The
first
Booke
.
CHAP.
1.
THe
Divines
,
authorized
by
Saint
John
in
the
beginning
of
his
Gospell
,
whom
therfore
Gregory
the
Great
calls
Evangelistarum
Aquilam
,
the
Eagle
of
the
Evangelists
,
beginning
their
discourses
of
Christ
,
with
his
eternall
Generation
,
stile
him
,
the
word
.
The
Reason
,
is
reason
.
Because
as
verbum
mentis
,
the
word
of
the
Mind
,
even
after
it
cometh
of
the
minde
,
doth
still
notwithstanding
remaine
in
it
;
the
word
of
the
Tongue
perishing
with
the
sound
:
So
the
Son
of
God
,
comming
of
his
Father
by
a
most
ineffable
,
yet
most
true
Generation
,
receiveth
a
personall
distinction
,
and
yet
remaineth
with
and
in
his
Father
,
by
a
most
unseperable
Unity
of
Essence
.
This
blessed
word
,
I
call
to
witnesse
,
before
whom
wee
shall
answere
for
every
idle
word
;
that
my
words
heere
,
in
the
matters
of
Experience
and
History
,
are
so
farre
agreeable
to
the
Divine
word
,
that
they
are
true
:
which
is
the
first
excellencie
of
words
as
they
are
words
.
The
matters
of
Divinity
will
stand
by
themselves
.
I
have
read
in
the
Schoolmen
,
that
Omne
verum
est
à
Spiritu
Sancto
,
Every
Truth
comes
from
the
Holy
Ghost
.
I
will
bee
sure
to
tell
truth
:
and
upon
this
ground
,
truth
being
told
,
every
man
may
be
sure
from
whom
it
comes
;
&
fix
upon
it
in
the
deduction
of
the
Conclusions
,
it
virtually
containeth
;
as
upon
the
firm
Principles
of
a
Science
.
I
am
not
ignorant
,
that
sometimes
it
is
a
sin
to
speak
truth
:
because
there
may
be
a
falshood
committed
,
though
not
spoken
:
as
a
false
breach
of
true
Charity
,
which
many
times
obligeth
to
secrecie
.
And
these
times
,
the
speaking
of
truth
,
is
indeed
a
lie
;
because
such
a
sin
,
and
against
God
,
who
is
Truth
,
even
as
he
is
Truth
.
But
I
know
it
for
a
Maxime
:
Against
a
publique
enemie
of
the
Church
of
God
,
we
may
lawfully
and
religiously
speak
all
Truths
.
It
is
a
rule
amongst
Casuists
:
Certa
pro
certis
habenda
;
dubia
ut
dubia
sunt
proponenda
:
in
a
Relation
,
certain
things
are
to
be
proposed
as
things
certain
,
and
doubtfull
,
as
doubtfull
.
Let
no
man
doubt
,
but
I
will
certainly
dresse
every
thing
in
cloathes
according
to
its
degree
.
Hence
followes
a
lesson
,
and
it
falles
within
my
lesson
.
God
was
in
all
eternity
,
till
the
beginning
of
the
World
;
and
but
one
word
came
from
him
,
and
that
a
good
one
,
as
good
as
himselfe
:
and
not
spoken
,
but
as
it
were
,
onely
conceived
.
Words
are
not
to
bee
thought
rashly
;
and
if
not
to
bee
thought
,
not
to
he
spoken
;
because
we
think
not
in
the
sight
of
our
neighbours
;
but
we
speak
in
the
hearing
of
our
neighbours
:
and
if
not
to
be
spoken
,
not
to
be
written
;
because
we
write
with
more
deliberation
and
more
expence
of
precious
Time
;
and
words
are
more
lasting
,
when
they
are
written
.
I
will
heare
what
Christ
says
to
his
Church
,
in
the
Canticles
,
Thy
lipps
are
like
a
thread
of
Scarlet
,
and
thy
speech
is
comely
.
Saint
And
thy
speech
is
comely
.
Thomas
Aquinas
his
lips
are
like
Scarlet
,
and
his
speech
is
very
comely
,
in
the
Exposition
of
this
place
.
He
sais
,
that
,
as
ordinarily
,
women
vse
a
Ribon
,
or
fillet
,
in
the
gathering
up
of
Thom.
Aquin
.
in
Cant.
4.
their
haire
,
an
extravagancie
of
Nature
:
So
ought
we
to
bind
up
our
lips
,
&
keep
under
knot
,
the
looseness
of
vain
and
idle
words
;
that
loose
thoughts
may
not
gad
abroade
into
words
,
and
lose
themselves
and
the
Speaker
;
and
then
our
speech
will
be
comly
.
CHAP.
2.
GOds
great
,
&
last
end
in
all
his
actions
,
is
himself
,
and
his
own
Glory
.
For
,
the
end
of
the
best
,
must
be
the
best
of
Ends
:
and
the
best
of
Ends
,
must
be
the
best
of
things
.
Our
ends
,
if
conformable
to
his
end
,
do
borrow
more
,
or
lesse
light
,
&
perfection
from
it
,
in
bending
more
,
or
lesse
neer
to
it
.
Our
chief
end
,
that
is
,
our
end
,
which
all
our
other
ends
must
observe
,
and
wait
upon
,
ought
to
be
the
same
with
his
end
,
in
the
World
:
because
it
is
the
same
with
his
,
in
Heaven
;
the
sight
,
and
fruition
of
him
.
A
good
end
will
not
sanctifie
a
bad
Action
.
Howsoever
we
are
call'd
,
wee
are
not
Religious
,
if
we
set
on
fire
the
Hearts
of
Princes
,
and
stir
them
to
arms
;
that
by
the
burning
of
Cities
,
the
depopulation
of
Countries
,
&
the
murdering
of
men
,
women
,
and
children
,
and
by
unjust
intrusion
upon
the
right
of
others
,
the
holy
Church
may
encrease
and
multiply
.
We
are
not
of
the
society
of
Gods
people
,
if
we
devise
,
and
labour
to
blow
up
the
joy
,
and
flower
of
a
Kingdome
,
with
a
powder-mine
;
moved
by
a
pious
intention
,
to
promote
the
good
of
the
Catholike
Cause
.
These
pious
intentions
,
and
pious
frauds
,
have
play'd
the
very
devils
in
the
world
:
and
they
are
the
more
dangerous
,
because
they
goe
drest
like
Angels
of
light
,
and
are
beleeved
to
come
from
Heaven
.
The
Divines
teach
good
Doctrine
,
when
they
say
,
Bonum
ex
integra
causa
,
malum
ex
quocunque
defectu
;
Good
must
be
compleat
in
it's
kind
,
and
furnished
with
all
requisites
:
one
of
which
being
wanting
,
the
action
is
not
compleat
in
morality
,
and
therefore
,
not
so
good
as
it
should
be
.
The
matter
of
the
Action
must
be
good
:
the
manner
of
the
performance
good
,
and
the
End
good
.
Which
though
it
be
extrinsecall
to
the
Action
,
is
intrinsecall
to
the
goodnesse
of
it
.
I
suppose
,
if
the
matter
and
manner
be
indifferent
,
they
are
good
in
some
degree
;
but
the
End
crowns
the
goodnesse
of
the
work
;
for
,
it
is
the
most
eminent
of
all
that
stirre
in
it
.
Non
est
faciendum
malum
vel
minimum
,
ut
eveniat
bonum
vel
maximum
;
The
least
evill
is
not
to
be
done
,
that
the
greatest
good
may
follow
the
doing
of
it
.
And
it
stands
with
good
reason
.
For
,
the
smallest
evill
of
sinne
,
as
being
laesio
infinitae
Majestatis
,
the
traiterous
wounding
of
an
infinite
Majestie
,
would
be
greater
,
than
the
good
which
could
follow
.
And
moreover
,
committed
in
that
kinde
,
would
cast
a
most
foule
aspersion
upon
God
:
to
wit
,
that
,
hee
were
,
either
not
able
,
or
not
willing
,
to
bring
about
in
it's
appointed
time
,
the
good
he
would
have
done
,
but
by
evill
performances
.
It
appeareth
here
,
that
the
performance
of
good
,
is
hard
:
of
evill
,
easie
.
My
end
is
good
:
and
more
then
good
,
superlatively
good
.
For
,
it
is
God's
end
;
God
and
his
Glory
in
the
first
place
;
and
in
the
second
,
the
good
and
godlinesse
of
my
neighbours
:
that
some
may
cease
to
doe
evill
,
learne
to
do
well
;
others
stand
fast
En
su
ser
y
Glory
be
to
God
in
the
highest
.
And
CHAP.
3.
BUt
,
all
is
not
required
on
my
part
.
The
Reader
likewise
hath
his
task
.
It
was
an
old
custome
in
the
Grecian
Church
,
in
a
time
,
when
the
current
of
zeale
,
and
religion
,
ranne
more
pure
,
because
more
nigh
to
the
fountaine
Christ
Jesus
,
that
,
in
the
beginning
of
divine
Service
,
the
Deacon
appeared
in
the
full
view
of
the
Congregation
,
and
cried
aloud
,
Sacra
sacris
,
holy
things
,
to
holy
things
:
holy
souls
,
to
holy
services
.
Take
me
an
Heifer
of
three
yeares
old
,
and
a
shee
Goat
of
three
yeares
old
,
and
a
Ram
of
three
yeares
old
,
and
a
Turtle
Dove
,
and
a
young
Pigeon
.
His
Sacrifice
must
consist
of
creatures
that
flye
,
and
creatures
that
onely
goe
upon
the
ground
.
The
Goers
must
all
be
of
three
yeares
old
;
in
their
full
strength
,
and
vigour
of
Nature
.
The
Flyers
were
only
,
the
Turtle
Dove
,
and
the
young
Pigeon
;
whereof
the
first
is
a
mourner
;
the
second
,
a
most
harmlesse
,
and
quiet
Liver
.
As
our
Bookes
,
so
our
lifes
must
be
divided
betwixt
action
and
contemplation
;
and
the
action
must
be
the
Action
of
youth
,
and
strength
:
and
our
thoughts
,
that
are
all
upon
the
wing
,
and
the
Ministers
of
Contemplation
,
must
first
be
mourners
,
and
then
,
white
,
harmelesse
,
and
heavenly
:
and
this
will
be
to
us
,
a
sure
signe
,
that
we
shall
inherit
the
land
of
Canaan
.
And
because
the
devill
is
an
old
Thiefe
,
that
cares
not
from
whom
he
steales
:
wee
must
learne
of
Abram
,
of
whom
it
followes
;
And
when
the
fowles
came
downe
upon
the
carcasses
,
Abram
drove
them
away
.
The
devils
temptations
cannot
be
hindered
from
making
towards
the
sacrifice
;
or
,
from
setling
upon
it
:
but
we
may
drive
them
off
,
before
they
fall
too
,
they
must
not
carry
a
bill-full
away
.
Quod
emit
,
saith
S.
Austin
of
Christ
,
tanti
emit
,
ut
solus
possideat
:
What
he
bought
,
he
therefore
bought
at
so
high
a
rate
,
that
alone
he
might
possesse
it
all
.
CHAP.
4.
I
Shall
now
expose
my selfe
to
the
censure
of
people
,
that
have
divers
natures
,
and
divers
religions
:
and
some
will
frowne
,
others
laugh
;
others
speake
merrily
,
some
furiously
,
as
their
affections
move
them
;
and
as
the
present
state
,
in
which
they
are
in
,
shall
prompt
them
.
But
how
divers
soever
they
be
,
I
shall
be
still
one
and
the
same
.
Yet
I
could
wish
,
we
were
all
of
one
minde
,
not
that
they
might
speake
well
of
mee
,
(
for
,
I
am
too
too
plyable
to
the
temptations
of
Pride
,
and
shall
be
glad
to
be
humbled
by
them
)
but
that
they
might
please
God
.
It
is
a
high
and
deepe
observation
,
which
the
Bishop
of
Pontus
hath
in
his
Epistle
to
Leo
the
Emperor
,
Cùm
nullus
Tho.
Aq.
part
.
1.
quaest.
1.
art.
5.
exercitus
,
saith
Thomas
Aquinas
,
ad
bonum
civitatis
ordinatur
.
An
Army
is
not
raised
,
but
to
maintaine
the
peace
of
a
Citie
,
or
Common-wealth
.
And
before
I
have
done
,
it
will
be
acknowledged
,
they
have
endeavoured
to
disturbe
my
peace
.
As
for
well-disposed
people
,
I
desire
them
to
learne
;
that
God
speakes
not
in
his
owne
person
to
us
.
For
,
besides
that
he
stands
infinitely
above
us
,
in
greatnesse
,
and
majestie
:
he
is
a
spirit
.
He
sends
messengers
to
us
,
some
in
the
freshnesse
of
the
morning
,
some
in
the
heat
of
the
day
;
some
from
one
place
,
some
from
another
;
some
from
beyond
France
,
and
Germany
,
and
even
from
Rome
it selfe
;
and
those
,
of
the
same
forme
and
fashion
as
we
are
,
that
wee
should
not
start
at
the
apparition
,
with
the
priviledge
of
this
faire
promise
to
them
:
He
that
heareth
you
,
heareth
me
:
and
hee
that
despiseth
you
,
despiseth
me
:
and
he
that
despiseth
mee
,
despiseth
him
that
sent
me
.
Heere
is
a
gradation
,
without
a
fallacy
:
and
the
strength
of
it
relyes
upon
the
mission
,
by
which
,
Apostles
are
sent
by
Christ
;
and
Christ
was
sent
by
his
Father
;
and
upon
the
authority
of
the
Commission
given
to
them
.
Where
note
,
that
the
Father
sends
,
but
is
not
sent
;
for
,
mission
supposeth
in
the
sender
,
at
least
a
kinde
of
priority
:
the
Sonne
is
both
sent
,
and
sends
;
the
holy
Ghost
sends
not
,
but
is
sent
.
The
children
of
Israel
desired
,
that
Moses
,
one
of
their
owne
company
and
acquaintance
,
might
speak
to
them
.
For
,
God
was
so
loud
,
and
terrible
in
the
delivery
,
that
he
seemed
to
crush
,
and
over
whelme
mortality
.
Speak
thou
with
us
,
(
said
they
to
Moses
,
)
and
wee
will
heare
:
but
let
not
God
speak
with
us
,
lest
we
dye
:
For
,
hee
speaks
thunder
and
lightning
;
and
the
trumpet
sounds
when
hee
speaks
,
and
perhaps
,
hee
is
preparing
for
a
battell
:
and
when
he
speaks
,
the
mountain
smokes
,
and
the
fire
cannot
be
farre
off
.
I
will
say
something
:
And
yet
,
I
will
not
say
it
.
But
if
I
should
say
it
:
what
can
the
Papists
say
?
The
Church
which
gives
a
mission
,
gives
it
as
she
tooke
it
from
Christ
.
As
she
tooke
it
from
Christ
or
his
Apostles
,
she
was
a
pure
Church
.
As
shee
was
a
pure
Church
,
she
gave
,
and
now
giveth
because
she
hath
beene
a
pure
Church
,
and
received
her
warrant
in
her
purity
;
when
shee
giveth
a
mission
,
authority
to
preach
against
all
impurity
both
in
faith
and
manners
,
either
in
her selfe
,
or
else-where
.
And
behold
,
being
sent
,
I
am
come
.
Now
,
let
us
answer
in
some
kinde
to
Gods
kindnesse
.
It
is
one
part
of
wisedome
in
a
serpent
,
commended
,
and
commended
to
us
,
by
one
who
loved
us
dearely
:
that
going
to
drink
,
he
cleanseth
every
secret
corner
,
and
dark
turning
of
his
mouth
,
from
poyson
.
Be
yee
wise
as
serpents
.
Moses
was
commanded
to
put
off
his
shooes
,
because
it
was
holy
,
&
consecrated
ground
.
All
terrene
thoughts
,
and
earthly
affections
,
bemired
with
treading
deepe
in
the
world
.
All
sinister
opinions
,
and
judgments
,
steeped
in
prejudice
,
are
here
to
be
layd
downe
,
or
purified
.
Almighty
God
hath
indeed
,
a
little
good
ground
in
the
world
:
but
it
is
duly
and
daily
weeded
&
manured
;
well
clear'd
from
stones
and
briars
,
before
the
heavenly
sower
comes
to
work
.
Here
therefore
,
even
here
,
before
we
take
another
step
,
let
us
turn
the
face
of
all
our
thoughts
towards
God
,
to
stand
like
officious
,
and
dutifull
servants
,
attending
upon
the
nod
,
and
pleasure
of
our
great
Lord
,
and
Master
.
Behold
,
as
the
eyes
of
servants
looke
unto
the
hand
of
their
Masters
,
and
as
the
eyes
of
a
Mayden
unto
the
hand
of
her
Mistresse
:
so
our
eyes
waite
upon
the
Lord
our
God
,
untill
that
he
have
mercie
upon
us
,
sayes
the
sweet
singer
of
Israel
.
We
must
place
our
eyes
upon
the
hands
of
our
Lord
.
For
,
the
hands
are
the
instruments
of
work
:
and
it
is
in
our
duty
,
to
be
ready
,
when
God
gives
,
as
it
were
with
his
finger
,
the
first
touch
of
actuall
grace
,
that
we
may
joyne
our
soules
by
his
help
,
with
him
,
in
vertuous
action
.
CHAP.
5.
IT
is
an
old
Axiome
,
as
old
as
Philosophy
,
Veritas
una
,
error
autem
multiplex
,
Truth
is
one
,
and
error
manifold
.
Truth
must
needs
be
one
,
because
it
hath
but
one
first
origine
,
and
such
a
one
as
is
most
constant
to
it selfe
,
and
can
never
be
found
in
two
contrary
tales
.
And
error
must
needs
be
manifold
,
because
it
hath
many
fountaines
,
and
such
as
seldome
mingle
their
streames
,
and
seldome
agree
wholy
in
any
thing
,
but
in
this
,
that
they
all
erre
,
and
runne
beside
the
channell
.
There
are
many
wayes
out
of
the
way
,
and
but
one
true
way
:
as
there
is
but
one
health
,
yet
many
sicknesses
;
but
one
way
to
be
borne
,
yet
many
wayes
to
dye
.
And
man
,
ever
since
he
first
erred
,
is
very
prone
to
erre
:
and
having
erred
,
stops
not
in
the
first
error
;
but
adds
presently
error
to
errour
,
by
loving
,
and
admiring
his
owne
errour
.
And
errour
is
not
alwayes
desirous
to
be
a
neat
,
and
a
fine
errour
,
but
now
and
then
,
it
will
be
grosse
.
The
snow
is
evidently
white
.
Who
will
say
,
in
the
hearing
of
a
reasonable
creature
,
that
snow
is
not
purely
white
?
And
yet
,
a
wise
Philosopher
,
whose
name
,
and
memory
have
out-stayd
the
melting
of
many
snowes
,
beleeved
it
was
black
:
and
the
maine
point
of
his
doctrine
was
,
that
sence
playd
foule
with
reason
,
and
snow
was
black
.
We
are
all
mortall
:
some
of
us
dye
every
day
;
and
all
,
in
a
due
time
.
Yea
,
saith
S.
Ambroso
,
Vitae
hujus
principium
,
mortis
exordium
est
:
nec
prius
incipit
augeri
S.
Ambr.
lib.
2
de
vocat
.
Gent.
cap.
8.
vita
nostra
,
quàm
minui
.
Cui
si
quid
adjicitur
spatii
temporalis
,
non
ad
hoc
accedit
ut
maneat
,
sed
in
hoc
transit
,
ut
pereat
.
The
first
entrance
into
this
life
,
is
the
beginning
of
death
:
neither
doth
our
life
begin
to
be
encreased
,
before
it
beginneth
also
to
be
diminished
.
To
which
if
any
time
be
added
;
it
doth
not
come
to
remaine
with
us
,
but
to
leave
us
,
and
come
no
more
.
Those
,
who
lived
in
the
Age
before
us
,
our
Fathers
and
Grandfathers
,
are
dead
,
and
turn'd
to
dirt
;
and
we
now
in
their
places
:
we
also
,
must
shortly
dye
,
and
turne
to
dirt
,
and
others
succeed
us
;
and
they
likewise
,
must
take
their
turne
:
and
thus
,
we
all
turne
by
turnes
,
one
after
another
,
into
plaine
dirt
;
and
this
is
the
meane
,
and
homely
end
of
all
our
bravery
.
And
yet
,
an
infamous
sect
of
Heretikes
in
St.
Justine
,
firmely
beleeved
,
they
forsooth
were
immortall
,
and
should
never
dye
:
and
this
,
although
they
saw
the
brethren
of
their
Sect
sicken
and
dye
like
other
men
;
and
then
be
buried
in
Graves
,
and
there
lye
still
.
The
old
Annals
of
Egipt
,
and
Italy
,
tell
us
,
that
Flouds
,
Trees
,
Mice
,
Cats
,
and
Crocodiles
,
were
honoured
by
the
Egyptian
Sages
,
for
gods
;
and
when
the
Cat
kill'd
the
Mouse
,
they
said
,
one
god
in
his
anger
,
destroyed
the
other
,
the
more
great
,
the
lesser
:
and
as
meane
creatures
,
by
the
Roman
Senatours
.
And
as
S.
Justine
observeth
,
S.
Just.
Apolog
.
2.
the
same
creatures
were
esteemed
,
as
they
were
,
Beasts
by
some
;
by
others
used
as
Sacrifices
to
please
the
gods
;
and
by
a
third
sort
,
adored
as
gods
.
Three
things
S.
Austen
would
have
seene
,
if
God
had
so
ordered
it
in
his
providence
;
Paulum
in
ore
,
Romam
in
flore
,
Christum
in
corpore
,
Saint
Paul
the
divine
Oratour
,
in
his
flourishing
time
of
preaching
the
Gospell
,
Rome
in
her
flower
,
Christ
in
his
body
.
And
in
Rome
,
when
she
was
in
this
pompous
estate
,
the
Ague
was
honoured
as
a
Goddesse
;
and
there
also
,
by
ill
fortune
,
ill
Fortune
had
her
Temple
:
Feare
,
Palenesse
,
what
not
?
The
Lacedaemonians
,
all
the
time
of
their
life
,
adored
death
.
Amongst
another
wise
Generation
of
people
,
rich
Altars
were
dedicated
to
Poverty
,
and
old
Age.
Another
grave
Tribe
beleeving
fire
to
bee
a
most
powerfull
God
,
travelled
from
Country
to
Country
,
in
the
reigne
of
Constantine
the
great
,
and
provoked
by
a
generall
Challenge
,
the
Gods
of
other
Countries
to
encounter
their
God
,
And
overcōming
them
,
as
being
compacted
of
wood
,
or
other
matter
,
subject
to
fire
;
they
came
at
last
,
to
Alexandria
in
Egypt
,
where
the
River
Nile
,
by
the
due
spreading
of
which
,
that
Country
is
fatned
,
was
accounted
a
God
,
The
statue
of
Nile
being
brought
forth
,
as
it
was
,
hollow
and
full
of
water
,
having
on
every
side
,
little
holes
covered
with
wax
,
and
fitted
in
all
points
for
the
purpose
,
and
fire
being
applied
,
for
a
set
battell
,
the
wax
melted
,
the
water
found
way
,
and
the
victorious
God
Fire
was
put
out
;
and
there
was
an
end
of
the
journey
.
And
all
these
people
,
cried
up
for
Gods
,
the
things
they
conceived
to
be
good
,
ut
prodessent
,
that
they
might
help
,
and
profit
them
:
and
the
things
they
found
to
be
hurtfull
,
nè
nocerent
,
that
they
might
not
hurt
them
.
CHAP.
6.
MAhomet
in
his
Alcoran
,
describing
the
Turks
Paradise
,
saith
,
it
is
beautified
with
pleasant
Brooks
,
enriched
with
beautifull
fruits
,
adorned
with
rich
hangings
,
and
the
like
.
We
may
fitly
say
of
him
,
as
Eusebius
saith
of
Cerinthus
,
an
old
Heretick
,
who
thought
and
taught
,
that
the
happinesse
of
the
other
life
consisted
in
the
pleasures
of
marriage
,
to
be
enjoyed
in
the
fulnesse
of
delight
,
for
a
thousand
yeares
,
in
Hierusalem
:
Quarum
rerum
cupiditate
ipse
Euseb.
li.
2.
Eccl.
hist.
cap.
22.
ducebatur
,
in
eisdem
beatam
vitam
fore
somniabat
;
He
dreamed
,
happinesse
to
be
placed
in
those
things
,
with
which
himselfe
,
was
tickled
.
And
the
Thalmudists
,
the
stricter
,
and
more
rigid
part
of
Jews
,
have
stuffed
their
Expositions
with
most
idle
Stories
:
as
,
that
God
doth
punish
himselfe
at
certain
times
,
for
having
beene
so
rough
to
them
;
and
the
like
stuffe
.
The
Indian
Priests
were
as
vaine
.
who
instilled
this
doctrine
into
all
their
simple
Followers
;
that
when
a
Master
should
dye
,
the
Servants
ought
all
to
kill
themselves
,
that
so
,
they
might
readily
serve
him
in
the
other
world
.
A
grave
Author
writes
of
a
people
so
fond
,
that
the
first
thing
they
saw
in
the
morning
,
was
their
God
,
for
that
day
:
and
so
perhaps
,
they
loved
as
many
Gods
as
they
lived
days
.
It
hath
been
alwayes
the
maine
plot
of
the
devil
,
to
canker
,
and
corrupt
the
world
,
with
false
opinions
;
and
chiefly
,
with
the
practice
of
Idolatry
.
For
,
as
the
understanding
is
opinionated
;
so
the
will
works
:
and
if
wee
faile
in
the
keeping
of
one
of
the
two
first
commandements
,
wee
strike
at
the
head
of
him
that
enableth
us
,
in
the
keeping
of
all
the
rest
.
The
devout
Christians
in
the
Primitive
Church
,
went
in
great
numbers
,
to
see
the
places
,
wherein
Christ
was
borne
,
was
conversant
,
and
was
crucified
.
But
the
devill
had
quickly
so
stirred
in
the
businesse
,
and
squared
the
matter
by
the
power
of
the
Pagan
Emperours
,
that
the
Christians
comming
afterwards
,
and
thinking
to
finde
the
crib
in
Bethleem
,
found
the
image
of
Adonis
,
Venus
her
white
Boy
;
and
found
nothing
of
the
Crib
,
but
onely
,
that
it
was
not
to
be
found
.
And
turning
from
thence
,
to
mount
Calvarie
,
they
found
the
seene
chang'd
there
also
;
and
beheld
the
statue
of
Venus
,
placed
with
such
evident
signes
of
open
warre
against
Christ
,
and
the
profession
of
his
name
and
faith
,
Vt
si
quis
Christianorum
Ruffi
.
Eccl.
hist.
lib.
1.
cap.
7.
(
saith
Ruffinus
)
in
illo
loco
Christum
adorare
voluisset
,
Venerem
videretur
adorare
;
that
when
the
sincere
Christian
should
come
with
a
rectified
will
to
adore
Christ
;
his
action
,
if
not
his
devotion
,
might
goe
awry
,
and
honour
Venus
.
The
devill
would
faine
have
taught
them
,
to
adore
an
Image
,
which
they
saw
,
rather
then
God
,
whom
they
saw
not
.
And
even
amongst
Christians
,
the
devill
,
who
in
other
matters
,
is
alwayes
the
wilde
Authour
of
Confusion
and
Disorder
;
hath
yet
,
opposed
the
Articles
of
the
Creed
in
order
.
For
first
,
Simon
Magus
,
Marcion
,
and
others
,
strove
against
the
title
of
God
the
Father
Almighty
,
maker
of
heaven
and
earth
.
Secondly
,
Arius
in
the
first
generall
Councell
of
Nice
in
Bithynia
,
laboured
against
the
Divinity
of
Jesus
Christ
his
onely
Sonne
,
our
Lord
.
Thirdly
,
Macedonius
planted
his
Engine
against
the
Holy
Ghost
,
and
was
condemned
in
the
Councell
of
Constantinople
.
Which
observation
may
be
also
made
plain
,
in
the
other
Articles
.
And
because
the
Holy
Ghost
is
the
great
directour
of
the
Church
,
and
enemie
to
the
devill
in
his
oppositions
of
it
;
hee
still
had
a
blow
at
the
Holy
Ghost
,
first
in
Theodoret
,
who
denied
the
procession
of
the
Holy
Ghost
from
the
Son
;
and
now
,
in
the
Grecians
.
But
we
shall
heare
more
of
him
anon
.
CHAP.
7.
WHat
mervaile
now
,
if
greene
in
Age
,
and
shallow
in
experience
,
I
gave
up
my
soule
,
into
the
black
hands
of
errour
?
The
causes
of
my
closing
with
the
Church
of
Rome
,
were
three
.
First
,
a
consideration
of
the
great
sinnes
of
this
Kingdome
:
and
especially
,
of
that
open
,
scandalous
,
and
horrible
sinne
of
Drunkennesse
;
which
my
soule
hateth
.
And
I
weakly
argued
from
a
blemish
of
manners
,
in
particular
persons
,
to
a
generall
,
and
over-spreading
corruption
of
Faith
.
My
thoughts
represented
a
drunkard
to
me
,
sometimes
in
this
manner
.
What
is
a
Drunkard
,
but
a
beast
like
a
man
,
or
,
something
lower
then
a
beast
?
When
he
is
in
his
fit
,
no
sense
will
performe
his
fit
office
.
Spectacles
in
all
figures
,
appeare
to
him
:
hee
thinks
,
he
sees
more
shapes
,
then
God
ever
made
.
A
cloud
settles
in
his
eyes
;
and
the
whole
body
being
overflowne
,
they
seeme
to
float
in
the
floud
.
The
earth
seemes
to
him
to
nod
,
and
hee
nods
againe
to
it
;
trees
to
walk
in
the
fields
;
houses
,
to
rise
from
their
places
,
and
leape
into
the
Aire
;
as
if
they
would
tumble
upon
his
head
,
and
crush
him
to
a
Cake
;
and
therefore
,
he
makes
hast
to
avoid
the
danger
.
The
Sea
seemes
to
rore
in
his
eares
,
and
the
Guns
to
goe
off
;
and
he
strives
to
rore
as
loud
as
they
.
The
Beere
begins
to
work
;
for
,
he
foames
at
the
mouth
.
Hee
speaks
,
as
if
the
greater
part
of
his
tongue
were
under
water
.
His
tongue
labours
upon
his
words
:
and
the
same
word
,
often
repeated
,
is
a
sentence
.
You
may
discover
a
foole
,
in
every
part
of
his
face
.
Hee
g●●●
like-like
what
?
nothing
is
vile
enough
,
to
suit
in
comparison
with
him
;
except
I
should
say
,
like
himselfe
,
or
like
another
drunken
man
.
And
at
every
slip
,
he
is
faine
to
throw
his
wandring
hand
upon
any
thing
;
to
stay
him
with
his
body
,
and
face
upwards
,
as
God
made
him
.
Vmbras
saepe
S.
Ambr.
lib.
de
Elia
,
&
jejunio
,
cap.
10.
transiliunt
sicut
foveas
,
saith
S.
Ambrose
:
Comming
to
a
shadow
of
a
post
,
or
other
thing
in
his
way
,
hee
leapes
,
taking
it
for
a
ditch
.
Canes
si
viderint
,
leones
arbitrantur
,
&
Be
not
drunk
with
wine
wherein
is
excesse
:
but
be
filled
with
the
spirit
.
For
,
the
same
vessell
wee
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
So●riè
,
quam
si
superfluis
urgere
velis
,
saith
Boetius
,
one
is
hungry
,
and
another
is
drunken
.
And
the
great
end
of
the
Creator
,
was
,
to
supply
necessity
,
and
the
necessity
of
every
creature
.
And
Sobriety
,
and
Temperance
are
faire
vertues
;
which
even
the
Glutton
,
and
Drunkard
doe
praise
,
and
magnifie
.
If
wee
turne
aside
into
the
Church-yard
,
wee
shall
finde
it
a
dry
time
there
.
There
are
no
merry
meetings
under
ground
;
no
musick
,
no
dancing
,
no
songs
,
no
jesting
company
:
Every
body
sleepes
there
,
and
therefore
,
there
is
no
noise
at
all
.
Perhaps
indeed
,
as
men
passe
to
the
Church
,
or
to
their
places
in
the
Church
,
they
point
to
such
a
Grave
,
and
say
;
There
lyes
a
drunkard
,
hee
is
sober
enough
now
;
but
much
against
his
will
.
And
thus
,
his
memory
is
as
loathsome
to
all
good
people
,
and
those
who
passe
by
his
Grave
to
their
devotions
;
as
his
rottennesse
.
These
representations
winned
me
to
think
,
that
the
Practitioners
in
this
Art
of
Beastlinesse
,
could
not
be
of
any
Religion
:
because
S.
James
bindeth
Religion
downe
to
practice
.
Pure
Religion
,
and
undefiled
before
God
,
and
the
Father
,
is
this
,
To
visit
the
fatherlesse
and
widowes
in
their
affliction
,
and
to
keepe
himselfe
unspotted
from
the
world
.
But
although
I
had
learned
in
some
sort
,
to
compound
,
I
had
not
yet
learned
to
distinguish
.
CHAP.
8.
MY
second
Reason
of
joyning
hands
with
the
Church
of
Rome
,
was
;
because
I
framed
to
my selfe
,
the
imagination
of
an
excellent
Sanctity
,
and
a
spotlesse
Recollection
of
life
,
in
their
Orders
of
Religion
.
And
my
thoughts
fed
upon
this
,
and
the
like
matter
.
The
last
end
of
man
,
and
his
Creation
,
is
Blessednesse
;
being
the
vision
,
or
fruition
of
God
;
which
is
,
an
eternall
Sabbath
,
or
,
an
everlasting
day
of
rest
,
in
him
.
And
therefore
,
the
soule
of
man
,
which
bendeth
towards
this
end
,
chiefly
desireth
rest
.
For
,
God
would
not
,
(
I
had
almost
said
,
could
not
)
create
man
for
an
end
,
and
not
imprint
in
him
,
a
strong
desire
of
it
.
Heavy
things
,
belonging
to
earth
,
will
not
of
themselves
move
towards
Heaven
;
nor
yet
,
stay
loytering
betwixt
Heaven
and
Earth
,
unlesse
arrested
,
and
held
by
force
:
but
haste
to
the
center
of
the
world
,
the
earth
,
their
true
place
of
being
,
in
which
,
and
in
which
onely
,
they
take
their
naturall
rest
.
And
the
nigher
they
come
to
the
center
,
their
soft
bed
of
rest
,
(
if
we
may
beleeve
Philosophy
)
the
more
hast
they
make
.
The
gentle
Dove
,
before
the
tumult
of
waters
began
to
settle
,
could
finde
no
place
to
settle
in
;
no
sure
,
no
solid
rest
for
her
foot
:
and
the
silly
thing
had
not
learn'd
to
swim
.
This
tumult
of
waters
in
the
world
,
will
never
end
,
till
the
world
ends
.
And
therefore
,
O
that
I
had
wings
like
a
Dove
:
for
then
would
I
flie
away
,
and
be
at
rest
.
Not
feet
like
a
Dove
,
but
wings
.
I
have
gone
enough
.
I
have
been
treading
,
and
picking
upon
dunghills
a
long
while
.
And
now
,
I
would
faine
be
flying
.
And
not
hanging
upon
the
wing
,
and
hovering
over
dunghills
:
but
flying
away
.
And
not
flying
away
,
I
know
not
whither
;
but
to
the
knowne
place
of
rest
:
For
then
would
I
flie
away
,
and
be
at
rest
.
And
not
wings
like
a
Hawk
,
or
Eagle
;
to
help
,
and
assist
me
in
the
destruction
of
others
:
but
wings
like
a
Dove
;
by
which
I
may
secure
to
my selfe
,
the
continuance
of
a
quiet
,
and
innocent
life
.
I
would
looke
upon
the
earth
,
as
God
does
,
from
above
.
I
would
raise
my
thoughts
above
the
colde
,
and
dampish
earth
;
and
fly
with
the
white
,
and
harmlesse
Dove
,
when
the
fury
of
the
waters
began
to
be
asswaged
,
to
the
top
of
a
high
mountaine
,
the
mountaine
of
contemplation
:
standing
above
the
reach
of
the
swelling
waves
,
above
the
stroke
of
thunder
,
and
where
little
,
or
no
winde
stirreth
.
That
,
as
our
dearly-beloved
Master
,
Christ
Jesus
,
prayed
upon
a
mountain
;
that
is
,
sent
up
his
flaming
heart
to
Heaven
,
from
a
mountaine
:
yet
farther
,
was
transfigured
upon
a
mountaine
,
that
is
,
brought
downe
a
glimpse
of
the
glory
of
Heaven
,
to
the
top
of
a
mountaine
;
and
beyond
either
of
these
,
ascended
,
himselfe
,
to
Heaven
from
a
mountaine
:
So
I
dwelling
upon
the
mountaines
of
mourne
as
a
Dove
.
Here
will
mourne
as
a
Dove
:
my
thoughts
having
put
themselves
out
of
all
other
service
;
and
now
,
onely
waiting
upon
my
heavenly
Mate
;
and
uttering
themselves
,
not
in
articulate
,
and
plaine
speech
,
but
in
grones
.
And
at
last
,
set
all
on
fire
from
Heaven
,
I
may
die
the
death
of
the
Phoenix
,
in
the
bright
flames
of
love
towards
God
,
and
man
;
and
in
the
sweet
,
and
delicious
odours
of
a
good
life
.
Come
,
my
beloved
,
let
us
goe
forth
into
the
field
:
let
us
lodge
in
the
Villages
,
Sayes
the
Spouse
to
the
Bridegroome
.
Come
then
,
my
beloved
,
O
come
away
,
let
us
goe
forth
,
there
is
no
safe
staying
here
:
we
must
goe
forth
.
And
pry
thee
,
sweet
,
whither
?
into
the
field
:
you
and
I
alone
.
The
field
:
where
is
not
the
least
murmure
of
noise
.
Or
if
any
,
but
onely
a
pleasant
one
(
such
musick
as
Nature
makes
)
caused
by
the
singing
of
Birds
,
and
the
bleating
of
Lambs
,
that
talk
much
in
their
language
,
and
are
alwayes
doing
,
and
yet
,
sinne
not
.
Or
,
if
we
must
of
urgent
necessity
converse
with
sinners
:
if
the
Sun
will
away
,
and
black
Night
must
come
:
if
sleepe
will
presse
upon
us
,
and
we
must
retire
to
a
lodging-place
:
heare
mee
,
(
and
by
our
sweet
loves
,
deny
mee
not
)
let
us
lodge
in
the
villages
,
out
of
the
sight
and
hearing
of
learned
dissimulation
,
and
false
bravery
:
where
sin
is
not
so
ripe
,
as
to
be
impudent
;
and
where
plaine-fac'd
simplicity
knowes
not
,
what
deceit
signifies
.
In
the
field
,
we
shall
enjoy
the
full
,
and
open
light
of
the
Sun
:
and
securely
communicate
all
our
secrets
of
love
.
And
when
the
Body
calls
to
bed
,
and
sayes
,
hee
hath
serv'd
the
soule
enough
,
for
one
time
;
we
may
withdraw
to
yonder
Village
,
and
there
we
shall
embrace
,
and
cling
together
quietly
;
there
wee
shall
rest
arme
in
arme
,
without
disturbance
.
And
do'st
thou
heare
?
when
we
wake
,
wee
will
tell
our
dreames
,
how
we
dreamt
of
Heaven
,
and
how
you
and
I
met
there
,
and
how
much
you
made
of
me
:
and
then
up
,
and
to
the
field
againe
.
O
,
did
men
and
women
know
,
what
an
unspeakable
sweetnesse
arises
from
our
intimacie
,
and
familiarity
with
God
:
and
from
our
daily
conversation
with
Christ
:
What
inwardly
passes
betwixt
God
,
and
a
good
soul
:
and
how
lovingly
they
talk
one
to
another
:
and
how
they
sometimes
,
as
it
were
whisper
,
sometimes
speak
aloud
:
sometimes
deliver
themselves
merrily
,
sometimes
in
a
mournfull
tone
:
and
how
prettily
the
soul
will
complaine
,
and
cry
to
him
,
and
relate
her
griefes
over
and
over
:
and
how
orderly
Christ
keepes
his
times
of
going
,
and
comming
againe
:
and
what
messengers
passe
betwixt
them
,
in
his
absence
:
and
afterwards
,
what
a
merry
day
it
is
,
when
they
meet
:
and
what
heavenly
matter
Christ
preaches
to
the
soule
:
and
how
after
the
Sermon
,
the
soule
condemnes
the
world
,
and
abominates
all
the
vanities
of
it
;
and
would
faine
be
running
out
of
it
,
if
it
could
tell
which
way
,
and
not
run
from
Christ
:
all
the
sweetnesse
of
this
world
,
would
be
gall
,
and
extreame
bitternesse
to
them
:
they
would
relish
nothing
but
Christ
:
they
would
scarce
endure
to
heare
any
man
speak
,
that
did
not
speak
of
Christ
:
his
very
name
would
give
a
sweet
taste
in
their
mouthes
:
they
would
seeke
him
;
and
they
would
be
sick
,
till
they
found
him
:
And
having
found
him
,
they
would
let
goe
all
,
and
hold
him
fast
.
And
then
,
the
remembrance
of
their
labour
in
seeking
him
would
be
sweetnes
it self
to
them
.
Our
Saviour
before
his
passion
,
ascended
according
to
his
custome
to
the
mount
of
Olives
:
and
there
drew
himself
,
even
from
his
own
Disciples
.
For
,
as
St.
Luke
describeth
it
,
He
was
withdrawn
from
them
about
a
stones
cast
,
and
kneeled
downe
,
and
prayed
.
About
a
stones
cast
,
for
the
peace
,
and
privacie
of
his
owne
Recollection
:
And
but
a
stones
cast
,
for
the
safety
,
and
security
of
his
Disciples
.
And
cursed
be
the
Traytour
,
that
brought
a
vile
rabble
of
seditious
persons
upon
him
,
to
breake
his
mysticall
sleepe
,
and
to
cut
the
fine
thred
of
his
calme
and
quiet
devotions
.
Thus
did
my
thoughts
spread
themselves
:
imagining
,
this
could
not
any where
be
found
,
but
in
a
Monastery
.
My
last
reason
was
,
because
being
carried
away
with
a
great
streame
,
the
desire
of
knowledge
;
it
being
the
Philosophers
Principle
in
the
first
grounds
of
his
Metaphysicks
,
Omnis
homo
Met.
cap.
1.
naturâ
scire
desiderat
,
Every
man
by
nature
desireth
to
know
:
I
plunged
my selfe
into
the
depth
of
profound
Authors
,
Bellarmine
and
others
;
and
was
lost
in
the
bottome
.
And
hurried
with
these
motives
,
I
left
with
a
free
minde
,
Kings
Colledge
,
and
the
University
of
Cambridge
,
upon
Christmasse
Eeve
;
that
I
might
avoid
the
receiving
of
the
Sacrament
,
the
next
day
:
for
which
I
was
in
particular
,
warned
to
prepare
my selfe
.
But
the
divine
Providence
went
with
mee
,
and
plainly
shewed
mee
by
my
owne
eyes
,
and
by
my
eares
,
and
by
other
knowing
powers
,
perfected
with
knowledge
in
some
measure
,
with
which
God
hath
endued
me
,
that
my
reasons
were
as
weak
,
as
I
was
young
.
CHAP.
9.
I
Shall
now
,
(
and
I
cannot
help
it
)
lay
open
,
and
uncover
the
faults
of
others
.
But
who
am
I
,
that
I
should
doe
this
?
Have
I
not
great
faults
of
my
owne
?
O
,
I
have
.
Lord
,
have
have
mercy
upon
me
,
a
miserable
sinner
:
and
upon
them
,
and
upon
all
the
world
.
I
am
one
of
those
,
to
whom
God
gave
a
faire
preheminence
over
all
other
earthly
creatures
.
I
was
shaped
by
him
in
my
mothers
wombe
;
and
tooke
up
by
him
,
when
I
fell
from
her
.
I
was
guided
through
all
dangers
by
him
,
in
my
weake
infancie
,
and
ignorant
childhood
.
I
was
reserved
by
him
,
for
the
law
of
grace
,
and
the
faith
of
Christ
.
I
am
furnished
by
him
,
with
all
kindes
of
necessaries
,
for
the
fit
maintenance
of
life
:
and
have
beene
delivered
by
him
,
from
a
thousand
thousand
mischiefes
,
bending
the
bow
both
at
soule
and
body
.
I
had
lost
my
life
the
other
day
,
and
beene
carried
hence
with
all
my
sinnes
upon
my
back
;
had
not
he
stept
in
to
help
me
.
I
have
beene
moved
every
day
to
goodnesse
,
by
his
holy
calls
,
and
inspirations
.
He
puts
bread
and
meat
into
my
mouth
,
every
day
;
having
strangely
brought
it
from
many
places
,
by
many
wayes
,
through
many
hands
,
to
me
.
Hee
covers
my
nakednesse
,
every
day
.
He
hath
preserved
,
and
restored
me
from
sicknesse
:
and
disposeth
all
my
affaires
,
with
all
gentlenesse
.
And
yet
,
I
have
play'd
as
foule
with
him
,
as
any
man
.
Behold
,
I
was
shapen
in
iniquity
,
and
in
sinne
did
my
mother
conceive
mee
!
I
am
thronged
with
unruly
passions
,
madd
,
if
let
loose
to
wickednesse
.
I
goe
and
grow
crookedly
,
and
stoope
very
low
,
under
a
mighty
burthen
of
sinne
:
and
am
prone
to
all
mischief
,
and
of
my selfe
,
ready
for
all
attempts
,
and
wicked
enterprises
against
God
.
For
,
if
God
should
withdraw
his
preventing
Grace
,
I
should
quickly
be
guilty
of
any
sinne
,
that
ever
any
man
or
woman
committed
.
It
is
granted
that
I
am
the
void
,
and
empty
Cave
of
ignorance
;
the
muddy
fountaine
of
evill
concupiscence
;
dark
in
my
understanding
,
weake
in
my
will
,
and
very
forgetfull
of
good
things
:
and
that
,
left
to
my selfe
,
I
am
not
my selfe
,
but
a
devill
in
my
shape
.
All
this
is
true
.
And
yet
,
I
have
beene
the
Captaine
of
an
Army
against
him
,
by
whom
only
,
I
can
be
set
at
liberty
,
and
freed
from
all
these
evills
.
God
is
so
perfectly
knowing
,
so
compleatly
wise
,
that
no
sinne
,
though
lying
hid
in
the
dark
thoughts
,
and
quiet
privacie
of
the
heart
;
though
covered
with
the
mists
of
the
morning
,
or
the
darknesse
of
the
night
,
can
escape
his
knowledge
:
so
throughly
good
,
that
no
sinne
can
please
him
;
so
wonderfully
powerfull
,
that
no
sinner
can
flie
from
him
,
though
hee
should
have
wings
to
help
his
feet
.
He
is
the
endlesse
,
boundlesse
,
bottomlesse
heape
of
all
perfections
.
He
is
infinitely
stored
with
all
kindes
of
perfect
worth
,
and
beauty
:
and
therefore
,
most
worthy
of
all
true
love
,
and
honour
.
And
this
All
of
perfections
,
is
my
all
in
all
:
He
is
one
,
and
a
great
one
,
that
I
make
very
angry
with
me
every
day
;
and
yet
striking
,
hee
shakes
his
head
,
pulls
back
his
hand
,
and
is
very
loth
to
strike
:
Hee
would
,
but
will
not
.
Hee
beares
with
mee
from
day
to
day
;
and
hopes
well
of
mee
:
breaths
upon
me
,
blowes
upon
me
with
his
holy
spirit
:
waters
mee
with
his
heavenly
grace
,
and
benediction
:
diggs
about
mee
,
with
lessons
and
instructions
of
all
sorts
,
and
with
good
examples
on
every
side
;
expecting
good
fruit
from
mee
.
And
this
good
great
God
have
I
struck
with
many
faults
.
CHAP.
10.
VErily
,
I
have
deserved
,
that
,
because
I
have
defiled
all
the
Elements
with
my
sins
,
as
I
goe
,
the
earth
at
every
step
should
sink
under
mee
:
that
it
should
open
,
and
swallow
me
with
a
wide
throat
,
into
hell
.
That
water
,
when
I
first
come
where
it
is
,
should
leape
into
my
face
,
and
stifle
mee
:
that
,
when
I
open
my
mouth
,
to
receive
the
sweet
benefit
of
ayre
,
nothing
but
mists
,
and
foggs
,
and
the
plague
should
enter
:
that
fire
should
not
onely
cease
,
and
denie
to
warme
me
;
but
also
,
flie
upon
mee
,
hang
about
me
,
and
burne
me
to
ashes
:
that
heat
and
cold
should
meet
together
in
the
clouds
,
and
without
much
threatning
,
break
out
upon
me
,
as
having
bin
neither
hot
nor
cold
;
&
strike
me
dead
with
a
clap
of
thunder
:
that
,
because
all
my
zeal
was
but
a
flash
,
a
flash
of
lightning
should
burne
mee
to
a
coale
,
and
leave
mee
standing
without
life
,
a
blasted
man
,
all
black
and
dried
,
to
scare
others
from
sinne
.
That
,
because
I
playd
the
Beast
,
in
erring
against
the
rules
of
reason
;
beasts
,
and
unreasonable
creatures
of
all
kindes
,
should
lie
every
where
in
wait
to
destroy
me
:
that
the
Birds
of
the
Aire
,
should
break
into
my
House
,
catch
the
bread
out
of
my
hand
before
it
comes
to
my
mouth
,
and
carrie
away
the
very
meat
from
my
Table
;
because
they
deserve
it
,
better
then
I
:
that
Spiders
should
empty
their
poyson
,
into
my
drink
:
that
because
I
stript
my
soule
,
and
rob'd
her
of
her
wedding
garment
;
no
kind
of
garment
should
ever
be
able
to
hang
upon
my
back
.
I
have
deserved
,
that
,
because
I
have
infected
my
Brethren
by
evill
example
,
the
hearts
and
hands
of
all
men
should
be
turned
against
me
;
that
,
as
I
passe
in
the
streets
,
men
and
women
should
laugh
at
me
in
scorne
;
and
mock
me
,
as
they
doe
fooles
&
mad
men
:
and
that
,
because
I
have
beene
a
stumbling-block
to
youth
,
Boyes
and
Girles
should
run
after
me
with
a
noise
;
and
that
their
Parents
,
and
people
of
all
sorts
,
should
throw
dirt
in
my
face
.
Indeed
,
I
have
deserved
,
that
because
I
have
sinned
in
the
sight
of
the
Angels
,
the
Angels
of
Heaven
should
arrest
me
in
the
Kings
name
,
whom
I
have
offended
;
take
me
,
and
deliver
mee
to
all
the
devils
of
Hell
;
and
that
they
should
throw
me
with
all
their
might
,
into
the
bottome
of
Hell
;
and
follow
after
me
with
an
out-cry
,
that
should
make
the
foundations
of
the
earth
shake
.
For
,
having
playd
the
notorious
Rebel
against
the
Creator
of
all
things
;
I
have
most
justly
deserved
,
as
often
as
I
have
sinned
that
all
things
,
all
creatures
should
rise
up
in
armes
against
me
.
And
with
what
heart
,
or
face
shall
I
stretch
out
my
hand
,
against
the
faults
of
others
?
But
,
it
is
not
my
owne
quarrell
.
I
speake
in
Gods
behalfe
.
CHAP.
11.
I
Was
reconciled
to
the
Church
of
Rome
in
London
,
by
an
English
Monk
:
and
by
him
recommended
to
a
Jesuit
:
who
sent
me
to
the
English
Colledge
at
S.
Omers
in
Flanders
.
And
the
better
to
passe
at
Dover
;
I
was
put
by
an
English
Monk
,
into
a
habit
like
an
Italian
,
and
indeed
,
like
the
Monk
as
he
goeth
in
London
:
and
joyned
in
company
,
with
a
young
Gentleman
an
Italian
Traveller
,
who
was
now
in
his
returne
towards
his
Country
.
Having
passed
for
an
Italian
,
not
only
in
clothes
,
but
in
Country
;
and
being
landed
at
Calice
in
France
:
it
hapned
,
that
I
travelled
from
thence
to
St.
Omers
,
with
a
Jesuit
,
and
a
young
Scholler
,
which
he
brought
with
him
out
of
England
:
and
they
had
come
in
the
Ship
wherein
I
passed
.
Hee
was
apparrelled
like
a
secular
Gentleman
,
and
wore
a
little
Ponyard
by
his
side
.
And
we
three
mingling
discourse
,
as
we
journeyed
;
he
told
us
,
that
the
Ponyard
was
given
him
by
a
Catholike
,
a
deare
friend
of
his
;
upon
a
condition
,
that
hee
should
kil
a
Pursuivant
with
it
God
knows
,
I
lie
not
.
By
a
Pursuivant
,
hee
meant
one
of
the
Kings
Messengers
,
which
are
imployed
in
the
search
,
and
apprehension
of
Priests
and
Jesuits
.
But
O
my
Lord
,
and
my
God
,
can
this
be
the
veine
,
and
the
spirit
of
the
Primitive
Church
?
or
,
doth
it
taste
of
the
meeknesse
,
and
gentlenesse
of
Christ
our
sweet
Saviour
,
either
in
his
life
,
or
doctrine
?
With
the
first
,
it
cannot
agree
.
For
St.
Cyprian
is
plaine
in
the
matter
:
Nos
laesos
divina
ultio
defendee
.
Inde
est
,
quòd
nemo
nostrum
Put
up
againe
thy
sword
into
his
place
:
for
all
they
that
take
the
sword
,
shall
perish
with
the
sword
.
It
is
not
of
the
same
colour
,
with
the
life
of
Christ
;
of
whom
Saint
Paul
testifieth
,
that
he
humbled
himselfe
,
and
became
obedient
unto
death
,
even
the
death
of
the
Crosse
.
Wherefore
God
also
hath
highly
exalted
him
.
Hee
was
first
depressed
,
and
then
,
exalted
:
and
hee
was
therefore
exalted
,
because
hee
had
beene
depressed
:
and
he
was
highly
exalted
,
because
he
had
beene
depressed
as
low
as
death
,
and
the
death
of
theeves
,
and
murderers
:
and
he
depressed
himselfe
,
but
hee
was
exalted
by
God
.
Well
now
.
It
is
not
agreeable
with
this
,
or
with
that
.
Yet
,
I
well
know
,
with
what
it
agreeth
.
And
you
shall
know
,
as
well
as
I.
With
the
doctrine
,
and
practice
of
the
Church
of
Rome
.
God
turn
the
hearts
of
her
children
.
But
,
I
must
turne
to
Christ
againe
.
Mee
thinks
,
it
is
a
mervailous
pleasant
thing
,
to
looke
upon
him
.
The
obedience
of
his
humility
waded
as
farre
as
it
could
find
bottome
.
It
is
a
witty
difference
,
which
St.
Gregory
maketh
betwixt
obedience
and
sacrifice
.
Obedientia
victimis
praeponitur
;
quia
per
victimas
aliena
caro
;
per
obedientiam
S.
Greg.
lib.
35.
Moralium
in
Job
cap.
12.
verò
,
voluntas
propria
mactatur
.
Obedience
is
preferred
before
sacrifice
:
because
in
sacrifice
,
other
things
;
in
obedience
,
our
owne
wils
are
kill'd
;
that
is
,
mortified
,
and
offered
to
God
.
And
therefore
,
the
night
before
our
deare
Saviour
was
made
actually
obedient
unto
death
,
hee
discovered
two
wills
,
in
one
soule
.
His
humanity
,
having
a
revelation
of
what
he
was
to
suffer
;
and
now
,
sweating
bloud
in
the
serious
contemplation
of
it
,
his
inferiour
will
cried
out
,
O
my
Father
,
if
it
be
possible
,
let
this
cup
passe
from
me
.
But
the
superiour
will
,
soone
ended
the
controversie
:
neverthelesse
,
not
as
I
will
,
but
as
thou
wilt
.
The
inferiour
will
was
it selfe
,
in
the
reasonable
part
;
or
it
could
not
have
beene
capable
of
such
a
high
kinde
of
willing
.
A
little
more
obedience
to
Christ
,
and
his
law
,
would
not
ill
become
those
great
Professors
of
obedience
.
Christ
alloweth
us
to
runne
in
our
own
defence
;
but
not
to
resist
;
if
the
power
be
lawfull
,
that
opposeth
us
,
and
we
subjected
to
it
:
and
if
it
commeth
from
God
,
it
would
be
lawfull
,
though
it
should
not
doe
lawfully
,
what
it
doth
:
lawfull
in
it selfe
,
though
not
lawfull
in
the
exercise
of
it selfe
:
and
it
can
not
be
resisted
in
the
exercise
,
but
it
must
be
resisted
in
it selfe
:
for
,
power
is
never
seene
in
it selfe
,
but
altogether
in
the
exercise
of
it selfe
.
CHAP.
12.
IT
is
the
course
of
the
Jesuits
at
St.
Omers
,
to
send
every
yeare
in
the
time
of
Harvest
,
two
missions
of
English
Schollers
,
into
remote
parts
of
the
Christian
world
:
one
,
to
Rome
in
Italy
;
And
another
to
Valladolid
,
or
Sevil
in
Spaine
:
and
these
places
in
Spaine
,
receive
their
missions
by
turnes
.
In
all
these
places
,
are
English
Colledges
:
Whereof
the
Superiours
,
or
Governours
,
are
Jesuits
:
the
rest
,
Schollers
,
chalked
out
for
secular
Priests
.
By
secular
Priests
I
understand
,
not
regular
Priests
;
neither
Jesuits
,
nor
Monks
,
nor
Friurs
;
but
Priests
,
without
any
farther
addition
:
whose
primarie
charge
in
their
Institution
,
by
which
they
differ
from
others
,
is
,
to
teach
and
instruct
secular
people
,
and
to
reside
in
Benefices
,
and
be
Parish
Priests
.
Here
,
I
have
a
notable
trick
to
discover
,
and
I
shall
ever
stop
,
and
stand
amazed
,
and
ponder
the
malice
of
the
Jesuits
,
when
I
think
of
it
.
Their
best
,
and
most
able
Schollers
,
they
send
alwayes
,
to
Spaine
:
and
onely
,
their
weaker
vessells
,
to
Rome
;
in
their
ordinarie
proceedings
:
whereof
some
are
lame
,
some
crooked
,
others
imperfect
in
the
naturall
part
of
speaking
.
The
reason
of
it
,
is
excellent
knowledge
.
The
Schollers
being
with
them
,
and
subordinate
to
them
in
their
Colledges
,
and
now
,
far
from
their
Country
:
it
is
a
great
portion
of
their
labour
,
to
win
them
by
favours
,
promises
,
threats
in
the
by
,
and
much
cunning
,
to
be
Jesuits
:
and
so
,
they
never
leave
any
(
if
all
they
can
doe
,
will
doe
withall
)
for
the
Secular
Priests
,
but
the
leane
and
bony
end
,
and
the
refuse
of
them
.
For
,
the
Jesuits
and
the
Secular
Priests
,
are
great
opposites
;
and
much
contrary
in
their
opinions
:
and
the
weaknes
of
the
one
wil
help
negatively
,
to
the
strength
of
the
other
.
The
Pope
being
informed
of
this
Jesuiticall
device
,
gave
a
command
at
Rome
,
where
his
power
is
absolute
in
all
kindes
:
that
every
Scholler
,
the
yeare
of
his
probation
being
expired
,
should
bind
himselfe
by
an
oath
,
not
to
enter
into
any
order
of
Religion
;
till
after
three
yeares
durance
in
England
.
And
then
,
they
began
to
set
on
foot
the
trick
I
told
you
of
.
But
,
if
one
desires
admittance
into
a
mission
,
who
by
reason
of
some
defect
,
(
for
example
,
the
defect
of
having
entred
into
an
order
,
and
returned
with
dislike
)
cannot
according
to
their
rules
,
be
a
Jesuit
;
if
hee
comes
with
strong
,
and
able
commendations
,
they
will
send
him
to
Rome
,
though
he
be
a
deserving
man
;
that
he
,
and
such
as
he
,
may
stand
like
a
good
face
,
or
a
fresh
colour
,
over
the
device
,
that
lyeth
inward
.
They
have
a
very
godly-fac'd
answer
to
this
objection
:
and
say
;
these
imperfect
creatures
are
as
God
made
them
;
and
they
are
sent
over
by
their
poore
friends
,
to
be
Priests
;
and
we
that
weare
out
our
bodies
,
and
lifes
in
the
education
of
Youth
,
have
good
reason
to
chuse
the
sounder
part
:
and
they
which
come
to
us
,
are
not
taken
from
the
Church
,
but
restored
to
it
,
in
a
more
excellent
manner
.
But
,
first
,
according
to
their
own
Principles
,
they
are
bound
to
goe
along
with
the
Founders
intention
;
and
the
Founder
intended
the
maintenance
,
for
able
men
.
Secondly
,
they
doe
not
performe
their
obligation
of
Charity
towards
the
body
of
the
Clergie
,
which
they
notably
maime
,
and
disable
:
and
yet
,
in
those
places
they
are
onely
Stewards
for
the
Clergie
.
Thirdly
,
they
doe
great
injurie
both
to
their
Church
,
and
their
cause
;
which
suffereth
oftentimes
by
such
Martyrs
of
Nature
,
and
such
unskilfull
Defenders
:
Some
of
which
,
cannot
read
Latine
,
nor
yet
hard
English
.
See
how
God
worketh
for
us
,
by
their
sins
.
Fourthly
,
they
delude
the
Popes
command
concerning
the
oath
,
and
wholly
frustrate
his
purpose
;
and
their
fourth
vow
of
obedience
to
his
Holinesse
,
stands
for
a
cypher
in
this
businesse
.
And
much
more
.
What
remaineth
now
,
but
that
malice
is
predominant
in
the
action
;
and
that
they
make
themselves
Gods
,
and
turne
all
to
their
owne
ends
?
CHAP.
13.
AT
St.
Omers
,
their
manner
is
,
to
make
triall
of
every
one
that
comes
;
what
nature
,
and
spirit
hee
is
of
,
and
what
progresse
he
hath
made
in
learning
;
partly
by
applying
subtill
young
Lads
to
him
,
which
keepe
him
company
,
and
turne
him
outward
,
and
inward
againe
,
and
make
returne
of
their
observations
to
the
Jesuits
:
and
partly
,
by
their
owne
sifting
him
,
either
in
discourse
,
or
examination
,
or
in
some
other
more
laboured
exercise
.
Which
triall
when
I
had
undergone
,
an
old
Jesuit
,
gray
in
experience
,
and
a
crafty
one
,
and
one
,
whose
name
you
have
in
your
minde
,
when
you
think
Not
,
being
then
Vice-provinciall
of
the
English
Jesuits
,
look'd
soberly
upon
me
,
and
told
me
of
a
spirituall
exercise
,
in
use
amongst
them
,
which
would
much
preferre
me
in
the
service
of
God
,
if
I
was
pleased
to
make
use
of
it
.
I
yeelded
.
And
the
next
day
,
in
the
evening
,
I
was
brought
into
a
Chamber
,
where
the
Curtaines
were
drawne
,
and
all
made
very
dark
;
onely
,
a
little
light
stole
in
at
a
corner
of
the
window
,
to
a
Table
;
where
stood
pen
,
ink
,
and
paper
:
and
order
was
given
me
by
my
ghostly
Father
,
a
cunning
man
,
a
man
that
did
not
walk
in
the
light
,
that
I
should
not
undraw
the
Curtaines
,
or
speak
with
any
person
but
himselfe
,
for
certaine
dayes
;
and
what
the
spirit
of
God
should
inspire
into
my
heart
concerning
my
course
of
life
,
I
should
write
;
there
being
pen
,
ink
,
and
paper
.
And
he
left
a
Meditation
with
mee
,
the
matter
of
which
,
was
indeed
,
very
heavenly
;
and
hee
brought
every
day
two
or
three
more
.
Hee
visited
me
two
or
three
times
a
day
;
and
alwayes
,
his
question
was
,
after
,
how
doe
you
childe
,
and
so
forth
?
What
?
have
you
wrot
any
thing
?
Feel
you
not
any
particular
stirrings
of
the
spirit
of
God
?
And
alwayes
,
I
answered
plainely
,
and
truly
,
no.
Having
beene
kept
in
darknesse
,
some
dayes
;
and
alwayes
left
to
a
more
serious
,
and
attentive
listning
after
the
holy
Ghost
;
and
perceiving
no
signes
of
a
releasement
;
I
began
to
suspect
,
what
the
man
aim'd
at
.
And
I
prayed
heartily
,
that
my
good
God
would
be
pleased
to
direct
me
.
Think
with
me
:
Had
these
Meditations
beene
appointed
meerely
,
and
precisely
for
the
elevation
of
my
soule
to
God
,
they
had
beene
excellent
:
but
perverted
,
and
abused
to
serve
mens
ends
,
they
were
not
what
they
were
.
But
I
thought
,
I
would
know
farther
e're
long
.
The
holy
man
came
againe
,
and
still
enquired
,
if
I
knew
the
minde
of
the
Holy
Ghost
.
My
answer
was
:
I
did
hope
,
yes
;
but
I
was
loth
,
because
ashamed
,
to
speak
it
.
Being
encouraged
by
him
,
I
said
;
That
in
my
last
Meditation
,
the
spirit
of
God
seemed
to
call
me
to
the
Society
.
Hee
knew
the
phrase
,
and
the
sense
of
it
,
was
,
God
moved
me
to
be
a
Jesuit
.
He
presently
,
caught
up
my
words
,
and
told
me
,
I
was
a
happy
man
,
and
had
great
cause
to
blesse
God
for
so
high
a
calling
;
with
much
,
to
that
purpose
.
And
when
he
had
his
end
,
my
Meditations
had
their
end
,
and
the
Curtaines
were
drawne
,
and
having
beene
enlightned
from
Heaven
,
it
was
granted
,
that
I
should
enjoy
the
light
of
the
world
;
and
there
was
all
the
good
man
look'd
for
.
But
,
had
not
the
Holy
Ghost
spoke
as
he
did
,
hee
would
not
have
beene
thought
,
to
speake
like
the
Holy
Ghost
.
And
now
,
I
was
brought
downe
from
my
dark
Cell
,
with
great
joy
,
and
lightsomnesse
;
and
all
the
Boyes
were
unexpectedly
sent
abroad
with
me
that
afternoone
,
to
recreate
their
spirits
,
and
be
merry
with
the
new-borne
childe
.
Yet
afterwards
,
a
performance
being
required
of
what
I
had
promised
,
my
heart
gave
back
.
For
,
I
had
been
counselled
by
some
of
the
lesse
Jesuited
Schollers
,
to
goe
in
a
mission
,
and
read
farther
in
the
practice
of
the
Jesuits
,
before
I
took
their
habit
.
Which
the
Jesuits
laboured
to
prevent
,
telling
me
,
their
numbers
in
their
missions
were
full
.
I
stood
to
it
,
and
gave
them
no
ground
;
saying
,
I
would
returne
to
England
,
if
I
went
not
:
and
so
,
they
sent
mee
in
the
mission
,
to
Valladolid
in
Spaine
.
But
I
saw
with
both
my
eyes
,
they
were
in
good
hope
,
to
gaine
me
afterwards
.
Many
are
of
opinion
,
that
a
great
cause
of
these
great
disturbances
in
the
world
,
is
,
because
men
walk
not
in
those
vocations
to
which
God
hath
called
them
.
The
ordinarie
vocation
is
,
when
a
man
findes
,
(
after
a
sit
imploring
of
Gods
help
)
in
the
due
examination
of
his
heart
,
that
he
can
best
,
and
most
proportionably
to
his
abilities
,
serve
God
in
such
an
honest
course
,
lying
within
the
reach
,
and
condition
of
his
life
.
And
undoubtedly
,
these
soule
wayes
,
are
so
many
wrestings
of
Gods
spirit
.
Me
thinks
now
,
a
man
may
throughly
meditate
,
every
day
if
he
please
,
both
whence
hee
came
,
and
whither
hee
goes
,
in
little
England
:
where
hee
may
doe
it
freely
,
and
sweetly
;
and
where
,
in
the
doing
of
it
,
no
man
will
have
a
plot
upon
Him
,
or
urge
him
to
exact
upon
the
Holy
Ghost
.
And
lest
the
Jesuits
should
imagine
,
wee
are
here
altogether
destitute
of
such
helps
,
and
for
the
benefit
of
my
neighbour
,
I
will
set
downe
a
Meditation
in
this
kinde
:
and
he
ownes
it
,
that
desires
with
all
his
heart
,
to
serve
God
with
all
his
might
;
and
by
him
,
they
may
guesse
of
others
.
MEDITATION
.
I.
I
Will
fold
my selfe
inward
,
and
ponder
seriously
,
what
and
where
I
was
,
some
few
yeares
agoe
:
what
and
where
,
before
my
Father
was
borne
,
or
,
when
hee
was
a
childe
.
If
I
lay
aside
an
odde
trifle
of
dayes
,
if
I
take
away
a
short
course
of
running
time
,
No
man
or
woman
now
living
was
alive
.
Creeping
things
,
though
they
could
but
creepe
,
did
live
,
and
rejoyce
in
a
comfortable
being
.
And
other
little
creatures
had
wings
,
and
were
able
to
flie
readily
,
here
,
there
,
and
here
againe
;
and
other
wayes
,
upwards
,
and
downwards
.
And
we
,
who
now
goe
with
such
a
grace
,
and
look
so
full-eyde
,
and
build
to
our selves
such
Babels
in
our
imaginations
,
had
no
kinde
of
Being
.
These
Churches
,
these
Townes
,
this
Kingdome
,
this
heap
of
Kingdoms
the
world
,
were
as
wee
see
them
:
but
wee
were
not
heard
of
,
not
because
wee
were
a
great
way
off
,
but
because
we
were
not
.
Were
not
heard
,
were
not
seene
,
were
no
where
,
and
all
,
because
we
were
not
.
Quae
Arist.
lib.
4
Met.
cap.
4.
text
.
16.
non
sunt
,
quomodò
ambulabunt
,
aut
loquentur
?
sayes
the
Philosopher
.
The
things
which
are
not
,
how
shall
they
walk
,
or
talk
?
The
very
same
Sunne
,
that
rises
and
sets
for
us
,
did
shine
,
now
red
,
now
pale
,
upon
the
world
;
and
constantly
runne
his
dayes
journey
,
and
keep
the
same
times
.
Such
birds
of
the
same
colours
,
did
sing
merrily
to
the
same
tunes
;
and
hop
from
branch
to
branch
,
and
flie
from
tree
to
tree
,
as
now
they
doe
.
Beasts
and
Fishes
,
in
the
same
,
the
very
same
diversity
of
shapes
,
followed
their
severall
instincts
of
nature
.
The
Bees
made
honey
,
that
differed
nothing
from
ours
,
but
onely
because
it
was
not
the
same
.
The
windes
blew
cold
,
and
warme
;
and
warme
,
and
cold
againe
.
The
Beech
,
and
Poplar
;
the
Cedar
,
and
Oke
did
grow
,
upwards
and
downwards
;
and
every
one
was
knowne
by
the
leafe
,
by
which
,
wee
distinguish
them
.
Brooks
took
their
courses
.
The
Sea
ror'd
.
Men
and
women
,
such
as
we
are
,
did
as
wee
doe
:
And
wee
were
nothing
.
O
wonderfull
!
A
little
while
before
yesterday
,
the
best
of
us
all
,
and
the
most
knowing
,
knew
not
,
that
there
was
a
world
;
that
there
were
Angels
;
that
there
is
a
God
;
that
such
as
wee
,
were
afterwards
to
be
:
because
we
had
no
knowledge
;
no
being
,
the
foundation
,
and
ground
of
knowledge
.
MEDITATION
.
II.
OPretious
peeces
that
we
are
!
we
were
all
,
as
it
were
,
borne
of
the
Night
,
and
call'd
from
a
dark
Nothing
.
And
yet
truly
,
the
most
unworthy
,
and
most
contemptible
matter
that
is
,
yea
,
the
Devils
,
and
Damned
in
Hell
,
the
lowest
in
the
present
order
of
Spirits
,
are
placed
many
steps
of
worth
above
nothing
,
as
being
Gods
creatures
,
and
bearing
his
colissons
;
though
branded
with
the
foulest
marks
of
dishonour
.
For
,
God
is
honoured
,
even
by
the
Being
,
Punishments
,
and
Dishonour
of
the
damned
;
in
which
,
the
divine
Justice
triumpheth
.
But
from
Nothing
,
no
honour
can
rise
to
him
,
onely
that
hee
made
something
of
nothing
.
Nothing
is
so
base
,
that
for
it
's
meere
basenesse
,
we
cannot
conceive
it
:
nor
speake
of
it
,
but
in
disgrace
,
by
denying
it
to
be
any
thing
:
which
neither
sense
,
nor
understanding
can
apprehend
.
It
hath
no
figure
,
shape
,
or
colour
:
and
is
no
where
,
because
it
is
nothing
.
It
cannot
be
painted
;
and
though
the
Devill
is
painted
under
the
forme
of
another
thing
,
yet
that
cannot
:
(
that
?
what
?
nothing
:
)
because
it
is
the
meere
negation
of
a
thing
.
O
cursed
negation
!
God
never
made
thee
.
For
,
had
God
made
thee
,
thou
hadst
beene
something
.
And
hadst
thou
been
any
thing
,
there
had
beene
as
many
things
for
ever
with
God
,
as
things
had
been
possible
by
the
power
of
God
.
It
cannot
be
described
,
but
by
saying
,
it
is
not
:
and
of
nothing
,
we
cannot
say
,
it
is
,
but
by
adding
,
nothing
.
Of
which
now
thinking
,
or
speaking
,
or
writing
;
I
think
,
or
speak
,
or
write
of
nothing
.
And
so
,
we
being
,
and
yet
truly
,
not
truly
being
,
but
being
nothing
,
God
gave
us
the
noble
being
we
have
;
and
made
us
Kings
,
and
Queens
of
all
corporal
things
,
when
hee
might
have
made
us
with
his
left
hand
,
Toads
,
Vipers
,
or
Snakes
:
Spiders
,
to
be
alwayes
watching
in
catching
Flyes
,
and
to
weave
out
our
bowells
,
to
fill
our
bellies
:
Snails
,
to
passe
over
all
our
time
in
creeping
,
and
in
our
passage
from
place
to
place
,
to
linger
in
the
way
,
and
wait
for
our
destruction
:
wormes
,
to
be
trod
to
peeces
without
any
pitty
,
or
thought
of
what
is
done
,
or
that
such
a
step
was
the
death
of
a
worme
:
Flyes
,
to
play
in
the
light
,
and
presently
perish
,
by
day
in
a
Cobweb
,
by
night
in
a
candle
:
leafes
of
sower
grasse
,
or
fading
flowers
:
unworthy
peeces
of
wood
,
to
be
carved
into
any
,
yea
,
the
vilest
shape
,
or
perverted
to
the
basest
use
.
Wee
might
have
bin
Idols
,
or
Images
,
set
up
in
dishonor
of
God
,
which
every
one
that
loves
him
,
would
not
have
been
for
all
the
world
:
or
,
some
other
inferiour
thing
,
provided
for
the
use
of
man
.
I
wil
remember
the
young-man
,
that
weeping
at
the
sight
of
a
Toad
,
and
being
asked
by
certaine
Bishops
,
as
they
passed
in
the
way
where
he
was
,
the
cause
of
his
griefe
;
answered
,
and
softned
every
word
with
a
teare
;
that
he
wept
,
because
he
had
risen
to
such
a
bulk
of
body
,
and
heigth
of
yeares
,
and
never
yet
given
thanks
to
God
,
for
not
creating
him
so
foule
an
object
of
contempt
,
as
the
Toad
:
when
hee
was
to
God
his
Maker
,
as
willing
and
easie
clay
in
the
hands
of
the
Potter
.
O
Lord
,
I
thank
thee
for
him
,
and
for
my selfe
,
and
for
us
all
.
MEDITATION
.
III.
ANd
the
Lord
God
formed
man
of
the
dust
of
the
ground
,
and
breathed
into
his
nostr
hils
the
breath
of
life
,
and
man
became
a
living
soule
.
For
,
when
the
Angels
,
enriched
with
such
absolute
gifts
,
and
dowries
of
nature
,
by
occasion
of
their
shining
,
and
beautifull
nature
,
had
lost
,
and
lost
beyond
recovery
,
the
fairest
beauty
under
Heaven
,
which
is
Grace
;
God
turning
his
Omnipotencie
to
the
Creation
of
man
,
made
,
as
if
he
feared
the
like
inconvenience
,
all
that
is
visible
in
Him
,
of
Earth
:
of
base
,
and
foule
earth
.
Which
,
lest
it
should
continually
provoke
a
loathing
,
he
hath
changed
into
a
more
fine
substance
,
&
covered
all
over
,
with
a
fair
,
and
fashionable
skinne
:
but
with
a
condition
of
returning
at
a
word
,
and
halfe
a
call
from
Heaven
,
unto
Earth
,
and
into
Earth
.
That
,
although
he
might
afterwards
,
be
lifted
up
in
the
scale
of
his
soule
,
hee
might
be
depressed
againe
presently
on
the
other
side
,
by
the
waight
,
and
heavinesse
of
his
body
;
and
so
,
might
lay
the
deep
,
and
low
foundation
of
humility
,
requisite
to
the
high
,
and
stately
building
of
vertue
.
If
now
,
God
should
turn
a
man
,
busie
in
the
commission
of
some
haynous
crime
,
into
his
first
earth
:
that
presently
in
steed
of
the
man
,
should
appeare
to
us
,
an
Image
of
clay
like
the
man
,
and
with
the
mans
cloathes
on
,
standing
in
the
posture
,
in
which
the
man
stood
,
when
he
was
wholly
tooke
up
in
committing
that
high
sinne
against
God
;
Should
we
not
all
,
abominate
so
vile
a
man
of
clay
,
lifting
himselfe
against
the
great
God
of
Heaven
and
Earth
?
And
God
breathed
upon
his
face
,
rather
then
upon
any
other
part
of
his
body
,
because
all
the
senses
of
man
doe
flourish
in
his
face
;
and
because
agreeably
to
his
own
ordinance
,
in
the
face
the
operations
of
the
soule
should
be
most
apparent
,
as
the
signes
of
feare
,
griefe
,
joy
,
and
the
like
,
wherefore
,
one
calls
the
eyes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
exact
,
and
accurate
images
of
the
ipse
dixit
,
&
facta
sunt
,
as
the
Prophet
David
singeth
:
God
spake
the
word
,
and
all
this
gallant
world
rose
presently
out
of
nothing
:
as
if
sencelesse
nothing
had
heard
his
voyce
,
and
obeyed
him
.
And
I
am
sufficiently
convinced
,
that
God
brought
our
first
Father
from
common
earth
,
that
we
cannot
touch
without
defiling
our
fingers
,
to
earth
of
a
finer
making
,
call'd
flesh
.
But
how
are
we
made
by
him
?
wee
come
a
naturall
way
into
the
world
.
And
it
is
not
seene
,
that
God
hath
any
extraordinary
hand
in
the
work
.
Truly
,
neither
are
the
influences
of
the
Sunne
,
and
Starres
apparent
to
us
in
our
composition
;
yet
are
they
necessary
to
it
.
Sol
&
homo
generant
Gregory
Nazianzen
speaks
,
a
ray
of
the
Greg.
Naz
Divinity
:
the
other
,
a
vile
thing
,
extracted
from
a
dunghill
.
Nor
is
there
any
shew
of
semblance
,
or
proportion
betwixt
them
.
And
therfore
,
to
make
these
two
ends
meet
,
is
a
work
,
which
requires
the
hand
,
and
the
onely
hand
of
the
Master
Workman
.
The
Divines
give
three
speciall
reasons
,
why
God
joyned
a
body
to
a
soule
.
First
,
moved
by
his
infinite
goodnesse
;
because
he
desired
to
admit
a
body
,
as
well
as
a
spirit
,
to
the
participation
of
himselfe
:
and
all
creatures
being
spirituall
,
or
corporall
,
a
body
could
never
have
beene
partaker
of
blessednesse
,
had
it
not
beene
joyned
to
a
spirit
.
Secondly
,
for
the
more
generall
exercise
of
vertue
in
the
service
of
God
:
for
,
a
soule
could
not
have
acted
many
vertues
,
without
the
aide
of
a
body
,
as
,
the
vertues
of
temperance
,
and
chastity
.
For
,
the
Devils
are
not
delighted
with
the
sinnes
contrary
to
these
vertues
,
but
for
our
guilt
.
Thirdly
,
the
perfection
of
the
universe
.
For
,
as
there
are
creatures
,
only
spirits
,
as
Angels
:
and
creatures
onely
bodily
,
as
beasts
and
trees
:
so
it
was
a
great
perfection
,
that
there
should
also
be
creatures
,
both
spirits
and
bodies
.
By
which
,
it
is
evident
,
that
God
placed
man
in
a
middle
condition
betwixt
Angels
and
beasts
,
to
the
end
,
he
might
rise
,
even
in
this
life
,
with
Elias
,
to
the
sublime
,
and
superiour
state
of
Angels
:
not
descend
with
Nabuchodonosor
,
to
that
inferiour
,
and
low
rank
of
beasts
.
And
by
the
more
frequent
operations
of
the
spirit
,
in
high
things
;
we
become
more
spirituall
,
and
indeed
,
Angelicall
:
By
the
more
frequent
exercise
of
the
body
,
and
the
bodily
powers
,
in
the
acts
of
sensuality
;
we
become
more
bodily
,
and
bestiall
.
MEDITATION
.
4.
ANd
God
gave
us
a
being
,
so
perfect
in
all
points
,
and
lineaments
,
that
lest
we
should
fondly
spend
our
whole
lifes
in
admiration
of
our selves
,
and
at
the
looking-glasse
;
hee
wrought
his
owne
image
in
us
,
that
guided
by
it
,
as
by
a
finger
pointing
upwards
,
wee
might
not
rest
in
the
work
,
but
look
up
presently
to
the
workman
.
The
image
consisteth
in
this
.
God
is
one
:
the
soule
is
one
.
God
is
one
in
Essence
,
and
three
in
persons
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
The
soule
is
one
in
Essence
,
and
three
in
faculties
,
the
understanding
,
the
will
,
the
memory
.
The
Father
is
the
first
person
,
and
begets
the
Son
;
the
understanding
is
the
first
faculty
,
and
begets
the
will
,
I
meane
the
acts
of
willing
,
by
the
representation
of
something
which
it
sheweth
amiable
.
The
Holy
Ghost
is
the
third
person
,
and
proceeds
from
the
Father
,
and
the
Son
:
the
memory
is
the
third
faculty
,
and
is
put
into
action
,
and
being
,
in
a
manner
,
joyntly
by
the
understanding
,
and
will
.
But
,
here
is
a
strange
businesse
:
The
Sonne
,
the
second
person
,
came
downe
into
the
world
;
and
yet
stay'd
in
Heaven
:
The
will
,
the
second
faculty
,
and
she
onely
,
goes
as
it
were
out
of
the
soule
,
into
outward
action
,
that
we
may
see
the
soule
of
a
man
in
the
execution
of
his
will
;
and
yet
,
remaines
in
the
soule
.
God
is
a
spirit
;
the
soule
is
a
spirit
.
God
is
all
in
all
the
world
,
and
all
in
every
part
of
the
world
:
The
soule
is
all
in
all
the
body
,
and
all
in
every
part
of
the
body
.
Phidias
,
a
famous
Graver
,
desiring
to
leave
in
Athens
,
a
perpetuall
memorie
of
himselfe
,
and
an
everlasting
monument
of
his
Art
,
made
a
curious
image
of
Minerva
,
the
matter
being
pretious
Jvorie
;
and
in
her
buckler
,
upon
which
in
a
faire
diversitie
,
hee
cut
the
battails
of
the
Amazons
and
Giants
,
hee
couched
his
owne
picture
,
with
such
a
rare
singularity
of
Art
,
that
it
could
not
any
way
be
defaced
,
without
an
utter
dissolutiō
of
the
Bucklar
.
This
did
God
,
before
Phidias
was
ever
heard
of
,
or
his
fore-fathers
through
many
generations
,
in
the
soule
of
man
:
the
image
of
God
,
though
not
his
likenesse
,
remaining
in
the
soule
,
as
long
as
the
soule
remaineth
,
even
in
the
damned
:
To
this
image
God
hath
annexed
a
desire
of
him
:
which
in
the
world
,
lifts
up
our
hearts
to
God
:
in
Hell
,
begets
and
maintaines
the
most
grievous
paine
of
losse
.
And
to
shew
,
that
this
desire
of
God
,
is
the
greatest
,
and
best
of
all
desires
;
nothing
,
which
any
other
desire
longs
after
,
will
satisfie
the
gaping
heart
;
but
onely
,
the
object
of
this
great
desire
.
Ad
imaginem
Dei
facta
anima
rationalis
,
saith
was
made
in
the
likenesse
of
man
.
MEDITATION
.
V.
ANd
woman
being
made
,
not
as
man
,
of
earth
,
but
of
man
,
and
made
in
Paradise
;
was
not
taken
out
of
the
head
,
that
she
might
stand
over
her
husband
;
nor
out
of
the
feet
,
that
she
might
be
kickt
,
and
trod
upon
;
nor
out
of
any
fore-part
,
that
shee
might
be
encouraged
,
to
go
before
her
husband
;
nor
yet
,
out
of
a
hinder
part
,
lest
her
place
should
be
thought
amongst
the
servants
,
farre
behind
her
husband
:
but
out
of
the
side
that
shee
might
remaine
in
some
kinde
〈◊〉
●quality
with
him
.
And
from
his
heart
side
,
and
a
place
very
neere
the
heart
;
that
his
love
towards
her
,
might
be
hearty
.
And
from
under
his
left
arme
,
that
he
might
hold
her
with
his
left
arme
close
to
his
heart
;
and
fight
for
her
with
his
best
arme
,
as
he
would
fight
to
defend
his
heart
.
It
is
one
of
the
great
blessings
,
which
the
Prophet
pronounceth
to
him
,
that
feareth
the
Lord
,
Thy
wife
shall
be
as
a
fruitfull
vine
by
the
sides
of
thine
house
.
The
vine
branch
may
be
gently
bended
any
way
;
and
being
cut
,
it
often
bleeds
to
death
.
And
the
wife
is
a
vine
by
the
sides
of
the
house
:
her
place
is
not
on
the
floore
of
the
house
,
nor
on
the
roofe
;
shee
must
never
be
on
the
top
of
the
house
.
But
there
is
a
difference
:
the
woman
must
be
a
Vine
,
by
the
insides
of
the
House
.
But
now
begins
a
Tragedy
.
It
is
not
without
a
secret
,
that
the
Devill
in
his
first
exploit
,
borrowed
the
shape
of
a
serpent
;
of
which
Moyses
,
Now
the
serpent
was
more
subtill
then
any
beast
of
the
field
.
The
knowledge
of
the
Angels
,
is
more
cleare
,
compared
with
the
knowledge
of
the
Devils
;
and
moreover
,
is
joyned
with
Charity
:
but
the
knowledge
of
the
Devils
,
is
not
joyned
with
Charity
,
Justice
,
or
other
vertues
;
and
therefore
,
degenerateth
into
craft
;
according
to
that
of
Plato
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Yee
shall
be
as
Gods
.
Hee
knew
by
experience
,
And
when
the
woman
saw
,
that
the
tree
was
good
for
food
:
and
that
it
was
pleasant
to
the
eyes
,
and
a
tree
to
be
desired
to
make
one
wise
,
alas
foolish
woman
!
shee
tooke
of
the
fruit
thereof
,
and
did
eat
.
Shee
lov'd
her
belly
too
well
:
Shee
delighted
in
glittering
shewes
;
and
she
would
be
wise
above
her
condition
.
And
these
are
three
great
faults
amongst
Eves
daughters
.
But
as
the
profession
of
wisedome
,
so
the
desire
of
wisedome
,
which
involveth
knowledge
of
things
above
our
degree
,
and
out
of
our
end
;
is
an
adjunct
of
folly
.
S.
Paul
saith
of
the
old
Philosophers
,
Professing
themselves
to
be
wise
,
they
became
Adam
and
his
wife
hid
themselves
from
the
presence
of
the
Lord
God
among
the
trees
of
the
Garden
.
They
add
folly
to
folly
;
they
hide
themselves
from
the
presence
of
him
,
that
is
omnipresent
.
And
they
are
fooles
indeed
,
to
think
,
the
trees
of
the
garden
will
be
more
true
to
them
,
then
to
God
:
or
,
that
the
Trees
will
hide
an
injury
,
done
to
one
of
the
best
trees
in
the
garden
.
And
they
doe
not
hide
themselves
onely
,
but
also
,
their
fault
;
and
tosse
it
from
one
to
another
.
The
man
cries
out
:
The
woman
whom
thou
gavest
to
be
with
mee
,
shee
gave
me
of
the
tree
,
and
I
did
eat
.
The
The
serpent
beguiled
mee
,
and
I
did
eat
.
They
hid
MEDITATION
.
VI.
GOd
being
now
constrained
to
banish
Adam
and
his
wife
out
of
Paradise
:
stay'd
them
notwithstanding
,
within
the
sight
of
it
.
They
were
not
banished
into
a
farre
Country
:
that
they
might
know
,
they
should
be
shortly
restor'd
:
and
that
,
having
Paradise
alwayes
before
their
eyes
,
they
might
loath
sin
,
the
deadly
cause
of
their
expulsion
.
God
created
all
this
faire
globe
of
the
world
,
for
man
;
and
therefore
,
did
not
fashion
him
before
the
sixth
day
,
till
the
house
was
furnished
,
and
made
in
all
points
,
fit
for
his
entertainment
.
All
the
strange
variety
of
creatures
,
abiding
either
in
Aire
,
Earth
,
or
Sea
,
were
made
such
and
such
,
to
help
him
forward
in
such
and
such
manner
,
to
his
supernaturall
end
:
and
therefore
,
God
gave
to
no
creature
,
an
upright
stature
,
and
a
tongue
to
speake
,
and
praise
him
,
but
to
man
:
because
all
the
benefits
,
hee
cast
upon
other
things
,
were
not
given
to
them
for
themselves
,
but
in
order
to
man
;
being
rather
his
,
then
their
benefits
.
And
both
Angels
,
and
man
,
having
fallen
from
God
,
hee
turnes
away
from
the
Angels
,
and
turnes
with
a
sweet
face
,
and
with
loving
embraces
unto
man
.
For
,
the
Angels
being
endowed
with
most
eminent
abilities
of
nature
,
and
that
,
highly
perfected
by
Grace
;
and
having
no
clog
of
body
to
waigh
down
the
spirit
,
sinn'd
of
meere
malice
,
without
a
Tempter
,
and
without
an
example
;
and
therefore
,
fell
beneath
the
benefit
of
a
Redeemer
.
One
reason
of
this
love
of
God
to
man
is
prettily
expressed
,
by
way
of
History
:
A
man
,
and
a
woman
were
found
guilty
of
theft
;
whereof
the
woman
,
was
bigg
with
childe
.
The
man
having
nothing
to
say
for
himselfe
,
is
condemned
,
and
sent
away
to
the
place
of
execution
.
The
woman
cries
,
and
pleads
,
shee
is
with
childe
;
and
though
condemn'd
,
is
onely
sent
to
prison
;
where
shee
gives
such
efficacious
signes
of
her
sorrow
,
and
Repentance
;
that
after
a
while
,
she
&
the
fruit
of
her
womb
,
are
set
at
liberty
.
Now
the
history
turnes
to
a
similitude
;
and
the
fable
becomes
true
historie
.
The
Angels
had
nothing
to
say
,
and
their
generations
were
compleat
,
one
Angell
doth
not
beget
another
,
and
were
immediatly
sent
to
the
place
of
execution
.
But
Adam
and
Eve
were
both
with
child
,
their
number
was
not
up
;
they
radically
contained
in
them
,
thousands
of
thousands
that
should
come
after
them
;
and
they
were
spar'd
for
their
childrens
sakes
,
till
they
were
spar'd
for
their
own
sakes
,
&
yet
all
were
spar'd
for
Christ
his
sake
,
and
wholly
for
his
sake
.
And
God
hath
so
play'd
the
good
Alchymist
,
with
the
sinne
of
our
first
Parents
,
extracting
many
goods
out
of
one
evill
;
that
some
curiously
question
,
whether
wee
may
,
or
may
not
be
sorry
,
that
Adam
sinn'd
.
For
,
if
wee
are
sorry
,
that
hee
sinn'd
;
wee
are
sorry
,
that
God's
deare
children
,
as
they
still
encrease
their
yeares
,
still
encrease
their
blessednesse
.
For
,
where
good
and
evill
meet
in
combat
,
as
now
,
after
the
dayes
of
Innocence
,
there
is
opposition
,
and
resistance
in
the
performance
of
good
:
where
is
resistance
,
there
also
is
difficulty
:
and
where
wee
discover
a
difference
,
and
diversity
,
as
well
in
the
measure
,
as
in
the
manner
of
resistance
,
there
occurre
also
,
degrees
of
difficulties
:
and
,
the
greater
the
difficulty
;
the
more
pretious
the
reward
.
If
wee
are
not
sorry
that
he
sinn'd
,
wee
are
not
sorry
,
that
God
was
abus'd
,
and
his
very
first
command
broken
.
If
we
are
sorry
that
he
sinn'd
;
wee
are
sorry
,
that
many
faire
vertues
have
entred
upon
our
knowledge
,
and
practice
,
which
otherwise
,
should
never
,
either
have
beene
practised
,
or
knowne
:
no
patience
of
the
best
proofe
,
but
occasioned
by
an
injury
;
no
injury
,
guiltlesse
of
sinne
:
the
cleannest
exercise
of
our
Charity
towards
our
neighbour
,
supposes
in
our
neighbour
,
the
want
of
a
thing
requisite
;
and
all
want
of
that
generation
,
is
the
poore
childe
of
sinne
:
the
most
high
,
and
most
elevated
,
praxis
,
or
exercise
of
our
charity
towards
God
,
then
flames
out
,
when
we
seale
our
beliefe
with
our
blood
,
in
martyrdome
;
no
martyrdom
,
but
usherd
with
persecution
;
no
persecution
free
from
sinne
.
If
we
are
not
sorry
that
he
sinn'd
;
we
are
not
sorry
,
that
millions
of
millions
of
soules
,
shall
now
be
lost
eternally
,
lost
,
never
to
be
found
again
;
which
,
if
Adam
had
stood
upright
,
had
certainely
shone
with
God
in
Heaven
,
as
long
as
hee
.
And
,
if
we
are
sorry
that
he
sinn'd
;
wee
are
sorry
,
that
Christ
joyn'd
our
flesh
and
soule
to
his
Divinity
;
expressed
his
true
love
to
us
by
dying
for
us
;
was
seene
by
us
here
in
the
world
,
and
will
feast
even
the
corporall
eye
in
Heaven
,
with
the
most
delightfull
sight
of
his
blessed
body
,
for
ever
.
And
,
howsoever
some
think
otherwise
,
if
Adam
had
not
sinned
,
Christ
had
not
tooke
our
nature
;
for
,
he
was
not
so
much
delighted
with
humane
nature
,
as
hee
was
desirous
to
die
for
mankinde
.
And
if
wee
are
not
sorry
,
that
he
sinn'd
;
wee
are
not
sorry
,
that
one
sinne
was
the
cause
of
all
sinnes
;
and
all
sinnes
,
the
cause
of
all
punishments
;
and
that
,
one
punishment
is
behind
,
and
waits
for
us
in
another
world
;
with
which
,
all
other
punishments
,
put
together
,
and
made
one
punishment
,
are
in
no
kinde
comparable
:
and
that
I
,
and
my
neighbours
,
and
he
that
is
abroad
,
and
perhaps
now
,
little
thinks
of
such
a
businesse
;
are
all
ignorant
,
how
we
shall
dye
,
now
we
are
borne
;
how
wee
shall
end
our
lifes
,
now
wee
are
alive
;
now
wee
are
put
on
,
how
we
shall
get
off
:
and
when
the
Ax
is
laid
to
the
root
,
which
way
the
Tree
shall
fall
;
and
what
shall
become
of
us
,
everlastingly
.
Be
wee
sorry
,
or
not
sorry
,
Adam
sinned
.
It
being
done
,
God's
will
be
done
.
And
yet
,
because
it
was
but
,
his
permissive
will
,
his
will
of
sufferance
:
and
hee
suffers
many
things
against
his
will
;
not
of
necessity
,
but
because
he
will
;
I
will
be
sorry
that
Adam
sinn'd
,
that
is
,
offended
God
.
God
made
the
soule
of
man
,
as
upright●●
his
body
,
and
clothed
it
with
the
white
garment
of
originall
Justice
.
God
being
the
fountaine
of
all
power
,
grace
,
and
sufficiencie
,
could
have
hindred
〈◊〉
;
but
because
he
was
not
his
neighbour
,
nor
obliged
by
any
law
,
(
for
,
who
should
give
a
law
to
the
first
Law-giver
?
)
and
to
demonstrate
the
full
extent
of
his
dominion
over
his
creatures
,
he
would
not
:
and
having
left
man
in
the
hand
of
his
owne
counsell
,
and
set
within
the
reach
of
his
hand
,
fire
and
water
;
and
man
having
wilfully
plaid
foule
,
God
strived
to
make
the
best
of
an
ill
game
:
and
therefore
,
hee
drew
from
the
fall
of
Adam
,
besides
the
former
benefits
,
a
more
ample
demonstration
of
his
power
,
wisedome
,
justice
,
providence
,
and
chiefly
,
of
his
charity
;
the
triall
of
reason
,
the
triumphs
of
vertue
in
all
kindes
;
and
the
greater
splendour
of
his
Church
.
It
is
as
plaine
,
as
if
it
were
wrot
by
the
finger
of
God
,
with
the
Sun-beames
,
which
St.
Austen
saith
,
speaking
of
God
,
Non
sineret
malum
,
nisi
ex
malo
sciret
Aug.
de
corrept.
et
grat
.
cap.
10.
elicere
bonum
:
He
would
not
suffer
ill
,
if
he
did
not
well
know
,
how
to
strain
good
out
of
ill
,
and
sweetnesse
out
of
sowernesse
.
O
sweet
God
,
I
have
committed
a
great
deale
of
sower
evill
;
come
in
thy
goodnesse
,
and
draw
good
and
sweetnesse
out
of
it
;
the
good
of
Glory
to
thee
;
and
the
sweetnesse
of
peace
to
mee
,
both
here
and
hereafter
.
Thou
hast
held
my
hand
in
all
my
actions
,
as
well
evill
as
good
;
as
a
Master
,
the
hand
of
his
Scholler
,
whom
he
teacheth
to
write
;
and
in
evill
actions
,
I
have
pulled
thy
hand
,
thy
power
,
after
mine
,
to
evill
;
which
was
onely
evill
to
me
,
because
I
onely
intended
it
:
in
good
actions
,
thou
didst
alwayes
pull
,
hold
,
and
ove●
〈…〉
hand
;
and
truly
speaking
,
it
was
thy
good
;
for
I
of
my selfe
cannot
write
one
faire
letter
.
And
I
know
,
thou
hast
not
suffered
me
to
run
so
farre
into
evill
,
but
thou
canst
turne
all
to
good
.
An
infinite
wisedome
,
joyn'd
with
an
infinite
goodnesse
,
can
joyne
good
in
company
with
evill
,
be
it
as
evill
as
it
can
be
.
MEDITATION
VII
.
ANd
if
now
,
I
clip
away
an
odd
end
of
ensuing
time
;
a
little
remnant
of
black
and
white
,
of
nights
and
dayes
;
a
small
,
and
contemptible
number
of
evenings
,
and
mornings
;
wee
strong
people
,
that
now
can
move
,
and
set
to
work
,
our
armes
,
and
leggs
,
and
bodies
at
our
pleasure
;
wee
that
look
so
high
,
and
big
withall
;
shall
not
be
,
what
now
we
are
.
For
now
,
we
live
,
and
pleasing
thoughts
passe
through
our
heads
.
We
runne
,
we
ride
,
we
stay
,
we
sit
downe
;
we
eat
,
and
drink
,
and
laugh
;
We
rise
up
,
and
laugh
againe
;
and
so
,
dance
;
then
rest
a
while
,
and
drink
,
and
talk
,
and
laugh
aloud
;
then
mingle
words
of
complement
,
and
actions
of
curtesie
,
to
shew
part
of
our
breeding
;
then
muse
,
and
think
of
gathering
wealth
,
and
what
merry
dayes
we
shall
enjoy
.
But
the
time
will
suddenly
be
here
,
(
and
it
stands
now
at
the
dore
,
and
is
comming
in
)
when
every
one
of
us
,
from
the
King
(
God
blesse
his
Majesty
)
to
the
Beggar
(
God
sweeten
his
Misery
)
shall
fall
,
and
break
in
two
peeces
,
a
soule
,
and
a
body
.
And
the
soule
be
given
up
into
the
hands
of
new
Companions
,
that
we
never
saw
;
and
be
carried
either
upward
,
or
downward
;
in
a
mourning
weed
,
or
in
a
robe
of
joy
;
to
an
everlasting
day
,
or
a
perpetuall
night
:
which
we
know
,
there
are
;
but
wee
never
saw
to
be
,
nor
heard
described
by
any
,
that
saw
them
.
And
when
the
body
shall
bee
left
behind
;
being
now
,
no
more
a
living
body
,
no
more
the
busie
body
it
was
,
but
a
dumb
,
deafe
,
blind
,
blockish
,
unsensible
carcasse
;
and
now
,
after
all
the
great
doings
,
not
able
to
stirre
in
the
least
part
;
or
to
answer
to
very
meane
,
and
easie
questions
as
,
how
doe
you
?
are
you
hungry
?
is
it
day
or
night
?
and
be
cast
out
for
carrion
,
(
it
begins
to
stink
,
away
with
it
)
for
most
loathsome
carrion
,
either
to
the
wormes
,
or
to
the
birds
,
or
to
the
fishes
,
or
to
the
beasts
.
And
when
the
holy
Prophecie
of
Esay
will
be
fulfilled
:
The
mirth
of
tabrets
ceaseth
,
the
noise
of
them
that
rejoyce
endeth
,
the
joy
of
the
harpe
ceaseth
.
They
shall
not
drink
wine
with
a
song
.
Nor
yet
,
without
a
song
:
And
there
shall
be
no
joy
,
but
the
joy
of
Heaven
;
no
mirth
,
or
noise
of
them
that
rejoyce
;
no
singing
,
but
in
Heaven
.
O
wrethed
Caine
,
that
built
the
first
Citie
upon
earth
,
because
he
was
banished
from
Heaven
!
Ille
primus
in
terra
fundamentum
posuit
,
saith
St.
Gregory
,
MEDITATION
.
VII
.
THere
are
,
I
am
certaine
there
are
,
many
poore
forlorne
soules
now
in
Hell
,
and
burning
in
the
bottome
of
it
;
groveling
beneath
all
the
crowd
:
and
some
now
,
at
this
instant
dying
,
and
sending
out
the
last
groane
,
brought
mournfully
from
the
lowest
depth
of
their
entralls
;
that
would
give
if
they
had
it
,
all
the
treasure
of
a
thousand
worlds
,
for
one
houre
of
life
and
health
,
to
run
through
all
the
acts
of
vertue
in
.
But
they
cannot
come
back
:
nor
shall
wee
when
we
are
gone
;
and
going
we
are
every
day
,
whither
God
knowes
,
but
certainly
,
to
some
new
,
and
strange
Countrey
,
by
Death
.
The
den
of
a
Dragon
is
a
darke
place
,
and
full
of
bones
.
There
is
a
vast
,
and
hideous
den
;
and
the
bloody
monster
,
that
dwelleth
in
it
,
is
called
Death
.
In
the
way
to
which
,
all
the
prints
of
the
footstepps
,
looke
towards
the
Den
;
not
one
backward
:
vestigia
nulla
retrorsum
:
no
comming
,
no
sending
back
,
to
enforme
our
friends
,
what
kind
of
entertainment
we
have
had
,
since
we
left
them
:
no
sending
a
description
of
the
place
we
are
in
;
or
a
relation
of
the
severall
passages
,
betwixt
us
,
&
our
companions
.
There
is
no
distinction
of
persons
.
The
great
Emperor
must
come
downe
,
must
,
he
cannot
hinder
it
with
the
power
of
all
the
World
.
The
great
Emperor
must
come
downe
from
his
imperiall
Throne
,
into
his
Majesties
grave
:
and
bee
covered
with
earth
;
like
that
,
wee
now
tread
upon
.
And
his
powerfull
Subjects
,
the
peers
of
his
land
,
must
stand
quietly
by
,
and
see
him
buried
.
We
never
yet
,
heard
of
a
souldier
,
so
valiant
,
and
fortunate
,
in
his
adventures
,
that
he
conquer'd
Death
.
If
Alexander
,
after
all
his
victories
,
could
have
enjoyed
the
privilege
of
not
being
at
last
led
away
Captive
by
Death
,
he
would
have
given
all
his
winnings
,
the
whole
World
for
his
ransome
.
But
it
might
not
be
,
it
could
not
bee
.
Great
Alexander
is
dead
;
and
all
his
greatnesse
buried
with
him
.
And
great
Alexander
,
for
whom
,
one
World
was
too
little
,
because
hee
was
so
great
;
hath
now
left
to
be
great
;
and
is
become
little
himselfe
,
a
little
handfull
of
dust
,
or
clay
,
or
dirt
;
and
is
contented
with
a
little
,
a
little
room
under
ground
,
or
in
a
worse
place
.
O
the
sweet
equality
,
which
God
as
a
Creator
,
and
a
Provider
,
observed
in
the
disposition
of
humane
affairs
!
The
Prince
,
and
common
people
,
doe
eate
,
and
drink
,
and
sleepe
,
and
see
,
and
heare
,
and
smell
,
and
taste
,
and
touch
,
and
speake
,
and
laugh
,
and
cry
,
and
stand
,
and
go
,
after
the
same
manner
.
One
is
made
in
all
parts
,
like
the
other
:
And
all
creatures
but
man
,
give
as
little
respect
,
and
yeeld
as
little
obedience
to
the
Prince
,
as
to
the
peasant
.
The
Sun
doth
shine
,
the
fire
burn
,
the
rivers
do
run
equally
for
al.
And
both
the
king
&
subject
,
are
sick
,
&
die
the
same
way
,
their
heads
,
and
their
hearts
ake
alike
;
And
they
both
dy
by
giving
up
the
Ghost
:
And
they
both
looke
pale
,
and
black
,
and
groane
before
they
give
it
.
And
when
they
are
both
dead
,
and
buried
,
howsoever
when
they
lived
,
their
conditions
were
very
much
different
,
and
they
scarce
ever
saw
one
another
,
their
bones
and
ashes
are
sociable
,
they
will
mingle
together
.
And
then
,
the
cleerest
eie
cannot
discerne
or
distinguish
the
one
from
the
other
:
no
man
can
truly
say
,
this
dust
is
the
softer
,
the
finer
mold
;
looke
you
,
this
is
royall
dust
.
MEDITATION
.
IX
.
THe
Prophet
Jeremy
speakes
out
:
O
Earth
,
Earth
,
Earth
,
heare
the
word
of
the
Lord
.
Stay
,
great
Prophet
;
why
thrice
Earth
?
Earth
indeed
,
we
are
:
but
,
when
you
have
once
call'd
us
so
,
it
is
the
most
:
yes
truly
,
and
all
you
can
say
.
You
seeme
to
multiply
tearmes
,
and
the
same
tearmes
,
without
necessity
.
No
;
I
doe
not
what
I
seeme
to
doe
:
Earth
,
thou
that
wast
in
the
beginning
,
framed
of
Earth
,
Earth
,
thou
that
art
now
compacted
of
Earth
,
howsoever
cast
in
a
new
mold
:
Earth
,
thou
that
must
shortly
resolve
,
and
drop
again
into
Earth
:
Heare
the
word
of
the
Lord
.
The
second
,
and
middle
condition
of
these
,
placed
betwixt
,
made
of
Earth
,
and
to
be
turned
againe
into
Earth
,
is
but
a
meane
state
,
to
heape
up
wealth
,
and
build
faire
houses
in
.
S.
Iohn
Baptist
was
cal'd
a
voice
;
not
that
he
was
like
the
Nightingale
,
to
which
one
sayes
,
Vox
es
praetereà
nihil
,
thou
art
a
voice
,
and
nothing
but
a
voice
.
He
was
cald
a
voice
,
as
the
fore-runner
of
Christ
;
because
in
speaking
,
the
voice
is
always
heard
,
before
the
word
:
And
so
it
was
,
when
God
spake
to
the
world
the
best
words
,
&
by
the
best
word
.
The
voice
said
,
Cry
.
And
he
said
,
what
shall
I
cry
?
All
flesb
is
grasse
,
and
all
the
goodlinesse
thereof
,
is
as
the
flowre
of
the
field
.
This
voice
was
not
a
voice
onely
;
for
it
spake
,
and
said
,
Cry
.
An
unusuall
way
of
proceeding
.
Sure
wee
shall
heare
of
some
great
,
and
weighty
matter
.
Let
mee
understand
holy
Scripture
with
the
same
spirit
,
with
which
it
was
written
.
Hee
doth
not
say
,
as
the
flowre
of
the
garden
.
For
(
we
know
)
the
Garden
is
commonly
hedg'd
in
,
and
strongly
defended
from
the
incursion
of
beasts
,
well
furnished
with
shades
,
and
shelters
:
But
as
the
flowre
of
the
field
,
the
wide
and
open
field
;
fundatur
,
durabilis
non
est
,
The
friendship
which
is
grounded
upon
dishonesty
,
cannot
endure
.
And
the
soule
and
body
agreeing
in
sinne
,
cannot
long
agree
;
their
peace
will
be
quickly
broken
by
sicknesse
,
and
then
perhaps
,
they
part
.
MEDITATION
X
ANd
therefore
,
the
memory
of
death
,
shall
stand
like
a
Seale
of
virgin
Wax
upon
my
heart
,
to
keepe
the
World
from
looking
into
the
secret
.
Methinks
,
I
see
now
,
here
,
before
mee
;
a
man
lying
very
sick
upon
his
Death-bead
.
How
pale
he
is
!
He
had
a
fresh
and
youthfull
colour
,
the
other
day
,
heu
quantum
mutatus
ab
illo
!
alas
,
how
much
hee
is
changed
from
the
gallant
man
he
was
!
How
his
breath
labours
!
how
every
joynt
shakes
for
excesse
of
pain
!
How
every
veine
trembles
!
His
skin
is
drawne
strait
to
the
bone
through
all
his
body
.
His
eyes
fix
constantly
upon
one
thing
,
as
if
there
hee
saw
the
dreadfull
sentence
of
his
eternity
.
Two
black
circles
lay
seige
to
his
eyes
on
every
side
;
and
it
seemeth
,
that
for
feare
,
they
are
sunke
inwards
,
as
if
they
would
turn
presently
,
and
looke
upon
the
deformity
of
the
soule
.
Hearke
;
with
what
a
lamentable
accent
he
grones
;
I
remember
,
I
have
heard
some
,
that
soon
after
came
to
this
point
,
sing
,
and
laugh
heartily
.
Poore
man
,
how
little
all
his
pleasures
have
profited
him
!
Such
a
rich
purchase
,
the
favour
of
such
a
noble
man
,
such
and
such
a
merry
meeting
,
what
doe
they
help
in
this
agonie
?
his
freinds
are
present
:
yet
of
themselves
,
they
are
miserable
comforters
:
they
may
looke
sorrowfully
,
speake
mornefully
,
cast
themselves
upon
their
knees
,
and
pray
for
him
;
but
they
cannot
doe
the
deed
,
they
cannot
helpe
him
:
humane
power
stands
amaz'd
,
and
can
do
nothing
.
You
,
do
you
heare
?
what
thinke
you
now
of
going
abroad
,
and
being
merry
;
your
old
companions
are
at
the
doore
:
Looke
to
your
goods
,
and
your
selves
,
your
house
is
on
fire
:
not
a
word
.
And
the
little
life
,
which
as
yet
,
keeps
weak
possession
,
is
so
dull'd
,
and
over
clouded
with
the
pangs
of
Death
,
that
hee
cannot
raise
from
the
fog
of
his
body
,
one
clean
thought
towards
God
,
or
Heaven
.
Hee
is
ready
now
to
leave
every
thing
,
but
his
sinnes
,
lands
,
house
,
friends
,
gay
clothes
,
the
gold
in
the
box
,
and
jewels
in
the
Cabinet
,
and
all
.
See
,
see
;
he
is
going
,
hee
stands
upon
the
threshold
,
Death
lurkes
in
yonder
corner
,
and
aimes
at
the
heart
;
and
though
it
move
so
fast
,
Death
will
not
misse
his
marke
.
Hee
has
beene
an
Archer
ever
since
the
world
began
.
There
flew
the
arrow
.
Here
is
a
change
indeed
.
His
Soul
is
gon
:
but
it
would
not
be
seene
;
Not
only
because
it
could
not
,
but
also
because
it
was
so
black
.
Now
dismisse
the
Physitian
;
and
pray
him
to
goe
,
and
invent
a
preservative
against
the
poyson
of
Death
,
Close
up
the
dead
mans
eyes
;
hee
will
see
no
more
.
Shut
his
mouth
;
hee
has
left
gaping
for
aire
:
all
is
past
,
hee
will
never
give
an
other
crosse
word
.
Now
cast
the
beggerly
wretch
an
old
sheete
;
and
throw
him
out
to
the
wormes
;
or
after
three
days
hee
will
poyson
us
;
and
then
,
we
shall
bee
like
him
.
It
is
a
true
speech
of
saint
Hierom
,
with
which
,
hee
puts
the
latter
stamp
upon
the
soft
heart
of
Paulinus
,
to
whom
hee
writes
,
Facile
contemnit
omnia
qui
se
semper
The
fashion
of
this
World
passeth
away
.
The
man
dyeth
,
the
lid
is
drawn
over
the
eye
,
&
the
fashion
or
figure
disappeareth
;
is
not
seene
.
The
Hous-keeper
hath
changed
his
lodging
;
&
the
windows
are
shut
.
Call
him
at
the
doores
of
his
eares
,
tell
him
that
his
wife
and
children
are
in
danger
of
their
lives
,
and
that
they
call
to
him
for
help
;
the
windows
remain
shut
stil
.
Here
is
the
mind
,
which
hath
wisdom
.
There
is
nothing
in
this
great
World
,
for
a
mortall
Sen.
ep
.
2.
prosit
,
saith
Seneca
;
nothing
is
so
compleately
profitable
,
as
to
profit
when
it
only
passeth
.
And
verily
,
this
world
hath
bin
alwayes
a
Passenger
:
for
,
it
hath
passed
from
age
to
age
,
through
so
many
hundred
generations
,
by
them
,
and
from
them
,
to
us
.
Adam
liv'd
awhile
,
to
eat
an
Apple
,
and
to
teach
his
posterity
to
sinne
,
and
to
dye
:
and
the
world
passed
by
him
.
Caine
liv'd
a
while
,
to
kill
his
honest
brother
Abel
,
and
to
bury
him
in
the
sands
,
as
if
God
could
not
have
found
him
,
or
the
winde
have
discovered
what
was
done
,
and
afterwards
,
to
be
haunted
with
frightfull
apparitions
;
and
to
be
the
first
vagabond
;
and
the
world
passed
by
him
.
Noah
liv'd
a
while
,
to
see
a
great
floud
,
and
the
whole
world
sinke
under
water
;
to
see
the
weary
birds
drop
amongst
the
waves
,
and
men
stifled
on
the
tops
of
Trees
and
Mountaines
;
and
the
world
passed
by
him
.
David
liv'd
a
while
,
to
be
caught
with
a
vaine
representation
,
and
to
commit
adultery
;
to
command
murther
,
and
afterwards
,
to
lament
,
and
call
himselfe
sinner
;
and
when
he
had
done
so
,
the
world
shufl'd
him
off
,
and
passed
by
him
.
Salomon
liv'd
a
while
,
to
sit
like
a
man
,
upon
his
royall
throne
,
as
it
were
guarded
with
Lyons
;
and
to
love
counterfeit
pictures
in
the
faces
of
strange
women
:
and
while
he
was
looking
Babies
in
their
eyes
,
the
world
stole
away
,
and
passed
by
King
Salomon
,
and
all
his
glory
.
Iudas
liv'd
awhile
,
to
handle
a
purse
;
and
,
as
an
old
Author
writes
,
to
kill
his
Father
,
to
marry
his
Mother
,
to
betray
his
Master
,
and
to
hang
himselfe
;
and
the
world
turn'd
round
as
wel
as
he
;
and
passed
by
the
Traytor
.
The
Jews
liv'd
a-while
,
to
crucifie
him
,
who
had
chosen
them
for
his
onely
people
out
of
all
the
world
;
and
quickly
after
the
world
weary
of
them
,
passed
by
them
,
and
their
Common-wealth
.
The
old
Romanes
liv'd
awhile
,
to
worship
wood
and
stones
;
to
talk
a
little
of
Iupiter
,
Apollo
,
Venus
,
Mercury
;
and
to
gaze
upon
a
great
statue
of
Hercules
,
and
cry
,
hee
was
a
mighty
man
:
and
while
they
stood
gazing
,
and
looking
another
way
,
the
world
passed
by
them
,
and
their
great
Empire
.
The
Papists
live
awhile
,
to
keepe
time
with
dropping
Beads
,
or
rather
,
to
lose
it
;
to
cloath
images
,
and
keepe
them
warme
;
and
to
tell
most
wonderfull
stories
of
Miracles
,
which
God
never
thought
of
,
but
as
he
fore-saw
,
and
found
them
in
their
fancies
;
and
in
the
midst
of
a
story
,
before
it
is
made
a
compleat
lye
,
the
world
passes
by
them
,
and
turnes
them
into
a
story
.
The
Jesuits
live
awhile
,
to
be
call'd
Religious
men
,
and
holy
Fathers
;
to
frame
a
face
;
to
be
very
good
and
godly
in
the
out-side
,
to
vex
,
and
disquiet
Princes
;
to
slander
all
those
,
whom
they
cannot
,
or
gaine
,
or
recover
to
their
faction
:
and
the
world
at
length
,
finding
them
to
be
dissemblers
,
dissembles
with
them
also
,
and
looking
friendly
upon
them
,
passes
by
them
.
The
painted
wall
tumbles
;
and
then
,
Woe
to
you
Hypocrites
.
Wee
live
a-while
,
a
little
little
while
,
to
put
our
cloathes
on
and
off
,
to
shew
our selves
abroad
;
to
be
hurried
up
and
downe
in
Coaches
,
and
to
be
proud
that
wee
passe
with
such
a
noise
;
to
heare
newes
,
and
to
talk
vainly
;
to
heap
sin
upon
sinne
;
and
the
world
weary
of
the
burthen
,
passeth
by
us
:
and
presently
,
God
heapeth
punishment
upon
punishment
.
Foolish
men
and
women
,
how
we
sweat
,
and
spend
our selves
!
we
see
the
spade
working
,
and
deep
graves
digg'd
every
day
;
and
yet
live
,
as
if
we
did
not
beleeve
we
should
dye
.
In
the
streets
,
one
goes
this
way
,
another
in
hast
,
that
way
;
a
third
crosses
the
way
,
turnes
againe
,
then
looks
behind
him
,
and
would
faine
goe
two
wayes
at
once
.
It
is
wonderfull
.
How
stirring
,
and
busie
wee
are
about
the
present
things
of
this
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
called
by
the
Apostle
,
because
nothing
is
ours
,
but
what
is
present
.
He
is
a
fond
,
and
miserable
man
,
that
pleaseth
himselfe
in
the
thought
of
any
thing
,
but
God
and
Heaven
.
Fix
here
,
my
soule
,
and
thou
shalt
find
more
true
,
and
solid
pleasure
,
in
one
meditation
of
Heaven
,
though
it
is
absent
,
then
in
all
earthly
things
,
although
present
,
and
before
thee
.
MEDITATION
XI
.
THe
soule
being
creared
for
God
,
and
bearing
his
image
,
or
stamp
;
God
is
the
most
proper
end
of
the
soule
:
as
the
earth
(
if
it
be
lawfull
to
compare
great
things
with
little
)
is
the
most
proper
place
of
a
stone
.
And
therefore
,
a
stone
being
tossed
from
the
earth
,
as
soone
as
it
can
shake
off
vim
impressam
,
the
impression
of
the
force
which
mov'd
it
;
that
being
out
of
breath
,
and
spent
:
if
there
be
no
stop
,
it
presently
returnes
with
all
possible
haste
(
as
it
were
glad
being
let
goe
,
and
set
at
liberty
)
to
the
earth
,
which
ownes
it
.
And
so
,
the
just
soul
to
God
.
The
soule
in
statu
conjunctionis
,
in
the
state
of
her
conjunction
with
the
body
,
being
wedded
to
it
,
as
to
a
fellow-helper
;
sees
by
the
eyes
,
heares
by
the
eares
,
and
in
a
manner
,
feeles
by
the
body
.
Now
,
the
soule
having
beene
created
in
the
body
;
and
never
yet
us'd
,
but
to
this
kinde
of
knowing
by
the
senses
;
is
so
busied
,
so
kept
in
continuall
work
,
and
so
amused
with
the
representations
of
the
senses
,
that
shee
is
little
urgent
in
the
desire
of
her
end
;
as
being
tooke
up
with
great
diversity
of
other
imployment
;
which
being
alwayes
new
,
and
therefore
strange
,
begets
a
zealous
attention
in
the
soule
;
and
so
,
turnes
her
from
God
.
It
is
true
:
if
she
listen
to
the
whisper
of
an
inspiration
,
or
,
heare
a
discourse
of
heavenly
things
;
she
likes
it
well
,
and
feels
a
pleasant
tickling
of
sweetnesse
,
because
it
is
agreeable
with
her
end
:
and
then
perhaps
,
the
desire
of
her
end
awakes
,
&
sits
up
:
but
other
occurrences
,
calling
earnestly
for
admittance
;
the
soule
gives
way
;
and
the
desire
of
the
last
end
,
lyes
fairely
down
,
and
sleeps
again
.
But
the
soul
,
being
now
in
statu
seperationis
,
in
her
state
of
seperation
from
the
body
,
they
having
been
newly
divorced
:
and
missing
her
body
,
and
her
accustomed
way
of
knowing
by
the
senses
:
missing
the
former
use
of
the
world
,
and
the
things
she
saw
,
and
heard
in
the
body
;
thinks
presently
,
where
am
I
?
I
am
another
kind
of
creature
.
Then
being
freed
from
all
hinderance
,
she
begins
to
stirre
towards
her
end
.
For
now
,
she
is
like
a
stone
,
as
farre
in
the
ayre
,
as
it
can
goe
;
where
it
cannot
rest
,
but
quit
of
the
force
,
gives
back
:
and
furnished
with
Guides
,
shee
flyes
with
all
readinesse
to
God
,
in
his
Kingdome
,
the
place
of
installment
,
as
to
her
last
end
.
Here
I
have
the
reason
,
why
the
Divines
say
,
that
whereas
there
are
two
much
different
paines
in
Hell
,
poena
sensus
,
the
paine
of
sense
,
caused
by
the
fire
of
Hell
;
and
poena
damni
,
the
pain
of
losse
,
by
the
losse
of
God
:
the
paine
of
losse
,
is
the
greatest
.
For
,
the
reprobate
soul
,
being
thrust
out
of
the
body
,
and
having
received
her
doome
in
the
very
place
of
her
expulsion
;
is
struck
presently
with
a
strong
apprehension
of
her
end
;
and
of
the
worth
,
and
excellency
of
it
;
and
of
her
miserable
solitarinesse
without
it
:
from
which
,
shee
being
turned
;
the
wound
bleeds
,
and
shee
suddenly
cries
out
,
wanting
a
Comforter
,
My
end
,
where
is
my
end
?
I
misse
something
,
the
best
thing
,
what
?
God
.
O
,
where
is
God
?
I
misse
my
end
.
And
then
,
shee
catches
at
him
;
and
misses
:
and
missing
cries
out
;
and
catches
again
:
and
still
misses
,
crying
,
I
want
rest
,
in
my
end
,
in
God
.
Where
is
my
end
,
that
is
God
;
and
God
,
that
is
my
end
?
There
is
no
rest
for
a
soul
out
of
the
body
,
but
in
God
:
as
there
was
no
true
rest
,
for
a
soule
in
the
body
,
but
in
God
.
I
have
bin
long
at
hard
labour
,
&
now
in
the
end
,
I
would
rest
,
in
my
end
.
For
,
I
cannot
be
at
rest
,
without
my
end
.
O
my
end
I
while
I
continue
without
my
end
,
my
torment
will
continue
without
end
.
O
,
what
shall
I
do
?
Where
shall
I
begin
?
How
shall
I
end
,
without
my
end
?
And
then
,
catching
at
her
end
,
shee
is
caught
her selfe
away
to
hell
fire
,
and
carried
farther
from
her
end
.
Where
she
shall
be
alwayes
catching
,
and
alwayes
missing
:
alwayes
seeking
,
and
never
finding
:
alwayes
complaining
either
of
her
paine
,
or
,
of
her
losse
,
(
but
most
,
of
her
losse
;
)
or
,
of
her
losse
of
all
,
but
her
paine
,
and
her
losse
;
which
she
would
faine
lose
,
but
cannot
:
from
which
most
wofull
estate
,
God
deliver
me
.
But
the
just
soule
,
presently
after
the
first
apprehension
of
her
end
,
shal
be
joyned
unseperably
to
it
:
in
which
end
,
shall
be
the
end
of
all
earthly
motion
,
and
therefore
,
all
rest
.
Blessed
are
the
dead
,
saith
Dionys.
Areop.
in
ep.
ad
Joan.
in
exilio
agente
.
Ver
11.
St.
Iohn
,
whom
Dionysius
salutes
by
the
name
of
Divine
,
which
dye
in
the
Lord
,
from
henceforth
,
yea
,
saith
the
spirit
,
that
they
may
rest
from
their
labours
.
But
of
the
damned
,
hee
sayes
confidently
in
the
same
Chapter
,
they
have
no
rest
day
nor
night
.
Have
I
heard
a
malefactor
,
appointed
by
judgement
to
be
starved
,
after
the
gnawing
,
and
devouring
of
his
owne
armes
,
crying
,
bread
,
bread
?
If
I
suppose
,
he
cryes
,
rest
,
rest
;
it
is
the
voyce
of
the
damned
person
.
MEDITATION
.
XII
.
WE
see
many
times
,
and
most
commonly
,
men
and
women
,
lying
on
their
death-beds
,
some
little
while
before
their
passage
,
or
departure
,
in
wondrous
traunces
,
took
away
from
their
senses
.
At
which
times
,
some
look
very
cheerefully
,
smiling
like
Angels
;
and
send
from
them
,
shoots
of
joy
,
and
gladnesse
.
And
some
looke
frightfully
,
and
fill
their
death-chamber
with
shreeks
,
and
clamours
.
We
cannot
in
the
generall
,
give
the
causes
of
these
different
effects
.
For
the
most
part
,
it
is
thus
.
At
such
a
time
,
the
soule
heares
her
house
crack
,
and
now
,
threatning
a
fall
.
And
she
sees
,
that
after
the
fall
,
all
the
house
will
be
so
confus'd
,
and
out
of
order
,
that
shee
will
not
be
able
to
stirre
about
,
or
doe
any
thing
belonging
to
the
keeping
of
a
house
:
and
that
then
,
there
will
be
no
reason
,
why
shee
should
rather
be
in
her
house
,
then
in
any
other
part
of
the
world
.
And
in
a
manner
,
rising
to
goe
,
and
likewise
being
call'd
,
and
also
,
thrust
forwards
,
she
puts
on
.
And
going
,
she
holds
by
the
heart
,
and
stands
,
as
it
were
,
with
one
legge
in
the
house
,
and
one
without
:
and
peeps
abroad
,
to
discover
,
whither
she
is
going
:
as
never
having
been
out
of
the
house
before
.
And
according
to
the
sight
of
the
place
,
she
must
now
take
to
;
she
frames
,
and
alters
the
body
in
her
departure
.
And
certainly
,
in
this
point
of
time
,
the
man
being
shar'd
betwixt
life
,
&
death
,
betwixt
this
world
and
the
next
;
the
soule
sees
,
either
a
breaking
of
day
,
or
a
beginning
of
night
.
And
so
,
turning
againe
to
the
body
,
either
to
bid
it
farewell
,
if
she
be
happy
:
or
,
with
a
desire
to
catch
hold
againe
,
and
stay
,
if
unhappy
;
works
upon
the
body
according
to
the
apprehension
,
she
hath
of
the
place
shee
goes
to
,
gained
in
the
discoverie
.
Here
will
I
wish
well
to
all
persons
:
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
the
latter
end
.
The
wise
man
,
will
understand
it
;
and
the
understanding
man
,
will
consider
it
.
Good
Lord
,
Lord
God
blesse
us
,
and
give
us
grace
;
at
all
times
,
morning
and
evening
,
day
and
night
:
in
all
places
,
abroad
,
and
at
home
;
in
bed
,
and
at
board
,
to
prepare
for
this
dangerous
passage
.
When
wee
must
be
turn'd
going
,
one
halfe
of
us
,
and
the
halfe
,
wee
never
saw
;
and
yet
,
the
better
halfe
;
and
that
alone
:
and
be
posted
out
of
dores
,
from
a
fleshly
Tabernacle
;
from
a
house
,
which
of
all
houses
of
that
kinde
,
is
onely
knowne
to
us
:
a
house
,
which
was
built
for
us
,
and
which
falls
,
when
wee
goe
from
it
:
to
a
new
kinde
of
being
,
which
as
yet
,
we
cannot
conceive
,
nor
know
by
any
kinde
of
intelligence
.
When
wee
shall
goe
from
place
to
place
,
wee
know
not
how
;
and
see
,
wee
know
not
how
;
and
expresse
our
mindes
to
spirits
like
our selves
,
wee
know
not
how
;
and
receive
their
mindes
,
&
meanings
again
,
we
know
not
how
;
and
doe
many
other
things
,
we
know
not
how
;
nor
can
any
man
,
that
never
dyde
,
tell
certainly
.
O
what
a
joyfull
time
will
it
be
,
when
wee
shall
have
put
off
our
body
,
and
left
it
amongst
our
friends
,
as
Ioseph
,
his
garment
in
the
hands
of
Potiphars
wife
,
and
hee
left
his
garment
in
her
hand
,
and
fled
,
and
got
him
out
:
and
shall
have
escaped
out
of
this
wicked
world
,
innocent
!
when
our
sinnes
shall
not
come
crying
after
us
:
as
they
do
,
after
the
wicked
soule
.
I
am
thy
drunkennesse
:
I
did
often
drowne
thee
,
and
wash
thee
away
from
God
:
but
thou
didst
never
drowne
me
,
and
wash
mee
away
from
thy selfe
,
with
teares
of
Repentance
:
Though
I
am
thy
drunkennesse
,
I
have
found
the
way
after
thee
.
I
am
thy
sinne
of
swearing
:
I
was
stay'd
in
the
Porch
of
thy
body
,
in
thy
mouth
,
to
thy
last
houre
in
the
world
,
and
I
sweare
,
thou
shalt
not
cast
me
off
now
.
I
am
thy
wantonnesse
:
I
was
thy
chamber-sin
;
and
I
will
not
now
,
be
turn'd
abroad
.
I
am
thy
covetousnesse
:
and
I
did
so
farre
covet
to
be
with
thee
,
and
thou
with
mee
,
that
Death
could
never
part
us
.
I
am
thy
Anger
;
and
I
am
not
so
angry
,
but
I
know
what
I
doe
:
I
will
not
be
so
base
;
after
all
our
great
aquaintance
,
to
leave
thee
in
my
anger
,
when
thou
hast
more
use
of
me
:
For
now
,
thou
shalt
be
most
outragiously
angry
with
God
,
and
all
goodnesse
.
I
am
thy
Pride
:
and
now
I
have
done
my
part
in
the
world
,
I
am
onely
proud
of
thy
company
:
it
is
all
my
ambition
,
to
follow
thee
.
But
the
just
soule
goes
away
quietly
,
joyfully
,
and
securely
,
guarded
with
Angels
;
and
is
troubled
with
no
such
noise
.
MEDITATION
.
XIII
.
WHen
a
man
hath
long
dwelt
in
a
strange
Country
,
divided
;
yea
,
far
distant
from
his
deare
Father
,
&
friends
;
and
now
at
length
,
begins
to
travell
homewards
:
how
often
in
his
way
,
does
he
fashion
to
himselfe
in
his
thoughts
,
the
face
of
his
beloved
Father
,
his
words
and
gesture
.
Indeed
,
as
hee
goes
,
hee
takes
many
a
weary
step
;
hee
sweats
often
;
hee
blowes
;
and
is
sometimes
ready
to
faint
:
But
,
hee
cheeres
,
and
cleares
up
himselfe
;
hee
calls
up
a
good
heart
,
and
thinks
:
when
I
come
home
,
(
and
at
the
very
name
of
home
,
the
poore
man
looks
cheerfully
)
they
will
run
,
and
tell
my
Father
,
I
am
come
.
And
my
Father
will
presently
start
,
rise
up
,
and
say
,
Are
yee
sure
't
is
he
?
(
I
shall
heare
him
,
before
I
see
him
)
And
not
staying
for
an
answer
,
he
will
make
hast
towards
me
:
and
seeing
me
,
change
his
countenance
,
and
run
to
me
,
and
embrace
me
with
both
his
arms
;
and
,
if
he
be
able
to
speak
for
joy
,
cry
aloud
,
welcome
childe
:
and
then
,
his
joy
having
gone
through
all
the
expressions
of
joy
,
will
borrow
teares
from
sorrow
;
and
then
,
hee
will
laugh
;
and
then
,
cry
againe
;
and
then
,
again
laugh
:
and
the
good
old
man
will
be
so
merry
.
And
though
I
be
a
little
wet
,
and
weary
now
;
this
will
have
a
quick
end
;
and
I
shall
have
warmth
,
and
ease
enough
then
.
We
are
here
,
poore
banish'd
creatures
,
in
a
strange
land
;
very
farre
from
our
Country
:
wee
are
travelling
homewards
,
or
woe
to
us
:
Wee
stick
oftentimes
in
the
dirt
;
and
stumble
in
the
stony
way
:
we
are
wet
,
and
weary
:
wee
sweat
:
every
bone
of
us
akes
,
heart
and
all
.
But
the
comfort
is
:
All
this
will
have
an
end
suddenly
:
and
when
we
come
home
,
we
shall
see
our
Father
,
whom
we
never
yet
saw
.
(
For
,
wee
were
tooke
from
him
being
very
young
.
)
And
,
without
the
help
of
a
Messenger
to
carrie
the
newes
,
hee
will
know
,
wee
are
come
:
and
rise
up
,
without
stirring
:
and
be
with
us
,
without
running
to
us
:
and
embrace
us
,
and
hugg
us
in
his
armes
;
and
cry
to
that
man
,
and
to
this
woman
;
welcome
childe
,
deare
childe
welcome
.
Wee
shall
looke
upon
him
,
and
hee
upon
us
:
and
at
the
first
sight
,
we
shall
know
him
to
be
our
Father
,
though
wee
never
saw
him
.
It
is
very
strange
,
but
more
true
:
Should
God
conceale
,
and
hide
himselfe
from
us
,
when
wee
come
to
Heaven
,
and
leave
us
in
his
roome
,
the
most
glorious
Angell
of
them
all
,
to
looke
upon
;
wee
should
naturally
know
,
the
Angell
were
not
God
.
The
soul
out
of
the
body
,
knowes
naturally
,
God
to
be
God
,
Angels
to
be
Angels
,
Devils
to
be
Devils
:
as
we
naturally
know
,
and
distinguish
men
and
beasts
:
and
as
Adam
in
his
Innocencie
,
knew
to
call
every
creature
by
his
proper
name
.
The
Septuagint
,
or
seventy
Interpreters
,
in
the
fift
Chapter
of
Esther
,
Transl
.
sept.
interp.
in
5.
cap.
Est
.
have
related
the
Story
of
Esthers
comming
into
the
presence
of
King
Assuerus
,
seated
in
state
upon
his
royall
throne
:
to
whom
,
no
man
or
woman
might
approach
,
but
entertain'd
with
the
sentence
of
death
,
not
being
call'd
;
more
largely
,
then
the
ordinary
vulgar
editions
have
.
They
report
,
that
when
shee
first
appeared
before
him
,
her
countenance
was
divided
betwixt
fear
,
and
shamefastnesse
.
First
,
a
modest
blush
ran
over
all
her
face
;
and
then
,
a
palenesse
:
quickly
after
,
she
began
to
faint
,
and
suffer
a
kind
of
ecclipse
of
Nature
:
Shee
fell
into
the
armes
of
one
of
her
mayds
;
and
she
was
not
able
to
looke
upon
him
,
or
stand
before
him
:
till
hee
rose
from
his
throne
,
caught
her
into
his
armes
,
and
said
,
What
is
thy
request
?
it
shall
be
even
given
thee
,
to
the
halfe
of
the
Kingdome
.
Faire
more
weake
,
and
afflicted
,
would
be
the
case
of
a
soule
,
appearing
in
the
presence
of
God
;
did
not
God
himselfe
enable
her
.
The
splendour
of
his
Glory
,
would
appeare
so
bright
;
that
hee
could
not
be
look'd
upon
.
The
greatnesse
of
his
Majestie
,
would
shew
it selfe
so
terrible
;
that
hee-could
not
be
endur'd
.
And
therefore
,
hee
does
as
it
were
put
out
his
hand
,
and
lift
up
the
soule
,
being
fallen
before
him
;
and
then
,
she
takes
courage
,
and
runnes
upon
him
,
as
a
pretty
little
mayd
into
her
Fathers
armes
.
MEDITATION
XIIII
.
BUt
the
wicked
,
besides
their
present
punishments
,
must
expect
a
dreadfull
sentence
in
the
Lords
day
:
Depart
from
me
yee
cursed
into
everlasting
fire
,
prepared
for
the
devill
and
his
angels
.
What
horrour
,
what
fearfull
trembling
,
what
a
mighty
confusion
of
severall
cries
,
what
howling
,
what
bellowing
will
there
then
be
?
how
they
will
be
tormented
,
even
before
they
are
dragg'd
to
the
torment
?
Depart
from
mee
.
O
gracious
God
,
(
perhaps
they
may
reply
)
remember
,
we
are
thy
creatures
:
and
thou
canst
not
but
remember
;
for
,
wee
depend
now
,
in
our
being
,
of
thee
.
We
were
made
by
thee
,
and
for
thee
:
let
us
not
,
O
let
us
not
be
divided
from
our
last
end
:
for
,
after
such
a
divorce
,
wee
shall
never
enjoy
repose
,
or
take
any
rest
:
which
every
thing
,
with
all
the
bent
of
nature
desires
.
If
we
should
goe
from
thee
now
,
wee
should
never
know
,
where
to
meet
with
thee
again
.
Wee
are
made
according
to
thine
owne
image
:
O
drive
us
not
from
our
patterne
.
Shall
we
part
from
thee
,
in
whom
are
met
the
excellencies
of
all
creatures
,
in
a
most
excellent
manner
;
purified
from
all
stain
of
imperfection
:
and
in
whom
,
all
finite
perfections
are
infinite
?
From
thee
,
who
art
the
great
sea
,
out
of
which
,
all
Rivers
run
;
and
to
which
,
they
ow
themselves
,
&
return
.
Wee
were
the
master-peece
of
all
earthly
creatures
:
When
thou
hadst
created
all
the
spacious
Universe
,
thou
diddest
draw
an
abridgement
,
and
Epitome
of
it
,
againe
in
us
:
and
nothing
was
found
in
the
whole
Volume
,
which
was
not
touch'd
,
and
mention'd
in
the
Epitome
.
All
other
creatures
were
framed
looking
downwards
,
toward
the
earth
;
as
having
nothing
heavenly
in
them
,
or
in
heaven
to
hope
for
:
thou
gavest
us
faces
,
erected
towards
thee
,
and
heaven
.
And
since
we
have
look'd
towards
thee
,
so
long
;
let
us
be
with
thee
now
in
the
end
,
we
beseech
thee
.
No
:
Depart
from
me
.
Yee
have
no
part
in
me
.
My
merits
,
by
which
,
yee
hope
for
mercy
,
are
so
farre
from
helping
yee
,
that
they
rise
in
judgement
against
yee
.
Depart
from
mee
,
and
goe
to
him
yee
serv'd
;
demand
your
wages
.
If
then
wee
must
goe
and
goe
from
thee
;
at
least
,
good
Father
,
give
us
your
blessing
before
we
go
.
Set
a
mark
upon
us
:
that
when
we
are
found
by
thine
,
and
our
enemies
,
they
may
know
,
to
whom
we
belong
;
and
spare
us
,
for
feare
of
thee
.
Thou
that
hast
so
great
store
of
blessings
to
give
;
we
hope
,
hast
one
yet
,
in
store
for
us
.
We
crave
but
a
small
blessing
.
O
,
it
is
a
little
one
.
Thou
art
our
Father
,
(
witnesse
Depart
from
mee
yee
cursed
.
In
place
of
a
blessing
,
take
the
full
curse
of
your
Father
;
as
having
beene
most
prodigall
,
and
disobedient
children
.
I
catch
from
yee
,
all
your
title
to
mee
,
and
my
Kingdome
:
and
because
yee
have
followed
him
,
who
had
my
first
curse
,
share
curses
with
him
.
If
,
if
then
,
wee
must
goe
from
thee
,
and
goe
accursed
;
Yet
appoint
us
,
blessed
God
,
a
meet
,
and
convenient
place
for
our
residence
.
Create
a
fruitfull
peece
of
ground
:
let
a
goodly
Sun
daily
shine
upon
it
:
let
it
have
sweet
,
and
wholsome
ayre
;
and
be
stor'd
with
fruits
and
flowers
,
of
all
formes
,
and
colours
:
Give
us
under-creatures
in
great
variety
,
to
serve
fitly
for
our
uses
.
And
because
we
are
enforced
to
goe
from
thee
,
the
source
,
and
fountaine
of
heavenly
sweetnesse
;
afford
us
plenty
of
earthly
pleasure
,
which
may
in
some
sort
,
recompence
our
paine
of
losse
.
Speak
but
the
old
word
,
Fiat
,
let
it
be
;
and
such
a
place
will
presently
start
up
,
and
shew
it selfe
.
No
:
Depart
from
mee
yee
cursed
into
fire
:
Though
I
intended
not
the
burning
of
spirits
,
and
soules
.
For
,
I
am
faine
to
lift
,
and
elevate
fire
above
it's
nature
,
(
O
the
wisedome
of
God!
)
to
such
an
extraordinary
way
of
action
,
because
sinners
have
transgressed
the
Law
of
nature
in
disobedience
.
You
sinned
against
nature
:
I
punish
above
nature
;
because
I
cannot
punish
against
nature
,
who
am
the
prime
Origin
of
nature
,
and
may
not
proceed
against
my selfe
.
Fire
?
Alas
that
ever
wee
were
borne
.
Of
all
the
foure
Elements
,
of
which
,
the
world
consisted
,
it
is
the
most
active
,
and
curious
,
and
searches
farthest
:
and
where
it
but
onely
touches
a
sensible
thing
,
it
is
seconded
by
a
paine
unsufferable
.
Thou
didst
create
fire
for
mans
use
;
and
shall
it
now
,
rebell
against
man
,
as
man
against
thee
,
and
become
his
tormentor
?
Who
is
able
to
rest
in
fire
?
The
very
thought
of
it
,
burneth
us
already
:
we
are
tormented
:
Come
,
come
,
let
us
run
away
,
but
whither
?
Lord
God
,
if
it
be
irrecoverably
in
thy
Decree
,
that
wee
must
goe
thus
naked
,
as
we
came
into
the
world
,
and
went
out
of
the
world
;
into
fire
:
let
the
sentence
stand
but
for
a
very
short
time
,
quench
the
fire
quickly
:
halfe
an
houre
will
seeme
a
great
while
there
:
and
be
alwayes
mindfull
,
that
they
are
thy
creatures
,
who
are
in
the
fire
:
that
they
are
men
and
women
,
whose
nature
thou
hast
exalted
to
a
personall
Unity
,
with
thy
Divinity
.
No
:
Depart
from
mee
yee
cursed
into
everlasting
fire
:
It
was
kindled
by
my
breath
:
and
it
hath
this
property
,
amongst
other
strange
qualities
;
that
it
is
an
unquenchable
fire
:
as
long
as
I
am
God
,
it
shall
endure
,
and
yee
broile
in
it
:
which
being
the
most
active
,
and
powerfull
amongst
inferiour
creatures
,
hath
a
charge
to
revenge
the
injuries
done
to
God
,
and
all
other
creatures
,
by
man
.
O
horrible
!
Yet
heavenly
Judge
,
a
lot
to
vs
some
good
Comforters
,
whose
smooth
and
gentle
words
may
,
if
it
can
be
,
sweeten
our
torment
,
and
somewhat
dull
the
most
keene
edge
of
our
extremity
:
Let
the
Angels
recreate
us
with
Songs
,
and
Hymnes
of
thee
,
and
thy
blessednesse
;
that
we
may
heare
at
least
,
that
sweetly
deliver'd
,
which
others
in
a
full
manner
enjoy
.
No
,
no
:
to
the
rich
man
in
the
Parable
,
I
did
not
grant
one
of
his
requests
,
which
he
made
from
hell
:
nor
will
I
meet
your
desire
in
any
thing
.
Therefore
,
Depart
from
mee
yee
cursed
into
everlasting
fire
,
prepared
for
the
devill
and
his
angels
.
They
shall
be
your
good
comforters
:
such
as
will
triumph
in
your
miseries
;
and
your
most
deadly
enemies
:
who
will
now
discover
to
yee
,
all
the
deceits
and
by-wayes
,
by
which
they
led
yee
captive
from
mee
;
and
give
yee
every
houre
,
new
names
of
scorne
,
and
reproach
.
Here
will
be
a
noise
,
and
clamorous
out-crie
,
shall
fill
all
the
world
with
shreeks
.
O
the
divine
excellency
of
holy
Scripture
!
It
wil
not
be
long
,
to
this
time
.
And
then
,
the
world
will
be
gone
,
or
going
,
and
all
on
fire
.
Shall
I
ever
forget
this
day
?
Shall
any
idle
mirth
,
or
vaine
tickling
of
pleasure
,
or
profit
,
put
mee
beside
the
most
necessary
thought
of
this
day
?
Shall
not
the
consideration
of
this
day
,
crush
out
of
my
heart
,
many
good
,
and
ready
purposes
?
As
,
Lord
,
open
my
eyes
;
touch
them
with
earth
,
and
cure
my
blindnesse
:
that
I
may
see
,
what
I
am
made
of
,
and
perceive
the
truth
of
things
:
For
,
sure
I
will
here
stay
,
and
begin
a
new
course
in
the
way
of
Heaven
:
I
will
no
longer
be
blinde
,
and
senselesse
.
That
side
,
in
which
,
I
am
weak
and
batter'd
,
with
Gods
holy
help
I
will
repaire
:
I
will
now
wash
my
garment
;
and
afterwards
,
hold
it
up
on
every
side
:
When
a
Temptation
stands
up
in
armes
against
mee
,
I
will
sight
valiantly
under
the
banner
of
Michael
the
Archangel
,
against
the
Dragon
:
what
if
the
common
Souldiers
be
fearfull
,
and
timorous
creatures
?
our
Generall
is
a
Lyon
:
I
will
search
with
a
curious
eye
,
into
my
heart
,
and
dig
up
all
the
roots
of
sin
.
My
soule
is
continually
in
my
hand
,
saith
holy
David
;
And
my
Depart
from
mee
yee
cursed
into
everlasting
fire
,
prepared
for
the
devill
and
his
angels
.
I
will
ask
my self
one
question
;
and
then
,
I
will
have
done
,
that
I
may
begin
to
doe
.
Canst
thou
dwell
with
eternall
fire
?
If
thou
canst
,
and
wilt
doe
nothing
for
love
;
goe
on
in
the
old
way
.
But
if
thou
canst
not
dwell
with
eternall
fire
;
stop
here
,
and
repent
;
that
thou
may'st
come
at
last
,
where
they
are
,
of
whom
it
is
said
,
The
soules
of
the
righteous
are
in
the
hand
of
God
,
and
there
shall
no
torment
touch
them
.
For
then
,
Tout
va
bien
,
as
it
is
in
the
French
phrase
,
All
goes
well
.
I
most
earnestly
commend
these
Meditations
,
and
others
in
this
Booke
,
going
under
the
name
both
of
Meditations
,
and
Considerations
,
to
all
good
Christians
:
that
they
will
vouchsafe
to
make
use
of
one
or
more
of
them
,
in
a
day
:
that
the
Jesuits
,
and
others
beyond
the
Seas
,
may
cease
for
very
shame
,
to
boast
so
vainely
,
that
none
doe
frequently
meditate
upon
God
,
and
good
things
,
but
they
.
For
their
Meditations
,
which
treat
of
true
Subjects
,
I
commend
them
sincerely
:
But
,
all
their
Meditations
,
are
onely
naked
,
and
short
poynts
,
(
as
they
call
them
)
and
they
leave
him
that
meditates
,
to
discourse
upon
them
;
which
many
cannot
doe
,
and
but
few
can
well
doe
.
Saint
Austen
hath
given
us
an
order
,
which
they
observe
not
.
CHAP.
14.
BEfore
I
leave
St.
Omers
,
I
must
needs
give
you
a
gentle
touch
of
the
Jesuits
Hypocrisie
there
.
For
,
besides
other
follies
of
that
rank
;
they
have
set
up
a
large
picture
,
in
a
faire
roome
above
staires
,
where
the
Schollers
come
every
day
.
In
which
are
pictured
two
ships
at
Sea
;
and
one
is
taken
by
the
other
:
A
ship
of
Hollanders
,
takes
a
ship
of
Spaniards
,
wherein
many
Jesuits
are
.
The
Hollanders
look
fierce
,
and
cruelly
:
the
Spanish
Jesuits
,
have
all
good
,
and
heavenly
faces
.
The
Hollanders
having
bound
the
Jesuits
,
hand
and
foot
;
and
throwne
them
over-board
;
they
sink
,
and
dye
like
men
,
a
spectacle
full
of
horrour
;
onely
some
of
them
appeare
floating
upon
the
water
,
(
I
suppose
,
their
galls
are
broken
)
with
faces
very
like
dead
Saints
.
But
one
of
them
amongst
all
the
rest
,
can
neither
dye
nor
sink
,
because
he
beares
a
Crucifix
in
his
hands
,
though
they
are
bound
;
and
the
Painter
hath
given
him
a
better
face
,
then
all
the
rest
.
I
would
to
God
,
these
people
did
either
love
God
truly
,
or
not
make
a
shew
,
they
love
him
.
And
their
labour
is
not
onely
,
to
bring
the
Schollers
in
admiration
of
other
Jesuits
by
false
wayes
:
but
also
,
of
themselves
.
For
,
they
had
one
in
their
house
at
that
time
,
who
had
beene
stung
by
the
old
serpent
;
and
was
more
crafty
,
then
religious
,
in
the
report
of
all
disinteressed
persons
,
that
knew
him
:
Concerning
whom
,
part
of
the
zealous
Boyes
beleeved
,
(
and
whence
could
this
come
,
but
from
the
Jesuits
suggestions
?
)
that
he
had
seen
the
virgin
Mary
:
and
that
upon
a
time
(
for
so
,
every
tale
begins
)
shee
had
appeared
to
him
,
when
hee
was
hot
in
his
prayers
.
And
when
their
businesse
led
them
to
his
chamber
,
they
would
whisper
one
to
another
:
that
is
the
place
,
where
the
virgin
Mary
appear'd
to
Father
Wallys
;
and
they
would
observe
that
corner
with
reverence
.
The
Jesuits
have
alwayes
Secular
Priests
,
Adherents
to
their
body
,
stirring
men
,
and
such
as
they
are
sure
of
;
whom
they
keepe
warme
with
a
promise
,
to
receive
them
afterwards
into
their
order
;
but
will
not
presently
,
for
some
ends
:
either
that
they
may
stay
with
them
,
and
buy
purchases
for
them
,
which
they
must
not
be
seene
to
look
after
,
and
the
like
:
or
,
to
deale
some
other
cunning
businesses
abroad
,
which
will
not
beseeme
them
to
act
,
in
their
owne
behalfe
:
or
,
to
write
books
in
their
defence
,
or
at
least
to
prefix
their
names
before
the
Books
;
that
they
may
be
defended
,
and
praised
by
other
men
.
One
example
will
not
take
up
much
room
:
A
Secular
Priest
of
this
quality
,
was
sent
from
England
,
not
many
yeares
agoe
,
into
Germany
:
and
there
,
presented
a
petition
to
the
Emperour
,
to
which
many
English
Papists
had
subscribed
their
names
;
(
I
suppose
,
all
Jesuited
Papists
.
)
And
the
matter
was
,
to
begg
an
English
Colledge
in
Germany
,
which
might
be
governed
by
the
Jesuits
:
which
appeared
a
very
faire
Petition
,
because
the
Messenger
was
a
Secular
Priest
.
Sure
,
the
Apostles
of
Christ
,
had
little
of
this
wisedome
.
Such
a
man
there
was
,
now
at
S.
Omers
:
who
shewed
often
,
to
the
young
Frye
,
a
pretious
Relique
;
calling
it
,
a
feather
pluck'd
from
one
of
the
wings
of
S.
Michael
the
Archangel
.
I
know
,
there
hath
been
a
Story
related
formerly
of
them
,
somewhat
like
this
.
And
I
am
certaine
,
that
most
,
if
not
all
their
tricks
,
are
fashioned
in
the
likenesse
of
things
formerly
done
,
or
said
to
be
done
,
for
many
reasons
.
Invention
is
not
so
happy
,
as
it
hath
beene
.
And
all
wonders
must
be
like
,
that
they
may
seeme
to
proceed
from
the
same
Father
.
But
they
now
say
,
this
was
an
act
of
merriment
.
I
answer
:
My
Author
,
a
Scholler
,
and
a
discreet
person
there
present
,
did
not
conceive
it
so
;
nor
yet
perceive
,
that
it
entred
in
that
forme
,
upon
the
apprehension
of
others
:
And
,
it
is
not
safe
jesting
with
exercises
of
Religion
.
One
thing
must
not
passe
,
though
many
doe
:
The
Jesuits
are
the
most
sweet
,
and
most
honey-tongu'd
people
,
that
ever
I
heard
speak
.
Some
of
them
,
are
ancient
,
and
grave
men
,
and
now
,
stooping
towards
their
grave
:
and
yet
,
after
every
word
,
even
when
they
speake
to
young
greene
Boyes
,
they
come
with
,
yes
forsooth
,
and
,
no
forsooth
;
their
Caps
being
off
,
and
a
courteous
forme
of
duty
expressed
:
and
forsooth
,
with
,
yes
pray
if
you
please
,
and
no
forsooth
pray
;
take
up
a
great
part
of
their
discourse
.
CHAP.
15.
IT
hath
beene
alwayes
,
the
custome
of
wanderers
in
Religion
,
to
guild
their
deformed
errors
with
Hypocrisie
;
and
to
put
on
all
shapes
,
for
the
manifold
advantage
of
their
Profession
.
Simon
Magus
,
the
first
,
that
ever
display'd
the
banner
in
this
kinde
,
against
Christ
,
and
Christian
Religion
,
by
the
power
of
the
devill
,
as
Nicephorus
recounteth
,
Niceph.
lib.
2.
Eccl.
hist.
cap.
27.
taught
Images
to
walk
,
stooles
and
dishes
to
passe
from
place
to
place
without
a
Guide
:
Hee
would
appeare
in
the
midst
of
a
great
flame
,
untouch'd
by
the
fire
:
he
would
flye
in
the
ayre
:
turne
stones
into
seeming
bread
;
take
the
fearefull
shape
of
a
Dragon
,
and
of
other
Beasts
;
that
hee
might
with
the
Kings
of
Egypt
,
amaze
,
and
terrifie
the
world
.
Now
hee
would
shew
himselfe
with
two
faces
:
and
now
againe
,
seeme
to
be
all
gold
.
Dores
,
strengthen'd
with
able
barres
,
and
locks
,
he
would
open
with
a
word
;
break
iron
fetters
;
and
in
bankets
,
present
a
shew
of
sporting
Images
,
in
many
forms
,
and
divers
colours
.
Shadowes
did
goe
before
him
,
which
hee
interpreted
,
to
be
the
soules
of
dead
persons
.
And
thus
,
he
would
seem
to
work
miracles
in
triviall
,
and
unnecessary
matters
.
Intruth
,
hee
was
any
thing
,
the
spectatours
desired
to
see
.
And
yet
,
a
statue
was
consecrated
to
him
,
by
the
wise
Romans
,
with
a
glorious
inscription
,
Simoni
Deo
Sancto
,
to
Simon
,
the
holy
God
.
S.
Iust.
in
Apolog.
2.
Behold
here
,
the
Father
of
Hypocrites
.
Tully
doth
not
praise
Catiline
,
when
hee
sayes
that
hee
was
made
up
of
the
mixture
of
all
other
mens
natures
.
Nor
doth
Homer
extoll
Proteus
;
of
whom
,
a
pious
Author
most
elegantly
singeth
,
Spumat
aper
,
fluit
unda
,
fremit
Leo
,
sibilat
anguis
:
Hee
foames
like
a
Boare
,
he
flowes
like
the
water
,
he
roares
like
a
Lion
,
hee
hisses
like
a
Snake
.
Now
I
shall
dive
low
.
God
is
so
faire
,
and
excellent
,
that
he
can
never
appeare
to
any
creature
,
which
he
hath
made
,
or
can
make
:
to
men
,
or
Angels
:
or
any
creature
possible
to
be
made
,
more
perfect
then
an
Angel
,
so
excellent
,
and
so
faire
,
as
in
himselfe
,
hee
is
.
The
reason
is
ponderous
,
and
worthy
to
be
pondered
.
God
can
never
appeare
to
any
power
,
in
his
compleat
fairenesse
;
except
that
power
be
of
capacity
to
comprehend
his
fairenesse
:
no
power
can
comprehend
his
fairenesse
,
except
the
power
be
of
an
infinite
capacity
,
because
God
is
infinite
:
no
creature
can
be
of
an
infinite
capacity
,
because
no
creature
can
be
infinite
.
The
last
proposition
,
and
the
reason
of
it
,
flow
naturally
from
the
premises
.
But
,
look
farther
.
Because
God
in
his
owne
Essence
,
being
,
and
nature
,
being
by
nature
most
neere
to
him
;
is
infinitely
excellent
:
and
therefore
,
neither
doth
,
nor
can
appeare
in
his
full
shining
to
any
creature
;
hee
doth
hate
especially
,
hate
inwardly
,
hate
from
his
heart
,
an
Hypocrite
:
and
can
by
no
meanes
,
be
at
peace
with
one
of
those
;
who
being
endued
with
shallow
perfections
,
are
but
a
small
particle
of
what
he
is
,
a
meere
arome
of
his
excellency
;
and
yet
,
make
a
noise
with
the
shallow
brooks
;
and
chiefly
desire
to
appeare
more
then
what
they
are
;
and
seeme
to
be
,
what
they
are
not
.
If
the
thoughts
of
man
,
were
as
audible
as
his
words
,
he
could
not
beare
one
thing
in
his
heart
,
another
in
his
tongue
:
But
in
the
creation
of
man
,
the
heart
was
shut
up
by
it selfe
;
and
lyeth
open
to
none
,
but
him
that
made
it
;
whose
priviledge
&
prerogative
it
is
,
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
searcher
of
the
heart
;
and
therefore
,
there
may
be
Hypocrites
in
respect
of
us
,
but
not
,
of
God
.
And
no
man
aspireth
to
a
seeming
excellency
above
himselfe
;
but
one
stretched
with
the
swelling
of
pride
,
beyond
the
condition
,
in
which
hee
stands
;
and
pride
hath
many
Companions
.
By
which
,
it
appeares
eminently
true
,
that
Hypocrisie
is
not
a
melancholly
,
and
single
sin
;
that
it
goeth
not
without
a
traine
;
that
it
comes
in
the
midst
of
an
Army
,
as
if
it
had
proclaimed
open
warre
against
Heaven
;
and
therefore
,
is
hatefull
to
God
,
for
many
respects
.
CHAP.
16.
OUr
Saviour
cries
,
as
if
hee
would
never
have
done
crying
:
Woe
unto
you
Scribes
and
Pharisees
,
Hypocrites
;
for
their
in
the
gall
of
bitternesse
:
S
Cypr.
lib.
4.
ep.
9.
of
Scribes
and
Pharisees
,
reprehendeth
even
the
Priests
,
and
high-Priest
.
For
,
lest
hee
should
seeme
to
thwart
the
Priesthood
,
and
chayre
of
Moses
;
striking
also
,
at
the
Priests
,
and
high
Priest
,
he
saith
onely
,
Woe
unto
you
Scribes
and
Pharisees
,
hypocrites
.
The
outward
acts
of
divine
service
,
being
performed
in
the
old
Law
,
by
way
of
shadow
,
and
figure
;
and
with
resemblance
,
and
relation
to
the
perfection
of
the
new
Law
;
and
being
,
as
it
were
,
the
first
lineaments
of
perfection
:
we
may
not
think
,
that
God
would
Yee
are
the
light
of
the
world
.
And
againe
:
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
Heaven
.
It
must
be
light
,
and
therefore
,
a
true
light
,
not
a
counterfeit
,
and
seeming
light
;
it
must
be
your
light
,
every
mans
owne
light
:
it
must
be
a
light
,
by
which
men
may
see
,
not
onely
the
good
light
it selfe
,
but
also
,
our
good
works
by
the
light
:
and
it
must
shine
onely
to
the
end
,
that
our
heavenly
Father
may
be
glorified
.
All
light
is
commonly
said
to
be
derived
from
the
Sun
:
and
the
cause
of
all
our
shining
must
be
alwayes
referred
,
and
attributed
to
God
.
And
truly
,
when
a
man
,
for
example
giveth
almes
;
kindled
onely
with
an
intention
,
that
his
neighbour
seeing
him
,
may
glorifie
his
Father
,
which
is
in
Heaven
:
his
intention
is
cleane
,
and
sufficiently
good
;
but
he
must
be
a
man
of
proofe
,
that
giveth
place
to
such
intentions
:
for
he
lieth
wide
open
to
the
ticklings
of
vaine-glory
,
and
hypocrisie
.
But
I
feele
a
scruple
:
Good
example
is
highly
vertuous
,
and
in
some
sort
,
worthy
of
reward
,
especially
,
in
persons
of
eminent
quality
;
because
good
example
is
more
seene
,
more
admired
,
and
goes
with
more
credit
,
and
authority
in
them
:
and
therefore
,
doth
more
edifie
,
in
respect
of
the
high
conceit
wee
have
of
their
wisedome
,
and
knowledge
.
Now
the
hypocrite
teacheth
as
forcibly
by
example
,
as
the
sound
,
and
throughly
vertuous
man
.
For
,
we
learne
in
the
great
Theater
of
example
,
by
what
wee
outwardly
see
:
and
the
hypocrite
is
as
outwardly
faire
,
as
the
sincere
Christian
.
It
seemeth
now
,
that
an
hypocrite
doth
please
God
,
in
playing
the
hypocrite
.
Not
so
:
because
his
intention
is
crooked
:
for
,
he
doth
not
intend
to
bring
an
encrease
of
good
to
others
,
but
of
glory
,
to
himselfe
.
If
good
by
chance
break
in
upon
his
action
,
it
falleth
besides
his
intention
;
and
it
belongeth
to
Gods
providence
,
as
to
it
's
proper
fountain
,
which
crusheth
good
out
of
evill
.
As
likewise
,
the
prodigall
man
,
when
hee
giveth
prodigally
to
the
poore
,
doth
not
intend
to
fulfill
the
law
of
God
;
but
to
satisfie
his
owne
wilde
lust
of
giving
.
St.
John
Baptist
was
a
lamp
,
burning
and
shining
.
Which
moved
St.
Bernard
to
say
:
Ardere
parum
,
lucere
vanum
,
lucere
&
ardere
perfectum
.
It
is
CHAP.
17.
ANd
certainly
,
if
we
search
with
a
curious
,
and
piercing
eye
,
into
the
manners
of
men
;
we
shall
quickly
finde
,
that
false
Prophets
,
and
Deceivers
,
are
commonly
more
queint
,
more
various
,
and
more
polished
in
their
tongues
,
and
publike
behaviour
,
then
God's
true
,
and
faithfull
Messengers
,
who
conforme
themselves
to
the
simplicity
of
the
Gospel
.
And
,
if
we
looke
neere
the
matter
,
God
prefigured
these
deceitfull
creatures
,
in
the
creation
:
(
for
,
hee
hath
an
admirable
way
of
teaching
,
even
by
every
creature
:
)
it
being
the
property
of
a
cruell
beast
,
called
the
Hyaena
,
to
faine
the
voyce
of
a
man
:
But
when
the
silly
Shepheard
commeth
to
his
call
,
he
ceases
to
be
a
man
,
teares
him
presently
,
and
preys
upon
him
.
Each
Testament
hath
a
most
fit
example
.
Ioab
said
to
Amasa
,
the
head
of
Absolons
Army
,
Art
thou
in
health
,
my
Brother
?
Could
danger
lurk
under
the
faire
name
of
Art
thou
in
health
,
my
Brother
.
Surely
,
he
did
not
think
of
Cain
,
when
hee
call'd
him
Brother
.
Judas
came
to
Christ
,
and
saying
,
God
save
thee
Master
,
kissed
him
.
Hee
talks
of
God
,
and
of
Salvation
,
God
save
thee
.
Hee
confesses
,
Christ
to
be
his
Master
.
Hee
kisses
too
.
And
yet
,
in
the
same
act
,
gives
him
up
into
the
busie
hands
of
his
most
deadly
enemies
.
Wherefore
St.
Ambrose
,
one
that
had
a
practicall
knowledge
of
the
great
difference
of
Spirits
,
which
hee
had
seene
in
their
actions
;
disswading
us
from
the
company
,
and
conversation
of
these
faith
Impostors
,
saith
,
Nec
S.
Cypr.
in
ep
.
3.
lib.
1.
from
them
,
as
they
have
flowne
from
the
purity
of
the
Church
;
and
that
's
a
great
way
.
St.
Cyprian
in
the
same
place
,
exhorteth
us
very
seriously
,
not
to
deale
with
them
,
not
to
eat
with
them
,
not
to
speake
with
them
.
O
the
foule
corruption
of
our
Times
!
O
for
some
zealous
power
,
that
may
reforme
the
abuses
,
mine
eyes
have
seene
!
It
is
one
of
the
first
endeavours
of
the
Papists
in
England
,
which
they
exercise
towards
the
society
of
men
;
to
gaine
the
good
wills
of
Ministers
.
For
,
if
they
purchase
the
Ministers
good
will
,
and
good
word
;
they
clip
the
wings
of
the
Law
;
&
hold
him
fast
,
that
hath
a
great
stroke
in
matters
concerning
them
.
And
where
the
Papists
have
great
meanes
,
they
are
very
free
to
Ministers
in
their
entertainments
,
and
send
their
Coaches
for
them
,
and
their
wifes
.
But
when
they
have
beene
merry
,
and
are
gone
;
their
good
name
,
which
they
left
behind
them
,
hath
not
as
good
entertainment
,
as
they
.
For
,
the
Papists
say
,
(
and
I
have
heard
them
,
)
These
Ministers
are
the
veriest
Epicures
,
meere
belly-gods
;
if
we
fill
their
bellies
,
we
shall
be
sure
to
have
them
our
friends
;
when
the
bag
is
full
,
the
Pipe
will
goe
to
our
tune
,
a
long
time
after
.
Modo
ferveat
olla
,
if
the
pot
seeth
,
and
there
be
warme
meat
providing
for
dinner
,
what
care
they
,
whether
there
bee
a
God
,
or
no
?
If
wee
licker
them
throughly
,
with
strong
Beere
,
and
good
sparkling
Canary
;
and
call
them
to
ride
,
and
hunt
with
us
;
they
will
talke
familiarly
with
our
Priests
,
and
heare
them
jest
at
their
Religion
,
and
at
the
Professours
,
and
Defenders
of
it
;
(
and
as
freely
jest
as
they
:
)
and
yet
,
will
honestly
keepe
counsell
:
they
are
not
Christians
,
but
Atheists
.
And
thence
the
Papists
fetch
,
as
they
think
,
a
strong
argument
against
our
Religion
.
And
whilest
these
Ministers
frequent
their
houses
with
a
pretence
of
converting
them
,
(
for
so
they
tell
ignorant
people
,
that
groane
under
the
scandall
)
they
subvert
them
utterly
.
Truly
,
a
Minister
,
and
a
daily
Guest
of
the
Papists
,
enquired
when
this
Book
,
(
which
I
intended
for
the
service
of
God
,
and
the
detestation
of
Popery
)
came
into
the
light
;
that
(
said
he
)
I
may
sit
by
the
fire-side
,
and
laugh
at
it
:
and
I
beleeve
,
he
will
,
if
he
can
spare
so
much
time
from
drinking
.
The
Lord
forgive
him
,
and
teach
him
to
be
practicall
in
the
practicable
things
,
in
which
this
Book
is
doctrinall
.
But
why
should
I
be
opposed
in
my
reasonable
proceedings
against
the
Adulteresse
of
Rome
,
by
my
own
Mothers
owne
children
?
and
so
often
,
by
so
many
of
them
?
or
why
should
entertainments
,
or
private
ends
be
more
deare
to
them
,
then
Gods
truth
?
Let
every
man
observe
,
what
great
Christmasses
they
keepe
,
and
how
they
abound
in
dancing
and
revelling
;
striving
thereby
,
to
make
the
hearts
of
the
Country
people
,
which
are
soone
taken
with
such
baits
,
their
owne
;
lest
they
should
at
any
time
,
either
accuse
them
,
or
beare
witnesse
against
them
.
And
in
their
houses
,
many
,
if
not
the
greater
part
,
of
their
servants
,
were
lately
Protestants
.
O
Lord
,
whither
doe
they
pull
us
,
one
by
one
?
I
know
,
where
having
one
of
a
Family
,
they
made
the
number
up
five
presently
;
and
the
Father
had
bin
but
a
while
before
a
Church-warden
:
and
these
are
all
Attendants
upon
a
rich
Papist
.
I
would
their
devotion
did
not
blaze
so
much
,
and
so
often
,
like
an
Ignis
Fatuus
,
lead
poore
Travellers
out
of
their
way
.
It
is
my
opinion
,
grounded
upon
experience
:
In
every
day
of
the
year
,
O
pitty
!
Some
,
and
more
then
we
dreame
of
,
in
this
little
corner
of
the
world
,
are
drawne
with
queint
devices
,
with
smooth
tearms
of
Art
,
with
trim
speaking
,
and
eloquent
behaviour
,
from
us
,
from
our
owne
body
,
by
them
to
them
.
O
weak
people
,
to
be
thus
drawne
!
weake
in
life
,
or
understanding
:
or
at
least
,
weak
in
resolution
,
selling
Christ
for
a
messe
of
pottage
,
or
for
thirty
pence
at
most
.
If
the
Papists
goe
on
,
there
will
be
quickly
,
I
say
not
few
,
but
fewer
found
hearts
in
England
.
Take
notice
of
this
all
good
people
.
S.
Chrysost.
hom
1
adversus
Iudaeos
.
nihil
accideret
grave
,
saith
St.
Chrysostome
,
cùm
membra
nostra
putrescunt
:
as
if
no
harm
did
happen
to
us
,
when
our
own
limbs
drop
away
in
corruption
,
from
our
bodies
.
But
I
turne
to
the
matter
in
hand
.
CHAP.
18.
THe
Teachers
of
the
Arian
Heresie
,
by
which
,
Christ
was
throwne
downe
from
Heaven
,
to
the
degree
of
a
meere
creature
;
were
the
most
affable
,
and
most
insinuating
people
,
that
lived
in
those
dayes
.
How
subtill
were
they
,
both
in
the
propagation
of
their
faith
,
and
the
carriage
of
their
manners
?
they
shewed
the
poore
plaine
people
,
three
corners
of
their
handkerchers
,
saying
,
Here
are
three
,
and
these
three
are
not
one
:
how
then
,
can
three
persons
be
one
God
?
And
they
did
not
juggle
onely
,
with
the
simple
sort
.
For
,
they
deluded
Ruff
lib.
10
Eccl.
hist.
cap.
21.
six
hundred
Bishops
,
by
a
cunning
proposall
,
whether
they
would
worship
Christ
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
who
,
because
they
were
not
skill'd
in
the
Greek
language
,
answered
,
they
would
worship
Christ
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
little
thinking
,
they
denied
Christ
to
be
consubstantiall
with
his
Father
.
And
,
how
cunningly
did
they
serue
themselves
into
the
favour
of
great-ones
;
moving
one
by
another
,
as
,
Constantine
by
his
sister
Constantia
?
What
did
they
not
attempt
against
holy
Athanasius
?
they
suborned
a
false
woman
,
to
accuse
him
of
rape
;
they
brought
in
,
the
arme
of
a
dead
man
,
with
an
intention
to
soyle
him
with
murther
,
and
sorcerie
:
they
would
have
pulled
him
limb
from
limb
,
in
the
midst
of
an
honourable
Assembly
.
In
very
truth
,
no
people
were
ever
so
like
these
heretikes
in
their
practises
,
as
the
Popish
Priests
,
and
Jesuits
of
these
days
.
I
have
heard
from
themselves
,
that
one
Jesuit
sat
singing
in
a
Coblers
shop
,
with
his
apron
before
him
,
to
hide
himselfe
from
the
Officers
,
that
pursued
him
:
another
,
counterfeited
himselfe
to
be
drunk
,
and
acted
it
rarely
,
that
he
might
put
a
trick
upon
a
Constable
;
and
that
a
third
,
dancing
with
a
Lady
,
heard
her
Confession
,
sin
after
sin
,
as
he
met
her
,
because
he
wanted
better
opportunity
.
These
are
but
pranks
;
yet
,
the
good
Fishermen
would
not
have
done
so
.
What
black
sin
will
they
not
fix
upon
him
,
that
is
their
enemy
,
though
a
friend
to
Christ
?
But
here
I
cannot
stay
.
Yet
note
:
God
hath
layd
a
curse
upon
dissemblers
,
that
if
you
neerly
follow
their
lifes
,
and
actions
with
your
eyes
,
you
shall
clearely
perceive
them
,
often
tripping
,
and
plainely
discovering
the
foule
disorder
of
their
hearts
;
in
crooked
proceedings
,
that
doe
not
savour
of
Evangelicall
doctrine
,
or
Apostolicall
gravity
.
It
is
the
prophocie
of
Esay
,
The
waters
of
Nimrim
shall
be
dried
up
.
Some
English
it
:
the
Panthers
waters
shall
be
dried
up
.
The
Panther
(
say
the
best
writers
of
naturall
History
)
being
exceedingly
spotted
,
doth
seek
out
secret
fountains
,
wherein
to
wash
,
and
rub
it selfe
:
thinking
by
this
meanes
,
to
put
off
the
foule
badge
,
and
corse
livery
of
nature
,
and
the
colour
of
its
coat
,
which
it
likes
not
.
But
the
Panthers
waters
,
shall
,
one
day
,
be
dryed
up
.
No
figge-leaves
,
good
sonne
of
Adam
;
no
painted
veyle
of
sincerity
;
no
long
cloak
of
dissembled
holinesse
.
If
you
are
found
naked
,
you
must
appeare
so
,
before
a
great
Assembly
,
made
great
by
all
the
great
Assemblies
,
that
ever
were
.
I
am
a
plaine
man
,
and
I
must
speak
plainly
,
because
I
do
not
judge
rashly
;
the
judgement
of
experience
is
certain
.
The
good
Bishop
of
Rome
,
who
lived
when
there
were
good
men
there
;
Evaristus
,
saith
worthily
,
writing
to
the
Bishops
of
Egypt
,
as
he
is
alleadged
by
Gratianus
:
Deus
autem
omnipotens
,
ut
nos
à
praecipitatae
sententiae
Evar.
ep
.
2.
ad
Episc.
Aegypti
.
prolatione
compesceret
,
cùm
omnia
nuda
&
aperta
sint
oculis
ejus
,
mala
Sodomae
nòluit
audita
judicare
,
priusquam
manifestè
agnosceret
quae
dicebantur
.
The
omnipotent
God
,
to
draw
us
back
from
the
precipice
of
rash
judgement
,
although
all
things
are
naked
,
and
open
to
his
eyes
;
yet
would
not
judge
the
sinnes
of
Sodome
upon
a
single
relation
:
hee
would
manifestly
see
the
truth
of
the
matter
in
practise
,
and
draw
an
experimentall
conclusion
.
Not
that
God
acquireth
knowledge
by
experience
,
or
other
wayes
;
for
experience
is
a
knowledge
of
things
,
which
we
knew
not
:
but
,
for
our
learning
.
Vnde
ipse
ait
,
saith
my
Author
,
Descendam
,
et
videbo
utrum
clamorem
,
qui
venit
ad
me
,
opere
compleverint
,
an
non
est
ita
,
ut
sciam
.
Wherfore
God
saith
,
I
will
goe
downe
now
,
and
see
whether
they
have
done
altogether
according
to
the
cry
of
it
,
which
is
come
unto
me
:
and
if
not
,
I
will
know
.
Wee
had
lost
many
good
things
,
had
not
Gratianus
beene
in
the
way
;
and
this
was
one
:
First
,
God
will
go
down
,
and
take
paines
to
see
the
truth
of
what
hee
hath
heard
;
and
then
,
he
seems
,
not
to
know
what
he
knowes
,
that
we
may
learne
,
and
know
what
wee
know
not
.
Knowing
and
seeing
,
hee
went
downe
to
see
and
know
.
I
knew
not
,
and
I
went
to
see
;
and
having
seene
I
know
.
Scientia
est
ejus
,
cujus
est
demonstratio
,
saith
the
Philosopher
,
we
know
France
,
Spaine
,
Italy
,
and
the
low
Countries
,
and
also
in
Rome
it selfe
;
the
high
Altar
,
where
the
Sacrament
is
kept
,
and
delivered
,
and
which
onely
can
fitly
be
likened
to
our
Communion
Table
,
in
regard
it
is
but
one
,
is
encompassed
with
Rails
:
which
Rails
are
commonly
placed
above
the
steps
,
by
which
they
ascend
to
the
high
Altar
:
within
which
Rails
,
the
Priest
only
,
and
he
that
serveth
at
Masse
,
do
abide
,
except
in
the
singing
of
high
Masses
,
when
hee
is
accompanied
with
the
Deacon
,
Sub-deacon
,
Master
of
Ceremonies
,
and
two
Acolythi
:
Upon
which
Rails
,
in
all
Communions
,
is
laid
a
long
cloath
of
linnen
,
which
the
Communicant
holdeth
with
his
hand
toward
his
mouth
,
while
he
doth
communicate
:
and
at
which
Railes
,
the
people
doe
alwayes
receive
the
Communion
.
I
contribute
this
Testimonie
towards
the
satisfaction
of
Truth-maintainers
:
Oyee
Ministers
of
England
;
yee
are
,
or
ought
to
be
,
the
light
of
the
world
,
the
salt
of
the
earth
:
Shine
therefore
to
the
world
,
and
season
the
earth
by
your
good
examples
:
Be
humble
,
as
Christ
was
humble
;
Be
temperate
;
be
contented
sorte
vestra
;
be
laborious
:
But
above
all
,
seeke
peace
;
and
pursue
it
.
And
forget
not
to
be
direct
,
and
sincere
Preachers
of
the
Gospell
of
Christ
.
If
the
Trumpet
give
an
uncertaine
sound
,
who
shall
prepare
himselfe
to
Now
I
beseech
you
,
Brethren
,
by
the
name
of
our
Jesus
Christ
,
that
yee
all
speake
the
same
thing
,
and
that
there
be
no
divisions
among
you
:
but
that
yee
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
.
And
spare
,
O
spare
the
seamlesse
garment
of
Christ
.
And
what
I
know
,
I
can
demonstrate
.
This
shall
end
this
.
Priests
(
if
they
will
be
call'd
so
)
are
like
starres
,
upon
the
powerfull
influence
of
which
,
dependeth
all
the
course
,
and
disposition
of
this
inferiour
world
.
If
they
be
starres
of
a
gentle
,
and
milde
aspect
,
they
bring
health
,
peace
,
plenty
,
every
good
thing
;
if
otherwise
,
plague
,
warre
,
famine
,
all
mischiefe
.
Either
what
wee
preach
,
let
us
preach
over
,
and
over
,
and
over
againe
,
by
example
;
or
we
shall
,
after
all
our
long
talking
from
the
Pulpit
,
onely
cast
an
offensive
block
before
our
weake
brethren
;
put
innocent
Christ
to
the
blush
,
whose
royall
person
we
present
;
and
vilifie
our
doctrine
.
It
is
said
:
Iesus
began
both
to
doe
,
and
Hee
that
shall
doe
and
teach
,
shall
be
called
great
in
the
Kingdome
of
Heaven
.
First
,
let
us
do
;
and
afterwards
,
teach
.
For
,
then
it
is
beleeved
,
that
we
beleeve
our
own
doctrine
,
when
we
teach
it
,
preach
it
,
proclaime
it
the
second
time
,
in
the
schoole
of
Manners
.
Salvianus
saith
truly
,
Atrociùs
sub
sancti
nominis
professione
peccamus
,
We
sinne
Salvia
.
lib.
4.
de
guber
.
Dei
.
more
grievously
,
when
our
sinne
breaketh
out
,
from
under
a
glorious
profession
.
I
will
not
denie
while
I
live
,
but
that
,
as
Unity
is
the
due
perfection
of
a
Thing
;
so
order
,
of
things
.
For
,
in
a
diversity
of
things
,
there
must
be
order
,
or
confusion
.
If
not
confusion
,
a
unity
in
diversity
;
which
lest
it
should
be
lyable
to
frequent
divisions
,
must
be
dealt
,
and
disposed
by
order
:
from
whence
rises
that
faire
good
Greek
word
,
made
for
the
purpose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
faire
goodnesse
.
For
,
things
are
good
,
as
things
;
and
faire
,
as
ranked
in
order
.
Dionysius
giveth
us
an
example
in
beauty
,
where
every
part
,
feature
,
and
colour
is
proportionably
placed
in
order
.
I
grant
willingly
,
that
the
Church
of
Rome
is
outwardly
one
,
and
orderly
;
but
this
may
be
policy
,
not
religion
.
If
shee
be
one
,
and
orderly
,
as
shee
ought
to
be
;
shee
must
be
one
in
faith
,
and
doctrine
with
the
Apostles
;
and
the
same
in
doctrine
,
and
practise
.
The
Cameleon
(
they
say
)
sheweth
all
colours
on
her
skin
,
but
white
and
red
:
and
yet
,
those
onely
set
out
perfect
beauty
.
And
the
fairest
in
the
Canticles
,
is
white
and
ruddy
;
and
his
Spouse
like
him
,
In
operibus
candida
,
in
sanguine
purpurea
,
white
in
works
,
and
purple
with
bloud
;
snow-white
,
not
whited
like
a
wall
.
A
word
here
,
pray
.
It
is
past
my
graspe
,
to
comprehend
,
(
and
I
beleeve
,
beyond
the
Sphere
of
all
our
Activities
)
how
the
notes
,
and
marks
,
by
which
the
Romanists
professe
to
know
the
true
Church
,
when
they
see
it
;
may
in
reason
be
noted
for
such
.
Antiquity
is
an
accidentary
thing
,
a
thing
seperable
(
if
a
thing
may
be
said
seperable
,
which
was
never
joyned
)
from
the
true
Church
;
and
a
thing
common
to
it
with
other
Churches
.
Accidentary
,
because
it
founds
not
the
Essence
of
the
Church
,
but
happens
to
it
by
the
fluencie
of
Time
.
Seperable
,
because
the
old
Church
in
the
dayes
of
Adam
,
and
the
new
Church
in
the
time
of
the
Apostles
,
stood
firme
,
and
was
it selfe
,
without
it
.
Common
,
because
the
Antichristian
falshood
,
which
triumpheth
in
the
Synagogues
of
Sathan
,
was
borne
almost
as
soone
as
truth
;
and
unchristian
falshood
,
before
her
.
Multitude
is
not
so
proper
to
the
true
Church
:
because
it
agreeth
neither
alwayes
,
nor
alone
,
nor
altogether
to
her
:
Not
alwayes
,
because
neither
to
the
primitive
Church
,
nor
to
the
Church
in
the
Arrian
,
and
other
persecutions
.
Not
alone
to
her
,
it
is
as
well
knowne
,
as
the
Sunne
.
Not
altogether
to
her
,
because
although
many
are
called
,
yet
few
are
chosen
.
Of
successions
,
there
is
one
of
doctrine
,
another
of
persons
:
the
first
is
a
mark
,
the
second
is
a
mark
to
the
sense
,
not
to
the
soule
.
There
is
also
,
a
two-fold
Union
,
one
mysticall
,
and
spirituall
,
in
the
bond
of
faith
;
another
externall
,
in
the
bond
of
profession
.
That
is
a
plaine
mark
,
not
this
.
And
Union
is
not
proper
to
the
Church
alone
.
For
,
the
wicked
,
and
the
world
of
Infidels
,
are
often
united
.
The
Kings
of
the
earth
set
themselves
,
and
the
Rulers
take
counsell
together
against
the
Lord
,
and
against
his
Annointed
.
It
is
a
close
Union
,
when
they
joyne
both
their
persons
,
and
their
Counsells
.
And
Union
doth
not
alwayes
agree
to
the
Catholike
and
Universall
Church
;
because
particular
Churches
are
oftentimes
divided
,
and
torne
with
dissentions
.
As
,
the
Church
of
Greece
differs
in
many
points
from
the
Church
of
Rome
,
which
the
Roman
Church
dealing
with
us
,
calls
matters
of
faith
;
and
yet
,
the
Church
of
Rome
will
turne
about
againe
,
and
stile
her
onely
,
a
Schismaticall
part
of
the
true
Church
,
cut
from
the
communion
,
being
externall
,
but
not
from
the
body
of
the
Church
:
And
her
Priests
,
with
licence
from
his
Holinesse
,
may
say
a
Grecian
Masse
upon
a
Popish
Altar
.
And
high
Masse
after
the
Grecian
custome
,
is
sung
every
yeare
upon
S.
Athanasius
his
day
in
Rome
,
even
by
Grecians
.
And
many
particular
Churches
,
and
private
Doctors
amongst
the
Papists
,
cry
up
for
matters
of
faith
,
the
points
which
others
throw
into
the
number
of
private
opinions
:
and
these
all
deeme
themselves
to
stand
under
one
and
the
same
Verticall
point
of
Religion
.
These
marks
may
suit
as
agreeably
with
the
Beast
,
in
the
Apocalypse
,
as
with
the
Church
.
The
second
Book
.
CHAP.
1.
NOw
I
am
come
to
the
English
Colledge
,
at
Valladolid
in
Spaine
:
where
,
at
my
first
entrance
,
I
saw
terribiles
visu
formas
,
terrible
shapes
,
and
representations
.
For
,
people
are
no
sooner
entred
into
the
Colledge
,
but
they
are
put
in
minde
,
what
the
Jesuits
have
suffered
in
England
,
for
the
Catholike
faith
;
in
this
manner
.
There
stand
in
an
open
place
before
them
,
as
they
enter
,
the
pictures
of
Father
Garnet
,
(
that
suffered
in
the
matter
of
the
Gunpowder
treason
)
and
others
:
wherein
great
Knifes
are
pictured
opening
their
brests
,
to
their
very
hearts
,
the
blood
running
out
in
abundance
.
And
the
Spaniards
doe
make
faces
,
when
they
see
them
.
S.
Cyprian
was
not
of
their
faith
,
who
writeth
,
S.
Cypr.
ep
.
24.
Vt
appareret
,
Innocentes
esse
,
qui
propter
Christum
necantur
,
infantia
innocens
ob
nomen
ejus
occisa
est
:
That
it
might
appeare
,
those
who
dye
for
Christ
should
be
harmelesse
,
his
very
first
Martyrs
,
baptized
in
their
bloud
,
were
innocent
children
.
And
if
I
remember
aright
,
as
men
goe
farther
into
the
Colledge
;
there
offer
themselves
to
their
eyes
,
pictures
of
late
persecutions
in
England
:
where
they
have
pictured
us
in
print
,
throwing
the
Papists
,
being
covered
with
beasts
skins
,
to
doggs
:
but
their
invention
hath
some
ground
,
in
the
Primitive
Church
.
Some
things
I
learned
in
this
Colledge
,
which
brought
me
into
an
extreame
loathing
of
the
Jesuits
:
As
,
that
a
Jesuite
preached
in
a
publike
Assembly
,
the
fall
of
the
house
in
London
,
upon
the
Papists
,
assembled
in
Black
Friars
,
to
have
beene
caused
by
the
Puritanes
,
who
did
undermine
it
.
And
that
in
the
time
,
when
the
Gunpowder
treason
was
in
hatching
,
a
Secular
Gentleman
came
from
England
to
Valladolid
,
where
the
Court
was
then
resident
;
and
lodged
in
the
Colledge
:
And
his
businesse
was
,
to
sollicite
the
Councell
of
Spaine
,
for
ayde
towards
the
perfection
of
the
Plot
:
but
the
Councell
would
not
yeeld
,
answering
,
that
such
a
case
might
in
time
,
be
their
owne
.
And
yet
,
the
Jesuites
would
now
faine
put
upon
the
world
,
that
the
Plot
was
not
intended
,
or
as
much
as
fore-knowne
by
them
.
Let
God
witnesse
for
me
;
that
in
this
Colledge
,
I
heard
two
,
whereof
the
one
was
a
Jesuite
,
the
other
,
a
Jesuited
Scholler
,
talking
after
this
manner
.
It
was
very
neere
,
said
the
Jesuit
,
that
I
should
have
beene
one
in
that
Plot
of
the
Gunpowder
treason
;
and
though
it
was
discovered
,
I
would
to
God
,
I
had
beene
one
of
the
sufferers
in
that
cause
.
I
,
said
the
Scholler
,
now
it
tooke
no
effect
,
every
one
speaks
against
it
;
but
had
it
beene
prosperous
in
successe
,
it
would
have
beene
extolled
to
the
Heavens
,
by
all
our
side
.
Let
every
man
take
his
own
way
:
It
is
my
beliefe
,
that
the
Jesuits
were
the
first
Plotters
of
it
,
&
the
chiefest
Actors
in
it
.
Another
reason
,
which
here
created
in
me
,
a
loathing
of
the
Jesuits
,
(
to
passe
by
,
many
others
)
was
;
because
I
heard
it
,
and
saw
it
come
reeking
from
an
Arch-Jesuits
mouth
;
that
the
Conversion
of
England
to
them
,
could
never
be
effected
,
but
by
blood
.
And
it
hath
not
beene
knowne
(
said
he
)
that
so
ripe
haeresie
was
ever
suppressed
,
but
by
the
shedding
,
and
effusion
of
much
blood
.
The
man
look'd
bloodily
,
when
he
spoke
it
.
But
my
Masters
,
and
you
that
with
me
,
have
protested
against
the
corruptions
of
the
Church
of
Rome
;
one
question
:
What
security
can
wee
promise
to
our selves
,
that
are
beset
in
all
places
,
with
such
bloody
Butchers
of
men
:
one
of
whose
chiefe
Principles
it
is
,
that
we
must
be
layd
wallowing
in
our
owne
blood
,
or
they
cannot
compasse
their
much
desired
ends
?
I
have
stay'd
too
long
,
from
the
relation
of
one
passage
:
In
the
first
voyage
of
the
English
to
Cales
in
Spaine
,
be
like
,
one
of
our
Souldiers
,
seeing
a
faire
Image
of
the
Virgin
Mary
in
one
of
their
Churches
,
and
thinking
to
prevent
their
farther
worship
of
it
;
cut
it
more
then
once
,
over
the
face
with
his
sword
.
The
English
Navy
being
gone
;
order
was
presently
given
,
and
taken
,
that
whereas
such
a
gallant
Image
of
the
Virgin
Mary
,
had
beene
irreverently
abused
by
the
English
,
the
English
againe
should
use
it
reverently
.
And
it
was
presently
sent
to
the
English
Colledge
in
Valladolid
:
where
it
stands
over
the
high
Altar
,
with
a
cut
face
,
the
skars
yet
remaining
,
as
marks
of
honour
;
but
dressed
most
richly
,
and
adorned
with
a
pretious
Crowne
:
And
this
they
call
,
whatsoever
they
think
,
our
blessed
Lady
.
Shee
hath
a
rich
Wardrope
,
and
great
change
of
Gownes
:
one
of
white
Sattin
with
gold
lace
;
another
of
red
;
another
of
green
Sattin
,
and
yet
another
of
blew
;
besides
her
cloth
of
gold
,
for
high
dayes
:
and
the
worst
day
in
the
week
,
the
Image
goes
in
Sattin
(
while
the
poore
are
naked
;
)
and
farther
then
all
this
,
is
as
brave
in
action
,
as
in
clothes
;
for
,
it
works
a
wondrous
store
of
miracles
;
but
I
had
not
the
honour
,
to
see
one
of
them
.
Only
,
one
of
the
Jesuits
came
one
day
after
dinner
,
hastily
to
us
Schollers
,
and
told
us
with
much
laughter
,
how
he
had
perswaded
a
good
old
wife
,
that
shee
was
cured
of
her
infirmity
by
the
Virgin
Mary
,
though
she
did
not
feele
ease
suddenly
;
and
that
she
must
not
faile
to
bring
the
figure
in
wax
,
of
the
part
cured
,
and
hang
it
up
with
other
figures
of
that
kind
,
before
the
Image
,
in
honour
of
the
Virgin
Mary
,
and
to
preserve
the
memory
of
the
Miracle
.
CHAP.
2.
I
Will
not
have
to
doe
with
Controversie
,
but
as
it
lyes
in
my
way
.
For
,
if
I
turn
my
stile
altogether
,
from
the
sweet
and
peaceable
comforts
of
the
Spirit
,
to
the
noise
,
and
loud
alarums
of
Controversie
,
I
am
a
fish
took
out
of
the
water
.
And
therefore
,
I
professe
,
if
they
write
a
thousand
times
,
and
I
answer
as
often
;
I
will
never
stirre
a
foot
,
from
this
very
spirituall
way
of
writing
:
let
them
object
a
disability
on
my
side
,
or
what
they
please
.
The
command
of
Christ
,
to
my
soule
;
is
,
Goe
and
preach
;
and
every
thing
that
comes
from
mee
,
while
I
am
I
;
shall
be
,
if
it
be
holy
,
an
act
of
obedience
to
that
command
.
But
,
I
lose
time
.
This
Image-worship
,
performed
with
much
bending
of
the
knee
,
and
body
;
is
a
learned
kinde
of
Idolatry
.
Nicephorus
,
entitled
by
them
,
Scriptor
Catholicus
,
the
Catholike
Writer
,
confesseth
,
it
was
a
custome
introduced
first
,
in
imitation
of
the
Pagan
Idolators
.
But
who
can
give
a
law
of
religious
worship
,
which
took
not
beginning
from
Christ
or
his
Apostles
?
God
forbiddeth
all
worship
of
this
ugly
stamp
,
in
those
holy
words
of
the
law
:
Thou
shalt
not
bow
downe
thy selfe
to
them
,
nor
serve
them
.
We
see
,
that
For
I
the
Lord
thy
God
am
a
jealous
God
.
Jealousie
in
us
,
is
a
superfluity
of
love
,
and
being
mingled
with
feare
,
and
suspition
;
feareth
every
shadow
,
and
appearance
of
neglect
,
and
suspecteth
every
likenesse
of
evill
.
And
therefore
,
howsoever
they
change
the
phrase
,
and
plead
,
that
the
worship
dwelleth
not
in
the
Image
,
but
lodging
as
it
were
,
at
the
signe
of
the
Image
,
goeth
on
her
journey
to
God
,
and
to
the
Saint
:
Yet
God
,
being
still
a
jealous
God
;
his
jealousie
will
be
very
fearefull
,
and
suspitious
of
all
worship
,
which
is
not
directed
the
next
way
to
him
:
for
,
though
his
love
be
cleane
from
all
defect
;
acting
with
us
,
now
his
part
is
the
jealous
Lover
.
And
what
a
puzling
is
here
,
of
ignorant
peoples
brains
,
with
these
ordinations
,
and
terminations
?
And
this
holy
parcell
of
holy
Scripture
,
Josephus
the
Jew
with
us
,
maketh
a
part
of
the
second
Commandement
.
But
,
with
what
threats
,
and
promises
,
God
keeps
us
to
the
keeping
of
this
Commandement
?
Visiting
the
iniquity
of
the
Fathers
upon
the
children
,
unto
the
third
and
fourth
generation
of
them
that
hate
me
.
And
shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keepe
my
commandements
.
The
iniquity
of
the
Fathers
,
shall
be
punished
in
the
children
,
if
they
be
also
children
of
their
sinnes
,
and
idolatrous
practises
:
but
hee
will
shew
mercy
unto
thousands
,
whose
Fathers
abhorred
such
odious
wayes
,
yea
though
their
children
are
not
inheritors
of
all
their
Fathers
vertues
;
because
hee
is
more
prone
to
mercy
.
And
as
farre
as
thousands
exceed
in
number
,
the
third
and
fourth
generation
;
so
farre
will
his
mercy
be
more
active
,
and
operative
,
then
his
Justice
.
And
this
odd
kinde
of
worship
,
is
exceedingly
scandalous
to
all
the
heathenish
world
of
unbeleevers
;
and
especially
to
the
Jews
:
who
yet
ake
both
in
body
and
soule
,
and
know
they
doe
so
,
partly
for
their
Fathers
old
sins
of
Idolatry
.
There
standeth
a
great
woodden
Image
of
the
Crucifix
,
in
St.
Pauls
Church
in
Rome
.
But
why
doe
I
say
,
it
standeth
?
Alas
,
it
cannot
stand
.
Out
of
which
,
they
teach
,
that
Christ
talked
with
St.
Brigit
.
And
the
Curtaine
being
drawne
,
the
people
fall
downe
before
it
,
and
sigh
,
and
knock
their
breasts
:
and
then
,
the
little
beads
drop
.
I
have
seene
an
Image
of
the
Sun
,
through
the
mouth
of
which
,
in
the
old
time
,
the
devill
spake
to
the
people
.
But
while
I
am
reasonable
,
I
shall
not
beleeve
,
that
God
would
ever
speak
out
of
an
Image
,
and
tempt
some
to
Idolatry
;
and
confirme
others
in
it
.
And
,
it
doth
not
suit
with
his
greatnesse
,
to
come
so
neere
the
devill
in
his
wayes
;
who
long
deceived
the
world
,
by
a
counterfeit
way
of
speech
in
Oracles
;
and
who
practised
to
speak
in
Images
,
almost
from
the
beginning
of
the
world
.
Indeed
,
the
great
Doctors
of
the
Church
,
commonly
call
the
devil
,
Gods
Ape
;
because
hee
much
labours
to
be
like
him
,
that
he
may
passe
for
him
,
and
deceive
with
more
Authority
:
But
no
good
man
hath
ever
said
in
expresse
termes
,
that
God
doth
imitate
the
devill
:
for
,
when
wee
imitate
another
,
wee
learne
something
of
him
.
And
they
will
not
deny
,
if
they
be
not
brasse
all
over
,
but
,
as
well
their
Priests
,
tutored
by
the
devill
,
as
the
old
Priests
,
in
imitation
of
the
devill
,
have
spoke
to
the
people
from
the
mouths
of
Images
.
And
the
dressing
of
Images
in
silks
,
and
velvets
,
what
is
it
,
but
the
baby-sport
of
children
?
onely
,
the
little
childe
hath
more
wit
,
then
to
worship
his
idle
Baby
.
I
have
seene
an
old
worme-eaten
Image
of
the
virgin
Mary
in
Rome
,
carried
with
all
earthly
pomp
and
triumph
in
Procession
;
to
which
,
the
people
kneeled
,
where
it
came
,
with
as
humble
submission
,
as
they
could
have
done
to
God
himselfe
,
if
hee
had
there
appeared
,
with
all
his
Court
of
Angels
,
in
his
Glory
:
And
before
this
Image
,
I
,
because
I
was
somewhat
dexterous
in
observing
the
State
of
their
Service
;
was
admitted
,
even
to
the
saying
of
Masse
.
Shall
man
,
the
living
Image
of
God
,
worship
the
senselesse
Image
of
a
man
or
woman
,
being
a
more
ignoble
creature
then
himselfe
?
As
the
perfections
of
all
things
joyne
hands
in
God
,
with
an
infinite
accesse
of
excellence
:
So
the
perfections
of
all
things
but
God
,
scattered
in
them
,
embrace
one
another
in
man
;
in
a
finite
,
and
bounded
manner
.
Man
hath
being
with
a
stone
;
is
,
lives
,
and
encreases
with
a
plant
;
is
,
lives
,
encreases
,
and
is
sensible
with
a
beast
;
is
,
lives
,
understands
,
and
is
spirituall
on
the
surer
side
,
with
an
Angell
.
It
is
a
strange
saying
,
but
as
true
as
truth
:
An
Angell
is
more
perfect
then
a
man
;
but
a
man
is
enriched
with
more
perfections
then
an
Angell
;
and
comes
more
nigh
to
his
Maker
this
way
,
then
an
Angel
.
David
saith
of
him
,
Thou
hast
made
him
a
little
lower
then
the
CHAP.
3.
I
Cannot
come
so
nigh
,
but
I
must
needs
have
one
pluck
at
the
invocation
of
Saints
.
By
what
device
can
we
invocate
the
Saints
,
without
great
injury
to
Gods
glory
?
For
,
the
more
help
we
crave
,
and
expect
from
others
,
though
with
some
reference
to
God
,
the
lesse
wee
seeme
to
depend
upon
God
;
and
want
of
dependance
,
be
it
reall
,
or
rationall
and
onely
in
appearance
,
breeds
neglect
.
And
a
simple
wretch
,
beleeving
,
that
in
what
place
soever
of
the
world
he
is
,
hee
is
there
heard
by
his
Saint
,
and
his
petition
granted
,
and
as
they
teach
,
more
easily
granted
:
doe
you
think
,
his
heart
is
not
vehemently
prompted
to
deifie
his
Saint
?
I
have
heard
an
Italian
say
in
Rome
,
(
and
hee
spoke
to
me
,
when
he
said
it
)
being
transported
with
a
high
thought
of
the
Popes
greatnes
,
so
like
the
greatnesse
of
God
;
that
hee
did
exceedingly
pitty
the
poore
blind
Englishmen
,
who
beleeved
aright
in
some
things
,
and
embraced
many
verities
,
as
,
that
there
is
one
God
,
and
three
persons
,
and
the
like
:
and
yet
,
did
not
beleeve
so
plaine
,
and
open
a
matter
,
that
the
Pope
is
God
upon
earth
.
But
,
they
meet
me
,
as
I
goe
:
A
vile
sinner
is
unworthy
to
appeare
before
God
in
his
owne
person
.
Is
it
so
?
Why
then
doth
Christ
make
publike
proclamation
?
Come
unto
me
all
yee
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
rest
.
Wee
must
come
unto
him
,
that
giveth
rest
.
And
all
must
come
,
even
they
that
labour
under
the
waight
of
a
burdened
conscience
;
they
that
are
in
labour
,
and
desire
to
be
delivered
of
a
Hedghog
,
that
wounds
,
and
teares
them
in
their
tender
inside
.
The
spirits
labour
,
when
men
are
upon
dying
:
and
wee
that
labour
to
keepe
life
and
soule
together
,
must
come
to
him
.
And
it
is
God
,
who
,
as
the
Prophet
David
saith
,
Humilia
respicit
in
coelo
,
&
in
terra
,
looks
back
upon
the
humble
things
of
heaven
and
earth
:
For
,
as
the
low
things
of
earth
,
are
humble
in
respect
of
him
;
so
also
,
the
sublime
,
&
high
things
of
Heaven
.
But
he
bowes
downe
his
attention
to
all
as
the
Sun
visiteth
with
equall
clearenesse
,
the
garden
of
flowers
,
the
greene
medow
,
the
field
of
Lillies
,
and
the
dirty
ditch
.
One
example
is
eminent
.
And
behold
,
a
woman
of
Canaan
came
out
of
the
same
coasts
,
and
cryed
unto
him
,
saying
,
Have
mercy
on
mee
O
Lord
thou
Son
of
David
,
my
daughter
is
grievously
vexed
with
a
devill
.
Shee
was
a
woman
of
Canaan
,
but
,
for
her
unworthinesse
,
her
name
is
concealed
.
And
shee
came
out
of
the
same
coasts
,
but
what
coast
,
or
where
her
house
stood
,
or
whether
or
no
she
had
a
house
,
wee
must
not
learne
.
And
yet
,
shee
boldly
cries
unto
him
for
mercy
.
She
gives
him
his
titles
,
by
which
she
acknowledges
his
power
,
and
his
gentlenesse
.
For
,
she
calls
him
Lord
,
and
the
Sonne
of
David
,
a
meek
man
.
And
shee
goes
to
him
for
a
remedy
against
the
devill
,
that
came
to
destroy
the
works
of
the
devill
.
Her
daughter
was
possessed
with
a
devill
:
and
,
quod
possidetur
,
saith
Thomas
of
Aquine
,
expounding
the
definition
Tho.
Aqu.
1.
p.
q.
10.
art.
1.
of
Eternity
,
given
by
Boetius
,
firmiter
,
&
quietè
habetur
:
We
hold
fast
,
and
quietly
,
the
thing
we
possesse
.
Yet
shee
hopes
,
and
feares
;
and
feares
,
and
hopes
againe
,
and
in
that
hope
,
goes
to
him
couragiously
.
Now
,
certainly
,
hee
will
come
running
towards
her
,
and
meet
her
above
halfe
way
.
It
is
quite
otherwise
.
But
hee
answered
her
not
a
word
.
O
poore
woman
!
why
then
But
he
answered
her
not
a
word
.
And
his
Disciples
came
,
and
besought
him
,
saying
,
Send
her
away
,
for
she
crieth
after
us
.
She
follow'd
still
:
and
her
cries
went
before
her
:
if
hee
will
not
see
her
,
he
shall
heare
her
;
and
he
shall
know
,
that
she
is
a
woman
.
His
Disciples
begin
to
think
,
that
shee
is
as
much
vext
with
a
devill
,
as
her
daughter
,
shee
cries
so
loud
;
and
beseech
him
to
send
her
away
.
But
he
answered
,
and
said
,
I
am
not
sent
,
but
to
the
lost
sheep
of
the
house
of
Israel
.
Then
came
she
and
worshipped
him
,
saying
,
Lord
,
help
mee
.
Make
roome
,
Lord
help
me
.
Is
it
possible
now
,
that
Christ
should
not
melt
into
compassion
,
and
thaw
into
sweet
drops
of
teares
,
and
mercy
?
But
he
answered
,
and
said
,
It
is
not
meet
to
take
the
childrens
bread
,
and
to
cast
to
dogs
.
What
?
a
dog
?
If
shee
be
a
dog
,
shee
is
not
a
curst
dog
.
Was
ever
a
dog
heard
to
cry
,
Lord
help
me
?
I
wonder
,
she
breaks
not
out
:
Am
I
a
dog
?
I
would
have
you
well
know
,
I
am
not
a
dog
,
I
am
a
woman
.
You
a
man
sent
from
Heaven
,
and
call
a
woman
dog
?
Had
I
beene
call'd
any
thing
,
but
an
unclean
dog
,
I
had
not
car'd
.
I
doe
not
remember
,
that
I
ever
bark'd
,
or
bit
any
man
.
And
must
I
now
,
be
call'd
a
dog
?
Her
language
is
of
another
straine
.
And
she
said
,
Truth
,
Lord
:
yet
the
doggs
eat
of
the
crums
which
fall
from
their
Masters
table
.
The
woman
will
be
a
dog
,
or
any
thing
that
hee
calls
her
;
and
shee
confesses
,
that
her
place
is
the
doggs
place
,
under
her
Masters
Table
;
and
all
that
she
desires
,
is
,
that
she
may
lick
up
the
little
crums
,
which
fall
from
his
trencher
.
But
Christ
could
hold
no
longer
;
his
very
bowels
yern'd
;
and
hee
gave
her
,
her
full
desire
,
good
measure
,
pressed
downe
,
and
running
over
.
St.
Chrysostome
,
a
great
enemie
to
Popish
impositions
,
shewes
plainly
,
that
he
was
not
of
the
Popes
Latin
Religion
,
in
these
golden
words
:
En
prudentiam
hujus
S.
Chrysost.
hom
.
12
de
Cananea
.
mulieris
;
non
precatur
Jacobum
,
non
supplicat
Johannem
,
non
adit
ad
Petrum
,
nec
Apostolorum
caetum
respicit
,
aut
ullum
eorum
requirit
,
sed
pro
his
omnibus
poenitentiam
sibi
comitem
adjungit
&
ad
ipsum
fontem
progreditur
:
Behold
the
prudence
of
this
woman
:
she
bends
not
her
prayer
to
James
(
He
begins
with
James
,
the
Lords
brother
,
not
with
Peter
,
and
goes
on
with
Iohn
,
the
Disciple
whom
Christ
loved
,
and
of
all
that
he
names
,
Peter
is
the
last
)
she
doth
not
make
her
Supplication
to
Iohn
,
shee
runnes
not
to
Peter
;
she
regards
not
,
that
the
Apostles
are
all
together
;
neither
doth
she
request
any
of
them
:
But
in
place
of
all
this
,
shee
and
her
repentance
goe
on
to
the
very
fountaine
it selfe
.
And
againe
in
the
same
Homily
,
hee
strikes
downe
the
Pope
,
and
all
his
Cardinals
at
a
blow
:
If
thou
,
O
sinner
,
wouldest
have
accesse
unto
God
;
Nihil
opus
est
atriensi
servo
vel
intercessore
;
sed
dic
,
miserere
mei
Deus
:
Is
enim
te
audit
quocunque
sis
loco
,
&
undecunque
invocetur
:
There
is
no
need
of
any
Court-creature
,
or
other
,
to
intercede
for
thee
:
but
onely
,
say
,
Have
mercy
upon
me
,
O
God
;
for
wheresoever
thou
art
,
hee
heareth
thee
,
and
from
what
place
soever
he
is
called
upon
.
But
the
old
objection
,
now
it
comes
:
They
goe
to
God
by
his
Saints
,
as
Subjects
to
their
King
,
by
his
Nobles
and
Servants
:
And
because
I
have
begun
to
mow
up
their
dry
Sophistry
with
Fathers
,
I
will
proceed
.
St.
Ambrose
speaks
thus
:
Solent
misera
S.
Ambr.
in
Rom.
1.
uti
excusatione
,
dicentes
,
per
istos
se
posse
ire
ad
Deum
,
sicut
per
Comites
itur
ad
Reges
.
Ideò
ad
Regem
per
Tribunos
&
Comites
itur
,
quia
homo
utique
est
Rex
:
ad
Deum
autem
,
quèm
utique
nihil
latet
,
suffragatore
non
est
opus
,
sed
mente
devota
.
Vbicunque
enim
talis
locutus
fuerit
,
respondebit
illi
.
Some
are
wont
to
use
a
miserable
excuse
,
saying
,
By
Saints
they
may
have
recourse
to
God
,
as
by
Nobles
,
to
Kings
.
We
therefore
by
the
Kings
Officers
and
Nobles
goe
to
the
King
,
because
the
King
himselfe
is
a
man
:
But
to
goe
to
God
,
(
from
whose
eyes
nothing
is
hid
)
there
is
not
any
need
of
a
spokes-man
,
but
of
a
devout
soule
:
For
;
wheresoever
such
a
one
crieth
to
him
,
he
will
answer
her
.
And
now
,
this
with
many
others
,
hath
crept
on
,
and
at
last
,
stepped
out
,
and
stood
up
for
a
point
of
faith
in
the
Church
of
Rome
.
CHAP.
4.
IT
is
my
beliefe
,
that
the
Invocation
of
Saints
is
a
by-way
,
which
the
devill
hath
sought
and
found
,
to
divert
man
from
the
due
,
and
true
service
of
God
.
All
the
temptations
of
the
devill
,
saith
Nilus
,
are
thus
and
thus
ordered
,
to
disturb
or
pervert
us
in
our
prayers
.
And
,
we
see
,
hee
hath
already
so
farre
gained
ground
,
that
where
they
offer
up
a
hundred
prayers
,
they
give
but
ten
in
the
hundred
to
God
.
And
they
proclaim
it
,
an
infallible
signe
of
predestination
,
to
flame
in
devotion
to
the
virgin
Mary
.
And
where
the
Church
of
Christ
prayeth
in
divine
Service
,
O
Lord
open
thou
our
lips
;
they
began
their
Office
of
the
virgin
Mary
,
Domina
labia
mea
aperies
,
O
Lady
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
:
till
the
Pope
ashamed
of
them
and
their
open
lips
,
shut
up
their
lips
with
shame
enough
.
And
they
seldom
say
,
praise
be
to
God
,
without
a
profane
addition
,
and
to
the
virgin
Mary
;
dividing
their
praises
in
the
same
breath
,
and
(
it
is
to
be
suspected
,
they
are
also
quick
,
and
many
so
ignorant
)
most
commonly
in
the
same
gift
of
the
mind
,
betwixt
Christ
,
and
his
Mother
;
betwixt
the
Creator
,
and
the
creature
.
It
hath
bin
openly
confessed
to
me
in
Spain
,
that
the
common
people
there
,
for
the
most
part
,
beleeve
,
that
the
virgin
Mary
is
as
really
present
in
the
Sacrament
as
Christ
;
and
some
excuse
it
,
saying
,
that
the
flesh
of
the
virgin
Mary
is
there
,
because
Christ
took
his
flesh
from
her
.
And
so
,
it
is
very
neere
to
certainty
,
that
the
ignorant
sort
especially
,
part
equally
their
praises
&
thaksgivings
of
this
condition
;
&
give
half
to
Christ
,
&
half
to
his
Mother
:
to
whom
,
I
beleeve
,
Christ
hath
given
so
much
in
heaven
,
that
she
need
not
part
stakes
with
him
here
.
It
is
the
definition
of
prayer
in
the
Logick
of
John
Damascen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Io.
Damasc
.
lib.
3.
de
fide
orthodox
.
cap.
24.
,
Prayer
is
the
ascent
of
the
mind
to
God
.
Three
things
are
required
to
every
action
,
that
is
both
perfect
and
noble
.
First
,
the
action
must
be
of
a
perfect
kinde
;
and
such
a
one
is
the
action
of
ascending
.
Secondly
,
the
action
must
flow
from
an
honourable
beginning
,
or
principle
;
and
such
a
one
is
the
minde
,
the
most
pure
,
and
most
refined
part
of
the
soule
.
And
thirdly
,
it
must
tend
to
an
excellent
object
;
and
God
excells
all
objects
,
but
himselfe
.
I
cannot
perceive
,
how
God
being
so
prone
of
himselfe
to
goodnesse
,
that
hee
hath
made
himselfe
in
a
manner
,
visible
in
his
creatures
:
that
he
sent
his
owne
deare
Sonne
from
his
warme
bosome
,
to
bleed
to
death
for
us
:
there
is
now
,
the
ransome
being
fully
payd
,
so
great
necessity
of
mediatours
,
to
put
the
sweetnesse
,
and
love
of
heaven
and
earth
,
in
minde
of
his
promise
to
Man
.
For
,
they
cannot
enlarge
their
own
glory
,
by
what
they
doe
in
Heaven
.
There
is
yet
,
a
strong
necessity
of
prayers
,
and
other
duties
on
our
part
.
But
is
there
yet
,
need
of
Saints
,
to
blow
the
coals
,
and
to
stirre
up
his
halfe-extinguished
love
to
man
?
and
all
this
,
when
the
Son
of
God
,
is
also
the
Son
of
man
,
both
God
and
man
,
to
interpret
betwixt
God
and
man
,
and
to
deale
the
cause
on
both
sides
.
One
Mediator
betweene
God
and
men
,
the
man
Christ
Jesus
:
as
St.
Paul
writes
to
Timothie
.
One
Mediatour
,
the
man
Christ
Iesus
,
that
we
may
goe
boldly
to
him
;
we
men
,
to
the
man
,
Christ
Jesus
.
It
cannot
be
denied
,
but
hee
sits
at
the
right
hand
of
God
,
and
makes
intercession
for
us
;
and
if
so
,
why
should
any
be
joyned
with
him
,
in
maintaining
the
continuance
of
the
league
betwixt
God
and
man
,
which
he
made
?
I
meane
,
any
that
we
must
looke
up
to
,
and
that
shall
deal
the
same
businesse
in
the
same
place
,
and
with
more
assurance
of
reconcilement
,
then
he
.
The
Minister
is
a
Mediatour
betwixt
God
and
Man
;
but
not
one
,
that
is
invisible
;
and
above
,
as
God
is
.
Certainly
,
God
could
have
given
his
blessings
,
without
the
motion
of
prayer
;
but
the
device
was
,
to
exercise
us
in
humility
,
and
obedience
towards
him
,
us
here
below
;
and
in
the
performance
of
charitable
offices
towards
our
neighbours
;
for
our
greater
advancement
hereafter
.
And
should
it
be
freely
given
to
them
,
to
the
Papists
,
that
the
Saints
expresse
their
charity
to
us
,
in
praying
for
us
;
it
will
not
presently
follow
,
that
we
must
be
Petitioners
to
them
:
For
,
they
may
pray
for
us
,
that
is
,
for
the
atchievement
of
our
last
end
;
and
yet
,
not
know
the
particularities
of
our
conditions
;
and
not
be
able
to
heare
our
prayers
.
It
is
a
great
way
to
the
place
where
the
Saints
dwell
,
and
we
pray
softly
.
And
therefore
,
God
heareth
us
,
because
he
is
every
where
,
Intra
omnia
,
sed
non
inclusus
;
extra
omnia
,
sed
non
exclusus
,
saith
Isidorus
,
within
all
CHAP.
5.
I
Blame
exceedingly
in
the
Jesuits
,
and
others
,
their
neglect
of
holy
Scripture
.
An
old
man
amongst
them
,
and
a
profound
Scholler
,
said
in
a
vaunting
way
,
that
hee
had
never
read
a
word
of
holy
Scripture
in
holy
Scripture
,
but
as
he
found
it
scattered
,
and
cited
in
other
books
.
And
when
I
made
a
Latin
Play
amongst
them
,
and
(
God
in
his
tendernesse
,
forgive
me
for
it
)
acted
the
part
of
a
Minister
,
and
preached
upon
the
Stage
,
having
took
for
my
text
,
those
holy
words
of
Christ
to
St.
Thomas
,
Blessed
are
they
that
have
not
seene
,
and
yet
have
beleeved
:
Moving
excessive
laughter
at
every
word
;
I
was
not
reprehended
by
them
,
but
highly
commended
.
And
in
Rome
,
when
I
composed
a
Play
of
a
mixture
of
English
and
Latin
,
and
still
personated
a
Minister
,
though
I
much
profaned
the
words
,
and
phrases
of
holy
Scripture
;
all
past
for
very
well
done
.
Nothing
almost
,
is
more
common
with
the
Italians
,
then
to
frame
their
jests
,
of
the
phrases
,
or
passages
of
holy
Scripture
:
which
because
they
are
witty
;
please
and
spread
exceedingly
.
It
is
worthy
to
be
learned
,
that
as
in
all
subordinate
Sciences
,
they
so
contrive
the
states
and
resolutions
of
their
questions
,
that
they
may
serve
the
better
to
the
setling
of
their
Doctrine
in
Divinity
;
so
they
have
the
like
ayme
,
even
in
their
ordinary
carriages
;
if
the
carriage
be
capable
of
it
.
And
running
with
this
by
as
,
they
neglect
even
outwardly
,
holy
Scripture
;
that
in
Divinity
,
they
may
the
more
seemingly
inferre
the
insufficiencie
of
it
in
the
decision
of
Controversies
;
forming
an
argument
out
of
their
owne
practice
;
with
which
argument
,
though
no
argument
,
they
are
patiently
convinced
,
to
whom
their
practice
is
a
Canon
,
and
indeed
,
holy
Scripture
it selfe
.
There
came
to
this
Colledge
,
when
I
was
there
,
a
poore
old
for
lorne
Spanish
Souldier
;
and
his
arrant
was
,
to
begg
an
almes
.
This
is
ordinary
;
and
wherefore
should
I
relate
it
?
The
extraordinary
is
to
come
.
He
confessed
weeping
,
to
some
of
the
Schollers
;
that
he
had
beene
a
busie
man
in
the
great
Fleet
,
that
came
for
England
in
Queen
Elizabeths
dayes
:
and
that
the
heavy
hand
of
God
had
so
waighed
him
downe
in
all
his
enterprises
,
since
the
foule
attempt
of
that
mischievous
Plot
,
that
he
could
never
prosper
in
his
common
affaires
:
nor
yet
,
see
any
man
,
who
had
engaged
his
person
in
that
businesse
,
that
prospered
:
I
may
ad
out
of
his
words
;
that
seemed
not
to
beare
with
Caine
,
or
like
a
wandering
Jew
,
the
curse
of
God
upon
his
forehead
.
O
all
yee
true
English
hearts
,
love
God
,
and
serve
him
.
The
Jesuits
perhaps
will
deny
,
they
had
any
hand
in
that
Invasion
.
But
lest
they
deceive
you
,
I
will
tell
you
some
news
from
Rome
.
It
is
known
there
,
that
the
Pope
tooke
,
and
the
Jesuits
gave
,
the
better
halfe
of
the
Colledgemeanes
,
sold
out-right
,
to
the
use
of
that
Fleet
:
And
that
the
Scholers
were
over-thrown
with
the
Navy
;
For
,
the
number
of
Scholers
being
great
,
and
now
,
greatly
neglected
;
part
of
them
,
by
the
fearfull
judgement
of
God
,
were
forced
to
beg
from
Town
to
Town
.
And
I
have
heard
of
a
great
Extremitie
,
into
which
some
of
them
fell
;
but
the
form
of
it
is
quite
falne
out
of
my
mind
.
Still
praise
thou
,
God
,
ô
my
soul
.
I
have
read
a
Latin
book
in
Rome
,
written
by
Father
Parsons
(
the
Jesuite
that
I
told
you
,
sate
in
the
Coblers
stall
)
after
Gods
expression
to
us
in
the
overthrow
of
the
Fleet
;
where
he
labours
to
reduce
that
overthrow
,
(
as
Fa.
Floyd
the
Jesuit
,
did
the
fal
of
the
house
in
Black-friars
)
not
to
an
act
of
Gods
good
pleasure
,
but
of
his
sufferance
:
&
where
with
many
arguments
he
encourageth
all
Catholike
Princes
to
the
like
attempt
;
&
where
he
confesseth
,
that
the
Spanish
ships
had
many
Engl-Priests
in
them
;
but
hee
saith
,
they
came
onely
,
to
mitigate
and
temper
the
severity
of
the
Spaniards
;
and
to
give
the
distinction
betwixt
Catholikes
,
and
Protestants
.
It
is
very
ordinary
in
Policie
,
to
give
faire
causes
for
foule
ones
;
Non
causam
pro
causa
,
That
which
was
not
the
cause
,
for
the
cause
it selfe
.
Every
cunning
man
doth
so
.
My
memory
beares
mee
witnesse
,
I
have
been
told
by
them
;
that
either
at
the
time
of
the
Spanish
fleet
,
or
of
the
Gunpowder
Treason
,
the
Jesuits
thought
themselves
so
secure
of
a
successe
,
agreeable
to
their
mindes
;
That
they
had
cast
,
and
written
,
how
all
things
should
be
ordred
in
Parliament
for
their
advantage
;
and
for
the
prevention
of
differences
betwixt
them
,
and
the
Monks
,
concerning
Houses
.
Which
was
one
of
the
Reasons
,
why
Leander
Jones
,
an
English
Monke
,
wrote
his
Book
concerning
the
Houses
&
Lands
in
England
,
due
to
his
Order
.
But
now
I
speak
of
the
Monks
;
I
must
come
to
them
anon
;
for
I
came
to
them
.
Every
wise
,
and
indifferent
person
,
and
the
person
,
that
is
but
indifferently
wise
;
will
plainly
see
,
that
I
had
reasonable
motives
,
(
and
yet
,
these
were
not
halfe
)
sufficient
to
induce
a
discoursing
man
to
forsake
the
Jesuits
;
if
not
,
the
Popish
Religion
.
But
,
though
I
had
enough
of
the
Jesuits
,
I
still
desired
to
be
seeing
,
in
the
weighty
matter
of
Religion
.
And
of
my
own
accord
,
I
forsook
the
Jesuits
,
and
Spain
;
and
betook
my selfe
to
the
English
Monastery
at
Doway
,
in
Artois
.
For
,
I
thought
,
if
any
where
,
there
was
the
beginning
of
the
life
of
Saints
,
and
Angels
.
I
had
a
companion
with
me
,
whom
in
the
journey
I
found
,
to
have
done
amisse
in
his
departure
from
the
Colledge
;
but
hee
is
a
private
person
,
and
his
fault
is
private
;
let
him
goe
,
and
thank
mee
.
CHAP.
6.
IT
is
too
early
to
take
my
leave
of
Spain
;
Every
day
came
to
our
eares
a
new
description
of
the
abomination
of
desolation
in
the
practices
of
the
Spaniards
:
Their
sins
were
common
talk
;
and
namely
,
the
fleshly
commixtions
of
men
with
women
,
of
men
with
men
,
can
we
bend
our
imagination
farther
?
Of
men
with
beasts
;
O
most
holy
God!
And
I
remember
,
a
Drunkard
did
fright
me
in
England
.
Their
religious
persons
are
much
tainted
with
these
abominable
acts
of
Irreligion
.
And
these
are
not
Spains
sins
onely
,
but
also
,
the
sins
of
Italie
,
where
the
Pope
dwels
;
and
of
Rome
it self
,
where
his
best
house
is
,
&
where
he
is
to
be
seen
for
the
most
part
:
Why
now
the
holy
Prophecie
of
the
Reverend
,
and
godly
Bishop
Paphnutius
,
in
the
Councell
of
Nice
,
is
come
about
:
and
the
branding
of
lawful
Mariage
in
the
Clergie
,
hath
put
them
on
,
to
breake
all
the
tyes
,
and
ligaments
of
Nature
,
and
Religion
;
and
to
tread
deep
in
the
dark
,
and
dirty
wayes
of
mischief
.
They
have
pleased
,
to
give
out
here
,
that
I
marry
not
,
because
I
judge
it
unlawfull
,
and
forecast
a
returne
to
them
.
But
let
them
know
that
I
remayn
free
,
as
from
Marriage
,
so
from
any
tye
,
pulling
that
way
;
for
two
Reasons
.
First
,
to
take
off
the
sharpnesse
of
the
scandall
,
which
they
raised
of
mee
,
that
I
changed
my
Religion
for
a
Wife
.
Secondly
,
because
as
yet
I
lie
dead
and
buried
in
an
obscure
Village
,
where
no
man
that
is
an
Inhabitant
,
except
the
Clerke
,
bringeth
a
Booke
to
Church
;
and
where
no
man
is
able
to
judge
of
my
Vocation
;
or
of
the
wonderfull
things
,
which
God
hath
shewed
to
me
,
and
commanded
me
to
tell
upon
the
house-top
.
But
when
GOD
in
his
mercie
,
shall
make
mee
a
fixed
Star
,
and
settle
me
in
a
constant
abode
;
I
shall
not
be
ashamed
to
marry
,
as
many
good
servants
of
God
,
as
well
ordered
as
I
,
have
done
.
I
was
called
to
Orders
,
to
the
sweet
yoke
of
Christ
;
to
which
the
Pope
had
annexed
a
yoke
of
iron
:
I
could
not
,
where
I
was
,
put
on
the
one
,
without
the
other
.
The
Church
of
Rome
did
not
force
mee
upon
Orders
;
but
shee
forced
mee
to
put
on
the
iron
yoke
with
Orders
.
And
because
I
put
it
on
by
enforcement
,
and
the
enforcement
was
unlawfull
;
I
may
lawfully
shake
it
off
,
and
say
;
of
all
Rules
,
Scripture
is
the
best
.
A
promise
not
regulated
by
the
Word
of
God
,
will
never
befound
obligatory
.
It
will
be
much
for
me
,
to
promise
to
God
,
or
to
my self
,
and
assurance
of
Chastity
;
because
Christ
hath
not
bound
himselfe
,
to
furnish
us
always
with
extraordinary
Graces
.
His
intention
is
,
to
bring
us
to
salvation
by
the
common
rules
of
Christianitie
;
and
by
Graces
,
which
ordinarily
do
gratos
facere
,
as
the
necessary
Graces
of
Sanctification
:
In
higher
matters
;
as
,
in
Graces
gratis
datis
;
those
of
Edification
,
and
the
like
;
he
will
be
always
at
his
own
choice
.
Onely
this
.
The
condition
was
Antichristian
,
the
will
was
forced
,
not
absolutely
,
but
by
a
slight
;
and
the
matter
of
the
Promise
,
was
unlawful
.
Some
are
Eunuches
for
the
Kingdome
of
Heaven
:
but
these
hang
from
day
to
day
upon
Gods
extraordinary
Grace
,
which
doth
not
forsake
them
:
they
doe
not
promise
so
high
a
grace
to
themselves
,
by
vowing
the
performance
of
a
duty
,
which
falls
not
within
their
power
,
according
to
the
ordinary
processe
;
and
to
which
they
are
but
Gods
Tenants
at
will
,
in
all
respects
.
CHAP.
7.
THe
Spaniards
are
odiously
proud
,
and
boasting
both
in
their
words
,
and
carriage
.
But
the
Jesuits
have
a
plaister
for
the
deformity
;
and
say
:
The
pride
of
the
Spaniard
,
is
onely
the
outward
representation
of
pride
,
and
the
acting
of
a
proud
man's
part
;
but
the
Englishman
is
proud
in
heart
,
and
the
true
Lucifer
.
But
what
man
,
can
measure
the
abundance
of
the
heart
,
but
by
the
out-side
?
Their
women
paint
,
till
they
are
old
;
and
then
,
their
faces
being
corrupted
,
(
as
God
will
have
it
)
they
are
most
ugly
.
But
the
Jesuits
cover
this
too
;
saying
they
must
paint
,
to
keepe
their
Husbands
from
other
women
,
and
in
due
respect
to
them
.
I
remember
a
word
,
which
an
old
Monk
,
and
a
deep
one
,
said
to
me
,
speaking
of
Religion
;
Nothing
is
so
foule
,
but
words
,
and
The
Jesuits
know
a
Gentleman
,
who
sent
a
dish
of
hot
meat
covered
to
a
Friary
,
the
shaved
head
of
a
Friar
;
and
it
was
presented
to
the
Friars
being
at
dinner
;
with
this
Message
,
that
such
a
Gentleman
,
a
good
Benefactor
of
theirs
,
had
sent
them
a
dish
from
his
Table
;
and
many
thanks
were
given
,
with
acknowledgment
,
that
they
were
much
beholding
to
him
,
and
alwayes
bound
to
him
by
new
favours
.
But
the
Messenger
,
uncovering
the
dish
,
began
with
the
other
end
of
his
Message
,
and
fairely
told
the
Friars
,
that
as
many
of
them
as
came
where
he
was
found
(
for
,
he
had
spared
his
wife
)
his
Master
would
serve
with
the
same
sawce
.
Had
this
Friar
married
,
hee
might
have
died
with
his
head
upon
his
shoulders
.
Upon
the
last
good
Friday
,
which
I
saw
in
Spain
;
the
upper
part
of
a
Church
fell
,
standing
in
a
Town
,
not
far
distant
from
us
.
And
,
as
the
manner
is
,
the
women
sitting
in
the
body
of
the
Church
,
many
of
them
were
oppressed
.
The
Preacher
,
seeing
it
when
it
first
yielded
,
turned
to
go
downe
:
(
the
Pulpit
was
joyned
to
a
side
pillar
:
)
but
he
was
beaten
down
,
and
lost
the
use
of
both
his
legs
.
The
noise
went
presently
abroad
,
and
brought
in
,
all
sorts
of
people
.
And
,
the
women
wearing
many
Rings
,
they
pulled
them
off
,
and
where
they
came
not
at
the
first
pull
,
cut
off
their
fingers
,
when
many
of
them
were
alive
,
and
onely
stunnied
.
And
presently
came
downe
another
part
of
the
roof
,
and
destroyed
them
,
and
their
crueltie
.
This
is
the
day
,
when
the
Crosse
is
adored
,
crept
to
,
and
kissed
;
and
brought
into
the
Pulpit
,
and
there
spoke
to
.
And
as
my
Discourses
are
altogether
occasionall
;
so
,
heere
,
in
place
of
these
follies
of
Devotion
,
I
will
give
matter
of
Meditation
for
this
,
and
other
good
times
.
MEDIT.
1.
CHrist
being
promised
to
the
sicke
,
and
wounded
World
,
in
those
acceptable
words
,
The
seed
of
the
woman
shall
bruise
the
Serpents
head
:
God
in
his
wisdome
,
suffered
the
World
to
walk
many
hundreds
of
yeares
,
by
the
twilight
of
Nature
:
And
then
also
,
there
was
a
Church
,
and
Melchisedech
was
a
Priest
of
the
most
high
God
.
The
breach
of
this
Law
,
bringing
a
deluge
upon
the
whole
World
;
and
an
overflow
of
corruption
upon
Faith
,
and
Manners
:
God
gave
an
addition
of
the
written
Law
.
But
that
likewise
,
little
helping
to
the
perfect
cure
:
and
the
World
having
now
fully
seene
in
the
Glasse
of
long
Experience
,
that
man
of
himselfe
,
was
altogether
unable
,
and
that
there
was
extream
need
of
a
Saviour
;
God
sent
his
own
and
onely
Son
,
in
the
fulnesse
of
time
;
the
Prince
of
Peace
,
when
the
World
was
setled
in
a
firm
peace
;
in
the
beginning
was
the
Word
,
and
the
Word
was
with
God
;
and
when
he
remained
invisibly
with
the
Father
:
as
when
the
Word
was
made
flesh
,
and
dwelt
among
us
.
Every
man
was
lost
,
and
lost
before
he
was
found
,
and
lost
for
ever
:
and
a
great
Father
without
a
Father
,
sent
his
Son
,
being
also
a
Son
without
a
Son
,
and
without
a
brother
(
for
there
could
not
be
many
such
Sons
)
to
labour
till
hee
dyed
,
in
the
recovery
.
And
lest
vaine
men
should
say
,
God
made
the
World
,
indeed
a
goodly
piece
of
work
:
but
a
lasse
,
he
brought
about
all
this
fair
diversitie
of
building
,
with
a
word
or
two
,
&
a
word
is
soon
spoken
.
He
said
,
let
there
be
this
,
&
let
there
be
that
,
and
both
that
and
this
came
presently
,
and
shewed
themselves
:
but
hee
did
not
labour
,
he
did
not
sweat
in
the
performance
:
his
works
are
great
,
but
they
are
not
painfull
.
Dealing
now
,
the
great
work
of
our
Redemption
,
hee
labours
to
extinguish
the
flames
of
sin
,
with
teares
,
(
for
,
hee
was
often
seene
to
weep
,
but
never
to
laugh
)
with
sweat
,
with
bloud
;
with
sweat
of
bloud
.
And
as
the
Unicorne
is
taken
in
the
Wildernesse
,
by
laying
his
head
in
a
Virgins
lap
,
and
there
sleeping
,
till
he
is
bound
,
and
carried
away
with
his
precious
horne
,
the
sovereigne
cure
of
poyson
:
So
while
Christ
laid
himselfe
down
in
the
Virgins
lap
,
hee
was
bound
and
carried
away
,
to
be
the
onely
cure
of
spirituall
poyson
.
No
marvell
now
,
if
the
whole
World
favoured
the
time
of
his
birth
,
and
the
great
Sea
was
at
quiet
,
while
the
little
Halcyon
was
in
building
her
Nest
.
No
marvell
if
,
as
in
his
eternall
generation
,
he
hath
a
Father
without
a
Mother
;
so
,
in
his
temporall
generation
,
hee
came
of
a
Mother
without
a
Father
;
and
from
her
,
into
the
World
,
without
opening
the
doore
in
his
entrance
.
No
marvell
,
if
the
Kings
of
the
East
,
animated
with
the
prophecies
of
Iob
,
or
Balaam
,
came
hastily
to
him
,
under
the
strange
conduct
of
a
new-made
Star
.
No
marvell
,
though
as
hee
entred
into
Egypt
,
the
trees
,
to
which
,
others
bowed
,
and
gave
idolatrous
worship
;
bowed
themselves
to
worship
him
:
and
though
the
Idols
fell
in
pieces
.
No
marvell
,
if
Oracles
lost
their
voices
;
and
that
of
Apollo
answered
Augustus
,
Me
puer
Hebraeus
,
&c.
An
Hebrew
Boy
hath
silenced
mee
:
and
no
marvell
,
if
a
false
God
complained
the
very
day
of
Christs
passion
,
to
certaine
Mariners
at
Sea
;
that
he
was
now
utterly
destroyed
.
For
,
that
,
to
which
,
these
wonders
were
directed
;
or
,
from
which
,
they
were
derived
,
was
it selfe
superlatively
wonderfull
:
The
Son
of
the
Ever-living
God
,
being
life
it self
,
died
for
us
.
MEDIT.
2
THe
terms
of
Divinitie
are
to
be
taken
into
the
mouth
,
as
the
Canonists
speak
,
cum
grano
salis
,
with
a
grain
of
salt
,
that
is
,
wisely
tasted
,
and
understood
:
otherwise
,
they
will
not
prove
good
nourishment
.
The
Son
of
the
living
God
was
crucified
;
and
being
God
,
was
crucified
:
but
God
was
not
crucified
.
Saint
Paul
saith
,
Had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
glory
.
But
hee
doth
not
meane
,
that
the
Lord
of
glory
was
crucified
.
For
,
the
nature
of
the
Deitie
is
not
passible
;
neither
is
glory
lyable
to
pain
:
As
likewise
,
it
is
said
,
No
man
goeth
up
into
heaven
,
but
he
that
came
downe
from
Heaven
,
the
Sonne
of
Man
.
And
yet
notwithstanding
,
it
was
onely
the
Son
of
God
,
that
came
down
from
Heaven
:
for
he
was
not
yet
,
the
Son
of
Man
.
In
respect
therefore
,
of
the
personall
Unitie
in
Christ
,
the
things
which
are
proper
to
God
,
are
sometimes
referred
to
man
:
and
the
things
,
which
pertaine
to
man
,
are
ascribed
to
the
Divinity
.
It
is
a
similitude
much
approved
in
the
Councell
of
Chalcedon
;
Cyr.
Alex.
in
Conc.
Ephes
.
1.
of
Ephesus
,
Factus
est
homo
,
remansit
Deus
,
servi
formam
accepit
,
sed
liber
ut
filius
,
gloriam
accepit
,
gloriae
Dominus
,
in
omnes
accepit
potestatem
,
rex
simul
cum
Deo
rerum
omnium
:
He
was
made
man
,
but
he
continued
God
,
he
took
the
forme
of
a
servant
,
but
he
remayned
free
as
a
sonne
,
he
received
glory
,
but
was
the
Lord
of
glory
,
hee
received
power
over
all
,
but
was
King
,
together
with
God
,
of
all
things
.
With
what
a
ready
finger
,
the
holy
Evangelists
touch
every
particular
string
,
in
the
dolorous
discourse
of
our
Saviours
Passion
?
They
were
not
ordinary
men
,
drawn
every
way
,
with
carnall
desires
;
but
extraordinary
persons
,
carried
aloft
upon
the
wings
of
a
divine
spirit
.
For
,
in
the
relation
of
those
things
,
which
manifested
the
glory
of
Christ
,
and
pertained
to
the
demonstration
of
his
God-head
;
they
do
not
stay
;
they
give
a
naked
declaration
,
and
passe
to
that
which
followeth
.
But
in
the
cloudy
matters
of
his
disgrace
,
and
especially
,
in
the
Funerall
Song
of
his
Passion
;
they
are
copious
,
and
full
of
matter
.
Which
,
if
they
had
vainly
affected
the
glory
of
the
World
,
they
neither
should
,
nor
would
have
done
.
Thus
evidently
shewing
,
they
did
not
glory
in
any
thing
,
but
with
Saint
Paul
,
in
the
crosse
of
our
Lord
Iesus
Christ
.
Saint
Luke
,
opening
the
glory
of
Christs
Nativitie
,
openeth
and
shutteth
all
,
as
it
were
,
with
one
action
:
And
suddenly
there
was
with
the
Angel
,
a
multitude
of
the
heavenly
host
praising
God
,
and
saying
,
Glory
be
to
God
in
the
highest
,
and
on
earth
peace
,
good
will
towards
men
.
That
strange
comming
of
the
Wisemen
,
or
Eastern
Princes
;
Saint
Matthew
comes
as
quickly
over
:
And
fell
down
,
and
worshipped
him
:
And
when
they
had
opened
their
treasures
,
they
presented
unto
him
Gifts
,
Gold
,
Frankincense
,
and
Myrrhe
.
In
blazing
the
Transfiguration
of
Christ
,
they
put
it
off
without
any
blazing
figure
,
without
a
transfiguration
of
words
:
as
willing
onely
to
insinuate
,
that
Christ
opened
a
chink
of
Heaven
,
and
gave
a
little
glympse
of
his
glory
before
his
Passion
,
to
prepare
and
confirme
his
Disciples
.
And
forced
at
last
,
upon
his
Ascension
,
it
fals
from
them
in
short
,
Hee
was
received
up
into
Heaven
.
All
which
,
they
might
have
amplisied
by
the
help
of
their
infused
knowledge
,
which
virtually
contained
the
inferiour
art
of
speaking
;
with
glorious
descriptions
.
But
in
the
dolefull
Historie
of
his
Passion
,
wee
have
a
large
discourse
of
apprehending
,
binding
,
judging
,
buffeting
,
whipping
,
scorning
,
reviling
,
condemning
,
wounding
,
killing
;
and
if
any
thing
slip
under
the
rehearsall
,
it
is
to
be
a
scarff
over
the
face
,
and
to
shew
,
the
griefe
could
not
be
expressed
;
and
moreover
,
to
stirre
mens
thoughts
,
to
expresse
more
in
themselves
:
to
which
,
wee
may
referre
that
of
Saint
Luke
,
And
many
other
things
blasphemously
spake
they
against
him
.
These
blessed
Evangelists
proved
themselves
to
be
the
true
Disciples
of
Christ
:
For
Saint
Matthew
saith
,
From
that
time
forth
began
Iesus
to
shew
unto
his
Disciples
,
how
that
he
must
goe
to
Hierusalem
,
and
suffer
many
things
of
the
Elders
,
and
chiefe
Priests
,
and
Scribes
,
and
be
killed
,
and
be
raised
again
the
third
day
.
The
Resurrection
had
but
a
very
little
roome
:
and
it
should
have
had
no
roome
;
had
it
not
fitly
served
,
to
sweeten
the
relation
of
his
sufferings
.
Hee
did
not
much
stirre
his
head
in
his
passion
,
without
a
Record
,
without
a
Chronicle
.
Saint
Iohn
saith
,
hee
bowed
his
head
.
And
thus
doth
the
flower
,
when
it
beginneth
to
wither
.
Hee
bowed
his
head
,
and
gave
up
the
ghost
.
He
bowed
his
head
.
Stay
there
;
it
is
too
soone
to
give
up
the
ghost
.
Father
of
Heaven
,
wilt
thou
suffer
this
?
O
all
yee
creatures
,
help
,
help
your
Creatour
.
But
,
they
stir
not
;
because
he
hath
bowed
his
head
;
the
most
high
,
and
most
majesticall
part
of
his
body
.
Did
hee
bow
his
head
?
Hee
,
the
great
God
of
Heaven
,
and
of
the
World
;
betrayed
by
his
owne
Disciple
,
crucified
by
his
owne
people
,
led
by
him
to
the
knowledge
of
him
,
when
all
the
World
was
given
into
their
own
hands
;
and
brought
by
a
strange
,
and
a
strong
hand
,
out
of
Egypt
,
the
house
of
bondage
,
the
black
figure
of
this
World
;
into
the
Land
of
Canaan
,
the
Land
which
flowed
with
milk
and
honey
,
the
beautifull
Embleme
of
Heaven
?
Did
hee
bow
his
head
,
no
instruments
but
his
own
creatures
,
being
used
to
his
destruction
;
when
the
weighty
sins
of
the
whole
world
were
laid
upon
his
guiltlesse
back
;
and
when
he
could
in
one
quick
instant
,
have
turned
all
the
World
to
a
vain
,
and
foolish
nothing
?
And
shall
one
of
us
dirty
creatures
,
frowne
and
be
troubled
,
lift
up
the
head
,
speak
rashly
,
and
kick
against
the
thorn
,
moved
by
every
small
,
and
easie
occasion
?
Shall
we
murmure
,
and
trouble
all
with
the
smoake
,
and
flames
of
angry
words
?
As
thus
,
(
for
the
deceits
of
the
Devill
are
wonderfull
)
If
that
Miscreant
,
that
shape
of
a
man
,
had
not
put
my
honour
upon
the
hooke
,
I
had
not
beene
troubled
.
Such
another
man
is
not
extant
,
me
thinks
,
hee
has
not
the
face
of
an
honest
man
.
The
carriage
of
his
body
is
most
ridiculous
.
God
forgive
me
,
if
I
think
amisse
:
my
heart
gives
mee
,
hee
never
says
his
prayers
.
Pray
God
,
he
believe
in
Christ
.
This
makes
the
Devil
sport
.
What
are
we
?
How
soone
we
take
fire
?
how
quickly
we
give
fire
?
how
long
we
keep
fire
?
In
what
mists
,
or
rather
fogs
wee
lose
our selves
?
Why
did
God
send
some
of
us
now
living
,
into
the
World
,
and
not
rather
create
us
in
glory
;
if
he
did
not
mean
,
we
should
passe
through
a
field
of
thornes
,
into
a
garden
of
flowers
;
through
the
Temple
of
Vertue
,
into
the
Temple
of
Honour
;
by
pain
,
to
pleasure
?
MEDIT.
3.
HE
gave
up
the
ghost
.
They
say
,
men
that
die
,
give
up
the
ghost
.
Did
Christ
die
?
It
cannot
be
.
Yes
:
and
more
.
He
died
willingly
,
like
a
meeke
Lambe
sobbing
out
his
life
.
For
,
hee
gave
up
the
ghost
;
it
was
not
taken
from
him
.
And
therefore
,
a
good
man
hath
not
feared
to
say
,
that
Christ
held
his
life
by
mayn
strength
,
some
little
while
,
beyond
the
date
of
nature
;
that
it
might
not
seem
to
bee
taken
from
him
by
force
of
armes
.
Greater
love
hath
no
man
then
this
,
that
a
man
lay
downe
his
life
for
his
friends
.
S.
Bern.
Serm.
3.
de
Nativit
.
Bernard
,
quàm
gravia
sint
vulnera
,
pro
quibus
necesse
est
,
Dominum
Christum
vulnerari
:
Acknowledge
,
ô
man
,
how
grievous
those
wounds
are
,
for
which
it
was
necessary
,
our
Lord
Christ
should
be
wounded
.
He
goes
on
:
Si
non
essent
haec
ad
mortem
,
&
mortem
sempiternam
,
nunquam
pro
eorum
remedio
Dei
filius
moreretur
:
Had
they
not
beene
even
to
death
,
and
to
eternall
death
,
the
Son
of
God
assuredly
,
had
never
given
his
deare
life
for
the
remedie
.
If
I
go
to
the
depth
of
it
:
the
Jewes
did
not
kill
Christ
,
sin
killed
him
.
MEDIT.
4.
AS
sin
killed
him
,
so
he
killeth
sin
.
Then
let
every
sinner
come
,
&
my self
with
them
:
and
open
his
wound
,
and
receive
his
Cure
.
The
young
of
the
Pelican
are
stung
by
a
Serpent
,
and
shee
bleedeth
upon
them
,
even
the
blood
,
wherein
her
vitall
spirits
harbour
.
Is
a
man
a
Drunkard
?
Let
him
soberly
consider
,
what
haste
hee
makes
to
purchase
a
Fever
,
or
a
surfet
;
which
might
suddenly
passe
him
away
to
hell
:
let
him
ponder
,
how
often
hee
hath
drowned
reason
,
and
grace
,
and
quenched
the
fire
of
Gods
Spirit
in
himself
;
how
often
hee
hath
bowed
Gods
good
creatures
,
and
put
them
besides
the
just
end
of
their
Creation
;
and
how
often
in
his
cups
,
he
hath
defiled
Gods
white
,
and
holy
Name
,
and
beat
hard
upon
his
patience
:
and
let
him
now
come
hither
,
and
give
all
again
,
in
teares
,
and
cry
with
the
Centurion
in
the
Gospel
,
Lord
,
I
am
not
worthy
that
thou
shouldest
come
under
my
roofe
:
For
,
my
house
is
a
sink
of
dregs
,
and
lees
,
and
loathsomnesse
:
but
speake
the
word
onely
,
and
my
soul
shall
be
healed
.
And
truly
,
ô
thou
that
didst
complaine
of
thirst
upon
the
Crosse
,
I
will
hereafter
,
thirst
with
thee
.
Is
a
man
a
covetous
person
?
Let
him
search
the
Scriptures
,
and
learn
what
Saint
Paul
learned
in
the
third
Heaven
,
that
the
love
of
money
is
the
root
of
all
evill
:
For
,
The
love
of
money
is
the
root
of
all
evill
.
Let
him
think
,
how
he
sweats
,
and
breaks
himselfe
in
catching
flyes
;
in
gathering
dirt
and
trifles
,
which
give
no
setled
rest
to
his
desire
;
and
,
to
use
the
words
of
a
good
one
,
quibus
,
solutus
corpore
,
non
indigebit
,
My
lips
shall
praise
thee
.
Is
a
man
a
lover
of
pleasure
?
Let
it
enter
into
his
heart
,
that
as
money
profiteth
onely
,
when
it
goeth
from
us
;
so
pleasure
delighteth
only
,
when
it
passeth
;
and
that
it
passeth
,
as
it
commeth
;
and
that
never
any
earthly
pleasure
,
did
please
when
it
was
past
:
let
him
keepe
in
his
minde
,
that
whosoever
is
overcome
with
the
vain
ticklings
of
pleasure
,
is
more
busied
in
the
exercise
of
those
faculties
,
which
he
hath
common
with
beasts
,
then
of
those
,
in
which
he
is
like
to
Angels
,
and
in
the
inference
,
is
a
man-beast
;
and
let
him
believe
,
(
for
,
it
is
certainly
true
)
that
the
greatest
pain
,
grief
,
and
torment
,
which
Christ
suffered
on
the
Crosse
,
and
all
the
time
of
his
life
,
rose
from
a
fore-sight
,
in
which
hee
beheld
,
how
many
would
doat
upon
the
short
,
and
lightning
flashes
of
the
World
;
and
how
few
would
cleave
to
the
great
,
and
ever-during
benefit
of
his
passion
:
and
let
him
now
come
hither
,
and
fix
upon
him
,
whose
whole
life
was
a
map
of
misery
,
and
a
sad
history
of
pain
;
who
as
he
hung
upon
the
Crosse
,
suffered
most
heavy
pains
in
every
small
part
of
his
body
,
died
in
pain
,
and
left
to
his
Church
,
a
large
legacie
of
most
painfull
sufferings
:
and
let
him
say
,
O
thou
true
lover
of
souls
,
I
will
henceforth
pursue
pain
,
more
then
pleasure
;
I
will
prove
my selfe
to
be
a
naturall
member
,
and
suffer
with
my
head
:
O
goodnesse
,
make
me
conformable
to
thee
;
and
though
I
weep
,
and
bleed
,
and
beare
crosses
,
and
though
I
am
born
up
my self
from
earth
,
and
all
earthly
pleasure
,
on
a
Crosse
;
I
shall
not
repine
at
my
condition
;
because
the
servant
is
not
more
worthy
,
then
his
Master
.
Come
all
kinds
of
Sinners
,
come
on
,
come
neere
the
Crosse
;
take
a
full
view
of
this
bloudy
sacrifice
,
offered
once
for
all
:
touch
it
,
lay
your
hands
freely
upon
the
wounds
and
bruises
;
they
belong
to
you
.
Come
,
let
us
fall
down
before
him
,
and
tell
him
,
of
what
weake
and
glassie
matter
he
hath
made
us
,
how
prone
we
are
to
slip
,
what
great
enemies
threaten
our
ruine
;
that
the
quarrell
is
,
because
wee
beare
his
Image
,
and
that
we
are
persecuted
even
to
death
,
only
because
wee
are
like
to
him
;
and
that
in
the
matter
,
it
is
his
quarrell
.
And
then
,
let
us
humbly
dedicate
our
parts
that
have
sinned
,
to
his
service
.
For
doubtlesse
,
hee
that
suffered
Magdalene
to
wipe
his
feet
with
her
hair
,
so
often
kemb'd
,
sweetned
,
tied
up
in
knots
,
let
downe
in
hooks
,
and
spread
in
Nets
,
to
catch
the
carelesse
youth
of
Ierusalem
,
and
the
Country
;
will
not
reject
you
,
or
mee
;
or
yours
or
mine
.
Hee
that
hath
feet
,
which
have
beene
swift
to
shed
bloud
,
and
quicke
in
accomplishing
the
acts
of
sinne
,
let
him
kisse
these
feet
,
and
beg
part
of
the
satisfaction
,
which
they
have
made
for
the
sinnes
of
the
feet
:
hee
that
hath
hands
,
dipped
in
bloud
,
and
bathed
in
all
the
sinks
of
mischiefe
;
let
him
kisse
these
hands
,
and
beg
part
of
the
satisfaction
,
which
they
have
made
for
the
sins
of
the
hands
:
hee
that
hath
set
the
casements
of
his
curious
eyes
,
wide
open
to
vanitie
,
and
never
shut
them
against
vaine
,
and
wanton
sights
,
let
him
kisse
these
eyes
:
hee
that
hath
eares
,
blistred
with
slanders
,
and
blurred
with
foule
discourses
,
let
him
kisse
these
eares
:
he
that
hath
a
mouth
,
plenum
amaritudine
,
full
of
bitternesse
,
delibutum
mendaciis
,
bedaub'd
with
lyes
,
and
besmear'd
with
oaths
;
let
him
kisse
this
mouth
,
and
beg
part
of
the
satisfaction
,
which
this
mouth
hath
made
for
the
sins
of
the
mouth
:
he
that
hath
a
heart
fraught
with
ill
habits
,
and
alwayes
at
worke
in
●●mmering
sinne
,
let
him
kisse
,
not
with
his
lips
,
but
with
his
heart
,
this
wounded
side
;
and
a
mingled
drop
of
bloud
and
water
,
from
this
royall
heart
,
shall
meet
the
lips
of
his
heart
;
while
hee
beggeth
part
of
the
satisfaction
,
which
this
heart
hath
made
for
the
sinnes
of
the
heart
.
Come
all
,
the
dying
man
refuseth
no
living
man
;
you
beggar
with
the
crutch
,
come
forward
;
no
man
,
woman
,
or
childe
is
excepted
from
the
fruit
of
his
passion
.
Every
one
,
that
is
endued
with
a
reasonable
soule
,
hath
title
to
it
.
It
is
only
required
,
that
we
believe
in
him
,
and
keep
his
Commandements
;
(
for
we
ought
likewise
,
to
give
evidence
of
our
faith
,
by
our
works
.
)
It
is
Christian
doctrine
,
which
Christ
teacheth
:
As
Moses
lifted
up
the
Serpent
in
the
Wildernesse
;
even
so
must
the
Son
of
man
be
lifted
up
:
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
eternall
life
.
Saint
Leo
strikes
home
:
Effusio
pro
injustis
sanguinis
Gregory
Nazianzen
,
writing
to
his
Friend
Nicobulus
,
objecteth
to
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
MEDIT.
5.
O
Lord
,
how
should
a
poore
man
do
,
to
passe
his
life
in
the
due
,
and
solid
consideration
of
the
great
secret
of
Christs
Passion
?
to
consider
,
that
he
would
appear
to
men
,
in
a
vile
,
and
despicable
manner
;
that
he
would
weare
a
Crowne
of
thornes
,
an
old
purple
Robe
,
and
beare
a
Reed
in
place
of
a
Scepter
;
to
be
firme
occasions
of
dispensing
his
heavenly
gifts
,
and
ornaments
to
us
:
to
consider
,
how
Pilate
and
Herod
joyned
hands
,
and
met
in
his
destruction
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gregorie
Nazianzen
wrote
of
a
Martyr
,
burned
alive
in
an
old
Ship
,
to
whose
death
,
fire
and
water
did
agree
:
to
consider
,
how
the
Sun
,
as
Dionysius
declareth
in
his
Epistle
to
his
Master
Apollophanes
,
in
ipsius
verae
lucis
occubitu
,
lucere
S.
Sophia
Zonar
.
annal.
to
.
3.
in
Constantinople
,
a
pretious
Carbuncle
;
an
ulcer
rose
in
his
head
,
called
a
Carbuncle
,
of
which
,
hee
miserably
dyed
.
And
shall
not
vengeance
be
severely
taken
of
those
,
that
murder
Christ
every
houre
?
I
will
strike
my
brest
with
the
Publican
,
and
cry
to
my selfe
;
Remember
alwayes
,
when
thou
art
brooding
sinne
in
thy
heart
,
that
then
thou
art
breeding
a
most
bloody
,
and
stubborne
intention
to
kill
Christ
;
and
that
thou
,
bloudy
man
,
doest
to
the
full
extent
of
thy
power
,
actually
kill
him
;
and
therefore
,
thou
art
a
murderer
,
a
murderer
of
Christ
:
and
it
is
a
wonder
,
that
as
thou
passest
in
the
streets
,
the
stones
doe
not
cry
out
from
under
thee
,
stop
,
stop
the
murderer
;
stop
the
man
,
that
kill'd
his
Master
,
his
Lord
,
his
Redeemer
,
his
Father
,
his
King
,
his
God
,
and
all
at
a
blow
.
Goe
thy
wayes
,
ungratefull
world
;
thou
hast
lost
a
jewell
,
of
the
sight
of
which
,
thou
wert
not
worthy
.
Good
God
,
how
naked
the
world
is
,
now
Christ
is
out
of
it
?
for
when
he
was
in
it
,
it
was
very
full
.
O
my
spirit
,
since
he
is
gone
,
solace
thy selfe
with
his
memory
;
and
being
dead
,
let
him
live
in
thee
;
in
thy
thoughts
,
in
thy
discourse
,
in
thy
actions
;
he
will
be
very
sweet
company
.
And
my
spirit
,
goe
with
mee
a
little
.
Christ
being
dead
,
it
is
pitty
,
but
he
should
have
a
Funerall
.
Let
the
Usurer
come
first
,
with
his
bags
of
money
,
and
distribute
to
the
poore
as
he
goes
.
The
drunkard
shall
follow
with
the
spunge
,
filled
with
gall
and
vinegar
,
in
his
hand
;
and
check
his
wanton
thirst
.
Then
the
young
Gallant
,
barefoot-like
his
master
;
and
with
the
crowne
of
thornes
upon
his
head
.
Then
the
factious
and
angry
person
,
in
the
seamelesse
coat
;
and
carrying
the
Crosse
upon
his
shoulders
.
The
wanton
person
shall
beare
the
rods
,
and
whips
,
wherewith
his
Master
was
scourged
;
and
fright
his
flesh
,
The
ambitious
man
shall
goe
clad
in
the
purple
roabe
.
The
proud
Magistrate
follow
,
with
the
reed
in
his
hand
.
The
twelve
Apostles
shall
beare
up
the
corps
with
one
hand
;
and
with
the
other
,
beare
every
one
,
the
instrument
of
his
owne
death
.
And
the
blessed
virgin
shal
goe
after
,
sighing
,
weeping
,
and
at
every
other
pace
,
looking
up
to
Heaven
.
Then
Mary
Magdalen
,
divided
betwixt
love
and
sorrow
,
with
a
box
of
pretious
oyntment
in
her
hand
;
and
with
her
haire
hanging
readie
,
if
need
were
,
to
wipe
his
feet
againe
.
Then
Lazarus
with
his
winding
sheet
upon
his
neck
.
And
the
lame
men
,
whom
Christ
cured
,
carrying
their
idle
crutches
under
their
armes
.
And
the
blind
,
with
the
boyes
that
led
them
,
comming
after
them
.
And
then
,
the
great
streame
of
devout
people
shall
follow
,
with
songs
of
victory
over
sinne
,
death
,
and
hell
.
And
all
the
mourners
shall
goe
,
bowing
their
heads
,
and
looking
,
as
if
they
were
at
hand
,
to
give
up
the
Ghost
,
for
the
name
of
Christ
.
Hee
shall
not
bee
buried
without
a
Sermon
,
and
the
Text
shall
bee
,
The
good
shepheard
giveth
his
life
for
the
sheepe
.
And
in
the
end
of
the
Sermon
,
(
not
if
the
time
will
permit
,
but
whether
the
time
will
permit
,
or
not
)
the
Preacher
shall
take
occasion
,
to
speake
a
word
or
two
,
in
the
praise
of
the
dead
party
;
and
say
:
that
being
God
above
all
Gods
,
hee
became
man
beneath
all
men
,
the
more
conveniently
to
make
peace
betwixt
God
and
Man
:
that
he
was
of
a
most
sweet
nature
;
and
that
when
he
spoke
,
hee
began
ordinarily
,
with
Verily
,
verily
I
say
unto
you
:
that
hee
was
a
vertuous
man
,
a
good
liver
;
for
,
he
never
sinned
in
all
his
life
;
either
in
thought
,
word
,
or
work
:
that
hee
did
many
good
deeds
;
for
,
being
endued
with
the
power
of
working
miracles
,
he
lovingly
employed
it
in
curing
the
lame
and
the
blinde
;
in
casting
out
devils
;
in
healing
the
sick
;
in
restoring
the
dead
to
life
;
and
that
hee
dyed
a
blessed
death
;
for
,
being
unjustly
condemned
,
mocked
,
spat
upon
,
crucified
,
and
by
those
whom
he
came
to
redeeme
from
eternall
torments
;
hee
took
all
patiently
,
and
dyed
praying
for
his
persecutors
;
leaving
to
them
,
when
hee
had
no
temporall
thing
to
give
,
a
blessing
for
a
legacie
.
The
Sermon
being
ended
,
and
the
buriall
finished
;
every
mourner
shall
goe
home
,
and
begin
a
new
life
in
the
imitation
of
Christ
;
who
chose
a
poore
,
and
miserable
life
,
when
hee
had
his
full
choyce
of
all
the
lifes
in
the
world
.
And
Lord
,
teach
mee
to
goe
after
him
in
his
steps
,
at
least
with
poverty
of
spirit
.
CHAP.
8.
BEing
deepe
in
the
consideration
of
Christs
passion
,
and
of
the
worth
,
and
all-sufficiency
of
it
:
I
will
declare
my
beliefe
in
one
point
.
I
beleeve
,
that
man
may
merit
:
and
I
beleeve
,
that
men
wonder
,
I
beleeve
it
:
I
shall
not
easily
unclasp
from
this
opinion
.
Still
,
I
beleeve
that
man
may
merit
.
Doe
you
aske
mee
,
what
?
Hell
,
and
damnation
(
give
leave
to
the
tearme
;
)
not
Heaven
,
or
the
glory
of
it
.
But
,
if
we
merit
hell
,
why
not
Heaven
?
The
reason
offereth
it selfe
:
we
merit
Hell
by
doing
ill
,
and
wee
in
our
owne
persons
,
are
the
onely
Authors
of
ill
:
Sinne
is
begotten
betwixt
the
malice
,
and
corruption
of
our
owne
wills
:
But
he
,
that
is
said
to
merit
heaven
,
is
likewise
supposed
to
merit
it
by
well-doing
,
that
is
,
by
the
solid
acts
of
Christian
vertues
:
and
the
faire
exercise
of
such
vertues
,
proceedeth
,
not
from
us
,
being
sonnes
of
wrath
;
but
from
grace
in
Christ
Jesus
.
And
therefore
,
by
what
Art
can
we
merit
,
when
that
,
by
which
we
are
thought
to
merit
,
is
not
wrought
,
and
accomplished
by
us
;
but
by
the
strong
,
and
over-swaying
force
of
a
superiour
power
;
not
forcing
our
will
to
a
good
action
,
but
sweetly
drawing
both
to
it
,
and
through
it
.
Ate
habeo
,
saith
S.
Austin
,
quicquid
boni
habeo
:
St.
Aug
super
Psal
.
70.
quicquid
autem
mali
habeo
,
à
me
habeo
:
What
good
soever
I
have
,
I
have
from
thee
,
O
Lord
:
from
my selfe
,
the
evill
.
Yea
verily
,
Grace
is
so
truly
,
and
so
naturally
the
supernaturall
gift
of
God
,
and
every
degree
of
it
;
that
a
grave
Councell
,
condemning
the
Massilienses
,
or
Semipelagians
,
who
affirmed
,
that
the
beginning
of
salvation
was
derived
from
us
,
and
did
consist
in
a
naturall
desire
,
prayer
,
endeavour
,
or
labour
;
by
which
,
wee
procure
the
help
of
Grace
,
necessary
to
salvation
,
saith
:
Si
quis
per
invocationem
Conc.
Araus
.
2.
Can.
3.
humanam
,
gratiam
Dei
dicit
conferri
;
non
autem
ipsam
gratiam
facere
,
ut
invocetur
à
nobis
,
cōtradicit
Isaiae
Prophetae
,
&c.
Whosoever
affirmeth
,
that
the
Grace
of
God
is
given
by
our
prayers
,
and
not
Grace
to
cause
,
that
it
be
prayed
for
by
us
,
contradicts
the
Prophet
Esay
,
or
the
Apostle
speaking
the
same
thing
to
the
Romans
,
I
was
found
of
them
that
sought
me
not
:
I
was
made
manifest
unto
them
that
asked
not
after
mee
.
In
verity
,
if
the
foure
and
twenty
Elders
in
Heaven
,
the
place
of
highest
perfection
,
threw
downe
their
Crownes
before
the
Throne
of
God
;
ascribing
to
him
,
all
glory
,
the
copious
redemption
of
Christ
;
and
be
conferred
,
when
,
and
to
whom
,
his
Holinesse
shall
please
;
who
,
having
two
Treasuries
,
seldome
gives
out
of
one
,
but
hee
takes
into
the
other
.
They
seeme
to
stand
upon
very
even
tearmes
with
God
,
or
rather
,
to
goe
beyond
him
;
and
yet
,
he
hath
beene
alwayes
observed
,
to
reward
above
good
,
and
to
punish
beneath
evill
.
How
does
the
Scripture
hold
,
that
we
are
unprofitable
servants
,
if
wee
satisfie
in
a
fit
kinde
,
for
what
wee
have
done
;
and
if
wee
satisfie
,
both
for
our selves
,
and
others
?
Here
is
a
faire
,
and
rich
harvest
of
profit
.
If
satisfaction
can
be
wrought
by
a
man
,
why
did
not
God
spare
his
Sonne
,
and
send
a
creature
to
dye
for
us
?
I
doe
not
leane
with
my
whole
body
,
upon
this
argument
.
Here
is
the
pillar
,
&
it
is
one
of
Hercules
his
pillars
,
beyond
which
,
we
cannot
goe
:
That
could
not
be
effected
by
a
creature
,
because
it
was
the
great
,
and
generall
payment
of
satisfaction
;
and
God
required
,
the
satisfaction
to
be
true
,
and
sufficient
:
but
this
,
in
their
opinion
,
can
:
and
therefore
,
it
cannot
take
the
name
of
satisfaction
,
without
obligation
to
the
satisfaction
of
Christ
:
and
to
share
the
titles
,
and
immunities
of
Christs
passion
with
him
,
is
a
strange
kind
of
pride
;
from
which
,
Christ
for
ever
hereafter
,
defend
my
soule
.
It
is
confessed
,
that
the
merit
of
Christ
,
is
merit
in
the
rigour
of
Justice
,
because
it
●●keth
it's
worth
,
and
nobility
from
the
dignity
of
the
person
;
and
therefore
,
stands
not
essentially
,
and
with
both
feet
,
upon
the
favour
of
him
that
accepts
it
.
But
the
merit
of
man
,
cannot
oblige
God
to
give
a
reward
.
For
,
God
naturally
,
hath
no
obligation
,
to
make
retribution
to
a
creature
.
And
whereas
they
say
,
hee
hath
struck
the
stroke
,
and
made
a
bargaine
,
by
which
,
hee
hath
bound
himselfe
to
retribution
:
and
this
bargaine
standing
in
force
,
our
reward
is
due
by
Justice
:
this
truly
,
is
the
pretious
fruit
of
the
divine
liberality
,
and
the
mercy
of
God
in
Christ
Jesus
,
whom
Synesius
calleth
,
viscerum
ingentium
partam
,
the
birth
of
huge
Concil.
Trid.
sess
.
6.
ca.
16
bonitas
,
ut
eorum
velit
esse
merita
,
quae
sunt
ipsius
dona
:
whose
goodnesse
runnes
with
such
a
great
streame
towards
all
mankinde
,
that
he
permitteth
his
owne
gifts
,
to
take
the
title
of
their
merits
.
Away
then
,
with
the
scandalous
phrase
of
speaking
.
It
is
a
wise
fish
,
which
presaging
a
storme
,
fastneth
it selfe
upon
a
rock
.
Christ
crucified
is
the
rock
,
and
upon
him
will
I
fix
my
soule
;
and
sing
with
S.
Bernard
,
Meritum
meum
,
miserationes
Domini
,
The
mercies
of
CHAP.
9.
1.
THe
Nunneries
in
Spaine
,
are
not
altogether
so
holy
,
as
they
desire
us
to
beleeve
.
All
the
Nunns
in
one
house
,
seated
in
Madrill
,
were
,
as
the
Jesuits
enformed
us
,
discovered
to
be
Witches
;
even
when
I
studied
there
.
And
yet
,
they
had
gained
such
an
estimation
of
sanctity
,
that
they
were
famous
for
it
;
but
all
,
by
impostures
.
For
,
they
would
hang
betwixt
heaven
and
earth
in
the
sight
of
their
Novices
;
as
if
they
were
caught
up
from
the
ground
in
a
rapture
,
or
extasie
,
and
so
full
fraught
with
heavenly
thoughts
,
that
their
soules
putting
themselves
on
with
much
vehemency
towards
heaven
,
and
assisted
with
Gods
helping
hand
,
carried
their
bodies
along
with
them
.
And
their
holy
Nun
of
Carion
,
as
I
have
bin
enformed
by
a
Traveller
of
worth
,
is
proved
to
have
beene
a
Witch
.
Their
famous
Nun
of
Lisbon
in
Portugall
,
which
gave
her
blessing
to
the
old
Spanish
Fleet
,
lying
there
at
anchor
;
dyed
,
confessing
,
she
had
lived
a
Witch
:
and
yet
,
they
report
,
that
the
wall
of
her
cloister
,
would
commonly
open
of
it selfe
,
and
the
Sacrament
,
the
King
of
glory
,
passe
through
it
,
borne
by
no
visible
thing
,
into
her
mouth
.
One
thing
I
most
highly
detest
,
amongst
them
;
that
,
in
their
processions
on
Corpus
Christi
day
,
they
act
Playes
,
full
of
most
prophane
,
and
base
matter
,
and
stuffed
with
most
ridiculous
passages
;
in
the
wayes
where
the
Sacrament
is
brought
,
both
before
,
and
after
it
passeth
:
and
yet
,
their
Players
being
of
both
sexes
,
are
most
wicked
,
and
excommunicate
persons
.
And
at
other
times
,
when
the
Sacrament
is
exposed
in
the
Churches
;
the
Country
Clownes
come
,
trim'd
up
,
and
with
their
best
clothes
on
,
and
dance
by
the
high
Altar
before
it
;
in
imitation
of
David
,
that
danced
before
the
Ark
;
and
the
people
stand
about
them
,
as
they
doe
in
our
Country
Townes
at
their
Summer
sports
:
only
,
the
Altar-side
is
cleare
.
And
whereas
the
people
were
infected
with
an
evill
custome
,
of
giving
reprochfull
names
one
to
another
,
as
they
met
occasionally
in
the
high-wayes
:
the
Pope
hath
taught
them
a
Salutation
,
and
bound
a
sufficient
Indulgence
to
it
,
Alabado
sea
el
santissimo
sacramento
,
Praised
be
the
most
holy
Sacrament
;
which
words
they
usually
pronounce
one
to
another
,
as
they
meet
.
But
I
would
,
he
had
taught
them
to
say
something
,
which
he
had
learn'd
of
the
Primitive
Church
.
CHAP.
10.
2.
THe
Bread
,
and
Wine
in
the
Sacrament
,
are
signes
and
figures
onely
,
of
the
body
and
bloud
of
Christ
;
broken
and
powred
out
for
us
.
The
tearme
,
figure
,
is
used
in
this
matter
,
by
Tertullian
,
S.
Austen
,
and
others
of
the
Latine
Church
.
Wisedome
hath
builded
her
house
,
saith
the
Wise-man
.
Vive
la
Foy
,
long
live
Faith
.
There
was
a
farre
more
searching
kind
of
Philosophy
taught
in
the
sound
,
and
sincere
dayes
of
S.
Austen
,
who
in
his
Epistle
to
Dardanus
,
thus
draweth
his
argument
from
the
deep
grounds
of
true
Philosophy
,
Spatia
locorum
tolle
corporibus
,
&
Samaria
,
they
know
not
what
?
For
,
when
the
Priest
is
supposed
to
be
a
CHAP.
11.
ONe
passage
more
from
Spaine
;
and
then
,
I
my selfe
passe
from
it
;
that
I
may
leave
something
,
to
come
by
the
next
Post
,
if
they
stirre
mee
farther
.
By
great
chance
,
there
came
to
my
hands
,
a
Booke
,
called
Regulae
Societatis
Iesu
,
The
Rules
of
the
Jesuits
:
which
Booke
,
they
have
not
formerly
suffered
to
be
printed
,
but
onely
,
in
the
Jesuits
Colledge
at
Rome
.
And
this
Book
,
their
Superiours
alone
,
make
use
of
,
and
are
permitted
to
have
.
It
containeth
in
part
,
a
strange
kinde
of
direction
,
how
to
square
,
and
fashion
their
Novices
,
in
the
time
of
their
two
yeares
Noviship
;
and
especially
,
how
to
sift
them
,
and
search
into
their
lifes
,
and
natures
,
at
their
first
entrance
.
The
quick
,
and
angry
disposition
most
pleases
them
:
because
in
persons
,
owing
such
dispositions
,
all
the
passions
are
more
lively
,
and
stirring
.
How
also
,
to
dispose
of
their
young-men
in
the
divers
wayes
of
their
naturall
inclinations
:
and
how
to
deale
with
them
,
according
to
their
severall
tempers
;
and
chiefely
,
if
they
begin
to
look
another
way
;
and
to
lean
from
them
.
And
how
,
when
they
send
Letters
from
house
to
house
,
to
mark
them
with
private
stamps
in
the
inside
;
lest
the
character
going
alone
,
should
bee
counterfeit
:
with
many
more
cunning
pleats
of
Jesuiticall
government
.
And
it
is
one
of
their
daily
brags
,
that
they
live
under
Rule
;
we
,
without
Rule
.
But
,
were
their
Rules
seasoned
with
more
Christianity
,
and
lesse
policie
;
they
would
be
more
Christian
.
My
Reader
shall
have
his
Rules
likewise
,
and
live
under
them
,
if
he
please
.
Thus
much
before
I
begin
.
It
is
not
obscure
to
mee
,
that
these
irreligious
orders
of
Religion
,
fit
and
prepare
their
young
subjects
in
their
Noviships
,
by
turning
and
twining
their
wills
;
with
the
sight
of
strange
pictures
,
and
with
the
manifold
acts
of
blind
obedience
;
for
great
businesse
hereafter
,
perhaps
,
for
the
killing
of
Kings
.
The
Doway-Monk
gave
Pius
quintus
in
my
presence
,
no
better
name
,
then
old
doting
Foole
;
because
he
called
in
,
the
Bull
,
which
he
had
published
against
Queen
Elizabeth
:
wherein
notwithstanding
,
hee
did
absolve
her
subjects
from
their
Oath
of
Allegeance
,
and
from
all
obedience
to
her
;
and
expresly
commanded
them
to
take
Arms
against
her
.
RULE
1.
LEt
your
understanding
,
which
is
the
first
,
and
superiour
faculty
of
your
soul
,
stand
,
not
under
,
but
over
all
your
other
faculties
;
and
take
a
survay
of
your
Nature
.
And
not
this
onely
,
but
also
,
learne
exactly
,
the
maine
course
,
and
moreover
,
the
divers
turnings
of
your
owne
secret
disposition
.
For
,
knowing
perfectly
,
our
owne
natures
,
wee
can
best
direct
them
,
a
proper
way
,
to
God
.
And
the
man
,
that
perceiveth
himselfe
to
be
jealous
,
or
angry
,
or
otherwise
deficient
,
by
nature
;
will
upon
occasion
,
more
easily
suspect
an
errour
in
himselfe
,
then
in
others
:
and
consequently
,
discover
,
acknowledge
,
and
suppresse
with
all
readinesse
,
the
tumults
of
Passion
:
and
indeed
,
will
be
more
sound
,
and
able
,
in
the
managing
of
all
his
affaires
,
as
well
temporall
,
as
spirituall
.
Every
man
is
composed
of
a
man
,
and
a
beast
:
and
the
beast
is
given
to
the
man
,
to
be
tamed
,
and
governed
by
him
.
He
that
desireth
to
tame
a
beast
,
desireth
also
chiefly
,
to
know
the
secrets
of
his
nature
,
and
all
the
queint
tricks
of
his
inclination
.
This
distinction
in
man
,
of
man
from
himselfe
,
riseth
from
the
two
parts
,
or
portions
of
the
reasonable
soule
,
the
intellectuall
,
or
superiour
part
;
and
the
inferiour
,
otherwise
called
,
the
sensuall
part
:
which
though
it
may
be
said
,
if
you
will
say
so
,
a
part
of
the
reasonable
soule
,
while
it
continueth
in
the
body
;
is
void
of
reason
:
and
it
is
hard
,
to
direct
one
,
void
of
reason
.
This
is
all
:
Be
Master
of
your selfe
:
The
wise
Master
will
know
,
and
by
his
knowledge
governe
.
RULE
.
2.
ROot
evill
Habits
out
of
your
Soule
,
and
plant
their
contraries
.
Decline
from
evill
,
and
doe
good
,
sayes
the
Royall
Prophet
.
For
as
a
habit
is
gained
,
and
to
remember
thy
Creatour
in
the
days
of
thy
youth
.
RULE
.
3.
BEcause
nothing
can
possibly
stand
without
a
Foundation
;
the
Foundation
of
the
spirituall
edifice
,
and
Temple
of
God
in
your
soule
,
can
be
no
other
,
but
Humilitie
.
Humilitie
lyeth
very
low
.
And
the
deeper
the
Foundation
is
laid
,
the
more
strong
will
be
the
building
,
and
more
able
to
beare
the
injuries
of
Time
,
&
assaults
of
the
weather
.
And
this
,
as
all
other
Foundations
,
must
be
laid
in
the
ground
;
in
a
deep
and
profound
consideration
,
that
you
are
all
earth
on
the
one
side
,
and
on
the
other
side
,
all
filth
,
all
barrennesse
,
according
to
that
of
the
Prophet
Esay
,
Wee
are
all
as
an
unclean
thing
,
and
all
our
righteousnesses
are
as
filthy
rags
.
Rags
are
of
small
use
in
themselves
;
but
,
filthy
rags
are
abominable
:
(
It
little
mattereth
,
in
whose
name
hee
speaketh
these
words
;
for
,
every
man
may
fit
them
to
himselfe
.
)
And
according
to
that
of
our
deare
Saviour
:
When
yee
shall
have
done
all
those
things
which
are
commanded
you
,
say
,
wee
are
unprofitable
servants
;
we
have
done
that
which
was
our
dutie
to
doe
.
Humilitie
doth
not
consist
,
in
esteeming
our selves
the
greatest
sinners
;
for
,
then
it
should
consist
in
a
lye
;
because
we
are
not
all
the
greatest
;
but
in
esteeming
our selves
great
sinners
;
and
ready
to
be
the
greatest
,
if
God
should
pull
away
himselfe
from
us
;
and
feeble
workers
with
Gods
grace
.
Our
Saviours
case
,
was
different
:
for
,
hee
was
most
humble
,
yet
could
not
esteeme
himselfe
a
sinner
.
O
Humilitie
,
saith
Saint
Bernard
,
Quàm
facilè
RULE
4.
IN
your
entrance
upon
every
worke
,
having
first
examined
the
motives
,
ingredients
,
and
circumstances
,
(
for
,
one
evill
circumstance
will
corrupt
the
whole
lumpe
,
and
poyson
a
good
action
;
and
it
is
not
vertuous
to
pray
ordinarily
in
the
streets
with
outward
observance
,
though
it
be
vertuous
to
pray
:
)
and
it
being
now
cleere
to
you
,
that
your
intended
work
falleth
in
,
wholly
;
and
meeteth
in
the
same
point
,
with
Gods
holy
will
;
commend
it
seriously
to
GOD.
And
when
you
goe
to
dinner
,
or
to
bed
,
or
turne
to
the
acts
and
exercises
of
your
Vocation
;
begin
all
with
a
cleane
and
pure
intention
,
for
the
love
and
honour
of
GOD.
And
even
the
naturall
work
,
to
which
,
your
nature
is
vehemently
carried
,
and
by
which
,
you
gaine
temporally
;
being
turned
towards
the
true
Loadstone
,
and
put
in
the
way
to
Gods
glory
;
doth
rise
above
nature
,
and
above
it selfe
;
and
is
much
more
gainfull
spiritually
:
as
being
performed
,
not
because
it
is
agreeable
with
your
desire
,
but
because
it
is
conformable
to
the
divine
will
.
And
often
,
in
the
performance
,
and
execution
of
the
worke
(
if
it
require
a
long
continuance
of
action
)
renew
;
and
if
need
bee
,
rectifie
,
smooth
,
and
polish
your
intention
;
for
being
neglected
,
it
quickly
groweth
crooked
.
And
when
you
are
called
to
a
difficult
work
,
or
a
work
,
that
lyes
thwart
,
and
strives
against
the
current
of
your
naturall
inclination
;
dignifie
,
and
sweeten
it
often
,
with
the
comfortable
remembrance
of
your
most
noble
end
.
And
whereas
wee
are
openly
commanded
,
so
closely
to
carrie
the
good
deeds
of
the
right
hand
,
that
the
left
hand
be
not
of
the
Counsell
:
and
again
,
to
turn
so
much
of
our selves
outward
,
that
our
light
may
shine
before
men
:
it
is
in
our
duty
to
observe
the
Golden
Mean
,
and
keep
the
middle
way
betwixt
the
two
Rocks
.
Carry
an
even
hand
betwixt
your
concealing
your
good
works
,
and
your
being
a
light
to
others
.
You
must
not
conceale
all
,
neither
must
you
shine
onely
.
Hide
the
inward
;
but
shew
the
outward
,
not
alwayes
,
nor
with
a
sinister
intention
to
the
left
hand
;
but
to
GOD
;
and
those
that
will
bee
edified
.
Every
Vertue
standeth
betwixt
two
extreames
,
and
yet
,
toucheth
neither
:
whereof
the
one
offendeth
in
excesse
;
the
other
,
in
defect
.
The
one
is
too
couragious
;
the
other
is
over-dull
,
but
under
the
Vertue
.
Now
the
Devill
delighteth
much
to
shew
himselfe
,
not
in
his
own
likenesse
,
but
in
that
extream
,
which
is
like
,
and
more
nigh
to
the
Vertue
,
or
at
least
,
to
the
appearance
of
it
;
as
Prodigalitie
is
more
like
to
Liberalitie
,
then
Covetousnesse
.
God
hath
true
Saints
,
and
true
Martyrs
;
which
are
both
inside
,
and
outside
.
The
Devill
hath
false
Saints
,
and
false
Martyrs
;
which
are
all
outside
,
like
his
fairnesse
.
As
Prudence
,
is
the
Governesse
of
all
Vertues
,
so
principally
of
Devotion
.
RULE
5.
KEep
your
heart
always
calme
:
and
suffer
it
to
be
stirred
onely
with
the
gentle
East
,
and
West-winds
of
holy
inspirations
,
to
zeal
,
and
vertuous
anger
.
Examine
your
inward
motions
,
whether
they
be
inspirations
or
no
,
before
you
cry
,
come
in
:
for
,
when
God
offereth
an
inspiration
,
hee
will
stand
waiting
with
it
,
while
you
measure
it
by
some
better
known
and
revealed
Law
of
his
.
And
be
very
watchfull
over
such
Anger
.
For
,
it
is
a
more
knottie
,
and
difficult
piece
of
work
,
to
be
answerable
to
Paul
,
Be
angry
and
sin
not
:
(
the
Prophet
David
spoke
the
same
words
,
from
the
same
spirit
:
)
then
not
to
be
angry
.
As
,
the
Curre
taken
out
of
the
kennell
,
and
provoked
to
barke
,
will
need
an
able
,
and
cunning
hand
to
hold
him
.
And
maintaine
alwayes
,
a
strong
Guard
before
the
weake
doores
of
your
senses
,
that
no
vain
thing
invade
the
sense
of
seeing
,
hearing
,
or
the
rest
:
and
use
in
times
of
such
danger
,
Ejaculations
and
Aspirations
,
which
are
short
sayings
of
the
soule
to
God
,
or
of
things
concerning
God
;
and
are
like
darts
cast
into
the
bosome
of
our
beloved
.
These
motions
will
do
excellently
at
all
times
,
when
they
come
in
the
resemblance
of
our
pious
affections
:
As
,
upon
this
occasion
:
Lord
,
shut
the
windows
of
my
soule
,
that
looking
thorow
them
she
may
not
be
defiled
O
sweet
Comforter
,
speak
inwardly
to
my
soul
,
and
when
thou
speakest
to
her
,
speake
words
of
comfort
,
or
binde
her
with
some
other
chaine
;
that
busied
in
listning
to
thee
,
shee
may
not
heare
thy
holy
name
dishonoured
.
And
upon
other
occasions
:
Oh
that
my
head
were
waters
,
and
mine
eyes
a
fountain
of
teares
,
that
I
might
weepe
day
and
night
.
O
Lord
,
Whom
have
I
in
Heaven
but
thee
?
and
there
is
none
upon
earth
that
I
desire
besides
thee
.
Take
counsell
my
soule
:
Commit
thy
way
unto
the
Lord
:
trust
also
in
him
,
and
hee
shall
bring
it
to
passe
.
Hearke
my
soule
,
when
we
taste
,
the
thing
we
taste
,
is
joyned
to
us
;
We
neither
see
,
nor
heare
in
this
manner
:
and
having
tasted
,
we
know
;
And
when
the
Body
tasteth
,
wee
commonly
see
first
,
and
afterwards
taste
.
In
our
conversation
with
God
,
wee
first
taste
,
and
then
see
.
I
speake
not
of
Faith
,
being
of
another
order
.
O
taste
and
see
that
the
Lord
is
Tert.
in
Apol.
cap.
7.
veri
affert
,
sine
mendacii
vitio
est
;
detrahens
,
adjiciens
,
demutans
de
veritate
:
Which
neither
then
truly
,
when
it
proposeth
a
true
thing
,
is
without
the
scarre
of
a
lie
;
drawing
from
,
putting
to
,
and
changing
the
truth
.
Of
men
,
some
speak
,
as
they
have
heard
from
old
women
and
children
;
some
as
the
tie
of
beliefe
,
benefits
,
kinred
or
neighbour-hood
obligeth
;
some
as
the
Passion
moveth
;
some
to
gaine
their
owne
gainfull
ends
;
and
some
speake
by
guesse
;
few
,
according
to
knowledge
.
And
because
the
greater
part
of
men
are
evill
,
you
are
not
bound
by
the
Law
of
God
,
who
leadeth
no
man
into
errour
;
to
trust
,
or
believe
every
man
.
And
yet
,
you
may
not
judge
the
person
,
or
decide
the
doubt
;
unlesse
guided
with
a
cleere
,
and
certaine
knowledge
of
evill
.
Wherefore
,
suspend
your
judgment
,
and
gather
up
your
minde
into
it selfe
.
One
branch
is
yet
wanting
to
this
advertisement
.
You
must
continually
stand
waking
,
and
watching
over
your
thoughts
:
for
the
fit
ordering
of
our
thoughts
within
us
,
and
of
our
senses
without
us
,
will
certainly
keepe
us
from
all
distraction
,
and
from
all
occasions
of
turning
aside
,
in
our
way
towards
Christ
.
And
therefore
,
upon
every
sally
,
or
incurse
of
Temptation
;
turne
quickly
,
from
the
suggestion
,
and
representation
of
it
.
Then
humbly
acknowledge
your
own
weaknesse
,
and
call
earnestly
upon
God
for
help
.
And
lay
up
safe
in
your
minde
,
that
every
shew
,
and
representation
of
evill
in
our
heart
,
is
not
evill
to
us
;
except
it
be
seconded
on
our
part
,
either
with
a
full
,
and
absolute
consent
;
or
with
a
weak
,
hanging
,
and
half-consent
;
or
with
complacence
:
or
except
you
did
wilfully
thrust
your selfe
upon
the
neer
danger
of
such
representations
.
For
,
the
divine
Law
commandeth
us
,
to
avoid
even
the
occasions
of
sin
.
And
he
,
that
wilfully
toucheth
upon
the
neere
,
and
catching
occasion
;
or
openeth
a
little
private
doore
to
sin
,
or
to
the
pleasures
that
wait
upon
it
,
as
it
were
dallying
,
and
sporting
with
them
;
is
commonly
tooke
with
some
odde
picture
in
the
representation
;
by
which
engaged
,
he
goeth
on
,
and
still
on
,
and
a
little
farther
on
:
till
he
is
swallowed
up
at
last
,
into
the
great
and
deep
Gulf
of
sin
.
For
,
as
it
is
written
in
Ecclus.
He
that
loveth
danger
,
shal
perish
therein
.
RULE
6.
ATtend
alwayes
upon
God
,
that
you
may
know
,
when
hee
beckens
,
or
calls
to
you
,
and
which
way
he
takes
.
At
two
doores
Almighty
God
doth
commonly
stand
,
and
call
us
to
him
:
at
the
inward
doore
of
the
soul
,
and
at
the
outward
doore
of
the
sense
:
inwardly
,
by
his
holy
inspirations
;
and
outwardly
,
by
his
holy
Word
,
and
Preachers
;
though
indeed
,
the
inward
calling
is
more
frequent
.
For
,
to
speak
with
a
Councell
,
Nec
momentum
quidem
praeterit
,
in
quo
Deus
non
stat
ad
ostium
,
&
pulsat
;
A
moment
of
time
doth
not
passe
,
in
which
,
God
standeth
not
at
the
doore
of
our
hearts
,
and
earnestly
knocks
for
entrance
.
To
this
end
,
take
speciall
notice
of
the
calls
,
illuminations
,
and
inspirations
,
which
daily
you
have
from
Heaven
.
Which
calls
,
and
inspirations
you
may
either
totally
reject
,
or
obey
either
in
part
,
or
considered
in
their
full
extent
and
amplitude
.
If
thou
wilt
bee
perfect
,
goe
through
all
,
which
the
inspiration
commandeth
.
If
the
inspiration
pronounce
absolutely
,
follow
me
;
doe
not
confine
him
,
that
neither
can
be
limited
in
himselfe
,
nor
will
be
limited
in
his
commands
,
to
a
certain
compasse
;
and
desire
to
goe
first
,
and
bury
thy
Father
;
lest
the
call
coole
,
and
the
inspiration
be
lost
in
the
crowde
of
other
occasions
.
You
shall
discern
an
Inspiration
from
a
Temptation
,
by
the
lawfulnesse
of
the
action
,
to
which
you
are
moved
;
and
of
the
end
.
Take
heed
therefore
,
of
committing
evill
,
under
the
faire
,
goodly
,
and
godly
pretence
of
a
good
end
.
The
Devill
hath
one
device
above
all
this
doctrine
:
He
will
sometimes
move
us
,
even
to
a
godly
worke
;
as
,
when
hee
is
informed
by
our
beaten
,
customary
,
and
daily
practice
,
that
wee
shall
draw
a
most
heavie
curse
upon
us
,
in
performing
the
worke
of
God
negligently
.
Observe
,
that
God
oftentimes
withdraweth
himselfe
,
and
yet
I
erre
,
not
himselfe
,
but
his
inward
lights
,
and
those
especially
,
which
are
tempered
with
the
sweets
of
comfort
,
from
his
neerest
and
dearest
friends
.
And
then
there
will
seeme
to
be
a
continuall
night
in
their
hearts
;
they
will
be
very
dry
,
and
desolate
;
as
receiving
no
drop
of
sensible
dew
from
Heaven
;
I
meane
,
of
spirituall
comfort
,
which
glads
the
heart
.
And
the
Tempter
will
say
,
and
often
say
,
they
are
forsaken
of
God
.
This
,
the
holy
One
of
Israel
doth
:
First
,
for
our
exercise
,
&
triall
.
You
may
reply
:
why
for
our
triall
?
God
knoweth
alreadie
,
what
wee
are
able
to
doe
,
and
above
this
,
what
wee
will
doe
,
put
upon
a
triall
.
It
is
so
.
But
hee
urgeth
us
upon
the
combate
,
that
wee
may
conquer
,
and
purchase
the
Crowne
,
promised
to
the
victory
.
No
man
shall
gaine
a
Crown
,
but
he
that
shall
fairly
,
and
lawfully
win
it
in
the
Combate
.
Nemo
potest
,
nisi
vicerit
coronari
;
nemo
autem
vincere
,
nisi
ante
Amb.
Commen
.
in
c.
4
Lucae
.
certaverit
.
Ipsi
quoque
coronae
major
est
fructus
,
ubi
major
est
labor
:
saith
Saint
Ambrose
:
No
man
can
be
crowned
,
except
hee
bee
a
conquerour
;
no
man
can
be
a
conquerour
,
except
he
fight
:
and
where
the
labour
is
great
,
the
crowne
is
more
precious
.
It
is
the
saying
of
old
Epicharmus
,
cited
by
Xenophon
in
his
Memorables
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
good
things
are
bought
with
labour
.
In
the
last
Psalm
,
where
the
Prophet
awaketh
us
with
his
praysing
God
in
all
kindes
of
Instruments
;
there
is
but
one
Instrument
mentioned
,
(
the
Trumpet
)
upon
which
wee
play
with
the
mouth
only
:
in
the
rest
,
wee
use
our
fingers
,
and
hands
:
to
declare
,
that
but
a
small
part
of
Gods
service
is
performed
with
the
mouth
:
Action
is
the
mouths
evidence
,
and
the
best
Musick
.
The
discourse
of
the
Mouth
,
signified
by
the
Trumpet
,
is
but
like
the
talk
of
a
common
Souldier
;
a
rapsodie
of
brags
,
and
boasting
.
And
although
GOD
foreseeth
sometimes
,
that
we
shall
be
foyled
in
the
combate
,
and
fall
,
both
from
the
victory
,
and
crowne
;
it
is
not
his
errour
;
for
his
helps
,
are
sufficient
to
gain
the
victorie
:
and
another
couragiously
working
with
the
like
helps
,
would
gain
the
victorie
.
For
,
saith
Saint
Paul
,
Wee
know
that
all
things
work
together
for
good
,
to
them
that
love
God
,
to
them
who
are
the
called
according
to
his
purpose
.
The
sufficient
,
and
efficacious
helps
of
God
,
in
this
onely
differing
;
that
helped
sufficiently
wee
do
not
,
because
wee
will
not
work
;
helped
efficaciously
,
wee
doe
.
Secondly
,
that
his
presence
when
hee
commeth
,
should
be
more
esteemed
.
If
day
should
alwayes
continue
;
the
Light
and
the
Sun
would
not
be
thought
so
faire
,
as
they
are
:
But
because
Day
commeth
and
goeth
,
sheweth
his
face
,
and
then
,
turneth
aside
;
Night
stepping
betwixt
day
and
day
,
teacheth
us
to
value
a
benefit
by
the
absence
of
it
.
And
thus
it
is
,
in
our
outward
affaires
;
Prosperity
and
Adversitie
,
making
day
and
night
in
the
life
of
Man
.
Thirdly
,
lest
wee
should
vainly
thinke
,
that
Gods
lights
,
and
inspirations
are
due
to
us
;
and
that
wee
have
true
title
to
them
,
and
the
continuance
of
them
:
and
lest
wee
should
be
proud
of
the
comfort
;
and
believe
,
that
it
comes
tributarie
to
us
,
or
as
a
payment
for
our
service
of
God
.
Lastly
,
lest
wee
should
love
God
more
for
the
comfort
,
then
for
himself
.
And
seriously
,
there
is
much
drosse
in
the
matter
,
when
we
are
always
comforted
in
our
prayers
;
for
,
the
comfort
is
acted
in
the
sensuall
part
of
the
soule
.
Yet
,
at
our
first
comming
to
God
,
and
in
our
conversion
to
him
,
hee
doth
cherish
us
with
many
speciall
comforts
,
which
stay
long
with
us
;
because
wee
came
lately
out
of
the
World
,
all
cold
and
torne
;
and
there
is
now
,
more
need
of
heat
:
Now
,
we
are
little
children
,
and
must
be
moved
to
goe
,
speake
,
and
aske
blessing
with
Sugar
,
and
with
Delicates
;
and
there
is
now
,
some
need
of
dandling
,
and
of
Songs
,
to
make
the
childe
smile
.
As
also
,
when
God
setteth
forward
,
sitting
in
the
midst
of
his
judgements
,
towards
sinners
;
he
beginneth
with
soft
,
and
fair
means
;
as
wee
likewise
ought
,
in
all
our
dealings
:
shewing
to
the
life
,
that
Gentlenesse
is
a
property
,
most
proper
to
him
;
as
taking
place
,
&
issuing
first
out
,
upon
all
occasions
.
To
close
up
this
Rule
:
By
any
means
defer
not
the
execution
of
inspirations
,
now
made
intentions
.
Neither
change
Gods
inspiration
,
for
a
new
intention
of
your
own
making
;
though
seemingly
good
,
and
plausible
.
For
,
though
it
be
good
in
it selfe
;
it
is
not
good
enough
,
put
in
ballance
with
the
pure
,
and
heavenly
inspiration
:
and
perhaps
,
God
sees
that
your
eternall
salvation
(
this
is
a
high
point
)
depends
upon
your
carriage
in
the
use
,
or
abuse
of
that
inspiration
:
I
suppose
,
it
pointeth
to
some
high
matter
.
The
Devill
hath
learned
it
,
of
the
Partridge
;
which
,
seeing
a
man
neer
to
her
nest
,
and
apprehending
danger
,
riseth
a
little
,
and
putteth
forward
with
a
weake
and
staggering
flight
:
then
presently
,
tumbleth
to
the
ground
,
as
if
there
were
a
fault
in
one
of
her
wings
.
Thus
again
,
and
again
,
and
perhaps
,
againe
:
And
playeth
the
counterfeit
;
till
having
tempted
without
the
helpe
of
reason
,
the
reasonable
creature
from
her
nest
,
shee
proveth
suddenly
,
and
strangely
recovered
of
her
hurt
,
and
flyeth
strongly
away
.
Thus
the
Devill
will
cunningly
winde
you
out
of
one
good
intention
,
into
another
,
not
so
good
,
or
not
so
good
for
you
,
in
the
knowledge
of
him
that
knows
you
:
draw
you
on
,
and
on
;
step
,
after
step
;
with
great
varietie
of
wittie
and
pretty
excuses
,
till
at
last
,
the
plot
gives
,
and
you
behold
your self
naked
,
and
wrought
miserably
out
of
all
.
Hee
would
be
a
mad
Devill
,
if
he
should
tempt
from
very
fair
,
to
very
foule
.
But
hee
hath
a
very
good
wit
of
his
own
,
though
hee
doth
not
use
it
well
:
hee
is
a
notable
workman
,
and
forgeth
choice
,
and
curious
pretences
.
A
malicious
man
,
as
big
with
poyson
,
as
the
Spider
;
will
commonly
say
:
Intruth
,
I
do
not
intend
to
endamage
my
Neighbour
(
far
be
that
from
mee
:
)
he
,
and
I
have
beene
old
acquaintance
,
I
knew
his
Father
well
:
I
desire
onely
,
to
save
my selfe
;
and
with
all
,
to
make
him
know
himselfe
;
to
humble
him
,
as
God
humbleth
sinners
,
no
otherwise
;
out
of
meere
charity
:
others
will
be
good
scholers
,
and
great
Proficients
by
this
example
;
I
shall
doe
a
world
of
good
.
And
thus
,
other
evill
doers
.
Now
,
your
end
is
indeed
,
evill
:
but
you
have
pull'd
a
very
good
end
or
two
,
and
those
but
imaginary
,
over
it
.
And
the
evill
end
lieth
hid
in
the
bottome
,
that
in
your
heat
,
and
while
the
matter
is
upon
the
Anvile
,
and
hot
in
the
hammering
,
you
scarce
know
your
own
end
,
your selfe
.
Although
the
thoughts
be
white
,
and
of
a
faire
skin
,
that
beget
the
action
immediatly
,
and
neerely
;
yet
the
remote
thoughts
may
sometimes
be
the
Authors
of
it
,
and
the
other
,
but
putative
&
supposititious
.
Though
the
Father
and
Mother
bee
white
,
if
the
Grandfather
was
an
Ethiopian
,
the
childe
is
sometimes
black
.
RULE
7.
LEt
this
be
thy
daily
Meditation
,
or
as
often
,
as
Time
,
and
thy
occasions
will
give
thee
leave
.
Revolve
in
thy
minde
,
the
life
and
death
of
our
most
loving
Saviour
.
Think
,
that
Christ
was
borne
in
a
journey
,
to
instruct
us
,
that
this
life
is
nothing
but
a
journey
,
which
wee
take
about
the
payment
of
tribute
to
Caesar
:
that
he
was
born
in
a
Stable
,
because
hee
came
to
seeke
men
,
that
were
transformed
into
beasts
:
that
he
,
who
calleth
himselfe
,
the
living
bread
,
chose
Bethlehem
,
interpreted
the
house
of
bread
;
and
a
poore
Village
,
for
his
Nativity
;
and
Hierusalem
,
the
principall
Citie
,
and
seat
of
the
Governour
,
frequented
with
great
resort
of
people
,
for
his
passion
.
It
was
the
meditation
of
S.
Leo.
Bethleem
praeelegit
Nativitati
,
S.
Leo
serm
.
1.
de
Epiph.
Hierosolymam
passioni
.
Present
thy
selfe
before
the
Babe
,
and
offer
with
,
the
three
Kings
,
Gold
,
Frankincense
,
&
Myrrhe
;
Gold
,
as
to
a
King
;
Frankincense
,
as
to
God
;
Myrrhe
,
as
to
a
man
,
liable
to
a
bitter
passion
;
the
gold
of
Charity
,
the
Frankincense
of
Devotion
,
the
Myrrhe
of
Sufferance
.
Rise
,
away
,
travell
into
Egypt
,
and
help
to
carrie
the
childe
;
and
in
the
way
talk
of
the
Messias
.
Up
againe
;
come
back
;
goe
into
the
Temple
;
Sit
down
,
and
heare
him
dispute
amongst
the
Doctors
;
and
observe
God
in
a
little
Doctor
,
triumphing
over
the
greatest
Doctors
.
Thrust
Judas
out
of
Christs
company
:
then
,
follow
as
one
of
his
Disciples
,
and
make
the
number
full
.
With
admiration
,
heare
his
doctrine
;
and
be
witnesse
to
his
miracles
.
Look
upon
him
in
his
Transfiguration
,
and
admire
the
beautifull
glimmerings
of
his
Godhead
.
Cast
thy
garments
in
the
way
,
and
throw
boughes
before
him
:
strip
thy selfe
of
all
,
and
submit
both
them
,
and
thy selfe
to
Christ
.
Be
present
in
the
Chamber
,
wait
upon
him
at
the
great
Supper
,
and
communicate
in
spirit
,
with
him
,
and
the
Disciples
.
And
kneeling
,
hold
the
Towell
,
and
Water
,
in
the
washing
of
the
poore
Fisher-mens
feet
.
Follow
into
the
Garden
;
and
conceive
,
that
as
Adam
,
and
wee
were
made
slaves
in
a
Garden
;
So
Christ
,
his
Father
having
promised
,
was
took
,
and
arrested
for
the
payment
of
the
ransome
,
in
a
Garden
.
Chide
the
three
Disciples
for
sleeping
,
and
say
,
fie
,
fie
,
can
you
not
watch
one
houre
with
your
Saviour
?
and
then
,
look
with
a
pittifull
eye
upon
him
,
and
wipe
the
sweat
of
bloud
from
his
browes
,
and
cry
,
Alas
poore
Saviour
.
Go
after
him
,
when
almost
all
the
Disciples
flie
.
Goe
with
him
,
from
Pilat
to
Herod
:
and
considering
,
that
hee
speaks
not
to
Herod
,
even
urged
by
a
question
;
Call
to
mind
,
that
Herod
had
killed
his
voyce
,
Iohn
the
Baptist
,
who
said
of
himselfe
,
I
am
the
voyce
of
one
crying
in
the
wildernesse
:
and
think
,
his
voyce
being
gone
,
how
could
he
speak
?
And
from
Herod
,
back
againe
to
Pilat
.
Behold
his
purple
robe
,
his
reed
,
his
crowne
of
thornes
;
and
ponder
,
what
gay
robes
indeed
,
rich
Scepters
,
and
crownes
of
gold
and
jewells
;
that
is
,
robes
,
scepters
,
and
crownes
of
glory
,
and
immortality
,
he
hath
purchased
for
us
.
Watch
with
him
,
all
the
night
,
and
feare
,
it
will
never
be
day
,
he
is
so
tormented
.
And
suppose
,
that
thou
seest
,
hearest
,
feelest
,
what
he
saw
,
heard
,
felt
,
and
that
thou
smellest
,
and
tastest
the
sweetnesse
of
his
patience
.
Accompany
him
the
next
day
,
and
help
to
carry
his
heavy
crosse
to
mount
Calvary
.
And
there
,
as
if
thou
hadst
beene
frozen
hitherto
,
thaw
into
teares
.
Run
with
all
thy
might
,
into
his
armes
,
held
out
at
their
full
length
,
to
receive
thee
,
whilest
he
hangeth
as
he
did
,
with
his
back
towards
the
ungratefull
Citie
Ierusalem
.
Think
profoundly
,
that
he
hath
suffered
his
feet
to
be
nail'd
together
,
to
demonstrate
,
that
both
the
Jew
,
and
Gentile
goe
now
in
one
path
.
Waigh
the
matter
:
Because
sinne
entreth
by
the
senses
,
therefore
his
Head
,
in
which
the
senses
most
flourish
,
is
crowned
with
searching
thorns
.
O
marvailous
!
what
King
is
he
,
or
of
what
Country
,
that
weares
a
crowne
of
thornes
?
Surely
,
the
King
of
all
afflicted
people
,
wheresoever
they
dwell
.
Because
the
hands
and
feet
are
the
outward
instruments
of
sin
:
therefore
,
his
hands
and
feet
are
nail'd
to
the
Crosse
,
for
satisfaction
.
Because
the
heart
is
the
inward
Fountaine
of
ill
thoughts
;
therefore
his
tender
heart
is
pierced
for
thee
.
And
hence
learne
,
if
thou
hast
sinned
more
grievously
in
any
part
of
thy
body
,
or
faculty
of
thy
soule
;
with
a
speciall
diligence
to
estrange
that
part
,
or
faculty
from
pleasure
.
Wonder
,
that
the
Thiefe
confessed
Christ
on
the
Crosse
,
when
even
the
Apostles
either
doubted
,
or
altogether
lost
their
Faith
of
his
Divinity
.
Here
unburden
thy
heart
of
all
the
injuries
,
ever
offered
to
thee
;
with
a
valiant
purpose
,
never
to
speak
of
them
againe
.
Lay
downe
all
thy
sinnes
at
the
foot
of
the
Crosse
,
whither
the
bloud
droppeth
;
with
a
firme
confidence
,
never
to
heare
of
them
againe
,
and
say
from
a
good
heart
with
S.
Austen
,
Ille
solus
diffidat
,
qui
S.
Aug.
lib.
de
vera
,
&
falsae
poenitentia
,
c.
5.
tantum
peccare
potest
,
quantum
Deus
bonus
est
:
Let
him
onely
be
diffident
,
who
can
sinne
so
much
as
God
is
good
.
See
him
,
as
farre
as
thou
canst
for
weeping
;
shaking
,
and
dying
;
and
mervaile
,
that
thy
owne
heart
shakes
not
;
and
dye
with
him
,
by
a
most
exact
mortification
.
Looke
pale
like
him
,
when
hee
was
dead
,
with
sorrow
for
thy
sinnes
.
Behold
him
layed
in
the
Sepulcher
;
and
though
the
Jewes
hide
him
,
and
binde
him
downe
with
a
great
stone
,
and
a
strong
chaine
over
it
,
fastned
in
both
ends
to
a
rock
,
as
old
History
mentioneth
:
and
though
the
foolish
Souldiers
watch
there
in
Armour
;
yet
doubt
not
,
but
thou
shalt
see
him
again
,
even
in
his
body
:
let
him
not
shake
thee
off
by
dying
.
Come
running
,
and
having
out-runne
thy
company
,
finde
white
Angels
in
the
Grave
;
and
pray
,
that
by
thy
Grave
,
thou
may'st
passe
to
Angels
.
Be
with
him
,
even
upon
the
mountaine
,
where
hee
ascended
;
and
there
,
kneele
before
him
,
mark
how
his
wounds
are
closed
,
and
be
glad
,
they
are
heal'd
againe
:
kisse
the
very
print
of
his
feet
in
the
ground
:
looke
upon
his
face
;
talk
to
him
,
pray
for
a
blessing
upon
thy selfe
,
and
the
world
;
confesse
thy
faults
;
uncover
thy
weaknesse
;
and
say
,
Lord
,
I
am
very
tender
in
this
part
;
begg
the
divine
help
:
then
,
as
it
were
,
dye
for
love
,
and
ascend
with
him
,
crying
;
O
Lord
,
leave
me
not
,
hitherto
I
have
followed
thee
,
now
take
me
with
thee
,
to
thy
Kingdome
:
and
after
this
,
give
thy selfe
gently
up
into
heaven
,
and
there
see
and
heare
those
things
,
which
neither
eye
hath
seene
,
nor
care
hath
heard
;
and
especially
,
the
things
,
which
concerne
the
entertainment
of
Christ
.
RULE
8.
THat
you
may
proceed
,
with
more
cheerefulnesse
,
both
in
your
speculations
,
and
in
the
part
of
practicall
performance
:
If
you
desire
to
know
,
whether
you
now
be
in
the
grace
,
and
favour
of
God
;
know
it
by
this
,
which
is
more
easie
to
be
knowne
:
whether
God
be
,
I
dare
not
say
in
grace
,
I
hope
I
may
say
,
in
favour
with
you
.
If
he
be
,
he
can
stirre
,
and
turne
you
,
as
he
pleaseth
:
and
it
is
your
daily
care
,
to
give
him
full
content
,
and
satisfaction
.
If
you
love
God
,
he
loveth
you
;
for
his
love
is
alwayes
the
first
Mover
;
and
it
commeth
from
his
love
of
you
,
that
you
love
him
.
Indeed
,
God
loveth
his
Enemies
,
as
we
likewise
,
ought
to
doe
:
but
his
enemies
doe
not
love
him
;
neither
doth
he
love
his
enemies
intimately
,
and
familiarly
,
as
hee
doth
his
friends
.
For
,
there
is
little
commerce
,
little
communication
,
(
which
is
both
the
exercise
,
and
recreation
of
love
)
betwixt
God
,
and
his
enemies
.
You
love
God
truly
,
if
prompted
by
the
love
of
him
,
you
preferre
him
,
and
his
law
,
in
all
cases
,
in
all
causes
:
and
when
you
rightly
fit
,
and
order
the
acts
of
your
election
;
not
giving
place
to
creatures
,
or
sins
,
(
which
as
they
are
sinnes
,
are
not
creatures
)
before
God
;
and
in
a
manner
,
defie
them
.
It
would
be
strange
above
ordinary
,
and
extraordinary
;
that
God
should
command
me
to
love
him
,
and
stirred
by
this
love
,
to
keepe
his
commandements
;
and
moreover
,
to
give
thanks
continually
,
for
the
spirituall
good
,
which
by
his
grace
,
he
worketh
in
me
:
and
yet
,
I
should
never
be
able
to
know
,
when
I
,
or
others
did
love
God
;
though
perhaps
,
it
might
prove
a
knot
in
respect
of
others
.
And
certainly
,
he
that
loveth
God
truly
,
is
highly
in
his
favour
.
For
the
true
love
of
God
,
virtually
containeth
Repentance
,
in
which
,
the
soule
is
united
by
Grace
to
God
;
and
the
love
of
God
it selfe
,
is
nothing
but
a
close
Union
of
the
soule
with
God
.
And
,
that
I
may
raise
my
discourse
to
an
infinite
height
,
The
holy
Ghost
,
being
the
love
of
the
Father
and
the
Sonne
,
is
a
firme
knitting
of
them
together
.
RULE
9.
WHen
you
see
,
or
learne
by
relation
,
that
another
is
oppressed
with
sicknesse
,
or
misery
;
goe
aside
presently
,
and
,
as
it
were
,
take
God
aside
with
you
,
and
pray
for
the
distressed
party
.
And
presently
,
if
occasion
give
way
,
visit
the
party
.
And
afterwards
,
when
you
are
gathered
up
together
,
body
,
minde
and
all
,
in
some
private
place
of
Recollection
,
imagine
your selfe
stuck
fast
in
the
like
misery
;
or
acting
the
mournfull
part
of
a
dying
man
,
with
a
certaine
feeling
of
grievous
paine
;
with
a
serious
consideration
of
the
comfortlesse
behaviour
of
your
friends
;
of
the
Physitians
weaknesse
,
and
wretched
ignorance
in
respect
of
Death
,
and
her
power
,
and
policy
;
and
of
the
fickle
nature
,
and
transitory
condition
of
riches
;
and
how
you
(
poore
man
)
shall
be
carried
away
in
a
sorry
sheet
,
layd
in
the
cold
ground
,
and
there
left
alone
,
while
those
,
who
accompanied
your
body
,
will
returne
cheerefully
,
almost
every
one
,
to
his
owne
home
,
and
now
and
then
,
talk
of
your
past
life
,
and
especially
your
sinnes
,
but
little
think
either
of
your
present
solitarinesse
,
desolation
,
or
rottennesse
.
And
then
,
let
your
better
,
and
more
sublime
thoughts
triumph
,
and
insult
over
the
vanity
of
the
world
.
For
alwayes
,
when
you
would
more
fully
contemplate
the
greatnesse
of
Gods
benefits
,
take
a
full
sight
of
his
lesser
favours
,
and
of
the
persons
,
upon
whom
,
the
greatest
benefits
are
not
bestowed
.
And
when
thou
beholdest
one
overflowne
with
drink
,
or
otherwise
offending
God
;
laugh
not
;
for
laughing
is
ordinarily
,
the
childe
of
delight
:
but
,
if
it
be
possible
,
looke
pale
upon
him
,
and
loath
his
beastly
practises
.
And
bee
truly
sorrowfull
,
that
so
good
a
God
,
whom
thou
lovest
,
and
desirest
to
love
above
all
things
,
should
bee
so
foully
dishonoured
.
And
let
a
chiefe
part
of
thy
daily
griefe
be
,
that
God
is
every
day
,
so
much
,
and
so
basely
injured
in
all
places
,
and
hath
beene
,
and
shall
be
in
all
places
,
and
in
all
Ages
.
And
whisper
to
thy selfe
in
a
corner
of
thy
heart
,
Now
,
now
wicked
men
sweare
,
lye
,
prophane
Gods
blessed
Name
,
drink
themselves
to
the
base
condition
of
beasts
,
love
beastly
women
more
then
God
.
These
blowes
upon
the
sweet
face
of
God
,
rebound
upon
my
heart
.
I
would
give
my
life
,
and
all
that
I
have
,
to
preserve
God's
honour
.
And
,
be
glad
againe
,
because
some
few
doe
serve
him
,
and
because
the
Saints
and
Angels
in
Heaven
,
doe
perfectly
honour
him
;
though
not
with
honour
,
equall
to
his
perfection
.
And
say
,
I
would
,
no
man
had
ever
sinned
,
did
now
sinne
,
or
would
sinne
hereafter
:
And
for
you
,
that
love
God
,
goe
on
with
comfort
,
double
the
heat
of
your
affection
towards
him
,
and
let
the
burden
of
the
song
still
be
,
O
God
,
I
love
thee
.
But
beware
,
that
in
hating
a
sinner
,
you
doe
not
hate
the
man
,
lying
under
the
sinner
.
Hate
sinne
in
it selfe
,
and
also
,
hate
it
in
such
a
person
,
but
hate
not
the
person
.
You
ought
to
make
an
incision
betwixt
the
marrow
,
and
the
bones
:
love
the
men
,
but
hate
their
manners
.
For
thy
enemies
,
hate
them
with
a
perfect
hate
,
and
let
the
highest
point
of
thy
sorrow
be
,
that
they
are
enemies
to
God
,
&
that
in
being
enemies
to
thee
,
they
crook
thee
to
their
devices
,
&
use
thee
to
forward
them
upon
the
downfall
of
eternall
damnation
.
It
is
a
sinne
,
as
black
as
the
devill
,
to
hate
the
devill
;
if
we
doe
not
seperate
,
and
distinguish
the
object
of
our
hate
,
from
God's
white
creature
in
the
devill
.
Yet
,
make
a
broad
difference
betwixt
the
imperfections
of
men
,
and
their
foule
enormities
.
Beare
the
burden
of
another's
imperfections
,
for
so
thou
shalt
fulfill
the
law
of
Christ
,
and
move
God
,
and
thy
neighbour
,
to
beare
with
thee
.
In
a
presse
of
people
,
one
giveth
way
to
the
other
:
Bricks
are
made
square
,
to
lay
the
pavement
even
.
God's
dearest
children
have
their
imperfections
,
and
their
skarres
,
even
in
their
faces
;
that
they
may
be
humble
,
and
acknowledge
themselves
to
bee
what
they
are
:
which
imperfections
are
,
as
it
were
,
the
drosse
,
and
earth
of
the
soule
.
And
yet
,
wee
may
not
consort
with
knowne
,
and
professed
sinners
.
The
Minister
is
not
true
to
his
Religion
,
that
is
a
silent
Companion
of
Popish
Priests
:
and
it
is
not
a
good
signe
,
or
symptome
,
that
Franciscus
à
Sancta
Clara
,
alias
Damport
,
admitted
him
to
a
perusall
of
his
Deus
,
Natura
,
Gratia
,
before
it
was
printed
;
and
yet
,
he
so
farre
went
on
with
that
wicked
,
and
unworthily
insinuating
Book
,
that
hee
suffered
it
to
take
it's
course
without
a
discovery
.
How
can
this
be
characterized
,
but
A
holding
of
Counsell
with
Gods
enemies
?
He
is
my
neighbour
:
but
,
the
more
holy
,
and
more
excellent
Obligation
may
not
be
broken
,
to
set
free
,
and
save
the
meaner
:
when
the
one
in
reason
and
religion
,
inferres
the
destruction
of
the
other
.
Hee
and
I
are
Pastors
,
and
Pastors
are
so
called
,
à
pascendo
,
because
they
must
feed
their
flocks
.
Of
strangers
,
the
Shepherds
,
being
admonished
from
heaven
did
first
adore
the
good
Shepherd
:
and
in
the
time
when
the
Shepherds
watched
over
their
flocks
,
news
came
to
them
of
a
Saviour
.
It
is
not
the
Shepherds
place
,
where
the
Wolves
haunt
;
except
his
businesse
be
,
to
catch
them
,
or
chase
them
away
.
RULE
10.
HAve
a
most
vigilant
care
,
that
neither
your
cloaths
,
ordained
onely
to
cover
nakednesse
,
and
to
put
you
in
minde
of
originall
sin
,
and
the
first
Garment
of
fig-leaves
;
nor
diet
bee
curious
.
What
doth
it
availe
thee
,
whether
thy
meat
,
or
drinke
be
sweet
,
or
bitter
?
it
stayeth
but
a
little
in
the
taste
.
Doe
not
over-load
your selfe
in
eating
,
or
drinking
:
but
,
when
you
are
at
the
Table
,
leave
always
some
speciall
thing
,
which
indeed
,
you
could
well
,
and
safely
eat
or
drinke
,
but
will
not
;
because
you
will
understandingly
bridle
your
owne
will
,
and
sensuall
Appetite
.
Let
not
sleepe
hold
you
long
in
her
armes
,
but
shake
her
off
,
and
rise
cheerfully
to
performe
the
will
of
him
,
that
sent
you
into
the
World
.
Let
not
your
recreation
be
more
choice
,
neither
flow
in
a
greater
measure
,
then
due
,
and
fit
necessitie
requireth
.
For
so
,
you
may
please
God
as
truly
,
in
the
pleasing
Acts
of
Recreation
,
as
in
the
laborious
,
and
painfull
exercise
of
solid
vertue
.
And
the
most
precious
Time
,
which
others
vainly
cast
away
in
drinking
,
feasting
,
gaming
,
sporting
,
and
in
the
pursuit
of
loose
,
and
idle
vanities
;
fastning
upon
earthly
things
,
because
they
are
altogether
estranged
from
things
heavenly
;
passe
thou
in
feare
and
trembling
,
in
pious
meditations
,
and
in
the
thoughts
of
Angels
:
You
must
goe
always
holding
up
your
clean
garment
,
that
it
be
not
defiled
.
RULE
.
11.
WHen
you
are
put
on
by
a
strong
,
and
vehement
desire
,
towards
an
indifferent
thing
,
by
force
bow
the
will
another
way
.
For
in
the
full
mastering
of
the
powers
,
and
passions
,
standeth
absolute
mortification
;
and
consequently
,
true
perfection
.
And
truly
,
when
wee
desire
,
or
love
a
temporall
thing
above
an
ordinary
manner
,
GOD
doth
ordinarily
,
and
extraordinarily
chastise
us
in
it
,
or
by
it
,
or
by
the
want
of
it
:
because
it
breedeth
a
great
expence
of
Time
;
and
the
desire
,
and
love
due
to
God
,
are
turned
upon
a
creature
.
When
wee
so
love
our
children
,
that
wee
look
over
,
or
countenance
vices
in
them
;
we
are
commonly
punished
in
them
:
they
bring
our
gray
haires
with
sorrow
to
our
graves
.
And
likewise
,
when
wee
abhorre
,
and
are
wholly
averted
from
an
indifferent
thing
,
God
sendeth
it
in
a
full
showre
upon
us
:
with
a
purpose
to
kill
,
and
mortifie
our
wils
,
and
affections
.
Some
things
,
although
not
evill
in
themselves
,
may
not
be
lawfully
desired
;
as
our
own
praise
,
and
honour
beyond
the
straine
of
our
condition
.
The
love
of
God
can
never
be
immoderate
,
because
it
can
never
be
greater
,
then
the
thing
,
which
is
loved
:
and
the
will
in
loving
,
if
it
be
carried
directly
to
God
,
can
never
be
disordinate
.
Fast
often
.
And
if
thy
body
be
able
to
goe
under
the
burthen
,
let
not
thy
Fast
admit
of
any
kind
of
nourishment
.
And
then
,
aske
the
benefits
,
thou
most
desirest
.
And
by
the
way
,
remember
,
that
to
fast
,
as
also
to
heare
Sermons
,
are
not
properly
vertuous
Acts
,
but
the
ready
wayes
to
verture
.
And
therefore
,
if
the
Body
be
not
laid
under
the
Soule
,
by
fasting
;
and
the
Soule
farthered
in
the
practice
of
vertues
,
by
hearing
Sermons
;
no
good
is
done
,
but
harme
in
abundance
:
God
is
tempted
,
Time
abused
,
Holy
dayes
are
prophaned
,
The
soul
with
God's
Image
,
defiled
;
and
these
outward
acts
puff
us
up
,
and
wee
contemne
others
,
as
prophane
persons
.
The
Soule
is
Mistris
(
I
say
not
,
absolute
Mistris
)
of
the
Body
.
And
therefore
,
her
end
being
supernaturall
,
and
transcending
all
other
ends
;
to
comply
with
it
,
shee
may
curbe
and
subdue
the
body
,
as
she
in
reason
pleaseth
.
The
Soul
of
the
Cōfessor
giveth
up
his
Body
to
punish
ment
;
and
the
Soul
of
the
Martyr
,
his
body
to
death
and
dissolution
;
in
the
pursuit
of
their
end
.
Zeno
saith
,
Remorabantur
in
luce
detenti
,
quorum
membris
pleni
erant
tumuli
:
They
remained
alive
,
and
conversed
with
the
living
;
with
whose
members
,
as
,
tongues
,
hands
,
fingers
,
feet
,
the
Tombs
of
the
dead
were
replenished
.
Yet
break
not
your
body
,
by
fasting
;
for
so
,
you
may
cut
it
off
from
the
fit
exercise
of
Vertue
,
and
Gods
service
:
and
hee
,
that
commands
thee
,
not
to
kill
thy
Neighbour
,
will
not
suffer
thee
,
to
be
thy
owne
murderer
.
Be
not
dejected
,
because
you
are
weak
,
and
cannot
perfectly
master
your
Bodie
;
for
God
delighteth
to
manifest
,
and
shew
his
strength
in
your
weaknesse
:
Strength
,
and
weaknesse
are
best
met
together
.
When
you
fall
,
catch
hold
upon
God
,
and
rise
:
falling
again
,
again
rise
.
Indeed
,
hee
that
goeth
smoothly
on
,
when
all
things
smile
upon
him
;
and
returneth
backe
,
when
the
winde
bloweth
in
his
face
;
will
never
come
to
his
own
Countrey
.
And
here
note
,
that
God
dealeth
with
his
Servants
,
and
with
all
people
,
now
by
faire
means
,
and
now
again
,
by
foule
.
But
it
is
a
very
suspitious
,
and
doubtfull
businesse
,
when
we
have
more
faire
,
and
flowry
way
,
then
foule
,
and
stonie
:
and
it
is
very
likely
,
that
God
hath
now
cast
off
the
care
of
us
.
The
badge
of
Prosperity
is
one
of
Death's
marks
.
The
Oxe
is
fed
full
,
and
fat
for
the
Shambles
.
God
punisheth
his
best
Servants
,
to
wean
them
from
the
World
,
and
to
better
their
waight
of
Glory
;
Hee
chastiseth
every
childe
,
which
he
receiveth
.
And
therefore
,
when
wee
sin
,
and
our
sin
is
not
followed
with
punishment
,
but
one
sinne
is
punished
with
another
,
&
that
other
,
with
another
;
it
is
a
most
fearful
case
:
for
then
God
sheweth
,
he
hath
a
farther
ayme
,
then
temporall
punishment
.
As
likewise
,
when
wee
have
no
sense
,
or
feeling
of
our
sins
,
no
spirituall
tribulation
,
the
soule
is
dangerously
affected
.
RULE
.
12.
WHen
thou
art
set
on
fire
with
a
Temptation
of
the
flesh
,
apply
thy selfe
instantly
,
to
some
kinde
of
employment
:
saying
:
Go
Devill
,
now
I
read
your
basenesse
in
a
big
letter
:
Truly
,
now
you
begin
to
be
a
meere
Foole
;
this
is
plaine
filthines
.
How
strangely
the
Divell
hath
besotted
,
yea
,
bewitched
men
!
Some
love
women
,
far
inferiour
both
in
body
and
minde
,
to
their
wives
,
whom
they
neglect
:
damping
and
discountenancing
their
loves
.
But
God
will
perhaps
punish
them
,
as
his
manner
is
,
with
punishments
,
like
to
their
sins
.
Other
wives
may
succeed
,
that
will
doat
upon
their
Husbands
Inferiours
.
From
love
,
worse
then
hate
;
and
from
false
women
that
fry
with
love
towards
other
men
,
their
Husbands
yet
breathing
,
Good
Lord
,
deliver
us
.
For
,
they
are
like
faire
,
strong
,
and
heavie
Chests
,
that
appeare
to
the
eye
,
and
hang
upon
the
hand
,
as
if
they
were
rich
in
money
,
plate
,
and
jewels
;
but
are
stuffed
only
with
stones
,
hay
,
and
browne
paper
.
As
their
gifts
,
so
they
.
The
sin
of
the
flesh
is
now
more
hainous
,
then
it
was
before
the
Incarnation
of
Christ
,
because
it
tainteth
the
flesh
,
which
he
took
,
&
which
he
hath
already
glorified
.
Parce
in
te
Christo
,
saith
one
,
Spare
Christ
in
thy selfe
.
And
fright
away
the
Temptation
,
with
a
loathing
and
execration
of
such
Beastlinesse
,
&
with
contempt
of
so
base
,
and
so
quicke
a
pleasure
;
accompanied
with
shame
,
and
with
such
a
thought
as
this
,
I
am
a
Villain
;
and
followed
with
shame
,
hate
,
and
sorrow
,
much
unlike
Repentance
.
After
your
Triumph
over
Temptation
,
or
your
escape
from
danger
;
run
to
God
,
the
onely
disposer
of
your
affaires
,
when
they
turne
to
vertuous
Good
;
and
give
him
,
humble
thanks
.
And
reflect
upon
your
misery
,
if
you
had
fallen
under
that
Temptation
,
or
Danger
.
Then
search
into
the
secret
,
and
learn
,
whether
you
did
not
by
some
former
offence
,
pull
the
Temptation
,
or
danger
upon
your selfe
;
which
God
now
used
,
as
a
warning
.
And
look
with
a
neere
eye
,
into
the
deep
craft
of
the
Devill
.
And
for
the
present
;
mark
how
painfully
hee
kindleth
,
and
bloweth
the
coals
of
emulation
betwixt
Brethren
,
Sisters
,
Scholers
,
men
of
the
same
Trade
,
people
living
in
the
same
House
,
Neighbours
,
Families
,
Countries
.
How
hee
createth
mistakes
,
suspitions
,
jealousies
,
with
a
purpose
to
call
up
Anger
.
I
wil
tel
you
;
A
great
Author
is
of
opinion
,
that
the
devil
doth
oftentimes
,
set
Dogs
together
by
the
eares
,
that
hee
may
provoke
men
to
quarrell
.
By
the
falling
out
of
two
children
,
playing
at
ball
,
hee
turned
all
Italy
into
a
combustion
,
wherein
many
thousands
lost
their
pretious
lifes
:
passing
by
degrees
(
as
hee
doth
in
all
his
Temptations
)
from
children
to
men
,
from
Parents
to
all
of
the
same
bloud
,
from
them
to
friends
,
and
from
these
friends
to
their
friends
,
and
their
friends
friends
:
from
houses
to
Cities
,
from
Cities
to
Countries
;
and
all
this
began
from
the
play
of
two
little
children
.
I
will
give
you
a
touch
of
his
wonderfull
deceits
,
out
of
my
Experience
:
One
seeing
a
dead
man
,
and
hearing
the
people
that
were
present
,
say
,
it
was
a
beautifull
corps
;
was
fired
with
a
great
Temptation
,
to
kill
himselfe
;
that
it
might
be
said
of
him
likewise
,
It
is
a
beautifull
corps
.
This
was
a
vain-glorious
end
;
now
for
a
seemingly
vertuous
end
:
Another
would
faine
have
killed
himselfe
,
that
he
might
have
revenged
God's
quarrell
,
and
made
an
end
of
sinning
against
so
blessed
,
and
sweet
a
God
.
The
devill
is
a
great
Politician
,
he
hath
his
faire
ends
,
and
his
foule
ends
;
ends
to
shew
,
and
ends
,
which
hee
will
not
shew
;
ends
,
that
are
but
veyles
,
drawne
over
his
ends
;
ends
,
without
end
;
many
ends
for
one
action
.
This
is
not
the
rich
Jesuits
Rule
,
but
the
poore
Carpenters
Rule
.
And
more
Rules
of
this
kind
,
(
because
I
must
not
dwell
here
,
betwixt
Spaine
,
and
the
Low-Countries
)
you
shall
meet
with
,
hereafter
.
THE
FOVRTH
BOOKE
.
CHAP.
I.
THe
provinciall
of
the
English
Jesuits
,
being
my
Kinsman
,
and
the
onely
Papist
of
all
my
Kindred
;
(
who
died
soone
after
)
sent
me
to
the
English
Colledge
in
Rome
.
And
in
my
journey
,
when
I
came
to
Marselles
,
a
Port-towne
in
the
remote
parts
of
France
;
I
was
strongly
conceited
,
that
by
the
prayers
of
Saint
Mary
Magdalene
,
(
whose
shrine
,
and
chiefe
reliques
were
not
farre
off
)
I
should
gaine
the
benefit
of
a
good
winde
,
and
be
conveyed
(
as
I
was
informed
,
I
might
have
beene
)
in
foure
and
twenty
houres
to
Rome
.
And
therefore
I
prayed
earnestly
to
her
:
but
shee
did
not
heare
me
:
and
my
conceit
was
very
weake
,
though
it
was
very
strong
.
For
sixe
long
weekes
passed
before
I
could
recover
Rome
.
It
is
worthy
to
be
knowne
,
that
in
Marselles
,
when
I
passed
through
it
to
it
Rome
:
there
were
but
foure
or
five
Jesuits
;
and
those
in
a
house
,
in
the
best
roome
of
which
they
could
scarce
all
together
turn
themselves
round
:
but
two
yeares
after
,
when
I
returned
;
their
number
was
exceedingly
encreased
,
and
they
were
seated
in
three
faire
houses
:
One
,
a
casa
professa
,
as
they
call
it
,
for
their
old
men
;
another
a
Colledge
for
their
Students
;
and
the
third
a
house
for
the
tutoring
of
their
novices
.
And
it
is
not
unworthy
to
be
knowne
that
there
is
not
a
Papist
of
any
worth
in
England
,
whose
worth
in
the
matter
of
his
estate
,
the
Iesuits
doe
not
exactly
know
,
and
have
not
set
downe
in
writing
:
and
that
the
Jesuits
doe
every
where
professe
and
publish
themselves
to
be
in
debt
;
that
they
may
be
thought
poore
;
and
lie
the
more
openly
,
open
to
the
Charity
of
people
.
When
I
came
within
halfe
a
dayes
journey
of
Rome
,
and
beheld
part
of
Saint
Peters
Church
,
I
was
taken
presently
,
(
and
I
have
often
wondred
at
it
)
with
a
strange
rising
of
Spirit
against
the
City
and
Church
of
Rome
:
By
which
,
I
did
as
it
were
,
presage
what
I
should
afterwards
know
.
The
Church
of
this
Colledge
is
all
painted
in
the
inward
.
And
the
pictures
counterfeit
men
and
women
,
that
were
hang'd
,
or
beheaded
in
England
(
as
they
speake
)
either
in
the
profession
of
faith
,
or
the
defence
of
vertue
.
And
the
painter
played
the
counterfeit
too
.
For
,
he
hath
cunningly
mingled
old
stories
with
these
of
late
dayes
;
the
more
to
deceive
the
beholder
;
and
to
passe
them
all
under
the
same
cause
.
Truely
,
if
my
power
had
beene
pound-waight
with
my
will
;
the
Schollers
should
have
complained
to
the
Pope
of
the
foule
abuses
,
which
have
besmeared
the
Government
of
this
Colledge
.
It
was
significant
,
that
F.
Fitz-Herbert
wrote
a
booke
against
Matchiavell
:
for
why
?
said
one
of
our
Schollers
at
Rome
?
that
he
might
not
seeme
to
be
what
he
was
a
Matchiavellian
;
because
our
craft
is
void
,
if
we
are
knowne
to
be
crafty
.
In
this
Towne
the
tricke
of
counterfeiting
,
is
in
great
request
.
For
many
vile
Caitifes
are
permitted
to
counterfeit
themselves
possessed
with
Devils
,
and
openly
in
the
Churches
,
to
make
strange
signes
and
motions
with
the
eyes
,
mouth
,
tongue
,
hands
,
and
with
the
whole
frame
,
and
building
of
the
body
;
to
impresse
a
beliefe
into
the
soft
,
and
ignorant
Congregation
,
that
the
Devill
is
more
stirred
,
and
they
more
tormented
,
with
the
sight
of
such
and
such
reliques
,
of
these
and
these
Images
,
and
the
like
:
the
learned
part
of
people
knowing
,
and
confessing
they
are
foule
dissemblers
.
Here
I
heard
it
confessed
that
the
Jesuits
were
openly
convinced
in
Rome
by
the
Dominicans
,
to
have
corrupted
Saint
Austin
.
And
that
of
Saint
Brigit
,
and
Saint
Catherine
;
the
one
had
a
revelation
from
God
,
that
the
Virgin
Mary
was
not
conceived
in
originall
sinne
;
and
the
other
that
she
was
.
I
heard
it
likewise
avouched
by
themselves
;
that
in
the
Inquisition
,
when
they
combate
with
a
person
,
whom
they
cannot
crook
and
bowe
to
their
owne
purposes
,
some
young
Ruffian
appeareth
to
him
by
night
,
in
the
most
horrid
shape
of
a
Devill
,
who
telleth
him
,
with
a
voice
like
a
Devill
,
that
all
of
his
opinion
are
damned
in
Hell
;
and
that
a
very
deepe
place
is
there
provided
for
him
:
which
must
needs
work
upon
a
man
used
to
darknesse
,
and
affliction
,
and
to
solitary
thoughts
.
But
the
truth
of
God
is
all-sufficient
,
and
doth
not
call
deceit
,
to
helpe
her
.
My
reader
must
thinke
in
reason
,
that
I
could
not
but
step
aside
into
a
corner
,
and
say
privately
:
Have
I
forsook
all
my
noble
friends
,
and
good
fortunes
,
to
spot
my selfe
with
deceit
,
and
hypocrisie
?
Nothing
is
more
certaine
,
then
that
the
Inquisition
is
a
Den
of
horrour
,
and
deceit
.
The
English
Jesuits
and
Monkes
have
a
great
account
to
give
for
a
man
,
who
was
a
Monke
in
Paris
,
and
one
of
the
most
able
Schollers
in
the
Christian
world
.
This
Monke
wrote
a
learned
booke
against
equivocation
:
And
had
formed
another
booke
;
(
but
it
never
saw
light
)
the
subject
of
which
was
,
that
the
Pope
is
Antichrist
.
Him
they
carried
(
having
by
cunning
meanes
bended
the
higher
powers
to
them
)
into
the
Low-Countries
;
and
laid
up
fast
in
a
Castle
neere
Brissels
;
and
for
more
terrour
,
they
barred
him
up
in
a
comfortlesse
chamber
,
hanging
over
a
Water-mill
:
and
had
they
but
stirred
a
certaine
device
,
made
for
the
purpose
;
the
whole
frame
of
the
boards
had
turned
under
him
,
he
lost
his
footing
,
fell
downe
,
and
been
ground
into
a
thousand
peeces
.
But
they
reserved
him
to
bee
a
more
publike
example
.
And
the
like
precipice
they
have
at
Rome
,
in
the
Castle
of
S.
Angelo
,
receiving
the
miserable
creature
that
is
throwne
downe
,
in
every
part
of
his
body
,
with
most
sharpe
pikes
.
This
Monke
they
conveyed
to
the
Inquisition
at
Rome
,
where
they
so
terrified
him
with
the
blacke
thoughes
of
being
burned
;
that
they
drove
him
into
madnesse
.
And
he
was
then
carried
to
the
Bedlam
of
Rome
;
and
there
bound
in
the
necke
with
an
iron
collar
,
and
secured
with
an
iron
chaine
to
the
post
of
a
bed
:
where
he
spoke
the
Fathers
,
both
Greeke
,
and
Latine
,
to
the
great
admiration
of
all
Schollers
that
were
present
.
They
are
as
cruell
,
as
we
mercifull
.
The
Colledges
both
of
Rome
and
Spaine
,
are
seldome
without
a
mad-man
.
In
both
places
I
saw
examples
.
And
the
mad
man
in
the
Colledge
at
Rome
,
had
beene
a
fugitive
from
the
Church
of
England
.
And
his
words
to
them
continually
were
,
vos
me
fascinastis
,
yee
have
bewitched
me
:
But
he
was
the
daily
jeere
of
them
all
.
O
that
the
Schollers
in
our
Universities
were
all
as
wise
as
they
are
learned
!
CHAP.
II.
THere
is
a
holy
place
in
a
Church
in
Rome
,
called
the
Sanctum
Sanctorum
,
where
they
receive
,
as
they
say
,
that
part
of
skin
which
was
cut
from
Christ
in
his
Circumcision
:
and
one
of
the
Popes
a
great
while
agoe
,
attempting
to
looke
upon
it
;
a
mighty
storme
comming
in
thunder
,
and
lightning
,
and
a
fierce
winde
indangered
the
whole
Citie
,
and
frighted
away
his
purpose
.
It
was
an
old
objection
,
that
in
Rome
,
when
they
set
a
fresh
Maid
to
sale
in
the
Stewes
,
they
hang
a
Flagge
,
(
a
knowne
signe
)
out
of
a
window
.
One
of
our
Jesuits
in
Spaine
,
to
blot
out
this
objection
,
said
,
the
hanging
was
exposed
in
honour
of
the
Sacrament
.
But
I
being
in
Rome
(
although
some
hangings
are
exposed
to
glorifie
the
Sacrament
)
found
the
objection
to
be
true
,
and
sound
.
And
it
is
not
agreeable
to
the
decencie
of
Religion
,
that
those
eminent
Princes
,
the
Cardinals
,
should
behave
themselves
with
such
open
curtesie
towards
noted
women
,
noted
onely
for
their
publike
profession
of
wickednesse
:
or
cover
one
nakednesse
with
another
;
the
naked
wals
of
their
Palaces
,
with
pictures
,
moving
to
lust
,
and
venery
.
The
deepe
Monke
at
Doway
,
recreated
me
with
a
sweete
historicall
relation
;
and
affirmed
the
matter
to
have
beene
done
within
a
few
yeares
.
Their
Agent
at
Rome
,
having
recourse
to
a
Cardinall
,
as
his
occasions
wav'd
him
;
the
Cardinall
frowned
upon
him
,
and
urged
,
that
the
Priests
in
England
,
as
he
heard
,
were
much
given
to
women
.
The
Agent
being
a
subtill
head
,
and
knowing
the
inclination
of
the
Cardinall
,
replyed
,
that
indeed
,
the
English
women
were
a
powerfull
temptation
;
and
that
young
comely
Maids
brought
the
Priests
every
night
to
their
chambers
.
The
Cardinall
gave
an
Italian
action
with
his
shoulders
,
and
answered
,
Friend
,
if
it
be
so
,
you
say
truth
,
the
temptation
is
very
powerfull
:
and
so
the
quarrell
ended
;
and
the
Cardinall
began
to
be
graciously
kinde
.
Two
chiefe
things
I
much
wonder
at
in
the
Cardinals
.
First
,
that
many
of
those
high
persons
are
men
of
meane
,
low
,
and
inferiour
learning
.
Secondly
,
that
a
young
stripling
in
a
thred-bare
coate
,
his
Uncle
being
chosen
Pope
,
is
the
next
day
,
a
most
eminent
Prince
,
and
little
differing
from
a
King
.
A
notable
thing
passed
in
Rome
,
a
small
time
before
my
arrivall
thither
.
It
was
,
that
the
Pope
picked
a
quarrell
with
the
Bishop
of
Spalato
,
(
whom
he
had
received
into
Rome
with
great
pompe
,
comming
from
us
)
under
a
colourable
pretext
,
that
he
inclined
to
the
Grecian
Schisme
.
For
hee
would
not
suffer
so
great
a
scandall
to
goe
unpunished
,
lest
it
should
draw
others
into
its
owne
example
:
and
he
could
not
punish
it
without
a
colour
.
And
therefore
he
was
lodged
in
the
Castle
,
where
he
quickly
dyed
of
griefe
:
and
his
body
was
burned
in
campo
Fiori
,
a
place
in
Rome
like
Smithfield
in
London
.
I
humbly
desire
all
religious
people
,
when
they
talke
of
this
pamper'd
man
,
not
to
think
of
me
.
He
was
not
a
native
of
this
Countrey
;
and
in
many
things
he
behaved
himselfe
like
an
Atheist
,
and
an
Epicure
:
he
was
cut
out
into
a
Dissembler
,
when
he
was
young
;
for
,
he
had
beene
a
Jesuit
;
I
never
was
,
but
abhorre
the
name
.
In
Ligorne
,
a
Towne
lying
by
the
Mediterranean
Sea
,
and
subject
to
the
Duke
of
Florence
;
I
saw
the
man
,
upon
whom
,
part
of
a
wall
fell
,
and
held
him
to
the
ground
,
while
he
was
tooke
in
the
act
of
villany
with
a
Calfe
:
and
money
had
redeemed
him
.
And
yet
notwithstanding
,
it
was
one
of
the
cherishing
stories
,
with
which
the
notable
Monke
of
Doway
,
did
ease
me
of
my
burden
:
That
an
Italian
Gentleman
having
sent
a
wicked
Varlot
to
cut
off
the
nose
of
his
enemy
:
(
and
there
are
persons
both
in
Italy
and
Spaine
,
to
be
hired
for
such
damnable
purposes
:
)
And
the
deed
bein
done
,
the
wronged
person
recollected
his
spirits
,
and
desired
to
know
the
summe
,
by
which
he
was
induced
to
that
foule
enterprise
.
Which
being
told
,
he
gave
the
like
summe
for
the
performance
of
the
same
exploite
upon
the
other
.
And
the
same
vile
instrument
,
in
the
very
same
manner
,
upon
the
same
conditions
,
cut
off
the
nose
of
him
that
first
imploy'd
him
.
In
Italy
they
bury
altogether
in
Vaults
,
and
in
the
time
of
my
residence
there
,
the
Friers
had
conveyed
a
Maid
under
ground
,
and
having
abused
her
,
killed
her
in
her
grave
.
Salvianus
is
a
great
enemy
to
these
Hypocrites
.
His
words
in
one
place
,
are
:
Quid
agis
,
stulta
persuasio
?
Peccata
interdixit
Salv.
l.
5.
de
Guber
Dei
.
Deus
,
non
matrimonia
.
Foolish
perswasion
,
what
doest
thou
?
the
Law
of
God
forbiddeth
sinne
,
not
marriage
.
But
why
doe
I
taxe
them
for
killing
?
It
is
scarce
so
hainous
in
Italy
,
to
kill
a
man
,
as
to
kill
a
dog
.
When
a
man
is
killed
in
the
streets
of
Rome
,
another
perhaps
will
step
to
him
,
and
looke
if
he
know
the
face
,
to
quiet
his
thoughts
concerning
his
own
friends
:
but
he
goes
his
way
againe
presently
,
and
makes
no
strange
matter
of
murder
,
it
is
so
common
.
The
way
of
the
Italians
is
,
(
as
the
Colledge
hath
taught
me
)
after
a
quarrell
betwixt
two
,
one
deviseth
presently
how
he
may
kill
his
adversary
,
upon
this
foundation
,
because
he
must
either
kill
or
be
kill'd
.
Yet
in
the
execution
of
a
condemned
person
in
Spaine
,
I
cannot
(
no
,
I
cannot
)
but
observe
one
commendable
passage
;
which
I
could
wish
that
their
practice
would
commend
to
our
imitation
.
Sure
it
would
bee
a
matter
of
high
and
publike
concernement
.
The
offender
being
dead
,
immediately
standeth
up
by
him
,
hanging
or
lying
as
a
triumph
of
justice
,
a
Priest
or
Minister
,
who
presently
maketh
a
speech
to
the
people
,
not
unlike
a
Sermon
;
wherein
he
treats
of
his
offence
of
the
Diabolical
delusions
,
in
which
he
was
ensnared
by
little
and
little
:
of
his
former
life
,
and
of
the
manifestation
of
the
divine
justice
in
his
end
,
and
death
.
At
which
time
,
he
doth
so
point
to
the
dead
body
,
and
so
often
shew
it
to
the
eyes
of
the
people
,
whose
hearts
are
already
strucke
with
the
horror
of
his
present
ruine
;
and
moreover
,
he
doth
so
charge
,
and
warne
the
people
by
his
example
;
and
cries
so
many
times
,
looke
here
you
who
are
alive
;
that
indeed
he
moves
exceedingly
to
good
life
.
If
I
goe
on
,
I
shall
never
have
done
.
CHAP.
III.
OUr
ghostly
Father
in
the
Colledge
,
was
an
old
Jesuit
;
who
had
said
freely
amongst
his
companions
,
that
hee
had
laboured
in
digging
under
the
Parliment
house
,
till
every
thred
of
his
shirt
was
wet
.
This
man
was
not
a
fit
Ghostly
Father
for
young
Schollers
,
looking
towards
England
.
The
words
were
proved
against
him
by
the
titular
Bishop
of
Chalcedon
:
from
whose
mouth
I
received
them
.
Who
shewed
me
likewise
a
silver
meddall
,
in
which
Father
Garnet
was
decked
with
the
ornaments
of
a
Saint
,
and
joyned
with
S.
Ignatius
Loyola
.
I
am
bound
also
to
his
Lordship
for
the
sight
of
two
pictures
of
Garnets
strawe
,
each
representing
it
in
a
severall
forme
,
and
one
being
the
second
edition
,
when
the
former
had
beene
formerly
reprehended
,
even
by
me
,
said
the
Bishop
.
I
hope
the
Jesuits
will
not
deny
that
I
lived
warily
,
and
piously
amongst
them
;
and
glewed
my selfe
fast
to
my
meditations
when
others
neglected
them
,
and
slept
their
time
away
;
who
,
when
the
seven
Sleepers
were
read
in
the
Martyrologe
at
supper
,
would
merrily
put
off
their
caps
in
honour
of
them
.
But
I
will
onely
take
my
leave
of
his
Holinesse
,
and
then
goe
from
Rome
.
For
I
was
sent
hence
by
the
Pope
to
England
,
to
convert
soules
;
and
I
brought
out
of
his
Treasure
,
three
thousand
Indulgences
with
me
,
which
I
meane
to
keepe
till
they
are
dearer
.
The
Pope
is
a
Bishop
,
and
yet
a
Prince
.
And
the
reason
which
Father
Fitzharbert
gave
me
,
why
the
old
Ages
payed
to
the
Pope
so
little
honour
,
was
;
because
they
saw
him
a
Bishop
,
and
no
Prince
.
If
this
may
stand
,
the
chiefe
honour
is
due
to
him
as
a
Prince
;
and
not
as
a
Bishop
.
He
is
carried
in
a
chaire
of
state
,
upon
the
shoulders
of
men
:
from
which
chaire
,
his
blessing
hath
often
come
and
sate
upon
my
shoulders
.
Kings
and
Cardinals
may
kisse
his
hands
:
others
of
what
degree
soever
,
onely
the
crosse
upon
his
pantofle
.
He
has
the
keyes
of
Heaven
and
Hell
,
and
also
of
Purgatory
;
he
can
turne
the
key
open
and
shut
when
he
pleaseth
.
And
he
doth
assure
the
Priest
,
that
saying
Masse
at
a
priviledge
Altar
;
that
is
,
an
Altar
to
which
this
high
priviledge
is
given
by
his
Holinesse
;
he
shall
free
a
soule
out
of
Purgatory
.
He
will
give
you
very
liberally
,
a
plenary
Indulgence
of
all
your
sinnes
:
and
remit
all
the
temporall
punishment
,
due
to
the
slaine
in
Purgatory
;
when
the
guilt
is
removed
by
confession
.
He
will
untie
the
Lawes
of
God
,
and
give
you
leave
and
freedome
to
labour
in
servile
works
:
as
,
to
plough
,
sow
,
and
reap
,
on
the
Lords
day
;
to
take
for
your
wife
,
your
neare
kinswoman
;
to
kill
the
subject
of
any
Prince
,
whom
he
doth
excommunicate
.
You
may
goe
to
the
Stewes
in
the
full
and
open
view
of
authority
.
I
am
able
to
name
the
man
,
whom
they
would
have
suffered
to
commit
fornication
,
under
the
pleasing
title
of
a
veniall
sinne
:
Teaching
out
of
his
chaire
,
he
cannot
erre
;
they
meane
,
when
he
doth
instruct
the
world
in
matters
of
faith
.
And
though
he
bee
an
Arrian
,
a
Monothelite
,
or
other
Hereticke
,
the
Spirit
of
God
doth
not
forsake
him
:
for
he
hath
a
double
portion
of
his
Spirit
;
and
one
being
lost
by
heresie
,
keeps
the
other
.
He
claimeth
to
himselfe
a
supreme
Dominion
over
Princes
,
be
they
Christians
or
Infidels
;
and
presumeth
to
disengage
their
true
and
lawfull
subjects
from
their
obedience
,
to
which
they
are
tied
by
God
.
He
cannot
be
deposed
for
any
crime
,
but
heresie
;
he
will
give
you
,
if
you
please
him
,
a
peece
of
sanctified
,
and
blessed
waxe
,
which
shall
quiet
a
troubled
Sea
,
divert
the
mischievous
aime
of
witch-craft
,
stay
the
rude
course
of
a
devouring
fire
,
fright
away
evill
thoughts
,
and
make
the
Devill
runne
,
and
doe
many
such
feates
.
After
your
death
,
he
will
declare
you
to
be
a
Saint
,
and
in
Heaven
;
and
give
way
that
Altars
and
Churches
may
be
consecrated
to
your
honour
,
and
called
by
your
name
;
and
that
the
world
may
pray
to
you
,
as
freely
,
and
as
fervently
,
as
to
God
;
and
that
your
withered
bones
may
be
worshipped
;
but
not
till
the
age
be
past
,
in
which
he
lived
;
and
the
people
gone
,
who
were
eye
witnesses
of
your
life
.
O
the
witchcraft
of
the
Devill
!
If
we
thinke
that
we
came
into
the
world
to
throw
away
our
soules
;
wee
are
too
blame
.
He
that
seeth
a
great
streame
of
water
presse
forward
in
a
calme
Sea
,
may
be
assured
that
a
Whale
passeth
.
Here
is
the
secret
;
the
streame
of
all
things
goeth
with
the
Popes
greatnesse
.
And
yet
the
Jesuits
keepe
him
in
awe
,
and
in
a
kinde
of
strict
obedience
to
them
.
Indeed
they
keep
other
great
persons
in
subjection
;
and
make
them
Benefactours
to
them
,
that
their
greatnesse
may
be
long
greatnesse
.
The
Pope
dare
not
compose
the
quarrell
betwixt
the
Jesuits
and
the
Dominicans
;
because
he
cannot
,
except
he
side
with
one
of
them
,
and
abandon
the
other
:
And
Martin
Luther
cannot
bee
forgot
.
And
the
Monke
,
I
so
much
speake
of
,
threatned
his
Holinesse
home
,
in
his
Epistle
Dedicatory
before
the
booke
,
which
old
Leander
transformed
into
good
Latin
for
him
.
The
booke
was
made
in
the
heat
of
those
deadly
quarrels
betwixt
the
secular
Priests
and
the
Regulars
;
wherein
they
accused
one
another
of
heresie
,
and
of
strange
things
.
CHAP.
IV.
TO
dry
up
this
foule
water
in
the
fountaine
:
The
Pope
is
not
head
of
the
Church
;
because
this
high
,
and
superlative
power
would
then
have
most
shone
out
,
and
appeared
in
the
Christian
Hemisphere
immediately
after
Christ
had
given
the
commandement
,
upon
which
they
build
this
power
,
this
Babel-Tower
.
Nor
could
the
rage
of
outward
persecution
hinder
the
perfect
execution
of
spirituall
power
.
And
what
need
could
there
be
of
the
secular
arme
,
to
joyne
in
the
binding
of
the
ready
conscience
with
a
law
?
especially
,
when
Christians
were
so
forward
,
and
prompt
in
the
schoole
of
vertue
,
as
then
they
were
.
Or
at
least
,
persecution
could
not
hinder
the
full
acknowledgement
of
such
a
power
.
And
although
we
meete
in
the
books
of
the
Councels
,
with
so
many
faire
,
and
flattering
Epistles
of
the
Popes
to
the
Grecian
Emperours
,
much
degenerating
from
Popish
gravity
;
Because
he
hath
in
his
keeping
,
the
Keyes
of
Heaven
,
Hell
,
Purgatory
:
yet
still
the
Grecians
did
bandy
against
them
,
and
desired
to
turne
this
over-swelling
power
,
into
its
owne
and
proper
channell
,
as
they
and
other
ancient
Churches
doe
at
this
day
.
Doth
not
here
a
man
,
a
meere
,
vaine
,
weake
man
,
exalt
himselfe
above
God
,
and
every
thing
that
is
called
God
?
He
is
adorned
with
three
Crownes
,
for
foure
reasons
.
Because
there
are
three
persons
in
one
God
;
he
being
the
supposed
Deputy
,
hath
three
Crownes
united
in
one
Miter
.
Because
hee
is
Christs
Vicar
,
who
was
a
King
,
a
Priest
,
and
a
Prophet
.
Because
he
is
Prince
of
Rome
,
Naples
,
and
Sicilie
.
Let
me
give
the
fifth
reason
:
Because
he
was
dirt
,
he
is
dirt
,
and
he
shall
be
dirt
.
Constantine
in
the
Councell
of
Nice
,
expounded
that
place
of
the
Psalme
,
I
have
said
yee
are
all
Gods
,
and
sonnes
of
the
Highest
,
of
Bishops
.
He
therefore
exalting
himselfe
above
all
Bishops
,
and
to
a
heighth
above
all
his
Brethren
,
by
the
head
and
shoulders
;
lifts
himselfe
above
all
that
is
called
God
.
Let
my
soule
goe
with
Saint
Austin
.
Neque
cont.
Donatistas
.
c.
2.
enim
quisquam
nostrum
Episcopum
se
esse
Episcoporum
constituit
;
aut
tyrannico
terrore
ad
obsequendi
necessitatem
,
collegas
suas
adigit
.
Not
one
of
us
doth
make
himselfe
the
Bishop
of
Bishops
,
or
with
tyrannicall
affrightment
force
his
fellow
Bishops
to
the
necessity
of
obedience
.
And
Saint
Austin
hath
no
reflection
here
upon
Constantine
,
who
called
himselfe
in
the
Nicene
Councell
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Bishop
of
Bishops
,
in
regard
of
his
fatherly
care
over
them
:
because
he
speakes
both
of
tyrannicall
terrour
,
and
of
fellow
Bishops
.
They
say
:
It
is
necessary
to
have
an
infallible
Judge
for
the
last
resolution
of
controversies
in
matters
of
faith
.
But
if
the
Pope
can
stretch
out
his
power
to
such
definitions
at
home
,
in
his
owne
Chaire
,
by
his
fire
side
;
to
what
strange
end
,
I
pray
,
is
all
this
repairing
from
all
parts
,
to
Councels
?
All
matters
of
faith
,
in
their
doctrine
,
are
of
equall
moment
;
and
slipping
in
one
we
go
downe
in
all
.
And
though
every
trouble
be
not
so
great
,
ut
omnes
vexentur
nationes
,
that
al
Nations
should
be
troubled
in
the
settling
of
it
:
yet
exery
growing
trouble
of
faith
,
which
cannot
be
laid
by
argument
,
and
ordinary
meanes
;
requires
,
that
the
whole
body
should
helpe
the
part
in
danger
of
perishing
.
Neither
indeed
,
can
a
Councell
among
them
,
be
a
true
judge
of
controversies
.
For
they
professe
,
that
although
the
Pope
as
President
of
the
Councell
,
is
tied
to
joyne
with
the
greater
part
of
voyces
;
yet
there
is
a
reservation
behinde
,
that
the
Pope
,
though
not
as
President
;
yet
as
the
chiefe
Prince
of
the
Church
,
may
cancell
the
Acts
of
the
Councell
,
reverse
the
Decrees
;
and
retract
the
judgement
.
So
that
in
the
marrow
of
the
matter
,
the
judgement
of
a
Councell
is
nothing
but
a
vaine
flash
of
the
Popes
private
opinion
.
And
how
stout
he
is
in
the
defence
of
matters
pertaining
to
the
royalty
of
his
owne
greatnesse
;
the
whole
world
can
testifie
.
And
for
that
great
controversie
,
long
tossed
and
tumbled
amongst
them
,
concerning
the
power
of
the
Pope
,
over
the
temporall
affaires
of
Princes
:
the
Benedictine
Monkes
,
our
Countreymen
,
denyed
lately
the
lawfulnesse
of
such
a
power
.
But
in
the
issue
of
the
matter
,
seeing
the
Jesuits
more
potent
,
and
themselves
sliding
downward
into
disgrace
;
they
drew
back
their
necks
softly
out
of
the
snare
,
looked
sorrowfull
one
upon
another
,
and
repented
of
their
errour
.
And
is
it
not
every
day
feared
in
Rome
,
that
the
Sorbon
Doctors
in
Paris
,
will
at
length
give
the
lie
to
this
great
Authority
,
and
stately
Seate
,
and
See
of
Rome
?
O
the
vaine
swelling
of
a
bubble
!
It
is
not
commendable
in
a
Church-person
,
to
be
garded
on
both
sides
with
great
Fans
,
from
the
impudencie
of
Waspes
and
Flyes
,
and
to
keepe
the
winde
away
;
to
be
ushered
with
Trumpeters
;
to
be
honoured
like
an
Emperour
;
to
decke
the
head
with
more
Crownes
,
then
God
promiseth
to
his
faithfull
childe
.
And
it
was
not
good
,
which
Paulus
Aemilius
writeth
,
Qui
tollis
peccata
mundi
,
miserere
nostri
;
Qui
tollis
peccata
mundi
,
dona
nobis
pacem
:
O
thou
that
takest
away
the
sinnes
of
the
world
,
have
mercie
upon
us
;
Thou
that
takest
away
the
sinnes
of
the
world
,
give
us
peace
.
Goe
,
the
wormes
shall
eate
thee
,
till
they
are
poyson'd
with
corruption
.
Wise
men
are
madde
.
Our
feet
slip
,
we
tumble
:
and
Lord
have
mercie
upon
us
.
The
gay
flower
withereth
,
when
the
common
grasse
remaineth
greene
:
And
man
is
the
silly
foole
of
his
owne
fancie
.
God
forgive
him
who
said
,
that
he
,
and
three
of
his
Cardinals
,
were
able
to
governe
so
many
worlds
,
if
God
should
make
them
.
CHAP.
V.
HOw
vaine
is
the
Church
of
Rome
in
teaching
,
that
the
Popes
Throne
doth
so
farre
overlooke
all
other
Thrones
;
that
he
cannot
be
censured
by
an
earthly
Judge
,
though
ingulfed
in
the
most
horrible
crimes
,
that
in
all
the
extravagancies
of
the
heart
,
were
ever
committed
?
Let
him
enter
a
Fox
,
raigne
as
a
Lion
,
die
like
a
Dog
,
as
Pope
Boniface
.
Let
him
commit
whoredome
upon
Altars
,
give
Benefices
to
his
Whores
,
and
golden
Chalices
,
consecrated
to
holy
services
;
which
an
honest
Lay-man
cannot
touch
,
breake
open
doores
,
burne
houses
,
put
out
his
God-fathers
eyes
;
cut
off
his
fingers
,
hands
,
tongues
,
and
noses
of
his
Cardinals
,
not
remembring
what
he
said
,
when
he
did
first
invest
them
in
purple
,
Ego
te
creo
socium
Regis
,
I
create
thee
to
be
the
fellow
of
a
King
;
and
moreover
,
invocate
the
Devill
,
and
drinke
to
him
;
as
Pope
John
the
twelfth
.
Let
him
be
a
most
notorious
Conjurer
,
and
make
himselfe
over
by
compact
,
body
and
soule
to
the
Devill
;
as
Pope
Silvester
the
second
.
Let
him
be
carried
with
the
Whirle-winde
of
ambition
,
and
have
poysoned
sixe
other
Popes
,
to
hew
out
his
owne
way
before
him
,
as
Pope
Hildebrand
.
Yet
he
sits
above
the
reach
of
censure
;
he
flies
with
the
Eagle
above
the
Thunderbolt
.
That
they
may
give
sinewes
to
this
doctrine
,
they
produce
an
Act
of
a
Councell
,
celebrated
in
Rome
,
which
saith
,
Neque
praesul
summus
a
quoquam
judicabitur
,
the
Disciple
is
not
above
his
Master
.
And
that
they
may
adde
strength
to
this
plausible
falshood
;
they
bring
in
the
reare
an
eminent
example
;
For
,
when
Bassus
and
Marinianus
laid
to
the
charge
of
Pope
Sixtus
the
third
,
that
he
had
in
the
rage
of
his
lust
,
defiled
a
consecrated
Virgin
;
Maximus
the
Consul
crie
out
,
Non
licet
adversus
Pontificem
dare
sententiam
:
It
is
not
lawfull
to
give
sentence
against
the
chiefe
Bishop
.
Looke
how
they
shuffle
the
matter
,
and
give
it
from
one
hand
to
another
,
amongst
themselves
.
But
,
is
not
this
to
encourage
sinne
;
to
permit
,
and
flatter
evill
,
and
to
suffer
it
,
to
grow
out
,
and
openly
spread
it selfe
,
when
it
may
be
easily
beate
downe
in
the
blossome
?
This
doctrine
hath
so
farre
given
heart
to
all
kindes
of
wickednesse
;
that
if
we
search
into
every
succession
of
Bishops
,
scattered
through
the
whole
Christian
world
;
and
examine
every
linke
of
every
chaine
;
we
shall
not
meete
in
any
Sea
with
sinnes
,
that
deserve
to
be
called
sinnes
,
with
relation
to
the
foule
enormities
of
Rome
.
Are
not
these
evill
fruits
,
of
evill
doctrine
?
and
yet
no
man
almost
doth
name
the
Pope
,
but
under
the
sacred
title
of
his
Holinesse
.
But
though
his
Holinesse
is
not
liable
to
reproofe
,
a
man
would
think
his
wickednesse
should
.
And
how
silly
is
the
Church
of
Rome
in
teaching
,
that
although
the
most
holy
,
and
most
learned
Bishops
that
ever
lived
,
should
joyne
their
heads
and
hearts
in
a
Councell
,
and
there
using
the
pious
helpe
of
holy
Scriptures
,
of
other
Councels
,
and
Fathers
before
them
,
and
of
humble
prayers
for
the
powerfull
assistance
of
the
holy
Ghost
;
should
with
an
unanimous
consent
decree
,
what
is
to
be
preached
:
the
Pope
notwithstanding
might
come
in
the
upshot
,
and
though
a
most
wicked
,
and
illiterate
creature
,
lawfully
pronounce
all
the
Decrees
to
be
of
no
weight
,
no
effect
,
no
validity
?
The
generall
Councell
of
Chalcedon
,
upon
sound
premeditation
,
made
an
absolute
Decree
,
that
the
Bishop
of
Constantinople
should
have
equall
power
through
all
the
great
extent
,
and
latitude
of
his
government
,
with
the
Bishop
of
Rome
;
which
Canon
Pope
Leo
,
and
Pope
Gelasius
quickly
rejected
:
and
the
single
authority
of
one
man
tooke
place
,
because
our
Saviour
had
said
to
Saint
Peter
,
I
have
prayed
for
thee
,
that
thy
faith
faile
not
.
But
every
prayer
of
CHAP.
VI.
ONe
of
my
great
admirations
concerning
the
Church
of
Rome
,
is
:
that
whereas
there
are
many
Churches
yet
extant
,
of
great
antiquity
:
and
some
wherein
Christ
was
almost
,
if
not
altogether
,
as
soone
heard
of
,
as
in
Rome
:
she
will
not
consort
,
and
comply
with
them
in
things
,
which
were
wholly
in
use
amongst
the
Primitive
Christians
.
If
she
desires
with
a
Christian
desire
,
and
not
with
a
desire
onely
of
her
owne
advancement
to
win
them
;
why
doth
she
not
come
as
neere
to
them
,
as
it
is
most
evident
,
they
come
to
the
Primitive
Church
?
This
way
of
the
Bishop
of
Rome
was
never
Gods
way
.
Which
I
will
demonstrate
in
a
plaine
discourse
,
(
though
not
plaine
to
the
plaine
)
that
I
may
a
little
ease
my
reader
in
his
journey
,
with
various
objects
.
God
,
as
he
was
ever
God
,
so
he
was
ever
good
.
For
the
most
eminent
Attribute
of
God
(
saith
Dyonysius
)
is
goodnesse
.
The
nature
of
goodnesse
,
is
to
spread
,
and
diffuse
it selfe
.
And
every
good
doth
spread
,
and
diffuse
it selfe
according
to
the
variety
,
and
greatnesse
of
goodnesse
,
which
it
hath
.
And
therefore
,
God
the
Father
,
being
infinitely
good
,
doth
infinitely
spread
,
and
diffuse
himselfe
upon
the
Son
.
And
the
Father
and
Sonne
,
being
infinitely
good
,
doe
infinitely
spread
,
and
diffuse
themselves
upon
the
holy
Ghost
.
And
if
the
Father
,
Sonne
,
and
holy
Ghost
,
doe
not
in
any
kinde
spread
and
diffuse
themselves
infinitely
upon
the
Angels
,
and
us
;
it
is
because
,
we
being
creatures
,
and
by
course
of
necessary
consequence
,
finite
;
are
not
capable
of
an
infinite
diffusion
.
The
Charity
by
which
a
good
man
loves
good
,
might
be
infinite
,
if
the
subject
could
be
infinite
.
Now
,
as
in
the
works
of
nature
,
and
first
diffusion
of
his
goodnesse
upon
his
creatures
;
God
the
first
cause
,
would
first
worke
by
himselfe
,
and
himselfe
bring
about
the
most
weighty
matter
of
making
all
these
fine
things
of
nothing
:
and
moreover
,
of
waking
nature
out
of
her
dead
sleepe
in
the
Chaos
:
that
it
might
appeare
to
us
,
who
should
afterwards
heare
the
grave
,
and
strange
story
of
the
Creation
;
that
hee
was
all-sufficient
,
and
could
not
be
at
a
fault
,
for
want
of
help
.
Yet
managing
the
continuance
of
the
worke
,
it
pleased
him
to
use
the
meane
assistance
of
second
causes
;
as
of
Angels
,
and
intelligences
;
that
he
might
adde
worth
and
honour
to
them
,
by
so
great
imployment
.
So
likewise
in
the
workes
of
Grace
,
and
second
diffusion
of
his
goodnesse
upon
his
creatures
;
the
great
worke
of
enfranchizing
the
world
by
his
Bloud
,
himselfe
alone
would
performe
:
but
in
applying
the
merits
,
and
vertue
of
his
Passion
to
the
chosen
vessels
of
honour
,
and
mercie
;
he
doth
graciously
call
,
in
a
manner
,
to
his
aide
,
Apostles
,
and
Apostolicall
men
.
And
as
God
,
being
the
Author
of
nature
,
fals
under
himselfe
,
and
workes
with
every
creature
or
second
cause
,
in
a
manner
and
measure
,
agrreable
to
their
naturall
,
and
ordinary
way
of
working
:
So
likewise
,
being
the
Author
of
Grace
,
and
having
never
yet
,
(
for
some
great
reasons
,
best
knowne
to
himselfe
)
made
two
men
with
a
perfect
agreement
either
of
face
or
nature
;
sendeth
Apostles
,
and
Preachers
;
who
have
in
their
commands
,
a
speciall
injunction
of
being
like
to
him
,
who
saith
,
I
am
made
all
things
to
all
men
,
that
I
might
by
all
meanes
save
some
.
And
God
himselfe
,
not
onely
in
executing
the
generall
Acts
and
Decrees
of
his
Providence
over
his
creatures
;
but
also
,
and
more
especially
,
in
the
more
notable
praxis
,
and
speciall
exercise
of
his
providence
over
his
Church
,
from
the
beginning
of
the
world
,
was
all
things
to
all
men
.
CHAP.
VII
.
GOD
hath
full
power
,
and
absolute
dominion
over
all
his
Creatures
,
because
he
call'd
,
yea
catched
them
out
of
nothing
:
and
because
(
to
speake
in
the
Apostles
dialect
)
in
him
they
live
,
move
,
and
have
their
being
.
And
therefore
,
hee
may
lawfully
give
Lawes
to
them
;
to
the
due
and
strict
observation
of
which
,
they
are
strongly
bound
under
paine
of
his
high
displeasure
,
seconded
with
most
heavie
punishment
.
Wherefore
,
giving
a
Law
to
the
Jewes
,
by
the
mediation
of
Moses
,
he
beginneth
with
an
argument
of
his
authority
,
and
dominion
over
them
:
I
am
the
Lord
,
thy
God
,
which
have
brought
thee
out
of
the
land
of
Aegypt
,
out
of
the
house
of
bondage
.
This
laid
for
the
corner-stone
,
I
thus
proceed
in
the
building
.
In
the
infancie
,
and
childhood
of
the
world
,
when
sinne
was
not
as
yet
,
so
active
,
so
quicke
,
so
cunning
,
but
dull
,
and
clownish
:
and
to
foreshow
the
backwardnesse
of
nature
in
matters
pertaining
to
Heaven
;
yes
,
to
naturall
knowledge
,
and
even
humane
society
:
and
also
that
it
might
fully
,
and
plentifully
appeare
to
after-ages
,
how
nature
is
wrought
and
polished
,
as
in
materiall
things
by
Art
,
so
in
spirituall
matters
by
Grace
:
The
Law
,
by
which
God
for
the
most
part
guided
man
,
was
onely
borne
with
him
;
was
young
as
he
was
young
,
and
grew
as
he
grew
;
non
scripta
,
sed
nata
lex
,
as
the
Orator
saith
;
being
a
Law
not
written
,
and
sent
in
a
letter
to
us
from
Lycurgus
,
Solon
,
or
Moses
,
but
borne
with
us
:
or
if
written
,
written
onely
in
the
soule
of
man
;
where
it
continually
remaineth
in
the
shape
of
a
light
,
discovering
to
the
view
of
the
Soule
,
the
beauty
of
good
,
and
the
deformity
of
evill
.
For
Good
is
faire
,
and
amiable
,
and
the
cleare
eye
of
reason
beholdeth
in
it
,
at
the
first
sight
,
a
singular
convenience
with
the
will
of
man
,
and
a
sympathy
with
Heaven
.
And
therefore
,
they
who
were
bound
onely
with
the
looser
ties
of
the
Law
of
nature
;
and
who
now
in
strange
Countries
,
and
in
wilde
,
and
uncouth
places
dispense
their
actions
by
the
light
of
reason
,
beare
a
Preacher
in
their
hearts
.
Ill
is
blacke
,
and
deformed
,
and
reason
in
the
first
glance
seeth
a
loathsomenesse
,
a
Toad
in
it
;
and
heareth
presently
,
as
it
were
,
a
jarring
and
disagreement
with
God
,
and
Heaven
.
And
therefore
the
drunkard
,
the
lascivious
person
,
and
others
of
the
same
torne
,
and
ragged
coate
,
loath
in
deed
,
not
by
any
pious
act
of
Christian
vertue
,
but
by
a
deed
of
nature
,
their
owne
beastlinesse
,
and
can
by
no
meanes
endure
to
be
call'd
what
they
are
.
For
,
as
the
Beast
runneth
,
the
Bird
flieth
from
danger
;
as
the
one
prepareth
his
den
,
the
other
his
nest
:
as
they
looke
abroad
for
daily
nourishment
,
provide
carefully
for
their
young
;
know
,
what
will
satisfie
their
cold
of
hunger
;
what
coole
their
heate
of
thirst
;
what
complyeth
with
their
different
appetites
:
follow
the
leading
of
their
admirable
properties
;
and
by
a
secret
instinct
,
cheerefully
performe
the
severall
acts
of
their
nature
:
So
man
,
since
he
dealt
with
the
Tree
of
Knowledge
,
naturally
knoweth
good
as
opposed
to
evill
,
as
he
naturally
distinguisheth
light
from
darknesse
.
Againe
:
some
things
are
good
in
themselves
,
and
not
good
onely
,
because
God
commands
them
to
be
loved
and
imbraced
:
and
these
in
the
first
place
,
the
light
of
nature
sheweth
to
be
good
.
And
some
things
are
evill
in
themselves
;
and
not
evill
onely
,
because
markt
,
and
branded
with
a
prohibition
;
and
these
chiefely
,
the
light
of
nature
showeth
to
be
evill
.
For
,
if
the
light
or
law
of
nature
,
in
its
owne
nature
,
did
not
make
it
cleare
to
Caine
,
that
he
ought
not
to
have
killed
his
good
brother
Abel
;
how
did
he
sinne
,
or
what
branch
of
law
did
he
breake
in
killing
him
;
sinne
being
the
violation
of
a
law
?
But
certainly
he
trespassed
upon
that
first
principle
of
nature
in
morality
,
Quod
tibi
non
vis
fieri
,
alteri
ne
feceris
,
what
you
would
that
men
should
not
doe
unto
you
,
doe
not
you
unto
them
.
And
hither
Saint
Paul
pointeth
,
For
when
the
Gentiles
which
have
not
the
law
,
doe
by
nature
the
things
contained
in
the
law
,
these
having
not
the
law
,
are
a
law
unto
themselves
.
One
step
more
,
and
we
are
in
the
bottome
:
Although
the
the
Sage
Aegyptians
in
Damascius
,
cried
out
three
times
,
in
every
performance
of
their
heathenish
mysteries
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
unknowne
darknesse
:
yet
by
the
plaine
,
and
easie
search
of
humane
power
,
the
old
Philosophers
found
,
that
there
was
a
God
,
and
that
he
was
but
one
in
Essence
;
that
he
was
every
where
;
that
he
was
omnipotent
;
and
the
like
:
though
verily
their
knowledge
,
both
of
God
,
and
his
workes
,
was
rather
opinion
then
knowledge
;
it
did
so
hang
,
&
waver
.
For
the
Philosopher
opening
his
minde
occasionally
concerning
the
birth
of
the
world
,
sometimes
he
was
,
and
sometimes
againe
,
he
was
not
Aristotle
.
In
one
Top.
c.
9.
booke
,
hee
judgeth
absolutely
,
that
the
world
stood
in
the
same
state
in
which
now
it
is
,
in
all
eternity
.
In
another
he
stops
,
like
a
man
come
unawares
to
a
place
where
the
way
is
divided
;
and
doubts
which
path
leads
to
the
truth
.
In
a
third
booke
,
discussing
the
generation
of
living
things
,
de
generatione
animalium
.
c.
11.
he
sayes
a
man
shall
not
beleeve
amisse
,
who
shall
take
it
for
certaine
,
that
the
first
man
and
beast
,
upon
supposition
that
they
came
of
the
earth
,
were
either
produced
out
of
a
Worme
,
or
an
Egge
;
and
at
length
,
breaking
the
Egge
in
long
handling
,
concludes
it
is
the
most
consentaneous
to
reason
,
that
they
both
drew
their
first
parentage
from
a
Worme
.
And
thus
hee
sought
creepingly
amongst
the
Wormes
,
for
what
hee
could
not
finde
,
though
very
neere
him
.
In
like
manner
he
played
with
the
Immortality
of
the
soule
.
It
pleased
him
,
and
it
displeased
him
:
He
tooke
it
,
and
he
threw
it
off
againe
.
And
he
was
more
willing
in
the
end
,
to
disclaime
it
,
then
owne
it
.
And
the
flowings
and
ebbings
of
his
owne
braine
,
had
he
studied
inward
,
might
have
urged
him
to
a
greater
confusion
of
thoughts
,
and
more
trouble
of
minde
,
then
Euripus
,
in
which
Saint
Gregorie
Nazienzen
teacheth
,
he
CHAP.
VIII
.
SInne
being
now
more
strong
,
more
witty
,
and
more
various
;
and
Nature
being
sufficiently
informed
of
her
owne
weaknesse
;
God
sent
the
world
letters
from
Heaven
.
De
illa
eivitate
unde
peregrinamur
,
in
Psal
.
90.
saith
Saint
Austin
,
hae
literae
nobis
venerunt
:
these
letters
came
from
the
great
Imperiall
City
,
from
which
we
travell
.
And
Moses
,
the
Messenger
that
brought
these
letters
of
so
great
importance
,
from
God
to
the
world
;
delivered
his
message
with
caution
,
and
with
respect
to
the
Jewes
hardnesse
:
as
it
is
cleerely
gathered
out
of
the
words
,
in
which
Christ
arguing
with
the
Pharisees
concerning
the
permissive
Law
of
Divorcement
,
saith
,
Moses
,
because
of
the
hardnesse
of
your
hearts
,
suffered
you
to
put
away
your
wives
:
but
from
the
beginning
it
was
not
so
.
And
so
he
corrected
the
Law
,
in
conformity
to
a
more
perfect
condition
.
And
therefore
,
the
Greeke
Church
with
us
,
doth
onely
breake
Matrimony
in
the
case
of
Adultery
:
in
which
point
,
Eugenius
the
fourth
,
laboured
to
reconcile
her
with
the
Church
of
Rome
at
Florence
:
but
he
could
not
.
And
even
in
the
old
dayes
of
the
old
Law
,
God
altered
the
phrase
of
his
proceedings
,
with
correspondence
to
the
person
,
with
whom
he
dealt
;
and
with
whom
he
was
to
deale
.
For
the
old
Law
,
being
a
Law
of
feare
,
a
Law
of
bondage
:
and
a
maine
difference
betwixt
the
old
Law
and
the
new
,
being
,
as
Saint
Austin
giveth
it
,
l.
octoginta
trium
quaest.
tom.
4.
Timor
&
Amor
,
Feare
and
Love
:
conversing
now
with
the
Synagogue
,
a
servant
,
a
bond-woman
,
he
stiles
himselfe
God
,
the
Lord
,
Jehovah
,
Mighty
,
Terrible
.
Yet
,
meditating
upon
the
new
Law
,
being
a
Law
of
Grace
,
and
liberty
;
and
turning
to
the
sweete
Spouse
in
the
Canticles
;
to
which
Law
,
she
did
indeed
,
most
properly
belong
:
he
doth
as
it
were
,
cover
his
greatnesse
,
hide
his
beames
,
and
draw
a
great
vaile
over
his
Majesty
.
For
,
he
cals
himselfe
a
Bridegroome
,
a
friend
,
a
lover
.
And
in
the
whole
book
of
Canticles
,
we
cannot
finde
with
both
our
eyes
,
one
proper
name
of
God
;
not
one
of
the
tenne
great
names
of
God
,
which
are
so
easie
to
be
found
in
the
old
Testament
;
and
which
Saint
Hierome
doth
briefely
explicate
in
his
learned
Epistle
to
Marcella
.
God
will
not
be
knowne
to
Ep.
ad
Marcel
.
his
bashfull
,
and
tender
Spouse
,
by
the
names
which
move
terrour
and
affrightment
.
For
,
he
would
not
as
(
a
man
may
say
)
for
all
the
world
,
trouble
,
or
fright
his
pretty
maiden
Spouse
:
And
uses
onely
the
titles
which
kindle
and
cherish
love
.
CHAP.
IX
.
ALl
this
while
there
occurred
,
as
well
in
the
booke
of
Creatures
,
as
in
the
love-letters
from
the
Creatour
,
many
faire
,
and
solid
emblems
of
a
Divine
providence
,
goodnesse
,
wisedome
,
mercie
,
justice
,
and
so
forth
.
And
before
this
,
man
might
already
learne
sufficiently
,
that
there
was
one
God
;
even
in
the
Manuscript
of
Creatures
,
by
turning
before
his
lesson
,
from
cause
to
cause
,
till
he
came
to
the
first
cause
;
from
motion
to
motion
,
till
he
came
to
the
first
Mover
.
But
the
capacity
of
the
childish
young
world
,
was
yet
too
meane
,
too
shallow
to
receive
in
plaine
language
,
the
mysterious
doctrine
of
a
Trinity
;
the
heart
of
man
being
,
as
it
were
,
not
yet
altogether
unfolded
,
not
perfectly
open'd
into
a
Triangle
.
Nor
did
ever
any
spirituall
Traveller
to
this
day
,
meete
with
the
perfect
likenesse
of
the
blessed
Trinity
in
Creatures
.
For
,
there
is
no
principle
in
naturall
knowledge
,
no
foot-step
of
God
in
Creatures
;
by
the
direction
of
which
any
created
understanding
,
either
Humane
or
Angelicall
,
may
reasonably
close
with
the
assent
,
or
opinion
,
or
even
suspition
of
the
blessed
Trinity
:
or
which
can
give
us
any
true
notice
,
that
it
is
possible
.
For
,
although
the
Understanding
,
Will
,
and
Memory
of
man
;
in
which
,
as
in
the
most
during
part
,
Gods
image
consisteth
;
are
three
faculties
,
and
one
soule
:
yet
they
fall
under
being
one
and
three
,
after
the
manner
,
as
God
is
three
and
one
:
nor
is
there
such
a
difference
in
the
faculties
,
as
distinction
in
the
Persons
.
And
if
you
distinguish
the
faculties
really
,
with
the
Thomists
;
the
Persons
will
not
be
so
really
distinguished
,
and
yet
they
will
be
truely
distinguished
one
from
another
;
besides
that
every
one
will
be
the
same
in
Essence
,
and
the
whole
Essence
.
If
the
learned
urge
,
that
the
soundest
part
of
the
heathen
writers
,
speake
honourably
of
the
blessed
Trinity
,
as
Mercurius
,
therefore
called
(
though
some
thinke
otherwise
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
&
Orpheus
:
and
that
Plato
speaks
high
things
of
the
word
&
divine
love
;
and
other
Platonists
,
out
of
whose
books
S.
Austin
reporteth
that
he
gathered
these
jewels
,
this
golden
chaine
of
holy
Scripture
,
In
principio
erat
verbum
,
&
verbum
confess
.
c.
9.
Io.
1.
1.
erat
apud
Deum
,
&
Deus
erat
verbum
;
In
the
beginning
was
the
word
,
and
the
word
was
with
God
,
and
the
word
was
God
.
As
if
the
Eagle
had
not
taken
it
in
a
high
flight
from
the
holy
Ghost
,
but
stooped
to
them
for
it
.
I
answer
,
these
Philosophers
sucked
the
sweets
of
knowledge
they
had
in
this
kind
,
out
of
the
Scripture
.
And
Clemens
Alexandrinus
paranesi
,
sive
cohort
.
ad
Gracos
.
knowledge
;
where
the
Jewes
in
their
servitude
,
had
left
many
visible
footsteps
of
heavenly
learning
.
Yet
where
they
speake
of
the
word
,
and
so
plainely
of
the
blessed
Trinity
;
they
received
their
knowledge
in
the
same
strange
manner
,
as
the
Sibyls
:
and
they
spoke
,
as
Plato
said
of
the
Sibyls
,
many
brave
matters
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
in
paranesi
.
reaching
to
the
deepe
,
and
genuine
sense
of
any
word
they
said
,
and
the
spirit
failing
,
not
being
able
to
recover
the
least
representation
of
what
they
had
said
.
And
truely
apud
Gracos
.
Theodoret
gives
a
most
exquisite
reason
,
why
God
was
not
willing
to
deliver
the
knowledge
of
the
blessed
Trinity
in
a
plaine
letter
to
the
Jewes
;
but
in
characters
,
in
a
close
and
covered
manner
:
because
they
first
came
from
Egypt
,
where
a
multitude
of
Gods
was
adored
;
and
were
afterwards
seated
in
Canaan
,
where
the
like
adoration
was
performed
.
And
if
God
had
talked
to
them
in
a
familiar
way
;
in
a
worne
,
and
beaten
phrase
,
of
three
Persons
;
they
moreover
,
being
an
idolatrous
generation
,
their
corrupt
natures
might
have
easily
corrupted
the
Text
;
and
beleeved
as
many
Gods
as
Persons
:
especially
,
when
they
were
of
themselves
,
such
waxen
creatures
,
so
prone
,
and
pliant
to
Idolatry
;
that
the
onely
reason
why
they
danced
to
a
golden
Calfe
in
the
Wildernesse
,
was
,
because
they
had
formerly
seene
the
like
sport
,
and
practise
in
Egypt
;
when
they
were
busie
,
as
it
is
recorded
of
them
,
in
raising
an
Egyptian
Pyramis
.
Yet
,
God
did
often
draw
here
a
line
and
there
a
figure
of
this
great
mystery
,
in
the
old
Testament
:
that
it
might
not
seeme
to
be
new
doctrine
,
when
it
should
afterwards
be
delivered
with
the
sound
of
a
Trumpet
in
the
new
Testament
.
And
questionlesse
,
we
shall
know
in
Heaven
,
and
behold
in
every
degree
,
and
latitude
of
the
beatificall
vision
,
many
great
secrets
,
and
priviledged
mysteries
(
though
not
in
so
high
a
kinde
)
which
God
is
not
pleased
ever
to
reveale
out
of
himself
,
to
the
world
;
in
consideration
of
humane
weaknesse
,
and
distraction
.
This
thrice
high
mystery
of
the
blessed
Trinity
,
is
onely
fit
nourishment
for
an
understanding
thrice
purified
,
thrice
enlightned
:
that
is
,
by
the
light
of
Nature
,
the
light
of
the
Law
,
and
the
light
of
the
Gospel
:
And
onely
we
,
by
the
onely
helpe
of
Grace
,
can
throughly
digest
it
.
It
is
our
Faith
onely
,
which
can
say
with
a
good
courage
to
these
humane
sciences
,
that
vaunt
so
much
of
their
clearenesse
;
as
the
Spouse
in
the
Canticles
to
the
daughters
of
Jerusalem
:
I
am
blacke
,
but
comely
,
O
yee
daughters
of
Jerusalem
.
I
am
blacke
,
seeme
blacke
:
I
le
tell
you
why
;
because
the
most
noble
part
of
my
Verities
stand
over
humane
capacity
;
the
distance
in
part
causing
the
errour
.
And
likewise
,
they
seeme
not
faire
,
not
because
they
are
foule
,
but
because
they
are
vail'd
,
and
discover
not
their
choyce
beauty
,
to
the
dull
,
uncapable
and
weake
eye
of
reason
.
Yet
,
I
am
〈…〉
;
because
the
ground
of
my
beaty
is
good
,
and
can
never
decay
;
and
because
I
and
my
beauty
stand
upon
a
firme
Basis
,
and
fixe
upon
the
sound
,
and
solid
verity
or
veracity
of
God
;
(
who
can
neither
deceive
others
in
respect
of
his
infinite
truth
;
nor
be
deceived
in
himselfe
,
in
regard
of
the
infinite
light
of
his
understanding
)
from
whom
I
descend
by
Revelation
.
The
Kings
daughter
is
all
glorious
within
;
And
the
Lord
went
before
them
,
before
the
children
of
Israel
,
in
their
journey
towards
Canaan
,
by
day
in
a
pillar
of
a
cloud
,
to
lead
them
the
way
,
and
by
night
in
a
pillar
of
fire
,
to
give
them
light
.
Some
fit
this
Text
to
the
comforts
,
and
crosses
of
this
life
;
God
appearing
a
cloud
in
our
earthly
comforts
;
and
light
in
our
crosses
;
and
in
both
,
a
pillar
.
And
some
to
Faith
.
For
,
God
was
both
blacke
and
comely
;
as
our
Faith
,
by
which
we
are
led
towards
Canaan
,
is
both
darke
and
cleere
.
We
may
best
learne
of
our
Masters
,
and
teach
our
Schollers
,
with
Aquinas
;
that
whereas
there
are
two
chiefe
faculties
of
the
Soule
,
the
Understanding
,
and
Will
;
and
with
the
Understanding
we
know
;
with
the
Will
we
love
:
it
is
a
greater
height
of
perfection
,
to
know
the
things
which
are
under
us
,
then
to
love
them
:
but
for
the
things
which
are
above
us
;
it
is
more
perfect
satisfaction
,
to
love
them
,
then
to
know
,
and
understand
them
.
CHAP.
X.
BUt
here
we
must
encounter
a
difficulty
.
It
is
the
quaint
observation
of
Saint
Bernard
,
that
Caine
was
Fideicida
,
antequam
in
Cant.
Fratricida
,
that
he
killed
Faith
,
before
hee
murthered
his
Brother
.
As
likewise
,
the
great
Doctor
of
our
Westerne
Church
,
Saint
Austin
saith
of
Judas
;
that
hee
first
betraied
Faith
,
and
then
his
Master
.
For
,
an
evill
Faith
is
commonly
,
the
lewd
,
and
common
mother
of
evill
workes
.
And
alasse
,
Caine
had
many
children
like
him
in
this
foule
act
of
killing
Faith
.
For
,
till
God
was
pleased
after
the
death
of
his
Sonne
,
to
spread
himselfe
with
an
equall
streame
,
upon
Jew
and
Gentile
;
we
read
but
of
one
people
,
and
some
odde
persons
;
in
the
number
of
whom
,
were
holy
Job
and
his
friends
,
that
were
his
.
Why
now
,
was
not
God
all
things
to
all
men
?
The
answer
is
not
farre
off
.
He
was
,
and
gave
meate
to
every
sicke
and
diseased
person
,
agreeable
with
the
qualities
,
and
disposition
of
his
stomacke
,
supposing
his
disease
.
I
will
make
it
as
cleere
as
the
light
.
Saint
John
speaking
of
Christ
,
the
true
light
,
saith
,
That
was
the
true
light
which
enlightneth
every
man
that
commeth
into
the
world
.
Every
man
;
not
every
man
that
is
enlightned
,
but
every
man
that
commeth
into
the
world
.
Before
the
comming
of
Christ
,
God
enlightned
the
Gentiles
,
by
many
fit
helps
,
and
competent
directions
.
As
the
three
Kings
,
and
people
of
the
East
,
by
the
doctrine
,
and
Prophesies
of
some
beleeving
Gentiles
.
The
Egyptians
,
by
an
old
Record
,
shewing
that
when
a
Virgin
should
bring
forth
a
childe
,
their
Idols
should
fall
before
him
,
like
Dagon
before
the
Arke
of
God
:
in
memory
of
which
,
they
set
up
in
one
of
their
great
Temples
,
a
faire
Image
of
a
Virgin
,
with
a
childe
in
her
armes
.
The
people
of
Alexandria
in
Egypt
,
by
the
Hieroglyphicke
of
a
Crosse
,
mentioned
by
Ruffinus
:
the
interpretation
of
which
,
Eccles.
Hist.
l.
2.
c.
29.
was
,
vita
ventura
,
life
to
come
;
with
a
Propheticall
sequell
annexed
to
the
interpretation
;
that
their
emblems
,
and
obscurities
should
continue
,
till
by
the
Crosse
,
life
should
come
to
the
world
.
The
great
,
and
learned
Travellers
into
Egypt
,
by
certaine
holy
markes
of
life
,
and
doctrine
,
left
there
as
it
were
imprinted
by
the
Jewes
.
And
the
whole
world
,
by
Jewes
dispersed
here
&
there
,
which
gathered
many
to
God
,
and
to
Jerusalem
:
And
there
were
dwelling
,
saith
Saint
Luke
,
at
Jerusalem
,
Jewes
,
devout
men
,
out
of
every
Nation
under
Heaven
.
As
likewise
now
,
a
great
Schoole
of
holy
Fathers
teacheth
,
they
are
all
scattered
,
and
dispersed
,
that
they
may
daily
shew
to
Infidels
,
the
old
Prophesies
and
predictions
of
what
wee
preach
.
And
also
the
whole
world
by
the
Sibyls
,
who
dwelling
in
Caves
under
ground
,
were
thought
to
bee
filled
with
a
Spirit
,
rising
like
a
dampe
,
from
the
fruitfull
entrals
of
the
earth
:
but
were
indeed
,
inspired
from
Heaven
,
and
filled
like
Conduit-pipes
with
sweete
water
,
of
which
themselves
did
not
partake
;
as
not
understanding
the
drift
of
their
owne
words
.
And
againe
,
all
the
world
,
by
the
books
of
Plato
,
and
other
divine
Philosophers
:
by
the
strange
agreement
of
the
seventy
Elders
,
in
the
interpretation
of
the
old
Testament
;
called
into
Egypt
by
one
of
the
Ptolomies
:
and
by
the
cleare
,
and
clearely
Propheticall
writings
of
the
Jewish
Rabbines
.
For
,
whatsoever
is
well
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
CHAP.
XI
.
BUt
now
at
length
,
sinne
being
very
forward
,
and
by
occasion
of
the
Law
,
growing
stubborne
,
and
striving
against
the
Law
:
and
the
world
groaning
aloud
,
under
the
judgements
of
God
,
and
the
waight
of
the
old
Law
:
and
the
Prophets
,
and
servants
little
prevailing
;
and
all
,
earnestly
desiring
a
Messias
,
a
Saviour
,
the
Redeemer
of
Israell
;
Christ
himselfe
,
the
Lord
and
Master
of
the
family
.
God
knew
in
all
Eternity
,
that
it
was
in
his
power
,
and
liberty
,
to
make
other
creatures
,
some
above
the
degrees
of
Angels
,
some
in
the
distance
betwixt
Angels
and
men
,
with
divers
endowments
,
and
perfections
;
to
whom
he
might
liberally
,
and
with
a
full
hand
communicate
himselfe
:
yet
rejecting
,
in
the
long
and
various
catalogue
,
all
the
rest
;
being
a
rich
God
,
hee
chose
poore
man
:
intimating
a
great
correspondence
betwixt
a
rich
Creatour
,
and
a
poore
Creature
;
the
one
being
very
full
,
and
most
able
to
give
;
the
other
very
empty
,
and
lying
open
to
receive
.
And
also
,
he
knew
,
that
amongst
all
the
severall
kinds
of
communications
,
none
was
so
fit
,
and
firme
,
as
the
joyning
of
himselfe
to
some
created
nature
,
in
such
a
rich
,
and
exquisite
manner
;
that
the
Creature
might
be
,
as
it
were
,
married
to
the
Divinity
,
and
make
one
onely
Person
with
it
:
and
therefore
,
he
joyned
himselfe
to
man
,
by
the
mediation
of
the
Hypostaticall
Union
,
(
if
the
Schooles
say
true
,
the
most
perfect
Creature
that
ever
God
made
,
as
comming
more
neere
to
him
,
not
in
being
,
but
in
touch
)
in
this
most
excellent
kinde
of
conjunction
.
And
as
the
Sunne
turn'd
face
,
and
ran
backe
in
the
same
steps
it
came
,
tenne
degrees
in
the
dayes
of
Ezechias
:
so
he
descended
under
the
nine
Quires
of
Angels
,
even
to
humane
nature
,
the
tenth
,
last
,
least
,
and
lowest
degree
of
reasonable
Creatures
:
taking
it
,
to
have
and
to
hold
,
for
all
Eternity
.
Quo
altius
carnem
attolleret
,
non
babuit
,
saith
de
praedest
.
c.
15.
Vide
ibi
plura
.
Saint
Austin
.
He
not
onely
raised
humane
nature
,
as
high
as
it
possibly
could
rise
,
or
omnipotencie
lift
it
;
but
also
,
he
brought
downe
his
Divinity
as
low
as
it
could
come
.
It
was
fitly
sung
by
a
good
musitian
,
and
the
straine
was
very
sweete
:
Hee
bowed
the
Heavens
also
,
and
came
downe
:
and
darknesse
was
under
his
feete
.
For
,
they
being
high
,
and
we
lowe
;
they
were
bow'd
downe
by
a
strong
hand
,
to
us
,
and
our
condition
;
the
hand
of
him
,
who
bringing
light
,
trod
darknesse
under
his
feete
:
And
it
is
pretty
to
observe
how
God
hath
laboured
to
unite
himselfe
with
man
.
The
water
being
hindered
in
one
passage
,
seeketh
another
.
For
as
likenesse
is
that
from
which
love
is
taken
:
so
likewise
,
Union
is
that
,
to
which
love
is
carried
.
First
,
man
was
no
sooner
man
,
but
God
fastned
himselfe
to
him
by
Grace
.
Which
Union
,
though
it
was
not
the
Union
of
God
with
man
,
but
of
his
Grace
;
yet
Grace
did
present
the
person
of
God
:
and
while
shee
kept
her
Court
in
man
,
performed
the
strict
will
of
her
Lord
,
her selfe
,
and
so
governed
,
that
all
the
powers
where
she
was
,
did
the
same
:
Adam
not
falling
sinfully
before
his
fall
.
But
God
seeing
that
this
Union
was
quickly
dissolved
in
Adams
fall
;
and
that
being
a
very
unsettled
Union
,
it
was
in
danger
to
breake
at
every
turne
;
and
foreseeing
what
we
now
see
,
he
made
another
more
sure
,
and
sacred
cord
of
Union
,
in
the
Incarnation
;
whereby
humane
nature
is
tied
to
the
Divinity
;
and
makes
up
the
same
Person
with
the
second
Person
in
Trinity
,
without
any
danger
of
a
divorce
,
or
breach
of
friendship
.
But
because
this
Union
is
not
the
joyning
of
God
to
every
man
,
but
to
the
nature
of
man
,
and
to
no
mans
nature
in
particular
,
but
his
owne
:
he
sleepes
not
here
,
but
comes
home
to
every
one
without
exception
,
in
the
Sacrament
;
marrying
himselfe
by
grace
,
to
the
soule
;
applyed
in
the
resemblance
of
bodily
nourishment
;
to
make
the
Union
of
Grace
more
strong
with
a
double
knot
:
as
labouring
,
if
it
were
possible
,
to
turne
into
the
soule
,
and
be
the
same
thing
with
it
;
as
bread
becomes
not
one
of
the
two
in
carne
una
,
in
one
flesh
;
but
una
caro
,
one
and
the
same
flesh
,
with
the
body
.
But
because
we
are
not
yet
come
to
that
,
which
by
the
Grecians
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
signifies
both
the
end
,
and
perfection
:
and
because
this
Union
also
now
is
,
and
now
is
not
;
God
hath
ordained
a
settled
state
of
Union
,
by
which
the
soule
of
man
in
Heaven
is
tyed
with
an
eternall
bond
of
peace
to
him
;
humane
understanding
,
to
the
divine
understanding
;
the
will
of
man
,
to
the
will
of
God
:
and
by
which
all
the
powers
of
man
are
fixt
in
a
firme
,
and
most
neere
connexion
,
and
subordination
with
,
and
to
him
for
ever
.
How
then
ought
we
to
stoope
and
comply
,
if
we
sincerely
desire
a
Union
of
all
,
not
onely
with
our selves
,
for
our
owne
ends
;
but
with
the
Primitive
Church
,
for
Gods
end
?
CHAP.
XII
.
THe
Apostles
,
and
Preachers
of
Christ
,
following
the
tract
,
and
foot-steps
of
God
;
and
of
their
Master
,
Christ
:
who
also
,
conversed
with
Publicans
and
sinners
,
though
not
in
their
sinnes
;
and
spake
otherwise
to
his
Apostles
,
to
whom
it
was
given
to
know
mysteries
,
otherwise
to
the
people
:
were
all
things
to
all
men
.
Saint
Paul
to
the
Jewes
under
the
Law
,
though
not
a
Jew
under
the
Law
,
became
as
a
Jew
under
the
Law
.
To
the
Gentiles
,
as
one
of
them
,
though
not
one
of
them
.
To
the
weake
,
though
not
weake
,
as
weake
.
The
great
Interpreters
of
holy
Scripture
,
give
three
reasons
why
Saint
Paul
in
his
Epistle
to
the
Hebrewes
,
doth
not
begin
after
his
accustomed
manner
,
Paul
an
Apostle
of
Jesus
Christ
.
The
first
was
given
by
Theodoret
,
because
he
was
more
answerably
,
Apostolus
&
Doctor
Gentium
,
the
Apostle
and
Doctor
of
the
Gentiles
,
as
himselfe
proveth
.
The
second
by
Saint
Hierome
,
because
he
cals
Christ
in
the
same
Epistle
,
the
Apostle
,
and
higb
Priest
of
our
profession
,
and
therefore
,
lest
he
might
seeme
to
thrust
himselfe
in
the
ballance
with
Christ
,
he
concealed
his
title
.
The
third
,
and
last
is
given
by
the
same
hand
,
and
happily
to
my
purpose
:
because
hee
most
pleaded
for
the
abrogation
of
the
Mosaicall
rites
;
of
which
,
the
Hebrewes
,
though
Christians
,
were
yet
zealous
,
as
it
is
plaine
in
the
Acts
of
the
Apostles
.
Saint
Clement
writes
of
Gamaliel
,
the
great
Pharisee
,
and
Doctor
of
the
Law
,
that
hee
was
left
,
being
now
a
Christian
,
by
the
serious
appointment
of
the
Apostles
,
in
the
Councell
of
the
Jewish
Elders
;
to
qualifie
their
heate
,
and
mitigate
their
cruelty
.
And
in
the
Acts
,
he
acts
his
part
;
he
doth
comply
This
Milkie
way
went
all
the
godly
Prelates
,
who
succeeded
the
Apostles
,
or
their
Schollers
,
in
all
Churches
:
keeping
an
even
hand
betwixt
innovation
,
and
stubbornnesse
.
This
ever
was
,
and
is
,
and
ever
will
bee
,
the
knowne
course
of
the
holy
Ghost
,
even
in
the
soules
of
men
:
especially
,
as
he
is
,
to
borrow
of
Synesius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Giver
of
Graces
.
But
I
am
forced
here
to
play
He
that
is
stung
by
a
Tarantula
,
(
I
write
what
I
have
knowne
)
is
presently
taken
with
a
strong
,
and
violent
fit
of
dancing
:
and
he
is
best
cured
,
when
the
Musitian
playes
aptly
with
the
current
of
his
humour
,
and
bending
of
his
fancie
.
But
I
feare
I
play
to
one
that
is
stung
,
and
yet
will
never
be
recovered
;
because
no
good
musicke
hath
a
note
so
high
,
as
to
consort
with
her
greatnesse
.
It
is
she
that
saith
in
her
heart
,
I
sit
a
Queene
.
Every
man
hath
his
way
of
writing
,
and
I
have
mine
.
I
am
sure
this
way
delights
,
and
illustrates
;
and
affords
to
every
man
,
something
which
he
loves
;
and
also
keeps
the
devout
spirit
in
action
,
both
of
him
that
writes
,
and
him
that
reades
.
CHAP.
XIII
.
AFter
many
stormie
dangers
,
and
dangerous
stormes
,
by
sea
and
by
land
;
I
arrived
safe
into
my
deare
Countrey
,
little
England
.
My
soule
doth
magnifie
the
Lord
,
for
it
.
And
me
thoughts
,
I
came
out
of
the
noise
,
and
tumults
of
other
Countries
,
into
England
,
as
into
a
silent
harbour
,
and
haven
of
rest
;
having
,
as
it
were
,
left
the
world
behinde
mee
:
And
if
my
comparison
may
lawfully
bring
two
different
things
together
;
as
a
soule
going
out
of
earth
,
comes
into
Heaven
.
Truely
,
after
the
first
step
upon
land
,
I
kneeled
downe
,
and
kissed
the
very
sands
,
and
gravell
on
the
shore
.
Being
come
to
London
,
I
presented
my selfe
to
my
superiours
;
and
shewing
my
faculties
,
declared
whence
I
came
.
But
they
seemed
fearfull
,
having
heard
that
I
had
formerly
suspected
their
wayes
.
Yet
,
that
was
but
a
qualme
,
and
I
was
quickly
disposed
of
;
and
my
walke
assigned
to
me
.
I
was
placed
in
a
Parish
,
wherein
there
were
and
are
many
more
Papists
,
then
there
are
people
in
the
Parish
in
which
I
am
now
seated
.
And
they
were
many
of
them
both
rich
,
and
of
quality
:
There
are
all
poore
,
and
of
a
low
name
.
Any
man
may
beleeve
without
straining
his
faith
,
that
comming
to
England
,
so
top-full
of
the
knowledge
of
Romish
abuses
,
and
corruptions
;
I
wanted
nothing
,
but
the
very
last
degree
of
heate
to
the
taking
of
fire
:
I
wanted
but
an
occasion
,
to
set
one
wheele
a
going
,
that
all
the
rest
might
goe
with
it
.
I
had
gathered
experience
out
of
all
their
affaires
,
but
onely
,
their
dealings
in
England
:
And
I
desired
a
little
thence
,
to
make
up
the
Talent
.
In
the
house
where
I
lived
,
all
my
imployment
was
,
my
service
of
God
in
my
way
,
and
exercise
in
my
studies
.
I
know
my
enemies
will
grant
to
me
,
that
no
man
amongst
them
followed
his
studies
with
more
exact
diligence
,
then
my selfe
.
But
my
way
differed
from
theirs
,
for
I
alwayes
carried
Schoole
Divinity
,
and
other
learning
,
with
an
even
hand
before
me
;
that
the
mildnes
of
the
one
might
temper
the
asperity
of
the
other
;
and
that
the
soundnesse
of
the
one
,
might
fortifie
the
weaknesse
of
the
other
;
and
that
one
might
bring
the
other
downe
to
the
understandings
of
people
,
to
be
instructed
by
me
.
They
were
all
for
the
deepe
of
Divinity
:
All
,
for
diving
.
Whence
it
comes
,
that
few
of
them
are
handy
in
the
conversion
of
soules
(
otherwise
then
by
sleight
,
and
cunning
;
)
or
able
in
the
faculty
of
preaching
.
In
this
house
,
I
wrought
the
cure
of
a
wound
which
many
Priests
had
beene
doing
with
,
never
any
brought
to
a
Citatrice
but
my selfe
.
I
reaped
the
benefit
of
gifts
in
the
house
,
(
indeede
they
were
thrust
upon
me
)
yet
not
so
great
;
but
a
great
Priest
,
(
the
famous
Divel-Tamer
)
whom
I
used
in
Counsell
,
secured
to
me
,
the
taking
of
them
in
justice
.
Yet
this
kindled
a
quarrell
;
such
was
the
tenacious
nature
of
the
prime
Litigant
:
and
grew
to
a
parting
.
And
this
for
a
parting
blow
:
(
perhaps
,
my
Reader
may
understand
it
)
Agnes
,
a
tender
soft
Girle
,
having
rejected
the
love
of
a
noble
young
Romane
,
to
couple
with
the
heavenly
Bridegroome
;
called
to
her
Headsman
with
the
voice
of
a
man
,
as
Saint
Ambrose
delivereth
it
;
saying
,
CHAP.
XIIII
.
MY
Superiours
now
sent
me
,
and
one
of
them
brought
me
to
one
of
their
greatest
houses
in
England
,
being
the
house
of
a
very
noble
personage
;
where
they
were
destitute
of
a
Preacher
.
But
I
repairing
to
London
,
while
the
matter
was
hot
in
debating
;
rumour
had
carried
to
their
eares
,
that
I
had
opened
my
heart
to
some
Protestants
of
note
,
concerning
my
good
will
to
the
Church
of
England
:
which
blew
up
all
their
hopes
.
For
,
some
passages
of
the
Countrey
where
I
lived
,
which
had
passed
in
my
time
;
had
much
bowed
my
heart
to
a
cōsideratiō
of
what
I
had
formerly
known
.
The
passages
in
part
,
were
these
:
To
confirme
the
doctrine
of
worship
due
to
Images
;
it
was
spread
amongst
the
Papists
,
that
the
night
before
a
certaine
holy
Priest
was
apprehended
by
a
Pursevant
,
all
the
pictures
in
his
chamber
were
seen
to
sweat
.
And
to
bolster
up
the
doctrine
of
praying
to
the
Virgin
Mary
,
and
other
Saints
;
it
was
given
out
for
a
fixt
truth
;
that
a
devout
person
,
being
frighted
in
his
bed
,
with
the
strange
likenesse
of
a
Ghost
;
and
calling
upon
Christ
by
the
holy
name
of
Jesus
;
no
helpe
appeared
:
but
at
length
,
turning
his
speech
to
the
Virgin
Mary
,
the
Ghost
with
all
possible
haste
,
vanished
.
In
these
parts
,
a
great
Priest
(
great
in
body
)
being
most
talkative
in
his
owne
praises
,
perswaded
the
weaker
sort
of
his
faction
,
that
he
had
already
cast
foure
hundred
Devils
out
of
a
poore
needy
woman
;
by
the
vaine
exorcizing
of
whom
,
set
out
with
bold
action
,
and
a
loud
voice
;
he
raiseth
to
himselfe
,
a
great
part
of
his
maintenance
.
For
,
he
carrieth
her
from
house
to
house
;
as
poore
men
doe
Apes
;
to
shew
tricks
with
her
.
And
he
had
tooke
much
paines
to
release
her
,
in
the
house
where
I
lived
.
It
is
easie
to
delude
fooles
;
but
,
that
wise
persons
should
goe
astray
after
a
delusion
,
would
be
a
contradiction
in
wisdome
;
and
prove
,
that
wisedome
were
not
so
well
united
in
it selfe
.
I
was
present
one
time
,
when
the
play
was
acted
.
For
,
the
fat
Priest
had
gathered
together
the
refuse
of
Papists
,
being
the
poore
silly
sheep
of
people
,
(
I
dare
say
,
not
one
of
them
knew
the
biggest
letter
in
the
Alphabet
)
into
a
house
standing
alone
.
He
sate
in
a
Chaire
,
habited
with
his
Priests
ornaments
.
The
woman
kneeled
at
his
feete
;
and
turned
her
mouth
,
and
face
into
strange
figures
.
He
spoke
to
the
Devill
,
with
a
commanding
voice
:
the
Devill
answered
by
the
woman
.
He
asked
the
Devill
,
how
many
Devils
had
possession
of
the
body
;
The
Devill
answered
,
all
were
gone
of
so
many
hundreds
,
but
onely
two
.
Hee
commanded
the
Devill
to
come
up
to
the
top
of
her
longest
finger
:
He
did
so
,
and
the
finger
was
held
out
.
Having
got
him
there
,
he
asked
him
his
name
.
The
Devill
answered
,
in
a
grave
tone
,
Dildo
.
He
commanded
the
other
to
the
same
place
;
and
likewise
,
asked
his
name
:
This
Divell
also
answered
,
Dildo
.
But
there
the
womans
wit
fell
short
;
for
,
she
should
have
given
the
other
Devill
,
another
name
.
And
here
was
all
that
is
notable
,
which
I
saw
in
the
best
part
of
a
night
;
who
notwithstanding
,
was
very
curious
in
seeing
.
And
in
the
word
of
an
honest
man
,
I
saw
nothing
,
but
what
might
easily
be
;
and
what
reason
tels
me
,
was
counterfeit
.
And
all
the
while
the
poore
ignorant
people
were
all
on
their
knees
,
praying
upon
their
Beads
,
knocking
their
brests
,
groaning
as
loud
as
the
Patient
;
&
crying
,
Our
blessed
Lady
help
thee
.
The
root
of
the
deceit
,
is
:
They
say
,
the
Devill
first
entred
into
her
,
when
she
entred
into
one
of
our
Churches
,
to
see
the
childe
of
a
Papist
buried
;
to
which
shee
had
beene
Nurse
.
And
still
,
the
wonders
pluck
at
our
doctrine
,
as
here
people
are
frighted
from
entring
into
our
Churches
,
for
feare
of
being
possessed
with
Devils
.
The
plaine
simple
truth
is
,
(
which
I
made
good
by
enquiry
)
The
woman
was
alwayes
a
very
idle
,
and
lazie
person
;
and
the
childe
failing
,
grew
poore
,
and
discontented
;
and
so
,
either
fell
to
her
tricks
,
or
was
easily
wrought
into
them
.
I
am
a
saver
here
,
as
in
other
places
.
Onely
,
this
I
present
to
the
consideration
of
all
wise
people
:
If
one
small
part
of
a
County
in
the
small
time
of
a
yeere
,
gave
plenty
of
these
most
ridiculous
passages
:
what
prankes
doe
they
play
every
houre
in
England
?
what
in
the
world
?
I
kenw
the
Jesuite
that
came
to
the
dore
of
a
great
house
in
England
;
leading
an
Ape
,
and
professing
to
make
sport
with
him
;
The
secret
was
,
he
desired
to
win
a
kinswoman
of
his
,
abiding
in
the
house
.
To
whom
afterwards
comming
,
as
she
walked
in
the
fields
in
hay-time
,
and
not
being
able
to
bend
her
to
him
,
he
drew
his
knife
upon
her
;
and
had
shee
not
beene
relieved
by
an
out
cry
,
she
might
have
beene
spoyled
by
him
,
of
her
life
,
though
not
of
her
religion
.
These
,
and
the
like
strange
carriages
of
heavenly
matters
,
scanned
in
my
thoughts
,
moved
me
at
first
,
to
separate
my selfe
a
little
from
the
Papists
.
In
which
time
,
they
wrote
a
very
persuasive
letter
to
me
.
Which
having
perused
,
I
sent
a
letter
to
a
person
of
quality
amongst
them
;
wherein
(
for
I
promised
in
the
beginning
of
my
book
,
to
speak
the
truth
in
all
things
)
I
signified
to
him
,
that
my
heart
failed
me
,
and
I
feared
to
goe
on
,
in
my
new
resolution
.
And
in
so
great
a
change
,
as
the
change
of
Religion
;
after
the
practice
of
thirteene
yeeres
amongst
the
Papists
,
and
all
the
yeeres
of
my
knowledge
;
it
would
have
beene
a
miracle
,
if
the
heart
should
not
have
imitated
the
Seamans
Needle
,
turning
to
the
North-pole
,
and
have
shaked
before
it
had
fixt
.
Yet
this
hapned
before
I
had
actually
tooke
the
the
habit
of
a
Minister
.
Let
them
shew
mee
,
that
I
gave
them
any
solid
shew
,
I
was
of
their
minde
,
since
I
first
made
open
shew
of
the
profession
,
I
now
sticke
to
;
and
they
will
shew
more
,
then
they
can
shew
.
CHAP.
XV.
I
Beganne
soone
after
,
to
compare
the
two
Religions
;
in
these
words
.
The
Protestants
have
one
great
Power
,
upon
whom
onely
they
depend
;
and
to
whom
alone
,
they
flie
by
prayer
in
all
their
necessities
;
observing
that
of
Saint
Peter
,
Cast
all
your
care
upon
him
,
for
he
careth
for
you
.
The
Papists
have
as
many
hearers
,
and
helpers
,
as
they
have
Saints
and
Angels
.
And
yet
,
devotion
being
divided
,
is
lesse
warme
:
and
the
expectation
of
a
benefit
from
a
heavenly
power
under
God
,
doth
engage
us
to
performe
the
highest
acts
;
at
least
of
outward
reverence
to
a
creature
;
as
,
to
prostrate
our selves
before
him
,
and
to
call
upon
him
in
all
places
,
as
if
he
were
every
where
.
The
Protestants
leane
wholly
upon
the
merits
of
Christ
Jesus
;
desiring
to
suit
with
that
of
Saint
Paul
,
For
by
Grace
yee
are
saved
through
Faith
,
and
that
not
of
your selves
:
it
is
the
gift
of
God
:
Not
of
workes
,
lest
any
man
should
boast
.
Amongst
the
Papists
,
their
good
men
,
all
merit
;
and
to
make
the
matter
sure
,
one
meriteth
for
another
.
And
yet
,
as
no
man
can
direct
an
intention
to
an
end
,
but
hee
must
also
intend
the
meanes
,
requisite
to
the
end
:
So
,
no
man
can
truly
merit
salvation
,
unlesse
he
likewise
merit
the
meanes
necessary
to
salvation
:
the
thing
necessary
to
salvation
,
was
the
death
of
Christ
;
therefore
,
if
they
merit
salvation
,
they
merited
de
verbis
Apost
.
likewise
the
death
of
Christ
.
But
Saint
Austin
saith
,
Neque
enim
illum
ad
nos
merita
nostra
bona
,
sed
peccata
duxerunt
:
our
merits
did
not
draw
him
to
us
,
but
our
sinnes
.
The
Protestants
have
onely
two
Sacraments
;
because
Christ
intended
to
give
life
,
and
to
maintaine
it
:
They
have
Baptisme
,
to
give
spirituall
life
;
and
the
Sacrament
of
the
Eucharist
,
or
the
Lords
Supper
,
to
keepe
and
cherish
it
.
The
Papists
have
seven
Sacraments
,
as
there
are
seven
Planets
,
and
because
there
are
seven
deadly
sinnes
.
And
yet
,
if
every
visible
signe
of
an
invisible
gift
,
be
a
Sacrament
;
the
old
Law
was
exceedingly
stored
with
Sacraments
.
The
Protestants
give
Christ
to
be
eaten
by
faith
:
the
Papists
wholly
,
and
carnally
;
and
in
the
same
manner
,
as
he
is
in
Heaven
.
And
therefore
,
the
sacred
institution
is
maimed
,
and
the
poore
Laity
deprived
of
the
Cup
;
because
they
are
beleeved
to
take
all
Christ
his
body
,
ex
vi
verborum
;
and
his
bloud
,
soule
,
Divinity
;
and
the
blessed
Trinity
it selfe
,
per
concomitantiam
,
in
regard
that
Christ
cannot
be
parted
.
The
Protestants
teach
according
to
S.
Paul
,
that
a
Bishop
may
be
the
husband
of
one
wife
,
which
the
Papists
having
his
children
in
subjection
with
all
gravity
.
Both
the
First
,
that
indeed
,
marriage
had
beene
granted
to
Priests
in
the
Councell
of
Trent
;
had
they
not
,
upon
the
suggestion
of
the
Jesuits
,
feared
poverty
,
and
contempt
:
By
which
,
it
is
as
cleere
as
Gods
Sunne
,
that
they
more
aime
in
their
adventures
at
the
glory
of
the
Church
,
their
visible
Mother
,
then
of
God
,
their
invisible
Father
.
Secondly
,
that
the
Jesuits
hewed
the
Councell
into
this
conceit
,
for
this
end
;
lest
,
because
the
Jesuits
can
throw
off
their
habit
at
their
pleasure
,
all
their
able
men
should
have
left
them
,
and
runne
a
wiving
.
And
it
is
a
great
reason
,
of
a
great
rule
they
have
;
that
no
Jesuit
may
be
a
Bishop
,
or
Cardinall
,
without
an
extraordinary
command
,
and
dispensation
from
the
Pope
;
because
their
houses
would
then
be
deplumed
of
Schollers
.
I
feare
,
the
religious
persons
of
the
Church
of
Rome
,
clad
so
meanely
;
in
the
greater
part
,
thinke
themselves
as
great
,
as
the
greatest
.
Tertullian
saith
of
Diogenes
,
Superbos
Platonis
thoros
,
alia
superbia
deculcat
,
he
kicks
the
pride
of
Plato
,
being
altogether
Apol.
cap.
46.
as
proud
as
he
.
The
Protestants
are
alwaies
humble
suppliants
to
God
,
for
the
remission
of
their
sinnes
;
and
still
laying
open
before
him
,
and
recounting
the
sins
of
their
youth
:
And
the
uncertainty
holds
them
alwayes
in
a
feare
,
and
trembling
,
and
in
a
meeke
submission
to
God
.
The
Priest
in
Confession
,
will
give
to
the
Papists
,
a
full
,
and
absolute
forgivenesse
of
all
their
sinnes
;
whensoever
they
please
to
read
,
or
tell
them
over
.
And
yet
nothing
is
more
dangerous
to
an
ignorant
soule
,
then
a
deceitfull
security
:
they
beleeve
their
sinnes
are
forgiven
,
and
the
care
is
past
.
Confession
cannot
be
necessary
,
necessitate
absoluta
;
that
is
,
necessary
to
salvation
;
or
in
the
list
of
Sacraments
.
For
,
why
did
the
Greeke
Church
,
the
most
devout
,
and
most
learned
Church
in
the
world
,
and
the
Nursery
of
our
greatest
Doctors
,
moved
onely
with
one
abuse
ushered
by
Confession
,
abolish
it
?
Can
the
abuse
of
a
Sacrament
amongst
reasonable
creatures
,
and
sensible
of
their
owne
condition
,
deface
the
use
of
it
?
And
therefore
doubtlesse
,
they
held
it
by
the
title
of
a
good
,
and
pious
custome
;
not
in
the
name
of
a
Sacrament
.
Turne
another
way
:
God
,
who
commandeth
every
servant
of
his
,
to
keepe
the
dores
of
his
senses
;
and
by
all
honest
violence
,
to
prevent
the
entrance
of
sinne
upon
the
soule
;
will
he
give
a
Sacrament
,
wherein
the
soule
shal
under
the
pretty
color
of
sanctity
stand
open
to
all
kindes
of
uncleannesse
?
And
he
that
commandeth
me
to
shut
my
eares
against
lewd
discourses
;
will
he
now
,
out-goe
himselfe
,
and
command
me
to
heare
them
?
They
reply
,
the
relations
are
now
in
mourning
,
and
delivered
in
a
dolorous
,
and
humble
manner
.
But
,
the
disease
being
catching
,
we
cannot
be
too
cautious
;
and
it
is
not
likely
,
that
God
would
linke
a
holy
Sacrament
,
with
a
knowne
temptation
.
It
is
a
knowne
truth
,
that
these
confessions
,
and
especially
,
of
women
,
when
they
relate
the
Acts
,
and
circumstances
of
their
fleshly
sinnes
,
doe
make
strange
motions
,
not
onely
in
the
minds
,
but
also
,
in
the
bodies
of
their
Priests
;
which
their
Authors
confesse
,
even
out
of
Confession
.
Confession
,
as
they
use
it
,
is
an
optick
instrument
,
through
which
,
they
looke
neerely
upon
the
soule
;
that
according
to
that
sight
,
they
may
governe
.
And
therefore
,
it
is
one
of
the
private
rules
amongst
the
Jesuits
;
that
in
all
their
consultations
,
(
which
are
many
)
the
Bell
having
rung
them
together
,
the
Ghostly
Father
especially
,
shall
be
present
,
and
his
counsell
most
observed
.
And
although
the
Generals
of
their
Orders
,
checked
by
the
Popes
,
have
given
publike
commands
to
the
contrary
:
yet
they
are
all
but
a
face
,
and
a
flourish
.
Confession
,
thought
a
Sacrament
,
is
to
many
,
the
bane
of
perfection
:
For
,
leaning
heavie
upon
the
pretended
strength
,
and
efficacie
of
the
absolution
,
they
bate
much
of
the
sorrow
,
which
is
the
principall
part
of
true
repentance
.
The
Protestants
keepe
one
day
in
the
weeke
holy
,
in
obedience
to
the
Commandement
,
given
with
a
Memento
;
Remember
the
Sabbath
day
to
keepe
it
holy
;
and
other
speciall
dayes
,
according
to
an
appointment
,
The
Papists
have
many
Holy-dayes
,
and
yet
doe
not
seriously
observe
the
Sabbath
,
insomuch
,
that
the
Jesuits
boast
,
their
Founder
to
have
complained
much
of
Sabbath-breaking
.
A
Councell
held
under
Guntranus
The
Spaniards
have
a
form
of
salutation
which
is
alwayes
used
as
a
prologue
to
their
discourses
;
and
it
is
ever
the
same
,
both
in
words
and
forme
;
and
it
consisteth
of
severall
sentences
,
one
answering
to
another
.
And
it
is
pretty
matter
of
mirth
,
to
heare
how
they
runne
it
over
:
Even
so
the
Papists
deale
with
their
Latin
prayers
,
when
they
recite
(
as
the
terme
is
)
so
many
Pater-nosters
,
and
so
many
Ave-Maries
.
And
these
Latin
prayers
were
but
an
earthly
invention
of
man
,
with
a
politicke
purpose
,
to
keepe
all
Churches
in
Union
with
the
Latin
Church
,
and
in
subjection
to
it
.
I
pity
the
poore
Nuns
,
that
spend
more
then
halfe
their
time
of
waking
in
running
over
,
what
they
understand
not
.
And
I
have
some
pitie
for
the
English
Papists
,
who
are
taught
,
that
it
is
an
act
of
greater
merit
,
to
pray
in
Latin
,
though
not
understood
,
then
in
English
:
because
it
hath
more
of
obedience
,
and
greater
affinity
,
and
is
more
coincident
with
Church-service
.
The
Protestants
quarrell
about
ceremonies
.
But
the
Popish
Priests
,
in
my
knowledge
,
have
opposed
one
another
,
in
such
a
tumultuous
manner
,
that
they
drew
on
both
sides
,
great
persons
,
and
whole
States
into
their
faction
;
once
againe
verifying
that
of
Pliny
;
Montes
duo
inter
se
Nat.
Hist
.
concurrerunt
crepitu
maximo
,
assultantes
,
recedentesque
inter
eos
,
flamma
fumoque
in
coelum
exeunte
,
two
great
Mountaines
ran
violently
one
against
another
,
smoke
and
fire
rising
up
towards
Heaven
,
with
a
great
noise
.
The
Pope
suffers
them
to
cast
away
themselves
,
and
their
deare
time
,
upon
discourses
that
hang
like
rotten
carcasses
upon
a
Gibbet
,
which
every
small
winde
bereaves
of
a
limbe
or
two
.
Because
the
Psalmist
singeth
of
the
holy
City
Jerusalem
,
Her
foundation
is
in
the
holy
Mountains
;
the
Virgin
Mary
is
holy
major
Johanne
Baptista
.
There
rose
not
a
greater
then
John
the
Bapt.
To
which
the
Jesuits
answer
merrily
;
Indeed
,
there
rose
not
a
greater
then
he
;
but
he
was
not
as
great
as
the
Virgin
,
because
she
had
never
fallen
,
and
therefore
could
not
rise
.
If
I
could
part
the
fray
,
they
should
let
goe
this
vanity
of
vanities
,
and
preach
Christ
crucified
,
a
little
more
.
A
plaine
Monke
said
,
and
I
was
his
Auditour
;
that
he
would
never
beleeve
the
words
,
cited
out
of
the
Fathers
by
the
Jesuits
,
except
he
had
them
in
the
Fathers
:
because
the
Jesuits
are
such
knowne
corrupters
of
good
things
.
And
corruptio
optimi
,
pessima
,
the
corruption
of
the
best
things
,
is
the
worst
of
corruptions
.
Certaine
papers
of
an
old
Monk
,
came
to
my
hands
here
in
England
;
out
of
which
,
amongst
others
,
I
tooke
this
note
.
Dissentiones
inter
Jesuitas
,
&
-
1
Incarceratos
in
castro
Wisbicensi
.
-
2
D.
Paget
,
aliosque
nobiles
Anglos
,
in
Belgio
.
-
3
Sacerdotes
appellantes
.
-
4
Milites
Anglos
in
Belgio
.
-
5
Benedictinos
in
Belgio
.
-
6
Alumnos
Seminariorum
Romae
,
&
alibi
:
He
meanes
Valladolid
for
another
place
.
-
7
Moniales
Gravelingae
,
Bruxellae
,
&
caet
.
I
have
given
it
,
as
I
found
it
,
and
so
I
leave
it
.
The
Protestants
proceed
humbly
in
the
preaching
of
the
Gospel
,
without
paint
,
or
fallacie
.
The
Papists
ground
much
upon
miracles
,
and
yet
confesse
the
world
hath
beene
much
deluded
by
them
.
I
have
beene
resident
,
the
space
of
eight
yeares
,
a
quarter
of
my
age
,
in
their
chiefest
,
and
most
eminent
Cities
,
and
places
of
abode
;
and
yet
,
was
never
present
at
the
working
of
a
Miracle
.
Besides
,
the
working
of
Miracles
,
is
not
an
undeceivable
signe
of
the
true
Faith
.
God
hath
wrought
Miracles
by
an
Heretick
Bishop
:
yea
,
by
the
old
Romans
;
for
example
,
in
the
defence
of
the
innocent
;
or
,
to
give
waight
,
and
authority
to
a
close
,
and
covered
truth
.
What
if
I
should
grant
,
that
the
Papists
may
worke
Miracles
,
in
the
proofe
of
the
doctrine
,
which
teacheth
a
Trinity
of
persons
in
the
God-head
;
the
Incarnation
of
Christ
;
the
redemption
of
the
world
,
by
the
shedding
of
his
bloud
?
But
I
will
not
bee
so
liberall
.
Yet
,
God
hath
wrought
Miracles
by
wicked
and
unbeleeving
people
,
though
not
to
sanctifie
their
wickednesse
,
and
countenance
their
unbeliefe
.
The
famous
Epistle
of
Gregory
the
great
,
to
Austin
,
the
Apostle
of
England
;
will
easily
fix
,
and
fasten
this
point
.
And
long
before
ep.
ad
Aug.
S.
Just.
his
dayes
,
Saint
Justine
the
Martyr
,
was
of
the
same
minde
;
Licet
(
saith
he
)
haeretici
miracula
faciant
,
hoc
tamen
non
confirmat
haereticos
in
errore
,
quia
miraculorum
effectio
non
semper
est
pietatis
signum
,
&
demonstratio
,
ut
Dominus
ostendit
cum
ei
dicunt
,
Domine
nonne
in
nomine
tuo
prophetavimus
?
Although
Hereticks
worke
Miracles
,
this
notwithstanding
doth
not
confirme
them
in
their
errour
,
because
the
working
of
Miracles
is
not
alwayes
an
infalliable
demonstration
of
piety
,
as
Christ
sheweth
,
when
they
say
to
him
,
Lord
,
have
we
not
in
thy
name
Prophecied
,
cast
out
Devils
?
The
Papists
have
the
name
of
good
,
and
recollected
people
.
I
can
passe
my
judgement
,
not
upon
the
hearts
,
but
upon
the
lives
of
three
Families
,
which
I
saw
.
One
of
which
was
wholly
taken
up
with
sporting
,
gaming
,
hunting
,
revelling
.
The
Masters
of
the
other
were
Spaniards
in
all
their
discourses
,
rather
then
Englishmen
;
which
I
was
sorry
to
heare
:
And
one
of
them
,
frequented
our
Churches
with
his
body
,
but
not
with
his
heart
:
otherwise
,
they
were
morall
men
.
But
Origen
speakes
as
if
he
knew
them
:
Multo
nocentior
est
haereticus
bonae
vitae
,
&
plus
in
doctrina
sua
habet
authoritatis
,
eo
qui
doctrinam
conversatione
maculat
:
An
Heretick
of
a
good
life
,
is
much
more
hurtfull
,
and
bringeth
more
authority
to
his
doctrine
,
then
he
that
spotteth
his
doctrine
with
his
life
.
And
afterwards
,
Idcirco
sollicite
caveamus
haereticos
,
qui
conversationis
optimae
sunt
,
quorum
forte
vitam
non
tam
Deus
,
quam
Diabolus
instruxit
:
Therefore
,
let
us
take
diligent
heed
of
Hereticks
,
who
are
of
a
refined
conversation
,
whose
lives
perhaps
,
not
God
,
but
the
Devill
hath
ordered
.
Their
very
orders
of
Religions
are
even
frivolous
in
many
points
of
their
Institutions
:
For
,
if
they
fore-see
a
sinne
in
the
exercise
of
obedience
,
they
may
not
question
the
sufficiencie
of
the
command
.
And
both
they
and
their
Priests
may
with
more
leave
,
and
a
lesse
breach
of
Law
,
commit
Fornication
,
or
Adultery
,
or
Sodomy
,
or
beastiality
,
a
thousand
times
over
,
then
marry
;
although
Gods
Law
was
antecedent
to
their
vow
of
chastity
,
and
is
of
more
validity
;
yea
,
though
we
should
grant
their
vow
,
as
the
vow
to
be
ratified
(
with
some
limitation
)
by
another
Law
of
God
,
because
the
matter
of
the
vow
,
is
of
greater
perfection
.
It
came
from
the
Monke
of
Doway
,
that
not
long
agoe
,
it
was
a
custome
in
Biscay
,
a
Province
of
Spaine
,
and
observed
with
all
exactnesse
of
diligence
;
that
every
man
,
having
married
a
wife
,
sent
her
the
first
night
to
the
Priest
of
the
Parish
.
And
that
these
different
Orders
of
Religion
,
did
not
take
their
beginning
from
the
speciall
inspiration
of
God
;
I
will
manifestly
prove
out
of
their
owne
Canons
.
The
Councell
of
Lateran
,
celebrated
in
Marke
the
phrase
of
these
Lateran
Bishops
,
invent
a
new
Religion
;
and
I
suppose
,
they
would
not
put
limits
to
the
Spirit
of
God
:
and
for
the
confusion
here
mentioned
,
it
is
as
plaine
to
be
seene
,
as
the
Church
of
Rome
;
for
in
dissention
,
is
the
destruction
of
love
,
and
order
;
and
consequently
confusion
.
And
what
true
learning
can
the
world
expect
from
these
people
?
who
cannot
speake
,
or
write
the
sincere
meaning
of
their
minds
;
because
their
tongues
,
and
pens
are
confined
to
the
severall
opinions
of
their
orders
.
Armed
with
these
grounds
,
I
tooke
up
a
good
,
and
masculine
resolution
;
and
letting
fall
Popery
,
made
a
confession
of
Faith
,
against
which
,
the
gates
of
Hell
can
never
prevaile
:
in
the
words
,
and
manner
following
.
CHAP.
XVI
.
I
Beleeve
,
that
the
Church
of
England
,
comparing
the
weake
,
and
decayed
estate
of
the
Roman
Church
,
in
the
beginning
of
this
latter
age
;
with
the
strong
and
flourishing
condition
of
the
Primitive
times
,
some
hundreds
of
yeares
after
Christ
:
and
finding
the
Church
of
Rome
,
with
relation
to
those
times
,
so
unlike
the
Church
of
Rome
,
and
so
contrary
to
it selfe
;
had
good
reason
to
trust
the
soules
,
and
eternity
of
her
faithfull
people
;
rather
with
the
old
purity
of
the
younger
times
,
neere
Christ
the
ancient
of
dayes
;
then
with
the
new
belefe
of
these
old
and
dangerous
times
.
It
being
confessed
,
and
all
Histories
,
as
if
they
had
beene
written
with
the
same
pen
testifying
;
that
in
those
golden
times
,
the
name
of
Pope
was
not
heard
of
.
The
Bishop
of
Rome
,
was
indeed
,
esteemed
a
Bishop
,
a
Patriarch
;
and
there
was
a
full
point
.
All
the
supremacie
hee
could
possibly
then
claime
,
rested
in
his
being
a
supreme
Patriarch
.
Which
supremacie
gave
him
the
first
place
,
allowed
him
to
give
the
first
sentence
;
and
there
hee
stuck
.
And
how
little
the
Councell
of
Nice
,
of
Constantinople
;
and
all
the
Grecian
Councels
,
favoured
the
Latin
Church
,
and
their
Patriarch
,
the
Bishop
of
Rome
;
he
that
can
read
,
and
understand
,
may
be
a
witnesse
.
And
,
to
consider
the
just
ordering
of
Church-imployments
:
Constantine
the
first
Christian
Emperour
,
(
if
I
may
stile
him
so
,
without
prejudice
to
Philip
)
ex
sacerdotum
sententia
,
saith
Ruffinus
,
advised
by
certaine
Eccl.
Hist.
l.
1.
c.
1.
Bishops
,
called
the
Councell
of
Nice
.
And
he
cannot
be
said
,
as
Bellarmine
answereth
,
to
have
executed
the
Popes
commandement
.
For
,
the
Author
seemeth
not
in
his
relation
,
to
have
thought
of
the
Bishop
of
Rome
:
unlesse
you
will
urge
;
he
thought
of
him
in
a
confused
manner
,
as
being
in
the
number
of
Bishops
.
Behold
here
,
the
great
height
of
Princely
,
and
temporall
authority
.
Edesius
,
and
Frumentius
,
labouring
Eccl.
Hist.
l.
1.
c.
9
to
reconcile
a
great
Kingdome
of
India
to
Christ
;
dealt
their
affaires
with
Athanasius
,
Bishop
of
Alexandria
;
they
had
not
learned
the
duty
of
repairing
to
Rome
.
Observe
the
indifferencie
of
Episcopall
,
and
Spirituall
power
.
And
againe
,
it
being
most
certaine
,
that
in
those
cleane
and
holy
times
,
the
Sacrament
of
the
Eucharist
was
not
adored
,
and
consequently
,
not
beleeved
to
be
God
:
and
was
freely
delivered
in
both
kindes
to
the
people
.
And
I
wonder
that
the
strange
inconveniencies
,
which
the
nicenesse
,
and
curiosity
of
Rome
pretendeth
,
were
not
perceived
by
the
cleare
eyes
of
the
holy
Prelates
in
those
dayes
:
who
little
dreaming
of
a
reall
presence
,
little
thought
waking
,
that
the
administration
of
the
Sacrament
in
one
kinde
,
gave
the
things
signified
by
both
kindes
;
the
body
and
bloud
;
and
was
therefore
,
sufficient
to
spirituall
nourishment
.
And
moreover
,
it
appearing
plainely
,
in
all
the
old
Monuments
of
Records
;
that
the
Scripture
was
then
read
,
not
to
the
eares
,
but
through
the
eares
,
to
the
hearts
of
people
,
in
a
knowne
language
.
So
that
when
the
supremacie
of
the
Pope
beganne
to
take
place
,
then
onely
his
language
began
to
be
supreme
,
as
well
as
he
.
More
a
great
deale
may
be
said
,
but
I
have
not
time
to
say
it
at
this
time
.
Indeed
,
and
indeed
,
the
Church
of
Rome
in
my
thoughts
,
is
rather
the
carcasse
of
a
Church
,
then
the
Church
animated
with
the
holy
Ghost
:
and
is
like
the
ruines
of
a
City
,
burnt
or
decayed
:
by
which
we
may
perceive
,
there
hath
beene
a
City
.
Her
people
may
say
,
Fuimus
Troes
,
we
have
been
the
beautifull
Church
of
Christ
.
It
can
doe
no
harme
,
if
it
be
knowne
;
that
three
dayes
before
I
preached
my
first
Sermon
;
by
which
I
declared
my
recantation
;
certaine
Papists
,
very
neere
to
me
in
familiarity
,
came
to
my
lodging
;
and
desiring
to
dine
with
me
,
furnished
the
table
with
provision
of
their
owne
buying
.
But
some
houres
after
,
there
rose
such
a
tumult
and
combustion
in
my
body
,
that
I
was
forced
to
take
my
bed
;
and
keep
it
;
and
yet
,
leave
it
every
halfe
houre
;
that
for
three
dayes
,
I
slept
,
if
at
all
,
but
very
little
:
And
when
I
came
to
the
Pulpit
,
I
was
more
like
the
wrack
of
poyson
,
then
a
living
body
.
And
yet
,
God
carried
me
through
that
good
work
,
with
great
power
.
THE
FIFTH
BOOKE
.
CHAP.
I.
HAving
thus
boldly
behaved
my selfe
in
the
open
Field
,
the
Popish
Priests
,
and
Papists
;
beganne
to
let
their
tongues
goe
at
me
with
all
their
power
.
Potiphars
wife
threw
slanders
after
Joseph
,
flying
from
her
.
The
Dragon
cast
rivers
of
water
out
of
his
mouth
;
thinking
to
drowne
the
Woman
with
her
childe
,
that
had
escaped
to
the
Wildernesse
.
The
Here
I
must
advertise
my
Reader
,
and
before
the
advertisement
,
I
will
consider
,
that
my
Creatour
,
my
Redeemer
,
and
my
Judge
,
is
present
with
me
,
and
observes
how
I
manage
my
Pen.
The
Popish
Religion
,
in
the
continuance
of
it
,
stands
upon
these
two
maine
props
,
as
upon
two
mighty
Pillars
.
First
,
the
spreading
,
and
dilating
of
their
praises
,
who
fight
under
their
Banner
.
Secondly
,
the
vilifying
,
and
debasing
of
those
,
who
take
armes
against
them
.
And
it
is
to
me
a
certainty
,
that
the
world
lies
drown'd
in
the
bottome
of
these
two
great
flouds
;
and
is
utterly
ignorant
,
what
persons
have
beene
able
,
and
good
;
what
otherwise
,
for
these
many
ages
.
Their
end
is
:
The
hearts
of
people
,
prepossessed
with
evill
rumours
,
will
be
so
filled
with
them
;
that
the
doctrine
of
him
,
upon
whom
the
rumours
attend
,
shall
either
have
no
place
,
or
a
very
poore
one
:
And
such
a
person
,
or
the
good
in
him
,
shall
ever
be
looked
upon
,
through
the
rumour
;
which
like
a
false
Glasse
,
shall
make
a
strange
creature
of
him
.
It
is
with
the
Popish
Priests
amongst
themselves
,
that
knowing
one
another
so
well
,
they
know
not
how
to
instill
a
beliefe
into
one
another
,
of
what
they
say
.
I
will
give
onely
a
soft
touch
or
two
;
because
they
are
very
sore
in
this
part
.
The
Jesuits
had
a
Scholler
,
when
I
was
their
Scholler
,
marked
for
a
Jesuit
;
and
they
voiced
of
him
,
that
every
word
which
came
from
him
in
his
exercises
,
was
worthy
to
be
written
in
gold
.
They
had
another
Scholler
whose
thoughts
were
not
with
the
Jesuits
,
and
he
being
gone
,
they
gave
out
a
rumour
,
that
he
was
in
opinion
an
Adamite
;
and
held
,
that
we
ought
(
and
might
with
lesse
danger
of
sinning
)
to
conforme
our selves
,
in
the
matter
of
apparell
,
to
Adam
and
Eve
before
their
fall
.
The
man
branded
with
this
rumour
,
is
now
a
Priest
,
and
a
Prisoner
in
England
;
but
a
plaine
one
:
and
as
free
from
any
such
imagination
,
as
the
best
of
us
all
.
If
they
be
thus
mischievous
at
their
owne
home
;
what
shall
become
of
me
,
that
have
another
home
;
set
up
,
in
opposition
to
their
home
?
Where
true
Faith
is
the
Mistresse
,
Christian
simplicity
is
ever
a
waiter
:
But
falshood
is
weake
,
and
alwayes
wanting
;
and
as
she
is
false
,
so
are
all
her
attendants
;
and
all
her
wayes
.
The
Schollers
in
the
Seminaries
,
beleeve
nothing
of
the
same
ranke
,
more
truely
,
then
that
Master
Fox
,
who
wrote
the
Martyrologe
,
was
of
so
weake
a
braine
,
that
hee
thought
his
head
was
an
Vrinall
;
and
if
it
touched
a
thing
of
a
hard
substance
,
it
would
breake
.
Is
not
this
a
pretty
way
to
transforme
people
into
a
belief
,
that
all
the
doctrine
and
history
,
which
came
out
of
that
head
,
was
no
better
then
Urinall
proofe
?
A
person
of
worth
,
and
great
vertue
amongst
the
Protestants
,
wrote
against
them
:
And
if
I
have
eares
,
they
reported
he
was
tooke
in
the
base
act
of
Fornication
with
a
poore
Blackamore
drudge
:
They
would
not
grant
him
the
honour
to
have
dealt
with
a
Woman
of
his
owne
skinne
.
Was
not
this
a
deepe
way
to
perswade
,
that
his
booke
was
begot
betwixt
him
,
and
the
Devill
!
I
heard
the
man
named
,
who
wrote
the
book
in
the
name
of
Bishop
King
on
his
death-bed
.
The
Bishop
was
abused
:
And
yet
the
Church
of
Rome
cannot
blush
.
But
I
cannot
stay
upon
this
Dung-hill
;
because
I
see
more
foule
way
,
in
my
way
concerning
my selfe
.
CHAP.
II.
THey
reported
so
basely
of
me
,
in
the
matter
of
my
departure
from
them
,
and
from
the
place
of
my
residence
in
the
Countrey
:
that
I
was
forced
to
repaire
to
the
Master
of
the
house
,
for
a
testimony
under
his
hand
,
of
my
religious
demeanour
;
who
being
a
direct
man
in
his
way
,
gave
it
me
in
ample
manner
;
and
freed
me
both
from
the
sinne
,
and
the
suspition
of
it
on
his
part
.
And
I
can
make
it
evident
to
any
middle
,
and
indifferent
person
,
that
I
could
not
have
proceeded
otherwise
,
either
in
reason
,
or
justice
,
or
prudence
;
all
circumstances
considered
;
and
my
knowledge
of
the
present
condition
of
things
:
And
yet
,
they
have
not
feared
to
report
a
most
execrable
falshood
:
that
the
Master
of
the
house
tooke
me
in
bed
with
his
wife
;
and
vehemently
protested
,
that
if
I
had
not
beene
a
sacred
person
,
a
Priest
,
hee
would
have
killed
me
.
And
that
the
matter
might
seeme
more
colourable
,
they
imployed
a
Minister
of
the
same
Countrey
,
a
friend
of
theirs
,
and
a
wilde
one
;
and
a
man
of
all
companies
,
to
make
it
his
pot-discourse
:
who
in
this
,
was
not
Christs
Minister
,
but
theirs
,
and
the
Devils
.
How
much
hath
poore
England
suffered
,
and
how
long
groaned
under
such
Ministers
,
divided
in
their
owne
hearts
,
and
torne
betwixt
Papists
,
and
Protestants
:
neither
altogether
faithfull
to
one
,
nor
wholly
true
to
the
other
.
Albeit
I
am
sure
,
that
as
in
all
great
workes
;
so
especially
in
the
service
of
God
,
the
heart
must
be
united
in
it selfe
,
that
it
may
be
more
strong
in
its
motion
.
But
to
turn
upon
the
report
:
I
may
use
extraordinary
words
,
because
I
am
extraordinarily
charged
:
As
I
shall
ever
desire
to
partake
,
either
of
the
promises
of
the
Gospel
,
or
of
the
merits
of
Jesus
Christ
,
no
such
thing
,
nor
yet
any
shadow
of
it
,
was
true
.
And
in
my
conscience
,
I
cannot
taxe
the
Gentlewoman
with
any
thing
,
but
foundnesse
,
and
indiscretion
;
to
which
,
the
sexe
is
very
prone
;
and
which
shee
hath
practised
upon
more
then
my selfe
.
Witnesse
the
witnesses
of
our
conversation
,
which
either
were
of
the
house
,
or
of
their
Tenants
.
Thinke
now
,
into
what
troubled
streames
he
throwes
himselfe
,
that
kicks
off
Rome
,
and
twines
with
the
Church
of
England
.
If
he
be
not
supported
with
strong
hands
,
both
inwardly
,
and
outwardly
;
in
truth
,
in
truth
,
he
floats
upon
a
very
cold
,
and
comfortlesse
condition
.
What
then
,
when
his
owne
Brethren
make
him
the
jest
and
contempt
of
men
,
halfe
metamorphosed
into
beasts
?
But
this
was
little
to
what
came
after
.
It
was
proclaimed
with
a
genenerall
cry
,
that
I
was
madde
;
and
that
I
,
and
my
wits
had
beene
parted
this
many
a
yeare
.
But
O
my
Father
of
Heaven
,
I
thank
thee
,
I
have
them
still
:
and
my
joy
is
,
that
as
they
were
in
thy
gift
,
so
they
are
in
thy
keeping
.
If
they
answer
:
these
were
the
noises
of
common
people
;
and
rumours
are
no
sooner
hatched
,
but
they
have
long
feathered
wings
.
What
say
they
to
the
Scotch
Priest
in
Holborne
,
who
reported
to
certaine
Protestants
,
that
I
was
runne
away
with
the
mans
wife
,
in
whose
house
I
lodged
.
And
they
doubting
of
it
;
doe
yee
thinke
,
(
said
he
)
that
I
know
it
not
,
who
lodge
very
neere
to
him
?
This
rumour
was
discovered
in
the
mouth
,
where
it
was
first
borne
.
Having
preached
in
Saint
Clements
Church
,
I
was
no
sooner
out
of
the
Pulpit
,
but
the
Reader
desired
me
to
satisfie
him
in
one
particular
;
and
related
,
that
he
had
spoke
a
day
or
two
before
,
with
an
honest
,
and
moderate
Papist
;
who
assured
him
,
that
in
the
beginning
of
the
weeke
,
I
had
ravished
a
maid
;
and
such
a
Justice
,
naming
a
Gentleman
in
Holborne
,
had
sent
me
to
Newgate
.
And
they
were
as
busie
in
the
Countrey
.
For
,
a
Countrey-Papist
came
to
my
lodging
;
enjoyned
by
his
friends
,
to
see
me
:
Truely
(
said
he
)
it
is
credibly
reported
,
and
beleeved
in
the
Countrey
,
that
you
are
dead
,
having
cut
your
throat
.
O
Rome
,
canst
thou
maintaine
thy
greatnesse
by
no
better
meanes
?
Then
,
thou
art
a
wretched
Rome
indeed
;
and
blessed
be
the
houre
in
which
I
left
thee
.
And
lately
,
when
by
reason
of
some
words
in
my
Parish
,
vomitted
out
of
the
black
mouth
of
a
Popish
servant
,
in
the
dishonour
,
both
of
me
,
and
our
Religion
.
I
wrote
to
his
Master
,
desiring
that
my
Parishioners
might
not
be
stirred
in
their
service
of
God
,
or
averted
from
their
allegiance
to
the
King
:
inserting
these
words
concerning
my selfe
.
Set
aside
the
sweete
name
of
Christ
,
I
would
rather
choose
to
be
a
Turke
then
a
Papist
.
I
discerned
no
change
in
the
working
of
my
letter
;
but
only
,
that
I
was
defamed
through
the
Countrey
,
and
proposed
as
one
that
had
more
inclination
to
Turcifme
,
then
to
Christianity
in
them
;
that
part
which
qualified
the
proposition
,
set
aside
the
sweet
name
of
Christ
,
being
wholly
concealed
,
and
set
aside
in
the
report
and
my
intention
evacuated
.
The
occasion
of
my
inserting
that
clause
was
,
because
the
Popish
servant
had
said
,
he
was
sure
that
I
would
quickly
bee
theirs
againe
;
which
is
alwayes
a
great
part
of
their
plea
,
when
the
man
that
commeth
from
them
,
is
circumspect
in
his
life
.
I
see
,
that
where
one
notorious
abomination
dwels
,
all
other
sinnes
are
neighbours
.
This
my
letter
was
shewed
by
the
Papists
,
to
one
of
my
owne
cloth
,
and
profession
.
But
one
,
whom
the
Papists
have
bought
and
seal'd
their
speciall
friend
by
speciall
benefits
,
and
entertainments
.
He
speaking
as
affection
prompted
him
,
not
as
Religion
:
so
farre
helped
them
on
,
both
in
their
opinions
,
and
in
their
depression
of
me
;
that
he
perswaded
them
,
the
proposition
which
they
had
chose
for
the
instrument
of
their
abuses
,
Set
aside
the
sweete
name
of
Christ
,
I
had
rather
be
a
Turke
then
a
Papist
;
to
be
no
other
thing
,
but
elegant
nonsense
.
His
reasons
were
,
as
I
received
them
from
his
owne
mouth
:
First
,
because
the
sweete
name
of
Christ
could
not
be
set
aside
.
Secondly
,
because
the
proposition
being
resolved
into
the
sense
of
it
,
if
it
hath
any
,
is
this
:
Set
aside
the
sweete
name
of
Christ
,
I
had
rather
be
a
Turke
then
a
Christian
.
I
reply
:
This
is
the
discourse
of
flesh
and
bloud
,
or
rather
,
of
hunger
and
thirst
,
and
wanton
appetite
.
Were
there
the
greatest
of
all
connexions
betwixt
the
name
of
Christ
,
and
the
Popish
Religion
,
I
might
borrow
of
the
Philosophers
,
an
hypotheticall
,
and
imaginary
separation
,
per
impossibile
.
But
,
my
meaning
in
the
inwards
,
is
;
I
doe
not
conceive
,
there
is
any
mighty
businesse
of
Christ
amongst
the
Papists
,
but
his
name
;
and
that
wheresover
it
is
,
is
a
sweete
name
,
and
a
name
without
a
thing
,
will
easily
be
removed
by
an
Intellectus
agens
.
And
therefore
it
will
stand
as
close
,
as
this
mans
tongue
does
to
the
Papists
,
Set
aside
the
sweete
name
of
Christ
,
I
had
rather
bee
a
Turke
then
a
Papist
.
And
his
second
reason
is
most
injurious
to
his
owe
Religion
,
I
meane
the
Religion
which
he
professeth
;
For
it
comes
with
a
long
taile
,
and
implies
,
that
nothing
is
signified
by
the
word
Papist
,
but
Christian
,
they
being
termini
convertibiles
:
and
that
every
tenent
of
Popery
,
is
Christian
,
and
derived
from
Christ
.
But
,
the
wonder
is
,
that
I
am
forced
to
defend
my
propositions
,
and
assertions
,
by
which
I
disclaime
Popery
,
against
a
Brother
.
The
Father
of
Heaven
,
in
his
Sonne
Jesus
Christ
blesse
,
and
continue
the
Parliaments
of
England
,
or
many
a
faire
birth-right
will
be
sold
for
a
messe
of
Pottage
.
Two
things
I
have
learn'd
,
and
experience
was
my
Schoole-mistresse
,
speaking
to
me
from
the
lives
of
others
:
The
first
is
,
that
to
divide
and
rend
our selves
betwixt
two
Religions
,
is
the
nearest
path
to
Atheisme
.
And
the
second
,
that
men
so
rent
&
divided
,
are
company-keepers
,
lovers
of
pleasure
,
hunters
,
gamsters
,
&
caet
.
And
by
such
,
I
shall
joyfully
be
resisted
;
having
so
good
an
assurance
,
that
I
fight
Gods
battels
.
And
that
the
Papists
may
rise
as
high
as
scandall
can
mount
:
they
have
spread
into
the
world
,
that
I
have
tooke
one
of
their
Priests
,
by
whose
hands
God
hath
beene
very
kinde
to
me
.
To
this
,
I
thus
answer
:
First
,
that
my
obligation
to
my
Prince
,
the
State
,
and
the
Parliament
,
being
the
representative
body
of
the
whole
Kingdome
,
doth
binde
me
farre
more
strictly
,
then
the
private
kindnesses
betwixt
friend
and
friend
.
Secondly
,
as
I
desire
to
be
washed
with
the
bloud
of
Christ
,
I
had
no
hand
in
the
taking
of
that
person
,
nor
knowledge
of
it
.
The
man
I
tooke
,
was
one
from
whom
I
was
utterly
disinteressed
;
a
scandalous
person
,
a
scandall-raiser
,
and
one
by
whose
practises
I
am
as
sicke
to
the
Popish
Religion
,
as
I
would
bee
dead
to
its
sinnes
.
The
other
my
quondam
friend
,
I
could
have
taxed
in
a
fit
place
of
this
book
,
for
his
wily
dealings
with
a
maid
,
said
to
be
possessed
with
a
Devill
;
and
related
,
that
the
Devill
lurking
in
a
lump
of
her
flesh
,
would
runne
from
part
to
part
,
and
could
not
endure
to
be
touched
with
his
fingers
,
used
in
the
touch
,
of
the
consecrated
Host
.
But
I
spared
my
friend
.
I
could
be
copious
,
if
I
should
not
bee
tedious
,
in
these
relations
.
Old
wives
tales
are
odious
:
And
Saint
Gregory
Nazianzen
taxeth
Julian
the
Apostata
,
for
blowing
the
coales
at
the
Devils
Altar
,
with
old
women
.
How
their
wisedome
is
confounded
!
It
is
vainely
done
of
the
Pelican
,
that
seeing
her
nest
fired
by
Shepheards
,
commeth
in
all
haste
,
and
thinking
to
redeeme
her
young
from
the
danger
;
by
the
waving
of
her
wings
;
bloweth
the
fire
,
and
encreaseth
the
flame
:
and
at
last
,
applying
her
whole
body
,
loseth
her
wings
,
the
safety
of
her
body
.
And
these
reports
are
in
effect
,
the
same
:
The
flame
of
my
devotion
towards
the
Church
of
England
,
is
increased
;
and
they
lose
their
wings
,
and
themselves
in
the
fire
:
when
doubtles
,
they
thought
to
scape
away
(
like
the
Fish
)
in
the
black
inke
,
they
cast
round
about
them
,
upon
their
brother
.
O
these
reports
!
They
goe
,
as
Demosthenes
saies
of
the
waves
in
the
Sea
,
one
confusedly
tumbling
over
the
back
of
another
,
without
any
stop
,
or
intermission
.
And
he
that
flyeth
from
Babylon
,
is
like
one
of
the
Martyrs
in
the
Primitive
Church
Church
,
tormented
in
a
brazen
Bull.
The
bellowing
,
and
roaring
that
you
heare
,
is
,
in
the
thing
it selfe
,
the
voice
of
the
Martyr
;
but
much
altered
by
passing
through
the
wide
throate
of
the
brazen
Bull.
The
torments
of
Marcus
Arathusius
,
were
strange
ones
;
described
by
Saint
Gregory
Nazianzen
.
The
venerable
Some
dayes
after
the
publication
of
my
closing
with
the
Church
of
England
,
a
Popish
Priest
came
to
me
,
having
in
his
company
,
one
habited
like
an
English
Minister
:
and
the
maine
point
of
his
businesse
broke
out
in
these
words
:
See
how
God
provides
for
his
Church
;
you
have
left
us
,
and
here
is
one
comming
to
us
from
that
,
for
the
love
of
which
,
you
forsooke
us
.
And
thus
speaking
,
he
pointed
to
the
Minister
.
The
Gentleman
is
now
beneficed
with
us
,
and
therefore
you
shall
not
know
his
name
,
though
you
are
acquainted
with
his
fault
,
because
God
hath
hid
many
of
my
faults
from
those
that
know
my
name
.
Yet
I
like
not
,
that
he
so
much
savoureth
of
the
Popish
practise
,
as
to
stigmatize
me
with
the
brand
of
insufficiencie
in
matter
of
learning
,
wheresoever
he
commeth
.
For
,
if
he
were
come
quite
home
to
us
,
hee
would
be
one
heart
and
soule
with
me
:
and
draw
the
practise
of
his
life
more
neare
to
his
parts
,
both
of
nature
and
learning
:
in
both
which
,
whatsoever
I
am
,
he
is
not
unable
:
though
both
he
and
the
Priest
were
of
a
most
horrid
life
.
Let
Men
and
Angels
heare
me
:
If
any
member
of
the
Church
of
Rome
,
or
England
,
can
make
it
plaine
to
the
reason
of
competent
and
fit
Judges
;
that
from
the
day
wherein
I
first
gave
my
necke
into
the
yoke
of
the
Papists
,
to
this
houre
;
I
have
committed
any
scandalous
action
,
scandalous
in
the
judgement
of
the
Church
of
England
:
and
moreover
,
have
not
lived
a
wary
,
sober
,
and
recluse
life
:
I
will
restore
againe
,
the
little
I
have
received
from
the
Church
of
England
;
and
begge
my
bread
,
all
the
dayes
of
my
life
.
Let
them
goe
to
my
lodging-places
in
the
City
,
and
to
my
Parish
in
the
Countrey
(
they
are
well
knowne
)
and
when
they
come
home
againe
,
convince
me
either
of
immodesty
,
intemperancie
,
idlenesse
,
or
other
such
crime
;
and
I
will
turne
begger
in
the
very
day
of
my
conviction
.
And
yet
I
know
,
that
the
Church
of
Rome
will
set
mee
out
,
(
and
Reader
,
remember
my
Prophecie
)
in
the
forme
of
a
foolish
,
madde
,
ignorant
,
shallow
,
and
odiously
wicked
creature
.
And
I
am
all
this
,
but
they
know
it
not
.
And
even
now
,
I
play
the
foole
;
for
,
in
the
defence
of
my selfe
,
I
commend
my selfe
.
But
I
trust
,
my
intention
is
rather
to
defend
the
honour
of
the
Church
,
from
which
,
I
did
once
cut
my selfe
,
and
to
which
,
God
hath
joyned
mee
againe
.
I
have
heard
it
spoke
in
the
corners
of
their
Colledges
;
that
they
presently
write
the
lives
of
persons
,
who
revolt
from
them
;
and
put
them
,
and
their
actions
in
a
strange
habit
.
I
shall
be
joyfull
to
reade
my
life
;
that
I
may
weepe
for
my
sinnes
,
and
blesse
God
for
my
deliverances
;
but
if
it
be
not
written
truely
,
he
will
write
it
,
that
best
knowes
it
.
If
they
come
with
falshoods
,
I
shall
more
and
more
detest
them
,
and
their
Religion
;
and
beleeve
,
that
all
their
good
purposes
in
the
service
of
God
,
are
but
Velleities
,
Wils
,
and
no
Wils
;
Wils
which
would
,
but
will
not
.
I
desire
peace
,
if
it
may
be
granted
,
with
good
conditions
.
I
was
bound
to
satisfie
good
people
,
and
stop
the
mouths
of
the
evill
.
To
many
hath
beene
denied
the
use
of
a
sword
;
but
no
man
ever
was
prohibited
to
use
a
buckler
;
because
a
buckler
is
ordained
only
for
defence
:
and
in
our
defence
we
kill
;
and
yet
are
not
thought
to
commit
murder
.
CHAP.
III.
GOD
hath
brought
me
home
with
a
mighty
hand
.
Had
I
sailed
from
Rome
one
day
sooner
,
as
my
purpose
was
;
I
had
certainely
beene
carried
away
by
the
Turkish
Gallyes
;
which
swept
away
all
they
met
the
day
before
I
passed
.
I
was
dangerously
sicke
in
my
journey
towards
England
,
at
Ligorne
:
but
,
God
restored
me
.
The
Ship
wherein
I
was
,
ranne
a
whole
night
laid
all
along
upon
one
of
her
sides
:
And
another
time
,
began
to
sinke
downright
:
I
fell
into
the
hands
of
theeves
by
the
Sea-shore
,
that
would
have
killed
mee
:
and
all
in
my
journey
towards
England
.
And
after
all
this
,
and
much
more
,
I
am
a
convert
to
the
Church
of
England
,
in
a
time
which
needs
a
man
of
a
bold
heart
,
and
a
good
courage
like
my selfe
;
to
resist
the
craft
,
encroaching
,
and
intrusion
of
Popery
.
Let
a
great
Papist
remember
his
ordinary
saying
,
that
he
beleeved
God
would
worke
some
great
worke
by
me
.
And
I
have
great
hope
that
the
Church
wil
be
pleased
to
look
upon
me
,
and
fixe
me
,
where
I
may
best
be
seene
;
and
most
be
heard
.
I
am
not
of
their
minde
,
that
move
,
and
sue
,
and
labour
,
in
the
atchievement
of
that
,
which
ought
to
bee
cast
upon
them
.
The
Lord
knowes
,
that
although
the
Church
of
Rome
accuseth
mee
of
ambitious
thoughts
,
a
small
being
in
a
fit
place
,
is
the
top
of
all
my
wishes
.
A
Councell
said
:
Meminisse
Con.
Aquisgr
.
can
.
134
The
Councel
of
Aix
.
oportet
,
quia
columba
est
in
divinis
Scripturis
Ecclesia
appellata
,
quae
non
unguibus
lacerat
,
sed
alis
pie
pertulit
:
We
ought
all
to
remember
,
that
the
Church
is
stiled
in
holy
Scripture
,
an
innocent
Dove
for
her
gentlenesse
;
which
chides
rather
,
then
teares
,
and
having
chid
,
is
friends
again
presently
,
and
receives
with
all
gentlenesse
.
Yet
,
I
am
bold
to
say
,
that
it
would
be
a
noble
worke
,
to
provide
for
the
present
reliefe
,
and
entertainment
of
Shollers
,
who
shall
afterwards
desert
the
Church
of
Rome
,
and
cleave
to
us
.
The
Church
of
Rome
doth
exceedingly
bragge
of
her
charity
in
that
part
;
when
(
it
is
certaine
)
their
common
aime
(
if
not
their
chiefe
aime
)
is
the
strength
,
and
benefit
of
their
private
body
;
wherein
they
are
all
as
one
,
that
they
may
stand
the
faster
.
I
owe
my
prayers
,
and
in
a
manner
,
my selfe
,
to
many
great
personages
.
The
Lord
pay
them
againe
what
I
received
of
them
,
in
that
money
which
goes
in
Heaven
.
And
persons
of
ordinary
condition
,
refreshed
me
above
their
condition
.
Let
him
,
for
whose
sake
they
were
so
pious
,
reward
them
:
I
would
the
Levite
had
beene
as
earnest
as
the
Samaritane
.
CHAP.
IIII.
ANd
being
come
to
the
Arke
,
I
desire
not
to
settle
onely
upon
the
top
of
the
Arke
,
but
to
come
into
it
,
and
be
pliable
in
all
points
.
If
I
have
committed
an
errour
in
this
booke
,
I
shall
presently
correct
it
,
after
the
least
whisper
of
admonishment
which
may
have
beene
easily
committed
;
because
I
have
not
used
other
books
,
borne
with
a
desire
of
haste
;
but
was
contented
with
part
of
my
owne
papers
:
and
certaine
extractions
out
of
the
Popish
Libraries
.
I
beleeve
as
the
Church
of
England
beleeves
;
knowing
,
what
shee
beleeves
.
The
Greek
and
Latin
editions
have
in
the
8.
chapter
of
Genesis
,
The
Crow
went
out
and
returned
not
.
But
the
English
agreeing
with
the
Hebrew
,
hath
:
And
he
sent
forth
a
Raven
,
which
went
forth
to
and
fro
,
untill
the
waters
were
dried
up
from
off
the
earth
.
For
he
went
out
,
and
now
and
then
,
returned
to
the
top
of
the
Arke
,
flew
to
and
fro
,
as
Birds
are
wont
.
And
though
the
Dove
also
went
out
of
the
Arke
;
yet
,
because
she
could
not
finde
cleane
footing
,
shee
returned
:
and
He
put
forth
his
hand
,
and
took
her
,
and
pulled
her
in
unto
him
into
the
Arke
.
How
ready
the
good
old
man
was
?
Hee
met
her
with
his
hand
,
and
tooke
hold
of
her
,
lest
the
weary
thing
should
fall
;
and
succoured
her
weaknesse
with
his
strength
,
and
pulled
her
in
;
and
did
not
leave
her
in
uncertainties
;
but
pulled
her
unto
himselfe
.
This
man
knew
how
to
carry
his
hand
in
Gods
Arke
.
But
,
what
became
of
the
Crow
?
The
Crow
(
saith
Saint
Austin
)
fastned
upon
the
floating
carcasses
of
men
,
beasts
,
and
birds
;
there
feasted
,
and
delighted
himselfe
(
abroad
,
out
of
the
Arke
,
and
in
the
midst
of
the
troubled
waters
)
with
filth
,
and
carrion
.
The
Papists
lay
to
our
charge
;
that
no
man
goeth
from
them
to
us
,
but
with
a
desire
of
more
liberty
,
and
licentiousnesse
.
I
am
certaine
,
that
some
have
done
so
;
whom
the
Devill
hath
tossed
from
one
extremity
to
another
;
from
a
roughnesse
,
which
God
requires
not
;
to
a
rudenesse
which
he
hates
.
But
,
these
have
begun
to
be
rude
privately
amongst
them
;
and
then
,
have
rather
turned
Atheists
,
then
Protestants
.
And
many
have
runne
Saint
Austins
course
,
who
having
rejected
the
Manichees
,
and
betook
himselfe
to
the
Church
of
God
;
became
a
stout
Defender
of
the
one
,
and
a
strong
opposer
of
the
other
.
God
call'd
me
,
and
I
heard
him
:
he
brought
me
,
and
I
came
:
And
being
safe
come
,
I
shall
be
valiant
.
Though
a
Partridge
steale
the
egges
of
her
neighbour
Partridge
;
hatch
them
,
and
bring
them
up
;
yet
,
whensoever
the
young
Partridge
shall
heare
the
call
of
his
true
mother
;
though
he
was
taken
from
her
in
the
egge
,
before
hee
could
see
her
,
or
heare
her
,
and
before
he
was
a
Partridge
;
he
will
forsake
his
false
mother
,
and
her
covey
,
and
drawne
by
a
kind
of
secret
correspondence
,
returne
presently
to
the
true
one
.
And
so
have
I.
I
thanke
the
Priest
,
that
offered
me
entertainment
at
Doway
,
and
there
,
the
honour
to
be
made
Doctor
,
if
I
would
law
downe
the
Religion
of
England
:
But
I
am
well
here
,
both
soule
and
body
,
it
shall
suffice
me
for
this
world
,
that
I
can
be
a
Doctor
,
both
here
And
that
I
may
fore-stall
,
and
prevent
an
occasion
of
idle
discourse
,
I
will
take
off
the
seeming
edge
of
a
colourable
objection
.
Perhaps
,
it
may
be
said
;
that
I
have
scattered
a
word
now
and
then
,
(
and
even
in
publike
)
against
those
,
that
now
appeare
to
be
the
cleaner
,
and
most
uncorrupt
part
of
Christians
:
Those
I
mean
,
whom
injurious
tongues
call
Puritanes
.
I
call
the
world
to
witnesse
,
and
answer
with
me
:
that
I
never
used
any
such
words
,
but
with
this
qualification
,
and
seasoning
of
what
was
said
;
that
my
stroke
was
not
intended
against
such
,
whom
rude
livers
call'd
Puritanes
,
as
running
contrarily
to
their
practises
:
but
against
those
that
shrouding
themselves
under
the
specious
title
,
cast
a
deepe
scandall
upon
the
true
Israelites
,
by
the
corruptions
of
their
owne
lives
.
And
I
am
no
changeling
,
no
Chamelion
;
For
,
with
such
I
never
was
,
nor
ever
shall
be
friends
.
A
little
farther
,
I
never
was
the
Author
,
or
the
Promotor
of
new
inventions
.
I
went
alwayes
in
the
steps
which
I
found
trod
before
me
.
Although
I
was
commanded
,
not
to
preach
in
the
after-noone
:
yet
I
never
omitted
to
expound
the
Catechisme
.
I
never
taxed
my
Parishioners
above
the
levell
of
their
ordinary
duties
:
I
never
vexed
them
with
Law-suits
.
More
.
Although
my
annuall
meanes
is
quickly
counted
:
I
never
tooke
of
it
,
what
hath
beene
taken
;
nor
ever
,
what
was
due
to
me
by
agreement
with
me
.
And
why
?
I
am
a
Shepheard
,
to
feede
and
preserve
;
not
a
Wolfe
,
to
teare
,
and
devoure
.
Give
me
leave
.
Did
the
world
know
,
how
poore
my
beginnings
were
,
(
I
am
not
ashamed
of
them
)
in
what
small
helpes
I
have
rejoyced
;
when
the
Papists
vaunted
,
they
doubted
not
to
live
and
see
me
begge
mournfully
at
their
dores
for
a
morsell
of
bread
:
that
my
fortunes
were
carried
on
the
top
of
the
flowing
and
ebbing
waters
,
two
yeares
,
from
banke
to
banke
,
before
I
was
fixed
:
and
then
,
but
weakly
setled
in
a
dark
nooke
.
Did
men
know
,
how
I
have
beene
used
,
abused
,
forced
,
threatned
,
reviled
,
discomforted
,
they
would
not
be
angry
that
I
desired
to
subsist
,
and
to
preach
the
good
Gospell
of
Christ
.
But
I
will
not
preach
this
doctrine
till
I
am
call'd
.
CHAP.
V.
ANd
now
,
I
thanke
the
Papists
,
for
my
unconquerable
resolution
;
growing
from
the
grossenesse
of
their
scandals
.
Josephs
Brethren
were
very
malicious
against
him
;
they
sold
him
to
slavery
;
the
Scene
beganne
to
bee
tragicall
.
God
came
to
act
his
part
,
turned
the
wheele
;
and
made
all
this
malice
,
and
misery
end
in
the
great
benefit
;
not
onely
,
of
the
malicious
,
and
undeserving
Brethren
;
but
of
Joseph
himselfe
,
his
old
Father
,
and
the
whole
Kingdome
of
Egypt
.
Judas
sold
his
Master
,
his
Master
,
and
the
Master
of
all
things
,
for
thirty
pence
;
the
money
would
goe
but
a
little
way
;
he
had
an
ill
bargaine
.
When
his
part
was
done
,
God
entred
upon
the
Stage
,
and
by
the
execrable
perfidiousnesse
of
the
Traitour
Judas
,
brought
about
the
redemption
of
mankinde
,
the
salvation
of
the
whole
world
;
and
in
effect
,
all
the
shining
,
that
is
,
and
ever
shall
be
made
by
glorious
soules
,
and
bodies
in
Heaven
.
I
doe
not
except
the
soule
,
and
body
of
our
Mediatour
,
and
Advocate
Christ
Jesus
:
who
though
he
did
not
redeeme
himselfe
;
because
he
was
not
in
captivity
;
yet
came
to
be
betraied
,
and
to
redeeme
his
Betrayer
,
if
he
would
have
bin
redeemed
.
By
this
law
a
prudent
Mr.
of
a
family
turnes
the
rough
nature
of
an
angry
Dog
,
to
the
benefit
,
and
peace
of
himselfe
,
and
his
family
;
and
a
wise
Physitian
,
the
eager
thirst
of
a
bloud-thirsty
horseleach
,
to
the
health
of
a
sick
person
;
although
indeed
,
these
unreasonable
creatures
of
themselves
,
aime
at
nothing
,
but
to
satiate
their
owne
wilde
natures
.
Saint
Austin
speaking
of
evill
men
,
saith
,
Ne
igitur
putes
,
gratis
malos
esse
in
hoc
mundo
,
&
nihil
boni
ex
illis
metere
Deum
;
quia
omnis
malus
aut
ideo
vivit
,
ut
corrigatur
;
aut
ideo
vivit
,
ut
per
illum
bonus
exerceatur
:
Doe
not
therefore
thinke
,
that
evill
men
are
suffered
to
be
evill
in
this
world
,
for
no
good
purpose
;
and
that
God
reapes
no
benefit
by
them
:
For
,
every
evill
man
,
either
therefore
lives
,
that
in
time
he
may
decline
from
evill
,
and
incline
to
good
;
or
therefore
lives
,
that
the
good
man
may
be
exercised
,
and
farthered
in
the
practise
of
goodnesse
by
him
:
otherwise
,
he
should
no
live
.
There
is
a
course
of
things
,
within
the
generall
course
of
this
world
,
pertaining
to
the
order
;
to
which
,
God
brings
all
straggling
chances
in
the
last
act
of
the
play
;
which
if
we
did
examine
,
as
they
come
and
beget
experience
,
we
should
enlighten
,
and
enrich
the
understanding
with
heavenly
matters
,
exceedingly
.
We
behold
,
how
admirably
at
this
day
,
moved
by
the
sinfull
occasion
of
Heresie
and
Superstition
,
the
Church
doth
watch
,
and
pray
:
and
we
know
,
that
a
multitude
of
soules
,
now
crowned
in
Heaven
,
hath
learned
to
avoid
sinne
,
by
observing
others
punished
for
sinne
:
which
could
not
in
justice
,
have
beene
punished
,
if
it
had
not
beene
committed
:
and
how
murderers
doe
open
the
gate
of
Heaven
for
Martyrs
:
and
that
the
bloud
of
Martyrs
hath
beene
the
seed
of
the
Church
:
for
,
if
they
had
not
died
bodily
,
many
had
not
lived
spiritually
.
And
to
goe
as
high
as
may
be
:
Good
comes
to
God
,
by
the
worst
of
evils
;
the
good
of
glory
by
sinne
:
For
,
to
speake
with
Cassiodore
:
Materia
est
gloriae
principalis
,
delinquentis
reatus
;
quia
nisi
culparum
Yee
shall
know
them
by
their
fruits
,
Cohort
.
ad
Graec.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
solid
fruit
of
pious
workes
,
gives
testimony
to
the
true
Religion
.
I
came
from
the
last
Popish
Colledge
,
of
which
I
was
a
member
,
as
I
did
from
all
others
;
fairely
,
and
respectfully
on
both
sides
:
Their
testimony
of
me
,
is
yet
in
my
hands
,
made
strong
,
and
authenticall
with
their
owne
Seale
.
I
will
give
it
here
,
word
for
word
.
Thomas
Fitzherbertus
societatis
Jesu
,
Collegii
Anglorum
de
urbe
Rector
.
OMnibus
in
quorum
manus
praesentes
venerint
salutem
in
Domino
sempiternam
.
Fidem
facimus
,
atque
his
literis
attestamur
,
latorem
praesentium
,
Reverendum
Patrem
Franciscum
Dakerum
,
(
for
this
was
the
last
name
by
which
I
was
knowne
amongst
them
)
Anglum
Sacerdotem
esse
,
nec
ullo
impedimento
Canonico
prohiberi
,
quo
minus
sacrosanctum
Missae
Sacrificium
ubique
celebrare
possit
.
Cum
vero
etiam
in
hoc
nostro
Collegio
sedis
Apostolicae
Alumnus
fuerit
,
&
modo
absolutis
studiis
in
Angliam
ad
luerandas
Deo
animas
proficiscatur
;
nos
quo
illum
affectu
nobiscum
morantem
complexi
sumus
,
eodem
discedentem
paterne
prosequimur
,
&
omnibus
ad
quos
in
itinere
devenerit
,
quantum
valemus
in
Domino
commendamus
.
In
quorum
fidem
,
&
caet
.
Romae
ex
Collegio
Anglorum
die
9.
Septemb.
1635.
Thomas
Fitzherbertus
manu
propria
.
Those
,
with
whose
understandings
this
will
suite
,
are
able
to
understand
it
,
without
a
translation
.
The
Faculties
annexed
by
the
Pope
,
to
the
exercise
of
my
Priestly
function
,
were
these
:
I
have
them
under
their
owne
hands
.
Ordinariae
Facultates
Alumnorum
Collegii
Anglicani
.
1.
FAcultas
absolvendi
ab
omnibus
casibus
&
Censuris
in
Bulla
Caenae
Domini
reservatis
,
in
Regnis
Angliae
,
Scotiae
,
&
Hiberniae
.
2.
Vt
possint
illis
,
quos
reconciliaverint
,
dare
Apostolicam
benedictionem
cum
plenaria
Indulgentia
prima
vice
:
Catholicis
vero
,
congregatis
ad
Concionem
,
vel
ad
sacrum
in
Festis
solennioribus
,
Apostolicam
benedictionem
sine
plenaria
Indulgentia
.
3.
Vt
possint
dispensare
cum
illis
,
qui
contraxerint
cum
tertio
vel
quarto
gradu
in
foro
conscientiae
tantum
.
4.
Vt
possint
commutare
vota
simplicia
,
exceptis
votis
Castitatis
&
Religionis
,
in
aliud
opus
pium
cum
causa
.
5.
Vt
possint
benedicere
vestes
,
&
alia
omnia
quae
pertinent
ad
Sacrificium
,
praeter
ea
quae
requirunt
Chrisma
.
6
Vt
possint
restituere
jus
petendi
debitum
conjugale
,
quando
ex
aliqua
causa
omissum
est
.
7
Vt
possint
dare
facultatem
Catholicis
legendi
libros
controversiarum
,
a
Catholicis
scriptos
,
in
vulgari
lingua
.
8.
Quando
non
possunt
ferre
Breviarium
,
vel
recitare
officium
sine
probabili
periculo
,
suppleant
aliquot
Psalmos
dicendo
,
vel
alias
orationes
quas
sciunt
memoriter
.
9.
Si
aliis
Facultatibus
indiguerint
,
vel
dubia
circa
horum
usum
occurrerint
,
remittant
ad
Reverendum
Dominum
Archipresbyterum
Angliae
,
ut
illis
satisfaciat
,
prout
ipsi
in
Domino
visum
fuerit
:
eique
in
omnibus
obedire
teneantur
;
quod
etiam
se
facturos
promittant
,
priusquam
hae
vel
aliae
Facultates
eis
concedantur
.
The
Grants
of
giving
Indulgences
,
are
either
ordinary
,
or
extraordinary
.
The
ordinary
are
ordinarily
knowne
:
the
extraordinary
are
these
:
their
Coppie
is
yet
with
me
.
Formulae
Extraordinariae
Indulgentiarum
pro
utriusque
sexus
fidelibus
,
qui
penes
se
habuerint
aliquam
Coronam
,
Rosarium
,
parvam
crucem
,
aut
imaginem
benedictam
,
&
caet
.
1.
VT
quicunque
semel
saltem
in
hebdomada
,
officium
divinum
ordinarium
,
aut
Beatae
Virginis
,
aut
Defunctorum
,
aut
septem
Psalmos
Paenitentiales
,
aut
Graduales
,
aut
coronam
Domini
,
aut
Beatae
Virginis
,
aut
tertiam
partem
Rosarii
recitare
;
aut
Doctrinam
Christianam
docere
,
aut
infirmos
alicujus
Hospitalis
,
vel
detentos
in
carcere
visitare
,
aut
pauperibus
Christi
subvenire
consueverit
:
&
vere
paenitens
,
ac
confessus
sacerdoti
ab
ordinario
approbato
,
sanctissimum
Eucharistiae
sacramentum
sumpserit
in
aliquo
ex
diebus
infra
scriptis
,
nempe
Nativitatis
Domini
,
Epiphaniae
,
Ascensionis
Domini
,
Pentecostes
cum
duobus
sequentibus
,
Corporis
Christi
,
Nativitatis
Sancti
Joan.
Bapt.
Sanctorum
Apostolorum
Petri
&
Pauli
,
Assumptionis
beatae
Mariae
semper
Virginis
,
omnium
sanctorum
,
dedicationis
propriae
Ecclesiae
,
Patroni
vel
tituli
Ecclesiae
;
atque
ea
die
pie
ad
Deum
preces
effuderit
pro
Haeresium
,
ac
schismatum
exterminatione
,
pro
fidei
Catholicae
propagatione
,
Christianorū
principum
concordia
,
atque
aliis
sanctae
Matris
Ecclesiae
necessitatibus
;
in
singulis
diebus
ejusmodi
plenariam
omnium
peccatorum
Indulgentiam
consequatur
.
2.
Vt
quicunque
in
prima
Dominica
Quadragesimae
,
&
Quadragesimale
jejunium
salubriter
celebrans
,
vere
paenitens
&
confessus
,
sacraque
communione
refectus
,
ut
supra
oraverit
,
itidem
Plenariam
.
3.
Vt
quisquis
vere
paenitens
,
ae
si
potuerit
,
ut
supra
confessus
,
&
sacra
communione
refectus
:
alioqui
saltem
contritus
,
in
mortis
articulo
nomen
Jesu
ore
si
potuerit
,
sin
minus
,
corde
,
devote
invocaverit
,
similier
plenariam
.
Let
the
Ministers
of
England
(
those
I
meane
who
dwell
at
home
.
and
not
in
Tavernes
,
who
burne
with
zeale
,
&
not
smoak
with
Tobacco
,
and
who
steere
not
towards
preferment
,
but
towards
Heaven
)
judge
,
whether
the
man
ought
not
to
be
cherished
,
countenanced
,
and
exposed
in
the
light
,
and
frequencie
of
people
,
that
hath
shaken
off
with
great
loathing
,
these
wretched
abuses
,
and
the
Patrons
of
them
.
But
I
poore
man
(
for
so
is
the
fortune
of
these
times
)
like
him
in
the
Comick
Poet
,
—
Vivus
vidensque
pereo
;
live
,
and
while
I
live
,
perish
;
and
perish
in
darknesse
,
and
yet
,
see
my selfe
perish
:
but
am
not
s●●●●e
to
perish
;
for
then
,
sure
I
should
not
perish
.
But
it
cannot
be
thus
,
long
.
And
therefore
,
O
all
yee
Schollers
beyond
the
Seas
,
under
whose
profession
there
lie
secret
thoughts
of
returning
to
the
Church
of
England
,
be
cheerefull
:
For
,
howsoever
the
clouds
have
shadowed
me
,
the
Sunne
will
shine
out
upon
you
.
The
Church
of
God
hath
ever
beene
subject
to
outward
alterations
:
And
you
shall
be
received
,
and
clasped
round
about
,
with
the
armes
of
true
zeale
,
and
charity
.
Gods
children
in
England
,
will
acknowledge
his
children
,
flying
from
Babylon
.
And
every
good
soule
will
have
a
sense
of
what
you
feele
,
and
a
sight
of
what
you
want
,
before
you
can
name
it
.
They
that
are
great
,
shall
be
the
greatest
in
godlinesse
;
and
in
all
their
greatnesse
,
shall
thinke
themselves
as
little
as
you
.
And
the
golden
age
will
come
againe
.
And
therefore
,
once
more
I
say
it
,
be
of
good
comfort
.
And
for
me
,
I
hope
I
shall
now
sing
with
the
Prophet
,
I
will
not
dye
,
but
live
,
and
declare
the
workes
of
the
Lord
.
CHAP.
VI.
O
What
a
sweetnesse
of
heart
it
was
to
me
,
when
I
first
entred
into
the
Protestant
Churches
,
after
my
conversion
,
to
heare
the
people
answer
,
and
see
them
lissen
in
divine
Service
?
O
the
poore
Countrey
people
amongst
the
Papists
!
who
not
understanding
their
Service
,
and
seldome
hearing
Sermons
;
live
more
like
beasts
,
then
men
:
I
have
seene
of
the
Galiegos
,
and
heard
of
some
Countrey
people
in
Italy
,
who
(
they
confessed
)
did
not
much
differ
from
beasts
,
but
in
the
outward
shape
.
And
the
case
of
all
people
in
Rome
,
is
to
be
lamented
;
whose
ordinary
phrase
is
;
Come
,
let
us
goe
and
heare
Musick
,
and
the
Cardinals
boyes
sing
,
at
such
a
Church
.
This
is
to
please
the
sense
,
not
God
.
I
saw
such
a
representation
of
Hell
and
Heaven
,
in
a
Cardinals
Palace
;
and
the
parts
of
Saints
and
Devils
so
performed
with
singing
and
Musicke
;
and
the
soules
in
so
great
a
number
,
comming
out
of
the
world
,
into
Purgatory
;
that
it
was
wonderfull
.
Shewes
of
this
nature
are
often
seene
in
their
Churches
.
Aristotle
sayes
well
:
Omnis
cognitio
nostra
a
sensu
initium
habet
;
All
the
knowledge
we
gather
from
below
,
begins
at
the
sense
.
And
these
Scribes
and
Pharisees
,
doe
foole
the
senses
of
their
people
exceedingly
.
I
have
an
old
manuscript
,
wrought
excellently
with
gold
,
and
painting
:
In
which
booke
there
is
a
prayer
with
this
inscription
:
Oratio
venerabilis
Bedae
Presbyteri
de
septem
verhis
Christi
in
cruce
pendentis
:
quam
orationem
quicunque
quotidie
devote
dixerit
,
nec
Diabolus
,
nec
malus
homo
ei
nocere
poterit
:
nec
sine
confessione
morietur
:
&
per
tringinta
dies
ante
obitum
suum
,
videbit
gloriosam
Virginem
Mariam
,
in
auxilium
sibi
praeparatam
.
The
prayer
of
venerable
Bede
,
Priest
,
of
the
seven
words
,
or
speeches
of
Christ
,
hanging
upon
the
Crosse
:
which
prayer
,
whosoever
shall
say
devoutly
every
day
upon
his
knees
;
neither
the
Devill
,
nor
any
evill
man
shall
ever
hurt
him
;
neither
shall
he
die
without
confession
;
and
three
hundred
dayes
before
his
death
,
hee
shall
see
the
glorious
Virgin
Mary
in
a
readinesse
to
succour
him
.
At
the
Busse
in
Holland
,
in
the
Church
of
S.
Peter
;
they
have
pictured
a
Bishop
in
a
glasse-window
.
On
one
side
of
him
,
hangs
Christ
upon
the
Crosse
,
with
his
wounds
bleeding
:
On
the
otherside
stands
the
Virgin
Mary
,
with
her
breasts
running
.
The
Bishop
in
the
middle
,
is
made
with
a
divided
countenance
;
and
these
words
are
drawne
in
a
long
roll
,
from
his
mouth
:
quo
me
vertam
nescio
,
I
know
not
,
to
which
of
these
two
,
to
turne
my selfe
;
either
to
the
bloud
of
Christ
,
or
to
the
milke
of
the
Virgin
Mary
.
And
was
not
this
an
ignorant
Bishop
?
and
was
his
flock
like
to
thrive
?
They
lead
their
people
strangely
by
the
eares
also
:
They
send
letters
very
commonly
to
their
Colledges
,
which
are
read
in
the
Refectories
,
and
recreations
,
as
their
letters
of
newes
are
;
and
wherein
passages
are
farre
otherwise
related
,
then
they
weredone
.
When
I
was
a
Spaniard
,
a
Priest
having
beene
put
to
death
in
England
,
there
came
presently
a
relation
;
that
the
quarters
of
the
Priest
,
being
brought
to
the
Judges
house
,
he
commanded
them
to
be
laid
by
a
hanch
or
two
of
Venison
,
(
which
by
chance
had
beene
then
presented
to
him
)
and
most
unhumanely
compared
the
one
with
the
other
;
jesting
,
and
scoffing
at
them
.
The
English
Jesuits
have
beat
the
Spaniards
into
such
a
stupidity
,
by
perswasion
;
that
they
scarce
either
see
them
,
or
the
Schollers
,
even
in
the
streets
;
but
they
run
to
them
,
and
kisse
their
garments
;
thinking
they
will
all
very
suddenly
be
Martyrs
.
And
somtimes
they
runne
upon
confessed
sinnes
;
that
they
may
please
,
and
flatter
the
senses
of
people
.
Michael
Angelo
,
a
Painter
of
Rome
,
having
enticed
a
young
man
into
his
house
,
under
the
smooth
pretence
of
drawing
a
picture
by
the
sight
of
him
:
bound
him
to
a
great
woodden
Crosse
,
and
having
stabbed
him
to
the
heart
with
a
Pen-knife
,
in
imitation
of
Parrhasius
that
had
tortured
an
old
captive
in
the
like
cause
;
drew
Christ
hanging
,
and
dying
upon
the
Crosse
,
after
his
resemblance
;
&
yet
escaped
without
punishment
.
And
this
picture
,
because
it
sets
forth
Christ
dying
,
as
if
the
picture
it selfe
were
dying
,
and
with
a
shew
of
motion
in
every
part
;
and
because
it
gives
the
death
of
Christ
to
the
life
;
is
had
in
great
veneration
amongst
them
.
And
that
their
Churches
may
not
want
singers
,
they
take
somewhat
from
their
children
in
their
cradles
;
which
,
if
many
of
their
Priests
did
misse
,
they
would
not
be
so
much
mischievous
:
neither
should
I
,
and
others
,
have
had
ground
to
suspect
the
young
English
Jesuits
in
their
Colledges
,
that
are
so
full
of
sport
,
and
play
with
the
fairest
amongst
the
boyes
.
One
example
in
a
kinde
,
will
suffice
:
it
hath
beene
often
in
the
mouth
of
an
English
Monk
;
that
he
hath
wrought
more
conversions
of
ours
to
their
way
,
in
Tavernes
,
then
ever
any
of
his
Order
hath
done
,
with
all
their
observances
of
times
,
and
places
.
But
he
more
loves
Tavernes
and
Women
,
then
soules
;
or
the
tongues
of
his
fellow-Monks
are
not
true
to
him
.
Surely
,
this
Monk
deserves
not
to
be
kneel'd
to
,
when
he
is
first
seene
,
for
a
blessing
:
as
the
Papists
of
England
are
wont
to
behave
themselves
towards
their
Priests
.
He
will
give
a
curse
rather
,
by
drawing
his
humble
suppliants
,
if
men
,
to
the
Taverne
,
if
women
,
to
his
chamber
.
It
is
no
hard
matter
to
varnish
over
these
abuses
.
Reader
be
carefull
,
Arts
are
wondrous
things
;
they
will
make
new
things
,
change
old
things
,
doe
all
things
.
If
you
be
not
very
wise
,
and
wary
,
they
will
deceive
you
,
with
excuses
,
glosses
,
pretences
,
professions
,
expressions
,
accusations
.
And
he
that
suffers
himselfe
to
be
deceiv'd
by
another
,
is
his
foole
.
O
how
easie
it
is
,
with
a
word
,
a
gesture
,
a
countenance
,
to
make
men
ridiculous
!
It
is
not
possible
to
write
,
but
many
things
will
lie
faire
to
the
stroke
of
a
troubled
,
and
carping
disposition
.
Their
way
is
known
,
they
joyn
their
heads
,
hearts
,
pains
,
and
pens
together
.
Some
Index-men
looke
into
Authors
,
some
invent
the
matter
.
What
pertaines
to
severall
Sciences
,
is
distributed
to
severall
Masters
of
those
Sciences
.
One
disposeth
the
matter
;
another
cloaths
it
in
language
.
On
my
part
there
are
but
two
;
I
,
and
my selfe
:
and
one
of
these
two
,
knowes
no
more
then
the
other
.
They
know
me
,
and
the
secrets
of
my
life
:
their
Authours
,
and
their
personall
faults
shall
escape
my
knowledge
.
Thus
indeed
,
they
stand
on
the
higher
ground
.
But
,
Christum
loquenti
linqua
nunquam
defuit
,
saith
Prudentius
;
a
tongue
was
never
wanting
to
Christs
oratour
.
And
every
Christian
hath
lived
in
open
warre
,
ever
since
he
was
christened
,
with
all
the
Devils
in
Hell
.
CHAP.
VII
.
NOw
that
I
may
take
my
leave
mannerly
,
I
shall
turne
with
an
Apostrophe
to
the
Papists
.
First
,
my
old
friends
,
pray
leave
to
stile
your selves
Catholiques
:
at
least
for
this
reason
:
If
you
be
Catholiques
,
our
great
ones
,
that
are
very
great
,
and
yet
more
good
then
great
,
differing
,
and
dissenting
from
you
in
many
,
and
those
waighty
points
of
faith
,
(
as
it
is
confessed
on
both
sides
)
what
are
they
?
you
thinke
mischievously
,
but
speake
if
you
dare
.
And
what
differeth
it
,
to
call
them
(
I
know
the
tearme
)
in
expresse
words
,
and
to
call
them
so
by
necessary
consequence
?
Well
,
well
,
goe
and
leave
it
.
It
is
too
common
with
you
,
to
blurre
,
and
stigmatize
whole
States
;
and
like
the
Jtalian
,
to
wound
deeply
,
even
when
you
crouch
humbly
.
Secondly
,
bee
not
so
importunate
for
Mercie
,
before
you
deserve
it
.
For
,
Mercie
being
more
neerely
allied
to
goodnesse
then
to
power
,
is
not
so
much
engaged
in
the
illustration
of
power
,
as
in
the
preservation
of
Goodnesse
.
And
Goodnesse
will
not
be
Goodnesse
,
if
it
concurre
with
Mercie
in
giving
way
to
the
propagation
of
Evill
;
of
Idolatry
,
and
the
doctrine
of
Devils
;
or
in
countenancing
the
professours
of
superstition
,
and
prophanenesse
.
The
Prophet
David
proclaimeth
,
that
hee
was
alwayes
an
enemy
to
Gods
enemies
.
And
Mercie
hath
no
proper
object
,
(
I
meane
both
divine
Mercie
,
and
all
other
Mercie
regulated
by
it
)
but
those
mournefull
conditions
,
by
the
repeale
of
which
,
either
true
Innocencie
may
be
restored
,
or
Gods
holy
truth
and
service
advanced
;
and
that
,
either
in
the
fruit
,
or
in
the
flower
;
either
in
the
perfection
,
or
in
the
preparation
;
or
God
glorified
,
not
in
the
by
,
but
directly
.
God
is
mercifull
to
sinners
,
(
else
I
am
in
a
miserable
case
)
but
upon
supposition
of
their
future
amendment
;
not
upon
a
demand
,
that
they
may
remaine
inwardly
,
in
statu
quo
prius
,
in
their
former
perverse
estate
.
Thirdly
,
doe
not
pretend
a
submission
of
heart
,
except
you
be
heartily
submitted
.
For
men
will
not
think
,
that
you
,
who
erewhile
were
generally
(
I
will
not
say
so
insolent
,
but
stirringly
disposed
)
that
it
was
not
easie
for
a
serious
Protestant
to
walke
on
his
way
without
reproaches
,
and
afaffronts
from
some
of
you
;
are
now
grown
so
humhle
,
and
submissive
on
a
sudden
:
except
they
worke
,
as
you
doe
,
by
enforcement
,
and
force
their
understandings
:
to
which
they
are
never
bound
,
but
in
matters
of
Faith
;
when
they
leade
them
captive
in
obsequium
fidei
,
in
obedience
to
Faith
.
Fourthly
,
doe
not
promise
onely
that
to
lawes
you
humbly
will
submit
;
but
doe
it
.
For
,
hitherto
you
have
not
.
Which
I
thus
make
strong
by
proofe
.
You
have
fostered
,
and
cherished
many
thousands
of
Priests
in
your
houses
,
(
and
now
doe
)
in
opposition
to
,
and
in
defiance
of
the
firme
lawes
of
this
Kingdome
:
who
cease
not
to
trouble
the
whole
State
,
&
Kingdome
,
and
to
set
all
on
fire
,
with
their
scandalous
and
fabulous
reports
,
and
with
their
seditious
,
and
libellous
Pamphlets
:
who
daily
pervert
the
Kings
good
subjects
,
and
draw
them
by
as
many
devices
as
the
great
Plot-master
of
Hell
can
hatch
or
invent
,
from
their
duty
to
God
,
and
allegiance
to
the
King
:
then
which
there
are
no
stricter
obligations
,
no
ties
more
sacred
.
You
promise
to
doe
,
the
contrary
of
which
you
most
wilfully
performe
,
even
while
the
promise
comes
warme
from
your
mouths
.
Is
not
this
meere
juggling
?
Fifthly
,
bee
not
so
nominall
;
doe
not
call
them
Fathers
and
supreame
Judges
,
and
acknowledge
their
power
to
frame
or
change
;
of
whom
you
beleeve
otherwise
then
you
speake
.
It
is
the
generall
Tenent
of
your
Church
(
and
if
you
be
not
as
ignorant
of
your
Doctrine
,
as
you
are
of
your
Service
,
you
will
confesse
it
to
be
so
)
that
Judges
;
yea
,
Princes
extra
Ecclesiam
Catholicam
,
out
of
the
Catholike
Church
,
have
not
power
to
frame
Decrees
,
or
make
Lawes
prejudiciall
to
your
Faith
.
And
therefore
,
your
Church
sayes
,
that
your
Priests
are
not
obliged
,
or
bound
by
conscience
to
give
a
just
account
to
such
Judges
of
their
proceedings
,
even
those
which
fall
out
of
confession
;
because
those
Judges
have
no
true
,
and
lawfully-derived
power
,
by
which
to
fasten
any
such
engagement
upon
them
.
And
it
is
a
received
Maxime
amongst
your
Jesuits
,
that
even
a
Popish
Common-wealth
,
(
when
the
Church
and
Common-wealth
,
in
some
sense
,
are
in
eodem
gradu
atque
ordine
,
in
one
and
the
same
degree
and
order
of
Faith
)
cannot
validly
decree
any
thing
prejudiciall
to
the
glory
of
the
Church
,
or
to
the
Canons
,
and
constitutions
of
it
.
Sixthly
,
doe
not
mince
your
tearmes
,
(
lest
you
are
suspected
in
all
things
)
and
shroud
the
most
black
attempts
,
and
most
bloody
practises
of
the
Romish
See
against
our
State
,
with
the
faire-coloured
Mantle
of
extraordinary
proceedings
:
They
were
extraordinary
indeed
,
that
is
,
above
all
ordinary
wayes
of
wickednesse
.
In
truth
you
are
extraordinary
in
your
expressions
,
though
not
as
extraordinary
,
as
your
Church
in
her
proceedings
.
And
how
dangerous
are
those
people
,
that
call
the
top
of
all
mischiefe
but
extraordinary
proceedings
?
I
will
not
straine
this
point
farther
,
lest
I
learne
of
the
Jesuits
,
to
break
into
that
Cabinet
of
secrecie
which
the
Italian
cals
ragioni
di
stato
.
And
heare
me
,
doe
not
father
the
Gun-powder
treason
upon
a
few
discontented
persons
,
but
lay
the
greater
waight
of
imputation
,
where
the
greatest
waight
of
sinne
was
.
O
England
,
give
me
,
I
pray
thee
,
a
resting
place
while
I
live
,
and
when
I
am
dead
,
a
place
of
buriall
.
For
the
Church
of
Rome
,
cast
backe
into
her
Ingredients
,
is
nothing
but
deceit
,
and
colour
.
You
shall
finde
another
lesson
in
this
booke
;
and
other
Authors
of
that
Aggregate
of
malice
and
mischiefe
.
And
whereas
a
grosse
part
of
our
English
Papists
are
Jesuited
;
let
the
world
judge
,
to
what
myriads
of
mischiefes
we
lie
open
.
Seventhly
,
do
not
pleade
so
confidently
,
that
you
are
in
no
wise
guilty
of
the
wicked
facts
of
your
Progenitours
,
because
you
are
guilty
of
their
Religion
,
and
beliefe
:
in
conformity
to
which
,
waighed
down
with
a
graine
or
two
of
Ghostly
perswasion
;
they
became
guilty
of
those
wicked
facts
.
And
posita
causa
,
sequitur
effectus
,
say
the
Logicians
.
The
cause
being
put
,
the
common
cause
,
the
Catholike
cause
,
the
cause
of
Religion
;
the
effect
,
helped
home
by
the
last
disposition
of
a
little
Ghostly
instruction
,
may
follow
.
And
as
you
love
me
,
call
not
your
errours
,
supposed
errours
:
as
if
we
supposed
errours
in
you
,
while
you
are
certaine
of
our
errour
.
I
must
tell
you
,
that
wee
are
as
certaine
,
you
erre
;
as
we
are
certaine
,
that
God
and
his
word
erre
not
.
And
therefore
let
your
truth
be
supposed
,
but
not
your
errours
.
Eightly
,
leave
the
old
tricke
,
of
closing
with
our
Divinity
,
when
it
makes
for
your
present
occasion
,
and
turne
;
and
againe
,
forsaking
it
at
every
turne
.
Whatsoever
all
Divines
say
now
,
beliefe
was
enforced
in
Queene
Maries
dayes
.
And
suppose
that
Beliefe
,
as
being
opus
Gratiae
,
a
worke
,
or
effect
of
Grace
,
is
not
to
be
enforced
:
would
you
be
suffered
to
possesse
your
innocent
children
,
sufficiently
Baptized
,
with
a
strange
beliefe
?
to
encrease
your
number
(
another
would
say
,
your
pestiferous
and
viperous
brood
,
but
I
will
not
)
by
threats
,
and
promises
,
and
rich
rewards
?
(
and
thus
you
enforce
beliefe
,
while
you
thinke
not
of
it
)
to
win
a
maine
part
of
our
Clergie
,
though
not
to
your
Faith
,
yet
to
your
occasions
;
and
by
continuall
entertainments
of
them
and
theirs
,
make
them
in
many
practises
of
high
note
and
consequence
,
more
yours
,
then
their
owne
,
or
ours
?
especially
when
your
Priests
are
still
besieging
your
eares
,
and
there
whispering
,
that
you
ought
to
labour
at
all
times
,
and
by
all
meanes
that
are
feiceable
to
set
up
the
Popes
Throne
in
all
places
.
Ninthly
,
be
not
so
large
in
the
blazoning
of
your
due
obedience
:
I
will
put
you
a
case
.
If
your
Prince
,
blowne
forward
with
the
zeale
of
Gods
truth
,
should
endeavour
to
pull
the
Pope
,
the
grand
Father
of
delusion
and
Idolatry
,
out
of
his
Chaire
,
in
which
(
men
talke
)
he
sits
infallible
;
and
utterly
to
extirpate
such
a
monster-power
out
of
the
Christian
world
.
Answer
me
:
would
your
Religion
permit
you
to
assist
your
Prince
in
that
most
honourable
cnterprise
?
And
therefore
,
all
your
promises
,
I
turne
over
to
his
examination
,
that
trieth
the
heart
,
and
searcheth
the
reines
.
Onely
,
take
heed
that
a
mentall
reservation
is
not
at
the
dore
.
And
if
you
are
ready
in
good
earnest
,
to
minister
assistance
with
your
fortuns
:
pray
,
turn
the
Channel
,
and
that
masse
of
money
,
which
you
bestow
on
your
death-beds
to
Jesuits
,
Monks
,
Friers
,
and
Priests
,
and
to
the
superabundant
maintenance
of
their
houses
in
strange
lands
,
reserve
for
the
safety
of
your
poore
Country
:
which
in
your
liberall
contributions
to
Popish
uses
,
you
take
paines
to
ruinate
.
Lastly
,
for
shame
doe
not
hope
,
that
your
affaires
may
be
settled
in
as
great
peace
,
and
security
,
as
theirs
;
who
are
united
in
the
same
reformed
Church
,
with
his
Majesty
;
and
not
onely
,
serve
him
faithfully
,
but
also
,
beleeve
honourably
of
his
profession
,
and
are
one
soule
with
him
:
who
send
not
their
children
by
stealth
into
forraine
Countries
,
that
soiled
with
strange
manners
,
and
a
strange
Religion
in
strange
Countries
,
they
may
returne
at
length
,
to
teach
&
disseminate
in
his
Dominions
,
(
the
peace
of
which
you
promise
with
submission
,
and
in
all
humility
to
preserve
)
a
Religion
coupled
with
manners
,
dangerous
to
all
that
he
cals
his
.
One
thing
I
dare
presume
,
that
in
this
publike
Jubilee
,
it
is
not
intended
,
that
Vice
shall
sit
hand
in
hand
,
rejoycing
with
Vertue
;
or
Errour
with
truth
.
And
so
farewell
.
And
pray
,
when
we
meete
againe
in
this
kinde
,
be
true
and
reall
in
omni
apice
,
in
every
tittle
of
what
you
write
.
And
thinke
not
,
that
although
I
acted
the
part
of
a
Minister
,
and
a
Changeling
,
and
a
Devill
,
and
a
Turke
at
Rome
;
and
all
in
one
Comedy
of
my
owne
composing
:
you
shall
ever
make
any
more
then
a
jest
of
it
,
and
but
a
poore
one
.
In
our
Colledges
,
they
were
most
gracious
,
that
most
goared
the
Church
of
England
:
the
fond
conceit
of
which
,
moved
mee
to
turne
a
Minister
,
by
the
Alchymy
of
Action
into
all
strange
formes
,
that
I
might
passe
more
plausible
.
I
am
Countrey-plaine
,
and
still
short
.
Certaine
religious
duties
are
to
be
performed
,
of
the
same
print
with
my
present
condition
,
and
I
have
done
.
CHAP.
VIII
.
HEre
I
will
give
certaine
formes
of
Christian
duties
,
which
in
some
part
belong
to
me
,
in
regard
of
my
former
wandrings
:
and
which
I
will
not
fit
onely
to
my selfe
;
that
others
may
use
them
upon
emergent
occasions
.
That
God
may
be
glorified
;
and
in
conformity
to
his
most
holy
Will
,
the
sacred
measure
of
all
goodnesse
.
I
most
heartily
forgive
all
people
that
have
trespassed
against
me
,
whēsoever
wheresoever
,
or
howsoever
.
Now
I
look
betterupon
them
,
I
behold
my
own
self
in
every
one
of
them
;
or
another
me
,
very
like
my selfe
,
sent
hither
into
the
world
,
the
same
way
,
upon
the
same
businesse
;
and
sweating
here
in
the
Vineyard
,
as
Idoe
,
for
the
same
or
like
paiment
;
(
here
I
doe
not
meane
the
Papists
)
and
perhaps
,
pleasing
God
betterupon
earth
,
by
some
hidden
vertues
;
and
to
be
seated
more
close
to
him
in
Heaven
,
then
my selfe
.
Shall
I
be
displeased
with
any
,
with
whom
,
God
is
pleased
to
be
well
pleased
?
Indeed
,
we
must
be
friends
;
for
wee
hope
to
live
together
in
one
house
,
for
ever
.
And
more
:
I
behold
the
Image
of
God
in
them
:
and
our
onely
Saviour
Christ
Jesus
;
in
the
humane
nature
,
which
he
tooke
,
and
married
to
his
Divinity
;
and
cleerely
in
the
body
which
he
put
upon
him
.
For
his
sake
,
I
will
imitate
Saint
Stephen
,
the
boldest
,
because
the
first
of
Martyrs
:
who
being
oppressed
with
a
showre
,
not
of
hard
words
,
or
the
like
,
but
of
stones
:
kneeled
downe
,
and
cried
with
a
loud
voyce
:
His
body
Lord
,
lay
not
this
sinne
to
their
charge
.
One
thing
I
know
:
they
were
,
both
Gods
whips
,
and
the
instruments
of
his
triall
,
in
respect
of
me
:
And
blessed
be
God
in
all
Eternity
,
that
fitted
and
prepared
to
my
hands
so
rich
,
so
ample
,
and
such
fine-weav'd
occasions
of
patience
,
and
humility
.
I
blesse
not
God
for
the
sinne
,
that
it
was
committed
;
but
for
his
good
intention
towards
me
,
supposing
the
commission
of
evill
,
and
for
the
good
which
he
wrought
by
evill
,
when
it
was
committed
.
O
the
blindnesse
of
anger
!
It
is
impossible
to
goe
,
or
stand
,
or
spet
,
or
so
much
as
looke
handsomely
,
in
the
troubled
judgement
of
the
angry
person
.
Anger
thinks
,
that
we
poyson
the
air
when
we
breath
,
and
so
,
is
afraid
of
catching
the
Plague
:
and
that
every
thing
we
looke
upon
,
we
infect
with
the
eyes
of
a
Basiliske
:
and
that
what
we
touch
is
stung
by
a
Scorpion
;
and
therefore
,
the
part
touched
must
be
cut
off
:
and
that
where
wee
smell
,
thence
we
have
extracted
the
sweetnesse
.
And
the
minde
of
an
angry
person
,
saith
S.
Chrysostome
,
is
a
market-place
full
of
tumult
,
where
is
a
continuall
It
is
the
voice
of
the
Psalmist
,
Righteousnesse
and
peace
have
kissed
each
other
.
Upon
Let
there
be
Light
:
after
which
,
immediately
CHAP.
IX
.
NOw
,
let
me
looke
inward
,
and
search
the
many
turnings
,
and
windings
of
my
heart
,
for
sores
that
cannot
be
salv'd
,
except
they
be
salv'd
as
well
abroad
,
as
at
home
;
and
with
different
plaisters
:
sores
that
ake
in
two
places
at
once
.
They
are
knowne
by
this
name
,
injuries
done
to
my
neighbours
.
And
they
are
like
the
Serpent
,
which
Plinie
calleth
Amphisbaena
,
,
headed
at
both
ends
;
and
at
both
ends
,
they
dispense
their
poyson
:
for
,
they
not
onely
wound
me
with
guilt
,
but
also
in
the
same
blow
,
my
neighbours
with
hurt
,
dammage
,
and
losse
of
some
good
thing
,
to
which
they
have
a
just
title
,
unjustly
taken
from
them
.
Every
good
action
is
tutored
by
some
vertue
:
and
the
lawfull
change
of
the
dominion
,
which
every
one
hath
over
his
owne
,
lawfully
made
his
owne
;
must
bee
regulated
,
and
informed
by
Justice
.
It
is
the
Doctrine
of
Saint
Austin
:
Non
dimittitur
peccatum
,
nisi
restituatur
ablatum
:
The
Of
this
blacke
stampe
,
are
likewise
certaine
offences
committed
against
God
,
or
his
Church
:
As
,
when
their
honour
,
or
goods
are
taken
from
them
.
All
goods
,
as
goods
,
are
his
goods
,
that
is
most
good
.
I
understand
by
goods
taken
from
God
,
abused
.
Abuti
,
saith
Saint
Austin
,
est
uti
aliquo
ad
usum
non
suum
:
To
abuse
a
thing
,
super
illud
Psal.
Loquens
adversus
justum
in
superbia
,
&
in
abusione
.
is
to
bow
it
aside
,
to
an
use
,
for
which
it
was
not
ordained
.
Gods
honour
is
taken
from
him
,
in
the
commission
of
every
sinne
:
every
sinne
being
opposite
to
his
honour
,
and
as
farre
as
it
is
able
,
destructive
of
it
:
because
a
violation
of
his
precept
,
and
a
contempt
of
his
power
.
But
the
more
eminent
,
and
more
speciall
taking
away
of
his
honour
,
which
accordingly
requires
a
more
eminent
,
and
more
speciall
satisfaction
;
is
the
most
foule
and
deformed
act
of
speaking
blasphemous
words
,
in
the
hearing
of
our
neighbours
:
as
being
a
plaine
act
of
open
defiance
against
God
.
The
strong
foundation
,
upon
which
this
holy
Doctrine
standeth
,
is
:
Repentance
implyeth
a
revoking
of
sinne
past
,
to
the
farthest
extent
of
our
ability
:
For
,
it
necessarily
includeth
a
will
,
which
would
,
that
it
never
had
beene
committed
:
but
sinne
is
not
sufficiently
revoked
,
if
the
wrongs
of
our
neighbours
bee
not
redressed
:
and
certainely
,
they
are
not
redressed
,
without
satisfaction
,
made
or
forgiven
:
for
,
the
rent
is
not
sowed
up
.
And
againe
,
Repentance
supposeth
a
performance
of
all
the
necessary
obligations
of
Charity
:
and
one
of
the
first
and
chiefest
,
is
,
to
repaire
the
ruines
of
injustice
.
Wherefore
,
with
Gods
efficacious
help
according
to
the
Canon
of
holy
Scripture
,
And
he
shall
make
amends
for
the
harme
that
he
hath
done
:
I
will
restore
to
God
his
There
is
a
sore
evill
which
I
have
seene
under
the
Sunne
,
namely
,
riches
kept
for
the
owners
thereof
to
their
hurt
.
I
said
,
he
speakes
like
a
preacher
;
for
,
the
riches
that
are
kept
above
the
Sunne
,
are
not
kept
for
the
owners
thereof
to
their
hurt
:
but
under
the
Sun
oftentimes
,
riches
are
kept
for
the
owners
,
to
their
great
hurt
:
amongst
which
in
the
first
place
,
are
il-gotten
riches
:
for
,
they
have
so
much
of
evill
,
having
beene
ill-gotten
,
that
they
seldome
turne
to
good
,
till
they
are
well-gotten
againe
.
And
although
God
doth
not
keepe
riches
for
the
owners
thereof
,
to
their
hurt
,
because
although
he
knowes
all
the
secrets
of
future
events
,
all
his
ordinances
are
pure
,
and
undefiled
:
yet
,
their
friends
doe
;
for
they
must
needs
intend
the
hurt
,
because
ill-gotten
goods
,
without
any
other
addition
of
evill
,
are
hurtfull
to
their
owners
:
and
the
reason
is
cleare
:
what
is
unjustly
gotten
,
is
detained
unjustly
;
if
the
case
be
not
varied
by
length
of
time
:
and
of
all
hurts
,
the
hurt
of
wickednesse
is
the
greatest
.
The
holy
Ghost
is
the
rule
by
which
I
worke
:
And
Zacheus
stood
and
said
unto
the
Lord
,
Behold
,
Lord
,
the
halfe
of
my
goods
I
give
to
the
poore
:
and
if
I
have
taken
any
thing
from
any
man
,
by
false
accusation
,
I
restore
him
foure-fold
.
And
Jesus
said
unto
him
,
This
day
is
salvation
come
to
this
house
.
It
is
not
,
I
will
give
;
but
I
give
;
and
therefore
,
the
reward
is
quick
,
This
day
.
And
restitution
is
made
,
although
the
thing
taken
be
small
,
and
the
person
damnified
,
of
small
account
.
If
I
have
taken
any
thing
from
any
man
.
And
howsoever
the
words
here
run
;
we
must
first
restore
,
and
afterwards
give
.
It
was
Lord
before
,
but
the
promise
of
satisfaction
having
interceded
,
it
is
now
,
Jesus
.
And
therefore
,
where
I
have
tooke
away
the
good-name
of
any
man
;
I
will
recover
it
by
the
law
of
God
,
and
give
it
againe
.
(
And
why
doth
not
the
Church
of
Rome
,
which
talketh
so
much
of
satisfaction
,
give
me
my
owne
againe
,
injuriously
taken
from
me
?
)
Sunt
homicidae
;
saith
Saint
Clement
,
CHAP.
X.
ANd
I
am
most
heartily
sorry
,
that
I
,
I
vile
wretch
,
the
child
of
a
weake
Woman
;
a
base
clod
of
earth
,
that
having
got
to
live
,
and
be
a
little
warme
,
hath
learn'd
to
to
goe
,
and
speake
,
and
to
put
on
cloaths
,
and
as
soone
as
it
could
sinne
,
to
sinne
:
have
so
greatly
,
so
grieviously
offended
a
God
infinitely
more
faire
,
then
the
Sunne
in
all
his
glory
:
infinitely
more
pure
,
then
the
pure
Angels
,
that
having
stood
fast
when
their
companions
fell
,
not
for
want
of
strength
to
stand
,
but
with
a
desire
to
fall
,
because
with
a
will
to
quit
their
standing
,
and
rise
above
the
firme
place
where
they
stood
;
were
presently
confirmed
in
all
their
admirable
endowments
of
Nature
and
Grace
,
and
also
beautified
with
a
new
,
and
that
a
compleate
and
everlasting
purity
:
infinitely
more
good
,
then
he
that
is
most
good
under
him
.
I
have
more
to
say
:
infinitely
more
faire
,
pure
,
and
good
,
then
God
with
all
his
art
and
ability
,
can
make
a
creature
.
By
whom
the
Sunne
was
taught
to
runne
,
and
commanded
not
to
rest
,
with
a
promise
that
hee
should
never
be
weary
:
whose
powerfull
voice
the
dull
and
senselesse
,
yet
obedient
stones
,
borrow
eares
to
heare
:
By
whose
indulgence
,
the
little
worme
without
seete
,
creepe
joyfully
;
and
the
small
flies
are
carried
strangely
above
ground
,
and
make
very
pretty
sport
in
the
Sun-shine
.
The
first
,
and
originall
cause
of
all
the
Good
,
that
ever
was
,
is
,
shall
be
,
or
can
be
:
and
after
all
this
,
and
infinitely
more
,
then
I
,
or
all
the
Angels
of
Heaven
can
utter
,
my
last
end
.
O
good
Prophet
,
and
great
King
,
lend
me
thy
words
,
and
thy
heart
:
I
have
sinned
against
the
Lord
.
CHAP.
XI
.
DIonysius
Areopagita
,
Saint
Pauls
Scholler
,
and
his
onely
convert
at
Athens
;
to
whom
he
imparted
the
knowledge
of
the
third
Heaven
;
describes
the
God
of
Heaven
,
as
well
as
he
can
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Areop.
de
divin
.
nom
.
c.
1
,
he
is
a
supersubstantiall
substance
,
an
understanding
not
to
be
understood
,
a
word
never
to
be
spoken
.
Against
what
a
sublime
,
and
high
thing
,
have
I
offended
in
a
most
high
manner
?
Against
a
substance
above
substance
,
I
have
opposed
a
substance
of
no
substance
.
Against
an
understanding
,
that
for
its
excellencie
cannot
be
understood
,
I
have
opposed
an
understanding
,
that
for
its
weaknesse
cannot
understand
:
And
against
a
word
,
that
can
never
be
spoken
,
I
have
spok
words
,
which
having
spoke
,
I
can
never
speake
how
bad
they
were
;
and
which
I
most
heartily
wish
,
had
never
beene
spoken
.
John
Damascen
sayes
,
de
fide
orthodox
.
c.
24
In
deo
quid
est
,
dicere
impossibible
est
,
In
God
to
say
what
he
is
,
is
a
thing
impossible
.
I
have
done
,
I
cannot
say
what
,
against
I
cannot
say
whom
.
Onely
,
this
I
can
say
;
Father
,
I
have
sinned
against
Heaven
,
and
before
thee
:
and
am
no
more
worthy
to
be
called
thy
sonne
,
make
me
as
one
of
thy
hired
servants
.
Because
we
have
Fathers
in
the
world
,
from
whom
we
come
;
and
we
come
from
God
;
I
can
looke
up
to
him
,
and
say
,
Father
:
And
because
by
sinne
I
have
forfeited
all
the
joyes
of
Heaven
,
I
can
say
,
I
have
sinned
against
Heaven
:
and
because
I
cannot
sinne
,
or
be
where
God
is
not
,
I
can
say
,
and
before
thee
:
And
because
I
that
did
once
love
God
with
the
love
of
a
sonne
,
for
himselfe
;
flew
wretchedly
out
of
his
house
,
both
from
his
children
and
his
servants
;
and
now
,
hoping
to
come
into
favour
againe
,
must
stand
aloofe
off
with
beginners
that
first
enter
into
his
service
,
and
have
all
their
minde
upon
their
wages
:
I
can
say
:
And
am
no
more
worthy
to
be
called
thy
sonne
,
make
mee
as
one
of
thy
hired
servants
.
If
God
should
appeare
to
me
in
the
meanest
robe
of
his
beauty
;
But
I
speake
vainely
;
for
,
his
fairenesse
is
one
of
the
Attributes
,
which
equally
bestowes
it selfe
upon
all
the
other
,
all
being
equally
good
,
equally
faire
.
But
,
if
he
should
appeare
to
me
in
a
robe
,
agreeable
with
our
eyes
;
he
would
be
so
faire
,
that
aided
with
a
gentle
gale
of
his
Grace
,
I
could
not
possibly
hold
from
running
immediately
with
all
swiftnesse
,
and
with
all
humblenesse
,
into
his
most
delightfull
imbraces
.
For
,
it
is
most
true
of
God
,
which
Tully
speakes
out
of
Plato
,
concerning
Philosophy
,
if
it
could
be
seene
,
mirabiles
amores
excitaret
sui
:
The
sight
of
him
,
would
stirre
up
in
the
beholders
,
a
most
wonderfull
love
of
him
;
not
onely
in
respect
of
his
beauty
,
but
also
,
in
regard
of
the
secret
conveniencie
,
and
agreement
betwixt
the
soule
and
its
last
end
.
O
Lord
,
what
have
I
done
?
CHAP.
XII
.
I
?
and
what
am
I
?
a
little
creature
compos'd
of
a
weak
sickly
body
,
and
a
soule
?
and
there
is
all
I.
A
body
,
not
taken
out
of
the
substance
of
Heaven
,
lest
I
should
seeme
more
heavenly
then
I
am
;
nor
out
of
any
shining
starre
,
lest
I
should
take
a
starre
for
my
heavenly
Father
;
nor
from
bright
fire
,
lest
I
should
be
too
fiery
;
nor
yet
from
the
goodly
mines
of
gold
,
lest
my
minde
should
be
altogether
upon
gold
;
nor
compacted
of
precious
jewels
,
lest
I
should
thinke
my selfe
a
precious
jewell
:
but
of
earth
,
a
dirty
,
filthy
,
foule
thing
,
that
we
,
and
all
the
beasts
of
the
field
,
go
upon
;
and
which
I
wipe
carefully
every
day
from
my
shooes
.
O
man
of
earth
,
bee
not
so
rough
,
wipe
it
off
gently
,
remember
thy
Creation
:
and
part
of
it
,
perhaps
,
was
once
part
of
as
tall
a
body
as
thine
owne
.
And
for
my
soule
,
it
was
made
of
nothing
:
and
if
God
should
step
aside
,
and
forsake
it
,
one
posting
minute
of
time
,
it
would
presently
give
backe
,
and
fall
to
nothing
:
and
nothing
can
be
so
vile
,
as
nothing
.
Conservatio
,
say
the
Philosophers
,
est
continuata
generatio
,
Conservation
is
a
continued
generation
:
and
therefore
,
where
the
continuance
of
generation
is
interrupted
,
conservation
ceaseth
.
The
fire
in
the
furnace
,
did
not
burne
the
three
children
;
because
God
as
he
is
the
worker
of
miracles
,
ascending
,
as
it
were
,
above
himselfe
,
as
he
is
the
Author
of
Nature
,
denyed
the
continuance
of
generation
to
the
power
of
burning
in
the
fire
;
and
so
the
conservation
of
it
ceasing
,
it
perished
for
a
time
;
but
the
three
children
being
removed
,
God
quickly
remembred
that
he
was
the
Authour
of
Nature
,
and
the
fire
burnt
againe
.
And
here
was
another
miracle
:
For
,
God
having
suspended
his
concourse
,
and
held
it
from
that
part
of
the
fire
,
where
the
children
walked
;
doubled
it
above
Nature
,
upon
that
part
of
the
fire
,
which
destroyed
the
Persecutors
,
which
now
was
elevated
above
the
ordinary
condition
of
fire
.
And
thus
it
is
evident
,
that
my
soule
,
now
something
,
once
nothing
,
hath
offended
the
best
thing
,
in
the
worst
manner
:
upon
which
,
it
,
and
all
things
hang
,
both
in
being
and
operations
;
and
by
which
onely
,
it
is
the
hopefull
thing
it
is
:
as
if
some
good
,
and
mercifull
man
should
hold
me
up
from
being
swallowed
into
a
gulfe
,
or
a
deepe
Well
,
and
in
the
meane
time
I
should
enrage
him
with
foule
words
,
and
stab
at
him
.
It
is
part
of
the
first
massage
,
which
God
sent
by
Moses
to
the
children
of
Israel
,
I
AM
hath
sent
me
unto
you
.
He
I
AM
,
because
he
onely
is
ens
per
se
subsistens
,
a
thing
subsistent
by
himselfe
,
he
is
the
fountaine
of
all
kindes
of
being
,
he
onely
stands
without
a
prop.
And
I
AM
,
is
Gods
most
ancient
name
,
because
Being
is
the
first
thing
conceiveable
in
him
:
And
I
AM
,
had
best
authority
to
send
,
because
his
power
cannot
be
derivative
,
or
ministeriall
.
I
AM
,
could
not
be
deputed
as
a
Delegate
,
to
the
office
of
sending
.
The
quality
of
the
injury
,
is
alwaies
proportion'd
to
the
quality
of
the
person
injured
,
and
alwayes
measured
by
it
;
with
reference
to
the
condition
of
him
,
who
offers
the
injury
.
It
was
said
long
agoe
by
Aristotle
,
injuria
crescit
ex
indignitate
personae
Ethic.
c.
5.
illam
inferentis
,
the
injury
is
more
great
,
when
it
is
offered
by
an
inferiour
person
.
And
I
,
a
person
of
no
account
,
have
injured
most
highly
,
three
most
high
persons
:
what
high
persons
?
the
three
greatest
,
highest
persons
in
one
God
;
whereof
all
are
so
great
,
that
all
being
most
great
,
one
is
not
greater
then
the
other
.
Lord
helpe
me
.
CHAP.
XIII
.
BUt
how
have
I
injured
God
?
by
sin
:
the
onely
meanes
,
by
which
he
can
be
injured
.
Now
,
to
aske
what
a
kind
of
thing
,
sinne
is
;
is
to
pose
all
kindes
of
learning
.
Logick
,
from
which
we
require
the
nature
of
a
thing
by
a
definition
,
confesses
,
that
she
is
altogether
ignorant
,
how
to
define
it
.
Divinity
stands
amaz'd
,
and
is
troubled
at
the
sight
of
she
knowes
not
what
,
breaking
within
her
holy
bounds
:
it
is
so
blacke
,
so
deformed
,
such
a
monster
,
as
being
halfe
something
,
and
halfe
nothing
,
and
wanting
due
parts
,
not
to
it selfe
,
but
to
a
good
thing
;
and
being
imperfect
beneath
all
comparison
.
It
is
no
easie
taske
exactly
to
tell
what
is
darknesse
,
blindnesse
,
lamenesse
,
sicknesse
,
death
.
But
to
tell
what
sinne
is
,
is
so
hard
,
how
hard
?
so
hard
,
that
it
cannot
be
done
.
For
,
as
the
worthinesse
of
God
cannot
be
sufficiently
expressed
,
for
its
singular
prerogative
of
excellence
:
so
neither
sinne
,
by
reason
of
its
particular
unworthinesse
.
It
hath
a
title
,
or
a
short
description
rather
,
and
that
is
,
malum
infinitum
,
It
is
an
infinite
evill
:
because
extreamly
opposite
to
an
infinite
good
.
'T
is
a
thing
,
not
a
thing
,
which
God
,
who
is
omnipotent
,
and
made
all
things
we
ever
saw
,
and
a
great
deale
more
:
and
who
is
able
to
make
more
perfect
creatures
,
then
we
have
yet
seene
;
yea
,
then
the
Angels
;
cannot
with
all
his
heavenly
power
,
be
the
cause
of
.
For
,
although
impotencie
,
which
includeth
weaknesse
,
may
not
touch
him
that
is
omnipotent
;
yet
,
some
things
God
cannot
doe
,
either
because
he
followes
the
ordinary
law
,
to
which
he
hath
obliged
himselfe
from
all
eternity
:
or
because
he
is
tyed
by
a
Decree
,
or
by
a
promise
;
or
because
himselfe
hath
necessarily
bound
himselfe
to
himselfe
,
to
doe
nothing
contrary
to
the
perfection
of
his
Attributes
;
and
the
commission
of
evill
,
would
be
most
contrary
to
the
perfection
of
his
goodnesse
.
Nam
quid
,
saith
Saint
Ambrose
,
impossibile
est
Deo
?
non
annot.
in
c.
23.
Num.
quod
virtuti
arduum
;
sed
quod
naturae
ejus
contrarium
.
Impossibile
istud
non
infirmitatis
est
,
sed
virtutis
,
&
majestatis
.
What
is
impossible
to
God
?
not
,
that
which
is
simply
hard
,
with
relation
to
his
power
;
but
that
which
is
contrary
to
his
nature
.
This
impossibility
is
not
an
argument
of
his
weaknesse
,
but
of
his
most
perfect
power
,
and
most
high
Majesty
.
Mali
nulla
natura
est
,
saith
Saint
Austin
disputing
against
the
Manichees
,
The
evill
of
sinne
hath
no
de
civit
.
Dei
,
cap.
9.
nature
:
for
had
it
had
a
nature
,
God
had
made
it
.
Sinne
is
a
mischiefe
,
so
malitiously
grievous
,
and
so
grievously
malitious
,
that
no
man
,
not
the
greatest
Doctor
that
ever
flourished
in
the
Church
of
Christ
:
that
no
Angell
,
no
not
the
greatest
Seraphin
of
them
all
,
notwithstanding
all
their
deepe
,
and
searching
knowledge
,
sufficiently
ever
knew
the
malice
,
and
grievousnesse
of
one
sinne
.
And
yet
,
I
desperately
commit
many
sins
,
and
many
sorts
of
sinnes
,
every
day
.
O
good
Lord
,
what
doe
I
,
when
I
sinne
?
God
onely
knowes
how
venemous
a
thing
,
sinne
is
.
And
the
reason
is
as
plain
,
as
the
doctrine
is
strange
:
God
onely
knowes
,
knowes
perfectly
,
his
owne
infinite
goodnesse
;
and
therefore
,
God
onely
,
perfectly
knowes
all
extreme
opposition
to
his
owne
infinite
goodnesse
.
For
,
how
can
we
,
or
any
power
under
God
,
made
,
or
possible
to
be
made
,
exactly
know
the
nature
of
a
contrary
,
as
contrary
,
or
,
that
we
call
the
nature
of
it
;
when
wee
cannot
fully
graspe
the
perfection
of
that
,
to
which
the
contrary
is
contrary
.
But
sinne
is
only
,
and
wholly
contrary
to
God
,
and
in
the
first
place
,
to
his
infinite
goodnesse
:
and
that
,
which
is
contrary
to
all
an
infinite
,
must
be
infinitely
contrary
to
it
.
Hence
it
is
not
deduced
,
but
runs
of
it selfe
:
that
all
Gods
Attributes
,
(
of
which
,
every
one
is
all
his
Essence
)
his
Goodnesse
,
Wisedome
,
Providence
,
Mercie
,
Justice
,
Power
,
Purity
,
Infinity
,
Immensity
,
Eternity
,
and
all
,
are
exceedingly
struck
at
in
every
sinne
.
Struck
at
?
struck
,
beaten
,
buffeted
:
so
that
no
little
part
,
as
I
may
say
,
of
the
divine
Majesty
,
is
left
unwounded
,
unmaimed
,
unbruised
.
And
,
as
all
the
perfections
of
goodnesse
and
honour
,
which
are
,
and
are
found
in
creatures
,
by
creatures
,
as
foot-steps
of
the
Creatour
;
are
also
originally
,
and
therefore
,
most
perfectly
,
and
therefore
,
most
eminently
,
and
infinitely
,
in
God
:
So
(
mark
this
,
my
soule
)
because
sinne
is
Gods
onely
enemy
;
and
because
there
is
a
combination
of
evill
,
the
onely
contrary
to
all
kindes
of
goodnesse
,
linked
together
in
themselves
,
because
joyned
together
in
God
:
one
sinne
containeth
,
and
comprehendeth
all
kindes
of
filthinesse
,
all
kindes
of
deformity
;
the
filthinesse
and
deformity
of
all
other
sins
.
Which
is
one
of
the
reasons
,
why
it
is
said
in
Saint
James
,
Whosoever
shall
keepe
the
whole
Law
,
and
yet
offend
in
one
point
,
is
guilty
of
all
.
Another
cause
is
:
The
sinner
which
breakes
charity
with
God
,
and
offends
him
in
one
point
;
the
way
being
now
open
,
and
the
reasons
why
he
ought
not
to
offend
God
,
violated
;
is
ready
of
himselfe
,
to
offend
him
in
another
,
and
in
all
;
and
will
,
if
power
,
or
occasions
be
not
wanting
.
For
,
he
can
never
give
a
good
reason
,
either
taken
from
something
in
God
,
or
from
something
concerning
himselfe
,
why
he
should
offend
God
in
one
point
,
and
not
in
another
;
because
he
can
never
give
a
good
reason
,
why
he
should
offend
him
at
all
:
and
every
offence
of
God
,
is
most
contrary
to
reason
.
Sinne
is
the
chiefest
evill
,
or
rather
all
evill
;
and
therefore
,
so
contrary
to
God
,
the
chiefest
good
,
or
rather
,
all
good
:
that
although
it
is
permitted
,
because
directed
to
a
good
end
,
by
his
Providence
;
yet
neither
can
it
be
so
much
as
fathered
by
his
Omnipotence
;
nor
suffered
by
his
Justice
;
nor
yet
approved
by
his
wisedome
.
And
is
it
not
a
most
wicked
businesse
,
to
commit
an
act
of
that
foule
quality
;
that
Gods
Providence
must
presently
to
worke
,
and
turn
it
to
Good
,
or
he
lies
open
to
a
reproach
,
for
having
suffered
evill
:
and
there
must
be
that
,
which
wee
name
a
thing
,
in
the
world
;
and
God
the
Creator
of
all
things
,
must
not
be
the
cause
of
it
,
nor
have
any
hand
in
it
:
and
God
must
be
forced
to
strike
with
his
justice
,
as
if
he
delighted
in
our
destruction
:
And
if
he
will
know
all
,
and
be
God
,
he
must
be
compell'd
to
looke
upon
that
which
his
wisedome
cannot
like
,
because
it
hath
no
being
in
him
,
as
it
is
the
folly
of
sinne
,
nor
any
connexion
with
his
wisdome
?
I
am
certain
,
I
thinke
not
of
all
this
,
when
I
sinne
.
Sinne
is
the
destruction
of
Grace
.
I
have
said
enough
.
And
Thomas
Aquinas
,
disputing
Austin
,
major
est
Dei
in
Gen.
4.
super
major
est
iniquitas
mea
.
pietas
,
quam
omnis
iniquitas
:
Caine
,
thou
liest
;
Gods
mercie
is
greater
then
all
sin
.
CHAP.
XIIII
.
BUt
,
doe
not
mine
eyes
runne
all
this
while
?
have
not
teares
opened
them
?
True
teares
of
repentance
,
as
Chrysologus
they
that
sow
in
teares
,
shall
reape
in
joy
:
Because
the
seed-time
was
wet
,
and
troublesome
;
it
shall
be
faire
weather
,
and
Sun-shine
all
the
harvest
.
The
shedding
of
teares
from
the
eyes
of
a
true
Penitent
,
is
a
spirituall
Baptisme
,
by
which
the
soule
is
renewed
in
Christ
:
and
when
will
the
Sunne
shine
,
if
not
after
so
sweet
a
shower
?
Could
I
behold
such
a
sweet
shower
falling
from
another
,
I
hope
I
should
learne
to
drop
,
my
And
behold
,
Behold
,
a
watch-word
,
some
great
matter
the
Scripture
hath
to
say
;
And
behold
,
a
Woman
in
the
City
.
A
Woman
?
what
Woman
?
why
,
she
,
the
woman
so
much
talkt
of
,
the
Sinner
,
A
Woman
in
the
City
,
which
was
a
sinner
;
she
desires
not
to
be
knowne
,
or
call'd
,
by
any
other
name
but
sinner
.
And
if
you
call
,
sinner
,
where
are
you
;
She
is
quick
of
hearing
on
that
part
,
and
she
knowes
you
meane
her
,
and
is
ready
to
answer
,
that
's
my
name
,
here
I
come
.
And
what
with
her
,
now
she
is
come
?
Why
,
this
Woman
,
the
sinner
,
when
shee
knew
that
Jesus
sat
at
meate
in
the
Pharisees
house
,
brought
an
Alablaster
Box
of
oyntment
.
Now
,
take
a
view
of
her
behaviour
.
And
stood
at
his
feete
.
She
durst
not
looke
higher
then
his
feete
,
and
lower
she
could
not
looke
:
and
she
was
willing
to
be
trod
upon
,
if
he
pleased
.
Behinde
him
.
She
did
not
thinke
her selfe
worthy
,
that
he
should
look
upon
her
:
or
that
she
,
so
wretched
a
sinner
,
and
yet
not
a
sinner
,
but
the
sinner
,
should
behold
his
blessed
face
.
Weeping
.
All
this
while
the
clouds
have
beene
in
gathering
;
now
it
raines
.
But
,
where
fell
the
raine
?
And
began
to
wash
his
feete
.
How
?
with
what
?
with
teares
:
now
I
understand
you
;
she
stood
,
but
her
teares
fell
,
and
her
heart
with
them
.
With
teares
.
With
raine-water
that
never
had
beene
foule
,
never
mingled
with
any
kinde
of
uncleannesse
;
it
was
a
washing
raine
:
water
,
that
came
but
even
now
from
Heaven
.
Here
is
not
all
.
And
did
wipe
them
with
the
haires
of
her
head
,
and
kissed
his
feete
,
and
anointed
them
with
the
ointment
:
and
me
thinkes
I
smell
it
.
Nay
then
,
she
did
not
stand
now
:
doubtlesse
she
came
upon
her
knees
,
to
wipe
his
feete
with
the
haires
of
her
head
.
And
kissed
his
feete
.
O
,
the
sinner
hath
not
as
yet
forgot
to
kisse
:
and
rather
then
she
will
not
be
kissing
,
shee
will
kisse
the
very
feete
of
him
she
loves
.
And
anointed
them
with
the
ointment
.
Shee
did
not
annoint
them
with
ointment
,
to
make
her
kissing
sweet
,
or
him
sweeter
;
for
,
that
she
thought
,
he
could
not
be
;
but
to
expresse
her
sweete
love
.
Here
,
head
,
and
haires
,
and
eyes
,
and
lips
,
and
hands
,
and
heart
,
and
all
were
at
worke
.
And
was
not
this
a
sweet
shower
?
were
not
the
teares
sweeter
then
the
oyntment
,
though
the
oyntment
was
passing
sweete
?
Now
,
my
head
,
and
eyes
,
and
lips
,
and
hands
,
and
heart
,
and
all
,
can
yee
be
lookers
on
,
and
not
actors
,
and
imitators
of
what
yee
see
?
I
am
not
worthy
to
take
in
,
or
give
out
the
sweete
aire
of
Heaven
.
What
said
I
?
Was
it
Heaven
I
spoke
of
?
I
am
not
worthy
to
name
Heaven
.
And
yet
still
I
name
it
,
as
if
I
did
belong
to
it
.
No
,
no
:
not
worthy
to
be
the
meanest
of
Gods
creatures
;
a
Worme
.
A
Worme
is
a
pretty
thing
,
of
a
little
thing
.
Not
worthy
to
be
a
Toad
.
O
poore
,
naked
,
miserable
!
what
shall
I
call
thee
?
And
yet
still
I
live
,
and
looke
upwards
.
O
perfect
bounty
,
with
all
her
dimensions
;
length
,
breath
,
and
depth
!
I
am
very
heartily
sorry
,
that
I
am
no
more
sorry
.
I
would
I
were
as
heartily
sorrowfull
for
all
my
sinnes
,
and
for
every
one
in
particular
,
as
God
can
make
a
sinner
.
O
my
heart
,
be
of
good
comfort
,
be
hearty
;
the
desire
of
sorrow
,
is
a
kinde
of
sorrow
.
I
doe
hate
,
and
even
loath
all
my
most
execrable
abominations
.
O
that
I
could
revoke
the
filthinesse
of
my
life
!
But
foole
,
I
wish
to
do
more
then
a
Power
,
which
can
doe
all
,
that
can
bee
done
:
And
that
is
,
factum
infectum
facere
,
to
make
what
hath
beene
done
,
not
to
have
beene
done
.
O
then
,
that
no
such
filthinesse
had
ever
beene
acted
by
me
!
If
I
were
now
againe
,
to
make
my
first
entrance
upon
the
yeares
of
Reason
,
and
Discretion
:
I
would
in
the
word
of
a
Christian
,
aided
by
Christ
,
I
would
stand
alwayes
like
a
Watch-man
over
my selfe
:
I
would
bee
ever
awake
:
I
would
suspect
all
occurrences
,
that
could
in
reason
be
suspected
:
and
have
an
eye
upon
every
darke
place
;
and
upon
every
corner
,
where
a
Devill
can
hide
himselfe
,
or
his
black
head
.
O
my
Saviour
,
crucified
for
me
;
as
truely
,
as
if
there
had
not
beene
another
sinner
besides
my selfe
I
;
doe
kisse
with
reverence
,
the
wounds
of
thy
feete
,
hands
,
&
heart
:
And
now
,
all
my
offences
,
as
well
inwardly
,
as
outwardly
contracted
,
shall
be
washed
away
.
Hide
me
,
O
hide
me
.
But
,
where
shalt
thou
hide
me
?
not
in
Heaven
;
for
that
is
too
cleane
a
place
for
me
as
I
am
:
I
shall
pollute
it
.
Nor
upon
Earth
:
for
there
thy
Fathers
anger
will
will
finde
me
in
the
places
,
wherein
I
committed
my
sinnes
;
which
may
give
him
faire
occasions
to
remember
my
sinnes
,
and
to
destroy
me
.
Nor
in
the
Sea
;
for
,
all
the
water
of
the
great
Ocean
,
cannot
make
me
white
.
But
,
betwixt
Heaven
,
Earth
,
and
Sea
:
in
the
clifts
of
the
Rock
,
and
especially
in
the
large
wound
of
thy
brest
;
that
I
may
lie
close
to
thy
heart
:
and
sometimes
in
thy
heart
,
as
in
a
retiring
chamber
;
and
sing
aloud
,
that
the
Angels
of
heaven
may
heare
me
,
and
sing
their
parts
with
me
in
the
song
:
Blessed
bee
Jesus
Christ
,
the
Saviour
in
Cant.
of
the
world
,
for
ever
and
ever
:
and
for
feare
,
that
ever
should
ever
end
,
for
evermore
.
All
this
I
begge
,
lying
most
humbly
at
thy
feet
,
uhi
sancta
peccatrix
peccata
deposuit
,
induit
sanctitatem
,
where
the
holy
sinner
Magdalene
laid
downe
her
sinnes
,
and
put
on
sanctity
.
What
now
is
to
be
done
?
I
will
hereafter
be
another
kinde
of
Creature
,
a
Creature
of
another
world
:
indeed
,
I
will
.
But
,
I
am
too
quick
.
With
the
powerfull
,
and
active
helpe
of
the
divine
Grace
,
I
will
.
Create
in
me
a
cleane
heart
O
God
.
O
pure
God
,
O
God
the
Creatour
:
It
is
thou
I
call
upon
.
Observe
my
prayer
.
Create
in
me
a
clean
heart
:
Create
it
,
make
it
of
nothing
,
as
thou
didst
the
world
.
For
now
,
I
am
nothing
,
but
a
nothing
of
uncleannesse
.
And
it
is
a
cleane
heart
I
would
have
:
for
then
,
I
shall
be
cleane
all
over
,
and
cleane
in
every
part
.
And
I
know
,
it
must
be
a
cleane
heart
,
if
it
be
newly
created
by
thee
:
For
,
nothing
ever
,
that
came
immediately
from
thee
,
was
sent
hither
uncleane
by
thee
.
And
,
although
the
soule
comes
hither
uncleane
,
it
comes
not
uncleane
,
as
comming
immediately
from
thee
,
and
as
thy
Creature
:
but
as
created
in
a
body
,
and
as
part
of
a
man
,
which
comes
from
Adam
;
that
having
been
made
cleane
by
thee
,
became
uncleane
by
his
own
folly
;
both
in
himselfe
,
and
in
all
his
posterity
.
CHAP.
XV.
IT
is
not
amisse
here
,
to
take
the
soveraign
counsell
of
Saint
Cyprian
to
Donat
,
delivered
in
these
words
:
Paulisper
te
crede
subduci
Pause
here
a
little
,
and
give
place
to
a
pious
meditation
.
If
Almighty
God
did
so
rigorously
punish
those
adulterate
Cities
of
Palestine
,
with
Sodome
the
chiefe
head
of
them
,
that
besides
the
present
punishment
of
a
sudden
overthrow
by
fire
and
brimstone
from
Heaven
,
as
if
justice
could
not
stand
quiet
in
such
grievous
crimes
;
the
Countrey
,
which
once
was
a
second
Paradise
,
another
garden
of
the
world
,
now
at
this
day
,
lies
so
pitifully
desolate
;
that
nothing
is
to
be
seene
,
but
black
and
sutty
ground
,
ashes
and
stones
halfe
burnt
:
there
remaining
in
the
middle
a
great
Lake
,
called
by
a
scornefull
name
,
mare
mortuum
,
the
dead
Sea
:
from
which
a
darke
smoke
continually
rises
,
most
pernicious
to
man
,
and
every
living
creature
:
where
are
no
trees
but
such
as
are
hypocritically
fruitfull
.
Apples
indeed
,
hang
openly
,
and
which
,
in
the
judgement
of
the
eye
,
are
ripe
:
but
come
to
them
,
enticed
with
their
colour
,
&
presse
them
with
the
least
touch
,
they
scatter
presently
into
vaine
dust
.
The
substance
of
this
,
we
read
even
in
Heathen
Authors
,
Solinus
,
Cornelius
Tacitus
;
but
especially
,
de
bell
.
Jud.
l.
5.
c.
5.
and
with
a
more
free
addition
of
circumstances
,
in
Josephus
the
Jew
,
borne
and
bred
up
,
not
farre
from
this
unfortunate
Countrey
.
Behold
here
,
a
wofull
extremity
.
It
was
a
rainy
morning
with
them
;
and
yet
wondrous
light
.
The
were
burned
to
ashes
,
before
they
could
rise
,
either
from
their
beds
,
or
their
sinnes
.
And
because
they
were
such
deserving
sinners
,
and
yet
,
were
not
quick
in
going
to
Hell
;
Hell
came
to
them
in
fire
and
brimstone
.
Five
great
Cities
,
and
every
part
of
them
,
were
all
on
fire
together
:
and
it
burnt
so
violently
,
that
all
the
Sea
could
not
have
quenched
the
flames
.
And
was
not
Gods
Anger
burning
hot
?
me
thinkes
now
I
heare
the
damned
in
Hell
,
cry
from
all
sides
,
fire
,
fire
,
fire
:
and
yet
,
no
creature
will
ever
be
able
to
quench
the
least
sparke
of
it
.
O
the
goodnesse
of
God
,
that
holds
me
up
,
over
the
great
Dragons
mouth
;
and
yet
still
out
of
his
mouth
,
though
he
does
crave
,
and
whine
,
and
cry
for
me
.
If
I
say
,
God
Almighty
imprinted
with
an
iron
instrument
,
these
horrid
markes
of
his
anger
,
on
the
hatefull
forehead
of
one
Countrey
,
for
the
sinnes
of
some
few
people
:
what
,
O
what
will
hee
doe
,
or
in
what
strange
,
and
new
kind
of
anger
,
will
he
expresse
himselfe
in
the
black
day
of
judgement
,
for
the
sinnes
of
the
whole
world
?
Especially
,
since
that
sinne
is
now
growne
exceedingly
more
diverse
,
both
in
the
species
,
and
in
the
particulars
,
then
it
was
in
the
infancie
,
or
childhood
of
the
world
.
In
the
day
of
judgement
,
when
the
Devill
questionlesse
,
as
Saint
Basil
observes
,
will
say
something
before
the
Bench
,
to
aggravate
the
matter
:
Heare
,
great
Lord
of
Heaven
and
Hell
,
I
created
not
these
people
,
(
nor
could
I
bring
them
from
nothing
)
Nor
did
I
engrave
my
great
signe
and
Image
in
their
soules
.
I
did
not
take
their
nature
.
I
did
not
sweat
bloud
,
nor
die
for
them
.
I
did
not
send
Apostles
,
and
Preachers
,
to
signifie
my
will
to
them
,
in
a
most
powerfull
manner
;
or
give
grace
to
effect
it
.
I
never
wrought
a
miracle
to
bring
waight
to
my
sayings
:
Nor
did
I
promise
them
a
Kingdome
,
or
eternall
blessednesse
:
But
truely
,
prepared
for
them
a
dark
Dungeon
,
where
they
shall
lie
,
and
die
with
me
eternally
.
And
yet
,
behold
mighty
Judge
,
my
cursed
crew
of
reprobates
is
the
greatest
by
infinites
:
whom
though
I
much
hate
,
yet
I
much
love
their
company
.
And
if
we
looke
before
Sodome
;
God
in
his
dreadfull
anger
,
drowned
all
the
world
for
sinne
;
both
man
and
beast
:
behaving
himselfe
in
regard
of
mans
beastly
sins
,
as
if
he
scarce
knew
,
which
was
the
man
,
and
which
the
beast
.
Had
we
beene
(
as
we
might
have
beene
)
in
the
number
of
those
poore
lost
wretches
,
wherehad
wee
beene
this
day
?
Distressed
creatures
,
they
climed
the
trees
;
they
flew
to
the
tops
of
the
mountaines
to
save
their
lives
:
Happy
was
he
or
she
that
stood
highest
.
But
all
in
vaine
.
The
waters
rose
by
some
and
by
some
,
they
waiting
with
trembling
expectation
:
the
Floud
gat
up
as
high
as
they
:
the
waves
tooke
them
,
roaring
as
loud
as
they
;
and
their
sinnes
sunke
them
.
Part
of
them
cleaved
to
boards
,
plankes
,
and
other
floating
moveables
for
a
while
:
the
drunkard
to
the
barrell
,
the
covetous
man
to
his
chest
of
mony
,
as
very
desirous
to
stay
in
the
world
,
and
sinne
againe
:
but
no
creature
of
God
was
willing
to
save
his
enemy
.
And
every
one
that
is
like
to
Vlysses
,
praised
by
Homer
with
this
elogie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
knew
the
Cities
and
manners
of
many
people
;
may
quickly
give
us
to
understand
,
how
strangely
the
world
in
many
places
is
defaced
,
and
wounded
for
sinne
.
Vae
laudabili
vitae
hominum
,
saith
Saint
Austin
,
si
remota
misericordia
discutias
eam
:
Woe
to
the
good
lives
of
men
,
if
thou
O
Lord
,
shalt
discusse
them
without
mercie
;
We
then
with
our
bad
lives
,
how
many
woes
shall
we
undergoe
?
And
the
rather
,
because
it
is
most
true
,
which
the
same
Saint
Austin
teacheth
,
Multa
laudata
ab
hominibus
,
Deo
teste
,
damnantur
;
Confess
.
c.
9.
cum
saepe
se
aliter
habent
species
facti
,
&
aliter
animus
facientis
:
Many
things
praised
by
men
,
are
condemned
by
God
;
because
oftentimes
,
the
outward
barke
,
and
appearance
of
the
deed
,
doth
not
correspond
,
and
fall
in
with
the
minde
of
the
Doer
.
O
Sinne
,
it
is
a
great
vertue
to
hate
thee
.
A
Toad
is
a
very
pretty
thing
,
in
comparison
of
thee
.
And
now
I
remember
,
a
Toad
is
Gods
good
creature
;
and
if
it
could
speake
,
might
truely
say
:
Lord
,
such
a
one
as
I
am
,
I
was
made
by
thee
:
And
howosoever
I
looke
blacke
and
cloudy
,
that
I
move
hate
in
passionate
men
,
yet
thou
lovest
me
.
Yea
verily
,
the
loathed
Serpent
might
say
,
if
it
had
mans
tongue
,
and
understanding
:
Although
I
creepe
in
the
dirt
,
lick
the
dust
of
the
earth
,
and
draw
a
long
ugly
traine
after
me
:
though
under
variety
of
colours
,
and
a
spotted
skinne
,
I
shroud
poyson
;
it
being
observed
,
that
the
Serpent
with
the
brightest
scales
,
hideth
the
most
dangerous
venome
:
though
my
life
is
wedded
to
such
a
body
,
as
the
Devill
first
abused
to
appeare
in
:
though
men
are
so
farre
from
yeelding
me
any
helpe
,
that
they
runne
speedily
from
me
:
yet
I
have
the
same
maker
as
they
,
and
derive
the
worth
of
my
being
from
as
high
a
descent
as
they
doe
:
and
as
they
are
sinfull
,
I
am
more
perfect
,
and
exceedingly
more
beautifull
in
the
sight
of
God
,
and
all
his
Angels
.
I
doe
not
marvell
now
,
that
the
holy
Psalmist
spoke
so
heartily
,
when
he
said
,
Iniquitatem
odio
habui
,
&
abominatus
CHAP.
XVI
.
TO
sinne
,
is
to
turne
our
backs
with
great
contempt
towards
God
:
Towards
God
,
standing
in
the
midst
of
all
his
Angels
,
and
holding
up
Heaven
with
one
hand
,
and
earth
with
another
:
and
to
turne
our
faces
,
and
imbraces
with
great
fondnesse
to
a
vile
Creature
.
O
that
a
true
sight
of
this
,
like
a
good
Angell
,
might
alwayes
appeare
to
us
,
before
we
sinne
!
As
the
proud
man
and
woman
turne
from
God
,
the
boundlesse
treasure
of
all
excellencie
,
and
sit
brooding
,
and
swelling
,
as
upon
empty
shels
,
upon
the
fraile
and
contemptible
goods
of
minde
,
body
,
fortune
.
The
angry
man
and
woman
turne
from
God
,
the
sweetnesse
of
Heaven
and
Earth
,
and
side
with
their
owne
turbulent
passions
.
The
Glutton
,
and
Drunkard
turne
from
God
,
to
whom
the
eyes
of
all
things
doe
looke
up
for
their
meate
and
drinke
in
due
season
,
and
performe
their
devotions
to
their
fat
bodies
and
bellies
,
quorum
Deus
venter
est
,
whose
God
is
their
belly
.
Which
Saint
Paul
spoke
,
even
weeping
.
The
lascivious
man
and
woman
turne
from
God
,
the
Fountain
of
all
true
and
solid
comfort
,
and
take
in
exchange
,
the
pleasure
of
Beasts
.
The
covetous
man
and
woman
turne
from
God
,
without
whom
the
rich
are
very
poore
;
and
dance
about
the
golden
Calfe
,
making
an
Idoll
of
their
money
.
For
,
Covetousnesse
is
Idolatry
:
The
envious
man
and
woman
turne
from
God
,
from
whom
come
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
inward
only
,
but
all
outward
gifts
:
and
stick
to
a
repining
at
Gods
liberality
in
others
.
The
sloathfull
man
and
woman
turn
from
God
,
whose
providence
is
in
continuall
action
&
exercise
,
and
give
flesh
,
bones
,
head
,
heart
,
and
all
to
the
pillow
.
Judas
had
thirty
pence
for
Christ
,
but
we
have
little
or
nought
for
him
.
All
the
good
gifts
of
the
holy
Ghost
,
are
struck
to
the
heart
by
sinne
.
S.
John
beheld
in
his
Revelation
,
a
great
red
Dragon
,
having
seven
heads
,
and
seven
crownes
upon
his
heads
.
And
againe
,
a
woman
sitting
upon
a
Scarlet-coloured
beast
,
having
seven
heads
.
The
seven
heads
,
are
the
seven
deadly
sinnes
,
which
the
great
red
Dragon
,
the
Devill
begetteth
upon
the
woman
,
the
sinfull
soule
:
wherewith
he
resisteth
,
and
putteth
to
flight
the
seven
choice
gifts
of
the
holy
Ghost
.
I
remember
the
woman
,
whom
our
Saviour
dispossessed
of
seven
Devils
;
and
the
Leaper
,
that
by
the
Prophets
appointment
was
dipped
seven
times
in
the
river
Jordane
.
The
Devill
over-commeth
the
gift
of
feare
(
The
feare
of
the
Lord
is
the
brginning
of
wisdome
)
with
pride
,
and
presumption
:
which
utterly
expell
the
feare
of
God
.
With
anger
he
smothereth
the
gift
of
knowledge
:
For
,
blinded
with
anger
,
we
judge
not
according
to
knowledge
.
With
envie
,
he
stifleth
the
gift
of
piety
or
godlinesse
;
For
,
by
envie
we
bandy
with
our
thoughts
,
words
,
and
actions
,
against
our
neighbours
.
With
lust
and
luxury
he
destroyeth
the
gift
of
wisedome
,
by
which
we
are
made
brutishly
foolish
.
With
covetousnesse
hee
confoundeth
the
gift
of
counsell
,
by
which
we
are
violently
drawne
from
all
good
counsell
,
in
the
pursuite
of
base
,
but
sweete
lucre
:
Covetousnesse
being
the
roote
of
all
evill
.
With
Gluttony
and
Drunkennesse
he
killeth
the
gift
of
understanding
,
by
which
we
are
besotted
,
and
left
altogether
unfit
to
know
,
or
understand
.
And
with
sloth
he
vanquisheth
the
gift
of
Fortitude
,
by
which
we
are
made
weake
and
infirme
,
and
benummed
with
feare
and
sorrow
in
the
search
of
good
things
.
Here
is
a
battell
,
wherein
the
weake
over-come
the
strong
;
and
all
,
because
the
strong
are
fallen
into
the
mischievous
hands
of
a
most
barbarous
Traitor
,
a
Traitor
to
God
,
and
his
owne
soule
.
To
sinne
,
is
to
betray
Christ
,
and
give
him
over
to
death
and
destruction
,
that
the
sinne
,
that
is
,
Barabas
,
the
murderer
may
live
.
Here
is
a
businesse
,
O
Lord
!
And
to
sinne
,
is
to
banish
the
holy
Ghost
with
all
his
gifts
,
to
bid
him
goe
,
go
seeke
a
lodging
amongst
the
rogues
,
&
beggers
.
And
being
unwilling
to
go
(
as
he
is
love
it selfe
)
and
therefore
struggling
to
stay
;
to
thrust
him
out
of
the
soule
by
the
head
and
shoulders
;
as
desirous
in
our
anger
,
to
break
a
limbe
of
him
,
if
he
had
one
.
O
that
we
could
remember
at
these
times
,
that
we
are
the
Devils
officers
!
And
when
sinne
is
not
the
privation
of
Grace
,
because
it
comes
where
it
is
not
:
it
the
more
dimmeth
,
and
defaceth
nature
.
Sinne
is
the
death
and
buriall
of
the
soule
,
which
onely
God
can
raise
againe
:
For
,
as
the
body
dyeth
,
and
falleth
to
the
ground
,
when
the
soule
forsaketh
it
:
so
the
soule
dyeth
,
and
falleth
under
the
ground
,
to
Hell-gate
,
when
it
is
forsaken
by
God
.
O
Christian
,
saith
Saint
Austin
,
non
sunt
in
te
charitatis
viscera
,
si
luges
corpus
,
a
quo
recessit
anima
:
animam
vero
,
a
qua
recessit
Deus
,
non
luges
.
O
Christian
,
there
are
no
bowels
of
charity
in
thee
,
if
thou
mournest
for
a
body
,
from
which
the
soule
is
gone
:
and
doest
not
mourne
for
the
wretched
,
and
forlorne
estate
of
a
soule
,
from
which
God
is
departed
.
One
sinne
is
a
greater
evill
,
greater
above
expression
,
then
all
the
evils
of
punishment
,
that
can
be
inflicted
upon
us
,
by
God
himselfe
,
in
this
world
,
or
in
the
world
to
come
:
A
greater
evill
beyond
all
measure
,
then
Hell-fire
,
which
shall
never
be
quenched
.
One
sinne
.
O
what
have
I
done
many
thousand
times
over
!
It
is
the
truth
,
and
nothing
but
the
truth
.
And
therfore
,
it
is
said
of
the
sinne
of
evill
speaking
:
The
death
thereof
is
an
evill
death
,
the
grave
were
better
then
it
.
The
words
will
beare
another
sense
,
utilis
potius
infernus
quam
illa
,
Hell
were
more
profitable
then
it
.
And
this
is
proved
as
easily
as
written
,
or
spoken
.
For
,
the
evils
of
punishment
bereave
us
only
of
limited
and
finite
goods
:
as
sicknesse
depriveth
us
of
health
,
death
of
life
.
But
sinne
depriveth
us
of
God
,
the
onely
Good
that
is
infinite
.
And
the
privation
is
alwayes
by
so
much
the
more
grievous
,
by
how
much
the
good
is
more
good
,
of
which
we
are
deprived
.
The
evils
of
punishment
come
from
God
,
flow
naturally
from
him
,
as
from
their
true
source
&
cause
.
Go
,
aske
the
Prophet
Amos
,
he
will
say
as
much
:
Shall
there
be
evill
in
a
City
,
and
the
Lord
hath
not
done
it
?
God
hath
nothing
to
doe
with
sinne
,
but
foure
wayes
;
in
all
which
he
stands
off
,
and
comes
not
neere
it
:
In
the
hindrance
,
in
the
sufferance
,
in
turning
it
to
good
ends
,
and
in
appointing
the
punishment
.
And
all
the
evils
of
punishment
,
which
God
ever
heaped
upon
man
,
on
earth
,
and
in
Hell
,
or
is
able
to
heape
,
are
not
fit
punishment
;
my
drift
is
not
equall
to
the
mischiefe
of
one
sinne
,
though
the
Papists
thinke
otherwise
of
their
veniall
sinnes
:
God
alwayes
punishing
under
the
desert
of
sinne
,
as
he
alwayes
rewards
above
vertue
;
as
being
more
prone
to
the
acts
of
mercie
,
then
of
justice
.
And
neither
all
Gods
Creatures
,
nor
God
himselfe
(
be
it
spoken
with
due
reverence
and
respect
to
his
omnipotencie
)
can
shower
downe
so
great
evils
upon
man
,
as
he
daily
pulleth
upon
himselfe
.
For
they
can
onely
sting
his
body
with
the
evils
of
punishment
;
he
staineth
his
owne
soule
with
the
evill
of
sin
.
And
therefore
Saint
Chrysostomes
Paradox
,
out
of
which
he
hath
dreined
a
most
learned
Homily
,
is
not
a
Paradox
:
Nemo
laeditur
nisi
a
seipso
.
No
man
is
hurt
but
by
himselfe
:
For
,
it
is
plaine
,
that
matters
of
punishment
may
be
turned
to
vertue
,
which
doth
not
hurt
:
but
alwayes
from
sinne
comes
dammage
and
hurt
,
because
more
is
lost
then
gain'd
,
though
all
the
world
bee
gain'd
:
it
being
sure
,
that
by
sinne
God
is
lost
,
and
cannot
be
gain'd
.
Sinne
,
(
to
speak
gently
)
is
the
sleepe
of
the
soule
.
For
,
as
he
that
sleepeth
,
feares
oftentimes
what
is
not
to
be
feared
:
As
,
to
be
drowned
in
deepe
waters
,
to
fall
from
the
top
of
a
high
rock
into
the
Sea
,
to
be
devoured
by
a
Beare
,
or
a
Lion
,
or
some
such
vaine
thing
,
of
which
he
dreames
;
but
the
Thiefe
,
who
comes
now
in
earnest
to
cut
his
throat
,
he
feares
not
:
So
the
sinner
feares
some
few
shadowes
of
danger
,
but
not
the
sinne
that
kils
him
.
O
foolish
Horse
,
that
starts
at
the
shadow
of
a
tree
,
and
when
the
Drums
and
Trumpets
sound
,
runs
gladly
among
the
Pikes
,
thrusting
himselfe
upon
true
danger
!
And
as
he
that
sleepeth
,
beleeves
oftentimes
,
that
he
is
in
full
possession
of
that
which
hee
hath
not
.
He
dreames
of
gold
,
and
of
a
Palace
;
and
in
the
act
,
the
cobwebs
of
his
poore
Cottage
drop
upon
his
face
,
and
wake
him
.
The
sinner
being
in
danger
,
dreames
of
safety
;
and
wakes
,
environed
with
danger
.
And
lastly
,
as
he
that
sleepeth
,
performes
oftentimes
the
worke
of
a
waking
man
,
but
imperfectly
;
He
speakes
,
but
brokenly
,
and
with
little
sense
:
He
rises
,
and
walkes
,
but
seldome
without
a
fall
.
So
the
habits
of
vertues
being
destroyed
in
a
sinner
,
have
left
a
warmth
and
facility
behinde
them
;
which
seeme
vertuous
,
when
they
are
not
;
and
therefore
delude
exceedingly
,
both
the
person
and
all
the
witnesses
of
his
carriage
.
And
such
a
person
is
more
dangerously
sicke
then
the
Hypocrite
,
who
knoweth
his
errour
;
or
may
be
soone
convinced
of
it
by
the
light
of
nature
.
Phoenix
in
Homer
,
under
whose
government
Achilles
was
brought
up
to
that
great
height
and
perfection
of
knowledge
,
was
directed
by
the
rules
of
naturall
prudence
,
to
be
two
Masters
to
him
.
For
,
the
Poet
describes
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
director
,
not
onely
of
his
words
,
but
of
his
deeds
also
.
But
he
that
is
warmed
with
such
a
heate
,
when
the
fire
is
gone
,
beleeves
that
he
is
hot
,
rejoyceth
in
it
;
and
little
thinkes
what
kinde
of
warmth
it
is
,
wherewith
he
is
heated
.
From
these
promises
,
I
gather
what
I
had
lost
.
I
had
lost
the
princely
robe
of
justice
,
the
rich
garment
of
needle-worke
,
wherewith
the
Kings
daughter
was
adorned
:
after
the
losse
of
which
,
my
soule
was
not
the
Kings
daughter
.
I
had
lost
the
name
,
dignity
,
and
credit
of
Gods
good
childe
:
the
speciall
providence
,
and
protection
,
with
which
he
shrouds
,
as
a
Hen
her
Chickens
,
covers
,
and
spreads
himselfe
over
the
just
:
(
O
t
is
warme
being
under
his
wings
)
and
all
the
more
speciall
helpes
,
which
imparting
to
them
,
he
denies
to
sinners
,
I
had
lost
.
I
had
lost
faith
,
and
except
hope
,
all
infused
vertues
:
which
are
the
strength
,
veines
,
and
sinewes
of
the
soule
,
by
which
she
is
enabled
to
doe
well
and
orderly
in
order
to
salvation
;
and
which
are
,
as
it
were
,
the
faire
pearles
,
with
which
she
is
beautified
.
I
had
lost
,
O
I
had
lost
the
most
unvaluable
benefit
of
Christs
merits
.
Christ
could
not
say
then
to
his
Father
of
me
;
Father
give
him
me
,
I
have
bought
him
.
I
had
lost
God
,
and
therefore
was
robbed
of
all
good
.
He
that
is
every
where
,
was
gone
from
me
.
He
was
out
of
my
reach
,
out
of
my
call
:
and
hee
would
not
heare
me
,
but
called
by
earnest
repentance
:
a
hard
taske
,
and
not
possibly
to
bee
compassed
,
without
his
powerfull
assistance
,
that
was
farre
from
me
.
And
(
which
is
the
top
of
admiration
)
I
had
lost
my selfe
;
and
could
by
no
meanes
,
learne
whither
I
was
gone
.
Had
I
gone
out
into
the
streets
,
and
asked
all
passengers
,
if
any
good
man
or
woman
could
tell
where
I
was
:
Had
I
said
,
neighbour
,
pray
have
you
found
me
?
I
am
lost
.
Whatsoever
my
neighbours
had
said
,
all
sound
Christians
would
have
answered
,
that
I
was
lost
,
and
so
lost
,
that
I
could
never
be
found
,
but
by
an
infinite
power
:
and
that
for
their
parts
they
knew
not
where
I
was
.
Indeed
,
I
neither
know
,
nor
shall
ever
know
fully
,
what
I
had
lost
.
Go
now
,
all
Merchants
,
and
Tradesmen
,
henceforth
hold
your
peace
,
speak
no
more
of
your
losses
by
Sea
or
Land
.
I
had
lost
more
,
thou
Land
and
Sea
themselves
.
And
having
lost
all
good
,
I
staid
not
there
,
but
also
was
over-whelmed
with
all
evill
.
It
is
a
great
evill
of
disgrace
to
be
the
childe
of
a
wicked
man
,
or
willing
to
serve
him
.
Sin
had
made
me
the
childe
of
the
Devill
,
and
more
subject
then
a
childe
,
a
slave
to
him
and
sinne
.
And
therefore
Christ
said
to
sinners
,
Yee
are
of
your
Father
the
Devill
.
He
said
likewise
,
Verily
,
verily
,
I
say
unto
you
,
whosoever
committeth
sinne
,
is
the
servant
of
sinne
.
Sin
then
,
being
all
over
evill
,
and
all
the
evill
that
is
:
and
I
having
committed
sinne
,
and
so
,
being
the
willing
servant
of
sinne
,
what
a
strange
kinde
of
evill
was
I
,
that
served
so
great
an
evill
;
when
we
all
know
,
the
servant
is
not
higher
then
his
Master
,
but
much
under
him
?
Here
is
a
secret
.
It
is
an
evill
chance
to
a
house
,
when
it
fals
into
the
most
hard
hands
of
a
cruell
murderer
,
or
bloody
traitor
.
But
sin
had
changed
me
into
the
most
unhappy
dwelling
of
the
Devill
.
And
I
that
once
feared
to
see
the
Devill
,
and
who
if
I
had
seene
him
,
would
have
runne
;
much
more
,
feared
to
come
neare
him
,
or
to
dwell
with
him
in
the
same
house
,
or
chamber
;
had
then
tooke
both
him
,
and
Hell-fire
that
he
carries
about
him
,
into
my
owne
selfe
,
and
given
him
the
closet
of
my
owne
heart
to
lodge
in
.
Sinne
changed
the
Angels
of
Heaven
from
a
pure
white
,
to
a
most
foule
blacke
.
And
thus
it
had
altered
me
.
I
know
that
some
of
Gods
people
,
had
they
seene
me
,
would
have
said
:
What
ere
the
matter
is
,
you
are
wonderfully
changed
:
And
then
,
I
might
well
have
answered
,
Truly
I
am
not
well
,
I
am
vexed
with
a
continuall
fit
of
a
deadly
sicknesse
.
And
I
am
so
weakened
by
it
,
that
I
cannot
distinguish
betwixt
good
and
bad
.
I
have
exchanged
God
for
vile
things
,
hypocrisie
and
superstition
,
which
I
have
preferred
before
God
.
For
he
that
of
two
things
laid
before
him
,
chuseth
one
,
esteemes
that
to
be
the
greater
good
which
he
taketh
,
and
preferreth
before
the
other
.
I
know
not
what
I
doe
:
For
I
wound
God
altogether
with
his
own
weapons
,
with
the
same
gifts
,
which
I
received
of
him
,
with
a
condition
to
serve
him
:
having
turned
all
his
gifts
into
the
sharp
weapons
of
sinne
.
I
wound
him
with
his
owne
concurse
,
his
power
,
by
which
he
doth
assist
me
in
all
actions
,
agreeable
to
my
nature
;
so
that
I
force
God
to
strike
himselfe
in
very
deed
with
his
owne
hand
,
as
if
I
dealt
with
a
childe
:
and
set
God
against
himselfe
,
as
it
were
,
causing
division
in
the
best
,
and
highest
unity
.
But
now
being
recovered
of
the
disease
,
my
understanding
is
more
cleare
,
and
more
discerning
;
and
knowing
God
here
,
my
Faith
and
Hope
give
me
a
kinde
of
security
,
that
I
shall
know
him
more
distinctly
hereafter
,
and
see
him
face
to
face
.
Man
desiring
to
know
,
labours
to
know
;
and
because
knowledge
is
honey-sweete
,
the
more
he
knowes
,
the
more
he
labours
to
know
,
and
the
more
he
knowes
to
labour
for
knowledge
.
And
in
his
labouring
to
know
,
one
chiefe
part
of
the
knowledge
he
gaines
,
is
,
that
although
he
still
labours
to
know
,
and
still
knowes
,
and
although
hee
should
live
a
thousand
yeeres
,
and
still
know
;
still
amongst
the
things
which
may
be
knowne
,
they
would
be
more
which
he
knowes
not
,
then
which
he
knowes
.
And
so
still
it
would
be
,
though
he
should
live
in
the
world
,
for
ever
.
But
God
did
not
plant
the
naturall
passion
of
desire
in
the
reasonable
soule
,
with
an
intention
,
that
it
should
alwayes
lie
gaping
;
but
that
it
should
at
length
be
satisfied
,
when
it
should
close
at
last
,
with
its
last
end
.
The
like
effect
followes
in
pursuing
other
objects
of
desire
.
If
God
should
have
made
,
after
his
conquest
of
one
,
another
world
for
Alexander
;
when
he
had
done
there
,
he
would
have
beene
weeping
againe
:
while
indeed
,
hee
would
not
have
wept
for
another
world
,
but
implicitely
for
God
,
who
onely
could
have
filled
his
boundlesse
desire
.
The
desire
of
man
,
is
in
a
manner
infinite
,
because
it
desires
one
thing
after
another
,
into
infinite
:
And
it
can
never
be
satisfied
in
this
manner
,
because
the
things
desired
come
not
altogether
,
but
ever
,
one
after
another
:
as
the
day
commeth
,
but
successively
,
houre
after
houre
,
not
altogether
.
And
therfore
it
must
follow
,
&
it
will
follow
,
and
it
cannot
but
follow
,
that
it
must
be
satisfied
with
a
thing
actually
infinite
;
which
shal
alwaies
feed
,
and
yet
alwayes
fill
the
soule
with
knowledge
,
riches
,
pleasure
,
every
good
thing
:
ut
semper
quidem
Deus
doceat
,
saith
S.
Irenaeus
,
homo
autem
semper
discat
quae
sunt
a
Deo
:
That
God
may
alwayes
teach
,
and
man
may
always
learn
:
every
degree
of
light
opening
to
the
soule
a
more
ample
and
more
cleare
sight
of
God
,
in
himselfe
,
or
in
his
creatures
.
Desire
and
Love
tend
to
union
:
we
desire
to
have
,
and
we
love
to
enjoy
.
And
therefore
,
the
powers
desiring
and
loving
,
strive
to
bring
home
the
thing
beloved
:
where
desire
ceases
,
and
love
remaines
.
And
thus
also
,
in
the
acts
of
knowledge
.
For
alhough
after
our
manner
of
knowing
in
this
world
,
because
our
knowledge
is
imperfect
,
it
is
not
required
,
that
the
thing
knowne
or
understood
should
be
joyned
to
the
understanding
,
by
which
we
know
;
but
this
is
contented
with
a
species
or
picture
of
it
:
yet
when
we
know
and
see
clearely
,
God
and
the
understanding
come
face
to
face
;
they
meete
in
a
close
union
together
.
The
Understanding
being
the
first
faculty
,
must
,
as
it
were
,
first
touch
the
divine
Essence
.
I
must
not
here
imagine
,
that
the
union
of
the
blessed
soule
with
God
,
is
like
the
conjunction
of
Christs
humanity
with
his
divinity
,
whence
resulteth
one
person
,
which
we
call
Christ
:
but
she
shall
be
joyned
to
him
,
as
a
child
to
the
mothers
brest
,
where
indeed
it
sucks
,
and
takes
hold
with
the
mouth
,
but
the
mother
holds
it
fast
in
her
armes
,
supporting
it
,
that
it
cannot
fall
,
either
to
the
ground
,
or
from
the
brest
.
And
whereas
these
two
faces
are
very
different
,
the
Understanding
,
be
it
Angelicall
,
or
Humane
,
and
the
Essence
of
God
:
because
God
cannot
stoop
in
his
Essence
,
though
he
doth
in
his
power
and
other
Attributes
,
the
created
understanding
,
as
being
very
low
,
is
lifted
up
to
the
divine
Essence
;
that
is
,
strengthened
with
a
light
,
which
we
call
the
light
of
glory
.
And
this
is
a
true
Comment
upon
the
Prophet
David
,
In
thy
light
shall
we
see
light
.
It
was
excellently
Austin
,
He
that
sees
thee
,
O
God
,
and
thy
workes
in
thee
,
non
propter
illa
beatior
,
sed
propter
te
solum
,
is
not
more
happy
for
seeing
them
in
thee
,
but
for
seeing
thee
onely
.
She
shall
see
as
much
as
God
hath
set
apart
for
her
blessednesse
;
and
though
she
differ
from
others
in
her
extension
of
sight
,
she
shall
not
desire
to
share
equally
with
them
,
because
it
is
one
of
her
perfections
,
and
indeed
part
of
her
blessednesse
,
to
rest
perfectly
upon
the
will
of
God
,
from
whence
flowes
a
blessed
peace
.
From
this
beatificall
vision
,
or
sight
of
Gods
face
,
shall
flame
out
a
most
ardent
love
of
God
.
Wee
behold
in
the
world
but
certaine
emblems
of
Gods
mercie
,
justice
,
power
,
and
the
like
;
which
are
out
of
God
,
and
in
creatures
;
and
yet
,
the
reflection
sets
us
on
fire
with
the
love
of
God
.
How
then
shall
we
burne
in
love
towards
him
,
when
we
shall
see
all
we
see
,
in
God
,
though
not
all
in
God
,
in
whom
all
is
God
?
Verily
,
this
love
will
have
a
Property
above
all
loves
.
For
the
lover
of
God
in
Heaven
,
cannot
but
love
him
.
For
,
having
once
seene
him
,
he
cannot
but
look
upon
him
;
and
looking
upon
him
,
he
cannot
but
love
him
.
Many
objects
in
this
meane
world
,
meane
,
in
respect
of
Heaven
,
at
the
first
sight
,
stirre
us
to
love
.
Looking
we
love
,
and
loving
we
looke
,
and
the
more
we
look
,
the
more
we
love
;
and
the
more
we
love
,
the
more
we
looke
;
and
we
cannot
tell
for
the
time
,
whether
we
looke
more
,
or
love
more
.
Call
away
the
soule
that
lookes
upon
God
;
offer
her
a
thousand
worlds
for
the
present
,
and
ten
thousand
hereafter
.
Bring
all
the
cunning
enticements
that
the
Devill
can
thinke
of
,
or
that
God
can
give
him
leave
to
forge
:
make
here
an
assurance
of
all
that
God
can
give
,
besides
himselfe
:
bring
Gods
owne
hand
to
it
.
Go
to
her
againe
,
speak
aloud
,
tell
her
of
another
Heaven
,
where
,
although
God
is
not
to
be
enjoyed
,
yet
there
are
Angels
to
be
seene
,
and
delights
without
number
,
to
minister
pleasures
that
cannot
be
numbred
.
Speake
words
as
faire
,
as
the
soule
you
speake
to
:
And
cry
with
the
Devill
,
All
these
things
will
I
give
thee
:
not
over
one
The
righteous
,
shall
rejoyce
when
he
seeth
the
vengeance
.
There
cannot
bee
a
knowledge
and
possession
of
God
,
without
great
joy
.
And
will
it
not
afford
matter
of
great
comfort
to
the
soule
,
to
see
in
God
,
the
dangers
of
this
world
,
both
spirituall
and
temporall
,
which
strengthened
with
a
hand
from
Heaven
,
she
fairely
passed
?
When
she
thinkes
,
being
now
in
full
security
:
With
such
a
plot
the
Devill
assaulted
me
at
such
a
time
;
had
not
God
beene
in
the
combate
with
me
on
my
side
,
I
had
beene
lost
.
Had
I
runne
such
a
course
,
that
runne
in
my
head
at
such
an
houre
,
I
had
runne
head-long
to
Hell
.
Had
God
call'd
for
me
,
and
for
an
account
,
at
such
a
day
,
by
land
;
by
sea
,
when
the
sea
roard
,
the
winds
blew
,
the
rocks
watcht
for
the
vessell
I
was
in
;
when
the
Ship
reeld
to
and
fro
like
a
drunken
man
,
the
Sea-men
staggered
and
trembled
;
I
had
not
beene
a
blessed
soule
.
Through
what
a
strange
world
did
I
travell
hither
?
how
every
small
corner
was
beset
with
snares
?
how
the
wayes
abroad
;
how
the
houses
and
streets
of
Townes
;
and
the
very
Churches
were
throng'd
with
evill
Spirits
,
which
I
never
saw
till
now
?
How
sweete
,
how
mercifull
God
was
to
the
world
,
divided
and
distracted
with
so
many
errours
;
defiled
with
so
many
sinnes
?
How
could
he
suffer
men
to
live
out
halfe
their
dayes
?
He
that
brought
the
world
from
nothing
to
something
,
why
did
hee
not
throw
it
away
in
his
anger
,
from
something
to
nothing
againe
?
O
sweetnsse
,
goodnesse
,
mercie
,
great
,
exceeding
,
infinite
;
and
there
she
dives
.
In
this
life
,
no
joy
goes
without
a
sorrow
,
without
its
Keeper
;
that
our
life
is
like
the
roofe
of
the
great
Temple
in
Jerusalem
,
which
,
as
Villalpandus
records
out
of
Josephus
,
shewed
flowers
growing
among
guilded
prickles
:
and
surely
,
in
the
best
day
of
our
lives
,
when
wee
sung
the
sweetest
,
if
wee
sinke
into
the
matter
,
we
shall
finde
,
that
we
had
a
sharpe
thorne
at
our
brests
.
But
the
inside
of
Heaven
is
without
a
cloud
.
Every
day
,
though
new
,
and
fresh
,
and
shining
,
is
like
a
Friers
weed
,
dishonoured
with
a
patch
,
a
badge
of
our
beggery
,
our
misery
.
The
Romish
Canon-law
keeps
the
Popes
so
close
to
Religion
,
that
none
are
deposed
ipso
facto
,
but
for
the
crime
of
Heresie
.
God
the
maintainer
of
this
joy
can
never
be
stirred
;
and
therefore
it
must
needs
be
a
setled
joy
.
And
of
this
Countrey
I
joy
to
speake
,
because
I
am
now
in
the
way
to
it
.
I
will
turn
my
eyes
a
little
upon
the
Queen
of
Sheba
.
She
comes
from
a
farre
Countrey
:
what
s
her
businesse
?
Onely
to
see
,
and
speak
with
Salomon
.
Which
being
done
,
what
sayes
she
?
And
when
the
Queene
of
Sheba
had
seene
all
Salomons
wisedome
;
not
heard
,
but
seene
,
it
was
not
onely
wisedome
of
words
.
And
the
house
that
he
had
built
:
yonder
house
,
above
.
Now
I
shall
take
of
the
Text
here
and
there
:
And
the
attendance
of
his
Ministers
:
his
blessed
Angels
:
and
their
apparell
,
their
robes
of
immortality
;
there
was
no
more
spirit
in
her
:
and
behold
,
the
halfe
was
not
told
me
:
thy
Preachers
Happy
are
these
thy
servants
which
stand
continually
before
thee
,
and
that
heare
thy
wisedome
.
A
greater
then
Salomon
is
here
.
O
Lord
,
so
teach
me
to
converse
with
Christ
here
,
that
I
may
dwell
with
him
hereafter
.
CHAP.
XVII
.
BY
night
on
my
bed
,
(
saith
the
Spouse
)
I
sought
him
whom
my
soule
loveth
,
I
sought
him
,
but
I
found
him
not
.
It
is
very
strange
.
For
,
that
which
the
Divines
call
Gratia
prima
,
the
first
Grace
,
comes
alwaies
by
night
.
It
being
alwayes
darke
night
,
and
indeed
,
the
dead
of
night
,
before
Grace
comes
.
And
the
first
Grace
doth
not
finde
Grace
where
it
comes
:
For
then
,
it
would
not
be
the
first
.
But
,
the
meaning
is
:
the
Spouse
before
she
was
the
Spouse
,
or
the
soule
sought
God
without
Grace
,
as
the
Philosophers
,
of
which
Saint
Paul
speakes
,
Rom.
1.
sought
him
without
him
,
as
the
Giver
of
supernaturall
Graces
;
sought
him
by
night
,
sought
light
in
darknesse
;
rejected
the
sufficiencie
of
Grace
offered
to
her
,
and
thought
to
doe
miracles
,
and
worke
above
nature
,
by
the
helpe
of
nature
.
Or
if
it
be
a
harsh
note
,
she
sought
God
without
Grace
:
We
may
say
,
that
she
was
moved
by
the
first
Grace
to
seeke
God
:
but
because
she
did
not
worke
with
it
,
as
farre
as
the
Grace
did
enable
her
;
she
wanted
the
second
Grace
,
and
did
not
seeke
him
aright
.
For
,
shee
sought
him
on
her
bed
,
sluggishly
,
&
drousily
:
She
sought
him
onely
in
a
dreame
:
she
sought
him
,
when
the
belly
was
full
,
and
the
bones
at
rest
,
betwixt
sleeping
and
waking
:
and
therefore
,
by
her
leave
,
she
was
mistaken
,
her
soule
did
not
love
him
;
For
,
if
her
soule
had
loved
him
,
her
soule
would
have
tooke
another
order
with
her
body
,
and
she
would
have
sought
him
otherwise
,
and
might
have
found
him
;
But
now
,
she
sought
him
,
and
she
sound
him
not
:
and
why
?
She
was
mistaken
both
in
the
time
,
and
in
the
place
.
For
,
he
was
neither
to
be
found
by
night
,
in
the
darknesse
of
a
sinfull
life
;
nor
on
her
bed
:
what
should
he
have
done
there
?
hee
neither
slumbreth
,
nor
sleepeth
.
She
should
have
sought
him
where
he
was
,
and
would
be
found
.
Nor
can
it
in
reason
be
imagined
,
that
he
would
come
to
her
,
come
to
be
found
,
and
enjoyed
;
and
she
neither
move
hand
,
nor
foote
,
nor
eye
in
the
search
of
him
,
but
lie
all
along
,
with
her
hands
and
feete
spread
abroad
upon
a
bed
of
doune
,
and
with
her
eyes
shut
:
and
that
should
passe
for
a
sufficient
seeking
of
all
goodnesse
;
to
be
rewarded
with
Heaven
.
But
,
though
she
hath
not
found
him
,
she
hath
found
her
errour
;
and
she
begins
againe
.
I
will
rise
now
,
and
goe
about
the
Citie
,
in
the
streets
,
and
in
the
broad
wayes
,
I
will
seeke
him
whom
my
soule
loveth
:
I
sought
him
,
but
I
found
him
not
.
Now
she
will
rise
.
The
first
beginning
of
good
to
be
done
on
our
parts
,
after
the
kinde
entertainment
of
the
inspiration
,
is
the
purpose
of
doing
it
.
Well
.
She
is
dressing
herself
hastily
.
But
what
will
she
doe
when
she
is
up
?
We
shall
quickly
see
.
For
,
I
heard
her
say
,
I
will
rise
now
;
She
will
admit
of
no
delay
:
she
will
fall
to
worke
,
while
the
inspiration
is
warme
,
and
before
it
cooles
.
But
what
doth
shee
meane
to
doe
?
Goe
to
the
City
.
Hitherto
she
goes
well
.
For
,
the
Wise-men
,
that
came
to
seeke
Christ
,
wisely
addressed
themselves
to
the
City
,
and
there
enquired
for
him
.
And
to
declare
,
that
they
tooke
a
good
ordinary
way
,
and
that
extraordinary
helpe
is
ordained
to
supply
the
defect
of
Gods
ordinary
assistance
:
extraordinary
meanes
failed
them
;
for
the
new-created
starre
disappeared
.
In
the
City
,
she
will
finde
many
good
people
,
that
will
gladly
tell
her
good
tidings
of
him
,
whom
her
soule
loveth
;
because
their
soules
have
loved
him
,
from
their
childhood
;
and
ever
since
they
knew
what
it
was
to
love
.
God
gives
her
a
will
,
and
power
to
rise
.
And
because
thee
rises
with
him
,
he
goes
with
her
to
the
City
.
Her
going
with
him
,
moves
him
againe
,
to
goe
with
her
.
But
it
is
not
well
,
that
shee
will
goe
about
the
City
.
For
,
if
she
goe
not
strait
forward
,
but
about
the
City
;
she
cannot
avoid
distraction
,
nor
multiplicity
of
businesse
:
and
the
Bridegroome
will
either
be
neglected
,
or
not
worthily
regarded
.
And
so
it
fell
out
.
For
,
she
went
about
the
City
in
the
streets
,
where
shee
met
all
sorts
of
idle
company
;
a
rabble
of
Night-walkers
;
and
some
,
with
whom
the
Communion
,
not
of
Saints
,
but
of
sinnes
,
had
made
her
acquainted
.
And
now
,
shee
was
full
of
businesse
:
and
he
,
whom
(
she
sayes
)
her
soule
loveth
,
was
forgot
.
And
shee
sought
him
in
the
broad
way
.
The
way
to
Hell
,
and
perdition
,
is
a
broad
way
.
Shee
sought
the
King
of
Heaven
,
in
the
way
to
Hell
.
And
therefore
shee
found
him
not
.
And
yet
she
was
very
forward
in
the
first
onset
:
I
will
rise
now
.
She
had
not
made
her
own
,
the
two
lessons
,
which
are
ever
coupled
together
:
Depart
from
evill
,
and
doe
good
.
But
The
Watchmen
that
goe
about
the
Citie
found
me
:
to
whom
I
said
,
Saw
yee
him
whom
my
soule
loveth
?
Is
it
so
,
pretty
one
?
you
that
rose
up
now
,
and
thought
to
watch
out
the
night
,
are
you
took
your selfe
by
the
Kings
Watchmen
,
for
a
straggler
?
for
a
haunter
of
the
streets
,
and
the
broad
wayes
?
It
will
be
question'd
now
,
whether
you
be
honest
or
no
,
both
of
your
body
,
and
your
hands
?
The
watchmen
will
tell
you
,
having
met
you
at
such
a
time
,
that
you
doe
not
look
honestly
;
that
your
sin
is
plainly
written
in
your
forehead
.
This
affliction
,
I
hope
,
will
sift
,
and
winnow
you
.
You
cannot
bring
the
Watchmen
within
the
circle
of
your
fault
.
It
is
their
office
,
to
go
about
the
City
,
and
to
surprize
such
as
you
are
.
Resolve
them
now
,
and
with
sound
reason
,
whence
you
came
,
and
whither
you
would
.
The
poore
lost
thing
hath
griefe
enough
:
and
her
afflictions
have
made
her
bold
.
She
will
not
be
question'd
.
For
,
before
the
Watchmen
can
open
their
mouths
,
and
speake
to
her
,
she
is
wondrous
busie
in
the
examination
of
them
,
Saw
yee
him
whom
my
soule
loveth
?
And
now
,
she
makes
it
plaine
,
that
her
soule
loves
him
.
She
goes
the
right
way
to
finde
him
.
She
sues
for
direction
to
her
beloveds
Watchmen
.
Doe
yee
heare
,
you
Watchmen
,
nay
,
pray
let
me
speake
first
;
my
late
wandring
is
warrantable
:
I
goe
in
quest
of
him
,
whom
my
soule
loveth
;
and
my
love
cannot
sleepe
.
Speake
one
of
you
.
Did
yee
see
him
whom
my
soule
loveth
?
Were
my
love
towards
him
,
all
tongue
,
or
all
face
,
I
could
forbeare
his
company
.
But
because
it
is
he
,
whom
my
soule
loveth
;
while
I
have
a
soule
,
I
cannot
be
without
him
.
But
did
yee
see
him
?
I
am
in
great
haste
,
pray
tell
me
.
While
the
Watchmen
were
getting
up
out
of
the
deepe
amazement
,
into
which
shee
had
struck
them
,
like
an
unwonted
apparition
by
night
:
She
steps
aside
in
a
heate
.
And
so
I
come
to
the
rest
,
I
would
sing
to
my
soule
.
It
was
but
a
little
that
I
passed
from
them
,
but
I
found
him
whom
my
soule
loveth
:
I
held
him
,
and
would
not
let
him
goe
.
As
soone
as
ever
I
had
passed
beyond
them
:
presently
after
I
had
untwisted
my selfe
of
company
.
And
what
then
?
Let
all
the
world
heare
,
and
rejoyce
with
me
.
I
found
whom
my
soule
loveth
.
O
deare
Lord
,
have
I
found
thee
?
Where
hast
thou
beene
this
many
a
day
?
I
have
beene
seeking
thee
by
night
,
and
upon
my
bed
,
and
about
the
City
,
and
in
the
streetes
,
and
in
the
broad
wayes
,
and
I
could
not
finde
thee
.
And
I
have
beene
found
my selfe
,
and
tooke
by
thy
officers
,
(
they
are
not
farre
hence
)
and
had
not
my
tongue
beene
very
quick
and
ready
;
and
my
wit
good
;
and
my
cause
better
;
I
had
beene
sent
to
prison
,
and
laid
fast
enough
.
But
I
presently
tooke
them
off
from
all
their
authority
,
and
us'd
thy
name
,
and
said
,
Saw
yee
him
whom
my
soule
loveth
?
But
,
thou
hast
not
yet
told
me
,
where
thou
hast
beene
.
Indeed
,
I
was
halfe
afraid
,
I
had
quite
lost
thee
.
I
beleeve
,
I
doe
,
I
doe
;
that
,
had'st
not
thou
sought
me
,
more
then
I
sought
thee
,
wee
had
never
met
againe
.
And
thou
didst
help
me
to
seeke
thee
:
but
I
could
not
helpe
thee
to
seeke
me
;
as
I
could
not
helpe
thee
to
make
me
.
For
,
I
was
lost
my selfe
,
not
only
in
my selfe
,
but
also
in
my
understanding
:
and
I
knew
not
,
what
directions
to
give
for
the
finding
of
my selfe
,
because
I
knew
not
where
I
was
.
But
since
I
have
extracted
from
particulars
,
by
the
Chymistry
of
experience
;
what
a
bottomlesse
misery
it
is
to
be
lost
from
thee
:
and
what
a
solitary
labour
it
is
to
seeke
thee
;
now
I
have
found
thee
,
I
will
hold
thee
with
my
heart
,
and
with
both
my
hands
and
armes
;
and
I
will
not
let
thee
goe
.
The
soule
being
now
close
in
the
armes
of
her
Beloved
,
must
exercise
her
spirituall
acts
in
a
more
perfect
manner
.
Let
me
kisse
that
middle
wound
,
that
hath
foure
lesser
wounds
to
waite
upon
it
:
O
those
blessed
Quires
of
Angels
!
they
sing
marvellously
well
.
But
when
they
have
sung
over
all
their
songs
,
no
musicke
is
like
to
Davids
Harp
,
the
old
instrument
of
ten
strings
;
to
wit
,
the
keeping
of
the
ten
Commandements
:
by
the
which
,
Gods
holy
will
is
performed
.
This
All-seeing
providence
,
that
all
over-flowing
goodnesse
,
that
immensity
,
this
infinity
.
Lord
,
Lord
,
whither
goe
I
?
I
am
quite
swallowed
up
.
No
tongue
can
speake
it
.
Doe
what
pleaseth
thee
.
O
most
good
,
and
most
great
,
whose
greatnesse
doth
most
shine
in
goodnesse
.
O
God
,
who
can
sadome
thy
eternity
?
And
now
,
I
cannot
hold
up
my
eyes
.
I
must
needs
fall
fast
asleepe
.
CHAP.
XVIII
.
I
Know
what
will
happen
to
many
of
my
Readers
.
What
I
have
wrote
,
will
put
nature
to
the
start
,
and
a
little
fright
the
soule
.
And
therefore
,
it
will
worke
in
them
awhile
,
though
at
length
,
weakly
and
remissely
.
But
other
passages
pressing
upon
them
,
passages
of
mirth
,
of
businesse
;
it
will
grow
colder
and
colder
in
them
,
weare
away
,
and
after
awhile
,
be
quite
forgot
the
Devill
hammering
out
by
little
and
little
,
a
golden
wedge
with
one
of
a
base
metall
.
If
the
seed
hath
not
fell
upon
good
ground
,
thus
it
will
be
with
them
.
And
then
let
them
thinke
of
me
,
and
remember
,
that
I
foretold
them
,
what
would
happen
.
Aethiops
in
balneum
niger
intrat
,
saith
Saint
Gregory
,
niger
egreditur
:
The
Aethiopian
goes
blacke
into
the
Bath
,
and
comes
again
,
blacke
out
of
it
.
The
Prophet
David
hath
a
divine
expression
:
If
he
turne
not
,
he
will
whet
his
sword
,
meaning
God
:
hee
hath
bent
his
bowe
,
and
made
it
ready
.
Whom
doe
we
strike
with
a
sword
?
him
that
is
nigh
us
.
Whom
shoote
with
a
bow
?
one
a
farre
off
.
Who
is
nigh
God
?
the
old
man
.
For
by
the
course
of
nature
,
hee
is
neare
death
.
Who
seemes
to
be
farre
off
?
the
young
man
:
but
God
can
reach
him
with
his
bow
.
Lord
helpe
us
.
We
are
farre
gone
.
We
cannot
learne
that
which
God
taught
from
the
beginning
of
the
world
:
And
when
people
began
to
multiply
,
taught
every
day
,
and
houre
:
And
that
which
he
most
teaches
of
all
that
ever
hee
taught
.
And
what
is
it
?
that
here
we
have
no
continuing
City
,
but
seeke
one
to
come
.
swearing
,
in
his
wrath
,
that
he
should
not
enter
into
his
rest
.
And
here
another
,
venting
as
many
lies
as
sentences
;
while
he
heard
God
say
,
cut
him
off
,
let
him
speake
no
more
:
it
is
my
course
:
for
the
longer
he
lives
,
he
will
be
the
more
wicked
.
He
might
see
two
goe
reeling
in
their
drunkennesse
;
one
of
whom
the
same
night
,
should
break
his
necke
from
a
window
;
and
the
other
be
stab'd
to
death
in
a
riot
.
Two
more
following
the
vile
motions
of
their
owne
filthy
lusts
,
and
in
league
with
base
women
,
that
the
same
weeke
should
cut
their
purses
,
and
throats
together
.
He
saw
the
greatest
part
of
them
,
pursuing
earnestly
their
owne
sinfull
desires
,
and
either
diseases
gathering
to
a
head
inwardly
in
their
bodies
;
or
Gods
judgements
outwardly
mustering
their
forces
to
send
them
to
Hell
out
of
hand
.
These
mournefull
passages
Christ
saw
,
and
being
very
sorry
to
see
them
wept
.
He
pronounces
the
sentence
of
destruction
against
the
City
,
and
he
weepes
while
he
does
it
.
Hine
illae
lacrymae
,
Hence
came
those
teares
.
He
wept
not
,
put
on
with
the
thought
of
his
owne
passion
,
though
very
nigh
,
but
of
their
destruction
.
And
therefore
he
sayes
,
Daughters
of
Jerusalem
,
weepe
not
for
mee
,
for
whom
then
,
Lord
?
but
weepe
for
your selves
,
and
for
your
children
.
Doe
we
love
our
children
,
our
pretty
little
Babes
?
let
us
weep
for
our
sins
,
that
we
may
not
weepe
for
them
.
And
can
we
see
Christ
weep
him
that
died
for
us
weep
,
and
not
offer
our
service
to
wipe
the
teares
from
his
eyes
?
Saint
Gregorie
Nazianzen
rapt
out
of
himselfe
in
consideration
of
the
poore
condition
of
the
poore
,
cried
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
my
dainties
,
and
their
misery
!
And
thus
we
may
cry
of
the
soules
in
Hell
;
of
some
of
our
friends
,
and
neighbours
,
that
died
lately
:
O
our
joy
,
our
quiet
,
and
their
miserable
torments
!
which
we
ought
not
to
pity
,
which
God
pities
not
.
When
I
have
wrote
all
I
can
write
,
I
feare
,
all
will
end
here
.
There
is
a
blessed
repose
in
God
for
good
men
,
and
a
cursed
prison
for
wicked
livers
.
But
we
are
so
busie
in
the
world
betwixt
both
,
that
we
have
no
time
to
thinke
of
either
,
to
looke
upwards
or
downewards
.
Yet
know
,
that
we
cannot
stay
betwixt
both
for
ever
.
We
are
certainely
appointed
for
one
,
where
we
must
reside
for
ever
and
ever
.
Good
Reader
,
stand
firme
against
the
Devill
,
and
against
his
two
Factours
,
the
Flesh
,
and
the
World
.
Beware
,
you
that
thinke
your selves
to
be
morall
men
and
women
,
of
little
sinnes
.
Of
sinnes
,
little
in
our
weake
estimation
,
because
they
canker
not
our
credits
,
nor
cast
upon
us
the
staine
of
wicked
livers
.
Doe
wee
give
to
our
endeavours
in
their
commission
,
a
command
to
please
God
or
men
?
Saint
Austin
speakes
like
himselfe
:
Noli
quotidiana
peccata
contemnere
,
quia
minima
sunt
;
sed
time
,
quia
plura
sunt
:
Plerunque
minimae
bestiae
,
si
multae
sint
,
necant
:
Doe
not
contemne
thy
daily
sinnes
,
because
they
are
small
;
but
feare
them
,
because
they
are
many
.
Small
beasts
,
if
they
bee
many
,
many
times
kill
.
And
the
smallest
sinne
that
can
be
committed
,
but
once
committed
,
troubles
exceedingly
,
and
offends
the
most
cleane
cleare
eyes
of
God
.
If
you
are
still
obstinate
,
the
Devill
is
more
good
then
you
,
the
blacke
Devill
of
Hell
.
For
Grace
is
not
offered
to
him
,
and
therefore
,
he
cannot
lay
hold
upon
it
.
It
is
offered
to
you
with
entreaties
,
and
you
refuse
it
.
And
moreover
,
the
Devill
is
confirmed
in
his
obstinacie
,
you
are
not
.
God
invites
you
,
I
am
sure
of
it
,
I
am
sure
I
came
from
him
.
The
Angels
and
Saints
from
Heaven
;
all
the
chosen
of
God
from
all
parts
of
the
world
,
pray
you
;
as
very
desirous
of
your
company
.
The
holy
Church
entreats
you
:
for
I
came
likewise
from
her
,
to
you
.
Lissen
to
your
thoughts
,
marke
there
:
your
own
poore
soules
beseech
you
,
trembling
like
the
Hart
shot
neare
the
heart
,
and
strucke
with
the
fear
of
eternall
damnation
:
crying
to
you
,
we
were
made
for
God
:
O
put
us
into
his
hands
.
Our
hearts
are
very
sicke
of
a
very
dangerous
disease
,
worse
then
the
Plague
,
chilnesse
in
Gods
service
.
Let
us
write
upon
the
dore
in
red
letters
,
as
they
doe
upon
the
dores
of
houses
infected
with
the
Plague
;
the
pen
being
dipt
in
the
bloud
of
Christ
,
Lord
,
have
mercie
upon
us
.
Yes
,
yes
,
have
mercie
upon
us
:
and
not
for
our
sakes
,
not
for
our
Fathers
sakes
,
not
for
our
Ancestors
sakes
,
not
for
the
Saints
and
Angels
sakes
,
not
for
the
Virgin
Maries
sake
,
but
for
Jesus
Christ
his
sake
.
CHAP.
XIX
.
EXtraordinary
occasions
require
extraordinary
proceedings
.
The
Copie
of
a
Letter
,
sent
to
my
Lodging
in
Thames-street
.
Mr.
Carpenter
,
AN
old
acquaintance
of
yours
,
sends
his
hand
,
accompanied
with
his
heart
to
you
;
although
he
dares
not
trust
you
,
either
with
his
person
,
or
name
.
Especially
,
considering
,
that
you
traduced
an
innocent
man
before
the
Bench
,
as
a
seducer
,
because
he
lov'd
you
,
and
therefore
desired
you
to
remember
from
whence
you
had
fallen
,
and
repent
of
your
errour
.
Poore
man
,
I
pitie
you
:
and
therefore
I
pitie
you
,
because
I
love
you
.
Whither
so
fast
?
Looke
backe
,
God
is
a
Father
still
;
and
his
Church
,
still
a
mother
:
and
each
hath
many
bowels
of
compassion
.
You
seemed
to
us
a
man
of
a
good
nature
;
and
religiously
enclined
.
And
I
remember
,
when
your
Pen
also
was
imployed
in
the
behalfe
of
the
Catholike
Church
.
And
yet
I
understand
,
that
you
are
not
contented
to
speake
,
but
that
you
have
wrote
also
,
and
are
now
ready
to
speake
from
the
Presse
,
the
dishonour
of
her
,
that
was
your
own
Mother
,
and
is
Christs
own
Spouse
.
Thinke
without
passion
:
Is
not
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
fight
with
God
?
And
with
what
weapons
,
when
you
fight
with
him
,
can
you
wound
him
,
to
hurt
him
?
Or
did
he
ever
fight
,
and
at
last
went
not
away
conquerour
?
As
God
hath
furnished
you
with
gifts
of
nature
;
which
you
by
his
helpe
,
have
bettered
with
labour
:
so
he
requires
the
imployment
of
them
in
his
owne
service
.
And
if
the
imployment
,
or
use
be
not
reasonably
paid
,
a
severe
account
must
be
rendered
.
Can
you
,
without
a
pressure
of
conscience
,
call
that
a
Church
in
which
you
are
?
a
thing
so
torne
,
and
distracted
.
Can
your
soule
,
which
hath
hungred
after
heavenly
things
,
feede
now
with
the
swine
,
upon
such
huskes
?
God
for
his
Christs
sake
,
open
your
eyes
;
that
you
may
see
and
know
him
and
his
Church
,
and
also
,
your selfe
.
Which
he
prayes
day
and
night
,
that
loves
you
night
and
day
.
The
Answer
.
Sir
,
WHereas
you
stile
your selfe
,
my
old
Acquaintance
,
without
any
farther
illustration
;
I
have
greater
reason
to
feare
,
and
to
flie
,
then
to
hope
,
and
pursue
:
because
amongst
my
old
Acquaintance
,
more
have
beene
evill
,
then
good
.
And
by
the
sequell
,
it
appeares
,
that
you
stand
in
the
ranke
of
the
evill
ones
:
And
that
you
are
my
old
Acquaintance
,
in
the
same
construction
,
as
the
World
is
old
,
of
which
one
sayes
:
Mundus
,
qui
ob
antiquitatem
sapere
deberet
,
&c.
The
World
,
which
because
it
is
so
old
,
ought
to
be
wise
,
growes
every
day
more
unwise
,
as
it
is
more
old
.
A
hand
I
have
received
,
and
a
good
one
,
but
that
as
good
a
heart
came
with
it
,
will
not
sinke
into
my
heart
.
The
hand
is
faire
;
but
how
shall
I
know
the
heart
is
not
foule
?
Indeed
,
Aristotle
sayes
,
that
speech
is
the
picture
,
or
image
of
the
minde
.
But
hee
meanes
,
when
the
speech
is
the
mindes
true
Interpreter
.
You
cannot
be
ignorant
,
that
it
is
a
received
,
though
a
close
principle
amongst
the
Jesuits
,
We
may
be
free
of
faire
words
:
because
they
goe
not
from
us
,
as
drops
of
bloud
,
or
money
with
losse
,
or
expence
.
O
the
riches
of
experience
!
Both
the
Indies
are
poore
,
compared
with
them
.
That
you
dare
not
trust
me
with
your
name
,
or
person
;
gives
evidence
for
me
,
that
I
am
more
true
to
my
Superiours
,
then
to
you
.
And
good
reason
.
Because
I
conceive
,
there
mediates
no
reall
tie
betwixt
you
and
me
,
but
the
worne
and
old
tie
of
old
Acquaintance
.
And
I
never
learned
,
that
God
obliging
a
man
to
his
old
Acquaintance
,
joyned
them
with
the
bonds
of
extraordinary
love
in
the
least
degree
,
or
bound
them
to
a
performance
of
the
acts
,
depending
upon
it
.
But
I
am
glewed
to
my
Superiours
,
by
the
firme
tyes
of
extraordinary
love
and
subjection
,
and
therefore
,
of
duty
and
obedience
.
I
am
in
reference
to
them
,
as
an
inferiour
part
in
respect
of
the
head
,
and
shoulders
.
And
therefore
if
my
old
Acquaintance
shall
strike
at
the
head
,
or
annoy
the
body
,
of
which
I
am
a
foote
;
I
shall
kick
him
down
,
if
I
can
,
even
to
the
ground
:
and
say
,
there
lies
my
old
Acquaintance
.
The
man
,
whom
you
propose
to
me
under
the
title
of
an
innocent
man
,
and
a
lover
of
me
,
and
of
my
soule
;
would
have
beene
more
truely
described
,
if
you
had
said
,
A
wilde
Priest
,
a
swaggarer
,
a
lover
and
haunter
of
the
Taverne
,
even
when
the
sword
of
death
hung
by
a
small
haire
over
his
head
.
It
was
my
chance
to
meete
him
in
the
Kings
high-way
,
attired
like
a
Knight
or
Lord
,
travelling
alone
in
a
faire
Coach
,
drawne
with
foure
great
Horses
,
towards
the
house
of
a
Lady
;
whose
Priests
have
beene
the
pernicious
cause
of
many
grievous
disorders
in
the
Countrey
where
I
live
:
and
this
,
in
a
most
dangerous
,
and
suspected
time
.
And
having
there
endeavoured
to
pervert
me
,
and
breake
the
bonds
and
ligaments
of
my
duty
to
God
,
and
of
my
Allegiance
to
the
King
;
besides
the
concealement
of
such
a
treason
in
regard
of
the
Law
;
how
should
I
have
answered
such
a
concealement
in
foro
interno
,
in
the
inward
court
of
my
heart
,
and
at
the
Bench
of
my
conscience
?
Occisio
Animarum
,
the
murder
of
soules
is
the
highest
breach
of
the
Commandement
,
Thou
shalt
doe
no
murder
.
Was
not
this
a
murderous
attempt
,
in
the
Kings
high-way
?
And
pray
,
does
he
that
attempts
to
murder
the
soule
of
a
man
,
love
the
man
?
If
he
lov'd
me
,
hee
lov'd
all
me
,
or
he
lov'd
not
me
.
I
confesse
,
we
argue
differently
,
because
our
arguments
proceed
upon
different
grounds
,
and
suppositions
.
If
my
grounds
stand
fast
,
my
discourse
will
prove
irrefragable
.
You
call
me
poore
,
man
.
And
I
am
so
:
or
I
am
sure
,
was
so
when
you
knew
me
.
And
you
pitie
me
,
and
your
pitie
is
baptized
,
the
childe
of
your
love
.
Saint
Gregory
Nazianzen
hath
a
pretty
phrase
,
when
he
sayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Many
speake
golden
words
;
but
their
speech
,
though
it
points
at
the
practique
,
and
the
object
be
some
practicable
thing
;
is
both
in
the
act
,
and
in
effect
,
all
speculative
:
that
is
,
both
the
intention
,
and
execution
end
,
and
vanish
away
in
speculation
.
It
seemes
then
,
that
your
love
is
not
unlike
the
water
of
Aesculapius
his
Well
,
which
no
commixtion
or
approximation
can
urge
to
putrifie
.
Let
those
beleeve
it
to
be
sweete
,
that
have
not
tasted
of
it
.
The
bitternesse
is
scarce
yet
out
of
my
mouth
.
I
am
going
in
hast
,
and
you
call
after
me
,
whither
so
fast
?
And
shall
I
tell
you
,
whither
?
Shall
I
,
in
good
earnest
?
I
will
then
.
I
am
going
,
(
and
my
businesse
requires
hast
)
to
see
if
I
can
finde
any
Priests
or
Jesuits
,
lurking
in
the
secret
corners
,
adjoyning
or
neighbouring
to
the
Parliament
house
.
I
know
,
that
their
life
,
though
it
be
mixt
,
hath
so
much
of
action
in
it
,
that
they
must
alwayes
bee
doing
.
You
desire
,
me
to
look
back
.
At
your
entreaty
,
I
do
so
.
And
looking
back
,
I
still
finde
,
that
every
where
,
there
are
whole
swarmes
of
waspish
,
and
turbulent
Papists
.
For
that
,
which
followes
,
God
is
a
Father
still
,
and
so
forth
:
I
learned
all
that
lesson
in
my
conversion
to
the
Church
of
England
.
And
I
hope
I
shall
never
forget
it
.
You
tell
me
,
that
I
seemed
to
your
people
,
a
man
of
a
good
nature
,
and
religiously
enclined
.
Here
is
a
plaine
Jesuiticall
flattery
,
with
a
sharpe
sting
in
the
taile
of
it
.
Why
now
,
you
seeme
too
,
seeme
to
praise
,
when
you
dishonour
.
But
how
will
you
make
it
seeme
,
that
I
did
onely
seeme
?
It
is
very
naturall
and
proper
,
that
bonum
reale
,
a
reall
good
,
should
be
also
bonum
apparens
,
should
appeare
to
be
good
.
For
otherwise
,
it
would
not
trahere
in
amorem
sui
,
draw
men
to
love
it
.
But
it
is
an
Ethicall
observation
,
that
men
used
to
foule
sinnes
,
are
so
conscious
of
them
,
and
yet
,
so
desirous
to
disavow
them
;
that
their
guiltinesse
still
hammering
upon
their
sinnes
,
their
obstinacie
helped
with
their
cunning
,
presently
takes
their
tongues
off
from
acknowledging
them
to
bee
in
themselves
,
and
because
,
if
they
be
,
being
accidents
they
must
be
in
convenient
subjects
,
fastens
them
upon
others
.
You
remember
one
thing
,
and
you
understand
another
.
I
remember
likewise
,
that
being
a
young
stripling
,
I
was
active
in
bestowing
my
service
upon
your
Church
:
fomented
with
your
envenomed
suggestions
.
But
give
it
me
in
a
Demonstration
,
at
least
a
posteriori
,
that
your
Church
is
the
Catholike
Church
,
or
Christs
owne
Spouse
.
Your
arguments
are
like
your
invincible
Armado's
,
which
in
their
first
appearance
make
a
mighty
Moone
,
but
are
burnt
and
confounded
in
the
end
,
by
a
bold
English
man
,
or
an
honest
Hollander
.
It
is
rooted
in
me
,
that
there
is
little
symmetry
,
little
proportion
betwixt
you
and
the
Spouse
of
Christ
.
She
is
humble
,
harmelesse
,
bashfull
,
compassionate
,
zealous
of
her
Lords
honour
,
and
jealous
of
every
thing
which
may
impeach
or
impaire
it
:
She
is
filled
with
the
holy
Ghost
,
and
doubtlesse
,
speakes
all
languages
,
when
she
prayes
;
because
shee
prayes
in
all
her
children
with
understanding
,
that
she
may
offer
from
the
Altar
of
every
heart
,
a
reasonable
Sacrifice
.
And
I
doubt
not
,
but
you
have
your
Emissaries
,
and
Intelligencers
abroad
.
Certainly
,
had
not
one
of
the
Presses
,
into
which
my
Book
unhappily
dropped
,
beene
almost
it selfe
pressed
away
,
surcharged
with
your
notorious
and
scurrilous
Pamphlets
,
containing
those
most
horrible
,
and
irreligious
imputations
of
so
many
strange
Sects
amongst
us
;
those
as
false
,
as
foule
discourses
of
Adamites
,
and
the
like
,
moving
,
and
disposing
to
the
ruine
and
overthrow
,
both
of
Church
and
Common-wealth
,
(
which
my
experience
assures
me
were
yours
;
)
and
moreover
,
had
not
your
humble
Petition
taken
place
in
it
,
and
wrought
upon
covetousnesse
:
it
had
beene
day
with
my
booke
long
agoe
.
You
will
me
to
to
thinke
,
and
that
without
passion
,
if
this
be
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Your
will
is
to
me
a
law
.
I
doe
thinke
,
and
thinke
without
passion
.
And
now
I
have
thought
without
passion
,
I
have
learned
that
indeed
,
this
is
to
fight
against
God
:
stay
pray
,
leave
nothing
behinde
you
:
if
to
fight
against
more
then
Luciferian
pride
,
against
Blasphemy
,
against
Idolatry
,
and
against
all
other
sins
,
be
to
fight
against
God
.
Pardon
me
:
He
that
railes
,
is
unreasonable
,
either
in
the
matter
of
his
speech
,
or
in
the
delivery
.
When
I
beleeve
,
and
can
make
it
perspicuous
to
a
cleare
eye
,
that
the
Church
of
Rome
is
a
corrupted
,
and
putrified
body
;
head-sick
,
and
heart-sick
,
and
therfore
ill
all-over
:
doe
I
fight
against
God
,
if
I
labour
to
prevent
,
and
keepe
off
the
infection
,
ne
pars
sincera
trahatur
?
Her
head
is
so
weake
,
that
she
thinkes
it
stands
as
high
as
the
clouds
at
least
,
if
not
as
high
as
the
starrie
Firmament
.
Her
heart
is
not
well
.
For
,
she
is
diseased
in
that
which
is
the
very
primum
vivens
,
and
ultimum
moriens
of
Faith
,
the
doctrine
of
Christs
merits
.
And
therefore
,
her
tongue
speakes
strange
languages
,
she
knowes
not
what
:
Her
eyes
have
not
the
gift
of
discerning
aright
:
An
Image
appeares
to
her
,
a
little
God
:
Her
eares
are
out
of
order
:
they
are
more
taken
with
melody
,
then
words
of
edification
:
she
doth
not
praise
God
in
the
musicall
instruments
,
because
shee
staies
in
the
noise
,
and
ends
in
delight
:
as
it
is
in
use
with
her
,
to
sleep
,
and
take
her
nights
rest
in
opere
operato
.
Onely
her
taste
is
right
,
and
yet
,
she
thinkes
it
is
not
,
because
she
doth
not
taste
the
very
flesh
&
bloud
of
Christ
.
Her
hands
are
weak
;
they
give
almes
to
force
,
and
extort
a
reward
.
Her
feete
are
worse
;
they
run
to
shed
bloud
.
And
is
she
not
a
very
sick
creature
?
And
therefore
,
you
may
put
up
your
dagger
.
For
the
words
following
,
wound
not
:
And
with
what
weapons
,
&c.
Concerning
the
gifts
of
nature
,
which
you
call
mine
,
improved
by
industry
,
&
the
account
of
both
:
Agnosco
benefactorem
,
I
acknowledge
a
heavenly
Benefactour
.
And
though
no
man
is
obliged
ad
optima
,
to
the
performance
of
the
best
things
;
yet
,
in
this
point
,
how
can
I
better
imploy
the
Talents
with
which
I
am
intrusted
,
then
in
the
service
of
Gods
Church
?
But
you
come
with
a
fresh
supply
:
Can
I
call
a
Church
,
a
thing
so
torne
,
and
distracted
?
Can
I
make
a
belly-full
of
husks
?
Was
not
the
Church
governed
by
the
Apostles
;
vexed
with
clamours
of
people
,
crying
,
I
am
of
Paul
,
and
I
am
of
Apollos
?
It
is
in
the
body
politique
,
and
Ecclesiastique
,
as
in
the
naturall
body
.
Every
quick
,
and
sudden
alteration
,
cals
up
all
the
humours
,
and
they
being
up
,
draw
the
body
into
parties
;
either
pulling
to
themselves
by
Sympathy
,
or
putting
off
by
Antipathy
.
The
water
is
troubled
,
but
expect
a
little
,
and
it
will
settle
againe
.
For
the
husks
,
I
confesse
with
sorrow
of
heart
,
there
are
many
,
and
those
meate
onely
for
swine
,
dull
,
and
drossie-headed
people
:
as
the
profane
rudenesse
of
shoo-makers
,
Bakers
,
Button-makers
,
in
the
sacred
house
of
God
:
the
contempt
of
Divine
Service
,
and
of
the
Liturgy
,
and
consequently
,
of
Ministers
,
and
their
Orders
:
the
crying
down
of
Learning
,
and
of
the
reward
of
it
;
conclusions
sucked
from
Mahomet
,
and
now
the
discourse
of
vulgar
people
amongst
Christians
.
With
such
(
I
proclaime
it
to
the
world
)
I
and
my
devotions
shall
have
no
communion
;
though
they
were
able
to
lash
me
to
death
with
their
foule
tongues
:
but
they
cannot
touch
me
with
them
.
These
earthy
people
doe
not
understand
,
that
minus
perfectum
,
ad
magis
perfectum
referri
atque
ordinari
debet
,
every
lesse
perfect
thing
ought
to
submit
,
and
be
referred
to
the
thing
more
perfect
;
their
weake
apprehensions
and
erroneous
consciences
,
to
the
truth
,
and
service
of
God
.
What
if
the
Logicians
say
,
that
quae
sunt
eadem
uni
tertio
,
sunt
idem
inter
se
;
and
yet
,
the
Father
,
Sonne
,
and
holy
Ghost
,
being
the
same
in
Essence
,
differ
in
persons
?
Reason
informeth
us
,
that
as
the
Pope
forsooth
,
or
a
Bishop
will
reserve
cases
to
himselfe
,
and
his
owne
Court
,
so
God
may
,
and
must
reserve
the
knowledge
of
many
things
,
and
especially
of
Mysteries
to
his
owne
privacie
.
And
it
is
very
fit
we
should
now
bee
ignorant
of
the
things
wee
shall
not
hereafter
know
.
And
every
man
understanding
according
to
the
capacity
of
his
understanding
;
why
should
not
the
ignorant
man
stoope
to
what
is
sufficiently
expressed
to
him
with
consideration
to
his
ignorance
?
Though
ignorance
hath
sometimes
And
the
man
that
hath
but
sipped
of
outlandish
experience
,
will
easily
beleeve
,
that
a
Papist
was
the
malignant
contriver
of
that
swelling
and
wordy
,
but
chaffie
,
senselesse
,
and
empty
Pamphlet
;
ballassed
with
the
name
of
,
A
true
Relation
of
a
combustion
,
hapning
at
Saint
Annes
Church
by
Aldersgate
,
betweene
a
stranger
,
sometimes
a
Jesuit
,
but
now
thankes
be
to
God
,
reformed
to
our
Church
,
and
one
Marler
a
Button-maker
,
&c.
Wherein
the
Author
of
the
true
Relation
,
hath
scarce
a
true
word
,
to
beare
witnesse
,
that
he
knowes
what
is
truth
.
And
if
there
be
a
true
word
in
all
the
Pamphlet
;
it
is
that
onely
,
reformed
to
the
Church
of
England
.
For
,
neither
was
the
Preacher
a
Button-maker
,
but
a
Divine
;
neither
did
we
joyne
any
kinde
of
discourse
;
neither
came
I
neere
the
Pulpit
,
though
invited
by
the
Minister
,
and
Vestry-men
.
Your
prayer
in
the
end
,
is
charitable
on
your
part
:
which
,
with
your
leave
,
I
borrow
of
you
,
and
turne
upon
you
againe
?
But
whereas
you
conclude
all
with
:
which
he
prayes
day
and
night
,
that
loves
you
night
and
day
:
it
had
beene
a
truth
of
truths
,
if
it
had
run
thus
:
which
he
prayes
day
and
night
,
that
loves
night
more
then
day
.
And
thus
a
sleight
worke
,
I
have
answered
with
a
worke
of
as
loose
a
composure
.
CHAP.
XX.
IN
the
first
Chapter
of
Genesis
,
where
the
Spiritus
Domini
ferebatur
super
aquas
,
the
Spirit
of
God
was
carried
upon
the
waters
;
the
word
in
the
Originall
,
doth
signifie
,
as
Saint
Hierome
observeth
,
quaest.
Hebr.
incubabat
,
sat
brooding
;
And
I
most
heartily
pray
,
that
the
Spirit
of
God
may
still
sit
brooding
upon
my
heart
,
and
bring
forth
the
plentifull
fruits
of
a
true
reformation
.
And
because
I
am
a
sinner
,
let
the
Angels
sing
hymnes
,
and
praises
in
my
behalfe
,
to
him
,
as
Saint
Gregory
Nazianzen
in
hymnis
.
deliciously
singeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
whom
are
Hymnes
,
by
whom
are
praises
,
by
whom
are
the
Quires
of
the
Angels
.
And
let
every
one
that
is
a
true
lover
of
God
,
that
is
sound
at
heart
;
give
out
,
from
the
inwards
of
his
heart
and
soule
,
with
an
Eccho
,
Amen
.
And
keepe
safe
in
his
minde
,
that
golden
saying
of
a
sober
Councell
;
Multa
enim
bona
facit
Arausic
.
c.
20
:
in
bomine
,
sine
homine
Deus
:
sed
nihil
boni
facit
homo
,
quod
non
faciat
Deus
,
ut
faciat
homo
:
Many
good
things
God
workes
in
man
,
without
man
:
But
man
doth
no
good
thing
,
which
God
is
not
the
cause
,
that
man
is
the
cause
of
.
Let
us
ponder
alwayes
;
that
in
all
the
Psalmes
,
used
in
divine
service
,
still
the
burden
of
the
song
is
;
Glory
be
the
Father
,
and
to
the
Sonne
,
and
to
the
holy
Ghost
,
As
it
was
in
the
beginning
.
And
why
,
As
it
was
in
the
beginning
?
Because
,
the
Church
acknowledging
her
extreme
want
of
sufficiencie
,
to
glorifie
God
according
to
the
just
exigence
of
his
greatnesse
;
or
to
adde
the
smallest
point
to
his
perfection
:
desireth
to
give
him
the
glory
,
which
he
had
in
the
beginning
before
the
world
:
declaring
,
that
she
is
so
farre
contented
,
and
pleased
with
him
,
and
it
;
that
if
he
were
now
deprived
of
it
,
and
it
were
in
her
gift
,
she
would
restore
it
againe
to
him
,
as
to
the
most
worthy
,
which
is
in
a
manner
,
to
give
it
him
.
And
let
us
all
imitate
the
Prophet
David
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
name
give
glory
.
Pray
marke
his
carriage
:
He
thrusteth
glory
from
himselfe
,
and
creatures
,
Not
unto
us
O
Lord
.
And
as
if
it
did
not
yet
stand
farre
enough
;
thrusting
it
with
the
other
hand
,
he
saith
;
Not
unto
us
.
And
then
with
both
hands
,
thrusting
it
home
to
the
right
owner
,
he
speakes
home
;
but
,
unto
thy
name
give
glory
.
That
glory
may
be
well
,
and
fully
given
to
God
;
God
must
give
it
to
himselfe
.
And
the
same
holy
Prophet
,
who
spake
,
as
he
liv'd
,
after
Gods
owne
heart
:
stirring
us
up
with
all
his
art
,
and
his
heart
to
praise
God
in
all
sorts
of
instruments
,
that
the
Quire
might
be
full
;
and
as
if
the
straine
were
not
yet
high
enough
:
in
the
end
,
as
it
were
falling
down
for
want
of
breath
,
with
the
Nightingale
;
after
the
long
varying
of
her
delicate
notes
,
sends
forth
in
a
faint
,
but
a
forced
manner
,
his
last
words
;
Let
every
thing
that
hath
breath
,
praise
the
Lord
.
Praise
ye
the
Lord
.
As
if
he
should
have
added
.
For
,
I
have
none
;
I
am
out
of
breath
.
And
so
,
being
spent
himselfe
,
he
laid
the
charge
upon
others
.
And
therefore
,
Praise
ye
the
Lord
.
Psal.
107.
vers.
8
,
9
,
10.
Oh
that
men
would
praise
the
Lord
,
for
his
goodnesse
:
and
for
his
wonderfull
workes
to
the
children
of
men
.
For
he
satisfieth
the
longing
soule
:
and
filleth
the
hungry
soule
with
goodnesse
.
Such
as
sit
in
darknesse
,
and
in
the
shadow
of
death
.
To
God
be
the
glory
of
this
worke
:
not
to
the
Virgin
Mary
;
or
any
other
Saint
.