RELIGIO
MEDICI
.
Sect.
1
FOr
my
Religion
,
though
there
be
several
Circumstances
that
might
perswade
the
World
I
have
none
at
all
,
as
the
general
scandal
of
my
Profession
,
the
natural
course
of
my
Studies
,
the
indifferency
of
my
Behaviour
and
Discourse
in
matters
of
Religion
,
neither
violently
Defending
one
▪
nor
with
that
common
ardour
and
contention
Opposing
another
;
yet
in
despight
hereof
,
I
dare
,
without
usurpation
,
assume
the
honourable
Stile
of
a
Christian
.
Not
that
I
meerly
owe
this
Title
to
the
Font
,
my
Education
;
or
Clime
wherein
I
was
born
,
as
being
bred
up
either
to
confirm
those
Principles
my
Parents
instilled
into
my
Understanding
,
or
by
a
general
consent
proceed
in
the
Religion
of
my
Country
:
But
having
in
my
riper
years
and
confirmed
Judgment
,
seen
and
examined
all
,
I
find
my self
obliged
by
the
Principles
of
Grace
,
and
the
Law
of
mine
own
Reason
,
to
embrace
no
other
Name
but
this
:
Neither
doth
herein
my
zeal
so
far
make
me
forget
the
general
Charity
I
owe
unto
Humanity
,
as
rather
to
hate
than
pity
Turks
,
Infidels
,
and
(
what
is
worse
)
Jews
;
rather
contenting
my self
to
enjoy
that
happy
Stile
,
than
maligning
those
who
refuse
so
glorious
a
Title
.
Sect.
2
But
because
the
Name
of
a
Christian
is
become
too
general
to
express
our
Faith
,
there
being
a
Geography
of
Religion
as
well
as
Lands
,
and
every
Clime
distinguished
;
not
only
by
their
Laws
and
Limits
,
but
circumscribed
by
their
Doctrines
and
Rules
of
Faith
;
to
be
particular
,
I
am
of
that
Reformed
new-cast
Religion
,
wherein
I
dislike
nothing
but
the
Name
;
of
the
same
belief
our
Saviour
taught
,
the
Apostles
disseminated
,
the
Fathers
authorized
,
and
the
Martyrs
confirmed
,
but
by
the
sinister
ends
of
Princes
,
the
ambition
and
avarice
of
Prelates
,
and
the
fatal
corruption
of
times
,
so
decayed
,
impaired
,
and
fallen
from
its
native
Beauty
,
that
it
required
the
careful
and
charitable
hands
of
these
times
to
restore
it
to
its
primitive
Integrity
.
Now
the
accidental
occasion
whereupon
,
the
slender
means
whereby
the
low
and
abject
condition
of
the
Person
by
whom
so
good
a
work
was
set
on
foot
,
which
in
our
Adversaries
beget
contempt
and
scorn
,
fills
me
with
wonder
,
and
is
the
very
same
Objection
the
insolent
Pagans
first
cast
at
Christ
and
his
Disciples
.
Sect.
3
Yet
have
I
not
so
▪
haken
hands
with
those
desperate
Resolutions
,
who
had
rather
venture
at
large
their
decayed
bottom
,
than
bring
her
in
to
be
new
trimm'd
in
the
Dock
;
who
had
rather
promiscuously
retain
all
,
than
abridge
any
,
and
obstinately
be
what
they
are
,
than
what
they
have
been
,
as
to
stand
in
Diameter
and
Swords
point
with
them
:
We
have
reformed
from
them
,
not
against
them
;
for
omitting
those
Improperations
,
and
Terms
of
Scurrility
betwixt
us
,
which
only
difference
our
Affections
,
and
not
our
Cause
,
there
is
between
us
one
common
Name
and
Appellation
,
one
Faith
and
necessary
body
of
Principles
common
to
us
both
;
and
therefore
I
am
not
scrupulous
to
converse
and
live
with
them
.
to
enter
their
Churches
in
defect
of
ours
,
and
either
pray
with
them
,
or
for
them
:
I
could
never
perceive
any
rational
Consequence
from
those
many
Texts
which
prohibit
the
Children
of
Israel
to
pollute
themselves
with
the
Temples
of
the
Heathens
;
we
being
all
Christians
,
and
not
divided
by
such
detested
impieties
as
might
prophane
our
Prayers
,
or
the
place
wherein
we
make
them
;
or
that
a
resolved
Conscience
may
not
adore
her
Creator
any
where
,
especially
in
places
devoted
to
his
Service
;
where
if
their
Devotions
offend
him
,
mine
may
please
him
;
if
theirs
prophane
it
,
mine
may
hollow
it
:
Holy-water
and
Crucifix
(
dangerous
to
the
common
people
)
deceive
not
my
judgment
,
nor
abuse
my
devotion
at
all
:
I
am
,
I
confess
,
naturally
inclined
to
that
,
which
misguided
Zeal
terms
Superstition
:
my
common
conversation
I
do
acknowledge
austere
,
my
behaviour
full
of
rigour
,
sometimes
not
without
morosity
;
yet
at
my
Devotion
I
love
to
use
the
civility
of
my
knee
,
my
hat
,
and
hand
,
with
all
those
outward
and
sensible
motions
which
may
express
or
promote
my
invisible
Devotion
.
I
should
violate
my
own
arm
rather
than
a
Church
,
nor
willingly
deface
the
name
of
Saint
or
Martyr
.
At
the
fight
of
a
Cross
or
Crucifix
I
can
dispense
with
my
hat
,
but
scarce
with
the
thought
or
memory
of
my
Saviour
:
I
cannot
laugh
at
,
but
rather
pity
the
fruitless
journeys
of
Pilgrims
,
or
contemn
the
miserable
condition
of
Fryars
;
for
though
misplaced
in
Circumstances
,
there
is
something
in
it
of
Devotion
.
I
could
never
hear
the
[
](A29880-e640-b)*
*
A
Church
Bell
that
tolls
every
day
at
six
and
twelve
of
the
Clock
;
at
the
hearing
whereof
,
every
one
in
what
place
soever
,
either
of
House
or
Street
,
betakes
himself
to
his
prayer
,
which
is
commonly
directed
to
the
Virgin
.
Ave-Mary
Bell
without
an
elevation
,
or
think
it
a
sufficient
warrant
,
because
they
erred
in
one
circumstance
,
for
me
to
err
in
all
,
that
is
,
in
silence
and
dumb
contempt
;
whilst
therefore
they
direct
their
Devotions
to
Her
,
I
offered
mine
to
God
,
and
rectifie
the
Errors
of
their
Prayers
,
by
rightly
ordering
mine
own
:
At
a
solemn
Procession
I
have
wept
abundantly
,
while
my
consorts
blind
with
opposition
and
prejudice
;
have
fallen
into
an
excess
of
scorn
and
laughter
:
There
are
questionless
both
in
Greek
,
Roman
,
and
African
Churches
,
Solemnities
and
Ceremonies
,
whereof
the
wiser
Zeals
do
make
a
Christian
use
,
and
stand
condemned
by
us
,
not
as
evil
in
themselves
,
but
as
allurements
and
baits
of
superstition
to
those
vulgar
heads
that
look
asquint
on
the
face
of
Truth
,
and
those
unstable
Judgments
that
cannot
resist
in
the
narrow
point
and
centre
of
Virtue
without
a
reel
or
stagger
to
the
Circumference
.
Sect.
4
As
there
were
many
Reformers
,
so
likewise
many
Reformations
;
every
Country
proceeding
in
a
particular
way
and
method
,
according
as
their
national
Interest
,
together
with
their
Constitution
and
Clime
inclined
them
;
some
angrily
,
and
with
extremity
;
others
calmly
,
and
with
mediocrity
,
not
rending
but
easily
dividing
the
community
,
and
leaving
an
honest
possibility
of
a
reconciliation
;
which
though
peaceable
Spirits
do
desire
,
and
may
conceive
that
revolution
of
time
and
the
mercies
of
God
may
effect
,
yet
that
judgment
that
shall
consider
the
present
antipathies
between
the
two
extreams
,
their
contrarieties
in
condition
,
affection
and
opinion
,
may
with
the
same
hopes
expect
an
union
in
the
Poles
of
Heaven
.
Sect.
5
But
to
difference
my self
nearer
,
and
draw
into
a
lesser
Circle
:
There
is
no
Church
,
whose
every
part
so
squares
unto
my
Conscience
;
whose
Articles
,
Constitutions
,
and
Customs
,
seem
so
consonant
unto
reason
,
and
as
it
were
framed
to
my
particular
Devotion
,
as
this
whereof
I
hold
my
Belief
,
the
Church
of
England
,
to
whose
Faith
I
am
a
sworn
Subject
;
and
therefore
in
a
double
Obligation
subscribe
unto
her
Articles
,
and
endeavour
to
observe
her
Constitutions
;
what
soever
is
,
beyond
,
as
points
indifferent
,
I
observe
according
to
the
rules
of
my
private
reason
,
or
the
humour
and
fashion
of
my
Devotion
;
neither
believing
this
,
because
Luther
affirmed
it
,
or
disproving
that
,
because
Calvin
hath
disavouched
it
.
I
condemn
not
all
things
in
the
Council
of
Trent
,
nor
approve
all
in
the
Synod
of
Dort
.
In
brief
,
where
the
Scripture
is
silent
,
the
Church
is
my
Text
;
where
that
speaks
,
't
is
but
my
Comment:
where
there
is
a
joynt
silence
of
both
,
I
borrow
not
the
rules
of
my
Religion
from
Rome
or
Geneva
,
but
the
dictates
of
my
own
reason
.
It
is
an
urjust
scandal
of
our
adversaries
,
and
a
gross
errour
in
our selves
,
to
compute
the
Narivity
of
our
Religion
from
Henry
the
Eighth
,
who
though
he
rejected
the
Pope
,
refus'd
not
the
faith
of
Rome
,
and
effected
no
more
than
what
his
own
Predecessors
desired
and
assayed
in
Ages
past
,
and
was
conceived
the
State
of
Venice
would
have
attempted
in
our
days
.
It
is
as
uncharitable
a
point
in
us
to
fall
upon
those
popular
scurrilities
and
opprobrious
scoffs
of
the
Bishop
of
Rome
,
to
whom
as
temporal
Prince
,
we
owe
the
duty
of
good
language
:
I
confess
there
is
a
cause
of
passion
between
us
;
by
his
sentence
I
stand
excommunicated
,
Heretick
is
the
best
language
he
affords
me
;
yet
can
no
ear
witness
,
I
ever
returned
him
the
name
of
Antichrist
,
Man
of
sin
,
or
Whore
of
Babylon
.
It
is
the
method
of
Charity
to
suffer
without
reaction
:
Those
usual
Satyrs
and
invectives
,
of
the
Pulpit
may
perchance
produce
a
good
effect
on
the
vulgar
,
whose
ears
are
opener
to
Rhetorick
than
Logick
;
yet
do
they
in
no
wise
confirm
the
faith
of
wiser
Believers
,
who
know
that
a
good
cause
needs
not
to
be
pardon'd
by
passion
,
but
can
sustain
it self
upon
a
temperate
dispute
.
Sect.
6
I
could
never
divide
my self
from
any
man
upon
the
difference
of
an
opinion
,
or
be
angry
with
his
judgement
for
not
agreeing
with
me
in
that
,
from
which
within
a
few
days
I
should
dissent
my self
.
I
have
no
Genius
to
disputes
in
Religion
,
and
have
often
thought
it
wisdom
to
decline
them
,
especially
upon
a
disadvantage
,
or
when
the
cause
of
truth
might
suffer
in
the
weakness
of
my
patronage
:
Where
we
desire
to
be
informed
,
't
is
good
to
contest
with
men
above
our selves
;
but
to
confirm
and
establish
our
opinions
,
't
is
best
to
argue
with
judgments
below
our
own
,
that
the
frequent
spoils
and
Victories
over
their
reasons
,
may
settle
in
our selves
an
esteem
and
confirmed
Opinion
of
our
own
.
Every
man
is
not
a
proper
Champion
for
Truth
,
nor
fit
to
take
up
the
Gauntlet
in
the
cause
of
Verity
:
Many
from
the
ignorance
of
these
Maximes
,
and
an
inconsiderate
Zeal
unto
Truth
,
have
too
rashly
charged
the
Troops
of
Error
,
and
remain
as
Trophies
unto
the
enemies
of
Truth
:
A
man
may
be
in
as
just
possession
of
Truth
as
of
a
City
,
and
yet
be
forced
to
surrender
;
't
is
therefore
far
better
to
enjoy
her
with
peace
,
than
to
hazzard
her
on
a
battle
:
if
therefore
there
rise
any
doubts
in
my
way
,
I
do
forget
them
,
or
at
least
defer
them
,
till
my
better
setled
judgement
,
and
more
manly
reason
be
able
to
resolve
them
,
for
I
perceive
every
mans
own
reason
is
his
best
Oedipus
,
and
will
upon
a
reasonable
truce
,
find
a
way
to
loose
those
bonds
wherewith
the
subtleties
of
error
have
enchained
our
more
flexible
and
tender
judgements
.
In
Philosophy
,
where
Truth
seems
double
fac'd
,
there
is
no
man
more
Paradoxical
than
my self
;
but
in
Divinity
I
love
to
keep
the
Road
;
and
though
not
in
an
,
implicite
,
yet
an
humble
faith
,
follow
the
great
wheel
of
the
Church
,
by
which
I
move
,
not
reserving
any
proper
Poles
or
motion
from
the
Epicycle
of
my
own
brain
;
by
this
means
I
have
no
gap
for
Heresie
,
Schismes
,
or
Errors
,
of
which
at
present
I
hope
I
shall
not
injure
Truth
to
say
I
have
no
taint
or
tincture
:
I
must
confess
my
greener
studies
have
been
polluted
with
two
or
three
,
not
any
begotten
in
the
latter
Centuries
,
but
old
and
obsolete
,
such
as
could
never
have
been
revived
,
but
by
such
extravagant
and
irregular
heads
as
mine
;
for
indeed
Heresies
perish
not
with
their
Authors
,
but
like
the
River
Arethusa
,
though
they
lose
their
currents
in
one
place
,
they
rise
up
again
in
another
:
One
general
Council
is
not
able
to
extirpate
one
single
Heresie
;
it
may
be
cancell'd
for
the
present
,
but
revolution
of
time
,
and
the
like
aspects
from
Heaven
,
will
restore
it
,
when
it
will
flourish
till
it
be
condemned
again
.
For
as
though
there
were
Metempsuchosis
,
and
the
soul
of
one
man
passed
into
another
;
Opinions
do
find
after
certain
Revolutions
,
men
and
minds
like
those
that
first
begat
them
.
To
see
our selves
again
,
we
need
not
look
for
[
](A29880-e930-b)b
b
A
revolution
of
certain
thousand
years
,
when
all
things
should
return
unto
theirformer
estate
,
and
he
be
teaching
again
in
his
School
as
when
he
delivered
this
Opinion
.
Plato's
year
:
every
man
is
not
only
himself
;
there
hath
been
many
Diogenes
,
and
as
many
Timons
,
though
but
few
of
that
name
;
men
are
liv'd
over
again
,
the
world
is
now
as
it
was
in
Ages
past
;
there
was
none
then
,
but
there
hath
been
some
one
since
that
Parallels
him
,
and
as
it
were
his
revived
self
.
Now
the
first
of
mine
was
that
of
the
Arabians
,
That
the
Souls
of
men
perished
with
their
Bodies
,
but
should
yet
be
raised
again
at
the
last
day
:
not
that
I
did
absolutely
conceive
a
mortality
of
the
Soul
;
but
if
that
were
,
which
Faith
,
not
Philosophy
hath
yet
throughly
disproved
,
and
that
both
entred
the
grave
together
,
yet
I
held
the
same
conceit
thereof
that
we
all
do
for
the
body
,
that
it
rile
again
.
Surely
it
is
but
the
merits
of
our
unworthy
Natures
,
if
we
sleep
in
darkness
until
the
last
Alarm
.
A
serious
reflex
upon
my
own
unworthiness
did
make
me
backward
from
challenging
this
prerogative
of
my
Soul
;
so
that
I
might
enjoy
my
Saviour
at
the
last
,
I
could
with
patience
be
nothing
almost
unto
Eternity
.
The
second
was
that
of
Origen
,
That
God
would
not
persist
in
his
vengeance
for
ever
,
but
after
a
definite
time
of
his
wrath
,
he
would
release
the
damned
Souls
from
torture
:
which
error
I
fell
into
upon
a
serious
contemplation
of
the
great
Attribute
of
God
,
his
Mercy
;
and
did
a
little
cherish
it
in
my self
,
because
I
found
therein
no
malice
,
and
a
ready
weight
to
sway
me
from
the
other
extream
of
despair
,
whereunto
Melancholy
and
Contemplative
Natures
are
too
easily
disposed
.
A
third
there
is
which
I
did
never
positively
maintain
or
practise
,
but
have
often
wished
it
had
been
consonant
to
Truth
,
and
not
offensive
to
my
Religion
,
and
that
is
the
Prayer
for
the
dead
;
whereunto
I
was
inclin'd
from
some
charitable
inducements
,
whereby
I
could
scarce
contain
my
Prayers
for
a
friend
at
the
ringing
of
a
Bell
,
or
behold
his
Corps
without
an
Orison
for
his
Corps
:
'T
was
a
good
way
methought
to
be
remembred
by
posterity
,
and
far
more
noble
than
an
History
.
These
opinions
I
never
maintained
with
pertinacy
,
or
endeavoured
to
enveagle
any
mans
belief
unto
mine
,
nor
so
much
as
ever
revealed
or
disputed
them
with
my
dearest
friends
;
by
which
means
I
neither
propagated
them
in
others
,
nor
confirmed
them
in
my self
;
but
suffering
them
to
flame
upon
their
own
substance
,
without
addition
of
new
fuel
,
they
went
out
insensibly
of
themselves
.
therefore
these
Opinions
,
though
condemned
by
lawful
Councels
,
were
not
Heresies
in
me
,
but
bare
Errors
,
and
single
Lapses
of
my
understanding
without
a
joynt
depravity
of
my
will
:
Those
have
not
onely
depraved
understandings
,
but
diseased
affections
,
which
cannot
enjoy
a
singularity
without
an
Heresie
,
or
be
the
Author
of
an
Opinion
without
they
be
of
a
Sect
also
;
this
was
the
Villany
of
the
first
Schism
of
Lucifer
,
who
was
not
content
to
err
alone
,
but
drew
into
his
Faction
many
Legions
,
and
upon
this
experience
he
tempted
only
Eve
,
as
well
understanding
the
Communicable
nature
of
Sin
,
and
that
to
deceive
but
one
,
was
tacitely
and
upon
consequence
to
delude
them
both
.
Sect.
8
That
Heresies
should
arise
,
we
have
the
Prophesie
of
Christ
;
but
that
old
ones
should
be
abolished
,
we
hold
no
prediction
.
That
there
must
be
Heresies
,
is
true
,
not
only
in
our
Church
,
but
also
in
any
other
:
even
in
the
doctrines
heretical
,
there
will
be
super-heresies
;
and
Arians
not
only
divided
from
their
Church
,
but
also
among
themselves
:
for
heads
that
are
disposed
unto
Schism
and
complexionably
propense
to
innovation
,
are
naturally
disposed
for
a
community
;
nor
will
be
ever
confined
unto
the
order
or
oeconomy
of
one
body
;
and
therefore
when
they
separate
from
others
,
they
knit
but
loosely
among
themselves
,
nor
contented
with
a
general
breach
or
dichotomy
with
their
Church
,
do
subdivide
and
mince
themselves
almost
into
Atoms
.
'T
is
true
,
that
men
of
singular
parts
and
humours
have
not
been
free
from
singular
opinions
and
conceits
in
all
Ages
;
retaining
something
not
only
beside
the
opinion
of
his
own
Church
or
any
other
,
but
also
any
I
particular
Author
;
which
notwithstanding
a
sober
Judgment
may
do
without
offence
or
heresie
;
for
there
is
yet
,
after
all
the
Decrees
of
Councils
,
and
the
niceties
of
Schools
,
many
things
untouch'd
,
unimagin'd
,
wherein
the
liberty
of
an
honest
reason
may
play
and
expatiate
with
security
,
and
far
without
the
circle
of
an
Heresie
.
Sect.
9
As
for
those
wingy
Mysteries
in
Divinity
,
and
airy
subtleties
in
Religion
,
which
have
unhing'd
the
brains
of
better
heads
,
they
never
stretched
the
Pia
Mater
of
mine
;
methinks
there
be
not
impossibilities
enough
in
Religion
,
for
an
active
faith
;
the
deepest
Mysteries
ours
contains
,
have
not
only
been
illustrated
,
but
maintained
by
Sylogism
,
and
the
rule
of
Reason
:
I
love
to
lose
my self
in
a
mystery
,
to
pursue
my
Reason
to
an
O
altitudo
!
'T
is
my
solitary
recreation
to
pose
my
apprehension
with
those
involved
Aenigma's
and
riddles
of
the
Trinity
,
with
Incarnation
and
Resurrection
.
I
can
answer
all
the
Objections
of
Satan
and
my
rebellious
reason
,
with
that
odd
resolution
I
learned
of
Tertullian
,
Certum
est
quia
impossible
est
.
I
desire
to
exercise
my
faith
in
the
difficultest
point
;
for
to
credit
ordinary
and
visible
objects
,
is
not
faith
,
but
perswasion
.
Some
believe
the
better
for
seeing
Christ's
Sepulchre
;
and
when
they
have
seen
the
Red
Sea
,
doubt
not
of
the
Miracle
.
Now
contrarily
,
I
bless
my self
,
and
am
thankful
that
I
lived
not
in
the
days
of
Miracles
,
that
I
never
saw
Christ
nor
his
Disciples
;
I
would
not
have
been
one
of
those
Israelites
that
pass'd
the
Red
Sea
,
nor
one
of
Christ's
patients
on
whom
he
wrought
his
wonders
;
then
had
my
faith
been
thrust
upon
me
;
nor
should
I
enjoy
that
greater
blessing
pronounced
to
all
that
believe
and
saw
not
.
'T
is
an
easie
and
necessary
belief
,
to
credit
what
our
eye
and
sense
hath
examined
:
I
believe
he
was
dead
and
buried
,
and
rose
again
;
and
desire
to
see
him
in
his
glory
,
rather
than
to
contemplate
him
in
his
Cenotaphe
,
or
Sepulchre
.
Nor
is
this
much
to
believe
;
as
we
have
reason
,
we
owe
this
faith
unto
History
:
they
only
had
the
advantage
of
a
bold
and
noble
Faith
,
who
lived
before
his
coming
,
who
upon
obscure
prophesies
and
mystical
Types
could
raise
a
belief
,
and
expect
apparent
impossibilities
.
Sect.
10
'T
is
true
,
there
is
an
edge
in
all
sirm
belief
,
and
with
an
easie
Metaphor
we
may
say
the
Sword
of
Faith
;
but
in
these
obscurities
I
rather
use
it
in
the
adjunct
the
Apostles
gives
it
,
a
Buckler
;
under
which
I
conceive
a
wary
combatant
may
lye
invulnerable
.
Since
I
was
of
understanding
to
know
we
knew
nothing
,
my
reason
hath
been
more
pliable
to
the
will
of
Faith
;
I
am
now
content
to
understand
a
mystery
without
a
rigid
definition
,
in
an
easie
and
Platonick
description
.
That
[
](A29880-e1150-b)b
b
Sphaera
cujus
centrum
ubique
,
circumferentianullibi
.
allegorical
description
of
Hermes
,
pleaseth
me
beyond
all
the
Metaphysical
definitions
of
Divines
;
where
I
cannot
satisfie
my
reason
,
I
love
to
humour
my
fancy
:
I
had
as
live
you
tell
me
that
anima
est
angelus
hominis
,
est
Corpus
Dei
,
as
Entelechia
;
Lux
est
umbra
Dei
,
as
actus
perspicui
;
where
there
is
an
obscurity
too
deep
for
our
Reason
,
't
is
good
to
sit
down
with
a
description
,
periphrasis
,
or
adumbration
;
for
by
acquainting
our
reason
how
unable
it
is
to
display
the
visible
and
obvious
effects
of
nature
,
it
becomes
more
humble
and
submissive
unto
the
subtleties
of
Faith
;
and
thus
I
teach
my
haggard
and
unreclaimed
reason
to
stoop
unto
the
lure
of
Faith
.
I
believe
there
was
already
a
tree
whose
fruit
our
unhappy
Parents
tasted
,
though
in
the
same
Chapter
when
God
forbids
it
,
't
is
positively
said
,
the
plants
of
the
fields
were
not
yet
grown
;
for
God
had
not
caus'd
it
to
rain
upon
the
earth
.
I
believe
that
the
Serpent
(
if
we
shall
literally
understand
it
)
from
his
proper
form
and
figure
made
his
motion
on
his
belly
before
the
curse
.
I
find
the
tryal
of
the
Pucellage
and
virginity
of
Women
,
which
God
ordained
the
Jews
,
is
very
fallible
.
Experience
and
History
informs
me
,
that
not
onely
many
particular
Women
,
bur
likewise
whole
Nations
have
escaped
the
curse
of
Childbirth
,
which
God
seems
to
pronounce
upon
the
whole
Sex
;
yet
do
I
believe
that
all
this
is
true
,
which
indeed
my
Reason
would
perswade
me
to
be
false
;
and
this
I
think
is
no
vulgar
part
of
Faith
,
to
believe
a
thing
not
only
above
,
but
contrary
to
Reason
,
and
against
the
Arguments
of
our
proper
Senses
.
Sect.
11
In
my
solitary
and
retired
imagination
,
(
Neque
enim
cum
porticus
,
aut
me
lectulus
accepit
desum
mihi
)
I
remember
I
am
not
alone
,
and
therefore
forget
not
to
contemplate
him
and
his
Attributes
who
is
ever
with
me
,
especially
those
two
mighty
ones
,
his
Wisdom
and
Eternity
;
with
the
one
I
recreate
,
with
the
other
I
confound
my
understanding
:
for
who
can
speak
of
Eternity
without
a
soloecism
,
or
think
thereof
without
an
Extasie
?
Time
we
may
comprehend
:
't
is
but
five
days
elder
then
our selves
,
and
hath
the
same
Horoscope
with
the
World
;
but
to
retire
so
far
back
as
to
apprehend
a
beginning
,
to
give
such
an
infinite
start
forwards
as
to
conceive
an
end
in
an
essence
that
we
affirm
hath
neither
the
one
nor
the
other
,
it
puts
my
Reason
to
St.
Paul's
Sanctuary
:
my
Philosophy
dares
not
say
the
Angels
can
do
it
;
God
hath
not
made
a
Creature
that
can
comprehend
him
;
't
is
a
priviledge
of
his
own
nature
:
I
am
that
I
am
,
was
his
own
definition
unto
Moses
;
and
't
was
a
short
one
,
to
confound
mortality
,
that
durst
question
God
,
or
ask
him
what
he
was
;
indeed
he
onely
is
;
all
others
have
and
shall
be
:
but
in
Eternity
there
is
no
distinction
of
Tenses
;
and
therefore
that
terrible
term
Predestination
,
which
hath
troubled
so
many
weak
heads
to
conceive
,
and
the
wisest
to
explain
,
is
in
respect
to
God
no
prescious
determination
of
our
Estates
to
come
,
but
a
definitive
blast
of
his
Will
already
fulfilled
,
and
at
the
instant
that
he
first
decreed
it
;
for
to
his
Eternity
which
is
indivisible
,
and
all
together
the
last
Trump
is
already
sounded
,
the
reprobates
in
the
flame
,
and
the
blessed
in
Abraham's
bosome
.
St.
Peter
speaks
modestly
,
when
he
saith
,
a
thousand
years
to
God
are
but
as
one
day
:
for
to
speak
like
a
Philosopher
,
those
continued
instances
of
time
which
flow
into
a
thousand
years
,
make
not
to
him
one
moment
;
what
to
us
is
to
come
,
to
his
Eternity
is
present
,
his
whole
duration
being
but
one
permanent
point
,
without
Succession
,
Parts
,
Flux
,
or
Division
.
Sect.
12
There
is
no
Attribute
that
adds
more
difficulty
to
the
mystery
of
the
Trinity
,
where
,
though
in
a
relative
way
of
Father
and
Son
,
we
must
deny
a
priority
.
I
wonder
how
Aristotle
could
conceive
the
World-eternal
,
or
how
he
could
make
good
two
Eternities
:
his
similitude
of
a
Triangle
,
comprehended
in
a
square
,
doth
somewhat
illustrate
the
Trinity
of
our
Souls
,
and
that
the
Triple
Unity
of
God
;
for
there
is
in
us
not
three
,
but
a
Trinity
of
Souls
,
because
there
is
in
us
,
if
not
three
distinct
Souls
,
yet
differing
faculties
,
that
can
,
and
do
subsist
apart
in
different
Subjects
,
and
yet
in
us
are
thus
united
as
to
make
but
one
Soul
and
substance
:
if
one
Soul
were
so
perfect
as
to
inform
three
distinct
Bodies
,
that
were
a
petty
Trinity
:
conceive
,
the
distinct
number
of
three
,
not
divided
nor
separated
by
the
Intellect
,
but
actually
comprehended
in
its
Unity
,
and
that
is
a
perfect
Trinity
.
I
have
often
admired
the
mystical
way
of
Pythagoras
,
and
the
secret
Magick
of
numbers
.
Beware
of
Philosophy
,
is
a
precept
not
to
be
received
in
too
large
a
sense
;
for
in
this
Mass
of
Nature
there
is
a
set
of
things
that
carry
in
their
Front
,
though
not
in
Capital
Letters
,
yet
in
Stenography
,
and
short
Characters
,
something
of
Divinity
,
which
to
wiser
Reasons
serve
as
Luminaries
in
the
Abyss
of
Knowledge
,
and
to
judicious
beliefs
,
as
Scales
and
Roundles
to
mount
the
Pinacles
and
highest
pieces
of
Divinity
The
severe
Schools
shall
never
laugh
me
out
of
the
Philosophy
of
Hermes
,
that
this
visible
World
is
but
a
Picture
of
the
invisible
,
wherein
as
in
a
Pourtraict
,
things
are
not
truely
,
but
in
equivocal
shapes
,
and
as
they
counterfeit
some
real
substance
in
that
invisible
Fabrick
.
Sect.
13
That
other
Attribute
wherewith
I
recreate
my
devotion
,
is
his
Wisdom
,
in
which
I
am
happy
;
and
for
the
contemplation
of
this
only
,
do
not
repent
me
that
I
was
bred
in
the
way
of
Study
:
The
advantage
I
have
of
the
vulgar
,
with
the
content
and
happiness
I
conceive
therein
,
is
an
ample
recompence
for
all
my
endeavours
,
in
what
part
of
knowledge
soever
.
Wisdom
is
his
most
beauteous
Attribute
,
no
man
can
attain
unto
it
,
yet
Solomon
pleased
God
when
he
desired
it
.
He
is
wise
,
because
he
knows
all
things
;
and
he
knoweth
all
things
,
because
he
made
them
all
:
but
his
greatest
knowledge
is
in
comprehending
that
he
made
not
,
that
is
,
himself
.
And
this
is
also
the
greatest
knowledge
in
man
.
For
this
do
I
honour
my
own
profession
,
and
embrace
the
Counsel
even
of
the
Devil
himself
:
had
he
read
such
a
Lecture
in
Paradise
,
as
he
did
at
[
](A29880-e1400-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nosce
teipsum
.
Delphos
,
we
had
better
known
our selves
;
nor
had
we
stood
in
fear
to
know
him
.
I
know
he
is
wise
in
all
,
wonderful
in
what
we
conceive
,
but
far
more
in
what
we
comprehend
not
;
for
we
behold
him
but
asquint
,
upon
reflex
or
shadow
;
our
understanding
is
dimmer
than
Moses
Eye
;
we
are
ignorant
of
the
back-parts
or
lower
side
of
his
Divinity
;
therefore
to
prie
into
the
maze
of
his
Counsels
,
is
not
only
folly
in
man
,
but
presumption
even
in
Angels
;
like
us
,
they
are
his
Servants
,
not
his
Senators
;
he
holds
no
Counsel
,
but
that
mystical
one
of
the
Trinity
,
wherein
though
there
be
three
Persons
,
there
is
but
one
mind
that
decrees
without
Contradiction
:
nor
needs
he
any
;
his
actions
are
not
begot
with
deliberation
,
his
Wisdom
naturally
knows
what
's
best
;
his
intellect
stands
ready
fraught
with
the
Superlative
and
purest
Idea's
of
goodness
;
consultation
and
election
,
which
are
two
motions
in
us
,
make
but
one
in
him
;
his
action
springing
from
his
power
,
at
the
first
touch
of
his
will
.
These
are
Contemplations
Metaphysical
:
my
humble
speculations
have
another
Method
,
and
are
content
to
trace
and
discover
those
expressions
he
hath
left
in
his
Creatures
,
and
▪
the
obvious
effects
of
Nature
;
there
is
no
danger
to
profound
these
mysteries
,
no
sanctum
sanctorum
in
Philosophy
:
the
World
was
made
to
be
inhabited
by
Beasts
;
but
studied
and
contemplated
by
Man
:
't
is
the
Debt
of
our
Reason
we
owe
unto
God
,
and
the
homage
we
pay
for
not
being
Beasts
;
without
this
,
the
World
is
still
as
though
it
had
not
been
,
or
as
it
was
before
the
sixth
day
,
when
as
yet
there
was
not
a
Creature
that
could
conceive
,
or
say
there
was
a
World
.
The
wisdom
of
God
receives
small
honour
from
those
vulgar
Heads
that
rudely
stare
about
,
and
with
a
gross
rusticity
admire
his
works
;
those
highly
magnifie
him
,
whose
judicious
inquiry
into
his
Acts
,
and
deliberate
research
into
his
Creatures
,
return
the
duty
of
a
devout
and
learned
admiration
.
Therefore
,
Search
while
thou
wilt
,
and
let
thy
reason
go
To
ransome
truth
even
to
th'
Abyss
below
;
Rally
the
scattered
Causes
;
and
that
line
Which
Nature
twists
,
be
able
to
untwine
:
It
is
thy
Makers
will
,
for
unto
none
,
But
unto
reason
can
he
e're
be
known
.
The
Devils
do
know
thee
,
but
those
damn'd
Meteors
Build
not
thy
Glory
,
but
confound
thy
Creatures
.
Teach
my
indeavours
so
thy
works
to
read
,
That
learning
them
in
thee
,
I
may
proceed
.
Give
thou
my
reason
that
instructive
flight
,
Whose
weary
wings
may
on
thy
hands
still
light
.
Teach
me
so
to
soar
aloft
,
yet
ever
so
,
When
near
the
Sun
,
to
stoop
again
below
.
Thus
shall
my
humble
Feathers
safely
hover
,
And
though
neer
Earth
,
more
than
the
Heavens
discover
.
And
then
at
last
,
when
homeward
l
shall
drive
Rich
with
the
Spoils
of
nature
to
my
Hive
,
There
will
I
sit
like
that
industrious
Flie
,
Buzzing
thy
praises
,
which
shall
never
die
,
Till
death
abrupts
them
,
and
succeeding
Glory
Bid
me
go
on
in
a
more
lasting
story
.
And
this
is
almost
all
wherein
an
humble
Creature
may
endeavour
to
requite
,
and
some
way
to
retribute
unto
his
Creator
:
for
if
not
he
that
saith
,
Lord
,
Lord
,
but
he
that
doth
the
will
of
his
Father
,
shall
be
saved
;
certainly
our
wills
must
be
our
performances
,
and
our
intents
make
out
our
Actions
;
otherwise
our
pious
labours
shall
find
anxiety
in
our
Graves
,
and
our
best
endeavours
not
hope
,
but
fear
a
resurrection
.
Sect.
14
There
is
but
our
first
cause
,
and
four
second
causes
of
all
things
;
some
are
without
efficient
,
as
God
;
others
without
matter
,
as
Angels
;
some
without
form
,
as
the
first
matter
:
but
every
Essence
created
or
uncreated
,
hath
its
final
cause
,
and
some
positive
end
both
of
its
Essence
and
Operation
;
this
is
the
cause
I
grope
after
in
the
works
of
Nature
;
on
this
hangs
the
providence
of
God
:
to
raise
so
beauteous
a
structure
,
as
the
World
and
the
Creatures
thereof
,
was
but
his
Art
;
but
their
sundry
and
divided
operations
,
with
their
predestinated
ends
,
are
from
the
Treasure
of
his
wisdom
.
In
the
causes
,
nature
and
affections
of
the
Eclipses
of
the
Sun
and
Moon
,
there
is
most
excellent
speculation
;
but
to
profound
farther
,
and
to
contemplate
a
reason
why
his
providence
hath
so
disposed
and
ordered
their
motions
in
that
vast
circle
,
as
to
conjoyn
and
obscure
each
other
,
is
a
sweeter
piece
of
Reason
,
and
a
diviner
point
of
Philosophy
;
therefore
sometimes
,
and
in
some
things
,
there
appears
to
me
as
much
Divinity
in
Galen
his
Books
De
usu
partium
,
as
in
Suarez
Metaphysicks
:
Had
Aristotle
been
as
curious
in
the
enquiry
of
this
cause
as
he
was
of
the
other
,
he
had
not
left
behind
him
an
imperfect
piece
of
Philosophy
,
but
an
absolute
tract
of
Divinity
.
Sect.
15
Natura
nihil
aget
frustra
,
is
the
only
indisputed
Axiome
in
Philosophy
;
there
are
no
Grotesques
in
nature
;
not
any
thing
framed
to
fill
up
empty
Cantons
,
and
unnecessary
spaces
:
in
the
most
imperfect
Creatures
,
and
such
as
were
not
preserved
in
the
Ark
,
but
having
their
Seeds
and
Principles
in
the
womb
of
Nature
,
are
every
where
,
where
the
power
of
the
Sun
is
;
in
these
is
the
Wisdom
of
his
hand
discovered
:
Out
of
this
rank
Solomon
chose
the
object
of
admiration
;
indeed
what
reason
may
not
go
to
School
to
the
wisdom
of
Bees
,
Ants
,
and
Spiders
?
what
wise
hand
teacheth
them
to
do
what
reason
cannot
teach
us
?
ruder
heads
stand
amazed
at
those
prodigious
pieces
of
Nature
,
Whales
,
Elephants
,
Dromidaries
and
Camels
;
these
,
I
confess
,
are
the
Colossus
and
Majestick
pieces
of
her
hand
:
but
in
these
narrow
Engines
there
is
more
curious
Mathematicks
;
and
the
civility
of
these
little
Citizens
,
more
neatly
sets
forth
the
wisdom
of
their
Maker
.
Who
admires
not
Regio
Montanus
his
Fly
beyond
his
Eagle
,
or
wonders
not
more
at
the
operation
of
two
Souls
in
those
little
Bodies
,
than
but
one
in
the
Trunk
of
a
Cedar
?
I
could
never
content
my
contemplation
with
those
general
pieces
of
wonder
,
the
Flux
and
Reflux
of
the
Sea
,
the
increase
of
Nile
,
the
conversion
of
the
Needle
to
the
North
;
and
have
studied
to
match
and
parallel
those
in
the
more
obvious
and
neglected
pieces
of
Nature
,
which
without
further
travel
I
can
do
in
the
Cosmography
of
my self
;
we
carry
with
us
the
wonders
we
seek
without
us
:
There
is
is
all
Africa
and
her
prodigies
in
us
;
we
are
that
bold
and
adventurous
piece
of
nature
,
which
he
that
studies
wisely
learns
in
a
compendium
,
what
others
labour
at
in
a
divided
piece
and
endless
volume
.
Thus
there
are
two
Books
from
whence
I
collect
my
Divinity
;
besides
that
written
one
of
God
,
another
of
his
servant
Nature
,
that
universal
and
publick
Manuscript
,
that
lies
expans'd
unto
the
Eyes
of
all
,
those
that
never
saw
him
in
the
one
,
have
discoveerd
him
in
the
other
:
this
was
the
Scripture
and
Theology
of
the
Heathens
;
the
natural
motion
of
the
Sun
made
them
more
admire
him
,
than
its
supernatural
station
did
the
Children
of
Israel
;
the
ordinary
effects
of
nature
wrought
more
admiration
in
them
,
than
in
the
other
all
his
Miracles
;
surely
the
Heathens
knew
better
how
to
joyn
and
read
these
mystical
Letters
,
than
we
Chiristians
,
who
cast
a
more
careless
Eye
on
these
common
Hieroglyphicks
,
and
disdain
to
suck
Divinity
from
the
flowers
of
Nature
.
Nor
do
I
so
forget
God
as
to
adore
the
name
of
Nature
;
which
I
define
not
with
the
Schools
,
to
be
the
principle
of
motion
and
rest
,
but
that
streight
and
regular
line
,
that
settled
and
constant
course
the
wisdom
of
God
hath
ordained
the
actions
of
his
creatures
,
according
to
their
several
kinds
.
To
make
a
revolution
every
day
,
is
the
Nature
of
the
Sun
,
because
of
that
necessary
course
which
God
hath
ordained
it
,
from
which
it
cannot
swerve
,
by
a
faculty
from
that
voice
which
first
did
give
it
motion
.
Now
this
course
of
Nature
God
seldome
alters
or
perverts
,
but
like
an
excellent
Artist
hath
so
contrived
his
work
,
that
with
the
self
same
instrument
,
without
a
new
creation
,
he
may
effect
his
obscurest
designs
.
Thus
he
sweetneth
the
Water
with
a
Word
,
preserveth
the
Creatures
in
the
Ark
,
which
the
blast
of
his
mouth
might
have
as
easily
created
;
for
God
is
like
a
skilful
Geometrician
who
when
more
easily
,
and
with
one
stroak
of
his
Compass
he
I
might
describe
or
divide
a
right
line
,
had
yet
rather
do
this
in
a
circle
or
longer
way
;
according
to
the
constituted
and
fore-laid
principles
of
his
Art
:
yet
this
rule
of
his
he
doth
sometimes
pervert
,
to
acquaint
the
World
with
his
Prerogative
,
lest
the
arrogancy
of
our
reason
should
question
his
power
,
and
conclude
he
could
not
:
and
thus
I
call
the
effects
of
Nature
the
works
of
God
,
whose
hand
and
instrument
she
only
is
;
and
therefore
to
ascribe
his
actions
unto
her
,
is
to
devolve
the
honour
of
the
principal
agent
,
upon
the
instrument
;
which
if
with
reason
we
may
do
,
then
let
our
hammers
rise
up
and
boast
they
have
built
our
houses
,
and
our
pens
receive
the
honour
of
our
writing
.
I
hold
there
is
a
general
beauty
in
the
works
of
God
,
and
therefore
no
deformity
in
any
kind
of
species
of
creature
whatsoever
:
I
cannot
tell
by
what
Logick
I
we
call
a
Toad
,
a
Bear
,
or
an
Elephant
ugly
,
they
being
created
in
those
outward
shapes
and
figures
which
best
express
those
actions
of
their
inward
forms
.
And
having
past
that
general
Visitation
of
God
,
who
saw
that
all
that
he
had
made
was
good
,
that
is
,
conformable
to
his
Will
,
which
abhors
deformity
,
and
is
the
rule
of
order
and
beauty
;
there
is
no
deformity
but
in
Monstrosity
,
wherein
notwithstanding
there
is
a
kind
of
Beauty
.
Nature
so
ingeniously
contriving
the
irregular
parts
,
as
they
become
sometimes
more
remarkable
than
the
principal
Fabrick
.
To
speak
yet
more
narrowly
,
there
was
never
any
thing
ugly
or
mis-shapen
,
but
the
Chaos
;
wherein
notwithstanding
,
to
speak
strictly
,
there
was
no
deformity
,
because
no
form
,
nor
was
it
yet
impregnant
by
the
voice
of
God
;
Now
nature
is
not
at
variance
with
Art
,
nor
art
with
Nature
;
they
being
both
servants
of
his
providence
:
Art
is
the
perfection
of
Nature
:
were
the
World
now
as
it
was
the
sixth
day
,
there
were
yet
,
a
Chaos
:
Nature
hath
made
one
World
,
and
Art
another
.
In
brief
,
all
things
are
artificial
;
for
Nature
is
the
Art
of
God
.
This
is
the
ordinary
and
open
way
of
his
providence
,
which
Art
and
Industry
have
in
a
good
part
discovered
,
whose
effects
we
may
foretel
without
an
Oracle
:
to
foreshew
these
,
is
not
Prophesie
,
but
Pognostication
.
There
is
another
way
full
of
Meanders
and
Labyrinths
,
whereof
the
Devil
and
Spirits
have
no
exact
Ephimerides
,
and
that
is
a
more
particular
and
obscure
method
of
his
providence
,
directing
the
operations
of
individuals
and
single
Essences
:
this
we
call
Fortune
,
that
serpentine
and
crooked
line
,
whereby
he
draws
those
actions
his
wisdom
intends
in
a
more
unknown
and
secret
way
:
This
cryptick
and
involved
method
of
his
providence
have
I
ever
admired
,
nor
can
I
relate
the
History
of
my
life
,
the
occurrences
of
my
days
,
the
escapes
of
dangers
,
and
hits
of
chance
,
with
a
Bezo
las
Manos
to
Fortune
,
or
a
bare
Gramercy
to
my
good
Stars
:
Abraham
might
have
thought
the
Ram
in
the
thicket
came
thither
by
accident
;
humane
reason
would
have
said
,
that
meer
chance
conveyed
Moses
in
the
Ark
to
the
sight
of
Pharaoh's
Daughter
:
What
a
Labyrinth
is
there
in
the
story
of
Joseph
,
able
to
convert
a
Stoick
?
Surely
there
are
in
every
man's
Life
certain
rubs
,
doublings
and
wrenches
,
which
pass
a
while
under
the
effects
of
chance
,
but
at
the
last
well
examined
,
prove
the
meer
hand
of
God
.
'T
was
not
dumb
chance
,
that
to
discover
the
Fougade
or
Powder-plot
,
contrived
a
miscarriage
in
the
Letter
.
I
like
the
Victory
of
88.
the
better
for
that
one
occurrence
which
our
enemies
imputed
to
our
dishonour
,
and
the
partiality
of
Fortune
,
to
wit
,
the
tempests
and
contrariety
of
Winds
,
King
Philip
did
not
detract
from
the
Nation
,
when
he
said
,
he
sent
his
Armado
to
fight
with
men
,
and
not
to
combate
with
the
Winds
.
Where
there
is
a
manifest
disproportion
between
the
powers
and
forces
of
two
several
agents
,
upon
a
Maxime
of
reason
we
may
promise
the
Victory
to
the
Superiour
;
but
when
unexpected
accidents
slip
in
,
and
unthought
of
occurrences
intervene
,
these
must
proceed
from
a
power
that
owes
no
obedience
to
those
Axioms
:
where
,
as
in
the
writing
upon
the
wall
,
we
may
behold
the
hand
,
but
see
not
the
spring
that
moves
it
.
The
success
of
that
petty
Province
of
Holland
(
of
which
the
Grand
Seignour
proudly
said
,
If
they
should
trouble
him
as
they
did
the
Spaniard
,
he
would
send
his
men
with
shovels
and
pick
axes
,
and
throw
it
into
the
Sea
)
I
cannot
altogether
ascribe
to
the
ingenuity
and
industry
of
the
people
,
but
the
mercy
of
God
,
that
hath
disposed
them
to
such
a
thriving
Genius
;
and
to
the
will
of
his
Providence
,
that
disposeth
her
favour
to
each
Country
in
their
pre-ordinate
season
.
All
cannot
be
happy
at
once
;
for
because
the
glory
of
one
State
depends
upon
the
ruine
of
another
,
there
is
a
revolution
and
vicissitude
of
their
greatness
,
and
must
obey
the
swing
of
that
wheel
,
not
moved
,
by
Intelligences
,
but
by
the
hand
of
God
,
whereby
all
Estates
arise
to
their
Zenith
and
Vertical
points
,
according
to
their
predestinated
periods
.
For
the
lives
,
not
only
of
men
,
but
of
Common-wealths
and
the
whole
World
,
run
not
upon
a
Helix
that
still
enlargeth
;
but
on
a
Circle
,
where
arriving
to
their
Meridian
,
they
decline
in
obscurity
,
and
fall
under
the
Horizon
again
.
Sect.
18
These
must
not
therefore
be
named
the
effects
of
Fortune
,
but
in
a
relative
way
,
and
as
we
term
the
works
of
Nature
:
it
was
the
ignorance
of
mans
reason
that
begat
this
very
name
,
and
by
a
careless
term
miscalled
the
Providence
of
God
:
for
there
is
no
liberty
for
causes
to
operate
in
a
loose
and
stragling
way
;
nor
any
effect
whatsoever
,
but
hath
its
warrant
from
some
universal
or
superiour
Cause
.
'T
is
not
a
ridiculous
devotion
to
say
a
prayer
before
a
game
at
Tables
;
for
even
in
sortiligies
and
matters
of
greatest
uncertainty
,
there
is
a
setled
and
pre-ordered
course
of
effects
.
It
is
we
that
are
blind
,
not
Fortune
:
because
our
Eye
is
too
dim
to
discover
the
mystery
of
her
effects
,
we
foolishly
paint
her
blind
,
and
hoodwink
the
Providence
of
the
Almighty
.
I
cannot
justifie
that
contemptible
Proverb
,
That
fools
only
are
Fortunate
;
or
that
insolent
Paradox
,
That
a
wise
man
is
cut
of
the
reach
of
Fortune
;
much
less
those
opprobrious
Epithets
of
Poets
,
Whore
,
Bawd
,
and
Strumpet
.
'T
is
,
I
confess
,
the
common
fate
of
men
of
singular
gifts
of
mind
,
to
be
destitute
of
those
of
Fortune
;
which
doth
not
any
way
deject
the
Spirit
of
wiser
judgements
,
who
throughly
understand
the
justice
of
this
proceeding
;
and
being
inrich'd
with
higher
donatives
,
cast
a
more
careless
eye
on
these
vulgar
parts
of
felicity
.
It
is
a
most
unjust
ambition
to
desire
to
engross
the
mercies
of
the
Almighty
,
not
to
be
content
with
the
goods
of
mind
,
without
a
possession
of
those
of
body
or
Fortune
:
and
it
is
an
error
worse
than
heresie
,
to
adore
these
complemental
and
circumstantial
pieces
of
felicity
,
and
undervalue
those
perfections
and
essential
points
of
happiness
,
wherein
we
resemble
our
Maker
.
To
wiser
desires
it
is
satisfaction
enough
to
deserve
,
though
not
to
enjoy
the
favours
of
Fortune
;
let
Providence
provide
for
Fools
:
't
is
not
partiality
,
but
equity
in
God
,
who
deals
with
us
but
as
our
natural
Parents
;
those
that
are
able
of
Body
and
Mind
,
he
leaves
to
their
deserts
;
to
those
of
weaker
merits
he
imparts
a
larger
portion
,
and
pieces
out
the
defect
of
one
,
by
the
access
of
the
other
.
Thus
have
we
no
just
quarrel
with
Nature
,
for
leaving
us
naked
;
or
to
envy
the
Horns
,
Hoofs
,
Skins
and
Furs
of
other
Creatures
,
being
provided
with
Reason
,
that
can
supply
them
all
.
We
need
not
labour
with
so
many
Arguments
to
confute
Judicial
Astrology
;
for
if
there
be
a
truth
therein
,
it
doth
not
injure
Divinity
:
if
to
be
born
under
Mercury
disposeth
us
to
be
witty
,
under
Jupiter
to
be
wealthy
;
I
do
not
owe
a
Knee
unto
these
,
but
unto
that
merciful
Hand
that
hath
ordered
my
indifferent
and
uncertain
nativity
unto
such
benevolous
Aspects
.
Those
that
hold
that
all
things
are
governed
by
Fortune
,
had
not
erred
,
had
they
not
persisted
there
:
The
Romans
that
erected
a
Temple
to
Fortune
,
acknowledged
therein
,
though
in
a
blinder
way
,
somewhat
of
Divinity
;
for
in
a
wise
supputation
all
things
begin
and
end
in
the
Almighty
.
There
is
a
nearer
way
to
Heaven
than
Homer's
Chain
;
an
easie
Logick
may
conjoyn
Heaven
and
Earth
,
in
one
Argument
,
and
with
less
than
a
Sorites
resolve
all
things
into
God
.
Far
though
we
christen
effects
by
their
most
sensible
and
nearest
Causes
,
yet
is
God
the
true
and
infallible
Cause
of
all
,
whose
concourse
though
it
be
general
,
yet
doth
it
subdivide
it self
into
the
particular
Actions
of
every
thing
,
and
is
that
Spirit
,
by
which
each
singular
Essence
not
only
subsists
,
but
performs
its
operation
.
Sect.
19
The
bad
construction
,
and
perverse
comment
on
these
pair
of
second
Causes
,
or
visible
hands
of
God
,
have
perverted
the
Devotion
of
many
unto
Atheism
;
who
forgetting
the
honest
Advisoes
of
Faith
,
have
listened
unto
the
conspiracy
of
Passion
and
Reason
.
I
have
therefore
always
endeavoured
to
compose
those
Feuds
and
angry
Dissentions
between
Affection
,
Faith
and
Reason
:
For
there
is
in
our
Soul
a
kind
of
Triumvirate
,
or
triple
Government
of
three
Competitors
,
which
distract
the
Peace
of
this
our
Common-wealth
,
not
less
than
did
that
other
the
State
of
Rome
.
As
Reason
is
a
Rebel
unto
Faith
,
so
Passion
unto
Reason
:
As
the
Propositions
of
Faith
seem
absurd
unto
Reason
,
so
the
Theorems
of
Reason
unto
Passion
,
and
both
unto
Reason
;
yet
a
moderate
and
peaceable
discretion
may
so
state
and
order
the
matter
,
that
they
may
be
all
Kings
,
and
yet
make
but
one
Monarchy
,
every
one
exercising
his
Soveraignty
and
Prerogative
in
a
due
time
and
place
,
according
to
the
restraint
and
limit
of
circumstance
,
There
is
,
as
in
Philosophy
,
so
in
Divinity
,
sturdy
doubts
,
and
boisterous
Objections
,
wherewith
the
unhappiness
of
our
knowledge
too
nearly
acquainteth
us
.
More
of
these
no
man
hath
known
than
my self
,
which
I
confess
I
conquered
,
not
in
a
martial
posture
,
but
on
my
Knees
.
For
our
endeavours
are
not
only
to
combat
with
doubts
,
but
always
to
dispute
with
the
Devil
:
the
villany
of
that
Spirit
takes
a
hint
of
Infidelity
from
our
Studies
,
and
by
demonstrating
a
naturality
in
one
way
,
makes
us
mistrust
a
miracle
in
another
.
Thus
having
,
perused
the
Archidoxes
,
and
read
the
secret
Sympathies
of
things
,
he
would
disswade
my
belief
from
the
miracle
of
the
Brazen
Serpent
,
make
me
conceit
that
Image
worked
by
Sympathy
,
and
was
but
an
Aegyptian
trick
to
cure
their
Diseases
without
a
miracle
.
Again
,
having
seen
some
experiments
of
Bitumen
,
and
having
read
far
more
of
Naphtha
,
he
whispered
to
my
curiosity
the
fire
of
the
Altar
might
be
natural
:
and
bid
me
mistrust
a
miracle
in
Elias
,
when
he
entrenched
the
Altar
round
with
Water
:
for
that
inflamable
substance
yields
not
easily
unto
Water
,
but
flames
in
the
Arms
of
its
Antagonist
.
And
thus
would
he
inveagle
my
belief
to
think
the
combustion
of
Sodom
might
be
natural
,
and
that
there
was
an
Asphaltick
and
Bituminous
nature
in
that
Lake
before
the
Fire
of
Gomorrah
.
I
know
that
Manna
is
now
plentifully
gathered
in
Calabria
;
and
Josephus
tells
me
,
in
his
days
it
was
as
plentiful
in
Arabia
;
the
Devil
therefore
made
the
quaere
,
Where
was
then
the
miracle
in
the
days
of
Moses
:
the
Israelite
saw
but
that
in
his
time
,
the
Natives
of
those
Countries
behold
in
ours
.
Thus
the
Devil
played
at
Chess
with
me
,
and
yielding
a
Pawn
,
thought
to
gain
a
Queen
of
me
,
taking
advantage
of
my
honest
endeavours
;
and
whilst
I
laboured
to
raise
the
structure
of
my
Reason
,
he
strived
to
undermine
the
edifice
of
my
Faith
.
Sect.
20
Neither
had
these
or
any
other
ever
such
advantage
of
me
,
as
to
incline
me
to
any
point
of
Infidelity
or
desperate
positions
of
Atheism
;
for
I
have
been
these
many
years
of
opinion
there
was
never
any
.
Those
that
held
Religion
was
the
difference
of
Man
from
Beasts
,
have
spoken
probably
,
and
proceed
upon
a
principle
as
inductive
as
the
other
.
That
doctrine
of
Epicurus
,
that
denied
the
Providence
of
God
,
was
no
Atheism
,
but
a
magnificent
and
high
strained
conceit
of
his
Majesty
,
which
he
deemed
too
sublime
to
mind
the
trivial
Actions
of
those
inferiour
Creatures
.
That
fatal
necessity
of
the
Stoicks
,
is
nothing
but
the
immutable
Law
of
his
will
.
Those
that
heretofore
denied
the
Divinity
of
the
Holy
Ghost
,
have
been
condemned
,
but
as
Hereticks
;
and
those
that
now
deny
our
Saviour
(
though
more
than
Hereticks
)
are
not
so
much
as
Atheists
:
for
though
they
deny
two
persons
in
the
Trinity
,
they
hold
as
we
do
,
there
is
but
one
God
.
That
Villain
and
Secretary
of
Hell
,
that
composed
that
miscreant
piece
of
the
three
Impostors
,
though
divided
from
all
Religions
,
and
was
neither
Jew
,
Turk
nor
Christian
;
was
not
a
positive
Atheist
.
I
confess
every
Country
hath
its
Machiavel
,
every
Age
its
Lciuan
,
whereof
common
Heads
must
not
hear
,
nor
more
advanced
Judgments
too
rashly
venture
on
:
It
is
the
Rhetorick
of
Satan
,
and
may
pervert
a
loose
or
prejudicate
belief
.
Sect.
22
I
confess
I
have
perused
them
all
,
and
can
discover
nothing
that
may
startle
a
discreet
belief
;
yet
are
their
heads
carried
off
with
the
Wind
and
breath
of
such
motives
.
I
remember
a
Doctor
in
Physick
of
Italy
,
who
could
perfectly
believe
the
immortality
of
the
Soul
,
because
Galen
seemed
to
make
a
doubt
thereof
.
With
another
I
was
familiarly
acquainted
in
France
,
a
Divine
,
and
a
man
of
singular
parts
,
that
on
the
same
point
was
so
plunged
and
gravelled
with
[
](A29880-e2520-b)*
*
Post
Mortem
nihil
est
,
ipsaque
Mors
nihil
.
Mors
individua
est
,
noxia
corpori
,
nec
patiens
animae
—
Toti
morimur
,
nullaque
pars
manet
nostri
.
three
lines
of
Seneca
,
that
all
our
Antidotes
,
drawn
from
both
Scripture
and
Philosophy
,
could
not
expel
the
poyson
of
his
errour
.
There
are
a
set
of
Heads
,
that
can
credit
the
relations
of
Mariners
,
yet
question
the
Testimonies
of
St.
Paul
;
and
peremptorily
maintain
the
traditions
of
Aelian
or
Pliny
,
yet
in
Histories
of
Scripture
raise
Queries
and
Objections
,
believing
no
more
than
they
can
parallel
in
humane
Authors
.
I
confess
there
are
in
Scripture
Stories
that
do
exceed
the
Fables
of
Poets
,
and
to
a
captious
Reader
found
like
Garagantua
or
Bevis
:
Search
all
the
Legends
of
times
past
,
and
the
fabulous
comnceits
or
these
present
,
and
't
will
be
hard
to
find
one
that
deserves
to
carry
the
Buckler
unto
Sampson
;
yet
is
all
this
of
an
easie
possibility
,
if
we
conceive
a
divine
concourse
,
or
an
influence
from
the
little
Finger
of
the
Almighty
.
It
is
impossible
that
either
in
the
discourse
of
man
,
or
in
the
infallible
Voice
of
God
,
to
the
weakness
of
our
apprehensions
,
there
should
not
appear
irregularities
,
contradictions
,
and
antinomies
:
my self
could
shew
a
Catalogue
of
doubts
,
never
yet
imagined
nor
questioned
,
as
I
know
,
which
are
not
resolved
at
the
first
hearing
;
not
fantastick
Queries
or
Objections
of
Air
;
for
I
cannot
hear
of
Atoms
in
Divinity
.
I
can
read
the
History
of
the
Pigeon
that
was
sent
out
of
the
Ark
,
and
returned
no
more
,
yet
not
question
how
she
found
out
her
Mate
that
was
left
behind
:
That
Lazarus
was
raised
from
the
dead
,
yet
not
demand
where
in
the
interim
his
Soul
awaited
;
or
raise
a
Law-case
,
whether
his
Heir
might
lawfully
detain
his
inheritance
bequeathed
unto
him
by
his
death
,
and
he
,
though
restored
to
life
,
have
no
Plea
or
Title
unto
his
former
possessions
.
Whether
Eve
was
framed
out
of
the
left
side
of
Adam
,
I
dispute
not
;
because
I
stand
not
yet
assured
which
is
the
right
side
of
a
man
;
or
whether
there
be
any
such
distinction
in
Nature
:
that
she
Was
edified
out
of
the
Rib
of
Adam
,
I
believe
,
yet
raise
no
question
who
shall
arise
with
that
Rib
at
the
Resurrection
:
Whether
Adam
was
an
Hermaphrodite
,
as
the
Rabbins
contend
upon
the
Letter
of
the
Text
,
because
it
is
contrary
to
reason
,
there
should
be
an
Hermaphrodite
,
before
there
was
a
Woman
;
or
a
composition
of
two
Natures
,
before
there
was
a
second
composed
.
Likewise
,
*
whether
the
World
was
created
in
Autumn
,
Summer
,
or
the
Spring
]
because
it
was
created
in
them
all
;
for
whatsoever
Sign
the
Sun
possesseth
,
those
four
Seasons
are
actually
existent
:
It
is
the
Nature
of
this
Luminary
to
distinguish
the
several
Seasons
of
the
year
,
all
which
it
makes
at
one
time
in
the
whole
Earth
,
and
successively
in
any
part
thereof
.
There
are
a
bundle
of
curiosities
,
not
only
in
Philosophy
,
but
in
Divinity
,
proposed
and
discussed
by
men
of
most
supposed
abilities
,
which
indeed
are
not
worthy
our
vacant
hours
,
much
less
our
serious
Studies
.
Pieces
only
fit
to
be
placed
in
Pantagruel's
Library
,
or
bound
up
with
Tartaretus
de
modo
Cacandi
.
In
Rabbelais
.
Sect.
22
These
are
niceties
that
become
not
those
that
peruse
so
serious
a
Mystery
:
There
are
others
more
generally
questioned
and
called
to
the
Bar
,
yet
methinks
of
an
easie
and
possible
truth
.
'T
is
ridiculous
to
put
off
,
or
down
the
general
Flood
of
Noah
,
in
that
particular
inundation
of
Deucalion
:
]
that
there
was
a
Deluge
once
,
seems
not
to
me
so
great
a
Miracle
,
as
that
there
is
not
one
always
.
‖
How
all
the
kinds
of
Creatures
,
not
only
in
their
own
bulks
,
but
with
a
competency
of
food
and
sustenance
,
might
be
preserved
in
one
Ark
,
and
within
the
extent
of
three
hundred
Cubits
,
to
a
reason
that
rightly
examines
,
it
will
appear
very
feasible
.
]
There
is
another
secret
not
contained
in
the
Scripture
,
which
is
more
hard
to
comprehend
,
*
and
put
the
honest
Father
to
the
refuge
of
a
Miracle
:
]
and
that
is
,
not
only
how
the
distinct
pieces
of
the
World
,
and
divided
Islands
should
be
first
planted
by
men
,
but
inhabited
by
Tigers
,
Panthers
,
and
Bears
.
How
America
abounded
with
Beasts
of
prey
,
and
noxious
Animals
,
yet
contained
not
in
it
that
necessary
Creature
,
a
Horse
,
is
very
strange
.
By
what
passage
those
,
not
only
Birds
,
but
dangerous
and
unwelcome
Beasts
came
over
:
How
there
be
Creatures
there
,
(
which
are
not
found
in
this
Triple
Continent
;
)
all
which
must
needs
be
strange
unto
us
,
that
hold
but
one
Ark
,
and
that
the
Creatures
began
their
progress
from
the
Mountains
of
Ararat
:
They
who
to
salve
this
would
make
the
Deluge
particular
,
proceed
upon
a
principle
that
I
can
no
way
grant
;
not
only
upon
the
negative
of
holy
Scriptures
,
but
of
mine
own
Reason
,
whereby
I
can
make
it
probable
,
that
the
World
was
as
well
peopled
in
the
time
of
Noah
,
as
in
ours
;
*
and
fifteen
hundred
years
to
people
the
World
,
as
full
a
time
for
them
,
as
four
thousand
years
since
have
been
to
us
.
]
There
are
other
assertions
and
common
Tenents
drawn
from
Scripture
,
and
generally
believed
as
Scripture
,
whereunto
notwithstanding
,
I
would
never
betray
the
liberty
of
my
Reason
.
'T
is
a
Paradox
to
me
,
‖
that
Methusalem
was
the
longest
liv'd
of
all
the
Children
of
Adam
]
and
no
man
will
be
able
to
prove
it
;
when
from
the
process
of
the
Text
,
I
can
manifest
it
may
be
otherwise
.
*
That
Judas
perished
by
hanging
himself
,
there
is
no
certainty
in
Scripture
:
though
in
one
place
it
seems
to
affirm
it
,
and
by
a
doubtful
word
hath
given
occasion
to
translate
it
;
yet
in
another
place
,
in
a
more
punctual
description
,
it
makes
it
improbable
,
and
seems
to
overthrow
it
.
]
That
our
Fathers
,
after
the
Flood
,
erected
the
Tower
of
Babel
,
to
preserve
th●mselves
against
a
second
Deluge
,
is
generally
opinioned
and
believed
,
yet
is
there
another
intention
of
theirs
expressed
in
Scripture
:
Besides
,
it
is
improbable
from
the
circumstance
of
the
place
,
that
is
,
a
plain
in
the
Land
of
Shinar
:
These
are
no
points
of
Faith
,
and
therefore
may
admit
a
free
dispute
.
There
are
yet
others
,
and
those
familiarly
conclude
from
the
Text
,
wherein
(
under
favour
)
I
see
no
consequence
:
the
Church
of
Rome
,
confidently
proves
the
opinion
of
Tutelary
Angels
,
from
that
Answer
when
Peter
knockt
at
the
Door
;
'T
is
not
he
,
but
his
Angel
;
that
is
,
might
some
say
,
his
Messenger
,
or
some
body
from
him
;
for
so
the
Original
signifies
;
and
is
as
likely
to
be
the
doubtful
Families
meaning
▪
This
exposition
I
once
suggested
to
a
young
Divine
,
that
answered
upon
this
point
;
to
which
I
remember
the
Franciscan
Opponent
replyed
no
more
;
but
That
it
was
a
new
,
and
no
authentick
interpretation
.
Sect.
23
These
are
but
the
conclusions
and
fallible
discourses
of
man
upon
the
Word
of
God
,
for
such
I
do
believe
the
holy
Scriptures
;
yet
were
it
of
man
,
I
could
not
chuse
but
say
,
it
was
the
singularest
,
and
superlative
piece
that
hath
been
extant
since
the
Creation
:
were
I
a
Pagan
,
I
should
not
refrain
the
Lecture
of
it
;
*
and
cannot
but
commend
the
judgment
of
Ptolomy
,
]
that
thought
not
his
Library
compleat
without
it
.
‖
The
Alcoran
of
the
Turks
(
I
speak
without
prejudice
)
is
an
ill
composed
Piece
,
containing
in
it
vain
and
ridiculous
Errors
in
Philosophy
]
impossibilities
,
fictions
,
and
vanities
beyond
laughter
,
maintained
by
evident
and
open
Sophisms
,
the
Policy
of
Ignorance
,
deposition
of
Universities
,
and
banishment
of
Learning
;
that
hath
gotten
Foot
by
Arms
and
violence
;
This
without
a
blow
,
hath
disseminated
it self
through
the
whole
Earth
.
It
is
not
unremarkable
what
Philo
first
observed
,
That
the
Law
of
Moses
continued
two
thousand
years
without
the
least
alteration
;
whereas
,
we
see
,
the
Laws
of
other
Common-weals
do
alter
with
occasions
;
and
even
those
,
that
pretended
their
Original
from
some
Divinity
,
to
have
vanished
without
trace
or
memory
.
*
I
believe
besides
Zoroaster
,
there
were
divers
that
writ
before
Moses
]
who
,
notwithstanding
have
suffered
the
common
fate
of
time
.
Mens
Works
have
an
age
like
themselves
;
and
though
they
out
live
their
Authors
,
yet
have
they
a
stint
and
period
to
their
duration
:
This
only
is
a
work
too
hard
for
the
teeth
of
time
,
and
cannot
perish
but
in
the
general
Flames
,
when
all
things
shall
confess
their
Ashes
.
Sect.
24
I
have
heard
some
with
deep
sighs
lament
the
lost
lines
of
Cicero
;
‖
others
with
as
many
groans
deplore
the
combustion
of
the
Library
of
Alexandria
:
for
my
own
part
,
I
think
there
be
too
many
in
the
World
,
and
could
with
patience
behold
the
urn
and
ashes
of
the
Vatican
,
could
I
,
with
a
few
others
,
recover
the
perished
leaves
of
Solomon
.
*
I
would
not
omit
a
Copy
of
Enoch's
Pillars
,
had
they
many
nearer
Authors
than
Josephus
]
or
did
not
relish
somewhat
of
the
Fable
.
Some
men
have
written
more
than
others
have
spoken
;
[
](A29880-e3040-b)*
*
Pineda
in
his
Monarchica
Ecclesiastica
quotes
one
thousand
and
forty
Authors
.
Pineda
quotes
more
Authors
in
one
work
,
than
are
necessary
in
a
whole
World
.
‖
Of
those
three
great
inventions
in
Germany
,
there
are
two
which
are
not
without
their
incommodities
,
]
and
't
is
disputable
whether
they
exceed
not
their
use
and
commodities
.
'T
is
not
a
melancholy
Utinam
of
my
own
,
but
the
desires
of
better
beads
,
that
there
were
a
general
Synod
;
not
to
unite
the
incompatible
difference
of
Religion
,
but
for
the
benefit
of
learning
,
to
reduce
it
as
it
lay
at
first
,
in
a
few
,
and
solid
Authors
;
and
to
condemn
to
the
fire
those
swarms
&
millions
of
Rhapsodies
begotten
only
to
distract
and
abuse
the
weaker
judgements
of
Scholars
,
and
to
maintain
the
trade
and
mystery
of
Typographers
.
Sect.
25
I
cannot
but
wonder
with
what
exception
the
Samaritans
could
confine
their
belief
to
the
Pentateuch
,
or
five
Books
,
of
Moses
.
I
am
ashamed
at
the
Rabbinical
Interpretation
of
the
Jews
,
upon
the
old
Testament
,
as
much
as
their
defection
from
the
New
.
And
truly
it
is
beyond
wonder
,
how
that
contemptible
and
degenerate
issue
of
Jacob
,
once
so
devoted
to
Ethnick
Superstition
,
and
so
easily
seduced
to
the
Idolatry
of
their
Neighbours
,
should
now
in
such
an
obstinate
and
peremptory
belief
adhere
unto
their
own
Doctrine
expect
impossibilities
,
and
in
the
face
and
eye
of
the
Church
,
persist
without
the
least
hope
of
Conversion
.
This
is
a
vice
in
them
,
that
were
a
vertue
in
us
;
for
obstinacy
in
a
bad
Cause
,
is
but
constancy
in
a
good
.
And
herein
I
must
accuse
those
of
my
own
Religion
;
for
there
is
not
any
of
such
a
fugitive
Faith
,
such
an
unstable
belief
,
as
a
Christian
;
none
that
do
so
oft
transform
themselves
,
not
unto
several
shapes
of
Christianity
and
of
the
same
Species
,
but
unto
more
unnatural
and
contrary
Forms
,
of
Jew
and
Mahometan
;
that
from
the
name
of
Saviour
,
can
condescend
to
the
bare
term
of
Prophet
;
and
from
an
old
belief
that
he
is
come
,
fall
to
a
new
expectation
of
his
coming
.
It
is
the
promise
of
Christ
to
make
us
all
one
Flock
;
but
how
and
when
this
Union
shall
be
,
is
as
obscure
to
me
as
the
last
day
.
Of
those
four
Members
of
Religion
we
hold
a
slender
proportion
;
there
are
,
I
confess
,
some
new
additions
,
yet
small
to
those
which
accrew
to
our
Adversaries
,
and
those
only
drawn
from
the
revolt
of
Pagans
,
men
but
of
negative
Impieties
,
and
such
as
deny
Christ
,
but
because
they
never
heard
of
him
:
but
the
Religion
of
the
Jew
is
expresly
against
the
Christian
,
and
the
Mahometan
against
both
.
For
*
the
Turk
,
in
the
bulk
he
now
stands
,
he
is
beyond
all
hope
of
conversion
:
]
if
he
fall
asunder
,
there
may
be
conceived
hopes
,
but
not
without
strong
improbabilities
.
The
Jew
is
obstinate
in
all
fortunes
;
the
persecution
of
fifteen
hundred
years
hath
but
confirmed
them
in
their
Errour
:
they
have
already
endured
whatsoever
may
be
inflicted
,
and
have
suffered
,
in
a
bad
cause
,
even
to
the
condemnation
of
their
enemies
.
Persecution
is
a
bad
and
indirect
way
to
plant
Religion
;
It
hath
been
the
unhappy
method
of
angry
Devotions
,
not
only
to
confirm
honest
Religion
,
but
wicked
Heresies
,
and
extravagant
Opinions
.
It
was
the
first
stone
and
Basis
of
our
Faith
,
*
none
can
more
justly
boast
of
Persecutions
,
and
glory
in
the
number
and
valour
of
Martyrs
;
]
For
,
to
speak
properly
,
those
are
true
and
almost
only
examples
of
fortitude
:
Those
that
are
fetch'd
from
the
field
,
or
drawn
from
the
actions
of
the
Camp
,
are
not
oft-times
so
truely
precedents
of
valour
as
audacity
,
and
at
the
best
attain
but
to
some
bastard
piece
of
fortitude
:
‖
If
we
shall
strictly
examine
the
circumstances
and
requisites
which
Aristotle
requires
to
true
and
perfect
valour
,
we
shall
find
the
name
only
in
his
Master
Alexander
,
and
as
little
in
that
Roman
Worthy
,
Julius
Caesar
;
]
and
if
any
,
in
that
easie
and
active
way
,
have
done
so
nobly
as
to
deserve
that
name
,
yet
in
the
passive
and
more
terrible
piece
these
have
surpassed
,
and
in
a
more
heroical
way
may
claim
the
honour
of
that
Title
.
'T
is
not
in
the
power
of
every
honest
Faith
to
proceed
thus
far
,
or
pass
to
Heaven
through
the
flames
;
every
one
hath
it
not
in
that
full
measure
,
nor
in
so
audacious
and
resolute
a
temper
,
as
to
endure
those
terrible
tests
and
trials
;
who
notwithstanding
in
a
peaceable
way
do
truely
adore
their
Saviour
,
and
have
(
no
doubt
)
a
Faith
acceptable
in
the
eyes
of
God
.
Sect.
26
Now
as
all
that
dye
in
the
War
are
not
termed
Souldiers
;
so
neither
can
I
properly
term
all
those
that
suffer
in
matters
of
Religion
,
Martyrs
.
*
The
Council
of
Constance
condemns
John
Huss
for
an
Heretick
;
the
Stories
of
his
own
Party
stile
him
a
Martyr
:
]
He
must
need
offend
the
Divinity
of
both
,
that
says
he
was
neither
the
one
nor
the
other
:
There
are
many
(
questionless
)
canonized
on
earth
,
that
shall
never
be
Saints
in
Heaven
;
and
have
their
names
in
Histories
and
Martyrologies
,
who
in
the
eyes
of
God
are
not
so
perfect
Martyrs
,
as
was
*
that
wise
Heathen
Socrates
,
that
suffered
on
a
fundamental
point
of
Religion
,
the
Unity
of
God
.
]
*
I
have
often
pitied
the
miserable
Bishop
that
suffered
in
the
cause
of
Antipodes
,
]
yet
cannot
chuse
but
accuse
him
of
as
much
madness
,
for
exposing
his
living
on
such
a
trifle
;
as
those
of
ignorance
and
folly
,
that
condemned
him
.
I
think
my
,
conscience
will
not
give
me
the
lye
,
if
I
say
there
are
not
many
extant
that
in
a
noble
way
fear
the
face
of
death
less
than
my self
;
yet
from
the
moral
duty
I
owe
to
the
Commandment
of
God
,
and
the
natural
,
respects
that
I
tender
unto
the
conservation
of
my
essence
and
being
,
I
would
not
perish
upon
a
Ceremony
,
Politick
points
,
or
indifferency
:
nor
is
my
belief
of
that
untractible
temper
,
as
not
to
bow
at
their
obstacles
,
or
connive
at
matters
wherein
there
are
not
manifest
impieties
:
The
leaven
therefore
and
ferment
of
all
,
not
only
Civil
,
but
Religious
actions
,
is
Wisdom
;
without
which
,
to
commit
our selves
to
the
flames
,
is
Homicide
,
and
(
I
fear
)
but
to
pass
through
one
fire
into
another
.
Sect.
27
That
Miracles
are
ceased
,
I
can
neither
prove
,
nor
absolutely
deny
,
much
less
define
the
time
and
period
of
their
cessation
:
that
they
survived
Christ
,
is
manifest
upon
the
Record
of
Scripture
:
that
they
out-lived
the
Apostles
also
,
and
were
revived
at
the
Conversion
of
Nations
,
many
years
after
,
we
cannot
deny
,
if
we
shall
not
question
those
Writers
whose
testimonies
we
do
not
controvert
,
in
points
that
make
for
our
own
opinions
;
therefore
that
may
have
some
truth
in
it
that
is
reported
by
the
Jesuites
of
their
Miracles
in
the
Indies
;
I
could
wish
it
were
true
,
or
had
any
other
testimony
than
their
own
Pens
.
They
may
easily
believe
those
Miracles
abroad
,
who
daily
conceive
a
greater
at
home
,
the
transmutation
of
those
visible
elements
into
the
body
and
blood
of
our
Saviour
:
for
the
conversion
of
Water
into
Wine
,
which
he
wrought
in
Cana
,
or
what
the
Devil
would
have
had
him
done
in
the
Wilderness
,
of
Stones
into
Bread
,
compared
to
this
,
will
scarce
deserve
the
name
of
a
Miracle
.
Though
indeed
to
speak
properly
,
there
is
not
one
Miracle
greater
than
another
,
they
being
the
extraordinary
effects
of
the
Hand
of
God
,
to
which
all
things
are
of
an
equal
facility
;
and
to
create
the
World
as
easie
as
one
single
Creature
.
For
this
is
also
a
Miracle
,
not
onely
to
produce
effects
against
,
or
above
Nature
,
but
before
Nature
;
and
to
create
Nature
as
great
a
Miracle
,
as
to
contradict
or
transcend
her
.
We
do
too
narrowly
define
the
Power
of
God
,
restraining
it
to
our
capacities
.
*
I
hold
that
God
can
do
all
things
;
how
he
should
work
contradictions
I
do
not
understand
,
yet
dare
not
therefore
deny
.
‖
I
cannot
see
why
the
Angel
of
God
should
question
Esdras
to
recal
the
time
past
,
if
it
were
beyond
his
own
power
;
or
that
God
should
pose
mortality
in
that
,
which
he
was
not
able
to
perform
himself
.
I
will
not
say
God
cannot
,
but
he
will
not
perform
many
things
,
which
we
plainly
affirm
he
cannot
:
this
I
am
sure
is
the
mannerliest
proposition
,
wherein
,
notwithstanding
,
I
hold
no
Paradox
.
For
strictly
his
power
is
the
same
with
his
will
,
and
they
both
with
all
the
rest
do
make
but
one
God
.
Sect.
28
Therefore
that
Miracles
have
been
,
I
do
believe
;
that
they
may
yet
be
wrought
by
the
living
,
I
do
not
deny
:
but
have
no
confidence
in
those
which
are
fathered
on
the
dead
;
and
this
hath
ever
made
me
suspect
the
efficacy
of
reliques
,
to
examine
the
bones
,
question
the
habits
and
appurtenances
of
Saints
,
and
even
of
Christ
himself
I
cannot
conceive
why
the
Cross
that
Helena
found
,
and
whereon
Christ
himself
.
dyed
,
should
have
power
to
restore
others
unto
life
:
*
I
excuse
not
Constantine
from
a
fall
off
his
Horse
,
or
a
mischief
from
his
enemies
,
upon
the
wearing
those
nails
]
on
his
bridle
,
which
our
Saviour
bore
upon
the
Cross
in
his
hands
.
I
compute
among
Piae
fraudes
,
nor
many
degrees
before
consecrated
Swords
and
Roses
,
that
which
Baldwyn
King
of
Jerusalem
return'd
the
Genovese
for
their
cost
and
pains
in
his
War
,
to
wit
,
the
ashes
of
John
the
Baptist
.
Those
that
hold
the
sanctity
of
their
souls
doth
leave
behind
a
tincture
and
sacred
faculty
on
their
bodies
,
speak
naturally
of
Miracles
,
and
do
not
salve
the
doubt
.
Now
one
reason
I
tender
so
little
Devotion
unto
Reliques
is
,
I
think
,
the
slender
and
doubtful
respect
I
have
always
held
unto
Antiquities
:
for
that
indeed
which
I
admire
is
far
before
Antiquity
,
that
is
,
Eternity
;
and
that
is
God
himself
;
who
though
he
be
styled
the
ancient
of
days
,
cannot
receive
the
adjunct
of
Antiquity
,
who
was
before
the
World
,
and
shall
be
after
it
,
yet
is
not
older
than
it
;
for
in
his
years
there
is
no
Climacter
;
his
duration
is
Eternity
,
and
far
more
venerable
than
Antiquity
.
Sect.
29
*
But
above
all
things
I
wonder
how
the
curiosity
of
wiser
heads
coulds
pass
that
great
and
indisputable
Miracle
,
the
cessation
of
Oracles
;
]
and
in
what
swoun
their
Reasons
lay
,
to
content
themselves
,
and
sit
down
with
such
a
far-fetch'd
and
ridiculous
reason
as
Plutarch
alleadgeth
for
it
.
The
Jews
that
can
believe
the
supernatural
Solstice
of
the
Sun
in
the
days
of
Joshua
,
have
yet
the
impudence
to
deny
the
Eclipse
,
which
every
Pagan
confessed
,
at
his
death
:
but
for
this
,
it
is
evident
beyond
all
contradiction
,
[
](A29880-e3500-b)*
*
In
his
Oracle
to
Augustus
.
the
Devil
himself
confessed
it
.
Certainly
it
is
not
a
warrantable
curiosity
,
to
examine
the
verity
of
Scripture
by
the
concordance
of
humane
history
,
or
seek
to
confirm
the
Chronicle
of
Hester
or
Daniel
,
by
the
authority
of
Magasthenes
or
Herodotus
,
I
confess
I
have
had
an
unhappy
curiosity
this
way
,
*
till
I
laughed
my self
out
of
it
with
a
piece
of
Justine
,
where
he
delivers
that
the
Children
of
Israel
for
being
scabbed
were
banished
out
of
Egypt
.
]
And
truely
since
I
have
understood
the
occurrences
of
the
World
,
and
know
in
what
counterfeit
shapes
,
and
deceitful
vizards
times
present
represent
on
the
stage
things
past
;
I
do
believe
them
little
more
then
things
to
come
.
Some
have
been
of
my
opinion
,
and
endeavoured
to
write
the
History
of
their
own
lives
;
wherein
Moses
hath
out-gone
them
all
,
and
left
not
onely
the
story
of
his
life
,
but
as
some
will
have
it
,
of
his
death
also
.
Sect.
30
It
is
a
riddle
to
me
,
how
this
story
of
Oracles
hath
not
worm'd
out
of
the
World
that
doubtful
conceit
of
Spirits
and
Witches
;
how
so
many
learned
heads
should
so
far
forget
their
Metaphysicks
,
and
destroy
the
ladder
and
scale
of
creatures
,
as
to
question
the
existence
of
Spirits
:
for
my
part
,
*
I
have
ever
believed
,
and
do
now
know
,
that
there
are
Witches
:
]
they
that
doubt
of
these
do
not
onely
deny
them
,
but
spirits
;
and
are
obliquely
,
and
upon
consequence
a
sort
not
of
Infidels
,
but
Atheists
.
Those
that
to
confute
their
incredulity
desire
to
see
apparitions
,
shall
questionless
never
behold
any
,
‖
nor
have
the
power
to
be
so
much
as
Witches
:
]
the
Devil
hath
them
already
in
a
heresie
as
capital
as
Witchcraft
;
and
to
appear
to
them
,
were
but
to
convert
them
.
Of
all
the
delusions
wherewith
he
deceives
mortality
,
there
is
not
any
that
puzleth
me
more
than
the
Legerdemain
of
Changelings
;
I
do
not
credit
those
transformations
of
reasonable
creatures
into
beasts
,
or
that
the
Devil
hath
a
power
to
transpeciate
a
man
into
a
Horse
,
who
tempted
Christ
(
as
a
trial
of
his
Divinity
)
to
convert
but
stones
into
bread
.
I
could
believe
that
Spirits
use
with
man
the
act
of
carnality
,
and
that
in
both
sexes
;
I
conceive
they
may
assume
,
steal
,
or
contrive
a
body
,
wherein
there
may
be
action
enough
to
content
decrepit
lust
,
or
passion
to
satisfie
more
active
veneries
;
yet
in
both
,
without
a
possibility
of
generation
:
and
therefore
that
opinion
that
Antichrist
should
be
born
of
the
Tribe
of
*
Dan
,
by
conjunction
with
the
Divil
,
]
is
ridiculous
,
and
a
conceit
fitter
for
a
Rabbin
than
a
Christian
.
I
hold
that
the
Devil
doth
really
possess
some
men
,
the
spirit
of
Melancholly
others
,
the
spirit
of
Delusion
others
;
that
as
the
Devil
is
concealed
and
denyed
by
some
.
so
God
and
good
Angels
are
pretended
by
others
whereof
the
late
defection
of
the
Maid
of
Germany
hath
left
a
pregnant
example
.
Sect.
31
Again
,
I
believe
that
all
that
use
sorceries
,
incantations
,
and
spells
,
are
not
Witches
,
or
as
we
term
them
,
Magicians
;
I
conceive
there
is
a
traditional
Magick
,
not
learned
immediately
from
the
Devil
,
but
at
second
hand
from
his
Scholars
,
who
having
once
the
secret
betrayed
,
are
able
,
and
do
emperically
practise
without
his
advice
,
they
proceeding
upon
the
principles
of
Nature
;
where
actives
aptly
conjoyned
to
disposed
passives
,
will
under
any
Master
produce
their
effects
.
Thus
I
think
at
first
a
part
of
Philosophy
was
Witchcraft
,
which
being
afterward
derived
to
one
another
,
proved
but
Philosophy
,
and
was
indeed
no
more
but
the
honest
effects
of
Nature
:
What
invented
by
us
is
Philosophy
,
learned
from
him
is
Magick
.
We
do
surely
owe
the
discovery
of
many
secrets
to
the
discovery
of
good
and
bad
Angels
.
I
could
never
pass
that
sentence
of
Paracelsus
,
without
an
asterisk
,
or
annotation
;
[
](A29880-e3700-b)*
*
Thereby
is
meant
our
good
Angel
appointed
us
from
our
Nativity
.
Ascendens
constellatum
multa
revelat
,
quaerentibus
magnalia
naturae
,
i.
e.
opera
Dei
.
I
do
think
that
many
mysteries
ascribed
to
our
own
inventions
,
have
been
the
courteous
revelations
of
Spirits
;
for
those
noble
essences
in
Heaven
bear
a
friendly
regard
unto
their
fellow
Nature
on
Earth
;
and
therefore
believe
that
those
many
prodigies
and
ominous
prognosticks
,
which
fore-run
the
ruines
of
States
,
Princes
,
and
private
persons
,
are
the
charitable
premonitions
of
good
Angels
,
which
more
careless
enquiries
term
but
the
effects
of
chance
and
nature
.
Sect.
32
Now
besides
these
particular
and
divided
Spirits
,
there
may
be
(
for
ought
I
know
)
an
universal
and
common
Spirit
to
the
whole
World
.
It
was
the
opinion
of
Plato
,
and
it
is
yet
of
the
Hermetical
Philosophers
;
if
there
be
a
common
nature
that
unites
and
tyes
the
scattered
and
divided
individuals
into
one
species
,
why
may
there
not
be
one
that
unites
them
all
?
However
,
I
am
sure
there
is
a
common
Spirit
that
plays
within
us
,
yet
makes
no
part
in
us
;
and
that
is
the
Spirit
of
God
,
the
fire
and
fcintillation
of
that
noble
and
mighty
Essence
,
which
is
the
life
and
radical
heat
of
spirits
,
and
those
essences
that
know
not
the
vertue
of
the
Sun
,
a
fire
quite
contrary
to
the
fire
of
Hell
:
This
is
that
gentle
heat
that
brooded
on
the
waters
,
and
in
six
days
hatched
the
World
;
this
is
that
irradiation
that
dispels
the
mists
of
Hell
,
the
clouds
of
horrour
,
fear
,
sorrow
,
despair
;
and
preserves
the
region
of
the
mind
in
serenity
:
whatsoever
feels
not
the
warm
gale
,
and
gentle
ventilation
of
this
Spirit
,
(
though
I
feel
his
pulse
)
I
dare
not
say
he
lives
;
for
truely
without
this
,
to
me
there
is
no
heat
under
the
Tropick
;
nor
any
light
,
though
I
dwelt
in
the
body
of
the
Sun
.
As
when
the
labouring
Sun
hath
wrought
his
track
Vp
to
the
top
of
lofty
Cancers
back
,
The
ycie
Ocean
cracks
,
the
frozen
pole
Thaws
with
the
heat
of
the
Celestial
coale
;
So
when
thy
absent
beams
begin
t'
impart
Again
a
Solstice
on
my
frozen
heart
,
My
winter's
ov'r
;
my
drooping
spirits
sing
,
And
every
part
revives
into
a
Spring
.
But
if
thy
quickning
beams
a
while
decline
,
And
with
their
light
bless
not
this
Orb
of
mine
,
A
chilly
frost
surpriseth
every
member
,
And
in
the
midst
of
June
I
feel
December
.
O
how
this
earthly
temper
doth
debase
The
noble
Soul
,
in
this
her
humble
place
.
Whose
wingy
nature
ever
doth
aspire
To
reach
that
place
whence
first
it
took
its
fire
.
These
flames
I
feel
,
which
in
my
heart
do
dwell
Are
not
thy
beams
,
but
take
their
fire
from
Hell
O
quench
them
all
,
and
let
thy
light
divine
Be
as
the
Sun
to
this
poor
Orb
of
mine
;
And
to
thy
sacred
Spirit
convert
those
fires
,
Whose
earthly
fumes
choak
my
devout
aspires
.
Sect.
33
Therefore
for
Spirits
,
I
am
so
far
from
denying
their
existence
,
that
I
could
easily
believe
,
that
not
onely
whole
Countries
,
but
particular
persons
have
their
Tutelary
and
Guardian
Angels
:
*
It
is
not
a
new
opinion
of
the
Church
of
Rome
,
but
an
old
one
of
Pythagoras
and
Plato
;
]
there
is
no
heresie
in
it
,
and
if
not
manifestly
defin'd
in
Scripture
,
yet
is
an
opinion
of
a
good
and
wholesome
use
in
the
course
and
actions
of
a
mans
life
,
and
would
serve
as
an
Hypothesis
to
salve
many
doubts
,
whereof
common
Philosophy
affordeth
no
solution
.
Now
if
you
demand
my
opinion
and
Metaphysicks
of
their
natures
,
I
confess
them
very
shallow
,
most
of
them
in
a
negative
way
,
like
that
of
God
;
or
in
a
comparative
,
between
our selves
and
fellow-creatures
;
for
there
is
in
this
Universe
a
Stair
,
or
manifest
Scale
of
creatures
,
rising
not
disorderly
,
or
in
confusion
,
but
with
a
comely
method
and
proportion
.
Between
creatures
of
meer
existence
and
things
of
life
,
there
is
a
large
disproportion
of
nature
;
between
plants
and
animals
of
creatures
of
sense
,
a
wider
difference
;
between
them
and
man
,
a
far
greater
:
and
if
the
proportion
hold
one
,
between
Man
an
Angels
there
should
be
yet
a
greater
.
We
do
not
comprehend
their
natures
,
who
retain
the
first
definition
of
Porphyry
,
and
distinguish
them
from
our selves
by
immortality
;
for
before
his
Fall
,
't
is
thought
,
Man
also
was
Immortal
;
yet
must
we
needs
affirm
that
he
had
a
different
essence
from
the
Angels
;
having
therefore
no
certain
knowledge
of
their
Natures
,
't
is
no
bad
method
of
the
Schools
,
whatsoever
perfection
we
find
obscurely
in
our selves
,
in
a
more
compleat
and
absolute
way
to
ascribe
unto
them
.
I
believe
they
have
an
extemporary
knowledge
,
and
upon
the
first
motion
of
their
reason
do
what
we
cannot
without
study
or
deliberation
;
that
they
know
things
by
their
forms
,
and
define
by
specifical
difference
what
we
describe
by
accidents
and
properties
;
and
therefore
probabilities
to
us
may
be
demonstrations
unto
them
:
that
they
have
knowledge
not
onely
of
the
specifical
,
but
numerical
forms
of
individuals
,
and
understand
by
what
reserved
difference
each
single
Hypostasis
,
(
besides
the
relation
to
its
species
)
becomes
its
numerical
self
.
That
as
the
Soul
hath
a
power
to
move
the
body
it
informs
,
so
there
's
a
faculty
to
move
any
,
though
inform
none
;
ours
upon
restraint
of
time
,
place
,
and
distance
;
but
that
invisible
hand
that
conveyed
Habakkuk
to
the
Lyons
Den
,
or
Philip
to
Azotus
,
infringeth
this
rule
,
and
hath
a
secret
conveyance
,
wherewith
mortality
is
not
acquainted
:
if
they
have
that
intuitive
knowledge
,
whereby
as
in
reflexion
they
behold
the
thoughts
of
one
another
,
I
cannot
peremptorily
deny
but
they
know
a
great
part
of
ours
.
They
that
to
refute
the
Invocation
of
Saints
,
have
denied
that
they
have
any
knowledge
of
our
affairs
below
,
have
proceeded
too
far
,
and
must
pardon
my
opinion
,
till
I
can
throughly
answer
that
piece
of
Scripture
,
At
the
conversion
of
a
sinner
the
Angels
in
Heaven
rejoyce
.
*
I
cannot
with
those
in
that
great
Father
securely
interpret
the
work
of
the
first
day
,
Fiat
lux
,
to
the
creation
of
Angels
.
]
though
(
I
confess
there
is
not
any
creature
that
hath
so
neer
a
glympse
of
their
nature
,
as
light
in
the
Sun
and
Elements
.
We
stile
it
a
bare
accident
,
but
‖
where
it
subsists
alone
,
't
is
a
spiritual
Substance
,
and
may
be
an
Angel
:
]
in
brief
,
conceive
light
invisible
,
and
that
is
a
Spirit
.
Sect.
34
These
are
certainly
the
Magisterial
and
master
pieces
of
the
Creator
,
the
Flower
or
(
as
we
may
say
)
the
best
part
of
nothing
,
actually
existing
,
what
we
are
but
in
hopes
,
and
probability
;
we
are
onely
that
amphibious
piece
between
a
corporal
and
spiritual
Essence
,
that
middle
form
that
links
those
two
together
,
and
makes
good
the
Method
of
God
and
Nature
,
that
jumps
not
from
extreams
,
but
unites
the
incompatible
distances
by
some
middle
and
participating
natures
:
that
we
are
the
breath
and
similitude
of
God
,
it
is
indisputable
,
and
upon
record
of
holy
Scripture
;
but
to
call
our selves
a
Microcosm
,
or
little
World
,
I
thought
it
onely
a
pleasant
trope
of
Rhetorick
,
till
my
neer
judgement
and
second
thoughts
told
me
there
was
a
real
truth
therein
:
for
first
we
are
a
rude
mass
,
and
in
the
rank
of
creatures
,
which
onely
are
,
and
have
a
dull
kind
of
being
not
yet
priviledged
with
life
,
or
preferred
to
sense
or
reason
;
next
we
live
the
life
of
Plants
,
the
life
of
Animals
,
the
life
of
Men
,
and
at
last
the
life
of
Spirits
,
running
on
in
one
mysterious
nature
those
five
kinds
of
existences
,
which
comprehend
the
creatures
not
onely
of
the
World
,
but
of
the
Universe
:
thus
is
man
that
great
and
true
Amphibium
,
whose
nature
is
disposed
to
live
not
onely
like
other
creatures
in
divers
elements
,
but
in
divided
and
distinguished
worlds
:
for
though
there
be
but
one
to
sense
,
there
are
two
to
reason
;
the
one
visible
,
the
other
invisible
,
whereof
Moses
seems
to
have
left
description
,
and
of
the
other
so
obscurely
,
that
some
parts
thereof
are
yet
in
controversie
.
And
truely
for
the
first
chapters
of
Genesis
,
I
must
confess
a
great
deal
of
obscurity
;
though
Divines
have
to
the
power
of
humane
reason
endeavoured
to
make
all
go
in
a
literal
meaning
,
yet
those
allegorical
interpretations
are
also
probable
,
and
perhaps
the
mystical
method
of
Moses
bred
up
in
the
Hieroglyphical
Schools
of
the
Egyptians
.
Now
for
that
immaterial
world
,
methinks
we
need
not
wander
so
far
as
beyond
the
first
moveable
;
for
even
in
this
material
Fabrick
the
spirits
walk
as
freely
exempt
from
the
affection
of
time
,
place
,
and
motion
,
as
beyond
the
extreamest
circumference
:
do
but
extract
from
the
corpulency
of
bodies
,
or
resolve
things
beyond
their
first
matter
,
and
you
discover
the
habitation
of
Angels
,
which
if
I
call
the
ubiquitary
,
and
omnipresent
essence
of
God
,
I
hope
I
shall
not
offend
Divinity
:
for
before
the
Creation
of
the
World
,
God
was
really
all
things
.
For
the
Angels
he
created
no
new
World
,
or
determinate
mansion
,
and
therefore
they
are
everywhere
where
is
his
Essence
,
and
do
live
at
a
distance
even
in
himself
.
That
God
made
all
things
for
man
,
is
in
some
sense
true
,
yet
not
so
far
as
to
subordinate
the
Creation
of
those
purer
Creatures
unto
ours
,
though
as
ministring
Spirits
they
do
,
and
are
willing
to
fulfil
the
will
of
God
in
these
lower
and
sublunary
affairs
of
man
:
God
made
all
things
for
himself
,
and
it
is
impossible
he
should
make
them
for
any
other
end
than
his
own
Glory
;
it
is
all
he
can
receive
,
and
all
that
is
without
himself
:
for
honour
being
an
external
adjunct
,
and
in
the
honourer
rather
than
in
the
person
honoured
,
it
was
necessary
to
make
a
Creature
,
from
whom
he
might
receive
his
homage
,
and
that
is
in
the
other
world
Angels
,
in
this
,
Man
;
which
when
we
neglect
,
we
forget
the
very
end
of
our
Creation
,
and
may
justly
provoke
God
,
not
onely
to
repent
that
he
hath
made
the
World
,
but
that
he
hath
sworn
he
would
not
destroy
it
.
That
there
is
but
one
World
,
is
a
conclusion
of
Faith
.
Aristotle
with
all
his
Philosophy
hath
not
been
able
to
prove
it
,
and
as
weakly
that
the
world
was
eternal
;
that
dispute
much
troubled
the
Pen
of
the
Philosophers
,
*
but
Moses
decided
that
question
,
and
all
is
salved
with
the
new
term
of
a
Creation
,
]
that
is
,
a
production
of
something
out
of
nothing
;
and
what
is
that
?
Whatsoever
is
opposite
to
something
;
or
more
exactly
,
that
which
is
truely
contrary
unto
God
:
for
he
onely
is
,
all
others
have
an
existence
with
dependency
,
and
are
sometime
but
by
a
distinction
;
and
herein
is
Divinity
conformant
unto
Philosophy
,
and
generation
not
onely
founded
on
contrarieties
,
but
also
creation
;
God
being
all
things
,
is
contrary
unto
nothing
,
out
of
which
were
made
all
things
,
and
so
nothing
became
something
,
and
Omniety
informed
Nullity
into
an
Essence
.
Sect.
36
The
whole
Creation
is
a
Mystery
,
and
particularly
that
of
Man
;
at
the
blast
of
his
mouth
were
the
rest
of
the
Creatures
made
,
and
at
his
bare
word
they
started
out
of
nothing
:
but
in
the
frame
of
man
(
as
the
Text
describes
it
)
he
played
the
sensible
operator
,
and
seemed
not
so
much
to
create
,
as
make
him
;
when
he
had
separated
the
materials
of
other
creatures
,
there
consequently
resulted
a
form
and
soul
;
but
having
raised
the
walls
of
man
,
he
has
driven
to
a
second
and
harder
creation
of
a
substance
like
himself
,
an
incorruptible
and
immortal
Soul
.
For
these
two
affections
we
have
the
Philosophy
and
opinion
of
the
Heathens
,
the
flat
affirmative
of
Plato
,
and
not
a
negative
from
Aristotle
:
there
is
another
scruple
cast
in
by
Divinity
(
concerning
its
production
)
much
disputed
in
the
Germane
auditories
,
and
with
that
indifferency
and
equality
of
arguments
,
as
leave
the
controversie
undetermined
.
I
am
not
of
Paracelsus
mind
,
that
boldly
delivers
a
receipt
to
make
a
man
without
conjunction
;
yet
cannot
but
wonder
at
the
multitude
of
heads
that
do
deny
traduction
,
having
no
other
argument
to
confirm
their
belief
,
then
that
Rhetorical
sentence
,
and
Antimetathesis
of
Augustine
,
Creando
infunditur
,
infundendo
creatur
:
either
opinion
will
consist
well
enough
with
Religion
;
yet
I
should
rather
incline
to
this
,
did
not
one
objection
haunt
me
,
not
wrung
from
speculations
and
subtilties
,
but
from
common
sense
,
and
observation
;
not
pickt
from
the
leaves
of
any
Author
,
but
bred
amongst
the
weeds
and
tares
of
mine
own
brain
:
And
this
is
a
conclusion
from
the
equivocal
and
monstrous
productions
in
the
copulation
of
a
Man
with
a
Beast
;
for
if
the
Soul
of
man
be
not
transmitted
,
and
transfused
in
the
seed
of
the
Parents
,
why
are
not
those
productions
meerly
beasts
,
but
have
also
an
impression
and
tincture
of
reason
in
as
high
a
measure
,
as
it
can
evidence
it self
in
those
improper
Organs
?
Nor
truely
can
I
peremptorily
deny
,
that
the
Soul
in
this
her
sublunary
estate
,
is
wholly
,
and
in
all
acceptions
inorganical
,
but
that
for
the
performance
of
her
ordinary
actions
,
there
is
required
not
onely
a
symmetry
and
proper
disposition
of
Organs
,
but
a
Crasis
and
temper
correspondent
to
its
operations
.
Yet
is
not
this
mass
of
flesh
and
visible
structure
the
instrument
and
proper
corps
of
the
Soul
,
but
rather
of
Sense
,
and
that
the
hand
of
Reason
.
*
In
our
study
of
Anatomy
there
is
a
mass
of
mysterious
Philosophy
,
and
such
as
reduced
the
very
Heathens
to
Divinity
:
]
yet
amongst
all
those
rare
discourses
,
and
curious
pieces
I
find
in
the
Fabrick
of
man
,
I
do
not
so
much
content
my self
,
as
in
that
I
find
not
,
there
is
no
Organ
or
Instrument
for
the
rational
soul
:
for
in
the
brain
,
which
we
term
the
seat
of
reason
,
there
is
not
any
thing
of
moment
more
than
I
can
discover
in
the
crany
of
a
beast
:
and
this
is
a
sensible
and
no
inconsiderable
argument
of
the
inorganity
of
the
Soul
,
at
least
in
that
sense
we
usually
so
conceive
it
.
Thus
we
are
men
,
and
we
know
not
how
;
there
is
something
in
us
that
can
be
without
us
,
and
will
be
after
us
,
though
it
is
strange
that
it
hath
no
history
,
what
it
was
before
us
,
nor
cannot
tell
how
it
entred
in
us
.
Sect.
37
Now
for
these
walls
of
flesh
,
wherein
the
Soul
doth
seem
to
be
immured
,
before
the
Resurrection
,
it
is
nothing
but
an
elemental
composition
,
and
a
Fabrick
that
must
fall
to
ashes
.
All
flesh
is
grass
,
is
not
onely
metaphorically
,
but
litterally
true
;
for
all
those
creatures
we
behold
,
are
but
the
herbs
of
the
field
,
digested
into
flesh
in
them
,
or
more
remotely
carnified
in
our selves
.
Nay
further
,
we
are
what
we
all
abhor
,
Anthropophagi
and
Cannibals
,
devourers
not
onely
of
men
,
but
of
our selves
;
and
that
not
in
an
allegory
,
but
a
positive
truth
:
for
all
this
mass
of
flesh
which
we
behold
,
came
in
at
our
mouths
;
this
frame
we
look
upon
,
hath
been
upon
our
trenchers
;
in
brief
,
we
have
devour'd
our selves
.
*
I
cannot
believe
the
wisdom
of
Pythagoras
did
ever
positively
,
and
in
a
literal
sense
affirm
his
Metempsycosis
,
or
impossible
transmigration
of
the
Souls
of
men
into
beasts
:
of
all
Metamorphoses
,
or
transmigrations
,
I
believe
only
one
,
that
is
of
Lots
wife
;
for
that
of
Nebuchodonosor
proceeded
not
so
far
;
in
all
others
I
conceive
there
is
no
further
verity
than
is
contained
in
their
implicite
sense
and
morality
.
I
believe
that
the
whole
frame
of
a
beast
doth
perish
,
and
is
left
in
the
tame
slate
after
death
,
as
before
it
was
materialled
unto
life
;
that
the
souls
of
men
know
neither
contrary
nor
corruption
;
that
they
subsist
beyond
the
body
,
and
out-live
death
by
the
priviledge
of
their
proper
natures
,
and
without
a
Miracle
;
that
the
Souls
of
the
faithful
,
as
they
leave
Earth
,
take
possession
of
Heaven
;
that
those
apparitions
and
ghosts
of
departed
persons
are
not
the
wandring
souls
of
men
,
but
the
unquiet
walks
of
Devils
,
prompting
and
suggesting
us
unto
mischief
,
blood
,
and
villany
,
instilling
,
and
stealing
into
our
hearts
;
that
the
blessed
spirits
are
not
at
rest
in
their
graves
,
but
wander
sollicitous
of
the
affairs
of
the
World
;
but
that
those
phantasms
appear
often
,
and
do
frequent
Coemeteries
,
Charnel-houses
,
and
Churches
,
it
is
because
those
are
the
dormitories
of
the
dead
,
where
the
Devil
like
an
insolent
Champion
beholds
with
pride
the
spoils
and
Trophies
of
his
Victory
over
Adam
.
Sect.
38
This
is
that
dismal
conquest
we
all
deplore
,
that
makes
us
so
often
cry
(
O
)
Adam
quid
fecisti
?
I
thank
God
I
have
not
those
strait
ligaments
,
or
narrow
obligations
to
the
World
,
as
to
dote
on
life
,
or
be
convulst
and
tremble
at
the
name
of
death
:
Not
that
I
am
insensible
of
the
dread
and
horrour
thereof
,
or
by
raking
into
the
bowels
of
the
deceased
,
continual
sight
of
Anatomies
,
Skeletons
,
or
Cadaverous
reliques
,
like
Vespilloes
,
or
Grave-makers
,
I
am
become
stupid
,
or
have
forgot
the
apprehension
of
Mortality
;
but
that
marshalling
all
the
horrours
;
and
contemplating
the
extremities
thereof
,
I
find
not
any
thing
therein
able
to
daunt
the
courage
of
a
man
,
much
less
a
well-resolved
Christian
.
And
therefore
am
not
angry
at
the
errour
of
our
first
Parents
,
or
unwilling
to
bear
a
part
of
this
common
fate
,
and
like
the
best
of
them
to
dye
,
that
is
,
to
cease
to
breathe
,
to
take
a
farewel
of
the
elements
,
to
be
a
kind
of
nothing
for
a
moment
,
to
be
within
one
instant
of
a
spirit
.
When
I
take
a
full
view
and
circle
of
my self
,
without
this
reasonable
moderator
,
and
equal
piece
of
Justice
,
Death
,
I
do
conceive
my self
the
miserablest
person
extant
;
were
there
not
another
life
that
I
hope
for
,
all
the
vanities
of
this
World
should
not
intreat
a
moments
breath
from
me
:
could
the
Devil
work
my
belief
to
imagine
I
could
never
dye
,
I
would
not
outlive
that
very
thought
;
I
have
so
abject
a
conceit
of
this
common
way
of
existence
,
this
retaining
to
the
Sun
and
Elements
,
I
cannot
think
this
is
to
be
a
man
,
or
to
live
according
to
the
dignity
of
humanity
:
in
exspectation
of
a
better
,
I
can
with
patience
embrace
this
life
,
yet
in
my
best
meditations
do
often
defie
death
:
I
honour
any
man
that
contemns
it
,
nor
can
I
highly
love
any
that
is
afraid
of
it
:
this
makes
me
naturally
love
a
Souldier
,
and
honour
those
tattered
and
contemptible
Regiments
,
that
will
dye
at
the
command
of
a
Sergeant
.
For
a
Pagan
there
may
be
some
motives
to
be
in
love
with
life
;
but
for
a
Christian
to
be
amazed
at
death
,
I
see
not
how
he
can
escape
this
Dilemma
,
that
he
is
too
sensible
of
this
life
,
or
hopeless
of
the
life
to
come
.
Sect.
39
Some
Divines
count
Adam
30
years
old
at
his
Creation
,
because
they
suppose
him
created
in
the
perfect
age
and
stature
of
man
.
And
surely
we
are
all
out
of
the
computation
of
our
age
,
and
every
man
is
some
months
elder
than
he
bethinks
him
;
for
we
live
,
move
,
have
a
being
,
and
are
subject
to
the
actions
of
the
elements
,
and
the
malice
of
diseases
,
in
that
other
World
,
the
truest
Microcosm
,
the
Womb
of
our
Mother
.
For
besides
that
general
and
common
existence
we
are
conceived
to
hold
in
our
Chaos
,
and
whilst
we
sleep
within
the
bosome
of
our
causes
,
we
enjoy
a
being
and
life
in
three
distinct
worlds
,
wherein
we
receive
most
manifest
graduations
:
In
that
obscure
World
and
womb
of
our
mother
,
our
time
is
short
,
computed
by
the
Moon
;
yet
longer
then
the
days
of
many
creatures
that
behold
the
Sun
,
our selves
being
not
yet
without
life
,
sense
,
and
reason
;
though
for
the
manifestation
of
its
actions
,
it
awaits
the
opportunity
of
objects
,
and
seems
to
live
there
but
in
its
root
and
soul
of
vegetation
;
entring
afterwards
upon
the
scene
of
the
World
,
we
arise
up
and
become
another
creature
,
performing
the
reasonable
actions
of
man
,
and
obscurely
manifesting
that
part
of
Divinity
in
us
,
but
not
in
complement
and
perfection
till
we
have
once
more
cast
our
secondine
,
that
is
,
this
slough
of
flesh
,
and
are
delivered
into
the
last
world
,
that
is
,
that
ineffable
place
of
Paul
,
that
proper
ubi
of
spirits
.
The
smattering
I
have
of
the
Philosophers
Stone
(
which
is
something
more
then
the
perfect
exaltation
of
Gold
)
hath
taught
me
a
great
deal
of
Divinity
,
and
instructed
my
belief
,
how
that
immortal
spirit
,
and
incorruptible
substance
of
my
Soul
may
lye
obscure
,
and
sleep
a
while
within
this
house
of
flesh
.
Those
strange
and
mystical
transmigrations
that
I
have
observed
in
Silk-worms
,
turned
my
Philosophy
into
Divinity
.
There
is
in
these
works
of
nature
,
which
seem
to
puzzle
reason
,
something
Divine
,
and
hath
more
in
it
then
the
eye
of
a
common
spectator
doth
discover
.
Sect.
40
I
am
naturally
bashful
,
nor
hath
conversation
,
age
or
travel
,
been
able
to
effront
,
or
enharden
me
;
yet
I
have
one
part
of
modesty
,
which
I
have
seldom
discovered
in
another
,
that
is
,
(
to
speak
truely
)
I
am
not
so
much
afraid
of
death
,
as
ashamed
thereof
;
't
is
the
very
disgrace
and
ignominy
of
our
natures
,
that
in
a
moment
can
so
disfigure
us
,
that
our
nearest
friends
,
Wife
and
Children
stand
afraid
and
start
at
us
.
The
Birds
and
Beasts
of
the
field
,
that
before
in
a
natural
fear
obeyed
us
,
forgetting
all
allegiance
begin
to
prey
upon
us
.
This
very
conceit
hath
in
a
tempest
disposed
and
left
me
willing
to
be
swallowed
up
in
the
abyss
of
waters
;
wherein
I
had
perished
unseen
,
unpityed
,
without
wondering
eyes
,
tears
of
pity
,
Lectures
of
mortality
,
and
none
had
said
,
Quantum
mutatus
ab
illo
!
Not
that
I
am
ashamed
of
the
Anatomy
of
my
parts
,
or
can
accuse
Nature
for
playing
the
bungler
in
any
part
of
me
,
or
my
own
vitious
life
for
contracting
any
shameful
disease
upon
me
,
whereby
I
might
not
call
my self
as
,
wholesome
a
morsel
for
the
worms
as
any
.
Sect.
41
Some
upon
the
courage
of
a
fruitful
issue
,
wherein
,
as
in
the
truest
Chronicle
,
they
seem
to
outlive
themselves
,
can
with
greater
patience
away
with
death
.
This
conceit
and
counterfeit
subsisting
in
our
progenies
,
seems
to
be
a
meer
fallacy
,
unworthy
the
desires
of
a
man
,
that
can
but
conceive
a
thought
of
the
next
World
;
who
,
in
a
nobler
ambition
,
should
desire
to
live
in
his
substance
in
Heaven
,
rather
than
his
name
and
shadow
in
the
earth
.
And
therefore
at
my
death
I
mean
to
take
a
total
adieu
of
the
world
,
not
caring
for
a
Monument
,
History
,
or
Epitaph
,
not
so
much
as
the
memory
of
my
name
to
be
found
any
where
,
but
in
the
universal
Register
of
God
.
I
am
not
yet
so
Cynical
,
as
to
approve
the
[
](A29880-e4670-b)*
*
Who
willed
his
friend
not
to
bury
him
,
but
hang
him
up
with
a
staff
in
his
hand
to
fright
away
the
Crows
.
Testament
of
Diogenes
,
nor
do
I
altogether
allow
that
Rodomontado
of
Lucan
;
—
Coelo
tegitur
,
qui
non
habet
urnam
.
He
that
unburied
lies
wants
not
his
Herse
,
For
unto
him
a
Tomb's
the
Vniverse
.
But
commend
in
my
calmer
judgement
,
those
ingenuous
intentions
that
desire
to
sleep
by
the
urns
of
theirs
Fathers
,
and
strive
to
go
the
neatest
way
unto
corruption
.
*
I
do
not
envy
the
temper
of
Crows
and
Daws
,
]
nor
the
numerous
and
weary
days
of
our
Fathers
before
the
Flood
.
If
there
be
any
truth
in
Astrology
,
I
may
outlive
a
Jubilee
;
as
yet
I
have
not
seen
one
revolution
of
Saturn
,
nor
hath
my
pulse
beat
thirty
years
;
and
yet
excepting
one
,
have
seen
the
Ashes
,
&
left
underground
,
all
the
Kings
of
Europe
;
have
been
contemporary
to
three
Emperours
,
four
Grand
Signiours
,
and
as
many
Popes
:
methinks
I
have
outlived
my self
,
and
begin
to
be
weary
of
the
Sun
;
I
have
shaken
hands
with
delight
:
in
my
warm
blood
and
Canicular
days
,
I
perceive
I
do
anticipate
the
vices
of
age
;
the
World
to
me
is
but
a
dream
or
mock-show
,
and
we
all
therein
but
Pantalones
and
Anticks
,
to
my
severer
contemplations
.
Sect.
42
It
is
not
,
I
confess
,
an
unlawful
Prayer
to
desire
to
surpass
the
days
of
our
Saviour
,
or
wish
to
outlive
that
age
wherein
he
thought
fittest
to
dye
;
yet
if
(
as
Divinity
affirms
)
there
shall
be
no
gray
hairs
in
Heaven
,
but
all
shall
rise
in
the
perfect
state
of
men
,
we
do
but
outlive
those
perfections
in
this
World
,
to
be
recalled
unto
them
by
a
greater
Miracle
in
the
next
,
and
run
on
here
but
to
be
retrograde
hereafter
.
Were
there
any
hopes
to
outlive
vice
,
or
a
point
to
be
super-annuated
from
sin
,
it
were
worthy
our
knees
to
implore
the
days
of
Methuselah
.
But
age
doth
not
rectifie
,
but
incurvate
our
natures
,
turning
bad
dispositions
into
worser
habits
,
and
(
like
diseases
)
brings
on
incurable
vices
;
for
every
day
as
we
grow
weaker
in
age
,
we
grow
stronger
in
sin
;
and
the
number
of
our
days
doth
but
make
our
sins
innumerable
.
The
same
vice
committed
at
sixteen
,
is
not
the
same
,
though
it
agrees
in
all
other
circumstances
,
as
at
forty
,
but
swells
and
doubles
from
that
circumstance
of
our
ages
,
wherein
,
besides
the
constant
and
inexcusable
habit
of
transgressing
,
the
maturity
of
our
judgement
cuts
off
pretence
unto
excuse
or
pardon
:
every
sin
the
oftner
it
is
committed
,
the
more
it
acquireth
in
the
quality
of
evil
;
as
it
succeeds
in
time
,
so
it
proceeds
in
degrees
of
badness
;
for
as
they
proceed
they
ever
multiply
,
and
like
figures
in
Arithmetick
,
the
last
stands
for
more
than
all
that
went
before
it
.
And
though
I
think
no
man
can
live
well
once
,
but
he
that
could
live
twice
,
yet
for
my
own
part
I
would
not
live
over
my
hours
past
,
or
begin
again
the
thred
of
my
days
:
*
not
upon
Cicero's
ground
,
because
I
have
lived
them
well
,
but
for
fear
I
should
live
them
worse
:
]
I
find
my
growing
Judgment
daily
instruct
me
how
to
be
better
,
but
my
untamed
affections
and
confirmed
vitiosity
makes
me
daily
do
worse
;
I
find
in
my
confirmed
age
the
same
sins
I
discovered
in
my
youth
;
I
committed
many
then
because
I
was
a
Child
,
and
because
I
commit
them
still
,
I
am
yet
an
infant
.
Therefore
I
perceive
a
man
may
be
twice
a
Child
before
the
days
of
dotage
,
‖
and
stand
in
need
of
Aesons
bath
before
threescore
.
]
Sect.
43
And
truely
there
goes
a
great
deal
of
providence
to
produce
a
mans
life
unto
threescore
;
there
is
more
required
than
an
able
temper
for
those
years
;
though
the
radical
humour
contain
in
it
sufficient
oyl
for
seventy
,
yet
I
perceive
in
some
it
gives
no
light
past
thirty
:
men
assign
not
all
the
causes
of
long
life
,
that
write
whole
Books
thereof
.
They
that
found
themselves
on
the
radical
balsome
,
or
vital
sulphur
of
the
parts
,
determine
not
why
Abel
lived
not
so
long
as
Adam
.
There
is
therefore
a
secret
glome
or
bottome
of
our
days
;
't
was
his
wisdom
to
determine
them
,
but
his
perpetual
and
waking
providence
that
fulfils
and
accomplisheth
them
;
wherein
the
spirits
,
our selves
,
and
all
the
creatures
of
God
in
a
secret
and
disputed
way
do
execute
his
will
.
Let
them
not
therefore
complain
of
immaturity
that
dye
about
thirty
;
they
fall
but
like
the
whole
World
,
whose
solid
and
well-composed
substance
must
not
expect
the
duration
and
period
of
its
constitution
:
when
all
things
are
compleated
in
it
,
its
age
is
accomplished
;
and
the
last
and
general
fever
may
as
naturally
destroy
it
before
six
thousand
,
as
me
before
forty
;
there
is
therefore
some
other
hand
that
twines
the
thread
of
life
than
that
of
Nature
:
we
are
not
onely
ignorant
in
Antipathies
and
occult
qualities
;
our
ends
are
as
obscure
as
our
beginnings
;
the
line
of
our
days
is
drawn
by
night
,
and
the
various
effects
therein
by
a
pensil
that
is
invisible
;
wherein
though
we
confess
our
ignorance
,
I
am
sure
we
do
not
err
if
we
say
it
is
the
hand
of
God
.
Sect.
44
I
am
much
taken
with
two
verses
of
Lucan
,
since
I
have
been
able
not
onely
as
we
do
at
School
,
to
construe
,
but
understand
.
Victurosque
Dei
celant
ut
vivere
durent
,
Felix
esse
mori
.
We
're
all
deluded
,
vainly
searching
ways
To
make
us
happy
by
the
length
of
days
;
For
cunningly
to
make's
protract
his
breath
,
The
Gods
conceal
the
happiness
of
Death
.
There
be
many
excellent
strains
in
that
Poet
,
wherewith
his
Stoical
Genius
hath
liberally
supplied
him
;
and
truely
there
are
singular
pieces
in
the
Philosophy
of
Zeno
,
and
doctrine
of
the
Stoicks
,
which
I
perceive
,
delivered
in
a
Pulpit
,
pass
for
current
Divinity
:
yet
herein
are
they
in
extreams
,
that
can
allow
a
man
to
be
his
own
Assassine
,
and
so
highly*
extol
the
end
and
suicide
of
Cato
:
]
this
is
indeed
not
to
fear
death
,
but
yet
to
be
afraid
of
life
.
It
is
a
brave
act
of
valour
to
contemn
death
;
but
where
life
is
more
terrible
than
deathd
,
it
is
then
the
truest
:
valour
to
dare
to
live
;
and
herein
Religion
hath
taught
us
a
noble
example
:
For
all
the
valiant
acts
of
Curtius
,
Scevola
,
or
Codrus
,
do
not
parallel
or
match
that
one
of
Job
;
and
sure
there
is
no
torture
to
the
rack
of
a
disease
;
nor
any
Ponyards
in
death
it self
,
like
those
in
the
way
or
prologue
to
it
.
*
Emori
nolo
,
sed
me
esse
mortuum
nihil
curo
;
]
I
would
not
dye
,
but
care
not
to
be
dead
.
Were
I
of
Caesar's
Religion
,
I
should
be
of
his
desires
,
and
wish
rather
to
go
off
at
one
blow
,
then
to
be
sawed
in
pieces
by
the
grating
torture
of
a
disease
.
Men
that
look
no
farther
than
their
outsides
,
think
health
an
appurtenance
unto
life
,
and
quarrel
with
their
constitutions
for
being
sick
;
but
I
that
have
examined
the
parts
of
man
,
and
know
upon
what
tender
filaments
that
Fabrick
hangs
,
do
wonder
that
we
are
not
always
so
;
and
considering
the
thousand
doors
that
lead
to
death
,
do
thank
my
God
that
we
can
die
but
once
.
'T
is
not
onely
the
mischief
of
diseases
,
and
villany
of
poysons
,
that
make
an
end
of
us
;
we
vainly
accuse
the
fury
of
Guns
,
and
the
new
inventions
of
death
;
it
is
in
the
power
of
every
hand
to
destroy
us
,
and
we
are
beholding
unto
every
one
we
meet
,
he
doth
not
kill
us
.
There
is
therefore
but
one
comfort
left
,
that
though
it
be
in
the
power
of
the
weakest
arm
to
take
away
life
,
it
is
not
in
the
strongest
to
deprive
us
of
death
:
God
would
not
exempt
himself
from
that
,
the
misery
of
immortality
in
the
flesh
;
he
undertook
not
that
was
immortal
.
Certainly
there
is
no
happiness
within
this
circle
of
flesh
,
nor
is
it
in
the
Opticks
of
these
eyes
to
behold
felicity
;
the
first
day
of
our
Jubilee
is
Death
;
the
Devil
hath
therefore
failed
of
his
desires
;
we
are
happier
with
death
than
we
should
have
been
without
it
:
there
is
no
misery
but
in
himself
,
where
there
is
no
end
of
misery
;
and
so
indeed
in
his
own
sense
,
the
Stoick
is
in
the
right
.
He
forgets
that
he
can
dye
who
complains
of
misery
;
we
are
in
the
power
of
no
calamity
while
death
is
in
our
own
.
Sect.
45
Now
besides
the
literal
and
positive
kind
of
death
,
there
are
others
whereof
Divines
makes
mention
and
those
I
think
,
not
meerly
Metaphorical
,
as
mortification
,
dying
unto
sin
and
the
World
;
therefore
,
I
say
,
every
man
hath
a
double
Horoscope
,
one
of
his
humanity
,
his
birth
;
another
of
his
Christianity
,
his
baptism
,
and
from
this
do
I
compute
or
calculate
my
Nativity
;
not
reckoning
those
Horae
combustae
and
odd
days
,
or
esteeming
my self
any
thing
,
before
I
was
my
Saviours
,
and
inrolled
in
the
Register
of
Christ
:
Whosoever
enjoys
not
this
life
,
I
count
him
but
an
apparition
,
though
he
wear
about
him
the
sensible
affections
of
flesh
.
In
these
moral
acceptions
,
the
way
to
be
immortal
is
to
dye
daily
;
nor
can
I
think
I
have
the
true
Theory
of
death
,
when
I
contemplate
a
skull
,
or
behold
a
Skeleton
with
those
vulgar
imaginations
it
casts
upon
us
;
I
have
therefore
inlarged
that
common
Memento
mori
,
into
a
more
Christian
memorandum
,
Memento
quatuor
Novissima
,
those
four
inevitable
points
of
us
all
,
Death
,
Judgement
,
Heaven
and
Hell
.
Neither
did
the
contemplations
of
the
Heathens
rest
in
their
graves
,
without
further
thought
of
Rhadamanth
or
some
judicial
proceeding
after
death
,
though
in
another
way
,
and
upon
suggestion
of
their
natural
reasons
.
I
cannot
but
marvail
from
what
Sibyl
or
Oracle
they
stole
the
Prophesie
of
the
worlds
destruction
by
fire
,
or
whence
Lucan
learned
to
,
say
,
Communis
mundo
superest
rogus
,
ossibus
astra
Mist
urus
.
—
There
yet
remains
to
th'
World
one
common
Fire
,
Wherein
our
bones
with
stars
shall
make
one
Pyre
.
I
believe
the
World
grows
near
its
end
,
yet
is
neither
old
nor
decayed
,
nor
shall
ever
perish
upon
the
ruines
of
its
own
Principles
.
As
the
work
of
Creation
was
above
nature
,
so
its
adversary
annihilation
;
without
which
the
World
hath
not
its
end
,
but
its
mutation
.
Now
what
force
should
be
able
to
consume
it
thus
far
,
without
the
breath
of
God
,
which
is
the
truest
consuming
flame
,
my
Philosophy
cannot
inform
me
.
Some
believe
there
went
not
a
minute
to
the
Worlds
creation
,
nor
shall
there
go
to
its
destruction
;
those
six
days
so
punctually
described
,
make
not
to
them
one
moment
,
but
rather
seem
to
manifest
the
method
and
Idea
of
the
great
work
of
the
intellect
of
God
,
than
the
manner
how
he
proceeded
in
its
operation
.
I
cannot
dream
that
there
should
be
at
the
last
day
any
such
Judicial
proceeding
,
or
calling
to
the
Bar
,
as
indeed
the
Scripture
seems
to
imply
,
and
the
literal
Commentators
do
conceive
:
for
unspeakable
mysteries
in
the
Scriptures
are
often
delivered
in
a
vulgar
and
illustrative
way
;
and
being
written
unto
man
,
are
delivered
,
not
as
they
truely
are
,
but
as
they
may
be
understood
;
wherein
notwithstanding
the
different
interpretations
according
to
different
capacities
may
stand
firm
with
our
devotion
,
nor
be
any
way
prejudicial
to
each
single
edification
.
Sect.
46
Now
to
determine
the
day
and
year
of
this
inevitable
time
,
is
not
onely
convincible
and
statute-madness
,
but
also
manifest
impiety
:
*
How
shall
we
interpret
Elias
6000
years
,
]
or
imagine
the
secret
communicated
to
a
Rabbi
,
which
God
hath
denyed
unto
his
Angels
?
It
had
been
an
excellent
Quaere
to
have
posed
the
Devil
of
Delphos
,
and
must
needs
have
forced
him
to
some
strange
amphibology
;
it
hath
not
onely
mocked
the
predictions
of
sundry
Astrologers
in
Ages
past
,
but
the
prophesies
of
many
melancholy
heads
in
these
present
,
who
neither
understanding
reasonably
things
past
or
present
,
pretend
a
knowledge
of
things
to
come
;
heads
ordained
onely
to
manifest
the
incredible
effects
of
melancholy
,
and
to
fulfil
old
prophecies
,
rather
than
be
the
authors
of
new
.
In
those
days
there
shall
come
lyars
and
false
prophets
.
[
In
those
days
there
shall
come
Wars
,
and
rumours
of
Wars
,
]
to
me
seems
no
prophecy
,
but
a
constant
truth
,
in
all
times
verified
since
it
was
pronounced
:
There
shall
be
signs
in
the
Moon
and
Stars
;
how
comes
he
then
like
a
Thief
in
the
night
,
when
he
gives
an
item
of
his
coming
?
That
common
sign
drawn
from
the
revelation
of
Antichrist
,
is
as
obscure
as
any
;
in
our
common
compute
he
hath
been
come
these
many
years
;
but
for
my
own
part
to
speak
freely
,
I
am
half
of
opinion
that
Anti-christ
is
the
Philosophers
stone
in
Divinity
;
for
the
discovery
and
invention
thereof
,
though
there
be
prescribed
rules
,
and
probable
inductions
,
yet
hath
hardly
any
man
attained
the
perfect
discovery
thereof
.
That
general
opinion
that
the
World
grows
neer
its
end
,
hath
possessed
all
ages
past
as
neerly
as
ours
;
I
am
afraid
that
the
Souls
that
now
depart
,
cannot
escape
that
lingring
expostulation
of
the
Saints
under
the
Altar
,
Quousqae
Domine
?
How
long
,
O
Lord
?
and
groan
in
the
expectation
of
that
great
Jubilee
.
Sect.
47
This
is
the
day
that
must
make
good
that
great
attribute
of
God
,
his
Justice
;
that
must
reconcile
those
unanswerable
doubts
that
torment
the
wisest
understandings
,
and
reduce
those
seeming
inequalities
,
and
respective
distributions
in
this
world
,
to
an
equality
and
recompensive
Justice
in
the
next
.
This
is
that
one
day
,
that
shall
include
and
comprehend
all
that
went
before
it
;
wherein
,
as
in
the
last
scene
,
all
the
Actors
must
enter
,
to
compleat
and
make
up
the
Catastrophe
of
this
great
piece
.
This
is
the
day
whose
memory
hath
onely
power
to
make
us
honest
in
the
dark
,
and
to
be
vertuous
without
a
witness
.
*
Ipsa
sui
pretium
virtus
sibi
,
]
that
Vertue
is
her
own
reward
,
is
but
a
cold
principle
,
and
not
able
to
maintain
our
variable
resolutions
in
a
constant
and
setled
way
of
goodness
.
I
have
practised
‖
that
honest
artifice
of
Seneca
,
]
and
in
my
retired
and
solitary
imaginations
,
to
detain
me
from
the
foulness
of
vice
,
have
fancied
to
my self
the
presence
of
my
dear
and
worthiest
friends
,
before
whom
I
should
lose
my
head
,
rather
then
be
vitious
;
yet
herein
I
found
that
there
was
nought
but
moral
honesty
,
and
this
was
not
to
be
vertuous
for
his
sake
who
must
reward
us
at
the
last
.
*
I
have
tryed
if
I
could
reach
that
great
resolution
of
his
,
to
be
honest
without
a
thought
of
Heaven
or
Hell
;
]
and
indeed
I
found
upon
a
natural
inclination
,
and
inbred
loyalty
unto
virtue
,
that
I
could
serve
her
without
a
livery
;
yet
not
in
that
resolved
and
venerable
way
,
but
that
the
frailty
of
my
nature
,
upon
easie
temptation
,
might
be
induced
to
forget
her
.
The
life
therefore
and
spirit
of
all
our
actions
,
is
the
resurrection
,
and
a
stable
apprehension
that
our
ashes
shall
enjoy
the
fruit
of
our
pious
endeavours
;
without
this
,
all
Religion
is
a
Fallacy
,
and
those
impieties
of
Lucian
,
Euripides
,
and
Julian
,
are
no
blasphemies
,
but
subtle
verities
,
*
and
Atheists
have
been
the
onely
Philosophers
.
]
Sect.
48
How
shall
the
dead
arise
,
is
no
question
of
my
Faith
;
to
believe
onely
possibilities
,
is
not
Faith
,
but
meer
Philosophy
.
Many
things
are
true
in
Divinity
,
which
are
neither
inducible
by
reason
,
nor
confirmable
by
sense
;
and
many
things
in
Philosophy
confirmable
by
sense
,
yet
not
inducible
by
reason
.
Thus
it
is
impossible
by
any
solid
or
demonstrative
reasons
to
perswade
a
man
to
believe
the
conversion
of
the
Needle
to
the
North
;
though
this
be
possible
and
true
,
and
easily
credible
,
upon
a
single
experiment
unto
the
sense
.
I
believe
that
our
estranged
and
divided
ashes
shall
unite
again
;
that
our
separated
dust
after
so
many
Pilgrimages
and
transformations
into
the
parts
of
Minerals
,
Plants
,
Animals
,
Elements
,
shall
at
the
Voice
of
God
return
into
their
primitive
shapes
,
and
joyn
again
to
make
up
their
primary
and
predestinate
forms
.
As
at
the
Creation
there
was
a
separation
of
that
confused
mass
into
its
pieces
;
so
at
the
destruction
thereof
there
shall
be
a
separation
into
its
distinct
individuals
.
As
at
the
Creation
of
the
World
,
all
the
distinct
species
that
we
behold
,
lay
involved
in
one
mass
,
till
the
fruitful
Voice
of
God
separated
this
united
multitude
into
its
several
species
:
so
at
the
last
day
,
when
those
corrupted
reliques
shall
be
scattered
in
the
Wilderness
of
forms
,
and
seem
to
have
forgot
their
proper
habits
,
*
God
by
a
powerful
Voice
shall
command
them
back
into
their
proper
shapes
,
]
and
call
them
out
by
their
single
individuals
:
Then
shall
appear
the
fertility
of
Adam
,
and
the
magick
of
that
sperm
that
hath
dilated
into
so
many
millions
.
I
have
often
beheld
as
a
miracle
,
that
artificial
resurrection
and
revification
of
Mercury
,
how
being
mortified
into
a
thousand
shapes
,
it
assumes
again
its
own
,
and
returns
into
its
numerical
self
.
Let
us
speak
naturally
,
and
like
Philosophers
,
the
forms
of
alterable
bodies
in
these
sensible
corruptions
perish
not
;
nor
as
we
imagine
,
wholly
quit
their
mansions
,
but
retire
and
contract
themselves
into
their
secret
and
unaccessible
parts
,
where
they
may
best
protect
themselves
from
the
action
of
their
Antagonist
.
A
plant
or
vegetable
consumed
to
ashes
,
by
a
contemplative
and
school-Philosopher
seems
utterly
destroyed
,
and
the
form
to
have
taken
his
leave
for
ever
:
But
to
a
sensible
Artist
the
forms
are
not
perished
,
but
withdrawn
into
their
incombustible
part
,
where
they
lie
secure
from
the
action
of
that
devouring
element
.
This
is
made
good
by
experience
,
which
can
from
the
Ashes
of
a
Plant
revive
the
plant
,
and
from
its
cinders
recal
it
into
its
stalk
and
leaves
again
.
What
the
Art
of
man
can
do
in
these
inferiour
pieces
,
what
blasphemy
is
it
to
affirm
the
finger
of
God
cannot
do
in
these
more
perfect
and
sensible
structures
?
This
is
that
mystical
Philosophy
,
from
whence
no
true
Scholar
becomes
an
Atheist
,
but
from
the
visible
effects
of
nature
grows
up
a
real
Divine
;
and
beholds
not
in
a
dream
,
as
Ezekiel
,
but
in
an
ocular
and
visible
object
the
types
of
his
resurrection
.
Sect.
49
Now
,
the
necessary
Mansions
of
our
restored
selves
,
are
those
two
contrary
and
incompatible
places
we
call
Heaven
and
Hell
;
to
define
them
,
or
strictly
to
determine
what
and
where
these
are
,
surpasseth
my
Divinity
.
That
elegant
Apostle
which
seemed
to
have
a
glimpse
of
Heaven
,
hath
left
but
a
negative
description
thereof
;
which
neither
eye
hath
seen
,
nor
ear
hath
heard
,
nor
can
enter
into
the
heart
of
man
:
he
was
translated
out
of
himself
to
behold
it
;
but
being
returned
into
himself
,
could
not
express
it
.
St.
John's
description
by
Emerals
,
Chrysolites
,
and
precious
Stones
,
is
too
weak
to
express
the
material
Heaven
we
behold
.
Briefly
therefore
,
where
the
Soul
hath
the
full
measure
,
and
complement
of
happiness
;
where
the
boundless
appetite
of
that
spirit
remains
compleatly
satisfied
,
that
it
can
neither
desire
addition
nor
alteration
,
that
I
think
is
truly
Heaven
:
and
this
can
onely
be
in
the
injoyment
of
that
essence
,
whose
infinite
goodness
is
able
to
terminate
the
desires
of
it self
,
and
the
unsatiable
wishes
of
ours
;
wherever
God
will
thus
manifest
himself
,
there
is
Heaven
though
within
the
circle
of
this
sensible
world
.
Thus
the
Soul
of
man
may
be
in
Heaven
any
where
,
even
within
the
limits
of
his
own
proper
body
;
and
when
it
ceaseth
to
live
in
the
body
,
it
may
remain
in
its
own
soul
,
that
is
,
its
Creator
.
And
thus
we
may
say
that
St.
Paul
,
whether
in
the
body
,
or
out
of
the
body
,
was
yet
in
Heaven
.
To
place
it
in
the
Empyreal
,
or
beyond
the
tenth
sphear
,
is
to
forget
,
the
worlds
destruction
;
for
when
this
sensible
world
shall
be
destroyed
,
all
shall
then
be
here
as
it
is
now
there
,
an
Empyreal
Heaven
,
a
quasi
vacuity
;
when
to
ask
where
Heaven
is
,
is
to
demand
where
the
Presence
of
God
is
,
or
where
we
have
the
glory
of
that
happy
vision
.
Moses
that
was
bred
up
in
all
the
learning
of
the
Egyptians
,
committed
a
gross
absurdity
in
Philosophy
,
when
with
these
eyes
of
flesh
he
desired
to
see
God
,
and
petitioned
his
Maker
,
that
is
truth
it self
,
to
a
contradiction
.
Those
that
imagine
Heaven
and
Hell
neighbours
,
and
conceive
a
vicinity
between
those
two
extreams
,
upon
consequence
of
the
Parable
,
where
Dives
discoursed
with
Lazarus
in
Abraham's
bosome
,
do
too
grosly
conceive
of
those
glorified
creatures
,
whose
eyes
shall
easily
out-see
the
Sun
,
and
behold
without
a
perspective
the
extreamest
distances
?
for
if
there
shall
be
in
our
glorified
eyes
,
the
faculty
of
sight
and
reception
of
objects
,
I
could
think
the
visible
species
there
to
be
in
as
unlimitable
a
way
as
now
the
intellectual
.
I
grant
that
two
bodies
placed
beyond
the
tenth
sphear
,
of
in
a
vacuity
,
according
to
Aristotle's
Philosophy
,
could
not
behold
each
other
,
because
there
wants
a
body
or
Medium
to
hand
and
transport
the
visible
rays
of
the
object
unto
the
sense
;
but
when
there
shall
be
a
general
defect
of
either
Medium
to
convey
,
or
light
to
prepare
and
dispose
that
Medium
,
and
yet
a
perfect
vision
,
we
must
suspend
the
rules
of
our
Philosophy
,
and
make
all
good
by
a
more
absolute
piece
of
opticks
.
I
cannot
tell
how
to
say
that
fire
is
the
essence
of
Hell
;
I
know
not
what
to
make
of
Purgatory
,
*
or
conceive
a
flame
that
can
either
prey
upon
,
or
purifie
the
substance
of
a
Soul
:
]
those
flames
of
sulphur
mention'd
in
the
Scriptures
,
I
take
not
to
be
understood
of
this
present
Hell
,
but
of
that
to
come
,
where
fire
shall
make
up
the
complement
of
our
tortures
,
and
have
a
body
or
subject
wherein
to
manifest
its
tyranny
.
Some
who
have
had
the
honour
to
be
textuary
in
Divinity
,
are
of
opinion
it
shall
be
the
same
specifical
fire
with
ours
.
This
is
hard
to
conceive
,
yet
can
I
make
good
how
even
that
may
prey
upon
our
bodies
,
and
yet
not
consume
us
:
for
in
this
material
World
,
there
are
bodies
that
persist
invincible
in
the
powerfullest
flames
;
and
though
by
the
action
of
fire
they
fall
into
ignition
and
liquation
,
yet
will
they
never
suffer
a
destruction
.
I
would
gladly
know
how
Moses
with
an
actual
fire
calcin'd
,
or
burnt
the
Golden
Calf
unto
powder
:
for
that
mystical
metal
of
Gold
,
whose
solary
and
celestial
nature
I
admire
,
exposed
unto
the
violence
of
fire
,
grows
onely
hot
and
liquifies
,
but
consumaeth
not
:
so
when
the
consumble
and
volatile
pieces
of
our
bodies
shall
be
refined
into
a
more
impregnable
and
fixed
temper
,
like
Gold
,
though
they
suffer
from
the
actions
of
flames
,
they
shall
never
perish
,
but
lye
immortal
in
the
arms
of
fire
.
And
surely
if
this
frame
must
suffer
onely
by
the
action
of
this
element
,
there
will
many
bodies
escape
,
and
not
onely
Heaven
,
but
Earth
will
not
be
at
an
end
,
but
rather
a
beginning
.
For
at
present
it
is
not
earth
,
but
a
composition
of
fire
,
water
,
earth
,
and
air
;
but
at
that
time
,
spoiled
of
these
ingredients
,
it
shall
appear
in
a
substance
more
like
it self
,
its
ashes
.
Philosophers
that
opinioned
the
worlds
destruction
by
fire
,
did
never
dream
of
annihilation
,
which
is
beyond
the
power
of
sublunary
causes
;
for
the
last
action
of
that
element
is
but
vitrification
,
or
a
reduction
of
a
body
into
glass
;
and
therefore
some
of
our
Chymicks
facetiously
affirm
,
that
at
the
last
fire
all
shall
be
christallized
and
reverberated
into
glass
,
which
is
the
utmost
action
of
that
element
.
Nor
need
we
fear
this
term
[
annihilation
]
or
wonder
that
God
will
destroy
the
works
of
his
Creation
:
for
man
subsisting
,
who
is
,
and
will
then
truely
appear
a
Microcosm
,
the
world
cannot
be
said
to
be
destroyed
.
For
the
eyes
of
God
,
and
perhaps
also
of
our
glorified
selves
▪
shall
as
really
behold
and
contemplate
the
World
in
its
Epitome
or
contracted
essence
,
as
now
it
doth
at
large
and
in
its
dilated
substance
,
in
the
seed
of
a
Plant
,
to
the
eyes
of
God
,
and
to
the
understanding
of
man
,
there
exists
,
though
in
an
invisible
way
,
the
perfect
leaves
,
flowers
and
fruit
thereof
:
(
for
things
that
are
in
posse
to
the
sense
,
are
actually
existent
to
the
understanding
.
)
Thus
God
beholds
all
things
,
who
contemplates
as
fully
his
works
in
their
Epitome
,
as
in
their
full
volume
;
and
beheld
as
amply
the
whole
world
in
that
little
compendium
of
the
sixth
day
,
as
in
the
scattered
and
dilated
pieces
of
those
five
before
.
Sect.
51
Men
commonly
set
forth
the
torments
of
Hell
by
fire
,
and
the
extremity
of
corporal
afflictions
,
and
describe
Hell
in
the
same
method
that
Mahomet
doth
Heaven
.
This
indeed
makes
a
noise
,
and
drums
in
popular
ears
:
but
if
this
be
the
terrible
piece
thereof
,
it
is
not
worthy
to
stand
in
diameter
with
Heaven
,
whose
happiness
consists
in
that
part
that
is
best
able
to
comprehend
it
,
that
immortal
essence
,
that
translated
divinity
and
colony
of
God
,
the
Soul
.
Surely
though
we
place
Hell
under
Earth
,
the
Devil's
walk
and
purlue
is
about
it
:
men
speak
too
popularly
who
place
it
in
those
flaming
mountains
,
which
to
grosser
apprehensions
represent
Hell
.
The
heart
of
man
is
the
place
the
Devils
dwell
in
;
I
feel
sometimes
a
Hell
within
my self
;
Lucifer
keeps
his
Court
in
my
breast
;
Legion
is
revived
in
me
:
*
There
are
as
many
Hells
,
as
Anaxagoras
conceited
worlds
:
]
there
was
more
than
one
Hell
in
Magdalene
,
when
there
were
seven
Devils
;
for
every
Devil
is
an
Hell
unto
himself
;
he
holds
enough
of
torture
in
his
own
ubi
,
and
needs
not
the
misery
of
circumference
to
afflict
him
.
And
thus
a
distracted
Conscience
here
,
is
a
shadow
or
introduction
unto
Hell
hereafter
.
Who
can
but
pity
the
merciful
intention
of
those
hands
that
do
destroy
themselves
?
the
Devil
,
were
it
in
his
power
,
would
do
the
like
;
which
being
impossible
,
his
miseries
are
endless
,
and
he
suffers
most
in
that
attribute
wherein
he
is
impassible
,
his
immortality
.
Sect.
52
I
thank
God
that
with
joy
I
mention
it
,
I
was
never
afraid
of
Hell
,
nor
never
grew
pale
at
the
description
of
that
place
;
I
have
so
fixed
my
contemplations
on
Heaven
,
that
I
have
almost
forgot
the
Idea
of
Hell
,
and
am
afraid
rather
to
lose
the
Joys
of
the
one
,
than
endure
the
misery
of
the
other
;
to
be
deprived
of
them
,
is
a
perfect
Hell
,
and
needs
methinks
no
addition
to
compleat
our
afflictions
;
that
terrible
term
hath
never
detained
me
from
sin
,
nor
do
I
owe
any
good
action
to
the
name
thereof
:
I
fear
God
,
yet
am
not
afraid
of
him
;
his
Mercies
make
me
ashamed
of
my
sins
,
before
his
Judgements
afraid
thereof
:
these
are
the
forced
and
secondary
method
of
his
wisdom
,
which
he
useth
but
as
the
last
remedy
,
and
upon
provocation
;
a
course
rather
to
deter
the
wicked
,
than
incite
the
virtuous
to
his
worship
.
I
can
hardly
think
there
was
ever
any
scared
into
Heaven
;
they
go
the
fairest
way
to
Heaven
,
that
would
serve
God
without
a
Hell
;
other
Mercenaries
,
that
crouch
unto
him
in
fear
of
Hell
,
though
they
term
themselves
the
servants
,
are
indeed
but
the
slaves
of
the
Almighty
.
Sect.
53
And
to
be
true
,
and
speak
my
soul
,
when
I
survey
the
occurrences
of
my
life
,
and
call
into
account
the
Finger
of
God
,
I
can
perceive
nothing
but
an
abyss
and
mass
of
mercies
,
either
in
general
to
mankind
,
or
in
particular
to
my self
:
and
whether
out
of
the
prejudice
of
my
affection
,
or
an
inverting
and
partial
conceit
of
his
mercies
,
I
know
not
;
but
those
which
others
term
crosses
,
afflictions
,
judgements
,
misfortunes
,
to
me
who
inquire
farther
into
them
then
their
visible
effects
,
they
both
appear
,
and
in
event
have
ever
proved
the
secret
and
dissembled
favours
of
his
affection
.
It
is
a
singular
piece
of
Wisdom
to
apprehend
truly
,
and
without
passion
,
the
Works
of
God
;
and
so
well
to
distinguish
his
Justice
from
his
Mercy
,
as
not
miscall
those
noble
Attributes
:
yet
it
is
likewise
an
honest
piece
of
Logick
,
so
to
dispute
and
argue
the
proceedings
of
God
,
as
to
distinguish
even
his
judgments
into
mercies
.
For
God
is
merciful
unto
all
,
because
better
to
the
worst
,
than
the
best
deserve
;
and
to
say
he
punisheth
none
in
this
World
,
though
it
be
a
Paradox
,
is
no
absurdity
.
To
one
that
hath
committed
Murther
,
if
the
Judge
should
only
ordain
a
Fine
,
it
were
a
madness
to
call
this
a
punishment
,
and
to
repine
at
the
sentence
,
rather
than
admire
the
clemency
of
the
Judge
.
Thus
our
offences
being
mortal
,
and
deserving
not
onely
Death
,
but
Damnation
;
if
the
goodness
of
God
be
content
to
traverse
and
pass
them
over
with
a
loss
,
misfortune
,
or
disease
;
what
frensie
were
it
to
term
this
a
punishment
,
rather
than
an
extremity
of
mercy
;
and
to
groan
under
the
rod
of
his
Judgements
,
rather
than
admire
the
Scepter
of
his
Mercies
?
Therefore
to
adore
,
honour
,
and
admire
him
,
is
a
debt
of
gratitude
due
from
the
obligation
of
our
nature
,
states
,
and
conditions
;
and
with
these
thoughts
,
he
that
knows
them
best
,
will
not
deny
that
I
adore
him
.
That
I
obtain
Heaven
,
and
the
bliss
thereof
,
is
accidental
,
and
not
the
intended
work
of
my
devotion
;
it
being
a
felicity
I
can
neither
think
to
deserve
,
nor
scarce
in
modesty
to
expect
.
For
those
two
ends
of
us
all
,
either
as
rewards
or
punishments
,
are
mercifully
ordained
and
disproportionably
disposed
unto
our
actions
;
the
one
being
so
far
beyond
our
deserts
,
the
other
so
infinitely
below
our
demerits
.
Sect.
54
There
is
no
Salvation
to
those
that
believe
not
in
Christ
,
that
is
,
say
some
,
since
his
Nativity
,
and
as
Divinity
affirmeth
,
before
also
;
which
makes
me
much
apprehend
the
ends
of
those
honest
Worthies
and
Philosophers
which
dyed
before
his
Incarnation
.
*
It
is
hard
to
place
those
Souls
in
Hell
]
whose
worthy
lives
do
teach
us
Virtue
on
Earth
:
methinks
amongst
those
many
subdivisions
of
Hell
,
there
might
have
been
one
Limbo
left
for
these
.
What
a
strange
vision
will
it
be
to
see
their
Poetical
fictions
converted
into
Verities
,
and
their
imagined
and
fancied
Furies
,
into
real
Devils
?
how
strange
to
them
will
sound
the
History
of
Adam
,
when
they
shall
suffer
for
him
they
never
heard
of
?
when
they
who
derive
their
genealogy
from
the
Gods
,
shall
know
they
are
the
unhappy
issue
of
sinful
man
?
It
is
an
insolent
part
of
reason
,
to
controvert
the
Works
of
God
,
or
question
the
Justice
of
his
proceedings
.
Could
Humility
teach
others
,
as
it
hath
instructed
me
,
to
contemplate
the
infinite
and
incomprehensible
distance
betwixt
the
Creator
and
the
Creature
;
or
did
we
seriously
perpend
that
one
simile
of
St.
Paul
,
Shall
the
Vessel
say
to
the
Potter
,
Why
hast
thou
made
me
thus
?
it
would
prevent
these
arrogant
disputes
of
reason
,
nor
would
we
argue
the
definitive
sentence
of
God
,
either
to
Heaven
or
Hell
.
Men
that
live
according
to
the
right
rule
and
law
of
reason
,
live
but
in
their
own
kind
,
as
beasts
do
in
theirs
;
who
justly
obey
the
prescript
of
their
natures
,
and
therefore
cannot
reasonably
demand
a
reward
of
their
actions
,
as
onely
obeying
the
natural
dictates
of
their
reason
.
It
will
therefore
,
and
must
at
last
appear
,
that
all
salvation
is
through
Christ
;
which
verity
I
fear
these
great
examples
of
virtue
must
confirm
,
and
make
it
good
,
how
the
perfectest
actions
of
earth
have
no
title
or
claim
unto
Heaven
.
Sect.
55
Nor
truely
do
I
think
the
lives
of
these
or
of
any
other
were
ever
correspondent
,
or
in
all
points
conformable
unto
their
doctrines
.
It
is
evident
that*
Aristotle
transgressed
the
rule
of
his
own
Ethicks
:
]
the
Stoicks
that
condemn
passion
,
and
command
a
man
to
laugh
in
Phalaris
his
Bull
,
could
not
endure
without
a
groan
a
fit
of
the
Stone
or
Colick
.
‖
The
Scepticks
that
affirmed
they
knew
nothing
,
]
even
in
that
opinion
confute
themselves
,
and
thought
they
knew
more
than
all
the
World
beside
.
Diogenes
I
hold
to
be
the
most
vain-glorious
man
of
his
time
,
and
more
ambitious
in
refusing
all
Honours
,
than
Alexander
in
rejecting
none
.
Vice
and
the
Devil
put
a
Fallacy
upon
our
Reasons
,
and
provoking
us
too
hastily
to
run
from
it
,
entangle
and
profound
us
deeper
in
it
.
*
The
Duke
of
Venice
,
that
weds
himself
unto
the
Sea
,
by
a
Ring
of
Gold
]
I
will
not
argue
of
prodigality
,
because
it
is
a
solemnity
of
good
use
and
consequence
in
the
State
:
‖
But
the
Philosopher
that
threw
his
money
into
the
Sea
to
avoid
Avarice
,
was
a
notorious
prodigal
.
]
There
is
no
road
or
ready
way
to
virtue
;
it
is
not
an
easie
point
of
art
to
disentangle
our selves
from
this
riddle
,
or
web
of
Sin
:
To
perfect
virtue
,
as
to
Religion
,
there
is
required
a
Panoplia
,
or
compleat
armour
;
that
whilst
we
lye
at
close
ward
against
one
Vice
,
we
lye
not
open
to
the
venny
of
another
.
And
indeed
wiser
discretions
that
have
the
thred
of
reason
to
conduct
them
,
offend
without
pardon
;
whereas
,
under-heads
may
stumble
without
dishonour
.
*
There
go
so
many
circumstances
to
piece
up
one
good
action
,
that
it
is
a
lesson
to
be
good
,
and
we
are
forced
to
be
virtuous
by
the
book
.
]
Again
,
the
Practice
of
men
holds
not
an
equal
pace
,
yea
,
and
often
runs
counter
to
their
Theory
;
we
naturally
know
what
is
good
,
but
naturally
pursue
what
is
evil
:
the
Rhetorick
wherewith
I
perswade
another
,
cannot
perswade
my self
:
there
is
a
depraved
appetite
in
us
,
that
will
with
patience
hear
the
learned
instructions
of
Reason
,
but
yet
perform
no
farther
than
agrees
to
its
own
irregular
humour
.
In
brief
,
we
all
are
monsters
,
that
is
,
a
composition
of
Man
and
Beast
;
wherein
we
must
endeavour
to
be
as
the
Poets
fancy
that
wise
man
Chiron
,
that
is
,
to
have
the
Region
of
Man
above
that
of
Beast
,
and
Sense
to
sit
but
at
the
feet
of
Reason
.
Lastly
,
I
do
desire
with
God
,
that
all
,
but
yet
affirm
with
men
,
that
few
shall
know
Salvation
;
that
the
bridge
is
narrow
,
the
passage
straight
unto
life
:
yet
those
who
do
confine
the
Church
of
God
,
either
to
particular
Nations
,
Churches
or
Families
,
have
made
it
far
narrower
then
our
Saviour
ever
meant
it
.
Sect.
56
*
The
vulgarity
of
those
judgements
that
wrap
the
Church
of
God
in
Strabo's
cloak
,
and
restrain
it
unto
Europe
,
]
seem
to
me
as
bad
Geographers
as
Alexander
,
who
thought
he
had
Conquer'd
all
the
World
,
when
he
had
not
subdued
the
half
of
any
part
thereof
.
For
we
cannot
deny
the
Church
of
God
both
in
Asia
and
Africa
,
if
we
do
not
forget
the
Peregrinations
of
the
Apostles
,
the
deaths
of
the
Martyrs
,
the
Sessions
of
many
,
and
,
even
in
our
reformed
judgement
,
lawful
Councils
,
held
in
those
parts
in
the
minority
and
nonage
of
ours
.
Nor
must
a
few
differences
,
more
remarkable
in
the
eyes
of
man
,
than
perhaps
in
the
judgement
of
God
,
excommunicate
from
Heaven
one
another
,
much
less
those
Christians
who
are
in
a
manner
all
Martyrs
,
maintaining
their
Faith
,
in
the
noble
way
of
perfecution
,
and
serving
God
in
the
Fire
,
whereas
we
honour
him
in
the
Sunshine
.
'T
is
true
,
we
all
hold
there
is
a
number
of
Elect
,
and
many
to
be
saved
;
yet
take
our
Opinions
together
,
and
from
the
confusion
thereof
there
will
be
no
such
thing
as
salvation
,
nor
shall
any
one
be
saved
.
For
first
,
the
Church
of
Rome
condemneth
us
,
we
likewise
them
;
the
Sub-reformists
and
Sectaries
sentence
the
Doctrine
of
our
Church
as
damnable
;
the
Atomist
,
or
Familist
,
reprobates
all
these
;
and
all
these
,
them
again
.
Thus
whilst
the
Mercies
of
God
do
promise
us
Heaven
,
our
conceits
and
opinions
exclude
us
from
that
place
.
There
must
be
therefore
more
than
one
St.
Peter
;
particular
Churches
and
Sects
usurp
the
gates
of
Heaven
,
and
turn
the
key
against
each
other
:
and
thus
we
go
to
Heaven
against
each
others
wills
,
conceits
and
opinions
;
and
with
as
much
uncharity
as
ignorance
,
do
err
I
fear
in
points
not
only
of
our
own
,
but
one
anothers
salvation
.
Sect.
57
I
believe
many
are
saved
,
who
to
man
seem
reprobated
;
and
many
are
reprobated
,
who
in
the
opinion
and
sentence
of
man
stand
elected
:
there
will
appear
at
the
Last
day
,
strange
and
unexpected
examples
,
both
of
his
Justice
and
his
Mercy
;
and
therefore
to
define
either
,
is
folly
in
man
,
and
insolency
even
in
the
Devils
:
those
acute
and
subtil
spirits
in
all
their
sagacity
,
can
hardly
divine
who
shall
be
saved
;
which
if
they
could
Prognostick
,
their
labour
were
at
an
end
;
nor
need
they
compass
the
earth
seeking
whom
they
may
devour
.
*
Those
who
upon
a
rigid
application
of
the
Law
,
sentence
Solomon
unto
damnation
,
]
condemn
not
onely
him
,
but
themselves
,
and
the
whole
World
;
for
by
the
Letter
,
and
written
Word
of
God
,
we
are
without
exception
in
the
state
of
Death
;
but
there
is
a
prerogative
of
God
,
and
an
arbitrary
pleasure
above
the
Letter
of
his
own
Law
,
by
which
alone
we
can
pretend
unto
Salvation
,
and
through
which
Solomon
might
be
as
easily
saved
as
those
who
condemn
him
.
Sect.
58
The
number
of
those
who
pretend
unto
Salvation
,
and
those
infinite
swarms
who
think
to
pass
through
the
eye
of
this
Needle
,
have
much
amazed
me
.
That
name
and
compellation
of
little
Flock
,
doth
not
comfort
,
but
deject
my
Devotion
,
especially
when
I
reflect
upon
mine
own
unworthiness
,
wherein
,
according
to
my
humble
apprehensions
,
I
am
below
them
all
.
I
believe
there
shall
never
be
an
Anarchy
in
Heaven
,
but
as
there
are
Hierarchies
amongst
the
Angels
,
so
shall
there
be
degrees
of
priority
amongst
the
Saints
.
Yet
is
it
(
I
protest
)
beyond
my
ambition
to
aspire
unto
the
first
ranks
;
my
desires
onely
are
,
and
I
shall
be
happy
therein
,
to
be
but
the
last
man
,
and
bring
up
the
Rere
in
Heaven
.
Sect.
59
Again
,
I
am
confident
,
and
fully
perswaded
,
yet
dare
not
take
my
oath
of
my
Salvation
:
I
am
as
it
were
sure
,
and
do
believe
without
all
doubt
,
that
there
is
such
a
City
as
Constantinople
;
yet
for
me
to
take
my
Oath
thereon
,
were
a
kind
of
Perjury
,
because
I
hold
no
infallible
warrant
from
my
own
sense
to
confirm
me
in
the
certainty
thereof
:
And
truly
,
though
many
pretend
an
absolute
certainty
of
their
Salvation
,
yet
when
an
humble
Soul
shall
contemplate
our
own
unworthiness
,
she
shall
meet
with
many
doubts
,
and
suddenly
find
how
little
we
stand
in
need
of
the
Precept
of
St.
Paul
,
Work
out
your
salvation
with
fear
and
trembling
.
That
which
is
the
cause
of
my
Election
,
I
hold
to
be
the
cause
of
my
Salvation
,
which
was
the
mercy
and
beneplacit
of
God
,
before
I
was
,
or
the
foundation
of
the
World
.
Before
Abraham
was
,
I
am
,
is
the
saying
of
Christ
;
yet
is
it
true
in
some
sense
,
if
I
say
it
of
my self
;
for
I
was
not
onely
before
my self
,
but
Adam
,
that
is
,
in
the
Idea
of
God
,
and
the
decree
of
that
Synod
held
from
all
Eternity
.
And
in
this
sense
,
I
say
,
the
World
was
before
the
Creation
,
and
at
an
end
before
it
had
a
beginning
;
and
thus
was
I
dead
before
I
was
alive
;
though
my
grave
be
England
,
my
dying
place
was
Paradise
;
and
Eve
miscarried
of
me
,
before
she
conceiv'd
of
Cain
.
Sect.
60
Insolent
zeals
that
do
decry
good
Works
,
and
rely
onely
upon
Faith
,
take
not
away
merit
:
for
depending
upon
the
efficacy
of
their
Faith
,
they
enforce
the
condition
of
God
,
and
in
a
more
sophistical
way
do
seem
to
challenge
Heaven
.
It
was
decreed
by
God
,
that
only
those
that
lapt
in
the
water
like
Dogs
,
should
have
the
honour
to
destroy
the
Midianites
;
yet
could
none
of
those
justly
challenge
,
or
imagine
he
deserved
that
honour
thereupon
.
I
do
not
deny
,
but
that
true
Faith
,
and
such
as
God
requires
,
is
not
onely
a
mark
or
token
,
but
also
a
means
of
our
Salvation
;
but
where
to
find
this
,
is
as
obscure
to
me
,
as
my
last
end
.
And
if
our
Saviour
could
object
unto
his
own
Disciples
and
Favourites
,
a
Faith
,
that
,
to
the
quantity
of
a
grain
of
Mustard-seed
,
is
able
to
remove
Mountains
;
surely
that
which
we
boast
of
,
is
not
any
thing
,
or
at
the
most
,
but
a
remove
from
nothing
.
This
is
the
Tenor
of
my
belief
;
wherein
,
though
there
be
many
things
singular
,
and
to
the
humour
of
my
irregular
self
;
yet
if
they
square
not
with
maturer
Judgements
I
disclaim
them
,
and
do
no
further
favour
them
,
than
the
learned
and
best
judgements
shall
authorize
them
.
The
Second
Part.
Sect.
1
NOw
for
that
other
Virtue
of
Charity
,
without
which
Faith
is
a
meer
notion
,
and
of
no
existence
,
I
have
ever
endeavoured
to
nourish
the
merciful
disposition
and
humane
inclination
I
borrowed
from
my
Parents
,
and
regulate
it
to
the
written
and
prescribed
Laws
of
Charity
;
and
if
I
hold
the
true
Anatomy
of
my self
,
I
am
delineated
and
naturally
framed
to
such
a
piece
of
virtue
.
For
I
am
of
a
constitution
so
general
,
that
it
comforts
and
sympathizeth
with
all
things
;
I
have
no
antipathy
,
or
rather
Idio-syncrasie
,
in
dyet
,
humour
,
air
,
any
thing
:
*
I
wonder
not
at
the
French
for
their
dishes
of
Frogs
,
Snails
,
]
and
Toadstools
;
not
at
the
Jews
for
Locusts
and
Grass-hoppers
;
but
being
amongst
them
,
make
them
my
common
Viands
;
and
I
find
they
agree
with
my
Stomach
as
well
as
theirs
.
I
could
digest
a
Sallad
gathered
in
a
Church-yard
,
as
well
as
in
a
Garden
.
I
cannot
start
at
the
presence
of
a
Serpent
,
Scorpion
,
Lizard
,
or
Salamander
:
at
the
sight
of
a
Toad
or
Viper
,
I
find
in
me
no
desire
to
take
up
a
stone
to
destroy
them
.
I
feell
not
in
my self
those
common
Antipathies
that
I
can
discover
in
others
:
Those
National
repugnances
do
not
touch
me
,
nor
do
I
behold
with
prejudice
the
French
,
Italian
,
Spaniard
and
Dutch
;
but
where
I
find
their
actions
in
ballance
with
my
Country-men's
,
I
honour
,
love
,
and
embrace
them
in
some
degree
.
I
was
born
in
the
eighth
Climate
,
but
seem
for
to
be
framed
and
constellated
unto
all
:
I
am
no
Plant
that
will
not
prosper
out
of
a
Garden
:
All
places
,
all
airs
make
unto
me
one
Countrey
;
I
am
in
England
,
every
where
,
and
under
any
Meridian
.
I
have
been
shipwrackt
,
yet
am
not
enemy
with
the
Sea
or
Winds
;
I
can
study
,
play
,
or
sleep
in
a
Tempest
.
In
brief
,
I
am
averse
from
nothing
;
my
Conscience
would
give
me
the
lye
if
I
should
absolutely
detest
or
hate
any
essence
but
the
Devil
;
or
so
at
least
abhor
any
thing
,
but
that
we
might
come
to
composition
.
If
there
be
any
among
those
common
objects
of
hatred
I
do
contemn
and
laugh
at
,
it
is
that
great
enemy
of
Reason
,
Virtue
and
Religion
,
the
Multitude
;
that
numerous
piece
of
monstrosity
,
which
taken
asunder
seem
men
,
and
the
reasonable
creatures
of
God
;
but
confused
together
,
make
but
one
great
beast
,
and
a
monstrosity
more
prodigious
then
Hydra
:
it
is
no
breach
of
Charity
to
call
these
Fools
;
it
is
the
style
all
holy
Writers
have
afforded
them
,
set
down
by
Solomon
in
Canonical
Scripture
,
and
a
point
of
our
Faith
to
believe
so
.
Neither
in
name
of
Multitude
do
I
onely
include
the
base
and
minor
sort
of
people
;
there
is
a
rabble
even
amongst
the
Gentry
,
a
sort
of
Plebeian
heads
,
whose
fancy
moves
with
the
same
wheel
as
these
;
men
in
the
same
Level
with
Mechanicks
,
though
their
fortunes
do
somewhat
guild
their
infirmities
,
and
their
purses
compound
for
their
follies
.
But
as
in
casting
account
,
three
or
four
men
together
come
short
in
account
of
one
man
placed
by
himself
below
them
:
So
neither
are
a
troop
of
these
ignorant
Doradoes
,
of
that
true
esteem
and
value
,
as
many
a
forlorn
person
,
whose
condition
doth
place
them
below
their
feet
.
Let
us
speak
like
Politicians
,
there
is
a
Nobility
without
Heraldry
,
a
natural
dignity
,
whereby
one
man
is
ranked
with
another
;
another
filed
before
him
,
according
to
the
quality
of
his
Desert
,
and
preheminence
of
his
good
parts
:
Though
the
corruption
of
these
times
,
and
the
byas
of
present
practice
wheel
another
way
.
Thus
it
was
in
the
first
and
primitive
Common-wealths
,
and
is
yet
in
the
integrity
and
Cradle
of
well-order'd
Polities
,
till
corruption
getteth
ground
,
ruder
desires
labouring
after
that
which
wiser
considerations
contemn
;
every
one
having
a
liberty
to
amass
and
heap
up
riches
,
and
they
a
license
or
faculty
to
do
or
purchase
any
thing
.
Sect.
2
This
general
and
indifferent
temper
of
mine
,
doth
more
neerly
dispose
me
to
this
noble
virtue
.
It
is
a
happiness
to
be
born
and
framed
unto
virtue
,
and
to
grow
up
from
the
seeds
of
nature
.
rather
than
the
inoculation
and
forced
graffs
of
education
:
yet
if
we
are
directed
only
by
our
particular
Natures
,
and
regulate
our
inclinations
by
no
higher
rule
than
that
of
our
reasons
,
we
are
but
Moralists
;
Divinity
will
still
call
us
Heathens
,
Therefore
this
great
work
of
charity
,
must
have
other
motives
,
ends
,
and
impulsions
:
I
give
no
alms
only
to
satisfie
the
hunger
of
my
Brother
,
but
to
fulfil
and
accomplish
the
Will
and
Command
of
my
God
;
I
draw
not
my
purse
for
his
sake
that
demands
it
,
but
his
that
enjoyned
it
;
I
relieve
no
man
upon
the
Rhetorick
of
his
miseries
,
nor
to
content
mine
own
commiserating
disposition
:
for
this
is
still
but
moral
charity
,
and
an
act
that
oweth
more
to
passion
than
reason
.
He
that
relieves
another
upon
the
bare
suggestion
and
bowels
of
pity
,
doth
not
this
so
much
for
his
sake
,
as
for
his
own
:
for
by
compassion
we
make
others
misery
our
own
;
and
so
by
relieving
them
,
we
relieve
our selves
also
.
It
is
as
erroneous
a
conceit
to
redress
other
Mens
misfortunes
upon
the
common
considerations
or
merciful
natures
,
that
it
may
be
one
day
our
own
case
;
for
this
is
a
sinister
and
politick
kind
of
charity
,
whereby
we
seem
to
bespeak
the
pities
of
men
in
the
like
occasions
:
and
truly
I
have
observed
that
those
professed
Eleemosynaries
,
though
in
a
croud
or
multitude
,
do
yet
direct
and
place
their
petitions
on
a
few
and
selected
persons
:
there
is
surely
a
Physiognomy
,
which
those
experienced
and
Master-Mendicants
observe
;
whereby
they
instantly
discover
a
merciful
aspect
,
and
will
single
out
a
face
,
wherein
they
spy
the
signatures
and
marks
of
Mercy
:
for
there
are
mystically
in
our
faces
certain
Characters
which
carry
in
them
the
motto
of
our
Souls
,
wherein
he
that
can
read
A.
B.
C.
may
read
our
natures
.
I
hold
moreover
that
there
is
a
Phytognomy
,
or
Physiognomy
,
not
only
of
Men
;
but
of
Plants
and
Vegetables
;
and
in
every
one
of
them
,
some
outward
figures
which
hang
as
signs
or
bushes
of
their
inward
forms
.
The
Finger
of
God
hath
left
an
Inscription
upon
all
his
works
,
not
graphical
,
or
composed
of
Letters
,
but
of
their
several
forms
,
constitutions
,
parts
,
and
operations
;
which
aptly
joyned
together
do
make
one
word
that
doth
express
their
natures
.
By
these
Letters
God
calls
the
Stars
by
their
names
;
and
by
this
Alphabet
Adam
assigned
to
every
creature
a
name
peculiar
to
its
Nature
.
Now
there
are
besides
these
Characters
in
our
Faces
,
certain
mystical
figures
in
our
Hands
,
which
I
dare
not
call
meer
dashes
,
strokes
,
a
la
volee
,
or
at
random
,
because
delineated
by
a
Pencil
that
never
works
in
vain
;
and
hereof
I
take
more
particular
notice
,
because
I
carry
that
in
mine
own
hand
,
which
I
could
never
read
of
,
nor
discover
in
another
.
Aristotle
I
confess
,
in
his
acute
,
and
singular
Book
of
Physiognomy
,
hath
made
no
mention
of
Chiromancy
;
yet
I
believe
the
Egyptians
,
who
were
neerer
addicted
to
those
abstruse
and
mystical
sciences
,
had
a
knowledge
therein
;
to
which
those
vagabond
and
counterfeit
Egyptians
did
after
pretend
,
and
perhaps
retained
a
few
corrupted
principles
,
which
sometimes
might
verifie
their
prognosticks
.
It
is
the
common
wonder
of
all
men
,
*
how
among
so
many
millions
of
faces
,
there
should
be
none
alike
:
]
Now
contrary
,
I
wonder
as
much
how
there
should
be
any
.
He
that
shall
consider
how
many
thousand
several
words
have
been
carelesly
and
without
study
composed
out
of
24
Letters
;
withal
,
how
many
hundred
lines
there
are
to
be
drawn
in
the
Fabrick
of
one
Man
;
shall
easily
find
that
this
variety
is
necessary
:
And
it
will
be
very
hard
that
they
shall
so
concur
,
as
to
make
one
portract
like
another
.
Let
a
Painter
carelesly
limb
out
a
million
of
Faces
,
and
you
shall
find
them
all
different
;
yea
let
him
have
his
Copy
before
him
,
yet
after
all
his
art
there
will
remain
a
sensible
distinction
;
for
the
pattern
or
example
of
every
thing
is
the
perfectest
in
that
kind
,
whereof
we
still
come
short
,
though
we
transcend
or
go
beyond
it
,
because
herein
it
is
wide
,
and
agrees
not
in
all
points
unto
the
Copy
.
Nor
doth
the
similitude
of
Creatures
disparage
the
variety
of
Nature
,
nor
any
way
confound
the
Works
of
God
.
For
even
in
things
alike
there
is
diversity
;
and
those
that
do
seem
to
accord
,
do
manifestly
disagree
.
And
thus
is
man
like
God
;
for
in
the
same
things
that
we
resemble
him
,
we
are
utterly
different
from
him
.
There
was
never
any
thing
so
like
another
,
as
in
all
points
to
concur
;
there
will
ever
some
reserved
difference
slip
in
,
to
prevent
the
identity
,
without
which
,
two
several
things
would
not
be
alike
,
but
the
same
,
which
is
impossible
.
Sect.
3
But
to
return
from
Philosophy
to
Charity
:
I
hold
not
so
narrow
a
conceit
of
this
virtue
,
as
to
conceive
that
to
give
Alms
,
is
onely
to
be
Charitable
,
or
think
a
piece
of
Liberality
can
comprehend
the
Total
of
Charity
.
Divinity
hath
wisely
divided
the
acts
thereof
into
many
branches
,
and
hath
taught
us
in
this
narrow
way
,
many
paths
unto
goodness
:
as
many
ways
as
we
may
do
good
,
so
many
ways
we
may
be
charitable
:
there
are
infirmities
,
not
onely
of
Body
,
but
of
Soul
and
Fortunes
,
which
do
require
the
merciful
hand
of
our
abilities
.
I
cannot
contemn
a
man
for
ignorance
,
but
behold
him
with
as
much
pity
as
I
do
Lazarus
.
It
is
no
greater
Charity
to
cloath
his
body
,
than
apparel
the
nakedness
of
his
Soul
.
It
is
an
honourable
object
to
see
the
reasons
of
other
men
wear
our
Liveries
,
and
their
borrowed
understandings
do
homage
to
the
bounty
of
ours
:
It
is
the
cheapest
way
of
beneficence
,
and
like
the
natural
charity
of
the
Sun
,
illuminates
another
without
obscuring
it self
.
To
be
reserved
and
caitiff
in
this
part
of
goodness
,
is
the
sordidest
piece
of
covetousness
,
and
more
contemptible
than
pecuniary
Avarice
.
To
this
(
as
calling
my self
a
Scholar
)
I
am
obliged
by
the
duty
of
my
condition
:
I
make
not
therefore
my
head
a
grave
,
but
a
treasure
of
knowledge
;
I
intend
no
Monopoly
,
but
a
community
in
learning
;
I
study
not
for
my
own
sake
only
,
but
for
theirs
that
study
not
for
themselves
.
I
envy
no
man
that
knows
more
than
my self
,
but
pity
them
that
know
less
.
I
instruct
no
man
as
an
exercise
of
my
knowledge
,
or
with
an
intent
rather
to
nourish
and
keep
it
alive
in
mine
own
head
,
then
beget
and
propagate
it
in
his
;
and
in
the
midst
of
all
my
endeavours
,
there
is
but
one
thought
that
dejects
me
,
that
my
acquired
parts
must
perish
with
my self
,
nor
can
be
Legacied
among
my
honoured
Friends
.
I
cannot
fall
out
,
or
contemn
a
man
for
an
errour
,
or
conceive
why
a
difference
in
Opinion
should
divide
an
affection
:
For
Controversies
,
Disputes
,
and
Argumentations
,
both
in
Philosophy
,
and
in
Divinity
,
if
they
meet
with
discreet
and
peaceable
natures
,
do
not
infringe
the
Laws
of
Charity
:
in
all
disputes
,
so
much
as
there
is
of
passion
,
so
much
there
is
of
nothing
to
the
purpose
;
for
then
Reason
,
like
a
bad
Hound
,
spends
upon
a
false
Scent
,
and
forsakes
the
question
first
started
.
And
this
is
one
reason
why
Controversies
are
never
determined
;
for
though
they
be
amply
proposed
,
they
are
scarce
at
all
handled
,
they
do
so
swell
with
unnecessary
Digressions
;
and
the
Parenthesis
on
the
party
,
is
often
as
large
as
the
main
discourse
upon
the
subject
.
The
Foundations
of
Religion
are
already
established
,
and
the
Principles
of
Salvation
subscribed
unto
by
all
;
there
remains
not
many
controversies
worth
a
Passion
,
and
yet
never
any
disputed
without
,
not
only
in
Divinity
,
but
inferiour
Arts
:
*
What
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
hot
skirmish
is
betwixt
S.
and
T.
in
Lucian
:
]
How
do
Grammarians
hack
and
slash
for
the
Genitive
case
in
Jupiter
?
How
do
they
break
their
own
pates
,
to
salve
that
of
Priscian
:
Si
foret
in
terris
,
rideret
Democritus
.
Yea
,
even
amongst
wiser
militants
,
how
many
wounds
have
been
given
,
and
credits
slain
,
for
the
poor
victory
of
an
opinion
,
or
beggerly
conquest
of
a
distinction
?
Scholars
are
men
of
Peace
,
they
bear
no
Arms
,
‖
but
their
tongues
are
sharper
than
Actus
his
razor
;
]
their
Pens
carry
farther
,
and
give
a
lowder
report
tban
Thunder
:
I
had
rather
stand
the
shock
of
a
Basilisco
,
than
the
fury
of
a
merciless
Pen.
It
is
not
meer
Zeal
to
Learning
,
or
Devotion
to
the
Muses
,
that
wiser
Princes
Patron
the
Arts
,
and
carry
an
indulgent
aspect
unto
Scholars
;
but
a
desire
to
have
their
names
eternized
by
the
memory
of
their
writings
,
and
a
fear
of
the
revengeful
Pen
of
succeeding
ages
:
for
these
are
the
men
,
that
when
they
have
played
their
parts
,
and
had
their
exits
,
must
step
out
and
give
the
moral
of
their
Scenes
,
and
deliver
unto
Posterity
an
Inventory
of
their
Virtues
and
Vices
.
And
surely
there
goes
a
great
deal
of
Conscience
to
the
compiling
of
an
History
:
there
is
no
reproach
to
the
scandal
of
a
Story
;
it
is
such
an
authentick
kind
of
falshood
,
that
with
authority
belies
our
good
names
to
all
Nations
and
Posterity
.
Sect.
4
There
is
another
offence
unto
Charity
,
which
no
Author
hath
ever
written
of
,
and
few
take
notice
of
;
and
that
's
the
reproach
,
not
of
whole
professions
,
mysteries
and
conditions
,
but
of
whole
Nations
;
wherein
by
opprobrious
Epithets
we
miscal
each
other
,
and
by
an
uncharitable
Logick
,
from
a
disposition
in
a
few
,
conclude
a
habit
in
all
.
Le
mutin
Anglois
,
&
le
bravache
Escossois
;
Le
bougre
Italian
,
&
le
fol
Francois
;
Le
Poultron
Romani
,
le
larron
de
Gasnongne
,
L'
Espagnol
superbe
,
&
l'
Aleman
yurongne
.
*
St.
Paul
,
that
calls
the
Cretians
lyars
,
doth
it
but
indirectly
,
and
upon
quotation
of
their
own
Poet.
]
‖
It
is
as
bloody
a
thought
in
one
way
,
as
Nero's
was
in
another
.
For
by
a
word
we
wound
a
thousand
,
]
and
at
one
blow
assassine
the
honour
of
a
Nation
.
It
is
as
compleat
a
piece
of
madness
to
miscal
and
rave
against
the
times
;
or
think
to
recal
men
to
reason
,
by
a
fit
of
passion
:
Democritus
,
that
thought
to
laugh
the
times
into
goodness
,
seems
to
me
as
deeply
Hypochondriack
,
as
Heraclitus
that
bewailed
them
.
It
moves
not
my
spleen
to
behold
the
multitude
in
their
proper
humours
,
that
is
,
in
their
fits
of
folly
and
madness
,
as
well
understanding
that
wisdom
is
not
prophan'd
unto
the
World
,
and
't
is
the
priviledge
of
a
few
to
be
Vertuous
.
They
that
endeavour
to
abolish
Vice
,
destroy
also
Virtue
,
for
contraries
,
though
they
destroy
one
another
;
are
yet
in
life
of
one
another
.
Thus
Virtue
(
abolish
vice
)
is
an
Idea
:
again
,
the
community
of
sin
doth
not
disparage
goodness
;
for
when
Vice
gains
upon
the
major
part
,
Virtue
,
in
whom
it
remains
,
becomes
more
excellent
;
and
being
lost
in
some
,
multiplies
its
goodness
in
others
,
which
remain
untouched
,
and
persist
intire
in
the
general
inundation
.
I
can
therefore
behold
Vice
without
a
Satyr
,
content
only
with
an
admonition
,
or
instructive
reprehension
,
,
for
Noble
Natures
,
and
such
as
are
capable
of
goodness
,
are
railed
into
vice
,
that
might
as
easily
be
admonished
into
virtue
;
and
we
should
be
all
so
far
the
Orators
of
goodness
,
as
to
protract
her
from
the
power
of
Vice
,
and
maintain
the
cause
of
injured
truth
.
No
man
can
justly
censure
or
condemn
another
,
because
indeed
no
man
truly
knows
another
.
This
I
perceive
in
my self
;
for
I
am
in
the
dark
to
all
the
world
,
and
my
nearest
friends
behold
me
but
in
a
cloud
:
those
that
know
me
but
superficially
,
think
less
of
me
than
I
do
of
my self
;
those
of
my
neer
acquaintance
think
more
:
God
,
who
truly
knows
me
,
knows
that
I
am
nothing
;
for
he
only
beholds
me
,
and
all
the
world
;
who
looks
not
on
us
through
a
derived
ray
,
or
a
trajection
of
a
sensible
species
,
but
beholds
the
substance
without
the
helps
of
accidents
,
and
the
forms
of
things
,
as
we
their
operations
.
Further
,
no
man
can
judge
another
,
because
no
man
knows
himself
;
for
we
censure
others
but
as
they
disagree
from
that
humour
which
we
fancy
laudible
in
our selves
,
and
commend
others
but
for
that
wherein
they
seem
to
quadrate
and
consent
with
us
.
So
that
in
conclusion
,
all
is
but
that
we
all
condem
,
Self-love
.
'T
is
the
general
complaint
of
these
times
,
and
perhaps
of
those
past
,
that
charity
grows
cold
;
which
I
perceive
most
verified
in
those
which
most
do
manifest
the
fires
and
flames
of
zeal
;
for
it
is
a
virtue
that
best
agrees
with
coldest
natures
,
and
such
as
are
complexioned
for
humility
.
But
how
shall
we
expect
Charity
towards
others
,
when
we
are
uncharitable
to
our selves
?
Charity
begins
at
home
,
is
the
voice
of
the
World
;
yet
is
every
man
his
greatest
enemy
,
and
as
it
were
,
his
own
Executioner
.
Non
occides
,
is
the
Commandment
of
God
,
yet
scarce
observed
by
any
man
;
for
I
perceive
every
man
is
his
own
Atropos
,
and
lends
a
hand
to
cut
the
thred
of
his
own
days
.
Cain
was
not
therefore
the
first
Murtherer
,
but
Adam
,
who
brought
in
death
;
whereof
he
beheld
the
practice
and
example
in
his
own
son
Abel
,
and
saw
that
verified
in
the
experience
of
another
,
which
faith
could
not
perswade
him
in
the
Theory
of
himself
.
Sect.
5
There
is
,
I
think
,
no
man
that
apprehends
his
own
miseries
less
than
my self
,
and
no
man
that
so
neerly
apprehends
anothers
.
I
could
lose
an
arm
without
a
tear
,
and
with
few
groans
,
methinks
,
be
quartered
into
pieces
;
yet
can
I
weep
most
seriously
at
a
Play
,
and
receive
with
true
passion
,
the
counterfeit
grief
of
those
known
and
professed
Impostures
.
It
is
a
barbarous
part
of
inhumanity
to
add
unto
any
afflicted
parties
misery
,
or
indeavour
to
multiply
in
any
man
,
a
passion
,
whose
single
nature
is
already
above
his
patience
:
this
was
the
greatest
affliction
of
Job
;
and
those
oblique
expostulations
of
his
Friends
,
a
deeper
injury
than
the
down-right
blows
of
the
Devil
.
It
is
not
the
tears
of
our
own
eyes
only
,
but
of
our
friends
also
,
that
do
exhaust
the
current
of
our
sorrows
;
which
falling
into
many
streams
,
runs
more
peaceably
,
and
is
contented
with
a
narrower
channel
.
It
is
an
act
within
the
power
of
charity
,
to
translate
a
passion
out
of
one
brest
into
another
,
and
to
divide
a
sorrow
almost
out
of
it self
;
for
an
affliction
,
like
a
dimension
,
may
be
so
divided
,
as
if
not
indivisible
,
at
least
to
become
insensible
.
Now
with
my
friend
I
desire
not
to
share
or
participate
,
but
to
engross
his
sorrows
,
that
by
making
them
mine
own
,
I
may
more
easily
discuss
them
;
for
in
mine
own
reason
,
and
within
my self
,
I
can
command
that
,
which
I
cannot
intreat
without
my self
,
and
within
the
circle
of
another
.
I
have
often
thought
those
noble
pairs
and
examples
of
friendship
not
so
truly
Histories
of
what
had
been
,
as
fictions
of
what
should
be
;
but
I
now
perceive
nothing
in
them
but
possibilities
,
nor
any
thing
in
the
Heroick
examples
of
Damon
and
Pythias
,
Achilles
and
Patroclus
,
which
methinks
upon
some
grounds
I
could
not
perform
within
the
narrow
compass
of
my self
.
That
a
man
should
lay
down
his
life
for
his
Friend
,
seems
strange
to
vulgar
affections
,
and
such
as
confine
themselves
within
that
Worldly
principle
,
Charity
begins
at
home
.
For
my
own
part
,
I
could
never
remember
the
relations
that
I
held
unto
my self
,
nor
the
respect
that
I
owe
unto
my
own
nature
,
in
the
cause
of
God
,
my
Country
,
and
my
Friends
.
Next
to
these
three
I
do
embrace
my self
:
I
confess
I
do
not
observe
that
order
that
the
Schools
ordain
our
affections
,
to
love
our
Parents
,
Wives
,
Children
,
and
then
our
Friends
;
for
excepting
the
injunctions
of
Religior
,
I
do
not
find
in
my self
such
a
necessary
and
indissoluble
Sympathy
to
all
those
of
my
blood
.
I
hope
I
do
not
break
the
fifth
Commandment
,
if
I
conceive
I
may
love
my
friend
before
the
nearest
of
my
blood
,
even
those
to
whom
I
owe
the
principles
of
life
:
I
never
yet
cast
a
true
affection
on
a
woman
,
but
I
have
loved
my
friend
as
I
do
virtue
,
my
soul
,
my
God
.
From
hence
me
thinks
I
do
conceive
how
God
loves
man
,
what
happiness
there
is
in
the
love
of
God
.
Omitting
all
other
,
there
are
three
most
mystical
unions
;
two
natures
in
one
person
;
three
persons
in
one
nature
;
one
soul
in
two
bodies
.
For
though
indeed
they
be
really
divided
,
yet
are
they
so
united
,
as
they
seem
but
one
,
and
make
rather
a
duality
than
two
distinct
souls
.
Sect.
6
There
are
wonders
in
true
affection
;
it
is
a
body
of
Enigma
's
,
mysteries
and
riddles
;
wherein
two
so
become
one
,
as
they
both
become
two
:
I
love
my
friend
before
my self
,
and
yet
methinks
I
do
not
love
him
enough
:
some
few
months
hence
,
my
multiplied
affection
will
make
me
believe
I
have
not
loved
him
at
all
:
when
I
am
from
him
,
I
am
dead
till
I
be
with
him
;
when
I
am
with
him
,
I
am
not
satisfied
,
but
would
still
be
nearer
him
.
United
souls
are
not
satisfied
with
imbraces
,
but
desire
to
be
truly
each
other
;
which
being
impossible
,
their
desires
are
infinite
,
and
proceed
without
a
possibility
of
satisfaction
.
Another
misery
there
is
in
affection
,
that
whom
we
truly
love
like
our
own
,
we
forget
their
looks
,
nor
can
our
memory
retain
the
Idea
of
their
faces
;
and
it
is
no
wonder
:
for
they
are
our selves
,
and
our
affection
makes
their
looks
our
own
.
This
noble
affection
falls
not
on
vulgar
and
common
constitutions
,
but
on
such
as
are
mark'd
for
virtue
:
he
that
can
love
his
friend
with
this
noble
ardour
,
will
in
a
competent
degree
effect
all
.
Now
if
we
can
bring
our
affections
to
look
beyond
the
body
,
and
cast
an
eye
upon
the
soul
,
we
have
found
out
the
true
object
,
not
only
of
friendship
,
but
Charity
;
and
the
greatest
happiness
that
we
can
bequeath
the
soul
,
is
that
wherein
we
all
do
place
our
last
felicity
,
Salvation
;
which
though
it
be
not
in
our
power
to
bestow
,
it
is
in
our
charity
,
and
pious
invocations
to
desire
,
if
not
procure
and
further
.
I
cannot
contentedly
frame
a
prayer
for
my self
in
particular
,
without
a
catalogue
for
my
friends
;
nor
request
a
happiness
wherein
my
sociable
disposition
doth
not
desire
the
fellowship
of
my
neighbour
.
I
never
hear
the
Toll
of
a
passing
Bell
,
though
in
my
mirth
,
without
my
prayers
and
best
wishes
for
the
departing
spirit
:
I
cannot
go
to
cure
the
body
of
my
patient
,
but
I
forget
my
profession
,
and
call
unto
God
for
his
soul
:
I
cannot
see
one
say
his
prayers
,
but
in
stead
of
imitating
him
,
I
fall
into
a
supplication
for
him
,
who
perhaps
is
no
more
to
me
than
a
common
nature
:
and
if
God
hath
vouchsafed
an
ear
to
my
supplications
,
there
are
surely
many
happy
that
never
saw
me
,
and
enjoy
the
blessing
of
mine
unknown
devotions
.
To
pray
for
Enemies
,
that
is
,
for
their
salvation
,
is
no
harsh
precept
,
but
the
practice
of
our
daily
and
ordinary
devotions
.
*
I
cannot
believe
the
story
of
the
Italian
;
]
our
bad
wishes
and
uncharitable
desires
proceed
no
further
than
this
life
;
it
is
the
Devil
,
and
the
uncharitable
votes
of
Hell
,
that
desire
our
misery
in
the
World
to
come
.
Sect.
7
To
do
no
injury
,
nor
take
none
,
was
a
principle
,
which
to
my
former
years
,
and
impatient
affections
,
seemed
to
contain
enough
of
Morality
;
but
my
more
setled
years
,
and
Christian
constitution
,
have
fallen
upon
severer
resolutions
.
I
can
hold
there
is
no
such
thing
as
injury
;
that
if
there
be
,
there
is
no
such
injury
as
revenge
,
and
no
such
revenge
as
the
contempt
of
an
injury
;
that
to
hate
another
,
is
to
malign
himself
;
that
the
truest
way
to
love
another
,
is
to
despise
our selves
.
I
were
unjust
unto
mine
own
Conscience
,
if
I
should
say
I
am
at
variance
with
any
thing
like
my self
.
I
find
there
are
many
pieces
in
this
one
fabrick
of
man
;
this
frame
is
raised
upon
a
mass
of
Antipathies
:
I
am
one
methinks
,
but
as
the
World
;
wherein
notwithstanding
there
are
a
swarm
of
distinct
essences
,
and
in
them
another
World
of
contrarieties
;
we
carry
private
and
domestick
enemies
within
,
publick
and
more
hostile
adversaries
without
.
The
Devil
,
that
did
but
buffet
St.
Paul
,
plays
methinks
at
sharp
with
me
.
Let
me
be
nothing
,
if
within
the
compass
of
my self
,
I
do
not
find
the
battail
of
Lepanto
,
Passion
against
Reason
,
Reason
against
Faith
,
Faith
against
the
Devil
,
and
my
Conscience
against
all
.
There
is
another
man
within
me
,
that
's
angry
with
me
,
rebukes
,
commands
,
and
dastards
me
.
I
have
no
Conscience
of
Marble
,
to
resist
the
hammer
of
more
heavy
offences
;
nor
yet
too
soft
and
waxen
,
as
to
take
the
impression
of
each
single
peccadillo
or
scape
of
infirmity
:
I
am
of
a
strange
belief
,
that
it
is
as
easie
to
be
forgiven
some
sins
,
as
to
commit
some
others
.
Eor
my
Original
sin
,
I
hold
it
to
be
washed
away
in
my
Baptism
;
for
my
actual
transgressions
,
I
compute
and
reckon
with
God
,
but
from
my
last
repentance
,
Sacrament
,
or
general
absolution
;
and
therefore
am
not
terrified
with
the
sins
or
madness
of
my
youth
.
I
thank
the
goodness
of
God
,
*
I
have
no
sins
that
want
a
name
,
]
I
am
not
singular
in
offences
;
my
transgressions
are
Epidemical
,
and
from
the
common
breath
of
our
corruption
.
For
there
are
certain
tempers
of
body
,
which
matcht
with
an
humorous
depravity
of
mind
,
do
hatch
and
produce
vitiosities
,
whose
newness
and
monstrosity
of
nature
admits
no
name
;
‖
this
was
the
temper
of
that
Lecher
that
carnal'd
with
a
Statua
,
]
*
and
constitution
of
Nero
in
his
Spintrian
recreations
.
]
For
the
Heavens
are
not
only
fruitful
in
new
and
unheard-of
stars
,
the
Earth
in
plants
and
animals
;
but
mens
minds
also
in
villany
and
vices
:
now
the
dulness
of
my
reason
,
and
the
vulgarity
of
my
disposition
,
never
prompted
my
invention
,
nor
sollicited
my
affection
unto
any
of
those
;
yet
even
those
common
and
quotidian
infirmities
that
so
necessarily
attend
me
,
and
do
seem
to
be
my
very
nature
,
have
so
dejected
me
,
so
broken
the
estimation
that
I
should
have
otherwise
of
my self
,
that
I
repute
my self
the
most
abjectest
piece
of
mortality
.
Divines
prescribe
a
fit
of
sorrow
to
repentance
;
there
goes
indignation
,
anger
,
sorrow
,
hatred
,
into
mine
;
passions
of
a
contrary
nature
,
which
neither
seem
to
sute
with
this
action
,
nor
my
proper
constitution
.
It
is
no
breach
of
charity
to
our selves
,
to
be
at
variance
with
our
Vices
;
nor
to
abhor
that
part
of
us
,
which
is
an
enemy
to
the
ground
of
charity
,
our
God
;
wherein
we
do
but
imitate
our
great
selves
the
world
,
whose
divided
Antipathies
and
contrary
faces
do
yet
carry
a
charitable
regard
unto
the
whole
by
their
particular
discords
,
preserving
the
common
harmony
,
and
keeping
in
fetters
those
powers
,
whose
rebellions
once
Masters
,
might
be
the
ruine
of
all
.
Sect.
8
I
thank
God
,
amongst
those
millions
of
Vices
I
do
inherit
and
hold
from
Adam
,
I
have
escaped
one
,
and
that
a
mortal
enemy
to
Charity
,
the
first
and
farther-sin
,
not
onely
of
man
,
but
of
the
devil
,
Pride
;
a
vice
whose
name
is
comprehended
in
a
Monosyllable
,
but
in
its
nature
not
circumscribed
with
a
World
.
I
have
escaped
it
in
a
condition
that
can
hardly
avoid
it
.
Those
petty
acquisitions
and
reputed
perfections
that
advance
and
elevate
the
conceits
of
other
men
,
add
no
feathers
unto
mine
.
*
I
have
seen
a
Grammarian
towr
and
plume
himself
over
a
single
line
in
Horace
,
]
and
shew
more
pride
in
the
construction
of
one
Ode
,
than
the
Author
in
the
composure
of
the
whole
book
.
For
my
own
part
,
besides
the
Jargon
and
Patois
of
several
Provinces
,
I
understand
no
less
than
six
Languages
;
yet
I
protest
I
have
no
higher
conceit
of
my self
,
than
had
our
Fathers
before
the
consusion
of
Babel
,
when
there
was
but
one
Language
in
the
World
,
and
none
to
boast
himself
either
Linguist
or
Critick
.
I
have
not
onely
seen
several
Countries
,
beheld
the
nature
of
their
Climes
,
the
Chorography
of
their
Provinces
,
Topography
of
their
Cities
,
but
understood
their
several
Laws
,
Customs
and
Policies
;
yet
cannot
all
this
perswade
the
dulness
of
my
spirit
unto
such
an
opinion
of
my self
,
as
I
behold
in
nimbler
and
conceited
heads
,
that
never
looked
a
degree
beyond
their
Nests
.
I
know
the
names
,
and
somewhat
more
,
of
all
the
constellations
in
my
Horizon
;
yet
I
have
seen
a
prating
Mariner
,
that
could
onely
name
the
pointers
and
the
North
Star
,
out-talk
me
,
and
conceit
himself
a
whole
Sphere
above
me
.
I
know
most
of
the
Plants
of
my
Countrey
,
and
of
those
about
me
;
yet
methinks
I
do
not
know
so
many
as
when
I
did
but
know
a
hundred
,
and
had
scarcely
ever
Simpled
further
than
Cheap-side
.
For
indeed
,
heads
of
capacity
,
and
such
as
are
not
full
with
a
handful
,
or
easie
measure
of
knowledge
,
think
they
know
nothing
,
till
they
know
all
;
which
being
impossible
,
they
fall
upon
the
opinion
of
Socrates
,
and
only
know
they
know
not
any
thing
.
*
I
cannot
think
that
Homer
pin'd
away
upon
the
riddle
of
the
fisherman
,
]
or
‖
that
Aristotle
,
who
understood
the
uncertainty
of
knowledge
,
and
confessed
so
often
the
reason
of
man
too
weak
for
the
works
of
nature
,
did
ever
drown
himself
upon
the
flux
and
reflux
of
Euripus
.
]
We
do
but
learn
to
day
,
what
our
better
advanced
judgements
will
unteach
to
morrow
:
and
‖
Aristotle
doth
not
instruct
us
,
as
Plato
did
him
;
that
is
,
to
confute
himself
.
]
I
have
run
through
all
sorts
,
yet
find
no
rest
in
any
:
though
our
first
studies
and
junior
endeavours
may
style
us
Peripateticks
,
Stoicks
,
or
Academicks
,
yet
I
perceive
the
wisest
heads
prove
,
at
last
,
almost
all
Scepticks
,
and
stand
like
Janus
in
the
field
of
knowledge
.
I
have
therefore
one
common
and
authentick
Philosophy
I
learned
in
the
Schools
,
whereby
I
discourse
and
satisfie
the
reason
of
other
men
;
another
more
reserved
,
and
drawn
from
experience
,
whereby
I
content
mine
own
.
Solomon
,
that
complained
of
ignorance
in
the
height
of
knowledge
,
hath
not
only
humbled
my
conceits
,
but
discouraged
my
endeavours
.
There
is
yet
another
conceit
that
hath
sometimes
made
me
shut
my
books
,
which
tells
me
it
is
a
vanity
to
waste
our
days
in
the
blind
pursuit
of
knowledge
;
it
is
but
attending
a
little
longer
,
and
we
shall
enjoy
that
by
instinct
and
infusion
,
which
we
endeavour
at
hereby
labour
and
inquisition
.
It
is
better
to
sit
down
in
a
modest
ignorance
;
and
rest
contented
with
the
natural
blessing
of
our
own
reasons
,
than
buy
the
uncertain
knowledge
of
this
life
,
with
sweat
and
vexation
,
which
Death
gives
every
fool
gratis
,
and
is
an
accessary
of
our
glorification
.
Sect.
9
I
was
never
yet
once
,
and
commend
their
resolutions
who
never
marry
twice
:
not
that
I
dissallow
of
second
marriage
;
as
neither
in
all
cases
of
Polygamy
,
which
considering
some
times
,
and
the
unequal
number
of
both
sexes
,
may
be
also
necessary
.
The
whole
World
was
made
for
man
,
but
the
twelfth
part
of
man
for
woman
:
Man
is
the
whole
World
,
and
the
Breath
of
God
;
Woman
the
Rib
,
and
crooked
piece
of
man
.
*
I
could
be
content
that
we
might
procreate
like
trees
]
without
conjunction
,
or
that
there
were
any
way
to
perpetuate
the
World
without
this
trivial
and
vulgar
way
of
coition
;
it
is
the
foolishest
act
a
wise
man
commits
in
all
his
life
,
nor
is
there
any
thing
that
will
more
deject
his
cool'd
imagination
,
when
he
shall
consider
what
an
odd
and
unworthy
piece
of
folly
he
hath
committed
.
I
speak
not
in
prejudice
,
nor
am
averse
from
that
sweet
Sex
,
but
naturally
amorous
of
all
that
is
beautiful
;
I
can
look
a
whole
day
with
delight
upon
a
handsome
Picture
,
though
it
be
but
of
an
Horse
.
It
is
my
temper
,
and
I
like
it
the
better
,
to
affect
all
harmony
;
and
sure
there
is
musick
even
in
the
beauty
,
and
the
silent
note
which
Cupid
strikes
,
far
sweeter
than
the
sound
of
an
instrument
.
For
there
is
a
musick
where
ever
there
is
a
harmony
,
order
or
proportion
;
and
thus
far
we
may
maintain
the
musick
of
the
Sphears
:
for
those
well-ordered
motions
,
and
regular
paces
,
though
they
give
no
sound
unto
the
ear
,
yet
to
the
understanding
they
strike
a
note
most
full
of
harmony
.
Whosoever
is
harmonically
composed
,
delights
in
harmony
;
which
makes
me
much
distrust
the
symmetry
of
those
heads
which
declaim
against
all
Church-Musick
.
For
my self
,
not
only
from
my
obedience
,
but
my
particular
Genius
,
I
do
embrace
it
:
for
even
that
vulgar
and
Tavern-Musick
,
which
makes
one
man
merry
,
another
mad
,
strikes
in
me
a
deep
fit
of
devotion
,
and
a
profound
contemplation
of
the
first
Composer
.
There
is
something
in
it
of
Divinity
more
than
the
ear
discovers
:
it
is
an
Hieroglyphical
and
shadowed
lesson
of
the
whole
World
,
and
creatures
of
God
;
such
a
melody
to
the
ear
,
as
the
whole
World
well
understood
,
would
afford
the
understanding
.
In
brief
,
it
is
a
sensible
fit
of
that
harmony
,
which
intellectually
sounds
in
the
ears
of
God
.
I
will
not
say
with
Plato
,
the
soul
is
an
harmony
,
but
harmonical
,
and
hath
its
nearest
sympathy
unto
Musick
:
thus
some
whose
temper
of
body
agrees
,
and
humours
the
constitution
of
their
souls
,
are
born
Poets
,
though
indeed
all
are
naturally
inclined
unto
Rhythme
.
[
](A29880-e7160-b)†
†
Urbem
Romam
in
principio
Reges
habuere
.
This
made
Tacitus
in
the
very
first
line
of
his
Story
,
fall
upon
a
verse
,
and
Cicero
the
worst
of
Poets
,
but
[
](A29880-e7190-b)*
*
Pro
Archia
Poeta
.
declaiming
for
a
Poet
,
falls
in
the
very
first
sentence
upon
a
perfect
Hexameter
.
[
](A29880-e7200-b)†
†
In
qua
me
non
inficior
mediocriter
esse
.
I
feel
not
in
me
those
sordid
and
unchristian
desires
of
my
profession
;
I
do
not
secretly
implore
and
wish
for
Plagues
,
rejoyce
at
Famines
,
revolve
Ephemerides
and
Almanacks
,
in
expectation
of
malignant
Aspects
,
fatal
Conjunctions
and
Eclipses
:
I
rejoyce
not
at
unwholesome
Springs
,
nor
unseasonable
Winters
;
my
Prayer
goes
with
the
Husbandman's
;
I
desire
every
thing
in
its
proper
season
,
that
neither
men
nor
the
times
be
put
out
of
temper
.
Let
me
be
sick
my self
,
if
sometimes
the
malady
of
my
patient
be
not
a
disease
unto
me
;
I
desire
rather
to
cure
his
infirmities
than
my
own
necessities
:
where
I
do
him
no
good
,
methinks
it
is
scarce
honest
gain
;
though
I
confess
't
is
but
the
worthy
salary
of
our
well-intended
endeavours
.
I
am
not
only
ashamed
,
but
heartily
sorry
,
that
besides
death
,
there
are
diseases
incurable
;
yet
not
for
my
own
sake
,
or
that
they
be
beyond
my
Art
,
but
for
the
general
cause
and
sake
of
humanity
,
whose
common
cause
I
apprehend
as
mine
own
.
And
to
speak
more
generally
,
those
three
Noble
Professions
which
all
civil
Common-wealths
do
honour
,
are
raised
upon
the
fall
of
Adam
,
and
are
not
exempt
from
their
infirmities
;
there
are
not
only
diseases
incurable
in
Physick
,
but
cases
indissolvable
in
Laws
,
Vices
incorrigible
in
Divinity
:
if
general
Councils
may
err
,
I
do
not
see
why
particular
Courts
should
be
infallible
;
their
perfectest
rules
are
raised
upon
the
erroneous
reasons
of
Man
;
and
,
the
Laws
of
one
,
do
but
condemn
the
rules
of
another
;
as
Aristotle
oft-times
the
opinions
of
his
Predecessours
,
because
,
,
though
agreeable
to
reason
,
yet
were
not
consonant
to
his
own
rules
,
and
Logick
of
his
proper
Principles
.
Again
,
to
speak
nothing
of
the
Sin
against
the
Holy
Ghost
,
whose
cure
not
onely
,
but
whose
nature
is
unknown
;
I
can
cure
the
Gout
or
Stone
in
some
,
sooner
than
Divinity
Pride
or
Avarice
in
others
.
I
can
cure
Vices
by
Physick
,
when
they
remain
incurable
by
Divinity
;
and
shall
obey
my
Pills
,
when
they
contemn
their
precepts
.
I
boast
nothing
,
but
plainly
say
,
we
all
labour
against
our
own
cure
;
for
death
is
the
cure
of
all
diseases
.
There
is
no
Catholicon
or
universal
remedy
I
know
but
this
,
which
though
nauseous
to
queasie
stomacks
,
yet
to
prepared
appetites
is
Nectar
,
and
a
pleasant
potion
of
immortality
.
Sect.
10
For
my
Conversation
,
it
is
like
the
Sun
's
,
with
all
men
,
and
with
a
friendly
aspect
to
good
and
bad
.
Methinks
there
is
no
man
bad
,
and
the
worst
,
best
;
that
is
,
while
they
are
kept
within
the
circle
of
those
qualities
,
wherein
they
are
good
;
there
is
no
mans
mind
of
such
discordant
and
jarring
a
temper
,
to
which
a
tunable
disposition
may
not
strike
a
harmony
.
Magnae
virtutes
,
nec
minora
vitia
;
it
is
the
posie
of
the
best
natures
,
*
and
may
be
inverted
on
the
worst
;
]
there
are
in
the
most
depraved
and
venemous
dispositions
,
certain
pieces
that
remain
untoucht
,
which
by
an
Antiperistasis
become
more
excellent
,
or
by
the
excellency
of
their
antipathies
are
able
to
preserve
themselves
from
the
contagion
of
their
enemy
vices
,
and
persist
intire
beyond
the
general
corruption
.
For
it
is
also
thus
in
nature
.
The
greatest
Balsomes
do
lie
enveloped
in
the
bodies
of
most
powerful
Corrosives
;
I
say
moreover
,
and
I
ground
upon
experience
,
*
that
poisons
contain
within
themselves
their
own
Antidote
,
]
and
that
which
preserves
them
from
the
venome
of
themselves
,
without
which
they
were
not
deleterious
to
others
onely
,
but
to
themselves
also
.
But
it
is
the
corruption
that
I
fear
within
me
,
not
the
contagion
of
commerce
without
me
.
'T
is
that
unruly
regiment
within
me
,
that
will
destroy
me
;
't
is
I
that
do
infect
my self
,
‖
the
man
without
a
Navel
yet
lives
in
me
;
]
I
feel
that
original
canker
corrode
and
devour
me
;
and
therefore
Defenda
me
Dios
de
me
,
Lord
deliver
me
from
my self
,
is
a
part
of
my
Letany
,
and
the
first
voice
of
my
retired
imaginations
.
There
is
no
man
alone
,
because
every
man
is
a
Microcosm
,
and
carries
the
whole
World
about
him
;
Nunquam
minus
solus
quàm
cum
solus
,
/
though
it
be
the
Apothegme
of
a
wise
man
,
is
yet
true
in
the
mouth
of
a
fool
;
indeed
,
though
in
a
Wilderness
,
a
man
is
never
alone
,
not
only
because
he
is
with
himself
,
and
his
own
thoughts
,
but
because
he
is
with
the
Devil
;
who
ever
consorts
with
our
solitude
,
and
is
that
unruly
rebel
that
musters
up
those
disordered
motions
which
accompany
our
sequestred
imaginations
.
And
to
speak
more
narrowly
,
there
is
no
such
thing
as
solitude
,
nor
any
thing
that
can
be
said
to
be
alone
,
and
by
it self
,
but
God
,
who
is
his
own
circle
,
and
can
subsist
by
himself
;
all
others
,
besides
their
dissimilary
and
Heterogeneous
parts
,
which
in
a
manner
multiply
their
natures
,
cannot
subsist
without
the
concourse
of
God
,
and
the
society
of
that
hand
which
doth
uphold
their
natures
.
In
brief
,
there
can
be
nothing
truly
alone
,
and
by
its
self
,
which
is
not
truly
one
;
and
such
is
only
God
:
All
others
do
transcend
an
unity
,
and
so
by
consequence
are
many
.
Sect.
11
Now
for
my
life
,
it
is
a
miracle
of
thirty
years
,
which
to
relate
,
were
not
a
History
,
but
a
piece
of
Poetry
,
and
would
sound
to
common
ears
like
a
Fable
;
for
the
World
,
I
count
it
not
an
Inn
,
but
an
Hospital
;
and
a
place
,
not
to
live
,
but
to
dye
in
.
The
world
that
I
regard
is
my self
;
it
is
the
Microcosm
of
my
own
frame
that
I
cast
mine
eye
on
;
for
the
other
,
I
use
it
but
like
my
Globe
,
and
turn
it
round
sometimes
for
my
recreation
.
Men
that
look
upon
my
outside
,
perusing
only
my
condition
and
Fortunes
,
do
err
in
my
Altitude
,
for
I
am
above
Atlas
his
shoulders
.
The
earth
is
a
point
not
only
in
respect
of
the
Heavens
above
us
,
but
of
that
heavenly
and
celestial
part
within
us
:
that
mass
of
Flesh
that
circumscribes
me
,
limits
not
my
mind
:
that
surface
that
tells
the
Heavens
it
hath
an
end
,
cannot
perswade
me
I
have
any
:
I
take
my
circle
to
be
above
three
hundred
and
sixty
;
though
the
number
of
the
Ark
do
measure
my
body
,
it
comprehendeth
not
my
mind
:
whilst
I
study
to
find
how
I
am
a
Microcosm
or
little
World
,
I
find
my self
something
more
than
the
great
.
There
is
surely
a
piece
of
Divinity
in
us
,
something
that
was
before
the
Elements
,
and
owes
no
homage
unto
the
Sun
.
Nature
tells
me
I
am
the
Image
of
God
,
as
well
as
Scripture
:
he
that
understands
not
thus
much
,
hath
not
his
introduction
or
first
lesson
,
and
is
yet
to
begin
the
Alphabet
of
man
.
Let
me
not
injure
the
felicity
of
others
,
if
I
say
I
am
as
happy
as
any
;
Ruat
coelum
,
Fiat
voluntas
tua
,
salveth
all
;
so
that
whatsoever
happens
,
it
is
but
what
our
daily
prayers
desire
.
In
brief
,
I
am
content
,
and
what
should
providence
add
more
?
Surely
this
is
it
we
call
Happiness
,
and
this
do
I
enjoy
;
with
this
I
am
happy
in
a
dream
,
and
as
content
to
enjoy
a
happiness
in
a
fancy
,
as
others
in
a
more
apparent
truth
and
realty
.
There
is
surely
a
neerer
apprehension
of
any
thing
that
delights
us
in
our
dreams
,
than
in
our
waked
senses
;
without
this
I
were
unhappy
:
for
my
awaked
judgment
discontents
me
,
ever
whispering
unto
me
,
that
I
am
from
my
friend
;
but
my
friendly
dreams
in
night
requite
me
,
and
make
me
think
I
am
within
his
arms
.
I
thank
God
for
my
happy
dreams
,
as
I
do
for
my
good
rest
,
for
there
is
a
satisfaction
unto
reasonable
desires
,
and
such
as
can
be
content
with
a
fit
of
happiness
.
And
surely
it
is
not
a
melancholy
conceit
to
think
we
are
all
asleep
in
this
World
,
and
that
the
conceits
of
this
,
life
are
as
meer
dreams
to
those
of
the
next
,
as
the
Phantasms
of
the
night
,
to
the
conceits
of
the
day
.
There
is
an
equal
delusion
in
both
,
and
the
one
doth
but
seem
to
be
the
embleme
or
picture
of
the
other
;
we
are
somewhat
more
than
our selves
in
our
sleeps
,
and
the
slumber
of
the
body
seems
to
be
but
the
waking
of
the
soul
.
It
is
the
ligation
of
sense
,
but
the
liberty
of
reason
,
and
our
waking
conceptions
do
not
match
the
Fancies
of
our
sleeps
.
At
my
Nativity
,
my
Ascendant
was
the
watery
sign
of
Scorpius
;
I
was
born
in
the
Planetary
hour
of
Saturn
,
and
I
think
I
have
a
piece
of
that
Leaden
Planet
in
me
.
I
am
no
way
facetious
,
nor
disposed
for
the
mirth
and
galliardize
of
company
;
yet
in
one
dream
I
can
compose
a
whole
Comedy
,
behold
the
action
,
apprehend
the
justs
,
and
laugh
my self
awake
at
the
conceits
thereof
:
were
my
memory
as
faithful
as
my
reason
is
then
fruitful
,
I
would
never
study
but
in
my
dreams
;
and
this
time
also
would
I
chuse
for
my
devotions
:
but
*
our
grosser
memories
have
then
so
little
hold
of
our
abstracted
understandings
,
that
they
forget
the
story
,
]
and
can
only
relate
to
our
awaked
souls
,
a
confused
and
broken
tale
of
that
that
hath
passed
.
Aristotle
,
who
hath
written
a
singular
Tract
of
Sleep
,
hath
not
methinks
throughly
defined
it
;
nor
yet
Galen
,
though
he
seem
to
have
corrected
it
:
for
those
Noctambuloes
/
and
night-walkers
,
though
in
their
sleep
,
do
yet
injoy
the
action
of
their
senses
:
we
must
therefore
say
that
there
is
something
in
us
that
is
not
in
the
jurisdiction
of
Morpheus
;
and
that
those
abstracted
and
ecstatick
souls
do
walk
about
in
their
own
corps
,
as
spirits
with
the
bodies
they
assume
;
wherein
they
seem
to
hear
,
and
feel
,
though
indeed
the
Organs
are
destitute
of
sense
,
and
their
natures
of
those
faculties
that
should
inform
them
.
Thus
it
is
observed
,
that
men
sometimes
upon
the
hour
of
their
departure
,
do
speak
and
reason
above
themselves
,
For
then
the
soul
beginning
to
be
freed
from
the
ligaments
of
the
body
,
begins
to
reason
like
her self
,
and
to
discourse
in
a
strain
above
mortality
.
Sect.
12
We
tearm
sleep
a
death
,
and
yet
it
is
waking
that
kills
us
,
and
destroys
those
spirits
that
are
the
house
of
life
.
'T
is
indeed
a
part
of
life
that
best
expresseth
death
;
for
every
man
truely
lives
,
so
long
as
he
acts
his
nature
,
or
some
way
makes
good
the
faculties
of
himself
:
Themistocles
therefore
that
slew
his
Soldier
in
his
sleep
,
was
a
merciful
Executioner
;
't
is
a
kind
of
punishment
the
mildness
of
no
laws
hath
invented
;
*
I
wonder
the
fancy
of
Lucan
and
Seneca
did
not
discover
it
.
]
It
is
that
death
by
which
we
may
be
literally
said
to
dye
daily
;
a
death
which
Adam
dyed
before
his
mortality
;
a
death
whereby
we
live
a
middle
and
moderating
point
between
life
and
death
;
in
fine
,
so
like
death
,
I
dare
not
trust
it
without
my
prayers
,
and
an
half
adieu
unto
the
World
,
and
take
my
farewel
in
a
Colloquy
with
God
.
The
night
is
come
,
like
to
the
day
;
Depart
not
thou
great
God
away
.
Let
not
my
sins
,
black
as
the
night
,
Eclipse
the
lustre
of
thy
light
.
Keep
still
in
my
Horizon
;
for
to
me
The
Sun
makes
not
the
day
,
but
thee
.
Thou
whose
nature
cannot
sleep
,
On
my
temples
centry
keep
;
Guard
me
'gainst
those
watchful
foes
,
Whose
eyes
are
open
while
mine
close
.
Let
no
dreams
my
head
infest
,
But
such
as
Jacob''s
temples
blest
.
While
I
do
rest
,
my
Soul
advance
,
Make
my
sleep
a
holy
trance
.
That
I
may
,
my
rest
being
wrought
,
Awake
into
some
holy
thought
;
And
with
as
active
vigour
run
My
course
,
as
doth
the
nimble
Sun
.
Sleep
is
a
death
;
O
make
me
try
,
By
sleeping
,
what
it
is
to
die
:
And
as
gently
lay
my
head
On
my
grave
,
as
now
my
bed
.
Howere
I
rest
,
great
God
,
let
me
Awake
again
at
least
with
thee
.
And
thus
assur'd
,
behold
I
lie
Securely
,
or
to
awake
or
die
.
These
are
my
drowsie
days
;
in
vain
I
do
now
wake
to
sleep
again
:
O
come
that
hour
,
when
I
shall
never
Sleep
again
,
but
wake
for
ever
.
This
is
the
Dormative
I
take
to
bedward
;
I
need
no
other
Laudanum
than
this
to
make
me
sleep
;
after
which
,
I
close
mine
eyes
in
security
,
content
to
take
my
leave
of
the
Sun
,
and
sleep
unto
the
resurrection
.
Sect.
13
The
method
I
should
use
in
distributive
Justice
,
I
often
observe
in
commutative
;
and
keep
a
Geometrical
proportion
in
both
;
whereby
becoming
equable
to
others
,
I
become
unjust
to
my self
,
and
supererogate
in
that
common
principle
,
Do
unto
others
as
then
wouldst
he
done
unto
thy self
,
I
was
not
born
unto
riches
,
neither
is
it
I
think
my
Star
to
be
wealthy
;
or
if
it
were
,
the
freedom
of
my
mind
,
and
frankness
of
my
disposition
,
were
able
to
contradict
and
cross
my
fates
.
For
to
me
avarice
seems
not
so
much
a
vice
,
as
a
deplorable
piece
of
madness
;
*
to
conceive
our selves
Urinals
,
or
be
perswaded
that
we
are
dead
,
is
not
so
ridiculous
,
]
nor
so
many
degrees
beyond
the
power
of
Hellebore
,
as
this
.
The
opinion
of
Theory
,
and
positions
of
men
,
are
not
so
void
of
reason
,
as
their
practised
conclusions
:
some
have
held
that
Snow
is
black
,
that
the
earth
moves
,
that
the
Soul
is
air
,
fire
,
water
;
but
all
this
is
Philosophy
,
and
there
is
no
delirium
,
if
we
do
but
speculate
the
folly
and
indisputable
dotage
of
avarice
,
to
that
subterraneous
Idol
,
and
God
of
the
Earth
.
I
do
confess
I
am
an
Atheist
;
I
cannot
perswade
my self
to
honour
that
the
World
adores
;
whatsoever
vertue
its
prepared
substance
may
have
within
my
body
,
it
hath
no
influence
nor
operation
without
:
I
would
not
entertain
a
base
design
,
or
an
action
that
should
call
me
villain
,
for
the
Indies
;
and
for
this
only
do
I
love
and
honour
my
own
soul
,
and
have
methinks
two
arms
too
few
to
embrace
my self
.
Aristotle
is
too
severe
,
that
will
not
allow
us
to
be
truely
liberal
without
wealth
,
and
the
bountiful
hand
of
Fortune
;
if
this
be
true
,
I
must
confess
I
am
charitable
only
in
my
liberal
intentions
,
and
bountiful
well-wishes
.
But
if
the
example
of
the
Mite
be
not
only
an
act
of
wonder
,
but
an
example
of
the
noblest
Charity
,
surely
poor
men
may
also
build
Hospitals
,
and
the
rich
alone
have
not
erected
Cathedrals
.
I
have
a
private
method
which
others
observe
not
;
I
take
the
opportunity
of
my self
to
do
good
;
I
borrow
occasion
of
Charity
from
mine
own
necessities
,
and
supply
the
wants
of
others
,
when
I
am
in
most
need
my self
;
for
it
is
an
honest
stratagem
to
make
advantage
of
our selves
,
and
so
to
husband
the
acts
of
vertue
,
that
where
they
were
defective
in
one
circumstance
,
they
may
repay
their
want
,
and
multiply
their
goodness
in
another
.
I
have
not
Peru
in
my
desires
,
but
a
competence
,
and
ability
to
perform
those
good
works
,
to
which
he
hath
inclined
my
nature
.
He
is
rich
,
who
hath
enough
to
be
charitable
;
and
it
is
hard
to
be
so
poor
,
that
a
noble
mind
may
not
find
a
way
to
this
piece
of
goodness
.
He
that
giveth
to
the
poor
,
lendeth
to
the
Lord
;
there
is
more
Rhetorick
in
that
one
sentence
,
than
in
a
Library
of
Sermons
;
and
indeed
if
those
Sentences
were
understood
by
the
Reader
,
with
the
same
Emphasis
as
they
are
delivered
by
the
Author
,
we
needed
not
those
Volumes
of
instructions
,
but
might
be
honest
by
an
Epitome
.
Upon
this
motive
only
I
cannot
behold
a
Beggar
without
relieving
his
Necessities
with
my
Purse
,
or
his
Soul
with
my
Prayers
;
these
scenical
and
accidental
differences
between
us
,
cannot
make
me
forget
that
common
and
untoucht
part
of
us
both
;
there
is
under
these
Cantoes
and
miserable
outsides
,
these
mutilate
and
semi
bodies
,
a
soul
of
the
same
alloy
with
our
own
,
whose
Genealogy
is
Gods
as
well
as
ours
,
and
is
as
fair
a
way
to
Salvation
as
our selves
.
Statists
that
labour
to
contrive
a
Common-wealth
without
our
poverty
,
take
away
the
object
of
charity
,
not
understanding
only
the
Common
wealth
of
Christian
,
but
forgetting
the
prophecie
of
Christ
.
Sect.
14
Now
therre
is
another
part
of
charity
,
which
is
the
Basis
and
Pillar
of
this
,
and
that
is
the
love
of
God
,
for
whom
we
love
our
neighbour
;
for
this
I
think
charity
,
to
love
God
for
himself
,
and
our
neighbour
for
God
.
All
that
is
truly
amiable
is
God
,
or
as
it
were
a
divided
piece
of
him
,
that
retains
a
reflex
or
shadow
of
himself
.
Nor
is
it
strange
that
we
should
place
affection
on
that
which
is
invisible
;
all
that
we
truly
love
is
thus
;
what
we
adore
under
affection
of
our
senses
,
deserves
not
the
honour
of
so
pure
a
title
.
Thus
we
adore
virtue
,
though
to
the
eyes
of
sense
she
be
invisible
:
Thus
that
part
of
our
noble
friends
that
we
love
,
is
not
that
part
that
we
imbrace
,
but
that
insensible
part
that
our
arms
cannot
embrace
.
God
being
all
goodness
,
can
love
nothing
but
himself
,
and
the
traduciton
of
his
holy
Spirit
.
Let
us
call
to
assize
the
loves
of
our
parents
,
the
affection
of
our
wives
and
children
,
and
they
are
all
dumb
shows
and
dreams
,
without
reality
,
truth
or
constancy
:
for
first
,
there
is
a
strong
bond
of
affection
between
us
and
our
Parents
;
yet
how
easily
dissolved
?
We
betake
our selves
to
a
woman
,
forget
our
mother
in
a
wife
,
and
the
womb
that
bare
us
,
in
that
that
shall
bear
our
Image
:
this
woman
blessing
us
with
children
,
our
affection
leaves
the
level
it
held
before
,
and
sinks
from
our
bed
unto
our
issue
and
picture
of
Posterity
,
where
affection
holds
no
steady
mansion
.
They
,
growing
up
in
years
,
desire
our
ends
;
or
applying
themselves
to
a
woman
,
take
a
lawful
way
to
love
another
better
than
our selves
.
Thus
I
perceive
a
man
may
be
buried
alive
,
and
behold
his
grave
in
his
own
issue
.
Sect.
15
I
conclude
therefore
and
say
,
there
is
no
happiness
under
(
or
as
Copernicus
will
have
it
,
above
)
the
Sun
,
nor
any
Crambe
in
that
repeated
verity
and
burthen
of
all
the
wisdom
of
Solomon
,
All
is
vanity
and
vexation
of
Spirit
.
There
is
no
felicity
in
that
the
World
adores
:
Aristotle
whilst
he
labours
to
resute
the
Idea's
of
Plato
,
falls
upon
one
himself
:
for
his
summum
bonum
is
a
Chimaera
,
and
there
is
no
such
thing
as
his
Felicity
.
That
wherein
God
himself
is
happy
,
the
holy
Angels
are
happy
,
in
whose
defect
the
Devils
are
unhappy
;
that
dare
I
call
happiness
:
whatsoever
conduceth
unto
this
,
may
with
an
easie
Metaphor
deserve
that
name
;
whatsoever
else
the
World
terms
Happiness
,
is
to
me
a
story
out
of
Pliny
,
a
tale
of
Boccace
or
Malizspini
;
an
apparition
or
neat
delusion
,
wherein
there
is
no
more
of
Happiness
,
than
the
name
.
Bless
me
in
this
life
with
but
peace
of
my
Conscience
,
command
of
my
affections
,
the
love
of
thy self
and
my
dearest
friends
,
and
I
shall
be
happy
enough
to
pity
Caesar
.
These
are
,
O
Lord
,
the
humble
desires
of
my
most
reasonable
ambition
,
and
all
I
dare
call
happiness
on
earth
;
wherein
I
set
no
rule
or
limit
to
thy
Hand
of
Providence
;
dispose
of
me
according
to
the
wisdom
of
thy
pleasure
.
*
Thy
will
be
done
,
though
in
my
own
undoing
.
]
FINIS
.