.
Anthon.
and
Anthonie
desireth
that
Augustus
were
deposed
,
so
that
himselfe
might
rule
alone
:
yet
after
the
rule
of
the
lawe
of
God
,
and
the
doctrine
of
Christ
,
such
deuises
and
practises
shoulde
bee
farre
off
from
Christians
.
Neither
may
wee
bee
deceiued
,
if
we
perswade
,
that
by
such
means
,
we
may
pretend
to
weaken
our
forraigne
enemies
,
but
we
shall
endamage
our
owne
Citizens
:
we
may
determine
to
hurt
foes
,
but
wee
shall
annoy
our
friends
:
and
wee
may
desire
to
pearce
others
,
but
wee
shall
wound
our selues
to
the
heart
.
Howbeeit
,
when
such
tragedies
bee
in
action
,
men
endeuour
to
shift
off
the
causes
of
all
hard
happes
from
themselues
on
others
(
so
well
conceited
are
they
of
their
owne
integritie
,
The
effects
cannot
cease
,
vntill
the
causes
be
taken
away
.
and
such
is
their
hard
censure
of
other
men
)
in
the
meane
whiles
,
they
endeuour
not
to
ceasse
the
effects
by
remouing
the
causes
.
They
are
much
like
vnto
the
deformed
person
,
which
accused
the
Glasse
wherein
he
gazed
,
and
neuer
acknowledged
his
owne
defect
,
nor
deformed
himselfe
;
but
brake
the
Glasse
in
peeces
:
and
they
also
resemble
that
foole
,
which
standing
crooked
in
the
Sunne
,
would
not
lift
himself
vp
from
the
earth
,
nor
consider
from
whence
that
kind
of
shadow
came
,
but
accused
the
Sunne
as
the
cause
thereof
.
On
that
the
faults
could
once
be
acknowledged
and
confessed
,
that
the
causes
of
griefes
being
found
out
,
the
cure
and
amendment
therof
might
soone
ensue
.
5
But
,
alas
,
this
also
is
not
the
leaft
hinderance
(
if
it
bee
not
one
of
the
greatest
)
to
true
concord
and
Christian
reconciliation
;
Hinderances
to
peace
.
Gen
3.16
.
and
25.22
.
Luke
.
2.35
.
that
prophane
Esais
is
enclosed
in
the
wombe
togither
with
holie
Iaacob
,
wherby
Heuah
findeth
her
conception
to
be
greatlie
encreased
,
her
sorrowes
augmented
,
Rebekah
good
woman
groaneth
with
a
double
trauaile
,
and
the
sword
pierceth
the
heart
of
Mary
.
Hence
distill
a
thousand
drops
of
bitter
wormwood
,
&
many
deep
drams
of
viperous
poyson
,
Heb.
13.15
.
as
from
bitter
rootes
,
which
those
,
vnquiet
heades
of
either
sort
so
vnstable
as
the
water
,
so
inconstant
as
the
cloudes
,
so
subtile
as
the
Serpents
,
and
so
wilie
as
the
Foxes
,
haue
quaffed
forth
(
though
in
golden
cuppes
)
to
all
faculties
and
degrees
,
to
the
great
trouble
of
the
Church
,
and
to
the
decay
of
the
Common-wealth
:
and
(
howsoever
the
Daughters
of
Hierusalem
can
digest
it
)
they
be
no
lesse
noysome
and
perilous
indeede
,
then
rotten
and
corrupt
members
to
founde
bodies
:
and
as
a
little
leauen
sowreth
the
whole
lumpe
,
and
as
a
little
corruption
mixed
with
the
soundnesse
of
the
holy
doctrine
and
true
Religion
:
so
also
one
roote
of
bitternesse
,
and
on
such
pestilent
persons
that
spreadeth
and
maintaineth
the
errours
of
the
same
,
doth
very
much
moue
and
trouble
the
Church
,
and
daily
disquiet
the
family
of
Christians
,
whereof
the
greefe
is
soone
felt
in
the
whole
,
and
too
late
lamented
there
,
where
conuenient
medicines
are
not
timely
prepared
and
wisely
applyed
to
stoppe
imminent
inconueniences
.
The
malady
is
neere
desperate
,
and
extreme
sicknesse
require
the
like
saluès
:
but
wheras
the
maladyes
be
incurable
,
this
counsaile
of
the
Poet
(
beeing
so
like
to
that
sentence
of
Christ
,
Marke
9.24
.
And
to
the
request
of
Sarah
,
touching
the
casting
out
of
Ismael
the
mocker
,
Gen.
21.9
.
And
to
that
aduise
of
Salomon
,
Cant.
2.5
.
And
to
that
desire
of
Paul
in
such
a
case
,
Gal.
5.12
.
)
may
not
be
reiected
.
Morbida
facta
pecus
tolum
corrumpit
ouile
:
Ne
maculet
reliquos
,
est
seperanda
grege
.
Thus
Englished
.
One
taignted
Sheepe
among
the
flocke
,
infecteth
all
the
rest
:
Take
hence
that
sheepe
from
of
the
flocke
,
and
that
's
the
medicine
best
.
The
magistrate
,
the
minister
,
the
housholder
.
Eccl.
11.1
.
6
Of
these
matters
,
the
magistrate
in
his
place
,
the
Pastour
in
his
charge
,
and
euerie
man
and
woman
in
his
and
her
house
,
ought
to
take
due
regarde
in
the
feare
of
God
.
Neither
should
any
Christian
doubt
to
cast
forth
his
bread
as
on
the
face
of
the
fleeting
waters
,
as
Salomon
saide
:
And
that
which
they
cannot
accomplish
or
performe
(
when
they
haue
done
their
best
to
their
power
)
they
must
commit
vnto
that
high
God
Iehovah
,
which
with
his
power
made
the
earth
,
and
with
his
wisedome
prepared
the
rounde
world
,
and
with
his
discretion
spread
out
the
heauens
,
which
onely
is
wise
;
and
esteemeth
all
men
(
as
they
are
in
comparison
with
him
)
fooles
:
and
then
without
al
doubt
,
he
will
not
denie
to
take
vpon
himselfe
this
thing
to
redressse
.
1.
Sam.
25.37
38.
The
iudgements
of
God
ouertake
the
rebellious
in
their
time
2.
Sam.
16.10
1.
King
.
2.46
.
Then
Abigail
may
entreate
for
Nabal
;
and
Dauid
may
be
perswaded
to
spare
him
:
but
yet
Nabals
heart
is
dead
within
him
as
a
stone
,
the
Lord
striketh
him
for
his
wickednesse
,
and
he
dyeth
with
shame
.
So
Dauid
may
restraine
Abishai
from
the
killing
of
cursing
Shimei
,
for
a
time
:
but
yet
,
the
Lord
which
seeth
all
,
and
taketh
vengeance
in
a
duetime
,
causeth
Benaiah
(
at
the
commaundement
of
Salomon
)
to
smite
Shimei
,
that
he
dyeth
,
and
the
kingdome
is
established
in
the
hand
of
Salomon
.
7
This
thing
when
the
godly
do
behold
,
they
are
the
rather
moued
thereby
to
feare
God
,
and
to
say
of
those
rebellious
people
nowe
subdued
:
Beholde
the
men
that
tooke
not
God
for
theyr
strength
:
but
trusted
in
the
multitude
of
theyr
Riches
,
and
putte
their
strength
in
their
malice
!
Psal.
127.
And
these
vngodly
themselues
(
seeing
howe
vainely
they
haue
risen
vppe
earely
,
how
much
labour
they
haue
lost
about
their
owne
busie
toyle
,
and
now
into
what
miserie
theyr
owne
wisedome
,
theyr
great
vanities
,
their
inconstant
deuices
,
their
singular
conceits
,
Ier.
23.32
.
and
carnall
cunning
hath
cast
them
)
they
shall
accuse
themselues
of
folly
,
with
him
that
saide
:
Isa.
29.15
.
&
47.10
.
Ingenio
perii
Naso
Poetameo
.
Ouidius
prospero
.
Ingenio
experior
funera
digna
meo
.
Lo
,
thus
(
álas
)
haue
I
now
tane
,
through
mine
owne
wisedome
,
mine
owne
banel
8
Therefore
,
let
not
Cham
chop
in
twixt
Shem
and
Iaphet
to
diuide
them
,
A
caueat
for
rebellious
and
vnthankfull
persons
.
for
God
in
time
will
ioyne
them
againe
,
and
wring
out
Cham
from
his
vsurped
holde
.
Lette
not
Achitophel
counsaile
absalom
against
his
Father
Dauid
,
contrarie
to
all
equitie
and
good
conscience
:
for
God
wil
cause
Chusai
to
turne
his
Aduise
into
foolishnesse
,
and
Achitophel
shall
be
forced
to
hang
himselfe
for
his
labor
.
Ios.
7.28
.
Neither
let
Achan
trouble
Iosuah
and
his
hoast
by
his
close
iugling
any
longer
:
for
God
will
trie
him
out
well
inough
,
and
trouble
him
with
a
iust
measure
.
In
conclusion
,
as
when
an
hungrie
man
dreameth
that
he
is
eating
,
&
when
he
awaketh
,
Isa.
29.9
.
his
soule
is
empty
:
or
as
when
a
thirstie
man
dreameth
that
he
is
drinking
,
and
when
hee
awaketh
he
is
yet
faint
,
and
his
soule
hath
appetite
:
euen
so
shall
the
multitude
of
all
nations
bee
,
that
fighteth
against
Mount
Sion
.
Iudg.
5.31
.
So
let
all
the
Enemies
of
the
Lord
,
of
his
Church
,
and
of
his
holy
annoynted
,
perish
and
bee
confounded
:
but
let
them
that
loue
him
,
that
pray
for
the
peace
of
Ierusalem
,
and
that
liue
in
godly
obedience
,
be
as
the
Sun
that
riseth
in
his
might
:
that
yet
the
land
may
haue
rest
,
and
the
fruition
of
the
right
peace
,
full
fortie
yeeres
.
CHAP.
XV.
Happie
bee
they
that
protest
well
,
and
walke
accordingly
.
There
be
three
kinds
of
Protestants
.
NOw
,
how
commendable
a
thing
is
it
,
and
of
al
men
to
be
desired
,
that
those
onely
which
haue
taken
on
them
to
walke
in
the
kings
high
way
,
and
to
fight
vnder
the
banner
of
their
Captaine
Christ
by
their
Protestations
,
could
both
containe
themselues
therein
,
and
also
to
content
themselues
,
as
they
would
not
starte
aside
,
either
to
the
right
hand
or
to
the
left
hand
,
from
that
feare
of
God
and
true
obseruation
of
his
lawes
,
which
of
them
in
dutie
is
required
?
Surely
,
the
light
is
a
most
pleasant
thing
(
as
saith
Salomon
)
and
these
men
,
Eccles.
11.7
.
being
in
their
choyse
,
so
wise
as
Mary
was
(
who
sate
at
the
feete
of
Christ
and
heard
his
word
)
and
so
diligent
in
doing
the
works
of
their
vocation
,
as
Martha
was
(
who
with
carefulnesse
prouided
for
Christ
and
his
Apostles
)
doo
with
a
sweete
harmonie
of
hearts
,
and
right
concord
of
mindes
,
comfort
the
Church
,
benefit
the
Common-wealth
,
and
glorifie
the
Lord
in
their
liues
.
And
the
godly
wise
,
which
behold
them
so
walking
and
pleasing
God
with
them
,
seeing
that
wisedome
is
iustified
of
her
children
,
doo
most
ioyfully
apply
vnto
them
,
&
with
them
,
to
themselues
,
that
sweete
consolation
of
the
Christian
Philosopher
.
O
faelix
hominum
genus
:
Boeth
.
de
consol
.
philo
.
li.
2.
Met.
8.
Si
vestros
animos
amor
,
Quo
caelumregitur
,
regat
!
Oh
happie
kinde
of
men
are
yee
,
whiles
Gods
good
loue
,
So
rules
your
hearts
,
as
heauen
high
he
rules
aboue
!
And
thus
saith
our
Lord
:
Blessed
are
they
that
hunger
and
thirst
after
righteousnesse
:
Mat.
5.6.7.14
.
Blessed
is
hee
that
heareth
the
worde
of
God
,
and
keepeth
it
:
for
he
is
that
wise
man
which
buildeth
vppon
the
Rocke
.
Therefore
,
when
the
Psalmist
in
the
consideration
thereof
,
had
ascribed
them
blessed
which
are
vndefiled
in
the
way
,
and
walked
in
the
law
of
the
Lord
,
he
vttered
this
desire
of
his
heart
vnto
the
Lord
:
Oh
that
my
wayes
were
made
so
direct
,
that
I
might
keepe
thy
Statutes
.
So
shall
I
not
be
confounded
,
Psal.
11.9
.
while
I
haue
respect
vnto
thy
commandements
.
2
But
,
there
be
of
them
that
professe
and
protest
with
vs
too
,
Euery
talker
is
not
a
walker
in
the
way
of
the
Lord
.
which
yeeld
vnto
the
Lord
and
his
holy
annointed
,
many
sharpe
and
eager
grapes
,
whiles
(
hauing
their
eyes
euill
because
God
is
good
)
they
verifie
that
saying
of
the
same
Philosophers
Nemo
facile
cum
fortunatae
suae
conditione
concordat
:
that
they
can
hardly
holde
themselues
pleased
with
their
owne
estate
of
life
.
Therefore
abusing
the
blessings
presently
offered
them
,
they
do
with
the
craftie
Gebeonites
endeuour
to
dazle
the
cleere
eyes
of
Iosuah
,
Ios.
9.4
9.
with
a
misticall
vale
,
whiles
by
their
Cananitish
conueyances
,
hydious
hypocrisies
,
and
mindes
insaciate
,
they
climbe
to
please
their
haughtie
hearts
and
ambitious
heads
.
Howbeit
,
they
cannot
choose
but
bewray
their
own
folly
,
for
the
light
wil
appeare
.
This
faigning
of
fealtie
,
and
making
shew
of
obedience
,
To
make
a
shew
of
good
,
and
to
do
euill
,
is
an
olde
lesson
taught
by
the
diuell
.
Gen.
3.1
.
when
there
is
nothing
lesse
meant
then
that
indeed
,
is
an
old
lesson
that
Satan
taught
long
ago
,
when
in
the
person
of
a
serpent
he
beguiled
Heuah
,
and
assayeth
the
same
yet
daily
among
men
,
resembling
in
shape
,
an
angel
of
light
.
But
good
hope
assureth
the
godly
well-wishers
,
that
the
seer
of
al
secrets
,
&
gide
of
all
gouernors
will
from
time
to
time
discouer
both
the
one
and
the
other
,
by
pulling
off
the
vizards
from
dissemblers
faces
,
as
in
times
past
he
hath
done
to
many
of
them
,
that
sometimes
sate
in
the
highest
mountaine
in
the
view
of
terrene
kingdomes
,
and
semblable
renowne
,
whom
after
theyr
most
dastardly
yeeldings
to
Satans
assaults
)
he
hath
deciphered
to
their
ignomie
and
perpetuall
shame
.
For
his
holy
wil
and
decree
is
,
that
Haggar
the
bond-woman
,
and
Ismael
her
sonne
,
shal
both
be
cast
out
of
Abrahams
house
,
that
Isaak
the
sonne
of
Sarah
may
be
&
remain
the
only
right
heyre
.
But
to
passe
ouer
many
such
ambagious
circumstances
(
without
shame
or
offence
to
the
true
Christian
be
it
spoken
)
among
too
many
of
them
that
passe
vnder
the
title
Protestants
in
this
time
,
Vilescunt
quotidiana
.
The
word
of
God
which
is
daily
preached
is
loathsome
vnto
them
.
The
ministers
of
the
Gospel
liue
in
contempt
:
The
truth
is
not
esteemed
:
the
present
peace
is
vnpleasant
:
The
quiet
gouernment
is
disliked
:
Righteousnes
is
not
entertained
:
holiness
hideth
her
face
:
faith
is
famished
:
hope
is
quayled
:
charitie
is
cleane
put
out
:
men
be
ingratefull
for
all
the
good
things
enioyed
:
they
be
discontented
,
&
groane
for
that
whereof
they
know
not
the
experience
,
in
the
disdaine
of
that
which
they
haue
liberty
to
vse
to
their
profit
.
And
in
a
word
,
they
declare
themselues
to
be
without
the
true
zeale
&
the
fear
of
god
,
which
at
no
time
wil
neglect
the
obseruance
of
his
commandements
.
Vnto
such
saith
Bernarde
:
Qui
vobis
cum
virtutibus
,
qui
Dei
virtutem
Christam
ignoratis
?
In
Cant.
ser.
22.
What
right
haue
ye
in
vertues
,
which
are
ignorant
in
Christ
the
vertue
of
God
?
yea
,
vnto
them
saith
God
himself
:
Psa.
50.16.17
What
hast
thou
to
do
,
to
declare
mine
ordinance
:
that
thou
shouldest
take
my
couenant
in
thy
mouth
:
seeing
thou
hatest
to
be
reformed
,
and
hast
cast
my
words
behinde
thee
.
3
But
of
Protestants
we
may
distinguish
,
for
of
them
there
be
three
sorts
:
that
is
to
say
:
Three
sorts
of
Protestants
.
1.
A
single
protestant
.
1.
A
single
Protestant
.
2.
a
Christian
protestant
.
3.
a
formal
protestant
.
The
single
protestant
answereth
to
his
title
in
this
,
that
hee
maketh
declaration
of
his
mind
in
any
matter
whatsoeuer
,
for
the
better
conseruation
of
the
right
,
&
notwithstanding
of
the
wrong
,
either
generally
in
any
sort
,
or
specially
before
witnesses
:
or
in
that
that
he
manifestly
denounceth
the
thing
wherof
men
are
to
take
heed
,
&
that
which
ought
to
be
done
:
or
that
hee
protesteth
boldly
the
truth
of
a
matter
doubtfull
or
in
question
.
And
this
title
is
diriued
from
the
latin
Verb
Protestor
,
to
protest
,
or
witnesse
openly
.
The
name
of
Christian
protestant
,
2.
A
Christian
Protestant
.
was
first
vsed
in
Germany
(
as
Sledan
noteth
)
then
when
as
the
Princes
Electours
openly
withstood
that
vngodly
decree
which
Antichrist
made
against
the
Gospel
of
Iesus
Christ
,
in
the
yeere
of
our
Lord
1529
,
vnto
whose
protestation
certaine
of
the
cheefe
Cities
of
Germanie
did
also
subscribe
.
And
he
is
aright
christian
Protestant
,
who
in
the
feare
of
God
and
honour
of
his
Prince
,
doth
witnesse
,
subscribe
,
and
protest
against
the
vngodly
decrees
,
damnable
doctrines
,
and
filthie
abhominations
of
Antichrist
.
Hee
is
a
good
protestant
,
which
acknowledgeth
and
confesseth
the
doctrine
of
Christ
for
his
true
wisedome
;
the
mercy
of
Christ
for
his
true
righteousnesse
:
the
life
of
Christ
for
his
true
holynesse
:
and
the
death
of
Christ
for
his
true
fortitude
.
He
is
a
true
protestant
,
that
taketh
the
truth
in
hande
for
his
cause
,
dealing
truely
therein
,
and
rendeth
zealously
to
the
peace
of
the
Gospel
of
Iesus
Christ
.
He
is
a
true
protestant
,
which
is
like
that
true
Israelite
,
whose
speech
agreeth
with
the
truth
,
whose
hand
consenteth
with
his
heart
,
whose
walking
concorded
with
his
talking
,
to
the
glorie
of
God
.
This
is
that
sheep
which
heareth
the
voyce
of
the
true
Pastor
;
that
little
one
which
beleeueth
in
Christ
;
that
wise
virgin
which
wayteth
for
the
bride
,
with
a
burning
lampe
in
her
hand
;
and
that
gratefull
guest
which
commeth
to
the
wedding
with
his
marriage
garment
.
This
is
that
Christian
,
which
taketh
vp
the
crosse
,
his
maisters
recognizance
,
and
followeth
the
Lambe
wheresoeuer
he
goeth
.
This
is
that
souldier
,
which
hauing
taken
on
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2.
Tim.
2.3.4
Eph.
6.
All
the
armour
of
God
,
wherewith
hee
is
strong
in
the
Lord
,
and
in
the
power
of
his
might
,
standeth
and
fighteth
not
against
peaceable
men
,
true
dealing
men
,
plaine
and
honest
persons
,
and
the
Christian
brethren
:
but
against
Rulers
,
against
powers
,
against
worldly
gouernours
of
the
darknesse
of
this
world
,
agaynst
spirituall
wickednesse
in
the
heauenly
places
:
That
is
,
agaynst
Antichrist
,
and
all
his
ministers
:
against
the
diuell
,
and
all
his
Angels
.
This
is
that
protestant
,
which
knowing
that
the
ende
of
his
Redemption
is
,
To
serue
God
in
holinesse
and
righteousnesse
all
the
dayes
of
his
life
,
Luke
.
1.75
.
though
hee
hath
receiued
a
kingdome
immoueable
:
doth
endeuour
himselfe
accordingly
to
serue
God
with
reuerence
and
fear
,
Heb.
12.
1.
Pet.
2.16
.
Rom.
8.
and
dayly
expecteth
the
reuelation
and
glorious
libertie
of
the
sonnes
of
God
,
with
continual
praier
,
and
this
heartie
desire
:
Oh
come
,
good
Lord
Iesu
.
4
Such
a
Protestant
was
Nathanael
,
Nathanael
was
a
good
protestant
Iohn
1.47
.
Apollos
.
Acts
18.24
.
whom
Christ
himselfe
commended
for
a
true
Israelite
without
guile
.
Such
an
one
was
Apollos
,
who
aided
them
much
that
beleeued
through
grace
;
who
mightily
and
that
openly
confuted
the
Iewes
with
great
vehemencie
,
shewing
by
the
Scriptures
that
Iesus
was
Christ
.
Such
a
Protestant
was
Paul
,
Paul
.
Act.
20.18
.
which
kept
backe
nothing
that
was
profitable
for
the
Church
:
but
had
shewed
and
taught
them
openlie
,
witnessing
to
the
Iewes
,
and
also
to
the
Greekes
,
the
Repentance
that
is
towards
God
,
and
the
faith
which
is
towardes
our
Lord
Iesus
Christ
.
And
from
this
his
dutie
(
hauing
set
God
before
him
)
he
was
not
mooued
,
neither
accounted
hee
his
life
deare
vnto
himselfe
,
so
that
hee
might
fulfill
his
course
with
ioy
,
and
the
ministerie
which
hee
had
receyued
of
the
Lorde
Iesu
,
Nichodemus
.
Iohn
.
3.1
.
The
blind
man
.
Iohn
7.50
.
and
9.30
.
to
Testifie
the
Gospel
of
the
Grace
of
God
.
Such
a
Protestant
was
Nichodemus
,
who
did
not
onelie
come
to
Christ
,
but
also
witnessed
the
trueth
,
and
defended
his
innocencie
before
the
high
Priests
and
Pharisees
,
without
feare
:
Such
a
Protestant
was
hee
,
which
being
borne
blind
,
and
restored
to
his
sight
,
both
beleeued
and
worshipped
Christ
,
and
testified
,
and
mightily
reasoned
for
him
against
the
malignitie
of
the
spitefull
Iewes
:
Stephen
the
Protomartyr
.
Act.
6.
&
7.
Christ
the
worthiest
Protestant
.
and
such
a
Protestant
was
Stephen
,
who
,
for
his
good
protestations
was
woorthilie
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
is
,
The
first
Martyr
or
witnesse
of
Christ
,
which
sealed
his
testimonie
with
his
blood
.
But
aboue
all
other
,
Christ
himselfe
was
the
worthiest
Protestant
,
who
,
as
he
in
all
things
subscribed
to
the
will
of
his
heauenlie
Father
,
and
made
the
best
Confession
that
euer
was
made
,
before
Pontius
Pilate
,
when
hee
testified
,
that
He
came
into
the
worlde
to
beare
witnesse
vnto
the
trueth
,
and
that
all
they
which
are
of
the
trueth
do
heare
his
voyce
:
So
also
hee
sealed
and
confirmed
this
Testimonie
with
his
most
precious
and
innocent
blood
,
as
necessarie
it
was
for
him
to
doo
,
seeing
that
the
Lorde
GOD
required
not
Burnt
Sacrifices
,
but
a
Bodie
,
which
this
Iesus
offered
vp
,
according
as
hee
had
sayde
,
I
am
readie
to
doo
thy
will
,
O
God
,
as
in
the
beginning
of
the
Booke
it
is
written
of
mee
.
And
thencefoorth
all
they
which
beeing
enflamed
with
an
holie
zeale
,
and
in
the
feare
of
GOD
haue
confirmed
their
doctrine
and
testimonie
of
Iesus
by
bearing
of
his
recognizaunce
(
I
meane
the
Crosse
of
Christ
)
haue
beene
woorthilie
entituled
Martyrs
.
That
is
,
Witnesses
,
Martyrs
are
Protestants
.
or
(
as
I
may
say
)
Christian
Protestants
,
of
the
Greeke
Verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
testifie
,
to
witnesse
the
trueth
of
the
Gospel
,
without
feare
or
fainting
,
euen
vnto
the
death
.
These
bee
the
true
Martyrs
,
and
true
Protestants
.
These
haue
their
prayse
,
I
say
,
not
with
men
,
but
with
GOD
,
in
whose
fight
their
blood
is
precious
,
and
they
bee
in
their
death
blessed
.
5
The
formall
Protestants
,
3.
The
formall
Protestant
.
beeing
of
an
other
minde
,
are
not
conformed
to
this
rule
:
For
notwithstanding
they
seeme
to
speake
in
the
language
vsed
in
this
time
:
yet
loue
they
to
liue
after
the
manners
of
the
corrupt
olde
time
:
but
not
according
to
theyr
manners
whome
Fauorinus
the
Philosopher
woulde
that
men
shoulde
followe
:
howsoeuer
they
speake
and
would
be
esteemed
.
In
this
,
they
rightly
resemble
them
,
who
bowing
their
knees
before
Christ
,
sayd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
27.29
.
Haile
King
of
the
Iewes
:
but
mocked
him
,
and
dreanched
him
with
bitter
vineger
.
For
,
notwithstanding
their
protestations
,
they
be
(
in
verie
deed
)
blasphemers
of
Iesus
,
and
tormentors
of
his
poore
disciples
.
2.
Pet.
2.16
.
The
libertie
of
the
sacred
Gospel
they
vse
for
a
cloake
of
maliciousnesse
,
and
not
as
the
seruants
of
Christ
.
They
are
therefore
well
like
some
of
those
in
Iudaea
,
but
not
like
the
right
Iewes
:
for
all
those
in
Iudaea
were
not
the
true
Iewes
:
for
had
they
beene
true
Iewes
,
Christ
would
not
haue
reproued
them
so
sharpely
for
their
great
hypocrisie
,
and
likened
them
to
painted
Sepulchres
.
Neither
would
Saint
Stephen
haùe
called
them
stif-necked
,
&
of
vncircumcised
hearts
,
Acts
2.
&
7.
Reu.
3.
and
ears
:
nor
would
St.
Peter
haue
called
them
murtherers
of
the
iust
:
nor
would
the
holy
ghost
by
the
ministerie
of
Iohn
haue
so
vehemently
reprooued
them
,
and
haue
censured
them
of
the
Synagogue
of
Sathan
.
Such
kinde
of
Protestants
through
their
vnnaturall
degeneration
and
Apostacye
,
are
rightlie
noted
among
those
Monsterse
,
which
Nature
so
much
abhorreth
,
beeing
therefore
not
vnaptly
likened
to
the
cankred
Apostate
Lueifer
,
Counterfait
Protestants
likened
to
Lucifer
.
altogither
so
contrarie
to
that
light
and
beautie
,
which
his
name
noteth
.
Thinke
they
,
it
is
not
true
that
the
Spirit
fayeth
:
I
knowe
thy
workes
!
I
see
thy
thoughts
!
And
doo
they
imagine
,
that
the
searcher
of
the
hearts
and
reynes
,
will
not
set
in
order
before
them
all
that
they
haue
done
?
Bee
not
deceiued
:
God
will
not
be
mocked
:
but
know
for
a
suretie
,
that
euerie
man
shall
reape
according
to
that
which
hee
soweth
.
Haue
a
care
therefore
to
sowe
good
seedes
,
that
yee
may
reape
thereof
good
fruit
.
6
To
these
kinde
of
Protestants
is
made
applicatorie
that
Song
of
Bernarde
,
which
is
wholsome
enough
,
howe
harrish
so
euer
it
soundeth
,
and
includeth
them
within
the
rabble
or
number
of
monsters
.
In
lib.
de
consider
.
ad
Eugen.
Neither
feared
hee
to
write
it
to
Pope
Eugenius
.
Monstrosa
res
est
,
&c.
It
is
a
thing
monstrous
(
sayeth
hee
)
to
haue
a
chiefe
place
,
and
a
minde
base
:
to
bee
highest
in
seate
,
and
lowest
in
life
:
to
haue
a
vaunting
tongue
,
and
idle
handes
:
much
talking
,
and
little
walking
:
to
haue
a
countenaunce
of
grauitie
,
and
workes
of
lenitie
:
to
bee
in
great
authoritie
,
and
to
bee
subiect
to
a
nodding
inconstancie
.
As
if
Bernarde
woulde
haue
sayd
in
a
woorde
:
To
make
a
great
shewe
of
holinesse
,
when
men
be
most
diuellish
,
is
a
thing
most
abhominable
before
God
and
good
men
.
It
is
then
certaine
,
that
all
they
which
beare
one
title
or
name
,
are
not
by
&
by
of
one
condition
,
nor
children
of
the
same
parents
,
nor
souldiours
vnder
one
Captaine
.
And
it
is
no
maruayle
that
also
in
these
dayes
,
manie
of
them
which
passe
vnder
the
title
Protestants
.
,
haue
besides
that
onelie
title
,
nothing
,
or
verie
little
belonging
therevnto
.
But
shall
they
therein
bee
holden
guiltlesse
?
No
,
no.
If
the
Scribes
and
Pharisees
,
which
were
sayde
to
sitte
in
Moses
Seate
,
and
pretended
great
holinesse
,
and
zeale
,
for
the
lawe
and
Traditions
of
theyr
Fathers
,
and
could
not
escape
the
commination
of
that
woe
,
and
terrible
vengeance
which
to
Hypocrites
is
due
:
Alas
,
then
,
to
what
heauie
doome
bee
such
appoynted
,
as
vnder
a
faire
protestation
and
shewe
of
perfection
,
will
neyther
fast
,
nor
pray
,
nor
giue
almose
,
nor
yeeld
tythes
,
nor
tributes
,
nor
yeeld
any
manner
of
true
obedience
to
GOD
,
or
their
Prince
,
or
anie
way
performe
any
of
the
workes
of
Christian
charitie
?
And
to
what
thraldome
bee
those
appoynted
,
that
rather
dedicate
themselues
dayly
and
hourelie
to
heynous
perfidies
,
thefts
,
piracies
,
sacrileges
,
simonies
;
to
enuie
,
ambition
,
auarice
,
backbiting
and
slaundering
to
petiurie
,
lecherie
,
luxurie
,
pride
,
and
idlenesse
:
to
gluttony
,
drunkennesse
,
strifes
,
iniuries
,
and
wickednes
?
are
not
these
the
things
that
pollute
a
man
?
do
not
these
matters
confound
him
vtterly
?
and
are
not
manie
towns
,
cities
,
countries
and
kingdomes
,
spoyled
and
quite
wasted
through
these
inormities
?
Then
what
can
such
persons
expect
and
looke
for
besides
such
destructions
?
Surely
nothing
at
all
.
And
yet
,
as
men
that
haue
no
feare
of
God
,
and
so
no
religion
,
they
dread
not
those
vnhappie
euents
,
vntill
they
come
:
but
sitting
downe
in
the
Chayre
of
Pestilence
,
wherein
they
scorne
God
,
and
all
godlinesse
,
they
liue
without
feare
,
and
die
without
hope
.
7
I
slaunder
not
the
title
or
name
of
Christian
Protestant
,
no
more
then
Paul
did
offend
the
Angels
of
GOD
,
when
he
sayde
,
that
Sathan
transformeth
himselfe
into
an
Angell
of
light
.
The
Lorde
which
seeth
the
secretes
of
all
hearts
,
knoweth
well
that
I
rather
reuerence
and
honour
the
right
Protestant
with
all
mine
heart
.
And
I
am
sorie
,
that
so
noble
a
name
shoulde
bee
imposed
on
such
persons
,
as
doo
iniuriously
vsurpe
thereon
,
abuse
and
prophane
it
,
to
the
high
displeasure
of
God
,
the
discredite
of
the
Gospel
,
and
the
offence
of
good
men
,
in
such
their
grosse
palpable
abhominations
:
But
this
is
the
nature
and
policie
of
the
olde
Serpent
,
wherein
,
hee
is
most
willing
that
his
children
should
immitate
and
follow
him
,
who
being
ashamed
to
shew
himselfe
as
hee
is
,
taketh
on
,
him
the
beautifull
face
of
an
Angell
of
light
:
who
hateth
the
light
,
because
hee
dooth
euill
,
and
who
knoweth
it
to
bee
the
easiest
way
to
beguile
:
for
as
treasons
are
committed
vnder
trust
,
so
are
great
annoyes
compassed
vnder
the
cloake
of
honestie
.
There
is
no
such
foolishnesse
,
as
that
which
hath
a
shewe
of
wisedome
:
no
such
sinne
,
as
that
which
is
coloured
with
righteousnesse
:
no
such
filthinesse
,
as
is
faced
with
holinesse
:
no
such
thraldome
,
as
that
which
pretendeth
libertie
:
neither
are
there
like
abhominations
perpetrated
and
and
wrought
in
all
the
worlde
,
as
those
which
beare
a
shewe
of
the
feare
of
GOD
,
and
Religion
.
Woulde
to
God
that
these
grosse
enormities
were
not
founde
among
them
that
bee
called
Protestants
!
Woulde
to
God
,
that
rather
trueth
,
fayth
,
righteousnesse
,
holinesse
,
charitie
zeale
,
knowledge
,
and
the
feare
GOD
indeed
,
might
yet
one
day
,
bee
more
familiar
,
and
of
greater
estimation
amongest
men
,
as
those
good
giftes
,
which
the
more
common
they
bee
,
the
better
,
by
so
much
the
more
they
appeare
to
be
in
the
eyes
of
all
good
men
!
Then
might
not
our
dreade
bee
so
great
,
seeing
wee
shoulde
not
neede
to
feare
such
dreadfull
euents
,
as
those
heynous
sinnes
engender
in
all
ages
,
among
all
Nations
.
8
The
Lorde
God
of
Israel
sayde
thus
of
the
Israilites
:
The
more
they
encreased
in
multitude
,
the
more
they
sinned
agaynst
mee
.
What
followeth
?
Therefore
I
will
chaunge
their
honour
into
shame
.
Againe
:
Hose.
4.3
,
4
,
5
,
6
,
7.
For
as
much
as
thou
hast
forsaken
the
Lawe
of
thy
God
,
I
will
also
forget
thy
children
.
Heere
is
sorrowe
:
heere
is
woe
inough
:
yet
worthilie
threatned
on
such
a
viperous
broode
.
This
entended
the
Prophet
Isaiah
,
Isay
3.
when
hee
sayd
:
The
Lorde
shall
haue
the
heades
of
the
Daughters
of
Syon
,
and
shall
discouer
their
filthinesse
:
Therefore
sayde
our
Sauiour
thereof
:
O
ye
Daughters
of
Hierusalem
,
weepe
not
for
mee
:
but
weepe
for
your selues
,
and
your
children
.
And
he
added
the
reason
,
namely
,
that
great
miserie
and
sorrowe
shoulde
ouertake
them
,
which
indeed
came
to
passe
vpon
them
,
about
fortie
yeares
.
And
of
such
a
plague
the
Prophet
Amos
forewarned
them
,
when
hee
saide
,
Amos.
5.13
.
that
except
they
did
seeke
good
and
not
euill
,
that
they
might
liue
,
there
should
bee
mourning
in
all
streetes
,
and
they
shoulde
say
in
all
high
wayes
,
Alas
,
alas
:
and
they
should
call
the
husbandmen
to
Lamentation
,
and
such
as
coulde
mourne
,
to
mourning
.
God
reproued
and
threatned
his
owne
people
for
their
wickednesse
.
Now
let
vs
consider
(
I
beseech
you
)
what
these
were
,
whom
the
Lorde
so
reproued
and
threatned
with
these
plagues
and
wo
:
were
they
of
the
Gentiles
?
No
trulie
:
they
were
of
Israel
,
yea
,
of
Syon
.
They
were
those
whome
the
Lord
had
enriched
with
blessings
far
beyond
all
their
neighbors
:
For
he
had
not
dealt
with
anie
Nation
,
as
he
dealt
with
them
in
his
mercie
.
And
what
did
they
?
As
persons
most
ingratefull
,
they
did
not
any
way
beautifie
;
but
euerie
way
pollute
Syon
gates
.
The
more
that
God
expressed
his
loue
towards
them
,
the
more
they
daily
prophaned
themselues
in
the
abuse
of
his
blessings
.
They
said
,
with
that
son
in
the
Gospel
:
Father
,
we
wil
go
forth
at
thy
commaundement
,
and
worke
in
thy
Vineyard
:
But
yet
they
performed
their
promise
nothing
at
all
:
but
went
a
whooring
in
their
owne
inuentions
,
and
forgat
him
that
had
exalted
them
,
and
disdained
that
right
godlie
humilitie
which
beautifieth
them
that
enter
into
Syon
gates
.
Therefore
(
as
it
was
meete
)
hee
which
adorned
them
,
bereeued
them
of
their
garments
,
Wee
must
hereby
take
heede
,
not
to
abuse
the
gifts
of
God
.
made
them
naked
againe
,
and
discouered
their
shame
,
to
their
horrible
confusion
.
A
notable
example
to
terrifie
them
,
that
nothing
regarde
how
they
abuse
those
excellent
blessings
of
the
Lord
,
in
their
wicked
&
vngodly
waies
,
and
ingratefull
hearts
!
Oh
that
it
might
pierce
and
enter
into
the
hearts
of
those
our
carnall
Gospellers
,
who
though
they
cannot
denie
,
but
acknowledge
Gods
great
goodnesse
towards
them
,
do
neuerthelesse
,
eate
with
the
gluttons
,
drinke
with
the
drunkards
,
liue
with
the
adulterers
,
sweare
with
the
blasphemers
,
robbe
with
the
theeues
,
kill
with
the
murtherers
,
sting
with
the
backebyters
,
that
so
,
they
might
bee
fearefull
to
beare
the
diuell
in
their
hearts
,
whiles
they
hold
Bibles
in
their
hands
:
and
learne
,
that
it
were
much
better
that
they
were
stone
cold
,
then
that
(
like
those
stinking
snuffes
whose
lights
bee
lately
quenched
)
they
should
by
their
warmenesse
continue
their
loathsome
sauour
,
so
hatefull
to
God
,
and
offensiue
to
good
men
.
9
Surely
,
when
they
haue
euery
way
assayed
to
ioyne
God
and
Mammon
in
concord
,
and
to
combine
Christ
&
Beliol
together
in
loue
(
because
they
loue
the
world
,
and
would
serue
to
the
time
)
they
shall
well
perceiue
by
the
manner
of
Gods
iudgements
vpon
them
,
that
he
doth
see
theyr
harts
,
doth
know
their
deuises
,
and
meeteth
with
them
therein
well
inough
.
For
though
they
once
saide
in
theyr
hearts
,
We
be
rich
and
encreased
with
goods
,
Reu.
3.15
.
&
haue
need
of
nothing
.
Yet
now
they
shall
know
themselues
,
to
be
wretched
,
and
miserable
,
and
poore
,
and
blinde
,
and
naked
.
And
when
all
these
things
shal
be
well
accounted
,
&
the
reckoning
truely
made
,
they
wil
change
their
opinions
,
and
will
not
say
(
with
him
that
hath
bought
a
good
peni-worth
)
It
is
good
,
It
is
good
:
but
with
him
that
hath
not
money
inough
to
pay
for
that
which
is
bought
:
Deere
,
deere
,
it
is
too
deere
;
Pro.
20.14
.
and
I
had
it
at
an
vnseasonable
hande
.
What
good
hath
all
our
toyle
brought
vs
?
But
whiles
this
wages
is
made
ready
for
them
,
by
him
which
rendreth
to
euery
man
according
to
his
deedes
,
they
cease
not
to
sinne
yet
more
and
more
,
and
that
because
they
loue
and
take
pleasure
in
the
vaine
and
transitorie
things
of
this
world
,
which
they
esteeme
farre
beyonde
the
treasures
and
pleasures
of
the
Kingdome
of
heauen
,
and
which
they
worship
before
the
highest
God
.
And
although
that
it
be
true
,
which
Augustine
sayd
,
Laudabilior
est
animus
cui
notaest
infirmitas
propria
,
&c.
That
is
,
that
mind
to
whome
his
owne
infirmitie
is
knowne
,
is
more
to
be
praysed
,
then
hee
which
neglecting
that
,
searcheth
out
the
walles
of
the
world
,
the
wayes
of
the
starres
,
the
foundations
of
the
earth
,
and
the
pathes
of
the
heauens
:
yet
they
(
in
theyr
conceit
)
are
wiser
then
all
theyr
instructors
,
neyther
will
they
knowe
their
owne
infirmitie
.
And
therefore
,
we
may
pipe
to
them
,
but
they
will
not
dance
:
we
may
teach
them
,
but
they
will
not
learne
:
yea
,
as
the
foole
,
which
though
he
be
brayed
in
a
morter
like
firmentie
corne
,
will
not
for
all
that
forgo
his
foolishnes
:
they
wil
not
be
perswaded
to
know
themselues
,
theyr
owne
condition
,
their
sicknesse
,
theyr
danger
,
their
miserie
,
their
imminent
destruction
,
and
euerlasting
woe
.
Adulators
are
occasions
of
mens
often
slidings
into
sinne
.
10
And
into
this
miserable
case
many
the
more
be
pleasantly
drawne
by
the
Adulations
and
seductions
of
those
immitating
Apes
,
(
I
meane
Flatterers
)
which
beeing
(
indeede
)
of
no
Religion
,
but
Epicures
,
Atheists
,
meere
deriders
of
all
holy
worshippe
,
zeale
,
and
discipline
,
and
the
verie
polipragmones
of
Sathan
,
to
beguile
men
and
to
take
them
in
their
snares
,
haue
learned
such
a
pestilent
Arte
,
and
guilefull
Sophistrie
,
as
ouerthroweth
all
other
laudable
Sciences
.
They
learne
of
the
Camaelion
to
counterfeit
all
colours
sauing
White
,
Camaelion
.
and
in
theyr
dealings
shewe
all
things
saue
honestie
.
Eccho
.
They
learne
of
the
resounding
Eccho
,
to
sooth
them
cunningly
with
yea
Sir
,
no
Sir
,
whose
fauour
they
seeke
to
obtaine
.
They
be
among
the
Iewes
,
as
Iews
:
with
the
Gentiles
as
Gentiles
:
with
Protestants
,
they
bee
as
Protestants
:
with
the
Papistes
,
as
Papists
:
with
Neuters
,
they
bee
Neuters
:
with
them
that
speake
well
,
they
bee
as
good
speakers
:
and
with
them
that
speake
euill
,
they
will
also
speake
euill
,
euen
of
those
things
,
and
of
those
persons
they
knowe
not
:
and
what
things
they
knowe
naturally
,
as
Beastes
that
are
without
reason
,
Iud.
ver.
10.
in
those
things
they
corrupt
themselues
.
They
also
rightly
resemble
those
in
the
Fable
,
which
worshipped
the
Golden
Image
that
the
Assebare
on
his
backe
(
whereof
the
Asse
waxed
proude
,
The
Fable
of
the
Asse
.
thinking
that
all
that
worshippe
was
doone
,
not
to
the
Image
,
but
to
himselfe
)
for
these
persons
reuerencing
onely
the
Wealth
,
credit
,
power
,
and
authoritie
of
them
whome
they
Adulate
,
doo
beare
them
in
hande
,
that
all
these
fayre
wordes
,
obsequies
,
and
worshippes
yeelded
by
them
,
onely
vnto
the
persons
for
theyr
goodnesse
,
qualities
,
and
vertues
.
And
in
regarde
thereof
,
they
giue
Titles
vnto
many
of
them
most
falsely
.
They
call
him
wise
,
which
is
as
foolish
as
Nabal
was
:
They
call
him
righteous
,
which
is
as
wicked
as
Achab
was
:
They
say
,
that
hee
is
louing
,
which
is
as
enuious
as
Cayn
was
.
They
call
the
Prodigall
man
,
liberall
:
the
Couetous
man
,
frugall
:
they
call
him
a
boon
companion
and
a
good
fellow
,
who
is
a
Theefe
,
a
Whoremaister
,
a
glutton
,
a
drunkard
.
These
doo
likewise
resemble
the
craftie
Foxe
,
which
,
seeing
that
the
Crowe
hadde
in
her
Mouth
a
morsell
of
Meate
,
commended
her
for
her
sweete
note
in
singing
,
The
fable
of
the
foxe
and
the
crow
.
and
requested
her
to
sing
:
this
when
the
Crow
assayed
to
do
,
she
opened
her
mouth
and
let
fall
that
morsell
;
which
the
foxe
catching
,
ranne
his
way
with
it
.
So
,
faith
the
Apostle
,
they
reuerence
men
for
aduantage
sake
.
Neither
let
they
to
further
the
destruction
of
them
whome
they
perswade
,
in
such
sort
,
as
the
fowler
destroyeth
those
birds
which
hee
allureth
to
his
snares
,
by
his
sweete
whisteling
.
These
bee
they
which
(
as
Augustine
said
)
doo
binde
men
in
their
sinnes
,
Aug.
super
Psal.
9.
Isa.
5.
Hier.
ad
Celant
.
and
drawe
sinnes
vnto
them
(
as
saith
the
prophet
)
with
cords
of
vanity
.
These
be
those
Syrenes
(
saith
Hierome
)
which
haue
deadly
songs
to
drown
men
in
sin
,
of
whom
men
should
be
very
heedy
,
and
careful
to
eschew
them
,
as
the
strongest
poyson
,
and
the
sorest
persecutors
.
For
it
is
true
,
Aug.
super
Psal.
69.
that
(
as
Augustine
saith
againe
)
Plas
sequitur
lingue
adulatoris
,
quam
manus
persequentis
.
More
cruell
is
the
flatterers
tongue
,
then
the
persecuters
hand
.
Therefore
against
them
praieth
Dauid
,
who
had
of
them
sufficient
experience
:
Lord
,
keepe
mee
from
the
snare
and
grens
of
the
workers
of
iniquitie
,
Psal.
141.5.9
that
theyr
smooth
Oyle
,
and
pretious
balmes
breake
not
myne
head
.
Christ
was
no
flatterer
.
12
They
neuer
learne
this
art
of
Christ
,
for
hee
neither
flattered
any
man
,
nor
liked
of
them
that
vsed
it
;
but
he
commended
the
truth
vnto
his
disciples
,
hee
liketh
them
that
speake
the
truth
to
theyr
neighbours
.
When
Christ
would
commend
and
prayse
Iohn
the
Babtist
hee
did
it
not
without
good
reason
,
Mat.
11.7
.
considering
his
office
and
rare
vertues
:
neither
did
he
so
commend
him
either
in
the
presence
of
Iohn
or
Iohns
disciples
:
but
when
they
were
departed
from
him
,
then
hee
spake
to
the
people
concerning
Iohn
:
By
the
which
,
Who
inuented
the
arte
of
flattery
.
he
freed
himselfe
of
all
suspition
of
flatterie
,
and
gaue
none
occasion
of
vaine-glorie
to
Iohn
.
But
this
art
of
adulation
was
inuented
by
the
Serpent
,
which
by
the
same
beguiled
both
Adam
&
Heuah
in
Paradice
,
to
their
ouerthrow
,
Iob.
32.21.22
.
and
to
his
owne
damnation
.
Elihu
in
Iob
considering
this
,
saide
:
that
he
would
giue
titles
to
no
men
:
and
he
alleadgeth
a
reason
:
Least
my
maker
shuld
take
me
away
sodainly
.
He
saw
that
such
persons
as
imitated
the
Serpent
,
were
with
him
to
be
damned
by
vertue
of
the
curse
.
And
therto
concordeth
that
saying
of
the
prophet
Isayah
.
c.a.
5.
Wo
be
vnto
them
that
put
light
for
darkenesse
,
and
darkenesse
for
light
.
Prou.
17.15
.
That
iustifie
the
vngodly
for
rewardes
.
For
as
a
flame
of
fire
deuoureth
the
stubble
,
and
as
the
chaffe
is
consumed
of
the
flame
,
so
shall
their
roote
be
as
rottennesse
,
and
their
bud
shall
rise
vp
like
dust
:
that
is
,
Prou.
28.10
.
both
they
and
their
posteritie
shall
perish
:
and
they
that
cause
other
to
go
astray
shal
come
to
ruine
.
Hiero.
ad
Demet.
Therfore
happie
be
they
that
do
neither
adulate
others
,
nor
be
by
others
adulated
:
but
that
edifying
themselues
in
their
most
holy
faith
,
and
praying
in
the
holy
Ghost
,
do
keepe
themselues
in
the
fauour
,
loue
,
and
feare
of
God
,
which
euer
hath
,
doth
,
and
will
,
commend
&
worship
them
,
that
serue
him
in
holynesse
and
righteousnesse
.
For
these
men
haue
neither
iust
cause
to
be
angrie
with
themselues
,
and
to
bee
ouercome
with
furie
,
as
those
others
be
occasioned
,
which
haue
bin
led
as
birds
to
the
snare
,
and
fooles
to
the
torment
:
nor
shall
they
bee
moued
to
execrate
and
curse
others
,
as
those
be
constrained
to
do
,
which
in
the
middest
of
their
miseries
,
doo
call
to
minde
by
whose
subtiltie
and
guile
they
haue
beene
drawne
into
these
their
endlesse
calamities
and
woe
.
CHAP.
XVI
.
The
example
of
some
particular
parts
of
title
Protestants
.
Num.
23.22
.
ALthough
there
was
a
time
when
(
as
Baalam
saide
of
the
Israelites
)
God
founde
none
iniquitie
in
Iaacob
,
nor
saw
transgression
in
Israel
:
yet
did
the
Lord
complaine
against
the
Israelites
,
Deut.
32.5.6
not
onely
by
Moses
,
but
also
by
the
Prophet
Isayah
:
Frowardly
haue
they
done
against
him
(
saith
Moses
)
by
their
vices
,
not
being
his
owne
children
,
but
a
wicked
and
a
froward
generation
.
And
therefore
he
thus
expostulateth
:
Do
ye
so
rewarde
the
Lord
:
O
thou
foolish
Nation
and
vnwise
?
Isa.
1.2.24
.
Is
not
he
thy
father
that
hath
bought
thee
?
hath
he
not
made
thee
,
and
ordained
thee
?
And
thus
sayth
the
Lorde
by
Isayah
:
I
haue
nourished
and
brought
vp
children
,
and
they
haue
done
vnfaithfully
against
me
.
And
therefore
he
saith
againe
.
Ah
,
I
must
ease
me
of
mine
enemies
,
and
auenge
me
of
mine
aduersaries
.
Euen
so
in
these
latter
times
,
we
may
easily
descrie
,
but
not
ealy
beare
,
among
such
as
seeme
to
be
of
Israel
,
and
make
faire
protestations
of
Christianitie
,
such
kind
of
persons
as
not
only
Moses
&
Isayah
had
to
do
withal
:
2.
Pet.
2.13.14
2.
Tim.
3.
Mat.
25.
but
also
such
as
both
Peter
and
Paul
do
speake
of
,
when
they
allude
to
the
wordes
of
Christ
in
his
Sermon
of
the
last
dayes
,
to
the
great
greefe
of
the
godly
,
and
to
the
shadowing
of
the
Gospel
of
Christ
among
men
.
And
surely
,
as
Paul
once
sayde
,
and
not
without
sorrow
of
mind
,
after
the
Poet
Epimenides
,
touching
the
particular
nature
and
condition
of
the
Cretians
:
so
I
am
sorie
to
see
,
howe
neere
English
men
verifie
that
olde
Prouerbe
,
Tit.
1.12
.
in
their
vnthriftie
natures
and
euill
conditions
.
Krētes
aeiplseustai
kaka
theria
gasteres
argai
.
The
Cretes
are
liars
,
bad
natured
beasts
,
and
slow
bellies
.
Epimen
.
2
And
I
presume
,
There
is
little
fayth
and
trust
among
men
.
when
other
men
haue
with
me
examined
the
particulars
,
they
will
confesse
the
same
:
for
howsoeuer
it
be
,
it
is
true
that
Synons
periurie
,
Iudas
trechery
,
&
Ananias
hypocrisie
take
such
large
row
me
,
that
this
counsaile
,
Epicarmius
.
Take
heed
thou
trust
no
man
,
is
holden
for
the
verie
strength
of
wisedom
,
euen
among
brethren
,
families
,
friends
,
&
acquaintances
:
yea
,
between
father
and
sonne
,
He
that
wil
be
trusted
must
not
lie
.
mother
and
daughter
.
For
what
credit
can
a
man
repose
there
,
where
no
truth
is
:
Trust
standeth
on
truth
:
where
there
is
no
truth
,
there
can
be
no
credit
at
all
:
there
though
men
sweare
,
they
shall
not
bee
beleeued
.
And
this
is
that
which
lyars
and
breakers
of
promise
gette
,
that
men
will
not
beleeue
them
,
nor
put
trust
in
theyr
wordes
and
promises
,
though
they
happily
report
a
trueth
,
and
intend
to
performe
the
worde
neuer
so
constantly
:
for
as
the
crased
glasse
or
vessell
is
euer
suspected
,
though
it
may
perchaunce
containe
some
kinde
of
licour
for
a
time
:
so
are
they
a
kinde
euer
doubted
of
,
touching
any
truth
or
assurance
of
theyr
worde
,
who
haue
once
fayled
the
same
.
The
Poets
haue
remembred
Cassandra
,
the
Daughter
of
Priamus
,
Cassander
verg.
for
an
example
of
this
thing
,
who
(
as
they
tell
)
for
breaking
off
her
promise
made
to
Apollo
,
had
this
punishment
laide
vppon
her
,
that
speake
she
neuer
so
truely
,
no
man
should
credit
her
words
.
And
the
most
part
,
considering
how
little
men
esteeme
of
honesty
and
plaine
dealing
,
Valer.
max.
li.
7.
doo
willingly
admit
Demosthenes
censure
,
when
being
asked
what
thing
he
thought
to
be
of
most
efficacie
in
speaking
(
among
the
Athenians
)
answered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hypocrisie
:
When
men
make
shew
of
that
which
is
not
,
nor
minde
not
to
performe
.
and
being
yet
further
asked
againe
,
and
again
,
what
thing
was
of
the
greatest
force
in
speaking
,
he
still
answered
Hypocrisie
.
Therefore
men
bee
most
fearefull
to
trust
further
then
they
see
(
as
the
prouerbe
is
)
though
they
deepely
sweare
before
theyr
faces
,
and
haue
no
lesse
colour
howe
to
couer
their
mischiefes
vnder
the
beautifull
vernish
of
honestie
,
religion
,
and
truth
.
This
practise
is
in
no
slender
regarde
,
beeing
taken
for
a
way
most
safe
and
sure
among
men
,
which
also
the
heretike
Priscillianus
thought
the
word
of
God
confirmed
,
Priscillianus
the
heretike
.
and
that
in
some
cases
lying
was
not
forbidden
,
nor
dissimulation
to
be
eschewed
,
but
was
a
thing
tollerable
inough
euen
among
Christians
.
Alas
,
where
is
faith
?
where
is
truth
?
Shall
Christ
come
(
indeed
)
and
finde
neither
faith
,
nor
truth
vpon
the
earth
:
yea
,
yea
,
for
himselfe
hath
sayde
it
,
to
the
shame
and
condemnation
of
such
persons
.
Thrasones
proud
boasters
3
Next
,
it
is
noted
,
that
Thraso
beareth
no
meane
sway
:
he
walketh
after
the
flesh
:
he
standeth
not
a
little
on
his
own
valor
:
he
speaketh
swelling
words
of
vanitie
,
being
proud
,
heady
,
high
minded
,
couetous
,
a
louer
of
himself
.
Howbeit
,
he
can
sometimes
resemble
Iacob
in
voyce
,
though
with
the
rough
handes
of
Esau
.
Esau
.
Alas
,
who
euer
thought
to
see
so
many
of
these
in
this
age
;
and
againe
,
so
few
of
them
that
in
Christian
charitie
are
contented
to
couer
the
multitude
of
sinnes
?
Peter
.
Peter
himselfe
(
though
a
Pastor
of
the
Church
)
speaketh
words
of
vanitie
,
he
is
ready
to
strike
with
the
temporall
sword
,
and
therewithall
to
note
his
fellow
Iohn
,
touching
his
maner
of
walking
,
with
a
curious
and
disdainful
eie
,
when
as
he
himselfe
should
rather
remember
howe
hee
assaied
to
hinder
his
lord
and
maister
from
his
godly
purpose
,
when
hee
should
haue
furthered
him
therein
:
howe
himselfe
slumbred
then
,
when
hee
had
moste
neede
to
watch
with
his
Maister
:
howe
himselfe
denied
his
Maister
three
times
,
when
hee
ought
to
haue
confessed
him
,
and
haue
repented
thereof
.
What
is
this
Peter
?
Is
this
Simon
Barionah
?
Nay
,
this
is
rather
Sathan
,
as
Christ
called
him
,
when
he
bad
him
go
behind
him
.
Sathan
an
hinderer
.
Thus
(
indeed
)
is
one
man
most
ready
to
make
another
man
a
publike
example
with
open
mouth
:
and
one
brother
displaieth
his
full
desire
of
reuenge
on
another
brother
,
resembling
not
onely
Thraso
,
but
also
that
heathen
Achilles
,
who
(
as
the
Poet
said
)
expressed
his
furie
against
his
foes
,
Achillis
.
Homer
.
being
as
sweete
to
himselfe
as
hony
melting
vnder
his
tongue
.
I
say
not
they
resemble
that
valiant
captain
in
his
famous
nature
and
prowesse
,
but
in
furie
and
reuenge
,
as
if
in
stead
of
being
angry
without
sinne
,
they
might
desire
a
reuenge
for
sinne
,
and
thirst
after
the
blood
of
them
,
Psal.
4.
whom
they
hate
and
disdaine
in
their
pride
:
as
if
they
might
without
offence
to
God
,
and
breach
of
charitie
,
hate
one
another
,
face
,
threate
,
and
beate
one
another
,
yea
,
and
kill
one
another
of
them
.
To
this
they
bee
willing
to
pike
occasions
agaynst
their
brethren
,
The
fable
of
the
wolfe
and
the
lambe
.
as
the
Woolfe
in
the
fable
did
agaynst
the
sielie
Lambe
,
when
he
dranke
beneath
him
in
the
Riuer
:
whose
Logicke
they
can
choppe
better
then
anie
good
diuinitie
:
Hee
drinketh
when
I
drinke
:
Ergo
,
hee
troubleth
the
the
water
whereof
I
drinke
.
And
yet
they
retaine
the
title
of
Christians
.
4
If
they
had
anie
respect
to
the
commaundement
of
Christ
,
the
good
lessons
and
examples
of
holie
men
,
and
the
woorthinesse
of
the
Gospel
,
they
woulde
bee
more
wise
,
and
expresse
better
fruits
to
declare
their
Religion
.
Pro.
20.22
.
Touching
the
reuenge
of
iniuries
giuen
&
taken
,
Salomon
counselleth
:
Say
not
,
I
wil
recompence
euill
for
euill
(
that
is
not
good
)
but
waite
vppon
the
Lorde
,
and
hee
shall
saue
thee
.
Christ
teacheth
:
Mat.
5.39
.
Resist
not
euill
:
For
this
worde
,
An
eie
for
an
eie
,
a
tooth
for
a
tooth
,
was
spoken
for
the
Iudges
,
and
not
that
it
might
bee
lawfull
for
euery
man
to
apply
it
to
the
reuenge
of
his
priuate
quarrell
.
He
saith
againe
:
Loue
your
enemies
.
For
that
saying
,
Hate
your
enemies
,
was
added
to
the
wordes
of
the
lawe
,
by
the
false
expositors
of
the
same
.
And
Paul
exhorteth
thus
:
Rom.
12.18.19
Auenge
not
your selues
:
but
giue
place
to
the
backebiter
,
for
it
is
written
,
vengeance
is
mine
:
I
will
repay
,
sayth
the
Lord
.
For
as
nothing
better
beautifieth
a
Christian
,
then
humilitie
,
loue
,
mercie
,
courtesie
;
so
is
there
not
anie
thing
that
more
disgraceth
him
,
then
pride
,
hautinesse
,
boasting
,
disdain
,
wrath
,
vengeance
.
Therefore
when
the
wise
woman
Abigail
the
wife
of
Nabal
,
had
pacified
Dauid
,
and
turned
away
his
displeasure
conceiued
agaynst
her
husband
,
Dauid
was
right
glad
in
his
heart
,
praysed
the
Lorde
,
and
called
her
and
her
counsaile
blessed
,
in
that
shee
had
stopped
him
from
his
purpose
of
shedding
of
blood
in
his
wrath
,
1.
Sam.
25.32.33
.
which
might
(
as
hee
thought
)
haue
tended
to
the
disgrace
of
his
profession
,
and
to
the
displeasure
of
God
.
5
But
let
vs
proceede
:
Oh
good
Lord
!
how
few
finde
wee
of
the
one
sort
,
More
be
giuen
to
lust
,
then
to
actiuitie
and
godlinesse
.
that
are
readie
to
take
vp
with
King
Alexander
,
the
Harpe
of
Achillis
to
play
on
?
And
howe
fewe
finde
wee
of
the
other
sort
,
that
make
right
good
melodie
on
Dauids
Harpe
?
But
on
the
Harpe
of
Paris
the
Troian
,
how
manie
of
either
sort
finde
wee
to
twang
most
odiouslie
?
they
endeuour
not
with
Hercules
,
for
the
loue
of
Ladie
Arete
to
reiect
the
hagge
Kakia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
vertue
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vice
and
pleasure
.
but
with
Sardanapalus
,
in
the
loath
of
Arete
,
to
embrace
Kakia
.
Few
be
giuen
to
actiuitie
,
lesse
to
godlinesse
:
Gens
inimica
Deo
.
too
manie
(
as
enemies
to
God
,
and
foes
to
all
vertues
)
are
bent
to
lust
,
to
loue
dalliaunces
,
and
luxurie
.
And
this
kinde
of
Musicke
is
without
measure
delighted
in
with
them
,
both
in
youth
and
age
,
Aug.
de
doct.
Christ
.
to
the
honour
of
Bacchus
,
and
Venus
,
most
farre
off
from
that
honest
shamefastnesse
,
and
abstinence
,
which
to
women
is
beautie
,
and
to
men
an
ornament
;
and
which
beeing
wanting
in
either
,
they
care
not
what
wickednesse
they
commit
.
Quantas
Leones
domuit
vna
infirmitas
delicata
:
id
est
,
Idem
de
singul.
cler.
luxuria
?
What
mightie
Lions
(
sayth
Augustine
)
hath
one
delicate
infirmitie
,
namely
,
luxurie
tamed
?
Which
though
vile
shee
be
and
wretched
,
yet
she
maketh
her
prayes
of
great
and
valiant
men
.
Val
.
Max.
lib.
9.
This
flattering
euill
,
is
easier
to
bee
accused
,
then
to
bee
eschewed
:
this
is
that
which
betrayed
Hanniball
into
the
hand
of
the
Romanes
:
what
vice
more
vile
?
What
thing
more
hurtfull
?
In
ventre
pingis
,
non
in
esse
sapientiam
.
By
this
hellish
hagge
are
vertues
quayled
,
victories
doo
languish
,
glorie
is
deuoured
of
infamie
,
and
the
powers
both
of
bodie
and
minde
are
so
weakened
,
that
a
man
shall
hardlie
discerne
whether
it
bee
more
pernicious
to
bee
captiued
either
of
that
,
or
of
his
mortall
foes
.
Bed
.
de
temp.
Sol.
This
is
that
(
sayeth
Bede
)
which
effeminateth
the
minde
,
weakeneth
the
bodie
,
defileth
the
soule
,
and
corrupteth
the
person
.
Therefore
Hierom
exclaimed
thereof
:
O
ignis
infernalis
luxuria
:
O
luxurie
that
fire
of
hell
,
the
matter
whereof
is
gluttonie
,
whose
flame
is
pride
,
whose
sparckles
are
euill
wordes
,
whose
smoke
is
infamie
,
whose
ashes
are
vncleannesse
,
whose
end
is
hell
?
6
Surelie
,
these
thinges
are
not
so
much
to
bee
maruailed
at
,
because
they
bee
so
common
:
howbeeit
,
they
may
bee
lamented
,
because
they
cannot
bee
amended
,
nor
throughly
corrected
among
men
,
with
whome
this
diuell
dwelleth
to
theyr
destructian
:
but
yet
woulde
they
bee
something
better
,
were
it
not
that
they
also
,
who
ought
to
bee
lightes
,
The
good
examples
of
the
teachers
are
auailable
to
them
that
should
learne
and
good
examples
of
life
vnto
others
,
bee
polluted
in
the
same
Puddles
.
Can
those
young
Schollers
learne
well
to
write
,
which
haue
no
good
Copies
and
examples
giuen
them
of
their
Schoolemaister
?
No
trulie
:
so
neither
can
the
people
behaue
themselues
like
christians
,
when
their
teachers
haue
no
light
in
them
,
or
at
the
least
,
The
names
of
certaine
sherpheards
shine
not
before
men
in
holie
doctrine
and
Christian
behauiour
!
Alas
,
it
is
too
manifestly
perceiued
,
that
Tyterus
,
Battus
,
and
many
like
pastorall
persons
haue
quite
forgotten
Salomons
affixe
to
the
conclusion
of
his
last
solace
:
Eccles.
12.9.10
.
Pan
was
said
to
be
the
God
of
the
shepheards
.
Virg.
Egl.
1.2
Ouid.
li.
2.
&
3.
Metam
.
and
being
fatte
and
full
,
they
bee
willing
to
commit
the
regarde
of
their
faint
flockes
to
that
rusticke
Pan
,
as
forgeth
the
Poet
:
Both
sheepe
and
shepeard
now
let
Pan
Regard
,
and
cure
them
as
he
can
.
In
the
meane
time
,
Theoer
.
Idyl
.
3.
they
bee
in
flamed
with
the
passion
of
an
idle
mind
:
(
I
meane
,
with
that
which
springeth
vp
of
leasure
and
idlenesse
,
and
is
allayed
through
exercises
and
want
of
idlenesse
,
as
both
the
Poets
and
Chrysostome
write
)
for
the
amourous
conceyte
of
Narcissus
besottes
them
:
Nar.
enamored
with
his
owne
beautie
.
Hyena
a
beast
that
deceiueth
the
shepherds
.
Names
of
certaine
wanton
women
.
Hyenas
voyce
allures
them
,
and
they
harpe
lustilie
for
Amarillis
,
and
Galathaea
,
and
Phyllis
,
which
had
lately
enamoured
them
:
which
also
in
fine
,
doo
prooue
as
Dalila
to
Samson
,
to
deceiue
them
:
as
Hyena
to
the
pastour
to
deuoure
them
:
as
Syrenes
to
the
Nauigatours
to
drowne
them
.
Of
this
sayeth
Augustine
:
Aug.
desing
clericorum
.
Quanti
&
quales
Episcopi
,
&
Clerici
,
&c.
Oh
howe
manie
,
and
what
notable
Bishoppes
and
great
Clearkes
,
(
after
manie
tryed
battailes
of
confessions
and
victories
,
after
manie
great
woorkes
and
maruailous
tokens
,
are
knwon
to
haue
made
shipwracke
of
all
these
thinges
,
when
they
haue
beene
willing
to
sayle
in
this
fraile
bottome
.
This
Vice
distained
Nicholas
,
and
vtterly
defamed
Demas
.
Nicholas
.
Demas
.
7
Neuerthelesse
,
this
deuise
better
delighteth
them
,
then
that
they
shoulde
watch
in
the
colde
nights
,
and
labour
in
the
feruent
hote
dayes
,
and
that
so
much
the
sooner
,
Herod
.
because
that
Herode
the
Tetrarch
,
so
well
affecteth
Iohn
the
Tell-truth
(
whatsoeuer
face
hee
shewe
before
the
people
)
that
hee
had
leauer
his
head
were
taken
from
his
shoulders
,
and
presented
before
him
in
a
platter
,
at
the
request
of
a
wanton
Girle
,
then
that
hee
shoulde
liue
any
longer
to
be
a
reproouer
of
him
for
his
daliaunces
with
Philips
wife
:
although
hee
bring
his
authoritie
with
him
from
God
.
And
for
that
Pope
Boniface
the
seuenth
,
Boniface
the
seuenth
.
Fulgosus
.
commaunded
the
eyes
of
Cardinall
Iohn
to
bee
pulled
out
,
because
hee
presumed
to
tell
him
of
his
open
abhominations
,
as
his
dutie
was
to
doo
:
And
for
that
Pope
Innocent
did
so
well
digest
it
,
Innocent
.
to
bee
reproued
for
his
negligent
prouision
against
schismes
,
that
he
caused
them
which
vndertook
to
tell
him
of
the
same
,
to
bee
cast
downe
headlong
from
the
loftie
windowes
.
Iere.
8.12
.
What
will
they
answer
.
Cant.
3.1
.
and
7.14
.
Fie
for
shame
!
what
abhominable
things
bee
these
that
they
do
:
and
yet
they
bee
nothing
ashamed
:
yea
,
they
knowe
of
no
shame
!
Alas
what
will
they
do
in
the
day
of
their
visitation
,
and
in
the
morning
when
that
Christ
shall
see
if
the
Vine
bee
sprung
foorth
:
if
the
Grapes
be
growne
:
and
if
the
Pomgranates
bee
shut
out
?
For
he
will
surely
call
an
account
of
them
,
and
the
reckoning
must
be
made
in
that
day
,
before
his
tribunall
seate
.
But
learne
this
:
as
the
holie
spousesse
coulde
not
finde
him
whom
her
soule
loued
,
by
the
night
times
in
her
bed
:
so
neither
will
Christ
bee
found
out
of
them
,
either
by
carnall
reason
,
or
worldlie
lustes
,
which
obscure
in
them
the
light
of
true
knowledge
:
and
if
they
finde
him
not
with
Iohn
the
Baptist
;
howe
can
they
shewe
him
to
Andrew
?
If
Andrew
finde
him
not
,
howe
can
hee
declare
him
to
Simon
?
And
if
Philip
followe
not
the
Lorde
at
his
commaundement
,
how
is
hee
able
to
finde
and
perswade
Nathanael
?
But
if
anie
of
them
be
otherwise
minded
,
They
that
enter
into
this
charge
,
must
not
seeke
for
any
worldly
peace
.
and
seeke
with
Demas
,
Nicholas
,
and
such
backesliders
,
peace
,
ease
,
and
contentation
in
the
lustes
of
their
eyes
,
the
lustes
of
their
flesh
,
and
in
the
pride
of
life
(
when
they
shoulde
rather
doo
their
duties
,
come
what
loue
soever
)
they
may
looke
for
peace
:
Ier.
8.15
.
but
they
shall
fare
neuer
the
better
:
they
may
waite
for
a
time
of
health
:
but
they
shall
finde
nothing
but
trouble
.
For
they
bee
set
in
the
battaile
to
striue
agaynst
powers
,
Ephes.
6.
and
mightie
aduersaries
in
the
worlde
.
Well
then
:
will
yee
enter
thee
fielde
,
and
not
looke
for
strokes
?
Will
yee
followe
Christ
,
and
neither
hunger
nor
thirst
?
Will
yee
striue
to
come
into
heauen
,
and
liue
as
yee
lift
?
Iere.
45.
In
trueth
your
expectation
is
vaine
:
yee
doo
sorelie
deceiue
your selues
,
and
your
Lord
and
Maister
will
not
allow
it
so
.
To
follow
him
he
must
take
vp
the
crosse
on
your
shoulders
:
to
come
to
heauen
,
ye
must
prepare
your selues
in
the
feare
of
God
,
and
a
cleane
life
.
Simon
Magus
.
But
it
is
lamentable
to
consider
what
power
Simon
Magus
hath
to
enchaunt
men
with
his
sorceries
:
howe
prompt
that
lying
spirit
is
to
enter
the
mindes
and
mouthes
of
Achabs
Prophets
,
if
God
once
permit
him
:
how
readie
Asmodaeus
is
to
search
the
bedde
of
Raguels
Daughter
,
2.
Chro.
18.21
Tob.
6.
if
hee
bee
not
restrayned
by
Raphael
the
Angell
?
And
howe
hastie
Satan
is
to
trie
the
patience
of
holie
Iob
,
if
that
once
by
Gods
permission
,
Iob.
1.10
.
hee
can
pike
out
but
the
verie
least
occasion
agaynst
him
:
from
this
troublesome
spirite
,
and
all
other
his
hideous
deceites
,
the
Lorde
God
deliuer
vs
,
especiallie
all
them
,
by
whose
holy
doctrine
and
godly
life
,
the
Church
is
and
ought
to
be
lightned
and
instructed
.
Pythias
a
contencious
person
in
Athens
8
Now
to
hinder
all
the
good
which
is
expected
,
that
busie
and
contentious
Pythias
,
(
which
should
rather
haue
stood
to
the
deliberation
of
that
wife
Phocian
,
within
the
Citie
of
Athens
,
then
to
haue
torne
out
his
owne
tongue
with
long
lippe-labour
in
euerie
lire
)
being
prouoked
maketh
no
small
stirre
,
not
onely
in
the
Church
,
but
also
in
the
Common-weale
,
to
the
great
disquiet
of
the
wise
Magistrate
,
to
the
griefe
of
the
vigilant
Pastour
,
and
to
the
high
displeasure
of
the
Almightie
God
.
And
may
we
call
him
a
Protestant
:
a
Christian
?
No
,
no
:
for
those
qualities
beseeme
neither
Protestants
,
nor
Christians
:
neither
would
those
title
Christians
(
if
they
were
not
more
then
heathenish
)
aduenture
such
actions
and
deuises
,
as
the
very
heathen
vtterly
abhorred
as
abhoninable
.
But
Pythias
in
his
contention
&
stir
nothing
blusheth
to
condemne
one
liberal
science
,
whiles
he
would
seem
to
commend
one
other
of
the
same
sort
,
notwithstanding
,
that
thereby
he
incurre
more
discredite
in
the
one
,
then
gain
credit
by
the
other
:
and
withal
,
he
maketh
no
scruple
of
this
,
Mephiboseth
Ziba
.
2.
Sam.
16.4
.
Naboth
.
Achab.
1.
King
.
21.
Math.
4.9
.
that
Mephiboseth
be
quite
beggred
,
so
as
by
the
same
Ziba
hee
be
made
a
gentleman
:
that
Naboth
be
murthered
,
so
as
Achab
be
pleasured
.
Oh
good
Lord
!
what
else
is
this
,
but
the
verie
worship
of
the
diuell
?
Let
the
shew
therof
be
neuer
so
glorious
?
The
very
heathen
(
according
to
the
rule
of
naturall
reason
)
haue
vehemently
disliked
this
,
to
take
from
one
man
to
giue
to
another
man
:
as
to
rob
one
,
and
enrich
another
with
the
spoile
.
Phocian
also
ratifieth
this
:
Phocian
.
among
the
Athenians
in
his
time
,
that
was
a
farre
better
thing
for
a
man
to
satisfie
and
pay
his
debts
,
then
to
giue
and
bestowe
on
other
men
,
that
which
hee
hath
gotten
by
rapine
and
deceit
.
Doth
not
this
redound
to
the
disgrace
of
such
Christians
,
as
let
not
to
contriue
such
tragaedies
?
yes
doubtlesse
.
9
Howbeit
,
that
neither
the
heathen
Philosophers
may
condemne
them
in
open
censure
,
nor
the
populer
opinions
point
at
their
faces
with
worthie
infamie
,
there
is
a
pretie
preoccupation
deuise
to
preuent
all
.
Ziba
accuseth
Mephiboseth
to
haue
his
possession
.
Ziba
must
now
perswade
Dauid
the
King
(
who
fauoureth
Mephiboseth
(
by
one
deuise
or
other
)
that
Mephiboseth
is
Dauids
enemie
:
neither
must
Ziba
sticke
to
blow
both
hoate
and
colde
in
this
case
,
as
did
the
olde
Heremite
in
the
Fable
,
The
fable
of
the
Heremite
.
who
blew
on
his
fingers
beeing
a
colde
,
to
warme
them
,
and
presently
with
the
same
breach
blew
on
his
broath
being
hoate
,
to
coole
it
.
How
we
should
vse
and
esteeme
of
the
fellowship
of
such
kinde
of
persons
,
the
fable
telleth
vs
.
But
so
it
is
,
that
Mephiboseth
is
vniustly
accused
before
Dauid
,
by
him
who
would
seeme
to
commend
him
to
his
face
.
So
also
was
poore
Naboth
accused
and
condemned
,
and
the
lande
of
the
one
is
diueded
,
and
the
vineyard
of
the
other
possessed
,
and
all
is
safe
and
sure
inough
,
so
long
as
the
eyes
of
men
be
deluded
.
In
the
meane
time
this
is
not
considered
,
Vengeance
sleepeth
not
.
that
vengeance
sleepeth
not
:
for
as
Stesichoras
sayde
so
long
sithence
(
whose
sentence
for
grauitie
the
famous
Philosopher
Aristotle
remembred
)
The
very
Grashoppers
do
sing
in
the
fields
of
such
kinde
of
dealings
:
that
is
,
Arist.
in
Rhetor.
the
poore
afflicted
and
oppressed
doo
powre
forth
theyr
complaints
in
theyr
fields
vnto
God
,
crying
for
iust
vengeance
on
theyr
oppressors
,
whom
the
Lorde
God
delayeth
not
to
recompence
according
to
their
deserts
&
the
desire
of
his
oppressed
children
,
Read
.
chap.
25.7
.
when
they
bee
forced
not
onely
to
acknowledge
the
vprightnes
of
the
iudgements
of
God
vpon
them
;
but
also
to
confesse
how
rightly
and
orderly
that
sentence
is
verified
on
them
,
Mar.
7.12
.
Luke
6.3
.
&
there
posterities
,
which
(
besides
the
words
of
Christ
in
the
like
case
)
experience
hath
hatched
in
allages
.
Melant.
in
Argum.
4.
in
Ecclen
.
Solon
.
The
man
who
mischiefs
doth
inuent
,
To
make
another
man
to
smarte
:
Shall
others
finde
,
him
to
preuent
,
Therewith
to
pierce
him
at
the
heart
.
Tit.
1.15
.
10
Howsoeuer
the
Cretians
haue
beene
iustly
censured
,
these
actions
and
deuises
are
so
hainous
and
loathsome
in
the
eyes
and
iudgement
of
other
heathen
,
that
they
haue
iudged
them
as
contrary
to
nature
,
to
reason
,
to
vertue
,
and
all
honestie
,
which
they
)
according
to
their
knowledge
)
both
vsed
and
reuerenced
in
farre
better
sort
then
many
Christians
in
name
,
whom
therefore
(
after
the
example
of
Christ
,
the
Prophets
&
Apostles
,
which
haue
produced
the
birds
,
the
beasts
,
and
the
Gentiles
to
teach
others
)
we
may
worthily
note
&
apply
without
any
offence
to
the
wise
.
The
heathen
haue
obserued
oathes
and
promises
.
Of
the
very
Paganes
,
some
haue
bin
noted
firme
and
constant
to
the
death
,
of
their
words
and
promises
,
especially
then
,
when
they
did
sweare
by
those
Gods
which
they
worshipped
,
holding
that
(
which
Plautus
hath
counselled
)
for
a
sure
axiome
or
ground
.
Moriri
sese
misere
mauolet
,
quam
non
perfectumreddat
,
Terent
in
phormione
Plaut
in
Asmar
.
quod
promiserat
.
Let
a
man
wish
rather
to
die
wretchedly
,
then
to
promise
a
thing
and
not
to
performe
it
.
And
that
another
aduiseth
,
Prius
mori
,
quam
fidem
fallere
.
Choose
rather
to
die
,
then
to
falcifie
thy
faith
.
And
therof
thus
censureth
Ouid.
The
way
seems
sure
,
&
oft
in
vre
,
with
friendly
face
men
to
beguile
:
Which
yet
,
how
sure
,
or
oft
in
vre
,
is
naught
,
&
eke
a
practise
vile
.
Among
these
,
such
persons
as
obserued
not
oathes
and
promises
haue
bin
taken
discredited
,
vnworthy
of
all
trust
,
and
most
infamous
for
euer
:
yea
,
Plagues
ensue
the
breach
of
leagues
and
promises
.
and
they
haue
thought
that
great
plagues
ensued
the
breach
of
promises
,
oathes
,
&
lawful
leagues
.
Therfore
when
Pyrrhus
the
king
of
Epirotes
,
contrary
to
his
promise
&
vow
made
to
the
Argiues
in
Achaia
,
had
entred
their
Citie
,
&
in
that
conflict
was
slaine
and
his
band
discomfitted
by
Antigonus
the
King
of
Macedon
(
whose
aide
the
Argiues
had
desired
&
obtained
for
their
rescue
and
defence
)
it
was
thought
,
that
destruction
was
inflicted
on
him
and
his
souldiers
by
the
gods
,
for
his
infidelitie
,
and
that
well
worthie
for
as
the
Poet
writeth
.
Why
would'st
thou
not
performe
in
fine
,
Ouid.
The
iust
effect
of
promise
thine
.
The
Sythians
,
the
Medeans
,
the
Arabians
,
&
the
Aegiptians
,
haue
in
the
old
time
esteemed
so
much
of
fidelity
&
trust
in
oathes
,
words
,
&
promises
,
Silius
Italicus
.
li.
3.
val.
pun
.
sec.
that
they
deemed
death
but
a
mean
punishment
for
perfidious
and
faithlesse
persons
:
&
the
Romanes
iudged
that
scarcely
any
plague
or
punishment
whatsoeuer
was
seuere
inough
,
&
hard
,
for
such
malefactors
,
whom
after
that
they
had
offended
,
they
would
very
seldome
pardon
,
and
neuer
trust
again
,
worthily
deseruing
(
as
they
heide
)
that
Iupiter
should
cast
them
out
of
the
societie
and
companie
of
al
men
,
and
burie
their
carcases
in
extreame
ignomie
and
vtter
diffame
.
Therfore
when
Metius
Fuffetius
the
Albane
King
,
Metius
Fuffe
.
who
had
promised
the
Romane
King
Tullus
Hostilius
to
assist
him
against
his
enemies
,
did
neuerthelesse
break
his
oath
,
and
trecherously
deceiued
him
:
he
was
at
length
taken
by
Tullius
Hostilius
,
and
tyed
to
two
Carts
,
his
handes
to
the
one
,
his
feete
to
the
other
,
and
so
the
Horses
beeing
forced
contrarie
wayes
,
Tit.
liu
.
histor.
ab
vrb
.
cond.
li.
1.
he
was
rent
asunder
.
Although
Titus
Liuius
disliked
much
this
punishment
,
as
too
sharpe
and
cruell
,
wherein
hee
saide
was
small
regarde
of
humane
lawes
:
yet
Virgil
,
considering
the
greatnesse
of
the
fault
,
alloweth
thereof
with
this
censure
:
At
tu
dictis
,
Albane
,
maneres
.
Anied
.
li
8.
But
thou
(
O
Prince
of
Albany
)
thy
promise
should'st
haue
kept
.
The
Turke
reproueth
Christ●ans
.
11
The
Barbarous
Turke
hath
hard
censures
in
this
case
:
neither
hath
he
letted
to
reproue
the
Christians
for
their
slender
regard
of
their
promises
,
and
to
complaine
against
them
to
Iesus
Christ
,
whom
he
knew
the
Christians
worshipped
.
When
Amurathes
the
Turke
,
once
saw
how
that
Ladislaus
the
Hungarian
King
,
Amurathes
Ladislaus
.
Iulian.
by
the
counsaile
of
the
Cardinall
Iulian
,
had
(
contrarie
to
his
oath
and
promise
)
sette
on
the
Turks
and
murthered
manie
of
them
,
he
tooke
out
of
his
bosome
a
Booke
containing
the
conditions
of
peace
,
complaining
and
speaking
to
Iesus
Christ
in
this
sort
.
This
is
the
Booke
;
these
be
the
conditions
of
peace
which
thy
Christians
haue
broken
!
therefore
,
O
Christ
,
if
thou
be
the
true
sonne
of
God
,
as
these
do
affirme
,
now
shew
openly
,
that
the
periurie
of
thy
people
do
nothing
please
thee
.
See
what
followed
within
a
while
after
:
the
Turke
setting
fiercely
on
the
King
and
the
Cardinall
,
slew
them
both
,
and
with
them
no
small
number
of
their
Souldiers
,
in
the
yeere
of
Christ
1444.
Although
it
had
beene
so
,
that
the
Turke
had
falsified
his
promise
,
(
which
he
would
not
to
the
death
)
yet
should
not
the
Christian
King
haue
fayled
therein
,
if
hee
should
haue
dyed
an
hundred
times
,
being
no
more
lawful
for
him
to
breake
his
oath
,
when
he
had
promised
to
be
at
peace
,
then
it
was
lawful
for
the
king
of
Ierusalem
to
breake
that
promise
and
oath
which
he
had
made
to
the
King
of
Babilon
,
Ier.
27.8
.
in
the
name
of
the
lord
,
Ezech.
17.13
15.
whose
periury
the
Prophet
Ezechiel
sharply
reproued
,
and
the
king
himselfe
for
the
same
,
was
hardly
punished
.
Should
he
prosper
?
shall
he
escape
that
doth
such
things
?
or
shall
hee
breake
the
couenant
and
escape
free
.
Although
Synon
doo
prostitute
his
conscience
and
credit
to
periurie
and
deceits
,
Synon
pariured
.
Virg.
yet
should
Christians
girde
themselues
with
truth
,
they
should
do
as
they
say
,
if
they
haue
sayd
it
according
to
the
lawe
of
God
:
yea
,
and
albeit
that
the
Papists
haue
taken
vp
that
prophane
rule
to
obserue
,
Papists
regard
not
theyr
oathes
made
vnto
vs
.
Fryer
Forest
.
Grafton
.
Chro.
pag.
1236.
Linguaiuro
,
mentem
,
iniuratamgero
,
I
sweare
and
promise
with
my
tongue
onely
:
but
not
with
mine
heart
:
and
in
that
regarde
,
Frier
Forest
thought
he
might
lawfully
breake
his
oath
which
he
had
sworne
to
king
Henry
the
eight
,
saying
:
Hee
tooke
the
oath
with
his
outwarde
man
,
but
his
inward
man
neuer
consented
thereto
:
and
that
those
our
aduersaries
regarde
neither
faith
nor
promises
made
by
them
vnto
vs
,
whome
they
call
Heretikes
:
yet
know
we
right
well
,
that
the
breach
of
a
lawfull
oath
and
promise
,
is
most
odious
to
the
Lord
,
Psal.
15.
August
.
de
ciuit
.
dei
.
li.
2.
ca.
▪
19.
Eccles.
5.3
.
and
fearefull
to
the
consciences
of
true
Christians
,
who
loue
rather
to
yeeld
to
the
truth
,
then
to
seeke
to
conquere
hir
,
which
wil
not
be
conquered
.
This
is
Salomons
saying
touching
lawfull
vowes
and
promises
:
If
thou
vowe
a
vowe
vnto
God
,
be
not
negligent
to
performe
it
.
Againe
,
If
thou
promise
any
thing
pay
it
,
Nota.
for
it
is
better
that
thou
make
no
promise
,
then
that
thou
shouldest
promise
and
not
pay
.
Such
onely
(
as
Dauid
saith
)
are
meete
to
dwell
in
the
Lords
tabernacle
.
Psal.
15.
And
this
is
the
rule
of
the
Gospel
prescribed
vnto
Christians
,
whose
yea
should
be
yea
,
and
whose
nay
should
bee
nay
,
and
euen
so
,
Amen
:
that
being
faithfully
minded
,
they
might
deale
honestly
one
with
another
,
and
feare
not
to
blaspheme
,
least
for
their
blasphemie
and
false
dealing
,
they
be
giuen
ouer
to
Satanto
be
tormented
.
12.
As
touching
other
particular
poynts
,
I
mind
not
here
to
rehearse
the
particular
doctrines
,
examples
,
&
rules
of
Hermes
,
Trismegistus
,
Socrates
,
Pithagoras
,
Plato
,
Aesope
,
Menander
,
Phocian
,
Aristides
,
and
others
,
being
Philosophers
,
Poets
,
and
wise
men
of
the
Gentiles
,
the
which
are
yet
worthy
regard
,
and
may
aptly
be
placed
before
the
faces
of
Christians
,
if
not
to
teach
them
,
yet
at
the
least
to
condemn
them
,
as
the
Queene
of
the
South
,
and
the
Niniuites
were
sometimes
called
forth
against
the
Iewes
by
Christ
himselfe
:
but
in
steede
of
them
all
,
we
will
produce
that
most
ancient
Poet
Philemon
,
whome
Iustinus
Martyr
disdained
not
(
though
a
Christian
)
to
remember
with
worthie
praises
.
For
(
indeed
)
this
Poet
,
hath
in
few
words
(
among
others
)
gathered
together
the
cheefe
principles
and
groundes
of
that
sound
doctrine
and
institution
of
life
,
which
not
onely
the
Sibylles
,
but
also
the
better
sort
of
the
Poets
and
Philosophers
helde
,
embraced
and
assayed
to
practise
in
their
liues
,
howsoeuer
Epicurus
,
Diagoras
,
and
some
other
of
the
wayning
and
latter
sort
of
the
Philosophers
and
Poets
haue
digressed
from
those
rules
of
wisedome
by
them
prescribed
and
taught
.
Philemon
,
Heming
.
de
leg
.
Mat.
hauing
first
reprooued
the
great
abhominations
and
errours
of
them
which
thought
to
please
GOD
,
with
the
great
multitude
of
Sacrifices
of
Bulles
,
Goates
,
and
such
things
,
hee
afterwarde
telleth
what
a
man
shoulde
doo
indeede
to
please
God
of
heauen
,
and
what
was
required
of
him
in
these
words
.
To
God
see
thou
do
sacrifice
:
Phil.
touching
the
worship
of
God
.
Thy selfe
being
iust
,
in
right
iustice
.
A
saying
well
worthie
of
all
Christians
to
be
embraced
,
as
vnto
whom
that
sentence
of
Christ
belongeth
,
and
vnto
the
which
,
that
of
Philaemon
is
neere
like
.
The
true
worshippers
shall
worshippe
the
Father
in
spirit
and
truth
.
That
is
,
as
Zacharie
singeth
,
Ioh.
4.23
.
In
holinesse
and
righteousnesse
.
This
thing
the
very
Iewes
themselues
scarce
regarded
,
Luke
1.
which
vaunted
of
the
Temple
,
and
entitled
themselues
Abrahams
children
,
and
the
only
worshippers
of
God
,
&
thought
they
had
pleased
God
wel
when
they
brought
great
sacrifices
vnto
the
altar
,
howsoeuer
their
liues
were
distaigned
with
abhominations
.
Hebr.
4.12.13
But
God
who
saw
their
thoghts
,
&
(
as
Aesope
said
to
his
son
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seeth
and
knoweth
all
things
,
Isa.
1
&
5.
Ier.
7.
&
46.
and
will
not
bee
deceiued
as
men
be
deceiued
,
loathed
theyr
hypocrisie
,
reprooued
them
by
Isayah
and
other
Prophets
,
&
worthily
reiected
them
and
their
sacrifices
.
Would
to
God
that
Philemon
and
other
heathen
Philosophers
,
might
not
worthily
both
reproue
and
condemne
Christians
now
:
yea
,
those
Christian
Protestants
that
boast
so
much
of
their
titles
&
dignities
,
for
their
vngodlinesse
and
vnchristian
behauiour
.
13
Next
,
the
same
Philemon
hath
in
effect
these
words
:
Philemon
touching
the
ciuill
life
.
To
please
God
,
it
is
meete
that
a
man
declare
himselfe
an
honest
man
:
that
he
be
not
a
defiler
of
Virgins
,
nor
an
adulterer
,
nor
a
theefe
,
nor
a
murtherer
:
that
he
couet
not
another
mans
goods
,
nor
his
wife
,
nor
his
house
,
nor
his
possessions
,
nor
his
seruant
,
nor
his
maide
,
nor
his
horses
,
nor
his
oxen
,
nor
so
much
as
one
smal
threed
of
his
:
for
God
which
is
wel
pleased
with
righteous
deeds
,
and
cannot
abide
the
wicked
,
is
euer
present
before
thee
,
and
seeth
altogether
.
A
notable
doctrine
of
an
heathen
Poet
,
so
neere
the
veritie
of
the
legal
,
Exo
20.
Mich.
6.
Mat.
6.
prophetical
,
&
euangelical
doctrine
,
to
the
which
,
as
himself
laboured
to
conforme
himself
,
so
did
also
others
among
them
,
in
the
person
of
all
the
which
,
let
Socrates
be
noted
,
who
touching
himselfe
saide
,
that
in
himselfe
he
had
subdued
Nature
,
(
that
is
,
those
infirmities
whereunto
he
was
subiect
by
nature
)
through
his
studie
of
philosophie
:
in
the
which
,
as
he
learned
to
know
God
&
how
to
liue
,
so
he
feared
not
for
the
profession
of
the
same
God
,
and
his
good
life
,
to
die
most
willingly
,
notwithstanding
the
great
entreatie
that
his
friendes
made
vnto
him
,
to
submitte
himselfe
to
the
lawes
and
wicked
opinions
of
the
Athenians
,
as
Plato
hath
reported
it
.
14
Oh
,
that
we
Protestants
had
this
conscience
of
our
owne
profession
,
and
especially
such
among
vs
,
as
are
placed
and
authorized
to
teach
,
rule
,
and
informe
others
,
that
yet
at
the
least
,
those
heathen
men
bee
not
called
foorth
in
the
iudgement
before
GOD
to
condemne
vs
,
which
haue
not
onely
their
rules
,
but
also
the
rules
,
doctrines
and
examples
of
Christ
,
and
his
holie
Apostles
,
Euangelists
,
and
Martyrs
to
instruct
vs
:
Therefore
knowing
by
these
lawes
and
instructions
,
what
the
will
of
GOD
is
,
and
considering
that
wee
bee
of
the
ofspring
of
God
,
and
as
children
vnder
their
parents
)
doo
euer
stand
in
neede
of
his
helpe
(
as
Aratus
writeth
,
)
and
in
fine
,
Arat.
solens
.
howe
much
hee
woulde
that
our
holinesse
and
pure
liues
shoulde
shine
before
those
Gentiles
,
to
whome
the
bright
shining
Sunne
of
righteousnesse
appeared
,
not
as
vnto
vs
:
let
vs
yeelde
our selues
wholie
vnto
his
holinesse
,
and
so
order
our
liues
according
to
our
profession
,
that
the
Lorde
may
gladlie
acknowledge
vs
for
his
owne
Children
,
and
daylie
minister
vnto
vs
that
,
whereof
wee
stand
in
neede
,
and
for
the
which
wee
are
taught
to
pray
in
these
wordes
.
Our
dayly
bread
giue
vs
this
day
.
Otherwise
,
Seneca
,
in
trag
.
octan
.
act
,
2.
whiles
wee
woulde
bee
accounted
men
,
not
onelie
of
the
siluer
age
,
but
also
of
the
golden
age
,
wee
shall
bee
founde
and
so
prooued
indeed
(
by
Astraea
or
Iustice
)
to
bee
but
of
the
Copper
age
,
from
whom
this
noble
vertue
(
contemning
the
impietie
of
men
)
is
departed
,
as
the
same
Poet
writeth
.
Astraea
she
did
flie
,
this
kinde
of
men
,
so
wicked
then
,
And
plac'd
herselfe
in
skie
.
CHAP.
XVII
.
The
former
argument
is
continued
.
Men
being
at
peace
vnder
a
peaceable
Prince
,
waxe
wearie
of
well
doing
:
contemne
Religion
,
and
liue
wickedlie
,
neither
will
they
take
heede
by
other
mens
plagues
.
MOst
men
,
when
they
heare
tell
of
Laish
,
Iud.
18.17
.
which
being
waxen
fat
and
wealthy
,
was
secure
,
and
feared
no
misfortune
,
vntill
that
misfortune
ouerwhelmed
her
:
they
do
without
mouth
condemne
the
carelesse
security
of
Laish
,
Men
can
condemne
the
foolishnesse
of
others
,
and
yet
not
apply
their
examples
to
themselues
,
being
within
the
same
predicament
.
&
laugh
at
her
destruction
.
So
do
they
likewise
,
when
they
heare
of
Moab
,
which
had
rested
long
on
her
lees
,
and
neuer
thought
of
any
rolling
,
till
time
she
so
sauoured
,
that
she
needed
to
be
changed
from
out
of
one
vessell
into
another
.
Also
they
wonder
at
the
famous
Citie
of
Hierusalem
,
which
had
forgotten
the
Lord
,
and
all
his
benefits
,
and
pampered
vp
her selfe
much
like
vnto
Sodom
,
not
knowing
the
time
of
her
visitation
,
vntil
the
day
came
,
wherin
the
daughters
of
Hierusalem
were
forced
to
weep
bitterly
for
themselues
and
their
children
.
This
and
such
like
fearfull
examples
men
can
read
of
,
and
heare
to
be
recorded
in
the
holy
Scriptures
,
and
daily
talke
of
them
:
howbeit
,
the
whiles
they
haue
not
the
grace
to
applie
these
&
such
like
things
,
so
as
therof
they
may
make
to
themselues
a
benefit
,
with
this
consideration
,
that
these
examples
are
made
perpetuall
to
instruct
all
men
in
the
posteritie
,
that
the
like
sinnes
do
euer
deserue
,
and
haue
commonly
the
like
plagues
,
without
timely
repentance
.
And
herein
they
be
much
like
vnto
those
Iewes
,
whom
the
lord
reproued
for
that
they
said
:
Surely
,
if
we
had
bin
in
the
dayes
of
our
fathers
,
Mat.
23.
then
would
we
not
haue
partaked
with
them
in
the
blood
of
the
Prophets
;
when
yet
themselues
ceassed
not
to
fulfill
the
measure
of
their
fathers
in
their
bloody
persecution
of
the
Prophets
&
of
the
wise
men
which
God
sent
vnto
them
:
for
these
men
say
,
if
we
had
beene
of
Laish
,
or
of
Moab
,
or
of
Ierusalem
,
we
wold
not
haue
bin
so
carelesse
,
secure
,
&
vnthankfull
to
God
for
his
blessings
:
we
would
haue
considered
from
whence
came
all
our
peace
and
prosperitie
;
we
would
haue
knowne
the
day
of
our
visitation
,
&
what
belonged
to
our
ease
,
and
bin
prouident
and
wise
:
but
behold
,
whiles
they
bee
excellent
in
the
obseruing
of
other
men
and
their
cases
,
they
neglect
themselues
,
&
consider
not
that
those
examples
of
yore
are
made
perpetual
for
the
posteritie
,
which
therby
may
be
happie
,
if
they
can
be
made
warie
.
Men
,
for
the
most
part
,
in
this
case
do
near
counterfeit
that
couetous
Euclio
,
Plaut.
Euclio
laugheth
at
the
case
of
Tantalus
.
Mutato
nomine
de
te
fabula
narratur
.
who
,
hearing
the
Poet
to
tell
of
Tantalus
,
that
was
thirstie
in
the
midst
of
the
water
,
was
moued
to
laugh
at
his
folly
,
when
notwithstanding
,
if
he
had
but
changed
his
name
,
he
shuld
haue
perceiued
that
the
fable
pointed
at
himself
,
being
indeed
poor
in
the
midst
of
his
welth
.
It
is
no
mean
furtherance
to
helth
for
a
man
to
know
himself
sicke
,
&
with
what
infirmity
he
is
touched
:
for
he
wil
theron
repair
to
such
a
phisition
as
(
he
is
perswaded
)
can
do
him
good
,
and
not
before
that
:
for
the
whole
haue
no
neede
of
the
Physitian
,
and
they
that
be
righteous
already
in
their
own
conceits
,
thinke
themselues
to
haue
no
need
of
Christ
.
Long
peace
is
enemie
to
good
maners
,
not
of
it
owne
nature
,
but
of
the
corrupt
nature
of
man
,
which
as
the
water
not
moued
will
soone
smell
.
2
It
is
true
,
that
as
prosperitie
maketh
men
wantons
:
so
long
peace
(
as
Iuuenal
saide
)
is
an
enemie
to
good
maners
,
and
maketh
bad
souldiours
:
not
that
the
fault
is
in
that
prosperitie
and
peace
,
but
in
such
foolish
people
,
as
abuse
the
same
:
for
The
foole
(
as
saith
Salomon
)
being
full
,
cannot
measure
himself
.
Not
only
the
heathen
which
know
not
god
,
but
also
the
very
Christians
in
name
,
whom
the
Lord
hath
enriched
and
blessed
euerie
way
,
farre
beyond
the
heathen
,
being
growne
fat
and
restie
,
do
kick
with
the
heele
,
as
vnbrideled
colts
agaynst
God
,
and
degenerate
from
their
former
fauour
through
their
abuse
of
the
creatures
,
Ephes.
6.
Iude.
7.3
.
Rom.
13.
and
their
manifold
abhominations
.
Insomuch
that
when
the
Lord
presseth
them
foorth
to
fight
for
him
,
and
Gedeon
,
that
is
,
in
the
Lordes
warres
,
they
want
the
Armour
of
Christian
souldiours
:
they
bee
feeble
,
they
bee
faint
hearted
,
they
lappe
water
as
Dogges
,
they
can
neither
go
wiselie
,
nor
walke
honestlie
,
nor
stande
worthilie
,
but
by
their
cowardly
cowching
,
and
reuolting
from
their
profession
,
they
shew
forth
the
fruits
of
their
long
peace
which
they
haue
abused
,
and
decipher
themselues
(
in
a
kinde
of
rebellion
)
to
bee
the
very
enemies
of
the
Crosse
of
Christ
,
whose
ensignes
sometimes
they
had
displayed
.
Would
to
God
,
that
neither
my selfe
,
nor
anie
other
man
coulde
iustlie
include
any
of
our
English
Protestants
within
this
predicament
,
that
so
,
they
might
bee
well
able
to
pleade
for
themselues
against
euery
one
that
would
either
condemne
or
accuse
them
of
such
a
fault
!
But
I
am
right
sorie
,
because
I
may
say
,
that
it
toucheth
manie
of
them
so
neare
,
that
they
cannot
bee
excused
,
nor
cleared
,
though
that
Demosthenes
,
and
Cicero
,
were
theyr
Oratours
to
pleade
for
them
:
nor
can
they
escape
the
deserued
iudgement
,
if
God
awarde
them
execution
,
though
Noah
,
Iob
,
and
Daniel
,
dwelt
in
the
midst
of
their
Cittie
,
except
that
they
repe●●
.
3
In
whatsoeuer
coast
they
stande
now
,
A
degeneration
from
vertue
.
this
is
most
apparant
,
that
too
manie
of
them
haue
againe
admitted
him
into
their
houses
,
whome
it
pleased
God
in
his
mercie
,
sometimes
to
cast
out
:
whereby
their
last
beeing
worse
then
the
beginning
,
they
shall
neuer
bee
able
to
ende
with
the
righteous
,
(
as
Balaam
desired
that
hee
might
)
except
they
remember
from
whence
they
bee
fallen
,
and
repent
.
Though
they
haue
made
shewe
of
a
good
commencement
and
beginning
,
yet
beholde
,
they
go
slowlie
forward
:
yea
,
rather
as
wearie
of
doing
wel
they
haue
fainted
and
made
shipwrack
of
faith
,
and
a
good
conscience
,
which
aboue
all
things
they
should
haue
retained
.
The
nearer
they
came
to
the
goale
,
the
swifter
should
their
course
haue
bin
,
and
from
one
vertue
they
should
haue
proceeded
vnto
another
,
vntill
they
had
been
perfect
men
in
Christ
:
but
alas
they
haue
slugged
,
they
haue
left
the
goale
of
eternal
life
,
they
haue
declined
from
the
strength
of
faith
,
vnto
the
weaknesse
of
mans
carnal
conceits
.
They
are
worse
nowe
in
their
age
,
then
they
haue
bin
in
their
childhood
.
In
this
they
are
verie
much
like
the
Indian
Pandora
,
The
Pandora
of
India
.
a
kinde
of
people
which
in
their
youth
haue
white
hoar
heads
,
as
old
men
,
and
in
their
elder
age
,
they
haue
blacke
haire
,
as
young
men
.
For
when
they
were
but
yong
,
and
tender
as
babes
in
knowledge
,
they
expressed
some
tokens
of
christianitie
&
grauitie
:
but
now
when
they
should
haue
put
from
them
childishnes
,
by
reason
of
riper
yeares
,
and
the
longer
vse
of
the
word
of
God
,
they
vtter
more
notes
of
childish
wantonnesse
,
then
euer
they
did
before
.
Neither
are
they
vnlike
the
Tarsen
Hermogenes
,
Hermogenes
was
in
his
old
age
as
a
child
.
who
when
he
was
but
fifteene
yeares
old
,
was
reported
of
,
to
be
an
approued
Sophist
,
that
Marcus
Antonius
much
affected
him
,
and
enriched
him
with
many
noble
gifts
:
howbeit
in
processe
of
time
(
whether
it
were
through
the
great
abundance
of
his
wealth
,
or
worldly
pleasures
,
or
sicknes
,
or
want
of
exercise
)
he
did
vtterly
lose
the
habit
of
his
facultie
:
Antiochus
Sophista
.
of
whom
therefore
the
Sophist
Antiochus
was
wont
to
say
:
Hermogenes
in
pueritia
Senex
,
&
in
senectute
puer
:
that
is
,
Hermogenes
is
become
in
his
olde
age
a
childe
,
who
in
his
childhood
was
an
old
man
.
And
no
maruell
(
for
as
it
seemeth
to
me
)
they
haue
quite
forgotten
the
vow
and
promise
made
in
their
baptisme
to
the
Lord
,
&
those
principles
of
religion
wherein
they
seeming
expert
vnder
their
cathechizers
,
haue
bin
confirmed
:
I
pray
God
,
that
they
do
not
also
with
Demas
forsake
Paul
in
the
open
field
for
the
loue
of
this
present
worlde
,
and
that
so
,
with
Alexander
,
Himmeneus
,
Caine
,
Esau
,
and
Iudas
,
they
make
not
ship-wracke
of
altogither
in
the
ende
.
Men
wane
in
holinesse
,
and
become
barren
as
the
she
wolfe
.
4
Thus
is
it
not
onely
apparant
how
they
haue
forgotten
that
which
before
they
had
learned
in
the
word
of
God
:
but
also
how
they
with
the
Moone
wane
and
slide
backward
in
godlines
and
wax
barren
of
the
woorkes
of
Charitie
and
Christianitie
,
wherein
they
be
neither
so
full
,
nor
so
forward
,
nor
so
fruitfull
,
as
they
were
wont
to
be
.
But
how
neare
do
they
follow
the
propertie
of
the
shee
woolfe
,
which
(
besides
manie
euill
qualities
)
hath
a
yearlie
defect
in
procreation
?
Surely
as
neare
as
may
bee
:
for
as
the
first
time
she
beareth
fiue
,
the
second
time
but
foure
,
the
third
time
but
three
,
the
fourth
time
but
two
,
the
fifth
time
but
one
,
and
then
after
that
shee
remaineth
euer
barraine
:
So
,
whereas
,
in
the
first
age
of
our
peace
they
employed
(
as
it
were
)
fiue
Talents
,
and
yeelded
thereof
the
increase
,
in
the
second
age
or
yeare
,
they
contented
themselues
with
foure
,
in
the
thirde
age
with
three
,
in
the
fourth
age
with
two
,
in
the
fifth
age
with
one
,
in
comparison
with
the
former
,
and
so
are
become
meere
barraine
,
for
the
most
part
.
For
though
the
worde
of
God
bee
preached
plentifullie
,
and
the
blessings
of
God
doo
abounde
,
wherewith
men
might
bee
mooued
to
praise
him
in
an
holie
life
:
yet
there
is
a
complaint
vttered
,
and
a
Citation
sent
foorth
from
him
that
hath
a
controuersie
with
the
Inhabitants
of
the
lande
:
because
,
Hose
.
4.1
,
2.
There
is
no
truth
,
nor
mercie
,
nor
knowledge
of
God
in
the
land
:
but
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
whoring
,
and
blood
toucheth
blood
,
&
yet
none
may
rebuke
them
,
nor
reproue
them
,
they
cannot
abide
it
,
but
will
rebuke
the
Prophets
,
the
Preachers
and
ministers
,
whose
office
is
to
crie
out
against
them
and
their
sinnes
.
So
little
care
they
to
fight
the
good
fight
with
fayth
and
a
good
conscience
:
so
deuoid
of
counsell
be
they
,
&
without
all
vnderstanding
in
the
word
of
god
,
Deut.
32.28
.
and
44.
through
that
which
they
might
prolong
their
daies
in
the
land
wherin
the
Lord
hath
planted
them
,
and
liue
if
they
would
.
5
Herehence
is
also
discried
,
that
daungerous
sin
which
hurteth
mans
soule
with
a
desperate
wound
:
vz.
A
deepe
distrust
of
the
diuine
Prouidence
,
A
distrust
of
Gods
prouidence
.
by
faith
in
the
which
,
men
haue
a
chief
comfort
in
this
life
,
and
without
the
which
,
they
run
into
a
labyrinth
of
errors
.
Diagoras
.
Diagoras
the
Atheist
hath
within
his
Schoole
manie
shrewd
Schollers
,
though
Cleanthes
the
Philosopher
,
Cleanthes
.
by
the
verie
operation
of
nature
,
confirmeth
the
mightie
woorking
of
the
high
God
in
all
worldlie
things
:
yea
,
though
the
Lord
testifieth
in
his
word
plainly
,
Abac.
1.5
.
Act.
13.41
.
and
we
do
see
it
euidently
,
that
the
almightie
God
worketh
a
worke
in
our
dayes
:
yet
say
they
,
Magister
dixit
:
Our
maister
hath
said
,
and
we
will
beleeue
him
.
When
men
do
distrust
God
,
they
flie
to
their
owne
deuises
.
Now
vpon
this
suggestion
,
Adam
desireth
a
more
pleasant
place
then
Paradice
to
liue
in
:
Lot
deuiseth
a
safer
towne
then
Zoar
to
dwell
in
:
Peter
for
feare
what
wil
folow
,
denieth
his
maister
:
Annanias
and
Zaphira
,
deale
deceitfullie
to
eschew
beggerie
.
The
Gergesites
desire
Christ
to
depart
from
their
coasts
for
the
safetie
of
their
swine
:
Demas
ioyneth
hands
with
the
world
in
hope
of
fauor
:
and
the
Protestant
is
nothing
scrupulous
to
pertake
with
the
Peripatike
,
the
Stoicke
,
the
Epicure
,
the
theefe
,
the
murtherer
,
the
periurer
,
the
bragging
Thraso
:
yea
,
and
(
though
it
bee
certaine
,
that
Dagon
cannot
stand
neare
the
Arke
of
God
,
1.
Sam.
5
,
3
,
4
and
the
Israelites
bee
commanded
to
depart
from
the
tent
of
Corah
,
&
to
touch
nothing
of
his
,
Protestants
do
halt
betweene
two
as
luke-warme
.
least
they
perish
with
him
:
yet
)
a
thousand
of
them
which
go
vnder
this
title
,
shame
not
to
halt
between
God
and
Baal
,
betweene
Moses
and
Corah
,
betweene
Christ
and
Belial
,
for
their
worldly
respects
;
and
so
,
as
it
be
for
their
aduantage
and
filthie
lucre
,
let
their
trafficks
and
dealings
be
either
with
the
Papist
,
or
the
Turke
,
or
the
Barbarian
,
or
the
diuell
,
they
nothing
regard
;
nor
remember
they
what
the
holy
Scripture
sayth
vnto
the
Angell
of
the
Church
of
the
Laodiceans
,
and
to
them
of
that
Church
,
which
were
neither
heat
nor
cold
,
Apoc.
3.16
.
but
luke-warme
.
6
Further
,
A
contempt
of
Religion
.
they
proceede
and
thinke
(
so
farre
is
impietie
encreased
)
that
it
is
lawfull
for
them
to
wreast
all
Religion
to
their
owne
commodities
and
gaine
:
the
rather
,
because
the
diuel
perswadeth
than
,
that
Religion
is
nothing
else
but
a
certaine
humane
inuention
and
politike
rule
of
mans
wit
:
and
that
al
the
professors
of
Religion
are
but
schollers
vnto
Numa
Pompilius
,
and
vaine
triflers
,
Valer.
max.
li.
1.
ca.
3.
as
Iulian
the
Apostate
in
that
conceit
,
wickedly
censured
the
Christians
,
and
scornefully
cast
in
their
teeth
the
Crosse
of
their
maister
.
Therefore
,
Numa
Pompilus
a
king
of
the
Romanes
,
who
to
perswade
the
people
,
faigned
that
the
lawes
he
gaue
them
,
was
by
the
commandement
of
the
goddesse
Aegera
,
with
whom
he
saide
he
had
conferenced
Iulian
the
Apostate
.
as
they
nothing
blush
to
resemble
hm
(
scorning
them
that
appeare
zealous
for
their
God
)
so
handle
they
the
most
sacred
law
of
the
Lord
and
the
Gospel
,
as
[
](A18015-e54270-b)*
*
Neanthus
.
Neanthus
handled
the
harp
of
Orpheos
,
when
expecting
the
trees
to
dance
,
he
did
by
his
confused
iangling
thereon
,
cause
the
dogges
to
barke
at
him
.
They
argue
of
Religion
,
as
[
](A18015-e54300-b)*
*
Pilate
.
Macchiauile
.
Pilate
did
of
the
Truth
,
wherof
when
hee
heard
Christ
to
speake
,
he
saide
(
after
a
scornefull
sort
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
What
thing
is
truth
?
&
so
went
presently
forth
,
not
vouchsafing
to
abide
the
answere
to
his
owne
question
.
Such
an
one
was
that
Macchiauile
,
who
perswaded
men
to
gouerne
in
this
world
,
partly
by
fraud
,
partly
by
force
,
and
partly
by
fortune
:
and
not
by
the
diuine
prouidence
,
whereat
hee
iested
:
immitating
therein
,
not
onely
Iulian
and
those
prophane
heathen
,
Psal.
115.
which
said
of
the
Israelites
,
Where
is
now
theyr
God
(
making
a
mocke
of
theyr
religion
)
but
also
(
and
that
effectually
)
that
cankred
Serpent
,
which
hearing
that
God
had
forbidden
Adam
and
Heuah
the
Tree
of
knowledge
of
good
and
euill
,
Gen.
3.
scoffed
at
Gods
word
,
and
saide
:
Tush
,
it
is
nothing
so
:
yee
shall
not
die
,
but
ye
shall
be
as
Gods
.
7
To
be
short
,
there
be
too
many
of
them
that
here
hence
reason
with
the
Saduces
,
that
there
is
neither
Angell
,
Saduces
.
Act.
23.8
.
nor
spirit
,
nor
resurrection
,
yea
,
with
that
senselesse
foole
,
that
there
is
no
God
,
howsoeuer
they
protest
:
The
foole
hath
said
in
his
heart
there
is
no
God
.
for
their
liues
and
conuersations
,
theyr
wordes
and
manner
of
languages
decipher
the
same
.
But
if
they
bee
induced
to
graunt
the
beeing
of
GOD
,
yet
imagine
they
,
that
God
is
either
of
no
regarde
or
desire
,
or
habilitie
,
to
rewarde
vertues
with
honours
,
or
to
defende
the
oppressed
from
theyr
foes
in
this
life
,
or
to
giue
victorie
in
battaile
,
or
to
punish
horrible
sinnes
with
horrible
plagues
,
or
else
,
that
his
mercie
is
so
great
that
he
will
forgiue
men
all
their
sinnes
be
they
neuer
so
heynous
:
that
hee
is
a
patient
rewarder
,
and
will
not
bee
reuenged
on
them
that
blaspheme
him
most
bitterly
:
The
heresie
of
the
Origen●sts
yea
,
and
that
(
as
the
Origenistes
defende
)
the
mercie
of
God
pearceth
into
hell
,
so
farre
,
that
not
onely
all
men
both
good
and
badde
,
but
also
,
the
very
Diuelles
and
damned
Spirits
shall
at
length
be
saued
.
Moreouer
,
hauing
such
an
vnreuerent
opinion
of
God
,
and
of
his
holy
Religion
,
They
that
beleeue
not
well
cannot
liue
well
.
they
presume
with
prophane
Senacherib
against
the
God
of
Israel
:
they
cease
not
,
but
with
that
atheisticall
Cyclops
,
(
whome
Euripides
bringeth
in
)
doo
rayle
against
all
diuine
powers
,
against
the
Prophets
,
the
Apostles
,
and
Christ
,
whome
(
in
an
vnsauery
comparison
amiddest
theyr
scurrilitie
and
carnal
companions
)
they
ioyne
with
Machomet
and
the
Pope
,
An
vnsauory
comparison
.
which
three
they
say
doo
trouble
the
whole
worlde
.
Therefore
they
sweare
,
as
though
they
had
no
soules
to
bee
damned
,
they
liue
,
as
though
they
were
very
diuelles
incarnate
;
neither
is
there
any
villanie
and
wickednesse
,
which
they
will
blush
to
perpetrate
and
committe
,
without
all
feare
of
God
or
reuerence
of
man
.
What
eares
can
but
glow
to
heare
this
?
what
eyes
can
abide
to
see
it
?
Howbeit
,
in
despight
of
Gods
iudgements
,
and
in
contempt
of
all
men
that
yerne
at
theyr
vngodlynesse
,
Sap.
2.6.7
.
they
endeuour
to
cheere
themselues
with
themselues
,
and
with
them
that
sayde
:
Lette
vs
enioy
the
pleasures
that
are
present
:
Let
vs
fill
our selues
with
good
Wine
and
Oyntment
:
lette
there
no
Flower
of
the
time
escape
vs
:
let
vs
Crowne
our selues
with
Rose
buds
before
they
bee
withered
:
let
there
be
no
fayre
medow
,
but
our
lust
go
through
it
:
let
euery
one
of
vs
bee
partakers
of
our
voluptuousnesse
:
lette
vs
leane
some
token
of
our
pleasure
in
euerie
place
:
for
that
is
our
portion
,
Lucillius
.
and
this
is
onely
our
lot
.
Vnto
such
hayleth
that
most
ancient
Satyricall
Poet
of
the
Romanes
,
worthily
scorning
them
thus
:
Viuite
lurcones
,
comedones
,
viuite
ventres
.
That
is
,
O
Spendthrifts
,
Tospots
,
Bellygods
,
liue
ye
,
be
lustie
.
So
Salomon
by
an
Ironicall
speech
dirideth
the
folly
of
such
fooles
:
Be
merrie
thou
lustie
ladde
,
in
thy
gallant
yong
dayes
:
and
let
thine
heart
cheere
thee
in
thy
youth
:
and
walk
in
the
wayes
of
thine
heart
:
and
according
to
the
lust
of
thine
eyes
.
All
this
is
most
pleasant
for
such
Brutes
:
but
thereunto
is
added
that
which
striketh
them
dead
.
Yet
knowe
this
(
saith
hee
)
that
for
all
these
things
God
will
bring
thee
into
iudgement
.
In
the
meane
time
,
Reu.
2.22
.
Luke
16.
Virgil.
Aeneid
.
6.
there
is
for
them
prepared
a
lodging
with
the
damned
diuell
in
the
burning
lake
of
hell
,
and
there
be
,
which
waite
daily
and
hourely
to
bring
them
to
their
bedde
,
they
that
may
go
to
their
owne
place
,
where
burning
with
Diues
,
Discite
Iustitiam
,
moniti
,
&
non
te
nuere
Dinos
.
&
boyling
with
Phlegyas
,
they
may
with
the
one
wish
for
water
to
coole
their
tongues
,
and
with
the
other
giue
warning
to
theyr
mates
,
that
they
learne
righteousnesse
,
and
not
be
so
bold
thenceforth
,
as
to
contemne
God
and
the
Saints
.
For
hither
must
they
come
,
walking
as
they
doo
,
neither
from
this
place
shall
they
be
freed
either
by
theyr
golde
or
siluer
,
or
by
their
landes
or
reuenewes
,
4.
Esd.
9.12
.
or
by
their
worldly
fauour
,
strength
,
wisedome
,
and
policie
.
8
But
this
they
foresee
not
,
vntill
that
(
indeede
)
with
Diues
they
feele
their
remedilesse
miserie
,
and
with
Phlegyas
their
wretched
condition
,
The
vngodly
man
foreseeth
not
his
owne
destruction
.
&
be
made
rather
examples
for
others
,
then
instructions
for
themselues
.
In
this
point
,
they
resemble
that
foolish
Ape
,
which
hauing
once
caught
an
harpe
,
twanged
thereon
,
daunced
and
leapt
backwarde
on
the
top
of
an
high
house
,
so
farre
,
till
at
the
length
he
sprang
ouer
the
same
and
brake
his
necke
.
So
hauing
some
high
conceite
of
themselues
,
they
little
regard
either
their
dutie
to
God
,
or
their
owne
miserable
condition
,
and
thinke
not
of
the
danger
they
fall
into
through
their
wicked
apostacie
.
Therefore
they
compasse
many
things
and
build
high
Towers
on
sundry
foundations
:
with
the
Gramarians
they
recount
the
aduentures
of
Vlisses
,
and
the
wandrings
of
Aenaeas
:
with
the
Mathematickes
,
they
stare
on
the
Sunne
,
Moone
,
and
Starres
,
and
make
fleshly
reasons
for
those
supernall
things
:
howbeit
,
they
haue
no
reason
for
their
own
loose
&
filthy
liues
,
and
wandring
wits
.
The
former
dayes
they
much
commend
,
and
greedily
gape
for
things
future
:
but
the
time
present
,
with
their
present
commodities
they
wastefully
consume
.
To
bee
breefe
,
in
their
owne
opinion
they
be
the
wisest
persons
in
the
world
,
and
yet
,
how
little
foresight
they
haue
for
themselues
,
it
is
easily
seene
:
when
wanting
wisedome
,
they
die
the
fearefull
death
.
Vnto
whom
therefore
may
be
aptly
applyed
the
censure
of
Euripides
(
the
which
Cicero
also
vsed
in
the
like
case
.
)
Misô
sophistèn
,
ost
is'ouch
auto
sophòs
.
That
Sophist
hate
I
,
and
esteeme
of
wit
and
wisedome
small
:
Who
for
himselfe
(
in
time
and
place
)
hath
wisedome
none
at
all
.
Such
persons
be
they
!
so
liue
they
!
and
so
die
they
!
But
(
this
notwithstanding
)
as
the
fleshly
Epicure
(
which
differeth
nothing
from
a
beast
,
cheefely
,
The
Epicure
would
be
taken
for
a
Philosopher
.
in
that
hee
defineth
all
euill
to
be
in
the
paine
and
affliction
of
this
life
,
and
all
good
to
be
in
voluptuousnesse
,
and
worldly
,
and
fleshly
pleasures
)
doth
neuerthelesse
take
vpon
him
the
person
of
a
Philosopher
,
and
would
bee
esteemed
indeed
:
so
those
fleshly
and
Atheisticall
persons
,
blush
not
to
call
and
entitle
themselues
Right
Christian
Protestants
,
and
would
be
angrie
with
all
them
who
would
not
so
take
and
esteeme
them
.
And
though
their
kind
of
wisedome
be
that
which
belongeth
rather
to
Sophisters
,
then
well
beseemeth
men
(
as
did
that
of
Euclides
,
whome
therefore
Socrates
woorthily
reprooued
)
yet
with
most
impudent
faces
,
they
challenge
to
themselues
the
highest
wisedome
,
they
vsurpe
on
the
best
titles
,
The
Romanes
esteemed
none
honourable
but
the
vertuous
,
and
therefore
they
builded
the
Temple
of
honour
,
adioyning
to
the
Temple
of
vertue
,
with
none
other
way
to
enter
into
the
temple
of
honour
,
but
through
the
Temple
of
vertue
.
and
would
be
esteemed
honourable
(
if
they
might
)
though
they
yet
neuer
entred
the
Temple
of
Honour
through
the
gate
of
vertue
:
by
as
good
reason
may
the
Aethiopian
call
himselfe
a
right
Englishman
.
9
How
neere
they
approach
in
these
poynts
vnto
him
that
(
though
hee
be
most
foule
and
ougly
)
mustereth
foorth
himselfe
as
an
Angell
of
Light
,
any
man
that
hath
wisedome
may
easily
discerne
.
With
him
(
therefore
)
that
they
bee
both
reproued
,
iudged
,
and
condemned
,
it
is
iust
and
right
in
equall
censure
,
as
such
to
whome
it
is
sayde
,
O
yee
generation
of
Vipers
,
how
can
ye
escape
the
fire
of
hell
.
When
the
Iewes
intitled
themselues
the
children
of
Abraham
(
notwithstanding
,
that
both
in
life
and
Religion
they
were
wicked
and
abhominable
)
Saint
Iohn
the
Baptist
verye
sharpely
reprooued
them
,
Mat.
3.9
.
and
sayde
,
Bee
ye
not
of
such
mindes
,
that
yee
woulde
say
within
your selues
,
wee
haue
Abraham
to
our
Father
.
And
the
Lord
himselfe
,
seeing
how
much
they
graded
on
Abraham
,
when
they
were
so
farre
estranged
from
him
,
and
from
all
holy
Religion
,
to
stoppe
their
mouthes
he
plainely
tolde
them
whose
Children
they
were
indeede
,
saying
vnto
them
:
Yee
are
from
beneath
:
Againe
,
Ioh.
8.23.44
.
Yee
are
of
this
world
:
Againe
:
Yee
are
of
your
Father
the
Diuell
.
And
this
hee
prooueth
by
that
they
did
the
deedes
of
the
Diuell
,
and
obserued
his
lusts
,
contemning
the
worde
of
GOD
,
despising
Christ
Iesus
,
louing
murther
and
lying
,
before
loue
and
trueth
,
and
wallowing
in
all
vngodlinesse
.
For
indeede
when
men
doo
neither
well
beleeue
,
nor
liue
well
,
and
yet
woulde
bee
taken
for
right
Christans
,
and
Christan
Protestants
,
what
doo
they
else
but
immitate
the
Diuell
,
endeuour
to
slaunder
the
Crosse
of
Christ
,
to
prophane
Religion
,
and
to
anger
the
Lorde
much
more
,
then
they
doo
,
which
beeing
Heathens
,
Psal.
50.
Ioh.
16.
Apoc.
3.
doo
yet
so
continue
and
declare
themselues
,
iustly
moouing
him
by
his
Spirite
to
reprooue
them
,
and
threaten
them
with
eternall
damnation
?
But
lette
vs
heare
what
Chrysostome
sayth
vnto
those
kinde
of
pesons
,
In
flor.
doctor
.
and
so
conclude
this
Chapter
.
O
thou
Hypocrite
(
sayth
hee
)
If
it
bee
a
good
thing
to
be
good
,
why
wilt
thou
only
shew
thy self
to
be
that
which
in
truth
thou
art
not
?
If
it
be
an
euill
thing
to
bee
euill
,
why
wilt
thou
be
that
,
which
thou
wouldest
not
appeare
to
be
?
If
it
bee
a
good
thing
to
appeare
good
,
it
is
better
good
to
bee
:
If
it
be
an
euill
thing
to
appeare
euill
,
it
is
worst
euill
to
bee
.
Therefore
either
shew
thy selfe
that
which
indeede
thou
art
:
or
else
be
thou
that
,
which
thou
wouldst
shew
thy selfe
to
be
.
Thus
shuld
men
make
the
tree
good
and
the
fruit
good
,
shew
their
fayth
out
of
their
workes
,
and
by
a
good
life
declare
themselues
the
Seruants
of
Christ
:
Neither
should
the
diuell
and
this
Angels
either
be
found
in
Heauen
,
or
presume
to
shew
themselues
as
Angels
of
light
,
either
in
the
Church
,
or
in
the
Christian-Commonwealth
.
CHAP.
XVIII
.
An
instruction
for
all
Christians
.
A
Caueat
for
Englishmen
.
Ier.
9.1
.
The
godly
haue
cause
to
mourne
.
OH
,
that
mine
head
were
full
of
water
,
and
mine
eies
a
fountaine
of
teares
,
that
I
might
weepe
day
and
night
for
the
future
miseries
of
my
people
!
For
men
haue
so
little
consideration
,
from
whome
euerie
good
thing
commeth
,
that
they
haue
quite
forgotten
that
wonderful
deliuerance
of
the
little
Citie
from
the
siege
and
tyrannie
of
that
mightie
King
,
and
all
other
notable
benefits
that
the
Lord
hath
in
his
mercie
done
for
them
and
their
fathers
.
Wherein
they
resemble
the
olde
Israelites
,
whose
vnkindnesse
and
rebellion
Moses
iustly
reproued
:
and
those
Israelites
whom
Dauid
,
Deut.
32.
Psal.
106.
Isa.
1.
&
5.
His
6.
&
7.
Isayah
,
Hoseah
&
other
prophets
haue
worthily
blamed
for
their
ingratitude
to
the
Lorde
,
and
those
Iewes
whom
Christ
both
vpbraided
and
threatened
:
with
whom
also
,
without
speedie
repentance
,
they
shall
be
cast
out
:
for
like
sinners
,
haue
commonly
like
plagues
and
punishments
.
These
things
if
men
had
the
grace
and
wisedome
to
consider
,
they
would
not
forsake
the
pure
fountain
of
the
water
of
life
,
which
hath
thus
long
sustained
them
,
and
sound
the
corrupt
puddles
of
vngodlinesse
which
poysoned
them
,
they
would
not
so
neglect
the
things
that
appertain
to
the
kingdome
of
God
,
and
bend
their
braines
to
the
wretched
things
of
the
worlde
,
in
the
which
they
finde
nothing
else
but
vanities
:
they
woulde
not
anie
longer
blaspheme
with
the
theefe
on
the
left
hand
,
and
so
forgo
the
chiefe
good
:
but
rather
they
would
,
with
him
on
the
right
hande
,
confesse
the
innocencie
of
Christ
,
and
their
owne
guiltinesse
,
and
say
,
Lord
remember
vs
:
they
would
not
wander
in
the
broad
way
to
death
,
but
striue
to
walke
wiselie
in
the
right
and
perfect
way
to
eternall
life
:
but
their
talking
,
their
walking
,
their
sinnes
,
their
transgressions
,
their
abhominations
,
argue
their
want
of
wisedome
and
grace
,
and
decipher
their
loose
religion
.
2
Such
grosse
inormities
of
the
men
of
yore
,
occasioned
Lucian
to
taunt
at
them
:
Democrite
to
laugh
at
them
:
Heraclite
to
bewaile
them
:
and
a
certaine
man
thus
to
exclaime
on
them
:
Oh
good
Lord
!
Rich.
de
sanc.
victorie
.
what
great
paines
men
endure
to
seeke
after
vertue
,
yet
not
in
vertue
,
but
in
vanitie
:
they
haue
found
out
that
which
they
hunted
for
:
yet
not
for
vertue
,
but
for
vanitie
:
and
that
which
is
most
miserable
,
in
the
wordes
of
life
,
they
procure
the
paines
of
death
!
So
doo
they
busie
and
vexe
themselues
(
indeed
)
without
any
profit
at
all
,
when
they
walke
on
in
their
vanities
,
&
prouoke
the
Lord
to
anger
,
who
(
without
their
heartie
repentance
)
will
shortly
declare
the
same
to
their
great
grief
and
miserie
,
Psal.
50.
but
chiefely
to
the
wo
and
sorrow
of
them
which
had
taken
the
word
of
God
in
their
mouths
,
and
intituled
themselues
Christians
,
and
yet
haue
nothing
regarded
to
be
by
the
same
reformed
accordinglie
:
Vnder
these
pretences
,
men
spoile
and
take
one
from
another
vniustlie
.
of
them
that
haue
saide
,
Lord
,
Lord
,
but
haue
not
done
any
thing
acceptable
to
the
Lord
:
of
them
that
haue
cried
,
The
Temple
of
God
,
the
Temple
of
God
,
and
wee
bee
the
Lordes
,
in
whose
quarrell
wee
fight
,
whose
cause
wee
defende
,
whose
enemies
we
throwe
downe
:
but
yet
haue
not
washed
their
handes
from
crueltie
,
and
murther
:
from
piracie
and
theft
:
from
briberie
and
extortion
:
from
vsurie
and
tyrannie
:
from
strife
and
enuying
:
from
gluttonie
and
drunkennes
:
from
lust
and
lecherie
:
from
swearing
and
periurie
:
from
sinne
and
iniquitie
:
for
these
doth
the
Lorde
seuerelie
reprooue
and
condemne
without
rescue
or
deliuerie
in
all
ages
.
Neither
dooth
anie
thing
more
prouoke
the
Lorde
of
Heauen
to
high
anger
,
Apostacie
is
a
most
daungerous
sinne
.
Esay
.
5.5.7
.
then
the
degeneration
and
backesliding
of
them
that
sometimes
resembled
the
godly
in
pietie
,
and
vertue
.
As
hee
is
most
pleased
with
them
that
walke
in
his
holy
wayes
with
faith
and
good
consciences
,
and
is
gracious
vnto
them
,
&
glad
of
their
creation
,
and
of
al
his
benefits
on
them
bestowed
:
so
is
he
touched
with
sorrow
and
griefe
of
heart
,
when
he
seeth
them
which
haue
earst
giuen
a
glorious
shew
of
holines
,
to
walk
at
length
in
their
own
waies
estranging
themselues
from
God
,
and
al
godlinesse
.
3
Though
God
when
he
saw
the
great
wickednes
of
the
generation
of
Cain
,
Gen.
6.
The
degeneration
of
the
sons
of
Seth.
(
in
the
first
age
of
the
world
)
suffred
them
to
run
after
their
owne
imaginations
,
for
a
verie
long
time
:
yet
,
when
he
perceiued
that
the
sonnes
of
Seth
also
(
which
had
sometimes
resembled
the
piety
of
their
parents
,
to
whom
the
promise
of
the
blessed
seede
was
made
,
which
were
men
that
knew
God
,
of
the
true
Church
,
Aben
Esra
.
and
called
the
sonnes
of
God
)
did
fall
from
God
into
fleshly
pleasures
,
tyrannies
,
idolatries
,
and
other
heinous
vices
,
and
grew
therein
like
vnto
the
children
of
men
:
yea
,
and
that
of
the
sonnes
of
God
,
they
were
(
by
Apostacie
)
made
the
sonnes
of
Sathan
:
then
(
then
I
say
)
the
Lorde
was
highly
mooued
to
displeasure
,
so
much
,
that
in
his
anger
hee
determined
to
destroy
those
sinners
vtterly
from
off
the
earth
,
and
the
same
determination
he
effected
accordingly
.
The
Scriptures
report
,
that
the
Lord
(
vpon
this
occasion
)
Was
touched
with
such
sorrow
,
God
repented
that
he
had
made
man
.
that
he
repented
that
he
had
made
man
on
the
earth
:
that
is
to
say
:
his
Spirit
in
the
hearts
of
the
godlie
,
prouoked
them
to
mourne
and
sigh
,
to
beholde
mans
vngodlinesse
.
Noah
,
being
a
righteous
man
,
hauing
the
Spirit
of
God
,
and
seeing
the
great
wickednes
of
man
,
Noah
.
he
was
by
the
same
Spirit
mooued
to
wofulnesse
,
and
The
holie
Ghost
was
made
sadde
in
all
the
godlie
,
by
meanes
of
the
great
malice
of
man
:
Ephes.
4.30
so
farre
that
they
desired
rather
,
that
man
had
neuer
beene
created
,
then
,
that
by
degeneration
,
he
should
bee
so
malicious
wicked
and
sinfull
agaynst
God
.
4
But
what
followed
this
high
displeasure
?
The
effect
of-Gods
Repentance
.
What
was
the
effect
of
Gods
Repentance
?
My
Spirit
(
sayth
hee
)
shall
not
alwayes
contend
thus
in
man
:
I
will
no
longer
deliberate
,
whether
I
may
either
destroy
those
vngodly
men
,
or
else
haue
some
pittie
,
and
compassion
vpon
them
:
and
forasmuch
as
I
haue
by
my
spirit
taught
them
,
&
scholed
them
in
godlines
,
and
they
be
neuer
the
better
,
I
will
not
henceforth
grant
them
this
benefit
of
my
spirit
:
they
shal
neither
be
reproued
,
nor
instructed
by
the
same
any
more
.
I
will
send
them
a
famine
of
my
worde
,
that
they
may
faint
and
fall
,
and
not
bee
able
to
rise
againe
:
for
they
are
contrarie
to
mee
in
all
their
wayes
,
they
proceede
in
their
carnall
desires
,
they
scorne
and
deride
both
mee
and
my
worde
,
and
contemne
all
good
admonitions
:
they
hate
and
persecute
my
spirit
,
in
them
that
faithfully
teach
and
preach
my
worde
.
It
is
most
meete
therfore
,
that
I
ceasse
henceforth
from
doing
them
any
more
good
,
that
I
giue
my
spirite
ease
,
and
suffer
them
as
most
rebellious
children
to
perish
from
the
earth
.
Vpon
this
resolution
the
Lord
opened
the
windowes
of
heauen
,
&
powred
down
mighty
streams
of
water
vpon
them
:
The
fountaines
of
the
deepe
brake
vp
also
,
and
the
floods
couered
the
highest
hilles
.
Then
loud
cries
and
clamours
,
then
sorrow
,
weeping
,
wailing
,
and
vtter
dispaire
on
euery
side
:
but
no
deliuerie
,
no
safetie
,
no
comfort
they
find
,
but
are
choked
in
the
waters
.
One
man
was
not
able
to
helpe
another
,
neither
the
parents
their
children
.
Euery
one
was
forced
to
abide
his
lot
.
And
this
lot
was
common
to
all
them
which
were
not
inclosed
with
Noah
in
the
Arke
.
So
pleased
it
the
Lord
by
washing
away
the
filthines
of
their
persons
from
the
earth
,
in
their
destruction
,
to
ease
himself
being
so
grieued
in
his
heart
.
This
was
the
plague
that
fell
on
them
,
that
would
not
honor
God
,
Psal.
50.
when
they
knew
God!
O
remember
this
ye
that
forget
God
,
least
he
also
take
you
hence
,
and
there
be
none
to
deliuer
you
.
An
apostrophe
to
●nglish
men
,
warning
them
to
beware
.
5
Now
,
because
that
aboue
other
Nations
vnder
the
Sunne
,
it
hath
pleased
the
goodnesse
of
our
God
to
adorne
and
blesse
thee
(
O
England
)
with
the
like
gifts
and
blessings
wherewith
hee
beautified
the
sons
of
Seth
,
in
that
first
age
of
the
worlde
▪
and
hath
not
debarred
thee
from
any
of
those
graces
wherwith
hee
adorned
Iuda
and
Hierusalem
,
in
the
time
of
their
peace
:
hee
dooth
therefore
expect
the
like
thankfulnesse
of
thee
,
as
hee
looked
for
of
any
of
them
.
Which
if
thou
yeeld
not
to
his
Grace
,
but
waxing
fat
,
do
abuse
those
blessings
,
and
spurne
with
the
heele
agaynst
him
,
and
being
called
to
weeping
,
mourning
and
repentance
,
Isay
.
22.12.13
.
for
those
thy
transgressions
,
thou
take
vp
ioy
&
gladnesse
,
slaying
oxen
,
and
killing
sheepe
;
eating
flesh
,
and
drinking
wine
:
what
els
may
be
expected
to
come
vnto
thee
,
but
a
most
heauie
iudgement
from
the
Lord
?
And
of
this
,
the
Lord
doth
forewarne
vs
by
blazing
stars
,
earthquakes
,
fierie
Dragons
:
and
expresseth
his
displeasure
by
famines
,
pestilences
,
threats
of
warres
,
and
such
like
.
It
is
not
thy
bare
profession
that
shall
excuse
thee
in
the
day
of
thy
visitation
(
O
England
)
neither
shall
thy
often
hearing
of
Sermons
,
A
bare
profession
helpeth
not
.
nor
turning
of
the
leaues
of
the
lawe
,
nor
bearing
of
the
bible
in
thine
hand
,
nor
thy
talking
of
scriptures
,
1.
Cor.
10.
deliuer
thee
in
the
time
of
Gods
vengeance
,
no
more
then
those
former
sinners
,
nor
then
the
Corinthians
were
freed
,
whom
Saint
Paul
warned
to
beware
by
the
examples
of
the
old
Israelites
which
God
ouerthrew
in
the
wildernesse
,
if
that
God
be
not
entreated
by
thy
timely
repentance
:
nor
shall
the
often
hearing
and
ruminating
of
the
strange
iudgements
of
God
poured
vpon
other
the
rebellious
people
of
the
old
time
,
&
the
knowledge
of
the
will
of
God
,
profit
or
preserue
thee
from
the
destruction
:
if
thou
wilt
not
be
therby
thyself
instructed
,
reformed
and
made
better
.
To
this
purpose
,
this
distich
which
Iustus
Ionas
pronounced
a
little
before
his
death
,
Mat.
Dresserus
.
is
worthy
to
be
daily
ruminated
.
Quid
iuuat
innumeros
scire
,
at
que
euoluere
casus
:
Si
facienda
fugis
:
si
fugienda
facis
?
The
dolefull
doome
of
many
a
wight
,
To
know
,
and
weigh
,
what
helpes
it
thee
:
If
thou
neglect
that
should
in
right
Be
done
,
and
do
that
should
not
bee
?
The
Lord
grant
thee
grace
to
looke
timely
to
thy selfe
,
We
should
take
instruction
by
former
examples
and
to
thine
estate
,
and
by
the
consideration
of
those
auntient
plagues
which
haue
in
their
times
ouertaken
the
vnthankfull
,
to
repent
and
take
heed
:
so
happie
shalt
thou
be
.
6
O
England
,
if
thou
didst
consider
thine
owne
vnthankfulnesse
,
and
therewith
wouldest
weigh
how
ful
of
danger
thy
state
standeth
,
&
what
mightie
plagues
awaite
to
fall
on
thee
,
if
the
Lorde
God
would
permit
it
,
and
say
vnto
the
spirit
of
trouble
,
Go
:
Many
and
sundry
daungers
wayting
on
England
.
Eccles.
12.1
.
Iere.
9.
Luke
19.
thou
wouldest
deferre
no
time
to
repent
,
thou
wouldest
Remember
thy
maker
in
those
dayes
of
thy
youth
,
before
the
infirmities
of
olde
age
ouertake
thee
:
yea
,
thou
wouldest
weepe
for
thy selfe
,
and
for
thy
children
,
rather
with
Ieremie
,
and
the
Lord
Iesus
,
before
those
times
of
trouble
come
,
them
with
the
foolish
daughters
of
Hierusalem
,
when
it
is
all
too
late
.
If
thou
wouldest
applie
the
examples
of
yore
,
vnto
the
times
present
,
and
therof
learne
wisedome
(
as
Moses
wished
the
Israelites
to
do
)
thou
wouldest
then
bee
more
fearefull
,
and
ashamed
to
follow
the
lust
of
thine
own
heart
any
longer
:
thou
wouldest
not
trust
to
thine
owne
strength
,
nor
presume
(
in
thy
sins
)
so
far
on
Gods
goodnes
:
nor
wouldest
thou
put
considence
in
vnrighteous
Mammon
,
nor
consent
to
be
led
away
with
euery
winde
of
doctrine
,
nor
make
so
long
tarying
to
turne
to
the
Lord
thy
God
:
but
thou
wouldst
rather
speedily
iudge
thy self
,
to
escape
the
iudgement
of
God
:
condemne
thy selfe
,
to
be
freed
from
the
sentence
of
Gods
iustice
:
thou
wouldest
cast
thy
pride
down
on
the
earth
,
rent
thy
beautifull
haire
,
&
without
delay
turne
to
the
Lord
with
fasting
weeping
&
praier
.
And
thus
except
thou
do
in
spirit
and
truth
,
thy
fall
,
thy
dishonor
,
thy
shame
,
and
thy
execration
will
be
horrible
,
to
the
dread
of
all
other
Nations
,
for
all
thy
sinnes
,
the
which
the
Lorde
in
mercie
forbid
.
7
Surely
,
thou
hast
great
cause
to
feare
(
O
England
)
least
when
it
shal
please
god
(
for
thine
vnthankfulnesse
)
to
take
to
himself
from
ouer
thee
the
life
and
gouernment
of
our
most
gracious
soueraigne
Queen
Elizabeth
(
whose
life
&
gouernment
the
Lord
God
in
his
mercy
yet
prolong
&
lengthen
(
if
it
may
be
)
to
to
the
daies
and
yeres
of
Methusalah
,
)
that
then
,
thou
suddenly
feele
the
paine
of
thy
sins
and
deserued
miseries
.
For
the
Lord
hath
sufficiently
warned
vs
alreadie
of
such
things
by
so
many
arguments
,
as
we
cannot
thereof
plead
ignorance
:
&
that
he
hath
such
a
work
to
be
done
(
without
thy
repentance
)
as
the
ears
of
so
many
as
heare
therof
shal
surely
glow
:
and
this
work
is
deferred
but
vnto
the
appointed
time
.
2.
Kin.
20.19
.
and
22.19
20.
Iudit
.
16.30
.
The
God
of
mercy
with
held
the
execution
of
his
iudgement
from
Iuda
(
according
to
his
promise
)
during
the
life
time
of
Hezekiab
:
&
he
spared
the
same
in
al
the
daies
of
Iosiah
:
neither
suffred
he
any
man
to
trouble
Israel
so
long
as
the
widow
Iudith
liued
:
nor
would
hee
cast
downe
the
fire
on
Sodom
,
Gen.
19.22
.
Gen.
7.10
.
vntill
Lot
was
departed
out
of
Sodom
:
nor
did
hee
powre
downe
the
waters
on
the
wicked
world
,
before
that
Moah
was
embarked
in
his
Arke
.
And
who
knoweth
whether
that
the
same
Lord
hath
made
this
merciful
promise
and
couenant
with
our
right
Christian
Princesse
,
and
with
those
his
faithfull
ones
in
the
land
(
which
are
by
her
grace
aided
,
prouided
for
&
defended
within
this
realme
,
in
the
name
of
the
disciples
of
Christ
)
that
he
will
not
alienate
the
same
from
his
delight
in
her
,
and
their
dayes
?
As
his
arme
is
not
shortned
,
but
that
hee
will
helpe
his
elect
that
call
vpon
him
so
is
not
the
same
so
weake
,
but
most
able
to
destroy
his
foes
,
and
cast
them
downe
to
hell
that
dishonour
him
.
Note
this
.
8
Therefore
(
I
say
againe
)
let
vs
not
flatter
our selues
:
bee
sure
of
this
,
that
if
thou
continue
carelesse
and
ingratefull
,
and
imagine
him
to
bee
well
pleased
with
thee
,
because
hee
suffereth
thee
,
and
dooth
not
charge
thee
with
follie
,
but
seemeth
to
passe
it
ouer
by
long
silence
,
and
so
thou
ad
vnto
thy
former
transgressions
,
a
thousand
more
,
without
remorse
of
conscience
,
and
dreade
of
Gods
iudgements
:
hee
will
(
in
the
time
of
wrath
)
bring
euill
vpon
thee
,
and
then
,
hee
who
was
before
so
flowe
to
anger
,
will
appeare
to
bee
of
great
might
,
and
such
an
one
,
as
will
in
no
wise
holde
thee
excused
in
thy
sinnes
:
hee
will
not
winke
anie
longer
at
thy
pride
,
thy
common
swearing
,
thy
periurie
,
thine
erreuerent
talking
,
thy
lying
,
thy
stealing
,
thy
killing
,
thine
whoring
,
thine
halting
,
thine
hypocrisie
,
thy
prophanation
of
the
Lordes
day
,
thine
Idolatries
,
thy
dissimulation
thy
discontented
mind
,
thy
murmuring
mouth
,
thy
slaundring
tongue
,
and
all
other
thine
abhominations
and
sins
,
Isay
.
21.10
.
Ier.
25.31
.
Psal.
50.
which
thou
hast
wrought
and
committed
,
against
his
maiestie
,
against
his
Saints
,
and
against
thine
owne
health
,
peace
,
and
prosperitie
:
Psal.
2.
Prou.
1.
but
seeing
that
then
thou
doest
belong
to
the
Lords
corne
flower
to
be
threshed
,
he
himselfe
will
sommon
thee
to
his
Court
of
Iustice
,
in
iudgement
hee
will
commence
suite
against
thee
,
he
will
contende
with
thee
,
hee
will
trie
out
thy
sins
,
and
set
them
in
order
before
thee
:
he
will
condemne
thee
for
the
same
,
&
all
to
thresh
thee
,
except
thou
repent
.
Psal.
107.34
He
that
maketh
the
fruitfull
lande
barren
for
the
wickednesse
of
them
that
dwell
therin
,
will
force
thee
to
mourne
,
Hos.
4.
will
cause
thee
to
be
troubled
,
to
be
endangred
of
thy
plentie
and
peace
,
except
thou
repent
.
Thy
people
shall
perish
,
thy
cattell
shall
be
diminished
:
the
soules
of
the
ayre
,
the
fishes
of
the
sea
,
shall
bee
taken
away
,
and
euery
calamitie
shal
ouertake
thee
except
thou
repent
.
Thy
life
shall
euer
hang
in
suspence
before
thine
enemies
,
as
the
liues
of
thy
neighbours
,
and
thine
heart
aking
for
anguish
,
shall
in
the
morning
desire
the
euening
,
&
in
the
euening
desire
the
morning
,
except
thou
repent
.
Gen.
42.21
.
Neither
shall
thy
conscience
denie
,
but
confesse
with
Iacobs
sinnes
in
Egypt
,
Verely
we
haue
sinned
against
our
brother
,
&c.
and
therefore
is
this
trouble
come
vpon
vs
.
And
others
that
behold
thy
trouble
shall
say
(
as
Baruch
did
to
Israel
)
If
thou
haddest
walked
in
the
way
of
God
truely
,
Bar.
3.13.4
.
thou
shouldest
haue
dwelled
still
safe
in
thine
owne
land
.
But
lo
,
they
that
liued
so
delicately
,
do
nowe
perish
in
the
streetes
:
O
learne
then
where
is
wisedome
,
Lam
,
4.5
.
where
vertue
is
,
when
vnderstanding
is
:
that
thou
maist
know
also
from
whence
commeth
long
continuance
,
and
life
,
the
light
of
thine
eyes
and
quietnesse
.
Isa.
55.6
.
Hos.
14.2
.
Returne
yee
then
vnto
the
Lord
your
God
,
for
ye
are
fallen
by
iniquitie
.
Take
vnto
your
words
,
and
say
vnto
him
:
Take
away
all
our
iniquities
and
receiue
vs
graciously
.
Why
wil
ye
die
?
Repent
,
repent
,
repent
,
and
ye
shall
surely
liue
(
saith
the
Lorde
of
hoasts
)
else
will
I
make
lamentation
ouer
you
,
as
I
beganne
,
and
ye
shall
not
be
able
to
comfort
me
.
CHAP.
XIX
.
There
is
no
state
or
condition
of
man
free
of
his
Crosses
and
troubles
in
this
life
.
Of
the
Prince
.
Of
the
magistrate
.
And
the
discontentation
of
those
high
states
.
Euery
man
is
forced
to
beare
his
Crosse
.
NOW
,
if
(
besides
these
generall
greefes
)
the
condition
of
euerie
particular
man
in
his
seuerall
vocation
bee
duely
considered
,
it
will
soone
appeare
,
what
mightie
obstacles
and
strong
cords
of
vanitie
there
bee
cast
abroad
(
as
the
snares
of
the
enemie
)
to
catch
and
draw
men
from
of
their
places
and
dutie
of
life
.
And
that
,
as
the
latter
age
of
man
is
weaker
,
&
so
lesse
apt
to
vertue
:
&
that
in
this
infirme
age
do
encrease
vices
,
slothfulnes
,
loue
and
pleasure
,
easines
of
the
mind
,
impatience
,
inconstancie
,
perfidie
,
foolishnesse
,
The
infirmity
of
this
last
age
.
Isay
.
24.4
.
as
those
that
dote
,
do
perswade
themselues
to
bee
wise
men
:
so
such
is
this
last
age
of
the
the
world
,
wherin
both
in
Churches
,
&
in
the
common-wealth
,
are
moued
vp
great
troubles
,
to
hinder
mens
particular
vocations
or
callings
.
Therfore
we
must
pray
,
and
euery
man
in
his
place
and
function
,
ought
to
pray
with
Dauid
,
Cast
me
not
away
in
the
time
of
mine
old
age
:
forsake
me
not
when
my
strength
faileth
me
.
Howbeit
,
Psal.
71.8.16
,
al
this
the
ignorant
man
knoweth
not
:
the
vnwise
man
considereth
it
not
:
the
foole
doth
not
heedfully
preuent
these
dangers
&
imminent
inconueniences
:
Onely
the
wise
man
,
considereth
these
things
.
and
therfore
as
blindfold
he
is
heedlesse
carried
away
and
cast
into
manifold
miseries
through
the
subtile
seducer
,
&
the
guilefull
vanities
of
this
world
,
to
his
ignomie
and
perpetuall
confusion
.
But
the
wise
man
,
the
man
of
knowledge
,
he
whose
eyes
be
fixed
in
his
head
(
as
Salomon
saith
)
knoweth
well
that
these
be
the
common
maladies
,
&
ordinarie
miseries
of
mans
vaine
life
.
He
seeth
the
maleuolent
dispositions
of
mans
inuentions
,
and
the
hard
changes
&
chances
of
al
age
,
seasons
and
times
.
And
this
man
only
passeth
safe
throgh
those
perilous
aduenturs
,
with
a
due
regard
of
his
calling
&
place
:
yet
not
without
many
vnspeakable
vexations
and
cares
,
verifying
that
saying
:
The
more
wisedom
,
the
more
greefe
.
2
The
most
worthie
and
good
Prince
,
The
good
Prince
is
not
without
his
corasiue
.
that
doth
many
times
watch
to
prouide
for
the
safetie
of
his
people
,
euen
then
,
whiles
they
soundly
sleepe
(
as
King
Phillip
of
Macedonia
,
by
the
report
of
Parmenio
did
)
and
those
Princes
that
haue
made
the
Cities
Marble
,
which
they
found
builded
but
with
bricke
,
(
as
Augustus
said
that
he
had
made
the
citie
of
Rome
)
and
they
that
haue
restored
liberty
&
freedom
to
them
which
were
thrals
&
in
bondage
,
&
fought
for
them
,
defended
and
ruled
them
,
as
Moses
,
and
Gedeon
,
and
Samuel
,
and
Samson
,
and
Iiptha
,
and
Othoniel
,
&
Dauid
,
haue
in
their
times
don
,
performing
the
safety
&
good
of
their
people
,
before
their
owne
liues
,
and
haue
deserued
therby
to
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
herds
of
the
people
,
Homer
.
fathers
,
sauiours
,
keepers
of
the
Countrey
:
yea
,
beneficiall
and
earthly
gods
vnto
men
.
These
(
I
say
)
do
meete
with
and
finde
out
(
after
all
theyr
watchfull
regardes
)
most
ingratefull
people
,
and
such
,
who
,
when
they
should
in
all
honestie
confesse
those
of
whom
they
haue
receiued
profite
(
as
Plynye
wrote
to
Vespasian
)
doo
neuerthelesse
scarce
acknowledge
any
benefit
at
all
and
yeeld
them
nothing
else
,
but
hatefull
vnkindenesse
for
recompence
of
all
the
good
.
The
most
of
all
men
in
the
world
,
regarde
not
to
immitate
those
ancient
gratefull
and
golden
men
,
who
(
as
it
is
sayde
)
inuented
the
three
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Graces
:
nor
haue
they
any
care
to
learne
,
Sen.
de
ben
.
ca.
3.
Alceat
Emb.
163.
to
and
for
what
ende
or
purpose
they
inuented
them
.
This
considered
Pindare
in
his
time
,
when
he
wrote
thus
:
Thus
are
the
Graces
luld
a
sheepe
,
and
thankfulnesse
is
quenched
:
For
men
,
vnmindfull
of
good
turnes
,
in
Lethes
lake
are
drenched
.
The
vertues
of
good
princes
be
not
considered
of
the
ingrateful
people
.
3
There
be
fewe
which
haue
the
grace
to
consider
this
,
that
,
those
noble
men
beeing
in
place
of
Gouernment
,
where
(
hauing
the
reynes
at
libertie
)
they
might
haue
spoyled
the
Common-wealth
,
as
Nero
did
,
they
haue
notwithstanding
that
,
aduentured
theyr
credit
,
their
wealth
,
their
liues
and
all
,
for
the
safetie
and
good
of
other
men
:
that
they
haue
taken
on
them
the
care
and
regard
not
onely
of
themselues
and
of
a
priuate
house
,
but
also
of
the
Empire
or
Kingdome
,
and
haue
ordred
the
whole
nation
according
to
the
iustice
and
equitie
of
a
Prince
.
Wherin
Salomons
spectacle
is
rightly
verified
,
Eccles.
9.
That
no
body
thought
on
that
man
by
whose
wisedome
the
Citie
was
deliuered
from
the
power
of
the
mightie
King
which
had
besieged
it
.
And
surely
,
this
beeing
applyed
to
the
case
of
the
wise
Prince
and
the
ingratefull
people
,
thus
importeth
in
effect
.
I
haue
seene
vnder
the
Sunne
a
certain
King
,
who
in
his
gouernment
neuer
oppressed
any
man
by
the
abuse
of
his
authoritie
:
that
iudged
betweene
man
and
man
without
respect
of
persons
:
that
defended
strangers
,
pupils
,
&
widowes
:
the
duly
punished
theeues
and
adulterers
:
that
aduaunced
not
the
wicked
,
nor
maintained
impudent
&
vaine
persons
:
that
rooted
out
vngodly
men
,
&
spared
not
murtherers
,
nor
permitted
periurers
to
liue
in
the
Common-wealth
:
that
defended
the
Church
,
and
relieued
the
poore
people
:
that
placed
ouer
the
affaires
of
his
kingdom
righteous
men
,
&
had
a
cheefe
regard
of
most
ancient
,
wise
,
graue
,
and
sober
men
for
his
Counsellers
:
that
neuer
listned
to
the
superstitions
of
Witches
,
Sorcerers
,
Charmers
,
Southsaires
,
and
Pithonisses
:
that
banished
from
his
presence
,
adulterers
,
flatterers
,
back-biters
,
and
slaunderers
:
that
by
wisedome
knowing
God
&
himselfe
,
had
power
to
bridle
his
owne
affections
,
to
deferre
his
displeasure
,
&
to
rule
himself
&
his
family
:
For
his
good
he
hath
a
base
reward
.
that
had
most
valiantly
defended
his
Countrey
from
the
forraigne
mightie
aduersaries
,
and
had
dedicated
himselfe
to
the
right
worship
of
God
.
Yet
behold
,
he
hath
not
bin
gratefully
requited
,
Iudg.
8.35
.
nor
in
any
sort
honoured
of
his
people
,
according
to
those
his
demerites
.
4
Yea
,
I
haue
seene
,
that
a
certaine
Prince
was
chosen
by
the
Lord
of
heauen
to
raigne
ouer
his
people
,
Deut.
17.
&
to
rule
them
:
he
neuer
multipled
horses
to
himselfe
,
nor
purpose
to
bring
the
people
into
Egypt
,
againe
:
neither
did
he
multiplie
Wiues
,
nor
put
his
trust
in
siluer
and
gold
:
neither
did
his
heart
arise
aboue
his
brethren
:
nor
turned
he
from
the
commandement
of
the
Lord
his
God
,
to
the
right
hand
or
to
the
left
.
But
,
he
did
write
out
a
copie
of
the
law
booke
,
and
did
reade
therein
all
the
daies
of
his
life
,
that
he
might
thereby
learne
to
feare
the
Lord
his
God
,
2.
King
.
1.6
.
and
to
keepe
all
the
words
of
his
law
for
to
do
them
:
according
to
that
desire
of
his
heart
in
his
prayer
to
the
Lord
.
And
thereby
hath
bin
(
of
the
goodnesse
of
God
)
vnto
his
people
,
as
an
hiding
place
from
the
wind
,
Isa.
32.1
.
&
as
a
refuge
for
the
tempest
:
as
riuers
of
waters
in
a
drie
place
,
and
as
the
shadow
of
a
great
Rocke
in
a
drie
land
▪
&
gouerned
them
after
the
rule
of
righteousnesse
,
and
according
to
the
ballance
of
equitie
.
Yet
all
this
notwithstanding
,
Senec.
in
Hercul
.
he
findeth
the
people
ingratum
genus
,
ingratefull
towards
him
,
and
forgetfull
of
all
:
yea
,
they
recompence
with
euill
,
for
al
his
great
good
,
to
the
great
greefe
of
his
heart
.
This
is
the
onely
reward
which
such
noble
Princes
and
godly
men
are
to
expect
of
the
vnthankfull
world
,
after
so
many
Princely
vertues
and
benefits
.
5
Abraham
,
Noah
,
Moses
,
Ioseph
,
Samuel
,
Dauid
,
and
such
like
,
which
right
well
know
how
to
beare
this
heauie
burthen
,
haue
yet
continued
their
places
,
haue
done
their
dutie
,
and
walked
in
the
way
of
the
Lord
(
maugre
the
malice
of
the
maligne
world
)
howbeit
it
is
true
inough
,
and
a
thing
too
often
tryed
by
daylie
experience
,
that
a
slaunderous
or
ingratefull
person
destroyeth
a
liberall
heart
,
Eccles.
7.8
.
and
besotteth
many
wise
men
.
Such
kind
of
requitals
do
often
discourage
the
good
Prince
,
causing
him
vnwilling
to
perform
his
dutie
in
his
place
.
Many
haue
beene
vnable
to
beare
those
burdens
.
Philip
of
Macedonia
.
Neither
haue
the
most
part
bin
able
to
digest
these
and
such
like
morsels
:
as
namely
,
that
the
father
of
Alexander
,
(
notwithstanding
his
place
,
his
wisdom
,
his
dignitie
,
his
renowne
,
and
all
the
noble
aduentures
hee
had
taken
for
the
good
of
his
kingdome
)
was
slaine
in
a
publike
triumph
his
Princes
&
attendants
looking
on
the
same
.
That
the
valiant
Iulius
Caesar
(
who
had
atchieued
so
many
famous
victories
and
high
benefits
for
the
Romanes
,
and
after
the
ciuill
wars
ended
,
had
shewed
to
his
enemies
great
mercifulnesse
,
and
to
his
friends
large
bountie
,
and
had
left
nothing
vndone
of
that
which
might
haue
purchased
to
himselfe
beneuolence
,
fauour
,
authoritie
,
and
rule
,
among
the
Romanes
)
he
was
for
all
that
,
most
cowardly
murthered
among
them
in
the
Senate
house
,
Iulius
Caesar
was
cowardly
murthered
.
through
the
conspiracie
of
Brutus
and
Cassius
,
his
own
most
familiar
friends
,
whom
aboue
all
others
,
he
had
most
singularly
enriched
with
large
benefits
.
And
that
also
the
Emperours
Tiberius
,
Drusus
,
Henry
7.
of
Germany
,
and
King
Iohn
of
England
,
The
sorrowful
ends
of
many
Emperours
and
Kings
.
were
poisoned
to
death
:
that
Valerianus
was
shut
vp
in
prison
,
where
hee
dyed
miserably
:
that
Scipio
was
killed
by
them
of
his
house
:
that
Richard
the
second
,
Edward
the
5.
Henrie
the
6
,
Kings
of
England
,
and
the
Emperour
Commodus
were
murthered
:
that
Carinus
and
Numerianus
both
Kaesares
,
wretchedly
ended
theyr
liues
:
and
that
noble
Pompey
,
Pompey
.
who
had
atchieued
so
many
goodly
enterprises
,
profitable
to
his
countrey
,
for
wordly
glory
happy
,
for
his
vertues
a
mirror
to
many
princes
:
and
had
restored
the
yong
king
Ptolomy
of
Egypt
to
his
kingdom
,
he
was
at
the
length
constrained
to
flie
into
Egypt
,
where
he
was
most
butcherly
killed
of
the
same
king
,
and
with
such
beastly
ingratitude
requited
.
Finally
,
it
hath
much
yerked
many
of
them
,
when
they
haue
considered
how
many
noble
Princes
&
Captaines
of
the
Romanes
,
the
Athenians
,
the
Lacedemonians
,
of
the
Israelites
,
of
the
English-men
,
of
the
French-men
,
and
other
famous
Monarches
haue
founde
the
like
rewards
of
such
ingratefull
people
,
who
haue
ouercharged
them
in
their
times
with
many
partiall
censures
,
murmurings
,
grudgings
,
rebellions
,
trecheries
,
torments
,
and
death
.
In
the
consideration
whereof
,
they
haue
measured
theyr
places
both
dangerous
,
and
full
of
difficultie
and
feare
.
Dionise
shewelth
to
Democes
the
danger
of
the
regall
state
.
This
thing
Dionisius
of
Syracusae
,
being
thereof
experienced
,
would
pretily
declare
vnto
his
friend
Democles
,
when
entertaining
him
very
magnificently
and
Princely
at
his
table
,
he
caused
a
sharp
sword
to
be
hanged
ouer
his
head
by
a
smal
haire
or
threed
,
with
the
poynt
threof
downeward
.
Wherat
Democles
,
notwithstanding
his
princely
fare
&
like
cheerings
,
was
striken
with
a
most
horrible
feare
,
and
desired
in
all
the
haste
to
bee
dimissed
from
the
Table
.
The
troubles
and
the
dangers
of
of
gouernment
haue
tyred
out
,
and
made
many
men
fearefull
.
Charles
5.
King
Iewe
,
King
Cadwallader
.
Graft
.
pag.
127.
6
The
consideration
of
these
and
such
like
spectacles
,
hath
occasioned
some
of
them
,
rather
Heliogabalus
to
dedicate
themselues
to
idlenesse
,
sensualitie
,
and
vaine
worldly
pleasures
,
which
in
yong
men
is
foolishnesse
,
and
in
old
men
abhomination
,
then
to
the
right
ditties
of
their
vocations
.
Some
with
the
Emperour
Charles
5.
and
with
King
Iewe
,
and
King
Cadwallader
of
the
Britaines
,
haue
wished
to
resigne
their
royaltie
,
thereby
to
bee
quiet
from
such
daungerous
troubles
.
Some
haue
with
Pompey
,
Pompey
.
thought
it
much
better
for
them
to
be
borne
poore
mens
children
,
and
to
lead
their
liues
quietly
in
the
countrey
,
then
to
be
made
thrals
in
and
by
such
preferments
,
to
so
many
and
so
great
vexations
.
Ardentius
thought
it
wisdome
,
and
much
ease
for
himself
,
Ardentius
.
to
denie
to
succeede
Antonius
in
the
Empire
.
The
Marques
of
Messena
,
Marques
of
Messena
.
Edward
the
third
.
and
king
Edward
the
third
of
England
,
vpon
the
offer
of
the
Empire
vnto
them
,
haue
both
most
willingly
refused
to
mount
the
monster
with
so
manie
heads
,
whereon
they
might
haue
beene
opposed
to
many
strong
enemies
,
and
beene
made
subiect
to
many
strokes
of
bitter
torment
.
Dioclesian
.
Dioclesian
saide
to
one
which
gaue
him
counsaile
to
returne
againe
to
the
Empire
(
after
hee
had
chosen
to
toile
in
the
Garden
,
as
a
Gardiner
)
that
seeing
he
was
deliuered
safely
from
the
plague
,
he
would
not
drinke
poyson
againe
.
These
(
as
it
seemeth
)
resolued
with
Ammian
,
Ammian
.
that
this
kinde
of
preferment
is
nought
else
,
but
the
care
of
an
other
mans
safetie
:
with
Antiochus
,
Antiochus
.
that
it
is
but
a
noble
thraldome
,
and
with
Agamemnon
,
Agamemnon
that
Princes
are
but
the
peoples
seruaunts
,
howe
soeuer
they
appeare
in
state
,
might
,
and
magnificence
.
This
matter
Ioathan
intendeth
,
Ioathan
in
Iudg.
9.7.8.9.10
.
by
the
riddle
of
the
trees
of
the
wood
,
that
went
forth
to
choose
them
a
King
,
when
the
Figge
tree
,
the
Vine
,
and
the
Oliue
tree
,
refused
that
,
which
the
Bramble
willingly
accepted
.
Demosthenes
sayde
,
Demosthenes
that
he
for
his
owne
part
,
would
not
stoope
to
the
ground
to
take
vp
the
crowne
of
a
Kingdome
:
and
Antisthenes
said
,
that
if
two
wayes
were
to
him
proposed
,
the
one
to
a
priuate
life
,
the
other
to
the
place
of
gouernment
,
hee
would
rather
choose
the
priuate
life
.
Alluding
to
that
sentence
of
the
wise
man
,
The
mightie
shall
haue
mightie
torments
.
The
Magistrates
are
tormented
with
many
afflictions
.
Exod.
18.21
.
7
Moreouer
,
the
worthy
Magistrates
of
the
Common
wealth
,
which
in
their
places
represent
the
roiall
persons
of
their
Princes
,
and
endeuor
to
obserue
their
duties
,
being
(
indeed
)
men
of
courage
,
fearing
God
,
dealing
truly
,
&
hating
couetousnesse
,
according
to
that
rule
of
Iethro
,
which
gaue
Moses
counsell
to
ordaine
Iudges
vnder
him
:
when
these
(
I
say
)
consider
what
Salomon
saith
touching
the
danger
of
their
places
,
and
vnkindnesse
of
them
whom
they
shall
benefit
:
Eccles.
10.8
,
9.
(
He
that
breaketh
vp
an
hedge
,
shal
be
bitten
of
a
Serpent
:
he
that
moueth
stones
,
shall
hurt
himselfe
thereby
:
he
that
cleaueth
wood
,
shall
thereby
annoy
himselfe
:
)
they
haue
no
meane
cause
of
discouragement
:
and
when
they
haue
proued
it
in
this
,
that
nothing
besides
iniurious
vexations
of
one
towards
another
,
and
tedious
quarels
of
persons
troublesome
,
be
presented
vnto
them
:
and
that
,
when
they
haue
done
wel
,
and
as
the
place
,
the
persons
,
and
cause
require
,
they
bee
partially
censured
,
controlled
,
and
many
wayes
indangered
and
iniured
;
they
haue
bin
moued
to
yrke
with
him
in
Terence
,
Nostri
nosmet
poenitet
.
But
when
vnto
all
these
things
is
added
the
superiour
displeasure
,
without
any
iust
desert
,
and
calling
to
minde
,
what
hard
fare
that
noble
Seneca
found
vnder
Nero
,
Seneca
.
Papinianus
.
Clytus
.
Shatilion
,
the
Admirall
of
France
.
and
Papinianus
vnder
Anthonius
,
and
Clytus
vnder
Alexander
,
and
Iasper
Caligne
Shatilion
,
vnder
the
French
king
,
to
whom
although
they
had
bin
most
faithfull
and
wise
Counsailours
,
they
were
neuerthelesse
vpon
sudden
and
small
displeasures
,
disgraced
graced
and
murthered
:
they
are
pearced
with
a
sore
terrour
,
and
holde
not
onely
their
places
,
but
also
their
liues
,
both
suspensiue
and
loathsome
to
themselues
.
Whereupon
many
haue
more
labored
to
be
setled
on
lower
ground
,
then
to
climbe
the
pinacle
or
turret
so
full
of
perils
.
8
This
thing
Seneca
Papinianus
,
and
Shatilion
did
see
,
and
therefore
they
would
gladly
haue
renounced
their
power
,
offices
,
and
places
,
and
haue
betaken
themselues
to
a
life
solitarie
,
and
more
safe
:
yea
,
S.
Thom.
in
Boeth
.
de
consol
.
Philo.
li.
3.
Pros.
5.
Seneca
(
for
his
part
)
offred
to
employ
and
bestow
all
his
goods
and
riches
,
to
the
vse
and
benefit
of
the
Emperour
,
therby
to
haue
purchased
his
manumission
and
libertie
,
which
yet
hee
could
not
obtaine
,
vntill
his
painefull
life
was
cut
off
by
an
iniurious
death
.
Thus
also
Themistocles
among
the
Athenians
,
and
Lucullus
among
the
Komanes
haue
beene
verie
desirous
to
exchaunge
their
publike
places
for
a
life
priuate
,
and
more
free
from
emulation
.
Demosthenes
resolued
,
that
better
it
is
,
for
him
which
is
deposed
of
such
a
gouernment
or
office
,
to
die
then
to
bee
readuaunced
.
Aeschines
is
verie
glad
,
that
hee
is
deliuered
from
an
office
,
which
hee
tearmeth
a
madde
dogge
.
Timon
woulde
rather
bee
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
contemner
of
the
societie
and
fellowshippe
of
men
,
then
to
serue
other
mens
turnes
in
such
an
vnthankefull
and
troublesome
place
.
Socrates
esteemed
vacant
time
of
leisure
,
one
of
the
best
of
all
the
possessions
of
the
world
,
meaning
,
that
to
be
free
and
quiet
from
such
cumbrous
businesse
,
and
the
vexations
of
publike
affaires
,
and
from
such
appetites
as
trouble
the
tranquilitie
of
the
mind
,
is
no
menae
treasure
.
This
thing
Themistocles
,
Phocian
,
Demosthenes
,
Aristides
,
Cicero
,
Salpitius
,
Marius
,
Boethius
,
and
many
others
,
some
Greekes
,
some
Romans
,
some
Iewes
,
some
christians
,
some
Barbarians
,
haue
also
too
wel
approued
,
&
haue
acknowledged
and
confessed
it
,
in
the
sorrowfull
sense
of
the
same
.
This
consideration
(
no
doubt
)
pearced
the
mind
of
Barzellai
,
Barzillai
.
2.
Sam.
19.37
when
he
refused
to
be
aduanced
by
King
Dauid
,
which
offred
him
no
meane
preferment
:
Sunemite
.
2.
King
.
4.13
.
and
this
moued
the
wise
Sunemite
,
to
desire
rather
to
inhabit
amongst
her
owne
people
(
with
a
contented
mind
)
then
to
be
spoken
for
vnto
the
king
,
when
as
Elisha
the
Prophet
would
haue
done
her
that
pleasure
.
Graft
.
pag.
123.
Chron.
And
hereof
was
it
,
that
Benet
the
maister
of
Beda
,
who
discended
of
rich
kinred
,
and
was
in
high
fauor
with
Oswye
king
of
Britain
,
did
forsake
both
the
kings
court
,
and
his
owne
house
,
&
all
that
he
had
,
and
became
a
Monke
.
The
Chronicles
and
Histories
of
the
former
ages
,
are
not
without
manie
such
examples
.
And
a
great
many
noble
and
wise
personages
that
presently
liue
in
the
worlde
,
are
not
freed
from
the
hard
experiment
of
this
thing
.
CHAP.
XX.
The
troubles
and
afflictions
of
the
Minister
,
of
the
housholholder
,
of
the
Schoolemaister
,
of
the
Scribe
,
and
of
other
faculties
and
conditions
of
men
.
The
pastour
his
troubles
.
THe
faithfull
Pastour
and
Minister
in
the
Church
,
is
for
his
part
daylie
perplexed
&
troubled
with
a
mountaine
of
griefes
and
heauie
woes
:
for
whosoeuer
he
bee
that
takes
on
him
the
ministerie
of
the
worde
,
and
preaching
of
the
Gospel
(
by
the
Lords
authoritie
)
hee
is
set
as
it
were
in
an
open
battaile
,
and
hath
foorthwith
the
Diuell
,
and
the
worlde
aduersaties
vnto
him
,
and
professed
enemies
,
which
endeuour
to
hinder
and
hurt
him
with
all
their
power
,
and
pollicies
.
The
Diuell
daily
watcheth
him
,
The
practise
of
the
diuell
against
the
Ministers
.
obserueth
his
doctrine
,
and
noteth
his
life
,
which
hee
couetteth
to
ensnare
.
He
assaileth
his
life
and
conuersation
,
that
so
hee
might
mooue
him
to
denie
in
worke
,
that
which
in
worde
hee
professeth
and
teacheth
:
that
so
,
though
hee
builde
with
the
one
hand
,
he
might
with
the
other
hande
,
pull
downe
and
destroy
:
for
manie
men
,
especially
the
ignorant
and
common
people
,
immitate
and
follow
,
rather
the
life
and
conditions
of
the
Ministers
and
teachers
,
then
their
wordes
and
doctrine
.
He
assaulteth
his
doctrine
also
,
that
such
as
heare
him
,
beeing
by
errours
deceiued
and
seduced
,
may
togither
with
him
bee
damned
,
as
when
the
blinde
leadeth
the
blinde
,
they
both
fall
into
the
pitte
.
And
that
hee
might
the
better
compasse
that
which
he
hath
deuised
agaynst
the
seruaunts
of
God
,
The
world
is
an
enemie
to
the
Ministers
of
the
worde
.
hee
mooueth
the
worlde
in
the
which
hee
dwelleth
and
rageth
,
which
beeing
set
on
mischiefe
(
as
Saint
Iohn
sayeth
)
strugleth
and
striueth
agaynst
him
,
I
meane
the
Minister
and
his
doctrine
,
sometimes
by
Hypocrisie
,
sometimes
by
Sophistrie
,
sometimes
by
tyrannie
,
endeuouring
to
hinder
him
and
enforce
him
to
denie
his
profession
.
To
the
which
,
though
he
bring
the
glad
tidings
of
peace
,
Isay
.
53.1
.
who
calleth
him
happie
?
though
hee
preach
the
truth
,
and
publish
the
misteries
of
God
,
who
beleeueth
his
report
?
he
talketh
,
who
heareth
him
?
he
walketh
,
who
followeth
him
?
he
pipeth
vnto
the
people
,
and
they
daunce
not
:
hee
sorroweth
,
and
they
mourne
not
.
He
hath
giuen
none
offence
in
anything
,
that
the
ministerie
be
not
blamed
:
1.
Tim.
3.2
.
but
he
is
blamelesse
,
the
husband
of
one
wife
,
watching
,
sober
,
comelie
apparelled
,
a
louer
of
hospitalitie
,
apt
to
teach
,
not
giuen
to
ouermuch
wine
,
no
striker
,
nor
greedie
of
filthie
lucre
:
but
gentle
,
abhorring
fighting
,
abhorring
couetousnesse
,
one
that
ruleth
well
his
owne
house
,
hauing
children
in
subiection
,
with
all
grauitie
,
&c.
And
yet
his
patience
is
tried
by
them
of
the
worlde
to
the
vttermost
,
in
afflictions
,
in
necessities
,
2.
Cor.
2.6
.
in
anguishes
,
in
stripes
,
inprisonments
,
in
strifes
,
in
labours
,
in
watchings
,
in
fastings
,
in
colde
and
nakednesse
,
in
iourneying
often
,
in
perils
of
waters
,
in
perils
of
robbers
,
in
perils
of
his
own
nation
,
in
perils
among
the
heathen
,
in
perils
in
the
citie
,
in
perils
in
the
wildernesse
,
in
perils
among
false
brethren
,
in
torments
,
in
death
.
2
And
in
all
these
hard
aduentures
,
whiles
he
deserueth
a
good
report
,
hee
getteth
an
euill
report
:
though
he
be
true
,
yet
is
he
taken
for
a
deceiuer
:
he
is
scarcely
knowne
to
his
own
acquaintance
,
though
he
hath
bin
most
bountifull
vnto
them
:
he
is
as
dying
daily
,
though
not
killed
:
he
is
very
poor
,
though
hee
enricheth
manie
;
and
though
by
ruling
well
,
and
labouring
both
in
the
worde
and
doctrine
,
hee
hath
merited
that
double
honour
which
the
Apostle
sayeth
is
vnto
such
persons
due
:
yet
hath
hee
no
honour
at
all
.
Hee
hath
well
deserued
of
all
men
:
but
of
all
men
hee
is
badlie
rewarded
.
Thus
Amos
the
Prophette
was
accused
and
reprooued
.
Michea
was
imprisoned
:
The
Prophets
and
Martyrs
haue
bin
hardly
rewarded
for
their
labours
.
Zacharias
was
murthered
:
Ieremie
was
cast
downe
into
a
deepe
Dungeon
,
and
his
feete
made
fast
in
the
stockes
:
Isaiah
was
cut
a
sunder
with
a
Sawe
:
Eliah
was
threatned
and
persecuted
:
Ezechiel
had
bands
for
him
prepared
:
and
Daniel
was
throwne
into
the
Lions
Denne
.
Christ
Iesus
our
Lorde
and
Sauiour
himselfe
,
though
hee
came
into
the
worlde
,
not
to
condemne
the
worlde
,
but
that
the
worlde
through
him
might
bee
saued
:
yet
his
owne
receiued
him
not
,
the
darknesse
comprehended
him
not
,
the
worlde
knewe
him
not
:
he
bound
the
strong
man
,
and
deliuered
them
that
were
captiued
:
yet
no
man
thought
vpon
him
:
he
was
persecuted
,
taken
,
crucified
,
and
reiected
.
So
his
Ambassadour
Iohn
Baptist
was
beheaded
:
his
Apostles
,
Iames
,
Peter
,
and
Paul
,
were
killed
.
Also
his
Martyr
Stephen
was
stoned
to
death
:
Iohn
the
Euangelist
was
banished
:
Ireneus
,
and
Policarpus
,
were
martyred
:
so
was
Laurentius
,
Iohn
Hus
,
Hierome
of
Prage
,
Wicliffe
,
Ridley
,
Cranmer
,
Latimer
,
Bradford
,
Tindall
,
with
a
thousande
others
,
which
haue
beene
tried
by
mockinges
and
scourginges
,
yea
,
and
moreouer
,
by
bandes
,
and
imprisonment
:
they
were
stoned
,
they
were
hewen
asunder
,
they
were
tempted
,
they
were
slaine
with
the
sworde
,
burned
in
the
fire
,
Heb.
11.38
.
World
is
not
worthie
of
good
men
.
afflicted
and
tormented
most
cruellie
,
of
whome
indeede
The
worlde
was
nothing
worthie
,
as
the
Apostle
sayeth
.
So
thanklesse
is
this
office
:
such
is
the
rewarde
of
the
painfull
preaching
of
the
Gospel
,
and
for
labouring
hardlie
in
the
Lords
haruest
,
which
the
worlde
is
most
readie
at
all
times
to
bestow
.
Manie
there
bee
that
cleaue
vnto
the
painfull
minister
fainedly
:
Dan.
11.34
.
few
there
be
which
ioyne
themselues
with
him
in
truth
and
sinceritie
:
Homer
.
wherein
they
find
this
verified
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Benefits
bestowed
haue
not
so
much
as
thanks
.
A
dangerous
matter
to
deal
with
Princes
and
great
persons
.
3
But
as
it
is
no
meane
matter
for
him
to
deale
in
his
ministerie
with
the
common
people
,
to
perswade
them
to
the
feare
of
God
,
and
honour
of
the
Prince
,
and
so
to
liue
in
Christian
Contentation
,
being
as
those
with
whome
Ieremie
had
to
do
,
poore
,
foolish
,
Iere.
5.4.5
.
ignoraunt
of
the
way
of
the
Lord
,
and
the
iudgement
of
their
God
:
so
is
their
no
small
wisedome
to
bee
had
in
the
perswading
of
the
Princes
and
great
personages
,
to
admit
the
worde
of
God
:
for
their
eares
bee
so
tender
(
as
one
sayde
)
that
they
can
scarcelie
suffer
any
truth
to
touch
them
.
P.
Mart.
1.
1.
King
.
20.
Therefore
,
though
Ieremie
say
,
I
will
get
me
vnto
the
great
men
,
and
will
speake
vnto
them
:
for
they
haue
knowne
the
way
of
the
Lorde
,
and
the
iudgements
of
their
God
:
yet
finding
them
to
bee
breakers
of
the
yoake
,
it
shall
bee
bootelesse
for
him
to
commit
himselfe
vnto
them
:
Amos
7.10
.
and
so
is
it
for
Amos
to
go
to
the
Court
,
and
to
preach
in
the
Kings
Chappell
,
except
hee
can
handle
his
matter
with
rare
wisedome
,
and
singular
dexteritie
.
Yea
,
Nathan
being
sent
from
God
to
Dauid
the
King
,
dareth
not
to
approach
neare
the
presence
of
the
King
,
but
with
such
a
Parrable
in
his
mouth
,
as
manie
men
haue
neither
the
witte
to
inuent
,
nor
the
grace
to
applie
.
Christ
himselfe
vppon
this
occasion
,
proposeth
to
the
Scribes
and
Pharisees
,
learned
Parables
,
and
in
certain
riddles
,
similitudes
and
prouerbs
,
he
reproueth
them
,
which
otherwise
would
not
abide
the
hearing
of
plaine
words
.
4
In
the
consideration
of
these
and
such
like
things
,
Ionas
.
1.
the
Prophet
Ionas
being
commaunded
to
go
and
preach
against
Nineuy
the
Metropolitan
Citie
of
Assyria
,
wherein
were
congregated
the
mightiest
and
wisest
men
of
that
Monarch
,
would
haue
eased
himselfe
from
the
danger
therof
,
by
flying
into
Tharshish
from
the
Lords
presence
:
that
is
,
from
performing
of
that
which
the
Lord
had
to
him
commaunded
.
And
so
Ieremy
,
being
first
called
to
preach
and
to
prophesie
in
the
name
of
the
Lorde
,
Ieremy
.
would
haue
excused
himselfe
by
his
tender
age
,
&
by
that
he
could
not
speake
eloquently
.
And
afterward
,
hauing
felt
the
tight
of
the
burthen
,
hee
complained
thus
:
Oh
mother
:
that
euer
thou
bearest
mee
!
Ier.
15.10
.
&
20.18
.
Isay
.
49.4
.
The
Prophet
Isay
seeing
what
ingratefulnesse
came
from
worldly
men
,
after
his
long
ministerie
,
he
thought
verily
that
he
had
laboured
all
in
vaine
:
&
that
godly
Polycarpus
hauing
found
the
like
thanks
,
Polycarpus
.
exclaimeth
thus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
O
good
God!
for
what
times
hast
thou
reserued
me
to
feele
those
torments
?
Hereuppon
was
it
,
that
one
saide
to
Christ
when
hee
was
called
,
that
hee
would
first
go
home
and
burne
his
Father
:
and
that
another
said
,
he
would
go
&
bid
his
friends
farewell
at
home
.
This
caused
Peter
to
denie
his
maister
,
and
Demas
to
forsake
Pauls
society
.
This
caused
the
starres
to
fall
from
heauen
,
that
the
labourers
be
few
,
though
the
haruest
bee
full
great
,
and
that
not
many
do
with
wisedome
instruct
the
people
in
the
way
of
righteousnesse
.
An
heauie
case
,
the
Lord
knoweth
,
and
most
intollerable
,
without
the
great
mercie
of
God
which
strengtheneth
.
5
Also
the
good
Housholder
matcheth
with
many
afflictions
:
sometimes
through
an
vnruly
wife
,
The
housholder
hath
his
afflictions
.
as
Socrates
did
with
his
Xantippe
:
sometimes
by
disobedient
Children
,
as
Dauid
did
with
his
sonne
Absalom
,
and
Eli
with
his
sonnes
Hophnes
and
Phinez
:
and
Samuel
with
his
Children
,
Ioel
and
Abia
:
and
Iacob
with
his
sonnes
,
and
his
daughter
Dina
:
sometimes
by
seruants
,
as
Philaemon
did
with
Onisimus
:
sometime
by
badde
neighbours
,
as
Tobias
did
with
the
Niniuites
,
&
Loth
with
the
Sodomites
:
besides
many
disorders
in
domesticall
and
houshold
affayres
,
wherby
he
is
prouoked
to
discontentation
,
and
yet
,
doing
his
best
,
Ouid.
li.
4.
metam
.
Sisyphus
.
Augustus
.
hee
is
tied
fast
with
tyred
Sisyphus
,
to
the
daily
turning
of
his
stone
.
Augustus
himselfe
(
though
in
the
highest
authority
,
yet
as
an
housholder
)
as
often
as
he
heard
mention
made
of
Iulia
his
daughter
,
and
Iulia
his
daughters
daughter
,
and
of
Agrippa
his
daughters
son
,
which
he
was
moued
to
banish
from
his
House
for
theyr
open
wicked
and
dissolute
maners
,
and
odious
conditions
,
he
would
sigh
and
complaine
therof
with
this
verse
of
Homer
.
Wold
god
my
lot
had
bin
t'
haue
had
neither
wife
nor
child
.
That
olde
man
in
Terence
called
him
happie
that
was
freed
from
such
heauie
fetters
,
to
the
which
the
monasticall
life
is
preferred
in
the
iudgement
of
many
men
:
1.
Cor.
7.8.38.40
.
yea
,
Paul
himselfe
held
it
good
for
the
widowes
,
and
for
the
vnmaried
persons
,
at
that
time
,
and
on
that
present
occasion
,
so
to
conteine
themselues
,
resoluing
that
he
did
better
which
gaue
not
in
marriage
,
then
hee
did
which
gaue
in
marriage
:
that
the
single
life
is
the
best
kind
of
life
,
and
that
Peter
spake
wisely
when
hee
sayde
to
his
Maister
,
If
the
cause
standeth
so
betweene
a
man
and
his
wife
,
then
it
is
not
good
to
marrie
:
notwithstanding
that
God
saide
in
the
beginning
:
Gen.
2.
It
is
not
good
that
the
man
should
be
alone
.
6
The
painfull
Schoolemaister
also
finding
few
or
none
of
his
schollers
so
industrious
and
thankful
as
King
Alexander
the
great
was
to
his
maister
Aristotle
:
or
as
the
wise
Salomon
was
to
learned
Asaph
:
The
schoolemaisters
corasiues
.
Aristotle
.
but
rather
dull
of
hearing
,
slow
in
learning
,
Asaph
.
indutifull
,
ingratefull
:
yea
,
Seneca
.
and
vppon
small
occasions
so
cruell
to
him
,
as
Nero
was
to
his
Mayster
Seneca
when
hee
killed
him
:
Aristomenes
.
or
as
Peholomeus
was
to
his
Tutour
Aristomenes
,
Iuuenall
Satyr
.
when
hee
imprisoned
him
:
and
considering
howe
truely
Iuuenal
singeth
,
Scire
volunt
omnes
,
mercedem
soluere
nemo
:
that
men
scarcely
reward
well
those
persons
of
whome
they
would
that
eyther
themselues
,
or
theyr
children
shoulde
learne
wisedome
.
Hee
is
quite
ouerthrowne
with
furie
and
displeasure
,
and
easeth
himselfe
of
his
painefull
trauailes
with
finall
dispayre
.
Oleum
&
laborem
per
do
:
I
do
but
loose
all
my
labour
7
The
learned
Scribe
also
neuer
or
verie
seldome
findeth
the
one
moitie
of
such
bountifull
rewards
,
The
Scribe
his
afflictions
.
as
one
Octauius
bestowed
on
a
poore
Greeke
Poet
,
who
had
exhibited
to
him
certayne
learned
Epigrams
(
which
rewarde
,
as
it
is
sayde
,
was
an
hundred
thousande
peeces
of
Golde
)
but
hee
rather
findeth
,
that
his
best
labours
doo
purchase
emulation
,
enuie
,
disdaine
,
and
many
hard
constructions
,
with
dirisions
:
therefore
hee
accounteth
with
Baruch
,
Baruch
.
Ier.
45.3
.
that
hee
hath
gained
nought
else
besides
paynes
for
his
trauailes
,
and
waxeth
wearie
of
wryting
.
So
also
many
others
,
both
well
learned
and
experienced
,
from
whome
at
length
the
Common-wealth
expecteth
the
fruits
of
their
studies
&
trauailes
,
The
cunning
and
wise
men
haue
afflictions
and
enemies
.
Boet.
de
.
cons
.
Phil.
li.
1.
pros
.
3.
Socrates
.
Valer
.
max.
li.
1.2
.
&
li.
3.3
Zeno.
Anaxagoras
.
are
wonderfully
daunted
,
when
they
heare
,
that
Socrates
(
which
was
by
the
Oracle
at
Delphos
,
testified
to
bee
the
wisest
among
the
Philosophers
)
was
through
enuie
accused
by
Anetus
,
for
the
Citizens
of
Athens
:
by
Meletus
,
for
the
Poets
:
by
Lycon
,
for
the
Oratours
:
wherevpon
he
was
forced
to
drinke
poyson
,
whereof
he
died
:
and
that
Zeno
was
tormented
by
Nearchus
,
in
the
sight
of
his
owne
Citizens
:
and
that
Anaxagoras
with
much
adoo
escaped
the
like
:
that
the
men
of
Delphos
threw
downe
Aesope
off
an
high
Rock
,
and
brake
his
necke
:
Aesope
.
that
Octauius
Caesar
banished
Ouid
the
Poet
from
his
Court
,
Ouid.
and
sent
him
an
exile
into
Pontus
:
Iuuenal
.
that
Domitian
the
Emperour
exiled
Iuuenal
the
Poet
:
and
that
Tiberius
commaunded
that
cunning
crafts-man
,
A
cunning
maker
of
Glasse
.
which
had
made
Glasse
malleable
,
that
is
,
to
abide
the
hammer
as
gold
,
tinne
,
or
other
mettals
,
to
be
beheaded
.
And
weighing
and
perpending
how
many
others
also
,
both
cunning
and
well
learned
in
their
seuerall
facluties
,
haue
beene
burned
in
the
furious
fires
of
enuie
and
disdaine
:
they
do
,
I
say
,
fold
their
handes
and
cease
from
altogether
with
this
account
:
Terra
moueatur
:
Lette
the
world
wag
.
8
Finally
,
it
is
daily
considered
and
obserued
,
that
all
such
(
for
the
most
parte
)
as
haue
aduentured
farre
,
and
taken
hard
trauailes
for
the
good
and
safetie
of
other
men
,
yea
,
of
Churches
and
whole
Common-wealthes
,
haue
found
euen
them
whom
they
haue
benefitted
,
and
to
whom
they
haue
well
wished
,
to
be
affected
towards
them
,
as
were
the
people
of
Rome
towards
Telemalchus
the
Monke
,
in
the
time
of
Honorius
the
Emperour
.
Telemalchus
.
Eras
.
in
praefac
ad
Paraph
.
in
Marcum
.
This
Telemalchus
hearing
of
the
great
delight
that
the
people
of
Rome
had
in
their
accustomed
combats
on
the
common
hearer
,
wherewith
no
small
number
of
men
had
beene
murthered
one
of
another
of
them
:
hee
of
very
zeale
came
to
Rome
,
with
purpose
to
disswade
them
from
that
barbarous
crueltie
.
And
as
the
saw
two
men
now
readie
to
fight
,
hee
stept
on
the
stage
and
spake
unto
them
thus
:
Quid
facit
is
fratres
?
quur
in
mutuum
exitium
ferarum
more
ruitis
?
That
is
,
What
me
and
yee
brethren
?
wherefore
do
ye
thus
like
bruite
beasts
seeke
one
anothers
destruction
?
But
thus
was
hee
rewarded
:
the
people
of
Rome
rose
vp
with
one
accord
against
him
,
and
stoned
him
with
stones
,
that
he
dyed
.
This
kind
of
thankfulnesse
towards
them
which
well
deserue
,
Virgil
prettily
bewrayeth
,
and
the
same
reprooueth
in
the
table
of
the
sleeping
Pastour
and
the
watchfull
Gnat
,
thus
.
The
fable
of
the
Pastour
and
the
gnat
.
Virg.
As
a
certaine
Pastour
slept
in
the
fields
in
the
heate
of
the
Summer
,
there
glided
towards
him
a
venemous
serpent
,
with
full
purpose
to
sting
him
being
a
sleepe
.
This
thing
the
little
Gnat
perceiuing
,
came
hastily
,
and
pight
on
the
Pastours
face
,
tickling
him
,
with
intent
to
awaken
him
,
to
eschew
that
present
euill
.
But
the
peeuish
Pastour
hauing
no
consideration
either
of
his
owne
danger
,
or
of
the
Gnats
good
mind
,
sodainly
put
vp
his
hand
and
killed
the
Gnat
,
whose
death
afterward
,
but
all
too
late
,
he
thus
lamented
.
O
little
Culex
,
thus
thou
gain'st
Parue
culex
pecudum
custos
,
&c.
Virg.
for
gard
of
life
,
thy
death
:
By
Pastour
,
who
for
thy
good
deed
,
bereaues
thy
vitall
breath
!
But
if
that
men
(
after
their
good
deserts
)
founde
not
such
extreme
requitals
,
yet
they
scarcely
escaped
that
thankfulness
▪
e
which
the
Phisitians
that
had
cured
Triselaus
founde
at
his
handes
.
Triselaus
and
his
Phisitions
.
For
this
fellow
,
beeing
sometimes
ouercome
with
a
melancholike
passion
,
perswaded
himselfe
to
be
the
right
owner
of
al
the
graet
Nauie
that
arriued
at
the
Port
Pireus
:
but
when
through
the
great
cunning
and
care
of
his
Phisitians
he
was
healed
,
he
,
in
steede
of
thankfulnesse
began
to
curse
them
:
saying
,
that
they
had
therein
robbed
him
of
all
his
wealth
,
&
vtterly
spoyled
him
of
his
delights
.
Lo
,
such
be
the
rewards
which
the
world
commonly
bestoweth
on
them
that
do
good
,
&
benefit
others
.
Wherfore
,
not
onely
the
common
sort
,
but
also
many
of
the
better
account
(
as
in
this
conceite
made
wearie
of
well
doing
for
others
)
haue
bin
moued
to
sing
thus
with
Catullus
.
Omnia
sunt
ingrata
nihil
feasse
benigne
est
.
Catul.
Let
passe
the
minde
well
to
deserue
of
any
wight
:
Or
to
perswade
,
that
men
will
reform'd
aright
.
Ingratefull
all
things
be
:
that
one
deserueth
well
,
Is
nothing
else
but
yrksome
toyle
,
and
labour
fell
.
And
others
,
in
the
consideration
of
these
things
,
vse
to
rumynate
that
notable
song
of
the
Lorde
touching
his
ingratefull
vineyarde
,
complayning
also
to
him
of
the
maligne
worlde
:
What
could
wee
haue
doone
more
vnto
them
,
Isa.
5.1
.
then
that
which
wee
haue
done
?
after
our
labours
wee
did
onely
expect
this
,
that
they
should
be
thankfull
and
the
neere
to
all
vertues
:
but
lo
,
they
be
most
ingratefull
,
and
flow
with
all
vices
!
Therfore
they
resolue
,
that
it
is
a
farre
better
thing
to
bee
medling
with
nothing
at
all
.
My
talent
(
sayth
one
)
is
mine
owne
and
in
mine
owne
hand
:
I
may
burie
it
in
the
earth
if
I
will
,
which
yet
had
I
leauer
doo
,
then
thus
to
employ
it
to
any
perill
and
paine
.
I
will
(
sayth
another
)
assay
some
other
thing
to
liue
on
,
for
my
more
credit
,
quiet
,
profit
and
pleasure
:
for
I
perceiue
that
in
these
my
great
trauailes
,
I
am
worthily
moued
to
sing
out
the
hand-maides
sorie
Song
:
Mane
furgo
&
fatigo
me
,
The
handmaids
song
.
ac
manduco
panem
Doloris
,
that
is
:
Early
vp
,
wearie
toyle
,
and
sorrie
fare
.
10
Besides
all
this
,
No
man
liueth
content
.
looking
yet
more
neere
into
the
particular
estates
and
conditions
of
men
in
this
wretched
world
,
I
finde
not
may
that
are
willing
to
listen
to
that
morall
sentence
of
Ben-Syrah
:
Sent.
Burnish
that
boane
which
falles
in
thy
lot
:
because
they
neuer
learned
Pauls
lesson
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Phil.
4.11
.
I
haue
learned
(
sayth
hee
)
in
what
soeuer
estate
I
am
,
to
be
therewith
content
.
But
the
Pooreman
,
1.
Tim.
6.8.9
.
although
he
haue
foode
and
rayment
where
with
he
should
be
contented
(
as
the
Apostle
aduiseth
)
yet
hee
thinketh
his
estate
but
miserable
,
the
rather
because
hee
suffereth
many
an
iniurie
of
them
that
be
rich
,
which
hee
is
not
of
power
to
resist
,
nor
of
might
to
reuenge
.
Therefore
he
be
pittieth
himselfe
,
hee
bewayleth
his
lot
,
he
emulateth
the
condition
of
other
men
:
yea
,
hee
laboureth
to
bee
made
rich
,
and
haue
worldly
possessions
by
all
wayes
and
meanes
,
though
that
thereby
hee
fall
into
tentation
and
snares
,
and
into
many
foolish
and
noysome
lustes
,
which
drawe
men
to
perdition
and
destruction
.
For
the
loue
of
Money
is
the
roote
of
all
euill
,
which
while
some
lusted
after
,
they
missed
the
marke
concerning
the
Fayth
,
and
pearced
themselues
through
with
many
sorrowes
.
Howbeit
,
if
these
worldly
riches
could
by
him
be
obtained
,
then
were
he
the
happiest
man
(
in
his
owne
conceite
)
and
therfore
riches
is
made
that
Summum
Bonum
,
and
cheefe
scope
whereunto
the
labours
of
many
poore
men
dotend
and
are
directed
.
In
the
meane
whiles
,
hee
liueth
in
high
murmur
,
grudge
,
and
discontentation
of
minde
:
and
why
?
he
hath
not
yet
learned
the
lesson
of
Contentation
:
1.
Tim.
6.6
.
he
beleeueth
not
that
godlinesse
is
great
riches
to
him
that
is
pleased
with
that
which
God
hath
giuen
him
:
and
hee
cannot
conceiue
this
,
that
to
labour
and
to
be
contented
with
that
a
man
hath
,
be
it
little
or
be
it
much
,
Ecclus.
40.18
.
is
a
sweete
pleasant
life
,
and
a
treasure
aboue
all
treasures
.
Neither
doth
hee
thinke
that
Christ
spake
trueth
,
when
he
said
,
that
it
is
easier
for
a
Camel
to
go
through
the
eye
of
a
needle
,
then
for
the
rich
men
,
or
for
him
that
trusteth
in
money
to
enter
into
the
kingdome
of
God
:
or
that
the
poore
in
Spirit
,
though
neuer
so
poore
in
wealth
,
are
beloued
of
God
,
and
blessed
.
The
rich
man
and
his
affliction
.
Eccles.
4.8
.
11
On
the
other
side
,
the
rich
man
cannot
content
himselfe
neither
,
seeing
hee
feeleth
such
torments
as
much
trouble
him
too
.
The
more
he
hath
,
the
more
mouthes
must
hee
fill
:
the
greater
gaine
,
the
greater
greefe
:
he
watcheth
in
the
night
:
hee
hath
no
quietnesse
in
the
day
.
When
the
poore
man
iournyeth
without
all
feare
,
and
singeth
before
the
robbers
face
,
the
rich
man
is
most
fearefull
,
&
standeth
in
doubt
of
euery
bush
.
Where
flocke
the
flyes
,
but
to
the
Carions
?
where
lurketh
the
Theefe
,
but
there
where
wealth
is
?
Euclio
,
apud
Plant.
in
sua
Aulularia
.
Therefore
the
Nigard
Euclio
,
whome
Plautus
bringeth
in
,
reasoning
with
Megadorus
,
feareth
that
euery
one
which
commeth
to
his
house
,
intendeth
to
rob
him
of
his
money
and
wealth
:
and
that
whosoeuer
beginneth
any
conference
or
talke
with
him
,
mindeth
to
borrow
some
of
his
gold
:
he
thinketh
that
his
Chests
are
not
made
and
banded
strong
inough
to
keepe
fast
his
treasure
,
nor
that
the
doores
of
his
house
be
barred
&
locked
fast
inough
to
keepe
out
theeues
.
So
that
in
such
his
perplexitie
,
hee
often
calleth
him
happie
,
that
hauing
nothing
to
loose
,
could
say
with
a
mind
content
,
Omnia
mea
mecum
porto
:
I
beare
all
my
wealth
with
mee
,
whither
so
euer
I
go
.
Such
is
his
vanitie
,
The
rich
man
is
loath
to
exchange
his
condition
with
the
poore
man
.
and
vnmeasurable
toyle
:
howbeit
,
hee
is
farre
off
from
the
poore
mans
desire
,
to
exchange
his
condition
with
the
poore
man
,
albeit
the
poore
man
woulde
willingly
exchange
with
him
:
but
rather
most
desirous
to
keep
al
that
he
hath
,
and
yet
to
incroach
and
get
in
more
:
yea
,
and
hauing
inough
,
and
too
much
,
he
neuer
saith
to
them
that
bring
in
,
ho
,
ho.
Neither
is
rich
Craesus
satisfied
with
his
wealth
,
Craesus
.
Alexander
.
nor
will
Alexander
bee
contented
with
the
conquest
of
one
world
.
His
disease
therefore
is
a
dangerous
dropsie
,
whose
thirst
is
not
quenched
with
much
water
,
but
the
more
haue
,
the
more
craue
,
the
more
drinke
,
the
dryer
:
and
his
desire
is
like
the
bottomlesse
gulfe
insatiable
.
Surely
,
this
man
hath
made
that
to
himselfe
euill
,
which
of
it
owne
nature
is
good
:
for
riches
are
not
euill
,
but
onelie
vnto
them
which
set
their
hearts
on
them
and
so
abuse
them
.
Abraham
was
a
verie
rich
man
,
so
also
was
Loth
,
so
was
Isaak
,
so
was
Iacob
,
so
was
Ioseph
,
and
Ioseph
of
Aramathia
:
yet
were
they
neuerthelesse
the
friends
of
God
,
and
righteous
men
.
Therefore
Dauid
in
the
Psalme
did
not
condemne
riches
,
nor
the
true
vse
of
them
:
but
hee
sayde
:
Set
not
thine
heart
therevpon
.
For
the
Lord
sayth
:
Giue
mee
thine
heart
.
They
doo
set
their
heart
vpon
riches
,
which
do
in
them
place
their
felicitie
,
and
make
riches
their
God
,
and
trust
in
them
.
And
as
the
godlie
Saints
do
euer
hunger
and
thirst
after
righteous
and
the
holie
presence
of
God
,
vntill
they
come
home
to
him
into
his
glorie
,
so
the
worldlie
rich
man
(
though
not
with
the
like
heart
)
doth
euer
thirst
for
that
his
God
Mammon
,
and
the
treasures
of
Pluto
,
and
cannot
be
appeased
:
but
he
saith
still
,
I
will
pull
downe
my
Barnes
,
and
build
them
bigger
,
vntill
it
bee
saide
to
him
,
Luke
12.
Thou
foole
,
this
verie
night
they
shall
fetch
away
thy
soule
from
thee
.
Aug.
de
Charit
.
12
Thus
are
men
hardly
perswaded
,
that
he
is
onlie
rich
,
which
in
Charitie
is
contented
,
and
that
he
is
a
poore
man
indeed
,
which
in
the
middest
of
his
aboundance
hath
not
a
contented
minde
.
They
beleeue
not
Christ
in
this
,
that
much
better
it
is
for
a
man
to
be
poore
Lazarus
,
then
that
wealthy
Diues
in
this
life
.
Neither
do
they
consider
,
that
it
little
profiteth
a
man
to
labour
in
the
winde
with
such
eager
thirsting
after
the
riches
of
this
world
,
when
in
regarde
thereof
,
he
misseth
King
Salomons
thousand
:
that
is
,
his
owne
soule
,
and
the
life
euerlasting
.
And
they
remember
not
(
notwithstanding
the
common
and
daylie
examples
before
their
eyes
)
that
a
man
going
from
hence
towardes
his
long
home
,
leaueth
all
his
riches
and
wealth
behinde
him
,
departing
from
this
worlde
as
naked
as
he
came
into
the
same
.
In
trueth
,
if
they
did
well
weigh
this
one
thing
,
they
woulde
not
be
so
greedie
with
the
hungrie
Rauen
,
to
pray
on
the
venemous
Serpent
to
his
owne
destruction
,
as
sayth
the
Prouerbe
.
Onlie
the
wise
man
considereth
well
these
things
,
and
yeeldeth
to
this
,
that
Content
is
rich
.
And
thus
that
wise
Agur
,
the
sonne
of
Iake
,
considered
,
and
knowing
also
,
on
the
one
side
worldly
riches
and
wealth
,
was
a
mightie
prouocation
of
pride
,
couetousnesse
,
lust
,
enuie
,
disdaine
,
rapine
,
gluttonie
,
and
such
like
:
and
that
on
the
other
side
,
worldly
pouertie
was
the
mother
of
impatiencie
,
discontentation
,
blasphemie
,
theft
,
lying
,
and
such
like
:
and
that
of
all
others
the
meane
estate
was
the
best
,
hee
both
taught
and
prayed
thus
.
Two
thinges
(
sayeth
hee
to
the
Lorde
)
haue
I
required
of
thee
,
denie
them
not
before
I
die
.
Remooue
from
mee
vanitie
and
lies
.
Giue
mee
neither
pouertie
nor
riches
:
feede
mee
with
foode
conuenient
for
mee
:
least
I
be
full
,
and
doo
denie
thee
,
and
say
,
who
is
the
Lord
?
or
least
I
bee
poore
,
and
steale
,
and
blaspheme
the
name
of
my
God
.
13
To
be
short
,
1.
Tim.
6
,
8
,
9
howsoeuer
it
bee
that
Saint
Paul
aduiseth
men
to
abide
within
the
compasse
of
their
owne
vocations
and
conditions
of
life
,
and
therein
to
serue
God
with
pure
consciences
,
&
contentation
:
yet
(
that
notwithstanding
)
wee
see
,
that
the
man
which
hath
a
wife
,
commendeth
him
that
hath
not
yet
married
a
wife
:
the
woman
which
is
bound
to
an
husband
,
praiseth
her
that
remaineth
a
virgine
.
Again
,
few
married
men
(
as
the
world
goeth
)
listen
to
Salomons
counsaile
,
to
drinke
of
the
water
of
their
owne
welles
,
and
of
the
riuers
that
runne
out
of
their
owne
springs
.
They
are
scarcely
pleased
,
to
reioyne
with
the
wiues
of
their
youth
,
which
should
in
all
equitie
,
be
to
them
as
the
louing
Hind
,
and
pleasant
Roe
.
Their
breast
cannot
content
them
,
nor
can
they
bee
satisfied
with
their
good
loue
.
Therfore
they
affect
straunge
women
,
and
assay
to
please
themselues
in
other
mens
houses
.
And
this
is
also
the
desire
of
many
maried
women
,
who
would
if
they
could
,
forsake
the
guide
of
their
youth
,
and
follow
straungers
.
Furthermore
,
the
souldior
will
not
be
content
with
his
wages
,
but
he
will
oppresse
and
proll
for
spoyles
,
neither
is
hee
pleased
with
his
condition
.
The
Marchant
man
commendeth
the
husbandman
,
Basyl
.
Mag.
and
the
husbandman
liketh
well
of
marchandize
.
The
yeoman
would
be
a
gentleman
:
the
esquire
would
be
a
knight
:
the
knight
would
be
a
Lord
:
the
Lord
would
bee
a
Prince
:
the
Prince
would
be
a
king
,
and
Emperor
of
the
whole
world
.
The
child
would
he
were
a
man
,
the
mayd
would
be
a
wife
,
the
wife
would
bee
her
husbands
maister
.
The
olde
man
being
sorie
that
so
many
dayes
of
his
life
be
worne
out
,
wisheth
that
he
were
a
yong
man
againe
.
And
thus
euery
vocation
and
condition
,
being
loathsome
to
it selfe
,
euery
man
looketh
with
hote
emulation
on
the
calling
&
condition
of
some
other
man
without
contentation
,
wherin
the
Poets
aime
,
hitterh
home
on
the
nailes
head
.
Pers.
Optat
Ephipia
,
Bos
piger
:
Optat
arare
Caballus
.
Thus
englished
:
The
lazie
Oxe
doth
wish
,
he
were
an
Horse
,
on
backe
to
beare
:
And
so
the
Horse
doth
wish
,
he
were
an
Oxe
,
the
soyle
to
teare
.
Againe
,
considering
manie
vnmeasurable
cares
and
great
vanities
of
mens
affaires
,
hee
thus
lamenteth
the
miserie
of
the
same
.
O
curas
hominum
!
O
quantum
est
in
rebus
in
ane
?
Thus
englished
.
Alas
mans
cares
:
how
full
of
paine
?
Alas
mans
wayes
:
how
vile
and
vaine
?
Indeed
right
iustly
(
as
said
Augustine
)
hath
the
Lord
appoynted
an
vnquiet
heart
and
minde
,
for
a
punishment
to
the
men
of
this
life
,
which
will
not
be
contented
&
pleased
with
that
which
they
haue
:
and
this
affliction
(
saith
Salomon
)
hath
God
giuen
to
the
children
of
men
,
to
humble
them
.
CHAP.
XXI
.
Many
men
are
distracted
in
the
consideration
of
the
disorders
of
this
worlde
.
Men
are
euen
in
these
our
dayes
ingratefull
to
such
as
do
them
any
good
.
The
necessitie
of
instructions
and
good
admonitions
.
MOreouer
,
for
that
all
things
bee
so
hard
,
as
a
man
is
not
of
abilitie
to
expresse
them
:
and
he
is
accounted
happy
,
that
knoweth
the
causes
of
things
,
the
men
of
this
world
are
most
wonderfully
afflicted
in
their
owne
imaginations
:
so
farre
,
that
some
of
them
haue
euen
consumed
away
with
spitefull
anger
,
Aristotle
died
with
anger
.
as
Aristotle
the
Peripatike
was
said
to
do
,
for
that
he
could
not
find
out
the
cause
of
the
ebbing
and
flowing
of
the
swelling
riuer
Euripis
:
and
others
haue
bin
throughly
distracted
as
was
Aratus
the
Astronomer
:
Aratus
was
destracted
.
Saul
.
Mithridates
.
Achab.
Brutus
.
some
haue
bin
discomfited
,
as
was
king
Saul
,
Mithridate
,
&
Demosthenes
,
though
some
others
haue
promised
themselues
victorie
with
Achab
,
and
happie
successe
with
Brutus
,
either
by
force
,
or
fortune
,
with
a
vaine
expectation
.
The
confusion
of
worldly
things
.
2
But
when
with
all
these
things
,
that
vgly
Ataxie
the
disorder
and
manifold
confusions
of
this
life
do
concurre
,
beyond
all
the
rest
,
this
heauy
consideration
,
Psal.
73.
Iere.
12.1
.
Abac.
1.3
.
Iob.
21.7
.
and
24.12
.
Eccles.
3.16
.
and
4.1
.
that
(
not
only
as
Socrates
,
but
also
as
Dauid
said
)
The
wicked
and
euill
disposed
haue
oftentimes
the
most
abundance
of
worldly
goods
and
riches
,
when
the
better
sort
want
them
:
that
the
godlie
and
wicked
be
preferred
,
and
liue
in
long
prosperitie
:
that
the
vnrighteous
do
vnrighteously
,
&
God
(
as
Iob
saith
)
doth
not
charge
them
with
follie
,
or
plague
them
:
that
iniustice
and
oppression
is
seene
in
the
place
of
iudgement
:
that
religion
often
languisheth
,
and
Atheisme
and
prophanitie
doth
flourish
:
that
the
gouernment
either
Ecclesiasticall
or
Politicall
,
or
Oecomicall
,
little
auaileth
to
correct
,
redresse
and
perfect
that
which
is
amisse
:
that
many
noble
men
,
and
wise
men
,
haue
perished
togither
with
the
ignomious
and
foolish
:
that
Alexandria
,
Corinth
,
Ierusalem
,
Sparta
,
Athens
,
Thebes
,
&
many
other
famous
cities
haue
bin
made
desolate
.
That
Chaldaea
,
Babylon
,
Persia
,
Graecia
,
&
other
mightie
Monarches
of
the
world
,
haue
altered
their
turnes
,
The
confusion
of
things
occasion
some
an
argue
want
of
power
in
God
,
&c.
and
chaunged
their
faces
:
and
that
all
men
be
constrained
to
beare
with
the
ingratefull
world
,
howsoeuer
it
be
,
because
No
man
can
striue
with
him
that
is
mightier
then
himselfe
,
and
things
that
are
bowed
,
no
man
can
make
straight
.
The
common
sort
of
men
do
argue
of
the
want
of
power
and
force
in
God
,
Nat.
deorum
lib.
3.
(
as
Cicero
sayth
,
reporting
the
wordes
of
Diogenes
)
and
the
rather
,
for
that
neither
Iupiper
Olympius
,
nor
Aesculapius
,
(
as
hee
sayde
)
plagued
the
Tyraunt
Dionysius
,
for
dispoyling
them
of
their
Treasures
:
Read
Iob.
cap.
24.12
.
and
for
that
manie
other
wicked
men
are
not
punished
by
GOD
himselfe
,
by
and
by
with
some
horrible
plagues
for
theyr
horrible
deedes
:
yea
,
and
manie
great
and
famous
personages
also
haue
consented
to
that
saying
of
him
in
the
Tragedie
:
Melan.
in
Epist.
praefix
.
operibus
graec
.
Xenophon
.
Vitam
regit
Fortuna
Dea
:
The
Goddesse
Fortune
guideth
euerie
mans
life
.
And
if
it
bee
so
,
then
,
to
what
ende
(
say
they
)
serue
all
those
precepts
of
wisedome
deliuered
vnto
vs
in
the
worde
,
and
in
Hystories
?
For
if
mans
life
be
guided
,
neither
by
the
counsailes
of
wise
men
,
nor
by
God
himselfe
,
why
then
is
doctrine
proposed
?
And
so
the
greatest
part
of
all
people
,
in
the
gouernment
of
great
matters
,
direct
not
their
counsailes
to
any
certaine
rule
and
doctrine
:
but
hoyse
vp
sailes
to
be
carried
whither
soeuer
the
winde
shall
driue
,
or
blind
Fortune
permit
them
.
3
And
although
the
Heathen
Orator
sayd
:
Cicero
de
Nat.
decrum
lib.
3.
Mala
&
impia
consuetudo
contra
Deos
disputandi
,
siue
ex
animo
id
fit
,
siue
simulate
:
It
is
an
euill
custome
to
dispute
agaynst
the
goddes
,
The
godlie
themselues
do
often
murmure
.
whether
it
bee
done
of
set
purpose
,
or
by
simulation
:
yet
manie
of
the
godlie
themselues
also
,
are
by
these
and
such
like
spectacles
,
mooued
to
expostulate
agaynst
the
Lorde
GOD
of
Heauen
,
as
Ieremie
did
:
Iere.
12.1
.
Iob.
24.1
.
Wherefore
prospereth
the
way
of
the
wicked
?
Why
doost
thou
(
O
God
)
suffer
the
vngodlye
to
liue
in
the
Worlde
,
to
hurt
and
oppresse
thine
owne
children
?
what
iustice
?
what
reason
?
what
wisedome
is
there
in
God
that
permitteth
it
?
And
should
not
the
Iudge
of
all
the
world
do
iustice
?
And
they
cannot
denie
,
but
that
this
deepe
conceit
hath
also
touched
them
so
farre
,
that
they
haue
beene
mooued
(
with
Dauid
)
to
say
:
Psal.
73.2
.
My
feete
were
almost
gone
:
my
steppes
were
well
nigh
slipt
:
For
I
freatted
at
the
foolish
,
when
I
sawe
the
prosperitie
of
the
wicked
.
Eccles.
4.2
.
Therefore
(
with
Salomon
)
they
commende
the
deade
before
them
that
liue
,
and
,
in
the
suddaine
passion
of
their
afflicted
spirites
they
imagine
him
that
is
not
yet
borne
,
to
bee
in
better
case
then
anie
of
them
both
.
And
not
a
fewe
(
as
desperate
of
GOD
,
What
is
god
,
prouidence
?
and
of
the
diuine
prouidence
,
which
is
the
reason
that
the
Lorde
God
vseth
in
the
ordering
and
directing
of
things
to
their
right
endes
)
in
this
profound
considerations
,
do
consent
with
Cladianus
,
thus
:
Saepe
mihi
dubium
,
&c.
This
mad
conceit
vnto
my
doubtfull
minde
,
is
often
brought
:
What
?
haue
the
high
caelestiall
powers
,
on
worldly
matters
thought
?
And
is
there
any
God
aboue
,
that
guideth
all
?
or
no
?
Or
do
th'
affaires
of
wordly
men
,
by
chaunce
,
vncertaine
go
?
How
to
expell
this
imagination
of
flesh
and
blood
.
Sap.
2.22
.
4
This
vaine
imagination
being
deepely
rooted
in
the
heart
of
the
naturall
man
,
which
is
blinded
with
his
owne
malice
,
which
vnderstandeth
not
the
mysteries
of
the
spirit
of
God
,
nor
hopeth
for
the
reward
of
righteousnes
,
nor
regardeth
the
worship
that
the
holy
Saints
shall
haue
at
the
resurrection
of
the
iust
:
can
very
hardly
be
remoued
and
expelled
,
and
therfore
doth
require
the
daily
and
diligent
vse
of
that
Armour
of
light
,
which
Paul
would
,
Rom.
13.
wee
take
vp
against
all
the
deedes
of
darkenesse
.
And
yet
it
cannot
be
denied
,
that
not
onely
Moses
the
seruant
of
God
,
and
the
holy
Patriarkes
,
and
the
Prophets
,
and
the
Apostles
haue
preached
and
taught
,
and
Christ
who
came
from
the
bosome
of
his
father
,
hath
witnessed
,
and
God
himselfe
from
heauen
declareth
,
but
also
the
meere
heathen
do
by
the
works
of
the
Creation
,
and
the
operation
of
Nature
acknowledge
and
confesse
,
that
the
God
of
heauen
by
his
prouidence
ordreth
and
ruleth
all
these
things
,
Howsoeuer
they
appeare
confused
and
without
order
to
them
that
vnderstand
not
the
causes
and
reasons
thereof
.
5
Such
(
indeede
)
be
the
painefull
trauailes
wherwith
the
men
of
this
life
haue
beene
so
long
time
burthened
,
and
yet
lie
yerking
vnder
the
intollerable
tight
of
the
same
.
And
that
because
through
the
malice
of
the
Diuell
,
The
cause
of
those
troubled
minds
.
the
malice
of
man
is
great
on
the
earth
,
and
al
the
thoughts
of
his
heart
are
onely
euill
euery
day
,
wherof
there
be
procreated
a
thousand
most
desperate
imaginations
,
and
eager
discouragements
to
Religion
,
dutie
,
and
right
.
Yea
,
and
so
much
the
more
lamentable
is
the
cause
and
condition
of
man
,
Some
of
these
maladies
be
remedilesse
:
and
some
hard
to
be
cured
.
by
how
much
those
his
maladies
bee
so
remedilesse
and
incurable
:
for
whosoeuer
will
endeuour
and
take
on
him
the
same
to
correct
,
and
thorowly
to
purge
,
be
he
neuer
so
wise
,
so
learned
,
so
iust
,
so
strong
,
so
rich
,
hee
shall
but
wash
the
Ethiope
,
cleanse
the
Leopard
of
spots
,
and
vexe
his
spirit
in
vaine
.
Besides
that
,
as
touching
those
matters
which
are
curable
,
and
to
bee
remedied
in
time
and
place
,
who
seeth
not
how
perilous
and
vneasie
it
is
,
for
any
man
to
assay
to
ease
that
which
may
bee
eased
,
to
aduenture
to
salue
that
,
which
may
be
salued
?
for
notwithstanding
that
Sisinnis
the
Gouernour
of
Coelosyria
,
1.
Esdr.
7.1
.
and
Phenice
,
and
Sathrabouzanes
and
theyr
associates
,
(
obeying
at
length
the
Princes
commandement
)
are
perswaded
to
assist
the
holy
worke
diligently
,
labouring
with
the
auncients
and
Gouernours
of
the
Sanctuarie
,
and
the
holy
worke
prospereth
by
the
ministrie
of
Haggaeus
and
Zacharias
the
Prophets
:
yet
behold
,
the
ingratefull
and
discontented
,
find
flocks
furnished
for
theyr
purpose
,
to
oppugne
the
Truth
,
to
resist
the
Princes
proceedings
,
and
to
oppresse
the
defenders
thereof
,
in
like
sort
as
the
Sodomites
forced
iust
Loth
,
Gen.
19.9
.
when
they
compassed
his
house
rounde
about
of
all
forces
,
from
all
quarters
:
by
whose
sinister
deuises
and
Satanicall
practises
,
euery
good
and
godly
worke
is
either
reiected
or
hindred
by
all
meanes
:
and
euery
good
Counsaile
and
godly
aduise
is
construed
with
great
partialitie
and
grosse
corruption
,
insomuch
that
hee
(
whosoeuer
hee
bee
)
that
aduentureth
to
admonish
either
the
highest
,
or
the
lowest
,
the
Princes
or
the
people
,
the
Prophets
or
the
Priestes
,
Homer
.
the
Court
or
the
Countrey
,
hee
is
either
welcomed
as
Amos
was
to
Bethel
,
or
aunswered
as
Halitherses
Mastorides
was
at
the
Gate
of
Vlisses
:
and
if
hee
finde
better
cheare
,
hee
may
account
it
as
so
much
gayned
beyonde
his
expectation
,
Amos
7.12
.
and
bee
thankfull
for
it
.
But
howe
was
Amos
welcomed
?
hee
was
taken
for
a
plaine
sotte
of
the
Countrey
,
and
vnmeete
for
the
Courte
,
and
therefore
Amasiae
the
Courtly
Priest
,
expelled
him
thence
with
this
saying
:
Go
,
gette
thee
hence
into
the
land
of
Iuda
,
and
there
eate
thy
bread
,
and
Prophesie
there
:
but
Prophesie
not
at
Bethel
,
Halitherses
.
for
it
is
the
Kings
Chappell
.
And
howe
was
that
Halitherses
aunswered
?
the
Poet
Homer
telleth
,
that
when
the
olde
man
,
who
was
both
wise
and
well
experienced
in
worldly
affayres
,
Eurimachus
the
sonne
of
Polybus
.
Odis
.
6.
would
haue
perswaded
Eurimachus
the
sonne
of
Polibus
(
who
was
a
long
sutor
for
Penelope
)
to
departe
from
the
house
of
Vlisses
,
and
not
to
trouble
himselfe
any
further
in
those
matters
,
for
feare
of
such
an
inconuenience
as
afterwarde
ensued
.
Eurymachus
thinking
himselfe
wiser
then
the
gray
head
,
continued
his
suite
,
and
reiected
him
in
these
words
:
Get
home
(
olde
foole
)
and
to
thy
Children
,
there
presage
good
speed
:
That
future
falles
they
flie
:
for
we
excell
thee
farre
in
Reed
.
Though
many
birds
beneath
the
Sunne-beames
,
flie
on
euerie
side
:
Yet
do
not
all
pronosticate
to
men
,
what
shall
betyde
.
Againe
.
In
that
thou
multipliest
thy
words
,
thou
gettest
nought
therefore
:
But
in
the
same
thou
giu'st
vs
cause
to
hate
thee
yet
the
more
.
A
miserable
kind
of
people
6
This
is
a
Kind
of
people
of
all
others
to
bee
lamented
,
as
such
as
without
hope
,
who
knowing
nothing
,
will
not
for
all
that
vouchsafe
to
listen
to
them
which
are
best
able
,
and
most
willing
to
instruct
them
,
then
whom
,
they
euer
esteeme
themselues
more
learned
,
more
wise
,
&
better
furnished
euerie
way
:
for
they
put
away
from
themselues
the
holy
graces
of
God
,
being
profered
them
,
and
willingly
sell
themselues
to
death
and
extreme
miserie
.
Psal.
58.4
.
The
Psalmist
rightly
likeneth
them
to
the
deaffe
Adder
that
stoppeth
his
eare
against
the
voyce
of
the
Inchaunter
,
though
he
be
most
expert
in
charming
.
For
they
be
so
corrupted
with
the
venome
of
the
spiritual
Serpent
,
and
ouerthrowne
with
madde
furie
,
that
they
either
flie
from
euerie
one
that
would
wisely
admonish
them
,
or
so
close
their
eares
against
their
words
,
The
Iewes
stopped
theyr
eares
.
Acts
7.
that
no
power
of
wholsome
admonition
and
counsaile
can
moue
them
.
Thus
the
Iewes
stopped
their
eares
(
though
not
their
mouthes
)
against
Stephen
and
his
words
:
and
so
at
this
time
(
I
say
)
many
are
deaffe
(
with
the
Adder
and
those
malitious
Iewes
)
when
rather
they
should
listen
to
the
word
of
God
and
holy
and
wholsome
instructions
,
whereof
the
preachers
and
ministers
of
the
word
,
haue
cause
to
complaine
now
,
as
Isayah
did
in
his
time
:
Isa.
53.1
.
Lord
who
hath
beleeued
our
report
?
and
to
whom
is
the
arme
of
the
Lord
reueiled
?
And
are
worthily
occasioned
to
lament
the
great
vanitie
&
miserie
of
man
,
no
lesse
then
Ieremy
and
Esdras
were
moued
in
their
dayes
to
be
wayle
the
sinnes
of
the
people
,
and
the
distresse
of
the
holy
land
,
and
the
ruine
of
the
Citie
and
Temple
of
God
:
and
many
say
nowe
as
Hezekiah
did
:
The
Child
is
come
to
the
place
of
byrth
,
and
there
wanteth
power
of
deliuerance
.
Neither
would
the
Lorde
himselfe
(
if
he
were
now
on
the
earth
)
refuse
to
weepe
ouer
the
people
,
as
he
did
sometimes
ouer
Hierusalem
,
and
to
admonish
them
also
to
weepe
for
themselues
and
for
their
Children
.
Surely
,
the
very
consideration
thereof
,
is
able
to
daunte
and
discourage
him
that
is
most
willing
and
forward
to
tender
aide
,
(
and
not
a
few
are
therby
discouraged
indeed
)
dispayring
of
any
fruite
to
bee
gathered
from
those
stony
places
,
those
high
wayes
,
and
those
pricking
thornes
,
into
the
which
they
had
cast
the
sound
and
wholsome
seede
.
7
Neuerthelesse
,
as
long
as
it
is
saide
,
to
day
,
We
must
not
be
discouraged
to
do
good
.
Rom.
8.
and
during
the
time
of
our
course
,
wee
giue
not
ouer
,
nor
vtterly
dispayre
of
the
fruits
of
our
labours
:
but
we
vrge
on
,
in
hope
,
though
not
of
our
owne
will
,
but
by
the
reason
of
him
who
hath
subdued
vs
vnder
hope
,
and
be
yet
the
more
diligent
in
our
duties
,
to
do
that
good
which
may
be
done
in
our
places
to
his
glorie
,
who
hath
prepared
vs
thereunto
.
And
wee
continue
yet
praying
and
calling
vnto
God
,
that
it
would
please
him
yet
further
to
furnish
,
to
fortifie
,
to
encourage
,
and
to
perswade
by
his
louing
Spirit
,
the
builders
and
repayrers
of
his
owne
house
,
to
be
diligent
,
able
and
willing
to
strengthen
that
which
remaineth
,
to
fortifie
the
weake
handes
and
feeble
feete
,
to
comfort
the
faint
heart
&
weake
wits
,
which
in
the
bitter
taste
of
these
extremities
are
readie
to
perish
,
so
farre
forth
,
as
hope
emboldneth
,
possibilitie
perswadeth
,
and
the
word
of
God
warranteth
:
and
this
shall
hold
vs
excused
and
discharged
before
the
Lord
,
howsoeuer
the
successe
of
our
labours
and
desires
shall
appeare
to
be
,
the
which
we
must
commend
to
the
wisedome
,
will
,
and
power
of
God
.
And
,
as
this
is
the
best
way
for
vs
,
Eccles.
12.
so
it
shall
be
not
onely
good
and
profitable
,
but
also
most
needfull
for
all
persons
to
yeelde
themselues
obedient
to
the
wordes
of
the
wise
,
as
Salomon
admonisheth
:
without
the
which
,
it
is
as
impossible
for
a
man
to
walke
in
the
way
of
the
Lorde
towardes
the
cheefe
good
and
highest
happinesse
,
as
it
is
for
a
blind
man
to
walke
in
a
tedious
way
without
a
guide
.
8.
Therefore
haue
they
beene
much
commended
,
They
haue
beene
esteemed
for
good
men
,
who
haue
listned
to
the
word
of
them
that
instructed
them
in
good
.
as
the
men
of
all
others
,
neerest
to
wisedome
and
a
godly
life
,
who
haue
willingly
listned
to
the
lessons
of
wise
teachers
.
The
verie
Heathen
haue
thought
reuerently
of
such
persons
:
and
among
others
of
that
kind
,
the
Greeke
Poet
Hesiode
thus
writeth
:
Right
good
is
hee
that
listneth
well
,
To
him
who
giues
him
good
Counsell
.
Seneca
.
And
that
respecting
Seneca
,
counsailed
thus
:
Moneberis
libentur
,
&c.
Thou
oughtest
gladly
to
take
admonition
,
and
bee
patient
when
thou
art
prouoked
.
If
a
man
chide
thee
deseruedly
,
knowe
this
,
that
it
maketh
for
thy
good
:
and
though
without
deserte
,
yet
thinke
this
,
that
hee
woulde
profitte
thee
.
Feare
not
bitter
wordes
,
but
rather
feare
obsequies
and
fayre
speeches
.
Pythagoras
.
And
thus
sayde
Pythagoras
in
his
Precepts
:
Hee
that
(
beeing
ashamed
to
bee
taught
)
will
not
submitte
himselfe
to
discipline
and
nourtour
for
a
little
time
,
shall
bee
constrayned
to
continue
in
the
obloquie
and
shame
of
foolishnesse
for
euer
.
This
is
confirmed
by
the
sentence
of
Salomon
:
The
Eare
that
hearkeneth
to
the
correction
of
life
,
Pro.
15.31.32
.
shall
lodge
among
the
wise
:
but
he
that
refuseth
instruction
,
despiseth
his
owne
soule
:
but
he
that
obeyeth
correction
,
getteth
vnderstanding
.
Dauid
,
Iehosophat
,
Aaron
,
and
other
good
men
,
haue
well
considered
this
,
and
could
be
well
pleased
to
bee
admonished
:
yea
,
and
that
sliding
by
an
occasion
,
they
haue
patiently
borne
a
gentle
correction
,
repented
theyr
sinnes
,
and
amended
their
liues
.
And
surely
,
herein
the
right
Christian
findeth
no
little
comfort
and
contentation
.
For
when
hee
seeth
howe
the
Lord
pacifieth
the
rage
and
rigour
of
the
world
,
with
that
powerful
word
which
he
spake
to
the
winde
and
the
seas
,
saying
:
Peace
and
be
still
:
hee
knoweth
well
how
he
gently
allureth
him
,
as
a
father
doth
his
childe
:
and
as
hee
perswaded
Iaphet
at
the
request
of
Noah
,
to
enter
into
the
Tabernacle
of
Shem.
In
that
sort
he
entreateth
his
Children
,
by
his
holy
Apostle
Paul
:
I
beseech
you
Brethren
(
sayth
hee
)
by
the
mercies
of
God
,
that
yee
giue
vppe
your
bodyes
a
lining
sacrifice
,
holy
acceptable
vnto
God
.
Neither
will
hee
neglect
,
nor
lightly
regarde
this
grace
(
as
they
that
receiue
it
in
vaine
)
but
hearken
diligently
,
and
embrace
willingly
the
wordes
of
the
wise
,
retaine
that
Grace
among
them
that
wayre
for
redemption
in
Israel
,
and
so
serue
God
in
reuerence
and
feare
,
in
good
contentation
.
And
this
also
are
they
made
the
more
able
and
readie
to
performe
by
godly
and
faythfull
inuocation
of
the
name
of
God
in
Iesus
Christ
.
For
,
as
the
former
giueth
them
light
,
and
the
right
knowledge
of
the
diuine
will
:
so
this
ministreth
vnto
them
sufficient
abililitie
to
follow
and
performe
the
same
,
through
the
Graces
of
his
spirit
,
the
which
hee
bestoweth
on
them
that
aske
the
same
of
him
,
and
the
which
hath
his
effectuall
operation
in
the
true
vse
thereof
.
For
hereof
is
that
liuely
and
fruitfull
faith
engendred
in
the
heart
of
the
elected
,
by
the
which
they
be
iustfied
and
made
fruitfull
in
all
good
works
.
CHAP.
XXII
.
The
best
medicines
for
the
cure
of
mans
maladies
,
must
bee
made
of
the
word
of
God
.
An
especiall
comfortatiue
for
the
magistrate
.
Eccles.
12.
IN
euerie
Booke
of
the
holy
scriptures
are
contained
most
delectable
words
,
vpright
writings
,
euen
the
words
of
Trueth
,
the
sayings
of
the
wise
being
like
goades
to
stirre
vppe
,
and
like
Nayles
fastened
by
the
maisters
of
the
assemblies
to
confirme
,
which
are
giuen
by
one
Pastour
(
as
saith
Salomon
)
wherein
is
contained
and
published
that
perfect
lawe
of
libertie
,
The
word
of
God
eternall
.
and
whereof
there
is
made
a
meete
medicine
for
mans
maladies
.
For
albeit
the
eternall
word
of
God
may
not
bee
comprehended
and
included
within
the
leaues
,
lines
,
and
volumes
of
Bookes
,
beeing
the
same
which
was
with
God
in
the
beginning
,
and
is
euerlasting
,
and
that
naturall
and
onely
begotten
Sonne
of
God
,
begotten
of
the
Father
before
all
worldes
,
whose
name
is
Wonderfull
,
the
giuer
of
counsell
,
the
mightie
God
,
the
euerlasting
Father
,
the
Prince
of
Peace
:
yet
hath
it
pleased
his
goodnesse
,
to
speake
vnto
man
to
his
vnderstanding
:
and
hath
commaunded
his
Prophets
and
Apostles
to
preach
,
to
write
,
and
to
talke
accordingly
:
that
is
,
as
Paul
sayde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
After
the
manner
of
men
,
by
reason
of
the
infirmitie
of
man
,
being
most
vnable
to
conceiue
the
things
that
bee
of
the
spirit
of
God
.
Therefore
,
howsoeuer
wee
imagine
the
eternall
worde
of
God
,
and
his
diuine
will
,
to
be
shut
vp
in
his
owne
close
counsell
,
Apoc.
5.3
,
4
,
5
which
neither
any
in
heauen
,
nor
in
the
earth
,
nor
vnder
the
earth
is
found
worthie
to
open
and
declare
vnto
men
,
and
which
we
may
not
presume
to
inuestigate
or
search
without
the
helpe
of
the
Lion
of
the
tribe
of
Iuda
:
Gods
written
worde
.
he
would
that
we
should
hearken
vnto
his
written
will
,
and
that
word
of
God
which
he
hath
declared
and
made
knowne
vnto
vs
in
the
holy
scriptures
.
Vnto
this
therfore
the
son
of
God
(
whom
we
must
heare
)
sent
the
Iewes
,
and
bad
them
to
search
the
scriptures
.
The
vse
of
this
written
word
,
he
both
taught
and
commended
vnto
vs
,
when
he
sayd
three
times
to
the
diuell
,
It
is
written
,
It
is
written
,
It
is
written
.
Thus
he
asked
of
the
lawiers
:
How
is
it
written
?
Mat.
4.
How
readest
thou
?
And
to
the
two
disciples
going
towards
Emaus
,
he
said
:
Thus
it
is
written
.
He
commanded
his
seruant
Iohn
,
Apoc.
●
.
to
write
vnto
the
seuen
churches
in
Asia
:
and
Paul
commendeth
the
worde
written
,
when
he
saith
,
The
Scriptures
are
written
for
our
learning
.
2
This
is
that
lawe
wherein
the
blessed
man
delighteth
,
and
meditateth
day
and
night
.
This
is
the
foode
whereon
the
godly
man
feedeth
,
to
nourish
his
soule
.
This
is
the
touchstone
which
trieth
the
spirits
:
this
is
the
Index
which
sheweth
who
are
the
children
of
God
.
This
Word
giueth
comfort
,
direction
,
faith
,
wisdome
,
knowledge
of
the
will
of
God
,
the
feare
of
God
,
loue
,
hope
,
holy
zeale
,
and
all
heauenly
vertues
,
when
the
holy
Ghost
(
through
the
merit
of
Christ
)
hath
his
effectuall
working
in
the
true
vse
thereof
.
A
solace
for
euerie
sore
.
Of
this
sweete
hony
combe
is
made
a
salue
for
all
sores
,
a
medicin
for
all
maladies
,
a
plaister
of
peace
against
al
trouble
,
and
comfortatiues
to
content
the
children
of
God
at
al
times
,
in
all
places
.
Therefore
I
esteeme
this
,
Ruth
.
as
the
best
ground
for
Booz
to
sow
in
:
as
the
most
plentifull
field
for
Ruth
to
gleane
in
.
This
is
(
indeed
)
the
sweetest
water
to
drinke
of
,
and
the
wholsomest
bread
for
man
to
feed
of
.
This
is
that
law
which
the
King
must
copie
out
to
lay
before
him
,
&
that
right
Scripture
which
all
men
must
search
to
finde
knowledge
and
life
in
.
Therfore
also
to
the
same
would
I
direct
them
that
want
comfort
in
distresses
,
counsell
in
their
businesse
,
and
helpe
in
their
miseries
.
Neither
doubt
I
,
but
that
it
shall
bee
embraced
and
well
digested
of
them
that
feare
God
.
But
for
this
our
argument
and
present
purpose
,
Scripture
for
contentation
of
mens
mindes
.
the
Psalmes
of
Dauid
,
the
Prouerbes
of
Salomon
,
and
chiefly
his
Ecclesiastes
,
or
last
Solace
,
which
otherwise
may
be
called
his
Common-wealth
,
are
of
singular
choyse
.
3
And
this
is
to
be
obserued
in
these
bookes
,
that
as
Dauid
and
Salomon
haue
ministred
meete
matter
therein
,
for
the
instruction
,
solace
,
and
comfort
of
all
Gods
children
:
so
also
they
being
well
schooled
by
holy
men
,
enspired
with
an
excellent
spirit
,
and
themselues
both
Kings
and
rulers
ouer
the
church
of
god
,
and
his
people
:
haue
principally
before
al
others
,
with
their
doctrine
and
examples
,
instructed
,
solaced
,
&
comforted
Princes
,
Dauid
and
Salomon
haue
com●orted
Princes
and
Magistrates
.
Magistrates
and
all
them
in
high
authoritie
:
and
so
much
the
sooner
,
for
that
they
themselues
felt
and
wel
perceiued
,
how
that
the
Princes
and
Magistrates
are
often
oppressed
and
troubled
,
with
the
manifold
treasons
,
rebellions
,
seditions
,
ingratitude
,
and
offences
of
such
as
are
troublers
of
the
Common-peace
,
and
breakers
of
tranquilitie
,
and
of
such
,
as
lay
in
waite
for
the
life
and
liuings
euen
of
them
,
on
whose
care
,
wisedome
,
and
good
gouernment
,
the
safetie
and
weale
of
the
people
(
next
vnto
God
)
doth
wholie
releigh
and
depende
,
in
euerie
age
.
The
Prince
it
the
minister
of
God
.
According
to
whose
good
counsaile
and
direction
yet
reserued
in
the
holie
Register
,
the
wise
Prince
and
Magistrate
knoweth
himselfe
to
bee
the
Minister
of
God
,
and
a
principall
seruaunt
of
the
King
of
all
Kings
,
and
Iudge
of
all
Iudges
,
whose
sentence
and
power
no
man
is
able
to
resist
,
and
whose
will
must
be
fulfilled
.
And
that
this
God
is
not
onelie
present
in
the
Congregation
of
Princes
(
as
the
chiefe
Prince
)
but
also
beautifieth
those
Princes
with
the
high
title
of
Gods
,
and
sonnes
of
the
highest
,
and
to
comfort
and
strengthen
them
in
this
place
and
function
,
and
to
take
away
all
feare
and
fainting
from
them
in
authoritie
,
hee
ioyneth
his
power
and
blessings
to
the
same
,
and
assisteth
them
,
and
defendeth
them
,
and
the
right
of
this
gouernment
against
the
proud
faces
,
the
murmuring
mindes
,
policies
,
conceits
,
treasons
,
rebellions
,
conspiracies
,
and
wilie
practises
of
their
enemies
bee
they
neuer
so
manie
or
mightie
:
so
that
they
shall
neuer
bee
confounded
,
but
stande
sure
,
proceede
well
,
get
the
victorie
,
and
prooue
by
their
owne
experience
,
that
it
lieth
not
in
the
power
of
man
so
keepe
the
people
in
obedience
,
and
to
conserue
the
Common-wealth
:
but
in
the
will
and
power
of
God
,
who
as
he
hath
ordeined
Princes
&
Magistrates
,
doth
also
giue
them
wisdome
,
power
,
and
obedient
subiects
,
and
by
their
ministerie
often
saueth
such
from
destruction
,
as
naturally
hate
the
Magistrates
,
because
they
desire
to
liue
without
all
gouernment
,
and
so
without
order
,
after
their
owne
corrupt
lusts
.
How
the
good
Prince
behaueth
himselfe
in
his
place
.
4
But
to
ratifie
this
consolation
,
and
to
remooue
away
all
iust
occasions
of
offence
,
from
them
that
are
readie
to
take
offences
before
offences
be
offred
them
.
The
wise
Prince
taketh
on
him
,
&
executeth
this
diuine
function
,
with
great
reuerence
,
wisdome
,
and
in
the
feare
of
God
.
He
knoweth
that
as
God
is
present
to
beautifie
,
strengthen
and
defende
the
right
of
his
authoritie
,
so
he
doth
also
beholde
all
that
is
done
,
the
which
he
would
shoulde
bee
according
to
the
methode
and
rule
of
his
holie
law
,
and
that
he
will
bee
an
inexorable
Iudge
,
and
reuenger
of
the
iniuries
&
wrongs
of
them
that
peruert
the
iudgement
.
And
he
remembreth
,
that
to
remoue
away
that
pride
which
exalteth
flesh
and
blood
from
this
place
,
the
Lorde
hath
not
onelie
sayde
by
the
Psalmist
,
Psal.
82.7
.
that
They
bee
Gods
,
whome
hee
hath
to
this
aduaunced
:
but
also
sayeth
,
that
They
shall
die
like
men
,
and
fall
like
one
of
the
Princes
:
that
is
,
if
they
abuse
the
sacred
power
:
if
they
rule
not
theyr
people
in
Equitye
and
righteousnesse
,
but
oppresse
them
after
theyr
lustes
,
Aug.
de
abus
.
saeculi
.
Baruc.
3.
which
is
not
the
least
of
the
abuses
of
the
worlde
,
they
shall
perish
,
like
as
did
those
auncient
Tyrants
,
which
in
theyr
times
,
rather
annoyed
,
then
benefited
the
Common-wealth
.
Therefore
the
wise
and
godly
Prince
,
according
to
the
counsel
and
examples
of
those
holy
men
,
commended
in
the
holy
Scriptures
,
gouerneth
and
ruleth
himselfe
,
The
praise
of
a
Prince
.
his
familie
,
and
the
Common-wealth
,
and
hath
a
chiefe
regard
to
do
that
which
best
beseemeth
him
,
In
Octauia
Tragaedia
.
which
is
(
as
Seneca
sayth
)
The
praise
of
a
Prince
,
notwithstanding
that
Nero
the
Tyrant
impugned
that
sentence
with
this
:
Calcat
iacentem
vulgus
:
The
Commons
will
treade
on
,
and
oppresse
the
gentle
and
mercifull
Prince
.
5
That
godly
and
perfect
man
Iob
speaking
in
the
person
of
a
Prince
or
chiefe
Magistrate
,
telleth
what
was
his
strength
,
defence
,
and
comfort
in
his
place
,
whether
men
were
pleased
,
or
not
pleased
:
I
put
vppon
mee
(
sayeth
hee
)
righteousnesse
,
Iob.
29.14
.
which
couered
mee
as
a
Garment
:
and
Equitie
was
my
Crowne
.
To
this
ende
was
Salomon
made
King
ouer
Israel
,
as
the
Queene
of
Saba
sayde
to
him
,
namelie
,
To
doo
equitie
and
righteousnesse
:
Heere
is
Equitie
,
but
not
without
Righteousnesse
:
heere
is
Righteousnesse
,
but
not
without
Equitie
.
Equitie
and
Iustice
both
necessarie
in
a
Magistrate
.
And
both
these
vertues
combined
in
the
same
person
,
become
both
him
and
the
place
right
woorthilie
.
For
as
Iustice
is
that
habite
and
affection
of
the
minde
,
whereby
men
are
apt
to
do
and
desire
that
which
is
iust
,
and
by
the
which
there
is
yelded
to
euery
man
his
right
,
and
therefore
woorthilie
commended
in
all
men
,
but
chieflie
in
Princes
,
and
Magistrates
,
as
that
whereby
the
Common-wealth
is
conserued
&
defended
:
so
Equitie
respecting
not
the
letter
,
but
the
will
and
meaning
of
the
law
,
and
intent
of
the
law-makers
,
doth
either
aptly
apply
the
same
to
the
matters
in
question
,
by
the
wisdome
of
the
Iudge
,
or
thereby
the
Iudge
applieth
himselfe
to
the
reason
and
qualitie
of
the
cause
,
qualifying
the
rigour
of
the
law
,
bowing
the
law
to
the
cause
,
and
not
the
cause
to
the
lawe
,
knowing
that
Extreme
law
is
extreme
iniurie
:
And
this
vertue
is
as
necessarie
as
Iustice
,
and
no
lesse
commendable
in
Princes
.
Salomon
himselfe
being
the
King
and
chiefe
Magistrate
in
the
Common-wealth
of
Israel
,
and
thereto
beautified
with
the
diuine
wisdome
,
giueth
this
good
counsaile
to
all
Princes
and
Magistrates
.
Be
thou
not
iust
ouermuch
:
Eccles.
7.18.19
,
23.
Luth.
ibid.
neither
ouerwise
,
that
thou
perish
not
.
Be
thou
not
wicked
ouermuch
,
neither
bee
thou
foolish
:
least
thou
die
before
the
time
.
That
is
,
be
thou
not
too
seuere
an
Exactor
of
the
law
,
least
thou
become
cruell
,
and
so
hatefull
:
nor
be
thou
too
remisse
and
gentle
,
least
all
become
nought
,
and
thy selfe
ouertaken
by
such
as
contemne
thee
,
and
thine
authoritie
.
For
Salomon
speaketh
of
the
ciuill
iustice
.
Arcadius
negligent
.
Melanth
.
6
Archadius
the
Emperour
,
being
too
remisse
and
negligent
,
punished
not
those
heinous
offences
that
iustly
required
the
rodde
of
iustice
,
to
the
great
iniurie
of
his
subiects
,
to
his
owne
dishonour
,
and
great
daunger
.
Iulian
did
not
execute
iustice
on
them
that
oppressed
the
christians
.
Herod
.
Sylla
.
So
Iulian
punished
not
them
that
most
wickedly
oppressed
the
Christians
,
but
rather
derided
the
Christians
vppon
their
complaints
,
casting
their
Maisters
commaundement
of
patience
vnder
the
crosse
in
their
teeth
.
But
on
the
other
side
:
Herode
,
Sylla
,
and
Aurelianus
,
transgressed
iustice
through
their
hard
exactions
and
crueltie
:
Aurilianus
were
cruell
.
they
killed
as
well
the
peaceable
,
as
the
rebellious
,
and
were
too
seuere
agaynst
the
meanest
offenders
:
as
of
whome
Iuuenall
might
well
say
:
Excessit
medecina
modum
:
The
Medicine
was
too
strong
,
Inuenal
.
for
that
disease
.
In
this
respect
Aristotle
sayde
:
Li.
5.
Eth.
Iustice
her selfe
being
weaponed
is
most
cruell
.
7
Beyonde
manie
others
,
Nero
transgressed
,
Nero
his
crueltie
.
and
exceeded
in
this
extremitie
,
whome
gouernment
rightly
deciphered
indeede
(
for
Office
tryeth
a
many
)
.
For
albeeit
,
Arist.
5.
Eth.
that
during
the
first
fiue
yeares
of
his
gouernment
,
hee
behaued
himselfe
verie
prayse
woorthie
:
and
,
that
Seneca
had
written
and
dedicated
to
his
Maiestie
,
a
Booke
intituled
,
Of
Clemencie
,
or
gentlenesse
,
therein
,
exhorting
him
to
that
vertue
,
dehorting
him
from
bloodie
crueltie
:
yet
,
Nero
impudentlie
defendeth
the
same
agaynst
Seneca
,
Sen.
tragae
.
in
octa
act.
1.
as
hee
did
likewise
in
the
case
of
Octauia
the
Empresse
:
Ferrum
tuetur
princepem
,
sayth
hee
,
By
dint
of
sworde
must
the
Prince
bee
preserued
.
In
conclusion
,
hee
beeing
cruell
by
nature
,
and
more
cruell
in
his
place
,
killed
both
the
guiltie
,
and
the
innocent
:
the
iust
,
and
the
vniust
.
Hee
murthered
his
most
trustie
Counsailour
Seneca
,
hee
slewe
his
owne
Mother
,
his
owne
Wife
,
and
caused
his
owne
Cittie
Rome
to
bee
sette
on
fire
.
By
these
heinous
Tragaedies
,
Nero
left
his
name
reprochfull
.
and
his
daily
crueltie
,
he
committed
the
honor
of
his
name
to
a
shamefull
reproch
,
as
those
ancient
tyrants
had
done
before
him
,
Tyrannus
:
sometime
a
name
of
noble
Princes
.
which
degenerated
from
the
right
noble
vertues
of
Princes
.
As
the
tytle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Tyrant
,
in
the
olde
time
,
was
in
the
good
part
giuen
to
honourable
Princes
,
gouernours
,
and
noble
conquerours
,
in
regard
of
strength
,
fortitude
,
and
vertue
:
but
at
length
through
the
great
malice
,
pride
,
insolencie
,
and
crueltie
of
heathen
Potentates
,
that
title
became
a
name
of
disgrace
:
Nero
was
a
proper
name
.
Gell.
li.
11.
so
among
the
Sabines
.
Nero
was
a
proper
name
(
which
noted
Vertue
,
and
Fortitude
,
of
that
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sinews
,
being
the
coniunction
and
strength
of
the
members
:
)
and
such
persons
also
were
of
them
called
Neroes
,
as
excelled
others
in
the
most
egregious
fortitude
,
and
noble
vertues
.
Afterward
,
when
this
tyrant
Nero
(
who
descended
of
the
Claudies
,
which
were
Sabines
)
had
degenerated
from
all
the
heroicall
vertues
of
his
auncestors
,
and
became
so
bloodie
and
cruell
,
he
gaue
occasion
to
the
posteritie
,
to
change
that
proper
name
into
a
name
appellatiue
,
which
called
them
that
were
cruell
,
Neroes
,
and
in
comparison
,
Neroniores
,
those
which
were
more
cruell
.
Iob.
18.17
.
Prou.
10.7
.
Of
such
speaketh
Iob
,
That
their
remembrance
shall
perish
from
the
earth
:
yea
,
and
The
name
of
them
(
saith
Salomon
)
shal
stink
;
as
of
them
which
haue
been
the
occasions
of
the
ruine
of
their
owne
palace
,
&
people
,
as
the
Lord
said
by
Ezechiel
touching
the
Prince
of
Tyre
,
Cherub
the
Prince
of
Tire
in
Ezech.
28.
who
in
glorie
some
times
shined
like
the
bright
Cherub
,
in
the
house
of
god
:
but
now
deformed
,
and
in
high
contempt
.
Moderators
of
the
lawes
necessarie
.
8
By
this
it
appeareth
,
that
the
Prince
is
not
onelie
the
Law-giuer
,
but
also
the
Moderator
,
and
qualifier
of
the
same
law
:
&
that
also
the
Magistrates
in
their
places
,
are
moderators
and
qualifiers
of
the
generall
law
.
Luth.
in
Eccle.
And
the
moderation
of
the
law
is
no
lesse
necessarie
,
then
the
law
it self
:
concerning
the
which
,
the
time
,
the
place
,
the
persons
,
and
other
circumstances
of
the
matters
and
causes
duely
considered
,
the
vertue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Equitie
,
hath
a
place
.
Equitie
.
For
Equitie
being
next
neighbors
,
or
one
of
the
daughters
of
Iustice
,
and
placed
betweene
those
two
hard
extremities
,
Negligence
&
Crueltie
,
withstanding
those
extremities
,
and
relieuing
the
meane
,
remitteth
some
offences
for
the
cause
of
common
concord
,
and
againe
punisheth
some
faults
with
lenitie
and
gentlenesse
.
And
in
this
shall
be
seene
that
moderate
libertie
,
and
that
moderate
subiection
,
Chytr
.
Reg.
vit.
which
Plato
commended
to
be
so
excellent
good
in
a
common-wealth
.
This
Princely
vertue
shined
in
Iulius
Caesar
,
who
when
he
had
a
iust
occasion
offred
him
to
kill
Cicero
,
Iulius
Caesar
sheweth
great
equitie
.
M.
Marcellus
,
&
some
others
,
did
neuerthelesse
remit
and
pardon
them
.
He
wel
considered
,
that
extreme
law
was
wrong
,
and
therfore
moderated
it
through
Equitie
.
And
nothing
more
grieued
the
heart
of
that
noble
Augustus
,
then
when
by
any
poynt
of
seueritie
,
he
was
too
much
feared
of
his
Subiects
.
Augustus
Caesar
.
Therfore
to
one
that
offered
him
a
supplication
with
a
trembling
hand
,
he
answered
:
What
?
thinkest
thou
that
thou
offerest
a
penny
to
an
Elophant
?
Hearing
also
of
the
crueltie
of
his
familiar
friend
Pollio
,
he
reprooued
him
for
it
verie
sharpely
:
but
when
hee
was
certified
of
the
most
barbarous
bloud-thirstinesse
of
Herod
in
Iury
,
Mat.
2.
which
had
commanded
the
yong
innocent
children
to
bee
murthered
,
and
among
them
spared
not
his
owne
sonne
,
hee
saide
in
high
displeasure
:
Better
it
is
to
be
Herods
hogge
,
then
his
sonne
.
Hee
right
well
considered
that
such
seueritie
and
crueltie
to
the
poore
subiects
,
could
purchase
vnto
a
Prince
neither
honour
,
nor
riches
,
nor
loue
,
nor
safetie
:
What
is
Clemencie
.
and
on
the
other
side
,
Clemencie
and
Gentlenes
,
which
is
defined
the
temperance
of
the
mind
,
which
hath
power
to
reuenge
:
the
lenitie
of
the
superiour
towardes
the
inferiour
,
and
the
habit
whereby
hee
which
is
prouoked
against
any
man
is
through
goodnesse
restrained
,
is
both
commodious
&
commendable
,
especially
for
Princes
.
The
constraint
wherof
hath
depriued
many
a
potentate
of
the
glorie
of
his
place
,
and
cast
his
Crowne
downe
to
the
ground
,
wherof
there
be
extant
examples
and
testimonies
in
histories
both
humane
and
diuine
.
9
In
the
due
consideration
whereof
,
although
the
auncient
Romanes
had
appointed
eight
seuerall
punishments
for
malefactours
,
as
namely
,
Damage
,
Eight
punishments
.
imprisonment
,
whipping
,
recompence
,
shame
,
exile
,
seruitude
,
death
,
yet
did
they
very
seldome
,
and
that
neuer
vniustly
,
Romani
.
Tul.
Isidor
.
li.
2.
Etymolog
.
and
without
great
causes
,
execute
them
:
but
so
were
the
lightest
applied
,
as
the
feare
often
spread
to
many
,
the
paine
to
few
,
knowing
well
,
that
the
getting
of
a
kingdome
is
with
sword
,
but
the
continuance
thereof
is
with
glorie
,
mercie
,
and
beneuolence
of
a
Prince
to
his
subiects
:
and
the
Subiects
good
will
and
affection
towardes
their
king
,
as
said
Antigonus
the
Macedonian
prince
.
And
this
thing
was
wel
weighed
of
the
Emperour
Frederik
3.
whome
Luther
therefore
remembreth
:
his
common
saying
was
:
Luth.
in
Eccl.
5.8
.
Qui
nescit
dissimulare
,
nescit
&
regnare
,
whereto
Luther
addeth
,
nescit
&
viuere
,
A
man
cannot
liue
which
will
not
winck
at
some
faults
.
Quintilian
.
spoken
in
the
best
sence
and
meaning
,
as
thus
:
It
is
impossible
for
a
prince
to
raigne
that
cannot
wink
at
some
faults
,
or
forbeare
to
punish
them
in
time
and
place
.
In
the
which
sence
,
that
sentence
of
Quintilian
touching
a
schoolemaster
in
Grammer
,
may
be
taken
,
that
among
the
Graces
to
him
belonging
,
this
is
one
,
Eccles.
7.
that
hee
be
ignorant
of
some
things
:
meaning
that
hee
must
seeme
not
to
see
,
nor
knowe
many
faults
in
his
schollers
.
And
as
thouching
those
priuate
iniuries
which
touch
many
men
neere
,
Salomon
counsaileth
again
,
saying
:
Giue
not
thine
heart
to
all
the
words
that
men
speake
,
least
thou
heare
thine
owne
Seruant
cursing
thee
.
And
this
hath
beene
noted
to
bee
obserued
by
Antigonus
,
to
his
prayse
.
Antigonus
.
When
himselfe
on
a
time
heard
certaine
lewd
persons
to
speake
vnreuerently
of
his
person
,
hee
gently
required
them
to
remoue
further
from
him
,
least
happily
he
should
heare
them
.
Octauius
Caesar
.
And
Augustus
hath
beene
no
lesse
commended
,
for
that
he
did
not
onely
set
little
by
,
but
also
pardon
the
offence
of
Cynna
,
the
nephew
of
Pompeie
,
and
also
Timagines
the
rayling
Historiographer
,
and
Pollio
that
lodged
the
saide
Timagines
in
his
house
:
and
for
that
hee
remitted
Aemilius
Elianus
,
which
was
accused
to
him
for
an
euill
talker
of
his
Maiestie
.
So
also
King
Philip
of
Macedonia
was
highly
lauded
,
Philip
of
Macedonia
.
for
that
hee
did
so
patiently
putte
vppe
those
euill
and
slaunderous
wordes
of
the
Peleponesians
touching
his
owne
honour
,
when
some
of
his
friendes
would
that
he
should
bee
thereon
seuerely
reuenged
on
them
.
Beyonde
all
these
,
this
right
vertue
(
indeede
)
was
displayed
in
Moses
towards
the
Israelites
:
Moses
.
Dauid
.
Elizabeth
Queene
of
England
.
in
Dauid
to
Shimei
,
and
is
rightly
apparant
in
our
most
mercifull
Princesse
Queene
Elizabeth
,
towards
many
of
her
ingratefull
subiects
,
and
others
.
But
most
of
all
,
it
hath
shined
in
the
face
of
our
Sauiour
Christ
,
which
did
not
onely
say
:
Christ
.
Who
so
speaketh
a
word
against
the
Sonne
of
man
,
if
shall
be
forgiuen
him
:
but
also
,
Prayed
vnto
his
father
,
to
pardon
and
forgiue
them
that
nayled
him
to
the
Crosse
.
And
this
vertue
God
himselfe
(
which
is
onely
wise
and
knoweth
and
seeth
all
,
God
commendeth
vnto
Princes
mercie
,
gentlenes
,
by
his
owne
example
.
whatsoeuer
is
done
and
committed
against
him
,
and
from
whom
the
priuie
murmuring
cannot
be
hidde
)
hath
by
his
owne
example
commended
vnto
all
Kings
,
Princes
,
and
Magistrates
in
the
world
,
that
raigne
by
his
authoritie
&
grace
:
for
although
that
he
punish
horrible
sins
with
horrible
plagues
,
he
doth
yet
not
onely
seeme
to
winke
at
,
and
not
to
note
many
small
offences
of
his
seruants
against
himselfe
,
and
long
suffereth
men
to
walke
in
their
owne
wayes
before
he
punisheth
them
:
but
also
expresseth
great
Equitie
in
the
moderation
of
offences
,
cheefely
there
,
where
by
nature
the
maladies
bee
not
curable
.
For
if
the
Lorde
should
deale
with
men
after
their
deserts
,
who
were
able
to
abide
it
?
But
vnto
him
belongeth
mercie
and
forgiuenes
,
when
vnto
men
belongeth
shame
and
confusion
:
therefore
doth
hee
not
enter
hastily
into
iudgement
with
them
,
nor
in
furie
rebuke
them
,
but
in
gentlenesse
and
compassion
.
Nota.
10
All
this
being
saide
,
may
not
iustly
embolden
any
person
to
presume
against
the
Prince
and
Ordinance
,
The
mercie
of
the
Prince
should
not
encourage
men
to
presume
against
the
Prince
and
lawes
,
nor
hinder
iustice
.
vppon
such
Equitie
and
Lenitie
of
gracious
Princes
and
wise
Magistrates
:
nor
may
hinder
the
noble
Prince
and
Magistrate
from
the
execution
of
iustice
,
as
occasion
and
reasons
may
be
ministred
.
For
,
as
hee
beareth
the
Sword
not
for
nought
,
so
neither
should
that
man
liue
without
all
feare
of
the
same
,
that
offendeth
:
for
hee
is
the
minister
of
God
,
to
take
vengeance
on
them
that
do
euill
,
and
to
defende
and
comfort
them
that
do
well
,
and
that
it
is
lawfull
for
the
Prince
and
Magistrate
to
punish
(
among
other
offences
)
especially
them
that
rayle
vpon
the
Gods
(
that
is
,
the
Princes
&
Iudges
)
and
that
male
pertly
prattle
and
talke
vnreuerently
of
theyr
actions
and
deedes
:
a
kinde
of
people
woorthie
of
rebuke
and
punishment
.
But
this
hath
beene
saide
onely
to
declare
the
great
patience
,
lenitie
,
moderation
,
graciousnesse
,
mercifulnesse
,
equitie
,
yea
,
the
highest
magnanimitie
of
a
Prince
,
when
he
can
bee
well
pleased
vppon
good
occasions
,
to
neglect
and
set
little
by
the
rash
wordes
and
foolish
actions
of
vaine
and
ingratefull
persons
,
touching
his
owne
person
and
estimation
.
11
Finally
,
although
the
Counsels
of
Pompey
,
The
hard
haps
of
some
princes
,
ought
not
to
discourage
others
from
their
duties
.
Alcibiades
,
Mithridates
,
Ageselaus
,
haue
not
beene
so
happie
and
fortunate
as
the
Counsels
of
Abraham
,
Dauid
,
Moses
,
Iosuah
,
and
some
other
Princes
in
their
times
,
yet
the
euents
of
those
things
(
beyond
all
expectation
)
do
nothing
astonish
,
nor
discourage
the
wise
Princes
and
learned
Magistrates
,
which
are
well
schooled
in
the
diuine
doctrine
and
feare
of
God
:
but
they
do
learne
by
these
euents
,
to
knowe
their
owne
infirmitie
and
the
power
of
God
,
to
bee
modest
,
and
not
to
endeuour
to
compasse
things
after
their
owne
wisedome
and
strength
,
to
moue
vp
none
vnnecessarie
matters
,
to
attempt
nothing
against
the
word
and
will
of
God
,
to
remitte
no
diligence
in
their
dutie
,
to
rule
well
,
to
gouerne
,
to
proceede
,
and
stand
fast
,
as
Moses
,
Iosuah
Nehemiah
,
The
good
magistrate
doth
what
he
can
,
when
he
cannot
do
that
he
would
.
Samuel
,
Salomon
,
Dauid
,
and
Hezekiah
haue
done
.
And
moreouer
,
when
they
see
many
faults
,
as
well
in
the
seate
of
iudgement
,
as
in
other
places
of
their
gomernment
,
and
know
not
how
to
redresse
them
,
nor
how
to
amend
all
things
that
are
amisse
(
notwithstanding
all
their
good
lawes
,
orders
,
proceedings
,
Eccles.
3.16
.
and
constitutions
,
a
thing
which
Salomon
himselfe
in
his
owne
common-wealth
saw
&
complained
of
)
they
doo
neuerthelesse
exercise
mercie
,
Mat.
23.23
.
iudgement
,
fidelitie
,
equitie
,
&
other
princely
vertues
:
committing
the
successe
of
all
things
to
the
God
of
heanen
:
waiting
patiently
with
prayer
for
the
goodnesse
of
the
Lord
to
appeare
on
them
and
their
people
,
in
the
appointed
time
.
Thus
hauing
expressed
the
true
wisedom
of
their
places
,
they
shine
with
the
glorie
of
the
diuine
maiesty
by
whome
they
raigne
,
and
do
henceforth
expect
that
bountifull
reward
,
which
the
almightie
God
promised
and
timely
performed
vnto
his
righteous
seruant
Abraham
,
Gen.
15.1
.
according
as
he
said
:
Feare
not
Abraham
,
I
am
thy
shield
,
and
thine
exceeding
great
reward
.
And
that
beautiful
Crowne
of
eternall
glorie
,
wherwith
the
sonne
of
God
shall
crowne
them
that
haue
beene
faithfull
in
his
house
.
CHAP.
XXIII
.
Consolations
and
instructions
for
the
Pastour
.
THe
wise
and
vigilent
Pastour
or
Minister
of
the
word
,
being
sent
and
authorized
by
the
Lord
of
heauen
,
and
diuinely
taught
by
the
wisedom
of
his
sonne
,
should
be
neither
displeased
in
his
mind
,
nor
discouraged
in
his
place
,
through
the
tyrannie
,
the
sophistry
,
the
hypocrisie
,
the
contempt
,
the
vaine
censures
and
the
ingrateful
dealings
of
worldly
men
.
The
minister
is
authorized
by
God
.
But
knowing
the
author
of
his
calling
to
be
God
,
and
himselfe
to
be
the
seruant
of
God
,
he
should
rather
reioyce
and
be
glad
,
that
it
hath
pleased
the
Lorde
in
mercie
to
seperate
him
from
the
world
,
to
serue
God
in
his
Church
.
And
truely
,
if
the
meane
subiect
haue
good
cause
to
prayse
the
bountie
and
goodnesse
of
his
Prince
,
which
shall
exalt
him
from
the
common
sort
of
the
people
,
and
authorize
him
his
honourable
Embassador
or
Magistrate
in
the
common-wealth
,
then
haue
the
pastours
and
ministers
good
cause
to
praise
the
Lord
God
,
who
hath
in
his
great
loue
called
them
by
the
motion
of
his
spirite
within
them
,
and
admitted
them
by
an
excellent
calling
also
,
to
the
preaching
of
his
holy
worde
,
and
his
diuine
place
.
This
consideration
both
contenteth
Paul
,
and
maketh
him
glorie
in
the
same
.
Next
vnto
this
,
the
Minister
considering
whose
seruant
hee
is
,
may
be
much
bolder
(
though
in
a
godlier
sort
)
then
those
seruing
men
are
of
the
Lords
and
Maisters
on
whome
they
attende
,
as
beeing
through
the
countenance
,
authoritie
,
and
power
of
them
much
emboldned
.
Ier.
1.8
.
Ezech.
2.6
.
Nowe
the
faces
of
Ieremie
and
Ezechiel
being
hereby
hardened
,
they
feare
not
the
rebukes
and
frowning
faces
of
men
.
Paul
may
bee
accused
and
hardly
forced
by
Tartullus
,
but
yet
,
hee
is
able
to
aunswere
for
himselfe
,
beeing
in
this
place
such
an
one
as
hee
should
be
.
And
hee
saith
boldly
before
king
Agrippa
:
I
would
to
God
,
that
not
onely
thou
,
but
also
all
they
that
heare
me
to
day
,
were
not
onely
somewhat
,
but
also
altogether
such
as
I
am
,
except
these
bandes
.
In
this
regarde
Michaeas
is
bolde
to
call
the
people
of
Israel
to
witnesse
against
Achab
their
King
.
1.
King
.
22.
And
Elisha
saith
without
blushing
vnto
Ioram
,
1.
King
.
3.13
.
in
the
presence
of
Iehosophat
King
of
Iuda
:
What
haue
I
to
doo
with
thee
?
get
thee
to
the
Prophets
of
thy
Father
,
and
to
the
Prophets
of
thy
Mother
.
And
if
it
were
not
that
I
regarde
the
presence
of
Iehosophat
the
King
of
Iuda
,
I
would
not
looke
towards
thee
,
nor
yet
see
thee
.
So
was
Eliah
emboldned
before
Achab
,
and
Iohn
the
Baptist
before
Herod
,
nothing
fearing
the
faces
of
them
that
could
onely
murther
the
bodie
.
2
Thirdly
this
must
be
remembred
,
that
the
Pastour
must
regarde
his
place
and
calling
,
there
into
walke
worthily
.
For
as
he
is
set
by
his
Lorde
ouer
the
house
,
so
hee
must
be
faithfull
to
distribute
the
portions
to
them
of
the
house
in
season
:
that
is
,
he
must
(
as
Paul
teacheth
)
rule
well
,
and
labour
in
the
word
and
doctrine
.
And
this
the
wise
man
remembreth
,
Eccles.
12.10
Eccles
12.
when
he
saith
,
that
the
Preacher
was
yet
more
wise
,
and
taught
the
people
knowledge
:
he
gaue
good
heede
,
sought
out
the
ground
,
and
set
forth
many
Parables
:
and
that
he
might
the
better
teach
the
people
knowledge
,
and
cause
them
to
heare
,
that
he
might
turne
them
vnto
rightteousnesse
,
Hee
was
diligent
to
finde
out
pleasant
words
,
Dan.
11.33
.
and
vpright
scripture
,
euen
the
words
of
truth
:
Nullares
discipulo
est
ita
perniciosa
sicut
vita
magistricontumeliosa
.
Boet.
de
discipl
.
scolar
.
Mat.
5.14
.
and
to
stoppe
the
mouthes
of
ignorant
persons
(
which
respect
more
the
life
then
the
doctrine
of
the
Pastour
,
and
be
as
children
which
aime
rather
to
the
behauiour
then
to
the
instruction
of
their
parents
)
it
is
meete
that
the
light
of
this
person
doo
shine
before
men
correspondent
to
his
teaching
(
as
the
right
vrim
and
thumim
combined
)
to
the
benefit
of
the
Church
,
and
the
prayse
of
God
.
God
fobidde
that
he
which
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
light
of
the
world
,
as
Christ
called
his
Apostles
,
should
be
Lumen
modi
,
non
mundi
,
The
light
of
the
bushel
,
and
not
of
the
world
,
as
Bernard
called
some
of
them
in
his
time
.
Or
that
they
which
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
salt
of
the
earth
,
and
instructors
of
others
,
as
well
in
life
as
doctrine
,
should
resemble
in
knowledge
and
wisdome
those
Italian
Priests
,
In
dicta
Alfonsi
.
of
whom
Aeneas
Syluius
(
one
of
the
best
learned
of
the
Popes
)
complained
,
when
he
said
,
that
the
verie
maides
at
theyr
distaues
coulde
answere
,
both
out
of
the
olde
and
new
Testament
,
and
yeeld
a
reason
of
their
faith
to
their
Catechizers
:
but
the
Priests
themselues
were
found
altogither
ignorant
in
learning
and
life
:
or
that
they
should
bee
both
like
that
prophane
and
vnlearned
Frier
,
who
,
A
verie
learned
Frier
.
after
hee
had
in
his
old
age
happilie
found
a
newe
Testament
,
and
therein
read
a
few
words
,
sayde
to
his
fellowes
,
that
either
those
words
which
he
had
read
therin
,
was
no
part
of
the
holie
Scriptures
,
or
that
he
and
they
were
no
good
Christians
.
So
farre
discented
both
his
life
and
Religion
from
the
perfect
veritie
:
so
blind
was
hee
,
though
of
the
fraternitie
,
in
that
which
hee
shoulde
most
clearely
haue
seene
and
declared
vnto
others
!
Are
these
persons
able
to
doo
and
performe
the
part
of
an
Instructor
?
Can
they
deale
the
true
doctrine
?
Haue
they
any
regarde
of
edification
?
No
trulie
:
Neither
(
indeede
)
haue
they
yet
tasted
the
sweetnesse
of
that
comfortable
Contentation
and
sacietie
of
the
Soule
,
which
the
holie
Ghost
bestoweth
in
the
abundance
of
his
graces
,
to
them
that
rule
well
,
and
labour
in
the
worde
and
doctrine
,
as
faithfull
Pastors
.
3
But
there
be
,
which
to
the
discouragement
of
the
good
labourers
thus
oppose
.
Hinderances
opposed
to
the
Pastor
.
The
day
is
long
:
the
burthen
is
heauie
:
the
worke
is
intollerable
:
and
yet
,
when
the
day
is
ended
,
and
the
burthen
borne
,
and
the
worke
performed
,
where
is
the
reward
?
who
hath
his
wages
?
where
shall
the
recompence
bee
expected
?
but
chieflie
then
,
when
they
say
:
that
not
onely
such
as
instruct
many
(
as
Isaiah
,
and
Michaeah
,
and
Zacharie
,
and
Iohn
)
do
fall
by
the
sworde
,
by
fire
,
by
captiuitie
,
and
by
spoyle
manie
dayes
:
Dan.
11.33
.
but
also
some
of
them
of
vnderstanding
,
as
Iulian
,
Nicholas
,
Iudas
,
the
Bishops
of
Rome
,
and
others
learned
in
the
Scriptures
,
do
fall
,
to
trie
them
,
and
to
purge
them
!
Then
(
I
say
)
they
resolue
thus
with
the
buier
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Nought
,
nought
:
deare
,
deare
.
Pro.
20.14
.
Howbeeit
,
as
the
faithfull
Pastour
dooth
acknowledge
the
grace
and
mercies
of
God
his
Lord
and
master
towards
him
,
and
is
right
glad
of
his
calling
and
place
in
the
Church
,
with
thankfulnesse
:
as
he
ruleth
well
,
and
laboureth
in
the
word
&
doctrine
worthily
:
and
as
he
beleeueth
that
the
Lorde
God
which
hath
called
him
,
and
sent
him
to
worke
in
his
vineyard
,
is
both
able
and
willing
to
help
and
defend
him
,
as
he
helped
and
defended
his
seruants
,
Samuel
,
Ieremie
,
Daniel
,
and
such
others
:
so
hee
doth
not
reckon
that
the
Lorde
hath
shut
him
out
from
the
true
peace
:
but
he
remembreth
the
wordes
of
his
maister
,
Peace
.
who
sayde
:
Peace
bee
vnto
you
:
my
peace
I
leaue
with
you
:
in
the
worlde
ye
shall
haue
tribulation
:
but
in
me
ye
shall
haue
peace
.
The
word
of
Christ
full
of
comfort
to
the
Ministers
.
Neither
dooth
hee
forget
to
pray
vnto
God
,
that
he
would
vouchsafe
to
conteine
him
within
the
bounds
of
this
peace
,
that
neither
by
his
doctrine
,
nor
by
his
life
,
nor
by
dealing
in
matters
vnnecessarie
,
nor
by
disputing
about
genealogies
,
and
vaine
questions
,
nor
by
the
yeelding
to
the
enemie
of
mans
soule
,
hee
hinder
the
happie
course
of
the
Gospel
of
peace
,
that
hee
no
way
disturbe
this
peace
,
which
is
,
and
should
for
euer
bee
retained
among
the
Ministers
of
the
Gospel
:
as
of
more
account
and
estimation
,
then
all
the
fauour
,
friendshippe
,
pleasure
,
and
treasure
of
the
worlde
.
And
then
,
after
that
hee
hath
long
preached
peace
,
and
laboured
therein
,
The
resolution
of
the
wise
Minister
.
and
yet
perceiueth
that
men
prepare
themselues
to
warres
and
contentions
:
and
hath
beene
a
workman
in
the
vineyard
many
dayes
,
and
seeth
not
any
fruit
of
his
toile
to
his
desire
:
he
doth
not
,
for
all
that
,
thinke
that
hee
hath
spoken
in
the
ayre
,
or
that
he
hath
laboured
in
vaine
,
and
lost
his
trauailes
:
but
resolueth
,
Esay
.
55.20
that
as
the
raine
and
snow
which
commeth
downe
from
heauen
,
returneth
not
hither
againe
,
but
watereth
the
earth
,
maketh
it
fruitfull
and
greene
,
that
it
may
giue
corne
to
the
sower
,
&
bread
to
him
that
eateth
,
so
the
word
of
God
which
he
hath
preached
vnto
the
people
,
shall
not
turne
againe
voide
vnto
him
,
but
accomplish
the
will
of
God
,
and
prosper
in
the
rhing
whereunto
he
sendeth
it
:
and
that
His
labours
in
the
Lord
are
not
in
vaine
.
Moreouer
,
A
reward
.
he
doubteth
not
,
but
beleeueth
,
that
his
reward
is
with
the
Lord
,
who
esteeming
his
labours
in
him
profitable
,
will
dulie
make
paiment
thereof
in
time
conuenient
:
not
according
to
the
quantitie
and
qualitie
of
the
fruit
,
but
after
the
measure
and
qualitie
of
his
labors
.
And
in
this
,
The
labour
of
him
that
washeth
an
Ethiopian
is
not
without
wages
he
knoweth
himselfe
to
be
righly
likened
vnto
him
that
is
hired
to
wash
an
Ethiopian
or
Black-moore
,
and
is
promised
a
reward
for
his
dayes
labour
,
howsoeuer
the
Blac-moore
appeare
after
his
washing
:
and
vnto
that
schoolmaster
,
who
in
all
equitie
is
not
to
be
neglected
,
but
to
be
rewarded
for
his
diligence
emploied
on
his
scholers
,
how
soeuer
they
profit
.
Neither
doth
he
thinke
,
that
Ezechiel
the
Prophet
was
to
loose
all
his
paynes
in
his
ministerie
,
notwithstanding
that
the
Lorde
sayde
of
the
people
to
whome
hee
should
preach
,
They
are
the
children
of
an
hard
face
,
Ezech.
2.4
.
and
stiffe
heart
:
they
are
a
rebellious
house
:
briers
and
thornes
are
with
thee
,
and
thou
doost
dwell
among
Scorpions
.
And
thou
shalt
speake
my
wordes
vnto
them
,
whether
they
will
heare
or
not
heare
:
that
they
may
knowe
,
that
there
hath
beene
a
Prophet
among
them
.
So
,
albeit
that
the
ingratefull
people
,
which
haue
no
feeling
,
and
as
little
religion
,
say
vnto
the
Minister
,
wee
bee
neuer
the
better
for
all
thy
studies
,
thy
paines
,
thy
preaching
,
thy
teaching
,
thy
labouring
:
and
therefore
what
reason
haue
wee
to
bee
louing
,
and
thankefull
vnto
thee
?
yet
he
perceiueth
,
Gods
iudgements
on
them
that
contemne
the
word
.
that
their
suddaine
iudgements
falling
on
them
in
their
times
,
doo
testifie
his
labours
,
which
they
contemned
,
and
the
contempt
whereof
the
Lord
nowe
reuengeth
to
his
glorie
.
Againe
,
hee
seeth
,
that
there
is
a
rewarde
layde
vp
for
him
by
the
Lord
in
his
mercie
,
A
reward
for
labourers
.
who
forgetteth
not
his
labours
,
and
that
hee
shall
receiue
this
reward
in
due
time
to
his
best
content
.
For
hee
hath
heard
what
hee
promised
.
Dan.
11.2
.
They
that
bee
wise
shall
shine
as
the
brightnesse
of
the
Firmament
,
and
they
that
turne
manie
to
righteousnesse
,
as
the
starres
for
euer
and
euer
.
Againe
,
Hier.
45.5
.
Thy
life
will
I
giue
thee
for
a
praie
in
all
places
whither
so
euer
thou
goest
.
And
(
to
omit
other
places
)
he
remembreth
the
wordes
of
Paul
:
1.
Cor.
15.58
.
Therefore
,
my
beloued
brethren
,
be
ye
stedfast
,
vnmoueable
,
alwayes
abounding
in
the
worke
of
the
Lord
:
for
asmuch
as
wee
knowe
,
that
your
labour
is
not
in
vaine
in
the
Lorde
.
The
labours
of
all
Christians
,
but
chieflie
the
labours
of
the
faythfull
Ministers
,
whom
the
Lorde
hath
set
ouer
his
house
,
to
such
he
saith
,
that
cannot
lie
:
Blessed
is
that
seruant
,
Mat.
24.46
.
and
25.23
.
his
Lorde
will
make
him
ruler
ouer
all
his
goods
.
He
shall
be
made
ruler
ouer
many
things
:
And
in
a
worde
,
He
shall
be
partaker
of
the
ioy
of
his
Lord
.
This
thing
when
he
enioyeth
,
he
will
not
say
,
It
is
deere
,
deere
:
but
with
the
Psalmist
,
hee
shall
sing
,
Hinne
ma
tob
!
Beholde
howe
good
it
is
!
and
with
him
which
hath
obtained
a
great
good
thing
for
a
little
money
:
It
is
well
woorth
my
money
,
Prou.
20.14
I
haue
therein
a
great
pennie-worth
.
Then
will
he
commend
that
which
before
hee
was
tempted
to
contemne
,
and
will
not
be
discontented
,
nor
repent
him selfe
of
his
bargain
,
though
he
hath
solde
with
that
wise
marchant
all
that
euer
he
had
,
to
purchase
the
field
wich
containeth
this
treasure
:
then
will
hee
account
indeed
(
with
Paul
,
Rom.
8.18
.
that
All
the
afflictions
of
this
time
,
are
not
worthie
of
the
glorie
that
shal
be
to
them
reuealed
.
Christ
hath
made
himselfe
an
ensample
for
labourers
.
To
this
therfore
hath
our
Lord
armed
his
disciples
:
and
to
ratifie
the
fame
,
hee
hath
worthily
made
his
owne
example
perpetual
for
the
immitation
and
consolation
of
the
painfull
labourers
.
For
notwithstanding
he
was
most
vnreuerently
derided
,
mocked
,
oppugned
,
and
persecuted
of
the
Scribes
,
Pharisees
,
high
priests
,
and
others
,
in
all
his
doctrines
,
myracles
,
and
good
workes
,
he
did
proceed
in
his
most
godly
purposes
(
mawgre
all
their
malignitie
)
he
set
the
Lord
euer
before
his
face
:
the
same
Lord
stoode
at
his
right
hand
,
hee
left
not
his
soule
in
hell
,
he
suffred
him
not
to
see
corruption
:
he
shewed
him
the
way
of
life
:
he
made
him
full
of
ioy
with
his
countenance
:
hee
gaue
him
his
hearts
desire
:
he
set
a
crowne
of
pure
gold
on
his
head
▪
he
exalted
him
on
high
,
and
gaue
him
a
name
aboue
al
names
,
and
made
him
a
King
ouer
all
Kings
,
for
euer
and
euer
.
And
he
hath
promised
,
that
where
he
is
,
there
shall
also
his
minister
be
:
and
he
that
ministreth
vnto
him
,
shall
be
honoured
of
his
father
in
the
kingdome
of
heauen
.
CHAP.
XXIIII
.
Comforts
to
content
the
housholder
,
the
Scribe
,
and
other
persons
in
their
seuerall
places
.
AS
the
holy
Scriptures
haue
manie
meete
meditations
for
euerie
maladie
,
so
also
among
others
,
there
be
many
sweet
comforts
therein
,
to
appeaze
and
content
the
housholder
,
who
,
as
it
is
before
declared
,
is
tormented
with
no
small
troubles
and
afflictions
of
mind
:
wherby
there
is
to
him
commended
the
right
vse
of
his
calling
.
The
housholder
is
to
consider
his
calling
,
and
vse
it
.
He
is
counselled
to
marry
a
wife
in
the
feare
of
God
:
to
til
and
manure
his
ground
,
so
seeke
for
wealth
&
treasures
,
by
all
honest
and
godly
meanes
,
for
the
maintenance
of
himself
,
his
wife
and
children
,
his
family
and
estate
:
to
educate
and
instruct
his
children
in
the
nurture
and
feare
of
the
Lord
:
to
care
for
his
household
,
to
be
mindful
of
the
poore
,
to
do
his
duty
,
and
not
to
be
daunted
with
the
negligent
foole
,
nor
to
giue
ouer
all
,
&
care
for
nothing
.
Thus
is
he
schooled
to
labour
,
and
do
his
endeuour
within
the
rules
of
his
calling
,
with
quietnes
,
contentation
,
and
christian
comfort
,
hauing
in
mind
that
wholsome
counsell
of
King
Salomon
:
Pro.
27.23
.
Be
diligent
to
know
the
state
of
thy
flocke
,
and
take
heede
to
thy
hands
.
Then
hauing
considered
of
his
calling
and
place
,
He
must
commit
the
perfection
of
his
labors
to
God
,
to
whom
he
must
pray
to
this
effect
.
Luther
in
Psal
.
it
shal
be
the
best
way
for
him
to
commit
the
perfection
of
his
labors
and
affaires
to
the
Lord
,
on
whom
it
is
euer
good
to
depend
,
and
to
whome
the
good
housholder
daylie
prayeth
to
this
effect
.
O
Lord
God
,
thou
hast
ordained
me
to
be
an
housholder
:
the
things
that
appertaine
to
mine
house
,
thou
hast
of
thy
great
goodnesse
giuen
me
:
but
lo
,
the
burthen
and
charge
thereof
,
is
heauier
then
that
I
am
able
to
beare
.
Therefore
I
beseech
thee
,
to
supplie
my
place
:
be
thou
the
good
housholder
,
and
I
will
with
all
mine
heart
submit
and
yeeld
my selfe
vnto
thee
.
This
praier
being
made
in
simplicitie
and
truth
,
the
Lord
will
heare
,
and
thus
will
he
answere
to
the
same
.
The
Lords
answere
.
I
will
indeed
performe
this
matter
:
Onelie
I
will
,
that
thou
so
prepare
thy selfe
,
as
thou
maist
in
patience
ouercome
and
conquer
all
things
.
Though
matters
come
not
to
passe
after
thine
owne
minde
,
and
when
thou
wouldest
that
they
should
be
perfited
:
yet
I
will
not
that
thou
shouldest
despaire
,
nor
forsake
this
kinde
of
life
to
the
which
I
haue
prepared
thee
,
and
called
thee
to
serue
me
in
.
For
seeing
that
thou
hast
called
vpon
me
,
&
hast
acknowledged
al
these
things
which
I
haue
bestowed
on
thee
,
to
bee
my
gracious
gifts
,
I
will
gladly
preserue
thee
and
thy
familie
.
Howbeit
,
if
any
aduerse
or
grieuous
things
betide
thee
,
I
will
that
thou
beare
the
same
with
patience
,
in
such
sort
as
thou
bee
not
dismaied
,
or
doubtfull
whether
all
other
things
will
not
followe
,
but
in
the
like
sort
.
Remember
my
seruaunt
Iob
,
who
in
his
afflictions
could
thus
aunswere
:
Iob.
2.10
.
Shall
we
receiue
good
things
from
the
Lord
,
and
not
receiue
euill
or
aduerse
things
also
?
Remember
also
what
my
seruaunt
Paul
hath
written
to
the
Corinthians
.
There
hath
no
temptation
taken
you
,
1.
Cor.
10.13
.
but
such
as
apperteineth
to
man
,
and
God
is
faithfull
,
which
will
not
suffer
you
to
be
tempted
aboue
that
yee
be
able
:
but
will
euen
giue
the
issue
with
the
temptation
,
that
ye
may
be
able
to
beare
it
.
To
passe
ouer
the
Families
of
Adam
,
of
Noah
,
of
Abraham
,
of
Loth
,
of
Isaak
,
of
Iacob
,
of
Moses
,
of
Iosuah
,
of
Samson
,
of
Gedeon
,
of
Samuel
:
What
housholde
hath
seemed
more
miserable
,
The
familie
of
Dauid
.
then
that
of
Dauid
in
his
dayes
?
His
wiues
,
his
sonnes
,
his
daughters
,
his
Counsailers
,
his
seruants
,
his
kinsfolkes
,
his
subiectes
,
his
enemies
,
both
abroade
and
at
home
,
gaue
him
oftentimes
sharpe
vineger
mingled
with
gall
,
whereby
he
mixed
his
drinke
with
weeping
teares
.
And
so
after
him
many
hard
lots
betided
his
family
:
yet
see
,
how
this
family
continued
without
ruine
or
decay
,
through
the
only
stay
of
my
grace
,
vntill
that
my
sonne
Christ
was
born
therof
.
Wherfore
do
thou
also
thy
dutie
in
thy
place
:
Ecclus.
7.15
.
account
no
labourious
work
tedious
to
thee
in
thy
vocation
,
nor
the
husbandry
that
I
haue
created
and
commit
thy selfe
,
and
the
successe
of
all
things
vnto
me
,
with
faithfull
expectation
of
the
performance
of
all
my
promises
;
and
so
thou
shalt
not
onely
haue
a
peaceable
heart
and
right
contented
mind
in
this
worlde
,
but
also
that
comfortable
and
blessed
life
in
the
world
to
come
,
which
I
haue
prepared
and
promised
to
giue
vnto
them
,
that
neuer
turne
their
beliefe
from
me
.
With
these
most
sweet
consolations
,
doth
the
Lord
God
cheare
and
solace
the
good
Housholder
,
whom
hee
would
not
haue
to
be
driuen
from
his
place
,
though
neuer
so
yrksome
,
Rom.
12.21
.
nor
to
be
ouercome
of
euill
,
but
to
stand
fast
,
and
to
ouercome
euill
with
goodnesse
,
being
through
the
grace
of
God
made
a
right
valiant
souldier
,
to
fight
vnder
the
blessed
banner
of
his
Sonne
,
against
the
Diuell
,
the
world
,
and
the
flesh
.
2
Finally
,
in
all
sorrowfull
euents
that
occurre
in
this
estate
(
among
others
)
that
good
counsaile
of
Demipho
in
Terence
is
not
to
be
reiected
,
though
a
heathen
man
,
yet
speaking
diuinely
,
whom
therefore
Luther
writing
on
the
Ecclesiastes
of
Salomon
,
cap.
10.
citeth
,
speaking
much
after
this
sort
:
Quamobrem
omnes
,
&c.
Wherefore
,
when
men
their
greatest
wealth
enioy
,
Demipho
in
Phormio
.
They
cheefely
then
should
ponder
well
in
minde
:
How
best
to
beare
the
burdens
of
annoy
,
The
perils
,
plagues
,
exiles
,
to
them
assign'de
.
Returning
home
from
farre
,
how
they
may
finde
A
good
resolution
for
the
housholder
.
Their
sonnes
defaults
,
their
louing
wiues
enterr'd
,
Their
tender
daughters
sicke
,
or
sore
afer'd
.
These
be
the
haps
,
and
hurts
,
that
common
be
:
These
be
the
things
,
that
eke
may
come
to
thee
.
What
euer
falles
besides
th'
expected
lot
,
Account
it
gaine
,
as
so
much
clearely
got
.
3
Moreouer
,
A
good
resolution
for
the
Scribe
or
learned
writer
.
Ier.
45.5
.
Baruch
the
painefull
Scribe
ought
not
to
be
discouraged
after
his
laborious
watchings
and
long
labours
,
nor
to
dispayre
of
his
good
wages
and
sufficient
recompence
:
for
verily
,
though
his
expectation
of
those
worldly
promotions
which
he
offereth
be
vaine
,
because
the
captiuitie
is
threatned
by
the
Lord
shortly
to
ensue
,
and
a
miserable
plague
is
brought
vpon
all
flesh
,
according
as
himselfe
hath
written
by
the
direction
of
Ieremie
the
Prophet
:
yet
hath
the
Lorde
prouided
for
him
a
farre
better
thing
then
worldly
promotions
:
for
thus
hath
the
Lorde
promised
him
,
that
Hee
will
giue
him
his
life
for
a
praie
in
all
places
whither
soeuer
hee
goeth
.
And
this
is
no
small
matter
:
For
as
the
bodie
is
more
worth
then
meate
,
and
the
life
then
raiment
:
so
a
man
will
not
sticke
to
giue
all
that
euer
hee
hath
for
his
life
.
A
treasure
which
no
worldly
man
is
able
to
purchase
with
all
the
plentie
of
this
life
.
And
yet
this
benefite
extendeth
it selfe
further
,
to
the
endlesse
comfort
of
them
that
take
paine
by
their
pens
to
pleasure
many
others
,
when
that
of
the
goodnesse
of
God
in
his
sonne
Christ
,
hee
shall
not
onely
liue
among
the
famous
,
in
this
present
worlde
throughout
all
generations
,
in
the
mouthes
and
memories
of
men
,
which
reape
the
fruits
of
his
labours
,
to
the
praise
of
God
,
and
their
instruction
:
but
also
beyond
all
time
,
he
shall
liue
,
and
shine
with
the
Lord
,
among
the
blessed
Saints
for
euermore
.
And
what
should
a
man
desire
more
?
Ii
is
certaine
that
the
Lorde
is
euer
the
same
:
his
warrant
and
worde
is
of
so
great
credite
and
assuraunce
,
as
euer
it
was
sithence
the
worlde
was
created
.
An
incouragement
to
yong
schollers
,
to
write
in
a
booke
the
words
of
wise
men
.
4
When
my selfe
being
a
yong
scholler
in
the
Vniuersitie
,
did
ordinarily
gather
and
write
into
a
booke
,
the
chief
notes
of
the
Sermons
and
Lectures
which
I
heard
preached
and
read
in
the
Churches
and
other
publike
places
there
,
one
of
my
fellowes
(
which
thought
somwhat
of
himself
)
said
vnto
me
,
that
mine
exercise
was
nothing
but
a
drudgery
,
and
he
maruailed
why
I
tooke
such
labour
therein
?
I
answered
him
,
that
thereby
I
was
willing
(
by
the
grace
of
God
)
to
profite
not
onely
my selfe
,
but
many
others
.
Neither
at
this
time
doo
I
repent
of
my
paines
taken
therein
,
as
if
I
had
nought
but
toyle
for
my
labour
(
as
Baruch
did
:
Iere.
4.5
.
)
but
I
am
right
glad
thereof
,
and
do
praise
God
for
such
an
opportunitie
offered
me
:
not
doubting
,
but
,
as
I
doo
and
shall
thereby
the
better
discharge
my
dutie
in
my
place
and
calling
,
and
benefite
many
others
:
so
also
the
Lords
promise
of
life
in
his
Sonne
Christ
(
on
whom
by
faith
I
depende
)
will
bee
performed
and
established
indue
and
conuenient
time
,
to
mine
endlesse
comfort
.
Therefore
I
do
gladlie
exhort
all
young
men
that
bee
desirous
of
knowledge
,
and
studious
in
the
the
worde
of
God
,
to
doo
the
like
,
and
to
make
some
profite
and
vse
of
their
long
studies
and
exercises
,
as
those
gratefull
Bees
,
which
flying
hither
and
thither
,
do
collect
and
gather
from
manie
sweete
flowers
,
and
wholsome
hearbs
,
that
little
pith
or
iuice
,
whereof
(
their
hiues
or
store-houses
beeing
replenished
)
themselues
are
relieued
,
and
manie
others
comforted
.
And
howsoeuer
the
wisedome
of
the
world
derideth
and
disdaineth
the
wisdom
of
God
,
which
oftentimes
appeareth
as
in
foolishnesse
before
men
:
yet
,
let
not
that
maine
stroke
daunt
you
,
Obsonia
quisque
palato
,
digna
suo
quaerit
:
non
omnibus
vnà
voluptas
.
into
whom
God
hath
poured
the
wisedome
of
his
spirit
.
And
although
that
one
pleasure
contenteth
not
all
,
but
euerie
one
hunteth
after
that
which
hee
best
fancieth
:
it
is
most
certaine
by
the
firme
warrant
of
Christ
,
that
Wisedome
is
iustified
of
her
owne
Children
.
The
wise
and
well
affected
will
esteeme
of
your
vertues
,
then
what
fooles
and
prophane
diriders
shall
do
,
why
should
ye
regarde
?
answere
them
after
their
follie
,
but
not
according
to
their
expectation
:
neither
sing
with
them
in
their
discorded
tunes
.
Let
not
the
ingratefull
requitalles
of
the
world
trouble
you
:
possesse
your
soules
in
patience
,
and
expect
the
fruits
of
your
trauailes
,
and
comfortable
reward
from
him
only
,
that
forgetteth
not
your
loue
,
your
faith
,
your
diligence
,
your
trauaile
and
paines
that
ye
haue
sustained
and
endured
for
his
cause
,
and
the
good
of
your
brethren
.
A
comfort
for
the
poore
beleeuers
.
5
Neither
let
the
poore
estate
of
Christ
and
his
immitators
,
cause
any
of
vs
to
dislike
our
profession
:
consider
that
God
hath
chosen
the
poore
of
this
world
,
&
hath
made
euen
them
heires
of
his
kingdome
,
Art
.
Solen
.
whose
children
they
are
,
as
Aratus
saide
.
The
poore
receiue
the
Gospel
without
offence
,
&
those
poore
in
spirit
are
blessed
:
for
theirs
is
the
kingdom
of
heauen
,
as
Christ
himselfe
hath
taught
vs
,
who
(
though
he
were
king
of
all
kings
,
and
rich
beyond
al
the
Lords
of
the
earth
,
without
al
comparison
)
disdained
not
at
any
time
to
visit
the
poore
,
to
accompanie
the
poore
,
A
comfort
for
the
rich
.
&
to
preach
the
Gospel
vnto
them
to
their
great
comfort
.
On
the
other
part
,
if
God
giue
vs
riches
,
honours
,
estimation
in
this
world
,
as
he
gaue
vnto
Abraham
,
Dauid
,
Ioseph
,
Daniel
,
let
vs
be
thankfull
to
God
,
and
rightly
vse
these
things
in
the
feare
of
God
,
as
those
holy
men
haue
done
,
and
haue
taught
vs
therein
,
and
let
vs
not
abuse
the
gifts
of
God
to
the
satisfying
of
our
fleshly
appetites
,
Luke
.
16.
as
that
Diues
did
,
of
whom
Christ
speaketh
in
the
Gospel
:
and
as
diuers
others
vse
most
commonly
to
do
,
when
with
the
same
,
they
exalt
themselues
in
pride
,
they
face
their
betters
,
threaten
&
brow-beat
their
Christian
brethren
,
wring
and
vndoo
many
of
their
neighbours
,
and
prouide
most
delicious
for
theyr
owne
bellies
,
and
gloriously
for
their
owne
backs
,
with
that
,
wherewith
they
should
(
in
all
dutie
)
releeue
those
poore
afflicted
,
which
are
constrained
with
penurie
to
statue
,
of
whom
onely
this
regard
they
take
,
Am
I
the
keeper
of
my
brother
?
Gen.
4.
that
was
Cains
answere
to
God
,
touching
his
brother
Abel
.
Let
vs
know
,
that
it
hath
pleased
God
to
make
vs
his
trustie
Stewards
,
Rich
men
be
Gods
stewards
.
and
the
things
that
we
haue
are
not
our
owne
,
but
his
things
,
and
therfore
it
is
not
lawfull
for
vs
to
burie
them
in
the
ground
with
that
slothfull
seruant
,
nor
waste
them
away
with
the
prodigall
sonne
:
but
to
employ
them
to
his
glorie
,
to
the
bnefit
of
our
brethren
,
and
to
the
necessitie
of
our
states
and
liues
heere
.
And
though
it
be
hard
for
him
that
trusteth
in
riches
and
worldly
promotions
,
to
enter
into
the
kingdom
of
heauen
,
yet
to
them
that
haue
them
of
the
blessing
of
God
;
as
Abraham
had
,
and
vse
them
rightly
,
as
Abraham
did
,
it
shall
be
said
,
as
vnto
that
good
seruant
in
the
Gospel
,
Well
doone
thou
good
and
trustie
seruant
,
thou
hast
been
faithfull
in
few
things
,
thou
shalt
therefore
be
made
ruler
ouer
many
things
,
enter
thou
into
the
ioy
of
the
Lord
.
But
whether
yee
be
poore
,
An
instruction
.
or
rich
,
whether
in
meane
place
,
or
place
of
extremitie
,
whether
ye
doo
want
or
haue
inough
,
let
that
good
counsaile
of
our
Lord
Iesus
bee
euer
remembred
and
daily
obserued
.
Take
no
thought
saying
,
Mat.
6
31.
what
shall
wee
eate
,
or
what
shall
we
drinke
?
or
wherewith
shall
we
be
clothed
?
for
after
al
these
things
do
the
Gentiles
seeke
:
for
your
heauenly
father
knoweth
,
that
yee
haue
neede
of
all
these
things
:
but
seeke
ye
first
the
kingdome
of
God
,
and
his
righteousnesse
,
and
all
these
things
shall
bee
ministred
vnto
you
.
Care
not
then
for
the
morrow
:
for
the
morrow
shal
care
for
it selfe
:
the
day
hath
enough
with
his
owne
trauell
.
For
our
Lord
would
not
,
that
we
should
vexe
our selues
out
of
measure
in
the
care
of
these
worldlie
things
:
but
that
labouring
truly
in
our
vocations
,
we
should
haue
an
especiall
regard
of
the
kingdom
of
God
,
&
how
to
walke
in
a
new
life
in
this
world
:
not
doubting
any
thing
,
but
that
the
Lord
which
hath
created
vs
,
wil
so
prouide
euery
day
for
vs
,
that
we
shall
not
want
things
necessarie
in
this
worlde
,
though
we
augment
not
the
present
griefe
by
our
excessiue
carefulnesse
,
how
to
liue
in
time
to
come
.
So
that
in
all
worldly
things
wee
should
stay
our selues
contented
,
only
for
the
things
of
the
kingdom
of
heauen
,
&
the
righteousnesse
thereof
,
we
should
hunger
and
thirst
,
without
all
sacietie
,
as
long
as
we
liue
:
for
of
this
wee
can
neuer
haue
inough
in
this
life
.
The
sacietie
of
the
Saints
in
heauen
.
But
the
sufficiencie
thereof
,
shal
be
happily
enioyed
to
our
endlesse
comfort
and
contentation
,
in
that
heauenly
mansion
,
wherin
we
shal
find
rowme
inough
:
we
shall
possesse
riches
and
wealth
inough
:
we
shall
haue
honour
and
glorie
inough
:
and
of
all
good
things
wee
shall
enioy
aboundance
without
measure
.
6
In
the
meane
time
,
let
not
vs
which
feare
God
and
belong
vnto
his
kingdome
,
be
discouraged
,
nor
distracted
,
when
we
do
not
only
consider
the
generall
miseries
of
all
troubles
of
all
mankind
:
1.
Cor.
15.
but
also
when
we
ponder
of
those
heauie
crosses
which
we
our selues
are
constrained
to
beare
,
by
the
which
we
were
of
al
men
the
most
miserable
,
if
the
dead
did
not
rise
again
.
With
this
,
let
vs
heare
,
&
wel
obserue
to
our
consolation
,
that
which
Ben-Gorian
,
or
the
Author
of
the
2.
booke
of
the
Macchabees
hath
written
for
the
confort
of
all
them
that
read
his
book
:
2.
Macc.
6.1
.
I
beseech
those
that
reade
this
booke
(
saith
he
)
that
they
bee
not
discouraged
for
these
calamities
:
but
that
they
iudge
these
afflictions
not
to
be
for
destruction
,
but
for
a
chastening
of
our
nation
:
for
it
is
a
token
of
his
great
goodnesse
,
not
to
suffer
sinners
long
to
continue
:
but
straight
wayes
to
punish
them
.
For
the
Lord
doth
not
long
waite
for
vs
,
as
for
other
nations
,
who
he
punisheth
when
they
are
come
to
the
fulnesse
of
their
sinnes
:
But
thus
hee
dealeth
with
vs
,
that
our
sinnes
should
not
bee
heaped
vp
to
the
full
,
so
that
afterward
hee
should
punish
vs
.
And
therefore
he
neuer
withdraweth
his
mercie
from
vs
:
and
though
hee
punish
with
aduersitie
,
yet
doth
he
neuer
forsake
his
people
.
But
let
this
be
spoken
now
for
a
warning
vnto
vs
.
And
that
saying
of
the
Lord
to
Paul
,
in
his
greatest
distresse
,
cannot
but
rauish
the
spirits
of
them
that
trust
in
God
:
2.
Cor.
12.2.9
.
Note
.
My
grace
(
sayth
he
)
is
sufficient
for
thee
.
This
word
of
comfort
made
him
in
true
patience
to
possesse
his
soule
,
and
to
haue
a
contented
minde
.
Vnto
these
,
when
the
vse
of
the
word
of
God
ioyneth
,
oh
God
,
what
comfort
,
pleasure
and
profit
shall
the
beleeuer
reape
thereof
!
he
shall
feele
how
The
power
of
God
is
made
perfite
through
weaknesse
:
and
therefore
he
will
reioyce
euen
in
infirmities
,
that
the
power
of
Christ
may
dwel
in
him
:
he
will
patiently
beare
infirmities
,
reproches
,
necessities
,
persecutions
and
anguishes
for
Christs
sake
.
CHAP.
XXV
.
Euerie
man
is
to
take
the
benefite
of
time
:
to
keepe
within
the
bounds
of
his
vocation
,
and
to
depend
on
the
diuine
prouidence
:
the
vnlike
endes
of
pietie
and
impietie
.
AS
in
the
word
of
God
there
is
dulie
commended
to
euery
person
a
lawful
vocation
or
calling
in
this
world
,
wherin
he
is
to
serue
God
,
benefit
his
country
,
&
discharge
himself
,
in
the
feare
of
God
:
so
is
he
aduised
in
the
same
,
to
do
the
workes
of
his
vocation
,
The
time
of
working
.
then
whiles
health
and
opportune
time
serueth
there
vnto
.
For
our
life
and
health
is
giuen
vs
of
God
,
of
whose
mercifull
hand
wee
must
acknowledge
the
same
to
come
by
our
timely
acceptation
and
right
vsing
thereof
.
As
he
onely
fostereth
and
sustaineth
our
life
,
and
our
health
in
this
world
,
so
hath
he
appointed
it
to
be
but
short
,
and
transitorie
,
without
any
return
of
it
,
when
it
passeth
away
.
And
when
our
bodies
are
diseased
and
enfeebled
,
then
neither
the
cogitation
is
apt
to
learne
anie
thing
,
or
to
pray
,
or
to
sustaine
the
great
cares
and
painfull
labours
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristotle
.
which
the
vocation
requireth
:
for
(
as
the
Philosopher
sayth
)
Good
health
and
strength
is
the
verie
foundation
and
stay
of
the
life
.
Therefore
wee
must
pray
to
the
Lord
,
that
we
may
both
be
taught
and
learne
the
true
doctrine
,
and
propagate
the
same
,
and
follow
the
works
of
our
vocation
in
time
conuenient
.
2
For
,
as
we
be
perswaded
,
that
there
is
a
time
for
euerie
labour
,
and
euerie
worke
vnder
the
Sun
(
as
saith
Salomon
)
so
do
we
enioy
the
benefit
of
our
time
,
The
vse
of
the
benefit
of
time
.
when
wee
embrace
and
vse
the
blessings
of
God
,
in
his
feare
with
thankfulnesse
and
contentation
.
God
in
this
time
sheweth
himselfe
in
mercie
towards
vs
,
hee
doth
inuite
vs
to
his
heauenly
banquet
,
he
sendeth
foorth
his
seruants
to
that
ende
,
and
they
daily
crie
vnto
vs
:
Oh
come
nowe
,
and
make
no
longer
tarrying
,
for
all
things
are
prepared
and
made
readie
for
you
.
Beholde
(
sayth
hee
himselfe
)
I
stand
at
the
doore
and
knocke
,
if
any
man
open
vnto
mee
,
I
will
come
in
vnto
him
.
Nowe
whiles
hee
calleth
,
Apoc.
3.20
.
Of
this
Argument
I
haue
written
a
dialogue
,
intituled
the
Teares
of
Time
.
lette
vs
giue
care
:
whiles
hee
inuiteth
,
lette
vs
come
:
whiles
the
things
be
readie
,
lette
vs
vse
them
,
and
not
contemne
the
Lordes
great
bountie
and
mercie
,
least
peraduenture
hee
say
:
Yee
shall
not
enter
inter
into
my
rest
:
yee
shall
not
taste
of
my
meate
:
ye
are
come
too
late
,
the
gate
is
shut
vppe
:
I
know
you
not
:
depart
hence
:
the
tide
tarrieth
for
no
man
:
the
time
is
past
.
There
is
nothing
more
precious
then
Time
,
Time
is
precious
,
yet
time
is
wasted
and
neglected
.
and
yet
(
alas
)
nothing
is
founde
to
bee
so
vile
in
these
dayes
.
The
day
of
health
passeth
away
,
and
no
man
recounteth
it
:
no
man
considereth
how
his
dayes
be
consumed
,
without
retire
or
returne
:
but
as
there
shall
not
one
haire
of
the
head
perish
,
so
neither
any
one
moment
of
time
shall
escape
.
O
therfore
,
before
that
the
houre
passeth
away
,
which
the
mercie
of
thy
maker
hath
giuen
thee
to
repent
,
to
obtaine
pardon
,
to
apprehende
grace
,
to
atchieue
glorie
,
before
the
time
time
bee
gone
wherein
thou
mayst
resemble
the
diuine
pietie
,
and
hasten
to
the
Angelles
societie
,
stirre
vppe
thy
negligent
will
,
and
bewaile
thy
committed
sinne
.
The
Apostle
admonisheth
(
Gal.
6.
)
Whiles
wee
haue
time
,
let
vs
doo
good
vnto
all
men
.
As
if
he
said
:
we
may
be
glad
,
that
we
haue
this
benefit
of
time
,
wherein
we
may
through
the
goodnesse
of
God
(
if
wee
will
)
doo
those
good
workes
which
belongeth
to
Christians
in
our
seuerall
vocations
:
wherefore
let
vs
not
loose
this
good
opportunitie
,
but
discharge
our
duties
in
the
feare
of
God
:
and
not
to
lette
that
passe
from
vs
,
which
being
once
gon
,
can
neuer
bee
recouered
againe
.
And
that
is
the
meaning
of
the
Prophet
also
where
he
saith
:
Isay
.
55.
Seeke
the
Lord
whiles
he
may
be
found
:
Cal
vpon
him
,
whiles
he
is
neare
.
It
may
be
,
God
will
not
so
easily
be
found
at
an
other
time
:
peraduenture
,
he
will
not
be
so
readie
at
an
other
season
to
offer
himselfe
vnto
you
,
as
now
:
therefore
account
this
time
as
pretious
,
&
neglect
it
not
,
wherein
the
Lord
is
willing
to
bee
found
,
if
ye
seeke
him
:
and
to
be
at
hand
to
helpe
you
,
if
ye
call
vpon
him
.
Therfore
the
wise
man
(
which
had
so
deepely
considered
of
the
times
and
condition
of
this
worlde
,
counsaileth
most
wisely
:
Eccles.
12.
Remember
thy
maker
in
the
time
of
thy
youth
,
before
the
euill
daies
come
.
Againe
he
saith
:
Cap.
7.14
.
and
9.11
.
Vse
well
the
time
of
prosperitie
,
and
remember
the
time
of
aduersitte
:
for
a
man
knoweth
not
his
time
:
But
like
as
the
fishes
bee
taken
with
the
Angle
,
and
as
the
birds
are
caught
with
the
snare
,
euen
so
are
men
taken
in
the
perilous
time
,
when
it
commeth
sodainely
vpon
them
.
Wherefore
hee
saith
againe
:
What
soeuer
thou
takest
in
hand
to
doo
,
that
doo
,
with
all
thy
power
:
for
in
the
graue
(
whereunto
thou
tendest
)
there
is
neither
work
,
counsaile
,
knowledge
nor
wisedome
.
Thus
let
him
which
hath
that
opportune
time
so
working
and
doing
his
dutie
,
not
contemne
nor
neglect
it
.
He
hath
time
now
,
to
morrow
he
may
not
haue
it
:
if
hee
be
vnwilling
this
day
,
Qui
non
est
hodie
cras
minus
aptus
erit
.
the
next
day
hee
may
be
further
off
,
as
hee
sayth
.
To
morrow
more
vnfitte
,
who
is
unfitte
to
day
.
Nowe
this
is
our
time
,
God
grant
wee
neglect
it
not
,
but
rightly
vse
it
.
3
Next
,
wee
are
to
take
heede
,
To
continue
within
the
limits
of
our
vocations
.
that
wee
follow
not
those
discontented
and
curious
persons
,
to
breake
foorth
or
transgresse
the
right
bounds
of
our
vocations
.
Let
vs
remember
what
our
Lorde
saide
to
his
Apostle
Peter
,
who
had
forgotten
his
owne
vocation
and
place
,
and
curiously
noted
his
fellow
Iohn
:
If
I
will
,
that
hee
tarrie
till
I
come
,
Mat.
21.22
.
what
is
that
to
thee
?
follow
thou
me
.
And
that
of
Paul
,
where
hee
saith
:
Lette
euerie
man
abide
within
the
compasse
of
that
vocation
wherein
hee
is
placed
.
Men
ought
to
be
content
with
their
owne
places
.
Thus
ought
men
to
be
contented
with
their
places
and
condition
of
life
,
(
the
same
beeing
lawfull
)
albeit
they
bee
called
to
labour
in
the
vineyard
,
but
for
their
single
penny
a
day
,
or
to
gleane
the
eares
of
Corne
after
the
reapers
with
poore
Ruth
:
and
not
to
emulate
others
,
or
to
grutch
at
them
that
are
in
in
better
state
then
themselues
are
.
When
Socrates
had
considered
the
course
of
mans
life
,
Socrates
his
saying
touching
the
choise
of
let●
in
this
life
.
and
had
compared
the
condition
of
one
man
with
the
condition
of
another
,
hee
sayde
:
that
if
the
vniuersall
calamities
of
all
men
should
bee
gathered
together
into
one
heape
,
and
then
to
euerie
man
it
should
bee
seuerally
distributed
like
portions
out
of
the
same
heape
,
it
would
bee
that
each
man
would
rather
choose
to
beare
his
owne
calamities
(
meaning
such
as
befall
him
within
his
lawfull
vocation
and
condition
)
then
to
take
part
and
part
like
with
others
,
Note
this
.
out
of
that
common
heape
.
And
surely
we
may
well
thinke
,
that
euerie
man
is
best
fitte
for
that
vocation
,
wherein
God
placeth
him
,
and
that
none
other
can
so
easily
beare
the
burdens
and
greefes
of
that
vocation
,
as
hee
that
is
thereunto
so
appointed
by
the
Lorde
,
who
giueth
him
abilitie
to
sustaine
the
same
.
1.
Cor:
10.13
.
Luth.
in
Eccle.
and
that
the
afflictions
do
spring
of
mans
ambition
,
enuie
,
ignorance
,
errours
,
and
infirmities
,
as
things
by
him
deserued
.
4
Neither
let
vs
waxe
angrie
with
our selues
,
or
with
other
men
,
if
things
answere
not
to
our
trauels
and
desires
,
but
consider
that
all
lieth
in
the
power
and
pleasure
of
God
,
to
whom
our
estates
,
conditions
,
and
the
end
of
our
liues
is
wel
knowne
,
that
he
protecteth
&
guideth
vs
.
Therfore
with
the
poore
widow
Ruth
,
let
vs
rrust
vnder
the
shadow
of
his
wings
,
and
thus
resolue
:
Pro.
20.24.19
.
Well
,
our
lots
are
in
the
hand
of
God
,
hee
watcheth
ouer
vs
,
hee
beginneth
,
he
continueth
,
he
endeth
ouer
worke
.
We
are
contented
with
our
state
and
condition
,
&
endeuour
to
please
God
in
the
same
.
He
best
knoweth
what
is
to
be
done
with
vs
and
with
our
labours
.
He
is
doubtfull
of
nothing
:
he
worketh
all
for
the
best
to
them
that
feare
him
,
God
preserueth
men
in
dangers
.
and
that
do
reuerence
before
him
.
Beholde
!
when
men
in
a
verie
little
bottome
,
sayle
ouer
the
mightie
Ocean
,
God
declareth
himselfe
a
mightie
preseruer
and
a
most
sure
guide
of
life
vnto
them
,
wherein
(
as
saith
Dauid
)
they
cannot
but
behold
the
great
workes
of
God
.
Now
it
maketh
no
great
matter
though
the
common
mariners
know
not
the
way
nor
the
ende
of
the
voyage
,
if
the
same
bee
sufficiently
known
to
the
owne
or
master
of
the
ship
.
In
like
maner
when
wee
labour
and
toyle
in
great
extremities
and
daungers
of
this
life
,
we
euer
finde
God
most
merciful
vnto
vs
,
and
a
louing
Sauiour
of
our
liues
:
and
though
we
know
not
what
shall
bee
the
end
of
our
course
,
being
vncertaine
of
the
euent
of
things
,
let
this
yet
please
vs
,
that
The
Lord
our
king
,
our
gouernour
,
our
maister
,
our
captaine
,
and
right
owner
,
knoweth
it
well
,
and
directeth
vs
in
the
best
course
,
whom
we
ought
to
hearken
vnto
,
and
to
follow
after
the
example
of
Iohn
.
5
But
ye
say
:
Things
are
confused
in
this
world
.
It
is
verie
certaine
,
Though
all
things
seeme
confused
to
vs
yet
God
doth
order
all
.
that
as
in
a
great
assembly
of
many
persons
diuersly
disposed
(
where
euerie
one
of
them
hath
his
seuerall
talke
,
or
song
,
or
noyse
)
nothing
can
be
perceyued
,
besides
a
most
confused
sound
or
rumbling
:
so
(
indeed
)
is
the
state
of
men
in
this
world
with
themselues
,
whom
euen
their
own
affaires
do
astonish
and
confound
.
Neither
do
they
consider
how
things
proceed
,
succeed
,
and
bee
carried
in
the
worlde
,
no
more
then
the
idiot
or
foole
doth
consider
of
the
order
and
course
of
the
Sunne
,
the
Moone
,
and
other
celestiall
motions
with
the
ordinarie
disposition
of
the
Elements
,
and
things
inferiour
with
the
same
.
Nor
seeme
those
men
in
their
busie
struglings
and
dealings
one
with
another
,
much
vnlike
the
Ants
or
Emmets
,
that
wander
hither
&
thither
without
all
order
.
Howbeit
it
is
most
true
,
that
the
Lord
God
doth
not
onely
see
all
,
Ier.
23.23
,
24.
and
heare
all
,
most
perfectly
:
but
also
trieth
,
disposeth
,
ruleth
,
and
ordereth
all
after
his
wisdome
,
will
,
and
power
most
effectually
,
howsoeuer
the
grossnesse
of
mans
wit
cannot
conceiue
it
.
There
is
nothing
hidden
from
the
greatnesse
of
his
power
,
Isay
.
40.26.28
,
29.
strength
and
might
(
sayeth
the
Prophet
)
hee
is
neither
wearie
,
nor
faint
,
his
wisedome
cannot
bee
comprehended
,
hee
worketh
,
he
ruleth
,
he
moderateth
,
hee
taketh
vp
,
hee
casteth
downe
,
he
giueth
health
,
he
sendeth
sicknesse
:
through
him
we
liue
,
and
mooue
.
Of
this
speaketh
Sibylla
the
auntient
Prophetesse
.
Pre.
li
7.
ca.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heare
me
(
ye
men
)
and
marke
well
what
I
say
:
The
King
eternall
reignes
and
rules
for
aye
.
But
chiefly
the
sweete
Psalmist
of
Israel
,
qualifying
those
rayling
taunts
,
and
godlesse
iestures
of
the
prophane
heathen
,
hath
most
finely
and
diuinely
modulated
thereof
,
in
these
short
verses
.
Psal.
115.2
.
Lammah
iomeru
haggoiim
?
Aiiehna
Elohehem
?
Velohenu
basschamaiim
,
Kol
ascher
chaphitz
Y
aschah
.
Thus
englished
:
Why
say
the
Heathen
with
gestures
vnsightie
?
Where
now
forsooth
,
is
their
God
almightie
?
Our
God
is
in
heauen
,
in
his
holy
hill
:
There
working
all
things
what
soeuer
he
will
.
And
further
to
declare
vnto
vs
,
that
all
things
are
done
,
by
the
will
,
power
,
wisedome
,
and
prouidence
of
God
,
that
the
Church
might
haue
comfort
and
patience
in
all
her
troubles
,
and
heauie
afflictions
,
vnder
the
vnhappie
raigne
of
Antichrist
,
Apoc.
4.2
.
the
Lorde
declareth
himselfe
to
Saint
Iohn
,
like
a
most
mightie
and
puissant
King
,
sitting
on
his
throane
,
determining
the
things
that
shoulde
be
brought
to
passe
.
6
And
with
this
,
we
are
iustly
moued
to
consider
,
that
though
the
multitude
of
fooles
,
and
their
prosperitie
in
this
world
,
on
the
one
side
,
and
the
small
number
of
the
godly
,
God
seteth
the
difference
betweene
the
good
and
euil
.
Gen.
1.4
.
Psal.
58.10
.
and
their
aduersitie
on
the
other
side
(
with
so
many
shewes
of
confusion
and
disorder
in
this
life
)
do
verie
much
beguile
the
opinions
of
men
:
yet
,
that
the
Lord
hath
set
a
difference
betweene
the
godly
and
the
vngodly
,
as
hee
hath
diuided
the
light
from
the
darkenesse
.
And
therefore
notwithstanding
,
that
in
this
worlde
the
tares
are
mixt
with
the
corne
,
and
Nimrod
,
and
Pharao
be
aduanced
in
the
pride
of
their
hearts
:
yet
the
time
commeth
,
when
the
tares
shall
be
weeded
out
from
among
the
corne
,
and
burnt
in
the
fire
,
and
the
corne
gathered
into
the
Garner
,
and
barn
of
safetie
.
This
thing
the
wise
man
setteth
forth
in
these
words
:
Sap.
3.1.10
.
and
5.6.2
.
The
soule
of
the
righteous
are
in
the
hande
of
God
,
and
no
torments
shall
touch
them
.
But
as
for
the
vngodlie
,
they
are
punished
according
to
their
imaginations
.
Againe
,
the
righteous
do
stande
in
great
boldnesse
:
but
the
vngodly
are
vexed
with
horrible
feare
.
And
this
the
Lord
confirmeth
in
his
Sermon
of
the
last
iudgement
.
The
sonne
of
man
(
saith
he
)
shall
separate
them
one
from
another
,
Mat.
25.
as
a
shepheard
diuideth
the
sheepe
from
the
goates
:
and
he
shall
place
the
sheepe
on
his
right
hand
,
and
the
goates
on
the
left
hand
.
Vnto
this
time
Salomon
looked
(
no
doubt
)
when
hee
sayde
:
Eccles.
3.16.17
.
God
shall
separate
the
righteous
from
the
wicked
,
and
then
shall
bee
the
time
and
iudgement
of
all
counsailes
and
workes
.
And
this
remembred
Dauid
.
Psal.
58.9
,
10.
Obiection
.
7
But
vntil
then
,
it
is
so
that
in
this
world
,
Diagoras
the
Atheist
,
and
Dionyse
the
Tyrant
,
and
the
Cyclopicall
Epicures
,
do
take
their
pleasure
to
ieast
at
the
prouidence
of
God
,
contemne
the
Gospel
,
despise
the
Lords
annointed
,
disdaine
the
Godly
,
raile
on
the
Ministers
of
the
word
,
and
nothing
feare
the
threatnings
of
the
holy
Prophets
,
and
Apostles
,
and
that
the
rather
,
because
their
iudgements
are
deferred
,
and
their selues
permitted
to
wallow
in
their
sinnes
without
punishment
!
Res
.
What
then
?
Is
there
not
a
God
therefore
that
seeth
and
iudgeth
all
?
And
will
not
he
be
reuenged
on
them
that
sinne
against
him
of
malicious
wickednesse
?
Yes
doubtlesse
.
And
the
time
commeth
,
God
hath
his
particluar
iudgements
.
Psal.
58.11
.
Iob.
19.29
.
when
those
Atheistical
and
godlesse
miscreants
shal
know
,
euen
in
the
world
,
there
is
a
God
that
iudgeth
in
the
earth
,
as
Dauid
saith
:
and
that
the
same
God
hath
not
onely
a
iudgement
(
as
Iob
said
to
Bildad
)
but
also
particular
iudgements
,
sometimes
secrete
:
sometimes
open
,
that
not
at
the
day
of
euerie
man
▪
death
onely
,
wherein
there
is
made
a
separation
betweene
the
good
and
the
euill
:
but
at
sundrie
times
within
the
compasse
of
his
life
,
as
the
Lord
seeth
it
good
:
Ior.
25
31.
for
(
as
Ieremie
saide
)
The
Lord
hath
his
iudgements
to
giue
vpon
all
people
,
and
will
holde
his
Court
of
iustice
with
all
flesh
,
and
will
deliuer
the
vngodly
to
the
sword
.
Deut.
32.
In
the
which
,
as
the
worke
of
the
Lord
is
perfite
,
as
Moses
sayde
,
and
all
his
wayes
are
iudgement
:
so
also
hee
being
Iudge
of
all
the
worlde
,
Gen.
18.28
.
dealeth
according
to
right
,
as
Abraham
disputeth
.
For
whether
his
iudgements
bee
secrete
or
open
,
generall
or
particular
,
he
euer
executeth
them
iustly
,
Psal.
111.8
.
and
performeth
them
in
truth
and
equitie
.
And
certain
it
is
,
that
into
this
iudgement
is
brought
euerie
person
,
whether
man
or
woman
,
young
or
old
,
and
euerie
worke
,
be
it
good
,
or
be
it
euill
.
In
this
iudgement
the
godly
saints
stand
,
Psal.
1.5.6
.
and
be
cleared
:
they
haue
great
boldnesse
and
comfort
,
they
haue
quier
consciences
,
contented
hearts
,
and
great
gladnesse
.
But
the
vngodly
are
not
able
to
stande
:
they
tremble
and
fall
downe
:
for
why
,
vnto
them
the
Lord
speaketh
in
his
wrath
,
Though
plagues
be
deferred
,
yet
they
are
not
remoued
from
the
vngodly
in
the
day
time
.
Psa.
50.21.23
and
vexeth
them
in
his
heauie
displeasure
.
And
though
their
plagues
for
a
time
were
not
inflicted
,
but
were
deferred
,
when
they
iustly
deserued
plagues
,
by
their
sinning
a
thousand
times
against
God
and
his
saints
:
yet
now
,
their
time
being
come
,
they
be
taken
suddenly
in
the
snare
as
birds
,
they
bee
accused
,
condemned
,
cast
downe
headlong
,
rent
in
peeces
without
rescue
,
and
constrained
in
anguish
to
weepe
,
waile
,
howle
,
wring
their
handes
,
and
gnash
with
their
teeth
in
torments
intollerable
.
The
children
of
God
in
the
sense
of
the
same
(
for
their
sinnes
)
haue
approued
these
iudgements
,
as
it
well
became
them
,
for
iust
and
righteous
,
and
haue
condemned
themselues
of
folly
,
as
iustly
deseruing
to
be
iudged
:
What
the
godly
do
in
the
sense
of
those
iudgements
.
Dauid
.
1.
Chro.
21.17
.
but
so
,
as
they
haue
in
faith
relied
on
the
promises
of
God
touching
the
remission
of
sinnes
for
the
sake
of
Christ
vpon
their
repentance
.
When
Dauid
sawe
that
the
Lordes
Angell
executed
the
iudgement
of
God
vpon
his
people
for
sinne
,
hee
confessed
his
owne
faults
,
and
acknowledged
the
vprightnesse
of
Gods
iudgements
:
therefore
he
sayd
,
It
is
I
,
that
haue
sinned
and
done
euill
in
deede
.
Let
thine
hand
(
O
Lorde
my
God
)
be
on
me
,
and
on
my
fathers
house
:
Manasses
.
but
not
on
the
people
.
And
Manasses
King
of
Iuda
made
this
confession
,
when
he
was
captiued
in
Babylon
:
O
Lord
,
I
haue
sinned
,
Iosephs
brethren
.
I
haue
sinned
,
and
do
know
mine
iniquitie
.
Thus
the
brethren
of
Ioseph
calling
to
mind
their
owne
vnnaturall
crueltie
towards
him
,
said
one
to
another
,
being
in
Egypt
:
Gen.
42.21.22
.
We
haue
verily
sinned
against
our
brother
,
in
that
we
saw
the
anguish
of
his
Soule
,
when
he
besought
vs
,
and
we
would
not
heare
him
.
And
therefore
is
this
trouble
or
iudgement
come
vppon
vs
.
And
Ruben
saide
:
See
,
The
Tirants
haue
beene
forced
to
confesse
the
equitie
of
Gods
iudgements
.
Adonibezek
.
Iudg.
1.
now
is
his
bloud
required
.
The
verie
cruell
tyrants
also
,
which
neither
feared
God
,
nor
cared
for
man
,
are
at
length
forced
to
confesse
the
vprightnesse
of
Gods
iudgements
vpon
themselues
:
their
owne
consciences
condemning
them
.
When
Adonibezek
was
taken
by
the
Israelites
and
had
his
thumbes
and
great
toes
cut
off
,
hee
saide
,
confessing
the
iust
iudgement
of
God
:
Seuentie
Kings
hauing
the
thumbes
of
their
hands
and
feete
cut
off
,
did
eate
vnder
my
table
;
as
I
haue
done
,
so
God
hath
rewarded
mee
.
So
Pharao
the
Egyptian
tyrant
,
Pharao
.
when
hee
heard
the
mighty
thunders
as
the
voice
of
God
in
his
land
,
he
was
afraide
,
confessed
his
sinne
,
and
granted
the
iustice
of
God
:
The
Lord
is
righteous
(
saith
he
)
but
I
and
my
people
are
wicked
.
Mauritius
.
And
thus
Mauritius
the
Emperour
after
his
great
Pride
,
disdaine
,
crueltie
against
the
Christians
,
and
other
hainous
sinnes
,
being
taken
by
wicked
Phocas
,
and
seeing
his
wife
,
his
two
sonnes
,
and
his
three
Daughters
now
murthered
before
his
face
,
and
himselfe
awayting
the
like
lot
,
hee
confessed
his
sinnes
vnto
the
Lord
,
and
acknowledgeth
the
iustice
of
God
,
in
these
words
(
of
the
Psalmist
)
Iustus
es
,
Psal.
119.137
.
Domine
,
&
rectum
Iuditiumtuum
.
O
Lord
,
thou
art
righteous
,
and
iust
is
thy
iudgement
.
8
Therefore
,
although
the
men
of
this
world
in
their
grosse
blindnesse
beyonde
the
darkenesse
of
Egypt
,
perceiue
not
iudgement
:
Prou.
28.5
.
and
the
ignorant
and
foolish
consider
not
whether
there
bee
any
contribution
of
pietie
and
impietie
in
this
life
,
(
wherein
the
Lord
God
suffereth
his
owne
Children
to
bee
euill
entreated
by
tyrants
,
In
this
life
there
is
a
contribution
of
pietie
and
impietie
.
and
to
wander
out
of
the
way
in
the
wildernesse
)
vntill
they
feele
the
verie
iudgements
of
God
vpon
themselues
:
yet
(
truely
)
all
they
that
feare
the
Lord
and
seeke
him
,
do
vnderstand
all
things
:
Prou.
28.5
.
they
do
wel
perceiue
and
see
how
that
Impietie
is
plagued
either
generally
or
particularly
,
secretly
or
openly
,
and
sometimes
both
waies
,
euen
here
in
this
life
.
And
that
pietie
and
godlines
is
wel
rewarded
in
this
life
either
generally
or
particularly
,
openly
or
secretly
,
as
saith
the
wise
man
.
Eccles.
8.13.14
.
I
knowe
that
it
shall
be
well
with
them
that
feare
the
Lord
and
do
reuerence
before
him
:
but
it
shall
not
be
well
vnto
the
wicked
:
neither
shall
hee
prolong
his
dayes
:
but
he
shall
be
like
a
shadow
because
he
feareth
not
the
Lorde
.
Note
this
.
And
they
do
see
and
vnderstand
that
the
Lord
will
not
so
deferre
to
punish
the
vngodly
when
they
doo
sinne
against
him
,
nor
so
referre
things
to
the
censure
of
his
last
generall
iudgement
,
as
that
his
particular
and
secret
iudgements
shall
haue
no
force
in
this
worlde
:
but
that
according
to
that
saying
of
the
wise
:
Pro.
11.31
.
The
Righteous
shall
be
recompenced
on
the
Earth
,
how
much
more
shall
the
wicked
and
the
sinner
!
Therefore
,
lette
vs
not
say
with
those
mockers
that
walke
after
their
owne
lusts
,
and
put
farre
the
day
of
the
Lord
,
2.
Pet.
3.4.9
.
Where
is
the
promise
of
his
comming
?
For
the
Lord
is
not
slacke
concerning
his
promise
,
as
some
men
count
slacknesse
,
but
is
patient
toward
vs
,
and
would
haue
no
man
to
perish
,
but
would
haue
all
men
(
of
what
nation
or
sexe
so
euer
they
be
)
to
come
to
repentance
,
to
be
saued
.
Neither
let
vs
be
bold
vpon
this
,
Not
to
presume
on
Gods
long
sufferance
therefore
because
God
suffereth
a
sinner
to
do
euill
a
thousand
times
,
hee
liketh
well
of
his
dealing
,
and
will
also
permit
vs
to
sinne
without
controlment
:
but
let
vs
knowe
,
by
the
examples
and
testimonies
of
the
holie
Scriptures
,
and
the
daylie
experiment
of
the
power
and
wisdome
of
God
among
men
(
which
we
may
well
obserue
)
that
God
is
able
and
will
indeed
)
smite
the
vngodly
in
this
world
,
and
afterward
hee
will
cast
them
downe
into
hel
.
El.
Schaddai
.
For
he
is
that
El.
Schaddai
,
the
most
rich
and
sufficient
God
:
which
contenteth
his
Saints
with
all
good
things
,
and
giueth
vnto
the
vngodly
the
iust
rewarde
of
their
sinnes
.
Hee
is
that
Pantocrator
,
the
Omnipotent
and
Almightie
God
,
whose
power
is
according
to
his
will
,
for
the
aduauncement
of
his
children
,
and
the
abasing
of
them
that
contemne
him
.
Hee
is
Iehouah
Elohim
,
El
Kanna
,
as
himselfe
sayth
:
The
Lord
God
,
a
iealous
God
,
that
visiteth
the
sinnes
of
the
parents
vpon
their
children
,
which
walke
in
their
vngodly
wayes
,
vnto
the
third
and
fourth
generation
,
and
sheweth
mercie
vnto
thousands
in
them
that
feare
him
,
euen
here
in
this
life
.
Therefore
hee
hath
iustly
condemned
and
confounded
from
among
the
children
of
men
,
first
secretly
and
particularly
:
then
openly
and
generally
,
that
enuious
Cain
,
that
shamlesse
Cham
,
that
proude
Nimrod
,
that
bloudy
Herod
,
that
traiterous
Iudas
,
that
tyrannous
Nero
,
that
diuellish
Iulian
,
that
hypocritical
Annanias
,
that
witch
Simon
,
&
in
a
word
,
that
destroying
Apolion
,
with
all
his
pestlent
Polypragmones
,
to
whom
he
giueth
this
heartie
comfort
:
Now
weepe
and
howle
for
the
miserie
which
is
come
vpon
you
.
Iam.
5.
And
on
the
other
side
,
the
same
God
through
his
great
mercie
in
Christ
the
promised
seed
,
doth
pardon
,
preserue
,
and
glorifie
his
faithfull
and
righteous
seruants
,
Abraham
,
Enoch
,
Isaac
,
Iacob
,
Moses
,
Iosuah
,
and
all
other
which
haue
apprehended
the
promise
and
beleeued
in
his
sonne
.
These
hath
he
made
as
his
Garden
,
well
locked
and
close
sealed
from
all
the
annoyes
of
wilde
beasts
,
whose
fruits
are
as
a
Paradice
of
Pomgranates
,
with
all
sweete
fruits
and
commodities
.
These
hath
hee
louingly
inuited
to
his
heauenly
banquet
,
these
he
entertaineth
at
his
blessed
table
,
and
there
he
doth
most
friendly
and
comfortably
cheare
them
with
these
sweete
words
:
O
yee
friends
,
eate
,
drinke
,
and
be
merie
,
O
ye
beloued
.
Cant.
4.12.13
.
9.
Now
let
it
not
seeme
loathsome
to
the
reader
,
that
the
tragicall
Poet
be
heared
,
touching
the
contribution
of
pietie
&
impiety
,
vertue
and
vice
,
both
in
this
life
and
afterward
.
And
of
the
first
thus
writeth
Seneca
:
Nunquam
Scygias
fertur
ad
vmbras
,
Seneca
.
in
traged
.
Hero
cul
.
Act.
5.
Inclyta
virtus
,
viuite
fortes
,
Nec
Lethaeos
saeua
per
amnes
Vos
fata
trahent
:
sed
cum
summas
Exigit
horas
,
consumpta
dies
,
Iter
ad
Superos
gloria
pandet
.
That
is
,
Reioyce
all
ye
,
that
vertuous
be
,
for
vertues
neuer
die
:
Nor
cruell
death
,
that
stops
mens
breath
shall
blot
you
out
:
for
why
?
When
that
last
day
shall
take
away
your
life
from
mortall
paine
:
Then
shall
yee
flie
to
loftie
skie
,
with
glorious
Saints
to
raigne
.
Seneca
.
traiged
.
Octau
.
Act.
3.
de
.
Nerone
.
In
another
place
hee
setteth
forth
the
reward
of
Impietie
,
where
hee
bringeth
in
Agrippina
,
speaking
to
Octauia
the
Empresse
,
touching
the
Emperour
Nero
,
who
had
now
compassed
to
depose
and
murther
the
saide
Octauia
his
wife
(
quamuis
nullo
crimine
)
albeit
hee
found
her
guiltlesse
(
as
she
also
said
)
in
these
words
.
The
infernall
furie
in
reuenge
,
doth
hasten
to
prouide
:
For
wicked
Tyrant
,
worthy
death
,
sharpe
stripes
,
and
flights
:
beside
,
Paines
passing
thirst
of
[
](A18015-e70740-b)a
a
Tantalus
as
the
Poets
feigne
,
that
for
offending
the
gods
,
he
standeth
in
water
to
the
verie
mouth
,
and
yet
cannot
drinke
.
Tantalus
,
and
[
](A18015-e70770-b)b
b
Sisyphus
turneth
a
stone
towards
the
top
of
the
hill
,
which
euer
slideth
backe
againe
.
Sisyphus
hard
toyle
:
The
Darts
that
pearec'd
lewd
[
](A18015-e70800-b)c
c
Titius
is
shot
and
pearced
with
an
arrow
for
his
filthie
lust
.
Tityus
,
and
[
](A18015-e70830-b)d
d
Ixion
,
is
tormented
on
a
wheele
in
hel
,
for
vnreuerent
boasting
.
Tibul.
li.
10.
Ixions
wheele
,
to
nouile
.
Though
hee
his
Pallace
garnisht
gay
,
with
Marble
faire
,
and
gold
:
And
armed
souldiers
guard
his
gate
,
his
glorious
seate
to
hold
,
&c.
A
time
shall
come
,
when
he
must
yeeld
his
life
to
shamefull
fall
:
His
necke
to
foes
,
forsaken
quite
,
and
wretched
wanting
all
.
CHAP.
XXVI
.
Wee
ought
to
confesse
and
submit
our selues
to
the
power
,
mercie
,
and
will
of
God
:
to
eschew
contention
,
to
retaine
contentation
,
and
to
pray
for
strength
and
opportunitie
,
to
perfoome
our
duties
.
THat
wee
may
therefore
walke
safely
through
the
troublesome
Sea
of
this
mortal
life
,
it
is
right
necessarie
,
The
best
way
to
walke
in
,
without
danger
.
that
we
acknowledge
not
only
that
god
is
,
but
also
that
God
is
most
strong
,
sufficient
,
omnipotent
,
and
euerlasting
,
to
whom
onely
,
and
that
iustly
,
is
ascribed
all
power
,
all
riches
,
all
wisedome
,
all
strength
,
all
honour
,
all
glorie
,
all
praise
.
Next
,
it
is
necessarie
that
we
beleeue
and
confesse
,
that
the
same
God
for
the
sake
of
his
sonne
,
is
good
to
Israel
:
that
is
,
to
vs
his
faithfull
and
elect
children
:
in
the
sense
whereof
,
we
are
right
worthily
occasioned
to
loue
him
with
Abraham
,
Dauid
,
Iohn
,
Marie
,
and
other
his
Saints
,
with
all
our
heart
,
with
all
our
soule
,
with
all
our
mind
,
with
all
our
strength
,
&
to
sing
in
good
harmonie
with
those
heauenly
souldiours
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Glorie
be
to
God
on
high
.
Thirdly
,
Luke
2.14
.
it
is
necessarie
that
wee
humbly
submit
and
yeeld
our
selues
wholy
to
the
power
,
will
,
and
mercie
of
this
our
God
,
to
permitte
and
suffer
him
most
gladly
to
guide
vs
,
to
gouerne
vs
,
and
all
our
affaires
,
to
deale
for
vs
,
to
vse
vs
and
our
ministerie
and
labours
in
all
things
,
and
in
all
sort
,
as
it
shall
best
please
his
heauenly
grace
at
all
times
and
seasons
:
knowing
right
well
,
that
hee
will
in
mercie
so
prouide
in
the
disposition
of
his
graces
towardes
vs
,
that
all
things
shall
work
tog●ther
for
our
good
,
if
we
loue
him
,
feare
him
,
and
depend
on
his
mercy
.
And
surely
howsoeuer
the
maligne
world
shall
iudge
or
imagine
of
the
waies
or
workes
of
God
we
that
are
thus
taught
of
God
,
The
best
wisedome
.
do
know
most
assuredly
,
that
this
is
the
best
wisdome
in
the
world
,
to
shrowde
our selues
vnder
the
wings
of
his
prouidence
and
protection
,
against
the
fraile
&
chaungeable
things
of
this
vaine
life
,
therein
to
rest
contented
with
that
lot
,
which
it
shall
please
God
to
appoint
for
vs
in
the
same
:
and
to
expect
through
faithfull
hope
,
a
a
blessed
ende
of
our
loue
and
labour
,
euen
in
the
middest
of
the
horrible
confusions
of
this
world
,
in
the
which
no
man
liuing
wanteth
his
crosse
:
and
through
the
which
,
the
godlie
take
vp
their
crosse
and
follow
Christ
,
with
patient
minds
,
towards
the
goale
of
eternall
life
.
2
They
that
haue
so
learned
this
wisdome
that
they
vse
to
make
proofe
thereof
,
liue
not
in
loath
of
their
owne
states
and
conditions
of
life
,
nor
do
they
intrude
on
the
vocations
of
others
:
they
doo
not
affect
the
Seas
,
whose
calling
is
,
to
liue
on
the
land
:
but
be
well
pleased
with
that
lot
and
life
,
which
the
Lord
hath
called
them
vnto
in
his
feare
.
The
gratefull
men
of
the
golden
age
.
4.
Esd.
9.19
.
They
in
good
sort
resemble
those
auntient
gratefull
men
of
the
golden
world
,
who
being
schooled
by
Iustice
,
and
not
acquainted
with
pernicious
brawles
,
contentions
,
seditions
,
and
those
common
maladies
of
the
copper
age
(
as
the
Poets
call
it
)
did
(
vnder
the
rule
of
Iustice
)
liue
contented
with
that
which
they
had
.
Of
them
thus
writeth
Aratus
:
Men
simplie
liu'd
content
,
remou'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Aret
solen
.
63
from
hurtes
of
raging
Seas
:
They
brought
not
spoiles
from
far
in
ships
,
but
best
themselues
did
please
.
With
Oxen
toyle
,
to
till
the
soyle
,
for
worthie
Iustice
then
,
Did
minister
aboundantlie
,
to
these
right
gratefull
men
.
And
trulie
,
if
we
English
men
were
so
well
learned
in
this
wisedome
,
as
we
ought
to
be
,
we
would
not
groane
for
innouations
,
Indeed
,
the
faults
which
be
,
are
of
the
negligence
and
corruption
of
them
that
should
execute
the
Lawes
,
and
not
in
the
lawes
which
are
prouided
in
our
land
.
&
the
alteration
of
the
religion
,
state
,
gouernment
,
and
lawes
constituted
,
prouided
and
established
within
this
Realme
.
The
which
we
cannot
but
acknowledge
for
good
,
godly
and
profitable
in
all
equal
censure
&
reason
,
howsoeuer
it
be
,
that
fraile
men
through
their
imperfections
and
infirmities
doo
faile
and
offend
in
the
due
execution
and
right
performance
of
the
same
.
Neither
is
it
meete
,
that
the
negligence
,
defects
and
offences
of
those
men
shuld
occasion
the
things
which
of
themselues
are
so
good
,
honest
,
and
profitable
,
to
be
condemned
and
contemned
for
naught
and
vngodlie
:
as
neither
the
transgressions
,
negligences
,
sinnes
,
defects
and
offences
of
men
,
against
the
diuine
lawes
of
the
Lord
,
should
cause
them
to
be
condemned
and
reiected
:
for
though
there
was
neuer
any
man
which
yet
fulfilled
that
lawe
(
Christ
onely
exceped
)
and
the
executioners
thereof
haue
failed
beyond
all
measure
in
that
which
of
them
was
required
,
yet
may
we
not
say
that
the
lawe
of
God
is
therfore
imperfect
,
or
vniust
,
seeing
that
the
default
is
not
found
in
the
lawe
:
but
in
them
onely
,
that
should
either
obserue
the
same
,
or
punish
the
transgressours
thereof
after
their
deserts
.
Solomon
could
not
amend
al
faults
in
the
common
wealth
,
a
cause
of
his
complaint
Eccles.
3.16
.
and
4.1
.
And
indeede
heereof
Salomon
complained
,
but
healpe
it
he
could
not
,
albeit
he
was
the
chief
Magistrate
ouer
the
common-wealth
of
Israel
:
namely
,
that
Impietie
could
not
be
fully
corrected
,
nor
all
things
which
were
a
misse
could
be
reformed
and
amended
by
the
Iudges
.
The
Lawes
were
godlie
,
and
officers
were
appointed
to
execute
them
accordingly
:
howbeit
,
sinne
increased
daylie
,
neither
was
there
founde
a
sufficient
remedie
against
the
same
.
Therefore
,
that
onelie
which
might
be
done
,
he
did
:
that
which
was
incurable
,
he
was
forced
to
leaue
,
&
commit
vnto
the
lord
,
to
be
corrected
and
amended
after
his
diuine
wil
,
&
not
as
a
man
would
.
Good
counsaile
to
be
followed
:
Be
content
with
the
state
and
seeke
not
an
alteration
.
3
Wel
then
,
let
vs
learne
wisedome
of
King
Salomon
in
this
point
,
let
vs
not
desire
thraldome
in
the
leath
of
our
libertie
,
nor
pull
that
miserie
on
our
heads
againe
through
our
owne
murmure
and
discontentation
,
out
of
the
which
it
hath
pleased
God
(
not
of
our
deserts
,
but
of
his
mercie
in
Christ
)
to
deliuer
vs
:
but
rather
,
let
vs
vse
our
libertie
in
contentation
,
and
obserue
those
good
things
,
as
the
blessing
of
God
with
thankes-giuing
,
least
that
through
our
discontentation
and
vnthankfulnesse
we
be
depriued
of
them
,
and
brought
into
the
bondage
of
Egipt
again
,
where
vnder
the
heauie
hands
of
cruell
taske-maisters
,
wee
shall
be
constrained
to
sighe
and
groane
without
any
comfort
or
ease
:
that
thereby
,
we
may
at
length
learn
to
know
&
discerne
the
right
difference
between
the
seruice
of
the
Lord
who
in
mercie
saueth
vs
,
&
the
thraldome
of
worldlie
Tyrants
,
which
seeke
to
captiue
and
destroy
vs
,
without
all
mercie
or
compassion
.
And
this
beeing
spoken
,
I
would
gladly
intreate
the
right
Christians
,
and
true
Subiects
to
the
Lords
Annointed
(
without
all
disdaine
)
not
onely
to
record
,
or
at
the
least
,
once
againe
to
remember
what
things
they
haue
eyther
read
or
heard
in
this
discource
,
and
such
like
bookes
of
instruction
,
admonition
and
confort
:
but
also
wold
euery
day
before
they
sleepe
or
take
rest
,
call
their
owne
waies
into
remembrance
,
and
duly
examine
their
owne
actions
,
their
owne
words
,
What
men
should
euery
day
thinke
on
and
performe
their
owne
thoughts
.
In
the
which
,
if
they
haue
doone
well
,
and
as
it
best
became
them
,
they
may
both
reioyce
,
and
continue
therein
with
thankfulnesse
to
the
Lord
,
that
hath
giuen
them
the
abilitie
and
opportunitie
such
things
to
effect
:
but
if
they
haue
faulted
,
transgressed
,
or
neglected
dutie
therein
,
to
the
dishonor
of
God
,
to
the
hurt
of
their
neighbors
,
to
their
own
discredit
and
shame
,
they
may
then
be
sorie
,
repent
,
and
endeuour
without
delay
,
to
correct
,
amend
and
recompence
that
,
wherein
they
haue
faulted
&
offended
.
To
this
purpose
,
Pith.
claud
.
Mino.
in
Alcuat
.
Emb.
17.
I
gladly
remember
(
as
we
should
not
refuse
that
which
is
good
)
and
that
golden
counsaile
and
wholsome
instruction
of
Pithagoras
to
his
scholers
,
conteyned
in
these
verses
.
See
,
that
thine
heauie
eyes
,
to
sleepe
,
at
night
be
not
afourded
:
Vntill
the
deedes
of
all
that
day
,
three
times
,
thou
hast
recorded
.
Three
very
profitable
questions
for
euery
man
to
aske
of
himselfe
.
What
haue
I
done
,
not
as
I
should
?
Or
what
,
which
should
not
bee
?
Or
,
what
neglected
I
,
to
day
,
which
well
pertain'd
to
mee
?
4
But
now
,
because
that
(
whiles
we
bee
in
this
world
)
through
our
owne
praue
affections
,
and
wicked
imaginations
,
which
wee
haue
brought
with
vs
from
the
wombe
of
her
that
conceiued
vs
in
sinne
(
whereon
the
enemie
of
our
Soules
prayeth
greedilie
,
and
seeketh
to
drowne
vs
in
destruction
)
we
cannot
doo
that
which
is
good
,
and
that
which
the
Lord
requireth
of
vs
:
but
that
all
our
sufficiency
commeth
to
vs
from
the
Lord
God
,
who
onely
maketh
Saincts
of
them
which
were
conceiued
in
sin
and
borne
in
vncleannesse
▪
and
maketh
true
Christians
of
them
which
were
sometimes
as
sheepe
going
astray
,
by
the
vertue
of
his
spirit
,
regenerating
them
in
the
bloude
of
his
Sonne
our
Sauiour
,
in
whose
name
onely
hee
willeth
vs
to
call
and
come
vnto
him
in
all
our
afflictions
:
it
is
both
good
and
necessarie
that
we
inuocate
his
holy
name
,
Inuocation
and
prayer
necessarie
for
all
men
.
and
pray
vnto
him
(
through
our
Mediatour
Christ
)
that
hee
will
vouchsafe
to
graunt
and
giue
vnto
vs
,
all
those
healps
(
in
the
performance
of
our
duties
)
which
by
nature
we
cannot
haue
.
This
is
an
exercise
which
the
Lord
himselfe
commanded
,
which
Christ
&
his
Apostles
and
Martyrs
haue
vsed
and
commended
vnto
vs
,
and
which
hath
many
firme
promises
of
consolation
and
ioyfull
effectes
in
the
word
of
God
.
This
is
that
,
which
is
a
sacrifice
to
God
,
and
to
him
a
pleasure
.
A
plague
to
the
diuell
,
and
to
him
a
paine
.
An
healpe
to
man
,
and
to
him
a
comfort
.
This
is
that
,
which
is
a
preseruatiue
against
all
temptations
:
a
comfortatiue
to
confirme
our
heartes
:
an
inkindling
of
our
zeale
to
godlinesse
:
a
rauishing
of
our
minds
with
the
loue
of
celestiall
things
.
This
is
a
defence
for
vs
against
them
that
seeke
to
seduce
vs
:
a
stay
for
our
faith
:
a
way
to
come
by
that
which
we
want
:
a
keye
to
open
the
locke
that
shutteth
vp
euery
good
blessing
:
this
is
the
vp
shotte
of
that
complete
Armour
of
proofe
,
wherewith
the
Apostle
would
,
that
the
right
Christian
souldiour
(
and
so
the
prophet
protestant
)
should
be
furnished
.
Ephes.
6.18
.
Therefore
,
al
ye
that
be
fathers
,
traine
vp
your
children
in
this
holie
exercise
:
ye
that
bee
maisters
,
doo
the
like
vnto
your
seruants
.
All
ye
that
be
Christians
(
of
what
estate
,
condition
or
degree
soeuer
ye
bee
)
be
ye
occupied
in
this
seruice
.
5.
There
should
no
place
keepe
you
from
this
seruice
of
God
:
there
should
be
no
societies
,
The
place
of
prayer
.
Psal.
50.15
.
Baruc.
6.5
.
nor
companies
,
that
should
hinder
you
(
for
not
onelie
in
word
,
but
also
in
a
godlie
wel-wishing
prayeth
the
godlie
,
and
their
sighes
,
groanes
and
thoughts
are
heard
vnto
the
Lord
well
inough
)
whether
we
be
in
the
temple
with
Hanna
,
or
in
the
house
with
Cornelius
,
or
on
the
toppe
of
the
house
with
Peter
,
or
in
the
denne
with
Daniell
,
or
in
the
dungeon
with
Ieremie
,
or
in
the
sea
with
Ionas
,
or
in
the
place
of
execution
with
Stephan
,
or
in
the
garden
with
Christ
,
or
in
the
way
with
Abrahams
seruant
,
either
priuately
alone
,
or
publiquelie
with
others
,
lette
vs
not
omitte
this
holy
worke
:
for
this
is
good
and
acceptable
to
the
Lord
:
so
it
be
done
in
faith
.
And
as
we
must
bee
thus
exercised
euery
where
,
so
also
at
all
time
and
times
,
both
night
and
day
,
with
that
blessed
man
,
Psal.
1.2
.
not
onely
in
aduersitie
,
when
we
haue
sorrow
,
neede
sicknesse
,
affliction
,
trouble
and
miserie
:
The
time
,
1
Tim.
28.
but
also
in
prosperitie
,
when
we
be
in
health
,
wealth
,
safetie
,
peace
,
hearts-ease
and
felicitie
.
Not
onely
in
age
when
we
shal
be
creeping
towardes
the
graue
,
In
age
.
and
poasting
to
our
long-home
,
and
so
moued
to
record
our
wretched
peregrination
through
this
vale
of
miserie
in
wofulnesse
:
but
also
in
youth
and
lustie
age
,
In
youth
.
when
we
haue
yet
the
flowers
of
our
life
greene
and
cheerefull
in
our
hands
,
and
are
crowned
with
rose-buddes
and
fresh
garlandes
on
our
heads
,
whatsoeuer
our
estate
and
condition
bee
in
this
world
.
This
is
the
meaning
of
Salomon
where
he
saith
:
Eccles.
12.1
.
Ephes
6.
Remember
thy
maker
in
the
daies
of
thy
youth
:
and
th'
entent
of
Paule
,
when
he
biddeth
vs
to
pray
alwaies
.
What
we
should
aske
.
6
When
it
shall
please
God
to
exercise
vs
with
trouble
and
affliction
,
let
vs
pray
vnto
him
,
that
in
patience
we
may
be
able
to
wade
through
the
tediousnesse
therof
,
without
fainting
.
Againe
,
in
prosperitie
and
peace
,
let
vs
pray
,
that
we
grow
not
secure
,
and
forget
our
maker
,
and
that
we
loose
not
all
that
,
by
flattering
prosperitie
,
which
hard
aduersitie
is
not
able
to
take
from
vs
,
for
the
aduersarie
of
our
soules
,
dealeth
subtilly
and
suggesteth
mightilie
:
he
dooth
moue
them
to
murmure
,
The
subtiltie
of
Satan
.
whom
the
lord
afflicteth
:
and
he
tempteth
them
with
presumption
,
whom
the
Lord
enricheth
with
benifits
.
Thus
did
he
assault
Noah
with
drunkennesse
,
Noah
.
whome
the
great
deluge
could
not
drowne
,
Loth.
and
inflamed
Loth
,
with
the
lust
of
incest
,
whom
the
fier
of
Sodome
could
not
burne
.
And
in
this
time
,
the
number
of
them
is
not
small
.
that
though
when
they
susteine
trouble
by
sea
or
by
land
,
promise
many
things
to
bee
performed
vppon
their
deliuerie
,
do
notwithstanding
that
,
when
they
arriue
into
the
hauen
of
rest
&
tranquility
,
forget
al
,
and
make
shipwracke
of
greater
treasures
then
the
wealth
of
this
world
.
Moreouer
,
when
we
be
yong
,
let
vs
pray
,
that
our
youth
deceiue
vs
not
:
&
when
we
bee
olde
,
that
our
elder
yeares
make
vs
not
to
murmour
against
God
,
and
so
bee
vnreadie
to
doo
our
dutie
:
for
as
Sathan
is
subtill
,
so
letteth
hee
not
to
search
the
inclination
and
disposition
of
euerie
man
.
If
men
be
inclined
to
pleasures
,
with
pleasures
will
he
adulate
them
:
if
men
be
likely
to
be
daunted
with
aduersitie
,
How
Sathan
dealeth
.
then
in
aduersitie
will
hee
prooue
them
.
If
men
be
disposed
to
presumption
,
he
will
tempt
them
to
presume
.
If
they
be
weake
and
fearefull
,
with
feare
and
desperation
he
will
endeuour
to
destroy
them
.
If
they
be
niclined
to
couetousnesse
,
then
with
couetous
desires
will
he
tempt
them
:
if
to
malice
,
then
with
malice
:
if
to
wrath
,
then
with
wrath
:
if
to
pride
,
then
with
pride
,
and
so
forth
,
vnto
all
the
which
motions
the
flesh
is
subiect
,
&
the
enemy
is
strong
to
allure
the
minds
of
men
:
insomuch
,
that
without
faithfull
praier
,
the
good
motions
of
the
spirit
wil
be
suppressed
in
them
.
Therefore
let
vs
pray
in
the
spirit
,
and
pray
with
vnderstanding
at
all
times
,
in
all
places
,
and
so
shall
we
expell
him
that
is
ready
to
harbor
in
our
hearts
to
hurt
our
soules
.
7
Leete
vs
pray
vnto
God
for
the
safetie
,
For
whome
we
must
pray
.
health
and
prosperitie
of
our
most
gracious
and
soueraigne
Princesse
,
and
for
the
wealth
of
all
them
that
bee
put
in
authoritie
vnder
her
as
the
Apostle
exhorteth
)
that
wee
may
leade
a
quiet
and
a
peaceable
life
in
all
godlinesse
and
honestie
:
for
that
is
good
and
exceptable
in
the
sight
of
God
our
Sauiour
.
Let
vs
also
pray
for
the
peace
&
godly
proceedings
of
the
Pastours
,
and
all
the
true
professours
of
Gods
holy
word
:
that
vtteraunce
may
bee
giuen
vnto
them
,
that
they
may
open
their
mouthes
freelie
to
vtter
the
secrets
of
the
Gospel
,
that
therin
they
may
speake
freelie
as
they
ought
to
speake
.
Let
vs
pray
&
make
intercession
and
giue
thanks
for
all
saincts
,
and
for
all
men
.
Let
vs
pray
for
our selues
,
that
wee
may
not
be
lead
into
temptation
,
but
may
be
deliuered
from
that
euill
(
I
meane
the
diuell
)
that
our
faith
fayle
vs
not
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
That
is
,
from
the
diuell
.
Mat.
6.13
.
and
13.19
.
but
that
it
may
bee
increased
,
confirmed
,
fructified
and
fortified
:
that
we
beleeuing
in
Christ
,
may
not
be
ouercome
,
but
get
the
victorie
,
and
be
accounted
worthie
to
escape
al
those
things
that
shall
come
,
and
may
stand
in
great
constancie
before
the
sonne
of
man
.
Then
most
assuredly
the
Lord
our
God
(
for
the
loue
and
merite
of
his
Sonne
)
who
hath
both
commaunded
vs
,
and
taught
vs
to
pray
,
and
promised
to
graunt
the
requests
of
his
Saints
(
being
vnto
him
as
most
sweete
Odours
powred
out
of
golden
vialles
)
will
graunt
vs
for
,
Apoc.
5.8
.
and
towardes
the
performaunce
of
that
which
he
requireth
,
his
holy
Spirit
,
the
Spirite
of
wisdome
and
vnderstanding
:
the
Spirit
of
Counsaile
and
strength
:
the
Spirit
of
knowledge
,
and
of
the
feare
of
God
:
to
our
exceeding
great
Consolation
and
Contentation
in
this
World
:
and
after
this
painefull
Peregrination
,
when
the
happie
day
of
Refreshing
commeth
,
at
the
ioyfull
resurrection
of
the
Righteous
,
we
shall
bee
contented
with
that
eternall
Societie
and
Sacietie
of
the
Sonne
of
God
our
Sauiour
,
and
highest
Contentation
.
The
Epiphonêma
and
vse
of
this
Preparatiue
.
8
Lo
!
These
bee
the
soueraigne
Simples
wherof
being
thus
collected
and
compounded
,
I
haue
confected
this
Preparatiue
to
Contentation
.
I
doubt
not
,
but
that
(
by
the
good
grace
of
God
,
the
vertue
thereof
being
well
applied
,
This
Preparatiue
is
to
be
applied
.
will
somewhat
allaie
and
abate
the
insolencie
and
courage
of
those
discontented
persons
,
who
(
in
their
madde
moods
and
strange
conceits
and
opinions
)
do
yet
stay
without
the
doore
of
the
house
,
1
To
the
discontented
person
Luk.
15.25
.
with
that
angry
Elder
Brother
of
whome
Christ
hath
spoken
in
the
Gospell
,
and
haue
not
bene
willing
,
nor
would
be
perswaded
to
enter
into
the
house
of
ioy
and
contentation
,
with
the
yonger
Brother
:
but
rather
prepare
themselues
in
high
displeasure
to
fight
against
the
Lord
,
against
the
Lords
annointed
,
and
against
all
charitable
Christians
,
as
professed
enemies
to
all
peace
and
Contentation
.
Secondly
,
I
trust
in
the
Lord
God
,
2
To
the
true
christian
protestant
that
the
right
Christian
Protestant
,
which
contemneth
the
lewde
world
,
and
is
straunge
in
the
Lord
,
and
in
the
power
of
his
might
,
will
imbrace
and
apply
this
Preparatiue
,
whereby
the
sooner
he
may
be
comforted
,
strengthened
,
instructed
and
encouraged
to
stand
fast
,
to
proceed
well
and
prosper
in
his
holy
faith
and
profession
against
the
diuel
,
and
against
the
bitter
taunts
and
wicked
practises
of
Sathans
ieasting
fooles
:
I
meane
the
vngodly
deryders
of
religion
,
and
contemners
of
holy
discipline
.
Thirdly
,
I
perswade
,
3
To
the
true
subiect
.
that
all
the
true
hearted
subiects
will
be
the
readier
by
the
operation
of
this
confection
,
to
imbrace
brotherly
fellowship
,
to
feare
God
and
honour
the
Prince
.
Finally
,
4
To
euerie
Christian
.
that
euery
true
Christian
(
in
his
seuerall
vocation
and
place
)
will
hereby
also
the
sooner
be
moued
to
walk
on
wisely
,
honestly
,
and
worthily
in
the
way
of
the
Lord
,
towards
that
chiefe
Good
,
and
highest
happinesse
,
where
the
Lord
Iesus
liueth
and
raigneth
for
euer
with
God
the
Father
,
and
God
the
Holy
Ghost
,
in
perfect
Contentation
.
To
the
which
three
persons
and
one
most
mightie
God
Iehouah
,
be
worthily
ascribed
,
all
blessing
,
all
glorie
,
all
wisedome
,
all
thanks
,
all
honor
,
all
power
,
and
all
Contentation
for
euermore
.
Amen
.
FINIS
.
Gen.
9.27
.
God
perswade
,
or
allure
Iapheth
,
that
he
may
dwell
in
the
Tentes
of
Shem
:
and
let
Canaan
be
his
seruant
.