ΕΝΙΑΥΤΟΣ
A
COVRSE
OF
SERMONS
FOR
All
the
Sundaies
Of
the
Year
;
Fitted
to
the
great
Necessities
,
and
for
the
supplying
the
Wants
of
Preaching
in
many
parts
of
this
NATION
.
Together
with
A
Discourse
of
the
Divine
Institution
,
Necessity
,
Sacredness
,
and
Separation
of
the
Office
Ministeriall
.
By
JER.
TAYLOR
D.
D.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pindar
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
Commune
periclum
Omnibus
,
Una
salus
.
—
LONDON
.
Printed
for
Richard
Royston
at
the
Angel
in
Ivie-lane
,
1653.
XXV
SERMONS
PREACHED
AT
GOLDEN-GROVE
:
Being
for
the
Winter
half-year
,
BEGINNING
ON
ADVENT-SUNDAY
,
UNTILL
WHIT-SUNDAY
.
By
JEREMY
TAYLOR
,
D.
D.
Vae
mihi
si
non
Evangelizavero
.
LONDON
,
Printed
by
E.
Cotes
,
for
Richard
Royston
at
the
Angel
in
Ivie-Lane
.
M.
D
C.
LIII
.
To
the
right
Honourable
and
truely
Noble
,
RICHARD
Lord
VAUHAN
,
Earle
of
Carbery
,
&c.
MY
LORD
,
I
Have
now
by
the
assistance
of
God
,
and
the
advantages
of
your
many
favours
,
finished
a
Year
of
Sermons
;
which
if
,
like
the
first
year
of
our
Saviours
preaching
,
it
may
be
annus
acceptabilis
,
an
acceptable
year
to
God
,
and
his
afflicted
hand-maid
the
Church
of
England
,
a
reliefe
to
some
of
her
new
necessities
,
and
an
institution
or
assistance
to
any
soule
;
I
shall
esteem
it
among
those
honors
and
blessings
,
with
which
God
uses
to
reward
those
good
intentions
which
himselfe
first
puts
into
our
hearts
,
and
then
recompenses
upon
our
heads
.
My
Lord
,
They
were
first
presented
to
God
in
the
ministeries
of
your
family
:
For
this
is
a
blessing
for
which
your
Lordship
is
to
blesse
God
,
that
your
Family
is
like
Gideons
Fleece
,
irriguous
with
a
dew
from
heaven
,
when
much
of
the
voicinage
is
dry
;
for
we
have
cause
to
remember
that
Isaac
complain'd
of
the
Philistims
,
who
fill'd
up
his
wells
with
stones
,
and
rubbish
,
and
left
no
beauvrage
for
the
Flocks
;
and
therefore
they
could
give
no
milke
to
them
that
waited
upon
the
Flocks
,
and
the
flocks
could
not
be
gathered
,
nor
fed
,
nor
defended
.
It
was
a
designe
of
ruine
,
and
had
in
it
the
greatest
hostility
;
and
so
it
hath
been
lately
;
—
undique
totis
Vsque
adeo
turbatur
agris
.
En
!
ipse
capellas
Protenus
aeger
ago
;
hanc
etiam
vix
Tityre
(
duco
▪
But
,
My
Lord
,
this
is
not
all
:
I
would
faine
also
complaine
that
men
feele
not
their
greatest
evill
,
and
are
not
sensible
of
their
danger
,
nor
covetous
of
what
they
want
,
nor
strive
for
that
which
is
forbidden
them
;
but
that
this
complaint
would
suppose
an
unnaturall
evill
to
rule
in
the
hearts
of
men
;
For
who
would
have
in
him
so
little
of
a
Man
,
as
not
to
be
greedy
of
the
Word
of
God
,
and
of
holy
Ordinances
,
even
therefore
because
they
are
so
hard
to
have
?
and
this
evill
,
although
it
can
have
no
excuse
,
yet
it
hath
a
great
and
a
certain
cause
;
for
the
Word
of
God
still
creates
new
appetites
,
as
it
satisfies
the
old
;
and
enlarges
the
capacity
,
as
it
fils
the
first
propensities
of
the
Spirit
.
For
all
Spirituall
blessings
are
seeds
of
Immortality
,
and
of
infinite
felicities
,
they
swell
up
to
the
comprehensions
of
Eternity
;
and
the
desires
of
the
soule
can
never
be
wearied
,
but
when
they
are
decayed
;
as
the
stomach
will
be
craving
every
day
,
unlesse
it
be
sick
and
abused
.
But
every
mans
experience
tels
him
now
,
that
because
men
have
not
Preaching
,
they
lesse
desire
it
;
their
long
fasting
makes
them
not
to
love
their
meat
;
and
so
wee
have
cause
to
feare
,
the
people
will
fall
to
an
Atrophy
,
then
to
a
loathing
of
holy
food
,
and
then
Gods
anger
will
follow
the
method
of
our
sinne
,
and
send
a
famine
of
the
Word
and
Sacraments
.
This
we
have
the
greatest
reason
to
feare
,
and
this
feare
can
be
relieved
by
nothing
but
by
notices
and
experience
of
the
greatnesse
of
the
Divine
mercies
and
goodnesse
.
Against
this
danger
in
future
,
and
evill
in
present
,
as
you
and
all
good
men
interpose
their
prayers
,
so
have
I
added
this
little
instance
of
my
care
and
services
;
being
willing
to
minister
in
all
offices
and
varieties
of
imployment
;
that
so
I
may
by
all
meanes
save
some
,
and
confirme
others
;
or
at
least
,
that
my selfe
may
be
accepted
of
God
in
my
desiring
it
.
And
I
thinke
I
have
some
reasons
to
expect
a
speciall
mercy
in
this
,
because
I
finde
by
the
constitution
of
the
Divine
providence
,
and
Ecclesiasticall
affaires
,
that
all
the
great
necessities
of
the
Church
have
been
served
by
the
zeale
of
preaching
in
publick
,
and
other
holy
ministeries
in
publick
or
private
,
as
they
could
be
had
.
By
this
the
Apostles
planted
the
Church
,
and
the
primitive
Bishops
supported
the
faith
of
Martyrs
,
and
the
hardinesse
of
Confessors
,
and
the
austerity
of
the
Retired
.
By
this
they
confounded
Hereticks
,
and
evill
livers
,
and
taught
them
the
wayes
of
the
Spirit
,
and
left
them
without
pertinacy
,
or
without
excuse
.
It
was
Preaching
that
restored
the
splendour
of
the
Church
,
when
Barbarisme
,
and
Warres
,
and
Ignorance
either
sate
in
,
or
broke
the
Doctors
Chaire
in
pieces
:
For
then
it
was
that
divers
Orders
of
religious
,
and
especially
of
Preachers
were
erected
;
God
inspiring
into
whole
companies
of
men
a
zeal
of
Preaching
:
And
by
the
same
instrument
God
restored
the
beauty
of
the
Church
,
when
it
was
necessary
shee
should
be
reformed
;
it
was
the
assiduous
and
learned
preaching
of
those
whom
God
chose
for
his
Ministers
in
that
work
,
that
wrought
the
Advantages
and
persuaded
those
Truths
,
which
are
the
enamel
and
beautie
of
our
Churches
.
And
because
by
the
same
meanes
all
things
are
preserved
,
by
which
they
are
produc'd
,
it
cannot
but
be
certaine
,
that
the
present
state
of
the
Church
requires
a
greater
care
and
prudence
in
this
Ministerie
then
ever
;
especially
since
by
Preaching
some
endevour
to
supplant
Preaching
,
and
by
intercepting
the
fruits
of
the
flocks
to
dishearten
the
Shepheards
from
their
attendances
.
My
Lord
,
your
great
noblenesse
and
religious
charitie
hath
taken
from
mee
some
portions
of
that
glory
which
I
designed
to
my selfe
in
imitation
of
St.
Paul
towards
the
Corinthian
Church
;
who
esteemed
it
his
honour
to
preach
to
them
without
a
revenue
;
and
though
also
like
him
I
have
a
trade
,
by
which
as
I
can
be
more
usefull
to
others
,
and
lesse
burthensome
to
you
,
yet
to
you
also
under
God
,
I
owe
the
quiet
and
the
opportunities
and
circumstances
of
that
,
as
if
God
had
so
interweaved
the
support
of
my
affaires
with
your
charitie
,
that
he
would
have
no
advantages
passe
upon
mee
,
but
by
your
interest
;
and
that
I
should
expect
no
reward
of
the
issues
of
my
Calling
,
unlesse
your
Lordship
have
a
share
in
the
blessing
.
My
Lord
,
I
give
God
thanks
that
my
lot
is
fallen
so
fairely
,
and
that
I
can
serve
your
Lordship
in
that
ministerie
,
by
which
I
am
bound
to
serve
God
,
and
that
my
gratitude
and
my
duty
are
bound
up
in
the
same
bundle
;
but
now
,
that
which
was
yours
by
a
right
of
propriety
,
I
have
made
publick
,
that
it
may
still
be
more
yours
,
and
you
derive
to
your
selfe
a
comfort
,
if
you
shall
see
the
necessitie
of
others
serv'd
by
that
which
you
heard
so
diligently
,
and
accepted
with
so
much
pietie
,
and
I
am
persuaded
have
entertain'd
with
that
religion
and
obedience
,
which
is
the
dutie
of
all
those
who
know
,
that
Sermons
are
arguments
against
us
,
unlesse
they
make
us
better
;
and
that
no
Sermon
is
received
as
it
ought
,
unlesse
it
makes
us
quit
a
vice
,
or
bee
in
love
with
vertue
;
unlesse
we
suffer
it
in
some
instance
or
degree
to
doe
the
work
of
God
upon
our
soules
.
My
Lord
,
in
these
Sermons
I
have
medled
with
no
mans
interest
,
that
onely
excepted
,
which
is
Eternall
;
but
if
any
mans
vice
was
to
be
reproved
,
I
have
done
it
with
as
much
severitie
as
I
ought
;
some
cases
of
Conscience
I
have
here
determined
;
but
the
speciall
designe
of
the
whole
,
is
to
describe
the
greater
lines
of
Dutie
,
by
speciall
arguments
:
and
if
any
witty
Censurer
shall
say
,
that
I
tell
him
nothing
but
what
he
knew
before
;
I
shall
be
contented
with
it
,
and
rejoyce
that
he
was
so
well
instructed
,
and
wish
also
that
he
needed
not
a
Remembrancer
:
but
if
either
in
the
first
,
or
in
the
second
;
in
the
institution
of
some
,
or
the
reminding
of
others
,
I
can
doe
God
any
service
;
no
man
ought
to
be
offended
,
that
Sermons
are
not
like
curious
inquiries
after
New-nothings
,
but
pursuances
of
Old
truths
.
However
,
I
have
already
many
faire
earnests
that
your
Lordship
will
bee
pleased
with
this
tender
of
my
service
,
and
expression
of
my
great
and
dearest
obligations
,
which
you
daily
renew
or
continue
upon
,
My
noblest
Lord
,
Your
Lordships
most
affectionate
and
most
obliged
Servant
JEREMY
TAYLOR
.
Titles
of
the
Sermons
,
their
Order
,
Number
,
and
Texts
.
-
SErmon
1.
2.
3.
Dooms-day
Book
;
or
,
Christs
Advent
to
Judgement
.
Folio
1.
15.
30.
2
Cor.
5.
10.
For
we
must
all
appear
before
the
Judgement
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
-
Sermon
4.
5.
6.
The
Return
of
Prayers
;
or
,
The
conditions
of
a
Prevailing
Prayer
.
fol.
44.
57.
69.
Joh.
9.
31.
Now
we
know
that
God
heareth
not
sinners
,
but
if
any
man
be
a
worshipper
of
God
and
doth
his
will
,
him
he
heareth
.
-
Sermon
7.
8.
9.
Of
Godly
Fear
,
&
c.
fol.
83.
95.
114.
Heb.
12.
part
of
the
28th
.
&
29th
.
vers
.
Let
us
have
grace
whereby
we
may
serve
God
with
reverence
and
godly
fear
.
For
our
God
is
a
consuming
Fire
.
-
Sermon
10.
11.
The
Flesh
and
the
Spirit
.
fol.
125.
139.
Matt.
26.
41.
latter
part
.
The
Spirit
indeed
is
willing
,
but
the
Flesh
is
weak
.
-
Sermon
12.
13.
14.
Of
Lukewarmnesse
and
Zeal
;
or
,
Spiritual
Terrour
.
fol.
152.
164.
179.
Jer.
48.
10.
first
part
.
Cursed
be
he
that
doth
the
work
of
the
Lord
deceitfully
.
-
Sermon
15.
16.
The
House
of
Feasting
;
or
,
The
Epicures
Measures
.
fol.
191.
204.
1
Cor.
15.
32.
last
part
.
Let
us
eat
and
drink
,
for
to
morrow
we
die
.
-
Sermon
17.
18.
The
Marriage
Ring
;
or
,
The
Mysteriousnesse
and
Duties
of
Marriage
.
fol.
219.
232.
Ephes.
5.
32
,
33.
This
is
a
great
mysterie
;
But
I
speak
concerning
Christ
and
the
Church
.
Neverthelesse
,
let
every
one
of
you
in
particular
so
love
his
Wife
even
as
himselfe
,
and
the
Wife
see
that
she
reverence
her
Husband
.
-
Sermon
19.
20.
21.
Apples
of
Sodome
;
or
,
The
Fruits
of
Sin
.
fol.
245.
260.
273.
Rom.
6.
21.
What
fruit
had
ye
then
in
those
things
whereof
ye
are
now
ashamed
?
For
the
end
of
those
things
is
death
.
-
Sermon
22.
23.
24.
25.
The
good
and
evill
Tongue
.
Of
Slander
and
Flattery
.
The
Duties
of
the
Tongue
.
fol.
286.
298.
311.
323.
Ephes.
4.
29.
Let
no
corrupt
communication
proceed
out
of
your
mouth
,
but
that
which
is
good
to
the
use
of
edifying
,
that
it
may
minister
grace
unto
the
hearers
.
Sermon
,
I.
ADVENT
SUNDAY
.
DOOMS-DAY
BOOK
:
OR
,
CHRIST'S
Advent
to
Judgement
.
2
Cor.
5.
10.
For
we
must
all
appear
before
the
Judgment
seat
of
CHRIST
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
VErtue
and
Vice
are
so
essentially
distinguished
,
and
the
distinction
is
so
necessary
to
be
observed
in
order
to
the
well
being
of
men
,
in
private
,
and
in
societies
,
that
to
divide
them
in
themselves
,
and
to
separate
them
by
sufficient
notices
,
and
to
distinguish
them
by
rewards
,
hath
been
designed
by
all
Laws
,
by
the
sayings
of
wise
men
,
by
the
order
of
things
,
by
their
proportions
to
good
or
evill
;
and
the
expectations
of
men
have
been
fram'd
accordingly
;
that
Vertue
may
have
a
proper
seat
in
the
will
and
in
the
affections
,
and
may
become
amiable
by
its
own
excellency
and
its
appendant
blessing
;
and
that
Vice
may
be
as
naturall
an
enemy
to
a
man
as
a
Wolf
to
the
Lamb
,
and
as
darknesse
to
light
;
destructive
of
its
being
,
and
a
contradiction
of
its
nature
.
But
it
is
not
enough
that
all
the
world
hath
armed
it self
against
Vice
,
and
by
all
that
is
wise
and
sober
amongst
men
,
hath
taken
the
part
of
Vertue
,
adorning
it
with
glorious
appellatives
,
encouraging
it
by
rewards
,
entertaining
it
with
sweetnesses
,
and
commanding
it
by
edicts
,
fortifying
it
with
defensatives
,
and
twining
with
it
in
all
artificiall
compliances
;
all
this
is
short
of
mans
necessity
;
for
this
will
in
all
modest
men
secure
their
actions
in
Theatres
,
and
High-wayes
,
in
Markets
,
and
Churches
,
before
the
eye
of
Judges
,
and
in
the
society
of
Witnesses
.
But
the
actions
of
closets
and
chambers
,
the
designs
and
thoughts
of
men
,
their
discourses
in
dark
places
,
and
the
actions
of
retirements
and
of
the
night
,
are
left
indifferent
to
Vertue
or
to
Vice
;
and
of
these
,
as
man
can
take
no
cognisance
,
so
he
can
make
no
coercitive
;
and
therefore
above
one
half
of
humane
actions
is
by
the
Laws
of
man
left
unregarded
,
and
unprovided
for
:
and
besides
this
,
there
are
some
men
who
are
bigger
then
Lawes
,
and
some
are
bigger
then
Judges
,
and
some
Judges
have
lessened
themselves
by
fear
and
cowardize
,
by
bribery
and
flattery
,
by
iniquity
and
complyance
;
and
where
they
have
not
,
yet
they
have
notices
but
of
few
causes
;
and
there
are
some
sins
so
popular
and
universall
,
that
to
punish
them
is
either
impossible
or
intolerable
;
and
to
question
such
,
would
betray
the
weaknesse
of
the
publick
rods
and
axes
,
and
represent
the
sinner
to
be
stronger
then
the
power
that
is
appointed
to
be
his
bridle
;
and
after
all
this
,
we
finde
sinners
so
prosperous
,
that
they
escape
,
so
potent
,
that
they
fear
not
,
and
sin
is
made
safe
when
it
growes
great
,
—
Facere
omnia
saevè
Non
impunè
licet
,
nisi
dum
facis
—
and
innocence
is
oppressed
,
and
the
poor
cry
,
and
he
hath
no
helper
;
and
he
is
oppressed
,
and
he
wants
a
Patron
:
and
for
these
and
many
other
concurrent
causes
,
if
you
reckon
all
the
causes
that
come
before
all
the
Judicatories
of
the
world
,
though
the
litigious
are
too
many
,
and
the
matters
of
instance
are
intricate
and
numerous
,
yet
the
personall
and
criminall
are
so
few
,
that
of
20000
sins
that
cry
aloud
to
God
for
vengeance
,
scarce
two
are
noted
by
the
publick
eye
and
chastis'd
by
the
hand
of
Justice
;
it
must
follow
from
hence
,
that
it
is
but
reasonable
for
the
interest
of
vertue
and
the
necessities
of
the
world
,
that
the
private
should
be
judg'd
,
and
vertue
should
be
tyed
upon
the
spirit
,
and
the
poor
should
be
relieved
,
and
the
oppressed
should
appeal
,
and
the
noise
of
Widows
should
be
heard
,
and
the
Saints
should
stand
upright
,
and
the
Cause
that
was
ill
judged
should
be
judged
over
again
,
and
Tyrants
should
be
call'd
to
account
,
and
our
thoughts
should
be
examined
,
and
our
secret
actions
view'd
on
all
sides
,
and
the
infinite
number
of
sins
which
escape
here
should
not
escape
finally
;
and
therefore
God
hath
so
ordained
it
,
that
there
shall
be
a
day
of
doom
wherein
all
that
are
let
alone
by
men
shall
be
question'd
by
God
,
and
every
word
and
every
action
shall
receive
its
just
recompence
of
reward
.
For
we
must
all
appear
before
the
Judgement
seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
it
is
in
the
best
copies
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
things
done
in
the
body
,
so
we
commonly
read
it
;
the
things
proper
or
due
to
the
body
;
so
the
expression
is
more
apt
and
proper
;
for
not
only
what
is
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
the
body
,
but
even
the
acts
of
abstracted
understanding
and
volition
,
the
acts
of
reflexion
and
choice
,
acts
of
self-love
and
admiration
,
and
what
ever
else
can
be
supposed
the
proper
and
peculiar
act
of
the
soul
or
of
the
spirit
,
is
to
be
accounted
for
at
the
day
of
Judgement
:
and
even
these
may
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
these
are
the
acts
of
the
man
in
the
state
of
conjunction
with
the
body
.
The
words
have
in
them
no
other
difficulty
or
variety
,
but
contain
a
great
truth
of
the
biggest
interest
,
and
one
of
the
most
materiall
constitutive
Articles
of
the
whole
Religion
,
and
the
greatest
endearment
of
our
duty
in
the
whole
world
.
Things
are
so
ordered
by
the
great
Lord
of
all
the
creatures
,
that
whatsoever
we
do
or
suffer
shall
be
call'd
to
account
,
and
this
account
shall
be
exact
,
and
the
sentence
shall
be
just
,
and
the
reward
shall
be
great
;
all
the
evils
of
the
world
shall
be
amended
,
and
the
injustices
shall
be
repaid
,
and
the
divine
Providence
shall
be
vindicated
,
and
Vertue
and
Vice
shall
for
ever
be
remark'd
by
their
separate
dwellings
and
rewards
.
This
is
that
which
the
Apostle
in
the
next
verse
cals
the
terror
of
the
Lord
;
it
is
his
terror
,
because
himself
shall
appear
in
his
dresse
of
Majesty
and
robes
of
Justice
,
and
it
is
his
terror
,
because
it
is
of
all
the
things
in
the
World
the
most
formidable
in
it self
,
and
it
is
most
fearfull
to
us
:
where
shall
be
acted
the
interest
and
finall
sentence
of
eternity
;
and
because
it
is
so
intended
,
I
shall
all
the
way
represent
it
as
the
Lords
terror
,
that
we
may
be
afraid
of
sin
,
for
the
destruction
of
which
this
terror
is
intended
.
1.
Therefore
we
will
consider
1.
the
persons
that
are
to
be
judged
,
with
the
circumstances
of
our
advantages
or
our
sorrowes
:
[
We
must
all
appear
.
]
2.
The
Judge
2.
and
his
Judgement
seat
:
[
before
the
Judgment
seat
of
Christ
]
3.
The
sentence
that
they
are
to
receive
;
the
things
due
to
the
body
,
good
or
bad
;
according
as
we
now
please
,
but
then
cannot
alter
.
3.
Every
one
of
these
are
dressed
with
circumstances
of
affliction
and
afrightment
to
those
to
whom
such
terrors
shall
appertain
as
a
portion
of
their
inheritance
.
1.
The
persons
who
are
to
be
judged
:
even
you
,
and
I
,
and
all
the
world
:
Kings
and
Priests
,
Nobles
and
Learned
,
the
Crafty
and
the
Easie
,
the
Wise
and
the
Foolish
,
the
Rich
and
the
Poor
,
the
prevailing
Tyrant
and
the
oppressed
Party
shall
all
appear
to
receive
ther
Symbol
;
and
this
is
so
farre
from
abating
any
thing
of
its
terror
and
our
dear
concernment
,
that
it
much
increases
it
:
for
although
concerning
Precepts
and
Discourses
we
are
apt
to
neglect
in
particular
what
is
recommended
in
generall
,
and
in
incidencies
of
Mortality
and
sad
events
the
singularity
of
the
chance
heightens
the
apprehension
of
the
evill
;
yet
it
is
so
by
accident
and
only
in
regard
of
our
imperfection
;
it
being
an
effect
of
self-love
or
some
little
creeping
envie
which
adheres
too
often
to
the
infortunate
and
miserable
;
or
else
because
the
sorrow
is
apt
to
increase
by
being
apprehended
to
be
a
rare
case
and
a
singular
unworthinesse
in
him
who
is
afflicted
,
otherwise
then
is
common
to
the
sons
of
men
,
companions
of
his
sin
,
and
brethren
of
his
nature
,
and
partners
of
his
usuall
accidents
;
yet
in
finall
and
extreme
events
the
multitude
of
sufferers
does
not
lessen
but
increase
the
sufferings
;
and
when
the
first
day
of
Judgement
happen'd
,
that
(
I
mean
)
of
the
universall
deluge
of
waters
upon
the
old
World
,
the
calamity
swell'd
like
the
floud
,
and
every
man
saw
his
friend
perish
,
and
the
neighbours
of
his
dwelling
,
and
the
relatives
of
his
house
,
and
the
sharers
of
his
joyes
,
and
yesterdaies
bride
,
and
the
new
born
heir
,
the
Priest
of
the
Family
,
and
the
honour
of
the
Kindred
,
all
dying
or
dead
,
drench'd
in
water
and
the
divine
vengeance
;
and
then
they
had
no
place
to
flee
unto
,
no
man
cared
for
their
souls
;
they
had
none
to
goe
unto
for
counsell
,
no
sanctuary
high
enough
to
keep
them
from
the
vengeance
that
rain'd
down
from
heaven
:
and
so
it
shall
be
at
the
day
of
Judgement
,
when
that
world
and
this
and
all
that
shall
be
born
hereafter
,
shall
passe
through
the
same
Red
sea
,
and
be
all
baptized
with
the
same
fire
,
and
be
involv'd
in
the
same
cloud
,
in
which
shall
be
thundrings
and
terrors
infinite
;
every
Mans
fear
shall
be
increased
by
his
neighbours
shriekes
,
and
the
amazement
that
all
the
world
shall
be
in
,
shall
unite
as
the
sparks
of
a
raging
furnace
into
a
globe
of
fire
,
and
roul
upon
its
own
principle
,
and
increase
by
direct
appearances
,
and
intolerable
reflexions
.
He
that
stands
in
a
Church-yard
in
the
time
of
a
great
plague
,
and
hears
the
Passing-bell
perpetually
telling
the
sad
stories
of
death
,
and
sees
crowds
of
infected
bodies
pressing
to
their
Graves
,
and
others
sick
and
tremulous
,
and
Death
dress'd
up
in
all
the
images
of
sorrow
round
about
him
,
is
not
supported
in
his
spirit
by
the
variety
of
his
sorrow
:
and
at
Dooms-day
,
when
the
terrors
are
universall
,
besides
that
it
is
in
it self
so
much
greater
because
it
can
affright
the
whole
world
,
it
is
also
made
greater
by
communication
and
a
sorrowfull
influence
;
Grief
being
then
strongly
infectious
:
when
there
is
no
variety
of
state
but
an
intire
Kingdome
of
fear
;
and
amazement
is
the
King
of
all
our
passions
,
and
all
the
world
its
subjects
:
and
that
shricke
must
needs
be
terrible
,
when
millions
of
Men
and
Women
at
the
same
instant
shall
fearfully
cry
out
,
and
the
noise
shall
mingle
with
the
Trumpet
of
the
Archangell
,
with
the
thunders
of
the
dying
and
groaning
heavens
,
and
the
crack
of
the
dissolving
world
,
when
the
whole
fabrick
of
nature
shall
shake
into
dissolution
and
eternall
ashes
.
But
this
generall
consideration
may
be
hightned
with
four
or
five
circumstances
.
1.
Consider
what
an
infinite
multitude
of
Angels
and
Men
and
Women
shall
then
appear
;
it
is
a
huge
assembly
when
the
Men
of
one
Kingdome
,
the
Men
of
one
Age
in
a
single
Province
are
gathered
togother
into
heaps
and
confusion
of
disorder
;
But
then
all
Kingdomes
of
all
ages
,
all
the
Armies
that
ever
mustered
,
all
that
World
that
Augustus
Caesar
taxed
,
all
those
hundreds
of
Millions
that
were
slain
in
all
the
Roman
Wars
from
Numa's
time
till
Italy
was
broken
into
Principalities
and
small
Exarchats
,
all
these
,
and
all
that
can
come
into
numbers
,
and
that
did
descend
from
the
loins
of
Adam
,
shall
at
once
be
represented
;
to
which
account
if
we
adde
the
Armies
of
Heaven
,
the
nine
orders
of
blessed
Spirits
,
and
the
infinite
numbers
in
every
order
,
we
may
suppose
the
numbers
fit
to
expresse
the
Majesty
of
that
God
,
and
the
terror
of
that
Judge
,
who
is
the
Lord
and
Father
of
all
that
unimaginable
multitude
.
Eritterror
ingens
tot
simul
Florus
.
tantorúmque
populorum
.
2.
In
this
great
multitude
we
shall
meet
all
those
who
by
their
example
and
their
holy
precepts
have
like
tapers
enkindled
with
a
beam
of
the
Sun
of
righteousnesse
enlightned
us
,
and
taught
us
to
walk
in
the
paths
of
justice
.
There
we
shall
see
all
those
good
men
whom
God
sent
to
preach
to
us
,
and
recall
us
from
humane
follies
and
inhumane
practises
:
and
when
we
espie
the
good
man
that
chid
us
for
our
last
drunkennesse
or
adulteries
,
it
shall
then
also
be
remembred
how
we
mocked
at
counsell
,
and
were
civilly
modest
at
the
reproof
,
but
laugh'd
when
the
man
was
gone
,
and
accepted
it
for
a
religious
complement
,
and
took
our
leaves
and
went
and
did
the
same
again
.
But
then
things
shall
put
on
another
face
,
and
what
we
smil'd
at
here
,
and
slighted
fondly
,
shall
then
be
the
greatest
terror
in
the
world
;
Men
shall
feel
that
they
once
laugh'd
at
their
own
destruction
,
and
rejected
health
when
it
was
offered
by
a
man
of
God
upon
no
other
condition
,
but
that
they
would
be
wise
,
and
not
be
in
love
with
death
.
Then
they
shall
perceive
,
that
if
they
had
obeyed
an
easie
and
a
sober
counsell
,
they
had
been
partners
of
the
same
felicity
which
they
see
so
illustrious
upon
the
heads
of
those
Preachers
whose
work
is
with
the
Lord
,
and
who
by
their
life
and
Doctrine
endeavoured
to
snatch
the
Soul
of
their
friend
or
relatives
from
an
intolerable
misery
.
But
he
that
sees
a
crown
put
upon
their
heads
that
give
good
counsell
,
and
preach
holy
and
severe
Sermons
with
designs
of
charity
and
piety
,
will
also
then
perceive
that
God
did
not
send
Preachers
for
nothing
,
on
trifling
errands
and
without
regard
:
but
that
work
which
he
crowns
in
them
he
purposed
should
be
effective
to
us
,
perswasive
to
the
understanding
,
and
active
upon
our
consciences
.
Good
Preachers
by
their
Doctrine
,
and
all
good
men
by
their
lives
are
the
accusers
of
the
disobedient
,
and
they
shall
rise
up
from
their
seats
,
and
judge
and
condemn
the
follies
of
those
who
thought
their
piety
to
be
want
of
courage
,
and
their
discourses
pedanticall
,
and
their
reproofs
the
Priests
trade
,
but
of
no
signification
,
because
they
prefer'd
moments
before
eternity
.
3.
There
in
that
great
assembly
shall
be
seen
all
those
Converts
who
upon
easier
terms
,
and
fewer
miracles
,
and
a
lesse
experience
,
and
a
younger
grace
,
and
a
seldomer
Preaching
,
and
more
unlikely
circumstances
have
suffered
the
work
of
God
to
prosper
upon
their
spirits
,
and
have
been
obedient
to
the
heavenly
calling
.
There
shall
stand
the
men
of
Nineveh
,
and
they
shall
stand
upright
in
Judgement
,
for
they
at
the
preaching
of
one
man
in
a
lesse
space
then
forty
dayes
returned
unto
the
Lord
their
God
;
but
we
have
heard
him
call
all
our
lives
,
and
like
the
deaf
Adder
stopt
our
ears
against
the
voice
of
Gods
servants
,
charme
they
never
so
wisely
.
There
shall
appear
the
men
of
Capernaum
,
and
the
Queen
of
the
South
,
and
the
Men
of
Berea
,
and
the
first
fruits
of
the
Christian
Church
,
and
the
holy
Martyrs
,
and
shall
proclaim
to
all
the
world
that
it
was
not
impossible
to
do
the
work
of
Grace
in
the
midst
of
all
our
weaknesses
,
and
accidentall
disadvantages
:
and
that
the
obedience
of
Faith
,
and
the
labour
of
Love
,
and
the
contentions
of
chastity
,
and
the
severities
of
temperance
and
self-deniall
,
are
not
such
insuperable
mountains
,
but
that
an
honest
and
a
sober
person
may
perform
them
in
acceptable
degrees
,
if
he
have
but
a
ready
ear
,
and
a
willing
minde
,
and
an
honest
heart
:
and
this
seen
of
honest
persons
shall
make
the
Divine
Judgement
upon
sinners
more
reasonable
and
apparently
just
,
in
passing
upon
them
the
horrible
sentence
;
for
why
cannot
we
as
well
serve
God
in
peace
as
others
served
him
in
war
?
why
cannot
we
love
him
as
well
when
he
treats
us
sweetly
and
gives
us
health
and
plenty
,
honours
or
fair
fortunes
,
reputation
or
contentednesse
,
quietnesse
and
peace
,
as
others
did
upon
gibbets
and
under
axes
,
in
the
hands
of
tormentors
,
and
in
hard
wildernesses
,
in
nakednesse
and
poverty
,
in
the
midst
of
all
evill
things
and
all
sad
discomforts
?
Concerning
this
no
answer
can
be
made
.
4.
But
there
is
a
worse
sight
then
this
yet
,
which
in
that
great
assembly
shall
distract
our
sight
and
amaze
our
spirits
.
There
men
shall
meet
the
partners
of
their
sins
,
and
them
that
drank
the
round
when
they
crown'd
their
heads
with
folly
and
forgetfulnesse
,
and
their
cups
with
wine
and
noises
.
There
shall
ye
see
that
poor
perishing
soul
whom
thou
didst
tempt
to
adultery
and
wantonnesse
,
to
drunkennesse
or
perjury
,
to
rebellion
or
an
evill
interest
,
by
power
or
craft
,
by
witty
discourses
or
deep
dissembling
,
by
scandall
or
a
snare
,
by
evill
example
or
pernicious
counsell
,
by
malice
or
unwarinesse
;
and
when
all
this
is
summ'd
up
,
and
from
the
variety
of
its
particulars
is
drawn
into
an
uneasie
load
and
a
formidable
summe
,
possibly
we
may
finde
sights
enough
to
scare
all
our
confidences
,
and
arguments
enough
to
presse
our
evill
souls
into
the
sorrowes
of
a
most
intolerable
death
.
For
however
we
make
now
but
light
accounts
and
evill
proportions
concerning
it
,
yet
it
will
be
a
fearfull
circumstance
of
appearing
,
to
see
one
,
or
two
,
or
ten
,
or
twenty
accursed
souls
despairing
,
miserable
,
infinitely
miserable
,
roaring
and
blaspheming
,
and
fearfully
cursing
thee
as
the
cause
of
its
eternall
sorrowes
.
Thy
lust
betray'd
and
rifled
her
weak
unguarded
innocence
;
thy
example
made
thy
servant
confident
to
lye
,
or
to
be
perjur'd
;
thy
society
brought
a
third
into
intemperance
and
the
disguises
of
a
beast
;
and
when
thou
seest
that
soul
with
whom
thou
didst
sin
drag'd
into
hell
,
well
maist
thou
fear
to
drink
the
dregs
of
thy
intolerable
potion
;
And
most
certainly
it
is
the
greatest
of
evils
to
destroy
a
soul
for
whom
the
Lord
Jesus
dyed
,
and
to
undoe
that
grace
which
our
Lord
purchased
with
so
much
sweat
and
bloud
,
pains
and
a
mighty
charity
.
And
because
very
many
sins
,
are
sins
of
society
and
confederation
;
such
are
fornication
,
drunkennesse
,
bribery
,
simony
,
rebellion
,
schisme
,
and
many
others
;
it
is
a
hard
and
a
weighty
consideration
what
shall
become
of
any
one
of
us
who
have
tempted
our
Brother
or
Sister
to
sin
and
death
:
for
though
God
hath
spar'd
our
life
,
and
they
are
dead
and
their
debt-books
are
sealed
up
till
the
day
of
account
,
yet
the
mischief
of
our
sin
is
gone
before
us
,
and
it
is
like
a
murther
,
but
more
execrable
,
the
soul
is
dead
in
trespasses
and
sins
,
and
sealed
up
to
an
eternall
sorrow
,
and
thou
shalt
see
at
Dooms-day
what
damnable
uncharitablenesse
thou
hast
done
.
That
soul
that
cryes
to
those
rocks
to
cover
her
,
if
it
had
not
been
for
thy
perpetuall
temptations
,
might
have
followed
the
Lamb
in
a
white
robe
;
and
that
poor
man
that
is
cloathed
with
shame
and
flames
of
fire
,
would
have
shin'd
in
glory
,
but
that
thou
didst
force
him
to
be
partner
of
thy
basenesse
.
And
who
shall
pay
for
this
losse
?
a
soul
is
lost
by
thy
means
;
thou
hast
defeated
the
holy
purposes
of
the
Lord
's
bitter
passion
by
thy
impurities
;
and
what
shall
happen
to
thee
by
whom
thy
Brother
dies
eternally
?
Of
all
the
considerations
that
concern
this
part
of
the
horrors
of
Dooms-day
nothing
can
be
more
formidable
then
this
,
to
such
whom
it
does
concern
:
and
truly
it
concerns
so
many
,
and
amongst
so
many
,
perhaps
some
persons
are
so
tender
,
that
it
might
affright
their
hopes
and
discompose
their
industries
and
spritefull
labours
of
repentance
;
but
that
our
most
mercifull
Lord
hath
in
the
midst
of
all
the
fearfull
circumstances
of
his
second
coming
interwoven
this
one
comfort
relating
to
this
,
which
to
my
sense
seems
the
most
fearfull
and
killing
circumstance
:
Two
shall
be
grinding
at
one
mill
;
the
one
shall
be
taken
,
and
the
other
left
.
Two
shall
be
in
a
bed
;
the
one
shall
be
taken
,
and
the
other
left
;
that
is
,
those
who
are
confederate
in
the
same
fortunes
,
and
interests
,
and
actions
,
may
yet
have
a
different
sentence
:
for
an
early
and
an
active
repentance
will
wash
off
this
account
,
and
put
it
upon
the
tables
of
the
Crosse
;
and
though
it
ought
to
make
us
diligent
and
carefull
,
charitable
and
penitent
,
hugely
penitent
,
even
so
long
as
we
live
,
yet
when
we
shall
appear
together
,
there
is
a
mercy
that
shall
there
separate
us
,
who
sometimes
had
blended
each
other
in
a
common
crime
.
Blessed
be
the
mercies
of
of
God
,
who
hath
so
carefully
provided
a
fruitfull
shower
of
grace
to
refresh
the
miseries
and
dangers
of
the
greatest
part
of
mankind
.
Thomas
Aquinas
was
used
to
beg
of
God
that
he
might
never
be
tempted
from
his
low
fortune
to
Prelacies
and
dignities
Ecclesiasticall
;
and
that
his
minde
might
never
be
discomposed
or
polluted
with
the
love
of
any
creature
;
and
that
he
might
by
some
instrument
or
other
understand
the
state
of
his
deceased
Brother
;
and
the
story
sayes
,
that
he
was
heard
in
all
:
In
him
it
was
a
great
curiosity
,
or
the
passion
and
impertinencies
of
a
uselesse
charity
to
search
after
him
,
unlesse
he
had
some
other
personall
concernment
,
then
his
relation
of
kindred
.
But
truly
,
it
would
concern
very
many
to
be
solicitous
concerning
the
event
of
those
souls
with
whom
we
have
mingled
death
and
sin
;
for
many
of
those
sentences
which
have
passed
and
decreed
concerning
our
departed
relatives
,
will
concern
us
dearly
,
and
we
are
bound
in
the
same
bundles
,
and
shall
be
thrown
into
the
same
fires
,
unlesse
we
repent
for
our
own
sins
,
and
double
our
sorrows
for
their
damnation
.
5.
We
may
consider
that
this
infinite
multitude
of
men
and
women
,
Angels
and
Devils
,
is
not
ineffective
as
a
number
in
Pythagoras
Tables
,
but
must
needs
have
influence
upon
every
spirit
that
shall
there
appear
.
For
the
transactions
of
that
court
are
not
like
Orations
spoken
by
a
Grecian
Orator
in
the
circles
of
his
people
,
heard
by
them
that
croud
nearest
him
,
or
that
sound
limited
by
the
circles
of
aire
,
or
the
inclosure
of
a
wall
;
but
every
thing
is
represented
to
every
person
,
and
then
let
it
be
considered
,
when
thy
shame
and
secret
turpitude
,
thy
midnight
revels
and
secret
hypocrisies
,
thy
lustfull
thoughts
,
and
treacherous
designes
,
thy
falshood
to
God
and
startings
from
thy
holy
promises
,
thy
follies
and
impieties
shall
be
laid
open
before
all
the
world
,
and
that
then
shall
be
spoken
by
the
trumpet
of
an
Archangell
upon
the
house
top
,
the
highest
battlements
of
Heaven
,
all
those
filthy
words
and
lewd
circumstances
which
thou
didst
act
secretly
,
thou
wilt
find
that
thou
wilt
have
reason
strangely
to
be
ashamed
.
All
the
wise
men
in
the
world
shall
know
how
vile
thou
hast
been
:
and
then
consider
;
with
what
confusion
of
face
wouldst
thou
stand
in
the
presence
of
a
good
man
and
a
severe
,
if
peradventure
he
should
suddenly
draw
thy
curtain
,
and
finde
thee
in
the
sins
of
shame
and
lust
;
it
must
be
infinitely
more
,
when
God
and
all
the
Angels
of
heaven
and
earth
,
all
his
holy
myriads
,
and
all
his
redeemed
Saints
shall
stare
and
wonder
at
thy
impurities
and
follies
.
I
have
read
a
story
that
a
young
Gentleman
being
passionately
by
his
mother
disswaded
from
entring
into
the
severe
courses
of
a
religious
and
single
life
,
broke
from
her
importunity
by
saying
,
Volo
servare
animam
meam
,
I
am
resolved
by
all
means
to
save
my
soul.
But
when
he
had
undertaken
a
rule
with
passion
,
he
performed
it
carelesly
and
remifly
,
and
was
but
lukewarm
in
his
Religion
,
and
quickly
proceeded
to
a
melancholy
and
wearied
spirit
,
and
from
thence
to
a
sicknesse
and
the
neighbourhood
of
death
;
but
falling
into
an
agony
and
a
phantastick
vision
,
dream'd
that
he
saw
himself
summon'd
before
Gods
angry
throne
,
and
from
thence
hurryed
into
a
place
of
torments
,
where
espying
his
Mother
,
full
of
scorn
she
upbraided
him
with
his
former
answer
,
and
asked
him
,
Why
he
did
not
save
his
soul
,
by
all
means
,
according
as
he
undertook
.
But
when
the
sick
man
awaked
and
recovered
,
he
made
his
words
good
indeed
,
and
prayed
frequently
,
and
fasted
severely
,
and
laboured
humbly
,
and
conversed
charitably
,
and
mortified
himself
severely
,
and
refused
such
secular
solaces
which
other
good
men
received
to
refresh
and
sustain
their
infirmities
,
and
gave
no
other
account
to
them
that
asked
him
but
this
:
If
I
could
not
in
my
extasie
or
dream
endure
my
Mothers
upbraiding
my
follies
and
weak
Religion
,
how
shall
I
be
able
to
suffer
,
that
God
should
redargue
me
at
Dooms-day
,
and
the
Angels
reproach
my
lukewarmnesse
,
and
the
Devils
aggravate
my
sins
,
and
all
the
Saints
of
God
deride
my
follies
and
hypocrisies
?
The
effect
of
that
mans
consideration
may
serve
to
actuate
a
meditation
in
every
one
of
us
:
for
we
shall
all
be
at
that
passe
,
that
unlesse
our
shame
and
sorrowes
be
cleansed
by
a
timely
repentance
,
and
cover'd
by
the
Robe
of
Christ
,
we
shall
suffer
the
anger
of
God
,
the
scorn
of
Saints
and
Angels
,
and
our
own
shame
in
the
generall
assembly
of
all
mankind
.
This
argument
is
most
considerable
to
them
who
are
tender
of
their
precious
name
and
sensible
of
honour
;
if
they
rather
would
chuse
death
then
a
disgrace
,
poverty
rather
then
shame
,
let
them
remember
that
a
sinfull
life
will
bring
them
to
an
intolerable
shame
at
that
day
,
when
all
that
is
excellent
in
heaven
and
earth
shall
be
summon'd
as
witnesses
and
parties
in
a
fearfull
scrutiny
.
The
summe
is
this
;
All
that
are
born
of
Adam
shall
appear
before
God
and
his
Christ
,
and
all
the
innumerable
companies
of
Angels
and
Devils
shall
be
there
:
and
the
wicked
shall
be
afrighted
with
every
thing
they
see
;
and
there
they
shall
see
those
good
men
that
taught
them
the
waies
of
life
,
and
all
those
evill
persons
whom
themselves
have
tempted
into
the
waies
of
death
,
and
those
who
were
converted
upon
easier
termes
,
and
some
of
these
shall
shame
the
wicked
,
and
some
shall
curse
them
,
and
some
shall
upbraid
them
,
and
all
shall
amaze
them
,
and
yet
this
is
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
beginning
of
those
evils
which
shall
never
end
till
eternity
hath
a
period
;
but
concerning
this
they
must
first
be
judged
;
and
that
's
the
second
generall
consideration
,
We
must
appear
before
the
Judgement
seat
of
Christ
,
and
that
's
a
new
state
of
terrors
and
afrightments
.
Christ
who
is
our
Saviour
,
and
is
our
Advocate
,
shall
then
be
our
Judge
,
and
that
will
strangely
change
our
confidences
and
all
the
face
of
things
.
2.
That
's
then
the
place
and
state
of
our
appearance
,
Before
the
Judgement
seat
of
Christ
:
]
For
Christ
shall
rise
from
the
right
hand
of
his
Father
,
he
shall
descend
towards
us
and
ride
upon
a
cloud
,
and
shall
make
himself
illustrious
by
a
glorious
Majesty
,
and
an
innumerable
retinue
and
circumstances
of
terror
and
a
mighty
power
:
and
this
is
that
which
Origen
affirms
to
be
the
sign
of
the
Son
of
Man
.
Remalcus
de
Vaux
in
Harpocrate
divino
affirms
that
all
the
Greek
and
Latine
Fathers
consentientibus
animis
asseverant
,
hoc
signo
Crucem
Christi
significari
,
do
unanimously
affirm
that
the
representment
of
the
Crosse
,
is
the
sign
of
the
Son
of
Man
spoken
of
Mat.
24.
30.
And
indeed
they
affirm
it
very
generally
,
but
Origen
after
his
manner
is
singular
,
hoc
signum
Crucis
erit
,
cum
Dominus
ad
judicandum
venerit
,
so
the
Church
used
to
sing
,
and
so
it
is
in
the
Sibyls
verses
;
O
lignum
felix
in
quo
Deus
ipse
pependit
,
Nec
te
terra
capit
,
sed
coeli
tecta
videbis
Cum
renovata
Dei
facies
ignita
micabit
.
The
sign
of
the
Crosse
is
that
sign
of
the
Son
of
Man
,
when
the
Lord
shall
come
to
Judgement
:
and
from
those
words
of
Scripture
[
They
shall
look
on
him
whom
they
have
pierced
]
it
hath
been
freely
entertain'd
at
the
day
of
Judgement
,
Christ
shall
signifie
his
person
by
something
that
related
to
his
passion
,
his
crosse
,
or
his
wounds
,
or
both
.
I
list
not
to
spin
this
curious
cobweb
;
but
Origen's
opinion
seems
to
me
more
reasonable
;
and
it
is
more
agreeable
to
the
Majesty
and
Power
of
Christ
to
signifie
himself
with
proportions
of
his
glory
rather
then
of
his
humility
,
with
effects
of
his
being
exalted
into
Heaven
,
rather
then
of
his
poverty
and
sorrowes
upon
Earth
;
and
this
is
countenanced
better
by
some
Greek
copies
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
it
is
commonly
read
,
the
sign
of
the
Son
of
man
in
Heaven
,
that
is
(
say
they
)
the
signe
of
the
Son
of
man
imprinted
upon
a
cloud
;
but
it
is
in
others
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
signe
of
the
Son
of
man
who
is
in
the
heavens
;
not
that
the
signe
shall
bee
imprinted
on
a
cloud
,
or
in
any
part
of
the
heavens
,
but
that
hee
who
is
now
in
the
heavens
,
shall
when
he
comes
down
,
have
a
signe
and
signification
of
his
own
,
that
is
,
proper
to
him
,
who
is
there
glorified
,
and
shall
return
in
glory
;
and
he
disparages
the
beauty
of
the
Sun
,
who
inquires
for
a
Rule
to
know
when
the
Sun
shines
,
or
the
light
breaks
forth
from
its
chambers
of
the
East
;
and
the
Son
of
man
shall
need
no
other
signification
,
but
his
infinite
retinue
,
and
all
the
Angels
of
God
worshipping
him
,
and
sitting
upon
a
cloud
,
and
leading
the
heavenly
Host
,
and
bringing
his
Elect
with
him
,
and
being
clothed
with
the
robes
of
Majesty
,
and
trampling
upon
Devils
,
and
confounding
the
wicked
,
and
destroying
Death
:
but
all
these
great
things
shall
be
invested
with
such
strange
circumstances
,
and
annexes
of
Mightynesse
,
and
Divinity
,
that
all
the
world
shall
confesse
the
glories
of
the
Lord
;
and
this
is
sufficiently
signified
by
St.
Paul
,
We
shall
all
be
Rom.
4.
10.
set
before
the
throne
or
place
of
Christ's
judicature
;
For
it
is
written
,
As
I
live
,
saith
the
Lord
,
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confesse
to
God
:
that
is
,
at
the
day
of
Judgment
,
when
wee
are
placed
ready
to
receive
our
Sentence
,
all
knees
shall
bow
to
the
holy
Jesus
,
and
confesse
him
to
be
God
the
Lord
;
meaning
,
that
our
Lords
presence
shall
be
such
,
as
to
force
obeysance
from
Angels
,
and
Men
,
and
Devils
;
and
his
addresse
to
Judgement
shall
sufficiently
declare
his
Person
,
and
his
Office
,
and
his
proper
glories
.
This
is
the
greatest
Scene
of
Majesty
that
shall
be
in
that
day
,
till
the
Sentence
bee
pronounced
;
But
there
goes
much
before
this
which
prepares
all
the
world
to
the
expectation
and
consequent
reception
of
this
mighty
Judge
of
Men
and
Angels
.
The
Majesty
of
the
Judge
,
and
the
terrors
of
the
Judgement
shall
bee
spoken
aloud
by
the
immediate
forerunning
accidents
,
which
shall
bee
so
great
violences
to
the
old
constitutions
of
Nature
,
that
it
shall
break
her
very
bones
,
and
disorder
her
till
shee
be
destroyed
.
St.
Hierom
relates
out
of
the
Jews
books
,
that
their
Doctors
use
to
account
15
days
of
prodigie
immediately
before
Christ's
coming
,
and
to
every
day
assigne
a
wonder
,
any
one
of
which
,
if
wee
should
chance
to
see
in
the
days
of
our
flesh
,
it
would
affright
us
into
the
like
thoughts
,
which
the
old
world
had
when
they
saw
the
countreys
round
about
them
cover'd
with
water
,
and
the
Divine
vengeance
;
or
as
those
poor
people
neer
Adria
,
and
the
Mediterranean
sea
,
when
their
houses
and
Cities
are
entring
into
graves
,
and
the
bowells
of
the
earth
rent
with
convulsions
and
horrid
tremblings
.
The
sea
(
say
they
)
shall
rise
15
cubits
above
the
highest
Mountaines
,
and
thence
descend
into
hollownesse
,
and
a
prodigious
drought
,
and
when
they
are
reduc'd
again
to
their
usuall
proportions
,
then
all
the
beasts
and
creeping
things
,
the
monsters
,
and
the
usuall
inhabitants
of
the
sea
shall
be
gathered
together
,
and
make
fearfull
noyses
to
distract
Mankind
:
The
birds
shall
mourne
and
change
their
song
into
threnes
and
sad
accents
,
rivers
of
fire
shall
rise
from
East
to
West
,
and
the
stars
shall
be
rent
into
threds
of
light
,
and
scatter
like
the
beards
of
comets
;
Then
shall
bee
fearfull
earthquakes
,
and
the
rocks
shall
rend
in
pieces
,
the
trees
shall
distill
bloud
,
and
the
mountains
and
fairest
structures
shall
returne
unto
their
primitive
dust
;
the
wild
beasts
shall
leave
their
dens
and
come
into
the
companies
of
men
,
so
that
you
shall
hardly
tell
how
to
call
them
,
herds
of
Men
or
congregations
of
Beasts
;
Then
shall
the
Graves
open
,
and
give
up
their
dead
,
and
those
which
are
alive
in
nature
,
and
dead
in
fear
,
shall
be
forc'd
from
the
rocks
,
whither
they
went
to
hide
them
,
and
from
caverns
of
the
earth
,
where
they
would
fain
have
been
concealed
;
because
their
retirements
are
dismantled
,
and
their
rocks
are
broken
into
wider
ruptures
,
and
admit
a
strange
light
into
their
secret
bowels
;
and
the
men
being
forc'd
abroad
into
the
theatre
of
mighty
horrors
shall
run
up
and
downe
distracted
and
at
their
wits
end
;
and
then
some
shall
die
,
and
some
shall
bee
changed
,
and
by
this
time
the
Elect
shall
bee
gathered
together
from
the
foure
quarters
of
the
world
,
and
Christ
shall
come
along
with
them
to
judgment
.
These
signes
,
although
the
Jewish
Doctors
reckon
them
by
order
and
a
method
,
concerning
which
they
had
no
revelation
(
that
appeares
)
nor
sufficiently
credible
tradition
,
yet
for
the
main
parts
of
the
things
themselves
,
the
holy
Scripture
records
Christs
own
words
,
and
concerning
the
most
terrible
of
them
;
the
summe
of
which
,
as
Christ
related
them
,
and
his
Apostles
recorded
and
explicated
,
is
this
:
The
earth
shall
tremble
,
and
the
powers
of
the
heavens
shall
bee
shaken
,
the
sun
shall
bee
turned
into
darknesse
,
and
the
moon
into
bloud
;
that
is
,
there
shall
bee
strange
eclipses
of
the
Sun
,
and
fearfull
aspects
in
the
Moon
,
who
when
she
is
troubled
looks
red
like
bloud
;
The
rocks
shall
rend
,
and
the
elements
shall
melt
with
fervent
heat
.
The
heavens
shall
bee
rolled
up
like
a
parchment
,
the
earth
shall
bee
burned
with
fire
,
the
hils
shall
be
like
wax
,
for
there
shall
goe
a
fire
before
him
,
and
a
mighty
tempest
shall
be
stirred
round
about
him
:
Dies
irae
,
Dies
illa
Solvet
sêclum
in
favillâ
,
Teste
David
cum
Sibyllâ
.
The
Trumpet
of
God
shall
sound
,
and
the
voice
of
the
Archangell
,
that
is
,
of
him
who
is
the
Prince
of
all
that
great
army
of
Spirits
,
which
shall
then
attend
their
Lord
,
and
wait
upon
and
illustrate
his
glory
;
and
this
also
is
part
of
that
which
is
called
the
signe
of
the
Son
of
Man
;
for
the
fulfilling
of
all
these
praedictions
,
and
the
preaching
the
Gospel
to
all
Nations
,
and
the
Conversion
of
the
Jews
,
and
these
prodigies
,
and
the
Addresse
of
Majesty
make
up
that
signe
.
The
notice
of
which
things
some
way
or
other
came
to
the
very
Heathen
themselves
,
who
were
alarum'd
into
caution
and
sobriety
by
these
dreadfull
remembrances
:
—
Sic
cum
compage
solutâ
Saecula
tot
mundt
suprema
coëgerit
hora
Antiquum
repetens
,
iterum
chaos
,
omnia
mistis
Sidera
sideribus
concurrent
:
ignea
pontum
Astra
petent
,
tellus
extendere
littora
nolet
,
Excutietque
fretum
;
fratri
contraria
Phoebe
Ibit
—
Totaque
discors
Machina
divulsi
turbabit
foedera
Mundi
.
Lucan
.
l.
1.
Which
things
when
they
are
come
to
passe
,
it
will
be
no
wonder
if
mens
hearts
shall
faile
them
for
feare
,
and
their
wits
bee
lost
with
guilt
,
and
their
fond
hopes
destroyed
by
prodigie
and
amazement
;
but
it
will
bee
an
extreme
wonder
,
if
the
consideration
and
certain
expectation
of
these
things
shall
not
awake
our
sleeping
spirits
,
and
raise
us
from
the
death
of
Sin
,
and
the
basenesse
of
vice
and
dishonorable
actions
,
to
live
soberly
and
temperately
,
chastly
and
justly
,
humbly
and
obediently
,
that
is
,
like
persons
that
believe
all
this
,
and
such
who
are
not
mad
men
or
fools
,
but
will
order
their
actions
according
to
these
notices
.
For
if
they
doe
not
believe
these
things
,
where
is
their
Faith
?
If
they
doe
believe
them
,
and
sin
on
,
and
doe
as
if
there
were
no
such
thing
to
come
to
passe
,
where
is
their
Prudence
,
and
what
is
their
hopes
,
and
where
their
Charity
?
how
doe
they
differ
from
beasts
,
save
that
they
are
more
foolish
?
for
beasts
goe
on
and
consider
not
,
because
they
cannot
;
but
we
can
consider
,
and
will
not
;
we
know
that
strange
terrors
shall
affright
us
all
,
and
strange
deaths
and
torments
shall
seise
upon
the
wicked
,
and
that
we
cannot
escape
,
and
the
rocks
themselves
will
not
bee
able
to
hide
us
from
the
fears
of
those
prodigies
which
shall
come
before
the
day
of
Judgement
;
and
that
the
mountains
(
though
when
they
are
broken
in
pieces
we
call
upon
them
to
fall
upon
us
)
shall
not
be
able
to
secure
us
one
minute
from
the
present
vengeance
;
and
yet
we
proceed
with
confidence
or
carelesnesse
,
and
consider
not
that
there
is
no
greater
folly
in
the
world
,
then
for
a
man
to
neglect
his
greatest
interest
,
and
to
die
for
trifles
and
little
regards
,
and
to
become
miserable
for
such
interests
which
are
not
excusable
in
a
Childe
.
He
that
is
youngest
hath
not
long
to
live
:
Hee
that
is
thirty
,
forty
,
or
fifty
yeares
old
,
hath
spent
most
of
his
life
,
and
his
dream
is
almost
done
,
and
in
a
very
few
moneths
hee
must
be
cast
into
his
eternall
portion
;
that
is
,
hee
must
be
in
an
unalterable
condition
,
his
finall
Sentence
shall
passe
according
as
hee
shall
then
bee
found
:
and
that
will
be
an
intolerable
condition
,
when
he
shall
have
reason
to
cry
out
in
the
bitternesse
of
his
soule
,
Eternall
woe
is
to
mee
,
who
refus'd
to
consider
when
I
might
have
been
saved
and
secured
from
this
intolerable
calamity
.
But
I
must
descend
to
consider
the
particulars
and
circumstances
of
the
great
consideration
,
Christ
shall
be
our
Judge
at
Doomes-day
.
SERMON
,
II.
Part
II.
1.
IF
we
consider
the
person
of
the
Judge
,
we
first
perceive
that
he
is
interested
in
the
injury
of
the
crimes
he
is
to
sentence
.
Videbunt
quem
crucifixerunt
,
and
they
shal
look
on
him
whom
they
have
pierced
.
It
was
for
thy
sins
that
the
Judge
did
suffer
such
unspeakable
pains
as
were
enough
to
reconcile
all
the
world
to
God
:
The
summe
and
spirit
of
which
pains
could
not
be
better
understood
then
by
the
consequence
of
his
own
words
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
meaning
,
that
he
felt
such
horrible
,
pure
,
unmingled
sorrowes
,
that
although
his
humane
nature
was
personally
united
to
the
Godhead
,
yet
at
that
instant
he
felt
no
comfortable
emanations
by
sensible
perception
from
the
Divinity
,
but
he
was
so
drenched
in
sorrow
,
that
the
Godhead
seemed
to
have
forsaken
him
.
Beyond
this
,
nothing
can
be
added
:
but
then
,
that
thou
hast
for
thy
own
particular
made
all
this
in
vain
and
ineffective
,
that
Christ
thy
Lord
and
Judge
should
be
tormented
for
nothing
,
that
thou
wouldst
not
accept
felicity
and
pardon
when
he
purchased
them
at
so
dear
a
price
,
must
needs
be
an
infinite
condemnation
to
such
persons
.
How
shalt
thou
look
upon
him
that
fainted
and
dyed
for
love
of
thee
,
and
thou
didst
scorn
his
miraculous
mercies
?
How
shall
we
dare
to
behold
that
holy
face
that
brought
salvation
to
us
,
and
we
turned
away
and
fell
in
love
with
death
,
and
kissed
deformity
and
sins
?
and
yet
in
the
beholding
that
face
consists
much
of
the
glories
of
eternity
.
All
the
pains
and
passions
,
the
sorrowes
and
the
groans
,
the
humility
and
poverty
,
the
labours
and
the
watchings
,
the
Prayers
and
the
Sermons
,
the
miracles
and
the
prophecies
,
the
whip
and
the
nails
,
the
death
and
the
buriall
,
the
shame
and
the
smart
,
the
Crosse
and
the
grave
of
Jesus
shall
be
laid
upon
thy
score
,
if
thou
hast
refused
the
mercies
and
design
of
all
their
holy
ends
and
purposes
.
And
if
we
remember
what
a
calamity
that
was
which
broke
the
Jewish
Nation
in
pieces
,
when
Christ
came
to
judge
them
for
their
murdering
him
who
was
their
King
and
the
Prince
of
life
,
and
consider
that
this
was
but
a
dark
image
of
the
terrors
of
the
day
of
Judgement
,
we
may
then
apprehend
that
there
is
some
strange
unspeakable
evill
that
attends
them
that
are
guilty
of
this
death
,
and
of
so
much
evill
to
their
Lord
.
Now
it
is
certain
if
thou
wilt
not
be
saved
by
his
death
,
you
are
guilty
of
his
death
;
if
thou
wilt
not
suffer
him
to
save
thee
,
thou
art
guilty
of
destroying
him
;
and
then
let
it
be
considered
what
is
to
be
expected
from
that
Judge
before
whom
you
stand
as
his
murtherer
and
betrayer
.
*
But
this
is
but
half
of
this
consideration
.
2.
Christ
may
be
crucified
again
,
and
upon
a
new
account
put
to
an
open
shame
.
For
after
that
Christ
had
done
all
this
by
the
direct
actions
of
his
Priestly
Office
,
of
sacrificing
himself
for
us
,
he
hath
also
done
very
many
things
for
us
which
are
also
the
fruits
of
his
first
love
and
prosecutions
of
our
redemption
.
I
will
not
instance
in
the
strange
arts
of
mercy
that
our
Lord
uses
to
bring
us
to
live
holy
lives
;
But
I
consider
,
that
things
are
so
ordered
,
and
so
great
a
value
set
upon
our
souls
since
they
are
the
images
of
God
,
and
redeemed
by
the
Bloud
of
the
holy
Lamb
,
that
the
salvation
of
our
souls
is
reckoned
as
a
part
of
Christs
reward
,
a
part
of
the
glorification
of
his
humanity
.
Every
sinner
that
repents
causes
joy
to
Christ
,
and
the
joy
is
so
great
that
it
runs
over
and
wets
the
fair
brows
and
beauteous
locks
of
Cherubims
and
Seraphims
,
and
all
the
Angels
have
a
part
of
that
banquet
;
Then
it
is
that
our
blessed
Lord
feels
the
fruits
of
his
holy
death
,
the
acceptation
of
his
holy
sacrifice
,
the
graciousnesse
of
his
person
,
the
return
of
his
prayers
.
For
all
that
Christ
did
or
suffer'd
,
and
all
that
he
now
does
as
a
Priest
in
heaven
,
is
to
glorifie
his
Father
by
bringing
souls
to
God
:
For
this
it
was
that
he
was
born
and
dyed
,
that
he
descended
from
heaven
to
earth
,
from
life
to
death
,
from
the
crosse
to
the
grave
;
this
was
the
purpose
of
his
resurrection
and
ascension
,
of
the
end
and
design
of
all
the
miracles
and
graces
of
God
manifested
to
all
the
world
by
him
;
and
now
what
man
is
so
vile
,
such
a
malicious
fool
,
that
will
refuse
to
bring
joy
to
his
Lord
by
doing
himself
the
greatest
good
in
the
world
?
They
who
refuse
to
do
this
,
are
said
to
crucifie
the
Lord
of
life
again
,
and
put
him
to
an
open
shame
:
that
is
,
they
,
as
much
as
in
them
lies
,
bring
Christ
from
his
glorious
joyes
to
the
labours
of
his
life
,
and
the
shame
of
his
death
;
they
advance
his
enemies
,
and
refuse
to
advance
the
Kingdome
of
their
Lord
;
they
put
themselves
in
that
state
in
which
they
were
when
Christ
came
to
dye
for
them
;
and
now
that
he
is
in
a
state
that
he
may
rejoyce
over
them
,
(
for
he
hath
done
all
his
share
towards
it
)
every
wicked
man
takes
his
head
from
the
blessing
,
and
rather
chuses
that
the
Devill
should
rejoyce
in
his
destruction
,
then
that
his
Lord
should
triumph
in
his
felicity
.
And
now
upon
the
supposition
of
these
premises
,
we
may
imagine
that
it
will
be
an
infinite
amazement
to
meet
that
Lord
to
be
our
Judge
whose
person
we
have
murdered
,
whose
honour
we
have
disparaged
,
whose
purposes
we
have
destroyed
,
whose
joyes
we
have
lessened
,
whose
passion
we
have
made
ineffectuall
,
and
whose
love
we
have
trampled
under
our
profane
and
impious
feet
.
3.
But
there
is
yet
a
third
part
of
this
consideration
.
As
it
will
be
inquir'd
at
the
day
of
Judgement
concerning
the
dishonours
to
the
person
of
Christ
,
so
also
concerning
the
profession
and
institution
of
Christ
,
and
concerning
his
poor
Members
;
for
by
these
also
we
make
sad
reflexions
upon
our
Lord
.
Every
man
that
lives
wickedly
disgraces
the
religion
and
institution
of
Jesus
,
he
discourages
strangers
from
entring
into
it
,
he
weakens
the
hands
of
them
that
are
in
already
,
and
makes
that
the
adversaries
speak
reproachfully
of
the
Name
of
Christ
;
but
although
it
is
certain
our
Lord
and
Judge
will
deeply
resent
all
these
things
,
yet
there
is
one
thing
which
he
takes
more
tenderly
,
and
that
is
,
the
uncharitablenesse
of
men
towards
his
poor
:
It
shall
then
be
upbraided
to
them
by
the
Judge
,
that
himself
was
hungry
and
they
refused
to
give
meat
to
him
that
gave
them
his
body
and
heart-bloud
,
to
feed
them
and
quench
their
thirst
;
that
they
denyed
a
robe
to
cover
his
nakednesse
,
and
yet
he
would
have
cloathed
their
souls
with
the
robe
of
his
righteousnesse
,
lest
their
souls
should
be
found
naked
in
the
day
of
the
Lords
visitation
;
and
all
this
unkindnesse
is
nothing
but
that
evill
men
were
uncharitable
to
their
Brethren
,
they
would
not
feed
the
hungry
,
nor
give
drink
to
the
thirsty
,
nor
cloath
the
naked
,
nor
relieve
their
Brothers
needs
,
nor
forgive
his
follies
,
nor
cover
their
shame
,
nor
turn
their
eyes
from
delighting
in
their
affronts
and
evill
accidents
;
this
is
it
which
our
Lord
will
take
so
tenderly
,
that
his
Brethren
for
whom
he
died
,
who
suck'd
the
paps
of
his
Mother
,
that
fed
on
his
Body
and
are
nourished
with
his
Bloud
,
whom
he
hath
lodg'd
in
his
heart
and
entertains
in
his
bosome
,
the
partners
of
his
Spirit
and
co-heirs
of
his
inheritance
,
that
these
should
be
deny'd
relief
and
suffered
to
go
away
ashamed
,
and
unpitied
;
this
our
blessed
Lord
will
take
so
ill
,
that
all
those
who
are
guilty
of
this
unkindnesse
,
have
no
reason
to
expect
the
favour
of
the
Court.
4.
To
this
if
we
adde
the
almightinesse
of
the
Judge
,
his
infinite
wisdome
and
knowledge
of
all
causes
,
and
all
persons
,
and
all
circumstances
,
that
he
is
infinitely
just
,
inflexibly
angry
,
and
impartiall
in
his
sentence
,
there
can
be
nothing
added
either
to
the
greatness
or
the
requisites
of
a
terrible
and
an
Almighty
Judge
.
For
who
can
resist
him
who
is
Almighty
?
Who
can
evade
his
scrutiny
that
knows
all
things
?
Who
can
hope
for
pity
of
him
that
is
inflexible
?
Who
can
think
to
be
exempted
when
the
Judge
is
righteous
and
impartial
?
But
in
all
these
annexes
of
the
great
Judge
,
that
which
I
shal
now
remark
,
is
that
indeed
which
hath
terror
in
it
,
and
that
is
,
the
severity
of
our
Lord
.
For
then
is
the
day
of
vengeance
and
recompenses
,
and
no
mercy
at
all
shall
be
shewed
,
but
to
them
that
are
the
sons
of
mercy
;
for
the
other
,
their
portion
is
such
as
can
be
expected
from
these
premises
.
1.
If
we
remember
the
instances
of
Gods
severity
in
this
life
,
in
the
daies
of
mercy
and
repentance
,
in
those
dayes
when
Judgement
waits
upon
Mercy
,
and
receives
lawes
by
the
rules
and
measures
of
pardon
,
and
that
for
all
the
rare
streams
of
loving
kindnesse
issuing
out
of
Paradise
and
refreshing
all
our
fields
with
a
moisture
more
fruitfull
then
the
flouds
of
Nilus
,
still
there
are
mingled
some
stormes
and
violences
,
some
fearfull
instances
of
the
Divine
Justice
,
we
may
more
readily
expect
it
will
be
worse
,
infinitely
worse
at
that
day
,
when
Judgement
shall
ride
in
triumph
,
and
Mercy
shall
be
the
accuser
of
the
wicked
.
But
so
we
read
,
and
are
commanded
to
remember
,
because
they
are
written
for
our
example
,
that
God
destroyed
at
once
five
cities
of
the
plain
,
and
all
the
country
,
and
Sodome
and
her
sisters
are
set
forth
for
an
example
,
suffering
the
vengeance
of
eternall
fire
.
Fearfull
it
was
when
God
destroyed
at
once
23000
for
fornication
,
and
an
exterminating
Angell
in
one
night
killed
185000
of
the
Assyrians
,
and
the
first
born
of
all
the
families
of
Egypt
,
and
for
the
sin
of
David
in
numbring
the
people
threescore
and
ten
thousand
of
the
people
dyed
,
and
God
sent
ten
tribes
into
captivity
and
eternall
oblivion
and
indistinction
from
a
common
people
for
their
idolatry
.
Did
not
God
strike
Corah
and
his
company
with
fire
from
Heaven
?
and
the
earth
open'd
and
swallowed
up
the
congregation
of
Abiram
?
And
is
not
evill
come
upon
all
the
world
for
one
sin
of
Adam
?
Did
not
the
anger
of
God
break
the
nation
of
the
Jewes
all
in
pieces
with
judgements
so
great
,
that
no
nation
ever
suffered
the
like
,
because
none
ever
sin'd
so
?
And
at
once
it
was
done
,
that
God
in
anger
destroyed
all
the
world
,
and
eight
persons
only
escaped
the
angry
Baptisme
of
water
,
and
yet
this
world
is
the
time
of
mercy
;
God
hath
open'd
here
his
Magazines
,
and
sent
his
holy
Son
as
the
great
channell
and
fountain
of
it
too
:
here
he
delights
in
mercy
,
and
in
judgement
loves
to
remember
it
,
and
it
triumphs
over
all
his
works
,
and
God
contrives
instruments
and
accidents
,
chances
and
designs
,
occasions
and
opportunities
for
mercy
:
if
therefore
now
the
anger
of
God
makes
such
terrible
eruptions
upon
the
wicked
people
that
delight
in
sin
,
how
great
may
we
suppose
that
anger
to
be
,
how
severe
that
Judgement
,
how
terrible
that
vengeance
,
how
intolerable
those
inflictions
which
God
reserves
for
the
full
effusion
of
indignation
on
the
great
day
of
vengeance
?
2.
We
may
also
guesse
at
it
by
this
;
if
God
upon
all
single
instances
,
and
in
the
midst
of
our
sins
,
before
they
are
come
to
the
full
,
and
sometimes
in
the
beginning
of
an
evill
habit
be
so
fierce
in
his
anger
,
what
can
we
imagine
it
to
be
,
in
that
day
when
the
wicked
are
to
drink
the
dregs
of
that
horrid
potion
,
and
count
over
all
the
particulars
of
their
whole
treasure
of
wrath
?
This
is
the
Rom.
2.
5.
day
of
wrath
,
and
God
shall
reveal
,
or
,
bring
forth
his
righteous
Judgements
.
The
expression
is
taken
from
Deut.
32.
34.
Is
not
this
laid
up
in
store
with
me
,
and
sealed
up
among
my
treasures
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
restore
it
in
the
day
of
vengeance
,
for
the
Lord
shall
judge
his
people
,
and
repent
himself
for
his
servants
.
For
so
did
the
Lybian
Lion
that
was
brought
up
under
discipline
,
and
taught
to
endure
blowes
,
and
eat
the
meat
of
order
and
regular
provision
,
and
to
suffer
gentle
usages
,
and
the
familiarities
of
societies
;
but
once
he
brake
out
into
his
own
wildnesse
,
Dedidicit
pacem
subitò
feritate
reversâ
,
and
kil'd
two
Roman
boyes
;
but
those
that
forrage
in
the
Lybian
mountains
tread
down
and
devour
all
that
they
meet
or
master
;
and
when
they
have
fasted
two
dayes
,
lay
up
an
anger
great
as
is
their
appetite
,
and
bring
certain
death
to
all
that
can
be
overcome
:
God
is
pleased
to
compare
himself
to
a
Lion
;
and
though
in
this
life
he
hath
confin'd
himself
with
promises
and
gracious
emanations
of
an
infinite
goodnesse
,
and
limits
himself
by
conditions
and
covenants
,
and
suffers
himself
to
be
overcome
by
prayers
,
and
himself
hath
invented
wayes
of
atonement
and
expiation
,
yet
when
he
is
provoked
by
our
unhandsome
and
unworthy
actions
,
he
makes
sudden
breaches
,
and
tears
some
of
us
in
pieces
,
and
of
others
he
breaks
their
bones
or
affrights
their
hopes
and
secular
gayeties
,
and
fils
their
house
with
mourning
and
Cypresse
,
and
groans
and
death
:
But
when
this
Lion
of
the
tribe
of
Judah
shall
appear
upon
his
own
mountain
,
the
mountain
of
the
Lord
,
in
his
naturall
dresse
of
Majesty
,
and
that
Justice
shall
have
her
chain
and
golden
fetters
taken
off
,
then
Justice
shall
strike
,
and
Mercy
shall
not
hold
her
hands
;
she
shall
strike
sore
strokes
,
and
pity
shall
not
break
the
blow
;
and
God
shall
account
with
us
by
minutes
,
and
for
words
,
and
for
thoughts
,
and
then
he
shall
be
severe
to
mark
what
is
done
amisse
;
and
that
Justice
may
reign
intirely
,
God
shall
open
the
wicked
mans
treasure
,
and
tell
the
sums
,
and
weigh
grains
and
scruples
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Philo
upon
the
place
of
Deuteronomy
before
quoted
:
As
there
are
treasures
of
good
things
;
and
God
hath
Crowns
and
Scepters
in
store
for
his
Saints
and
servants
,
and
Coronets
for
Martyrs
,
and
Rosaries
for
Virgins
,
and
Phials
full
of
Prayers
,
and
bottles
full
of
tears
,
and
a
register
of
sighs
and
penitentiall
groans
:
so
God
hath
a
treasure
of
wrath
and
fury
,
of
scourges
and
scorpions
,
and
then
shall
be
produced
the
shame
of
lust
,
and
the
malice
of
envie
,
and
the
groans
of
the
oppressed
,
and
the
persecutions
of
the
Saints
,
and
the
cares
of
covetousnesse
,
and
the
troubles
of
ambition
,
and
the
insolencies
of
traitors
,
and
the
violences
of
rebels
,
and
the
rage
of
anger
,
and
the
uneasinesse
of
impatience
,
and
the
restlesnesse
of
unlawfull
desires
;
and
by
this
time
the
monsters
and
diseases
will
be
numerous
,
and
intolerable
,
when
Gods
heavie
hand
shall
presse
the
sanies
and
the
intolerablenesse
,
the
obliquity
and
the
unreasonablenesse
,
the
amazement
and
the
disorder
,
the
smart
and
the
sorrow
,
the
guilt
and
the
punishment
out
from
all
our
sins
,
and
pour
them
into
one
chalice
,
and
mingle
them
with
an
infinite
wrath
,
and
make
the
wicked
drink
off
all
the
vengeance
,
and
force
it
down
their
unwilling
throats
with
the
violence
of
Devils
and
accursed
Spirits
.
3.
We
may
guesse
at
the
severity
of
the
Judge
by
the
lesser
strokes
of
that
Judgement
which
he
is
pleased
to
send
upon
sinners
in
this
world
,
to
make
them
afraid
of
the
horrible
pains
of
Dooms-day
:
I
mean
the
torments
of
an
unquiet
conscience
,
the
amazement
and
confusions
of
some
sins
and
some
persons
.
For
I
have
sometimes
seen
persons
surpriz'd
in
a
base
action
,
and
taken
in
the
circumstances
of
crafty
theft
,
and
secret
unjustices
before
their
excuse
was
ready
;
They
have
changed
their
colour
,
their
speech
hath
faltered
,
their
tongue
stammer'd
,
their
eyes
did
wander
and
fix
no
where
,
till
shame
made
them
sink
into
their
hollow
eye-pits
to
retreat
from
the
images
and
circumstances
of
discovery
;
their
wits
are
lost
,
their
reason
uselesse
,
the
whole
order
of
their
soul
is
discomposed
,
and
they
neither
see
,
nor
feel
,
nor
think
as
they
use
to
do
,
but
they
are
broken
into
disorder
by
a
stroke
of
damnation
and
a
lesser
stripe
of
hell
;
but
then
if
you
come
to
observe
a
guilty
and
a
base
murtherer
,
a
condemned
traytor
,
and
see
him
harrassed
first
by
an
evill
conscience
,
and
then
pull'd
in
pieces
by
the
hangmans
hooks
,
or
broken
upon
sorrows
and
the
wheel
,
we
may
then
guesse
(
as
well
as
we
can
in
this
life
)
what
the
pains
of
that
day
shall
be
to
accursed
souls
:
But
those
we
shall
consider
afterwards
in
their
proper
scene
;
now
only
we
are
to
estimate
the
severity
of
our
Judge
by
the
intolerablenesse
of
an
evill
conscience
;
if
guilt
will
make
a
man
despair
,
and
despair
will
make
a
man
mad
,
confounded
and
dissolved
in
all
the
regions
of
his
senses
and
more
noble
faculties
,
that
he
shall
neither
feel
,
nor
hear
,
nor
see
any
thing
but
spectres
and
illusions
,
devils
and
frightfull
dreams
,
and
hear
noises
,
and
shriek
fearfully
,
and
look
pale
and
distracted
like
a
hopelesse
man
from
the
horrors
and
confusions
of
a
lost
battell
upon
which
all
his
hopes
did
stand
,
then
the
wicked
must
at
the
day
of
Judgement
expect
strange
things
and
fearfull
,
and
such
which
now
no
language
can
expresse
,
and
then
no
patience
can
endure
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Then
only
it
can
truly
be
said
that
he
is
inflexible
and
inexorable
.
No
prayers
then
can
move
him
,
no
groans
can
cause
him
to
pity
thee
:
therefore
pity
thy self
in
time
,
that
when
the
Judge
comes
thou
mayest
be
one
of
the
sons
of
everlasting
mercy
,
to
whom
pity
belongs
as
part
of
thine
inheritance
;
for
all
else
shall
without
any
remorse
(
except
his
own
)
be
condemned
by
the
horrible
sentence
.
4.
That
all
may
think
themselves
concerned
in
this
consideration
,
let
us
remember
that
even
the
righteous
and
most
innocent
shall
passe
through
a
severe
triall
.
Many
of
the
Ancients
explicated
this
severity
by
the
fire
of
conflagration
,
which
say
they
shall
purifie
those
souls
at
the
day
of
Judgement
,
which
in
this
life
have
built
upon
the
foundation
hay
and
stubble
,
works
of
folly
and
false
opinions
,
and
states
of
imperfection
.
So
S.
Austins
Doctrine
was
,
Hoc
aget
caminus
,
alios
in
sinistrâ
separabit
,
alios
in
In
Psal.
103.
dextrâ
quodam
modo
eliquabit
,
The
great
fire
at
Dooms-day
shall
throw
some
into
the
portion
of
the
left
hand
,
and
others
shall
be
purified
and
represented
on
the
right
:
and
the
same
is
affirmed
by
Origen
[
](A63888-e4310-b)*
*
In
Ierem.
hom.
13.
&
in
Luk.
hom
.
14.
&
Lactantius
lib.
7.
instit.
c.
21.
Hilarius
in
Psal.
118.
octon
.
3.
&
in
Mat.
can.
2.
and
Lactantius
;
and
S.
Hilary
thus
expostulates
,
Since
we
are
to
give
account
for
every
idle
word
,
shall
we
long
for
the
day
of
Judgement
,
in
quo
est
nobis
indefessus
ille
ignis
obeundus
in
quo
subeunda
sunt
gravia
illa
expiandae
à
peccatis
animae
supplicia
,
Wherein
we
must
every
one
of
us
passe
that
unwearied
fire
in
which
those
grievous
punishments
for
expiating
the
soul
from
sins
must
be
endured
;
for
to
such
as
have
been
baptized
with
the
Holy
Ghost
it
remaineth
that
they
be
consummated
with
the
fire
of
Judgement
.
And
S.
Ambrose
addes
,
That
if
any
be
as
Peter
or
as
John
,
they
are
baptiz'd
with
this
fire
,
and
he
that
it
purged
here
had
need
to
be
purged
there
again
:
Illic
quoque
nos
purificet
quando
dicat
dominus
,
Intrate
in
requiem
mean
,
Let
him
also
purifie
us
,
that
every
one
of
us
being
burned
with
that
flaming
sword
,
not
burned
up
or
consumed
,
we
may
enter
into
Paradise
and
give
thanks
unto
the
Lord
In
Psal.
118.
serm.
3.
who
hath
brought
us
into
a
place
of
refreshment
.
This
opinion
of
theirs
is
,
in
the
main
of
it
,
very
uncertain
,
relying
upon
the
sense
of
some
obscure
places
of
Scripture
,
is
only
apt
to
represent
the
great
severity
of
the
Judge
at
that
day
,
and
it
hath
in
it
this
only
certainty
,
that
even
the
most
innocent
person
hath
great
need
of
mercy
,
and
he
that
hath
the
greatest
cause
of
confidence
,
although
he
runs
to
no
rocks
to
hide
him
,
yet
he
runs
to
the
protection
of
the
Crosse
,
and
hides
himself
under
the
shadow
of
the
Divine
mercies
:
and
he
that
shall
receive
the
absolution
of
the
blessed
sentence
,
shall
also
suffer
the
terrors
of
the
day
,
and
the
fearfull
circumstances
of
Christs
coming
.
The
effect
of
this
consideration
is
this
:
That
if
the
righteous
scarcely
be
saved
,
where
shall
the
wicked
and
the
sinner
appear
?
Quid
faciet
virgula
deserti
,
ubi
concutretur
cedrus
Paradisi
?
Quid
faciet
agnus
,
cumtremit
aries
?
Si
coelum
fugiat
,
ubi
manebit
terra
?
said
S.
Gregory
.
And
if
S.
Paul
whose
conscience
accus'd
him
not
,
yet
durst
not
be
too
confident
,
because
he
was
not
hereby
justified
,
but
might
be
found
faulty
by
the
severer
Judgement
of
his
Lord
;
how
shall
we
appear
with
all
our
crimes
and
evill
habits
round
about
us
?
If
there
be
need
of
much
mercy
to
the
servants
and
friends
of
the
Judge
,
then
his
enemies
shall
not
be
able
to
stand
up
right
in
Judgement
.
5.
But
the
matter
is
still
of
more
concernment
.
The
Pharisees
beleeved
that
they
were
innocent
if
they
abstained
from
criminall
actions
,
such
as
were
punishable
by
the
Judge
;
and
many
Christians
think
all
is
well
with
them
,
if
they
abstain
from
such
sins
as
have
a
name
in
the
Tables
of
their
Lawes
:
But
because
some
sins
are
secret
and
not
discernible
by
man
;
others
are
publick
,
but
not
punished
,
because
they
are
frequent
and
perpetuall
,
and
without
externall
mischiefs
in
some
instances
,
and
only
provocations
against
God
;
men
think
that
in
their
concernments
they
have
no
place
:
and
such
are
jeering
and
many
instances
of
wantonnesse
,
and
revelling
,
doing
petty
spites
,
and
doggednesse
,
and
churlishnesse
,
lying
and
pride
:
and
beyond
this
,
some
are
very
like
vertues
;
as
too
much
gentlenesse
and
slacknesse
in
government
,
or
too
great
severity
and
rigor
of
animadversions
,
bitternesse
in
reproof
of
sinners
,
uncivill
circumstances
,
imprudent
handlings
of
some
criminals
,
and
zeal
;
Nay
there
are
some
vile
things
,
which
through
the
evill
discoursings
and
worse
manners
of
men
are
passed
into
an
artificiall
and
false
reputation
,
and
men
are
accounted
wits
for
talking
Atheistically
,
and
valiant
for
being
murderers
,
and
wise
for
deceiving
and
circumventing
our
Brothers
;
and
many
irregularities
more
,
for
all
which
we
are
safe
enough
here
.
But
when
the
day
of
Judgement
comes
,
these
shall
be
called
to
a
severe
account
,
for
the
Judge
is
omniscient
and
knows
all
things
,
and
his
tribunall
takes
cognisance
of
all
causes
,
and
hath
a
coërcitive
for
all
,
all
things
are
naked
and
open
to
his
eyes
(
saith
S.
Paul
)
therefore
nothing
shall
Heb.
4.
escape
for
being
secret
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
all
prejudices
being
laid
aside
it
shall
be
considered
concerning
our
evill
rules
,
and
false
principles
;
Cum
cepero
tempus
,
ego
justitias
Psal.
74.
judicabo
;
when
I
shall
receive
the
people
,
I
shall
judge
according
unto
right
:
so
we
read
;
[
When
we
shall
receive
time
,
I
will
judge
justices
and
judgements
]
so
the
vulgar
Latin
reads
it
;
that
is
,
in
the
day
of
the
Lord
,
when
time
is
put
into
his
hand
and
time
shall
be
no
more
,
he
shall
judge
concerning
those
judgements
when
men
here
make
of
things
below
;
and
the
fighting
man
shall
perceive
the
noises
of
drunkards
and
fools
that
cryed
him
up
for
daring
to
kill
his
Brother
,
to
have
been
evill
principles
;
and
then
it
will
be
declared
by
strange
effects
,
that
wealth
is
not
the
greatest
fortune
;
and
ambition
was
not
but
an
ill
counsellor
;
and
to
lye
for
a
good
cause
was
no
piety
;
and
to
do
evill
for
the
glory
of
God
was
but
an
ill
worshipping
him
;
and
that
good
nature
was
not
well
imploy'd
when
it
spent
it self
in
vicious
company
,
and
evill
compliances
;
and
that
piety
was
not
softnesse
and
want
of
courage
;
and
that
poverty
ought
not
to
have
been
contemptible
;
and
that
cause
that
is
unsuccessefull
,
is
not
therefore
evill
;
and
what
is
folly
here
,
shall
be
wisdome
there
;
then
shall
men
curse
their
evill
guides
and
their
accursed
superinduced
necessities
,
and
the
evill
guises
of
the
world
;
and
then
when
silence
shall
be
found
innocence
,
and
eloquence
in
many
instances
condemned
as
criminall
;
when
the
poor
shall
reign
,
and
Generals
and
Tyrants
shall
lye
low
in
horrible
regions
;
when
he
that
lost
all
shall
finde
a
treasure
,
and
he
that
spoil'd
him
shall
be
found
naked
and
spoil'd
by
the
destroyer
,
then
we
shall
finde
it
true
,
that
we
ought
here
to
have
done
what
our
Judge
,
our
blessed
Lord
shall
do
there
,
that
is
,
take
our
measures
of
good
and
evill
by
the
severities
of
the
word
of
God
,
by
the
Sermons
of
Christ
,
and
the
four
Gospels
,
and
by
the
Epistles
of
S.
Paul
,
by
Justice
and
charity
,
by
the
Lawes
of
God
and
the
lawes
of
wise
Princes
and
Republicks
,
by
the
rules
of
Nature
and
the
just
proportions
of
Reason
,
by
the
examples
of
good
men
and
the
proverbs
of
wise
men
,
by
severity
and
the
rules
of
Discipline
:
for
then
it
shall
be
,
that
truth
shall
ride
in
triumph
,
and
the
holinesse
of
Christs
Sermons
shall
be
manifest
to
all
the
world
;
that
the
Word
of
God
shall
be
advanced
over
all
the
discourses
of
men
,
and
Wisdome
shall
be
justified
by
all
her
children
.
Then
shall
be
heard
those
words
of
an
evill
and
tardy
repentance
,
and
the
just
rewards
of
folly
;
[
We
fools
thought
their
life
madnesse
;
but
behold
they
are
justified
before
the
throne
of
God
,
and
we
are
miserable
for
ever
.
]
Here
men
think
it
strange
if
others
will
not
run
into
the
same
excesse
of
riot
;
but
there
they
will
wonder
how
themselves
should
be
so
mad
and
infinitely
unsafe
by
being
strangely
and
inexcusably
unreasonable
.
The
summe
is
this
;
The
Judge
shall
appear
cloathed
with
wisdome
,
and
power
,
and
justice
,
and
knowledge
,
and
an
impartiall
Spirit
,
making
no
separations
by
the
proportions
of
this
world
,
but
by
the
measures
of
God
,
not
giving
sentence
by
the
principles
of
our
folly
and
evill
customes
,
but
by
the
severity
of
his
own
Laws
and
measures
of
the
Spirit
.
Non
est
judicium
Dei
sicut
hominum
,
God
does
not
judge
as
Man
judges
.
6.
Now
that
the
Judge
is
come
thus
arrayed
,
thus
prepared
,
so
instructed
,
let
us
next
consider
the
circumstances
of
our
appearing
and
his
sentence
;
and
first
I
consider
that
men
at
the
day
of
Judgement
that
belong
not
to
the
portion
of
life
,
shall
have
three
sorts
of
accusers
,
1.
Christ
himself
,
who
is
their
Judge
.
2.
Their
own
conscience
,
whom
they
have
injured
and
blotted
with
characters
of
death
and
foul
dishonour
.
3.
The
Devill
,
their
enemy
,
whom
they
served
.
1.
Christ
shall
be
their
accuser
,
not
only
upon
the
stock
of
those
direct
injuries
(
which
I
before
reckoned
)
of
crucifying
the
Lord
of
life
,
once
and
again
,
&c.
But
upon
the
titles
of
contempt
and
unworthinesse
,
of
unkindnesse
and
ingratitude
;
and
the
accusation
will
be
nothing
else
but
a
plain
representation
of
those
artifices
and
assistances
,
those
bonds
and
invitations
,
those
constrainings
and
importunities
which
our
dear
Lord
used
to
us
to
make
it
almost
impossible
to
lye
in
sin
,
and
necessary
to
be
sav'd
.
For
it
will
,
it
must
needs
be
a
fearfull
exprobration
of
our
unworthinesse
,
when
the
Judge
himself
shall
bear
witnesse
against
us
,
that
the
wisdome
of
God
himself
was
strangely
imployed
in
bringing
us
safely
to
felicity
.
I
shall
draw
a
short
Scheme
,
which
although
it
must
needs
be
infinitely
short
of
what
God
hath
done
for
us
,
yet
it
will
be
enough
to
shame
us
.
*
God
did
not
only
give
his
Son
for
an
example
,
and
1.
the
Son
gave
himself
for
a
price
for
us
,
but
both
gave
the
holy
Spirit
to
assist
us
in
mighty
graces
,
for
the
verifications
of
Faith
,
and
the
entertainments
of
Hope
,
and
the
increase
and
perseverance
of
Charity
.
*
God
gave
to
us
a
new
nature
,
he
put
another
principle
2.
into
us
,
a
third
part
of
a
perfective
constitution
:
we
have
the
Spirit
put
into
us
,
to
be
a
part
of
us
,
as
properly
to
produce
actions
of
a
holy
life
,
as
the
soul
of
man
in
the
body
does
produce
the
naturall
.
*
God
hath
exalted
humane
nature
,
and
made
it
in
3.
the
person
of
Jesus
Christ
,
to
sit
above
the
highest
seat
of
Angels
,
and
the
Angels
are
made
ministring
spirits
,
ever
since
their
Lord
became
our
Brother
.
*
Christ
hath
by
a
miraculous
Sacrament
4.
given
us
his
body
to
eat
,
and
his
bloud
to
drink
,
he
made
waies
that
we
may
become
all
one
with
him
.
*
He
hath
given
us
5.
an
easie
religion
,
and
hath
established
our
future
felicity
upon
naturall
and
pleasant
conditions
,
and
we
are
to
be
happy
hereafter
if
we
suffer
God
to
make
us
happy
here
;
and
things
are
so
ordered
,
that
a
man
must
take
more
pains
to
perish
,
then
to
be
happy
.
*
God
6.
hath
found
out
rare
wayes
to
make
our
prayers
acceptable
,
our
weak
petitions
,
the
desires
of
our
imperfect
souls
to
prevail
mightily
with
God
;
and
to
lay
a
holy
violence
,
and
an
undeniable
necessity
upon
himself
;
and
God
will
deny
us
nothing
but
when
we
aske
of
him
to
do
us
ill
offices
,
to
give
us
poisons
and
dangers
,
and
evill
nourishment
,
and
temptations
;
and
he
that
hath
given
such
mighty
power
to
the
prayers
of
his
servants
,
yet
will
not
be
moved
by
those
potent
and
mighty
prayers
to
do
any
good
man
an
evill
turn
,
or
to
grant
him
one
mischief
;
in
that
only
God
can
deny
us
.
*
But
in
all
things
else
God
hath
made
all
the
excellent
7.
things
in
heaven
and
earth
to
joyn
towards
holy
and
fortunate
effects
;
for
he
hath
appointed
an
Angell
to
present
the
prayers
of
Revel.
8.
3.
Saints
,
and
Christ
makes
intercession
for
us
,
and
the
holy
Spirit
makes
intercession
for
us
with
groans
unutterable
;
and
all
the
holy
Rom.
8.
26.
men
in
the
world
pray
for
all
and
for
every
one
;
and
God
hath
instructed
us
with
Scriptures
,
and
precedents
,
and
collaterall
and
direct
assistances
to
pray
;
and
he
incouraged
us
with
divers
excellent
promises
,
and
parables
,
and
examples
,
and
teaches
us
what
to
pray
and
how
,
and
gives
one
promise
to
publique
prayer
,
and
another
to
private
prayer
,
and
to
both
the
blessing
of
being
heard
.
*
Adde
to
this
account
that
God
did
heap
blessings
upon
us
8.
without
order
,
infinitely
,
perpetually
and
in
all
instances
,
when
we
needed
,
and
when
we
needed
not
.
*
He
heard
us
when
we
pray'd
,
9.
giving
us
all
and
giving
us
more
then
we
desired
;
*
He
desired
10.
that
we
should
aske
,
and
yet
he
hath
also
prevented
our
desires
;
*
He
watch'd
for
us
,
and
at
his
own
charge
sent
a
whole
order
of
11.
men
whose
imployment
is
to
minister
to
our
souls
:
and
if
all
this
had
not
been
enough
,
he
had
given
us
more
also
.
*
He
promised
12.
heaven
to
our
obedience
,
a
Province
for
a
dish
of
water
,
a
Kingdome
for
a
prayer
,
satisfaction
for
desiring
it
,
grace
for
receiving
,
and
more
grace
for
accepting
and
using
the
first
.
*
He
13.
invited
us
with
gracious
words
and
perfect
entertainments
;
*
He
14.
threatned
horrible
things
to
us
if
we
would
not
be
happy
;
*
He
15.
hath
made
strange
necessities
for
us
,
making
our
very
repentance
to
be
a
conjugation
of
holy
actions
,
and
holy
times
,
and
a
long
succession
;
*
He
hath
taken
away
all
excuses
from
us
,
he
hath
called
16.
us
off
from
temptation
,
he
bears
our
charges
,
he
is
alwaies
before-hand
with
us
in
every
act
of
favour
,
and
perpetually
slow
in
striking
,
and
his
arrowes
are
unfeathered
,
and
he
is
so
long
,
first
in
drawing
his
sword
,
and
another
long
while
in
whetting
it
,
and
yet
longer
in
lifting
his
hand
to
strike
,
that
before
the
blow
comes
the
man
hath
repented
long
,
unlesse
he
be
a
fool
and
impudent
;
and
then
God
is
so
glad
of
an
excuse
to
lay
his
anger
aside
,
that
certainly
if
after
all
this
we
refuse
life
and
glory
,
there
is
no
more
to
be
said
;
this
plain
story
will
condemn
us
:
but
the
story
is
very
much
longer
,
and
as
our
conscience
will
represent
all
our
sins
to
us
,
so
the
Judge
will
represent
all
his
Fathers
kindnesses
,
as
Nathan
did
to
David
,
when
he
was
to
make
the
justice
of
the
Divine
Sentence
appear
against
him
.
*
Then
it
shall
be
remembred
17.
that
the
joyes
of
every
daies
piety
would
have
been
a
greater
pleasure
every
night
,
then
the
remembrance
of
every
nights
sin
could
have
been
in
the
morning
;
*
That
every
night
,
the
trouble
and
labour
of
the
daies
vertue
would
have
been
as
much
passed
and
turned
18.
to
as
very
a
nothing
,
as
the
pleasure
of
that
daies
sin
;
but
that
they
would
be
infinitely
distinguished
by
the
remanent
effects
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
Musonius
expressed
the
sense
of
this
inducement
;
and
that
this
argument
would
have
grown
so
great
by
that
time
we
come
to
dye
,
that
the
certain
pleasures
,
and
rare
confidences
,
and
holy
hopes
of
a
death-bed
would
be
a
strange
felicity
to
the
man
when
he
remembers
he
did
obey
,
if
they
were
compared
to
the
fearfull
expectations
of
a
dying
sinner
,
who
feels
by
a
formidable
and
afrighting
remembrance
that
of
all
his
sins
nothing
remains
but
the
gains
of
a
miserable
eternity
.
*
The
offering
our selves
to
God
every
morning
,
and
the
thanksgiving
to
God
every
night
,
hope
and
fear
,
shame
and
desire
,
the
honour
of
leaving
a
fair
name
behinde
us
,
and
the
shame
of
dying
like
a
fool
,
every
thing
indeed
in
the
world
is
made
to
be
an
argument
and
an
inducement
to
us
to
invite
us
to
come
to
God
and
be
sav'd
;
and
therefore
when
this
,
and
infinitely
more
shall
by
the
Judge
be
exhibited
in
sad
remembrances
,
there
needs
no
other
sentence
,
we
shall
condemn
our selves
with
a
hasty
shame
,
and
a
fearfull
confusion
,
to
see
how
good
God
hath
been
to
us
,
and
how
base
we
have
been
to
our selves
.
Thus
Moses
is
said
to
accuse
the
Jewes
;
and
thus
also
he
that
does
accuse
,
is
said
to
condemn
,
as
Verres
was
by
Cicero
,
and
Claudia
by
Domitius
her
accuser
,
and
the
world
of
impenitent
persons
by
the
men
of
Nineveh
,
and
all
,
by
Christ
their
Judge
.
I
represent
the
horror
of
this
circumstance
to
consist
in
this
,
besides
the
reasonablenesse
of
the
Judgement
,
and
the
certainty
of
the
condemnation
,
it
cannot
but
be
an
argument
of
an
intolerable
despair
to
perishing
souls
,
when
he
that
was
our
Advocate
all
our
life
,
shall
in
the
day
of
that
appearing
be
our
Accuser
and
our
Judge
,
a
party
against
us
,
an
injur'd
person
in
the
day
of
his
power
,
and
of
his
wrath
,
doing
execution
upon
all
his
own
foolish
and
malicious
enemies
.
*
2.
Our
conscience
shall
be
our
accuser
,
]
but
this
signifies
but
these
two
things
;
1.
that
we
shall
be
condemned
for
the
evils
that
we
have
done
,
and
shall
then
remember
;
God
by
his
power
wiping
away
the
dust
from
the
tables
of
our
memory
,
and
taking
off
the
consideration
and
the
voluntary
neglect
and
rude
shufflings
of
our
cases
of
conscience
.
For
then
we
shall
see
things
as
they
are
,
the
evill
circumstances
and
the
crooked
intentions
,
the
adherent
unhandsomenesse
and
the
direct
crimes
:
for
all
things
are
laid
up
safely
,
and
though
we
draw
a
curtain
of
cobweb
over
them
,
and
few
figleaves
before
our
shame
,
yet
God
shall
draw
away
the
curtain
,
and
forgetfulnesse
shall
be
no
more
,
because
with
a
taper
in
the
hand
of
God
all
the
corners
of
our
nastinesse
shall
be
discovered
.
And
secondly
it
signifies
this
also
,
that
not
only
the
Justice
of
God
shall
be
confessed
by
us
in
our
own
shame
and
condemnation
,
but
the
evill
of
the
sentence
shall
be
received
into
us
,
to
melt
our
bowels
and
to
break
our
heart
in
pieces
within
us
,
because
we
are
the
authors
of
our
own
death
,
and
our
own
inhumane
hands
have
torn
our
souls
in
pieces
.
Thus
farre
the
horrors
are
great
,
and
when
evill
men
consider
it
,
it
is
certain
they
must
be
afraid
to
dye
.
Even
they
that
have
liv'd
well
,
have
some
sad
considerations
,
and
the
tremblings
of
humility
,
and
suspicion
of
themselves
.
I
remember
S.
Cyprian
tels
of
a
good
man
who
in
his
agony
of
death
saw
a
phantasme
of
a
noble
and
angelicall
shape
,
who
frowning
and
angry
said
to
him
,
Pati
timetis
,
exire
non
vultis
,
Quid
faciam
vobis
?
Ye
cannot
endure
sicknesse
,
ye
are
troubled
at
the
evils
of
the
world
,
and
yet
you
are
loth
to
dye
and
to
be
quit
of
them
,
what
shall
I
do
to
you
?
Although
this
is
apt
to
represent
every
mans
condition
more
or
lesse
,
yet
concerning
persons
of
wicked
lives
,
it
hath
in
it
too
many
sad
degrees
of
truth
;
they
are
impatient
of
sorrow
,
and
justly
fearfull
of
death
,
because
they
know
not
how
to
comfort
themselves
in
the
evill
accidents
of
their
lives
;
and
their
conscience
is
too
polluted
to
take
death
for
sanctuary
,
and
to
hope
to
have
amends
made
to
their
condition
by
the
sentence
of
the
day
of
Judgement
.
Evill
and
sad
is
their
condition
who
cannot
be
contented
here
,
nor
blessed
hereafter
;
whose
life
is
their
misery
,
and
their
conscience
is
their
enemy
,
whose
grave
is
their
prison
,
and
death
their
undoing
,
and
the
sentence
of
Dooms-day
,
the
beginning
of
an
intolerable
condition
.
3.
The
third
sort
of
accusers
,
are
the
Devils
;
and
they
will
do
it
with
malicious
and
evill
purposes
;
The
Prince
of
the
Devils
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
one
of
his
chiefest
appellatives
:
The
accuser
of
the
Brethren
he
is
by
his
professed
malice
,
and
imployment
;
and
therefore
God
who
delights
that
his
mercy
should
triumph
,
and
his
goodnesse
prevail
over
all
the
malice
of
men
and
Devils
,
hath
appointed
one
whose
office
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
reprove
the
accuser
,
and
to
resist
the
enemy
,
and
to
be
a
defender
of
their
cause
who
belong
to
God
.
The
holy
Spirit
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
defender
,
the
evill
spirit
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
accuser
,
and
they
that
in
this
life
belong
to
one
or
the
other
,
shall
in
the
same
proportion
be
treated
at
the
day
of
Judgement
.
The
Devill
shall
accuse
the
Brethren
,
that
is
,
the
Saints
and
servants
of
God
,
and
shall
tell
concerning
their
follies
and
infirmities
,
the
sins
of
their
youth
,
and
the
weaknesse
of
their
age
,
the
imperfect
grace
,
and
the
long
schedule
of
omissions
of
duty
,
their
scruples
and
their
fears
,
their
diffidences
and
pusillanimity
,
and
all
those
things
which
themselves
by
strict
examination
finde
themselves
guilty
of
,
and
have
confessed
,
all
their
shame
and
the
matter
of
their
sorrowes
,
their
evill
intentions
and
their
little
plots
,
their
carnall
confidences
,
and
too
fond
adherences
to
the
things
of
this
world
,
their
indulgence
and
easinesse
of
government
,
their
wilder
joyes
and
freer
meals
,
their
losse
of
time
and
their
too
forward
and
apt
compliances
,
their
trifling
arrests
and
little
peevishnesses
,
the
mixtures
of
the
world
with
the
things
of
the
Spirit
,
and
all
the
incidences
of
humanity
he
will
bring
forth
and
aggravate
them
by
the
circumstance
of
ingratitude
,
and
the
breach
of
promise
,
and
the
evacuating
all
their
holy
purposes
,
and
breaking
their
resolutions
,
and
rifling
their
vowes
;
and
all
these
things
being
drawn
into
an
intire
representment
,
and
the
bils
clog'd
by
numbers
,
will
make
the
best
man
in
the
world
seem
foul
and
unhandsome
,
and
stained
with
the
characters
of
death
and
evill
dishonour
.
But
for
these
there
is
appointed
a
defender
;
The
holy
Spirit
that
maketh
intercession
for
us
,
shall
then
also
interpose
,
and
against
all
these
things
shall
oppose
the
passion
of
our
blessed
Lord
,
and
upon
all
their
defects
shall
cast
the
robe
of
his
righteousnesse
;
and
the
sins
of
their
youth
shall
not
prevail
so
much
as
the
repentance
of
their
age
;
and
their
omissions
be
excused
by
probable
intervening
causes
,
and
their
little
escapes
shall
appear
single
,
and
in
disunion
,
because
they
were
alwaies
kept
asunder
by
penitentiall
prayers
and
sighings
,
and
their
seldome
returns
of
sin
by
their
daily
watchfulnesse
,
and
their
often
infirmities
by
the
sincerity
of
their
souls
,
and
their
scruples
by
their
zeal
,
and
their
passions
by
their
love
,
and
all
by
the
mercies
of
God
and
the
sacrifice
which
their
Judge
offer'd
,
and
the
holy
Spirit
made
effective
by
daily
graces
and
assistances
.
These
therefore
infallibly
go
to
the
portion
of
the
right
hand
,
because
the
Lord
our
God
shall
answer
for
them
.
But
as
for
the
wicked
,
it
is
not
so
with
them
;
for
although
the
plain
story
of
their
life
be
to
them
a
sad
condemnation
,
yet
what
will
be
answered
when
it
shall
be
told
concerning
them
,
that
they
despised
Gods
mercies
,
and
feared
not
his
angry
judgements
;
that
they
regarded
not
his
word
,
and
loved
not
his
excellencies
;
that
they
were
not
perswaded
by
the
promises
,
nor
afrighted
by
his
threatnings
;
that
they
neither
would
accept
his
government
,
nor
his
blessings
;
that
all
the
sad
stories
that
ever
hapned
in
both
the
worlds
,
(
in
all
which
himself
did
escape
till
the
day
of
his
death
,
and
was
not
concerned
in
them
save
only
that
he
was
called
upon
by
every
one
of
them
,
which
he
ever
heard
or
saw
or
was
told
of
,
to
repentance
,
that
all
these
)
were
sent
to
him
in
vain
?
But
cannot
the
Accuser
truly
say
to
the
Judge
concerning
such
persons
,
They
were
thine
by
creation
,
but
mine
by
their
own
choice
:
Thou
didst
redeem
them
indeed
,
but
they
sold
themselves
to
me
for
a
trifle
,
or
for
an
unsatisfying
interest
:
Thou
diedst
for
them
,
but
they
obeyed
my
commandements
:
I
gave
them
nothing
,
I
promised
them
nothing
but
the
filthy
pleasures
of
a
night
,
or
the
joyes
of
madnesse
,
or
the
delights
of
a
disease
:
I
never
hanged
upon
the
Crosse
three
long
hours
for
them
,
nor
endured
the
labours
of
a
poor
life
33
years
together
for
their
interest
;
only
when
they
were
thine
by
the
merit
of
thy
death
,
they
quickly
became
mine
by
the
demerit
of
their
ingratitude
,
and
when
thou
hadst
cloathed
their
soul
with
thy
robe
,
and
adorned
them
by
thy
graces
,
we
strip'd
them
naked
as
their
shame
,
and
only
put
on
a
robe
of
darknesse
,
and
they
thought
themselves
secure
and
went
dancing
to
their
grave
like
a
drunkard
to
a
fight
,
or
a
flie
unto
a
candle
;
and
therefore
they
that
did
partake
with
us
in
our
faults
,
must
divide
with
us
in
our
portion
and
fearfull
interest
?
This
is
a
sad
story
because
it
ends
in
death
,
and
there
is
nothing
to
abate
or
lessen
the
calamity
.
It
concerns
us
therefore
to
consider
in
time
,
that
he
that
tempts
us
will
accuse
us
,
and
what
he
cals
pleasant
now
he
shall
then
say
was
nothing
,
and
all
the
gains
that
now
invite
earthly
souls
and
mean
persons
to
vanity
,
was
nothing
but
the
seeds
of
folly
,
and
the
harvest
is
pain
and
sorrow
,
and
shame
eternall
.
*
But
then
since
this
horror
proceeds
upon
the
account
of
so
many
accusers
,
God
hath
put
it
into
our
power
by
a
timely
accusation
of
our selves
in
the
tribunall
of
the
court
Christian
to
prevent
all
the
arts
of
aggravation
which
at
Dooms-day
shall
load
foolish
and
undiscerning
souls
.
He
that
accuses
himself
of
his
crimes
here
,
means
to
forsake
them
,
and
looks
upon
them
on
all
sides
,
and
spies
out
his
deformity
,
and
is
taught
to
hate
them
,
he
is
instructed
and
prayed
for
,
he
prevents
the
anger
of
God
and
defeats
the
Devils
malice
,
and
by
making
shame
the
instrument
of
repentance
,
he
takes
away
the
sting
,
and
makes
that
to
be
his
medicine
which
otherwise
would
be
his
death
:
and
concerning
this
exercise
,
I
shall
only
adde
what
the
Patriarch
of
Alexandria
told
an
old
religious
person
in
his
hermitage
;
having
asked
him
what
he
found
in
that
desert
;
he
was
answered
,
only
this
,
Indesinenter
culpare
&
judicare
meipsum
;
to
judge
and
condemn
my self
perpetually
,
that
is
the
imployment
of
my
solitude
.
The
Patriarch
answered
,
Non
est
alia
via
,
There
is
no
other
way
.
By
accusing
our selves
we
shall
make
the
Devils
malice
uselesse
,
and
our
own
consciences
dear
,
and
be
reconciled
to
the
Judge
by
the
severities
of
an
early
repentance
,
and
then
we
need
to
fear
no
accusers
.
SERMON
,
III.
Part
,
III.
3.
IT
remaines
that
we
consider
the
Sentence
it self
,
We
must
receive
according
to
what
we
have
done
in
the
body
,
whether
it
be
good
or
bad
.
Judicaturo
Domino
lugubre
mundus
immugiet
,
&
tribus
ad
tribum
pectora
ferient
.
Potentissimi
quondam
reges
nudo
latere
palpitabunt
:
so
St.
Hierom
meditates
concerning
the
terror
of
this
consideration
.
The
whole
world
shall
groan
when
the
Judge
comes
to
give
his
Sentence
,
tribe
and
tribe
shall
knock
their
sides
together
;
and
through
the
naked
breasts
of
the
most
mighty
Kings
you
shall
see
their
hearts
beat
with
fearfull
tremblings
.
Tunc
Aristotelis
argumenta
parum
proderunt
,
cum
venerit
filius
pauperculae
quaestuariae
judicare
orbem
terra
.
Nothing
shall
then
be
worth
owning
,
or
the
means
of
obtaining
mercy
,
but
a
holy
conscience
;
all
the
humane
craft
and
trifling
subtilties
shall
be
uselesse
,
when
the
Son
of
a
poor
Maid
shall
sit
Judge
over
all
the
world
.
When
the
Prophet
Joel
was
describing
the
formidable
accidents
in
the
day
of
the
Lords
Judgement
,
and
the
fearfull
Sentence
of
an
angry
Judge
,
he
was
not
able
to
expresse
it
,
but
flammered
like
a
Childe
,
or
an
amazed
imperfect
person
,
A.
A.
A.
diei
,
quia
propè
est
Dies
Domini
;
it
Ioel
1.
is
not
sense
at
first
;
he
was
so
amazed
,
he
knew
not
what
to
say
,
and
the
Spirit
of
God
was
pleased
to
let
that
signe
remain
like
Agamemnon's
sorrow
for
the
death
of
Iphigenia
,
nothing
could
describe
it
but
a
vail
;
it
must
be
hidden
and
supposed
;
and
the
stammering
tongue
that
is
full
of
fear
,
can
best
speak
that
terror
which
will
make
all
the
world
to
cry
,
and
shriek
,
and
speak
fearfull
accents
,
and
significations
of
an
infinite
sorrow
and
amazement
.
But
so
it
is
,
there
are
two
great
days
in
which
the
fate
of
all
the
world
is
transacted
.
This
life
is
mans
day
,
in
which
man
does
what
he
please
,
and
God
holds
his
peace
.
Man
destroys
his
Brother
,
and
destroyes
himselfe
,
and
confounds
Governments
,
and
raises
Armies
,
and
tempts
to
sin
,
and
delights
in
it
,
and
drinks
drunk
,
and
forgets
his
sorrow
,
and
heaps
up
great
estates
,
and
raises
a
family
and
a
name
in
the
Annals
,
and
makes
others
fear
him
,
and
introduces
new
Religions
,
and
confounds
the
old
,
and
changeth
Articles
as
his
interest
requires
,
and
all
this
while
God
is
silent
,
save
that
he
is
loud
and
clamorous
with
his
holy
precepts
,
and
over-rules
the
event
;
but
leaves
the
desires
of
men
to
their
owne
choice
,
and
their
course
of
life
such
as
they
generally
choose
.
But
then
,
God
shall
have
his
day
too
;
the
day
of
the
Lord
shall
come
,
in
which
he
shall
speak
,
and
no
man
shall
answer
,
he
shall
speak
in
the
voyce
of
thunder
and
fearfull
noyses
,
and
man
shall
doe
no
more
as
he
please
,
but
must
suffer
as
he
hath
deserved
.
When
Zedekiah
reigned
in
Jerusalem
,
and
persecuted
the
Prophets
,
and
destroyed
the
interests
of
Religion
,
and
put
Jeremy
into
the
Dungeon
,
God
held
his
peace
;
save
onely
that
he
warned
him
of
the
danger
,
and
told
him
of
the
disorder
;
but
it
was
Zedekiah's
day
,
and
he
was
permitted
to
his
pleasure
.
But
when
he
was
led
in
chains
to
Babylon
,
and
his
eyes
were
put
out
with
burning
Basons
and
horrible
circles
of
reflected
fires
,
then
was
Gods
day
,
and
his
voyce
was
the
accent
of
a
fearfull
anger
,
that
broke
him
all
in
pieces
.
It
will
be
all
our
ca●es
,
unlesse
we
hear
God
speak
now
,
and
doe
his
work
,
and
serve
his
interest
,
and
bear
our selves
in
our
just
proportions
,
that
is
,
as
such
,
the
very
end
of
whose
being
,
and
all
our
faculties
is
to
serve
God
,
and
doe
justice
,
and
charities
to
our
Brother
.
For
if
we
doe
the
work
of
God
in
our
own
day
,
wee
shall
receive
an
infinite
mercy
in
the
day
of
the
Lord
.
But
what
that
is
,
is
now
to
be
inquired
.
What
wee
have
done
in
the
body
]
But
certainly
this
is
the
greatest
terror
of
all
.
The
thunders
and
the
fires
,
the
earthquakes
and
the
trumpets
,
the
brightnesse
of
holy
Angels
,
and
the
horror
of
accursed
Spirits
,
the
voyce
of
the
Archangel
(
who
is
the
Prince
of
the
heavenly
host
)
and
the
Majesty
of
the
Judge
,
in
whose
service
all
that
Army
stands
girt
with
holinesse
and
obedience
,
all
those
strange
circumstances
which
have
been
already
reckoned
,
and
all
those
others
which
wee
cannot
understand
,
are
but
little
praeparatories
and
umbrages
of
this
fearfull
circumstance
.
All
this
amazing
Majesty
and
formidable
praeparatories
are
for
the
passing
of
an
eternall
Sentence
upon
us
according
to
what
we
have
done
in
the
body
.
Woe
and
alas
!
and
God
help
us
all
.
All
mankind
is
an
enemy
to
God
,
his
nature
is
accursed
,
and
his
manners
are
depraved
.
It
is
with
the
nature
of
man
,
and
with
all
his
manners
,
as
Philemon
said
of
the
nature
of
foxes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Every
fox
is
crafty
and
mischievous
,
and
if
you
gather
a
whole
herd
of
them
there
is
not
a
good
natur'd
beast
amongst
them
all
;
so
it
is
with
man
;
by
nature
he
is
the
child
of
wrath
,
and
by
his
manners
he
is
the
child
of
the
Devill
;
wee
call
Christian
,
and
wee
dishonour
our
Lord
,
and
we
are
Brethren
,
but
we
oppresse
and
murther
one
another
;
it
is
a
great
degree
of
sanctity
now
a-days
not
to
be
so
wicked
as
the
worst
of
men
;
and
wee
live
at
the
rate
as
if
the
best
of
men
did
design
to
themselves
an
easier
condemnation
;
and
as
if
the
generality
of
men
consider'd
not
concerning
the
degrees
of
death
,
but
did
beleeve
that
in
hell
no
man
shall
perceive
any
ease
or
refreshment
in
being
tormented
with
a
slower
fire
.
For
consider
what
we
doe
in
the
body
;
12
or
14
years
passe
before
we
choose
good
or
bad
;
and
of
that
which
remaines
above
halfe
is
spent
in
sleep
and
the
needs
of
Nature
;
for
the
other
halfe
it
is
divided
as
the
Stag
was
when
the
beasts
went
a
hunting
,
the
Lyon
hath
five
parts
of
sixe
:
The
businesse
of
the
world
takes
so
much
of
our
remaining
portion
,
that
Religion
and
the
service
of
God
have
not
much
time
left
that
can
be
spar'd
;
and
of
that
which
can
,
if
we
consider
how
much
is
allowed
to
crafty
arts
of
cousenage
,
to
oppression
and
ambition
,
to
greedy
desires
,
and
avaritious
prosecutions
,
to
the
vanities
of
our
youth
,
and
the
proper
sins
of
every
age
,
to
the
meer
idlenesse
of
man
and
doing
nothing
,
to
his
fantastick
imaginations
of
greatnesse
,
and
pleasures
,
of
great
and
little
devices
,
of
impertinent
law-suites
and
uncharitable
treatings
of
our
Brother
;
it
will
be
intolerable
when
we
consider
that
we
are
to
stand
or
fall
eternally
,
according
to
what
we
have
done
in
the
body
.
Gather
it
all
together
,
and
set
it
before
thy
eyes
;
Almes
and
Prayers
are
the
summe
of
all
thy
good
.
Were
thy
prayers
made
in
feare
and
holinesse
,
with
passion
and
desire
?
Were
they
not
made
unwillingly
,
weakly
,
and
wandringly
,
and
abated
with
sins
in
the
greatest
part
of
thy
life
?
Didst
thou
pray
with
the
same
affection
and
labour
as
thou
didst
purchase
thy
estate
?
Have
thy
alms
been
more
then
thy
oppressions
,
and
according
to
thy
power
?
and
by
what
means
didst
thou
judge
concerning
it
?
How
much
of
our
time
was
spent
in
that
?
and
how
much
of
our
estate
was
spent
in
this
?
But
let
us
goe
one
step
further
:
How
many
of
us
love
our
enemies
?
or
pray
for
,
and
doc
good
to
them
that
persecute
and
affront
us
?
or
overcome
evill
with
good
,
or
turn
the
face
again
to
them
that
strike
us
,
rather
then
be
reveng'd
?
or
suffer
our selves
to
be
spoil'd
or
robbed
without
contention
and
uncharitable
courses
?
or
lose
our
interest
rather
then
lose
our
charity
?
And
yet
by
these
precepts
we
shall
be
judged
.
I
instance
but
once
more
.
Our
blessed
Saviour
spake
a
hard
saying
:
Every
Mat.
12
36.
idle
word
that
men
shall
speak
,
they
shall
give
account
thereof
at
the
day
of
Judgement
.
For
by
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
;
and
upon
this
account
may
every
one
weeping
and
trembling
say
with
Job
,
Quid
faciam
cum
Iob
31.
14.
resurrexerit
ad
judicandum
Deus
?
What
shall
I
doe
when
the
Lord
shall
come
to
judgement
?
Of
every
idle
word
]
O
blessed
God!
what
shall
become
of
them
who
love
to
prate
continually
,
to
tell
tales
,
to
detract
,
to
slander
,
to
back-bite
,
to
praise
themselves
,
to
undervalue
others
,
to
compare
,
to
raise
divisions
,
to
boast
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Who
shall
be
able
to
stand
upright
,
not
bowing
the
knee
with
the
intolerable
load
of
the
sins
of
his
tongue
?
If
of
every
idle
word
we
must
give
account
,
what
shall
we
doe
for
those
malicious
words
that
dishonor
God
,
or
doe
despite
to
our
Brother
?
Remember
how
often
we
have
tempted
our
Brother
,
or
a
silly
woman
to
sin
and
death
?
How
often
we
have
pleaded
for
unjust
interests
,
or
by
our
wit
have
cousened
an
easie
,
and
a
beleeving
person
,
or
given
evill
sentences
,
or
disputed
others
into
false
perswasions
?
Did
we
never
call
good
evill
,
or
evill
good
?
Did
we
never
say
to
others
,
thy
cause
is
right
,
when
nothing
made
it
right
,
but
favour
and
money
,
a
false
advocate
or
a
covetous
Judge
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
said
Christ
,
every
idle
word
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
St.
Paul
uses
it
,
every
false
Eph.
5.
6.
word
,
every
lie
shall
be
called
to
judgement
;
or
as
some
Copies
read
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
wicked
word
shall
be
called
to
judgment
.
For
by
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
idle
words
,
are
not
meant
words
that
are
unprofitable
or
unwise
,
for
fooles
and
silly
persons
speak
most
of
those
,
and
have
the
least
accounts
to
make
;
but
by
vaine
the
Jewes
usually
understood
false
;
and
to
give
their
mind
to
vanity
,
or
to
speak
vanity
,
is
all
one
as
to
mind
or
speak
falshoods
with
malicious
and
evill
purposes
.
But
if
every
idle
word
,
that
is
every
vain
and
lying
word
shall
be
called
to
judgment
,
what
shall
become
of
men
that
blaspheme
God
,
or
their
Rulers
,
or
Princes
of
the
people
,
or
their
Parents
?
that
dishonour
the
Religion
,
and
disgrace
the
Ministers
?
that
corrupt
Justice
and
pervert
Judgment
?
that
preach
evill
doctrines
,
or
declare
perverse
sentences
?
that
take
Gods
holy
Name
in
vain
,
or
dishonour
the
Name
of
God
by
trifling
and
frequent
swearings
;
that
holy
Name
by
which
wee
hope
to
bee
saved
,
and
which
all
the
Angels
of
God
fall
down
and
worship
?
These
things
are
to
be
considered
,
for
by
our
own
words
we
stand
or
fall
,
that
is
,
as
in
humane
Judgements
the
confession
of
the
party
,
and
the
contradiction
of
himselfe
,
or
the
failing
in
the
circumstances
of
his
story
,
are
the
confidences
or
presumptions
of
law
,
by
which
Judges
give
sentence
;
so
shall
our
words
be
,
not
onely
the
means
of
declaring
a
secret
sentence
,
but
a
certain
instrument
of
being
absolved
or
condemned
.
But
upon
these
premises
,
we
see
what
reason
we
have
to
fear
the
sentence
of
that
day
,
who
have
sinned
with
our
tongues
so
often
,
so
continually
,
that
if
there
were
no
other
actions
to
be
accounted
for
,
we
have
enough
in
this
account
to
make
us
die
,
and
yet
have
committed
so
many
evill
actions
that
if
our
words
were
wholly
forgotten
,
wee
have
infinite
reason
to
feare
concerning
the
event
of
that
horrible
sentence
.
The
effect
of
which
consideration
is
this
,
that
we
set
a
guard
before
our
lips
,
and
watch
over
our
actions
with
a
care
,
equall
to
that
fear
which
shall
be
at
Doomes-day
,
when
we
are
to
passe
our
sad
accounts
.
But
I
have
some
considerations
to
interpose
.
1.
But
(
that
the
sadnesse
of
this
may
a
little
be
relieved
,
and
our
1.
endevours
be
encouraged
to
a
timely
care
and
repentance
)
consider
,
that
this
great
sentence
,
although
it
shall
passe
concerning
little
things
,
yet
it
shall
not
passe
by
little
portions
,
but
by
generall
measures
;
not
by
the
little
errors
of
one
day
,
but
by
the
great
proportions
of
our
life
;
for
God
takes
not
notice
of
the
infirmities
of
honest
persons
that
alwayes
endevour
to
avoid
every
sin
,
but
in
little
intervening
instances
are
surprized
;
but
he
judges
us
by
single
actions
,
if
they
are
great
,
and
of
evill
effect
;
and
by
little
small
instances
,
if
they
be
habituall
.
No
man
can
take
care
concerning
every
minute
;
and
therefore
concerning
it
Christ
will
not
passe
sentence
but
by
the
discernible
portions
of
our
time
,
by
humane
actions
,
by
things
of
choice
and
deliberation
,
and
by
generall
precepts
of
care
and
watchfulnesse
,
this
sentence
shall
be
exacted
.
2ly
.
The
sentence
of
that
day
shall
be
passed
,
not
by
2.
the
proportions
of
an
Angell
,
but
by
the
measures
of
a
Man
;
the
first
follies
are
not
unpardonable
,
but
may
bee
recovered
;
and
the
second
are
dangerous
,
and
the
third
are
more
fatall
;
but
nothing
is
unpardonable
but
perseverance
in
evill
courses
.
3ly
.
The
last
Judgement
shall
bee
transacted
by
the
same
3.
Principles
by
which
we
are
guided
here
:
not
by
strange
and
secret
propositions
,
or
by
the
fancies
of
men
,
or
by
the
subtilties
of
uselesse
distinctions
,
or
evill
perswasions
;
not
by
the
scruples
of
the
credulous
,
or
the
interest
of
sects
,
nor
the
proverbs
of
prejudice
,
nor
the
uncertain
definitions
of
them
that
give
laws
to
subjects
by
expounding
the
decrees
of
Princes
;
but
by
the
plain
rules
of
Justice
,
by
the
ten
Commandements
,
by
the
first
apprehensions
of
conscience
,
by
the
plain
rules
of
Scripture
,
and
the
rules
of
an
honest
mind
,
and
a
certain
Justice
.
So
that
by
this
restraint
and
limit
of
the
finall
sentence
,
we
are
secur'd
we
shall
not
fall
by
scruple
or
by
ignorance
,
by
interest
or
by
faction
,
by
false
perswasions
of
others
,
or
invincible
prejudice
of
our
own
,
but
we
shall
stand
or
fall
by
plain
and
easie
propositions
,
by
chastity
or
uncleannesse
,
by
justice
or
unjustice
,
by
robbery
or
restitution
:
and
of
this
wee
have
a
great
testimony
by
our
Judge
and
Lord
himselfe
;
Whatsoever
yee
shall
bind
in
earth
shall
be
bound
in
heaven
,
and
whatsoever
yee
loose
shall
be
loosed
there
;
that
is
,
you
shall
stand
or
fall
according
to
the
Sermons
of
the
Gospel
,
as
the
Ministers
of
the
Word
are
commanded
to
preach
,
so
yee
must
live
here
,
and
so
yee
must
be
judged
hereafter
;
yee
must
not
look
for
that
sentence
by
secret
decrees
or
obscure
doctrines
,
but
by
plain
precepts
and
certain
rules
.
But
there
are
yet
some
more
degrees
of
mercy
.
4.
That
sentence
shall
passe
upon
us
not
after
the
measures
of
Nature
,
and
possibilities
,
and
utmost
extents
,
4.
but
by
the
mercies
of
the
Covenant
;
we
shall
be
judged
as
Christians
rather
then
as
men
,
that
is
,
as
persons
to
whom
much
is
pardoned
,
and
much
is
pityed
,
and
many
things
are
(
not
accidentally
,
but
consequently
)
indulged
,
and
great
helps
are
ministred
,
and
many
remedies
supplyed
,
and
some
mercies
extraregularly
conveyed
,
and
their
hopes
enlarged
upon
the
stock
of
an
infinite
mercy
,
that
hath
no
bounds
but
our
needs
,
our
capacities
,
and
our
proportions
to
glory
.
5.
The
sentence
is
to
be
given
by
him
that
once
dyed
for
us
,
and
does
now
pray
for
us
,
and
perpetually
5.
intercedes
;
and
upon
soules
that
he
loves
,
and
in
the
salvation
of
which
himself
hath
a
great
interest
,
and
increase
of
joy
.
And
now
upon
these
premises
we
may
dare
to
consider
what
the
sentence
it self
shall
be
,
that
shall
never
be
reversed
,
but
shall
last
for
ever
and
ever
.
Whether
it
be
good
or
bad
.
]
I
cannot
discourse
now
the
greatnesse
of
the
good
or
bad
,
so
farre
(
I
mean
)
as
is
revealed
to
us
;
the
considerations
are
too
long
to
be
crouded
into
the
end
of
a
Sermon
;
onely
in
generall
:
1.
If
it
be
good
,
it
is
greater
then
all
the
good
of
this
world
,
and
every
mans
share
then
,
in
every
1.
instant
of
his
blessed
eternity
is
greater
then
all
the
pleasures
of
Mankind
in
one
heap
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
man
can
never
wish
for
any
thing
greater
then
this
immortality
,
said
Posidippus
.
2.
To
which
I
adde
this
one
consideration
,
2.
that
the
portion
of
the
good
at
the
day
of
sentence
shall
be
so
great
,
that
after
all
the
labours
of
our
life
,
and
suffering
persecutions
,
and
enduring
affronts
,
and
the
labour
of
love
,
and
the
continuall
feares
and
cares
of
the
whole
duration
and
abode
,
it
rewards
it
all
,
and
gives
infinitely
more
;
Non
sunt
condignae
passiones
hujus
saeculi
;
all
the
torments
and
evills
of
this
world
are
not
to
be
estimated
with
the
joyes
of
the
Blessed
:
It
is
the
gift
of
God
;
a
donative
beyond
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
military
stipend
,
it
is
beyond
our
work
,
and
beyond
our
wages
,
and
beyond
the
promise
,
and
beyond
our
thoughts
,
and
above
our
understandings
,
and
above
the
highest
heavens
,
it
is
a
participation
of
the
joyes
of
God
,
and
of
the
inheritance
of
the
Judge
himselfe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Xenoph.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
a
day
of
recompenses
,
in
which
all
our
sorrowes
shall
be
turn'd
into
joyes
,
our
persecutions
into
a
crown
,
the
Crosse
into
a
Throne
,
poverty
to
the
riches
of
God
,
losse
,
and
affronts
,
and
inconveniences
,
and
death
,
into
scepters
,
and
hymnes
,
and
rejoycings
,
and
Hallellujahs
,
and
such
great
things
which
are
fit
for
us
to
hope
,
but
too
great
for
us
to
discourse
of
,
while
we
see
as
in
a
glasse
darkly
and
imperfectly
.
And
he
that
chooses
to
do
an
evill
,
rather
then
suffer
one
,
shall
finde
it
but
an
ill
exchange
,
that
he
deferred
his
little
to
change
for
a
great
one
.
I
remember
that
a
servant
in
the
old
Comedy
did
chuse
to
venture
the
lash
rather
then
to
feel
a
present
inconvenience
,
Quia
illud
aderat
malum
,
istud
aberat
longiùs
:
illud
erat
praesens
,
huic
erant
dieculae
:
but
this
will
be
but
an
ill
account
,
when
the
rods
shall
for
the
delay
be
turned
into
Scorpions
,
and
from
easie
shall
become
intolerable
.
Better
it
is
to
suffer
here
,
and
to
stay
till
the
day
of
restitution
for
the
good
and
the
holy
portion
;
for
it
will
recompense
both
for
the
suffering
and
the
stay
.
But
how
if
the
portion
be
bad
?
It
shall
be
bad
to
the
greatest
part
of
mankinde
;
that
's
a
fearfull
consideration
;
the
greatest
part
of
men
and
women
shall
dwell
in
the
portion
of
Devils
to
eternall
ages
.
So
that
these
portions
are
like
the
Prophets
figs
in
the
vision
;
the
good
are
the
best
that
ever
were
,
and
the
worst
are
so
bad
that
worse
cannot
be
imagined
.
For
though
in
hell
the
accursed
souls
shall
have
no
worse
then
they
have
deserved
,
and
there
are
not
there
overrunning
measures
as
there
are
in
heaven
,
and
therefore
that
the
joyes
of
heaven
are
infinitely
greater
joyes
then
the
pains
of
hell
are
great
pains
,
yet
even
these
are
a
full
measure
to
a
full
iniquity
,
pain
above
patience
,
sorrowes
without
ease
,
amazement
without
consideration
,
despair
without
the
intervals
of
a
little
hope
,
indignation
without
the
possession
of
any
good
,
there
dwels
envie
and
confusion
,
disorder
and
sad
remembrances
,
perpetuall
woes
and
continuall
shriekings
,
uneasinesse
and
all
the
evils
of
the
soul.
But
if
we
will
represent
it
in
some
orderly
circumstances
,
we
may
consider
,
1.
That
here
,
all
the
troubles
of
our
spirits
are
little
participations
1.
of
a
disorderly
passion
;
A
man
desires
earnestly
,
but
he
hath
1.
not
,
or
he
envies
because
another
hath
something
besides
him
,
and
he
is
troubled
at
the
want
of
one
,
when
at
the
same
time
he
hath
a
hundred
good
things
;
and
yet
ambition
and
envie
,
impatience
and
confusion
,
covetousnesse
and
lust
are
all
of
them
very
great
torments
;
but
there
these
shall
be
in
essence
and
abstracted
beings
;
the
spirit
of
envie
,
and
the
spirit
of
sorrow
;
Devils
,
that
shall
inflict
all
the
whole
nature
of
the
evill
and
pour
it
into
the
minds
of
accursed
men
;
where
it
shall
sit
without
abatement
:
for
he
that
envies
there
,
envies
not
for
the
eminence
of
another
that
sits
a
little
above
him
,
and
excels
him
in
some
one
good
;
but
he
shall
envie
for
all
;
because
the
Saints
have
all
,
and
they
have
none
;
therefore
all
their
passions
are
integral
,
abstracted
,
perfect
passions
;
and
all
the
sorrow
in
the
world
at
this
time
,
is
but
a
portion
of
sorrow
;
every
man
hath
his
share
,
and
yet
besides
that
which
all
sad
men
have
,
there
is
a
great
deal
of
sorrow
which
they
have
not
,
and
all
the
Devils
portion
besides
that
;
but
in
hell
,
they
shall
have
the
whole
passion
of
sorrow
in
every
one
,
just
as
the
whole
body
of
the
Sun
is
seen
by
every
one
in
the
same
Horizon
;
and
he
that
is
in
darknesse
enjoyes
it
not
by
parts
,
but
the
whole
darknesse
is
the
portion
of
one
as
well
as
of
another
.
If
this
consideration
be
not
too
Metaphysicall
,
I
am
sure
it
is
very
sad
,
and
it
relies
upon
this
;
that
as
in
heaven
there
are
some
holy
Spirits
whose
crown
is
all
love
;
and
some
in
which
the
brightest
jewell
is
understanding
;
some
are
purity
,
and
some
are
holinesse
to
the
Lord
:
so
in
the
regions
of
sorrow
,
evill
and
sorrow
have
an
essence
and
proper
being
,
and
are
set
there
to
be
suffer'd
intirely
by
every
undone
man
that
dies
there
for
ever
.
2.
The
evils
of
this
world
are
materiall
and
bodily
;
the
pressing
of
a
shoulder
,
or
the
straining
of
a
joynt
;
the
dislocation
of
a
bone
,
or
the
extending
of
an
artery
;
a
bruise
in
the
flesh
,
or
the
pinching
of
the
skin
;
a
hot
liver
,
or
a
sickly
stomach
;
and
then
the
minde
is
troubled
because
its
instrument
is
ill
at
ease
;
but
all
the
proper
troubles
of
this
life
are
nothing
but
the
effects
of
an
uneasie
body
,
or
an
abused
fancy
,
and
therefore
can
be
no
bigger
then
a
blow
or
a
cousenage
,
then
a
wound
or
a
dream
;
only
the
trouble
increases
as
the
soul
works
it
;
and
if
it
makes
reflex
acts
and
begins
the
evill
upon
its
own
account
,
then
it
multiplies
and
doubles
,
because
the
proper
scene
of
grief
is
open'd
,
and
sorrow
peeps
through
the
corners
of
the
soul.
But
in
those
regions
and
daies
of
sorrow
when
the
soul
shall
be
no
more
depending
upon
the
body
,
but
the
perfect
principle
of
all
its
actions
,
the
actions
are
quick
,
and
the
perceptions
brisk
,
the
passions
are
extreme
and
the
motions
are
spirituall
;
the
pains
are
like
the
horrors
of
a
Devill
,
and
the
groans
of
an
evill
spirit
;
not
slow
like
the
motions
of
a
heavie
foot
,
or
a
loaden
arme
,
but
quick
as
an
Angels
wing
,
active
as
lightning
;
and
a
grief
then
,
is
nothing
like
a
grief
now
,
and
the
words
of
mans
tongue
which
are
fitted
to
the
uses
of
this
world
,
are
as
unfit
to
signifie
the
evils
of
the
next
,
as
person
,
and
nature
,
and
hand
,
and
motion
,
and
passion
are
to
represent
the
effects
of
the
Divine
attributes
,
actions
and
subsistence
.
3.
The
evill
portions
of
the
next
world
is
so
great
,
that
God
did
not
create
or
design
it
in
the
first
intention
of
things
,
and
production
of
essences
;
he
made
the
Kingdome
of
Heaven
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
foundation
of
the
world
;
for
so
it
is
observable
,
that
Christ
shall
say
to
the
Sheep
at
his
right
hand
,
Mat.
25.
34.
Receive
the
Kingdome
prepared
for
you
from
the
beginning
of
the
world
;
but
to
the
Goats
and
accursed
spirits
,
he
speaks
of
no
such
primitive
and
originall
design
;
it
was
accidentall
and
a
consequent
to
horrid
crimes
,
that
God
was
forced
to
invent
and
to
after
create
that
place
of
torments
.
4.
And
when
God
did
create
and
prepare
that
place
,
he
did
not
at
all
intend
it
for
man
,
it
was
prepared
for
the
Divill
and
his
Angels
,
so
saith
the
Judge
himself
,
Go
ye
cursed
into
everlasting
fire
,
41.
prepared
for
the
Devill
and
his
Angels
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
my
Father
prepared
for
the
Devill
,
so
some
copies
read
it
:
God
intended
it
not
for
man
,
but
man
would
imitate
the
Devils
pride
,
and
listen
to
the
whispers
of
an
evill
spirit
,
and
follow
his
temptations
,
and
rebell
against
his
Maker
;
and
then
God
also
against
his
first
design
resolved
to
throw
such
persons
into
that
place
that
was
prepared
for
the
Devill
:
for
so
great
was
the
love
of
God
to
mankind
,
that
he
prepared
joyes
infinite
and
never
ceasing
for
man
before
he
had
created
him
;
but
he
did
not
predetermine
him
to
any
evill
;
but
when
he
was
forced
to
it
by
mans
malice
,
he
doing
what
God
forbad
him
,
God
cast
him
thither
where
he
never
intended
him
;
but
it
was
not
mans
portion
:
he
designed
it
not
at
first
,
and
at
last
also
he
invited
him
to
repentance
,
and
when
nothing
could
do
it
,
he
threw
man
into
anothers
portion
,
because
he
would
not
accept
of
what
was
designed
to
be
his
own
.
5.
The
evill
portion
shall
be
continuall
without
intermission
of
evill
;
no
dayes
of
rest
,
no
nights
of
sleep
,
no
ease
from
labour
,
no
periods
of
the
stroke
,
nor
taking
off
the
hand
,
no
intervals
between
blow
and
blow
;
but
a
continued
stroke
,
which
neither
shortens
the
life
,
nor
introduces
a
brawny
patience
,
or
the
toleration
of
an
oxe
,
but
it
is
the
same
in
every
instant
,
and
great
as
the
first
stroke
of
lightning
;
the
smart
is
great
for
ever
as
at
the
first
change
,
from
the
rest
of
the
grave
to
the
flames
of
that
horrible
burning
.
The
Church
of
Rome
amongst
some
other
strange
opinions
hath
inserted
this
one
into
her
publick
Offices
;
that
the
perishing
souls
in
hell
may
have
sometimes
remission
and
refreshment
like
the
fits
of
an
intermitting
feaver
:
for
so
it
is
in
the
Roman
Missal
printed
at
Paris
,
1626.
in
the
Masse
for
the
dead
;
Ut
quia
de
ejus
vitae
qualitate
diffidimus
,
&
si
plenam
veniam
anima
ipsius
obtinere
non
potest
,
saltem
vel
inter
ipsa
tormenta
quae
forsan
patitur
,
refrigerium
de
abundantia
miserationum
tuarum
sentiat
:
and
something
like
this
is
that
of
Prudentius
,
Sunt
&
spiritibus
saepè
nocentibus
,
Hymn
.
5.
lib.
Cath●mer
.
Poenarum
celebres
sub
Styge
feriae
,
&c.
The
evill
spirits
have
ease
of
their
pain
,
and
he
names
their
holiday
,
then
when
the
Resurrection
of
our
Lord
from
the
grave
is
celebrated
:
Marcent
suppliciis
Tartara
mitibus
,
Exultátque
sui
carceris
otio
Umbrarum
populus
liber
ab
ignibus
:
Nec
fervent
solito
flumina
sulphure
.
They
then
thought
that
when
the
Paschall
taper
burn'd
,
the
flames
of
hell
could
not
burn
,
till
the
holy
wax
was
spent
:
but
because
this
is
a
fancy
without
ground
or
revelation
,
and
is
against
the
Analogie
of
all
those
expressions
of
our
Lord
,
Where
the
worm
dyeth
not
,
and
the
fire
is
never
quenched
,
and
divers
others
,
it
is
sufficient
to
have
noted
it
without
further
consideration
;
the
pains
of
hell
have
no
rest
,
no
drop
of
water
is
allowed
to
cool
the
tongue
,
there
is
no
advocate
to
plead
for
them
,
no
mercy
belongs
to
their
portion
,
but
fearfull
wrath
and
continuall
burnings
.
6.
And
yet
this
is
not
the
worst
of
it
;
for
as
it
is
continuall
during
its
abode
;
so
its
abode
is
for
ever
,
it
is
continuall
and
eternall
.
Tertullian
speaks
something
otherwise
,
Pro
magnitudine
cruciatus
non
diuturni
,
verùm
sempiterni
;
not
continuall
,
or
the
pains
of
every
day
,
but
such
which
shall
last
for
ever
.
But
Lactantius
is
more
plain
in
this
affair
;
The
same
divine
fire
by
the
same
power
and
force
shall
burn
the
wicked
,
and
shall
repair
instantly
whatsoever
of
the
body
it
does
consume
:
Ac
sibi
ipsi
aeternum
●pabulum
subministrabit
,
and
shall
make
for
it self
an
eternall
fuell
.
"
Vermibus
&
flammis
&
discruciatibus
aevum
"
Immortale
dedit
,
senio
ne
poena
periret
"
Non
pereunte
animâ
—
So
Prudentius
eternall
wormes
,
and
unextinguished
flames
,
and
immortall
punishment
is
prepared
for
the
ever-never
dying
souls
of
wicked
men
.
Origen
is
charged
by
the
ancient
Churches
for
saying
that
after
a
long
time
the
Devils
and
the
accursed
souls
shall
be
restored
to
the
Kingdome
of
God
;
and
that
after
a
long
time
again
they
shall
be
restored
to
their
state
;
and
so
it
was
from
their
fall
and
shall
be
forever
;
and
it
may
be
that
might
be
the
meaning
of
Tertullians
expression
,
of
cruciatus
non
diuturni
sed
sempiterni
.
Epiphanius
charges
not
the
opinion
upon
Origen
,
and
yet
he
was
free
enough
in
his
animadversion
and
reproof
of
him
;
but
S.
Austin
did
,
and
confuted
the
opinion
in
his
books
De
civitate
Dei
.
However
,
Origen
was
not
the
first
that
said
the
pains
of
the
damned
should
cease
;
Justin
Martyr
in
his
Dialogue
with
Tryphon
expresses
it
thus
.
Neither
do
I
say
that
all
the
souls
do
dye
,
for
that
indeed
would
be
to
the
wicked
a
gain
unlooked
for
:
What
then
?
the
souls
of
the
godly
in
a
better
place
,
of
the
wicked
in
a
worse
,
do
tarry
the
time
of
Judgement
;
then
they
that
are
worthy
shall
never
dye
again
;
but
those
that
are
designed
to
punishment
shall
abide
so
long
as
God
please
to
have
them
to
live
and
to
be
punished
:
But
I
observe
,
that
the
primitive
Doctors
were
very
willing
to
believe
that
the
mercy
of
God
would
finde
out
a
period
to
the
torment
of
accursed
souls
;
but
such
a
period
,
which
should
be
nothing
but
eternall
destruction
,
called
by
the
Scripture
the
second
death
:
only
Origen
(
as
I
observed
)
is
charg'd
by
S.
Austin
to
have
said
they
shall
return
into
joyes
;
and
back
again
to
hell
by
an
eternall
revolution
.
But
concerning
the
death
of
wicked
souls
,
and
its
being
broke
into
pieces
with
fearfull
torments
and
consumed
with
the
wrath
of
God
,
they
had
entertain'd
some
different
fancies
very
early
in
the
Church
,
as
their
sentences
are
collected
by
S.
Hierome
at
the
end
of
his
Commentaries
upon
Isay
;
and
Ireneus
disputes
it
largely
,
that
they
that
are
unthankfull
to
God
in
this
short
life
and
obey
him
not
,
shall
never
have
an
Lib.
2.
cap.
65.
eternall
duration
of
life
in
the
ages
to
come
,
sed
ipse
se
privat
in
saeculum
saeculi
perseverantiâ
,
he
deprives
his
soul
of
living
to
eternall
ages
;
for
he
supposes
an
immortall
duration
not
to
be
naturall
to
the
soul
,
but
a
gift
of
God
,
which
he
can
take
away
,
and
did
take
away
from
Adam
,
and
restored
it
again
in
Christ
to
them
that
beleeve
in
him
and
obey
him
:
for
the
other
,
they
shall
be
raised
again
to
suffer
shame
,
and
fearfull
torments
,
and
according
to
the
degree
of
their
sins
,
so
shall
be
continued
in
their
sorrowes
,
and
some
shall
dye
and
some
shall
not
dye
;
the
Devill
and
the
Beast
,
and
and
they
that
worshipped
the
Beast
,
and
they
that
were
marked
with
his
Character
,
these
S.
John
saith
shall
be
tormented
for
ever
and
ever
;
he
does
not
say
so
of
all
;
but
of
some
certain
great
criminals
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
,
so
long
as
God
please
,
some
for
ever
and
ever
,
and
some
not
so
severely
;
And
whereas
the
generall
sentence
is
given
to
all
wicked
persons
,
to
all
on
the
left
hand
,
to
go
into
everlasting
fire
:
it
is
answered
,
that
the
fire
indeed
is
everlasting
,
but
not
all
that
enters
into
it
is
everlasting
;
but
only
the
Devils
for
whom
it
was
prepared
and
others
more
mighty
criminals
(
according
as
S.
John
intimates
)
though
also
everlasting
signifies
only
to
the
end
of
its
proper
period
.
Concerning
this
Doctrine
of
theirs
so
severe
,
and
yet
so
moderated
,
there
is
lesse
to
be
objected
then
against
the
supposed
fancy
of
Origen
:
for
it
is
a
strange
consideration
to
suppose
an
eternall
torment
to
those
to
whom
it
was
never
threatned
;
to
those
who
never
heard
of
Christ
;
to
those
that
liv'd
probably
well
,
to
heathens
of
good
lives
;
to
ignorants
and
untaught
people
;
to
people
surprised
in
a
single
crime
;
to
men
that
dye
young
in
their
naturall
follies
and
foolish
lusts
;
to
them
that
fall
in
a
sudden
gaiety
and
excessive
joy
;
to
all
alike
;
to
all
infinite
and
eternall
,
even
to
unwarned
people
;
and
that
this
should
be
inflicted
by
God
who
infinitely
loves
his
creature
,
who
dyed
for
them
,
who
pardons
easily
,
and
pities
readily
,
and
excuses
much
,
and
delights
in
our
being
saved
,
and
would
not
have
us
dye
,
and
takes
little
things
in
exchange
for
great
:
it
is
certain
that
Gods
mercies
are
infinite
,
and
it
is
also
certain
that
the
matter
of
eternall
torments
cannot
truly
be
understood
;
and
when
the
School-men
go
about
to
reconcile
the
Divine
justice
to
that
severity
,
and
consider
why
God
punishes
eternally
a
temporall
sin
or
a
state
of
evill
,
they
speak
variously
,
and
uncertainly
,
and
unsatisfyingly
.
But
that
in
this
question
we
may
separate
the
certain
from
the
uncertain
;
1.
It
is
certain
that
the
torments
of
hell
shall
certainly
last
as
long
as
1.
the
soul
lasts
;
for
eternall
and
everlasting
can
signifie
no
lesse
but
to
the
end
of
that
duration
,
to
the
perfect
end
of
the
period
in
which
it
signifies
.
So
Sodom
and
Gomorrah
,
when
God
rained
down
hell
from
heaven
upon
the
earth
(
as
Salvian's
expression
is
)
they
are
said
to
suffer
the
vengeance
of
eternall
fire
:
that
is
,
of
a
fire
that
consumed
them
finally
,
and
they
never
were
restored
:
and
so
the
accursed
souls
shall
suffer
torments
till
they
be
consumed
;
who
because
they
are
immortall
either
naturally
or
by
gift
,
shall
be
tormented
for
ever
,
or
till
God
shall
take
from
them
the
life
that
he
restored
to
them
on
purpose
to
give
them
a
capacity
of
being
miserable
;
and
the
best
that
they
can
expect
is
to
despair
of
all
good
,
to
suffer
the
wrath
of
God
,
never
to
come
to
any
minute
of
felicity
,
or
of
a
tolerable
state
,
and
to
be
held
in
pain
till
God
be
weary
of
striking
.
This
is
the
gentlest
sentence
of
some
of
the
old
Doctors
.
But
2.
the
generality
of
Christians
have
been
taught
to
beleeve
2.
worse
things
yet
concerning
them
;
and
the
words
of
our
blessed
Lord
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eternall
affliction
or
smiting
;
Nec
mortis
poenas
mors
altera
finiet
hujus
,
Horaque
;
erit
tantis
ultima
nulla
malis
.
And
S.
John
,
who
well
knew
the
minde
of
his
Lord
,
saith
;
The
Rev.
14.
11.
smoke
of
their
torment
ascendeth
up
for
ever
and
ever
,
and
they
have
no
rest
day
nor
night
:
that
is
,
their
torment
is
continuall
,
and
it
is
eternall
.
Their
second
death
shall
be
but
a
dying
to
all
felicity
,
for
so
death
is
taken
in
Scripture
;
Adam
dyed
when
he
eat
the
forbidden
fruit
;
that
is
,
he
was
lyable
to
sicknesse
and
sorrowes
,
and
pain
and
dissolution
of
soul
and
body
:
and
to
be
miserable
,
is
the
worse
death
of
the
two
;
they
shall
see
the
eternall
felicity
of
the
Saints
,
but
they
shall
never
taste
of
the
holy
Chalice
.
Those
joyes
shall
indeed
be
for
ever
and
ever
;
for
immortality
is
part
of
their
reward
,
and
on
them
the
second
death
shall
have
no
power
;
but
the
wicked
shall
be
tormented
horridly
and
insufferably
till
death
and
hell
be
thrown
into
the
lake
of
fire
,
and
shall
be
no
more
,
which
is
the
second
death
.
But
that
they
may
not
Rev.
20.
14.
imagine
that
this
second
death
shall
be
the
end
of
their
pains
,
S.
Iohn
speaks
expresly
what
that
is
;
Rev.
21.
8.
The
fearfull
and
unbeleeving
,
the
abominable
and
the
murderers
,
the
whoremongers
and
sorcerers
,
the
idolaters
and
all
lyars
shall
have
their
part
in
the
lake
wich
burneth
with
fire
and
brimstone
,
which
is
the
second
death
;
no
dying
there
,
but
a
being
tormented
,
burning
in
a
lake
of
fire
,
that
is
the
second
death
.
For
if
life
be
reckoned
a
blessing
,
then
to
be
destitute
of
all
blessing
is
to
have
no
life
,
and
therefore
to
be
intolerably
miserable
is
this
second
death
,
that
is
,
death
eternall
.
3.
And
yet
if
God
should
deal
with
man
hereafter
more
mercifully
and
proportionably
to
his
weak
nature
,
then
he
does
to
Angels
,
and
as
he
admits
him
to
repentance
here
,
so
in
hell
also
to
a
period
of
his
smart
,
even
when
he
keeps
the
Angels
in
pain
for
ever
;
yet
he
will
never
admit
him
to
favour
,
he
shall
be
tormented
beyond
all
the
measure
of
humane
ages
,
and
be
destroyed
for
ever
and
ever
.
It
concerns
us
all
who
hear
and
beleeve
these
things
,
to
do
as
our
blessed
Lord
will
do
before
the
day
of
his
coming
;
he
will
call
and
convert
the
Jews
and
strangers
:
Conversion
to
God
is
the
best
preparatory
to
Dooms-day
:
and
it
concerns
all
them
who
are
in
the
neighbourhood
and
fringes
of
the
flames
of
hell
,
that
is
,
in
the
state
of
sin
,
quickly
to
arise
from
the
danger
,
and
shake
the
burning
coals
off
our
flesh
,
lest
it
consume
the
marrow
and
the
bones
:
Exuenda
est
velociter
de
incendio
sarcina
,
priusquam
flammis
supervenientibus
concremetur
.
Nemo
diu
tutus
est
periculo
proximus
,
saith
S.
Cyprian
,
No
man
is
safe
long
,
that
is
so
neer
to
danger
;
for
suddenly
the
change
will
come
,
in
which
the
Judge
shall
be
called
to
Judgement
,
and
no
man
to
plead
for
him
,
unlesse
a
good
conscience
be
his
Advocate
;
and
the
rich
shall
be
naked
as
a
condemned
criminall
to
execution
;
and
there
shall
be
no
regard
of
Princes
or
of
Nobles
,
and
the
differences
of
mens
account
shall
be
forgotten
,
and
no
distinction
remaining
but
of
good
or
bad
,
sheep
and
goats
,
blessed
and
accursed
souls
.
Among
the
wonders
of
the
day
of
Judgement
our
blessed
Saviour
reckons
it
,
that
men
shall
be
marrying
and
giving
in
marriage
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
marrying
and
crosse
marrying
,
that
is
,
raising
families
and
lasting
greatnesse
and
huge
estates
;
when
the
world
is
to
end
so
quickly
;
and
the
gains
of
a
rich
purchase
so
very
a
trifle
,
but
no
trifling
danger
;
a
thing
that
can
give
no
security
to
our
souls
,
but
much
hazards
and
a
great
charge
.
More
reasonable
it
is
,
that
we
despise
the
world
and
lay
up
for
heaven
,
that
we
heap
up
treasures
by
giving
almes
,
and
make
friends
of
unrighteous
Mammon
;
but
at
no
hand
to
enter
into
a
state
of
life
,
that
is
all
the
way
a
hazard
to
the
main
interest
,
and
at
the
best
,
an
increase
of
the
particular
charge
.
Every
degree
of
riches
,
every
degree
of
greatnesse
,
every
ambitious
imployment
,
every
great
fortune
,
every
eminency
above
our
brother
,
is
a
charge
to
the
accounts
of
the
last
day
.
He
that
lives
temperately
and
charitably
,
whose
imployment
is
religion
,
whose
affections
are
fear
and
love
,
whose
desires
are
after
heaven
and
do
not
dwell
below
;
that
man
can
long
and
pray
for
the
hastning
of
the
coming
of
the
day
of
the
Lord
.
He
that
does
not
really
desire
and
long
for
that
day
,
either
is
in
a
very
ill
condition
,
or
does
not
understand
that
he
is
in
a
good
.
*
I
will
not
be
so
severe
in
this
meditation
as
to
forbid
any
man
to
laugh
,
that
beleeves
himself
shall
be
called
to
so
severe
a
Judgement
;
yet
S.
Hierom
said
it
,
Coram
coelo
&
terrâ
rationem
reddemus
totius
nostrae
vitae
;
&
tu
rides
?
Heaven
and
earth
shall
see
all
the
follies
and
basenesse
of
thy
life
;
and
doest
thou
laugh
?
That
we
may
,
but
we
have
not
reason
to
laugh
loudly
and
frequently
,
if
we
consider
things
wisely
,
and
as
we
are
concerned
:
but
if
we
do
,
yet
praesentis
temporis
ita
est
agenda
laetitia
,
ut
sequentis
judicii
amaritudo
nunquam
recedat
à
memoriâ
:
so
laugh
here
that
you
may
not
forget
your
danger
,
lest
you
weep
for
ever
.
He
that
thinks
most
seriously
and
most
frequently
of
this
fearfull
appearance
,
will
finde
that
it
is
better
staying
for
his
joyes
till
this
sentence
be
past
;
for
then
he
shall
perceive
whether
he
hath
reason
or
no.
In
the
mean
time
wonder
not
that
God
who
loves
mankinde
so
well
,
should
punish
him
so
severely
:
for
therefore
the
evill
fall
into
an
accursed
portion
,
because
they
despised
that
which
God
most
loves
,
his
Son
and
his
mercies
,
his
graces
and
his
holy
Spirit
;
and
they
that
do
all
this
,
have
cause
to
complain
of
nothing
but
their
own
follies
;
and
they
shall
feel
the
accursed
consequents
then
when
they
shall
see
the
Judge
sit
above
them
angry
and
severe
,
inexorable
and
terrible
;
under
them
an
intolerable
hell
;
within
them
,
their
consciences
clamorous
and
diseased
;
without
them
,
all
the
world
on
fire
;
on
the
right
hand
,
those
men
glorified
whom
they
persecuted
or
despised
;
on
the
left
hand
,
the
Devils
accusing
;
for
this
is
the
day
of
the
Lords
terror
,
and
who
is
able
to
abideat
?
Seu
vigilo
intentus
studiis
,
seu
dormio
,
semper
Iudicis
extremi
nostras
tuba
personet
aures
.
SERMON
,
IV.
The
Returne
of
PRAYERS
.
Or
,
The
Conditions
of
a
PREVAILING
PRAYER
.
John
9.
31.
Now
wee
know
that
God
heareth
not
sinners
,
but
if
any
man
be
a
worshippar
of
God
and
doth
his
will
,
him
be
heareth
.
IKnow
not
which
is
the
greater
wonder
,
either
that
prayer
,
which
is
a
duty
so
easie
and
facile
,
so
ready
and
apted
to
the
powers
,
and
skill
,
and
opportunities
of
every
man
,
should
have
so
great
effects
,
and
be
productive
of
such
mighty
blessings
;
or
that
we
should
be
so
unwilling
to
use
so
easie
an
instrument
of
procuring
so
much
good
.
The
first
declares
Gods
goodnesse
,
but
this
publishes
mans
folly
and
weaknesse
,
who
finds
in
himself
so
much
difficulty
to
perform
a
condition
so
easie
and
full
of
advantage
.
But
the
order
of
this
infelicity
is
knotted
like
the
foldings
of
a
Serpent
,
all
those
parts
of
easinesse
which
invite
us
to
doe
the
duty
,
are
become
like
the
joynes
of
a
bulrush
,
not
bendings
,
but
consolidations
and
stiffenings
;
the
very
facility
becomes
its
objection
,
and
in
every
of
its
stages
,
wee
make
or
finde
a
huge
uneasinesse
.
At
first
wee
doe
not
know
what
we
ask
,
and
when
we
doe
,
then
we
finde
difficulty
to
bring
our
wils
to
desire
it
;
and
when
that
is
instructed
and
kept
in
awe
,
it
mingles
interest
,
and
confounds
the
purposes
;
and
when
it
is
forc'd
to
ask
honestly
and
severely
,
then
it
wills
so
coldly
,
that
God
hates
the
prayer
;
and
if
it
desires
fervently
,
it
sometimes
turns
that
into
passion
,
and
that
passion
breaks
into
murmurs
or
unquietnesse
;
or
if
that
be
avoyded
,
the
indifferency
cooles
into
death
,
or
the
fire
burns
violently
,
and
is
quickly
spent
;
our
desires
are
dull
as
a
rock
,
or
fugitive
as
lightening
;
either
wee
aske
ill
things
earnestly
,
or
good
things
remissely
;
we
either
court
our
owne
danger
,
or
are
not
zealous
for
our
reall
safety
;
or
if
we
be
right
in
our
matter
,
or
earnest
in
our
affections
,
and
lasting
in
our
abode
,
yet
we
misse
in
the
manner
;
and
either
we
aske
for
evill
ends
,
or
without
religion
and
awefull
apprehensions
;
or
we
rest
in
the
words
and
signification
of
the
prayer
;
and
never
take
care
to
passe
on
to
action
;
or
else
we
sacrifice
in
the
company
of
Corah
being
partners
of
a
schisme
,
or
a
rebellion
in
religion
;
or
we
bring
unhallowed
censers
;
our
hearts
send
up
to
God
an
unholy
smoak
,
a
cloud
from
the
fires
of
lust
,
and
either
the
flames
of
lust
or
rage
,
of
wine
or
revenge
kindle
the
beast
that
is
laid
upon
the
altar
;
or
we
bring
swines
flesh
,
or
a
dogs
neck
;
whereas
God
never
accepts
,
or
delights
in
a
prayer
,
unlesse
it
be
for
a
holy
thing
,
to
a
lawfull
end
,
presented
unto
him
upon
the
wings
of
Zeal
and
love
,
of
religious
sorrow
or
religious
joy
;
by
sanctified
lips
,
and
pure
bands
,
and
a
sincere
heart
.
It
must
be
the
prayer
of
a
gracious
man
;
and
he
is
onely
gracious
before
God
,
and
acceptable
,
and
effective
in
his
prayer
,
whose
life
is
holy
,
and
whose
prayer
is
holy
;
For
both
these
are
necessary
ingredients
to
the
constitution
of
a
prevailing
prayer
;
there
is
a
holinesse
peculiar
to
the
man
,
and
a
holinesse
peculiar
to
the
prayer
,
that
must
adorn
the
prayer
before
it
can
be
united
to
the
intercession
of
the
Holy
Jesus
,
in
which
union
alone
our
prayers
can
be
prevailing
.
God
heareth
not
sinners
:
]
so
the
blind
man
in
the
text
,
and
confidently
[
this
we
know
:
]
he
had
reason
indeed
for
his
confidence
;
it
was
a
proverbiall
saying
,
and
every
where
recorded
in
their
Scriptures
,
which
were
read
in
the
synagogues
every
Sabbath
day
.
For
what
is
the
hope
of
the
hypocrite
?
(
saith
Job
)
will
God
Job
27.
9.
hear
his
cry
when
trouble
cometh
upon
him
?
No
,
he
will
not
.
For
if
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
mee
,
said
Ps.
6.
6.
18.
David
;
and
so
said
the
Spirit
of
the
Lord
by
the
Son
of
David
.
Prov.
1.
28.
When
distresse
and
anguish
cometh
upon
you
,
Then
shall
they
call
upon
mee
,
but
I
will
not
answer
;
they
shall
seek
mee
early
,
but
they
shall
not
find
mee
;
and
Isaiah
,
When
you
spread
forth
your
Isa.
1.
15.
hands
I
will
hide
mine
eyes
from
you
,
yea
when
you
make
many
prayers
I
will
not
hear
;
your
hands
are
full
of
bloud
:
and
again
,
Ier.
14.
12.
When
they
fast
I
will
not
hear
their
cry
,
and
when
they
will
offer
burnt
offerings
and
oblations
,
I
will
not
accept
them
.
For
they
have
10.
loved
to
wander
,
they
have
not
refrained
their
feet
,
therefore
the
Lord
will
not
accept
them
;
hee
will
now
remember
their
iniquity
,
and
visit
their
sins
:
Upon
these
and
many
other
authorities
it
grew
into
a
proverb
;
Deus
non
exaudit
peccatores
:
it
was
a
known
Vide
etiam
Ps.
34.
6.
Micah
3.
4.
1
Pet.
3.
12.
case
and
an
established
rule
in
the
religion
;
Wicked
persons
are
neither
fit
to
pray
for
themselves
,
nor
for
others
.
Which
proposition
let
us
first
consider
in
the
sense
of
that
purpose
which
the
blind
man
spoke
it
in
,
and
then
in
the
utmost
extent
of
it
,
as
its
analogie
and
equall
reason
goes
forth
upon
us
and
our
necessities
.
The
man
was
cured
of
his
blindnesse
,
and
being
examined
concerning
him
that
did
it
,
named
and
gloryed
in
his
Physitian
:
but
the
spitefull
Pharisees
bid
him
give
glory
to
God
,
and
defie
the
Minister
;
for
God
indeed
was
good
,
but
he
wrought
that
cure
by
a
wicked
hand
.
No
(
says
he
)
this
is
impossible
.
If
this
man
were
a
sinner
and
a
false
Prophet
(
for
in
that
instance
the
accusation
was
intended
)
God
would
not
hear
his
prayers
,
and
work
miracles
by
him
in
verification
of
a
lye
.
A
false
Prophet
could
not
work
true
miracles
;
this
hath
received
its
diminution
when
the
case
was
changed
;
for
at
that
time
when
Christ
preached
,
Miracles
was
the
onely
,
or
the
great
verification
of
any
new
revelation
;
and
therefore
it
proceeding
from
an
Almighty
God
,
must
needs
be
the
testimony
of
a
Divine
truth
;
and
if
it
could
have
been
brought
for
a
lye
,
there
could
not
then
have
been
sufficient
instruction
given
to
mankind
,
to
prevent
their
beleef
of
false
Prophets
,
and
lying
doctrines
.
But
when
Christ
proved
his
doctrine
by
miracles
,
that
no
enemy
of
his
did
ever
doe
so
great
before
or
after
him
;
then
he
also
told
,
that
after
him
his
friends
should
doe
greater
;
and
his
enemies
should
do
some
,
(
but
they
were
fewer
,
and
very
inconsiderable
)
and
therefore
could
have
in
them
no
unavoydable
cause
of
deception
;
because
they
were
discovered
by
a
Prophesie
;
and
caution
was
given
against
them
by
him
that
did
greaten
miracles
;
and
yet
ought
to
have
been
beleeved
if
he
had
done
but
one
;
because
against
him
there
had
been
no
caution
,
but
many
prophesies
creating
such
expectations
concerning
him
,
which
he
verified
by
his
great
works
.
So
that
in
this
sense
of
working
miracles
,
though
it
was
infinitely
true
that
the
blind
man
said
,
then
when
he
said
it
,
yet
after
that
the
case
was
alter'd
:
and
Sinners
,
Magicians
,
Astrologers
,
Witches
,
Hereticks
,
Simoniacks
and
wicked
persons
of
other
instances
,
have
done
miracles
,
and
God
hath
heard
sinners
,
and
wrought
his
own
works
by
their
hands
,
or
suffered
the
Devill
to
doe
his
works
under
their
pretences
;
and
many
at
the
day
of
Judgment
shall
plead
that
they
have
done
miracles
in
Christs
name
,
and
yet
they
shall
be
rejected
;
Christ
knows
them
not
,
and
their
portion
shall
bee
with
dogs
,
and
goats
,
and
unbeleevers
.
There
is
in
this
case
onely
this
difference
,
that
they
who
doe
miracles
in
opposition
to
Christ
,
doe
them
by
the
power
of
the
Devill
,
to
whom
it
is
permitted
to
doe
such
things
which
wee
think
miracles
;
and
that
is
all
one
as
though
they
were
:
but
the
danger
of
them
is
none
at
all
,
but
to
them
that
will
not
beleeve
him
that
did
greater
miracles
,
and
prophesied
of
these
lesse
,
and
gave
warning
of
their
attending
danger
,
and
was
confirmed
to
be
a
true
teacher
by
voices
from
heaven
,
and
by
the
resurrection
of
his
body
after
a
three
days
buriall
:
So
that
to
these
the
proposition
still
remains
true
,
God
hears
not
sinners
,
God
does
not
work
those
miracles
;
but
concerning
sinning
Christians
,
God
in
this
sense
and
towards
the
purposes
of
miracles
does
hear
them
,
and
hath
wrought
miracles
by
them
,
for
they
doe
them
in
the
name
of
Christ
,
and
therefore
Christ
said
,
cannot
easily
speak
ill
of
him
;
and
although
they
either
prevaricate
in
their
lives
,
or
in
superinduced
doctrines
,
yet
because
the
miracles
are
a
verification
of
the
Religion
,
not
of
the
opinion
,
of
the
power
or
truth
of
Christ
,
not
of
the
veracity
of
the
man
,
God
hath
heard
such
persons
many
times
whom
men
have
long
since
,
and
to
this
day
call
Hereticks
,
such
were
the
Novatians
and
Arrians
;
For
to
the
Heathens
they
could
onely
prove
their
Religion
by
which
they
stood
distinguished
from
them
;
but
we
find
not
that
they
wrought
miracles
among
the
Christians
,
or
to
verifie
their
superstructures
and
private
opinions
.
But
besides
this
yet
,
we
may
also
by
such
means
arrest
the
forwardnesse
of
our
judgments
and
condemnations
of
persons
disagreeing
in
their
opinions
from
us
;
for
those
persons
whose
faith
God
confirmed
by
miracles
was
an
intire
faith
,
and
although
they
might
have
false
opinions
,
or
mistaken
explications
of
true
opinions
,
either
inartificiall
or
misunderstood
,
yet
we
have
reason
to
beleeve
their
faith
to
be
intire
;
for
that
which
God
would
have
the
Heathen
to
beleeve
,
and
to
that
purpose
prov'd
it
by
a
miracle
,
himselfe
intended
to
accept
first
to
a
holy
life
,
and
then
to
glory
.
The
false
opinion
should
burn
,
and
themselves
escape
.
One
thing
more
is
here
very
considerable
,
that
in
this
very
instance
of
working
miracles
,
God
was
so
very
carefull
not
to
hear
sinners
or
permit
sinners
,
till
he
had
prevented
all
dangers
to
good
and
innocent
persons
,
that
the
case
of
Christ
and
his
Apostles
working
miracles
was
so
clearly
separated
and
remarked
by
the
finger
of
God
,
and
distinguished
from
the
impostures
and
pretences
of
all
the
many
Antichrists
that
appeared
in
Palestine
,
Cyprus
,
Cr●te
,
Syria
,
and
the
voicinage
,
that
there
were
but
very
few
Christians
that
with
hearty
perswasions
fell
away
from
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Galen
,
It
is
not
easie
to
teach
anew
him
that
hath
been
taught
by
Christ
:
And
St.
Austin
tels
a
story
of
an
unbeleeving
man
,
that
being
troubled
that
his
wife
was
a
Christian
,
went
to
the
Oracle
to
aske
by
what
means
hee
should
alter
her
perswasion
;
but
he
was
answered
,
it
could
never
be
done
,
he
might
as
well
imprint
characters
upon
the
face
of
a
torrent
or
a
rapid
river
,
or
himself
fly
in
the
air
,
as
alter
the
perswasion
of
a
hearty
and
an
honest
Christian
;
I
would
to
God
it
were
so
now
in
all
instances
,
and
that
it
were
so
hard
to
draw
men
from
the
severities
of
a
holy
life
,
as
of
old
they
could
be
cousened
,
disputed
,
or
forced
out
of
their
faith
.
Some
men
are
vexed
with
hypocrisie
,
and
then
their
hypocrisie
was
punished
with
infidelity
and
a
wretchlesse
spirit
.
Demas
,
and
Simon
Magus
,
and
Ecebolius
,
and
the
lapsed
Confessors
are
instances
of
humane
craft
or
humane
weaknesse
;
but
they
are
scarce
a
number
that
are
remarked
in
Ancient
story
to
have
fallen
from
Christianity
by
direct
persuasions
,
or
the
efficacy
of
abusing
arguments
and
discourses
.
The
reason
of
it
is
the
truth
in
the
text
;
God
did
so
avoyd
hearing
sinners
in
this
affair
,
that
he
never
permitted
them
to
doe
any
miracles
so
as
to
doe
any
mischief
to
the
souls
of
good
men
;
and
therefore
it
is
said
,
the
enemies
of
Christ
came
in
the
power
of
signes
and
wonders
able
to
deceive
(
if
it
were
possible
)
even
the
very
elect
;
but
that
was
not
possible
;
without
their
faults
it
could
not
be
;
the
elect
were
sufficiently
strengthened
,
and
the
evidence
of
Christs
being
heard
of
God
,
and
that
none
of
his
enemies
were
heard
of
God
to
any
dangerous
effect
,
was
so
great
,
that
if
any
Christian
had
apostatized
or
fallen
away
by
direct
perswasion
,
it
was
like
the
sin
of
a
falling
Angell
,
of
so
direct
a
malice
that
he
never
could
repent
,
and
God
never
would
pardon
him
,
as
St.
Paul
twice
remarks
in
his
Epistle
to
the
Hebrews
.
The
result
of
this
discourse
is
the
first
sense
and
explication
of
the
words
,
God
heareth
not
sinners
,
viz.
in
that
in
which
they
are
sinners
:
a
sinner
in
his
manners
may
be
heard
in
his
prayer
in
order
to
the
confirmation
of
his
faith
,
but
if
he
be
a
sinner
in
his
faith
God
hears
him
not
at
all
in
that
wherein
he
sins
;
for
God
is
truth
and
cannot
confirm
a
lye
,
and
when
ever
he
permitted
the
Devill
to
doe
it
,
he
secur'd
the
interest
of
his
Elect
,
that
is
,
of
all
that
beleeve
in
him
and
love
him
,
lifting
up
holy
hands
without
wrath
and
doubting
.
2.
That
which
yet
concerns
us
more
neerly
is
,
that
God
heareth
not
sinners
,
that
is
,
if
wee
be
not
good
men
,
our
prayers
will
doe
us
no
good
:
wee
shall
be
in
the
condition
of
them
that
never
pray
at
all
.
The
prayers
of
a
wicked
man
are
like
the
breath
of
corrupted
lungs
,
God
turns
away
from
such
unwholsome
breathings
.
But
that
I
may
reduce
this
necessary
doctrine
to
a
method
;
I
shall
consider
that
there
are
some
persons
whose
prayers
are
sins
;
and
some
others
whose
prayers
are
ineffectuall
:
some
are
such
who
doe
not
pray
lawfully
;
they
sin
when
they
pray
while
they
remain
in
that
state
and
evill
condition
;
others
are
such
who
doe
not
obtain
what
they
pray
for
,
and
yet
their
prayer
is
not
a
direct
sin
:
the
prayer
of
the
first
is
a
direct
abomination
,
the
prayer
of
the
second
is
hindred
;
the
first
is
corrupted
by
a
direct
state
of
sin
,
the
latter
by
some
intervening
imperfection
and
unhandsome
circumstance
of
action
;
and
in
proportion
to
these
,
it
is
required
,
1.
that
he
be
in
a
state
and
possibility
of
acceptation
;
and
2.
that
the
prayer
it selfe
be
in
a
proper
disposition
.
1.
Therefore
wee
shall
consider
what
are
those
conditions
which
are
required
in
every
person
that
prays
,
the
want
of
which
makes
the
prayer
to
be
a
sin
?
2ly
.
What
are
the
conditions
of
a
good
mans
prayer
,
the
absence
of
which
makes
that
even
his
prayer
returns
empty
?
3ly
;
What
degrees
and
circumstances
of
piety
are
required
to
make
a
man
fit
to
be
an
intercessor
for
others
,
both
with
holinesse
in
himself
and
effect
to
them
he
prays
for
?
And
4ly
.
as
an
appendix
to
those
considerations
,
I
shall
adde
the
proper
indices
and
significations
by
which
we
may
make
a
judgment
whether
God
hath
heard
our
prayers
or
no.
1.
Whosoever
prays
to
God
while
he
is
in
a
state
,
or
in
the
affection
to
sin
,
his
prayer
is
an
abomination
to
God
.
This
was
a
truth
so
beleeved
by
all
Nations
of
the
world
,
that
in
all
Religions
they
ever
appointed
baptismes
and
ceremoniall
expiations
to
cleanse
the
persons
before
they
presented
themselves
in
their
holy
offices
.
Deorum
Templa
cum
adire
disponitis
ab
,
omni
vos
labe
puros
,
lautos
,
castissimósque
praestatis
,
said
Arnobius
to
the
Gentiles
:
When
you
addresse
your selves
to
the
Temples
of
your
Gods
,
you
keep
your selves
chast
,
and
clean
,
and
spotlesse
.
They
washed
their
hands
,
and
wore
white
garments
,
they
refused
to
touch
a
dead
body
,
they
avoyded
a
spot
upon
their
clothes
as
they
avoyded
a
wound
upon
their
head
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
was
the
religious
ground
they
went
upon
;
an
impure
thing
ought
not
to
touch
that
which
is
holy
,
much
lesse
to
approach
the
Prince
of
purities
;
and
this
was
the
sense
of
the
old
world
in
their
lustrations
,
and
of
the
Jews
in
their
preparatory
baptismes
;
they
wash'd
their
hands
to
signifie
that
they
should
cleanse
them
from
all
iniquity
,
and
keep
them
pure
from
bloud
and
rapine
;
they
washed
their
garments
,
but
that
intended
they
should
not
be
spotted
with
the
flesh
;
and
their
follies
consisted
in
this
,
that
they
did
not
looke
to
the
bottome
of
their
lavatories
;
they
did
not
see
through
the
vail
of
their
ceremonies
.
Flagitiis
omnibus
inquinati
veniunt
ad
precandum
,
&
se
piè
sacrificasse
opinantur
,
si
cutem
laverint
,
tanquam
libidines
intra
pectus
inclusas
ulla
amnis
abluat
,
aut
ulla
Maria
purificent
,
said
Lactantius
;
they
come
to
their
prayers
dressed
round
about
with
wickednesse
,
ut
quercus
hederâ
,
and
think
God
will
accept
their
offering
if
their
skin
be
wash'd
;
as
if
a
river
could
purifie
their
lustfull
souls
,
or
a
sea
take
off
their
guilt
.
But
David
reconciles
the
ceremony
with
the
mysterie
,
I
will
wash
my
hands
,
I
will
wash
them
in
innocency
,
and
so
will
I
goe
to
thine
altar
.
Hae
sunt
verae
munditiae
(
saies
Tertullian
)
non
quas
plerique
superstitione
curant
ad
omnem
orationem
,
etiam
cum
lavacro
totius
corporis
aquam
sumentes
.
This
is
the
true
purification
,
not
that
which
most
men
doe
,
superstitiously
cleansing
their
hands
and
washing
when
they
go
to
prayers
,
but
cleansing
the
soul
from
all
impiety
,
and
leaving
every
affection
to
sin
;
then
they
come
pure
to
God
:
And
this
is
it
which
the
Apostle
also
signifies
,
having
translated
the
Gentile
and
Jewish
ceremony
into
the
spirituality
of
the
Gospell
,
I
will
therefore
that
men
pray
every
where
,
levantes
puras
manus
,
lifting
up
cleane
hands
,
so
it
is
in
the
Vulgar
Latine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
it
is
in
the
Greek
,
holy
hands
:
That
's
the
purity
that
God
looks
for
upon
them
that
lift
up
their
hands
to
him
in
prayer
:
and
this
very
thing
is
founded
upon
the
Naturall
constitution
of
things
,
and
their
essentiall
proportion
to
each
other
.
1.
It
is
an
act
of
profanation
for
any
unholy
person
to
handle
holy
things
,
and
holy
offices
.
For
if
God
was
ever
carefull
to
put
all
holy
things
into
cancels
,
and
immure
them
with
acts
and
laws
and
cautions
of
separation
;
and
the
very
sanctification
of
them
was
nothing
else
but
the
solemn
separating
them
from
common
usages
,
that
himself
might
bee
distinguished
from
men
by
actions
of
propriety
;
it
is
naturally
certain
,
he
that
would
be
differenc'd
from
common
things
,
would
be
infinitely
divided
from
things
that
are
wicked
:
If
things
that
are
lawfull
may
yet
be
unholy
in
this
sense
;
much
more
are
unlawfull
things
most
unholy
in
all
senses
.
If
God
will
not
admit
of
that
which
is
beside
Religion
,
he
will
lesse
endure
that
which
is
against
Religion
.
And
therefore
if
a
common
man
must
not
serve
at
the
altar
,
how
shall
he
abide
a
wicked
man
to
stand
there
?
No
:
he
will
not
indure
him
,
but
he
will
cast
him
and
his
prayer
into
the
separation
of
an
infinite
and
eternall
distance
.
Sic
profanatis
sacris
peritura
Troja
perdidit
primùm
Deos
,
So
Troy
entred
into
ruine
when
their
prayers
became
unholy
,
and
they
profan'd
the
rites
of
their
Religion
.
2.
A
wicked
person
while
he
remains
in
that
condition
is
not
the
naturall
object
of
pity
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Zeno
;
Mercy
is
a
sorrow
or
a
trouble
at
that
misery
which
falls
upon
a
person
which
deserv'd
it
not
.
And
so
Aristotle
defines
it
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
When
we
see
the
person
deserves
a
better
fortune
,
or
is
dispos'd
to
a
fairer
intreaty
,
then
wee
naturally
pity
him
,
and
Sinon
pleaded
for
pity
to
the
Trojans
,
saying
,
—
Miserere
animi
non
digna
serentis
.
For
who
pityeth
the
tears
of
a
base
man
who
hath
treacherously
murthered
his
friend
?
or
who
will
lend
a
friendly
sigh
when
he
sees
a
traitor
to
his
country
passe
forth
through
the
execrable
gates
of
cities
?
and
when
any
circumstance
of
basenesse
,
that
is
,
any
thing
that
takes
off
the
excuse
of
infirmity
,
does
accompany
a
sin
(
such
as
are
ingratitude
,
perjury
,
perseverance
,
delight
,
malice
,
treachery
)
then
every
man
scorns
the
criminall
,
and
God
delights
and
rejoyces
in
,
and
laughs
at
the
calamity
of
such
a
person
.
When
Vitellius
with
his
hands
bound
behind
him
,
his
Imperiall
robe
rent
,
and
with
a
dejected
countenance
and
an
ill
name
was
led
to
execution
,
every
man
cursed
him
,
but
no
man
wept
.
Deformitas
exitus
misericordiam
abstulerat
,
saith
Tacitus
,
The
filthinesse
of
his
life
and
death
took
away
pity
.
So
it
is
with
us
in
our
prayers
;
while
we
love
our
sin
we
must
nurse
all
its
children
;
and
when
we
roare
in
our
lustfull
beds
,
and
groane
with
the
whips
of
an
exterminating
Angell
,
chastising
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Aretas
calls
them
)
the
lusts
of
the
lower
belly
,
wantonnesse
,
and
its
mother
intemperance
,
we
feel
the
price
of
our
sin
,
that
which
God
foretold
to
be
their
issues
,
that
which
he
threatned
us
withall
,
and
that
which
is
the
naturall
consequent
,
and
its
certaine
expectation
,
that
which
we
delighted
in
,
and
chose
,
even
then
when
we
refused
God
,
and
threw
away
felicity
,
and
hated
vertue
.
For
punishment
is
but
the
latter
part
of
sin
;
it
is
not
a
new
thing
and
distinct
from
it
:
or
if
we
will
kisse
the
Hyaena
,
or
clip
the
Lamia
about
the
neck
,
we
have
as
certainly
chosen
the
taile
,
and
its
venemous
embraces
,
as
the
face
and
lip
.
Every
man
that
sins
against
God
,
and
loves
it
,
or
,
which
is
all
one
,
continues
in
it
,
for
by
interpretation
that
is
love
,
hath
all
the
circumstances
of
unworthinesse
towards
God
;
hee
is
unthankfull
,
and
a
breaker
of
his
vowes
,
and
a
despiser
of
his
mercies
,
and
impudent
against
his
judgments
,
he
is
false
to
his
profession
,
false
to
his
faith
,
hee
is
an
unfriendly
person
,
and
useth
him
barbarously
who
hath
treated
him
with
an
affection
not
lesse
then
infinite
;
and
if
any
man
does
half
so
much
evill
,
and
so
unhandsomely
to
a
man
,
we
stone
him
with
stones
and
curses
,
with
reproach
,
and
an
unrelenting
scorn
.
And
how
then
shall
such
a
person
hope
that
God
should
pity
him
?
for
God
better
understands
,
and
deeper
resents
,
and
more
essentially
hates
,
and
more
severely
exacts
the
circumstances
and
degrees
of
basenesse
then
we
can
doe
;
and
therefore
proportionably
scorns
the
person
and
derides
the
calamity
.
Is
not
unthankfulnesse
to
God
a
greater
basenesse
and
unworthinesse
then
unthanfulnesse
to
our
Patron
?
And
is
not
hee
as
sensible
of
it
and
more
then
wee
?
These
things
are
more
then
words
;
and
therefore
if
no
man
pities
a
base
person
,
let
us
remember
that
no
man
is
so
base
in
any
thing
as
in
his
unhandsome
demeanour
towards
God
.
Doe
wee
not
professe
our selves
his
servants
,
and
yet
serve
the
Devill
?
Doe
we
not
live
upon
Gods
provision
,
and
yet
stand
or
work
at
the
command
of
lust
,
or
avarice
,
humane
regards
and
little
interests
of
the
world
?
We
call
him
Father
when
we
desire
our
portion
,
and
yet
spend
it
in
the
society
of
all
his
enemies
.
In
short
:
Let
our
actions
to
God
and
their
circumstances
be
supposed
to
be
done
towards
men
,
and
we
should
scorn
our selves
;
and
how
then
can
we
expect
God
should
not
scorne
us
,
and
reject
our
prayer
when
we
have
done
all
the
dishonour
to
him
,
and
with
all
the
unhandsomnesse
in
the
world
?
Take
heed
lest
we
fall
into
a
condition
of
evill
,
in
which
it
shall
be
said
,
You
may
thank
your selves
;
and
be
infinitely
afraid
lest
at
the
same
time
we
be
in
a
condition
of
person
in
which
God
will
upbraid
our
unworthinesse
,
and
scorne
our
persons
,
and
rejoyce
in
our
calamity
.
The
first
is
intolerable
,
the
second
is
irremediadle
;
the
first
proclaims
our
folly
,
and
the
second
declares
Gods
finall
justice
;
in
the
first
there
is
no
comfort
,
in
the
latter
there
is
no
remedy
;
that
therefore
makes
us
miserable
,
and
this
renders
us
desperate
.
3.
This
great
truth
is
further
manifested
by
the
necessary
and
convenient
appendages
of
prayer
requir'd
,
or
advis'd
,
or
recommended
in
holy
Scripture
.
For
why
is
Fasting
prescribed
together
with
prayer
?
For
neither
if
we
eat
are
we
the
better
,
neither
if
we
eat
not
are
we
the
worse
;
and
God
does
not
delight
in
that
service
,
the
first
,
second
,
and
third
part
of
which
is
nothing
but
pain
and
self-affliction
.
But
therefore
fasting
is
usefull
with
prayer
,
because
it
is
a
penall
duty
,
and
an
action
of
repentance
;
for
then
onely
God
hears
sinners
,
when
they
enter
first
into
the
gates
of
repentance
,
and
proceed
in
all
the
regions
of
sorrow
,
and
carefulnesse
;
and
therefore
we
are
commanded
to
fast
,
that
we
may
pray
with
more
spirituality
,
and
with
repentance
,
that
is
,
without
the
loads
of
meat
,
and
without
the
loads
of
sin
.
Of
the
same
consideration
it
is
that
almes
are
prescribed
,
together
with
prayer
,
because
it
is
a
part
of
that
charity
without
which
our
soules
are
enemies
to
all
that
which
ought
to
be
equally
valued
with
our
owne
lives
.
But
besides
this
,
we
may
easily
observe
what
speciall
undecencies
there
are
,
which
besides
the
generall
malignity
and
demerit
,
are
speciall
deleteries
and
hinderances
to
our
prayers
,
by
irreconciling
the
person
of
him
that
prays
.
1.
The
first
is
unmercyfulnesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
one
in
Stobaeus
,
and
they
were
well
joyned
together
.
He
that
takes
Mercy
from
a
Man
is
like
him
that
takes
an
Altar
from
the
Temple
;
the
Temple
is
of
no
use
without
an
Altar
,
and
the
Man
cannot
pray
without
mercy
;
and
there
are
infinite
of
prayers
sent
forth
by
men
which
God
never
attends
to
,
but
as
to
so
many
sins
;
because
the
men
live
in
a
course
of
rapine
,
or
tyranny
,
or
oppression
,
or
uncharitablenesse
,
or
something
that
is
most
contrary
to
God
,
because
it
is
unmercifull
.
Remember
,
that
God
sometimes
puts
thee
into
some
images
of
his
own
relation
.
We
beg
of
God
for
mercy
,
and
our
Brother
begs
of
us
for
pity
:
and
therefore
let
us
deal
equally
with
God
and
all
the
world
.
I
see
my selfe
fall
by
a
too
frequent
infirmity
,
and
still
I
beg
for
pardon
,
and
hope
for
pity
;
thy
brother
that
offends
thee
,
he
hopes
so
too
,
and
would
fain
have
the
same
measure
,
and
would
be
as
glad
thou
wouldst
pardon
him
,
as
thou
wouldest
rejoyce
in
thy
own
forgivenesse
.
I
am
troubled
when
God
rejects
my
prayer
,
or
in
stead
of
hearing
my
petition
,
sends
a
judgement
:
Is
not
thy
Tenant
,
or
thy
Servant
,
or
thy
Client
so
to
thee
?
does
not
he
tremble
at
thy
frown
,
and
is
of
an
uncertaine
soule
till
thou
speakest
kindly
unto
him
,
and
observes
thy
lookes
as
hee
watches
the
colour
of
the
bean
coming
from
thy
box
of
Sentence
,
life
or
death
depending
on
it
?
when
he
begs
of
thee
for
mercy
,
his
passion
is
greater
,
his
necessities
more
pungent
,
his
apprehension
more
brisk
,
and
sensitive
,
his
case
dressed
with
the
circumstances
of
pity
,
and
thou
thy selfe
canst
better
feel
his
condition
then
thou
doest
usually
perceive
the
earnestnesse
of
thy
own
prayers
to
God
;
and
if
thou
regardest
not
thy
brother
whom
thou
seest
,
whose
case
thou
feelest
,
whose
circumstances
can
afflict
thee
,
whose
passion
is
dressed
to
thy
fancy
,
and
proportioned
to
thy
capacity
,
how
shall
God
regard
thy
distant
prayer
,
or
be
melted
with
thy
cold
desire
,
or
softned
with
thy
dry
story
,
or
moved
by
thy
unrepenting
soul
?
If
I
be
sad
,
I
seek
for
comfort
,
and
goe
to
God
and
to
the
ministry
of
his
creatures
for
it
;
and
is
it
not
just
in
God
to
stop
his
own
fountaines
,
and
seal
the
cisterns
and
little
emanations
of
the
creatures
from
thee
,
who
shuttest
thy
hand
,
and
shuttest
thy
eye
,
and
twistest
thy
bowells
against
thy
brother
,
who
would
as
fain
be
comforted
as
thou
?
It
is
a
strange
Iliacall
passion
that
so
hardens
a
mans
bowells
,
that
nothing
proceeds
from
him
but
the
name
of
his
own
disease
,
a
Miserere
mei
Deus
,
a
prayer
to
God
for
pity
upon
him
that
will
not
shew
pity
to
others
.
We
are
troubled
when
God
through
severity
breaks
our
bones
,
and
hardens
his
face
against
us
;
but
we
think
our
poor
brother
is
made
of
iron
,
and
not
of
flesh
and
bloud
,
as
we
are
.
God
hath
bound
mercy
upon
us
by
the
iron
bands
of
necessity
,
and
though
Gods
mercy
is
the
measure
of
his
justice
,
yet
justice
is
the
measure
of
our
mercy
,
and
as
we
doe
to
others
it
shall
be
done
to
us
,
even
in
the
matter
of
pardon
and
of
bounty
,
of
gentlenesse
and
remission
,
of
bearing
each
others
burdens
,
and
faire
interpretation
;
Forgive
us
our
trespasses
as
wee
forgive
them
that
trespasse
against
us
,
so
we
pray
.
The
finall
sentence
in
this
affair
is
recorded
by
St.
James
,
Hee
that
shews
no
mercy
shall
have
Iam.
2.
13.
justice
with
out
mercy
:
as
thy
poor
brother
hath
groan'd
under
thy
cruelty
and
ungentle
nature
without
remedy
,
so
shalt
thou
before
the
throne
of
God
;
thou
shalt
pray
,
and
plead
,
and
call
,
and
cry
,
and
beg
again
,
and
in
the
midst
of
thy
despairing
noyses
be
carryed
in
the
regions
of
sorrow
,
which
never
did
,
and
never
shall
feel
a
mercy
.
God
never
can
heare
the
prayers
of
an
unmercifull
man
.
2.
Lust
and
uncleannesse
is
a
direct
enemy
to
the
Praying
man
,
and
an
obstruction
to
his
prayers
;
for
this
is
not
onely
a
prophanation
,
but
a
direct
sacriledge
;
it
defiles
a
Temple
to
the
ground
;
it
takes
from
a
man
all
affection
to
spirituall
things
,
and
mingles
his
very
soul
with
the
things
of
the
world
;
it
makes
his
understanding
low
,
and
his
reasonings
cheap
and
foolish
,
and
it
destroys
his
confidence
,
and
all
his
manly
hopes
;
it
makes
his
spirit
light
,
effeminate
,
and
fantastick
,
and
dissolves
his
attention
,
and
makes
his
mind
so
to
disaffect
all
the
objects
of
his
desires
,
that
when
he
prays
he
is
as
uneasy
as
an
impaled
person
,
or
a
condemned
criminall
upon
the
hook
or
wheel
;
and
it
hath
in
it
this
evill
quality
,
that
a
lustfull
person
cannot
pray
heartily
against
his
sin
;
he
cannot
desire
his
cure
,
for
his
will
is
contradictory
to
his
Collect
,
and
he
would
not
that
God
should
hear
the
words
of
his
prayer
,
which
he
poor
man
never
intended
.
For
no
crime
so
seises
upon
the
will
as
that
;
some
sins
steale
an
affection
,
or
obey
a
temptation
,
or
secure
an
interest
,
or
work
by
the
way
of
understanding
,
but
lust
seises
directly
upon
the
will
,
for
the
Devil
knows
well
that
the
lusts
of
the
body
are
soon
cured
;
the
uneasynesse
that
dwels
there
is
a
disease
very
tolerable
,
and
every
degree
of
patience
can
passe
under
it
.
But
therefore
the
Devill
seises
upon
the
will
,
and
that
's
it
that
makes
adulteries
and
all
the
species
of
uncleannesse
;
and
lust
growes
so
hard
a
cure
,
because
the
formality
of
it
is
,
that
it
will
not
be
cured
;
the
will
loves
it
,
and
so
long
as
it
does
,
God
cannot
love
the
Man
;
for
God
is
the
Prince
of
purities
,
and
the
Son
of
God
is
the
King
of
Virgins
,
and
the
holy
Spirit
is
all
love
,
and
that
is
all
purity
and
all
spirituality
:
And
therefore
the
prayer
of
an
Adulterer
,
or
an
uncleane
person
,
is
like
the
sacrifices
to
Moloch
,
or
the
rites
of
Flora
,
ubi
Cato
spectator
esse
non
potuit
,
a
good
man
will
not
endure
them
,
much
lesse
will
God
entertaine
such
reekings
of
the
Dead
sea
and
clouds
of
Sodome
.
For
so
an
impure
vapor
begotten
of
the
slime
of
the
earth
,
by
the
feavers
and
adulterous
heats
of
an
intemperate
Summer
sun
,
striving
by
the
ladder
of
a
mountaine
to
climbe
up
to
heaven
,
and
rolling
into
various
figures
by
an
uneasy
,
unfixed
revolution
,
and
stop'd
at
the
middle
region
of
the
aire
,
being
thrown
from
his
pride
and
attempt
of
passing
towards
the
seat
of
the
stars
,
turnes
into
an
unwholsome
flame
,
and
like
the
breath
of
hell
is
confin'd
into
a
prison
of
darknesse
,
and
a
cloud
,
till
it
breaks
into
diseases
,
plagues
and
mildews
,
stink
and
blastings
:
so
is
the
prayer
of
an
unchast
person
,
it
strives
to
climbe
the
battlements
of
heaven
,
but
because
it
is
a
flame
of
sulphur
,
salt
and
bitumen
,
and
was
kindled
in
the
dishonorable
regions
below
,
deriv'd
from
hell
,
and
contrary
to
God
,
it
cannot
passe
forth
to
the
element
of
love
,
but
ends
in
barrennesse
and
murmur
,
fantastick
expectations
,
and
trifling
imaginative
confidences
,
and
they
at
last
end
in
sorrows
and
despaire
.
*
Every
state
of
sin
is
against
the
possibility
of
a
mans
being
accepted
;
but
these
have
a
proper
venome
against
the
graciousnesse
of
the
person
,
and
the
power
of
the
prayer
.
God
can
never
accept
an
unholy
prayer
,
and
a
wicked
man
can
never
send
forth
any
other
;
the
waters
passe
thorough
impure
aquaeducts
and
channels
of
brimstone
,
and
therefore
may
end
in
brimstone
and
fire
,
but
never
in
forgivenesse
,
and
the
blessings
of
an
eternall
charity
.
Henceforth
therefore
,
never
any
more
wonder
that
men
pray
so
seldome
;
there
are
few
that
feel
the
relish
,
and
are
enticed
with
the
deliciousnesse
,
and
refreshed
with
the
comforts
,
and
instructed
with
the
sanctity
,
and
acquainted
with
the
secrets
of
a
holy
prayer
:
But
cease
also
to
wonder
,
that
of
those
few
that
say
many
prayers
,
so
few
find
any
return
of
any
at
all
.
To
make
up
a
good
and
a
lawfull
prayer
there
must
be
charity
,
with
all
its
daughters
,
almes
,
forgivenesse
,
not
judging
uncharitably
;
there
must
be
purity
of
spirit
,
that
is
,
purity
of
intention
;
and
there
must
be
purity
of
the
body
and
soule
,
that
is
,
the
cleannesse
of
chastity
;
and
there
must
be
no
vice
remaining
,
no
affection
to
sin
:
for
he
that
brings
his
body
to
God
,
and
hath
left
his
will
in
the
power
of
any
sin
,
offers
to
God
the
calves
of
his
lips
,
but
not
a
whole
burnt-offering
;
a
lame
oblation
,
but
not
a
reasonable
sacrifice
;
and
therefore
their
portion
shall
be
amongst
them
whose
prayers
were
never
recorded
in
the
book
of
life
,
whose
tears
God
never
put
into
his
bottle
,
whose
desires
shall
remaine
ineffectuall
to
eternall
ages
.
Take
heed
you
doe
not
lose
your
prayers
;
for
by
them
you
hope
to
have
eternall
life
;
and
let
any
of
you
whose
conscience
is
most
religious
and
tender
,
consider
what
condition
that
man
is
in
,
that
hath
not
said
his
prayers
in
thirty
or
forty
years
together
;
and
that
is
the
true
state
of
him
who
hath
lived
so
long
in
the
course
of
an
unsanctified
life
;
in
all
that
while
he
never
said
one
prayer
that
did
him
any
good
;
but
they
ought
to
be
reckoned
to
him
upon
the
account
of
his
sins
.
Hee
that
is
in
the
affection
,
or
in
the
habit
,
or
in
the
state
of
any
one
sin
whatsoever
,
is
at
such
distance
from
and
contrariety
to
God
,
that
he
provokes
God
to
anger
in
every
prayer
hee
makes
:
And
then
adde
but
this
consideration
;
that
prayer
is
the
great
summe
of
our
Religion
,
it
is
the
effect
,
and
the
exercise
,
and
the
beginning
,
and
the
promoter
of
all
graces
,
and
the
consummation
and
perfection
of
many
;
and
all
those
persons
who
pretend
towards
heaven
,
and
yet
are
not
experienced
in
the
secrets
of
Religion
,
they
reckon
their
piety
,
and
account
their
hopes
,
onely
upon
the
stock
of
a
few
prayers
;
it
may
be
they
pray
twice
every
day
,
it
may
be
thrice
,
and
blessed
be
God
for
it
;
so
farre
is
very
well
;
but
if
it
shall
be
remembred
and
considered
,
that
this
course
of
piety
is
so
farre
from
warranting
any
one
course
of
sin
,
that
any
one
habituall
and
cherished
sin
destroyes
the
effect
of
all
that
piety
,
wee
shall
see
there
is
reason
to
account
this
to
be
one
of
those
great
arguments
with
which
God
hath
so
bound
the
duty
of
holy
living
upon
us
,
that
without
a
holy
life
we
cannot
in
any
sense
be
happy
,
or
have
the
effect
of
one
prayer
.
But
if
we
be
returning
and
repenting
sinners
,
God
delights
to
hear
,
because
he
delights
to
save
us
:
—
Si
precibus
,
dixerunt
,
numina
justis
Victa
remollescunt
—
When
a
man
is
holy
,
then
God
is
gracious
,
and
a
holy
life
is
the
best
,
and
it
is
a
continuall
prayer
;
and
repentance
is
the
best
argument
to
move
God
to
mercy
,
because
it
is
the
instrument
to
unite
our
prayers
to
the
intercession
of
the
Holy
Jesus
.
SERMON
,
V.
Part
II.
AFter
these
evidences
of
Scripture
,
and
reason
deriv'd
from
its
analogy
,
there
will
be
lesse
necessity
to
take
any
particular
notices
of
those
little
objections
which
are
usually
made
from
the
experience
of
the
successe
and
prosperities
of
evill
persons
.
For
true
it
is
,
there
is
in
the
world
a
generation
of
men
that
pray
long
and
loud
,
and
aske
for
vile
things
,
such
which
they
ought
to
fear
,
and
pray
against
,
and
yet
they
are
heard
;
The
fat
upon
earth
eat
and
worship
:
But
if
these
men
aske
things
hurtfull
and
Psal.
22.
29.
sinfull
,
it
is
certain
God
hears
them
not
in
mercy
:
They
pray
to
God
as
despairing
Saul
did
to
his
Armour-bearer
,
Sta
super
me
&
interfice
me
,
stand
upon
me
and
kill
me
;
and
he
that
obey'd
his
voice
did
him
dishonour
and
sinn'd
against
the
head
of
his
King
,
and
his
own
life
.
And
the
vicious
persons
of
old
pray'd
to
Laverna
,
—
Pulchra
Laverna
,
Da
mihi
fallere
,
da
justum
sanctúmque
videri
,
Noctem
peccatis
&
fraudibus
objice
nubem
.
Give
me
a
prosperous
robbery
,
a
rich
prey
,
and
secret
escape
,
let
me
become
rich
with
theeving
and
still
be
accounted
holy
.
For
every
sort
of
man
hath
some
religion
or
other
,
by
the
measures
of
which
they
proportion
their
lives
and
their
prayers
;
Now
as
the
holy
Spirit
of
God
teaching
us
to
pray
,
makes
us
like
himself
in
order
to
a
holy
and
an
effective
prayer
;
and
no
man
prayes
well
,
but
he
that
prays
by
the
Spirit
of
God
,
the
Spirit
of
holinesse
,
and
he
that
prayes
with
the
Spirit
must
be
made
like
to
the
Spirit
,
he
is
first
sanctified
and
made
holy
,
and
then
made
fervent
,
and
then
his
prayer
ascends
beyond
the
cloud
;
first
he
is
renewed
in
the
spirit
of
his
minde
,
and
then
he
is
inflamed
with
holy
fires
,
and
guided
by
a
bright
starre
;
first
purified
and
then
lightned
,
then
burning
and
shining
:
so
is
every
man
in
every
of
his
prayers
.
He
is
alwayes
like
the
spirit
by
which
he
prayes
:
If
he
be
a
lustfull
person
,
he
prayes
with
a
lustfull
spirit
;
if
he
does
not
pray
for
it
,
he
cannot
heartily
pray
against
it
.
If
he
be
a
Tyrant
or
an
usurper
,
a
robber
or
a
murtherer
,
he
hath
his
Laverna
too
,
by
which
all
his
desires
are
guided
,
and
his
prayers
directed
,
and
his
petitions
furnished
.
He
cannot
pray
against
that
spirit
that
possesses
him
,
and
hath
seised
upon
his
will
and
affections
:
If
he
be
fill'd
with
a
lying
spirit
,
and
be
conformed
to
it
in
the
image
of
his
minde
,
he
will
be
so
also
in
the
expressions
of
his
prayer
,
and
the
sense
of
his
soul.
Since
therefore
no
prayer
can
be
good
but
that
which
is
taught
by
the
Spirit
of
grace
,
none
holy
but
the
man
whom
Gods
Spirit
hath
sanctified
,
and
therefore
none
heard
to
any
purposes
of
blessing
which
the
holy
Ghost
does
not
make
for
us
(
for
he
makes
intercession
for
the
Saints
,
the
Spirit
of
Christ
is
the
praecentor
or
the
rector
chori
the
Master
of
the
Quire
)
it
followes
that
all
other
prayers
being
made
with
an
evill
Spirit
must
have
an
evill
portion
;
and
though
the
Devils
by
their
Oracles
have
given
some
answers
,
and
by
their
significations
have
foretold
some
future
contingencies
,
and
in
their
government
and
subordinate
rule
have
assisted
some
armies
,
and
discovered
some
treasures
,
and
prevented
some
snares
of
chance
,
and
accidents
of
men
,
yet
no
man
that
reckons
by
the
measures
of
reason
or
religion
,
reckons
witches
and
conjurors
amongst
blessed
and
prosperous
persons
:
these
and
all
other
evill
persons
have
an
evill
spirit
,
by
the
measures
of
which
their
desires
begin
and
proceed
on
to
issue
;
but
this
successe
of
theirs
neither
comes
from
God
,
nor
brings
felicity
:
but
if
it
comes
from
God
,
it
is
anger
,
if
it
descends
upon
good
men
,
it
is
a
curse
,
if
upon
evill
men
,
it
is
a
sin
,
and
then
it
is
a
present
curse
,
and
leads
on
to
an
eternall
infelicity
.
Plutarch
reports
that
the
Tyrians
tyed
their
gods
with
chains
,
because
certain
persons
did
dream
that
Apollo
said
he
would
leave
their
City
,
and
go
to
the
party
of
Alexander
,
who
then
besieged
the
town
:
and
Apollodorus
tels
of
some
that
tied
the
image
of
Saturne
with
bands
of
wooll
upon
his
feet
.
So
are
some
Christians
;
they
think
God
is
tyed
to
their
sect
,
and
bound
to
be
of
their
side
and
the
interest
of
their
opinion
;
and
they
think
he
can
never
go
to
the
enemies
party
so
long
as
they
charme
him
with
certain
formes
of
words
or
disguises
of
their
own
;
and
then
all
the
successe
they
have
,
and
all
the
evils
that
are
prosperous
,
all
the
mischiefs
they
do
,
and
all
the
ambitious
designs
that
do
succeed
,
they
reckon
upon
the
account
of
their
prayers
;
and
well
they
may
;
for
their
prayers
are
sins
,
and
their
desires
are
evill
,
they
wish
mischief
,
and
they
act
iniquity
,
and
they
enjoy
their
sin
:
and
if
this
be
a
blessing
or
a
cursing
,
themselves
shall
then
judge
,
and
all
the
world
shall
perceive
,
when
the
accounts
of
all
the
world
are
truly
stated
;
then
when
prosperity
shall
be
called
to
accounts
,
and
adversity
shall
receive
its
comforts
,
when
vertue
shall
have
a
crown
,
and
the
satisfaction
of
all
sinfull
desires
shall
be
recompensed
with
an
intolerable
sorrow
,
and
the
despair
of
a
perishing
soul.
Nero's
Mother
prayed
passionately
that
her
son
might
be
Emperor
;
and
many
persons
of
whom
S.
Iames
speaks
,
pray
to
spend
upon
their
lusts
,
and
they
are
heard
too
:
some
were
not
;
and
very
many
are
:
and
some
that
fight
against
a
just
possessor
of
a
country
pray
that
their
wars
may
be
prosperous
,
and
sometimes
they
have
been
heard
too
:
and
Julian
the
Apostate
prayed
,
and
sacrificed
,
and
inquired
of
Daemons
,
and
burned
mans
flesh
,
and
operated
with
secret
rites
,
and
all
that
he
might
craftily
and
powerfully
oppose
the
religion
of
Christ
,
and
he
was
heard
too
,
and
did
mischief
beyond
the
malice
and
effect
of
his
predecessors
,
that
did
swim
in
Christian
bloud
:
but
when
we
sum
up
the
accounts
at
the
foot
of
their
lives
,
or
so
soon
as
the
thing
was
understood
,
and
finde
that
the
effect
of
Agrippina's
prayer
was
,
that
her
son
murdered
her
;
and
of
those
lustfull
petitioners
,
in
St.
Iames
,
that
they
were
given
over
to
the
tyranny
and
possession
of
their
passions
,
and
baser
appetites
;
and
the
effect
of
Iulian
the
Apostate's
prayer
was
,
that
he
liv'd
and
died
a
professed
enemy
of
Christ
;
and
the
effect
of
the
prayers
of
usurpers
is
,
that
they
do
mischief
,
and
reap
curses
,
and
undoe
mankinde
,
and
provoke
God
,
and
live
hated
,
and
die
miserable
,
and
shall
possesse
the
fruit
of
their
sin
to
eternall
ages
;
these
will
be
no
objections
to
the
truth
of
the
former
discourse
,
but
greater
instances
,
that
if
by
hearing
our
prayers
we
mean
,
or
intend
a
blessing
,
we
must
also
by
making
prayers
mean
,
that
the
man
first
be
holy
and
his
desires
just
and
charitable
,
before
he
can
be
admitted
to
the
throne
of
grace
,
or
converse
with
God
by
the
entercourses
of
a
prosperous
prayer
.
That
's
the
first
generall
.
2.
Many
times
good
men
pray
,
and
their
prayer
is
not
a
sin
,
but
yet
it
returns
empty
;
because
although
the
man
be
,
yet
the
prayer
is
not
in
proper
disposition
;
and
here
I
am
to
account
to
you
concerning
the
collaterall
and
accidentall
hinderances
of
the
prayer
of
a
good
man
.
The
first
thing
that
hinders
the
prayers
of
a
good
man
from
obtaining
its
effect
is
a
violent
anger
,
a
violent
storm
in
the
spirit
of
him
that
prayes
.
For
anger
sets
the
house
on
fire
,
and
all
the
spirits
are
busie
upon
trouble
,
and
intend
propulsion
,
defence
,
displeasure
or
revenge
;
it
is
a
short
madnesse
,
and
an
eternall
enemy
to
to
discourse
,
and
sober
counsels
,
and
fair
conversation
;
it
intends
its
own
object
with
all
the
earnestnesse
of
perception
,
or
activity
of
designe
,
and
a
quicker
motion
of
a
too
warm
and
distempered
bloud
;
it
is
a
feaver
in
the
heart
,
and
a
calenture
in
the
head
,
and
a
fire
in
the
face
,
and
a
sword
in
the
hand
,
and
a
fury
all
over
;
and
therefore
can
never
suffer
a
man
to
be
in
a
disposition
to
pray
.
For
prayer
is
an
action
and
a
state
of
entercourse
,
and
desire
,
exactly
contrary
to
this
character
of
anger
.
Prayer
is
an
action
of
likenesse
to
the
holy
Ghost
,
the
Spirit
of
gentlenesse
and
dove-like
simplicity
;
an
imitation
of
the
holy
Jesus
,
whose
Spirit
is
meek
up
to
the
greatnesse
of
the
biggest
example
,
and
a
conformity
to
God
whose
anger
is
alwaies
just
,
and
marches
slowly
,
and
is
without
transportation
,
and
often
hindred
,
and
never
hasty
,
and
is
full
of
mercy
;
prayer
is
the
peace
of
our
spirit
,
the
stilnesse
of
our
thoughts
,
the
evennesse
of
recollection
,
the
seat
of
meditation
,
the
rest
of
our
cares
,
and
the
calme
of
our
tempest
;
prayer
is
the
issue
of
a
quiet
minde
,
of
untroubled
thoughts
,
it
is
the
daughter
of
charity
,
and
the
sister
of
meeknesse
;
and
he
that
prayes
to
God
with
an
angry
,
that
is
,
with
a
troubled
and
discomposed
spirit
,
is
like
him
that
retires
into
a
battle
to
meditate
,
and
sets
up
his
closet
in
the
out
quarters
of
an
army
,
and
chooses
a
frontier
garrison
to
be
wise
in
.
Anger
is
a
perfect
alienation
of
the
minde
from
prayer
,
and
therefore
is
contrary
to
that
attention
which
presents
our
prayers
in
a
right
line
to
God
.
For
so
have
I
seen
a
lark
rising
from
his
bed
of
grasse
and
soaring
upwards
singing
as
he
rises
,
and
hopes
to
get
to
heaven
,
and
climbe
above
the
clouds
;
but
the
poor
bird
was
beaten
back
with
the
loud
sighings
of
an
eastern
winde
,
and
his
motion
made
irregular
and
unconstant
,
descending
more
at
every
breath
of
the
tempest
,
then
it
could
recover
by
the
libration
and
frequent
weighing
of
his
wings
;
till
the
little
creature
was
forc'd
to
sit
down
and
pant
,
and
stay
till
the
storm
was
over
,
and
then
it
made
a
prosperous
flight
,
and
did
rise
and
sing
as
if
it
had
learned
musick
and
motion
from
an
Angell
as
he
passed
sometimes
through
the
aire
about
his
ministeries
here
below
:
so
is
the
prayers
of
a
good
man
;
when
his
affairs
have
required
businesse
,
and
his
businesse
was
matter
of
discipline
,
and
his
discipline
was
to
passe
upon
a
sinning
person
,
or
had
a
design
of
charity
,
his
duty
met
with
the
infirmities
of
a
man
,
and
anger
was
its
instrument
,
and
the
instrument
became
stronger
then
the
prime
agent
,
and
raised
a
tempest
,
and
overrul'd
the
man
;
and
then
his
prayer
was
broken
,
and
his
thoughts
were
troubled
,
and
his
words
went
up
towards
a
cloud
,
and
his
thoughts
pull'd
them
back
again
,
and
made
them
without
intention
;
and
the
good
man
sighs
for
his
infirmity
,
but
must
be
content
to
lose
that
prayer
,
and
he
must
recover
it
when
his
anger
is
removed
and
his
spirit
is
becalmed
,
made
even
as
the
brow
of
Jesus
,
and
smooth
like
the
heart
of
God
;
and
then
it
ascends
to
heaven
upon
the
wings
of
the
holy
dove
,
and
dwels
with
God
till
it
returnes
like
the
usefull
Bee
,
loaden
with
a
blessing
and
the
dew
of
heaven
.
But
besides
this
;
anger
is
a
combination
of
many
other
things
every
one
of
which
is
an
enemy
to
prayer
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
it
is
in
the
severall
definitions
of
it
,
and
in
its
naturall
constitution
.
It
hath
in
it
the
trouble
of
sorrow
,
and
the
heats
of
lust
,
and
the
disease
of
revenge
,
and
the
boylings
of
a
feaver
,
and
the
rashnesse
of
praecipitancy
,
and
the
disturbance
of
persecution
;
and
therefore
is
a
certain
effective
enemy
against
prayer
which
ought
to
be
a
spirituall
joy
,
and
an
act
of
mortification
;
and
to
have
in
it
no
heats
but
of
charity
and
zeal
;
and
they
are
to
be
guided
by
prudence
and
consideration
,
and
allayed
with
the
deliciousnesse
of
mercy
,
and
the
serenity
of
a
meek
and
a
quiet
spirit
;
and
therefore
S.
Paul
gave
caution
,
that
the
sun
should
not
go
down
upon
our
anger
,
meaning
,
that
it
should
not
stay
upon
us
till
evening
prayer
;
for
it
would
hinder
our
evening
sacrifice
;
but
the
stopping
of
the
first
egressions
of
anger
,
is
a
certain
artifice
of
the
Spirit
of
God
to
prevent
unmercifulnesse
,
which
turns
not
only
our
desires
into
vanity
,
but
our
prayers
into
sin
;
and
remember
that
Elijah's
anger
,
though
it
was
also
zeal
,
had
so
discomposed
his
spirit
when
the
two
Kings
came
to
inquire
of
the
Lord
,
that
though
he
was
a
good
man
and
a
Prophet
,
yet
he
could
not
pray
,
he
could
not
inquire
of
the
Lord
,
till
by
rest
and
musick
he
had
gathered
himself
into
the
evennesse
of
a
dispassionate
and
recollected
minde
;
therefore
let
your
prayers
be
without
wrath
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
God
by
many
significations
hath
taught
us
,
that
when
men
go
to
the
altars
to
pray
,
or
to
give
thanks
,
they
must
bring
no
sin
,
or
violent
passion
along
with
them
to
the
sacrifice
,
said
Philo.
2.
Indifferency
and
easinesse
of
desire
is
a
great
enemy
to
the
successe
of
a
good
mans
prayer
;
When
Plato
gave
Diogenes
a
great
vessell
of
Wine
who
ask'd
but
a
little
,
and
a
few
Carrawaies
,
the
Cynic
thank'd
him
with
his
rude
expression
;
Cum
interrogaris
quot
sint
duo
&
duo
,
respondes
viginti
;
ita
non
secundum
ea
quae
rogaris
das
,
nec
ad
ea
quae
interrogaris
respondes
:
Thou
neither
answerest
to
the
question
thou
art
asked
,
nor
givest
according
as
thou
art
desired
;
but
being
inquired
of
,
how
many
are
two
and
two
,
thou
answerest
twenty
.
So
it
is
with
God
and
us
in
the
intercourse
of
our
prayers
:
we
pray
for
health
,
and
he
gives
it
us
,
it
may
be
,
a
sicknesse
that
carries
us
to
eternall
life
;
we
pray
for
necessary
support
for
our
persons
and
families
,
and
he
gives
us
more
then
we
need
;
we
beg
for
a
removall
of
a
present
sadnesse
,
and
he
gives
us
that
which
makes
us
able
to
bear
twenty
sadnesses
,
a
cheerfull
spirit
,
a
peacefull
conscience
,
and
a
joy
in
God
,
as
an
antepast
of
eternall
rejoycings
in
the
Kingdome
of
God
;
But
then
although
God
doth
very
frequently
give
us
beyond
the
matter
of
our
desires
,
yet
he
does
not
so
often
give
us
great
things
beyond
the
spirit
of
our
desires
,
beyond
the
quicknesse
,
vivacity
,
and
fervor
of
our
minds
;
for
there
is
but
one
thing
in
the
world
that
God
hates
besides
sin
,
that
is
,
indifferency
and
lukewarmnesse
;
which
although
it
hath
not
in
See
2.
Sermon
of
lukewarmnesse
and
zeal
.
it
the
direct
nature
of
sin
,
yet
it
hath
this
testimony
from
God
,
that
it
is
loathsome
and
abominable
,
and
excepting
this
thing
alone
,
God
never
said
so
of
any
thing
in
the
New
Testament
,
but
what
was
a
direct
breach
of
a
commandement
.
The
reason
of
it
is
,
because
lukewarmnesse
or
an
indifferent
spirit
is
an
undervaluing
of
God
and
of
Religion
,
it
is
a
separation
of
reason
from
affections
,
and
a
perfect
conviction
of
the
understanding
to
the
goodnesse
of
a
duty
,
but
a
refusing
to
follow
what
we
understand
.
For
he
that
is
lukewarm
alwaies
understands
the
better
way
,
and
seldome
pursues
it
;
he
hath
so
much
reason
as
is
sufficient
,
but
he
will
not
obey
it
;
his
will
does
not
follow
the
dictate
of
his
understanding
,
and
therefore
it
is
unnaturall
.
It
is
like
the
phantastick
fires
of
the
night
,
where
there
is
light
and
no
heat
,
and
therefore
may
passe
on
to
the
reall
fires
of
hell
,
where
there
is
heat
and
no
light
;
and
therefore
although
an
act
of
lukewarmnesse
is
only
an
undecency
,
and
no
sin
;
yet
a
state
of
lukewarmnesse
is
criminall
,
and
sinfull
state
of
imperfection
and
undecency
;
an
act
of
indifferency
hinders
a
single
prayer
from
being
accepted
;
but
a
state
of
it
makes
the
person
ungracious
and
despised
in
the
Court
of
heaven
:
and
therefore
S.
Iames
in
his
accounts
concerning
an
effective
prayer
,
not
only
requires
that
he
be
a
just
man
who
prayes
,
but
his
prayer
must
be
fervent
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
effectuall
fervent
prayer
,
so
our
English
reads
it
;
it
must
be
an
intent
,
zealous
,
busie
,
operative
prayer
;
for
consider
what
a
huge
undeceney
it
is
,
that
a
man
should
speak
to
God
for
a
thing
that
he
values
not
;
or
that
he
should
not
value
a
thing
,
without
which
he
cannot
be
happy
;
or
that
he
should
spend
his
religion
upon
a
trifle
;
and
if
it
be
not
a
trifle
,
that
he
should
not
spend
his
affections
upon
it
.
If
our
prayers
be
for
temporall
things
,
I
shall
not
need
to
stirre
up
your
affections
to
be
passionate
for
their
purchase
;
we
desire
them
greedily
,
we
run
after
them
intemperately
,
we
are
kept
from
them
with
huge
impatience
,
we
are
delayed
with
infinite
regret
,
we
preferre
them
before
our
duty
,
we
aske
them
unseasonably
,
we
receive
them
with
our
own
prejudice
,
and
we
care
not
,
we
choose
them
to
our
hurt
and
hinderance
,
and
yet
delightin
the
purchase
;
and
when
we
do
pray
for
them
,
we
can
hardly
bring
our selves
to
it
,
to
submit
to
Gods
will
,
but
will
have
them
(
if
we
can
)
whether
he
be
pleased
or
no
;
like
the
Parasite
in
the
Comedy
,
Qui
comedit
quod
fuit
&
quod
non
fuit
,
he
eat
all
and
more
then
all
,
what
was
set
before
him
,
and
what
was
kept
from
him
.
But
then
for
spirituall
things
,
for
the
interest
of
our
souls
,
and
the
affairs
of
the
Kingdome
,
we
pray
to
God
with
just
such
a
zeal
as
a
man
begs
of
the
Chirurgeon
to
cut
him
of
the
stone
;
or
a
condemned
man
desires
his
executioner
quickly
to
put
him
out
of
his
pain
,
by
taking
away
his
life
;
when
things
are
come
to
that
passe
,
it
must
be
done
,
but
God
knows
with
what
little
complacency
and
desire
,
the
man
makes
his
request
:
And
yet
the
things
of
religion
and
the
spirit
,
are
the
only
things
that
ought
to
be
desired
vehemently
,
and
pursued
passionately
,
because
God
hath
set
such
a
value
upon
them
that
they
are
the
effects
of
his
greatest
loving
kindnesse
;
they
are
the
purchases
of
Christs
bloud
,
and
the
effect
of
his
continuall
intercession
,
the
fruits
of
his
bloudy
sacrifice
,
and
the
gifts
of
his
healing
and
saving
mercy
,
the
graces
of
Gods
Spirit
,
and
the
only
instruments
of
felicity
;
and
if
we
can
have
fondnesses
for
things
indifferent
,
or
dangerous
,
our
prayers
upbraid
our
spirits
when
we
beg
coldly
and
tamely
for
those
things
for
which
we
ought
to
dye
,
which
are
more
precious
then
the
globes
of
Kings
,
and
weightier
then
Imperiall
Scepters
,
richer
then
the
spoils
of
the
Sea
,
or
the
treasures
of
the
Indian
hils
.
He
that
is
cold
and
tame
in
his
prayers
,
hath
not
tasted
of
the
deliciousnesse
of
Religion
,
and
the
goodnesse
of
God
;
he
is
a
stranger
to
the
secrets
of
the
Kingdome
,
and
therefore
he
does
not
know
what
it
is
either
to
have
hunger
or
satiety
;
and
therefore
neither
are
they
hungry
for
God
,
nor
satisfied
with
the
world
,
but
remain
stupid
and
inapprehensive
,
without
resolution
and
determination
,
never
choosing
clearly
,
nor
pursuing
earnestly
;
and
therefore
never
enter
into
possession
,
but
alwaies
stand
at
the
gate
of
wearinesse
,
unnecessary
caution
,
and
perpetuall
irresolution
.
But
so
it
is
too
often
in
our
prayers
;
we
come
to
God
because
it
is
civill
so
to
do
,
and
a
generall
custome
,
but
neither
drawn
thither
by
love
,
nor
pinch'd
by
spirituall
necessities
,
and
pungent
apprehensions
;
we
say
so
many
prayers
because
we
are
resolved
so
to
do
,
and
we
passe
through
them
sometimes
with
a
little
attention
,
sometimes
with
none
at
all
,
and
can
we
think
that
the
grace
of
Chastity
can
be
obtain'd
at
such
a
purchase
,
that
grace
that
hath
cost
more
labours
then
all
the
persecutions
of
faith
,
and
all
the
disputes
of
hope
,
and
all
the
expence
of
charity
besides
,
amounts
to
?
Can
we
expect
that
our
sinnes
should
be
wa●hed
by
a
lazie
prayer
?
Can
an
indifferent
prayer
quench
the
flatnes
of
hell
,
or
rescue
us
from
an
eternall
sorrow
?
Is
lust
so
soon
overcome
,
that
the
very
naming
it
can
master
it
?
Is
the
Devill
so
slight
and
easie
an
enemy
,
that
he
will
fly
away
from
us
at
the
first
word
,
spoken
without
power
,
and
without
vehemence
?
Read
and
attend
to
the
accents
of
the
prayers
of
Saints
.
I
cryed
day
and
night
before
thee
,
O
Lord
;
my
soul
refused
comfort
;
my
throat
is
dry
with
calling
upon
my
God
,
my
knees
are
weak
through
fasting
;
and
,
Let
me
alone
,
sayes
God
to
Moses
;
and
,
I
will
not
let
thee
go
till
thou
hast
blessed
me
,
said
Jacob
to
the
Angell
.
And
I
shall
tell
you
a
short
character
of
a
fervent
prayer
out
of
the
practise
of
S.
Hierome
,
in
his
Epistle
to
Eustochium
de
custodiâ
virginitatis
.
Being
destitute
of
all
help
I
threw
my self
down
at
the
feet
of
Jesus
;
I
water'd
his
feet
with
tears
,
and
wiped
them
with
my
hair
,
and
mortified
the
lust
of
my
flesh
with
the
abstinence
and
hungry
diet
of
many
weeks
;
I
remember
that
in
my
crying
to
God
,
I
did
frequently
joyn
the
night
and
the
day
,
and
never
did
intermit
to
call
,
nor
cease
from
beating
my
brest
,
till
the
mercy
of
the
Lord
brought
to
me
peace
and
freedome
from
temptation
.
After
many
tears
,
and
my
eyes
fixed
in
heaven
,
I
thought
my self
sometimes
encircled
with
troops
of
Angels
,
and
then
at
last
I
sang
to
God
,
We
will
run
after
thee
into
the
smell
and
deliciousnesse
of
thy
precious
ointments
;
such
a
prayer
as
this
will
never
return
without
its
errand
.
But
though
your
person
be
as
gracious
as
David
or
Job
,
and
your
desire
as
holy
as
the
love
of
Angels
,
and
your
necessities
great
as
a
new
penitent
,
yet
it
pie●ces
not
the
clouds
,
unlesse
it
be
also
as
loud
as
thunder
,
passionate
as
the
cries
of
women
,
and
clamorous
as
necessity
.
And
we
may
guesse
at
the
degrees
of
importunity
by
the
insinuation
of
the
Apostle
:
Let
the
marryed
abstain
for
a
time
,
ut
vacent
orationi
&
jejunio
,
that
they
may
attend
to
Prayer
;
it
is
a
great
attendance
,
and
a
long
diligence
that
is
promoted
by
such
a
separation
;
and
supposes
a
devotion
that
spends
more
then
many
hours
;
for
ordinary
prayers
,
and
many
hours
of
every
day
might
well
enough
consist
with
an
ordinary
cohabitation
;
but
that
which
requires
such
a
separation
cals
for
a
longer
time
and
a
greater
attendance
then
we
usually
consider
.
For
every
prayer
we
make
is
considered
by
God
,
and
recorded
in
heaven
;
but
cold
prayers
are
not
put
into
the
account
in
order
to
effect
and
acceptation
;
but
are
laid
aside
like
the
buds
of
roses
which
a
cold
wind
hath
nip'd
into
death
,
and
the
discoloured
tawny
face
of
an
Indian
slave
:
and
when
in
order
to
your
hopes
of
obtaining
a
great
blessing
,
you
reckon
up
your
prayers
with
which
you
have
solicited
your
suit
in
the
court
of
heaven
,
you
must
reckon
,
not
by
the
number
of
the
collects
,
but
by
your
sighs
and
passions
,
by
the
vehemence
of
your
desires
,
and
the
fervour
of
your
spirit
,
the
apprehension
of
your
need
,
and
the
consequent
prosecution
of
your
supply
.
Christ
pray'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
loud
cryings
,
and
S.
Paul
made
mention
of
his
scholars
in
his
prayers
night
and
day
.
Fall
upon
your
knees
and
grow
there
,
and
let
not
your
desires
cool
,
nor
your
zeal
remit
,
but
renew
it
again
and
again
,
and
let
not
your
offices
and
the
custome
of
praying
put
thee
in
mind
of
thy
need
,
but
let
thy
need
draw
thee
to
thy
holy
offices
;
and
remember
how
great
a
God
,
how
glorious
a
Majesty
you
speak
to
,
therefore
let
not
your
devotions
and
addresses
be
little
.
Remember
how
great
a
need
thou
hast
;
let
not
your
desires
be
lesse
.
Remember
how
great
the
thing
is
you
pray
for
;
do
not
undervalue
it
with
thy
indifferency
.
Remember
that
prayer
is
an
act
of
Religion
;
let
it
therefore
be
made
thy
businesse
:
and
lastly
,
Remember
that
God
hates
a
cold
prayer
,
and
therefore
will
never
blesse
it
,
but
it
shall
be
alwaies
ineffectuall
.
3.
Under
this
title
of
lukewarmnesse
and
tepidity
may
be
comprised
also
these
Cautions
:
that
a
good
mans
prayers
are
sometimes
hindred
by
inadvertency
,
sometimes
by
want
of
perseverance
.
For
inadvertency
or
want
of
attendance
to
the
sense
and
intention
of
our
prayers
,
it
is
certainly
an
effect
of
lukewarmnesse
,
and
a
certain
companion
and
appendage
to
humane
infirmity
;
and
is
only
so
remedyed
as
our
prayers
are
made
zealous
,
and
our
infirmities
passe
into
the
strengths
of
the
Spirit
.
But
if
we
were
quick
in
our
perceptions
,
either
concerning
our
danger
,
or
our
need
,
or
the
excellency
of
the
object
,
or
the
glories
of
God
,
or
the
niceties
and
perfections
of
Religion
,
we
should
not
dare
to
throw
away
our
prayers
so
like
fools
,
or
come
to
God
and
say
a
prayer
with
our
minde
standing
at
distance
,
trifling
like
untaught
boyes
at
their
books
,
with
a
truantly
spirit
.
I
shall
say
no
more
to
this
,
but
that
in
reason
we
can
never
hope
that
God
in
heaven
will
hear
our
prayers
,
which
we
our selves
speak
and
yet
hear
not
at
the
same
time
when
we
our selves
speak
them
with
instruments
joyned
to
our
ears
;
even
with
those
organs
which
are
parts
of
our
hearing
faculties
.
If
they
be
not
worth
our
own
attending
to
,
they
are
not
worth
Gods
hearing
;
If
they
are
worth
Gods
attending
to
,
we
must
make
them
so
by
our
own
zeal
,
and
passion
,
and
industry
,
and
observation
,
and
a
present
and
a
holy
spirit
.
But
concerning
perseverance
,
the
consideration
is
something
distinct
.
For
when
our
prayer
is
for
a
great
matter
,
and
a
great
necessity
,
strictly
attended
to
,
yet
we
pursue
it
only
by
chance
or
humour
,
by
the
strengths
of
fancy
,
and
naturall
disposition
;
or
else
our
choice
is
cool
as
soon
as
hot
,
like
the
emissions
of
lightning
,
or
like
a
sun-beam
often
interrupted
with
a
cloud
,
or
cool'd
with
intervening
showers
:
and
our
prayer
is
without
fruit
because
the
desire
lasts
not
,
and
the
prayer
lives
like
the
repentance
of
Simon
Magus
,
or
the
trembling
of
Felix
,
or
the
Jewes
devotion
for
seven
dayes
of
unleavened
bread
,
during
the
Passeover
or
the
feast
of
Tabernacles
;
but
if
we
would
secure
the
blessing
of
our
prayers
,
and
the
effect
of
our
prayers
,
we
must
never
leave
till
we
have
obtain'd
what
we
need
.
There
are
many
that
pray
against
a
temptation
for
a
moneth
together
,
and
so
long
as
the
prayer
is
fervent
,
so
long
the
man
hath
a
nolition
,
and
a
direct
enmity
against
the
lust
;
he
consents
not
all
that
while
;
but
when
the
moneth
is
gone
,
and
the
prayer
is
removed
,
or
becomes
lesse
active
,
then
the
temptation
returnes
,
and
sorrages
,
and
prevails
,
and
seises
upon
all
our
unguarded
strengths
.
There
are
some
desires
which
have
a
period
,
and
Gods
visitations
expire
in
mercy
at
the
revolution
of
a
certain
number
of
dayes
;
and
our
prayer
must
dwell
so
long
as
Gods
anger
abides
;
and
in
all
the
storm
we
must
out
cry
the
noyse
of
the
tempest
,
and
the
voices
of
that
thunder
.
But
if
we
become
hardned
,
and
by
custome
and
cohabitation
with
the
danger
lose
our
fears
,
and
abate
of
our
desires
and
devotions
,
many
times
we
shall
finde
,
that
God
by
a
sudden
breach
upon
us
will
chastise
us
for
letting
our
hands
go
down
.
Israel
prevailed
no
longer
then
Moses
held
up
his
hands
in
prayer
;
and
he
was
forced
to
continue
his
prayer
,
till
the
going
down
of
the
Sun
;
that
is
,
till
the
danger
was
over
,
till
the
battell
was
done
.
But
when
our
desires
,
and
prayers
are
in
the
matter
of
spirituall
danger
,
they
must
never
be
remitted
,
because
our
danger
continues
for
ever
,
and
therefore
so
must
our
watchfulnesse
,
and
our
guards
.
Vult
n.
Deus
rogari
,
vult
cogi
,
vult
quâdam
importunitate
vinci
(
sayes
S.
Gregory
)
God
loves
to
be
invited
,
intreated
,
importun'd
with
an
unquiet
,
restlesse
desire
and
a
persevering
prayer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Proclus
.
That
's
a
holy
and
a
religious
prayer
,
that
never
gives
over
,
but
renewes
the
prayer
,
and
dwels
upon
the
desire
;
for
this
only
is
effectuall
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
hears
the
persevering
man
,
and
the
unwearied
prayer
.
For
it
is
very
considerable
,
that
we
be
very
curious
to
observe
;
that
many
times
a
lust
is
sopita
,
non
mortua
,
it
is
asleep
;
the
enemy
is
at
truce
,
and
at
quiet
for
a
while
,
but
not
conquered
,
not
dead
;
and
if
we
put
off
our
armour
too
soon
,
we
lose
all
the
benefit
of
our
former
war
,
and
are
surprised
by
indiligence
and
a
carelesse
guard
.
For
God
sometimes
binds
the
Devill
in
a
short
chain
,
and
gives
his
servants
respite
,
that
they
may
feel
the
short
pleasures
of
a
peace
,
and
the
rest
of
innocence
,
and
perceive
what
are
the
eternall
felicities
of
heaven
,
where
it
shall
be
so
for
ever
;
But
then
we
must
return
to
our
warfare
again
;
and
every
second
affault
is
more
troublesome
,
because
it
finds
our
spirits
at
ease
,
and
without
watchfulnesse
,
and
delighted
with
a
spirituall
rest
,
and
keeping
holiday
.
But
let
us
take
heed
;
for
whatsoever
temptation
we
can
be
troubled
withall
by
our
naturall
temper
,
or
by
the
condition
of
our
life
,
or
the
evill
circumstances
of
our
condition
,
so
long
as
we
have
capacity
to
feel
it
,
so
long
we
are
in
danger
,
and
must
watch
thereunto
with
prayer
and
continuall
diligence
.
And
when
your
temptations
let
you
alone
,
let
not
you
God
alone
;
but
lay
up
prayers
and
the
blessings
of
a
constant
devotion
against
the
day
of
tryall
.
Well
may
your
temptation
sleep
,
but
if
your
prayers
do
so
,
you
may
chance
to
be
awakened
with
an
affault
that
may
ruine
you
.
However
,
the
rule
is
easie
:
Whatsoever
you
need
,
aske
it
of
God
so
long
as
you
want
it
,
even
till
you
have
it
.
For
God
therefore
many
times
defers
to
grant
,
that
thou
mayst
persevere
to
aske
;
and
because
every
holy
prayer
is
a
glorification
of
God
by
the
confessing
many
of
his
attributes
,
a
lasting
and
a
persevering
prayer
is
a
little
image
of
the
Allellujahs
and
services
of
eternity
;
it
is
a
continuation
to
do
that
according
to
our
measures
which
we
shall
be
doing
to
eternall
ages
:
therefore
think
not
that
five
or
six
hearty
prayers
can
secure
to
thee
a
great
blessing
,
and
a
supply
of
a
mighty
necessity
.
He
that
prays
so
,
and
then
leaves
off
,
hath
said
some
prayers
,
and
done
the
ordinary
offices
of
his
Religion
,
but
hath
not
secured
the
blessing
,
nor
used
means
reasonably
proportionable
to
a
mighty
interest
.
4.
The
prayers
of
a
good
man
are
oftentimes
hindered
,
and
destitute
of
their
effect
for
want
of
praying
in
good
company
;
for
sometimes
an
evill
or
an
obnoxious
person
hath
so
secured
and
ascertained
a
mischief
to
himself
,
that
he
that
stayes
in
his
company
or
his
traffick
must
also
share
in
his
punishment
:
and
the
Tyrian
sailers
with
all
their
vows
and
prayers
could
not
obtain
a
prosperous
voyage
so
long
as
Jonas
was
within
the
Bark
;
for
in
this
case
the
interest
is
divided
,
and
the
publick
sin
prevails
above
the
private
piety
.
When
the
Philosopher
asked
a
penny
of
Antigonus
,
he
told
him
it
was
too
little
for
a
King
to
give
;
when
he
asked
a
talent
,
he
told
him
it
was
too
much
for
a
Philosopher
to
receive
;
for
he
did
purpose
to
cousen
his
own
charity
,
and
elude
the
others
necessity
,
upon
pretence
of
a
double
inequality
.
So
it
is
in
the
case
of
a
good
man
mingled
in
evill
company
:
if
a
curse
be
too
severe
for
a
good
man
,
a
mercy
is
not
to
be
expected
by
evill
company
;
and
his
prayer
,
when
it
is
made
in
common
,
must
partake
of
that
event
of
things
which
is
appropriate
to
that
society
.
The
purpose
of
this
caution
is
,
that
every
good
man
be
carefull
that
he
do
not
mingle
his
devotion
in
the
communions
of
hereticall
persons
,
and
in
schismaticall
conventicles
;
for
although
he
be
like
them
that
follow
Absalom
in
the
simplicity
of
their
heart
,
yet
his
intermediall
fortune
,
and
the
event
of
his
present
affairs
may
be
the
same
with
Absaloms
;
and
it
is
not
a
light
thing
,
that
we
curiously
choose
the
parties
of
our
Communion
.
I
do
not
say
it
is
necessary
to
avoid
all
the
society
of
evill
persons
;
for
then
we
must
go
out
of
the
world
;
and
when
we
have
thrown
out
a
drunkard
,
possibly
we
have
entertain'd
an
hypocrite
;
or
when
a
swearer
is
gone
,
an
oppressor
may
stay
still
;
or
if
that
be
remedied
,
yet
pride
is
soon
discernible
,
but
not
easily
judicable
:
but
that
which
is
of
caution
in
this
question
is
,
that
we
never
mingle
with
those
,
whose
very
combination
is
a
sin
;
such
as
were
Corah
and
his
company
that
rebelled
against
Moses
their
Prince
;
and
Dathan
and
Abiram
that
made
a
schisme
in
Religion
against
Aaron
the
Priest
:
for
so
said
the
Spirit
of
the
Lord
,
Come
out
from
the
congregation
of
these
men
,
lest
ye
perish
in
their
company
;
and
all
those
that
were
abused
in
their
communion
,
did
perish
in
the
gain-saying
of
Corah
.
It
is
a
sad
thing
to
see
a
good
man
cousened
by
fair
pretences
,
and
allured
into
an
evill
snare
;
for
besides
,
that
he
dwels
in
danger
,
and
cohabits
with
a
dragon
,
and
his
vertue
may
change
by
evill
perswasion
,
into
an
evill
disposition
,
from
sweetnesse
to
bitternesse
,
from
thence
to
evill
speaking
,
from
thence
to
beleeve
a
lye
,
and
from
beleeving
to
practise
it
;
besides
this
,
it
is
a
very
great
sadnesse
,
that
such
a
man
should
lose
all
his
prayers
to
very
many
purposes
:
God
will
not
respect
the
offering
of
those
men
who
assemble
by
a
peevish
spirit
;
and
therefore
although
God
in
pity
regards
the
desires
of
a
good
man
if
innocently
abused
,
yet
as
it
unites
in
that
assembly
,
God
will
not
hear
it
to
any
purposes
of
blessing
,
and
holinesse
;
unlesse
we
keep
the
unity
of
the
spirit
in
the
bond
of
peace
,
we
cannot
have
the
blessing
of
the
Spirit
in
the
returns
of
a
holy
prayer
;
and
all
those
assemblies
which
meet
together
against
God
or
Gods
Ordinances
,
may
pray
and
call
,
and
cry
loudly
,
and
frequently
,
and
still
they
provoke
God
to
anger
;
and
many
times
he
will
not
have
so
much
mercy
for
them
as
to
deny
them
;
but
le
ts
them
prosper
in
their
sin
,
till
it
swels
to
intolerable
and
impardonable
.
*
But
when
good
men
pray
with
one
heart
,
and
in
a
holy
assembly
,
that
is
,
holy
in
their
desires
,
lawfull
in
their
authority
,
though
the
persons
be
of
different
complexion
,
then
the
prayer
flies
up
to
God
like
the
hymns
of
a
Quire
of
Angels
;
for
God
that
made
body
and
soul
to
be
one
man
,
and
God
and
man
to
be
one
Christ
,
and
three
persons
are
one
God
,
and
his
praises
are
sung
to
him
by
Quires
,
and
the
persons
are
joyned
in
orders
,
and
the
orders
into
hierarchies
,
and
all
,
that
God
may
be
served
by
unions
and
communities
,
loves
that
his
Church
should
imitate
the
Concords
of
heaven
,
and
the
unions
of
God
,
and
that
every
good
man
should
promote
the
interests
of
his
prayers
by
joyning
in
the
communion
of
Saints
in
the
unions
of
obedience
and
charity
,
with
the
powers
that
God
and
the
Lawes
have
ordained
.
The
sum
is
this
,
If
the
man
that
makes
the
prayer
be
an
unholy
person
,
his
prayer
is
not
the
instrument
of
a
blessing
,
but
a
curse
;
but
when
the
sinner
begins
to
repent
truly
,
then
his
desires
begin
to
be
holy
.
But
if
they
be
holy
,
and
just
,
and
good
,
yet
they
are
without
profit
and
effect
,
if
the
prayer
be
made
in
schisme
,
or
an
evill
communion
,
or
if
it
be
made
without
attention
,
or
if
the
man
soon
gives
over
,
or
if
the
prayer
be
not
zealous
,
or
if
the
man
be
angry
.
There
are
very
many
waies
for
a
good
man
to
become
unblessed
and
unthriving
in
his
prayers
,
and
he
cannot
be
secure
unlesse
he
be
in
the
state
of
grace
,
and
his
spirit
be
quiet
,
and
his
minde
be
attentive
,
and
his
society
be
lawfull
,
and
his
desires
earnest
,
and
passionate
,
and
his
devotions
persevering
,
lasting
till
his
needs
be
served
,
or
exchanged
for
another
blessing
:
so
that
,
what
Laelius
(
apud
Cicer.
de
senectute
)
said
concerning
old
age
,
neque
in
summâ
inopiâ
levis
esse
senectus
potest
,
ne
sapienti
quidem
,
nec
insipienti
etiam
in
summâ
copiâ
non
gravis
;
that
a
wise
man
could
not
bear
old
age
if
it
were
extremely
poor
;
and
yet
if
it
were
very
rich
,
it
were
intolerable
to
a
fool
;
we
may
say
concerning
our
prayers
;
they
are
sins
and
unholy
,
if
a
wicked
man
makes
them
,
and
yet
if
they
be
made
by
a
good
man
they
are
ineffective
,
unlesse
they
be
improved
by
their
proper
dispositions
.
A
good
man
cannot
prevail
in
his
prayers
,
if
his
desires
be
cold
,
and
his
affections
trifling
,
and
his
industry
soon
weary
,
and
his
society
criminall
;
and
if
all
these
appendages
of
prayer
be
observed
,
yet
they
will
do
no
good
to
an
evill
man
,
for
his
prayer
that
begins
in
sin
,
shall
end
in
sorrow
.
SERMON
,
VI.
Part
,
III.
3.
NExt
I
am
to
inquire
and
consider
,
what
degrees
and
circumstances
of
piety
are
requir'd
to
make
us
fit
to
be
intercessors
for
others
,
and
to
pray
for
them
with
probable
effect
?
I
say
with
probable
effect
;
for
when
the
event
principally
depends
upon
that
which
is
not
within
our
own
election
,
such
as
are
the
lives
and
actions
of
others
,
all
that
we
can
consider
in
this
affair
is
,
whether
wee
be
persons
fit
to
pray
in
the
behalf
of
others
that
hinder
not
,
but
are
persons
within
the
limit
and
possibilities
of
the
present
mercy
.
When
the
Emperour
Maximinus
was
smitten
with
the
wrath
of
God
,
and
a
sore
disease
for
his
cruell
persecuting
the
Christian
cause
,
and
putting
so
many
thousand
innocent
and
holy
persons
to
death
,
and
he
understood
the
voice
of
God
and
the
accents
of
thunder
,
and
discerned
that
cruelty
was
the
cause
,
he
revoked
their
decrees
made
against
the
Christians
,
recall'd
them
from
their
caves
and
deserts
,
their
sanctuaries
,
and
retirements
,
and
enjoyned
them
to
pray
for
the
life
and
health
of
their
Prince
.
They
did
so
,
and
they
who
could
command
mountaines
to
remove
,
and
were
obeyed
,
they
who
could
doe
miracles
,
they
who
with
the
key
of
prayer
could
open
Gods
four
closets
,
of
the
wombe
and
the
grave
,
of
providence
and
rain
,
could
not
obtain
for
their
bloudy
Emperour
one
drop
of
mercy
,
but
he
must
die
miserable
for
ever
.
God
would
not
be
intreated
for
him
,
and
though
he
loved
the
prayer
because
he
loved
the
Advocates
,
yet
Maximinus
was
not
worthy
to
receive
the
blessing
.
And
it
was
threatned
to
the
rebellious
people
of
Israel
,
and
by
them
to
all
people
that
should
sin
grievously
against
the
Lord
,
God
would
break
their
staffe
of
bread
,
and
even
the
righteous
should
not
be
prevailing
intercessors
;
Though
Noah
,
Job
,
or
Daniel
Ezek.
14.
14.
were
there
,
they
should
deliver
but
their
own
souls
by
their
righteousnesse
,
saith
the
Lord
God
:
and
when
Abraham
prevailed
very
far
with
God
in
the
behalf
of
Sodome
,
and
the
five
Cities
of
the
Plain
;
it
had
its
period
;
If
there
had
been
ten
righteous
in
Sodom
it
should
have
been
spared
for
their
sakes
,
but
four
onely
were
found
,
and
they
onely
delivered
their
own
souls
too
;
but
neither
their
righteousnesse
,
nor
Abrahams
prayer
prevailed
any
further
;
and
we
have
this
case
also
mentioned
in
the
New
Testament
:
If
any
man
1
Ioh.
5.
16.
see
his
brother
sin
a
sin
which
is
not
unto
death
,
he
shall
aske
and
he
shall
give
him
life
for
them
that
sin
not
unto
death
.
At
his
prayer
the
sinner
shall
receive
pardon
;
God
shall
give
him
life
for
them
,
to
him
that
prays
in
their
behalf
that
sin
;
provided
it
be
not
a
sin
unto
death
.
For
there
is
a
sin
unto
death
,
but
I
doe
not
say
that
he
shall
pray
for
it
.
There
his
Commission
expires
,
and
his
power
is
confin'd
.
For
there
are
some
sins
of
that
state
and
greatnesse
that
God
will
not
pardon
.
S.
Austin
in
his
books
de
sermone
Domini
in
monte
affirms
it
,
concerning
some
one
single
sin
of
a
perfect
malice
.
It
was
also
the
opinion
of
Origen
and
Athanasius
,
and
is
followed
by
venerable
Bede
;
and
whether
the
Apostle
means
a
peculiar
state
of
sin
,
or
some
one
single
great
crime
which
also
supposes
a
precedent
and
a
present
state
of
criminall
condition
;
it
is
such
a
thing
as
will
hinder
our
prayers
from
prevailing
in
their
behalf
;
we
are
therefore
not
encouraged
to
pray
,
because
they
cannot
receive
the
benefit
of
Christs
intercession
,
and
therefore
much
lesse
of
our
Advocation
,
which
onely
can
prevail
by
vertue
and
participation
of
his
mediation
.
For
whomsoever
Christ
prays
,
for
them
wee
pray
,
that
is
,
for
all
them
that
are
within
the
covenant
of
repentance
,
for
all
whose
actions
have
not
destroyed
the
very
being
of
Religion
,
who
have
not
renounc'd
their
faith
,
nor
voluntarily
quit
their
hopes
,
nor
openly
opposed
the
Spirit
of
grace
,
nor
grown
by
a
long
progresse
to
a
resolute
and
finall
impiety
,
nor
done
injustices
greater
then
sorrow
,
or
restitution
,
or
recompense
,
or
acknowledgment
.
However
,
though
it
may
be
uncertain
and
disputed
concerning
the
number
of
sins
unto
death
,
and
therefore
to
pray
,
or
not
to
pray
,
is
not
matter
of
duty
;
yet
it
is
all
one
,
as
to
the
effect
,
whether
we
know
them
or
no
;
for
though
we
intend
charity
when
we
pray
for
the
worst
of
men
,
yet
concerning
the
event
God
will
take
care
,
and
will
certainly
return
thy
prayer
upon
thy
own
head
,
though
thou
didst
desire
it
should
water
and
refresh
thy
neighbors
drynesse
;
and
St.
John
so
expresses
it
as
if
he
had
left
the
matter
of
duty
undetermin'd
;
because
the
instances
are
uncertain
;
yet
the
event
is
certainly
none
at
all
,
therefore
because
we
are
not
encouraged
to
pray
,
and
because
it
is
a
sin
unto
death
,
that
is
,
such
a
sin
that
hath
no
portion
in
the
promises
of
life
,
and
the
state
of
repentance
.
But
now
,
suppose
the
man
for
whom
wee
pray
to
be
capable
of
mercy
,
within
the
covenant
of
repentance
,
and
not
farre
from
the
Kingdome
of
heaven
;
yet
,
2ly
.
No
prayers
of
others
can
further
prevail
then
to
remove
this
person
to
the
next
stage
in
order
to
felicity
.
When
S.
Monica
prayed
for
her
son
,
she
did
not
pray
to
God
to
save
him
,
but
to
cōvert
him
;
and
when
God
intended
to
reward
the
prayers
and
almes
of
Cornelius
,
he
did
not
do
it
by
giving
him
a
Crown
,
but
by
sending
an
Apostle
to
him
to
make
him
a
Christian
;
the
meaning
of
which
observation
is
,
that
we
may
understand
,
that
as
in
the
person
prayed
for
,
there
ought
to
be
the
great
disposition
of
being
in
a
saveable
condition
;
so
there
ought
also
to
be
all
the
intermediall
aptnesses
:
for
just
as
he
is
disposed
,
so
can
we
prevail
,
and
the
prayers
of
a
good
man
first
prevail
in
behalf
of
a
sinner
,
that
he
shall
be
invited
,
that
he
shall
be
reproved
,
and
then
that
he
shall
attend
to
it
,
then
that
he
shall
have
his
heart
open'd
,
and
then
that
he
shall
repent
:
And
still
a
good
mans
prayers
follow
him
thorough
the
severall
stages
of
pardon
,
of
sanctification
,
of
restraining
graces
,
of
a
mighty
providence
,
of
great
assistance
,
of
perseverance
,
and
a
holy
death
.
No
prayers
can
prevaile
upon
an
undisposed
person
.
For
the
Sun
himself
cannot
enlighten
a
blind
eye
,
nor
the
soule
move
a
body
whose
silver
cord
is
loosed
,
and
whose
joints
are
untyed
by
the
rudenesse
and
dissolutions
of
a
pertinacious
sicknesse
.
But
then
,
suppose
an
eye
quick
,
and
healthfull
,
or
apt
to
be
refreshed
with
light
and
a
friendly
prospect
,
yet
a
glow-worm
or
a
diamond
,
the
shels
of
pearl
,
or
a
dead
mans
candle
,
are
not
enough
to
make
him
discern
the
beauties
of
the
world
,
and
to
admire
the
glories
of
creation
.
Therefore
,
2.
As
the
persons
must
be
capable
for
whom
we
pray
,
so
they
that
pray
for
others
must
be
persons
extraordinary
in
something
:
1.
If
persons
be
of
an
extraordinary
piety
,
they
are
apt
to
be
intercessors
for
others
.
This
appeares
in
the
case
of
Job
:
When
the
Chap.
42.
7
,
8.
wrath
of
God
was
kindled
against
Eliphaz
,
and
his
two
friends
,
God
commanded
them
to
offer
a
sacrifice
,
but
my
servant
Job
shall
prey
for
you
,
for
him
will
I
accept
:
and
it
was
so
in
the
case
of
the
prevaricating
Israelites
;
God
was
full
of
indignation
against
them
,
and
smote
them
,
Then
stood
up
Phinehas
and
prayed
,
and
the
plague
ceased
.
For
this
man
was
a
good
man
,
and
the
spirit
of
an
extraordinary
zeal
filled
him
,
and
he
did
glory
to
God
in
the
execution
upon
Zimri
and
his
fair
Madianite
.
And
it
was
a
huge
blessing
that
was
intail'd
upon
the
posterity
of
Abraham
,
Isaac
,
and
Jacob
;
because
they
had
a
great
Religion
,
a
great
power
with
God
,
and
their
extraordinary
did
consist
especially
in
the
matter
of
prayers
and
devotion
;
for
that
was
eminent
in
them
besides
their
obedience
:
for
so
Maimonides
tells
concerning
them
,
that
Abraham
first
instituted
Morning
prayer
.
The
affairs
of
Religion
had
not
the
same
constitution
then
as
now
.
They
worshipped
God
never
but
at
their
Memorials
,
and
in
places
,
and
seldome
times
of
separation
.
The
bowed
their
head
when
they
came
to
a
hallowed
stone
,
and
upon
the
top
of
their
staffe
,
and
worshipped
when
they
came
to
a
consecrated
pillar
,
but
this
was
seldome
;
and
they
knew
not
the
secrets
and
the
priviledges
of
a
frequent
prayer
,
of
intercourses
with
God
by
ejaculations
,
and
the
advantages
of
importunity
:
and
the
Doctors
of
the
Jews
that
record
the
prayer
of
Noah
,
who
in
all
reason
knew
the
secret
best
,
because
he
was
to
teach
it
to
all
the
world
,
yet
have
transmitted
to
us
but
a
short
prayer
of
some
seaven
lines
long
;
and
this
he
onely
said
within
the
Ark
,
in
that
great
danger
,
once
on
a
day
,
provoked
by
his
fear
,
and
stirred
up
by
a
Religion
then
made
actuall
,
in
those
days
of
sorrow
and
penance
.
But
in
the
descending
ages
,
when
God
began
to
reckon
a
Church
in
Abraham's
family
,
there
began
to
be
a
new
institution
of
offices
,
and
Abraham
appointed
that
God
should
be
prayed
to
every
morning
.
Isaac
being
taught
by
Abraham
,
made
a
law
,
or
at
least
commended
the
practise
,
and
adopted
it
into
the
Religion
,
that
God
should
be
worshipped
by
decimation
or
tithing
of
our
goods
;
and
he
added
an
order
of
prayer
to
be
said
in
the
afternoon
;
and
Jacob
to
make
up
the
office
compleat
added
evening
prayer
;
and
God
was
their
God
,
and
they
became
fit
persons
to
blesse
,
that
is
,
of
procuring
blessings
to
their
relatives
;
as
appears
in
the
instances
of
their
own
families
;
of
the
King
of
Egypt
,
and
the
Cities
of
the
Plain
.
For
a
man
of
an
ordinary
piety
is
like
Gideons
fleece
,
wet
in
its
own
locks
;
but
it
could
not
water
a
poor
mans
Garden
.
But
so
does
a
thirsty
land
drink
all
the
dew
of
heaven
that
wets
its
face
,
and
a
great
shower
makes
no
torrent
,
nor
digs
so
much
as
a
little
furrow
that
the
drils
of
the
water
might
passe
into
rivers
,
or
refresh
their
neighbours
wearinesse
;
but
when
the
earth
is
full
,
and
hath
no
strange
consumptive
needs
,
then
at
the
next
time
when
God
blesses
it
with
a
gracious
shower
,
it
divides
into
portions
,
and
sends
it
abroad
in
free
and
equall
communications
,
that
all
that
stand
round
about
may
feel
the
shower
.
So
is
a
good
mans
prayer
;
his
own
cup
is
full
,
it
is
crowned
with
health
,
and
overflowes
with
blessings
,
and
all
that
drink
of
his
cup
,
and
eat
at
his
table
are
refreshed
with
his
joys
,
and
divide
with
him
in
his
holy
portions
.
And
indeed
he
hath
need
of
a
great
stock
of
piety
,
who
is
first
to
provide
for
his
own
necessities
,
and
then
to
give
portions
to
a
numerous
relation
.
It
is
a
great
matter
that
every
man
needs
for
himself
;
the
daily
expences
of
his
own
infirmities
,
the
unthriving
state
of
his
omission
of
duties
,
and
recessions
from
perfection
,
and
sometimes
the
great
losses
and
shipwracks
,
the
plundrings
and
burning
of
his
house
by
a
fall
into
a
deadly
sin
;
and
most
good
men
are
in
this
condition
,
that
they
have
enough
to
doe
to
live
,
and
keep
themselves
above
water
;
but
how
few
men
are
able
to
pay
their
own
debts
,
and
lend
great
portions
to
others
?
The
number
of
those
who
can
effectually
intercede
for
others
to
great
purposes
of
grace
and
pardon
,
are
as
soon
told
as
the
number
of
wise
men
,
as
the
gates
of
a
City
,
or
the
entries
of
the
river
Nilus
.
But
then
doe
but
consider
what
a
great
ingagement
this
is
to
a
very
strict
and
holy
life
.
If
we
chance
to
live
in
times
of
an
extraordinary
trouble
,
or
if
our
relatives
can
be
capable
of
great
dangers
,
or
great
sorrows
,
or
if
we
our selves
would
doe
the
noblest
friendship
in
the
world
,
and
oblige
others
by
acts
of
greatest
benefit
;
if
we
would
assist
their
souls
,
and
work
towards
their
salvation
;
if
we
would
be
publick
ministers
of
the
greatest
usefulness
to
our
countrey
;
if
we
would
support
Kings
,
and
relieve
the
great
necessities
of
Kingdoms
;
if
we
would
be
effective
in
the
stopping
of
a
plague
,
or
in
the
successe
of
armies
;
a
great
and
an
exemplar
piety
,
and
a
zealous
and
holy
prayer
can
do
all
this
.
Semper
tu
hoc
facito
ut
cogites
,
Id
optimum
esse
,
tute
ut
sis
optimus
;
si
id
nequeas
,
saltem
ut
optimis
sis
proximus
.
He
that
is
the
best
man
towards
God
,
is
certainely
the
best
Minister
to
his
Prince
or
Countrey
,
and
therefore
doe
thou
endevour
to
be
so
;
and
if
thou
canst
not
be
so
,
be
at
least
next
to
the
best
.
For
in
that
degree
in
which
our
Religion
is
great
,
and
our
piety
exemplar
,
in
the
same
we
can
contribute
towards
the
fortune
of
a
Kingdome
:
and
when
Elijah
was
taken
into
heaven
,
Elisha
mourn'd
for
him
because
it
was
a
losse
to
Israel
:
My
Father
,
my
father
,
the
chariots
of
Israel
and
horsemen
thereof
:
But
consider
how
uselesse
thou
art
,
when
thou
canst
not
by
thy
prayers
obtain
so
much
mercy
as
to
prevaile
for
the
life
of
a
single
Trooper
,
or
in
a
plague
beg
of
God
for
the
life
of
a
poor
Maid-servant
;
but
the
ordinary
emanations
of
providence
shall
proceed
to
issue
without
any
arrest
,
and
the
sword
of
the
Angel
shall
not
be
turn'd
aside
in
one
single
infliction
.
Remember
,
although
he
is
a
great
and
excellent
person
that
can
prevaile
of
God
for
the
interest
of
others
,
yet
thou
that
hast
no
stock
of
grace
and
favour
,
no
interest
in
the
Court
of
heaven
,
art
but
a
mean
person
;
extraordinary
in
nothing
;
thou
art
unregarded
by
God
,
cheap
in
the
fight
of
Angels
,
uselesse
to
thy
Prince
or
Countrey
;
thou
maist
hold
thy
peace
in
a
time
of
publick
danger
.
For
,
Kings
never
pardon
Murtherers
at
the
intercession
of
Theeves
;
and
if
a
mean
Mechanick
should
beg
a
Reprieve
for
a
condemned
Traitor
,
he
is
ridiculous
and
impudent
;
so
is
a
vicious
Advocate
or
an
ordinary
person
with
God
.
It
is
well
if
God
will
hear
him
begging
for
his
owne
pardon
;
hee
is
not
yet
disposed
to
plead
for
others
.
And
yet
every
man
that
is
in
the
state
of
grace
,
every
man
that
can
pray
without
a
sinfull
prayer
,
may
also
intercede
for
others
;
and
it
is
a
duty
for
all
men
to
doe
it
;
all
men
I
say
who
can
pray
at
all
acceptably
;
I
will
therefore
that
prayers
,
and
supplications
,
and
intercessions
,
and
giving
of
thanks
be
made
for
all
men
;
and
this
is
a
duty
that
is
prescrib'd
to
all
them
that
are
concern'd
in
the
duty
and
in
the
blessings
of
Prayer
;
but
this
is
it
which
I
say
;
if
their
piety
be
but
ordinary
,
their
prayer
can
be
effectuall
but
in
easy
purposes
,
and
to
smaller
degrees
;
but
he
that
would
work
effectively
towards
a
great
deliverance
,
or
in
great
degrees
towards
the
benefit
or
ea●e
of
any
of
his
relatives
,
can
be
confident
of
his
successe
but
in
the
same
degree
in
which
his
person
is
gracious
.
There
are
strange
things
in
heaven
;
judgments
there
are
made
of
things
and
persons
by
the
measures
of
Religion
;
and
a
plain
promise
produces
effects
of
wonder
and
miracle
;
and
the
changes
that
are
there
made
are
not
effected
by
passions
,
and
interests
,
and
corporall
changes
,
and
the
love
that
is
there
is
not
the
same
thing
that
it
is
here
,
it
is
more
beneficiall
,
more
reasonable
,
more
holy
,
of
other
designes
,
and
strange
productions
;
and
upon
that
stock
it
is
that
a
holy
poor
man
that
possesses
no
more
(
it
may
be
)
then
an
Ewe-lambe
,
that
eats
of
his
bread
,
and
drinks
of
his
cup
,
and
is
a
daughter
to
him
,
and
is
all
his
temporall
portion
,
this
poor
man
is
ministred
to
by
Angels
,
and
attended
to
by
God
,
and
the
Holy
Spirit
makes
intercession
for
him
,
and
Christ
joyns
the
mans
prayer
to
his
own
advocation
,
and
the
man
by
prayer
shall
save
the
City
,
and
destroy
the
fortune
of
a
Tyrant
army
,
even
then
when
God
sees
it
good
it
should
be
so
;
for
he
will
no
longer
deny
him
any
thing
,
but
when
it
is
no
blessing
;
and
when
it
is
otherwise
,
his
prayer
is
most
heard
when
it
is
most
denyed
.
2ly
.
That
we
should
prevaile
in
intercessions
for
others
,
we
are
to
regard
and
to
take
care
,
that
as
our
piety
,
so
also
must
our
offices
be
extraordinary
.
He
that
prays
to
recover
a
family
from
an
hereditary
curse
,
or
to
reverse
a
Sentence
of
God
,
to
cancell
a
Decree
of
heaven
gone
out
against
his
friend
,
hee
that
would
heale
the
sick
with
his
prayer
,
or
with
his
devotion
prevaile
against
an
army
,
must
not
expect
such
great
effects
upon
a
Morning
or
Evening
Collect
,
or
an
honest
wish
put
into
the
recollections
of
a
prayer
,
or
a
period
put
in
on
purpose
.
Mamercus
Bishop
of
Vienna
,
seeing
his
City
and
all
the
Diocese
in
great
danger
of
perishing
by
an
earthquake
,
instituted
great
Letanies
,
and
solemn
supplications
,
besides
the
ordinary
devotions
of
his
usuall
hours
of
prayer
;
and
the
Church
from
his
example
took
up
the
practise
,
and
translated
it
into
an
anniversary
solemnity
,
and
upon
St.
Mark
's
day
did
solemnly
intercede
with
God
to
divert
or
prevent
his
judgments
falling
upon
the
people
,
majoribus
Litani
is
,
so
they
are
called
;
with
the
more
solemn
supplications
they
did
pray
unto
God
in
behalf
of
their
people
.
And
this
hath
in
it
the
same
consideration
that
is
in
every
great
necessity
;
for
it
is
a
great
thing
for
a
man
to
be
so
gracious
with
God
,
as
to
be
able
to
prevaile
for
himself
and
his
friend
,
for
himself
and
his
relatives
;
and
therefore
in
these
cases
,
as
in
all
great
needs
,
it
is
the
way
of
prudence
and
security
,
that
we
use
all
those
greater
offices
which
God
hath
appointed
as
instruments
of
importunity
,
and
arguments
of
hope
,
and
acts
of
prevailing
,
and
means
of
great
effect
and
advocation
:
such
as
are
,
separating
days
for
solemn
prayer
,
all
the
degrees
of
violence
,
and
earnest
addresse
,
fasting
and
prayer
,
almes
and
prayer
,
acts
of
repentance
and
prayer
,
praying
together
in
publick
with
united
hearts
,
and
above
all
,
praying
in
the
susception
and
communication
of
the
holy
Sacrament
;
the
effects
and
admirable
issues
of
which
we
know
not
,
and
perceive
not
;
we
lo●e
because
we
desire
not
,
and
choose
to
lose
many
great
blessings
rather
then
purchase
them
with
the
frequent
commemoration
of
that
sacrifice
which
was
offered
up
for
all
the
needs
of
Mankind
,
and
for
obtaining
all
favours
and
graces
to
the
Catholick
Church
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
never
refuses
to
hear
a
holy
prayer
,
and
our
prayers
can
never
be
so
holy
,
as
when
they
are
offered
up
in
the
union
of
Christs
sacrifice
:
For
Christ
by
that
sacrifice
reconcil'd
God
and
the
world
.
And
because
our
needs
continue
,
therefore
we
are
commanded
to
continue
the
memory
,
and
to
represent
to
God
that
which
was
done
to
satisfie
all
our
needs
:
Then
we
receive
Christ
;
we
are
after
a
secret
and
mysterious
,
but
most
reall
and
admirable
manner
made
all
one
with
Christ
;
and
if
God
giving
us
his
Son
could
not
but
with
him
give
us
all
things
else
,
how
shall
he
refuse
our
persons
when
we
are
united
to
his
person
,
when
our
souls
are
joined
to
his
soul
,
our
body
nourished
by
his
body
,
and
our
souls
sanctified
by
his
bloud
,
and
cloth'd
with
his
robes
,
and
marked
with
his
character
,
and
sealed
with
his
Spirit
,
and
renewed
with
holy
vows
,
and
consign'd
to
all
his
glories
,
and
adopted
to
his
inheritance
?
when
we
represent
his
death
,
and
pray
in
vertue
of
his
passion
,
and
imitate
his
intercession
,
and
doe
that
which
God
commands
,
and
offer
him
in
our
manner
that
which
he
essentially
loves
?
can
it
be
that
either
any
thing
should
be
more
prevalent
,
or
that
God
can
possibly
deny
such
addresses
,
and
such
importunities
?
Try
it
often
,
and
let
all
things
else
be
answerable
,
and
you
cannot
have
greater
reason
for
your
confidence
.
Doe
not
all
the
Christians
in
the
world
that
understand
Religion
,
desire
to
have
the
holy
Sacrament
when
they
die
;
when
they
are
to
make
their
great
appearance
before
God
,
and
to
receive
their
great
consignation
to
their
eternall
sentence
,
good
or
bad
?
And
if
then
be
their
greatest
needs
,
that
is
their
greatest
advantage
,
and
instrument
of
acceptation
.
Therefore
if
you
have
a
great
need
to
be
serv'd
,
or
a
great
charity
to
serve
,
and
a
great
pity
to
minister
,
and
a
dear
friend
in
a
sorrow
,
take
Christ
along
in
thy
prayers
,
in
all
thy
ways
thou
canst
take
him
;
take
him
in
affection
,
and
take
him
in
a
solemnity
,
take
him
by
obedience
and
receive
him
in
the
Sacrament
;
and
if
thou
then
offerest
up
thy
prayers
and
makest
thy
needs
known
;
if
thou
nor
thy
friend
be
not
relieved
,
if
thy
party
be
not
prevalent
,
and
the
war
be
not
appeased
,
or
the
plague
be
not
cured
,
or
the
enemy
taken
off
,
there
is
something
else
in
it
;
but
thy
prayer
is
good
and
pleasing
to
God
,
and
dressed
with
circumstances
of
advantage
,
and
thy
person
is
apt
to
be
an
intercessor
,
and
thou
hast
done
all
that
thou
canst
;
the
event
must
be
left
to
God
;
and
the
secret
reasons
of
the
deniall
either
thou
shalt
find
in
time
,
or
thou
maist
trust
with
God
,
who
certainly
does
it
with
the
greatest
wisdome
,
and
the
greatest
charity
.
I
have
in
this
thing
onely
one
caution
to
insert
,
viz.
That
in
our
importunity
and
extraordinary
offices
for
others
,
we
must
not
make
our
accounts
by
multitude
of
words
,
and
long
prayers
,
but
by
the
measures
of
the
Spirit
,
by
the
holynesse
of
the
soul
,
and
the
justnesse
of
the
desire
,
and
the
usefulnesse
of
the
request
,
and
its
order
to
Gods
glory
,
and
its
place
in
the
order
of
providence
,
and
the
sincerity
of
our
heart
,
and
the
charity
of
our
wishes
,
and
the
perseverance
of
our
advocation
.
There
are
some
(
as
Tertullian
observes
)
qui
loquacitatem
facundiam
existimant
,
at
impudentiam
constantiam
deputant
;
They
are
praters
,
and
they
are
impudent
,
and
they
call
that
constancy
and
importunity
:
concerning
which
the
advice
is
easy
:
Many
words
or
few
are
extrinsecall
to
the
nature
,
and
not
at
all
considered
in
the
effects
of
prayer
;
but
much
desire
and
much
holinesse
,
are
essentiall
to
its
constitution
;
but
we
must
be
very
curious
that
our
importunity
do
not
degenerate
into
impudence
and
a
rude
boldnesse
.
Capitolinus
said
of
Antonius
the
Emperour
and
Philosopher
,
sanè
quamvis
esset
constans
,
erat
etiam
verecundus
;
he
was
modest
even
when
he
was
most
pertinacious
in
his
desires
.
So
must
wee
;
though
wee
must
not
be
ashamed
to
aske
for
whatsoever
we
need
,
Rebus
semper
pudor
absit
in
arctis
,
and
in
this
sense
it
is
true
that
Stasimus
in
the
Comedy
said
concerning
Meat
,
Verecundari
neminem
apud
mensam
decet
,
Nam
ibi
de
divinis
&
humanis
cernitur
:
Men
must
not
be
bashfull
so
as
to
lose
their
meat
;
for
that
is
a
necessity
that
cannot
bee
dispensed
withall
:
so
it
is
in
our
prayers
,
whatsoever
our
necessity
calls
to
us
for
,
we
must
call
to
God
for
;
and
he
is
not
pleased
with
that
rusticity
or
fond
modesty
of
being
ashamed
to
ask
of
God
any
thing
that
is
honest
and
necessary
;
yet
our
importunity
hath
also
bounds
of
modesty
,
but
such
as
are
to
be
expressed
with
other
significations
,
and
he
is
rightly
modest
towards
God
,
who
without
confidence
in
himself
,
but
not
without
confidence
in
Gods
mercy
,
nor
without
great
humility
of
person
,
and
reverence
of
addresse
,
presents
his
prayers
to
God
as
earnestly
as
he
can
;
Provided
alwayes
,
that
in
the
greatest
of
our
desires
,
and
holy
violence
,
we
submit
to
Gods
will
,
and
desire
him
to
choose
for
us
.
Our
modesty
to
God
in
prayers
hath
no
other
measures
but
these
:
1.
Distrust
of
our selves
:
2.
Confidence
in
God
:
3.
Humility
of
person
:
4.
Reverence
of
addresse
:
and
5.
Submission
to
Gods
will
:
These
are
all
,
unlesse
also
you
will
adde
that
of
Solomon
:
Be
not
rash
with
thy
mouth
,
and
let
not
thy
heart
be
hasty
to
Eccles.
5.
2.
utter
a
thing
before
God
,
for
God
is
in
heaven
,
and
thou
upon
earth
,
therefore
let
thy
words
be
few
.
These
things
being
observed
,
let
your
importunity
be
as
great
as
it
can
,
it
is
still
the
more
likely
to
prevaile
,
by
how
much
it
is
the
more
earnest
and
signified
and
represented
by
the
most
offices
extraordinary
.
3ly
.
The
last
great
advantage
towards
a
prevailing
intercession
for
others
,
is
,
that
the
person
that
prayes
for
his
relatives
,
be
a
person
of
an
extraordinary
dignity
,
imployment
or
designation
.
For
God
hath
appointed
some
persons
and
callings
of
men
to
pray
for
others
,
such
are
Fathers
for
their
Children
,
Bishops
for
their
Dioceses
,
Kings
for
their
Subjects
,
and
the
whole
Order
Ecclesiast
call
for
all
the
men
and
women
in
the
Christian
Church
.
And
it
is
well
it
is
so
;
for
as
things
are
now
,
and
have
been
too
long
,
how
few
are
there
that
understand
it
to
be
their
duty
,
or
part
of
their
necessary
imployment
,
that
some
of
their
time
,
and
much
of
their
prayers
,
and
an
equall
portion
of
their
desires
be
spent
upon
the
necessities
of
others
?
All
men
doe
not
think
it
necessary
,
and
fewer
practise
it
frequently
;
and
they
but
coldly
,
without
interest
,
and
deep
resentment
:
it
is
like
the
compassion
we
have
in
other
mens
miseries
,
we
are
not
concerned
in
it
,
and
it
is
not
our
case
,
and
our
hearts
ake
not
when
another
mans
children
are
made
fatherlesse
,
or
his
wife
a
sad
widow
:
and
just
so
are
our
prayers
for
their
relief
:
If
we
thought
their
evils
to
be
ours
,
if
wee
and
they
as
members
of
the
same
body
had
sensible
and
reall
communications
of
good
and
evill
;
if
we
understood
what
is
really
meant
by
being
members
one
of
another
,
or
if
we
did
not
think
it
a
spirituall
word
of
art
,
instrumentall
onely
to
a
science
,
but
no
part
of
duty
,
or
reall
relation
,
sure
we
should
pray
more
earnestly
one
for
another
then
we
usually
doe
.
How
few
of
us
are
troubled
when
he
sees
his
brother
wicked
,
or
dishonorably
vicious
?
Who
is
sad
and
melancholy
when
his
neighbour
is
almost
in
hell
?
when
he
sees
him
grow
old
in
iniquity
?
How
many
days
have
we
set
apart
for
the
publick
relief
and
interests
of
the
Kingdome
?
How
earnestly
have
we
fasted
,
if
our
Prince
be
sick
or
afflicted
?
What
almes
have
we
given
for
our
brothers
conversion
?
or
if
this
be
great
,
how
importunate
and
passionate
have
we
been
with
God
by
prayer
in
his
behalf
,
by
prayer
and
secret
petition
?
But
however
,
though
it
were
well
,
very
well
,
that
all
of
us
would
think
of
this
duty
a
little
more
;
because
besides
the
excellency
of
the
duty
it self
,
it
would
have
this
blessed
consequent
,
that
for
whose
necessities
we
pray
,
if
we
doe
desire
earnestly
they
should
be
relieved
,
we
would
,
when
ever
we
can
,
and
in
all
we
can
,
set
our
hands
to
it
;
and
if
we
pity
the
Orphan
children
,
and
pray
for
them
heartily
,
we
would
also
,
when
we
could
,
relieve
them
charitably
:
but
though
it
were
therefore
very
well
that
things
were
thus
with
all
men
,
yet
God
who
takes
care
for
us
all
,
makes
provision
for
us
in
speciall
manner
;
and
the
whole
Order
of
the
Clergy
are
appointed
by
God
to
pray
for
others
,
to
be
Ministers
of
Christs
Priesthood
,
to
be
followers
of
his
Advocation
,
to
stand
between
God
and
the
people
,
and
present
to
God
all
their
needs
,
and
all
their
desires
.
That
this
God
hath
ordained
and
appointed
,
and
that
this
rather
he
will
blesse
and
accept
,
appears
by
the
testimony
of
God
himself
,
for
he
onely
can
be
witnesse
in
this
particular
;
for
it
depends
wholly
upon
his
gracious
favour
and
acceptation
.
It
was
the
case
of
Abraham
and
Abimelech
:
Now
therefore
Gen.
20.
7.
restore
the
man
his
wife
,
for
he
is
a
Prophet
,
and
he
will
pray
for
thee
,
and
thou
shalt
live
;
and
this
caused
confidence
in
Micah
:
Now
know
I
that
the
Lord
will
doe
me
good
,
seeing
I
have
a
Levite
Iudg.
17.
13.
to
my
Priest
:
meaning
,
that
in
his
Ministery
,
in
the
Ministery
of
Priests
,
God
hath
established
the
alternate
returns
of
blessing
and
prayers
,
the
entercouses
between
God
and
his
people
;
And
thorough
the
descending
ages
of
the
synagogue
it
came
to
be
transmitted
also
to
the
Christian
Church
,
that
the
Ministers
of
Religion
are
advocates
for
us
under
Christ
,
by
the
Ministery
of
Reconciliation
,
by
their
dispensing
the
holy
Sacraments
,
by
the
Keyes
of
the
Kingdome
of
heaven
,
by
Baptisme
,
and
the
Lords
Supper
,
by
binding
and
loosing
,
by
the
Word
of
God
and
Prayer
;
and
therefore
saith
St.
James
,
If
any
man
be
sick
among
you
,
let
Iames
5.
14.
him
send
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
:
meaning
that
God
hath
appointed
them
especially
,
and
will
accept
them
in
ordinary
,
and
extraordinary
;
and
this
is
that
which
is
meant
by
blessing
.
A
Father
blesses
his
childe
,
and
Solomon
blessed
his
people
,
and
Melchisedec
the
Priest
blessed
Abraham
,
and
Moses
blessed
the
Sons
of
Israel
,
and
God
appointed
the
Leviticall
Priests
to
blesse
the
congregation
;
and
this
is
more
then
can
be
done
by
the
people
;
for
though
they
can
say
the
same
prayer
,
and
the
People
pray
for
their
Kings
,
and
Children
for
their
Parents
,
and
the
Flock
for
the
Pastor
,
yet
they
cannot
blesse
him
as
he
blesses
them
;
for
the
lesse
is
blessed
of
the
greater
,
and
not
the
greater
of
the
lesse
;
and
this
is
without
all
contradiction
,
said
S.
Paul
:
Heb.
7.
7.
the
meaning
of
the
mysterie
is
this
,
That
God
hath
appointed
the
Priest
to
pray
for
the
People
,
and
because
he
hath
made
it
to
be
his
ordinary
office
and
imployment
,
he
also
intends
to
be
seen
in
that
way
which
he
hath
appointed
,
and
chalked
out
for
us
;
his
prayer
,
if
it
be
found
in
the
way
of
righteousnesse
,
is
the
surer
way
to
prevaile
in
his
intercessions
for
the
people
.
But
upon
this
stock
comes
in
the
greatest
difficulty
of
the
text
:
for
if
God
heareth
not
sinners
,
there
is
an
infinite
necessity
that
the
Ministers
of
Religion
should
be
very
holy
:
For
all
their
ministeries
consist
in
preaching
and
praying
;
to
these
two
are
reducible
,
all
the
ministeries
Ecclesiasticall
which
are
of
divine
institution
:
so
the
Apostles
summ'd
up
their
imployment
;
But
we
will
give
our selves
Act.
6.
4.
continually
to
prayer
,
and
to
the
ministery
of
the
Word
;
to
exhort
,
to
reprove
,
to
comfort
,
to
cast
down
,
to
determine
cases
of
conscience
,
and
to
rule
in
the
Church
by
the
word
of
their
proper
Ministery
;
and
the
very
making
lawes
Ecclesiasticall
,
is
the
ministery
of
the
word
;
for
so
their
dictates
passe
into
lawes
by
being
duties
injoyn'd
by
God
,
or
the
acts
,
or
exercises
,
or
instruments
of
some
injoyn'd
graces
.
To
prayer
is
reduced
administration
of
the
Sacraments
:
but
binding
and
loosing
,
and
visitation
of
the
sick
are
mixt
offices
,
partly
relating
to
one
,
partly
to
the
other
.
Now
although
the
Word
of
God
preached
,
will
have
a
great
effect
,
even
though
it
be
preached
by
an
evill
Minister
,
a
vicious
person
,
yet
it
is
not
so
well
there
,
as
from
a
pious
man
;
because
by
prayer
also
his
preaching
is
made
effectuall
,
and
by
his
good
example
his
Homilies
and
Sermons
are
made
active
;
and
therefore
it
is
very
necessary
in
respect
of
this
half
of
the
Ministers
office
,
[
The
preaching
of
Word
]
he
be
a
good
man
;
unlesse
he
be
,
much
perishes
to
the
people
,
most
of
the
advantages
are
lost
.
But
then
for
the
other
half
;
all
those
ministeries
which
are
by
way
of
prayer
are
rendred
extremely
invalid
,
and
ineffectuall
,
if
they
be
ministred
by
an
evill
person
.
For
upon
this
very
stock
it
was
that
St.
Cyprian
affirmed
that
none
were
to
be
chosen
to
the
Ministery
but
immaculati
&
integri
antistites
,
holy
and
upright
men
,
who
offering
their
sacrifices
worthily
to
God
,
and
holily
,
may
be
heard
in
their
prayers
which
they
make
for
the
safety
of
the
Lords
people
.
But
he
presses
Lib.
1.
ep.
4.
this
caution
to
a
further
issue
:
that
it
is
not
only
necessary
to
choose
holy
persons
to
these
holy
Ministeries
for
fear
of
losing
the
advantages
of
a
sanctified
Ministery
;
but
also
that
the
people
may
not
be
guilty
of
an
evill
communion
,
and
a
criminall
state
of
society
.
Nec
enim
sibi
plebs
blandiatur
quasi
immunis
à
contagione
delicti
esse
possit
cum
sacerdote
peccatore
communicans
,
the
people
cannot
be
innocent
if
they
communicate
with
a
vitious
priest
:
for
so
said
the
Lord
by
the
Prophet
Hosea
,
Sacrificia
eorum
panis
luctus
;
their
sacrifices
are
like
bread
of
sorrow
,
whosoever
eat
thereof
shall
be
defiled
.
The
same
also
he
sayes
often
and
more
vehemently
,
ibid.
&
lib.
4.
ep.
2.
But
there
is
yet
a
further
degree
of
this
evill
.
It
is
not
only
a
losse
,
and
also
criminall
to
the
people
to
communicate
with
a
Minister
of
a
notorious
evill
life
and
scandalous
,
but
it
is
affirmed
by
the
Doctors
of
the
Church
to
be
wholly
without
effect
:
their
prayers
are
sins
,
their
Sacraments
are
null
and
ineffective
,
their
communions
are
without
consecration
,
their
hand
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
dead
hand
,
the
blessings
vain
,
their
sacrifices
rejected
,
their
ordinations
imperfect
,
their
order
is
vanished
,
their
character
is
extinguished
,
and
the
holy
Ghost
will
not
descend
upon
the
mysteries
when
he
is
invocated
by
unholy
hands
and
unsanctified
lips
.
This
is
a
sad
story
,
but
it
is
expresly
affirmed
by
Dionysius
,
by
St.
Hierom
upon
the
Ad
Demo.
2.
chapter
of
Zephaniah
,
affirming
that
they
do
wickedly
who
affirm
eucharistiam
imprecantis
facere
verba
,
non
vitam
,
&
necessariam
esse
tantum
solennem
orationem
&
non
sacerdotum
merita
:
that
the
Eucharist
is
consecrated
by
the
Word
and
solemn
prayer
,
and
not
by
the
life
and
holinesse
of
the
Priest
;
and
by
St.
Gelasius
[
](A63888-e16580-b)a
a
1.
q.
1.
c.
sacrosancta
.
by
the
Author
of
the
imperfect
work
attributed
to
St.
Chrysostome
[
](A63888-e16620-b)a
a
Homil.
53.
who
quotes
the
8th
.
book
of
the
Apostolicall
Constitutions
for
the
same
Doctrine
;
the
words
of
which
in
the
first
chapter
are
so
plain
that
Bovius
[
](A63888-e16680-b)b
b
In
scholiis
ad
hunc
locum
.
and
Sixtus
Senensis
[
](A63888-e16700-b)c
c
Lib.
6
,
A.
D.
108.
Biblioth.
accuse
both
the
Author
of
the
Apostolicall
Constitutions
,
and
St.
Hierom
and
the
Author
of
these
Homilies
to
be
guilty
of
the
Doctrine
of
Iohn
Hus
,
who
for
the
crude
delivery
of
this
truth
was
sentenced
by
the
councell
of
Constance
.
To
the
same
sense
and
signification
of
Doctrine
is
that
which
is
generally
agreed
upon
by
almost
all
persons
;
that
he
that
enters
into
his
Ministery
by
Simony
receives
nothing
but
a
curse
,
which
is
expresly
affirmed
by
Petrus
Damiani
[
](A63888-e16790-b)d
d
Ep.
16.
Biblioth.
pp.
tom.
3.
11.
19.
and
Tarasius
[
](A63888-e16830-b)e
e
Decret.
1.
q.
1.
ad
c.
cos
qui.
the
Patriarch
of
Constantinople
,
by
St.
Gregory
[
](A63888-e16900-b)f
f
Lib.
6.
regist
.
5.
in
decretis
&
l.
7.
c.
120.
,
and
St.
Ambrose
.
[
](A63888-e16960-b)g
g
De
dignit
.
sacerd.
c.
6.
For
if
the
holy
Ghost
leaves
polluted
Temples
and
unchast
bodies
,
if
he
takes
away
his
grace
from
them
that
abuse
it
,
if
the
holy
Ghost
would
not
have
descended
upon
Simon
Magus
at
the
prayer
of
St.
Peter
,
if
St.
Peter
had
taken
money
for
him
:
it
is
but
reasonable
to
beleeve
the
holy
Ghost
will
not
descend
upon
the
simoniacall
,
unchast
Concubinaries
,
Schismaticks
and
scandalous
Priests
,
and
excommunicate
.
And
beside
the
reasonablenesse
of
the
Doctrine
,
it
is
also
further
affirmed
by
the
councell
of
Neocaesarea
,
by
St.
[
](A63888-e17030-b)h
h
Can.
9.
orat
.
4.
de
sacerd
.
Chrysostome
,
[
](A63888-e17080-b)i
i
1.
in
ep.
20.
hom.
1.
part.
2.
ep.
27.
Innocentius
,
[
](A63888-e17140-b)k
k
Ep.
9.
tom.
3
ad
Michael
.
imperator
.
d.
in
4
dist.
13.
Nicolaus
the
first
,
and
by
the
Master
of
the
Sentences
upon
the
saying
of
God
by
the
Prophet
Malachic
.
1.
Maledicam
benedictionibus
vestris
,
I
will
curse
your
blessings
;
upon
the
stock
of
these
Scriptures
,
reasons
,
and
authorities
,
we
may
see
how
we
are
to
understand
this
advantage
of
intercession
.
The
prayer
and
offices
of
holy
Ministers
are
of
great
advantages
for
the
interest
of
the
people
;
but
if
they
be
ministred
to
by
evill
men
,
by
vicious
,
and
scandalous
Ministers
,
this
extraordinary
advantage
is
lost
,
they
are
left
to
stand
alone
,
or
to
fall
by
their
own
crimes
;
so
much
as
is
the
action
of
God
,
and
so
much
as
is
the
piety
of
the
man
that
attends
and
prayes
in
the
holy
place
with
the
Priest
,
so
far
he
shall
prevail
,
but
no
further
;
and
therefore
the
Church
hath
taught
her
Ministers
to
pray
thus
in
her
preparatory
prayer
to
consecration
,
Quoniam
me
peccatorem
inter
te
&
eundem
populum
Medium
esse
voluisti
,
licet
in
me
boni
operis
testimonium
non
agnoscas
,
officium
dispensationiis
creditae
non
recuses
,
nec
per
me
indignum
famulum
tuum
eorum
salutis
pereat
pretium
,
pro
quibus
victima
factus
salutaris
,
dignatus
es
fieri
redemptio
.
For
we
must
know
that
God
hath
not
put
the
salvation
of
any
man
into
the
power
of
another
.
And
although
the
Church
of
Rome
by
calling
the
Priests
actuall
intention
simply
necessary
,
and
the
Sacraments
also
indispensably
necessary
,
hath
left
it
in
the
power
of
every
Curate
to
damn
very
many
of
his
Parish
;
yet
it
is
otherwise
with
the
accounts
of
truth
,
and
the
Divine
mercy
;
and
therefore
he
will
never
exact
the
Sacraments
of
us
by
the
measures
and
proportions
of
an
evill
Priest
,
but
by
the
piety
of
the
communicant
,
by
the
prayers
of
Christ
,
and
the
mercies
of
God
.
But
although
the
greatest
interest
of
salvation
depends
not
upon
this
Ministery
,
yet
as
by
this
we
receive
many
advantages
,
if
the
Minister
be
holy
:
so
if
he
be
vicious
,
we
lose
all
that
which
could
be
conveyed
to
us
by
his
part
of
the
holy
Ministration
;
every
man
and
woman
in
the
assembly
prays
and
joynes
in
the
effect
,
and
for
the
obtaining
the
blessing
;
but
the
more
vain
persons
are
assembled
,
the
lesse
benefits
are
received
even
by
good
men
there
present
:
and
therefore
much
is
the
losse
,
if
a
wicked
Priest
ministers
,
though
the
summe
of
affairs
is
not
intirely
turned
upon
his
office
or
default
;
yet
many
advantages
are
.
For
we
must
not
think
that
the
effect
of
the
Sacraments
is
indivisibly
done
,
at
once
,
or
by
one
ministery
;
but
they
operate
by
parts
,
and
by
morall
operation
,
by
the
length
of
time
,
and
a
whole
order
of
piety
,
and
holy
ministeries
;
every
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fellow-worker
with
God
in
the
work
of
his
salvation
;
and
as
in
our
devotion
,
no
one
prayer
of
our
own
alone
prevails
upon
God
for
grace
and
salvation
,
but
all
the
devotions
of
our
life
are
upon
Gods
account
for
them
;
so
is
the
blessing
of
God
brought
upon
the
people
by
all
the
parts
of
their
religion
,
and
by
all
assistances
of
holy
people
,
and
by
the
ministeries
not
of
one
,
but
of
all
Gods
Ministers
,
and
relies
finally
upon
our
own
faith
,
and
obedience
,
and
the
mercies
of
God
in
Jesus
Christ
;
but
yet
for
want
of
holy
persons
to
minister
,
much
diminution
of
blessing
,
and
a
losse
of
advantages
is
unavoidable
;
therefore
if
they
have
great
necessities
,
they
can
best
hope
that
God
will
be
moved
to
mercy
on
their
behalf
,
if
their
necessities
be
recommended
to
God
by
persons
of
a
great
piety
,
of
a
holy
calling
,
and
by
the
most
solemn
offices
.
Lastly
,
I
promised
to
consider
concerning
the
signs
of
having
our
prayers
heard
;
concerning
which
,
there
is
not
much
of
particular
observation
;
but
if
our
prayers
be
according
to
the
warrant
of
Gods
Word
,
if
we
aske
according
to
Gods
will
,
things
honest
and
profitable
,
we
are
to
relye
upon
the
promises
,
and
we
are
sure
that
they
are
heard
;
and
besides
this
,
we
can
have
no
sign
but
the
thing
signified
;
when
we
feel
the
effect
,
then
we
are
sure
God
hath
heard
us
;
but
till
then
we
are
to
leave
it
with
God
,
and
not
to
aske
a
sign
of
that
,
for
which
he
hath
made
us
a
promise
.
And
yet
Cassian
hath
named
one
sign
,
which
if
you
give
me
leave
I
will
name
unto
you
.
It
is
a
sign
we
shall
prevail
in
our
Collat.
9.
cap.
32.
prayers
,
when
the
Spirit
of
God
moves
us
to
pray
,
cum
fiduciâ
&
quasi
securitate
impetrandi
,
with
a
confidence
and
a
holy
security
of
receiving
what
we
aske
.
But
this
is
no
otherwise
a
sign
,
but
because
it
is
a
part
of
the
duty
;
and
trusting
in
God
is
an
endearing
him
,
and
doubting
is
a
dishonour
to
him
;
and
he
that
doubts
hath
no
faith
;
for
all
good
prayers
relye
upon
Gods
Word
;
and
we
must
judge
of
the
effect
by
prudence
:
for
he
that
askes
what
is
not
lawfull
,
hath
made
an
unholy
prayer
;
if
it
be
lawfull
and
not
profitable
,
we
are
then
heard
when
God
denies
us
;
and
if
both
these
be
in
the
prayer
,
he
that
doubts
is
a
sinner
,
and
then
God
will
not
hear
him
;
but
beyond
this
I
know
no
confidence
is
warrantable
;
and
if
this
be
a
signe
of
prevailing
,
then
all
the
prudent
prayers
of
all
holy
men
shall
certainely
be
heard
,
and
because
that
is
certain
,
we
need
no
further
inquiry
into
signes
.
I
summe
up
all
in
the
words
of
God
by
the
Prophet
:
Run
Ierem.
5.
1.
to
and
fro
thorow
the
streets
of
Jerusalem
,
and
see
,
and
know
,
and
seek
in
the
broad
places
thereof
,
if
you
can
finde
a
man
,
if
there
be
any
that
executeth
judgment
,
that
seeketh
truth
,
virum
quaerentem
fidem
,
a
man
that
seeketh
for
faith
,
&
propitius
ero
ei
,
and
I
will
pardon
it
.
God
would
pardon
all
Jerusalem
for
one
good
mans
sake
;
there
are
such
dayes
and
opportunities
of
mercy
when
God
at
the
prayer
of
one
holy
person
will
save
a
people
;
and
Ruffinus
spake
a
great
thing
,
but
it
was
hugely
true
:
Quis
dubitet
mundum
stare
precibus
sanctorum
?
the
world
it self
is
established
and
kept
from
dissolution
by
the
prayers
of
Saints
;
and
the
prayers
of
Saints
shall
hasten
the
day
of
Judgement
;
and
we
cannot
easily
find
two
effects
greater
.
But
there
are
many
other
very
great
ones
;
for
the
prayers
of
holy
men
appease
Gods
wrath
,
drive
away
temptations
,
resist
and
overcome
the
Devill
:
Holy
prayer
procures
the
ministery
and
service
of
Angels
,
it
rescinds
the
Decrees
of
God
,
it
cures
sicknesses
,
and
obtains
pardon
,
it
arrests
the
Sun
in
its
course
,
and
staies
the
wheels
of
the
Charet
of
the
Moon
;
it
rules
over
all
Gods
creatures
,
and
opens
and
shuts
the
storehouses
of
rain
;
it
unlocks
the
cabinet
of
the
womb
,
and
quenches
the
violence
of
fire
,
it
stops
the
mouthes
of
Lions
,
and
reconciles
our
sufferance
and
weak
faculties
,
with
the
violence
of
torment
,
and
sharpnesse
of
persecution
;
it
pleases
God
and
supplies
all
our
needs
.
But
Prayer
that
can
do
thus
much
for
us
,
can
do
nothing
at
all
without
holinesse
;
for
God
heareth
not
sinners
,
but
if
any
man
be
a
worshipper
of
God
and
doth
his
will
,
him
he
heareth
.
Sermon
,
VII
.
Of
godly
Fear
,
&c.
Part
I.
Heb.
12.
part
of
the
28th
.
and
the
29th
.
verses
.
Let
us
have
Grace
whereby
we
may
serve
God
with
reverence
and
godly
fear
.
For
our
God
is
a
consuming
fire
.
E
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
our
Testaments
usually
read
it
from
the
authority
of
Theophylact
;
Let
us
have
grace
:
But
some
copies
read
it
in
the
indicative
mood
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
have
grace
,
by
which
we
do
serve
;
and
it
is
something
better
consonant
to
the
discourse
of
the
Apostle
.
For
having
enumerated
the
great
advantages
which
the
Gospell
hath
above
those
of
the
Law
,
he
makes
an
argument
à
majori
;
and
answers
a
tacite
objection
.
The
Law
was
delivered
by
Angels
,
but
the
Gospell
by
the
Son
of
God
:
The
Law
was
delivered
from
Mount
Sinai
,
the
Gospell
from
Mount
Sion
,
from
the
heavenly
Jerusalem
:
The
Law
was
given
with
terrors
and
noises
,
with
amazements
of
the
standers
by
,
and
Moses
himself
the
Minister
did
exceedingly
quake
and
fear
,
and
gave
demonstration
how
infinitely
dangerous
it
was
by
breaking
that
Law
to
provoke
so
mighty
a
God
,
who
with
his
voice
did
shake
the
earth
;
but
the
Gospell
was
given
by
a
meek
Prince
,
a
gentle
Saviour
,
with
a
still
voice
,
scarce
heard
in
the
streets
.
But
that
this
may
be
no
objection
,
he
proceeds
and
declares
the
terror
of
the
Lord
;
Deceive
not
your selves
,
our
Law-giver
appeared
so
upon
earth
,
and
was
so
truly
,
but
now
he
is
ascended
into
heaven
,
and
from
thence
he
speaks
to
us
.
See
that
ye
refuse
not
him
that
speaketh
,
for
if
they
escaped
not
Vers.
25.
who
refused
him
that
spake
on
earth
,
much
more
shall
not
we
escape
if
we
turn
away
from
him
that
speaketh
from
heaven
:
for
as
God
once
shaked
the
earth
,
and
that
was
full
of
terror
,
so
our
Lawgiver
shall
do
,
and
much
more
,
and
be
farre
more
terrible
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
the
Prophet
Haggai
,
2.
7.
which
the
Apostle
quotes
here
,
he
once
shook
the
earth
.
But
,
once
more
I
shake
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
in
the
Prophesie
;
I
will
shake
not
the
earth
only
,
but
also
heaven
with
a
greater
terror
then
was
upon
Mount
Sinai
,
with
the
voice
of
an
Archangell
,
with
the
trump
of
God
,
with
a
concussion
so
great
,
that
heaven
and
earth
shall
be
shaken
in
pieces
,
and
new
ones
come
in
their
room
.
This
is
an
unspeakable
and
an
unimaginable
terror
:
Mount
Sinai
was
shaken
,
but
it
stands
to
this
day
,
but
when
that
shaking
shall
be
,
the
things
that
are
shaken
shall
be
no
more
;
that
those
things
that
cannot
be
shaken
may
remain
,
that
is
,
not
only
that
the
clestiall
Jerusalem
may
remain
for
ever
,
but
that
you
who
do
not
turn
away
from
the
faith
and
obedience
of
the
Lord
Jesus
,
you
who
cannot
be
shaken
nor
removed
from
your
duty
,
you
may
remain
for
ever
;
that
when
the
rocks
rend
,
and
the
mountains
flie
in
pieces
like
the
drops
of
a
broken
cloud
,
and
the
heavens
shall
melt
,
and
the
Sun
shall
be
a
globe
of
consuming
fire
,
and
the
Moon
shall
be
dark
like
an
extinguish'd
candle
,
then
you
poor
men
who
could
be
made
to
tremble
with
an
ague
,
or
shake
by
the
violence
of
a
Northern
winde
,
or
be
remov'd
from
your
dwellings
by
the
unjust
decree
of
a
persecutor
,
or
be
thrown
from
your
estates
by
the
violence
of
an
unjust
man
,
yet
could
not
be
removed
from
your
duty
,
and
though
you
went
trembling
,
yet
would
go
to
death
for
the
testimony
of
a
holy
cause
,
and
you
that
would
dye
for
your
faith
would
also
live
according
to
it
;
you
shall
be
established
by
the
power
of
God
,
and
supported
by
the
arme
of
your
Lord
,
and
shall
in
all
this
great
shaking
be
unmovable
as
the
corner
stone
of
the
gates
of
the
new
Jerusalem
,
you
shall
remain
and
abide
for
ever
.
This
is
your
case
.
And
to
summe
up
the
whole
force
of
the
argument
,
the
Apostle
addes
the
words
of
Moses
:
Deut.
4.
24.
as
it
was
then
,
so
it
is
true
now
,
Our
God
is
a
consuming
fire
:
He
was
so
to
them
that
brake
the
Law
,
but
he
will
be
much
more
to
them
that
disobey
his
Son
,
he
made
great
changes
then
,
but
those
which
remain
are
farre
greater
,
and
his
terrors
are
infinitely
more
intolerable
;
and
therefore
although
he
came
not
in
the
spirit
of
Elias
,
but
with
meeknesse
and
gentle
insinuations
,
soft
as
the
breath
of
heaven
,
not
willing
to
disturb
the
softest
stalk
of
a
violet
,
yet
his
second
coming
shall
be
with
terrors
,
such
as
shall
amaze
all
the
world
,
and
dissolve
it
into
ruine
,
and
a
Chaos
.
This
truth
is
of
so
great
efficacy
to
make
us
do
our
duty
,
that
now
we
are
sufficiently
enabled
with
this
consideration
.
This
is
the
grace
which
we
have
to
enable
us
,
this
terror
will
produce
fear
,
and
fear
will
produce
obedience
,
and
we
therefore
have
grace
,
that
is
,
we
have
such
a
motive
to
make
us
reverence
God
and
fear
to
offend
him
,
that
he
that
dares
continue
in
sin
and
refuses
to
hear
him
that
speaks
to
us
from
heaven
,
and
from
thence
shall
come
with
terrors
,
this
man
despises
the
grace
of
God
,
he
is
a
gracelesse
,
fearlesse
,
impudent
man
,
and
he
shall
finde
that
true
in
hypothesi
,
and
in
his
own
ruine
,
which
the
Apostle
declares
in
thesi
,
and
by
way
of
caution
,
and
provisior
ary
terror
,
Our
God
is
a
consuming
fire
;
this
is
the
sense
and
design
of
the
text
.
Reverence
and
godly
fear
,
they
are
the
effects
of
this
consideration
,
they
are
the
duties
of
every
Christian
,
they
are
the
grace
of
God
.
I
shall
not
presse
them
only
to
purposes
of
awfulnesse
and
modesty
of
opinion
,
and
prayers
against
those
strange
doctrines
which
some
have
introduc'd
into
Religion
,
to
the
destruction
of
all
manners
and
prudent
apprehensions
of
the
distances
of
God
and
man
;
such
as
are
the
Doctrine
of
necessity
of
familiarity
with
God
,
and
a
civill
friendship
,
and
a
parity
of
estate
,
and
an
unevennesse
of
adoption
;
from
whence
proceed
rudenesse
in
prayers
,
flat
and
undecent
expressions
,
affected
rudenesse
,
superstitious
sitting
at
the
holy
Sacrament
,
making
it
to
be
a
part
of
Religion
to
be
without
fear
and
reverence
;
the
stating
of
the
Question
is
a
sufficient
reproof
of
this
folly
;
whatsoever
actions
are
brought
into
Religion
without
reverence
and
godly
fear
,
are
therefore
to
be
avoided
because
they
are
condemned
in
this
advice
of
the
Apostle
,
and
are
destructive
of
those
effects
which
are
to
be
imprinted
upon
our
spirits
by
the
terrors
of
the
day
of
Judgement
.
But
this
fear
and
reverence
the
Apostle
intends
should
be
a
deletery
to
all
sin
whatsoever
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sayes
the
Etymologicum
,
whatsoever
is
terrible
is
destructive
of
that
thing
for
which
it
is
so
;
and
if
we
fear
the
evill
effects
of
sin
,
let
us
flie
from
it
,
we
ought
to
fear
its
alluring
face
too
;
let
us
be
so
afraid
,
that
we
may
not
dare
to
refuse
to
hear
him
whose
Throne
is
heaven
,
whose
Voice
is
thunder
,
whose
Tribunall
is
clouds
,
whose
Seat
is
the
right
hand
of
God
,
whose
Word
is
with
power
,
whose
Law
is
given
with
mighty
demonstration
of
the
Spirit
,
who
shall
reward
with
heaven
and
joyes
eternall
,
and
who
punishes
his
rebels
that
will
not
have
him
to
reign
over
them
,
with
brimstone
and
fire
,
with
a
worm
that
never
dies
,
and
a
fire
that
never
is
quenched
;
let
us
fear
him
who
is
terrible
in
his
Judgements
,
just
in
his
his
dispensation
,
secret
in
his
providence
,
severe
in
his
demands
,
gracious
in
his
assistances
,
bountifull
in
his
gifts
,
and
is
never
wanting
to
us
in
what
we
need
;
and
if
all
this
be
not
argument
strong
enough
to
produce
fear
,
and
that
fear
great
enough
to
secure
obedience
,
all
arguments
are
uselesse
,
all
discourses
are
vain
,
the
grace
of
God
is
ineffective
,
and
we
are
dull
as
the
Dead
sea
,
unactive
as
a
rock
,
and
we
shall
never
dwell
with
God
in
any
sense
,
but
as
he
is
a
consuming
fire
,
that
is
,
dwell
in
the
everlasting
burnings
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Reverence
and
caution
,
modesty
and
fear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
it
is
in
some
copies
,
with
caution
and
fear
;
or
if
we
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
fear
of
punishment
,
as
it
is
generally
understood
by
interpreters
of
this
place
,
and
is
in
Hesychius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
the
expression
is
the
same
in
both
words
,
and
it
is
all
one
with
the
other
places
of
Scripture
,
Work
out
your
salvation
with
fear
and
trembling
,
degrees
of
the
same
duty
,
and
they
signifie
all
those
actions
and
graces
which
are
the
proper
effluxes
of
fear
;
such
as
are
reverence
,
prudence
,
caution
,
and
diligence
,
chastity
and
a
sober
spirit
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
also
say
the
Grammarians
;
and
it
means
plainly
this
;
since
our
God
will
appear
so
terrible
at
his
second
comming
,
let
us
passe
the
time
of
our
sojourning
1
Pet.
1.
17.
here
in
fear
,
that
is
,
modestly
without
too
great
confidence
of
our selves
;
soberly
without
bold
crimes
,
which
when
a
man
acts
he
must
put
on
shamelesnesse
;
reverently
towards
God
,
as
fearing
to
offend
him
;
diligently
observing
his
commandements
,
inquiring
after
his
will
,
trembling
at
his
voice
,
attending
to
his
Word
,
revering
his
judgements
,
fearing
to
provoke
him
to
anger
,
for
it
is
a
fearfull
thing
to
fall
into
the
hands
of
the
living
God
.
Thus
far
it
is
a
duty
.
Concerning
which
,
that
I
may
proceed
orderly
,
I
shall
first
consider
how
far
fear
is
a
duty
of
Christian
Religion
.
2.
Who
and
what
states
of
men
ought
to
fear
,
and
upon
what
reasons
.
3.
What
is
the
excesse
of
fear
,
or
the
obliquity
and
irregularity
whereby
it
becomes
dangerous
,
penall
,
and
criminall
,
a
state
of
evill
and
not
a
state
of
duty
.
1.
Fear
is
taken
sometimes
in
holy
Scripture
for
the
whole
duty
of
man
,
for
his
whole
Religion
towards
God
.
And
now
Israel
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
Deut.
10.
12.
God
,
&c.
fear
is
obedience
,
and
fear
is
love
,
and
fear
is
humility
,
because
it
is
the
parent
of
all
these
,
and
is
taken
for
the
whole
duty
to
which
it
is
an
introduction
.
The
fear
of
the
Lord
is
the
beginning
Psal.
111.
10.
of
wisdome
,
a
good
understanding
have
all
they
that
do
thereafter
,
Eccles.
12.
13.
the
praise
of
it
endureth
for
ever
;
and
,
Fear
God
and
keep
his
2
Cor.
7.
1.
Commandements
,
for
this
is
the
whole
duty
of
man
:
and
thus
it
is
also
used
in
the
New
Testament
:
Let
us
cleanse
our selves
from
all
filthinesse
of
the
flesh
and
spirit
,
perfecting
holinesse
in
the
fear
of
God
.
2.
Fear
is
sometimes
taken
for
worship
:
for
so
our
blessed
Saviour
expounds
the
words
of
Moses
in
Mat.
4.
10.
taken
from
Deut.
10.
20.
Thou
shalt
fear
the
Lord
thy
God
,
so
Moses
;
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
,
said
our
blessed
Saviour
:
and
so
it
was
used
by
the
Prophet
Jonah
,
I
am
an
Hebrew
,
and
I
fear
the
Ionah
1.
9.
Lord
the
God
of
Heaven
,
that
is
,
I
worship
him
;
he
is
the
Deity
that
I
adore
,
that
is
my
worship
and
my
Religion
;
and
because
the
new
Colony
of
Assyrians
did
not
do
so
,
at
the
beginning
of
2
King
.
17.
25.
their
dwelling
there
,
they
feared
not
the
Lord
,
that
is
,
they
worshipped
other
Gods
,
and
not
the
God
of
Israel
,
therefore
God
sent
Lions
among
them
which
slew
many
of
them
.
Thus
far
fear
is
not
a
distinct
duty
,
but
a
word
signifying
something
besides
it self
;
and
therefore
cannot
come
into
the
consideration
of
this
text
.
Therefore
3.
Fear
as
it
is
a
religious
passion
is
divided
as
the
two
Testaments
are
;
and
relates
to
the
old
and
new
Covenant
,
and
accordingly
hath
its
distinction
.
In
the
Law
,
God
used
his
people
like
servants
;
in
the
Gospell
,
he
hath
made
us
to
be
sons
.
In
the
Law
he
enjoyn'd
many
things
,
hard
,
intricate
,
various
,
painfull
,
and
expensive
;
in
the
Gospell
he
gave
commandements
,
not
hard
,
but
full
of
pleasure
,
necessary
and
profitable
to
our
life
,
and
well
being
of
single
persons
and
communities
of
men
.
In
the
Law
,
he
hath
exacted
those
many
precepts
by
the
covenant
of
exact
measures
,
grains
and
scruples
;
in
the
Gospel
,
he
makes
abatement
for
humane
infirmities
,
temptations
,
morall
necessities
,
mistakes
,
errors
,
for
every
thing
that
is
pitiable
,
for
every
thing
that
is
not
malicious
,
and
voluntary
.
In
the
Law
,
there
are
many
threatnings
,
and
but
few
promises
,
the
promise
of
temporal
prosperities
branch'd
into
single
instances
;
in
the
Gospell
,
there
are
but
few
threatnings
,
and
many
promises
:
And
when
God
by
Moses
gave
the
10
Commandements
,
only
one
of
them
was
sent
out
with
a
promise
,
the
precept
of
obedience
to
all
our
parents
and
superiors
;
but
when
Christ
in
his
first
Sermon
recommended
8
duties
,
Christian
duties
to
the
College
of
Disciples
,
every
one
of
them
begins
with
a
blessing
and
ends
with
a
promise
,
and
therefore
grace
is
opposed
to
the
Law
.
So
that
upon
these
differing
interests
,
the
world
Mat.
5.
ad
v.
10.
Ioh.
1.
17.
Rom.
6.
14
,
15.
put
on
the
affections
of
Servants
,
and
Sons
:
They
of
old
feared
God
as
a
severe
Lord
,
much
in
his
commands
,
abundant
in
threatnings
,
angry
in
his
executions
,
terrible
in
his
name
,
in
his
Majesty
,
and
appearance
,
dreadfull
unto
death
;
and
this
the
Apostle
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
spirit
of
bondage
,
or
of
a
servant
.
But
we
have
not
Rom.
6.
15.
received
that
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
fear
,
not
a
servile
fear
,
but
the
Spirit
of
adoption
and
a
filiall
fear
we
must
have
;
God
treats
us
like
sons
,
he
keeps
us
under
discipline
,
but
designs
us
to
the
inheritance
:
and
his
government
is
paternall
,
his
disciplines
are
mercifull
,
his
conduct
gentle
,
his
Son
is
our
Brother
,
and
our
Brother
is
our
Lord
,
and
our
Judge
is
our
Advocate
,
and
our
Priest
hath
felt
our
infirmities
,
and
therefore
knows
to
pity
them
,
and
he
is
our
Lord
,
and
therefore
he
can
relieve
them
:
and
from
hence
we
have
affections
of
sons
;
so
that
a
fear
we
must
not
have
,
and
yet
a
fear
we
must
have
;
and
by
these
proportions
we
understand
the
difference
.
Malo
vereri
quàm
timeri
me
à
meis
,
said
one
in
the
Comedy
,
I
had
rather
be
reverend
then
fear'd
by
my
children
.
The
English
doth
not
well
expresse
the
difference
,
but
the
Apostle
doth
it
rarely
well
.
For
that
which
he
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Rom.
8.
15.
he
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Tim.
1.
7.
The
spirit
of
bondage
is
the
spirit
rather
of
timorousnesse
,
of
fearfulnesse
rather
then
fear
;
when
we
are
fearfull
that
God
will
use
us
harshly
;
or
when
we
think
of
the
accidents
that
happen
,
worse
then
the
things
are
,
when
they
are
proportion'd
by
measures
of
eternity
:
and
from
this
opinion
conceive
forc'd
resolutions
and
unwilling
obedience
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Aristotle
,
Good
men
are
guided
by
reverence
,
not
by
fear
,
and
they
avoid
not
that
which
is
afflictive
,
but
that
which
is
dishonest
:
they
are
not
so
good
whose
rule
is
otherwise
.
But
that
we
may
take
more
exact
measures
,
I
shall
describe
the
proportions
of
Christian
or
godly
fear
by
the
following
propositions
.
1.
Godly
fear
is
ever
without
despair
;
because
Christian
fear
is
an
instrument
of
duty
,
and
that
duty
without
hope
can
never
go
forward
.
For
what
should
that
man
do
who
like
Nausiclides
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
hath
neither
spring
nor
harvest
,
friends
nor
children
,
rewards
nor
hopes
?
A
man
will
very
hardly
be
brought
to
deny
his
own
pleasing
appetite
,
when
for
so
doing
he
cannot
hope
to
have
a
recompense
;
when
the
mind
of
a
man
is
between
hope
and
fear
,
it
is
intent
upon
its
work
;
at
post
quam
adempta
spes
est
,
lassus
,
curâ
confectus
stupet
,
if
you
take
away
the
hope
the
minde
is
weary
,
spent
with
care
,
hindred
by
amazements
;
aut
aliquem
sumpserimus
temerariâ
in
Deos
desperatione
,
saith
Arnobius
;
a
despair
of
mercy
makes
men
to
despise
God
;
and
the
damned
in
hell
when
they
shall
for
ever
be
without
hope
,
are
also
without
fear
;
their
hope
is
turned
into
despair
,
and
their
fear
into
blasphemy
,
and
they
curse
the
fountain
of
blessing
,
and
revile
God
to
eternall
ages
.
When
Dionysius
the
Tyrant
imposed
intolerable
tributes
upon
his
Sicilian
subjects
,
it
amazed
them
,
and
they
petitioned
and
cryed
for
help
,
and
flatter'd
him
,
and
fear'd
and
obey'd
him
carefully
,
but
he
impos'd
still
new
ones
,
and
greater
,
and
at
last
left
them
poor
as
the
valleys
of
Vesuvius
,
or
the
top
of
Aetna
;
but
then
all
being
gone
,
the
people
grew
idle
,
and
carelesse
,
and
walked
in
the
markets
,
and
publick
places
,
cursing
the
Tyrant
,
and
bitterly
scoffing
his
person
and
vices
;
which
when
Dionysius
heard
,
he
caused
his
Publicans
and
Committees
to
withdraw
their
impost
;
for
now
,
sayes
he
,
they
are
dangerous
,
because
they
are
desperate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
when
men
have
nothing
left
they
will
despise
their
Rulers
:
and
so
it
is
in
Religion
;
audaces
cogimur
essemetu
.
If
our
fears
be
unreasonable
,
our
diligence
is
none
at
all
,
and
from
whom
we
hope
for
nothing
,
neither
benefit
nor
indemnity
,
we
despise
his
command
and
break
his
yoke
,
and
trample
it
under
our
most
miserable
feet
.
And
therefore
Aeschylus
cals
these
people
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hot
,
mad
,
and
furious
,
carelesse
of
what
they
do
,
and
he
opposes
them
to
pious
and
holy
people
.
Let
your
confidence
be
allayed
with
fear
,
and
your
fear
be
sharpned
with
the
intertextures
of
a
holy
hope
,
and
the
active
powers
of
our
souls
are
furnished
with
feet
and
wings
,
with
eyes
and
hands
,
with
consideration
and
diligence
,
with
reason
and
incouragements
.
But
despair
is
part
of
the
punishment
that
is
in
hell
,
and
the
Devils
still
do
evill
things
because
they
never
hope
to
receive
a
good
,
nor
finde
a
pardon
.
2.
Godly
fear
must
alwaies
be
with
honourable
opinion
of
God
,
without
disparagements
of
his
mercies
,
without
quarrellings
at
the
intrigues
of
his
providence
,
or
the
rough
wayes
of
his
Justice
,
and
therefore
it
must
be
ever
relative
to
our selves
and
our
own
failings
and
imperfections
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
never
walks
perversely
towards
us
,
unlesse
we
walk
crookedly
towards
him
.
And
therefore
persons
that
only
consider
the
greatnesse
and
power
of
God
,
and
dwell
for
ever
in
the
meditations
of
those
severe
executions
which
are
transmitted
to
us
by
story
,
or
we
observe
by
accident
,
and
conversation
,
are
apt
to
be
jealous
concerning
God
,
and
fear
him
as
an
enemy
,
or
as
children
fear
fire
,
or
women
thunder
,
only
because
it
can
hurt
them
;
Saepius
illud
cogitant
quid
possit
is
cujus
in
ditione
sunt
,
quàm
quid
debeat
facere
(
Cicero
pro
Quinctio
)
they
remember
oftner
what
God
can
do
then
what
he
will
;
being
more
afrighted
at
his
Judgements
,
then
delighted
with
his
mercy
.
Such
as
were
the
Lacedaemonians
,
when
ever
they
saw
a
man
grow
popu●ar
,
or
wise
,
or
beloved
,
and
by
consequence
powerfull
,
they
turned
him
out
of
the
countrey
:
and
because
they
were
afraid
of
the
power
of
Ismenias
,
and
knew
that
Pelopidas
and
Pherenicus
and
Androclydes
could
hurt
them
,
if
they
listed
,
they
banished
them
from
Sparta
,
but
they
let
Epaminondas
alone
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
studious
and
therefore
unactive
,
and
poor
and
therefore
harmlesse
;
It
is
harder
when
men
use
God
thus
,
and
fear
him
as
the
great
Justiciar
of
the
world
,
who
sits
in
heaven
,
and
observes
all
we
do
,
and
cannot
want
excuse
to
punish
all
mankinde
.
But
this
caution
I
have
now
inserted
for
their
sakes
whose
Schooles
and
Pulpits
raise
doctrinall
fears
concerning
God
,
which
if
they
were
true
,
the
greatest
part
of
mankinde
would
be
tempted
to
think
they
have
reason
not
to
love
God
,
and
all
the
other
part
that
have
not
apprehended
a
reason
to
hate
him
,
would
have
very
much
reason
to
suspect
his
severitie
,
and
their
own
condition
.
Such
are
they
which
say
that
God
hath
decreed
the
greatest
part
of
mankinde
to
eternall
damnation
,
and
that
only
to
declare
his
severity
and
to
manifest
his
glory
by
a
triumph
in
our
torments
,
and
rejoycings
in
the
gnashing
of
our
teeth
.
And
they
also
fear
God
unreasonably
,
and
speak
no
good
things
concerning
his
Name
,
who
say
that
God
commands
us
to
observe
Lawes
which
are
impossible
;
that
think
he
will
condemn
innocent
persons
for
errors
of
Judgement
which
they
cannot
avoid
,
that
condemn
whole
Nations
for
different
opinions
,
which
they
are
pleased
to
call
Heresie
;
that
think
God
will
exact
the
duties
of
a
man
by
the
measures
of
an
Angell
,
or
will
not
make
abatement
for
all
our
pitiable
infirmities
.
The
precepts
of
this
caution
are
,
that
we
remember
Gods
mercy
to
be
over
all
his
works
,
that
is
,
that
he
shewes
mercy
to
all
his
creatures
that
need
it
;
that
God
delights
to
have
his
mercy
magnified
in
all
things
,
and
by
all
persons
,
and
at
all
times
,
and
will
not
suffer
his
greatest
honour
to
be
most
of
all
undervalued
;
and
therefore
as
he
that
would
accuse
God
of
injustice
were
a
blasphemer
,
so
he
that
suspects
his
mercy
,
dishonours
God
as
much
,
and
produces
in
himself
that
fear
which
is
the
parent
of
trouble
,
but
no
instrument
of
duty
.
3ly
.
Godly
fear
is
operative
,
diligent
,
and
instrumentall
to
caution
and
strict
walking
:
for
so
fear
is
the
mother
of
holy
living
;
and
the
Apostle
urges
it
by
way
of
upbraiding
:
What!
doe
wee
1
Cor.
10.
22.
provoke
God
to
anger
?
are
we
stronger
then
he
?
meaning
,
that
if
we
be
not
strong
enough
to
struggle
with
a
feaver
,
if
our
voyces
cannot
out-roar
thunder
,
if
we
cannot
check
the
ebbing
and
flowing
of
the
sea
,
if
we
cannot
adde
one
cubit
to
our
stature
,
how
shall
we
escape
the
mighty
hand
of
God
?
And
here
heighten
your
apprehensions
of
the
Divine
power
,
of
his
justice
,
and
severity
,
of
the
fiercenesse
of
his
anger
,
and
the
sharpnesse
of
his
sword
,
the
heavynesse
of
his
hand
,
and
the
swiftnesse
of
his
arrows
,
as
much
as
ever
you
can
;
provided
the
effect
passe
on
no
further
,
but
to
make
us
reverent
and
obedient
:
but
that
fear
is
unreasonable
,
servile
,
and
unchristian
,
that
ends
in
bondage
and
servile
affections
,
scruple
and
trouble
,
vanity
and
incredulity
,
superstition
and
desperation
:
It
s
proper
bounds
are
humble
and
devout
prayers
,
and
a
strict
and
a
holy
piety
,
(
according
to
his
laws
)
and
glorifications
of
God
,
or
speaking
good
things
of
his
holy
Name
;
and
then
it
cannot
be
amisse
:
wee
must
be
full
of
confidence
towards
God
,
we
must
with
cheerfulnesse
relye
upon
Gods
goodnesse
for
the
issue
of
our
souls
,
and
our
finall
interest
,
but
this
expectation
of
the
Divine
mercy
must
be
in
the
ways
of
piety
.
Commit
your selves
1
Pet.
4.
19
to
God
in
well-doing
as
unto
a
faithfull
Creator
.
Alcibiades
was
too
timorous
,
who
being
called
from
banishment
refused
to
return
,
and
being
asked
if
he
durst
not
trust
his
country
,
answered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
In
every
thing
else
,
but
in
the
question
of
his
life
he
would
not
trust
his
Mother
,
lest
ignorantly
she
should
mistake
the
black
bean
for
the
white
,
and
intending
a
favour
should
doe
him
a
mischief
.
We
must
,
we
may
most
safely
trust
God
with
our
souls
;
the
stake
is
great
,
but
the
venture
is
none
at
all
.
For
he
is
our
Creator
,
and
he
is
faithfull
;
he
is
our
Redeemer
,
and
he
bought
them
at
a
dear
rate
;
he
is
our
Lord
,
and
they
are
his
own
;
he
prays
for
them
to
his
heavenly
Father
,
and
therefore
he
is
an
interested
person
.
So
that
he
is
a
Party
,
and
an
Advocate
,
and
a
Judge
too
;
and
therefore
there
can
be
no
greater
security
in
the
world
on
Gods
part
:
and
this
is
our
hope
,
and
our
confidence
:
but
because
we
are
but
earthen
vessels
,
under
a
law
,
and
assaulted
by
enemies
,
and
endangered
by
temptations
,
therefore
it
concerns
us
to
fear
,
lest
we
make
God
our
enemy
,
and
a
party
against
us
:
And
this
brings
me
to
the
next
part
of
the
consideration
;
Who
and
what
states
of
men
ought
to
feare
,
and
for
what
reasons
?
for
as
the
former
cautions
did
limit
,
so
this
will
encourage
;
those
did
direct
,
but
this
will
exercise
our
godly
Feare
.
1.
I
shall
not
here
insist
upon
the
generall
reasons
of
feare
,
which
concern
every
man
,
though
it
be
most
certain
,
that
every
one
hath
cause
to
fear
,
even
the
most
confident
,
and
holy
,
because
his
way
is
dangerous
and
narrow
,
troublesome
and
uneven
,
full
of
ambushes
and
pitfalls
;
and
I
remember
what
Polynices
said
in
Apud
Eurip.
in
Phoenissis
.
the
Tragedy
when
he
was
unjustly
throwne
from
his
Fathers
Kingdome
,
and
refused
to
treat
of
peace
but
with
a
sword
in
his
hand
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
step
is
a
danger
for
a
valiant
man
when
he
walkes
in
his
enemies
countrey
;
and
so
it
is
with
us
;
we
are
espyed
by
God
,
and
observed
by
Angels
,
we
are
betrayed
within
,
and
assaulted
without
,
the
Devill
is
our
enemy
,
and
we
are
fond
of
his
mischiefs
;
he
is
crafty
,
and
we
love
to
be
abused
;
hee
is
malicious
,
and
wee
are
credulous
;
hee
is
powerfull
,
and
wee
are
weak
;
hee
is
too
ready
of
himself
,
and
yet
wee
desire
to
be
tempted
;
the
world
is
alluring
,
and
wee
consider
not
its
vanity
;
sin
puts
on
all
pleasures
,
and
yet
wee
take
it
though
it
puts
us
to
pain
:
In
short
,
wee
are
vain
,
and
credulous
,
and
sensuall
,
and
trifling
;
wee
are
tempted
,
and
tempt
our selves
,
and
we
sin
frequently
,
and
contract
evill
habits
,
and
they
become
second
natures
,
and
bring
in
a
second
death
miserable
and
eternall
:
Every
man
hath
need
to
feare
,
because
every
man
hath
weaknesses
,
and
enemies
,
and
temptations
,
and
dangers
,
and
causes
of
his
own
.
But
I
shall
onely
instance
in
some
peculiar
sorts
of
men
,
who
it
may
be
,
least
think
of
it
,
and
therefore
have
most
cause
to
fear
.
1t.
Are
those
of
whom
the
Apostle
speaks
,
Let
him
that
thinketh
he
standeth
take
heed
lest
he
fall
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
1
Cor.
10.
12.
said
the
Greek
proverb
;
In
ordinary
fish
we
shall
never
meet
with
thornes
,
and
spiny
prickles
:
and
in
persons
of
an
ordinary
even
course
of
life
we
finde
it
too
often
,
that
they
have
no
checks
of
conscience
,
or
sharp
reflexions
upon
their
conditions
;
they
fall
into
no
horrid
crimes
,
and
they
think
all
is
peace
round
about
them
:
But
you
must
know
,
that
as
Grace
is
the
improvement
and
bettering
of
Nature
,
and
Christian
graces
are
the
perfections
of
Morall
habits
,
and
are
but
new
circumstances
,
formalities
,
and
degrees
;
so
it
grows
in
naturall
measures
by
supernaturall
aides
,
and
it
hath
its
degrees
,
its
strengths
and
weaknesses
,
its
promotions
and
arrests
,
its
stations
and
declensions
,
its
direct
sicknesses
and
indispositions
;
and
there
is
a
state
of
grace
that
is
next
to
sin
;
it
inclines
to
evill
and
dwels
with
a
temptation
,
its
acts
are
imperfect
,
and
the
man
is
within
the
Kingdome
,
but
he
lives
in
its
borders
,
and
is
dubiae
jurisdictionis
.
These
men
have
cause
to
fear
;
These
men
seem
to
stand
,
but
they
reel
indeed
,
and
decline
toward
danger
and
death
.
Let
these
men
(
saith
the
Apostle
)
take
heed
lest
they
fall
,
for
they
shake
already
;
such
are
persons
whom
the
Scriptures
call
weak
in
faith
.
I
doe
not
mean
new
beginners
in
Religion
,
but
such
who
have
dwelt
long
in
its
confines
,
and
yet
never
enter
into
the
heart
of
the
countrey
;
such
whose
faith
is
tempted
,
whose
piety
does
not
grow
,
such
who
yeeld
a
little
,
people
that
doe
all
that
they
can
lawfully
doe
,
and
study
how
much
is
lawfull
,
that
they
may
lose
nothing
of
a
temporall
interest
:
people
that
will
not
be
Martyrs
in
any
degree
,
and
yet
have
good
affections
,
and
love
the
cause
of
Religion
,
and
yet
will
suffer
nothing
for
it
:
these
are
such
which
the
Apostle
speaks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
think
they
stand
,
and
so
they
doe
,
upon
one
leg
,
that
is
,
so
long
as
they
are
untempted
;
but
when
the
Tempter
comes
,
then
they
fall
and
bemoan
themselves
,
that
by
losing
peace
they
lost
their
inheritance
.
There
are
a
great
many
sorts
of
such
persons
:
some
when
they
are
full
,
are
content
,
and
rejoyce
in
Gods
providence
,
but
murmur
and
are
amazed
when
they
fall
into
poverty
.
They
are
chaste
so
long
as
they
are
within
the
protection
of
marriage
,
but
when
they
return
to
liberty
they
fall
into
bondage
,
and
complain
they
cannot
help
it
;
They
are
temperate
and
sober
,
if
you
let
them
alone
at
home
,
but
call
them
abroad
and
they
will
lose
their
sober
thoughts
,
as
Dinah
did
her
honour
,
by
going
into
new
company
.
These
men
in
these
estates
think
they
stand
,
but
God
knows
they
are
soon
weary
,
and
stand
stiffe
as
a
Cane
,
which
the
heat
of
the
Sirian
star
or
the
flames
of
the
Sun
cannot
bend
;
but
one
sigh
of
a
Northern
wind
shakes
them
into
the
tremblings
of
a
palsey
:
In
this
the
best
advice
is
,
that
such
persons
should
watch
their
own
infirmities
,
and
see
on
which
side
they
are
most
open
,
and
by
what
enemies
they
use
to
fall
,
and
to
fly
from
such
parties
as
they
would
avoid
death
.
But
certainly
they
have
great
cause
to
fear
,
who
are
sure
to
be
sick
when
the
weather
changes
;
or
can
no
longer
retain
their
possession
but
till
an
enemy
please
to
take
it
away
,
or
will
preserve
their
honour
but
till
some
smiling
temptation
aske
them
to
forgoe
it
.
2ly
.
They
also
have
great
reason
to
fear
whose
repentance
is
broken
into
fragments
,
and
is
never
a
whole
or
entire
change
of
life
:
I
mean
those
that
resolve
against
a
sin
,
and
pray
against
it
,
and
hate
it
in
all
the
resolutions
of
their
understanding
,
till
that
unlucky
period
comes
in
which
they
use
to
act
it
,
but
then
they
sin
as
certainly
as
they
will
infallibly
repent
it
,
when
they
have
done
:
these
are
a
very
great
many
Christians
who
are
esteemed
of
the
better
sort
of
penitents
,
yet
feel
this
feaverish
repentance
to
be
their
best
state
of
health
;
they
fall
certainly
in
the
returns
of
the
same
circumstances
,
or
at
a
certain
distance
of
time
,
but
God
knows
they
doe
not
get
the
victory
over
their
sin
,
but
are
within
its
power
.
For
this
is
certain
,
they
who
sin
and
repent
,
and
sin
again
in
the
same
or
the
like
circumstances
,
are
in
some
degree
under
the
power
and
dominion
of
sin
;
when
their
actions
can
be
reduc'd
to
an
order
or
a
method
,
to
a
rule
or
a
certainty
,
that
oftner
hits
then
fails
,
that
sin
is
habituall
;
though
it
be
the
least
habit
,
yet
a
habit
it
is
;
every
course
,
or
order
,
or
method
of
sin
,
every
constant
or
periodicall
return
,
every
return
that
can
be
regularly
observed
,
or
which
a
man
can
foresee
,
or
probably
foretell
,
even
then
when
he
does
not
intend
it
,
but
prays
against
it
,
every
such
sin
is
to
be
reckoned
not
for
a
single
action
,
or
upon
the
accounts
of
a
pardonable
infirmity
,
but
it
is
a
combination
,
an
evill
state
,
such
a
thing
as
the
man
ought
to
feare
concerning
himselfe
,
lest
he
be
surpriz'd
and
call'd
from
this
world
before
this
evill
state
be
altered
:
for
if
he
be
,
his
securities
are
but
slender
,
and
his
hopes
will
deceive
him
.
It
was
a
severe
doctrine
that
was
maintain'd
by
some
great
Clerks
and
holy
men
in
the
Primitive
Church
,
That
Repentance
was
to
be
but
once
after
Baptism
:
One
Faith
,
one
Lord
,
one
Baptisme
;
one
Repentance
;
[
](A63888-e20300-b)*
*
Heb.
6.
6.
Heb.
10
26.
2
Pet.
2.
22.
all
these
the
Scripture
saith
;
and
it
is
true
,
if
by
repentance
we
mean
the
entire
change
of
our
condition
;
for
he
that
returns
willingly
to
the
state
of
an
unbeleeving
,
or
a
heathen
profane
person
,
intirely
,
and
choosingly
,
in
defiance
of
,
and
apostasie
from
his
Religion
,
cannot
be
renew'd
againe
(
as
the
Apostle
twice
affirms
in
his
Epistle
to
the
Hebrews
)
.
But
then
,
concerning
this
state
of
Apostasie
,
when
it
hapned
in
the
case
,
not
of
Faith
,
but
of
Charity
and
obedience
,
there
were
many
fears
and
jealousies
:
they
were
therefore
very
severe
in
their
doctrines
,
lest
men
should
fall
into
so
evill
a
condition
,
they
enlarged
their
fear
that
they
might
be
stricter
in
their
duty
;
and
generally
this
they
did
beleeve
,
that
every
second
repentance
was
worse
then
the
first
,
and
the
third
worse
then
the
second
,
and
still
as
the
sin
returned
,
the
Spirit
of
God
did
the
lesse
love
to
inhabit
;
and
if
he
were
provoked
too
often
,
would
so
withdraw
his
aides
and
comfortable
cohabitation
,
that
the
Church
had
little
comfort
in
such
children
;
so
said
Clemens
Alexandr
.
stromat
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Those
frequent
and
alternate
repentances
,
that
is
,
repentances
and
sinnings
interchangeably
,
differ
not
from
the
conditions
of
men
that
are
not
within
the
covenant
of
grace
,
from
them
that
are
not
beleevers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
save
onely
(
says
he
)
that
these
men
perceive
that
they
sin
,
they
doe
it
more
against
their
conscience
then
infidels
and
unbeleevers
;
and
therefore
they
doe
it
with
lesse
honesty
and
excuse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
know
not
which
is
worse
,
either
to
sin
knowingly
or
wilfully
,
or
to
repent
of
our
sin
,
and
sin
it
over
again
.
And
the
same
severe
doctrine
is
delivered
by
Theodoret
in
his
12
book
against
the
Greeks
,
and
is
hugely
agreeable
to
the
discipline
of
the
Primitive
Church
:
And
it
is
a
truth
of
so
great
severity
,
that
it
ought
to
quicken
the
repentance
and
sowre
the
gayeties
of
easy
people
,
and
make
them
fear
,
whose
repentance
is
therefore
ineffectuall
,
because
it
is
not
integrall
or
united
,
but
broken
in
pieces
by
the
intervention
of
new
crimes
;
so
that
the
repentance
is
every
time
to
begin
anew
;
and
then
let
it
be
considered
what
growth
that
repentance
can
make
that
is
never
above
a
week
old
,
that
is
for
ever
in
its
infancy
,
that
is
still
in
its
birth
,
that
never
gets
the
dominion
over
sin
.
These
men
,
I
say
,
ought
to
fear
,
lest
God
reject
their
persons
,
and
deride
the
folly
of
their
new
begun
repentances
,
and
at
last
be
weary
of
giving
them
more
opportunities
,
since
they
approve
all
,
and
make
use
of
none
,
their
understanding
is
right
and
their
will
a
slave
,
their
reason
is
for
God
and
their
affections
for
sin
;
these
men
(
as
the
Apostles
expression
is
)
walk
not
as
wise
but
as
fools
:
for
we
deride
the
folly
of
those
men
that
resolve
upon
the
same
thing
a
thousand
times
,
and
never
keep
one
of
those
resolutions
.
These
men
are
vaine
and
light
,
easy
and
effeminate
,
childish
and
abused
;
these
are
they
of
whom
our
blessed
Saviour
said
those
sad
decretory
words
,
Many
shall
strive
to
enter
in
,
and
shall
not
be
able
.
SERMON
,
VIII
.
Part
II.
3.
THey
have
great
reason
to
feare
,
whose
sins
are
not
yet
remitted
;
for
they
are
within
the
dominion
of
sin
,
within
the
Kingdome
of
darknesse
,
and
the
regions
of
feare
:
Light
makes
us
confident
,
and
Sin
checks
the
spirit
of
a
man
into
the
pusillanimity
and
cowardize
of
a
girle
or
a
conscious
boy
:
and
they
doe
their
work
in
the
days
of
peace
and
a
wealthy
fortune
,
and
come
to
pay
their
symbole
in
a
warre
or
in
a
plague
;
then
they
spend
of
their
treasure
of
wrath
,
which
they
laid
up
in
their
vessels
of
dishonour
!
And
indeed
,
want
of
feare
brought
them
to
it
;
for
if
they
had
known
how
to
have
accounted
concerning
the
changes
of
mortality
,
if
they
could
have
reckoned
right
concerning
Gods
judgements
falling
upon
sinners
,
and
remembred
that
themselves
are
no
more
to
God
then
that
Brother
of
theirs
that
died
in
a
drunken
surfeit
,
or
was
kill'd
in
a
Rebell
warre
,
or
was
before
his
grave
corrupted
by
the
shames
of
lust
;
if
they
could
have
told
the
minutes
of
their
life
,
and
passed
on
towards
their
grave
at
least
in
religious
and
sober
thoughts
,
and
consider'd
that
there
must
come
a
time
for
them
to
die
,
and
after
death
comes
judgement
,
a
fearfull
and
an
intolerable
judgement
,
it
would
not
have
come
to
this
passe
,
in
which
their
present
condition
of
affairs
doe
amaze
them
,
and
their
sin
hath
made
them
lyable
unto
death
,
and
that
death
is
the
beginning
of
an
eternall
evill
.
In
this
case
it
is
naturall
to
fear
;
and
if
men
consider
their
condition
,
and
know
that
all
the
felicity
,
and
all
the
security
they
can
have
,
depends
upon
Gods
mercy
pardoning
their
sins
,
they
cannot
choose
but
fear
infinitely
,
if
they
have
not
reason
to
hope
that
their
sins
are
pardoned
.
*
Now
concerning
this
,
men
indeed
have
generally
taken
a
course
to
put
this
affair
to
a
very
speedy
issue
.
God
is
mercifull
,
and
God
forgive
mee
,
and
all
is
done
:
or
it
may
be
a
few
sighs
,
like
the
deep
sobbings
of
a
man
that
is
almost
dead
with
laughter
,
that
is
,
a
trifling
sorrow
returning
upon
a
man
after
he
is
full
of
sin
,
and
hath
pleased
himselfe
with
violence
,
and
revolving
onely
by
a
naturall
change
from
sin
to
sorrow
,
from
laughter
to
a
groan
,
from
sunshine
to
a
cloudy
day
;
or
it
may
be
the
good
man
hath
left
some
one
sin
quite
,
or
some
degrees
of
all
sin
,
and
then
the
conclusion
is
firm
,
he
is
rectus
in
Cur●â
,
his
sins
are
pardoned
,
he
was
indeed
in
an
evill
condition
,
but
now
he
is
purged
,
he
is
sanctified
and
clean
.
These
things
are
very
bad
,
but
it
is
much
worse
that
men
should
continue
in
their
sin
,
and
grow
old
in
it
,
and
arrive
at
consirmation
,
and
the
strength
of
habituall
wickednesse
,
and
grow
fond
of
it
,
and
yet
think
if
they
die
,
their
account
stands
as
fair
in
the
eyes
of
Gods
mercy
,
as
St.
Peter's
after
his
tears
and
sorrow
.
Our
sins
are
not
pardoned
easily
and
quickly
;
and
the
longer
and
the
greater
hath
been
the
iniquity
,
the
harder
and
more
difficult
and
uncertain
is
the
pardon
;
it
is
a
great
progresse
to
return
from
all
the
degrees
of
death
to
life
,
to
motion
,
to
quicknesse
,
to
purity
,
to
acceptation
,
to
grace
,
to
contention
,
and
growth
in
grace
,
to
perseverance
,
and
so
to
pardon
.
For
pardon
stands
no
where
but
at
the
gates
of
heaven
.
It
is
a
great
mercy
that
signifies
a
finall
and
universall
acquittance
.
God
sends
it
out
in
little
scroles
,
and
excuses
you
from
falling
by
the
sword
of
the
enemy
,
or
the
secret
stroke
of
an
Angell
in
the
days
of
the
plague
;
but
these
are
but
little
entertainments
and
inticings
of
our
hopes
to
work
on
towards
the
great
pardon
which
is
registred
in
the
leaves
of
the
Book
of
Life
.
And
it
is
a
mighty
folly
to
think
,
that
every
little
line
of
mercy
signifies
glory
and
absolution
from
the
eternall
wrath
of
God
;
and
therefore
it
is
not
to
be
wondred
at
,
that
wicked
men
are
unwilling
to
dye
;
it
is
a
greater
wonder
that
many
of
them
dye
with
so
little
resentment
of
their
danger
and
their
evill
.
There
is
reason
for
them
to
tremble
when
the
Judge
summons
them
to
appear
.
When
his
messenger
is
clothed
with
horror
,
and
speaks
in
thunder
;
when
their
conscience
is
their
accuser
,
and
their
accusation
is
great
,
and
their
bills
uncancell'd
,
and
they
have
no
title
to
the
crosse
of
Christ
,
no
advocate
,
no
excuse
;
when
God
is
their
enemy
,
and
Christ
is
the
injur'd
person
,
and
the
Spirit
is
grieved
,
and
sicknesse
and
death
come
to
plead
Gods
cause
against
the
man
;
then
there
is
reason
that
the
naturall
fears
of
death
should
be
high
and
pungent
,
and
those
naturall
fears
encreased
by
the
reasonable
and
certain
expectations
of
that
anger
which
God
hath
laid
up
in
heaven
for
ever
,
to
consume
and
destroy
his
enemies
.
And
indeed
if
we
consider
upon
how
trifling
and
inconsiderable
grounds
most
men
hope
for
pardon
(
if
at
least
that
may
be
call'd
hope
,
which
is
nothing
but
a
carelesse
boldnesse
,
and
an
unreasonable
wilfull
confidence
)
we
shall
see
much
cause
to
pity
very
many
who
are
going
merrily
to
a
sad
and
intolerable
death
.
Pardon
of
sins
is
a
mercy
which
Christ
purchased
with
his
dearest
blood
,
which
he
ministers
to
us
upon
conditions
of
an
infinite
kindnesse
,
but
yet
of
great
holinesse
and
obedience
,
and
an
active
living
faith
;
it
is
a
grace
,
that
the
most
holy
persons
beg
of
God
with
mighty
passion
,
and
labour
for
with
a
great
diligence
,
and
expect
with
trembling
fears
,
and
concerning
it
many
times
suffer
sadnesses
with
uncertain
soules
,
and
receive
it
by
degrees
,
and
it
enters
upon
them
by
little
portions
,
and
it
is
broken
as
their
sighs
and
sleeps
.
But
so
have
I
seen
the
returning
sea
enter
upon
the
strand
,
and
the
waters
rolling
towards
the
shore
,
throw
up
little
portions
of
the
tide
,
and
retire
as
if
nature
meant
to
play
,
and
not
to
change
the
abode
of
waters
;
but
still
the
floud
crept
by
little
steppings
,
and
invaded
more
by
his
progressions
then
he
lost
by
his
retreat
,
and
having
told
the
number
of
its
steps
,
it
possesses
its
new
portion
till
the
Angell
calls
it
back
,
that
it
may
leave
its
unfaithfull
dwelling
of
the
sand
:
so
is
the
pardon
of
our
sins
,
it
comes
by
slow
motions
,
and
first
quits
a
present
death
,
and
turnes
,
it
may
be
,
into
a
sharp
sicknesse
;
and
if
that
sicknesse
prove
not
health
to
the
soul
,
it
washes
off
,
and
it
may
be
will
dash
against
the
rock
again
,
and
proceed
to
take
off
the
severall
instances
of
anger
,
and
the
periods
of
wrath
;
but
all
this
while
it
is
uncertain
concerning
our
finall
interest
,
whether
it
be
ebbe
or
floud
;
and
every
hearty
prayer
,
and
every
bountifull
almes
still
enlarges
the
pardon
,
or
addes
a
degree
of
probability
and
hope
;
and
then
a
drunken
meeting
,
or
a
covetous
desire
,
or
an
act
of
lust
,
or
looser
swearing
,
idle
talk
,
or
neglect
of
Religion
,
makes
the
pardon
retire
;
and
while
it
is
disputed
between
Christ
and
Christs
enemy
who
shall
be
Lord
,
the
pardon
fluctuates
like
the
wave
,
striving
to
climbe
the
rock
,
and
is
wash'd
off
like
its
own
retinue
,
and
it
gets
possession
by
time
and
uncertainty
,
by
difficulty
,
and
the
degrees
of
a
hard
progression
.
When
David
had
sinned
but
in
one
instance
,
interrupting
the
course
of
a
holy
life
by
one
sad
calamity
,
it
pleased
God
to
pardon
him
;
but
see
upon
what
hard
terms
:
He
prayed
long
,
and
violently
,
he
wept
sorely
,
he
was
humbled
in
sackcloth
and
ashes
,
he
eat
the
bread
of
affliction
,
and
drank
of
his
bottle
of
tears
;
he
lost
his
Princely
spirit
,
and
had
an
amazing
conscience
;
he
suffer'd
the
wrath
of
God
,
and
the
sword
never
did
depart
from
his
house
,
his
Son
rebell'd
,
and
his
Kingdome
revolted
;
he
fled
on
foot
,
and
maintained
Spies
against
his
childe
,
hee
was
forc'd
to
send
an
army
against
him
that
was
dearer
then
his
owne
eyes
,
and
to
fight
against
him
whom
he
would
not
hurt
for
all
the
riches
of
Syria
and
Egypt
;
his
concubines
were
desir'd
by
an
incestuous
mixture
,
in
the
face
of
the
sun
before
all
Israel
,
and
his
childe
that
was
the
fruit
of
his
sin
,
after
a
7
days
feaver
dyed
,
and
left
him
nothing
of
his
sin
to
show
,
but
sorrow
,
and
the
scourges
of
the
Divine
vengeance
;
and
after
all
this
,
God
pardoned
him
finally
,
because
he
was
for
ever
sorrowfull
,
and
never
did
the
sin
againe
.
He
that
hath
sinned
a
thousand
times
for
David's
once
,
is
too
confident
,
if
he
thinks
that
all
his
shall
be
pardoned
at
a
lesse
rate
then
was
used
to
expiate
that
one
mischief
of
the
religious
King
:
The
son
of
David
died
for
his
father
David
,
as
well
as
he
did
for
us
;
he
was
the
Lambe
slain
from
the
beginning
of
the
world
;
and
yet
that
death
,
and
that
relation
,
and
all
the
heap
of
the
Divine
favours
which
crown'd
David
with
a
circle
richer
then
the
royall
diadem
,
could
not
exempt
him
from
the
portion
of
sinners
,
when
he
descended
into
their
pollutions
.
I
pray
God
we
may
find
the
sure
mercies
of
David
,
and
may
have
our
portion
in
the
redemption
wrought
by
the
Son
of
David
;
but
we
are
to
expect
it
upon
such
terms
as
are
revealed
,
such
which
include
time
,
and
labour
,
and
uncertainty
,
and
watchfulnesse
,
and
fear
,
and
holy
living
.
But
it
is
a
sad
observation
that
the
case
of
pardon
of
sins
is
so
administred
,
that
they
that
are
most
sure
of
it
have
the
greatest
fears
concerning
it
,
and
they
to
whom
it
doth
not
belong
at
all
are
as
confident
as
children
and
fooles
,
who
believe
every
thing
they
have
a
mind
to
,
not
because
they
have
reason
so
to
doe
,
but
because
without
it
they
are
presently
miserable
.
The
godly
and
holy
persons
of
the
Church
,
work
out
their
salvation
with
fear
and
trembling
;
and
the
wicked
goe
to
destruction
with
gayety
and
confidence
:
these
men
think
all
is
well
,
while
they
are
in
the
gall
of
bitternesse
,
and
good
men
are
tossed
in
a
tempest
,
crying
and
praying
for
a
safe
conduct
,
and
the
sighs
of
their
feares
,
and
the
wind
of
their
prayers
waft
them
safely
to
their
port
.
Pardon
of
sins
is
not
easily
obtain'd
;
because
they
who
onely
certainly
can
receive
it
,
find
difficulty
,
and
danger
,
and
fears
in
the
obtaining
it
;
and
therefore
their
case
is
pityable
and
deplorable
,
who
when
they
have
least
reason
to
expect
pardon
,
yet
are
most
confident
and
carelesse
.
But
because
there
are
sorrows
on
one
side
and
dangers
on
the
other
,
and
temptations
on
both
sides
,
it
will
concern
all
sorts
of
men
to
know
when
their
sins
are
pardoned
.
For
then
when
they
can
perceive
their
signes
certain
and
evident
,
they
may
rest
in
their
expectations
of
the
Divine
mercies
;
when
they
cannot
see
the
signes
,
they
may
leave
their
confidence
,
and
change
it
into
repentance
,
and
watchfulnesse
,
and
stricter
observation
;
and
in
order
to
this
,
I
shall
tell
you
that
which
shall
never
faile
you
;
a
certaine
signe
that
you
may
know
whether
or
no
,
and
when
,
and
in
what
degree
your
persons
are
pardoned
.
1.
I
shall
not
consider
the
evils
of
sin
by
any
Metaphysicall
and
1.
abstracted
effects
,
but
by
sensible
,
reall
,
and
materiall
.
Hee
that
revenges
himself
of
another
,
does
something
that
will
make
his
enemy
grieve
,
something
that
shall
displease
the
offender
as
much
as
sin
did
the
offended
;
and
therefore
all
the
evills
of
sin
are
such
as
relate
to
us
,
and
are
to
bee
estimated
by
our
apprehensions
.
Sin
makes
God
angry
,
and
Gods
anger
if
it
be
turned
aside
will
make
us
miserable
and
accursed
,
and
therefore
in
proportion
to
this
we
are
to
reckon
the
proportions
of
Gods
mercy
in
forgivenesse
,
or
his
anger
in
retaining
.
2.
Sin
hath
obliged
us
to
suffer
many
evills
,
even
whatsoever
2.
the
anger
of
God
is
pleased
to
inflict
;
sicknesse
and
dishonour
,
poverty
and
shame
,
a
caytive
spirit
,
and
a
guilty
conscience
,
famine
and
war
,
plague
and
pestilence
,
sudden
death
and
a
short
life
,
temporall
death
or
death
eternall
,
according
as
God
in
the
severall
covenants
of
the
Law
and
Gospel
hath
expressed
.
3.
For
in
the
law
of
Moses
sin
bound
them
to
nothing
but
temporall
evills
,
3.
but
they
were
sore
,
and
heavy
,
and
many
;
but
these
only
there
were
threatned
;
in
the
Gospel
Christ
added
the
menaces
of
evills
,
spirituall
and
eternall
.
4.
The
great
evill
of
the
Jews
was
their
abscission
and
cutting
off
4.
from
being
Gods
people
,
to
which
eternall
damnation
answers
amongst
us
;
and
as
sicknesse
,
and
war
,
and
other
intermediall
evills
were
lesser
strokes
in
order
to
the
finall
anger
of
God
against
their
Nation
,
so
are
these
and
spirituall
evills
intermediall
,
in
order
to
the
Eternall
destruction
of
sinning
and
unrepenting
Christians
.
5.
When
God
had
visited
any
of
the
sinners
of
Israel
with
a
grievous
5.
sicknesse
,
then
they
lay
under
the
evill
of
their
sin
,
and
were
not
pardoned
till
God
took
away
the
sicknesse
;
but
the
taking
the
evill
away
,
the
evill
of
the
punishment
,
was
the
pardon
of
the
sin
;
to
pardon
the
sin
is
to
spare
the
sinner
:
and
this
appears
;
For
when
Christ
had
said
to
the
man
sick
of
the
palsey
,
Son
thy
sins
are
forgiven
Mat.
9.
2.
thee
,
the
Pharisees
accused
him
of
blasphemy
,
because
none
had
power
to
forgive
sins
but
God
onely
;
Christ
to
vindicate
himselfe
gives
them
an
ocular
demonstration
,
and
proves
his
words
:
that
yee
may
know
the
Son
of
Man
hath
power
on
earth
to
forgive
sins
,
he
saith
to
the
man
sick
of
the
palsey
,
Arise
and
walk
;
then
he
pardoned
the
sin
,
when
he
took
away
the
sicknesse
,
and
proved
the
power
by
reducing
it
to
act
:
for
if
pardon
of
sins
be
any
thing
else
,
it
must
be
easier
or
harder
:
if
it
be
easier
,
then
sin
hath
not
so
much
evill
in
it
as
a
sicknesse
,
which
no
Religion
as
yet
ever
taught
.
If
it
be
harder
,
then
Christs
power
to
doe
that
which
was
harder
,
could
not
be
proved
by
doing
that
which
was
easier
.
It
remaines
therefore
,
that
it
is
the
same
thing
to
take
the
punishment
away
,
as
to
procure
or
give
the
pardon
;
because
as
the
retaining
the
sin
was
an
obligation
to
the
evill
of
punishment
,
so
the
remitting
the
sin
is
the
disobliging
to
its
penalty
.
So
farre
then
the
case
is
manifest
.
6.
The
next
step
is
this
,
that
although
in
the
Gospel
God
punishes
sinners
with
temporall
judgements
,
and
sicknesses
,
and
deaths
,
6.
with
sad
accidents
,
and
evill
Angels
,
and
messengers
of
wrath
;
yet
besides
these
lesser
strokes
,
he
hath
scorpions
to
chastise
,
and
loads
of
worse
evils
to
oppresse
the
disobedient
:
he
punishes
one
sin
with
another
,
vile
acts
with
evill
habits
,
these
with
a
hard
heart
,
and
this
with
obstinacy
,
and
obstinacy
with
impenitence
,
and
impenitence
with
damnation
.
Now
because
the
worst
of
evills
which
are
threatned
to
us
are
such
which
consign
to
hell
by
persevering
in
sin
,
as
God
takes
off
our
love
and
our
affections
,
our
relations
and
bondage
under
sin
,
just
in
the
same
degree
he
pardons
us
;
because
the
punishment
of
sin
being
taken
off
and
pardoned
,
there
can
remaine
no
guilt
.
Guiltinesse
is
an
unsignificant
word
,
if
there
be
no
obligation
to
punishment
.
Since
therefore
spirituall
evils
,
and
progressions
in
sin
,
and
the
spirit
of
reprobation
,
and
impenitence
,
and
accursed
habits
,
and
perseverance
in
iniquity
are
the
worst
of
evils
,
when
these
are
taken
off
,
the
sin
hath
lost
its
venome
,
and
appendant
curse
;
for
sin
passes
on
to
eternall
death
onely
by
the
line
of
impenitence
,
and
it
can
never
carry
us
to
hell
,
if
we
repent
timely
and
effectually
;
in
the
same
degree
therefore
that
any
man
leaves
his
sin
,
just
in
the
same
degree
he
is
pardoned
,
and
he
is
sure
of
it
.
For
although
curing
the
temporall
evill
was
the
pardon
of
sins
among
the
Jews
,
yet
wee
must
reckon
our
pardon
by
curing
the
spirituall
.
If
I
have
sinned
against
God
in
the
shamefull
crime
of
Lust
,
then
God
hath
pardoned
my
sins
,
when
upon
my
repentance
and
prayers
he
hath
given
me
the
grace
of
Chastity
.
My
Drunkennesse
is
forgiven
,
when
I
have
acquir'd
the
grace
of
Temperance
,
and
a
sober
spirit
.
My
Covetousnesse
shall
no
more
be
a
damning
sin
,
when
I
have
a
loving
and
charitable
spirit
;
loving
to
do
good
,
and
despising
the
world
:
for
every
further
degree
of
sin
being
a
neerer
step
to
hell
,
and
by
consequence
the
worst
punishment
of
sin
,
it
follows
inevitably
,
that
according
as
we
are
put
into
a
contrary
state
,
so
are
our
degrees
of
pardon
,
and
the
worst
punishment
is
already
taken
off
.
And
therefore
we
shall
find
that
the
great
blessing
,
and
pardon
,
and
redemption
which
Christ
wrought
for
us
,
is
called
sanctification
,
holinesse
,
and
turning
us
away
from
our
sins
:
So
St.
Peter
,
Yee
know
that
you
were
not
redeemed
with
corruptible
things
,
as
silver
and
gold
,
from
1
Pet.
1.
18.
your
vain
conversation
;
that
's
your
redemption
,
that
's
your
deliverance
:
you
were
taken
from
your
sinfull
state
,
that
was
the
state
of
death
,
this
of
life
and
pardon
;
and
therefore
they
are
made
Synonyma
by
the
same
Apostle
,
According
as
his
divine
power
hath
given
us
all
things
that
pertain
to
life
and
godlinesse
:
to
live
and
2
Ep.
1.
3.
to
be
godly
,
is
all
one
;
to
remain
in
sin
and
abide
in
death
,
is
all
one
;
to
redeem
us
from
sin
,
is
to
snatch
us
from
hell
;
he
that
gives
us
godlinesse
,
gives
us
life
,
and
that
supposes
pardon
,
or
the
abolition
of
the
rites
of
eternall
death
:
and
this
was
the
conclusion
of
St.
Peter's
Sermon
,
and
the
summe
totall
of
our
redemption
and
of
Act.
3.
26.
our
pardon
;
God
having
raised
up
his
Son
,
sent
him
to
blesse
us
in
turning
away
every
one
of
you
from
your
iniquity
;
this
is
the
end
of
Christs
passion
and
bitter
death
,
the
purpose
of
all
his
and
all
our
preaching
,
the
effect
of
baptisme
,
purging
,
washing
,
sanctifying
;
the
work
of
the
Sacrament
of
the
Lords
Supper
,
the
same
body
that
was
broken
,
and
the
same
blood
that
was
shed
for
our
redemption
,
is
to
conform
us
into
his
image
and
likenesse
of
living
and
dying
,
of
doing
and
suffering
;
The
case
is
plain
,
just
as
we
leave
our
sins
,
so
Gods
wrath
shall
be
taken
from
us
;
as
we
get
the
graces
contrary
to
our
former
vices
,
so
infallibly
we
are
consign'd
to
pardon
.
If
therefore
you
are
in
contestation
against
sin
;
while
you
dwell
in
difficulty
,
and
sometimes
yeeld
to
sin
,
and
sometimes
overcome
it
,
your
pardon
is
uncertain
,
and
is
not
discernible
in
its
progresse
;
but
when
sin
is
mortified
and
your
lusts
are
dead
,
and
under
the
power
of
grace
,
and
you
are
led
by
the
Spirit
,
all
your
fears
concerning
your
state
of
pardon
are
causelesse
,
and
afflictive
without
reason
;
but
so
long
as
you
live
at
the
old
rate
of
lust
or
intemperance
,
of
covetousnesse
or
vanity
,
of
tyranny
or
oppression
,
of
carelesnesse
or
irreligion
,
flatter
not
your selves
,
you
have
no
more
reason
to
hope
for
pardon
then
a
begger
for
a
Crown
,
or
a
condemned
criminall
to
be
made
Heir
apparent
to
that
Prince
whom
he
would
traiterously
have
slain
.
4.
They
have
great
reason
to
fear
concerning
their
condition
,
who
having
been
in
the
state
of
grace
,
who
having
begun
to
lead
a
good
life
,
and
give
their
names
to
God
by
solemne
deliberate
acts
of
will
and
understanding
,
and
made
some
progresse
in
the
way
of
Godlinesse
,
if
they
shall
retire
to
folly
,
and
unravell
all
their
holy
vows
,
and
commit
those
evils
from
which
they
formerly
run
as
from
a
fire
or
inundation
,
their
case
hath
in
it
so
many
evills
that
they
have
great
reason
to
fear
the
anger
of
God
,
and
concerning
the
finall
issue
of
their
souls
.
For
return
to
folly
hath
in
it
many
evils
beyond
the
common
state
of
sin
and
death
;
and
such
evils
which
are
most
contrary
to
the
hopes
of
pardon
.
1.
He
that
falls
back
into
those
sins
he
hath
repented
of
,
does
grieve
the
holy
Spirit
of
God
by
which
1.
he
was
sealed
to
the
day
of
redemption
.
For
so
the
Antithesis
is
plain
and
obvious
;
If
at
the
conversion
of
a
sinner
there
is
joy
before
the
beatified
Spirits
,
the
Angels
of
God
,
and
that
is
the
consummation
of
our
pardon
and
our
consignation
to
felicity
,
then
we
may
imagine
how
great
an
evill
it
is
to
grieve
the
Spirit
of
God
,
who
is
greater
then
the
Angels
.
The
Children
of
Israel
were
carefully
warned
that
they
should
not
offend
the
Angel
:
Behold
,
I
send
an
Angel
Exod.
23.
20.
21.
before
thee
,
beware
of
him
,
and
obey
his
voyce
,
provoke
him
not
,
for
he
will
not
pardon
your
transgressions
,
that
is
,
he
will
not
spare
to
punish
you
if
you
grieve
him
:
Much
greater
is
the
evill
if
we
grieve
him
who
sits
upon
the
throne
of
God
,
who
is
the
Prince
of
all
the
Spirits
:
and
besides
,
grieving
the
Spirit
of
God
is
an
affection
that
is
as
contrary
to
his
felicity
,
as
lust
is
to
his
holinesse
;
both
which
are
essentiall
to
him
.
Tristitia
enim
omnium
spirituum
nequissima
est
,
&
pessima
servis
Dei
,
&
omnium
spiritus
exterminat
,
&
cruciat
Spiritum
sanctum
,
said
Hennas
:
Sadnesse
is
the
greatest
enemy
to
Gods
servants
;
if
you
grieve
Gods
Spirit
,
you
cast
him
out
;
for
he
cannot
dwell
with
sorrow
and
grieving
;
unlesse
it
be
such
a
sorrow
which
by
the
way
of
vertue
passes
on
to
joy
and
never
ceasing
felicity
.
Now
by
grieving
the
holy
Spirit
,
is
meant
,
those
things
which
displease
him
,
doing
unkindnesse
to
him
,
and
then
the
grief
which
cannot
in
proper
sense
seise
upon
him
will
in
certain
effects
return
upon
us
:
Ita
enim
dica
(
said
Seneca
)
sacer
intra
nos
Spiritus
sedet
,
bonorum
,
malorúmque
nostrorum
observator
&
custos
,
hic
prout
à
nobis
tractatus
est
,
ita
nos
ipse
tractat
.
There
is
a
holy
spirit
dwels
in
every
good
man
,
who
is
the
observer
and
guardian
of
all
our
actions
,
and
as
we
treat
him
,
so
will
he
treat
us
.
Now
we
ought
to
treat
him
sweetly
and
tenderly
,
thankfully
and
with
observation
.
Deus
praecepit
Spiritum
sanctum
,
utpote
pro
naturae
suae
bono
tenerum
&
delicatum
,
tranquillitate
,
&
lenitate
,
&
quiete
,
&
pace
tractare
,
said
Tertullian
de
Spectaculis
.
The
Spirit
of
God
is
a
loving
and
a
kind
Spirit
,
gentle
and
easy
,
chast
and
pure
,
righteous
and
peaceable
,
and
when
he
hath
done
so
much
for
us
as
to
wash
us
from
our
impurities
,
and
to
cleanse
us
from
our
stains
,
and
streighten
our
obliquities
,
and
to
instruct
our
ignorances
,
and
to
snatch
us
from
an
intolerable
death
,
and
to
consign
us
to
the
day
of
redemption
,
that
is
,
to
the
resurrection
of
our
bodies
from
death
,
corruption
,
and
the
dishonors
of
the
grave
,
and
to
appease
all
the
storms
and
uneasynesse
,
and
to
make
us
free
as
the
Sons
of
God
,
and
furnished
with
the
riches
of
the
Kingdome
,
and
all
this
with
innumerable
arts
,
with
difficulty
,
and
in
despite
of
our
lusts
and
reluctancies
,
with
parts
and
interrupted
steps
,
with
waitings
and
expectations
,
with
watchfulnesse
and
stratagems
,
with
inspirations
and
collaterall
assistances
,
after
all
this
grace
,
and
bounty
,
and
diligence
,
that
we
should
despite
this
grace
,
and
trample
upon
the
blessings
,
and
scorn
to
receive
life
at
so
great
an
expence
,
and
love
of
God
,
this
is
so
great
a
basenesse
and
unworthynesse
,
that
by
troubling
the
tenderest
passions
,
it
turns
into
the
most
bitter
hostilities
;
by
abusing
Gods
love
it
turns
into
jealousie
,
and
rage
,
and
indignation
.
Goe
and
sin
no
more
,
lest
a
worse
thing
happen
to
thee
.
2.
Falling
away
after
we
have
begun
to
live
well
is
a
great
cause
of
fear
,
because
there
is
added
to
it
the
circumstance
of
inexcuseablenesse
.
The
man
hath
been
taught
the
secrets
of
the
Kingdome
,
and
therefore
his
understanding
hath
been
instructed
;
he
hath
tasted
the
pleasures
of
the
Kingdome
,
and
therefore
his
will
hath
been
sufficiently
entertain'd
.
He
was
entred
into
the
state
of
life
,
and
renounced
the
ways
of
death
,
his
sin
began
to
be
pardoned
,
and
his
lusts
to
be
crucified
,
he
felt
the
pleasures
of
victory
,
and
the
blessings
of
peace
,
and
therefore
fell
away
,
not
onely
against
his
reason
,
but
also
against
his
interest
;
and
to
such
a
person
the
Questions
of
his
soul
have
been
so
perfectly
stated
,
and
his
prejudices
and
inevitable
abuses
so
cleerly
taken
off
,
and
he
was
so
made
to
view
the
paths
of
life
and
death
,
that
if
he
chooses
the
way
of
sin
again
,
it
must
be
,
not
by
weaknesse
or
the
infelicity
of
his
breeding
,
or
the
weaknesse
of
his
understanding
,
but
a
direct
preference
or
prelation
,
a
preferring
sin
before
grace
,
the
spirit
of
lust
before
the
purities
of
the
soul
,
the
madnesse
of
drunkennesse
before
the
fulnesse
of
the
Spirit
,
money
before
our
friend
,
and
above
our
Religion
,
and
Heaven
,
and
God
himself
.
This
man
is
not
to
be
pityed
upon
pretence
,
that
he
is
betrayed
,
or
to
be
relieved
because
he
is
oppressed
with
potent
enemies
,
or
to
be
pardoned
because
he
could
not
help
it
,
for
he
once
did
help
it
,
he
did
overcome
his
temptation
,
and
choose
God
,
and
delight
in
vertue
,
and
was
an
heir
of
heaven
,
and
was
a
conqueror
over
sin
and
delivered
from
death
;
and
he
may
do
so
still
,
and
Gods
grace
is
upon
him
more
plentifully
,
and
the
lust
does
not
tempt
so
strongly
:
and
if
it
did
,
he
hath
more
power
to
resist
it
;
and
therefore
if
this
man
fals
,
it
is
because
he
wilfully
chooses
death
,
it
is
the
portion
that
he
loves
,
and
descends
into
with
willing
and
unpityed
steps
.
Quàm
vilis
facta
es
nimis
iterans
vias
tuas
!
said
God
to
Judah
.
Ier.
2.
36.
3.
He
that
returns
from
vertue
to
his
old
vices
,
is
forced
to
doe
violence
to
his
own
reason
,
to
make
his
conscience
quiet
:
he
does
it
so
unreasonably
,
so
against
all
his
fair
inducements
,
so
against
his
reputation
,
and
the
principles
of
his
society
,
so
against
his
honour
,
and
his
promises
,
and
his
former
discourses
and
his
doctrines
,
his
censuring
of
men
for
the
same
crimes
,
and
the
bitter
invectives
and
reproofs
which
in
the
dayes
of
his
health
and
reason
he
used
against
his
erring
Brethren
,
that
he
is
now
constrained
to
answer
his
own
arguments
,
he
is
intangled
in
his
own
discourses
,
he
is
shamed
with
his
former
conversation
;
and
it
will
be
remembred
against
him
,
how
severely
he
reproved
,
and
how
reasonably
he
chastised
the
lust
which
now
he
runs
to
in
despite
of
himself
and
all
his
friends
.
And
because
this
is
his
condition
,
he
hath
no
way
left
him
,
but
either
to
be
impudent
,
which
is
hard
for
him
at
first
;
it
being
too
big
a
naturall
change
to
passe
suddenly
from
grace
to
immodest
circumstances
and
hardnesses
of
face
and
heart
:
or
else
,
therefore
he
must
entertain
new
principles
and
apply
his
minde
to
beleeve
a
lye
;
and
then
begins
to
argue
,
There
is
no
necessity
of
being
so
severe
in
my
life
;
greater
sinners
then
I
have
been
saved
;
Gods
mercies
are
greater
then
all
the
sins
of
man
;
Christ
dyed
for
us
,
and
if
I
may
not
be
allowed
to
sin
this
sin
,
what
ease
have
I
by
his
death
?
or
,
this
sin
is
necessary
,
and
I
cannot
avoid
it
;
or
,
it
is
questionable
,
whether
this
sin
is
of
so
deep
a
die
as
is
pretended
;
or
,
flesh
and
bloud
is
alwaies
with
me
,
and
I
cannot
shake
it
off
;
or
,
there
are
some
Sects
of
Christians
that
do
allow
it
,
or
if
they
do
not
,
yet
they
declare
it
easily
pardonable
,
upon
no
hard
terms
,
and
very
reconcileable
with
the
hopes
of
heaven
;
or
,
the
Scriptures
are
not
rightly
understood
in
their
pretended
condemnations
;
or
else
,
other
men
do
as
bad
as
this
,
and
there
is
not
one
in
ten
thousand
but
hath
his
private
retirements
from
vertue
;
or
else
,
when
I
am
old
,
this
sin
will
leave
me
,
and
God
is
very
pityfull
to
mankinde
.
But
while
the
man
like
an
intangled
bird
flutters
in
the
net
,
and
wildly
discomposes
that
which
should
support
him
,
and
that
which
holds
him
,
the
net
and
his
own
wings
,
that
is
,
the
Lawes
of
God
and
his
own
conscience
and
perswasion
,
he
is
resolved
to
do
the
thing
,
and
seeks
excuses
afterwards
;
and
when
he
hath
found
out
a
fig-leav'd
apron
that
he
could
put
on
,
or
a
cover
for
his
eyes
,
that
he
may
not
see
his
own
deformity
,
then
he
fortifies
his
error
with
irresolution
and
inconsideration
;
and
he
beleeves
it
,
because
he
will
;
and
he
will
,
because
it
serves
his
turn
:
then
he
is
entred
upon
his
state
of
fear
;
and
if
he
does
not
fear
concerning
himself
,
yet
his
condition
is
fearfull
,
and
the
man
haih
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
reprobate
minde
,
that
is
,
a
judgement
corrupted
by
lust
:
vice
hath
abused
his
reasoning
,
and
if
God
proceeds
in
the
mans
method
,
and
lets
him
alone
in
his
course
,
and
gives
him
over
to
beleeve
a
lye
,
so
that
he
shall
call
good
evill
,
and
evill
good
,
and
come
to
be
heartily
perswaded
that
his
excuses
are
reasonable
and
his
pretences
fair
,
then
the
man
is
desperately
undone
through
the
ignorance
that
is
in
him
,
as
St.
Paul
describes
his
condition
;
his
heart
is
blinde
,
he
is
past
feeling
,
Ephes.
4.
17
,
18.
his
understanding
is
darkned
,
then
he
may
walk
in
the
vanity
of
his
minde
,
and
give
himself
over
to
lasciviousnesse
,
and
shall
work
all
uncleannesse
with
greedinesse
;
then
he
needs
no
greater
misery
:
this
is
the
state
of
evill
which
his
fear
ought
to
have
prevented
,
but
now
it
is
past
fear
,
and
is
to
be
recovered
with
sorrow
,
or
else
to
be
run
through
till
death
and
hell
are
become
his
portion
;
fiunt
novissima
illus
pejora
pejoribus
,
his
latter
end
is
worse
then
his
begining
.
Mat.
12.
45.
vide
2
Pet.
2.
20.
4.
Besides
all
this
it
might
easily
be
added
,
that
he
that
fals
from
vertue
to
vice
again
,
addes
the
circumstance
of
ingratitude
to
his
load
of
sins
;
he
sins
against
Gods
mercy
,
and
puts
out
his
own
eyes
;
he
strives
to
unlearn
,
what
with
labour
he
hath
purchased
,
and
despises
the
trabell
of
his
holy
daies
,
and
throws
away
the
reward
of
vertue
for
an
interest
which
himself
despised
the
first
day
in
which
he
began
to
take
sober
counsels
;
he
throws
himself
back
in
the
accounts
of
eternity
,
and
slides
to
the
bottome
of
the
hill
,
from
whence
with
sweat
and
labour
of
his
hands
and
knees
he
had
long
been
creeping
;
he
descends
from
the
spirit
to
the
flesh
,
from
honour
to
dishonour
,
from
wise
principles
to
unthrifty
practises
,
like
one
of
the
vainer
fellowes
,
who
grows
a
fool
,
and
a
prodigall
,
and
a
begger
,
because
he
delights
in
inconsideration
,
in
the
madnesse
of
drunkennesse
,
and
the
quiet
of
a
lazy
and
unprofitable
life
.
So
that
this
man
hath
great
cause
to
fear
,
and
if
he
does
,
his
fear
is
as
the
fear
of
enemies
and
not
sons
;
I
do
not
say
that
it
is
a
fear
that
is
displeasing
to
God
,
but
it
is
such
a
one
as
may
arrive
at
goodnesse
,
and
the
fear
of
sons
,
if
it
be
rightly
manag'd
.
For
we
must
know
that
no
fear
is
displeasing
to
God
;
no
fear
of
it self
,
whether
it
be
fear
of
punishment
,
or
fear
to
offend
;
the
fear
of
servants
,
or
the
fear
of
sons
:
But
the
effects
of
fear
doe
distinguish
the
man
,
and
are
to
be
entertain'd
or
rejected
accordingly
.
If
a
servile
fear
makes
us
to
remove
our
sins
,
and
so
passes
us
towards
our
pardon
and
the
receiving
such
graces
which
may
endear
our
duty
and
oblige
our
affection
;
that
fear
is
imperfect
,
but
not
criminall
,
it
is
the
beginning
of
wisdome
,
and
the
first
introduction
to
it
;
but
if
that
fear
sits
still
or
rests
in
a
servile
minde
,
or
a
hatred
of
God
,
or
speaking
evill
things
concerning
him
,
or
unwillingnesse
to
do
our
duty
,
that
which
at
first
was
indifferent
,
or
at
the
worst
imperfect
,
proves
miserable
and
malicious
;
so
we
do
our
duty
,
it
is
no
matter
upon
what
principles
we
do
it
;
it
is
no
matter
where
we
begin
,
so
from
that
beginning
we
passe
on
to
duties
and
perfection
.
If
we
fear
God
as
an
enemy
,
an
enemy
of
our
sins
and
of
our
persons
for
their
sakes
,
as
yet
this
fear
is
but
a
servile
fear
,
it
cannot
be
a
filiall
fear
since
we
our selves
are
not
sons
;
but
if
this
servile
fear
makes
us
to
desire
to
be
reconcil'd
to
God
,
that
he
may
no
longer
stay
at
enmity
with
us
,
from
this
fear
we
shall
soon
passe
to
carefulnesse
,
from
carefulnesse
to
love
,
from
love
to
diligence
,
from
diligence
to
perfection
;
and
the
enemies
shall
become
servants
,
and
the
servants
shall
become
adopted
sons
,
and
passe
into
the
society
and
the
participation
of
the
inheritance
of
Jesus
:
for
this
fear
is
also
reverence
,
and
then
our
God
in
stead
of
being
a
consuming
fire
,
shall
become
to
us
the
circle
of
a
glorious
crown
,
and
a
globe
of
an
eternall
light
.
SERMON
,
IX
.
Part
III.
I
Am
now
to
give
account
concerning
the
excesse
of
fear
,
not
directly
and
abstractedly
as
it
is
a
passion
,
but
as
it
is
subjected
in
Religion
,
and
degenerates
into
superstition
:
For
so
among
the
Greeks
,
fear
is
the
ingredient
and
half
of
the
constitution
of
that
folly
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
said
Hesychius
,
it
is
a
fear
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
's
more
;
it
is
a
timorousnesse
:
the
superstitious
man
is
afraid
of
the
gods
(
said
the
Etymologist
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fearing
of
God
as
if
he
were
a
tyrant
,
and
an
unreasonable
exacter
of
duty
upon
unequall
terms
,
and
disproportionable
,
impossible
degrees
,
and
unreasonable
,
and
great
and
little
instances
.
1.
But
this
fear
some
of
the
old
Philosophers
thought
unreasonable
in
all
cases
,
even
towards
God
himself
;
and
it
was
a
branch
of
the
Epicurean
Doctrine
,
that
God
medled
not
any
thing
below
,
and
was
to
be
loved
and
admired
,
but
not
feared
at
all
;
and
therefore
they
taught
men
neither
to
fear
death
,
nor
to
fear
punishment
after
death
,
nor
any
displeasure
of
God
:
His
terroribus
ab
Epicuro
soluti
Lib.
de
nat.
Dcorum
.
non
metuimus
Deos
,
said
Cicero
;
and
thence
came
this
acceptation
of
the
word
,
that
superstition
should
signifie
an
unreasonable
fear
of
God
:
It
is
true
,
he
and
all
his
scholars
extended
the
case
beyond
the
measure
,
and
made
all
fear
unreasonable
;
but
then
,
if
we
upon
grounds
of
reason
and
divine
revelation
shall
better
discern
the
measure
,
of
the
fear
of
God
;
whatsoever
fear
we
find
to
be
unreasonable
,
we
may
by
the
same
reason
call
it
superstition
,
and
reckon
it
criminall
,
as
they
did
all
fear
;
that
it
may
be
call'd
superstition
,
their
authority
is
sufficient
warrant
for
the
grammar
of
the
appellative
;
and
that
it
is
criminall
,
we
shall
derive
from
better
principles
.
But
besides
this
,
there
was
another
part
of
its
definition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
superstitious
man
is
also
an
Idolater
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
is
afraid
of
something
besides
God
.
The
Latines
according
to
their
custome
,
imitating
the
Greeks
in
all
their
learned
notices
of
things
,
had
also
the
same
conception
of
this
,
and
by
their
word
[
Superstitio
]
understood
the
worship
of
Daemons
or
separate
spirits
;
by
which
they
meant
,
either
their
minores
Deos
,
or
else
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
braver
personages
whose
souls
were
supposed
to
live
after
death
;
the
fault
of
this
was
the
object
of
their
Religion
;
they
gave
a
worship
or
a
fear
to
whom
it
was
not
due
;
for
when
ever
they
worship'd
the
great
God
of
heaven
and
earth
,
they
never
cal'd
that
superstition
in
an
evill
sense
,
except
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
that
beleeved
there
was
no
God
at
all
.
Hence
came
the
etymology
of
superstition
:
it
was
a
worshipping
or
fearing
the
spirits
of
their
dead
Heroes
,
quos
superstites
credebant
,
whom
they
thought
to
be
alive
after
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Deification
;
or
,
quos
superstantes
credebant
,
standing
in
places
and
thrones
above
us
;
and
it
alludes
to
that
admirable
description
of
old
age
which
Solomon
made
beyond
all
the
Rhetorick
of
the
Greeks
and
Romans
[
Also
they
shall
Eccles.
12.
5.
be
afraid
of
that
which
is
high
,
and
fears
shall
be
in
the
way
]
intimating
the
weaknesse
of
old
persons
,
who
if
ever
they
have
been
religious
,
are
apt
to
be
abused
into
superstition
;
They
are
afraid
of
that
which
is
high
,
that
is
,
of
spirits
and
separate
souls
,
of
those
excellent
beings
which
dwell
in
the
regions
above
;
meaning
,
that
then
they
are
superstitious
.
However
,
fear
is
most
commonly
its
principle
,
alwaies
its
ingredient
.
For
if
it
enter
first
by
credulity
and
a
weak
perswasion
,
yet
it
becomes
incorporated
into
the
spirit
of
the
man
,
and
thought
necessary
,
and
the
action
it
perswades
to
dares
not
be
omitted
,
for
fear
of
an
evill
themselves
dream
of
:
upon
this
account
the
sin
is
reducible
to
two
heads
:
the
1.
is
,
Superstition
of
an
undue
object
.
2.
Superstition
of
an
undue
expression
to
a
right
object
.
1.
Superstition
of
an
undue
object
,
is
that
which
the
Etymologist
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
worshipping
of
idols
;
the
Scripture
addes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sacrificing
to
Daemons
[
](A63888-e23300-b)*
*
1
Cor.
10.
20.
in
St.
Paul
and
in
[
](A63888-e23320-b)*
*
4.
7.
2
Baruch
;
where
although
we
usually
read
it
sacrificing
to
Devils
,
yet
it
was
but
accidentall
that
they
were
such
;
for
those
indeed
were
evill
spirits
who
had
seduced
them
,
and
tempted
them
to
such
ungodly
rites
;
(
and
yet
they
who
were
of
the
Pythagorean
sect
,
pretended
a
more
holy
worship
,
and
did
their
devotion
to
Angels
:
)
But
whosoever
shall
worship
Angels
do
the
same
thing
;
they
worship
them
because
they
are
good
and
powerfull
,
as
the
Gentiles
did
the
Devils
whom
they
thought
so
;
and
the
error
which
the
Apostle
reproves
,
was
not
in
matter
of
Judgement
,
in
mistaking
bad
angels
for
good
,
but
in
matter
of
manners
and
choice
;
they
mistook
the
creature
for
the
Creator
;
and
therefore
it
is
more
fully
expressed
by
St.
Paul
in
a
Rom.
11.
25.
generall
signification
,
they
worshipped
the
creature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
besides
the
Creator
,
so
it
should
be
read
;
if
we
worship
any
creature
besides
God
,
worshipping
so
as
the
worship
of
him
becomes
a
part
of
Religion
,
it
is
also
a
direct
superstition
;
but
concerning
this
part
of
superstition
,
I
shall
not
trouble
this
discourse
,
because
I
know
no
Christians
blamable
in
this
particular
but
the
Church
of
Rome
,
and
they
that
communicate
with
her
in
the
worshipping
of
Images
,
of
Angels
,
and
Saints
,
burning
lights
and
perfumes
to
them
,
making
offerings
,
confidences
,
advocations
and
vowes
to
them
,
and
direct
and
solemn
divine
worshipping
the
Symbols
of
bread
and
wine
,
when
they
are
consecrated
in
the
holy
Sacrament
.
These
are
direct
superstition
,
as
the
word
is
used
by
all
Authors
profane
and
sacred
,
and
are
of
such
evill
report
,
that
where
ever
the
word
Superstition
does
signifie
any
thing
criminall
,
these
instances
must
come
under
the
definition
of
it
.
They
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
cultus
superstitum
,
a
cultus
Daemonum
,
and
therefore
besides
that
they
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
proper
reproof
in
Christian
Religion
,
are
condemned
by
all
wise
men
,
which
call
superstition
criminall
.
But
as
it
is
superstition
to
worship
any
thing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
besides
the
Creator
,
so
it
is
superstition
to
worship
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
otherwise
then
is
decent
,
proportionable
or
described
.
Every
inordination
of
Religion
that
is
not
in
defect
,
is
properly
called
superstition
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Maximus
Tyrius
,
The
true
worshipper
is
a
lover
of
God
,
the
superstitious
man
loves
him
not
,
but
flatters
:
To
which
if
we
adde
,
that
fear
,
unreasonable
fear
is
also
superstition
,
and
an
ingredient
in
its
definition
;
we
are
taught
by
this
word
to
signifie
all
irregularity
and
inordination
in
actions
of
Religion
.
The
summe
is
this
;
the
Atheist
cal'd
all
worship
of
God
superstition
;
the
Epicurean
cal'd
all
fear
of
God
superstition
,
but
did
not
condemn
his
worship
;
the
other
part
of
wise
men
cal'd
all
unreasonable
fear
,
and
inordinate
worship
superstition
,
but
did
not
condemn
all
fear
:
But
the
Christian
,
besides
this
,
cals
every
error
in
worship
in
the
manner
,
or
excesse
,
by
this
name
,
and
condemns
it
.
Now
because
the
three
great
actions
of
Religion
are
,
to
worship
God
,
to
fear
God
,
and
to
trust
in
him
,
by
the
inordination
of
these
three
actions
,
we
may
reckon
three
sorts
of
this
crime
;
the
excesse
of
fear
,
and
the
obliquity
in
trust
,
and
the
errors
in
worship
,
are
the
three
sorts
of
superstition
:
the
first
of
which
is
only
pertinent
to
our
present
consideration
.
1.
Fear
is
the
duty
we
owe
to
God
as
being
the
God
of
power
and
Justice
,
the
great
Judge
of
heaven
and
earth
,
the
avenger
of
the
cause
of
Widows
,
the
Patron
of
the
poor
,
and
the
Advocate
of
the
oppressed
,
a
mighty
God
and
terrible
,
and
so
essentiall
an
enemy
to
sin
,
that
he
spared
not
his
own
Son
,
but
gave
him
over
to
death
,
and
to
become
a
sacrifice
,
when
he
took
upon
him
our
Nature
,
and
became
a
person
obliged
for
our
guilt
.
Fear
is
the
great
bridle
of
intemperance
,
the
modesty
of
the
spirit
,
and
the
restraint
of
gaieties
and
dissolutions
;
it
is
the
girdle
to
the
soul
,
and
the
handmaid
to
repentance
,
the
arrest
of
sin
,
and
the
cure
or
antidote
to
the
spirit
of
reprobation
;
it
preserves
our
apprehensions
of
the
divine
Majesty
,
and
hinders
our
single
actions
from
combining
to
sinfull
habits
;
it
is
the
mother
of
consideration
,
and
the
nurse
of
sober
counsels
,
and
it
puts
the
soul
to
fermentation
and
activity
,
making
it
to
passe
from
trembling
to
caution
,
from
caution
to
carefulnesse
,
from
carefulnesse
to
watchfulnesse
,
from
thence
to
prudence
,
and
by
the
gates
and
progresses
of
repentance
,
it
leads
the
soul
on
to
love
,
and
to
felicity
,
and
to
joyes
in
God
that
shall
never
cease
again
.
Fear
is
the
guard
of
a
man
in
the
dayes
of
prosperity
,
and
it
stands
upon
the
watch-towers
and
spies
the
approaching
danger
,
and
gives
warning
to
them
that
laugh
loud
,
and
feast
in
the
chambers
of
rejoycing
,
where
a
man
cannot
consider
by
reason
of
the
noises
of
wine
,
and
jest
,
and
musick
:
and
if
prudence
takes
it
by
the
hand
,
and
leads
it
on
to
duty
,
it
is
a
state
of
grace
,
and
an
universall
instrument
to
infant
Religion
,
and
the
only
security
of
the
lesse
perfect
persons
;
and
in
all
senses
is
that
homage
we
owe
to
God
who
sends
often
to
demand
it
,
even
then
when
he
speaks
in
thunder
,
or
smites
by
a
plague
,
or
awakens
us
by
threatning
,
or
discomposes
our
easinesse
by
sad
thoughts
,
and
tender
eyes
,
and
fearfull
hearts
,
and
trembling
considerations
.
But
this
so
excellent
grace
is
soon
abused
in
the
best
and
most
tender
spirits
;
in
those
who
are
softned
by
Nature
and
by
Religion
,
by
infelicities
or
cares
,
by
sudden
accidents
or
a
sad
soul
;
and
the
Devill
observing
,
that
fear
like
spare
diet
starves
the
feavers
of
lust
,
and
quenches
the
flames
of
hell
,
endevours
to
highten
this
abstinence
so
much
as
to
starve
the
man
,
and
break
the
spirit
into
timorousnesse
and
scruple
,
sadnesse
and
unreasonable
tremblings
,
credulity
and
trifling
observation
,
suspicion
and
false
accusations
of
God
;
and
then
vice
being
turned
out
at
the
gate
,
returns
in
at
the
postern
,
and
does
the
work
of
hell
and
death
by
running
too
inconsiderately
in
the
paths
which
seem
to
lead
to
heaven
.
But
so
have
I
seen
a
harmlesse
dove
made
dark
with
an
artificiall
night
,
and
her
eyes
ceel'd
and
lock'd
up
with
a
little
quill
,
soaring
upward
and
flying
with
amazement
,
fear
and
an
undiscerning
wing
,
she
made
toward
heaven
,
but
knew
not
that
she
was
made
a
train
and
an
instrument
,
to
teach
her
enemy
to
prevail
upon
her
and
all
her
defencelesse
kindred
:
so
is
a
superstitious
man
,
zealous
and
blinde
,
forward
and
mistaken
,
he
runs
towards
heaven
as
he
thinks
,
but
he
chooses
foolish
paths
;
and
out
of
fear
takes
any
thing
that
he
is
told
or
fancios
;
and
guesses
concerning
God
by
measures
taken
from
his
own
diseases
and
imperfections
.
But
fear
when
it
is
inordinate
,
is
never
a
good
counsellor
,
nor
makes
a
good
friend
;
and
he
that
fears
God
as
his
enemy
is
the
most
compleatly
miserable
person
in
the
world
.
For
if
he
with
reason
beleeves
God
to
be
his
enemy
,
then
the
man
needs
no
other
argument
to
prove
that
he
is
undone
then
this
,
that
the
fountain
of
blessing
(
in
this
state
in
which
the
man
is
)
will
never
issue
any
thing
upon
him
but
cursings
.
But
if
he
fears
this
without
reason
,
he
makes
his
fears
true
by
the
very
suspicion
of
God
,
doing
him
dishonour
,
and
then
doing
those
fond
and
trifling
acts
of
jealousie
which
will
make
God
to
be
what
the
man
feared
he
already
was
;
We
do
not
know
God
,
if
we
can
think
any
hard
thing
concerning
him
.
If
God
be
mercifull
,
let
us
only
fear
to
offend
him
;
but
then
let
us
never
be
fearfull
,
that
he
will
destroy
us
when
we
are
carefull
not
to
displease
him
.
There
are
some
persons
so
miserable
and
scrupulous
,
such
perpetuall
tormentors
of
themselves
with
unnecessary
fears
,
that
their
meat
and
drink
is
a
snare
to
their
consciences
;
if
they
eat
,
they
fear
they
are
gluttons
,
if
they
fast
,
they
fear
they
are
hypocrites
,
and
if
they
would
watch
,
they
complain
of
sleep
as
of
a
deadly
sin
;
and
every
temptation
though
resisted
,
makes
them
cry
for
pardon
;
and
every
return
of
such
an
accident
,
makes
them
think
God
is
angry
;
and
every
anger
of
God
will
break
them
in
pieces
.
These
persons
do
not
beleeve
noble
things
concerning
God
,
they
do
not
think
that
he
is
as
ready
to
pardon
them
,
as
they
are
to
pardon
a
sinning
servant
;
they
do
not
beleeve
how
much
God
delights
in
mercy
,
nor
how
wise
he
is
to
consider
and
to
make
abatement
for
our
unavoidable
infirmities
;
they
make
judgement
of
themselves
by
the
measures
of
an
Angell
,
and
take
the
accounts
of
God
by
the
proportions
of
a
Tyrant
.
The
best
that
can
be
said
concerning
such
persons
is
,
that
they
are
hugely
tempted
,
or
hugely
ignorant
.
For
although
ignorance
is
by
some
persons
named
the
mother
of
devotion
;
yet
if
it
fals
in
a
hard
ground
,
it
is
the
mother
of
Atheisme
,
if
in
a
soft
ground
,
it
is
the
parent
of
superstition
:
but
if
it
proceeds
from
evill
or
mean
opinions
of
God
,
(
as
such
scruples
and
unreasonable
fears
do
many
times
)
it
is
an
evill
of
a
great
impiety
,
and
in
some
sense
,
and
if
it
were
in
equall
degrees
,
is
as
bad
as
Atheisme
;
for
he
that
sayes
there
was
no
such
man
as
Julius
Caesar
,
does
him
lesse
displeasure
,
then
he
that
sayes
there
was
,
but
that
he
was
a
Tyrant
,
and
a
bloudy
parricide
.
And
the
Cimmerians
were
not
esteemed
impious
for
saying
that
there
was
no
sun
in
the
heavens
;
But
Anaxagoras
was
esteemed
irreligious
for
saying
the
sun
was
a
very
stone
:
And
though
to
deny
there
is
a
God
is
a
high
impiety
and
intolerable
,
yet
he
sayes
worse
,
who
beleeving
there
is
a
God
sayes
,
he
delights
in
humane
sacrifices
,
in
miseries
and
death
,
in
tormenting
his
servants
,
and
punishing
their
very
infelicities
and
unavoidable
mischances
.
To
be
God
,
and
to
be
essentially
and
infinitely
good
,
is
the
same
thing
,
and
therefore
to
deny
either
is
to
be
reckoned
among
the
greatest
crimes
in
the
world
.
Adde
to
this
,
that
he
that
is
afraid
of
God
,
cannot
in
that
disposition
love
him
at
all
;
for
what
delight
is
there
in
that
religion
which
drawes
me
to
the
Altar
as
if
I
were
going
to
be
sacrificed
,
or
to
the
Temples
as
to
the
Dens
of
Bears
?
Oderant
quos
metuunt
,
sea
colunt
tamen
:
whom
men
fear
they
hate
certainly
,
and
flatter
readily
,
and
worship
timorously
;
and
he
that
saw
Hermolaus
converse
with
Alexander
;
and
Pausanias
follow
Philip
the
Macedonian
;
or
Chaeteas
kissing
the
feet
of
Cajus
Caligula
would
have
observed
how
fordid
men
are
made
with
fear
,
and
how
unhappy
and
how
hated
Tyrants
are
in
the
midst
of
those
acclamations
,
which
are
loud
,
and
forc'd
,
and
unnaturall
,
and
without
love
or
fair
opinion
.
And
therefore
although
the
Atheist
sayes
there
is
no
God
,
the
scrupulous
,
fearfull
,
and
superstitious
man
does
heartily
with
what
the
other
does
beleeve
.
But
that
the
evill
may
be
proportionable
to
the
folly
,
and
the
punishment
to
the
crime
,
there
is
no
man
more
miserable
in
the
world
,
then
the
man
who
fears
God
as
his
enemy
,
and
Religion
as
a
snare
,
and
duty
as
intolerable
,
and
the
Commandements
as
impossible
,
and
his
Judge
as
implacable
,
and
his
anger
as
certain
,
unsufferable
,
and
unavoidable
:
whither
shall
this
man
goe
?
where
shall
he
lay
his
burden
?
where
shall
he
take
sanctuary
?
for
he
fears
the
Altars
as
the
places
where
his
soul
bleeds
and
dies
;
and
God
who
is
his
Saviour
he
looks
upon
as
his
enemy
;
and
because
he
is
Lord
of
all
,
the
miserable
man
cannot
change
his
service
unlesse
it
be
apparently
for
a
worse
.
And
therefore
of
all
the
evils
of
the
minde
,
fear
is
certainly
the
worst
and
the
most
intolerable
;
levity
and
rashnesse
have
in
it
some
spritefulnesse
,
and
greatnesse
of
action
;
anger
is
valiant
;
desire
is
busie
and
apt
to
hope
;
credulity
is
oftentimes
entertain'd
and
pleased
with
images
and
appearances
:
But
fear
is
dull
,
and
sluggish
,
and
treacherous
,
and
flattering
,
and
dissembling
,
and
miserable
,
and
foolish
.
Every
false
opinion
concerning
God
is
pernicious
and
dangerous
;
but
if
it
be
joyned
with
trouble
of
spirit
,
as
fear
,
scruple
or
superstition
are
,
it
is
like
a
wound
with
an
inflamation
,
or
a
strain
of
a
sinew
with
a
contusion
,
or
contrition
of
the
part
,
painfull
and
unsafe
;
it
puts
on
to
actions
when
it self
is
driven
;
it
urges
reason
,
and
circumscribes
it
,
and
makes
it
pityable
,
and
ridiculous
in
its
consequent
follies
;
which
if
we
consider
it
,
will
sufficiently
reprove
the
folly
,
and
declare
the
danger
.
Almost
all
ages
of
the
world
have
observed
many
instances
of
fond
perswasions
and
foolish
practises
proceeding
from
violent
fears
and
scruples
in
matter
of
Religion
.
Diomedon
and
many
other
Captains
were
condemned
to
dye
,
because
after
a
great
Naval
victory
they
pursued
the
flying
enemies
,
and
did
not
first
bury
their
dead
.
But
Chabrias
in
the
same
case
first
buryed
the
dead
,
and
by
that
time
the
enemy
rallyed
,
and
returned
and
beat
his
Navy
,
and
made
his
masters
pay
the
price
of
their
importune
superstition
;
they
fear'd
where
they
should
not
,
and
where
they
did
not
,
they
should
.
From
hence
proceeds
observation
of
signs
,
and
unlucky
dayes
;
and
the
people
did
so
when
the
Gregorian
account
began
,
continuing
to
call
those
unlucky
dayes
which
were
so
signed
in
their
tradition
or
Erra
pater
,
although
the
day
upon
this
account
fell
10
dayes
sooner
;
and
men
were
transported
with
many
other
trifling
contingencies
and
little
accidents
;
which
when
they
are
one
entertain'd
by
weaknesse
,
prevail
upon
their
own
strength
,
and
in
sad
natures
and
weak
spirits
have
produced
effects
of
great
danger
and
sorrow
.
Aristodemas
King
of
the
Messenians
in
his
warre
against
the
Spartans
,
prevented
the
sword
of
the
enemies
by
a
violence
done
upon
himself
,
only
because
his
dogs
howl'd
like
wolves
,
and
the
Soothsayers
were
afraid
because
the
Briony
grew
up
by
the
wals
of
his
Fathers
house
:
and
Nicias
Generall
of
the
Athenian
forces
sate
with
his
armes
in
his
bosome
,
and
suffered
himself
and
40000
men
tamely
to
fall
by
the
insolent
enemy
,
only
because
he
was
afraid
of
the
labouring
and
eclipsed
Moon
.
When
the
Marble
statues
in
Rome
did
sweat
(
as
naturally
they
did
against
all
rainy
weather
)
the
Augures
gave
an
alarum
to
the
City
;
but
if
lightning
struck
the
spire
of
the
Capitoll
,
they
thought
the
summe
of
affairs
,
and
the
Commonwealth
it self
was
indanger'd
.
And
this
Heathen
folly
hath
stuck
so
close
to
the
Christian
,
that
all
the
Sermons
of
the
Church
for
1600
years
have
not
cured
them
all
:
But
the
practises
of
weaker
people
and
the
artifice
of
ruling
Priests
have
superinduced
many
new
ones
.
When
Pope
Eugenius
sang
Masse
at
Rhemes
,
and
some
few
drops
from
the
Chalice
were
spilt
upon
the
pavement
,
it
was
thought
to
foretell
mischief
,
warres
,
and
bloud
,
to
all
Christendome
,
though
it
was
nothing
but
carelesnesse
and
mischance
of
the
Priest
:
and
because
Thomas
Becket
Archbishop
of
Canterbury
sang
the
Masse
of
Requiem
upon
the
day
he
was
reconcil'd
to
his
Prince
,
it
was
thought
to
foretell
his
own
death
by
that
religious
office
:
and
if
men
can
listen
to
such
whispers
,
and
have
not
reason
and
observation
enough
to
confute
such
trifles
,
they
shall
still
be
afrighted
with
the
noise
of
birds
,
and
every
night-raven
shall
foretell
evill
as
Micaiah
to
the
King
of
Israel
,
and
every
old
woman
shall
be
a
Prophetesse
,
and
the
events
of
humane
affairs
which
should
be
managed
by
the
conduct
of
counsell
,
of
reason
,
and
religion
,
shall
succeed
by
chance
,
by
the
flight
of
birds
,
and
the
meeting
with
an
evill
eye
,
by
the
falling
of
the
salt
,
or
the
decay
of
reason
,
of
wisdome
,
and
the
just
religion
of
a
man
.
To
this
may
be
reduc'd
the
observation
of
dreams
,
and
fears
commenced
from
the
fancies
of
the
night
.
For
the
superstitious
man
does
not
rest
,
even
when
he
sleeps
,
neither
is
he
safe
because
dreams
usually
are
false
,
but
he
is
afflicted
for
fear
they
should
tell
true
.
Living
and
waking
men
have
one
world
in
common
,
they
use
the
same
air
and
fire
,
and
discourse
by
the
same
principles
of
Logick
and
reason
;
but
men
that
are
asleep
have
every
one
a
world
to
himself
,
and
strange
perceptions
;
and
the
superstitious
hath
none
at
all
;
his
reason
sleeps
,
and
his
fears
are
waking
,
and
all
his
rest
,
and
his
very
securities
to
the
fearfull
man
turn
into
afrights
and
insecure
expectation
of
evils
,
that
never
shall
happen
;
they
make
their
rest
uneasie
and
chargeable
,
and
they
still
vex
their
weary
soul
,
not
considering
there
is
no
other
sleep
,
for
sleep
to
rest
in
:
and
therefore
if
the
sleep
be
troublesome
,
the
mans
cares
be
without
remedy
till
they
be
quite
destroyed
.
Dreams
follow
the
temper
of
the
body
,
and
commonly
proceed
from
trouble
or
disease
,
businesse
or
care
,
an
active
head
and
a
restlesse
minde
,
from
fear
or
hope
,
from
wine
or
passion
,
from
fulnesse
or
emptinesse
,
from
phantastick
remembrances
or
from
som
Daemon
good
or
bad
:
they
are
without
rule
and
without
reason
,
they
are
as
contingent
as
if
a
man
should
study
to
make
a
Prophesie
,
and
by
saying
10000
things
may
hit
upon
one
true
,
which
was
therefore
not
foreknown
though
it
was
forespoken
:
and
they
have
no
certainty
because
they
have
no
naturall
causality
nor
proportion
to
those
effects
which
many
times
they
are
said
to
foresignifie
.
The
dream
of
the
yolk
of
an
egge
importeth
gold
(
saith
Artemidorus
)
and
they
that
use
to
remember
such
phantastick
idols
are
afraid
to
lose
a
friend
when
they
dream
their
teeth
shake
,
when
naturally
it
will
rather
signifie
a
scurvy
;
for
a
naturall
indisposition
and
an
imperfect
sense
of
the
beginning
of
a
disease
,
may
vex
the
fancy
into
a
symbolicall
representation
;
for
so
the
man
that
dreamt
he
swam
against
a
stream
of
bloud
,
had
a
Plurisie
beginning
in
his
side
:
and
he
that
dreamt
he
dipt
his
foot
in
water
,
and
that
it
was
turn'd
to
a
Marble
,
was
intic'd
into
the
fancie
by
a
beginning
dropsie
:
and
if
the
events
do
answer
in
one
instance
,
we
become
credulous
in
twenty
;
for
want
of
reason
we
discourse
our selves
into
folly
and
weak
observation
,
and
give
the
Devill
power
over
us
in
those
circumstances
in
which
we
can
least
resist
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
theef
is
confident
in
the
twilight
;
Eurip.
if
you
suffer
impressions
to
be
made
upon
you
by
dreams
,
the
Devill
hath
the
reins
in
his
own
hands
,
and
can
tempt
you
by
that
which
will
abuse
you
when
you
can
make
no
resistance
.
Dominica
the
wife
of
Valens
the
Emperor
dreamt
that
God
threatned
to
take
away
her
only
son
for
her
despitefull
usage
of
St.
Basil
:
the
fear
proceeding
from
this
instance
was
safe
and
fortunate
;
but
if
she
had
dreamt
in
the
behalf
of
a
Heretick
,
she
might
have
been
cousened
into
a
false
proposition
upon
a
ground
weaker
then
the
discourse
of
a
waking
childe
.
Let
the
grounds
of
our
actions
be
noble
,
beginning
upon
reason
,
proceeding
with
prudence
,
measured
by
the
common
lines
of
men
,
and
confident
upon
the
expectation
of
an
usuall
providence
.
Let
us
proceed
from
causes
to
effects
,
from
naturall
means
to
ordinary
events
,
and
believe
felicity
not
to
be
a
chance
but
a
choice
,
and
evill
to
be
the
daughter
of
sin
and
the
Divine
anger
,
not
of
fortune
and
fancy
;
let
us
fear
God
when
we
have
made
him
angry
;
and
not
be
afraid
of
him
when
we
heartily
and
laboriously
do
our
duty
;
our
fears
are
to
be
measured
by
open
revelation
and
certain
experience
,
by
the
threatnings
of
God
and
the
sayings
of
wise
men
,
and
their
limit
is
reverence
,
and
godlinesse
is
their
end
;
and
then
fear
shall
be
a
duty
,
and
a
rare
instrument
of
many
:
in
all
other
cases
it
is
superstition
or
folly
,
it
is
sin
or
punishment
,
the
Ivy
of
Religion
,
and
the
misery
of
an
honest
and
a
weak
heart
,
and
is
to
be
cured
only
by
reason
and
good
company
,
a
wise
guide
and
a
plain
rule
,
a
cheerfull
spirit
and
a
contented
minde
,
by
joy
in
God
according
to
the
commandements
,
that
is
,
a
rejoycing
evermore
.
2.
But
besides
this
superstitious
fear
,
there
is
another
fear
directly
criminall
,
and
it
is
cald
,
worldly
fear
,
of
which
the
Spirit
of
God
hath
said
,
But
the
fearfull
and
incredulous
shall
have
their
part
Revel.
21.
8.
in
the
lake
that
burneth
with
fire
and
brimstone
,
which
is
the
second
death
;
that
is
,
such
fears
which
make
men
to
fall
in
the
time
of
persecution
,
those
that
dare
not
own
their
faith
in
the
face
of
a
Tyrant
,
or
in
despite
of
an
accursed
Law
.
For
though
it
be
lawfull
to
be
afraid
in
a
storm
,
yet
it
is
not
lawfull
to
leap
into
the
sea
;
though
we
may
be
more
carefull
for
our
fears
,
yet
we
must
be
faithfull
too
;
and
we
may
flie
from
the
persecution
till
it
overtakes
us
,
but
when
it
does
,
we
must
not
change
our
Religion
for
our
safety
,
or
leave
the
robe
of
Baptisme
in
the
hand
of
the
tempter
,
and
run
away
by
all
means
.
St.
Athanasius
for
46
years
did
run
and
fight
,
he
disputed
with
the
Arrians
and
fled
from
their
Officers
;
and
that
flies
,
may
be
a
man
worth
preserving
,
if
he
bears
his
faith
along
with
him
,
and
leaves
nothing
of
his
duty
behinde
;
but
when
duty
and
life
cannot
stand
together
,
he
that
then
flies
a
persecution
by
delivering
up
his
soul
,
is
one
that
hath
no
charity
,
no
love
to
God
,
no
trust
in
promises
,
no
just
estimation
of
the
rewards
of
a
noble
contention
,
Perfect
love
casts
out
fear
(
faith
the
Apostle
)
that
is
,
he
that
loves
God
will
not
fear
to
dye
for
him
,
or
for
his
sake
to
be
poor
.
In
this
sense
no
man
can
fear
man
and
love
God
at
the
same
time
;
and
when
St.
Laurence
triumph'd
over
Valerianus
,
St.
Sebastian
over
Diocletian
,
St.
Vincentius
over
Dacianus
,
and
the
armies
of
Martyrs
over
the
Proconsuls
,
accusers
,
and
executioners
,
they
shew'd
their
love
to
God
by
triumphing
over
fear
,
and
leading
captivity
captive
by
the
strength
of
their
Captain
,
whose
garments
were
red
from
Bozrah
.
3.
But
this
fear
is
also
tremulous
and
criminall
,
if
it
be
a
trouble
from
the
apprehension
of
the
mountains
and
difficulties
of
duty
,
and
is
called
pusillanimity
.
For
some
see
themselves
encompassed
with
temptations
,
they
observe
their
frequent
fals
,
their
perpetuall
returns
from
good
purposes
to
weak
performances
,
the
daily
mortifications
that
are
necessary
,
the
resisting
naturall
appetites
,
and
the
laying
violent
hands
upon
the
desires
of
flesh
and
bloud
,
the
uneasinesse
of
their
spirits
,
and
their
hard
labours
,
and
therefore
this
makes
them
afraid
;
and
because
they
despair
to
run
through
the
whole
duty
in
all
its
parts
and
periods
,
they
think
as
good
not
begin
at
all
,
as
after
labour
and
expence
to
lose
the
Jewell
and
the
charges
of
their
venture
.
St.
Austin
compares
such
men
to
children
and
phantastick
persons
afrighted
with
phantasmes
and
specters
;
Terribiles
visu
formae
,
the
sight
seems
full
of
horror
,
but
touch
them
and
they
are
very
nothing
,
the
meer
daughters
of
a
sick
brain
,
and
a
weak
heart
,
an
infant
experience
and
a
trifling
judgement
:
so
are
the
illusions
of
a
weak
piety
,
or
an
unskilfull
unconfident
soul
;
they
fancy
to
see
mountains
of
difficulty
,
but
touch
them
and
they
seem
like
clouds
riding
upon
the
wings
of
the
winde
,
and
put
on
shapes
as
we
please
to
dream
.
He
that
denies
to
give
almes
for
fear
of
being
poor
,
or
to
entertain
a
Disciple
for
fear
of
being
suspected
of
the
party
,
or
to
own
a
duty
for
fear
of
being
put
to
venture
for
a
crown
,
he
that
takes
part
of
the
intemperance
because
he
dares
not
displease
the
company
,
or
in
any
sense
fears
the
fears
of
the
world
,
and
not
the
fear
of
God
,
this
man
enters
into
his
portion
of
fear
betimes
,
but
it
will
not
be
finished
to
eternall
ages
.
To
fear
the
censures
of
men
when
God
is
your
Judge
,
to
fear
their
evill
when
God
is
your
defence
,
to
fear
death
when
he
is
the
entrance
to
life
and
felicity
,
is
unreasonable
and
pernicious
;
but
if
you
will
turn
your
passion
into
duty
,
and
joy
,
and
security
,
fear
to
offend
God
,
to
enter
voluntarily
into
temptation
,
fear
the
alluring
face
of
lust
,
and
the
smooth
entertainments
of
intemperance
,
fear
the
anger
of
God
when
you
have
deserved
it
,
and
when
you
have
recover'd
from
the
snare
,
then
infinitely
fear
to
return
into
that
condition
,
in
which
whosoever
dwels
is
the
heir
of
fear
and
eternall
sorrow
.
Thus
farre
I
have
discoursed
concerning
good
fear
and
bad
,
that
is
,
filiall
and
servile
:
they
are
both
good
,
if
by
servile
we
intend
initiall
or
the
new
beginning
fear
of
penitents
;
a
fear
to
offend
God
upon
lesse
perfect
considerations
:
But
servile
fear
is
vitious
when
it
still
retains
the
affection
of
slaves
,
and
when
its
effects
are
hatred
,
wearinesse
,
displeasure
,
and
want
of
charity
:
and
of
the
same
cogrations
are
those
fears
which
are
superstitious
,
and
worldly
.
But
to
the
former
sort
of
vertuous
fear
,
some
also
adde
another
which
they
call
Angelicall
,
that
is
,
such
a
fear
as
the
blessed
Angels
have
,
who
before
God
hide
their
faces
,
and
tremble
at
his
presence
,
and
fall
down
before
his
footstool
,
and
are
ministers
of
his
anger
and
messengers
of
his
mercy
,
and
night
and
day
worship
him
with
the
profoundest
adoration
.
This
is
the
same
that
is
spoken
of
in
the
Text
:
Let
us
serve
God
with
reverence
and
godly
fear
;
all
holy
fear
partakes
of
the
nature
of
this
which
Divines
call
Angelicall
,
and
it
is
expressed
in
acts
of
adoration
,
of
vowes
,
and
holy
prayers
,
in
hymnes
,
and
psalmes
,
in
the
eucharist
and
reverentiall
addresses
;
and
while
it
proceeds
in
the
usuall
measures
of
common
duty
,
it
is
but
humane
;
but
as
it
arises
to
great
degrees
,
and
to
perfection
,
it
is
Angelicall
and
Divine
;
and
then
it
appertains
to
mystick
Theologie
,
and
therefore
is
to
be
considered
in
another
place
;
but
for
the
present
,
that
which
will
regularly
concern
all
our
duty
,
is
this
,
that
when
the
fear
of
God
is
the
instrument
of
our
duty
,
or
Gods
worship
,
the
greater
it
is
,
it
is
so
much
the
better
.
It
was
an
old
proverbiall
saying
among
the
Romans
,
Religentem
esse
oportet
,
religiosum
,
nefas
;
Every
excesse
in
the
actions
of
religion
is
criminall
;
they
supposing
that
in
the
services
of
their
gods
,
there
might
be
too
much
.
True
it
is
,
there
may
be
too
much
of
their
undecent
expressions
,
and
in
things
indifferent
,
the
very
multitude
is
too
much
,
and
becomes
an
undecency
:
and
if
it
be
in
its
own
nature
undecent
or
disproportionable
to
the
end
,
or
the
rules
,
or
the
analogy
of
the
Religion
,
it
will
not
stay
for
numbers
to
make
it
intolerable
;
but
in
the
direct
actions
of
glorifying
God
,
in
doing
any
thing
of
his
Commandements
,
or
any
thing
which
he
commands
,
or
counsels
,
or
promises
to
reward
,
there
can
never
be
excesse
or
superfluity
:
and
therefore
in
these
cases
,
do
as
much
as
you
can
;
take
care
that
your
expressions
be
prudent
,
and
safe
,
consisting
with
thy
other
duties
;
and
for
the
passions
or
vertues
themselves
,
let
them
passe
from
beginning
to
great
progresses
,
from
man
to
Angel
,
from
the
imperfection
of
man
to
the
perfections
of
the
sons
of
God
;
and
when
ever
we
go
beyond
the
bounds
of
Nature
,
and
grow
up
with
all
the
extention
,
and
in
the
very
commensuration
of
a
full
grace
,
we
shall
never
go
beyond
the
excellencies
of
God
:
For
ornament
may
be
too
much
,
and
turn
to
curiosity
;
cleanlinesse
may
be
changed
into
nicenesse
;
and
civill
compliance
may
become
flattery
;
and
mobility
of
tongue
may
rise
into
garrulity
;
and
fame
and
honour
may
be
great
unto
envie
;
and
health
it self
,
if
it
be
athletick
,
may
by
its
very
excesse
become
dangerous
:
but
wisdome
,
and
duty
,
and
comelinesse
,
and
discipline
,
a
good
minde
,
and
eloquence
,
and
the
fear
of
God
,
and
doing
honour
to
his
holy
Name
,
can
never
exceed
:
but
if
they
swell
to
great
proportions
,
they
passe
through
the
measures
of
grace
,
and
are
united
to
felicity
in
the
comprehensions
of
God
,
in
the
joyes
of
an
eternall
glory
.
Sermon
,
X.
The
Flesh
and
the
Spirit
:
Part
I.
Matt.
26.
41.
latter
part
.
The
Spirit
indeed
is
willing
,
but
the
Flesh
is
weake
.
FRom
the
beginning
of
days
Man
hath
been
so
crosse
to
the
Divine
commandements
,
that
in
many
cases
there
can
be
no
reason
given
why
a
man
should
choose
some
ways
,
or
doe
some
actions
,
but
onely
because
they
are
forbidden
;
When
God
bade
the
Isaaelites
rise
and
goe
up
against
the
Canaanites
,
and
possesse
the
Land
,
they
would
not
stirre
;
the
men
were
Anakims
,
and
the
Cities
were
impregnable
,
and
there
was
a
Lyon
in
the
way
;
but
presently
after
,
when
God
forbad
them
to
goe
,
they
would
and
did
goe
,
though
they
died
for
it
.
I
shall
not
need
to
instance
in
particulars
,
when
the
whole
life
of
man
is
a
perpetuall
contradiction
;
and
the
state
of
Disobedience
is
called
the
contradiction
of
Sinners
;
even
the
man
in
the
Gospell
that
had
two
sons
,
they
both
crossed
him
,
even
he
that
obeyed
him
,
and
he
that
obeyed
him
not
:
for
the
one
said
,
he
would
,
and
did
not
;
the
other
said
,
he
would
not
,
and
did
:
and
so
doe
we
;
we
promise
faire
,
and
doe
nothing
;
and
they
that
doe
best
are
such
as
come
out
of
darknesse
into
light
,
such
as
said
they
would
not
,
and
at
last
have
better
bethought
themselves
;
And
who
can
guesse
at
any
other
reason
why
men
should
refuse
to
be
temperate
?
for
he
that
refuses
the
commandement
,
first
does
violence
to
the
commandement
,
and
puts
on
a
praeternaturall
appetite
,
he
spoils
his
health
,
and
he
spoils
his
understanding
;
he
brings
to
himself
a
world
of
diseases
,
and
a
healthlesse
constitution
,
smart
and
sickly
nights
,
a
loathing
stomach
,
and
a
staring
eye
,
a
giddy
brain
,
and
a
swell'd
belly
,
gouts
and
dropsies
,
catarrhes
and
oppilations
.
If
God
should
enjoyne
man
to
suffer
all
this
,
heaven
and
earth
should
have
heard
our
complaints
against
unjust
laws
,
and
impossible
commandements
:
for
we
complain
already
,
even
when
God
commands
us
to
drink
so
long
as
it
is
good
for
us
;
this
is
one
of
his
impossible
laws
:
it
is
impossible
for
us
to
know
when
we
are
dry
,
or
when
we
need
drink
;
for
if
we
doe
know
,
I
am
sure
it
is
possible
enough
,
not
to
lift
up
the
wine
to
our
heads
.
And
when
our
blessed
Saviour
hath
commanded
us
to
love
our
enemies
,
we
think
we
have
so
much
reason
against
it
,
that
God
will
easily
excuse
our
disobedience
in
this
case
,
and
yet
there
are
some
enemies
whom
God
hath
commanded
us
not
to
love
,
and
those
we
dote
on
,
we
cherish
and
feast
them
,
and
as
S.
Paul
in
another
case
,
upon
our
uncomely
parts
we
bestow
more
abundant
comelinesse
.
For
whereas
our
body
it self
is
a
servant
to
our
soule
,
we
make
it
the
heir
of
all
things
,
and
treat
it
here
already
,
as
if
it
were
in
Majority
;
and
make
that
which
at
the
best
was
but
a
weak
friend
,
to
become
a
strong
enemy
;
and
hence
proceed
the
vices
of
the
worst
,
and
the
follies
and
imperfections
of
the
best
;
the
spirit
is
either
in
slavery
,
or
in
weaknesse
,
and
when
the
flesh
is
not
strong
to
mischief
,
it
is
weak
to
goodnesse
;
and
even
to
the
Apostles
our
blessed
Lord
said
,
the
spirit
is
willing
,
but
the
flesh
is
weak
.
The
spirit
]
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
inward
man
,
or
the
reasonable
part
of
man
,
especially
as
helped
by
the
Spirit
of
Grace
,
that
is
willing
:
for
it
is
the
principle
of
all
good
actions
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
power
of
working
is
from
the
spirit
;
but
the
flesh
is
but
a
dull
instrument
,
and
a
broken
arme
,
in
which
there
is
a
principle
of
life
,
but
it
moves
uneasily
;
and
the
flesh
is
so
weak
,
that
in
Scripture
to
be
in
the
flesh
signifies
a
state
of
weaknesse
,
and
infirmity
;
so
the
humiliation
of
Christ
is
expressed
by
being
in
the
flesh
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
manifested
in
the
flesh
;
and
what
S.
Peter
calls
[
put
to
death
in
the
flesh
]
St.
Paul
calls
[
crucified
through
weaknesse
;
]
and
,
yee
know
that
through
the
infirmity
of
the
flesh
I
preached
unto
you
,
said
S.
Paul
:
but
here
,
flesh
is
not
opposed
to
the
spirit
as
a
direct
enemy
,
but
as
a
weak
servant
:
for
if
the
flesh
be
powerfull
and
opposite
,
the
spirit
stays
not
there
:
—
veniunt
ad
candida
tecta
columbae
:
The
old
man
and
the
new
cannot
dwell
together
;
and
therefore
here
,
where
the
spirit
inclining
to
good
,
well
disposed
,
and
apt
to
holy
counsels
,
does
inhabit
in
society
with
the
flesh
,
it
means
onely
a
weak
and
unapt
nature
,
or
a
state
of
infant-grace
,
for
in
both
these
,
and
in
these
onely
the
text
is
verified
.
1.
Therefore
we
are
to
consider
the
infirmities
of
the
flesh
naturally
.
2.
It
s
weaknesse
in
the
first
beginnings
of
the
state
of
grace
,
its
daily
pretensions
and
temptations
,
its
excuses
and
lessenings
of
duty
.
3.
What
remedies
there
are
in
the
spirit
to
cure
the
evils
of
nature
.
4.
How
far
the
weaknesses
of
the
flesh
can
consist
with
the
Spirit
of
grace
in
well
grown
Christians
:
This
is
the
summe
of
what
I
intend
upon
these
words
.
1.
Our
nature
is
too
weak
in
order
to
our
duty
and
finall
interest
,
that
at
first
it
cannot
move
one
step
towards
God
,
unlesse
God
by
his
preventing
grace
puts
into
it
a
new
possibility
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
is
nothing
that
creeps
upon
the
earth
,
nothing
that
ever
God
made
,
weaker
then
Man
;
for
God
fitted
Horses
and
Mules
with
strength
,
Bees
and
Pismires
with
sagacity
,
Harts
and
Hares
with
swiftnesse
,
Birds
with
feathers
and
a
light
a\l
=
e
"
\ry
body
;
and
they
all
know
their
times
,
and
are
fitted
for
their
work
,
and
regularly
acquire
the
proper
end
of
their
creation
;
but
man
that
was
designed
to
an
immortall
duration
,
and
the
fruition
of
God
for
ever
,
knows
not
how
to
obtain
it
;
he
is
made
upright
to
look
up
to
heaven
,
but
he
knows
no
more
how
to
purchase
it
then
to
climbe
it
.
Once
,
man
went
to
make
an
ambitious
tower
to
outreach
the
clouds
,
or
the
praeternaturall
risings
of
the
water
,
but
could
not
do
it
;
he
cannot
promise
himself
the
daily
bread
of
his
necessity
upon
the
stock
of
his
own
wit
or
industry
;
and
for
going
to
heaven
,
he
was
so
far
from
doing
that
naturally
,
that
as
soon
as
ever
he
was
made
he
became
the
son
of
death
,
and
he
knew
not
how
to
get
a
pardon
for
eating
of
an
apple
against
the
Divine
commandement
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
the
Apostle
,
By
nature
we
were
the
sons
Eph.
2.
3.
of
wrath
,
that
is
,
we
were
born
heirs
of
death
,
which
death
came
upon
us
from
Gods
anger
for
the
sin
of
our
first
Parents
;
or
by
nature
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
really
,
not
by
the
help
of
fancy
,
and
fiction
of
law
,
for
so
Oecumenius
and
Theophylact
expound
it
;
but
because
it
does
not
relate
to
the
sin
of
Adam
in
its
first
intention
,
but
to
the
evill
state
of
sin
,
in
which
the
Ephesians
walked
before
their
conversion
;
it
signifies
that
our
nature
of
it self
is
a
state
of
opposition
to
the
spirit
of
grace
;
it
is
privatively
opposed
,
that
is
,
that
there
is
nothing
in
it
that
can
bring
us
to
felicity
;
nothing
but
an
obedientiall
capacity
;
our
flesh
can
become
sanctified
,
as
the
stones
can
become
children
unto
Abraham
,
or
as
dead
seed
can
become
living
corn
;
and
so
it
is
with
us
,
that
it
is
necessary
God
should
make
us
a
new
creation
,
if
he
means
to
save
us
;
he
must
take
our
hearts
of
stone
away
,
and
give
us
heart
of
flesh
;
he
must
purge
the
old
leaven
,
and
make
us
a
new
conspersion
;
he
must
destroy
the
flesh
,
and
must
breath
into
us
Spiritum
vita
,
the
celestiall
breath
of
life
,
without
which
we
can
neither
live
,
nor
move
,
nor
have
our
being
.
No
man
can
come
unto
mee
(
said
Christ
)
unlesse
my
Father
draw
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Divine
love
must
come
upon
us
and
snatch
us
from
our
imperfection
,
enlighten
our
understanding
,
move
and
stirre
our
affections
,
open
the
gates
of
heaven
,
turn
our
nature
into
grace
,
entirely
forgive
our
former
prevarications
;
take
us
by
the
hand
,
and
lead
us
all
along
,
and
we
onely
contribute
our
assent
unto
it
;
just
as
a
childe
when
he
is
tempted
to
learne
to
goe
,
and
called
upon
,
and
guided
,
and
upheld
,
and
constrain'd
to
put
his
feet
to
the
ground
,
lest
he
feel
the
danger
by
the
smart
of
a
fall
;
just
so
is
our
nature
and
our
state
of
flesh
.
God
teaches
us
,
and
invites
us
,
he
makes
us
willing
and
then
makes
us
able
,
he
lends
us
helps
,
and
guides
our
hands
,
and
feet
;
and
all
the
way
constrains
us
,
but
yet
so
as
a
reasonable
creature
can
be
constrained
;
that
is
,
made
willing
with
arguments
,
and
new
inducements
,
by
a
state
of
circumstances
,
and
conditionall
necessities
:
and
as
this
is
a
great
glorification
of
the
free
grace
of
God
,
and
declares
our
manner
of
cooperation
,
so
it
represents
our
nature
to
be
weak
as
a
childe
,
ignorant
as
infancy
,
helplesse
as
an
orphan
,
averse
as
an
uninstructed
person
,
in
so
great
degrees
that
God
is
forced
to
bring
us
to
a
holy
life
by
arts
great
and
many
as
the
power
and
principles
of
the
Creation
;
with
this
onely
difference
,
that
the
subject
matter
and
object
of
this
new
creation
is
a
free
agent
;
in
the
first
it
was
purely
obedientiall
and
passive
;
and
as
the
passion
of
the
first
was
an
effect
of
the
same
power
that
reduced
it
to
act
;
so
the
freedome
of
the
second
is
given
us
in
our
nature
by
him
that
onely
can
reduce
it
to
act
;
for
it
is
a
freedome
that
cannot
therefore
choose
,
because
it
does
not
understand
,
nor
taste
,
nor
perceive
the
things
of
God
;
and
therefore
must
by
Gods
grace
be
reduced
to
action
,
as
at
first
the
whole
matter
of
the
world
was
by
Gods
Almightynesse
;
for
so
God
worketh
in
us
to
will
and
to
doe
of
his
owne
good
pleasure
.
2.
But
that
I
may
instance
in
particulars
,
our
naturall
weaknesse
appears
best
in
two
things
,
even
in
the
two
great
instances
of
temptation
,
pleasure
and
pain
;
in
both
which
the
flesh
is
destroyed
if
it
be
not
helped
by
a
mighty
grace
,
as
certainly
as
the
Canes
doe
bow
their
heads
before
the
breath
of
a
mighty
wind
.
1.
In
pleasure
we
see
it
by
the
publick
miseries
and
follies
of
the
world
.
An
old
Greek
said
well
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
There
is
amongst
men
nothing
perfect
,
because
men
carry
themselves
as
persons
that
are
lesse
then
money
,
servants
of
gain
and
interest
;
we
are
like
the
foolish
Poet
that
Horace
tells
of
:
Gestit
enim
nummum
in
loculos
dimittere
,
posthac
Securus
,
cadat
,
an
recto
stet
fabula
talo
.
Let
him
but
have
money
for
rehearsing
his
Comedy
,
he
cares
not
whether
you
like
it
or
no
;
and
if
a
temptation
of
money
comes
strong
and
violent
,
you
may
as
well
tye
a
wilde
dog
to
quietnesse
with
the
guts
of
a
tender
Kid
,
as
suppose
that
most
men
can
doe
vertuously
when
they
may
sin
at
a
great
price
.
Men
avoyd
poverty
,
not
onely
because
it
hath
some
inconveniences
;
for
they
are
few
and
little
;
but
because
it
is
the
nurse
of
vertue
;
they
run
from
it
as
Children
from
strict
Parents
and
Tutors
,
from
those
that
would
confine
them
to
reason
,
and
sober
counsels
,
that
would
make
them
labour
,
that
they
may
become
pale
and
lean
,
that
they
may
become
wise
:
but
because
Riches
is
attended
by
pride
and
lust
,
tyranny
and
oppression
,
and
hath
in
its
hand
all
that
it
hath
in
its
heart
;
and
Sin
waits
upon
Wealth
ready
dress'd
and
fit
for
action
,
therefore
in
some
temptations
they
confesse
how
little
their
souls
are
,
they
cannot
stand
that
assault
;
but
because
this
passion
is
the
daughter
of
Voluptuousnesse
,
and
very
often
is
but
a
servant
sin
,
ministring
to
sensuall
pleasures
,
the
great
weaknesse
of
the
flesh
is
more
seen
in
the
matter
of
carnall
crimes
,
Lust
and
Drunkennesse
.
Nemo
enim
se
adsuefacit
ad
vitandum
&
ex
animo
evellendum
ea
quae
molesta
ei
non
sunt
.
Men
are
so
in
Plutar.
love
with
pleasure
,
that
they
cannot
think
of
mortifying
or
crucifying
their
lust
;
we
doe
violence
to
what
we
hate
,
not
to
what
we
love
.
But
the
weaknesse
of
the
flesh
,
and
the
empire
of
lust
is
visible
in
nothing
so
much
,
as
in
the
captivity
and
folly
of
wise
men
.
For
you
shall
see
some
men
fit
to
governe
a
Province
,
sober
in
their
counsells
,
wise
in
the
conduct
of
their
affaires
,
men
of
discourse
and
reason
,
fit
to
sit
with
Princes
,
or
to
treat
concerning
peace
and
warre
,
the
fate
of
Empires
,
and
the
changes
of
the
world
,
yet
these
men
shall
fall
at
the
beauty
of
a
woman
as
a
man
dies
at
the
blow
of
an
Angell
,
or
gives
up
his
breath
at
the
sentence
and
decree
of
God
.
Was
not
Solomon
glorious
in
all
things
but
when
he
bowed
to
Pharaoh's
daughter
,
and
then
to
Devils
?
and
is
it
not
published
by
the
sentence
and
observation
of
all
the
world
,
that
the
bravest
men
have
been
softned
into
effeminacy
by
the
lisping
charms
,
and
childish
noyses
of
Women
and
imperfect
persons
?
A
faire
slave
bowed
the
neck
of
stout
Polydamas
,
which
was
stiffe
and
inflexible
to
the
contentions
of
an
enemy
:
and
suppose
a
man
set
like
the
brave
boy
of
the
King
of
Nicomedia
in
the
midst
of
temptation
by
a
witty
beauty
,
tyed
upon
a
bed
with
silk
and
pretty
violences
,
courted
with
musick
and
perfumes
,
with
promises
and
easie
postures
,
invited
by
opportunity
and
importunity
,
by
rewards
and
impunity
,
by
privacy
and
a
guard
;
what
would
his
nature
doe
in
this
throng
of
evils
and
vile
circumstances
?
The
grace
of
God
secur'd
the
young
Gentleman
,
and
the
Spirit
rode
in
triumph
;
but
what
can
flesh
do
in
such
a
day
of
danger
?
Is
it
not
necessary
that
we
take
in
auxiliaries
from
Reason
and
Religion
,
from
heaven
and
earth
,
from
observation
and
experience
,
from
hope
and
fear
,
and
cease
to
be
what
we
are
,
left
we
become
what
we
ought
not
?
It
is
certain
that
in
the
cases
of
temptations
to
voluptuousnesse
,
a
man
is
naturally
,
as
the
Prophet
said
of
Ephraim
,
like
a
Pigeon
that
hath
no
heart
,
no
courage
,
no
conduct
,
no
resolution
,
no
discourse
,
but
falls
as
the
water
of
Nilus
when
it
comes
to
its
cataracts
,
it
falls
infinitely
and
without
restraint
;
And
if
we
consider
how
many
drunken
meetings
the
Sunne
sees
every
day
,
how
many
Markets
and
Faires
and
Clubs
,
that
is
,
so
many
solemnities
of
drunkennesse
,
are
at
this
instant
under
the
eye
of
heaven
;
that
many
Nations
are
marked
for
intemperance
,
and
that
it
is
lesse
noted
because
it
is
so
popular
,
and
universall
,
and
that
even
in
the
midst
of
the
glories
of
Christianity
there
are
so
many
persons
drunk
,
or
too
full
with
meat
,
or
greedy
of
lust
,
even
now
that
the
Spirit
of
God
is
given
to
us
to
make
us
sober
,
and
temperate
,
and
chaste
,
we
may
well
imagine
,
since
all
men
have
flesh
,
and
all
men
have
nor
the
spirit
,
the
flesh
is
the
parent
of
sin
,
and
death
,
and
it
can
be
nothing
else
.
And
it
is
no
otherwise
when
we
are
tempted
with
pain
.
We
are
so
impatient
of
pain
,
that
nothing
can
reconcile
us
to
it
;
not
the
laws
of
God
,
not
the
necessities
of
nature
,
not
the
society
of
all
our
kindred
,
and
of
all
the
world
,
not
the
interest
of
vertue
,
not
the
hopes
of
heaven
;
we
will
submit
to
pain
upon
no
terms
,
but
the
basest
and
most
dishonorable
;
for
if
sin
bring
us
to
pain
,
or
affront
,
or
sicknesse
,
we
choose
that
,
so
it
be
in
the
retinue
of
a
lust
,
and
a
base
desire
;
but
we
accuse
Nature
,
and
blaspheme
God
,
we
murmur
and
are
impatient
when
pain
is
sent
to
us
from
him
that
ought
to
send
it
,
and
intends
it
as
a
mercy
when
it
comes
.
But
in
the
matter
of
afflictions
and
bodily
sicknesse
we
are
so
weak
and
broken
,
so
uneasie
and
unapt
to
sufferance
,
that
this
alone
is
beyond
the
cure
of
the
old
Philosophy
.
Many
can
endure
poverty
,
and
many
can
retire
from
shame
and
laugh
at
home
,
and
very
many
can
endure
to
be
slaves
;
but
when
pain
and
sharpnesse
are
to
be
endured
for
the
interests
of
vertue
,
we
finde
but
few
Martyrs
;
and
they
that
are
,
suffer
more
within
themselves
by
their
fears
and
their
temptations
,
by
their
uncertain
purposes
and
violences
to
Nature
,
then
by
the
Hang-mans
sword
;
the
Martyrdome
is
within
;
and
then
he
hath
won
his
Crown
,
not
when
he
hath
suffered
the
blow
,
but
when
he
hath
overcome
his
fears
,
and
made
his
spirit
conqueror
.
It
was
a
sad
instance
of
our
infirmity
,
when
of
the
40
Martyrs
of
Cappadocia
set
in
a
freezing
lake
,
almost
consummate
,
and
an
Angell
was
reaching
the
Crowne
,
and
placing
it
upon
their
brows
,
the
flesh
fail'd
one
of
them
,
and
drew
the
spirit
after
it
;
and
the
man
was
called
off
from
his
Scene
of
noble
contention
,
and
dyed
in
warm
water
:
—
Odi
artus
,
fragilémque
hunc
corporis
usum
Desertorem
animi
—
We
carry
about
us
the
body
of
death
,
and
we
bring
evils
upon
our selves
by
our
follies
,
and
then
know
not
how
to
bear
them
;
and
the
flesh
forsakes
the
spirit
.
And
indeed
in
sicknesse
the
infirmity
is
so
very
great
,
that
God
in
a
manner
at
that
time
hath
reduced
all
Religion
into
one
vertue
,
Patience
with
its
appendages
is
the
summe
totall
of
almost
all
our
duty
that
is
proper
to
the
days
of
sorrow
:
and
we
shall
find
it
enough
to
entertain
all
our
powers
,
and
to
imploy
all
our
aids
;
the
counsels
of
wise
men
,
and
the
comforts
of
our
friends
,
the
advices
of
Scripture
,
and
the
results
of
experience
,
the
graces
of
God
,
and
the
strength
of
our
own
resolutions
are
all
then
full
of
imployments
,
and
find
it
work
enough
to
secure
that
one
grace
.
For
then
it
is
that
a
could
is
wrapped
about
our
heads
,
and
our
reason
stoops
under
sorrow
,
the
soul
is
sad
,
and
its
instrument
is
out
of
tune
,
the
auxiliaries
are
disorder'd
,
and
every
thought
sits
heavily
;
then
a
comfort
cannot
make
the
body
feel
it
,
and
the
soule
is
not
so
abstracted
to
rejoyce
much
without
its
partner
;
so
that
the
proper
joyes
of
the
soul
,
such
as
are
hope
,
and
wise
discourses
,
and
satisfactions
of
reason
,
and
the
offices
of
Religion
,
are
felt
,
just
as
we
now
perceive
the
joyes
of
heaven
,
with
so
little
relish
,
that
it
comes
as
news
of
a
victory
to
a
man
upon
the
Rack
,
or
the
birth
of
an
heir
to
one
condemned
to
dye
;
he
hears
a
story
which
was
made
to
delight
him
,
but
it
came
when
he
was
dead
to
joy
and
all
its
capacities
;
and
therefore
sicknesse
,
though
it
be
a
good
Monitor
,
yet
it
is
an
ill
stage
to
act
some
vertues
in
;
and
a
good
man
cannot
then
doe
much
,
and
therefore
he
that
is
in
the
state
of
flesh
and
blood
,
can
doe
nothing
at
all
.
4.
But
in
these
considerations
we
find
our
nature
in
disadvantages
;
and
a
strong
man
may
be
overcome
when
a
stronger
comes
to
disarme
him
;
and
pleasure
and
pain
are
the
violences
of
choice
and
chance
;
but
it
is
no
better
in
any
thing
else
:
for
nature
is
weak
in
all
its
strengths
,
and
in
its
fights
,
at
home
,
and
abroad
,
in
its
actions
and
passions
;
we
love
some
things
violently
,
and
hate
others
unreasonably
;
any
thing
can
fright
us
when
we
should
be
confident
,
and
nothing
can
scare
us
when
we
ought
to
feare
;
the
breaking
of
a
glasse
puts
us
into
a
supreme
anger
,
and
we
are
dull
and
indifferent
as
a
Stoick
when
we
see
God
dishonour'd
;
we
passionately
desire
our
preservation
,
and
yet
we
violently
destroy
our selves
,
and
will
not
be
hindred
;
we
cannot
deny
a
friend
when
he
tempts
us
to
sin
and
death
,
and
yet
we
daily
deny
God
when
he
passionately
invites
us
to
life
and
health
;
we
are
greedy
after
money
,
and
yet
spend
it
vainly
upon
our
lusts
;
we
hate
to
see
any
man
flatter'd
but
our selves
;
and
we
can
endure
folly
if
it
be
on
our
side
,
and
a
sin
for
our
interest
;
we
desire
health
,
and
yet
we
exchange
it
for
wine
and
madnesse
;
we
sink
when
a
persecution
comes
,
and
yet
cease
not
daily
to
persecute
our selves
,
doing
mischiefs
worse
then
the
sword
of
Tyrants
,
and
great
as
the
malice
of
a
Devill
.
5.
But
to
summe
up
all
the
evills
that
can
be
spoken
of
the
infirmities
of
the
flesh
;
the
proper
nature
and
habitudes
of
men
are
so
foolish
and
impotent
,
so
averse
and
peevish
to
all
good
,
that
a
mans
will
is
of
it self
onely
free
to
choose
evils
.
Neither
is
it
a
contradiction
to
say
liberty
,
and
yet
suppose
it
determin'd
to
one
object
onely
;
because
that
one
object
is
the
thing
we
choose
.
For
although
God
hath
set
life
and
death
before
us
,
fire
and
water
,
good
and
evill
,
and
hath
primarily
put
man
into
the
hands
of
his
owne
counsell
,
that
he
might
have
chosen
good
as
well
as
evill
,
yet
because
he
did
not
,
but
fell
into
an
evill
condition
and
corrupted
manners
,
and
grew
in
love
with
it
,
and
infected
all
his
children
with
vicious
examples
;
and
all
nations
of
the
world
have
contracted
some
universall
stains
,
and
the
thoughts
of
mans
hearts
are
onely
evill
,
and
that
continually
,
and
there
is
not
one
that
doth
good
,
no
not
one
that
sinneth
not
:
since
(
I
say
)
all
the
world
have
sinned
,
we
cannot
suppose
a
liberty
of
indifferency
to
good
and
bad
;
it
is
impossible
in
such
a
liberty
that
there
should
be
no
variety
,
that
all
should
choose
the
same
thing
;
but
a
liberty
of
complacency
or
delight
we
may
suppose
;
that
is
so
,
that
though
naturally
he
might
choose
good
,
yet
morally
he
is
so
determin'd
with
his
love
to
evill
,
that
good
seldome
comes
into
dispute
;
and
a
man
runs
to
evill
as
he
runs
to
meat
or
sleep
;
for
why
else
should
it
be
,
that
every
one
can
teach
a
childe
to
be
proud
,
or
to
swear
,
to
lie
,
or
to
doe
little
spites
to
his
play-fellow
,
and
can
traine
him
up
to
infant
follies
?
But
the
severity
of
Tutors
and
the
care
of
Parents
,
discipline
and
watchfulnesse
,
arts
and
diligence
,
all
is
too
little
to
make
him
love
but
to
say
his
prayers
,
or
to
doe
that
which
becomes
persons
design'd
for
honest
purposes
,
and
his
malice
shall
out-run
his
years
;
he
shall
be
a
man
in
villany
before
he
is
by
law
capable
of
choice
or
inheritance
;
and
this
indisposition
lasts
upon
us
for
ever
,
even
as
long
as
we
live
,
just
in
the
same
degrees
as
flesh
and
blood
does
rule
us
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Art
of
Physicians
can
cure
the
evills
of
the
body
,
but
this
strange
propensity
to
evill
nothing
can
cure
but
death
;
the
grace
of
God
eases
the
malignity
here
,
but
it
cannot
be
cured
but
by
glory
:
that
is
,
this
freedome
of
delight
or
perfect
unabated
election
of
evill
,
which
is
consequent
to
the
evill
manners
of
the
world
,
although
it
be
lessened
by
the
intermediall
state
of
grace
,
yet
it
is
not
cured
untill
it
be
changed
into
its
quite
contrary
;
but
as
it
is
in
heaven
,
all
that
is
happy
,
and
glorious
,
and
free
,
yet
can
choose
nothing
but
the
love
of
God
,
and
excellent
things
,
because
God
fills
all
the
capacities
of
Saints
,
and
there
is
nothing
without
him
that
hath
any
degrees
of
amability
:
so
in
the
state
of
nature
,
of
flesh
and
blood
,
there
is
so
much
ignorance
of
spirituall
excellencies
,
and
so
much
proportion
to
sensuall
objects
,
which
in
most
instances
and
in
many
degrees
are
prohibited
,
that
as
men
naturally
know
no
good
,
but
to
please
a
wilde
,
indetermin'd
,
infinite
appetite
;
so
they
will
nothing
else
but
what
is
good
in
their
limit
and
proportion
;
and
it
is
with
us
as
it
was
with
the
shee-goat
that
suckled
the
wolves
whelp
;
he
grew
up
by
his
nurses
milke
,
and
at
last
having
forgot
his
foster
mothers
kindnesse
,
eat
that
udder
which
gave
him
drink
and
nourishment
;
Improbit
as
nullo
flectitur
obsequio
;
for
no
kindnesse
will
cure
an
ill
nature
and
a
base
disposition
:
so
are
we
in
the
first
constitution
of
our
nature
;
so
perfectly
given
to
naturall
vices
,
that
by
degrees
we
degenerate
into
unnaturall
,
and
no
education
or
power
of
art
can
make
us
choose
wisely
or
honestly
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Phalaris
,
There
is
no
good
nature
but
onely
vertue
;
till
we
are
new
created
,
we
are
wolves
and
serpents
,
free
and
delighted
in
the
choice
of
evill
,
but
stones
and
iron
to
all
excellent
things
and
purposes
.
2.
Next
I
am
to
consider
the
weaknesse
of
the
flesh
,
even
when
the
state
is
changed
,
in
the
beginning
of
the
state
of
grace
:
For
many
persons
,
as
soon
as
the
grace
of
God
rises
in
their
hearts
,
are
all
on
fire
,
and
inflamed
;
it
is
with
them
as
Homer
said
of
the
Syrian
starre
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
shines
finely
,
and
brings
feavers
;
splendor
and
Zeal
are
the
effects
of
the
first
grace
,
and
sometimes
the
first
turnes
into
pride
,
and
the
second
unto
uncharitablenesse
;
and
either
by
too
dull
and
slow
motions
,
or
by
too
violent
and
unequall
,
the
flesh
will
make
pretences
,
and
too
often
prevail
upon
the
spirit
,
even
after
the
grace
of
God
hath
set
up
its
banners
in
our
hearts
.
1.
In
some
dispositions
that
are
forward
and
apt
,
busie
and
unquiet
,
when
the
grace
of
God
hath
taken
possessions
,
and
begins
to
give
laws
,
it
seems
so
pleasant
and
gay
to
their
undiscerning
spirits
,
to
be
delivered
from
the
sottishnesse
of
lust
,
and
the
follies
of
drunkennesse
,
that
reflecting
upon
the
change
,
they
begin
to
love
themselves
too
well
,
and
take
delight
in
the
wisdome
of
the
change
,
and
the
reasonablenesse
of
the
new
life
;
and
then
they
by
hating
their
own
follies
,
begin
to
despise
them
that
dwell
below
;
It
was
the
tricke
of
the
old
Philosophers
whom
Aristophanes
thus
describes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
pale
,
and
barefoot
,
and
proud
;
that
is
,
persons
singular
in
their
habit
,
eminent
in
their
institution
,
proud
and
pleased
in
their
persons
,
and
despisers
of
them
that
are
lesse
glorious
in
their
vertue
then
themselves
;
and
for
this
very
thing
our
blessed
Saviour
remarks
the
Pharisees
;
they
were
severe
and
phantasticall
advancers
of
themselves
,
and
Judgers
of
their
neighbors
;
and
here
,
when
they
have
mortified
corporall
vices
,
such
which
are
scandalous
and
punishable
by
men
,
they
keep
the
spirituall
,
and
those
that
are
onely
discernible
by
God
:
these
men
doe
but
change
their
sin
from
scandall
to
danger
,
and
that
they
may
sin
more
safely
they
sin
more
spiritually
.
2.
Sometimes
the
passions
of
the
flesh
spoyle
the
changes
of
the
Spirit
,
by
naturall
excesses
,
and
disproportion
of
degrees
;
it
mingles
violence
with
industry
,
and
fury
with
zeale
,
and
uncharitablenesse
with
reproofe
,
and
censuring
with
discipline
,
and
violence
with
desires
,
and
immortifications
in
all
the
appetites
and
prosecutions
of
the
soule
.
Some
think
it
is
enough
in
all
instances
,
if
they
pray
hugely
and
fervently
;
and
that
it
is
religion
,
impatiently
to
desire
a
victory
over
our
enemies
,
or
the
life
of
a
childe
,
or
an
heir
to
be
born
;
they
call
it
holy
,
so
they
desire
it
in
prayer
;
that
if
they
reprove
a
vicious
person
,
they
may
say
what
they
list
,
and
be
as
angry
as
they
please
;
that
when
they
demand
but
reason
,
they
may
enforce
it
by
all
means
;
that
when
they
exact
duty
of
their
children
,
they
may
be
imperious
and
without
limit
;
that
if
they
designe
a
good
end
,
they
may
prosecute
it
by
all
instruments
;
that
when
they
give
God
thanks
for
blessings
,
they
may
value
the
thing
as
high
as
they
list
,
though
their
persons
come
into
a
share
of
the
honour
;
here
the
spirit
is
willing
and
holy
,
but
the
flesh
creeps
too
busily
,
and
insinuates
into
the
substance
of
good
actions
,
and
spoyles
them
by
unhandsome
circumstances
;
and
then
the
prayer
is
spoil'd
for
want
of
prudence
or
conformity
to
Gods
will
,
and
discipline
and
government
is
imbittered
by
an
angry
spirit
;
and
the
Fathers
authority
turns
into
an
uneasie
load
,
by
being
thrust
like
an
unequall
burden
to
one
side
,
without
allowing
equall
measures
to
the
other
:
And
if
we
consider
it
wisely
,
we
shall
find
that
in
many
good
actions
the
flesh
is
the
bigger
ingredient
,
and
we
betray
our
weak
constitutions
even
when
we
do
Justice
or
Charity
;
and
many
men
pray
in
the
flesh
,
when
they
pretend
they
pray
by
the
spirit
.
3.
In
the
first
changes
and
weak
progresses
of
our
spirituall
life
,
we
find
a
long
weaknesse
upon
us
,
because
we
are
long
before
we
begin
,
and
the
flesh
was
powerfull
and
its
habits
strong
,
and
it
will
mingle
indirect
pretences
with
all
the
actions
of
the
spirit
;
If
we
mean
to
pray
,
the
flesh
thrusts
in
thoughts
of
the
world
;
and
our
tongue
speaks
one
thing
and
our
heart
means
another
;
and
we
are
hardly
brought
to
say
our
prayers
,
or
to
undertake
a
fasting
day
,
or
to
celebrate
a
Communion
:
and
if
we
remember
that
all
these
are
holy
actions
,
and
that
we
have
many
opportunities
of
doing
them
all
,
and
yet
doe
them
very
seldome
,
and
then
very
coldly
,
it
will
be
found
at
the
foot
of
the
account
,
that
our
flesh
and
our
naturall
weaknesse
prevailes
oftner
then
our
spirituall
strengths
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
that
are
bound
long
in
chains
feel
such
a
lamenesse
in
the
first
restitutions
of
their
liberty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
reason
of
the
long
accustomed
chain
and
pressure
,
that
they
must
stay
till
Nature
hath
set
them
free
,
and
the
disease
be
taken
off
as
well
as
the
chain
;
and
when
the
soul
is
got
free
from
her
actuall
pressure
of
sins
,
still
the
wound
remaines
,
and
a
long
habitude
,
and
longing
after
it
,
a
looking
back
,
and
upon
the
presenting
the
old
object
,
the
same
company
,
or
the
remembrance
of
the
delight
,
the
fancy
strikes
,
and
the
heart
fails
,
and
the
temptations
returne
and
stand
dressed
in
form
and
circumstances
,
and
ten
to
one
but
the
man
dies
again
.
4.
Some
men
are
wise
and
know
their
weaknesses
,
and
to
prevent
their
startings
back
,
will
make
fierce
and
strong
resolutions
,
and
bind
up
their
gaps
with
thornes
,
and
make
a
new
hedge
about
their
spirits
;
and
what
then
?
this
shews
indeed
that
the
spirit
is
willing
;
but
the
storm
arises
,
and
windes
blow
,
and
rain
descends
,
and
presently
the
earth
trembles
,
and
the
whole
fabrick
falls
into
ruine
and
disorder
.
A
resolution
(
such
as
we
usually
make
)
is
nothing
but
a
little
trench
which
every
childe
can
step
over
;
and
there
is
no
civill
man
that
commits
a
willing
sin
,
but
he
does
it
against
his
resolution
;
and
what
Christian
lives
,
that
will
not
say
,
and
think
,
that
he
hath
repented
in
some
degree
;
and
yet
still
they
commit
sin
,
that
is
,
they
break
all
their
holy
purposes
as
readily
as
they
lose
a
dream
;
and
so
great
is
our
weaknesse
,
that
to
most
men
the
strength
of
a
resolution
is
just
such
a
restraint
as
he
suffers
who
is
imprisoned
in
a
curtain
,
and
secured
with
dores
and
bars
of
the
finest
linnen
:
for
though
the
spirit
be
strong
to
resolve
,
the
flesh
is
weak
to
keep
it
.
5.
But
when
they
have
felt
their
follies
,
and
see
the
linnen
vail
●ent
,
some
that
are
desirous
to
please
God
,
back
their
resolutions
with
vows
,
and
then
the
spirit
is
fortified
,
and
the
flesh
may
tempt
and
call
,
but
the
soul
cannot
come
forth
,
and
therefore
it
triumphs
and
acts
its
interest
easily
and
certainly
;
and
then
the
flesh
is
mortified
;
It
may
be
so
.
But
doe
not
many
of
us
inquire
after
a
vow
?
And
we
consider
it
may
be
it
was
rash
,
or
it
was
an
impossible
matter
,
or
without
just
consideration
,
and
weighing
of
circumstances
,
or
the
case
is
alter'd
,
and
there
is
a
new
emergent
necessity
,
or
a
vow
is
no
more
then
a
resolution
made
in
matter
of
duty
;
both
are
made
for
God
,
and
in
his
eye
and
witnesse
;
or
if
nothing
will
doe
it
,
men
grow
sad
and
weary
,
and
despaire
,
and
are
impatient
,
and
bite
the
knot
in
pieces
,
with
their
teeth
,
which
they
cannot
by
disputing
,
and
the
arts
of
the
tongue
.
A
vow
will
not
secure
our
duty
,
because
it
is
not
stronger
then
our
appetite
;
and
the
spirit
of
man
is
weaker
then
the
habits
and
superinduced
nature
of
the
flesh
;
but
by
little
and
little
it
falls
off
,
like
the
finest
thread
twisted
upon
the
traces
of
a
chariot
;
it
cannot
hold
long
.
6.
Beyond
all
this
,
some
choose
excellent
guides
,
and
stand
within
the
restraints
of
modesty
,
and
a
severe
Monitor
;
and
the
Spirit
of
God
hath
put
a
veile
upon
our
spirits
,
and
by
modesty
in
women
and
young
persons
,
by
reputation
in
the
more
aged
,
and
by
honour
in
the
more
noble
,
and
by
conscience
in
all
,
have
fortified
the
spirit
of
Man
,
that
men
dare
not
prevaricate
their
duty
though
they
be
tempted
strongly
,
and
invited
perpetually
;
and
this
is
a
partition
wall
that
separates
the
spirit
from
the
flesh
,
and
keeps
it
in
its
proper
strengths
and
retirements
.
But
here
the
spirit
of
man
,
for
all
that
it
is
assisted
,
strongly
breaks
from
the
inclosure
,
and
runnes
into
societies
of
flesh
,
and
sometimes
despises
reputation
,
and
sometimes
supplies
it
with
little
arts
of
flattery
,
and
self-love
,
and
is
modest
as
long
as
it
can
be
secret
,
and
when
it
is
discovered
,
it
growes
impudent
;
and
a
man
shelters
himselfe
in
crouds
and
heaps
of
sinners
,
and
beleeves
that
it
is
no
worse
with
him
then
with
other
mighty
criminals
,
and
publick
persons
,
who
bring
sin
into
credit
amongst
fooles
and
vicious
persons
;
or
else
men
take
false
measures
of
fame
or
publick
honesty
,
and
the
world
being
broken
into
so
many
parts
of
disunion
,
and
agreeing
in
nothing
but
in
confederate
vices
,
and
grown
so
remisse
in
governments
,
and
severe
accounts
,
every
thing
is
left
so
loose
,
that
honour
and
publick
fame
,
modesty
,
and
shame
,
are
now
so
slender
guards
to
the
spirit
,
that
the
flesh
breaks
in
and
makes
most
men
more
bold
against
God
then
against
men
,
and
against
the
laws
of
Religion
,
then
of
the
Common-wealth
.
7.
When
the
spirit
is
made
willing
by
the
grace
of
God
,
the
flesh
interposes
in
deceptions
and
false
principles
.
If
you
tempt
some
man
to
a
notorious
sin
,
as
to
rebellion
,
to
deceive
his
trust
,
or
to
be
drunk
,
he
will
answer
,
he
had
rather
die
then
doe
it
:
But
put
the
sin
civilly
to
him
,
and
let
it
be
disguised
with
little
excuses
,
such
things
which
indeed
are
trifles
,
but
yet
they
are
colours
fair
enough
to
make
a
weak
pretence
,
and
the
spirit
yeelds
instantly
.
Most
men
choose
the
sin
,
if
it
be
once
disputable
whether
it
be
a
sin
or
no
?
If
they
can
but
make
an
excuse
,
or
a
colour
,
so
that
it
shall
not
rudely
dash
against
the
conscience
with
an
open
professed
name
of
Sin
,
they
suffer
the
temptation
to
doe
its
worst
.
If
you
tempt
a
man
,
you
must
tell
him
't
is
no
sin
,
or
it
is
excusable
:
this
is
not
rebellion
,
but
necessity
,
and
selfe-defence
;
it
is
not
against
my
allegiance
,
but
is
a
performing
of
my
trust
;
I
doe
it
for
my
friend
,
not
against
my
Superiour
;
I
doe
it
for
a
good
end
,
and
for
his
advantage
;
this
is
not
drunkennesse
,
but
free
mirth
,
and
fair
society
;
it
is
refreshment
,
and
entertainment
of
some
supernumerary
hours
;
but
it
is
not
a
throwing
away
my
time
,
or
neglecting
a
day
of
salvation
;
and
if
there
be
any
thing
more
to
say
for
it
,
though
it
be
no
more
then
Adams
fig-leaves
,
or
the
excuses
of
children
and
truants
,
it
shall
be
enough
to
make
the
flesh
prevail
,
and
the
spirit
not
to
be
troubled
;
for
so
great
is
our
folly
,
that
the
flesh
always
carries
the
cause
,
if
the
spirit
can
be
cousen'd
.
8.
The
flesh
is
so
mingled
with
the
spirit
,
that
we
are
forced
to
make
distinctions
in
our
appetite
,
to
reconcile
our
affections
to
God
and
Religion
,
lest
it
be
impossible
to
doe
our
duty
;
we
weep
for
our
sins
,
but
we
weep
more
for
the
death
of
our
dearest
friends
,
or
other
temporall
sadnesses
;
we
say
we
had
rather
die
then
lose
our
saith
,
and
yet
we
doe
not
live
according
to
it
;
we
lose
our
estates
and
are
impatient
,
we
lose
our
vertue
and
bear
it
well
enough
;
and
what
vertue
is
so
great
,
as
more
to
be
troubled
for
having
sin'd
,
then
for
being
asham'd
,
and
begger'd
,
and
condemn'd
to
die
?
Here
we
are
forced
to
a
distinction
:
there
is
a
valuation
of
price
,
and
a
valuation
of
sense
:
or
the
spirit
hath
one
rate
of
things
,
and
the
flesh
hath
another
;
and
what
we
beleeve
the
greatest
evill
,
does
not
alwayes
cause
to
us
the
greatest
trouble
;
which
shews
plainly
,
that
we
are
imperfect
carnall
persons
,
and
the
flesh
will
in
some
measure
prevaile
over
the
spirit
;
because
we
will
suffer
it
in
too
many
instances
,
and
cannot
help
it
in
all
.
9.
The
spirit
is
abated
and
interrupted
by
the
flesh
,
because
the
flesh
pretends
it
is
not
able
to
doe
those
ministeries
which
are
appointed
in
order
to
Religion
;
we
are
not
able
to
fast
,
or
if
we
watch
,
it
breeds
gouts
and
catarrhes
;
or
charity
is
a
grace
too
expensive
,
our
necessities
are
too
big
to
do
it
;
or
we
cannot
suffer
pain
;
and
sorrow
breeds
death
,
and
therefore
our
repentances
must
be
more
gentle
,
and
we
must
support
our selves
in
all
our
calamities
:
for
we
cannot
beare
our
crosses
without
a
freer
refreshment
,
and
this
freedome
passes
on
to
licence
,
and
many
melancholy
persons
drowne
their
sorrows
in
sin
and
forgetfulnesse
,
as
if
sin
were
more
tolerable
then
sorrow
,
and
the
anger
of
God
an
easier
load
then
a
temporall
care
:
here
the
flesh
betrayes
its
weaknesse
and
its
follies
:
For
the
flesh
complains
too
soon
,
and
the
spirit
of
some
men
like
Adam
being
too
fond
of
his
Eve
,
attends
to
all
its
murmurs
and
temptations
;
and
yet
the
flesh
is
able
to
bear
farre
more
then
is
required
of
it
in
usuall
duties
.
Custome
of
suffering
will
make
us
endure
much
,
and
feare
will
make
us
suffer
more
,
and
necessity
makes
us
suffer
any
thing
;
and
lust
and
desire
makes
us
to
endure
more
then
God
is
willing
we
should
;
and
yet
we
are
nice
,
and
tender
,
and
indulgent
to
our
weaknesses
,
till
our
weaknesses
grow
too
strong
for
us
.
And
what
shall
we
doe
to
secure
our
duty
,
and
to
be
delivered
of
our selves
,
that
the
body
of
death
which
we
bear
about
us
may
not
destroy
the
life
of
the
spirit
?
I
have
all
this
while
complain'd
,
and
you
see
not
without
cause
;
I
shall
afterwards
tell
you
the
remedies
for
all
this
evill
.
In
the
mean
time
,
let
us
have
but
mean
opinions
of
our selves
;
let
us
watch
every
thing
of
our selves
as
of
suspected
persons
,
and
magnifie
the
grace
of
God
,
and
be
humbled
for
our
stock
and
spring
of
follies
,
and
let
us
look
up
to
him
who
is
the
fountaine
of
grace
and
spirituall
strengths
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
pray
that
God
would
give
us
what
we
ask
,
and
what
we
ask
not
;
for
we
want
more
helps
then
we
understand
,
and
we
are
neerer
to
evill
then
we
perceive
,
and
we
bear
sin
and
death
about
us
,
and
are
in
love
with
it
;
and
nothing
comes
from
us
but
false
principles
,
and
silly
propositions
,
and
weak
discourses
,
and
startings
from
our
holy
purposes
,
and
care
of
our
bodies
,
and
of
our
palates
,
and
the
lust
of
the
lower
belly
;
these
are
the
imployment
of
our
lives
;
but
if
wee
design
to
live
happily
and
in
a
better
place
,
it
must
be
otherwise
with
us
;
we
must
become
new
creatures
,
and
have
another
definition
,
and
have
new
strengths
,
which
we
can
onely
derive
from
God
,
whose
grace
is
sufficient
for
us
,
and
strong
enough
to
prevail
over
all
our
follies
and
infirmities
.
SERMON
,
XI
.
Part
II.
IF
it
be
possible
to
cure
an
evill
nature
,
we
must
inquire
after
remedies
for
all
this
mischief
.
In
order
to
which
I
shall
consider
;
1.
That
since
it
is
our
flesh
and
bloud
that
is
the
principle
of
mischief
,
we
must
not
think
to
have
it
cured
by
washings
and
light
medicaments
;
the
Physitian
that
went
to
cure
the
Hectick
with
quick-silver
and
fasting
spittle
,
did
his
Patient
no
good
,
but
himself
became
a
proverb
;
and
he
that
by
easie
prayers
and
a
seldome
fast
,
by
the
scattering
of
a
little
almes
,
and
the
issues
of
some
more
naturall
vertue
thinks
to
cure
his
evill
nature
,
does
fortifie
his
indisposition
,
as
a
stick
is
hardened
by
a
little
fire
,
which
by
a
great
one
is
devoured
.
Quanto
satius
est
mentem
potius
eluere
quae
malis
cupiditatibus
Lactantius
.
sordidatur
,
&
uno
virtutis
ac
fidei
lavacro
universa
vitia
depellere
?
Better
it
is
by
an
intire
body
of
vertue
,
by
a
living
and
active
faith
to
cleanse
the
minde
from
every
vice
,
and
to
take
off
all
superinduced
habits
of
sin
;
Quod
qui
fecerit
,
quamlibet
inquinatum
ac
sordidum
corpus
gerat
,
satis
purus
est
.
If
we
take
this
course
,
although
our
body
is
foul
,
and
our
affections
unquiet
,
and
our
rest
discomposed
,
yet
we
shall
be
masters
of
our
resolution
,
and
clean
from
habituall
sins
,
and
so
cure
our
evill
nature
.
For
our
nature
was
not
made
evill
but
by
our selves
;
but
yet
we
are
naturally
evill
,
that
is
,
by
a
superinduced
nature
;
just
as
drunkards
and
intemperate
persons
have
made
it
necessary
to
drink
extremely
,
and
their
nature
requires
it
,
and
it
is
health
to
them
;
they
dye
without
it
,
because
they
have
made
to
themselves
a
new
constitution
,
and
another
nature
,
but
much
worse
then
that
which
God
made
;
their
sin
made
this
new
nature
;
and
this
new
nature
makes
sin
necessary
and
unavoidable
:
so
it
is
in
all
other
instances
;
Our
nature
is
evill
,
because
we
have
spoil'd
it
;
and
therefore
the
removing
the
sin
which
we
have
brought
in
,
is
the
way
to
cure
our
nature
:
for
this
evill
nature
is
not
a
thing
which
we
cannot
avoid
;
we
made
it
,
and
therefore
we
must
help
it
;
but
as
in
the
superinducing
this
evill
nature
,
we
were
thrust
forward
by
the
world
and
the
Devill
,
by
all
objects
from
without
,
and
weaknesse
from
within
;
so
in
the
curing
it
we
are
to
be
helped
by
God
and
his
most
holy
Spirit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
must
have
a
new
nature
put
into
us
,
which
must
be
the
principle
of
new
counsels
,
and
better
purposes
,
of
holy
actions
and
great
devotion
;
and
this
nature
is
deriv'd
from
God
,
and
is
a
grace
and
a
favour
of
heaven
.
The
same
Spirit
that
caused
the
holy
Jesus
to
be
born
after
a
new
and
strange
manner
,
must
also
descend
upon
us
and
cause
us
to
be
born
again
,
and
to
begin
a
new
life
upon
the
stock
of
a
new
nature
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Origen
,
From
him
it
first
began
that
a
divine
and
humane
nature
were
weaved
together
,
that
the
humane
nature
by
communication
with
the
celestiall
may
also
become
divine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Not
only
in
Jesus
,
but
in
all
that
first
beleeve
in
him
,
and
then
obey
him
,
living
such
a
life
as
Jesus
taught
:
and
this
is
the
summe
totall
of
the
whole
design
;
As
we
have
liv'd
to
the
flesh
,
so
we
must
hereafter
live
to
the
spirit
:
as
our
nature
hath
been
flesh
,
not
only
in
its
originall
,
but
in
habits
and
affection
;
so
our
nature
must
be
spirit
in
habit
and
choice
,
in
design
and
effectuall
prosecutions
;
for
nothing
can
cure
our
old
death
,
but
this
new
birth
;
and
this
is
the
recovery
of
our
nature
,
and
the
restitution
of
our
hopes
,
and
therefore
the
greatest
joy
of
mankinde
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Euripides
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
a
fine
thing
to
see
the
light
of
this
sun
,
and
it
is
pleasant
to
see
the
storm
allayed
and
turned
into
a
smooth
sea
and
a
fresh
gale
;
our
eyes
are
pleased
to
see
the
earth
begin
to
live
,
and
to
produce
her
little
issues
with
particolour'd
coats
:
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nothing
is
so
beauteous
as
to
see
a
new
birth
in
a
childlesse
family
;
And
it
is
excellent
to
hear
a
man
discourse
the
hidden
things
of
Nature
,
and
unriddle
the
perplexities
of
humane
notices
and
mistakes
;
it
is
comely
to
see
a
wise
man
sit
in
the
gates
of
the
City
,
and
give
right
judgement
in
difficult
causes
:
But
all
this
is
nothing
to
the
excellencies
of
a
new
birth
;
to
see
the
old
man
carryed
forth
to
funerall
with
the
solemn
tears
of
repentance
,
and
buryed
in
the
grave
of
Jesus
,
and
in
his
place
a
new
creation
to
arise
,
a
new
heart
,
and
a
new
understanding
,
and
new
affections
,
and
excellent
appetites
:
for
nothing
lesse
then
this
can
cure
all
the
old
distempers
.
2.
Our
life
,
and
all
our
discourses
,
and
every
observation
,
and
a
state
of
reason
,
and
a
union
of
sober
counsels
,
are
too
little
to
cure
a
peevish
spirit
,
and
a
weak
reasoning
,
and
silly
principles
,
and
accursed
habits
,
and
evill
examples
,
and
perverse
affections
,
and
a
whole
body
of
sin
and
death
.
It
was
well
said
in
the
Comedy
.
Nunquam
ita
quisquam
bene
subductâ
ratione
ad
vitam
fuit
,
Quin
aetas
,
usus
semper
aliquid
apportet
novi
,
Aliquid
moneat
;
ut
illa
quae
scire
credas
,
nescias
,
Et
quae
tibi
putas
prima
,
in
experiundo
repudies
.
Men
at
first
think
themselves
wise
,
and
are
alwaies
most
confident
when
they
have
the
least
reason
;
and
to
morrow
they
begin
to
perceive
yesterdayes
folly
,
and
yet
they
are
not
wise
;
But
as
the
little
Embryo
in
the
naturall
sheet
and
lap
of
its
mother
,
first
distinguishes
into
a
little
knot
,
and
that
in
time
will
be
the
heart
,
and
then
into
a
bigger
bundle
,
which
after
some
dayes
abode
grows
into
two
little
spots
,
and
they
if
cherished
by
nature
will
become
eyes
,
and
each
part
by
order
commences
into
weak
principles
,
and
is
preserved
with
natures
greatest
curiosity
;
that
it
may
assist
first
to
distinction
,
then
to
order
,
next
to
usefulnesse
,
and
from
thence
to
strength
,
till
it
arrive
at
beauty
,
and
a
perfect
creature
:
so
are
the
necessities
,
and
so
are
the
discourses
of
men
;
we
first
learn
the
principles
of
reason
,
which
breaks
obscurely
through
a
clond
,
and
brings
a
little
light
,
and
then
we
discern
a
folly
,
and
by
little
and
little
leave
it
,
till
that
enlightens
the
next
corner
of
the
soul
;
and
then
there
is
a
new
discovery
;
but
the
soul
is
still
in
infancy
and
childish
follies
;
and
every
day
does
but
the
work
of
one
day
;
but
therefore
art
,
and
use
,
experience
,
and
reason
,
although
they
do
something
,
yet
they
cannot
do
enough
;
there
must
be
something
else
:
But
this
is
to
be
wrought
by
a
new
principle
,
that
is
,
by
the
Spirit
of
grace
:
Nature
and
reason
alone
cannot
do
it
,
and
therefore
the
proper
cure
is
to
be
wrought
by
those
generall
means
of
inviting
and
cherishing
,
of
getting
and
entertaining
Gods
Spirit
,
which
when
we
have
observed
,
we
may
account
our selves
sufficiently
instructed
toward
the
repair
of
our
breaches
,
and
the
reformation
of
our
evill
nature
.
1.
The
first
great
instrument
of
changing
our
whole
nature
into
the
state
of
grace
,
flesh
into
the
spirit
,
is
a
firm
belief
,
and
a
perfect
assent
to
,
and
hearty
entertainment
of
the
promises
of
the
Gospell
;
for
holy
Scripture
speaks
great
words
concerning
faith
.
It
quenches
the
fiery
darts
of
the
Devill
,
saith
St.
Paul
,
it
overcomes
the
world
,
Ephes.
4.
16.
saith
St.
John
,
it
is
the
fruit
of
the
Spirit
,
and
the
parent
of
love
,
it
1
Ioh.
5.
4.
is
obedience
,
and
it
is
humility
,
and
it
is
a
shield
,
and
it
is
a
brestplate
,
and
a
work
,
and
a
mysterie
,
it
is
a
fight
and
it
is
a
victory
,
it
is
a
pleasing
God
,
and
it
is
that
whereby
the
just
do
live
;
by
faith
we
are
purified
,
and
by
faith
we
are
sanctified
,
and
by
faith
we
are
justified
,
and
by
faith
we
are
saved
:
by
this
we
have
accesse
to
the
throne
of
grace
,
and
by
it
our
prayers
shall
prevail
for
the
sick
,
by
it
we
stand
,
and
by
it
we
walk
,
and
by
this
Christ
dwels
in
our
hearts
,
and
by
it
all
the
miracles
of
the
Church
have
been
done
;
it
gives
great
patience
to
suffer
,
and
great
confidence
to
hope
,
and
great
strength
to
do
,
and
infallible
certainty
to
enjoy
the
end
of
all
our
faith
,
and
satisfaction
of
all
our
hopes
,
and
the
reward
of
all
our
labours
,
even
the
most
mighty
price
of
our
high
calling
:
and
if
faith
be
such
a
magazine
of
spirituall
excellencies
,
of
such
universall
efficacy
,
nothing
can
be
a
greater
antidote
against
the
venome
of
a
corrupted
nature
.
But
then
this
is
not
a
grace
seated
finally
in
the
understanding
,
but
the
principle
that
is
designed
to
,
and
actually
productive
of
a
holy
life
;
It
is
not
only
a
beleeving
the
propositions
of
Scripture
as
we
beleeve
a
proposition
in
the
Metaphysicks
,
concerning
which
a
man
is
never
the
honester
whether
it
be
true
of
false
;
but
it
is
a
beleef
of
things
that
concern
us
infinitely
,
things
so
great
that
if
they
be
so
true
as
great
,
no
man
that
hath
his
reason
and
can
discourse
,
that
can
think
and
choose
,
that
can
desire
and
work
towards
an
end
,
can
possibly
neglect
.
The
great
object
of
our
faith
,
to
which
all
other
articles
do
minister
,
is
,
resurrection
of
our
bodies
and
souls
to
eternall
life
,
and
glories
infinite
.
Now
is
it
possible
that
a
man
that
beleeves
this
,
and
that
he
may
obtain
it
for
himself
,
and
that
it
was
prepared
for
him
,
and
that
God
desires
to
give
it
him
,
that
he
can
neglect
and
despise
it
,
and
not
work
for
it
,
and
perform
such
easie
conditions
upon
which
it
may
be
obtained
?
Are
not
most
men
of
the
world
made
miserable
at
a
lesse
price
then
a
thousand
pound
a
year
?
Do
not
all
the
usurers
and
merchants
,
all
tradesmen
and
labourers
under
the
Sun
toil
and
care
,
labour
and
contrive
,
venture
and
plot
for
a
little
money
,
and
no
man
gets
,
and
scarce
any
man
desires
so
much
of
it
as
he
can
lay
upon
three
acres
of
ground
;
not
so
much
of
will
fill
a
great
house
;
and
is
this
sum
,
that
is
such
a
trifle
,
such
a
poor
limited
heap
of
dirt
,
the
reward
of
all
the
labour
,
and
the
end
of
all
the
care
,
and
the
design
of
all
the
malice
,
and
the
recomponce
of
all
the
wars
of
the
world
;
and
can
it
be
imaginable
,
that
life
it self
,
and
a
long
life
,
an
eternall
and
a
happy
life
,
a
kingdome
,
a
perfect
kingdome
,
and
glorious
,
that
shall
never
have
ending
,
nor
ever
shall
be
abated
with
rebellion
,
or
fears
,
or
sorrow
,
or
care
,
that
such
a
kingdome
should
not
be
worth
the
praying
for
,
and
quitting
of
an
idle
company
,
and
a
foolish
humour
,
or
a
little
drink
,
or
a
vicious
silly
woman
for
it
?
surely
men
beleeve
no
such
thing
.
They
do
not
relye
upon
those
fine
stories
that
are
read
in
books
,
and
published
by
Preachers
,
and
allow'd
by
the
lawes
of
all
the
world
.
If
they
did
,
why
do
they
choose
intemperance
and
a
feaver
,
lust
and
shame
,
rebellion
and
danger
,
pride
and
a
fall
,
sacriledge
and
a
curse
,
gain
and
passion
,
before
humility
and
safety
,
religion
and
a
constant
joy
,
devotion
and
peace
of
conscience
,
justice
and
a
quiet
dwelling
,
charity
and
a
blessing
,
and
at
the
end
of
all
this
,
a
Kingdome
more
glorious
then
all
the
beauties
the
Sun
did
ever
see
.
Fides
est
velut
quoddam
aeternitatis
exemplar
,
praeterita
simul
&
praesentia
&
futura
sinu
quodans
vastissimo
comprehendit
,
ut
nihil
ei
praetereat
,
nil
pereat
,
praeeat
nihil
;
Now
,
Faith
is
a
certain
image
of
eternity
,
all
things
are
present
to
it
,
things
past
and
things
to
come
,
are
all
so
before
the
eyes
of
faith
,
that
he
in
whose
eye
that
candle
is
enkindled
,
beholds
heaven
as
present
,
and
sees
how
blessed
thing
it
is
to
dye
in
Gods
favour
,
and
to
be
chim'd
to
our
grave
with
the
Musick
of
a
good
conscience
.
Faith
converses
with
the
Angels
,
and
antedates
the
hymnes
of
glory
;
every
man
that
hath
this
grace
is
as
certain
that
there
are
glories
for
him
,
if
he
perseveres
in
duty
,
as
if
he
had
heard
and
sung
the
thanksgiving
Song
for
the
blessed
sentence
of
Dooms-day
.
And
therefore
it
is
no
matter
if
these
things
are
separate
and
distant
objects
;
none
but
children
and
fools
are
taken
with
the
present
trifle
,
and
neglect
a
distant
blessing
,
of
which
they
have
credible
and
beleeved
notices
.
Did
the
merchant
see
the
pearls
and
the
wealth
he
designs
to
get
in
the
trade
of
20
years
?
And
is
it
possible
that
a
childe
should
,
when
he
learns
the
first
rudiments
of
Grammar
,
know
what
excellent
things
there
are
in
learning
,
whither
he
designs
his
labour
,
and
his
hopes
?
We
labour
for
that
which
is
uncertain
,
and
distant
,
and
beleeved
,
and
hoped
for
with
many
allaies
,
and
seen
with
diminution
,
and
a
troubled
ray
;
and
what
excuse
can
there
be
that
we
do
not
labour
for
that
which
is
told
us
by
God
,
and
preach'd
by
his
holy
Son
,
and
confirmed
by
miracles
,
and
which
Christ
himself
dyed
to
purchase
,
and
millions
of
Martyrs
dyed
to
witnesse
,
and
which
we
see
good
men
,
and
wise
beleeve
with
an
assent
stronger
then
their
evidence
,
and
which
they
do
beleeve
because
they
do
love
,
and
love
because
they
do
beleeve
?
There
is
nothing
to
be
said
;
but
that
faith
which
did
enlighten
the
blind
,
and
cleanse
the
Lepers
,
and
wash'd
the
soul
of
the
Aethiopian
;
that
faith
that
cures
the
sick
,
and
strengthens
the
Paralytick
,
and
baptizes
the
Catechumens
,
and
justifies
the
faithfull
,
and
repairs
the
penitent
,
and
confirms
the
just
,
and
crowns
the
Martyrs
;
that
faith
if
it
be
true
and
proper
,
Christian
and
alive
,
active
and
effective
in
us
,
is
sufficient
to
appease
the
storm
of
our
passions
,
and
to
instruct
all
our
ignorances
,
and
to
make
us
wise
unto
salvation
;
it
will
,
if
we
let
it
do
its
first
intention
,
chastise
our
errors
,
and
discover
our
follies
,
it
will
make
us
ashamed
of
trifling
interests
,
and
violent
prosecutions
,
of
false
principles
,
and
the
evill
disguises
of
the
world
;
and
then
our
nature
will
return
to
the
innocence
and
excellency
in
which
God
first
estated
it
;
that
is
,
our
flesh
will
be
a
servant
of
the
soul
,
and
the
soul
a
servant
to
the
spirit
;
and
then
,
because
faith
makes
heaven
to
be
the
end
of
our
desires
,
and
God
the
object
of
our
love
and
worshippings
,
and
the
Scripture
the
rule
of
our
actions
,
and
Christ
our
Lord
and
Master
,
and
the
holy
Spirit
our
mighty
assistance
and
our
Counsellour
,
all
the
little
uglinesses
of
the
world
,
and
the
follies
of
the
flesh
will
be
uneasie
,
and
unsavory
,
unreasonable
,
and
a
load
;
and
then
that
grace
,
the
grace
of
faith
,
that
layes
hold
upon
the
holy
Trinity
,
although
it
cannot
understand
it
,
and
beholds
heaven
before
it
can
possesse
it
,
shall
also
correct
our
weaknesses
,
and
master
all
our
aversations
;
and
though
we
cannot
in
this
world
be
perfect
masters
,
and
triumphant
persons
,
yet
we
be
conquerors
and
more
;
that
is
,
conquerors
of
the
direct
hostility
,
&
sure
of
a
crown
to
be
revealed
in
its
due
time
.
2.
The
second
great
remedy
of
our
evill
Nature
and
of
the
loads
of
the
flesh
,
is
devotion
,
or
a
state
of
prayer
,
and
entercourse
with
God
.
For
the
gift
of
the
Spirit
of
God
,
which
is
the
great
antidote
of
our
evill
natures
,
is
properly
and
expresly
promised
to
prayer
;
If
you
who
are
evill
give
good
things
to
your
children
that
aske
you
,
how
much
Luk.
11.
13.
Mat.
7.
11.
more
shall
your
Father
from
heaven
give
his
holy
Spirit
to
them
that
aske
it
?
That
which
in
S.
Luke
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
holy
Spirit
,
is
called
in
St.
Matthew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
things
;
that
is
,
the
holy
Spirit
is
all
that
good
that
we
shall
need
towards
our
pardon
,
and
our
sanctification
,
and
our
glory
,
and
this
is
promised
to
Prayer
;
to
this
purpose
Christ
taught
us
the
Lords
Prayer
,
by
which
we
are
sufficiently
instructed
in
obtaining
this
Magazine
of
holy
and
usefull
things
.
But
Prayer
is
but
one
part
of
devotion
;
and
though
of
admirable
efficacy
towards
the
obtaining
this
excellent
promise
,
yet
it
is
to
be
assisted
by
the
other
parts
of
devotion
,
to
make
it
a
perfect
remedy
to
our
great
evill
.
He
that
would
secure
his
evill
Nature
,
must
be
a
devout
person
,
and
he
that
is
devout
,
besides
,
that
he
prayes
frequently
,
he
delights
in
it
as
it
is
a
conversation
with
God
;
he
rejoyces
in
God
,
and
esteems
him
the
light
of
his
eyes
,
and
the
support
of
his
confidence
,
the
object
of
his
love
,
and
the
desires
of
his
heart
;
the
man
is
uneasie
but
when
he
does
God
service
;
and
his
soul
is
at
peace
and
rest
when
he
does
what
may
be
accepted
:
and
this
is
that
which
the
Apostle
counsels
,
and
gives
in
precept
;
Rejoyce
in
the
Lord
alwaies
,
and
again
I
say
rejoyce
;
that
Phil.
4.
4.
is
,
as
the
Levites
were
appointed
to
rejoyce
,
because
God
was
their
portion
in
tithes
and
offerings
,
so
now
that
in
the
spirituall
sense
God
is
our
portion
,
we
should
rejoyce
in
him
,
and
make
him
our
inheritance
,
and
his
service
our
imployment
,
and
the
peace
of
conscience
to
be
our
rest
,
and
then
it
is
impossible
we
should
be
any
longer
slaves
to
sin
,
and
afflicted
by
the
baser
imployments
of
the
flesh
,
or
carry
burdens
for
the
Devill
;
and
therefore
the
Scholiast
upon
Juvenal
observed
well
,
Nullum
malum
gaudium
est
,
No
true
joy
can
be
evill
;
and
therefore
it
was
improperly
said
of
Virgil
,
Mala
gaudia
mentis
,
calling
lust
and
wilde
desires
,
the
evill
joyes
of
the
minde
;
Gaudium
enim
nisi
sapienti
non
contingere
,
said
Seneca
,
none
but
a
wise
and
a
good
man
can
truly
rejoyce
;
The
evill
laugh
loud
,
and
sigh
deeply
,
they
drink
drunk
,
and
forget
their
sorrowes
,
and
all
the
joyes
of
an
evill
man
is
only
arts
of
forgetfulnesse
,
devices
to
cover
their
sorrow
,
and
make
them
not
see
their
death
,
and
its
affrighting
circumstances
;
but
the
heart
never
can
rejoyce
,
and
be
secure
,
be
pleased
and
be
at
rest
,
but
when
it
dwels
with
holinesse
:
the
joyes
that
come
from
thence
are
safe
and
great
,
unchangeable
and
unabated
,
healthfull
and
holy
;
and
this
is
true
joy
:
and
this
is
that
which
can
cure
all
the
little
images
of
pleasure
,
and
temptation
which
debauch
our
nature
,
and
make
it
dwell
with
hospitals
,
in
the
region
of
diseases
and
evill
sorrowes
.
St.
Gregory
well
observed
the
difference
:
saying
,
that
Corporall
pleasures
when
we
have
them
not
,
inkindle
a
flame
and
a
burning
desire
in
the
heart
,
and
make
a
man
very
miserable
,
before
he
tasts
them
;
the
appetite
to
them
is
like
thirst
and
the
desires
of
a
feaver
,
the
pleasure
of
drinking
will
not
pay
for
the
pain
of
the
desire
;
and
when
they
are
enjoyed
,
they
instantly
breed
satiety
and
a
loathing
.
But
spirituall
rejoycings
,
and
delights
are
loathed
by
them
that
have
them
not
,
and
despised
by
them
that
never
felt
them
;
but
when
they
are
once
tasted
they
increase
the
appetite
and
swell
it
to
bigger
capacities
;
and
the
more
they
are
eaten
,
the
more
they
are
desired
,
and
cannot
become
a
wearinesse
because
they
satisfie
all
the
way
,
and
only
increase
the
desire
,
because
themselves
grow
bigger
and
more
amiable
.
And
therefore
when
this
new
and
stranger
appetite
,
and
consequent
joy
arises
in
the
heart
of
man
,
it
so
fils
all
the
faculties
,
that
there
is
no
gust
,
no
desire
left
for
toads
and
vipers
,
for
hemlock
and
the
deadly
night-shade
.
Sirenas
,
hilarem
navigantium
poenam
,
Blandásque
mortes
,
gaudiúmque
crudele
,
Quas
nemo
quondam
deserebat
auditas
,
Prudens
Ulysses
dicitur
reliquisse
.
Then
a
man
can
hear
the
musick
of
songs
and
dances
,
and
think
them
to
be
heathenish
noises
;
and
if
he
be
engaged
in
the
society
of
a
woman
singer
,
he
can
be
as
unconcerned
as
a
marble
statue
;
he
can
be
at
a
feast
and
not
be
defil'd
,
he
can
passe
through
theatres
as
through
a
street
;
then
he
can
look
on
money
as
his
servant
,
nec
distant
aera
lupinis
,
he
can
use
it
as
the
Greeks
did
their
sharp
coins
,
to
cast
accounts
withall
,
and
not
from
thence
take
the
accounts
of
his
wealth
or
his
felicity
.
If
you
can
once
obtain
but
to
delight
in
prayer
,
and
to
long
for
the
day
of
a
Communion
,
and
to
be
pleased
with
holy
meditation
,
and
to
desire
Gods
grace
with
great
passion
,
and
an
appetite
keen
as
a
Wolf
upon
the
cold
plains
of
the
North
;
If
you
can
delight
in
Gods
love
,
and
consider
concerning
his
providence
,
and
busie
your selves
in
the
pursuit
of
the
affairs
of
his
Kingdome
,
then
you
have
the
grace
of
devotion
,
and
your
evill
nature
shall
be
cured
.
3.
Because
this
great
cure
is
to
be
wrought
by
the
Spirit
of
God
,
which
is
a
new
nature
in
us
,
we
must
endevour
to
abstain
from
those
things
which
by
a
speciall
malignity
are
directly
opposite
to
the
spirit
of
reason
,
and
the
spirit
of
grace
;
and
those
are
drunkennesse
and
lust
.
He
that
is
full
of
wine
cannot
be
full
of
the
spirit
of
God
;
St.
Paul
noteth
the
hostility
.
Be
not
drunk
with
wine
,
Ephes.
5.
18.
but
be
filled
with
the
Spirit
;
a
man
that
is
a
drunkard
does
perire
cito
,
he
perishes
quickly
,
his
temptations
that
come
to
him
make
but
short
work
with
him
;
a
drunkard
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
our
English
well
expresses
it
,
it
is
a
sottishnesse
,
and
the
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
uselesse
,
senselesse
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
of
all
the
evils
of
the
world
nothing
is
worse
to
a
mans
self
,
nothing
is
more
harmfull
then
this
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Crobylus
,
it
deprives
a
wise
man
of
his
counsell
and
his
understanding
:
now
,
because
it
is
the
greatest
good
that
nature
hath
,
that
which
takes
it
away
must
needs
be
our
greatest
enemy
.
Nature
is
weak
enough
of
it self
,
but
drunkennesse
takes
from
it
all
the
little
strengths
that
are
left
to
it
,
and
destroyes
the
spirit
;
and
the
man
can
neither
have
the
strengths
of
nature
,
nor
the
strengths
of
grace
;
and
how
then
can
the
man
do
wisely
or
vertuously
?
Spiritus
sanctus
amat
sicca
corda
,
the
Spirit
of
Godloves
dry
hearts
,
said
the
Christian
Proverb
;
and
Josephus
said
of
Samson
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
appears
he
was
a
Prophet
,
or
a
man
full
of
the
Spirit
,
by
the
temperance
of
his
diet
;
and
now
that
all
the
people
are
holy
unto
the
Lord
,
they
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Plutarch
said
of
their
consecrated
persons
;
they
must
have
dry
and
sober
purities
:
for
by
this
means
their
reason
is
usefull
,
and
their
passions
not
violent
,
and
their
discourse
united
,
and
the
precious
things
of
their
memory
at
hand
,
and
they
can
pray
,
and
read
,
and
they
can
meditate
and
practise
,
and
then
they
can
learn
where
their
naturall
weaknesses
are
most
urgent
,
and
how
they
can
be
tempted
,
and
can
secure
their
aides
accordingly
;
but
how
is
it
possible
that
such
a
man
should
cure
all
the
evils
of
his
Nature
,
and
repair
the
breaches
of
Adams
sin
,
and
stop
all
the
effect
which
is
upon
him
from
all
the
evils
of
the
world
,
if
he
delights
in
seas
of
drink
,
and
is
pleased
with
the
follies
of
distemper'd
persons
,
and
laughs
loud
at
the
childish
humours
and
weak
discourses
of
the
man
that
can
do
nothing
but
that
for
which
Dionysius
slew
Antiphon
,
and
Timagenes
did
fall
from
Caesars
friendship
;
that
is
,
play
the
fool
and
abuse
his
friend
;
He
cannot
give
good
counsell
or
spend
an
hour
in
wise
sayings
;
but
half
a
day
they
can
talk
ut
foret
unde
corona
cachinnum
tollere
possit
,
to
make
the
crowd
laugh
and
consider
not
.
And
the
same
is
the
case
of
lust
;
because
it
is
exactly
contrary
to
Christ
the
King
of
Virgins
,
and
his
holy
Spirit
,
who
is
the
Prince
of
purities
and
holy
thoughts
;
it
is
a
captivity
of
the
reason
,
and
an
inraging
of
the
passions
,
it
wakons
every
night
,
and
rages
every
day
,
in
desires
passionately
and
prosecutes
violently
,
it
hinders
businesse
and
distracts
counsell
,
it
brings
jealousies
and
enkindles
wars
,
it
sins
against
the
body
,
and
weakens
the
foul
,
it
defiles
a
Temple
,
and
drives
the
holy
Spirit
forth
,
and
it
is
so
intire
a
prosecmion
of
the
follies
and
weaknesses
of
nature
,
such
a
snare
and
a
bait
to
weak
and
easie
fools
,
that
it
prevails
infinitely
,
and
rages
horribly
,
and
rules
tyrannically
;
it
is
a
very
feaver
in
the
reason
,
and
a
calenture
in
the
passions
;
and
therefore
either
it
must
be
quenched
,
or
it
will
be
impossible
to
cure
our
evill
natures
:
The
curing
of
this
is
not
the
remedy
of
a
single
evill
,
but
it
is
a
doing
violence
to
our
whole
nature
;
and
therefore
hath
in
it
the
greatest
courage
and
an
equall
conduct
,
and
supposes
spirituall
strengths
great
enough
to
contest
against
every
enemy
.
4.
Hither
is
to
be
reduced
,
that
we
avoid
all
flatterers
and
evill
company
;
for
it
was
impossible
that
Alexander
should
be
wise
and
cure
his
pride
and
his
drunkennesse
,
so
long
as
he
entertain'd
Agesius
and
Agnon
,
Bagoas
and
Demetrius
,
and
slew
Parmenio
and
Philotas
,
and
murder'd
wise
Calisthenes
for
he
that
loves
to
be
flartered
,
loves
not
to
change
his
pleasur●
;
but
had
rather
to
hear
himself
cal'd
wise
,
then
to
be
so
.
Flattery
does
bribe
an
evill
nature
,
and
corrupt
a
good
one
;
and
make
it
love
to
give
wrong
judgement
,
and
evill
sentences
;
he
that
loves
to
be
flatter'd
can
never
want
some
to
abuse
him
,
but
he
shall
alwaies
want
one
to
counsell
him
,
and
then
he
can
never
be
wise
.
5.
But
I
must
put
these
advices
into
a
heap
;
he
therefore
that
will
cure
his
evill
nature
,
must
for
himself
against
his
chiefest
lust
,
which
when
he
hath
overcome
,
the
lesser
enemies
will
come
in
of
themselves
.
He
must
endevour
to
reduce
his
affections
to
an
indifferency
;
for
all
violence
is
an
enemy
to
reason
and
counsell
,
and
is
that
state
of
disease
for
which
he
is
to
enquire
remedies
.
8.
It
is
necessary
that
in
all
actions
of
choice
he
deliberate
and
consider
,
that
he
may
never
do
that
for
which
he
must
aske
a
pardon
,
and
he
must
suffer
shame
and
smart
:
and
therefore
Cato
did
well
reprove
Aulus
Albinus
for
writing
the
Roman
story
in
the
Greek
tongue
,
of
which
he
had
but
imperfect
knowledge
;
and
himself
was
put
to
make
his
Apologie
for
so
doing
;
Cato
told
him
that
he
was
mightily
in
love
with
a
fault
,
that
he
had
rather
beg
a
pardon
then
be
innocent
;
Who
forc'd
him
to
need
the
pardon
?
And
when
beforehand
we
know
we
must
change
from
what
we
are
or
do
worse
,
it
is
a
better
compendium
not
to
enter
in
from
whence
we
must
uneasily
retire
.
9.
In
all
the
contingencies
of
chance
and
variety
of
action
,
remember
that
thou
art
the
maker
of
thy
own
fortune
,
and
of
thy
own
sin
;
charge
not
God
with
it
either
before
or
after
;
The
violence
of
thy
own
passion
is
no
superinduced
necessity
from
him
,
and
the
events
of
providence
in
all
its
strange
variety
can
give
no
authority
or
patronage
to
a
foul
forbidden
action
,
though
the
next
chance
of
war
or
fortune
be
prosperous
and
rich
.
An
Egyptian
robber
sleeping
under
a
rotten
wall
was
awaken'd
by
Serapis
,
and
sent
away
from
the
ruine
;
but
being
quit
from
the
danger
,
and
seeing
the
wall
to
slide
,
thought
that
the
Daemon
lov'd
his
crime
,
because
he
had
so
strangely
preserved
him
from
a
sudden
and
a
violent
death
.
But
Serapis
told
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
saved
you
from
the
wall
to
reserve
you
for
the
wheel
;
from
a
short
and
a
private
death
,
to
a
painfull
and
disgracefull
;
and
so
it
is
very
frequently
in
the
event
of
humane
affairs
:
men
are
saved
from
one
death
,
and
reserved
for
another
;
or
are
preserved
here
to
be
destroyed
hereafter
;
and
they
that
would
judge
of
actions
by
events
,
must
stay
till
all
events
are
passed
;
that
is
,
till
all
their
posterity
be
dead
,
and
the
sentence
is
given
at
Dooms-day
;
in
the
mean
time
,
the
evils
of
our
nature
are
to
be
look'd
upon
without
all
accidentall
appendages
;
as
they
are
in
themselves
,
as
they
have
an
irregularity
and
disorder
,
an
unreasonablenesse
and
a
sting
;
and
be
sure
to
relye
upon
nothing
,
but
the
truth
of
lawes
and
promises
;
and
take
severe
accounts
by
those
lines
which
God
gave
us
on
purpose
to
reprove
our
evill
habits
and
filthy
inclinations
.
Men
that
are
not
willing
to
be
cured
are
glad
of
any
thing
to
cousen
them
;
but
the
body
of
death
cannot
be
taken
off
from
us
,
unlesse
we
be
honest
in
our
purposes
and
severe
in
our
counsels
,
and
take
just
measures
,
and
glorifie
God
,
and
set
our selves
against
our selves
,
that
we
may
be
changed
into
the
likenesse
of
the
sons
of
God
.
9.
Avoid
all
delay
in
the
counsels
of
Religion
.
Because
the
aversation
and
perversnesse
of
a
childes
nature
may
be
corrected
easily
;
but
every
day
of
indulgence
and
excuse
increases
the
evill
,
and
makes
it
still
more
naturall
,
and
still
more
necessary
.
10.
Learn
to
despise
the
world
;
or
,
which
is
a
better
compendium
in
the
duty
,
learn
but
truly
to
understand
it
;
for
it
is
a
cousenage
all
the
way
;
the
head
of
it
is
a
rainbow
,
and
the
face
of
it
is
flattery
;
its
words
are
charmes
,
and
all
its
stories
are
false
;
its
body
is
a
shadow
,
and
its
hands
do
knit
spiders
webs
;
it
is
an
image
and
a
noise
,
with
a
Hyaena's
lip
and
a
Serpents
tail
;
it
was
given
to
serve
the
needs
of
our
nature
,
and
in
stead
of
doing
it
,
it
creates
strange
appetites
,
and
nourishes
thirsts
and
feavers
;
it
brings
care
and
debauches
our
nature
,
and
brings
shame
and
death
as
the
reward
of
all
our
cares
.
Our
nature
is
a
disease
,
and
the
world
does
nourish
it
;
but
if
you
leave
to
feed
upon
such
unwholesome
diet
,
your
nature
reverts
to
its
first
purities
,
and
to
the
entertainments
of
the
grace
of
God
.
4.
I
am
now
to
consider
,
how
farre
the
infirmities
of
the
flesh
can
be
innocent
,
and
consist
with
the
spirit
of
grace
.
For
all
these
counsels
are
to
be
entertain'd
into
a
willing
spirit
,
and
not
only
so
,
but
into
an
active
:
and
so
long
as
the
spirit
is
only
willing
,
the
weaknesse
of
the
flesh
will
in
many
instances
become
stronger
then
the
strengths
of
the
spirit
.
For
he
that
hath
a
good
will
,
and
does
not
do
good
actions
which
are
required
of
him
,
is
hindred
,
but
not
by
God
that
requires
them
,
and
therefore
by
himself
,
or
his
worst
enemy
.
But
the
measures
of
this
question
are
these
.
1.
If
the
flesh
hinders
us
of
our
duty
,
it
is
our
enemy
;
and
then
our
misery
is
not
,
that
the
flesh
is
weak
,
but
that
it
is
too
strong
;
But
2.
when
it
abates
the
degrees
of
duty
and
stops
its
growth
,
or
its
passing
on
to
action
and
effect
,
then
it
is
weak
,
but
not
directly
,
nor
alwaies
criminall
.
But
to
speak
particularly
.
If
our
flesh
hinders
us
of
any
thing
that
is
a
direct
duty
,
and
prevails
upon
the
spirit
to
make
it
do
an
evill
action
,
or
contract
an
evill
habit
,
the
man
is
in
a
state
of
bondage
and
sin
:
his
flesh
is
the
mother
of
corruption
,
and
an
enemy
to
God
.
It
is
not
enough
to
say
,
I
desire
to
serve
God
,
and
cannot
as
I
would
:
I
would
fain
love
God
above
all
the
things
in
the
world
,
but
the
flesh
hath
appetites
of
its
own
that
must
be
served
:
I
pray
to
be
forgiven
as
I
forgive
others
;
but
flesh
and
bloud
cannot
put
up
such
an
injury
:
for
know
that
no
infirmity
,
no
unavoidable
accident
,
no
necessity
,
no
poverty
,
no
businesse
can
hinder
us
from
the
love
of
God
,
or
forgiving
injuries
,
or
being
of
a
religious
and
a
devout
spirit
;
Poverty
and
the
intrigues
of
the
world
are
things
that
can
no
more
hinder
the
spirit
in
these
duties
,
then
a
strong
enemy
can
hinder
the
sun
to
shine
,
or
the
clouds
to
drop
rain
.
These
things
which
God
requires
of
us
,
and
exacts
from
us
with
mighty
penalties
,
these
he
hath
made
us
able
to
perform
;
for
he
knows
that
we
have
no
strength
but
what
he
gives
us
;
and
therefore
as
he
binds
burdens
upon
our
shoulders
,
so
he
gives
us
strength
to
bear
them
;
and
therefore
he
that
sayes
he
cannot
forgive
,
sayes
only
that
his
lust
is
stronger
then
his
religion
;
his
flesh
prevails
upon
his
spirit
.
For
what
necessity
can
a
man
have
to
curse
him
whom
he
cals
enemy
?
or
to
sue
him
,
or
kill
him
,
or
do
him
any
spite
?
A
man
may
serve
all
his
needs
of
nature
,
though
he
does
nothing
of
all
this
;
and
if
he
be
willing
,
what
hinders
him
to
love
,
to
pardon
to
wish
well
,
to
desire
?
The
willing
is
the
doing
in
this
case
;
and
he
that
sayes
he
is
willing
to
do
his
duty
,
but
he
cannot
,
does
not
understand
what
he
sayes
.
For
all
the
duty
of
the
inner
man
consists
in
the
actions
of
the
will
,
and
there
they
are
seated
,
and
to
it
all
the
inferiour
faculties
obey
in
those
things
which
are
direct
emanations
,
and
effects
of
will
.
He
that
desires
to
love
God
,
does
love
him
;
indeed
men
are
often
cousened
with
pretences
,
and
in
some
good
mood
are
warm'd
with
a
holy
passion
,
but
it
signifies
nothing
;
because
they
will
not
quit
the
love
of
Gods
enemies
;
and
therefore
they
do
not
desire
,
what
they
say
they
doe
:
but
if
the
will
and
heart
be
right
,
and
not
false
and
dissembling
,
this
duty
is
,
or
will
be
done
infallibly
.
2.
If
the
spirit
and
the
heart
be
willing
,
it
will
passe
on
to
outward
actions
in
all
things
where
it
ought
,
or
can
.
He
that
hath
a
charitable
soul
will
have
a
charitable
hand
;
and
will
give
his
money
to
the
poor
,
as
he
hath
given
his
heart
to
God
:
For
these
things
which
are
in
our
hand
are
under
the
power
of
our
will
,
and
therefore
are
to
be
commanded
by
it
.
He
that
sayes
to
the
naked
,
be
warm
and
cloathed
,
and
gives
him
not
the
garment
that
lies
by
him
,
or
money
to
buy
one
,
mocks
God
,
and
the
poor
,
and
himself
.
Nequam
illud
verbum
est
,
bene
vult
,
nisi
qui
bene
facit
,
said
the
Comedy
;
It
Trinummus
.
is
an
evill
saying
,
he
wishes
well
,
unlesse
he
do
well
.
3.
Those
things
which
are
not
in
our
power
,
that
is
,
such
things
in
which
the
flesh
is
inculpably
weak
,
or
naturally
,
or
politically
disabled
,
the
will
does
the
work
of
the
outward
and
of
the
inward
man
;
we
cannot
cloath
Christs
body
,
he
needs
it
not
;
and
we
cannot
approach
so
sacred
and
separate
a
presence
;
but
if
we
desire
to
do
it
,
it
is
accounted
as
if
we
had
.
The
ignorant
man
cannot
discourse
wisely
and
promote
the
interest
of
souls
,
but
he
can
love
souls
,
and
desire
their
felicity
;
though
I
cannot
build
Hospitals
and
Colledges
,
or
pour
great
summes
of
money
into
the
lap
of
the
poor
,
yet
if
I
incourage
others
and
exhort
them
,
if
I
commend
and
promote
the
work
,
I
have
done
the
work
of
a
holy
Religion
.
For
in
these
and
the
like
cases
,
the
outward
work
is
not
alwaies
set
in
our
power
;
and
therefore
without
our
fault
is
omitted
,
and
can
be
supplied
by
that
which
is
in
our
power
.
4.
For
that
is
the
last
caution
,
concerning
this
question
.
No
man
is
to
be
esteemed
of
a
willing
spirit
,
but
he
that
endevours
to
doe
the
outward
work
,
or
to
make
all
the
supplies
that
he
can
;
not
only
by
the
forwardnesse
of
his
spirit
,
but
by
the
compensation
of
some
other
charities
,
or
devotion
,
or
religion
.
Silver
and
gold
have
I
none
,
and
therefore
I
can
give
you
none
:
But
I
wish
you
well
;
How
will
that
appear
?
why
thus
,
Such
as
I
have
I
will
give
you
:
Rise
up
and
walk
.
I
cannot
give
you
gold
,
but
I
can
give
you
counsell
;
I
cannot
relieve
your
need
,
but
I
can
relieve
your
sadnesse
;
I
cannot
cure
you
,
but
I
can
comfort
you
;
I
cannot
take
away
your
poverty
,
but
I
can
ease
your
spirit
;
and
God
accepts
us
(
saith
the
Apostle
)
according
to
what
a
man
hath
,
and
not
according
to
what
he
hath
not
.
Only
as
our
desires
are
great
,
and
our
spirits
are
willing
,
so
we
shall
finde
wayes
to
make
supply
of
our
want
of
ability
and
expressed
liberality
.
Et
labor
ingenium
misero
dedit
,
&
sua
quemque
Advigilare
sibi
jussit
fortuna
premendo
.
What
the
poor
mans
need
will
make
him
do
,
that
also
the
good
mans
charity
will
;
it
will
finde
out
wayes
and
artifices
of
relief
,
in
kinde
,
or
in
value
;
in
comfort
,
or
in
prayers
;
in
doing
it
himself
,
or
procuring
others
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
necessity
of
our
fortune
,
and
the
willingnesse
of
our
spirits
will
do
all
this
;
all
that
it
can
,
and
something
that
it
cannot
;
You
have
relieved
the
Saints
(
saith
St.
Paul
)
according
to
your
power
,
yea
and
beyond
your
power
;
Only
let
us
be
carefull
in
all
instances
,
that
we
yeeld
not
to
the
weaknesse
of
the
flesh
,
nor
listen
to
its
fair
pretences
;
for
the
flesh
can
do
more
then
it
sayes
,
we
can
do
more
then
we
think
we
can
;
and
if
we
doe
some
violence
to
the
flesh
,
to
our
affairs
,
and
to
the
circumstances
of
our
fortune
,
for
the
interest
of
our
spirit
,
we
shall
make
our
flesh
usefull
,
and
the
spirit
strong
,
the
flesh
and
its
weaknesse
shall
no
more
be
an
objection
,
but
shall
comply
,
and
co-operate
,
and
serve
all
the
necessities
of
the
spirit
.
Sermon
,
XII
.
Of
Lukewarmnesse
,
and
Zeal
:
OR
SPIRITVALL
TERROVR
.
Part
I.
Jer.
48.
10.
vers.
first
part
.
Cursed
be
he
that
doth
the
work
of
the
Lord
deceitfully
.
CHrists
Kingdome
being
in
order
to
the
Kingdome
of
his
Father
,
which
shall
be
manifest
at
the
day
of
Judgement
,
must
therefore
be
spirituall
,
because
then
it
is
,
that
all
things
must
become
spirituall
,
not
only
by
way
of
eminency
,
but
by
intire
constitution
and
perfect
change
of
natures
.
Men
shall
be
like
Angels
,
and
Angels
shall
be
comprehended
in
the
lap
of
spirituall
and
eternall
felicities
;
the
soul
shall
not
understand
by
materiall
phantasmes
,
neither
be
served
by
the
provisions
of
the
body
,
but
the
body
it self
shall
become
spirituall
,
and
the
eye
shall
see
intellectuall
objects
,
and
the
mouth
shall
feed
upon
hymns
and
glorifications
of
God
;
the
belly
shall
be
then
satisfied
by
the
fulnesse
of
righteousnesse
,
and
the
tongue
shall
speak
nothing
but
praises
,
and
the
propositions
of
a
celestiall
wisdome
;
the
motion
shall
be
the
swiftnesse
of
an
Angell
;
and
it
shall
be
cloathed
with
white
as
with
a
garment
:
Holinesse
is
the
Sun
,
and
righteousnesse
is
the
Moon
in
that
region
;
our
society
shall
be
Quires
of
singers
,
and
our
conversation
wonder
;
contemplation
shall
be
our
food
,
and
love
shall
be
the
wine
of
elect
souls
;
and
as
to
every
naturall
appetite
there
is
now
proportion'd
an
object
,
crasse
,
materiall
,
unsatisfying
,
and
allayed
with
sorrow
and
uneasinesse
:
so
there
be
new
capacities
and
equall
objects
,
the
desires
shall
be
fruition
,
and
the
appetite
shall
not
suppose
want
,
but
a
faculty
of
delight
,
and
an
unmeasureable
complacency
:
the
will
and
the
understanding
,
love
and
wonder
,
joyes
every
day
and
the
same
forever
;
this
shall
be
their
state
who
shall
be
accounted
worthy
of
the
resurrection
to
this
life
;
where
the
body
shall
be
a
partner
,
but
no
servant
;
where
it
shall
have
no
work
of
its
own
,
but
it
shall
rejoyce
with
the
soul
;
where
the
soul
shall
rule
without
resistance
,
or
an
enemy
,
and
we
shall
be
fitted
to
enjoy
God
who
is
the
Lord
and
Father
of
spirits
.
In
this
world
we
see
it
is
quite
contrary
:
we
long
for
perishing
meat
,
and
fill
our
stomachs
with
corruption
;
we
look
after
white
and
red
,
and
the
weaker
beauties
of
the
night
;
we
are
passionate
after
rings
and
seals
,
and
inraged
at
the
breaking
of
a
Crystall
;
we
delight
in
the
society
of
fools
and
weak
persons
;
we
laugh
at
sin
,
and
contrive
mischiefs
;
and
the
body
rebels
against
the
soul
,
and
carries
the
cause
against
all
its
just
pretences
;
and
our
soul
it self
is
above
half
of
it
earth
,
and
stone
in
its
affections
,
and
distempers
;
our
hearts
are
hard
,
and
inflexible
to
the
softer
whispers
of
mercy
and
compassion
,
having
no
loves
for
any
thing
but
strange
flesh
,
and
heaps
of
money
,
and
popular
noises
,
for
misery
and
folly
;
and
therefore
we
are
a
huge
way
off
from
the
Kingdome
of
God
,
whose
excellencies
,
whose
designs
,
whose
ends
,
whose
constitution
is
spirituall
and
holy
,
and
separate
,
and
sublime
,
and
perfect
.
Now
between
these
two
states
of
naturall
flesh
,
and
heavenly
spirit
,
that
is
,
the
powers
of
darknesse
,
and
the
regions
of
light
,
the
miseries
of
man
,
and
the
perfections
of
God
;
the
imperfection
of
nature
where
we
stand
by
our
creation
,
and
supervening
follies
,
and
that
state
of
felicities
whither
we
are
designed
by
the
mercies
of
God
,
there
is
a
middle
state
;
the
Kingdome
of
grace
wrought
for
us
by
our
Mediator
,
the
man
Christ
Jesus
,
who
came
to
perfect
the
vertue
of
Religion
,
and
the
designs
of
God
,
and
to
reforme
our
Nature
,
and
to
make
it
possible
for
us
to
come
to
that
spirituall
state
where
all
felicity
does
dwell
.
The
Religion
that
Christ
taught
is
a
spirituall
Religion
,
it
designs
(
so
far
as
this
state
can
permit
)
to
make
us
spirituall
;
that
is
;
so
as
the
spirit
be
the
prevailing
ingredient
.
God
must
now
be
worshipped
in
spirit
,
and
not
only
so
,
but
with
a
fervent
spirit
;
and
though
God
in
all
religions
did
seise
upon
the
spirit
,
and
even
under
Moses
Law
did
by
the
shadow
of
the
ceremony
,
require
the
substantiall
worship
,
by
cutting
off
the
flesh
intended
the
circumcision
of
the
heart
;
yet
because
they
were
to
minde
the
outward
action
,
it
took
off
much
from
the
intention
,
and
activity
of
the
spirit
;
Man
could
not
doe
both
busily
:
And
then
they
fail'd
also
in
the
other
part
of
a
spirituall
Religion
;
for
the
nature
of
a
spirituall
Religion
is
,
that
in
it
we
serve
God
with
our
hearts
and
affections
;
and
because
while
the
spirit
prevails
,
we
do
not
to
evill
purposes
of
abatement
converse
with
flesh
and
bloud
,
this
service
is
also
fervent
,
intense
,
active
,
wise
,
and
busie
,
according
to
the
nature
of
things
spirituall
.
Now
because
God
alwayes
perfectly
intended
it
,
yet
because
he
lesse
perfectly
required
it
in
the
Law
of
Moses
,
I
say
they
fell
short
in
both
.
For
,
1.
They
so
rested
in
the
outward
action
,
that
they
thought
themselves
chast
,
if
they
were
no
adulterers
,
though
their
eyes
were
wanton
as
Kids
,
and
their
thoughts
polluted
as
the
springs
of
the
wildernesse
when
a
Panther
and
a
Lionesse
descend
to
drink
and
lust
;
and
if
they
did
not
rob
the
Temple
,
they
accounted
it
no
sin
if
they
murmur'd
at
the
riches
of
Religion
;
and
Josephus
reproves
Polybius
for
saying
that
Antiochus
was
punished
for
having
a
design
of
sacriledge
;
and
therefore
Tertullian
sayes
of
them
,
they
were
nec
plenae
,
nec
adeò
timendae
disciplinae
ad
innocentiae
veritatem
;
this
was
their
righteousnesse
which
Christ
said
unlesse
we
will
exceed
,
we
shall
not
enter
into
the
Kingdome
of
heaven
,
where
all
spirituall
perfections
are
in
state
and
excellency
.
2.
The
other
part
of
a
spirituall
worship
is
a
fervour
and
a
holy
Zeal
of
Gods
glory
,
greatnesse
of
desire
,
and
quicknesse
of
action
;
of
all
this
the
Jewes
were
not
carefull
at
all
,
excepting
the
zealots
amongst
them
,
and
they
were
not
only
fervent
but
inflamed
;
and
they
had
the
earnestnesse
of
passion
for
the
holy
warmth
of
Religion
;
and
in
stead
of
an
earnest
charity
they
had
a
cruell
discipline
,
and
for
fraternall
correction
they
did
destroy
a
sinning
Israelite
:
and
by
both
these
evill
states
of
Religion
they
did
the
work
of
the
Lord
deceitfully
;
they
either
gave
him
the
action
without
the
heart
,
or
zeal
without
charity
,
or
religion
without
zeal
,
or
ceremony
without
religion
,
or
indifferency
without
desires
;
and
then
God
is
served
by
the
outward
man
and
not
the
inward
;
or
by
part
of
the
inward
and
not
all
;
by
the
understanding
and
not
by
the
will
;
or
by
the
will
when
the
affections
are
cold
and
the
body
unapt
,
and
the
lower
faculties
in
rebellion
,
and
the
superior
in
disorder
,
and
the
work
of
God
is
left
imperfect
,
and
our
persons
ungracious
,
and
our
ends
unacquired
,
and
the
state
of
a
spirituall
kingdome
not
at
all
set
forward
towards
any
hope
or
possibility
of
being
obtained
.
All
this
Christ
came
to
mend
,
and
by
his
Lawes
did
make
provision
that
God
should
be
served
intirely
,
according
as
God
alwaies
designed
,
and
accordingly
required
by
his
Prophets
,
and
particularly
in
my
Text
,
that
his
work
be
done
sincerely
,
and
our
duty
with
great
affection
;
and
by
these
two
provisions
,
both
the
intension
and
the
extension
are
secured
;
our
duty
shall
be
intire
,
and
it
shall
be
perfect
,
we
shall
be
neither
lame
nor
cold
,
without
a
limb
,
nor
without
naturall
heat
,
and
then
the
work
of
the
Lord
will
prosper
in
our
hands
:
but
if
we
fail
in
either
,
we
do
the
Lords
work
deceitfully
,
and
then
we
are
accursed
.
For
so
saith
the
Spirit
of
God
;
Cursed
be
he
that
doth
the
work
of
the
Lord
deceitfully
.
1.
Here
then
is
the
duty
of
us
all
:
1.
God
requires
of
us
to
serve
him
with
an
integrall
,
intire
,
or
a
whole
worship
and
religion
.
2.
God
requires
of
us
to
serve
him
with
earnest
and
intense
affections
;
The
intire
purpose
of
both
which
,
I
shall
represent
in
its
severall
parts
by
so
many
propositions
.
3.
I
shall
consider
concerning
the
measures
of
zeal
,
and
its
inordinations
.
1.
He
that
serves
God
with
the
body
without
the
soul
,
serves
God
deceitfully
.
My
son
give
me
thy
heart
;
and
though
I
cannot
think
that
Nature
was
so
sacramentall
,
as
to
point
out
the
holy
and
mysterious
Trinity
by
the
triangle
of
the
heart
,
yet
it
is
certain
that
the
heart
of
man
is
Gods
speciall
portion
,
and
every
angle
ought
to
point
out
towards
him
directly
;
that
is
,
the
soul
of
man
ought
to
be
presented
to
God
,
and
given
to
him
as
an
oblation
to
the
interest
of
his
service
.
1.
For
,
to
worship
God
with
our
souls
confesses
one
of
his
glorious
ateributes
;
it
declares
him
to
be
the
searcher
of
hearts
,
and
that
he
reads
the
secret
purposes
,
and
beholds
the
smallest
arrests
of
fancy
,
and
bends
in
all
the
flexures
and
intriques
of
crafty
people
,
and
searches
out
every
plot
and
trifling
conspiracy
against
him
,
and
against
our selves
,
and
against
our
brethren
.
2.
It
advances
the
powers
and
concernments
of
his
providence
,
and
confesses
all
the
affairs
of
men
,
all
their
cabinets
and
their
nightly
counsels
,
their
snares
and
two-edged
mischiefs
to
be
over-rul'd
by
him
;
for
what
he
sees
he
judges
,
and
what
he
judges
he
rules
,
and
what
he
rules
must
turn
to
his
glory
;
and
of
this
glory
he
reflects
rayes
and
influences
upon
his
servants
,
and
it
shall
also
turn
to
their
good
.
3.
This
service
distinguishes
our
duty
towards
God
from
all
our
conversation
with
man
,
and
separates
the
divine
commandements
from
the
imperfect
decrees
of
Princes
and
Republiques
;
for
these
are
satisfied
by
the
outward
work
,
and
cannot
take
any
other
cognisance
of
the
heart
,
and
the
will
of
man
,
but
as
himself
is
pleased
to
signifie
.
He
that
wishes
the
fiscus
empty
,
and
that
all
the
revenues
of
the
Crown
were
in
his
counting-house
,
cannot
be
punished
by
the
Lawes
,
unlesse
himself
become
his
own
traytor
and
accuser
;
and
therefore
what
man
cannot
discern
,
he
must
not
judge
,
and
must
not
require
?
but
God
sees
it
and
judges
it
,
and
requires
it
,
and
therefore
reserves
this
as
his
own
portion
and
the
chiefest
feudall
right
of
his
Crown
.
4.
He
that
secures
the
heart
,
secures
all
the
rest
;
because
this
is
the
principle
of
all
the
moral
actions
of
the
whole
man
,
&
the
hand
obeys
this
,
and
the
feet
walk
by
its
prescriptions
;
we
eat
and
drink
by
measures
which
the
soul
desires
and
limits
;
and
though
the
naturall
actions
of
man
are
not
subject
to
choice
&
rule
,
yet
the
animal
actions
are
under
discipline
;
and
although
it
cannot
be
helped
but
we
shall
desire
,
yet
our
desires
can
receive
measures
,
and
the
lawes
of
circumstances
,
and
be
reduced
to
order
,
and
nature
be
changed
into
grace
,
and
the
actions
animall
(
such
as
are
,
eating
,
drinking
,
laughing
,
weeping
,
&c.
)
shall
become
actions
of
Religion
;
and
those
that
are
simply
naturall
(
such
as
,
being
hungry
and
thirsty
)
shall
be
adopted
into
the
retinue
of
religion
,
and
become
religious
by
being
order'd
,
or
chastis'd
,
or
suffered
,
or
directed
;
and
therefore
God
requires
the
heart
,
because
he
requires
all
;
and
all
cannot
be
secured
without
the
principle
be
inclosed
.
But
he
that
seals
up
a
fountain
,
may
drink
up
all
the
waters
alone
,
and
may
best
appoint
the
channels
where
it
shall
run
,
and
what
grounds
it
shall
refresh
.
5.
That
I
may
summe
up
many
reasons
in
one
;
God
by
requiring
the
heart
secures
the
perpetuity
and
perseverance
of
our
duty
,
and
its
sincerity
,
and
its
integrity
,
and
its
perfection
:
for
so
also
God
takes
account
of
little
things
;
it
being
all
one
in
the
heart
of
man
,
whether
maliciously
it
omits
a
duty
in
a
small
instance
or
in
a
great
;
for
although
the
expression
hath
variety
and
degrees
in
it
in
relation
to
those
purposes
of
usefulnesse
and
charity
whither
God
designs
it
,
yet
the
obedience
and
disobedience
is
all
one
,
and
shall
be
equally
accounted
for
;
and
therefore
the
Jew
Tryphon
disputed
against
Justin
,
that
the
precepts
of
the
Gospell
were
impossible
to
be
kept
,
because
it
also
requiring
the
heart
of
man
did
stop
every
egression
of
disorders
:
for
making
the
root
holy
and
healthfull
,
as
the
Balsame
of
Judaea
,
or
the
drops
of
Manna
in
the
evening
of
the
sabbath
;
it
also
causes
that
nothing
spring
thence
but
gummes
sit
for
incense
,
and
oblations
for
the
Altar
of
proposition
,
and
a
cloud
of
perfume
fit
to
make
atonement
for
our
sins
,
and
being
united
to
the
great
sacrifice
of
the
world
to
reconcile
God
and
man
together
.
Upon
these
reasons
you
see
it
is
highly
fit
that
God
should
require
it
,
and
that
we
should
pay
the
sacrifice
of
our
hearts
;
and
not
at
all
think
that
God
is
satisfied
with
the
work
of
the
hands
,
when
the
affections
of
the
heart
are
absent
.
He
that
prayes
because
he
would
be
quiet
,
and
would
fain
be
quit
of
it
,
and
communicates
for
fear
of
the
lawes
,
and
comes
to
Church
to
avoid
shame
,
and
gives
almes
to
be
eased
of
an
importunate
begger
,
or
relieves
his
old
parents
because
they
will
not
dye
in
their
time
,
and
provides
for
his
children
lest
he
be
compeld
by
Lawes
and
shame
,
but
yet
complains
of
the
charge
of
Gods
blessings
,
this
man
is
a
servant
of
the
eyes
of
men
,
and
offers
parchment
or
a
white
skin
in
sacrifice
,
but
the
flesh
and
the
inwards
he
leaves
to
be
consumed
by
a
stranger
fire
.
And
therefore
this
is
a
deceit
that
robs
God
of
the
best
,
and
leaves
that
for
religion
which
men
pare
off
:
It
is
sacriledge
,
and
brings
a
double
curse
.
2.
He
that
serves
God
with
the
soule
without
the
body
,
when
both
can
be
conjoyned
,
doth
the
work
of
the
Lord
deceitfully
.
Paphnutius
,
whose
knees
were
cut
for
the
testimony
of
Jesus
,
was
not
obliged
to
worship
with
the
humble
flexures
of
the
bending
penitents
:
and
blinde
Bartimeus
could
not
read
the
holy
lines
of
the
Law
,
and
therefore
that
part
of
the
work
was
not
his
duty
;
and
God
shall
not
call
Lazarus
to
account
for
not
giving
almes
,
nor
St.
Peter
and
St.
John
for
not
giving
silver
and
gold
to
the
lame
man
,
nor
Epaphroditus
for
not
keeping
his
fasting
dayes
when
he
had
his
sicknesse
.
But
when
God
hath
made
the
body
an
apt
minister
to
the
soul
,
and
hath
given
money
for
almes
,
and
power
to
protect
the
oppressed
,
and
knees
to
serve
in
prayer
and
hands
to
serve
our
needs
,
then
the
soul
alone
is
not
to
work
;
but
as
Rachel
gave
her
maid
to
Jacob
and
she
bore
children
to
her
Lord
upon
her
Mistresse
knees
,
and
the
children
were
reckoned
to
them
both
,
because
the
one
had
fruitfull
desires
and
the
other
a
fruitfull
wombe
:
so
must
the
body
serve
the
needs
of
the
spirit
;
that
what
the
one
desires
the
other
may
effect
,
and
the
conceptions
of
the
soul
may
be
the
productions
of
the
body
;
and
the
body
must
bow
when
the
soul
worships
,
and
the
hand
must
help
when
the
soul
pities
,
and
both
together
do
the
work
of
a
holy
Religion
;
the
body
alone
can
never
serve
God
without
the
conjunction
and
preceding
act
of
the
soul
;
and
sometimes
the
soul
without
the
body
is
imperfect
and
vain
;
for
in
some
actions
there
is
a
body
and
a
spirit
,
a
materiall
and
a
spirituall
part
:
and
when
the
action
hath
the
same
constitution
that
a
man
hath
,
without
the
act
of
both
it
is
as
imperfect
as
a
dead
man
;
the
soul
cannot
produce
the
body
of
some
actions
any
more
then
the
body
can
put
life
into
it
;
and
therefore
an
ineffective
pity
and
a
lazie
counsell
,
an
empty
blessing
,
and
gay
words
,
are
but
deceitfull
charity
.
Quod
peto
,
da
,
Caï
,
non
peto
consiliam
.
He
that
gave
his
friend
counsell
to
study
the
Law
,
when
he
desired
to
borrow
20
l.
was
not
so
friendly
in
his
counsell
as
he
was
uselesse
in
his
charity
;
spirituall
acts
can
cure
a
spirituall
malady
,
but
if
my
body
needs
relief
,
because
you
cannot
feed
me
with
Diagrams
,
or
cloath
me
with
Euclids
elements
,
you
must
minister
a
reall
supply
by
a
corporall
charity
to
my
corporall
necessity
.
This
proposition
is
not
only
usefull
in
the
doctrine
of
charity
,
and
the
vertue
of
religion
,
but
in
the
professions
of
faith
,
and
requires
that
it
be
publick
,
open
,
and
ingenuous
.
In
matters
of
necessary
duty
it
is
not
sufficient
to
have
it
to
our selves
,
but
we
must
also
have
it
to
God
,
and
all
the
world
;
and
as
in
the
heart
we
beleeve
,
so
by
the
mouth
we
confesse
unto
salvation
:
he
is
an
ill
man
that
is
only
a
Christian
in
his
heart
,
and
is
not
so
in
his
professions
and
publications
;
and
as
your
heart
must
not
be
wanting
in
any
good
profession
and
pretences
,
so
neither
must
publick
profession
be
wanting
in
every
good
and
necessary
perswasion
.
The
faith
and
the
cause
of
God
must
be
owned
publiquely
;
for
if
it
be
the
cause
of
God
,
it
will
never
bring
us
to
shame
.
I
do
not
say
,
what
ever
we
think
,
we
must
tell
it
to
all
the
world
,
much
lesse
at
all
times
,
and
in
all
circumstances
;
but
we
must
never
deny
that
which
we
beleeve
to
be
the
cause
of
God
in
such
circumstances
in
which
we
can
and
ought
to
glorifie
him
.
But
this
extends
also
to
other
instances
.
He
that
swears
a
false
oath
with
his
lips
,
and
unswears
it
with
his
heart
,
hath
deceived
one
more
then
he
thinks
for
;
himself
is
the
most
abused
person
:
and
when
my
action
is
contrary
to
men
they
will
reprove
me
,
but
when
it
is
against
my
own
perswasion
,
I
cannot
but
reprove
my self
;
and
am
witnesse
,
and
accuser
,
and
party
,
and
guilty
,
and
then
God
is
the
Judge
,
and
his
anger
will
be
a
fierce
executioner
,
because
we
do
the
Lords
work
deceitfully
.
3.
They
are
deceitfull
in
the
Lords
work
that
reserve
one
faculty
for
sin
,
or
one
sin
for
themselves
,
or
one
action
to
please
their
appetite
,
and
many
for
Religion
.
Rabbt
Kimchi
taught
his
Scholars
,
Cogitationem
pravam
Deus
non
habet
vice
facti
,
nisi
concepta
fuerit
in
Dei
sidem
&
Religionem
;
that
God
is
never
angry
with
an
evill
thought
,
unlesse
it
be
a
thought
of
Apostasie
from
the
Jewes
religion
;
and
therefore
,
provided
that
men
be
severe
and
close
in
their
sect
and
party
,
they
might
roll
in
lustfull
thoughts
;
and
the
torches
they
light
up
in
the
Temple
might
smoke
with
anger
at
one
end
,
and
lust
at
the
other
,
so
they
did
not
flame
out
in
egressions
of
violence
and
injustice
,
in
adulteries
and
fouler
complications
:
nay
they
would
give
leave
to
some
degrees
of
evill
actions
;
for
R.
Moses
and
Selomoh
taught
,
that
if
the
most
part
of
a
mans
actions
were
holy
and
just
,
though
in
one
he
sinned
often
,
yet
the
greater
ingredient
should
prevail
,
and
the
number
of
good
works
should
outweigh
the
lesser
account
of
evill
things
;
and
this
Pharisaicall
righteousnesse
is
too
frequent
even
amongst
Christians
.
For
who
almost
is
there
that
does
not
count
fairly
concerning
himself
,
if
he
reckons
many
vertues
upon
the
stock
of
his
Religion
,
and
but
one
vice
upon
the
stock
of
his
infirmity
;
half
a
dozen
to
God
,
and
one
for
his
company
,
or
his
friend
;
his
education
,
or
his
appetite
?
and
if
he
hath
parted
from
his
folly
,
yet
he
will
remember
the
fleshpots
,
and
please
himself
with
a
phantastick
sin
,
and
call
it
home
through
the
gates
of
his
memory
,
and
place
it
at
the
door
of
fancy
,
that
there
he
may
behold
it
and
consider
concerning
what
he
hath
parted
withall
,
out
of
the
fears
and
terrors
of
religion
,
and
a
necessary
unavoidable
conscience
.
Do
not
many
men
go
from
sin
to
sin
even
in
their
repentance
?
they
go
backward
from
sin
to
sin
,
and
change
their
crime
as
a
man
changes
his
uneasie
load
,
and
shakes
it
off
from
one
shoulder
to
support
it
with
the
other
.
How
many
severe
persons
,
virgins
and
widows
are
so
pleased
with
their
chastity
,
and
their
abstinence
even
from
lawfull
mixtures
,
that
by
this
means
they
fall
into
a
worse
pride
?
insomuch
that
I
remember
St.
Austin
said
,
Audco
dicere
superbis
continentibus
expedit
cadere
,
they
that
are
chaste
and
proud
,
it
is
sometimes
a
remedy
for
them
to
fall
into
sin
,
and
by
the
shame
of
lust
to
cure
the
devill
of
pride
,
and
by
the
sin
of
the
body
to
cure
the
worser
evils
of
the
spirit
;
and
therefore
he
addes
,
that
he
did
beleeve
,
God
in
a
severe
mercy
did
permit
the
barbarous
nations
,
breaking
in
upon
the
Roman
Empire
,
to
violate
many
virgins
professed
in
Cloisters
and
religious
Families
to
be
as
a
mortification
of
their
pride
,
lest
the
accidentall
advantages
of
a
continent
life
should
bring
them
into
the
certain
miseries
of
a
spirituall
death
,
by
taking
away
their
humility
,
which
was
more
necessary
then
their
virgin
state
;
It
is
not
a
cure
that
men
may
use
,
but
God
permits
it
sometimes
with
greater
safety
through
his
wise
conduct
and
over-ruling
providence
;
St.
Peter
was
safer
by
his
fall
(
as
it
fell
out
in
the
event
of
things
)
then
by
his
former
confidence
.
Man
must
never
cure
a
sin
by
a
sin
;
but
he
that
brings
good
out
of
our
evill
,
he
can
when
he
please
.
But
I
speak
it
,
to
represent
how
deceitfully
many
times
we
do
the
work
of
the
Lord
.
We
reprove
a
sinning
Brother
,
but
do
it
with
a
pompous
spirit
;
we
separate
from
scandall
,
and
do
it
with
glory
,
and
a
gaudy
heart
;
we
are
charitable
to
the
poor
,
but
will
not
forgive
our
unkinde
enemies
;
or
we
powre
relief
into
their
bags
,
but
we
please
our selves
and
drink
drunk
,
and
hope
to
commute
with
God
,
giving
the
fruit
of
our
labours
or
effluxes
of
money
for
the
sin
of
our
souls
:
And
upon
this
account
it
is
that
two
of
the
noblest
graces
of
a
Christian
are
to
very
many
persons
made
a
savour
of
death
,
though
they
were
intended
for
the
beginning
and
the
promotion
of
an
eternal
life
;
and
those
are
faith
and
charity
;
some
men
think
if
they
have
faith
,
it
is
enough
to
answer
all
the
accusations
of
sin
which
our
consciences
or
the
Devils
make
against
us
:
If
I
be
a
wanton
person
,
yet
my
faith
shall
hide
it
,
and
faith
shall
cover
the
follies
of
drunkennesse
,
and
I
may
all
my
life
relye
upon
faith
,
at
last
to
quit
my
scores
.
For
he
that
is
most
carefull
is
not
innocent
,
but
must
be
saved
by
faith
,
and
he
that
is
least
carefull
may
have
faith
,
and
that
will
save
him
.
But
because
these
men
mistake
concerning
faith
,
and
consider
not
that
charity
or
a
good
life
is
a
part
of
that
faith
that
saves
us
,
they
hope
to
be
saved
by
the
Word
,
they
fill
their
bellies
with
the
story
of
Frimalcions
banquet
,
and
drink
drunk
with
the
newes
of
wine
,
they
eat
shadows
,
and
when
they
are
drowning
,
catch
at
the
image
of
the
trees
which
hang
over
the
water
,
and
are
reflected
from
the
bottome
.
But
thus
many
men
do
with
charity
,
[
Give
almes
and
all
things
shall
be
clean
unto
you
,
said
our
Blessed
Saviour
:
]
and
therefore
,
many
keep
a
sin
alive
,
and
make
account
to
pay
for
it
,
and
God
shall
be
put
to
relieve
his
own
poor
at
the
price
of
the
sin
of
another
of
his
servants
;
charity
shall
take
lust
or
intemperance
into
protection
,
and
men
will
not
be
kinde
to
their
brethren
,
unlesse
they
will
be
also
at
the
same
time
unkinde
to
God
.
I
have
understood
concerning
divers
vicious
persons
,
that
none
have
been
so
free
in
their
donatives
and
offerings
to
Religion
and
the
Priest
as
they
:
and
the
Hospitals
that
have
been
built
,
and
the
High-wayes
mended
at
the
price
of
souls
,
are
too
many
for
Christendome
to
boast
of
in
behalf
of
charity
.
But
as
others
mistake
concerning
faith
,
so
these
do
concerning
its
twin
sister
.
The
first
had
faith
without
charity
,
and
these
have
charity
without
hope
;
for
every
one
that
hath
this
hope
,
that
is
,
the
hope
of
receiving
the
glorious
things
of
God
promised
in
the
Gospell
,
purifies
himself
even
as
God
is
pure
;
faith
and
charity
too
,
must
both
suppose
repentance
;
and
repentance
is
the
abolition
of
the
whole
body
of
sin
,
the
purification
of
the
whole
man
.
But
the
summe
of
the
Doctrine
and
case
of
conscience
in
this
particular
is
this
.
1.
Charity
is
a
certain
cure
of
sins
that
are
past
,
not
that
are
present
.
He
that
repents
and
leaves
his
sin
,
and
then
relieves
the
poor
and
payes
for
his
folly
by
a
diminution
of
his
own
estate
,
and
the
supplies
of
the
poor
,
and
his
ministring
to
Christs
poor
members
,
turns
all
his
former
crimes
into
holinesse
;
he
purges
the
stains
and
makes
amends
for
his
folly
,
and
commutes
for
the
baser
pleasure
with
a
more
noble
usage
:
so
said
Daniel
to
Nebuchadnezzar
[
Break
off
thy
sins
by
righteousnesse
,
and
thine
iniquities
Den.
4.
27.
by
shewing
mercy
to
the
poor
:
]
first
be
just
,
and
then
be
charitable
;
for
it
is
pity
almes
,
which
is
one
of
the
noblest
services
of
God
,
and
the
greatest
mercy
to
thy
Brother
,
should
be
spent
upon
sin
,
and
thrown
away
upon
folly
.
2.
Faith
is
the
remedy
of
all
our
evils
,
but
then
it
is
never
of
force
,
but
when
we
either
have
endevoured
or
undertaken
to
do
all
good
;
this
in
baptisme
,
that
after
:
faith
and
repentance
at
first
;
and
faith
and
charity
at
last
;
and
because
we
fail
often
by
infirmity
,
and
sometimes
by
inadvertency
,
sometimes
by
a
surprize
,
and
often
by
omission
;
and
all
this
even
in
the
midst
of
a
sincere
endevour
to
live
justly
,
and
perfectly
;
therefore
the
passion
of
our
Lord
payes
for
this
,
and
faith
layes
hold
upon
that
.
But
without
a
hearty
and
sincere
intent
,
and
vigorous
prosecution
of
all
the
parts
of
our
duty
,
faith
is
but
a
word
,
not
so
much
as
a
cover
to
a
naked
bosome
,
nor
a
pretence
big
enough
to
deceive
persons
that
are
not
willing
to
be
cousened
.
3.
The
bigger
ingredient
of
vertue
and
evill
actions
will
prevail
,
but
it
is
only
when
vertue
is
habituall
,
and
sins
are
single
,
interrupted
,
casuall
and
seldome
,
without
choice
and
without
affection
;
that
is
,
when
our
repentance
is
so
timely
that
it
can
work
for
God
,
more
then
we
served
under
the
tyranny
of
sin
;
so
that
if
you
will
account
the
whole
life
of
man
,
the
rule
is
good
,
and
the
greater
ingredient
shal
prevail
,
and
he
shall
certainly
be
pardoned
and
accepted
whose
life
is
so
reformed
,
whose
repentance
is
so
active
,
whose
return
is
so
early
,
that
he
hath
given
bigger
portions
to
God
then
to
Gods
enemy
.
But
if
we
account
so
,
as
to
divide
the
measures
in
present
possession
,
the
bigge●
part
cannot
prevail
;
a
small
or
a
seldome
sin
spoils
not
the
sea
of
piety
;
but
when
the
affection
is
divided
,
a
little
ill
destroyes
the
whole
body
of
good
;
the
cup
in
a
mans
right
hand
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
must
be
pure
although
it
be
mingled
;
that
is
,
the
whole
affection
must
be
for
God
,
that
must
be
pure
and
unmingled
;
if
sin
mingles
in
seldome
and
unapproved
instances
,
the
drops
of
water
are
swallowed
up
with
a
whole
vintage
of
piety
,
and
the
bigger
ingredient
is
the
prevailing
;
in
all
other
cases
it
is
not
so
:
for
one
sin
that
we
choose
and
love
and
delight
in
,
will
not
be
excused
by
20
vertues
:
and
as
one
broken
link
dissolves
the
union
of
the
whole
chain
,
and
one
jarring
and
untuned
string
spoils
the
whole
musick
;
so
is
every
sin
that
seises
upon
a
portion
of
our
affections
;
if
we
love
one
,
that
one
destroyes
the
acceptation
of
all
the
rest
;
And
as
it
is
in
faith
,
so
it
is
in
charity
.
He
that
is
a
Heretick
in
one
article
,
hath
no
saving
faith
in
the
whole
;
and
so
does
every
vicious
habit
,
or
unreformed
sin
destroy
the
excellency
of
the
grace
of
charity
;
a
wilfull
error
in
one
article
is
Heresie
,
and
every
vice
in
one
instance
is
Malice
,
and
they
are
perfectly
contrary
,
and
a
direct
darknesse
to
the
two
eyes
of
the
soul
,
faith
and
charity
.
4.
There
is
one
deceit
more
yet
,
in
the
matter
of
the
extension
of
our
duty
,
destroying
the
integrity
of
its
constitution
:
for
they
do
the
work
of
God
deceitfully
,
who
think
God
sufficiently
served
with
abstinence
from
evill
,
and
converse
not
in
the
acquisition
and
pursuit
of
holy
charity
and
religion
.
This
Clemens
Alexandrinus
affirmes
of
the
Pharisees
,
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
hoped
to
be
justified
by
abstinence
from
things
forbidden
;
but
if
we
will
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sons
of
the
kingdome
,
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Besides
this
,
and
supposing
a
proportionable
perfection
in
such
an
innocence
,
we
must
love
our
brother
and
do
good
to
him
,
and
glorifie
God
by
a
holy
Religion
,
in
the
communion
of
Saints
,
in
faith
and
Sacraments
,
in
almes
and
counsell
,
in
forgivenesses
and
assistances
.
Flee
from
evill
,
and
do
the
thing
that
is
good
,
and
dwell
for
evermore
,
said
the
Spirit
of
God
in
the
Psalmes
:
and
St.
Peter
[
Having
escaped
the
corruption
that
is
in
the
world
through
lust
,
give
all
diligence
to
adde
to
your
faith
vertue
,
to
vertue
patience
,
to
patience
godlinesse
,
and
brotherly
kindnesse
and
charity
.
Many
persons
think
themselves
fairly
assoiled
,
because
they
are
no
adulterers
,
no
rebels
,
no
drunkards
,
not
of
scandalous
lives
;
In
the
mean
time
like
the
Laodiceans
,
they
are
naked
and
poor
;
they
have
no
catalogue
of
good
things
registred
in
heaven
,
no
treasures
in
the
repositories
of
the
poor
,
neither
have
the
poor
often
prayed
concerning
them
,
Lord
remember
thy
servants
for
this
thing
at
the
day
of
Judgement
.
A
negative
Religion
is
in
many
things
the
effects
of
lawes
and
the
appendage
of
sexes
,
the
product
of
education
,
the
issues
of
company
and
of
the
publick
,
or
the
daughter
of
fear
and
naturall
modesty
,
or
their
temper
and
constitution
,
and
civill
relations
,
common
fame
,
or
necessary
interest
.
Few
women
swear
and
do
the
debaucheries
of
drunkards
;
and
they
are
guarded
from
adulterous
complications
by
spies
and
shame
,
by
fear
and
jealousie
,
by
the
concernment
of
families
,
and
the
reputation
of
their
kindred
,
and
therefore
they
are
to
account
with
God
beyond
this
civill
and
necessary
innocence
,
for
humility
and
patience
,
for
religious
fancies
and
tender
consciences
,
for
tending
the
sick
and
dressing
the
poor
,
for
governing
their
house
and
nursing
their
children
;
and
so
it
is
in
every
state
of
life
.
When
a
Prince
or
a
Prelate
,
a
noble
and
a
rich
person
hath
reckon'd
all
his
immunities
and
degrees
of
innocence
from
those
evils
that
are
incident
to
inferiour
persons
,
or
the
worser
sort
of
their
own
order
,
they
do
the
work
of
the
Lord
,
and
their
own
too
,
very
deceitfully
,
unlesse
they
account
correspondencies
of
piety
to
all
their
powers
and
possibilities
:
they
are
to
reckon
and
consider
concerning
what
oppressions
they
have
relieved
,
what
causes
and
what
fatherlesse
they
have
defended
,
how
the
work
of
God
and
of
Religion
,
of
justice
and
charity
hath
thriv'd
in
their
hands
.
If
they
have
made
peace
,
and
encouraged
Religion
by
their
example
and
by
their
lawes
,
by
rewards
and
collaterall
incouragements
,
if
they
have
been
zealous
for
God
and
for
Religion
,
if
they
have
imployed
ten
talents
to
the
improvement
of
Gods
bank
,
then
they
have
done
Gods
work
faithfully
;
if
they
account
otherwise
,
and
account
only
by
ciphers
,
and
negatives
,
they
can
expect
only
the
rewards
of
innocent
slaves
;
they
shall
escape
the
furca
and
the
wheel
,
the
torments
of
lustfull
persons
,
and
the
crown
of
flames
,
that
is
reserved
for
the
ambitious
;
or
they
shall
not
be
gnawn
with
the
vipers
of
the
envious
,
or
the
shame
of
the
ingratefull
;
but
they
can
never
upon
this
account
hope
for
the
crowns
of
Martyrs
,
or
the
honorary
rewards
of
Saints
,
the
Coronets
of
virgins
,
and
Chaplets
of
Doctors
and
Confessors
:
And
though
murderers
and
lustfull
persons
,
the
proud
and
the
covetous
,
the
Heretick
and
Schismatick
are
to
expect
flames
and
scorpions
,
pains
and
smart
,
(
poenam
sensus
,
the
Schooles
call
it
)
yet
the
lazie
and
the
imperfect
,
the
harmlesse
sleeper
and
the
idle
worker
shall
have
poenam
damni
,
the
losse
of
all
his
hopes
,
and
the
dishonours
of
the
losse
;
and
in
the
summe
of
affairs
it
will
be
no
great
difference
whether
we
have
losse
or
pain
,
because
there
can
be
no
greater
pain
imaginable
then
to
lose
the
sight
of
God
to
eternall
ages
.
5.
Hither
are
to
be
reduced
as
deceitfull
workers
,
those
that
promise
to
God
,
but
mean
not
to
pay
what
they
once
intended
;
*
people
that
are
confident
in
the
day
of
case
,
and
fail
in
the
danger
;
*
they
that
pray
passionately
for
a
grace
,
and
if
it
be
not
obtained
at
that
price
go
no
further
,
and
never
contend
in
action
for
what
they
seem
to
contend
in
prayer
;
*
such
as
delight
in
forms
and
outsides
,
and
regard
not
the
substance
and
design
of
every
institution
;
*
that
think
it
a
great
sin
to
tast
bread
before
the
receiving
the
holy
Sacrament
,
and
yet
come
to
communicate
with
an
ambitious
and
revengefull
soul
;
*
that
make
a
conscience
of
eating
flesh
,
but
not
of
drunkennesse
;
*
that
keep
old
customes
and
old
sins
together
;
*
that
pretend
one
duty
to
excuse
another
;
religion
against
charity
,
or
piety
to
parents
against
duty
to
God
,
private
promises
against
publick
duty
,
the
keeping
of
an
oath
against
breaking
of
a
Commandement
,
honour
against
modesty
,
reputation
against
piety
,
the
love
of
the
world
in
civill
instances
to
countenance
enmity
against
God
;
these
are
the
deceitfull
workers
of
Gods
work
,
they
make
a
schisme
in
the
duties
of
Religion
,
and
a
warre
in
heaven
worse
then
that
between
Michael
and
the
Dragon
;
for
they
divide
the
Spirit
of
God
,
and
distinguish
his
commandements
into
parties
and
factions
;
by
seeking
an
excuse
,
sometimes
they
destroy
the
integrity
and
perfect
constitution
of
duty
,
or
they
do
something
whereby
the
effect
and
usefulnesse
of
the
duty
is
hindred
:
concerning
all
which
this
only
can
be
said
,
they
who
serve
God
with
a
lame
sacrifice
and
an
imperfect
duty
,
a
duty
defective
in
its
constituent
parts
,
can
never
enjoy
God
;
because
he
can
never
be
divided
:
and
though
it
be
better
to
enter
into
heaven
with
one
foot
,
and
one
eye
,
then
that
both
should
be
cast
into
hell
,
because
heaven
can
make
recompence
for
this
losse
;
yet
nothing
can
repair
his
losse
who
for
being
lame
in
his
duty
shall
enter
into
hell
,
where
nothing
is
perfect
,
but
the
measures
and
duration
of
torment
,
and
they
both
are
next
to
infinite
.
SERMON
,
XIII
.
Part
II.
2.
THe
next
enquiry
,
is
into
the
intention
of
our
duty
:
and
here
it
will
not
be
amisse
to
change
the
word
fraudulentèr
,
or
dolosè
,
into
that
which
some
of
the
Latin
Copies
doe
use
,
Maledictus
qui
facit
opus
Dei
[
negligentèr
,
]
Cursed
is
he
that
doth
the
work
of
the
Lord
negligently
,
or
remissely
:
and
it
implyes
,
that
as
our
duty
must
be
whole
,
so
it
must
be
fervent
;
for
a
languishing
body
may
have
all
its
parts
,
and
yet
be
uselesse
to
many
purposes
of
nature
:
and
you
may
reckon
all
the
joynts
of
a
dead
man
,
but
the
heart
is
cold
,
and
the
joynts
are
stiffe
and
fit
for
nothing
but
for
the
little
people
that
creep
in
graves
:
and
so
are
very
many
men
;
if
you
summe
up
the
accounts
of
their
religion
,
they
can
reckon
dayes
and
months
of
Religion
,
various
offices
,
charity
and
prayers
,
reading
and
meditation
,
faith
and
knowledge
,
catechisme
and
sacraments
,
duty
to
God
and
duty
to
Princes
,
paying
debts
and
provision
for
children
,
confessions
and
tears
,
discipline
in
families
,
and
love
of
good
people
;
and
it
may
be
,
you
shall
not
reprove
their
numbers
,
or
find
any
lines
unfill'd
in
their
tables
of
accounts
;
but
when
you
have
handled
all
this
and
consider'd
,
you
will
find
at
last
you
have
taken
a
dead
man
by
the
hand
,
there
is
not
a
finger
wanting
,
but
they
are
stiffe
as
Isicles
,
and
without
flexure
as
the
legs
of
Elephants
;
such
are
they
whom
S.
Bernard
describes
,
whose
spirituall
joy
is
allayed
with
tediousnesse
,
whose
compunction
for
sins
is
short
and
seldome
,
whose
thoughts
are
animall
,
and
their
designes
secular
,
whose
Religion
is
lukewarm
;
their
obedience
is
without
devotion
,
their
discourse
without
profit
,
their
prayer
without
intention
of
heart
,
their
reading
without
instruction
,
their
meditation
is
without
spirituall
advantages
,
and
is
not
the
commencement
and
strengthning
of
holy
purposes
;
and
they
are
such
whom
modesty
will
not
restrain
,
nor
reason
bridle
,
nor
discipline
correct
,
nor
the
fear
of
death
and
hell
can
keep
from
yeelding
to
the
imperiousnesse
of
a
foolish
lust
that
dishonors
a
mans
understanding
,
and
makes
his
reason
,
in
which
he
most
glories
,
to
be
weaker
then
the
discourse
of
a
girle
,
and
the
dreams
of
the
night
.
In
every
action
of
Religion
God
expects
such
a
warmth
,
and
a
holy
fire
to
goe
along
,
that
it
may
be
able
to
enkindle
the
wood
upon
the
altar
,
and
consume
the
sacrifice
;
but
God
hates
an
indifferent
spirit
.
Earnestnesse
and
vivacity
,
quicknesse
and
delight
,
perfect
choyce
of
the
service
,
and
a
delight
in
the
prosecution
,
is
all
that
the
spirit
of
a
man
can
yeeld
towards
his
Religion
:
the
outward
work
is
the
effect
of
the
body
;
but
if
a
man
does
it
heartily
and
with
all
his
mind
,
then
religion
hath
wings
and
moves
upon
wheels
of
fire
;
and
therefore
when
our
blessed
Saviour
made
those
capitulars
and
canons
of
Religion
,
to
love
God
,
and
to
love
our
neighbors
;
besides
,
that
the
materiall
part
of
the
duty
[
love
]
is
founded
in
the
spirit
,
as
its
naturall
seat
,
he
also
gives
three
words
to
involve
the
spirit
in
the
action
,
and
but
one
for
the
body
:
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soule
,
and
with
all
thy
mind
;
and
lastly
,
with
all
thy
strength
;
this
brings
in
the
body
too
;
because
it
hath
some
strengths
,
and
some
significations
of
its
own
;
but
heart
and
soule
and
mind
mean
all
the
same
thing
in
a
stronger
and
more
earnest
expression
;
that
is
,
that
we
doe
it
hugely
,
as
much
as
we
can
,
with
a
cleer
choice
,
with
a
resolute
understanding
,
with
strong
affections
,
with
great
diligence
:
Enerves
animos
odisse
virtus
solet
,
Vertue
hates
weak
and
ineffective
minds
,
and
tame
easie
prosecutions
;
Loripedes
,
people
whose
arme
is
all
flesh
,
whose
foot
is
all
leather
,
and
an
unsupporting
skin
;
they
creep
like
snakes
,
and
pursue
the
noblest
mysteries
of
Religion
,
as
Naaman
did
the
mysteries
of
Rimmon
,
onely
in
a
complement
,
or
for
secular
regards
;
but
without
the
mind
,
and
therefore
without
Zeal
;
I
would
thou
wert
either
hot
or
cold
,
said
the
Spirit
of
God
to
the
Angell
or
Bishop
of
Laodicea
.
In
feasts
or
sacrifices
the
Ancients
did
use
apponere
frigidam
or
calidam
;
sometimes
they
drank
hot
drink
,
sometimes
they
poured
cold
upon
their
graves
,
or
in
their
wines
,
but
no
services
of
Tables
or
Altars
were
ever
with
lukewarm
.
God
hates
it
worse
then
stark
cold
;
which
expression
is
the
more
considerable
,
because
in
naturall
and
superinduc'd
progressions
,
from
extreme
to
extreme
,
we
must
necessarily
passe
through
the
midst
;
and
therefore
it
is
certain
,
a
lukewarm
Religion
is
better
then
none
at
all
,
as
being
the
doing
some
parts
of
the
work
designed
,
and
neerer
to
perfection
then
the
utmost
distance
could
be
;
and
yet
that
God
hates
it
more
,
must
mean
that
there
is
some
appendant
evill
in
this
state
which
is
not
in
the
other
,
and
that
accidentally
it
is
much
worse
:
and
so
it
is
,
if
we
rightly
understand
it
;
that
is
,
if
we
consider
it
,
not
as
a
being
in
,
or
passing
through
the
middle
way
,
but
as
a
state
and
a
period
of
Religion
.
If
it
be
in
motion
,
a
lukewarm
Religion
is
pleasing
to
God
;
for
God
hates
it
not
for
its
imperfection
,
and
its
naturall
measures
of
proceeding
;
but
if
it
stands
still
and
rests
there
,
it
is
a
state
against
the
designes
,
and
against
the
perfection
of
God
,
and
it
hath
in
it
these
evills
.
1.
It
is
a
state
of
the
greatest
imprudence
in
the
world
;
for
it
makes
a
man
to
spend
his
labour
for
that
which
profits
not
,
and
to
deny
his
appetite
for
an
unsatisfying
interest
;
he
puts
his
moneys
in
a
napkin
;
and
he
that
does
so
,
puts
them
into
a
broken
bag
;
he
loses
the
principall
for
not
encreasing
the
interest
.
He
that
dwells
in
a
state
of
life
that
is
unacceptable
,
loses
the
money
of
his
almes
,
and
the
rewards
of
his
charity
,
his
hours
of
prayer
,
and
his
parts
of
justice
;
he
confesses
his
sins
and
is
not
pardoned
,
he
is
patient
,
but
hath
no
hope
,
and
he
that
is
gone
so
far
towards
his
countrey
,
and
stands
in
the
middle
way
,
hath
gone
so
far
out
of
his
way
;
he
had
better
have
stay'd
under
a
dry
roof
,
in
the
house
of
banishment
,
then
to
have
left
his
Gyarus
,
the
Island
of
his
sorrow
,
and
to
dwell
upon
the
Adriatick
:
So
is
he
that
begins
a
state
of
Religion
,
and
does
not
finish
it
;
he
abides
in
the
high-way
,
and
though
he
be
neerer
the
place
,
yet
is
as
far
from
the
rest
of
his
countrey
as
ever
;
and
therefore
all
that
beginning
of
labour
was
in
the
prejudice
of
his
rest
,
but
nothing
to
the
advantages
of
his
hopes
.
He
that
hath
never
begun
,
hath
lost
no
labour
;
Jactura
praeteritorum
,
the
losse
of
all
that
he
hath
done
,
is
the
first
evill
of
the
negligent
and
luke-warm
Christian
;
according
to
the
saying
of
Solomon
:
He
that
is
remisse
or
idle
in
his
labour
,
is
the
brother
of
him
that
scattereth
Prov.
18.
9.
his
goods
.
2.
The
second
appendant
evill
is
,
that
lukewarmnesse
is
the
occasion
of
greater
evill
;
because
the
remisse
easie
Christian
shuts
the
gate
against
the
heavenly
breathings
of
Gods
holy
Spirit
;
he
thinks
every
breath
that
is
fan'd
by
the
wings
of
the
holy
Dove
,
is
not
intended
to
encourage
his
fires
,
which
burn
,
and
smoke
,
and
peep
through
the
cloud
already
;
it
tempts
him
to
security
;
and
if
an
evill
life
be
a
certain
inlet
to
a
second
death
,
despaire
on
one
side
,
and
security
on
the
other
are
the
bars
and
locks
to
that
dore
,
he
can
never
passe
forth
again
while
that
state
remains
;
who
ever
slips
in
his
spirituall
walking
does
not
presently
fall
;
but
if
that
slip
does
not
awaken
his
diligence
,
and
his
caution
,
then
his
ruine
begins
,
vel
pravae
institutionis
deceptus
exordio
,
aut
per
longam
mentis
incuriam
,
&
virtute
animi
decidente
,
as
St.
Austin
observes
;
either
upon
the
pursuit
of
his
first
error
,
or
by
a
carelesse
spirit
,
or
a
decaying
slackned
resolution
;
all
which
are
the
direct
effects
of
lukewarmnesse
.
But
so
have
I
seen
a
fair
structure
begun
with
art
and
care
,
and
raised
to
halfe
its
stature
,
and
then
it
stood
still
by
the
misfortune
or
negligence
of
the
owner
,
and
the
rain
descended
,
and
dwelt
in
its
joynts
,
and
supplanted
the
contexture
of
its
pillars
,
and
having
stood
a
while
like
the
antiquated
Temple
of
a
deceased
Oracle
,
it
fell
into
a
hasty
age
,
and
sunk
upon
its
owne
knees
,
and
so
descended
into
ruine
:
So
is
the
imperfect
,
unfinished
spirit
of
a
man
;
it
layes
the
foundation
of
a
holy
resolution
,
and
strengthens
it
with
vows
and
arts
of
prosecution
,
it
raises
up
the
Sacraments
,
and
Prayers
,
Reading
,
and
holy
Ordinances
;
and
holy
actions
begin
with
a
slow
motion
,
and
the
building
stays
,
and
the
spirit
is
weary
,
and
the
soul
is
naked
,
and
exposed
to
temptation
,
and
in
the
days
of
storm
take
in
every
thing
that
can
doe
it
mischief
;
and
it
is
faint
and
sick
,
listlesse
and
tired
,
and
it
stands
till
its
owne
weight
wearies
the
foundation
,
and
then
declines
to
death
and
sad
disorder
,
being
so
much
the
worse
,
because
it
hath
not
onely
returned
to
its
first
follies
,
but
hath
superadded
unthankfulnesse
and
carelesnesse
,
a
positive
neglect
,
and
a
despite
of
holy
things
,
a
setting
a
low
price
to
the
things
of
God
,
lazinesse
and
wretchlesnesse
;
all
which
are
evills
superadded
to
the
first
state
of
coldnesse
,
whither
he
is
with
all
these
loads
and
circumstances
of
death
easily
revolv'd
.
3.
A
state
of
lukewarmnesse
is
more
incorrigible
then
a
state
of
coldnesse
;
while
men
flatter
themselves
that
their
state
is
good
,
that
they
are
rich
and
need
nothing
,
that
their
lamps
are
dressed
,
and
full
of
ornament
.
There
are
many
that
think
they
are
in
their
countrey
as
soon
as
ever
they
are
weary
,
and
measure
not
the
end
of
their
hopes
by
the
possession
of
them
,
but
by
their
precedent
labour
,
which
they
overvalue
,
because
they
have
easie
and
effeminate
souls
.
S.
Bernard
complains
of
some
that
say
,
Sufficit
nobis
,
nolumus
esse
meliores
quàm
Patres
nostri
:
It
is
enough
for
us
to
be
as
our
forefathers
,
who
were
honest
and
usefull
in
their
generations
,
but
be
not
over-righteous
:
These
men
are
such
as
think
they
have
knowledge
enough
to
need
no
teacher
,
devotion
enough
to
need
no
new
fires
,
perfection
enough
to
need
no
new
progresse
,
justice
enough
to
need
no
repentance
;
and
then
because
the
spirit
of
a
man
and
all
the
things
of
this
world
are
in
perpetuall
variety
and
change
,
these
men
decline
when
they
have
gone
their
period
;
they
stand
still
,
and
then
revert
;
like
a
stone
returning
from
the
bosome
of
a
cloud
,
where
it
rested
as
long
as
the
thought
of
a
childe
,
and
fell
to
its
naturall
bed
of
earth
,
and
dwelt
below
for
ever
.
He
that
says
he
will
take
care
he
be
no
worse
,
and
that
he
desires
to
be
no
better
,
stops
his
journey
into
heaven
,
but
cannot
be
secure
against
his
descending
into
hell
:
and
Cassian
spake
a
hard
saying
,
Frequentèr
vidimus
de
frigidis
&
carnalibus
ad
spiritualem
venisse
fervorem
,
de
tepidis
&
animalibus
omninò
non
vidimus
:
Many
persons
from
vic●●us
,
and
dead
,
and
cold
,
have
passed
into
life
and
an
excellent
grace
,
and
a
spirituall
warmth
,
and
holy
fires
;
but
from
lukewarm
and
indifferent
never
any
body
came
to
an
excellent
condition
,
and
state
of
holynesse
:
rarissimè
S.
Bernard
sayes
,
very
extremely
seldome
;
and
our
blessed
Saviour
said
something
of
this
,
The
Publicans
and
the
Harlots
goe
before
you
into
the
Kingdome
of
heaven
;
they
are
moved
by
shame
,
and
punished
by
disgrace
,
and
remarked
by
punishments
,
and
frighted
by
the
circumstances
and
notices
of
all
the
world
,
and
separated
from
sober
persons
by
laws
and
an
intolerable
character
;
and
the
sense
of
honour
,
and
the
care
of
their
persons
,
and
their
love
of
civill
societie
,
and
every
thing
in
the
world
can
invite
them
towards
vertues
.
But
the
man
that
is
accounted
honest
,
and
does
justice
,
and
some
things
of
Religion
,
unlesse
he
finds
himselfe
but
upon
his
way
,
and
feels
his
wants
,
and
groans
under
the
sense
of
his
infirmities
,
and
sighs
under
his
imperfections
,
and
accounts
himself
not
to
have
comprehended
,
but
still
presses
towards
the
mark
of
his
calling
,
unlesse
(
I
say
)
he
still
increases
in
his
appetites
of
Religion
as
he
does
in
his
progression
,
he
will
think
he
needs
no
counsellor
,
and
the
spirit
of
God
whispers
to
an
ear
that
is
already
fill'd
with
noyses
,
and
cannot
attend
to
the
heavenly
calling
.
The
stomach
that
is
already
full
,
is
next
to
loathing
,
and
that
's
the
prologue
to
sicknesse
,
and
a
rejecting
the
first
wholesome
nutriment
which
was
entertained
to
relieve
the
first
naturall
necessities
:
Qui
non
proficit
vult
deficere
,
said
S.
Bernard
:
He
that
goes
not
forward
in
the
love
of
God
,
and
of
Religion
,
does
not
stand
still
,
but
goes
for
all
that
,
but
whither
such
a
motion
will
lead
him
,
himself
without
a
timely
care
shall
feel
by
an
intolerable
experiment
.
In
this
sense
and
for
these
reasons
it
is
that
although
a
lukewarm
Christian
hath
gone
forward
some
steps
towards
a
state
of
holynesse
,
and
is
advanced
beyond
him
that
is
cold
,
and
dead
,
and
unconcerned
,
and
therefore
speaking
absolutely
and
naturally
,
is
neerer
the
Kingdome
of
God
then
he
,
that
is
not
yet
set
out
;
yet
accidentally
,
and
by
reason
of
these
ill
appendages
,
he
is
worse
,
in
greater
danger
,
in
a
state
equally
unacceptable
,
and
therefore
must
either
goe
forward
,
and
still
doe
the
work
of
God
carefully
,
and
diligently
,
with
a
Fervent
spirit
,
and
an
Active
hand
,
with
a
willing
heart
,
and
a
chearefull
eye
,
or
it
had
been
better
he
had
never
begun
.
2.
It
concerns
us
next
to
enquire
concerning
the
duty
in
its
proper
instances
,
that
we
may
perceive
to
what
parts
and
degrees
of
duty
it
amounts
;
we
shall
find
it
especially
in
the
duties
of
faith
,
of
prayer
,
and
of
charity
.
1.
Our
faith
must
be
strong
,
vigorous
,
active
,
confident
,
and
patient
,
reasonable
,
and
unalterable
,
without
doubting
,
and
feare
,
and
partiality
.
For
the
faith
of
very
many
men
,
seems
a
duty
so
weak
and
indifferent
,
is
so
often
untwisted
by
violence
,
or
ravel'd
and
intangled
in
weak
discourses
,
or
so
false
and
fallacious
by
its
mixture
of
interest
,
that
though
men
usually
put
most
confidences
in
the
pretences
of
faith
,
yet
no
pretences
are
more
unreasonable
.
1.
Our
faith
and
perswasions
in
Religion
is
most
commonly
imprinted
in
us
by
our
country
,
and
we
are
Christians
at
the
same
rate
as
we
are
English
or
Spaniards
,
or
of
such
a
family
;
our
reason
is
first
stained
and
spotted
with
the
dye
of
our
kindred
,
and
country
,
and
our
education
puts
it
in
grain
,
and
whatsoever
is
against
this
we
are
taught
to
call
a
temptaiton
:
in
the
mean
time
we
call
these
accidentall
and
artificiall
perswasions
by
the
name
of
faith
,
which
is
onely
the
aire
of
the
countrey
,
or
an
heireloome
of
the
family
,
or
the
daughter
of
a
present
interest
.
Whatever
it
was
that
brought
us
in
,
we
are
to
take
care
that
when
we
are
in
,
our
faith
be
noble
,
and
stand
upon
its
most
proper
and
most
reasonable
foundation
;
it
concerns
us
better
to
understand
that
Religion
which
we
call
Faith
,
and
that
faith
whereby
we
hope
to
be
saved
.
2.
The
faith
and
the
whole
Religion
of
many
men
is
the
production
of
fear
.
Men
are
threatned
into
their
perswasions
,
and
the
iron
rod
of
a
Tyrant
converts
whole
nations
to
his
principles
,
when
the
wise
discourses
of
the
Religion
seems
dull
as
sleep
,
and
unprevailing
as
the
talk
of
childhood
.
That
's
but
a
deceitfull
faith
which
our
timorousnesse
begot
,
and
our
weaknesse
nurses
,
and
brings
up
.
The
Religion
of
a
Christian
is
immortall
,
and
certaine
,
and
perswasive
,
and
infallible
,
and
unalterable
,
and
therefore
needs
not
be
received
by
humane
and
weake
convoyes
,
like
worldly
and
mortall
Religions
:
that
faith
is
lukewarm
,
and
easie
,
and
trifling
,
which
is
onely
a
beleef
of
that
which
a
man
wants
courage
to
disbeleeve
.
3.
The
faith
of
many
men
is
such
,
that
they
dare
not
trust
it
:
they
will
talk
of
it
,
and
serve
vanity
,
or
their
lust
,
or
their
company
,
or
their
interest
by
it
,
but
when
the
matter
comes
to
a
pinch
,
they
dare
not
trust
it
.
When
Antisthenes
was
initiated
into
the
mysteries
of
Orpheus
,
the
Priest
told
him
,
that
all
that
were
of
that
Religion
,
His
qui
sacris
visis
abeunt
ad
inferos
Homines
beati
sunt
,
solis
quia
vivere
Contingit
illic
istis
,
turba
caetera
Omnium
malorum
generi
incidit
.
immediately
after
death
should
be
perfectly
happy
;
the
Philosopher
asked
him
,
why
he
did
not
dye
if
he
beleeved
what
he
said
?
such
a
faith
as
that
,
was
fine
to
talk
of
at
table
,
or
eating
the
sacrifices
of
the
Religion
,
when
the
mystick
man
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
full
of
wine
and
flesh
,
of
confidence
and
religion
;
but
to
dye
,
is
a
more
material
consideration
,
and
to
be
chosen
upon
no
grounds
,
but
such
a
faith
which
really
comes
from
God
,
and
can
secure
our
reason
,
and
our
choyce
,
and
perfect
our
interest
and
designes
.
And
it
hath
been
long
observed
concerning
those
bold
people
that
use
their
reason
against
God
that
gave
it
,
they
have
one
perswasion
in
their
health
,
and
another
in
their
sicknesse
,
and
fears
;
when
they
are
well
,
they
blaspheme
,
when
they
die
,
they
are
superstitious
;
It
was
Bias
his
case
when
he
was
poyson'd
by
the
Atheismes
of
Theodorus
,
no
man
died
more
like
a
coward
and
a
fool
;
as
if
the
gods
were
to
come
and
goe
as
Bias
pleased
to
think
and
talk
:
so
one
said
of
his
folly
.
If
God
be
to
be
feared
when
we
die
,
he
is
also
to
be
feared
in
all
our
life
,
for
he
can
for
ever
make
us
die
;
he
that
will
doe
it
once
,
and
that
when
he
please
,
can
alwayes
.
And
therefore
all
those
perswasions
against
God
,
and
against
Religion
,
are
onely
the
production
of
vicious
passions
,
of
drink
or
fancy
,
of
confidence
and
ignorance
,
of
boldnesse
or
vile
appetites
,
of
vanity
or
fiercenesse
,
of
pride
or
flatteries
;
and
Atheisine
is
a
proportion
so
unnaturall
and
monstrous
,
that
it
can
never
dwell
in
a
mans
heart
as
faith
does
,
in
health
and
sicknesse
,
in
peace
and
warre
,
in
company
and
alone
,
at
the
beginning
and
at
the
end
of
a
designe
;
but
comes
from
weake
principles
,
and
leaves
shallow
and
superficiall
impressions
;
but
when
men
endevour
to
strengthen
and
confirme
it
,
they
onely
strive
to
make
themselves
worse
then
they
can
.
Naturally
a
man
cannot
be
an
Atheist
:
for
he
that
is
so
,
must
have
something
within
him
that
is
worse
either
then
man
or
devill
.
4.
Some
measure
their
faith
by
shews
and
apparencies
,
by
ceremonies
and
names
,
by
professions
and
little
institutions
.
Diogenes
was
angry
at
the
silly
Priest
that
thought
he
should
be
immortall
because
he
was
a
Priest
,
and
would
not
promise
so
concerning
Agesilaus
,
and
Epaminondas
,
two
noble
Greeks
that
had
preserved
their
country
,
and
lived
vertuously
.
The
faith
of
a
Christian
hath
no
signification
at
all
but
obedience
and
charity
;
if
men
be
just
,
and
charitable
,
and
good
,
and
live
according
to
their
faith
,
then
onely
they
are
Christians
;
whatsoever
else
is
pretended
is
but
a
shadow
and
the
image
of
a
grace
;
for
since
in
all
the
sects
and
institutions
of
the
world
,
the
professors
did
in
some
reasonable
sort
conform
to
the
rules
of
the
profession
(
as
appears
in
all
the
Schooles
of
Philosophers
,
and
Religions
of
the
world
,
and
the
practises
of
the
Jews
,
and
the
usages
and
the
countrey
customes
of
the
Turks
)
it
is
a
strange
dishonour
to
Christianity
,
that
in
it
alone
men
should
pretend
to
the
faith
of
it
,
and
doe
nothing
of
what
it
perswades
,
and
commands
upon
the
account
of
those
promises
,
which
it
makes
us
to
beleeve
.
*
He
that
means
to
please
God
by
his
faith
,
must
have
his
faith
begotten
in
him
by
the
Spirit
of
God
,
and
proper
arguments
of
Religion
;
he
must
professe
it
without
feare
,
he
must
dare
to
die
for
it
,
and
resolve
to
live
according
to
its
institution
;
he
must
grow
more
confident
,
and
more
holy
,
have
fewer
doubtings
and
more
vertues
,
he
must
be
resolute
and
constant
,
far
from
indifferency
,
and
above
secular
regards
;
he
must
by
it
regulate
his
life
,
and
value
it
above
his
life
;
he
must
contend
earnestly
for
the
faith
,
by
the
most
prevailing
arguments
,
by
the
arguments
of
holy
living
,
and
ready
dying
,
by
zeale
and
patience
,
by
conformity
and
humility
,
by
reducing
words
to
actions
,
fair
discourses
to
perfect
perswasions
,
by
loving
the
article
,
and
encreasing
in
the
knowledge
and
love
of
God
and
his
Son
Jesus
Christ
;
and
then
his
faith
is
not
negligent
,
deceitfull
,
artificiall
and
improper
,
but
true
,
and
holy
,
and
reasonable
,
and
usefull
,
zealous
and
sufficient
,
and
therefore
can
never
be
reproved
.
2.
Our
prayers
and
devotions
must
be
fervent
and
zealous
,
not
See
Sermons
of
the
Return
of
Prayer
,
Part
2
cold
,
patient
,
easie
,
and
soon
rejected
;
but
supported
by
a
patient
spirit
,
set
forwards
by
importunity
,
continued
by
perseverance
,
waited
on
by
attention
,
and
a
present
mind
,
carryed
along
with
holy
but
strong
desires
,
and
ballasted
with
resignation
,
and
conformity
to
the
divine
will
;
and
then
it
is
,
as
God
likes
it
,
and
does
the
work
to
Gods
glory
and
our
interest
effectively
.
He
that
asks
with
a
doubting
mind
,
and
a
lazy
desire
,
begs
for
nothing
but
to
be
denyed
;
we
must
in
our
prayers
be
earnest
,
and
fervent
,
or
else
we
shall
have
but
a
cold
answer
;
for
God
gives
his
grace
according
as
we
can
receive
it
;
and
whatsoever
evill
returnes
we
meet
in
our
prayers
,
when
we
ask
for
good
things
,
is
wholly
by
reason
of
our
wandring
spirits
,
and
cold
desires
;
we
have
reason
to
complain
that
our
minds
wander
in
our
prayers
,
and
our
diversions
are
more
prevailing
then
all
our
arts
of
application
,
and
detention
;
and
we
wander
sometimes
even
when
we
pray
against
wandring
:
and
it
is
in
some
degrees
naturall
,
and
unevitable
:
but
although
the
evill
is
not
wholly
to
be
cured
,
yet
the
symptomes
are
to
be
eased
;
and
if
our
desires
were
strong
,
and
fervent
,
our
minds
would
in
the
same
proportion
be
present
;
we
see
it
by
a
certain
and
regular
experience
;
what
we
love
passionately
,
we
perpetually
think
on
,
and
it
returnes
upon
us
whether
we
will
or
no
;
and
in
a
great
fear
the
apprehension
cannot
be
shaken
off
;
and
therefore
if
our
desires
of
holy
things
were
strong
and
earnest
,
we
should
most
certainly
attend
our
prayers
:
it
is
a
more
violent
affection
to
other
things
that
carries
us
off
from
this
;
and
therefore
if
we
lov'd
passionately
what
we
aske
for
daily
,
we
should
aske
with
hearty
desires
,
and
an
earnest
appetite
,
and
a
present
spirit
;
and
however
it
be
very
easie
to
have
our
thoughts
wander
,
yet
it
is
our
indifferency
and
luke
warmnesse
that
makes
it
so
naturall
:
and
you
may
observe
it
,
that
so
long
as
the
light
shines
bright
,
and
the
fires
of
devotion
,
and
desires
flame
out
,
so
long
the
mind
of
a
man
stands
close
to
the
altar
,
and
waits
upon
the
sacrifice
;
but
as
the
fires
die
and
desires
decay
,
so
the
mind
steals
away
and
walks
abroad
to
see
the
little
images
of
beauty
and
pleasure
,
which
it
beholds
in
the
falling
stars
and
little
glow-wormes
of
the
world
.
The
river
that
runs
slow
and
creeps
by
the
banks
,
and
begs
leave
of
every
turfe
to
let
it
passe
,
is
drawn
into
little
hollownesses
,
and
spends
it selfe
in
smaller
portions
,
and
dies
with
diversion
;
but
when
it
runs
with
vigorousnesse
and
a
ful
stream
,
and
breaks
down
every
obstacle
,
making
it
even
as
its
own
brow
,
it
stays
not
to
be
tempted
by
little
avocations
,
and
to
creep
into
holes
,
but
runs
into
the
sea
through
full
and
usefull
channels
:
So
is
a
mans
prayer
,
if
it
moves
upon
the
feet
of
an
abated
appetite
,
it
wanders
into
the
society
of
every
trifling
accident
,
and
stays
at
the
corners
of
the
fancy
,
and
talks
with
every
object
it
meets
,
and
cannot
arrive
at
heaven
;
but
when
it
is
carryed
upon
the
wings
of
passion
and
strong
desires
,
a
swift
motion
and
a
hungry
appetite
,
it
passes
on
through
all
the
intermediall
regions
of
clouds
,
and
stays
not
till
it
dwells
at
the
foot
of
the
Throne
,
where
mercy
sits
,
and
thence
sends
holy
showers
of
refreshment
.
I
deny
not
but
some
little
drops
will
turn
aside
,
and
fall
from
the
full
channell
by
the
weaknesse
of
the
banks
,
and
hollownesse
of
the
passage
;
but
the
main
course
is
still
continued
:
and
although
the
most
earnest
and
devout
persons
feel
and
complain
of
some
loosenesse
of
spirit
,
and
unfixed
attentions
,
yet
their
love
and
their
desire
secure
the
maine
portions
,
and
make
the
prayer
to
be
strong
,
fervent
,
and
effectuall
.
Any
thing
can
be
done
by
him
that
earnestly
desires
what
he
ought
;
secure
but
your
affections
and
passions
,
and
then
no
temptation
will
be
too
strong
;
A
wise
man
,
and
a
full
resolution
,
and
an
earnest
spirit
can
doe
any
thing
of
duty
;
but
every
temptation
prevailes
when
we
are
willing
to
die
;
and
we
usually
lend
nothing
to
devotion
but
the
offices
that
flatter
our
passions
;
we
can
desire
and
pray
for
any
thing
that
may
serve
our
lust
,
or
promote
those
ends
which
we
covet
,
but
ought
to
fear
and
fly
from
:
but
the
same
earnestnesse
,
if
it
were
transplanted
into
Religion
and
our
prayers
,
would
serve
all
the
needs
of
the
spirit
,
but
for
want
of
it
we
do
the
Lords
work
deceitfully
.
3.
Our
Charity
also
must
be
fervent
:
Malus
est
miles
qui
ducem
suum
gemens
sequitur
,
He
that
follows
his
Generall
with
a
heavy
march
and
a
heavy
heart
is
but
an
ill
souldier
;
but
our
duty
to
God
should
be
hugely
pleasing
,
and
we
should
rejoyce
in
it
:
it
must
passe
on
to
action
,
and
doe
the
action
vigorously
;
it
is
called
in
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
labour
and
travail
of
love
;
A
friend
at
a
sneese
and
an
almes-basket
full
of
prayers
,
a
love
that
is
lazy
,
and
a
service
that
is
uselesse
,
and
a
pity
without
support
,
are
the
images
and
colours
of
that
grace
,
whose
very
constitution
and
designe
is
,
beneficence
and
well-doing
.
He
that
loves
passionately
will
not
onely
doe
all
that
his
friend
needs
,
but
all
that
himself
can
;
for
although
the
law
of
charity
is
fulfilled
by
acts
of
profit
,
and
bounty
,
and
obedience
,
and
labour
;
yet
it
hath
no
other
measures
but
the
proportions
and
abundance
of
a
good
mind
;
and
according
to
this
God
requires
that
we
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abounding
,
and
that
alwayes
,
in
the
work
of
the
Lord
;
if
we
love
passionately
,
we
shall
doe
all
this
,
for
love
endures
labour
,
and
calls
it
pleasure
,
it
spends
all
and
counts
it
a
gain
,
it
suffers
inconveniencies
,
and
is
quickly
reconciled
to
them
;
if
dishonours
and
affronts
be
to
be
endured
,
love
smiles
and
calls
them
favours
,
and
wears
them
willingly
.
—
alii
jacuere
ligati
Turpitèr
,
atque
aliquis
de
Diis
non
tristibus
optat
Sic
fieri
turpis
,
—
It
is
the
Lord
,
said
David
,
and
I
will
be
yet
more
vile
,
and
it
shall
be
honour
unto
me
;
thus
did
the
Disciples
of
our
Lord
goe
from
tribunals
rejoycing
that
they
were
accounted
worthy
to
suffer
stripes
for
that
beloved
name
;
and
we
are
commanded
to
rejoyce
in
persecutions
,
to
resist
unto
bloud
,
to
strive
to
enter
in
at
the
strait
gate
,
not
to
be
weary
of
well
doing
;
doe
it
hugely
,
and
doe
it
alwayes
.
Non
enim
votis
neque
suppliciis
muliebribus
auxilia
Deorum
parantur
;
sed
vigilando
,
agendo
,
benè
consulendo
omnia
prosperè
cedunt
.
No
man
can
obtain
the
favour
of
God
by
words
and
imperfect
resolutions
,
by
lazie
actions
,
and
a
remisse
piety
,
but
by
severe
counsells
,
and
sober
actions
,
by
watchfulnesse
and
prudence
,
by
doing
excellent
things
with
holy
intentions
,
and
vigorous
prosecutions
.
Ubi
socordiae
&
ignaviae
te
tradideris
nequidquam
Deos
implorabis
:
If
your
vertues
be
lazy
,
your
vices
will
be
bold
and
active
:
and
therefore
Democritus
said
well
,
that
the
painfull
and
the
soft-handed
people
in
Religion
differ
just
as
good
men
and
bad
;
nimirùm
spe
bonâ
,
the
labouring
charity
hath
a
good
hope
,
but
a
coole
Religion
hath
none
at
all
,
and
the
distinction
will
have
a
sad
effect
to
eternall
ages
.
These
are
the
great
Scenes
of
duty
in
which
we
are
to
be
fervent
and
zealous
;
but
because
earnestnesse
and
zeal
are
circumstances
of
a
great
latitude
;
and
the
zeale
of
the
present
age
is
starke
cold
,
if
compar'd
to
the
fervors
of
the
Apostles
,
and
other
holy
primitives
;
and
in
every
age
a
good
mans
care
may
turne
into
scruple
,
if
he
sees
that
he
is
not
the
best
man
,
because
he
may
reckon
his
owne
estate
to
stand
in
the
confines
of
darknesse
,
because
his
spark
is
not
so
great
as
his
neighbors
fires
,
therefore
it
is
sit
that
we
consider
concerning
the
degrees
of
the
intention
and
forward
heats
;
for
when
we
have
found
out
the
lowest
degrees
of
zeale
,
and
a
holy
fervour
,
we
know
that
duty
dwels
there
,
and
whatsoever
is
above
it
is
a
degree
of
excellence
;
but
all
that
is
lesse
then
it
,
is
lukewarmnesse
,
and
the
state
of
an
ungracious
and
an
unaccepted
person
.
1.
No
man
is
fervent
and
zealous
as
he
ought
,
but
he
that
preferres
Religion
before
businesse
,
charity
before
his
own
ease
,
the
reliefe
of
his
brother
before
money
,
heaven
before
secular
regards
,
and
God
before
his
friend
or
interest
.
Which
rule
is
not
to
be
understood
absolutely
,
and
in
particular
instances
,
but
alwayes
generally
;
and
when
it
descends
to
particulars
,
it
must
be
in
proportion
to
circumstances
,
and
by
their
proper
measures
:
for
,
1.
In
the
whole
course
of
life
it
is
necessary
that
we
prefer
Religion
before
any
state
that
is
either
contrary
to
it
,
or
a
lessening
of
at
s
duties
.
He
that
hath
a
state
of
life
in
which
he
cannot
at
all
in
fair
proportions
tend
to
Religion
,
must
quit
great
proportions
of
that
,
that
he
may
enjoy
more
of
this
,
this
is
that
which
our
blessed
Saviour
calls
pulling
out
the
right
eye
if
it
offend
thee
.
2.
In
particular
actions
,
when
the
necessity
is
equall
,
he
that
does
not
preferre
Religion
is
not
at
all
Zealous
;
for
although
all
naturall
necessities
are
to
be
served
before
the
circumstances
and
order
of
Religion
,
yet
our
belly
and
our
back
,
our
liberty
and
our
life
,
our
health
,
and
a
friend
are
to
be
neglected
rather
then
a
Duty
when
it
stands
in
its
proper
place
,
and
is
requir'd
.
3.
Although
the
things
of
God
are
by
a
necessary
Zeale
to
be
preferred
before
the
things
of
the
world
;
yet
we
must
take
heed
that
we
doe
not
reckon
Religion
,
and
orders
of
worshipping
,
onely
to
be
the
things
of
God
,
and
all
other
duties
to
be
the
things
of
the
world
;
for
it
was
a
Pharisaicall
device
to
cry
Corban
,
and
to
refuse
to
relieve
their
aged
Parents
;
it
is
good
to
give
to
a
Church
,
but
it
is
better
to
give
to
the
Poor
;
and
though
they
must
be
both
provided
for
,
yet
in
cases
of
dispute
Mercy
carries
the
cause
against
Religion
and
the
Temple
.
And
although
Mary
was
commended
for
choosing
the
better
part
,
yet
Mary
had
done
worse
if
she
had
been
at
the
foot
of
her
Master
when
she
should
have
relieved
a
perishing
brother
.
Martha
was
troubled
with
much
serving
;
that
was
more
then
need
,
and
therefore
she
was
to
blame
;
and
sometimes
hearing
in
some
circumstances
may
be
more
then
needs
;
and
some
women
are
troubled
with
over-much
hearing
,
and
then
they
had
better
have
been
serving
the
necessities
of
their
house
.
4.
This
rule
is
not
to
be
extended
to
the
relatives
of
Religion
;
for
although
the
things
of
the
Spirit
are
better
then
the
things
of
the
World
,
yet
a
spirituall
man
is
not
in
humane
regards
to
be
preferred
before
Princes
and
noble
personages
.
Because
a
man
is
called
spirituall
in
severall
regards
,
and
for
various
measures
and
manners
of
partaking
of
the
Spirit
of
grace
,
or
co-operating
toward
the
works
of
the
Spirit
.
*
A
King
and
a
Bishop
both
,
have
callings
in
order
to
godlinesse
,
and
honesty
,
and
spirituall
effects
,
towards
the
advancement
of
Christs
Kingdome
,
whose
representatives
severally
they
are
.
*
But
whether
of
these
two
works
more
immediately
,
or
more
effectively
,
cannot
at
all
times
be
known
;
and
therefore
from
hence
no
argument
can
be
drawn
concerning
doing
them
civill
regards
;
*
and
possibly
,
the
partaking
the
Spirit
is
a
neerer
relation
to
him
,
then
doing
his
ministeries
,
and
serving
his
ends
upon
others
;
*
and
if
relations
to
God
and
Gods
Spirit
could
bring
an
obligation
of
giving
proportionable
civill
honour
,
every
holy
man
might
put
in
some
pretence
for
dignities
above
some
Kings
and
some
Bishops
.
*
But
as
the
things
of
the
Spirit
are
in
order
to
the
affairs
of
another
world
,
so
they
naturally
can
inferre
onely
such
a
relative
dignity
,
as
can
be
expressed
in
spirituall
manners
.
But
because
such
relations
are
subjected
in
men
of
this
life
,
and
we
now
converse
especially
in
materiall
and
secular
significations
,
therefore
we
are
to
expresse
our
regards
to
men
of
such
relations
by
proportionable
expressions
:
but
because
civill
excellencies
are
the
proper
ground
of
receiving
and
exacting
civill
honors
,
and
spirituall
excellencies
doe
onely
claim
them
accidentally
,
and
indirectly
,
therefore
in
titles
of
honour
and
humane
regards
the
civill
praeeminence
is
the
appendix
of
the
greatest
civill
power
and
imployment
,
and
is
to
descend
in
proper
measures
;
and
for
a
spirituall
relation
to
challenge
a
temporall
dignity
,
is
as
if
the
best
Musick
should
challenge
the
best
cloathes
,
or
a
Lute-string
should
contend
with
a
Rose
for
the
honour
of
the
greatest
sweetnesse
.
*
Adde
to
this
,
that
although
temporall
things
are
in
order
to
spirituall
,
and
therefore
are
lesse
perfect
,
yet
this
is
not
so
naturally
;
for
temporall
things
are
properly
in
order
to
the
felicity
of
man
in
his
proper
and
present
constitution
;
and
it
is
by
a
supernaturall
grace
that
now
they
are
thrust
forward
to
a
higher
end
of
grace
and
glory
;
and
therefore
temporall
things
,
and
persons
,
and
callings
have
properly
the
chiefest
temporall
regard
;
and
Christ
took
nothing
of
this
away
from
them
,
but
put
them
higher
,
by
sanctifying
and
ennobling
them
.
*
But
then
the
higher
calling
can
no
more
suppose
the
higher
man
,
then
the
richest
trade
can
suppose
the
richest
man
.
From
callings
to
men
,
the
argument
is
fallacious
;
and
a
Smith
is
a
more
usefull
man
then
he
that
teaches
Logick
;
but
not
always
to
be
more
esteemed
,
and
called
to
stand
at
the
chairs
of
Princes
and
Nobles
.
*
Holy
persons
and
holy
things
and
all
great
relations
are
to
be
valued
by
generall
proportions
to
their
correlatives
,
but
if
wee
descend
to
make
minute
and
exact
proportions
,
and
proportion
an
inch
of
temporall
to
a
minute
of
spirituall
,
we
must
needs
be
hugely
deceived
,
unlesse
we
could
measure
the
motion
of
an
Angell
by
a
string
,
or
the
progressions
of
the
Spirit
by
weight
and
measure
of
the
staple
.
*
And
yet
if
these
measures
were
taken
,
it
would
be
unreasonable
that
the
lower
of
the
higher
kind
should
be
preferr'd
before
the
most
perfect
and
excellent
in
a
lower
order
of
things
.
A
man
generally
is
to
be
esteemed
above
a
woman
,
but
not
the
meanest
of
her
subjects
before
the
most
excellent
Queen
;
not
alwayes
this
man
before
this
woman
.
Now
Kings
and
Princes
are
the
best
in
all
temporall
dignities
,
and
therefore
if
they
had
in
them
no
spirituall
relations
and
consequent
excellencies
(
as
they
have
very
many
)
yet
are
not
to
be
undervalu'd
to
spirituall
relations
,
which
in
this
world
are
very
imperfect
,
weak
,
partiall
;
and
must
stay
till
the
next
world
before
they
are
in
a
state
of
excellency
,
propriety
and
perfection
;
and
then
also
all
shall
have
them
,
according
to
the
worth
of
their
persons
,
not
of
their
calling
.
*
But
lastly
,
what
men
may
not
challenge
is
not
their
just
and
proper
due
;
but
spirituall
persons
and
the
neerest
relatives
to
God
stand
by
him
but
so
long
at
they
dwell
low
and
safe
in
humility
,
and
rise
high
in
nothing
but
in
labours
,
and
zeal
of
soules
,
and
devotion
.
*
In
proportion
to
this
rule
,
a
Church
may
be
pull'd
down
to
save
a
Town
,
and
the
Vessels
of
the
Church
may
be
sold
to
redeem
Captives
when
there
is
a
great
calamity
imminent
,
and
prepared
for
reliefe
and
no
other
way
to
succour
it
.
But
in
the
whole
,
the
duty
of
zeale
requires
that
we
neglect
an
ordinary
visit
rather
then
an
ordinary
prayer
,
and
a
great
profit
rather
then
omit
a
required
duty
.
No
excuse
can
legitimate
a
sin
;
and
he
that
goes
about
to
distinguish
between
his
duty
and
his
profit
,
and
if
he
cannot
reconcile
them
,
will
yet
tie
them
together
like
a
Hyaena
and
a
Dog
,
this
man
pretends
to
Religion
,
but
secures
the
world
,
and
is
indifferent
and
lukewarme
towards
that
,
so
he
may
be
warme
and
safe
in
the
possession
of
this
.
2.
To
that
fervour
and
zeal
that
is
necessary
and
a
duty
,
it
is
required
that
we
be
constant
and
persevering
.
Esto
fidelis
ad
mortem
,
said
the
Spirit
of
God
to
the
Angel
of
the
Church
of
Smyrna
,
Be
faithfull
unto
death
,
and
I
will
give
thee
a
crown
of
life
:
For
he
that
is
warm
to
day
,
and
cold
to
morrow
,
zealous
in
his
resolution
and
weary
in
his
practises
,
fierce
in
the
beginning
,
and
slack
and
easie
in
his
progresse
,
hath
not
yet
well
chosen
what
side
he
will
be
of
;
he
sees
not
reason
enough
for
Religion
,
and
he
hath
not
confidence
enough
for
its
contrary
;
and
therefore
he
is
duplicis
animi
,
as
St.
James
calls
him
,
of
a
doubtfull
mind
.
For
Religion
is
worth
as
much
to
day
as
it
was
yesterday
,
and
that
cannot
change
though
we
doe
;
and
if
we
doe
,
we
have
left
God
,
and
whither
he
can
goe
that
goes
from
God
,
his
owne
sorrowes
will
soon
enough
instruct
him
.
This
fire
must
never
goe
out
,
but
it
must
be
like
the
fire
of
heaven
,
it
must
shine
like
the
starres
,
though
sometimes
cover'd
with
a
cloud
,
or
obscur'd
by
a
greater
light
;
yet
they
dwell
for
ever
in
their
orbs
,
and
walk
in
their
circles
,
and
observe
their
circumstances
,
but
goe
not
out
by
day
nor
night
,
and
set
not
when
Kings
die
,
nor
are
extinguish'd
when
Nations
change
their
Government
:
So
must
the
zeal
of
a
Christian
be
,
a
constant
incentive
of
his
duty
,
and
though
sometimes
his
hand
is
drawne
back
by
violence
or
need
,
and
his
prayers
shortned
by
the
importunity
of
businesse
,
and
some
parts
omitted
by
necessities
,
and
just
complyances
,
yet
still
the
fire
is
kept
alive
,
it
burns
within
when
the
light
breaks
not
forth
,
and
is
eternall
as
the
orb
of
fire
,
or
the
embers
of
the
Altar
of
Incense
.
3.
No
man
is
zealous
as
he
ought
,
but
he
that
delights
in
the
service
of
God
:
without
this
no
man
can
persevere
,
but
must
faint
under
the
continuall
pressure
of
an
uneasie
load
.
If
a
man
goes
to
his
prayers
as
children
goe
to
schoole
,
or
give
alms
as
those
that
pay
contribution
,
and
meditate
with
the
same
willingnesse
with
which
young
men
die
,
this
man
does
personam
sustinere
,
he
acts
a
part
which
he
cannot
long
personate
,
but
will
find
so
many
excuses
and
silly
devices
to
omit
his
duty
,
such
tricks
to
run
from
that
which
will
make
him
happy
,
he
will
so
watch
the
eyes
of
men
,
and
be
so
sure
to
doe
nothing
in
private
;
he
will
so
often
distinguish
and
mince
the
duty
into
minutes
and
little
particles
,
he
will
so
tie
himself
to
the
letter
of
the
Law
,
and
be
so
carelesse
of
the
intention
and
spirituall
designe
,
he
will
be
punctuall
in
the
ceremony
,
and
trifling
in
the
secret
,
and
he
will
be
so
well
pleased
when
he
is
hindred
by
an
accident
not
of
his
own
procuring
,
and
will
have
so
many
devices
to
defeat
his
duty
,
and
to
cosuen
himselfe
,
that
he
will
certainly
manifest
that
he
is
afraid
of
Religion
,
and
secretly
hates
it
;
he
counts
it
a
burthen
,
and
an
objection
,
and
then
the
man
is
sure
to
leave
it
,
when
his
circumstances
are
so
fitted
.
But
if
we
delight
in
it
,
we
enter
into
a
portion
of
the
reward
as
soon
as
we
begin
the
worke
,
and
the
very
grace
shall
be
stronger
then
the
temptation
in
its
very
pretence
of
pleasure
;
and
therefore
it
must
needs
be
pleasing
to
God
,
because
it
confesses
God
to
be
the
best
Master
,
Religion
the
best
work
,
and
it
serves
God
with
choice
,
and
will
,
and
reconciles
our
nature
to
it
,
and
entertaines
our
appetite
,
and
then
there
is
no
ansa
or
handle
left
whereby
we
can
easily
be
drawne
from
duty
,
when
all
parties
are
pleased
with
the
imployment
.
But
this
delight
is
not
to
be
understood
as
if
it
were
alwayes
required
that
we
should
feele
an
actuall
cheerfulnesse
,
and
sensible
joy
;
such
as
was
that
of
Jonathan
when
he
had
newly
tasted
honey
,
and
the
light
came
into
his
eyes
,
and
he
was
refreshed
and
pleasant
.
This
happens
sometimes
when
God
please
to
intice
,
or
reward
a
mans
spirit
,
with
little
Antepasts
of
heaven
;
but
such
a
delight
onely
is
necessary
,
and
a
duty
,
that
we
alwayes
choose
our
duty
regularly
,
and
undervalue
the
pleasures
of
temptation
,
and
proceed
in
the
work
of
grace
with
a
firme
choice
and
unabated
election
;
our
joy
must
be
a
joy
of
hope
,
a
joy
at
least
of
confident
sufferers
,
the
joys
of
faith
and
expectation
;
rejoycing
in
hope
,
so
the
Apostle
calls
it
;
that
is
,
a
going
forward
upon
such
a
perswasion
as
sees
the
joyes
of
God
laid
up
for
the
Children
of
men
:
and
so
the
sun
may
shine
under
a
cloud
;
and
a
man
may
rejoyce
in
persecution
,
and
delight
in
losses
;
that
is
,
though
his
outward
man
groanes
,
and
faints
,
and
dies
,
yet
his
spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
inner
man
is
confident
and
industrious
,
and
hath
a
hope
by
which
it
lives
and
works
unto
the
end
:
It
was
the
case
of
our
blessed
Saviour
in
his
agony
;
his
soule
was
exceeding
sorrowfull
unto
death
,
and
the
load
of
his
Fathers
anger
crushed
his
shoulder
,
and
bowed
his
knees
to
the
ground
;
and
yet
he
chose
it
,
and
still
went
forward
,
and
resolved
to
die
,
and
did
so
;
and
what
wee
choose
wee
delight
in
;
and
wee
thinke
it
to
be
eligible
,
and
therefore
amiable
,
and
fit
by
its
proper
excellencies
and
appendages
to
be
delighted
in
;
it
is
not
pleasant
to
the
flesh
at
all
times
,
for
its
dignity
is
spirituall
and
heavenly
;
but
therefore
it
is
proportioned
to
the
spirit
,
which
is
as
heavenly
as
the
reward
,
and
therefore
can
feel
the
joys
of
it
,
when
the
body
hangs
the
head
,
and
is
uneasie
and
troubled
.
These
are
the
necessary
parts
of
zeale
;
of
which
if
any
man
failes
,
he
is
in
a
state
of
lukewarmnesse
,
and
that
is
a
spirituall
death
.
As
a
banished
man
or
a
condemned
person
is
dead
civilly
;
he
is
diminutus
capite
,
he
is
not
reckoned
in
the
census
,
nor
partakes
of
the
priviledges
,
nor
goes
for
a
person
,
but
is
reckoned
among
things
in
the
possession
of
others
:
so
is
a
lukewarm
person
;
he
is
corde
diminutus
,
he
is
spiritually
dead
,
his
heart
is
estranged
from
God
,
his
affections
are
lessened
,
his
hope
diminished
,
and
his
title
cancell'd
,
and
he
remains
so
,
unlesse
,
1.
he
prefers
Religion
before
the
world
,
and
2.
spiritually
rejoyces
in
doing
his
duty
,
and
3.
doe
it
constantly
,
and
with
perseverance
.
These
are
the
heats
and
warmth
of
life
;
whatsoever
is
lesse
then
this
,
is
a
disease
,
and
leads
to
the
coldnesse
and
dishonors
of
the
grave
.
SERMON
,
XIV
.
Part
III.
3.
SO
long
as
our
zeal
and
forwardnesse
in
Religion
hath
only
these
constituent
parts
,
it
hath
no
more
then
can
keep
the
duty
alive
:
but
beyond
this
,
there
are
many
degrees
of
earnestnesse
and
vehemence
which
are
progressions
towards
the
state
of
perfection
,
which
every
man
ought
to
design
and
desire
to
be
added
to
his
portion
:
of
this
sort
I
reckon
frequency
in
prayer
,
and
almes
above
our
estate
.
Concerning
which
two
instances
I
have
these
two
cautions
to
insert
.
1.
Concerning
frequency
in
prayer
,
it
is
an
act
of
zeal
so
ready
and
prepared
for
the
spirit
of
a
man
,
so
easie
and
usefull
,
so
without
objection
,
and
so
fitted
for
every
mans
affairs
,
his
necessities
and
possibilities
,
that
he
that
prayes
but
seldome
,
cannot
in
any
sense
pretend
to
be
a
religious
person
.
For
in
Scripture
there
is
no
other
rule
for
the
frequency
of
prayer
given
us
,
but
by
such
words
which
signifie
we
should
do
it
alwaies
,
Pray
continually
:
and
,
Men
ought
alwayes
to
pray
and
not
to
faint
.
And
then
,
men
have
so
many
necessities
,
that
if
we
should
esteem
our
needs
to
be
the
circumstances
and
positive
determination
of
our
times
of
prayer
,
we
should
be
very
far
from
admitting
limitation
of
the
former
words
,
but
they
must
mean
that
we
ought
to
pray
frequently
every
day
.
For
in
danger
and
trouble
,
naturall
Religion
teaches
us
to
pray
:
In
a
festivall
fortune
our
prudence
,
and
our
needs
inforce
us
equally
.
For
though
we
feel
not
a
present
smart
,
yet
we
are
certain
then
is
our
biggest
danger
:
and
if
we
observe
how
the
world
treats
her
darlings
,
men
of
riches
and
honour
,
of
prosperity
and
great
successe
,
we
cannot
but
confesse
them
to
be
the
most
miserable
of
all
men
,
as
being
in
the
greatest
danger
of
losing
their
biggest
interest
.
For
they
are
bigger
then
the
iron
hand
of
Law
,
and
they
cannot
be
restrain'd
with
fear
:
the
hand
grasps
a
power
of
doing
all
that
which
their
evill
heart
can
desire
,
and
they
cannot
be
restrained
with
disability
to
sin
;
they
are
flatter'd
by
all
mean
,
and
base
,
and
indiligent
persons
,
which
are
the
greatest
part
of
mankinde
;
but
few
men
dare
reprove
a
potent
sinner
;
he
shall
every
day
be
flattered
and
seldome
counselled
:
and
his
great
reflexions
and
opinions
of
his
condition
makes
him
impatient
of
reproof
,
and
so
he
cannot
be
restrain'd
with
modesty
:
and
therefore
as
the
needs
of
the
poor
man
,
his
rent
day
,
and
the
cryes
of
his
children
,
and
the
oppression
he
groans
under
,
and
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
uneasie
,
ill
sleeping
care
will
make
him
run
to
his
prayers
,
that
in
heaven
a
new
decree
may
be
passed
every
day
for
the
provisions
of
his
daily
bread
:
so
the
greater
needs
of
the
rich
,
their
temptations
,
and
their
dangers
,
the
flattery
and
the
vanity
,
the
power
and
the
pride
,
their
businesse
and
evill
estate
of
the
whole
world
upon
them
,
cals
upon
them
to
be
zealous
in
this
instance
that
they
pray
often
,
that
they
pray
without
ceasing
;
For
there
is
great
reason
they
should
do
so
,
and
great
security
and
advantage
,
if
they
do
;
For
,
he
that
prayes
well
and
prayes
often
,
must
needs
be
a
good
and
a
blessed
man
;
and
truly
he
that
does
not
,
deserves
no
pity
for
his
misery
.
For
when
all
the
troubles
and
dangers
of
his
condition
may
turn
into
his
good
,
if
he
will
but
desire
they
should
;
when
upon
such
easie
terms
he
may
be
happy
,
for
there
is
no
more
trouble
in
it
then
this
,
Aske
and
ye
shall
receive
;
that
's
all
that
is
required
;
no
more
turnings
and
variety
in
their
road
;
when
(
I
say
)
at
so
cheap
a
rate
,
a
poor
man
may
be
provided
for
,
and
a
rich
man
may
escape
damnation
,
they
that
refuse
to
apply
themselves
to
this
remedy
,
quickly
,
earnestly
,
zealously
,
and
constantly
,
deserves
the
smart
of
his
poverty
and
the
care
of
it
,
and
the
scorne
if
he
be
poor
,
and
if
he
be
rich
it
is
fit
he
should
(
because
he
desires
it
)
dye
by
the
evils
of
his
proper
danger
.
*
It
was
observed
by
Cassian
;
orationibus
maximè
infidiantur
Daemones
,
the
Devill
is
more
busie
to
disturb
our
prayers
,
then
to
hinder
any
thing
else
.
For
else
it
cannot
be
imagined
why
we
should
be
brought
to
pray
so
seldome
,
and
to
be
so
listlesse
to
them
,
and
so
trifling
to
them
.
No
,
The
Devill
knowes
upon
what
hard
terms
he
stands
with
the
praying
man
;
he
also
knows
that
it
is
a
mighty
cmanation
of
Gods
infinite
goodnesse
and
a
strange
desire
of
saving
mankinde
,
that
he
hath
to
so
easie
a
duty
promised
such
mighty
blessings
.
For
God
knowing
that
upon
hard
terms
we
would
not
accept
of
heaven
it self
,
and
yet
hell
was
so
intolerable
a
state
,
that
God
who
loved
us
would
affixe
heaven
to
a
state
of
prayer
and
devotion
;
this
,
because
the
Devill
knowes
to
be
one
of
the
greatest
arts
of
the
Divine
mercy
,
he
labours
infinitely
to
supplant
;
and
if
he
can
but
make
men
unwilling
to
pray
,
or
to
pray
coldly
,
or
to
pray
seldome
,
he
secures
his
interest
,
and
destroys
the
mans
;
and
it
is
infinitely
strange
,
that
he
can
and
doth
prevail
so
much
in
this
so
unreasonable
temptation
.
Opposuisti
nubem
ne
transirot
oratio
,
the
mourning
Prophet
complained
there
Lam.
3.
44.
was
a
cloud
passed
between
heaven
and
the
prayer
of
Judah
;
a
little
thing
God
knowes
;
it
was
a
wall
which
might
have
been
blown
down
with
a
few
hearty
sighs
,
and
a
few
penitentiall
tears
;
or
if
the
prayers
had
ascended
in
a
full
and
numerous
body
,
themselves
would
have
broken
through
that
little
partition
;
but
so
the
Devill
prevails
often
;
opponit
nubem
:
he
claps
a
cloud
between
;
some
little
objection
;
a
stranger
is
come
;
or
my
head
akes
;
or
the
Church
is
too
cold
;
or
I
have
letters
to
write
;
or
I
am
not
disposed
;
or
it
is
not
yet
time
,
or
the
time
is
past
:
these
,
and
such
as
these
are
the
clouds
,
the
Devill
claps
between
heaven
and
us
;
but
these
are
such
impotent
objections
,
that
they
were
as
soon
confuted
as
pretended
,
by
all
men
that
are
not
fools
,
or
professed
enemies
of
Religion
,
but
that
they
are
clouds
:
which
sometimes
look
like
Lions
and
Bears
,
Castles
,
and
wals
of
fire
,
armies
and
horses
;
and
indeed
are
any
thing
that
a
man
will
fancy
;
and
the
smallest
article
of
objection
managed
and
conducted
by
the
Devils
arts
,
and
meeting
with
a
wretchlesse
,
carelesse
,
indevout
spirit
,
is
a
Lion
in
the
way
,
and
a
deep
river
;
it
is
impassable
,
and
it
is
impregnable
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Aristo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
the
Sophister
said
in
the
Greek
Comedy
,
Clouds
become
any
thing
as
they
are
represented
;
Wolves
to
Simon
,
Harts
to
Cleonymus
;
For
the
Devill
fits
us
with
clouds
according
as
we
can
be
abused
;
and
if
we
love
affairs
of
the
world
,
he
can
contrive
its
circumstances
so
,
that
they
shall
crosse
our
prayers
;
and
so
it
is
in
every
instance
:
and
the
best
way
to
cure
this
evill
is
prayer
;
pray
often
,
and
pray
zealously
,
and
the
sun
of
righteousnesse
will
scatter
these
clouds
,
and
warm
our
hearts
with
his
holy
fires
:
But
it
is
in
this
,
as
in
all
acquired
habits
;
the
habit
makes
the
actions
easie
and
pleasant
;
but
this
habit
cannot
be
gotten
without
frequent
actions
:
habits
are
the
daughters
of
action
,
but
then
they
nurse
their
mother
,
and
produce
daughters
after
her
image
,
but
far
more
beautifull
and
prosperous
.
For
in
frequent
prayer
there
is
so
much
rest
and
pleasure
,
that
as
soon
as
ever
it
is
perceived
,
the
contrary
temptation
appears
unreasonable
;
none
are
so
unwilling
to
pray
as
they
that
pray
seldome
;
for
they
that
do
pray
often
,
and
with
zeal
,
and
passion
and
desire
,
feel
no
trouble
so
great
as
when
they
are
forced
to
omit
their
holy
offices
and
hours
of
prayer
.
It
concerns
the
Devils
interest
to
keep
us
from
all
the
experience
of
the
rewards
of
a
frequent
and
holy
prayer
;
and
so
long
as
you
will
not
try
and
taste
how
good
and
gracious
the
Lord
is
to
the
praying
man
,
so
long
you
cannot
see
the
evill
of
your
coldnesse
and
lukewarm
state
;
but
if
you
would
but
try
,
though
it
be
but
for
curiosity
sake
,
and
informe
your selves
in
the
vanity
of
things
,
and
the
truth
of
pretences
,
and
the
certainty
of
Theologicall
propositions
,
you
should
finde
your selves
taken
in
a
golden
snare
,
which
will
tye
you
to
nothing
but
felicity
,
and
safety
,
and
holinesse
,
and
pleasures
.
But
then
the
caution
which
I
intended
to
insert
is
this
;
that
frequency
in
prayers
,
and
that
part
of
zeal
which
relates
to
it
,
is
to
be
upon
no
account
but
of
an
holy
spirit
,
a
wise
heart
,
and
reasonable
perswasion
;
for
if
it
begins
upon
passion
or
fear
,
in
imitation
of
others
,
or
desires
of
reputation
,
honour
or
phantastick
principles
,
it
will
be
unblessed
and
weary
,
unprosperous
and
without
return
or
satisfaction
:
therefore
if
it
happen
to
begin
upon
a
weak
principle
,
be
very
curious
to
change
the
motive
,
and
with
all
speed
let
it
be
turned
into
religion
and
the
love
of
holy
things
,
then
let
it
be
as
frequent
as
it
can
prudently
,
it
cannot
be
amisse
.
2.
When
you
are
entred
into
a
state
of
zealous
prayer
,
and
a
regular
devotion
,
what
ever
interruption
you
can
meet
with
,
observe
their
causes
and
be
sure
to
make
them
irregular
,
seldome
,
and
contingent
,
that
your
omissions
may
be
seldome
and
casuall
,
as
a
bare
accident
;
for
which
no
provisions
can
be
made
;
for
if
ever
it
come
,
that
you
take
any
thing
habitually
and
constantly
from
your
prayers
,
or
that
you
distract
from
them
very
frequently
,
it
cannot
be
but
you
will
become
troublesome
to
your self
;
your
prayers
will
be
uneasie
,
they
will
seem
hinderances
to
your
more
necessary
affairs
of
passion
and
interest
,
and
the
things
of
the
world
:
and
it
will
not
stand
still
,
till
it
comes
to
Apostasie
,
and
a
direct
despite
and
contempt
of
holy
things
.
For
it
was
an
old
rule
,
and
of
a
sad
experience
,
Tepiditas
si
callum
obduxerit
fiet
apostasia
,
if
your
lukewarmnesse
be
habituall
and
a
state
of
life
,
if
it
once
be
hardned
by
the
usages
of
many
daies
,
it
changes
the
whole
state
of
the
man
,
it
makes
him
an
apostate
to
devotion
.
Therefore
be
infinitely
carefull
in
this
particular
;
alwayes
remembring
the
saying
of
St.
Chrysostome
,
Docendi
,
praedicandi
officia
&
alia
cessant
suo
tempore
,
precandi
autem
nunquam
;
there
are
seasons
for
teaching
,
and
preaching
,
and
other
outward
offices
;
but
prayer
is
the
duty
of
all
times
,
and
of
all
persons
,
and
in
all
contingences
:
From
other
things
in
many
cases
we
can
be
excused
,
but
from
prayer
never
.
In
this
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
good
to
be
zealous
.
2.
Concerning
the
second
instance
I
named
,
viz.
To
give
almes
above
our
estate
,
it
is
an
excellent
act
of
zeal
,
and
needs
no
other
caution
to
make
it
secure
from
illusion
and
danger
,
but
that
our
egressions
of
charity
do
not
prejudice
justice
.
See
that
your
almes
do
not
other
men
wrong
,
and
let
them
do
what
they
can
to
thy self
,
they
will
never
prejudice
thee
by
their
abundance
;
but
then
be
also
carefull
that
the
pretences
of
justice
do
not
cousen
thy self
of
thy
charity
,
and
the
poor
of
thine
almes
,
and
thy
soul
of
the
reward
.
He
that
is
in
debt
is
not
excused
from
giving
almes
till
his
debts
are
paid
;
but
only
from
giving
away
such
portions
which
should
and
would
pay
them
,
and
such
which
he
intended
should
do
it
:
There
are
lacernae
divitiarum
,
and
crums
from
the
table
,
and
the
gleanings
of
the
harvest
,
and
the
scatterings
of
the
vintage
,
which
in
all
estates
are
the
portions
of
the
poor
,
which
being
collected
by
the
hand
of
providence
,
and
united
wisely
may
become
considerable
to
the
poor
,
and
are
the
necessary
duties
of
charity
;
but
beyond
this
also
,
every
considerable
relief
to
the
poor
is
not
a
considerable
diminution
to
the
estate
,
and
yet
if
it
be
,
it
is
not
alwaies
considerable
in
the
accounts
of
Justice
;
for
nothing
ought
to
be
pretended
against
the
zeal
of
almes
,
but
the
certain
omissions
or
the
very
probable
retarding
the
doing
that
,
to
which
we
are
otherwise
obliged
.
He
that
is
going
to
pay
a
debt
and
in
the
way
meets
an
indigent
person
that
needs
it
all
,
may
not
give
it
to
him
unlesse
he
knowes
by
other
means
to
pay
the
debt
;
but
if
he
can
do
both
,
he
hath
his
liberty
to
lay
out
his
money
for
a
Crown
.
But
then
in
the
case
of
provision
for
children
our
restraint
is
not
so
easie
,
or
discernible
;
1.
Because
we
are
not
bound
to
provide
for
them
in
a
certain
portion
,
but
may
do
it
by
the
analogies
and
measures
of
prudence
,
in
which
there
is
a
great
latitude
.
2.
Because
our
zeal
of
charity
is
a
good
portion
for
them
,
and
layes
up
a
blessing
for
inheritance
.
3.
Because
the
fairest
portions
of
charity
are
usually
short
of
such
sums
which
can
be
considerable
in
the
duty
of
provision
for
our
children
.
4.
If
we
for
them
could
be
content
to
take
any
measure
lesse
then
all
,
any
thing
under
every
thing
that
we
can
,
we
should
finde
the
portions
of
the
poor
made
ready
to
our
hands
sufficiently
to
minister
to
zeal
,
and
yet
not
to
intrench
upon
this
case
of
conscience
;
But
the
truth
is
;
we
are
so
carelesse
,
so
unskil'd
,
so
unstudied
in
religion
,
that
we
are
only
glad
to
make
an
an
excuse
,
and
to
defeat
our
souls
of
the
reward
of
the
noblest
grace
:
we
are
contented
if
we
can
but
make
a
pretence
;
for
we
are
highly
pleased
if
our
conscience
be
quiet
,
and
care
not
so
much
that
our
duty
be
performed
;
much
lesse
that
our
eternall
interest
be
advanced
in
bigger
portions
.
We
care
not
,
we
strive
not
,
we
think
not
of
getting
the
greater
rewards
of
Heaven
;
and
he
whose
desires
are
so
indifferent
for
the
greater
,
will
not
take
pains
to
secure
the
smallest
portion
;
and
it
is
observable
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
least
in
the
Kingdome
of
heaven
,
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
good
as
none
;
if
a
man
will
be
content
with
his
hopes
Mat.
5.
16.
of
the
lowest
place
there
,
and
will
not
labour
for
something
beyond
it
,
he
does
not
value
it
at
all
,
and
it
is
ten
to
one
,
but
will
lose
that
for
which
he
takes
so
little
pains
,
and
is
content
with
so
easie
a
security
.
He
that
does
his
almes
,
and
resolves
that
in
no
case
he
will
suffer
inconvenience
for
his
brother
whose
case
it
may
be
is
into
erable
,
should
do
well
to
remember
that
God
in
some
cases
requires
a
greater
charity
;
and
it
may
be
we
shall
be
called
to
dye
for
the
good
of
our
brother
:
and
that
although
it
alwaies
supposes
a
zeal
,
and
a
holy
fervour
,
yet
sometimes
it
is
also
a
duty
,
and
we
lose
our
lives
if
we
go
to
save
them
;
and
so
we
do
with
our
estates
;
when
we
are
such
good
husbands
in
our
Religion
,
that
we
will
serve
all
our
own
conveniences
before
the
great
needs
of
a
hungry
and
afflicted
brother
,
God
oftentimes
takes
from
us
that
which
with
so
much
curiosity
we
would
preserve
,
and
then
we
lose
our
money
,
and
our
reward
too
.
3.
Hither
is
to
be
reduced
*
the
accepting
and
choosing
the
counsels
Evangelicall
:
*
the
virgin
or
widow
estate
in
order
to
Religion
:
*
selling
all
and
giving
it
to
the
poor
:
*
making
our
selves
Eunuchs
for
the
Kingdome
of
Heaven
:
*
offering
our selves
to
death
voluntary
,
in
exchange
or
redemption
of
the
life
of
a
most
usefull
person
,
as
Aquila
and
Priscilla
,
who
ventur'd
their
lives
for
St.
Paul
:
*
the
zeal
of
souls
:
*
St.
Paul's
preaching
to
the
Corinthian
Church
without
wages
:
remitting
of
rights
and
forgiving
of
debts
,
when
the
obliged
person
could
pay
,
but
not
without
much
trouble
:
*
protection
of
calamitous
persons
with
hazard
of
our
own
interest
and
a
certain
trouble
;
concerning
which
and
all
other
acts
of
zeal
,
we
are
to
observe
the
following
measures
,
by
which
our
zeal
will
become
safe
and
holy
,
and
by
them
also
we
shall
perceive
the
excesses
of
Zeal
,
and
its
inordinations
,
which
is
the
next
thing
I
am
to
consider
.
1.
The
first
measure
,
by
which
our
zeal
may
comply
with
our
3.
duty
,
and
its
actions
become
laudable
,
is
charity
to
our
neighbour
.
For
since
God
receives
all
that
glorification
of
himself
whereby
we
can
serve
and
minister
to
his
glory
,
reflected
upon
the
foundation
of
his
own
goodnesse
,
and
bounty
,
and
mercy
,
and
all
the
Allellujahs
that
are
or
ever
shall
be
sung
in
heaven
are
praises
and
thank
givings
,
and
that
God
himself
does
not
receive
glory
from
the
acts
of
his
Justice
,
but
then
when
his
creatures
will
not
rejoyce
in
his
goodnesse
and
mercy
,
it
followes
that
we
imitate
this
originall
excellency
and
pursue
Gods
own
method
,
that
is
,
glorifie
him
in
via
misericordiae
,
in
the
way
of
mercy
,
and
bounty
,
charity
,
and
forgivenesse
,
love
,
and
fair
compliances
;
There
is
no
greater
charity
in
the
world
then
to
save
a
soul
,
nothing
that
pleases
God
better
,
nothing
that
can
be
in
our
hands
greater
or
more
noble
,
nothing
that
can
be
a
more
lasting
and
delightfull
honour
,
then
that
a
perishing
soul
,
snatched
from
the
flames
of
an
intolerable
Hell
,
and
born
to
Heaven
upon
the
wings
of
piety
and
mercy
,
by
the
Ministery
of
Angels
,
and
the
graces
of
the
holy
Spirit
,
shall
to
eternall
ages
blesse
God
and
blesse
thee
,
Him
,
for
the
Author
and
finisher
of
salvation
,
and
thee
for
the
Minister
and
charitable
instrument
;
that
bright
starre
must
needs
look
pleasantly
upon
thy
face
for
ever
,
which
was
by
thy
hand
plac'd
there
,
and
had
it
not
been
by
thy
Ministery
might
have
been
a
●ooty
coal
,
in
the
regions
of
sorrow
,
Now
in
order
to
this
,
God
hath
given
us
all
some
powers
,
and
ministeries
,
by
which
we
may
by
our
charity
promote
this
Religion
,
and
the
great
interest
of
souls
:
Counsels
,
and
prayers
,
preaching
,
and
writing
,
passionate
desires
,
and
fair
examples
,
going
before
others
,
in
the
way
of
godlinesse
,
and
bearing
the
torch
before
them
that
they
may
see
the
way
and
walk
in
it
.
This
is
a
charity
that
is
prepared
more
or
lesse
for
every
one
;
and
by
the
way
we
should
do
well
to
consider
what
we
have
done
towards
it
.
For
as
it
will
be
a
strange
arrest
at
the
day
of
Judgement
to
Dives
,
that
he
fed
high
and
sufferred
Lazarus
to
starve
,
and
every
garment
that
lies
by
thee
and
perishes
while
thy
naked
brother
does
so
too
for
want
of
it
,
shall
be
a
bill
of
Inditement
against
thy
unmercifull
soul
;
so
it
will
be
in
every
instance
:
in
what
thou
couldst
profit
thy
brother
and
didst
not
,
thou
art
accountable
;
and
then
tell
over
the
times
,
in
which
thou
hast
prayed
for
the
conversion
of
thy
sinning
brother
;
and
compare
the
times
together
,
and
observe
whether
thou
hast
not
tempted
him
or
betrayed
him
to
a
sin
,
or
encourag'd
him
in
it
,
or
didst
not
hinder
him
when
thou
mightest
,
more
frequently
then
thou
hast
humbly
,
and
passionately
,
and
charitably
,
and
zealously
bowed
thy
head
,
and
thy
heart
,
and
knees
to
God
to
redeem
that
poor
soul
from
hell
whither
thou
seest
him
descending
with
as
much
indifferency
as
a
stone
into
the
bottome
of
a
well
.
In
this
thing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
a
good
thing
to
be
zealous
,
and
put
forth
all
your
strength
,
for
you
can
never
go
too
far
.
But
then
be
carefull
that
this
zeal
of
thy
neighbours
amendment
be
only
expressed
in
waies
of
charity
,
not
of
cruelty
or
importune
justice
.
He
that
strikes
the
Prince
for
justice
,
as
Solomons
expression
is
,
is
a
companion
of
murderers
;
and
he
that
out
of
zeal
of
Religion
shall
go
to
convert
Nations
to
his
opinion
by
destroying
Christians
whose
faith
is
intire
and
summ'd
up
by
the
Apostles
;
this
man
breaks
the
ground
,
with
a
sword
,
and
sowes
tares
,
and
waters
the
ground
with
bloud
,
and
ministers
to
envie
and
cruelty
,
to
errors
and
mistake
,
and
there
comes
up
nothing
but
poppies
to
please
the
eye
and
fancy
,
disputes
and
hypocrisie
,
new
summaries
of
Religion
estimated
by
measures
of
anger
,
and
accursed
principles
;
and
so
much
of
the
religion
as
is
necessary
to
salvation
is
laid
aside
,
and
that
brought
forth
that
serves
an
interest
,
not
holinesse
;
that
fils
the
Schooles
of
a
proud
man
,
but
not
that
which
will
fill
Heaven
.
Any
zeal
is
proper
for
Religion
,
but
the
zeal
of
the
sword
,
and
the
zeal
of
anger
;
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
bitternesse
of
zeal
;
and
it
is
a
certain
temptation
Iam.
3.
14.
to
every
man
against
his
duty
;
for
if
the
sword
turns
preacher
and
dictates
propositions
by
empire
in
stead
of
arguments
,
and
ingraves
them
in
mens
hearts
with
a
ponyard
,
that
it
shall
be
death
to
beleeve
what
I
innocently
and
ignorantly
am
perswaded
of
,
it
must
needs
be
unsafe
to
try
the
spirits
,
to
try
all
things
,
to
make
inquiry
;
and
yet
without
this
liberty
,
no
man
can
justifie
himself
before
God
or
man
,
nor
confidently
say
,
that
his
Religion
is
best
;
since
he
cannot
without
a
finall
danger
make
himself
able
to
give
a
right
sentence
,
and
to
follow
that
which
he
findes
to
be
the
best
;
this
may
ruine
souls
by
making
Hypocrites
,
or
carelesse
and
complyant
against
conscience
or
without
it
;
but
it
does
not
save
souls
,
though
peradventure
it
should
force
them
to
a
good
opinion
:
This
is
inordination
of
zeal
;
for
Christ
by
reproving
St.
Peter
drawing
his
sword
,
even
in
the
cause
of
Christ
,
for
his
sacred
and
yet
injured
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
saith
Theophylact
)
teaches
us
not
to
use
the
sword
though
in
the
cause
of
God
,
or
for
God
himself
;
because
he
will
secure
his
own
interest
,
only
let
him
be
served
as
himself
is
pleased
to
command
:
and
it
is
like
Moses
passion
,
it
throwes
the
tables
of
the
Law
out
of
our
hands
,
and
breaks
them
in
pieces
out
of
indignation
to
see
them
broken
.
This
is
the
zeal
that
is
now
in
fashion
,
and
hath
almost
spoyl'd
Religion
;
men
like
the
Zelots
of
the
Jewes
cry
up
their
Sect
and
in
it
their
interest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
they
affect
Disciples
and
fight
against
the
opponents
;
and
we
shall
finde
in
Scripture
,
that
when
the
Apostles
began
to
preach
the
meeknesse
of
the
Christian
institution
,
salvations
,
and
promises
,
charity
and
humility
,
there
was
a
zeal
set
up
against
them
;
the
Apostles
were
zealous
for
the
Gospell
,
the
Jewes
were
zealous
for
the
Law
:
and
see
what
different
effects
these
two
zeals
did
produce
;
the
zeal
of
the
Law
came
to
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
they
stirred
up
the
City
,
they
made
tumults
,
they
persecuted
this
way
unto
the
death
,
they
got
letters
from
the
high
Priest
,
they
kept
Damascus
with
a
Garrison
,
they
sent
parties
of
souldiers
to
silence
and
to
imprison
the
Preachers
,
and
thought
they
did
God
service
,
when
they
put
the
Apostles
to
death
,
and
they
swore
neither
to
eat
nor
to
drink
till
they
had
killed
Paul
.
It
was
an
old
trick
of
the
Jewish
zeal
,
Non
monstrare
vias
eadem
nisi
sacra
colenti
,
Quaesitum
ad
fontem
solos
deducere
verpos
.
They
would
not
shew
the
way
to
a
Samaritan
,
nor
give
a
cup
of
cold
water
but
to
a
circumcised
brother
.
That
was
their
Zeal
;
But
the
zeal
of
the
Apostles
was
this
;
they
preached
publickly
and
privately
,
they
prayed
for
all
men
,
they
wept
to
God
for
the
hardnesse
of
mens
hearts
,
they
became
all
things
to
all
men
that
they
might
gain
some
,
they
travel'd
through
deeps
and
deserts
,
they
indured
the
heat
of
the
Syrian
Starre
,
and
the
violence
of
Euroclydon
,
winds
and
tempests
,
seas
and
prisons
,
mockings
and
scourgings
,
fastings
and
poverty
,
labour
and
watching
,
they
endured
every
man
and
wronged
no
man
,
they
would
do
any
good
thing
and
suffer
any
evill
if
they
had
but
hopes
to
prevail
upon
a
soul
;
they
perswaded
men
meekly
,
they
intreated
them
humbly
,
they
convinced
them
powerfully
,
the
watched
for
their
good
but
medled
not
with
their
interest
,
and
this
is
the
Christian
Zeal
,
the
Zeal
of
meeknesse
,
the
Zeal
of
charity
,
the
Zeal
of
patience
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
these
it
is
good
to
be
zealous
,
for
you
can
never
goe
farre
enough
.
2.
The
next
measure
of
zeal
is
prudence
.
For
,
as
charity
is
the
matter
of
Zeal
,
so
is
discretion
the
manner
.
It
must
alwaies
be
for
good
to
our
neighbour
,
and
there
needs
no
rules
for
the
conducting
of
that
,
provided
the
end
be
consonant
to
the
design
,
that
is
,
that
charity
be
intended
,
and
charity
done
.
But
there
is
a
Zeal
also
of
Religion
or
worshipping
,
and
this
hath
more
need
of
measures
and
proper
cautions
.
For
Religion
can
turn
into
a
snare
,
it
may
be
abused
into
superstition
,
it
may
become
wearinesse
in
the
spirit
,
and
tempt
to
tediousnesse
,
to
hatred
,
and
despair
:
and
many
persons
through
their
indiscreet
conduct
and
furious
marches
,
and
great
loads
taken
upon
tender
shoulders
and
unexperienced
,
have
come
to
be
perfect
haters
of
their
joy
,
and
despisers
of
all
their
hopes
,
being
like
dark
Lanthorns
,
in
which
a
candle
burnes
bright
,
but
the
body
is
incompassed
with
a
crust
and
a
dark
cloud
of
iron
;
and
these
men
keep
the
fires
and
light
of
holy
propositions
within
them
,
but
the
darknesse
of
hell
,
the
hardnesse
of
a
vexed
he
art
hath
shaded
all
the
light
,
and
makes
it
neither
apt
to
warm
nor
to
enlighten
others
,
but
it
turnes
to
fire
within
,
a
feaver
and
a
distemper
dwels
there
,
and
Religion
is
become
their
torment
.
1.
Therefore
our
Zeal
must
never
carry
us
beyond
that
which
is
profitable
.
There
are
many
institutions
,
customes
,
and
usages
introduced
into
Religion
upon
very
fair
motives
,
and
apted
to
great
necessities
;
but
to
imitate
those
things
when
they
are
disrobed
of
their
proper
ends
is
an
importune
zeal
,
and
signifies
nothing
but
a
forward
minde
,
and
an
easie
heart
,
and
an
imprudent
head
;
unlesse
these
actions
can
be
invested
with
other
ends
and
usefull
purposes
.
The
primitive
Church
were
strangely
inspired
with
a
zeal
of
virginity
,
in
order
to
the
necessities
of
preaching
and
travelling
,
and
easing
the
troubles
and
temptations
of
persecution
;
but
when
the
necessity
went
on
,
and
drove
the
holy
men
into
deserts
,
that
made
Colleges
of
Religious
,
and
their
manner
of
life
was
such
,
so
united
,
so
poor
,
so
dressed
,
that
they
must
live
more
non
saculari
,
after
the
manner
of
men
divorc'd
from
the
usuall
entercourses
of
the
world
,
still
their
desire
of
single
life
increased
;
because
the
old
necessity
lasted
,
and
a
new
one
did
supervene
.
Afterwards
the
case
was
altered
,
and
then
the
single
life
was
not
to
be
chosen
for
it self
,
nor
yet
in
imitation
of
the
first
precedents
;
for
it
could
not
be
taken
out
from
their
circumstances
and
be
used
alone
.
He
therefore
that
thinks
he
is
a
more
holy
person
for
being
a
virgin
or
a
widower
,
or
that
he
is
bound
to
be
so
because
they
were
so
,
or
that
he
cannot
be
a
religious
person
because
he
is
not
so
,
hath
zeal
indeed
,
but
not
according
to
knowledge
.
But
now
if
the
single
state
can
be
taken
out
and
put
to
new
appendages
,
and
fitted
to
the
end
of
another
grace
or
essentiall
duty
of
Religion
,
it
will
well
become
a
Christian
zeal
to
choose
it
so
long
as
it
can
serve
the
end
with
advantage
and
security
.
Thus
also
a
zealous
person
is
to
chuse
his
fastings
;
while
they
are
necessary
to
him
,
and
are
acts
of
proper
mortification
,
while
he
is
tempted
,
or
while
he
is
under
discipline
,
while
he
repents
,
or
while
he
obeys
;
but
some
persons
fast
in
zeal
,
but
for
nothing
else
;
fast
when
they
have
no
need
,
when
there
is
need
they
should
not
;
but
call
it
religion
to
be
miserable
or
sick
;
here
their
zeal
is
folly
,
for
it
is
neither
an
act
of
Religion
nor
of
prudence
,
to
fast
when
fasting
probably
serves
no
end
of
the
spirit
;
and
therefore
in
the
fasting
dayes
of
the
Church
,
although
it
is
warrant
enough
to
us
to
fast
if
we
had
no
end
to
serve
in
it
but
the
meer
obedience
,
yet
it
is
necessary
that
the
superiors
should
not
think
the
Law
obeyed
,
unlesse
the
end
of
the
first
institution
be
observed
;
a
fasting
day
is
a
day
of
humiliation
,
and
prayer
;
and
fasting
being
nothing
it self
,
but
wholly
the
handmaid
of
a
further
grace
,
ought
not
to
be
devested
of
its
holinesse
and
sanctification
,
and
left
like
the
wals
of
a
ruinous
Church
,
where
there
is
no
duty
performed
to
God
,
but
there
remains
something
of
that
which
us'd
to
minister
to
Religion
.
The
want
of
this
consideration
hath
caus'd
so
much
scandall
and
dispute
,
so
many
snares
and
schismes
concerning
Ecclesiasticall
fasts
.
For
when
it
was
undressed
and
stripp'd
of
all
the
ornaments
and
usefull
appendages
,
when
from
a
solemn
day
it
grew
to
be
common
;
from
thence
to
be
lesse
devout
by
being
lesse
seldome
and
lesse
usefull
;
and
then
it
passed
from
a
day
of
Religion
to
be
a
day
of
order
,
and
from
fasting
till
night
,
to
fasting
till
evening-song
,
and
evening-song
to
be
sung
about
twelve
a
clock
;
and
from
fasting
it
was
changed
to
a
choice
of
food
,
from
eating
nothing
to
eating
fish
,
and
that
the
letter
began
to
be
stood
upon
,
and
no
usefulnesse
remain'd
but
what
every
of
his
own
piety
should
put
into
it
,
but
nothing
was
enjoyn'd
by
the
Law
,
nothing
of
that
exacted
by
the
superiours
,
then
the
Law
fell
into
disgrace
,
and
the
design
became
suspected
,
and
men
were
first
insnared
,
and
then
scandalized
,
and
then
began
to
complain
without
remedy
,
and
at
last
took
remedy
themselves
without
authority
;
the
whole
affair
fell
into
a
disorder
and
a
mischief
;
and
zeal
was
busie
on
both
sides
,
and
on
both
sides
was
mistaken
,
because
they
fell
not
upon
the
proper
remedy
,
which
was
to
reduce
the
Law
to
the
usefulnesse
and
advantages
of
its
first
intention
.
But
this
I
intended
not
to
have
spoken
.
2.
Our
Zeal
must
never
carry
us
beyond
that
which
is
safe
.
Some
there
are
who
in
their
first
attempts
and
entries
upon
Religion
while
the
passion
that
brought
them
in
remains
,
undertake
things
as
great
as
their
highest
thoughts
;
no
repentance
is
sharp
enough
,
no
charities
expensive
enough
,
no
fastings
afflictive
enough
,
then
totis
Quinquatribus
orant
;
and
finding
some
deliciousnesse
at
the
first
contest
,
and
in
that
activity
of
their
passion
,
they
make
vowes
to
binde
themselves
for
ever
to
this
state
of
delicacies
.
The
onset
is
fair
:
but
the
event
is
this
.
The
age
of
a
passion
,
is
not
long
,
and
the
flatulent
spirit
being
breathed
out
,
the
man
begins
to
abate
of
his
first
heats
,
and
is
ashamed
:
but
then
he
considers
that
all
that
was
not
necessary
,
and
therefore
he
will
abate
something
more
and
from
something
to
something
,
at
last
it
will
come
to
just
nothing
,
and
the
proper
effect
of
this
is
,
indignation
and
hatred
of
holy
things
,
an
impudent
spirit
,
carelessenesse
or
despair
.
Zeal
sometimes
carries
a
man
into
temptation
:
and
he
that
never
thinks
he
loves
God
dutifully
or
acceptably
,
because
he
is
not
imprison'd
for
him
,
or
undone
,
or
design'd
to
Martyrdome
,
may
desire
a
triall
that
will
undoe
him
.
It
is
like
fighting
of
a
Duell
to
shew
our
valour
.
Stay
till
the
King
commands
you
to
fight
and
die
,
and
then
let
zeal
do
its
noblest
offices
.
This
irregularity
and
mistake
was
too
frequent
in
the
primitive
Church
,
when
men
and
women
would
strive
for
death
,
and
be
ambitious
to
feel
the
hangmans
sword
;
some
miscarryed
in
the
attempt
,
and
became
sad
examples
of
the
unequall
yoking
a
frail
spirit
with
a
zealous
driver
.
3.
Let
Zeal
never
transport
us
to
attempt
anything
but
what
is
possible
.
M.
Teresa
made
a
vow
that
she
would
do
alwaies
that
which
was
absolutely
the
best
.
But
neither
could
her
understanding
alwaies
tell
her
which
was
so
,
nor
her
will
alwayes
have
the
same
fervours
:
and
it
must
often
breed
scruples
,
and
sometimes
tediousnesse
,
and
wishes
that
the
vow
were
unmade
.
He
that
vowes
never
to
have
an
ill
thought
,
never
to
commit
an
error
,
hath
taken
a
course
that
his
little
infirmities
shall
become
crimes
,
and
certainly
be
imputed
by
changing
his
unavoidable
infirmity
into
vow-breach
.
Zeal
is
a
violence
to
a
mans
spirit
,
and
unlesse
the
spirit
be
secur'd
by
the
proper
nature
of
the
duty
,
and
the
circumstances
of
the
action
,
and
the
possibilities
of
the
man
;
it
is
like
a
great
fortune
in
the
meanest
person
,
it
bears
him
beyond
his
limit
,
and
breaks
him
into
dangers
and
passions
,
transportations
and
all
the
furies
of
disorder
that
can
happen
to
an
abused
person
.
4.
Zeal
is
not
safe
unlesse
it
be
in
re
probabili
too
,
it
must
be
in
a
likely
matter
.
For
we
that
finde
so
many
excuses
to
untie
all
our
just
obligations
,
and
distinguish
our
duty
into
so
much
finenesse
,
that
it
becomes
like
leaf-gold
apt
to
be
gone
at
every
breath
;
it
can
not
be
prudent
that
we
zealously
undertake
what
is
not
probable
to
be
effected
.
If
we
do
,
the
event
can
be
nothing
but
portions
of
the
former
evill
,
scruple
and
snares
,
shamefull
retreats
and
new
fantastick
principles
;
In
all
our
undertakings
we
must
consider
what
is
our
state
of
life
,
what
our
naturall
inclinations
,
what
is
our
society
,
and
what
are
our
dependencies
;
by
what
necessities
we
are
born
down
,
by
what
hopes
we
are
biassed
;
and
by
these
let
us
measure
our
heats
and
their
proper
businesse
.
A
zealous
man
runs
up
a
sandy
hill
;
the
violence
of
motion
is
his
greatest
hinderance
,
and
a
passion
in
Religion
destroys
as
much
of
our
evennesse
of
spirit
,
as
it
sets
forward
any
outward
work
:
and
therefore
although
it
be
a
good
circumstance
and
degree
of
a
spirituall
duty
,
so
long
as
it
is
within
,
and
relative
to
God
and
our selves
;
so
long
it
is
a
holy
flame
;
but
if
it
be
in
an
outward
duty
,
or
relative
to
our
neighbours
,
or
in
an
instance
not
necessary
,
it
sometimes
spoils
the
action
,
and
alwaies
endangers
it
.
But
I
must
remember
we
live
in
an
age
in
which
men
have
more
need
of
new
fires
to
be
kindled
within
them
and
round
about
them
,
then
of
any
thing
to
allay
their
forwardnesse
:
there
is
little
or
no
zeal
now
but
the
zeal
of
envie
,
and
killing
as
many
as
they
can
,
and
damning
more
then
they
can
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
smoke
and
lurking
fires
do
corrode
and
secretly
consume
:
therefore
this
discourse
is
lesse
necessary
.
A
Physitian
would
have
but
small
imployment
near
the
Riph●an
Mountains
,
if
he
could
cure
nothing
but
Calentures
;
Catarrhes
,
and
dead
palsies
,
Colds
and
Consumptions
are
their
evils
,
and
so
is
lukewarmnesse
and
deadnesse
of
spirit
,
the
proper
maladies
of
our
age
:
for
though
some
are
hot
when
they
are
mistaken
,
yet
men
are
cold
in
a
righteous
cause
;
and
the
nature
of
this
evill
is
to
be
insensible
,
and
the
men
are
farther
from
a
cure
because
they
neither
feel
their
evill
,
nor
perceive
their
danger
.
But
of
this
I
have
already
given
account
:
and
to
it
,
I
shall
only
adde
what
an
old
spirituall
person
told
a
novice
in
religion
,
asking
him
the
cause
why
he
so
frequently
suffered
tediousnesse
in
his
religious
offices
;
Nondum
vidisti
requiem
quam
speramus
,
nec
tormenta
quae
timemus
;
young
man
,
thou
hast
not
seen
the
glories
which
are
laid
up
for
the
zealous
and
devout
,
nor
yet
beheld
the
flames
which
are
prepared
for
the
lukewarm
,
and
the
haters
of
strict
devotion
.
But
the
Jewes
tell
that
Adam
having
seen
the
beauties
,
and
tasted
the
delicacies
of
Paradise
,
repented
and
mourned
upon
the
Indian
Mountains
for
three
hundred
years
together
:
and
we
who
have
a
great
share
in
the
cause
of
his
sorrowes
,
can
by
nothing
be
invited
to
a
persevering
,
a
great
,
a
passionate
religion
,
more
then
by
remembring
what
he
lost
,
and
what
is
laid
up
for
them
whose
hearts
are
burning
lamps
,
and
are
all
on
fire
with
Divine
love
,
whose
flames
are
fann'd
with
the
wings
of
the
holy
Dove
,
and
whose
spirits
shine
and
burn
with
that
fire
which
the
holy
Jesus
came
to
enkindle
upon
the
earth
.
Sermon
,
XV.
The
House
of
Feasting
:
OR
THE
EPICVRES
MEASVRES
.
Part
I.
1
Cor.
15.
32.
last
part
.
Let
us
eat
and
drink
,
for
to
morrow
we
dye
.
THis
is
the
Epicures
Proverb
,
begun
upon
a
weak
mistake
;
started
by
chance
,
from
the
discourses
of
drink
,
and
thought
witty
by
the
undiscerning
company
,
and
prevail'd
infinitely
,
because
it
struck
their
fancy
luckily
,
and
maintained
the
merry
meeting
;
but
as
it
happens
commonly
to
such
discourses
,
so
this
also
,
when
it
comes
to
be
examined
by
the
consultations
of
the
morning
,
and
the
sober
hours
of
the
day
,
it
seems
the
most
witlesse
,
and
the
most
unreasonable
in
the
world
.
When
Seneca
describes
the
spare
diet
of
Epicurus
and
Metrodorus
,
he
uses
this
expression
;
Liberaliora
sunt
alimenta
carceris
:
sepositos
ad
capitale
supplicium
,
non
tam
angustè
,
qui
occisurus
est
,
pascit
.
The
prison
keeps
a
better
table
,
and
he
that
is
to
kill
the
criminall
to
morrow
morning
,
gives
him
a
better
supper
over
night
.
By
this
he
intended
to
represent
his
meal
to
be
very
short
:
for
as
dying
persons
have
but
little
stomach
to
feast
high
;
so
they
that
mean
to
cut
the
throat
will
think
it
a
vain
expence
to
please
it
with
delicacies
,
which
after
the
first
alteration
must
be
poured
upon
the
ground
,
and
looked
upon
as
the
worst
part
of
the
accursed
thing
.
And
there
is
also
the
same
proportion
of
unreasonablenesse
,
that
because
men
shall
die
to
morrow
,
and
by
the
sentence
and
unalterable
decree
of
God
,
they
are
now
descending
to
their
graves
,
that
therefore
they
should
first
destroy
their
reason
,
and
then
force
dull
time
to
run
faster
,
that
they
may
dye
sottish
as
beasts
,
and
speedily
as
a
slie
:
But
they
thought
there
was
no
life
after
this
;
or
if
there
were
,
it
was
without
pleasure
,
and
every
soul
thrust
into
a
hole
,
and
a
dorter
of
a
spans
length
allowed
for
his
rest
,
and
for
his
walk
;
and
in
the
shades
below
no
numbring
of
healths
by
the
numerall
letters
of
Philenium's
name
,
no
fat
Mullets
,
no
Oysters
of
Luerinus
,
no
Lesbian
or
Chian
Wines
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Therefore
now
enjoy
the
delicacies
of
Nature
,
and
feel
the
descending
wines
distilled
through
the
limbecks
of
thy
tongue
,
and
larynx
,
and
suck
the
delicious
juice
of
fishes
,
the
marrow
of
the
laborious
Oxe
,
and
the
tender
lard
of
Apulian
Swine
,
and
the
condited
bellies
of
the
scarus
;
but
lose
no
time
;
for
the
Sun
drives
hard
,
and
the
shadow
is
long
,
and
the
dayes
of
mourning
are
at
hand
,
but
the
number
of
the
dayes
of
darknesse
and
the
grave
cannot
be
told
.
Thus
they
thought
they
discoursed
wisely
,
and
their
wisdome
was
turned
into
folly
;
for
all
their
arts
of
providence
,
and
witty
securities
of
pleasure
were
nothing
but
unmanly
prologues
to
death
,
fear
and
folly
,
sensuality
and
beastly
pleasures
.
But
they
are
to
be
excused
rather
then
we
.
They
placed
themselves
in
the
order
of
beasts
and
birds
,
and
esteemed
their
bodies
nothing
but
receptacles
of
flesh
and
wine
,
larders
and
pantries
;
and
their
soul
the
fine
instrument
of
pleasure
and
brisk
perception
,
of
relishes
and
gusts
,
reflexions
and
duplications
of
delight
;
and
therefore
they
treated
themselves
accordingly
.
But
then
why
we
should
do
the
same
things
,
who
are
led
by
other
principles
,
and
a
more
severe
institution
,
and
better
notices
of
immortality
,
who
understand
what
shall
happen
to
a
soul
hereafter
,
and
know
that
this
time
is
but
a
passage
to
eternity
,
this
body
but
a
servant
to
the
soul
,
this
soul
a
minister
to
the
Spirit
,
and
the
whole
man
in
order
to
God
and
to
felicity
;
this
I
say
is
more
unreasonable
,
then
to
eat
aconite
to
preserve
our
health
,
and
to
enter
into
the
floud
that
we
may
die
a
dry
death
;
this
is
a
perfect
contradiction
to
the
state
of
good
things
,
whither
we
are
designed
,
and
to
all
the
principles
of
a
wise
Philophy
,
whereby
we
are
instructed
that
we
may
become
wise
unto
salvation
.
That
I
may
therefore
do
some
assistances
towards
the
curing
the
miseries
of
mankinde
,
and
reprove
the
follies
and
improper
motions
towards
felicity
,
I
shall
endevour
to
represent
to
you
,
1.
That
plenty
and
the
pleasures
of
the
world
are
no
proper
instruments
of
felicity
.
2.
That
intemperance
is
a
certain
enemy
to
it
;
making
life
unpleasant
,
and
death
troublesome
and
intolerable
.
3.
I
shall
adde
the
rules
and
measures
of
temperance
in
eating
and
drinking
,
that
nature
and
grace
may
joyne
to
the
constitution
of
mans
felicity
.
1.
Plenty
and
the
pleasures
of
the
world
are
no
proper
instrument
of
felicity
.
It
is
necessary
that
a
man
have
some
violence
done
to
himself
before
he
can
receive
them
:
for
natures
bounds
are
,
non
esurire
,
non
sitire
,
non
algere
,
to
be
quit
from
hunger
,
and
thirst
,
and
cold
,
that
is
,
to
have
nothing
upon
us
that
puts
us
to
pain
;
against
which
she
hath
made
provisions
by
the
fleece
of
the
sheep
,
and
the
skins
of
beasts
,
by
the
waters
of
the
fountain
,
and
the
hearbs
of
the
field
,
and
of
these
no
good
man
is
destitute
,
for
that
share
that
he
can
need
to
fill
those
appetites
and
necessities
he
cannot
otherwise
avoid
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
it
is
unimaginable
that
Nature
should
be
a
mother
naturall
and
indulgent
to
the
beasts
of
the
forrest
,
and
the
spawn
of
fishes
,
to
every
plant
and
fungus
,
to
cats
and
owles
,
to
moles
and
bats
,
making
her
store-houses
alwaies
to
stand
open
to
them
,
and
that
for
the
Lord
of
all
these
,
even
to
the
noblest
of
her
productions
she
should
have
made
no
provisions
,
and
only
produc'd
in
us
appetites
sharp
as
the
stomach
of
Wolves
,
troublesome
as
the
Tigres
hunger
,
and
then
run
away
,
leaving
art
and
chance
,
violence
and
study
,
to
feed
us
and
to
cloath
us
.
This
is
so
far
from
truth
,
that
we
are
certainly
more
provided
for
by
nature
then
all
the
world
besides
;
for
every
thing
can
minister
to
us
;
and
we
can
passe
into
none
of
Natures
cabinets
,
but
we
can
finde
our
table
spread
:
so
that
what
David
said
to
God
,
Whither
shall
I
go
from
thy
presence
?
If
I
go
to
heaven
,
thou
art
there
,
if
I
descend
to
the
deep
,
thou
art
there
also
;
if
I
take
the
wings
of
the
morning
and
flie
into
the
uttermost
parts
of
the
wildernesse
,
even
there
thou
wilt
finde
me
out
,
and
thy
right
band
shall
uphold
me
:
we
may
say
it
concerning
our
table
,
and
our
wardrobe
;
If
we
go
into
the
fields
,
we
finde
them
till'd
by
the
mercies
of
heaven
,
and
water'd
with
showers
from
God
to
feed
us
and
to
cloath
us
;
if
we
go
down
into
the
deep
,
there
God
hath
multiplyed
our
stores
,
and
fill'd
a
magazine
which
no
hunger
can
exhaust
;
the
aire
drops
down
delicacies
,
and
the
wildernesse
can
sustain
us
,
and
all
that
is
in
nature
,
that
which
feeds
Lions
,
and
that
which
the
Oxe
eats
,
that
which
the
fishes
live
upon
,
and
that
which
is
the
provision
for
the
birds
,
all
that
can
keep
us
alive
;
and
if
we
consider
,
that
of
the
beasts
and
birds
for
whom
nature
hath
provided
but
one
dish
,
it
may
be
flesh
or
fish
,
or
herbes
or
flies
,
and
these
also
we
secure
with
guards
from
them
,
and
drive
away
birds
and
beasts
from
that
provision
which
Nature
made
for
them
,
yet
seldome
can
we
finde
that
any
of
these
perish
with
hunger
:
much
rather
shall
we
finde
that
we
are
secured
by
the
securities
proper
for
the
more
noble
creatures
,
by
that
providence
that
disposes
all
things
,
by
that
mercy
that
gives
us
all
things
,
which
to
other
creatures
are
ministred
singly
;
by
that
labour
that
can
procure
what
we
need
,
by
that
wisdome
that
can
consider
concerning
future
necessities
,
by
that
power
that
can
force
it
from
inferiour
creatures
,
and
by
that
temperance
which
can
fit
our
meat
to
our
necessities
.
For
if
we
go
beyond
what
is
needfull
,
as
we
finde
sometimes
more
then
was
promised
,
and
very
often
more
then
we
need
,
so
we
disorder
the
certainty
of
our
felicity
,
by
putting
that
to
a
hazard
which
nature
hath
secur'd
.
For
it
is
not
certain
that
if
we
desire
to
have
the
wealth
of
Susa
,
or
garments
stain'd
with
the
bloud
of
the
Tyrian
fish
,
that
if
we
desire
to
feed
like
Philoxenus
,
or
to
have
tables
loaden
like
the
boards
of
Vitellius
,
that
we
shall
never
want
.
It
is
not
Nature
that
desires
these
things
,
but
lust
and
violence
;
and
by
a
disease
we
enter'd
into
the
passion
and
the
necessity
,
and
in
that
state
of
trouble
it
is
likely
we
may
dwell
for
ever
,
unlesse
we
reduce
our
appetites
to
natures
measure
.
Si
ventri
benè
,
si
lateri
est
,
pedibūsque
tuis
,
nil
Horace
.
Divitiae
poterunt
Regales
addere
majus
.
And
therefore
it
is
that
plenty
and
pleasures
are
not
the
proper
instruments
of
felicity
.
Because
felicity
is
not
a
jewell
that
can
be
lock'd
in
one
mans
cabinet
.
God
intended
that
all
men
should
be
made
happy
,
and
he
that
gave
to
all
men
the
same
naturall
desires
,
and
to
all
men
provision
of
satisfactions
by
the
same
mears
and
drinks
,
intended
that
it
should
not
go
beyond
that
measure
of
good
things
which
corresponds
to
those
desires
which
all
men
naturally
have
.
He
that
cannot
be
satisfied
with
common
provisions
,
hath
a
bigger
need
then
he
that
can
;
it
is
harder
,
and
more
contingent
,
and
more
difficult
,
and
more
troublesome
,
for
him
to
be
satisfied
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Epicurus
,
I
feed
sweetly
upon
bread
and
water
,
those
sweet
and
easie
provisions
of
the
body
,
and
I
defie
the
pleasures
of
costly
provisions
;
And
the
man
was
so
confident
that
he
had
the
advantage
over
wealthy
tables
,
that
he
thought
himself
happy
as
the
immortall
Gods
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
For
these
provisions
are
easie
,
they
are
to
be
gotten
without
amazing
cares
;
no
man
needs
to
flatter
,
if
he
can
live
as
Nature
did
intend
:
Magna
pars
libertatis
est
benè
moratus
venter
:
Sence
.
he
need
not
swell
his
accounts
,
and
intricate
his
spirit
with
arts
of
subtlety
and
contrivance
,
he
can
be
free
from
fears
;
and
the
chances
of
the
world
cannot
concern
him
.
And
this
is
true
,
not
only
in
those
severe
and
Anachoreticall
and
Philosophicall
persons
,
who
lived
meanly
as
a
sheep
,
and
without
variety
as
the
Baptist
,
but
in
the
same
proportion
it
is
also
true
in
every
man
that
can
be
contented
with
that
which
is
honestly
sufficient
.
Maximus
Tyrius
considers
concerning
the
felicity
of
Diogenes
,
a
poor
Synopean
,
having
not
so
much
nobility
as
to
be
born
in
the
better
parts
of
Greece
;
but
he
saw
that
he
was
compel'd
by
no
Tyrant
to
speak
or
do
ignobly
;
he
had
no
fields
to
till
,
and
therefore
took
no
care
to
buy
cattell
,
and
to
hire
servants
;
he
was
not
distracted
when
a
rent-day
came
,
and
fear'd
not
when
the
wise
Greeks
play'd
the
fool
and
fought
who
should
be
Lord
of
that
field
that
lay
between
Thebes
and
Athens
;
he
laugh'd
to
see
men
scramble
for
dirty
silver
,
and
spend
10000.
Attick
talents
for
the
getting
the
revenues
of
200
Philippios
;
he
went
with
his
staffe
and
bag
into
the
camp
of
the
Phoconses
,
and
the
souldiers
reverene'd
his
person
and
despised
his
poverty
,
and
it
was
truce
with
him
whosoever
had
wars
;
and
the
Diadem
of
Kings
,
and
the
Purple
of
the
Emperors
,
the
Mitre
of
high
Priests
,
and
the
divining
staffe
of
Soothsayers
were
things
of
envie
and
ambition
,
the
purchase
of
danger
,
and
the
rewards
of
a
mighty
passion
:
and
men
enter'd
into
them
by
trouble
and
extreme
difficulty
,
and
dwelt
under
them
as
a
man
under
a
falling
roof
,
or
as
Damocles
under
the
Tyrants
sword
,
Nunc
lateri
incumbens
—
mox
deinde
supinus
,
Nunc
cubat
in
faciem
,
nunc
recta
pectore
surgens
,
Sleeping
like
a
condemned
man
;
and
let
there
be
what
pleasure
men
can
dream
of
in
such
broken
slumbers
,
yet
the
fear
of
waking
from
this
illusion
and
parting
from
this
phantastick
pleasure
,
is
a
pain
and
torment
which
the
imaginary
felicity
cannot
pay
for
.
Cui
cum
paupertate
benè
convenit
,
di●es
est
;
non
qui
parum
habet
,
sed
qui
plus
cupit
,
pauper
est
.
All
our
trouble
is
from
within
us
;
and
if
a
dish
of
lettice
and
a
clear
fountain
can
cool
all
my
heats
,
so
that
I
shall
have
neither
thirst
nor
pride
,
lust
nor
revenge
,
envie
nor
ambition
,
I
am
lodg'd
in
the
bosome
of
felicity
;
and
indeed
no
men
sleep
so
soundly
,
as
they
that
lay
their
head
upon
Natures
lap
.
For
a
single
dish
and
clean
chalice
lifted
from
the
springs
,
can
cure
my
hunger
and
thirst
:
but
the
meat
of
Ahasuerus
feast
cannot
satisfie
my
ambition
and
my
pride
.
Nullâ
re
egere
,
Dei
proprium
;
quàm
paucissimis
autem
,
Deo
proximum
,
said
Socrates
.
He
therefore
that
hath
the
fewest
desires
and
the
most
quiet
passions
,
whose
wants
are
soon
provided
for
,
and
whose
possessions
cannot
be
disturbed
with
violent
fears
,
he
that
dwels
next
door
to
satisfaction
,
and
can
carry
his
needs
and
lay
them
down
where
he
please
,
this
man
is
the
happy
man
,
and
this
is
not
to
be
done
in
great
designs
,
and
swelling
fortunes
.
Dives
jam
factus
desiit
gaudere
lentè
,
Cariùs
edit
&
bibit
,
&
laetatur
dives
,
quàm
pauper
,
qui
in
quolibet
,
in
parato
,
in
inempto
gaudet
,
&
facilè
epulari
potest
,
dives
nunquam
.
For
as
it
is
in
plants
which
nature
thrusts
forth
from
her
navell
,
she
makes
regular
provisions
,
and
dresses
them
with
strength
and
ornament
,
with
easinesse
and
a
full
stature
,
but
if
you
thrust
a
Jessamine
there
where
she
would
have
had
a
Daisie
grow
,
or
bring
the
tall
firre
from
dwelling
in
his
own
countrey
,
and
transport
the
orange
or
the
almond-tree
neer
the
fringes
of
the
North
starre
,
Nature
is
displeased
,
and
becomes
unnaturall
,
and
starves
her
sucklings
,
and
renders
you
a
return
lesse
then
your
charge
and
expectation
:
so
it
is
in
all
our
appetites
;
when
they
are
naturall
and
proper
,
nature
feeds
them
and
makes
them
healthfull
and
lusty
,
as
the
course
issue
of
the
Scythian
clown
;
she
feeds
them
and
makes
them
easie
without
cares
and
costly
passion
;
but
if
you
thrust
and
appetite
into
her
which
she
intended
not
,
she
gives
you
sickly
and
uneasie
banquets
,
you
must
struggle
with
her
for
every
drop
of
milk
she
gives
beyond
her
own
needs
;
you
may
get
gold
from
her
entrails
,
and
at
a
great
charge
provide
ornamants
for
your
Queens
and
Princely
women
:
but
our
lives
are
spent
in
the
purchase
;
and
when
you
have
got
them
,
you
must
have
more
;
for
these
cannot
content
you
,
nor
nourish
the
spirit
.
Ad
supervacua
sudatur
.
A
man
must
labour
infinitely
to
get
more
then
he
needs
;
but
to
drive
away
thirst
and
hunger
,
a
man
needs
not
sit
in
the
fields
of
the
oppressed
poor
,
nor
lead
armies
,
nor
break
his
sleep
,
&
contumeliosam
humanitatem
pati
,
and
to
suffer
shame
and
danger
,
and
envie
and
affront
,
and
all
the
retinue
of
infelicity
.
—
Quis
non
Epicurum
Suspicit
,
exigui
laetum
plantaribus
horti
?
If
men
did
but
know
what
felicity
dwels
in
the
cottage
of
a
vertuous
poor
man
,
how
sound
his
sleeps
,
how
quiet
his
breast
,
how
composed
his
minde
,
how
free
from
care
,
how
easie
his
provision
,
how
healthfull
his
morning
,
how
sober
his
night
,
how
moist
his
mouth
,
how
joyfull
his
heart
,
they
would
never
admire
the
noises
and
the
diseases
,
the
throng
of
passions
,
and
the
violence
of
unnaturall
appetites
,
that
fill
the
houses
of
the
luxurious
,
and
the
heart
of
the
ambitious
:
Nam
neque
divitibus
contingunt
gaudia
solis
.
These
which
you
call
pleasures
are
but
the
imagery
and
phantastick
appearances
,
and
such
appearances
even
poor
men
may
have
.
It
is
like
felicity
that
the
King
of
Persia
should
come
to
Babylon
in
the
winter
,
and
to
Susa
in
the
summer
;
and
be
attended
with
all
the
servants
of
127
Provinces
,
and
with
all
the
Princes
of
Asia
.
It
is
like
this
,
that
Diogenes
went
to
Corinth
in
the
time
of
vintage
,
and
to
Athens
when
winter
came
,
and
in
stead
of
Courts
visited
the
Temples
and
the
Schooles
,
and
was
pleased
in
the
society
of
Scholars
and
learned
men
,
and
conversed
with
the
Students
of
all
Asia
and
Europe
.
If
a
man
loves
privacy
,
the
poor
fortune
can
have
that
when
Princes
cannot
;
if
he
loves
noises
,
he
can
go
to
Markets
and
to
Courts
,
and
may
glut
himself
with
strange
faces
,
and
strange
voices
,
and
stranger
manners
,
and
the
wilde
designs
of
all
the
world
:
and
when
that
day
comes
in
which
we
shall
dye
,
nothing
of
the
eating
and
drinking
remains
,
nothing
of
the
pomp
and
luxury
,
but
the
sorrow
to
part
with
it
,
and
shame
to
have
dwelt
there
where
wisdome
and
vertue
seldome
comes
,
unlesse
it
be
to
call
men
to
sober
counsels
,
to
a
plain
and
a
severe
and
more
naturall
way
of
living
;
and
when
Lucian
derides
the
dead
Princes
and
Generals
,
and
sayes
that
in
hell
they
go
up
and
down
selling
salt
meats
and
crying
Mussels
,
or
begging
;
and
he
brings
in
Philip
of
Macedon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mending
of
shooes
in
a
little
stall
;
he
intended
to
represent
,
that
in
the
shades
below
and
in
the
state
of
the
grave
,
the
Princes
and
voluptuous
have
a
being
different
from
their
present
plenty
,
but
that
their
condition
is
made
contemptible
and
miserable
by
its
disproportion
to
their
lost
and
perishing
voluptuousnesse
.
The
result
is
this
,
that
Tiresias
told
the
Ghost
of
Menippus
enquiring
what
state
of
life
was
nearest
to
felicity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
private
life
,
that
which
is
freest
from
tumult
and
vanity
,
noise
and
luxury
,
businesse
and
ambition
,
nearest
to
nature
and
a
just
entertainment
to
our
necessities
;
that
life
is
nearest
to
felicity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Therefore
despise
the
swellings
and
the
diseases
of
a
disordered
life
,
and
a
proud
vanity
;
be
troubled
for
no
outward
thing
beyond
its
merit
;
enjoy
the
present
temperately
,
and
you
cannot
choose
but
be
pleased
to
see
that
you
have
so
little
share
in
the
follies
and
miscries
of
the
intemperate
world
.
2.
Intemperance
in
eating
and
drinking
is
the
most
contrary
course
to
the
Epicures
design
in
the
world
;
and
the
voluptuous
man
hath
the
least
of
pleasure
;
and
upon
this
proposition
,
the
consideration
is
more
materiall
and
more
immediately
reducible
to
practise
,
because
in
eating
and
drinking
men
please
themselves
so
much
,
and
have
the
necessities
of
Nature
to
usher
in
the
inordination
of
gluttony
and
drunkennesse
,
and
our
need
leads
in
vice
by
the
hand
,
that
we
know
not
how
to
distinguish
our
friend
from
our
enemy
;
and
St.
Austin
is
sad
upon
this
point
;
Thou
O
Lord
hast
taught
me
that
I
should
take
my
meat
as
I
take
my
Physick
,
but
while
I
passe
from
the
trouble
of
hunger
to
the
quietnesse
of
satisfaction
,
in
the
very
passage
I
am
insnared
by
the
cords
of
my
own
concupiscence
;
Necessity
bids
me
passe
,
but
I
have
no
way
to
passe
from
hunger
to
fulnesse
,
but
over
the
bridge
of
pleasure
;
and
although
health
and
life
be
the
cause
of
eating
and
drinking
,
yet
pleasure
,
a
dangerous
pleasure
thrusts
her self
into
attendance
,
and
sometimes
endeavours
to
be
the
principall
,
and
I
do
that
for
pleasures
sake
which
I
would
only
do
for
health
;
and
yet
they
have
distinct
measures
whereby
they
can
be
separated
,
and
that
which
is
enough
for
health
is
too
little
for
delight
,
and
that
which
is
for
my
delight
destroyes
my
health
,
and
still
it
is
uncertain
for
what
end
I
doe
indeed
desire
;
and
the
worst
of
the
evill
is
this
,
that
the
soul
is
glad
because
it
is
uncertain
,
and
that
an
excuse
is
ready
,
that
under
the
pretence
of
health
,
Obumbret
negotium
voluptatis
,
the
design
of
pleasure
may
be
advanced
and
protected
.
How
farre
the
ends
of
naturall
pleasure
may
lawfully
be
enjoyed
,
I
shall
afterwards
consider
;
In
the
mean
time
,
if
we
remember
that
the
Epicures
design
is
pleasure
principally
,
we
may
the
better
reprove
his
folly
by
considering
that
intemperance
is
a
a
plain
destruction
to
all
that
which
can
give
reall
and
true
pleasure
.
1.
It
is
an
enemy
to
health
,
without
which
it
is
impossible
to
feel
anything
of
corporall
pleasure
.
2.
A
constant
full
table
hath
in
it
lesse
pleasure
then
the
temperate
provisions
of
the
Hermite
,
or
the
Labourer
,
or
the
Philosophicall
table
of
Scholars
,
and
the
just
pleasures
of
the
vertuous
.
3.
Intemperance
is
an
impure
fountain
of
vice
,
and
a
direct
nurse
of
uncleannesse
.
4.
It
is
a
destruction
of
wisdome
.
5.
It
is
a
dishonour
and
disreputation
to
the
person
and
the
nature
of
the
man
.
It
is
an
enemy
to
health
:
which
is
as
one
cals
it
,
ansa
voluptatum
1.
&
condimentum
vitae
;
it
is
that
handle
by
which
we
can
apprehend
,
and
perceive
pleasures
,
and
that
sauce
that
only
makes
life
delicate
;
for
what
content
can
a
full
table
administer
to
a
man
in
a
feaver
?
and
he
that
hath
a
sickly
stomach
admires
at
his
happinesse
that
can
feast
with
cheese
and
garlick
,
unctious
breuuages
and
the
low
tasted
spinage
:
Health
is
the
opportunity
of
wisdome
,
the
fairest
scene
of
Religion
,
the
advantages
of
the
glorifications
of
God
,
the
charitable
ministeries
to
men
;
it
is
a
state
of
joy
and
thanksgiving
,
and
in
every
of
its
period
feels
a
pleasure
from
the
blessed
emanations
of
a
mercifull
providence
.
The
world
does
not
minister
,
does
not
feel
a
greater
pleasure
,
then
to
be
newly
delivered
from
the
racks
or
the
gratings
of
the
stone
,
and
the
torments
and
convulsions
of
a
sharp
colick
:
and
no
Organs
,
no
Harp
,
no
Lute
can
sound
out
the
praises
of
the
Almighty
Father
so
spritefully
,
as
the
man
that
rises
from
his
bed
of
sorrowes
,
and
considers
what
an
excellent
difference
he
feels
from
the
groans
and
intolerable
accents
of
yesterday
.
Health
carries
us
to
Church
and
makes
us
rejoyce
in
the
communion
of
Saints
,
and
an
intemperate
table
makes
us
to
lose
all
this
.
For
this
is
one
of
those
sins
which
S.
Paul
affirms
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
manifest
,
leading
before
unto
judgement
.
It
bears
part
of
its
punishment
in
this
life
,
and
hath
this
appendage
like
the
sin
against
the
holy
Ghost
,
that
it
is
not
remitted
in
this
world
,
nor
in
the
world
to
come
;
that
is
,
if
it
be
not
repented
of
,
it
is
punished
here
and
hereafter
,
which
the
Scripture
does
not
affirm
concerning
all
sins
,
and
all
cases
.
But
in
this
the
sinner
gives
sentence
with
his
mouth
and
brings
it
to
execution
with
his
own
hands
;
Paena
tamen
praesens
,
cum
tu
deponis
amictum
Turgidus
,
et
crudum
pavonem
in
balneaportas
.
The
old
gluttons
among
the
Romans
,
Heliogabalus
,
Tigellius
,
Crispus
,
Montanus
,
notaeque
per
oppida
buccae
,
famous
Epicures
,
mingled
their
meats
with
vomitings
;
so
did
Vitellius
,
and
enter'd
into
their
baths
to
digest
their
Phesants
,
that
they
might
speedily
return
to
the
Mullet
and
the
Eeles
of
Syene
,
and
then
they
went
home
and
drew
their
breath
short
till
the
morning
,
and
it
may
be
not
at
all
before
night
,
Hinc
subitae
mortes
,
atque
intestata
senectus
.
Their
age
is
surprised
at
a
feast
,
and
gives
them
not
time
to
make
their
will
,
but
either
they
are
choked
with
a
large
morsell
,
and
there
is
no
room
for
the
breath
of
the
lungs
,
and
the
motions
of
the
heart
;
or
a
feaver
burns
their
eyes
out
,
or
a
quinzie
punishes
that
intemperate
throat
that
had
no
religion
,
but
the
eating
of
the
fat
sacrifices
,
the
portions
of
the
poor
and
of
the
Priest
;
or
else
they
are
condemned
to
a
Lethargie
if
their
constitutions
be
dull
,
and
if
active
,
it
may
be
they
are
wilde
with
watching
.
Plurimus
hinc
aeger
moritur
vigilando
:
sed
illum
Languorem
peperit
cibus
imperfectus
,
&
haerens
Ardenti
stomacho
—
So
that
the
Epicures
geniall
proverb
may
be
a
little
alter'd
,
and
say
,
Let
us
eat
and
drink
,
for
by
this
means
to
morrow
we
shall
die
;
but
that
's
not
all
,
for
these
men
live
a
healthlesse
life
,
that
is
,
are
long
,
are
every
day
dying
,
and
at
last
dye
with
torment
.
Menander
was
too
soft
in
his
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
it
is
indeed
a
death
,
but
gluttony
is
a
pleasant
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
this
is
the
gluttons
pleasure
,
to
breath
short
and
difficultly
,
scarce
to
be
able
to
speak
,
and
when
he
does
,
he
cries
out
,
I
dye
and
not
with
pleasure
.
But
the
folly
is
as
much
to
be
derided
as
the
men
to
be
pityed
,
that
we
daily
see
men
afraid
of
death
with
a
most
intolerable
apprehension
,
and
yet
increase
the
evill
of
it
,
the
pain
,
and
the
trouble
,
and
the
suddennesse
of
its
coming
,
and
the
appendage
of
an
unsufferable
eternity
.
Rem
struere
exoptant
caeso
bove
,
Mercuriúmqque
Arcessunt
fibrâ
—
They
pray
for
herds
of
cattell
,
and
spend
the
breeders
upon
feasts
and
sacrifices
.
For
why
do
men
go
to
Temples
and
Churches
,
and
make
vowes
to
God
and
daily
prayers
,
that
God
would
give
them
a
healthfull
body
,
and
take
away
their
gout
and
their
palfies
,
their
feavers
and
apoplexies
,
the
pains
of
the
head
and
the
gripings
of
the
belly
,
and
arise
from
their
prayers
and
powre
in
loads
of
flesh
and
seas
of
wine
,
lest
there
should
not
be
matter
enough
for
a
lusty
disease
?
Poscis
opem'nervis
,
corpúsqque
fidele
senectae
.
Esto
age
,
sed
grandes
patinae
tucetáqque
crassa
Ver.
sat
.
2.
Annuere
his
superos
vetuere
,
Jov
émqque
morantur
.
But
it
is
enough
that
the
rich
glutton
shall
have
his
dead
body
condited
and
embalmed
;
he
may
be
allowed
to
stink
and
suffer
corruption
while
he
is
alive
;
These
men
are
for
the
present
living
sinners
and
walking
rottennesse
,
and
hereafter
will
be
dying
penitents
and
perfumed
carcasses
,
and
their
whole
felicity
is
lost
in
the
confusions
of
their
unnaturall
disorder
.
When
Cyrus
had
espyed
Astyages
and
his
fellowes
coming
drunk
from
a
banquet
loaden
with
variety
of
follies
and
filthinesse
,
their
legs
failing
them
,
their
eyes
red
and
staring
,
cousened
,
with
a
moist
cloud
,
and
abused
by
a
doubled
object
,
their
tongues
full
as
spunges
,
and
their
heads
no
wiser
,
he
thought
they
were
poysoned
,
and
he
had
reason
;
for
what
malignant
quality
can
be
more
venomous
and
hurtfull
to
a
man
then
the
effect
of
an
intemperate
goblet
,
and
a
full
stomach
?
it
poysons
both
the
soul
and
body
.
All
poysons
do
not
kill
presently
,
and
this
will
in
processe
of
time
,
and
hath
formidable
effects
at
present
.
But
therefore
me
thinks
the
temptations
which
men
meet
withall
from
without
,
are
in
themselves
most
unreasonable
and
soonest
confuted
by
us
.
He
that
tempts
me
to
drink
beyond
my
measure
,
civilly
invites
me
to
a
feaver
;
and
to
lay
aside
my
reason
,
as
the
Persian
women
did
their
garments
and
their
modesty
at
the
end
of
feasts
:
and
all
the
question
then
will
be
,
which
is
the
worse
evill
,
to
resuse
your
uncivill
kindnesse
,
or
to
suffer
a
violent
headach
,
or
to
lay
up
heaps
big
enough
for
an
English
Surfeit
.
Creon
in
the
Tragedy
said
well
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
grieve
thee
O
stranger
,
or
to
he
affronted
by
thee
,
then
to
be
tormented
by
thy
kindnesse
the
next
day
and
the
morrow
after
;
and
the
freed
man
of
Domitius
the
Father
of
Nero
suffered
himself
to
be
kild
by
his
Lord
;
and
the
sonne
of
Praxaspes
by
Cambyses
,
rather
then
they
would
exceed
their
own
measures
up
to
a
full
intemperance
,
and
a
certain
sicknesse
,
and
dishonour
.
For
,
(
as
Plutarch
said
well
)
to
avoid
the
opinion
of
an
uncivill
man
,
or
being
clownish
,
to
run
into
a
pain
of
thy
sides
or
belly
,
into
madnesse
or
a
head-ach
,
is
the
part
of
a
fool
and
a
coward
,
and
of
one
that
knowes
not
how
to
converse
with
men
citra
pocula
&
nidorem
,
in
any
thing
but
in
the
famelick
smels
of
meat
and
vertiginous
drinkings
:
Ebrius
&
petulans
,
qui
nullum
forte
cecîdit
,
Dat
poenas
,
noctem
patitur
lugentis
amicum
Pelidae
—
A
drunkard
and
a
glutton
feels
the
torments
of
a
restlesse
night
,
although
he
hath
not
kil'd
a
man
;
that
is
,
just
like
murtherers
and
persons
of
an
afrighting
conscience
;
so
wake
the
glutton
,
so
broken
and
sick
,
and
disorderly
are
the
slumbers
of
the
drunkard
.
Now
let
the
Epicure
boast
his
pleasures
,
and
tell
how
he
hath
swallowed
the
price
of
Provinces
,
and
gobbets
of
delicious
flesh
purchased
with
the
rewards
of
souls
;
let
him
brag
furorem
illum
conviviorum
&
foedissimum
patrimoniorum
exitium
culinam
,
of
the
madnesse
of
delicious
feasts
,
and
that
his
kitchin
hath
destroyed
his
Patrimony
;
let
him
tell
that
he
takes
in
every
day
,
—
Quantum
Lauseia
bibebat
,
As
much
wine
as
would
refresh
the
sorrowes
of
40
languishing
prisoners
;
or
let
him
set
up
his
vain-glorious
triumph
,
Ut
quod
multi
Damalis
meri
Bassum
Threiciâ
vicit
amystide
,
That
he
hath
knock'd
down
Damalis
with
the
25th
.
bottle
,
and
hath
outfeasted
Anthony
or
Cleopatra's
luxury
;
it
is
a
goodly
pleasure
and
himself
shall
bear
the
honour
.
—
Rarum
&
memorabile
magni
Gutturis
exemplum
,
conducendúsqque
magister
.
But
for
the
honour
of
his
banquet
he
hath
some
ministers
attending
that
he
did
not
dream
of
,
and
in
the
midst
of
his
loud
laughter
,
the
gripes
of
the
belly
and
the
feavers
of
the
brain
,
Pallor
&
genae
pendulae
,
oculorum
ulcera
,
tremulae
manus
,
furiales
somm
,
inquies
nocturna
,
as
Pliny
reckons
them
,
palenesse
and
hanging
cheeks
,
ulcers
of
the
eyes
and
trembling
hands
,
dead
or
distracted
sleeps
,
these
speak
aloud
,
that
to
day
you
eat
and
drink
,
that
to
morrow
you
may
dye
,
and
dye
for
ever
.
It
is
reported
concerning
Socrates
,
that
when
Athens
was
destroyed
by
the
plague
,
he
in
the
midst
of
all
the
danger
escaped
untouched
by
sicknesse
,
because
by
a
spare
and
severe
diet
,
he
had
within
him
no
tumult
of
disorderly
humours
,
no
factions
in
his
bloud
,
no
loads
of
moisture
prepared
for
charnell
houses
,
or
the
sickly
hospitals
;
but
a
vigorous
heat
,
and
a
well
proportioned
radicall
moysture
;
he
had
enough
for
health
and
study
,
Philosophy
and
Religion
,
for
the
temples
and
the
Academy
,
but
no
superfluities
to
be
spent
in
groans
and
sickly
nights
:
And
all
the
world
of
gluttons
is
hugely
convinced
of
the
excellency
of
temperance
in
order
to
our
temporall
felicity
and
health
,
because
when
themselves
have
left
vertue
,
and
sober
dyet
,
and
counsels
,
and
first
lost
their
temperance
,
and
then
lost
their
health
,
they
were
forc'd
to
run
to
temperance
and
abstinence
for
their
cure
,
Vilis
enim
tenuisque
mensa
(
ut
loquuntur
pueri
)
sanitatis
S.
Chrysost.
mater
est
,
Then
,
a
thin
diet
and
a
humbled
body
,
fasting
and
emptinesse
,
and
arts
of
scattering
their
sin
and
sicknesse
,
is
in
season
;
but
by
the
same
means
they
might
preserve
their
health
,
by
which
they
do
restore
it
;
but
when
they
are
well
,
if
they
return
to
their
full
tables
and
oppressing
meals
,
their
sicknesse
was
but
like
Vitellius
vomiting
,
that
they
might
eat
again
;
but
so
they
may
entail
a
fit
of
sicknesse
upon
every
full
moon
,
till
both
their
virtue
and
themselves
decrease
into
the
corruptions
and
rottennesse
of
the
grave
.
But
if
they
delight
in
sharp
feavers
and
horrid
potions
,
in
sowre
palats
and
heaps
of
that
which
must
be
carryed
forth
,
they
may
reckon
their
wealthy
pleasures
to
be
very
great
and
many
,
if
they
will
but
tell
them
one
by
one
with
their
sicknesses
and
the
multitude
of
those
evils
they
shall
certainly
feel
before
they
have
thrown
their
sorrowes
forth
.
These
men
(
as
St.
Paul's
expression
is
)
heap
up
wrath
against
the
day
of
wrath
,
and
the
revelation
of
the
day
of
Gods
most
righteous
judgements
.
Strange
therefore
it
is
that
for
the
stomach
which
is
scarce
a
span
long
,
there
should
be
provided
so
many
furnaces
and
ovens
,
huge
fires
and
an
army
of
cooks
,
cellars
swimming
with
wine
,
and
granaries
sweating
with
corn
;
and
that
into
one
belly
should
enter
the
vintage
of
many
Nations
,
the
spoils
of
distant
Provinces
,
and
the
shell-fishes
of
severall
seas
.
When
the
Heathens
feasted
their
Gods
,
they
gave
nothing
but
a
fat
oxe
,
a
ram
,
or
a
kid
,
they
powred
a
little
wine
upon
the
Altar
,
and
burned
a
handfull
of
gum
;
but
when
they
feasted
themselves
,
they
had
many
vessels
fill'd
with
Campanian
wine
,
turtles
of
Liguria
,
Sicilian
beeves
,
and
wheat
from
Egypt
,
wilde
boars
from
Illyrium
,
and
Grecian
sheep
,
variety
,
and
load
,
and
cost
,
and
curiosity
:
and
so
do
we
.
It
is
so
little
we
spend
in
Religion
,
and
so
very
much
upon
our selves
,
so
little
to
the
poor
,
and
so
without
measure
to
make
our selves
sick
,
that
we
seem
to
be
in
love
with
our
own
mischief
,
and
so
passionate
for
necessity
and
want
,
that
we
strive
all
the
wayes
we
can
to
make
our selves
need
more
then
nature
intended
.
I
end
this
consideration
with
the
saying
of
the
Cynic
;
It
is
to
be
wondred
at
,
that
men
eat
so
much
for
pleasures
sake
;
and
yet
for
the
same
pleasure
should
not
give
over
eating
,
and
betake
themselves
to
the
delights
of
temperance
,
since
to
be
healthfull
and
holy
is
so
great
a
pleasure
.
However
,
certain
it
is
that
no
man
ever
repented
that
he
arose
from
the
table
sober
,
healthfull
,
and
with
his
wits
about
him
;
but
very
many
have
repented
that
they
sate
so
long
,
till
their
bellies
swelled
,
and
their
health
,
and
their
vertue
,
and
their
God
is
departed
from
them
.
SERMON
,
XVI
.
Part
II.
2.
A
Constant
full
Table
is
lesse
pleasant
then
the
temperate
provisions
of
the
vertuous
,
or
the
naturall
banquets
of
the
poore
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Epicurus
,
Thanks
be
to
the
God
of
Nature
,
that
he
hath
made
that
which
is
necessary
to
be
ready
at
hand
,
and
easie
to
be
had
,
and
that
which
cannot
easily
be
obtained
,
is
not
necessary
it
should
be
at
all
;
which
in
effect
is
to
say
,
it
cannot
be
constantly
pleasant
;
for
necessity
and
want
makes
the
appetite
,
and
the
appetite
makes
the
pleasure
;
and
men
are
infinitely
mistaken
when
they
despise
the
poor
mans
Table
,
and
wonder
how
he
can
endure
that
life
that
is
maintain'd
without
the
excise
of
pleasure
,
and
that
he
can
suffer
his
days
labour
,
and
recompense
it
with
unsavory
herbs
,
and
potent
garleek
,
with
water-cresses
,
and
bread
colour'd
like
the
ashes
that
gave
it
hardnesse
;
he
hath
a
hunger
that
gives
it
deliciousnesse
;
and
we
may
as
well
wonder
that
a
Lyon
eats
raw
flesh
,
or
that
a
Wolfe
feeds
upon
the
turfe
,
they
have
an
appetite
proportionable
to
this
meat
,
and
their
necessity
,
and
their
hunger
,
and
their
use
,
and
their
nature
are
the
Cooks
▪
that
dresse
their
provisions
,
and
make
them
delicate
:
And
yet
if
water
and
pulse
,
naturall
provisions
,
and
the
simple
diet
were
not
pleasant
,
as
indeed
they
are
not
to
them
who
have
been
nursed
up
and
accustomed
to
the
more
delicious
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
it
is
a
very
great
pleasure
to
reduce
our
appetites
to
Nature
,
and
to
make
our
reason
rule
our
stomach
,
and
our
desires
comply
with
our
fortunes
,
and
our
fortunes
be
proportionable
to
our
persons
.
Non
est
voluptas
aqua
&
polenta
,
(
said
a
Philosopher
)
sed
summa
voluptas
est
●posse
ex
his
capere
voluptatem
,
It
is
an
excellent
pleasure
to
be
able
to
take
pleasure
in
worts
and
water
,
in
bread
and
onions
;
for
then
a
man
can
never
want
pleasure
when
it
is
so
ready
for
him
,
that
nature
hath
spread
it
over
all
its
provisions
.
Fortune
and
Art
gives
delicacies
;
Nature
gives
meat
and
drink
;
and
what
nature
gives
,
fortune
cannot
take
away
,
but
every
change
can
take
away
what
onely
is
given
by
the
bounty
of
a
full
fortune
;
and
if
in
satisfaction
and
freedome
from
care
,
and
security
and
proportions
to
our
own
naturall
appetite
,
there
can
be
pleasure
,
then
we
may
know
to
value
the
sober
and
naturall
Tables
of
the
vertuous
and
wise
,
before
that
state
of
feastings
which
a
War
can
lessen
,
and
a
Tyrant
can
take
away
,
or
the
Pirates
may
intercept
,
or
a
Blast
may
spoyle
,
and
is
alwayes
contingent
,
and
is
so
far
from
satisfying
,
that
either
it
destroys
the
appetite
,
and
capacity
of
pleasure
,
or
increases
it
beyond
all
the
measures
of
good
things
.
He
that
feasts
every
day
,
feasts
no
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
however
you
treat
your selves
,
sometimes
you
will
need
to
be
refreshed
beyond
it
;
but
what
will
you
have
for
a
Festivall
,
if
you
wear
crowns
every
day
?
even
a
perpetuall
fulnesse
will
make
you
glad
to
beg
pleasure
from
emptynesse
,
and
variety
from
poverty
or
a
humble
Table
.
Plerumque
gratae
principibus
vices
,
Mundaeque
parvo
sub
lare
pauperum
Coenae
sine
aulaeis
,
&
ostro
,
Sollicitam
explicuere
frontem
.
But
however
,
of
all
the
things
in
the
world
a
man
may
best
and
most
easily
want
pleasure
,
which
if
you
have
enjoyed
,
it
passes
away
at
the
present
,
and
leaves
nothing
at
all
behinde
it
,
but
sorrow
and
sowre
remembrances
.
No
man
felt
a
greater
pleasure
in
a
goblet
of
wine
,
then
Lysimachus
when
he
fought
against
the
Getae
;
and
himselfe
and
his
whole
Army
were
compell'd
by
thirst
to
yeeld
themselves
to
bondage
;
but
when
the
wine
was
sunk
as
farre
as
his
navel
,
the
pleasure
was
gone
,
and
so
was
his
Kingdome
and
his
liberty
;
for
though
the
sorrow
dwells
with
a
man
pertinaciously
,
yet
the
pleasure
is
swift
as
lightning
,
and
more
pernicious
;
but
the
pleasures
of
a
sober
and
a
temperate
Table
are
pleasures
till
the
next
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Timotheus
said
of
Plato's
Scholars
,
they
converse
sweetly
,
and
are
of
perfect
temper
and
delicacy
of
spirit
even
the
next
morning
;
whereas
the
intemperate
man
is
forced
to
lye
long
in
bed
,
and
forget
that
there
is
a
Sun
in
the
skie
;
he
must
not
be
call'd
till
he
hath
concocted
,
and
slept
his
surfeit
into
a
trace
and
a
quiet
respite
;
but
whatsoever
this
man
hath
suffer'd
,
certain
it
is
that
the
poore
mans
head
did
not
ake
,
neither
did
he
need
the
juice
of
poppies
,
or
costly
cordials
,
Physitians
or
Nurses
,
to
bring
him
to
his
right
shape
again
;
like
Apuleius's
Asse
with
eating
roses
:
and
let
him
turne
his
hour-glasse
,
he
will
finde
his
head
akes
longer
then
his
throat
was
pleased
;
and
which
is
worst
,
his
glasse
runs
out
with
joggings
and
violence
,
and
every
such
concussion
with
a
surfeit
makes
his
life
look
neerer
its
end
,
and
ten
to
one
but
it
will
before
its
naturall
period
be
broken
in
pieces
.
If
these
be
the
pleasures
of
an
Epicures
Table
,
I
shall
pray
that
my
friends
may
never
feele
them
;
but
he
that
sinneth
against
his
Maker
shall
fall
into
the
calamities
of
intemperance
.
3.
Intemperance
is
the
Nurse
of
vice
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Venus
milk
so
Aristophanes
calls
wine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mother
of
all
grievous
things
:
so
Pontianus
.
For
by
the
experience
of
all
the
world
,
it
is
the
baud
to
lust
:
and
no
man
must
ever
dare
to
pray
to
God
for
a
pure
soul
in
a
chaste
body
,
if
himself
does
not
live
temperately
,
if
himselfe
make
provisions
for
the
flesh
,
to
fulfill
the
lusts
of
it
;
for
in
this
case
he
shall
find
that
which
enters
into
him
shall
defile
him
more
then
he
can
be
cleansed
by
those
vain
prayers
that
come
from
his
tongue
,
and
not
from
his
heart
.
Intemperance
makes
rage
and
choler
,
pride
and
fantastick
principles
;
it
makes
the
body
a
sea
of
humours
,
and
those
humours
the
seat
of
violence
:
by
faring
deliciously
every
day
men
become
senselesse
of
the
evills
of
mankind
,
inapprehensive
of
the
troubles
of
their
Brethren
,
unconcerned
in
the
changes
of
the
world
,
and
the
cryes
of
the
poor
,
the
hunger
of
the
fatherlesse
,
and
the
thirst
of
widows
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Diogenes
,
Tyrants
never
come
from
the
cottages
of
them
that
eat
pulse
and
course
fare
,
but
from
the
delicious
beds
and
banquets
of
the
effeminate
and
rich
feeders
.
For
to
maintain
plenty
and
luxury
sometimes
wars
are
necessary
,
and
oppressions
and
violence
:
but
no
Land-lord
did
ever
grinde
the
face
of
his
Tenants
,
no
Prince
ever
suck'd
bloud
from
his
subjects
for
the
maintenance
of
a
sober
and
a
moderate
proportion
of
good
things
.
And
this
was
intimated
by
S.
James
,
Doe
not
rich
men
oppresse
you
,
and
draw
you
Iam.
2.
6.
before
the
Judgment
seat
?
For
all
men
are
passionate
to
live
according
to
that
state
in
which
they
were
born
,
or
to
which
they
are
devolved
,
or
which
they
have
framed
to
themselves
;
Those
therefore
that
love
to
live
high
and
deliciously
,
Et
quibus
in
solo
vivendi
causa
palato
,
who
live
not
to
God
,
but
to
their
belly
,
not
to
sober
counsels
,
but
to
an
intemperate
table
,
have
framed
to
themselves
a
manner
of
living
which
oftentimes
cannot
be
maintain'd
,
but
by
injustice
and
violence
,
which
coming
from
a
man
whose
passions
are
made
big
with
sensuality
and
an
habituall
folly
,
by
pride
and
forgetfulnesse
of
the
condition
and
miseries
of
mankind
,
are
alwayes
unreasonable
,
and
sometimes
intolerable
.
—
regustatum
digito
terebrare
salinum
Contentus
perages
,
si
vivere
cum
Jove
tendis
.
Formidable
is
the
state
of
an
intemperate
man
,
whose
sin
begins
with
sensuality
,
and
grows
up
in
folly
and
weak
discourses
,
and
is
fed
by
violence
and
applauded
by
fooles
and
parasites
,
full
bellies
,
and
empty
heads
,
servants
and
flatterers
,
whose
hands
are
full
of
flesh
and
blood
,
and
their
hearts
empty
of
pity
and
naturall
compassion
;
where
religion
cannot
inhabit
,
and
the
love
of
God
must
needs
be
a
stranger
;
whose
talk
is
loud
,
and
trifling
,
injurious
and
impertinent
;
and
whose
imployment
is
the
same
with
the
work
of
the
sheep
or
the
calfe
,
alwayes
to
eat
;
their
loves
are
the
lusts
of
the
lower
belly
,
and
their
portion
is
in
the
lower
regions
to
eternall
ages
,
where
their
thirst
,
and
their
hunger
,
and
their
torment
shall
be
infinite
.
4.
Intemperance
is
a
perfect
destruction
of
Wisdome
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
gorg'd
belly
never
produc'd
a
sprightly
mind
:
and
therefore
these
kind
of
men
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
slow
bellies
,
so
S.
Paul
concerning
the
intemperate
Cretans
out
of
their
owne
Poet
:
they
are
like
the
Tigres
of
Brasil
,
which
when
they
are
empty
are
bold
,
and
swift
,
and
full
of
sagacity
,
but
being
full
,
sneak
away
from
the
barking
of
a
village
dog
.
So
are
these
men
,
wise
in
the
morning
,
quick
and
fit
for
businesse
;
but
when
the
sun
gives
the
signe
to
spread
the
tables
,
and
intemperance
brings
in
the
messes
,
and
drunkennesse
fills
the
bouls
,
then
the
man
fals
away
,
and
leaves
a
beast
in
his
room
;
nay
worse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
dead
all
but
their
throat
and
belly
,
so
Aristophanes
hath
fitted
them
with
a
character
,
carkasses
above
halfe
way
;
Plotinus
descends
one
step
lower
yet
;
affirming
such
persons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
made
trees
,
whose
whole
imployment
and
life
is
nothing
but
to
feed
and
suck
juices
from
the
bowels
of
their
Nurse
and
Mother
;
and
indeed
commonly
they
talke
as
trees
in
a
wind
and
tempest
,
the
noise
is
great
and
querulous
,
but
it
signifies
nothing
but
trouble
and
disturbance
.
A
full
meal
is
like
Sisera's
banquet
;
at
the
end
of
which
there
is
a
nail
struck
into
a
mans
head
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Porphyrie
;
it
knocks
a
man
down
,
and
nayls
his
soul
to
the
sensuall
mixtures
of
the
body
.
For
what
wisdome
can
be
expected
from
them
,
whose
soul
dwels
in
clouds
of
meat
,
and
floats
up
and
down
in
wine
,
like
the
spilled
cups
which
fell
from
their
hands
,
when
they
could
lift
them
to
their
heads
no
longer
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
a
perfect
shipwrack
of
a
Man
,
the
Pilot
is
drunk
and
the
helm
dash'd
in
pieces
,
and
the
ship
first
reels
,
and
by
swallowing
too
much
is
it self
swallowed
up
at
last
.
And
therefore
the
Navis
Agrigentina
,
the
madnesse
of
the
young
fellows
of
Agrigentum
,
who
being
drunk
,
fancyed
themselves
in
a
storm
,
and
the
house
the
ship
;
was
more
then
the
wilde
fancy
of
their
cups
,
it
was
really
so
,
they
were
all
cast
away
,
they
were
broken
in
pieces
by
the
foul
disorder
of
the
storm
.
Hinc
vini
atque
somni
degener
discordia
,
Prudent
.
hym
.
de
jejun
.
Libido
sordens
,
inverecundus
lepos
,
Variaeque
pestes
languidorum
sensuum
.
Hinc
frequenti
marcida
oblectamine
Scintilla
mentis
intorpescit
nobilis
,
Animúsque
pigris
stertit
in
praecordiis
.
The
senses
languish
,
the
spark
of
Divinity
that
dwels
within
is
quenched
,
and
the
mind
snorts
,
dead
with
sleep
and
fulnesse
in
the
fouler
regions
of
the
belly
.
So
have
I
seen
the
eye
of
the
world
looking
upon
a
fenny
bottome
,
and
drinking
up
too
free
draughts
of
moysture
gather'd
them
into
a
cloud
,
and
that
cloud
crept
about
his
face
,
and
made
him
first
look
red
,
and
then
cover'd
him
with
darknesse
and
an
artificiall
night
:
so
is
our
reason
at
a
feast
.
Putrem
resudans
crapulam
Obstrangulatae
mentis
ingenium
premit
.
The
clouds
gather
about
the
head
,
and
according
to
the
method
and
period
of
the
children
,
and
productions
of
darkness
,
it
first
grows
red
,
and
that
rednesse
turns
into
an
obscurity
,
and
a
thick
mist
,
and
reason
is
lost
to
all
use
and
profitablenesse
of
wise
and
sober
discourses
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
cloud
of
folly
and
distraction
Clem.
Alexandr
.
darkens
the
soul
,
and
makes
it
crasse
and
materiall
,
polluted
and
heavy
,
clogg'd
and
loaden
like
the
body
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
there
cannot
be
any
thing
said
worse
,
reason
turnes
into
folly
,
wine
and
flesh
into
a
knot
of
clouds
,
the
soul
it self
into
a
body
,
and
the
spirit
into
corrupted
meat
;
there
is
nothing
left
but
the
rewards
and
portions
of
a
fool
to
be
reaped
and
enjoyed
there
,
where
flesh
and
corruption
shall
dwell
to
eternall
ages
;
and
therefore
in
Scripture
such
men
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hesternis
vitiis
animum
quoque
praegravant
:
Their
heads
are
grosse
,
their
soules
are
immerged
in
matter
,
and
drowned
in
the
moystures
of
an
unwholsome
cloud
;
they
are
dull
of
hearing
,
slow
in
apprehension
,
and
to
action
they
are
as
unable
as
the
hands
of
a
childe
,
who
too
hastily
hath
broken
the
inclosures
of
his
first
dwelling
.
But
temperance
is
reasons
girdle
,
and
passions
bridle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Homer
in
Stobaeus
,
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
prudence
is
safe
,
while
the
man
is
temperate
,
and
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
opposed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
temperate
man
is
no
fool
,
for
temperance
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
Plato
appointed
to
night-walkers
,
a
prison
to
restraine
their
inordinations
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Pythagoras
calls
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Socrates
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Plato
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Iämblicus
,
It
is
the
strength
of
the
soule
,
the
foundation
of
vertue
,
the
ornament
of
all
good
things
,
and
the
corroborative
of
all
excellent
habits
.
5.
After
all
this
,
I
shall
the
lesse
need
to
add
,
that
intemperance
is
a
dishonor
and
disreputation
to
the
nature
,
and
the
person
,
and
the
manners
of
a
Man
.
But
naturally
men
are
ashamed
of
it
,
and
the
needs
of
nature
shal
be
the
vail
for
their
gluttony
,
and
the
night
shall
cover
their
drunkennesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Apostle
Alcaeus
.
rightly
renders
,
They
that
are
drunk
are
drunk
in
the
night
;
but
the
Priests
of
Heliopolis
never
did
sacrifice
to
the
Sun
with
wine
;
meaning
,
that
this
is
so
great
a
dishonor
,
that
the
Sun
ought
not
to
see
it
;
and
they
that
think
there
is
no
other
eye
but
the
Sun
that
sees
them
,
may
cover
their
shame
by
choosing
their
time
;
just
as
children
doe
their
danger
by
winking
hard
,
and
not
looking
on
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
drink
sweet
drinks
and
hot
,
to
quaffe
great
draughts
,
and
to
eat
greedily
;
Theophrastus
makes
them
characters
of
a
Clown
.
And
now
that
I
have
told
you
the
foulnesse
of
the
Epicures
feasts
3.
and
principles
,
it
will
be
fit
that
I
describe
the
measures
of
our
eating
and
drinking
,
that
the
needs
of
nature
may
neither
become
the
cover
to
an
intemperate
dish
,
nor
the
freer
refreshment
of
our
persons
be
changed
into
scruples
,
that
neither
our
vertue
nor
our
conscience
fall
into
an
evill
snare
.
1.
The
first
measure
of
our
eating
and
drinking
is
our
natural
needs
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
these
are
the
measures
of
nature
,
that
the
body
be
free
from
pain
,
and
the
soul
from
violence
.
Hunger
,
and
thirst
,
and
cold
are
the
naturall
diseases
of
the
body
;
and
food
,
and
rayment
,
are
their
remedies
,
and
therefore
are
the
measures
.
In
quantum
sitis
atque
fames
,
&
frigora
poscunt
,
Quantum
Epicure
tibi
parvis
suffecit
in
hortis
.
But
in
this
there
are
two
cautions
.
1.
Hunger
and
thirst
are
onely
to
be
extinguished
while
they
are
violent
and
troublesome
,
and
are
not
to
be
provided
for
to
the
utmost
extent
and
possibilities
of
nature
;
a
man
is
not
hungry
so
long
,
till
he
can
eat
no
more
,
but
till
its
sharpnesse
and
trouble
is
over
,
and
he
that
does
not
leave
some
reserves
for
temperance
,
gives
all
that
he
can
to
nature
,
and
nothing
at
all
to
grace
;
For
God
hath
given
a
latitude
in
desires
and
degrees
of
appetite
;
and
when
he
hath
done
,
he
laid
restraint
upon
it
in
some
whole
instances
,
and
of
some
parts
in
every
instance
;
that
man
might
have
something
to
serve
God
of
his
own
,
and
something
to
distinguish
him
from
a
beast
in
the
use
of
their
common
faculties
.
Beasts
cannot
refrain
but
fill
all
the
capacity
,
when
they
can
;
and
if
a
man
does
so
,
he
does
what
becomes
a
beast
,
and
not
a
man
.
And
therefore
there
are
some
little
symptomes
of
this
inordination
,
by
which
a
man
may
perceive
himself
to
have
transgressed
his
measures
;
Ructation
,
uneasie
loads
,
singing
,
looser
pratings
,
importune
drowsinesse
,
provocation
of
others
to
equall
and
full
chalices
;
and
though
in
every
accident
of
this
signification
,
it
is
hard
for
another
to
pronounce
that
the
man
hath
sinned
,
yet
by
these
he
may
suspect
himself
,
and
learn
the
next
time
to
hold
the
bridle
harder
.
2.
This
hunger
must
be
naturall
,
not
artificiall
and
provoked
:
For
many
men
make
necessities
to
themselves
,
and
then
think
they
are
bound
to
provide
for
them
.
It
is
necessary
to
some
men
to
have
garments
made
of
the
Calabrian
fleece
stain'd
with
the
blood
of
the
murex
,
and
to
get
money
to
buy
pearls
round
and
orient
;
scelerata
hoc
fecit
pulpa
;
but
it
is
the
mans
luxury
that
made
it
so
;
and
by
the
same
principle
it
is
,
that
in-meats
,
what
is
abundant
to
nature
is
defective
and
beggerly
to
art
;
and
when
nature
willingly
rises
from
Table
,
when
the
first
course
of
flesh
,
plain
and
naturall
,
is
done
,
then
art
,
and
sophistry
,
and
adulterate
dishes
invite
him
to
taste
and
die
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
well
may
a
sober
man
Chrysost.
wonder
that
men
should
be
so
much
in
love
with
earth
and
corruption
,
the
parent
of
rottennesse
,
and
a
disease
,
that
even
then
when
by
all
laws
witches
and
inchanters
,
murderers
and
manstealers
are
chastised
and
restrain'd
with
the
iron
hands
of
death
,
yet
that
men
should
at
great
charges
give
pensions
to
an
order
of
men
,
whose
trade
it
is
to
rob
them
of
their
temperance
,
and
wittily
to
destroy
their
health
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Greek
Fathers
call
such
persons
;
—
curvae
in
terris
animae
&
coelestium
inanes
,
people
bowed
downe
to
the
earth
;
lovers
of
pleasures
more
then
lovers
of
God
:
[
](A63888-e43890-b)*
*
Viz.
ab
Areto
,
unde
sicut
ex
ali●
Etruriae
figulinis
testacea
vasa
Romam
des●rebant
.
Aretinas
mentes
,
so
Antidamus
calls
them
,
men
framed
in
the
furnaces
of
Etruria
,
Aretine
spirits
,
beginning
and
ending
in
flesh
and
filthynesse
;
dirt
and
clay
all
over
.
But
goe
to
the
Crib
thou
glutton
,
and
there
it
will
be
found
that
when
the
charger
is
clean
,
yet
natures
rules
were
not
prevaricated
;
the
beast
eats
up
all
his
provisions
because
they
are
naturall
and
simple
;
or
if
he
leaves
any
,
it
is
because
he
desires
no
more
then
till
his
needs
be
served
;
and
neither
can
a
man
(
unlesse
he
be
diseased
in
body
or
in
spirit
,
in
affection
or
in
habit
)
eat
more
of
naturall
and
simple
food
then
to
the
satisfactions
of
his
naturall
necessities
.
He
that
drinks
a
draught
or
two
of
water
,
and
cooles
his
thirst
,
drinks
no
more
till
his
thirst
returnes
;
but
he
that
drinks
wine
,
drinks
it
again
,
longer
then
it
is
needfull
,
even
so
long
as
it
is
pleasant
.
Nature
best
provides
for
her self
when
she
spreads
her
own
Table
;
but
when
men
have
gotten
superinduced
habits
,
and
new
necessities
,
art
that
brought
them
in
must
maintain
them
,
but
wantonnesse
and
folly
wait
at
the
table
,
and
sickness
and
death
take
away
.
2.
Reason
is
the
second
measure
;
or
rather
the
rule
whereby
we
judge
of
intemperance
;
For
whatsoever
loads
of
meat
or
drink
make
the
reason
uselesse
,
or
troubled
,
are
effects
of
this
deformity
;
not
that
reason
is
the
adequate
measure
,
for
a
man
may
be
intemperate
upon
other
causes
,
though
he
doe
not
force
his
understanding
,
and
trouble
his
head
.
Some
are
strong
to
drink
,
and
can
eat
like
a
wolfe
,
and
love
to
doe
so
,
as
fire
to
destroy
the
stubble
;
such
were
those
Harlots
in
the
Comedy
,
Quae
cum
amatore
suo
cum
coenant
liguriunt
:
These
persons
are
to
take
their
accounts
from
the
measures
of
Religion
,
and
the
Spirit
;
though
they
can
talk
still
or
transact
the
affaires
of
the
world
,
yet
if
they
be
not
fitted
for
the
things
of
the
Spirit
,
they
are
too
full
of
flesh
or
wine
,
and
cannot
or
care
not
to
attend
to
the
things
of
God
.
But
reason
is
the
limit
beyond
which
temperance
never
wanders
;
and
in
every
degree
in
which
our
discourse
is
troubled
,
and
our
soul
is
lifted
from
its
wheels
,
in
the
same
degree
the
sin
prevails
.
Dum
sumus
in
quâdam
delinquendi
libidine
,
nebulis
quibusdam
insipientiae
mens
obducitur
,
saith
St.
Ambrose
,
when
the
flesh-pots
reek
,
and
the
uncovered
dishes
send
forth
a
nidor
and
hungry
smels
,
that
cloud
hides
the
face
,
and
puts
out
the
eye
of
reason
,
and
then
tell
them
mors
in
ollâ
,
that
death
is
in
the
pot
,
and
folly
in
the
chalice
,
that
those
smels
are
fumes
of
brimstone
,
and
vapours
of
Egypt
;
that
they
will
make
their
heart
easie
,
and
their
head
sottish
,
and
their
colour
pale
,
and
their
hands
trembling
,
and
their
feet
tormented
:
(
Mullorum
leporúmque
&
suminis
exitus
hic
est
,
Sulphureúsque
color
carnificésque
pedes
.
For
that
is
the
end
of
delicacies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Dio
Chrysostom
.
palenesse
and
effeminacy
,
and
lazinesse
,
and
folly
:
)
yet
under
the
dominion
of
the
pleasures
of
sensuality
,
men
are
so
stript
of
the
use
of
reason
,
that
they
are
not
onely
uselesse
in
wise
counsels
and
assistances
,
but
they
have
not
reason
enough
to
avoid
the
evils
of
their
own
throat
and
belly
:
when
once
their
reason
fails
,
we
must
know
,
that
their
temperance
and
their
religion
went
before
.
3.
Though
reason
be
so
strictly
to
be
preserved
at
our
tables
as
well
as
at
our
prayers
,
and
we
can
never
have
leave
to
doe
any
violence
to
it
;
yet
the
measures
of
Nature
may
be
enlarged
beyond
the
bounds
of
prime
and
common
necessity
.
For
besides
hunger
and
thirst
,
there
are
some
labours
of
the
body
,
and
others
of
the
mind
,
and
there
are
sorrows
and
loads
upon
the
spirit
by
its
communications
with
the
indispositions
of
the
body
;
and
as
the
labouring
man
may
be
supplyed
with
bigger
quantities
,
so
the
student
and
contemplative
man
with
more
delicious
and
spritefull
nutriment
:
for
as
the
tender
and
more
delicate
easily-digested
meats
will
not
help
to
carry
burthers
upon
the
neck
,
and
hold
the
plough
in
society
and
yokes
of
the
laborious
oxen
;
so
neither
will
the
pulse
and
the
leeks
,
Lavinian
sausages
,
and
the
Cisalpine
tucets
or
gobbets
of
condited
buls
●esh
minister
such
delicate
spirits
to
the
thinking
man
;
but
his
notion
will
be
flat
as
the
noyse
of
the
Arcadian
porter
,
and
thick
as
the
first
juice
of
his
countrey
lard
,
unlesse
he
makes
his
body
a
fit
servant
to
the
soul
,
and
both
fitted
for
the
imployment
.
But
in
these
cases
necessity
,
and
prndence
,
and
experience
are
to
make
the
measures
and
the
rule
;
and
so
long
as
the
just
end
is
fairly
designed
,
and
aptly
ministred
to
,
there
ought
to
be
no
scruple
concerning
the
quantity
or
quality
of
the
provision
:
and
he
that
would
stint
a
Swain
by
the
commons
of
a
Student
,
and
give
Philot
as
the
Candian
,
the
leavings
of
Pluto
,
does
but
ill
serve
the
ends
of
temperance
,
but
worse
of
prudence
and
necessity
.
4.
Sorrow
and
a
wounded
spirit
may
as
well
be
provided
for
in
the
quantity
and
quality
of
meat
and
drink
,
as
any
other
disease
;
and
this
disease
by
this
remedy
as
well
as
by
any
other
.
For
great
sorrow
and
importune
melancholy
may
be
as
great
a
sin
as
a
great
anger
;
and
if
it
be
a
sin
in
its
nature
,
it
is
more
malignant
and
dangerous
in
its
quality
;
as
naturally
tending
to
murmur
and
despair
,
wear
inesse
of
Religion
,
and
hatred
of
God
,
timorousnesse
and
jealousies
,
fantastick
images
of
things
and
superstition
;
and
therefore
as
it
is
necessary
to
restrain
the
feavers
of
anger
,
so
also
to
warm
the
freezings
and
dulnesse
of
melancholy
by
prudent
and
temperate
,
but
proper
and
apportion'd
diets
;
and
if
some
meats
and
drinks
make
men
lustfull
,
or
sleepy
,
or
dull
,
or
lazy
,
or
spritely
,
or
merry
,
so
far
as
meats
and
drinks
can
minister
to
the
passion
,
and
the
passion
minister
to
vertue
,
so
far
by
this
means
they
may
be
provided
for
.
Give
Prov.
31.
6.
strong
drink
to
him
that
is
ready
to
perish
,
and
wine
to
those
that
be
of
heavy
hearts
,
let
him
drink
and
forget
his
poverty
,
and
remember
his
misery
no
more
,
said
King
Lemuel's
Mother
.
But
this
is
not
intended
to
be
an
habituall
cure
,
but
single
and
occasionall
;
for
he
that
hath
a
pertinacious
sorrow
is
beyond
the
cure
of
meat
and
drink
,
and
if
this
become
every
days
physick
,
it
will
quickly
become
every
days
sin
.
2.
It
must
alwayes
keep
within
the
bounds
of
reason
,
and
never
seise
upon
any
portions
of
affection
:
The
Germans
use
to
mingle
musick
with
their
bowls
,
and
drink
by
the
measures
of
the
six
Notes
of
Musick
:
Ut
relevet
miserum
fatum
,
solitósque
labores
:
but
they
sing
so
long
that
they
forget
not
their
sorrow
onely
,
but
their
vertue
also
,
and
their
Religion
;
and
there
are
some
men
that
fall
into
drunkennesse
because
they
would
forget
a
lighter
calamity
,
running
into
the
fire
to
cure
a
calenture
,
and
beating
their
brains
out
to
be
quit
of
the
aking
of
their
heads
.
A
mans
heavynesse
is
refreshed
long
before
he
comes
to
drunkennesse
;
for
when
he
arrives
thither
,
he
hath
but
chang'd
his
heavynesse
,
and
taken
a
crime
to
boot
.
5.
Even
when
a
man
hath
no
necessity
upon
him
,
no
pungent
sorrow
,
or
naturall
or
artificiall
necessity
,
it
is
lawfull
in
some
cases
of
eating
and
drinking
to
receive
pleasure
and
intend
it
.
For
whatsoever
is
naturall
and
necessary
,
is
therefore
not
criminall
,
because
it
is
of
Gods
procuring
;
and
since
we
eate
for
need
,
and
the
satisfaction
of
our
need
is
a
removing
of
a
pain
,
and
that
in
nature
is
the
greatest
pleasure
,
it
is
impossible
that
in
its
own
nature
it
should
be
a
sin
.
But
in
this
case
of
Conscience
,
these
cautions
are
to
be
observed
:
1.
So
long
as
nature
ministers
the
pleasure
and
not
art
,
it
is
materially
innocent
.
Si
tuo
veniat
jure
,
luxuria
est
:
But
it
is
safe
while
Seneca
.
it
enters
upon
natures
stock
;
for
it
is
impossible
that
the
proper
effect
of
health
,
and
temperance
,
and
prudent
abstinence
should
be
vicious
;
and
yet
these
are
the
parents
of
the
greatest
pleasure
,
in
eating
and
drinking
.
Malum
panem
expecta
,
bonus
siet
;
etiam
illum
tenerum
tibi
&
siligineum
fames
reddet
:
If
you
abstaine
and
be
hungry
,
you
shall
turne
the
meanest
provision
into
delicate
,
and
desireable
.
2.
Let
all
the
pleasure
of
meat
and
drink
be
such
as
can
minister
to
health
,
and
be
within
the
former
bounds
.
For
since
pleasure
in
eating
and
drinking
is
its
naturall
appendage
,
and
like
a
shadow
follows
the
substance
,
as
the
meat
is
to
be
accounted
,
so
is
the
pleasure
:
and
if
these
be
observed
,
there
is
no
difference
whether
nature
or
art
be
the
Cook
.
For
some
constitutions
,
and
some
mens
customes
,
and
some
mens
educations
,
and
necessities
,
and
weaknesses
are
such
,
that
their
appetite
is
to
be
invited
,
and
their
digestion
helped
,
but
all
this
while
we
are
within
the
bounds
of
nature
and
need
.
3.
It
is
lawfull
when
a
man
needs
meat
to
choose
the
pleasanter
,
even
meerly
for
their
pleasures
;
that
is
,
because
they
are
pleasant
,
besides
that
they
are
usefull
;
this
is
as
lawfull
as
to
smell
of
a
rose
,
or
to
lye
in
feathers
,
or
change
the
posture
of
our
body
in
bed
for
ease
,
or
to
hear
musick
,
or
to
walk
in
gardens
rather
then
the
high-wayes
;
and
God
hath
given
us
leave
to
be
delighted
in
those
things
which
he
made
to
that
purpose
,
that
we
may
also
be
delighted
in
him
that
gives
them
.
For
so
as
the
more
pleasant
may
better
serve
for
health
,
and
directly
to
refreshment
,
so
collaterally
to
Religion
:
Alwayes
provided
,
that
it
be
in
its
degree
moderate
,
and
we
temperate
in
our
desires
,
without
transportation
and
violence
,
without
unhandsome
usages
of
our selves
,
or
taking
from
God
and
from
Religion
any
minutes
and
portions
of
our
affections
.
When
Eicadastes
the
Epicure
saw
a
goodly
dish
of
hot
meat
serv'd
up
,
he
sung
the
verse
of
Homer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
swallowed
some
of
it
greedily
,
till
by
its
hands
of
fire
it
curled
his
stomach
,
like
parchment
in
the
flame
,
and
he
was
carryed
from
his
banquet
to
his
grave
.
Non
poterat
letho
nobiliore
mori
:
It
was
fit
he
should
dye
such
a
death
;
but
that
death
bids
us
beware
of
that
folly
.
4.
Let
the
pleasure
as
it
came
with
the
meat
,
so
also
passe
away
with
it
.
Philoxenus
was
a
beast
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
wisht
his
throat
as
long
as
a
Cranes
,
that
he
might
be
long
in
swallowing
his
pleasant
morsels
:
Moeret
quòd
magna
pars
felicitat
is
exclusa
esset
corporis
angustiis
;
he
mourned
because
the
pleasure
of
eating
was
not
spread
over
all
his
body
,
that
he
might
have
been
an
Epicure
in
his
hands
:
and
indeed
,
if
we
consider
it
rightly
,
great
eating
and
drinking
is
not
the
greatest
pleasure
of
the
taste
,
but
of
the
touch
;
and
Philoxenus
might
feel
the
unctious
juyce
slide
softly
down
his
throat
,
but
he
could
not
taste
it
in
the
middle
of
the
long
neck
;
and
we
see
that
they
who
mean
to
feast
exactly
,
or
delight
the
palate
,
do
libare
or
pitissare
,
take
up
little
proportions
and
spread
them
upon
the
tongue
or
palate
;
but
full
morsells
and
great
draughts
are
easie
and
soft
to
the
touch
;
but
so
is
the
feeling
of
silke
,
or
handling
of
a
melon
,
or
a
moles
skin
,
and
as
delicious
too
as
eating
when
it
goes
beyond
the
appetites
of
nature
,
and
the
proper
pleasures
of
taste
,
which
cannot
be
perceived
but
by
a
temperate
man
.
And
therefore
let
not
the
pleasure
be
intended
beyond
the
taste
;
that
is
,
beyond
those
little
naturall
measures
in
which
God
intended
that
pleasure
should
accompany
your
tables
.
Doe
not
run
to
it
beforehand
,
nor
chew
the
chud
when
the
meal
is
done
;
delight
not
in
the
fancies
,
and
expectations
,
and
remembrances
of
a
pleasant
meal
;
but
let
it
descend
in
latrinam
,
together
with
the
meals
whose
attendant
pleasure
is
.
5.
Let
pleasure
be
the
lesse
principall
,
and
used
as
a
servant
;
it
may
be
modest
and
prudent
to
strew
the
dish
with
Sugar
,
or
to
dip
thy
bread
in
vinegar
,
but
to
make
thy
meal
of
sauces
,
and
to
make
the
accessory
become
the
principall
,
and
pleasure
to
rule
the
table
,
and
all
the
regions
of
thy
soule
,
is
to
make
a
man
lesse
and
lower
then
an
Oglio
,
of
a
cheaper
value
then
a
Turbat
;
a
servant
and
a
worshipper
of
sauces
,
and
cookes
,
and
pleasure
,
and
folly
.
6.
Let
pleasure
as
it
is
used
in
the
regions
and
limits
of
nature
and
prudence
,
so
also
be
changed
into
religion
and
thankfulnesse
.
Turtures
cum
bibunt
non
resupinant
colla
,
say
Naturalists
,
Turtles
when
they
drink
lift
not
up
their
bills
;
and
if
we
swallow
our
pleasures
without
returning
the
honour
and
the
acknowledegment
to
God
that
gave
them
,
we
may
largè
bibere
jumentorum
modo
,
drink
draughts
as
large
as
an
Oxe
,
but
we
shall
die
like
an
Oxe
,
and
change
our
meats
and
drinks
into
eternall
rottennesse
.
In
all
Religions
it
hath
been
permitted
to
enlarge
our
Tables
in
the
days
of
sacrifices
and
religious
festivity
.
Qui
Veientarum
festis
potare
diebus
,
Campanâ
solitus
trullâ
,
vappámque
profestis
.
For
then
the
body
may
rejoyce
in
fellowship
with
the
soule
,
and
then
a
pleasant
meal
is
religious
,
if
it
be
not
inordinate
.
But
if
our
festivall
dayes
like
the
Gentile
sacrifices
end
in
drunkennesse
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
our
joyes
in
Religion
passe
into
sensuality
and
beastly
crimes
,
we
change
the
Holy-day
into
a
day
of
Death
,
and
our selves
become
a
Sacrifice
as
in
the
day
of
Slaughter
.
To
summe
up
this
particular
,
there
are
,
as
you
perceive
,
many
cautions
to
make
our
pleasure
safe
,
but
any
thing
can
make
it
inordinate
,
and
then
scarce
any
thing
can
keep
it
from
becoming
dangerous
.
Habet
omnis
hoc
voluptas
,
Boetius
l.
3.
Metr
.
7.
Stimulis
agit
furentes
,
Apiúmque
par
volantum
,
Ubi
grata
mella
fudit
,
Fugit
&
nimis
tenaci
Ferit
icta
corda
mersu
.
And
the
pleasure
of
the
honey
will
not
pay
for
the
smart
of
the
sting
.
Amores
enim
&
delicia
'
maturè
&
celeritèr
destorescunt
,
&
in
omnibus
rebus
voluptatibus
maximis
fastidium
finitimum
est
.
Nothing
is
so
soon
ripe
and
rotten
as
pleasure
,
and
upon
all
possessions
and
states
of
things
,
loathing
looks
,
as
being
not
far
off
;
but
it
sits
upon
the
skirts
of
pleasure
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
that
greedily
puts
his
hand
to
a
delicious
table
,
shall
weep
bitterly
when
he
suffers
the
convulsions
and
violence
by
the
divided
interests
of
such
contrary
juices
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
this
is
the
law
of
our
nature
and
fatall
necessity
;
life
is
alwayes
poured
forth
from
two
goblets
.
And
now
after
all
this
,
I
pray
consider
,
what
a
strange
madness
and
prodigious
folly
possesses
many
men
,
that
they
love
to
swallow
death
,
and
diseases
,
and
dishonor
,
with
an
appetite
which
no
reason
can
restrain
.
We
expect
our
servants
should
not
dare
to
touch
what
we
have
forbidden
to
them
;
we
are
watchfull
that
our
children
should
not
swallow
poysons
,
and
filthinesse
,
and
unwholesome
nourishment
;
we
take
care
that
they
should
be
well
manner'd
and
civil
and
of
fair
demeanour
;
and
we
our selves
desire
to
be
,
or
at
least
to
be
accounted
wise
;
and
would
infinitely
scorne
to
be
call'd
fooles
;
and
we
are
so
great
lovers
of
health
,
that
we
will
buy
it
at
any
rate
of
money
or
observance
;
and
then
for
honour
,
it
is
that
which
the
children
of
men
pursue
with
passion
,
it
is
one
of
the
noblest
rewards
of
vertue
,
and
the
proper
ornament
of
the
wise
and
valiant
,
and
yet
all
these
things
are
not
valued
or
considered
,
when
a
merry
meeting
,
or
a
looser
feast
calls
upon
the
man
to
act
a
scene
of
folly
and
madnesse
,
and
healthlesnesse
and
dishonour
.
We
doe
to
God
what
we
severely
punish
in
our
servants
;
we
correct
our
children
for
their
medling
with
dangers
,
which
themselves
preferre
before
immortality
;
and
though
no
man
think
himselfe
fit
to
be
despised
,
yet
he
is
willing
to
make
himselfe
a
beast
,
a
sot
,
and
a
ridiculous
monkey
,
with
the
follies
and
vapors
of
wine
;
and
when
he
is
high
in
drinke
or
fancy
,
proud
as
a
Grecian
Orator
in
the
midst
of
his
popular
noyses
,
at
the
same
time
he
shall
talk
such
dirty
language
,
such
mean
low
things
,
as
may
well
become
a
changeling
and
a
foole
,
for
whom
the
stocks
are
prepared
by
the
laws
,
and
the
just
scorne
of
men
.
Every
drunkard
clothes
his
head
with
a
mighty
scorne
,
and
makes
himselfe
lower
at
that
time
then
the
meanest
of
his
servants
;
the
boyes
can
laugh
at
him
when
he
is
led
like
a
cripple
,
directed
like
a
blinde
man
,
and
speakes
like
an
infant
,
imperfect
noyses
,
lisping
with
a
full
and
spungy
tongue
,
and
an
empty
head
,
and
a
vaine
and
foolish
heart
:
so
cheaply
does
he
part
with
his
honour
for
drink
or
loads
of
meat
;
for
which
honour
he
is
ready
to
die
,
rather
then
hear
it
to
be
disparaged
by
another
;
when
himselfe
destroyes
it
,
as
bubbles
perish
with
the
breath
of
children
.
Doe
not
the
laws
of
all
wise
Nations
marke
the
drunkard
for
a
foole
,
with
the
meanest
and
most
scornfull
punishment
?
and
is
there
any
thing
in
the
world
so
foolish
as
a
man
that
is
drunk
?
But
good
God!
what
an
intolerable
sorrow
hath
seifed
upon
great
portions
of
Mankind
,
that
this
folly
and
madnesse
should
possesse
the
greatest
spirits
,
and
the
wittyest
men
,
the
best
company
,
the
most
sensible
of
the
word
honour
,
and
the
most
jealous
of
loosing
the
shadow
,
and
the
most
carelesse
of
the
thing
?
Is
it
not
a
horrid
thing
,
that
a
wise
,
or
a
crafty
,
a
learned
,
or
a
noble
person
should
dishonour
himselfe
as
a
foole
,
destroy
his
body
as
a
murtherer
,
lessen
his
estate
as
a
prodigall
,
disgrace
every
good
cause
that
he
can
pretend
to
by
his
relation
,
and
become
an
appellative
of
scorne
,
a
scene
of
laughter
or
derision
,
and
all
,
for
the
reward
of
forgetfulnesse
and
madnesse
?
for
there
are
in
immoderate
drinking
no
other
pleasures
.
Why
doe
valiant
men
and
brave
personages
fight
and
die
rather
then
break
the
laws
of
men
,
or
start
from
their
duty
to
their
Prince
,
and
will
suffer
themselves
to
be
cut
in
pieces
rather
then
deserve
the
name
of
a
Traitor
or
perjur'd
?
and
yet
these
very
men
to
avoyd
the
hated
name
of
Glutton
or
Drunkard
,
and
to
preserve
their
Temperance
,
shall
not
deny
themselves
one
luscious
morsell
,
or
poure
a
cup
of
wine
on
the
ground
,
when
they
are
invited
to
drink
by
the
laws
of
the
circle
or
wilder
company
.
Me
thinks
it
were
but
reason
,
that
if
to
give
life
to
uphold
a
cause
be
not
too
much
,
they
should
not
think
too
much
to
be
hungry
and
suffer
thirst
for
the
reputation
of
that
cause
;
and
therefore
much
rather
that
they
would
thinke
it
but
duty
to
be
temperate
for
its
honour
,
and
eat
and
drink
in
civill
and
faire
measures
,
that
themselves
might
not
lose
the
reward
of
so
much
suffering
,
and
of
so
good
a
relation
,
nor
that
which
they
value
most
be
destroyed
by
drink
.
There
are
in
the
world
a
generation
of
men
that
are
ingag'd
in
a
cause
,
which
they
glory
in
,
and
pride
themselves
in
its
relation
and
appellative
:
but
yet
for
that
cause
they
will
doe
nothing
but
talk
and
drink
;
they
are
valiant
in
wine
,
and
witty
in
healths
,
and
full
of
stratagem
to
promote
debauchery
;
but
such
persons
are
not
considerable
in
wise
accounts
;
that
which
I
deplore
is
,
that
some
men
preferre
a
cause
before
their
life
,
and
yet
preferre
wine
before
that
cause
,
and
by
one
drunken
meeting
set
it
more
backward
in
its
hopes
and
blessings
,
then
it
can
be
set
forward
by
the
counsels
and
armes
of
a
whole
yeer
.
God
hath
ways
enough
to
reward
a
truth
without
crowning
it
with
successe
in
the
hands
of
such
men
.
In
the
mean
time
they
dishonour
Religion
,
and
make
truth
be
evill
spoken
of
,
and
innocent
persons
to
suffer
by
their
very
relation
,
and
the
cause
of
God
to
be
reproached
in
the
sentences
of
erring
and
abused
people
;
and
themselves
lose
their
health
and
their
reason
,
their
honour
and
their
peace
,
the
rewards
of
sober
counsels
,
and
the
wholesome
effects
of
wisdome
.
Arcanum
neque
tu
scrutaber
is
ullius
unquam
,
Commissúmque
teges
,
&
vino
tortus
&
irâ
.
Wine
discovers
more
then
the
rack
,
and
he
that
will
be
drunk
is
not
a
person
fit
to
be
trusted
:
and
though
it
cannot
be
expected
men
should
be
kinder
to
their
friend
,
or
their
Prince
,
or
their
honour
,
then
to
God
,
and
to
their
own
souls
,
and
to
their
own
bodies
;
yet
when
men
are
not
moved
by
what
is
sensible
and
materiall
,
by
that
which
smarts
and
shames
presently
,
they
are
beyond
the
cure
of
Religion
,
and
the
hopes
of
Reason
;
and
therefore
they
must
lie
in
hell
like
sheep
,
death
gnawing
upon
them
,
and
the
righteous
shall
have
domination
over
them
in
the
morning
of
the
resurrection
.
Seras
tutior
ibis
ad
lucernas
,
Haec
hora
non
est
tua
,
cam
furit
Lyaeus
Cùm
regnant
rosae
,
cùm
madent
capilli
.
Much
safer
it
is
to
go
to
the
severities
of
a
watchfull
and
a
sober
life
;
for
all
that
time
of
life
is
lost
,
when
wine
,
and
rage
,
and
pleasure
,
and
folly
steale
away
the
heart
of
a
man
,
and
make
him
goe
singing
to
his
grave
.
I
end
with
the
saying
of
a
wise
man
;
He
is
fit
to
sit
at
the
table
of
the
Lord
,
and
to
feast
with
Saints
,
who
moderately
uses
the
creatures
which
God
hath
given
him
:
But
he
that
despises
even
lawfull
pleasures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shall
not
onely
sit
and
feast
with
God
,
but
reign
together
with
him
,
and
partake
of
his
glorious
Kingdome
.
Sermon
,
XVII
.
THE
MARRIAGE
RING
:
OR
THE
Mysteriousnesse
and
Duties
of
Marriage
.
Part
I.
Ephes.
5.
32
,
33.
This
is
a
great
mysterie
,
But
I
speak
concerning
Christ
and
the
Church
.
Neverthelesse
let
every
one
of
you
in
particular
so
love
his
Wife
even
as
himself
,
and
the
Wife
see
that
shee
reverence
her
Husband
.
THe
first
blessing
God
gave
to
man
was
society
,
and
that
society
was
a
Marriage
,
and
that
Marriage
was
confederate
by
God
himself
,
and
hallowed
by
a
blessing
:
and
at
the
same
time
,
and
for
very
many
descending
ages
,
not
only
by
the
instinct
of
Nature
,
but
by
a
superadded
forwardnesse
(
God
himself
inspiring
the
desire
)
[
](A63888-e45780-b)*
*
Quemlibet
hominem
cui
non
est
uxor
,
minimè
esse
hominem
,
cum
etiam
in
Scriptura
dicatur
,
Masculum
&
foeminam
creavit
eos
&
vocavit
no
men
corum
Adam
seu
hominem
.
R.
Eliezer
dixit
in
Gem.
Bab.
Quicunque
ncgligit
praeceptum
de
multiplicatione
humani
generis
habendum
esse
veluti
homicidam
.
the
world
was
most
desirous
of
children
,
impatient
of
barrennesse
,
accounting
single
life
a
curse
,
and
a
childlesse
person
hated
by
God
.
The
world
was
rich
and
empty
,
and
able
to
provide
for
a
more
numerous
posterity
then
it
it
had
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
You
that
are
rich
Numenius
,
you
may
multiply
your
family
,
poor
men
are
not
so
fond
of
children
;
but
when
a
family
could
drive
their
heards
,
and
set
their
children
upon
camels
,
and
lead
them
till
they
saw
a
fat
soil
watered
with
rivers
,
and
there
sit
down
without
paying
rent
,
they
thought
of
nothing
but
to
have
great
families
,
that
their
own
relations
might
swell
up
to
a
Patriarchat
,
and
their
children
be
enough
to
possesse
all
the
regions
that
they
saw
,
and
their
grand-children
become
Princes
,
and
themselves
build
cities
and
call
them
by
the
name
of
a
childe
,
and
become
the
fountain
of
a
Nation
.
This
was
the
consequent
of
the
first
blessing
,
Increase
and
multiply
.
The
next
blessing
was
the
promise
of
the
Messias
,
and
that
also
increased
in
men
and
women
a
wonderfull
desire
of
marriage
:
for
as
soon
as
God
had
chosen
the
family
of
Abraham
to
be
the
blessed
line
,
from
whence
the
worlds
Redeemer
should
descend
according
to
the
flesh
,
every
of
his
daughters
hoped
to
have
the
honour
to
be
his
Mother
,
or
his
Grand-mother
or
something
of
his
kindred
:
and
to
be
childelesse
Christiani
&
apud
Athenas
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
refert
Julius
Pollux
l.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Idem
etiam
Laccdaemone
&
Romae
.
vide
Festum
verb.
uxorium
,
atque
ibi
Joseph
.
Scal.
in
Israel
was
a
sorrow
to
the
Hebrew
women
great
as
the
slavery
of
Egypt
,
or
their
dishonours
in
the
land
of
their
captivity
.
But
when
the
Messias
was
come
,
and
his
doctrine
was
published
,
and
his
Ministers
but
few
,
and
the
Disciples
were
to
suffer
persecution
,
and
to
be
of
an
unsetled
dwelling
,
and
the
Nation
of
the
Jews
,
in
the
bosome
and
society
of
which
the
Church
especially
did
dwell
,
were
to
be
scattered
and
broken
all
in
pieces
with
fierce
calamities
,
and
the
world
was
apt
to
calumniate
and
to
suspect
and
dishonour
Christians
upon
pretences
,
and
unreasonable
jealousies
,
and
that
to
all
these
purposes
the
state
of
marriage
brought
many
inconveniences
;
it
pleased
God
in
this
new
creation
to
inspire
into
the
hearts
of
his
servants
a
disposition
and
strong
desires
to
live
a
single
life
,
left
the
state
of
marriage
should
in
that
conjunction
of
things
become
an
accidentall
impediment
to
the
dissemination
of
the
Gospell
,
which
cal'd
men
from
a
confinement
in
their
domestick
charges
to
travell
,
and
flight
,
and
poverty
,
and
difficulty
,
and
Martyrdome
:
upon
this
necessity
the
Apostles
and
Apostolicall
men
published
Doctrines
,
declaring
the
advantages
of
single
life
,
not
by
any
commandement
of
the
Lord
,
but
by
the
spirit
of
prudence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
present
and
then
incumbent
necessities
,
and
in
order
to
the
advantages
which
did
accrew
to
the
publick
Etiam
Judaei
qui
praeceptum
esse
viris
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aiunt
uno
ore
conc●dunt
tamen
dispensatum
esse
cum
iis
qui
assiduo
legis
studio
vacare
volunt
,
aliàs
etiam
immunibus
ab
acriori
carnis
stimulo
.
Maimon
.
cap.
15.
Halach
.
Ishoth
.
ministeries
and
private
piety
.
There
are
some
(
said
our
blessed
Lord
)
who
make
themselves
Eunuchs
for
the
Kingdome
of
Heaven
,
that
is
,
for
the
advantages
and
the
ministery
of
the
Gospell
,
non
ad
vitae
bonae
meritum
(
as
St.
Austin
in
the
like
case
)
not
that
it
is
a
better
service
of
God
in
it self
,
but
that
it
is
usefull
to
the
first
circumstances
of
the
Gospell
and
the
infancy
of
the
Kingdome
,
because
the
unmarryed
person
does
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Epist.
ad
Philadelph
.
apt
to
spirituall
and
Ecclesiasticall
imployments
:
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
holy
in
his
own
person
,
and
then
sanctified
to
publick
ministeries
;
and
it
was
also
of
ease
to
the
Christians
themselves
,
because
as
then
it
was
,
when
they
were
to
flie
,
and
to
flie
for
ought
they
knew
,
in
winter
,
and
they
were
persecuted
to
the
four
winds
of
heaven
;
and
the
nurses
and
the
women
with
childe
were
to
suffer
a
heavier
load
of
sorrow
because
of
the
imminent
persecutions
;
and
above
all
,
because
of
the
great
fatality
of
ruine
upon
the
whole
nation
of
the
Jewes
,
well
it
might
be
said
by
St.
Paul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Such
shall
have
trouble
in
the
flesh
,
that
is
,
they
that
are
marryed
shall
,
and
so
at
that
time
they
had
:
and
therefore
it
was
an
act
of
charity
to
the
Christians
to
give
that
counsell
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
do
this
to
spare
you
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
when
the
case
was
alter'd
and
that
storm
was
over
,
and
the
first
necessities
of
the
Gospel
served
,
and
the
sound
was
gone
out
into
all
nations
;
in
very
many
persons
it
was
wholly
changed
,
and
not
the
marryed
but
the
unmarryed
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
trouble
in
the
flesh
;
and
the
state
of
marriage
returned
to
its
first
blessing
,
&
non
non
erat
bonum
homini
esse
solitarium
,
and
it
was
not
good
for
man
to
be
alone
.
But
in
this
first
intervall
,
the
publick
necessity
and
the
private
zeal
mingling
together
did
sometimes
over-act
their
love
of
single
life
,
even
to
the
disparagement
of
marriage
,
and
to
the
scandall
of
Religion
;
which
was
increased
by
the
occasion
of
some
pious
persons
renouncing
their
contract
of
marriage
,
not
consummate
,
with
unbeleevers
.
For
when
Flavia
Domitilla
being
converted
by
Nereus
and
Achilleus
the
Eunuchs
,
refused
to
marry
Aurelianus
to
whom
she
was
contracted
;
if
there
were
not
some
little
envie
and
too
sharp
hostility
in
the
Eunuchs
,
to
a
marryed
state
,
yet
Aurelianus
thought
himself
an
injur'd
person
,
and
caus'd
St.
Clemens
who
vail'd
her
,
and
his
spouse
both
,
to
dye
in
the
quarrell
.
St.
Thecla
being
converted
by
St.
Paul
grew
so
in
love
with
virginity
,
that
she
leap'd
back
from
the
marriage
of
Tamyris
where
she
was
lately
ingaged
.
St.
Iphigenia
denyed
to
marry
King
Hirtacus
,
and
it
is
said
to
be
done
by
the
advice
of
St.
Matthew
.
And
Susanna
the
Niece
of
Diocletian
refus'd
the
love
of
Maximianus
the
Emperour
;
and
these
all
had
been
betrothed
;
and
so
did
St.
Agnes
and
St.
Felicula
,
and
divers
others
then
and
afterwards
;
insomuch
,
that
it
was
reported
among
the
Gentiles
,
that
the
Christians
did
not
only
hate
all
that
were
not
of
their
perswasion
,
but
were
enemies
of
the
chast
lawes
of
marriage
;
And
indeed
some
that
were
called
Christians
were
so
;
forbidding
to
marry
,
and
commanding
to
abstain
from
meats
.
Upon
this
occasion
it
grew
necessary
for
the
Apostle
to
state
the
question
right
,
and
to
do
honour
to
the
holy
rite
of
marriage
,
and
to
snatch
the
mystery
from
the
hands
of
zeal
and
folly
,
and
to
place
it
in
Christs
right
hand
,
that
all
its
beauties
might
appear
,
and
a
present
convenience
might
not
bring
in
a
false
Doctrine
,
and
a
perpetuall
sin
,
and
an
intolerable
mischief
.
The
Apostle
therefore
who
himself
[
](A63888-e46530-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignatius
epistel
.
ad
Philadelph
.
Et
Clomens
idem
ait
apud
Eusebium
hist.
Eccles.
lib.
3.
sed
tamen
eam
non
circumduxit
sicut
Petrus
:
probat
autem
ex
Philip.
4.
had
been
a
marryed
man
,
but
was
now
a
widower
,
does
explicate
the
mysteriousnesse
of
it
,
and
describes
it's
honours
,
and
adornes
it
with
rules
and
provisions
of
Religion
,
that
as
it
begins
with
honour
,
so
it
may
proceed
with
piety
,
and
end
with
glory
.
For
although
single
life
hath
in
it
privacy
and
simplicity
of
affaires
,
such
solitarinesse
and
sorrow
,
such
leasure
and
unactive
circumstances
of
living
,
that
there
are
more
spaces
for
religion
if
men
would
use
them
to
these
purposes
;
and
because
it
may
have
in
it
much
religion
and
prayers
,
and
must
have
in
it
a
perfect
mortification
of
our
strongest
appetites
,
is
therefore
a
state
of
great
excellency
;
yet
concerning
the
state
of
marriage
we
are
taught
from
Scripture
and
the
sayings
of
wise
men
,
great
things
and
honourable
.
Marriage
is
honourable
in
all
men
,
so
is
not
single
life
;
for
in
some
it
is
a
snare
and
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
trouble
in
the
flesh
,
a
prison
of
unruly
desires
which
is
attempted
daily
to
be
broken
.
Celibate
or
single
life
is
never
commanded
;
but
in
some
cases
marriage
is
;
and
he
that
burns
,
sins
often
if
he
marries
not
,
he
that
cannot
contain
must
marry
,
and
he
that
can
contain
is
not
tyed
to
a
single
life
,
but
may
marry
and
not
sin
.
Marriage
was
ordained
by
God
,
instituted
in
Paradise
,
was
the
relief
of
a
naturall
necessity
,
and
the
first
blessing
from
the
Lord
;
he
gave
to
Man
not
a
friend
,
but
a
wife
,
that
is
,
a
friend
and
a
wife
too
:
(
for
a
good
woman
is
in
her
soul
the
same
that
a
man
is
,
and
she
is
a
woman
only
in
her
body
;
that
she
may
have
the
excellency
of
the
one
,
and
the
usefulnesse
of
the
other
,
and
become
amiable
in
both
:
)
it
is
the
seminary
of
the
Church
,
and
daily
brings
forth
sons
and
daughters
unto
God
;
it
was
ministred
to
by
Angels
,
and
Raphael
waited
upon
a
young
man
that
he
might
have
a
blessed
marriage
,
and
that
that
marriage
might
repair
two
sad
families
,
and
blesse
all
their
relatives
.
Our
blessed
Lord
,
though
he
was
born
of
a
maiden
,
yet
she
was
vail'd
under
the
cover
of
marriage
,
and
she
was
marryed
to
a
widower
;
for
Joseph
the
supposed
Father
of
our
Lord
had
children
by
a
former
wife
.
The
first
Miracle
that
ever
Jesus
did
,
was
to
doe
honour
to
a
wedding
;
marriage
was
in
the
world
before
sin
,
and
is
in
all
ages
of
the
world
the
greatest
and
most
effective
antidote
against
sin
,
in
which
all
the
world
had
perished
if
God
had
not
made
a
remedy
;
and
although
sin
hath
sour'd
marriage
,
and
stuck
the
mans
head
with
cares
,
and
the
womans
bed
with
sorrowes
in
the
production
of
children
,
yet
these
are
but
throws
of
life
and
glory
;
and
she
shall
be
saved
in
child-bearing
,
if
she
be
found
in
faith
and
righteousnesse
.
Marriage
is
a
Schoole
and
exercise
of
vertue
;
and
though
Marriage
hath
cares
,
yet
the
single
life
hath
desires
which
are
more
troublesome
and
more
dangerous
,
and
often
end
in
sin
,
while
the
cares
are
but
instances
of
duty
and
exercises
of
piety
;
and
therefore
if
single
life
hath
more
privacy
of
devotion
,
yet
marriage
hath
more
necessities
and
more
variety
of
it
,
and
is
an
exercise
of
more
graces
.
In
two
vertues
celibate
or
single
life
may
have
the
advantage
of
degrees
ordinarily
and
commonly
,
that
is
,
in
chastity
and
devotion
:
but
as
in
some
persons
this
may
fail
,
and
it
does
in
very
many
,
and
a
marryed
man
may
spend
as
much
time
in
devotion
as
any
virgins
or
widowes
do
,
yet
as
in
marriage
even
those
vertues
of
chastity
and
devotion
are
exercised
:
so
in
other
instances
,
this
state
hath
proper
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
.
exercises
and
trials
for
those
graces
,
for
which
single
life
can
never
be
crown'd
;
Here
is
the
proper
scene
of
piety
and
patience
,
of
the
duty
of
Parents
and
the
charity
of
relatives
;
here
kindnesse
is
Adde
quòd
Eunuchus
nulla
pietate
movetur
,
Nec
generi
natis●e
cavet
:
clementia
cunctis
In
similes
,
animósque
ligant
consortia
damni
.
Claudian
.
spread
abroad
,
and
love
is
united
and
made
firm
as
a
centre
.
Marriage
is
the
nursery
of
heaven
;
the
virgin
sends
prayers
to
God
,
but
she
carries
but
one
soul
to
him
;
but
the
state
of
marriage
fils
up
the
numbers
of
the
elect
,
and
hath
in
it
the
labour
of
love
,
and
the
delicacies
of
friendship
,
the
blessing
of
society
,
and
the
union
of
hands
and
hearts
;
it
hath
in
it
lesse
of
beauty
,
but
more
of
safety
then
the
single
life
;
it
hath
more
care
,
but
lesse
danger
;
it
is
more
merry
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
more
sad
;
is
fuller
of
sorrowes
,
and
fuller
of
joyes
;
it
lies
under
more
burdens
,
but
it
is
supported
by
all
the
strengths
of
love
and
charity
,
and
those
burdens
are
delightfull
.
Marriage
is
the
mother
of
the
world
,
and
preserves
Kingdomes
,
and
fils
Cities
,
and
Churches
,
and
Heaven
it self
:
Celibate
,
like
the
flie
in
the
heart
of
an
apple
,
dwels
in
a
perpetuall
sweetnesse
,
but
sits
alone
,
and
is
confin'd
and
dies
in
singularity
;
but
marriage
,
like
the
usefull
Bee
,
builds
a
house
and
gathers
sweetnesse
from
every
flower
,
and
labours
and
unites
into
societies
and
republicks
,
and
sends
out
colonies
,
and
feeds
the
world
with
delicacies
,
and
obeys
their
king
,
and
keeps
order
,
and
exercises
many
Siquis
patriam
majorem
parentem
extinguit
,
in
eo
culpa
est
,
quod
facit
pro
sua
parte
qui
se
exnuchat
aut
aliquâ
liberos
producit
,
i.
e.
differt
eorum
procreationem
.
Varro
in
lege
Maenia
.
vertues
,
and
promotes
the
interest
of
mankinde
,
and
is
that
state
of
good
things
to
which
God
hath
designed
the
present
constitution
of
the
world
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Single
life
makes
men
in
one
instance
to
be
like
Angels
,
but
marriage
in
very
many
things
makes
the
chast
pair
to
be
like
to
Christ
.
This
is
a
great
mystery
,
but
it
is
the
symbolicall
and
sacramentall
representment
of
the
greatest
mysteries
of
our
Religion
.
Christ
descended
from
his
Fathers
bosome
,
and
contracted
his
divinity
with
flesh
and
bloud
,
and
marryed
our
Nature
,
and
we
became
a
Church
,
the
spouse
of
the
bridegroom
,
which
he
cleansed
with
his
bloud
,
and
gave
her
his
holy
Spirit
for
a
dowry
,
and
heaven
for
a
joynture
;
begetting
children
unto
God
by
the
Gospel
;
this
spouse
he
hath
joyn'd
to
himself
by
an
excellent
charity
,
he
feeds
her
at
his
own
table
,
and
lodges
her
nigh
his
own
heart
,
provides
for
all
her
necessities
,
relieves
her
sorrowes
,
determines
her
doubts
,
guides
her
wandrings
,
he
is
become
her
head
,
and
she
as
a
signet
upon
his
right
hand
;
he
first
indeed
was
betrothed
to
the
Synagogue
and
had
many
children
by
her
,
but
she
forsook
his
love
,
and
then
he
marryed
the
Church
of
the
Gentiles
,
and
by
her
as
by
a
second
venter
had
a
more
numerous
issue
,
atque
una
domus
est
omnium
filiorum
ejus
,
all
the
children
dwell
in
the
same
house
,
and
are
heirs
of
the
same
promises
,
intituled
to
the
same
inheritance
.
Here
is
the
eternall
conjunction
,
the
indissoluble
knot
,
the
exceeding
love
of
Christ
,
the
obedience
of
the
Spouse
,
the
communicating
of
goods
,
the
uniting
of
interests
,
the
fruit
of
marriage
,
a
celestiall
generation
,
a
new
creature
;
Sacramentum
hoc
magnum
est
;
this
is
the
sacramentall
mystery
represented
by
the
holy
rite
of
marriage
;
so
that
marriage
is
divine
in
its
institution
,
sacred
in
its
union
,
holy
in
the
mystery
,
sacramentall
in
its
signification
,
honourable
in
its
appellative
,
religious
in
its
imployments
:
It
is
advantage
to
the
societies
of
men
,
and
it
is
holinesse
to
the
Lord
.
Di●o
autem
in
Christo
&
Ecclesiâ
,
]
It
must
be
in
Christ
and
the
Church
.
If
this
be
not
observed
,
marriage
loses
its
mysteriousnesse
:
but
because
it
is
to
effect
much
of
that
which
it
signifies
,
it
concerns
all
that
enter
into
those
golden
fetters
to
see
that
Christ
and
his
Church
be
in
at
every
of
its
periods
,
and
that
it
be
intirely
conducted
and
over-rul'd
by
Religion
;
for
so
the
Apostle
passes
from
the
sacramentall
rite
to
the
reall
duty
;
Neverthelesse
,
that
is
,
although
the
former
discourse
were
wholly
to
explicate
the
conjunction
of
Christ
and
his
Church
by
this
similitude
,
yet
it
hath
in
it
this
reall
duty
,
that
the
man
love
his
wife
,
and
the
wife
reverence
her
husband
;
and
this
is
the
use
we
shall
now
make
of
it
,
the
particulars
of
which
precept
I
shall
thus
dispose
.
1.
I
shall
propound
the
duty
as
it
generally
relates
to
Man
and
Wife
in
conjunction
.
2.
The
duty
and
power
of
the
Man
.
3.
The
rights
and
priviledges
and
the
duty
of
the
Wife
.
1.
In
Christo
&
Ecclesia
]
that
begins
all
,
and
there
is
great
need
it
should
be
so
,
for
they
that
enter
into
the
state
of
marriage
cast
a
dye
of
the
greatest
contingency
,
and
yet
of
the
greatest
interest
in
the
world
,
next
to
the
last
throw
for
eternity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
life
or
death
,
felicity
or
a
lasting
sorrow
are
in
the
power
of
marriage
.
A
woman
indeed
ventures
most
,
for
she
hath
no
sanctuary
to
retire
to
,
from
an
evill
husband
;
she
must
dwell
upon
her
sorrow
,
and
hatch
the
egges
which
her
own
folly
or
infelicity
hath
produced
;
and
she
is
more
under
it
,
because
her
tormentor
hath
a
warrant
of
prerogative
,
and
the
woman
may
complain
to
God
as
subjects
do
of
tyrant
Princes
,
but
otherwise
she
hath
no
appeal
in
the
causes
of
unkindenesse
.
And
though
the
man
can
run
from
many
hours
of
his
sadnesse
,
yet
he
must
return
to
it
again
,
and
when
he
sits
among
his
neighbours
he
remembers
the
objection
that
lies
in
his
bosome
,
and
he
sighes
deeply
.
Ah
tum
te
miserum
,
malique
fati
Quem
attract
is
pedibus
patente
portâ
Percurrent
mugilésque
raphanique
The
boyes
,
and
the
pedlers
,
and
the
fruiterers
shall
tell
of
this
man
,
when
he
is
carryed
to
his
grave
,
that
he
lived
and
dyed
a
poor
wretched
person
.
The
Stags
in
the
Greek
Epigram
,
whose
knees
were
clog'd
with
frozen
snow
upon
the
mountains
,
came
down
to
the
brooks
of
the
vallies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hoping
to
thaw
their
joynts
with
the
waters
of
the
stream
;
but
there
the
frost
overtook
them
,
and
bound
them
fast
in
ice
,
till
the
young
heardsmen
took
them
in
their
stranger
snare
.
It
is
the
unhappy
chance
of
many
men
,
finding
many
inconveniences
upon
the
mountains
of
single
life
,
they
descend
into
the
vallies
of
[
](A63888-e47320-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
marriage
to
refresh
their
troubles
,
and
there
they
enter
into
fetters
,
and
are
bound
to
sorrow
by
the
cords
of
a
mans
or
womans
peevishnesse
:
and
the
worst
of
the
evill
is
,
they
are
to
thank
their
own
follies
;
for
they
fell
into
the
snare
by
entring
an
improper
way
:
Christ
and
the
Church
were
no
ingredients
in
their
choice
:
but
as
the
Indian
women
,
enter
into
folly
for
the
price
of
an
Elephant
,
and
think
their
crime
warrantable
;
so
do
men
and
women
change
their
liberty
for
a
rich
fortune
(
like
Eriphyle
the
Argive
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
she
prefer'd
gold
before
a
good
man
)
and
shew
themselves
to
be
lesse
then
money
by
overvaluing
that
to
all
the
content
and
wise
felicity
of
their
lives
:
and
when
they
have
counted
the
money
and
their
sorrowes
together
,
how
willingly
would
they
[
](A63888-e47390-b)b
b
Non
ego
illam
mihi
dotem
duco
esse
quae
dos
dicitur
,
Sed
pudicitiam
&
pudorem
,
&
sedatum
cupidinem
,
Deûm
metum
,
parentum
amorem
,
&
cognatûm
concordiam
.
Plaut.
in
Amphit
.
buy
with
the
losse
of
all
that
money
,
modesty
,
or
sweet
nature
to
their
relative
!
the
odde
thousand
pound
would
gladly
be
allowed
in
good
nature
and
fair
manners
.
As
very
a
fool
is
he
that
chooses
for
[
](A63888-e47420-b)c
c
Facies
,
non
uxor
amatur
.
beauty
principally
;
cui
sum
eruditi
oculi
&
stulta
mens
(
as
one
said
)
whose
eyes
are
witty
,
and
their
soul
sensuall
;
It
is
an
ill
band
of
affections
to
tye
two
hearts
together
by
a
little
thread
of
red
and
white
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
they
can
love
no
longer
but
untill
the
next
ague
comes
,
and
Tres
rugae
subeant
,
&
se
cutis
arida
laxet
,
Fiant
obscuri
dentes
,
oculique
minores
,
Collige
sarcinutas
dicet
libertus
,
&
exi
.
Juven.
Sat.
6.
they
are
fond
of
each
other
but
at
the
chance
of
fancy
,
or
the
small
pox
,
or
childebearing
,
or
care
,
or
time
,
or
any
thing
that
can
destroy
a
pretty
flower
.
But
it
is
the
basest
of
all
when
lust
is
the
Paranymph
and
solicits
the
suit
,
and
makes
the
contract
,
and
joyn'd
the
hands
;
for
this
is
commonly
the
effect
of
the
former
,
according
to
the
Greek
proverb
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
At
first
for
his
fair
cheeks
and
comely
beard
,
the
beast
is
taken
for
a
Lion
,
but
at
last
he
is
turn'd
to
a
Dragon
or
a
Leopard
,
or
a
Swine
.
That
which
is
at
first
beauty
on
the
face
may
prove
lust
in
the
manners
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
Eubulus
wittily
reprehended
such
impure
contracts
;
they
offer
in
their
maritall
sacrifices
nothing
but
the
thigh
and
that
which
the
Priests
cut
from
the
goats
when
they
were
laid
to
bleed
upon
the
Altars
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
St.
Clement
.
He
or
she
that
looks
too
curiously
upon
the
beauty
of
the
body
,
looks
too
low
,
and
hath
flesh
and
corruption
in
his
heart
,
and
is
judg'd
sensuall
and
earthly
in
his
affections
and
desires
.
Begin
therefore
with
God
,
Christ
is
the
president
of
marriage
and
the
holy
Ghost
is
the
fountain
of
purities
and
chast
loves
,
and
he
joynes
the
hearts
;
and
therefore
let
our
first
suit
be
in
the
court
of
heaven
,
and
with
designs
of
piety
,
or
safety
,
or
charity
;
let
no
impure
spirit
defile
the
virgin
purities
and
castifications
of
the
soul
,
(
as
St.
Peters
phrase
is
)
let
all
such
contracts
begin
with
religious
affections
.
Conjugium
petimus
,
partúmque
uxoris
,
at
illi
Notum
qui
pueri
,
qualisve
futura
sit
uxor
.
We
sometimes
beg
of
God
for
a
wife
or
a
childe
,
and
he
alone
knows
what
the
wife
shall
prove
,
and
by
what
dispositions
and
manners
and
into
what
fortune
that
childe
shall
enter
:
but
we
shall
not
need
to
fear
concerning
the
event
of
it
,
if
religion
,
and
fair
intentions
,
and
prudence
manage
,
and
conduct
it
all
the
way
.
The
preservation
of
a
family
,
the
production
of
children
,
the
avoiding
fornication
,
the
refreshment
of
our
sorrowes
by
the
comforts
of
society
,
all
these
are
fair
ends
of
marriage
and
hallow
the
entrance
;
but
in
these
there
is
a
speciall
order
;
society
was
the
first
designed
,
It
is
not
good
for
man
to
be
alone
;
Children
was
the
next
,
Increase
and
multiply
;
but
the
avoiding
fornication
came
in
by
the
superfetation
of
the
evill
accidents
of
the
world
.
The
first
makes
marriage
delectable
,
the
second
necessary
to
the
publick
,
the
third
necessary
to
the
particular
;
This
is
for
safety
,
for
life
and
heaven
it self
;
Nam
simulac
venas
inflavit
dira
cupido
,
Huc
juvenes
aequum
est
descendere
;
—
The
other
have
in
them
joy
and
a
portion
of
immortality
:
the
first
makes
the
mans
heart
glad
,
the
second
is
the
friend
of
Kingdomes
,
and
cities
,
and
families
,
and
the
third
is
the
enemy
to
hell
,
and
an
antidote
of
the
chiefest
inlet
to
damnation
:
but
of
all
these
the
noblest
end
is
the
multiplying
children
,
Mundus
cum
patet
,
Deorum
tristium
atque
inferûm
quasi
patet
janua
;
propterea
uxorem
liberorum
quaerendorum
causâ
ducere
religiosum
est
,
said
Varro
,
It
is
religion
Macrobius
ex
Varrone
.
to
marry
for
children
;
and
Quintilian
puts
it
into
the
definition
of
a
wife
,
est
enim
uxor
quam
jungit
,
quam
diducit
utilitas
;
cujus
haec
reverentia
est
,
quòd
videtur
inventa
in
causa
liberorum
,
and
therefore
St.
Ignatius
when
he
had
spoken
of
Elias
,
and
Titus
,
and
Clement
,
Epist.
ad
Philadelph
.
with
an
honourable
mention
of
their
virgin
state
,
lest
he
might
seem
to
have
lessened
the
marryed
Apostles
,
at
whose
feet
in
Christs
Kingdome
he
thought
himself
unworthy
to
sit
,
he
gives
this
testimony
,
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
might
not
be
disparaged
in
their
great
names
of
holinesse
and
severity
,
they
were
secured
by
not
marrying
to
satisfie
their
lower
appetites
,
but
out
of
desire
of
children
.
Other
considerations
,
if
they
be
incident
and
by
way
of
appendage
,
are
also
considerable
in
the
accounts
of
prudence
;
but
when
they
become
principles
,
they
defile
the
mystery
and
make
the
blessing
doubtfull
:
Amabit
sapiens
,
cupient
caeteri
,
said
Afranius
,
love
is
a
fair
inducement
,
but
d●sire
and
appetite
are
rude
,
and
the
characterismes
of
a
sensuall
person
:
Amare
justi
&
boni
est
,
cupere
impotemis
;
to
love
,
belongs
to
a
just
and
a
good
man
;
but
to
lust
,
or
furiously
and
passionately
to
desire
,
is
the
sign
of
impotency
and
an
unruly
minde
.
2.
Man
and
wife
are
equally
concerned
to
avoid
all
offences
of
each
other
in
the
beginning
of
their
conversation
:
every
little
thing
can
blast
an
infant
blossome
;
and
the
breath
of
the
south
can
shake
the
little
rings
of
the
Vine
,
when
first
they
begin
to
curle
like
the
locks
of
a
new
weaned
boy
;
but
when
by
age
and
consolidation
they
stiffen
into
the
hardnesse
of
a
stem
,
and
have
by
the
warm
embraces
of
the
sun
and
the
kisses
of
heaven
brought
forth
their
clusters
,
they
can
endure
the
storms
of
the
North
,
and
the
loud
noises
of
a
tempest
,
and
yet
never
be
broken
:
so
are
the
early
unions
of
an
unfixed
marriage
;
watchfull
and
observant
,
jealous
and
busie
,
inquisitive
and
carefull
,
and
apt
to
take
alarum
at
every
unkind
word
.
For
infirmities
do
not
manifest
themselves
in
the
first
scenes
,
but
in
the
succession
of
a
long
society
;
and
it
is
not
chance
or
weaknesse
when
it
appears
at
first
,
but
it
is
want
of
love
or
prudence
,
or
it
will
be
so
expounded
;
and
that
which
appears
ill
at
first
usually
affrights
the
unexperienced
man
or
woman
,
who
makes
unequall
conjectures
,
and
fancies
mighty
sorrowes
by
the
proportions
of
the
new
and
early
unkindnesse
.
It
is
a
very
great
passion
,
or
a
huge
folly
,
or
a
certain
want
of
love
,
that
cannot
preserve
the
colours
and
beauties
of
kindnesse
,
so
long
as
publick
honesty
requires
man
to
wear
their
sorrows
for
the
death
of
a
friend
.
Plutarch
compares
a
new
marriage
to
a
vessell
before
the
hoops
are
on
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
thing
dissolves
their
tender
compaginations
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
the
joynts
are
stiffned
and
are
tyed
by
a
firm
compliance
and
proportion'd
bending
,
scarcely
can
it
be
dissolved
without
fire
or
the
violence
of
iron
.
After
the
hearts
of
the
man
and
the
wife
are
endeared
and
hardned
by
a
mutuall
confidence
,
and
an
experience
longer
then
an
artifice
and
pretence
can
last
,
there
are
a
great
many
remembrances
and
some
things
present
that
dash
all
little
unkindnesses
in
pieces
.
The
little
boy
in
the
Greek
Epigram
,
that
was
creeping
down
a
precipice
was
invited
to
his
safety
by
the
sight
of
his
mothers
pap
,
when
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
nothing
else
could
entice
him
to
return
:
and
the
band
of
common
children
,
and
the
sight
of
her
that
nurses
what
is
most
dear
to
him
,
and
the
endearments
of
each
other
in
the
course
of
a
long
society
,
and
the
same
relation
is
an
excellent
security
to
redintegrate
and
to
call
that
love
back
which
folly
and
trifling
accidents
would
disturb
.
—
Tormentum
ingens
nubentibus
haeret
Quae
nequeunt
parere
,
&
partu
retinere
maritos
.
When
it
is
come
thus
farre
,
it
is
hard
untwisting
the
knot
;
but
be
carefull
in
its
first
coalition
,
that
there
be
no
rudenesse
done
;
for
if
there
be
,
it
will
for
ever
after
be
apt
to
start
and
to
be
diseased
.
3.
Let
man
and
wife
be
carefull
to
stifle
little
[
](A63888-e48230-b)*
*
Quaedam
parva
quidem
,
s●d
non
toleranda
maritis
.
things
,
that
as
fast
as
they
spring
,
they
be
cut
down
and
trod
upon
;
for
if
they
be
suffered
to
grow
by
numbers
,
they
make
the
spirit
peevish
,
and
the
society
troublesome
,
and
the
affections
loose
and
easie
by
an
habituall
aversation
.
Some
men
are
more
vexed
with
a
flie
then
with
a
wound
;
and
when
the
gnats
disturbe
our
sleep
,
and
the
reason
is
disquieted
but
not
perfectly
awakened
;
it
is
often
seen
that
he
is
fuller
of
trouble
then
if
in
the
day
light
of
his
reason
he
were
to
contest
with
a
potent
enemy
.
In
the
frequent
little
accidents
of
a
family
,
a
mans
reason
cannot
alwaies
be
awake
;
and
when
his
discourses
are
imperfect
,
and
a
trifling
trouble
makes
him
yet
more
restlesse
,
he
is
soon
betrayed
to
the
violence
of
passion
.
It
is
certain
that
the
man
or
woman
are
in
a
state
of
weaknesse
and
folly
then
,
when
they
can
be
troubled
with
a
trifling
accident
;
and
therefore
it
is
not
good
to
tempt
their
affections
when
they
are
in
that
state
of
danger
.
In
this
case
the
caution
is
,
to
subtract
fuell
from
the
sudden
flame
;
for
stubble
though
it
be
quickly
kindled
,
yet
it
is
as
soon
extinguished
,
if
it
be
not
blown
by
a
pertinacious
breath
,
or
fed
with
new
materials
;
adde
no
new
provocations
to
the
accident
,
and
do
not
inflame
this
,
and
peace
will
soon
return
,
and
the
discontent
will
passe
away
soon
,
as
the
sparks
from
the
collision
of
a
flint
:
ever
remembring
that
discontents
proceeding
from
daily
little
things
,
do
breed
a
secret
undiscernible
disease
,
which
is
more
dangerous
then
a
feaver
proceeding
from
a
discerned
notorious
surfeit
.
4.
Let
them
be
sure
to
abstain
from
all
those
things
which
by
experience
and
observation
they
finde
to
be
contrary
to
each
other
.
They
that
govern
Elephants
never
appear
before
them
in
white
,
and
the
masters
of
buls
keep
from
them
all
garments
of
bloud
and
scarlet
,
as
knowing
that
they
will
be
impatient
of
civill
usages
and
discipline
when
their
natures
are
provoked
by
their
proper
antipathies
.
The
ancients
in
their
maritall
Hieroglyphicks
us'd
to
depict
Mercury
str●ding
by
Venus
,
to
signifie
,
that
by
fair
language
and
sweet
intreaties
,
the
mindes
of
each
other
should
be
united
;
and
hard
by
them
Suadam
&
Gratias
descripserunt
,
they
would
have
all
deliciousnesse
—
Hujus
n●rari
summique
voluptas
Nulla
boni
,
quoties
animocorrupta
superbo
Plus
aloes
quam
mellis
habet
—
Juven
.
Sat.
6.
of
manners
,
compliance
and
mutuall
observance
to
abide
.
5.
Let
the
husband
and
wife
infinitely
avoid
a
curious
distinction
of
mine
and
thine
;
for
this
hath
caused
all
the
lawes
,
and
all
the
suits
,
and
all
the
wars
in
the
world
;
let
them
who
have
but
one
person
,
have
also
but
one
interest
.
The
husband
and
wife
are
heirs
to
each
other
(
as
Dionysius
Halicarnasseus
relates
from
Romulus
)
if
they
dye
without
children
,
but
if
there
be
children
,
the
wife
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
partner
in
the
inheritance
;
But
during
their
life
the
use
and
imployment
is
common
to
both
their
necessities
,
and
in
this
there
is
no
other
difference
of
right
,
but
that
the
man
hath
the
dispensation
of
all
,
and
may
keep
it
from
his
wife
just
as
the
governour
of
a
Town
may
keep
it
from
the
right
owner
;
he
hath
the
power
,
but
no
right
to
do
so
.
And
when
either
of
them
begins
to
impropriate
,
it
is
like
a
tumor
in
the
flesh
,
it
drawes
more
then
its
share
,
but
what
it
feeds
on
turns
to
a
bile
:
and
therefore
the
Romans
forbad
any
donations
to
be
made
between
man
and
wife
,
because
neither
of
them
could
transfer
a
new
right
of
those
things
which
already
they
had
in
common
;
but
this
is
to
be
understood
only
concerning
the
uses
of
necessity
and
personall
conveniences
;
for
so
all
may
be
the
womans
,
and
all
may
be
the
mans
in
severall
regards
.
Corvinus
dwels
in
a
farm
and
receives
all
its
profits
,
and
reaps
and
sowes
as
he
please
,
and
eats
of
the
corn
and
drinks
of
the
wine
,
it
is
his
own
:
but
all
that
also
is
his
Lords
,
and
for
it
,
Corvinus
payes
acknowledgement
;
and
his
patron
hath
such
powers
and
uses
of
it
as
are
proper
to
the
Lords
;
and
yet
for
all
this
,
it
may
be
the
Kings
too
,
to
all
the
purposes
that
he
can
need
,
and
is
all
to
be
accounted
in
the
census
and
for
certain
services
,
and
times
of
danger
:
So
are
che
riches
of
a
family
,
they
are
a
womans
as
well
as
a
mans
;
they
are
hers
for
need
,
and
hers
for
ornament
,
and
hers
for
modest
delight
,
and
for
the
uses
of
Religion
and
prudent
charity
;
but
the
disposing
them
into
portions
of
inheritance
,
the
assignation
of
charges
and
governments
,
stipends
and
rewards
,
annulties
and
greater
donatives
are
the
reserves
of
the
superior
right
,
and
not
to
be
invaded
by
the
under-possessors
.
But
in
those
things
where
they
ought
to
be
common
,
if
the
spleen
or
the
belly
swels
and
drawes
into
its
capacity
much
of
that
which
should
be
spent
upon
those
parts
which
have
an
equall
right
to
be
maintain'd
,
it
is
a
dropsie
or
a
consumption
of
the
whole
,
something
that
is
evill
because
it
is
unnaturall
and
monstrous
.
Macarius
in
is
32
Homily
speaks
fully
in
this
particular
,
a
woman
betrothed
to
a
man
bears
all
her
portion
,
and
with
a
mighty
love
pours
it
into
the
hands
of
her
husband
,
and
sayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
nothing
of
my
own
,
my
goods
,
my
portion
,
my
body
and
my
minde
is
yours
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
that
a
woman
hath
is
reckoned
to
the
right
of
her
husband
;
not
her
wealth
and
her
person
only
,
but
her
reputation
and
her
praise
;
So
Lucian
.
But
as
the
earth
,
the
mother
of
all
creatures
here
below
,
sends
up
all
its
vapours
and
proper
emissions
at
the
command
of
the
Sun
,
and
yet
requires
them
again
to
refresh
her
own
needs
,
and
they
are
deposited
between
them
both
in
the
bosome
of
a
cloud
as
a
common
receptacle
,
that
they
may
cool
his
flames
,
and
yet
descend
to
make
her
fruitfull
:
so
are
the
proprieties
of
a
wife
to
be
dispos'd
of
by
her
Lord
;
and
yet
all
are
for
her
provisions
,
it
being
a
part
of
his
need
to
refresh
and
supply
hers
,
and
it
serves
the
interest
of
both
while
it
serves
the
necessities
of
either
.
These
are
the
duties
of
them
both
,
which
have
common
regards
and
equall
necessities
,
and
obligations
;
and
indeed
there
is
scarce
any
matter
of
duty
,
but
it
concerns
them
both
alike
,
and
is
only
distinguished
by
names
,
and
hath
its
variety
by
circumstances
and
little
accidents
:
and
what
in
one
is
call'd
love
,
in
the
other
is
called
reverence
;
and
what
in
the
wife
is
obedience
,
the
same
in
the
man
is
duty
.
He
provides
,
and
she
dispenses
;
he
gives
commandements
,
and
she
rules
by
them
;
he
rules
her
by
authority
,
and
she
rules
him
by
love
;
she
ought
by
all
means
to
please
him
,
and
he
must
by
no
means
displease
her
.
For
as
the
heart
is
set
in
the
midst
of
the
body
,
and
though
it
strikes
to
one
side
by
the
prerogative
of
Nature
,
yet
those
throbs
and
constant
motions
are
felt
on
the
other
side
also
,
and
the
influence
is
equall
to
both
:
so
it
is
in
conjugall
duties
;
some
motions
are
to
the
one
side
more
then
to
the
other
,
but
the
interest
is
on
both
,
and
the
duty
is
equall
in
the
severall
instances
.
If
it
be
otherwise
,
the
man
injoyes
a
wife
as
Periander
did
his
dead
Melissa
,
by
an
unnaturall
union
,
neither
pleasing
,
nor
holy
,
uselesse
to
all
the
purposes
of
society
,
and
dead
to
content
.
SERMON
,
XVIII
.
Part
II.
THe
next
inquiry
is
more
particular
,
and
considers
the
power
and
duty
of
the
man
;
Let
every
one
of
you
so
love
his
wife
even
as
himself
;
she
is
as
himself
,
the
man
hath
power
over
her
as
over
himself
,
and
must
love
her
equally
.
A
husbands
power
over
his
wife
is
paternall
and
friendly
,
not
magisteriall
and
despotick
.
The
wife
is
in
perpetuâ
tutelâ
,
under
conduct
and
counsell
;
for
the
power
a
man
hath
is
founded
in
the
understanding
,
not
in
the
will
or
force
;
it
is
not
a
power
of
coercion
,
but
a
power
of
advice
,
and
that
government
that
wise
men
have
over
those
who
are
fit
to
be
conducted
by
them
:
Et
vos
in
manu
&
in
tutelâ
non
in
servitio
debetis
habere
eas
,
&
malle
patres
vos
,
&
viros
,
quàm
dominos
dici
,
said
Valerius
in
Livie
;
Husbands
should
rather
be
Fathers
then
Lords
.
Homer
addes
more
soft
appellatives
to
the
character
of
a
husbands
duty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thou
art
to
be
a
father
and
a
mother
to
her
,
and
a
brother
:
and
great
reason
,
unlesse
the
state
of
marriage
should
be
no
better
then
the
condition
of
an
Orphan
.
For
she
that
is
bound
to
leave
father
and
mother
,
and
brother
for
thee
,
either
is
miserable
like
a
poor
fatherlesse
childe
,
or
else
ought
to
finde
all
these
and
more
in
thee
.
Medea
in
Euripides
had
cause
to
complain
when
she
found
it
otherwise
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Which
St.
Ambrose
well
translates
:
It
is
sad
]
when
virgins
are
with
their
own
money
sold
to
slavery
;
and
that
services
are
in
better
Exhort
.
ad
virg.
state
then
marriages
;
for
they
receive
wages
,
but
these
buy
their
setters
and
pay
dear
for
their
losse
of
liberty
:
and
therefore
the
Romans
expressed
the
mans
power
over
his
wife
but
by
a
gentle
word
,
Nec
verò
mulieribus
praefectus
reponatur
,
qui
apud
Graecos
creari
solet
,
sed
sit
censor
qui
viros
doceat
moderari
uxoribus
;
said
Cicero
,
let
there
be
no
governour
of
the
women
appointed
but
a
censor
of
manners
,
one
to
teach
the
men
to
moderate
their
wives
,
that
is
,
fairly
to
induce
them
to
the
measures
of
their
own
proportions
.
It
was
rarely
observed
of
Philo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
Adam
made
that
fond
excuse
for
his
folly
in
eating
the
forbidden
fruit
,
he
said
[
The
woman
thou
gavest
to
be
with
me
she
gave
me
]
He
saies
not
[
the
woman
which
thou
gavest
to
me
]
no
such
thing
;
she
is
none
of
his
goods
,
none
of
his
possessions
,
not
to
be
reckoned
among
his
servants
;
God
did
not
give
her
to
him
so
;
but
[
the
woman
thou
gavest
to
be
with
me
]
that
is
,
to
be
my
partner
,
the
companion
of
my
joyes
and
sorrowes
,
thou
gavest
her
for
use
,
not
for
dominion
.
The
dominion
of
a
man
over
his
wife
is
no
other
then
as
the
soul
rules
the
body
;
for
which
it
takes
a
mighty
care
,
and
uses
it
with
a
delicate
tendernesse
,
and
cares
for
it
in
all
contingencies
,
and
watches
to
keep
it
from
all
evils
,
and
studies
to
make
for
it
fair
provisions
,
and
very
often
is
led
by
its
inclinations
and
desires
,
and
does
never
contradict
its
appetites
,
but
when
they
are
evill
,
and
then
also
not
without
some
trouble
and
sorrow
;
and
its
government
comes
only
to
this
,
it
furnishes
the
body
with
light
and
understanding
,
and
the
body
furnishes
the
soul
with
hands
and
feet
;
the
soul
governs
,
because
the
body
cannot
else
be
happy
,
but
the
government
is
no
other
then
provision
;
as
a
nurse
governs
a
childe
when
she
causes
him
to
eat
and
to
be
warm
,
and
dry
and
quiet
;
and
yet
even
the
very
government
it self
is
divided
;
for
man
and
wife
in
the
family
are
as
the
Sun
and
Moon
in
the
sirmament
of
heaven
;
He
rules
by
day
,
and
she
by
night
,
that
is
,
in
the
lesser
and
more
proper
circles
of
her
affairs
;
in
the
conduct
of
domestick
provisions
and
necessary
offices
,
and
shines
only
by
his
light
and
rules
by
his
authority
:
and
as
the
Moon
in
opposition
to
the
Sun
shines
brightest
,
that
is
,
then
,
when
she
is
in
her
own
circles
and
separate
regions
;
so
is
the
authority
of
the
wife
then
most
conspicuous
when
she
is
separate
and
in
her
proper
sphere
,
in
Gynaeceo
in
the
nursery
and
offices
of
domestick
employment
;
but
when
she
is
in
conjunction
with
the
Sun
her
Brother
,
that
is
,
in
that
place
and
employment
in
which
his
care
and
proper
offices
are
imployed
,
her
light
is
not
seen
,
her
authority
hath
no
proper
businesse
;
but
else
there
is
no
difference
:
for
they
were
barbarous
people
,
among
whom
wives
were
in
stead
of
servants
,
said
Spartianus
in
Caracalla
;
and
it
is
a
sign
of
impotency
and
weaknesse
to
force
the
camels
to
kneel
for
their
load
,
beccuse
thou
hast
not
spirit
and
strength
enough
to
climbe
:
to
make
the
affections
and
evennesse
of
a
wife
bend
by
the
flexures
of
a
servant
,
is
a
sign
the
man
is
not
wise
enough
to
govern
,
when
another
stands
by
.
So
many
differences
as
can
be
in
the
appellatives
of
Dominus
and
Domina
,
Governour
and
Governesse
,
Lord
and
Lady
,
Master
and
Mistresse
,
the
same
difference
there
is
in
the
authority
of
man
and
woman
,
and
no
more
;
Si
tu
Caius
ego
Caia
,
was
publickly
proclaimed
upon
the
threshold
of
the
young
mans
house
,
when
the
bride
enter'd
into
his
hands
and
power
;
and
the
title
of
Domina
in
the
sense
of
the
civill
Law
was
among
the
Romans
given
to
wives
.
Hi
Dominam
Ditis
thalamo
diducere
adorti
,
Aeneid
.
6.
said
Virgil
:
where
though
Servius
saies
it
was
spoken
after
the
manner
of
the
Greeks
who
call'd
the
wife
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lady
or
Mistresse
,
yet
it
was
so
amongst
both
the
Nations
,
Ac
domûs
Dominam
voca
,
saies
Catullus
;
Haerebit
Dominae
vir
comes
ipse
suae
,
so
Martial
;
and
Epithal.
Juliae
.
therefore
although
there
is
a
just
measure
of
subjection
and
obedience
due
from
the
wise
to
the
husband
(
as
I
shall
after
explain
)
yet
nothing
of
this
is
expressed
in
the
mans
character
,
or
in
his
duty
;
he
is
not
commanded
to
rule
,
nor
instructed
how
,
nor
bidden
to
exact
obedience
,
or
to
defend
his
priviledge
;
all
his
duty
is
signified
by
love
,
by
nourishing
and
cherishing
,
by
being
joyned
to
her
Eph.
5.
25.
in
all
the
unions
of
charity
,
by
not
being
bitter
to
her
,
by
dwelling
Col.
3.
19.
with
her
according
to
knowledge
,
giving
honour
to
her
:
so
that
it
seems
1
Pet.
3.
7.
to
be
with
husbands
,
as
it
is
with
Bishops
and
Priests
,
to
whom
much
honour
is
due
,
but
yet
so
that
if
they
stand
upon
it
,
and
challenge
it
,
they
become
lesse
honourable
;
and
as
amongst
men
and
women
humility
is
the
way
to
be
prefer'd
;
so
it
is
in
husbands
,
they
shall
prevail
by
cession
,
by
sweetnesse
and
counsell
,
and
charity
and
compliance
.
So
that
we
cannot
discourse
of
the
mans
right
,
without
describing
the
measures
of
his
duty
;
that
therefore
followes
next
.
Let
him
love
his
wife
even
as
himself
:
]
that
's
his
duty
,
and
the
measure
of
it
too
;
which
is
so
plain
,
that
if
he
understands
how
he
treats
himself
,
there
needs
nothing
be
added
concerning
his
demeanour
towards
her
,
save
only
that
we
adde
the
particulars
,
in
which
holy
Scripture
instances
this
generall
commandement
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
's
the
first
.
Be
not
bitter
against
her
;
and
this
is
the
least
Index
and
signification
of
love
;
a
civill
man
is
never
bitter
against
a
friend
or
a
stranger
,
much
lesse
to
him
that
enters
under
his
roof
,
and
is
secured
by
the
lawes
of
hospitality
.
But
a
wife
does
all
that
,
and
more
;
she
quits
all
her
interest
for
his
love
,
she
gives
him
all
that
she
can
give
,
she
is
as
much
the
same
person
as
another
can
be
the
same
,
who
is
conjoyned
by
love
,
and
mystery
,
and
religion
,
and
all
that
is
sacred
and
profane
.
Non
equidem
hoc
dubites
amborum
foedere
certo
Consentire
dies
,
&
ab
uno
sidere
duci
;
They
have
the
same
fortune
,
the
same
family
,
the
same
children
,
the
same
religion
,
the
same
interest
,
the
same
flesh
[
erunt
duo
in
carnem
unam
]
and
therefore
this
the
Apostle
urges
for
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
man
hateth
his
own
flesh
,
but
nourisheth
and
cherisheth
it
;
and
he
certainly
is
strangely
sacrilegious
and
a
violator
of
the
rights
of
hospitality
and
sanctuary
,
who
uses
her
rudely
,
who
is
fled
for
protection
,
not
only
to
his
house
,
but
also
to
his
heart
,
and
bosome
.
A
wise
man
will
not
wrangle
with
any
one
,
much
lesse
with
his
dearest
relative
;
and
if
it
be
accounted
undecent
to
embrace
in
publick
,
it
is
extremely
shamefull
to
brawle
in
publick
,
for
the
other
is
in
it self
lawfull
,
but
this
never
,
though
it
were
assisted
with
the
best
circumstances
of
which
it
is
capable
.
Marcus
Aurelius
said
,
that
a
wise
man
ought
often
to
admonish
his
wife
,
to
reprove
her
seldome
,
but
never
to
lay
his
hands
[
](A63888-e49640-b)*
*
Ah
lapis
est
,
ferrumque
,
suam
quicunque
puellam
Verberat
,
è
coelo
diripit
ille
Deos.
Sit
satis
è
membris
tenuem
praescindere
vestem
,
Sit
satis
ornatas
dissoluisse
comas
,
Sit
lachrymas
movisse
satis
quater
ille
beatus
,
Quo
tenerairato
flere
puella
potest
.
Sed
manibus
qui
saevus
erit
,
scutúmque
sudémque
Is
gerat
,
&
miti
sit
procul
à
Venere
.
Tibull
.
upon
her
:
neque
verberibus
neque
maledictis
exasperandam
uxorem
,
said
the
Doctors
of
the
Jewes
;
and
Homer
brings
in
Jupiter
sometimes
speaking
sharply
to
Juno
(
according
to
the
Greek
liberty
and
Empire
)
but
made
a
pause
at
striking
her
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iliad
.
O.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Ancients
use
to
sacrifice
to
Juno
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
president
of
Marriage
without
gall
,
and
St.
Basil
observes
and
urges
it
,
by
way
of
upbraiding
quarrelling
husbands
;
etiam
vipera
virus
ob
nuptiarum
venerationem
evomit
,
the
Viper
casts
all
his
poison
when
he
marries
his
female
,
Tu
duritiam
animi
,
tu
feritatem
,
tu
crudelitatem
Homil.
7.
Hexaem
.
ob
unionis
reverentiam
non
deponis
?
He
is
worse
then
a
viper
who
for
the
reverence
of
this
sacred
union
will
not
abstain
from
such
a
poisonous
bitternesse
;
and
how
shall
he
embrace
that
person
whom
he
hath
smitten
reproachfully
?
for
those
kindnesses
are
undecent
which
the
fighting
man
payes
unto
his
wife
.
St.
Chrysostome
preaching
earnestly
against
this
barbarous
inhumanity
of
striking
the
wife
,
or
reviling
her
with
evill
language
,
saies
it
is
as
if
a
King
should
beat
his
Viceroy
and
use
him
like
a
dog
;
from
whom
most
of
that
reverence
and
majesty
must
needs
depart
which
he
first
put
upon
him
,
and
the
subjects
shall
pay
him
lesse
duty
,
by
how
much
his
Prince
hath
treated
him
with
lesse
civility
;
but
the
losse
redounds
to
himself
;
and
the
government
of
the
whole
family
shall
be
disordered
,
if
blowes
be
laid
upon
that
shoulder
which
together
with
the
other
ought
to
bear
nothing
but
the
cares
and
the
issues
of
a
prudent
government
.
And
it
is
observable
that
no
man
ever
did
this
rudenesse
for
a
vertuous
end
;
it
is
an
incompetent
instrument
,
and
may
proceed
from
wrath
and
folly
,
but
can
never
end
in
vertue
and
the
unions
of
a
prudent
and
fair
society
.
Quòd
si
verberaveris
exasperabis
morbum
,
(
saith
St.
Chrysostome
)
asperitas
enim
mansuetudine
non
aliâ
asperitate
dissolvitur
;
if
you
strike
you
exasperate
the
wound
,
and
(
like
Cato
at
Utica
in
his
despair
)
tear
the
wounds
in
pieces
;
and
yet
he
that
did
so
ill
to
himself
whom
he
lov'd
well
,
he
lov'd
not
women
tenderly
,
and
yet
would
never
strike
;
And
if
the
man
cannot
endure
her
talking
,
how
can
she
endure
his
striking
?
But
this
caution
contains
a
duty
in
it
which
none
prevaricates
but
the
meanest
of
the
people
,
fools
and
bedlams
,
whose
kindnesse
is
a
curse
,
whose
government
is
by
chance
and
violence
,
and
their
families
are
herds
of
talking
cattell
.
Sic
alternos
reficit
cursus
Alternus
amor
,
sic
astrigeris
Bellum
discors
exulat
or
is
.
Haec
concordia
temperat
aquis
Elementa
modis
,
ut
pugnantia
Vicibus
cedant
humida
siccis
,
Jungántque
fidem
frigora
flammis
.
The
maritall
love
is
infinitely
removed
from
all
possibility
of
such
rudenesses
:
it
is
a
thing
pure
as
light
,
sacred
as
a
Temple
,
lasting
as
the
world
;
Aamicitia
quae
desinere
potuit
nunquam
vera
fuit
,
said
one
;
that
love
that
can
cease
was
never
true
:
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Moses
call'd
it
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
St.
Paul
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Homer
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Plutarch
;
that
is
,
it
contains
in
it
all
sweetnesse
,
and
all
society
,
and
all
felicity
,
and
all
prudence
,
and
all
wisdome
.
For
there
is
nothing
can
please
a
man
without
love
,
and
if
a
man
be
weary
of
the
wise
discourses
of
the
Apostles
,
and
of
the
innocency
of
an
even
and
a
private
fortune
,
or
hates
peace
or
a
fruitfull
year
,
he
hath
reaped
thorns
and
thistles
from
the
choicest
flowers
of
Paradise
;
For
nothing
can
sweeten
felicity
it self
,
but
love
;
but
when
a
man
dwels
in
love
,
then
the
brests
of
his
wife
are
pleasant
as
the
droppings
upon
the
hill
of
Hermon
,
her
eyes
are
fair
as
the
light
of
heaven
,
she
is
a
fountain
sealed
,
and
he
can
quench
his
thirst
,
and
ease
his
cares
,
and
lay
his
sorrowes
down
upon
her
lap
,
and
can
retire
home
as
to
his
sanctuary
and
refectory
,
and
his
gardens
of
sweetnesse
and
chast
refreshments
.
[
](A63888-e50180-b)*
*
Felicet
ter
&
amplius
Quos
irrupta
tenet
copula
,
nec
malis
Divulsus
querimonus
Suprema
citius
solvet
amor
die
.
Horat.
No
man
can
tell
but
he
that
loves
his
children
,
how
many
delicious
accents
make
a
mans
heart
dance
in
the
pretty
conversation
of
those
dear
pledges
;
their
childishnesse
,
their
stammering
,
their
little
angers
,
their
innocence
,
their
imperfections
,
their
necessities
are
so
many
little
emanations
of
joy
and
comfort
to
him
that
delights
in
their
persons
and
society
;
but
he
that
loves
not
his
wife
and
children
,
feeds
a
Lionesse
at
home
,
and
broods
a
nest
of
sorrowes
;
and
blessing
it self
cannot
make
him
happy
;
so
that
all
the
commandements
of
God
injoyning
a
man
to
love
his
wife
,
are
nothing
but
so
many
necessities
and
capacities
of
joy
.
She
that
is
lov'd
is
safe
,
and
he
that
loves
is
joyfull
.
Love
is
a
union
of
all
things
excellent
;
it
contains
in
it
proportion
and
satisfaction
,
and
rest
,
and
confidence
;
and
I
wish
that
this
were
so
much
proceeded
in
,
that
the
Heathens
themselves
could
not
go
beyond
us
in
this
vertue
,
and
its
proper
,
and
its
appendant
happinesse
.
Tiberius
Gracchus
chose
to
die
for
the
safety
of
his
wife
;
and
yet
me
thinks
to
a
Christian
to
do
so
,
should
be
no
hard
thing
;
for
many
servants
will
dye
for
their
masters
,
and
many
Gentlemen
will
die
for
their
friend
;
but
the
examples
are
not
so
many
of
those
that
are
ready
to
do
it
for
their
dearest
relatives
,
and
yet
some
there
have
been
.
Baptista
Fregosa
tels
of
Neapolitan
that
gave
himself
a
slave
to
the
Moores
,
that
he
might
follow
his
wife
;
and
Dominicus
Catalusius
the
Prince
of
Lesbos
kept
company
with
his
Lady
when
she
was
a
Leper
;
and
these
are
greater
things
then
to
die
.
But
the
cases
in
which
this
can
be
required
are
so
rare
and
contingent
,
that
holy
Scripture
instances
not
the
duty
in
this
particular
;
but
it
contains
in
it
that
the
husband
should
nourish
and
cherish
her
,
that
he
should
refresh
her
sorrowes
and
intice
her
fears
into
confidence
and
pretty
arts
of
rest
;
for
even
the
fig-trees
that
grew
in
Paradise
had
sharp
pointed
leaves
,
and
harshnesses
fit
to
mortifie
the
too
forward
lusting
after
the
sweetnesse
of
the
fruit
.
But
it
will
concern
the
prudence
of
the
husbands
love
to
make
the
cares
and
evils
as
simple
and
easie
as
he
can
,
by
doubling
the
joyes
and
acts
of
a
carefull
friendship
,
by
tolerating
her
infirmities
,
(
because
by
so
doing
,
he
either
cures
her
,
or
makes
himself
better
)
Uxoris
vitium
tollas
opus
est
,
aut
feras
:
Qui
tollit
vitium
,
uxorem
commodiusculam
Sibi
praestat
;
qui
fert
,
sese
meliorem
facit
.
Varro
.
Eurip.
by
fairly
expounding
all
the
little
traverses
of
society
and
communication
,
by
taking
every
thing
by
the
right
handle
,
(
as
Plutarchs
expression
is
)
for
there
is
nothing
but
may
be
misinterpreted
,
and
yet
if
it
be
capable
of
a
fair
construction
,
it
is
the
office
of
love
to
make
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Love
will
account
that
to
be
well
said
,
which
it
may
be
was
not
so
intended
;
and
then
it
may
cause
it
to
be
so
another
time
.
3.
Hither
also
is
to
be
referred
that
he
secure
the
interest
of
her
vertue
and
felicity
by
a
fair
example
;
for
a
wife
to
a
husband
,
is
like
a
line
or
superficies
,
it
hath
dimensions
of
its
own
,
but
no
motion
or
proper
affections
;
but
commonly
put
on
such
images
of
vertues
or
vices
as
are
presented
to
them
by
their
husbands
Idea
:
and
if
thou
beest
vicious
,
complain
not
that
she
is
infected
that
lies
in
the
bosome
;
the
interest
of
whose
love
ties
her
to
transcribe
thy
copy
and
write
after
the
characters
of
thy
manners
.
Paris
was
a
man
of
pleasure
,
and
Helena
was
an
adulteresse
,
and
she
added
covetousnesse
upon
her
own
account
.
But
Ulysses
was
a
prudent
man
,
and
a
wary
counsellor
,
sober
and
severe
,
and
he
efformed
his
wife
into
such
imagery
as
he
desir'd
,
and
she
was
chast
as
the
snows
upon
the
mountains
,
diligent
as
the
fatall
sisters
,
alwaies
busie
,
and
alwaies
faithfull
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
she
had
a
lazie
tongue
and
a
busie
hand
.
4.
Above
all
the
instances
of
love
,
let
him
preserve
towards
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
her
an
inviolable
faith
,
and
an
unspotted
chastity
,
for
this
is
the
marriage
Ring
,
it
tyes
two
hearts
by
an
eternall
band
;
it
is
like
the
Cherubims
flaming
sword
set
for
the
guard
of
Paradise
;
he
that
passes
into
that
garden
,
now
that
is
immur'd
by
Christ
and
the
Church
,
enters
into
the
shades
of
death
.
No
man
must
touch
the
forbidden
Tree
,
that
in
the
midst
of
the
garden
,
which
is
the
tree
of
knowledge
and
life
.
Chastity
is
the
security
of
love
,
and
preserves
all
the
mysteriousnesse
like
the
secrets
of
a
Temple
.
Under
this
lock
is
deposited
security
of
families
,
the
union
of
affections
,
the
repairer
of
accidentall
breaches
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
a
grace
that
is
shut
up
and
secur'd
by
all
arts
of
heaven
,
and
the
defence
of
lawes
,
the
locks
and
bars
of
modesty
,
by
honour
and
reputation
,
by
fear
and
shame
,
by
interest
and
high
regards
;
and
that
contract
that
is
intended
to
be
for
ever
,
is
yet
dissolv'd
and
broken
by
the
violation
of
this
;
nothing
but
death
can
do
so
much
evill
to
the
holy
ties
of
marriage
,
as
unchastity
and
breach
of
faith
can
.
The
shepherd
Cratis
falling
in
love
with
a
she
goat
,
had
his
brains
beaten
out
with
a
buck
as
he
lay
asleep
;
and
by
the
lawes
of
the
Romans
,
a
man
might
kill
his
daughter
or
his
wife
if
he
surprised
her
in
the
breach
of
her
holy
vowes
,
which
are
as
sacred
as
the
threads
of
life
,
secret
as
the
privacies
of
the
sanctuary
,
and
holy
as
the
society
of
Angels
.
Nullae
sunt
inimicitiae
nisi
amoris
acerbae
,
and
God
that
commanded
us
to
forgive
our
enemies
left
it
in
our
choice
,
and
hath
not
commanded
us
to
forgive
an
adulterous
husband
or
a
wife
;
but
the
offended
parties
displeasure
may
passe
into
an
eternall
separation
of
society
and
friendship
.
Now
in
this
grace
it
is
fit
that
the
wisdome
and
severity
of
the
man
should
hold
forth
a
pure
taper
,
that
his
wife
may
by
seeing
the
beauties
and
transparency
of
that
Crystall
dresse
her
minde
and
her
body
by
the
light
of
so
pure
reflexions
;
It
is
certain
he
will
expect
it
from
the
modesty
and
retirement
,
from
the
passive
nature
and
colder
temper
,
from
the
humility
and
fear
,
from
the
honour
and
love
of
his
wife
,
that
she
be
pure
as
the
eye
of
heaven
:
and
therefore
it
is
but
reason
that
the
wisdome
and
noblenesse
,
the
love
and
confidence
,
the
strength
and
severity
of
the
man
should
be
as
holy
and
certain
in
this
grace
,
as
he
is
a
severe
exactor
of
it
at
her
hands
,
who
can
more
easily
be
tempted
by
another
,
and
lesse
by
her self
.
These
are
the
little
lines
of
a
mans
duty
,
which
like
threds
of
light
from
the
body
of
the
Sun
do
clearly
describe
all
the
regions
of
his
proper
obligations
.
Now
concerning
the
womans
duty
,
although
it
consists
in
doing
whatsoever
her
husband
commands
,
and
so
receives
measures
from
the
rules
of
his
government
,
yet
there
are
also
some
lines
of
life
depicted
upon
her
hands
,
by
which
she
may
read
and
know
how
to
proportion
out
her
duty
to
her
husband
.
1.
The
first
is
obedience
;
which
because
it
is
no
where
enjoyned
that
the
man
should
exact
of
her
,
but
often
commanded
to
her
to
pay
,
gives
demonstration
that
it
is
a
voluntary
cession
that
is
required
,
such
a
cession
as
must
be
without
coercion
and
violence
on
his
part
,
but
upon
fair
inducements
,
and
reasonablenesse
in
the
thing
,
and
out
of
love
,
and
honour
on
her
part
.
When
God
commands
us
to
love
him
,
he
means
we
should
obey
him
;
This
is
love
that
ye
keep
my
Commandements
,
and
,
if
ye
love
me
(
said
our
Lord
)
keep
my
Commandements
:
Now
as
Christ
is
to
the
Church
,
so
is
man
to
the
wife
:
and
therefore
obedience
is
the
best
instance
of
her
love
;
for
it
proclaims
her
submission
,
her
humility
,
her
opinion
of
his
wisdome
,
his
preeminence
in
the
family
,
the
right
of
his
priviledge
,
and
the
injunction
imposed
by
God
upon
her
sexe
,
that
although
in
sorrow
she
brings
forth
children
,
yet
with
love
and
choice
she
should
obey
.
The
mans
authority
is
love
,
and
the
womans
love
is
obedience
;
and
it
was
not
rightly
observed
of
him
that
said
,
when
woman
fell
God
made
her
timorous
that
she
might
be
rul'd
,
apt
and
easie
to
obey
,
for
this
obedience
is
no
way
founded
in
fear
,
but
in
love
and
reverence
.
Receptae
reverentiae
est
si
mulier
viro
C.
alia
D.
solut.
Matrim
.
subsit
,
said
the
Law
;
unlesse
also
that
we
will
adde
,
that
it
is
an
effect
of
that
modesty
which
like
rubies
adorn
the
necks
and
cheeks
of
women
.
Pudicitia
est
,
pater
,
eos
magnificare
qui
nos
socias
sumpserunt
Pluatus
in
Sticho
.
sibi
;
said
the
maiden
in
the
comedy
:
It
is
modesty
to
advance
and
highly
to
honour
them
who
have
honoured
us
by
making
us
to
be
the
companions
of
their
dearest
excellencies
;
for
the
woman
that
went
before
the
man
in
the
way
of
death
,
is
commanded
to
follow
him
in
the
way
of
love
:
and
that
makes
the
society
to
be
perfect
,
and
the
union
profitable
,
and
the
harmony
compleat
.
Inferior
Matrona
suo
sit
,
Sexte
,
marito
;
Non
aliter
fiunt
foemina
virque
pares
.
For
then
the
soul
and
body
make
a
perfect
man
when
the
soul
commands
wisely
,
or
rules
lovingly
,
and
cares
profitably
,
and
provides
plentifully
,
and
conducts
charitably
,
that
body
which
is
its
partner
and
yet
the
inferiour
.
But
if
the
body
shall
give
lawes
,
and
by
the
violence
of
the
appetite
,
first
abuse
the
understanding
,
and
then
possesse
the
superior
portion
of
the
will
and
choice
,
the
body
and
the
soul
are
not
apt
company
,
and
the
man
is
a
fool
and
miserable
.
If
the
soul
rules
not
,
it
cannot
be
a
companion
;
either
it
must
govern
,
or
be
a
slave
;
Never
was
King
deposed
and
suffered
to
live
in
the
state
of
peerage
and
equall
honour
,
but
made
a
prisoner
,
or
put
to
death
;
and
those
women
that
had
rather
lead
the
blinde
then
follow
prudent
guides
,
rule
fools
and
easie
men
,
then
obey
the
powerfull
and
the
wise
,
never
made
a
good
society
in
a
house
;
a
wife
never
can
become
equall
but
by
obeying
;
but
so
her
power
while
it
is
in
minority
,
makes
up
the
authority
of
the
man
integrall
,
and
becomes
one
government
,
as
themselves
are
one
man
.
Male
and
Female
created
he
them
,
and
called
their
Gen.
5.
2.
name
Adam
,
saith
the
holy
Scripture
;
they
are
but
one
:
and
therefore
the
severall
parts
of
this
one
man
must
stand
in
the
place
where
God
appointed
,
that
the
lower
parts
may
do
their
offices
in
their
own
station
,
and
promote
the
common
interest
of
the
whole
.
A
ruling
woman
is
intolerable
,
—
Faciunt
graviora
coacta
Imperio
sexus
—
Juvenal
.
But
that
's
not
all
;
for
she
is
miserable
too
:
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
a
sad
calamity
for
a
woman
to
be
joyned
to
a
fool
or
a
weak
person
;
it
is
like
a
guard
of
geese
to
keep
the
Capitoll
,
or
as
if
a
flock
of
sheep
should
read
grave
lectures
to
their
shepherd
,
and
give
him
orders
where
he
shall
conduct
them
to
pasture
.
O
verè
Phyrgiae
,
neque
enim
Phryges
,
It
is
a
curse
that
God
threatned
sinning
persons
,
Devoratum
est
robur
eorum
,
facti
sunt
quasi
mulieres
.
Esai
.
3.
4.
Effeminati
dominabuntur
eis
.
To
be
ruled
by
weaker
people
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
have
a
fool
to
ones
master
is
the
fate
of
miserable
and
unblessed
people
:
and
the
wife
can
be
no
waies
happy
,
unlesse
she
be
governed
by
a
prudent
Lord
,
whose
commands
are
sober
counsels
,
whose
authority
is
paternall
,
whose
orders
are
provisions
,
and
whose
sentences
are
charity
.
But
now
concerning
the
measures
and
limits
of
this
obedience
,
we
can
best
take
accounts
from
Scripture
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
,
in
all
things
;
ut
Domino
,
as
unto
the
Lord
;
and
that
's
large
enough
;
Ephes.
5.
24.
as
unto
a
Lord
ut
Ancilla
Domino
,
so
St.
Hierom
understand
it
,
who
neither
was
a
friend
to
the
sexe
nor
to
marriage
;
But
his
mistake
is
soon
confuted
by
the
text
;
It
is
not
ut
Dominis
,
be
subject
to
your
husbands
as
unto
Lords
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
in
all
religion
,
in
reverence
and
in
love
,
in
duty
and
zeal
,
in
faith
and
knowledge
;
or
else
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
signifie
,
wives
be
so
subject
to
your
husbands
,
but
yet
so
,
that
at
the
same
time
ye
be
subject
to
the
Lord
.
For
that
's
the
measure
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
things
;
and
it
is
more
plain
in
the
parallell
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
is
fit
in
the
Lord
:
Religion
Col.
3.
18.
must
be
the
measure
of
your
obedience
and
subjection
:
intra
limites
disciplinae
,
so
Tertullian
expresses
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Stromat
.
7.
so
Clemens
Alex.
In
all
things
let
the
wise
be
subject
to
the
husband
,
so
as
to
do
nothing
against
his
will
,
those
only
things
excepted
in
which
he
is
impious
or
refractary
in
things
pertaining
to
wisdome
and
piety
.
But
in
this
also
there
is
some
peculiar
caution
.
For
although
in
those
things
which
are
of
the
necessary
parts
of
faith
and
holy
life
,
the
woman
is
only
subject
to
Christ
,
who
only
is
and
can
be
Lord
of
consciences
,
and
commands
alone
where
the
conscience
is
instructed
and
convinced
;
yet
as
it
is
part
of
the
mans
office
to
be
a
teacher
,
and
a
prophet
,
and
a
guide
,
and
a
Master
;
so
also
it
will
relate
very
much
to
the
demonstration
of
their
affections
to
obey
his
counsels
,
to
imitate
his
vertues
,
to
be
directed
by
his
wisdome
,
to
have
her
perswasion
measured
by
the
lines
of
his
excellent
religion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
were
hugely
decent
(
saith
Plutarch
)
that
the
wife
should
acknowledge
her
husband
for
her
teacher
and
her
guide
;
for
then
when
she
is
what
he
please
to
efform
her
,
he
hath
no
cause
to
complain
if
she
be
no
better
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
precepts
and
wise
counsels
can
draw
her
off
from
vanities
;
and
as
he
said
of
Geometry
,
that
if
she
be
skill'd
in
that
,
she
will
not
easily
be
a
gamester
or
a
dancer
,
may
perfectly
be
said
of
Religion
.
If
she
suffers
her self
to
be
guided
by
his
counsell
,
and
efformed
by
his
religion
;
either
he
is
an
ill
master
in
his
religion
,
or
he
may
secure
in
her
and
for
his
advantage
an
excellent
vertue
.
And
although
in
matters
of
religion
the
husband
hath
no
empire
and
command
,
yet
if
there
be
a
place
lest
to
perswade
,
and
intreat
,
and
induce
by
arguments
;
there
is
not
in
a
family
a
greater
endearment
of
affections
then
the
unity
of
religion
:
and
anciently
it
was
not
permitted
to
a
woman
to
have
a
religion
by
her self
.
Eosdem
quos
maritus
nosse
Deos
&
colere
solos
uxor
debet
(
said
Plutarch
.
)
And
the
rites
which
a
woman
performes
severally
from
her
husband
are
not
pleasing
to
God
;
and
therefore
Pomponia
Graecina
because
she
entertain'd
a
stranger
religion
was
permitted
to
the
judgement
of
her
husband
Plantius
.
And
this
whole
affair
is
no
stranger
to
Christianity
.
For
the
Christian
woman
was
not
suffered
to
marry
an
unbelieving
man
;
and
although
this
is
not
to
be
extended
to
different
opinions
within
the
limits
of
the
common
faith
,
yet
thus
much
advantage
is
won
or
lost
by
it
;
that
the
complyance
of
the
wife
,
and
submission
of
her
understanding
to
the
better
rule
of
her
husband
in
matters
of
Religion
,
will
help
very
much
to
warrant
her
,
though
she
should
be
misperswaded
in
a
matter
lesse
necessary
;
yet
nothing
can
warrant
her
in
her
separate
rites
and
manners
of
worshippings
,
but
an
invincible
necessity
of
conscience
,
and
a
curious
infallible
truth
;
and
if
she
be
deceived
alone
,
she
hath
no
excuse
;
if
with
him
,
she
hath
much
pity
,
and
some
degrees
of
warranty
under
the
protection
of
humility
,
and
duty
,
and
dear
affections
;
and
she
will
finde
that
it
is
part
of
her
priviledge
and
right
to
partake
of
the
mysteries
and
blessings
of
her
husbands
religion
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Romulus
.
A
woman
by
the
holy
Lawes
hath
right
to
partake
of
her
husbands
goods
,
and
her
husbands
sacrifices
,
and
holy
things
.
Where
there
is
a
schisme
in
one
bed
,
there
is
a
nursery
of
temptations
,
and
—
Quis
deditus
autem
Usque
adeò
est
,
ut
non
illam
quam
laudibus
effert
,
Horreat
,
inque
diem
septenis
oderit
hor●●
?
Juven.
Sat.
6.
love
is
persecuted
and
in
perpetuall
danger
to
be
destroyed
;
there
dwell
jealousies
,
and
divided
interests
,
and
differing
opinions
,
and
continuall
disputes
,
and
we
cannot
love
them
so
well
whom
we
beleeve
to
be
lesse
beloved
of
God
,
and
it
is
ill
uniting
with
a
person
concerning
whom
my
perswasion
tels
me
that
he
is
like
to
live
in
hell
to
eternall
ages
.
2.
The
next
line
of
the
womans
duty
is
compliance
,
which
S.
Peter
cals
,
the
hidden
man
of
the
heart
,
the
ornament
of
a
meek
and
1
Pot.
3.
4.
a
quiet
spirit
,
and
to
it
he
opposes
the
outward
and
pompous
ornament
of
the
body
;
concerning
which
as
there
can
be
no
particular
measure
set
down
to
all
persons
,
but
the
propositions
are
to
be
measured
by
the
customes
of
wise
people
,
the
quality
of
the
woman
,
and
the
desires
of
the
man
;
yet
it
is
to
be
limited
by
Christian
modesty
,
and
the
usages
of
the
more
excellent
and
severe
matrons
.
Menander
in
the
Comedy
brings
in
a
man
turning
his
wife
from
his
house
because
she
stain'd
her
hair
yellow
,
which
was
then
the
beauty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
wise
woman
should
not
paint
.
A
studious
gallantry
in
cloathes
cannot
make
a
wise
man
love
his
wife
the
better
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
the
Comedy
,
such
gayeties
are
fit
for
tragedies
,
but
not
for
the
uses
of
life
:
decor
occultus
,
&
recta
venustas
,
that
's
the
Christian
womans
finenesse
,
the
hidden
man
of
the
heart
,
sweetnesse
of
manners
,
humble
comportment
,
fair
interpretation
of
all
addresses
,
ready
Malo
Venusinam
quàm
te
Cornelia
mater
Gracchorum
,
si
cum
magnis
virtutibus
offers
Grande
supercilium
,
&
numer
as
in
dote
triumphos
.
Juven
Sat.
6.
compliances
,
high
opinion
of
him
,
and
mean
of
her self
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
partake
Quid
juvat
ornato
procedere
vitta
capillo
,
Teque
peregrmis
vendere
muneribus
,
Naturaeque
decus
mercato
perdere
cultu
,
Nec
sinere
in
propriis
membra
nitere
bonis
?
Propert.
l.
1.
el.
x.
secretly
,
and
in
her
heart
of
all
his
joyes
and
sorrowes
,
to
beleeve
him
comly
and
fair
,
though
the
Sun
hath
drawn
a
cypresse
over
him
,
(
for
as
marriages
are
not
to
be
contracted
by
the
hands
and
eye
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
reason
and
the
hearts
:
so
are
these
judgements
to
be
made
by
the
minde
,
not
by
the
sight
:
)
and
Diamonds
cannot
make
the
woman
vertuous
,
nor
him
to
value
her
who
sees
her
put
them
off
then
,
when
charity
and
modesty
are
her
brghtest
ornaments
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
And
indeed
those
husbands
that
are
pleased
with
undecent
gayeties
of
their
wives
,
are
like
fishes
taken
with
ointments
and
intoxicating
baits
,
apt
and
easie
for
sport
and
mockery
,
but
uselesse
for
food
:
and
when
Circe
had
turned
Ulysses
companions
into
hogs
and
monkies
,
by
pleasures
and
the
inchantments
of
her
bravery
and
luxury
,
they
were
no
longer
usefull
to
her
,
she
knew
not
what
to
do
with
them
;
but
on
wise
Ulysses
she
was
continually
enamour'd
.
Indeed
the
outward
ornament
is
fit
to
take
fools
,
but
they
are
not
worth
the
taking
;
But
she
that
hath
a
wise
husband
,
must
intice
him
to
an
eternall
dearnesse
by
the
vail
of
modesty
,
and
the
grave
robes
of
chastity
,
the
ornament
of
meeknesse
,
and
the
jewels
of
faith
and
charity
;
she
must
have
no
fucus
but
blushings
,
her
brightnesse
must
be
purity
,
and
she
must
shine
round
about
with
sweetnesses
and
friendship
,
and
she
shall
be
pleasant
while
she
lives
,
and
desired
when
she
dies
.
If
not
,
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Her
grave
shall
be
full
of
rottennesse
and
dishonour
,
and
her
memory
shall
be
worse
after
she
is
dead
:
after
she
is
dead
:
For
that
will
be
the
end
of
all
merry
meetings
;
and
I
choose
this
to
be
the
last
advice
to
both
.
3.
Remember
the
dayes
of
darknesse
,
for
they
are
many
;
The
joyes
of
the
bridal
chambers
are
quickly
past
,
and
the
remaining
portion
of
the
state
is
a
dull
progresse
without
variety
of
joyes
,
but
not
without
the
change
of
sorrowes
;
but
that
portion
that
shall
enter
into
the
grave
must
be
eternall
.
It
is
fit
that
I
should
infuse
a
bunch
of
myrrhe
into
the
festivall
goblet
,
and
after
the
Egyptian
manner
serve
up
a
dead
mans
bones
at
a
feast
;
I
will
only
shew
it
and
take
it
away
again
;
it
will
make
the
wine
bitter
,
but
wholesome
;
But
those
marryed
pairs
that
live
,
as
remembring
that
they
must
part
again
,
and
give
an
account
how
they
treat
themselves
and
each
other
,
shall
at
the
day
of
their
death
be
admitted
to
glorious
espousals
,
and
when
they
shall
live
again
,
be
marryed
to
their
Lord
,
and
partake
of
his
glories
,
with
Abraham
and
Joseph
,
S
Peter
and
St.
Paul
,
and
all
the
marryed
Saints
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
those
things
that
now
please
us
shall
passe
from
us
,
or
we
from
them
,
but
those
things
that
concern
the
other
life
are
permanent
as
the
numbers
of
eternity
:
and
although
at
the
resurrection
there
shall
be
no
relation
of
husband
and
wife
,
and
no
marriage
shall
be
celebrated
,
but
the
marriage
of
the
Lambe
,
yet
then
shall
be
remembred
how
men
and
women
pass'd
through
this
state
which
is
a
type
of
that
,
and
from
this
sacramentall
union
all
holy
pairs
shall
passe
to
the
spirituall
and
eternall
,
where
love
shall
be
their
portion
,
and
joyes
shall
crown
their
heads
,
and
they
shall
lye
in
the
bosome
of
Jesus
,
and
in
the
heart
of
God
to
eternall
ages
.
Amen
.
Sermon
,
XIX
.
APPLES
of
SODOM
:
OR
The
Fruits
of
Sinne.
Part.
I.
Romans
6.
21.
What
fruit
had
ye
then
in
those
things
whereof
ye
are
now
ashamed
?
For
the
end
of
those
things
is
death
.
THe
son
of
Sirach
did
prudently
advise
concerning
making
judgements
of
the
felicity
or
infelicity
Eccles.
11.
28.
of
men
:
Judge
none
blessed
before
his
death
,
for
a
man
shall
be
known
in
his
children
.
Some
men
raise
their
fortunes
from
a
cottage
to
the
chaires
of
Princes
,
from
a
sheep-coat
to
a
throne
,
and
dwell
in
the
circles
of
the
Sun
,
and
in
the
lap
of
prosperity
;
their
wishes
and
successe
dwell
under
the
same
roof
,
and
providence
brings
all
events
into
their
design
,
and
ties
both
ends
together
with
prosperous
successes
;
and
even
the
little
conspersions
and
intertextures
of
evill
accidents
in
their
lives
are
but
like
a
faing'd
note
in
musick
,
by
an
artificiall
discord
making
the
ear
covetous
,
and
then
pleased
with
the
harmony
into
which
the
appetite
was
inticed
by
passion
,
and
a
pretty
restraint
;
and
variety
does
but
adorn
prosperity
,
and
make
it
of
a
sweeter
relish
,
and
of
more
advantages
;
and
some
of
these
men
descend
into
their
graves
without
a
change
of
fortune
,
Eripitur
persona
,
manet
res
.
Indeed
they
cannot
longer
dwell
upon
the
estate
,
but
that
remains
unrifled
,
and
descends
upon
the
heir
,
and
all
is
well
till
the
next
generation
:
but
if
the
evill
of
his
death
,
and
the
change
of
his
present
prosperity
for
an
intolerable
danger
of
an
uncertain
eternity
,
does
not
sowre
his
full
chalice
;
yet
if
his
children
prove
vicious
,
or
degenerous
,
cursed
,
or
unprosperous
,
we
account
the
man
miserable
,
and
his
grave
to
be
strewed
with
sorrowes
and
dishonours
.
The
wise
and
valiant
Chabrias
grew
miserable
by
the
folly
of
his
son
Ctesippus
;
and
the
reputation
of
brave
Germanicus
began
to
be
ashamed
,
when
the
base
Caligula
entred
upon
his
scene
of
dishonourable
crimes
.
Commodus
the
wanton
and
feminine
son
of
wise
Antoninus
gave
a
check
to
the
great
name
of
his
Father
;
and
when
the
son
of
Hortensius
Corbius
was
prostitute
,
and
the
heir
of
Q.
Fabius
Maximus
was
disinherited
by
the
sentence
of
the
city
Praetor
,
as
being
unworthy
to
enter
into
the
fields
of
his
glorious
Father
,
and
young
Scipio
the
son
of
Africanus
was
a
fool
and
a
prodigall
;
posterity
did
weep
afresh
over
the
monuments
of
their
brave
progenitors
,
and
found
that
infelicity
can
pursue
a
man
,
and
overtake
him
in
his
grave
.
This
is
a
great
calamity
when
it
fals
upon
innocent
persons
:
and
that
Moses
died
upon
Mount
Nebo
in
the
sight
of
Canaan
,
was
not
so
great
an
evill
,
as
that
his
sons
Eliezer
and
Gersom
were
unworthy
to
succeed
him
;
but
that
Priesthood
was
devolv'd
to
his
Brother
,
and
the
Principality
to
his
servant
:
And
to
Samuel
,
that
his
sons
prov'd
corrupt
,
and
were
exauthorated
for
their
unworthinesse
,
was
an
allay
to
his
honour
and
his
joyes
,
and
such
as
proclaims
to
all
the
world
,
that
the
measures
of
our
felicity
are
not
to
be
taken
by
the
lines
of
our
own
person
,
but
of
our
relations
too
;
and
he
that
is
cursed
in
his
children
,
cannot
be
reckoned
among
the
fortunate
.
This
which
I
have
discoursed
concerning
families
in
generall
,
is
most
remarkable
in
the
retinue
and
family
of
sin
;
for
it
keeps
a
good
house
,
and
is
full
of
company
and
servants
,
it
is
served
by
the
possessions
of
the
world
,
it
is
courted
by
the
unhappy
,
flatter'd
by
fools
,
taken
into
the
bosome
by
the
effeminate
,
made
the
end
of
humane
designs
,
and
feasted
all
the
way
of
its
progresse
;
wars
are
made
for
its
interest
,
and
men
give
or
venture
their
lives
that
their
sin
may
be
prosperous
;
all
the
outward
senses
are
its
handmaids
,
and
the
inward
senses
are
of
its
privie
chamber
;
the
understanding
is
its
counsellour
,
the
will
its
friend
,
riches
are
its
ministers
,
nature
holds
up
its
train
,
and
art
is
its
emissary
to
promote
its
interest
and
affairs
abroad
:
and
upon
this
account
,
all
the
world
is
inrolled
in
its
taxing
tables
,
and
are
subjects
or
friends
of
its
kingdome
,
or
are
so
kinde
to
it
as
to
make
too
often
visits
,
and
to
lodge
in
its
borders
;
because
all
men
stare
upon
its
pleasures
,
and
are
intic'd
to
tast
of
its
wanton
delicacies
.
But
then
if
we
look
what
are
the
children
of
this
splendid
family
,
and
see
what
issue
sinne
produces
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
may
help
to
unite
the
charme
.
Sin
and
concupiscence
marry
together
,
and
riot
and
feast
it
high
,
but
their
fruits
,
the
children
and
production
of
their
filthy
union
,
are
ugly
and
deform'd
,
foolish
and
ill
natur'd
;
and
the
Apostles
cals
them
by
their
names
,
shame
and
death
.
These
are
the
fruits
of
Sin
,
the
apples
of
Sodom
,
fair
outsides
,
but
if
you
touch
them
,
they
turn
to
ashes
and
a
stink
;
and
if
you
will
nurse
these
children
,
and
give
them
whatsoever
is
dear
to
you
,
then
you
may
be
admitted
into
the
house
of
feasting
,
and
chambers
of
riot
where
sin
dwels
;
but
if
you
will
have
the
mother
,
you
must
have
the
daughters
;
the
tree
and
the
fruits
go
together
;
and
there
is
none
of
you
all
that
ever
enter'd
into
this
house
of
pleasure
,
but
he
left
the
skirts
of
his
garment
in
the
hands
of
shame
,
and
had
his
name
roll'd
in
the
chambers
of
death
.
What
fruit
had
ye
then
?
That
's
the
Question
.
In
answer
to
which
question
we
are
to
consider
,
1.
What
is
the
summe
totall
of
the
pleasure
of
sin
?
2.
What
fruits
and
relishes
it
leaves
behinde
by
its
naturall
efficiency
?
3.
What
are
its
consequents
by
its
demerit
,
and
the
infliction
of
the
superadded
wrath
of
God
,
which
it
hath
deserved
?
Of
the
first
St.
Paul
gives
no
account
,
but
by
way
of
upbraiding
asks
,
what
they
had
?
that
is
,
nothing
that
they
dare
own
,
nothing
that
remains
:
and
where
is
it
?
shew
it
;
what
's
become
of
it
?
Of
the
second
he
gives
the
summe
totall
;
all
its
naturall
effects
are
shame
and
its
appendages
.
The
third
,
or
the
superinduc'd
evils
by
the
just
wrath
of
God
,
he
cals
death
,
the
worst
name
in
it self
,
and
the
greatest
of
evils
that
can
happen
.
1.
Let
us
consider
what
pleasures
there
are
in
sin
;
most
of
them
are
very
punishments
.
I
will
not
reckon
nor
consider
concerning
envie
,
which
one
in
Stobaeus
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
basest
spirit
and
yet
very
just
,
because
it
punishes
the
delinquent
in
the
very
act
of
sin
,
doing
as
Aelian
saies
of
the
Polypus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
he
wants
his
prey
,
he
devours
his
own
armes
;
and
the
leannesse
,
and
the
secret
pangs
,
and
the
perpetuall
restlesnesse
of
an
envious
man
feed
upon
his
own
heart
,
and
drink
down
his
spirits
,
unlesse
he
can
ruine
or
observe
the
fall
of
the
fairest
fortunes
of
his
neighbour
.
The
fruit
of
this
tree
are
mingled
and
sowre
,
and
not
to
be
indured
in
the
very
eating
.
Neither
will
I
reck
on
the
horrid
afrightments
and
amazements
of
murder
,
nor
the
uneasinesse
of
impatience
,
which
doubles
every
evill
that
it
feels
,
and
makes
it
a
sin
,
and
makes
it
intolerable
;
nor
the
secret
grievings
,
and
continuall
troubles
of
peevishnesse
,
which
makes
a
man
uncapable
of
receiving
good
,
or
delighting
in
beauties
and
fair
intreaties
,
in
the
mercies
of
God
and
charities
of
men
.
It
were
easie
to
make
a
catalogue
of
sins
,
every
one
of
which
is
a
disease
,
a
trouble
in
it's
very
constitution
and
its
nature
:
such
are
loathing
of
spirituall
things
,
bitternesse
of
spirit
,
rage
,
greedinesse
,
confusion
of
minde
,
and
irresolution
,
cruelty
and
despite
,
slothfulnesse
and
distrust
,
unquietnesse
and
anger
,
effeminacy
and
nicenesse
,
prating
and
sloth
,
ignorance
and
inconstancy
,
incogitancy
and
cursing
,
malignity
and
fear
,
forgetfulnesse
and
rashnesse
,
pusillanimity
and
despair
,
rancour
and
superstition
:
if
a
man
were
to
curse
his
enemy
,
he
could
not
wish
him
a
greater
evill
then
these
;
and
yet
these
are
severall
kinds
of
sin
which
men
choose
,
and
give
all
their
hopes
of
heaven
in
exchange
for
one
of
these
diseases
.
Is
it
not
a
fearfull
consideration
that
a
man
should
rather
choose
eternally
to
perish
,
then
to
say
his
prayers
heartily
,
and
affectionately
?
But
so
it
is
with
very
many
men
;
they
are
driven
to
their
devotions
by
custome
,
and
shame
,
and
reputation
,
and
civill
compliances
;
they
sigh
and
look
sowre
when
they
are
called
to
it
,
and
abide
there
as
a
man
under
the
Chirurgeons
hands
,
smarting
and
fretting
all
the
while
;
or
else
he
passes
the
time
with
incogitancy
,
and
hates
the
imployment
,
and
suffers
the
torments
of
prayers
which
he
loves
not
;
and
all
this
,
although
for
so
doing
it
is
certain
he
may
perish
:
what
fruit
,
what
deliciousnesse
can
he
fancy
in
being
weary
of
his
prayers
?
There
is
no
pretence
or
colour
for
these
things
.
Can
any
man
imagine
a
greater
evill
to
the
body
and
soul
of
a
man
,
then
madnesse
,
and
furious
eyes
,
and
a
distracted
look
,
palenesse
with
passion
,
and
trembling
hands
and
knees
,
and
furiousnesse
,
and
folly
in
the
heart
and
head
?
and
yet
this
is
the
pleasure
of
anger
,
and
for
this
pleasure
men
choose
damnation
.
But
it
is
a
great
truth
,
that
there
are
but
very
few
sins
that
pretend
to
pleasure
:
although
a
man
be
weak
and
soon
deceived
,
and
the
Devill
is
crafty
,
and
sin
is
false
and
impudent
,
and
pretences
are
too
many
,
yet
most
kinds
of
sins
are
reall
and
prime
troubles
to
the
very
body
,
without
all
manner
of
deliciousnesse
,
even
to
the
sensuall
,
naturall
,
and
carnall
part
;
and
a
man
must
put
on
something
of
a
Devill
before
he
can
choose
such
sins
,
and
he
must
love
mischief
because
it
is
a
sin
;
for
in
most
instances
there
is
no
other
reason
in
the
world
.
Nothing
pretends
to
pleasure
but
the
lusts
of
the
lower
belly
,
ambition
,
and
revenge
;
and
although
the
catalogue
of
sins
is
numerous
as
the
production
of
fishes
,
yet
these
three
only
can
be
apt
to
cousen
us
with
a
fair
outside
;
and
yet
upon
the
survey
of
what
fruits
they
bring
,
and
what
taste
they
have
,
in
the
manducation
,
besides
the
filthy
relish
they
leave
behind
,
we
shall
see
how
miserably
they
are
abused
and
fool'd
,
that
expend
any
thing
upon
such
purchases
.
2.
For
a
man
cannot
take
pleasure
in
lusts
of
the
flesh
,
in
gluttony
,
or
drunkennesse
,
unlesse
he
be
helped
forward
with
inconsideration
and
folly
.
For
we
see
it
evidently
that
grave
and
wise
persons
,
men
of
experience
and
consideration
are
extremely
lesse
affected
with
lust
and
loves
;
the
hare-brain'd
boy
,
the
young
gentleman
that
thinks
nothing
in
the
world
greater
then
to
be
free
from
a
Tutor
,
he
indeed
courts
his
folly
and
enters
into
the
possession
of
lust
without
abatement
;
consideration
dwels
not
there
;
but
when
a
sober
man
meets
with
a
temptation
,
and
is
helped
by
his
naturall
temper
,
or
invited
by
his
course
of
life
;
if
he
can
consider
,
he
hath
so
many
objections
and
fears
,
so
many
difficulties
and
impediments
,
such
sharp
reasonings
and
sharper
jealousies
concerning
its
event
,
that
if
he
does
at
all
enter
into
folly
,
it
pleases
him
so
little
,
that
he
is
forced
to
do
it
in
despite
of
himself
;
and
the
pleasure
is
so
allayed
,
that
he
knowes
not
whether
it
be
wine
or
vinegar
;
his
very
apprehension
and
instruments
of
relish
are
fill'd
with
fear
and
contradicting
principles
,
and
the
deliciousnesse
does
but
affricare
cutem
,
it
went
but
to
the
skin
;
but
the
allay
went
further
;
it
kept
a
guard
within
,
and
suffered
the
pleasure
to
passe
no
further
.
A
man
must
resolve
to
be
a
fool
,
a
rash
,
inconsiderate
person
,
or
he
will
feel
but
little
satisfaction
in
the
enjoyment
of
his
sin
:
indeed
he
that
stops
his
nose
,
may
drink
down
such
corrupted
waters
,
and
he
understood
it
well
who
chose
rather
to
be
a
fool
,
Dum
mala
delectent
mea
me
,
vel
denique
fallant
,
Quàm
sapere
&
ringi
—
so
that
his
sins
might
delight
him
,
or
deceive
him
,
then
to
be
wise
and
without
pleasure
in
the
enjoyment
.
So
that
in
effect
,
a
man
must
lose
his
discerning
faculties
,
before
he
discerns
the
little
phantastick
joyes
of
his
concupiscence
;
which
demonstrates
how
vain
,
how
empty
of
pleasure
that
is
,
that
is
beholding
to
folly
and
illusion
,
to
a
jugling
and
a
plain
cousenage
,
before
it
can
be
fancyed
to
be
pleasant
.
For
it
is
a
strange
beauty
that
he
that
hath
the
best
eyes
cannot
perceive
,
and
none
but
the
blinde
or
blear-ey'd
people
can
see
;
and
such
is
the
pleasure
of
lust
,
which
by
every
degree
of
wisdome
that
a
man
hath
is
lessened
and
undervalued
.
3.
For
the
pleasures
of
intemperance
,
they
are
nothing
but
the
reliques
and
images
of
pleasure
,
after
that
nature
hath
been
feasted
;
For
so
long
as
she
needs
,
that
is
,
so
long
as
temperance
waits
,
so
long
pleasure
also
stands
there
.
But
as
temperance
begins
to
go
away
,
having
done
the
ministeries
of
Nature
,
every
morsell
,
and
every
new
goblet
is
still
lesse
delicious
,
and
cannot
be
endured
but
as
men
force
nature
by
violence
to
stay
longer
then
she
would
:
How
have
some
men
rejoyced
when
they
have
escaped
a
cup
!
and
when
they
cannot
escape
,
they
pour
it
in
,
and
receive
it
with
as
much
pleasure
as
the
old
women
have
in
the
Lapland
dances
;
they
dance
the
round
,
but
there
is
a
horror
and
a
harshnesse
in
the
Musick
;
and
they
call
it
pleasure
,
because
men
bid
them
do
so
:
but
there
is
a
Devill
in
the
company
,
and
such
as
is
his
pleasure
,
such
is
theirs
:
he
rejoyces
in
he
thriving
sin
,
and
the
swelling
fortune
of
his
darling
drunkennesse
,
but
his
joyes
are
the
joyes
of
him
that
knowes
and
alwayes
remembers
that
he
shall
infallibly
have
the
biggest
damnation
;
and
then
let
it
be
considered
how
forc'd
a
joy
that
is
,
that
is
at
the
end
of
an
intemperate
feast
.
Non
benè
mendaci
risus
componitur
ore
,
Nec
benè
sollicitis
ebria
verba
sonant
.
Certain
it
is
,
intemperance
takes
but
natures
leavings
;
when
the
belly
is
full
and
nature
cals
to
take
away
,
the
pleasure
that
comes
in
afterwards
is
next
to
loathing
:
it
is
like
the
relish
and
taste
of
meats
at
the
end
of
the
third
course
,
or
the
sweetnesse
of
honey
to
him
that
hath
eaten
til
he
can
endure
to
take
no
more
;
and
in
this
,
there
is
no
other
difference
of
these
men
from
them
that
die
upon
another
cause
,
then
was
observed
among
the
Phalangia
of
old
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
of
these
serpents
make
men
die
laughing
,
and
some
to
die
weeping
:
so
does
the
intemperate
,
and
so
does
his
brother
that
languishes
of
a
consumption
;
this
man
dies
weeping
,
and
the
other
dies
laughing
:
but
they
both
die
infallibly
,
and
all
his
pleasure
is
nothing
but
the
sting
of
a
serpent
,
immixte
liventia
mella
veneno
,
it
wounds
the
heart
,
and
he
dies
with
a
Tarantula
dancing
and
singing
till
he
bowes
his
neck
,
and
kisses
his
bosome
with
the
fatall
noddings
and
declensions
of
death
.
4.
In
these
pretenders
to
pleasure
which
you
see
are
but
few
,
and
they
not
very
prosperous
in
their
pretences
,
there
is
mingled
so
much
trouble
to
bring
them
to
act
and
injoyment
,
that
the
appetite
is
above
half
tired
before
it
comes
;
It
is
necessary
a
man
should
be
hugely
patient
that
is
ambitious
,
Ambulare
per
Britannos
,
Scythicas
pati
pruinas
:
no
man
buy
's
death
and
damnation
at
so
dear
a
rate
,
as
he
that
fights
for
it
,
and
endures
cold
and
hunger
,
—
Patiens
liminis
atque
solis
,
The
heat
of
the
sun
,
and
the
cold
of
the
threshold
;
the
dangers
of
war
,
and
the
snares
of
a
crafty
enemy
;
he
lies
upon
the
ground
with
a
severity
greater
then
the
penances
of
a
Hermit
,
and
fasts
beyond
the
austerity
of
a
rare
penitent
;
with
this
only
difference
,
that
the
one
does
it
for
heaven
,
the
other
for
an
uncertain
honour
,
and
an
eternity
of
flames
.
But
however
,
by
this
time
that
he
hath
won
something
,
he
hath
spent
some
years
,
and
he
hath
not
much
time
left
him
to
rest
in
his
new
purchase
,
and
he
hath
worn
out
his
body
,
and
lessen'd
his
capacity
of
feeling
it
;
and
although
it
is
ten
to
one
he
cannot
escape
all
the
dangers
he
must
venture
at
,
that
he
may
come
near
his
trifle
,
yet
when
he
is
arrived
thither
,
he
can
never
long
enjoy
,
nor
well
perceive
or
taste
it
;
and
therefore
there
are
more
sorrowes
at
the
gate
,
then
there
can
dwell
comforts
in
all
the
rooms
of
the
houses
of
pride
and
great
designs
.
And
thus
it
is
in
revenge
,
which
is
pleasant
only
to
a
devill
,
or
a
man
of
the
same
cursed
temper
.
He
does
a
thing
which
ought
to
trouble
him
,
and
will
move
him
to
pity
what
his
own
vile
hands
have
acted
;
but
if
he
does
not
pity
,
that
is
,
be
troubled
with
himself
and
wish
the
things
undone
,
he
hath
those
affections
by
which
the
Devill
doth
rejoyce
in
destroying
souls
;
which
affections
a
man
cannot
have
,
unlesse
he
be
perfectly
miserable
,
by
being
contrary
to
God
,
to
mercy
,
and
to
felicity
;
and
after
all
,
the
pleasure
is
false
,
phantastick
,
and
violent
;
it
can
do
him
no
good
,
it
can
do
him
hurt
:
't
is
ods
but
it
will
;
and
on
him
that
takes
revenge
,
revenge
shall
be
taken
;
and
by
a
reall
evill
he
shall
dearly
pay
for
the
goods
that
are
but
airy
and
phantasticall
;
It
is
like
a
rolling
stone
,
which
when
a
man
hath
forced
up
a
hill
,
will
return
upon
him
with
a
greater
violence
,
and
break
those
bones
whose
sinews
gave
it
motion
.
The
pleasure
of
revenge
is
like
the
pleasure
of
eating
chalk
and
coals
;
a
foolish
disease
made
the
appetite
,
and
it
is
entertain'd
with
an
evill
reward
;
it
is
like
the
feeding
of
a
Cancer
or
a
Wolfe
,
the
man
is
restlesse
till
it
be
done
,
and
when
it
is
,
every
man
sees
how
infinitely
he
is
removed
from
satisfaction
or
felicity
.
5.
These
sins
when
they
are
entertain'd
with
the
greatest
fondnesse
from
without
,
it
must
have
but
extreme
little
pleasure
,
because
there
is
a
strong
faction
,
and
the
better
party
against
them
:
something
that
is
within
contests
against
the
entertainment
,
and
they
sit
uneasily
upon
the
spirit
when
the
man
is
vexed
,
that
they
are
not
lawfull
.
The
Persian
King
gave
Themistocles
a
goodly
pension
,
assigning
Magnesia
with
the
revenue
of
50
talents
for
his
bread
,
Lampsacum
for
his
wine
,
and
Myos
for
his
meat
;
but
all
the
while
he
sed
high
and
drunk
deep
,
he
was
infinitely
afflicted
that
every
thing
went
crosse
to
his
undertaking
,
and
he
could
not
bring
his
ends
about
to
betray
his
country
;
and
at
last
he
mingled
poison
with
his
wine
,
and
drank
it
off
,
having
first
intreated
his
friends
to
steal
for
him
a
private
grave
in
his
own
countrey
.
Such
are
the
pleasures
of
the
most
pompous
and
flattering
sins
:
their
meat
and
drink
are
good
and
pleasant
at
first
,
and
it
is
plenteous
and
criminall
;
but
its
imployment
is
base
,
and
it
is
so
against
a
mans
interest
,
and
against
what
is
and
ought
to
be
dearest
to
him
,
that
he
cannot
perswade
his
better
parts
to
consent
,
but
must
fight
against
them
and
all
their
arguments
.
These
things
are
against
a
mans
conscience
,
that
is
,
against
his
reason
and
his
rest
;
and
something
within
makes
his
pleasure
sit
uneasily
.
But
so
do
violent
perfumes
make
the
head
ache
,
and
therefore
wise
persons
reject
them
;
and
the
eye
refuses
to
stare
upon
the
beauties
of
the
Sun
,
because
it
makes
it
weep
it self
blinde
;
and
if
a
luscious
dish
please
my
palat
,
and
turns
to
loathing
in
the
stomach
,
I
will
lay
aside
that
evill
,
and
consider
the
danger
and
the
bigger
pain
,
not
that
little
pleasure
.
So
it
is
in
sin
,
it
pleases
the
senses
,
but
diseases
the
spirit
,
and
wounds
that
:
and
that
it
is
as
apt
to
smart
as
the
skin
,
and
is
as
considerable
in
the
provisions
of
pleasure
and
pain
respectively
:
and
the
pleasures
of
sin
to
a
contradicting
reason
,
are
like
the
joyes
of
wine
to
a
condemned
man
,
—
Difficile
est
imitari
gaudia
falsa
,
Difficile
est
tristi
fingere
mente
jocum
.
It
will
be
very
hard
to
delight
freely
in
that
which
so
vexes
the
more
tender
and
most
sensible
part
;
so
that
,
what
Pliny
said
of
the
Poppies
growing
in
the
river
Caïcus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
brings
a
stone
in
stead
of
a
flower
of
fruit
;
so
are
the
pleasures
of
these
pretending
sins
;
the
flower
at
the
best
is
stinking
but
there
is
a
stone
in
the
bottome
,
it
is
gravell
in
the
teeth
,
and
a
man
must
drink
the
bloud
of
his
own
gums
when
he
manducates
such
unwholesome
,
such
unpleasant
fruit
.
—
Vitiorum
gaudia
vulnus
habent
.
They
make
a
wound
,
and
therefore
are
not
very
pleasant
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
a
great
labour
,
and
travail
to
live
a
vicious
life
.
6.
The
pleasure
in
the
acts
of
these
few
sins
that
do
pretend
to
it
,
is
a
little
limited
nothing
,
confin'd
to
a
single
faculty
,
to
one
sense
,
having
nothing
but
the
skin
for
its
organ
,
or
instrument
,
an
artery
,
or
something
not
more
considerable
then
a
Lute-string
;
and
at
the
best
it
is
but
the
satisfaction
of
an
apperite
which
reason
can
cure
,
which
time
can
appease
,
which
every
diversion
can
take
off
;
such
as
is
not
perfective
of
his
nature
,
nor
of
advantage
to
his
person
;
it
is
a
desire
to
no
purpose
,
and
as
it
comes
with
no
just
cause
,
so
can
be
satisfied
with
no
just
measures
;
it
is
satisfied
before
it
comes
to
a
vice
,
and
when
it
is
come
thither
,
all
the
world
cannot
satisfie
it
:
a
little
thing
will
weary
it
,
but
nothing
can
content
it
.
For
all
these
sensuall
desires
are
nothing
but
an
impatience
of
being
well
and
wise
,
of
being
in
health
,
and
being
in
our
wits
;
which
two
things
if
a
man
could
endure
(
and
it
is
but
reasonable
,
a
man
would
think
,
that
we
should
)
he
would
never
lust
to
drown
his
heart
in
seas
of
wine
,
or
oppresse
his
belly
with
loads
of
undigested
meat
,
or
make
himself
base
as
the
mixtures
of
a
harlot
,
by
breaking
the
sweetest
limits
,
and
holy
festivities
of
marriage
.
Malum
impatientia
est
boni
,
said
Tertullian
,
it
is
nothing
else
;
to
please
the
sense
,
is
but
to
do
a
mans
self
mischief
;
and
all
those
lusts
tend
to
some
direct
dissolution
of
a
mans
health
,
or
his
felicity
,
his
reason
,
or
his
religion
;
it
is
an
enemy
that
a
man
carries
about
him
,
and
as
the
spirit
of
God
said
concerning
Babylon
,
Quantum
in
deliciis
fuit
,
tantum
dat
illi
tormentum
&
luctum
,
Let
her
have
torment
and
sorrow
according
to
the
measure
of
her
delights
;
is
most
eminently
true
in
the
pleasing
of
our
senses
;
the
lust
and
desire
is
a
torment
;
the
remembrance
and
the
obsence
is
a
torment
,
and
the
enjoyment
does
not
satisfie
,
but
disables
the
instrument
,
and
tires
the
faculty
;
and
when
a
man
hath
but
a
little
of
what
his
sense
covets
,
he
is
not
contented
,
but
impatient
for
more
;
and
when
he
hath
loads
of
it
,
he
does
not
feel
it
;
for
he
that
swallowes
a
full
goblet
does
not
taste
his
wine
:
and
this
is
the
pleasure
of
the
sense
;
nothing
contents
it
but
that
which
he
cannot
perceive
:
and
it
is
alwaies
restlesse
,
till
he
be
weary
;
and
all
the
way
unpleased
,
till
it
can
feel
no
pleasure
;
and
that
which
is
the
instrument
of
sense
is
the
means
of
its
torment
;
by
the
faculty
by
which
it
tasts
,
by
the
same
it
is
afflicted
;
for
so
long
as
it
can
taste
,
it
is
tormented
with
desire
,
and
when
it
can
desire
no
longer
,
it
cannot
feel
pleasure
.
7.
Sin
hath
little
or
no
pleasure
in
its
very
injoyment
;
because
its
very
manner
of
entry
and
production
is
by
a
curse
and
a
contradiction
;
it
comes
into
the
world
like
a
viper
through
the
sides
of
its
mother
by
means
unnaturall
,
violent
,
and
monstrous
.
Men
love
sin
only
because
it
is
forbidden
;
Sin
took
occasion
by
the
Law
,
saith
St.
Paul
,
it
could
not
come
in
upon
its
own
pretences
,
but
men
rather
suspect
a
secret
pleasure
in
it
because
there
are
guards
kept
upon
it
;
Sed
quia
caecus
inest
vitiis
amor
,
omne
futurum
Despicitur
,
suadéntque
brevem
praesentia
fructum
,
Et
ruit
in
vetitum
damni
secura
libido
.
Men
run
into
sin
with
blinde
affections
,
and
against
all
reason
despise
the
future
,
hoping
for
some
little
pleasure
for
the
present
;
and
all
this
is
only
because
they
are
forbidden
:
Do
not
many
men
sin
out
of
spight
?
some
out
of
the
spirit
of
disobedience
,
some
by
wildenesse
,
and
indetermination
,
some
by
impudence
,
and
because
they
are
taken
in
a
fault
,
—
Frontémque
à
crimine
sumunt
,
Some
because
they
are
reproved
,
many
by
custome
,
others
by
importunity
:
Ordo
fuit
crevisse
malis
—
It
grows
upon
crab-stocks
,
and
the
lust
it self
is
sowre
and
unwholesome
;
and
since
it
is
evident
,
that
very
many
sins
come
in
wholly
upon
these
accounts
,
such
persons
and
such
sins
cannot
pretend
pleasure
;
but
as
Naturalists
say
of
pulse
,
cum
maledictis
&
probris
serendum
praecipiunt
,
ut
laetiùs
porvemat
;
the
countrey
people
were
used
to
curse
it
and
rail
upon
it
all
the
while
that
it
was
sowing
that
it
might
thrive
the
better
;
t
is
true
with
sins
,
they
grow
up
with
curses
,
with
spite
and
contradiction
,
peevishnesse
and
indignation
,
pride
and
cursed
principles
;
and
therefore
pleasure
ought
not
to
be
the
inscription
of
the
box
;
for
that
's
the
least
part
of
its
ingredient
and
constitution
.
8.
The
pleasures
in
the
very
enjoying
of
sin
are
infinitely
trifling
and
inconsiderable
,
because
they
passe
away
so
quickly
;
if
they
be
in
themselves
little
,
they
are
made
lesse
by
their
volatile
and
fugitive
nature
.
But
if
they
were
great
,
then
their
being
so
transient
does
not
only
lessen
the
delight
,
but
changes
it
into
a
torment
,
and
loads
the
spirit
of
the
sinner
with
impatience
and
indignation
.
Is
it
not
a
high
upbraiding
to
the
watchfull
adulterer
,
that
after
he
hath
contriv'd
the
stages
of
his
sin
,
and
tyed
many
circumstances
together
with
arts
and
labour
,
and
these
joyn
and
stand
knit
and
solid
only
by
contingency
,
and
are
very
often
born
away
with
the
impetuous
torrent
of
an
inevitable
accident
,
like
Xerxes
bridge
over
the
Hellespont
,
and
then
he
is
to
begin
again
,
and
sets
new
wheels
a
going
;
and
by
the
arts
,
and
the
labour
,
and
the
watchings
,
and
the
importunity
,
and
the
violence
,
and
the
unwearied
study
,
and
indefatigable
diligence
of
many
moneths
he
enters
upon
possession
,
and
finds
them
not
of
so
long
abode
as
one
of
his
cares
,
which
in
so
vast
numbers
made
so
great
a
portion
of
his
life
afflicted
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
enjoying
of
sin
for
a
season
,
St.
Paul
Heb.
11.
25.
cals
it
;
he
names
no
pleasures
;
our
English
translation
uses
the
word
of
enjoying
pleasures
;
but
if
there
were
any
,
they
were
but
for
that
season
,
that
instant
,
that
very
transition
of
the
act
,
which
dies
in
its
very
birth
,
and
of
which
we
can
only
say
as
the
minstrell
sung
of
Pacuvius
when
he
was
carryed
dead
from
his
supper
to
his
bed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
man
can
scarce
have
time
enough
to
say
it
is
alive
,
but
that
it
was
:
nullo
non
se
die
extulit
,
it
died
every
day
,
it
lived
never
unto
life
,
but
lived
and
dyed
unto
death
,
being
its
mother
,
and
its
daughter
:
The
man
dyed
before
the
sin
did
live
,
and
when
it
had
lived
,
it
consign'd
him
to
dye
eternally
.
Adde
to
this
,
that
it
so
passes
away
,
that
nothing
at
all
remains
behind
it
,
that
is
pleasant
:
it
is
like
the
path
of
an
arrow
in
the
air
;
the
next
morning
no
man
can
tell
what
is
become
of
the
pleasures
of
the
last
nights
sin
:
they
are
no
where
but
in
Gods
books
,
deposited
in
the
conscience
,
and
sealed
up
against
the
day
of
dreadfull
accounts
;
but
as
to
the
man
they
are
as
if
they
never
had
been
;
and
then
let
it
be
considered
,
what
a
horrible
aggravation
it
will
be
to
the
miseries
of
damnation
,
that
a
man
shall
for
ever
perish
for
that
,
which
if
he
looks
round
about
he
cannot
see
,
nor
tell
where
it
is
.
He
that
dies
,
dies
for
that
which
is
not
;
and
in
the
very
little
present
be
findes
it
an
unrewarding
interest
,
to
walk
seven
dayes
together
over
sharp
stones
only
to
see
a
place
from
whence
he
must
come
back
in
an
hour
.
If
it
goes
off
presently
,
it
is
not
worth
the
labour
;
ifit
stayes
long
,
it
growes
tedious
:
so
that
it
cannot
be
pleasant
,
if
it
stayes
;
and
if
it
does
stay
,
it
is
not
to
be
valued
:
Haec
mala
mentis
gaudia
.
It
abides
too
little
a
while
to
be
felt
,
or
called
pleasure
;
and
ifit
should
abide
longer
,
it
would
be
troublesome
as
pain
,
and
loath'd
like
the
tedious
speech
of
an
Orator
pleading
against
the
life
of
the
innocent
.
9.
Sin
hath
in
its
best
advantages
but
a
trifling
inconsiderable
pleasure
:
because
not
only
God
and
reason
,
conscience
and
honour
,
interest
and
lawes
,
do
sowre
it
in
the
sense
and
gust
of
pleasure
,
but
even
the
devill
himself
either
being
over-ruled
by
God
,
or
by
a
strange
unsignificant
malice
makes
it
troublesome
and
intricate
,
intangled
and
involv'd
;
and
one
sin
contradicts
another
,
and
vexes
the
man
with
so
great
variety
of
evils
,
that
if
in
the
course
of
Gods
service
he
should
meet
with
half
the
difficulty
,
he
would
certainly
give
over
the
whole
imployment
.
Those
that
St.
James
speaks
of
who
prayed
that
they
might
spend
it
upon
their
lusts
,
were
covetous
and
prodigall
,
and
therefore
must
endure
the
torments
of
one
to
have
the
pleasure
of
another
;
and
which
is
greater
,
the
pleasure
of
spending
,
or
the
displeasure
that
it
is
spent
,
and
does
not
still
remain
after
its
consumption
,
is
easie
to
tell
:
certain
it
is
,
that
this
lasts
much
longer
.
Does
not
the
Devill
often
tempt
men
to
despair
,
and
by
that
torment
put
bars
and
locks
upon
them
,
that
they
may
never
return
to
God
?
Which
what
else
is
it
but
a
plain
indication
that
it
is
intended
,
the
man
should
feel
the
images
and
dreams
of
pleasure
,
no
longer
but
till
he
be
without
remedy
?
Pleasure
is
but
like
centries
or
woodden
frames
,
set
under
arches
,
till
they
be
strong
by
their
own
weight
and
consolidation
to
stand
alone
;
and
when
by
any
means
the
Devill
hath
a
man
sure
,
he
takes
no
longer
care
to
cousen
you
with
pleasures
,
but
is
pleased
that
men
should
begin
an
early
hell
,
and
be
tormented
before
the
time
.
Does
not
envie
punish
or
destroy
flattery
;
and
self-love
sometimes
torment
the
drunkard
;
and
intemperance
abate
the
powers
of
lust
,
and
make
the
man
impotent
;
and
lazinesse
become
a
hinderance
to
ambition
;
and
the
desires
of
man
wax
impatient
upon
contradicting
interests
,
and
by
crossing
each
others
design
on
all
hands
lessen
the
pleasure
,
and
leave
the
man
tormented
?
10.
Sinne
is
of
so
little
relish
and
gust
,
so
trifling
a
pleasure
,
that
it
is
alwayes
greater
in
expectation
then
it
is
in
the
possession
.
But
if
men
did
beforehand
see
,
what
the
utmost
is
,
which
sinne
ministers
to
please
the
beastly
part
of
man
,
it
were
impossible
it
should
be
pursued
with
so
much
earnestnesse
and
disadvantages
.
It
is
necessary
it
should
promise
more
then
it
can
give
;
Men
could
not
otherwise
be
cousened
.
And
if
it
be
inquired
,
why
men
should
sin
again
,
after
they
had
experience
of
the
little
and
great
deception
?
It
is
to
be
confessed
,
it
is
a
wonder
they
should
;
but
then
we
may
remember
that
men
sinne
again
,
though
their
sinne
did
afflict
them
;
they
will
be
drunk
again
,
though
they
were
sick
;
they
will
again
commit
folly
,
though
they
be
surprised
in
their
shame
,
though
they
have
needed
an
hospitall
;
and
therefore
there
is
something
else
that
moves
them
,
and
not
the
pleasure
;
for
they
doe
it
without
and
against
its
interest
;
but
either
they
still
proceed
,
hoping
to
supply
by
numbers
what
they
finde
not
in
proper
measures
;
or
God
permits
them
to
proceed
as
an
instrument
of
punishment
;
or
their
understandings
and
reasonings
grow
cheaper
;
or
they
grow
in
love
with
it
,
and
take
it
upon
any
terms
;
or
contract
new
appetites
,
and
are
pleased
with
the
baser
and
the
lower
reward
of
sinne
:
but
whatsoever
can
be
the
cause
of
it
,
it
is
certain
,
by
the
experience
of
all
the
world
,
that
the
fancy
is
higher
,
the
desires
more
sharp
,
and
the
reflexion
more
brisk
,
at
the
door
and
entrance
of
the
entertainment
,
then
in
all
the
little
and
shorter
periods
of
its
possession
:
for
then
it
is
but
limited
by
the
naturall
measures
,
and
abated
by
distemper
,
and
loathed
by
enjoying
,
and
disturbed
by
partners
,
and
dishonoured
by
shame
and
evill
accidents
;
so
that
as
men
coming
to
the
river
Lucius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
seeing
waters
pure
as
the
tears
of
the
spring
,
or
the
pearls
of
the
morning
,
expects
that
in
such
a
fair
promising
bosome
,
the
inmates
should
be
fair
and
pleasant
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
findes
the
fishes
black
,
filthy
,
and
unwholesome
;
so
it
is
in
sinne
,
its
face
is
fair
and
beauteous
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Softer
then
sleep
,
or
the
dreams
of
wine
,
tenderer
then
the
curds
of
milk
,
&
Euganeâ
quantumvis
mollior
agnâ
;
but
when
you
come
to
handle
it
,
it
is
filthy
,
rough
as
the
Porcupine
,
black
as
the
shadowes
of
the
night
,
and
having
promised
a
fish
it
gives
a
scorpion
,
and
a
stone
in
stead
of
bread
.
11.
The
fruits
of
its
present
possession
,
the
pleasures
of
its
taste
are
lesse
pleasant
,
because
no
sober
person
,
no
man
that
can
discourse
does
like
it
long
,
—
Breve
sit
quod
turpiter
audes
.
Juven.
But
he
approves
it
in
the
height
of
passion
,
and
in
the
disguises
of
a
temptation
;
but
at
all
other
times
he
findes
it
ugly
and
unreasonable
;
and
the
very
remembrances
must
at
all
times
abate
its
pleasures
,
and
sowre
its
delicacies
.
In
the
most
parts
of
a
mans
life
he
wonders
at
his
own
folly
,
and
prodigious
madnesse
,
that
it
should
be
ever
possible
for
him
to
be
deluded
by
such
trifles
;
and
he
sighes
next
morning
,
and
knowes
it
over
night
;
and
is
it
not
therefore
certain
that
he
leans
upon
a
thorne
,
which
he
knowes
will
smart
,
and
he
dreads
the
event
of
to
morrow
?
But
so
have
I
known
a
bold
trooper
fight
in
the
confusion
of
a
battell
,
and
being
warm
with
heat
and
rage
received
from
the
swords
of
his
enemy
,
wounds
open
like
a
grave
;
but
he
felt
them
not
,
and
when
by
the
streams
of
bloud
he
found
himself
mark'd
for
pain
,
he
refused
to
consider
then
,
what
he
was
to
feel
to
morrow
:
but
when
his
rage
had
cool'd
into
the
temper
of
a
man
,
and
a
clammy
moisture
had
checked
the
fiery
emission
of
spirits
,
he
wonders
at
his
own
boldnesse
,
and
blames
his
fate
,
and
needs
a
mighty
patience
to
bear
his
great
calamity
.
So
is
the
bold
and
merry
sinner
,
when
he
is
warm
with
wine
and
lust
,
wounded
and
bleeding
with
the
strokes
of
hell
,
he
twists
with
the
fatall
arm
that
strikes
him
,
and
cares
not
;
but
yet
it
must
abate
his
gayety
,
because
he
remembers
that
when
his
wounds
are
cold
and
considered
,
he
must
roar
or
perish
,
repent
or
do
worse
;
that
is
,
be
miserable
or
undone
.
The
Greeks
call
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
felicity
of
condemned
slaves
feasted
high
in
sport
.
Dion
Prusaeus
reports
that
when
the
Persians
had
got
the
victory
,
they
would
pick
out
the
noblest
slave
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
make
him
a
King
for
three
dayes
,
and
cloath
him
with
royall
robes
,
and
minister
to
him
all
the
pleasures
he
can
choose
,
and
all
the
while
he
knowes
he
is
to
dye
a
sacrifice
to
mirth
and
folly
.
But
then
let
it
be
remembred
what
checks
and
allayes
of
mirth
the
poor
man
starts
at
,
when
he
remembers
the
axe
and
the
altar
where
he
must
shortly
bleed
;
and
by
this
we
may
understand
what
that
pleasure
is
,
in
the
midst
of
which
the
man
sighs
deeply
,
when
he
considers
what
opinion
he
had
of
this
sin
in
the
dayes
of
counsell
and
sober
thoughts
,
and
what
reason
against
it
,
he
shall
feel
to
morrow
when
he
must
weep
or
die
.
Thus
it
happens
to
sinners
according
to
the
saying
of
the
Prophet
,
Qui
sacrificant
bominem
osculabuntur
Vitulum
,
He
that
Hos.
13.
2
,
gives
a
man
in
sacrifice
shall
kisse
the
calf
,
that
is
,
shall
be
admitted
to
the
seventh
chappell
of
Moloch
to
kisse
the
Idoll
:
a
goodly
reward
for
so
great
a
price
,
for
so
great
an
iniquity
.
After
all
this
I
doe
not
doubt
but
these
considerations
will
meet
with
some
persons
that
think
them
to
be
protestatio
contra
factum
,
and
fine
pretences
against
all
experience
;
and
that
for
all
these
severe
sayings
,
sin
is
still
so
pleasant
as
to
tempt
the
wisest
resolution
.
Such
men
are
in
a
very
evill
condition
:
and
in
their
case
only
I
come
to
understand
the
meaning
of
those
words
of
Seneca
;
Malorum
ultimum
est
mala
sua
amare
,
ubi
turpia
non
solùm
delectant
,
sed
etiam
placent
.
It
is
the
worst
of
evils
when
men
are
so
in
love
with
sin
that
they
are
not
only
delighted
with
them
but
pleased
also
;
not
only
feel
the
relish
with
too
quick
a
sense
,
but
also
feel
none
of
the
objections
,
nothing
of
the
pungency
,
the
sting
,
or
the
lessening
circumstances
.
However
,
to
these
men
I
say
this
only
,
that
if
by
experience
they
feel
sin
pleasant
,
it
is
as
certain
also
by
experience
,
that
most
sins
are
in
their
own
nature
sharpnesses
and
diseases
;
*
and
that
very
few
do
pretend
to
pleasure
:
*
That
a
man
cannot
feel
any
deliciousnesse
in
them
,
but
when
he
is
helped
by
folly
and
inconsideration
;
that
is
,
a
wise
man
cannot
,
though
a
boy
or
a
fool
can
be
pleased
with
them
:
*
That
they
are
but
reliques
and
images
of
pleasure
left
upon
Natures
stock
,
and
therefore
much
lesse
then
the
pleasures
of
naturall
vertues
:
*
That
a
man
must
run
through
much
trouble
before
he
brings
them
to
act
and
enjoyment
:
*
That
he
must
take
them
in
despite
of
himself
,
against
reason
and
his
conscience
,
the
tenderest
parts
of
man
and
the
most
sensible
of
affliction
:
*
They
are
at
the
best
so
little
,
that
they
are
limited
as
one
sense
,
not
spread
upon
all
the
faculties
like
the
pleasures
of
vertue
,
which
make
the
bones
fat
by
an
intellectuall
rectitude
,
and
the
eyes
spritely
by
a
wise
proposition
,
and
pain
it self
to
become
easie
by
hope
and
a
present
rest
within
:
*
It
is
certain
(
I
say
)
by
a
great
experience
,
that
the
pleasures
of
sin
enter
by
cursings
and
a
contradictory
interest
,
and
become
pleasant
not
by
their
own
relish
,
but
by
the
viciousnesse
of
the
palat
,
by
spite
and
peevishnesse
,
by
being
forbidden
and
unlawfull
;
*
And
that
which
is
its
sting
is
at
some
times
the
cause
of
all
its
sweetnesse
it
can
have
;
*
They
are
gone
sooner
then
a
dream
;
*
They
are
crossed
by
one
another
,
and
their
Parent
is
their
Tormentor
,
*
and
when
sinnes
are
tyed
in
a
chain
,
with
that
chain
they
dash
one
anothers
brains
out
,
or
make
their
lodging
restlesse
.
*
It
is
never
lik'd
long
;
*
and
promises
much
and
performes
little
;
*
it
is
great
at
distance
,
and
little
at
hand
,
against
the
nature
of
all
substantiall
things
;
*
And
after
all
this
,
how
little
pleasure
is
left
,
themselves
have
reason
with
scorn
and
indignation
to
resent
.
So
that
if
experience
can
be
pretended
against
experience
,
there
is
nothing
to
be
said
to
it
but
the
words
which
Phryne
desired
to
be
writ
on
the
gates
of
Thebes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phryne
the
harlot
built
it
up
,
but
Alexander
digg'd
it
down
;
the
pleasure
is
supported
by
little
things
,
by
the
experience
of
fools
and
them
that
observed
nothing
,
and
the
relishes
tasted
by
artificiall
appetites
,
by
art
and
cost
,
by
violence
and
preternaturall
desires
,
by
the
advantage
of
deception
and
evill
habits
,
by
expectation
and
delayes
,
by
dreams
and
inconsiderations
,
these
are
the
harlots
hands
that
build
the
fairy
eastle
,
but
the
hands
of
reason
and
religion
,
sober
counsels
and
the
voice
of
God
,
experience
of
wise
men
,
and
the
sighings
and
intolerable
accents
of
perishing
or
returning
sinners
dig
it
down
,
and
sow
salt
in
the
foundations
,
that
they
may
never
spring
up
in
the
accounts
of
men
that
delight
not
in
the
portion
of
fools
and
forgetfulnesse
.
Neque
enim
Deus
ita
viventibus
quicquam
promisit
boni
,
neque
ipsa
per
se
mens
humana
talium
sibi
conscia
Plat.
de
Rep.
quicquam
boni
sperare
audet
.
To
men
that
live
in
sinne
God
hath
promised
no
good
,
and
the
conscience
it self
dares
not
expect
it
.
SERMON
,
XX.
Part
II.
WE
have
already
opened
this
dunghill
cover'd
with
snow
,
which
was
indeed
on
the
outside
white
as
the
spots
of
leprosie
,
but
it
was
no
better
;
and
if
the
very
colours
and
instruments
of
deception
,
if
the
fucus
and
ceruse
be
so
spotted
and
sullyed
,
what
can
we
suppose
to
be
under
the
wrinkled
skin
,
what
in
the
corrupted
liver
,
and
in
the
sinks
of
the
body
of
sin
?
That
we
are
next
to
consider
:
But
if
we
open
the
body
,
and
see
what
a
confusion
of
all
its
parts
,
what
a
rebellion
and
tumult
of
the
humors
,
what
a
disorder
of
the
members
,
what
a
monstrosity
or
deformity
is
all
over
,
we
shall
be
infinitely
convinced
,
that
no
man
can
choose
a
sin
,
but
upon
the
same
ground
on
which
he
may
choose
a
feaver
,
or
long
for
madnesse
or
the
gout
.
Sin
in
its
naturall
efficiency
hath
in
it
so
many
evils
,
as
must
needs
afright
a
man
,
and
scare
the
confidence
of
every
one
that
can
consider
.
*
When
our
blessed
Saviour
shall
conduct
his
Church
to
the
mountains
of
glory
,
he
shall
present
it
to
God
without
spot
or
wrinkle
,
Ephes.
5.
that
is
,
pure
and
vigorous
,
intirely
freed
from
the
power
,
and
the
infection
of
sin
.
Upon
occasion
of
which
expression
it
hath
been
spoken
,
that
sin
leaves
in
the
soul
a
stain
or
spot
,
permanent
upon
the
spirit
,
discomposing
the
order
of
its
beauty
,
and
making
it
appear
to
God
in
sordibus
in
such
filthinesse
,
that
he
who
is
of
pure
eyes
cannot
behold
.
But
roncerning
the
nature
or
proper
effects
of
this
spot
or
stain
,
they
have
not
been
agreed
.
Some
call
it
an
obligation
or
a
guilt
of
punishment
;
so
Scotus
.
Some
fancy
it
to
be
an
elongation
from
God
,
by
a
dissimilitude
of
conditions
;
so
Peter
Lombard
.
Alexander
of
Ales
sayes
it
is
a
privation
of
the
proper
beauty
and
splendor
of
the
soul
,
with
which
God
adorn'd
it
in
the
creation
and
superaddition
of
grace
;
and
upon
this
expression
they
most
agree
,
but
seem
not
to
understand
what
they
mean
by
it
;
and
it
signifies
no
more
,
but
as
you
describing
sicknesse
,
call
it
a
want
of
health
,
and
folly
a
want
of
wisdome
;
which
is
indeed
to
say
what
a
thing
is
not
,
but
not
to
tell
what
it
is
:
But
that
I
may
not
be
hindred
by
this
consideration
,
we
may
observe
that
the
spots
and
stains
of
sin
are
metaphoricall
significations
of
the
disorder
and
evill
consequents
of
sin
;
which
it
leaves
partly
upon
the
soul
,
partly
upon
the
state
and
condition
of
a
man
;
as
meeknesse
is
called
an
ornament
,
and
faith
a
shield
,
and
salvation
a
helmet
,
and
sin
it self
a
wrinkle
,
corruption
,
rottennesse
,
a
burden
,
a
wound
,
death
,
filthinesse
Psa.
38.
4.
&
65.
2
Tim.
3.
6.
:
so
it
is
a●
defiling
of
a
man
,
that
is
,
as
the
body
contracts
nastinesse
and
dishonour
by
impure
contacts
,
and
adherencies
,
so
does
the
soul
receive
such
a
change
as
must
be
taken
away
before
it
can
enter
in
to
the
eternall
regions
,
and
house
of
purity
.
But
it
is
not
a
distinct
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
thing
,
not
an
inherent
quality
,
which
can
be
separated
from
other
evill
effects
of
sin
,
which
I
shall
now
reckon
by
their
more
proper
names
;
and
St.
Paul
comprises
under
the
scornfull
appellative
of
shame
.
1.
The
first
naturall
fruit
of
sin
is
ignorance
.
Man
was
first
tempted
by
the
promise
of
knowledge
;
he
fell
into
darknesse
by
beleeving
the
Devill
holding
forth
to
him
a
new
light
.
It
was
not
likely
good
should
come
of
so
foul
a
beginning
;
that
the
woman
should
beleeve
the
Devill
putting
on
no
brighter
shape
then
a
snakes
skin
,
she
neither
being
afraid
of
sin
nor
afrighted
to
hear
a
beast
speak
,
and
he
pretending
so
weakly
in
the
temptation
,
that
he
promised
only
that
they
should
know
evill
;
for
they
knew
good
before
;
and
all
that
was
offered
to
them
was
the
experience
of
evill
:
and
it
was
no
wonder
that
the
Devill
promised
no
more
;
for
sin
never
could
perform
any
thing
but
an
experience
of
evill
,
no
other
knowledge
can
come
upon
that
account
;
but
the
wonder
was
,
why
the
woman
should
sin
for
no
other
reward
,
but
for
that
which
she
ought
to
have
fear'd
infinitely
;
for
nothing
could
have
continued
her
happinesse
,
but
not
to
have
known
evill
.
Now
this
knowledge
was
the
introduction
of
ignorance
.
For
when
the
understanding
suffered
it self
to
be
so
baffled
as
to
study
evill
,
the
will
was
as
foolish
to
fall
in
love
with
it
,
and
they
conspir'd
to
undoe
each
other
.
For
when
the
will
began
to
love
it
,
then
the
understanding
was
set
on
work
to
commend
,
to
advance
,
to
conduct
and
to
approve
,
to
beleeve
it
,
and
to
be
factious
in
behalf
of
the
new
purchase
.
I
do
not
beleeve
the
understanding
part
of
man
received
any
naturall
decrement
or
diminution
.
For
if
to
the
Devils
their
naturals
remain
intire
,
it
is
not
likely
that
the
lesser
sin
of
man
should
suffer
a
more
violent
and
effective
mischief
.
Neither
can
it
be
understood
how
the
reasonable
soul
being
immortall
both
in
it self
and
its
essentiall
faculties
,
can
lose
or
be
lessened
in
them
,
any
more
then
it
can
die
.
But
it
received
impediment
,
by
new
propositions
:
It
lost
and
willingly
forgot
what
God
had
taught
,
and
went
away
from
the
fountain
of
truth
,
and
gave
trust
to
the
father
of
lies
,
and
it
must
without
remedy
grow
foolish
;
and
so
a
man
came
to
know
evill
,
just
as
a
man
is
said
to
taste
of
death
:
for
in
proper
speaking
,
as
death
is
not
to
be
felt
,
because
it
takes
away
all
sense
;
so
nether
can
evill
be
known
,
because
whatsoever
is
truly
cognoscible
,
is
good
and
true
;
and
therefore
all
the
knowledge
a
man
gets
by
sin
is
to
feel
evill
:
he
knowes
it
not
by
discourse
,
but
by
sense
;
not
by
proposition
,
but
by
smart
;
The
Devill
doing
to
man
as
Esculapius
did
to
Neoclides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
gave
him
a
formidable
collyrium
to
torment
him
more
:
the
effect
of
which
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
Devill
himself
grew
more
quick-sighted
to
abuse
us
,
but
we
became
more
blinde
by
that
opening
of
our
eyes
.
I
shall
not
need
to
discourse
of
the
Philosophy
of
this
mischief
,
and
by
the
connexion
of
what
causes
ignorance
doth
follow
sin
:
but
it
is
certain
,
whether
a
man
would
fam
be
pleased
with
sin
,
or
be
quiet
,
or
fearlesse
when
he
hath
sinned
,
or
continue
in
it
,
or
perswade
others
to
it
,
he
must
do
it
by
false
propositions
,
by
lyings
and
such
weak
discourses
as
none
can
beleeve
but
such
as
are
born
fools
,
or
such
as
have
made
themselves
so
,
or
are
made
so
by
others
.
Who
in
the
world
is
a
verier
fool
,
a
more
ignorant
wretched
person
then
he
that
is
an
Atheist
?
A
man
may
better
beleeve
there
is
no
such
man
as
himself
,
and
that
he
is
not
in
being
,
then
that
there
is
no
God
:
for
himself
can
cease
to
be
,
and
once
was
not
,
and
shall
be
changed
from
what
he
is
,
and
in
very
many
periods
of
his
life
knowes
not
that
he
is
;
and
so
it
is
every
night
with
him
when
he
sleeps
:
but
none
of
these
can
happen
to
God
;
and
if
he
knowes
it
not
,
he
is
a
fool
.
Can
any
thing
in
this
world
be
more
foolish
then
to
think
that
all
this
rare
fabrick
of
heaven
and
earth
can
come
by
chance
,
when
all
the
skill
of
art
is
not
able
to
make
an
Oyster
?
To
see
rare
effects
and
no
cause
;
an
excellent
government
and
no
Prince
;
a
motion
without
an
immovable
;
a
circle
without
a
centre
;
a
time
without
eternity
;
a
second
without
a
first
;
a
thing
that
begins
not
from
it self
,
and
therefore
not
to
perceive
there
is
something
from
whence
it
does
begin
,
which
must
be
without
beginning
;
these
things
are
so
against
Philosophy
,
and
naturall
reason
,
that
he
must
needs
be
a
beast
in
his
understanding
that
does
not
assent
to
them
.
This
is
the
Atheist
:
the
fool
hath
said
in
his
heart
,
there
is
no
God
.
That
's
his
character
:
the
thing
framed
saies
that
nothing
framed
it
;
the
tongue
never
made
it self
to
speak
,
and
yet
talks
against
him
that
did
;
saying
,
that
which
is
made
,
is
,
and
that
which
made
it
,
is
not
.
But
this
folly
is
as
infinite
as
hell
,
as
much
without
light
or
bound
,
as
the
Chaos
or
the
primitive
nothing
.
But
in
this
,
the
Devill
never
prevailed
very
farre
;
his
Schooles
were
alwaies
thin
at
these
Lectures
:
some
few
people
have
been
witty
against
God
,
that
taught
them
to
speak
before
they
knew
to
spell
a
syllable
;
but
either
they
are
monsters
in
their
manners
,
or
mad
in
their
understandings
,
or
ever
finde
themselves
confuted
by
a
thunder
or
a
plague
,
by
danger
or
death
.
But
the
Devill
hath
infinitely
prevail'd
in
a
thing
that
is
almost
as
senselesse
and
ignorant
as
Atheisme
,
and
that
is
idolatry
;
not
only
making
God
after
mans
image
,
but
in
the
likenesse
of
a
calf
,
of
a
cat
,
of
a
serpent
;
making
men
such
fools
as
to
worship
a
quartan
ague
,
fire
and
water
,
onions
and
sheep
.
This
is
the
skill
man
learned
,
and
the
Philosophy
that
he
is
taught
by
beleeving
the
Devill
.
*
What
wisedome
can
there
be
in
any
man
,
that
cals
good
evill
,
and
evill
good
;
to
say
fire
is
cold
,
and
the
Sun
black
,
that
fornication
can
make
a
man
happy
,
or
drunkennesse
can
make
him
wise
?
And
this
is
the
state
of
a
sinner
,
of
every
one
that
delights
in
iniquity
;
he
cannot
be
pleased
with
it
if
he
thinks
it
evill
;
he
cannot
endure
it
,
without
beleeving
this
proposition
,
that
there
is
in
drunkennesse
,
or
lust
,
pleasure
enough
,
good
enough
to
make
him
amends
for
the
intolerable
pains
of
damnation
.
But
then
if
we
consider
upon
what
nonsense
principles
the
state
of
an
evill
life
relies
,
we
must
in
reason
be
in
patient
,
and
with
scorn
and
indignation
drive
away
the
fool
;
such
as
are
:
sense
is
to
be
preferred
before
reason
,
interest
before
religion
,
a
lust
before
heaven
,
moments
before
eternity
,
money
above
God
himself
;
that
,
a
mans
felicity
consists
in
that
which
a
beast
enjoyes
;
that
,
a
little
in
present
uncertain
,
fallible
possession
,
is
better
then
the
certain
state
of
infinite
glories
hereafter
;
what
childe
,
what
fool
can
think
things
more
weak
,
and
more
unreasonable
?
And
yet
if
men
do
not
go
upon
these
grounds
,
upon
what
account
do
they
sin
?
sin
hath
no
wiser
reasons
for
it self
then
these
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
same
argument
that
a
flye
hath
to
enter
into
a
candle
,
the
same
argument
a
fool
hath
,
that
enters
into
sin
;
it
looks
prettily
,
but
rewards
the
eye
,
as
burning
basons
do
,
with
intolerable
circles
of
reflected
fire
.
Such
are
the
principles
of
a
sinners
Philosophy
.
And
no
wiser
are
his
hopes
;
all
his
hopes
that
he
hath
is
,
that
he
shall
have
time
to
repent
of
that
which
he
chooses
greedily
;
that
he
whom
he
every
day
provokes
will
save
him
,
whether
he
will
or
no
;
that
he
can
in
an
instant
,
or
in
a
day
make
amends
for
all
the
evils
of
40
years
;
or
else
that
he
shall
be
saved
whether
he
does
or
no
;
that
heaven
is
to
be
had
for
a
sigh
,
or
a
short
prayer
,
and
yet
hell
shall
not
be
consequent
to
the
affections
,
and
labours
,
and
hellish
services
of
a
whole
life
;
he
goes
on
and
cares
not
,
he
hopes
without
a
promise
,
and
refuses
to
beleeve
all
the
threatnings
of
God
;
but
beleeves
he
shall
have
a
mercy
for
which
he
never
had
a
revelation
.
If
this
be
knowledge
or
wisdome
,
then
there
is
no
such
thing
as
folly
,
no
such
disease
as
madnesse
.
But
then
consider
,
that
there
are
some
sins
whose
very
formality
is
a
lye
.
Superstition
could
not
be
in
the
world
,
if
men
did
beleeve
God
to
be
good
and
wise
,
free
and
mercifull
,
not
a
tyrant
,
not
an
unreasonable
exactor
:
no
man
would
dare
do
in
private
,
what
he
fears
to
do
in
publick
,
if
he
did
know
that
God
sees
him
there
,
and
will
bring
that
work
of
darknesse
into
light
.
But
he
is
so
foolish
as
to
think
,
that
if
he
sees
nothing
,
nothing
sees
him
;
for
if
men
did
perceive
God
to
be
present
,
and
yet
do
wickedly
,
it
is
worse
with
them
then
I
have
yet
spoke
of
;
and
they
beleeve
another
lie
;
that
to
be
seen
by
man
will
bring
more
shame
,
then
to
be
discerned
by
God
;
or
that
the
shame
of
a
few
mens
talk
is
more
intolerable
then
to
be
confounded
before
Christ
,
and
his
army
of
Angels
,
and
Saints
,
and
all
the
world
.
*
He
that
excuses
a
fault
by
telling
a
lie
,
beleeves
it
better
to
be
guilty
of
two
faults
,
then
to
be
thought
guilty
of
one
;
and
every
hypocrite
thinks
it
not
good
to
be
holy
,
but
to
be
accounted
so
,
is
a
fine
thing
;
that
is
,
that
opinion
is
better
then
reality
,
and
that
there
is
in
vertue
nothing
good
,
but
the
fame
of
it
.
*
And
the
man
that
takes
revenge
,
relies
upon
this
foolish
proposition
;
that
his
evill
that
he
hath
already
suffer'd
growes
lesse
if
another
suffers
the
like
;
that
his
wound
cannot
smart
,
if
by
my
hand
he
dies
that
gave
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sad
accents
and
dolefull
tunes
are
increased
by
the
number
of
mourners
,
but
the
sorrow
is
not
at
all
lessened
.
I
shall
not
need
to
thrust
into
this
account
the
other
evils
of
mankinde
that
are
the
events
of
ignorance
,
but
introduc'd
by
sin
;
such
as
are
our
being
moved
by
what
we
see
strongly
,
and
weakly
by
what
we
understand
;
that
men
are
moved
rather
by
a
fable
then
by
a
syllogisme
,
by
parables
then
by
demonstrations
,
by
examples
then
by
precepts
,
by
seeming
things
then
by
reall
,
by
shadowes
then
by
substances
;
that
men
judge
of
things
by
their
first
events
,
and
measure
the
events
by
their
own
short
lives
,
or
shorter
observations
;
that
they
are
credulous
to
beleeve
what
they
wish
,
and
incredulous
of
what
makes
against
them
,
measuring
truth
or
falshood
by
measures
that
cannot
fit
them
,
as
foolishly
as
if
they
should
judge
of
a
colour
by
the
dimensions
of
a
body
,
or
feel
musick
with
the
hand
;
they
make
generall
conclusions
from
particular
instances
,
and
take
account
of
Gods
actions
by
the
measures
of
a
man
.
Men
call
that
justice
that
is
on
their
side
,
and
all
their
own
causes
are
right
,
and
they
are
so
alwayes
;
they
are
so
when
they
affirm
them
in
their
youth
,
and
they
are
so
when
they
deny
them
in
their
old
age
;
and
they
are
confident
in
all
their
changes
;
and
their
first
error
which
they
now
see
,
does
not
make
them
modest
in
the
proposition
which
they
now
maintain
;
for
they
do
not
understand
that
what
was
,
may
be
so
again
:
So
foolish
and
ignorant
was
I
(
said
David
)
and
as
it
were
a
beast
before
thee
.
Ambition
is
folly
,
and
temerity
is
ignorance
,
and
confidence
never
goes
without
it
,
and
impudence
is
worse
,
and
zeal
or
contention
is
madnesse
,
and
prating
is
want
of
wisdome
,
and
lust
destroyes
it
,
and
makes
a
man
of
a
weak
spirit
,
and
a
cheap
reasoning
;
and
there
are
in
the
Catalogue
of
of
sins
very
many
,
which
are
directly
,
kinds
and
parts
,
and
appendages
of
ignorance
;
such
as
are
blindnesse
of
minde
,
affected
ignorance
,
and
wilfull
;
neglect
of
hearing
the
word
of
God
,
resolved
incredulity
,
forgetfulnesse
of
holy
things
,
lying
and
beleeving
a
lye
;
this
is
the
fruit
of
sin
,
this
is
the
knowledge
that
the
Devill
promised
to
our
first
parents
as
the
rewards
of
disobedience
;
and
although
they
sinn'd
as
weakly
and
fondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
as
slight
grounds
and
trifling
a
temptation
and
as
easie
a
deception
as
many
of
us
since
,
yet
the
causes
of
our
ignorance
are
increased
by
the
multiplication
of
our
sins
;
and
if
it
was
so
bad
in
the
green
tree
,
it
is
much
worse
in
the
dry
;
and
no
man
is
so
very
a
fool
as
the
sinner
,
and
none
are
wise
but
the
servants
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
wise
Chaldees
and
the
wiser
Hebrewes
which
worship
God
chastly
and
purely
,
they
only
have
a
right
to
be
called
wise
;
all
that
do
not
so
are
fools
and
ignorants
,
neither
knowing
what
it
is
to
be
happy
,
nor
how
to
purchase
it
;
ignorant
of
the
noblest
end
,
and
of
the
competent
means
towards
it
:
they
neither
know
God
nor
themselves
,
and
no
ignorance
is
greater
then
this
or
more
pernicious
.
What
man
is
there
in
the
world
that
thinks
himself
covetous
or
proud
?
and
yet
millions
are
,
who
like
Harpaste
think
that
the
house
is
dark
,
but
not
themselves
.
Vertue
makes
our
desires
temperate
and
regular
,
it
observes
our
actions
,
condemns
our
faults
,
mortifies
our
lusts
,
watches
all
our
dangers
and
temptations
:
but
sin
makes
our
desires
infinite
,
and
we
would
have
we
cannot
tell
what
;
we
strive
that
we
may
forget
our
faults
;
we
labour
that
we
may
neither
remember
nor
consider
;
we
justifie
our
errors
,
and
call
them
innocent
,
and
that
which
is
our
shame
we
miscall
honour
;
and
our
whole
life
hath
in
it
so
many
weak
discourses
and
trifling
propositions
,
that
the
whole
world
of
sinners
is
like
the
Hospitall
of
the
insensati
,
madnesse
and
folly
possesses
the
greater
part
of
mankinde
.
What
greater
madnesse
is
there
then
to
spend
the
price
of
a
whole
farm
in
contention
for
three
sheaves
of
corn
?
and
yet
tantum
pectora
caecae
noctis
habent
,
this
is
the
wisdome
of
such
as
are
contentious
,
and
love
their
own
will
more
then
their
happinesse
,
their
humour
more
then
their
peace
.
—
Furor
est
post
omnia
perdere
naulum
.
Men
lose
their
reason
,
and
their
religion
,
and
themselves
at
last
for
want
of
understanding
;
and
all
the
wit
and
discourses
by
which
sin
creeps
in
,
are
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
frauds
of
the
tongue
,
and
consultations
of
care
:
but
in
the
whole
circle
of
sins
there
is
not
one
wise
proposition
,
by
which
a
man
may
conduct
his
affairs
,
or
himself
become
instructed
to
felicity
.
This
is
the
first
naturall
fruit
of
sin
:
It
makes
a
man
a
fool
,
and
this
hurt
sin
does
to
the
understanding
,
and
this
is
shame
enough
to
that
in
which
men
are
most
apt
to
glory
.
Sin
naturally
makes
a
man
weak
;
that
is
,
unapt
to
do
noble
things
:
by
which
I
do
not
understand
a
naturall
disability
:
for
it
is
equally
ready
for
a
man
to
will
good
as
evill
,
and
as
much
in
the
power
of
his
hands
to
be
lifted
up
in
prayer
to
God
as
against
his
Brother
in
a
quarrell
;
and
between
a
vertuous
object
and
his
faculties
there
is
a
more
apt
proportion
,
then
between
his
spirit
and
a
vice
;
and
every
act
of
grace
does
more
please
the
minde
,
then
an
act
of
sin
does
delight
the
sense
;
and
every
crime
does
greater
violence
to
the
better
part
of
man
,
then
mortification
does
to
the
lower
;
and
often
times
a
duty
consists
in
a
negative
,
as
not
to
be
drunk
,
not
to
swear
,
and
it
is
not
to
be
understood
that
a
man
hath
naturally
no
power
not
to
do
;
if
there
be
a
naturall
disability
,
it
is
to
action
,
not
to
rest
or
ceasing
;
and
therefore
in
this
case
,
we
cannot
reasonably
nor
justly
accuse
our
Nature
,
but
we
have
reason
to
blame
our
manners
which
have
introduced
upon
us
a
morall
disability
;
that
is
,
not
that
the
faculty
is
impotent
and
disabled
,
but
that
the
whole
man
is
;
for
the
will
in
many
cases
desires
to
do
good
,
and
the
understanding
is
convinced
and
consents
,
and
the
hand
can
obey
,
and
the
passions
can
be
directed
,
and
be
instrumentall
to
Gods
service
:
but
because
they
are
not
used
to
it
,
the
will
finds
a
difficulty
to
do
them
so
much
violence
,
and
the
understanding
consents
to
their
lower
reasonings
,
and
the
desires
of
the
lower
man
do
will
stronger
;
and
then
the
whole
man
cannot
do
the
duty
that
is
expected
.
There
is
a
law
in
the
members
,
and
he
that
gave
that
law
is
a
tyrant
,
and
the
subjects
of
that
law
are
slaves
,
and
oftentimes
their
ear
is
bored
,
and
they
love
their
fetters
and
desire
to
continue
that
bondage
for
ever
;
The
law
is
the
law
of
sin
,
the
Devill
is
the
tyrant
,
custome
is
the
sanction
or
the
firmament
of
the
law
;
and
every
vicious
man
is
a
slave
,
and
chooses
the
vilest
master
,
and
the
basest
of
services
,
and
the
most
contemptible
rewards
.
Lex
enim
peccati
est
violentia
consuetudinis
,
quâ
trahitur
&
tenetur
animus
etiam
invitus
,
eo
merito
quo
in
eam
volens
illabitur
,
said
St.
Austin
;
The
law
of
sin
is
the
violence
of
custome
,
which
keep
a
mans
minde
against
his
minde
,
because
he
entred
willingly
,
and
gave
up
his
own
interest
,
which
he
ought
to
have
secur'd
for
his
own
felicity
,
and
for
his
service
who
gave
for
it
an
invaluable
price
:
And
indeed
in
questions
of
vertue
and
vice
there
is
no
such
thing
as
Nature
;
or
it
is
so
inconsiderable
,
that
it
hath
in
it
nothing
beyond
an
inclination
which
may
be
reverted
;
and
very
often
not
so
much
;
nothing
but
a
perfect
indifferency
,
we
may
if
we
will
,
or
we
may
choose
;
but
custome
brings
in
a
new
nature
,
and
makes
a
Biass
in
every
faculty
.
To
a
vicious
man
some
sins
become
necessary
;
Temperance
makes
him
sick
;
severity
is
death
to
him
;
it
destroys
his
chearfulnesse
and
activity
;
it
is
as
his
nature
,
and
the
desire
dwels
for
ever
with
him
,
and
his
reasonings
are
framed
for
it
and
his
fancy
,
and
in
all
he
is
helped
by
example
,
by
company
,
by
folly
,
and
inconsideration
;
and
all
these
are
a
faction
and
a
confederacy
against
the
honour
and
service
of
God
.
And
in
this
,
Philosophy
is
at
a
stand
,
nothing
can
give
an
account
of
it
but
experience
,
and
sorrowfull
instances
;
for
it
is
infinitely
unreasonable
,
that
when
you
have
discoursed
wisely
against
unchastity
,
and
told
,
that
we
are
separated
from
it
by
a
circumvallation
of
Lawes
of
God
and
man
,
that
it
dishonours
the
body
,
and
makes
the
spirit
caitive
,
that
it
is
fought
against
by
arguments
sent
from
all
the
corners
of
reason
and
religion
,
and
the
man
knows
all
this
,
and
beleeves
it
,
and
prayes
against
his
sin
,
and
hates
himself
for
it
,
and
curses
the
actions
of
it
;
yet
oppose
against
all
this
but
a
fable
or
a
merry
story
,
a
proverb
or
a
silly
saying
,
the
sight
of
his
mistresse
,
or
any
thing
but
to
lessen
any
one
of
the
arguments
brought
against
it
,
and
that
man
shall
as
certainly
and
clearly
be
determined
to
that
sin
,
as
if
he
had
on
his
side
all
the
reason
of
the
world
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Plutarch
.
Custome
does
as
much
as
Nature
can
doe
;
it
does
sometimes
more
,
and
superinduces
a
disposition
contrary
to
our
naturall
temper
.
Eudemus
had
so
used
his
stomach
to
so
unnaturall
drinks
,
that
,
as
himself
tels
the
story
,
he
took
in
one
day
two
and
twenty
potions
in
which
Hellebore
was
infused
,
and
rose
at
noon
,
and
supp'd
at
night
,
and
felt
no
change
.
So
are
those
that
are
corrupted
with
evill
customes
,
nothing
will
purge
them
;
if
you
discourse
wittily
,
they
hear
you
not
;
or
if
they
do
,
they
have
twenty
wayes
to
answer
,
and
twice
twenty
to
neglect
it
:
if
you
perswade
them
to
promise
to
leave
their
sin
,
they
do
but
shew
their
folly
at
the
next
temptation
,
and
tell
that
they
did
not
mean
it
:
and
if
you
take
them
at
an
advantage
when
their
hearts
are
softned
with
a
judgement
or
a
fear
,
with
a
shame
or
an
indignation
,
and
then
put
the
bars
and
locks
of
vowes
upon
them
,
it
is
all
one
;
one
vow
shall
hinder
but
one
action
,
and
the
appetite
shall
be
doubled
by
the
restraint
,
and
the
next
opportunity
shall
make
an
amends
for
the
first
omission
:
or
else
the
sin
shall
enter
by
parts
;
the
vow
shall
only
put
the
understanding
to
make
a
distinction
,
or
to
change
the
circumstance
,
and
under
that
colour
the
crime
shall
be
admitted
,
because
the
man
is
resolved
to
suppose
the
matter
so
dressed
was
not
vowed
against
.
But
then
when
that
is
done
,
the
understanding
shall
open
that
eye
that
did
but
wink
before
,
and
see
that
it
was
the
same
thing
,
and
secretly
rejoyce
that
it
was
so
cousened
:
for
now
the
lock
is
open'd
,
and
the
vow
was
broken
against
his
will
,
and
the
man
is
at
liberty
again
,
because
he
did
the
thing
at
unawares
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
still
he
is
willing
to
beleeve
the
sin
was
not
formall
vow-breach
,
but
now
he
sees
he
broke
it
materially
,
and
because
the
band
is
broken
,
the
yoke
is
in
pieces
,
therefore
the
next
action
shall
go
on
upon
the
same
stock
of
a
single
in
quity
without
being
afrighted
in
his
conscience
at
the
noise
of
perjury
.
I
wish
we
were
all
so
innocent
as
not
to
understand
the
discourse
;
but
it
uses
to
be
otherwise
.
Nam
si
discedas
,
laqueo
tenet
ambitiost
Consuetudo
mali
:
—
&
in
agro
corde
senescit
.
Custome
hath
waxen
old
in
his
deceived
heart
,
and
made
snares
for
him
that
he
cannot
disintangle
himself
;
so
true
is
that
saying
of
God
by
the
Prophet
,
Can
an
Aethiop
change
his
skin
?
then
may
ye
learn
to
do
well
when
ye
are
accustomed
to
do
evill
.
But
I
instance
in
two
things
which
to
my
sense
seem
great
aggravations
of
the
slavery
and
weaknesse
of
a
customary
sinner
.
The
first
is
,
that
men
sin
against
their
interest
.
They
know
they
shall
be
ruin'd
by
it
;
it
will
undoe
their
estates
,
lose
their
friends
,
ruine
their
fortunes
,
destroy
their
body
,
impoverish
the
spirit
,
load
the
conscience
,
discompose
his
rest
,
confound
his
reason
,
amaze
him
in
all
his
faculties
,
destroy
his
hopes
,
and
mischief
enough
besides
;
and
when
he
considers
this
,
he
declares
against
it
;
but
,
Cum
bona
verba
erumpant
,
affectus
tamen
ad
consuetudinem
relabuntur
,
the
man
gives
good
words
,
but
the
evill
custome
prevails
;
and
it
happens
as
in
the
case
of
the
Tyrinthians
,
who
to
free
their
nation
from
a
great
plague
,
were
bidden
only
to
abstain
from
laughter
,
while
they
offered
their
sacrifice
:
but
they
had
been
so
us'd
to
a
ridiculous
effeminacy
,
and
vain
course
of
conversation
,
that
they
could
not
,
though
the
honour
and
splendor
of
the
Nation
did
depend
upon
it
.
God
of
his
mercy
keep
all
Christian
people
from
a
custome
in
sinning
;
for
if
they
be
once
fallen
thither
,
nothing
can
recover
them
but
a
miraculous
grace
.
2.
The
second
aggravation
of
it
is
,
that
custome
prevails
against
experience
.
Though
the
man
hath
already
smarted
,
though
he
hath
been
disgraced
,
and
undone
,
though
he
lost
his
relation
and
his
friends
,
he
is
turn'd
out
of
service
,
and
disimployed
,
he
begs
with
a
load
of
his
old
sins
upon
his
shoulders
,
yet
this
will
not
cure
an
evill
custome
:
Do
not
we
daily
see
how
miserable
some
men
make
themselves
with
drunkennesse
,
and
folly
?
Have
not
we
seen
them
that
have
been
sick
with
intemperance
,
deadly
sick
,
enduring
for
one
drunken
meeting
,
more
pain
then
are
in
all
the
fasting
dayes
of
the
whole
year
?
and
yet
do
they
not
the
very
next
day
go
to
it
again
?
Indeed
some
few
are
smitten
into
the
beginning
of
repentance
,
and
they
stay
a
fortnight
,
or
a
moneth
,
and
it
may
be
resist
two
or
three
invitations
;
but
yet
the
custome
is
not
gone
,
Nec
tu
cum
obstiteris
semel
,
instantique
negaris
Parêre
imperio
,
Rupi
jam
vincula
,
dicas
.
Think
not
the
chain
is
off
when
thou
hast
once
or
twice
resisted
;
or
if
the
chain
be
broke
,
part
remains
on
thee
,
like
a
cord
upon
a
dogs
neck
,
Nam
&
luctata
canis
nodum
arripit
;
attamen
illi
Cum
fugit
,
à
collo
trahitur
pars
magna
catenae
.
He
is
not
free
that
drawes
his
chain
after
him
;
and
he
that
breaks
off
from
his
sins
with
greatest
passion
,
stands
in
need
of
prosperous
circumstances
,
and
a
strange
freedome
from
temptation
,
and
accidentall
hardnesse
,
and
superinduced
confidence
,
and
a
preternaturall
severity
;
Opus
est
aliquâ
fortunae
indulgentiâ
adhuc
inter
humana
luctanti
,
dum
nodum
illum
exolvit
&
omne
vinculum
mortale
,
Seneca
de
vitâ
beatâ
.
for
the
knot
can
hardly
be
untied
which
a
course
of
evill
manners
hath
bound
upon
the
soul
;
and
every
contingency
in
the
world
can
intangle
him
that
wears
upon
his
neck
the
links
of
a
broken
chain
.
Nam
qui
ab
eo
quod
amat
,
Quàm
extemplò
suaviis
sagittatis
percussus
est
,
illico
res
foras
labitur
,
liquitur
;
if
he
sees
his
temptation
again
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
kindnesse
to
it
,
and
conversation
with
his
lust
undoes
him
,
and
breaks
his
purposes
,
and
then
he
dies
again
,
or
fals
upon
that
stone
that
with
so
much
pains
he
removed
a
little
out
of
his
way
;
and
he
would
lose
the
spent
wealth
,
or
the
health
and
the
reputation
over
again
,
if
it
were
in
his
power
.
Philomusus
was
a
wilde
young
fellow
in
Domitian's
time
,
and
he
was
hard
put
to
it
to
make
a
large
pension
to
maintain
his
lust
and
luxury
,
and
he
was
every
moneth
put
to
beggerly
arts
to
feed
his
crime
.
But
when
his
father
died
and
left
him
all
,
he
disinherited
himself
;
he
spent
it
all
though
he
knew
he
was
to
suffer
that
trouble
alwayes
,
which
vexed
his
lustfull
soul
in
the
frequent
periods
of
his
violent
want
.
Now
this
is
such
a
state
of
slavery
,
that
persons
that
are
sensible
ought
to
complain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
serve
worse
lords
then
Egyptian
task-masters
,
there
is
a
lord
within
that
rules
and
rages
,
Intus
&
in
jecore
aegro
pascuntur
domini
;
sin
dwels
there
,
and
makes
a
man
a
miserable
servant
:
and
this
is
not
only
a
Metaphoricall
expression
,
under
which
some
spirituall
and
metaphysicall
truth
is
represented
,
but
it
is
a
physicall
,
materiall
truth
,
and
a
man
endures
hardship
,
he
cannot
move
but
at
this
command
,
and
not
his
outward
actions
only
,
but
his
will
and
his
understanding
too
are
kept
in
fetters
and
foolish
bondage
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Marcus
Antoninus
;
The
two
parts
of
a
man
are
rent
in
sunder
,
and
that
that
prevails
is
the
life
,
it
is
the
man
,
it
is
the
eloquence
perswading
every
thing
to
its
own
interest
.
*
And
now
consider
what
is
the
effect
of
this
evill
.
A
man
by
sin
is
made
a
slave
,
he
loses
that
liberty
that
is
dearer
to
him
then
life
it self
;
and
like
the
dog
in
the
fable
,
we
suffer
chains
and
ropes
only
for
a
piece
of
bread
;
when
the
Lion
thought
liberty
a
sufficient
reward
and
price
for
hunger
,
and
all
the
hardnesses
of
the
wildernesse
.
Do
not
all
the
world
sight
for
liberty
,
and
at
no
terms
will
lay
down
armes
till
at
least
they
be
cousened
with
the
image
and
colour
of
it
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
yet
for
the
pleasure
of
a
few
minutes
we
give
our selves
into
bondage
;
and
all
the
world
does
it
,
more
or
lesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euripid.
Either
men
are
slaves
to
fortune
,
or
to
lust
;
to
covetousnesse
,
or
tyranny
;
something
or
other
compels
him
to
usages
against
his
will
and
reason
;
and
when
the
lawes
cannot
rule
him
,
money
can
;
divitia
enim
apud
sapientem
virum
in
servitute
sunt
,
apud
stultum
in
imperio
;
for
money
is
the
wise
mans
servant
,
and
the
fools
Master
:
but
the
bondage
of
a
vicious
person
,
is
such
a
bondage
as
the
childe
hath
in
the
wombe
,
or
rather
as
a
sick
man
in
his
bed
;
we
are
bound
fast
by
our
disease
,
and
a
consequent
weaknesse
,
we
cannot
go
forth
though
the
doors
be
open
,
and
the
fetters
knockt
off
,
and
vertue
and
reason
like
St.
Peters
Angel
call
us
and
b●at
us
upon
the
sides
,
and
offer
to
go
before
us
,
yet
we
cannot
come
forth
from
prison
;
for
we
have
by
our
evill
customes
given
hostages
to
the
Devill
,
never
to
stirre
from
the
enemies
quarter
;
and
this
is
the
greatest
bondage
that
is
imaginable
,
the
bondage
of
conquered
,
wounded
,
unresisting
people
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vertue
only
is
the
truest
liberty
:
And
if
the
Son
of
God
make
us
free
,
then
are
we
free
indeed
.
3.
Sin
does
naturally
introduce
a
great
basenesse
upon
the
spirit
,
expressed
in
Scripture
in
some
cases
by
the
Devils
entring
into
a
man
,
as
it
was
in
the
case
of
Judas
,
after
he
had
taken
the
sop
,
Ioh.
13.
27.
Satan
entred
into
him
;
and
St.
Cyprian
speaking
of
them
that
after
Baptisme
lapsed
into
foul
crimes
,
he
affirms
that
spiritu
immundo
Cypr.
Ep.
76.
quasi
redeunte
quatiuntur
,
ut
manifestum
sit
Diabolum
in
baptismo
fide
credentis
excludi
,
si
fides
postmodum
defecerit
regredi
;
Faith
,
and
the
grace
of
Baptisme
turns
the
Devill
out
of
possession
:
but
when
faith
fails
,
and
we
loose
the
bands
of
Religion
,
then
the
Devill
returns
;
that
is
,
the
man
is
devolved
into
such
sins
of
which
there
can
be
no
reason
given
,
which
no
excuse
can
lessen
,
which
are
set
off
with
no
pleasure
,
advanced
by
no
temptations
,
which
deceive
by
no
allurements
and
flattering
pretences
:
such
things
which
have
a
proper
and
direct
contrariety
to
the
good
Spirit
,
and
such
as
are
not
restrained
by
humane
laws
;
because
they
are
states
of
evill
rather
then
evill
actions
,
principles
of
mischief
rather
then
direct
emanations
;
such
as
are
,
unthankfulnesse
,
impiety
,
giving
a
secret
blow
,
fawning
hypocrisie
,
detraction
,
impudence
,
forgetfulnesse
of
the
dead
,
and
forgetting
to
do
that
in
their
absence
which
we
promised
to
them
in
presence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Concerning
which
sorts
of
unworthinesse
Eurip.
it
is
certain
they
argue
a
most
degenerous
spirit
,
and
they
are
the
effect
,
the
naturall
effect
of
malice
and
despair
,
an
unwholesome
ill
natur'd
soul
,
a
soul
corrupted
in
its
whole
constitution
.
I
remember
that
in
the
Apologues
of
Phaedrus
,
it
is
told
concerning
an
ill
natured
fellow
,
that
he
refused
to
pay
his
Symbol
,
which
himself
and
all
the
company
had
agreed
should
be
given
for
every
disease
,
that
each
man
had
;
he
denying
his
itch
to
be
a
disease
;
but
the
company
taking
off
the
refusers
hat
for
a
pledge
,
found
that
he
had
a
scal'd
head
,
and
so
demanded
the
money
double
;
which
he
pertinaciously
resisting
,
they
threw
him
down
,
and
then
discovered
he
was
broken
bellied
,
and
justly
condemned
him
to
pay
three
Philippicles
:
—
Quae
fuerat
fabula
,
poena
fuit
.
One
disease
discovers
it self
by
the
hiding
of
another
,
and
that
being
open'd
discovers
a
third
;
He
that
is
almost
taken
in
a
fault
,
tels
a
lye
to
escape
;
and
to
protect
that
lye
,
he
forswears
himself
;
and
that
he
may
not
be
suspected
of
perjury
,
he
growes
impudent
;
and
that
sin
may
not
shame
him
,
he
will
glory
in
it
,
like
the
slave
in
the
Comedy
,
who
being
torn
with
whips
,
grinn'd
,
and
forc'd
an
ugly
smile
that
it
might
not
seem
to
smart
.
*
There
are
some
sins
which
a
man
that
is
newly
fallen
,
cannot
entertain
.
There
is
no
crime
made
ready
for
a
young
sinner
,
but
that
which
nature
prompts
him
to
.
Naturall
inclination
is
the
first
tempter
,
then
compliance
,
then
custome
,
but
this
being
helped
by
a
consequent
folly
,
dismantles
the
soul
,
making
it
to
hate
God
,
to
despise
Religion
,
to
laugh
at
severity
,
to
deride
sober
counsels
,
to
flie
from
repentance
,
to
resolve
against
it
,
to
delight
in
sin
without
abatement
of
spirit
or
purposes
:
For
it
is
an
intolerable
thing
for
a
man
to
be
tormented
in
his
conscience
for
every
sin
he
acts
;
that
must
not
be
;
he
must
have
his
sin
and
his
peace
too
,
or
else
he
can
have
neither
long
:
and
because
true
peace
cannot
come
,
[
for
there
is
no
peace
,
saith
my
God
,
to
the
wicked
]
therefore
they
must
make
a
phantastick
peace
by
a
studied
cousening
of
themselves
,
by
false
propositions
,
by
carelesnesse
,
by
stupidity
,
by
impudence
,
by
sufferance
,
and
habit
;
by
conversation
,
and
daily
acquaintances
;
by
doing
some
things
as
Absalom
did
when
he
lay
with
his
fathers
concubines
,
to
make
it
impossible
for
him
to
repent
,
or
to
be
forgiven
,
something
to
secure
him
in
the
possession
of
hell
;
Tute
hoc
intristi
quod
tibi
exedendum
est
,
the
man
must
thorough
it
now
;
and
this
is
it
that
makes
men
fall
into
all
basenesse
of
spirituall
sins
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
a
man
is
come
to
the
bottome
of
his
wickednsse
,
he
despises
all
]
such
as
malice
and
despite
,
rancor
and
impudence
,
malicious
studied
ignorance
,
voluntary
contempt
of
all
Religion
,
hating
of
good
men
and
good
counsels
,
and
taking
every
wise
man
and
wise
action
to
be
his
enemy
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
this
is
that
basenesse
of
sin
which
Plato
so
much
detested
,
that
he
said
he
should
blush
to
be
guilty
of
,
though
he
knew
God
would
pardon
him
,
and
that
men
should
never
know
it
,
propter
solam
peccati
turpitudinem
,
for
the
very
basenesse
that
is
in
it
.
A
man
that
is
false
to
God
,
will
also
,
if
an
evill
temptation
overtakes
him
,
betray
his
friend
;
and
it
is
notorious
in
the
covetous
and
ambitious
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
They
are
an
unthankfull
generation
,
and
to
please
the
people
,
or
to
serve
their
interest
will
hurt
their
friends
.
That
man
hath
so
lost
himself
to
all
sweetnesse
and
excellency
of
spirit
,
that
is
gone
thus
farre
in
sin
,
that
he
looks
like
a
condemned
man
,
or
is
like
the
accursed
spirits
preserved
in
chains
of
darknesse
and
impieties
unto
the
Judgement
of
the
great
Day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
man
can
be
nothing
but
evill
;
for
these
inclinations
and
evill
forwardnesses
,
this
dyscrasie
and
gangren'd
disposition
does
alwaies
suppose
a
long
or
a
base
sin
for
their
parent
;
and
the
product
of
these
is
a
wretchlesse
spirit
;
that
is
,
an
aptnesse
to
any
unworthinesse
,
and
an
unwillingnesse
to
resist
any
temptation
;
a
perseverance
in
basenesse
,
and
a
consignation
to
all
damnation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
men
do
evill
things
,
evill
things
shall
be
their
reward
.
If
they
obey
the
evill
spirit
,
an
evill
spirit
shall
be
their
portion
;
and
the
Devill
shall
enter
into
them
as
he
entred
into
Judas
,
and
fill
them
full
of
iniquity
.
SERMON
,
XXI
.
Part
III.
4.
ALthough
these
are
shamefull
effects
of
sin
,
and
a
man
need
no
greater
dishonour
then
to
be
a
fool
and
a
slave
,
and
a
base
person
,
all
which
sin
infallibly
makes
him
;
yet
there
are
some
sins
which
are
directly
shamefull
in
their
nature
,
and
proper
disreputation
,
and
a
very
great
many
sins
are
the
worst
and
basest
in
severall
respects
;
that
is
,
every
of
them
hath
a
venomous
quality
of
its
own
,
whereby
it
is
marked
and
appropriated
to
a
peculiar
evill
spirit
.
The
Devils
sin
was
the
worst
,
because
it
came
from
the
greatest
malice
:
Adams
was
the
worst
,
because
it
was
of
most
universall
efficacy
and
dissemination
:
Judas
sin
the
worst
of
men
,
because
against
the
most
excellent
person
;
and
the
relapses
of
the
godly
are
the
worst
,
by
reason
they
were
the
most
obliged
persons
.
But
the
ignorance
of
the
Law
is
the
greatest
of
evils
,
if
we
consider
its
danger
,
but
covetousnesse
is
worse
then
it
,
if
we
regard
its
incurable
and
growing
nature
:
luxury
is
most
alien
from
spirituall
things
,
and
is
the
worst
of
all
in
its
temptation
and
our
pronenesse
;
but
pride
growes
most
venomous
by
its
unreasonablenesse
and
importunity
,
arising
even
from
the
good
things
a
man
hath
;
even
from
graces
,
and
endearments
,
and
from
being
more
in
debt
to
God
.
Sins
of
malice
and
against
the
Holy
Ghost
oppu●n
the
greatest
grace
with
the
greatest
spite
;
but
Idolatry
is
perfectly
hated
by
God
by
a
direct
enmity
.
Some
sins
are
therefore
most
hainous
,
because
to
resist
them
is
most
easie
,
and
to
act
them
there
is
the
least
temptation
:
such
as
are
severally
,
lying
,
and
swearing
.
There
is
a
strange
poison
in
the
nature
of
sins
,
that
of
so
many
sorts
,
every
one
of
them
should
be
the
worst
.
Every
sin
hath
an
evill
spirit
,
a
Devill
of
its
own
to
manage
,
to
conduct
,
and
to
imbitter
it
:
and
although
all
these
are
Gods
enemies
,
and
have
an
appendant
shame
in
their
retinue
,
yet
to
some
sins
shame
is
more
appropriate
,
and
a
proper
ingredient
in
their
constitutions
:
such
as
are
lying
,
and
lust
,
and
vow-breach
,
and
inconstancy
.
God
sometimes
cures
the
pride
of
a
mans
spirit
by
suffering
his
evill
manners
,
and
filthy
inclination
to
be
determin'd
upon
lust
;
lust
makes
a
man
afraid
of
publick
eyes
,
and
common
voices
;
it
is
(
as
all
sins
else
are
,
but
this
especially
)
a
work
of
darknesse
,
it
does
debauch
the
spirit
,
and
make
it
to
decay
and
fall
off
from
courage
and
resolution
,
constancy
and
severity
,
the
spirit
of
government
and
a
noble
freedome
;
and
those
punishments
which
the
nations
of
the
world
have
inflicted
upon
it
,
are
not
smart
so
much
as
shame
:
Lustfull
souls
are
cheap
and
easie
,
trifling
and
despised
in
all
wise
accounts
;
they
are
so
farre
from
being
fit
to
sit
with
Princes
,
that
they
dare
not
chastise
a
sinning
servant
that
is
private
to
their
secret
follies
;
It
is
strange
to
consider
what
laborious
arts
of
concealment
,
what
excuses
and
lessenings
,
what
pretences
and
fig-leaves
men
will
put
before
their
nakednesse
and
crimes
;
shame
was
the
first
thing
that
entred
upon
the
sin
of
Adam
,
and
when
the
second
world
began
,
there
was
a
strange
scene
of
shame
acted
by
Noah
and
his
sons
,
and
it
ended
in
slavery
and
basenesse
to
all
descending
generations
.
We
see
the
event
of
this
by
too
sad
an
experience
.
What
arguments
,
what
hardnesse
,
what
preaching
,
what
necessity
can
perswade
men
to
confesse
their
sins
?
they
are
so
ashamed
of
them
,
that
to
be
conceal'd
they
preferre
before
their
remedy
;
and
yet
in
penitentiall
confession
the
shame
is
going
off
,
it
is
like
Cato's
coming
out
of
the
Theatre
,
or
the
Philosopher
from
the
Taverne
;
it
might
have
been
shame
to
have
entred
,
but
glory
to
have
departed
for
ever
;
and
yet
ever
to
have
relation
to
sin
is
so
shamefull
a
thing
,
that
a
mans
spirit
is
amazed
,
and
his
face
is
confounded
when
he
is
dressed
of
so
shamefull
a
disease
.
And
there
are
but
few
men
that
will
endure
it
,
but
rather
choose
to
involve
it
in
excuses
and
deniall
,
in
the
clouds
of
lying
,
and
the
white
linnen
of
hypocrisie
:
and
yet
when
they
make
a
vail
for
their
shame
,
such
is
the
fate
of
sin
,
the
shame
growes
the
bigger
and
the
thicker
;
we
lye
to
men
,
and
we
excuse
it
to
God
;
either
some
parts
of
lying
,
or
many
parts
of
impudence
,
darknesse
,
or
forgetfulnesse
,
running
away
,
or
running
further
in
,
these
are
the
covers
of
our
shame
,
like
menstruous
rags
upon
a
skin
of
leprosie
:
But
so
sometimes
we
see
a
decayed
beauty
besmear'd
with
a
lying
fucus
,
and
the
chinks
fill'd
with
ceruse
;
besides
that
it
makes
no
reall
beauty
,
it
spoils
the
face
,
and
betrayes
evill
manners
;
it
does
not
hide
old
age
,
or
the
change
of
years
,
but
it
discovers
pride
or
lust
;
it
was
not
shame
to
be
old
,
or
wearied
and
worn
out
with
age
,
but
it
is
a
shame
to
dissemble
nature
by
a
wanton
vizor
.
So
sin
retires
from
blushing
into
shame
;
if
it
be
discover'd
,
it
is
not
to
be
endured
,
and
if
we
go
to
hide
it
,
we
make
it
worse
.
But
then
if
we
remember
how
ambitious
we
are
for
fame
and
reputation
,
for
honour
and
a
fair
opinion
,
for
a
good
name
all
our
dayes
,
and
when
our
dayes
are
done
,
and
that
no
ingenuous
man
can
enjoy
any
thing
he
hath
,
if
he
lives
in
disgrace
,
and
that
nothing
so
breaks
a
mans
spirit
as
dishonour
,
and
the
meanest
person
alive
does
not
think
himself
fit
to
be
despised
;
we
are
to
consider
into
what
an
evill
condition
sin
puts
us
,
for
which
we
are
not
only
disgraced
and
disparaged
here
,
marked
with
disgracefull
punishments
,
despised
by
good
men
,
our
follies
derided
,
our
company
avoided
,
and
hooted
at
by
boyes
,
talk'd
of
in
fairs
and
markets
,
pointed
at
,
and
described
by
appellatives
of
scorn
,
and
everybody
can
chide
us
,
and
we
dye
unpitied
,
and
lye
in
our
graves
eaten
up
by
wormes
,
and
a
foul
dishonour
;
but
after
all
this
,
at
the
day
of
Judgement
we
shall
be
called
from
our
charnell
houses
,
where
our
disgrace
could
not
sleep
,
and
shall
in
the
face
of
God
,
in
the
presence
of
Angels
and
Devils
,
before
all
good
men
and
all
the
evill
,
see
,
and
feel
the
shame
of
all
our
sins
written
upon
our
foreheads
:
Here
in
this
state
of
misery
and
folly
we
make
nothing
of
it
;
and
though
we
dread
to
be
discovered
to
men
,
yet
to
God
we
confesse
our
sins
without
a
trouble
or
a
blush
;
but
tell
an
even
story
,
because
we
finde
some
formes
of
confession
prescrib'd
in
our
prayer
books
;
and
that
it
may
appear
how
indifferent
and
unconcerned
we
seem
to
be
,
we
read
and
say
all
,
and
confesse
the
sins
we
never
did
,
with
as
much
sorrow
and
regret
as
those
that
we
have
acted
a
thousand
times
.
But
in
that
strange
day
of
recompences
,
we
shall
finde
the
Devill
to
upbraid
the
criminall
,
Christ
to
disown
them
,
the
Angels
to
drive
them
from
the
seat
of
mercy
,
and
shame
to
be
their
smart
,
the
consigning
them
to
damnation
;
they
shall
then
finde
,
that
they
cannot
dwell
where
vertue
is
rewarded
,
and
where
honour
and
glory
hath
a
throne
;
there
is
no
vail
but
what
is
rent
,
no
excuse
to
any
but
to
them
,
that
are
declared
as
innocent
;
no
circumstances
concerning
the
wicked
to
be
considered
,
but
them
that
aggravate
;
then
the
disgrace
is
not
confin'd
to
the
talk
of
a
village
,
or
a
province
,
but
is
scattered
to
all
the
world
,
not
only
in
one
age
shall
the
shame
abide
,
but
the
men
of
all
generations
shall
see
,
and
wonder
at
the
vastnesse
of
that
evill
that
is
spread
upon
the
souls
of
sinners
for
ever
and
ever
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
No
night
shall
then
hide
it
,
for
in
those
regions
of
darknesse
where
the
dishonoured
man
shall
dwell
for
ever
,
there
is
nothing
visible
but
the
shame
;
there
is
light
enough
for
that
,
but
darknesse
for
all
things
else
:
and
then
he
shall
reap
the
full
harvest
of
his
shame
;
all
that
for
which
wise
men
scorned
him
,
and
all
that
for
which
God
hated
him
;
all
that
in
which
he
was
a
fool
,
and
all
that
in
which
he
was
malicious
;
that
which
was
publick
,
and
that
which
was
private
;
that
which
fools
applauded
,
and
that
which
himself
durst
not
own
;
the
secrets
of
his
lust
,
and
the
criminall
contrivances
of
his
thoughts
;
the
base
and
odious
circumstances
,
and
the
frequency
of
the
action
,
and
the
partner
of
his
sin
;
all
that
which
troubles
his
conscience
,
and
all
that
he
willingly
forgets
,
shall
be
proclaim'd
by
the
trumpet
of
God
,
by
the
voice
of
an
Archangell
in
the
great
congregation
of
spirits
and
just
men
.
There
is
one
great
circumstance
more
of
the
shame
of
sin
,
which
extremely
enlarges
the
evill
of
a
sinfull
state
,
but
that
is
not
consequent
to
sin
by
a
naturall
emanation
,
but
is
superinduc'd
by
the
just
wrath
of
God
:
and
therefore
is
to
be
consider'd
in
the
third
part
,
which
is
next
to
be
handled
.
3.
When
the
Boeotians
asked
the
Oracle
,
by
what
they
should
become
happy
?
the
answer
was
made
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wicked
and
irreligious
persons
are
prosperous
:
and
they
taking
the
Devill
at
his
word
,
threw
the
inspired
Pythian
,
the
ministring
witch
,
into
the
sea
,
hoping
so
to
become
mighty
in
peace
and
warre
.
The
effect
of
which
was
this
,
The
Devill
was
found
a
lyar
,
and
they
fools
at
first
,
and
at
last
felt
the
reward
of
irreligion
.
For
there
are
to
some
crimes
such
events
,
which
are
not
to
be
expected
from
the
connexion
of
naturall
causes
,
but
from
secret
influences
and
undiscernible
conveyances
;
*
that
a
man
should
be
made
sick
for
receiving
the
holy
Sacrament
unworthily
,
and
blinde
for
resisting
the
words
of
an
Apostle
,
a
preacher
of
the
Lawes
of
Jesus
,
and
dye
suddenly
for
breaking
of
his
vow
,
and
committing
sacriledge
,
and
be
under
the
power
and
scourge
of
an
exterminating
Angell
for
climbing
his
Fathers
bed
,
these
are
things
beyond
the
worlds
Philosophy
.
But
as
in
Nature
,
so
in
Divinity
too
there
are
Sympathies
and
Antipathies
,
effects
which
we
feel
by
experience
,
and
are
forewarned
of
by
revelation
,
which
no
naturall
reason
can
judge
,
nor
any
providence
can
prevent
but
by
living
innocently
,
and
complying
with
the
Commandements
of
God
.
The
rod
of
God
,
which
cometh
not
into
the
lot
of
the
righteous
,
strikes
the
sinning
man
with
sore
strokes
of
veng
eance
.
1.
The
first
that
I
shall
note
is
that
which
I
called
the
aggravation
of
the
shame
of
sin
;
and
that
is
,
an
impossibility
of
being
concealed
in
most
cases
of
heinous
crimes
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
no
man
suppose
that
he
shall
for
ever
hide
his
sin
:
a
single
action
may
be
conveyed
away
under
the
covert
of
an
excuse
or
a
privacy
,
escaping
as
Ulysses
did
the
search
of
Polyphemus
,
and
it
shall
in
time
be
known
that
it
did
escape
,
and
shall
be
discover'd
that
it
was
private
;
that
is
,
that
it
is
so
no
longer
.
But
no
wicked
man
that
dwelt
and
delighted
in
sin
,
did
ever
go
off
from
his
scene
of
unworthinesse
without
a
filthy
character
;
The
black
veile
is
thrown
over
him
before
his
death
,
and
by
some
contingency
or
other
he
enters
into
his
cloud
,
because
few
sins
determine
finally
in
the
thoughts
;
but
if
they
dwell
there
,
they
will
also
enter
into
action
,
and
then
the
thing
discovers
it self
;
or
else
the
injured
person
will
proclaim
it
,
or
the
jealous
man
will
talk
of
it
before
it
's
done
,
or
curious
people
will
inquire
and
discover
,
or
the
spirit
of
detraction
shall
be
let
loose
upon
him
,
and
in
spite
shall
declare
more
then
he
knowes
,
not
more
then
is
true
,
The
Ancients
,
especially
the
Scholars
of
Epicurus
,
beleev'd
that
no
man
could
be
secured
or
quiet
in
his
spirit
from
being
discovered
.
Scelus
aliqua
tutum
,
nulla
securum
tulit
;
They
are
not
secure
even
when
they
are
safe
;
but
are
afflicted
with
perpetuall
jealousies
;
and
every
whisper
is
concerning
them
,
and
all
new
noises
,
are
arrests
to
their
spirits
;
and
the
day
is
too
light
,
and
the
night
is
too
horrid
,
and
both
are
the
most
opportune
for
their
discovery
;
and
besides
the
undiscernible
connexion
of
the
contingencies
of
providence
,
many
secret
crimes
have
been
published
by
dreams
,
and
talkings
in
their
sleep
.
It
is
the
observation
of
Lucretius
,
Multi
de
magnis
per
somnum
rebus
loquuntur
,
Indicióque
sui
facti
persape
fuêre
.
And
what
their
understanding
kept
a
guard
upon
,
their
fancy
let
loose
;
fear
was
the
bars
and
locks
,
but
sleep
became
the
key
to
open
,
even
then
when
all
the
senses
were
shut
,
and
God
rul'd
alone
without
the
choice
and
discourse
of
man
.
And
though
no
man
regards
the
wilder
talkings
of
a
distracted
man
,
yet
it
hath
sometimes
hapned
that
a
delirium
and
a
feaver
,
fear
of
death
,
and
the
intolerable
apprehensions
of
damnation
have
open'd
the
cabinet
of
sin
,
and
brought
to
light
all
that
was
acted
in
the
curtains
of
night
,
Quippe
ubi
se
multis
per
somnia
saepe
loquentes
,
Aut
morbo
delirantes
protrâxe
feruntur
,
Et
celata
diu
in
medium
peccata
dedisse
.
But
there
are
so
many
wayes
of
discovery
,
and
amongst
so
many
,
some
one
does
so
certainly
happen
that
they
are
well
summ'd
up
by
Sophocles
,
by
saying
,
that
time
hears
all
and
tels
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
cloud
may
be
its
roof
and
cover
till
it
passes
over
,
but
when
it
is
driven
by
a
fierce
winde
,
or
runs
fondly
after
the
Sun
,
it
layes
open
a
deformity
,
which
like
an
ulcer
had
a
skin
over
it
,
and
a
pain
within
,
and
drew
to
it
a
heap
of
sorrowes
big
enough
to
run
over
all
its
inclosures
.
Many
persons
have
betrayed
themselves
by
their
own
fears
,
and
knowing
themselves
never
to
be
secure
enough
,
have
gone
to
purge
themselves
of
what
no
body
suspected
them
;
offer'd
an
Apology
,
when
they
had
no
accuser
but
one
within
;
which
like
a
thorn
in
the
flesh
,
or
like
a
word
in
a
fools
heart
,
was
uneasie
till
it
came
out
;
Non
amo
se
nimium
purgitantes
,
when
men
are
over-busie
in
justifying
themselves
,
it
is
a
sign
themselves
think
they
need
it
.
Plutarch
tels
of
a
young
gentleman
that
destroyed
a
swallow's
nest
,
pretending
to
them
that
repreved
him
for
doing
the
thing
,
which
in
their
superstition
the
Creeks
esteemed
so
ominous
,
that
the
little
bird
accused
him
for
killing
his
Father
.
And
to
this
purpose
it
was
that
Solomon
gave
counsell
:
Eccles.
10.
20.
Curse
not
the
King
,
no
not
in
thy
thought
,
nor
the
rich
in
thy
bedchamber
,
for
a
bird
of
the
air
shall
carry
the
voice
,
and
that
that
hath
wings
shall
tell
the
matter
;
Murder
and
treason
have
by
such
strange
wayes
been
revealed
,
as
if
God
had
appointed
an
Angell
president
of
the
revelation
,
and
had
kept
this
in
secret
and
sure
ministry
to
be
as
an
argument
to
destroy
Atheisme
from
the
face
of
the
earth
,
by
opening
the
secrets
of
men
with
this
key
of
providence
.
Intercepting
of
letters
,
mistaking
names
,
false
inscriptions
,
errors
of
messengers
,
faction
of
the
parties
,
fear
in
the
actors
,
horror
in
the
action
,
the
majesly
of
the
person
,
the
restlesnesse
of
the
minde
,
distracted
looks
,
wearinesse
of
the
spirit
,
and
all
under
the
conduct
of
the
Divine
wisdome
,
and
the
Divine
vengeance
,
make
the
covers
of
the
most
secret
sin
transparent
as
a
net
,
and
visible
as
the
Chian
wines
in
the
purest
Crystall
.
For
besides
that
God
takes
care
of
Kings
and
of
the
lives
of
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Homer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
driving
away
evill
from
their
persons
,
and
watching
as
a
Mother
to
keep
gnats
and
flies
from
her
dear
boy
sleeping
in
the
cradle
,
there
are
in
the
machinations
of
a
mighty
mischief
,
so
many
motions
to
be
concentred
,
so
many
wheels
to
move
regularly
,
and
the
hand
that
turns
them
does
so
tremble
,
and
there
is
so
universall
a
confusion
in
the
conduct
,
that
unlesse
it
passes
suddenly
into
act
,
it
will
be
prevented
by
discovery
,
and
if
it
be
acted
it
enters
into
such
a
mighty
horror
,
that
the
face
of
a
man
will
tell
what
his
heart
did
think
,
and
his
hands
have
done
.
And
after
all
,
it
was
seen
and
observed
by
him
that
stood
behinde
the
cloud
,
who
shall
also
bring
every
work
of
darknesse
into
light
in
the
day
of
strange
discoveries
and
fearfull
recompences
:
and
in
the
mean
time
certain
it
is
,
that
no
man
can
long
put
on
a
person
and
act
a
part
,
but
his
evill
manners
will
peep
through
the
corners
of
the
white
robe
,
and
God
will
bring
an
hypocrite
to
shame
even
in
the
eyes
of
men
.
2.
A
second
superinduced
consequent
of
sin
brought
upon
it
by
the
wrath
of
God
,
is
sin
;
when
God
punishes
sin
with
sin
he
is
extreamly
angry
;
for
then
the
punishment
is
not
medicinal
,
but
finall
and
exterminating
;
God
in
that
case
takes
no
care
concerning
him
,
though
he
dies
and
dies
eternally
.
I
do
not
here
speak
of
those
sins
which
are
naturally
consequent
to
each
other
,
as
evill
words
to
evill
thoughts
,
evill
actions
to
evill
words
,
rage
to
drunkennesse
,
lust
to
gluttony
,
pride
to
ambition
;
but
such
which
God
suffers
the
mans
evill
nature
to
be
tempted
to
by
evill
opportunities
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
This
is
the
wrath
of
God
,
and
the
man
is
without
remedy
.
It
was
a
sad
calamity
,
when
God
punished
Davids
adultery
by
permitting
him
to
fall
to
murder
,
and
Solomons
wanton
and
inordinate
love
,
with
the
crime
of
idolatry
,
and
Ananias
his
sacriledge
with
lying
against
the
holy
Ghost
,
and
Judas
his
covetousnesse
with
betraying
his
Lord
,
and
that
betraying
with
despair
,
and
that
despair
with
self-murder
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
One
evill
invites
another
,
and
when
God
is
angry
and
withdrawes
his
grace
,
and
the
holy
Spirit
is
grieved
and
departs
from
his
dwelling
,
the
man
is
left
at
the
mercy
of
the
mercilesse
enemy
,
and
he
shall
receive
him
only
with
variety
of
mischiefs
;
like
Hercules
when
he
had
broken
the
horn
of
Achelous
,
he
was
almost
drown'd
with
the
floud
that
sprung
from
it
;
and
the
evill
man
when
he
hath
pass'd
the
first
scene
of
his
sorrowes
,
shall
be
intic'd
or
left
to
fall
into
another
.
For
it
is
a
certain
truth
,
that
he
who
resists
,
or
that
neglects
to
use
Gods
grace
,
shall
fall
into
that
evill
condition
,
that
when
he
wants
it
most
,
he
shall
have
least
.
It
is
so
with
every
man
;
he
that
hath
the
greatest
want
of
the
grace
of
God
shall
want
it
more
;
if
this
great
want
proceeded
once
from
his
own
sin
.
Habenti
dabitur
,
said
our
blessed
Lord
,
to
him
that
hath
shall
be
given
,
and
he
shall
have
more
abundantly
;
from
him
that
hath
not
shall
be
taken
,
even
that
which
he
hath
.
It
is
a
remarkable
saying
of
David
;
I
have
thought
upon
thy
name
O
Lord
Ps.
119.
55
,
56.
in
the
night
season
,
and
have
kept
thy
Law
;
this
I
had
because
I
kept
thy
Commandements
:
keeping
Gods
Commandements
,
was
rewarded
with
keeping
Gods
Commandements
;
And
in
this
world
God
hath
not
a
greater
reward
to
give
;
for
so
the
soul
is
nourished
unto
life
,
so
it
growes
up
with
the
increase
of
God
,
so
it
passes
onto
a
perfect
man
in
Christ
,
so
it
is
consigned
for
heaven
,
and
so
it
enters
into
glory
;
for
glory
is
the
perfection
of
grace
,
and
when
our
love
to
God
is
come
to
its
state
and
perfection
,
then
we
are
within
the
circles
of
a
Diadem
,
and
then
we
are
within
the
regions
of
felicity
.
And
there
is
the
same
reason
in
the
contrary
instance
.
The
wicked
person
fals
into
sin
,
and
this
he
had
because
he
sinn'd
against
his
maker
.
Tradidit
Deus
eos
in
desideria
cordis
eorum
:
and
it
concerns
all
to
observe
it
;
and
if
ever
we
finde
that
a
sin
succeeds
a
sin
in
the
same
instance
,
it
is
because
we
refuse
to
repent
;
but
if
a
sin
succeeds
a
sin
in
another
instance
,
as
if
lust
followes
pride
,
or
murder
drunkennesse
;
it
is
a
sign
that
God
will
not
give
us
the
grace
of
repentance
:
he
is
angry
at
us
with
a
destructive
fury
,
he
hath
dipt
his
arrowes
in
the
venome
of
the
serpent
,
and
whets
his-sword
in
the
forges
of
hell
;
then
it
is
time
that
a
man
withdraw
his
foot
,
and
that
he
start
back
from
the
preparations
of
an
intolerable
ruine
:
For
though
men
in
this
case
grow
insensible
,
and
that
's
part
of
the
disease
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Chrysostome
,
it
is
the
biggest
part
of
the
evill
that
the
man
feels
it
not
,
yet
the
very
antiperistasis
or
the
contrariety
,
the
very
horror
and
bignesse
of
the
danger
may
possibly
make
a
man
to
contend
to
leap
out
of
the
fire
;
and
sometimes
God
works
a
miracle
,
and
besides
his
own
rule
delights
to
reform
a
dissolute
person
,
to
force
a
man
from
the
grave
,
to
draw
him
against
the
bent
of
his
evill
habits
;
yet
it
is
so
seldome
that
we
are
left
to
consider
,
that
such
persons
are
in
a
desperate
condition
,
who
cannot
be
saved
unlesse
God
is
pleased
to
work
a
miracle
.
3.
Sinne
brings
in
its
retinue
,
fearfull
plagues
and
evill
angels
,
messengers
of
the
displeasure
of
God
,
concerning
which
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
are
enough
of
dead
;
I
mean
the
experience
is
so
great
,
and
the
notion
so
common
,
and
the
examples
so
frequent
,
and
the
instances
so
sad
,
that
there
is
scarce
any
thing
new
in
this
particular
to
be
noted
;
but
something
is
remarkable
,
and
that
is
this
,
that
God
even
when
he
forgives
the
sin
,
does
reserve
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
remains
of
punishment
,
and
those
not
only
to
the
lesse
perfect
,
but
to
the
best
persons
,
that
it
makes
demonstration
,
that
every
sinner
is
in
a
worse
condition
then
he
dreams
of
.
For
consider
;
can
it
be
imagined
that
any
one
of
us
should
escape
better
then
David
did
?
we
have
reason
to
tremble
when
we
remember
what
he
suffered
,
even
when
God
had
seal'd
his
pardon
.
Did
not
God
punish
Zedekiah
with
suffering
his
eyes
to
be
put
out
in
the
house
of
bondage
?
was
not
God
so
angry
with
Valentinian
,
that
he
gave
him
into
his
enemies
hand
to
be
flay'd
alive
?
Have
not
many
persons
been
struck
suddenly
in
the
very
act
of
sin
,
and
some
been
seised
upon
by
the
Devill
and
carryed
away
alive
?
These
are
fearfull
contingencies
:
but
God
hath
been
more
angry
yet
;
rebellion
was
punished
in
Corah
and
his
company
,
by
the
gaping
of
the
earth
,
and
the
men
were
buryed
alive
;
and
Dathan
and
Abiram
were
consumed
with
fire
for
usurping
the
Priests
office
:
But
God
hath
struck
severely
since
that
time
;
and
for
the
prostitution
of
a
Lady
by
the
Spanish
King
,
the
Moors
were
brought
in
upon
his
Kingdome
,
and
rul'd
there
for
700.
years
.
And
have
none
of
us
known
an
excellent
and
good
man
to
have
descended
,
or
rather
to
have
been
thrust
into
a
sin
,
for
which
he
hath
repented
,
which
he
hath
confessed
,
which
he
hath
rescinded
,
and
which
he
hath
made
amends
for
as
he
could
,
and
yet
God
was
so
severely
angry
that
this
man
was
suffered
to
fall
in
so
big
a
calamity
,
that
he
dyed
by
the
hands
of
violence
,
in
a
manner
so
seemingly
impossible
to
his
condition
,
that
it
looked
like
the
biggest
sorrow
that
hath
happened
to
the
sons
of
men
?
But
then
let
us
consider
how
many
and
how
great
crimes
we
have
done
;
and
tremble
to
think
that
God
hath
exacted
so
fearfull
pains
,
and
mighty
punishments
for
one
such
sin
which
we
,
it
may
be
,
have
committed
frequently
.
Our
sin
deserves
as
bad
as
theirs
;
and
God
is
impartial
,
and
we
have
no
priviledge
,
no
promise
of
exemption
,
no
reason
to
hope
it
;
what
then
do
we
think
shall
become
of
this
affair
?
where
must
we
suffer
this
vengeance
?
For
that
it
is
due
,
that
it
is
just
we
suffer
it
,
these
sad
examples
are
a
perfect
demonstration
.
We
have
done
that
for
which
God
thought
flaying
alive
not
to
be
too
big
a
punishment
:
that
for
which
God
hath
smitten
Kings
with
formidable
plagues
;
that
for
which
governments
have
been
changed
,
and
nations
enslaved
,
and
Churches
destroyed
,
and
the
Candlestick
removed
,
and
famines
and
pestilences
have
been
sent
upon
a
whole
Kingdome
;
and
what
shall
become
of
us
?
why
do
we
vainly
hope
it
shall
not
be
so
with
us
?
If
it
was
just
for
these
men
to
suffer
what
they
did
,
then
we
are
at
least
to
expect
so
much
;
and
then
let
us
consider
into
what
a
fearfull
condition
sin
hath
put
us
,
upon
whom
a
sentence
is
read
,
that
we
shall
be
plagued
like
Zedekiah
,
or
Corah
,
or
Dathan
,
or
the
King
of
Spain
,
or
any
other
King
who
,
were
,
for
ought
we
know
,
infinitely
more
innocent
and
more
excellent
persons
then
any
of
us
.
What
will
become
of
us
?
For
God
is
as
just
to
us
as
to
them
:
and
Christ
dyed
for
them
as
well
as
for
us
;
and
they
have
repented
more
then
we
have
done
;
and
what
mercy
can
we
expect
that
they
might
not
hope
for
,
upon
at
least
as
good
ground
as
we
?
Gods
wayes
are
secret
,
and
his
mercies
and
justice
dwell
in
a
great
abysse
;
but
we
are
to
measure
our
expectations
by
revelation
and
experience
.
But
then
what
would
become
of
us
,
if
God
should
be
as
angry
at
our
sin
as
at
Zedekiahs
,
or
King
Davids
?
where
have
we
in
our
body
room
enough
for
so
many
stripes
,
as
our
sin
ought
justly
to
be
punished
withall
?
or
what
security
or
probability
have
we
that
he
will
not
so
punish
us
?
For
I
did
not
represent
this
sad
story
,
as
a
matter
of
possibility
only
,
that
we
may
fear
such
fearfull
strokes
as
we
see
God
lay
upon
sinners
;
but
we
ought
to
look
upon
it
as
a
thing
that
will
come
some
way
or
other
,
and
for
ought
we
know
we
cannot
escape
it
.
So
much
,
and
more
is
due
for
the
sin
,
and
though
Christ
hath
redeemed
our
souls
,
and
if
we
repent
we
shall
not
die
eternally
,
yet
he
hath
no
where
promised
we
shall
not
be
smitten
.
It
was
an
odde
saying
of
the
Devill
to
a
sinner
whom
he
would
fain
have
had
to
despair
;
Me
è
Coelo
ad
Barathrum
demisit
peccatum
,
&
vos
ullum
in
terra
locum
tutum
existimabitis
?
Sin
thrust
me
from
heaven
to
hell
,
and
do
you
think
on
earth
to
have
security
?
Men
use
to
presume
that
they
shall
go
unpunished
;
but
we
see
what
little
reason
we
have
so
to
flatter
and
undoe
our selves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
that
hath
sinn'd
must
look
for
a
Judgement
,
and
how
great
that
is
,
we
are
to
take
our
measures
by
those
sad
instances
of
vengeance
by
which
God
hath
chastised
the
best
of
men
,
when
they
have
committed
but
a
single
sin
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sin
is
damnable
and
destructive
:
and
therefore
as
the
asse
refused
the
barley
which
the
fatted
swine
left
,
perceiving
by
it
he
was
fatted
for
the
slaughter
;
Tuum
libenter
prorsus
appeterem
cibum
,
Phaedrus
.
Nisi
qui
nutritus
illo
est
,
jugulatus
foret
;
we
may
learn
to
avoid
these
vain
pleasures
which
cut
the
throat
after
they
are
swallowed
,
and
leave
us
in
that
condition
that
we
may
every
day
fear
,
lest
that
evill
happen
unto
us
,
which
we
see
fall
upon
the
great
examples
of
Gods
anger
;
and
our
fears
cannot
,
ought
not
at
all
to
be
taken
off
,
but
by
an
effective
,
busie
,
pungent
,
hasty
,
and
a
permanent
repentance
;
and
then
also
but
in
some
proportions
,
for
we
cannot
be
secured
from
temporall
plagues
,
if
we
have
sinn'd
;
no
repentance
can
secure
us
from
all
that
;
nay
Gods
pardon
,
or
remitting
his
finall
anger
,
and
forgiving
the
pains
of
hell
,
does
not
secure
us
here
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
sin
lies
at
the
door
ready
to
enter
in
,
and
rifle
all
our
fortunes
.
1.
But
this
hath
two
appendages
which
are
very
considerable
;
and
the
first
is
,
that
there
are
some
mischiefs
which
are
the
proper
and
appointed
scourges
of
certain
sins
,
and
a
man
need
not
aske
;
Cujus
vulturïs
hoc
erit
cadaver
?
what
vultur
,
what
death
,
what
affliction
shall
destroy
this
sinner
?
The
sin
hath
a
punishment
of
its
own
which
usually
attends
it
,
as
giddinesse
does
a
drunkard
.
He
that
commits
sacriledge
,
is
marked
for
a
vertiginousnesse
and
changeable
fortune
;
Make
them
,
O
my
God
,
like
unto
Psal.
83.
a
wheel
,
of
an
unconstant
state
:
and
we
and
our
fathers
have
seen
it
,
in
the
change
of
so
many
families
,
which
have
been
undone
by
being
made
rich
:
they
took
the
lands
from
the
Church
,
and
the
curse
went
along
with
it
,
and
the
misery
and
the
affliction
lasted
longer
then
the
sin
.
Telling
lies
frequently
hath
for
its
punishment
to
be
given
over
to
believe
a
lye
,
and
at
last
,
that
no
body
shall
beleeve
it
but
himself
;
and
then
the
mischief
is
full
,
he
becomes
a
dishonoured
and
a
baffled
person
.
The
consequent
of
lust
is
properly
shame
;
and
witchcraft
is
still
punished
with
basenesse
,
and
beggery
;
and
oppression
of
widowes
hath
a
sting
,
for
the
tears
of
the
oppressed
are
to
the
oppressour
,
like
the
waters
of
jealousie
,
making
the
belly
to
swell
,
and
the
thigh
to
rot
;
the
oppressor
seldome
dies
in
a
tolerable
condition
:
but
is
remark'd
towards
his
end
with
some
horrible
affliction
.
The
sting
of
oppression
is
darted
as
a
man
goes
to
his
grave
.
In
these
and
the
like
,
God
keeps
a
rule
of
striking
,
In
quo
quis
peccat
,
in
eo
punitur
.
The
Divine
Judgement
did
point
at
the
sin
,
lest
that
be
concealed
by
excuses
,
and
protected
by
affection
,
and
increased
by
passion
,
and
destroy
the
man
by
its
abode
.
For
some
sins
are
so
agreeable
to
the
spirit
of
a
fool
and
an
abused
person
,
because
he
hath
fram'd
his
affections
to
them
,
and
they
comply
with
his
unworthy
interest
,
that
when
God
out
of
an
angry
kindnesse
,
smites
the
man
,
and
punishes
the
sin
,
the
man
does
fearfully
defend
his
beloved
sin
,
as
the
serpent
does
his
head
which
he
would
most
tenderly
preserve
.
But
therefore
God
that
knowes
all
our
tricks
and
devices
,
our
stratagems
to
be
undone
,
hath
therefore
apportioned
out
his
punishments
,
by
analogies
,
by
proportions
,
and
entaile
:
so
that
when
every
sin
enters
into
its
proper
portion
,
we
may
discern
why
God
is
angry
,
and
labour
to
appease
him
speedily
.
2.
The
second
appendage
to
this
consideration
is
this
,
that
there
are
some
states
of
sin
which
expose
a
man
to
all
mischief
,
as
it
can
happen
by
taking
off
from
him
all
his
guards
,
and
defences
;
by
driving
the
good
Spirit
from
him
,
by
stripping
him
of
the
guards
of
Angels
.
But
this
is
the
effect
of
an
habituall
sin
,
a
course
of
an
evill
life
,
and
it
is
called
in
Scripture
,
a
grieving
the
good
Spirit
of
God
.
But
the
guard
of
Angels
is
in
Scripture
only
promised
to
them
that
live
godly
;
The
Angels
of
the
Lord
pitch
their
Psal.
33.
tents
round
about
them
that
fear
him
,
and
delivereth
them
,
said
David
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Hellenists
use
to
call
the
Angels
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
watchmen
;
which
custody
is
at
first
designed
and
appointed
for
all
,
when
by
baptisme
they
give
up
their
names
to
Christ
,
and
enter
into
the
covenant
of
Religion
.
And
of
this
the
Heathen
have
been
taught
something
by
conversation
with
the
Hebrewes
and
Christians
;
unicuique
nostrum
dare
paedagogum
Deum
,
said
Seneca
to
Lucilius
,
non
primarium
,
sed
ex
eorum
numero
,
quos
Ovidius
vocat
ex
plebe
deos
.
There
is
a
guardian
God
assigned
to
every
one
of
us
,
of
the
number
of
those
which
are
of
the
second
order
;
such
are
those
of
whom
David
speaks
,
before
the
Gods
will
I
sing
praise
unto
thee
;
and
it
was
the
doctrine
of
the
Stoicks
,
that
to
every
one
there
was
assigned
a
Genius
and
a
Juno
:
Quamobrem
major
coelitum
populus
etiam
quam
hominum
intelligi
potest
,
quum
singuli
ex
semetipsis
totidem
Deos
faciant
,
Junones
geniosque
adoptando
sibi
,
said
Pliny
.
Every
one
does
adopt
Gods
into
his
family
and
get
a
Gunius
and
a
Juno
of
their
own
,
Junonem
meam
iratam
habeam
;
it
was
the
oath
of
Quartilla
in
Petronius
;
and
Socrates
in
Plato
is
said
to
swear
by
his
Juno
;
though
afterwards
among
the
Romans
it
became
the
womans
oath
,
and
a
note
of
effeminacy
;
But
the
thing
they
aim'd
at
was
this
,
that
God
took
a
care
of
us
below
,
and
sent
a
ministring
spirit
for
our
defence
;
but
that
this
is
only
upon
the
accounts
of
piety
,
they
know
not
.
But
we
are
taught
it
by
the
Spirit
of
God
in
Scripture
.
For
,
the
Angels
are
ministring
spirits
,
sent
forth
to
minister
to
the
good
of
them
who
shal
be
heirs
of
salvation
;
and
concerning
St.
Peter
,
the
faithfull
had
an
opinion
,
that
it
might
be
his
Angell
;
agreeing
to
the
Doctrine
of
our
blessed
Lord
,
who
spake
of
Angels
appropriate
to
his
little
ones
,
to
infants
,
to
those
that
belong
to
him
.
Now
what
God
said
to
the
sons
of
Israel
is
also
true
to
us
Christians
;
Behold
I
send
an
Angell
before
thee
,
beware
of
him
and
obey
his
Exod.
23.
20.
voice
,
provoke
him
not
,
for
he
will
not
pardon
your
trangressions
.
So
that
if
we
provoke
the
Spirit
of
the
Lord
to
anger
by
a
course
of
evill
living
,
either
the
Angell
will
depart
from
us
,
or
if
he
staies
,
he
will
strike
us
.
The
best
of
these
is
bad
enough
,
and
he
is
highly
miserable
,
—
Qui
non
sit
tanto
hoc
custode
securus
,
whom
an
Angell
cannot
defend
from
mischief
,
nor
any
thing
secure
him
from
the
wrath
of
God
.
It
was
the
description
and
character
which
the
Erythrean
Sibyl
gave
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
Gods
appellative
to
be
a
giver
of
excellent
rewards
to
just
and
innocent
persons
:
but
to
assign
to
evill
men
fury
,
wrath
,
and
sorrow
for
their
portion
.
If
I
should
lanch
further
into
this
Dead
sea
,
I
should
finde
nothing
but
horrid
shriekings
,
and
the
skuls
of
dead
men
utterly
undone
.
Fearfull
it
is
to
consider
,
that
sin
does
not
only
drive
us
into
calamity
,
but
it
makes
us
also
impatient
,
and
imbitters
our
spirit
in
the
sufferance
:
*
It
cryes
loud
for
vengeance
,
and
so
torments
men
before
the
time
,
even
with
such
fearfull
outcries
,
and
horrid
alarms
,
that
their
hell
begins
before
the
fire
is
kindled
.
*
It
hinders
our
prayers
,
and
consequently
makes
us
hopelesse
and
helplesse
.
*
It
perpetually
affrights
the
conscience
,
unlesse
by
its
frequent
stripes
it
brings
a
callousnesse
and
an
insensible
damnation
upon
it
.
*
It
makes
us
to
lose
all
that
which
Christ
purchased
for
us
,
all
the
blessings
of
his
providence
,
the
comforts
of
his
spirit
,
the
aids
of
his
grace
,
the
light
of
his
countenance
,
the
hopes
of
his
glory
;
it
makes
us
enemies
to
God
,
and
to
be
hated
by
him
more
then
he
hates
a
dog
;
and
with
a
dog
shall
be
his
portion
to
eternall
ages
;
with
this
only
difference
,
that
they
shall
both
be
equally
excluded
from
heaven
;
but
the
dog
shall
not
,
and
the
sinner
shall
descend
into
hell
;
and
which
is
the
confirmation
of
all
evill
;
for
a
transient
sin
God
shall
inflict
an
eternall
Death
.
Well
might
it
be
said
in
the
words
of
God
by
the
Prophet
,
ponam
Babylonem
in
possessionem
Erinacei
,
Babylon
shall
be
the
possession
of
an
Hedgehog
:
that
's
a
sinners
dwelling
;
incompassed
round
with
thornes
and
sharp
prickles
,
afflictions
and
uneasinesse
all
over
.
So
that
he
that
wishes
his
sin
big
and
prosperous
,
wishes
his
Bee
as
big
as
a
Bull
,
and
his
Hedgehog
like
an
Elephant
;
the
pleasure
of
the
honey
would
not
cure
the
mighty
sting
;
and
nothing
make
recompense
,
or
be
a
good
,
equall
to
the
evill
of
an
eternall
ruine
.
But
of
this
there
is
no
end
.
I
summe
up
all
with
the
saying
of
Publius
Mimus
,
Tolerabilior
est
qui
mori
jubet
quàm
qui
malè
vivere
,
He
is
more
to
be
endured
that
puts
a
man
to
death
,
then
he
that
betrayes
him
into
sin
.
For
the
end
of
this
is
death
eternall
.
Sermon
,
XXII
.
THE
GOOD
and
EVILL
TONGUE
.
Ephes.
4.
29.
Let
no
corrupt
communication
proceed
out
of
your
mouth
,
but
that
which
is
good
to
the
use
of
edifying
,
that
it
may
minister
grace
unto
the
hearers
.
HE
that
had
an
ill
memory
did
wisely
comfort
himselfe
by
reckoning
the
advantages
he
had
by
his
forgetfulnesse
.
For
by
this
means
he
was
hugely
secured
against
malice
,
and
ambition
;
for
his
anger
went
off
with
the
short
notice
and
observation
of
the
injury
;
and
he
saw
himself
unfit
for
the
businesses
of
other
men
,
or
to
make
records
in
his
head
,
&
undertake
to
conduct
the
intrigues
of
affairs
of
a
multitude
,
who
was
apt
to
forget
the
little
accounts
of
his
own
seldom
reading
.
He
also
remembred
this
,
that
his
pleasures
in
reading
books
were
more
frequent
,
while
he
remembred
but
little
of
yesterdays
study
,
and
to
morrow
the
book
is
newes
,
and
with
its
novelties
gives
him
fresh
entertainment
,
while
the
retaining
brain
layes
the
book
aside
,
and
is
full
already
.
Every
book
is
new
to
an
ill
memory
,
and
one
long
book
is
a
Library
,
and
its
parts
return
fresh
as
the
morning
,
which
becomes
a
new
day
,
though
by
the
revolution
of
the
same
sun
.
Besides
these
,
it
brought
him
to
tell
truth
for
fear
of
shame
,
and
in
meer
necessity
made
his
speech
little
and
his
discourses
short
;
because
the
web
drawn
from
his
brain
was
soon
spun
out
,
and
his
fountain
grew
quickly
dry
,
and
left
running
throug●
forgetfulnesse
.
*
He
that
is
not
eloquent
and
faire
spoken
,
hath
some
of
these
comforts
to
plead
in
excuse
of
his
ill
fortune
,
or
defective
nature
.
For
if
he
can
but
hold
his
peace
,
he
shall
be
sure
not
to
be
troublesome
to
his
company
,
not
mark'd
for
lying
,
or
become
tedious
with
multiplicity
of
idle
talk
.
He
shall
be
presumed
wise
,
and
oftentimes
is
so
;
he
shall
not
feel
the
wounds
of
contention
,
nor
be
put
to
excuse
an
ill
taken
saying
,
nor
sigh
for
the
folly
of
an
irrecoverable
word
;
If
his
fault
be
that
he
hath
not
spoken
,
that
can
at
any
time
be
mended
,
but
if
he
sinn'd
in
speaking
,
it
cannot
be
unspoken
again
.
Thus
he
escapes
the
dishonor
of
not
being
believed
,
and
the
trouble
of
being
suspected
;
he
shall
never
fear
the
Sentence
of
Judges
,
nor
the
Decrees
of
Courts
,
high
reproaches
,
or
the
angry
words
of
the
proud
,
the
contradiction
of
the
disputing
man
,
or
the
thirst
of
talkers
.
By
these
and
many
other
advantages
,
he
that
holds
his
peace
,
and
he
that
cannot
speak
,
may
please
themselves
;
and
he
may
at
least
have
the
rewards
and
effects
of
solitarinesse
,
if
he
misses
some
of
the
pleasures
of
society
.
But
by
the
use
of
the
tongue
,
God
hath
distinguished
us
from
beasts
,
and
by
the
well
or
ill
using
it
we
are
distinguished
from
one
another
;
and
therefore
though
silence
be
innocent
as
death
,
harmlesse
as
a
roses
breath
to
a
distant
passenger
,
yet
it
is
rather
the
state
of
death
then
life
;
and
therefore
when
the
Egyptians
sacrificed
to
Harpocrates
their
god
of
Silence
,
in
the
midst
of
their
rites
they
cryed
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Tongue
is
an
Angel
,
good
or
bad
,
that
's
as
it
happens
;
Silence
was
to
them
a
god
,
but
the
Tongue
is
greater
;
it
is
the
band
of
humane
entercourse
,
and
makes
men
apt
to
unite
in
Societies
and
Republicks
;
and
I
remember
what
one
of
the
Ancients
said
,
that
we
are
better
in
the
company
of
a
known
dog
,
then
of
a
man
whose
speech
is
not
known
,
ut
externus
alieno
non
sit
hominis
vice
;
a
stranger
to
a
stranger
in
his
language
,
is
not
as
a
man
to
a
man
;
for
by
voices
and
homilies
,
by
questions
and
answers
,
by
narratives
and
invectives
,
by
counsell
and
reproofe
,
by
praises
and
hymnes
,
by
prayers
and
glorifications
,
we
serve
Gods
glory
,
and
the
necessities
of
men
;
and
by
the
tongue
our
Tables
are
made
to
differ
from
Mangers
,
our
Cities
from
Deserts
,
our
Churches
from
Herds
of
beasts
and
flocks
of
sheep
.
Faith
comes
by
hearing
,
and
hearing
by
the
Word
of
God
,
spoken
by
the
tongues
of
men
and
Angels
;
and
the
blessed
Spirits
in
heaven
cease
not
from
saying
night
and
day
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
song
of
glory
to
him
that
sitteth
on
the
throne
,
and
to
the
Lambe
for
ever
and
ever
;
and
then
our
imployment
shall
be
glorious
as
our
state
,
when
our
tongues
shal
to
eternall
ages
sing
Allelujahs
to
their
Maker
and
Redeemer
;
and
therefore
since
Nature
hath
taught
us
to
speak
,
and
God
requires
it
,
and
our
thankfulnesse
obliges
us
,
and
our
necessities
engage
us
,
and
charity
sometimes
calls
for
it
,
and
innocence
is
to
be
defended
,
and
we
are
to
speak
in
the
cause
of
the
oppressed
,
and
open
our
mouths
in
the
cause
of
God
:
and
it
is
alwayes
a
seasonable
prayer
,
that
God
would
open
our
lips
,
that
our
mouth
may
doe
the
work
of
heaven
,
and
declare
his
praises
,
and
shew
forth
his
glory
;
it
concerns
us
to
take
care
that
nature
be
changed
into
grace
,
necessity
into
choice
,
that
while
we
speak
the
greatnesse
of
God
,
and
minister
to
the
needs
of
our
neighbor
,
and
doe
the
works
of
life
and
religion
,
of
society
and
prudence
,
we
may
be
fitted
to
bear
a
part
in
the
songs
of
Angels
,
when
they
shall
rejoyce
at
the
feast
of
the
marriage
supper
of
the
Lambe
.
But
the
tongue
is
a
fountain
both
of
bitter
waters
and
of
pleasant
;
it
sends
forth
blessing
,
and
cursing
;
it
praises
God
,
and
railes
at
men
;
it
is
sometimes
set
on
fire
,
and
then
it
puts
whole
Cities
in
combustion
;
it
is
unruly
,
and
no
more
to
be
restrained
then
the
breath
of
a
tempest
;
it
is
volatile
and
fugitive
:
reason
should
go
before
it
,
and
when
it
does
not
,
repentance
comes
after
;
it
was
intended
for
an
organ
of
the
divine
praises
,
but
the
Devill
often
playes
upon
it
,
and
then
it
sounds
like
the
Scriech-owle
,
or
the
groans
of
death
;
sorrow
and
shame
,
folly
and
repentance
are
the
notes
,
and
formidable
accents
of
that
discord
.
We
are
all
naturally
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lovers
of
speech
,
more
or
lesse
;
and
God
reproves
it
not
,
provided
that
we
be
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wise
and
materiall
,
usefull
and
prudent
in
our
discourses
.
For
since
speech
is
for
conversation
,
let
it
be
also
charitable
and
profitable
;
let
it
be
without
sin
,
but
not
without
profit
and
grace
to
the
hearers
,
and
then
it
is
as
God
would
have
it
;
and
this
is
the
precept
of
the
text
,
first
telling
us
what
we
should
avoyd
,
and
then
telling
us
what
we
should
pursue
;
what
our
discourse
ought
not
to
be
,
and
2ly
.
what
it
ought
to
be
;
there
being
no
more
variety
in
the
structure
of
the
words
,
I
shall
1.
discourse
of
the
vices
of
the
tongue
;
2.
of
its
duty
and
proper
employment
.
1.
Let
no
corrupt
communication
proceed
out
of
your
mouth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
corrupt
or
filthy
communication
;
so
we
read
it
;
and
it
seems
properly
to
note
such
communication
as
ministers
to
wantonnesse
;
such
as
are
the
Fescennines
of
Ausonius
,
the
excrement
and
spume
of
Martial's
verse
,
and
the
Ephesiaca
of
Xenophon
;
indeed
this
is
such
a
rudenesse
as
is
not
to
be
admitted
into
civill
conversation
;
and
is
wittily
noted
by
the
Apostle
,
charging
that
fornication
should
not
be
once
named
among
them
as
becometh
Saints
;
not
meaning
that
the
vice
should
not
have
its
name
and
filthy
character
,
but
that
nothing
of
it
be
named
,
in
which
it
can
be
tempting
or
offensive
;
nothing
tending
to
it
,
or
teaching
of
it
,
should
be
named
:
we
must
not
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fornication
in
our
talk
;
that
's
such
a
basenesse
,
that
it
not
onely
grieves
the
Divine
Spirit
,
but
dishonors
all
its
channels
and
conveyances
:
the
proper
language
of
the
sin
is
not
fit
to
be
used
so
much
as
in
reproofe
;
and
therefore
I
have
sometimes
wondred
how
it
came
to
passe
,
that
some
of
the
Ancients
,
men
wise
and
modest
,
chaste
and
of
sober
spirits
,
have
faln
into
a
fond
liberty
of
declamation
against
uncleannesse
,
using
such
words
which
bring
that
sin
upon
the
stage
of
fancy
,
and
offend
auriculas
non
calentes
,
sober
and
chaste
eares
.
For
who
can
without
blushing
read
Seneca
describing
the
Looking
glasse
of
Hostius
,
or
the
severe
but
looser
words
of
Persius
,
or
the
reproofes
of
St.
Hierom
himselfe
,
that
great
Patron
of
virginity
,
and
exacter
of
chastity
?
yet
more
then
once
he
reproves
filthy
things
with
unhandsome
language
:
St.
Chrysostome
makes
an
Apology
for
them
that
doe
so
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Homil.
4.
in
ep.
Rom.
you
cannot
profit
the
hearers
unlesse
you
discover
the
filthinesse
,
for
the
withdrawing
the
curtain
is
shame
and
confutation
enough
for
so
great
a
basenesse
;
and
Chirurgeons
care
not
how
they
defile
their
hands
,
so
they
may
doe
profit
to
the
patient
.
And
indeed
there
is
a
materiall
difference
in
the
designe
of
him
that
speaks
;
if
he
speaks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
his
secret
affection
and
private
folly
,
it
is
certainly
intolerable
;
but
yet
if
he
speaks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
a
desire
to
profit
the
hearer
,
and
cure
the
criminall
,
though
it
be
in
the
whole
kinde
of
it
honest
and
well
meant
;
yet
that
it
is
imprudent
,
Irritamentum
Veneris
languentis
&
acris
Divitis
urticae
—
and
not
wholly
to
be
excused
by
the
faire
meaning
,
will
soon
be
granted
by
all
who
know
what
danger
and
infection
it
leaves
upon
the
fancy
,
even
by
those
words
by
which
the
spirit
is
instructed
.
Ab
hâc
scabie
tenemus
ungues
,
it
is
not
good
to
come
near
the
leprosie
,
though
to
cleanse
the
Lepers
skin
.
But
the
word
which
the
Apostle
uses
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
means
more
then
this
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Eupolis
,
and
so
it
signifies
musty
,
rotten
,
and
outworn
with
age
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rusty
peace
,
so
Aristephanes
:
and
according
to
this
acception
of
the
word
,
we
are
forbidden
to
use
all
language
that
is
in
any
sense
corrupted
,
unreasonable
,
or
uselesse
;
language
proceeding
from
our
old
iniquity
,
evill
habits
,
or
unworthy
customes
,
called
in
the
style
of
Scripture
the
remains
of
the
old
man
,
and
by
the
Grecks
,
doting
or
talking
fondly
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
boy
talkes
like
an
old
dotard
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
wicked
,
filthy
,
or
reproachfull
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
thing
that
is
in
its
own
nature
criminall
and
disgracefull
,
any
language
that
ministers
to
mischief
.
But
it
is
worse
then
all
this
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
a
deletery
,
an
extinction
of
all
good
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
a
destruction
,
an
intire
corruption
of
all
Morality
;
and
to
this
sense
is
that
of
Menander
quoted
by
St.
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Evill
words
corrupt
good
manners
.
And
therefore
under
this
word
is
comprised
all
the
evill
of
the
tongue
,
that
wicked
instrument
of
the
unclean
Spirit
,
in
the
capacity
of
all
the
appellatives
.
1.
Here
is
forbidden
the
uselesse
,
vain
,
and
trifling
conversation
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
god
of
Flies
,
so
is
the
Devils
name
,
he
rules
by
these
little
things
,
by
trifles
and
vanity
,
by
idle
and
uselesse
words
,
by
the
entercourses
of
a
vain
conversation
.
2.
The
Devill
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Accuser
of
the
Brethren
,
and
the
calumniating
,
slandering
,
undervaluing
,
detracting
tongue
does
his
work
,
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
second
that
I
named
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Hesychius
;
it
is
slander
,
hatred
,
and
calumny
.
3.
But
the
third
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Devils
worst
appellative
,
the
Destroyer
,
the
dissolute
,
wanton
,
tempting
,
destroying
conversation
;
and
its
worst
instance
of
all
is
flattery
,
that
malicious
cousening
devill
,
that
strengthens
our
friend
in
sin
,
and
ruines
him
from
whom
we
have
received
,
and
from
whom
we
expect
good
.
Of
these
in
order
,
and
first
of
the
trifling
,
vain
,
uselesse
,
and
impertinent
conversation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
no
vain
communication
proceed
out
of
your
mouth
.
1.
The
first
part
of
this
inordination
is
multiloquium
,
talking
too
much
:
concerning
which
,
because
there
is
no
rule
or
just
measure
for
the
quantity
,
and
it
is
as
lawfull
,
and
sometimes
as
prudent
to
tell
a
long
story
as
a
short
,
and
two
as
well
as
one
,
and
sometimes
ten
as
well
as
two
;
all
such
discourses
are
to
take
their
estimate
by
the
matter
,
and
the
end
,
and
can
onely
be
altered
by
their
circumstances
and
appendages
.
Much
speaking
is
sometimes
necessary
,
sometimes
usefull
,
sometimes
pleasant
;
and
when
it
is
none
of
all
this
,
though
it
be
tedious
and
imprudent
,
yet
it
is
not
alwayes
criminall
.
Such
was
the
humour
of
the
Gentleman
Martial
speaks
of
,
he
was
a
good
man
,
and
full
of
sweetnesse
and
justice
and
noblenesse
,
but
he
would
read
his
nonsense
verses
to
all
companies
at
the
publick
games
and
in
private
feasts
,
in
the
baths
,
and
on
the
beds
,
in
publick
and
in
private
,
to
sleeping
and
waking
people
.
Vis
quantum
mali
facias
videre
?
Lib.
3.
ep.
44
Vir
justus
,
probus
,
innocens
timeris
.
Every
one
was
afraid
of
him
,
and
though
he
was
good
,
yet
he
was
not
to
be
endured
:
The
evill
of
this
is
very
considerable
in
the
accounts
of
prudence
,
and
the
effects
and
plaisance
of
conversation
:
and
the
Ancients
described
its
evill
well
by
a
proverbiall
expression
;
for
when
a
sudden
silence
arose
,
they
said
that
Mercury
was
entred
,
meaning
,
that
he
being
their
loquax
numen
,
their
prating
god
,
yet
that
quitted
him
not
,
but
all
men
stood
upon
their
guard
,
and
called
for
aid
and
rescue
,
when
they
were
seised
upon
so
tedious
an
impertinence
.
And
indeed
there
are
some
persons
so
full
of
nothings
,
that
like
the
strait
sea
of
Pontus
they
perpetually
empty
themselves
by
their
mouth
,
making
every
company
or
single
person
they
fasten
on
,
to
be
their
Propontis
;
such
a
one
as
was
Anaximenes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
was
an
Ocean
of
words
,
but
a
drop
of
understanding
.
And
if
there
were
no
more
in
this
then
the
matter
of
prudence
,
and
the
proper
measures
of
civill
conversation
,
it
would
yet
highly
concern
old
men
,
and
young
men
and
women
to
separate
from
their
persons
the
reproach
of
their
sex
and
age
,
that
modesty
of
speech
be
the
Supellex
ejus
〈…〉
.
Comoed
.
Mul●●bre
ingen●um
p●cluvium
.
Acci●s
in
Androme
.
à.
Sola
laboranti
potuit
〈◊〉
Lunae
.
ornament
of
the
youthfull
,
and
a
reserved
discourse
be
the
testimony
of
the
old
mans
prudence
.
Adolescens
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
one
:
a
young
man
is
a
talker
for
want
of
wit
,
and
an
old
man
for
want
of
memory
;
for
while
he
remembers
the
things
of
his
youth
,
and
not
how
often
he
hath
told
them
in
his
old
age
,
he
grows
in
love
with
the
trifles
of
his
youthfull
dayes
,
and
thinks
the
company
must
doe
so
too
;
but
he
canonizes
his
folly
,
and
by
striving
to
bring
reputation
to
his
first
dayes
,
he
loses
the
honor
of
his
last
.
But
this
thing
is
considerable
to
further
issues
;
for
though
no
man
can
say
,
that
much
speaking
is
a
sin
,
yet
the
Scripture
sayes
,
In
multiloquio
peccatum
non
deerit
,
Sin
goes
along
with
it
,
and
is
an
ingredient
in
the
whole
composition
.
For
it
is
impossible
but
a
long
and
frequent
discourse
must
be
served
with
many
passions
,
and
they
are
not
alwayes
innocent
;
for
he
that
loves
to
talke
much
,
must
rem
corradere
,
scrape
materials
together
to
furnish
out
the
scenes
and
long
orations
;
and
some
talke
themselves
into
anger
,
and
some
furnish
out
their
dialogues
with
the
lives
of
others
;
either
they
detract
,
or
censure
;
or
they
flatter
themselves
,
and
tell
their
owne
stories
with
friendly
circumstances
,
and
pride
creeps
up
the
sides
of
the
discourse
;
and
the
man
entertains
his
friend
with
his
owne
Panegyrick
;
or
the
discourse
lookes
one
way
and
rowes
another
,
and
more
mindes
the
designe
then
its
own
truth
;
and
most
commonly
will
be
so
ordered
that
it
shall
please
the
company
,
(
and
that
,
truth
or
honest
plainnesse
seldome
does
)
or
there
is
a
byasse
in
it
,
which
the
more
of
weight
and
transportation
it
hath
,
the
lesse
it
hath
of
ingenuity
.
Non
credo
Auguribus
qui
aureis
rebus
divinant
,
like
Sooth-sayers
,
men
speak
fine
words
to
serve
ends
,
and
then
they
are
not
beleeved
,
or
at
last
are
found
lyars
,
and
such
discourses
are
built
up
to
serve
the
ministeries
or
pleasures
of
the
company
,
but
nothing
else
.
Pride
and
flattery
,
malice
and
spite
,
self-love
and
vanity
,
these
usually
wait
upon
much
speaking
;
and
the
reward
of
it
is
,
that
the
persons
grow
contemptible
and
troublesome
,
they
engage
in
quarrels
,
and
are
troubled
to
answer
exceptions
,
some
will
mistake
them
,
and
some
will
not
beleeve
them
,
and
it
will
be
impossible
that
the
minde
should
be
perpetually
present
to
a
perpetuall
talker
,
but
they
will
forget
truth
and
themselves
,
and
their
own
relations
.
And
upon
this
account
it
is
,
that
the
Doctors
of
the
Primitive
Church
doe
literally
expound
those
minatory
words
of
our
blessed
Saviour
;
Verily
I
say
unto
you
,
of
every
idle
word
that
Matt.
12.
36.
men
shall
speak
,
they
shall
give
account
at
the
day
of
Judgement
.
And
by
idle
words
,
they
understand
,
such
as
are
not
usefull
to
edification
and
instruction
.
So
St.
Basil
,
So
great
is
the
danger
of
an
idle
In
Reg.
brevior
.
word
,
that
though
a
word
be
in
its
owne
kinde
good
,
yet
unlesse
it
be
directed
to
the
edification
of
faith
,
he
is
not
free
from
danger
that
speaks
it
:
To
this
purpose
are
the
words
of
St.
Gregory
;
while
Lib.
7.
Moral
.
the
tongue
is
not
restrained
from
idle
words
,
ad
temeritatem
stultae
increpationis
efferatur
,
it
is
made
wilde
,
or
may
be
brought
forth
to
rashnesse
and
folly
:
And
therein
lies
the
secret
of
the
reproofe
:
A
periculo
liber
non
est
,
&
ad
temeritatem
efferatur
,
the
man
is
not
free
from
danger
,
and
he
may
grow
rash
,
and
foolish
,
and
run
into
crimes
,
whilest
he
gives
his
Tongue
the
reins
,
and
lets
it
wander
,
and
so
it
may
be
fit
to
be
reproved
,
though
in
its
nature
it
were
innocent
.
I
deny
not
but
sometimes
they
are
more
severe
.
St.
Gregory
calls
every
c.
17.
ubi
sup
.
word
vain
or
idle
,
quod
aut
ratione
justae
necessitatis
,
aut
intentione
piae
utilitatis
caret
:
and
St.
Hierom
calls
it
vain
,
quod
sine
utilitatis
in
cap.
12
Matt.
&
loquentis
dicitur
&
audientis
,
which
profits
neither
the
speaker
nor
the
hearer
.
The
same
is
affirmed
by
St.
Chrysostom
[
](A63888-e63670-b)*
*
in
Ps.
118.
,
and
Gregory
Nyssen
[
](A63888-e63700-b)*
*
cap.
1.
upon
Ecclesiastes
,
and
the
same
seems
intimated
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
is
in
some
copies
,
every
word
that
is
idle
or
empty
of
businesse
.
But
for
the
stating
the
case
of
Conscience
,
I
have
these
things
to
say
.
1.
That
the
words
of
our
blessed
Saviour
being
spoken
to
the
Jews
,
were
so
certainly
intended
as
they
best
and
most
commonly
understood
,
and
by
[
vain
]
they
understood
false
or
lying
,
not
uselesse
or
imprudent
;
and
yet
so
though
our
blessed
Saviour
hath
not
so
severely
forbidden
every
empty
,
unsignificant
discourse
,
yet
he
hath
forbidden
every
lie
,
though
it
be
in
genere
bonorum
,
as
St.
Basil's
expression
is
;
that
is
,
though
it
be
in
the
intention
charitable
,
or
in
the
matter
innocent
.
2.
Of
every
idle
word
we
shal
give
account
,
but
yet
so
,
that
sometimes
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
judgment
shall
fall
upon
the
words
,
not
upon
the
persons
;
they
be
hay
and
stubble
,
uselesse
and
impertinent
,
light
and
easie
,
the
fire
shall
consume
them
,
and
himselfe
shall
escape
with
that
losse
;
he
shall
then
have
no
honor
,
no
fair
return
for
such
discourses
,
but
they
shall
with
losse
and
prejudice
be
rejected
and
cast
away
.
3.
If
all
unprofitable
discourses
be
reckoned
for
idle
words
and
put
upon
the
account
,
yet
even
the
capacities
of
profit
are
so
large
and
numerous
,
that
no
man
hath
cause
to
complain
that
his
tongue
is
too
much
restrained
by
this
severity
.
For
in
all
the
wayes
in
which
he
can
doe
himselfe
good
,
or
his
neighbour
,
he
hath
his
liberty
;
he
is
onely
to
secure
the
words
from
being
directly
criminal
,
and
himselfe
from
being
arrested
with
a
passion
,
and
then
he
may
reckon
it
lawfull
even
upon
the
severest
account
to
discourse
freely
,
while
he
can
instruct
,
or
while
he
can
please
his
neighbour
;
Aut
prodesse
solent
,
aut
delectare
—
while
himselfe
gets
a
fair
opinion
and
a
good
name
,
apt
to
serve
honest
and
fair
purposes
;
he
may
discourse
himselfe
into
a
friendship
,
or
help
to
preserve
it
;
he
may
serve
the
works
of
art
or
nature
,
of
businesse
publick
or
private
,
the
needs
of
his
house
,
or
the
uses
of
mankinde
,
he
may
increase
learning
,
or
confirm
his
notices
,
cast
in
his
symbol
of
experience
and
observation
,
till
the
particulars
may
become
a
proverbiall
sentence
and
a
rule
;
he
may
serve
the
ends
of
civility
and
popular
addresses
,
or
may
instruct
his
brother
or
himselfe
,
by
something
which
at
that
time
shall
not
be
reduc'd
to
a
precept
by
way
of
meditation
,
but
is
of
it selfe
apt
at
another
time
to
doe
it
;
he
may
speak
the
praises
of
the
Lord
by
discoursing
of
any
of
the
works
of
creation
,
and
himselfe
or
his
brother
may
afterwards
remember
it
to
that
purpose
;
he
may
counsell
or
teach
,
reprove
or
admonish
,
call
to
minde
a
precept
,
or
disgrace
a
vice
,
reprove
it
by
a
parable
or
a
story
,
by
way
of
Idea
or
witty
representment
;
and
he
that
can
finde
talke
beyond
all
this
,
discourse
that
cannot
become
usefull
in
any
one
of
these
purposes
,
may
well
be
called
a
prating
man
,
and
expect
to
give
account
of
his
folly
in
the
dayes
of
recompense
.
4.
Although
in
this
latitude
a
mans
discourses
may
be
free
and
safe
from
judgement
,
yet
the
man
is
not
,
unlesse
himself
designe
it
to
good
and
wise
purposes
,
not
alwayes
actually
,
but
by
an
habituall
and
generall
purpose
.
Concerning
which
he
may
by
these
measures
best
take
his
accounts
.
1.
That
he
be
sure
to
speak
nothing
that
may
minister
to
a
vice
,
willingly
and
by
observation
.
2.
If
any
thing
be
of
a
suspicious
and
dubious
nature
,
that
he
decline
to
publish
it
.
3.
That
by
a
prudent
morall
care
he
watch
over
his
words
,
that
he
doe
none
of
this
injury
and
unworthinesse
.
4.
That
he
offer
up
to
God
in
his
prayers
all
his
words
,
and
then
look
to
it
,
that
he
speak
nothing
unworthy
to
be
offered
.
5.
That
he
often
interweave
discourses
of
Religion
,
and
glorifications
of
God
,
instructions
to
his
brother
,
and
ejaculations
of
his
owne
,
something
or
other
not
onely
to
sanctifie
the
order
of
his
discourses
,
but
to
call
him
back
into
retirement
and
sober
thoughts
,
lest
he
wander
and
be
carried
off
too
far
into
the
wilde
regions
of
impertinence
;
and
this
Zeno
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
dip
our
tongues
in
understanding
.
In
all
other
cases
the
rule
is
good
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
keep
silence
,
or
speak
Eurip.
something
that
is
better
then
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Isocrates
constantly
enough
to
this
Evangelicall
precept
;
a
seasonable
silence
,
or
a
profitable
discourse
,
choose
you
whether
;
for
whatsoever
cometh
of
more
is
sin
,
or
else
is
folly
at
hand
,
and
will
be
sin
at
distance
.
Lastly
,
5.
This
account
is
not
to
be
taken
by
little
traverses
and
intercourses
of
speech
,
but
by
greater
measures
,
and
more
discernible
portions
,
such
as
are
commensurate
to
valuable
portions
of
time
;
for
however
we
are
pleased
to
throw
away
our
time
,
and
are
weary
of
many
parts
of
it
,
yet
are
impatiently
troubled
when
all
is
gone
,
yet
we
are
as
sure
to
account
for
every
considerable
portion
of
our
time
,
as
for
every
summe
of
money
we
receive
;
and
in
this
it
was
,
that
St.
Bernard
gave
caution
,
Nemo
parvi
aestimet
tempus
quod
in
verbis
consumitur
otiosis
,
Let
no
man
think
Serm.
de
triplici
custodiâ
.
it
a
light
matter
that
he
spend
his
pretious
time
in
idle
words
;
let
no
man
be
so
weary
of
what
flies
away
too
fast
,
and
cannot
be
recalled
,
as
to
use
arts
and
devices
to
passe
the
time
away
in
vanity
,
which
might
be
rarely
spent
in
the
interests
of
eternity
.
Time
is
given
us
to
repent
in
,
to
appease
the
divine
anger
,
to
prepare
for
and
hasten
to
the
society
of
Angels
,
to
stir
up
our
slackned
wills
,
and
enkindle
our
cold
devotions
,
to
weep
for
our
daily
iniquities
,
and
to
sigh
after
,
and
work
for
the
restitution
of
our
lost
inheritance
;
and
the
reward
is
very
inconsiderable
that
exchanges
all
this
for
the
pleasure
of
a
voluble
tongue
:
and
indeed
this
is
an
evill
that
cannot
be
avoyded
by
any
excuse
that
can
be
made
for
words
that
are
in
any
sense
idle
,
though
in
all
senses
of
their
owne
nature
and
proper
relations
they
be
innocent
.
They
are
a
throwing
away
something
of
that
which
is
to
be
expended
for
eternity
,
and
put
on
degrees
of
folly
,
according
as
they
are
tedious
and
expensive
of
time
to
no
good
purposes
.
*
I
shall
not
after
all
this
need
to
reckon
more
of
the
evill
consequent
to
the
vain
and
great
talker
;
but
if
these
already
reckoned
were
not
a
heap
big
enough
,
I
could
easily
adde
this
great
evill
;
that
the
talking
man
makes
himselfe
artificially
deafe
,
being
like
a
man
in
the
steeple
when
the
bells
ring
,
you
talke
to
a
deafe
man
,
though
you
speake
wisely
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eurip.
Good
counsell
is
lost
upon
him
,
and
he
hath
serv'd
all
his
ends
when
he
pours
out
whatsoever
he
took
in
;
for
he
therefore
loaded
his
vessell
that
he
might
pour
it
forth
into
the
sea
.
These
and
many
more
evils
,
and
the
perpetuall
unavoydable
necessity
of
sinning
by
much
talking
,
hath
given
great
advantages
to
silence
,
and
made
it
to
be
esteemed
an
act
of
Discipline
and
great
Religion
.
St.
Romualdus
upon
the
Syrian
mountaine
severely
kept
a
seaven
years
silence
:
and
Thomas
Cantipratensis
tels
of
a
religious
person
in
a
Monastery
in
Brabant
,
that
spake
not
one
word
in
16
years
.
But
they
are
greater
examples
which
Palladius
tels
of
,
Ammona
who
liv'd
with
3000
Brethren
in
so
great
silence
,
as
if
he
were
an
Anachoret
;
but
Theona
was
silent
for
30
years
together
,
and
Johannes
surnamed
Silentiarius
was
silent
for
47
years
.
But
this
morosity
and
sullennesse
is
so
far
from
being
imitable
and
laudable
,
that
if
there
were
no
direct
prevarication
of
any
commands
expressed
or
intimated
in
Scripture
,
yet
it
must
certainly
either
draw
with
it
,
or
be
it self
an
infinite
omission
of
duty
,
especially
in
the
externall
glorifications
of
God
,
in
the
institution
or
advantages
of
others
,
in
thanksgiving
and
publick
offices
,
and
in
all
the
effects
and
emanations
of
spirituall
mercy
.
This
was
to
make
amends
for
committing
many
sins
by
omitting
many
duties
,
and
in
stead
of
digging
out
the
offending
eye
,
to
pluck
out
both
,
that
they
might
neither
see
the
scandall
nor
the
duty
;
for
fear
of
seeing
what
they
should
not
,
to
shut
their
eyes
against
all
light
.
It
was
more
prudent
which
was
reported
of
St.
Gregory
Nazianzen
,
who
made
Silence
an
act
of
Discipline
,
and
kept
it
a
whole
Lent
in
his
religious
retirements
,
cujus
facti
mei
si
causam
quaeris
(
said
he
in
his
account
he
gives
of
it
)
idcircò
à
sermone
prorsus
abstinui
,
ut
sermonibus
meis
moderari
discam
;
I
then
abstained
wholly
,
that
all
the
yeer
after
I
might
be
more
temperate
in
my
talke
.
This
was
in
him
an
act
of
caution
,
but
how
apt
it
was
to
minister
to
his
purpose
of
a
moderated
speech
for
the
future
,
is
not
certaine
;
nor
the
philosophy
of
it
,
and
naturall
efficacy
easie
to
be
apprehended
.
It
was
also
practised
by
way
of
penance
,
with
indignation
against
the
follies
of
the
Tongue
,
and
the
itch
of
prating
,
so
to
chastise
that
petulant
member
,
as
if
there
were
a
great
pleasure
in
prating
,
which
when
it
grew
inordinate
,
it
was
to
be
restrained
and
punished
like
other
lusts
.
I
remember
it
was
reported
of
St.
Paul
the
Hermit
,
Scholar
of
St.
Anthony
,
that
having
once
asked
whether
Christ
or
the
old
Prophets
were
first
,
he
grew
so
ashamed
of
his
foolish
Question
,
that
he
spake
not
a
word
for
3
years
following
:
And
Sulpitius
,
as
St.
Hierom
reports
of
him
,
being
deceived
by
the
Pelagians
,
spoke
some
fond
things
,
and
repenting
of
it
,
held
his
tongue
till
his
dying
day
,
ut
peccatum
quod
loquendo
contraxerat
tacendo
penitùs
emendaret
.
Though
the
pious
minde
is
in
such
actions
highly
to
be
regarded
,
yet
I
am
no
way
perswaded
of
the
prudence
of
such
a
deadnesse
and
Libitinarian
Religion
;
Murmuracum
secum
&
rabiosa
silentia
rodunt
,
so
such
importune
silence
was
called
,
and
understood
to
be
a
degree
of
stupidity
and
madnesse
;
for
so
Physicians
among
the
signes
of
that
disease
in
dogs
,
place
their
not
barking
;
and
yet
,
although
the
excesse
and
unreasonablenesse
of
this
may
be
well
chastised
by
such
a
severe
reproofe
,
yet
it
is
certaine
,
in
silence
there
is
wisdome
,
and
there
may
be
deep
religion
.
So
Aretaeus
describing
the
life
of
a
studious
man
,
among
others
,
he
inserts
this
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
colour
,
pale
and
wise
,
when
they
are
young
,
and
by
reason
of
their
knowledge
,
silent
as
Mutes
,
and
dumb
as
the
Seriphian
frogs
.
And
indeed
it
is
certaine
,
great
knowledge
,
if
it
be
without
vanity
,
is
the
most
severe
bridle
of
the
Tongue
.
For
so
have
I
heard
that
all
the
noyses
and
prating
of
the
poole
,
the
croaking
of
frogs
and
toads
is
hushed
and
appeased
upon
the
instant
of
bringing
upon
them
the
light
of
a
candle
or
torch
.
Every
beam
of
reason
and
ray
of
knowledge
checks
the
dissolutions
of
the
Tongue
.
But
,
ut
quisque
contemptissimus
&
maximè
ludibrio
est
,
it
a
solutissimae
linguae
est
,
said
Seneca
,
Every
man
as
he
is
a
fool
and
contemptible
,
so
his
tongue
is
hanged
loose
,
being
like
a
bell
,
in
which
there
is
nothing
but
tongue
and
noise
.
Silence
therefore
is
the
cover
of
folly
,
or
the
effect
of
wisdome
;
but
it
is
also
religious
,
and
the
greatest
mystick
rites
of
any
institution
are
ever
the
most
solemn
and
the
most
silent
;
the
words
in
use
are
almost
made
Synonymous
;
There
was
silence
made
in
heaven
for
a
while
,
said
St.
John
,
who
noted
it
upon
occasion
of
a
great
solemnity
,
and
mysterious
worshippings
or
revelations
to
be
made
there
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
of
the
gods
is
within
,
said
Telemachus
,
upon
occasion
of
which
his
Father
reproved
his
talking
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Be
thou
also
silent
and
say
little
,
let
thy
soule
be
in
thy
hand
,
and
under
command
,
for
this
is
the
rite
of
the
gods
above
.
And
I
remember
that
when
Aristophanes
describes
the
Religion
in
the
Temple
of
Esculapius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Plu●us
.
Priest
commanded
great
silence
when
the
mysteriousnesse
was
nigh
;
and
so
among
the
Romanes
,
Ite
igitur
pueri
,
linguis
animisque
faventes
,
Sertaque
delubris
&
farra
imponite
cultris
.
But
now
although
silence
is
become
religious
,
and
is
wise
and
reverend
,
and
severe
,
and
safe
,
and
quiet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Hippocrates
affirms
of
it
,
without
thirst
,
and
trouble
,
and
anguish
;
yet
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
must
be
seasonable
,
and
just
,
not
commenced
upon
chance
or
humour
,
not
sullen
and
ill-natur'd
,
not
proud
and
full
of
fancy
,
not
pertinacious
and
dead
,
not
mad
and
uncharitable
,
nam
sic
etiam
tacuisse
nocet
.
He
that
is
silent
in
a
publick
joy
hath
no
portion
in
the
festivity
,
or
no
thankfulnesse
to
him
that
gave
the
cause
of
it
.
And
though
of
all
things
in
the
world
,
a
prating
Religion
,
and
much
talke
in
holy
things
does
most
profane
the
mysteriousnesse
of
it
,
and
dismantles
its
regards
,
and
makes
cheap
its
reverence
,
and
takes
off
fear
and
awfulnesse
,
and
makes
it
loose
and
garish
like
the
laughters
of
drunkennesse
,
yet
even
in
Religion
there
are
seasons
to
speak
;
and
it
was
sometimes
pain
and
grief
to
David
to
be
silent
;
But
yet
,
although
tedious
and
dead
silence
hath
not
a
just
measure
of
praise
and
wisdome
;
yet
the
worst
silence
of
a
religious
person
is
more
tolerable
and
innocent
,
then
the
usuall
pratings
of
the
looser
and
foolish
men
.
Pone
Domine
custodiam
ori
meo
&
ostium
circumstantiae
lab●is
meis
,
said
David
,
Put
a
guard
O
Lord
unto
my
mouth
,
and
a
dore
unto
my
lips
;
upon
which
St.
Gregory
said
well
,
Non
parietem
,
sed
ostium
petit
,
quod
viz.
aperitur
&
clauditur
;
he
did
not
ask
for
a
wall
,
but
for
a
dore
;
a
dore
that
might
open
and
shut
:
and
it
were
well
it
were
so
indeed
.
Labia
tua
sicut
vitta
coccinea
,
so
Christ
commends
his
Spouse
in
the
Canticles
;
Thy
lips
are
like
a
scarlet
hair-lace
,
that
is
tyed
up
with
modesty
from
folly
and
dissolution
.
For
however
that
few
people
offend
in
silence
and
keeping
the
dore
shut
too
much
,
yet
in
opening
it
too
hastily
,
and
speaking
too
much
and
too
foolishly
,
no
man
is
without
a
load
of
guiltynesse
,
and
some
mouths
like
the
gates
of
death
Noctes
atque
dies
patent
—
are
open
night
and
day
,
and
he
who
is
so
cannot
be
innocent
:
It
is
said
of
Cicero
,
he
never
spake
a
word
which
himself
would
fain
have
recalled
,
he
spake
nothing
that
repented
him
.
St.
Austin
in
his
7.
Ep.
to
Marcellinus
sayes
,
it
was
the
saying
of
a
fool
and
a
sot
,
not
of
a
wise
man
,
and
yet
I
have
read
the
same
thing
to
have
been
spoken
by
the
famous
Abbat
Pambo
in
the
Primitive
Church
;
and
if
it
could
be
well
said
of
this
man
who
was
sparing
and
severe
in
talke
,
it
is
certain
it
could
not
be
said
of
the
other
,
who
was
a
talking
bragging
person
.
SERMON
,
XXIII
.
Part
II.
THe
consideration
hitherto
hath
been
of
the
immoderation
and
generall
excesse
in
speaking
without
descending
to
particular
cases
:
but
because
it
is
a
principle
and
parent
of
much
evill
,
it
is
with
great
caution
to
be
cured
,
and
the
evill
consequents
will
quickly
disband
.
But
when
we
draw
neer
to
give
counsell
,
we
shall
finde
that
upon
a
talking
person
scarce
any
medicine
will
stick
.
1.
Plutarch
advises
that
such
men
should
give
themselves
to
writing
,
that
making
an
issue
in
the
arme
,
it
should
drain
the
flouds
of
the
head
;
supposing
that
if
the
humour
were
any
way
vented
,
the
tongue
might
be
brought
to
reason
.
But
the
experience
of
the
world
hath
confuted
this
;
and
when
Ligurinus
had
writ
a
Poem
,
he
talked
of
it
to
all
companies
he
came
in
;
But
however
,
it
can
be
no
hurt
to
try
,
for
some
have
been
cured
of
bleeding
at
the
nose
,
by
opening
a
vein
in
the
arm
.
2.
Some
advise
,
that
such
persons
should
keep
company
with
their
betters
,
with
grave
,
and
wise
,
and
great
persons
,
before
whom
men
doe
not
usually
bring
forth
all
,
but
the
better
parts
of
their
discourse
,
and
this
is
apt
to
give
assistance
by
the
help
of
modesty
;
and
might
doe
well
if
men
were
not
apt
to
learn
to
talk
more
in
the
society
of
the
aged
,
and
out
of
a
desire
to
seem
wise
and
knowing
,
be
apt
to
speak
before
their
opportunity
.
3.
Consideration
of
the
dangers
and
consequent
evills
hath
some
efficacy
in
nature
to
restrain
our
looser
talkings
,
by
the
help
of
fear
and
prudent
apprehensions
.
Aelian
tels
of
the
geese
flying
over
the
mountain
Taurus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
for
fear
of
Eagles
nature
hath
taught
them
to
carry
stones
in
their
mouths
,
till
they
be
past
their
danger
;
care
of
our selves
,
desire
of
reputation
,
appetites
of
being
believed
,
love
of
societies
and
faire
complyances
,
fear
of
quarrels
and
misinterpretation
,
of
lawsuits
and
affronts
,
of
scorne
and
contempt
,
of
infinite
sins
,
and
consequently
the
intolerable
wrath
of
God
,
these
are
the
great
endearments
of
prudent
and
temperate
speech
.
4.
Some
advise
that
such
persons
should
change
their
speech
into
businesse
and
action
:
and
it
were
well
if
they
chang'd
it
into
any
good
thing
,
for
then
the
evill
were
cured
;
but
action
and
businesse
is
not
the
cure
alone
,
unlesse
we
adde
solitarinesse
;
for
the
experience
of
this
last
age
hath
made
us
to
feel
,
that
companies
of
working
people
have
nurs'd
up
a
strange
Religion
;
the
first
,
second
,
and
third
part
of
which
is
talking
and
folly
,
save
onely
that
mischief
,
and
pride
,
and
fighting
came
in
the
retinue
.
But
he
that
works
and
works
alone
,
he
hath
imployment
,
and
no
opportunity
.
But
this
is
but
a
cure
of
the
symptome
and
temporary
effect
;
but
the
disease
may
remain
yet
.
Therefore
,
5.
Some
advise
that
the
businesse
and
imployment
of
the
Tongue
be
changed
into
Religion
,
and
if
there
be
a
pruritus
or
itch
of
talking
,
let
it
be
in
matters
of
Religion
,
in
prayers
and
pious
discourses
,
in
glorifications
of
God
,
and
the
wise
sayings
of
Scripture
and
Holy
men
;
this
indeed
will
secure
the
material
part
,
and
make
that
the
discourses
in
their
nature
shall
be
innocent
.
But
I
fear
this
cure
will
either
be
improper
,
or
unsufficient
.
For
in
prayers
,
multitude
of
words
is
sometime
foolish
,
very
often
dangerous
,
and
of
all
things
in
the
world
we
must
be
carefull
we
bring
not
to
God
the
sacrifice
of
fooles
;
and
the
talking
much
of
the
things
of
Scripture
hath
ministred
often
to
vanity
,
and
divisions
.
But
therefore
whoever
will
use
this
remedy
must
never
dwell
long
upon
any
one
instance
,
but
by
variety
of
holy
duties
entertaine
himselfe
;
for
he
may
easily
exceed
his
rule
in
any
thing
,
but
in
speaking
honorably
of
God
,
and
in
that
let
him
enlarge
himselfe
as
he
can
;
he
shall
never
come
to
equall
,
much
lesse
to
exceed
that
which
is
infinite
.
6.
But
some
men
will
never
be
cured
without
a
Canker
or
a
Squinsie
;
and
such
persons
are
taught
by
all
men
what
to
doe
,
for
if
they
would
avoyd
all
company
,
as
willingly
as
company
avoyds
them
,
they
might
quickly
have
a
silence
great
as
midnight
,
and
prudent
as
the
Spartan
brevity
.
But
Gods
grace
is
sufficient
to
all
that
will
make
use
of
it
;
and
there
is
no
way
for
the
cure
of
this
evill
,
but
the
direct
obeying
of
a
counsel
,
and
submitting
to
the
precept
,
and
fearing
the
divine
threatning
;
alwayes
remembring
,
that
of
every
word
a
man
speaks
,
he
shall
give
account
at
the
day
of
Judgement
:
I
pray
God
shew
us
all
a
mercy
in
that
day
,
and
forgive
us
the
sins
of
the
Tongue
.
Amen
.
Citò
lutum
colligit
amnis
exundans
,
said
St.
Ambrose
,
Let
your
language
be
restrained
within
its
proper
channels
and
measures
,
for
if
the
river
swels
over
the
banks
,
it
leaves
nothing
but
dirt
and
filthinesse
behinde
;
and
besides
the
great
evills
and
mischiefs
of
a
wicked
tongue
,
the
vain
tongue
,
and
the
trifling
conversation
hath
some
proper
evils
;
1.
Stultiloquium
,
or
speaking
like
a
fool
:
2.
Scurrilitas
,
or
immoderate
and
absurd
jesting
:
3.
And
revealing
secrets
.
1.
Concerning
Stultiloquy
,
it
is
to
be
observed
that
the
Masters
of
spirituall
life
meane
not
,
the
talke
and
uselesse
babble
of
weak
and
ignorant
persons
;
because
in
their
proportion
they
may
serve
their
little
mistaken
ends
of
civility
and
humanity
,
as
seemingly
to
them
,
as
the
strictest
and
most
observed
words
of
the
wiser
;
if
it
be
their
best
,
their
folly
may
be
pityed
,
but
not
reproved
,
and
to
them
there
is
no
caution
to
be
added
,
but
that
it
were
well
if
they
would
put
the
bridle
into
the
hands
of
another
,
who
may
give
them
check
when
themselves
cannot
;
and
no
wisdome
can
be
required
or
usefull
to
them
,
but
to
suspect
themselves
and
choose
to
be
conducted
by
another
.
For
so
the
little
birds
and
laborious
bees
,
who
having
no
art
and
power
of
contrivance
,
no
distinction
of
time
,
or
foresight
of
new
necessities
,
yet
being
guided
by
the
hand
,
and
counsel'd
by
the
wisdome
of
the
supreme
power
,
their
Lord
,
and
ours
,
doe
things
with
greater
nicenesse
and
exactnesse
of
art
,
and
regularity
of
time
,
and
certainty
of
effect
,
then
the
wise
Counsellour
,
who
standing
at
the
back
of
the
Princes
chaire
,
guesses
imperfectly
,
and
counsels
timorously
,
and
thinks
by
interest
,
and
determines
extrinsecall
events
by
inward
and
unconcerning
principles
;
because
these
have
understanding
,
but
it
is
lesse
then
the
infinity
of
accidents
and
contingences
without
;
but
the
other
having
none
,
are
wholly
guided
by
him
that
knows
and
determines
all
things
:
So
it
is
in
the
imperfect
designes
and
actions
and
discourses
of
weaker
people
;
if
they
can
be
rul'd
by
an
understanding
without
,
when
they
have
none
within
,
they
shall
receive
this
advantage
,
that
their
owne
passions
shall
not
transport
their
mindes
,
and
the
divisions
and
weaknesse
of
their
owne
sense
and
notices
shall
not
make
them
uncertaine
,
and
indeterminate
;
and
the
measures
they
shall
walke
by
,
shall
be
disinterest
and
even
,
and
dispassionate
,
and
full
of
observation
.
But
that
which
is
here
meant
by
Stultiloquy
,
or
foolish
speaking
,
is
the
Lubricum
verbi
,
as
St.
Ambrose
calls
it
,
the
slipping
with
the
tongue
,
which
prating
people
often
suffer
,
whose
discourses
betray
the
vanity
of
their
spirit
,
and
discover
the
hidden
man
of
the
heart
.
For
no
prudence
is
a
sufficient
guard
,
or
can
alwayes
stand
in
excubiis
still
watching
,
when
a
man
is
in
perpetuall
flouds
of
talke
;
for
prudence
attends
after
the
manner
of
an
Angels
ministery
;
it
is
dispatched
on
messages
from
God
,
and
drives
away
enemies
,
and
places
guards
,
and
calls
upon
the
man
to
awake
,
and
bids
him
send
out
spies
and
observers
,
and
then
goes
about
his
own
ministeries
above
:
but
an
Angell
does
not
sit
by
a
man
,
as
a
nurse
by
the
babies
cradle
,
watching
every
motion
and
the
lighting
of
a
flie
upon
the
childes
lip
:
and
so
is
prudence
;
it
gives
us
rules
and
proportions
cut
our
measures
,
and
prescribes
us
cautions
,
and
by
generall
influences
orders
our
particulars
;
but
hee
that
is
given
to
talke
cannot
be
secured
by
all
this
;
the
emissions
of
his
tongue
are
beyond
the
generall
figures
and
lines
of
rule
;
and
he
can
no
more
be
wise
in
every
period
of
a
long
and
running
talke
,
then
a
Lutenist
can
deliberate
and
make
every
motion
of
his
hand
by
the
division
of
his
notes
,
to
be
chosen
and
distinctly
voluntary
.
And
hence
it
comes
that
at
every
corner
of
the
mouth
a
folly
peeps
out
,
or
a
mischiefe
creeps
in
.
A
little
pride
and
a
great
deale
of
vanity
will
soon
escape
,
while
the
man
mindes
the
sequel
of
his
talke
,
and
not
that
uglinesse
of
humour
which
the
severe
man
that
stood
by
,
did
observe
,
and
was
ashamed
of
.
Doe
not
many
men
talke
themselves
into
anger
,
skrewing
up
themselves
with
dialogues
and
fancy
,
till
they
forget
the
company
and
themselves
?
and
some
men
hate
to
be
contradicted
,
or
interrupted
,
or
to
be
discovered
in
their
folly
;
and
some
men
being
a
little
conscious
,
and
not
striving
to
amend
it
by
silence
,
they
make
it
worse
by
discourse
;
a
long
story
of
themselves
,
a
tedious
praise
of
another
collaterally
to
do
themselves
advantage
,
a
declamation
against
a
sin
to
undoe
the
person
,
or
oppresse
the
reputation
of
their
neighbour
,
unseasonable
repetition
of
that
which
neither
profits
nor
delights
,
trifling
contentions
about
a
goats
beard
,
or
the
blood
of
an
oyster
,
anger
and
animosity
,
spite
and
rage
,
scorn
and
reproach
begun
upon
Questions
,
which
concern
neither
of
the
litigants
,
fierce
disputations
,
strivings
for
what
is
past
,
and
for
what
shall
never
be
,
these
are
the
events
of
the
loose
and
unwary
tongue
;
which
are
like
flies
and
gnats
upon
the
margent
of
a
poole
,
they
doe
not
sting
like
an
Aspic
,
or
bite
deep
as
a
Bear
,
yet
they
can
vex
a
man
into
a
feaver
and
impatience
,
and
make
him
uncapable
of
rest
and
counsel
.
2.
The
second
is
Scurrility
,
or
foolish
jesting
.
This
the
Apostle
so
joyns
with
the
former
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
foolish
speaking
and
jestings
Ephes.
1.
4
,
5.
which
are
not
convenient
]
that
some
think
this
to
be
explicative
of
the
other
,
and
that
St.
Paul
using
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
all
men
before
his
time
used
in
a
good
sense
)
meanes
not
that
which
indeed
is
witty
and
innocent
,
pleasant
and
apt
for
institution
,
but
that
which
fooles
and
Parasites
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
indeed
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
they
called
facetiousnesse
and
pleasant
wit
,
is
indeed
to
all
wise
persons
a
meer
Stultiloquy
,
or
talking
like
a
foole
;
and
that
kinde
of
jesting
is
forbidden
.
And
indeed
I
am
induc'd
fully
to
this
understanding
of
St.
Pauls
words
by
the
conjunctive
particle
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
he
uses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
filthinesse
,
and
[
foolish
talking
,
or
jesting
]
just
as
in
the
succeeding
verse
he
joynes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
uncleannesse
(
so
we
read
it
)
or
covetousnesse
;
one
explicates
the
other
,
for
by
covetousnesse
is
meant
any
defraudation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fraudator
,
so
St.
Cyprian
renders
it
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
St.
Hierom
derives
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
take
more
then
a
man
should
;
and
therefore
when
St.
Paul
said
,
Let
no
man
circumvent
his
brother
in
any
matter
,
he
expounds
it
of
adultery
;
and
in
this
very
place
he
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
stuprum
,
lust
;
and
indeed
it
is
usuall
in
Scripture
,
that
Covetousnesse
being
so
universall
,
so
originall
a
crime
,
such
a
prolisick
sin
,
be
called
by
all
the
names
of
those
sins
by
which
it
is
either
punished
,
or
to
which
it
tempts
,
or
whereby
it
is
nourished
;
and
as
here
it
is
called
uncleannesse
or
corruption
;
so
in
another
place
it
is
called
idolatry
.
But
to
returne
;
This
jesting
which
St.
Paul
reproves
,
is
a
direct
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
jesting
of
Mimics
and
Players
,
that
of
the
foole
in
the
play
,
which
in
those
times
,
and
long
before
,
and
long
after
,
were
of
that
licentiousnesse
that
they
would
abuse
Socrates
or
Aristides
:
and
because
the
rabble
were
the
laughers
,
they
knew
how
to
make
them
roare
aloud
with
a
slovenly
and
wanton
word
,
when
they
understood
not
the
salt
and
ingenuity
of
a
witty
and
usefull
answer
,
or
reply
;
as
is
to
be
seen
in
the
intertextures
of
Aristophanes
Comedies
.
But
in
pursuance
of
this
of
St.
Paul
,
the
Fathers
of
the
Church
have
been
very
severe
in
their
censures
of
this
liberty
.
St.
Ambrose
forbids
all
.
Non
solùm
Lil.
de
Offic.
profusos
,
sed
etiam
omnes
jocos
declinandos
arbitror
;
Not
onely
the
looser
jestings
,
but
even
all
are
to
be
avoyded
:
Nay
,
licèt
interdum
joca
honesta
&
suavia
sint
,
tamen
ab
Ecclesiâ
horrent
regulâ
,
the
Church
allowes
them
not
,
though
they
be
otherwise
honest
and
pleasant
;
for
how
can
we
use
those
things
we
finde
not
in
holy
Scriptures
?
St.
Basil
gives
reason
for
this
severity
;
jocus
facit
animam
remissam
&
erga
pracepta
Dei
negligentem
;
and
indeed
that
cannot
be
denyed
;
those
persons
whose
soules
are
dispersed
and
ungathered
by
reason
of
a
wanton
humour
of
intemperate
jesting
,
are
apt
to
be
trifling
in
their
Religion
.
St.
Hierom
is
of
the
same
opinion
,
and
adds
a
commandement
of
a
full
In
ep.
ad
Ephes.
authority
,
if
at
least
the
record
was
right
;
for
he
quotes
a
saying
of
our
blessed
Saviour
out
of
the
Gospel
of
the
Nazarens
,
Nunquam
laett
sitis
nisi
cum
fratrem
vestrum
in
charitate
videritis
,
Never
be
merry
but
when
you
see
your
brother
in
charity
:
and
when
you
are
merry
,
St.
James
hath
appointed
a
proper
expression
of
it
;
and
a
fair
entertainment
to
the
passion
;
If
any
man
be
merry
,
let
him
sing
Psalmes
.
But
St.
Bernard
who
is
also
strict
in
this
particular
,
yet
he
addes
the
temper
.
Though
jesting
be
not
fit
for
a
Christian
,
interdum
tamen
si
incidant
,
ferendae
fortassis
,
referendae
nunquam
:
magis
interveniendum
cautè
&
prudentèr
nugacitati
:
If
they
seldome
happen
,
they
are
to
be
borne
,
but
never
to
be
returned
and
made
a
businesse
of
;
but
we
must
rather
interpose
warily
and
prudently
to
hinder
the
growth
and
progresse
of
the
trifle
.
But
concerning
this
case
of
conscience
,
we
are
to
remember
,
these
holy
persons
found
jesting
to
be
a
trade
;
such
were
the
Vide
St.
Chrysostom
.
homil.
6.
in
Matth.
ridicularii
among
the
Romanes
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Greeks
;
and
this
trade
besides
its
own
unworthinesse
,
was
mingled
with
infinite
impieties
;
and
in
the
institution
,
and
in
all
the
circumstances
of
its
practise
,
was
not
onely
against
all
prudent
severity
,
but
against
modesty
and
chastity
,
and
was
a
licence
in
disparagement
of
vertue
;
and
the
most
excellent
things
and
persons
were
by
it
undervalued
;
that
in
this
throng
of
evill
circumstances
finding
a
humour
placed
,
which
without
infinite
warinesse
could
never
pretend
to
innocence
,
it
is
no
wonder
they
forbad
all
;
and
so
also
did
St.
Paul
upon
the
same
account
.
And
in
the
same
state
of
reproofe
to
this
day
,
are
all
that
doe
as
they
did
:
such
as
are
professed
jesters
,
people
that
play
the
foole
for
money
,
whose
employment
and
study
is
to
unclothe
themselves
of
the
covers
of
reason
,
or
modesty
,
that
they
may
be
laugh'd
at
.
And
let
it
be
considered
,
how
miserable
every
sinner
is
,
if
he
does
not
deeply
and
truely
repent
;
and
when
the
man
is
wet
with
teares
and
covered
with
sorrow
,
crying
out
mightily
against
his
sins
,
how
ugly
will
it
look
when
this
is
remembred
the
next
day
that
he
playes
the
foole
,
and
raises
his
laughter
louder
then
his
prayers
and
yesterdayes
groans
,
for
no
interest
but
that
he
may
eat
?
A
Penitent
and
a
Jester
is
like
a
Grecian
piece
of
money
,
on
which
were
stamped
a
Helena
on
one
side
and
a
Hecuba
on
the
other
,
a
Rose
and
a
deadly
Aconite
,
a
Paris
and
an
Aesop
,
nothing
was
more
contrary
;
and
upon
this
account
this
folly
was
reproved
by
St.
Hierom
,
Verum
&
haec
à
sanctis
viris
penitùs
vbi
supra
.
propellenda
,
quibus
magis
convenit
flere
atque
lugere
;
Weeping
and
penitentiall
sorrow
,
and
the
sweet
troubles
of
pity
and
compassion
become
a
holy
person
,
much
better
then
a
scurrilous
tongue
.
But
the
whole
state
of
this
Question
is
briefly
this
.
1.
If
j●sting
be
unseasonable
,
it
is
also
intolerable
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
If
it
be
immoderate
it
is
criminall
,
and
a
little
thing
here
makes
the
excesse
;
it
is
so
in
the
confines
of
folly
,
that
as
soon
as
it
is
out
of
dores
it
is
in
the
regions
of
sin
.
3.
If
it
be
in
an
ordinary
person
,
it
is
dangerous
;
but
if
in
an
eminent
,
a
consecrated
,
a
wise
,
and
extraordinary
person
,
it
is
scandalous
.
Inter
saeculares
nugae
sunt
,
in
ore
Sacerdotis
blasphemiae
;
so
St.
Bernard
.
4.
If
the
matter
be
not
of
an
indifferent
nature
,
it
becomes
sinfull
by
giving
countenance
to
a
vice
,
or
making
vertue
to
become
ridiculous
.
5.
If
it
be
not
watcht
that
it
complies
with
all
that
heare
,
it
becomes
offensive
and
injurious
.
6.
If
it
be
not
intended
to
fair
and
lawfull
purposes
,
it
is
sowre
in
the
using
.
7.
If
it
be
frequent
,
it
combines
and
clusters
into
a
formall
sinne
.
8.
If
it
mingles
with
any
sin
,
it
puts
on
the
nature
of
that
new
unworthinesse
,
beside
the
proper
uglynesse
of
the
thing
it selfe
;
and
after
all
these
,
when
can
it
be
lawfull
or
apt
for
Christian
entertainment
?
The
Ecclesiasticall
History
reports
that
many
jests
passed
between
St.
Anthony
the
Father
of
the
Hermits
,
and
his
Scholar
St.
Paul
;
and
St.
Hilarion
is
reported
to
have
been
very
pleasant
,
and
of
a
facete
,
sweet
,
and
more
lively
conversation
;
and
indeed
plaisance
,
and
joy
,
and
a
lively
spirit
,
and
a
pleasant
conversation
,
and
the
innocent
caresses
of
a
charitable
humanity
,
is
not
forbidden
;
plenum
tamen
suavitatis
&
gratiae
sermonem
non
esse
indecorum
,
St.
Ambrose
affirmed
;
and
here
in
my
text
our
conversation
is
commanded
to
be
such
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
may
minister
grace
,
that
is
,
favour
,
complacence
,
cheerfulnesse
;
and
be
acceptable
and
pleasant
to
the
hearer
:
and
so
must
be
our
conversation
;
it
must
be
as
far
from
sullennesse
,
as
it
ought
to
be
from
lightnesse
;
and
a
cheerfull
spirit
is
the
best
convoy
for
Religion
;
and
though
sadnesse
does
in
some
cases
become
a
Christian
,
as
being
an
Index
of
a
pious
minde
,
of
compassion
,
and
a
wise
proper
resentment
of
things
,
yet
it
serves
but
one
end
,
being
useful
in
the
onely
instance
of
repentance
;
and
hath
done
its
greatest
works
,
not
when
it
weeps
and
sighs
,
but
when
it
hates
and
grows
carefull
against
sin
.
But
cheerfulnesse
and
a
festivall
spirit
fills
the
soule
full
of
harmony
,
it
composes
musick
for
Churches
and
hearts
,
it
makes
and
publishes
glorifications
of
God
,
it
produces
thankfulnesse
and
serves
the
ends
of
charity
,
and
when
the
oyle
of
gladnesse
runs
over
,
it
makes
bright
and
tall
emissions
of
light
and
holy
fires
,
reaching
up
to
a
cloud
,
and
making
joy
round
about
:
And
therefore
since
it
is
so
innocent
,
and
may
be
so
pious
and
full
of
holy
advantage
,
whatsoever
can
innocently
minister
to
this
holy
joy
does
set
forward
the
work
of
Religion
and
Charity
.
And
indeed
charity
it selfe
,
which
is
the
verticall
top
of
all
Religion
,
is
nothing
else
but
an
union
of
joyes
,
concentred
in
the
heart
,
and
reflected
from
all
the
angles
of
our
life
and
entercourse
.
It
is
a
rejoycing
in
God
,
a
gladnesse
in
our
neighbors
good
,
a
pleasure
in
doing
good
,
a
rejoycing
with
him
;
and
without
love
we
cannot
have
any
joy
at
all
.
It
is
this
that
makes
children
to
be
a
pleasure
,
and
friendship
to
be
so
noble
and
divine
a
thing
;
and
upon
this
account
it
is
certaine
that
all
that
which
can
innocently
make
a
man
cheerfull
,
does
also
make
him
charitable
;
for
grief
,
and
age
,
and
sicknesse
,
and
wearinesse
,
these
are
peevish
and
troublesome
;
but
mirth
and
cheerfulnesse
is
content
,
and
civil
,
and
compliant
,
and
communicative
,
and
loves
to
doe
good
,
and
swels
up
to
felicity
onely
upon
the
wings
of
charity
.
In
this
account
here
is
pleasure
enough
for
a
Christian
in
present
,
and
if
a
facete
discourse
and
an
amicable
friendly
mirth
can
refresh
the
spirit
,
and
take
it
off
from
the
vile
temptations
of
peevish
,
despairing
,
uncomp●ying
melancholy
,
it
must
needs
be
innocent
and
commendable
.
And
we
may
as
well
be
refreshed
by
a
clean
and
a
brisk
discourse
,
as
by
the
aire
of
Campanian
wines
;
and
our
faces
and
our
heads
may
as
well
be
anointed
and
look
pleasant
with
wit
and
friendy
entercourse
,
as
with
the
fat
of
the
Balsam
tree
;
and
such
a
conversation
no
wise
man
ever
did
,
or
ought
to
reprove
.
But
when
the
jest
hath
teeth
and
nails
,
biting
or
scratching
our
Brother*
,
when
it
is
loose
and
wanton*
,
when
it
is
unseasonable*
,
and
much
,
or
many*
,
when
it
serves
ill
purposes*
,
or
spends
better
time*
,
then
it
is
the
drunkennesse
of
the
soul
,
and
makes
the
spirit
fly
away
,
seeking
for
a
Temple
where
the
mirth
and
the
musick
is
solemne
and
religious
.
But
above
all
the
abuses
which
ever
dishonoured
the
tongues
of
men
,
nothing
more
deserves
the
whip
of
an
exterminating
Angel
,
or
the
stings
of
scorpions
,
then
profane
jesting
:
which
is
a
bringing
of
the
Spirit
of
God
to
partake
of
the
follies
of
a
man
;
as
if
it
were
not
enough
for
a
man
to
be
a
foole
,
but
the
wisdome
of
God
must
be
brought
into
those
horrible
scenes
:
He
that
makes
a
jest
of
the
words
of
Scripture
,
or
of
holy
things
,
playes
with
thunder
,
and
kisses
the
mouth
of
a
Canon
,
just
as
it
belches
fire
and
death
;
he
stakes
heaven
at
spurnpoint
,
and
trips
crosse
and
pile
whether
ever
he
shall
see
the
face
of
God
or
no
;
he
laughs
at
damnation
,
while
he
had
rather
lose
God
then
lose
his
jest
;
may
(
which
is
the
horror
of
all
)
he
makes
a
jest
of
God
himselfe
,
and
the
Spirit
of
the
Father
and
the
Son
to
become
ridiculous
.
Some
men
use
to
read
Scripture
on
their
knees
,
and
many
with
their
heads
uncovered
,
and
all
good
men
with
fear
and
trembling
,
with
reverence
and
grave
attention
.
Search
the
Scriptures
,
for
therein
you
hope
to
have
life
eternall
;
and
,
All
Scripture
is
written
by
inspiration
of
God
,
and
is
fit
for
instruction
,
for
reproofe
,
for
exhortation
,
for
doctrine
,
not
for
jesting
;
but
he
that
makes
that
use
of
it
,
had
better
part
with
his
eyes
in
jest
,
and
give
his
heart
to
make
a
tennisball
;
and
that
I
may
speak
the
worst
thing
in
the
world
of
it
,
it
is
as
like
the
materiall
part
of
the
sin
against
the
holy
Ghost
,
as
jeering
of
a
man
is
to
abusing
him
;
and
no
man
can
use
it
but
he
that
wants
wit
and
manners
as
well
as
he
wants
Religion
.
3.
The
third
instance
of
the
vain
trifling
conversation
,
and
immoderate
talking
is
,
revealing
secrets
;
which
is
a
dismantling
and
renting
off
the
robe
from
the
privacies
of
humane
entercourse
;
and
it
is
worse
then
denying
to
restore
that
which
was
intrusted
to
our
charge
;
for
this
not
onely
injures
his
neighbors
right
,
but
throws
it
away
,
and
exposes
it
to
his
enemy
;
it
is
a
denying
to
give
a
man
his
own
arms
,
and
delivering
them
to
another
,
by
whom
he
shall
suffer
mischief
.
He
that
intrusts
a
secret
to
his
friend
,
goes
thither
as
to
sanctuary
,
and
to
violate
the
rites
of
that
is
sacriledge
,
and
profanation
of
friendship
,
which
is
the
sister
of
Religion
,
and
the
mother
of
secular
blessing
;
a
thing
so
sacred
,
that
it
changes
a
Kingdome
into
a
Church
,
and
makes
Interest
to
be
Piety
,
and
Justice
to
become
Religion
.
But
this
mischief
growes
according
to
the
subject
matter
and
its
effect
;
and
the
tongue
of
a
babbler
may
crush
a
mans
bones
,
or
break
his
fortune
upon
her
owne
wheel
;
and
whatever
the
effect
be
,
yet
of
it self
it
is
the
betraying
of
a
trust
,
and
by
reproach
,
oftentimes
passes
on
to
intolerable
calamities
,
like
a
criminal
to
his
scaffold
through
the
execrable
gates
of
Cities
;
And
though
it
is
infinitely
worse
when
the
secret
is
laid
open
out
of
spite
or
treachery
,
yet
it
is
more
foolish
when
it
is
discovered
for
no
other
end
but
to
serve
the
itch
of
talking
,
or
to
seem
to
know
,
or
to
be
accounted
worthy
of
a
trust
;
for
so
some
men
open
their
cabinets
to
shew
onely
that
a
treasure
is
laid
up
,
and
that
themselves
were
valued
by
their
friend
,
when
they
were
thought
capable
of
a
secret
;
but
they
shall
be
so
no
more
;
for
he
that
by
that
means
goes
in
pursuit
of
reputation
,
loses
the
substance
by
snatching
at
the
shadow
,
and
by
desiring
to
be
thought
worthy
of
a
secret
,
proves
himselfe
unworthy
of
friendship
or
society
.
D'
Avila
tels
of
a
French
Marquesse
,
young
and
fond
,
to
whom
the
Duke
of
Guise
had
conveyed
notice
of
the
intended
massacre
,
which
when
he
had
whispered
into
the
Kings
ear
,
where
there
was
no
danger
of
publication
,
but
onely
would
seem
a
person
worthy
of
such
a
trust
,
he
was
instantly
murder'd
,
lest
a
vanity
like
that
might
unlock
so
horrid
a
mysterie
.
I
have
nothing
more
to
adde
concerning
this
,
but
that
if
this
vanity
happens
in
the
matters
of
Religion
,
it
puts
on
some
new
circumstances
of
deformity
:
And
if
he
that
ministers
to
the
souls
of
men
,
and
is
appointed
to
restore
him
that
is
overtaken
in
a
fault
,
shall
publish
the
secrets
of
a
conscience
,
he
prevaricates
the
bands
of
Nature
and
Religion
,
in
stead
of
a
Father
he
turns
an
Accuser
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
weakens
the
hearts
of
the
penitent
,
and
drives
the
repenting
man
from
his
remedy
by
making
it
to
be
intolerable
;
and
so
Religion
becomes
a
scandall
,
and
his
duty
is
made
his
disgrace
,
and
Christs
yoke
does
bow
his
head
unto
the
ground
,
and
the
secrets
of
the
Spirit
passe
into
the
shames
of
the
world
,
and
all
the
sweetnesses
by
which
the
severity
of
the
duty
are
alleviated
and
made
easie
,
are
imbittered
and
become
venemous
by
the
tongue
of
a
talking
fool
.
Valerius
Soranus
was
put
to
death
by
the
old
and
braver
Romanes
,
ob
meritum
profanae
vocis
,
quòd
contra
interdictum
Romae
nomen
eloqui
fuit
ausus
;
because
by
prating
he
profan'd
the
secret
of
their
Religion
,
and
told
abroad
that
name
of
the
City
which
the
Tusean
rites
had
commanded
to
be
concealed
,
lest
the
enemies
of
the
people
should
call
from
them
their
tutelar
gods
,
which
they
could
not
doe
but
by
telling
the
proper
relation
.
And
in
Christianity
all
Nations
have
consented
to
disgrace
that
Priest
,
who
loves
the
pleasure
of
a
fools
tongue
before
the
charity
of
souls
,
and
the
arts
of
the
Spirit
,
and
the
noblenesse
of
the
Religion
;
and
they
have
inflicted
upon
him
all
the
censures
of
the
Church
,
which
in
the
capacity
of
an
Ecclesiasticall
person
he
can
suffer
.
These
I
reckon
as
the
proper
evils
of
the
vain
and
trifling
tongue
;
for
though
the
effect
passes
into
further
mischief
,
yet
the
originall
is
weaknesse
and
folly
,
and
all
that
unworthynesse
which
is
not
yet
arrived
at
malice
.
But
hither
also
upon
the
same
account
some
other
irregularities
of
speech
are
reducible
,
which
although
they
are
of
a
mixt
nature
,
yet
are
properly
acted
by
a
vain
and
a
loose
tongue
;
and
therefore
here
may
be
considered
not
improperly
.
1.
The
first
is
common
Swearing
,
against
which
St.
Chrysostome
spends
twenty
homilies
:
and
by
the
number
and
weight
of
arguments
hath
left
this
testimony
,
that
it
is
a
foolish
vice
,
but
hard
to
be
cured
;
infinitely
unreasonable
,
but
strangely
prevailing
;
almost
as
much
without
remedy
as
it
is
without
pleasure
;
for
it
enters
first
by
folly
,
and
grows
by
custome
,
and
dwels
with
carelesnesse
,
and
is
nurs'd
by
irreligion
,
and
want
of
the
fear
of
God
;
it
profanes
the
most
holy
things
,
and
mingles
dirt
with
the
beames
of
the
Sun
,
follies
and
trifling
talke
interweav'd
and
knit
together
with
the
sacred
name
of
God
;
it
placeth
the
most
excellent
of
things
in
the
meanest
and
basest
circumstances
,
it
brings
the
secrets
of
heaven
into
the
streets
,
dead
mens
bones
into
a
Temple
;
Nothing
is
a
greater
sacriledge
then
to
prostitute
the
great
name
of
God
to
the
petulancy
of
an
idle
tongue
,
and
blend
it
as
an
expletive
to
fill
up
the
emptinesse
of
a
weak
discourse
.
The
name
of
God
is
so
sacred
,
so
mighty
,
that
it
rends
mountains
,
it
opens
the
bowels
of
the
deepest
rocks
,
it
casts
out
Devils
and
makes
Hell
to
tremble
,
and
fills
all
the
regions
of
Heaven
with
joy
;
the
name
of
God
is
our
strength
and
confidence
,
the
object
of
our
worshippings
,
and
the
security
of
all
our
hopes
;
and
when
God
had
given
himselfe
a
Name
,
and
immur'd
it
with
dread
and
reverence
,
like
the
garden
of
Eden
with
the
swords
of
Cherubims
,
and
none
durst
speak
it
but
he
whose
lips
were
hallowed
,
and
that
at
holy
and
solemn
times
,
in
a
most
holy
and
solemne
place
;
I
mean
the
High
Priest
of
the
Jews
at
the
solemnities
when
he
entred
into
the
sanctuary
,
then
he
taught
all
the
world
the
majesty
and
veneration
of
his
Name
;
and
therefore
it
was
,
that
God
made
restraints
upon
our
conceptions
and
expressions
of
him
:
and
as
he
was
infinitely
curious
,
that
from
all
the
appearances
he
made
to
them
,
they
should
not
depict
or
ingrave
an
image
of
him
;
so
he
tooke
care
that
even
the
tongue
should
be
restrained
,
and
not
be
too
free
in
forming
images
and
representments
of
his
Name
;
and
therefore
as
God
drew
their
eyes
from
vanity
,
by
putting
his
name
amongst
them
,
and
representing
no
shape
;
so
even
when
he
had
put
his
name
amongst
them
,
he
took
it
off
from
the
tongue
and
placed
it
before
the
eye
;
for
Jehovah
was
so
written
on
the
Priests
Mitre
,
that
all
might
see
and
read
,
but
none
speak
it
but
the
Priest
.
But
besides
all
this
,
there
is
one
great
thing
concerning
the
Name
of
God
,
beyond
all
that
can
be
spoken
or
imagined
else
;
and
that
is
,
that
when
God
the
Father
was
pleased
to
pour
forth
all
his
glories
,
and
imprint
them
upon
his
holy
Son
in
his
exaltation
,
it
was
by
giving
him
his
holy
Name
,
the
Tetragrammaton
or
Jehovah
made
articulate
;
to
signifie
God
manifested
in
the
flesh
;
and
so
he
wore
the
character
of
God
,
and
became
the
bright
image
of
his
person
.
Now
all
these
great
things
concerning
the
Name
of
God
are
infinite
reproofes
of
common
and
vain
swearing
by
it
,
Gods
name
is
left
us
here
to
pray
by
,
to
hope
in
,
to
be
the
instrument
and
conveyance
of
our
worshippings
,
to
be
the
witnesse
of
truth
and
the
Judge
of
secrets
,
the
end
of
strife
and
the
avenger
of
perjury
,
the
discerner
of
right
and
the
severe
exacter
of
all
wrongs
;
and
shall
all
this
be
unhallowed
by
impudent
talking
of
God
without
sense
,
or
feare
,
or
notices
,
or
reverence
,
or
observation
?
One
thing
more
I
have
to
adde
against
this
vice
of
a
foolish
tongue
,
and
that
is
,
that
as
much
prating
fils
the
discourse
with
lying
,
so
this
trifling
swearing
changes
every
trifling
lye
into
a
horrid
perjury
;
and
this
was
noted
by
St.
James
,
But
above
all
things
swear
not
at
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
ye
may
not
fall
Chap.
5.
v.
12.
into
condemnation
;
so
we
read
it
,
following
the
Arabian
,
Syrian
,
and
Latin
books
,
and
some
Greek
Copies
;
and
it
signifies
,
that
all
such
swearing
and
putting
fierce
appendages
to
every
word
,
like
great
iron
bars
to
a
straw
basket
,
or
the
curtains
of
a
tent
,
is
a
direct
condemnation
of
our selves
:
For
while
we
by
much
talking
regard
truth
too
little
,
and
yet
bind
up
our
trifles
with
so
severe
a
band
,
we
are
condemned
by
our
owne
words
;
for
men
are
made
to
expect
what
you
bound
upon
them
by
an
oath
,
and
account
your
trifle
to
be
serious
;
of
which
when
you
faile
,
you
have
given
sentence
against
your selfe
:
And
this
is
agreeable
to
those
words
of
our
blessed
Saviour
,
Of
every
idle
word
Matth.
12.
you
shall
give
account
;
for
by
thy
words
thou
shalt
be
condemned
,
and
by
thy
words
thou
shalt
be
justified
.
But
there
is
another
reading
of
these
words
,
which
hath
great
emphasis
and
power
,
in
this
article
,
Swear
not
at
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
you
may
not
fall
into
hypocrisie
,
that
is
,
into
the
disreputation
of
a
lying
,
deceiving
,
cousening
person
;
for
he
that
will
put
his
oath
to
every
common
word
,
makes
no
great
matter
of
an
oath
;
for
in
swearing
commonly
,
he
must
needs
sometimes
swear
without
consideration
,
and
therefore
without
truth
;
and
he
that
does
so
in
any
company
,
tels
the
world
he
makes
no
great
matter
of
being
perjured
.
All
these
things
put
together
may
take
off
our
wonder
at
St.
James
expression
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
above
all
things
sweare
not
,
]
it
is
a
thing
so
highly
to
be
regarded
,
and
yet
is
so
little
considered
,
that
it
is
hard
to
say
,
whether
there
be
in
the
world
any
instance
in
which
men
are
so
carelesse
of
their
danger
and
damnation
,
as
in
this
.
The
next
appendage
of
vain
and
trifling
speech
is
contention
,
wrangling
and
perpetuall
talke
proceeding
from
the
spirit
of
contradiction
:
Profert
enim
mores
plerumque
oratio
,
&
animi
secreta
detegit
:
Nec
sine
causâ
Graeci
prodiderunt
,
ut
vivat
quemque
etiam
dicere
,
said
Quintilian
:
For
the
most
part
,
a
mans
words
betray
his
manners
,
and
unlocks
the
secrets
of
the
mind
:
And
it
was
not
without
cause
that
the
Greeks
said
,
As
a
man
lives
so
he
speaks
;
for
so
indeed
Menander
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Aristides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
So
that
it
is
a
signe
of
a
peevish
,
an
angry
and
quarrelling
disposition
,
to
be
disputative
and
busic
in
Questions
,
and
impertinent
oppositions
.
You
shall
meet
with
some
men
(
such
were
the
Sceptics
,
and
such
were
the
Academics
of
old
)
who
will
not
endure
any
man
shall
be
of
their
opinion
,
and
will
not
suffer
men
to
speak
truth
,
or
to
consent
to
their
own
propositions
,
but
will
put
every
man
to
fight
for
his
owne
possessions
,
disturbing
the
rest
of
truth
,
and
all
the
dwellings
of
unity
and
consent
;
clamosum
altercatorem
,
Quintilian
calls
such
a
one
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
overflowing
of
the
heart
and
of
the
gall
;
and
it
makes
men
troublesome
,
and
intricates
all
wise
discourses
,
and
throws
a
cloud
upon
the
face
of
truth
,
and
while
men
contend
for
truth
,
error
drest
in
the
same
habit
slips
into
her
chaire
,
and
all
the
litigants
court
her
for
the
divine
sister
of
wisdome
.
Nimirùm
altercando
veritas
amittitur
:
There
is
noyse
but
no
harmony
,
fighting
but
no
victory
,
talking
but
no
learning
,
all
are
teachers
and
all
are
wilfull
,
every
man
is
angry
,
and
without
reason
and
without
charity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Their
mouth
is
a
spear
,
their
language
is
a
two-edged
sword
,
their
throat
is
a
shield
,
(
as
Nonnus
his
expression
is
)
and
the
clamors
and
noyses
of
this
folly
is
that
which
St.
Paul
reproves
in
this
chapt.
Let
all
bitternesse
and
clamor
be
put
away
.
People
that
contend
earnestly
,
talke
loud
;
Clamor
equus
est
irae
,
cum
prostraveris
equitem
dejeceris
,
saith
St.
Chrysostom
,
Anger
rides
upon
noyse
as
upon
a
horse
,
still
the
noyse
and
the
rider
is
in
the
dirt
;
and
indeed
so
to
doe
is
an
act
of
fine
strength
,
and
the
cleanest
spirituall
force
that
can
be
exercised
in
this
instance
;
and
though
it
be
hard
in
the
midst
of
a
violent
motion
instantly
to
stop
,
yet
by
strength
and
good
conduct
it
may
be
done
.
But
he
whose
tongue
rides
upon
passion
,
and
is
spur'd
by
violence
and
contention
,
is
like
a
horse
or
mule
without
a
bridle
,
and
without
understanding
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
No
person
that
is
clamorous
can
be
wise
.
These
are
the
vanities
and
evill
fruits
of
the
easie
talker
;
the
instances
of
a
trifling
impertinent
conversation
;
and
yet
it
is
observable
,
that
although
the
instances
in
the
beginning
be
onely
vain
,
yet
in
the
issue
and
effects
they
are
troublesome
and
full
of
mischief
:
and
that
we
may
perceive
,
that
even
all
effusion
and
multitude
of
language
and
vainer
talke
cannot
be
innocent
,
we
may
observe
that
there
are
many
good
things
which
are
wholly
spoyl'd
if
they
doe
but
touch
the
tongue
;
they
are
spoyl'd
with
speaking
:
such
as
is
the
sweetest
of
all
Christian
graces
,
humility
,
and
the
noblest
actions
of
humanity
,
the
doing
favors
and
acts
of
kindnesse
.
If
you
speak
of
them
,
you
pay
your selfe
,
and
lose
your
kindnesse
;
humility
is
by
talking
changed
into
pride
and
hypocrisie
,
and
patience
passes
into
peevishnesse
,
and
secret
trust
into
perfidiousnesse
,
and
modesty
into
dissolution
,
and
judgement
into
censure
;
but
by
silence
and
a
restrained
tongue
all
the
first
mischiefs
are
avoyded
,
and
all
these
graces
preserved
.
SERMON
,
XXIV
.
Part
III.
Of
Slander
and
Flattery
.
HE
that
is
twice
asked
a
Question
,
and
then
answers
,
is
to
be
excused
if
he
answers
weakly
.
But
he
that
speaks
before
he
be
asked
,
had
need
take
care
he
speak
wisely
;
for
if
he
does
not
,
he
hath
no
excuse
;
and
if
he
does
,
yet
it
loses
halfe
its
beauty
;
and
therefore
the
old
man
gave
good
counsell
in
the
Comedie
to
the
Boy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
profits
of
a
restrained
modest
tongue
cannot
easily
be
numbred
any
more
then
the
evills
of
an
unbridled
and
dissolute
.
But
they
were
but
infant
mischiefs
,
which
for
the
most
part
we
have
already
observed
as
the
issues
of
vain
and
idle
talking
;
but
there
are
two
spirits
worse
then
these
:
1.
The
spirit
of
detraction
;
and
2.
The
spirit
of
flattery
.
The
first
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
whence
the
Devill
hath
his
name
,
He
is
an
Accuser
of
the
brethren
.
But
the
second
is
worse
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
damnable
and
deadly
;
it
is
the
nurse
of
vice
,
and
the
poyson
of
the
soule
.
These
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sowre
and
filthy
communication
;
the
first
is
rude
,
but
the
latter
is
most
mischievous
,
and
both
of
them
to
be
avoyded
like
death
,
or
the
despairing
murmurs
of
the
damned
.
1.
Let
no
calumny
,
no
slandering
,
detracting
communication
proceed
out
of
your
mouth
;
the
first
sort
of
this
is
that
which
the
Apostle
calls
whispering
,
which
signifies
to
abuse
our
neighbor
secretly
,
by
telling
a
private
story
of
him
.
—
linguáque
refert
audita
susurro
,
for
here
the
man
playes
a
sure
game
as
he
supposes
,
a
mischiefe
without
a
witnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Anacreon
calls
them
;
the
light
,
swift
arrows
of
a
calumniating
tongue
;
they
pierce
into
the
heart
and
bowels
of
the
man
speedily
.
These
are
those
which
the
holy
Scripture
notes
by
the
disgracefull
name
of
Talebearers
:
Thou
shalt
not
goe
up
and
down
as
Levit.
19.
6.
a
Talebearer
among
the
people
;
for
there
are
six
things
which
God
hates
,
(
saith
Solomon
)
yea
the
seventh
is
an
abomination
unto
him
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
bad
and
as
much
hated
by
God
as
an
idol
,
and
that
is
,
a
whisperer
or
tale-bearer
that
soweth
contention
amongst
brethren
.
Prov.
6.
17.
&
26.
20.
This
kinde
of
communication
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Greeks
,
and
was
as
much
hated
as
the
Publicans
among
the
Jewes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
a
vile
thing
,
O
ye
Athenians
,
it
is
a
vile
thing
for
a
man
to
be
a
Sycophant
,
or
a
Tale-bearer
,
and
the
dearest
friendships
in
the
world
cannot
be
secure
where
such
whisperers
are
attended
to
.
Te
fingente
nefas
Pyladen
odisset
Orestes
,
Thesea
Pirithoi
destituisset
amor
:
Tu
Siculos
fratres
,
&
majus
nomen
Atridas
,
Et
Ledae
poteras
dissociare
genus
.
But
this
crime
is
a
conjugation
of
evils
,
and
is
productive
of
infinite
mischiefs
;
it
undermines
peace
,
and
saps
the
foundation
of
friendship
;
it
destroyes
families
,
and
rends
in
pieces
the
very
heart
and
vitall
parts
of
charity
;
it
makes
an
evill
man
,
party
,
and
witnesse
,
and
judge
,
and
executioner
of
the
Innocent
,
who
is
hurt
though
he
deserv'd
it
not
;
Et
si
non
aliquà
nocuisses
,
mortuus
esses
,
and
no
mans
interest
nor
reputation
,
no
mans
peace
or
safety
can
abide
,
where
this
nurse
of
jealousie
,
and
parent
of
contention
like
the
earwig
creeps
in
at
the
car
,
and
makes
a
diseased
noyse
,
and
scandalous
murmur
.
2.
But
such
tongues
as
these
,
where
they
dare
,
and
where
they
can
safely
,
love
to
speak
louder
,
and
then
it
is
detraction
;
when
men
under
the
colour
of
friendship
will
certainly
wound
the
reputation
of
a
man
,
while
by
speaking
some
things
of
him
fairly
,
he
shall
without
suspicion
be
beleeved
when
he
speaks
evill
of
him
;
such
was
he
that
Horace
speaks
of
,
Me
Capitolinus
convictore
usus
amicóque
&c.
Capitolinus
is
my
friend
,
and
we
have
long
liv'd
together
,
and
obliged
each
other
by
mutuall
endearments
,
and
I
am
glad
he
is
acquitted
by
the
criminall
Judges
,
Sed
tamen
admiror
,
quo
pacto
judicium
illud
Fugerit
—
yet
I
confesse
I
wonder
how
he
should
escape
;
but
I
'le
say
no
more
,
because
he
is
my
friend
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sayes
Polybius
;
This
is
a
new
way
of
accusation
to
destroy
a
man
by
praises
.
These
men
strike
obliquely
like
a
wilde
swine
,
or
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
like
buls
in
a
yoke
,
they
have
horns
upon
their
necks
,
and
doe
you
a
mischief
when
they
plough
your
ground
;
and
as
Joab
slew
Abner
,
he
took
him
by
the
beard
and
kissed
him
,
and
smote
him
under
the
fift
rib
that
he
died
;
so
doth
the
detracting
tongue
,
like
the
smooth
tongued
lightning
,
it
will
break
your
bones
when
it
kisses
the
flesh
;
so
Syphax
did
secretly
wound
Massinissa
,
and
made
Scipio
watchfull
and
implacable
against
Sophonisba
,
onely
by
commending
her
beauty
and
her
wit
,
her
constancy
and
unalterable
love
to
her
country
,
and
by
telling
how
much
himselfe
was
forc'd
to
break
his
faith
by
the
tyranny
of
her
prevailing
charmes
.
This
is
that
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
crafty
and
deceitfull
way
of
hurting
,
and
renders
a
mans
tongue
venemous
as
the
tongue
of
a
serpent
,
that
bites
even
though
he
be
charm'd
.
3.
But
the
next
is
more
violent
,
and
that
is
railing
or
reviling
,
which
Aristotle
in
his
Rhetoricks
says
is
very
often
the
vice
of
boys
and
of
rich
men
,
who
out
of
folly
or
pride
,
want
of
manners
,
or
want
of
the
measures
of
a
man
,
wisdome
and
the
just
proportions
of
his
brethren
,
doe
use
those
that
erre
before
them
most
scornfully
and
unworthily
;
and
Tacitus
noted
it
of
the
Claudian
family
in
Rome
,
an
old
and
inbied
pride
and
scornfulnesse
made
them
apt
to
abuse
all
that
fell
under
their
power
and
displeasure
;
quorum
superbiam
frustrà
per
obsequium
&
modestiam
effugeres
;
No
observance
,
no
prudence
,
no
modesty
can
escape
the
reproaches
of
such
insolent
and
high
talkers
.
A.
Gellius
tels
of
a
boy
that
would
give
every
one
that
he
met
a
box
on
the
ear
;
and
some
men
will
give
foul
words
,
having
a
tongue
rough
as
a
Cat
,
and
biting
like
an
Adder
,
and
all
their
reproofes
are
direct
scoldings
,
their
common
entercourse
is
open
contumely
.
There
have
been
in
these
last
ages
examples
of
Judges
who
would
reproach
the
condemned
and
miserable
criminall
,
deriding
his
calamity
,
and
reviling
his
person
.
Nero
did
so
to
Thraseas
,
and
the
old
Heathens
to
the
primitive
Martyrs
,
pereuntibus
addita
ludibria
,
said
Tacitus
of
them
,
they
crucified
them
again
by
putting
them
to
suffer
the
shame
of
their
fouler
language
,
they
rail'd
at
them
when
they
bowed
their
heads
upon
the
crosse
,
and
groan'd
forth
the
saddest
accents
of
approaching
death
.
This
is
that
evill
that
possessed
those
of
whom
the
Psalmist
speaks
.
Our
tongues
are
our
owne
,
we
are
they
that
ought
to
speak
,
who
is
Lord
over
us
?
that
is
,
our
tongues
cannot
be
restrained
;
and
St.
James
said
James
3.
something
of
this
,
The
tongue
is
an
unruly
member
which
no
man
can
tame
;
that
is
,
no
private
person
,
but
a
publick
may
;
for
he
that
can
rule
the
tongue
,
is
fit
also
to
govern
the
whole
body
,
that
is
,
the
Church
or
Congregation
;
Magistrates
and
the
Governours
of
souls
,
they
are
by
severity
to
restraine
this
inordination
,
which
indeed
is
a
foul
one
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
evill
is
worse
or
of
more
open
violence
to
the
rest
and
reputation
of
men
,
then
a
reproachfull
tongue
.
And
it
were
well
if
we
considered
this
evill
,
to
avoyd
it
in
those
instances
,
by
which
our
conversation
is
daily
stain'd
.
Are
we
not
often
too
imperious
against
our
servants
?
Do
we
not
entertain
and
seed
our
own
anger
with
vile
and
basest
language
?
Doe
not
we
chastise
a
servants
folly
or
mistake
,
his
error
or
his
chance
,
with
language
fit
to
be
used
by
none
but
vile
persons
,
and
towards
none
but
dogs
?
Our
blessed
Saviour
restraining
the
hostility
and
murther
of
the
tongue
,
threatens
hell
fire
to
them
that
call
their
brother
foole
;
meaning
,
that
all
language
which
does
really
and
by
intention
disgrace
him
in
the
greater
instances
,
is
as
directly
against
the
charity
of
the
Gospel
,
as
killing
a
man
was
against
the
severity
and
justice
of
the
law
.
And
although
the
word
it self
may
be
us'd
to
reprove
the
indiscretions
,
and
carelesse
follies
of
an
idle
person
,
yet
it
must
be
used
onely
in
order
to
his
amendment
,
*
by
an
authorized
person
,
*
in
the
limits
of
a
just
reproofe
,
*
upon
just
occasion
,
*
and
so
as
may
not
doe
him
mischief
in
the
event
of
things
.
For
so
we
finde
that
our
blessed
Saviour
cal'd
his
Disciples
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
foolish
;
and
S.
James
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matt.
23.
17
,
19.
Luk.
24.
25.
vain
man
,
signifying
the
same
with
the
forbidden
raca
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vain
,
uselesse
,
or
empty
;
and
St.
Paul
calls
the
Galatians
,
mad
,
and
foolish
,
and
bewitched
;
and
Christ
called
Herod
,
Fox
;
and
St.
John
called
the
Pharisees
,
the
generation
of
vipers
;
and
all
this
matter
is
wholly
determined
by
the
manner
,
and
with
what
minde
it
is
done
:
If
it
be
for
correction
and
reproofe
towards
persons
that
deserve
it
,
and
by
persons
whose
authority
can
warrant
a
just
and
severe
reproofe
,
and
this
also
be
done
prudently
,
safely
,
and
usefully
,
it
is
not
contumely
;
But
when
men
upon
all
occasions
revile
an
offending
person
,
lessening
his
value
,
sowring
his
spirit
,
and
his
life
,
despising
his
infirmities
,
tragically
expressing
his
lightest
misdemeanour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
tyrannically
declamatory
,
and
intolerably
angry
for
a
trifle
,
these
are
such
,
who
,
as
Apollonius
the
Philosopher
said
,
will
not
suffer
the
offending
person
to
know
when
his
fault
is
great
,
and
when
't
is
little
.
For
they
who
alwayes
put
on
a
supreme
anger
,
or
expresse
the
lesse
anger
with
the
highest
reproaches
,
can
doe
no
more
to
him
that
steals
,
then
to
him
that
breaks
a
Crystall
:
Non
plus
aequo
,
non
diutiùs
aequo
,
was
a
good
rule
for
reprehension
of
offending
servants
;
But
no
more
anger
,
no
more
severe
language
then
the
thing
deserves
;
if
you
chide
too
long
,
your
reproofe
is
changed
into
reproach
;
if
too
bitterly
,
it
becomes
railing
;
if
too
loud
,
it
is
immodest
;
if
too
publick
,
it
is
like
a
dog
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
the
man
told
his
wife
in
the
Greek
Comedy
;
to
follow
me
in
the
streets
with
thy
clamorous
tongue
is
to
doe
as
dogs
doe
,
not
as
persons
civill
or
religious
.
4.
The
fourth
instance
of
the
calumniating
filthy
communication
,
is
that
which
we
properly
call
slander
,
or
the
inventing
evill
things
,
falsely
imputing
crimes
to
our
neighbor
:
Falsum
crimen
quasi
venenatum
telum
,
(
said
Cicero
)
A
false
tongue
or
a
foul
lye
against
a
mans
reputation
,
is
like
a
poysoned
arrow
,
it
makes
the
wound
deadly
,
and
every
scratch
to
be
incurable
.
Promptissima
vindicta
contumelia
,
said
one
,
To
reproach
and
rail
is
a
revenge
that
every
girl
can
take
.
But
falsely
to
accuse
is
spiteful
as
Hel
,
and
deadly
as
the
blood
of
Dragons
.
Stoicus
occidit
Baream
,
delator
amicum
.
This
is
the
direct
murther
of
the
Tongue
,
for
life
and
death
are
in
the
hand
of
the
tongue
,
said
the
Hebrew
proverbe
,
and
it
was
esteemed
so
vile
a
thing
,
that
when
Jesabel
commanded
the
Elders
of
Israel
to
suborn
false
witnesses
against
Naboth
,
she
gave
them
instructions
to
take
two
men
,
the
sons
of
Belial
;
none
else
were
fit
for
the
imployment
.
Quid
non
audebis
perfida
lingua
loqui
?
This
was
it
that
broke
Ephraim
in
judgement
,
and
executed
the
fierce
anger
of
the
Lord
upon
him
;
God
gave
him
over
to
be
oppressed
by
a
false
witnesse
,
quoniam
coepit
abire
post
sordes
,
therefore
he
suffered
calumny
,
and
was
overthrown
in
judgement
.
This
was
it
that
humbled
Joseph
in
fetters
,
and
the
iron
entred
into
his
soule
,
but
it
crushed
him
not
so
much
as
the
false
tongue
of
his
revengefull
Mistresse
,
untill
his
cause
was
known
,
and
the
Word
of
the
Lord
tryed
him
.
This
was
it
that
flew
Abimelech
,
and
endanger'd
David
;
it
was
a
sword
in
manu
linguae
Doeg
,
in
the
hand
of
Doegs
tongue
.
By
this
Siba
cut
off
the
legs
of
Mephibosheth
,
and
made
his
reputation
lame
forever
;
it
thrust
Jeremy
into
the
dungeon
,
and
carryed
Susanna
to
her
stake
,
and
our
Lord
to
his
Crosse
;
and
therefore
against
the
dangers
of
a
slandering
tongue
,
all
laws
have
so
cautelously
arm'd
themselves
,
that
besides
the
severest
prohibitions
of
God
often
Levit.
6.
recorded
in
both
Testaments
,
God
hath
chosen
it
to
be
one
of
his
appellatives
Zech.
7.
to
be
the
Defender
of
them
,
a
party
for
those
,
whose
innocency
Luk.
3.
and
defencelesse
state
makes
them
most
apt
to
be
undone
by
this
evill
spirit
;
I
mean
pupils
,
and
widows
,
the
poore
,
and
the
oppressed
.
And
in
pursuance
of
this
charity
the
Imperiall
laws
have
invented
a
juramentum
de
calumniâ
on
oath
to
be
exhibited
to
the
Actor
or
Plaintiff
,
that
he
beleevs
himself
to
have
a
just
cause
,
and
that
he
does
not
implead
his
adversary
calumniandi
animo
,
with
false
instances
,
and
indefencible
allegations
;
and
the
Defendant
is
to
swear
that
he
thinks
himselfe
to
use
onely
just
defences
,
and
perfect
instances
of
resisting
;
and
both
of
them
obliged
themselves
,
that
they
would
exact
no
proofe
but
what
was
necessary
to
the
truth
of
the
Cause
.
And
all
this
defence
was
nothing
but
necessary
guards
.
For
,
a
spear
,
and
a
sword
,
and
an
arrow
is
a
man
that
speaketh
false
witnesse
against
his
neighbour
.
And
therefore
the
laws
of
God
added
yet
another
bar
against
this
evill
,
and
the
false
Accuser
was
to
suffer
the
punishment
of
the
objected
crime
:
and
as
if
this
were
not
sufficient
,
God
hath
in
severall
ages
wrought
miracles
,
and
raised
the
dead
to
life
,
that
by
such
strange
appearances
they
might
relieve
the
oppressed
Innocent
,
and
load
the
false
accusing
Tongue
with
shame
and
horrible
confusion
.
So
it
happen'd
in
the
case
of
Susanna
,
the
spirit
of
a
man
was
put
into
the
heart
of
a
childe
to
acquit
the
vertuous
woman
;
and
so
it
was
in
the
case
of
Gregory
Bishop
of
Agrigentum
,
falsely
accused
by
Sabinus
and
Crescentius
;
Gods
power
cast
the
Devill
out
of
Eudocia
,
the
Devill
or
spirit
of
Slander
,
and
compelled
her
to
speak
the
truth
.
St.
Austin
in
his
book
De
curâ
promortuis
,
c.
11.
tels
of
a
dead
Father
that
appeared
to
his
oppressed
Son
,
and
in
a
great
matter
of
Law
delivered
him
from
the
teeth
of
false
accusation
.
So
was
the
Church
of
Monts
rescued
by
the
appearance
of
Aia
the
deceased
wife
of
Hidulphus
their
Earle
,
as
appears
in
the
Hanovian
story
;
and
the
Polonian
Chronicles
tell
the
like
of
Stanislaus
Bishop
of
Cracovia
,
almost
oppressed
by
the
anger
and
calumny
of
Boleslaus
their
King
;
God
relieved
him
by
the
testimony
of
St.
Peter
their
Bishop
,
or
a
Phantasme
like
him
.
But
whether
these
records
may
be
credited
or
no
,
I
contend
not
;
yet
it
is
very
materiall
which
Eusebius
relates
of
the
three
false
witnesses
accusing
Narcissus
Bishop
of
Jerusalem
,
of
an
infamous
crime
,
which
they
did
,
affirming
it
l.
6.
c.
7.
under
severall
curses
:
the
first
wishing
that
if
he
said
false
,
God
would
destroy
him
with
fire
;
the
second
,
that
he
might
die
of
the
Kings
evil
;
the
third
,
that
he
might
be
blind
:
and
so
it
came
to
passe
;
the
first
being
surprised
with
fire
in
his
owne
roofe
,
amaz'd
and
intricated
,
confounded
and
despairing
,
paid
the
price
of
his
slander
with
the
pains
of
most
fearfull
flames
:
and
the
second
perished
by
pieces
,
and
Chirurgeons
,
and
torment
:
which
when
the
third
saw
,
he
repented
of
his
fault
,
cryed
mightily
for
pardon
,
but
wept
so
bitterly
,
and
found
at
the
same
time
the
reward
of
his
calumny
,
and
the
acceptation
of
his
repentance
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Cleanthes
,
nothing
is
more
operative
of
spitefull
and
malicious
purposes
,
then
the
calumniating
Tongue
.
In
the
Temple
at
Smyrna
there
were
Looking-glasses
which
represented
the
best
face
as
crooked
,
ugly
,
and
deformed
;
the
Greeks
call
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
so
is
every
false
tongue
;
it
lies
in
the
face
of
heaven
,
and
abuses
the
ears
of
justice
,
it
oppresses
the
Innocent
,
and
is
secretly
revenged
of
vertue
,
it
defeats
all
the
charity
of
laws
,
and
arms
the
supreme
power
,
and
makes
it
strike
the
Innocent
;
it
makes
frequent
appeals
to
be
made
to
heaven
,
and
causes
an
oath
,
in
stead
of
being
the
end
of
strife
,
to
be
the
beginning
of
mischief
;
it
calls
the
name
and
testimony
of
God
to
seale
an
injury
;
it
feeds
and
nourishes
cruell
anger
,
but
mocks
justice
,
and
makes
mercy
weep
her selfe
into
pity
,
and
mourne
because
she
cannot
help
the
Innocent
.
5.
The
last
instance
of
this
evill
I
shall
now
represent
is
Cursing
;
concerning
which
I
have
this
onely
to
say
;
that
although
the
causelesse
curse
shall
return
upon
the
tongue
that
spake
it
,
yet
because
very
often
there
is
a
fault
on
both
sides
,
when
there
is
reviling
or
cursing
on
either
,
the
danger
of
a
cursing
tongue
is
highly
to
be
declined
,
as
the
biting
of
a
mad
dog
,
or
the
tongue
of
a
smitten
serpent
.
For
as
envy
is
in
the
evill
eye
,
so
is
cursing
in
the
reproachfull
tongue
;
it
is
a
kinde
of
venome
and
witchcraft
,
an
instrument
by
which
God
oftentimes
punishes
anger
and
uncharitablenesse
;
and
by
which
the
Devill
gets
power
over
the
bodies
and
interests
of
men
:
For
he
that
works
by
Thessalie
ceremonies
,
by
charmes
,
and
non
sense
words
,
by
figures
and
insignificant
characterismes
,
by
images
and
by
rags
,
by
circles
and
imperfect
noyses
,
hath
more
advantage
and
reall
title
to
the
opportunities
of
mischief
,
by
the
cursing
tongue
;
and
though
God
is
infinitely
more
ready
to
doe
acts
of
kindnesse
then
of
punishment
,
yet
God
is
not
so
carelesse
a
regarder
of
the
violent
and
passionate
wishes
of
men
,
but
he
gives
some
over
to
punishment
,
and
chastises
the
follies
of
rage
,
and
the
madnesse
of
the
tongue
by
suffering
it
to
passe
into
a
further
mischief
then
the
harsh
sound
and
horrible
accents
of
the
evill
language
.
By
the
tongue
we
blesse
God
and
curse
men
(
saith
St.
James
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reproaching
is
cursing
;
and
both
of
them
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
blessing
;
and
there
are
many
times
and
seasons
in
which
both
of
them
passe
into
reall
effect
.
These
are
the
particulars
of
the
second
.
3.
I
am
now
to
instance
in
the
third
sort
of
silthy
communication
,
that
in
which
the
Devill
does
the
most
mischief
,
by
which
he
undoes
souls
;
by
which
he
is
worse
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Accuser
:
For
though
he
accuses
maliciously
,
and
instances
spitefully
,
and
heaps
objections
diligently
,
and
aggravates
bitterly
,
and
with
all
his
powers
endeavors
to
represent
the
separate
souls
to
God
as
polluted
and
unfit
to
come
into
his
presence
,
yet
this
malice
is
ineffective
,
because
the
scenes
are
acted
before
the
wise
Judge
of
Men
and
Angels
,
who
cannot
be
abused
;
before
our
Father
and
our
Lord
,
who
knows
whereof
we
be
made
,
and
remembreth
that
we
are
but
dust
;
before
our
Saviour
and
our
elder
Brother
,
who
hath
felt
our
infirmities
,
and
knows
how
to
pity
,
to
excuse
,
and
to
answer
for
us
:
But
though
this
accusation
of
us
cannot
hurt
them
who
will
not
hurt
themselves
,
yet
this
malice
is
prevailing
when
the
spirit
of
flattery
is
let
forth
upon
us
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Destroyer
,
and
is
the
most
contrary
thing
to
charity
in
the
whole
world
:
and
St.
Paul
noted
it
in
his
character
of
Charity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Charity
vaunteth
not
1
Cor.
13.
5.
it selfe
,
so
we
translate
it
,
but
certainly
not
exactly
,
for
it
signifieth
easinesse
,
complying
foolishly
,
and
flattering
,
Charity
flattereth
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Suidas
out
of
St.
Basil
,
it
signifies
any
thing
that
serves
rather
for
ornament
then
for
use
,
for
pleasure
then
for
profit
.
Et
eo
plectuntur
poetae
quàm
suo
vitio
saepiùs
,
Ductabilitate
nimiâ
vestrâ
aut
perperitudine
,
saith
the
Comedy
;
the
Poets
suffer
more
by
your
easinesse
and
flattery
,
then
by
their
owne
fault
.
And
this
is
it
which
St.
Paul
sayes
is
against
charity
.
For
if
to
call
a
man
foole
and
vitious
,
be
so
high
an
injury
,
we
may
thence
esteem
what
a
great
calamity
it
is
to
be
so
;
and
therefore
he
that
makes
him
so
,
or
takes
a
course
he
shall
not
become
other
,
is
the
vilest
enemy
to
his
person
,
and
his
felicity
;
and
this
is
the
mischief
that
is
done
by
flattery
;
it
is
a
designe
against
the
wisdome
,
against
the
repentance
,
against
the
growth
and
promotion
of
a
mans
soul.
He
that
persuades
an
ugly
,
deformed
man
,
that
he
is
handsome
,
a
short
man
that
he
is
tall
,
a
bald
man
that
he
hath
a
good
head
of
hair
,
makes
him
to
become
ridiculous
and
a
foole
,
but
does
no
other
mischief
.
But
he
that
persuades
his
friend
that
is
a
goat
in
his
manners
,
that
he
is
a
holy
and
a
chaste
person
,
or
that
his
loosenesse
is
a
signe
of
a
quick
spirit
,
or
that
it
is
not
dangerous
but
easily
pardonable
,
a
trick
of
youth
,
a
habit
that
old
age
will
lay
aside
as
a
man
pares
his
nailes
,
this
man
hath
given
great
advantage
to
his
friends
mischief
;
he
hath
made
it
grow
in
all
the
dimensions
of
the
sin
,
till
it
grows
intolerable
,
and
perhaps
unpardonable
.
And
let
it
be
considered
,
what
a
fearfull
destruction
and
contradiction
of
friendship
or
service
it
is
,
so
to
love
my self
and
my
little
interest
,
as
to
preferre
it
before
the
soul
of
him
whom
I
ought
to
love
.
By
my
flattery
I
lay
a
snare
to
get
20
l.
and
rather
then
lose
this
contemptible
sum
of
money
,
I
will
throw
him
that
shall
give
it
me
(
as
far
as
I
can
)
into
hell
,
there
to
roar
beyond
all
the
measures
of
time
or
patience
.
Can
any
hatred
be
more
,
or
love
be
lesse
,
can
any
expression
of
spite
be
greater
,
then
that
it
be
said
,
you
will
not
part
with
20
l.
to
save
your
Friends
,
or
your
Patrons
,
or
your
Brothers
soul
?
and
so
it
is
with
him
that
invites
him
to
,
or
confirms
him
in
his
folly
,
in
hopes
of
getting
something
from
him
,
he
will
see
him
die
,
and
die
eternally
,
and
help
forward
that
damnation
,
so
he
may
get
that
little
by
it
.
Every
state
is
set
in
the
midst
of
danger
,
as
all
trees
are
set
in
the
wind
,
but
the
tallest
endure
the
greatest
violence
of
tempest
:
No
man
flatters
a
begger
,
if
he
does
a
slovenly
and
rude
crime
it
is
entertained
with
ruder
language
,
and
the
mean
man
may
possibly
be
affrighted
from
his
fault
,
while
it
is
made
so
uneasie
to
him
by
the
scorn
and
harsh
reproaches
of
the
mighty
.
But
Princes
and
Nobles
often
die
with
this
disease
:
And
when
the
Courtiers
of
Alexander
counterfeited
his
wry
neck
,
and
the
Servants
of
the
Sicilian
Tyrant
pretended
themselves
dim
sighted
,
and
on
purpose
rushed
one
against
another
,
and
overthrew
the
meat
as
it
was
served
to
his
table
,
onely
because
the
Prince
was
short-sighted
,
they
gave
them
sufficient
instances
in
what
state
of
affaires
they
stood
with
them
that
waited
;
it
was
certain
they
would
commend
every
foolish
answer
,
and
pretend
subtilty
in
every
absurd
question
,
and
make
a
petition
that
their
base
actions
might
passe
into
a
law
,
and
be
made
to
be
the
honor
and
sanctity
of
all
the
people
:
and
what
proportions
or
wayes
can
such
great
personages
have
towards
felicity
,
when
their
vice
shall
be
allowed
and
praised
,
every
action
that
is
but
tolerable
shall
be
accounted
heroicall
,
and
if
it
be
intolerable
among
the
wise
,
it
shall
be
called
vertuous
among
the
flatterers
?
Carneades
said
bitterly
,
but
it
had
in
it
too
many
degrees
of
truth
;
that
Princes
and
great
personages
never
learn
to
doe
any
thing
perfectly
well
,
but
to
ride
the
great
horse
,
quia
scil.
ferociens
bestia
adulari
non
didicit
,
because
the
proud
beast
knows
not
how
to
flatter
,
but
will
as
soon
throw
him
off
from
his
back
as
he
will
shake
off
the
son
of
a
Potter
.
But
a
Flatterer
is
like
a
neighing
Horse
,
that
neigheth
under
every
rider
,
and
is
pleased
with
every
thing
,
and
commends
all
that
he
sees
,
and
tempts
to
mischief
,
and
cares
not
,
so
his
friend
may
but
perish
pleasantly
.
And
indeed
that
is
a
calamity
that
undoes
many
a
soul
;
we
so
love
our
peace
,
and
sit
so
easily
upon
our
own
good
opinions
,
and
are
so
apt
to
flatter
our selves
,
and
leane
upon
our
own
false
supports
,
that
we
cannot
endure
to
be
disturb'd
or
awakened
from
our
pleasing
lethargy
.
For
we
care
not
to
be
safe
,
but
to
be
secure
,
not
to
escape
hell
,
but
to
live
pleasantly
;
we
are
not
solicitous
of
the
event
,
but
of
the
way
thither
,
and
it
is
sufficient
,
if
we
be
perswaded
all
his
well
;
in
the
mean
time
we
are
carelesse
whether
indeed
it
be
so
or
no
,
and
therefore
we
give
pensions
to
fools
and
vile
persons
to
abuse
us
,
and
cousen
us
of
felicity
.
But
this
evill
puts
on
severall
shapes
,
which
we
must
discover
,
that
they
may
not
cousen
us
without
our
observation
.
For
all
men
are
not
capable
of
an
open
flattery
.
And
therefore
some
will
dresse
their
hypocrisie
and
illusion
so
,
that
you
may
feel
the
pleasure
,
and
but
secretly
perceive
the
complyance
and
tendernesse
to
serve
the
ends
of
your
folly
?
perit
procari
,
si
latet
,
said
Plancus
,
If
you
be
not
perceived
,
you
lose
your
reward
;
if
you
be
too
open
,
you
lose
it
worse
.
1.
Some
flatter
by
giving
great
names
,
and
propounding
great
examples
;
and
thus
the
Aegyptian
villains
hung
a
Tumblers
rope
upon
their
Prince
,
and
a
Pipers
whistle
;
because
they
called
their
Ptolemy
by
the
name
of
Apollo
their
God
of
Musick
.
This
put
buskins
upon
Nero
,
and
made
him
fidle
in
all
the
great
Towns
of
Greece
.
When
their
Lords
were
Drunkards
,
they
called
them
Bacchus
;
when
they
were
Wrestlers
,
they
saluted
them
by
the
name
of
Hercules
;
and
some
were
so
vain
as
to
think
themselves
commended
,
when
their
Flatterers
told
aloud
,
that
they
had
drunk
more
then
Alexander
the
Conquerour
.
And
indeed
nothing
more
abuses
easie
fooles
that
onely
seek
for
an
excuse
for
their
wickednesse
,
a
Patron
for
their
vice
,
a
warrant
for
their
sleepy
peace
,
then
to
tell
stories
of
great
examples
remarked
for
the
instances
of
their
temptation
.
When
old
Cato
commended
meretricious
mixtures
,
and
to
prevent
adulteries
permitted
fornication
,
the
youth
of
the
succeeding
ages
had
warrant
enough
to
goe
ad
olentes
fornices
,
into
their
chambers
of
filthy
pleasure
;
Quidam
notus
homo
cum
exiret
fornice
;
macte
Virtute
esto
(
inquit
)
sententia
dia
Catonis
:
And
it
would
passe
the
goblets
in
a
freer
circle
,
if
a
flattering
man
shall
but
say
,
Narratur
&
prisci
Catonis
saepè
mero
caluisse
virtus
,
that
old
Cato
would
drink
hard
at
sun-set
.
When
Varro
had
noted
,
that
wise
and
severe
Salust
,
who
by
excellent
sententious
words
had
reproved
the
follies
of
lust
,
was
himselfe
taken
in
adultery
,
The
Romane
youth
did
hug
their
vice
,
and
thought
it
grew
upon
their
nature
like
a
mans
beard
,
and
that
the
wisest
men
would
lay
their
heads
upon
that
threshold
;
and
Seneca
tels
that
the
women
of
that
age
despised
the
adultery
of
one
man
onely
;
and
hated
it
like
marriage
,
and
despis'd
that
as
want
of
breeding
,
and
grandeur
of
spirit
,
because
the
braver
Spartans
did
use
to
breed
their
children
promiscuously
,
as
the
Heards-men
doe
cattle
from
the
fairest
Buls
.
And
Arrianus
tels
that
the
women
would
defend
their
basenesse
by
the
doctrine
of
Plato
,
who
maintain'd
the
community
of
women
.
This
sort
of
flattery
is
therefore
more
dangerous
,
because
it
makes
the
temptation
ready
for
mischief
,
apted
and
dressed
with
proper
,
materiall
,
and
imitable
circumstances
.
The
way
of
discourse
is
far
about
,
but
evill
examples
kill
quickly
.
2.
Others
flatter
by
imitation
:
for
when
a
crime
is
rare
and
insolent
,
singular
and
out
of
fashion
,
it
must
be
a
great
strength
of
malice
and
impudence
that
must
entertain
it
;
but
the
flattering
man
doing
the
vice
of
his
Lord
takes
off
the
wonder
,
and
the
fear
of
being
stared
at
;
and
so
incourages
it
by
making
it
popular
and
common
.
Plutarch
tels
of
one
that
divorced
himself
from
his
wife
because
his
friend
did
so
;
that
the
other
might
be
hardened
in
the
mischief
;
and
when
Plato
saw
his
scholars
stoop
in
the
shoulders
,
and
Aristotle
observed
his
to
stammer
,
they
began
to
be
lesse
troubled
with
those
imperfections
which
they
thought
common
to
themselves
and
others
.
3.
Some
pretend
a
rusticity
and
downright
plainnesse
,
and
upon
the
confidence
of
that
humour
their
friends
vice
,
and
flatter
his
ruine
.
Seneca
observed
it
of
some
of
his
time
;
alius
quidam
adulatione
clam
utebatur
parcè
,
alius
ex
aperto
palm
,
rusticitate
simulatâ
,
quasi
simplicitas
illa
ars
non
sit
.
They
pretend
they
love
not
to
dissemble
,
and
therefore
they
cannot
hide
their
thoughts
;
let
their
friend
take
it
how
he
will
,
they
must
commend
that
which
is
commendable
;
and
so
man
that
is
willing
to
dye
quietly
,
is
content
with
the
honest
heartynesse
and
downright
simplicity
of
him
that
with
an
artificial
rudenesse
dress'd
the
flattery
.
4.
Some
will
dispraise
themselves
that
their
friend
may
think
better
of
himselfe
,
or
lesse
severely
of
his
fault
.
5.
Others
will
reprove
their
friend
for
a
trifle
,
but
with
a
purpose
to
let
him
understand
,
that
this
is
all
;
for
the
honest
man
would
have
told
his
friend
if
it
had
been
worse
.
6.
Some
will
laugh
and
make
a
sport
of
a
vice
,
and
can
hear
their
friend
tell
the
cursed
narrative
of
his
adultery
,
of
his
drunkennesse
,
of
his
craft
and
unjust
purchases
;
and
all
this
shall
prove
but
a
merry
scene
;
as
if
damnation
were
a
thing
to
be
laughed
at
,
and
the
everlasting
ruine
of
his
friend
were
a
very
good
jest
.
But
thus
the
poor
sinner
shall
not
be
affrighted
from
his
danger
,
nor
chastised
by
severe
language
,
but
the
villain
that
eats
his
meat
shall
take
him
by
the
hand
,
and
dance
about
the
pit
till
he
fals
in
,
and
dies
with
shame
and
folly
.
Thus
the
evill
Spirit
puts
on
shapes
enough
;
none
to
affright
the
man
,
but
all
to
destroy
him
;
and
yet
it
is
filthy
enough
when
it
is
invested
with
its
own
character
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Parasite
or
Flatterer
is
a
beast
that
is
all
belly
,
looking
round
with
his
eye
,
watchfull
,
ugly
,
and
deceitfull
,
and
creeping
on
his
teeth
;
they
feed
him
,
and
kill
them
that
reach
him
bread
:
for
that
's
the
nature
of
all
vipers
.
I
have
this
one
thing
onely
to
insert
,
and
then
the
caution
will
be
sufficient
,
viz.
that
we
doe
not
think
all
praise
given
to
our
friend
to
be
flattery
,
though
it
be
in
his
presence
.
For
sometimes
praise
is
the
best
conveyance
for
a
precept
,
and
it
may
nourish
up
an
infant
vertue
,
and
make
it
grow
up
towards
perfection
,
and
its
proper
measures
and
rewards
.
Friendship
does
better
please
our
friend
then
flattery
,
and
though
it
was
made
also
for
vertue
,
yet
it
mingles
pleasures
in
the
chalice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
delicious
to
behold
the
face
of
a
friendly
and
a
sweet
person
;
and
it
is
not
the
office
of
a
friend
alwayes
to
be
sowre
,
or
at
any
time
morose
;
but
free
,
open
,
and
ingenuous
,
candid
and
humane
,
not
denying
to
please
,
but
ever
refusing
to
abuse
or
corrupt
.
For
as
adulterine
metals
retain
the
lustre
and
colour
of
gold
,
but
not
the
value
;
so
flattery
in
imitation
of
friendship
takes
the
face
and
outside
of
it
,
the
delicious
part
;
but
the
flatterer
uses
it
to
the
interests
of
vice
,
and
a
friend
by
it
serves
vertue
;
and
therefore
Plutarch
well
compared
friendship
to
medicinall
oyntments
,
which
however
delicious
they
be
,
yet
they
are
also
usefull
,
and
minister
to
healing
.
But
flattery
is
sweet
and
adulterate
,
pleasant
but
without
health
.
He
therefore
that
justly
commends
his
friend
to
promote
and
incourage
his
vertue
,
reconciles
vertue
with
his
friends
affection
,
and
makes
it
pleasant
to
be
good
;
and
he
that
does
so
,
shall
also
better
be
suffered
when
he
reproves
,
because
the
needing
person
shall
finde
that
then
is
the
opportunity
and
season
of
it
,
since
he
denyed
not
to
please
so
long
as
he
could
also
profit
.
I
onely
adde
this
advice
,
that
since
selfe-love
is
the
serpents
milk
that
feeds
this
viper
flattery
,
we
should
doe
well
to
choke
it
with
its
mothers
milk
;
I
mean
,
learn
to
love
our selves
more
,
for
then
we
should
never
endure
to
be
flattered
.
For
he
that
because
he
loves
himselfe
,
loves
to
be
flattered
,
does
,
because
he
loves
himself
,
love
to
entertain
a
man
to
abuse
him
,
to
mock
him
,
and
to
destroy
him
finally
.
But
he
that
loves
himselfe
truly
,
will
suffer
fire
,
will
endure
to
be
burnt
,
so
he
may
be
purified
;
put
to
pain
,
so
he
may
be
restored
to
health
;
for
of
all
sauces
(
said
Euenus
)
sharpnesse
,
severity
,
and
fire
is
the
best
.
SERMON
,
XXV
.
Part
IV.
The
Duties
of
the
Tongue
.
Ephes.
4.
latter
part
of
the
29
verse
.
—
But
that
which
is
good
to
the
use
of
edifying
,
that
it
may
minister
grace
unto
the
hearers
.
LOquendi
ministros
habemus
homines
,
tacendi
Deos
,
said
one
;
Men
teach
us
to
speak
,
and
God
teaches
us
to
hold
our
tongue
.
The
first
we
are
taught
by
the
lectures
of
our
Schools
;
the
latter
,
by
the
mysteries
of
the
Temple
.
But
now
in
the
new
institution
,
we
have
also
a
great
Master
of
speaking
;
and
though
silence
is
one
of
the
great
paths
of
Innocence
,
yet
Holy
speaking
is
the
instrument
of
Spirituall
Charity
,
and
is
a
glorification
of
God
:
and
therefore
this
kinde
of
speaking
is
a
degree
of
perfection
beyond
the
wisdome
and
severity
of
silence
.
For
although
garrulity
and
foolish
inordinate
talking
is
a
conjunction
of
folly
and
sin
,
and
the
prating
man
while
he
desires
to
get
the
love
of
them
he
converses
with
,
incurres
their
hatred
;
while
he
would
be
admir'd
,
is
laughed
at
;
he
spends
much
and
gets
nothing
,
he
wrongs
his
friends
and
makes
sport
to
his
enemies
,
and
injures
himselfe
;
he
is
derided
when
he
tels
what
others
know
,
he
is
indanger'd
if
he
tels
a
secret
and
what
they
know
not
;
he
is
not
beleeved
when
he
tels
good
news
,
and
when
he
tels
ill
news
he
is
odious
:
and
therefore
that
silence
which
is
a
cure
of
all
this
evill
is
an
excellent
portion
of
safety
and
Religion
;
yet
it
is
with
holy
speaking
and
innocent
silence
as
it
is
with
a
Hermit
and
a
Bishop
;
the
first
goes
to
a
good
school
,
but
the
second
is
proceeded
towards
greater
perfection
;
and
therefore
the
practicall
life
of
Ecclesiasticall
Governors
being
found
in
the
way
of
holinesse
and
zeale
,
is
called
status
perfectionis
,
a
more
excellent
and
perfect
condition
of
life
,
and
farre
beyond
the
retirements
and
inoffensive
life
of
those
innocent
persons
which
doe
so
much
lesse
of
profit
,
by
how
much
charity
is
better
then
meditation
,
and
going
to
heaven
by
religion
and
charity
,
by
serving
God
and
converting
soules
,
is
better
then
going
to
heaven
by
prayers
and
secret
thoughts
:
So
it
is
with
silence
,
and
religious
communication
.
That
does
not
offend
God
;
this
glorifies
him
:
That
prevents
Sin
;
this
sets
forward
the
interests
of
Religion
.
And
therefore
Plutarch
said
well
,
Qui
generosè
&
regio
more
instituuntur
,
primum
tacere
,
deinde
loqui
discunt
.
To
be
taught
first
to
be
silent
,
then
to
speak
well
and
handsomely
,
is
education
fit
for
a
Prince
;
and
that
is
St.
Paul's
method
here
:
first
we
were
taught
how
to
restraine
our
tongues
in
the
foregoing
instances
,
and
now
we
are
called
to
imploy
them
in
Religion
.
1.
We
must
speak
that
which
is
good
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
thing
that
may
serve
the
ends
of
our
God
and
of
our
Neighbour
,
in
the
measures
of
Religion
and
usefulnesse
.
But
it
is
here
as
in
all
other
propositions
of
Religion
.
God
to
us
,
who
are
in
the
body
,
and
conducted
by
materiall
phantasmes
,
and
understanding
nothing
but
what
we
feel
,
or
is
conveyed
to
us
by
the
proportions
of
what
we
doe
or
have
,
hath
given
us
a
Religion
that
is
fitted
to
our
condition
and
constitution
.
And
therefore
when
we
are
commanded
to
love
God
,
by
this
love
Christ
understands
obedience
;
when
we
are
commanded
to
honour
God
,
it
is
by
singing
and
reciting
his
praises
,
and
doing
things
which
cause
reputation
and
honour
:
and
even
here
when
we
are
commanded
to
speak
that
which
is
good
,
it
is
instanced
in
such
good
things
which
are
really
profitable
,
practically
usefull
;
and
here
the
measures
of
God
are
especially
by
the
proportions
of
our
neighbour
.
And
therefore
,
though
speaking
honorable
things
of
God
be
an
imployment
that
does
honour
to
our
tongues
and
voices
,
yet
we
must
tune
and
compose
even
these
notes
so
,
as
may
best
profit
our
neighbour
;
for
so
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
speech
,
such
as
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
edification
of
necessity
:
the
phrase
is
an
Hebraisme
,
where
the
genitive
case
of
a
substantive
is
put
for
the
adjective
;
and
meanes
,
that
our
speech
be
apted
to
necessary
edification
,
or
such
edification
as
is
needfull
to
every
mans
particular
case
;
that
is
,
that
we
so
order
our
communication
,
that
it
be
apt
to
instruct
the
ignorant
,
to
strengthen
the
weak
,
to
recall
the
wanderer
,
to
restraine
the
vicious
,
to
comfort
the
disconsolate
,
to
speak
a
word
in
season
to
every
mans
necessity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
may
minister
grace
,
something
that
may
please
and
profit
them
,
according
as
they
shall
need
;
all
which
I
shall
reduce
to
these
three
heads
:
1.
To
Instruct.
2.
To
Comfort
.
3.
To
Reprove
.
1.
Our
conversation
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
apt
to
teach
.
For
since
all
our
hopes
on
our
part
depend
upon
our
obedience
to
God
,
and
conformity
to
our
Lord
Jesus
,
by
whom
our
endevours
are
sanctified
and
accepted
,
and
our
weaknesses
are
pardoned
,
and
all
our
obedience
relies
upon
,
and
is
incouraged
and
grounded
in
faith
,
and
faith
is
founded
naturally
and
primarily
in
the
understanding
,
we
may
observe
that
it
is
not
onely
reasonably
to
be
expected
,
but
experimentally
felt
,
that
in
weak
and
and
ignorant
understandings
there
are
no
sufficient
supports
for
the
vigorousnesse
of
a
holy
life
;
there
being
nothing
,
or
not
enough
to
warrant
and
strengthen
great
resolutions
,
to
reconcile
our
affections
to
difficulties
,
to
make
us
patient
of
affronts
,
to
receive
deeper
mortifications
,
and
ruder
usages
,
unlesse
where
an
extraordinary
grace
supplies
the
want
of
ordinary
notices
,
as
the
Apostles
were
enabled
to
their
preachings
:
But
he
therefore
that
carries
and
imports
into
the
understanding
of
his
Brother
,
notices
of
faith
,
and
incomes
of
spirituall
propositions
,
and
arguments
of
the
Spirit
,
enables
his
brother
towards
the
work
and
practises
of
a
holy
life
:
and
though
every
argument
which
the
Spirit
of
God
hath
made
and
recorded
in
holy
Scripture
,
is
of
it selfe
inducement
great
enough
to
endear
obedience
;
yet
it
is
not
so
in
the
event
of
things
to
every
mans
infirmity
,
and
need
;
but
in
the
treasures
of
the
Spirit
,
in
the
heaps
and
variety
of
institution
,
and
wise
discourses
,
there
will
not
onely
be
enough
to
make
a
man
without
excuse
,
but
sufficient
to
doe
his
work
and
to
cure
his
evill
,
and
to
fortifie
his
weaker
parts
,
and
to
comply
with
his
necessities
;
for
although
Gods
sufficient
grace
is
present
to
all
that
can
use
it
,
yet
if
there
be
no
more
then
that
,
it
is
a
sad
consideration
to
remember
,
that
there
are
but
few
that
will
be
saved
,
if
they
be
helped
but
with
just
so
much
as
can
possibly
doe
the
work
:
and
this
we
may
well
be
assured
of
,
if
we
consider
that
God
is
never
wanting
to
any
man
in
what
is
simply
necessary
;
but
then
if
we
adde
this
also
,
that
of
the
vast
numbers
of
men
who
might
possibly
be
saved
,
so
few
really
are
so
,
we
shall
perceive
that
that
grace
which
onely
is
sufficient
,
is
not
sufficient
;
sufficient
to
the
thing
,
is
not
sufficient
for
the
person
;
and
therefore
that
God
does
usually
give
us
more
,
and
we
need
more
yet
;
and
unlesse
God
works
in
us
to
will
and
to
doe
,
we
shall
neither
will
nor
doe
;
though
to
will
be
in
the
power
of
our
hand
,
yet
we
will
not
will
;
it
follows
from
hence
that
all
they
who
will
comply
with
Gods
method
of
graciousnesse
,
and
the
necessities
of
their
Brethren
,
must
endevour
by
all
meanes
,
and
in
all
their
owne
measures
,
and
capacities
to
lay
up
treasures
of
notices
and
instructions
in
their
brothers
soul
,
that
by
some
argument
or
other
they
may
be
met
withall
and
taken
in
every
corner
of
their
conversation
.
Adde
to
this
,
that
the
duty
of
a
man
hath
great
variety
,
and
the
souls
of
men
are
infinitely
abused
,
and
the
persuasions
of
men
are
strangely
divided
,
and
the
interests
of
men
are
a
violent
and
preternaturall
declination
from
the
strictnesses
of
vertue
,
and
the
resolutions
of
men
are
quickly
altered
,
and
very
hardly
to
be
secured
,
and
the
cases
of
conscience
are
numerous
and
intricate
,
and
every
state
of
life
that
hath
its
proper
prejudice
,
and
our
notices
are
abused
by
our
affections
,
and
we
shall
perceive
that
men
generally
need
knowledge
enough
to
over-power
all
their
passions
,
to
root
out
their
vitious
inclinations
,
to
master
their
prejudice
,
to
answer
objections
,
to
resist
temptations
,
to
refresh
their
wearynesse
,
to
fixe
their
resolutions
,
and
to
determine
their
doubts
;
and
therefore
to
see
your
brother
in
a
state
of
ignorance
,
is
to
see
him
unfurnished
and
unprepared
to
all
good
works
,
a
person
safe
no
longer
then
till
a
temptation
comes
,
and
one
that
cannot
be
saved
but
by
an
absolute
unlimited
predestination
,
a
favour
of
which
he
hath
no
promise
,
no
security
,
no
revelation
;
and
although
to
doe
this
God
,
hath
appointed
a
speciall
Order
of
men
,
the
whole
Ecclesiasticall
Order
,
whom
he
feeds
at
his
owne
charges
,
and
whom
men
rob
at
their
owne
perill
,
yet
this
doth
not
disoblige
others
:
for
every
Master
of
a
family
is
to
instruct
,
or
cause
his
family
to
be
instructed
,
and
catechised
;
every
Governour
is
to
instruct
his
charge
,
every
Man
his
Brother
,
not
alwayes
in
person
,
but
ever
by
all
possible
and
just
provisions
.
For
if
the
people
dye
for
want
of
knowledge
,
they
who
are
set
over
them
shall
also
die
for
want
of
charity
.
Here
therefore
we
must
remember
,
that
it
is
the
duty
of
us
all
,
in
our
severall
measures
and
proportions
,
to
instruct
those
that
need
it
,
and
whose
necessity
is
made
ready
for
our
ministration
;
and
let
us
tremble
to
think
what
will
be
the
sad
account
which
we
shall
make
when
even
our
families
are
not
taught
in
the
fundamentals
of
Religion
;
for
how
can
it
be
possible
for
those
who
could
not
account
concerning
the
stories
of
Christs
life
and
death
,
the
ministeries
of
their
redemption
,
the
foundation
of
all
their
hopes
,
the
great
argument
of
all
their
obediences
;
how
can
it
be
expected
that
they
should
ride
in
triumph
over
all
the
evills
which
the
Devill
,
and
the
World
,
and
their
owne
follies
daily
present
to
them
in
the
course
of
every
dayes
conversation
?
And
it
will
be
an
ill
return
to
say
,
that
God
will
require
no
more
of
them
then
he
hath
given
them
;
for
suppose
that
be
true
in
your
own
sense
,
yet
he
will
require
it
of
thee
,
because
thou
gavest
them
no
more
;
and
however
,
it
is
a
formidable
danger
,
and
a
trifling
hope
for
any
man
to
put
all
the
hopes
of
his
being
saved
upon
the
onely
stock
of
ignorance
;
for
if
his
ignorance
should
never
be
accounted
for
,
yet
it
may
leave
him
in
that
state
in
which
his
evills
shall
grow
great
,
and
his
sins
may
be
irremediable
.
2.
Our
Conversation
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
apt
to
comfort
the
disconsolate
;
and
then
this
,
men
in
present
can
feel
no
greater
charity
.
For
since
halfe
the
duty
of
a
Christian
in
this
life
consists
in
the
exercise
of
passive
graces
,
and
the
infinite
variety
of
providence
,
and
the
perpetuall
adversity
of
chances
,
and
the
dissatisfaction
and
emptynesse
that
is
in
things
themselves
,
and
the
wearynesse
and
anguish
of
our
spirit
does
call
us
to
the
trial
and
exercise
of
patience
even
in
the
dayes
of
sunshine
,
and
much
more
in
the
violent
storms
that
shake
our
dwellings
,
and
make
our
hearts
tremble
;
God
hath
sent
some
Angels
into
the
world
,
whose
office
it
is
to
refresh
the
sorrowes
of
the
poore
,
and
to
lighten
the
eyes
of
the
disconsolate
;
he
hath
made
some
creatures
whose
powers
are
chiefly
ordain'd
to
comfort
;
wine
,
and
oyle
,
and
society
,
cordials
and
variety
;
and
time
it selfe
is
checker'd
with
black
and
white
;
stay
but
till
to
morrow
,
and
your
present
sorrow
will
be
weary
,
and
will
lie
downe
to
rest
.
But
this
is
not
all
.
The
third
person
of
the
holy
Trinity
is
known
to
us
by
the
name
and
dignity
of
the
Holy
Ghost
the
Comforter
,
and
God
glories
in
the
appellative
,
that
he
is
the
Father
of
mercies
,
and
the
God
of
all
comfort
,
and
therefore
to
minister
in
the
office
is
to
become
like
God
,
and
to
imitate
the
charities
of
heaven
;
and
God
hath
fitted
mankinde
for
it
;
he
most
needs
it
,
and
he
feels
his
brothers
wants
by
his
owne
experience
,
and
God
hath
given
us
speech
,
and
the
endearments
of
society
,
and
pleasantness
of
conversation
,
and
powers
of
seasonable
discourse
,
arguments
to
allay
the
sorrow
,
by
abating
our
apprehensions
and
taking
out
the
sting
,
or
telling
the
periods
of
comfort
,
or
exciting
hope
,
or
urging
a
precept
,
and
reconciling
our
affections
,
and
reciting
promises
,
or
telling
stories
of
the
Divine
mercy
,
or
changing
it
into
duty
,
or
making
the
burden
lesse
by
comparing
it
with
greater
,
or
by
proving
it
to
be
lesse
then
we
deserve
,
and
that
it
is
so
intended
,
and
may
become
the
instrument
of
vertue
.
And
certain
it
is
,
that
as
nothing
can
better
doe
it
,
so
there
is
nothing
greater
,
for
which
God
made
our
tongues
,
next
to
reciting
his
prayses
,
then
to
minister
comfort
to
a
weary
soul.
And
what
greater
measure
can
we
have
,
then
that
we
should
bring
joy
to
our
brother
,
who
with
his
dreary
eyes
looks
to
heaven
and
round
about
,
and
cannot
finde
so
much
rest
as
to
lay
his
eye-lids
close
together
,
then
that
thy
tongue
should
be
tun'd
with
heavenly
accents
,
and
make
the
weary
soul
to
listen
for
light
and
ease
,
and
when
he
perceives
that
there
is
such
a
thing
in
the
world
,
and
in
the
order
of
things
,
as
comfort
and
joy
,
to
begin
to
break
out
from
the
prison
of
his
sorrows
at
the
dore
of
sighs
and
tears
,
and
by
little
and
little
melt
into
showres
and
refreshment
?
This
is
glory
to
thy
voyce
,
and
imployment
fit
for
the
brightest
Angel
.
But
so
have
I
seen
the
sun
kisse
the
frozen
earth
which
was
bound
up
with
the
images
of
death
,
and
the
colder
breath
of
the
North
,
and
then
the
waters
break
from
their
inclosures
,
and
melt
with
joy
,
and
run
in
usefull
channels
,
and
the
flies
doe
rise
againe
from
their
little
graves
in
walls
,
and
dance
a
while
in
the
aire
,
to
tell
that
there
is
joy
within
,
and
that
the
great
mother
of
creatures
will
open
the
stock
of
her
new
refreshment
,
become
usefull
to
mankinde
,
and
sing
prayses
to
her
Redeemer
:
So
is
the
heart
of
a
sorrowfull
man
under
the
discourses
of
a
wise
Comforter
,
he
breaks
from
the
despairs
of
the
grave
,
and
the
fetters
and
chains
of
sorrow
,
he
blesses
God
,
and
he
blesses
thee
,
and
he
feels
his
life
returning
;
for
to
be
miserable
is
death
,
but
nothing
is
life
but
to
be
comforted
;
and
God
is
pleased
with
no
musick
from
below
so
much
as
in
the
thanksgiving
songs
of
relieved
Widows
,
of
supported
Orphans
,
of
rejoycing
,
and
comforted
,
and
thankfull
persons
.
This
part
of
communication
does
the
work
of
God
and
of
our
Neighbors
,
and
bears
us
to
heaven
in
streams
of
joy
made
by
the
overflowings
of
our
brothers
comfort
.
It
is
a
fearfull
thing
to
see
a
man
despairing
.
None
knows
the
sorrow
and
the
intolerable
anguish
but
themselves
,
and
they
that
are
damned
;
and
so
are
all
the
loads
of
a
wounded
spirit
,
when
the
st●ffe
of
a
mans
broken
fortune
bowes
its
head
to
the
ground
,
and
sinks
like
an
Osier
under
the
violence
of
a
mighty
tempest
.
But
therefore
in
proportion
to
this
I
may
tell
the
excellency
of
the
imployment
,
and
the
duty
of
that
charity
which
bears
the
dying
and
languishing
soul
from
the
fringes
of
hell
to
the
seat
of
the
brightest
stars
,
where
Gods
face
shines
and
reflects
comforts
for
ever
and
ever
.
And
though
God
hath
for
this
especially
intrusted
his
Ministers
and
Servants
of
the
Church
,
and
hath
put
into
their
hearts
and
notices
great
magazines
of
promises
,
and
arguments
of
hope
and
arts
of
the
Spirit
,
yet
God
does
not
alwayes
send
Angels
on
these
embassies
,
but
sends
a
man
ut
sit
homo
homini
Deus
,
that
every
good
man
in
his
season
may
be
to
his
brother
in
the
place
of
God
,
to
comfort
and
restore
him
;
and
that
it
may
appear
how
much
it
is
the
duty
of
us
all
to
minister
comfort
to
our
brother
,
we
may
remember
that
the
same
words
and
the
same
arguments
doe
oftentimes
more
prevaile
upon
our
spirits
when
they
are
applyed
by
the
hand
of
another
,
then
when
they
dwell
in
us
,
and
come
from
our
owne
discoursings
.
This
is
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
edification
of
our
needs
,
and
the
greatest
and
most
holy
charity
.
3.
Our
communication
must
in
its
just
season
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
must
reprove
our
sinning
brother
;
for
the
wounds
of
a
friend
are
better
then
the
kisses
of
an
enemy
(
saith
Solomon
:
)
we
imitate
the
office
of
the
great
Shepheard
and
Bishop
of
souls
,
if
we
goe
to
Prov.
27.
6.
seek
and
save
that
which
was
lost
;
and
it
is
a
fearfull
thing
to
see
a
friend
goe
to
hell
undisturbed
,
when
the
arresting
him
in
his
horrid
progresse
may
possibly
make
him
to
return
;
this
is
a
course
that
will
change
our
vile
itch
of
judging
and
censuring
others
into
an
act
of
charity
;
it
will
alter
slander
into
piety
,
detraction
into
counsell
,
revenge
into
friendly
and
most
usefull
offices
,
that
the
Vipers
flesh
may
become
Mithridate
,
and
the
Devill
be
defeated
in
his
malicious
imployment
of
our
language
.
He
is
a
miserable
man
whom
none
dares
tell
of
his
faults
so
plainly
,
that
he
may
understand
his
danger
;
and
he
that
is
uncapable
and
impatient
of
reproof
,
can
never
become
a
good
friend
to
any
man
.
For
besides
that
himself
would
never
admonish
his
friend
when
he
sins
,
(
and
if
he
would
,
why
should
not
himself
be
glad
of
the
same
charity
?
)
he
is
also
proud
,
and
Scorner
is
his
name
;
he
thinks
himself
exempt
from
the
condition
and
failings
of
men
,
or
if
he
does
not
,
he
had
rather
goe
to
hell
then
be
call'd
to
his
way
by
an
angry
Sermon
,
or
driven
back
by
the
sword
of
an
Angell
,
or
endure
one
blushing
,
for
all
his
hopes
and
interests
of
heaven
.
It
is
no
shame
to
be
reproved
,
but
to
deserve
it
;
but
he
that
deserves
it
,
and
will
doe
so
still
,
shall
increase
his
shame
into
confusion
,
and
bring
upon
himselfe
a
sorrow
bigger
then
the
calamities
of
war
,
and
plagues
,
and
hospitals
,
and
poverty
.
He
onely
is
truely
wise
,
and
will
be
certainly
happy
,
that
so
understands
himself
and
hates
his
sin
,
that
he
will
not
nurse
it
,
but
get
to
himselfe
a
Reprover
on
purpose
,
whose
warrant
shall
be
liberty
,
whose
thanks
shall
be
amendment
,
whose
entertainment
shall
be
obedience
;
for
a
flattering
word
is
like
a
bright
sun-shine
to
a
sore
Eye
,
it
increases
the
trouble
,
and
lessens
the
sight
;
Haec
demum
sapiet
dictio
quae
feriet
;
The
severe
word
of
the
reproving
man
is
wise
and
healthfull
:
But
because
all
times
and
all
circumstances
,
and
all
persons
are
not
fit
for
this
imployment
:
—
et
plurima
sunt
quae
Non
audent
homines
pertusâ
dicere
laenâ
;
Some
will
not
endure
that
a
pore
man
,
or
an
obliged
person
should
reprove
them
,
and
themselves
are
often
so
unprofitable
servants
that
they
will
rather
venture
their
friends
damnation
then
hazard
their
owne
interest
,
therefore
in
the
performance
of
this
duty
of
the
usefull
communication
,
the
following
measures
are
fit
to
be
observed
.
1.
Let
not
your
reproofe
be
publick
and
personall
:
if
it
be
publick
,
it
must
be
in
generall
;
if
it
be
personall
,
it
must
be
in
private
;
and
this
is
expressely
commanded
by
our
blessed
Saviour
:
If
thy
Brother
offends
,
tell
it
him
between
him
and
thee
;
for
when
it
comes
afterwards
in
case
of
contumacy
to
be
declared
in
publick
,
it
passes
from
fraternall
correption
to
Ecclesiasticall
discipline
.
When
Socrates
reproved
Plato
at
a
feast
,
Plato
told
him
,
it
had
been
better
he
had
told
him
his
fault
in
private
;
for
to
speak
it
publickly
is
indecency
:
Socrates
replyed
;
and
so
it
is
for
you
publickly
to
condemne
that
indecency
.
For
it
is
the
nature
of
man
to
be
spitefull
when
he
is
shamed
,
and
to
esteem
that
the
worst
of
evils
,
and
therefore
to
take
impudence
and
perseverance
for
its
cover
,
when
his
shame
is
naked
:
And
for
this
indiscretion
Aristomenes
the
Tutor
of
Ptolemy
,
who
before
the
Corinthian
Embassadors
reproved
the
King
for
sleeping
at
the
solemne
audience
,
profited
nothing
,
but
enraged
the
Prince
,
and
was
himself
forc'd
to
drink
poyson
.
But
this
warinesse
is
not
alwayes
necessary
.
For
1.
a
publick
and
an
authoriz'd
person
,
may
doe
it
publickly
,
and
may
name
the
person
as
himself
shall
judge
expedient
.
—
secuit
Lucilius
urbem
:
Te
Lupe
,
te
Muti
;
&
genuinum
fregit
in
illis
:
Omne
vafer
vitium
—
Lucilius
was
a
censor
of
manners
,
and
by
his
office
he
had
warrant
and
authority
.
2.
There
are
also
some
cases
in
which
a
publick
reproofe
is
prudent
,
and
that
is
when
the
crime
is
great
,
but
not
understood
to
be
any
at
all
;
for
then
it
is
Instruction
and
Catechism
,
and
layes
aside
the
affront
and
trouble
of
reproofe
.
Thus
Ignatius
the
Martyr
did
reprove
Trajan
sacrificing
at
the
Altar
in
the
sight
of
all
the
Officers
of
the
Army
;
and
the
Iews
were
commanded
Jer.
10.
11.
to
reprove
the
Babylonians
for
Idolatry
in
the
land
of
their
Captivity
:
and
if
we
see
a
Prince
in
the
confidence
of
his
pride
,
and
carelesnesse
of
spirit
,
and
heat
of
war
spoyle
a
Church
or
rob
God
,
it
is
then
fit
to
tell
him
the
danger
of
Sacriledge
,
if
otherwise
he
cannot
well
be
taught
his
danger
,
and
his
duty
.
3.
There
are
some
circumstances
of
person
in
which
by
interpretation
,
duty
or
custome
a
leave
is
indulged
or
presum'd
,
that
liberty
may
be
prudently
used
,
publickly
to
reprove
the
publick
vices
:
so
it
was
in
the
old
days
of
the
Romans
;
vice
had
then
so
little
footing
and
authority
,
so
few
friends
and
advocates
,
that
the
Prophets
and
Poets
used
a
bolder
liberty
to
disgrace
whatsoever
was
amisse
;
—
unde
illa
priorum
Scribendi
quodcunque
animo
flagrante
liberet
Simplicitas
—
and
much
of
the
same
liberty
is
still
reserved
to
Pulpits
,
and
to
the
Bishops
office
,
save
onely
,
that
although
they
may
reprove
publickly
,
yet
they
may
not
often
doe
it
personally
.
2.
Use
not
to
reprove
thy
brother
for
every
thing
,
but
for
great
things
onely
:
for
this
is
the
office
of
a
Tutor
,
not
of
a
Friend
;
and
few
men
will
suffer
themselves
to
abide
alwayes
under
Pupillage
.
When
the
friend
of
Philotimus
the
Physician
came
to
him
to
be
cured
of
a
sore
finger
,
he
told
him
,
Heus
tu
,
non
tibi
cum
reduvia
est
nego●ium
,
he
let
his
finger
alone
,
and
told
him
that
his
liver
was
impostumate
:
and
he
that
tells
his
friend
that
his
countenance
is
not
grave
enough
in
the
Church
,
when
it
may
be
the
man
is
an
Atheist
,
offers
him
a
cure
that
will
doe
him
no
good
,
and
to
chastise
a
trifle
is
not
a
worthy
price
of
that
noblest
liberty
and
ingenuity
which
becomes
him
that
is
to
heale
his
brothers
soule
.
But
when
a
vice
stains
his
soule
,
when
he
is
a
foole
in
his
manners
,
when
he
is
proud
,
and
impatient
of
contradiction
,
when
he
disgraces
himselfe
by
talking
weakly
,
and
yet
beleeves
himselfe
wise
,
and
above
the
confidence
of
a
sober
person
,
then
it
concerns
a
friend
to
rescue
him
from
folly
.
So
Solon
reproved
Croesus
,
and
Socrates
Alcibiades
,
and
Cyrus
chid
Cyaxares
,
and
Plato
told
to
Dion
that
of
all
things
in
the
world
he
should
beware
of
that
folly
,
by
which
men
please
themselves
,
and
despise
a
better
judgement
:
quia
ei
vitio
adsidet
solitudo
,
Because
that
folly
hath
in
it
singularity
,
and
is
directly
contrary
to
all
capacities
of
a
friendship
,
or
the
entertainments
of
necessary
reproofe
.
3.
Vse
not
liberty
of
reproofe
in
the
dayes
of
sorrow
and
affliction
;
for
the
calamity
it self
is
enough
to
chastise
the
gayeties
of
sinning
persons
,
and
to
bring
him
to
repentance
;
it
may
be
sometimes
fit
to
insinuate
the
mention
of
the
cause
of
that
sorrow
,
in
order
to
repentance
,
and
a
cure
:
But
severe
and
biting
language
is
then
out
of
season
,
and
it
is
like
putting
vineger
to
an
enflamed
and
smarting
eye
,
it
increases
the
anguish
,
and
tempts
unto
impatience
.
In
the
accidents
of
a
sad
person
,
we
must
doe
as
nurses
to
their
falling
children
,
snatch
them
up
and
still
their
cryings
,
and
entertain
their
passion
with
some
delightfull
avocation
;
but
chide
not
then
when
the
sorrowfull
man
needs
to
be
refreshed
.
When
Crater
the
Cynic
met
Demetrius
Phalereus
in
his
banishment
and
trouble
,
he
went
to
him
and
spoke
to
him
friendly
,
and
used
his
Philosophy
in
the
ministeries
of
comfort
,
and
taught
him
to
bear
his
trouble
nobly
,
and
so
wrought
upon
the
criminal
,
and
wilde
Demetrius
;
and
he
moved
him
to
repentance
,
who
if
he
had
been
chidden
(
as
he
expected
)
would
have
scorn'd
the
manners
of
the
Cynic
,
and
hated
his
presence
and
institution
;
and
Perseus
kil'd
Euchus
and
Eulaeus
,
for
reproving
his
rashnesse
,
when
he
was
newly
defeated
by
the
Romanes
.
4.
Avoid
all
the
evill
appendages
of
this
liberty
:
for
since
to
reprove
a
sinning
brother
is
at
the
best
but
an
unwelcome
and
invidious
employment
,
though
it
may
also
be
understood
to
be
full
of
charity
;
yet
therefore
we
must
not
make
it
to
be
hatefull
by
adding
reproach
,
scorn
,
violent
expressions
,
scurrility
,
derision
,
or
bitter
invectives
.
Hieron
invited
Epicharmus
to
supper
,
and
he
knowing
that
Hieron
had
unfortunately
kil'd
his
friend
,
replyed
to
his
invitation
,
Atque
nuper
cum
amicos
immolares
non
vorasti
,
I
think
I
may
come
,
for
when
thou
didst
sacrifice
thy
friends
thou
didst
not
devour
them
.
This
was
a
bitter
sarcasme
,
and
might
with
more
prudence
and
charity
have
been
avoyded
.
They
that
intend
charitably
and
conduct
wisely
,
take
occasions
and
proper
seasons
of
reproof
,
they
doe
it
by
way
of
question
and
similitude
,
by
narrative
and
apologues
,
by
commending
something
in
him
that
is
good
,
and
discommending
the
same
fault
in
other
persons
by
way
that
may
disgrace
that
vice
,
and
preserve
the
reputation
of
the
man
.
Ammonius
observing
that
his
Scholars
were
nice
and
curious
in
their
diet
,
and
too
effeminate
for
a
Philosophicall
life
,
caused
his
freed
man
to
chastise
his
boy
for
not
dining
without
vinegar
,
and
all
the
while
look'd
upon
the
young
Gentlemen
,
and
read
to
them
a
lecture
of
Severity
.
Thus
our
dearest
Lord
reproved
St.
Peter
,
he
look'd
upon
him
when
the
signe
was
given
with
the
crowing
of
the
Cock
,
and
so
chid
him
into
a
showre
of
penitentiall
tears
.
Some
use
to
mingle
prayses
with
their
reprehensions
,
and
to
invite
their
friends
patience
to
endure
remedy
,
by
ministring
some
pleasure
with
their
medicine
;
for
as
no
wise
man
can
well
indure
to
be
praised
by
him
that
knows
not
how
to
disprayse
,
and
to
reprove
;
so
neither
will
they
endure
to
be
reproved
by
him
that
knows
not
how
to
praise
;
for
reproof
from
such
a
man
betrayes
too
great
a
love
of
himselfe
,
and
an
illiberall
spirit
:
He
that
will
reprove
wisely
,
must
efform
himselfe
into
all
images
of
things
which
innocently
and
wisely
he
can
put
on
;
not
by
changing
his
manners
,
his
principles
,
and
the
consequences
of
his
discourse
,
(
as
Alcibiades
was
supposed
to
doe
)
for
it
is
best
to
keep
the
severity
of
our
owne
principles
,
and
the
manner
of
our
owne
living
:
for
so
Plato
lived
at
Syracuse
,
just
as
he
lived
in
the
Academy
;
he
was
the
same
to
Dionysius
that
he
was
to
Dion
:
But
this
I
mean
,
that
he
who
meanes
to
win
soules
,
and
prevail
to
his
brothers
institution
,
must
as
St.
Paul
did
,
effigiate
and
conform
himself
to
those
circumstances
of
living
,
and
discourse
,
by
which
he
may
prevaile
upon
the
persuasions
,
by
complying
with
the
affections
and
usages
of
men
.
These
are
the
measures
by
which
we
are
to
communicate
our
counsels
and
advices
to
our
erring
Brethren
:
to
which
I
adde
this
last
advice
,
That
no
man
should
at
that
time
in
which
he
is
reproved
give
counsell
and
reproofe
to
his
Reprover
,
for
that
betrayes
an
angry
spirit
,
and
makes
discord
out
of
piety
,
and
changes
charity
into
wrangling
,
and
it
looking
like
a
revenge
,
makes
it
appear
that
himself
took
the
first
reproofe
for
an
injury
.
That
which
remaines
now
is
,
that
I
persuade
men
to
doe
it
,
and
that
I
persuade
men
to
suffer
it
;
't
is
sometimes
hard
to
doe
it
,
but
the
cause
is
onely
,
because
it
is
hard
to
bear
it
;
for
if
men
were
but
apprehensive
of
their
danger
,
and
were
not
desirous
to
die
,
there
were
no
more
to
be
said
in
this
affair
;
they
would
be
as
glad
to
entertain
a
severe
Reprover
as
a
carefull
Physitian
;
of
whom
because
most
men
are
so
willing
to
make
use
,
so
thankfull
for
their
care
,
so
great
valuers
of
their
skill
,
such
lovers
of
their
persons
;
no
man
is
put
to
it
to
persuade
men
to
be
Physitians
,
because
there
is
no
need
to
persuade
men
to
live
,
or
to
be
in
health
:
if
therefore
men
would
as
willingly
be
vertuous
as
be
healthfull
,
as
willingly
doe
no
evill
as
suffer
none
,
be
as
desirous
of
heaven
as
of
a
long
life
on
earth
,
all
the
difficulties
and
temptations
against
this
duty
of
reproving
our
sinning
brother
would
soon
be
conceal'd
;
but
let
it
be
as
it
will
,
we
must
doe
it
in
duty
and
piety
to
him
that
needs
,
and
if
he
be
impatient
of
it
,
he
needs
it
more
:
Et
per
bujusmodi
offensas
emetiendum
est
confragosum
hoc
iter
:
it
is
a
troublesome
imployment
,
but
it
is
duty
and
charity
;
and
therefore
when
it
can
with
hope
of
successe
,
with
prudence
and
piety
be
done
,
no
other
consideration
ought
to
interpose
.
And
for
the
other
part
,
those
I
mean
who
ought
to
be
reproved
,
they
are
to
remember
,
that
themselves
give
pensions
to
the
Preacher
on
purpose
to
be
reproved
if
they
shall
need
it*
,
that
God
hath
instituted
a
holy
Order
of
men
to
that
very
purpose*
,
that
they
should
be
severally
told
of
all
that
is
amisse*
,
that
themselves
chide
their
children
and
their
servants
for
their
good
,
and
that
they
may
amend*
,
and
that
they
endure
thirst
to
cure
their
dropsies*
,
that
they
suffer
burnings
to
prevent
the
gangrenes*
,
and
endure
the
cutting
off
a
limbe
to
preserve
their
lives*
,
and
therefore
that
it
is
a
strange
witchcraft
and
a
prodigious
folly
,
that
at
so
easie
a
mortification
as
the
suffering
of
a
plain
friendly
reproofe
,
they
will
not
set
forward
their
interest
of
heaven
,
and
suffer
themselves
to
be
set
forward
in
their
hopes
of
heaven
:
—
dura
fatemur
Esse
,
sed
ut
valeas
multa
dolenda
feras
.
And
when
all
remember
that
flattery
and
importune
silence
suffer
the
mighty
to
perish
like
fooles
and
inconsiderate
persons
,
it
ought
to
awake
our
spirits
,
and
make
us
to
attend
to
the
admonitions
of
a
friend
,
with
a
silence
great
as
midnight
,
and
watchfull
as
a
widows
eyes
.
It
was
a
strange
thing
that
Valentinian
should
in
the
midst
of
so
many
Christian
Prelates
make
a
law
to
establish
Polygamy
,
and
that
no
Bishop
should
dare
to
reprehend
him
.
The
effect
of
it
was
this
,
that
he
had
a
son
by
a
second
wife
,
the
first
being
alive
and
not
divorc'd
,
and
he
left
him
heir
of
a
great
part
of
the
Empire
;
and
what
the
effect
of
that
was
to
this
soul
,
God
who
is
his
Judge
best
knows
.
If
now
at
last
it
be
inquir'd
whether
every
man
is
bound
to
reprove
every
man
,
if
he
sins
,
and
if
he
converse
with
him
?
I
answer
,
that
if
it
should
be
so
,
it
were
to
no
purpose
,
and
therefore
for
it
there
is
no
commandement
;
every
man
that
can
may
instruct
him
that
wants
it
;
but
every
man
may
not
reprove
him
that
is
already
instructed
;
that
is
an
act
of
charity
,
for
which
there
are
no
measures
,
but
the
others
necessity
,
and
his
own
opportunity
;
but
this
is
also
an
act
of
discipline
,
and
must
in
many
cases
suppose
an
authority
;
and
in
all
cases
such
a
liberty
as
is
not
fit
to
be
permitted
to
mean
,
and
ignorant
,
and
inferiour
persons
;
I
end
this
with
the
saying
of
a
wise
person
,
advising
to
every
one
concerning
the
use
of
the
tongue
,
aut
lucrentur
vitam
loquendo
,
aut
tacendo
abscondant
scientiam
;
if
they
speak
,
let
them
minister
to
the
good
of
souls
;
if
they
speak
not
,
let
them
minister
to
sobriety
;
in
the
first
they
serve
the
end
of
charity
,
in
the
other
of
humility
.
THE
END
.
ERRATA
.
PAg.
10.
l.
35.
r.
entertained
that
at
.
p.
6.
l.
30.
scen
r.
scene
.
29.
21.
dear
r.
clear
.
152.
4.
terrour
r.
fervour
.
71.
40.
the
bowed
r.
they
bowed
.
87.
41.
reverend
r
reverene'd
.
112.
27.
r.
illius
pejo
a
prioribus
.
100.
1.
one
r.
once
.
102.
21.
that
flies
r.
he
that
flies
.
142.
16.
r.
true
or
false
.
98.
45.
if
it
be
turned
r.
if
it
be
not
turned
.
283.
ult.
r.
get
a
Genius
.
309.
40.
still
r.
till
.
334.
5.
r.
his
soul.
33.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lege
(
forsan
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
52.
29.
lege
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
140.
9.
lege
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
200.
ult.
lege
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
margin
.
p.
225.
5.
lege
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
XXVIII
SERMONS
PREACHED
AT
GOLDEN
GROVE
;
Being
for
the
Summer
half-year
,
BEGINNING
ON
WHIT-SUNDAY
,
And
ending
on
the
xxv
.
Sunday
after
TRINITY
.
TOGETHER
WITH
A
Discourse
of
the
Divine
Institution
,
Necessity
,
Sacredness
,
and
Separation
of
the
Office
Ministeriall
.
BY
JER.
TAYLOR
,
D.
D.
QVI
SEQVITUR
ME
NON
AMBULAT
IN
TENEBRIS
.
printer's or publisher's device
LONDON
,
Printed
by
R.
N.
for
Richard
Royston
at
the
Angel
in
Ivie-Lane
.
1651.
To
the
right
Honourable
and
truely
Noble
,
RICHARD
Lord
VAVGHAN
,
Earl
of
Carbery
,
Baron
of
Emlin
,
and
Molingar
Knight
of
the
Honourable
Order
of
the
Bath
.
My
Lord
,
I
Now
present
to
your
Lordship
a
Copy
of
those
Sermons
the
publication
of
which
was
first
designed
by
the
appetites
of
that
hunger
and
thirst
of
righteousnesse
,
which
made
your
Dear
Lady
(
that
rare
soul
)
so
dear
to
God
,
that
he
was
pleased
speedily
to
satisfie
her
,
by
carrying
her
from
our
shallow
and
impure
cisterns
to
drink
out
of
the
fountains
of
our
Saviour
.
My
Lord
,
I
shall
but
prick
your
tender
eye
,
if
I
shall
remind
your
Lordship
,
how
diligent
a
hearer
,
how
carefull
a
recorder
,
how
prudent
an
observer
,
how
sedulous
a
practiser
of
holy
discourses
she
was
,
and
that
therefore
it
was
,
that
what
did
slide
thorow
her
ear
,
she
was
desirous
to
place
before
her
eye
,
that
by
those
windows
they
might
enter
in
and
dwell
in
her
heart
:
But
because
by
this
truth
I
shall
do
advantage
to
the
following
discourses
,
give
me
leave
(
my
Lord
)
to
fancy
,
that
this
Book
is
derived
upon
your
Lordship
almost
in
the
nature
of
a
legacy
from
her
,
whose
every
thing
was
dearer
to
your
Lordship
,
then
your
own
eyes
,
and
that
what
she
was
pleased
to
beleeve
apt
to
minister
to
her
devotions
,
and
the
religions
of
her
pious
and
discerning
soul
,
may
also
be
allowed
a
place
in
your
closet
,
and
a
portion
of
your
retirement
,
and
a
lodging
in
your
thoughts
,
that
they
may
incourage
and
instruct
your
practise
and
promote
that
interest
,
which
is
and
ought
to
be
dearer
to
you
then
all
those
blessings
and
separations
with
which
God
hath
remarked
your
family
and
person
.
My
Lord
,
I
confesse
the
publication
of
these
Sermons
can
so
little
serve
the
ends
of
my
reputation
,
that
I
am
therefore
pleased
the
rather
to
do
it
,
because
I
cannot
at
all
be
tempted
,
in
so
doing
,
to
minister
to
any
thing
of
vanity
.
Sermons
may
please
when
they
first
strike
the
ear
,
and
yet
appear
flat
and
ignorant
when
they
are
offered
to
the
eye
,
and
to
an
understanding
that
can
consider
at
leisure
.
I
remember
that
a
young
Gentleman
of
Athens
being
to
answer
for
his
life
,
hired
an
Orator
to
make
his
defence
,
and
it
pleased
him
well
,
at
his
first
reading
;
but
when
the
young
man
by
often
reading
it
that
he
might
recite
it
publikely
by
heart
,
began
to
grow
weary
and
dspleased
with
it
,
the
Orator
bade
him
consider
that
the
Judges
and
the
people
were
to
hear
it
but
once
,
and
then
it
was
likely
,
they
at
that
first
instant
might
be
as
well
pleased
as
he
.
This
hath
often
represented
to
my
mind
the
condition
and
fortune
of
Sermons
,
and
that
I
now
part
with
the
advantage
they
bad
in
their
delivery
,
but
I
have
sufficiently
answered
my self
in
that
,
and
am
at
rest
perfectly
in
my
thoughts
as
to
that
particular
,
if
I
can
in
any
degree
serve
the
interest
of
souls
,
and
(
which
is
next
to
that
)
obey
the
piety
,
and
record
the
memory
of
that
dear
Saint
,
whose
name
and
whose
soul
is
blessed
:
for
in
both
these
ministeries
,
I
doubt
not
but
your
Lordship
will
be
pleased
,
and
account
as
if
I
had
done
also
some
service
to
your self
:
your
religion
makes
me
sure
of
the
first
,
and
your
piety
puts
the
latter
past
my
fears
.
However
,
I
suppose
in
the
whole
account
of
this
affair
,
this
publication
may
be
esteemed
but
like
preaching
to
a
numerous
Auditory
,
which
if
I
had
done
,
it
would
have
been
called
either
duty
,
or
charity
,
and
therefore
will
not
now
so
readily
be
censured
for
vanity
,
if
I
make
use
of
all
the
wayes
I
can
to
minister
to
the
good
of
souls
:
But
because
my
intentions
are
fair
in
themselves
,
and
I
hope
are
acceptable
to
God
,
and
will
be
fairly
expounded
by
your
Lordship
,
(
whom
for
so
great
reason
I
so
much
value
)
I
shall
not
trouble
you
or
the
world
with
an
Apologie
for
this
so
free
publishing
my
weaknesses
;
I
can
better
secure
my
reputation
by
telling
men
how
they
ought
to
entertain
Sermons
,
for
if
they
that
read
or
hear
,
do
their
duty
aright
,
the
Preacher
shall
soon
be
secured
of
his
fame
,
and
untouched
by
censure
.
1.
For
it
were
well
,
if
men
would
not
inquire
after
the
learning
of
the
sermon
,
or
its
deliciousnesse
to
the
ear
or
fancy
,
but
observe
its
usefulnesse
,
not
what
concerns
the
preacher
,
but
what
concerns
themselves
,
not
what
may
make
a
vain
reflexion
upon
him
,
but
what
may
substantially
serve
their
own
needs
,
that
the
attending
to
his
discourses
may
not
be
spent
in
vain
talk
concerning
him
,
or
his
disparagements
but
may
be
used
as
a
duty
and
a
part
of
religion
,
to
minister
to
edification
and
instruction
.
When
S.
John
reckoned
the
principles
of
evil
actions
,
he
told
but
of
three
,
The
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
.
But
there
was
then
also
in
the
world
(
and
now
it
is
grown
into
age
,
and
strength
,
and
faction
)
another
lust
,
the
lust
of
the
ear
,
and
a
fift
also
,
the
lust
of
the
tongue
.
Some
people
have
an
insatiable
appetite
in
hearing
,
and
hear
onely
that
they
may
hear
,
and
talk
and
make
a
party
:
They
enter
into
their
neighbours
house
to
kindle
their
candle
,
and
espying
there
,
a
glaring
fire
,
sit
down
upon
the
hearth
and
warm
themselves
all
day
,
and
forget
their
errand
,
and
in
the
mean
time
,
their
own
fires
are
not
lighted
,
nor
their
families
instructed
,
or
provided
for
,
nor
any
need
served
,
but
a
lazie
pleasure
,
which
is
uselesse
and
imprudent
.
Hearing
or
reading
sermons
is
,
or
ought
to
be
in
order
to
practise
,
for
so
God
intended
it
,
that
faith
should
come
by
hearing
,
and
that
charity
should
come
by
faith
,
and
by
both
together
we
may
be
saved
.
For
a
mans
ears
(
as
Plutarch
cals
them
)
are
virtutum
ansae
,
by
them
we
are
to
hold
and
apprehend
vertue
,
and
unlesse
we
use
them
as
men
do
vessels
of
dishonour
,
filling
them
with
things
fit
to
be
thrown
away
,
with
any
thing
that
is
not
necessary
,
we
are
by
them
more
neerly
brought
to
God
,
then
by
all
the
senses
beside
.
For
although
things
placed
before
the
eye
affect
the
minde
more
readily
then
the
things
we
usually
hear
,
yet
the
reason
of
that
is
,
because
we
hear
carelesly
,
and
we
hear
variety
;
the
same
species
dwels
upon
the
eye
,
and
represents
the
same
object
in
union
and
single
representment
,
but
the
objects
of
the
ear
are
broken
into
fragments
of
periods
,
and
words
,
and
syllables
,
and
must
be
attended
with
a
carefull
understanding
;
and
because
every
thing
diverts
the
sound
,
and
every
thing
cals
off
the
understanding
,
and
the
spirit
of
a
man
is
truantly
,
and
trifling
;
therefore
it
is
that
what
men
hear
,
does
so
little
affect
them
,
and
so
weakly
work
toward
the
purposes
of
vertue
,
&
yet
nothing
does
so
affect
the
minde
of
man
as
those
voices
to
which
we
cannot
chuse
but
attend
,
and
thunder
and
all
loud
voices
from
Heaven
rend
the
most
ston●
heart
,
and
makes
the
most
obstinate
pay
to
God
the
homage
of
trembling
,
and
fear
,
and
the
still
voice
of
God
usually
takes
the
tribute
of
love
,
and
choice
,
and
obedience
.
Now
since
hearing
is
so
effective
an
instrument
of
conveying
impresses
and
images
of
things
,
and
exciting
purposes
,
and
fixing
resolutions
,
(
unlesse
we
hear
weakly
and
imperfectly
)
it
will
be
of
the
greater
concernment
that
we
be
curious
to
hear
in
order
to
such
purposes
,
which
are
perfective
of
the
soul
,
and
of
the
spirit
,
and
not
to
dwell
in
fancy
and
speculation
,
in
pleasures
and
trifling
arrests
,
which
continue
the
soul
in
its
infancy
and
childhood
,
never
letting
it
go
forth
into
the
wisdom
and
vertues
of
a
man
.
I
have
read
concerning
Dionysius
of
Sicily
,
that
being
delighted
extremely
with
a
Minstrel
that
sung
well
,
and
struck
his
Harp
dexterously
,
he
promised
to
give
him
a
great
reward
,
and
that
raised
the
fancy
of
the
Man
,
and
made
him
play
better
.
But
when
the
musick
was
done
and
the
man
waited
for
his
great
hope
,
the
King
dismissed
him
empty
,
telling
him
,
that
he
should
carry
away
as
much
of
the
promised
reward
,
as
himself
did
of
the
Musick
,
and
that
he
had
payed
him
sufficiently
with
the
pleasure
of
the
promise
for
the
pleasure
of
his
song
:
both
their
ears
had
been
equally
delighted
and
the
profit
just
none
at
all
:
So
it
is
in
many
mens
hearing
Sermons
,
they
admire
the
Preacher
,
and
he
pleases
their
ears
,
and
neither
of
them
both
bear
along
with
them
any
good
,
and
the
hearer
hath
as
little
good
by
the
sermon
,
as
the
Preacher
by
the
ayr
of
the
peoples
breath
,
when
they
make
a
noise
,
and
admire
,
and
understand
not
.
And
that
also
is
a
second
caution
I
desire
all
men
would
take
.
2.
That
they
may
never
trouble
the
affairs
of
preaching
and
hearing
respectively
,
with
admiring
the
person
of
any
man
.
To
admire
a
preacher
is
such
a
reward
of
his
pains
or
worth
,
as
if
you
should
crown
a
Conqueror
with
a
garland
of
roses
,
or
a
Bride
with
Laurell
;
it
is
an
undecency
,
it
is
no
part
of
the
reward
which
could
be
intended
for
him
.
For
though
it
be
a
good
natur'd
folly
,
yet
it
hath
in
it
much
danger
,
for
by
that
means
,
the
Preacher
may
lead
his
hearers
captive
,
and
make
them
servants
of
a
faction
,
or
of
a
lust
;
it
makes
them
so
much
the
lesse
to
be
servants
of
Christ
,
by
how
much
they
call
any
man
Master
upon
earth
;
it
weakens
the
heart
and
hands
of
others
,
it
places
themselves
in
a
rank
much
below
their
proper
station
,
changing
from
hearing
the
word
of
God
,
to
admiration
of
the
person
and
faces
of
men
,
and
it
being
a
fault
that
falls
upon
the
more
easie
natures
and
softer
understandings
,
does
more
easily
abuse
a
man
;
and
though
such
a
person
may
have
the
good
fortune
to
admire
a
good
man
and
a
wise
,
yet
it
is
an
ill
disposition
,
and
makes
him
liable
to
every
mans
abuse
:
Stupidum
hominem
quâvis
oratione
percelli
,
said
Heraclitus
.
An
undiscerning
person
is
apt
to
be
cozened
by
every
oration
:
And
besides
this
,
That
Preacher
whom
some
do
admire
,
others
will
most
certainly
envy
,
and
that
also
is
to
be
provided
against
with
diligence
,
and
you
must
not
admire
too
forwardly
,
for
your
own
sake
,
lest
you
fall
into
the
hands
of
a
worse
preacher
,
and
for
his
sake
,
whom
when
you
admire
you
also
love
,
for
others
will
be
apt
to
envy
him
.
3.
But
that
must
by
all
men
be
avoided
;
for
envy
is
the
worst
counsellour
in
the
world
,
and
the
worst
hearer
of
a
wise
discourse
.
I
pity
those
men
who
live
upon
flattery
and
wonder
,
and
while
they
sit
at
the
foot
of
the
Doctors
chair
,
stare
in
his
face
,
and
cry
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rarely
spoken
,
admirably
done
,
they
are
like
callow
and
unfeathered
birds
,
gaping
perpetually
to
be
fed
from
anothers
mouth
,
and
they
never
come
to
the
knowledge
of
the
truth
,
such
a
knowledge
as
is
effective
,
and
expressed
in
a
prudent
and
holy
life
.
But
those
men
that
envy
the
preacher
;
besides
that
they
are
great
enemies
of
the
Holy
Ghost
,
and
are
spitefully
evil
because
God
is
good
to
him
,
they
are
also
enemies
to
themselves
.
He
that
envies
the
honours
,
or
the
riches
of
another
,
envies
for
his
own
sake
,
and
he
would
fain
be
rich
with
that
wealth
which
sweats
in
his
neighbours
coffers
,
but
he
that
envies
him
that
makes
good
sermons
,
envies
himself
,
and
is
angry
because
himself
may
receive
the
benefit
,
and
be
improved
,
or
delighted
or
instructed
by
another
.
He
that
is
apt
fondly
to
admire
any
mans
person
must
cure
himself
by
considering
,
that
the
Preacher
is
Gods
minister
and
servant
,
that
he
speaks
Gods
word
and
does
it
by
the
Divine
assistance
,
that
he
hath
nothing
of
his
own
but
sin
and
imperfection
,
that
he
does
but
his
duty
and
that
also
hardly
enough
,
that
he
is
highly
answerable
for
his
talent
,
and
stands
deeply
charged
with
the
cure
of
souls
,
and
therefore
that
he
is
to
be
highly
esteemed
for
the
work
sake
,
not
for
the
person
;
his
industry
and
his
charity
is
to
be
beloved
,
his
ability
is
to
be
accounted
upon
another
stock
,
and
for
it
,
the
preacher
and
the
hearer
are
both
to
give
God
thanks
,
but
nothing
is
due
to
the
man
for
that
,
save
onely
,
that
it
is
the
rather
to
be
imployed
,
because
by
it
we
may
better
be
instructed
,
but
if
any
other
reflexion
be
made
upon
his
person
,
it
is
next
to
the
sin
and
danger
of
Herod
and
the
people
,
when
the
fine
Oration
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
huge
fancy
the
people
were
pleased
,
and
Herod
was
admired
,
and
God
was
angry
,
and
an
Angel
was
sent
to
strike
him
with
death
and
with
dishonour
.
But
the
envy
against
a
preacher
is
to
be
cured
by
a
contrary
discourse
,
and
we
must
remember
that
he
is
in
the
place
of
God
,
and
hath
received
the
gift
of
God
,
and
the
aids
of
the
holy
Ghost
,
that
by
his
abilities
God
is
glorified
,
and
we
are
instructed
,
and
the
interests
of
vertue
,
and
holy
religion
are
promoted
,
that
by
this
means
God
who
deserves
that
all
souls
should
serve
him
for
ever
,
is
likely
to
have
a
fairer
harvest
of
glory
and
service
,
and
therefore
that
envie
is
against
him
:
that
if
we
envie
because
we
are
not
the
instrument
of
this
good
to
others
,
we
must
consider
that
we
desire
the
praise
to
our selves
not
to
God
.
Admiration
of
a
man
supposes
him
to
be
inferiour
to
the
person
so
admired
,
but
then
he
is
pleased
so
to
be
,
but
envie
supposes
him
as
low
,
and
he
is
displeased
at
it
,
and
the
envious
man
is
not
onely
lesse
then
the
other
mans
vertue
,
but
also
contrary
:
the
former
is
a
vanity
,
but
this
is
a
vice
,
that
wants
wisdom
,
but
this
wants
wisdom
and
charity
too
,
that
supposes
an
absence
of
some
good
,
but
this
is
a
direct
affliction
and
calamity
.
4.
And
after
all
this
,
if
the
preacher
be
not
despised
,
he
may
proceed
cheerfully
in
doing
his
duty
,
and
the
hearer
may
have
some
advantages
by
every
Sermon
.
I
remember
that
Homer
sayes
the
woers
of
Penelope
laught
at
Ulisses
,
because
at
his
return
be
called
for
a
loaf
,
and
did
not
,
to
shew
his
gallantry
,
call
for
swords
and
spears
;
Vlysses
was
so
wise
as
to
call
for
that
he
needed
,
and
had
it
,
and
it
did
him
more
good
then
a
whole
armory
would
in
his
case
:
so
is
the
plainest
part
of
an
easie
,
and
honest
sermon
,
it
is
the
sincere
milk
of
the
word
,
and
nourishes
a
mans
soul
,
though
represented
in
its
own
naturall
simplicity
,
and
there
is
hardly
any
Orator
,
but
you
may
finde
occasion
to
praise
something
of
him
.
When
Plato
misliked
the
order
and
disposition
of
the
Oration
of
Lysias
,
yet
he
praised
the
good
words
,
and
the
elocution
of
the
man
.
Euripides
was
commended
for
his
fulness
,
Parmenides
for
his
composition
.
Phocilides
for
his
easinesse
,
Archilochus
for
his
argument
,
Sophocles
for
the
unequalnesse
of
his
stile
:
So
may
men
praise
their
Preacher
,
he
speaks
pertinently
,
or
he
contrives
wittily
,
or
he
speaks
comely
,
or
the
man
is
pious
,
or
charitable
,
or
he
hath
a
good
text
,
or
he
speaks
plainly
,
or
he
is
not
tedious
or
if
he
be
he
is
at
least
industrious
,
or
he
is
the
messenger
of
God
and
that
will
not
fail
us
,
and
let
us
love
him
for
that
;
and
we
know
those
that
love
can
easily
commend
any
thing
,
because
they
like
every
thing
:
and
they
say
,
fair
men
are
like
angels
,
and
the
black
are
manly
,
and
the
pale
look
like
honey
and
the
stars
,
and
the
crook-nosed
are
like
the
sons
of
Kings
,
and
if
they
be
flat
they
are
gentle
and
easie
,
and
if
they
be
deformed
they
are
humble
,
and
not
to
be
despised
because
they
have
upon
them
the
impresses
of
divinity
,
and
they
are
the
sons
of
God
.
He
that
despises
his
Preacher
,
is
a
hearer
of
arts
and
learning
,
not
of
the
word
of
God
,
and
though
when
the
word
of
God
is
set
off
with
advantages
and
entertainments
of
the
better
faculties
of
our
humanity
,
it
is
more
usefull
and
of
more
effect
,
yet
when
the
word
of
God
is
spoken
truly
,
though
but
read
in
plain
language
,
it
will
become
the
disciple
of
Jesus
to
love
that
man
whom
God
sends
,
and
the
publik
order
,
and
the
laws
have
imployed
,
rather
then
to
despise
the
weaknesse
of
him
who
delivers
a
mighty
word
.
Thus
it
is
fit
that
men
should
be
affected
and
imployed
when
they
hear
and
read
sermons
,
comming
hither
not
as
into
a
theatre
,
where
men
observe
the
gestures
and
noises
of
the
people
,
the
brow
and
eyes
of
the
most
busie
censurers
,
and
make
parties
,
and
go
aside
with
them
that
dislike
every
thing
,
or
else
admire
not
the
things
,
but
the
persons
:
But
as
to
a
sacrifice
,
and
as
unto
a
school
,
where
vertue
is
taught
and
exercised
,
and
none
come
but
such
as
put
themselves
under
discipline
,
and
intend
to
grow
wiser
,
and
more
vertuous
,
to
appease
their
passion
,
from
violent
to
become
smooth
and
even
,
to
have
their
faith
established
,
and
their
hope
confirmed
,
&
their
charity
enlarged
.
They
that
are
otherwise
affected
do
not
do
their
duty
,
but
if
they
be
so
minded
as
they
ought
,
I
and
all
men
of
my
imployment
shall
be
secured
against
the
tongues
and
faces
of
men
who
are
ingeniosi
in
alieno
libro
,
wittie
to
abuse
and
undervalue
another
mans
book
:
And
yet
besides
these
spirituall
arts
already
reckoned
,
I
have
one
security
more
,
for
(
unlesse
I
deceive
my self
)
I
intend
the
glory
of
God
sincerely
,
and
the
service
of
Jesus
in
this
publication
,
and
therefore
being
I
do
not
seek
my self
,
or
my
own
reputation
,
I
shall
not
be
troubled
if
they
be
lost
in
the
voyces
of
busie
people
,
so
that
I
be
accepted
of
God
,
and
found
of
him
in
the
day
of
the
Lords
visitation
.
My
Lord
,
It
was
your
charity
and
noblenesse
that
gave
me
opportunity
to
do
this
service
(
little
or
great
)
unto
religion
,
and
whoever
shall
find
any
advantage
to
their
soul
,
by
reading
the
following
discourse
,
if
they
know
how
to
blesse
God
,
and
to
blesse
all
them
that
are
Gods
instruments
in
doing
them
benefit
,
will
(
I
hope
)
help
to
procure
blessings
to
your
Person
and
Family
,
and
say
a
holy
prayer
,
and
name
your
Lordship
in
their
Letanies
,
and
remember
,
that
at
your
own
charges
you
have
digged
a
well
,
and
placed
cisterns
in
the
high
wayes
,
that
they
may
drink
and
be
refreshed
,
and
their
souls
may
blesse
you
.
My
Lord
,
I
hope
this
,
even
because
I
very
much
desire
it
,
and
because
you
exceedingly
deserve
it
,
and
above
all
,
because
God
is
good
and
gracious
,
and
loves
to
reward
such
a
charity
,
and
such
a
religion
as
is
yours
,
by
which
you
have
imployed
me
in
the
service
of
God
,
and
in
ministeries
to
your
Family
.
My
Lord
,
I
am
most
heartily
,
and
for
very
many
Dear
obligations
Your
Lordships
most
obliged
,
most
humble
,
and
most
affectionate
servant
TAYLOR
.
Titles
of
the
Sermons
,
their
Order
,
Number
,
and
Texts
.
-
SErmon
1.
2.
Of
the
Spirit
of
Grace
.
Folio
1.
12.
Rom.
8.
ver.
9
,
10.
But
ye
are
not
in
the
flesh
,
but
in
the
Spirit
,
if
so
be
that
the
Spirit
of
God
dwell
in
you
.
Now
if
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
*
And
if
Christ
be
in
you
,
the
body
is
dead
because
of
sin
,
but
the
Spirit
is
life
,
because
of
righteousnesse
.
-
Sermon
3.
4.
The
descending
and
entailed
curse
cut
off
.
fol.
27.
40.
Exodus
20.
part
of
the
5.
verse
.
I
the
Lord
tby
God
am
a
jealous
God
,
visiting
the
iniquity
of
the
fathers
upon
the
children
,
unto
the
third
and
fourth
generation
of
them
that
hate
me
:
6.
And
shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
commandements
.
-
Sermon
5.
6.
The
invalidity
of
a
late
,
or
death-bed
repentance
.
fol
52
,
66.
Jerem.
13.
16.
Give
glory
to
the
Lord
your
God
,
before
he
cause
darknesse
,
and
before
your
feet
stumble
upon
the
dark
mountains
:
and
while
ye
look
for
light
,
or
,
(
lest
while
ye
look
for
light
)
he
shall
turn
it
into
the
shadow
of
death
,
and
make
it
grosse
darknesse
.
-
Sermon
7.
8.
The
deceitfulnesse
of
the
heart
.
fol.
80.
92.
Jerem.
17.
9.
The
heart
is
deceitfull
above
all
things
,
and
desperately
wicked
;
who
can
know
it
?
-
Sermon
9.
10.
11.
The
faith
and
patience
of
the
Saints
:
Or
the
righteous
cause
oppressed
.
fol.
104.
119.
133.
1
Pet.
4.
17.
For
the
time
is
come
that
judgement
must
begin
at
the
house
of
God
:
and
if
it
first
begin
at
us
,
what
shall
the
end
be
of
them
that
obey
not
the
Gospel
of
God
?
18.
And
if
the
righteous
scarcely
be
saved
,
where
shall
the
ungodly
and
the
sinner
appear
?
-
Sermon
12.
13.
The
mercy
of
the
Divine
judgements
;
or
Gods
method
in
curing
sinners
.
fol.
146.
159.
Romans
2.
4.
Despisest
thou
the
riches
of
his
goodnesse
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
goodnesse
of
God
leadeth
thee
to
repentance
?
-
Sermon
14.
15.
Of
groweth
in
grace
,
with
its
proper
instruments
and
signes
.
fol.
172.
183.
2
Pet.
3.
18.
But
grow
in
grace
,
and
in
the
knowledge
of
the
Lord
Jesus
Christ
,
to
whom
be
glory
both
now
and
for
ever
.
Amen
.
-
Sermon
16.
17.
Of
groweth
in
sin
,
or
the
severall
states
and
degrees
of
sinners
,
with
the
manner
how
they
are
to
be
treated
.
fol.
197.
210.
Jude
Epist
ver.
22
,
23.
And
of
some
have
compassion
,
making
a
difference
:
*
And
others
save
with
fear
,
pulling
them
out
of
the
fire
.
-
Sermon
18.
19.
The
foolish
exchange
.
sol.
224.
237.
Matth.
16.
ver.
26.
For
what
is
a
man
profited
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
-
Sermon
20
21.
22.
The
Serpent
and
the
Dove
,
or
a
discourse
of
Christian
Prudence
.
fol.
251.
263.
274.
Matth.
10.
latter
part
of
ver.
16.
Be
ye
therefore
wise
as
serpents
,
and
harmlesse
as
doves
.
-
Sermon
23.
24.
Of
Christian
simplicity
.
289.
301.
Matth.
10.
latter
part
of
ver.
16.
And
harmlesse
as
doves
.
-
Sermon
25.
26.
27.
The
miracles
of
the
Divine
Mercy
.
fol.
313.
327.
340.
Psal.
86.
5.
For
thou
Lord
art
good
and
ready
to
forgive
,
and
plenteous
in
mercy
to
all
them
that
call
upon
thee
.
-
A
Funerall
Sermon
,
preached
at
the
Obsequies
of
the
Right
Honourable
the
Countesse
of
Carbery
.
fol.
357.
2
Sam.
14.
14.
For
we
must
needs
die
,
and
are
as
water
spilt
on
the
ground
which
cannot
be
gathered
up
again
:
neither
doth
God
respect
any
person
:
yet
doth
he
devise
means
that
his
banished
be
not
expelled
from
him
.
-
A
Discourse
of
the
Divine
Institution
,
necessity
,
sacrednesse
,
and
separation
of
the
Office
Ministeriall
.
Sermon
.
I.
WHITSVNDAY
OF
THE
SPIRIT
OF
GRACE
.
8.
Romans
.
v.
9.
10.
But
ye
are
not
in
the
flesh
,
but
in
the
Spirit
,
if
so
be
that
the
Spirit
of
God
,
dwell
in
you
.
Now
if
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
[
](A63888-e77780-b)*
*
Rom.
8.
2.
And
if
Christ
be
in
you
,
the
body
is
dead
because
of
sin
,
but
the
Spirit
is
life
,
because
of
righteousnesse
.
THe
day
in
which
the
Church
commemorates
the
descent
of
the
Holy
Ghost
upon
the
Apostles
was
the
first
beginning
of
the
Gospel
of
Jesus
Christ
.
This
was
the
first
day
that
the
Religion
was
professed
:
now
the
Apostles
first
open'd
their
commission
,
and
read
it
to
all
the
people
.
[
The
Lord
gave
his
Spirit
]
or
[
the
Lord
gave
his
word
]
and
great
was
the
company
of
the
Preachers
.
For
so
I
make
bold
to
render
that
prophesie
of
David
.
Christ
was
the
word
of
God
,
verbum
aeternum
but
the
Spirit
was
the
word
of
God
,
verbum
Patefactum
:
Christ
was
the
word
manifested
in
the
flesh
;
the
Spirit
was
the
word
manifested
to
flesh
,
and
set
in
dominion
over
,
and
in
hostility
against
the
flesh
.
The
Gospel
and
the
Spirit
are
the
same
thing
;
not
in
substance
;
but
the
manifestation
of
the
Spirit
is
the
Gospel
of
Jesus
Christ
;
and
because
he
was
this
day
manifested
,
the
Gospel
was
this
day
first
preached
,
and
it
became
a
law
to
us
,
called
[
](A63888-e77920-b)*
*
Rom.
8.
2.
the
law
of
the
Spirit
of
life
,
that
is
,
a
law
taught
us
by
the
Spirit
,
leading
us
to
life
eternal
.
But
the
Gospel
is
called
the
Spirit
,
1.
Because
it
contains
in
it
such
glorious
mysteries
which
were
revealed
by
the
immediate
inspirations
of
the
Spirit
,
not
onely
in
the
matter
it self
,
but
also
in
the
manner
and
powers
to
apprehend
them
.
For
what
power
of
humane
understanding
could
have
found
out
,
the
incarnation
of
a
God
;
that
two
natures
[
a
finite
,
and
an
infinite
]
could
have
been
concentred
into
one
hypostasis
(
or
person
)
:
that
a
virgin
should
be
a
Mother
,
that
dead
men
should
live
again
,
that
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
ashes
of
dissolved
bones
should
become
bright
as
the
Sun
,
blessed
as
Angels
,
swift
in
motion
as
thought
,
clear
as
the
purest
Noone
:
that
God
should
so
love
us
,
as
to
be
willing
to
be
reconcil'd
to
us
,
and
yet
that
himself
must
dye
that
he
might
pardon
us
:
that
Gods
most
Holy
Son
should
give
us
his
body
to
eat
,
and
his
bloud
to
crown
our
chalices
,
and
his
Spirit
to
sanctifie
our
souls
,
to
turn
our
bodies
into
temperance
,
our
souls
into
mindes
,
our
mindes
into
Spirit
,
our
Spirit
into
glory
:
that
he
who
can
give
us
all
things
,
who
is
Lord
of
Men
and
Angels
,
and
King
of
all
the
Creatures
should
pray
to
God
for
us
without
intermission
:
that
he
who
reigns
over
all
the
world
,
should
at
the
day
of
judgement
give
up
the
Kingdom
to
God
the
Father
,
and
yet
after
this
resignation
,
himself
and
we
with
him
,
should
for
ever
reign
the
more
gloriously
:
that
we
should
be
justified
by
Faith
in
Christ
;
and
that
charity
should
be
a
part
of
faith
;
and
that
both
should
work
as
acts
of
duty
,
and
as
acts
of
relation
:
that
God
should
Crown
the
imperfect
endeavours
of
his
Saints
with
glory
,
and
that
a
humane
act
should
be
rewarded
with
an
eternal
inheritance
:
that
the
wicked
for
the
transient
pleasure
of
a
few
minutes
should
be
tormented
with
an
absolute
eternity
of
pains
:
that
the
waters
of
baptisme
when
they
are
hallowed
by
the
Spirit
shall
purge
the
soul
from
sin
:
and
that
the
Spirit
of
a
man
shall
be
nourished
with
the
consecrated
and
mysterious
elements
:
and
that
any
such
nourishment
should
bring
a
man
up
to
heaven
:
and
after
all
this
,
that
all
Christian
People
,
all
that
will
be
saved
must
be
partakers
of
the
Divine
nature
;
of
the
Nature
,
the
infinite
nature
of
God
,
and
,
must
dwell
in
Christ
,
and
Christ
must
dwell
in
them
,
and
they
must
be
in
the
Spirit
,
and
the
Spirit
must
be
for
ever
in
them
;
these
are
articles
of
so
mysterious
a
Philosophy
,
that
we
could
have
inferred
them
from
no
premises
,
discours'd
them
upon
the
stock
of
no
naturall
,
or
scientificall
principles
;
nothing
but
God
,
and
Gods
spirit
could
have
taught
them
to
us
:
and
therefore
the
Gospel
is
Spiritus
patefactus
,
the
manifestation
of
the
Spirit
ad
aedificationem
(
as
the
Apostle
calls
it
)
for
edification
and
building
us
up
to
be
1
Cor.
12.
7.
a
Holy
Temple
to
the
Lord
.
2.
But
when
we
had
been
taught
all
these
mysterious
articles
,
we
could
not
by
any
humane
power
have
understood
them
,
unlesse
the
Spirit
of
God
had
given
us
a
new
light
,
and
created
in
us
a
new
capacity
,
and
made
us
to
be
a
new
creature
,
of
another
definition
.
Animalis
homo
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
as
S.
Jude
expounds
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
animal
,
or
the
naturall
man
,
the
man
that
hath
not
the
Spirit
cannot
discern
the
things
of
God
,
for
they
1
Cor.
2.
14.
are
spiritually
discerned
,
that
is
,
not
to
be
understood
but
by
the
light
proceeding
from
the
Sun
of
righteousnesse
,
and
by
that
eye
whose
bird
is
the
Holy
Dove
,
whose
Candle
is
the
Gospel
;
Scio
incapacem
te
sacramenti
,
Impie
Non
posse
coecis
mentibus
mysterium
Prudent
.
Haurire
nostrum
:
nil
diurnum
nox
capit
.
He
that
shall
discourse
Euclids
elements
to
a
swine
,
or
preach
(
as
Venerable
Bede's
story
reports
of
him
)
to
a
rock
,
or
talk
Metaphysicks
to
a
Bore
,
will
as
much
prevail
upon
his
assembly
as
S.
Peter
,
and
S.
Paul
could
do
upon
uncircumcised
hearts
and
ears
,
upon
the
indisposed
Greeks
,
and
prejudicate
Iews
.
An
Ox
will
relish
the
tender
flesh
of
Kids
with
as
much
gust
and
appetite
,
as
an
unspirituall
,
and
unsanctified
man
,
will
do
the
discourses
of
Angels
,
or
of
an
Apostle
,
if
he
should
come
to
preach
the
secrets
of
the
Gospel
.
And
we
finde
it
true
by
a
sad
experience
.
How
many
times
doth
God
speak
to
us
by
his
servants
the
Prophets
,
by
his
Son
,
by
his
Apostles
,
by
sermons
by
spirituall
books
,
by
thousands
of
homilies
,
and
arts
of
counsell
and
insinuation
;
and
we
sit
as
unconcerned
as
the
pillars
of
a
Church
,
and
hear
the
sermons
as
the
Athenians
did
a
story
,
or
as
we
read
a
gazet
:
and
if
ever
it
come
to
passe
that
we
tremble
as
Felix
did
,
when
we
hear
a
sad
story
of
death
,
of
righteousnesse
,
and
judgement
to
come
,
then
we
put
it
off
to
another
time
,
or
we
forget
it
,
and
think
we
had
nothing
to
do
but
to
give
the
good
man
a
hearing
,
and
(
as
Anacharsis
said
of
the
Greeks
,
they
used
money
for
nothing
but
to
cast
account
withall
;
so
)
our
hearers
make
use
of
sermons
and
discourses
Evangelical
,
but
to
fill
up
void
spaces
of
our
time
;
to
help
to
tell
an
hour
with
,
or
without
tediousnesse
:
The
reason
of
this
is
a
sad
condemnation
to
such
persons
;
they
have
not
yet
entertained
the
Spirit
of
God
,
they
are
in
darknesse
:
they
were
washed
in
water
,
but
never
baptized
with
the
Spirit
;
for
these
things
are
spiritually
discerned
.
They
would
think
the
Preacher
rude
,
if
he
should
say
they
are
not
Christians
,
they
are
not
within
the
Covenant
of
the
Gospel
:
but
it
is
certain
that
the
spirit
of
Manifestation
is
not
yet
upon
them
;
and
that
is
the
first
effect
of
the
Spirit
,
whereby
we
can
be
called
sons
of
God
,
or
relatives
of
Christ
.
If
we
do
not
apprehend
,
and
greedily
suck
in
the
precepts
of
this
holy
Discipline
as
aptly
as
Merchants
do
discourse
of
gain
,
or
Farmers
of
fair
harvests
,
we
have
nothing
but
the
Name
of
Christians
;
but
we
are
no
more
such
really
,
then
Mandrakes
are
men
,
or
spunges
are
living
creatures
.
3.
The
Gospel
is
called
Spirit
,
because
it
consists
of
Spiritual
Promises
,
and
Spiritual
precepts
,
and
makes
all
men
that
embrace
it
,
truly
to
be
Spiritual
men
:
and
therefore
S.
Paul
addes
an
Epithete
beyond
this
,
calling
it
a
quiohening
Spirit
that
is
,
it
puts
2
Cor.
3.
6.
life
into
our
Spirits
,
which
the
law
could
not
.
The
law
bound
us
to
punishment
,
but
did
not
help
us
to
obedience
,
because
it
gave
not
the
promise
of
Eternal
life
to
its
Disciples
.
The
Spirit
,
that
is
,
the
Gospel
onely
does
this
:
and
this
alone
is
it
which
comforts
afflicted
mindes
,
which
puts
activenesse
into
wearyed
Spirits
,
which
inflames
our
cold
desires
,
and
does
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
blows
up
sparks
into
live
coles
,
and
coles
up
to
flames
,
and
flames
to
perpetual
burnings
:
and
it
is
impossible
that
any
man
who
believes
,
and
considers
the
great
,
the
infinite
,
the
unspeakable
,
the
unimaginable
,
the
never
ceasing
joyes
,
that
are
prepared
for
all
the
sons
and
daughters
of
the
Gospel
should
not
desire
them
;
and
unlesse
he
be
a
fool
,
he
cannot
but
use
means
to
obtain
them
,
effective
,
hearty
pursuances
.
For
it
is
not
directly
in
the
nature
of
a
man
to
neglect
so
great
a
good
;
there
must
be
something
in
his
manners
,
some
obliquity
in
his
will
,
or
madnesse
in
his
intellectuals
,
or
incapacity
in
his
naturals
that
must
make
him
sleep
such
a
reward
away
,
or
change
it
for
the
pleasure
of
a
drunken
feaver
,
or
the
vanity
of
a
Mistresse
,
or
the
rage
of
a
passion
,
or
the
unreasonablenesse
of
any
sin
.
However
;
this
promise
is
the
life
of
all
our
actions
,
and
the
Spirit
that
first
taught
it
is
the
life
of
our
soules
.
4.
But
beyond
this
,
is
the
reason
which
is
the
consummation
of
all
the
faithful
.
The
Gospel
is
called
the
Spirit
,
because
by
,
and
in
the
Gospel
,
God
hath
given
to
us
not
onely
the
Spirit
of
manifestation
,
that
is
,
of
instruction
and
of
Catechisme
,
of
faith
and
confident
assent
;
but
the
Spirit
of
Confirmation
or
obsignation
to
all
them
that
believe
and
obey
the
Gospel
of
Christ
;
that
is
,
the
power
of
God
is
come
upon
our
hearts
,
by
which
in
an
admirable
manner
we
are
made
sure
of
a
glorious
inheritance
;
made
sure
(
I
say
)
in
the
nature
of
the
thing
;
and
our
own
persuasions
also
are
confirmed
with
an
excellent
,
a
comfortable
,
a
discerning
and
a
reasonable
hope
:
in
the
strength
of
which
,
and
by
whose
ayde
,
as
we
do
not
doubt
of
the
performance
of
the
promise
:
so
we
vigorously
pursue
all
the
parts
of
the
condition
,
and
are
mabled
to
work
all
the
work
of
God
,
so
as
not
to
be
affrighted
with
fear
,
or
seduced
by
vanity
,
or
oppressed
by
lust
,
or
drawn
off
by
evil
example
,
or
abused
by
riches
,
or
imprison'd
by
ambition
and
secular
designes
:
This
the
Spirit
of
God
does
work
in
all
his
Servants
;
and
is
called
the
spirit
of
obsignation
,
or
the
confirming
spirit
,
because
it
confirms
our
hope
,
and
assures
our
title
to
life
eternall
;
and
by
means
of
it
,
and
other
it
's
collateral
assistances
,
it
also
confirms
us
in
our
duty
,
that
we
may
not
onely
professe
in
word
,
but
live
lives
according
to
the
Gospel
.
And
this
is
the
sense
of
[
the
Spirit
]
mentiond
in
the
Text
:
ye
are
not
in
the
flesh
,
but
in
the
Spirit
,
if
so
be
that
the
Spirit
of
God
dwell
in
you
:
That
is
,
if
ye
be
made
partakers
of
the
Gospel
,
or
of
the
spirit
of
manifestation
,
if
ye
be
truly
intitled
to
God
,
and
have
received
the
promise
of
the
Father
,
then
are
ye
not
carnall
men
;
ye
are
spirituall
,
ye
are
in
the
Spirit
:
if
ye
have
the
Spirit
in
one
sense
to
any
purpose
,
ye
have
it
also
in
another
:
if
the
Spirit
be
in
you
,
you
are
in
it
:
if
it
hath
given
you
hope
,
it
hath
also
inabled
and
ascertain'd
your
duty
.
For
the
Spirit
of
manifestation
will
but
upbraid
you
in
the
shame
and
horrours
of
a
sad
eternity
,
if
you
have
not
the
Spirit
of
obsignation
:
if
the
Holy
Ghost
be
not
come
upon
you
to
great
purposes
of
holinesse
,
all
other
pretences
are
vain
,
ye
are
still
in
the
flesh
,
which
shall
never
inherit
the
kingdom
of
God
.
In
the
Spirit
]
that
is
,
in
the
power
of
the
spirit
;
so
the
Greeks
call
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
who
is
possessed
by
a
spirit
,
whom
God
hath
filled
with
a
coelestial
immission
;
he
is
said
to
be
in
God
,
when
God
is
in
him
:
and
it
is
a
similitude
taken
from
persons
encompassed
with
guards
;
they
are
in
custodiâ
,
that
is
,
in
their
power
,
under
their
command
,
moved
at
their
dispose
,
they
rest
in
their
time
,
and
receive
laws
from
their
authority
,
and
admit
visiters
whom
they
appoint
,
and
mus●
be
employed
as
they
shall
suffer
;
so
are
men
who
are
in
the
Spirit
,
that
is
,
they
beleeve
as
he
teaches
,
they
work
as
he
inables
,
they
choose
what
he
calls
good
,
they
are
friends
of
his
friends
,
and
they
hate
with
his
hatred
;
with
this
onely
difference
,
that
persons
in
custody
,
are
forced
to
do
what
their
keepers
please
,
and
nothing
is
free
but
their
wils
;
but
they
that
are
under
the
command
of
the
Spirit
,
do
all
things
which
the
Spirit
commands
,
but
they
do
them
cheerfully
;
and
their
will
is
now
the
prisoner
,
but
it
is
in
liber
â
custodiâ
,
the
will
is
where
it
ought
to
be
,
and
where
it
desires
to
be
,
and
it
cannot
easily
choose
any
thing
else
,
because
it
is
extreamly
in
love
with
this
:
as
the
Saints
and
Angels
in
their
state
of
Beatific
vision
,
cannot
choose
but
love
God
;
and
yet
the
liberty
of
their
choice
is
not
lessen'd
,
because
the
object
fils
all
the
capacities
of
the
will
,
and
the
understanding
.
Indifferency
to
an
object
is
the
lowest
degree
of
liberty
,
and
supposes
unworthinesse
,
or
defect
in
the
object
,
or
the
apprehension
;
but
the
will
is
then
the
freest
and
most
perfect
in
its
operation
,
when
it
intirely
pursues
a
good
with
so
certain
determination
,
and
clear
election
,
that
the
contrary
evil
cannot
come
into
dispute
or
pretence
:
Such
in
our
proportions
is
the
liberty
of
the
sons
of
God
;
it
is
an
holy
and
amiable
captivity
to
the
Spirit
;
the
will
of
man
is
in
love
with
those
chains
,
which
draws
to
God
,
and
loves
the
fetters
that
confine
us
to
the
pleasures
and
religion
of
the
kingdom
.
And
as
no
man
will
complain
that
his
temples
are
restrain'd
,
and
his
head
is
prisoner
when
it
is
encircled
with
a
crown
:
So
when
the
Son
of
God
had
made
us
free
,
and
hath
onely
subjected
us
to
the
service
and
dominion
of
the
Spirit
,
we
are
free
as
Princes
within
the
circles
of
their
Diadem
,
and
our
chains
are
bracelets
,
and
the
law
is
a
law
of
liberty
,
and
his
service
is
perfect
freedom
;
and
the
more
we
are
subjects
,
the
more
we
shall
reign
as
Kings
;
and
the
faster
we
run
,
the
easier
is
our
burden
,
and
Christs
yoke
is
like
feathers
to
a
bird
,
not
loads
,
but
helps
to
motion
,
without
them
the
body
fals
:
and
we
do
not
pity
birds
when
in
summer
we
wish
them
unfeathered
and
callow
,
or
bald
as
egges
,
that
they
might
be
cooler
and
lighter
:
such
is
the
load
and
captivity
of
the
soul
when
we
do
the
work
of
God
and
are
his
servants
,
and
under
the
Government
of
the
spirit
:
They
that
strive
to
be
quit
of
this
subjection
,
love
the
liberty
of
out-laws
,
and
the
licentiousness
of
anarchy
,
and
the
freedom
of
sad
widows
and
distressed
Orphans
:
For
so
Rebels
and
fools
and
children
long
to
be
rid
of
their
Princes
,
and
their
Guardians
,
and
their
Tutors
,
that
they
may
be
accursed
without
law
,
and
be
undone
without
control
,
and
be
ignorant
and
miserable
without
a
teacher
and
without
discipline
.
He
that
is
in
the
Spirit
is
under
Tutours
and
Governours
.
untill
the
time
appointed
of
the
Father
,
just
as
all
great
Heirs
are
;
onely
,
the
first
seizure
the
Spirit
makes
,
is
upon
the
will
.
He
that
loves
the
yoke
of
Christ
,
and
the
discipline
of
the
Gospel
,
he
is
in
the
Spirit
,
that
is
,
in
the
spirits
power
.
Upon
this
foundation
,
the
Apostle
hath
built
these
two
propositions
.
1.
Whosoever
hath
not
the
Spirit
of
Christ
,
he
is
none
of
his
,
he
does
not
belong
to
Christ
at
all
:
he
is
not
partaker
of
his
Spirit
,
and
therefore
shall
never
be
partaker
of
his
glory
.
2.
Whosoever
is
in
Christ
,
is
dead
to
sin
,
and
lives
to
the
Spirit
of
Christ
,
that
is
,
lives
a
Spirituall
,
a
holy
and
a
sanctifyed
life
.
These
are
to
be
considered
distinctly
.
1.
All
that
belong
to
Christ
have
the
Spirit
of
Christ
.
Immediately
before
the
ascension
,
our
blessed
Saviour
bid
his
Disciples
tarry
in
Jerusalem
till
they
should
receive
the
promise
of
the
Father
.
Whosoever
stay
at
Jerusalem
,
and
are
in
the
actuall
Communion
of
the
Church
of
God
shall
certainly
receive
this
promise
.
For
it
is
made
to
you
and
to
your
children
(
saith
S.
Peter
)
and
to
as
many
as
the
Lord
our
God
shall
call
.
All
shall
receive
the
Spirit
of
Christ
,
the
promise
of
the
Father
,
because
this
was
the
great
instrument
of
distinction
between
the
Law
and
the
Gospel
.
In
the
Law
God
gave
his
Spirit
,
1.
to
some
;
to
them
2.
extraregularly
,
3.
without
solennity
,
4.
in
small
proportions
,
like
the
dew
upon
Gideons
fleece
;
a
little
portion
was
wet
sometime
with
the
dew
of
heaven
,
when
all
the
earth
besides
was
dry
:
And
the
Jewes
calld
it
filiam
vocis
,
the
daughter
of
a
voice
,
still
,
and
small
,
and
seldom
,
and
that
by
secret
whispers
,
and
sometimes
inarticulate
by
way
of
enthusiasme
,
rather
then
of
instruction
,
and
God
spake
by
the
Prophets
transmitting
the
sound
,
as
thorough
an
Organ
pipe
,
things
which
themselves
oftentimes
understood
not
.
But
in
the
Gospel
,
the
spirit
is
given
without
measure
;
first
powred
forth
upon
our
head
Christ
Jesus
;
then
descending
upon
the
beard
of
Aaron
,
the
Fathers
of
the
Church
,
and
thence
falling
like
the
tears
of
the
balsam
of
Judea
upon
the
foot
of
the
plant
,
upon
the
lowest
of
the
people
.
And
this
is
given
regularly
to
all
that
ask
it
,
to
all
that
can
receive
it
,
and
by
a
solemn
ceremony
,
and
conveyed
by
a
Sacrament
:
and
is
now
,
not
the
Daughter
of
a
voice
,
but
the
Mother
of
many
voices
,
of
divided
tongues
,
and
united
hearts
,
of
the
tongues
of
Prophets
,
and
the
duty
of
Saints
,
of
the
Sermons
of
Apostles
,
and
the
wisdom
of
Governours
;
It
is
the
Parent
of
boldness
,
and
fortitude
to
Martyrs
,
the
fountain
of
learning
to
Doctors
,
an
Ocean
of
all
things
excellent
to
all
who
are
within
the
ship
,
and
bounds
of
the
Catholike
Church
:
so
that
Old
men
and
young
men
,
maidens
and
boyes
,
the
scribe
and
the
unlearned
,
the
Judge
and
the
Advocate
,
the
Priest
and
the
people
are
full
of
the
Spirit
,
if
they
belong
to
God
;
Moses's
wish
is
fulfilled
,
and
all
the
Lords
people
are
Prophets
in
some
sense
or
other
.
In
the
wisdom
of
the
Ancient
it
was
observed
,
that
there
are
four
great
cords
which
tye
the
heart
of
Man
to
inconvenience
and
a
prison
making
it
a
servant
of
vanity
,
and
an
heir
of
corruption
1.
Pleasure
and
2.
Pain
.
3.
Fear
,
and
4.
Desire
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
are
they
that
exercise
all
the
wisdom
and
resolutions
of
man
,
and
all
the
powers
that
God
hath
given
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
said
Agathon
.
These
are
those
evil
Spirits
that
possess
the
heart
of
man
&
mingle
with
al
his
actions
;
so
that
either
men
are
tempted
to
1.
lust
by
pleasure
,
or
2.
to
baser
arts
by
covetousness
,
or
3.
to
impatience
by
sorrow
,
or
4.
to
dishonourable
actions
by
fear
:
and
this
is
the
state
of
man
by
nature
;
and
under
the
law
;
and
for
ever
till
the
Spirit
of
God
came
,
and
by
four
special
operations
cur'd
these
four
inconveniences
and
restrained
,
or
sweetned
these
unwholesome
waters
.
1.
God
gave
us
his
Spirit
that
we
might
be
insensible
of
worldly
pleasures
,
having
our
souls
wholly
fil●d
with
spiritual
and
heavenly
relishes
.
For
when
Gods
Spirit
hath
entred
into
us
and
possessed
us
as
his
Temple
,
or
as
his
dwelling
,
instantly
we
begin
to
taste
Manna
,
and
to
loath
the
diet
of
Egypt
;
we
begin
to
consider
concerning
heaven
,
and
to
prefer
eternity
before
moments
,
and
to
love
the
pleasures
of
the
soul
,
above
the
sottish
and
beastly
pleasures
of
the
body
.
Then
we
can
consider
that
the
pleasures
of
a
drunken
meeting
cannot
make
recompence
for
the
pains
of
a
surfet
,
and
that
nights
intemperance
;
much
lesse
for
the
torments
of
eternity
:
Then
we
are
quick
to
discern
that
the
itch
and
scab
of
lustful
appetites
is
not
worth
the
charges
of
a
Surgeon
,
much
lesse
can
it
pay
for
the
disgrace
,
the
danger
,
the
sicknesse
,
the
death
,
and
the
hell
of
lustfull
persons
;
Then
we
wonder
that
any
man
should
venture
his
head
to
get
a
crown
unjustly
;
or
that
for
the
hazard
of
a
victory
,
he
should
throw
away
all
his
hopes
of
heaven
certainly
.
A
man
that
hath
tasted
of
Gods
Spirit
can
instantly
discern
the
madnesse
that
is
in
rage
,
the
folly
and
the
disease
that
is
in
envy
,
the
anguish
and
tediousnesse
that
is
in
lust
,
the
dishonor
that
is
in
breaking
our
faith
,
and
telling
a
lie
;
and
understands
things
truly
as
they
are
;
that
is
,
that
charity
is
the
greatest
noblenesse
in
the
world
;
that
religion
hath
in
it
the
greatest
pleasures
;
that
temperance
is
the
best
security
of
health
;
that
humility
is
the
surest
way
to
honour
;
and
all
these
relishes
are
nothing
but
antepasts
of
heaven
,
where
the
quintessence
of
all
these
pleasures
shall
be
swallowed
for
ever
;
where
the
chast
shall
follow
the
Lamb
,
and
the
virgins
sing
there
where
the
Mother
of
God
shall
reign
;
and
the
zealous
converters
of
souls
,
and
labourers
in
Gods
vineyard
shall
worship
eternally
where
S.
Peter
and
S.
Paul
do
wear
their
crown
of
righteousnesse
;
and
the
patient
persons
shall
be
rewarded
with
Job
,
and
the
meek
persons
with
Christ
and
Moses
,
and
all
with
God
;
the
very
expectation
of
which
proceeding
from
a
hope
begotten
in
us
by
the
spirit
of
manifestation
,
and
bred
up
and
strengthened
by
the
spirit
of
obsignation
is
so
delicious
an
entertainment
of
all
our
reasonable
appetites
,
that
a
spirituall
man
can
no
more
be
removed
,
or
intic
d
from
the
love
of
God
,
and
of
religion
,
then
the
Moon
from
her
Orb
,
or
a
Mother
from
loving
the
son
of
her
joyes
,
and
of
her
sorrows
.
This
was
observed
by
S.
Peter
,
[
As
new
born
babes
desire
the
sincere
1
Ep.
2.
chap.
ver.
5.
milk
of
the
word
,
that
ye
may
grow
thereby
;
if
so
be
that
ye
have
tasted
that
the
Lord
is
gracious
]
When
once
we
have
tasted
the
grace
of
God
,
the
sweetnesses
of
his
Spirit
;
then
,
no
food
but
the
food
of
Angels
,
no
cup
but
the
cup
of
Salvation
,
the
Divining
cup
,
in
which
we
drink
Salvation
to
our
God
,
and
call
upon
the
Name
of
the
Lord
with
ravishment
and
thanksgiving
;
and
there
is
no
greater
externall
testimony
that
we
are
in
the
spirit
,
and
that
the
spirit
dwels
in
us
,
then
if
we
finde
joy
and
delight
,
and
spirituall
pleasures
in
the
greatest
mysteries
of
our
religion
;
if
we
communicate
often
,
and
that
with
appetite
and
a
forward
choice
,
and
an
unwearied
devotion
,
and
a
heart
truly
fixed
upon
God
,
and
upon
the
offices
of
a
holy
worship
.
He
that
loaths
good
meat
is
sick
at
heart
,
or
neer
it
;
and
he
that
despises
,
or
hath
not
a
holy
appetite
to
the
food
of
Angels
,
the
wine
of
elect
souls
,
is
fit
to
succeed
the
Prodigal
at
his
banquet
of
sinne
and
husks
,
and
to
be
partaker
of
the
table
of
Devils
;
but
all
they
who
have
Gods
Spirit
,
love
to
feast
at
the
supper
of
the
Lamb
,
and
have
no
appetites
but
what
are
of
the
spirit
,
or
servants
to
the
spirit
.
I
have
read
of
a
spiritual
person
who
saw
heaven
but
in
a
dream
,
but
such
as
made
great
impression
upon
him
,
and
was
represented
with
vigorous
and
pertinacious
phantasines
,
not
easily
disbanding
,
and
when
he
awaked
he
knew
not
his
cell
,
he
remembred
not
him
that
slept
in
the
same
dorter
,
nor
could
tell
how
night
and
day
were
distinguished
,
nor
could
discern
oyl
from
wine
,
but
cal
d
out
for
his
vision
again
,
Redde
mihi
campos
meos
floridos
,
columnam
auream
,
comitem
Hieronymum
,
assistentes
Angelos
;
Give
me
my
fields
again
,
my
most
delicious
fields
,
my
pillar
of
a
glorious
light
,
my
companion
S.
Jereme
,
my
assistant
Angels
;
and
this
lasted
till
he
was
told
of
his
duty
,
and
matter
of
obedience
,
and
the
fear
of
a
sin
had
disincharmed
him
,
and
caused
him
to
take
care
lest
he
lose
the
substance
,
out
of
greedinesse
to
possesse
the
shadow
.
And
if
it
were
given
to
any
of
us
to
see
Paradise
,
or
the
third
heaven
(
as
it
was
to
S.
Paul
)
could
it
be
that
ever
we
should
love
any
thing
but
Christ
,
or
follow
any
Guide
but
the
Spirit
,
or
desire
any
thing
but
Heaven
,
or
understand
any
thing
to
be
pleasant
but
what
shall
lead
thither
?
Now
what
a
vision
can
do
,
that
the
Spirit
doth
certainly
to
them
that
entertain
him
.
They
that
have
him
really
and
not
in
pretence
onely
,
are
certainly
great
despisers
of
the
things
of
the
world
.
The
Spirit
doth
not
create
,
or
enlarge
our
appetites
of
things
below
:
Spirituall
men
are
not
design●d
to
reign
upon
earth
,
but
to
reign
over
their
lusts
and
sottish
appetites
.
The
Spirit
doth
not
enflame
our
thirst
of
wealth
,
but
extinguishes
it
,
and
makes
us
to
esteem
all
things
as
lesse
,
and
as
dung
so
that
we
may
gain
Christ
;
No
gain
then
is
pleasant
but
godlinesse
,
no
ambition
but
longings
after
heaven
,
no
revenge
but
against
our selves
for
sinning
;
nothing
but
God
and
Christ
;
Deus
meus
&
omnia
;
and
date
nobis
animas
,
catera
vobis
tollite
(
as
the
king
of
Sodom
said
to
Abraham
)
Secure
but
the
souls
to
us
,
and
take
our
goods
.
Indeed
this
is
a
good
signe
that
we
have
the
Spirit
.
S.
John
spake
a
hard
saying
,
but
by
the
spirit
of
manifestation
we
are
also
taught
to
understand
it
.
Whosoever
is
born
of
God
doth
not
1
Ep.
3.
9.
commit
sin
,
for
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
.
The
seed
of
God
]
is
the
spirit
which
hath
a
plastic
power
to
efform
us
in
similitudinem
filiorum
Dei
,
into
the
image
of
the
sons
of
God
;
and
as
long
as
this
remains
in
us
,
while
the
Spirit
dwels
in
us
We
cannot
sin
;
that
is
,
it
is
against
our
natures
,
our
reformed
natures
to
sin
:
And
as
we
say
,
we
cannot
endure
such
a
potion
,
we
cannot
suffer
such
a
pain
;
that
is
,
we
cannot
without
great
trouble
,
we
cannot
without
doing
violence
to
our
nature
:
so
all
spirituall
men
,
all
that
are
born
of
God
,
and
the
seed
of
God
remains
in
them
,
they
cannot
sin
;
cannot
without
trouble
,
and
doing
against
our
natures
,
and
their
most
passionate
inclinations
.
A
man
,
if
you
speak
naturally
,
can
masticate
gums
,
and
he
can
break
his
own
legs
,
and
he
can
sip
up
by
little
draughts
,
mixtures
of
Aloes
and
Rhubarb
,
of
Henbane
,
or
the
deadly
Nightshade
;
but
he
cannot
do
this
naturally
,
or
willingly
,
cheerfully
or
with
delight
.
Every
sin
is
against
a
good
mans
nature
he
is
ill
at
case
when
he
hath
missed
his
usual
prayers
;
he
is
amaz●d
if
he
have
fallen
into
an
errour
;
he
is
infinitely
ashamed
of
his
imprudence
;
he
remembers
a
sin
,
as
he
thinks
of
an
enemy
,
or
the
horrors
of
a
midnight
apparition
:
for
all
his
capacities
,
his
understanding
,
and
his
choosing
faculties
are
filled
up
with
the
opinion
and
perswasions
,
with
the
love
,
and
with
the
desires
of
God
:
and
this
I
say
,
is
the
Great
benefit
of
the
Spirit
,
which
God
hath
given
to
us
as
an
antidote
against
worldly
pleasures
:
And
therefore
S.
Paul
joynes
them
as
consequent
to
each
other
[
For
it
Hebr.
6.
4.
is
impossible
for
those
who
were
once
enlightned
,
and
have
tasted
of
the
heavenly
gift
,
and
were
made
partakers
of
the
Holy
Ghost
,
and
have
tasted
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
&c.
]
First
we
are
enlightned
in
Baptisme
,
and
by
the
Spirit
of
manifestation
,
the
revelations
of
the
Gospel
:
then
we
relish
and
taste
interiour
excellencies
,
and
we
receive
the
Holy
Ghost
,
the
Spirit
of
confirmation
,
and
he
gives
us
a
taste
of
the
powers
of
the
world
to
come
;
that
is
,
of
the
great
efficacy
that
is
in
the
Article
of
eternall
life
to
perswade
us
to
religion
and
holy
living
:
then
we
feel
that
as
the
belief
of
that
Article
dwels
upon
our
understanding
,
and
is
incorporated
into
our
wils
and
choice
,
so
we
grow
powerfull
to
resist
sin
by
the
strengths
of
the
Spirit
,
to
defie
all
carnall
pleasure
,
and
to
suppresse
and
mortifie
it
by
the
powers
of
this
Article
:
[
those
are
the
powers
of
the
world
to
come
.
2.
The
Spirit
of
God
is
given
to
all
who
truly
belong
to
Christ
as
an
anidote
against
sorrows
,
against
impatience
,
against
the
evil
accidents
of
the
world
,
and
against
the
oppression
and
sinking
of
our
spirits
under
the
crosse
.
There
are
in
Scripture
noted
two
births
besides
the
naturall
;
to
which
also
by
analogy
we
may
adde
a
third
.
The
first
is
to
be
born
of
water
and
the
Spirit
.
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
thing
signified
by
a
divided
appellative
,
by
two
substantives
,
[
water
and
the
Spirit
]
that
is
,
Spiritus
aqueus
,
the
Spirit
moving
upon
the
waters
of
Baptisme
.
The
second
is
to
be
born
of
Spirit
and
fire
,
for
so
Christ
was
promised
to
baptize
us
with
the
Holy
Ghost
and
with
fire
;
that
is
,
cum
spiritu
igneo
,
with
a
fiery
spirit
,
the
Spirit
as
it
descended
in
Pentecost
in
the
shape
of
fiery
tongues
.
And
as
the
watry
spirit
washed
away
the
sins
of
the
Church
,
so
the
spirit
of
fire
enkindles
charity
and
the
love
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
sayes
Plutarch
)
the
Spirit
is
the
same
under
both
the
titles
,
and
it
enables
the
Church
with
gifts
and
graces
:
And
from
these
3.
there
is
another
operation
of
the
new
birth
,
but
the
same
Spirit
,
the
spirit
of
rejoycing
,
or
spiritus
exultans
,
spiritus
laetitiae
.
Now
Rom.
15.
13.
the
God
of
hope
fill
you
with
all
joy
and
peace
in
beleeving
,
that
ye
may
abound
in
hope
through
the
power
of
the
Holy
Ghost
.
There
is
a
certain
joy
and
spirituall
rejoycing
,
that
accompanies
them
in
whom
the
Holy
Ghost
doth
dwell
;
a
joy
in
the
midst
of
sorrow
;
a
joy
given
to
allay
the
sorrows
of
saecular
troubles
,
and
to
alleviate
the
burden
of
persecution
.
This
S.
Paul
notes
to
this
purpose
.
[
And
ye
1
Thess.
1.
6.
became
followers
of
us
and
of
the
Lord
,
having
received
the
word
in
much
affliction
with
joy
of
the
Holy
Ghost
.
]
Worldly
afflictions
and
spirituall
joyes
,
may
very
well
dwell
together
;
and
if
God
did
not
supply
us
out
of
his
storehouses
,
the
sorrows
of
this
world
would
be
mere
and
unmixt
,
and
the
troubles
of
persecution
would
be
too
great
for
naturall
confidences
.
For
who
shall
make
him
recompence
that
lost
his
life
in
a
Duel
,
fought
about
a
draught
of
wine
,
or
a
cheaper
woman
?
What
arguments
shall
invite
a
man
to
suffer
torments
,
in
testimony
of
a
proposition
of
naturall
Philosophy
?
And
by
what
instruments
shall
we
comfort
a
man
who
is
sick
,
and
poor
,
and
disgrac'd
and
vitious
,
and
lies
cursing
,
and
despairs
of
any
thing
hereafter
?
That
mans
condition
proclaims
what
it
is
to
want
the
Spirit
of
God
,
the
Spirit
of
comfort
.
Now
this
Spirit
of
comfort
is
the
hope
and
confidence
,
the
certain
expectation
of
partaking
in
the
inheritance
of
Jesus
.
This
is
the
faith
and
patience
of
the
Saints
,
this
is
the
refreshment
of
all
wearied
travellers
,
the
cordiall
of
all
languishing
sinners
,
the
support
of
the
scrupulous
,
the
guide
of
the
doubtfull
,
the
anchor
of
timorous
and
fluctuating
souls
,
the
confidence
and
the
staff
of
the
penitent
.
He
that
is
deprived
of
his
whole
estate
for
a
good
conscience
,
by
the
Spirit
he
meets
this
comfort
,
that
he
shall
finde
it
again
with
advantage
in
the
day
of
restitution
:
and
this
comfort
was
so
manifest
in
the
first
dayes
of
Christianity
,
that
it
was
no
infrequent
thing
to
see
holy
persons
court
a
Martyrdom
with
a
fondnesse
as
great
as
is
our
impatience
,
and
timorousnesse
in
every
persecution
.
Till
the
Spirit
of
God
comes
upon
us
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inopis
nos
,
atque
pusilli
finxerunt
animi
;
we
have
little
souls
,
little
faith
,
and
as
little
patience
,
we
fall
at
every
stumbling
block
,
and
sink
under
every
temptation
;
and
our
hearts
fail
us
,
and
we
die
for
fear
of
death
,
and
lose
our
souls
to
preserve
our
estates
,
or
our
persons
till
the
Spirit
of
God
fills
us
with
joy
in
beleeving
:
and
a
man
that
is
in
a
great
joy
cares
not
for
any
trouble
that
is
lesse
then
his
joy
;
and
God
hath
taken
so
great
care
to
secure
this
to
us
,
that
he
hath
turn'd
it
into
a
precept
.
Rejoyce
evermore
;
and
Rejoyce
in
the
Lord
always
,
and
1
Thess.
5.
16.
again
,
I
say
rejoyce
.
But
this
rejoycing
must
be
onely
in
the
hope
that
is
laid
up
for
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
the
Apostle
.
Rejoycing
in
Rom.
12.
12.
hope
.
For
although
God
sometimes
maks
a
cup
of
sensible
comfort
to
overflow
the
spirit
of
a
man
,
and
thereby
loves
to
refresh
his
sorrows
;
yet
that
is
from
a
secret
principle
,
not
regularly
given
not
to
be
waitd
for
,
not
to
be
prayed
for
,
and
it
may
fail
us
if
we
think
upon
it
:
but
the
hope
of
life
eternall
can
never
fail
us
,
and
the
joy
of
that
is
great
enough
to
make
us
suffer
any
thing
,
or
to
do
any
thing
—
ibimus
,
ibimus
utcunque
praecedes
,
supremum
Carpere
iter
comites
parati
To
death
,
to
bands
,
to
poverty
,
to
banishment
,
to
tribunals
,
any
whither
in
hope
of
life
eternall
:
as
long
as
this
anchor
holds
,
we
may
suffer
a
storm
,
but
cannot
suffer
shipwrack
:
And
I
desire
you
by
the
way
to
observe
,
how
good
a
God
we
serve
,
and
how
excellent
a
Religion
Christ
taught
,
when
one
of
his
great
precepts
is
,
that
we
should
rejoyce
and
be
exceeding
glad
?
and
God
hath
given
us
the
spirit
of
rejoycing
,
not
a
sullen
,
melancholy
spirit
,
not
the
spirit
of
bondage
or
of
a
slave
,
but
the
Spirit
of
his
Son
,
consigning
us
by
a
holy
conscience
to
joyes
unspeakable
and
full
of
glory
:
And
from
hence
you
may
also
infer
,
that
those
who
sink
under
a
persecution
,
or
are
impatient
in
a
sad
accident
they
put
out
their
own
fires
,
which
the
Spirit
of
the
Lord
hath
kindled
,
and
lose
those
glories
which
stand
behinde
the
cloud
.
Part
II.
3.
THe
Spirit
of
God
is
given
us
,
as
an
antidote
against
evil
concupiscences
,
and
sinfull
desires
,
and
is
then
called
the
spirit
of
prayer
and
supplication
.
For
ever
since
the
affections
of
the
outward
man
prevaild
upon
the
ruins
of
the
soul
,
all
our
desires
were
sensuall
,
and
therefore
hurtfull
:
for
ever
after
,
our
body
grew
to
be
our
enemy
.
In
the
loosnesses
of
nature
,
and
amongst
the
ignorance
,
or
imperfection
of
Gentile
Philosophy
,
men
used
to
pray
with
their
hands
full
of
rapine
,
and
their
mouths
of
blood
,
and
their
hearts
of
malice
;
and
they
prayed
accordingly
,
for
an
opportunity
to
steal
,
for
a
fair
body
,
for
a
prosperous
revenge
,
for
a
prevailing
malice
,
for
the
satisfaction
of
whatsoever
they
could
be
tempted
to
by
any
object
,
by
any
lust
,
by
any
Devil
whatsoever
.
The
Jews
were
better
taught
for
God
was
their
teacher
,
and
he
gave
the
spirit
to
them
in
single
rayes
.
But
as
the
spirit
of
obsignation
was
given
to
them
under
a
seal
,
and
within
a
veile
;
so
the
spirit
of
Manifestation
or
patefaction
was
like
the
gem
of
a
vine
,
or
the
bud
of
a
rose
,
plain
indices
and
significations
of
life
,
and
principles
of
juice
and
sweetnesse
:
but
yet
scarce
out
of
the
doors
of
their
causes
;
they
had
the
infancy
of
knowledge
;
and
revelations
to
them
were
given
as
Catechisme
is
taught
to
our
children
;
which
they
read
with
the
eye
of
a
bird
,
and
speak
with
the
tongue
of
a
bee
,
and
understand
with
the
heart
of
a
childe
,
that
is
,
weakly
and
imperfectly
:
and
they
understood
so
little
;
that
1.
They
thought
God
heard
them
not
unlesse
they
spake
their
prayers
,
at
least
efforming
their
words
within
their
lips
:
and
2.
Their
forms
of
prayer
were
so
few
and
seldome
,
that
to
teach
a
forme
of
prayer
,
or
to
compose
a
collect
was
thought
a
worke
fit
for
a
Prophet
,
or
the
founder
of
an
institution
.
3.
Adde
to
this
that
as
their
promises
were
temporal
,
so
were
their
hopes
:
as
were
their
hopes
so
were
their
desires
;
and
according
to
their
desires
so
were
their
prayers
.
And
although
the
Psalms
of
David
was
their
Creat
office
,
and
the
treasury
of
devotion
to
their
Nation
(
and
very
worthily
)
yet
it
was
full
of
wishes
for
temporals
,
invocations
of
GOD
the
Avenger
,
on
GOD
the
Lord
of
Hosts
,
on
God
the
Enemy
of
their
Enemies
;
and
they
desired
their
Nation
to
be
prospered
,
and
themselves
blessed
,
and
distinguished
from
all
the
world
,
by
the
effects
of
such
desires
.
This
was
the
state
of
prayer
in
their
Synagogue
;
save
onely
that
it
had
also
this
allay
.
4.
That
their
addresses
to
GOD
were
crasse
,
material
,
typical
and
full
of
shadows
,
and
imagery
,
paterns
of
things
to
come
,
and
so
in
its
very
being
and
constitution
was
relative
and
imperfect
.
But
that
we
may
see
how
great
things
the
Lord
hath
done
for
us
,
God
hath
powred
his
spirit
into
our
hearts
,
the
spirit
of
prayer
and
supplication
,
and
now
.
1.
Christians
pray
in
their
spirit
,
with
sighs
and
groans
,
and
know
that
GOD
who
dwells
within
them
,
can
as
clearly
distinguish
those
secret
accents
,
and
read
their
meaning
in
the
Spirit
as
plainly
as
he
knows
the
voice
of
his
own
thunder
,
or
could
discern
the
letter
of
the
law
written
in
the
tables
of
stone
by
the
finger
of
God
.
2.
likewise
the
spirit
helpeth
our
infirmities
,
for
we
know
not
what
we
should
pray
for
as
we
ought
.
That
is
,
when
God
sends
an
affliction
or
persecution
upon
us
,
we
are
indeed
extreme
apt
to
lay
our
hand
upon
the
wound
and
never
take
it
off
but
when
we
lift
it
up
in
prayer
to
be
delivered
from
that
sadnesse
;
and
then
we
pray
fervently
to
be
cured
of
a
sicknesse
,
to
be
delivered
from
a
Tyrant
,
to
be
snatched
from
the
grave
,
not
to
perish
in
the
danger
.
But
the
spirit
of
God
hath
from
all
sad
accidents
drawn
the
veil
of
errour
and
the
cloud
of
intolerablenesse
,
and
hath
taught
us
that
our
happinesse
cannot
consist
in
freedom
,
or
deliverances
from
persecutions
,
but
in
patience
,
resignation
,
and
noble
sufferance
;
and
that
we
are
not
then
so
blessed
when
God
hath
turn'd
our
scourges
into
ease
and
delicacy
,
as
when
we
convert
our
very
scorpions
into
the
exercise
of
vertues
:
so
that
now
the
spirit
having
helped
our
infirmities
,
that
is
,
comforted
our
weaknesses
and
afflictions
,
our
sorrows
and
impatience
by
this
proposition
,
that
[
All
things
work
together
for
the
good
of
them
that
fear
God
]
he
hath
taught
us
to
pray
for
grace
,
for
patience
under
the
crosse
,
for
Charity
to
our
persecutors
,
for
rejoycing
in
tribulations
,
for
perseverance
and
boldnesse
in
the
faith
;
and
for
whatsoever
will
bring
us
safely
to
Heaven
.
3.
Whereas
onely
a
Moses
,
or
a
Samuel
,
a
David
,
or
a
Daniel
,
a
John
the
Baptist
,
or
the
Messias
himself
could
describe
and
indite
formes
of
prayer
and
thanksgiving
to
the
time
and
accent
of
Heaven
,
now
every
wise
and
good
Man
is
instructed
perfectly
in
the
Scriptures
(
which
are
the
writings
of
the
spirit
)
what
things
he
may
,
and
what
things
he
must
ask
for
.
4.
The
Spirit
of
God
hath
made
our
services
to
be
spiritual
,
intellectual
,
holy
,
and
effects
of
choice
and
religion
,
the
consequents
of
a
spiritual
sacrifice
,
and
of
a
holy
union
with
God
:
The
prayer
of
a
Christian
is
with
the
effects
of
the
spirit
of
Sanctification
;
and
then
we
pray
with
the
Spirit
when
we
pray
with
Holinesse
,
which
is
the
great
fruit
,
the
principal
gift
of
the
spirit
,
And
this
is
by
Saint
James
called
[
the
prayer
of
faith
]
and
is
said
to
be
certain
that
it
shall
prevail
.
Such
a
praying
with
the
spirit
,
when
our
prayers
are
the
voices
of
our
spirits
,
and
our
spirits
are
first
taught
,
then
sanctified
by
Gods
spirit
,
shall
never
fail
of
its
effect
;
because
then
it
is
,
that
the
spirit
himself
maketh
intercession
for
us
:
that
is
,
hath
enabled
us
to
do
it
upon
his
strengths
,
we
speak
his
sense
,
we
live
his
life
,
we
breath
his
accents
,
we
desire
in
order
to
his
purposes
,
and
our
persons
are
Gracious
by
his
Holinesse
,
and
are
accepted
by
his
interpellation
and
intercession
in
the
act
and
offices
of
Christ
.
This
is
praying
with
the
spirit
.
To
which
by
way
of
explication
I
adde
these
two
annexes
of
holy
prayer
,
in
respect
of
which
also
,
every
good
man
prayes
with
the
spirit
.
5.
The
spirit
gives
us
great
relish
and
appetite
to
our
prayers
,
and
this
Saint
Paul
calls
[
serving
of
God
in
his
spirit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
with
a
willing
minde
;
not
as
Jonas
did
Rom.
1.
9.
his
errand
,
but
as
Christ
did
die
for
us
,
he
was
straimed
till
he
had
accomplished
it
.
And
they
that
say
their
prayers
out
of
custome
onely
,
or
to
comply
with
external
circumstances
,
or
collateral
advantages
,
or
pray
with
trouble
and
unwillingnesse
,
give
a
very
great
testimony
that
they
have
not
the
spirit
of
Christ
within
them
,
that
spirit
which
maketh
intercession
for
the
Saints
:
but
he
that
delighteth
in
his
prayers
,
not
by
a
sensible
or
phantastic
pleasure
,
but
whose
choice
dwells
in
his
prayers
,
and
whose
conversation
is
with
God
in
holy
living
,
and
praying
accordingly
,
that
man
hath
the
spirit
of
Christ
,
and
therfore
belongs
to
Christ
;
for
by
this
spirit
it
is
that
Christ
prayes
in
Heaven
for
us
:
and
if
we
do
not
pray
on
earth
in
the
same
manner
according
to
our
measures
;
we
had
as
good
hold
our
peace
,
our
prayers
are
an
abominable
sacrifice
,
and
send
up
to
God
no
better
a
perfume
,
then
if
wee
burned
assa
faetida
,
or
the
raw
flesh
of
a
murdered
man
upon
the
altar
of
incense
.
6.
The
spirit
of
Christ
and
of
prayer
helps
our
infirmities
,
by
giving
us
confidence
and
importunity
.
I
put
them
together
.
For
as
our
faith
is
,
and
our
trust
in
God
,
so
is
our
hope
,
and
so
is
our
prayer
,
weary
or
lasting
,
long
or
short
,
not
in
words
,
but
in
works
,
and
in
desires
For
the
words
of
prayer
are
no
part
of
the
spirit
of
prayer
:
words
may
be
the
body
of
it
,
but
the
spirit
of
prayer
alwayes
consists
in
holinesse
,
that
is
in
holy
desires
,
and
holy
actions
:
words
are
not
properly
capable
of
being
holy
;
all
words
are
in
themselves
servants
of
things
,
and
the
holinesse
of
a
prayer
is
not
at
all
concerned
in
the
manner
of
its
expression
,
but
in
the
spirit
of
it
,
that
is
,
in
the
violence
of
its
desires
,
and
the
innocence
of
its
ends
,
and
the
continuence
of
its
imployment
:
this
is
the
verification
of
that
great
Prophecie
which
Christ
made
;
that
[
in
all
the
world
the
true
worshippers
should
worship
in
spirit
and
in
truth
]
that
is
,
with
a
pure
minde
,
with
holy
desires
,
for
spiritual
things
,
according
to
the
minde
of
the
spirit
in
imitation
of
Christs
intercession
,
with
perseverance
,
with
charity
,
or
love
.
That
is
the
spirit
of
God
,
and
these
are
the
spiritualities
of
the
Gospel
,
and
the
formalities
of
prayer
as
they
are
Christian
and
Evangelicall
.
7.
Some
men
have
thought
of
a
seventh
way
,
and
explicate
our
praying
in
the
spirit
,
by
a
mere
volubilty
of
language
:
which
indeed
is
a
direct
undervaluing
the
spirit
of
God
and
of
Christ
,
the
spirit
of
manifestation
and
intercession
;
it
is
to
return
to
the
materiality
and
imperfection
of
the
law
,
it
is
to
worship
God
in
outward
forms
,
and
to
think
that
Gods
service
consists
in
shels
and
rinds
,
in
lips
and
voices
,
in
shadows
and
images
of
things
:
it
is
to
retire
from
Christ
to
Moses
,
and
at
the
best
,
it
is
a
going
from
real
graces
to
imaginary
gifts
:
and
when
praying
with
the
spirit
hath
in
it
so
many
excellencies
,
and
consists
of
so
many
parts
of
holinesse
,
and
sanctification
,
and
is
an
act
of
the
inner
man
,
we
shall
be
infinitely
mistaken
,
if
we
let
go
this
substance
,
and
catch
at
a
shadow
,
and
sit
down
and
rest
in
the
imagination
of
an
improbable
,
unnecessary
,
uselesse
gift
of
speaking
to
which
the
nature
of
many
men
,
and
the
art
of
all
learned
men
,
and
the
very
use
and
confidence
of
ignorant
men
is
too
abundantly
sufficient
.
Let
us
not
so
despise
the
spirit
of
Christ
as
to
make
it
no
other
then
the
breath
of
our
lungs
.
*
For
though
it
might
be
possible
that
at
the
first
,
and
when
formes
of
prayer
were
few
and
seldome
,
the
spirit
of
God
might
dictatethe
very
words
to
the
Apostles
,
and
first
Christians
;
yet
it
follows
not
that
therfore
he
does
so
still
to
all
that
pretend
praying
with
the
spirit
.
For
if
he
did
not
then
,
at
the
first
,
dictate
words
(
as
we
know
not
whether
he
did
or
no
)
why
shall
he
be
suppos'd
to
do
so
now
?
If
he
did
then
;
it
follows
that
he
does
not
now
,
;
because
his
doing
it
then
,
was
sufficient
for
all
men
since
:
for
so
the
formes
taught
by
the
spirit
were
paternes
for
others
to
imitate
in
all
the
deseending
ages
of
the
Church
.
There
was
once
an
occasion
so
great
that
the
spirit
of
God
did
think
it
a
work
fit
for
him
to
teach
a
man
to
weave
silke
,
or
embroider
gold
,
or
woke
in
brasse
,
(
as
it
happened
to
Besaleel
and
Aholiab
:
)
But
then
every
weaver
or
worker
in
brasse
may
by
the
same
reason
pretend
that
he
works
by
the
spirit
,
as
that
he
prayes
by
the
spirit
,
if
by
prayer
he
means
forming
the
words
.
For
although
in
the
case
of
working
it
was
certain
that
the
spirit
did
teach
:
in
the
case
of
inditing
or
forming
the
words
it
is
not
certain
whether
he
did
or
no
;
yet
because
in
both
it
was
extraordinary
(
if
it
was
at
all
)
and
ever
since
,
in
both
it
is
infinitely
needlesse
;
to
pretend
the
Spirit
in
forms
of
every
mans
making
(
even
though
they
be
of
contrary
religions
,
and
pray
one
against
the
other
)
it
may
serve
an
end
of
a
phantastic
and
hypochondriacal
religion
,
or
a
secret
ambition
,
but
not
the
ends
of
God
,
or
the
honour
of
the
Spirit
.
The
Jews
in
their
declensions
to
folly
and
idolatry
did
worship
the
stone
of
imagination
,
that
is
,
certain
smooth
images
in
which
by
art
magic
pictures
and
little
faces
were
represented
,
declaring
hidden
things
and
stoln
goods
;
and
God
Levit.
26.
1.
severely
forbad
this
basenesse
:
but
we
also
have
taken
up
this
folly
,
and
worship
the
stone
of
imagination
:
we
beget
imperfect
phantasmes
and
speculative
images
in
our
phansy
,
and
we
fall
down
and
worship
them
;
never
considering
that
the
spirit
of
God
never
appears
through
such
spectres
.
Prayer
is
one
of
the
noblest
exercises
of
Christian
religion
;
or
rather
is
it
that
duty
in
which
all
graces
are
concentred
.
Prayer
is
charity
,
it
is
faith
,
it
is
a
conformity
to
Gods
will
,
a
desiring
according
to
the
desires
of
Heaven
,
an
imitation
of
Christs
intercession
;
and
prayer
must
suppose
all
holinesse
,
or
else
it
is
nothing
:
and
therefore
all
that
in
which
men
need
Gods
Spirit
,
all
that
is
in
order
to
prayer
.
Baptisme
is
but
a
prayer
,
and
the
holy
Sacrament
of
the
Lords
Supperl
is
but
a
prayer
;
a
prayer
of
sacrifice
representative
,
and
a
prayer
of
oblation
,
and
a
prayer
of
intercession
,
and
a
prayer
of
thanksgiving
:
and
obedience
is
a
prayer
,
and
begs
and
procures
blessings
:
and
if
the
Holy
Ghost
hath
sanctified
the
whole
man
,
then
he
hath
sanctified
the
prayer
of
the
man
,
and
not
till
then
;
and
if
ever
there
was
,
or
could
be
any
other
praying
with
the
spirit
,
it
was
such
a
one
as
a
wicked
man
might
have
,
and
therefore
it
cannot
be
a
note
of
distinction
between
the
good
and
bad
,
between
the
saints
and
men
of
the
world
.
But
this
onely
(
which
I
have
described
from
the
fountains
of
Scripture
)
is
that
which
a
good
man
can
have
,
and
therefore
this
is
it
in
which
we
ought
to
rejoyce
;
that
he
that
glories
,
may
glory
in
the
Lord
.
Thus
I
have
(
as
I
could
)
described
the
effluxes
of
the
Holy
Spirit
upon
us
in
his
great
chanels
.
But
the
great
effect
of
them
is
this
;
That
as
by
the
arts
of
the
spirits
of
darknesse
,
and
our
own
malice
our
souls
are
turned
into
flesh
,
(
not
in
the
naturall
sense
,
but
in
the
morall
,
and
Theologicall
)
and
animalis
homo
is
the
same
with
carnalis
,
that
is
,
his
soul
is
a
servant
of
the
passions
and
desires
of
the
flesh
,
and
is
flesh
in
it
s
operations
and
ends
,
in
it
s
principles
and
actions
:
So
on
the
other
side
,
by
the
Grace
of
God
,
and
the
promise
of
the
Father
,
and
the
influences
of
the
Holy
Ghost
,
our
souls
are
not
onely
recovered
from
the
state
of
flesh
,
and
reduced
back
to
the
intirenesse
of
animall
operations
,
but
they
are
heightned
into
spirit
,
and
transform
d
into
a
new
nature
:
And
this
is
a
new
Article
,
and
now
to
be
considered
.
S.
Hierom
tels
of
the
Custome
of
the
Empire
;
When
a
Tyrant
was
overcome
,
they
us
d
to
break
the
head
of
his
Statues
,
and
upon
the
same
Trunk
,
to
set
the
head
of
the
Conquerour
,
and
so
it
passed
wholly
for
the
new
Prince
:
So
it
is
in
the
kingdom
of
Grace
:
As
soon
as
the
Tyrant
sin
is
overcome
,
and
a
new
heart
is
put
into
us
,
or
that
we
serve
under
a
new
head
,
instantly
we
have
a
new
Name
given
us
,
and
we
are
esteemed
a
new
Creation
;
and
not
onely
changed
in
manners
,
but
we
have
a
new
nature
within
us
,
even
a
third
part
of
an
essentiall
constitution
.
This
may
seem
strange
;
and
indeed
it
is
so
:
and
it
is
one
of
the
great
mysteriousnesses
of
the
Gospel
.
Every
man
naturally
consists
of
soul
and
body
:
but
every
Christian
man
that
belongs
to
Christ
,
hath
more
.
For
he
hath
body
,
and
soul
,
and
spirit
.
My
Text
is
plain
for
it
.
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
:
and
by
[
Spirit
]
is
not
meant
onely
the
graces
of
God
,
and
his
gifts
enabling
us
to
do
holy
things
:
there
is
more
belongs
to
a
good
man
then
so
.
But
as
when
God
made
man
,
he
made
him
after
his
own
image
,
and
breath'd
into
him
the
spirit
of
life
,
and
he
was
made
in
animam
viventem
,
into
a
living
soul
;
then
he
was
made
a
man
:
So
in
the
new
creation
,
Christ
by
whom
God
made
both
the
worlds
,
intends
to
conform
us
to
his
image
,
and
he
hath
given
us
the
spirit
of
adoption
,
by
which
we
are
made
sons
of
God
;
and
by
the
spirit
of
a
new
life
we
are
made
new
creatures
,
capable
of
a
new
state
,
intitled
to
another
manner
of
duration
,
enabled
to
do
new
and
greater
actions
in
order
to
higher
ends
;
we
have
new
affections
,
new
understandings
,
new
wils
:
Veter
a
transierunt
,
&
ecce
omnia
nova
facta
sunt
;
All
things
are
become
new
:
And
this
is
called
the
seed
of
God
when
it
relates
to
the
principle
and
cause
of
this
production
:
but
the
thing
that
is
produced
is
a
spirit
,
and
that
is
as
much
in
nature
beyond
a
soul
,
as
a
soul
is
beyond
a
body
.
This
great
Mystery
I
should
not
utter
but
upon
the
greatest
authority
in
the
world
,
and
from
an
infallible
Doctor
,
I
mean
S.
Paul
,
who
from
Christ
taught
the
Church
more
secrets
,
then
all
the
whole
Colledge
besides
:
[
And
the
very
God
of
peace
sanctifie
you
wholly
,
1
Thess.
5.
23.
and
I
pray
God
that
your
whole
spirit
,
and
soul
,
and
body
,
be
preserved
blamelesse
unto
the
coming
of
our
Lord
Jesus
Christ
]
We
are
not
sanctified
wholly
,
nor
preserved
in
safety
,
unlesse
besides
our
souls
and
bodies
,
our
spirit
also
be
kept
blamelesse
.
This
distinction
is
nice
,
and
infinitely
above
humane
reason
:
but
the
word
of
Hebr.
4.
12.
God
(
saith
the
same
Apostle
)
is
sharper
then
a
two-edged
sword
,
piercing
even
to
the
dividing
asunder
the
soul
and
the
spirit
:
and
that
hath
taught
us
to
distinguish
the
principle
of
a
new
life
,
from
the
principle
of
the
old
,
the
celestiall
from
the
naturall
;
and
thus
it
is
.
The
spirit
(
as
I
now
discourse
of
it
)
is
a
principle
infused
into
us
by
God
,
when
we
become
his
children
,
whereby
we
live
the
life
of
Grace
,
and
understand
the
secrets
of
the
Kingdom
,
and
have
passions
and
desires
of
things
beyond
,
and
contrary
to
our
naturall
appetites
,
enabling
us
not
onely
to
sobriety
(
which
is
the
duty
of
the
body
)
not
onely
to
justice
,
which
is
the
rectitude
of
the
soul
;
but
to
such
a
sanctity
as
makes
us
like
to
God
.
*
For
so
saith
the
Spirit
of
God
;
Be
ye
holy
as
I
am
;
be
pure
,
be
perfect
,
as
your
heavenly
Father
is
pure
,
as
he
is
perfect
:
which
because
it
cannot
be
a
perfection
of
degrees
,
it
must
be
in
similitudine
naturae
,
in
the
likenesse
of
that
nature
which
God
hath
given
us
in
the
new
birth
,
that
by
it
,
we
might
resemble
his
excellency
,
and
holinesse
.
And
this
I
conceive
to
be
the
meaning
of
S.
Peter
[
According
as
his
divine
power
hath
given
unto
us
all
things
that
pertain
2
Epist.
1.
4.
to
life
and
godlinesse
,
(
that
is
,
to
this
new
life
of
godlinesse
)
through
the
knowledge
of
him
that
hath
called
us
to
glory
and
vertue
,
whereby
are
given
unto
us
exceeding
great
and
precious
promises
,
that
by
these
you
might
be
partakers
of
the
Divine
nature
(
so
we
read
it
)
But
it
is
something
mistaken
;
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
The
Divine
nature
]
for
Gods
nature
is
indivisible
,
and
incommunicable
;
but
it
is
spoken
participative
,
or
per
analogiam
,
[
partakers
of
a
Divine
nature
]
that
is
,
of
this
new
and
God-like
nature
,
given
to
every
person
that
serves
God
,
whereby
he
is
sanctified
and
made
the
childe
of
God
,
and
framed
into
the
likenesse
of
Christ
.
The
Greeks
generally
call
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
gracious
gift
,
an
extraordinary
super
addition
to
nature
,
not
a
single
gift
in
order
to
single
purposes
;
but
an
universall
principle
,
and
it
remains
upon
all
good
men
during
their
lives
,
and
after
their
death
;
and
is
that
white
stone
spoken
of
in
the
Revelation
;
and
in
it
a
new
name
written
,
Apoc.
2.
17.
which
no
man
knoweth
but
he
that
hath
it
:
And
by
this
,
Godssheep
at
the
day
of
judgement
shall
be
discerned
from
goats
:
If
their
spirits
be
presented
to
God
pure
and
unblameable
,
this
great
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
talent
which
God
hath
given
to
,
all
Christians
to
improve
,
in
the
banks
of
grace
and
of
Religion
,
if
they
bring
this
to
God
increased
and
grown
up
to
the
fulnesse
of
the
measure
of
Christ
(
for
it
is
Christs
Spirit
,
and
as
it
is
in
us
,
it
is
called
,
the
supply
of
the
Spirit
of
Jesus
Christ
)
then
we
shall
be
acknowledged
for
sons
,
Philip.
1.
19.
and
our
adoption
shall
passe
into
an
eternall
inheritance
in
the
portion
of
our
elder
Brother
.
I
need
not
to
apply
this
Discourse
:
The
very
mystery
it self
is
in
the
whole
world
the
greatest
engagement
of
our
duty
that
is
imaginable
,
by
the
way
of
instrument
,
and
by
the
way
of
thankfulnesse
.
Quisquis
magna
dedit
voluit
sibi
magna
rependi
;
He
that
gives
great
things
to
us
,
ought
to
have
great
acknowledgements
;
and
Seneca
said
concerning
wise
men
;
That
he
that
doth
benefit
to
others
,
hides
those
benefits
as
a
man
layes
up
great
treasures
in
the
earth
,
which
he
must
never
see
with
his
eyes
,
unlesse
a
great
occasion
forces
him
to
dig
the
graves
,
and
produce
that
which
he
buried
;
but
all
the
while
,
the
man
was
hugely
rich
,
and
he
had
the
wealth
of
a
great
relation
:
so
it
is
with
God
and
us
:
For
this
huge
benefit
of
the
Spirit
,
which
God
gives
us
,
is
for
our
good
,
deposited
in
our
souls
,
not
made
for
forms
and
ostentation
,
not
to
be
looked
upon
,
or
serve
little
ends
,
but
growing
in
the
secret
of
our
souls
,
and
swelling
up
to
a
treasure
,
making
us
in
this
world
rich
by
title
and
relation
,
but
it
shall
be
produced
in
the
great
necessities
of
doomesday
.
In
the
mean
time
,
if
the
fire
be
quenched
,
the
fire
of
Gods
Spirit
,
God
will
kindle
another
in
his
anger
,
that
shall
never
be
quenched
:
but
if
we
entertain
Gods
Spirit
with
our
own
purities
,
and
imploy
it
diligently
,
and
serve
it
willingly
,
(
for
Gods
Spirit
is
a
loving
Spirit
)
then
we
shall
really
be
turned
into
spirits
.
Irenaeus
had
a
proverbiall
saying
,
Perfecti
sunt
qui
tria
sine
querelâ
Deo
exhibent
;
They
that
present
three
things
right
to
God
,
they
are
perfect
;
that
is
,
a
chast
body
,
a
righteous
soul
,
and
a
holy
spirit
;
and
the
event
shall
be
this
,
which
Maimonides
expressed
not
amisse
,
(
though
he
did
not
at
all
understand
the
secret
of
this
mystery
:
)
The
soul
of
a
man
in
this
life
,
is
in
potentiâ
ad
esse
spiritum
,
it
is
designed
to
be
a
spirit
,
but
in
the
world
to
come
,
it
shall
be
actually
as
very
a
spirit
as
an
Angel
is
:
and
this
state
is
expressed
by
the
Apostle
,
calling
it
,
[
the
earnest
of
the
spirit
]
that
is
,
here
it
is
begun
,
and
given
us
as
an
antepast
of
glory
,
and
a
principle
of
Grace
;
but
then
we
shall
have
it
in
plenitudine
—
regit
idem
spiritus
artus
Orbe
alio
—
Here
,
and
there
,
it
is
the
same
;
but
here
we
have
the
earnest
,
there
the
riches
and
the
inheritance
.
But
then
,
if
this
be
a
new
principle
,
and
be
given
us
in
order
to
the
actions
of
a
holy
life
,
we
must
take
care
that
we
receive
not
the
Spirit
of
God
in
vain
,
but
remember
it
is
a
new
life
;
and
as
no
man
can
pretend
,
that
a
person
is
alive
that
doth
not
alwayes
do
the
works
of
life
;
so
it
is
certain
,
no
man
hath
the
Spirit
of
God
,
but
he
that
lives
the
life
of
grace
,
and
doth
the
works
of
the
Spirit
,
that
is
,
in
all
holinesse
,
and
justice
,
and
sobriety
.
Spiritus
qui
accedit
animo
,
vel
Dei
est
,
vel
Daemonis
(
said
Tertullian
.
)
Every
man
hath
within
him
the
Spirit
of
God
,
or
the
spirit
of
the
devil
.
The
spirit
of
fornication
is
an
unclean
devil
,
and
extremely
contrary
to
the
Spirit
of
God
;
and
so
is
the
spirit
of
malice
or
uncharitablenesse
;
for
the
Spirit
of
God
is
the
Spirit
of
love
:
for
as
by
purities
Gods
Spirit
sanctifies
the
body
,
so
by
love
he
purifies
the
soul
,
and
makes
the
soul
grow
into
a
spirit
,
into
a
Divine
nature
.
But
God
knows
,
that
even
in
Christian
societies
,
we
see
the
devils
walk
up
and
down
every
day
,
and
every
hour
;
the
devil
of
uncleannesse
,
and
the
devil
of
drunkennesse
,
the
devil
of
malice
,
and
the
devil
of
rage
,
the
spirit
of
filthy
speaking
,
and
the
spirit
of
detraction
,
a
proud
spirit
,
and
the
spirit
of
rebellion
;
and
yet
all
call
[
Christian.
It
is
generally
supposed
,
that
unclean
spirits
walk
in
the
night
;
and
so
it
used
to
be
;
for
they
that
are
drunk
,
are
drunk
in
the
night
,
said
the
Apostle
:
but
Suidas
tels
of
certain
Empusae
,
that
used
to
appear
at
Noon
,
at
such
time
as
the
Greeks
did
celebrate
the
Funerals
of
the
Dead
;
and
at
this
day
some
of
the
Russians
fear
the
Noon-day
Devil
,
which
appeareth
like
a
mourning
widow
to
reapers
of
hay
and
corn
,
and
uses
to
break
their
arms
and
legs
,
unlesse
they
worship
her
.
The
Prophet
David
speaketh
of
both
kindes
.
Thou
shalt
not
be
afraid
for
Psal.
91.
the
terrour
by
night
,
and
a
ruinâ
&
daemonio
meridiano
,
from
the
Devil
at
noon
thou
shalt
be
free
.
It
were
happy
if
we
were
so
;
but
besides
the
solemn
followers
of
the
works
of
darknesse
,
in
the
times
and
proper
seasons
of
darknesse
,
there
are
very
many
who
act
their
Scenes
of
darknesse
in
the
face
of
the
Sun
,
in
open
defiance
of
God
,
and
all
lawes
,
and
all
modesty
.
There
is
in
such
men
the
spirit
of
impudence
,
as
well
as
of
impiety
.
And
yet
I
might
have
expressed
it
higher
;
for
every
habituall
sin
doth
not
onely
put
us
into
the
power
of
the
devil
,
but
turns
us
into
his
very
nature
:
just
as
the
Holy
Ghost
transforms
us
into
the
image
of
God
.
Here
therefore
I
have
a
greater
Argument
to
perswade
you
to
holy
living
,
then
Moses
had
to
the
sons
of
Israel
.
Behold
,
I
have
set
before
you
life
and
death
,
blessing
and
cursing
:
so
said
Moses
;
but
I
adde
,
that
I
have
upon
the
stock
of
this
Scripture
,
set
before
you
,
the
good
Spirit
and
the
bad
,
God
,
and
the
devil
:
choose
unto
whose
nature
you
will
be
likened
,
and
into
whose
inheritance
you
will
be
adopted
,
and
into
whose
possession
you
will
enter
.
If
you
commit
sin
,
ye
are
of
your
father
the
Devil
,
ye
are
begot
of
his
principles
,
and
follow
his
pattern
,
and
shall
passe
into
his
portion
,
when
ye
are
led
captive
by
him
at
his
will
;
and
remember
what
a
sad
thing
it
is
to
go
into
the
portion
of
evil
and
accursed
spirits
,
the
sad
and
eternall
portion
of
Devils
.
But
he
that
hath
the
Spirit
of
God
,
doth
acknowledge
God
for
his
Father
,
and
his
Lord
,
he
despises
the
world
,
and
hath
no
violent
appetites
for
secular
pleasures
,
and
is
dead
to
the
desires
of
this
life
,
and
his
hopes
are
spirituall
,
and
God
is
his
joy
,
and
Christ
is
his
pattern
and
his
support
,
and
Religion
is
his
imployment
,
and
godlinesse
is
his
gain
,
and
this
man
understands
the
things
of
God
,
and
is
ready
to
die
for
Christ
,
and
fears
nothing
but
to
sin
against
God
,
and
his
will
is
filled
with
love
,
and
it
springs
out
in
obedience
to
God
,
and
in
charity
to
his
brother
:
and
of
such
a
man
we
cannot
make
judgement
by
his
fortune
,
or
by
his
acquaintance
,
by
his
circumstances
,
or
by
his
adherencies
,
for
they
are
the
appendages
of
a
naturall
man
:
but
the
spirituall
is
judged
of
no
man
:
that
is
,
the
rare
excellencies
that
make
him
happy
,
do
not
yet
make
him
illustrious
,
unlesse
we
will
reckon
Vertue
to
be
a
great
fortune
,
and
holinesse
to
be
great
Wisedom
,
and
God
to
be
the
best
Friend
,
and
Christ
the
best
Relative
,
and
the
Spirit
the
hugest
advantage
,
and
Heaven
the
greatest
Reward
.
He
that
knows
how
to
value
these
things
,
may
sit
down
and
reckon
the
felicities
of
him
that
hath
the
Spirit
of
God
.
The
purpose
of
this
Discourse
is
this
;
That
since
the
Spirit
of
God
is
a
new
nature
,
and
a
new
life
put
into
us
,
we
are
thereby
taught
,
and
enabled
to
serve
God
by
a
constant
course
of
holy
living
,
without
the
frequent
returns
and
intervening
of
such
actions
,
which
men
are
pleased
to
call
sins
of
infirmity
.
Whosoever
hath
the
Spirit
of
God
,
lives
the
life
of
grace
;
The
Spirit
of
God
rules
in
him
,
and
is
strong
according
to
its
age
and
abode
,
and
allows
not
of
those
often
sins
which
we
think
unavoidable
,
because
we
call
them
,
naturall
infirmities
.
[
But
if
Christ
he
in
you
,
the
body
is
dead
because
of
sin
,
but
the
spirit
is
life
because
of
righteousnesse
.
]
The
state
of
sin
is
a
state
of
death
;
the
state
of
a
man
under
the
law
,
was
a
state
of
bondage
,
and
infirmity
,
(
as
S.
Paul
largely
describes
him
in
the
seventh
Chapter
to
the
Romanes
)
but
he
that
hath
the
Spirit
is
made
alive
,
and
free
,
and
strong
,
and
a
conquerour
over
all
the
powers
,
and
violencies
of
sin
;
such
a
man
resists
temptations
,
falls
not
under
the
assault
of
sin
,
returns
not
to
the
sin
which
he
last
repented
of
,
acts
no
more
that
errour
which
brought
him
to
shame
and
sorrow
:
but
he
that
falls
under
a
crime
,
to
which
he
still
hath
a
strong
,
and
vigorous
inclination
,
he
that
acts
his
sin
,
and
then
curses
it
,
and
then
is
tempted
,
and
then
sins
again
,
and
then
weeps
again
,
and
calls
himself
miserable
,
but
still
the
inchantment
hath
confined
him
to
that
circle
,
this
man
hath
not
the
Spirit
;
for
where
the
Spirit
of
God
is
,
there
is
liberty
,
there
is
no
such
bondage
and
a
returning
folly
to
the
commands
of
sin
.
But
because
men
deceive
themselves
with
calling
this
bondage
,
a
pitiable
and
excusable
infirmity
,
it
will
not
be
uselesse
to
consider
the
state
of
this
question
more
particularly
,
lest
men
from
the
state
of
a
pretended
infirmity
,
fall
into
a
reall
death
.
1.
No
great
sin
is
a
sin
of
infirmity
,
or
excusable
upon
that
stock
.
But
that
I
may
be
understood
,
we
must
know
that
every
sin
is
in
some
sense
or
other
,
a
sin
of
infirmity
.
When
a
man
is
in
the
state
of
spirituall
sicknesse
or
death
,
he
is
in
a
state
of
infirmity
,
for
he
is
a
wounded
man
,
a
prisoner
,
a
slave
,
a
sick
man
,
weak
in
his
judgement
,
and
weak
in
his
reasoning
,
impotent
in
his
passions
,
of
childish
resolutions
,
great
inconstancy
,
and
his
purposes
untwist
,
as
easily
as
the
rude
conjuncture
of
uncombining
cables
,
in
the
violence
of
a
Northern
tempest
:
and
he
that
is
thus
in
infirmity
,
cannot
be
excused
;
for
it
is
the
aggravation
of
the
state
of
his
sin
;
he
is
so
infirm
that
he
is
in
a
state
unable
to
do
his
duty
.
Such
a
man
is
a
servant
of
sin
,
a
slave
of
the
Devil
,
an
heir
of
corruption
,
absolutely
under
command
;
and
every
man
is
so
,
who
resolves
for
ever
to
avoid
such
a
sin
,
and
yet
for
ever
falls
under
it
:
for
what
can
he
be
but
a
servant
of
sin
,
who
fain
would
avoid
it
but
cannot
;
that
is
,
he
hath
not
the
Spirit
of
God
within
him
;
Christ
dwels
not
in
his
soul
,
for
where
the
Son
is
,
there
is
liberty
:
and
all
that
are
in
the
Spirit
are
sons
of
God
,
and
servants
of
righteousnesse
,
and
therefore
freed
from
sin
.
But
then
there
are
also
sins
of
infirmity
,
which
are
single
actions
,
intervening
seldom
,
in
litle
instances
,
unavoidable
,
or
through
a
faultlesse
ignorance
.
Such
as
these
are
alwayes
the
allays
of
the
life
of
the
best
men
;
and
for
these
Christ
hath
payd
,
and
they
are
never
to
be
accounted
to
good
men
,
save
onely
to
make
them
more
wary
,
and
more
humble
.
Now
concerning
these
,
it
is
,
that
I
say
;
No
great
sin
is
a
sin
of
excusable
,
or
unavoidable
infirmity
.
Because
whosoever
hath
received
the
Spirit
of
God
,
hath
sufficient
knowledge
of
his
duty
,
and
sufficient
strengths
of
grace
,
and
sufficient
advertency
of
minde
,
to
avoid
such
things
as
do
great
and
apparent
violence
to
piety
,
and
religion
.
No
man
can
justly
say
,
that
it
is
a
sin
of
infirmity
that
he
was
drunk
;
For
there
are
but
three
causes
of
every
sin
(
a
fourth
is
not
imaginable
.
)
1.
If
ignorance
cause
it
,
1.
the
sin
is
as
full
of
excuse
,
as
the
ignorance
was
innocent
.
But
no
Christian
can
pretend
this
to
drunkennesse
,
to
murder
,
to
rebellion
,
to
uncleannesse
.
For
what
Christian
is
so
uninstructed
but
that
he
knows
Adultery
is
a
sin
?
2.
Want
of
observation
,
is
the
2.
cause
of
many
indiscreet
and
foolish
actions
.
Now
at
this
gap
many
irregularities
do
enter
and
escape
,
because
in
the
whole
,
it
is
impossible
for
a
man
to
be
of
so
present
a
spirit
,
as
to
consider
,
and
reflect
upon
every
word
,
and
every
thought
:
but
it
is
in
this
case
in
Gods
laws
otherwise
then
in
mans
:
the
great
flies
cannot
passe
thorow
without
observation
,
little
ones
do
;
and
a
man
cannot
be
drunk
,
and
never
take
notice
of
it
;
or
tempt
his
neighbours
wife
before
he
be
aware
;
therefore
the
lesse
the
instance
be
,
the
more
likely
it
is
to
be
a
sin
of
infirmity
:
and
yet
if
it
be
never
so
little
,
if
it
be
observed
,
then
it
ceases
to
be
a
sin
of
infirmity
.
3.
But
because
great
crimes
cannot
pretend
to
passe
undiscernably
,
3.
it
follows
that
they
must
come
in
at
the
door
of
malice
,
that
is
,
of
want
of
Grace
,
in
the
absence
of
the
Spirit
;
they
destroy
where
ever
they
come
,
and
the
man
dies
if
they
passe
upon
him
.
It
is
true
,
there
is
flesh
and
blood
in
every
regenerate
man
,
but
they
do
not
both
rule
:
the
flesh
is
left
to
tempt
,
but
not
to
prevail
.
And
it
were
a
strange
condition
,
if
both
the
godly
and
the
ungodly
were
captives
to
sin
,
and
infallibly
should
fall
into
temptation
,
and
death
,
without
all
difference
,
saue
onely
;
that
the
godly
sins
unwillingly
,
and
the
ungodly
sins
willingly
.
But
if
the
same
things
be
done
by
both
,
and
God
in
both
be
dishonoured
,
and
their
duty
prevaricated
,
the
pretended
unwillingnesse
is
the
signe
of
a
greater
,
and
a
baser
slavery
,
and
of
a
condition
lesse
to
be
endured
.
For
the
servitude
which
is
against
me
is
intollerable
,
but
if
I
choose
the
state
of
a
servant
,
I
am
free
in
my
minde
,
—
Libertatis
servaveris
umbrant
Si
quicquid
jubeare
velis
—
certain
it
is
,
that
such
a
person
who
fain
would
,
but
cannot
choose
but
commit
adultery
,
or
drunkennesse
,
is
the
veriest
slave
to
sin
that
can
be
imagined
,
and
not
at
all
freed
by
the
Spirit
,
and
by
the
liberty
of
the
sons
of
God
;
[
](A63888-e82370-b)*
*
—
Tot
rebus
iniquis
Parüimus
victi
:
veniaest
haec
sola
pudoris
,
Degenerisque
metus
,
nil
jam
potuisse
negari
.
Lucan
.
and
there
is
no
other
difference
,
but
that
the
mistaken
good
man
feels
his
slavery
,
and
sees
his
chains
,
and
his
fetters
;
but
therefore
it
is
certain
that
he
is
,
because
he
sees
himself
to
be
a
slave
.
No
man
can
be
a
servant
of
sin
,
and
a
servant
of
righteousnesse
at
the
same
time
,
but
every
man
that
hath
the
Spirit
of
God
,
is
a
servant
of
righteousnesse
;
and
therefore
whosoever
finde
great
sins
to
be
unavoidable
,
are
in
a
state
of
death
and
reprobation
,
(
as
to
the
present
)
because
they
willingly
,
or
unwillingly
(
it
matters
not
much
,
whether
of
the
two
)
are
servants
of
sin
.
2.
Sins
of
infirmity
as
they
are
small
in
their
instance
,
so
2.
they
put
on
their
degree
of
excusablenesse
,
onely
according
to
the
weaknesse
,
or
infirmity
of
a
mans
understanding
:
So
far
as
men
(
without
their
own
fault
)
understand
not
their
duty
,
or
are
possessed
with
weaknesse
of
principles
,
or
are
destitute
and
void
of
discourse
,
or
discerning
powers
,
and
acts
,
so
far
if
a
sin
creeps
upon
them
,
it
is
as
naturall
,
and
as
free
from
a
law
,
as
is
the
action
of
a
childe
;
But
if
any
thing
else
be
mingled
with
it
,
if
it
proceed
from
any
other
principle
,
it
is
criminall
and
not
excused
by
our
infirmity
;
because
it
is
chosen
:
and
a
mans
will
hath
no
infirmity
,
but
when
it
wants
the
grace
of
God
,
or
is
mastered
with
passions
,
and
sinfull
appetites
:
and
that
infirmity
is
the
state
of
unregeneration
.
3.
The
violence
or
strength
of
a
temptation
is
not
sufficient
to
3.
excuse
an
action
,
or
to
make
it
accountable
upon
the
stock
of
a
pitiable
and
innocent
infirmity
;
if
it
leaves
the
understanding
still
able
to
judge
;
because
a
temptation
cannot
have
any
proper
strengths
but
from
our selves
,
and
because
we
have
in
us
a
principle
of
basenesse
which
this
temptation
meets
,
and
onely
perswades
me
to
act
,
because
I
love
it
.
Joseph
met
with
a
temptation
as
violent
and
as
strong
as
any
man
:
and
it
is
certain
there
are
not
many
Christians
but
would
fall
under
it
,
and
call
it
,
a
sin
of
infirmity
,
since
they
have
been
taught
so
to
abuse
themselves
,
by
sowing
fig-leaves
before
their
nakednesse
:
but
because
Joseph
had
a
strength
of
God
within
him
,
the
strength
of
chastity
,
therefore
it
could
not
at
all
prevail
upon
him
.
Some
men
cannot
by
any
art
of
hell
be
tempted
to
be
drunk
;
others
can
no
more
resist
an
invitation
to
such
a
meeting
,
then
they
can
refuse
to
die
if
a
dagger
were
drunk
with
their
heart
blood
;
because
their
evil
habits
made
them
weak
on
that
part
:
And
some
man
that
is
fortified
against
revenge
,
it
may
be
will
certainly
fall
under
a
temptation
to
uncleannesse
:
for
every
temptation
is
great
or
small
,
according
as
the
man
is
;
and
a
good
word
will
certainly
lead
some
men
to
an
action
of
folly
,
while
another
will
not
think
ten
thousand
pound
a
considerable
argument
to
make
him
tell
one
single
lie
,
against
his
duty
,
or
his
conscience
.
4.
No
habituall
sin
,
(
that
is
)
no
sin
that
returns
constantly
,
4.
or
frequently
,
that
is
repented
of
,
and
committed
again
,
and
still
repented
of
,
and
then
again
committed
,
no
such
sin
is
excusable
with
a
pretence
of
infirmity
:
Because
that
sin
is
certainly
noted
,
and
certainly
condemned
,
and
therefore
returns
,
not
because
of
the
weaknesse
of
nature
,
but
the
weaknesse
of
grace
:
the
principle
of
this
,
is
an
evil
spirit
,
an
habituall
aversation
from
God
,
a
dominion
and
empire
of
sin
:
and
as
no
man
for
his
inclination
,
and
aptnesse
to
the
sins
of
the
flesh
,
is
to
be
called
carnall
,
if
he
corrects
his
inclinations
,
and
turns
them
into
vertues
:
so
no
man
can
be
called
spirituall
for
his
good
wishes
,
and
apt
inclinations
to
goodnesse
,
if
these
inclinations
passe
not
into
acts
,
and
these
acts
into
habits
,
and
holy
customs
,
and
walkings
,
and
conversation
with
God
.
But
as
natural
concupiscence
corrected
becomes
the
matter
of
vertue
:
so
these
good
inclinations
,
and
condemnings
of
our
sin
,
if
they
be
ineffective
and
end
in
sinfull
actions
,
are
the
perfect
signes
of
a
reprobate
,
and
unregenerate
estate
.
The
sum
is
this
.
An
animal
man
,
a
man
under
the
law
,
a
carnall
man
(
for
as
to
this
,
they
are
all
one
)
is
sold
under
sin
,
he
is
a
servant
of
corruption
,
he
falls
frequently
into
the
same
sin
to
which
he
is
tempted
,
he
commends
the
Law
,
he
consents
to
it
that
it
is
good
,
he
does
not
commend
sin
,
he
does
some
little
things
against
it
,
but
they
are
weak
and
imperfect
,
his
lust
is
stronger
,
his
passions
violent
,
and
unmortified
,
his
habits
vitious
,
his
customs
sinfull
,
and
he
lives
in
the
regions
of
sin
,
and
dies
and
enters
into
its
portion
;
But
a
spirituall
man
,
a
man
that
is
in
the
state
of
grace
,
who
is
born
anew
of
the
Spirit
,
that
is
regenerate
by
the
Spirit
of
Christ
,
he
is
led
by
the
Spirit
,
he
lives
in
the
Spirit
,
he
does
the
works
of
God
cheerfully
,
habitually
,
vigorously
:
and
although
he
sometimes
slips
,
yet
it
is
but
seldom
,
it
is
in
small
instances
:
his
life
is
such
as
he
cannot
pretend
to
be
justified
by
works
,
and
merit
,
but
by
mercy
,
and
the
faith
of
Jesus
Christ
;
yet
he
never
sins
great
sins
:
If
he
does
,
he
is
for
that
present
falne
from
Gods
favour
;
and
though
possibly
he
may
recover
,
(
and
the
smaller
,
or
seldomer
the
sin
is
,
the
sooner
may
be
his
restitution
)
yet
for
the
present
(
I
say
)
he
is
out
of
Gods
favour
.
But
he
that
remains
in
the
grace
of
God
,
sins
not
by
any
deliberate
,
consultive
,
knowing
act
;
he
is
incident
to
such
a
surprize
as
may
consist
with
the
weaknesse
,
and
judgement
of
a
good
man
:
but
whatsoever
is
,
or
must
be
considered
,
if
it
cannot
passe
without
consideration
,
it
cannot
passe
without
sin
;
and
therefore
cannot
enter
upon
him
,
while
he
remains
in
that
state
.
For
he
that
is
in
Christ
,
in
him
the
body
is
dead
by
reason
of
sin
;
and
the
Gospel
did
not
differ
from
the
Law
,
but
that
the
Gospel
gives
grace
and
strength
to
do
whatsoever
it
commands
,
which
the
Law
did
not
;
and
the
greatnesse
of
the
promise
of
eternall
life
is
such
an
argument
to
them
that
consider
it
,
that
it
must
needs
be
of
force
sufficient
,
to
perswade
a
man
to
use
all
his
faculties
,
and
all
his
strength
,
that
he
may
obtain
it
:
God
exacted
all
upon
this
stock
;
God
knew
this
could
do
every
thing
:
Nihil
non
in
hoc
praesumpsit
Deus
(
said
one
.
)
This
will
make
a
satyr
chast
,
and
Silenus
to
be
sober
,
and
Dives
to
be
charitable
,
and
Simon
Magus
himself
to
despise
reputation
,
and
Saul
to
turn
from
a
Persecutor
to
an
Apostle
.
For
since
God
hath
given
us
reason
to
choose
,
and
a
promise
to
exchange
,
for
our
temperance
,
and
faith
,
and
charity
,
and
justice
,
for
these
(
I
say
)
happinesse
,
exceeding
great
happinesse
;
that
we
shall
be
Kings
,
that
we
shall
reigne
with
God
,
with
Christ
,
with
all
the
holy
Angels
for
ever
,
in
felicities
so
great
,
that
we
have
not
now
capacities
to
understand
it
,
our
heart
is
not
big
enough
to
think
it
;
there
cannot
in
the
world
be
a
greater
inducement
to
engage
us
,
a
greater
argument
to
oblige
us
to
do
our
duty
.
God
hath
not
in
heaven
a
bigger
argument
;
it
is
not
possible
any
thing
in
the
world
should
be
bigger
:
which
because
the
Spirit
of
God
hath
revealed
to
us
,
if
by
this
strength
of
his
we
walk
in
his
wayes
,
and
be
ingrafted
into
his
stock
,
and
bring
forth
his
fruits
,
the
fruits
of
the
Spirit
,
then
we
are
in
Christ
,
and
Christ
in
us
,
then
we
walk
in
the
spirit
,
and
the
Spirit
dwels
in
us
,
and
our
portion
shall
be
there
,
where
Christ
by
the
Spirit
maketh
intercession
for
us
,
that
is
,
at
the
right
hand
of
his
Father
for
ever
,
and
ever
.
Amen
.
Sermon
.
III.
THE
DESCENDING
AND
ENTAILED
CVRSE
.
Cut
off
.
Exodus
20.
part
of
the
5.
verse
.
I
the
Lord
thy
God
am
a
jealous
God
,
visiting
the
iniquity
of
the
fathers
upon
the
children
,
unto
the
third
and
fourth
generation
of
them
that
hate
me
:
6.
And
shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
Commandements
.
IT
is
not
necessary
that
a
Common-wealth
should
give
pensions
to
Oratours
,
to
disswade
men
from
running
into
houses
infected
with
the
plague
,
or
to
intreat
them
to
be
out
of
love
with
violent
torments
,
or
to
create
in
men
evil
opinions
concerning
famine
,
or
painfull
deaths
:
Every
man
hath
a
sufficient
stock
of
self
love
,
upon
the
strength
of
which
he
hath
entertained
principles
strong
enough
to
secure
himself
against
voluntary
mischiefs
,
and
from
running
into
states
of
death
and
violence
.
A
man
would
think
that
this
I
have
now
said
,
were
in
all
cases
certainly
true
;
and
I
would
to
God
it
were
.
For
that
which
is
the
greatest
evil
,
that
which
makes
all
evils
,
that
which
turns
good
into
evil
,
and
every
naturall
evil
into
a
greater
sorrow
,
and
makes
that
sorrow
lasting
and
perpetual
;
that
which
sharpens
the
edge
of
swords
,
and
makes
agues
to
be
fever
,
and
〈◊〉
to
turn
into
plagues
;
that
which
puts
stings
into
every
fly
,
and
uneasinesse
to
every
trifling
accident
,
and
strings
every
wh●●
with
scorpions
,
(
you
know
I
must
needs
mean
sin
)
that
evil
,
men
suffer
patiently
,
and
choose
willingly
,
and
run
after
it
greedily
,
and
will
not
suffer
themselves
to
be
divorced
from
it
:
and
therefore
God
hath
hired
servants
to
fight
a-against
this
evil
;
he
hath
set
Angels
with
fiery
swords
to
drive
us
from
it
,
he
hath
imployed
Advocates
to
plead
against
it
,
he
hath
made
Laws
and
Decrees
against
it
,
he
hath
dispatched
Prophets
to
warn
us
of
it
,
and
hath
established
an
Order
of
men
,
men
of
his
own
family
,
and
who
are
fed
at
his
own
charges
,
(
I
mean
the
whole
Order
of
the
Clergy
)
whose
office
is
like
watchmen
to
give
an
alarum
at
every
approach
of
sin
,
with
as
much
affrightment
as
if
an
enemy
were
neer
,
or
the
sea
broke
in
upon
the
flat
Countrey
;
and
all
this
,
onely
to
perswade
men
not
to
be
extremely
miserable
,
for
nothing
,
for
vanity
,
for
a
trouble
,
for
a
disease
:
for
some
sins
naturally
are
diseases
,
and
all
others
are
naturall
nothings
,
meer
privations
,
or
imperfections
,
contrary
to
goodnesse
,
to
felicity
,
to
God
himself
:
And
yet
God
hath
hedged
sin
round
about
with
thorns
,
and
sin
of
it self
too
,
brings
thorns
:
and
it
abuses
a
man
in
all
his
capacities
,
and
it
places
poison
in
all
those
seats
and
receptions
where
he
could
possibly
entertain
happinesse
.
For
if
sin
pretend
to
please
the
sense
,
it
doth
first
abuse
it
shamefully
,
and
then
humours
it
:
it
can
onely
feed
an
impostume
;
no
naturall
,
reasonable
,
and
perfective
appetite
:
and
besides
its
own
essentiall
appendages
,
and
proprieties
;
things
are
so
ordered
that
a
fire
is
kindled
round
about
us
;
and
every
thing
within
us
,
above
,
below
us
,
and
on
every
side
of
us
,
is
an
argument
against
,
and
an
enemy
to
sin
;
and
for
its
single
pretence
,
that
it
comes
to
please
one
of
the
senses
,
one
of
those
faculties
which
are
in
us
the
same
they
are
in
a
Cow
,
it
hath
an
evil
so
communicative
,
that
it
doth
not
onely
work
like
poison
,
to
the
dislolution
of
soul
and
body
;
but
it
is
a
sicknesse
like
the
plague
,
it
infects
all
our
houses
,
and
corrupts
the
air
,
and
the
very
breath
of
heaven
:
for
it
moves
God
first
to
jealousie
,
(
and
that
takes
off
his
friendship
and
kindnesse
towards
us
)
and
then
to
anger
;
and
that
makes
him
a
resolved
enemy
;
and
it
brings
evil
,
not
onely
upon
our selves
,
but
upon
all
our
relatives
;
upon
our selves
,
and
our
children
,
even
the
children
of
our
Nephews
,
Ad
natos
natorum
,
&
qui
nascentur
ab
illis
,
to
the
third
and
fourth
generation
:
and
therefore
if
a
man
should
despise
the
eye
,
or
sword
of
man
,
if
he
sins
he
is
to
contest
with
the
jealousie
of
a
provoked
God
:
If
he
doth
not
regard
himself
,
let
him
pity
his
pretty
children
:
If
he
be
angry
and
hates
all
that
he
sees
,
and
is
not
solioitous
for
his
children
,
yet
let
him
pitty
the
generations
which
are
yet
unborn
;
let
him
not
bring
a
curse
upon
his
whole
family
,
and
suffer
his
name
to
rot
in
curses
and
dishonours
;
let
not
his
memory
remain
polluted
with
an
eternal
stain
:
if
all
this
will
not
deter
a
man
from
sin
,
there
is
no
instrument
left
for
thats
mans
vertue
,
no
hopes
of
his
felicity
,
no
recovery
of
his
sorrows
and
sicknesses
;
but
he
must
sink
under
the
stroaks
of
a
jealous
God
into
the
dishonour
of
eternal
ages
,
and
the
groanings
of
a
never
ceasing
sorrow
.
God
is
a
jealous
God
]
that
is
the
first
great
stroke
,
he
strikes
against
sin
,
he
speakes
after
the
manner
of
men
,
and
in
so
speaking
we
know
,
he
that
is
jealous
is
suspicious
,
he
is
inquisitive
,
he
is
implacable
.
1.
God
is
pleased
to
represent
himself
a
person
very
suspioious
,
both
in
respect
of
persons
and
things
.
For
our
persons
we
give
him
cause
enough
:
for
we
are
sinners
from
our
Mothers
wo●●b
;
we
make
solemn
vows
and
break
them
instantly
;
we
cry
for
pardon
and
still
renew
the
sin
;
we
desire
God
to
try
us
once
more
,
and
we
provoke
him
ten
times
further
:
we
use
the
means
of
grace
to
cure
us
,
and
we
turn
them
into
vices
and
opportunites
of
sin
;
we
curse
our
sins
and
yet
long
for
them
extremely
;
we
renounce
them
publickly
,
and
yet
send
for
them
in
private
and
shew
them
kindnesse
:
we
leave
little
offiences
,
but
our
faith
and
our
charity
is
not
strong
enough
to
Master
great
ones
;
and
sometimes
we
are
sham'd
out
of
great
ones
,
but
yet
entertain
little
ones
;
or
if
we
disdain
both
,
yet
we
love
to
remember
them
,
and
delight
in
their
past
actions
,
and
bring
them
home
to
us
,
at
least
by
fiction
of
imagination
;
and
we
love
to
be
betrayed
into
them
;
we
would
fain
have
things
so
ordered
by
chance
or
power
that
it
may
seem
necessary
to
sin
,
or
that
it
may
become
excusable
,
and
dressed
fitly
for
our
own
circumstances
;
and
for
ever
we
long
after
the
flesh
pots
of
Egypt
the
garlick
and
the
Onions
;
and
we
so
little
do
esteeme
Manna
,
the
food
of
Angels
,
we
so
loath
the
bread
of
Heaven
,
that
any
temptation
will
make
us
return
to
our
fetters
and
our
bondage
;
and
if
we
do
not
tempt
our selves
,
yet
we
do
not
resist
a
temptation
,
or
if
we
pray
against
it
,
we
desire
not
to
be
heard
;
and
if
we
be
assisted
,
yet
we
will
not
work
together
with
those
assistances
;
so
that
unlesse
we
be
forced
,
nothing
will
be
done
;
we
are
so
willing
to
perish
,
and
so
unwilling
to
be
saved
,
that
we
minister
to
God
reason
enough
to
suspect
us
;
and
therefore
it
is
no
wonder
that
God
is
jealous
of
us
:
We
keep
company
with
Harlots
and
polluted
persons
;
we
are
kind
to
all
Gods
Enemies
,
and
love
that
which
he
hates
;
how
can
it
be
otherwise
but
that
we
should
be
suspected
?
Let
us
make
our
best
of
it
,
and
see
if
we
can
recover
the
good
opinion
of
God
;
for
as
ye
:
we
are
but
suspected
persons
.
2.
And
therefore
God
is
inquisitive
;
he
looks
for
that
which
he
fain
would
never
finde
;
God
sets
spies
upon
us
;
he
looks
upon
us
himself
through
the
Curtains
of
a
cloud
;
and
he
sends
Angels
to
espie
us
in
all
our
wayes
,
and
permits
the
Devil
to
winnow
us
and
to
accuse
us
,
and
erects
a
Tribunal
and
witnesses
in
our
own
consciences
,
and
he
cannot
want
information
concerning
our
smalest
irregularities
.
Sometimes
the
Devil
accuses
,
but
he
also
sometimes
accuses
us
falsly
,
either
malio●ously
,
or
ignorantly
,
and
we
stand
upright
in
that
particular
by
innocence
;
and
sometimes
by
penitence
,
and
all
this
while
our
Conscinence
is
our
friend
:
Sometimes
our
conscience
does
accuse
us
unto
God
;
and
then
we
stand
convict
by
our
own
judgement
.
Sometimes
,
if
our
conscience
acquit
us
,
yet
we
are
not
thereby
justified
:
For
,
as
Moses
accused
the
Jews
;
so
do
Christ
and
his
Apostles
accuse
us
,
not
in
their
personss
,
but
by
their
works
,
and
by
their
words
,
by
the
thing
it self
,
by
confronting
the
laws
of
Christ
,
and
our
practises
.
Sometimes
the
Angels
who
are
the
observers
of
all
our
works
carry
up
sad
tidings
to
the
Court
of
Heaven
against
us
.
Thus
,
two
Angels
were
the
informers
against
Sodom
;
but
yet
these
were
the
last
;
for
before
that
time
the
cry
of
their
iniquity
had
sounded
loud
and
sadly
in
Heaven
;
and
all
this
is
the
direct
and
proper
effect
of
his
jealousie
;
which
sets
spies
upon
all
the
actions
,
and
watches
the
circumstances
,
and
tells
the
steps
,
and
attends
the
businesses
,
the
recreations
,
the
publications
,
and
retirements
of
every
man
,
and
will
not
suffer
a
thought
to
wander
but
he
uses
means
to
correct
it's
errour
,
and
to
reduce
it
to
himself
.
For
he
that
created
us
and
daily
feeds
us
,
he
that
intreats
us
to
be
happy
,
with
an
opportunity
so
passionate
as
if
(
not
we
,
but
)
himself
were
to
receive
the
favour
;
he
that
would
part
with
his
onely
Son
from
his
bosome
,
and
the
embraces
of
eternity
,
and
give
him
over
to
a
shameful
and
cursed
death
for
us
,
cannot
but
be
supposed
to
love
us
with
a
great
love
,
and
to
own
us
with
an
intire
title
,
and
therefore
that
he
would
fain
secure
us
to
himself
with
an
undivided
possession
:
and
it
cannot
but
be
infinitely
reasonable
:
for
to
whom
else
should
any
of
us
belong
,
but
to
God
?
Did
the
world
create
us
?
Or
did
lust
ever
do
us
any
good
:
Did
Sathan
ever
suffer
one
stripe
for
our
advantage
?
Does
not
he
study
all
the
wayes
to
ruine
us
?
Doe
the
Sun
or
the
stars
preserve
us
alive
?
Or
do
we
get
understanding
from
the
Angels
?
Did
ever
any
joynt
of
our
body
knit
,
or
our
heart
ever
keep
one
true
minute
of
a
pulse
without
God
?
Had
not
we
been
either
nothing
,
or
worse
,
that
is
,
infinitely
eternally
miserable
,
but
that
God
made
us
capable
,
and
then
pursued
us
with
arts
and
devices
of
great
mercy
to
force
us
to
be
happy
?
Great
reason
therefore
there
is
,
that
God
should
be
jealous
,
lest
we
take
any
of
our
duty
from
him
,
who
hath
so
strangely
deserved
it
all
,
and
give
it
to
a
creature
,
or
to
our
enemy
,
who
cannot
be
capable
of
any
.
But
however
it
will
concern
us
with
much
caution
to
observe
our
own
wayes
,
since
we
are
made
aspectacle
to
God
,
to
Angels
,
and
to
Men
:
God
hath
set
so
many
spies
upon
us
,
the
blessed
Angels
and
the
accursed
Devils
,
good
men
and
bad
men
,
the
eye
of
Heaven
,
and
eye
of
that
eye
,
God
himself
,
all
watching
lest
we
rob
God
of
his
Honour
,
and
our selves
of
our
hopes
;
For
by
his
prime
intention
he
hath
chosen
so
to
get
his
own
glory
,
as
may
best
consist
with
our
felicity
:
His
great
designe
is
to
be
glorified
in
our
being
saved
.
3.
Gods
jealousie
hath
a
sadder
effect
then
all
this
.
For
all
this
is
for
mercy
;
but
if
we
provoke
this
jealousie
if
he
findes
us
in
our
spiritual
whoredoms
,
he
is
implacable
,
that
is
,
he
is
angry
with
us
to
eternity
unlesse
we
returne
in
time
:
and
if
we
do
it
may
be
he
will
not
be
appeased
in
all
instances
:
and
when
he
forgives
us
he
will
make
some
reserves
of
his
wrath
;
he
will
punish
our
persons
,
or
our
estate
;
he
will
chastise
us
at
home
,
or
abroad
in
our
bodies
,
or
in
our
children
;
for
he
will
visit
our
sins
upon
our
children
from
generation
to
generation
:
and
if
they
be
made
miserable
for
our
sins
,
they
are
unhappy
in
such
parents
;
but
we
bear
the
curse
and
the
anger
of
God
,
even
while
they
bear
his
rod
:
God
visits
the
sins
of
the
Fathers
upon
the
children
]
That
's
the
second
Great
stroke
he
strikes
against
sin
,
and
is
now
to
be
considered
.
That
God
doth
so
is
certain
;
because
he
saith
he
doth
;
and
that
this
is
just
in
him
so
to
do
,
is
also
as
certain
therefore
because
2.
he
doth
it
.
For
as
his
lawes
are
our
measures
,
so
his
actions
,
and
his
own
will
are
his
own
measures
.
He
that
hath
right
over
all
things
,
and
all
persons
,
cannot
do
wrong
to
any
thing
.
He
that
is
essentially
just
,
(
and
there
could
be
no
such
thing
as
justice
,
or
justice
it self
could
not
be
good
,
if
it
did
not
derive
from
him
)
it
is
impossible
for
him
to
be
unjust
.
But
since
God
is
pleased
to
speak
after
the
manner
of
men
,
it
may
well
consist
with
our
duty
to
enquire
into
those
manners
of
consideration
,
whereby
we
may
understand
the
equity
of
God
in
this
proceeding
,
and
to
be
instructed
also
in
our
own
danger
,
if
we
persevere
in
sin
.
1.
No
man
is
made
a
sinner
by
the
fault
of
another
man
without
his
own
consent
.
For
to
every
one
God
gives
his
choice
,
and
sets
life
and
death
before
every
of
the
sons
of
Adam
:
and
therefore
this
death
is
not
a
consequent
to
any
sin
,
but
our
own
.
In
this
sense
it
is
true
,
that
if
the
fathers
eat
sowre
grapes
,
the
childrens
teeth
shall
not
be
set
on
edge
:
and
therefore
the
sin
of
Adam
which
was
derived
to
all
the
world
;
did
not
bring
the
world
to
any
other
death
but
temporall
,
by
the
intermediall
stages
of
sickness
,
and
temporal
infelicities
:
And
it
is
not
said
that
sin
passed
upon
all
men
,
but
death
,
&
that
also
no
otherwise
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
as
much
as
al
men
have
sinned
;
as
they
have
followed
the
steps
of
their
father
,
so
they
are
partakers
of
this
death
.
And
therefore
it
is
very
remarkable
;
that
death
brought
in
by
sin
,
was
nothing
superinduced
to
man
;
man
onely
was
reduced
to
his
own
naturall
condition
,
from
which
before
Adams
fall
he
stood
exempted
by
supernaturall
favour
;
and
therefore
although
the
taking
away
that
extraordinary
grace
,
or
priviledge
was
a
punishment
;
yet
the
suffering
the
naturall
death
,
was
directly
none
;
but
a
condition
of
his
creation
,
naturall
,
and
therefore
not
primarily
evil
;
but
if
not
good
,
yet
at
least
indifferent
.
And
the
truth
and
purpose
of
this
observation
will
extend
it self
,
if
we
observe
that
before
any
man
died
,
Christ
was
promised
,
by
whom
death
was
to
lose
its
sting
,
by
whom
death
did
cease
to
be
an
evil
,
and
was
,
or
might
be
,
if
we
do
belong
to
Christ
,
a
state
of
advantage
.
So
that
we
by
occasion
of
Adams
sin
,
being
returned
to
our
naturall
certainty
of
dying
,
do
still
even
in
this
very
particular
stand
between
the
blessing
and
the
cursing
.
If
we
follow
Christ
,
death
is
our
friend
;
If
we
imitate
the
praevarication
of
Adam
,
then
death
becomes
an
evil
;
the
condition
of
our
nature
,
becomes
the
punishment
of
our
own
sin
;
not
of
Adams
:
for
although
his
sin
brought
death
in
,
yet
it
is
onely
our
sin
that
makes
death
to
be
evil
:
And
I
desire
this
to
be
observed
,
because
it
is
of
great
use
in
vindicating
the
Divine
justice
in
the
matter
of
this
question
.
The
materiall
part
of
the
evil
came
from
our
father
upon
us
,
but
the
formality
of
it
,
the
sting
and
the
curse
is
onely
by
our selves
.
2.
For
the
fault
of
others
many
may
become
miserable
,
even
all
or
any
of
those
,
whose
relation
is
such
to
the
sinner
,
that
he
in
any
sense
may
by
such
inflictions
be
punished
,
execrable
,
or
oppressed
.
Indeed
it
were
strange
,
if
when
a
plague
were
in
Ethiopia
,
the
Athenians
should
be
infected
:
or
if
the
house
of
Pericles
were
visited
,
and
Thucydides
should
die
for
it
.
For
although
there
are
some
evils
which
(
as
Plutarch
saith
)
are
ansis
&
propagationibus
praedita
incredibili
celeritate
in
longinquum
penetrantia
,
such
which
can
dart
evil
influences
,
as
Porcupines
do
their
quils
;
yet
as
at
so
great
distances
the
knowledge
of
any
confederate
events
must
needs
be
uncertain
:
so
it
is
also
uselesse
,
because
we
neither
can
joyne
their
causes
,
nor
their
circumstances
,
nor
their
accidents
into
any
neighbourhood
of
conjunction
:
Relations
are
seldome
noted
at
such
distances
;
and
if
they
were
,
it
is
certain
,
so
many
accidents
will
intervene
,
that
will
out-weigh
the
efficacy
of
such
relations
;
that
by
any
so
far
distant
events
,
we
cannot
be
instructed
in
any
duty
,
nor
understand
our selves
reproved
for
any
fault
.
But
when
the
relation
is
neerer
,
and
is
joyned
under
such
a
head
,
and
common
cause
,
that
the
influence
is
perceived
,
and
the
parts
of
it
do
usually
communicate
in
benefit
,
notices
,
or
infelicity
(
especially
if
they
relate
to
each
other
,
as
superiour
and
inferiour
)
then
it
is
certain
,
the
sin
is
infectious
(
I
mean
)
not
onely
in
example
,
but
also
in
punishment
.
And
of
this
I
shall
shew
.
1.
In
what
instances
usually
it
is
so
.
2.
For
what
reasons
it
is
so
,
and
justly
so
.
3.
In
what
degree
,
and
in
what
cases
it
is
so
.
4.
What
remedies
there
are
for
this
evil
.
1.
It
is
so
in
kingdoms
,
in
Churches
,
in
families
,
in
politicall
,
artificiall
,
and
even
in
accidentall
societies
.
When
David
numbred
the
people
,
God
was
angry
with
him
;
but
he
punished
the
people
for
the
crime
;
seventy
thousand
men
died
of
the
plague
:
and
when
God
gave
to
David
the
choice
of
three
plagues
,
he
chose
that
of
the
pestilence
,
in
which
the
meanest
of
the
people
and
such
which
have
the
least
society
with
the
acts
and
crimes
of
Kings
are
most
commonly
devoured
,
whilest
the
powerfull
and
sinning
persons
by
arts
of
physick
,
and
flight
,
by
provisions
of
nature
,
and
accidents
are
more
commonly
secured
.
*
But
the
story
of
the
Kings
of
Israel
hath
furnished
us
with
an
example
sitted
with
all
the
stranger
circumstances
in
this
question
.
Joshuah
had
sworn
to
the
Gibeonites
(
who
had
craftily
secured
their
lives
,
by
exchanging
it
for
their
liberties
:
)
Almost
500.
yeers
after
,
Saul
in
zeal
to
the
men
of
Israel
and
Judah
slew
many
of
them
.
After
this
Saul
dies
,
and
no
question
was
made
of
it
.
But
in
the
dayes
of
David
there
was
a
famine
in
the
land
three
yeers
together
;
and
God
being
inquired
of
,
said
it
was
because
of
2
Sam.
21.
14.
Saul
his
killing
the
Gibeonites
.
What
had
the
people
to
do
with
their
Kings
fault
?
or
at
least
,
the
people
of
David
with
the
fault
of
Saul
?
That
we
shall
see
anon
:
But
see
the
way
that
was
appointed
to
expiate
the
crime
,
and
the
calamity
.
David
took
seven
of
Sauls
sons
and
hanged
them
up
against
the
Sun
,
and
after
that
God
was
intreated
for
the
land
.
The
story
observes
one
circumstance
more
:
that
for
the
kindnesse
of
Jonathan
,
David
spared
Mephibosheth
.
Now
this
story
doth
not
onely
instance
in
Kingdoms
,
but
in
families
too
.
The
fathers
fault
is
punished
upon
the
sons
of
the
family
;
and
the
Kings
fault
upon
the
people
of
his
land
,
even
after
the
death
of
the
King
,
after
the
death
of
the
father
.
Thus
God
visited
the
sin
of
Ahab
,
partly
upon
himself
,
partly
upon
his
sons
.
I
will
not
bring
the
evil
in
his
dayes
,
but
in
his
sons
dayes
will
I
bring
the
evil
upon
his
house
.
Thus
did
God
slay
the
childe
1
King
.
21.
29.
of
Bathsheba
for
the
sin
of
his
father
David
:
and
the
whole
family
of
E●i
▪
all
his
kinred
of
the
neerer
lines
were
thrust
from
the
priesthood
,
and
a
curse
made
to
descend
upon
his
children
for
many
ages
,
that
all
the
males
should
die
young
,
and
in
the
flower
of
their
youth
.
The
boldnesse
and
impiety
of
Cham
made
his
posterity
to
be
accursed
,
and
brought
slavery
into
the
world
.
Because
Ataalek
fought
with
the
sons
of
Israel
at
Rephidim
God
took
up
a
quarrell
against
the
nation
for
ever
.
And
above
all
examples
is
that
of
the
Jews
,
who
put
to
death
the
Lord
of
life
,
and
made
their
nation
to
be
an
anathema
for
ever
,
untill
the
day
of
restitution
.
His
blood
be
upon
us
,
and
upon
our
children
.
If
we
shed
innocent
blood
,
If
we
provoke
God
to
wrath
,
If
we
oppresse
the
poor
,
If
we
crucifie
the
Lord
of
life
again
and
put
him
to
an
open
shame
,
the
wrath
of
God
will
be
upon
us
and
upon
our
children
,
to
make
us
a
cursed
family
,
and
who
are
the
sinners
,
to
be
the
stock
and
original
of
the
curse
;
the
pedigree
of
the
misery
shall
derive
from
us
.
This
last
instance
went
further
then
the
other
of
families
and
kingdoms
.
For
not
onely
the
single
families
of
the
Jews
were
made
miserable
for
their
Fathers
murdering
the
Lord
of
life
,
nor
also
was
the
Nation
extinguished
alone
for
the
sins
of
their
Rulers
,
but
the
religion
was
removed
;
it
ceased
to
be
God
peoples
;
the
synagogue
was
rejected
,
and
her
vail
rent
,
and
her
privacies
dismantled
,
and
the
Gentiles
were
made
to
be
Gods
people
,
when
the
Jews
inclosure
was
disparkd
.
I
need
not
further
to
instance
this
proposition
in
the
case
of
National
Churches
,
though
it
is
a
sad
calamity
that
is
fallen
upon
the
al
seven
Churches
of
Asia
(
to
whom
the
spirit
of
God
wrote
seven
Epistles
by
Saint
John
)
and
almost
all
the
Churches
of
Africa
,
where
Christ
was
worshipped
,
and
now
Mahomet
is
thrust
in
substitution
,
and
the
people
are
servants
,
and
the
religion
is
extinguished
,
or
where
it
remains
,
it
shines
like
the
Moon
in
an
Eclipse
,
or
like
the
least
spark
of
the
pleiades
,
seen
but
seldom
,
And
that
rather
shining
like
a
gloworm
,
then
a
taper
enkindled
with
a
beam
of
the
Sun
of
righteousnesse
I
shall
adde
no
more
instances
to
verifie
the
truth
of
this
,
save
onely
I
shall
observe
to
you
,
that
even
there
is
danger
in
being
in
evil
company
,
in
suspected
places
,
in
the
civil
societies
and
fellowships
of
wicked
men
.
—
Vetabo
qui
Cereris
sacrum
vnlgarit
arcanae
,
sub
ijsdem
sit
trabibus
,
fragilemque
mecum
solvat
phaselum
,
saepe
Diespiter
Hor.
l.
3.
od
.
2.
Neglectus
,
in
cesto
addidit
in
tegrum
And
it
hapned
to
the
Mariners
who
carried
Jonah
,
to
be
in
danger
with
a
horrid
storme
,
because
Jonah
was
there
who
had
sinned
against
the
Lord
.
Many
times
the
sin
of
one
man
is
punished
by
the
falling
of
a
house
or
a
wall
upon
him
,
and
then
al
the
family
are
like
to
be
crushed
with
the
same
ruine
;
so
dangerous
,
so
pestilential
,
so
infectious
a
thing
is
sin
,
that
it
scatters
the
poison
of
its
breath
to
all
the
neighbourhood
,
and
makes
that
the
man
ought
to
be
avoided
like
a
person
infected
with
the
plague
.
Next
I
am
to
consider
why
this
is
so
,
and
why
it
is
justly
so
?
To
this
I
answer
.
1.
Between
Kings
and
their
people
,
Parents
and
their
2.
children
there
is
so
great
a
necessitude
,
propriety
and
entercourse
of
nature
,
dominion
,
right
and
possession
,
that
they
are
by
God
and
the
laws
of
Nations
reckoned
as
their
Goods
,
and
their
blessings
.
The
honour
of
a
King
is
in
the
multitude
of
his
people
;
and
children
are
a
gift
that
cometh
of
the
Lord
;
and
happy
is
that
man
that
hath
his
quiver
full
of
them
:
and
Lo
thus
shall
the
man
be
blessed
that
feareth
the
Lord
;
his
wife
shall
be
like
the
fruitful
vine
by
the
wals
of
his
house
,
his
children
like
olive
branches
round
about
his
Table
.
Now
if
children
be
a
blessing
,
then
to
take
them
away
in
anger
is
a
curse
:
and
if
the
losse
of
flocks
and
herds
,
the
burning
of
houses
,
the
blasting
of
fields
be
a
curse
;
how
much
greater
is
it
to
lose
our
children
,
and
to
see
God
slay
them
before
our
eyes
,
in
hatred
to
our
persons
,
and
detestation
and
loathing
of
our
basenesse
.
When
Jobs
Messengers
told
him
the
sad
stories
of
fire
from
Heaven
,
the
burning
his
sheep
,
and
that
the
Sabeans
had
driven
his
Oxen
away
,
and
the
Chaldeans
had
stolne
his
Camels
;
these
were
sad
arrests
to
his
troubled
spirit
:
but
it
was
reserved
as
the
last
blow
of
that
sad
execution
that
the
ruines
of
a
house
had
crush'd
his
Sons
and
Daughters
to
their
graves
.
Sons
&
daughters
are
greater
blessings
then
sheep
&
Oxen
:
they
are
not
servants
of
profit
as
sheep
are
,
but
they
secure
greater
ends
of
blesssing
;
they
preserve
your
Names
;
they
are
so
many
titles
of
provision
&
providence
;
every
new
childe
is
a
new
title
to
Gods
care
of
that
family
:
They
serve
the
ends
of
honour
,
of
commonwealths
,
and
Kingdoms
;
they
are
images
of
our
souls
,
and
images
of
God
,
and
therefore
are
great
blessings
;
and
by
consequence
,
they
are
great
riches
,
though
they
are
not
to
be
sold
for
mony
:
and
surely
he
that
hath
a
cabinet
of
invaluable
jewels
will
think
himself
rich
though
he
never
sells
them
,
Does
〈◊〉
take
care
for
Oxen
?
(
said
our
blessed
Saviour
)
much
more
for
you
:
yea
all
and
every
one
of
your
children
are
of
more
value
then
many
Oxen
:
when
therefore
God
for
your
sin
strikes
them
with
crookednesse
,
with
deformity
,
with
foolishnesse
,
with
impertinent
and
caytive
spirits
,
with
hasty
or
sudden
deaths
,
it
is
a
greater
curse
to
us
,
then
to
lose
whole
herds
of
cattel
,
of
which
(
it
is
certain
)
most
men
would
be
very
sensible
They
are
our
goods
;
they
are
our
blessings
from
God
;
therefore
we
are
striken
,
when
for
our
sakes
they
dye
:
Therefore
we
may
properly
be
punished
by
evils
happening
to
our
Relatives
.
2.
But
as
this
is
a
punishment
to
us
,
so
it
is
not
unjust
as
to
them
,
though
they
be
innocent
.
For
all
the
calamities
of
this
life
are
incident
to
the
most
Godly
persons
of
the
world
;
and
since
the
King
of
Heaven
and
earth
was
made
a
man
of
sorrows
,
it
cannot
be
called
unjust
or
intolerable
that
innocent
persons
should
be
pressed
with
temporal
infelicities
:
onely
in
such
cases
we
must
distinguish
the
misery
from
the
punishment
;
for
that
all
the
world
dyes
is
a
punishment
of
Adams
sin
:
but
it
is
no
evil
to
those
single
persons
that
die
in
the
Lord
;
for
they
are
blessed
in
their
death
.
Jonathan
was
killed
the
same
day
with
his
Father
the
King
;
and
this
was
a
punishment
to
Saul
indeed
;
but
to
Jonathan
it
was
a
blessing
:
for
since
God
had
appointed
the
kingdom
to
his
neighbour
,
it
was
more
honourable
for
him
to
die
fighting
the
Lords
battel
,
then
to
live
and
see
himself
the
lasting
testimony
of
Gods
curse
upon
his
Father
;
who
lost
the
Kingdom
from
his
family
by
his
disobedience
.
That
death
is
a
blessing
which
ends
an
Honorable
,
and
prevents
an
inglorious
life
.
And
our
children
(
it
may
be
)
shall
be
sanctified
by
a
sorrow
,
and
purified
by
the
fire
of
affliction
,
and
they
shall
receive
the
blessing
of
it
;
but
it
is
to
their
Fathers
a
curse
,
who
shall
wound
their
own
hearts
with
sorrow
,
and
cover
their
heads
with
a
robe
of
shame
,
for
bringing
so
great
evil
upon
their
house
.
3.
God
hath
many
ends
of
providence
to
serve
in
this
dispensation
of
his
judgements
.
*
1.
He
expresses
the
highest
indignation
against
sin
;
and
makes
his
examples
lasting
,
communicative
,
and
of
great
effect
;
it
is
a
little
image
of
hell
and
we
shall
the
lesse
wonder
that
God
with
the
pains
of
eternity
punishes
the
sins
of
time
,
when
with
our
eyes
we
see
him
punish
a
transient
action
with
a
lasting
judgement
.
*
2.
It
arrests
the
spirits
of
men
,
and
surprises
their
loosenesses
,
and
restrains
their
gaiety
,
when
we
observe
that
the
judgements
of
God
finde
us
out
in
all
relations
,
and
turns
our
comforts
into
sadnesse
,
and
makes
our
families
the
scene
of
sorrows
,
and
we
can
escape
him
no
where
;
and
by
sin
are
made
obnoxious
not
alone
to
personall
judgements
;
but
that
we
are
made
like
the
fountains
of
the
dead
sea
,
springs
of
the
lake
of
Sodom
;
in
stead
of
refreshing
our
families
with
blessings
,
we
leave
them
brimstone
and
drought
,
and
poison
,
and
an
evil
〈◊〉
,
and
the
wrath
of
God
,
and
a
treasure
of
wrath
;
and
their
Fathers
sins
for
their
portion
and
inheritance
.
*
Naturalists
say
that
when
the
leading
goats
in
the
Greek
Islands
have
taken
an
Eryngus
or
sea
holly
into
their
mouths
,
all
the
herd
will
stand
still
,
till
the
herds
man
comes
and
forces
it
out
,
as
apprehending
the
evil
that
will
come
to
them
all
,
if
any
of
them
especially
their
Principals
,
tast
an
unwholesome
plant
:
and
indeed
it
is
of
a
General
concernment
,
that
the
Master
of
a
family
,
or
the
Prince
of
a
people
,
from
whom
as
from
a
fountain
many
issues
do
derive
upon
their
Relatives
,
should
be
springs
of
health
and
sanctity
and
blessing
.
It
is
a
great
right
and
propriety
that
a
King
hath
in
his
people
,
or
a
Father
in
his
children
that
even
their
sins
can
do
these
a
mischiefe
,
not
onely
by
a
direct
violence
,
but
by
the
execution
of
Gods
wrath
:
God
hath
made
strange
bands
and
vessels
,
or
chanels
of
communication
between
them
,
when
even
the
anger
of
God
shal
be
conveied
by
the
conduits
of
such
relations
.
That
would
be
considered
.
It
binds
them
neerer
then
our
new
doctrine
will
endure
:
but
it
also
binds
us
to
pray
for
them
and
for
their
Holinesse
,
and
good
Government
,
as
earnestly
as
we
would
be
delivered
from
death
,
or
sicknesse
,
or
poverty
,
or
war
,
or
the
wrath
of
God
in
any
instance
.
3.
This
also
will
satisfie
the
fearfulnesse
of
such
persons
who
think
the
evil
prosperous
,
and
call
the
proud
happy
.
No
man
can
be
called
happy
till
he
be
dead
;
nor
then
neither
,
if
he
lived
vitiously
:
Look
how
God
handles
him
in
his
children
,
in
his
family
,
in
his
grand-children
;
and
as
it
tells
that
generation
which
sees
the
judgement
,
that
God
was
all
the
while
angry
with
him
;
so
it
supports
the
spirits
of
men
in
the
intervall
,
and
entertains
them
with
the
expectation
of
a
certain
hope
;
for
if
I
do
not
live
to
see
his
sin
punished
,
yet
his
posterity
may
finde
themselves
accursed
,
and
feel
their
fathers
sins
in
their
own
calamity
;
and
the
expectation
,
or
belief
of
that
,
may
relieve
my
oppression
,
and
ease
my
sorrows
,
while
I
know
that
God
will
bear
my
injury
in
a
lasting
record
,
and
when
I
have
forgot
it
,
will
bring
it
forth
to
judgement
.
The
Athenians
were
highly
pleased
when
they
saw
honours
done
to
the
posterity
of
Cimon
[
a
good
man
,
and
a
rare
citizen
,
but
murdered
for
being
wise
and
vertuous
]
and
when
at
the
same
time
they
saw
a
decree
of
banishment
passe
against
the
children
of
Lacharis
,
and
Aristo
,
they
laid
their
hands
upon
their
mouthes
,
and
with
silence
did
admire
the
justice
of
the
Power
above
.
The
sum
of
this
is
;
That
in
sending
evils
upon
the
posterity
of
evil
men
,
God
serves
many
ends
of
providence
,
some
of
wisedome
,
some
of
mercy
,
some
of
justice
,
and
contradicts
none
:
For
the
evil
of
the
innocent
son
is
the
fathers
punishment
upon
the
stock
of
his
sin
,
and
his
relation
;
but
the
sad
accident
happens
to
the
son
upon
the
score
of
nature
,
and
many
ends
of
providence
,
and
mercy
.
To
which
I
adde
,
that
if
any
,
even
the
greatest
temporall
evil
may
fall
upon
a
man
[
as
blindnesse
did
upon
the
blinde
man
in
the
Gospel
]
when
neither
he
nor
his
parents
have
sinned
;
much
more
may
it
do
so
,
when
his
parents
have
,
though
he
have
not
.
For
there
is
a
neerer
,
or
more
visible
commensuration
of
justice
,
between
the
parents
sin
,
and
the
sons
sicknesse
,
then
between
the
evil
of
the
son
,
and
the
innocence
of
father
and
son
together
.
The
dispensation
therefore
is
righteous
and
severe
.
3.
I
am
now
to
consider
in
what
degree
,
and
in
what
cases
,
this
is
usuall
,
or
to
be
expected
.
It
is
in
the
Text
instanced
in
the
matter
of
worshipping
images
.
God
is
so
jealous
of
his
honour
,
that
he
will
not
suffer
an
image
of
himself
to
be
made
,
lest
the
image
dishonour
the
substance
;
nor
any
image
of
a
creature
to
be
worshipped
,
though
with
a
lesse
honour
,
lest
that
lesse
swell
up
into
a
greater
:
and
he
that
is
thus
jealous
of
his
honour
,
and
therefore
so
instances
it
,
is
also
very
curious
of
it
in
all
other
particulars
;
and
though
to
punish
the
sins
of
fathers
upon
the
children
,
be
more
solemnly
threatned
in
this
sin
onely
,
yet
we
finde
it
inflicted
indifferently
in
any
other
great
sin
,
as
appears
in
the
former
precedents
.
This
one
thing
I
desire
to
be
strictly
observed
:
That
it
is
with
much
errour
,
and
great
indiligence
usually
taught
in
this
question
,
that
the
wrath
of
God
descends
from
fathers
to
children
onely
in
case
the
children
imitate
,
and
write
after
their
fathers
copy
;
supposing
these
words
[
in
them
that
hate
me
]
to
relate
to
the
children
.
But
this
is
expressely
against
the
words
of
the
Text
,
and
the
examples
of
the
thing
:
God
afflicts
good
children
of
evil
parents
,
for
their
fathers
sins
;
and
the
words
are
plain
and
determinate
:
God
visits
the
sins
of
the
fathers
in
tertiam
&
quartam
generationem
eorum
qui
oderunt
me
;
to
the
third
generation
of
them
,
of
those
fathers
that
hate
me
:
that
is
,
upon
the
great-grand-children
of
such
parents
.
So
that
if
the
great-grandfathers
be
haters
of
God
,
and
lovers
of
iniquity
,
it
may
intail
a
curse
upon
so
many
generations
,
though
the
children
be
haters
of
their
fathers
hatred
,
and
lovers
of
God
.
*
And
this
hath
been
observed
even
by
wise
men
among
the
Heathens
,
whose
stories
tell
,
that
Antigonus
was
punished
for
the
tyranny
of
his
father
Demetrius
;
Phyleus
for
his
father
Auge●●
;
pious
and
wise
Nestor
for
his
father
Neleus
:
And
it
was
so
in
the
case
of
Jonathan
,
who
lost
the
Kingdom
and
his
life
upon
the
stock
of
his
fathers
sins
;
and
the
innocent
childe
of
David
was
slain
by
the
anger
of
God
,
not
against
the
childe
,
who
never
had
deserved
it
,
but
the
fathers
adultery
.
I
need
not
here
repeat
what
I
said
in
vindication
of
the
Divine
justice
;
but
I
observed
this
,
to
represent
the
danger
of
a
sinning
father
,
or
mother
,
when
it
shall
so
infect
the
family
with
curses
;
that
it
shall
ruine
a
wise
and
an
innocent
son
;
and
that
vertue
and
innocence
which
shall
by
God
be
accepted
as
sufficient
through
the
Divine
mercy
to
bring
the
son
to
Heaven
,
yet
it
may
be
shall
not
be
accepted
to
quit
him
from
feeling
the
curse
of
his
fathers
crime
,
in
a
load
of
temporall
infelicities
:
And
who
but
a
villain
would
ruine
and
undo
a
wise
,
a
vertuous
,
and
his
own
son
?
But
so
it
is
in
all
the
world
,
A
traytor
is
condemned
to
suffer
death
himself
,
and
his
posterity
are
made
beggers
,
and
dishonourable
,
his
Escutcheon
is
reversed
,
his
arms
of
honour
are
extinguished
,
the
noblesse
of
his
Ancestours
is
forgotten
,
but
his
own
sin
is
not
,
while
men
by
the
characters
of
infamy
are
taught
to
call
that
family
accursed
which
had
so
base
a
father
.
Tiresias
was
esteemed
unfortunate
because
he
could
not
see
his
friends
and
children
:
the
poor
man
was
blinde
with
age
:
But
Athamas
and
Agave
were
more
miserable
,
who
did
see
their
children
,
but
took
them
for
Lions
,
and
Stags
;
The
parents
were
miserably
frantick
;
But
of
all
,
they
deplored
the
misery
of
Hercules
;
who
when
he
saw
his
children
,
took
them
for
enemies
,
and
endeavoured
to
destroy
them
.
And
this
is
the
case
of
all
vitious
parents
.
That
a
mans
enemies
were
they
of
his
own
house
,
was
accounted
a
great
calamity
:
but
it
is
worse
,
when
we
love
them
tenderly
,
and
fondly
,
and
yet
do
them
all
the
despite
we
wish
to
enemies
;
But
so
it
is
,
that
in
many
cases
we
do
more
mischief
to
our
children
,
then
if
we
should
strangle
them
when
they
are
newly
taken
from
their
mothers
knees
,
on
tear
them
in
pieces
as
Media
did
her
brother
Absyrtus
;
For
to
leave
them
to
inherit
a
curse
,
to
leave
them
an
intaild
calamity
,
a
misery
,
a
disease
,
the
wrath
of
God
for
an
inheritance
,
that
it
may
descend
upon
them
,
and
remark
the
family
like
their
coat
of
arms
,
is
to
be
the
parent
of
evil
;
the
ruine
of
our
family
,
the
causes
of
mischief
to
them
,
who
ought
to
be
dearer
to
us
then
our
own
eyes
.
And
let
us
remember
this
,
when
we
are
tempted
to
provoke
the
jealous
God
:
let
us
consider
that
his
anger
hath
a
progeny
,
and
a
descending
line
,
and
it
may
break
out
in
the
dayes
of
our
Nephews
.
A
Greek
woman
was
accused
of
adultery
,
because
she
brought
forth
a
Blackmoor
;
and
could
not
acquit
her self
till
she
had
proved
that
she
had
descended
in
the
fourth
degree
from
an
Ethiopian
:
Her
great
Grand-father
was
a
Moor.
And
if
Naturalists
say
true
,
that
Nephews
are
very
often
liker
to
their
Grandfathers
then
to
their
Fathers
;
we
see
that
the
semblance
of
our
souls
,
and
the
character
of
the
person
,
is
conveyed
by
secret
and
undiscernable
conveyances
.
Naturall
production
conveyes
originall
sin
;
and
therefore
,
by
the
chanels
of
the
body
,
it
is
not
strange
that
men
convey
an
hereditary
sin
:
And
lustfull
sons
are
usually
born
to
Satyrs
;
and
monsters
of
intemperance
to
the
drunkards
;
and
there
are
also
hereditary
diseases
:
which
if
in
the
fathers
they
were
effects
of
their
sin
,
as
it
is
in
many
cases
,
it
is
notorious
that
the
fathers
sin
is
punished
,
and
the
punishment
conveyed
by
naturall
instruments
:
so
that
it
cannot
be
a
wonder
,
but
it
ought
to
be
a
huge
affrightment
from
a
state
of
sin
;
If
a
man
can
be
capable
of
so
much
charity
,
as
to
love
himself
in
his
own
person
,
or
in
the
images
of
his
nature
,
and
heirs
of
his
fortunes
,
and
the
supports
of
his
family
,
in
the
children
that
God
hath
given
him
.
Consider
therefore
that
you
do
not
onely
act
your
own
tragedies
when
you
sin
,
but
you
represent
and
effect
the
fortune
of
your
children
;
you
slay
them
with
your
own
barbarous
and
inhumane
hands
.
Onely
be
pleased
to
compare
the
variety
of
estates
;
of
your
own
and
your
children
.
If
they
on
earth
be
miserable
many
times
for
their
fathers
sins
,
how
great
a
state
of
misery
is
that
in
hell
which
they
suffer
for
their
own
?
And
how
vile
a
person
is
that
father
,
or
mother
,
who
for
a
little
money
,
or
to
please
a
lust
,
will
be
a
parricide
,
and
imbrue
his
hands
in
the
blood
of
his
own
children
?
The
Intail
of
Curses
cut
off
.
Part
II.
4.
IAm
to
consider
what
remedies
there
are
for
sons
to
cut
off
this
intall
of
curses
;
and
whether
,
and
by
what
means
it
is
possible
for
sons
to
prevent
the
being
punished
for
their
fathers
sins
?
And
since
this
thing
is
so
perplext
and
intricate
,
hath
so
easie
an
objection
,
and
so
hard
an
answer
,
looks
so
like
a
cruelty
,
and
so
unlike
a
justice
,
(
though
it
be
infinitely
just
,
and
very
severe
,
and
a
huge
enemy
to
sin
)
it
cannot
be
thought
but
that
there
are
not
onely
wayes
left
to
reconcile
Gods
proceeding
to
the
strict
rules
of
justice
,
but
also
the
condition
of
man
to
the
possibilities
of
Gods
usuall
mercies
.
One
said
of
old
,
Ex
tarditate
si
Dij
soutes
praetereant
,
&
insontes
plectant
,
justitiam
suam
non
sic
rectè
resarciunt
.
If
God
be
so
slow
to
punish
the
guilty
,
that
the
punishment
be
deferred
till
the
death
of
the
guilty
person
;
and
that
God
shall
be
forced
to
punish
the
innocent
,
or
to
let
the
sin
quite
escape
unpunished
,
it
will
be
something
hard
to
joyn
that
justice
with
mercy
,
or
to
joyn
that
action
with
justice
.
Indeed
it
will
seem
strange
,
but
the
reason
of
its
justice
,
I
have
already
discoursed
:
If
now
we
can
finde
how
to
reconcile
this
to
Gods
mercy
too
,
or
can
learn
how
it
may
be
turned
into
a
mercy
,
we
need
to
take
no
other
care
,
but
that
for
our
own
particular
we
take
heed
we
never
tempt
Gods
anger
upon
our
families
,
and
that
by
competent
and
apt
instruments
,
we
indeavour
to
cancell
the
decree
,
if
it
be
gone
out
against
our
families
;
for
then
we
make
use
of
that
severity
which
God
intended
;
and
our selves
shall
be
refreshed
in
the
shades
,
and
by
the
cooling
brooks
of
the
Divine
mercy
;
even
then
when
we
see
the
wrath
of
God
breaking
out
upon
the
families
round
about
us
.
1.
The
first
means
to
cut
off
the
intail
of
wrath
and
cursings
from
a
family
,
is
for
the
sons
to
disavow
those
signall
actions
of
impiety
,
in
which
their
fathers
were
deeply
guilty
,
and
by
which
they
stained
great
parts
of
their
life
,
or
have
done
something
of
very
great
unworthinesse
and
disreputation
.
Si
quis
paterni
vitij
nascitur
haeres
,
nascitur
&
poenae
?
The
heir
of
his
fathers
wickednesse
,
is
the
heir
of
his
fathers
curse
;
and
a
son
comes
to
inherite
a
wickednesse
from
his
father
three
wayes
.
1.
By
approving
,
or
any
wayes
consenting
to
his
fathers
sin
:
As
by
speaking
of
it
without
regret
,
or
shame
;
by
pleasing
himself
in
the
story
;
or
by
having
an
evil
minde
,
apt
to
counsell
or
do
the
like
,
if
the
same
circumstances
should
occur
.
For
a
son
may
contract
a
sin
,
not
onely
by
derivation
,
and
the
contagion
of
example
,
but
by
approbation
;
not
onely
by
a
corporall
,
but
by
a
virtuall
contact
;
not
onely
by
transcribing
an
evil
copy
,
but
by
commending
it
:
and
a
man
may
have
animum
leprosum
in
cute
mundâ
,
a
leprous
and
a
polluted
minde
even
for
nothing
,
even
for
an
empty
and
ineffective
lust
.
An
evil
minde
may
contract
the
curse
of
an
evil
action
;
and
though
the
son
of
a
covetous
father
prove
a
prodigall
,
yet
if
he
loves
his
fathers
vice
for
ministring
to
his
vanity
,
he
is
disposed
not
onely
to
a
judgement
for
his
own
prodigality
,
but
also
to
the
curse
of
his
fathers
avarice
.
2.
The
son
may
inherit
his
fathers
wickednesse
by
imitation
and
direct
practise
,
and
then
the
curse
is
like
to
come
to
purpose
;
a
curse
by
accumulation
,
a
treasure
of
wrath
:
and
then
the
children
as
they
arrive
to
the
height
of
wickednesse
by
a
speedy
passage
,
as
being
thrust
forward
by
an
active
example
,
by
countenance
,
by
education
,
by
a
seldom
restraint
,
by
a
remisse
discipline
;
so
they
ascertain
a
curse
to
the
family
,
by
being
a
perverse
generation
,
a
family
set
up
in
opposition
against
God
,
by
continuing
and
increasing
the
provocation
.
3.
Sons
inherit
their
fathers
crimes
,
by
receiving
,
and
enjoying
the
purchases
of
their
rapine
,
injustice
,
and
oppression
,
by
rising
upon
the
ruine
of
their
fathers
souls
,
by
sitting
warme
in
the
furres
which
their
father
stole
,
and
walking
in
the
grounds
which
are
water'd
with
the
tears
of
oppressed
orphanes
,
and
widows
.
Now
in
all
these
cases
the
rule
holds
.
If
the
son
inherits
the
sin
,
he
cannot
call
it
unjust
,
if
he
inherits
also
his
fathers
punishment
But
to
rescind
the
fatall
chain
and
break
in
sunder
the
line
of
Gods
anger
,
a
son
is
tied
in
all
these
cases
to
disavow
his
fathers
crime
But
because
the
cases
are
severall
,
he
must
also
in
severall
manners
do
it
.
1.
Every
man
is
bound
not
to
glory
in
,
or
speak
honour
of
the
powerfull
and
unjust
actions
of
his
Ancestors
:
But
as
all
the
sons
of
Adam
are
bound
to
be
ashamed
of
that
originall
stain
which
they
derive
from
the
loins
of
their
abused
Father
,
they
must
be
humbled
in
it
,
they
must
deplore
it
as
an
evil
Mother
,
and
a
troublesome
daughter
:
so
must
children
account
it
amongst
the
crosses
of
their
family
,
and
the
stains
of
their
honour
,
that
they
passed
thorow
●●
impure
chanels
,
that
in
the
sense
of
morality
as
well
as
nature
,
they
can
say
to
corruption
,
thou
art
my
father
,
and
to
rottennesse
,
thou
art
my
mother
.
I
do
not
say
that
sons
are
bound
to
publish
,
or
declaim
against
their
father
crimes
,
and
to
speak
of
their
shame
in
Piazza's
and
before
Tribunals
;
that
indeed
were
a
sure
way
to
bring
their
fathers
sins
upon
their
own
heads
,
by
their
own
faults
.
No
:
Like
Sem
,
and
Japhet
they
must
go
backward
,
and
cast
a
vail
upon
their
nakednesse
and
shame
,
lest
they
bring
the
curse
of
their
fathers
angry
dishonour
upon
their
own
impious
and
unrelenting
heads
.
Noahs
drunkennesse
fell
upon
Chams
head
,
because
he
did
not
hide
the
opennesse
of
his
fathers
follies
:
he
made
his
father
ridiculous
;
but
did
not
endeavour
either
to
amend
the
sin
,
or
to
wrap
the
dishonour
in
a
pious
covering
.
He
that
goes
to
disavow
his
fathers
sin
by
publishing
his
shame
,
hides
an
ill
face
with
a
more
ugly
vizor
and
endeavours
by
torches
●●d
phantastick
lights
,
to
quench
the
burning
of
that
house
which
his
father
set
on
fire
:
These
fires
are
to
be
smothered
and
so
extinguished
.
I
deny
not
but
it
may
become
the
piety
of
a
childe
to
tell
a
sad
story
,
to
mourn
,
and
represent
a
reall
grief
for
so
great
a
misery
,
as
is
a
wicked
father
or
mother
;
but
this
is
to
be
done
with
a
tendernesse
,
as
nice
as
we
would
dresse
an
eye
withall
;
it
must
be
onely
with
designes
of
charity
,
of
counsell
,
of
ease
,
and
with
much
prudence
,
and
a
sad
spirit
:
These
things
being
secured
,
that
which
in
this
case
remains
is
,
that
with
all
entercourses
between
God
and
our selves
,
we
disavow
the
crime
.
Children
are
bound
to
pray
to
God
,
to
sanctifie
,
to
cure
,
to
forgive
their
parents
:
and
even
concerning
the
sins
of
our
forefathers
,
the
Church
hath
taught
us
in
her
Letanies
,
to
pray
that
God
would
be
pleased
to
forgive
them
,
so
that
neither
we
,
nor
they
may
sink
under
the
wrath
of
God
for
them
.
[
Remember
not
Lord
our
offences
,
nor
the
offences
of
our
forefathers
,
neither
take
thou
vengeance
of
our
sins
:
Ours
]
in
common
and
conjunction
:
And
David
confessed
to
God
,
and
humbled
himself
for
the
sins
of
his
Ancestors
and
Decessors
:
Our
fathers
have
done
amisse
,
and
dealt
wickedly
,
neither
kept
they
thy
great
goodnesse
in
remembrance
,
but
were
disobedient
at
the
sea
,
even
at
the
red
sea
.
So
did
good
King
Josiah
,
Great
is
the
wrath
of
the
Lord
which
is
kindled
against
us
,
2
King
32.
13.
because
our
fathers
have
not
hearkned
unto
the
words
of
this
book
.
But
this
is
to
be
done
between
God
and
our selves
:
or
if
in
publike
,
then
to
be
done
by
generall
accusation
;
that
God
onely
may
read
our
particular
sorrows
in
the
single
shame
of
our
families
registred
in
our
hearts
,
and
represented
to
him
with
humiliation
,
shame
,
and
a
hearty
prayer
.
2.
Those
curses
which
descend
from
the
Fathers
to
the
children
by
imitation
of
the
crimes
of
their
progenitors
,
are
to
be
cut
off
by
special
and
personal
repentance
,
and
prayer
,
as
being
a
state
directly
opposite
to
that
which
procured
the
curse
:
And
if
the
sons
be
pious
,
or
return
to
an
early
and
a
severe
course
of
Holy
living
,
they
are
to
be
remedied
as
other
innocent
and
pious
persons
are
,
who
are
sufferers
under
the
burdens
of
their
Relatives
,
whom
I
shall
consider
by
and
by
Onely
observe
this
;
that
no
publick
or
imaginative
disavowings
no
ceremonial
and
pompous
rescission
of
our
Fathers
crimes
can
be
sufficient
to
interrupt
the
succession
of
the
curse
,
if
the
children
do
secretly
practise
or
approve
what
they
in
pretence
or
ceremony
disavow
and
this
is
clearly
proved
(
and
it
will
help
to
explicate
that
difficult
saying
of
our
B.
Saviour
,
)
Wo
unto
you
for
ye
build
the
sepulchre
of
the
Prophets
and
your
Fathers
killed
them
:
truely
ye
beare
witnesse
that
ye
allow
the
deeds
of
your
fathers
:
for
they
killed
Luke
.
11.
47.
them
and
ye
build
their
sepulchres
:
that
is
,
the
Pharisees
were
huge
hypocrites
,
and
adorned
the
monuments
of
the
Martyr
Prophets
,
and
in
words
disclaim'd
their
Fathers
sin
,
but
in
deeds
and
designe
they
approved
it
.
1.
Because
they
secretly
wish'd
all
such
persons
dead
;
colebant
mortuos
quos
nollent
Superstites
:
In
charity
to
themselves
some
men
wish
their
enemies
in
Heaven
,
and
would
be
at
charges
for
a
monument
for
them
,
that
their
malice
and
their
power
and
their
bones
might
rest
in
the
same
grave
:
and
yet
that
wish
,
and
that
expence
is
no
testimony
of
their
Charity
but
of
their
anger
.
2.
These
men
were
willing
that
the
monuments
of
those
Piophets
should
remain
and
be
a
visible
affrightment
to
all
such
bold
persons
and
severe
reprehenders
as
they
were
;
and
therefore
they
builded
their
Sepulchres
to
be
as
beacons
,
and
publications
of
danger
to
al
Honest
Preachers
.
And
this
was
the
account
Saint
Chrysostome
gave
of
the
place
.
3.
To
which
also
the
circumstances
of
the
place
concur
.
For
they
onely
said
,
if
they
had
lived
in
their
Fathers
dayes
they
would
not
have
done
as
they
did
;
but
it
is
certain
they
approved
it
,
because
they
pursued
the
same
courses
:
and
therefore
our
blessed
Saviour
calls
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Not
onely
the
children
of
them
that
did
kill
the
Prophets
,
but
a
Killing
generation
;
Mat.
23.
31.
the
sin
also
descends
upon
you
,
for
ye
have
the
same
killing
minde
,
and
although
you
honour
them
that
are
dead
,
and
cannot
shame
you
;
yet
you
designe
the
same
usages
against
them
that
are
alive
even
against
the
Lord
of
the
Prophets
,
against
Christ
himself
,
whom
ye
will
kil
:
and
as
Dion
said
of
Caracalla
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
man
was
troublesome
to
all
good
men
when
they
were
alive
,
but
did
them
honour
when
they
were
dead
:
And
when
Herod
had
killed
Aristobulus
,
yet
he
made
him
a
most
magnificent
funeral
;
&
because
the
Pharisees
were
of
the
same
humor
,
therefore
our
blessed
Saviour
bids
them
to
filup
the
measure
of
their
Fathers
iniquity
;
for
they
still
continued
the
malice
,
onely
they
painted
it
over
with
a
pretence
of
piety
,
and
of
disavowing
their
Fathers
sin
;
which
if
they
had
done
really
,
they
being
children
of
persecutors
,
and
much
lesse
could
the
adorning
of
the
Prophets
sepulchres
have
been
just
cause
of
a
wo
from
christ
;
this
being
an
act
of
piety
,
and
the
other
of
nature
,
inevitable
,
and
not
chosen
by
them
;
and
therefore
not
chargable
upon
them
.
He
therefore
that
will
to
reall
purposes
disavow
his
Fathers
crimes
;
must
do
it
heartily
and
humbly
,
and
charitably
,
and
throw
off
all
affections
to
the
like
actions
.
For
he
that
findes
fault
with
his
Father
for
killing
Isaiah
,
or
Jeremy
,
and
himself
shall
kill
Aristohulus
and
John
the
Baptist
;
he
that
is
angry
because
the
old
Prophets
were
murdered
,
and
shall
imprison
,
and
begger
and
destroy
the
new
ones
;
He
that
disavows
the
persecution
in
the
primitive
times
,
and
honours
the
memory
of
the
dead
Martyrs
,
and
yet
every
day
makes
new
ones
;
He
that
blames
the
oppression
of
the
Country
by
any
of
his
predecessors
,
and
yet
shall
continue
to
oppresse
his
Tenants
,
and
all
that
are
within
his
gripe
,
that
man
cannot
hope
to
be
eased
from
the
curse
of
his
Fathers
sins
:
He
goes
on
to
imitate
them
,
and
therefore
to
fill
up
their
measure
,
and
to
reap
a
full
treasure
of
wrath
.
3.
But
concerning
the
third
;
there
is
yet
more
difficulty
.
Those
sons
that
inherit
their
Fathers
sins
by
possessing
the
price
of
their
Fathers
souls
,
that
is
,
by
enjoying
the
goods
gotten
by
their
Fathers
rapine
,
may
certainly
quit
the
inheritance
of
the
curse
,
if
they
quit
the
purchase
of
the
sin
,
that
is
,
if
they
pay
their
Fathers
debts
;
his
debts
of
contract
,
and
his
debts
of
justice
;
his
debts
of
entercourse
,
and
his
debts
of
oppression
.
I
do
not
say
that
every
man
is
bound
to
restore
all
the
land
which
his
Ancestors
have
unjustly
snatched
:
for
when
by
law
the
possession
is
established
,
though
the
Grandfather
entred
like
a
thief
,
yet
the
Grand-child
is
bonae
fidei
possessor
,
and
may
enjoy
it
justly
:
and
the
reasons
of
this
are
great
,
and
necessary
;
for
the
avoiding
eternal
suites
,
and
perpetual
diseases
of
rest
and
conscience
:
because
there
is
no
estate
in
the
world
that
could
be
enjoyed
by
any
man
honestly
,
if
posterity
were
bound
to
make
restitution
of
all
the
wrongs
done
by
their
progenitors
.
But
although
the
children
of
the
far
removed
lines
,
are
not
obliged
to
restitution
,
yet
others
are
;
and
some
for
the
same
,
some
for
other
reasons
.
1.
Sons
are
tied
to
restore
what
their
Fathers
did
usurpe
,
or
to
make
agreement
,
and
an
acceptable
recompence
for
it
,
if
the
case
be
visible
,
evident
and
notorious
,
and
the
oppressed
party
demands
it
;
because
in
this
case
the
law
hath
not
setled
the
possession
in
the
new
tenant
:
or
if
a
judge
hath
,
it
is
by
injury
;
and
there
is
yet
no
collateral
accidental
title
transferred
by
long
possession
,
as
it
is
in
other
cases
:
and
therefore
if
the
son
continues
to
oppresse
the
same
person
,
whom
his
Father
first
injured
,
he
may
well
expect
to
be
the
heire
of
his
Fathers
curse
,
as
well
as
of
his
cursed
purchase
.
2.
Whether
by
law
and
justice
,
or
not
,
the
person
be
obliged
,
nay
although
by
all
the
solemnities
of
law
the
unjust
purchase
be
established
,
and
that
in
conscience
the
Grand-children
be
not
obliged
to
restitution
in
their
own
particulars
,
but
may
continue
to
enjoy
it
without
a
new
sin
;
yet
if
we
see
a
curse
descending
upon
the
family
for
the
old
oppression
done
in
the
dayes
of
our
Grandfathers
;
or
if
we
probpably
suspect
that
to
be
the
cause
;
then
if
we
make
restitution
we
also
most
certainly
remove
the
curse
:
because
we
take
away
the
matter
upon
which
the
curse
is
grounded
:
I
do
not
say
,
we
sin
,
if
we
do
not
restore
:
but
that
,
if
we
do
not
,
we
may
still
be
punished
;
The
reason
of
this
is
clear
and
visible
:
For
as
without
our
faults
,
in
many
cases
we
may
enjoy
those
lands
which
our
forefathers
got
unjustly
:
so
without
our
faults
we
may
be
punished
for
them
.
For
as
they
have
transmitted
the
benefit
to
us
,
it
is
but
reasonable
we
should
suffer
the
appendant
calamity
.
If
we
receive
good
,
we
must
also
venture
the
evil
that
comes
along
withit
:
res
transit
cum
suo
onere
.
All
lands
and
possessions
passe
with
their
proper
burdens
.
And
if
any
of
my
Ancestors
was
a
Tenant
,
and
a
servant
,
and
held
his
lands
as
a
Villane
to
his
Lord
,
his
posterity
also
must
do
so
,
though
accidentally
they
become
noble
.
The
case
is
the
same
If
my
Ancestors
entred
unjustly
,
there
is
a
curse
and
a
plague
that
is
due
to
that
oppression
and
injustice
;
and
that
is
the
burden
of
the
land
,
and
it
descends
all
along
with
it
:
And
although
I
by
the
consent
of
laws
am
a
just
possessor
,
yet
I
am
obliged
to
the
burden
that
comes
with
the
land
:
I
am
indeed
anotherkinde
of
person
then
my
Grand-father
;
he
was
an
usurper
,
but
I
am
a
just
possessor
;
but
because
in
respect
of
the
land
this
was
but
an
accidentall
change
,
therefore
I
still
am
liable
to
the
burden
,
and
the
curse
that
descends
with
it
but
the
way
to
take
off
the
curse
is
to
quit
the
title
;
and
yet
a
man
may
choose
.
It
may
be
to
loose
the
land
would
be
the
bigger
curses
but
if
it
be
not
,
the
way
is
certain
how
you
may
be
rid
of
it
.
*
There
was
a
custome
among
the
Greeks
that
the
children
of
them
that
dyed
of
consumptions
or
dropsies
,
all
the
while
their
Fathers
bodies
were
burning
in
their
funeral
piles
did
sit
with
their
feet
in
cold
water
,
hoping
that
such
a
lustration
,
and
ceremony
would
take
off
the
lineal
and
descending
contagion
from
the
children
:
I
know
not
what
cure
they
found
by
their
superstition
;
but
we
may
be
sure
,
that
if
we
wash
(
not
our
feet
,
but
)
our
hands
of
all
the
unjust
purchases
which
our
Fathers
have
transmitted
to
us
,
their
hydropick
thirst
of
wealth
shall
not
transmit
to
us
a
consumption
of
estate
,
or
any
other
curse
.
But
this
remedy
is
onely
in
the
matter
of
injury
,
or
oppression
,
not
in
the
case
of
other
sins
:
because
other
sins
were
transient
;
and
as
the
guilt
did
not
passe
upon
the
children
,
so
neither
did
the
exteriour
and
permanent
effect
:
and
therefore
in
other
sins
(
in
case
they
do
derive
a
curse
)
it
cannot
be
removed
,
as
in
the
matter
of
unjust
possession
,
it
may
be
;
whose
effect
(
we
may
so
order
it
)
shall
no
more
stick
to
us
then
the
guilt
of
our
fathers
personal
actions
.
The
summe
is
this
.
As
Kingdoms
use
to
expiate
the
faults
of
others
by
acts
of
justice
:
and
as
Churches
use
to
remove
the
accursed
thing
from
sticking
to
the
communities
of
the
faithful
,
and
the
sins
of
Christians
from
being
required
of
the
whole
Congregation
,
by
excommunicating
and
censuring
the
delinquent
persons
:
so
the
Heires
and
sons
of
families
,
are
to
〈◊〉
from
their
house
the
curse
descending
from
their
Fathers
〈◊〉
by
1.
Acts
of
disavowing
the
sins
of
their
Ancestors
,
2.
By
praying
for
pardon
,
3.
by
being
humbled
for
them
,
4.
By
renouncing
the
example
and
,
5.
Quitting
the
affection
to
the
crimes
,
6.
By
not
imitaing
the
actions
in
Kinde
,
or
in
semblance
and
similitude
;
and
lastly
,
7.
By
refusing
to
rejoyce
in
the
ungodly
purchases
in
which
their
Fathers
did
amisse
and
dealt
wickedly
.
Secondly
,
But
after
all
this
,
many
cases
do
occur
,
in
which
we
finde
that
innocent
sons
are
p●●istied
.
The
remedies
I
have
already
discoursed
of
,
are
for
such
children
who
have
in
some
manner
or
other
contracted
and
derived
the
sin
upon
themselves
.
But
if
we
inquire
,
how
those
sons
who
have
no
〈◊〉
,
or
affinity
with
their
fathers
sins
;
or
whose
fathers
sins
were
so
transient
,
that
no
benefit
or
effect
did
passe
upon
their
posterity
,
how
they
may
prevent
,
or
take
off
the
curse
that
lyes
upon
the
family
,
for
their
Fathers
faults
;
this
will
have
some
distinct
considerations
.
1.
The
pious
children
of
evil
Parents
are
to
stand
firme
upon
the
confidence
of
the
Divine
grace
and
mercy
;
and
upon
that
persuasion
to
begin
to
work
upon
a
new
stock
.
For
it
is
as
certain
that
he
may
derive
a
blessing
upon
his
Posterity
,
as
that
this
Parents
could
transmit
a
curse
:
and
if
any
man
by
piety
shall
procure
Gods
favour
to
his
Relatives
and
children
,
it
is
certain
that
he
hath
done
more
,
then
to
escape
the
punishment
of
his
Fathers
follies
.
If
sin
doth
abound
,
and
evils
by
sin
are
derived
from
his
Parents
,
much
more
shall
grace
super
abound
,
and
mercy
by
grace
.
If
he
was
in
danger
from
the
crimes
of
others
,
much
rather
shall
he
be
secured
by
his
own
piety
.
For
if
God
punishes
the
sins
of
the
fathers
to
four
generations
,
yet
he
rewards
the
piety
of
fathers
to
ten
,
to
hundreds
,
and
to
thousands
.
Many
of
the
Ancestors
of
Abraham
were
persons
not
noted
for
religion
;
but
suffered
in
the
publike
impiety
,
and
almost
universal
idolatry
of
their
ages
;
and
yet
all
the
evils
that
could
thence
descend
upon
the
family
,
were
wiped
off
;
and
God
began
to
reckon
with
Abraham
upon
a
new
stock
of
blessings
and
piety
;
and
he
was
under
God
,
the
Original
of
so
great
a
blessing
,
that
his
family
for
1500.
years
together
had
from
him
a
title
to
many
favours
;
and
what
ever
evils
did
chance
to
them
in
the
descending
ages
,
were
but
single
evils
,
in
respect
of
that
treasure
of
mercies
which
the
fathers
piety
had
obtained
to
the
whole
nation
.
And
it
is
remarkable
to
observe
;
how
blessings
did
stick
to
them
for
their
fathers
sakes
,
even
whether
they
would
or
no.
For
first
,
his
Grand-childe
Esau
proved
a
naughty
man
,
and
he
lost
the
great
blessing
which
was
in
tailed
upon
the
family
;
but
he
got
,
not
a
curse
,
but
a
lesse
blessing
:
and
yet
because
he
lost
the
greater
blessing
,
God
excluded
him
from
being
reckoned
in
the
elder
time
;
for
God
foreseeing
the
event
,
so
ordered
it
that
he
should
first
lose
his
birth-right
,
and
then
lose
the
blessing
;
for
it
was
to
be
certain
,
the
family
must
be
reckoned
for
prosperous
in
the
proper
line
;
and
yet
God
blessed
Esau
into
a
great
Nation
,
and
made
him
the
Father
of
many
Princes
.
Now
the
line
of
blessing
being
reckoned
in
Jacob
,
God
blessed
his
family
strangely
,
and
by
miracle
,
for
almost
five
generations
;
he
brought
them
from
Egypt
by
mighty
signes
and
wonders
;
and
when
for
sin
they
all
died
in
their
way
to
Canaan
,
two
onely
excepted
,
God
so
ordered
it
,
that
they
were
all
reckoned
as
single
deaths
,
the
Nation
still
descending
like
a
river
whose
waters
were
drunk
up
for
the
beauvrage
of
an
army
,
but
still
it
keeps
its
name
and
current
,
and
the
waters
are
supplied
by
showers
,
and
springs
,
and
providence
.
After
this
,
iniquity
still
increased
,
and
then
God
struck
deeper
,
and
spread
curses
upon
whole
families
:
he
translated
the
Priesthood
from
line
to
line
,
he
removed
the
Kingome
from
one
family
to
another
;
and
still
they
sinned
worse
;
and
then
we
read
that
God
smote
almost
a
whole
tribe
;
the
tribe
of
Benjmin
was
almost
extinguished
about
the
matter
of
the
Levites
Concubine
:
but
still
God
remembred
his
promise
which
he
made
with
their
forefathers
,
and
that
breach
was
made
up
.
After
this
we
finde
a
greater
rupture
made
;
and
ten
tribes
fell
into
idolatry
,
and
ten
tribes
were
carried
captives
into
Assyria
and
never
came
again
:
But
still
God
remembred
his
covenant
with
Abraham
,
and
left
two
Tribes
;
but
they
were
restlesse
in
their
provocation
of
the
God
of
Abraham
;
and
they
also
were
carried
captive
:
But
still
God
was
the
God
of
their
fathers
and
brought
them
back
,
and
placed
them
safe
,
and
they
grew
again
into
a
Kingdom
and
should
have
remained
for
ever
but
that
they
killed
one
that
was
greater
then
Abraham
,
even
the
Messias
;
and
then
they
were
rooted
out
,
and
the
old
covenant
cast
off
,
and
God
delighted
no
more
to
be
called
the
God
of
Abraham
;
but
the
Father
of
our
Lord
Jesus
Christ
.
As
long
as
God
kept
that
relation
,
so
long
for
the
fathers
sakes
they
had
a
title
and
an
inheritance
to
a
blessing
:
for
so
saith
Saint
Paul
.
[
As
touching
the
election
they
are
beloved
for
the
Fathers
Rom.
11.
28.
sakes
.
]
I
did
insist
the
longer
upon
this
instance
that
I
might
remonstrate
how
great
and
how
sure
,
and
how
persevering
mercies
,
a
pious
Father
of
a
family
may
derive
upon
his
succeeding
generations
:
And
if
we
do
but
tread
in
the
footsteps
of
our
Father
Abraham
,
we
shall
inherit
as
certain
blessings
.
But
then
I
pray
,
adde
these
considerations
.
1.
If
a
great
impiety
,
and
a
clamorous
wickednesse
hath
stained
the
honour
of
a
family
,
and
discomposed
its
title
to
the
Divine
mercies
and
protection
,
it
is
not
an
ordinary
piety
that
can
restore
this
family
.
An
ordinary
,
even
course
of
life
,
full
of
sweetnesse
,
and
innocency
will
secure
every
single
person
in
his
own
eternal
interest
:
but
that
piety
which
must
be
a
spring
of
blessings
,
and
communicative
to
others
,
that
must
plead
against
the
sins
of
their
Ancestors
,
and
begin
a
new
bank
of
mercies
for
the
Relatives
;
that
,
must
be
a
great
,
and
excellent
,
a
very
religious
state
of
life
.
A
smal
pension
will
maintain
a
single
person
:
but
he
that
hath
a
numerous
family
,
and
many
to
provide
for
,
needs
a
greater
providence
of
God
,
and
a
bigger
provision
for
their
maintenance
:
and
a
small
revenue
will
not
keep
up
the
dignity
of
a
great
house
;
especially
,
if
it
be
charged
with
a
great
debt
:
And
this
is
the
very
state
of
the
present
question
.
That
piety
that
must
be
instrumental
to
take
off
the
curse
imminent
upon
a
family
;
to
blesse
a
numerous
posterity
,
to
secure
a
fair
condition
to
many
ages
,
and
to
pay
the
debts
of
their
Fathers
sins
,
must
be
so
large
as
that
all
necessary
expences
,
and
dutyes
for
his
own
soul
being
first
discharged
,
it
may
be
remarkeable
in
great
expressions
,
it
may
be
exemplar
to
all
the
family
,
it
may
be
of
universal
efficacie
,
large
in
the
extension
of
parts
,
deep
in
the
intension
of
degrees
:
and
then
,
as
the
root
of
a
tree
receives
nourishment
,
not
onely
sufficient
to
preserve
its
own
life
,
but
to
transmit
a
plastick
juice
to
the
trunk
of
the
tree
,
and
from
thence
to
the
utmost
branch
and
smallest
gem
that
knots
in
the
most
distant
part
:
So
shall
the
great
and
exemplar
piety
of
the
father
of
a
family
,
not
onely
preserve
to
the
interest
of
his
own
soul
the
life
of
grace
,
and
hopes
of
glory
,
but
shall
be
a
quickning
spirit
,
active
and
communicative
of
ablessing
,
not
onely
to
the
trunk
of
the
tree
,
to
the
body
and
rightly
descending
line
,
but
even
to
the
collateral
branches
,
to
the
most
distant
relatives
,
and
all
that
shall
claim
a
kinred
,
shall
have
a
title
to
a
blessing
.
And
this
was
the
way
that
was
prescribed
to
the
family
of
Eli
,
upon
whom
a
sad
curse
was
intailed
that
there
should
not
be
an
old
man
of
the
family
for
ever
,
and
that
they
should
be
beggers
,
and
lose
the
office
of
Priesthood
:
by
the
counsel
of
R.
Johanan
the
son
of
Zacheus
all
the
family
betook
themselves
to
a
great
,
a
strict
and
a
severe
religion
;
and
God
was
intreated
to
revoke
his
decree
,
to
be
reconciled
to
the
family
,
to
restore
them
to
the
common
condition
of
men
,
from
whence
they
stood
separate
by
the
displeasure
of
God
against
the
crime
of
Eli
,
and
his
Sons
Hophni
and
Phinehas
.
This
course
is
sure
either
to
take
off
the
judgement
,
or
to
change
it
into
a
blessing
;
to
take
a
way
the
rod
,
or
the
smart
and
evil
of
it
;
to
convert
the
punishment
into
a
meer
naturall
,
or
humane
chance
,
and
that
chance
to
the
opportunity
of
a
vertue
,
and
that
vertue
to
the
occasion
of
a
crown
.
2.
It
is
of
great
use
for
the
securing
of
families
,
that
every
Master
of
a
family
order
his
life
so
that
his
piety
and
vertue
be
as
communicative
as
is
posible
;
that
is
,
that
he
secure
the
religion
of
his
whole
family
,
by
a
severe
supravision
and
animadversion
,
and
by
cutting
off
all
those
unprofitable
and
hurtful
branches
which
load
the
tree
and
hinder
the
growth
,
and
stock
&
disimprove
the
fruit
,
&
revert
evil
juice
to
the
very
root
it self
.
Calvisius
Sabinus
laid
out
vast
sums
of
mony
upon
his
servants
,
to
stock
his
house
with
learned
men
;
and
bought
one
that
could
recite
all
Homer
by
heart
;
a
second
that
was
ready
at
Hesiod
;
a
third
at
Pindar
;
and
for
every
of
the
Lyricks
one
:
having
this
fancy
that
all
that
learning
was
his
own
,
&
whatsoever
his
servants
knew
,
made
him
so
much
the
more
skilful
.
It
was
noted
in
the
man
for
a
rich
and
a
prodigal
folly
:
but
if
he
had
chang'd
his
instance
,
&
bought
none
but
vertuous
servants
into
his
house
,
he
might
better
have
reckoned
his
wealth
upon
their
stock
,
&
the
piety
of
his
family
might
have
helped
to
blesse
him
,
and
to
have
increased
the
treasure
of
the
Masters
vertue
.
Every
man
that
would
either
cut
off
the
title
of
an
old
curse
,
or
secure
a
blessing
upon
a
new
stock
,
must
make
vertue
as
large
in
the
fountain
as
he
can
that
it
may
the
sooner
water
all
his
Relatives
with
fruitfulnesse
and
blessings
.
And
this
was
one
of
the
things
that
God
noted
in
Abraham
,
and
blessed
his
family
for
it
,
and
his
posterity
.
I
know
that
Abraham
will
teach
his
sons
to
fear
me
.
When
a
man
teaches
his
family
to
know
and
fear
God
,
then
he
scatters
a
blessing
round
about
his
habitation
.
And
this
helps
to
illustrate
the
reason
of
the
thing
as
well
as
to
prove
its
certainty
.
We
hear
it
spoken
in
our
books
of
Religion
,
that
the
faith
of
the
parents
is
imputed
to
their
children
to
good
purposes
,
&
that
a
good
husband
sanctifies
an
ill
wife
,
&
a
beleeving
wife
,
an
unbeleeving
husband
;
and
either
of
them
makes
the
children
to
be
sanctified
,
else
they
were
unclean
,
and
unholy
;
that
is
,
the
very
designing
children
to
the
service
of
God
is
a
sanctification
of
them
;
and
therefore
S.
Hierom
cals
Christian
children
Candidatos
fidei
Christianae
:
and
if
this
very
designation
of
them
makes
them
holy
;
that
is
,
acceptable
to
God
,
intitled
to
the
promises
,
partakers
of
the
Covenant
,
within
the
condition
of
sons
;
much
more
shall
it
be
effectual
to
greater
blessings
when
the
Parents
take
care
that
the
children
shall
be
actually
pious
,
full
of
sobriety
,
full
of
religion
,
then
it
becomes
a
holy
house
,
a
chosen
generation
,
an
elect
family
;
and
then
there
can
no
evil
happen
to
them
,
but
such
which
will
bring
them
neerer
to
God
;
that
is
,
no
crosse
,
but
the
crosse
of
Christ
;
no
misfortune
,
but
that
which
shall
lead
them
to
felicity
:
and
if
any
semblance
of
a
curse
happens
in
the
generations
,
it
is
but
like
the
anathema
of
a
sacrifice
;
not
an
accursed
,
but
a
devoted
thing
:
for
so
the
sacrifice
upon
whose
neck
the
Priests
knife
doth
fall
,
is
so
far
from
being
accursed
,
that
it
helps
to
get
a
blessing
to
all
that
joyn
in
the
oblation
:
so
every
misfortune
that
shal
discompose
the
ease
of
a
pious
and
religious
family
shall
but
make
them
fit
to
be
presented
unto
God
;
and
the
rod
of
God
shall
be
like
the
branches
of
fig-trees
,
bitter
and
sharp
in
themselves
,
but
productive
of
most
delicious
fruit
:
no
evil
can
curse
the
family
whose
stock
is
pious
,
and
whose
branches
are
Holinesse
unto
the
Lord
.
If
any
leaf
,
or
any
boughs
shall
fall
untimely
,
God
shall
gather
it
up
,
and
place
it
in
his
Temple
,
or
at
the
foot
of
his
throne
;
and
that
family
must
needs
be
blessed
,
whom
infelicity
it self
cannot
make
accursed
.
3.
If
a
curse
be
feared
to
descend
upon
a
family
for
the
fault
of
their
Ancestors
;
pious
sons
have
yet
another
way
to
fecure
themselves
,
&
to
withdraw
the
curse
from
the
family
,
or
themselves
from
the
curse
;
and
that
is
,
by
doing
some
very
great
&
illustrious
act
of
piety
,
an
action
in
gradu
heroico
(
as
Aristotle
cals
it
)
an
heroicall
action
.
If
there
should
happen
to
be
one
Martyr
in
a
family
,
it
would
reconcile
the
whole
kinred
to
God
,
&
make
him
who
is
more
inclined
to
mercy
then
to
severity
,
rather
to
be
pleased
with
the
Relatives
of
the
Martyr
,
then
continue
to
be
angry
with
the
Nephews
of
a
deceased
sinner
.
I
cannot
insist
long
upon
this
:
But
you
may
see
it
proved
by
one
great
instance
in
the
case
of
Phinehas
,
who
killed
an
unclean
Prince
,
&
turned
the
wrath
of
God
from
his
people
:
he
was
zealous
for
God
and
for
his
countreymen
,
&
did
an
heroicall
action
of
zeal
:
Wherefore
(
saith
God
)
Behold
I
give
unto
him
my
covenant
of
peace
,
Numb.
25.
12.
and
he
shall
have
it
,
&
his
seed
after
him
,
even
the
covenant
of
an
everlasting
priesthood
;
because
he
was
zealous
for
his
God
,
&
made
an
atonement
for
the
children
of
Israel
.
Thus
the
sons
of
Rechab
obtain
d
the
blessing
of
an
enduring
and
blessed
family
,
because
they
were
most
strict
&
religious
observers
of
their
fathers
precept
,
and
kept
it
after
his
death
,
&
abstained
from
wine
for
ever
;
and
no
temptation
could
invite
them
to
taste
it
;
for
they
had
as
great
reverence
to
their
fathers
ashes
,
as
being
children
they
had
to
his
rod
,
&
to
his
eyes
.
Thus
a
man
may
turn
the
wrath
of
God
from
his
family
,
&
secure
a
blessing
for
posterity
,
by
doing
some
great
noble
acts
of
charity
,
or
a
remarkable
chastity
,
like
that
of
Joseph
;
or
an
expensive
,
an
effectionate
religion
and
love
to
Christ
and
his
servants
(
as
Mary
Magdalene
did
)
.
Such
things
as
these
which
are
extraordinary
egressions
and
transvolations
beyond
the
ordinary
course
of
an
even
piety
,
God
loves
to
reward
with
an
extraordinary
favour
;
and
gives
it
testimony
by
an
extraregular
blessing
.
One
thing
more
I
have
to
adde
by
way
of
advice
;
and
that
is
,
that
all
parents
and
fathers
of
families
,
from
whose
loyns
a
blessing
or
a
curse
usually
does
descend
,
be
very
carefull
,
not
onely
generally
in
all
the
actions
of
their
lives
(
for
that
I
have
already
pressed
)
but
,
particularly
in
the
matter
of
repentance
;
that
they
be
curious
that
they
finish
it
,
&
do
it
thorowly
:
for
there
are
certain
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
leavings
of
repentance
,
which
makes
that
Gods
anger
is
taken
from
us
so
imperfectly
:
and
although
God
for
his
sake
who
died
for
us
,
will
pardon
a
returning
sinner
,
&
bring
him
to
heaven
through
tribulation
&
a
fiery
triall
;
yet
when
a
man
is
weary
of
his
sorrow
,
&
his
fastings
are
a
load
to
him
,
&
his
sins
are
not
so
perfectly
renounced
,
or
hated
as
they
ought
,
the
parts
of
repentance
which
are
left
unfinished
do
sometimes
fall
upon
the
heads
,
or
upon
the
fortunes
of
the
children
,
I
do
not
say
,
this
is
regular
and
certain
,
but
sometimes
God
deals
thus
.
For
this
thing
hath
been
so
,
and
therefore
it
may
be
so
again
:
we
see
it
was
done
in
the
case
of
Ahab
;
he
humbled
himself
and
went
softly
,
and
lay
in
sackcloth
,
and
called
for
pardon
and
God
took
from
him
a
judgement
which
was
falling
heavily
upon
him
:
but
we
all
know
his
repentance
was
imperfect
and
lame
:
The
same
evil
fell
upon
his
sons
;
for
so
said
God
;
I
will
bring
the
evil
upon
his
house
in
his
sons
dayes
.
Leave
no
arreares
for
thy
posterity
to
pay
;
but
repent
with
an
integral
,
a
holy
and
excellent
repentance
,
that
God
being
reconciled
to
thee
thoroughly
,
for
thy
sake
also
he
may
blesse
thy
seed
after
thee
.
And
after
all
this
,
adde
a
continual
,
a
fervent
,
a
hearty
,
a
never
ceasing
prayer
for
thy
children
,
ever
remembring
when
they
beg
a
blessing
,
that
God
hath
put
much
of
their
fortune
into
your
hands
;
and
a
transient
formal
[
God
blesse
thee
]
will
not
out-weigh
the
load
of
a
great
vice
;
and
the
curse
that
scatters
from
thee
by
virtual
contact
,
and
by
the
chanels
of
relation
,
if
thou
beest
a
vicious
person
:
Nothing
can
issue
from
thy
fountain
but
bitter
waters
,
And
as
it
were
a
great
impudence
for
a
condemned
Traitor
to
beg
of
his
injured
Prince
a
province
for
his
son
,
for
his
sake
:
so
it
is
an
ineffective
blessing
we
give
our
children
,
when
we
beg
for
them
,
what
we
have
no
title
to
for
our selves
,
Nay
,
when
we
can
convey
to
them
nothing
but
a
curse
.
The
praier
of
a
sinner
,
the
unhallowed
wish
of
a
vitious
Parent
is
but
a
poor
donative
to
give
to
a
childe
who
suck'd
poison
from
his
nurse
,
and
derives
cursing
from
his
Parents
.
They
are
punished
with
a
double
torture
in
the
shame
and
paines
of
the
damned
,
who
dying
Enemies
to
God
have
left
an
inventary
of
sins
and
wrath
to
be
divided
amongst
their
children
.
But
they
that
can
truely
give
a
blessing
to
their
children
,
are
such
as
live
a
blessed
life
,
and
pray
holy
prayers
,
and
perform
an
integral
repentance
,
and
do
separate
from
the
sins
of
their
Progenitors
,
and
do
illustrious
actions
,
and
begin
the
blessing
of
their
family
upon
a
new
stock
;
for
as
from
the
eyes
of
some
persons
,
there
shoots
forth
a
visible
influence
;
and
some
have
an
evileye
,
and
are
infectious
;
some
look
healthfully
as
a
friendly
planet
,
and
innocent
as
flowers
:
and
as
some
fancies
convey
private
effects
to
confederate
and
allayed
bodyes
;
and
between
the
very
vital
spirits
of
friends
and
Relatives
there
is
a
cognation
,
and
they
refresh
each
other
like
social
plants
,
and
a
good
man
is
a
*
friend
to
every
Good
man
;
and
(
they
say
)
that
an
usurer
knows
an
usurer
and
one
rich
man
another
,
there
being
by
the
very
manners
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristot.
of
men
contracted
a
similitude
of
nature
,
and
a
communication
of
effects
:
so
in
parents
and
their
children
there
is
so
great
a
society
of
nature
and
of
manners
,
of
blessing
and
of
cursing
,
that
an
evil
parent
cannot
perish
in
a
single
death
and
holy
parents
never
eat
their
meal
of
blessing
alone
;
but
they
make
the
roome
shine
like
the
fire
of
a
holy
sacrifice
:
and
a
Fathers
or
a
Mothers
piety
makes
all
the
house
festivall
,
and
full
of
joy
from
generation
to
generation
.
Amen
.
Sermon
.
V.
THE
Invalidity
of
a
late
,
or
death-bed
Repentance
.
13.
Jeremy
16.
Give
glory
to
the
Lord
your
God
,
before
he
cause
darknesse
,
and
before
your
feet
stumble
upon
the
dark
mountains
:
and
while
ye
look
for
light
,
or
,
(
left
while
ye
look
for
light
)
he
shall
turn
it
into
the
shadow
of
death
,
and
make
it
grosse
darknesse
.
GOd
is
the
eternall
fountain
of
honour
,
and
the
spring
of
glory
;
in
him
it
dwells
essentially
,
from
him
it
derives
originally
;
and
when
an
action
is
glorious
,
or
a
man
is
honourable
,
it
is
because
the
action
is
pleasing
to
God
,
in
the
relation
of
obedience
or
imitation
,
and
because
the
man
is
honoured
by
God
,
or
by
Gods
Vicegerent
;
and
therefore
God
cannot
be
dishonoured
,
because
all
honour
comes
from
himself
;
he
cannot
but
be
glorified
,
because
to
be
himself
is
to
be
infinitely
glorious
.
And
yet
he
is
pleased
to
say
,
that
our
sins
dishonour
him
,
and
our
obedience
does
glorifie
him
.
But
as
the
Sun
,
the
great
eye
of
the
world
,
prying
into
the
recesses
of
rocks
,
and
the
hollownesse
of
valleys
,
receives
species
,
or
visible
forms
from
these
objects
,
but
he
beholds
them
onely
by
that
light
which
proceeds
from
himself
:
So
does
God
who
is
the
light
of
that
eye
;
he
receives
reflexes
and
returns
from
us
,
and
these
he
calls
glorifications
of
himself
,
but
they
are
such
which
are
made
so
by
his
own
gracious
acceptation
.
For
God
cannot
be
glorified
by
any
thing
but
by
himself
,
and
by
his
own
instruments
,
which
he
makes
as
mirrours
to
reflect
his
own
excellency
,
that
by
seeing
the
glory
of
such
emanations
;
he
may
rejoyce
in
his
own
works
,
because
they
are
images
of
his
infinity
.
Thus
when
he
made
the
beauteous
frame
of
heaven
and
earth
,
he
rejoyced
in
it
,
and
glorified
himself
,
because
it
was
the
glasse
in
which
he
beheld
his
wisedom
,
and
Almighty
power
:
And
when
God
destroyed
the
old
world
,
in
that
also
he
glorified
himself
;
for
in
those
waters
he
saw
the
image
of
his
justice
;
they
were
the
looking
glasse
for
that
Attribute
;
and
God
is
said
to
laugh
at
,
and
rejoyce
in
the
destruction
of
a
sinner
,
because
he
is
pleased
with
the
Oeconomy
of
his
own
lawes
,
and
the
excellent
proportions
he
hath
made
of
his
judgements
,
consequent
to
our
sins
.
But
above
all
,
God
rejoyced
in
his
Holy
Son
,
for
he
was
the
image
of
the
Divinity
,
the
character
and
expresse
image
of
his
person
,
in
him
he
beheld
his
own
Essence
,
his
wisedom
,
his
power
,
his
justice
,
and
his
person
,
and
he
was
that
excellent
instrument
,
designed
from
eternall
ages
to
represent
as
in
a
double
mirrour
,
not
onely
the
glories
of
God
to
himself
,
but
also
to
all
the
world
;
and
he
glorified
God
by
the
instrument
of
obedience
,
in
which
God
beheld
his
own
dominion
,
and
the
sanctity
of
his
lawes
clearly
represented
;
and
he
saw
his
justice
glorified
,
when
it
was
fully
satisfied
by
the
passion
of
his
Son
;
and
so
he
hath
transmitted
to
us
a
great
manner
of
the
Divine
glorification
,
being
become
to
us
the
Authour
,
and
the
Example
of
giving
glory
to
God
after
the
manner
of
men
,
that
is
,
by
well-doing
,
and
patient
suffering
,
by
obeying
his
lawes
,
and
submitting
to
his
power
,
by
imitating
his
holinesse
,
and
confessing
his
goodnesse
,
by
remaining
innocent
,
or
becoming
penitent
;
for
this
also
is
called
in
the
Text
[
GIVING
GLORY
TO
THE
LORD
OUR
GOD.
]
For
he
that
hath
dishonoured
God
by
sins
,
that
is
,
hath
denied
,
by
a
morall
instrument
of
duty
,
and
subordination
,
to
confesse
the
glories
of
his
power
,
and
the
goodnesse
of
his
lawes
,
and
hath
dishonoured
,
and
despised
his
mercy
,
which
God
intended
as
an
instrument
of
our
piety
,
hath
no
better
way
to
glorifie
God
,
then
by
returning
to
his
duty
,
to
advance
the
honour
of
the
Divine
Attributes
in
which
he
is
pleased
to
communicate
himself
,
and
to
have
entercourse
with
man
.
He
that
repents
,
confesses
his
own
errour
,
and
the
righteousnesse
of
Gods
lawes
,
and
by
judging
himself
confesses
that
he
deserves
punishment
,
and
therefore
that
God
is
righteous
if
he
punishes
him
:
and
by
returning
,
confesses
God
to
be
the
fountain
of
felicity
,
and
the
foundation
of
true
,
solid
,
and
permanent
joyes
,
saying
in
the
sense
and
passion
of
the
Disciples
,
Whither
shall
we
go
?
for
thou
hast
the
words
of
eternall
life
:
and
by
humbling
himself
,
exalts
God
by
making
the
proportions
of
distance
more
immense
,
and
vast
:
and
as
repentance
does
contain
in
it
all
the
parts
of
holy
life
which
can
be
performed
by
a
returning
sinner
(
all
the
acts
,
and
habits
of
vertue
,
being
but
parts
,
or
instances
,
or
effects
of
repentance
)
:
so
all
the
actions
of
a
holy
life
do
constitute
the
masse
and
body
of
all
those
instruments
whereby
God
is
pleased
to
glorifie
himself
.
*
For
if
God
is
glorified
in
the
Sunne
and
Moon
,
in
the
rare
fabrick
of
the
honey-combs
,
in
the
discipline
of
Bees
,
in
the
oeconomy
of
Pismires
,
in
the
little
houses
of
birds
,
in
the
curiosity
of
an
eye
,
God
being
pleased
to
delight
in
those
little
images
and
reflexes
of
himself
from
those
pretty
mirrours
,
which
like
a
crevice
in
a
wall
thorow
a
narrow
perspective
transmit
the
species
of
a
vast
excellency
:
much
rather
shall
God
be
pleased
to
behold
himself
in
the
glasses
of
our
obedience
,
in
the
emissions
of
our
will
and
understanding
;
these
being
rationall
and
apt
instruments
to
expresse
him
,
farre
better
then
the
naturall
,
as
being
neerer
communications
of
himself
.
But
I
shall
no
longer
discourse
of
the
Philosophy
of
this
expression
;
certain
it
is
,
that
in
the
stile
of
Scripture
,
repentance
is
the
great
glorification
of
God
;
and
the
Prophet
,
by
calling
the
people
to
give
God
glory
,
calls
upon
them
to
repent
;
and
so
expresses
both
the
duty
and
the
event
of
it
;
the
event
being
[
Glory
to
God
on
high
,
and
peace
on
earth
,
and
good
will
towards
men
]
by
the
sole
instrument
of
repentance
.
And
this
was
it
which
Joshuah
said
to
Achan
,
[
Give
I
pray
thee
glory
to
the
Lord
God
of
Israel
,
Joshuah
7.
19.
and
make
confession
unto
him
:
that
one
act
of
repentance
is
one
act
of
glorifying
God
:
and
this
,
David
acknowledged
,
Against
Psal.
51.
4.
thee
onely
have
I
sinned
,
ut
tu
justificeris
,
that
thou
mightest
be
justified
,
or
cleared
,
that
is
,
that
God
may
have
the
honour
of
being
righteous
,
and
we
,
the
shame
of
receding
from
so
excellent
a
perfection
:
or
as
S.
Paul
quotes
and
explicates
the
place
.
Let
God
Rom.
3.
4.
be
true
,
and
every
man
a
liar
,
as
it
is
written
,
that
thou
mightest
be
justified
in
thy
sayings
,
and
mightest
overcome
when
thou
art
judged
.
But
to
clear
the
sense
of
this
expression
of
the
Prophet
,
observe
the
words
of
S.
John
:
and
men
were
scorched
with
great
heat
,
and
Revel.
16.
9.
blasphemed
the
name
of
God
who
hath
power
over
those
plagues
,
and
they
repented
not
to
give
him
glory
.
So
that
having
strength
and
reason
from
these
so
many
authorities
,
I
may
be
free
to
read
the
words
of
my
Text
thus
,
[
Repent
of
all
your
sins
before
God
cause
darknesse
,
and
before
your
feet
stumble
upon
the
dark
mountains
]
and
then
we
have
here
the
duty
of
repentance
,
and
the
time
of
its
performance
;
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
seasonable
and
timely
repentance
,
a
repentance
which
must
begin
before
our
darknesse
begin
,
a
repentance
in
the
day
time
,
ut
dum
dies
est
operemini
,
that
ye
may
work
while
it
is
to
day
,
lest
if
we
stumble
upon
the
dark
mountains
,
that
is
,
fall
into
the
ruines
of
old
age
,
which
makes
a
broad
way
narrow
,
and
a
plain
way
to
be
a
craggy
mountain
;
or
if
we
stumble
and
fall
into
our
last
sicknesse
,
instead
of
health
God
send
us
to
our
grave
,
and
instead
of
light
and
salvation
which
we
then
confidently
look
for
,
he
make
our
state
to
be
outer
darknesse
,
that
is
,
misery
irremediable
,
misery
eternall
.
This
exhortation
of
the
Prophet
was
alwayes
full
of
caution
and
prudence
,
but
now
it
is
highly
necessary
;
since
men
who
are
so
clamorously
called
to
repentance
that
they
cannot
avoid
the
necessity
of
it
,
yet
that
they
may
reconcile
an
evil
life
with
the
hopes
of
heaven
,
have
crowded
this
duty
into
so
little
room
,
that
it
is
almost
strangled
and
extinct
;
and
they
have
lopped
off
so
many
members
,
that
they
have
reduced
the
whole
body
of
it
to
the
dimensions
of
a
little
finger
,
sacrificing
their
childhood
to
vanity
,
their
youth
to
lust
,
and
to
intemperance
,
their
manhood
to
ambition
and
rage
,
pride
and
revenge
,
secular
desires
,
and
unholy
actions
;
and
yet
still
further
,
giving
their
old
age
to
covetousnesse
and
oppression
,
to
the
world
,
and
to
the
Devil
;
and
after
all
this
what
remains
for
God
and
for
Religion
?
Oh
,
for
that
,
they
will
do
well
enough
;
upon
their
death-bed
they
will
think
a
few
godly
thoughts
,
they
will
send
for
a
Priest
to
minister
comfort
to
them
;
they
will
pray
and
ask
God
forgivenesse
,
and
receive
the
holy
Sacrament
,
and
leave
their
goods
behinde
them
,
disposing
them
to
their
friends
and
relatives
,
and
some
Dole
,
and
issues
of
the
almes-basket
to
the
poor
;
and
if
after
all
this
they
die
quietly
,
and
like
a
lambe
,
and
be
canoniz'd
by
a
brib'd
flatterer
in
a
funerall
sermon
,
they
make
no
doubt
but
they
are
children
of
the
kingdom
,
and
perceive
not
their
folly
,
till
without
hope
of
remedy
they
roar
in
their
expectations
of
a
certain
,
but
a
horrid
eternity
of
pains
.
*
Certainly
nothing
hath
made
more
ample
harvests
for
the
Devil
,
then
the
deferring
of
repentance
upon
vain
confidences
,
and
lessening
it
in
the
extension
of
parts
,
as
well
as
intension
of
degrees
,
while
we
imagine
that
a
few
tears
,
and
scatterings
of
devotion
are
enough
to
expiate
the
basenesse
of
a
fifty
or
threescore
yeers
impiety
.
This
I
shall
endeavour
to
cure
,
by
shewing
what
it
is
to
repent
,
and
that
repentance
implies
in
it
the
duty
of
a
life
,
or
of
many
and
great
,
of
long
and
lasting
parts
of
it
;
and
then
by
direct
arguments
,
shewing
that
repentance
put
off
to
our
death-bed
is
invalid
and
ineffectuall
,
sick
,
languid
,
and
impotent
,
like
our
dying
bodies
and
disabled
faculties
.
1.
First
therefore
,
Repentance
implies
a
deep
sorrow
,
as
the
beginning
and
introduction
of
this
duty
;
not
a
superficiall
sigh
,
or
tear
,
not
a
calling
our selves
sinners
,
and
miserable
persons
;
this
is
far
from
that
godly
sorrow
that
worketh
repentance
;
and
yet
I
wish
there
were
none
in
the
world
,
or
none
amongst
us
,
who
cannot
remember
that
ever
they
have
done
this
little
towards
the
abolition
of
their
multitudes
of
sins
;
but
yet
if
it
were
not
a
hearty
,
pungent
sorrow
,
a
sorrow
that
shall
break
the
heart
in
pieces
;
a
sorrow
that
shall
so
irreconcile
us
to
sin
,
as
to
make
us
rather
choose
to
die
then
to
sin
,
it
is
not
so
much
as
the
beginning
of
repentance
.
But
in
Holy
Scripture
,
when
the
people
are
called
to
repentance
,
and
sorrow
(
which
is
ever
the
prologue
to
it
)
marches
sadly
,
and
first
opens
the
scene
,
it
is
ever
expressed
to
be
great
,
clamorous
and
sad
:
it
is
called
[
a
weeping
sorely
]
in
the
verse
Ezek.
27.
31.
Joel
:
2.
13.
next
after
my
text
,
[
a
weeping
with
the
bitternesse
of
heart
;
a
turning
to
the
Lord
with
weeping
,
fasting
,
and
mourning
;
a
weeping
day
and
night
;
the
sorrow
of
heart
;
the
breaking
of
the
spirit
;
the
mourning
like
a
dove
,
and
chattering
like
a
swallow
;
]
and
if
we
observe
the
threnes
and
sad
accents
of
the
Prophet
Jeremy
when
he
wept
for
the
sins
of
his
Nation
,
the
heart-breakings
of
David
when
he
mourned
for
his
adultery
and
murder
,
and
the
bitter
tears
of
Saint
Peter
when
he
washed
off
the
guilt
and
basenesse
of
his
fall
,
and
the
denying
his
Master
;
we
shall
be
sufficiently
instructed
in
this
praeludium
or
introduction
to
repentance
;
and
that
it
is
not
every
breath
of
a
sigh
,
or
moisture
of
a
tender
eye
,
not
every
crying
[
Lord
have
mercy
upon
me
]
that
is
such
a
sorrow
as
begins
our
restitution
to
the
state
of
grace
and
Divine
favour
:
but
such
a
sorrow
that
really
condemnes
our selves
,
and
by
an
active
,
effectual
sentence
declares
us
worthy
of
stripes
and
death
,
of
sorrow
and
eternall
paines
,
and
willingly
endures
the
first
to
prevent
the
second
;
and
weeps
and
mourns
,
and
fasts
to
obtain
of
God
but
to
admit
us
to
a
possibility
of
restitution
:
and
although
all
sorrow
for
sins
hath
not
the
same
expression
,
nor
the
same
degree
of
pungency
and
sensitive
trouble
(
which
differs
according
to
the
temper
of
the
body
,
custome
,
the
sexe
,
and
accidental
tendernesse
)
yet
it
is
not
a
Godly
sorrow
see
Rule
of
H.
●iving
.
D.
of
repentance
.
p.
33●
.
unlesse
it
really
produce
these
effects
;
that
is
,
1.
That
it
makes
us
really
to
hate
,
&
2.
actually
to
decline
sin
,
and
3.
produce
in
us
a
fear
fo
Gods
anger
,
a
sense
of
the
guilt
of
his
displeasure
;
and
4.
Then
,
such
consequent
trouble
as
can
consist
with
such
apprehension
of
the
Divine
displeasure
:
which
if
it
expresse
not
in
tears
and
hearty
complaints
,
must
be
expressed
in
watchings
and
strivings
against
sin
,
in
confessing
the
goodnesse
and
justice
of
God
threatning
or
punishing
us
,
in
patiently
bearing
the
rod
of
God
,
in
confession
of
our
sins
,
in
accusation
of
our selves
,
in
perpetual
begging
of
pardon
,
and
mean
and
base
opinions
of
our selves
,
and
in
al
the
natural
productions
from
these
;
according
to
our
temper
and
constitution
;
it
must
be
a
sorrow
of
the
reasonable
faculty
,
the
greatest
in
its
kinde
;
and
if
it
be
lesse
in
kinde
;
or
not
productive
of
these
effects
,
it
is
not
a
godly
sorrow
,
not
the
exordium
of
repentance
.
But
I
desire
that
it
be
observed
,
that
sorrow
for
sins
,
is
not
Repentance
;
not
that
duty
which
gives
glory
to
God
,
so
as
to
obtain
of
him
that
he
will
glorifie
us
.
Repentance
is
a
great
volume
of
duty
;
and
Godly
sorrow
is
but
the
frontispiece
or
title
page
:
it
is
the
harbinger
or
first
introduction
to
it
;
or
if
you
will
consider
it
in
the
words
of
Saint
Paul
:
[
Godly
sorrow
worketh
repentance
]
2
Cor
7.
sorrow
is
the
Parent
,
and
repentance
is
the
product
;
and
therefore
it
is
a
high
piece
of
ignorance
to
suppose
that
,
a
crying
out
and
roaring
for
our
sins
upon
our
deathbed
can
reconcile
us
to
God
;
our
crying
to
God
must
be
so
early
,
and
so
lasting
,
as
to
be
able
to
teeme
,
and
produce
such
a
daughter
,
which
must
live
long
,
and
grow
from
an
Embryo
to
an
infant
,
from
infancy
to
childhood
,
from
thence
to
the
fulnesse
of
the
stature
of
Christ
,
and
then
it
is
a
holy
and
a
happy
sorrow
:
but
if
it
be
a
sorrow
onely
of
a
death-bed
,
it
is
a
fruitlesse
shower
,
or
like
the
rain
of
Sodom
not
the
beginning
of
repentance
,
but
the
kindling
of
a
flame
,
the
comencement
of
an
eternal
sorrow
.
For
Ahab
had
a
great
sorrow
but
it
wrought
nothing
upon
his
spirit
,
it
did
not
reconcile
his
affections
to
his
duty
,
and
his
duty
to
God
.
Judas
had
so
great
a
sorrow
for
betraying
the
innocent
blood
of
his
Lord
,
that
it
was
intolerable
to
his
Spirit
,
and
he
burst
in
the
middle
:
and
if
meer
sorrow
be
repentance
,
then
hell
is
full
of
penitents
,
for
[
there
is
weeping
and
wailing
,
and
gnashing
of
teeth
for
evermore
.
Let
us
therefore
beg
of
God
(
as
Calebs
daughter
did
of
her
Father
)
dedisti
mihi
terram
aridam
,
da
etiam
&
irriguam
,
thou
hast
given
me
a
dry
land
,
give
me
also
a
land
of
waters
,
a
dwelling
place
in
tears
,
rivers
of
tears
,
ut
quoniam
non
sumus
digni
oculos
orando
ad
coelum
levare
,
at
simus
digni
oculos
plorando
caecare
,
as
Saint
Austins
expression
is
,
that
because
we
are
not
worthy
to
lift
up
our
eyes
to
heaven
in
prayer
,
yet
we
may
be
worthy
to
weep
our selves
blinde
for
sin
,
the
meaning
is
,
that
we
beg
sorrow
of
God
,
such
a
sorrow
as
may
be
sufficient
to
quench
the
flames
of
lust
,
and
surmount
the
hills
of
our
pride
,
and
may
extinguish
our
thirst
of
covetousnesse
;
that
is
,
a
sorrow
that
shall
be
an
effective
principle
of
arming
all
our
faculties
against
sin
,
and
heartily
setting
upon
the
work
of
grace
,
and
the
persevering
labours
of
a
holy
life
.
*
I
shall
onely
adde
one
word
to
this
:
That
our
sorrow
for
sin
is
not
to
be
estimated
by
our
tears
,
and
our
sensible
expressions
,
but
by
our
active
hatred
,
and
dereliction
of
sin
:
and
is
many
times
unperceived
in
outward
demonstration
.
It
is
reported
of
the
Mother
of
Peter
Lombard
,
Gratian
,
and
Comestor
,
that
she
having
had
three
sons
begotten
in
unhallowed
embraces
,
upon
her
death-bed
did
omit
the
recitation
of
those
crimes
to
her
confessour
;
adding
this
for
Apology
,
that
her
three
sons
proved
persons
so
eminent
in
the
Church
that
their
excellency
was
abundant
recompence
for
her
demerit
:
and
therefore
she
could
not
grieve
,
because
God
had
glorified
himself
so
much
by
three
instruments
so
excellent
;
and
that
although
her
sin
had
abounded
;
yet
Gods
grace
did
superabound
.
Her
Confessor
replied
,
at
dole
Saltent
quod
dolere
non
possis
,
grieve
that
thou
canst
not
grieve
:
and
so
must
we
;
alwayes
fear
that
our
trouble
for
sin
is
nor
great
enough
,
that
our
sorrow
is
too
remisse
,
that
our
affections
are
indifferent
;
but
we
can
onely
be
sure
that
our
sorrow
is
a
godly
sorrow
,
when
it
worketh
repentance
;
that
is
,
when
it
makes
us
hate
and
leave
all
our
sin
,
and
take
up
the
crosse
of
patience
or
penance
:
that
is
,
confesse
our
sin
,
accuse
our selves
,
condemn
the
action
by
hearty
sentence
;
and
then
,
if
it
hath
no
other
emanation
but
fasting
and
prayer
for
its
pardon
,
and
hearty
industry
towards
its
abolition
,
our
sorrow
is
not
reproveable
.
For
,
sorrow
alone
will
not
do
it
,
there
must
follow
a
total
dereliction
of
our
sin
;
and
this
is
the
first
part
of
repentance
.
Concerning
which
,
I
consider
,
that
it
is
a
sad
mistake
amongst
many
that
do
some
things
towards
repentance
,
that
they
mistake
the
first
addresses
,
and
instruments
of
this
part
of
repentance
for
the
whole
duty
it self
.
Confession
of
sins
is
in
order
to
the
dereliction
of
them
;
but
then
confession
must
not
be
like
the
unlading
of
a
ship
to
take
in
new
stowage
;
or
the
vomits
of
intemperance
,
which
ease
the
stomack
that
they
may
continue
the
merry
meeting
:
but
such
a
confession
is
too
frequent
,
in
which
men
either
comply
with
custome
or
seek
to
ease
a
present
load
,
or
gripe
of
conscience
,
or
are
willing
to
dresse
up
their
souls
against
afestiyal
,
or
hope
for
pardon
upon
so
easie
terms
:
these
are
but
retirings
baok
to
leap
the
further
into
mischief
;
or
but
approaches
to
God
with
the
lips
;
no
confession
can
be
of
any
use
,
but
as
it
is
an
instrument
of
shame
to
the
person
,
of
humiliation
of
the
man
,
and
dereliction
of
the
sin
,
and
receives
its
recompence
but
as
it
ads
to
these
purposes
:
all
other
,
is
like
the
bleating
of
the
calves
,
and
the
lowing
of
the
Oxen
which
Saul
reserved
after
the
spoil
of
Agag
:
they
proclaim
the
sin
,
but
do
nothing
towards
its
cure
;
they
serve
Gods
end
to
make
us
justly
to
be
condemned
out
of
our
own
mouthes
,
but
nothing
at
all
towards
our
absolution
.
*
Nay
,
if
we
proceed
further
,
to
the
greatest
expressions
of
humiliation
,
(
parts
of
which
I
reckon
,
fasting
,
praying
for
pardon
,
judging
and
condemning
of
our selves
by
instances
of
a
present
indignation
,
against
a
crime
)
yet
unlesse
this
proceed
so
far
as
to
a
total
deletion
of
the
sin
,
to
the
extirpation
of
every
vitious
habit
,
God
is
not
glorified
by
our
repentance
,
nor
we
secured
in
our
eternal
interest
.
Our
sin
must
be
brought
to
judgement
,
and
like
Antinous
in
Homer
,
layed
in
the
mids
as
the
sacrifice
and
the
cause
of
all
the
mischief
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
This
is
the
murderer
,
this
is
the
Achan
,
this
is
he
that
troubles
Israel
;
let
the
sin
be
confessed
and
carried
with
the
pomps
and
solennities
of
sorrow
to
its
funeral
,
and
so
let
the
murderer
be
slain
:
But
if
after
all
the
forms
of
confession
and
sorrow
,
fasting
,
and
humiliation
,
and
pretence
of
doing
the
will
of
God
,
we
spare
Agag
and
the
fattest
of
the
cattel
,
our
delicious
sins
,
and
still
leave
an
unlawful
King
,
and
a
tyrant
sin
to
reigne
in
our
mortal
bodies
,
we
may
pretend
what
we
will
towards
repentance
,
but
we
are
no
better
penitents
then
Ahab
,
no
neerer
to
the
obtaining
of
our
hopes
then
Esau
was
to
his
birthright
,
for
whose
repentance
there
was
no
place
left
though
he
sought
it
carefully
with
tears
.
Well
?
let
us
suppose
our
penitent
advanced
thus
far
,
as
that
he
decrees
against
all
sin
,
and
in
his
hearty
purposes
resolves
to
decline
it
,
as
in
a
severe
sentence
he
hath
condemned
it
as
his
betrayer
and
his
murderer
;
yet
we
must
be
curious
(
for
now
onely
the
repentance
properly
begins
)
that
it
be
not
onely
like
the
springings
of
the
thorny
of
the
high
way
ground
,
soon
up
and
soon
down
:
For
some
men
when
a
sadnesse
or
an
unhandsome
accident
surprizes
them
,
then
they
resolve
against
their
sin
,
but
like
the
goats
in
Aristotle
they
give
their
milk
no
longer
then
they
are
stung
:
as
soon
as
the
thorns
are
removed
,
these
men
return
to
their
first
hardnesse
,
and
resolve
then
to
act
their
first
temptation
.
Others
there
are
who
never
resolve
against
a
sin
,
but
either
when
they
have
no
temptation
to
it
,
or
when
their
appetites
are
newly
satisfied
with
it
,
like
those
who
immediately
after
a
full
dinner
resolve
to
fast
at
supper
,
and
they
keep
it
till
their
appetite
returnes
,
and
then
their
resolution
unties
like
the
cords
of
vanity
or
the
gossamere
against
the
violence
of
the
Northen
winde
.
Thus
a
lustfull
person
fills
all
the
capacity
of
his
lust
,
and
when
he
is
wearied
,
and
the
sin
goes
off
with
unquietnesse
and
regret
,
and
the
appetite
falls
down
like
a
horseleech
when
it
is
ready
to
burst
with
putrifaction
and
an
unwholsome
plethory
;
then
he
resolves
to
be
a
good
man
and
could
almost
vow
to
be
a
Hermit
,
and
hates
his
lust
,
as
Amnon
hated
his
sister
Thamar
,
just
when
he
had
newly
acted
his
unworthy
rape
;
but
the
next
spring
tide
that
comes
,
every
wave
of
the
temptation
,
makes
an
inrode
upon
the
resolution
and
gets
ground
,
and
prevailes
against
it
more
then
his
resolution
prevailed
against
his
sin
:
How
many
drunken
persons
,
how
many
Swearers
resolve
daily
and
hourely
against
their
sin
,
and
yet
act
them
not
once
the
lesse
for
all
their
infinite
heape
of
shamefully
ret
eating
purposes
*
That
resolution
that
begins
upon
just
grounds
of
sorrow
and
severe
judgement
,
upon
fear
and
love
,
that
is
made
in
the
midst
of
a
temptation
,
that
is
inquisitive
into
all
the
means
and
instruments
of
the
cure
,
that
prayes
perpetually
against
a
sin
;
that
watches
continually
against
a
surprize
,
and
never
sinks
into
it
by
deliberation
;
that
fights
earnestly
and
carries
on
the
war
prudently
and
prevailes
by
a
never
ceasing
diligence
against
the
temptation
;
that
onely
is
a
pious
and
well
begun
repentance
.
They
that
have
their
fits
of
a
quartan
,
well
and
ill
for
ever
,
and
think
themselves
in
perfect
health
,
when
the
ague
is
retired
till
its
period
returnes
,
are
dangerously
mistaken
.
Those
intervals
of
imperfect
and
fallacious
resolution
,
are
nothing
but
states
of
death
:
and
if
a
man
should
depart
this
world
in
one
of
those
godly
fits
(
as
he
thinks
them
)
he
is
no
neerer
to
obtain
his
blessed
hope
,
then
a
man
in
the
stone
collick
is
to
health
when
his
pain
is
eased
for
the
present
,
his
disease
still
remaining
,
and
threatning
an
unwelcome
return
.
That
resolution
onely
is
the
beginning
of
a
holy
repentance
which
goes
forth
into
act
,
and
whose
acts
enlarge
into
habits
,
and
whose
habits
are
productive
of
the
fruits
of
a
holy
life
.
From
hence
we
are
to
take
our
estimate
,
whence
our
resolutions
of
piety
must
commence
.
He
that
resolves
not
to
live
well
till
the
time
comes
that
he
must
die
,
is
ridiculous
in
his
great
designe
,
as
he
is
impertinent
in
his
intermedial
purposes
,
and
vain
in
his
hope
.
Can
a
dying
man
to
any
real
effect
resolve
to
be
chast
?
(
for
vertue
must
be
an
act
of
election
,
and
chastity
is
the
contesting
against
a
proud
and
an
imperious
lust
,
active
flesh
,
and
insinuating
temptation
)
And
what
doth
he
resolve
against
who
can
no
more
be
tempted
to
the
sin
of
unchastity
then
he
can
returne
back
again
to
his
youth
and
vigour
.
And
it
is
considerable
,
that
since
all
the
purposes
of
a
holy
life
which
a
dying
man
can
make
,
cannot
be
reduced
to
act
,
by
what
law
,
or
reason
,
or
covenant
,
or
revelation
are
we
taught
to
distinguish
the
resolution
of
a
dying
man
from
the
purposes
of
a
living
and
vigorous
person
?
Suppose
a
man
in
his
youth
and
health
mooved
by
consideration
of
the
irregularity
and
deformity
,
of
sin
,
the
danger
of
its
productions
,
the
wrath
and
displeasure
of
Almightie
God
,
should
resolve
to
leave
the
puddles
of
impurity
,
and
walk
in
the
paths
of
righteousnesse
;
can
this
resolution
alone
put
him
into
the
state
of
grace
;
is
he
admitted
to
pardon
and
the
favour
of
God
before
he
hath
in
some
measure
performed
actually
what
he
so
reasonably
hath
resolved
?
By
no
means
.
For
,
[
resolution
and
purpose
]
is
in
its
own
nature
and
constitution
an
imperfect
act
,
and
therefore
can
signifie
nothing
without
its
performance
and
consummation
.
It
is
as
a
faculty
is
to
the
act
,
as
spring
is
to
the
harvest
,
as
seed
time
is
to
the
Autumne
,
as
Egges
are
to
birds
,
or
as
a
relative
to
its
correspondent
;
nothing
without
it
.
And
can
it
be
imagined
that
a
resolution
in
our
health
and
life
shall
be
ineffectual
without
performance
and
shall
a
resolution
barely
such
,
do
any
Good
upon
our
deathbed
?
Can
such
purposes
prevail
against
a
long
impiety
rather
then
against
a
young
and
a
newly
begun
state
of
sin
?
Will
God
at
an
easier
rate
pardon
the
sins
of
fifty
or
sixty
yeers
,
then
the
sins
of
our
youth
onely
,
or
the
iniquity
of
five
yeers
,
or
ten
?
If
a
holy
life
be
not
necessary
to
be
liv'd
,
why
shall
it
be
necessary
to
resolve
to
live
it
?
But
if
a
holy
life
be
necessary
,
then
it
cannot
be
sufficient
meerly
to
resolve
it
,
unlesse
this
resolution
go
forth
in
an
actuall
and
reall
service
.
Vain
therefore
is
the
hope
of
those
persons
who
either
go
on
in
their
sins
;
before
their
last
sicknesse
,
never
thinking
to
return
into
the
wayes
of
God
,
from
whence
they
have
wandred
all
their
life
,
never
renewing
their
resolutions
and
vows
of
holy
living
;
or
if
they
have
,
yet
their
purposes
are
for
ever
blasted
with
the
next
violent
temptation
.
More
prudent
was
the
prayer
of
David
,
[
Oh
spare
me
a
little
,
that
I
may
recover
my
strength
before
I
go
hence
and
be
no
more
seen
:
]
And
something
like
it
was
the
saying
of
the
Emperour
Charles
the
fifth
,
Inter
vitae
negotia
&
mortis
diem
oportet
spacium
intercedere
:
When
ever
our
holy
purposes
are
renewed
,
unlesse
God
gives
us
time
to
act
them
,
to
mortifie
and
subdue
our
lusts
,
to
conquer
and
subdue
the
whole
kingdom
of
sin
,
to
rise
from
our
grave
and
be
clothed
with
nerves
and
flesh
and
a
new
skin
,
to
overcome
our
deadly
sicknesses
,
and
by
little
and
little
to
return
to
health
and
strength
;
unlesse
we
have
grace
and
time
to
do
all
this
,
our
sins
will
lie
down
with
us
in
our
graves
.
*
For
when
a
man
hath
contracted
a
long
habit
of
sin
,
and
it
hath
been
growing
upon
him
ten
or
twenty
,
fourty
or
fifty
yeers
,
whose
acts
he
hath
daily
or
hourly
repeated
,
and
they
are
grown
to
a
second
nature
to
aim
,
and
have
so
prevailed
upon
the
ruines
of
his
spirit
,
that
the
man
is
taken
captive
by
the
Devil
at
his
will
,
he
is
fast
bound
as
a
slave
tugging
at
the
oar
,
that
he
is
grown
in
love
with
his
fetters
,
and
longs
to
be
doing
the
work
of
sin
,
is
it
likely
that
all
this
progresse
and
groweth
in
sin
(
in
the
wayes
of
which
he
runs
fast
without
any
impediment
)
is
it
(
I
say
)
likely
,
that
a
few
dayes
or
weeks
of
sicknesse
can
recover
him
?
[
the
especiall
hindrances
of
that
state
I
shall
afterwards
consider
]
but
,
Can
a
man
be
supposed
so
prompt
to
piety
and
holy
living
,
a
man
(
I
mean
)
that
hath
lived
wickedly
a
long
time
together
,
can
he
be
of
so
ready
and
active
a
vertue
upon
the
sudden
,
as
to
recover
in
a
moneth
,
or
a
week
what
he
hath
been
undoing
in
20
,
or
30
yeers
?
Is
it
so
easie
to
build
,
that
a
weak
and
infirm
person
,
bound
hand
and
foot
shall
be
able
to
build
more
in
three
dayes
,
then
was
a
building
above
fourty
yeers
?
Christ
did
it
in
a
figurative
sence
;
but
in
this
,
it
is
not
in
the
power
of
any
man
so
suddenly
to
be
recovered
from
so
long
a
sicknesse
.
Necessary
therefore
it
is
,
that
all
these
instruments
of
our
conversion
,
[
Confession
of
sins
,
praying
for
their
pardon
,
and
resolutions
to
lead
a
new
life
]
should
begin
,
[
before
our
feet
slum
le
upon
the
dark
mountains
,
]
lest
we
leave
the
work
onely
resolved
upon
to
be
begun
,
which
,
it
is
necessary
we
should
in
many
degrees
finish
if
ever
we
mean
to
escape
the
eternall
darknesse
:
For
that
we
should
actually
abolish
the
whole
body
of
sin
and
death
,
that
we
should
crucifie
the
old
man
with
his
lusts
,
that
we
should
lay
aside
every
weight
,
and
the
sin
that
doth
so
easily
beset
us
,
that
we
should
cast
away
the
works
of
darknesse
,
that
we
should
awake
from
sleep
,
and
arise
from
death
,
that
we
should
redeem
the
time
,
that
we
should
cleanse
our
hands
and
purifie
our
hearts
,
that
we
should
have
escaped
the
corruption
,
(
all
the
corruption
)
that
is
in
the
whole
world
through
lust
,
that
nothing
of
the
old
leaven
should
remain
in
us
,
but
that
we
be
wholly
a
new
lump
,
throughly
transformed
and
changed
in
the
image
of
our
minde
:
these
are
the
perpetuall
precepts
of
the
Spirit
,
and
the
certain
duty
of
man
;
and
that
,
to
have
all
these
in
purpose
onely
,
is
meerly
to
no
purpose
,
without
the
actuall
eradication
of
every
vitious
habit
,
and
the
certain
abolition
of
every
criminall
adherence
,
is
clearly
and
dogmatically
decreed
every
where
in
the
Scripture
;
For
(
they
are
the
words
of
Saint
Paul
)
they
that
are
Christs
have
crucified
the
flesh
,
with
the
affections
and
lusts
:
the
Gal.
5.
24.
work
is
actually
done
,
and
sin
is
dead
,
or
wounded
mortally
,
before
they
can
in
any
sence
belong
to
Christ
,
to
be
a
portion
of
his
inheritance
:
And
He
that
is
in
Christ
is
a
new
creature
.
For
in
Christ
Gal.
6.
15.
Gal.
6.
●
.
1
Cor.
7.
9.
Jesus
nothing
can
avail
but
a
new
creature
:
nothing
but
a
Keeping
the
Commandements
of
God
:
Not
all
our
tears
,
though
we
should
weep
like
David
and
his
men
at
Ziklag
,
till
they
could
weep
no
more
,
or
the
women
of
Ramah
,
or
like
the
weeping
in
the
valley
of
Hinnom
,
could
suffice
,
if
we
retain
the
affection
to
any
one
sin
,
or
have
any
unrepented
of
,
or
unmortified
.
It
is
true
that
a
contrite
and
broken
heart
,
God
will
not
despise
.
No
,
he
will
not
.
For
if
it
be
a
hearty
and
permanent
sorrow
,
it
is
an
excellent
beginning
of
repentance
;
and
God
will
to
a
timely
sorrow
give
the
grace
of
repentance
:
He
will
not
give
pardon
to
sorrow
alone
;
but
that
which
ought
to
be
the
proper
effect
of
sorrow
,
that
God
shall
give
.
He
shall
then
open
the
gates
of
mercy
,
and
admit
you
to
a
possibility
of
restitution
;
so
,
that
you
may
be
within
the
covenant
of
repentance
,
which
if
you
actually
perform
,
you
may
expect
Gods
promise
.
And
in
this
sense
Confession
will
obtain
our
pardon
;
and
humiliation
will
be
accepted
;
and
our
holy
purposes
,
and
pious
resolutions
shall
be
accounted
for
;
that
is
,
these
being
the
first
steps
and
addresses
to
that
part
of
repentance
,
which
consists
in
the
abolition
of
sins
,
shall
be
accepted
so
far
,
as
to
procure
so
much
of
the
pardon
,
to
do
so
much
of
the
work
of
restitution
,
that
God
will
admit
the
returning
man
to
a
further
degree
of
emendation
,
to
a
neerer
possibility
of
working
out
his
salvation
:
but
then
if
this
sorrow
,
and
confession
,
and
strong
purposes
begin
then
when
our
life
is
declined
towards
the
West
,
and
is
now
ready
to
set
in
darknesse
and
a
dismall
night
;
because
of
themselves
they
could
but
procure
an
admission
to
repentance
,
not
at
all
to
pardon
,
and
plenary
absolution
;
by
shewing
that
on
our
death-bed
these
are
too
late
and
ineffectuall
,
they
call
upon
us
to
begin
betimes
,
when
these
imperfect
acts
may
be
consummate
,
and
perfected
in
the
actuall
performing
those
parts
of
holy
life
,
to
which
they
were
ordained
,
in
the
nature
of
the
thing
,
and
the
purposes
of
God
.
Lastly
,
suppose
all
this
be
done
,
and
that
by
a
long
course
of
strictnesse
and
severity
,
mortification
and
circumspection
we
have
overcome
all
our
vitious
and
baser
habits
contracted
and
grown
upon
us
,
like
the
ulcers
and
evils
of
a
long
surfet
,
and
that
we
are
clean
and
swept
;
Suppose
that
he
hath
wept
and
fasted
,
prayed
and
vowed
to
excellent
purposes
;
yet
all
this
is
but
the
one
half
of
repentance
;
(
so
infinitely
mistaken
is
the
world
,
to
think
any
thing
to
be
enough
to
make
up
repentance
;
)
but
to
renew
us
,
and
restore
us
to
the
favour
of
God
,
there
is
required
far
more
then
what
hath
been
yet
accounted
for
.
See
it
in
the
second
of
S.
Peter
,
1
Chap.
4
,
5.
vers
.
Having
escaped
the
corruption
that
is
in
the
world
thorough
lust
:
And
besides
this
,
giving
all
diligence
,
adde
to
your
faith
vertue
,
to
vertue
knowledge
,
to
knowledge
temperance
,
to
temperance
patience
,
and
so
on
,
to
godlinesse
,
to
brotherly
kindnesse
,
and
to
charity
:
These
things
must
be
in
you
and
abound
:
This
is
the
summe
totall
of
repentance
;
We
must
not
onely
have
overcome
sin
,
but
we
must
after
great
diligence
have
acquired
the
habits
of
all
those
Christian
graces
which
are
necessary
in
the
transaction
of
our
affairs
,
in
all
relations
to
God
,
and
our
neighbour
,
and
our
own
person
.
It
is
not
enough
to
say
,
Lord
,
I
thank
thee
I
am
no
extortioner
,
no
adulrerer
,
not
as
this
Publican
;
all
the
reward
of
such
a
poenitent
is
,
that
when
he
hath
escaped
the
corruption
of
the
world
,
he
hath
also
escaped
those
heavy
judgements
which
threatned
his
ruine
.
Nec
furtum
feci
,
nec
fugi
,
si
mihi
dicat
Servus
;
habes
precium
;
loris
non
ureris
,
aio
.
Non
hominem
occidi
;
non
pasces
in
cruce
corvos
.
If
a
servant
have
not
rob'd
his
Master
,
nor
offered
to
fly
from
his
bondage
,
he
shall
scape
the
Furca
,
his
flesh
shall
not
be
exposed
to
birds
or
fishes
;
but
this
is
but
the
reward
of
innocent
slaves
;
it
may
be
we
have
escaped
the
rod
of
the
exterminating
Angel
,
when
our
sins
are
crucifyed
;
but
we
shall
never
enter
into
the
joy
of
our
Lord
,
unlesse
after
we
have
put
off
the
old
man
with
his
affections
and
lusts
,
we
also
put
on
the
new
man
in
righteousnesse
and
holinesse
of
life
.
And
this
we
are
taught
in
most
plain
doctrine
by
S.
Paul
[
Let
us
lay
aside
the
weight
that
doth
so
easily
beset
us
;
]
that
is
the
one
half
;
and
[
then
it
follows
]
Let
us
run
with
patience
the
race
that
is
set
before
us
.
These
are
the
fruits
meet
for
repentance
,
spoken
of
by
S.
John
Heb.
12.
1.
Baptist
;
that
is
,
when
we
renew
our
first
undertaking
in
baptisme
,
and
return
to
our
courses
of
innocence
.
Parcus
Deorum
cultor
,
&
infrequens
,
Insanientis
dum
sapientiae
consultus
erro
Nunc
retrorsum
vela
dare
,
atque
iterare
cursus
Cogor
relictos
The
sense
of
which
words
is
well
given
us
by
S.
John
;
Remember
Revel.
2.
whence
thou
art
fallen
,
repent
;
and
do
thy
first
works
.
For
all
our
hopes
of
heaven
rely
upon
that
Covenant
which
God
made
with
us
in
Baptisme
;
which
is
,
That
being
redeemed
from
our
vain
conversation
,
we
should
serve
him
in
holinesse
and
righteousnesse
all
our
dayes
.
Now
when
any
of
us
hath
prevaricated
our
part
of
the
Covenant
,
we
must
return
to
that
state
,
and
redeem
the
intermedial
time
spent
in
sin
by
our
doubled
industry
in
the
wayes
of
grace
:
we
must
be
reduced
to
our
first
estate
,
and
make
some
proportionable
returns
of
duty
,
for
our
sad
omissions
,
and
great
violations
of
our
Baptismal
vow
.
For
God
having
made
no
covenant
with
us
,
but
that
which
is
consigned
in
Baptisme
;
in
the
same
proportion
in
which
we
retain
,
or
return
to
that
,
in
the
same
we
are
to
expect
the
pardon
of
our
sins
,
and
all
the
other
promises
Evangelicall
;
but
no
otherwise
;
unlesse
we
can
shew
a
new
Gospel
,
or
be
baptized
again
by
Gods
appointment
.
He
therefore
that
by
a
long
habit
,
by
a
state
and
continued
course
of
sin
,
hath
gone
so
far
from
his
baptismal
purity
,
as
that
he
hath
nothing
of
the
Christian
left
upon
him
but
his
name
;
that
man
hath
much
to
do
to
make
his
garments
clean
,
to
purifie
his
soul
,
to
take
off
all
the
stains
of
sin
,
that
his
spirit
may
be
presented
pure
to
the
eyes
of
God
who
beholds
no
impurity
.
It
is
not
an
easie
thing
to
cure
a
long
contracted
habit
of
sin
:
Let
any
intemperate
person
but
try
in
his
own
instance
of
drunkennesse
;
or
the
swearer
in
the
sweetning
his
unwholesome
language
:
but
then
so
to
command
his
tongue
that
he
never
swear
,
but
that
his
speech
be
prudent
,
pious
and
apt
to
edific
the
hearer
,
or
in
some
sense
to
glorifie
God
;
or
to
become
temperate
,
to
have
got
a
habit
of
sobriety
,
or
chastity
,
or
humility
,
is
the
work
of
a
life
:
And
if
we
do
but
consider
that
he
that
lives
well
from
his
younger
yeers
,
or
takes
up
at
the
end
of
his
youthfull
heats
,
and
enters
into
the
courses
of
a
sober
life
early
,
diligently
,
and
vigorously
,
shall
finde
himself
after
the
studies
and
labours
of
20.
or
30.
yeers
,
piety
,
but
a
very
imperfect
person
:
many
degrees
of
pride
left
unrooted
up
,
many
inroads
of
intemperance
,
or
beginnings
of
excesse
,
much
indevotion
and
backwardnesse
in
religion
,
many
temptations
to
contest
against
,
and
some
infirmities
which
he
shall
never
say
he
hath
master'd
;
we
shall
finde
the
work
of
a
holy
life
is
not
to
be
deferred
till
our
dayes
are
almost
done
,
till
our
strengths
are
decayed
,
our
spirits
are
weak
,
and
our
lust
strong
,
our
habits
confirmed
,
and
our
longings
after
sin
many
and
impotent
:
for
what
is
very
hard
to
be
done
,
and
is
alwayes
done
imperfectly
when
there
is
length
of
time
,
and
a
lesse
work
to
do
,
and
more
abilities
to
do
it
withall
:
when
the
time
is
short
,
and
almost
expired
,
and
the
work
made
difficult
and
vast
,
and
the
strengths
weaker
,
and
the
faculties
are
disabled
,
will
seem
little
lesse
then
absolutely
impossible
.
*
I
shall
end
this
generall
consideration
with
the
question
of
the
Apostle
.
If
the
righteous
scarcely
be
saved
,
(
if
it
be
so
difficult
to
overcome
our
sins
,
and
obtain
vertuous
habits
;
difficult
(
I
say
)
to
a
righteous
,
a
sober
,
and
well
living
person
)
where
shall
the
ungodly
and
the
sinner
appear
?
What
shall
become
of
him
who
by
his
evil
life
hath
not
onely
removed
himself
from
the
affections
,
but
even
from
the
possibilities
of
vertue
?
He
that
hath
lived
in
sin
will
die
in
sorrow
.
The
Invalidity
of
a
death-bed
Repentance
.
Part.
II.
BUt
I
shall
pursue
this
,
great
and
necessary
truth
,
first
;
by
shewing
what
parts
and
ingredients
of
repentance
are
assigned
,
when
it
is
described
in
holy
Scripture
.
Secondly
,
by
shewing
the
necessities
,
the
absolute
necessities
of
a
holy
life
,
and
what
it
means
in
Scripture
to
[
live
holily
]
.
Thirdly
,
by
considering
what
directions
or
intimations
we
have
concerning
the
last
time
of
beginning
to
repent
;
and
what
is
the
longest
period
that
any
man
may
venture
with
safety
:
And
in
the
prosecution
of
these
particulars
,
we
shall
remove
the
objections
;
those
aprons
of
fig-leaves
which
men
use
for
their
shelter
to
palliate
their
sin
,
and
to
hide
themselves
,
from
that
,
from
which
no
rocks
or
mountains
shall
protect
them
,
though
they
fall
upon
them
;
that
is
,
the
wrath
of
God
.
First
,
That
repentance
is
not
onely
an
abolition
,
and
extinction
of
the
body
of
sin
,
a
bringing
it
to
the
altar
,
and
slaying
it
before
God
and
all
the
people
;
but
that
we
must
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mingle
gold
and
rich
presents
,
the
oblation
of
good
works
,
and
holy
habits
with
the
sacrifice
,
I
have
already
proved
:
but
now
if
we
will
see
repentance
in
its
stature
and
integrity
of
constitution
described
,
we
shall
finde
it
to
be
the
one
half
of
all
that
which
God
requires
of
Christians
.
Faith
and
Repentance
are
the
whole
duty
of
a
Christian.
Faith
is
a
sacrifice
of
the
understanding
to
God
:
Repentance
sacrifices
the
whole
will
:
That
,
gives
the
knowing
;
this
,
gives
up
all
the
desiring
faculties
:
That
makes
us
Disciples
;
this
,
makes
us
servants
of
the
Holy
Jesus
.
Nothing
else
was
preached
by
the
Apostles
,
nothing
was
enjoyned
as
the
duty
of
man
,
nothing
else
did
build
up
the
body
of
Christian
religion
.
So
that
,
as
faith
contains
all
that
knowledge
which
is
necessary
to
salvation
:
So
repentance
comprehends
in
it
,
all
the
whole
practise
and
working
duty
of
a
returning
Christian
:
And
this
was
the
sum
totall
of
all
that
Saint
Paul
preached
to
the
Gentiles
,
when
in
his
farewell
Sermon
to
the
Bishops
and
Priests
of
Ephesus
,
he
professed
that
he
kept
back
nothing
that
was
profitable
to
them
;
and
yet
it
was
all
nothing
but
this
;
[
Repentance
towards
God
,
and
faith
in
our
Lord
Jesus
Christ
]
so
that
whosoever
believes
Acts.
20.
21.
in
Jesus
Christ
,
and
repents
towards
God
must
make
his
accounts
according
to
this
standard
,
that
is
,
to
believe
all
that
Christ
taught
him
;
and
to
do
all
that
Christ
commanded
:
and
this
is
remarked
in
Saint
Pauls
[
](A63888-e88100-b)*
*
Hebr.
6.
1
Catechisme
where
he
gives
a
more
particular
Catalogue
of
fundamentals
:
he
reckons
nothing
but
Sacraments
and
faith
of
which
he
enumerates
two
principal
articles
[
resurrection
of
the
dead
,
and
eternal
judgement
]
whatsoever
is
practical
,
all
the
whole
duty
of
man
,
the
practice
of
all
obedience
is
called
[
repentance
from
dead
works
]
which
,
if
we
observe
the
singularity
of
the
phrase
,
does
not
mean
[
sorrow
]
For
sorrow
from
dead
works
,
is
not
sense
;
but
it
must
mean
mutationem
status
,
a
conversion
from
dead
works
,
which
(
as
in
all
motions
)
supposes
two
terms
;
from
dead
works
,
to
living
works
,
from
the
death
of
sin
to
the
life
of
righteousnesse
.
I
will
adde
but
two
places
more
,
out
of
each
Testament
one
;
in
which
I
suppose
you
may
see
every
lineament
of
this
great
duty
described
,
that
you
may
no
longer
mistake
a
grashopper
for
an
Eagle
,
Sorrow
and
holy
purposes
,
for
the
intire
duty
of
repentance
.
In
the
18.
of
Ezek.
21.
you
shall
finde
it
thus
described
.
[
But
if
the
wicked
will
turne
from
all
his
sins
that
he
hath
committed
,
and
keep
all
my
statutes
,
and
do
that
which
is
lawful
and
right
,
he
shall
surely
live
,
he
shall
not
die
.
]
or
as
it
is
more
fully
described
in
Ezek.
33.
14.
[
When
I
say
unto
the
wicked
,
Thou
shalt
surely
die
;
If
he
turn
from
his
sin
,
and
do
that
which
is
lawful
and
right
;
if
the
wicked
restore
the
pledge
,
give
again
that
he
had
robbed
;
walk
in
the
statutes
of
life
without
committing
iniquity
,
he
shall
surely
live
,
he
shall
not
die
.
]
Here
onely
is
the
condition
of
pardon
;
to
leave
all
your
sins
,
to
keep
all
Gods
statutes
,
to
walk
in
them
,
to
abide
,
to
proceed
,
and
make
progresse
in
them
;
and
this
,
without
the
interruption
by
a
deadly
sin
,
[
without
committing
iniquity
]
to
make
restitution
of
all
the
wrongs
he
hath
done
,
all
the
unjust
money
he
hath
taken
,
all
the
oppressions
he
hath
committed
,
all
that
must
be
satisfied
for
,
and
repayed
according
to
our
ability
:
we
must
make
satisfaction
for
all
injury
to
our
Neighbours
fame
,
all
wrongs
done
to
his
soul
;
he
must
be
restored
to
that
condition
of
good
things
thou
didst
in
any
sense
remove
him
from
:
when
this
is
done
according
to
thy
utmost
power
,
then
thou
hast
repented
truely
,
then
thou
hast
a
title
to
the
promise
;
thou
shalt
surely
live
,
thou
shalt
not
die
for
thy
old
sins
thou
hast
formerly
committed
.
[
](A63888-e88280-b)*
*
Hebr.
6.
1
Onely
be
pleased
to
observe
this
one
thing
;
that
this
place
of
Ezekiel
is
it
which
is
so
often
mistaken
for
that
common
saying
,
At
what
time
soever
a
sinner
repents
him
of
his
sins
from
the
bottom
of
his
heart
I
will
put
all
his
wickednesse
out
of
my
remembrance
,
saith
the
Lord
]
For
although
at
what
time
soever
a
sinner
does
repent
(
as
repentance
is
now
explained
)
God
will
forgive
him
,
and
that
,
repentance
as
it
is
now
stated
cannot
be
done
[
At
what
time
soever
]
not
upon
a
mans
deathbed
;
yet
there
are
no
such
words
in
the
whole
Bible
,
nor
any
neerer
to
the
sense
of
them
then
the
words
I
have
now
read
to
you
,
out
of
the
Prophet
Ezekiel
.
Let
that
therefore
no
more
deceive
you
,
or
be
made
a
colour
to
countenance
a
persevering
sinner
,
or
a
deathbed
penitent
.
Neither
is
the
duty
of
Repentance
to
be
bought
at
an
easier
rate
in
the
New
Testament
.
You
may
see
it
described
in
the
2
Cor.
7.
11.
Godly
sorrow
worketh
repentance
.
Well
?
but
what
is
that
repentance
which
is
so
wrought
?
This
it
is
.
Behold
the
self
same
thing
that
ye
sorrowed
after
a
godly
sort
,
what
carefulnesse
it
wrought
in
you
,
yea
what
clearing
of
your selves
,
yea
what
indignation
,
yea
what
fear
,
ye
what
vehement
desire
,
yea
what
zeal
,
yea
what
revenge
.
These
are
the
fruits
of
that
sorrow
that
is
effectual
:
these
are
the
parts
of
repentance
;
clearing
our selves
of
all
that
is
past
,
and
great
carefulnesse
for
the
future
,
anger
at
our selves
for
our
old
sins
,
and
fear
lest
we
commit
the
like
again
,
vehement
desires
of
pleasing
God
,
and
zeal
of
holy
actions
,
and
a
revenge
upon
our selves
for
our
sins
,
called
by
Saint
Paul
in
another
place
,
a
judging
our selves
lest
we
be
judged
of
the
Lord
.
And
1
Cor.
11.
31.
in
pursuance
of
this
truth
,
the
primitive
Church
did
not
admit
a
sinning
person
to
the
publike
communions
with
the
faithfull
,
till
besides
their
sorrow
they
had
spent
some
years
in
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
doing
good
works
and
holy
living
;
and
especially
in
such
actions
which
did
contradict
that
wicked
inclination
which
led
them
into
those
sins
whereof
they
were
now
admitted
to
repent
.
And
therefore
we
find
that
they
stood
in
the
station
of
penitents
seven
years
,
13
years
,
and
somtimes
till
their
death
,
before
they
could
be
reconciled
to
the
peace
of
God
,
and
his
Holy
Church
.
Scelerum
si
bene
poenitet
eradenda
cupidinis
pravi
sunt
elementa
&
tenerae
nimis
mentes
asperioribus
Formandae
studijs
—
Horat.
Hierocles
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
life
of
H.
Jesus
part.
2.
disc.
of
Repentance
.
Repentance
is
the
institution
of
a
philosophical
and
severe
life
,
an
utter
extirpation
of
all
unreasonablenesse
and
impiety
,
and
an
addresse
to
,
and
a
finall
passing
through
all
the
parts
of
holy
living
.
Now
Consider
whether
this
be
imaginable
or
possible
to
be
done
upon
our
deathbed
,
when
a
man
is
frighted
into
an
involuntary
,
a
sudden
and
unchosen
piety
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Hierocles
.
He
that
never
repents
till
a
violent
fear
be
upon
him
,
till
he
apprehend
himself
to
be
in
the
jawes
of
death
,
ready
to
give
up
his
unready
and
unprepared
accounts
,
till
he
sees
the
Judge
sitting
in
all
the
addresses
of
dreadfulnesse
and
Majesty
,
just
now
(
as
he
beleeves
)
ready
to
pronounce
that
fearfull
and
intolerable
sentence
of
[
Go
ye
cursed
into
everlasting
fire
]
this
man
does
nothing
for
the
love
of
God
,
nothing
for
the
love
of
vertue
;
It
is
just
as
a
condemned
man
repents
that
he
was
a
Traytor
,
but
repented
not
till
he
was
arrested
,
and
sure
to
die
.
Such
a
repentance
as
this
may
still
consist
with
as
great
an
affection
to
sin
as
ever
he
had
;
and
it
is
no
thanks
to
him
,
if
when
the
knife
is
at
his
throat
,
then
he
gives
good
words
and
flatters
.
But
suppose
this
man
in
his
health
,
and
the
middest
of
all
his
lust
,
it
is
evident
that
there
are
some
circumstances
of
action
in
which
the
man
would
have
refused
to
commit
his
most
pleasing
sin
.
Would
not
the
son
of
Tarquin
have
refused
to
ravish
Lucrece
if
Junius
Brutus
had
been
by
him
?
Would
the
impurest
person
in
the
world
act
his
lust
in
the
market
place
?
or
drink
off
an
intemperate
goblet
if
a
dagger
were
placed
at
his
throat
?
In
these
circumstances
,
their
fear
would
make
them
declare
against
the
present
acting
their
impurities
.
But
does
this
cure
the
intemperance
of
their
affections
?
Let
the
impure
person
retire
to
his
closet
,
and
Junius
Brutus
be
ingaged
in
a
far
distant
war
,
and
the
dagger
be
taken
from
the
drunkards
throat
,
and
the
fear
of
shame
,
or
death
,
or
judgement
be
taken
from
them
all
,
and
they
shall
no
more
resist
their
temptation
,
then
they
could
before
remove
their
fear
;
and
you
may
as
well
judge
the
other
persons
holy
,
and
haters
of
their
sin
,
as
the
man
upon
his
death-bed
to
be
penitent
;
and
rather
they
then
he
,
by
how
much
this
mans
fear
,
the
fear
of
death
,
and
of
the
infinite
pains
of
hell
,
the
fear
of
a
provoked
God
,
and
an
angry
eternall
Judge
,
are
far
greater
then
the
apprehensions
of
publike
shame
,
or
an
abused
husband
,
or
the
poniard
of
an
angry
person
.
[
](A63888-e88700-b)*
*
Cogimur
à
suetis
animum
suspendere
rebus
Atque
ut
vivamus
,
vivere
desinimus
.
Cornel.
Gal.
These
men
then
sin
not
because
they
dare
not
,
they
are
frighted
from
the
act
,
but
not
from
the
affection
,
which
is
not
to
be
cured
but
by
discourse
,
and
reasonable
acts
,
and
humane
considerations
;
of
which
that
man
is
not
naturally
capable
who
is
possessed
with
the
greatest
fear
,
the
fear
of
death
and
damnation
.
If
there
had
been
time
to
cure
his
sin
,
and
to
live
the
life
of
grace
,
I
deny
not
but
God
might
have
begun
his
conversion
with
so
great
a
fear
,
that
he
should
never
have
wiped
off
its
impression
;
[
](A63888-e88730-b)*
*
Nec
ad
rem
pertinet
ubi
inciperet
,
quod
placuerat
ut
fieret
.
but
if
the
man
dies
then
,
dies
when
he
onely
declaims
against
and
curses
his
sin
,
as
being
the
authour
of
his
present
fear
,
and
apprehended
calamity
;
It
is
very
far
from
reconciling
him
to
God
,
or
hopes
of
pardon
,
because
it
proceeds
from
a
violent
,
unnaturall
,
and
intolerable
cause
,
no
act
of
choice
,
or
vertue
,
but
of
sorrow
,
a
deserved
sorrow
,
and
a
miserable
,
unchosen
,
unavoidable
fear
,
—
moriensque
recepit
Quas
nollet
victurus
aquas
—
He
curses
sin
upon
his
deathbed
and
makes
a
Panegyrick
of
vertue
which
in
his
life
time
he
accounted
folly
,
and
trouble
,
and
a
needlesse
vexation
.
Quae
mens
est
hodie
,
cur
eadem
non
puero
fuit
?
Hor.
l.
4.
od.
10.
vel
cur
his
animis
incolumes
non
redeunt
genae
?
I
shall
end
this
first
Consideration
,
with
a
plain
exhortation
;
that
since
repentance
is
a
duty
of
so
great
and
giant-like
bulk
;
let
no
man
croud
it
up
into
so
narrow
room
,
as
that
it
be
strangled
in
its
birth
for
want
of
time
and
aire
to
breath
in
.
Let
it
not
be
put
off
to
that
time
when
a
man
hath
scarce
time
enough
to
reckon
all
those
particular
duties
which
make
up
the
integrity
of
its
constitution
.
Will
any
man
hunt
the
wild
boare
in
his
garden
,
or
bait
a
bull
in
his
closet
,
will
a
woman
wrap
her
childe
in
her
handkerchiefe
,
or
a
Father
send
his
son
to
school
when
he
is
50
yeers
old
?
These
are
undecencies
of
providence
,
and
the
instrument
contradicts
the
end
;
And
this
is
our
case
.
There
is
no
roome
for
the
repentance
,
no
time
to
act
all
its
essentiall
parts
;
and
a
childe
who
hath
a
great
way
to
go
before
he
be
wise
,
may
defer
his
studies
,
and
hope
to
become
very
learned
in
his
old
age
,
and
upon
his
deathbed
,
as
well
as
a
vitious
person
,
may
think
to
recover
from
all
his
ignorances
and
prejudicate
opinions
,
from
all
his
false
principles
and
evil
customs
,
from
his
wicked
inclinations
and
ungodly
habits
,
from
his
fondnesses
of
vice
,
and
detestations
of
vertue
,
from
his
promptnesse
to
sin
,
and
unwillingnesse
to
grace
,
from
his
spiritual
deadnesse
and
strong
sensuality
;
upon
his
deathbed
(
I
say
)
when
he
hath
no
naturall
strength
,
and
as
little
spirituall
,
when
he
is
criminal
and
impotent
,
hardned
in
his
vice
,
and
soft
in
his
fears
,
full
of
passion
,
and
empty
of
wisdom
,
when
he
is
sick
and
amazed
,
and
timorous
and
confounded
,
and
impatient
,
and
extremely
miserable
.
And
now
when
any
of
you
is
tempted
to
commit
a
sin
,
remember
,
that
sin
will
ruine
you
unlesse
you
repent
of
it
.
*
But
this
(
you
say
)
is
no
news
,
and
so
far
from
affrighting
you
from
sin
,
that
(
God
knows
)
it
makes
men
sin
the
rather
.
For
therefore
they
venture
to
act
the
present
temptation
,
because
they
know
,
if
they
repent
,
God
will
forgive
them
;
and
therefore
they
resolve
upon
both
,
to
sin
now
,
and
to
repent
hereafter
.
Against
this
folly
I
shall
not
oppose
the
consideration
of
their
danger
,
and
that
they
neither
know
how
long
they
shall
live
,
nor
whether
they
shall
die
or
no
in
this
very
act
of
sinne
;
though
this
consideration
is
very
materiall
,
and
if
they
should
die
in
it
,
or
before
it
is
washed
off
,
they
perish
;
But
I
consider
these
things
.
1
That
he
that
resolves
to
sin
upon
a
resolution
to
repent
,
by
every
act
of
sin
,
makes
himself
more
uncapable
of
repenting
,
by
growing
more
in
love
with
sin
,
by
remembring
its
pleasures
,
by
serving
it
once
more
,
and
losing
one
degree
more
of
the
liberty
of
our
spirit
:
and
if
you
resolve
to
sin
now
,
because
it
is
pleasant
,
how
do
ye
know
that
your
appetite
will
alter
?
will
it
not
appear
pleasant
to
you
next
week
,
and
the
next
week
after
that
,
and
so
for
ever
?
And
still
you
sin
,
and
still
you
will
repent
;
that
is
,
you
will
repent
when
the
sin
can
please
you
no
longer
.
For
so
long
as
it
can
please
you
,
so
long
you
are
tempted
not
to
repent
,
as
well
as
now
to
act
the
sin
.
And
the
longer
you
lie
in
it
,
the
more
you
will
love
it
.
So
that
it
is
in
effect
to
say
;
I
love
my
sin
now
,
but
I
will
hereafter
hate
it
;
onely
I
will
act
it
a
while
longer
,
and
grow
more
in
love
with
it
,
and
then
I
will
repent
,
that
is
,
then
I
will
be
sure
to
hate
it
,
when
I
shal
most
love
it
.
2.
To
repent
signifies
to
be
sorrowful
,
to
be
ashamed
,
and
to
wish
it
had
never
been
done
.
And
then
see
the
folly
of
this
temptation
.
I
would
not
sin
,
but
that
I
hope
to
repent
of
it
,
that
is
,
I
would
not
do
this
thing
but
that
I
hope
to
be
sorrowful
for
doing
it
,
and
I
hope
to
come
to
shame
for
it
,
heartily
to
be
ashamed
of
my
doings
,
and
I
hope
to
be
in
that
condition
,
that
I
would
give
all
the
world
I
had
never
done
it
;
that
is
,
I
hope
to
feel
and
apprehend
an
evil
infinitely
greater
then
the
pleasures
of
my
sin
;
&
are
these
arguments
fit
to
move
a
man
to
sin
?
what
can
affright
a
man
from
it
,
if
these
invite
him
to
it
?
it
is
asifa
man
should
invite
one
to
be
a
partner
of
his
treason
by
telling
him
,
if
you
will
joyn
with
me
,
you
shal
have
all
these
effects
by
it
;
you
shall
be
hang'd
,
drawn
and
quarter'd
,
and
your
blood
shall
be
corrupted
,
and
your
estate
forfeited
,
and
you
shall
have
many
other
reasons
to
wish
you
had
never
done
it
:
He
that
should
use
this
Rhetorick
in
earnest
,
might
well
be
accounted
a
mad
man
:
This
is
to
scare
a
man
,
not
to
allure
him
,
and
so
is
the
other
when
we
understand
it
truely
.
3.
For
I
consider
,
He
that
repents
,
wishes
he
had
never
done
that
sin
.
Now
I
ask
,
does
he
wish
so
upon
reason
,
or
without
reason
?
Surely
,
if
he
may
when
he
hath
satisfied
his
lust
,
ask
God
pardon
,
and
be
admitted
upon
as
easie
termes
for
the
time
to
come
as
if
he
had
not
done
the
sin
,
he
hath
no
reason
to
be
sorrowful
,
or
wish
he
had
not
done
it
.
For
though
he
hath
done
it
,
and
pleased
himself
by
enjoying
the
pleasure
of
sin
for
that
season
,
yet
all
is
well
again
;
and
let
him
onely
be
carefull
now
,
and
there
is
no
hurt
done
,
his
pardon
is
certain
.
How
can
any
man
that
understands
the
reason
of
his
actions
and
passions
wish
,
that
he
had
never
done
that
sin
in
which
then
he
had
pleasure
,
and
now
he
feels
no
worse
inconvenience
.
But
he
that
truely
repents
,
wishes
,
and
would
give
all
the
world
he
had
never
done
it
.
Surely
then
his
present
condition
in
respect
of
his
past
sin
hath
some
very
great
evil
in
it
,
why
else
should
he
be
so
much
troubled
?
True
,
and
this
it
is
.
He
that
hath
committed
sins
after
baptisme
,
is
fallen
out
of
the
favour
of
God
,
is
tied
to
hard
duty
for
the
time
to
come
,
to
ory
vehemently
unto
God
,
to
call
night
and
day
for
pardon
,
to
be
in
great
fear
and
tremblings
of
heart
,
lest
God
should
never
forgive
him
,
lest
God
will
never
take
off
his
sentence
of
eternal
paines
,
and
in
this
fear
and
in
some
degrees
of
it
he
will
remain
all
the
dayes
of
his
life
,
and
if
he
hopes
to
be
quit
of
that
,
yet
he
knowes
not
how
many
degrees
of
Gods
anger
still
hang
over
his
head
;
how
many
sad
miseries
shall
afflict
,
and
burne
,
and
purifie
him
in
this
world
with
a
sharpnesse
so
poinant
as
to
divide
the
marrow
from
the
bones
;
and
for
these
reasons
,
a
considering
man
that
knows
what
it
is
to
repent
,
wishes
with
his
soul
,
he
had
never
sinned
;
and
therefore
grieves
in
proportion
to
his
former
crimes
,
and
present
misery
and
future
danger
.
And
now
,
suppose
that
you
can
repent
when
you
will
,
that
is
,
that
you
can
grieve
when
you
will
,
(
though
no
man
can
do
it
,
no
man
can
grieve
when
he
please
)
though
he
could
shed
tears
when
he
list
,
he
cannot
grieve
without
a
real
,
or
an
apprehended
infelicity
,
but
,
suppose
it
,
and
that
he
can
fear
when
he
please
,
and
that
he
can
love
when
he
please
,
or
what
he
please
;
that
is
,
suppose
a
man
to
be
able
to
say
to
his
palate
,
though
I
love
sweet
meats
,
yet
to
morrow
I
will
hate
and
loath
them
and
believe
them
bitter
and
distastful
things
;
suppose
(
I
say
)
all
these
impssibilties
,
yet
since
,
repentance
does
suppose
a
man
to
be
in
a
state
of
such
real
misery
that
he
hath
reason
to
curse
the
day
in
which
he
sinned
,
is
this
a
fit
argument
to
invite
a
man
,
that
is
in
his
wits
,
to
sin
?
to
sin
in
hope
of
repentance
?
as
if
dangers
of
falling
into
hell
,
and
fear
of
the
Divine
anger
,
and
many
degrees
of
the
Divine
judgements
,
and
a
lasting
sorrow
,
and
a
perpetual
labour
,
and
a
never
ceasing
trembling
,
and
a
troubled
conscience
and
a
sorrowful
spirit
were
fit
things
to
be
desired
or
hoped
for
.
The
sum
is
this
.
He
that
commits
sins
shall
perish
eternally
if
he
never
does
repent
.
And
if
he
does
repent
and
yet
untimely
,
he
is
not
the
better
;
and
if
he
does
not
repent
with
an
intire
,
a
perfect
and
complete
repentance
,
he
is
not
the
better
:
But
if
he
does
,
yet
repentance
is
a
duty
full
of
fears
and
sorrow
,
and
labour
;
a
vexation
to
the
spirit
an
asslictive
,
paenal
,
or
punitive
duty
,
a
duty
which
suffers
for
sin
,
and
labours
for
grace
,
which
abides
and
suffers
little
images
of
hell
in
the
way
to
heaven
;
and
though
it
be
the
onely
way
to
felicity
,
yet
it
is
beset
with
thorns
and
daggers
of
sufferance
,
and
with
rocks
and
mountains
of
duty
.
Let
no
man
therefore
dare
to
sin
upon
hopes
of
repentance
:
for
he
is
a
foole
and
a
hypocrite
,
that
now
chooses
and
approves
,
what
he
knows
hereafter
he
must
condemn
.
2.
The
second
generall
consideration
is
.
The
necessity
,
the
absolute
necessity
of
holy
living
.
God
hath
made
a
Covenant
with
us
,
that
we
must
give
up
our selves
,
bodies
and
souls
,
not
a
Rom.
12.
1.
dying
,
but
aliving
,
and
healthfull
sacrifice
.
He
hath
forgiven
all
our
old
sins
,
and
we
have
bargained
to
quit
them
,
from
the
time
that
we
first
come
to
Christ
,
and
give
our
names
to
him
;
and
to
keep
all
his
Cominandements
.
We
have
taken
the
Sacramentall
oath
,
like
that
of
the
old
Romane
Militia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
must
beleeve
,
and
obey
,
and
do
all
that
is
commanded
us
,
and
keep
our
station
,
and
fight
against
the
flesh
,
the
world
,
and
the
devil
,
not
to
throw
away
our
military
girdle
,
and
we
are
to
do
what
is
bidden
us
,
or
to
die
for
it
,
even
all
that
is
bidden
us
,
according
to
our
power
.
For
,
pretend
nor
,
that
Gods
Commandements
are
impossible
.
It
is
dishonourable
to
think
God
enjoyns
us
to
do
more
then
he
enables
us
to
do
;
and
it
is
a
contradiction
to
say
,
we
cannot
do
all
that
we
can
;
and
[
through
Christ
which
strengthens
me
,
I
can
do
all
things
,
saith
S.
Paul
,
]
however
,
we
can
do
to
the
utmost
of
our
strength
,
and
beyond
that
we
cannot
take
thought
;
impossibilities
enter
not
into
deliberation
,
but
according
to
our
abilities
,
and
naturall
powers
,
assisted
by
Gods
grace
,
so
God
hath
covenanted
with
us
to
live
a
holy
life
.
[
For
in
Christ
Jesus
nothing
avayleth
but
a
new
creature
,
nothing
but
faith
working
by
charity
,
nothing
but
keeping
the
Commandements
of
God
.
]
They
are
all
the
words
of
S.
Paul
before
quoted
;
to
which
he
addes
,
[
and
as
many
as
walk
according
to
this
rule
,
peace
be
on
them
and
mercy
.
]
This
is
the
Covenant
,
[
they
are
the
Israel
of
God
]
upon
those
peace
and
mercy
shall
abide
;
if
they
become
a
new
creature
,
wholly
transformed
in
the
image
of
their
minde
;
if
they
have
faith
,
and
this
faith
be
an
operative
working
faith
,
a
faith
that
produces
a
holy
life
,
a
faith
that
works
by
charity
;
if
they
keep
the
Commandements
of
God
,
then
they
are
within
the
Covenant
of
mercy
,
but
not
else
;
for
,
in
Christ
Jesus
nothing
else
avayleth
.
*
To
the
same
purpose
are
those
words
Hebr.
12.
14.
Follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord.
]
Peace
with
all
men
]
implies
both
justice
and
charity
,
without
which
it
is
impossible
to
preserve
peace
:
Holinesse
]
implies
all
our
duty
towards
God
,
universall
diligence
;
and
this
must
be
followed
,
that
is
,
pursued
with
diligence
,
in
a
lasting
course
of
life
and
exercise
,
and
without
this
,
we
shall
never
see
the
face
of
God
.
I
need
urge
no
more
authorities
to
this
purpose
;
these
two
are
as
certain
and
convincing
as
two
thousand
,
and
since
thus
much
is
actually
required
and
is
the
condition
of
the
Covenant
;
it
is
certain
that
sorrow
for
not
having
done
what
is
commanded
to
be
done
;
and
a
purpose
to
do
what
is
necessary
to
be
actually
performed
,
will
not
acquit
us
before
the
righteous
judgement
of
God
.
*
[
For
the
grace
of
God
hath
appeared
to
all
men
,
teaching
us
that
Tit.
2.
12.
denying
ungodlinesse
and
worldly
lusts
,
we
should
live
godly
,
justly
,
and
soberly
in
this
present
world
.
]
for
upon
these
termes
alone
we
must
[
look
for
the
blessed
hope
,
the
glorious
appearing
of
the
great
God
,
and
our
Saviour
Jesus
Christ
]
.
*
I
shall
no
longer
insist
upon
this
particular
,
but
onely
propound
it
to
your
consideration
,
To
what
purpose
are
all
those
Commandements
in
Scripture
,
of
every
page
almost
in
it
,
[
of
living
holily
,
and
according
to
the
Commandements
of
God
,
of
adorning
the
Gospel
of
God
,
of
walking
as
in
the
day
,
of
walking
in
light
,
of
pure
and
undefiled
religion
,
of
being
holy
as
God
is
holy
,
of
being
humble
and
meek
,
as
Christ
is
humble
,
of
putting
on
the
Lord
Jesus
,
of
living
a
spirituall
life
,
]
but
that
it
is
the
purpose
of
God
,
and
the
intention
and
designe
of
Christ
dying
for
us
,
and
the
Covenant
made
with
man
,
that
we
should
expect
heaven
upon
no
other
termes
in
the
world
,
but
of
a
holy
life
,
in
the
faith
and
obedience
of
the
Lord
Jesus
.
Now
if
a
vitious
person
,
when
he
comes
to
the
latter
end
of
his
dayes
,
one
that
hath
lived
a
wicked
,
ungodly
life
,
can
for
any
thing
he
can
do
upon
his
death-bed
,
be
said
to
live
a
holy
life
;
then
his
hopes
are
not
desperate
;
but
he
that
hopes
upon
this
onely
,
for
which
God
hath
made
him
no
promise
,
I
must
say
of
him
as
Galen
said
of
consumptive
persons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
more
they
hope
,
the
worse
they
are
;
and
the
relying
upon
such
hopes
is
an
approach
to
the
grave
,
and
a
sad
eternity
.
Peleos
&
Priami
transit
,
vel
Nestoris
aetas
&
fuerat
serum
jant
tibi
desinere
.
Eja
age
,
rumpe
moras
,
quo
te
spectabimus
usque
Dum
quid
sis
dubitas
,
jam
potes
esse
nihil
.
Mart.
l.
2.
ep.
64.
And
now
it
will
be
a
vain
question
to
ask
,
whether
or
no
God
cannot
save
a
dying
man
that
repents
after
a
vitious
life
?
For
it
is
true
,
God
can
do
it
if
he
please
;
and
he
can
raise
children
to
Abraham
out
of
the
stones
,
and
he
can
make
ten
thousand
worlds
if
he
sees
good
,
and
he
can
do
what
he
list
,
and
he
can
save
an
ill
living
man
though
he
never
repent
at
all
,
so
much
as
upon
his
death-bed
.
All
this
he
can
do
;
but
Gods
power
is
no
ingredient
into
this
question
:
we
are
never
the
better
that
God
can
do
it
,
unlesse
he
also
will
;
and
whether
he
will
,
or
no
,
we
are
to
learn
from
himself
,
and
what
he
hath
declared
to
be
his
will
in
holy
Scripture
.
Nay
since
God
hath
said
,
that
without
actuall
holinesse
no
man
shall
see
God
,
God
by
his
own
will
hath
restrained
his
power
,
and
though
absolutely
he
can
do
all
things
,
yet
he
cannot
do
against
his
own
word
.
*
And
indeed
the
rewards
of
heaven
are
so
great
and
glorious
,
and
Christs
burden
is
so
light
,
his
yoke
is
so
easie
,
that
it
is
a
shamelesse
impudence
to
expect
so
great
glories
at
a
lesse
rate
then
so
little
a
service
,
at
a
lower
rate
then
a
holy
life
.
It
cost
the
Eternall
Son
of
God
his
life
blood
to
obtain
heaven
for
us
upon
that
condition
,
and
who
then
shall
die
again
for
us
,
to
get
heaven
for
us
upon
easier
conditions
.
What
would
you
do
if
God
should
command
you
to
kill
your
eldest
son
?
or
to
work
in
the
mines
for
a
thousand
yeers
together
?
or
to
fast
all
thy
life
time
with
bread
and
water
?
were
not
heaven
a
great
bargain
even
after
all
this
?
and
when
God
requires
nothing
of
us
but
to
live
soberly
,
justly
,
and
godly
,
(
which
very
things
of
themselves
,
to
man
are
a
very
great
felicity
,
and
necessary
to
his
present
well-being
)
shall
we
think
this
to
be
a
load
,
and
an
unsufferable
burden
?
and
that
heaven
is
so
little
a
purchase
at
that
price
,
that
God
in
meer
justice
will
take
a
death-bed
sigh
or
groan
,
and
a
few
unprofitable
tears
and
promises
in
exchange
for
all
our
duty
?
Strange
it
should
be
so
:
but
stranger
that
any
man
should
rely
upon
such
a
vanity
,
when
from
Gods
word
he
hath
nothing
to
warrant
such
a
confidence
.
But
these
men
do
like
the
Tyrant
Dionysius
,
who
stole
from
Apollo
his
golden
cloak
,
and
gave
him
a
cloak
of
Arcadian
home-spun
,
saying
that
this
was
lighter
in
summer
,
and
warmer
in
winter
.
These
men
sacrilegiously
rob
God
of
the
service
of
all
their
golden
dayes
,
and
serve
him
in
their
hoary
head
,
in
their
furs
and
grave
clothes
;
and
pretend
that
this
late
service
is
more
agreeable
to
the
Divine
mercy
on
one
side
,
and
humane
infirmity
on
the
other
,
and
so
dispute
themselves
into
an
irrecoverable
condition
,
having
no
other
ground
to
rely
upon
a
death-bed
,
or
late-begun-repentance
,
but
because
they
resolve
to
enjoy
the
pleasures
of
sin
,
and
for
heaven
,
they
will
put
that
to
the
venture
of
an
after-game
.
These
men
sow
in
the
flesh
,
and
would
reap
in
the
spirit
,
live
to
the
Devil
,
and
die
to
God
,
and
therefore
it
is
but
just
in
God
that
their
hopes
should
be
desperate
,
and
their
craft
be
folly
,
and
their
condition
be
,
the
unexpected
,
unfeared
inheritance
of
an
eternall
sorrow
.
Lastly
.
Our
last
inquiry
is
into
the
time
,
the
last
or
latest
time
of
beginning
our
repentance
.
Must
a
man
repent
a
yeer
,
or
two
,
3.
or
seven
yeers
,
or
ten
,
or
twenty
before
his
death
?
or
what
is
the
last
period
after
which
all
repentance
will
be
untimely
and
ineffectuall
?
To
this
captious
question
I
have
many
things
to
oppose
.
1.
We
have
entred
into
covenant
with
God
,
to
serve
him
from
the
day
of
our
Baptisme
to
the
day
of
our
death
.
He
hath
[
sworn
Luke
1.
74.
this
oath
to
us
,
that
he
would
grant
unto
us
,
that
we
being
delivered
from
fear
of
our
enemies
,
might
serve
him
without
fear
in
holinesse
and
righteousnesse
before
him
[
all
the
dayes
of
our
life
]
.
Now
although
God
will
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
forget
our
infirmities
,
but
passe
by
the
weaknesses
of
an
honest
,
a
watchfull
,
&
industrious
person
;
yet
the
Covenant
he
makes
with
us
is
from
the
day
of
our
first
voluntary
profession
,
to
our
grave
:
and
according
as
we
by
sins
retire
from
our
first
undertaking
;
so
our
condition
is
insecure
:
there
is
no
other
Covenant
made
with
us
,
no
new
beginnings
of
another
period
;
but
if
we
be
returned
,
and
sin
be
cancelled
,
and
grace
be
actually
obtained
;
then
we
are
in
the
first
condition
of
pardon
;
but
because
it
is
uncertain
when
a
man
can
have
masterd
his
vices
,
and
obtain'd
the
graces
,
therefore
no
man
can
tell
any
set
time
when
he
must
begin
.
2.
Scripture
describing
the
duty
of
repenting
sinners
,
names
no
other
time
but
[
to
day
.
To
day
if
ye
will
hear
his
voyce
harden
not
your
hearts
.
3.
The
duty
of
a
Christian
is
described
in
Scripture
,
to
be
such
as
requires
length
of
time
,
and
a
continued
industry
.
[
Let
us
run
with
patience
the
●ace
,
that
is
set
before
us
.
]
and
[
Consider
Hebr.
12.
1.
Ver.
3.
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
ye
be
wearied
,
and
faint
in
your
mindes
.
]
So
great
a
preparation
is
not
for
the
agony
and
contention
of
an
hour
,
or
a
day
,
or
a
week
,
but
for
the
whole
life
of
a
Christian
,
or
for
great
parts
of
its
abode
.
4.
There
is
a
certain
period
and
time
set
for
our
repentance
,
and
beyond
that
all
our
industry
is
ineffectuall
.
There
is
a
day
of
visitation
,
our
own
day
,
and
there
is
a
day
of
visitation
,
that
is
Gods
day
.
This
appeared
in
the
case
of
Jerusalem
.
[
O
Jerusalem
,
Jerusalem
,
if
thou
hadst
known
the
time
of
thy
visitation
,
at
least
in
this
thy
day
.
]
Well!
they
neglected
it
,
and
then
there
was
a
time
of
Gods
visitation
which
was
his
day
;
called
in
Scripture
,
[
the
day
of
the
Lord
]
and
because
they
had
neglected
their
own
day
,
they
fell
into
inevitable
ruine
:
No
repentance
could
have
prevented
their
finall
ruine
.
And
this
which
was
true
in
a
Nation
,
is
also
clearly
affirmed
true
in
the
case
of
single
persons
.
[
Look
diligently
lest
any
fail
of
the
grace
of
God
,
lest
there
be
any
person
among
you
as
Esau
,
Heb.
12.
15.
who
sold
his
birth-right
,
and
afterwards
when
he
would
have
inherited
the
blessing
,
he
was
rejected
,
for
he
found
no
place
for
his
repentance
though
he
sought
it
carefully
with
tears
.
]
Esau
had
time
enough
to
repent
his
bargain
as
long
as
he
lived
;
he
wept
sorely
for
his
folly
,
and
carefulnesse
sate
heavy
upon
his
soul
,
and
yet
he
was
not
heard
,
nor
his
repentance
accepted
;
for
the
time
was
past
:
And
[
take
heed
]
saith
the
Apostle
,
lest
it
come
to
passe
to
any
of
you
to
be
in
the
same
case
.
Now
if
ever
there
be
a
time
in
which
repentance
is
too
late
,
it
must
be
the
time
of
our
death-bed
,
and
the
last
time
of
our
life
:
And
after
a
man
is
fallen
into
the
displeasure
of
Almighty
God
,
the
longer
he
lies
in
his
sin
without
repentance
and
emendation
,
the
greater
is
his
danger
,
and
the
more
of
his
allowed
time
is
spent
,
and
no
man
can
antecedently
,
or
before-hand
,
be
sure
that
the
time
of
his
repentance
is
not
past
;
and
those
who
neglect
the
call
of
God
,
and
refuse
to
hear
him
call
in
the
day
of
grace
,
God
will
laugh
at
them
when
their
calamity
comes
:
they
shall
call
,
and
the
Lord
shall
not
hear
them
.
*
And
this
was
the
case
of
the
five
foolish
virgins
when
the
arrest
of
death
surprized
them
:
they
discovered
their
want
of
oil
,
they
were
troubled
at
it
,
they
beg'd
oil
,
they
were
refused
,
they
did
something
towards
the
proouring
of
the
oil
of
grace
,
(
for
they
went
out
to
buy
oil
)
and
after
all
this
stir
the
bridegroom
came
before
they
had
finished
their
journey
,
and
they
were
shut
out
from
the
communion
of
the
bridegrooms
joyes
.
Therefore
concerning
the
time
of
beginning
to
repent
,
no
man
is
certain
but
he
that
hath
done
his
work
.
Mortem
venientem
nemo
hilaris
excipit
nisi
qui
se
ad
eam
diù
composuerat
,
said
Seneca
.
He
onely
dies
cheerfully
who
stood
waiting
for
death
in
a
ready
dresse
Epist.
30.
of
a
long
preceding
preparation
.
He
that
repents
to
day
,
repents
late
enough
that
he
did
not
begin
yesterday
:
But
he
that
puts
it
off
till
to
morrow
is
vain
and
miserable
.
—
hodiè
tam
posthume
vivere
serum
est
Ille
sapit
quisquis
posthume
vixit
heri
.
Martial
.
l.
2.
ep
90.
Well!
but
what
will
you
have
a
man
do
that
hath
lived
wickedly
,
and
is
now
cast
upon
his
death-bed
?
shall
this
man
despair
,
and
neglect
all
the
actions
of
piety
,
and
the
instruments
of
restitution
in
his
sicknesse
?
No.
God
forbid
.
Let
him
do
what
he
can
then
;
It
is
certain
it
will
be
little
enough
:
for
all
those
short
gleames
of
piety
,
and
flashes
of
lightning
will
help
towards
the
alleviating
some
degrees
of
misery
;
and
if
the
man
recovers
,
they
are
good
beginnings
of
a
renewed
piety
:
and
Ahabs
tears
and
humiliation
,
though
it
went
no
further
,
had
a
proportion
of
a
reward
,
though
nothing
to
the
portions
of
eternity
.
So
that
he
that
sayes
,
it
is
every
day
necessary
to
repent
,
cannot
be
supposed
to
discourage
the
piety
of
any
day
:
a
death-bed
piety
,
when
things
are
come
to
that
sad
condition
may
have
many
good
purposes
:
therefore
even
then
neglect
nothing
that
can
be
done
.
Well!
But
shall
such
persons
despair
of
salvation
?
To
them
I
shall
onely
return
this
.
That
they
are
to
consider
the
conditions
which
on
one
side
God
requires
of
us
,
and
on
the
other
side
,
whether
they
have
done
accordingly
?
Let
them
consider
upon
what
termes
God
hath
promised
salvation
,
and
whether
they
have
made
themselves
capable
by
performing
their
part
of
the
obligation
.
If
they
have
not
,
I
must
tell
them
,
that
,
not
to
hope
where
God
hath
made
no
promise
,
is
not
the
sin
of
despair
,
but
the
misery
of
despair
.
A
man
hath
no
ground
to
hope
that
ever
he
shall
be
made
an
Angel
,
and
yet
,
that
not
hoping
,
is
not
to
be
called
,
despair
:
and
no
man
can
hope
for
heaven
without
repentance
;
And
for
such
a
man
to
despair
,
is
not
the
sin
,
but
the
misery
.
If
such
persons
have
a
promise
of
heaven
,
let
them
shew
it
,
and
hope
it
,
and
enjoy
it
;
if
they
have
no
promise
,
they
must
thank
themselves
,
for
bringing
themselves
into
a
condition
without
the
Covenant
,
without
a
promise
,
hopelesse
and
miserable
.
But
will
not
trusting
in
the
merits
of
Jesus
Christ
save
such
a
man
?
For
that
we
must
be
tried
by
the
word
of
God
:
In
which
there
is
no
contract
at
all
made
with
a
dying
person
that
hath
lived
in
Name
a
Christian
,
in
practise
a
Heathen
:
and
we
shall
dishonour
the
sufferings
and
redemption
of
our
blessed
Saviour
,
if
we
make
them
to
be
a
Umbrello
to
shelter
our
impious
and
ungodly
living
.
But
that
no
such
person
may
after
a
wicked
life
repose
himself
in
his
deathbed
upon
Christs
merits
,
observe
but
these
two
places
of
scripture
[
Our
Saviour
●esus
Christ
who
gave
himself
for
us
]
what
Titus
.
2.
14.
to
do
?
that
we
might
live
as
we
list
?
and
hope
to
be
saved
by
his
merits
?
No
But
[
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
zealous
of
good
works
.
These
things
speak
and
exhort
,
]
saith
Saint
Paul
.
But
more
plainly
yet
,
in
S.
Peter
[
Christ
bare
our
sins
in
his
own
body
on
the
tree
.
]
To
what
1
Pet.
2
24.
end
?
[
that
we
being
dead
unto
sin
should
live
unto
righteousnesse
.
]
since
therefore
our
living
a
holy
life
is
the
end
of
Christs
dying
that
sad
and
holy
death
for
us
,
he
that
trusts
on
it
to
evil
purposes
,
and
to
excuse
his
vicious
life
,
does
(
as
much
as
lies
in
him
)
make
void
the
very
purpose
and
designe
of
Christs
passion
,
and
dishonours
the
blood
of
the
everlasting
covenant
:
which
covenant
was
confirmed
by
the
blood
of
Christ
:
but
as
it
brought
peace
from
God
,
so
it
requires
a
holy
life
from
us
.
But
why
may
not
we
be
saved
as
well
as
the
thief
upon
the
crosse
?
even
because
our
case
is
nothing
alike
.
When
Christ
dies
See!
se
of
Jesus
Disc.
of
Repentance
.
part
2.
once
more
for
us
,
we
may
look
for
such
another
instance
;
not
till
then
.
But
this
thiefe
did
but
then
come
to
Christ
;
he
knew
him
not
before
;
and
his
case
was
as
if
a
Turk
or
heathen
should
be
converted
to
Christianity
,
and
be
baptized
,
and
enter
newly
into
the
Covenant
upon
his
deathbed
.
Then
God
pardons
all
his
sins
;
and
so
God
does
to
Christians
when
they
are
baptized
,
or
first
give
up
their
names
to
Christ
by
a
voluntarie
confirmation
of
their
baptismal
vow
:
but
when
they
have
once
entred
into
the
Covenant
,
they
must
performe
what
they
promise
,
and
to
what
they
are
obliged
.
The
thief
had
made
no
contract
with
God
in
Jesus
Christ
,
and
therefore
failed
of
none
;
onely
the
defaillances
of
the
state
of
ignorance
Christ
paid
for
at
the
thiefes
admission
.
But
we
that
have
made
a
covenant
with
God
in
baptisme
,
and
failed
of
it
all
our
dayes
,
and
then
returne
at
night
,
when
we
cannot
work
;
have
nothing
to
plead
for
our selves
,
because
we
have
made
all
that
to
be
uselesse
to
us
which
God
with
so
much
mercy
and
miraculous
wisdom
,
gave
us
to
secure
our
interest
,
and
hopes
of
heaven
.
And
therefore
let
no
Christian
man
who
hath
covenanted
with
God
to
give
him
the
service
of
his
life
,
think
that
God
will
be
answered
with
the
sighs
and
prayers
of
a
dying
man
;
for
all
that
great
obligation
which
lies
upon
us
cannot
be
transacted
in
an
instant
,
when
we
have
loaded
our
souls
with
sin
,
and
made
them
empty
of
vertue
;
we
cannot
so
soon
grow
up
to
a
perfect
man
in
Christ
Jesus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
cannot
have
an
apple
,
or
a
cherry
,
but
you
must
stay
its
proper
periods
,
and
let
it
blossom
and
knot
,
Arrian
.
Epictet
l.
1.
c.
15.
and
grow
and
ripen
,
[
and
in
due
season
we
shall
reap
if
we
faint
not
]
(
saith
the
Apostle
)
far
much
lesse
may
we
expect
that
the
fruits
of
repentance
,
and
the
issues
and
degrees
of
holinesse
shall
be
gathered
in
a
few
dayes
or
houres
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
you
must
not
expect
such
fruits
in
a
little
time
,
nor
with
little
labour
.
Suffer
therefore
not
your selves
to
be
deceived
by
false
principles
,
and
vain
confidences
;
for
no
man
can
in
a
moment
root
out
the
long
contracted
habits
of
vice
,
nor
upon
his
deathbed
make
use
of
all
that
variety
of
preventing
,
accompanying
and
persevering
grace
,
which
God
gave
to
man
in
mercy
;
because
man
would
need
it
all
,
because
without
it
he
could
not
be
saved
;
nor
upon
his
death-bed
can
he
exercise
the
duty
of
mortification
;
nor
cure
his
drunkennesse
then
,
nor
his
lust
,
by
any
act
of
Christian
discipline
;
nor
run
with
patience
;
nor
resist
unto
blood
;
nor
endure
with
long
sufferance
;
but
he
can
pray
,
and
groan
,
and
call
to
God
,
and
resolve
to
live
well
when
he
is
dying
;
but
this
is
but
just
as
the
Nobles
of
Xerxes
,
when
in
a
storm
they
were
to
lighten
the
ship
to
preserve
their
Kings
life
,
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
did
their
obeysance
,
and
leaped
into
the
sea
:
so
(
I
fear
)
doe
these
men
,
pray
and
mourn
,
and
worship
and
so
leap
overboard
into
an
ocean
of
eternal
and
into
lerable
calamity
.
From
which
God
deliver
us
,
and
all
faithful
people
.
Hunc
volo
laudari
qui
sine
morte
potest
.
Mart.
ep.
l.
1.
Vivere
quod
propero
pauper
,
nec
inutilis
annis
Da
veniam
,
proper
at
vivere
nemo
satis
.
Differat
hoc
,
patrios
optat
qui
vincere
census
Atriaqueimmodicis
arctat
imaginibus
.
Mart.
l.
2.
ep.
90.
Sermon
.
VII
.
THE
DECEITFVLNESSE
Of
the
HEART
.
17.
Jeremy
9.
The
heart
is
deceitful
above
all
things
,
and
desperatly
wicked
;
who
can
know
it
?
FOlly
and
subtiltie
divide
the
greatest
part
of
mankinde
,
and
there
is
no
other
difference
but
this
,
that
some
are
crafty
enough
to
deceive
;
Others
foolish
enough
to
be
cozened
and
abused
:
And
yet
the
scales
also
turn
,
for
they
that
are
the
most
craftie
to
cozen
others
,
are
the
veriest
Fools
and
most
of
all
abused
themselves
.
They
rob
their
neighbour
of
his
mony
,
and
loose
their
own
innocency
;
they
disturb
his
rest
,
and
vex
their
own
Conscience
;
they
throw
him
into
prison
,
and
themselves
into
Hell
;
they
make
poverty
to
be
their
brothers
portion
,
and
damnation
to
be
their
own
.
Man
entred
into
the
world
first
alone
;
but
as
soon
as
he
met
with
one
companion
,
he
met
with
three
to
cozen
him
;
The
Serpent
,
and
Eve
,
and
himself
,
all
joyned
;
first
to
make
him
a
foole
,
and
to
deceive
him
,
and
then
to
make
him
miserable
.
But
he
first
cozened
himself
,
giving
himself
up
to
believe
a
lie
,
and
being
desirous
to
listen
to
the
whispers
of
a
tempting
spirit
,
he
sinned
,
before
he
fell
,
that
is
,
he
had
within
him
a
false
understanding
and
a
depraved
will
,
and
these
were
the
Parents
of
his
disobedience
,
and
this
was
the
parent
of
his
infelicity
,
and
a
great
occasion
of
ours
.
And
then
it
was
that
he
entred
for
himself
and
his
posterity
into
the
condition
of
an
ignorant
,
credulous
,
easie
,
wilful
,
passionate
,
and
impotent
person
;
apt
to
be
abused
,
and
so
loving
to
have
it
so
,
that
if
no
body
else
will
abuse
him
,
he
will
be
sure
to
abuse
himself
,
by
ignorance
and
evil
principles
,
being
open
to
an
enemy
,
and
by
wilfulnesse
and
Sensuality
,
doing
to
himself
the
most
unpardonable
injuries
in
the
whole
world
.
So
that
the
condition
of
Man
,
in
the
rudenesses
and
first
lines
of
its
visage
,
seemes
very
miserable
,
deformed
,
and
accursed
.
For
a
man
is
helplesse
and
vain
;
of
a
condition
so
exposed
to
calamity
,
that
a
raisin
is
able
to
kill
him
;
any
trooper
out
of
the
Egyptian
army
,
a
flie
can
do
it
,
when
it
goes
on
Gods
errand
;
the
most
contemptible
accident
can
destroy
him
,
the
smallest
chance
affright
him
,
every
future
contingency
,
when
but
considered
as
possible
,
can
amaze
him
;
and
he
is
incompass'd
with
potent
and
malicious
enemies
,
subtle
and
implacable
:
what
shall
this
poor
helplesse
thing
do
?
trust
in
God
?
Him
he
hath
offended
,
and
he
fears
him
as
an
enemy
;
and
God
knows
,
if
we
look
onely
on
our selves
,
and
our
own
demerits
,
we
have
to
much
reason
so
to
doe
.
Shall
he
rely
upon
Princes
?
God
help
poor
Kings
:
they
rely
upon
their
Subjects
,
they
fight
with
their
swords
,
levy
forces
with
their
money
,
consult
with
their
Counsels
,
hear
with
their
ears
,
and
are
strong
onely
in
their
union
,
and
many
times
they
use
all
these
things
against
them
;
but
however
,
they
can
do
nothing
without
them
while
they
live
and
yet
if
ever
they
can
die
,
they
are
not
to
be
trusted
to
.
Now
Kings
and
Princes
die
so
sadly
and
not
criously
;
that
it
was
used
for
a
proverbe
in
holy
scripture
,
ye
shall
die
like
men
,
and
fall
like
one
of
the
Princes
.
Who
then
shall
we
trust
in
?
in
our
Friend
?
Poorman
!
he
may
help
thee
in
one
thing
,
and
need
thee
in
ten
;
he
may
pull
thee
out
of
the
ditch
,
and
his
foot
may
slip
and
fal
into
it
himself
;
he
gives
thee
counsel
to
choose
a
wife
,
and
himself
is
to
seek
how
prudently
to
choose
his
religion
;
he
counsels
thee
to
abstain
from
a
duel
,
and
yet
slayes
his
own
soul
with
drinking
,
like
a
person
void
of
all
understanding
he
is
willing
enough
to
preserve
thy
interest
,
and
is
very
carelesse
of
his
own
:
for
he
does
highly
despise
to
betray
or
to
be
false
to
thee
,
and
in
the
mean
time
is
not
his
own
friend
,
and
is
false
to
God
,
and
then
his
friendship
may
be
useful
to
thee
in
some
circumstances
of
fortune
;
but
no
security
to
thy
condition
.
But
what
then
?
shall
we
relie
upon
our
patron
,
like
the
Roman
Clients
,
who
waited
hourly
upon
their
persons
,
and
daily
upon
their
baskets
,
and
nightly
upon
their
lusts
,
and
married
their
friendships
,
and
contracted
also
their
hatred
and
quarrels
;
This
is
a
confidence
will
deceive
us
.
For
they
may
lay
us
by
,
justly
or
unjustly
,
they
may
grow
weary
of
doing
benefits
,
or
their
fortunes
may
change
or
they
may
be
charitable
in
their
gifts
and
burthensom
in
their
offices
;
able
to
feed
you
,
but
unable
to
counsel
you
;
or
your
need
may
be
longer
then
their
kindnesses
,
or
such
in
which
they
can
give
you
no
assistance
;
and
indeed
generally
it
is
so
in
all
the
instances
of
men
:
we
have
a
friend
that
is
wise
;
but
I
need
not
his
counsel
,
but
his
meat
;
or
my
patron
is
bountiful
in
his
largesses
,
but
I
am
troubled
with
a
sad
spirit
;
and
money
and
presents
do
me
no
more
ease
,
then
perfumes
do
to
a
broken
arme
:
we
seek
life
of
a
Physician
that
dies
,
and
go
to
him
for
health
,
who
cannot
cure
his
own
breath
,
or
gowt
;
and
so
become
vain
in
our
imaginations
,
abused
in
our
hopes
,
restlesse
in
our
passions
,
impatient
in
our
calamity
,
unsupported
in
our
need
,
exposed
to
enemies
,
wandring
and
wilde
,
without
counsel
and
without
remedy
.
At
last
after
the
infatuating
and
deceiving
all
our
confidences
without
,
we
have
nothing
left
us
,
but
to
return
home
,
and
dwell
within
our selves
:
for
we
have
a
sufficient
stock
of
self-love
,
that
we
may
be
confident
of
our
own
affections
,
we
may
trust
our selves
surely
;
for
what
we
want
in
skill
,
we
shall
make
up
in
diligence
,
and
our
industry
shall
supply
the
want
of
other
circumstances
:
and
no
man
vnderstands
my
own
case
so
well
as
I
do
my self
,
and
no
man
will
judge
so
faithfully
as
I
shall
do
for
my self
;
for
I
am
most
concern'd
not
to
abuse
my self
;
and
if
I
do
,
I
shall
be
the
loser
,
and
therefore
may
best
rely
upon
my self
Alas
!
and
God
help
us
!
we
shall
finde
it
to
be
no
such
matter
:
For
we
neither
love
our selves
well
,
nor
understand
our
own
case
,
we
are
partial
in
our
own
questions
,
deceived
in
our
sentences
,
carelesse
of
our
interests
,
and
the
most
false
,
perfidious
creatures
to
our selves
in
the
whole
world
:
even
the
Heart
of
a
man
a
mans
own
heart
is
deceitful
above
all
things
,
and
desperately
wicked
,
who
can
know
it
?
And
who
can
choose
but
know
it
?
And
there
is
no
greater
argument
of
the
deceitfulnesse
of
our
Hearts
,
then
this
,
that
no
man
can
know
it
all
;
it
cosens
us
in
the
very
number
of
its
cosenage
:
But
yet
we
can
reduce
it
all
to
two
heads
.
We
say
concerning
a
false
man
,
trust
him
not
for
he
will
deceive
you
,
and
we
say
concerning
a
weak
and
broken
staffe
,
lean
not
upon
it
,
for
that
will
also
deceive
you
.
The
man
deceives
because
he
is
false
,
and
the
staffe
because
it
is
weak
,
and
the
heart
because
it
is
both
.
So
that
it
is
deceitful
above
all
things
,
that
is
,
failing
and
disabled
to
support
us
in
many
things
;
but
in
other
things
where
it
can
,
it
is
false
and
desperately
wicked
.
The
first
sort
of
deceitfulnesse
is
its
calamitie
,
and
the
second
is
its
iniquity
,
and
that
is
the
worst
Calamitie
of
the
two
.
1.
The
heart
is
deceitfull
in
its
strength
;
and
when
we
have
the
groweth
of
a
Man
,
we
have
the
weaknesses
of
a
childe
:
nay
more
yet
,
and
it
is
a
sad
consideration
,
the
more
we
are
in
age
,
the
weaker
in
our
courage
.
It
appears
in
the
heats
and
forwardnesses
of
new
converts
,
which
are
like
to
the
great
emissions
of
Lightning
,
or
like
huge
fires
,
which
flame
and
burn
without
measure
,
even
all
that
they
can
;
till
from
flames
they
descend
to
still
fires
,
from
thence
to
smoak
,
from
smoak
to
embers
,
from
thence
to
ashes
;
cold
and
pale
,
like
ghosts
,
or
the
phantastick
images
of
Death
.
And
the
primitive
Church
were
zealous
in
their
Religion
up
to
the
degree
of
Cherubins
,
and
would
run
as
greedily
to
the
sword
of
the
hangman
,
to
die
for
the
cause
of
God
,
as
we
do
now
to
the
greatest
joy
and
entertainment
of
a
Christian
spirit
,
even
to
the
receiving
of
the
holy
Sacrament
.
A
man
would
think
it
reasonable
that
the
first
infancy
of
Christianity
should
,
according
to
the
nature
of
first
beginnings
,
have
been
remisse
,
gentle
,
and
unactive
,
and
that
according
us
the
object
or
evidence
of
faith
grew
,
which
in
every
Age
hath
a
great
degree
of
Argument
superadded
to
its
confirmation
;
so
should
the
habit
also
and
the
grace
,
the
longer
it
lasts
&
the
more
obiections
it
runs
through
,
it
still
should
shew
a
brighter
and
more
certain
light
to
discover
the
divinity
of
its
principle
;
and
that
after
the
more
examples
,
and
new
accidents
and
strangenesses
of
providence
,
and
daily
experience
,
and
the
multitude
of
miracles
,
still
the
Christian
should
grow
more
certain
in
his
faith
,
more
refreshed
in
his
hope
,
and
warm
in
his
charity
;
the
very
nature
of
these
graces
increasing
and
swelling
upon
the
very
nourishment
of
experience
,
and
the
multiplication
of
their
own
acts
.
And
yet
because
the
heart
of
man
is
false
,
it
suffers
the
fires
of
the
Altar
to
go
out
,
and
the
flames
lessen
by
the
multitude
of
fuel
.
But
indeed
it
is
because
we
put
on
strange
fire
,
&
put
out
the
fire
upon
our
hearths
by
letting
in
a
glaring
Sun
beam
,
the
fire
of
lust
;
or
the
heates
of
an
angry
spirit
,
to
quench
the
fires
of
God
,
and
suppresse
the
sweet
cloud
of
incense
.
The
heart
of
man
hath
not
strength
enough
to
think
one
good
thought
of
itself
,
it
cannot
command
its
own
attention
to
a
prayer
of
ten
lines
long
;
but
before
its
end
it
shall
wander
after
some
thing
that
is
to
no
purpose
:
and
no
wonder
then
that
it
grows
weary
of
a
holy
religion
,
which
consists
of
so
many
parts
as
make
the
businesse
of
a
whole
life
.
And
there
is
no
greater
argument
in
the
world
of
our
spiritual
weaknesse
and
falsnesse
of
our
hearts
in
the
matters
of
religion
,
then
the
backwardnesse
which
most
men
have
alwayes
,
and
all
men
have
somtimes
to
say
their
prayers
:
so
weary
of
their
length
,
so
glad
when
they
are
done
,
so
wittie
to
excuse
and
frustrate
an
opportunity
;
and
yet
there
is
no
manner
of
trouble
in
the
duty
,
no
wearinesse
of
bones
,
no
violent
labours
;
nothing
but
begging
a
blessing
,
and
receiving
it
;
nothing
but
doing
our selves
the
greatest
honour
of
speaking
to
the
greatest
person
,
and
greatest
king
of
the
world
;
and
that
we
should
be
unwilling
to
do
this
,
so
unable
to
continue
in
it
,
so
backward
to
return
to
it
;
so
without
gust
and
relish
in
the
doing
it
,
can
have
no
visible
reason
in
the
nature
of
the
thing
,
but
something
within
us
,
a
strange
sicknesse
in
the
heart
,
a
spiritual
nauseating
or
loathing
of
Manna
,
something
that
hath
no
name
,
but
we
are
sure
it
comes
from
a
weake
,
a
faint
,
and
false
heart
.
And
yet
this
weak
heart
is
strong
in
passions
,
violent
in
desires
,
unresistable
in
its
appetites
,
impatient
in
its
lust
,
furious
in
anger
;
here
are
strengths
enough
,
one
would
think
:
But
so
have
I
seen
a
man
in
a
feaver
,
sick
and
distempered
,
unable
to
walk
,
lesse
able
to
speak
sence
,
or
to
do
an
act
of
counsel
;
and
yet
when
his
feaver
hath
boild
up
to
a
delirium
,
he
was
strong
enough
to
beat
his
nurse
keeper
and
his
doctor
too
;
and
to
resist
the
loving
violence
of
all
his
friends
,
who
would
faine
binde
him
down
to
reason
and
his
bed
:
And
yet
we
still
say
he
is
weak
and
sick
to
death
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
these
strengths
of
madnesse
are
not
health
,
but
furiousnesse
and
disease
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Arriart
.
It
is
weaknesse
another
way
;
And
so
are
the
strengths
of
a
mans
heart
;
they
are
fetters
and
manacles
;
strong
,
but
they
are
the
cordage
of
imprisonment
,
so
strong
,
that
the
heart
is
not
able
to
stir
.
And
yet
it
cannot
but
be
a
huge
sadnesse
,
that
the
heart
shall
pursue
a
temporal
interest
with
wit
and
diligence
,
and
an
unwearied
industry
,
and
shall
not
have
strength
enough
in
a
matter
that
concerns
its
Eternal
interest
to
answer
one
obiection
,
to
resist
one
assault
,
to
defeate
one
art
of
the
divel
;
but
shall
certainly
and
infallibly
fall
when
ever
it
is
tempted
to
a
pleasure
.
This
,
if
it
be
examined
,
will
prove
to
be
a
deceit
indeed
,
a
pretence
,
rather
then
true
upon
a
just
cause
,
that
is
,
it
is
not
a
natural
,
but
a
moral
&
a
vicious
weaknesse
;
and
we
may
try
it
in
one
or
two
familiar
instances
.
One
of
the
great
strengths
,
shall
I
call
it
?
or
weaknesses
of
the
heart
is
,
that
it
is
strong
,
violent
and
passionate
in
its
lusts
,
and
weak
and
deceitful
to
resist
any
.
Tell
the
tempted
person
,
that
if
he
act
his
lust
,
he
dishonours
his
body
,
makes
himself
a
servant
to
follie
,
and
one
flesh
with
a
harlot
,
he
defiles
the
Temple
of
God
,
and
him
that
defiles
a
Temple
will
God
destroy
:
Tell
him
that
the
Angels
who
love
to
be
present
in
the
nastinesse
and
filth
of
prisons
,
that
they
may
comfort
and
assist
chast
souls
,
and
holy
persons
there
abiding
yet
they
are
impatient
to
behold
or
come
neer
the
filthynesse
of
a
lustful
person
:
Tell
him
,
that
this
sin
is
so
ugly
,
that
the
divels
,
who
are
spirits
,
yet
they
delight
to
counterfeit
the
acting
of
this
crime
,
and
descend
unto
the
daughters
or
sons
of
men
,
that
they
may
rather
lose
their
natures
,
then
not
help
to
set
a
lust
forward
:
Tell
them
these
and
ten
thousand
things
more
;
you
move
them
no
more
,
then
if
you
should
read
one
of
Tullies
orations
to
a
mule
;
for
the
truth
is
,
they
have
no
power
to
resist
it
,
much
lesse
to
master
it
,
their
heart
fails
them
when
they
meet
their
Mistresse
;
and
they
are
driven
like
a
fool
to
the
stocks
,
or
a
Bull
to
the
slaughter-house
:
And
yet
their
heart
deceives
them
;
not
because
it
cannot
resist
the
temptation
,
but
because
it
will
not
go
about
it
:
For
it
is
certain
,
the
heart
can
,
if
it
list
:
For
let
a
Boy
enter
into
your
chamber
of
pleasure
,
and
discover
your
folly
,
either
your
lust
disbands
,
or
your
shame
hides
it
;
you
will
not
,
you
care
not
do
it
before
a
stranger
Boy
;
and
yet
that
you
dare
do
it
before
the
eyes
of
the
All-seeing
God
,
is
impudence
and
folly
,
and
a
great
conviction
of
the
vanity
of
your
pretence
,
and
the
falsenesse
of
your
heart
.
If
thou
beest
a
man
given
to
thy
appetite
,
and
thou
lovest
a
pleasant
morsell
as
thy
life
,
do
not
declame
against
the
precepts
of
Temperance
,
as
impossible
:
Try
this
once
;
abstain
from
that
draught
,
or
that
dish
.
I
cannot
.
No
?
Give
this
man
a
great
blow
on
the
face
,
or
tempt
him
with
twenty
pound
,
and
he
shall
fast
from
morning
till
night
,
and
then
feast
himself
with
your
money
,
and
plain
wholesome
meat
.
And
if
Chastity
and
Temperance
be
so
easie
,
that
a
man
may
be
brought
to
either
of
them
with
so
ready
and
easie
instruments
;
Let
us
not
suffer
our
hearts
to
deceive
us
by
the
weaknesse
of
its
pretences
,
and
the
strength
of
its
desires
:
For
we
do
more
for
a
Boy
,
then
for
God
;
and
for
20.
pound
,
then
Heaven
it self
.
But
thus
it
is
in
every
thing
else
;
take
an
Hereticke
,
a
Rebel
,
a
person
that
hath
an
ill
cause
to
mannage
;
what
he
wants
in
the
strength
of
his
reason
,
he
shall
make
it
up
with
diligence
;
and
a
person
that
hath
Right
on
his
side
is
cold
,
indiligent
,
lazie
,
and
unactive
,
trusting
that
the
goodnesse
of
his
Cause
will
do
it
alone
;
But
so
,
wrong
prevails
,
while
evil
persons
are
zealous
in
a
Bad
matter
,
and
others
are
remisse
in
a
Good
;
And
the
same
person
shall
be
very
industrious
alwayes
when
he
hath
least
reason
so
to
be
.
That
s
the
first
particular
.
The
heart
is
deceitfull
in
the
mannaging
of
its
naturall
strengths
;
it
is
Naturally
and
Physically
strong
,
but
Morally
weak
,
and
impotent
.
2.
The
Heart
of
man
is
deceitfull
in
making
judgement
concerning
its
own
Acts.
It
does
not
know
when
it
is
pleased
,
or
displeased
,
it
is
peevish
and
trifling
,
it
would
and
it
would
not
,
and
it
is
in
many
Cases
impossible
to
know
whether
a
mans
heart
desires
such
a
thing
or
not
.
Saint
Ambrose
hath
an
odde
saying
,
Facilius
inveneris
innocentem
,
quam
qui
poenitentiani
digne
egerit
,
It
is
easier
to
finde
a
man
that
hath
lived
innocently
,
then
one
that
hath
truly
repented
him
,
with
a
grief
and
care
great
according
to
the
merit
of
his
sins
.
Now
suppose
a
man
that
hath
spent
his
younger
yeers
in
vanity
and
folly
,
and
is
by
the
grace
of
God
apprehensive
of
it
,
and
thinks
of
returning
to
sober
counsels
,
this
man
will
finde
his
heart
so
false
,
so
subtil
and
fugitive
,
so
secret
and
undiscernable
,
that
it
will
be
very
hard
to
discerne
,
whether
he
repents
,
or
no.
For
if
he
considers
that
he
hates
sin
,
and
therefore
repents
;
Alas
!
he
so
hates
it
,
that
he
dares
not
,
if
he
be
wise
,
tempt
himself
with
an
opportunity
to
act
it
:
for
in
the
midst
of
that
which
he
calls
hatred
,
he
hath
so
much
love
left
for
it
,
that
if
the
sin
comes
again
and
speaks
him
fair
,
he
is
lost
again
,
he
kisses
the
fire
,
and
dies
in
its
embraces
.
And
why
else
should
it
be
necessary
for
us
to
pray
,
that
we
be
not
lead
into
temptation
?
but
because
we
hate
the
sin
,
and
yet
love
it
too
well
;
we
curse
it
,
and
yet
follow
it
;
we
are
angry
at
our selves
,
and
yet
cannot
be
without
it
;
we
know
it
undoes
us
,
but
we
think
it
pleasant
;
And
when
we
are
to
execute
the
fierce
anger
of
the
Lord
upon
our
sins
,
yet
we
are
kinde-hearted
,
and
spare
the
Agag
,
the
reigning
sin
,
the
splendid
temptation
,
we
have
some
kindnesses
left
towards
it
.
These
are
but
ill
signes
.
How
then
shall
I
know
by
some
infallible
token
,
that
I
am
a
true
Penitent
?
What
and
if
I
weep
for
my
sins
?
will
you
not
then
give
me
leave
to
conclude
my
heart
right
with
God
,
and
at
enmity
with
sin
?
It
may
be
so
.
But
there
are
some
friends
that
weep
at
parting
;
and
is
not
thy
weeping
a
forrow
of
affection
?
It
is
a
sad
thing
to
part
with
our
long
companion
.
Or
it
may
be
thou
weepest
,
because
thou
wouldest
have
a
signe
to
cozen
thy self
withall
;
for
some
men
are
more
desirous
to
have
a
signe
,
then
the
thing
signified
;
they
would
do
something
to
shew
their
Repentance
,
that
themselves
may
beleeve
themselves
to
be
Penitents
,
having
no
reason
from
within
to
beleeve
so
.
And
I
have
seen
some
persons
weep
heartily
for
the
losse
of
six
pence
,
or
for
the
breaking
of
a
glasse
,
or
at
some
trifling
accident
;
and
they
that
do
so
cannot
pretend
to
have
their
tears
valued
at
a
bigger
rate
then
they
will
confesse
their
passion
to
be
when
they
weep
,
and
are
vexed
for
the
durting
of
their
linnen
,
or
some
such
trifle
,
for
which
the
least
passion
is
too
big
an
expence
.
So
that
a
man
cannot
tell
his
own
heart
by
his
tears
,
or
the
truth
of
his
repentance
by
those
short
gusts
of
sorrow
.
How
then
?
Shall
we
suppose
a
man
to
pray
against
his
sin
?
So
did
Saint
Austin
,
when
in
his
youth
he
was
tempted
to
lust
and
uncleannesse
,
he
prayed
against
it
,
and
secretly
desired
that
God
would
not
hear
him
:
for
here
the
heart
is
cunning
to
deceive
it self
.
For
no
man
did
ever
heartily
pray
against
his
sin
in
the
midst
of
a
temptation
to
it
,
if
he
did
in
any
sence
or
degree
listen
to
the
temptation
:
For
to
pray
against
a
sin
,
is
to
have
desires
contrary
to
it
,
and
that
cannot
consist
with
any
love
,
or
any
kindnesse
to
it
.
We
pray
against
it
,
and
yet
do
it
,
and
then
pray
again
,
and
do
it
again
;
and
we
desire
it
,
and
yet
pray
against
the
desires
,
and
that
s
almost
a
contradiction
:
Now
because
no
man
can
be
supposed
to
will
against
his
own
will
,
or
choose
against
his
own
desires
;
it
is
plain
that
we
cannot
know
whether
we
mean
what
we
say
,
when
we
pray
against
sin
,
but
by
the
event
;
If
we
never
act
it
,
never
entertain
it
,
alwayes
resist
it
,
ever
fight
against
it
;
and
finally
do
prevail
;
then
at
length
we
may
judge
our
own
heart
to
have
meant
honestly
in
that
one
particular
.
Nay
our
heart
is
so
deceitfull
in
this
matter
of
Repentance
,
that
the
Masters
of
spirituall
life
are
fain
to
invent
suppletory
Arts
and
stratagems
to
secure
the
duty
.
And
we
are
advised
to
mourn
,
because
we
do
not
mourn
,
to
be
sorrowfull
because
we
are
not
sorrowfull
.
Now
if
we
be
sorrowfull
in
the
first
stage
,
how
happens
it
that
we
know
it
not
?
Is
our
heart
so
secret
to
our selves
?
But
if
we
be
not
sorrowfull
in
the
first
period
,
how
shall
we
be
so
,
or
know
it
in
the
second
period
?
For
we
may
as
well
doubt
concerning
the
sincerity
of
the
second
or
reflex
act
of
sorrow
,
as
of
the
first
and
direct
action
.
And
therefore
we
may
also
as
well
be
sorrowfull
the
third
time
,
for
want
of
the
just
measure
,
or
hearty
meaning
of
the
second
sorrow
,
as
be
sorrowfull
the
second
time
for
want
of
true
sorrow
at
the
first
;
and
so
on
to
infinite
.
And
we
shall
never
be
secure
in
this
Artifice
,
if
we
be
not
certain
of
our
naturall
and
hearty
passion
in
our
direct
and
first
apprehensions
.
Thus
many
persons
think
themselves
in
a
good
estate
,
and
make
no
question
of
their
salvation
,
being
confident
onely
because
they
are
confident
;
and
they
are
so
,
because
they
are
bidden
to
be
so
;
and
yet
they
are
not
confident
at
all
,
but
extreamly
timerous
and
fearfull
.
How
many
persons
are
there
in
the
world
,
that
say
they
are
sure
of
their
salvation
,
and
yet
they
dare
not
die
?
And
if
any
man
pretends
,
that
he
is
now
sure
he
shall
be
saved
,
and
that
he
cannot
fall
away
from
grace
;
there
is
no
better
way
to
confute
him
,
then
by
advising
him
to
send
for
the
Surgeon
,
and
bleed
to
death
.
For
what
should
hinder
him
?
not
the
sin
:
for
it
cannot
take
him
from
Gods
favour
:
not
the
change
of
his
condition
:
for
he
sayes
he
is
sure
to
go
to
a
Better
:
why
does
he
not
then
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
the
Romane
gallants
when
they
decreed
to
die
.
The
reason
is
plainly
this
.
They
say
they
are
confident
,
and
yet
are
extreamly
timerous
;
they
professe
to
beleeve
that
Doctrine
,
and
yet
dare
not
trust
it
:
nay
they
think
they
beleeve
,
but
they
do
not
;
so
false
is
a
mans
heart
;
so
deceived
in
its
own
Acts
,
so
great
a
stranger
to
its
own
sentence
and
opinions
.
3.
The
heart
is
deceitfull
in
its
own
resolutions
and
purposes
:
for
many
times
men
make
their
resolutions
onely
in
their
understanding
,
not
in
their
wills
;
they
resolve
it
sitting
to
be
done
,
not
decree
that
they
will
do
it
;
And
instead
of
beginning
to
be
reconciled
to
God
,
by
the
renewed
and
hearty
purposes
of
holy
living
,
they
are
advanced
so
far
onely
,
as
to
be
convinced
,
and
apt
to
be
condemned
by
their
own
sentence
.
But
suppose
our
resolutions
advanced
further
,
and
that
our
Will
and
Choices
also
are
determined
;
see
how
our
hearts
deceive
us
.
1.
We
resolve
against
those
sins
that
please
us
not
,
or
where
temptation
is
not
present
,
and
think
by
an
over-acted
zeal
against
some
sins
to
get
an
indulgence
for
some
others
.
There
are
some
persons
who
will
be
Drunk
;
The
Company
,
or
the
discourse
,
or
the
pleasure
of
madnesse
,
or
an
easie
nature
,
and
a
thirsty
soul
;
something
is
amisse
,
that
cannot
be
helped
;
But
they
will
make
amends
,
and
the
next
day
pray
twice
as
much
.
Or
it
may
be
they
must
satisfie
a
beastly
lust
;
but
they
will
not
be
drunk
for
all
the
world
;
and
hope
by
their
Temperance
to
Commute
for
their
want
of
Chastity
:
But
they
attend
not
the
eraft
of
their
secret
enemy
,
their
Heart
:
for
it
is
not
love
of
the
vertue
;
if
it
were
,
they
would
love
Vertue
in
all
its
Instances
;
for
Chastity
is
as
much
a
vertue
as
Temperance
,
and
God
hates
Lust
as
much
as
he
hates
Drunkennesse
.
[
](A63888-e91340-b)*
*
Virtutem
unam
si
vniseris
etsi
amiui
non
potest
virtus
,
sed
si
unam
confessus
sueris
te
non
habere
,
nullam
te
esse
habiturum
]
an
nescis
?
Cicer.
But
this
sin
is
against
my
health
,
or
it
may
be
it
is
against
my
lust
,
it
makes
me
impotent
,
and
yet
impatient
,
full
of
desire
,
and
empty
of
strength
.
Or
else
I
do
an
act
of
Prayer
,
lest
my
conscience
become
unquiet
,
while
it
is
not
satisfied
or
cozened
with
some
intervals
of
Religion
:
I
shall
think
my self
a
damned
wretch
,
if
I
do
nothing
for
my
soul
;
but
if
I
do
,
I
shall
call
the
one
sin
that
remains
nothing
but
my
Infirmity
;
and
therefore
it
is
my
excuse
;
and
my
Prayer
is
not
my
Religion
,
but
my
Peace
,
and
my
Pretence
,
and
my
Fallacy
.
2.
We
resolve
against
our
sin
,
that
is
,
we
will
not
act
it
in
those
circumstances
as
formerly
;
I
will
not
be
drunk
in
the
streets
;
but
I
may
sleep
till
I
be
recovered
,
and
then
come
forth
sober
;
or
if
I
be
overtaken
,
it
shall
be
in
Civill
and
Gentile
company
;
Or
it
may
be
not
so
much
;
I
will
leave
my
intemperance
and
my
Lust
too
,
but
I
will
remember
it
with
pleasure
,
I
will
revolve
the
past
action
in
my
minde
,
and
entertain
my
fancy
with
a
moros
delectation
in
it
,
and
by
a
fiction
of
imagination
will
represent
it
present
,
and
so
be
satisfied
with
a
little
effeminacy
,
or
phantastick
pleasure
.
Beloved
,
suffer
not
your
hearts
so
to
cozen
you
,
as
if
any
man
can
be
faithfull
in
much
,
that
is
faithlesse
in
a
little
.
He
certainly
is
very
much
in
love
with
sin
,
and
parts
with
it
very
unwillingly
,
that
keeps
its
Picture
,
and
wears
its
Favour
,
and
delights
in
the
fancy
of
it
,
even
with
the
same
desire
,
as
a
most
passionate
widow
parts
with
her
dearest
husband
,
even
when
she
can
no
longer
enjoy
him
:
But
certainly
her
staring
all
day
upon
his
picture
,
and
weeping
over
his
Robe
,
and
wringing
her
hands
over
his
children
,
are
no
great
signes
that
she
hated
him
:
And
just
so
do
most
men
hate
,
and
accordingly
part
with
their
sins
.
3.
We
resolve
against
it
when
the
opportunity
is
slipped
,
and
lay
it
aside
as
long
as
the
temptation
please
,
even
till
it
come
again
,
and
no
longer
.
How
many
men
are
there
in
the
world
,
that
against
every
Communion
renew
their
vowes
of
holy
living
?
Men
,
that
for
twenty
,
for
thirty
yeers
together
,
have
been
perpetually
resolving
against
what
they
daily
Act
;
and
sure
enough
they
did
beleeve
themselves
:
And
yet
if
a
man
had
daily
promised
us
a
curtesie
,
and
failed
us
but
ten
times
,
when
it
was
in
his
power
to
have
done
it
,
we
should
think
,
we
had
reason
never
to
beleeve
him
more
:
And
can
we
then
reasonably
beleeve
the
resolutions
of
our
hearts
,
which
they
have
falsified
so
many
hundred
times
?
We
resolve
against
a
religious
Time
,
because
then
it
is
the
Custome
of
men
,
and
the
Guise
of
the
Religion
;
Or
we
resolve
when
we
are
in
a
great
danger
,
and
then
we
promise
any
thing
,
possible
or
impossible
,
likely
or
unlikely
,
all
is
one
to
us
,
we
onely
care
to
remove
the
present
pressure
,
and
when
that
is
over
,
and
our
fear
is
gone
,
and
no
love
remaining
,
our
condition
being
returned
to
our
first
securities
,
our
resolutions
also
revert
to
their
first
indifferencies
:
Or
else
we
cannot
look
a
temptation
in
the
face
,
and
we
resolve
against
it
,
hoping
never
to
be
troubled
with
its
arguments
and
importunity
.
Epictetus
tells
us
of
a
Gentleman
returning
from
banishment
,
in
his
journey
towards
home
called
at
his
house
,
told
a
sad
story
of
an
Imprudent
life
,
the
greatest
part
of
which
being
now
spent
,
he
was
resolved
for
the
future
to
live
Philosophically
,
and
entertain
no
businesse
,
to
be
candidate
for
no
employment
,
not
to
go
to
the
Court
,
not
to
salute
Caesar
with
ambitious
attendancies
,
but
to
study
,
and
worship
the
gods
,
and
die
willingly
,
when
nature
,
or
necessity
called
him
.
It
may
be
this
man
beleeved
himself
,
but
Epictetus
did
not
.
And
he
had
reason
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Letters
from
Caesar
met
him
at
the
doors
,
and
invited
him
to
Court
,
and
he
forgot
all
his
promises
,
which
were
warm
upon
his
lips
,
and
grew
pompous
,
secular
,
and
ambitious
,
and
gave
the
gods
thanks
for
his
preferment
.
Thus
many
men
leave
the
world
,
when
their
fortune
hath
left
them
,
and
they
are
severe
and
philosophicall
,
and
retired
for
ever
,
if
for
ever
it
be
impossible
to
return
:
But
let
a
prosperous
Sunshine
warm
and
refresh
their
sadnesses
,
and
make
it
but
possible
to
break
their
purposes
,
and
there
needs
no
more
temptation
;
Their
own
false
heart
is
enough
;
they
are
like
Ephraim
in
the
day
of
Battell
,
starting
a
side
like
a
broken
Bow
.
4.
The
heart
is
false
,
deceiving
and
deceived
in
its
intensions
and
designes
.
A
man
hears
the
precepts
of
God
injoyning
us
to
give
Alms
of
all
we
possesse
;
he
readily
obeys
with
much
cheerfulnesse
and
alacrity
;
And
his
charity
,
like
a
fair
spreading
tree
,
looks
beauteously
:
But
there
is
a
Canker
at
the
heart
;
The
man
blowes
a
Trumpet
to
call
the
poor
together
,
and
hopes
the
neighbourhood
will
take
notice
of
his
Bounty
.
Nay
he
gives
Alms
privately
,
and
charges
no
man
to
speak
of
it
,
and
yet
hopes
by
some
Accident
or
other
to
be
praised
both
for
his
Charity
and
Humility
.
And
if
by
chance
,
the
Fame
of
his
Alms
comes
abroad
,
it
is
but
his
duty
to
let
his
light
so
shine
before
men
,
that
God
may
bè
glorified
,
and
some
of
our
neighbours
be
relieved
,
and
others
edified
.
But
then
to
distinguish
the
intention
of
our
heart
in
this
Instance
,
and
to
seek
Gods
glory
in
a
particular
,
which
will
also
conduce
much
to
our
reputation
,
and
to
have
no
filthy
adherence
to
stick
to
the
heart
,
no
reflexion
upon
our selves
,
or
no
complacency
and
delight
in
popular
noyses
,
is
the
nicity
of
abstraction
,
and
requires
an
Angel
to
do
it
.
Some
then
are
so
kind-hearted
,
so
true
to
their
friend
,
that
they
will
watch
his
very
dying
groans
,
and
receive
his
last
breath
,
and
close
his
eyes
;
And
if
this
be
done
with
honest
intention
,
it
is
well
:
But
there
are
some
that
do
so
;
and
yet
are
vultures
and
harpyes
,
they
watch
for
the
Carcasse
,
and
prey
upon
a
Legacy
.
A
man
with
a
true
story
may
be
malicious
to
his
enemy
,
and
by
doing
himself
right
,
may
also
do
him
wrong
:
And
so
false
is
the
heart
of
man
,
so
clancular
and
contradictory
are
its
Actions
and
Intentions
,
that
some
men
pursue
vertue
with
great
earnestnesse
,
and
yet
cannot
with
patience
look
upon
it
in
another
:
It
is
Beauty
in
Themselves
,
and
Deformity
in
the
Other
.
Is
it
not
plain
,
that
not
the
Vertue
,
but
its
Reputation
is
the
thing
that
is
pursued
?
And
yet
if
you
tell
the
man
so
,
he
thinks
he
hath
reason
to
complain
of
your
malice
or
detraction
.
Who
is
able
to
distinguish
his
fear
of
God
from
fear
of
punishment
?
when
from
fear
of
punishment
we
are
brought
to
fear
God
:
And
yet
the
difference
must
be
distinguishable
in
new
Converts
&
old
Disciples
;
And
our
fear
of
punishment
must
so
often
change
its
Circumstances
,
that
it
must
be
at
last
a
fear
to
offend
out
of
pure
Love
,
and
must
have
no
formality
left
to
distinguish
it
from
Charity
:
It
is
easie
to
distinguish
these
things
in
Precepts
,
and
to
make
the
separation
in
the
Schooles
:
The
Head
can
do
it
easily
,
and
the
Tongue
can
do
it
:
But
when
the
Heart
comes
to
separate
Alms
from
Charity
,
Gods
glory
from
Humane
praise
,
fear
from
fear
,
and
sincerity
from
Hypocrisie
;
it
does
so
intricate
the
questions
and
confound
the
ends
,
and
blend
and
entangle
circumstances
,
that
a
man
hath
reason
to
doubt
,
that
his
very
best
Actions
are
sullied
with
some
unhandsom
excrescencie
something
to
mak
them
very
often
to
be
criminal
,
but
alwayes
to
be
imperfect
.
Here
a
man
would
think
were
enough
to
abate
our
confidence
and
the
spirit
of
pride
,
and
to
make
a
man
eternally
to
stand
upon
his
guard
,
and
to
keep
as
strict
watch
upon
his
own
heart
,
as
upon
his
greatest
enemy
from
without
.
Custodi
,
libera
we
de
meipso
,
Deus
.
It
was
S.
Augustines
prayer
,
Lord
keep
me
,
Lord
deliver
me
from
my self
.
If
God
will
keep
a
man
,
that
he
be
not
Felo
de
se
,
that
he
lay
no
violent
hands
upon
himself
,
it
is
certain
nothing
else
can
do
him
mischief
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Agamemnon
said
,
Neither
Jupiter
,
nor
Destinies
,
nor
the
Furies
,
but
it
is
a
mans
self
that
does
him
the
mischief
.
The
Devil
can
but
Tempt
,
and
offer
a
dagger
at
the
heart
;
unlesse
our
hands
thrust
it
home
,
the
Devil
can
do
nothing
,
but
what
may
turne
to
our
advantage
.
And
in
this
sence
we
are
to
understand
the
two
seeming
Contradictories
in
Scripture
,
Pray
that
ye
enter
not
into
Temptation
,
said
our
Blessed
Saviour
,
and
count
it
all
joy
when
you
enter
into
divers
Temptations
,
said
one
of
Christs
Disciples
:
The
case
is
easie
.
When
God
suffers
us
to
be
〈…〉
he
means
it
but
as
a
trial
of
our
faith
,
as
the
exercise
of
our
vertues
,
as
the
opportunity
of
reward
,
and
in
such
cases
we
have
reason
to
count
it
all
joy
;
since
the
Trial
of
our
faith
worketh
Patience
and
Patience
experience
,
and
experience
causeth
hope
,
and
hope
maketh
not
ashamed
:
But
yet
for
all
this
,
pray
against
temptations
:
for
when
we
get
them
into
our
hands
,
we
use
them
as
blind
men
do
their
clubs
,
neither
distinguish
person
nor
part
;
as
soone
they
strike
the
face
of
their
friends
as
the
back
of
the
Enemie
;
our
hearts
betray
us
to
the
enemie
,
we
fall
in
love
with
our
mischief
,
we
contrive
how
to
let
the
lust
in
,
and
leave
a
port
open
on
purpose
,
and
use
arts
to
forget
our
duty
,
and
to
give
advantages
to
the
Divel
.
He
,
that
uses
a
temptation
thus
,
hath
reason
to
pray
against
it
;
and
yet
our
hearts
does
all
this
and
a
thousand
times
more
:
so
that
we
may
ingrave
upon
our
hearts
the
epitaph
which
was
digged
into
Thiestes
grave-stone
.
No
lite
,
inquit
,
hospites
adire
ad
me
,
ilico
istic
;
No
contagio
mea
umbrave
obsit
,
Tinta
vis
sceleris
in
corpore
haeret
.
There
is
so
much
falsenesse
and
iniquity
in
mans
heart
,
that
it
defiles
all
the
members
;
it
makes
the
eyes
lustful
,
and
the
tongue
slanderous
;
it
fills
the
head
with
mischief
,
and
the
feet
with
blood
,
and
the
hands
with
injury
,
and
the
present
condition
of
man
with
folly
,
and
makes
his
future
state
apt
to
inherit
eternal
miserie
.
But
this
is
but
the
beginning
of
those
throws
,
&
damnable
impieties
,
which
proceed
out
of
the
heart
of
man
and
defile
the
whole
constitution
.
I
have
yet
told
but
the
weaknesses
of
the
heart
;
I
shall
the
next
time
tel
you
the
iniquities
,
those
inherent
Divels
which
pollute
and
defile
it
to
the
ground
,
and
make
it
desperately
,
wicked
,
that
is
,
wicked
beyond
all
expression
.
The
deceitfulnesse
of
the
Heart
.
Part
II.
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
the
beginning
of
wisdom
to
know
a
mans
own
weaknesses
,
and
failings
in
things
of
greatest
necessitie
;
Epict.
Arrian
.
and
we
have
here
so
many
objects
to
furnish
out
this
knowledge
,
that
we
finde
it
with
the
longest
and
latest
before
it
be
obtained
.
A
man
does
not
begin
to
know
him self
till
he
be
old
,
and
then
he
is
well
stricken
in
death
:
A
mans
heart
at
first
being
like
a
plain
table
,
unspotted
indeed
,
but
then
there
is
nothing
legible
in
it
.
As
soon
as
ever
we
ripen
towards
the
imperfect
uses
of
our
reason
,
we
write
upon
this
table
such
crooked
characters
,
such
imperfect
configurations
,
so
many
fooleries
;
and
stain
it
with
so
many
blots
,
and
vitious
inspersions
,
that
there
is
nothing
worth
the
reading
in
our
hearts
for
a
great
while
;
and
when
education
and
ripenesse
,
reason
and
experience
,
Christian
philosophy
and
the
grace
of
God
hath
made
fair
impressions
and
written
the
law
in
our
hearts
with
the
finger
of
Gods
holy
spirit
,
we
blot
out
this
handwriting
of
Gods
ordinances
,
or
mingle
it
with
false
principles
,
and
interlinings
of
our
our
own
;
we
disorder
the
method
of
God
,
or
deface
the
truth
of
God
;
either
we
make
the
rule
uneven
we
bribe
or
abuse
our
guide
,
that
we
may
wonder
with
an
excuse
.
Or
if
nothing
else
will
do
it
we
turn
head
and
professe
to
go
against
the
laws
of
God
.
Our
Hearts
are
blinde
;
or
our
hearts
are
hardned
:
for
these
are
two
great
arguments
of
the
wickednesse
of
our
hearts
:
they
do
not
see
,
or
they
will
not
see
the
wayes
of
God
;
or
if
they
do
,
they
make
use
of
their
seeing
,
that
they
may
avoid
them
.
1.
Our
hearts
are
blinde
,
wilfully
blind
.
I
need
not
instance
in
1.
the
ignorance
and
involuntary
nescience
of
men
,
though
if
we
speak
of
the
necessary
parts
of
religion
,
no
man
is
ignorant
of
them
without
his
own
fault
:
such
ignorance
is
alwayes
a
direct
sin
,
or
the
direct
punishment
of
a
sin
.
A
sin
is
either
in
its
bosom
,
or
in
its
retinue
:
But
the
ignorance
,
that
I
now
intend
,
is
a
voluntary
,
chosen
,
delightful
ignorance
taken
in
upon
designe
;
even
for
no
other
end
,
but
that
we
may
perish
quietly
and
infallibly
.
God
hath
opened
all
the
windows
of
Heaven
,
and
sent
the
Sun
of
Righteousnesse
with
glorious
apparition
,
and
hath
discoverd
the
abysses
of
his
own
wisdom
,
made
the
second
person
in
the
Trinity
,
to
be
the
doctor
and
preacher
of
his
sentences
and
secrets
,
and
the
third
person
to
be
his
Amanuensis
or
scribe
,
and
our
hearts
to
be
the
Book
,
in
which
the
doctrine
is
written
and
miracles
and
prophecies
to
be
its
arguments
,
and
all
the
world
to
be
the
verification
of
it
:
and
those
leaves
contain
within
their
folds
all
that
excellent
morality
,
which
right
reason
pickt
up
after
the
shipwrack
of
nature
;
and
all
those
wise
sayings
,
which
singly
made
so
many
men
famous
for
preaching
some
one
of
them
;
all
them
Christ
gathered
and
added
some
more
out
of
the
immediate
book
of
Revelation
:
So
that
now
the
wisdom
of
God
hath
made
every
mans
heart
to
be
the
true
Veronica
,
in
which
he
hath
imprinted
his
own
lineaments
so
perfectly
,
that
we
may
dresse
our selves
like
God
,
and
have
the
aire
and
features
of
Christ
our
Elder-Brother
;
that
we
may
be
pure
as
God
is
,
perfect
as
our
Father
,
meek
and
humble
as
the
Son
,
and
may
have
the
holy
Ghost
within
us
,
in
gifts
and
Graces
,
in
wisdom
and
holinesse
.
This
hath
God
done
for
us
;
and
see
what
we
do
for
Him
.
We
stand
in
our
own
light
,
and
quench
Gods
:
we
love
darknesse
more
then
light
,
and
entertain
our selves
accordingly
.
For
how
many
of
us
are
there
,
that
understand
nothing
of
the
wayes
of
God
;
that
know
no
more
of
the
laws
of
Jesus
Christ
,
then
is
remaining
upon
them
since
they
learned
the
childrens
Catechisme
?
But
amongst
a
thousand
how
many
can
explicate
and
unfold
for
his
own
practise
the
ten
Commandments
;
And
how
many
sorts
of
sins
are
there
forbidden
?
which
therefore
passe
into
action
and
never
passe
under
the
scrutinies
of
repentance
;
because
they
know
not
that
they
are
sinnes
?
Are
there
not
very
many
,
who
know
not
the
particular
duties
of
meeknesse
,
and
never
consider
concerning
Longsuffering
?
and
if
you
talk
to
them
of
growth
in
Grace
,
or
the
spirit
of
obsignation
,
or
the
melancholy
lectures
of
the
Crosse
and
imitation
of
,
and
conformitie
to
Christs
sufferings
;
or
adherences
to
God
,
or
rejoycing
in
him
,
or
not
quenching
the
spirit
;
you
are
too
deep
learned
for
them
.
And
yet
these
are
duties
set
down
plainly
for
our
practise
,
necessary
to
be
acted
in
order
to
our
Salvation
.
We
brag
of
light
,
and
reformation
,
and
fulnesse
of
the
spirit
:
in
the
mean
time
we
understand
not
many
parts
of
our
dutie
.
We
enquire
into
something
that
may
make
us
talk
,
or
be
talked
of
,
or
that
we
may
trouble
a
Church
,
or
disturb
the
peace
of
mindes
;
but
in
things
that
concern
Holy
living
and
that
wisdom
of
God
,
whereby
we
are
wise
unto
Salvation
;
never
was
any
age
of
Christendom
more
ignorant
then
we
.
For
,
if
we
did
not
wink
hard
we
must
needs
see
,
that
obedience
to
supreme
Powers
,
Denying
of
our selves
,
Humility
,
Peacefulnesse
and
Charity
,
are
written
in
such
Capital
text
letters
,
that
it
is
impossible
to
be
ignorant
of
them
.
And
if
the
heart
of
man
had
not
rare
arts
to
abuse
the
understanding
,
it
were
not
to
be
imagined
that
any
man
should
bring
the
13.
Chapter
to
the
Romans
to
prove
the
lawfulnesse
of
taking
up
Armes
against
our
rulers
:
but
so
we
may
abuse
our selves
at
noon
and
go
to
bed
,
if
we
please
to
call
it
midnight
.
And
there
have
been
a
sort
of
wittie
men
that
maintained
that
snow
was
hot
:
I
wonder
not
at
the
probleme
;
but
that
a
man
should
beleeve
his
paradox
,
and
should
let
eternity
go
away
with
the
fallacie
,
and
rather
lose
heaven
then
leave
his
foolish
argument
,
is
a
signe
that
wilfulnesse
and
the
deceiving
heart
is
the
Sophister
,
and
the
great
ingredient
into
our
Deception
.
But
that
I
may
be
more
particular
;
the
heart
of
man
uses
devices
that
it
may
be
ignorant
.
1.
We
are
impatient
of
honest
and
severe
reproofe
;
and
order
the
circumstances
of
our
persons
and
addresses
that
we
shall
never
come
to
the
true
knowledge
of
our
condition
.
Who
will
endure
to
heare
his
curate
tell
him
,
that
he
is
Covetous
,
or
that
he
is
proud
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
Calumny
and
Reviling
if
he
speak
it
to
his
head
,
and
relates
to
his
person
:
and
yet
if
he
speak
onely
in
general
,
every
man
neglects
what
is
not
recommended
to
his
particular
.
But
yet
if
our
Physitian
tell
us
you
look
well
,
Sir
;
but
a
Feaver
lurks
in
your
spirits
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
drink
Julips
and
abstain
from
flesh
;
no
man
thinks
it
shame
or
calumny
to
be
told
so
:
but
when
we
are
told
that
our
liver
is
inflamed
with
lust
or
anger
;
that
our
heart
is
vexed
with
envie
;
that
our
eyes
rowl
with
wantonnesse
;
And
though
we
think
all
is
well
,
yet
we
are
sick
,
sick
unto
death
,
&
neer
to
a
sad
and
fatal
sentence
we
shall
think
that
man
that
tells
us
so
is
impudent
,
or
uncharitable
;
and
yet
he
hath
done
him
no
more
injury
,
then
a
deformed
man
receives
daily
from
his
looking-glasse
;
which
if
he
shall
dash
against
the
wall
,
because
it
showes
him
his
face
just
as
it
is
;
his
face
is
not
so
ugly
as
his
manners
.
And
yet
our
heart
is
so
impatient
of
seeing
its
own
staines
,
that
like
the
Elephant
,
it
tramples
in
the
pure
streames
,
and
first
troubles
them
,
then
stoops
and
drinks
,
when
he
can
least
see
his
huge
deformitie
.
2.
In
order
to
this
,
we
heap
up
teachers
of
our
own
,
and
they
guide
us
,
not
whither
,
but
which
way
they
please
:
for
we
are
curious
to
go
our
own
way
,
and
carelesse
of
our
Hospitall
or
Inne
at
night
.
A
faire
way
,
and
a
merry
company
,
and
a
pleasant
easie
guide
will
entice
us
into
the
Enemies
quarters
;
and
such
guides
we
cannot
want
.
Improbitati
occasio
nunquam
defuit
.
If
we
have
a
minde
to
be
wicked
,
we
shall
want
no
prompters
;
and
false
teachers
at
first
creeping
in
unawares
have
now
so
filled
the
pavement
of
the
Church
,
that
you
can
scarce
set
your
foot
on
the
ground
,
but
you
tread
upon
a
snake
.
Cicero
l.
7.
ad
Atticum
,
undertakes
to
bargain
with
them
that
kept
the
Sybils
books
,
that
for
a
sum
of
money
they
shall
expound
to
him
what
he
please
;
and
to
be
sure
,
ut
quidvis
potius
,
quam
Regem
proferrent
.
They
shall
declare
against
the
government
of
kings
,
&
say
,
that
the
Gods
will
endure
any
thing
rather
then
Monarchy
in
their
beloved
republick
.
And
the
same
mischief
God
complains
of
to
be
among
the
Jews
;
the
Prophets
prophecie
lies
and
my
people
love
to
have
it
so
;
and
what
will
the
end
of
these
things
be
?
even
the
same
that
Cicero
complain'd
of
,
Ad
opinionem
imperitorum
fictas
esse
Religiones
.
Men
shall
have
what
Religion
De
Divinat
.
l.
2
they
please
,
and
God
shall
be
intitled
to
all
the
quarrels
of
covetous
and
Ambitious
persons
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Demosthenes
wittily
complained
of
the
Oracle
,
An
answer
shall
be
drawn
out
of
Scripture
to
countenance
the
designe
,
&
God
made
to
Rebel
against
his
own
Ordinances
.
And
then
we
are
zealous
for
the
Lord
God
of
Hosts
,
and
will
live
and
die
in
that
quarrel
.
But
is
it
not
a
strange
cozenage
,
that
our
hearts
shall
be
the
main
wheel
in
the
engine
,
and
shall
set
all
the
rest
on
working
?
The
heart
shall
first
put
his
own
candle
out
,
then
put
out
the
eye
of
reason
;
then
remove
the
Land-mark
,
and
dig
down
the
causeywayes
,
and
then
either
hire
a
blinde
guide
,
or
make
him
so
;
and
all
these
Arts
to
get
ignorance
,
that
they
may
secure
impiety
.
At
first
,
man
lost
his
innocence
onely
in
hope
to
get
a
little
knowledge
;
and
ever
since
then
lest
knowledge
should
discover
his
errour
,
and
make
him
returne
to
innocence
,
we
are
content
to
part
with
that
now
,
and
to
know
nothing
that
may
discover
or
discountenance
our
sins
,
or
discompose
our
secular
designe
.
And
as
God
made
great
revelations
and
furnished
out
a
wise
Religion
,
and
sent
his
spirit
to
give
the
gift
of
Faith
to
his
Church
,
that
upon
the
foundation
of
Faith
he
might
build
a
holy
life
;
now
our
hearts
love
to
retire
into
Blindnesse
,
&
sneak
under
the
covert
of
False
principles
,
and
run
to
a
cheape
religion
,
and
an
unactive
discipline
,
and
make
a
faith
of
our
own
,
that
we
may
build
upon
it
ease
and
ambition
and
a
tall
fortune
,
and
the
pleasures
of
revenge
,
and
do
what
we
have
a
minde
to
;
scarce
once
in
seven
years
denying
a
strong
and
an
unruly
appetite
upon
the
interest
of
a
just
conscience
and
holy
religion
.
This
is
such
a
desperate
method
of
impiety
;
so
certain
arts
and
apt
instruments
for
the
Divel
,
that
it
does
his
work
intirley
,
and
produces
an
infallible
damnation
.
3.
But
the
heart
of
man
hath
yet
another
stratagem
to
secure
its
iniquity
by
the
means
of
ignorance
;
and
that
is
,
Incogitancy
or
Inconsideration
.
For
there
is
wrought
upon
the
spirits
of
many
men
great
impression
by
education
,
by
a
modest
and
temperate
nature
,
by
humane
Laws
,
and
the
customes
&
severities
of
sober
persons
,
and
the
fears
of
religion
,
and
the
awfulnesse
of
a
reverend
man
,
and
the
several
arguments
and
endearments
of
vertue
:
And
it
is
not
in
the
nature
of
some
men
to
do
an
act
in
despite
of
reason
,
and
Religion
,
and
arguments
,
and
Reverence
,
and
modesty
,
and
fear
;
But
men
are
forced
from
their
sin
by
the
violence
of
the
grace
of
God
,
when
they
heare
it
speak
.
But
so
a
Roman
Gentleman
kept
off
a
whole
band
of
souldiers
,
who
were
sent
to
murther
him
;
and
his
eloquence
was
stronger
then
their
anger
and
designe
:
But
suddenly
a
rude
trooper
rushed
upon
him
,
who
neither
had
,
nor
would
heare
him
speak
;
and
he
thrust
his
spear
into
that
throat
,
whose
musick
had
charmed
all
his
fellows
into
peace
and
gentlenesse
.
So
do
we
.
The
Grace
of
God
is
Armour
and
defence
enough
against
the
most
violent
incursion
of
the
spirits
,
and
the
works
of
darknesse
,
but
then
we
must
hear
its
excellent
charms
,
and
consider
its
reasons
,
and
remember
its
precepts
,
and
dwell
with
its
discourses
.
But
this
the
heart
of
man
loves
not
.
If
I
be
tempted
to
uncleannesse
,
or
to
an
act
of
oppression
,
instantly
the
grace
of
God
represents
to
me
,
that
the
pleasure
of
the
sin
is
transient
,
and
vain
,
unsatisfying
and
empty
;
That
I
shall
die
,
and
then
I
shall
wish
too
late
,
that
I
had
never
done
it
.
It
tells
me
that
I
displease
God
who
made
me
,
who
feeds
me
,
who
blesses
me
,
who
fain
would
save
me
.
It
represents
to
me
all
the
joyes
of
Heaven
,
and
the
horrours
and
amazements
of
a
sad
eternity
And
if
I
will
stay
and
heare
them
,
ten
thousand
excellent
things
besides
,
fit
to
be
twisted
about
my
understanding
for
ever
.
But
here
the
heart
of
man
shuffles
all
these
discourses
into
disorder
;
and
will
not
be
put
to
the
trouble
of
answering
the
objections
;
but
by
a
meer
wildenesse
of
purpose
and
rudnesse
of
resolution
ventures
super
totam
materiam
,
at
all
,
and
does
the
thing
,
not
because
it
thinks
it
fit
to
do
so
,
but
because
it
will
not
consider
whether
it
be
or
no
:
it
is
enough
that
it
pleases
a
present
appetite
,
and
if
such
incogitancy
comes
to
be
habitual
,
as
it
is
in
very
many
men
;
(
first
by
resisting
the
motions
of
the
holy
spirit
,
then
by
quenching
him
,
)
we
shall
find
the
consequents
to
be
,
first
an
Indifferencie
,
then
a
dulnesse
,
then
a
Lethargie
,
then
a
direct
Hating
the
wayes
of
God
;
and
it
commonly
ends
in
a
wretchlessenesse
of
spirit
to
be
manifested
on
our
death-bed
;
when
the
man
shall
passe
hence
not
like
the
shadow
,
but
like
the
dog
,
that
departeth
,
without
sence
or
interest
,
or
apprehension
,
or
real
concernment
in
the
considerations
of
eternity
:
and
t
is
but
just
,
when
we
will
not
heare
our
king
speak
and
plead
,
not
to
save
himself
,
but
us
,
to
speak
for
our
peace
,
and
innocency
and
Salvation
,
to
prevent
our
ruine
,
and
our
intolerable
calamity
:
certainly
we
are
much
in
love
with
the
wages
of
death
,
when
we
cannot
endure
to
heare
God
cal
us
back
;
and
stop
our
ears
against
the
voice
of
the
charmer
,
charme
he
never
so
wisely
.
Nay
further
yet
;
we
suffer
the
Arguments
of
Religion
to
have
so
little
impression
upon
our
spirits
,
that
they
operate
but
like
the
discourses
of
childhood
,
or
the
Problems
of
uncertain
Philosophy
:
A
man
talks
of
Religion
but
as
of
a
dream
,
and
from
thence
he
awakens
into
the
Businesses
of
the
world
,
and
acts
them
deliberately
,
with
perfect
Action
and
full
Resolution
,
and
contrives
,
and
considers
,
and
lives
in
them
:
But
when
he
falls
asleep
again
,
or
is
taken
from
the
Scene
of
his
own
employment
and
choice
;
then
he
dreams
again
,
and
Religion
makes
such
Impressions
as
is
the
conversation
of
a
Dreamer
,
and
he
acts
accordingly
.
Theocritus
tells
of
a
Fisherman
that
dreamed
he
had
taken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Fish
of
gold
,
upon
which
being
over-joyed
he
made
a
vow
,
that
he
would
never
fish
more
:
But
when
he
waked
,
he
soon
declared
his
vow
to
be
null
,
because
he
found
his
golden
Fish
was
scaped
away
through
the
holes
of
his
eyes
,
when
he
first
opened
them
.
Just
so
we
do
in
the
purposes
of
Religion
;
sometimes
in
a
good
mood
we
seem
to
see
Heaven
opened
,
and
all
the
streets
of
Heavenly
Jerusalem
paved
with
gold
and
precious
stones
,
and
we
are
ravished
with
spirituall
apprehensions
,
and
resolve
never
to
return
to
the
low
affections
of
the
world
,
and
the
impure
adherencies
of
sin
,
but
when
this
flash
of
lightning
is
gone
,
and
we
converse
again
with
the
Inclinations
,
and
habituall
desires
of
our
false
hearts
,
those
other
desires
and
fine
considerations
disband
,
and
the
Resolutions
taken
in
that
pious
fit
melt
into
Indifferency
,
and
old
Customes
.
He
was
prettily
and
fantastically
troubled
,
who
having
used
to
put
his
trust
in
Dreams
,
one
night
dreamed
,
that
all
dreams
were
vain
;
For
he
considered
,
If
so
,
then
This
was
vain
,
and
then
dreams
might
be
true
for
all
this
:
But
if
they
might
be
true
,
then
this
dream
might
be
so
upon
equall
reason
;
And
then
dreams
were
vain
,
because
This
dream
,
which
told
him
so
,
was
true
,
and
so
round
again
.
In
the
same
Circle
runs
the
Heart
of
man
;
All
his
cogitations
are
vain
,
and
yet
he
makes
especiall
use
of
this
,
that
,
that
Thought
which
thinks
so
,
That
is
vain
;
and
if
That
be
vain
,
then
his
other
Thoughts
,
which
are
vainly
declared
so
,
may
be
Reall
,
and
Relied
upon
;
And
so
we
do
.
Those
religious
thoughts
,
which
are
sent
into
us
,
to
condemne
and
disrepute
the
thoughts
of
sin
and
vanity
,
are
esteemed
the
onely
dreams
;
And
so
all
those
Instruments
,
which
the
grace
of
God
hath
invented
for
the
destruction
of
Impiety
,
are
rendred
ineffectuall
,
either
by
our
direct
opposing
them
,
or
(
which
happens
most
commonly
)
by
our
want
of
considering
them
.
The
effect
of
all
is
this
,
That
we
are
ignorant
of
the
things
of
God
;
we
make
Religion
to
be
the
work
of
a
few
hours
in
the
whole
yeer
;
we
are
without
fancy
or
affection
to
the
severities
of
holy
Living
;
we
reduce
Religion
to
the
Beleeving
of
a
few
Articles
,
and
doing
nothing
that
is
considerable
;
we
Pray
seldome
,
and
then
but
very
coldly
and
indifferently
;
we
Communicate
not
so
often
as
the
Sun
salutes
both
the
Tropicks
;
we
professe
Christ
,
but
dare
not
die
for
him
;
we
are
factious
for
a
Religion
,
and
will
not
live
according
to
its
precepts
;
we
call
our selves
Christians
,
and
love
to
be
ignorant
of
many
of
the
Lawes
of
Christ
:
lest
our
knowledge
should
force
us
into
shame
,
or
into
the
troubles
of
a
holy
Life
.
All
the
mischiefs
that
you
can
suppose
to
happen
to
a
furious
inconsiderate
person
,
running
after
the
wilde-fires
of
the
night
,
over
Rivers
and
Rocks
,
and
Precipices
without
Sun
or
starre
,
or
Angel
or
Man
to
guide
him
:
All
that
,
and
ten
thousand
times
worse
may
you
suppose
to
be
the
certain
Lot
of
him
,
who
gives
himself
up
to
the
conduct
of
a
passionate
blinde
Heart
,
whom
no
fire
can
warm
,
and
no
Sun
enlighten
;
who
hates
light
and
loves
to
dwell
in
the
Regions
of
darknesse
.
That
s
the
first
generall
mischief
of
the
Heart
;
It
is
possessed
with
Blindnesse
,
wilfull
and
voluntary
.
2.
But
the
Heart
is
Hard
too
.
Not
onely
Folly
,
but
Mischief
2.
also
is
bound
up
in
the
Heart
of
man
.
If
God
strives
to
soften
it
with
sorrow
and
sad
Accidents
,
it
is
like
an
Ox
,
it
grows
callow
,
and
hard
.
Such
a
heart
was
Pharaohs
.
When
God
makes
the
clouds
to
gather
round
about
us
,
we
wrap
our
heads
in
the
clouds
,
and
like
the
male-contents
in
Galba's
time
,
Tristitiam
simulamus
Contumaciae
propiores
.
We
seem
sad
and
troubled
,
but
it
is
doggednesse
and
murmur
.
Or
else
if
our
fears
be
pregnant
,
and
the
heart
yeelding
,
it
sinks
low
into
pusillanimity
and
superstition
;
and
our
hearts
are
so
childish
,
so
timerous
,
or
so
impatient
in
a
sadnesse
,
that
God
is
weary
of
making
us
,
and
we
are
glad
of
it
.
And
yet
when
the
Sun
shines
upon
us
,
our
hearts
are
hardned
with
that
too
,
and
God
〈◊〉
to
be
at
a
losse
,
as
if
he
knew
not
what
to
do
to
us
.
Warre
undoes
us
and
makes
us
violent
:
Peace
undoes
us
and
makes
us
wanton
.
Prosperity
makes
us
Proud
,
Adversity
renders
us
Impatient
;
Plenty
dissolves
us
and
makes
us
Tyrants
,
Want
makes
us
greedy
,
liars
,
and
rapacious
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aristoph
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Act.
5.
Scen.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
No
fortune
can
save
that
City
to
whom
neither
Peace
nor
Warre
can
do
advantage
.
And
what
is
there
left
for
God
to
mollifie
our
hearts
,
whose
temper
is
like
both
to
wax
and
durt
;
whom
fire
hardens
,
and
cold
hardens
;
and
contradictory
Accidents
produce
no
change
,
save
that
the
heart
growes
worse
and
more
obdurate
for
every
change
of
Providence
?
But
here
also
I
must
descend
to
particulars
.
1.
The
Heart
of
man
is
strangely
Proud
;
If
men
commend
us
we
think
we
have
reason
to
distinguish
our selves
from
others
,
since
the
voice
of
discerning
men
hath
already
made
the
separation
.
If
men
do
not
commend
us
,
we
think
they
are
stupid
,
and
understand
us
not
,
or
envious
and
hold
their
tongues
in
spite
.
If
we
are
praised
by
many
,
then
Vox
populi
,
vox
Dei
.
Fame
is
the
voice
of
God
.
If
we
be
praised
but
by
few
,
then
Satis
unus
,
satis
nullus
.
We
cry
,
these
are
wise
,
and
one
wise
man
is
worth
a
whole
herd
of
the
People
.
But
if
we
be
praised
by
none
at
all
,
we
resolve
to
be
even
with
all
the
world
,
and
speak
well
of
no
body
,
and
think
well
onely
of
our selves
:
And
then
we
have
such
beggerly
Arts
,
such
tricks
to
cheat
for
praise
;
we
inquire
after
our
faults
and
failings
onely
to
be
told
we
have
none
,
but
did
excellently
,
and
then
we
are
pleased
;
we
rail
upon
our
actions
onely
to
be
chidden
for
so
doing
;
and
then
he
is
our
friend
who
chides
us
into
a
good
opinion
of
our selves
;
which
however
all
the
world
cannot
make
us
part
with
.
Nay
,
Humility
it self
makes
us
proud
;
so
false
,
so
base
is
the
the
Heart
of
man
.
For
Humility
is
so
noble
a
vertue
,
that
even
Pride
it self
puts
on
its
upper
Garment
;
And
we
do
like
those
,
who
cannot
endure
to
look
upon
an
ugly
or
a
deformed
person
,
and
yet
will
give
a
great
price
for
a
picture
extreamly
like
him
.
Humility
is
despised
in
substance
,
but
courted
and
admired
in
effigie
.
And
Aesops
picture
was
sold
two
talents
,
when
himself
was
made
a
slave
at
the
price
of
two
Philippicks
.
And
because
Humility
makes
a
man
to
be
honoured
;
Therefore
we
imitate
all
its
garbs
and
postures
,
its
civilities
and
silence
,
its
modesties
and
condescensions
.
And
to
prove
that
we
are
extreamly
proud
in
the
midst
of
all
this
pagentry
,
we
should
be
extreamly
angry
at
any
man
,
that
should
say
,
we
are
proud
;
And
that
's
a
sure
signe
we
are
so
.
And
in
the
middest
of
all
our
Arts
to
seem
Humble
,
we
use
devices
to
bring
our selves
into
talk
;
we
thrust
our
selves
into
company
;
we
listen
at
doors
;
and
like
the
great
Beards
in
Rome
,
that
pretended
Philosophy
and
strict
life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
walk
by
the
Obelisk
,
and
meditate
in
Piazza's
,
that
they
that
meet
us
may
talk
of
us
,
and
they
that
follow
may
cry
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Behold
!
there
goes
an
excellent
man
!
He
is
very
prudent
,
or
very
learned
,
or
a
charitable
person
,
or
a
good
housekeeper
,
or
at
least
very
Humble
.
The
Heart
of
man
is
deeply
in
love
with
wickednesse
,
and
with
nothing
else
:
Against
,
not
onely
the
Lawes
of
God
,
but
against
his
own
Reason
,
it
s
own
Interest
,
and
its
own
Securities
.
For
is
it
imaginable
,
that
a
man
who
knows
the
Lawes
of
God
,
the
rewards
of
Vertue
,
the
cursed
and
horrid
effects
of
sin
;
that
knows
and
considers
,
and
deeply
sighes
at
the
thought
of
the
intolerable
pains
of
Hell
;
that
knowes
the
joyes
of
Heaven
to
be
unspeakable
,
and
that
concerning
them
there
is
no
temptation
,
but
that
they
are
too
big
for
man
to
hope
for
;
And
yet
he
certainly
beleeves
,
that
a
holy
life
shall
infallibly
attain
thither
;
Is
it
I
say
imaginable
,
that
this
man
should
for
a
transient
Action
forfeit
all
this
Hope
,
and
certainly
and
knowing
incur
all
that
calamity
?
Yea
,
but
the
sin
is
pleasant
,
and
the
man
is
clothed
with
flesh
and
blood
,
and
their
appetites
are
materiall
,
and
importunate
,
and
present
;
And
the
discourses
of
Religion
are
concerning
things
spirituall
,
separate
and
apt
for
spirits
,
Angels
and
souls
departed
.
To
take
off
this
also
;
We
will
suppose
the
man
to
consider
,
and
really
to
beleeve
that
the
pleasure
of
the
sin
,
is
sudden
,
vain
,
empty
and
transient
;
that
it
leaves
bitternesse
upon
the
tongue
,
before
it
is
descended
into
the
bowels
:
that
there
it
is
poison
,
and
makes
the
Belly
to
swell
,
and
the
Thigh
to
rot
;
That
he
remembers
and
actually
considers
,
that
as
soon
as
the
moment
of
sin
is
past
,
he
shall
have
an
intolerable
Conscience
;
and
does
at
the
instant
compare
moments
with
Eternity
,
and
with
horrour
remembers
that
the
very
next
minute
he
is
as
miserable
a
man
as
is
in
the
world
;
Yet
that
this
man
should
sin
?
Nay
,
suppose
the
sin
to
have
no
pleasure
at
all
;
such
as
is
the
sin
of
swearing
;
Nay
,
suppose
it
really
to
have
pain
in
it
:
such
as
is
the
sin
of
Envy
,
which
never
can
have
pleasure
in
its
actions
,
but
much
torment
and
consumption
of
the
very
heart
;
What
should
make
this
man
sin
so
for
nothing
,
so
against
himself
,
so
against
all
Reason
and
Religion
and
Interest
,
without
pleasure
for
no
reward
?
Here
the
heart
betrayes
it self
to
be
desperately
wioked
.
What
man
can
give
a
reasonable
account
of
such
a
man
,
who
to
prosecute
his
revenge
will
do
himself
an
injury
that
he
may
do
a
lesse
to
him
that
troubles
him
.
Such
a
man
hath
given
me
ill
language
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
My
head
akes
not
for
his
language
,
nor
hath
he
broken
my
thigh
nor
carried
away
my
land
.
But
yet
this
man
must
be
requited
.
Well
,
suppose
that
.
But
then
let
it
be
proportionable
;
you
are
not
undone
,
let
not
him
be
so
.
Oh
yes
;
for
else
my
revenge
triumphs
not
.
Well
,
if
you
do
,
yet
remember
he
will
defend
himself
,
or
the
Law
will
right
him
;
at
least
do
not
do
wrong
to
your self
by
doing
him
wrong
.
This
were
but
Prudence
,
and
self-Interest
.
And
yet
we
see
,
that
the
heart
of
some
men
hath
betrayed
them
to
such
furiousnesse
of
Appetite
,
as
to
make
them
willing
to
die
,
that
their
enemie
may
be
buried
in
the
same
Ruines
.
Jovius
Pontanus
tells
of
an
Italian
slave
(
I
think
)
who
being
enraged
against
his
Lord
,
watched
his
absence
from
home
,
and
the
employment
and
inadvertency
of
his
fellow-servants
:
he
locked
the
doors
,
and
secured
himself
for
a
while
,
and
Ravished
his
Lady
;
then
took
her
three
sons
up
to
the
battlements
of
the
house
,
and
at
the
return
of
his
Lord
,
threw
one
down
to
him
upon
the
pavement
,
and
then
a
second
to
rend
the
heart
of
their
sad
Father
,
seeing
them
weltring
in
their
blood
and
brains
.
The
Lord
begd
for
his
third
,
and
now
his
onely
Son
,
promising
pardon
and
libertie
,
if
he
would
spare
his
life
.
The
slave
seemed
to
bend
a
little
,
and
on
condition
his
Lord
would
cut
off
his
own
Nose
,
he
would
spare
his
Son
.
The
sad
Father
did
so
,
being
willing
to
suffer
any
thing
,
rather
then
the
losse
of
that
Childe
;
But
as
soon
as
he
saw
his
Lord
all
bloody
with
his
wound
,
he
threw
the
third
Son
,
and
himself
down
together
upon
the
Pavement
.
The
story
is
sad
enough
,
and
needs
no
lustre
and
advantages
of
sorrow
to
represent
it
:
But
if
a
man
sets
himself
down
,
and
considers
sadly
,
he
cannot
easily
tell
upon
what
sufficient
inducement
,
or
what
principle
the
slave
should
so
certainly
,
so
horridly
,
so
presently
,
and
then
so
eternally
ruine
himself
.
What
could
he
propound
to
himself
as
a
recompence
to
his
own
so
immediate
Tragedy
?
There
is
not
in
the
pleasure
of
the
revenge
,
nor
in
the
nature
of
the
thing
,
any
thing
to
tempt
him
;
we
must
confesse
our
ignorance
,
and
say
,
that
The
Fleart
of
man
is
desperately
wicked
;
and
that
is
the
truth
in
generall
,
but
we
cannot
fathom
it
by
particular
comprehension
.
For
when
the
heart
of
man
is
bound
up
by
the
grace
of
God
,
and
tied
in
golden
bands
,
and
watched
by
Angels
,
tended
by
those
Nurse-keepers
of
the
soul
;
it
is
not
easie
for
a
man
to
wander
;
And
the
evil
of
his
heart
is
but
like
the
ferity
and
wildnesse
of
Lyons-whelps
:
But
when
once
we
have
broken
the
hedge
,
and
got
into
the
strengths
of
youth
,
and
the
licenciousnesse
of
an
ungoverned
age
,
it
is
wonderfull
to
observe
,
what
a
great
inundation
of
mischief
in
a
very
short
time
will
overflow
all
the
banks
of
Reason
and
Religion
.
Vice
first
is
pleasing
,
then
it
grows
easie
,
then
delightfull
,
then
frequent
,
then
habituall
,
then
confirmed
,
then
the
man
is
impenitent
,
then
he
is
obstinate
,
then
he
resolves
never
to
Repent
,
and
then
he
is
Damned
.
And
by
that
time
he
is
come
half
way
in
this
progresse
,
he
confutes
the
Philosophy
of
the
old
Moralists
;
For
they
,
not
knowing
the
vilenesse
of
mans
Heart
,
not
considering
its
desperate
amazing
Impiety
,
knew
no
other
degree
of
wickednesse
but
This
,
That
men
preferred
Sense
before
Reason
,
and
their
understandings
were
abused
in
the
choice
of
a
temporall
before
an
intellectuall
and
eternall
good
:
But
they
alwayes
concluded
that
the
Will
of
man
must
of
necessity
follow
the
last
dictate
of
the
understanding
,
declaring
an
object
to
be
good
in
one
sence
or
other
.
Happy
men
they
were
,
that
were
so
Innocent
;
that
knew
no
pure
and
perfect
malice
,
and
lived
in
an
Age
,
in
which
it
was
not
easie
to
confute
them
.
But
besides
that
,
now
the
wells
of
a
deeper
iniquity
are
discovered
,
we
see
by
too
sad
experience
,
that
there
are
some
sins
proceeding
from
the
heart
of
man
,
which
have
nothing
but
simple
,
and
unmingled
malice
;
Actions
of
meer
spite
;
doing
evil
,
because
it
is
evil
;
sinning
without
sensuall
pleasures
;
sinning
with
sensuall
pain
,
with
hazard
of
our
lives
;
with
actuall
torment
,
and
sudden
deaths
,
and
certain
and
present
damnation
;
sins
against
the
Holy
Ghost
;
open
hostilities
,
and
professed
enmities
against
God
and
all
vertue
.
I
can
go
no
further
;
because
there
is
not
in
the
world
,
or
in
the
nature
of
things
,
a
greater
Evil.
And
that
is
the
Nature
and
Folly
of
the
Devil
;
he
tempts
men
to
ruine
,
and
hates
God
,
and
onely
hurts
himself
,
and
those
he
tempts
;
and
does
himself
no
pleasure
,
and
some
say
,
he
increases
his
own
accidentall
torment
.
Although
I
can
say
nothing
greater
;
yet
I
had
many
more
things
to
say
,
if
the
time
would
have
permitted
me
to
represent
the
Falsenesse
and
Basenesse
of
the
Heart
.
1.
We
are
false
our selves
,
and
dare
not
trust
God
.
2.
We
love
to
be
deceived
,
and
are
angry
,
if
we
be
told
so
.
3.
We
love
to
seem
vertuous
,
and
yet
hate
to
be
so
.
4.
We
are
melancholy
and
impatient
,
and
we
know
not
why
.
5.
We
are
troubled
at
little
things
,
and
are
carelesse
of
greater
.
6.
We
are
overjoyed
at
a
petty
accident
,
and
despise
great
and
eternall
pleasures
.
7.
We
beleeve
things
,
not
for
their
Reasons
and
proper
Arguments
;
but
as
they
serve
our
turns
,
be
they
true
or
false
.
8.
We
long
extreamly
for
things
that
are
forbidden
us
;
And
what
we
despise
,
when
it
is
permitted
us
,
we
snatch
at
greedily
,
when
it
is
taken
from
us
.
9.
We
love
our selves
more
then
we
love
God
;
and
yet
we
eat
poysons
daily
,
and
feed
upon
Toads
and
Vipers
,
and
nourish
our
deadly
enemies
in
our
bosome
,
and
will
not
be
brought
to
quit
them
;
but
brag
of
our
shame
,
and
are
ashamed
of
nothing
,
but
Vertue
,
which
is
most
honourable
.
10.
We
fear
to
die
,
and
yet
use
all
means
we
can
to
make
Death
terrible
and
dangerous
.
11.
We
are
busie
in
the
faults
of
others
,
and
negligent
of
our
own
.
12.
We
live
the
life
of
spies
,
striving
to
know
others
,
and
to
be
unknown
our selves
.
13.
We
worship
and
flatter
some
men
,
and
some
things
,
because
we
fear
them
,
not
because
we
love
them
.
14.
We
are
ambitious
of
Greatnesse
,
and
covetous
of
wealth
,
and
all
that
we
get
by
it
,
is
,
that
we
are
more
beautifully
tempted
;
and
a
troop
of
Clients
run
to
us
,
as
to
a
Pool
,
whom
first
they
trouble
,
and
then
draw
dry
.
15.
We
make
our selves
unsafe
by
committing
wickednesse
,
and
then
we
adde
more
wickednesse
to
make
us
safe
,
and
beyond
punishment
.
16.
We
are
more
servile
for
one
curtesie
,
that
we
hope
for
,
then
for
twenty
that
we
have
received
.
17.
We
entertain
slanderers
,
and
without
choice
spread
their
calumnies
;
and
we
hugg
flatterers
,
and
know
they
abuse
us
:
And
if
I
should
gather
the
abuses
,
and
impieties
,
and
deceptions
of
the
Heart
,
as
Chrysippus
did
the
oracular
Lies
of
Apollo
into
a
Table
;
I
fear
they
would
seem
Remedilesse
,
and
beyond
the
cure
of
watchfulnesse
and
Religion
.
Indeed
they
are
Great
and
Many
:
But
the
Grace
of
God
is
Greater
;
and
if
Iniquity
abounds
,
then
doth
Grace
superabound
,
and
that
s
our
Comfort
and
our
Medicine
,
which
we
must
thus
use
.
1.
Let
us
watch
our
hearts
at
every
turn
.
2.
Deny
it
all
its
Desires
,
that
do
not
directly
or
by
consequence
end
in
godlinesse
:
At
no
hand
be
indulgent
to
its
fondnesses
,
and
peevish
appetites
.
3.
Let
us
suspect
it
as
an
Enemy
.
4.
Trust
not
to
it
in
any
thing
.
5.
But
beg
the
grace
of
God
with
perpetuall
and
importunate
prayer
,
that
he
would
be
pleased
to
bring
good
out
of
these
evils
,
and
that
he
would
throw
the
salutary
wood
of
the
Crosse
,
the
merits
of
Christs
death
and
passion
,
into
these
salt
waters
,
and
make
them
healthful
and
pleasant
.
And
in
order
to
the
mannaging
these
advises
,
and
acting
the
purposes
of
this
prayer
;
let
us
strictly
follow
a
rule
;
and
choose
a
Prudent
and
faithful
guide
,
who
may
attend
our
motions
,
and
watch
our
counsels
,
and
direct
our
steps
,
and
prepare
the
way
of
the
Lord
,
and
make
his
paths
streight
,
apt
and
imitable
.
For
without
great
watchfulnesse
,
and
earnest
devotion
,
and
a
prudent
Guide
,
we
shall
finde
that
true
in
a
spiritual
sense
,
which
Plutarch
affirmed
of
a
mans
body
in
the
natural
;
that
of
dead
Buls
arise
Bees
;
from
the
carcases
of
horses
,
hornets
are
produced
;
But
the
body
of
man
brings
forth
serpents
.
Our
hearts
wallowing
in
their
own
natural
and
acquired
corruptions
,
will
produce
nothing
but
issues
of
Hell
,
and
images
of
the
old
serpent
the
divel
,
for
whom
is
provided
the
everlasting
burning
.
Sermon
.
IX
.
THE
FAITH
and
PATIENCE
OF
THE
SAINTS
:
OR
The
righteous
cause
oppressed
.
1
Peter
.
4.
17.
For
the
time
is
come
that
judgement
must
begin
at
the
house
of
God
:
and
if
it
first
begin
at
us
what
shall
the
end
be
of
them
that
obey
not
the
Gospel
of
God
?
18.
And
if
the
righteous
scarcely
be
saved
,
where
shal
the
ungodly
and
the
sinner
appear
?
SO
long
as
the
world
lived
by
sense
,
and
discourses
of
natural
reason
,
as
they
were
abated
with
humane
infirmities
,
and
not
at
all
heightned
by
the
spirit
&
divine
revelations
,
So
long
men
took
their
accounts
of
good
and
bad
by
their
being
prosperous
or
unfortunate
:
and
amongst
the
basest
and
most
ignorant
of
men
,
that
onely
was
accounted
honest
which
was
profitable
:
and
he
onely
wise
that
was
rich
;
and
that
man
beloved
of
God
,
who
received
from
him
all
that
might
satisfie
their
lust
,
their
ambition
,
or
their
revenge
:
—
Fatis
accede
deisque
&
col●
felices
,
miseros
fuge
sidera
terra
ut
distant
&
flamma
maeri
,
sic
utile
recto
.
But
because
God
sent
wise
men
into
the
world
and
they
were
treated
rudely
by
the
world
,
and
exercised
with
evil
accidents
,
and
this
seemed
so
great
a
discouragement
to
vertue
,
that
even
these
wise
men
were
more
troubled
to
reconcile
vertue
,
and
misery
,
then
to
reconcile
their
affections
to
the
suffering
;
God
was
pleased
to
enlighten
their
reason
with
a
little
beame
of
faith
,
or
else
heightned
their
reason
by
wiser
principles
then
those
of
vulgar
understandings
;
and
taught
them
in
the
clear
glasse
of
faith
,
or
the
dim
perspective
of
Philosophy
,
to
look
beyond
the
cloud
,
and
there
to
spie
that
there
stood
glories
behinde
their
curtain
,
to
which
they
could
not
come
but
by
passing
through
the
cloud
,
and
being
wet
with
the
dew
of
heaven
and
the
waters
of
affliction
.
And
accordding
as
the
world
grew
more
enlightned
by
faith
so
it
grew
more
dark
with
mourning
&
sorrowes
:
God
sometimes
sent
a
light
of
fire
and
pillar
of
a
cloud
and
the
brightnesse
of
an
angel
and
the
lustre
of
a
star
,
and
the
sacrament
of
a
rainbowe
to
guide
his
people
thorough
their
portion
of
sorrows
,
and
to
lead
them
through
troubles
to
rest
:
But
as
the
Sun
of
righteousnesse
approached
towards
the
chambers
of
the
East
,
and
sent
the
harbingers
of
light
peeping
through
the
curtains
of
the
night
,
and
leading
on
the
day
of
faith
and
brightest
revelation
;
so
God
sent
degrees
of
trouble
upon
wise
and
good
men
,
that
now
in
the
same
degree
in
the
which
the
world
lives
by
faith
and
not
by
sense
,
in
the
same
degree
they
might
be
able
to
live
in
vertue
even
while
she
lived
in
trouble
,
and
not
reject
so
great
a
beauty
because
she
goes
in
mourning
,
and
hath
a
black
cloud
of
cypresse
drawn
before
her
face
:
literally
thus
;
God
first
entertained
their
services
,
and
allured
and
prompted
on
the
infirmities
of
the
infant
world
by
temporal
prosperity
;
but
by
degrees
changed
his
method
;
and
as
men
grew
stronger
in
the
knowledge
of
God
and
the
expectations
of
heaven
,
so
they
grew
weaker
in
their
fortunes
,
more
afflicted
in
their
bodies
,
more
abated
in
their
expectations
,
more
subject
to
their
enemies
,
and
were
to
endure
the
contradiction
of
sinners
and
the
immission
of
the
sharpnesses
of
providence
and
divine
Oeconomy
.
First
Adam
was
placed
in
a
Garden
of
health
and
pleasure
,
from
which
when
he
fell
,
he
was
onely
tied
to
enter
into
the
covenant
of
natural
sorrows
which
he
and
all
his
posteritie
till
the
flood
run
through
:
but
in
all
that
period
they
had
the
whole
wealth
of
the
earth
before
them
,
they
need
not
fight
for
empires
or
places
for
their
cattle
to
grase
in
;
they
lived
long
and
felt
no
want
,
no
slavery
,
no
tyrannie
,
no
war
:
and
the
evils
that
happened
were
single
,
personal
,
and
natural
,
and
no
violences
were
then
done
,
but
they
were
like
those
things
which
the
law
calls
rare
contingencies
;
for
which
as
the
law
can
now
take
no
care
,
and
make
no
provisions
,
so
then
there
was
no
law
;
but
men
lived
free
and
rich
and
long
,
and
they
exercised
no
vertues
but
natural
,
and
knew
no
felicity
but
natural
:
and
so
long
their
prosperity
was
,
just
as
was
their
vertue
,
because
it
was
a
natural
instrument
towards
all
that
which
they
knew
of
happinesse
.
*
But
this
publick
easinesse
and
quiet
,
the
world
turned
into
sin
;
and
unlesse
God
did
compel
men
to
do
themselves
good
they
would
undoe
themselves
:
and
then
God
broke
in
upon
them
with
a
flood
and
destroyed
that
generation
,
that
he
might
begin
the
government
of
the
world
upon
a
new
stock
,
and
binde
vertue
upon
mens
spirits
by
new
bands
,
endeared
to
them
by
new
hopes
and
fears
.
Then
God
made
new
laws
and
gave
to
Princes
the
power
of
the
sword
,
and
men
might
be
punshed
to
death
in
certain
cases
,
and
mans
life
was
shortened
,
and
slavery
was
brought
into
the
world
and
the
state
of
servants
;
and
then
war
began
,
and
evils
multiplied
upon
the
face
of
the
earth
;
in
which
it
is
naturally
certain
,
that
they
that
are
most
violent
and
injurious
prevailed
upon
the
weaker
and
more
innocent
;
and
every
tyranny
that
began
from
Nimrod
to
this
day
,
and
every
usurper
was
a
peculiar
argument
to
shew
that
God
began
to
teach
the
world
,
vertue
by
suffering
;
and
that
therefore
he
suffered
Tyrannies
and
usurpations
,
to
be
in
the
world
,
and
to
be
prosperous
,
and
the
rights
of
men
to
be
snatched
away
from
the
owners
,
that
the
world
might
be
established
in
potent
and
setled
governments
and
the
sufferers
be
taught
al
the
passive
vertues
of
the
soul.
For
so
God
brings
good
out
of
evil
,
turning
Tyranny
into
the
benefits
of
Government
,
and
violence
into
vertue
,
and
sufferings
into
rewards
:
and
this
was
the
second
change
of
the
world
:
personal
miseries
were
brought
in
upon
Adam
and
his
posterity
,
as
a
punishment
of
sin
in
the
first
period
:
and
in
the
second
,
publick
evils
were
brought
in
by
tyrants
and
usurpers
,
and
God
suffered
them
as
the
first
elements
of
vertue
,
men
being
just
newly
put
to
schoole
to
infant
sufferings
.
But
all
this
was
not
much
.
Christs
line
was
not
yet
drawn
forth
:
it
began
not
to
appear
in
what
family
the
King
of
sufferings
should
descend
till
Abrahams
time
,
and
therefore
till
then
there
were
no
greater
sufferings
then
what
I
have
now
reckoned
.
But
when
Abrahams
family
was
chosen
from
among
the
many
nations
,
and
began
to
belong
to
God
,
by
a
special
right
,
and
he
was
designed
to
be
the
Father
of
the
Messias
,
then
God
found
out
a
new
way
to
trie
him
,
even
with
a
sound
affliction
,
commanding
him
to
offer
his
beloved
Isaac
;
but
this
was
accepted
and
being
intended
by
Abraham
was
not
intended
by
God
:
for
this
was
a
type
of
Christ
,
and
therefore
was
also
but
a
type
of
sufferings
,
excepting
the
sufferings
of
the
old
periods
and
the
sufferings
of
nature
and
accident
,
we
see
no
change
made
,
for
a
long
while
after
,
but
God
having
established
a
law
in
Abrahams
family
did
build
it
upon
promises
,
of
health
,
and
peace
,
and
victory
,
and
plenty
,
and
riches
:
and
so
long
as
they
did
not
prevaricate
the
law
of
their
God
,
so
long
they
were
prosperous
:
but
God
kept
a
remnant
of
Cananites
in
the
land
like
a
rod
held
over
them
to
vex
or
to
chastise
them
into
obedience
,
in
which
while
they
persevered
,
nothing
could
hurt
them
;
and
that
saying
of
David
needs
no
other
sence
,
but
the
letter
of
its
own
expression
,
I
have
been
young
and
now
am
old
,
and
yet
saw
I
never
the
righteous
forsaken
nor
his
seed
begging
their
bread
:
The
godly
generally
were
prosperous
,
and
a
good
cause
seldome
had
an
ill
end
,
and
a
good
man
never
died
an
ill
death
,
till
the
law
had
spent
a
great
part
of
its
time
,
and
it
descended
towards
its
declension
and
period
;
But
that
the
great
prince
of
sufferings
might
not
appear
upon
his
stage
of
tragedies
without
some
forerunners
of
sorrow
,
God
was
pleased
to
choose
out
some
good
men
,
and
honour
them
,
by
making
them
to
become
little
images
of
suffering
:
I
saiah
,
Jeremy
,
and
Zachary
were
martyrs
of
the
law
;
but
these
were
single
deaths
;
Shadrac
,
Meshec
,
and
Abednego
were
thrown
into
a
burning
furnace
,
and
Daniel
into
a
den
of
lions
,
and
Susanna
was
accused
for
adultery
;
but
these
were
but
little
arrests
of
the
prosperity
of
the
Godly
:
as
the
time
drew
neerer
that
Christ
should
be
manifest
,
so
the
sufferings
grew
bigger
and
more
numerous
:
and
Antiochus
raised
up
a
sharp
persecution
in
the
time
of
the
Maccabees
,
in
which
many
passed
through
the
red
sea
of
blood
into
the
bosome
of
Abraham
;
&
then
Christ
came
:
and
that
was
the
third
period
in
which
the
changed
method
of
Gods
providence
was
perfected
:
for
Christ
was
to
do
his
great
work
by
sufferings
,
&
by
sufferings
was
to
enter
into
blessednesse
;
&
by
his
passion
he
was
made
prince
of
the
Catholickchurch
,
and
as
our
Head
was
,
so
must
the
members
be
:
God
made
the
same
covenant
with
us
,
that
he
did
with
his
most
holy
Son
;
&
Christ
obtaind
no
better
conditions
for
us
,
then
for
himself
;
that
was
not
to
be
looked
for
;
the
servant
must
not
be
above
his
master
,
it
is
well
if
he
be
as
his
Master
:
if
the
world
persecuted
him
,
they
will
also
persecute
us
;
and
from
the
dayes
of
John
the
Baptist
,
the
kingdome
of
Heaven
suffers
violence
,
and
the
violent
take
it
by
force
:
not
the
violent
doers
,
but
the
sufferers
of
violence
for
though
the
old
law
was
established
in
the
promises
of
temporal
prosperity
,
yet
the
gospel
is
founded
in
temporal
adversity
.
It
is
directly
a
covenant
of
sufferings
and
sorrows
;
for
now
the
time
is
come
that
judgment
must
begin
at
the
house
of
God
:
that
s
the
sence
and
designe
of
the
text
;
and
I
intend
it
as
a
direct
antinomy
to
the
common
perswasions
of
tyrannous
,
carnal
,
and
vicious
men
,
who
reckon
nothing
good
,
but
what
is
prosperous
:
for
though
that
proposition
had
many
degrees
of
truth
in
the
beginning
of
the
law
,
yet
the
case
is
now
altered
;
God
hath
established
its
contradictory
:
and
now
every
good
man
must
look
for
persecution
,
and
every
good
cause
must
expect
to
thrive
by
the
sufferings
and
patience
of
holy
persons
;
and
as
men
do
well
,
and
suffer
evil
,
so
they
are
dear
to
God
:
and
whom
he
loves
most
,
he
afflicts
most
,
and
does
this
with
a
designe
of
the
greatest
mercy
in
the
world
.
1.
Then
the
state
of
the
Gospel
is
a
state
of
sufferings
,
not
of
temporal
prosperities
,
this
was
foretold
by
the
prophets
;
a
fountain
shall
go
out
of
the
house
of
the
Lord
,
&
irrigabit
torrentem
spinarum
;
Joel
.
3.
(
so
it
is
in
the
vulgar
latin
)
and
it
shall
water
the
torrent
of
thorns
;
that
is
,
the
state
or
time
of
the
gospel
.
which
like
a
torrent
shall
cary
all
the
world
before
it
,
and
like
a
torrent
shall
be
fullest
in
ill
weather
;
and
by
its
banks
shall
grow
nothing
but
thorns
and
briers
,
sharp
afflictions
,
temporal
infelicities
and
persecution
.
This
sense
of
the
words
is
more
fully
explained
in
the
book
of
the
prophet
Isa.
upon
the
ground
of
my
people
shall
thorns
and
briers
Isaiah
.
23.
3.
come
up
,
how
much
more
in
all
the
houses
of
the
city
of
rejoycing
;
which
prophecy
is
the
same
in
the
stile
of
the
prophets
,
that
my
text
is
in
the
stile
of
the
Apostles
:
the
house
of
God
shall
be
watered
with
the
dew
of
heaven
,
and
there
shall
spring
up
briers
in
it
:
judgement
must
begin
there
:
but
how
much
more
in
the
houses
of
the
city
of
rejoycing
how
much
more
among
them
that
are
at
ease
in
Sion
;
that
serve
their
desires
,
that
satisfie
their
appetites
,
that
are
given
over
to
their
own
hearts
lust
,
that
so
serves
themselves
,
that
they
never
serve
God
,
that
dwell
in
the
city
of
rejoycing
;
they
are
like
Dives
whose
portion
was
in
this
life
,
who
went
in
fine
linnen
and
fared
deliciously
every
day
;
they
indeed
trample
upon
their
briers
and
thorns
and
suffer
them
not
to
grow
in
their
houses
;
but
the
roots
are
in
the
ground
,
and
they
are
reserved
for
fuel
of
wrath
in
the
day
of
everlasting
burning
.
Thus
you
see
it
was
prophesied
,
now
see
how
it
was
performed
:
Christ
was
the
captain
of
our
sufferings
and
he
began
.
He
entred
into
the
world
with
all
the
circumstances
of
poverty
;
he
had
a
star
to
illustrate
his
birth
but
a
stable
for
his
bed
chamber
,
and
a
manger
for
his
cradle
:
the
angels
sang
hymnes
when
he
was
born
,
but
he
was
cold
and
cried
,
uneasy
and
unprovided
;
he
lived
long
in
the
trade
of
a
carpenter
,
he
by
whom
God
made
the
world
had
in
his
first
years
the
businesse
of
a
mean
and
an
ignoble
trade
;
he
did
good
where
ever
he
went
,
and
almost
where
ever
he
went
was
abused
;
he
deserved
heaven
for
his
obedience
,
but
found
a
crosse
in
his
way
thither
;
and
if
ever
any
man
had
reason
to
expect
fair
usages
from
God
,
and
to
be
dandled
in
lap
of
ease
,
softnes
and
a
prosperous
fortune
,
he
it
was
onely
that
could
deserve
that
,
or
any
thing
that
can
be
good
.
But
after
he
had
chosen
to
live
a
life
of
vertue
,
of
poverty
,
and
labour
,
he
entred
into
a
state
of
death
;
whose
shame
and
trouble
was
great
enough
to
pay
for
the
sins
of
the
whole
world
:
And
I
shall
choose
to
expresse
this
mystery
in
the
words
of
scripture
;
he
died
not
by
a
single
,
or
a
sudden
death
but
he
was
the
Lambe
slain
from
the
beginning
of
the
world
:
For
he
was
massacred
in
Abel
,
(
saith
Saint
Paulinus
)
he
was
tossed
upon
the
waves
of
the
Sea
,
in
the
person
of
Noah
;
It
was
he
that
went
out
of
his
Countrey
,
when
Abraham
was
called
from
Charran
,
and
wandred
from
his
native
soil
:
He
was
offered
up
in
Isaac
,
persecuted
in
Jacob
,
betrayed
in
Joseph
,
blinded
in
Sampson
,
affronted
in
Moses
,
sawed
in
Esay
,
cast
into
the
dungeon
with
Jeremy
.
For
all
these
were
types
of
Christ
suffering
;
and
then
his
passion
continued
even
after
his
resurrection
;
for
it
is
he
that
suffers
in
all
his
members
;
it
is
he
that
endures
the
contradiction
of
all
sinners
;
it
is
he
that
is
the
Lord
of
life
,
and
is
crucified
again
,
and
put
to
open
shame
in
all
the
sufferings
of
his
servants
,
and
sins
of
rebels
,
and
defiances
of
Apostates
,
and
renegados
,
and
violence
of
Tyrants
,
and
injustice
of
usurpers
,
and
the
persecutions
of
his
Church
.
It
is
he
that
is
stoned
in
Saint
Stephen
,
flayed
in
the
person
of
Saint
Bartholomew
,
he
was
rosted
upon
Saint
Laurence
his
Gridiron
,
exposed
to
lyons
in
Saint
Ignatius
,
burned
in
Saint
Polycarpe
,
frozen
in
the
lake
where
stood
fourty
Martyrs
of
Cappadocia
;
Unigenitus
enim
Dei
ad
peragendum
mortis
suae
sacramentum
consummavit
omne
genus
humanarum
passionum
said
Saint
Hilary
.
The
Sacrament
of
Christs
death
is
not
to
be
accomplished
,
but
by
suffering
all
the
sorrows
of
humanity
.
All
that
Christ
came
for
,
was
,
or
was
mingled
with
sufferings
:
For
all
those
little
joyes
which
God
sent
,
either
to
recreate
his
person
,
or
to
illustrate
his
office
,
were
abated
,
or
attended
with
afflictions
;
God
being
more
carefull
to
establish
in
him
the
Covenant
of
sufferings
,
then
to
refresh
his
sorrows
:
Presently
after
the
Angels
had
finished
their
Halleluiahs
,
he
was
forced
to
fly
to
save
his
life
;
and
the
air
became
full
of
shrikes
of
the
desolate
mothers
of
Bethlehem
for
their
dying
Babes
.
God
had
no
sooner
made
him
illustrious
with
a
voyce
from
heaven
,
and
the
descent
of
the
Holy
Ghost
upon
him
in
the
waters
of
Baptisme
,
But
he
was
delivered
over
to
be
tempted
and
assaulted
by
the
Devil
in
the
wildernesse
:
His
transfiguration
was
a
bright
ray
of
glory
,
but
then
also
he
entred
into
a
cloud
,
and
was
told
a
sad
story
what
he
was
to
suffer
at
Jerusalem
:
And
upon
Palme-Sunday
,
when
he
rode
triumphantly
into
Jerusalem
,
and
was
adorned
with
the
acclamations
of
a
King
,
and
a
God
,
he
wet
the
Palmes
with
his
tears
,
sweeter
then
the
drops
of
Mannah
,
or
the
little
pearls
of
heaven
,
that
descended
upon
mount
Hermon
,
weeping
in
the
midst
of
this
triumph
over
obstinate
,
perishing
,
and
maliciour
Jerusalem
.
For
this
Jesus
was
like
the
rain-bowe
which
God
set
in
the
clouds
as
a
sacrament
to
confirm
a
promise
,
and
establish
a
grace
,
he
was
half
made
of
the
glories
of
the
light
,
and
half
of
the
moisture
of
a
cloud
;
in
his
best
dayes
he
was
but
half
triumph
,
and
half
sorrow
;
he
was
sent
to
tell
of
his
Fathers
mercies
,
and
that
God
intended
to
spare
us
;
but
appeared
not
but
in
the
company
,
or
in
the
retinue
of
a
shower
,
and
of
foul
weather
:
But
I
need
not
tell
that
Jesus
,
beloved
of
God
,
was
a
suffering
person
:
that
which
concerns
this
question
most
,
is
that
he
made
for
us
a
covenant
of
sufferings
:
His
Doctrines
were
such
as
expressely
and
by
consequent
enjoyne
and
suppose
sufferings
,
and
a
state
of
affliction
;
His
very
promises
were
sufferings
,
his
beatitudes
were
sufferings
,
his
rewards
,
and
his
arguments
to
invite
men
to
follow
him
,
were
onely
taken
from
sufferings
in
this
life
,
and
the
reward
of
sufferings
hereafter
.
For
if
we
summon
up
the
Commandements
of
Christ
,
we
shall
finde
humility
,
mortification
,
self-deniall
,
repentance
,
renouncing
the
world
,
mourning
,
taking
up
the
crosse
,
dying
for
him
,
patience
and
poverty
,
to
stand
in
the
chiefest
rank
of
Christian
precepts
,
and
in
the
direct
order
to
heaven
:
He
that
will
be
my
Disciple
must
deny
himself
,
and
take
up
his
crosse
and
follow
me
.
We
must
follow
him
that
was
crowned
with
thorns
and
sorrows
,
him
that
was
drenchd
in
Cedron
,
nailed
upon
the
Crosse
,
that
deserved
all
good
,
and
suffered
all
evil
:
That
is
the
summe
of
Christian
Religion
,
as
it
distinguishes
from
all
the
Religions
of
the
world
.
To
which
we
may
adde
the
expresse
Precept
recorded
by
Saint
James
,
[
Be
afflicted
and
mourn
,
and
weep
,
let
your
laughter
be
turned
into
mourning
,
James
4.
10.
and
your
joy
into
weeping
.
]
You
see
the
Commandements
:
Will
you
also
see
the
Promises
?
These
they
are
.
In
the
world
yee
shall
have
tribulation
;
in
me
ye
shall
have
peace
:
and
through
many
tribulations
,
ye
shall
enter
into
heaven
:
and
he
that
loseth
father
and
mother
,
wives
,
and
children
,
houses
,
and
lands
for
my
Names
sake
and
the
Gospel
,
shall
receive
a
hundred
fold
in
this
life
,
with
persecution
:
that
s
part
of
his
reward
.
[
And
he
chastiseth
every
son
that
he
receiveth
;
and
if
you
be
exempt
from
sufferings
,
ye
are
bastards
and
not
sons
:
These
are
some
of
Christs
promises
:
will
you
see
some
of
Christs
blessings
,
that
he
gives
his
Church
:
Blessed
are
the
poor
:
Blessed
are
the
hungry
and
thirsty
.
Blessed
are
they
that
Matth.
5.
mourn
.
Blessed
are
the
humble
.
Blessed
are
the
persecuted
:
Of
the
eight
Beatitudes
,
five
of
them
have
temporall
misery
and
meannesse
,
or
an
afflicted
condition
for
their
subject
.
Will
you
at
last
see
some
of
the
reward
,
which
Christ
hath
propounded
to
his
servants
,
to
invite
them
to
follow
him
.
When
I
am
lifted
up
,
I
will
draw
all
men
after
me
:
when
Christ
is
lifted
up
,
as
Moses
lift
up
the
serpent
in
the
wildernesse
,
that
is
lifted
upon
the
Crosse
,
then
he
will
draw
us
after
him
.
To
you
it
is
given
for
Christ
(
saith
Saint
Phil.
1.
28.
Paul
)
when
he
went
to
sweeten
and
to
flatter
the
Philippians
.
Well
,
what
is
given
to
them
?
Some
great
favours
surely
,
true
.
It
is
not
onely
given
that
you
beleeve
in
Christ
,
(
though
that
be
a
great
matter
)
but
also
that
you
suffer
for
him
,
that
s
the
highest
of
your
honour
.
And
therefore
saith
Saint
James
,
My
brethren
,
count
it
all
James
5.
10.
joy
when
ye
enter
into
divers
temptations
.
And
Saint
Peter
,
Communicating
with
the
sufferings
of
Christ
rejoyce
:
And
Saint
James
again
,
We
count
them
blessed
that
have
suffered
:
And
Saint
Paul
when
1
Pet.
4.
13.
he
gives
his
blessing
to
the
Thessalonians
,
he
uses
this
form
of
prayer
:
Our
Lord
direct
our
hearts
in
the
charity
of
God
,
and
in
the
patience
2
Thess.
1.
and
sufferings
of
Christ
.
So
that
if
wee
will
serve
the
King
of
sufferings
,
whose
crown
was
of
thorns
,
whose
seepter
was
a
reed
of
scorne
,
whose
imperiall
robe
was
a
scarlet
of
mockery
,
whose
throne
was
the
Crosse
;
We
must
serve
him
in
sufferings
,
in
poverty
of
spirit
,
in
humility
,
and
mortification
,
and
for
our
reward
we
Heb.
2.
10.
shall
have
persecution
,
and
all
its
blessed
consequents
:
Atque
hoc
est
esse
Christianum
.
Since
this
was
done
in
the
green-tree
,
what
might
we
expect
should
be
done
in
the
dry
:
Let
us
in
the
next
place
consider
how
God
hath
treated
his
Saints
and
servants
,
and
the
descending
ages
of
the
Gospel
;
That
if
the
best
of
Gods
servants
were
followers
of
Jesus
in
this
covenant
of
sufferings
,
we
may
not
think
it
strange
1
Pet.
4.
12.
concerning
the
fiery
tryall
,
as
if
some
new
thing
had
happened
to
us
.
For
as
the
Gospel
was
founded
in
sufferings
,
we
shall
also
see
it
grow
in
persecutions
:
and
as
Christs
blood
did
cement
the
corner
stones
,
and
the
first
foundations
;
So
the
blood
and
sweat
,
the
groans
and
sighings
,
the
afflictions
and
mortifications
of
saints
,
and
martyrs
did
make
the
super
structures
,
and
must
at
last
finish
the
building
.
If
I
begin
with
the
Apostles
,
who
were
to
perswade
the
world
to
become
Christian
,
and
to
use
proper
Arguments
of
invitation
,
we
shall
finde
that
they
never
offered
an
Argument
of
temporall
prosperity
:
they
never
promised
Empires
and
thrones
on
earth
,
nor
riches
,
nor
temporall
power
,
and
it
would
have
been
soon
confuted
,
if
they
who
were
whipt
and
imprisoned
,
banished
and
scattered
,
persecuted
and
tormented
,
should
have
promised
Sun-shine
dayes
to
others
,
which
they
could
not
to
themselves
:
Of
all
the
Apostles
there
was
not
one
that
died
a
naturall
death
but
onely
Saint
John
;
and
did
he
escape
?
Yes
:
But
he
was
put
into
a
Cauldron
of
scalding
lead
and
oyl
,
before
the
Port
Latin
in
Rome
,
Tertul.
S.
Hieron
.
and
scaped
death
by
miracle
,
though
no
miracle
was
wrought
to
make
him
scape
the
torture
:
And
besides
this
,
he
lived
long
in
banishment
,
and
that
was
worse
then
Saint
Peters
chains
:
Sanctus
Petrus
in
vinculis
,
&
Johannes
ante
portam
latinam
,
were
both
dayes
of
Martyrdom
and
Church
Festivals
:
and
after
a
long
and
laborious
life
,
and
the
affliction
of
being
detained
from
his
crown
,
and
his
sorrows
for
the
death
of
his
fellow-disciples
,
he
dyed
full
of
dayes
and
sufferings
:
And
when
Saint
Paul
was
taken
into
the
Apostolate
,
his
Commissions
were
signed
in
these
words
;
I
will
shew
unto
him
how
great
things
he
must
suffer
for
my
Name
:
and
his
whole
life
was
a
continuall
suffering
:
Quotidiè
morior
was
Acts
9.
15.
his
Motto
,
I
die
daily
;
and
his
lesson
that
he
daily
learned
was
to
know
Christ
Jesus
and
him
crucified
;
and
all
his
joy
was
to
rejoyce
in
the
Crosse
of
Christ
;
and
the
changes
of
his
life
were
nothing
but
the
changes
,
of
his
sufferings
,
and
the
variety
of
his
labours
.
For
though
Christ
hath
finished
his
own
sufferings
for
expiation
of
the
world
,
yet
there
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
portions
that
are
behinde
of
the
sufferings
of
Christ
which
must
be
filled
up
by
his
body
the
Church
;
and
happy
are
they
that
put
in
the
greatest
symbol
:
for
in
the
same
measure
you
are
partakers
of
the
sufferings
of
Christ
,
in
the
same
shall
ye
be
also
of
the
consolation
.
And
therefore
concerning
S.
Paul
,
as
it
was
also
concerning
Christ
,
there
is
nothing
or
but
very
little
in
Scripture
,
relating
to
his
person
and
chances
of
his
private
life
,
but
his
labours
and
persecutions
,
as
if
the
holy
Ghost
did
think
nothing
fit
to
stand
upon
record
for
Christ
,
but
sufferings
.
And
now
began
to
work
the
greatest
glory
of
the
divine
Providence
:
here
was
the
case
of
Christianity
at
stake
.
The
world
was
rich
and
prosperous
,
learned
and
full
of
wise
men
,
the
Gospel
was
preached
with
poverty
and
persecution
,
in
simplicity
of
discourse
,
and
in
demonstration
of
the
Spirit
:
God
was
on
one
side
,
and
the
Devil
on
the
other
;
they
each
of
them
dressed
up
their
city
;
Babylon
upon
Earth
,
Jerusalem
from
above
;
the
Devils
city
was
full
of
pleasure
,
triumphs
,
victories
and
cruelty
;
good
news
and
great
wealth
,
conquest
over
Kings
,
and
making
nations
tributary
;
They
bound
Kings
in
chains
,
and
the
Nobles
with
links
of
iron
,
and
the
inheritance
of
the
Earth
was
theirs
:
the
Romans
were
Lords
over
the
greatest
parts
of
the
world
;
and
God
permitted
to
the
Devil
the
Firmament
and
increase
,
the
wars
and
the
successe
of
that
people
,
giving
to
him
an
intire
power
of
disposing
the
great
changes
of
the
world
,
so
as
might
best
increase
their
greatnesse
and
power
:
and
he
therefore
did
it
,
because
all
the
power
of
the
Romane
greatnesse
was
a
professed
enemy
to
Christianity
:
and
on
the
other
side
God
was
to
build
up
Jerusalem
,
and
the
kingdom
of
the
Gospel
:
and
he
chose
to
build
it
of
hewen
stone
,
cut
and
broken
:
the
Apostles
he
chose
for
Preachers
,
and
they
had
no
learning
;
women
and
mean
people
were
the
first
Disciples
,
and
they
had
no
power
:
the
Devil
was
to
lose
his
kingdom
,
and
he
wanted
no
malice
:
and
therefore
he
stirred
up
,
and
as
well
as
he
could
,
he
made
active
all
the
power
of
Rome
,
and
all
the
learning
of
the
Greeks
,
and
all
the
malice
of
Barbarous
people
,
and
all
the
prejudice
and
the
obstinacy
of
the
Jews
,
against
this
doctrine
and
institution
;
which
preached
and
promised
,
and
brought
persecution
along
with
it
.
On
the
one
side
there
was
scandalum
crucis
,
on
the
other
patientia
sanctorum
,
and
what
was
the
event
?
They
that
had
overcome
the
world
,
could
not
strangle
Christianity
.
But
so
have
I
seen
the
Sun
with
a
little
ray
of
distant
light
challenge
all
the
power
of
darknesse
,
and
without
violence
and
noise
climbing
up
the
hill
,
hath
made
night
so
to
retire
,
that
its
memory
was
lost
in
the
joyes
and
spritefulnesse
of
the
morning
;
and
Christianity
without
violence
or
armies
,
without
resistance
and
self-preservation
,
without
strength
or
humane
eloquence
,
without
challenging
of
priviledges
,
or
fighting
against
Tyranny
,
without
alteration
of
government
,
and
scandall
of
Princes
,
with
its
humility
and
meeknesse
,
with
tolerations
and
patience
,
with
obedience
and
charity
,
with
praying
,
and
dying
,
did
insensibly
turn
the
world
into
Christian
,
and
persecution
into
victory
.
For
Christ
who
began
,
and
lived
and
died
in
sorrows
,
perceived
his
own
sufferings
to
succeed
so
well
,
and
that
for
suffering
death
,
he
was
crowned
with
immortality
,
resolved
to
take
all
his
Disciples
and
servants
to
the
fellowship
of
the
same
suffering
,
that
they
might
have
a
participation
of
his
glory
;
knowing
,
God
had
opened
no
gate
of
heaven
but
the
narrow
gate
,
to
which
the
Crosse
was
the
key
:
and
since
Christ
now
being
our
High
Priest
in
heaven
,
intercedes
for
us
by
representing
his
passion
,
and
the
dolours
of
the
Crosse
,
that
even
in
glory
he
might
still
preserve
the
mercies
of
his
past
sufferings
,
for
which
the
Father
did
so
delight
in
him
:
he
also
designes
to
present
us
to
God
,
dressed
in
the
same
robe
,
and
treated
in
the
same
manner
,
and
honoured
with
the
marks
of
the
Lord
Jesus
:
He
hath
predestinated
us
to
be
conformable
to
the
image
of
his
Son
:
And
if
under
a
head
crowned
with
thorns
,
we
bring
to
God
members
circled
with
roses
,
and
softnesse
,
and
delicacy
,
triumphant
members
in
the
militant
Church
,
God
will
reject
us
;
he
will
not
know
us
who
are
so
unlike
our
elder
brother
:
For
we
are
members
of
the
Lamb
,
not
of
the
Lion
,
and
of
Christs
suffering
part
,
not
of
the
triumphant
part
:
and
for
three
hundred
yeers
together
,
the
Church
lived
upon
blood
,
and
was
nourished
with
blood
;
the
blood
of
her
own
children
:
Thirty
three
Bishops
of
Rome
in
immediate
succession
,
were
put
to
violent
and
unnaturall
deaths
:
and
so
were
all
the
Churches
of
the
East
and
West
built
;
the
cause
of
Christ
and
of
Religion
was
advanced
by
the
sword
,
but
it
was
the
sword
of
the
persecutours
,
not
of
resisters
,
or
warriours
:
They
were
all
baptized
into
the
death
of
Christ
,
their
very
profession
and
institution
is
to
live
like
him
;
and
when
he
requires
it
,
to
die
for
him
;
that
is
the
very
formality
,
the
life
and
essence
of
Christianity
.
This
I
say
lasted
for
three
hundred
yeers
,
that
the
prayers
and
the
backs
,
and
the
necks
of
Christians
fought
against
the
rods
and
axes
of
the
persecutours
,
and
prevailed
till
the
Countrey
,
and
the
Cities
,
and
the
Court
it self
was
filled
with
Christians
:
And
by
this
time
,
the
army
of
Martyrs
was
vast
and
numerous
,
and
the
number
of
sufferers
blunted
the
hangmans
sword
:
For
Christ
first
triumphed
over
the
princes
and
powers
of
the
world
,
before
he
would
admit
them
to
serve
him
;
he
first
felt
their
malice
before
he
would
make
use
of
their
defence
,
to
shew
that
it
was
not
his
necessity
that
required
it
,
but
his
grace
that
admitted
Kings
and
Queens
to
be
nurses
of
the
Church
.
And
now
the
Church
was
at
ease
,
and
she
that
sucked
the
blood
of
the
Martyrs
so
long
,
began
now
to
suck
the
milk
of
Queens
:
Indeed
it
was
a
great
mercy
in
appearance
and
was
so
intended
,
but
it
proved
not
so
.
But
then
the
Holy
Ghost
in
pursuance
of
the
designe
of
Christ
,
who
meant
by
sufferings
to
perfect
his
Church
,
as
himself
was
by
the
same
instrument
,
was
pleased
now
that
persecution
did
cease
,
to
inspire
the
Church
with
the
spirit
of
mortification
and
austerity
;
and
then
they
made
Colleges
of
sufferers
,
persons
who
to
secure
their
inheritance
in
the
world
to
come
,
did
cut
off
all
their
portion
in
this
,
excepting
so
much
of
it
as
was
necessary
to
their
present
being
;
and
by
instruments
of
humility
,
by
patience
under
,
and
a
voluntary
undertaking
of
the
Crosse
,
the
burden
of
the
Lord
,
by
self
deniall
,
by
fastings
and
sackcloth
,
and
pernoctations
in
prayer
,
they
chose
then
to
exercise
the
active
part
of
the
religion
,
mingling
it
as
much
as
they
could
with
the
suffering
.
And
indeed
it
is
so
glorious
a
thing
to
be
like
Christ
;
to
be
dressed
like
the
prince
of
the
Catholick
church
,
who
was
so
a
man
of
sufferings
,
and
to
whom
a
prosperous
and
unafflicted
person
is
very
unlike
,
that
in
all
ages
the
servants
of
God
have
put
on
the
armour
of
righteousnesse
,
on
the
right
hand
,
and
on
the
left
,
that
is
,
in
the
sufferings
of
persecution
,
or
the
labours
of
mortification
,
in
patience
under
the
rod
of
God
,
or
by
election
of
our
own
;
by
toleration
,
or
self
denial
,
by
actual
martyrdom
,
or
by
aptnesse
or
disposition
towards
it
,
by
dying
for
Christ
or
suffering
for
him
;
by
being
willing
to
part
with
all
when
he
calls
for
it
,
and
by
parting
with
what
we
can
,
for
the
relief
of
his
poor
members
.
For
know
this
,
there
is
no
state
in
the
Church
,
so
serene
,
no
days
so
prosperous
,
in
which
God
does
not
give
to
his
servants
,
the
powers
and
opportunities
of
suffering
for
him
,
not
onely
they
that
die
for
Christ
,
but
they
that
live
according
to
his
laws
,
shall
finde
some
lives
to
part
with
,
and
many
wayes
to
suffer
for
Christ
.
To
kill
and
crucifie
the
old
man
,
and
all
his
lusts
,
to
mortifie
a
beloved
sin
,
to
fight
against
temptations
,
to
do
violence
to
our
bodies
,
to
live
chastly
,
to
suffer
affronts
patiently
,
to
forgive
injuries
and
debts
,
to
renounce
all
prejudice
and
interest
in
religion
,
and
to
choose
our
side
for
truthes
sake
(
not
because
it
is
prosperous
,
but
because
it
pleases
God
)
to
be
charitable
beyond
our
power
,
to
reprove
our
betters
with
modesty
and
opennesse
,
to
displease
men
rather
then
God
,
to
be
at
enmity
with
the
world
,
that
you
may
preserve
friendship
with
God
,
to
denie
the
importunity
and
troublesome
kindnesse
of
a
drinking
friend
,
to
own
truth
in
despite
of
danger
or
scorn
,
to
despise
shame
;
to
refuse
worldly
pleasure
when
they
tempt
your
soul
,
beyond
duty
or
safety
;
to
take
pains
in
the
cause
of
religion
,
the
labour
of
love
and
the
crossing
of
your
anger
,
peevishnesse
and
morosity
;
these
are
the
daily
sufferings
of
a
Christian
;
and
if
we
performe
them
well
,
wil
have
the
same
reward
and
an
equal
smart
and
greater
labour
then
the
plain
suffering
the
hangmans
sword
.
This
I
have
discoursed
,
to
represent
unto
you
,
that
you
cannot
be
exempted
from
the
similitude
of
Christs
sufferings
;
that
God
will
shut
no
age
nor
no
man
from
his
portion
of
the
crosse
;
that
we
cannot
fail
of
the
result
of
this
predestination
,
nor
without
our
own
fault
be
excluded
from
the
covenant
of
sufferings
:
judgement
must
begin
at
Gods
house
,
and
enters
first
upon
the
sons
and
heirs
of
the
kingdom
;
and
if
it
be
not
by
the
direct
persecution
of
Tyrants
,
it
will
be
by
the
persecution
of
the
devil
,
or
infirmities
of
our
own
flesh
:
But
because
this
was
but
the
secondary
meaning
of
the
text
,
I
return
to
make
use
of
all
the
former
discourse
.
1.
Let
no
Christian
man
make
any
judgement
concerning
his
condition
,
or
his
cause
by
the
external
event
of
things
:
for
although
in
the
law
of
Moses
,
God
made
with
his
people
a
covenant
of
temporal
prosperity
,
and
his
Saints
did
binde
the
kings
of
the
Amorites
,
and
the
Philistines
in
chains
,
and
their
nobles
with
links
of
iron
,
and
then
,
that
was
the
honour
which
all
his
Saints
had
;
yet
in
Christ
Jesus
he
made
a
covenant
of
sufferings
:
most
of
the
graces
of
Christianity
are
suffering
graces
,
and
God
hath
predestinated
us
to
sufferings
:
and
we
are
baptised
into
suffering
,
and
our
very
communions
are
symbols
of
our
duty
,
by
being
the
sacrament
of
Christs
death
and
passion
;
and
Christ
foretold
to
us
tribulation
,
and
promised
onely
that
he
would
be
with
us
in
tribulation
,
that
he
would
give
us
his
spirit
to
assist
us
at
tribunals
,
and
his
grace
to
despise
the
world
,
and
to
contemn
riches
,
and
boldnesse
to
confesse
every
article
of
the
Christian
faith
,
in
the
face
of
armies
and
armed
tyrants
;
and
he
also
promised
that
all
things
should
work
together
for
the
best
to
his
servants
,
that
is
,
he
would
out
of
the
eater
bring
meat
,
and
out
of
the
strong
issue
sweetnesse
,
and
crowns
and
scepters
should
spring
from
crosses
,
and
that
the
crosse
it self
should
stand
upon
the
globes
and
scepters
of
Princes
;
but
he
never
promised
to
his
servants
,
that
they
should
pursue
Kings
and
destroy
armies
,
that
they
should
reign
over
the
nations
,
and
promote
the
cause
of
Jesus
Christ
by
breaking
his
commandments
:
The
shield
of
faith
and
the
sword
of
the
spirit
,
the
armour
of
righteousnesse
,
and
the
weapons
of
spiritual
warfare
,
these
are
they
by
which
christianity
swelled
from
a
small
company
,
and
a
lesse
reputation
,
to
possesse
the
chaires
of
Doctors
,
and
the
thrones
of
princes
,
and
the
hearts
of
all
men
.
But
men
in
all
ages
will
be
tampering
with
shadows
and
toyes
.
The
Apostles
at
no
hand
could
endure
to
hear
that
Christs
kingdom
was
not
of
this
world
,
and
that
their
Master
should
die
a
sad
and
shameful
death
;
though
that
way
he
was
to
receive
his
crown
,
and
enter
into
glory
:
and
after
Christs
time
,
when
his
Disciples
had
taken
up
the
crosse
and
were
marching
the
Kings
high
way
of
sorrows
,
there
were
a
very
great
many
,
even
the
generality
of
Christians
,
for
two
or
three
ages
together
,
who
fell
on
dreaming
that
Christ
should
come
and
reign
upon
earth
again
,
for
a
thousand
years
,
and
then
the
Saints
should
reigne
in
all
abundance
of
temporal
power
and
fortunes
:
but
these
men
were
content
to
stay
for
it
,
till
after
the
resurrection
;
in
the
mean
time
took
up
their
crosse
and
followed
after
their
Lord
,
the
King
of
sufferings
:
But
now
adayes
we
finde
a
generation
of
men
,
who
have
changed
the
covenant
of
sufferings
into
victories
,
and
triumphs
,
riches
and
prosperous
chances
,
and
reckon
their
Christianity
by
their
good
fortunes
,
as
if
Christ
had
promised
to
his
servants
no
heaven
hereafter
,
no
spirit
in
the
mean
time
to
refresh
their
sorrows
;
as
if
he
had
enjoyned
them
no
passive
graces
;
but
as
if
to
be
a
Christian
and
to
be
a
Turk
were
the
same
thing
.
Mahomet
entered
and
possessed
by
the
sword
:
Christ
came
by
the
crosse
,
entered
by
humility
,
and
his
saints
possesse
their
souls
by
patience
.
God
was
fain
to
multiply
miracles
to
make
Christ
capable
of
being
a
man
of
sorrows
;
and
shall
we
think
he
will
work
miracles
to
make
us
delicate
?
He
promised
us
a
glorious
portion
hereafter
,
to
which
if
all
the
sufferings
of
the
world
were
put
together
,
they
are
not
worthy
to
be
compared
,
and
shall
we
with
Dives
choose
our
portion
of
good
things
in
this
life
?
If
Christ
suffered
so
many
things
onely
that
he
might
give
us
glory
,
shall
it
be
strange
that
we
shall
suffer
who
are
to
receive
this
glory
?
It
is
in
vain
to
think
we
shall
obtain
glories
at
an
easier
rate
,
then
to
drink
of
the
brook
in
the
way
in
which
Christ
was
drenched
.
When
the
Devil
appeared
to
Saint
Martin
in
a
bright
splendid
shape
and
said
he
was
Christ
,
he
answered
,
Christus
non
nisi
in
cruce
apparet
suis
in
hac
vita
.
And
when
Saint
Ignatius
was
newly
tied
in
a
chain
to
be
led
to
his
martyrdom
,
he
cryed
out
,
nunc
incipio
esse
Christianus
:
And
it
was
observed
by
Minutius
Felix
,
and
was
indeed
a
great
and
excellent
truth
,
omnes
viri
fortes
quos
Gentiles
praedicabant
,
in
exemplum
,
aerumnis
suis
inclytifloruerunt
.
The
Gentiles
in
their
whole
religion
never
propounded
any
man
imitable
,
unlesse
the
man
were
poor
or
persecuted
:
Brutus
stood
for
his
countries
liberty
,
but
lost
his
army
and
his
life
;
Socrates
was
put
to
death
for
speaking
a
religious
truth
:
Cato
chose
to
be
on
the
right
side
,
but
happened
to
fall
upon
the
oppressed
and
the
injured
;
he
died
together
with
his
party
.
Victrix
causa
Deis
placuit
sed
vict
a
Catoni
;
And
if
God
thus
dealt
with
the
best
of
Heathens
to
whom
he
had
made
no
cleare
revelation
of
immortal
recompences
,
how
little
is
the
faith
and
how
much
lesse
is
the
patience
of
Christians
if
they
shall
think
much
to
suffer
sorrows
since
they
so
clearly
see
with
the
eye
of
faith
the
great
things
which
are
laid
up
for
them
that
are
faithful
unto
the
death
.
Faith
is
uselesse
,
if
now
in
the
midst
of
so
great
pretended
lights
we
shall
not
dare
to
trust
God
unlesse
we
have
all
in
hand
that
we
desire
;
and
suffer
nothing
,
for
all
we
can
hope
for
.
They
that
live
by
sense
have
no
use
of
faith
,
yet
our
Lord
Jesus
concerning
whose
passions
,
the
gospel
speaks
much
,
but
little
of
his
glorifications
,
whose
shame
was
publick
,
whose
pains
were
notorious
,
but
his
joyes
and
transfigurations
were
secret
and
kept
private
,
he
who
would
not
suffer
his
holy
mother
,
whom
in
great
degrees
he
exempted
from
sin
,
to
be
exempted
from
many
and
great
sorrows
,
certainly
intends
to
admit
none
to
his
resurrection
,
but
by
the
doors
of
his
grave
,
none
to
glory
but
by
the
way
of
the
crosse
.
If
we
be
planted
into
the
likenesse
of
his
death
,
we
shall
be
also
of
his
resurrection
,
else
on
no
termes
;
Christ
took
away
sin
from
us
,
but
he
left
us
our
share
of
sufferings
;
and
the
crosse
which
was
first
printed
upon
us
in
the
waters
of
baptisme
,
must
for
ever
be
born
by
us
in
penance
,
in
mortification
,
in
self-denial
and
in
martyrdom
,
and
toleration
according
as
God
shall
require
of
us
by
the
changes
of
the
world
,
and
the
condition
of
the
Church
.
For
Christ
considers
nothing
,
but
souls
,
he
values
not
their
estate
or
bodies
,
supplying
our
want
by
his
providence
,
and
being
secured
that
our
bodies
may
be
killed
,
but
cannot
perish
so
long
as
we
preserve
our
duty
and
our
consciences
.
Christ
our
Captain
hangs
naked
upon
the
crosse
,
our
fellow
souldiers
are
cast
into
prison
;
torne
with
Lions
,
rent
in
sunder
with
trees
returning
from
their
violent
bendings
,
broken
upon
wheels
,
rosted
upon
gridirons
,
and
have
had
the
honour
not
onely
to
have
a
good
cause
,
but
also
to
suffer
for
it
,
and
by
faith
not
by
armies
,
by
patience
not
by
fighting
,
have
overcome
the
world
;
&
sit
anima
mea
cum
Christianis
,
I
pray
God
my
soul
may
be
among
the
Christians
;
and
yet
the
Turks
have
prevailed
upon
a
great
part
of
the
Christian
world
,
and
have
made
them
slaves
,
and
tributaries
,
and
do
them
all
spite
,
and
are
hugely
prosperous
;
but
when
Christians
are
so
,
then
they
are
tempted
and
put
in
danger
,
and
never
have
their
duty
and
their
interest
so
well
secured
,
as
when
they
lose
all
for
Christ
and
are
adorned
with
wounds
,
or
poverty
,
change
or
scorn
,
affronts
or
revilings
which
are
the
obelisks
and
triumphs
of
a
holy
cause
.
Evil
men
and
evil
causes
had
need
have
good
fortune
and
great
successe
to
support
their
persons
and
their
pretences
;
for
nothing
but
innocence
and
Christianity
can
flourish
in
a
persecution
.
I
summe
up
this
first
discourse
in
a
word
:
in
all
the
Scripture
,
and
in
all
the
Authentick
stories
of
the
Church
we
finde
it
often
,
that
the
Devil
appeared
in
the
shape
of
an
Angell
of
light
,
but
was
never
suffered
so
much
as
to
conterfeit
a
persecuted
sufferer
;
say
no
more
therefore
as
the
murmuring
Israelites
said
;
If
the
LORD
be
with
us
why
have
these
evils
apprehended
us
?
for
if
to
be
afflicted
be
a
signe
that
God
hath
forsaken
a
man
,
and
refuses
to
own
his
religion
,
or
his
question
,
then
he
that
oppresses
the
widow
,
and
murders
the
innocent
,
and
puts
the
fatherlesse
to
death
,
and
follows
providence
by
doing
all
the
evils
that
he
can
,
that
is
,
all
that
God
suffers
him
,
he
I
say
is
the
onely
Saint
and
servant
of
God
:
and
upon
the
same
ground
the
wolf
and
the
fox
may
boast
when
they
scatter
and
devour
a
flock
of
lambs
and
harmlesse
sheep
.
Sermon
.
X.
The
Faith
and
Patience
of
the
SAINTS
:
OR
The
righteous
cause
oppressed
.
Part
II.
IT
follows
now
that
we
inquire
concerning
the
reasons
of
the
Divine
Providence
,
in
this
administration
of
affairs
,
so
far
as
he
hath
been
pleased
to
draw
aside
the
curtain
,
and
to
unfold
the
leaves
of
his
counsels
and
predestination
:
and
for
such
an
inquiry
we
have
the
precedent
of
the
Prophet
Jeremy
:
Righteous
art
thou
O
Lord
,
when
I
plead
with
thee
,
yet
let
us
talk
to
thee
of
thy
Jerem.
12.
1
,
2.
judgements
:
wherefore
doth
the
way
of
the
wicked
prosper
?
Wherefore
are
all
they
happy
that
deal
very
treacherously
?
Thou
hast
planted
them
,
yea
they
have
taken
root
:
they
grow
,
yea
they
bring
forth
fruit
Concerning
which
,
in
generall
the
Prophet
Malachy
gives
this
account
after
the
same
complaint
made
.
And
now
we
call
the
proud
Mala
3.
14.
happy
,
and
they
that
work
wickednesse
are
set
up
,
yea
they
that
tempt
God
are
even
delivered
.
They
that
feared
the
Lord
spake
often
one
to
another
,
and
the
Lord
hearkened
and
heard
,
and
a
book
of
remembrance
was
written
before
time
for
them
that
feared
the
Lord
,
and
thought
upon
his
Name
,
and
they
shall
be
mine
(
saith
the
Lord
of
Hosts
)
in
that
day
when
I
binde
up
my
jewels
,
and
I
will
spare
them
as
a
man
spareth
his
own
son
that
serveth
him
:
Then
shall
ye
return
and
discern
betwen
the
righteous
,
and
the
wicked
,
between
him
that
serveth
God
,
and
him
that
serveth
him
not
.
In
this
interval
which
is
a
valley
of
tears
,
it
is
no
wonder
if
they
rejoyce
,
who
shall
weep
for
ever
;
and
they
that
sow
in
tears
shall
have
no
cause
to
complain
,
when
God
gathers
all
the
mourners
into
his
kingdom
,
they
shall
reape
with
joy
.
For
innocence
and
joy
were
appointed
to
dwel
together
for
ever
.
And
joy
went
not
first
but
when
innocence
went
away
,
sorrow
and
sicknesse
dispossessed
joy
of
its
habitation
;
and
now
this
world
must
be
alwayes
a
scene
of
sorrows
,
and
no
joy
can
grow
here
but
that
which
is
imaginary
and
phantastick
:
there
is
no
worldly
joy
,
no
joy
proper
for
this
world
,
but
that
which
wicked
persons
fancy
to
themselves
,
in
the
hopes
and
designes
of
iniquity
:
He
that
covets
his
neighbours
wife
or
land
,
dreams
of
fine
things
,
and
thinks
it
a
fair
condition
to
be
rich
and
cursed
,
to
be
a
beast
and
die
,
or
to
lie
wallowing
in
his
filthinesse
:
but
those
holy
souls
who
are
not
in
love
with
the
leprosie
&
the
Itch
for
the
pleasure
of
scratching
,
they
know
no
pleasure
can
grow
from
the
thorns
which
Adam
planted
in
the
hedges
of
Paradise
;
and
that
sorrow
which
was
brought
in
by
sin
,
must
not
go
away
till
it
hath
returned
us
into
the
first
condition
of
innocence
:
the
same
instant
that
quits
us
from
sin
,
and
the
failings
of
mortality
,
the
same
instant
wipes
all
tears
from
our
eyes
;
but
that
is
not
in
this
world
;
In
the
mean
time
.
God
afflicts
the
godly
that
he
might
manifest
many
of
his
attributes
,
and
his
servants
exercise
many
of
their
vertues
.
Nec
fortuna
probat
causas
sequiturque
merentes
,
sed
vaga
percunctos
nullo
discrimine
fertur
:
scilicet
est
aliud
quod
nos
cogatque
rogatque
Majus
,
&
in
proprias
ducat
mortalia
leges
.
For
,
without
sufferings
of
Saints
God
should
lose
the
glories
of
1.
Bringing
good
out
of
evil
:
2.
Of
being
with
us
in
tribulation
,
3.
Of
sustaining
our
infirmities
,
4.
Of
triumphing
over
the
malice
of
his
enemies
:
5.
Without
the
suffering
of
Saints
,
where
were
the
exaltation
of
the
crosse
,
the
conformity
of
the
members
to
Christ
their
Head
,
the
coronets
of
Martyrs
?
6.
Where
were
the
trial
of
our
faith
?
7.
Or
the
exercise
of
long
suffering
?
8.
Where
were
the
opportunities
,
to
give
God
the
greatest
love
?
which
cannot
be
but
by
dying
and
suffering
for
him
?
9.
How
should
that
which
the
world
calls
folly
prove
the
greatest
wisdom
:
10.
and
God
be
glorified
by
events
contrary
to
the
probability
and
expectation
of
their
causes
:
By
the
suffering
of
Saints
,
Christian
religion
is
proved
to
be
most
excellent
whilst
the
iniquity
and
cruelty
of
the
adversaries
proves
the
illecebra
sectae
as
Tertullians
phrase
is
,
it
invites
men
to
consider
the
secret
excellencies
of
that
religion
,
for
which
and
in
which
men
are
so
willing
to
die
:
for
that
religion
must
needs
be
worth
looking
into
,
which
so
many
wise
and
excellent
men
do
so
much
value
above
their
lives
and
fortunes
;
12.
That
a
mans
nature
is
passible
,
is
its
best
advantage
:
for
by
it
we
are
all
redeemed
:
by
the
passivenesse
and
sufferings
of
our
Lord
and
brother
we
were
all
rescued
from
the
portion
of
Devils
;
and
by
our
suffering
we
have
a
capacity
of
serving
God
beyond
that
of
Angels
:
who
indeed
can
sing
Gods
praise
with
a
sweeter
note
,
and
obey
him
with
a
more
unabated
will
,
and
execute
his
commands
with
a
swifter
wing
,
and
a
greater
power
;
but
they
cannot
die
for
God
;
they
can
lose
no
lands
for
him
;
and
he
that
did
so
for
all
us
,
and
commanded
us
to
do
so
for
him
,
is
ascended
farre
above
all
Angels
,
and
is
Heir
of
a
greater
glory
.
13.
Do
this
,
and
live
,
was
the
covenant
of
the
Law
;
but
in
the
Gospel
it
is
,
suffer
this
,
and
live
:
He
that
forsaketh
house
and
land
,
friends
and
life
,
for
my
sake
is
my
disciple
.
14.
By
the
sufferings
of
Saints
God
chastises
their
follies
and
levities
,
and
suffers
not
their
errours
to
climbe
up
into
heresies
,
nor
their
infirmities
into
crimes
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Alterat
on
makes
a
fool
leave
his
folly
.
If
David
numbers
the
people
of
Judea
,
God
punishes
him
sharply
and
loudly
:
But
if
Augustus
Caesar
numbers
all
the
world
he
is
let
alone
and
prospers
.
Ille
crucem
pretium
sceleris
tulit
,
hic
diadema
.
And
it
giving
physick
we
alwayes
call
that
just
,
and
fitting
that
is
usefull
and
profitable
:
no
man
complains
of
his
Physitians
Iniquity
,
if
he
burns
one
part
to
cure
all
the
body
,
if
the
belly
be
punished
to
chastise
the
floods
of
humour
,
and
the
evils
of
a
surfet
:
Punishments
can
no
other
way
turn
into
a
mercy
,
but
when
they
are
designed
for
medicine
;
and
God
is
then
very
carefull
of
thy
soul
,
when
he
will
suppresse
every
of
its
evils
,
when
it
first
discomposes
the
order
of
things
,
and
spirits
.
And
what
hurt
is
it
to
thee
if
a
persecution
draws
thee
from
the
vanities
of
a
former
prosperity
,
and
forces
thee
into
the
sobrieties
of
a
holy
life
?
What
losse
is
it
,
what
misery
?
Is
not
the
least
sin
a
greater
evil
then
the
greatest
of
sufferings
?
God
smites
some
at
the
beginning
of
their
sin
:
Others
not
till
a
long
while
after
it
is
done
.
The
first
cannot
say
,
that
God
is
slack
in
punishing
;
and
have
no
need
to
complain
that
the
wicked
are
prosperous
;
for
they
finde
that
God
is
apt
enough
to
strike
;
and
therefore
that
he
strikes
them
,
and
strikes
not
the
other
,
is
not
defect
of
justice
,
but
because
there
is
not
mercy
in
store
,
for
them
that
sin
and
suffer
not
:
15.
For
if
God
strikes
the
godly
that
they
may
repent
,
it
is
no
wonder
that
God
is
so
good
to
his
servants
;
but
then
we
must
not
call
that
a
misery
,
which
God
intends
to
make
an
instrument
of
saving
them
.
And
if
God
forbears
to
strike
the
wicked
out
of
anger
,
and
because
he
hath
decreed
death
and
hell
against
them
,
we
have
no
reason
to
envy
that
they
ride
in
a
gilded
chariot
to
the
gallows
:
But
if
God
forbears
the
wicked
,
that
by
his
long
sufferance
they
may
be
invited
to
repentance
,
then
we
may
cease
to
wonder
at
the
dispensation
,
and
argue
comforts
to
the
afflicted
Saints
,
thus
;
1.
For
if
God
be
so
gracious
to
the
wicked
;
how
much
more
is
he
to
the
godly
?
And
if
sparing
the
wicked
be
a
mercy
,
then
smiting
the
godly
being
the
expression
of
his
greater
kindnesse
;
affliction
is
of
it self
the
more
eligible
condition
.
If
God
hath
some
degrees
of
kindnesse
for
the
persecutor
,
so
much
as
to
invite
them
by
kindnesse
,
how
much
greater
is
his
love
to
them
that
are
persecuted
?
and
therefore
his
entercourse
with
them
is
also
a
greater
favour
:
and
indeed
it
is
the
surer
way
of
securing
the
duty
;
fair
means
may
do
it
,
but
severity
will
fix
and
secure
it
:
fair
means
are
more
apt
to
be
abused
then
harsh
physick
;
that
may
be
turned
into
wantonnesse
,
but
〈◊〉
but
the
impudent
and
grown
sinners
,
despise
all
Gods
judgements
;
and
therefore
God
chooses
this
way
to
deal
with
his
erring
servants
,
that
they
may
obtain
an
infallible
and
a
great
salvation
:
and
yet
if
God
spares
not
his
children
,
how
much
lesse
the
reprobates
?
and
therefore
as
the
sparing
the
latter
,
commonly
is
a
sad
curse
,
so
the
smiting
the
former
is
a
very
great
mercy
.
16
For
by
this
Oeconomy
God
gives
us
a
great
argument
to
prove
the
resurrection
,
since
to
his
saints
and
servants
he
assignes
sorrow
for
their
present
portion
.
Sorrow
cannot
be
the
reward
of
vertue
,
it
may
be
its
instrument
,
and
hand-maid
,
but
not
its
reward
;
and
therefore
it
may
be
intermedial
to
some
great
purposes
,
but
they
must
look
for
their
portion
in
the
other
life
:
For
if
in
this
life
onely
we
had
hope
,
then
we
were
of
all
men
the
most
miserable
.
It
is
Sain
Pauls
argument
to
prove
a
beatificall
resurrection
:
And
we
therefore
may
learn
to
estimate
,
the
state
of
the
afflicted
godly
to
be
a
mercy
great
,
in
proportion
to
the
greatnesse
of
that
reward
,
which
these
afflictions
come
to
secure
and
to
prove
.
Nunc
&
damna
juvant
,
sunt
ipsa
pericula
tanti
,
Stantia
non
poterant
tecta
probare
Deos.
It
is
a
great
matter
,
an
infinite
blessing
to
escape
the
pains
of
hell
;
and
therefore
that
condition
is
also
very
blessed
which
God
sends
us
to
create
and
to
confirm
our
hopes
of
that
excellent
mercy
.
17.
The
sufferings
of
the
saints
are
the
sum
of
Christian
Philosophy
;
they
are
sent
to
wean
us
from
the
vanities
and
affections
of
this
world
,
and
to
create
in
us
strong
desires
of
heaven
,
whiles
God
causes
us
to
be
here
treated
rudely
,
that
we
may
long
to
be
in
our
Countrey
,
where
God
shall
be
our
portion
,
and
Angels
our
companions
,
and
Christ
our
perpetuall
feast
,
and
a
never
ceasing
joy
shall
be
our
condition
and
entertainment
.
O
death
,
how
bitter
Ecclus.
40.
1.
art
thou
to
a
man
that
is
at
ease
and
rest
in
his
possessions
:
but
he
that
is
uneasie
in
his
body
,
and
unquiet
in
his
possessions
,
vexed
in
his
person
,
discomposed
in
his
designes
,
who
findes
no
pleasure
,
no
rest
here
,
will
be
glad
to
fix
his
heart
,
where
onely
he
shall
have
what
he
can
desire
,
and
what
can
make
him
happy
.
As
long
as
the
waters
of
persecutions
are
upon
the
earth
,
so
long
we
dwell
in
the
Ark
;
but
where
the
land
is
dry
,
the
Dove
it self
will
be
tempted
to
a
wandring
course
of
life
,
and
never
to
return
to
the
house
of
her
safety
.
What
shall
1
say
more
?
18
Christ
nourisheth
his
Church
by
sufferings
.
19
He
hath
given
a
single
blessing
to
all
other
graces
,
but
to
them
that
are
persecuted
,
he
hath
promised
a
double
one
.
It
being
a
double
favour
,
first
to
be
innocent
Matth.
5.
12
,
&c.
like
Christ
,
and
then
to
be
afflicted
like
him
.
20.
Without
this
,
the
miracles
of
patience
,
which
God
hath
given
to
fortifie
the
spirits
of
the
saints
would
signifie
nothing
.
Nemo
enim
tolerare
tanta
velit
sine
causâ
,
nec
potuit
sine
Deo
,
as
no
man
would
bear
evils
without
a
cause
,
so
no
man
could
bear
so
much
without
the
supporting
hand
of
God
;
and
we
need
not
the
Holy
Ghost
to
so
great
purposes
,
if
our
lot
were
not
sorrow
and
persecution
;
and
therefore
without
this
condition
of
suffering
,
the
Spirit
of
God
should
lose
that
glorious
attribute
of
The
Holy
Ghost
the
Comforter
.
21.
Is
there
any
thing
more
yet
?
Yes
They
that
have
suffered
or
forsaken
any
lands
for
Christ
,
shall
sit
upon
thrones
and
judge
the
twelve
tribes
of
Israel
,
so
said
Christ
to
his
Disciples
.
Nay
the
saints
shall
judge
Angels
,
(
saith
saint
Paul
)
well
therefore
might
Saint
Paul
say
,
I
rejoyce
exceedingly
in
tribulation
.
It
must
be
some
great
thing
that
must
make
an
afflicted
man
to
rejoyce
exceedingly
;
and
so
it
was
.
For
since
patience
is
necessary
that
we
receive
the
promise
,
and
tribulation
does
work
this
:
For
a
short
time
it
worketh
the
consummation
of
our
hope
,
even
an
exceeding
weight
of
glory
.
We
have
no
reason
to
think
it
strange
concerning
the
fiery
triall
,
as
if
it
were
a
strange
thing
.
It
can
be
no
hurt
;
the
Church
is
like
Moses
bush
,
when
it
is
all
on
fire
,
it
is
not
at
all
consumed
,
but
made
full
of
miracle
,
full
of
splendour
,
full
of
God
:
and
unlesse
we
can
finde
something
that
God
cannot
turn
into
joy
,
we
have
reason
not
onely
to
be
patient
,
but
rejoyce
,
when
we
are
persecuted
in
a
righteous
cause
:
For
love
is
the
soul
of
Christianity
,
and
suffering
is
the
soul
of
love
.
To
be
innocent
,
and
to
be
persecuted
,
are
the
body
and
soul
of
Christianity
.
I
John
your
brother
,
and
partaker
of
tribulation
,
and
in
the
kingdom
and
patience
of
Jesus
,
said
Saint
John
:
those
were
the
titles
and
ornaments
of
his
profession
;
that
is
,
I
John
your
fellow
Christian
;
that
s
the
plain
song
of
the
former
descant
.
He
therefore
that
is
troubled
,
when
he
is
afflicted
in
his
outward
man
,
that
his
inward
man
may
grow
strong
,
like
the
birds
upon
the
ruines
of
the
shell
,
and
wonders
that
a
good
man
should
be
a
begger
,
and
a
sinner
be
rich
with
oppression
,
that
Lazarus
should
die
at
the
gate
of
Dives
,
hungry
and
sick
,
unpitied
,
and
unrelieved
,
may
as
well
wonder
,
that
carrion
crowes
should
feed
themselves
fat
upon
a
fair
horse
,
farre
better
then
himself
;
or
that
his
own
excellent
body
should
be
devoured
by
wormes
,
and
the
most
contemptible
creatures
,
though
it
lies
there
to
be
converted
into
glory
;
That
man
knows
nothing
of
nature
,
or
providence
,
or
Christianity
,
or
the
rewards
of
vertue
,
or
the
nature
of
its
constitution
,
or
the
infirmities
of
man
,
or
the
mercies
of
God
,
or
the
arts
and
prudence
of
his
loving
kindnesse
,
or
the
rewards
of
heaven
,
or
the
glorifications
of
Christs
exalted
humanity
,
or
the
precepts
of
the
Gospel
,
who
is
offended
at
the
sufferings
of
Gods
deerest
servants
,
or
declines
the
honour
and
the
mercy
of
sufferings
in
the
cause
of
righteousnesse
;
For
the
securing
of
a
vertue
,
for
the
imitation
of
Christ
,
and
for
the
love
of
God
,
or
the
glories
of
immortality
.
It
cannot
,
it
ought
not
,
it
never
will
be
otherwise
,
the
world
may
as
well
cease
to
be
measured
by
time
,
as
good
men
to
suffer
affliction
.
I
end
this
point
with
the
words
of
Saint
Paul
,
Let
as
many
as
are
perfect
,
be
thus
minded
,
and
if
any
man
be
otherwise
minded
,
God
also
Phil.
3.
15.
will
reveal
this
unto
you
,
this
,
of
the
covenant
of
sufferings
,
concerning
which
the
old
Prophets
,
and
holy
men
of
the
Temple
had
many
thoughts
of
heart
;
but
in
the
full
sufferings
of
the
Gospel
,
there
hath
been
a
full
revelation
of
the
excellency
of
the
sufferings
.
I
have
now
given
you
an
account
of
some
of
those
reasons
,
why
God
hath
so
disposed
it
,
that
at
this
time
,
that
is
,
under
the
period
of
the
Gospel
,
judgement
must
begin
at
the
house
of
God
,
and
they
are
either
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
imitation
of
Christs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
chastisements
,
or
trials
,
martyrdom
,
or
a
conformity
to
the
sufferings
of
the
Holy
Jesus
.
But
now
besides
all
the
premises
,
we
have
another
account
to
make
concerning
the
prosperity
of
the
wicked
:
For
if
judgment
first
begin
at
us
?
what
shall
the
end
be
of
them
that
obey
not
the
Gospel
of
God
?
that
is
the
question
of
the
Apostle
,
and
is
the
great
instrument
of
comfort
to
persons
ill
treated
in
the
actions
of
the
world
.
The
first
ages
of
the
Church
lived
upon
promises
,
and
prophecies
;
and
because
some
of
them
are
already
fulfilled
for
ever
,
and
the
others
are
of
a
continuall
and
a
successive
nature
,
and
are
verified
by
the
actions
of
every
day
:
Therefore
we
and
all
the
following
Ages
live
upon
promises
and
experience
:
and
although
the
servants
of
God
have
suffered
many
calamities
,
from
the
tyranny
and
prevalency
of
evil
men
their
enemies
,
yet
still
it
is
preserved
as
one
of
the
fundamentall
truths
of
Christianity
;
That
all
the
fair
fortunes
of
the
wicked
are
not
enough
to
make
them
happy
,
nor
the
persecutions
of
the
godly
,
able
to
make
a
good
man
miserable
;
nor
yet
their
sadnesses
arguments
of
Gods
displeasure
against
them
.
For
when
a
godly
man
is
afflicted
and
dies
,
it
is
his
work
and
his
businesse
;
and
if
the
wicked
prevail
,
that
is
,
if
they
persecute
the
godly
,
it
is
but
that
which
was
to
be
expected
from
them
:
For
who
are
fit
to
be
hangmen
,
and
executioners
of
publike
wrath
but
evil
and
ungodly
persons
?
And
can
it
be
a
wonder
that
they
whose
cause
wants
reason
,
should
betake
themselves
to
the
sword
?
that
what
he
cannot
perswade
he
may
wrest
?
onely
we
must
not
judge
of
the
things
of
God
by
the
measures
of
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
things
of
men
have
this
world
for
their
stage
,
and
their
reward
,
but
the
things
of
God
relate
to
the
world
to
come
:
and
for
our
own
particulars
we
are
to
be
guided
by
rule
,
and
by
the
end
of
all
,
not
by
events
intermedial
,
which
are
varied
by
a
thousand
irregular
causes
.
For
if
all
the
evil
men
in
the
world
were
unprosperous
(
as
most
certainly
they
are
)
and
if
all
good
persons
were
temporally
blessed
(
as
most
certainly
they
are
not
)
yet
this
would
not
move
us
to
become
vertuous
:
If
an
angel
should
come
from
heaven
,
or
one
arise
from
the
dead
and
preach
repentance
,
or
justice
,
and
temperance
,
all
this
would
be
ineffectuall
to
those
to
whom
the
plain
doctrines
of
God
,
delivered
in
the
Law
and
the
Prophets
will
not
suffice
.
For
why
should
God
work
a
signe
to
make
us
to
beleeve
that
we
ought
to
do
justice
;
if
we
already
beleeve
,
he
hath
commanded
it
,
no
man
can
need
a
miracle
for
the
confirmation
of
that
which
he
already
beleeves
to
be
the
command
of
God
:
And
when
God
hath
expressely
bidden
us
to
obey
every
ordinance
of
man
for
the
Lords
sake
,
the
King
as
supreme
,
and
his
deputies
as
sent
by
him
:
It
is
a
strange
infidelity
to
think
,
that
a
rebellion
against
the
ordinance
of
God
,
can
be
sanctified
by
successe
and
prevalency
,
of
them
that
destroy
the
authority
,
and
the
person
,
and
the
law
,
and
the
religion
:
The
sin
cannot
grow
to
its
height
if
it
be
crushed
at
the
beginning
;
unlesse
it
prosper
in
its
progresse
,
a
man
cannot
easily
fill
up
the
measure
of
his
iniquity
:
but
then
that
the
sin
swels
to
its
fulnesse
by
prosperity
,
and
grows
too
big
to
be
suppressed
without
a
miracle
,
it
is
so
far
from
excusing
,
or
lessening
the
sin
,
that
nothing
doth
so
nurse
the
sin
as
it
:
It
is
not
vertue
,
because
it
is
prosperous
,
but
if
it
had
not
been
prosperous
,
the
sin
could
never
be
so
great
.
—
Facere
omnia
saevè
Non
impunè
licet
,
nisi
dum
facis
.
A
little
crime
is
sure
to
smart
,
but
when
the
sinner
is
grown
rich
,
and
prosperous
,
and
powerfull
,
he
gets
impunity
.
Jusque
datum
sceleri
—
But
that
s
not
innocence
,
and
if
prosperity
were
the
voice
of
God
to
approve
an
action
,
then
no
man
were
vitious
,
but
he
that
is
punished
,
and
nothing
were
rebellion
,
but
that
which
cannot
be
easily
suppressed
,
and
no
man
were
a
Pirate
but
he
that
robs
with
a
little
vessell
,
and
no
man
could
be
a
Tyrant
but
he
that
is
no
prince
,
and
no
man
an
unjust
invader
of
his
neighbours
rights
,
but
he
that
is
beaten
and
overthrown
.
Then
the
crime
grows
big
and
loud
,
then
it
calls
to
Heaven
for
vengeance
,
when
it
hath
been
long
a
growing
,
when
it
hath
thrived
under
the
Devils
managing
;
when
God
hath
long
suffered
it
,
and
with
patience
in
vain
expecting
the
repentance
of
a
sinner
:
he
that
treasures
up
wrath
against
the
day
of
wrath
,
that
man
hath
been
a
prosperous
,
that
is
an
unpunished
and
a
thriving
sinner
:
but
then
it
is
the
sin
that
thrives
not
the
man
:
and
that
is
the
mistake
upon
this
whole
question
:
for
the
sin
cannot
thrive
,
unlesse
the
man
goes
on
without
apparent
punishment
,
and
restraint
.
And
all
that
the
man
gets
by
it
is
,
that
by
a
continual
course
of
sin
,
he
is
prepared
for
an
intollerable
ruine
.
The
Spirit
of
God
bids
us
look
upon
the
end
of
these
men
;
not
the
way
they
walk
or
the
instrument
of
that
pompous
death
.
When
Epaminondas
was
asked
,
which
of
the
three
was
happiest
,
himself
,
Chalrias
,
or
Iphicrates
,
bid
the
man
stay
till
they
were
all
dead
;
for
till
then
that
question
could
not
be
answered
.
He
that
had
seen
the
Vandals
besiege
the
city
of
Hippo
,
and
have
known
the
barbarousnesse
of
that
unchristned
people
,
and
had
observed
that
S.
Augustine
withall
his
prayers
and
vows
could
not
obtain
peace
in
his
own
dayes
,
not
so
much
as
a
reprieve
for
the
persecution
,
and
then
had
observed
S.
Augustine
die
with
grief
that
very
night
,
would
have
perceived
his
calamity
more
visible
then
the
reward
of
his
piety
and
holy
religion
.
When
Lewis
sirnamed
Pius
went
his
voyage
to
Palestine
upon
a
holy
end
,
and
for
the
glory
of
God
to
fight
against
the
Saracens
and
Turks
,
and
Mamalukes
,
the
world
did
promise
to
themselves
that
a
good
cause
should
thrive
in
the
hands
of
so
holy
a
man
:
but
the
event
was
far
otherwise
;
his
brother
Robert
was
killed
,
and
his
army
destroyed
,
and
himself
taken
prisoner
,
and
the
money
which
by
his
Mother
was
sent
for
his
redemption
was
cast
away
in
a
storm
,
and
he
was
exchanged
for
the
last
town
the
Christians
had
in
Egypt
,
and
brought
home
the
crosse
of
Christ
upon
his
shoulder
in
a
real
pressure
and
participation
of
his
Masters
sufferings
.
When
Charles
the
fifth
went
to
Algier
to
suppresse
pirates
and
unchristned
villains
,
the
cause
was
more
confident
then
the
event
was
prosperous
:
and
when
he
was
almost
ruined
in
a
prodigious
storme
,
he
told
the
minutes
of
the
clock
,
expecting
that
at
midnight
,
when
religious
persons
rose
to
Mattins
,
he
should
be
eased
by
the
benefit
of
their
prayers
:
but
the
providence
of
God
trod
upon
those
waters
,
and
left
no
footstoops
for
discovery
:
his
navie
was
beat
in
pieces
,
and
his
designe
ended
in
dishonour
,
and
his
life
almost
lost
by
the
bargain
.
Was
ever
cause
more
baffled
then
the
Christian
cause
by
the
Turks
,
in
all
Asia
and
Africa
,
and
some
parts
of
Europe
,
if
to
be
persecuted
and
afflicted
be
reckoned
a
calamity
?
What
prince
was
ever
more
unfortunate
then
Henry
the
sixt
of
England
,
and
yet
that
age
saw
none
more
pious
and
devout
,
and
the
title
of
the
house
of
Lancaster
was
advanced
against
the
right
of
York
,
for
three
descents
;
but
then
what
was
the
end
of
these
things
?
the
persecuted
men
were
made
Saints
,
and
their
memories
are
preserved
in
honour
,
and
their
souls
shall
reigne
for
ever
;
and
some
good
men
were
ingaged
in
a
wrong
cause
,
and
the
good
cause
was
sometimes
managed
by
evil
men
,
till
that
the
suppressed
cause
was
lifted
up
by
God
in
the
hands
of
a
young
and
prosperous
prince
,
and
at
last
,
both
interests
were
satisfied
in
the
conjunction
of
two
roses
,
which
was
brought
to
issue
by
a
wonderful
chain
of
causes
managed
by
the
divine
providence
:
and
there
is
no
age
,
no
history
,
no
state
,
no
great
change
in
the
world
,
but
hath
ministred
an
example
of
an
afflicted
truth
,
and
a
prevailing
sin
:
For
I
will
never
more
call
that
sinner
prosperous
,
who
after
he
hath
been
permitted
to
finish
his
businesse
,
shall
die
,
and
perish
miserably
:
for
at
the
same
rate
,
we
may
envie
the
happinesse
of
a
poor
fisherman
,
who
while
his
nets
were
drying
,
slept
upon
the
rock
and
dreamt
that
he
was
made
a
King
;
on
a
sudden
starts
up
,
and
leaping
for
joy
,
fals
down
from
the
rock
,
and
in
the
place
of
his
imaginary
felicities
,
loses
his
little
portion
of
pleasure
,
and
innocent
folaces
,
he
had
from
the
sound
sleep
and
little
cares
of
his
humble
cottage
.
And
what
is
the
prosperity
of
the
wicked
?
to
dwel
in
fine
houses
,
or
to
command
armies
,
or
to
be
able
to
oppresse
their
brethren
,
or
to
have
much
wealth
to
look
on
,
or
many
servants
to
feed
,
or
much
businesse
to
dispatch
,
and
great
cares
to
master
;
these
things
are
of
themselves
neither
good
nor
bad
;
but
consider
:
would
any
man
amongst
us
,
looking
and
considering
before
hand
,
kill
his
lawful
King
to
be
heire
of
all
that
which
I
have
named
?
would
any
of
you
choose
,
to
have
God
angry
with
you
upon
these
terms
?
would
any
of
you
be
a
perjured
man
for
it
all
?
A
wise
man
or
a
good
,
would
not
choose
it
:
would
any
of
you
die
an
Atheist
that
you
might
live
in
plenty
and
power
?
I
believe
you
tremble
to
think
of
it
.
It
cannot
therefore
be
a
happinesse
to
thrive
,
upon
the
stock
of
a
great
sin
:
for
if
any
man
should
contract
with
an
impure
spirit
,
to
give
his
soul
up
at
a
certain
day
,
it
may
be
20.
years
hence
,
upon
the
condition
he
might
for
20.
years
have
his
vain
desires
,
should
we
not
think
that
person
infinitely
miserable
;
every
prosperous
thriving
sinner
is
in
the
same
condition
;
within
these
twenty
years
,
he
shall
be
thrown
into
the
portion
of
Devils
,
but
shall
never
come
out
thence
in
twenty
millions
of
years
.
His
wealth
must
needs
sit
uneasie
upon
him
,
that
remembers
that
within
a
short
space
he
shall
be
extreamely
miserable
;
and
if
he
does
not
remember
it
,
he
does
but
secure
it
the
more
.
And
that
God
defers
the
punishment
,
and
suffers
evil
men
to
thrive
in
the
opportunities
of
their
sin
,
it
may
and
does
serve
many
ends
of
providence
,
and
mercy
,
but
serves
no
end
that
any
evil
men
can
reasonably
wish
or
propound
to
themselves
eligible
.
Bias
said
well
to
a
vitious
person
,
Non
metuo
ne
non
sis
daturus
paenas
,
sed
metuo
ne
id
non
sim
visurus
,
He
was
sure
the
man
should
be
punished
,
he
was
not
sure
he
should
live
to
see
it
:
and
though
the
messenians
that
were
betrayed
and
slain
by
Aristocrates
in
the
battle
of
Cyprus
,
were
not
made
alive
again
,
yet
the
justice
of
God
was
admired
,
and
treason
infinitly
disgraced
,
when
twenty
years
after
,
the
treason
was
discovered
,
and
the
the
traitor
punished
,
with
a
horrid
death
.
Lyciscus
gave
up
the
Orchomenians
to
their
enemies
,
having
first
wished
his
feet
,
which
he
then
dipt
in
water
,
might
rot
off
,
if
he
were
not
true
to
them
;
and
yet
his
feet
did
not
rot
till
those
men
were
destroyed
,
and
of
a
long
time
after
;
and
yet
at
last
they
did
;
slay
them
not
O
Lord
lest
my
people
forget
it
(
saith
David
)
if
punishment
were
instantly
and
totally
inflicted
,
it
would
be
but
a
sudden
and
single
document
:
but
a
slow
and
lingring
judgement
,
and
,
a
wrath
breaking
out
in
the
next
age
,
is
like
an
universal
proposion
,
teaching
our
posterity
,
that
God
was
angry
all
the
while
,
that
he
had
a
long
indignation
in
his
brest
,
that
he
would
not
forget
to
take
veangeance
:
and
it
is
a
demonstration
,
that
even
the
prosperous
sins
of
the
present
age
,
will
finde
the
same
period
in
the
Divine
revenge
when
men
see
a
judgement
upon
the
Nephews
for
the
sins
of
their
Grand-fathers
,
though
in
other
instances
,
and
for
sinnes
acted
in
the
dayes
of
their
Ancestors
.
We
know
that
when
in
Henry
the
eighth
,
or
Edward
the
sixth
dayes
,
some
great
men
pulled
down
Churches
and
built
palaces
,
and
robd
religion
of
its
just
incouragements
,
and
advantages
;
the
men
that
did
it
were
sacrilegious
;
and
we
finde
also
that
God
hath
been
punishing
that
great
sin
,
ever
since
;
and
hath
displaied
to
so
many
generations
of
men
,
to
three
or
four
descents
of
children
,
that
those
men
could
not
be
esteemed
happy
in
their
great
fortunes
,
against
whom
God
was
so
angry
,
that
he
would
show
his
displeasure
for
a
hundred
years
together
.
When
Herod
had
killed
the
babes
of
Bethlehem
,
it
was
seven
years
before
God
called
him
to
an
account
.
But
he
that
looks
upon
the
end
of
that
man
,
would
rather
choose
the
fat
of
the
oppressed
babes
,
then
of
the
prevailing
and
triumphing
Tyrant
:
It
was
fourty
years
before
God
punished
the
Jews
,
for
the
execrable
murder
committed
upon
the
person
of
their
King
,
the
holy
Jesus
;
and
it
was
so
long
,
that
when
it
did
happen
,
many
men
attributed
it
to
their
killing
S.
James
their
Bishop
and
seemed
to
forget
the
greater
crime
,
but
non
eventu
rerum
sed
fide
verborum
stamus
:
we
are
to
stand
to
the
truth
of
Gods
word
not
to
the
event
of
things
.
Because
God
hath
given
us
a
rule
but
hath
left
the
judgement
to
himself
;
and
we
die
so
quickly
,
(
and
God
measures
althings
by
his
standard
of
eternity
,
and
1000
years
to
God
is
but
as
one
day
)
that
we
are
not
competent
persons
to
measure
the
times
of
Gods
account
,
and
the
returnes
of
judgement
.
We
are
dead
before
the
arrow
comes
,
but
the
man
scapes
not
,
unlesse
his
soul
can
die
,
or
that
God
cannot
punish
him
.
Ducunt
Job
.
21.
in
bonis
dies
suos
&
in
momento
descendunt
ad
infernum
,
that
s
their
fate
,
they
spend
their
dayes
in
plenty
,
and
in
a
moment
descend
into
hell
:
in
the
meane
time
they
drink
and
forget
their
sorrow
;
but
they
are
condemned
they
have
drunk
their
hemlock
,
but
the
poison
does
not
work
yet
:
the
bait
is
in
their
mouths
,
and
they
are
sportive
;
but
the
hook
hath
strook
their
nostrils
,
and
they
shall
never
escape
the
ruine
;
And
let
no
man
call
the
man
fortunate
,
because
his
execution
is
deferd
for
a
few
dayes
,
when
the
very
deferring
shall
increase
,
and
ascertain
the
condemnation
.
But
if
we
should
look
under
the
skirt
of
the
prosperous
and
prevailing
Tyrant
,
we
should
finde
even
in
the
dayes
of
his
joyes
,
such
allayes
and
abatements
of
his
pleasure
,
as
may
serve
to
represent
him
presently
miserable
,
besides
his
final
infelicities
.
For
I
have
seen
a
young
and
healthful
person
warm
and
ruddy
under
a
poor
and
a
thin
garment
,
when
at
the
same
time
,
an
old
rich
person
hath
been
cold
,
and
paralytick
,
under
a
load
of
sables
and
the
skins
of
foxes
;
it
is
the
body
that
makes
the
clothes
warm
,
not
the
clothes
the
body
:
and
the
spirit
of
a
man
makes
felicity
and
content
,
not
any
spoils
of
a
rich
fortune
wrapt
about
a
sickly
and
an
uneasie
soul.
Apollodorus
was
a
Traitor
,
and
a
Tyrant
,
and
the
world
wondered
to
see
a
bad
man
have
so
good
a
fortune
;
But
knew
not
that
he
nourished
Scorpions
in
his
brest
,
and
that
his
liver
and
his
heart
were
eaten
up
with
Spectres
and
images
of
death
;
his
thoughts
were
full
of
interruptions
,
his
dreams
of
illusions
,
his
fancie
was
abused
with
real
troubles
,
and
phantastick
images
,
imagining
that
he
saw
the
Scythians
flaying
him
alive
,
his
daughters
like
pillars
of
fire
dancing
round
about
a
cauldron
in
which
himself
was
boyling
,
and
that
his
heart
accused
it self
to
be
the
cause
of
all
these
evils
:
And
although
all
tyrants
have
not
imaginative
and
phantastick
consciences
,
yet
all
tyrants
shall
die
and
come
to
judgement
;
and
such
a
man
is
not
to
be
feared
,
nor
at
all
to
be
envied
:
and
in
the
mean
time
can
he
be
said
to
escape
,
who
hath
an
unquiet
conscience
,
who
is
already
designed
for
hell
,
he
whom
God
hates
and
the
people
curse
,
and
who
hath
an
evil
name
,
and
against
whom
all
good
men
pray
,
and
many
desire
to
fight
,
and
all
wish
him
destroyed
,
and
some
contrive
to
do
it
?
is
this
man
a
blessed
man
?
Is
that
man
prosperous
who
hath
stolen
a
rich
robe
,
&
is
in
fear
to
have
his
throat
cut
for
it
,
and
is
fain
to
defend
it
with
the
greatest
difficulty
and
the
greatest
danger
?
Does
not
he
drink
more
sweetly
,
that
takes
his
beaverage
in
an
earthen
vessel
,
then
he
that
looks
and
searches
into
his
golden
chalices
for
fear
of
poison
,
and
looks
pale
,
at
every
sudden
noise
,
and
sleeps
in
armour
,
and
trusts
no
body
and
does
not
trust
God
for
his
safety
,
but
does
greater
wickednesse
onely
to
escape
a
while
un
punished
for
his
former
crimes
?
Aurobibitur
venenum
,
No
man
goes
about
to
poison
a
poor
mans
pitcher
,
nor
layes
plots
to
forrage
his
little
garden
made
for
the
hospital
of
two
bee
hives
,
and
the
feasting
of
a
few
Pythagorean
herbe
eaters
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
They
that
admire
the
happinesse
of
a
prosperous
,
prevailing
Tyrant
,
know
not
the
felicities
,
that
dwell
in
innocent
hearts
,
and
poor
cottages
and
small
fortunes
.
A
Christian
so
long
as
he
preserves
his
integrity
to
God
and
to
religion
is
bold
in
all
accidents
,
he
dares
die
,
and
he
dares
be
poor
;
but
if
the
persecutor
dies
,
he
is
undone
.
Riches
are
beholding
to
our
fancies
for
their
value
;
and
yet
the
more
we
value
the
riches
,
the
lesse
good
they
are
,
and
by
an
overvaluing
affection
,
they
become
our
danger
and
our
sin
:
But
on
the
other
side
,
death
and
persecution
loose
all
the
ill
,
that
they
can
have
,
if
we
do
not
set
an
edge
upon
them
by
our
fears
and
by
our
vices
.
From
our selves
riches
take
their
wealth
,
and
death
sharpens
his
arrows
at
our
forges
and
we
may
set
their
prices
as
we
please
;
and
if
we
judge
by
the
spirit
of
God
,
we
must
account
them
happy
that
suffer
;
And
therefore
that
the
prevailing
oppressor
,
Tyrant
,
or
persecutor
is
infinitly
miserable
,
onely
let
God
choose
by
what
instruments
he
will
govern
the
world
,
by
what
instances
himself
would
be
served
,
by
what
waies
he
will
chastise
the
failings
and
exercise
the
duties
,
and
reward
the
vertues
of
his
servants
.
God
sometimes
punishes
one
sinne
with
another
,
pride
with
adultery
,
drunkennesse
with
murder
,
carelesnesse
with
irreligion
,
idlenesse
with
vanity
,
penury
with
oppression
,
irreligion
with
blasphemy
,
and
that
with
Atheisme
,
and
therefore
it
is
no
wonder
if
he
punishes
a
sinner
by
a
sinner
And
if
David
made
use
of
villains
and
profligate
persons
to
frame
an
armie
;
and
Timoleon
destroy'd
the
Carthaginians
by
the
help
of
souldiers
,
who
themselves
were
sacrilegious
;
and
Physitians
use
the
poison
to
expel
poisons
;
and
all
common-wealths
take
the
basest
of
men
to
be
their
instruments
of
justice
and
executions
;
we
shall
have
no
further
cause
to
wonder
,
if
God
raises
up
the
Assyrians
to
punish
the
Israelites
,
and
the
Egyptians
to
destroy
the
Assyrians
,
and
the
Ethiopians
to
scourge
the
Egyptians
,
and
at
last
his
own
hand
shall
separate
the
good
from
the
bad
in
the
day
of
separation
,
in
the
day
when
he
makes
up
his
Iewels
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Soph.
Elect.
God
hath
many
ends
of
providence
to
serue
by
the
hands
of
violent
and
vitious
men
,
by
them
he
not
onely
checks
the
beginning
errours
,
and
approaching
sins
of
his
predestinate
,
but
by
them
he
changes
governments
and
alters
kingdoms
,
and
is
terrible
among
the
sons
of
men
:
for
since
it
is
one
of
his
glories
,
to
convert
evil
into
good
,
and
that
good
into
his
own
glory
,
and
by
little
and
little
to
open
and
to
turn
the
leaves
and
various
folds
of
providence
;
it
becomes
us
onely
to
dwell
in
duty
,
and
to
be
silent
in
our
thoughts
,
and
wary
in
our
discourses
of
God
;
and
let
him
choose
the
time
when
he
will
prune
his
vine
,
and
when
he
will
burn
his
thorns
:
how
long
he
will
smite
his
servants
,
and
when
he
will
destroy
his
enemies
.
In
the
dayes
of
the
primitive
persecutions
,
what
prayers
,
how
many
sighings
,
how
deep
groanes
,
how
many
bottles
of
tears
did
God
gather
into
his
repository
,
all
praying
for
ease
and
deliverances
,
for
Halcyon
dayes
and
fine
sunshine
,
for
nursing
fathers
and
nursing
mothers
,
for
publick
assemblies
,
and
open
and
solemn
sacraments
:
And
it
was
3
hundred
years
before
God
would
hear
their
prayers
:
and
all
that
while
the
persecuted
people
were
in
a
cloud
,
but
they
were
safe
and
knew
it
not
:
and
God
kept
for
them
the
best
wine
untill
the
last
;
they
ventured
for
a
crown
and
fought
valiantly
,
they
were
faithful
to
the
death
,
and
they
received
a
crown
of
life
,
and
they
are
honored
by
God
,
by
angels
,
and
by
men
;
whereas
in
all
the
prosperous
ages
of
the
Church
,
we
hear
no
stories
of
such
multitudes
of
Saints
no
record
of
them
,
no
honour
to
their
memorial
,
no
accident
extraordinary
;
scarce
any
made
illustrious
with
a
miracle
,
which
in
the
dayes
of
suffering
were
frequent
and
popular
.
And
after
all
our
fears
of
sequestration
and
poverty
,
of
death
or
banishment
,
our
prayers
against
the
persecution
,
and
troubles
under
it
,
we
may
please
to
remember
that
twenty
years
hence
(
it
may
be
sooner
,
it
wil
not
be
much
longer
)
all
our
cares
and
our
troubles
shall
be
dead
,
and
then
it
shall
be
enquired
how
we
did
bear
our
sorrows
,
and
who
inflicted
them
,
and
in
what
cause
,
and
then
he
shall
be
happy
that
keeps
company
with
the
persecuted
,
and
the
persecutors
shall
be
shut
out
amongst
dogs
and
unbelievers
.
He
that
shrinks
from
the
yoke
of
Christ
,
from
the
burden
of
the
Lord
,
upon
his
death-bed
will
have
cause
to
remember
,
that
by
that
time
all
his
persecutions
would
have
been
past
,
and
that
then
there
would
remain
nothing
for
him
,
but
rest
and
crowns
and
scepters
.
When
Lysimachus
,
impatient
and
overcome
with
thirst
gave
up
his
kingdom
to
the
Getae
,
and
being
a
captive
and
having
drank
a
lusty
draught
of
wine
,
and
his
thirst
was
now
gone
,
he
fetched
a
deep
sigh
and
said
,
Miserable
man
that
I
am
,
who
for
so
little
pleasure
,
the
pleasure
of
one
draught
lost
so
great
a
Kingdom
such
will
be
their
case
,
who
being
impatient
of
suffering
,
change
their
persecution
into
wealth
,
and
an
easie
fortune
they
shall
finde
themselves
miserable
,
in
the
separations
of
eternity
losing
the
glories
of
heaven
for
so
little
a
pleasure
,
illiberalis
&
ingratae
voluptatis
causa
as
Plutarch
calls
it
,
for
illiberal
and
ungratefull
pleasure
,
in
which
when
a
man
hath
entred
,
he
loses
the
rights
and
priviledges
and
honours
of
a
good
man
,
and
gets
nothing
that
is
profitable
and
useful
to
holy
purposes
,
or
necessary
to
any
;
but
is
already
in
a
state
so
hateful
and
miserable
,
that
he
needs
neither
God
nor
man
to
be
a
revenger
,
having
already
under
his
splendid
robe
,
miseries
enough
to
punish
and
betray
this
hypocrisy
of
his
condition
:
being
troubled
with
the
memory
of
what
is
past
,
distrustful
of
the
present
,
suspicious
of
the
future
,
vitious
in
their
lives
,
and
full
of
pageantry
and
out-sides
,
but
in
their
death
miserable
with
calamities
,
real
,
eternal
and
insupportable
;
and
if
it
could
be
other
wise
,
vertue
it self
would
be
reproached
with
the
calamity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
end
with
the
advice
of
Saint
Paul
,
In
nothing
be
terrified
of
your
adversaries
,
which
to
them
is
an
evident
token
of
perdition
,
but
to
you
Phil.
1.
28.
of
salvation
and
that
of
God
.
Sermon
.
XI
.
The
Faith
and
Patience
of
the
SAINTS
:
OR
The
righteous
cause
oppressed
.
Part
III.
BUt
now
that
the
persecuted
may
at
least
be
pitied
,
and
assisted
in
that
of
which
they
are
capable
,
I
shall
propound
some
rules
by
which
they
may
learn
to
gather
grapes
from
their
thorns
,
and
figs
from
their
thistles
,
crowns
from
the
crosse
,
glory
from
dishonour
.
As
long
as
they
belong
to
God
,
it
is
necessary
that
they
suffer
persecution
,
or
sorrow
,
no
rules
can
teach
them
to
avoid
that
;
but
the
evil
of
the
suffering
,
and
the
danger
,
must
be
declined
,
and
we
must
use
such
spirituall
arts
as
are
apt
to
turn
them
into
health
and
medicine
:
For
it
were
a
hard
thing
,
first
to
be
scourged
,
and
then
to
be
crucified
;
to
suffer
here
,
and
to
perish
hereafter
;
through
the
fiery
triall
,
and
purging
fire
of
afflictions
,
to
passe
into
hell
:
that
,
is
intollerable
;
and
to
be
prevented
with
the
following
cautions
,
least
a
man
suffers
like
a
fool
,
and
a
malefactour
,
or
inherits
damnation
for
the
reward
of
his
imprudent
suffering
.
1.
They
that
suffer
any
thing
for
Christ
,
and
are
ready
to
die
for
him
,
let
them
do
nothing
against
him
.
For
certainly
they
think
too
highly
of
martyrdom
,
who
beleeve
it
able
to
excuse
all
the
evils
of
a
wicked
life
.
A
man
may
give
his
body
to
be
burned
,
and
yet
have
no
charity
;
and
he
that
dies
without
charity
,
dies
without
God
,
for
God
is
love
:
And
when
those
who
fought
in
the
dayes
of
the
Maccabees
,
for
the
defence
of
true
Religion
,
and
were
killed
in
those
holy
warres
,
yet
being
dead
,
were
found
having
about
their
necks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
pendants
,
consecrated
to
idols
of
the
Jamnenses
,
it
much
allayed
the
hope
,
which
by
their
dying
in
so
good
a
cause
was
entertained
concerning
their
beatificall
resurrection
.
He
that
overcomes
his
fear
of
death
does
well
;
but
if
he
hath
not
also
overcome
his
lust
,
or
his
anger
,
his
baptisme
of
blood
will
not
wash
him
clean
.
Many
things
may
make
a
man
willing
to
die
in
a
good
cause
:
Publike
reputation
,
hope
of
reward
,
gallantry
of
spirit
,
a
confident
resolution
,
and
a
masculine
courage
;
or
a
man
may
be
vexed
into
a
stubborn
and
unrelenting
suffering
:
But
nothing
can
make
a
man
live
well
,
but
the
grace
and
the
love
of
God
.
But
those
persons
are
infinitely
condemned
by
their
last
act
,
who
professe
their
religion
to
be
worth
dying
for
,
and
yet
are
so
unworthy
,
as
not
to
live
according
to
its
institution
.
It
were
a
rare
felicity
,
if
every
good
cause
could
be
mannaged
by
good
men
onely
;
but
we
have
found
that
evil
men
have
spoiled
a
good
cause
,
but
never
that
a
good
cause
made
those
evil
men
good
and
holy
.
If
the
Governour
of
Samaria
had
crucified
Simon
Magus
for
receiving
Christian
Baptisme
,
he
had
no
more
died
a
martyr
,
then
he
lived
a
saint
.
For
dying
is
not
enough
,
and
dying
in
a
good
cause
is
not
enough
,
but
then
onely
we
receive
the
crown
of
martyrdom
,
when
our
death
is
the
seal
of
our
life
,
and
our
life
is
a
continuall
testimony
of
our
duty
,
and
both
give
testimony
to
the
excellencies
of
the
religion
,
and
glorifie
the
grace
of
God
.
If
a
man
be
gold
,
the
fire
purges
him
,
but
it
burns
him
if
he
be
like
stubble
,
cheap
,
light
,
and
uselesse
:
For
martyrdom
is
the
consummation
of
love
:
But
then
it
must
be
supposed
,
that
this
grace
must
have
had
its
beginning
,
and
its
severall
stages
,
and
periods
,
and
must
have
passed
thorow
labour
to
zeal
,
thorow
all
the
regions
of
duty
,
to
the
perfections
of
sufferings
;
and
therefore
it
is
a
sad
thing
to
observe
,
how
some
empty
souls
will
please
themselves
with
being
of
such
a
religion
,
or
such
a
cause
,
and
though
they
dishonour
their
religion
,
or
weigh
down
the
cause
with
the
prejudice
of
sin
,
beleeve
all
is
swallowed
up
by
one
honourable
name
,
or
the
appellative
of
one
vertue
:
If
God
had
forbid
nothing
but
heresie
and
treason
,
then
to
have
been
a
loyall
man
,
or
of
a
good
beleef
,
had
been
enough
;
but
he
that
forbad
rebellion
,
forbids
also
swearing
,
and
covetousnesse
,
rapine
,
and
oppression
,
lying
,
and
cruelty
:
And
it
is
a
sad
thing
to
see
a
man
not
onely
to
spend
his
time
,
and
his
wealth
and
his
money
,
and
his
friends
upon
his
lust
,
but
to
spend
his
sufferings
too
,
to
let
the
canker-worm
of
a
deadly
sin
,
devour
his
Martyrdom
:
He
therefore
that
suffers
in
a
good
cause
,
let
him
be
sure
to
walk
worthy
of
that
honour
▪
to
which
God
hath
called
him
;
Let
him
first
deny
his
sins
,
and
then
deny
himself
,
and
then
he
may
take
up
his
crosse
and
follow
Christ
;
ever
remembring
that
no
man
pleases
God
in
his
death
,
who
hath
walked
perversely
in
his
life
.
2.
He
that
suffers
in
a
cause
of
God
,
must
be
indifferent
what
the
instance
be
,
so
that
he
may
serve
God
.
I
say
,
he
must
be
indifferent
in
the
cause
,
so
it
be
a
cause
of
God
,
and
indifferent
in
the
suffering
,
so
it
be
of
Gods
appointment
.
For
some
men
have
a
naturall
aversation
to
some
vices
,
or
vertues
,
and
a
naturall
affection
to
others
.
One
man
will
die
for
his
friend
,
and
another
will
die
for
his
money
:
Some
men
hate
to
be
a
rebell
and
will
die
for
their
Prince
;
but
tempt
them
to
suffer
for
the
cause
of
the
Church
,
in
which
they
were
baptized
,
and
in
whose
communion
they
look
for
heaven
,
and
then
they
are
tempted
,
and
fall
away
.
Or
if
God
hath
chosen
the
cause
for
them
,
and
they
have
accepted
it
,
yet
themselves
will
choose
the
suffering
.
Right
or
wrong
,
some
men
will
not
endure
a
prison
;
and
some
that
can
,
yet
choose
the
heaviest
part
of
the
burden
,
the
pollution
and
stain
of
a
sin
,
rather
then
lose
their
money
;
and
some
had
rather
die
twice
then
lose
their
estates
once
.
In
this
our
rule
is
easie
.
Let
us
choose
God
,
and
let
God
choose
all
the
rest
for
us
,
it
being
indifferent
to
us
,
whether
by
poverty
or
shame
,
by
lingring
or
a
sudden
death
,
by
the
hands
of
a
Tyrant
Prince
,
or
the
despised
hands
of
a
base
usurper
,
or
a
rebell
,
we
receive
the
crown
,
and
do
honour
to
God
and
to
Religion
.
3.
Whoever
suffer
in
a
cause
of
God
,
from
the
hands
of
cruell
and
unreasonable
men
,
let
them
not
be
too
forward
to
prognosticate
evil
and
death
to
their
enemies
;
but
let
them
solace
themselves
in
the
assurance
of
the
divine
justice
,
by
generall
consideration
,
and
in
particular
,
pray
for
them
that
are
our
persecutours
.
Nebuchadnezzar
was
the
rod
in
the
hand
of
God
against
the
Tyrians
,
and
because
he
destroyed
that
city
,
God
rewarded
him
with
the
spoil
of
Egypt
;
and
it
is
not
alwayes
certain
,
that
God
will
be
angry
with
every
man
,
by
whose
hand
affliction
comes
upon
us
.
And
sometimes
two
armies
have
met
and
fought
,
and
the
wisest
man
amongst
them
could
not
say
,
that
either
of
the
Princes
had
prevaricated
either
the
lawes
of
God
,
or
of
Nations
,
and
yet
it
may
be
some
superstitious
,
easie
,
and
half
witted
people
of
either
side
,
wonder
that
their
enemies
live
so
long
!
And
there
are
very
many
cases
of
warre
concerning
which
God
hath
declared
nothing
:
and
although
in
such
cases
,
he
that
yeelds
and
quits
his
title
rather
then
his
charity
,
and
the
care
of
so
many
lives
,
is
the
wisest
and
the
best
man
:
yet
if
neither
of
them
will
do
so
,
let
us
not
decree
judgements
from
heaven
,
in
cases
where
we
have
no
word
from
heaven
,
and
thunder
from
our
Tribunals
,
where
no
voice
of
God
hath
declared
the
sentence
.
But
in
such
cases
where
there
is
an
evident
tyranny
or
injustice
,
let
us
do
like
the
good
Samaritan
,
who
dressed
the
wounded
man
,
but
never
pursued
the
thief
;
let
us
do
charity
to
the
afflicted
,
and
bear
the
crosse
with
noblenesse
,
and
look
up
to
Jesus
,
who
endured
the
crosse
,
and
despised
the
shame
;
but
let
us
not
take
upon
us
the
office
of
God
,
who
will
judge
the
Nations
righteously
,
and
when
he
hath
delivered
up
our
bodies
will
rescue
our
souls
from
the
hands
of
unrighteous
judges
.
I
remember
in
the
story
that
Plutarch
tels
concerning
the
soul
of
Thespesius
,
that
it
met
with
a
Prophetick
Genius
,
who
told
him
many
things
that
should
happen
afterwards
in
the
world
,
and
the
strangest
of
all
was
this
,
That
there
should
be
a
King
,
Qui
bonus
cum
sit
,
tyrannide
vitam
finiet
:
An
excellent
Prince
,
and
a
good
man
should
be
put
to
death
by
a
rebell
and
usurping
power
;
and
yet
that
Prophetick
soul
could
not
tell
that
those
rebels
should
within
three
yeers
die
miserable
and
accursed
deaths
;
and
in
that
great
prophecy
recorded
by
Saint
Paul
,
That
in
the
last
dayes
perillous
2
Tim.
3.
1.
times
should
come
,
and
men
should
be
traitours
,
and
selvish
,
having
forms
of
godlinesse
,
and
creeping
into
houses
,
]
yet
could
not
tell
us
when
those
men
should
come
to
finall
shame
and
ruine
;
onely
by
a
generall
signification
he
gave
this
signe
of
comfort
to
Gods
persecuted
servants
,
But
they
shall
proceed
no
further
,
for
their
2
Tim.
3.
9.
folly
shall
be
manifest
to
all
men
:
that
is
,
at
long
running
they
shall
shame
themselves
,
and
for
the
elects
sake
those
dayes
of
evil
shall
be
shortned
.
But
you
and
I
may
be
dead
first
:
And
therefore
onely
remember
,
that
they
that
with
a
credulous
heart
,
and
a
loose
tongue
are
too
decretory
,
and
enunciative
of
speedy
judgements
to
their
enemies
,
turn
their
religion
into
revenge
,
and
therefore
do
beleeve
it
will
be
so
,
because
they
vehemently
desire
it
should
be
so
,
which
all
wise
and
good
men
ought
to
suspect
,
as
lesse
agreeing
with
that
charity
which
overcomes
all
the
sins
,
and
all
the
evils
of
the
world
,
and
sits
down
and
rests
in
glory
.
4.
Do
not
trouble
your self
by
thinking
how
much
you
are
afflicted
,
but
consider
how
much
you
make
of
it
:
For
reflex
acts
upon
the
suffering
it self
,
can
lead
to
nothing
but
to
pride
,
or
to
impatience
to
temptation
,
or
a
postacy
.
He
that
measures
the
grains
and
scruples
of
his
persecution
,
will
soon
sit
down
and
call
for
ease
,
or
for
a
reward
;
will
think
the
time
long
,
or
his
burden
great
;
will
be
apt
to
complain
of
his
condition
,
or
set
a
greater
value
upon
his
person
.
Look
not
back
upon
him
that
strikes
thee
,
but
upward
to
God
that
supports
thee
,
and
forward
to
the
crown
that
is
set
before
thee
;
and
then
consider
,
if
the
losse
of
thy
estate
hath
taught
thee
to
despise
the
world
?
whether
thy
poor
fortune
hath
made
thee
poor
in
spirit
?
and
if
thy
uneasie
prison
sets
thy
soul
at
liberty
,
and
knocks
off
the
fetters
of
a
worse
captivity
.
For
then
the
rod
of
suffering
turns
into
crowns
and
scepters
,
when
every
suffering
is
a
precept
,
and
every
change
of
condition
produces
a
holy
resolution
,
and
the
state
of
sorrows
makes
the
resolution
actuall
,
and
habituall
,
permanent
,
and
persevering
.
For
as
the
silk-worm
eateth
it self
out
of
a
seed
to
become
a
little
worm
,
and
there
feeding
on
the
leaves
of
mulberies
,
it
grows
till
its
coat
be
off
,
and
then
works
it self
into
a
house
of
silk
,
then
casting
its
pearly
seeds
for
the
young
to
breed
,
it
leaveth
its
silk
for
man
,
and
dieth
all
white
and
winged
in
the
shape
of
a
flying
creature
:
So
it
the
progresse
of
souls
:
when
they
are
regenerate
by
Baptisme
,
and
have
cast
off
their
first
stains
and
the
skin
of
world
〈…〉
,
by
feeding
on
the
leaves
of
Scriptures
,
and
the
fruits
of
〈…〉
,
and
the
joyes
of
the
Sacrament
,
they
incircle
themselves
in
the
rich
garments
of
holy
and
vertuous
habits
;
then
by
leaving
their
blood
,
which
is
the
Churches
seed
,
to
raise
up
a
new
generation
to
God
,
they
leave
a
blessed
memory
,
and
fair
example
,
and
are
themselves
turned
into
Angels
,
whose
felicity
is
to
do
the
will
of
God
,
as
their
imployments
was
in
this
world
to
suffer
it
;
fiat
voluntas
tua
is
our
daily
prayer
,
and
that
is
of
a
passive
signification
;
thy
will
be
done
upon
us
:
and
if
from
thence
also
we
translate
it
into
an
active
sence
;
and
by
suffering
evils
increase
in
our
aptnesses
to
do
well
,
we
have
done
the
work
of
Christians
,
and
shall
receive
the
reward
of
Martyrs
.
5.
Let
our
suffering
be
entertained
by
a
direct
election
,
not
by
collateral
ayds
and
phantastick
assistances
.
It
is
a
good
refreshment
to
a
weak
spirit
to
suffer
in
good
company
:
and
so
Phocion
encouraged
a
timerous
Greek
condemned
to
die
;
and
he
bid
him
be
confident
because
that
he
was
to
die
with
Phocion
;
and
when
40
Martyrs
in
Cappadocia
suffered
,
and
that
a
souldier
standing
by
came
and
supplyed
the
place
of
the
one
Apostate
,
who
fell
from
his
crown
,
being
overcome
with
pain
,
it
added
warmth
to
the
frozen
confessors
,
and
turnd
them
into
consummate
Martyrs
.
But
if
martyrdom
were
but
a
phantastick
thing
,
or
relyed
upon
vain
accidents
and
irregular
chances
,
it
were
then
very
necessary
to
be
assisted
by
images
of
things
,
and
any
thing
,
lesse
then
the
proper
instruments
of
religion
:
But
since
it
is
the
greatest
action
of
the
religion
,
and
relies
upon
the
most
excellent
promises
,
and
its
formality
is
to
be
an
action
of
love
,
and
nothing
is
more
firmely
chosen
,
(
by
an
after
election
(
at
least
)
then
)
an
act
of
love
;
to
support
Martyrdom
,
or
the
duty
of
sufferings
,
by
false
arches
and
exteriour
circumstances
,
is
to
build
a
tower
upon
the
beams
of
the
Sun
,
or
to
set
up
a
woodden
ladder
to
climbe
up
to
Heaven
;
the
soul
cannot
attain
so
huge
and
unimaginable
felicities
by
chance
and
instruments
of
fancy
:
and
let
no
man
hope
to
glorifie
God
and
go
to
Heaven
by
a
life
of
sufferings
,
unlesse
he
first
begin
in
the
love
of
God
,
and
from
thence
derive
his
choice
,
his
patience
,
and
confidence
in
the
causes
of
vertue
and
religion
,
like
beams
,
and
warmth
,
and
influence
,
from
the
body
of
the
Sun
.
Some
there
are
that
fall
under
the
burden
,
when
they
are
pressed
hard
,
because
they
use
not
the
proper
instruments
in
fortifying
the
will
in
patience
and
resignation
,
but
endeavour
to
lighten
the
burden
in
imagination
;
and
when
these
temporary
supporters
fail
,
the
building
that
relies
upon
them
,
rushes
into
coldnesse
,
recidivation
,
and
luke
warmnesse
:
and
among
all
instances
,
that
of
the
main
question
of
the
Text
is
of
greatest
power
to
abuse
imprudent
and
lesse
severe
persons
.
Nullos
esse
Deos
,
inane
coelum
Affirmat
Selius
,
probatque
Quod
se
videt
dum
negat
haec
beatum
.
When
men
choose
a
good
cause
,
upon
confidence
that
an
ill
one
cannot
thrive
,
that
is
not
for
the
love
of
vertue
,
or
duty
to
God
,
but
for
profit
and
secular
interests
,
they
are
easily
lost
when
they
see
the
wickednesse
of
the
enemy
to
swell
up
by
impunity
and
successe
to
a
great
evil
:
for
they
have
not
learned
to
distinguish
a
great
growing
sin
,
from
a
thriving
and
prosperous
fortune
.
Ulla
si
juris
tibi
pejerati
Poena
Barine
nocuisset
unquant
:
Dente
si
nigro
fieret
vel
unto
turpior
ungui
Crederem
.
They
that
beleeve
and
choose
because
of
idle
fears
,
and
unreasonable
fancies
,
or
by
mistaking
the
accounts
of
a
man
for
the
measures
of
God
,
or
dare
not
commit
treason
,
for
fear
of
being
blasted
,
may
come
to
be
tempted
when
they
see
a
sinner
thrive
,
and
are
scandalized
all
the
way
,
if
they
die
before
him
;
or
they
may
come
to
receive
some
accidentall
hardnesses
,
and
every
thing
in
the
world
may
spoil
such
persons
,
and
blast
their
resolutions
.
Take
in
all
the
aids
you
can
,
and
if
the
fancy
of
the
standers
by
or
the
hearing
a
cock
crow
,
can
adde
any
collaterall
aids
to
thy
weaknesse
,
refuse
it
not
;
But
let
thy
state
of
sufferings
begin
with
choice
,
and
be
confirmed
with
knowledge
,
and
rely
upon
love
,
and
the
aids
of
God
,
and
the
expectations
of
heaven
,
and
the
present
sense
of
duty
,
and
then
the
action
will
be
as
glorious
in
the
event
,
as
it
is
prudent
in
the
enterprise
,
and
religious
in
the
prosecution
.
6.
Lastly
,
when
God
hath
brought
thee
into
Christs
school
,
and
entered
thee
into
a
state
of
sufferings
,
remember
the
advantages
of
that
state
:
consider
how
unsavoury
the
things
of
the
world
appear
to
thee
,
when
thou
are
under
the
arrest
of
death
;
remember
with
what
comforts
the
Spirit
of
God
assists
thy
spirit
;
set
down
in
thy
heart
all
those
entercourses
,
which
happen
between
God
and
thy
own
soul
;
the
sweetnesses
of
religion
,
the
vanity
of
sins
appearances
,
thy
newly
entertained
resolutions
,
thy
longings
after
heaven
,
and
all
the
things
of
God
,
and
if
God
finishes
thy
persecution
with
death
proceed
in
them
;
if
he
restores
thee
to
the
light
of
the
world
,
and
a
temporall
refreshment
,
change
but
the
scene
of
sufferings
into
an
active
life
,
and
converse
with
God
upon
the
same
principles
on
which
in
thy
state
of
sufferings
thou
dost
build
all
the
parts
of
duty
.
If
God
restores
thee
to
thy
estate
,
be
not
lesse
in
love
with
heaven
,
nor
more
in
love
with
the
world
;
let
thy
spirit
be
now
as
humble
as
before
it
was
broken
,
and
to
what
soever
degree
of
sobriety
or
austerity
,
thy
suffering
condition
did
enforce
thee
,
if
it
may
be
turned
into
vertue
,
when
God
restores
thee
(
because
then
it
was
necessary
thou
shouldest
entertain
it
by
an
after
choice
)
do
now
also
by
a
prae
election
:
that
thou
mayest
say
with
David
,
It
is
good
for
me
that
I
have
been
afflicted
,
for
thereby
I
have
learned
thy
commandments
:
and
Paphnutius
did
not
do
his
soul
more
advantage
when
he
lost
his
right
eye
,
and
suffered
his
left
knee
to
be
cut
for
Christianity
,
and
the
cause
of
God
,
then
that
in
the
dayes
of
Constantine
and
the
Churches
peace
,
he
lived
,
(
not
in
the
toleration
,
but
)
in
the
active
piety
of
a
Martyrs
condition
;
not
now
a
confessor
of
the
faith
onely
,
but
of
the
charity
of
a
Christian
:
we
may
every
one
live
to
have
need
of
these
rules
;
and
I
do
not
at
all
think
it
safe
to
pray
against
it
,
but
to
be
armed
for
it
:
and
to
whatsoever
degree
of
sufferings
God
shal
call
us
,
we
see
what
advantages
God
intends
for
us
,
and
what
advantages
we
our selves
may
make
of
it
.
I
now
proceed
to
make
use
of
all
the
former
discourse
,
by
removing
it
a
little
further
even
into
its
utmost
spiritual
sense
;
which
the
Apostle
does
in
the
last
words
of
the
text
[
If
the
righteous
scarcely
be
saved
,
where
shall
the
wicked
and
the
sinner
appear
.
]
These
words
are
taken
out
of
the
proverbs
[
](A63888-e99960-b)*
*
11.
chap.
31
according
to
the
translation
of
the
70.
If
the
righteous
scarcely
is
safe
:
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
implyes
that
he
is
safe
;
but
by
intermedial
difficulties
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
he
is
safe
in
the
midst
of
his
persecutions
they
may
disturb
his
rest
,
and
discompose
his
fancy
,
but
they
are
like
the
firy
charriot
to
Elias
;
he
is
encircled
with
fire
and
rare
circumstances
,
and
strange
usages
,
but
is
carried
up
to
Heaven
in
a
robe
of
flames
:
and
so
was
Noah
safe
when
the
flood
came
;
and
was
the
great
type
and
instance
too
of
the
verification
of
this
proposition
,
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
was
put
into
a
strange
condition
,
perpetually
wandring
,
shut
up
in
a
prison
of
wood
,
living
upon
faith
,
having
never
had
the
experience
of
being
safe
in
flouds
.
And
so
have
I
often
seen
young
and
unskilful
persons
sitting
in
a
little
boat
,
when
every
little
wave
sporting
about
the
sides
of
the
vessel
,
and
every
motion
and
dancing
of
the
barge
seemed
a
danger
,
and
made
them
cling
fast
upon
their
fellows
,
and
yet
all
the
while
they
were
as
safe
as
if
they
sat
under
a
tree
,
while
a
gentle
winde
shaked
the
leaves
into
a
refreshment
,
and
a
cooling
shade
:
And
the
unskiful
unexperienced
Christian
shrikes
out
when
ever
his
vessel
shakes
,
thinking
it
alwayes
a
danger
,
that
the
watry
pavement
is
not
stable
and
resident
like
a
rock
;
and
yet
all
his
danger
is
in
himself
,
none
at
all
from
without
:
for
he
is
indeed
moving
upon
the
waters
,
but
fastned
to
an
〈◊〉
;
faith
is
his
foundation
,
and
hope
is
his
anchor
and
deathis
his
harbour
,
and
Christ
is
his
pilot
,
and
heaven
is
his
countrey
,
and
all
the
evils
of
poverty
,
or
affronts
of
tribunals
:
and
evil
judges
,
of
sears
and
sadder
apprehensions
are
but
like
the
loud
wind
blowing
from
the
right
point
,
they
make
a
noise
and
drive
faster
to
the
harbour
:
and
if
we
do
not
leave
the
ship
and
leap
into
the
sea
,
quit
the
interests
of
religion
and
run
to
the
securities
of
the
world
,
cut
our
cables
,
and
dissolve
our
hopes
,
grow
impatient
and
hug
a
wave
and
die
in
its
embraces
,
we
are
as
safe
at
sea
,
safer
in
the
storm
which
God
sends
us
,
then
in
a
calm
,
when
we
are
be
friended
with
the
world
.
2.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
also
signifie
raro
:
If
the
righteous
is
seldom
safe
;
which
implyes
that
sometimes
he
is
,
even
in
a
temporal
sense
:
God
sometimes
sends
Halcy
on
dayes
to
his
Church
,
and
when
he
promised
Kings
and
Queens
to
be
their
nurses
,
he
intended
it
for
a
blessing
;
and
yet
this
blessing
does
of
tenimes
so
ill
succeed
,
that
it
is
the
greater
blessing
of
the
two
,
not
to
give
us
that
blessing
too
freely
:
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
is
scarcly
done
,
and
yet
sometimes
it
is
,
and
God
sometimes
refreshes
languishing
piety
with
such
arguments
,
as
comply
with
our
infirmities
,
and
though
it
be
a
shame
to
us
to
need
such
allectives
and
infant
gauds
,
such
which
the
heathen
world
and
the
first
rudiments
of
the
Israelites
did
need
,
God
who
pitties
us
and
will
be
wanting
in
nothing
to
us
,
as
he
corroborates
our
willing
spirits
,
with
proper
entertainments
,
so
also
he
supports
our
weak
flesh
,
and
not
onely
cheers
an
afflicted
soul
with
beams
of
light
,
and
antepasts
and
earnests
of
glory
,
but
is
kinde
also
to
our
man
of
flesh
,
and
weaknesse
;
and
to
this
purpose
he
sends
thunder-bolts
from
heaven
upon
evil
men
,
dividing
their
tongues
,
infatuating
their
counsels
,
cursing
their
posterity
,
and
ruining
their
families
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sometimes
God
destroyes
their
armies
,
or
their
strong
holds
,
Sometimes
breakes
their
ships
,
but
this
happens
either
for
the
weaknesse
of
some
of
his
servants
,
and
their
too
great
aptnesse
to
be
offended
at
a
prosperous
iniquity
,
or
when
he
will
not
suffer
the
evil
to
grow
too
great
,
or
for
some
end
of
his
providence
;
and
yet
if
this
should
be
very
often
,
or
last
long
,
God
knows
the
danger
,
and
we
should
feel
the
inconvenience
.
Of
all
the
types
of
Christ
onely
Joshuah
and
Solomon
were
noted
to
be
generally
prosperous
,
and
yet
the
fortune
of
the
first
was
to
be
in
perpetual
war
and
danger
,
but
the
other
was
as
himself
could
wish
it
,
rich
and
peaceful
,
and
powerful
,
and
healthful
,
and
learned
,
and
beloved
,
and
strong
and
amoróus
,
and
voluptuous
,
and
so
he
fell
,
and
though
his
fall
was
,
yet
his
recovery
was
not
upon
record
.
And
yet
the
worst
of
evils
that
happen
to
the
godly
is
better
,
temporally
better
,
then
the
greatest
eternal
felicity
of
the
wicked
:
that
in
all
senses
the
question
may
be
considerable
and
argumentative
;
If
the
righteous
scarcely
be
saved
where
shall
the
ungodly
appear
?
if
it
be
hard
with
good
men
,
with
the
evil
it
shall
be
far
worse
.
But
see
the
difference
.
The
godly
man
is
timorous
and
yet
safe
,
tossed
by
the
seas
,
and
yet
safe
at
anchor
,
impaired
by
evil
accidents
and
righted
by
divine
comforts
:
made
sad
with
a
black
cloud
,
and
refreshed
with
a
more
gentle
influence
,
abused
by
the
world
,
and
yet
an
heir
of
heaven
,
hated
by
men
,
and
beloved
by
God
,
loses
one
house
and
gets
an
hundred
,
he
quits
a
convenient
lodging
room
and
purchases
a
glorious
countrey
,
is
forsaken
by
his
friends
,
but
never
by
a
good
conscience
,
he
fares
hardly
and
sleeps
sweetly
,
he
flies
from
his
enemies
,
but
hath
no
distracting
fears
,
he
is
full
of
thought
,
but
of
no
amazement
;
It
is
his
businesse
to
be
troubled
,
and
his
portion
to
be
comforted
,
he
hath
nothing
to
afflict
him
,
but
the
losse
of
that
which
might
be
his
danger
,
but
can
never
be
his
good
,
and
in
the
recompence
of
this
,
he
hath
God
for
his
father
,
Christ
for
his
captain
,
the
holy
Ghost
for
his
supporter
so
that
he
shall
,
have
all
the
good
which
God
can
give
him
,
and
of
all
that
good
he
hath
the
holy
Trinity
for
an
earnest
and
a
gage
,
for
his
maintenance
at
the
present
,
and
his
portion
to
all
eternity
.
But
though
Paul
and
Silas
sing
psalms
in
prison
and
under
the
hang-mans
whips
and
in
an
earth-quake
,
yet
neither
the
Jaylor
nor
the
persecuting
Magistrates
could
do
so
:
For
the
prosperitie
of
the
wicked
is
like
a
winters
sun
,
or
the
joy
of
a
condemned
drunkard
,
it
is
a
forgetfulnesse
of
his
present
danger
,
and
his
future
sorrows
,
nothing
but
imginary
arts
of
inadvertency
:
he
sits
in
the
gates
of
the
city
and
judges
others
,
and
is
condemned
himself
;
he
is
honoured
by
the
passers
by
,
and
is
thought
happy
,
but
he
sighs
deeply
;
he
heapeth
up
riches
and
cannot
tell
who
shall
gather
them
;
he
commands
an
army
and
is
him self
a
slave
to
his
passions
;
he
sleeps
because
he
needs
it
,
and
starts
from
his
uneasie
pillows
which
his
thoughtful
head
hath
discomposed
;
when
he
is
waking
he
dreames
of
greatnesse
,
when
he
sleeps
he
dreams
of
spectars
and
illusions
,
he
spoils
a
poor
man
of
his
lamb
,
and
himself
of
his
innocence
and
peace
,
and
in
every
unjust
purchase
himself
is
the
greatest
loser
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hesiod
For
just
upon
his
oppression
or
injustice
,
he
is
turned
a
Devil
,
and
Gods
enemy
,
a
wolf
to
his
brother
a
greedy
admirer
of
the
ba●●s
of
fishes
,
and
the
bread
of
dogs
,
he
is
unsafe
by
reason
of
his
sin
:
for
he
hath
against
him
the
displeasure
of
God
,
the
justice
of
the
laws
,
the
shame
of
the
sin
,
the
revenge
of
the
injured
person
;
and
God
and
men
,
the
laws
of
nations
and
private
societies
,
stand
upon
their
defence
against
this
man
;
he
is
unsafe
in
his
rest
,
amazed
in
his
danger
,
troubled
in
his
labours
,
weary
in
his
change
,
esteemed
a
base
man
,
disgraced
and
scorned
,
feared
and
hated
,
flattered
and
derided
,
watched
,
and
suspected
,
and
it
may
be
,
dies
in
the
middle
of
his
purchase
,
and
at
the
end
is
a
fool
and
leaves
a
curse
to
his
posterity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hefiod
.
He
leaves
a
generation
of
blacker
children
behinde
him
;
so
the
Poet
describes
the
cursednesse
of
their
posterity
,
and
their
memory
sits
down
to
eternal
ages
in
dishonour
,
and
by
this
time
let
them
cast
up
their
accounts
,
and
see
,
if
of
all
their
violent
purchases
they
carry
any
thing
with
them
to
the
grave
but
sin
,
and
a
guilty
conscience
and
a
polluted
soul
,
the
anger
of
God
and
the
shame
of
men
;
and
what
help
shall
all
those
persons
give
to
thee
in
thy
flames
who
divide
and
scatter
that
estate
,
for
which
thou
diedst
for
ever
.
Andire
est
operae
pretium
procedere
recte
Qui
maechis
non
vultis
,
ut
omni
parte
laborent
:
vt
que
illis
multo
corrupta
dolore
voluptas
Atque
haec
rara
cadat
dura
inter
saepe
pericla
.
And
let
but
a
sober
answer
tel
me
if
any
thing
in
the
world
be
more
distant
either
from
goodnesse
or
happinesse
,
then
to
scatter
the
plague
of
an
accursed
soul
,
as
upon
our
dearest
children
;
to
make
an
universal
curse
;
to
be
the
fountain
of
a
mischief
,
to
be
such
a
person
,
whom
our
children
and
nephews
shall
hate
,
and
despise
and
curse
,
when
they
groan
under
the
burden
of
that
plague
,
which
their
fathers
sins
brought
upon
the
familie
.
If
there
were
no
other
account
to
be
given
,
it
were
highly
enough
to
verifie
the
intent
of
my
text
;
If
the
righteous
scarcely
be
saved
,
or
escape
Gods
angry
stroke
,
the
wicked
must
needs
be
infinitely
more
miserable
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Neither
I
,
nor
my
son
(
said
the
oldest
of
the
Greek
poets
)
would
be
vertuous
,
if
to
be
a
just
person
were
all
one
as
to
be
miserable
.
No
,
not
onely
in
the
end
of
affaires
,
and
at
sun
set
,
but
all
the
day
long
the
Godly
man
is
happy
,
and
the
ungodly
and
the
sinner
is
very
miserable
.
Pellitur
a
populo
victus
Cato
,
tristior
ille
est
,
Qui
vicit
,
facesque
pudet
rapuisse
Catoni
Nimque
hoc
dedecus
est
populi
,
morumque
ruina
Non
homo
pulsus
erat
:
sed
in
uno
victa
potestas
R●manumque
decus
.
And
there
needs
no
other
argument
to
be
added
,
but
this
one
great
testimony
;
that
though
the
Godly
are
afflicted
,
and
persecuted
,
yet
even
they
are
blessed
and
the
persecutors
are
the
most
unsafe
.
They
are
essentially
happy
whom
affliction
cannot
make
miserable
.
Quis
cur
am
neget
esse
te
Deorunt
propter
quem
fuit
innocens
ruina
?
But
turns
into
their
advantages
,
and
that
s
the
state
of
the
Godly
:
and
they
are
most
intolerably
accursed
,
who
have
no
portions
in
the
blessings
of
eternity
,
and
yet
cannot
have
comfort
in
the
present
purchases
of
their
sin
,
to
whom
even
their
sunshine
brings
a
drought
,
and
their
fairest
is
their
foulest
weather
;
and
that
s
the
portion
of
the
sinner
and
the
ungodly
.
The
godly
are
not
made
unhappy
by
their
sorrows
:
and
the
wicked
are
such
whom
prosperity
it self
cannot
make
fortunate
.
4
And
yet
after
al
this
it
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
scapes
but
hardly
here
:
it
will
be
well
enough
with
him
hereafter
Isaac
digged
three
wells
:
the
first
was
called
contention
;
for
he
drank
the
waters
of
strife
and
digged
the
well
with
his
sword
:
the
second
well
was
not
altogether
so
hard
a
purchase
,
he
got
it
with
some
trouble
,
but
that
being
over
,
he
had
some
room
and
his
fortune
swelled
,
and
he
called
his
well
[
enlargement
]
but
his
third
he
called
[
abundance
]
and
then
he
dipt
his
foot
in
oyl
and
drank
freely
as
out
of
a
river
;
every
good
man
first
sowes
in
tears
,
he
first
drinks
of
the
bottle
of
his
own
tears
,
sorrow
and
trouble
,
labour
and
disquiet
,
strivings
and
temptations
:
But
if
they
passe
through
a
torrent
,
and
that
vertue
becomes
easie
and
habitual
,
they
finde
their
hearts
enlarged
and
made
spritely
by
the
visitations
of
God
and
refreshment
of
his
spirit
;
and
then
their
hearts
are
enlarged
,
they
know
how
to
gather
the
down
and
softnesses
from
the
sharpest
thistles
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
At
first
we
cannot
serve
God
,
but
by
passions
and
doing
violence
to
all
our
wilder
inclinations
,
and
suffering
the
violence
of
tyrants
and
unjust
persons
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
second
dayes
of
vertue
are
pleasant
and
easie
in
the
midst
of
all
the
appendant
labours
;
but
when
the
Christians
last
pit
is
diged
;
when
he
is
descended
to
his
grave
,
and
finished
his
state
of
sorrowes
and
suffering
,
then
God
opens
the
river
of
abundance
,
the
rivers
of
life
and
never
ceasing
felicities
.
And
this
is
that
which
God
promised
to
his
people
.
I
hid
my
face
from
thee
for
a
moment
,
but
with
Esay
.
54.
8.
everlasting
kindnesse
will
I
have
mercy
on
thee
saith
the
Lord
thy
redeemer
;
so
much
as
moments
are
exceeded
by
eternity
and
the
sighing
of
a
man
by
the
joyes
of
an
angel
,
and
a
salutary
frown
by
the
light
of
Gods
countenance
,
a
few
groans
by
the
infinite
and
eternal
Halalujahs
;
so
much
are
the
sorrows
of
the
godly
to
be
undervalued
,
in
respect
of
what
is
deposited
for
them
in
the
treasures
of
eternity
.
Their
sorrows
can
die
but
so
cannot
their
joyes
:
and
if
the
blessed
Martyrs
and
confessors
were
asked
concerning
their
past
sufferings
,
&
their
present
rest
,
and
the
joyes
of
their
certain
expectation
you
should
hear
them
glory
in
nothing
,
but
in
the
mercies
of
God
and
in
the
crosse
of
the
Lord
Jesus
.
Every
chaine
is
a
raie
of
light
,
and
every
prison
is
a
palace
,
and
every
losse
is
the
purchase
of
a
kingdom
,
and
every
affront
in
the
cause
of
God
is
an
eternal
honour
,
and
every
day
of
sorrow
is
a
thousand
years
of
comfort
,
multiplied
with
a
never
ceasing
numeration
;
dayes
without
night
,
joyes
without
sorrow
,
sanctity
without
sin
,
charity
without
stain
,
possession
without
fear
,
society
without
envying
,
communication
of
joyes
without
lessening
,
and
they
shall
dwell
in
a
blessed
countrey
,
where
an
enemy
never
entred
,
and
from
whence
a
friend
never
went
away
.
Well
might
David
say
,
sunes
ceciderunt
mihi
in
praeclaris
,
the
cords
of
my
tent
,
[
my
ropes
and
the
sorrow
of
my
pilgrimage
]
fell
to
me
in
a
good
ground
,
and
I
have
a
goodly
heritage
;
and
when
persecution
hewes
a
man
down
from
a
high
fortune
,
to
an
even
one
,
or
from
thence
to
the
face
of
the
earth
,
or
from
thence
to
the
grave
,
a
good
man
is
but
preparing
for
a
crown
,
and
the
Tyrant
does
but
first
knock
off
the
fetters
of
the
soul
,
the
manacles
of
passion
and
desire
,
sensual
loves
and
lower
appetites
:
and
if
God
suffers
him
to
finish
the
persecution
,
then
he
can
but
dismantle
the
souls
prison
,
and
let
the
soul
forth
to
flie
to
the
mountains
of
rest
:
and
all
the
intermedial
evils
are
but
like
the
Persian
punishments
;
the
executioner
tore
off
their
haires
and
rent
their
silken
mantles
and
discomposed
their
curious
dressings
,
and
lightly
touched
the
skin
,
yet
the
offender
cried
out
with
most
bitter
exclamations
,
while
his
fault
was
expiated
with
a
ceremony
and
without
blood
:
so
does
God
to
his
servants
;
he
rends
their
upper
garments
,
and
strips
them
of
their
unnecessary
wealth
,
and
tyes
them
to
Physick
,
and
salutary
dicipline
,
and
they
cry
out
under
usages
which
have
nothing
,
but
the
outward
sense
,
and
opinion
of
evil
,
not
the
reall
substance
:
But
if
we
would
take
the
measures
of
images
,
we
must
not
take
the
height
of
the
base
,
but
the
proportion
of
the
members
,
nor
yet
measure
the
estates
of
men
by
their
big
looking
supporter
,
or
the
circumstance
of
an
exteriour
advantage
,
but
by
its
proper
commensuration
in
its
self
,
as
it
stands
in
its
order
to
eternity
:
And
then
the
godly
man
that
suffers
sorrow
and
persecution
ought
to
be
relieved
by
us
,
but
needs
not
be
pitied
in
the
summe
of
affairs
.
But
since
the
two
estates
of
the
world
are
measured
by
time
,
and
by
eternity
,
and
divided
by
joy
and
sorrow
,
and
no
man
shall
have
his
portions
of
joyes
in
both
the
durations
;
the
state
of
those
men
is
insupportably
miserable
,
who
are
fatted
for
slaughter
,
and
are
crowned
like
beasts
for
sacrifice
;
who
are
feared
and
fear
,
who
cannot
enjoy
their
purchases
but
by
communications
with
others
,
and
themselves
have
the
least
share
,
but
themselves
are
alone
in
the
misery
,
and
the
saddest
dangers
,
and
they
possesse
the
whole
portions
of
sorrows
:
to
whom
their
prosperity
gives
but
occasions
to
evil
counsels
,
and
strength
to
do
mischief
,
or
to
nourish
a
serpent
,
or
oppresse
a
neighbour
,
or
to
nurse
a
lust
,
to
increase
folly
,
and
treasure
up
calamity
:
And
did
ever
any
man
see
,
or
story
tell
,
that
any
tyrant
Prince
kissed
his
rods
,
and
axes
,
his
sword
of
justice
,
and
his
Imperiall
ensignes
of
power
?
They
shine
like
a
taper
to
all
things
but
it self
,
but
we
read
of
many
Martyrs
who
kissed
their
chains
,
and
hugged
their
stakes
,
and
saluted
their
hangman
with
great
endearments
,
and
yet
abating
the
incursions
of
their
seldom
sins
,
these
are
their
greatest
evils
;
and
such
they
are
,
with
which
a
wise
and
a
good
man
may
be
in
love
:
And
till
the
sinners
and
ungodly
men
can
be
so
with
their
deep
groans
,
and
broken
sleeps
,
with
the
wrath
of
God
,
and
their
portions
of
eternity
;
till
they
can
rejoyce
in
death
,
and
long
for
a
resurrection
,
and
with
delight
and
a
greedy
hope
can
think
of
the
day
of
judgement
,
we
must
conclude
that
their
glasse
gems
,
and
finest
pageantry
,
their
splendid
outsides
,
and
great
powers
of
evil
,
cannot
make
amends
for
that
estate
of
misery
which
is
their
portion
,
with
a
certainty
as
great
as
is
the
truth
of
God
,
and
all
the
Articles
of
the
Christian
Creed
.
Miserable
men
are
they
who
cannot
be
blessed
,
unlesse
there
be
no
day
of
judgement
;
who
must
perish
unlesse
the
word
of
God
should
fail
;
If
that
be
all
their
hopes
,
then
we
may
with
a
sad
spirit
and
a
soul
of
pity
inquire
into
the
Question
of
the
Text
,
Where
shall
the
ungodly
and
sinner
appear
?
Even
there
where
Gods
face
shall
never
shine
,
where
there
shall
be
fire
and
no
light
,
where
there
shall
be
no
Angels
,
but
what
are
many
thousands
yeers
ago
turned
into
Devils
,
where
no
good
man
shall
ever
dwell
,
and
from
whence
the
evil
and
the
accursed
shall
never
be
dismissed
.
O
my
God
let
my
soul
never
come
into
their
counsels
,
nor
lie
down
in
their
sorrows
.
Sermon
.
XII
.
THE
MERCY
OF
THE
DIVINE
IVDGMENTS
;
OR
Gods
Method
in
curing
Sinners
.
2.
Romanes
.
4.
Despisest
thou
the
riches
of
his
goodnesse
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
goodnesse
of
God
leadeth
thee
to
repentance
?
FRom
the
beginning
of
Time
till
now
,
all
effluxes
which
have
come
from
God
,
have
been
nothing
but
emanations
of
his
goodnesse
,
clothed
in
variety
of
circumstances
.
He
made
man
with
no
other
designe
,
then
that
man
should
be
happy
,
and
by
receiving
derivations
from
his
fountain
of
mercy
,
might
reflect
glory
to
him
.
And
therefore
God
making
man
for
his
own
glory
,
made
also
a
paradise
for
mans
use
,
and
did
him
good
to
invite
him
to
do
himself
a
greater
;
for
God
gave
forth
demonstrations
of
his
power
by
instances
of
mercy
:
and
he
who
might
have
made
ten
thousand
worlds
,
of
wonder
and
prodigy
,
and
created
man
with
faculties
able
onely
to
stare
upon
,
and
admire
those
miracles
of
mightinesse
,
did
choose
to
instance
his
power
in
the
effusions
of
mercy
,
that
at
the
same
instant
he
might
represent
himself
desireable
and
adorable
,
in
all
the
capacities
of
amability
;
that
is
,
as
excellent
in
himself
,
and
profitable
to
us
.
For
as
the
Sun
sends
forth
a
benigne
and
gentle
influence
on
the
seed
of
Plants
,
that
it
may
invite
forth
the
active
and
plastick
power
from
its
recesse
and
secresie
,
that
by
rising
into
the
tallnesse
and
dimensions
of
a
tree
,
it
may
still
receive
a
greater
and
more
refreshing
influence
from
its
foster-father
,
the
prince
of
all
the
bodies
of
light
;
and
in
all
these
emanations
,
the
Sun
its
self
receives
no
advantage
,
but
the
honour
of
doing
benefits
;
so
doth
the
Almighty
Father
of
all
the
creatures
:
He
at
first
sends
forth
his
blessings
upon
us
,
that
we
by
using
them
aright
,
should
make
our selves
capable
of
greater
;
while
the
giving
glory
to
God
,
and
doing
homage
to
him
are
nothing
for
his
advantage
,
but
onely
for
ours
:
our
duties
towards
him
being
like
vapours
ascending
from
the
earth
,
not
at
all
to
refresh
the
region
of
the
clouds
,
but
to
return
back
in
a
fruitfull
and
refreshing
shower
:
And
God
created
us
,
not
that
we
can
increase
his
felicity
,
but
that
he
might
have
a
subject
receptive
of
felicity
from
him
:
thus
he
causes
us
to
be
born
,
that
we
may
be
capable
of
his
blessings
;
he
causes
us
to
be
baptized
,
that
we
may
have
a
title
to
the
glorious
promises
Evangelicall
;
he
gives
us
his
Son
,
that
we
may
be
rescued
from
hell
:
and
when
we
constraine
him
to
use
harsh
courses
towards
us
,
it
is
also
in
mercy
:
he
smites
us
to
cure
a
disease
,
he
sends
us
sicknesse
to
procure
our
health
;
and
as
if
God
were
all
mercy
,
he
his
mercifull
in
his
first
designe
,
in
all
his
instruments
,
in
the
way
,
and
in
the
end
of
the
journey
,
and
does
not
onely
shew
the
riches
of
his
goodnesse
to
them
that
do
well
,
but
to
all
men
that
they
may
do
well
:
he
is
good
to
make
us
good
;
he
does
us
benefits
to
make
us
happy
:
and
if
we
by
despising
such
gracious
rayes
of
light
and
heat
,
stop
their
progresse
and
interrupt
their
designe
,
the
losse
is
not
Gods
but
ours
;
we
shall
be
the
miserable
and
accursed
people
:
This
is
the
sense
and
paraphrase
of
my
Text.
Despisest
thou
the
riches
of
his
goodnesse
,
&c.
Thou
dost
not
know
,
that
is
,
thou
considerest
not
that
it
is
for
further
benefit
that
God
does
thee
this
;
the
goodnesse
of
God
is
not
a
designe
to
serve
his
own
ends
upon
thee
,
but
thine
upon
him
:
The
goodnesse
of
God
leadeth
thee
to
repentance
.
Here
then
is
Gods
method
of
curing
man-kind
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
First
goodnesse
,
or
inviting
us
to
him
by
sugred
words
,
by
the
placid
arguments
of
temporall
favour
,
and
the
propositions
of
excellent
promises
.
Secondly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
the
same
time
,
although
God
is
provoked
every
day
,
yet
he
does
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
tolerates
our
stubbornnesse
,
he
forbears
to
punish
,
and
when
he
does
begin
to
strike
,
takes
his
hand
off
,
and
gives
us
truce
and
respite
.
For
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
laxamentum
,
and
inducias
too
.
Thirdly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
still
,
a
long
putting
off
,
and
deferring
his
finall
destroying
anger
▪
by
using
all
meanes
to
force
us
to
repentance
;
and
this
especially
,
by
the
way
of
judgements
;
these
being
the
last
reserves
of
the
Divine
mercy
,
and
how
ever
we
esteem
it
,
is
the
greatest
instance
of
the
divine
long
sufferance
that
is
in
the
world
.
After
these
instruments
,
we
may
consider
the
end
,
the
strand
upon
which
these
land
us
,
the
purpose
of
this
variety
,
of
these
laborious
and
admirable
arts
,
with
which
God
so
studies
and
contrives
the
happinesse
and
salvation
of
man
;
it
is
onely
that
man
may
be
brought
by
these
meanes
unto
repentance
,
and
by
repentance
may
be
brought
to
eternall
life
:
This
is
the
treasure
of
the
Divine
goodnesse
,
the
great
and
admirable
efflux
of
the
eternal
beneficence
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
riches
of
his
goodnesse
,
which
whosoever
despises
,
despises
himself
and
the
great
interest
of
his
own
felicity
;
he
shall
die
in
his
impenitence
,
and
perish
in
his
folly
.
1.
The
first
great
instrument
,
that
God
chooses
to
bring
us
to
him
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
profit
,
or
benefit
,
and
this
must
needs
be
first
,
for
those
instruments
whereby
we
have
a
being
are
so
great
mercies
▪
that
besides
that
they
are
such
which
give
us
the
capacities
of
all
other
mercies
,
they
are
the
advances
of
us
in
the
greatest
instances
of
promotion
in
the
world
:
For
from
nothing
to
something
is
an
infinite
space
,
and
a
man
must
have
a
measure
of
infinite
passed
upon
him
,
Before
he
can
perceive
himself
to
be
either
happy
or
miserable
:
he
is
not
able
to
give
God
thanks
for
one
blessing
,
untill
he
hath
received
many
.
But
then
God
intends
we
should
enter
upon
his
service
at
the
beginning
of
our
dayes
,
because
even
then
he
is
before-hand
with
us
,
and
hath
already
given
us
great
instances
of
his
goodnesse
:
What
a
prodigy
of
favour
is
it
to
us
,
that
he
hath
passed
by
,
so
many
formes
of
his
creatures
,
and
hath
not
set
us
down
in
the
rank
of
any
of
them
,
till
we
came
to
be
paul●
minores
angelis
,
a
little
lower
then
the
angels
:
and
yet
from
the
meanest
of
them
God
can
perfect
his
own
praise
;
The
deeps
and
the
snows
,
the
hail
and
the
rain
,
the
birds
of
the
air
,
and
the
fishes
of
the
sea
,
they
can
and
do
glorifie
God
,
and
give
him
praise
in
their
capacity
;
and
yet
he
gave
them
no
speech
,
no
reason
,
no
immortall
spirit
,
or
capacity
of
eternall
blessednesse
;
but
he
hath
distinguished
us
from
them
by
the
absolute
issues
of
his
predestination
,
and
hath
given
us
a
lasting
and
eternall
spirit
,
excellent
organs
of
perception
,
and
wonderfull
instruments
of
expression
,
that
we
may
joyn
in
consort
with
the
morning
star
,
and
bear
a
part
in
the
Chorus
with
the
Angels
of
light
,
to
sing
Alleluiah
to
the
great
Father
of
men
and
Angels
.
But
was
it
not
a
huge
chain
of
mercies
that
we
were
not
strangled
in
the
regions
of
our
own
naturall
impurities
,
but
were
sustained
by
the
breath
of
God
,
from
perishing
in
the
womb
,
where
God
formed
us
in
secreto
terrae
,
told
our
bones
,
and
kept
the
order
of
nature
,
and
the
miracles
of
creation
;
and
we
lived
upon
that
which
in
the
next
minute
after
we
were
born
would
strangle
us
if
it
were
not
removed
:
but
then
God
took
care
of
us
,
and
his
hands
of
providence
clothed
us
and
fed
us
.
But
why
do
I
reckon
the
mercies
of
production
which
in
every
minute
of
our
being
are
alike
and
continued
,
and
are
miracles
in
all
senses
but
that
they
are
common
and
usuall
?
I
onely
desire
you
to
remember
,
that
God
made
all
the
works
of
his
hands
to
serve
him
;
and
indeed
this
mercy
of
creating
us
such
as
we
are
,
was
not
to
lead
us
to
repentance
,
but
was
a
designe
of
innocence
:
he
intended
we
should
serve
him
as
the
Sun
and
the
Moon
do
;
as
fire
and
water
do
:
never
to
prevaricate
the
laws
he
fixed
to
us
,
that
we
might
have
needed
no
repentance
.
But
since
we
did
degenerate
,
and
being
by
God
made
better
and
more
noble
creatures
then
all
the
inhabitants
of
the
air
,
the
water
and
the
earth
besides
,
we
made
our selves
baser
and
more
ignoble
then
any
:
For
no
dog
,
crocodile
,
or
swine
was
ever
Gods
enemy
,
as
we
made
our selves
:
yet
then
from
thence
forward
,
God
began
his
work
of
leading
us
to
repentance
,
by
the
riches
of
his
goodnesse
.
He
causeth
us
to
be
born
of
Christian
parents
,
under
whom
we
were
taught
the
mysteriousnesse
of
its
goodnesse
and
designes
,
for
the
redemption
of
man
:
And
by
the
designe
of
which
religion
repentance
was
taught
to
mankind
,
and
an
excellent
law
given
for
distinction
of
good
and
evil
;
and
this
is
a
blessing
which
though
possibly
we
do
not
often
put
into
our
eucharisticall
Letanies
to
give
God
thanks
for
,
yet
if
we
sadly
consider
,
what
had
become
of
us
,
if
we
had
been
born
under
the
dominion
of
a
Turkish
Lord
,
or
in
America
where
no
Christians
do
inhabite
,
where
they
worship
the
Devil
,
where
witches
are
their
priests
,
their
prophets
,
their
phisitians
,
and
their
Oracles
,
can
we
choose
but
apprehend
a
visible
notorious
necessity
of
perishing
in
those
sins
which
we
then
should
not
have
understood
by
the
glasse
of
a
divine
law
,
to
have
declined
,
nor
by
a
revelation
have
been
taught
to
repent
of
?
But
since
the
best
of
men
does
in
the
midst
of
all
the
great
advantages
of
lawes
,
and
examples
,
and
promises
,
and
threatnings
do
many
things
he
ought
to
be
ashamed
of
,
and
needs
to
repent
of
,
we
can
understand
the
riches
of
the
Divine
goodnesse
best
,
by
considering
that
the
very
designe
of
our
birth
and
education
in
the
Christian
religion
is
,
that
we
may
recover
of
,
and
cure
our
follies
by
the
antidote
of
repentance
,
which
is
preached
to
us
as
a
doctrine
,
and
propounded
as
a
favour
,
which
was
put
into
a
law
and
purchased
for
us
by
a
great
expence
,
which
God
does
not
more
command
to
us
as
a
duty
,
then
he
gives
us
a
blessing
;
For
now
that
we
shall
not
perish
for
our
first
follies
,
but
be
admitted
to
new
conditions
,
to
be
repaired
by
second
thoughts
to
have
our
infirmities
excused
,
and
our
sins
forgiven
,
our
habits
lessened
,
and
our
malice
cured
after
we
were
wounded
,
and
sick
,
and
dead
,
and
buried
,
and
in
the
possession
of
the
Devil
;
this
was
such
a
blessing
,
so
great
riches
of
the
Divine
goodnesse
,
that
as
it
was
taught
to
no
religion
but
the
Christian
,
revealed
by
no
law-giver
but
Christ
,
so
it
was
a
favour
greater
then
ever
God
gave
to
the
Angels
and
Devils
:
for
although
God
was
rich
in
the
effusion
of
his
goodnesse
towards
them
,
yet
they
were
not
admitted
to
the
condition
of
second
thoughts
;
Christ
never
shed
one
drop
of
blood
for
them
,
his
goodnesse
did
not
lead
them
to
repentance
:
but
to
us
it
was
that
he
made
this
largesse
of
his
goodnesse
;
to
us
,
to
whom
he
made
himself
a
brother
,
and
sucked
the
paps
of
our
mother
;
he
paid
the
scores
of
our
sin
,
and
shame
,
and
death
,
onely
that
we
might
be
admitted
to
repent
and
that
this
repentance
might
be
effectuall
to
the
great
purposes
of
felicity
and
salvation
:
And
if
we
would
consider
this
sadly
,
it
might
make
us
better
to
understand
our
madnesse
and
folly
in
refusing
to
repent
;
That
is
,
to
be
sorrowfull
,
and
to
leave
all
our
sins
,
and
to
make
amends
by
a
holy
life
.
For
that
we
might
be
admitted
and
suffered
to
do
so
,
God
was
fain
to
pour
forth
all
the
riches
of
his
goodnesse
:
It
cost
our
deerest
Lord
the
price
of
his
deerest
blood
,
many
a
thousand
groans
,
millions
of
prayers
and
sighes
,
and
at
this
instant
,
he
is
praying
for
our
repentance
:
nay
he
hath
prayed
for
our
repentance
these
1600.
yeers
incessantly
,
night
and
day
,
and
shall
do
so
till
doomes
day
,
[
He
sits
at
the
right
hand
of
God
making
intercession
for
us
.
]
And
that
we
may
know
what
he
prayes
for
,
he
hath
sent
us
Embassadours
to
declare
the
purpose
of
all
his
designe
,
for
Saint
Paul
saith
,
[
We
are
Embassadours
for
Christ
,
as
though
he
did
beseech
you
by
us
,
we
pray
you
in
Christs
stead
to
be
reconciled
to
God
.
]
The
purpose
of
our
Embassy
and
Ministery
,
is
a
prosecution
of
the
mercies
of
God
,
and
the
work
of
Redemption
,
and
the
intercession
and
mediation
of
Christ
:
It
is
the
work
of
atonement
and
reconciliation
that
God
designed
,
and
Christ
died
for
,
and
still
prayes
for
,
and
we
preach
for
,
and
you
all
must
labour
for
.
And
therefore
here
consider
,
if
it
be
not
infinite
impiety
to
despise
the
riches
of
such
a
goodnesse
,
which
at
so
great
a
charge
,
with
such
infinite
labour
,
and
deep
mysterious
arts
,
invites
us
to
repentance
;
that
is
,
to
such
a
thing
which
could
not
be
granted
to
us
unlesse
Christ
should
die
to
purchase
it
;
such
a
glorious
favour
,
that
is
the
issue
of
Christs
prayers
in
heaven
,
and
of
all
his
labours
,
his
sorrows
,
and
his
sufferings
on
earth
:
if
we
refuse
to
repent
now
,
we
do
not
so
much
refuse
to
do
our
own
duty
as
to
accept
of
a
reward
;
it
is
the
greatest
and
the
dearest
blessing
that
ever
God
gave
to
Men
,
that
they
may
repent
,
and
therefore
to
deny
it
,
or
to
delay
it
,
is
to
refuse
health
,
brought
us
by
the
skill
and
industry
of
the
Physitian
;
it
is
to
refuse
liberty
indulged
to
us
by
our
gracious
Lord
;
and
certainly
we
had
reason
to
take
it
very
ill
if
at
a
great
expence
we
should
purchase
a
pardon
for
a
servant
and
he
out
of
a
peevish
pride
or
negligence
shall
refuse
it
;
the
scorne
payes
it self
,
the
folly
is
its
own
scourge
and
sets
down
in
an
inglorious
ruine
.
After
the
enumeration
of
these
glories
,
these
prodigies
of
mercies
&
loving
kindnesses
,
of
Christs
dying
for
us
,
and
interceding
for
us
and
merely
that
we
may
repent
,
and
be
saved
;
I
shall
lesse
need
to
instance
those
other
particularities
wherby
God
continues
,
as
by
so
many
arguments
of
kindnesse
to
sweeten
our
natures
and
make
them
malleable
to
the
precepts
of
love
and
obedience
,
the
twinne
daughters
of
holy
repentance
;
but
the
poorest
person
amongst
us
,
besides
the
blessing
and
graces
already
reckoned
hath
enough
about
him
,
and
the
accidents
of
every
day
to
shame
him
into
repentance
.
Does
not
God
send
his
angels
to
keep
thee
in
all
thy
wayes
?
are
not
they
ministring
spirits
sent
forth
to
wait
upon
thee
as
thy
guard
?
art
not
thou
kept
from
drowning
,
from
fracture
of
bones
,
from
madnesse
,
from
deformities
,
by
the
riches
of
the
divine
goodnesse
?
Tell
the
joynts
of
thy
body
,
dost
thou
want
a
finger
?
and
if
thou
doest
not
understand
how
great
a
blessing
that
is
,
do
but
remember
how
ill
thou
canst
spare
the
use
of
it
when
thou
hast
but
a
thorn
in
it
?
The
very
privative
blessings
,
the
blessings
of
immunity
,
safeguard
,
and
integrity
,
which
we
all
enjoy
deserve
a
thanks
giving
of
a
whole
life
.
If
God
should
send
a
cancer
upon
thy
face
or
a
wolf
into
thy
brest
,
if
he
should
spread
a
crust
of
leprosie
upon
thy
skin
,
what
wouldest
thou
give
to
be
but
as
now
thou
art
it
wouldest
thou
not
repent
of
thy
sins
upon
that
condition
?
which
is
the
greater
blessing
to
be
kept
from
them
,
or
to
be
cured
of
them
?
and
why
therfore
shall
not
this
greater
blessing
lead
thee
to
repentance
?
why
do
we
not
so
aptly
promise
repentance
when
we
are
sick
upon
the
condition
to
be
made
well
,
and
yet
perpetually
forget
it
when
we
are
well
?
as
if
health
never
were
a
blessing
,
but
when
we
have
it
not
;
rather
I
fear
the
reason
,
is
when
we
are
sick
we
promised
to
repent
,
because
then
we
cannot
sin
the
sins
of
our
former
life
;
but
in
health
our
appetites
return
to
their
capacity
and
in
all
the
way
we
despise
the
riches
of
the
divine
goodnesse
which
preserves
us
from
such
evils
which
would
be
full
of
horror
and
amazement
if
they
should
happen
to
us
.
Hath
God
made
any
of
you
all
chapfallen
?
are
you
affrighted
with
spectars
and
illusions
of
the
spirits
of
darknesse
?
how
many
earthquakes
have
you
been
in
?
how
many
dayes
have
any
of
you
wanted
●
read
?
how
many
nights
have
you
been
without
sleep
?
〈◊〉
any
of
you
distracted
of
your
senses
?
and
if
God
gives
you
meat
and
drink
,
health
and
sleep
,
proper
seasons
of
the
year
,
in
the
senses
and
an
useful
understanding
,
what
a
great
unworthynesse
it
is
to
be
unthankful
to
so
good
a
God
so
benigne
a
Father
,
so
gracious
a
Lord
?
All
the
evils
and
basenesse
of
the
world
can
shew
nothing
baser
and
more
unworthy
then
ingratitude
:
and
therefore
it
was
not
unreasonably
said
of
Aristottle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prosperity
makes
a
man
love
God
,
supposing
men
to
have
so
much
humanity
left
in
them
,
as
to
love
him
from
whom
they
have
received
so
many
favours
.
And
Hippocrates
said
,
that
although
poor
men
use
to
murmur
against
God
,
yet
rich
men
will
be
offering
sacrifice
to
their
Diety
whose
beneficiaries
they
are
.
Now
since
the
riches
of
the
divine
goodnesse
are
so
poured
out
upon
the
meanest
of
us
all
,
if
we
shal
refuse
to
repent
,
which
is
a
condition
so
reasonable
,
that
God
requiers
it
onely
for
our
sake
and
that
it
may
end
in
our
felicity
,
we
do
our selves
despite
to
be
unthankful
to
God
;
that
is
,
we
become
miserable
by
making
our selves
basely
criminal
.
And
if
any
man
with
whom
God
hath
used
no
other
method
but
of
his
sweetnesse
and
the
effusion
of
mercies
,
brings
no
other
fruits
but
the
apples
of
Sodom
in
return
for
all
his
culture
and
labours
;
God
wil
cut
off
that
unprofitable
branch
that
with
Sodom
it
may
suffer
the
flames
of
everlasting
burning
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
If
here
we
have
good
things
and
a
continual
shower
of
blessings
to
soften
our
stony
hearts
,
and
we
shall
remain
obdurat
against
those
sermons
of
mercy
which
God
makes
us
every
day
,
there
will
come
a
time
when
this
shall
be
upbraided
to
us
that
we
had
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
thankful
minde
,
but
made
God
to
sowe
his
seed
upon
the
sand
or
upon
the
stones
,
without
increase
or
restitution
.
It
was
a
sad
alarum
which
God
sent
to
David
by
Nathan
to
upbraid
his
ingratitude
.
I
anointed
thee
king
over
Israel
,
I
delivered
thee
out
of
the
hand
of
Saul
,
I
gave
thee
thy
masters
house
and
wives
into
thy
bosom
,
and
the
house
of
Israel
and
Judah
,
and
if
this
had
been
too
little
,
I
would
have
given
thee
such
and
such
things
,
wherefore
hast
thou
despised
the
name
of
the
Lord
?
but
how
infinitely
more
can
God
say
to
all
of
us
then
all
this
came
to
?
he
hath
anointed
us
kings
and
priests
in
the
royal
pristhood
of
Christianity
;
he
hath
given
us
his
holy
spirit
to
be
our
guide
,
his
angels
to
be
our
protectors
,
his
creatures
for
our
food
and
raiment
;
he
hath
delivered
us
from
the
hands
of
Sathan
,
hath
conquered
death
for
us
,
hath
taken
the
sting
out
and
made
it
harmlesse
and
medicinal
,
and
proclaimed
us
heires
of
heaven
,
coheires
with
the
eternal
Jesus
,
and
if
after
all
this
,
we
despise
the
commandment
of
the
Lord
,
and
defer
and
neglect
our
repentance
,
what
shame
is
great
enough
,
what
miseries
are
sharp
enough
,
what
hell
painful
enough
for
such
horrid
ingratitude
?
Saint
Lewis
the
King
having
sent
Ivo
Bishop
of
Chartres
,
on
an
embassy
,
the
Bishop
met
a
woman
on
the
way
,
grave
,
sad
,
Phantastick
&
malancholy
,
with
fire
in
one
hand
and
water
in
the
other
,
he
asked
what
those
symbols
ment
,
she
answered
my
purpose
is
with
fire
to
burn
Paradise
,
and
with
my
water
to
quench
the
flames
of
hell
,
that
men
may
serve
God
without
the
incentives
of
hope
and
fear
,
&
purely
for
the
love
of
God
.
But
this
woman
began
at
the
wrong
end
:
the
love
of
God
is
not
produced
in
us
after
we
have
contracted
evil
habits
,
til
God
with
his
fan
in
his
hand
hath
throughly
purged
the
floore
,
till
he
hath
cast
out
all
the
devils
and
swept
the
house
with
the
instrument
of
hope
and
fear
and
with
the
atchieuments
and
efficacy
of
mercies
and
judgements
.
But
then
since
God
may
truely
say
to
us
,
as
of
old
to
his
rebellious
people
.
Am
I
a
dry
tree
to
the
house
of
Israel
?
that
is
,
do
I
bring
them
no
fruit
,
do
they
serve
me
for
nought
,
and
he
expects
not
our
duty
till
first
we
feel
his
go
odnesse
,
we
are
now
infinitely
inexcusable
to
throw
away
so
great
riches
,
to
despise
such
a
goodnesse
.
However
that
we
may
see
the
greatnesse
of
this
treasure
,
of
goodnesse
God
seldom
leaves
us
thus
:
for
he
sees
[
be
it
spoken
to
the
shame
of
our
natures
,
and
the
dishonour
of
our
manners
]
he
sees
that
his
mercies
do
not
allure
us
,
do
not
make
us
thankful
;
but
(
as
the
Roman
said
)
,
felicitate
corrumpimur
,
we
become
worse
for
Gods
mercy
:
and
think
it
will
be
alwayes
holiday
,
and
are
like
the
Christal
of
Arabia
hardned
notby
cold
,
but
made
crusty
and
stubborn
by
the
warmth
of
the
divine
fire
,
by
its
refreshments
and
mercies
;
therfore
to
demonstrate
that
God
is
good
indeed
,
he
con
tinues
his
mercise
still
to
us
;
but
in
another
instance
:
he
is
merciful
to
us
in
punishing
us
,
that
by
such
instruments
we
may
be
led
to
repentance
which
will
scare
us
from
sin
;
he
delivers
us
up
to
the
paedagogy
of
the
divine
judgements
,
and
there
begins
the
second
part
of
Gods
method
intimated
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
forbearance
.
God
begins
his
cure
by
causticks
,
by
incisions
and
instruments
of
vexation
,
to
try
if
the
disease
that
will
not
yeild
to
the
allectives
of
cordials
and
perfumes
,
friction
and
baths
,
may
be
forced
out
by
deleteries
,
soarifications
,
and
more
salutary
but
least
pleasing
Physicke
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
bearance
,
it
is
called
in
the
text
,
which
signifies
laxamentum
or
inducias
,
that
is
,
when
the
decrees
of
the
divine
judgements
temporal
are
gone
out
,
either
wholly
to
suspend
the
execution
of
them
,
which
is
induciae
,
or
a
reprieve
;
or
else
when
God
hath
struck
once
or
twice
,
he
takes
on
his
hand
,
that
is
laxamentum
,
an
ease
of
remission
of
his
judgment
,
in
both
these
,
although
in
judgement
God
remembers
mercy
,
yet
we
are
under
discipline
,
we
are
brought
into
the
penitential
chamber
,
at
least
we
are
shewed
the
rod
of
God
:
and
if
like
Moses
rod
it
turnes
us
into
serpents
,
and
that
we
repent
not
but
grow
more
Devils
,
yet
,
then
it
turnes
into
a
rod
again
and
finishes
up
the
smiting
or
the
first
designed
affliction
.
But
I
consider
it
first
in
general
,
the
riches
of
the
divine
goodnesse
is
manifest
in
beginning
this
new
method
of
curing
us
,
by
severity
and
by
a
rod.
And
that
you
may
not
wonder
that
I
expound
this
forbearance
to
be
an
act
of
mercy
punishing
,
I
observe
that
besides
that
the
word
supposes
the
method
changed
,
and
it
is
a
mercy
about
judgements
,
and
their
manner
of
execution
;
it
is
also
in
the
nature
of
the
thing
,
in
the
conjunction
of
circumstances
and
the
designes
of
God
,
a
mercy
when
he
threatens
us
or
strike
us
into
repentance
.
We
think
that
the
way
of
blessings
and
prosperous
accidents
is
the
finer
way
of
securing
our
duty
,
and
that
when
our
heads
are
anointed
,
our
cups
crowned
,
and
our
tables
full
,
the
very
caresses
of
our
spirits
will
best
of
all
dance
before
the
Ark
,
and
sing
perpetual
Anthemes
to
the
honour
of
our
Benefactor
and
Patron
God
;
and
we
are
apt
to
dream
that
God
will
make
his
Saints
raigne
here
as
kings
in
a
millenary
kingdom
,
and
give
them
the
riches
and
fortunes
of
this
world
,
that
they
may
rule
over
men
and
sing
psalms
to
God
for
ever
.
But
I
remember
what
Xenophanes
saies
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
is
like
to
men
neither
in
shape
nor
in
counsel
,
he
knowes
that
his
mercies
confirm
some
,
and
encourage
,
more
but
they
convert
but
few
;
alone
they
lead
men
to
dissolution
of
manners
and
forgetfulnesse
of
God
,
rather
then
repentance
:
not
but
that
mercies
are
competent
and
apt
instruments
of
grace
,
if
we
would
;
but
because
we
are
more
dispersed
in
our
spirits
and
by
a
prosperous
accident
are
melted
into
joy
and
garishnesse
,
and
drawn
off
from
the
sobriety
of
recollection
.
Jeshurun
waxed
fat
and
kicked
.
Many
are
not
able
to
suffer
and
endure
prosperity
;
it
is
like
the
light
of
the
sun
to
a
weak
eye
,
glorious
indeed
in
it self
,
but
not
proportioned
to
such
an
instrument
.
Adam
himself
(
as
the
Rabbins
say
)
did
not
dwell
one
night
in
Paradise
,
but
was
poisoned
with
prosperity
,
with
the
beauty
of
his
fair
wife
,
and
a
beauteous
tree
:
and
Noah
and
Lot
were
both
righteous
and
examplary
,
the
one
to
Sodom
the
other
to
the
old
world
,
so
long
as
they
lived
in
a
place
in
which
they
were
obnoxious
to
the
common
suffering
:
but
as
soon
as
the
one
of
them
had
scaped
from
drowning
,
and
the
other
from
burning
and
were
put
into
security
,
they
fell
into
crimes
which
have
dishonoured
their
memories
for
above
thirty
generations
together
,
the
crimes
of
drunkennesse
and
incest
,
wealth
and
a
full
fortune
make
men
licenciously
vitious
,
tempting
a
man
with
power
to
act
all
that
he
can
desire
or
designe
vitiously
;
Indeirae
faciles
—
Namque
ut
opes
nimias
mundo
fortuna
subacto
Intulit
,
et
rebus
mores
cessere
secundis
—
Cultus
gest
are
decoros
vix
nuribus
rapuere
mares
:
totoque
accersitur
orbe
Quo
gens
quaeque
perit
.
Lucan
.
And
let
me
observe
to
you
that
though
there
are
in
the
new
Testament
many
promises
and
provisions
made
for
the
poor
in
that
very
capacity
,
they
haveing
a
title
,
to
some
certain
circumstances
and
additionals
of
grace
and
blessing
,
yet
to
rich
men
our
blessed
Saviour
was
pleased
to
make
none
at
all
,
but
to
leave
them
involved
in
general
comprehensions
and
to
have
a
title
to
the
special
promises
,
onely
by
becomming
poor
in
spirit
,
and
in
preparation
of
minde
,
though
not
in
fortune
and
possession
.
How
ever
;
it
is
hard
for
God
to
perswade
us
to
this
,
till
we
are
taught
it
by
a
sad
experience
,
that
those
prosperities
which
we
think
will
make
us
serve
God
cheerfully
,
make
us
to
serve
the
world
and
secular
ends
diligently
and
God
not
at
all
.
Repentance
is
a
duty
that
best
complies
with
affliction
,
it
is
a
symbolical
estate
,
of
the
same
complexion
and
constitution
;
half
the
work
of
repentance
is
done
by
a
sad
accident
,
our
spirits
are
made
sad
,
our
gayeties
mortified
,
our
wildnesse
corrected
,
the
water
springs
are
ready
to
run
over
:
but
if
God
should
grant
our
desires
,
and
give
to
most
men
prosperity
,
with
a
designe
to
lead
them
to
repentance
,
all
his
pompe
and
all
his
employment
,
and
all
his
affections
and
passions
,
and
all
his
circumstances
are
so
many
degrees
of
distance
from
the
conditions
and
natures
of
repentance
.
It
was
reported
by
Dio
concerning
Neros
mother
,
that
she
often
wished
that
her
Son
might
be
Emperour
,
and
wished
it
with
so
great
passion
that
upon
that
condition
she
cared
not
though
her
Son
might
kill
her
;
Her
first
wish
and
her
second
fear
were
both
granted
;
but
when
she
began
to
fear
that
her
Son
did
really
disigne
to
murder
her
,
she
used
all
the
art
and
instruments
of
diversion
that
a
witty
and
a
powerfull
a
timerous
person
,
and
a
woman
could
invent
or
apply
.
Just
so
it
is
with
us
,
so
we
might
have
our
wishes
of
prosperity
we
promise
to
undergo
all
the
severities
of
repentance
;
but
when
we
are
landed
upon
our
desire
,
then
every
degree
of
satisfaction
of
those
sensualities
is
a
temptation
against
repentance
:
for
a
man
must
have
his
affections
weaned
from
those
possessions
,
before
he
can
be
reconciled
to
the
possibilities
of
repentance
.
And
because
God
knowes
this
well
and
loves
us
better
then
we
do
our selves
,
therefore
he
sends
upon
us
the
1.
scrolls
of
vengeance
,
the
hand
writing
upon
the
wall
to
denounce
judgement
against
us
:
for
God
is
so
highly
resolved
to
bring
us
to
repentance
some
way
or
other
,
that
if
by
his
goodnesse
he
cannot
shame
us
into
it
,
he
will
try
if
by
his
judgements
he
can
scare
us
into
it
;
not
that
he
strikes
alwayes
as
soon
as
he
hath
sent
his
warrants
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
said
Philo
.
Thus
God
sent
Jonas
and
denounced
judgements
against
Niniveh
;
but
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
forbearance
of
forty
dayes
for
the
time
of
their
escape
if
they
would
repent
.
When
Noah
the
great
preacher
of
righteousnesse
,
denounced
the
flood
to
all
the
world
,
it
was
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
forbearance
of
120.
years
,
and
when
the
great
extermination
of
the
Jewish
nation
,
and
their
total
deletion
from
being
Gods
people
,
was
foretold
by
Christ
,
and
decreed
by
God
,
yet
they
had
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
forty
years
,
in
which
they
were
perpetually
called
to
repentance
.
These
were
reprieves
and
deferrings
of
the
stroke
.
But
sometimes
God
strikes
once
and
then
forbeares
,
and
such
are
all
those
sadnesses
which
are
lesse
then
death
;
every
sicknesse
,
every
losse
,
every
disgrace
,
the
death
of
friends
and
neerest
relatives
,
sudden
discontents
;
these
are
all
of
them
the
lowder
calls
of
God
to
repentance
;
but
still
,
instances
of
forbearance
.
Indeed
many
times
this
forbearance
makes
men
impudent
,
it
was
so
in
the
case
of
Pharaoh
when
God
smote
him
,
and
then
forbore
;
Pharaohs
heart
grew
callous
and
insensible
till
God
struck
again
;
and
this
was
the
meaning
of
these
words
of
God
,
I
will
harden
the
heart
of
pharaoh
,
that
is
,
I
wil
forbear
him
,
smite
him
,
and
then
take
the
blow
off
,
Sic
enim
Deus
induravit
Pharaonis
cor
,
said
Saint
Basil
.
For
as
water
taken
off
from
fire
will
sooner
congeale
and
become
icy
,
then
if
it
had
not
been
attenuated
by
the
heate
:
so
is
the
heart
of
some
men
,
when
smitten
by
God
,
it
seemes
soft
and
plyable
,
but
taken
off
from
the
fire
of
affliction
,
it
presently
becomes
horrid
,
then
stiff
and
then
hard
as
a
rock
of
Adamant
,
or
as
the
gates
of
death
and
hell
.
But
this
is
besides
the
purpose
and
intention
of
the
Divine
mercy
;
this
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
plain
contradiction
to
the
riches
of
Gods
goodnesse
;
this
is
to
be
evill
because
God
is
good
;
to
burn
with
flames
,
because
we
are
coold
with
water
;
this
is
to
put
out
the
lamps
of
heaven
,
or
(
if
we
cannot
do
it
)
to
put
our
own
eyes
out
,
least
we
should
behold
the
fair
beauty
of
the
Lord
,
and
be
enamoured
of
his
goodnesse
,
and
repent
and
live
.
O
take
heed
of
despising
this
goodnesse
;
for
this
is
one
of
Gods
latest
arts
to
save
us
;
he
hath
no
way
left
beyond
this
,
but
to
punish
us
with
a
lasting
judgement
and
a
poinant
affliction
.
In
the
tomb
of
Terentia
certain
lamps
burned
under
ground
many
ages
together
,
but
as
soon
as
ever
they
were
brought
into
the
aire
and
saw
a
bigger
light
,
they
went
out
,
never
to
be
reenkindled
:
so
long
as
we
are
in
the
retirements
of
sorrow
,
of
want
,
of
fear
,
of
sicknesse
or
of
any
sad
accident
we
are
burning
and
shining
lamps
,
but
when
God
comes
with
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
his
forbearance
and
lifts
us
up
from
the
gates
of
death
and
carries
us
abroad
into
the
open
aire
.
,
that
we
converse
with
prosperity
and
temptation
,
we
go
out
in
darknesse
:
and
we
cannot
be
preserved
in
heat
and
light
but
by
still
dwelling
in
the
regions
of
sorrow
:
And
if
such
be
our
weaknesses
,
or
our
folly
,
it
concerns
us
to
pray
against
such
deliverances
,
to
be
afraid
of
health
,
to
beg
of
God
to
continue
a
persecution
,
and
not
to
deny
us
the
mercy
of
an
affliction
.
And
do
not
we
finde
all
this
to
be
a
great
truth
in
our selves
?
are
we
so
great
strangers
to
our
own
weaknesses
and
unworthinesse
as
not
to
remember
when
God
scared
us
with
judgements
in
the
neighbourhood
,
whence
we
lived
in
a
great
plague
,
or
if
were
ever
in
a
storm
,
or
God
had
sent
a
sicknesse
upon
us
;
then
we
may
please
to
remember
that
repentance
was
our
businesse
,
that
we
designed
mountains
of
piety
,
renewed
our
holy
purposes
,
made
vows
and
solemn
sacraments
to
God
to
become
penitent
,
and
obedient
persons
;
and
we
may
also
remember
without
much
considering
,
that
assoon
as
God
began
to
forbear
us
,
we
would
no
longer
forbear
to
sin
,
but
adde
flame
to
flame
,
a
heap
of
sins
to
a
treasure
of
wrath
,
already
too
big
;
being
like
Pharaoh
or
Herod
,
or
like
the
oxe
and
mule
,
more
hardy
and
callous
for
our
stripes
;
and
melted
in
the
fire
,
and
frozen
harder
in
the
cold
,
worse
for
all
our
afflictions
,
and
the
worse
for
all
Gods
judgements
;
not
bettered
by
his
goodnesse
,
nor
mollified
by
his
threatnings
:
and
what
is
there
more
left
for
God
to
do
unto
us
?
He
that
is
not
won
by
the
sence
of
Gods
mercy
,
can
never
finde
any
thing
in
God
that
shall
convert
him
;
and
he
whom
fear
and
sense
of
pain
cannot
mend
,
can
never
finde
any
argument
from
himself
that
shall
make
him
wise
;
This
is
sad
,
that
nothing
from
without
,
and
nothing
from
within
shall
move
us
;
nothing
in
Heaven
and
nothing
in
Hell
,
neither
love
nor
fear
,
gratitude
to
God
,
nor
preservation
of
our selves
shall
make
us
to
repent
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
shall
be
his
final
sentence
:
He
shall
never
escape
that
ruine
from
which
the
greatest
art
of
God
could
nor
entice
,
nor
his
terrour
scare
him
:
he
loved
cursing
therefore
shall
it
happen
to
him
,
he
loved
not
blessing
,
therefore
shall
it
be
far
from
him
.
Let
therefore
every
one
of
us
take
the
account
of
our
lives
and
read
over
the
sermons
that
God
hath
made
us
;
besides
that
sweet
language
of
his
mercy
,
and
his
still
voice
from
Heaven
consider
what
voices
of
thunder
you
have
heard
,
and
presently
that
noise
ceased
and
God
was
heard
in
the
still
voice
again
;
What
dangers
have
any
of
you
escaped
,
were
you
ever
assaulted
by
the
rudenesse
of
an
ill
natur'd
man
?
have
you
never
had
a
dangerous
fall
,
and
escaped
it
?
did
none
of
you
ever
scape
drowning
,
and
in
a
great
danger
saw
the
forbearance
of
God
?
have
you
never
been
sick
(
as
your
feared
)
unto
death
?
or
suppose
none
of
these
things
hath
happened
,
hath
not
God
threatned
you
all
,
and
forborne
to
smite
you
?
or
smitten
you
,
and
forborne
to
kill
you
?
that
is
evident
.
But
if
you
had
been
a
Privado
,
and
of
the
Cabinet
councel
with
your
Angel
Guardian
,
that
from
him
you
might
have
known
how
many
dangers
you
have
escaped
,
how
often
you
have
been
neer
a
ruine
,
so
neer
,
that
if
you
had
seen
your
danger
with
a
sober
spirit
,
the
fear
of
it
would
have
half
killed
you
;
If
he
had
but
told
you
how
often
God
had
sent
out
his
Warrants
to
the
exterminating
Angel
,
and
our
Blessed
Saviour
by
his
intercession
hath
obtained
a
reprieve
,
that
he
might
have
the
content
of
rejoycing
at
thy
conversion
and
repentance
;
If
you
had
known
from
him
the
secrets
of
that
providence
which
governs
us
in
secret
,
and
how
many
thousand
times
the
Devil
would
have
done
thee
hurt
,
and
how
often
himself
as
a
ministring
spirit
of
Gods
goodnesse
and
forbearance
,
did
interpose
and
abate
,
or
divert
a
mischief
,
which
was
falling
on
thy
head
,
it
must
needs
cover
thy
head
with
a
cloud
of
shame
and
blushing
at
that
ingratitude
,
and
that
folly
,
that
neither
will
give
God
thanks
,
nor
secure
thy
own
well
being
.
Hadst
thou
never
any
dangerous
fall
in
thy
intemperance
?
then
God
shewed
thee
thy
danger
,
and
that
he
was
angry
at
thy
sin
,
but
yet
did
so
pity
thy
person
,
that
he
would
forbear
thee
a
little
longer
,
else
that
fall
had
been
into
thy
grave
.
When
thy
gluttony
gave
thee
a
surfet
,
and
God
gave
thee
a
remedy
,
his
meaning
then
was
,
that
thy
gluttony
rather
should
be
cured
then
thy
surfet
;
that
repentance
should
have
been
thy
remedy
,
and
abstinence
and
fasting
should
be
thy
cure
:
Did
ever
thy
proud
or
revengefull
spirit
engage
thee
upon
a
Duell
,
or
a
vexatious
Law-suit
,
and
God
brought
thee
off
with
life
or
peace
?
his
purpose
then
was
,
that
his
mercy
should
teach
thee
charity
:
and
he
that
cannot
read
the
purposes
of
God
written
with
the
finger
of
judgement
(
for
as
yet
his
whole
hand
is
not
laid
on
)
either
is
consigned
to
eternall
ruine
,
because
God
will
no
more
endeavour
his
cure
,
or
if
his
mercy
still
continues
and
goes
on
in
long-suffering
,
it
shall
be
by
such
vexatious
instruments
,
such
causticks
,
and
corrosives
,
such
tormenting
and
desperate
medicaments
,
such
which
in
the
very
cure
will
soundly
punish
thy
folly
and
ingratitude
.
For
deceive
not
your selves
,
Gods
mercy
cannot
be
made
a
patron
for
any
mans
impiety
:
the
purpose
of
it
is
to
bring
us
to
repentance
,
and
God
will
do
it
by
the
mercies
of
his
mercies
,
or
by
the
mercies
of
his
judgements
:
he
will
either
break
our
hearts
into
a
thousand
fragments
of
contrition
,
or
break
our
bones
in
the
ruines
of
the
grave
and
hell
:
And
since
God
rejoyce
in
his
mercy
above
all
his
works
,
he
will
be
most
impatient
that
we
shall
despise
that
,
in
which
he
most
delights
,
and
in
which
we
have
the
greatest
reason
to
delight
,
the
riches
of
that
goodnesse
which
is
essentiall
,
and
part
of
his
glory
,
and
is
communicated
to
us
,
to
bring
us
to
repentance
,
that
we
may
partake
of
that
goodnesse
,
and
behold
that
glory
.
Sermon
.
XIII
.
The
mercies
of
the
Divine
Judgements
.
Part
II.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
long-suffering
;
in
this
one
word
are
contained
all
the
treasures
of
the
Divine
goodnesse
:
here
is
the
length
and
extension
of
his
mercy
,
pertrahit
spiritum
super
nos
Dominus
,
so
the
Syrian
Interpreter
reads
,
Luk
18.
7.
God
holds
his
breath
:
He
retains
his
anger
within
him
,
lest
it
should
come
forth
and
blast
us
:
and
here
is
also
much
of
the
Divine
justice
:
For
although
God
suffers
long
yet
he
does
not
let
us
alone
:
he
forbears
to
destroy
us
,
but
not
to
punish
us
;
and
in
both
,
he
by
many
accidents
gives
probation
of
his
power
;
according
to
the
prayer
of
the
Wise
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Thou
art
mercifull
towards
us
all
because
thou
canst
do
all
Wisd.
11.
24.
things
,
and
thou
passedst
by
the
sins
of
men
that
they
may
repent
.
And
that
,
God
shall
support
our
spirit
,
and
preserve
our
patience
,
and
nourish
our
hope
,
and
correct
our
stubbornnesse
,
and
mortifie
our
pride
and
bring
us
to
him
whether
we
will
or
no
,
by
such
gracious
violences
,
and
mercifull
judgements
which
he
uses
towards
us
as
his
last
remedies
,
is
not
onely
the
demonstration
of
a
mighty
mercy
,
but
of
an
almighty
power
:
So
hard
a
thing
it
is
to
make
us
leave
our
follies
and
become
wise
,
that
were
not
the
mercies
of
God
an
effective
pity
,
and
clothed
in
all
the
way
of
its
progresse
with
mightinesse
and
power
,
every
sinner
should
perish
irrevocably
.
But
this
is
the
fiery
triall
,
the
last
purgatory
fire
,
which
God
uses
to
burn
the
thistles
,
and
purifie
the
drosse
:
When
the
gentle
influence
of
a
Sun-beam
will
not
wither
them
,
nor
the
weeding
hook
of
a
short
affliction
cut
them
out
;
then
God
comes
with
site
to
burn
us
:
with
the
ax
laid
to
the
root
of
the
tree
:
but
then
observe
,
that
when
we
are
under
this
state
of
cure
,
we
are
so
neer
destruction
that
the
same
instrument
that
God
uses
for
remedy
to
us
,
is
also
prepared
to
destroy
us
;
the
fire
is
as
apt
to
burn
us
to
ashes
,
as
to
cleansing
,
when
we
are
so
overgrown
;
and
the
ax
as
instrumentall
to
cut
us
down
for
fewell
,
as
to
square
us
for
building
in
Gods
temple
:
and
therefore
when
it
comes
that
sat
,
it
will
be
hard
discerning
what
the
purpose
of
the
ax
is
;
and
whether
the
fire
means
to
burn
we
shall
〈…〉
it
by
the
change
wrought
upon
our selves
.
For
what
Plato
said
concerning
his
dream
of
Purgatory
is
true
here
:
Quicunque
non
purgatus
migrat
ad
inferos
,
jacebit
in
luto
:
quicunque
verò
mitratus
illuc
accesserit
,
habitabit
cum
Deis
:
He
that
dies
in
his
impurities
shall
lie
in
it
for
ever
,
but
he
that
descends
to
his
grave
purged
and
mitred
,
that
is
,
having
quitted
his
vices
,
&
superinduens
justitiam
,
being
clothed
with
righteousnesse
,
shall
dwell
in
light
and
immortality
.
It
is
sad
that
we
put
God
to
such
extremities
,
and
as
it
happens
in
long
diseases
,
those
which
Physitians
use
for
the
last
remedies
seldom
prevail
;
and
when
consumptive
persons
come
to
have
their
heads
shaven
,
they
do
not
often
escape
:
So
it
is
when
we
put
God
to
his
last
remedies
;
God
indeed
hath
the
glory
of
his
patience
,
and
his
long-suffering
,
but
we
seldom
have
the
benefit
and
the
use
of
it
.
For
if
when
our
sin
was
young
,
and
our
strength
more
active
,
and
our
habits
lesse
,
and
vertue
not
so
much
a
stranger
to
us
,
we
suffered
sin
to
prevail
upon
us
,
to
grow
stronger
then
the
ruins
of
our
spirit
,
and
to
lesson
us
into
the
state
of
sicknesse
and
disability
,
in
the
midst
of
all
those
remedies
which
God
used
to
our
beginning
diseases
:
much
more
desperate
is
our
recovery
,
when
our
disease
is
stronger
and
our
faculties
weaker
,
when
our
sins
raigne
in
us
,
and
our
thoughts
of
vertue
are
not
alive
.
How
ever
,
although
I
say
this
,
and
it
is
highly
considerable
,
to
the
purpose
that
we
never
suffered
things
to
come
to
this
extremity
,
yet
if
it
be
upon
us
,
we
must
do
as
well
as
we
can
:
But
then
we
are
to
look
upon
it
as
a
designe
of
Gods
last
mercy
,
beyond
which
if
we
protract
our
repentance
,
our
condition
is
desperately
miserable
.
The
whole
state
of
which
mercy
we
understand
by
the
parable
of
the
King
reckoning
with
his
servants
that
were
in
arrears
to
him
:
One
was
brought
to
him
,
which
owed
him
ten
thousand
talents
:
but
for
as
much
as
he
had
not
to
pay
,
his
Lord
commanded
him
to
be
sold
,
and
his
wife
and
children
,
and
all
that
he
had
,
and
payment
to
be
made
:
The
man
you
see
was
under
the
arrest
;
the
sentence
was
passed
upon
him
,
he
was
a
condemned
man
;
but
before
the
execution
of
it
,
he
fell
down
and
worshipped
and
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
suffer
me
longer
a
while
;
have
patience
with
me
and
I
will
pay
thee
all
.
This
tells
its
meaning
:
this
is
a
long-sufferance
,
by
being
a
forbearance
onely
of
execution
of
the
last
sentence
;
a
putting
off
damnation
upon
a
longer
triall
of
our
emendation
;
but
in
the
mean
time
it
implies
no
other
ease
,
but
that
together
with
his
long-sufferance
God
may
use
all
other
severities
and
scourges
to
break
our
untamed
spirits
,
and
to
soften
them
with
hammers
;
f●●
death
be
put
off
,
no
matter
else
what
hardship
and
loads
of
suff●●●●ce
we
have
.
Hic
ure
,
hic
seca
,
ut
in
aeternum
parcas
,
so
Saint
Austin
prayed
,
Here
O
Lord
cut
me
,
here
burn
me
,
spare
me
not
now
,
that
thou
mayest
spare
me
for
ever
:
And
it
is
just
like
the
mercy
used
to
a
mad
man
,
when
he
is
kept
in
a
dark
room
and
tamed
with
whips
,
it
is
a
cruel
mercy
,
but
such
as
his
condition
requires
,
he
can
receive
no
other
mercy
,
all
things
else
were
cruelly
unmercifull
.
I
remember
what
Bion
observed
wittily
of
the
punishment
inflicted
upon
the
daughters
of
Danaeus
,
whom
the
old
Poets
fained
to
be
condemned
in
hell
to
fill
a
bottomlesse
tub
with
water
,
and
to
increase
the
pain
(
as
they
fancied
)
this
water
they
were
to
carry
in
sieves
,
and
never
to
leave
work
till
the
tub
were
full
;
It
is
well
(
sayes
he
)
since
their
labour
must
be
eternall
,
that
it
is
so
gentle
,
for
it
were
more
pains
to
carry
their
water
in
whole
vessels
,
and
a
sad
burden
to
go
loaden
to
a
leaking
tub
with
unfruitfull
labours
:
Just
so
is
the
condition
of
these
persons
upon
whom
a
wrath
is
gone
out
;
it
is
a
sad
sentence
,
but
acted
with
a
gentle
instrument
;
and
since
they
are
condemned
to
pay
the
scores
of
their
sins
with
the
sufferance
of
a
load
of
judgements
,
it
is
well
they
are
such
as
will
run
quite
thorough
them
,
and
not
stick
upon
them
to
eternity
.
Omnes
enim
poenae
non
exterminantes
sunt
medicinales
:
All
punishments
whatsoever
which
do
not
destroy
us
,
are
intended
to
save
us
;
they
are
lancets
which
make
a
wound
but
to
let
forth
the
venome
of
our
ulcers
;
when
God
slue
twenty
three
thousand
of
the
Assyrians
for
their
fornication
that
was
a
finall
justice
upon
their
persons
,
and
consigned
them
to
a
sad
eternity
:
for
beyond
such
an
infliction
there
was
no
remedy
.
But
when
God
sent
lions
to
the
Assyrian
inhabitants
of
Samaria
,
and
the
judgements
drave
them
to
inquire
after
the
manner
of
the
God
of
the
land
,
and
they
sent
for
Priests
from
Jerusalem
to
teach
them
how
to
worship
the
God
of
Israel
,
that
was
a
mercy
and
a
judgement
too
:
the
long
forbearance
of
God
who
destroyed
not
at
all
the
inhabitants
,
lead
the
rest
into
repentance
.
1.
And
I
must
make
this
observation
to
you
;
That
when
things
come
to
this
passe
that
God
is
forced
to
the
last
remedies
of
judgements
,
this
long-sufferance
will
little
or
nothing
concern
particular
persons
,
but
nations
and
communities
of
men
:
for
those
who
are
smitten
with
judgement
if
God
takes
his
hands
off
again
and
so
opens
a
way
for
their
repentance
by
prolonging
their
time
;
that
comes
under
the
second
part
of
Gods
method
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
forbearance
;
but
if
he
smites
single
persons
with
a
finall
judgement
,
that
is
,
a
long-suffering
not
of
him
,
but
towards
others
:
and
God
hath
destroyed
my
neighbour
to
make
me
repent
,
my
neighbours
time
being
expired
and
the
date
of
his
possibility
determined
.
For
a
mans
death-bed
is
but
an
ill
station
for
a
penitent
,
and
a
〈…〉
judgement
is
no
good
monitor
to
him
,
to
whom
it
is
a
s●●ere
executioner
.
They
that
perished
in
the
gain-saying
of
Corah
were
out
of
the
conditions
of
repentance
;
but
the
people
that
were
affrighted
with
the
neighbourhood
of
the
judgement
and
the
expresses
of
Gods
anger
manifested
in
such
visible
remonstrances
,
they
were
the
men
called
unto
repentance
.
But
concerning
whole
nations
,
or
communities
of
men
this
long-sufferance
is
a
Sermon
of
repentance
;
loud
,
clamorous
,
and
highly
argumentative
.
When
God
suffered
the
mutinies
,
the
affronts
,
the
base
:
nesse
,
and
ingratitude
,
the
follies
,
and
relapses
of
the
children
of
Israel
,
who
murmured
against
God
ten
times
in
the
wildernesse
,
God
sent
evil
angels
among
them
,
and
fiery
serpents
,
and
pestilence
,
and
fire
from
heaven
,
and
prodigies
from
the
earth
,
and
a
prevailing
sword
of
the
enemies
,
and
in
all
these
accidents
,
although
some
innocent
persons
felt
the
contingencies
and
variety
of
mortality
,
yet
those
wicked
persons
who
fell
by
the
designe
of
Gods
anger
,
were
made
examples
unto
others
and
instances
of
Gods
forbearance
to
the
Nation
:
and
yet
this
forbearance
was
such
that
although
God
preserved
the
Nation
in
being
and
in
title
to
the
first
promises
,
yet
all
the
particular
persons
that
came
from
Egypt
died
in
the
wildernesse
,
two
onely
excepted
.
2.
And
I
desire
you
to
observe
this
,
that
you
may
truly
estimate
the
arts
of
the
Divine
justice
and
mercy
:
For
all
the
world
being
one
continuall
and
intire
argument
of
the
Divine
mercy
,
we
are
apt
to
abuse
that
mercy
to
vain
confidences
and
presumption
;
First
,
mistaking
the
end
,
as
if
Gods
mercy
would
be
indulgent
to
our
sin
,
to
which
it
is
the
greatest
enemy
in
the
world
,
for
it
is
a
certain
truth
that
the
mercy
of
God
is
as
great
an
enemy
to
sin
as
his
justice
is
,
and
as
Gods
justice
is
made
the
hand-maid
of
his
mercy
to
cure
sin
,
so
it
is
the
servant
also
and
the
instrument
to
avenge
our
despight
and
contempt
of
mercy
;
and
in
all
the
way
where
a
difference
can
be
there
,
justice
is
the
lesse
principall
.
And
it
were
a
great
signe
of
folly
and
a
huge
mistake
to
think
our
Lord
and
friends
do
us
offices
of
kindnesse
,
to
make
themselves
more
capable
of
affronts
;
and
that
our
fathers
care
over
us
,
and
provisions
for
us
can
tempt
us
to
disobey
them
:
The
very
purpose
of
all
those
emanations
is
,
that
their
love
may
return
in
duty
,
and
their
providence
be
the
parent
of
our
prudence
,
and
their
care
be
crowned
with
our
piety
,
and
then
we
shall
all
be
crowned
,
and
shall
return
like
the
yeer
,
the
ends
into
its
own
circle
;
and
the
fathers
and
the
children
,
the
benefactours
and
the
beneficiary
shall
knit
the
wreath
and
binde
each
other
in
the
eternall
inclosures
and
circlings
of
immortality
,
*
but
besides
the
men
who
presume
to
sin
because
of
Gods
mercy
,
do
mistake
the
very
end
and
designe
of
Gods
mercy
,
they
also
mistake
the
Oeconomy
of
it
,
and
the
manner
of
its
ministration
.
3
For
if
God
suffers
men
to
go
on
in
sins
and
punishes
them
not
,
it
is
not
a
mercy
,
it
is
not
a
forbearance
;
it
is
a
hardning
them
,
a
consigning
them
to
ruine
,
and
reprobation
;
and
themselves
give
the
best
argument
to
prove
it
;
for
they
continue
in
their
sin
,
they
multiply
their
iniquity
,
and
every
day
grow
more
enemy
to
God
,
and
that
is
no
mercy
that
increases
their
hostility
and
enmity
with
God
.
A
prosperous
iniquity
,
is
the
most
unprosperous
condition
in
the
whole
world
;
when
he
slew
them
,
that
sought
him
,
and
turned
them
early
and
enquired
after
God
:
but
as
long
as
they
prevailed
upon
their
enemies
then
they
forgat
that
God
was
their
strength
and
the
high
God
was
their
redeemer
.
It
was
well
observed
by
the
Persian
Embassadour
of
old
,
when
he
was
telling
the
King
a
sad
story
of
the
overthrow
of
all
his
army
by
the
Athenians
;
he
addes
this
of
his
own
;
that
the
day
before
the
fight
,
the
young
Persian
gallants
being
confident
they
should
destroy
their
enemies
,
were
drinking
drunk
,
and
railing
at
the
timerousnesse
and
fears
of
religion
,
and
against
all
their
Gods
,
saying
,
there
were
no
such
things
,
and
that
all
things
came
by
chance
,
&
industry
,
nothing
by
the
providence
of
the
supreme
power
.
But
the
next
day
when
they
had
fought
unprosperously
and
flying
from
their
enemies
,
who
were
eager
in
their
pursuit
,
they
came
to
the
river
strymon
,
which
was
so
frozen
,
that
their
boats
could
not
lanch
,
and
yet
it
began
to
thaw
,
so
that
they
feared
the
ice
would
not
bear
them
.
Then
you
should
see
the
bold
gallants
that
the
day
before
said
there
was
no
God
,
most
timorously
and
superstitiously
fall
upon
their
faces
and
begged
of
God
that
the
river
strymon
might
bear
them
over
from
their
enemies
.
What
wisdom
and
Philosophy
and
perpetual
experience
,
and
revelation
and
promises
and
blessings
cannot
do
,
a
mighty
fear
can
;
it
can
allay
the
confidences
of
a
bold
lust
,
and
an
imperious
sin
,
and
soften
our
spirit
into
the
lownesse
of
a
Childe
,
our
revenge
into
the
charity
of
prayers
,
our
impudence
into
the
blushings
of
a
chidden
girle
;
and
therefore
God
hath
taken
a
course
proportionable
:
for
he
is
not
so
unmercifully
merciful
,
as
to
give
milk
to
an
infirm
lust
,
and
hatch
the
egge
to
the
bignesse
of
a
cocatrice
:
and
therefore
observe
how
it
is
,
that
Gods
mercy
prevailes
over
all
his
works
;
it
is
even
then
when
nothing
can
be
discerned
,
but
his
judgements
.
For
as
when
a
famin
had
been
in
Israel
in
the
dayes
of
Ahab
for
three
years
and
a
half
,
when
the
angry
prophet
Elijah
met
the
King
and
presently
a
great
winde
arose
,
and
the
dust
blew
into
the
eyes
of
them
that
walked
abroad
,
and
the
face
of
the
heavens
was
black
and
all
tempest
,
yet
then
the
prophet
was
the
most
gentle
,
and
God
began
to
forgive
,
and
the
heavens
were
more
beautiful
,
then
when
the
Sun
puts
on
the
brightest
ornaments
of
a
bridegrome
going
from
his
chambers
of
the
east
:
so
it
is
in
the
Oeconomy
of
the
divine
mercy
;
when
God
makes
our
faces
black
and
the
windes
blow
so
loud
till
the
cordage
cracks
,
and
our
gay
fortunes
split
,
and
our
houses
are
dressed
with
Cypresse
and
yew
,
and
the
mourners
go
about
the
streets
,
this
is
nothing
but
the
pompa
misericordiae
,
this
is
the
funeral
of
our
sins
,
dressed
indeed
with
emblems
of
mourning
,
and
proclaimed
with
sad
accents
of
death
,
but
the
sight
is
refreshing
,
as
the
beauties
of
the
field
,
which
God
hath
blessed
,
and
the
founds
are
healthful
as
the
noise
of
a
physitian
.
This
is
that
riddle
spoken
of
in
the
psalme
,
Calix
in
manu
Psal.
94.
9.
Dom.
vini
meri
plenus
misto
;
the
pure
impure
,
the
mingled
unmingled
cup
;
for
it
is
a
cup
in
which
God
hath
poured
much
of
his
severity
and
anger
,
and
yet
it
is
pure
and
unmingled
;
for
it
is
all
mercy
:
and
so
the
riddle
is
resolved
,
and
our
cup
is
full
and
made
more
wholsome
lymphatum
crescit
,
dulcescit
,
laedere
nescit
,
it
is
some
justice
and
yet
it
is
all
mercy
;
the
very
justice
of
God
being
an
act
of
mercy
,
a
forbearance
of
the
man
,
or
the
nation
,
and
the
punishing
the
sin
.
Thus
it
was
in
the
case
of
the
children
of
Israel
,
when
they
ran
after
the
bleating
of
the
idolatrous
calves
,
Moses
prayed
passionately
and
God
heard
his
prayer
,
and
forgave
their
sin
upon
them
.
And
this
was
Davids
observation
of
the
manner
of
Gods
mercy
to
them
;
Psal.
98.
8.
Thou
wast
a
God
and
forgavest
them
,
though
thou
tookest
veangeance
of
their
inventions
:
for
Gods
mercy
is
given
to
us
by
parts
;
and
to
certain
purposes
;
sometimes
God
onely
so
forgives
us
,
that
he
does
not
cut
us
off
in
the
sin
,
but
yet
layes
on
a
heavy
load
of
judgements
:
so
he
did
to
his
people
,
when
he
sent
them
to
schoole
under
the
discipline
of
70
years
captivity
;
somtimes
he
makes
a
judgement
lesse
and
forgives
in
respect
of
the
degree
of
the
infliction
;
he
strikes
more
gently
;
and
whereas
God
had
designed
it
may
be
the
death
of
thy self
or
thy
neerest
relative
he
is
content
to
take
the
life
of
a
childe
,
and
so
he
did
to
David
when
he
forbore
him
.
the
Lord
hath
taken
away
thy
sin
,
thou
shalt
not
die
,
neverthelesse
the
childe
that
is
born
unto
thee
that
shall
die
:
sometimes
he
puts
the
evil
off
to
a
further
day
,
as
he
did
in
the
case
of
Ahab
,
and
Hezekiah
:
to
the
first
he
brought
the
evil
upon
his
house
,
and
to
the
second
he
brought
the
evil
upon
his
kingdom
,
in
his
sons
dayes
;
God
forgiving
onely
so
as
to
respite
the
evil
,
that
they
should
have
peace
in
their
own
dayes
.
And
thus
when
we
have
committed
a
sin
,
against
God
,
which
hath
highly
provoked
him
to
anger
,
even
upon
our
repentance
we
are
not
sure
to
be
forgiven
,
so
as
we
understand
forgivenes
;
that
is
,
to
hear
no
more
of
it
,
never
to
be
called
to
an
account
;
but
we
are
happy
,
if
God
so
forgives
us
,
as
not
to
throw
us
into
the
insufferable
flames
of
hell
,
though
he
smite
us
still
we
groan
for
our
misery
till
we
chatter
like
a
swallow
(
as
Davide
expression
is
)
and
though
David
was
an
excellent
penitent
,
yet
after
he
had
lost
the
childe
begotten
of
Bathsheba
,
and
God
had
told
him
he
had
forgiven
him
,
yet
he
raised
up
his
darling
son
against
him
,
and
forced
him
to
an
inglorious
flight
,
and
his
son
lay
with
his
Fathers
concubins
in
the
face
of
all
Israel
:
so
that
when
we
are
forgiven
,
yet
it
is
ten
to
one
,
but
GOD
will
make
us
to
smart
and
roar
for
our
sinnes
,
for
the
very
disquietnesse
of
our
souls
.
For
if
we
sin
and
ask
God
forgivenesse
and
then
are
quiet
,
we
feele
so
little
inconvenience
in
the
trade
that
we
may
more
easily
be
tempted
to
make
a
trade
of
it
indeed
.
I
wish
to
God
that
for
every
sin
we
have
committed
,
we
should
heartily
cry
God
mercy
and
leave
it
,
and
judge
our selves
for
it
to
prevent
Gods
anger
,
but
when
we
have
done
all
that
we
commonly
call
repentance
,
and
when
possibly
God
hath
forgiven
us
to
some
purposes
,
yet
it
may
be
he
punishes
our
sin
when
we
least
think
of
it
;
that
sin
which
we
have
long
since
forgotten
.
It
may
be
for
the
lust
of
thy
youth
thou
had
a
healthlesse
old
age
;
an
old
religious
person
long
agoe
complained
,
it
was
his
case
.
Quos
nimis
effraenes
habui
,
nunc
vapulo
renes
:
Sic
luitur
juvellis
culpa
dolore
senis
.
It
may
be
thy
sore
eyes
are
the
punishment
of
thy
intemperance
seven
years
ago
,
or
God
cuts
thy
dayes
shorter
and
thou
shalt
die
in
a
florid
age
,
or
he
raises
up
afflictions
to
thee
in
thine
own
house
,
in
thine
own
bowels
,
or
hath
sent
a
gangren
into
thy
estate
,
or
with
any
arrow
out
of
his
quiver
he
can
wound
thee
,
and
the
arrow
shall
stick
fast
in
thy
flesh
,
although
God
hath
forgiven
thy
sin
to
many
purposes
.
Our
blessed
Saviour
was
heard
in
all
that
he
prayed
for
(
said
the
Apostle
)
and
he
prayed
for
the
Jews
,
that
crucified
him
:
Father
forgive
them
for
they
know
not
what
they
do
,
and
God
did
forgive
that
great
sin
,
but
how
far
?
whereas
it
was
just
in
God
to
deprive
them
of
all
possibility
of
receiving
benefit
from
the
death
of
Christ
,
yet
God
admitted
them
to
it
,
he
gave
them
time
and
possibilities
,
and
helps
,
and
great
advantages
to
bring
them
to
repentance
;
he
did
not
presently
shut
them
up
,
in
his
final
and
eternal
anger
:
and
yet
he
had
finally
resolved
to
destroy
their
city
and
nation
and
did
so
,
but
forbore
them
forty
years
,
&
gave
them
al
the
helps
of
miracles
and
sermons
apostolical
to
shame
them
,
and
force
them
into
sorrow
for
their
fault
.
And
before
any
man
can
repent
God
hath
forgiven
the
man
in
one
degree
of
forgivenesse
;
for
he
hath
given
him
grace
of
repentance
and
taken
from
him
that
final
anger
of
the
spirit
of
reprobation
;
and
when
a
man
hath
repented
,
no
man
can
say
that
God
hath
forgiven
him
to
all
purposes
,
but
he
hath
reserves
of
anger
to
punish
the
sin
,
to
make
the
man
affraid
to
sin
any
more
,
and
to
represent
that
when
any
man
hath
sinned
what
ever
he
does
afterwards
he
shall
be
miserable
as
long
as
he
lives
,
vexed
with
its
adherencies
and
its
neighbour-hood
,
and
evil
consequence
.
For
as
no
man
that
hath
sinned
,
can
during
his
life
ever
returne
to
an
integral
and
perfect
innocence
:
so
neither
shall
he
be
restored
to
a
perfect
peace
,
but
must
alwayes
watch
and
strive
against
his
sinne
,
and
alwayes
mourn
and
pray
for
its
pardon
,
and
alwayes
finde
cause
to
hate
it
by
knowing
himself
to
be
for
ever
in
danger
of
enduring
some
grievous
calamity
,
even
for
those
sinnes
for
which
he
hath
truely
repented
him
,
for
which
God
hath
in
many
gracious
degrees
passed
his
pardon
;
this
is
the
manner
of
the
dispensation
of
the
divine
mercy
in
respect
of
particular
persons
,
and
nations
too
.
But
sometimes
we
finde
a
severer
judgement
happening
upon
a
people
,
and
yet
in
that
sad
story
,
Gods
mercy
sings
the
triumph
which
although
it
be
much
to
Gods
glory
,
yet
it
is
a
sad
story
to
sinning
people
.
600000.
fighting
men
besides
women
and
children
,
and
decrepit
persons
,
came
out
of
Egypt
and
God
destroyed
them
all
in
the
wildernesse
except
Caleb
and
Joshuah
,
and
there
it
was
that
Gods
mercy
prevailed
over
his
justice
,
that
he
did
not
destroy
the
nation
;
but
still
preserved
a
succession
to
Jacob
,
to
possesse
the
promise
.
God
drowned
all
the
world
except
eight
persons
his
mercy
there
also
prevailed
over
his
justice
,
that
he
preserved
a
remnant
to
mankinde
;
his
justice
devoured
all
the
world
,
and
his
mercy
which
preserved
but
eight
,
had
the
honour
of
the
prevailing
attribute
.
God
destroyed
Sodom
,
and
the
five
cities
of
the
plain
,
and
rescued
but
four
from
the
flames
of
that
sad
burning
,
and
of
the
four
lost
one
in
the
flight
and
yet
his
mercy
prevailed
over
his
justice
,
because
he
did
not
destroy
all
.
And
in
these
senses
we
are
to
understand
the
excellency
of
the
divine
mercy
even
when
he
smites
,
when
he
rebukes
us
for
sin
,
when
he
makes
our
beauty
to
fail
and
our
flesh
to
consume
away
like
a
moth
fretting
a
garment
,
yet
then
his
mercy
is
the
prevailing
ingredient
.
If
his
judgements
be
but
fines
set
upon
our
heads
accord-to
the
mercy
of
our
old
lawes
,
Salvo
contenemento
,
so
as
to
preserve
our
estates
,
to
continue
our
hopes
and
possibilities
of
heaven
;
and
all
the
other
judgements
can
be
nothing
but
mercies
,
excellent
instruments
of
grace
arts
to
make
us
sober
and
wise
,
to
take
off
from
our
vanity
to
restrain
our
wildnesses
,
which
if
they
were
left
unbridled
would
set
all
the
world
on
fire
,
Gods
judgements
ars
like
the
censures
of
the
Church
in
which
a
sinner
is
delivered
over
to
Satan
to
be
buffetted
that
the
spirit
may
be
saved
;
the
result
of
all
this
,
is
,
that
Gods
mercies
are
not
,
ought
not
,
cannot
be
,
instruments
of
confidence
to
sin
,
because
the
very
purpose
of
his
mercy
is
to
the
contrary
,
and
the
very
manner
of
his
Oeconomy
and
dispensation
is
such
that
Gods
mercy
goes
along
in
complection
and
conjunction
with
his
judgements
;
the
riches
of
his
forbearance
is
this
,
that
he
forbears
to
throw
us
into
hell
,
and
sends
the
mercies
of
his
rod
to
chide
us
unto
repentance
,
and
the
mercies
of
his
rod
to
punish
us
for
having
sinned
,
and
that
when
we
have
sinned
we
may
never
think
our selves
secured
,
nor
ever
be
reconciled
to
such
dangers
and
deadly
poisons
.
This
,
this
is
the
manner
of
the
divine
mercy
.
Go
now
fond
man
,
and
because
God
is
merciful
presume
to
sin
,
as
heaving
grounds
to
hope
that
thou
mayest
sin
and
be
safe
all
the
way
.
If
this
hope
(
shall
I
call
it
)
or
sordid
flattery
could
be
reasonable
,
then
the
mercies
of
God
would
not
leade
us
to
repentance
;
so
unworthy
are
we
in
the
sense
and
largenesse
of
a
wide
fortune
and
pleasant
accident
.
For
impunity
was
never
a
good
argument
to
make
men
to
obey
laws
,
quotusquisque
reperitur
qui
impunitate
proposita
abstinere
possit
injurijs
?
Impunitas
est
maxima
peccandi
illecebra
said
Cicero
,
and
therefore
the
wisdom
of
God
hath
so
ordered
the
actions
of
the
world
that
the
most
Offic.
3
,
fruitful
showres
shall
be
wrapped
up
in
a
cover
of
black
clouds
,
that
health
shall
be
conveyed
by
bitter
and
ill
tasted
drugs
,
that
the
temples
of
our
bodies
shall
be
purged
by
whips
,
and
that
the
cords
of
the
whip
shall
be
the
cords
of
love
to
draw
us
from
the
intanglings
of
vanity
and
folly
.
This
is
the
long
suffering
of
God
,
the
last
remedy
to
our
diseased
souls
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Phalaris
,
unlesse
we
be
senselesse
we
shall
be
brought
to
sober
courses
,
by
all
those
sad
accidents
and
wholsome
,
but
ill
tasting
mercies
,
which
we
feele
in
all
the
course
and
the
succession
of
the
divine
long
sufferance
.
The
use
of
all
the
premises
is
,
that
which
Saint
Paul
expresses
in
the
text
,
that
we
do
not
despise
all
this
:
and
he
onely
despises
not
,
who
serves
the
ends
of
God
in
all
these
designes
of
mercy
,
that
is
,
he
that
repents
him
of
his
sins
.
But
there
are
a
great
many
despisers
all
they
that
live
in
their
sins
,
they
that
have
more
blessings
then
they
can
reckon
houres
in
their
lives
,
that
are
courted
by
the
divine
favour
and
woed
to
salvation
,
as
if
mankinde
were
to
give
,
not
to
receive
so
great
a
blessing
,
all
they
that
answer
not
to
so
friendly
summons
,
they
are
despisers
of
Gods
mercies
:
and
although
God
overflows
with
mercies
and
does
not
often
leave
us
to
the
onely
hopes
of
being
cured
by
unctions
and
gentle
cataplasmes
,
but
proceeds
further
and
gives
us
stibium
or
prepared
steele
,
sharp
arrows
of
his
anger
,
and
the
sword
,
and
the
hand
of
sicknesse
,
yet
we
are
not
sure
of
so
much
favour
as
to
be
entertained
longer
in
Gods
hospital
,
but
may
be
thrust
forth
among
the
incurabili
.
Plutarch
reports
concerning
swine
that
then
optick
nervs
are
so
disposed
to
turne
their
eyes
downwards
that
they
cannot
look
upwards
nor
behold
the
face
of
heaven
unlesse
they
be
thrown
upon
their
backs
such
Swine
are
we
,
we
seldom
can
look
up
to
heaven
til
God
by
his
judgements
throws
us
upon
our
backs
;
till
he
humbles
us
&
softens
us
with
showers
of
our
own
blood
,
and
tears
of
sorrow
:
and
yet
God
hath
not
promised
that
he
will
do
so
much
for
us
;
but
for
ought
we
know
as
soon
as
ever
the
devil
enters
into
our
swinish
and
brutish
hearts
we
shall
run
down
the
hill
and
perish
in
the
floods
and
seas
of
intolerable
miserie
;
And
therefore
besides
that
it
is
a
huge
folly
in
us
that
we
wil
not
be
cured
with
pleasant
medicines
,
but
must
be
longing
for
colliquintida
and
for
vomits
,
for
knives
and
poniards
instead
of
the
gentle
shoures
of
the
divine
refreshments
,
besides
that
this
is
an
imprudence
and
sottishnesse
,
we
do
infinitely
put
it
to
the
venture
whether
we
shall
be
in
a
saveable
condition
or
no
,
after
the
rejection
of
the
first
state
of
mercies
.
But
however
,
then
begins
the
first
step
of
the
judgement
,
and
pungent
misery
,
we
are
perishing
people
,
or
if
not
,
yet
at
the
last
,
not
to
be
cured
without
the
abscision
of
a
member
,
without
the
cutting
of
a
hand
or
leg
;
or
the
putting
out
of
an
eye
:
we
must
be
cut
to
take
the
stone
out
of
our
hearts
,
and
that
is
a
state
of
a
very
great
infelicity
:
and
if
we
scape
the
stone
,
we
cannot
escape
the
surgeons
knife
;
if
we
scape
death
,
yet
we
have
a
sicknesse
;
and
though
that
be
a
great
mercy
in
respect
of
death
,
yet
it
is
as
great
a
misery
in
respect
of
health
:
and
that
is
the
first
punishment
for
the
despite
done
to
the
first
,
and
most
sensible
mercies
:
we
are
fallen
into
a
sicknesse
,
that
cannot
be
cured
but
by
disease
and
hardship
.
But
if
this
despite
runs
further
,
and
when
the
mercies
look
on
us
with
an
angry
countenance
,
and
that
God
gives
us
onely
the
mercy
of
a
punishment
,
if
we
despise
this
too
,
we
increase
but
our
misery
as
we
increase
our
sin
:
the
summe
of
which
is
this
,
that
if
Pharaoh
will
not
be
cured
by
one
plague
,
he
shall
have
ten
,
and
if
ten
will
not
do
it
,
the
great
and
tenth
wave
,
which
is
far
bigger
then
all
the
rest
,
the
severest
and
the
last
arrow
of
the
quiver
,
then
we
shall
perish
in
the
red
sea
,
the
sea
of
flames
and
blood
,
in
which
the
ungodly
shall
roule
eternally
.
But
some
of
these
despisers
are
such
as
are
unmooved
when
God
smites
others
;
like
Gallio
when
the
Jews
took
Softhenes
and
beat
him
in
the
pleading
place
,
he
cared
for
none
of
these
things
;
he
was
not
concerned
in
that
interest
;
and
many
Gallio's
there
are
amongst
us
,
that
understand
it
not
to
be
a
part
of
the
divine
method
,
of
Gods
longsufferance
to
strike
others
to
make
us
afraid
.
But
however
,
we
sleep
in
the
midst
of
such
alarums
,
yet
know
,
that
there
is
not
one
death
in
all
the
neighbour-hood
,
but
is
intended
to
thee
;
every
crowing
of
the
cock
is
to
awake
thee
to
repentance
:
and
if
thou
sleepest
still
,
the
next
turn
may
be
thine
;
God
will
send
his
Angel
as
he
did
to
Peter
and
smite
thee
on
thy
side
,
and
wake
thee
from
thy
dead
sleep
of
sin
and
sottishnesse
.
But
beyond
this
,
some
are
despisers
still
,
and
hope
to
drown
the
noises
of
mount
Sinai
,
the
sound
of
Canons
,
of
thunders
,
and
lightnings
,
with
a
counternoise
of
revelling
and
clamorous
roarings
,
with
merry
meetings
;
like
the
sacrifices
to
Moloch
,
they
sound
drums
and
trumpets
,
that
they
might
not
hear
the
sad
shrikings
of
their
children
as
they
were
dying
in
the
cavety
of
the
brazen
idoll
,
and
when
their
conscience
shrikes
out
or
murmurs
in
a
sad
melancholy
;
or
something
that
is
dear
to
them
is
smitten
,
they
attempt
to
drown
it
in
a
sea
of
drink
,
in
the
heathenish
noises
of
idle
and
drunken
company
;
and
that
which
God
sends
to
lead
them
to
repentance
,
leads
them
to
a
taverne
not
to
refresh
their
needs
of
nature
,
or
for
ends
of
a
tolerable
civility
,
or
innocent
purposes
,
but
like
the
condemned
persons
among
the
Levantines
,
they
tasted
wine
freely
that
they
might
die
and
be
insensible
.
I
could
easily
reprove
such
persons
with
an
old
Greek
proverb
mentioned
by
Plutarch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
You
shall
ill
be
cured
of
the
knotted
Gout
,
if
you
have
nothing
else
but
a
wide
shoe
:
But
this
reproof
is
too
gentle
for
so
great
a
madnesse
:
it
is
not
onely
an
incompetent
cure
,
to
apply
the
plaister
of
a
sin
or
vanity
to
cure
the
smart
of
a
divine
judgement
,
but
it
is
a
great
increaser
of
the
misery
,
by
swelling
the
cause
to
bigger
,
and
monstrous
proportions
.
It
is
just
as
if
an
impatient
fool
,
feeling
the
smart
of
his
medicine
,
shall
tear
his
wounds
open
and
throw
away
the
instruments
of
his
cure
,
because
they
bring
him
health
at
the
charge
of
a
little
pain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
that
is
full
of
stripes
and
troubles
,
and
decked
round
about
with
thorns
,
he
is
neer
to
God
;
But
he
,
that
because
he
sits
uneasily
when
he
sits
neer
the
King
that
was
crowned
with
thorns
,
shall
remove
thence
,
or
strew
flowers
,
roses
,
and
Jessamine
,
the
downe
of
thistles
,
and
the
softest
Gossamere
,
that
he
may
die
without
pain
,
die
quietly
and
like
a
lamb
,
sink
to
the
bottom
of
hell
without
noise
,
this
man
is
a
fool
,
because
he
accepts
death
,
if
it
arrest
him
in
civil
language
,
is
content
to
die
by
the
sentence
of
an
eloquent
Judge
,
and
prefers
a
quiet
passage
to
hell
,
before
going
to
heaven
in
a
storm
.
That
Italian
Gentleman
was
certainly
a
great
lover
of
his
sleep
,
who
was
angry
with
the
lizard
that
wak't
him
,
when
a
viper
was
creeping
into
his
mouth
:
when
the
Devil
is
entring
into
us
to
poison
our
spirits
,
and
steal
our
souls
away
while
we
are
sleeping
in
the
lethargy
of
sin
,
God
sends
his
sharp
messages
to
awaken
us
,
and
we
call
that
the
enemy
,
and
use
arts
to
cure
the
remedy
:
not
to
cure
the
disease
.
There
are
some
persons
that
will
never
be
cured
,
not
because
the
sicknesse
is
incurable
,
but
because
they
have
ill
stomacks
and
cannot
keep
the
medicine
:
Iust
so
is
his
case
that
so
despises
Gods
method
of
curing
him
,
by
these
instances
of
long-sufferance
,
that
he
uses
all
the
arts
he
can
to
be
quit
of
his
Physitian
,
and
to
spill
his
physick
,
and
to
take
cordials
as
soon
as
his
vomit
begins
to
work
.
There
is
no
more
to
be
said
in
this
affair
,
but
to
read
the
poor
wretches
sentence
,
and
to
declare
his
condition
.
As
at
first
,
when
he
despised
the
first
great
mercies
,
God
sent
him
sharpnesses
and
sad
accidents
to
ensober
his
spirits
:
So
now
that
he
despises
this
mercy
also
,
the
mercy
of
the
rod
,
God
will
take
it
away
from
him
,
and
then
I
hope
all
is
well
!
Miserable
man
that
thou
art
!
this
is
thy
undoing
;
if
God
ceases
to
strike
thee
because
thou
wilt
not
mend
,
thou
art
sealed
up
to
ruine
,
and
reprobation
for
ever
:
The
Physitian
hath
giv●
thee
over
,
he
hath
no
kindnesse
for
thee
.
This
was
the
desperate
estate
of
Judah
.
Ah
sinfull
nation
,
Isai.
1.
4
,
5.
a
people
laden
with
iniquity
,
they
have
forsaken
the
Lord
,
they
have
provoked
the
Holy
One
of
Israel
;
why
should
ye
be
stricken
any
more
?
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
bitter
curse
,
the
greatest
excommunication
,
when
the
delinquent
is
become
a
heathen
and
a
publicane
,
without
the
covenant
,
out
of
the
pale
of
the
Church
;
the
Church
hath
nothing
to
do
with
them
:
for
what
have
I
to
do
with
them
that
are
without
?
said
Saint
Paul
:
It
was
not
lawfull
for
the
Church
any
more
to
punish
them
;
and
this
court
Christian
is
an
imitation
and
paralell
of
the
justice
of
the
court
of
heaven
:
When
a
sinner
is
not
mended
by
judgements
at
long
running
,
God
cuts
him
off
from
his
inheritance
and
the
lot
of
sons
,
he
will
chastise
him
no
more
,
but
let
him
take
his
course
and
spend
his
portion
of
prosperity
,
such
as
shall
be
allowed
him
in
the
great
Oeconomy
of
the
world
.
Thus
God
did
to
his
Vineyard
which
he
took
such
pains
to
fence
,
to
plant
,
to
manure
,
to
dig
,
to
cut
,
and
to
prune
:
and
when
after
all
,
it
brought
forth
wilde
grapes
,
the
last
and
worst
of
Gods
anger
was
this
,
Auferam
sepem
ejus
,
Isai.
5.
5.
God
had
fenced
it
with
a
hedge
of
thorns
,
and
God
would
take
away
all
that
hedge
,
he
would
not
leave
a
thorn
standing
,
not
one
judgement
to
reprove
or
admonish
them
,
but
all
the
wilde
beasts
,
and
wilder
and
more
beastly
lusts
,
may
come
and
devour
it
,
and
trample
it
down
in
scorn
.
And
now
what
shall
I
say
,
but
those
words
quoted
by
Saint
Peter
in
his
Sermon
:
Behold
ye
despisers
,
and
wonder
,
and
perish
;
Acts
13.
14.
perish
in
your
own
folly
by
stubbornesse
and
ingratitude
.
For
it
is
a
huge
contradiction
to
the
nature
and
designes
of
God
;
God
calls
us
,
we
refuse
to
hear
;
he
invites
us
with
fair
promises
,
we
hear
and
consider
not
;
he
gives
us
blessings
,
we
take
them
and
understand
not
his
meaning
:
we
take
out
the
token
,
but
read
not
the
letter
:
then
he
threatens
us
,
and
we
regard
not
;
he
strikes
our
neighbours
,
and
we
are
not
concerned
;
then
he
strikes
us
gently
,
but
we
feel
it
not
;
then
he
does
like
the
Physitian
in
the
Greek
Epigram
,
who
being
to
cure
a
man
of
a
Lethargy
,
locked
him
into
the
same
room
with
a
mad-man
,
that
he
by
dry
beating
him
,
might
make
him
at
least
sensible
of
blows
;
but
this
makes
us
instead
of
running
to
God
,
to
trust
in
unskilfull
Physitians
,
or
like
Saul
to
run
to
a
Pythonisse
,
we
run
for
cure
to
a
crime
,
we
take
sanctuary
in
a
pleasant
sin
;
just
as
if
a
man
to
cure
his
melancholy
should
desire
to
be
stung
with
a
Tarantula
,
that
at
least
he
may
die
merily
;
what
is
there
more
to
be
done
that
God
hath
not
yet
done
?
he
is
forced
at
last
to
break
off
with
a
Curavimus
Babylonem
&
non
est
sanata
,
we
dressed
and
tended
Babylon
,
but
she
was
incurable
;
there
is
no
help
but
such
persons
must
die
in
their
sins
,
and
lie
down
in
eternall
sorrow
.
Sermon
.
XIV
.
Of
Growth
in
Grace
.
2
Pet.
3.
18.
But
grow
in
grace
,
and
in
the
knowledge
of
the
Lord
Jesus
Christ
,
to
whom
be
glory
both
now
and
for
ever
.
Amen
.
WHen
Christianity
like
the
day
spring
from
the
East
,
with
a
new
light
did
not
onely
inlighten
the
world
,
but
amazed
the
mindes
of
men
,
and
entertained
their
curiosities
,
and
seized
upon
their
warmer
and
more
pregnant
affections
,
it
was
no
wonder
that
whole
Nations
were
converted
at
a
Sermon
,
and
multitudes
were
instantly
professed
,
and
their
understandings
followed
their
affections
,
and
their
wills
followed
their
understandings
,
and
they
were
convinced
by
miracle
,
and
overcome
by
grace
,
and
passionate
with
zeal
,
and
wisely
governed
by
their
Guides
,
and
ravished
with
the
sanctity
of
the
Doctrine
,
and
the
holinesse
of
their
examples
:
And
this
was
not
onely
their
duty
,
but
a
great
instance
of
providence
,
that
by
the
great
religion
and
piety
of
the
first
Professors
,
Christianity
might
be
firmly
planted
,
and
unshaken
by
scandall
,
and
hardened
by
persecution
;
and
that
these
first
lights
might
be
actuall
Precedents
for
ever
,
and
Copies
for
us
to
transcribe
in
all
descending
ages
of
Christianity
,
that
thither
we
might
run
to
fetch
oil
,
to
enkindle
our
extinguished
lamps
.
But
then
piety
was
so
universall
,
that
it
might
well
be
enjoyned
by
Saint
Paul
,
that
if
a
brother
walked
disorderly
,
the
Christians
should
avoid
his
company
:
He
forbad
them
not
,
to
accompany
with
the
Heathens
that
walked
disorderly
;
for
then
a
man
must
have
gone
out
of
the
world
.
But
they
were
not
to
endure
so
much
as
to
eat
with
,
or
to
salute
a
disorderly
brother
,
an
ill
living
Christian
:
But
now
if
we
should
observe
this
canon
of
Saint
Paul
,
and
refuse
to
eat
,
or
to
converse
with
a
fornicatour
,
or
a
drunkard
,
or
a
perjured
person
,
or
covetous
,
we
must
also
go
out
of
the
world
;
for
a
pious
or
a
holy
person
is
now
as
rare
,
as
a
disorderly
Christian
was
at
first
:
and
as
Christianity
is
multiplied
every
where
in
name
and
title
,
so
it
is
destroyed
in
life
,
essence
,
and
proper
operation
;
and
we
have
very
great
reason
to
fear
,
that
Christs
name
will
serve
us
to
no
end
but
to
upbraid
our
basenesse
;
and
his
person
onely
to
be
our
Judge
,
and
his
lawer
as
so
many
bills
of
accusation
,
and
his
graces
and
helps
offered
us
,
but
as
aggravations
of
our
unworthinesse
;
and
our
baptisme
,
but
an
occasion
of
vow-breach
;
and
the
holy
Communion
,
but
an
act
of
hypocrisie
,
formality
,
or
sacrilege
;
and
all
the
promises
of
the
Gospel
but
as
pleasant
dreams
;
and
the
threatnings
but
as
arts
of
affrightment
;
for
Christianity
lasted
pure
and
zealous
,
it
kept
its
rules
,
and
observed
its
own
lawes
for
three
hundred
yeers
,
or
thereabouts
;
so
long
the
Church
remained
a
Virgin
:
For
so
long
they
were
warmed
with
their
first
fires
,
and
kept
under
discipline
by
the
rod
of
persecution
;
but
it
hath
declined
almost
fourteen
hundred
yeers
together
;
prosperity
and
pride
,
wantonnesse
and
great
fortunes
,
ambition
and
interest
,
false
doctrine
upon
mistake
,
and
upon
designe
,
the
malice
of
the
Devil
,
and
the
arts
of
all
his
instruments
,
the
want
of
zeal
,
and
a
wearinesse
of
spirit
,
filthy
examples
,
and
a
disreputation
of
piety
and
a
strict
life
;
seldome
precedents
,
and
infinite
discouragements
have
caused
so
infinite
a
declension
of
piety
and
holy
living
,
that
what
Papirius
Massonius
one
of
their
own
,
said
of
the
Popes
of
Rome
;
In
pontificibus
nemo
hodrè
sanctitatem
requirit
,
optimi
putantur
si
vel
leviter
mali
sint
,
vel
minus
boni
quam
caeteri
mortales
esse
solent
,
No
man
looks
for
holines
in
the
Bishops
of
Rome
;
those
are
the
best
Popes
who
are
not
extremly
wicked
:
the
same
is
too
true
of
the
greatest
part
of
Christians
:
Men
are
excellent
persons
if
they
be
not
traytors
,
or
adulterous
,
oppressors
,
or
injurious
,
drunkards
,
or
scandalous
,
if
they
be
not
as
this
publican
,
as
the
vilest
person
with
whom
they
converse
:
Nunc
si
depositum
non
inficiatur
amicus
Si
reddat
veterem
cum
totâ
aerugine
fllem
Prodigiosa
fides
&
Thuscis
digna
libellis
Quaeque
coronatâ
lustrari
debeat
agnâ
.
Juven.
Sat.
13.
He
that
is
better
then
the
dregs
of
his
own
age
,
whose
religion
is
something
above
prophanesse
,
and
whose
sobriety
is
a
step
or
two
from
down
right
intemperance
,
whose
discourse
is
not
swearing
,
nor
yet
apt
to
edifie
,
whose
charity
is
set
out
in
pity
,
and
a
gentle
yerning
and
saying
,
[
God
help
]
whose
alms
are
contemptible
,
and
his
devotion
infrequent
,
yet
as
things
are
now
,
he
is
unus
è
mitibus
,
one
of
a
thousand
,
and
he
stands
eminent
and
conspicuous
in
the
valleys
and
lower
grounds
of
the
present
piety
;
for
a
bank
is
a
mountain
upon
a
levell
:
but
what
is
rare
and
eminent
in
the
manners
of
men
this
day
would
have
been
scandalous
,
and
have
deserved
the
rod
of
an
Apostle
,
if
it
had
been
confronted
with
the
fervours
and
rare
devotion
and
religion
of
our
fathers
in
the
Gospel
.
Men
of
old
looked
upon
themselves
as
they
stood
by
the
examples
and
precedents
of
Martyrs
,
and
compared
their
piety
to
the
life
of
Saint
Paul
,
and
estimated
their
zeal
by
the
flames
of
the
Boanerges
,
Saint
James
and
his
brother
:
and
the
Bishops
were
thought
reproveable
as
they
fell
short
of
the
ordinary
government
of
Saint
Peter
,
and
Saint
John
;
and
the
assemblies
of
Christians
were
so
holy
,
that
every
meeting
had
religion
enough
to
hallow
a
house
and
convert
it
to
a
Church
;
and
every
day
of
feasting
was
a
Communion
,
and
every
fasting
day
was
a
day
of
repentance
and
alms
;
and
every
day
of
thanksgiving
was
a
day
of
joy
,
and
alms
:
and
religion
begun
all
their
actions
,
and
prayer
consecrated
them
,
and
they
ended
in
charity
,
and
were
not
polluted
with
designe
:
they
despised
the
world
heartily
,
and
pursued
after
heaven
greedily
;
they
knew
no
ends
but
to
serve
God
,
and
to
be
saved
;
and
had
no
designes
upon
their
neighbours
,
but
to
lead
them
to
God
,
and
to
felicity
;
till
Satan
full
of
envy
to
see
such
excellent
dayes
,
mingled
covetousnesse
,
and
ambition
within
the
throngs
and
conventions
of
the
Church
,
and
a
vice
crept
into
an
office
,
and
then
the
mutuall
confidence
grew
lesse
,
and
so
charity
was
lessened
;
and
heresies
crept
in
,
and
then
faith
began
to
be
sullied
,
and
pride
crept
in
;
and
then
men
snatched
at
offices
,
not
for
the
work
,
but
for
the
dignity
;
and
then
they
served
themselves
more
then
God
and
the
Church
;
till
at
last
it
came
to
the
passe
where
now
it
is
,
that
the
Clergy
live
lives
no
better
then
the
Laity
,
and
the
Laity
are
stooped
to
imitate
the
evil
customes
of
strangers
and
enemies
of
Christianity
;
so
that
we
should
think
Religion
in
a
good
condition
,
so
that
men
did
offer
up
to
God
but
the
actions
of
an
ordinary
,
even
,
and
just
life
,
without
the
scandall
and
allayes
of
a
great
impiety
:
But
because
such
is
the
nature
of
things
,
that
either
they
grow
towards
perfection
,
or
decline
towards
dissolution
;
There
is
no
proper
way
to
secure
it
but
by
setting
its
growth
forward
:
for
religion
hath
no
station
,
or
naturall
periods
;
if
it
does
not
grow
better
,
it
grows
much
worse
,
not
that
it
alwayes
returns
the
man
into
scandalous
sins
,
but
that
it
establishes
and
fixes
him
in
a
state
of
indifferency
and
lukewarmnesse
:
and
he
is
more
averse
to
a
state
of
improvement
,
and
dies
in
an
incurious
,
ignorant
and
unrelenting
condition
.
But
grow
in
grace
]
That
s
the
remedy
,
and
that
would
make
us
all
wise
and
happy
,
blessed
in
this
world
,
and
sure
of
heaven
:
Concerning
which
,
we
are
to
consider
first
;
what
the
estate
of
grace
is
,
into
which
every
one
of
us
must
be
entred
,
that
we
may
grow
in
it
;
secondly
the
proper
parts
,
acts
and
offices
of
growing
in
grace
,
3.
The
signes
,
consequences
,
and
proper
significations
,
by
which
if
we
cannot
perceive
the
growing
,
yet
afterwards
we
may
perceive
that
we
are
grown
,
and
so
judge
of
the
state
of
our
duty
,
and
concerning
our
finall
condition
of
being
saved
.
1.
Concerning
the
state
of
grace
,
I
consider
that
no
man
can
be
said
to
be
in
the
state
of
grace
,
who
retaines
an
affection
to
any
one
sin
.
The
state
of
pardon
and
the
divine
favour
,
begins
at
the
first
instance
of
anger
against
our
crimes
,
when
we
leave
our
fondnesses
and
kinde
opinions
,
when
we
excuse
them
not
,
and
will
not
endure
their
shame
;
when
we
feele
the
smarts
of
any
of
their
evil
consequents
;
for
he
that
is
a
perfect
lover
of
sin
,
and
is
sealed
up
to
a
reprobate
sense
,
endures
all
that
sin
brings
along
with
it
,
and
is
reconciled
to
all
its
mischiefes
,
can
suffer
the
sicknesse
of
his
own
drunkennesse
,
and
yet
call
it
pleasure
,
he
can
wait
like
a
slave
to
serve
his
lust
,
and
yet
count
it
no
disparagement
;
he
can
suffer
the
dishonour
of
being
accounted
a
base
and
dishonest
person
,
and
yet
look
confidently
,
and
think
himself
no
worse
.
But
when
the
grace
of
God
begins
to
work
upon
a
mans
spirit
,
it
makes
the
conscience
nice
and
tender
and
although
the
sin
as
yet
does
not
displease
the
man
,
but
he
can
endure
the
flattering
and
alluring
part
,
yet
he
will
not
endure
to
be
used
so
ill
by
his
sin
;
he
will
not
be
abused
and
dishonoured
by
it
;
But
because
God
hath
so
allayed
the
pleasures
of
his
sin
,
that
he
that
drinks
the
sweet
should
also
strain
the
dregs
through
his
throat
,
by
degrees
Gods
grace
doth
irreconcile
the
convert
,
and
discovers
,
first
its
base
attendance
,
then
its
worse
consequents
,
then
the
displeasure
of
God
,
that
here
commences
the
first
resolutions
of
leaving
the
sin
,
and
trying
if
in
the
service
of
God
,
his
spirit
and
the
whole
appetite
of
man
may
be
better
entertained
.
He
that
is
thus
far
entred
shall
quickly
perceive
the
difference
,
and
meet
arguments
enough
to
invite
him
further
;
For
then
God
treats
the
man
as
he
treated
the
spies
,
that
went
to
discover
the
land
of
promise
;
he
ordered
the
year
in
plenty
and
directed
them
to
a
pleasant
and
a
fruitful
place
,
and
prepared
bunches
of
grapes
of
a
miraculous
and
prodigious
greatnesse
that
they
might
report
good
things
of
Canaan
,
and
invite
the
whole
nation
to
attempt
its
conquest
:
so
Gods
grace
represents
to
the
new
converts
and
the
weak
ones
in
faith
the
pleasures
and
first
deliciousnesses
of
religion
:
and
when
they
come
to
spie
the
good
things
of
that
way
that
leads
to
heaven
,
they
presently
perceive
themselves
cased
of
the
load
of
an
evil
conscience
,
of
their
fears
of
death
,
of
the
confusion
of
their
shame
,
and
Gods
spirit
gives
them
a
cup
of
sensible
comfort
,
and
makes
them
to
rejoyce
in
their
prayers
,
and
weep
with
pleasures
mingled
with
innocent
passions
,
and
religious
changes
;
and
although
God
does
not
deal
with
all
men
in
the
same
method
,
or
in
manners
that
can
regularly
be
described
,
and
all
men
do
not
feele
,
or
do
not
observe
,
or
cannot
for
want
of
skill
discern
such
accidental
sweetnesses
,
and
pleasant
grapes
at
his
first
entrance
into
religion
:
yet
God
to
every
man
does
minister
excellent
arguments
of
invitation
,
and
such
that
if
a
man
will
attend
to
them
they
will
certainly
move
either
his
affections
or
his
will
,
his
fancy
or
his
reason
,
and
most
commonly
both
:
But
while
the
spirit
of
God
is
doing
this
work
of
man
,
man
must
also
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fellow
worker
with
God
,
he
must
entertain
the
spirit
,
attend
his
inspirations
,
receive
his
whispers
,
obey
all
his
motions
,
invite
him
further
,
and
utterly
renounce
all
confederacy
with
his
enemy
,
sin
;
at
no
hand
suffering
any
root
of
bitternesse
to
spring
up
,
not
allowing
to
himself
any
reserve
of
carnal
pleasure
,
no
clancular
lust
,
no
private
oppressions
,
no
secret
covetousnesse
,
no
love
to
this
world
that
may
discompose
his
duty
;
for
if
a
man
prayes
all
day
and
at
night
is
intemperate
if
he
spends
his
time
in
reading
,
and
his
recreation
be
sinful
;
if
he
studies
religion
,
and
practises
self
interest
;
if
he
leaves
his
swearing
and
yet
retaines
his
pride
;
if
he
becomes
chast
and
yet
remains
peevish
and
imperious
;
this
man
is
not
changed
from
the
state
of
sin
,
into
the
first
stage
of
the
state
of
grace
:
he
does
at
no
hand
belong
to
God
,
he
hath
suffered
himself
to
be
scared
from
one
sin
,
and
tempted
from
another
by
interest
,
and
hath
left
a
third
,
by
reason
of
his
inclination
,
and
a
fourth
for
shame
,
or
want
of
opportunity
:
But
the
spirit
of
God
hath
not
yet
planted
one
perfect
plant
there
;
God
may
make
use
of
the
accidentally
prepared
advantages
.
But
as
yet
the
spirit
of
God
hath
not
begun
the
proper
and
direct
work
of
grace
in
his
heart
,
But
when
we
leave
every
sin
,
when
we
resolve
never
to
return
to
the
chaines
,
when
we
have
no
love
for
the
world
,
but
such
as
may
be
a
servant
of
God
;
then
I
account
that
we
are
entred
into
a
state
of
grace
,
from
whence
I
am
now
to
begin
to
reckon
the
commencement
of
this
precept
,
grow
in
grace
and
in
the
knowledge
of
our
Lord
Jesus
Christ
.
2.
And
now
the
first
part
of
this
duty
is
to
make
religion
to
be
the
businesse
of
our
lives
;
for
this
is
the
great
instrument
,
which
will
naturally
produce
our
growth
in
grace
,
and
the
perfection
of
a
Christian.
For
a
man
cannot
after
a
state
of
sin
be
instantly
a
Saint
:
the
work
of
heaven
is
not
done
by
a
flash
of
lightning
,
or
a
dash
of
affectionate
raine
,
or
a
few
tears
of
a
relenting
pity
;
God
and
his
Church
have
appointed
holy
intervals
,
and
have
taken
portions
of
our
time
for
religion
,
that
we
may
be
called
off
from
the
world
,
and
remember
the
end
of
our
creation
,
and
do
honour
to
God
,
and
think
of
heaven
with
hearty
purposes
and
peremptory
designes
to
get
thither
.
But
as
we
must
not
neglect
those
times
which
God
hath
reserved
for
his
service
,
or
the
Church
hath
prudently
decreed
,
nor
yet
act
religion
upon
such
dayes
with
forms
and
outsides
,
or
to
comply
with
customs
;
or
to
seem
religious
;
so
we
must
take
care
that
all
the
other
portions
of
our
time
be
hallowed
with
little
retirements
of
all
thoughts
,
and
short
conversations
with
God
;
and
all
along
be
guided
with
a
holy
intention
,
that
even
our
works
of
nature
may
passe
into
the
relations
of
grace
,
and
the
actions
of
our
calling
may
help
towards
the
obtaining
the
price
of
our
high
calling
;
while
our
eatings
are
actions
of
temperance
,
our
labours
are
profitable
our
humiliations
are
acts
of
obedience
,
and
our
almes
are
charity
:
our
marriages
are
chast
,
and
whether
we
eat
or
drink
,
sleep
or
wake
we
may
do
all
to
the
glory
of
God
,
by
a
direct
intuition
or
by
a
reflex
act
,
by
designe
or
by
supplement
,
by
fore
sight
or
by
an
after
election
:
and
to
this
purpose
we
must
not
look
upon
religion
as
our
trouble
,
and
our
hinderance
;
nor
think
almes
chargeable
or
expensive
;
nor
our
fastings
vexatious
and
burdensom
;
nor
our
prayers
a
wearinesse
of
spirit
;
But
we
must
make
these
and
all
other
the
dutis
of
religion
,
our
imployments
,
our
care
the
work
and
end
for
which
we
came
into
the
world
;
and
remember
that
we
never
do
the
work
of
men
,
nor
serve
the
ends
of
God
,
nor
are
in
the
proper
imployment
and
businesse
of
our
life
,
but
when
we
worship
God
or
live
like
wise
or
sober
persons
,
or
do
benefit
to
our
brother
.
I
will
not
turne
this
discourse
into
a
reproofe
,
but
leave
it
represented
as
a
duty
:
Remember
that
God
sent
you
into
the
world
for
religion
;
we
are
but
to
passe
through
our
pleasant
fields
,
or
our
hard
labours
;
but
to
lodge
a
little
while
in
our
faire
palaces
or
our
meaner
cottages
;
but
to
bait
in
the
way
at
our
full
tables
or
with
our
spare
diet
;
but
then
onely
,
man
does
his
proper
imployment
,
when
he
prayes
and
does
charity
,
and
mortifies
his
unruly
appetites
,
and
restrains
his
violent
passions
,
and
becomes
like
to
God
,
and
imitates
his
holy
Son
,
and
writes
after
the
coppies
of
Apostles
,
and
Saints
.
Then
he
is
dressing
himself
for
eternity
,
where
he
must
dwell
or
abide
,
either
in
an
excellent
beatifical
country
,
or
in
a
prison
of
amazment
and
eternal
horrour
:
And
after
all
this
,
you
may
if
you
please
call
to
minde
,
how
much
time
you
allow
to
God
and
to
your
souls
every
day
,
or
every
moneth
,
or
in
a
year
if
you
please
;
for
I
fear
the
account
of
the
time
is
soon
made
;
but
the
account
for
the
neglect
,
will
be
harder
.
And
it
will
not
easily
be
answered
,
that
all
our
dayes
and
years
are
little
enough
to
attend
perishing
things
,
and
to
be
swallowed
up
in
avaritious
and
vain
attendances
,
and
we
shall
not
attend
to
religion
with
a
zeal
so
great
as
is
our
revenge
,
or
as
is
the
hunger
of
one
meale
.
Without
much
time
,
and
a
wary
life
,
and
a
diligent
circumspection
,
we
cannot
mortify
our
sins
,
or
do
the
first
works
of
grace
.
I
pray
God
we
be
not
found
to
have
grown
like
the
sinnews
of
old
age
,
from
strength
to
remisnesse
,
from
thence
to
dissolution
,
and
infirmity
and
death
;
Menedemus
was
wont
to
say
that
the
young
boyes
that
went
to
Athens
the
first
year
were
wise
men
,
the
second
year
,
Philosophers
,
the
third
,
Orators
,
and
the
fourth
were
but
Plebeians
and
understood
nothing
but
their
own
ignorance
.
And
just
so
it
happens
to
some
in
the
progresses
of
religion
:
at
first
they
are
violent
and
active
;
and
then
they
satiate
all
the
appetites
of
religion
;
and
that
which
is
left
,
is
,
that
they
were
soon
weary
,
and
sat
down
in
displeasure
,
and
return
to
the
world
and
dwell
in
the
businesse
of
pride
,
or
mony
;
and
by
this
time
they
understand
that
their
religion
is
declined
,
and
passed
from
the
heats
and
follies
of
youth
,
to
the
coldnesse
and
infirmities
of
old
age
;
The
remedies
of
which
is
onely
a
diligent
spirit
and
a
busie
religion
a
great
industry
&
a
full
portion
of
time
in
holy
offices
;
that
as
the
Oracle
said
to
the
Cirrheans
,
noctes
diesque
belligerandum
,
they
could
not
be
happy
unlesse
they
waged
war
night
and
day
:
that
is
,
unlesse
we
perpetually
fight
against
our
own
vices
;
and
repell
our
Ghostly
enemies
,
and
stand
upon
our
guard
,
we
must
stand
for
ever
in
the
state
of
babes
,
in
Christ
,
or
else
return
to
the
first
imperfections
of
an
unchristened
soul
,
and
an
unsanctified
spirit
.
That
s
the
first
particular
.
2.
The
second
step
of
our
growth
in
grace
is
,
when
vertues
grow
habitual
,
apt
and
easie
in
our
manners
,
and
dispositions
.
For
although
many
new
converts
have
a
great
zeal
,
and
a
busie
spirit
,
apt
enough
as
they
think
to
contest
against
all
the
difficulties
of
a
spiritual
life
,
yet
they
meet
with
such
powerful
oppositions
from
without
,
and
a
false
heart
within
,
that
their
first
heats
are
soon
broken
,
and
either
they
are
for
ever
discouraged
,
or
are
forced
to
march
more
slowly
and
proceed
more
temperately
for
ever
after
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
an
easie
thing
to
commit
a
wickednesse
,
for
temptation
and
infirmity
are
alwayes
too
neer
us
:
But
God
hath
made
care
and
sweat
,
prudence
and
diligence
,
experience
and
watchfulnesse
,
wisdom
and
labour
at
home
,
and
good
guides
abroad
to
be
instruments
and
means
to
purchase
vertue
.
The
way
is
long
and
difficult
at
first
;
but
in
the
progresse
and
pursuit
we
finde
all
the
knots
made
plain
,
and
the
rough
wayes
made
smooth
.
—
jam
monte
potitus
Ridet
;
—
Now
,
the
spirit
of
grace
is
like
a
new
soul
within
him
,
and
he
hath
new
appetites
and
new
pleasures
,
when
the
things
of
the
world
grow
unsavory
and
the
things
of
religion
are
delicious
;
when
his
temptations
to
his
old
crimes
return
but
seldom
,
and
they
prevail
not
at
all
,
or
in
very
inconsiderable
instances
,
and
stay
not
at
all
,
but
are
reproached
with
a
penitentiall
sorrow
,
and
speedy
amendment
;
when
we
do
actions
of
vertue
quickly
,
frequently
,
and
with
delight
:
then
we
have
grown
in
grace
in
the
same
degree
in
which
they
can
perceive
these
excellent
dispositions
.
Some
persons
there
are
who
dare
not
sin
:
they
dare
not
omit
their
hours
of
prayer
;
and
they
are
restlesse
in
their
spirits
till
they
have
done
;
but
they
go
to
it
as
to
execution
;
they
stay
from
it
as
long
as
they
can
,
and
they
drive
like
Pharoahs
charets
with
the
wheels
off
,
sadly
and
heavily
:
and
besides
that
such
persons
have
reserved
to
themselves
,
the
best
part
of
their
sacrifice
,
and
do
not
give
their
will
to
God
,
they
do
not
love
him
with
all
their
heart
;
they
are
also
soonest
tempted
to
retire
and
fall
off
.
Sextius
Romanus
resigned
the
honours
and
offices
of
the
city
,
and
betook
himself
to
the
severity
of
a
Philosophical
life
.
But
when
his
unusual
diet
and
hard
labour
began
to
pinch
his
flesh
,
and
he
felt
his
propositions
smart
,
and
that
which
was
fine
in
discourse
at
a
Symposiack
,
or
an
Academical
dinner
,
began
to
sit
uneasily
upon
him
in
the
practise
;
he
so
despaired
that
he
had
like
to
have
cast
himself
into
the
sea
,
to
appease
the
labours
of
his
religion
;
Because
he
never
had
gone
further
then
to
think
it
a
fine
thing
to
be
a
wise
man
:
he
would
commend
it
,
but
he
was
loth
to
pay
for
it
at
the
price
that
God
and
the
Philosopher
sot
upon
it
.
But
he
that
is
grown
in
grace
and
hath
made
religion
habitual
to
his
spirit
,
is
not
at
ease
but
when
he
is
doing
the
works
of
the
new
man
,
he
rests
in
religion
and
comforts
his
sorrows
with
thinking
of
his
prayers
,
and
in
all
crosses
of
the
world
he
is
patient
,
because
his
joy
is
at
hand
to
refresh
him
when
he
list
,
for
he
cares
not
so
he
may
serve
God
:
and
if
you
make
him
poor
here
,
he
is
rich
there
,
and
he
counts
that
to
be
his
proper
service
,
his
worke
,
his
recreation
,
and
reward
.
3.
But
because
in
the
course
of
holy
living
,
although
the
duty
be
regular
and
constant
,
yet
the
sensible
relishes
and
the
flowrings
of
affections
,
the
zeal
and
the
visible
expressions
do
not
alwayes
make
the
same
emission
;
but
sometimes
by
designe
,
and
sometimes
by
order
,
sometimes
by
affection
we
are
more
busie
;
more
intire
,
and
more
intent
upon
the
actions
of
religion
;
in
such
cases
we
are
to
judge
of
our
growth
in
grace
,
if
after
every
interval
of
exraordinary
piety
,
the
next
return
be
more
devout
and
more
affectionate
,
the
labour
be
more
cheerfull
and
more
active
;
and
if
religion
returnes
oftner
and
stayes
longer
in
the
same
expressions
,
and
leaves
more
satisfaction
upon
the
spirit
.
Are
your
communions
more
frequent
?
and
when
they
are
,
do
ye
approach
neerer
to
God
?
have
you
made
firmer
resolutions
and
entertained
more
hearty
purposes
of
amendment
?
Do
you
love
God
more
dutifully
and
your
neighbour
with
a
greater
charity
?
do
you
not
so
easily
return
to
the
world
as
formerly
?
are
not
you
glad
when
the
thing
is
done
?
do
you
go
to
your
secular
accounts
with
a
more
weaned
affection
then
before
?
if
you
communicate
well
,
it
is
certain
,
that
you
will
still
do
it
better
:
if
you
do
not
communicate
well
,
every
opportunity
of
doing
it
is
but
a
new
trouble
,
easily
excused
,
readily
omitted
,
done
because
it
is
necessary
,
but
not
because
we
love
it
:
and
we
shall
finde
that
such
persons
in
their
old
age
do
it
worst
of
all
;
And
it
was
observed
by
a
Spanish
Confessor
,
who
was
also
a
famous
preacher
,
that
in
persons
not
very
religious
,
the
confessions
which
they
made
upon
their
deathbed
were
the
coldest
,
the
most
imperfect
,
and
with
lesse
contrition
then
all
that
he
had
observed
them
to
make
in
many
years
before
.
For
so
the
Canes
of
Egypt
when
they
newly
arise
from
their
bed
of
mud
and
slime
of
Nilus
,
start
up
into
an
equal
and
continual
length
,
and
are
interrupted
but
with
few
knots
,
and
are
strong
and
beauteous
with
great
distances
,
and
intervals
:
but
when
they
are
grown
to
their
full
length
they
lessen
into
the
point
of
a
pyramis
,
and
multiply
their
knots
and
joynts
,
interrupting
the
finenesse
and
smoothnesse
of
its
body
:
so
are
the
steps
&
declensions
of
him
that
does
not
grow
in
grace
:
at
first
when
he
springs
up
from
his
impurity
,
by
the
waters
of
baptisme
and
repentance
,
he
grows
straight
and
strong
,
and
suffers
but
few
interruptions
of
piety
,
and
his
constant
courses
of
religion
are
but
rarely
intermitted
;
till
they
ascend
up
to
a
full
age
or
towards
the
ends
of
their
life
,
then
they
are
weak
and
their
devotions
often
intermitted
,
and
their
breaches
are
frequent
,
and
they
seek
excuses
,
and
labour
for
dispensations
,
and
love
God
and
religion
lesse
and
lesse
,
till
their
old
age
instead
of
a
crown
of
their
vertue
and
perseverance
ends
in
levity
and
unprofitable
courses
;
light
and
uselesse
as
the
tufted
feathers
upon
the
cane
,
every
winde
can
play
with
it
and
abuse
it
,
but
no
man
can
make
it
useful
.
When
therefore
our
piety
interrupts
its
greater
and
more
solemn
expressions
,
and
upon
the
return
of
the
greater
offices
,
and
bigger
solemnities
we
finde
them
to
come
upon
our
spirits
like
the
wave
of
a
tide
,
which
retired
onely
because
it
was
natural
so
to
do
and
yet
came
further
upon
the
strand
at
the
next
rolling
;
When
every
new
confession
,
every
succeeding
communion
,
every
time
of
separation
for
more
solemn
and
intense
prayer
is
better
spent
and
more
affectionate
,
leaving
a
greater
relish
upon
the
spirit
,
and
possessing
greater
portions
of
our
affections
,
our
reason
,
and
our
choice
,
then
we
may
give
God
thanks
,
who
hath
given
us
more
grace
to
use
that
grace
,
and
a
blessing
to
endeavour
our
duty
,
and
a
blessing
upon
our
endeavour
.
4.
To
discern
our
growth
in
grace
,
we
must
inquire
concerning
our
passions
,
whether
they
be
mortified
and
quiet
,
complying
with
our
ends
of
vertue
and
under
command
.
For
since
the
passions
are
the
matter
of
vertue
and
vice
respectively
,
he
that
hath
brought
into
his
power
all
the
strengths
of
the
enemy
,
and
the
forts
from
whence
he
did
infest
him
,
he
onely
hath
secured
his
holy
walking
with
God
.
But
because
this
thing
is
never
perfectly
done
,
and
yet
must
alwayes
be
doing
,
grace
grows
according
as
we
have
finished
our
portions
of
this
work
.
And
in
this
we
must
not
onely
inquire
concerning
our
passions
,
whether
they
be
sinfull
and
habitually
prevalent
;
for
if
they
be
,
we
are
not
in
the
state
of
grace
;
But
whether
they
return
upon
us
in
violences
and
undecencies
,
in
transportation
and
unreasonable
,
and
imprudent
expressions
;
for
although
a
good
man
may
be
incident
to
a
violent
passion
,
and
that
without
sin
,
yet
a
perfect
man
is
not
;
a
well-grown
Christian
hath
seldom
such
sufferings
;
to
suffer
such
things
sometimes
may
stand
with
the
being
of
vertue
,
but
not
with
its
security
:
For
if
passions
range
up
and
down
and
transport
us
frequently
and
violently
,
we
may
keep
in
our
forts
,
and
in
our
dwellings
,
but
our
enemy
is
master
of
the
field
,
and
our
vertues
are
restrained
,
and
apt
to
be
starved
,
and
will
not
hold
out
long
;
a
good
man
may
be
spotted
with
a
violence
,
but
a
wise
man
will
not
:
and
he
that
does
not
adde
wisedom
to
his
vertue
,
the
knowledge
of
Jesus
Christ
to
his
vertuous
habits
,
will
be
a
good
man
but
till
a
storm
comes
.
But
beyond
this
,
inquire
after
the
state
of
your
passions
,
in
actions
of
religion
:
Some
men
fast
to
mortifie
their
lust
,
and
their
fasting
makes
them
peevish
:
some
reprove
a
vice
but
they
do
it
with
much
inpatience
;
some
charitably
give
excellent
counsell
,
but
they
do
that
also
with
a
pompous
and
proud
spirit
;
and
passion
being
driven
from
open
hostilities
,
is
forced
to
march
along
in
the
retinue
and
troops
of
vertue
:
And
although
this
be
rather
a
deception
and
a
cosenage
then
an
imperfection
;
and
supposes
a
state
of
sin
rather
then
an
imperfect
grace
;
yet
because
it
tacitly
and
secretly
creeps
along
among
the
circumstances
of
pious
actions
,
as
it
spoils
a
vertue
in
some
,
so
it
lessens
it
in
others
,
and
therefore
is
considerable
also
in
this
question
.
And
although
no
man
must
take
accounts
of
his
being
in
,
or
out
of
the
state
of
grace
,
by
his
being
dispassionate
,
and
free
from
all
the
assaults
of
passion
,
yet
as
to
the
securing
his
being
in
the
state
of
grace
,
he
must
provide
that
he
be
not
a
slave
of
passion
,
so
to
declare
his
growth
in
grace
,
he
must
be
sure
to
take
the
measures
of
his
affections
,
and
see
that
they
be
lessened
;
more
apt
to
be
suppressed
;
not
breaking
out
to
inconvenience
and
imprudencies
,
not
rifling
our
spirit
and
drawing
us
from
our
usuall
and
more
sober
tempers
.
Try
therefore
if
your
fear
be
turned
into
caution
,
your
lust
into
chast
friendships
,
your
imperious
spirit
into
prudent
government
,
your
revenge
into
justice
,
your
anger
into
charity
,
and
your
peevishnesse
and
rage
,
into
silence
and
suppression
of
language
.
Is
our
ambition
changed
into
vertuous
and
noble
thoughts
?
can
we
emulate
without
envy
?
is
our
covetousnesse
lessen'd
into
good
husbandry
,
and
mingled
with
alms
,
that
we
may
certainly
discern
the
love
of
money
to
be
gone
?
do
we
leave
to
despise
our
inferiours
,
and
can
we
willingly
endure
to
admit
him
that
excels
us
in
any
gift
or
grace
whatsoever
,
and
to
commend
it
without
abatement
,
and
mingling
allayes
with
the
commendation
,
and
disparagements
to
the
man
?
If
we
be
arrived
but
thus
farre
,
it
is
well
,
and
we
must
go
further
.
But
we
use
to
think
that
all
disaffections
of
the
body
are
removed
,
if
they
be
changed
into
the
more
tolerable
,
although
we
have
not
an
athletick
health
,
or
the
strength
of
porters
or
wrastlers
:
For
although
it
be
felicity
to
be
quit
of
all
passion
,
that
may
be
sinfull
or
violent
;
and
part
of
the
happinesse
of
heaven
shall
consist
in
that
freedom
;
yet
our
growth
in
grace
consists
in
the
remission
and
lessening
of
our
passions
:
onely
he
that
is
incontinent
in
his
lust
,
or
in
his
anger
,
in
his
desires
of
money
,
or
of
honour
,
in
his
revenge
,
or
in
his
fear
,
in
his
joyes
,
or
in
his
sorrows
,
that
man
is
not
grown
at
all
in
the
grace
and
knowledge
of
our
Lord
Jesus
Christ
:
This
onely
;
in
the
scruting
and
consequent
judgement
concerning
our
passions
,
it
will
concern
the
curiosity
of
our
care
,
to
watch
against
passions
in
the
reflex
act
;
against
pride
,
or
lust
,
complacency
,
and
peevishnesse
attending
upon
vertue
.
For
he
was
noted
for
a
vain
person
,
who
being
overjoyed
for
the
cure
of
his
pride
(
as
he
thought
)
cried
out
to
his
wife
,
Cerne
Dionysia
deposui
fastum
,
behold
I
have
laid
aside
all
my
pride
:
and
of
that
very
dream
the
silly
man
thought
he
had
reason
to
boast
;
but
considered
not
that
it
was
an
act
of
pride
,
and
levity
besides
.
If
thou
hast
given
a
noble
present
to
thy
friend
,
if
thou
hast
rejected
the
unjust
desire
of
thy
Prince
;
if
thou
hast
endured
thirst
and
hunger
for
religion
or
continence
;
if
thou
hast
refused
an
offer
like
that
which
was
made
to
Joseph
,
sit
down
and
rest
in
thy
good
conscience
,
and
do
not
please
thy self
in
opinions
,
and
phantastick
noises
abroad
,
and
do
not
despise
him
that
did
not
do
so
as
thou
hast
done
;
and
reprove
no
man
with
an
upbraiding
circumstance
:
for
it
will
give
thee
but
an
ill
return
,
and
a
contemptible
reward
,
if
thou
shalt
over-lay
thy
infant-vertue
,
or
drown
it
with
a
flood
of
breast-milk
.
Sermon
.
XV.
Of
Growth
in
Grace
.
Part
II.
5.
HE
is
well
grown
in
,
or
towards
the
state
of
grace
,
who
is
more
patient
of
a
sharp
reproof
,
then
of
a
secret
flattery
.
For
a
reprehension
contains
so
much
mortification
to
the
pride
and
complacencies
of
a
man
;
is
so
great
an
affront
to
an
easie
and
undisturbed
person
,
is
so
empty
of
pleasure
,
and
so
full
of
profit
,
that
he
must
needs
love
vertue
in
a
great
degree
,
who
can
take
in
that
which
onely
serves
her
end
,
and
is
displeasant
to
himself
,
and
all
his
gayeties
.
A
severe
reprehendor
of
anothers
vice
,
comes
dressed
like
Iacob
when
he
went
to
cozen
his
brother
of
the
blessing
:
his
outside
is
rough
and
hairy
,
but
the
voice
is
Jacobs
voice
;
rough
hands
,
and
a
healthfull
language
get
the
blessing
,
even
against
the
will
of
him
that
shall
feel
it
;
but
he
that
is
patient
,
and
even
,
not
apt
to
excuse
his
fault
,
that
is
lesse
apt
to
anger
,
or
to
scorn
him
that
snatches
him
rudely
from
the
flames
of
hell
,
he
is
vertues
Confessor
,
and
suffers
these
lesser
stripes
for
that
interest
which
will
end
in
spirituall
and
eternall
benedictions
.
They
who
are
furious
against
their
monitors
are
incorrigible
:
but
it
is
one
degree
of
meeknesse
to
suffer
discipline
:
and
a
meek
man
cannot
easily
be
an
ill
man
,
especially
in
the
present
instance
:
he
appears
,
at
least
,
to
have
a
healthfull
constitution
;
he
hath
good
flesh
to
heal
;
his
spirit
is
capable
of
medicine
,
and
that
man
can
never
be
despaired
of
,
who
hath
a
disposition
so
neer
his
health
as
to
improve
all
physick
,
and
whose
nature
is
relieved
by
every
good
accident
from
without
.
But
that
which
I
observe
is
,
That
this
is
not
onely
a
good
disposition
towards
repentance
,
and
restitution
,
but
is
a
signe
of
growth
in
grace
,
according
as
it
becomes
naturall
,
easie
,
and
habituall
.
Some
men
chide
themselves
for
all
their
misdemeanours
,
because
they
would
be
represented
to
the
censures
and
opinions
of
other
men
,
with
a
fair
Character
,
and
such
as
need
not
to
be
reproved
:
others
out
of
inconsideration
sleep
in
their
own
dark
rooms
,
and
untill
the
charity
of
a
Guide
,
or
of
a
friend
draws
the
curtain
and
lets
in
a
beam
of
light
,
dream
on
untill
the
graves
open
,
and
hell
devours
them
;
But
if
they
be
called
upon
by
the
grace
of
God
,
let
down
with
a
sheet
of
counsels
and
friendly
precepts
,
they
are
presently
inclined
to
be
obedient
to
the
heavenly
monitions
,
but
unlesse
they
be
dressed
with
circumstances
of
honour
and
civility
,
with
arts
of
entertainment
,
and
insinuation
they
are
rejected
utterly
,
or
received
unwillingly
:
Therefore
although
upon
any
termes
,
to
endure
a
sharp
reproof
be
a
good
signe
of
amendment
;
yet
the
growth
of
grace
is
not
properly
signified
by
every
such
sufferance
:
For
when
this
disposition
begins
▪
amendment
also
begins
,
and
goes
on
in
proportion
to
the
increment
of
this
.
To
endure
a
reproof
without
adding
a
new
sin
is
the
first
step
to
amendments
,
that
is
,
to
endure
it
without
scorn
,
or
hatred
,
or
indignation
.
2.
The
next
is
to
suffer
reproof
without
excusing
our selves
:
For
he
that
is
apt
to
excuse
himself
is
onely
desirous
in
a
civill
manner
to
set
the
reproof
aside
,
and
to
represent
the
charitable
monitour
to
be
too
hasty
in
his
judgement
,
and
deceived
in
his
information
;
and
the
fault
to
dwell
there
,
not
with
himself
.
3.
Then
he
that
proceeds
in
this
instance
admits
the
reprovers
sermon
,
or
discourse
,
without
a
private
regret
:
he
hath
no
secret
murmurs
.
or
unwillingnesses
to
the
humiliation
,
but
is
onely
ashamed
that
he
should
deserve
it
:
but
for
the
reprehension
it self
,
that
troubles
him
not
;
but
he
looks
on
it
as
his
own
medicine
,
and
the
others
charity
.
4.
But
if
to
this
he
addes
,
that
he
voluntary
confesses
his
own
fault
,
and
of
his
own
accord
vomits
out
the
loads
of
his
own
intemperance
,
and
eases
his
spirit
of
the
infection
,
then
it
is
certain
he
is
not
onely
a
professed
and
hearty
enemy
against
sin
,
but
a
zealous
,
and
a
prudent
,
and
an
active
person
against
all
its
interest
;
and
never
counts
himself
at
ease
but
while
he
rests
upon
the
banks
of
Sion
,
or
at
the
gates
of
the
temple
;
never
pleased
but
in
vertue
and
religion
:
Then
he
knows
the
state
of
his
soul
,
and
the
state
of
his
danger
,
he
reckons
it
no
objection
to
be
abased
in
the
face
of
man
,
so
he
may
be
gracious
in
the
eyes
of
God
:
And
that
's
a
signe
of
a
good
grace
,
and
a
holy
wisdom
;
That
man
is
grown
in
the
grace
of
God
,
and
in
the
knowledge
of
our
Lord
Jesus
Christ
.
Justus
in
principio
sermonis
est
accusator
sui
,
said
the
Wise
man
,
The
righteous
accuseth
himself
in
the
beginning
:
that
is
,
quickly
,
lest
he
be
prevented
:
And
certain
it
is
,
he
cannot
be
either
wise
or
good
that
had
rather
have
a
reall
sin
within
him
,
then
that
a
good
man
should
beleeve
him
to
be
a
repenting
sinner
;
that
had
rather
keep
his
crime
,
then
lose
his
reputation
;
that
is
,
rather
to
be
so
,
then
to
be
thought
so
,
rather
be
without
the
favour
of
God
,
then
of
his
neighbour
.
Diogenes
once
spied
a
young
man
coming
out
of
a
Tavern
,
or
place
of
entertainment
;
who
perceiving
himself
observed
by
the
Philosopher
,
with
some
confusion
stepped
back
again
,
that
he
might
(
if
possible
)
preserve
his
fame
with
that
severe
person
.
But
Diogenes
told
him
,
Quanto
magis
intraveris
tanto
magis
eris
in
cauponâ
:
The
more
you
go
back
,
the
longer
you
are
in
the
place
where
you
are
ashamed
to
be
seen
;
and
he
that
conceals
his
sin
,
still
retains
that
which
he
counts
his
shame
,
and
his
burden
.
Hippocrates
was
noted
for
an
ingenious
person
,
that
he
published
and
confessed
his
errour
concerning
the
futures
of
the
head
:
and
all
ages
since
Saint
Austin
have
called
him
pious
,
for
writing
his
book
of
retractations
,
in
which
he
published
his
former
ignorances
and
mistakes
,
and
so
set
his
shame
off
to
the
world
,
invested
with
a
garment
of
modesty
,
and
above
half
changed
before
they
were
seen
.
I
did
the
rather
insist
upon
this
particular
,
because
it
is
a
consideration
of
huge
concernment
,
and
yet
much
neglected
in
all
its
instances
and
degrees
.
We
neither
confesse
our
shame
,
nor
endure
it
;
we
are
privately
troubled
,
and
publikely
excuse
it
;
we
turn
charity
into
bitternesse
,
and
our
reproof
into
contumacy
and
scrone
;
and
who
is
there
amongst
us
that
can
endure
a
personall
charge
?
or
is
not
to
be
taught
his
personall
duty
,
by
generall
discoursings
,
by
parable
and
apologue
,
by
acts
of
in
sinuation
and
wary
distances
?
but
by
this
state
of
persons
we
know
the
estate
of
our
own
spirits
.
When
God
sent
his
Prophets
to
the
people
,
and
they
stoned
them
with
stones
,
and
sawed
them
asunder
,
and
cast
them
into
dungeons
,
and
made
them
beggers
,
the
people
fell
into
the
condition
of
Babylon
,
Quam
curavimus
&
non
est
sanata
;
We
healed
her
(
said
the
Prophets
)
But
she
would
not
be
cured
:
Derelinquamus
eam
,
that
's
her
doom
;
let
her
enjoy
her
sins
and
all
the
fruits
of
sin
laid
up
in
treasures
of
wrath
against
the
day
of
vengeance
and
retribution
.
6.
He
that
is
grown
in
grace
,
and
the
knowledge
of
Christ
esteems
no
sin
to
be
little
or
contemptible
;
none
fit
to
be
cherished
or
indulged
to
.
For
it
is
not
onely
inconsistent
with
the
love
of
God
,
to
entertain
any
undecency
or
beginning
of
a
crime
,
any
thing
that
displeases
him
,
but
he
alwayes
remembers
how
much
it
cost
him
to
arrive
at
the
state
of
good
things
,
whether
the
grace
of
God
hath
already
brought
him
:
He
thinks
of
the
prayers
and
tears
,
his
restlesse
nights
,
and
his
daily
fears
,
his
late
escape
,
and
his
present
danger
,
the
ruines
of
his
former
state
,
and
the
difficult
and
imperfect
reparations
of
this
new
;
his
proclivity
and
aptnesse
to
,
vice
,
and
naturall
aversnesse
and
uneasie
inclinations
to
the
strictnesse
of
holy
living
;
and
when
these
are
considered
truly
,
they
naturally
make
a
man
unwilling
to
entertaine
any
beginnings
of
a
state
of
life
contrary
to
that
which
with
so
much
danger
and
difficulty
,
through
so
many
objections
and
enemies
he
hath
attained
.
And
the
truth
is
,
when
a
man
hath
escaped
the
dangers
of
his
first
state
of
sin
,
he
cannot
but
be
extreamly
unwilling
to
return
again
thither
,
in
which
he
can
never
hope
for
heaven
:
(
and
so
it
must
be
)
for
a
man
must
not
flatter
himself
in
a
small
crime
,
and
say
as
Lot
did
when
he
begged
a
reprieve
for
Zoar
,
Alas
Lord
,
is
it
not
a
little
one
and
my
soul
shall
live
?
And
it
is
not
therefore
to
be
entertained
because
it
is
little
;
for
it
is
the
more
without
excuse
,
if
it
be
little
;
the
temptations
to
it
are
not
great
;
the
allurements
not
mighty
;
the
promises
not
insnaring
,
the
resistance
easie
;
and
a
wise
man
considers
,
it
is
a
greater
danger
to
be
overcome
by
a
little
sin
,
then
by
a
great
one
;
a
greater
danger
(
I
say
)
not
directly
,
but
accidentally
;
not
in
respect
of
the
crime
,
but
in
relation
to
the
person
:
for
he
that
cannot
overcome
a
small
crime
,
is
in
the
state
of
infirmity
,
so
great
,
that
he
perishes
infallibly
,
when
he
is
arrested
by
the
sins
of
a
stronger
temptation
:
But
he
that
easily
can
,
and
yet
will
not
;
he
is
in
love
with
sin
,
and
courts
his
danger
,
that
he
may
at
least
kisse
the
apples
of
Paradise
,
or
feast
himself
with
the
parings
:
since
he
is
by
some
displeasing
instrument
affrighted
from
glutting
himself
with
the
forbidden
fruit
,
in
ruder
and
bigger
instances
:
But
the
well-grown
Christian
is
curious
of
his
newly
trimmed
soul
,
and
like
a
nice
person
with
clean
clothes
,
is
carefull
that
no
spot
or
stain
sully
the
virgin
whitenesse
of
his
robe
:
whereas
another
whose
albes
of
baptisme
are
sullied
in
many
places
with
the
smoak
and
filth
of
Sodom
and
uncleannesse
,
cares
not
in
what
paths
he
treads
,
and
a
shower
of
dirt
changes
not
his
state
,
who
already
lies
wallowing
in
the
puddles
of
impurity
;
It
makes
men
negligent
and
easie
,
when
they
have
an
opinion
or
certain
knowledge
that
they
are
persons
extraordinary
in
nothing
;
that
a
little
care
will
not
mend
them
;
that
another
sin
cannot
make
them
much
worse
:
But
it
is
as
a
signe
of
a
tender
conscience
,
and
a
reformed
spirit
,
when
it
is
sensible
of
every
alteration
,
when
an
idle
word
is
troublesom
,
when
a
wandering
thought
puts
the
whole
spirit
upon
its
guard
;
when
too
free
a
merriment
is
wiped
off
with
a
sigh
and
a
sad
thought
,
and
a
severe
recollection
,
and
a
holy
prayer
:
Polycletus
was
wont
to
say
,
That
they
had
work
enough
to
do
,
who
were
to
make
a
curuious
picture
of
clay
and
dirt
,
when
they
were
to
take
accounts
for
the
handling
of
mud
and
morter
:
A
mans
spirit
is
naturally
carelesse
of
baser
and
uncostly
materials
;
but
if
a
man
be
to
work
in
gold
,
then
he
will
save
the
filings
,
and
his
dust
,
and
suffer
not
a
grain
to
perish
:
And
when
a
man
hath
laid
his
foundations
in
precious
stones
,
he
will
not
build
vile
matter
,
stubble
and
dirt
upon
it
:
So
it
is
in
the
spirit
of
a
man
;
If
he
have
built
upon
the
rock
Christ
Jesus
,
and
is
grown
up
to
a
good
stature
in
Christ
,
he
will
not
easily
dishonour
his
building
nor
lose
his
labours
,
by
an
incurious
entertainment
of
vanities
and
little
instances
of
sin
;
which
as
they
can
never
satisfie
any
lust
or
appetite
to
sin
;
so
they
are
like
a
flie
in
a
box
of
ointment
or
like
little
follies
to
a
wise
man
,
they
are
extreamly
full
of
dishonour
and
disparagement
,
they
disarray
a
mans
soul
of
his
vertue
,
and
dishonour
him
for
cockle-shels
and
baubles
,
and
tempt
to
a
greater
folly
:
which
every
man
,
who
is
grown
in
the
knowledge
of
Christ
,
therefore
carefully
avoids
,
because
he
fears
a
relapse
,
with
a
fear
as
great
as
his
hopes
of
heaven
are
,
and
knowes
that
the
entertainment
of
small
sins
do
but
entice
a
mans
resolutions
to
disband
,
they
unravel
and
untwist
his
holy
purposes
,
and
begin
in
infirmities
and
proceed
in
folly
,
and
end
in
death
.
7.
He
that
is
grown
in
grace
pursues
vertue
for
its
own
interest
,
purely
and
simply
without
the
mixture
and
allay
of
collateral
designes
,
and
equally
inclining
purposes
;
God
in
the
beginning
of
our
returns
to
him
entertains
us
with
promises
and
threatnings
,
the
apprehensions
of
temporal
advantages
,
with
fear
and
shame
,
and
with
reverence
of
friends
and
secular
respects
,
with
reputation
and
coercion
of
humane
laws
and
at
first
men
snatch
at
the
lesser
and
lower
ends
of
vertue
and
such
rewards
are
visible
,
and
which
God
sometimes
gives
in
hand
to
entertain
our
weak
,
and
imperfect
desires
:
The
young
Philosophers
were
very
forward
to
get
the
precepts
of
their
sect
,
and
the
rules
of
severity
,
that
they
might
discourse
with
Kings
,
not
that
they
might
reform
their
own
manners
;
and
some
men
study
to
get
the
ears
and
tongues
of
the
people
,
rather
then
to
gain
their
souls
to
God
;
and
they
obey
good
laws
,
for
fear
of
punishment
,
or
to
preserve
their
own
peace
;
and
some
are
worse
they
do
good
deeds
out
of
spite
,
and
preach
Christ
out
of
envy
,
or
to
lessen
the
authority
and
fame
of
others
:
some
of
these
lessen
the
excellency
of
the
act
,
others
spoil
it
quite
:
it
is
in
some
,
imperfect
,
in
others
,
criminal
;
in
some
it
is
consistent
with
a
beginning
infant-grace
,
in
others
it
is
an
argument
of
the
state
of
sin
and
death
:
but
in
all
cases
,
the
well
grown
Christian
,
he
that
improoves
or
goes
forward
in
his
way
to
heaven
,
brings
vertue
forth
,
not
into
discourses
and
panegyrickes
,
but
into
his
life
and
manners
;
his
vertue
although
it
serves
many
good
ends
accidentally
;
yet
by
his
intention
it
onely
suppresses
his
inordinate
passions
,
makes
him
temperate
and
chast
,
casts
out
his
devils
of
drunkennesse
and
lust
,
pride
and
rage
,
malice
and
revenge
:
it
makes
him
useful
to
his
brother
and
a
servant
of
God
;
and
although
these
flowers
cannot
choose
but
please
his
eye
,
and
delight
his
smell
,
yet
he
chooses
to
gather
honey
,
and
licks
up
the
dew
of
heaven
and
feasts
his
spirit
upon
the
Manna
,
and
dwells
not
in
the
collateral
usages
and
accidental
sweetnesses
which
dwell
at
the
gates
of
the
other
senses
,
but
like
a
Bee
loads
his
thighs
with
wax
and
his
bag
with
honey
;
that
is
,
with
the
useful
parts
of
vertue
in
order
to
holinesse
and
felicity
.
Of
which
the
best
signes
and
notices
we
can
take
will
be
if
we
as
earnestly
pursue
vertues
which
are
acted
in
private
,
as
those
whose
scene
lies
in
publick
,
If
we
pray
in
private
,
under
the
onely
eye
of
God
and
his
ministring
angels
as
in
Churches
;
if
we
give
our
almes
in
secret
rather
then
in
publick
;
if
we
take
more
pleasure
in
the
just
satisfaction
of
our
consciences
,
and
securing
our
reputation
;
if
we
rather
pursue
innocence
then
seek
an
excuse
;
if
we
desire
to
please
God
,
though
we
lose
our
fame
with
men
;
if
we
be
just
to
the
poorest
servant
as
to
the
greatest
prince
,
if
we
choose
to
be
among
the
jewels
of
God
though
we
be
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
off-scouring
of
the
world
;
if
when
we
are
secure
from
witnesses
and
accusers
and
not
obnoxious
to
the
notices
of
the
law
,
we
think
our selves
obliged
by
conscience
,
and
practise
,
and
live
accordingly
;
then
our
services
and
intentions
in
vertue
are
right
,
then
we
are
past
the
twilights
of
conversion
,
and
the
umbrages
of
the
world
,
and
walk
in
the
light
of
God
,
of
his
word
,
and
of
his
spirit
,
of
grace
and
reason
,
as
becometh
not
babes
,
but
men
in
christ
Jesus
.
In
this
progresse
of
grace
I
have
not
yet
expressed
,
that
perfect
persons
should
serve
God
out
of
mere
love
of
God
and
the
divine
excellencies
,
without
the
considerations
of
either
heaven
or
hell
;
such
a
thing
as
that
is
talked
of
in
mystical
Theology
.
And
I
doubt
not
but
many
good
persons
come
to
that
growth
of
Charity
that
the
goodnesse
and
excellency
of
God
are
more
incumbent
and
actually
pressing
upon
their
spirit
then
any
considerations
of
reward
:
But
then
I
shall
adde
this
;
that
when
persons
come
to
that
hight
of
grace
(
or
contemplation
rather
)
and
they
love
God
for
himself
and
do
their
duties
in
order
to
the
fruition
of
him
and
his
pleasure
;
all
that
,
is
but
heaven
in
another
sense
,
and
under
another
name
;
just
as
the
mystical
Theologie
is
the
highest
duty
and
the
choicest
parts
of
obedience
under
a
new
method
:
but
in
order
to
the
present
,
that
which
I
call
a
signification
of
our
growth
in
grace
,
is
a
pursuance
of
vertue
upon
such
reasons
as
are
propounded
to
us
,
as
motives
in
Christianity
(
such
as
are
to
glorifie
God
,
and
to
enjoy
his
promises
in
the
way
,
and
in
our
country
,
to
avoid
the
displeasure
of
God
,
and
to
be
united
to
his
glories
)
and
then
to
exercise
vertue
in
such
parts
and
to
such
purposes
as
are
useful
to
good
life
,
and
profitable
to
our
neighbours
;
not
to
such
onely
where
they
serve
reputation
,
or
secular
ends
.
For
though
the
great
Physitian
of
our
souls
hath
mingled
profits
and
pleasures
with
vertue
to
make
its
chalice
sweet
and
apt
to
be
drank
off
,
yet
he
that
takes
out
the
sweet
ingredient
and
feasts
his
palate
with
the
lesse
wholsome
part
,
because
it
is
delicious
,
serves
a
low
end
of
sense
or
interest
,
but
serves
not
God
at
all
;
and
as
little
does
benefit
to
the
soul
:
such
a
person
is
like
Homers
bird
,
deplumes
himselfe
to
feather
all
the
naked
callows
that
he
sees
,
and
holds
a
taper
that
may
light
others
to
heaven
,
while
he
burns
his
own
fingers
:
but
a
well
grown
person
,
out
of
habit
and
choice
out
of
love
of
vertue
and
just
intention
goes
on
his
journey
in
straight
wayes
to
heaven
,
even
when
the
bridle
and
coercion
of
laws
or
the
spurs
of
interest
or
reputation
are
laid
aside
and
desires
witnesses
of
his
actions
,
not
that
he
may
advance
his
fame
,
but
for
reverence
and
fear
,
and
to
make
it
still
more
necessary
to
do
holy
things
.
8.
Some
men
there
are
in
the
beginning
of
their
holy
walking
with
God
,
and
while
they
are
babes
in
Christ
,
who
are
presently
busied
in
delights
of
prayers
,
and
rejoyce
in
publick
communion
,
and
count
all
solemn
assemblies
,
festival
;
but
as
they
are
pleased
with
them
,
so
they
can
easily
be
without
them
;
It
is
a
signe
of
a
common
and
vulgar
love
onely
to
be
pleased
with
the
company
of
a
friend
,
and
to
be
as
well
with
out
him
,
amoris
at
morsum
qui
verè
senserit
,
he
that
ha's
felt
the
stings
of
a
sharp
and
very
dear
affection
is
impatient
in
the
absence
of
his
beloved
object
,
the
soul
that
is
sick
and
swallowed
up
with
holy
fire
loves
nothing
else
;
all
pleasures
else
seem
unsavory
,
company
is
troublesome
,
visitors
are
tedious
,
homilies
of
comfort
are
flat
and
uselesse
.
The
pleasures
of
vertue
to
a
good
and
perfect
man
are
not
like
the
perfumes
of
Nard
Pistick
,
which
is
very
delightful
when
the
box
is
newly
broken
,
but
the
want
of
it
is
no
trouble
;
we
are
well
enough
without
it
;
but
vertue
is
like
hunger
and
thirst
it
must
be
satisfied
or
we
die
;
and
when
we
feel
great
longings
after
religion
and
faintings
for
want
of
holy
nutriment
,
when
a
famine
of
the
word
and
sacraments
is
more
intolerable
;
and
we
think
our selves
really
most
miserable
,
when
the
Church
doors
are
shut
against
us
,
or
like
the
Christians
in
the
persecution
of
the
Vandals
,
who
thought
it
worse
then
death
,
that
there
Bishops
were
taken
from
them
;
If
we
understand
excommunication
,
or
Church
censures
(
abating
the
disreputation
and
secular
appendages
)
in
the
sense
of
the
spirit
to
be
a
misery
next
to
hell
it self
,
then
we
have
made
a
good
progresse
in
the
Charity
and
grace
of
God
;
till
then
we
are
but
pretenders
,
or
infants
,
or
imperfect
,
in
the
same
degree
in
which
our
affections
are
cold
,
and
our
desires
remisse
;
For
a
constant
and
prudent
zeal
is
the
best
testimony
of
our
masculine
and
vigorous
heats
,
and
an
houre
of
fervour
is
more
pleasing
to
God
then
a
moneth
of
luke-warmnesse
,
and
indifferency
.
9
But
as
some
are
active
onely
in
the
presence
of
a
good
object
,
but
remisse
and
carelesse
for
the
want
of
it
,
so
on
the
other
side
an
infant
grace
is
safe
in
the
absence
of
a
temptation
,
but
falls
easily
,
when
it
is
in
presence
:
He
therefore
that
would
understand
if
he
be
grown
in
grace
,
may
consider
if
his
safety
consists
onely
in
peace
,
or
in
the
strength
of
the
spirit
.
It
is
good
that
we
will
not
seek
out
opportunities
to
sin
;
but
are
not
we
too
apprehensive
of
it
,
when
it
is
presented
?
or
do
we
not
sink
under
when
it
presses
us
?
can
we
hold
our
tapers
neer
the
flames
and
not
suck
it
in
greedily
like
Naphtha
or
prepared
Nitre
?
or
can
we
like
the
children
of
the
captivity
walk
in
the
midst
of
flames
and
not
be
scorched
or
consumed
,
?
Many
men
will
(
not
like
Judah
)
go
into
high
wayes
and
untie
the
girdles
of
harlots
;
But
can
you
reject
the
importunity
of
a
beautious
and
an
imperious
Lady
,
as
Joseph
did
we
had
need
pray
that
we
be
not
led
into
temptation
;
that
is
,
not
onely
into
the
possession
,
but
not
into
the
allurements
and
neighbour-hood
of
it
,
least
by
little
and
little
our
strongest
resolutions
be
untwist
,
and
crack
in
sunder
like
an
easie
cord
severed
into
single
threds
:
but
if
we
by
the
necessity
of
our
lives
,
and
manner
of
living
▪
dwell
where
a
temptation
will
assault
us
,
then
to
resist
,
is
the
signe
of
a
great
grace
;
but
such
a
signe
,
that
without
it
,
the
grace
turns
into
wantonnesse
,
and
the
man
into
a
beast
,
and
an
angel
into
a
Devil
.
R.
Moses
will
not
allow
a
man
to
be
a
true
penitent
untill
he
hath
left
all
his
sin
,
and
in
all
the
like
circumstances
refuses
those
temptations
under
which
formerly
he
sinned
and
died
:
and
indeed
it
may
happen
that
such
a
trial
onely
can
secure
our
judgement
concerning
our selves
:
and
although
to
be
tried
in
all
the
same
accidents
be
not
safe
,
nor
alwayes
contingent
,
and
in
such
cases
it
is
sufficient
to
resist
all
the
temptations
we
have
,
and
avoid
the
rest
and
decree
against
all
,
yet
if
it
please
God
we
are
tempted
,
as
David
was
by
his
eyes
,
or
the
Martyrs
by
tortures
,
or
Joseph
by
his
wanton
Mistris
,
then
to
stand
sure
and
to
ride
upon
the
temptation
like
a
ship
upon
a
wave
,
or
to
stand
like
a
rock
in
an
impetuous
storm
,
that
s
the
signe
of
a
great
grace
and
of
a
well-grown
Christian
.
10.
No
man
is
grown
in
grace
but
he
that
is
ready
for
every
work
,
that
chooses
not
his
employment
,
that
refuses
no
imposition
from
God
or
his
superiour
;
a
ready
hand
,
an
obedient
heart
,
and
a
willing
cheerful
soul
in
all
the
work
of
God
and
in
every
office
of
religion
is
a
great
index
of
a
good
proficient
in
the
wayes
of
Godlinesse
.
The
heart
of
a
man
is
like
a
wounded
hand
or
arme
,
which
if
it
be
so
cured
that
it
can
onely
move
one
way
and
cannot
turn
to
all
postures
and
natural
uses
it
is
but
imperfect
,
and
still
half
in
health
,
and
half
wounded
:
so
is
our
spirit
;
if
it
be
apt
for
prayer
and
close
sifted
in
almes
,
if
it
be
sound
in
faith
and
dead
in
charity
,
if
it
be
religious
to
God
and
unjust
to
our
neighbour
,
there
wants
some
integral
part
,
or
there
is
a
lamenesse
;
and
the
deficiency
in
any
one
duty
implyes
the
guilt
of
all
(
said
Saint
James
)
and
bonum
exintegrâ
causâ
malum
exquâlibet
particulari
,
every
fault
spoils
a
grace
.
But
one
grace
alone
cannot
make
a
good
man
.
But
as
to
be
universal
in
our
obedience
is
necessary
to
the
being
in
the
state
of
grace
:
so
readily
to
change
imployment
from
the
better
to
the
worse
,
from
the
honorable
to
the
poor
,
from
usefull
to
seemingly
unprofitable
,
is
a
good
Character
of
a
well
grown
Christian
,
if
he
takes
the
worst
part
with
indifferency
and
a
spirit
equally
choosing
all
the
events
of
the
divine
providence
.
Can
you
be
content
to
descend
from
ruling
of
a
province
to
the
keeping
of
a
herd
:
from
the
work
of
an
Apostle
to
be
confined
into
a
prison
,
from
disputing
before
Princes
to
a
conversation
with
Shepherds
?
can
you
be
willing
to
all
that
God
is
willing
,
and
suffer
all
that
he
chooses
as
willingly
as
if
you
had
chosen
your
own
fortune
?
In
the
same
degree
,
in
which
you
can
conform
to
God
,
in
the
same
you
have
approached
towards
that
perfection
whether
we
must
by
degrees
arrive
in
our
journey
towards
heaven
.
This
is
not
to
be
expected
of
beginners
;
for
they
must
be
enticed
with
apt
imployments
;
and
it
may
be
,
their
office
and
work
so
fits
their
spirits
,
that
it
makes
them
first
in
love
with
it
,
and
then
with
God
for
giving
it
;
and
many
a
man
goes
to
heaven
in
the
dayes
of
peace
,
whose
faith
,
and
hopes
,
and
patience
would
have
been
dashed
in
pieces
,
if
he
had
fallen
into
a
storm
or
persecution
.
Oppression
will
make
a
wise
man
mad
(
saith
Solomon
)
:
there
are
some
usages
that
will
put
a
sober
person
out
of
all
patience
,
such
which
are
besides
the
customes
of
this
life
,
and
contrary
to
all
his
hopes
,
and
unworthy
of
a
person
of
his
quality
:
and
when
Nero
durst
not
die
,
yet
when
his
servants
told
him
that
the
Senators
had
condemned
him
to
be
put
to
death
more
Majorum
,
that
is
,
by
scourging
like
a
slave
,
he
was
forced
into
a
preternatural
confidence
,
and
fel
upon
his
own
sword
;
but
when
God
so
changes
thy
estate
that
thou
art
fallen
into
accidents
to
which
thou
art
no
otherwise
disposed
,
but
by
grace
and
a
holy
spirit
,
and
yet
thou
canst
passe
through
them
with
quietnesse
,
and
do
the
work
of
suffering
as
well
as
the
works
of
a
prosperous
imployment
;
this
is
an
argument
of
a
great
grace
and
an
extraordinary
spirit
.
For
many
persons
in
a
change
of
fortune
perish
,
who
if
they
had
still
been
prosperous
had
gone
to
heaven
;
being
tempted
in
a
persecution
to
perjuries
and
Apostacy
and
unhandsome
compliances
,
and
hypocricy
,
and
irreligion
:
and
many
men
are
brought
to
vertue
,
and
to
God
,
and
to
felicity
by
being
persecuted
and
made
unprosperous
:
and
these
are
effects
of
a
more
absolute
and
irrespective
predestination
;
but
when
the
grace
of
God
is
great
and
prudent
,
and
masculine
,
and
well
grown
,
it
is
unalter'd
in
all
changes
,
save
onely
that
every
accident
that
is
new
and
violent
brings
him
neerer
to
God
,
and
makes
him
with
greater
caution
and
severity
to
dwell
in
vertue
.
11.
Lastly
,
some
there
are
who
are
firme
in
all
great
and
foresoen
changes
and
have
laid
up
in
the
store-houses
of
the
spirit
(
reason
and
religion
)
arguments
and
discourses
enough
to
defend
them
against
all
violencies
and
stand
at
watch
so
much
,
that
they
are
safe
where
they
can
consider
,
and
deliberate
;
but
there
may
be
something
wanting
yet
;
and
in
the
direct
line
,
in
the
strait
progresse
to
heaven
,
I
call
that
an
infallible
signe
of
a
great
grace
,
and
indeed
the
greatest
degree
of
a
great
grace
,
when
a
man
is
prepared
against
sudden
invasions
of
the
spirit
,
surreptions
and
extemporary
assaults
:
Many
a
valiant
person
dares
sight
a
battle
who
yet
will
be
timorous
and
surprised
in
a
mid-night
alarme
;
or
if
he
falls
into
a
river
;
And
how
many
discreet
persons
are
there
,
who
,
if
you
offer
them
a
sin
,
and
give
them
time
to
consider
,
and
tell
them
of
it
before
hand
,
will
rather
die
then
be
perjured
,
or
tell
a
deliberate
lie
,
or
break
a
promise
;
who
(
it
may
be
)
tell
many
sudden
lies
,
and
excuse
themselves
,
and
break
their
promises
,
and
yet
think
themselves
safe
enough
;
and
sleep
without
either
affrightments
,
or
any
apprehension
of
dishonour
done
to
their
persons
or
their
religion
.
Every
man
is
not
armed
for
all
sudden
arrests
of
passions
:
few
men
have
cast
such
fetters
upon
their
lusts
and
have
their
passions
in
so
strict
confinement
,
that
they
may
not
be
over
run
with
a
midnight
flood
or
an
unlooked
for
inundation
;
He
that
does
not
start
when
he
is
smitten
suddenly
,
is
a
constant
person
:
and
that
is
it
which
I
intend
in
this
instance
;
that
he
is
a
perfect
man
and
well
grown
in
grace
,
who
hath
so
habitual
a
resolution
and
so
unhasty
and
wary
a
spirit
,
as
that
he
decrees
upon
no
act
before
he
hath
considered
maturely
,
and
changed
the
sudden
occasion
into
a
sober
counsel
.
David
by
chance
spied
Bathsheba
washing
her self
,
and
being
surprised
,
gave
his
heart
away
before
he
could
consider
,
and
when
it
was
once
gone
,
it
was
hard
to
recover
it
;
and
sometimes
a
man
is
betrayed
by
a
sudden
opportunity
and
all
things
fitted
for
his
sin
ready
at
the
door
;
the
act
stands
in
all
its
dresse
,
and
will
not
stay
for
an
answear
;
and
incosideration
is
the
defence
and
guard
of
the
sin
,
and
makes
that
his
conscience
can
the
more
easily
swallow
it
what
shall
the
man
do
then
?
unlesse
he
be
strong
by
his
old
strengths
,
by
a
great
grace
,
by
an
habitual
vertue
,
and
a
sober
unmoved
spirit
,
he
falls
and
dies
in
the
death
and
hath
no
new
strengths
;
but
such
as
are
to
be
imployed
for
his
recovery
;
none
for
his
present
guard
;
unlesse
upon
the
old
stock
,
and
if
he
be
a
well
grown
Christian.
These
are
the
parts
,
acts
,
and
offices
of
our
growing
in
grace
,
and
yet
I
have
sometimes
called
them
signes
;
but
they
are
signes
,
as
eating
and
drinking
are
signes
of
life
,
they
are
signes
so
as
also
they
are
parts
of
life
;
and
these
are
parts
of
our
growth
in
grace
,
so
that
a
man
can
grow
in
grace
to
no
other
purpose
but
to
these
or
the
like
improvements
.
Concerning
which
I
have
a
caution
or
two
to
interpose
.
1.
The
growth
of
grace
is
to
be
estimated
as
other
morall
things
are
,
not
according
to
the
growth
of
things
naturall
:
Grace
does
not
grow
by
observation
,
and
a
continuall
efflux
,
and
a
constant
proportion
;
and
a
man
cannot
call
himself
to
the
account
for
the
growth
of
every
day
,
or
week
,
or
moneth
;
but
in
the
greater
portions
of
our
life
in
which
we
have
had
many
occasions
and
instances
to
exercise
and
improve
our
vertues
,
we
may
call
our selves
to
account
;
but
it
is
a
snare
to
our
consciences
to
be
examined
in
the
growth
of
grace
in
every
short
resolution
of
solemn
duty
,
as
against
every
Communion
,
or
great
Festivall
.
2.
Growth
in
grace
is
not
alwayes
to
be
discerned
either
in
single
instances
,
or
in
single
graces
.
Not
in
single
instances
;
for
every
time
we
are
to
exercise
a
vertue
,
we
are
not
in
the
same
naturall
dispositions
,
nor
do
we
meet
with
the
same
circumstances
,
and
it
is
not
alwayes
necessary
that
the
next
act
should
be
more
earnest
and
intence
then
the
former
;
all
single
acts
are
to
be
done
after
the
manner
of
men
,
and
therefore
are
not
alwayes
capable
of
increasing
;
and
they
have
their
termes
beyond
which
easily
they
cannot
swell
:
and
therefore
if
it
be
a
good
act
and
zealous
,
it
may
proceed
from
a
well
grown
grace
,
and
yet
a
younger
and
weaker
person
may
do
some
acts
as
great
and
as
religious
as
it
;
But
neither
do
single
graces
alwayes
affoord
a
regular
and
certain
judgement
in
this
affair
;
for
some
persons
at
the
first
,
had
rather
die
then
be
unchast
,
or
perjured
:
and
greater
love
then
this
no
man
hath
,
that
he
lay
down
his
life
for
God
:
he
cannot
easily
grow
in
the
substance
of
that
act
;
and
if
other
persons
,
or
himself
,
in
processe
of
time
do
it
more
cheerfully
,
or
with
fewer
fears
,
it
is
not
alwayes
a
signe
of
a
greater
grace
,
but
some
times
of
greater
collaterall
assistances
,
or
a
better
habit
of
body
,
or
more
fortunate
circumstances
:
for
he
that
goes
to
the
block
tremblingly
for
Christ
,
and
yet
endures
his
death
certainly
,
and
endures
his
trembling
too
,
and
runs
through
all
his
infirmities
and
the
bigger
temptations
;
looks
not
so
well
many
times
in
the
eyes
of
men
,
but
suffers
more
for
God
,
then
those
confident
Martyrs
that
courted
death
in
the
primitive
Church
;
and
therefore
may
be
much
dearer
in
the
eyes
of
God
:
But
that
which
I
say
in
this
particular
,
is
that
a
smallnesse
in
one
,
is
not
an
argument
of
the
imperfection
of
the
whole
estate
:
Because
God
does
not
alwayes
give
to
every
man
occasions
to
exercise
,
and
therefore
not
to
improve
every
grace
;
and
the
passive
vertues
of
a
Christian
are
not
to
be
expected
to
grow
so
fast
in
prosperous
,
as
in
suffering
Christians
:
but
in
this
case
we
are
to
take
accounts
of
our selves
by
the
improvement
of
those
graces
which
God
makes
to
happen
often
in
our
lives
;
such
as
are
charity
and
temperance
in
young
men
,
liberality
and
religion
in
aged
persons
,
ingenuity
and
humility
in
schollers
,
justice
in
merchants
and
artificers
,
forgivenesse
of
injuries
in
great
men
,
and
persons
tempted
by
law-suits
;
for
since
vertues
grow
like
other
morall
habits
,
by
use
;
diligence
,
and
assiduity
,
there
where
God
hath
appointed
our
work
and
in
our
instances
,
there
we
must
consider
concerning
our
growth
in
grace
,
in
other
things
we
are
but
beginners
:
But
it
is
not
likely
that
God
will
trie
us
concerning
degrees
hereafter
,
in
such
things
of
which
in
this
world
he
was
sparing
to
give
us
opportunities
.
3.
Be
carefull
to
observe
that
these
rules
are
not
all
to
be
understood
negatively
,
but
positively
,
and
affirmatively
,
that
is
,
that
a
man
may
conclude
that
he
is
grown
in
grace
if
he
observes
these
characters
in
himself
,
which
I
have
here
discoursed
of
;
but
he
must
not
conclude
negatively
,
that
he
is
not
grown
in
grace
,
if
he
cannot
observe
such
signall
testimonies
:
for
sometimes
God
covers
the
graces
of
his
servants
,
and
hides
the
beauty
of
his
tabernacle
with
goats
hair
,
and
the
skins
of
beasts
,
that
he
may
rather
suffer
them
to
want
present
comfort
,
then
the
grace
of
humility
;
for
it
is
not
necessary
to
preserve
the
gayeties
and
their
spirituall
pleasures
;
but
if
their
humility
fails
,
(
which
may
easily
do
under
the
sunshine
of
conspicuous
and
illustrious
graces
)
their
vertues
and
themselves
perish
in
a
sad
declension
.
But
sometimes
men
have
not
skill
to
make
a
judgement
;
and
all
this
discourse
seems
too
artificiall
to
be
tried
by
in
the
hearty
purposes
of
religion
.
Sometimes
they
let
passe
much
of
their
life
,
even
of
their
better
dayes
,
without
observance
of
particulars
;
sometimes
their
cases
of
conscience
are
intricate
,
or
allayed
with
unavoydable
infirmities
;
sometimes
they
are
so
uninstructed
in
the
more
secret
parts
of
religion
,
and
there
are
so
many
illusions
and
accidentall
miseariages
,
that
if
we
shall
conclude
negatively
in
the
present
Question
,
we
may
produce
scruples
infinite
,
but
understand
nothing
more
of
our
estate
,
and
do
much
lesse
of
our
duty
.
4.
In
considering
concerning
our
growth
in
grace
,
let
us
take
more
care
to
consider
matters
that
concern
justice
,
and
charity
,
then
that
concern
the
vertue
of
religion
:
because
in
this
there
may
be
much
,
in
the
other
there
cannot
easily
be
any
illusion
,
and
cosenage
.
That
is
a
good
religion
that
beleeves
,
and
trusts
,
and
hopes
in
God
through
Jesus
Christ
,
and
for
his
sake
does
all
justice
,
and
all
charity
,
that
he
can
;
and
our
Blessed
Lord
gives
no
other
deseription
of
love
to
God
,
but
obedience
and
keeping
his
commandements
:
Justice
and
charity
are
like
the
matter
,
religion
is
the
form
of
Christianity
;
but
although
the
form
be
more
noble
and
the
principle
of
life
,
yet
it
is
lesse
discernable
,
lesse
materiall
,
and
lesse
sensible
;
and
we
judge
concerning
the
form
by
the
matter
,
and
by
materiall
accidents
,
and
by
actions
:
and
so
we
must
of
our
religion
,
that
is
of
our
love
to
God
,
and
of
the
efficacy
of
our
prayers
,
and
the
usefulnesse
of
our
fastings
;
we
must
make
our
judgements
by
the
more
materiall
parts
of
our
duty
,
that
is
,
by
sobriety
,
and
by
justice
,
and
by
charity
.
I
am
much
prevented
in
my
intention
for
the
perfecting
of
this
so
very
materiall
consideration
:
I
shall
therefore
onely
tell
you
,
that
to
these
parts
and
actions
of
good
life
,
or
of
our
growth
in
grace
,
some
have
added
some
accidentall
considerations
,
which
are
rather
signes
then
parts
of
it
:
Such
are
.
1.
To
praise
all
good
things
,
and
to
study
to
imitate
what
we
praise
.
2.
To
be
impatient
that
any
man
should
excell
us
;
not
out
of
envy
to
the
person
,
but
of
noble
emulation
to
the
excellency
;
For
so
Themistocles
could
not
sleep
after
the
great
victory
at
Marathon
purchased
by
Miltiades
;
till
he
had
made
himself
illustrious
by
equall
services
to
his
countrey
.
3.
The
bearing
of
sicknesse
patiently
,
and
ever
with
improvement
,
and
the
addition
of
some
excellent
principle
,
and
the
firm
pursuing
it
.
4.
Great
devotion
,
and
much
delight
in
our
prayers
.
5.
Frequent
inspirations
,
and
often
whispers
of
the
Spirit
of
God
prompting
us
to
devotion
,
and
obedience
,
especially
if
we
adde
to
this
,
a
constant
and
ready
obedience
to
all
those
holy
invitations
.
6.
Offering
peace
to
them
that
have
injured
me
,
and
the
abating
of
the
circumstances
of
honour
,
or
of
right
,
when
either
justice
,
or
charity
,
is
concerned
in
it
.
7.
Love
to
the
brethren
.
8.
To
behold
our
companions
,
or
our
inferiours
full
of
honour
and
fortune
;
and
if
we
sit
still
at
home
and
murmur
not
,
or
if
we
can
rejoyce
both
in
their
honour
,
and
our
own
quiet
,
that
's
a
fair
work
of
a
good
man
;
And
now
9.
After
all
this
,
I
will
not
trouble
you
with
reckoning
a
freedom
from
being
tempted
,
not
onely
from
being
overcome
,
but
from
being
tried
:
for
though
that
be
a
rare
felicity
,
and
hath
in
it
much
safety
,
yet
it
hath
lesse
honour
and
fewer
instances
of
vertue
,
unlesse
it
proceed
from
a
confirmed
and
heroicall
grace
;
which
is
indeed
a
little
image
of
heaven
,
and
of
a
celestiall
charity
;
and
never
happens
signally
to
any
,
but
to
old
and
very
eminent
persons
.
10.
But
some
also
adde
an
excellent
habit
of
body
and
materiall
passions
,
such
as
are
chast
and
vertuous
dreams
,
and
suppose
that
as
a
disease
abuses
the
fancy
,
and
a
vice
does
prejudice
it
;
so
may
an
excellent
vertue
of
the
soul
smooth
and
Calcine
the
body
,
and
make
it
serve
perfectly
,
and
without
rebellious
indispositions
.
11.
Others
are
in
love
with
Mary
Magdalens
tears
,
and
fancy
the
hard
knees
of
Saint
James
,
and
the
sore
eyes
of
Saint
Peter
,
and
the
very
recreations
of
Saint
John
.
Proh
!
quam
virtute
praeditos
omnia
decent
!
thinking
all
things
becomes
a
good
man
;
even
his
gestures
and
little
incuriosities
:
And
though
this
may
proceed
from
a
great
love
of
vertue
,
yet
because
some
men
do
thus
much
and
no
more
,
and
this
is
to
be
attributed
to
the
lustre
of
vertue
,
which
shines
a
little
thorow
a
mans
eye-lids
,
though
he
perversely
winks
against
the
light
;
yet
as
the
former
of
these
two
is
too
Metaphysicall
;
so
as
the
later
too
Phantasticall
:
he
that
by
the
fore-going
materiall
parts
and
proper
significations
of
a
growing
grace
does
not
understand
his
own
condition
,
must
be
content
to
work
on
still
super
totam
materiam
,
without
considerations
of
Particulars
;
he
must
pray
earnestly
,
and
watch
diligently
,
and
consult
with
prudent
Guides
,
and
ask
of
God
great
measures
of
his
Spirit
,
and
hunger
and
thirst
after
righteousnesse
:
for
he
that
does
so
,
shall
certainly
be
satisfied
:
and
if
he
understands
not
his
present
good
condition
,
yet
if
he
be
not
wanting
in
the
down
right
endeavours
of
piety
,
and
in
hearty
purposes
,
he
shall
then
finde
that
he
is
grown
in
grace
when
he
springs
up
in
the
resurrection
of
the
just
,
and
shall
be
ingrafted
upon
a
tree
of
Paradise
,
which
beareth
fruit
for
ever
,
Glory
to
God
,
rejoycing
to
Saints
and
Angels
,
and
eternall
felicity
to
his
own
pious
,
though
undiscerning
soul.
Prima
sequentem
,
honestum
est
in
secundis
aut
tertijs
consistere
.
Cicero
.
Sermon
.
XVI
.
Of
Growth
in
Sinne
,
OR
The
severall
states
and
degrees
of
Sinners
,
WITH
The
manner
how
they
are
to
be
treated
.
Jude
Epist.
Ver.
22
,
23.
And
of
some
have
compassion
,
making
a
difference
:
*
And
others
save
with
fear
,
pulling
them
out
of
the
fire
.
MAn
hath
but
one
entrance
into
the
world
,
but
a
thousand
wayes
to
passe
from
thence
;
and
as
it
is
in
the
natural
,
so
it
is
in
the
spiritual
;
nothing
but
the
union
of
faith
and
obedience
can
secure
our
regeneration
,
and
our
new
birth
,
and
can
bring
us
to
see
the
light
of
heaven
:
but
there
are
a
thousand
passages
of
turning
into
darknesse
;
and
it
is
not
enough
that
our
bodies
are
exposed
to
so
many
sad
infirmities
and
dishonourable
imperfections
,
unlesse
our
soul
also
be
a
subject
capable
of
so
many
diseases
,
follies
,
irregular
passions
,
false
principles
,
accursed
habits
and
degrees
of
perversnesse
,
that
the
very
kindes
of
them
are
reducible
to
a
method
,
and
make
up
the
part
of
a
science
:
There
are
variety
of
stages
and
descents
to
death
;
as
there
are
diversity
of
torments
,
and
of
sad
regions
of
misery
in
hell
,
which
is
the
centre
and
kingdom
of
sorrows
.
But
that
we
may
a
little
refresh
the
sadnesses
of
this
consideration
;
for
every
one
of
these
stages
of
sin
,
God
hath
measured
out
a
proportion
of
mercy
;
for
if
sin
abounds
,
grace
shall
much
more
abound
,
and
God
hath
concluded
all
under
sin
,
not
with
purposes
to
destroy
us
,
but
,
Ut
omnium
misereatur
,
that
he
might
have
mercy
upon
all
;
that
light
may
break
forth
from
the
deepest
inclosures
of
darknesse
,
and
mercy
may
rejoyce
upon
the
recessions
of
justice
,
and
grace
may
triumph
upon
the
ruins
of
sin
,
and
God
may
be
glorified
in
the
miracles
of
our
conversion
,
and
the
wonders
of
our
preservation
,
and
glories
of
our
being
saved
.
There
is
no
state
of
sin
,
but
if
we
be
persons
capable
(
according
to
Gods
method
of
healing
)
of
receiving
antidotes
,
we
shall
finde
a
sheet
of
mercy
spread
over
our
wounds
and
nakednesse
.
If
our
diseases
be
small
,
almost
necessary
,
scarce
avoidable
,
then
God
does
,
and
so
we
are
commanded
to
cure
them
,
and
cover
them
with
a
vail
of
pity
,
compassion
,
and
gentle
remedies
:
If
our
evils
be
violent
,
inveterate
,
gangrened
and
incorporated
into
our
nature
by
evil
customes
,
they
must
be
pulled
from
the
flames
of
hell
with
censures
,
and
cauteries
,
and
punishments
,
and
sharp
remedies
,
quickly
and
rudely
;
their
danger
is
present
and
sudden
,
its
effect
is
quick
and
intolerable
,
and
there
is
no
soft
counsels
then
to
be
entertained
;
they
are
already
in
the
fire
;
but
they
may
be
saved
for
all
that
;
so
great
,
so
infinite
,
so
miraculous
is
Gods
mercy
,
that
he
will
not
give
a
sinner
over
,
though
the
hairs
of
his
head
be
singed
with
the
flames
of
hell
;
Gods
desires
of
having
us
to
be
saved
continue
,
even
when
we
begin
to
be
damned
;
even
till
we
will
not
be
saved
,
and
are
gone
beyond
Gods
method
,
and
all
the
revelations
of
his
kindnesse
.
And
certainly
that
is
a
bold
and
a
mighty
sinner
whose
iniquity
is
sweld
beyond
all
the
bulk
and
heap
of
Gods
revealed
loving
kindnesse
:
If
sin
hath
sweld
beyond
grace
,
and
superabounds
over
it
,
that
sin
is
gone
beyond
the
measures
of
a
man
;
such
a
person
is
removed
beyond
all
the
malice
of
humane
nature
,
into
the
evil
and
spite
of
Devils
,
and
accursed
spirits
;
there
is
no
greater
sadnesse
in
the
world
then
this
.
God
hath
not
appointed
a
remedy
in
the
vast
treasures
of
grace
for
some
men
,
and
some
sins
;
they
have
sinned
like
the
falling
Angels
;
and
having
over
run
the
ordinary
evil
inclinations
of
their
nature
,
they
are
without
the
protection
of
the
divine
mercy
;
and
the
conditions
of
that
grace
which
was
designed
to
save
all
the
world
,
was
sufficient
to
have
saved
twenty
.
This
is
a
condition
to
be
avoyded
with
the
care
of
God
and
his
Angels
,
and
all
the
whole
industry
of
man
.
In
order
to
which
end
my
purpose
now
is
to
remonstrate
to
you
the
several
states
of
sin
,
and
death
,
together
with
those
remedies
which
God
had
proportioned
out
to
them
,
that
we
may
observe
the
evils
of
the
least
,
and
so
avoid
the
intolerable
mischiefs
of
the
greater
,
even
of
those
sins
which
still
are
within
the
power
and
possibilities
of
recovery
,
lest
insensibly
we
fall
into
those
sins
and
into
those
circumstances
of
person
for
which
Christ
never
died
,
which
the
Holy
Ghost
never
means
to
cure
,
and
which
the
eternal
God
never
will
pardon
;
for
there
are
of
this
kinde
more
then
commonly
men
imagine
,
whilest
they
amuse
their
spirits
with
gaietyes
and
false
principles
,
till
they
have
run
into
horrible
impieties
,
from
whence
they
are
not
willing
to
withdraw
their
foot
,
and
God
is
resolved
never
to
snatch
and
force
them
thence
.
I
[
of
some
have
compassion
]
and
these
I
shall
reduce
to
four
heads
or
orders
of
men
and
actions
;
all
which
have
their
proper
cure
pro
portionable
to
their
proper
state
,
gentle
remedies
to
the
lesser
irregularities
of
the
soul.
The
first
are
those
that
sin
without
observation
of
their
particular
state
;
either
because
they
are
uninstructed
in
the
special
cases
of
conscience
,
or
because
they
do
an
evil
against
which
there
is
no
expresse
commandment
.
It
is
a
sad
calamity
that
there
are
so
many
milions
of
men
and
women
that
are
entred
into
a
state
of
sicknesse
and
danger
,
and
yet
are
made
to
believe
they
are
in
perfect
health
;
and
they
do
actions
concerning
which
they
never
made
a
question
whether
they
were
just
or
no
;
nor
were
ever
taught
by
what
names
to
call
them
.
For
while
they
observe
that
modesty
is
sometimes
abused
by
a
false
name
and
called
clownishnesse
,
&
want
of
breeding
;
and
contentednesse
and
temperate
living
is
suppressed
to
be
want
of
courage
and
noble
thoughts
;
and
severity
of
life
is
called
imprudent
and
unsociable
;
and
simplicity
and
hearty
honesty
is
counted
foolish
and
unpolitick
,
they
are
easily
tempted
to
honour
prodigality
and
foolish
dissolution
of
their
estates
with
the
title
of
liberal
and
noble
usages
,
timorousnesse
is
called
caution
,
rashnesse
is
called
quicknesse
of
spirit
,
covetousnesse
,
is
frugality
,
amorousnesse
is
society
,
and
gentile
;
peevishnesse
and
anger
is
courage
,
flattery
is
humane
,
and
courteous
;
and
under
these
false
vails
vertue
sli●s
away
(
like
truth
from
under
the
hand
of
them
that
fight
for
her
)
and
leave
vices
dressed
up
with
the
same
imagery
,
and
the
fraud
not
discovered
,
till
the
day
of
recompences
,
when
men
are
distingushed
by
their
rewards
.
But
so
men
think
they
sleep
freely
when
their
spirits
are
loaden
with
a
Lethargy
and
they
call
a
hestick-feaver
the
vigour
of
a
natural
heat
,
tell
nature
changes
those
lesse
discerned
states
into
the
notorious
images
of
death
.
Very
many
men
never
consider
whether
they
sin
or
no
in
10000.
of
their
actions
,
every
one
of
which
is
very
disputable
;
and
do
not
think
they
are
bound
to
consider
:
these
men
are
to
be
pitied
and
instructed
,
they
are
to
be
called
upon
to
use
religion
like
a
daily
diet
;
their
consciences
must
be
made
tender
and
their
Catechisme
enlarged
;
teach
them
,
and
make
them
sensible
and
they
are
cured
.
But
the
other
in
this
place
are
more
considerable
;
Men
sin
without
observation
because
their
actions
have
no
restraint
of
an
expresse
Commandment
,
no
letter
of
the
law
to
condemn
them
by
an
expresse
sentence
.
And
this
happens
,
when
the
crime
is
comprehended
under
a
general
notion
without
the
instancing
of
particulars
;
for
if
you
search
over
all
the
Scripture
you
shall
never
finde
incest
named
and
marked
with
the
black
character
of
death
;
and
there
are
diveres
sorts
of
uncleannesse
,
to
which
Scripture
therefore
gives
no
name
,
because
she
would
have
them
have
no
being
;
And
it
had
been
necessary
that
God
should
have
described
all
particulars
and
all
kindes
,
if
he
had
not
given
reason
to
man
.
For
so
it
is
fit
that
a
guide
should
point
out
every
turning
,
if
he
be
to
teach
a
childe
or
a
fool
to
return
under
his
fathers
roof
:
But
he
that
bids
us
avoid
intemperance
for
fear
of
a
feaver
,
supposes
you
to
be
sufficiently
instructed
that
you
may
avoid
the
plague
;
and
when
to
look
upon
a
woman
with
lust
is
condemned
,
it
will
not
be
necessary
to
adde
,
you
must
not
do
more
,
when
even
the
least
is
forbidden
;
and
when
to
uncover
the
nakednesse
of
Noah
brought
an
universal
plague
upon
the
posterity
of
Cham
,
it
was
not
necessary
that
the
law-giver
should
say
you
must
not
ascend
to
your
fathers
bed
,
or
draw
the
curtains
from
your
sisters
retirements
.
When
the
Athenians
forbad
to
transport
figs
from
Athens
,
there
was
no
need
to
name
the
gardens
of
Alcibiades
,
much
lesse
was
it
necessary
to
adde
that
Chabrias
should
send
no
plants
to
Sparta
.
What
so
ever
is
comprised
under
the
general
notion
,
and
partakes
of
the
common
nature
and
the
same
iniquity
needs
no
special
prohibition
,
unlesse
we
think
we
can
mock
God
and
elude
his
holy
precepts
with
an
absurd
trick
of
mistaken
Logick
.
I
am
sure
that
will
not
save
us
harmlesse
from
a
thunderbolt
.
2.
Men
sin
without
an
expresse
prohibition
when
they
commit
a
thing
that
is
like
a
forbidden
evil
.
And
when
Saint
Paul
had
reckoned
many
works
of
the
flesh
he
addes
[
and
such
like
]
all
that
have
the
same
unreasonablenesse
&
carnallity
.
For
thus
,
poligamy
is
unlawful
;
for
if
it
be
not
lawful
for
a
Christian
to
put
away
his
wife
and
marry
another
(
unlesse
for
adultery
)
much
lesse
may
he
keep
a
first
and
take
a
second
,
when
the
first
is
not
put
away
;
If
a
Christian
may
not
be
drunk
with
wine
,
neither
may
he
be
drunk
with
passion
;
if
he
may
not
kill
his
neighbour
,
neither
then
must
he
tempt
him
to
sin
;
for
that
destroyes
him
more
:
if
he
may
not
wound
him
,
then
he
may
not
perswade
him
to
intemperance
,
and
a
drunken
feaver
;
if
it
be
not
lawful
to
cozen
a
man
,
much
lesse
is
it
permitted
that
he
make
a
man
a
fool
,
and
a
beast
,
and
exposed
to
every
mans
abuse
and
to
all
ready
evils
.
And
yet
men
are
taught
to
start
at
the
one
half
of
these
,
and
make
no
conscience
of
the
other
half
;
whereof
some
have
a
greater
basenesse
then
the
other
that
are
named
,
and
all
have
the
same
unreasonablenesse
.
3.
A
man
is
guilty
,
even
when
no
law
names
his
action
,
if
he
does
any
thing
that
is
a
cause
or
an
effect
,
a
part
or
unhandsome
adjunct
of
a
forbidden
instance
;
he
that
forbad
all
intemperance
,
is
as
much
displeased
with
the
infinite
of
foolish
talk
that
happens
at
such
meetings
,
as
he
is
at
the
spoiling
of
the
drink
and
the
destroying
the
health
.
If
God
cannot
endure
wantonnesse
,
how
can
he
suffer
lascivious
dressings
,
tempting
circumstances
,
wanton
eyes
,
high
diet
if
idlenesse
be
a
sin
,
then
al
immoderate
mispending
of
our
time
,
all
long
and
tedious
games
,
all
absurd
contrivances
how
to
throw
away
a
precious
hour
and
a
day
of
salvation
also
,
are
against
God
and
against
religion
.
He
that
is
commanded
to
be
charitable
it
is
also
intended
he
should
not
spend
his
money
vainely
,
but
be
a
good
husband
and
provident
that
he
may
be
able
to
give
to
the
poor
,
as
he
would
be
to
purchase
a
Lordship
,
or
pay
his
daughters
portion
:
and
upon
this
stock
it
is
that
Christian
religion
forbids
jeering
,
and
immoderate
laughter
and
reckon
jestings
amongst
the
things
that
are
unseemly
.
This
also
would
be
considered
.
4.
Besides
the
expresse
laws
of
our
religion
,
there
is
an
universal
line
and
limit
to
our
passions
and
designes
,
which
is
called
the
anology
of
Christianity
;
that
is
,
the
proportion
of
its
sanctity
and
strictnesse
of
〈◊〉
holy
precepts
.
This
is
not
forbidden
,
but
does
this
become
you
?
Is
it
decent
to
see
a
Christian
live
in
plenty
and
ease
and
heap
up
mony
and
never
to
partake
of
Christs
passions
,
there
is
no
law
against
a
Judge
,
his
being
a
dresser
of
gardens
or
a
gatherer
of
Sycamore
fruits
,
but
it
becomes
him
not
,
and
deserves
a
reproof
.
If
I
do
exact
justice
to
my
neighbour
and
cause
him
to
be
punished
legally
for
all
the
evils
he
makes
me
suffer
,
I
have
not
broken
a
fragment
from
the
stony
tables
of
the
law
:
but
this
is
against
the
analogy
of
our
religion
;
It
does
not
become
a
Disciple
of
so
gentle
a
master
to
take
all
advantages
that
he
can
.
Christ
,
that
quitted
all
the
glories
that
were
essential
to
him
,
and
that
grew
up
in
his
nature
when
he
lodged
in
his
Fathers
bosom
,
Christ
that
suffered
all
the
evils
due
for
the
sins
of
mankinde
,
himself
remaining
most
innocent
,
Christ
,
that
promised
persecution
,
injuries
and
affronts
as
part
of
our
present
portion
,
and
gave
them
to
his
Disciples
as
a
legacy
,
and
gave
us
his
spirit
to
enable
us
to
suffer
injuries
;
and
made
that
the
parts
of
suffering
evils
should
be
the
matter
of
three
or
four
Christian
graces
,
of
patience
of
fortitude
of
long
animity
and
perseverance
;
he
that
of
eight
beatitudes
made
that
five
of
them
should
be
instanced
in
the
matter
of
humiliation
and
suffering
temporal
inconvenience
,
that
blessed
Master
was
certainly
desirous
that
his
Disciples
should
take
their
crowns
from
the
crosse
,
not
from
the
evennesse
and
felicities
of
the
world
;
He
intended
we
should
give
something
,
and
suffer
more
things
,
and
forgive
all
things
,
all
injuries
whatsoever
;
and
though
together
with
this
may
consist
our
securing
a
just
interest
;
yet
in
very
many
circumstances
we
shall
be
put
to
consider
how
far
it
becomes
us
,
to
quit
something
of
that
,
to
pursue
peace
;
and
when
we
have
secured
the
letter
of
the
law
,
that
we
also
look
to
its
analogy
;
when
we
do
what
we
are
strictly
bound
to
,
then
also
we
must
consider
what
becomes
us
,
who
are
disciples
of
such
a
Master
,
who
are
instructed
with
such
principles
,
charmed
with
so
severe
precepts
and
invited
with
the
certainty
of
infinite
rewards
.
Now
although
this
discourse
may
seem
new
and
strange
,
and
very
severe
,
yet
it
is
infinitely
reasonable
,
because
Christianity
is
a
law
of
love
,
and
voluntary
services
;
it
can
in
no
sense
be
confined
with
laws
and
strict
measures
;
well
may
the
Ocean
receive
its
limits
,
and
the
whole
capacity
of
fire
be
glutted
,
and
the
grave
have
his
belly
so
full
,
that
it
shal
cast
up
al
its
bowels
and
disgorge
the
continual
meal
of
so
many
thousand
years
;
but
love
can
never
have
a
limit
;
and
it
is
indeed
to
be
swallowed
up
but
nothing
can
fill
it
but
God
,
who
hath
no
bound
.
Christianity
is
a
law
for
sons
,
not
for
servants
;
and
God
that
gives
his
grace
without
measure
,
and
rewards
without
end
,
and
acts
of
favour
beyond
our
askings
,
and
provides
for
us
beyond
our
needs
,
and
gives
us
counsels
beyond
commandments
,
intends
not
to
be
limited
out
by
the
just
evennesses
and
stricken
measures
of
the
words
of
a
commandment
.
Give
to
God
full
measure
,
〈◊〉
together
,
pressed
down
,
heaped
up
,
and
running
over
;
for
God
does
so
to
us
;
and
when
we
have
done
so
to
him
,
we
are
infinitely
short
of
the
least
measure
of
what
God
does
for
us
;
we
are
still
unprofitable
servants
.
And
therefore
as
the
breaking
any
of
the
laws
of
Christianity
provoks
God
to
anger
,
so
the
prevaricating
in
the
analogy
of
Christianity
stirres
him
up
to
jealousie
:
He
hath
reason
to
suspect
our
hearts
are
not
right
with
him
,
when
we
are
so
reserved
in
the
matter
and
measures
of
our
services
:
and
if
we
will
give
God
but
just
what
he
calls
for
by
expresse
mandate
,
it
is
just
in
him
to
require
all
of
that
at
our
hands
without
any
abatement
&
then
we
are
sure
to
miscarry
.
And
let
us
remember
that
when
God
said
he
was
a
jealous
God
he
expressed
the
meaning
of
it
to
be
,
he
did
punish
to
the
third
and
fourth
genoration
.
Jelousie
is
like
the
rage
of
a
man
:
but
if
it
be
also
like
the
anger
of
God
,
it
is
insupportable
and
will
crush
us
into
the
ruines
of
our
grave
.
But
because
these
things
are
not
frequently
considered
,
there
are
very
many
sins
committed
against
religion
,
which
because
the
commandment
hath
not
marked
men
,
refuse
to
mark
,
and
think
God
requires
no
more
.
I
am
entred
into
a
sea
of
matter
,
which
I
must
not
now
prosecute
;
but
I
shall
onely
note
this
to
you
that
it
is
but
reasonable
,
we
should
take
accounts
of
our
lives
,
by
the
proportions
as
well
as
by
the
expresse
rules
,
of
our
religion
;
because
in
humane
and
civil
actions
all
the
nations
of
the
world
use
so
to
call
their
subjects
to
account
.
For
that
which
in
the
accounts
of
men
is
called
reputation
and
publick
honesty
,
is
the
same
which
in
religion
we
call
analogy
and
proportion
;
in
both
cases
there
being
some
things
,
which
are
besides
the
notices
of
laws
,
and
yet
are
the
most
certain
consignations
of
an
excellent
vertue
.
He
is
a
base
person
that
does
any
thing
against
publick
honesty
and
yet
no
man
can
be
punished
if
he
marries
a
wife
the
next
day
after
his
first
wives
funeral
:
and
so
he
that
prevaricates
the
proportions
and
excellent
reasons
of
Christianity
,
is
a
person
without
zeal
,
and
without
love
:
and
unlesse
care
be
taken
of
him
he
will
quickly
be
without
religion
.
But
yet
these
I
say
are
a
sort
of
persons
which
are
to
be
used
with
gentlenesse
,
and
treated
with
compassion
;
for
no
man
must
be
handled
roughly
to
force
him
to
do
a
kindnesse
:
and
coercion
of
laws
and
severity
of
Judges
,
serjeants
and
executioners
are
against
offenders
of
commandments
;
But
the
way
to
cure
such
persons
is
the
easiest
and
genteliest
remedy
of
all
others
.
They
are
to
be
instructed
in
all
the
parts
of
duty
,
and
invited
forward
by
the
consideration
of
the
great
rewards
which
are
laid
up
for
all
the
sons
of
God
,
who
serve
him
without
constraint
,
without
measures
and
allaves
,
even
as
fire
burns
,
and
as
the
roses
grow
,
even
as
much
as
they
can
,
and
to
all
the
extent
of
their
natural
and
artificial
capacities
For
it
is
a
thing
fit
for
our
compassion
,
to
see
men
fettered
in
the
iron
bands
of
laws
and
yet
to
break
the
golden
chains
of
love
but
all
those
instruments
which
are
proper
to
enkindle
the
love
of
God
and
to
turn
fear
into
charity
are
the
proper
instances
of
that
compassion
which
is
to
be
used
towards
these
men
.
2.
The
next
sort
of
those
who
are
in
the
state
of
sin
,
and
yet
to
be
handled
gently
and
with
compassion
are
those
who
entertain
themselves
with
the
beginnings
and
little
entrances
of
sin
,
which
as
they
are
to
be
more
pitied
because
they
often
come
by
reason
of
inadvertancy
,
and
an
unavoidable
weaknesse
in
many
degrees
,
so
they
are
more
to
be
taken
care
of
,
because
they
are
undervallued
&
undiscernably
run
into
incovenience
;
when
we
see
a
childe
strike
a
servant
rudely
,
or
jeere
a
silly
person
,
or
wittily
cheat
his
play-fellow
,
or
talk
words
light
as
the
skirt
of
a
summer
garment
,
we
laugh
and
are
delighted
with
the
wit
and
confidence
of
the
boy
;
and
incourage
such
hopeful
beginnings
;
and
in
the
mean
time
we
consider
not
that
from
these
beginnings
he
shall
grow
up
till
he
become
a
Tyrant
,
an
oppressor
,
a
Goat
and
a
Traytor
.
Nemo
simul
malus
fit
&
malus
esse
cernitur
;
sicut
nec
scorpijs
tum
innas●untur
stimuli
cum
pungunt
No
man
is
discerned
to
be
vitious
so
soon
as
he
is
so
,
and
vices
have
their
infancy
and
their
childe-hood
and
it
cannot
be
expected
that
in
a
childs
age
should
be
the
vice
of
a
man
;
that
were
monstrous
as
if
he
wore
a
beard
in
his
cradle
;
and
we
do
not
believe
that
a
serpents
sting
does
just
then
grow
when
he
stricks
us
in
a
vital
part
:
The
venome
and
the
little
spear
was
there
,
when
it
first
began
to
creep
from
his
little
shell
:
And
little
boldnesses
and
looser
words
and
wranglings
for
nuts
,
and
lying
for
trifles
,
are
of
the
same
proportion
to
the
malice
of
a
childe
,
as
impudence
and
duels
and
injurious
law-suits
,
and
false
witnesse
in
judgement
&
perjuries
are
in
men
.
And
the
case
is
the
same
when
men
enter
upon
a
new
stock
of
any
sin
;
the
vice
is
at
first
apt
to
be
put
out
of
countenance
and
a
little
thing
discourages
it
;
and
it
amuses
the
spirit
with
words
,
and
phantastick
images
,
and
cheape
instances
of
sin
;
and
men
think
themselves
safe
because
they
are
as
yet
safe
from
laws
,
and
the
sin
does
not
as
yet
out
cry
the
healthful
noise
of
Christs
loud
cryings
and
intercession
with
his
Father
,
nor
call
for
thunder
or
an
amazing
judgement
;
but
according
to
the
old
saying
the
thornes
of
Dauphine
will
never
fetch
blood
if
they
do
not
scratch
the
first
day
:
&
we
shal
finde
that
the
little
undecencies
and
riflings
of
our
souls
,
the
first
openings
and
disparkings
of
our
vertue
differ
onely
from
the
state
of
perdition
,
as
infancy
does
from
old
age
,
as
sicknesse
from
death
;
It
is
the
entrance
into
those
regions
whether
whosoever
passes
finally
,
shall
lie
down
and
groan
with
an
eternal
sorrow
.
Now
in
this
case
it
may
happen
that
a
compassion
may
ruine
a
man
,
if
it
be
the
pity
of
an
indiscreet
mother
,
and
nurse
the
sin
from
its
weaknesse
to
the
strength
of
habit
and
impudence
;
The
compassion
that
is
to
be
used
to
such
persons
is
the
compassion
of
a
Phisitian
or
a
severe
Tutor
;
chastise
thy
infant-sinne
by
discipline
,
and
acts
of
vertue
;
and
never
begin
that
way
from
whence
you
must
return
with
some
trouble
,
and
much
shame
,
or
else
if
you
proceed
,
you
finish
your
eternal
ruine
.
He
that
means
to
be
temperate
and
avoid
the
crime
and
dishonour
of
being
a
drunkard
must
not
love
to
partake
of
the
songs
or
to
bear
a
part
in
the
foolish
scenes
of
laughter
which
destract
wisdome
and
fright
her
from
the
company
;
And
Lavina
that
was
chaster
then
the
elder
Sabines
,
and
severer
then
her
Philosophical
guardian
,
was
wel
instructed
in
the
great
lines
of
honour
and
cold
justice
to
her
husband
;
but
when
she
gave
way
to
the
wanton
ointments
&
looser
circumstances
of
the
Baie
and
bathed
often
in
Avernus
,
and
from
thence
hurried
to
the
companies
and
dressings
of
Lucrinus
,
she
quenched
her
honour
,
and
gave
her
vertue
and
her
body
as
a
spoil
to
the
follies
and
intemperance
of
a
young
gentle-man
.
For
so
have
I
seen
the
little
purles
of
a
spring
sweat
thorow
the
bottom
of
a
bank
and
intenerate
the
stubborn
pavement
till
it
hath
made
it
fit
for
the
impression
of
a
childes
foot
,
and
it
was
despised
like
the
descending
pearls
of
a
misty
morning
,
till
it
had
opened
its
way
,
and
made
a
stream
large
enough
to
carry
away
the
ruines
of
the
undermined
strand
,
and
to
invade
the
neighbouring
gardens
:
but
then
the
despised
drops
were
grown
into
an
artificial
river
and
an
intolerable
mischief
:
so
are
the
first
entrances
of
sin
,
stop'd
with
the
antidotes
of
a
hearty
prayer
,
and
checked
into
sobriety
,
by
the
eye
of
a
Reverend
man
,
or
the
counsells
of
a
single
sermon
:
But
when
such
beginnings
are
neglected
and
our
religion
hath
not
in
it
so
much
Philosophy
as
to
think
any
thing
evil
as
long
as
we
can
endure
it
,
they
grow
up
to
ulcers
and
pestilential
evils
;
they
destroy
the
soul
by
their
aboad
,
who
at
their
first
entry
might
have
been
killed
with
the
pressure
of
a
little
finger
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Those
men
are
in
a
condition
in
which
they
may
if
they
please
pity
themselves
;
keep
their
green
wounds
from
festering
and
uncleanlinesse
and
it
will
heal
alone
,
non
procul
absunt
,
they
are
not
far
from
the
kingdom
of
Heaven
,
but
they
are
not
within
its
portion
;
and
let
me
say
this
,
that
although
little
sins
have
not
yet
made
our
condition
desperate
but
left
it
easily
recoverable
,
yet
it
is
a
condition
that
is
quite
out
of
Gods
favour
:
although
they
are
not
far
advanced
in
their
progresse
to
ruine
,
yet
they
are
not
at
all
in
the
state
of
grace
,
and
therefore
though
they
are
to
be
pitied
and
relieved
accordingly
,
yet
that
supposes
the
incumbency
of
a
present
misery
.
3.
There
are
some
very
much
to
be
pitied
and
assisted
because
they
are
going
to
hell
and
(
as
matters
stand
with
them
)
they
cannot
,
or
they
think
they
cannot
avoid
it
.
Quidam
ad
alienum
dormiunt
Seneca
.
somnum
ad
alienum
edunt
appetitum
:
amare
&
odisse
(
res
omnium
maximè
liberas
)
jubentur
.
There
are
some
persons
whose
life
is
so
wholly
in
dependance
from
others
,
that
they
sleep
when
others
please
;
they
eat
and
drink
according
to
their
Masters
appetite
,
or
intemperance
:
they
are
commanded
to
love
or
hate
,
and
are
not
left
free
in
the
very
Charter
and
priviledges
of
nature
:
Miserum
est
servire
sub
Dominis
parùm
felicibus
,
for
suppose
the
Prince
or
the
Patron
be
vitious
,
suppose
he
calls
his
servants
to
bathe
their
souls
in
the
goblets
of
intemperance
:
if
he
be
also
imperious
(
for
such
persons
love
not
to
be
contradicted
in
their
vices
)
it
is
the
losse
of
that
mans
fortune
,
not
to
lose
his
soul
:
and
it
is
the
servants
excuse
and
he
esteems
it
also
his
glory
,
that
he
can
tell
a
merry
tale
,
how
his
Master
and
himself
did
swim
in
drink
,
till
they
both
talked
like
fools
,
and
then
did
lie
down
like
beasts
—
Facinus
quos
inquinat
aequat
.
There
is
then
no
difference
,
but
that
the
one
is
the
fairest
bull
and
the
master
of
the
heard
.
And
how
many
Tenents
and
Relatives
are
known
to
have
a
servile
conscience
and
to
know
no
affirmation
or
negation
but
such
as
shall
serve
their
Land-lords
interest
?
Alas
the
poor
men
live
by
it
,
and
they
must
beg
their
bread
if
ever
they
turn
recreant
,
or
shall
offer
to
be
honest
.
There
are
some
trades
whose
very
foundations
is
laid
in
the
vice
of
others
;
and
in
many
others
if
a
threed
of
deceit
do
not
quite
run
thorow
all
their
negotiations
,
they
decay
into
the
sorrows
of
beggery
;
and
therefore
they
will
support
their
neighbours
vice
,
that
he
may
support
their
trade
:
And
what
would
you
advise
those
men
to
do
,
to
whom
a
false
oath
is
offered
to
their
lips
,
and
a
dagger
at
their
heart
:
their
reason
is
surprized
,
and
their
choice
is
seized
upon
,
and
all
their
consultation
is
arrested
;
and
if
they
did
not
prepare
before
hand
,
and
stand
armed
with
religion
,
and
perfect
resolutions
,
would
not
any
man
fall
,
and
think
that
every
good
man
will
say
his
case
is
pitiable
.
Although
no
temptation
is
bigger
then
the
grace
of
God
,
yet
many
temptations
are
greater
then
our
strengths
,
and
we
do
not
live
at
the
rate
of
a
mighty
and
a
victorious
grace
.
Those
persons
which
cause
these
vitious
necessities
upon
their
brethren
will
lie
low
in
hell
;
but
the
others
will
have
but
small
comfort
in
feeling
a
lesser
damnation
.
Of
the
same
consideration
it
is
,
when
ignorant
people
are
Catechized
into
false
doctrine
,
and
know
nothing
but
such
principles
which
weaken
the
nerves
,
and
enfeeble
the
joynts
of
holy
living
;
they
never
heard
of
any
other
;
those
that
follow
great
and
evil
examples
;
the
people
that
are
ingaged
in
the
publike
sins
of
a
kingdom
wihch
they
understand
not
,
and
either
must
venture
to
be
undone
upon
the
strength
of
their
own
little
reasonings
,
and
weak
discoursings
,
or
else
must
go
quâ
itur
,
non
quâ
enndum
est
,
there
where
the
popular
misery
hath
made
the
way
plain
before
their
eyes
,
though
it
be
uneven
and
dangerous
to
their
consciences
.
In
these
cases
I
am
forced
to
reckon
a
Catalogue
of
mischiefs
;
but
it
will
be
hard
to
cure
any
of
them
.
Aristippus
in
his
discourses
was
a
great
flatterer
of
Dionysius
of
Sicily
,
and
did
own
doctrines
which
might
give
an
easinesse
to
some
vices
,
and
knew
not
how
to
contradict
the
pleasures
of
his
Prince
;
but
seemed
like
a
person
disposed
to
partake
of
them
,
that
the
example
of
a
Philosopher
,
and
the
practise
of
a
King
might
do
countenance
to
a
shamefull
life
.
But
when
Dionysius
sent
him
two
women
,
slaves
,
fair
,
and
young
,
he
sent
them
back
and
shamed
the
easinesse
of
his
doctrine
by
the
severity
of
his
manners
,
he
daring
to
be
vertuous
when
he
was
alone
,
though
in
the
presence
of
him
,
whom
he
thought
it
necessary
to
flatter
,
he
had
no
boldnesse
to
own
the
vertue
:
So
it
is
with
too
many
;
if
they
be
left
alone
,
and
that
they
stand
unshaken
with
the
eye
of
their
tempter
,
or
the
authority
of
their
Lord
,
they
go
whither
their
education
or
their
custome
carries
them
:
but
it
is
not
in
some
natures
to
deny
the
face
of
a
man
,
and
the
boldnesse
of
a
sinner
;
and
which
is
yet
worse
,
it
is
not
in
most
mens
interest
to
do
it
;
these
men
are
in
a
pitiable
condition
,
and
are
to
be
helped
by
the
following
rules
.
1.
Let
every
man
consider
that
he
hath
two
relations
to
serve
,
and
he
stands
between
God
and
his
Master
,
or
his
neerest
relative
:
and
in
such
cases
it
comes
to
be
disputed
whether
interest
be
preferred
;
which
of
the
persons
is
to
be
displeased
,
God
or
my
Master
,
God
or
my
Prince
,
God
or
my
Friend
?
If
we
be
servants
of
the
man
;
remember
also
that
I
am
a
servant
of
God
;
adde
to
this
,
that
if
my
present
service
to
the
man
be
a
slavery
in
me
,
and
a
tyranny
in
him
,
yet
Gods
service
is
a
noble
freedom
:
And
Apollonius
said
well
.
It
was
for
slaves
to
lie
,
and
for
free
men
to
speak
the
truth
.
If
you
be
freed
by
the
blood
of
the
Son
of
God
,
then
you
are
free
indeed
:
and
then
consider
how
dishonourable
it
is
to
lie
,
to
the
displeasure
of
God
,
and
onely
to
please
your
fellow-servant
.
The
difference
here
is
so
great
,
that
it
might
be
sufficient
onely
to
consider
the
antithesis
.
Did
the
man
make
you
what
you
are
?
Did
he
pay
his
blood
for
you
,
to
save
you
from
death
?
Does
he
keep
you
from
sicknesse
?
True
.
You
eat
at
his
table
;
but
they
are
of
Gods
provisions
that
he
and
you
feed
of
.
Can
your
master
free
you
from
a
fever
,
when
you
have
drunk
your self
into
it
?
and
restore
your
innocence
when
you
have
forsworn
your self
for
his
interest
?
Is
the
change
reasonable
?
He
gives
you
meat
and
drink
for
which
you
do
him
service
.
But
is
not
he
a
Tyrant
,
and
an
usurper
,
an
oppressor
,
and
an
extortioner
,
if
he
will
force
thee
to
give
thy
soul
for
him
?
to
sell
thy
soul
for
old-shoes
,
and
broken
bread
?
But
when
thou
art
to
make
thy
accounts
of
eternity
,
will
it
be
taken
for
an
answer
,
My
Patron
,
or
my
Governour
,
my
Prince
,
or
my
Master
,
forced
me
to
it
?
or
if
it
will
not
.
Will
he
undertake
a
portion
of
thy
flames
?
or
if
that
may
not
be
,
will
it
be
in
the
midst
of
all
thy
torments
,
any
ease
to
thy
sorrows
to
remember
all
the
rewards
and
clothes
,
all
the
money
,
and
civilities
,
all
the
cheerfull
looks
,
and
familiarity
,
and
fellowship
of
vices
which
in
your
life
time
made
your
spirit
so
gay
and
easie
?
It
will
in
the
eternall
loads
of
sorrow
,
adde
a
duplicate
of
groans
and
indignation
,
when
it
shall
be
remembred
for
how
base
and
trifling
interest
,
and
upon
what
weak
principles
we
fell
sick
and
died
eternally
.
2.
The
next
advise
to
persons
thus
tempted
is
,
that
they
would
learn
to
separate
duty
from
mistaken
interest
;
and
let
them
be
both
served
in
their
just
proportions
,
when
we
have
learned
to
make
a
difference
.
A
wife
is
bound
to
her
husband
in
all
his
just
designes
,
and
in
all
noble
usages
and
Christian
comportments
:
But
a
wife
is
no
more
bound
to
pursue
her
husbands
vitious
hatreds
,
then
to
serve
and
promote
his
unlawfull
and
wandring
loves
:
It
is
not
alwayes
a
part
of
duty
to
think
the
same
propositions
,
or
to
curse
the
same
persons
,
or
to
wish
him
successe
in
unjust
designes
:
And
yet
the
sadnesse
of
it
is
,
that
a
good
woman
is
easily
tempted
to
beleeve
the
cause
to
be
just
,
and
when
her
affection
hath
forced
her
judgement
,
her
judgement
for
ever
after
shall
carry
the
affection
to
all
its
erring
and
abused
determinations
.
A
friend
is
turned
a
flatterer
if
he
does
not
know
,
that
the
limits
of
friendship
extend
no
further
then
the
pale
and
inclosures
of
reason
and
religion
.
No
Master
puts
it
into
his
covenant
that
his
servant
shall
be
drunk
with
him
,
or
give
in
evidence
in
his
Masters
cause
,
according
to
his
Masters
scrolls
:
and
therefore
it
is
besides
and
against
the
duty
of
a
servant
to
sin
by
that
authority
;
it
is
as
if
he
should
set
Mules
to
keep
his
sheep
,
or
make
his
Dogs
to
carry
burdens
:
it
is
besides
their
nature
and
designe
;
and
if
any
person
falls
under
so
tyrannicall
relation
,
let
him
consider
how
hard
a
Master
he
serves
;
where
the
Devil
gives
the
imployment
,
and
shame
is
his
entertainment
,
and
sin
is
his
work
,
and
hell
is
his
wages
.
Take
therefore
the
counsel
of
the
son
of
Syrac
.
Accept
no
person
against
Ecclus.
4.
22.
thy
soul
,
and
let
not
the
reverence
of
any
man
cause
thee
to
fall
.
3.
When
passion
mingles
with
duty
,
and
is
a
necessary
instrument
of
serving
God
,
let
not
that
passion
run
its
own
course
and
passe
on
to
liberty
,
and
thence
to
licence
and
dissolution
:
but
let
no
more
of
it
be
entertained
,
then
will
just
do
the
work
.
For
no
zeal
of
duty
will
warrant
a
violent
passion
to
prevaricate
a
duty
.
I
have
seen
some
officers
of
Warre
in
passion
and
zeal
of
their
duty
have
made
no
scruple
to
command
a
souldier
with
the
dialect
of
cursing
and
accents
of
swearing
,
and
pretended
they
could
not
else
speak
words
effective
enough
,
and
of
sufficient
authority
;
and
a
man
may
easily
be
overtaken
in
the
issues
of
his
government
;
while
his
authority
serves
it
still
with
passion
,
if
he
be
not
curious
in
his
measures
,
his
passion
will
also
serve
it self
upon
the
authority
and
over
rule
the
Ruler
.
4.
Let
every
such
tempted
person
remember
,
that
all
evil
comes
from
our selves
,
and
not
from
others
;
and
therefore
all
pretences
and
prejudices
,
all
commands
and
temptations
,
all
opinions
and
necessities
,
are
but
instances
of
our
weaknesse
,
and
arguments
of
our
folly
:
For
unlesse
we
listed
,
no
man
can
make
us
drink
beyond
our
measures
:
And
if
I
tell
a
lie
for
my
Masters
or
my
friends
advantage
,
it
is
because
I
prefer
a
little
end
of
money
,
or
flattery
before
my
honour
and
my
innocence
.
They
are
huge
follies
which
go
up
and
down
in
the
mouthes
and
heads
of
men
,
[
He
that
knows
not
how
to
dissemble
,
knows
not
how
to
reigne
.
[
He
that
will
not
do
as
his
company
does
,
must
go
out
of
the
world
,
and
quit
all
society
of
men
:
We
create
necessities
of
our
own
,
and
then
think
we
have
reason
to
serve
their
importunity
.
Non
ego
sum
ambitiosus
,
sed
nemo
aliter
Romae
potest
vivere
,
non
ego
sumptuosus
,
sed
urbs
ipsa
magnas
impensas
exigit
.
Non
est
meum
vitium
quod
iracundus
sum
,
quod
nondum
constitui
certum
vitae
genus
adolescentia
haec
facit
.
The
place
we
live
in
makes
us
expensive
,
the
state
of
life
I
have
chosen
renders
me
ambitious
,
my
age
makes
me
angry
or
lustfull
,
proud
or
peevish
.
These
are
nothing
else
but
resolutions
never
to
mend
as
long
as
we
can
have
excuse
for
our
follies
,
and
untill
we
can
cozen
our selves
no
more
.
There
is
no
such
thing
as
a
necessity
for
a
Prince
to
dissemble
,
or
for
a
servant
to
lie
,
or
for
a
friend
to
flatter
,
for
a
civil
person
and
a
sociable
,
to
be
drunk
:
we
cozen
our selves
with
thinking
the
fault
is
so
much
derivative
from
others
,
till
the
smart
and
the
shame
falls
upon
our selves
,
and
covers
our
heads
with
sorrow
.
And
unlesse
this
gap
be
stopped
,
and
that
we
build
our
duty
upon
our
own
bottoms
,
as
supported
with
the
grace
of
God
,
there
is
no
vice
but
may
finde
a
Patron
;
and
no
age
or
relation
,
or
state
of
life
,
but
will
be
an
engagement
to
sin
:
And
we
shall
think
it
necessary
to
be
lustfull
in
our
youth
,
and
revengefull
in
our
man
hood
,
and
covetous
in
our
old
age
:
and
we
shall
perceive
that
every
state
of
men
,
and
every
trade
and
profession
,
lives
upon
the
vices
of
others
,
or
upon
their
miseries
;
and
therefore
they
will
think
it
necessary
to
promote
,
or
to
wish
it
.
If
men
were
temperate
,
Physitians
would
be
poor
:
and
unlesse
some
Princes
were
ambitious
,
or
others
injurious
,
there
would
be
no
imployment
for
souldiers
.
The
Vintners
retail
supports
the
Merchants
trade
,
and
it
is
a
vice
that
supports
the
Vintners
retail
;
and
if
all
men
were
wise
and
sober
persons
,
we
should
have
fewer
beggers
,
and
fewer
rich
;
and
if
our
Law-givers
should
imitate
Demades
of
Athens
,
who
condemned
a
man
that
lived
by
selling
things
belonging
to
funeralls
,
as
supposing
he
could
not
choose
but
wish
the
death
of
men
,
by
whose
dying
he
got
his
living
,
we
should
finde
most
men
accounted
criminalls
,
because
vice
is
so
involved
in
the
affairs
of
the
world
,
that
it
is
made
the
support
of
many
trades
and
the
businesse
of
great
multitudes
of
men
:
Certainly
from
hence
it
is
that
iniquity
does
so
much
abound
;
and
unlesse
we
state
our
questions
right
,
and
perceive
the
evil
to
be
designed
onely
from
our selves
,
and
that
no
such
pretence
shall
keep
off
the
punishment
,
or
the
shame
from
our selves
we
shall
fall
into
a
state
which
is
onely
capable
of
compassion
because
it
is
irrecoverable
:
and
then
we
shall
be
infinitely
miserable
,
when
we
can
onely
receive
an
uselesse
and
ineffective
pity
.
Whatsoever
is
necessary
cannot
be
avoided
:
He
therefore
that
shall
say
,
he
cannot
avoid
his
sin
,
is
out
of
the
mercies
of
this
Text
:
they
who
are
appointed
Guides
,
&
Physitians
of
souls
cannot
to
any
purpose
do
their
offices
of
pity
.
It
is
necessary
that
we
serve
God
,
and
do
our
duty
,
and
secure
the
interest
of
our
souls
,
and
be
as
carefull
to
preserve
our
relations
to
God
,
as
to
our
friend
,
or
Prince
.
But
,
if
it
can
be
necessary
for
any
man
,
in
any
condition
to
sin
,
it
is
also
necessary
for
that
man
to
perish
.
Sermon
.
XVII
.
The
severall
states
and
degrees
of
Sinners
,
WITH
The
manner
how
they
are
to
be
treated
.
Part
II.
4.
THe
last
sort
of
them
that
sin
,
and
yet
are
to
be
treated
with
compassion
,
is
of
them
that
interrupt
the
course
of
an
honest
life
with
single
acts
of
sin
,
stepping
aside
and
starting
like
a
broken
bowe
;
whose
resolution
stands
fair
,
and
their
hearts
are
towards
God
,
and
they
sojourn
in
religion
,
or
rather
,
dwell
there
;
but
that
like
evil
husbands
they
go
abroad
,
and
enter
into
places
of
dishonour
and
unthriftinesse
.
Such
as
these
,
all
stories
remember
with
a
sad
character
;
and
every
narrative
concerning
David
which
would
end
in
honour
and
fair
report
,
is
sullied
with
the
remembrances
of
Bathsheba
:
and
the
Holy
Ghost
hath
called
him
a
man
after
Gods
own
heart
,
save
in
the
matter
of
Uriah
;
there
indeed
he
was
a
man
after
his
own
heart
;
even
then
when
his
reason
was
stolne
from
him
by
passion
,
and
his
religion
was
sullied
by
the
beauties
of
a
fair
woman
.
I
wish
we
lived
in
an
age
in
which
the
people
were
to
be
treated
with
,
concerning
renouncing
the
single
actions
of
sin
,
and
the
seldome
interruptions
of
piety
:
Men
are
taught
to
say
,
that
every
man
sins
in
every
action
he
does
;
and
this
is
one
of
the
doctrines
,
for
the
beleeving
of
which
he
shall
be
accounted
a
good
man
;
and
upon
this
ground
it
is
easie
for
men
to
allow
themselves
some
sins
,
when
in
all
cases
,
and
in
every
action
it
is
unavoidable
.
I
shall
say
nothing
of
the
Question
,
save
that
the
Scripture
reckons
otherwise
,
*
and
in
the
1.
accounts
of
Davids
life
reckon
but
one
great
sin
,
*
and
in
Zachary
2.
and
Elizabeth
gave
a
testimony
of
an
unblameable
conversation
;
*
and
Hezekiah
did
not
make
his
confession
when
he
prayed
to
God
in
his
sicknesse
and
said
he
had
walked
uprightly
before
God
,
*
and
3.
therefore
Saint
Paul
after
his
conversion
designed
and
laboured
hard
,
&
therefore
certainly
with
hopes
to
accomplish
it
,
that
he
might
4.
keep
his
conscience
void
of
offence
both
towards
God
and
towards
man
,
*
and
one
of
Christs
great
purposes
is
to
present
his
whole
5.
Church
pure
and
spotlesse
to
the
throne
of
grace
,
and*
Saint
John
the
6.
Baptist
offended
none
but
Herod
,
*
and
no
pious
Christian
brought
a
bill
of
accusation
against
the
holy
Virgin
Mother
;
*
certain
it
is
,
7.
that
God
hath
given
us
precepts
of
such
a
holinesse
and
such
a
8.
purity
,
such
a
meeknesse
and
such
humility
as
hath
no
pattern
but
Christ
,
no
precedent
but
the
purities
of
God
:
and
therefore
it
is
intended
we
should
live
with
a
life
whose
actions
are
not
checker'd
with
white
and
black
,
half
sin
and
half
vertue
:
Gods
sheep
are
not
like
Jacobs
flock
streaked
and
spotted
:
it
is
an
intire
holinesse
that
God
requires
,
and
will
not
endure
to
have
a
holy
course
interrupted
by
the
dishonour
of
a
base
and
ignoble
action
.
I
do
not
mean
that
a
mans
life
can
be
as
pure
as
the
Sun
or
the
rayes
of
celestial
Jerusalem
;
but
like
the
Moon
in
which
there
are
spots
;
but
they
are
no
deformity
;
a
lessening
onely
and
an
abatement
of
light
,
no
cloud
to
hinder
and
draw
a
vail
before
its
face
;
but
sometimes
it
is
not
so
serene
and
bright
as
at
other
times
.
Every
man
hath
his
indiscretions
and
infirmities
,
his
arrests
and
sudden
incursions
,
his
neighbourhoods
and
semblances
of
sin
,
his
little
vidences
to
reason
and
peevish
melancholy
,
and
humorous
Phantastick
discourses
;
unaptnesses
to
a
devout
prayer
,
his
fondnesses
to
judge
favourably
in
his
own
cases
,
little
deceptions
,
and
voluntary
and
involuntary
cousenages
,
ignorances
and
inadvertencies
,
carelesse
hours
,
and
unwatchful
seasons
,
but
no
good
man
ever
commits
one
act
of
adultery
;
no
godly
man
wil
at
any
time
be
drunk
or
if
he
be
,
he
ceases
to
be
a
godly
man
,
and
is
run
into
the
confines
of
death
,
and
is
sick
at
heart
,
and
may
die
of
the
sicknesse
,
die
eternally
.
This
happens
more
frequently
in
persons
of
an
infant
piety
,
when
the
vertue
is
not
corroborated
by
a
long
abode
and
a
confirmed
resolution
,
and
an
usual
victory
and
a
triumphant
grace
,
and
the
longer
we
are
accustomed
to
piety
the
more
imfrequent
will
be
the
little
breaches
of
folly
,
and
a
returning
sin
.
But
as
the
needle
of
a
compasse
,
when
it
is
directed
to
its
beloved
star
,
at
the
first
addresses
waves
on
either
side
,
and
seems
indifferent
in
his
courtship
of
the
rising
or
declining
sun
,
and
when
it
seems
first
determined
to
the
North
,
stands
a
while
trembling
,
as
if
it
suffered
inconvenience
in
the
first
fruition
of
its
desires
and
stands
not
still
in
a
full
enjoyment
till
after
,
first
,
a
great
variety
of
motion
,
and
then
an
undisturbed
posture
:
so
is
the
piety
,
and
so
is
the
conversion
of
a
man
;
wrought
by
degrees
and
several
steps
of
imperfection
;
and
at
first
our
choices
are
wavering
convinced
by
the
grace
of
God
and
yet
not
perswaded
,
and
then
perswaded
but
not
resolved
,
and
then
resolved
but
deferring
to
begin
,
and
then
beginning
,
but
(
as
all
beginnings
are
)
in
weaknesse
and
uncertainty
,
and
we
flie
out
often
into
huge
indiscretions
and
look
back
to
Sodom
and
long
to
return
to
Egypt
;
and
when
the
storm
is
quite
over
we
finde
little
bublings
and
unevennesses
upon
the
face
of
the
waters
,
we
often
weaken
our
own
purposes
by
the
returns
of
sin
,
and
we
do
not
call
our selves
conquerours
till
by
the
long
possession
of
vertues
it
is
a
strange
and
unusual
,
and
therefore
an
uneasy
and
unpleasant
thing
to
act
a
crime
.
When
Polemon
of
Athens
by
chance
coming
into
the
schools
of
Xenocrates
was
reformed
upon
the
hearing
of
that
one
lecture
,
some
wise
men
gave
this
censure
of
him
;
peregninatus
est
hujus
animus
in
nequitiâ
,
non
habitavit
,
his
minde
wandred
in
wickednesse
and
travelled
in
it
,
but
never
dwelt
there
;
the
same
is
the
case
of
some
men
;
they
make
inroads
into
the
enemies
countrey
,
not
like
enemies
to
spoil
,
but
like
Dinah
to
be
satisfied
with
the
stranger
beauties
of
the
land
,
till
their
vertues
are
defloured
and
they
enter
into
tragedies
,
and
are
possessed
by
death
,
and
intolerable
sorrows
;
but
because
this
is
like
the
fate
of
Jacobs
daughter
and
happens
not
by
designe
,
but
folly
,
not
by
malice
,
but
surprise
,
not
by
the
strength
of
will
,
but
by
the
weaknesse
of
grace
,
and
yet
carries
a
man
to
the
same
place
whether
a
great
vice
usually
does
,
it
is
hugely
pitiable
,
and
the
persons
are
to
be
treated
with
compassion
and
to
be
assisted
by
the
following
considerations
and
exercises
.
First
let
us
consider
,
that
for
a
good
man
to
be
overtaken
in
a
single
crime
is
the
greatest
dishonour
and
unthriftinesse
in
the
whole
world
.
As
a
fly
in
a
box
of
ointment
,
so
is
a
little
folly
to
him
who
is
accounted
wise
,
said
the
Son
of
Sirach
:
No
man
chides
a
fool
for
his
weaknesses
,
or
scorns
a
childe
for
playing
with
flies
and
preferring
the
present
appetite
,
before
all
the
possibilities
of
to
morrows
event
:
But
men
wondered
when
they
saw
Socrates
ride
upon
a
cane
;
and
when
Solomon
laid
his
wisdom
at
the
foot
of
Pharaohs
daughter
,
and
changed
his
glory
for
the
interest
of
wanton
sleep
,
he
became
the
discourse
of
heaven
and
earth
:
and
men
think
themselves
abused
,
and
their
expectation
cousened
when
they
see
a
wise
man
do
the
actions
of
a
fool
,
and
a
good
man
seized
upon
by
the
dishonours
of
a
crime
.
But
the
losse
of
his
reputation
is
the
least
of
his
evil
.
It
is
the
greatest
improvidence
in
the
world
to
let
a
healthful
constitution
be
destroyed
in
the
surfet
of
one
night
.
For
although
,
when
a
man
by
the
grace
of
God
and
a
long
endeavour
hath
obtained
the
habit
of
Christian
graces
,
every
single
sin
does
not
spoil
the
habit
of
vertue
,
because
that
cannot
be
lost
but
as
it
was
gotten
,
that
is
,
by
parts
,
and
succession
,
yet
every
crime
interrupts
the
acceptation
of
the
grace
,
and
makes
the
man
to
enter
into
the
state
of
enmity
,
and
displeasure
with
God
.
The
habit
is
onely
lessened
naturally
,
but
the
value
of
it
is
wholly
taken
away
:
and
in
this
sence
is
that
of
Josephus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Saint
James
well
renders
.
He
that
2
Chap.
11.
keeps
the
whole
law
and
offends
in
one
point
is
guilty
of
all
;
that
is
,
if
he
prevaricates
in
any
commandment
,
the
transgression
of
which
by
the
law
was
capital
,
shall
as
certainly
die
as
if
he
broke
the
whole
law
;
and
the
same
is
the
case
of
those
single
actions
which
the
school
calls
deadly
sins
,
that
is
,
actions
of
choice
in
any
sin
that
hath
a
name
,
and
makes
a
Kinde
&
hath
a
distinct
matter
.
And
sins
once
pardoned
return
again
to
al
the
purposes
of
mischief
.
If
we
by
a
new
sin
forfeit
Gods
former
loving
kindnesse
.
When
the
righteous
man
turneth
from
his
righteousnesse
and
commiteth
iniquity
,
all
his
righteousnesse
that
he
hath
done
shall
not
be
remembred
,
in
the
trespasse
Ezek.
18.
24.
that
he
hath
trespassed
,
and
in
the
sin
that
he
hath
sinned
,
in
them
shall
he
die
.
Now
then
consider
how
great
a
fool
he
is
who
when
he
hath
with
much
labour
&
by
suffering
violence
contradicted
his
first
desires
;
when
his
spirit
hath
been
in
agony
and
care
,
and
with
much
uneasinesse
hath
denied
to
please
the
lower
man
,
when
with
many
prayers
and
groans
and
innumerable
sighs
and
strong
cryings
to
God
with
sharp
sufferances
and
a
long
severity
,
he
hath
obtained
of
God
to
begin
his
pardon
and
restitution
,
and
that
he
is
in
some
hopes
to
return
to
Gods
favour
,
and
that
he
shall
become
an
heire
of
heaven
:
when
some
of
his
amazing
fears
and
distracting
cares
begin
to
be
taken
off
,
when
he
begins
to
think
,
that
now
it
is
not
certain
he
shall
perish
in
a
sad
eternity
,
but
he
hopes
to
be
saved
and
he
considers
how
excellent
a
condition
that
is
,
he
hopes
when
he
dies
to
go
to
God
,
and
that
he
shall
never
enter
into
the
possession
of
Devils
;
and
this
state
,
which
is
but
the
twilight
of
a
glorious
felicity
,
he
hath
obtained
with
great
labour
and
much
care
,
and
infinite
danger
;
that
this
man
should
throw
all
this
structure
down
,
and
then
when
he
is
ready
to
reap
the
fruits
of
his
labours
,
by
one
indiscreet
action
,
to
set
fire
upon
his
corn
fields
,
and
destroy
all
his
dearly
earned
hopes
,
for
the
madnesse
and
loose
wandrings
of
an
hour
;
This
man
is
an
indiscreet
gamester
;
who
doubles
his
stake
as
he
thrives
,
and
at
one
throw
is
dispossessed
of
all
the
prosperities
of
a
luckie
hand
.
They
that
are
poor
(
as
Plutarch
observes
)
are
carelesse
of
little
things
,
because
by
saving
them
,
they
think
no
great
moments
can
accrue
to
their
estates
,
and
they
despairing
to
be
rich
,
think
such
frugality
impertinent
:
But
they
that
feele
their
banks
swell
,
and
are
within
the
possibilities
of
wealth
,
think
it
useful
if
they
reserve
the
smaller
minuts
of
expence
,
knowing
that
every
thing
will
adde
to
their
heap
;
but
then
after
long
sparing
,
in
one
night
to
throw
away
the
wealth
of
a
long
purchase
,
is
an
imprudence
becoming
none
but
such
persons
who
are
to
be
kept
under
Tutors
and
Guardians
,
and
such
as
are
to
be
chastised
by
their
servants
,
and
to
be
punished
by
them
whom
they
clothe
and
feed
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hom.
I
li.
●
These
men
sowe
much
,
and
gather
little
,
stay
long
and
return
empty
,
and
after
a
long
voyage
they
are
dashed
in
pieces
when
their
vessels
are
laden
with
the
spoils
of
provinces
.
Every
deadly
sin
destroyes
the
rewards
of
a
seven
years
piety
;
I
adde
to
this
,
that
God
is
more
impatient
at
a
sin
committed
by
his
servants
then
at
many
by
persons
that
are
his
enemies
;
and
an
uncivil
answer
from
a
son
to
a
Father
,
from
an
obliged
person
to
a
benefactor
is
a
greater
undecency
,
then
if
an
enemy
should
storm
his
house
or
revile
him
to
his
head
.
Augustus
Caesar
taxed
all
the
world
and
God
took
no
publick
notices
of
it
;
but
when
David
taxed
and
numbered
a
petty
province
it
was
not
to
be
expiated
without
a
plague
;
because
such
persons
,
besides
the
direct
sin
,
adde
the
circumstance
of
ingratitude
to
God
,
who
hath
redeemed
them
from
their
vain
conversation
and
from
death
,
and
from
hell
,
and
consigned
them
to
the
inheritance
of
sons
and
given
them
his
grace
and
his
spirit
,
and
many
periods
of
comfort
,
and
a
certain
hope
and
visible
earnests
of
immortality
;
nothing
is
baser
then
that
such
a
person
against
his
reason
,
against
his
interest
,
against
his
God
,
against
so
many
obligations
,
against
his
custome
,
against
his
very
habits
and
acquired
inclinations
should
do
an
action
.
Quam
nisi
Seductis
nequeas
committere
Divis
Which
a
man
must
for
ever
be
ashamed
of
,
and
like
Adam
must
run
from
God
himself
to
do
it
,
and
depart
from
the
state
in
which
he
had
placed
all
his
hopes
,
and
to
which
he
had
designed
all
his
labours
.
The
consideration
is
effective
enough
,
if
we
sum
up
the
particulars
;
for
he
that
hath
lived
well
and
then
falls
into
a
deliberate
sin
,
is
infinitely
dishonoured
,
is
most
imprudent
,
most
unsafe
,
and
most
unthankful
.
2.
Let
persons
tempted
to
the
single
instances
of
sin
in
the
midst
of
a
laudable
life
,
be
very
careful
that
they
suffer
not
themselves
to
be
drawn
aside
by
the
eminency
of
great
examples
.
For
some
think
drunkennesse
hath
a
little
honesty
derived
unto
it
by
the
examples
of
Noah
,
and
Adultery
is
not
so
scandalous
and
intolerably
dishonorable
,
since
Bathsheba
bathed
,
and
David
was
defiled
and
men
think
a
flight
is
no
cowardise
,
if
a
General
turns
his
head
and
runs
.
Pompeio
fugiente
timent
Well
might
all
the
gowned
Romans
fear
when
Pompey
fled
,
and
who
is
there
that
can
hope
to
be
more
righteous
then
David
,
or
stronger
then
Samson
,
or
have
lesse
hypocrisy
then
Saint
Peter
,
or
be
more
temperate
then
Noah
?
These
great
examples
bear
men
of
weak
discourses
and
weaker
resolutions
from
the
severity
of
vertues
.
But
as
Diagoras
to
them
that
shewed
to
him
the
votive
garments
of
those
that
had
escaped
shipwrack
upon
their
prayers
and
vows
to
Neptune
answered
,
that
they
kept
no
account
of
those
that
prayed
and
vowed
,
and
yet
were
drowned
:
So
do
these
men
keep
catalogues
of
those
few
persons
who
broke
the
thrid
of
a
fair
life
in
sunder
with
the
violence
of
a
great
crime
,
and
by
the
grace
of
God
recovered
and
repented
and
lived
;
But
they
consider
not
concerning
those
infinite
numbers
of
men
,
who
died
in
their
first
fit
of
sicknesse
,
who
after
a
fair
voyage
have
thrown
themselves
over
boord
,
and
perished
in
a
sudden
wildnesse
,
One
said
well
,
Si
quid
Socrates
,
aut
Aristippus
contra
morem
et
consuetudinem
fecerunt
,
idem
sibi
ne
arbitretur
licere
.
Magnis
enim
illi
&
divinis
bonis
hanc
licentiam
assequebantur
.
If
Socrates
did
any
unusual
thing
,
it
is
not
for
thee
who
art
of
an
ordinary
vertue
to
assume
the
same
licence
;
For
he
by
a
divine
and
excellent
life
hath
obtained
leave
or
pardon
respectively
,
for
what
thou
must
never
hope
for
,
till
thou
hast
arrived
to
the
same
glories
.
First
be
as
devout
as
David
,
as
good
a
Christian
as
Saint
Peter
,
and
then
thou
wilt
not
dare
with
designe
to
act
that
,
which
they
fell
into
by
surprize
;
and
if
thou
doest
fall
as
they
did
,
by
that
time
thou
hast
also
repented
like
them
,
it
may
be
said
concerning
thee
,
that
thou
dist
fall
and
break
thy
bones
,
but
God
did
heal
thee
and
pardon
thee
.
Remember
that
all
the
damned
soules
shall
bear
an
eternity
of
torments
for
the
pleasures
of
a
short
sinfulnesse
;
but
for
a
single
transient
action
,
to
die
forever
,
is
an
intolerable
exchange
and
the
effect
of
so
great
a
folly
,
that
whosoever
falls
into
and
then
considers
it
,
it
will
make
him
mad
and
distracted
for
ever
.
3.
Remember
,
that
since
no
man
can
please
God
or
be
partakers
of
any
promises
,
or
reap
the
reward
of
any
actions
in
the
returnes
of
eternity
,
unlesse
he
performs
to
God
an
intire
duty
,
according
to
the
capacities
of
a
man
so
taught
,
and
so
tempted
,
and
so
assisted
,
such
a
person
must
be
curious
that
he
be
not
cozened
with
the
duties
and
performances
of
any
one
relation
,
1.
Some
there
are
that
think
all
our
religion
consists
in
prayers
and
publick
or
private
offices
of
devotion
,
and
not
in
moral
actions
or
entercourses
of
justice
and
temperance
,
of
kindnesse
and
friendships
of
sincerity
and
liberality
,
of
chastity
and
humility
,
of
repentance
and
obedience
:
indeed
no
humour
is
so
easie
to
be
counterfeited
as
devotion
,
and
yet
no
hypocrisy
is
more
common
among
men
,
nor
any
so
uselesse
as
to
God
;
for
it
being
an
addresse
to
him
alone
who
knows
the
heart
and
all
the
secret
purposes
,
it
can
do
no
service
in
order
to
heaven
,
so
long
as
it
is
without
the
power
of
Godlinesse
,
and
the
energy
and
vivacity
of
a
holy
life
.
God
will
not
suffer
us
to
commute
a
duty
,
because
all
is
his
due
;
and
religion
shall
not
pay
for
the
want
of
temperance
:
if
the
devoutest
Hermit
be
proud
,
or
he
that
fasts
thrice
in
the
week
be
uncharitable
once
;
or
he
that
gives
much
to
the
poor
,
gives
also
too
much
liberty
to
himself
,
he
hath
planted
a
fair
garden
,
and
invited
a
wilde
boar
to
refresh
himself
under
the
shade
of
the
fruit
trees
,
and
his
guest
being
something
rude
hath
disordered
his
paradise
,
and
made
it
become
a
wildernesse
,
2.
Others
there
are
that
judge
themselves
by
the
censures
that
Kings
and
Princes
give
concerning
them
,
or
as
they
are
spoken
of
by
their
betters
,
and
so
make
false
judgements
concerning
their
condition
.
For
our
betters
to
whom
we
show
our
best
parts
,
to
whom
we
speak
with
caution
and
consider
what
we
represent
,
they
see
our
arts
and
our
dressings
,
but
nothing
of
our
nature
and
deformities
;
Trust
not
their
censures
concerning
thee
,
but
to
thy
own
opinion
of
thy self
,
whom
thou
knowest
in
thy
retirements
and
natural
peevishnesse
and
unhandsome
inclinations
,
and
secret
basenesse
,
3.
Some
men
have
been
admired
abroad
,
in
whom
the
wife
and
the
servant
never
saw
any
thing
excellent
:
a
rare
judge
and
a
good
common-wealths
man
in
the
streets
,
and
publick
meetings
,
and
a
just
man
to
his
neighbour
,
and
charitable
to
the
poor
;
for
in
all
these
places
the
man
is
observed
and
kept
in
awe
by
the
Sun
,
by
light
and
by
voices
;
But
this
man
is
a
Tyrant
at
home
,
an
unkinde
husband
&
ill
Father
,
an
imperious
Master
,
and
such
men
are
like
prophets
in
their
own
countreys
,
Hic
ubi
dissuetae
sylvis
in
carcere
clausae
Mansuevere
ferae
,
&
●ultus
posuêre
minaces
Atque
hominem
didicere
pati
si
torrida
parvu●
Venit
in
ora
cruor
,
redeunt
rabiesque
,
furorque
.
not
honoured
at
home
and
can
never
be
honoured
by
God
,
who
will
not
endure
that
many
vertues
should
excuse
a
few
vices
,
Or
that
any
of
his
servants
shall
take
pensions
of
the
Devil
,
and
in
the
profession
of
his
service
do
his
enemy
single
advantages
.
4.
He
that
hath
past
many
stages
of
a
good
life
to
prevent
his
being
tempted
to
a
single
sin
must
be
very
careful
that
he
never
entertain
his
spirit
with
the
remembrances
of
his
past
sin
,
nor
amuse
it
with
the
phantastick
apprehensions
of
the
present
.
When
the
Israelites
fancied
the
sapidnesse
and
relish
of
the
flesh
pots
they
longed
to
tast
and
to
return
.
So
when
a
Libian
Tiger
drawn
from
his
wilder
forragings
is
shut
up
and
taught
to
eat
civil
meat
and
suffer
the
authority
of
a
man
,
he
sits
down
tamely
in
his
prison
and
payes
to
his
keeper
fear
and
reverence
for
his
meat
:
But
if
he
chance
to
come
again
and
taste
a
draught
of
warm
blood
,
he
presently
leaps
into
his
naturall
cruelty
.
Admonitae
tument
gustato
sanguine
fauces
,
Feruet
&
à
trepido
vix
abstinet
ira
Magistro
.
He
scarce
abstains
from
eating
those
hands
that
brought
him
discipline
and
food
:
so
is
the
nature
of
a
man
made
tame
and
gentle
by
the
grace
of
God
,
and
reduced
to
reason
,
and
kept
in
awe
by
religion
and
lawes
and
by
an
awfull
vertue
is
taught
to
forget
those
alluring
and
sottish
relishes
of
sin
:
but
if
he
diverts
from
his
path
,
and
snatches
handfuls
from
the
wanton
vineyards
,
and
remembers
the
lasciviousnesse
of
his
unwholesome
food
that
pleased
his
childish
palate
,
then
he
grows
sick
again
,
and
hungry
after
unwholesome
diet
,
and
longs
for
the
apples
of
Sodom
.
A
man
must
walk
thorow
the
world
without
eyes
,
or
ears
,
fancy
,
or
appetite
,
but
such
as
are
created
and
sanctified
by
the
grace
of
God
;
and
being
once
made
a
new
man
,
he
must
serve
all
the
needs
of
nature
by
the
appetite
;
and
faculties
of
grace
:
nature
must
be
wholly
a
servant
,
and
we
must
so
look
towards
the
deliciousnesse
of
our
religion
,
and
the
ravishments
of
heaven
,
that
our
memory
must
be
for
ever
uselesse
to
the
affairs
and
perceptions
of
sin
:
we
cannot
stand
,
wee
cannot
live
,
unlesse
we
be
curious
and
watchfull
in
this
particular
.
By
these
and
all
other
arts
of
the
Spirit
,
if
we
stand
upon
our
guard
,
never
indulging
to
our selves
one
sin
,
because
it
is
but
one
;
as
knowing
that
one
sin
brought
in
death
upon
all
the
world
,
and
one
sin
brought
slavery
upon
the
posterity
of
Cham
:
and
alwayes
fearing
lest
death
surprize
us
in
that
one
sin
;
we
shall
by
the
grace
of
God
,
either
not
need
,
or
else
easily
perceive
the
effects
and
blessings
of
that
compassion
which
God
reserves
in
the
secrets
of
his
mercy
,
for
such
persons
whom
his
grace
hath
ordained
and
disposed
with
excellent
dispositions
unto
life
eternall
.
These
are
the
sorts
of
men
which
are
to
be
used
with
compassion
;
concerning
whom
we
are
to
make
a
difference
,
making
a
difference
]
so
sayes
the
Text
,
and
it
is
of
high
concernment
that
we
should
do
so
,
that
we
may
relieve
the
infirmities
of
the
men
,
and
relieve
their
sicknesses
,
and
transcribe
the
copy
of
the
Divine
mercy
,
who
loves
not
to
quench
the
smoaking
flax
,
nor
break
the
bruised
reed
.
For
although
all
sins
are
against
Gods
Commandements
,
directly
,
or
by
certain
consequents
,
by
line
,
or
by
analogy
,
yet
they
are
not
all
of
the
same
tincture
and
mortality
.
Nec
vincit
ratio
tantundem
ut
peccet
idemque
,
Qui
teneros
caules
alieni
fregerit
horti
Ut
qui
nocturnus
Diuûm
sacra
legerit
.
He
that
robs
a
garden
of
Coleworts
,
and
carries
away
an
armfull
of
Spinage
,
does
not
deserve
hell
as
he
that
steals
the
Chalice
from
the
Church
,
or
betrayes
a
Prince
;
and
therefore
men
are
distinguished
accordingly
:
Est
inter
Tanaim
quiddam
socerunique
Viselli
.
The
Poet
that
Sejanus
condemned
for
dishonouring
the
memory
of
Agamemnon
,
was
not
an
equall
criminall
with
Cataline
,
or
Graechus
:
and
Simon
Magus
and
the
Nicolaitans
committed
crimes
which
God
hated
,
more
then
the
complying
of
S.
Barnabas
,
or
the
dissimulation
of
S.
Peter
;
and
therefore
God
does
treat
these
persons
severally
:
Some
of
these
are
restrained
with
a
fit
of
sicknesse
,
some
with
a
great
losse
;
and
in
these
there
are
degrees
,
and
some
arrive
at
death
.
And
in
this
manner
God
scourged
the
Corinthians
for
their
irreverent
and
disorderly
receiving
the
Holy
Sacrament
.
For
although
even
the
least
of
the
sins
that
I
have
discoursed
of
,
will
lead
to
death
eternall
,
if
their
course
be
not
interrupted
,
and
the
disorder
chastised
,
yet
because
we
do
not
stop
their
progresse
instantly
,
God
many
times
does
,
and
visits
us
with
proportionable
judgements
,
and
so
not
onely
checks
the
rivulet
from
swelling
into
rivers
and
a
vastnesse
,
but
plainly
tells
us
,
that
although
smaller
crimes
shall
not
be
punished
with
equall
severity
as
the
greatest
,
yet
even
in
hell
there
are
eternal
rods
as
well
as
eternal
scorpions
;
and
the
smallest
crime
that
we
act
with
an
infant-malice
,
and
manly
deliberation
,
shall
be
revenged
with
the
lesser
stroaks
of
wrath
;
but
yet
with
the
infliction
of
a
sad
eternity
.
But
then
that
we
also
should
make
a
difference
,
is
a
precept
concerning
Church
discipline
,
and
therefore
not
here
proper
to
be
considered
,
but
onely
as
it
may
concern
our
own
particulars
in
the
actions
of
repentance
;
and
our
brethren
in
internal
correction
:
—
assit
Regula
quae
poenas
peccatis
irroget
aequas
,
Nec
seuticâ
dignum
horribili
sectere
flagello
.
Let
us
be
sure
that
we
neglect
no
sin
,
but
repent
for
every
one
,
and
judge
our selves
for
every
one
,
according
to
the
proportion
of
the
malice
,
or
the
scandall
,
or
the
danger
.
And
although
in
this
there
is
no
fear
that
we
would
be
excessive
;
yet
when
we
are
to
reprove
a
brother
we
are
sharp
enough
,
and
either
by
pride
,
or
by
animosity
,
by
the
itch
of
government
,
or
the
indignation
of
an
angry
minde
,
we
run
beyond
the
gentlenesse
of
a
Christian
Monitor
;
we
must
remember
that
by
Christs
law
some
are
to
be
admonished
privately
,
some
to
be
shamed
and
corrected
publikely
,
and
beyond
these
,
there
is
an
abscission
,
or
a
cutting
off
from
the
communion
of
faithfull
people
,
A
delivering
over
to
Sathan
.
And
to
this
purpose
is
that
old
reading
of
the
words
of
my
Text
,
which
is
still
in
some
Copies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Reprove
them
sharply
,
when
they
are
convinced
,
or
separate
by
sentence
.
But
because
this
also
is
a
designe
of
mercy
,
acted
with
an
instance
of
discipline
,
it
is
a
punishment
of
the
flesh
,
that
the
soul
may
be
saved
in
the
day
of
the
Lord
,
it
means
the
same
with
the
usuall
reading
,
and
with
the
last
words
of
the
Text
,
and
teaches
us
our
usage
towards
the
worst
of
recoverable
sinners
.
Others
save
with
fear
,
pulling
them
out
of
the
fire
.
]
Some
sins
there
are
,
which
in
their
own
nature
are
damnable
,
and
some
are
such
as
will
certainly
bring
a
man
to
damnation
;
the
first
are
curable
,
but
with
much
danger
;
the
second
are
desperate
and
irrecoverable
;
when
a
man
is
violently
tempted
,
and
allured
with
an
object
that
is
proportionable
and
pleasant
to
his
vigorous
appetite
,
and
his
unabated
,
unmortified
nature
,
this
man
falls
into
death
,
but
yet
we
pity
him
as
we
pity
a
thief
that
robs
for
his
necessity
:
this
man
did
not
tempt
himself
,
but
his
spirit
suffers
violence
,
and
his
reason
is
invaded
,
and
his
infirmities
are
mighty
,
and
his
aids
not
yet
prevailing
:
But
when
this
single
temptation
hath
prevailed
for
a
single
instance
,
and
leaves
a
relish
upon
the
palate
,
and
this
produces
another
,
and
that
also
is
fruitfull
and
swels
into
a
family
and
kinred
of
sin
,
that
is
,
it
grows
first
into
approbation
,
then
to
a
clear
assent
,
and
an
untroubled
conscience
,
thence
into
frequency
,
from
thence
unto
a
custome
,
and
easinesse
,
and
a
habit
,
this
man
is
fallen
into
the
fire
.
There
are
also
some
single
acts
of
so
great
a
malice
that
they
must
suppose
a
man
habitually
sinfull
before
he
could
arrive
at
that
height
of
wickednesse
.
No
man
begins
his
sinfull
course
with
killing
of
his
Father
or
his
Prince
;
and
Simon
Magus
had
preambulatory
impieties
;
he
was
covetous
and
ambitious
,
long
before
he
offered
to
buy
the
Holy
Ghost
.
Nemo
repente
fuit
turpissimus
—
and
although
such
actions
may
have
in
them
the
malice
and
the
mischief
,
the
disorder
and
the
wrong
,
the
principle
and
the
permanent
effect
,
of
a
habit
and
a
long
course
of
sin
,
yet
because
they
never
or
very
seldom
go
alone
,
but
after
the
praedisposition
of
other
huishering
crimes
,
we
shall
not
amisse
comprise
them
under
the
name
of
habituall
sins
.
For
such
they
are
,
either
formally
or
equivalently
:
and
if
any
man
hath
fallen
into
a
sinfull
habit
,
into
a
course
and
order
of
sinning
,
his
case
is
little
lesser
then
desperate
;
but
that
little
hope
that
is
remanent
hath
its
degree
according
to
the
infancy
or
the
growth
of
the
habit
.
1.
For
all
sins
lesse
then
habitual
,
it
is
certain
,
a
pardon
is
ready
to
penitent
persons
:
that
is
,
to
all
that
sin
in
ignorance
,
or
in
infirmity
,
by
surprize
,
or
inadvertency
,
in
smaller
instances
,
or
infrequent
returns
,
with
involuntary
actions
,
or
imperfect
resolutions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Clemens
in
his
Epistles
:
Lift
up
your
hands
to
Almighty
God
,
and
pray
him
to
be
mercifull
to
you
in
all
things
when
you
sin
unwillingly
;
that
is
,
in
which
you
sin
with
an
imperfect
choice
:
for
no
man
sins
against
his
will
directly
,
but
when
his
understanding
is
abused
by
an
inevitable
,
or
an
intolerable
weaknesse
,
our
wills
follow
their
blind
guide
,
and
are
not
the
perfect
mistresses
of
their
own
actions
,
and
therefore
leave
a
way
and
easinesse
to
repent
,
and
be
ashamed
of
it
▪
and
therefore
a
possibility
and
readinesse
for
pardon
.
And
these
are
the
sins
that
we
are
taught
to
pray
to
God
that
he
would
pardon
,
as
he
gives
us
our
bread
,
that
is
,
every
day
.
For
in
many
things
we
offend
all
,
said
Saint
James
,
that
is
,
in
many
smaller
matters
,
in
matters
of
surprize
,
or
inevitable
infirmity
:
And
therefore
Posidices
said
,
that
Saint
Austin
was
used
to
say
,
That
he
would
not
have
even
good
and
holy
Priests
go
from
this
world
without
the
susception
of
equall
and
worthy
penances
:
and
the
most
innocent
life
in
our
account
is
not
a
competent
instrument
of
a
peremptory
confidence
,
and
of
justifying
our selves
:
I
am
guilty
of
nothing
,
(
said
Saint
Paul
)
that
is
,
of
no
ill
intent
,
or
negligence
in
preaching
the
Gospel
,
yet
I
am
not
hereby
justified
,
for
God
it
may
bee
knows
many
little
irregularities
,
and
insinuations
of
sin
:
In
this
case
we
are
to
make
a
difference
;
but
humility
,
and
prayer
,
and
watchfulnesse
,
are
the
direct
instruments
of
the
expiation
of
such
sinnes
.
But
then
secondly
,
whosoever
sins
without
these
abating
circumstances
,
that
is
,
in
great
instances
,
in
which
a
mans
understanding
cannot
be
cozened
;
as
in
drunkennesse
,
murder
,
adultery
,
and
in
the
frequent
repetitions
of
any
sort
of
sin
whatsoever
,
in
which
a
mans
choice
cannot
be
surprized
,
and
in
which
it
is
certain
there
is
a
love
of
the
sin
,
and
a
delight
in
it
,
and
a
power
over
a
mans
resolutions
;
in
these
cases
it
is
a
miraculous
grace
,
and
an
extraordinary
change
,
that
must
turn
the
current
and
the
stream
of
the
iniquity
:
and
when
it
is
begun
,
the
pardon
is
more
uncertain
,
and
the
repentance
more
difficult
,
and
the
effect
much
abated
,
and
the
man
must
be
made
miserable
that
he
may
be
accursed
for
ever
.
1.
I
say
his
pardon
is
uncertain
,
because
there
are
some
sins
which
are
unpardonable
,
(
as
I
shall
shew
)
and
they
are
not
all
named
in
particular
,
and
the
degrees
of
malice
being
uncertain
,
the
salvation
of
that
man
is
to
be
wrought
with
infinite
fear
and
trembling
.
It
was
the
case
of
Simon
Magus
,
Repent
and
ask
pardon
Acts
7.
22.
for
thy
sin
,
if
peradventure
the
thought
of
thy
heart
may
be
forgiven
thee
.
If
peradventure
;
]
it
was
a
new
crime
,
and
concerning
its
possibility
of
pardon
no
revelation
had
been
made
,
and
by
analogy
to
other
crimes
it
was
very
like
an
unpardonable
sin
;
for
it
was
a
thinking
a
thought
against
the
Holy
Ghost
,
and
that
was
next
to
speaking
a
word
against
him
.
Cains
sin
was
of
the
same
nature
;
It
is
greater
then
it
can
be
forgiven
,
his
passion
and
his
fear
was
too
severe
and
decretory
:
it
was
pardonable
,
but
truly
we
never
finde
that
God
did
pardon
it
.
2.
But
besides
this
,
it
is
uncertain
in
the
pardon
,
because
it
2.
may
be
the
time
of
pardon
is
passed
,
and
though
God
hath
pardoned
to
other
people
the
same
sins
,
and
to
thee
too
some
times
before
,
yet
it
may
be
he
will
not
now
:
he
hath
not
promised
pardon
so
often
as
we
sin
,
and
in
all
the
returns
of
impudence
,
apostacy
,
and
it
gratitude
;
and
it
may
be
thy
day
is
past
,
as
was
Jerusalems
in
the
day
that
they
crucified
the
Saviour
of
the
world
.
3.
Pardon
of
such
habitual
sins
is
uncertain
,
because
life
is
uncertain
;
3.
and
such
sins
require
much
time
for
their
abolition
and
expiation
.
And
therefore
although
these
sins
are
not
necessariò
mortifera
,
that
is
,
unpardonable
,
yet
by
consequence
they
become
deadly
,
because
our
life
may
be
cut
off
before
we
have
finished
or
performed
those
necessary
parts
of
repentance
,
which
are
the
severe
and
yet
the
onely
condition
of
getting
pardon
.
So
that
you
may
perceive
,
that
not
onely
every
great
single
crime
,
but
the
habit
of
any
sin
is
dangerous
;
and
therefore
these
persons
are
to
be
snatched
from
the
fire
,
if
you
mean
to
rescue
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
you
stay
a
day
,
it
may
be
you
stay
too
long
.
4.
To
which
I
adde
this
fourth
consideration
,
that
every
delay
4.
of
return
is
in
the
case
of
habitual
sins
an
approach
to
desperation
,
because
the
nature
of
habits
is
like
that
of
Crocodiles
they
grow
as
long
as
they
live
;
and
if
they
come
to
obstinacy
,
or
confirmation
,
they
are
in
hell
already
,
and
can
never
return
back
.
For
so
the
Pannonian
Bears
,
when
they
have
clasped
a
dart
in
the
region
of
their
Liver
,
wheel
themselves
upon
the
wound
and
with
anger
and
malicious
revenge
strike
the
deadly
barbe
deeper
,
and
cannot
be
quit
from
that
fatal
steel
,
but
in
flying
bear
along
that
which
themselves
make
the
instrument
of
a
more
hasty
death
:
So
is
every
vitious
person
struck
with
a
deadly
wound
,
and
his
own
hands
forced
it
into
the
entertainments
of
his
heart
.
And
because
it
is
painfull
to
draw
it
forth
by
a
sharp
and
salutary
repentance
he
still
rouls
and
turns
upon
his
wound
,
and
carries
his
death
in
his
bowels
,
where
it
first
entered
by
choice
,
and
then
dwelt
by
love
,
and
at
last
shall
finish
the
tragedy
by
divine
judgements
,
and
an
unalterable
decree
.
But
as
the
pardon
of
these
sins
is
uncertain
,
so
the
conditions
of
restitution
are
hard
,
even
to
them
who
shall
be
pardoned
:
their
pardon
and
themselves
too
,
must
be
fetched
from
the
fire
;
water
will
not
do
it
,
tears
and
ineffective
sorrow
cannot
take
off
a
habit
,
or
a
great
crime
.
O
nimium
faciles
,
qui
tristia
crimina
cadis
,
Tolli
flumineâ
posse
putatis
aquâ
.
Bion
seeing
a
Prince
weep
and
tearing
his
hair
for
sorrow
,
asked
if
baldnesse
would
cure
his
grief
?
such
pompous
sorrows
may
bee
good
indices
,
but
no
perfect
instruments
of
restitution
.
Saint
James
plainly
declares
the
possibilities
of
pardon
to
great
sins
,
in
the
cases
Chap.
4.
1
,
3.
of
contention
,
adultery
,
lust
,
and
envy
,
which
are
the
four
great
indecencies
that
are
most
contrary
to
Christianity
;
and
in
the
5.
Chap.
he
implies
also
a
possibility
of
pardon
to
an
habitual
sinner
,
whom
he
calls
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
erres
from
the
truth
,
that
is
,
from
the
life
of
a
Christian
,
the
life
of
the
Spirit
of
truth
and
he
addes
,
that
such
a
person
may
be
reduced
and
so
be
pardoned
,
though
he
have
sinned
long
;
he
that
converts
such
a
one
,
shall
Cha.
4.
ver.
ult.
hide
a
multitude
of
sins
:
But
then
the
way
that
he
appoints
for
the
restitution
of
such
persons
is
humilty
,
and
humiliation
,
penanoes
.
and
sharp
penitentiall
sorrows
,
and
afflictions
,
resisting
the
Devil
,
returning
to
God
,
weeping
and
mourning
,
confessions
and
prayers
,
as
you
may
read
at
large
in
the
4.
and
5.
Chapters
;
and
there
it
is
,
that
you
shall
finde
it
a
duty
,
that
such
persons
should
be
afflicted
,
and
should
confesse
to
their
brethren
;
and
these
are
harder
conditions
then
God
requires
in
the
formet
cases
;
these
are
a
kinde
of
fiery
tryall
.
I
have
now
done
with
my
Text
,
and
should
adde
no
more
but
that
the
nature
of
these
sins
is
such
that
they
may
increase
in
their
weight
,
and
duration
,
and
malice
,
and
then
they
increase
in
mischief
,
and
fatality
,
and
so
go
beyond
the
Text.
Cicero
said
well
,
Ipsa
consuetudo
assentiendi
periculosa
esse
videtur
&
lubrica
.
l.
4.
Acad.
Qu.
The
very
custome
of
consenting
in
the
matters
of
civility
is
dangerous
and
slippery
,
and
will
quickly
ingage
us
in
errour
,
and
then
we
think
we
are
bound
to
defend
them
,
or
else
we
are
made
flatterers
by
it
,
and
so
become
vitious
;
and
we
love
our
own
vices
that
we
are
used
to
,
and
keep
them
till
they
are
incurable
,
that
is
,
till
we
will
never
repent
of
them
;
and
some
men
resolve
never
to
repent
,
that
is
,
they
resolve
they
will
not
be
saved
,
they
tread
under
foot
the
blood
of
the
everlasting
covenant
;
those
persons
are
in
the
fire
too
,
but
they
will
not
be
pulled
out
:
concerning
whom
Gods
Prophets
must
say
as
once
concerning
Babylon
,
Curavimus
&
non
est
sanata
,
derelinquamus
eam
,
We
would
have
healed
them
,
but
they
would
not
be
healed
,
let
us
leave
them
in
their
sins
,
and
they
shall
have
enough
of
it
;
Onely
this
,
those
that
put
themselves
out
of
the
condition
of
mercy
are
not
to
be
endured
in
Christian
societies
;
they
deserve
it
not
,
and
it
is
not
safe
that
they
should
be
suffered
.
But
besides
all
this
,
I
shall
name
one
thing
more
unto
you
;
for
—
nunquam
adeò
foedis
adeoquè
pudendis
,
Utimur
exemplis
,
ut
non
pejora
supersint
.
There
are
some
single
actions
of
sin
of
so
great
a
malice
,
that
in
their
own
nature
they
are
beyond
the
limit
of
Gospel
pardon
:
they
are
not
such
things
for
the
pardon
of
which
God
entered
into
covenant
;
because
they
are
such
sins
which
put
a
man
into
perfect
indispotisions
,
and
incapacities
of
entring
into
,
or
being
in
the
covenant
.
In
the
first
ages
of
the
world
,
Atheisme
was
of
that
nature
;
it
was
against
their
whole
religion
;
and
the
sin
is
worse
now
,
against
the
whole
religion
still
,
and
against
a
brighter
light
.
In
the
ages
after
the
flood
idolatry
was
also
just
such
another
:
for
as
God
was
known
first
onely
as
the
creator
,
then
he
began
to
manifest
himself
in
special
contracts
with
men
,
and
he
quickly
was
declared
the
God
of
Israel
and
idolatry
perfectly
destroyed
all
that
religion
,
and
therefore
was
never
pardoned
intirely
;
but
God
did
visit
it
upon
them
that
sinned
;
and
when
he
pardoned
it
in
some
degrees
yet
he
also
punished
it
in
so
me
;
and
yet
rebellion
against
the
supreme
power
of
Moses
and
〈…〉
was
worse
;
for
that
also
is
a
perfect
destruction
of
the
whole
religion
,
because
it
refused
to
submit
to
those
hands
upon
which
God
had
placed
all
the
religion
,
and
all
the
government
.
And
now
if
we
would
know
in
the
Gospel
what
answers
these
precedent
sins
?
I
answer
,
first
the
same
sins
acted
by
a
resolute
hand
and
heart
are
worse
now
then
ever
they
were
:
and
a
third
or
fourth
is
also
to
be
added
;
and
that
is
Apostacy
or
or
a
voluntary
malicious
renouncing
the
faith
:
The
Church
hath
often
declared
that
sin
to
be
unpardonable
:
witchcraft
or
final
impenitence
,
and
obstinacy
in
any
sin
are
infallibly
desperate
:
and
in
general
,
and
by
a
certain
parity
of
reason
,
whatsoever
does
destroy
charity
or
the
good
life
of
a
Christian
with
the
same
general
venom
and
deletery
as
Apostacy
destroyes
faith
;
and
he
that
is
a
Renegado
from
charity
,
is
as
unpardonable
as
he
that
returns
to
solemn
Atheisme
or
infidelity
:
for
all
that
,
is
directly
the
sin
against
the
holy
Ghost
,
that
is
a
throwing
that
away
wherby
onely
we
can
be
Christians
,
wherby
onely
we
can
hope
to
be
saved
;
to
speak
a
word
against
the
holy
Ghost
in
the
Pharisees
,
was
declared
unpardonable
,
because
it
was
such
a
word
which
if
it
had
been
true
,
or
believed
,
would
have
destroyed
the
whole
religion
;
for
they
said
that
Christ
wrought
by
Beelzebub
,
and
by
consequence
did
not
come
from
God
:
He
that
destroyes
al
the
whole
order
of
Priesthood
,
destroyes
one
of
the
greatest
parts
of
the
religion
,
&
one
of
the
greatest
effects
of
the
holy
Ghost
:
He
that
destroyes
government
destroyes
another
part
;
but
that
we
may
come
neerer
to
our selves
;
to
quench
the
spirit
of
God
is
worse
then
to
speak
some
words
against
him
;
to
grieve
the
spirit
of
God
is
a
part
of
the
same
impiety
,
to
resist
the
holy
Ghost
is
another
part
;
and
if
we
consider
,
that
every
great
sin
does
this
in
its
proportion
,
it
would
concern
us
to
be
careful
,
lest
we
fal
into
presumptuous
sins
,
lest
they
get
the
dominion
over
us
;
out
of
this
that
I
have
spoken
you
may
easily
gather
what
sort
of
men
those
are
,
who
cannot
be
snatched
from
the
fire
;
for
whom
as
S.
John
saies
,
we
are
not
to
pray
,
and
how
neer
men
come
to
it
that
continue
in
any
known
sin
;
if
I
should
descend
to
particulars
,
I
might
lay
a
snare
to
scrupulous
and
nice
consciences
.
This
onely
every
confirmed
habitual
sinner
does
manifest
the
divine
justice
in
punishing
the
sins
of
a
short
life
with
a
never
dying
worm
,
and
a
never
quenched
flame
,
because
we
have
an
affection
to
sin
that
no
time
will
diminish
,
but
such
as
would
increase
to
eternal
ages
;
and
accordingly
as
any
man
hath
a
degree
of
love
,
so
he
hath
lodged
in
his
soul
a
spark
which
unless
it
be
speedily
&
effectively
quenched
will
break
forth
into
unquenchable
fire
.
Sermon
.
XVIII
.
THE
FOOLISH
EXCHANGE
.
Matthew
16.
Ver.
26.
For
what
is
a
man
profited
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
WHen
the
eternal
mercy
of
God
had
decreed
to
rescue
mankinde
from
misery
and
infelicity
,
and
so
triumphed
over
his
own
justice
,
the
excellent
wisdom
of
God
resolved
to
do
it
in
wayes
contradictory
to
the
appetites
and
designes
of
man
,
that
it
also
might
triumph
over
our
weaknesses
and
imperfect
conceptions
.
So
God
decreeing
to
glorifie
his
mercy
by
curing
our
sins
,
and
to
exalt
his
wisdome
by
the
reproof
of
our
ignorance
,
and
the
representing
upon
what
weak
and
false
principals
,
we
had
built
our
hopes
and
expectations
of
felicity
:
Pleasure
and
profit
,
victory
over
our
enemies
,
riches
and
pompous
honours
,
power
and
revenge
,
desires
according
to
sensual
appetites
,
and
prosecutions
violent
and
passionate
of
those
appetites
,
health
and
long
life
,
free
from
trouble
,
without
poverty
or
persecution
.
Hac
sunt
jucundissime
Martialis
vitam
quae
faciunt
beatiorem
.
These
are
the
measures
of
good
and
evil
,
the
object
of
our
hopes
and
fears
,
the
securing
our
content
and
the
portion
of
this
world
;
and
for
the
other
,
let
it
be
as
it
may
.
But
the
Blessed
Jesus
having
made
revelations
of
an
immortal
duration
,
of
another
world
;
and
of
a
strange
restitution
to
it
,
even
by
the
resurrection
of
the
body
,
and
a
new
investiture
of
the
soul
,
with
the
same
upper
garment
,
clarified
,
and
made
pure
so
as
no
Fuller
on
earth
can
whiten
it
;
hath
also
preached
a
new
Philosophy
,
hath
cancelled
all
the
old
principles
,
reduced
the
appetites
of
sence
to
the
discourses
of
reason
and
heightned
reason
to
the
sublimities
of
the
spirit
,
teaching
us
abstractions
,
and
immaterial
conceptions
,
giving
us
new
eyes
,
and
new
objects
,
and
new
proportions
;
For
now
,
sensual
pleasures
are
not
delightful
,
riches
are
drosse
,
honours
are
nothing
but
the
appendages
of
vertue
,
and
in
relation
to
it
are
to
receive
their
account
;
but
now
if
you
would
enjoy
life
you
must
die
,
if
you
would
be
at
ease
,
you
must
take
up
Christs
crosse
,
and
conform
to
his
sufferings
if
you
would
save
your
life
,
you
must
lose
it
,
and
if
you
would
be
rich
you
must
abound
in
good
works
,
you
must
be
poor
in
spirit
and
despise
the
world
,
and
be
rich
unto
God
;
for
whatsoever
is
contrary
to
the
purchases
and
affections
of
this
world
is
an
endearment
of
our
hopes
in
the
world
to
come
;
and
therefore
he
having
stated
the
question
so
,
that
either
we
must
quit
this
world
or
the
other
,
our
affections
I
mean
,
and
adherencies
to
this
,
or
our
interest
and
hopes
of
the
other
;
the
choice
is
rendered
very
easie
by
the
words
of
my
text
,
because
the
distance
is
not
lesse
then
infinite
,
and
the
comparison
hath
terms
of
a
vast
difference
,
heaven
and
hell
,
eternity
and
a
moment
,
vanity
and
real
felicity
,
life
and
death
eternal
,
all
that
can
be
hoped
for
,
and
all
that
can
be
feared
;
these
are
the
terms
of
our
choice
;
and
if
a
man
have
his
wits
about
him
and
be
not
drunk
with
sensuality
,
and
senslessenesse
,
he
need
not
much
to
dispute
before
he
passe
the
sentence
.
For
nothing
can
be
given
to
us
to
recompence
the
losse
of
heaven
,
and
if
our
souls
be
lost
,
there
is
nothing
remaining
to
us
whereby
we
can
be
happy
.
What
shall
it
profit
a
man
?
or
what
shall
a
man
give
?
is
there
any
exchange
for
a
mans
soul
?
the
question
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
negative
.
Nothing
can
be
given
for
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
a
price
to
satisfie
for
its
losse
.
The
blood
of
the
son
of
God
was
given
to
recover
it
or
as
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
God
;
and
when
our
souls
were
forfeit
to
him
,
nothing
lesse
then
the
life
and
passion
of
God
and
man
could
pay
the
price
(
Isay
)
to
God
,
who
yet
was
not
concerned
in
the
losse
save
onely
that
such
was
his
goodnesse
,
that
it
pitied
him
to
see
his
creature
lost
.
But
to
us
what
shall
be
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
what
can
make
us
recompence
when
we
have
lost
our
own
souls
,
and
are
lost
in
a
miserable
eternity
?
what
can
then
recompence
us
?
not
all
the
world
,
not
ten
thousand
worlds
,
and
of
this
that
miserable
man
,
whose
soul
is
lost
is
the
best
judge
;
For
the
qustion
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
hath
a
potential
signification
,
and
means
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
suppose
a
man
ready
to
die
condemned
to
the
sentence
of
a
horrid
death
,
heightned
with
all
the
circumstances
of
trembling
and
amazement
,
what
would
he
give
to
save
his
life
?
eye
for
eye
,
tooth
for
tooth
,
and
all
that
a
man
hath
will
he
give
for
his
life
:
and
this
turned
to
a
proverb
among
the
Jews
;
for
so
the
last
words
of
the
text
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
proverb
being
usually
meant
concerning
a
temporal
death
,
and
was
intended
,
to
represent
,
the
sadnesses
of
a
condemned
person
,
our
blessed
Saviour
fits
to
his
own
purpose
,
and
translates
to
the
signification
of
death
eternal
,
which
he
first
revealed
clearly
to
the
world
and
because
no
interest
of
the
world
can
make
a
man
recompence
for
his
life
,
because
to
lose
that
,
makes
him
incapable
of
enjoying
the
exchange
(
and
he
were
a
strange
fool
who
having
no
designe
upon
immortality
or
vertue
,
should
be
willing
to
be
hanged
for
a
thousand
pound
per
annum
)
this
argument
increases
infinitely
in
the
purpose
of
our
Blessed
Saviour
;
and
to
gain
the
world
,
and
to
lose
our
souls
in
the
Christian
sence
is
infinitely
more
madnesse
and
a
worse
exchange
then
when
our
souls
,
signifie
nothing
but
a
temporal
life
;
and
because
possibly
the
indefinite
hopes
of
Elysium
or
an
honorable
name
,
might
tempt
some
hardy
persons
to
leave
this
world
hoping
for
a
better
condition
even
among
the
heathens
;
yet
no
excuse
will
acquit
a
Christian
from
madnesse
,
If
for
the
purchase
of
this
world
he
lose
his
eternitie
.
Here
then
first
we
will
consider
the
propositions
of
the
exchange
the
world
and
a
mans
soul
,
by
way
of
supposition
,
supposing
all
that
is
propounded
were
obtained
;
the
whole
world
.
Secondly
we
will
consider
what
is
likely
to
be
obtained
really
,
and
indeed
of
the
world
,
and
what
are
really
the
miseries
of
a
lost
soul
?
For
it
is
propounded
in
the
text
by
way
of
supposition
:
If
a
man
should
gain
the
world
which
no
man
ever
did
,
nor
ever
can
;
and
he
that
gets
most
,
gets
too
little
to
be
exchanged
for
a
temporal
life
.
And
thirdly
I
shall
apply
it
to
your
practise
and
make
material
considerations
.
1.
First
,
then
suppose
a
man
gets
all
the
world
,
what
is
it
that
he
gets
?
It
is
a
bubble
,
and
a
Phantasme
,
and
hath
no
reality
beyond
a
present
transient
use
;
a
thing
that
is
impossible
to
be
enjoyed
,
because
its
fruits
and
usages
are
transmitted
to
us
,
by
parts
and
by
succession
;
(
He
that
hath
all
the
world
,
(
if
we
can
suppose
such
a
man
)
cannot
have
a
dish
of
fresh
summer
fruits
in
the
midst
of
winter
,
not
so
much
as
a
green
fig
:
and
very
much
of
its
possessions
is
so
hid
,
so
fugacious
and
of
so
uncertain
purchase
,
that
it
is
like
the
riches
of
the
sea
to
the
Lord
of
the
shore
,
all
the
fish
and
wealth
within
all
its
hollownesses
are
his
,
but
he
is
never
the
better
,
for
what
he
cannot
get
.
All
the
shell
fishes
that
produce
pearl
,
produce
them
not
for
him
;
and
the
bowels
of
the
earth
shall
hide
her
treasures
in
undiscovered
retirements
;
so
that
it
will
signifie
as
much
to
this
great
purchaser
,
to
be
intitled
to
an
inheritance
in
the
upper
region
of
the
aire
;
he
is
so
far
from
possessing
all
its
riches
,
that
he
does
not
so
much
as
know
of
them
,
nor
understand
the
Philosophy
of
her
minerals
.
2.
I
consider
that
he
that
is
the
greatest
possessor
in
the
world
enjoyes
its
best
and
most
noble
parts
and
those
which
are
of
most
excellent
perfection
but
in
common
with
the
inferiour
persons
,
and
the
most
despicable
of
his
kingdom
.
Can
the
greatest
Prince
inclose
the
Sun
,
and
set
one
little
star
in
his
cabinet
for
his
own
use
?
or
secure
to
himself
the
gentle
and
benigne
influence
of
any
one
constellation
?
Are
not
his
subjects
fields
bedewed
with
the
same
showers
that
water
his
gardens
of
pleasure
?
Nay
those
things
which
he
esteems
his
ornament
and
his
singularity
of
his
possessions
,
are
they
not
of
more
use
to
others
then
to
himself
.
For
suppose
his
garments
splendid
and
shining
like
the
robe
of
a
cherub
or
the
clothing
of
the
fields
,
all
that
he
that
wears
them
enjoyes
,
is
that
they
keep
him
warm
,
and
clean
and
modest
;
and
all
this
is
done
by
clean
and
lesse
pompous
vestments
;
&
the
beauty
of
them
which
distinguishes
him
from
others
,
is
made
to
please
the
eyes
of
the
beholders
;
and
he
is
like
a
fair
bird
,
or
the
meretricious
painting
of
a
wanton
woman
made
wholly
to
be
looked
on
,
that
is
to
be
enjoyed
by
every
one
but
himself
;
and
the
fairest
face
and
the
sparkling
eye
cannot
perceive
or
enjoy
their
own
beauties
but
by
reflection
.
It
is
I
that
am
pleased
with
beholding
his
gayety
,
and
the
gay
man
in
his
greatest
bravery
is
onely
pleased
because
I
am
pleased
with
the
sight
:
so
borrowing
his
little
and
imaginary
complacency
,
from
the
delight
that
I
have
,
not
from
any
inherency
of
his
own
possession
.
The
poorest
Artizan
of
Rome
walking
in
Caesars
gardens
,
had
the
same
pleasures
which
they
ministred
to
their
Lord
:
and
although
it
may
be
he
was
put
to
gather
fruits
to
eat
,
from
another
place
,
yet
his
other
senses
were
delighted
equally
with
Caesars
:
the
birds
made
him
as
good
musick
,
the
flowers
gave
him
as
sweet
smells
,
he
there
sucked
as
good
aire
,
and
delighted
in
the
beauty
and
order
of
the
place
,
for
the
same
reason
and
upon
the
same
perception
,
as
the
prince
himselfe
:
save
onely
that
Caesar
paid
for
all
that
pleasure
vast
summes
of
money
,
the
blood
and
treasure
of
a
province
,
which
the
poor
man
had
for
nothing
.
3.
Suppose
a
man
Lord
of
all
the
world
,
(
for
still
we
are
but
in
supposition
)
yet
since
every
thing
is
received
,
not
according
to
its
own
greatnesse
and
worth
,
but
according
to
the
capacity
of
the
receiver
,
it
signifies
very
little
as
to
our
content
;
or
to
the
riches
of
our
possession
.
If
any
man
should
give
to
a
Lion
a
fair
meadow
full
of
hay
,
or
a
thousand
quince
trees
,
or
should
give
to
the
goodly
Bull
,
the
master
and
the
fairest
of
the
whole
heard
,
a
thousand
fair
Stags
;
If
a
man
should
present
to
a
childe
a
ship
laden
with
Persian
carpets
,
and
the
ingredients
of
the
rich
scarlet
,
all
these
being
either
disproportionate
to
the
appetite
or
to
the
understanding
,
could
adde
nothing
of
content
and
might
declare
the
freenesse
of
the
presenter
,
but
they
upbraid
the
incapacity
of
the
receiver
:
and
so
it
does
if
God
should
give
the
whole
world
to
any
man
;
He
knows
not
what
to
do
with
it
;
he
can
use
no
more
but
according
to
the
capacities
of
a
man
.
He
can
use
nothing
but
meat
and
drink
and
cloths
;
and
infinite
riches
that
can
give
him
changes
of
raiment
every
day
,
and
a
full
table
,
do
but
give
him
a
clean
trencher
every
bit
he
eats
,
it
signifies
no
more
but
wantonnesse
,
and
variety
to
the
same
,
not
to
any
new
purposes
;
He
to
whom
the
world
can
be
given
to
any
purpose
greater
then
a
private
estate
can
minister
,
must
have
new
capacities
created
in
him
;
He
needs
the
understanding
of
an
Angel
to
take
the
accounts
of
his
estate
;
He
had
need
have
a
stomach
like
fire
or
the
grave
:
for
else
he
can
eat
no
more
then
one
of
his
healthful
subjects
,
and
unlesse
he
hath
an
eye
like
the
Sun
,
and
a
motion
like
that
of
a
thought
,
and
a
bulk
as
big
as
one
of
the
orbs
of
heaven
;
the
pleasures
of
his
eye
can
be
no
greater
then
to
behold
the
beauty
of
a
little
prospect
from
a
hill
,
or
to
look
upon
the
heap
of
gold
packt
up
in
a
little
room
or
to
dote
upon
a
cabinet
of
Jewels
better
then
which
there
is
no
man
that
sees
at
all
but
sees
every
day
;
For
not
to
name
the
beauties
and
sparkling
diamonds
of
heaven
,
a
mans
or
a
womans
or
a
haukes
eye
is
more
beauteous
and
excellent
,
then
al
the
Jewels
of
his
crown
.
And
when
we
remember
,
that
a
beast
who
hath
quicker
senses
then
a
man
,
yet
hath
not
so
great
delight
in
the
fruition
of
any
object
,
because
he
wants
understanding
and
the
power
to
make
reflex
acts
upon
his
perception
,
it
will
follow
,
that
understanding
and
knowledge
is
the
greatest
instrument
of
pleasure
,
and
he
that
is
most
knowing
hath
a
capacity
to
become
happy
,
which
a
lesse
knowing
prince
or
a
rich
person
hath
not
:
and
in
this
onely
a
mans
capacity
is
capable
of
enlargement
:
but
then
although
they
onely
have
power
to
relish
any
pleasure
rightly
,
who
rightly
understand
the
nature
and
degrees
and
essences
,
and
ends
of
things
,
yet
they
that
do
so
,
understand
also
the
vanity
and
the
unsatisfyingnesse
of
the
things
of
this
world
so
that
the
relish
which
could
not
be
great
,
but
in
a
great
understanding
appears
contemptible
,
because
its
vanity
appears
at
the
same
time
;
the
understanding
sees
all
,
and
sees
thorow
it
.
4.
The
greatest
vanity
of
this
world
is
remarkable
in
this
,
that
all
its
joyes
summed
up
together
are
not
big
enough
to
counterpoise
the
evil
of
one
sharp
disease
,
or
to
allay
a
sorrow
.
For
imagine
a
man
great
in
his
dominion
as
Cyrus
,
rich
as
Solomon
,
victorious
as
David
,
beloved
like
Titus
,
learned
as
Trismegist
,
powerful
as
all
the
Roman
greatnesse
,
all
this
,
and
the
results
of
all
this
,
give
him
no
more
pleasure
in
the
midst
of
a
feaver
,
or
the
tortures
of
the
stone
,
then
if
he
were
only
lord
of
a
little
dish
,
and
a
dishfull
of
fountain
water
.
Indeed
the
excellency
of
a
holy
conscience
is
a
comfort
and
a
magazine
of
joy
,
so
great
,
that
it
sweetens
the
most
bitter
potion
of
the
world
,
and
makes
tortures
and
death
not
only
tolerable
,
but
amiable
;
and
therefore
to
part
with
this
whose
excellency
is
so
great
,
for
the
world
that
is
of
so
inconsiderable
a
worth
as
not
to
have
in
it
recompence
enough
,
for
the
sorrows
of
a
sharp
disease
,
is
a
bargain
fit
to
be
made
by
none
but
fools
and
mad
men
.
Antiochus
,
Epiphanes
&
Herod
the
great
&
his
grand
child
Agrippa
,
were
sad
instances
of
this
great
truth
;
to
every
of
which
it
happened
that
the
grandeur
of
their
fortune
,
the
greatnesse
of
their
possessions
,
and
the
encrease
of
their
estate
disappeared
,
and
expired
like
Camphire
at
their
arrest
,
by
those
several
sharp
diseases
,
which
covered
their
head
with
Cypresse
and
hid
their
crowns
in
an
inglorious
grave
.
For
what
can
all
the
world
minister
to
a
sick
person
?
If
it
represents
all
the
spoils
of
nature
and
the
choicest
delicacies
of
land
and
sea
.
Alas
his
appetite
is
lost
,
and
to
see
a
pibble
stone
is
more
pleasing
to
him
:
For
he
can
look
upon
that
without
loathing
,
but
not
so
upon
the
most
delicious
fare
that
ever
made
famous
the
Roman
luxury
.
Perfumes
make
his
head
ake
;
if
you
load
him
with
jewels
,
you
presse
him
with
a
burden
as
troublesome
as
his
grave-stone
:
and
what
pleasure
is
in
all
those
possessions
,
that
cannot
make
his
pillow
easie
,
nor
tame
the
rebellion
of
a
tumultuous
humour
,
not
restore
the
use
of
a
withered
hand
,
or
straighten
a
crooked
finger
:
vain
is
the
hope
of
that
man
whose
soul
rests
upon
vanity
,
and
such
unprofitable
possessions
.
5.
Suppose
a
man
lord
of
all
this
world
,
an
universal
Monarch
,
as
some
princes
have
lately
designed
,
all
that
cannot
minister
content
to
him
;
not
that
content
which
a
poor
contemplative
man
by
the
strength
of
Christian
Philosophy
,
and
the
support
of
a
very
small
fortune
daily
does
enjoy
.
All
his
power
and
greatnesse
cannot
command
the
sea
to
overflow
his
shores
or
to
stay
from
the
retiring
to
the
opposit
strand
.
It
cannot
make
his
children
dutiful
or
wise
&
though
the
world
admired
at
the
greatness
of
Philip
the
second
's
fortune
in
the
accession
of
Portugal
and
the
East
Indies
to
his
principalities
,
yet
this
could
not
allay
the
infelicitie
of
his
family
,
and
the
unhandsomenesse
of
his
condition
in
having
a
proud
and
indiscreet
and
a
vitious
young
prince
likely
to
inherit
all
his
greatnesse
.
And
if
nothing
appears
in
the
face
of
such
a
fortune
,
to
tell
all
the
world
that
it
is
spotted
and
imperfect
;
yet
there
is
in
all
conditions
of
the
world
,
such
wearinesse
and
tediousnesse
of
the
spirits
,
that
a
man
is
evermore
pleased
with
hopes
of
going
off
for
the
present
,
then
in
dwelling
upon
that
condition
which
it
may
be
others
admire
,
and
think
beauteous
,
but
none
knoweth
the
smart
of
it
,
but
he
that
drank
off
the
little
pleasure
,
and
felt
the
ill
relish
of
the
appendage
.
How
many
Kings
have
groaned
under
the
burden
of
their
crowns
,
and
have
sunk
down
and
died
?
How
many
have
quitted
their
pompous
cares
,
and
retired
into
private
lives
,
there
to
enjoy
the
pleasures
of
Philosophy
and
religion
,
which
their
thrones
denied
?
And
if
we
consider
the
supposition
of
the
Text
,
the
thing
will
demonstrate
it self
.
For
he
who
can
be
supposed
the
owner
and
purchaser
of
the
whole
world
,
must
either
be
a
King
or
a
private
person
.
A
private
person
can
hardly
be
supposed
to
be
the
man
.
For
if
he
be
subject
to
another
,
how
can
he
be
Lord
of
the
whole
world
?
But
if
he
be
a
King
,
it
is
certain
,
that
his
cares
are
greater
then
any
mans
,
his
fears
are
bigger
,
his
evils
mountainous
,
the
accidents
that
discompose
him
are
more
frequent
,
and
sometimes
intolerable
:
and
of
all
his
great
possessions
he
hath
not
the
greatest
use
and
benefit
.
But
they
are
like
a
great
harvest
which
more
labourers
must
bring
in
and
more
must
eat
of
;
onely
he
is
the
centre
of
all
the
cares
,
and
they
fix
upon
him
;
but
the
profits
run
out
to
all
the
lines
of
the
circle
:
to
all
that
are
about
him
;
whose
good
is
therefore
greater
then
the
good
of
the
Prince
:
Because
what
they
enjoy
is
the
purchase
of
the
Princes
care
;
and
so
they
feed
upon
his
cost
.
Privatusque
magis
vivam
to
Rege
beatus
.
Hor.
l
1.
●at.
3.
Servants
live
the
best
lives
;
for
their
care
is
single
,
onely
how
to
please
their
Lord
;
but
all
the
burden
of
a
troublesome
providence
,
and
ministration
,
makes
the
outside
pompous
and
more
full
of
ceremony
;
but
they
intricate
the
condition
and
disturb
the
quiet
of
the
great
possessor
.
And
imagine
a
person
as
blest
as
can
be
supposed
upon
the
stock
of
worldly
interest
;
when
all
his
accounts
are
cast
up
,
he
differs
nothing
from
his
subjects
,
or
his
servants
,
but
in
meer
circumstance
,
nothing
of
reality
or
substance
.
He
hath
more
to
wait
at
his
Table
,
or
persons
of
higher
rank
to
do
the
meanest
offices
;
more
ceremonies
of
addresse
,
a
fairer
Escutcheon
,
louder
titles
;
But
can
his
multitude
of
dishes
make
him
have
a
good
stomack
,
or
does
not
satiety
cloy
it
:
when
his
high
diet
is
such
,
that
he
is
not
capable
of
being
feasted
,
and
knows
not
the
frequent
delights
,
and
oftener
possibilities
,
a
poor
man
hath
of
being
refreshed
,
while
not
onely
his
labour
makes
hunger
,
and
so
makes
his
meat
delicate
;
(
and
then
it
cannot
be
ill
fare
,
let
it
be
what
it
will
)
but
also
his
provision
is
such
,
that
every
little
addition
is
a
direct
feast
to
him
,
while
the
great
owner
of
the
world
giving
to
himself
the
utmost
of
his
desires
,
hath
nothing
left
beyond
his
ordinary
,
to
become
the
entertainment
of
his
festival
dayes
,
but
more
loads
of
the
same
meat
.
And
then
let
him
consider
how
much
of
felicity
can
this
Rare
volte
hà
fame
chjsta
sempre
à
tavola
condition
contribute
to
him
.
In
which
he
is
not
further
gone
beyond
a
person
of
a
little
fortune
,
in
the
greatnesse
of
his
possession
,
then
he
is
fallen
short
in
the
pleasures
and
possibility
of
their
enjoyment
.
And
that
is
a
sad
condition
when
like
Midas
all
that
the
man
touches
shall
turn
to
gold
:
and
his
is
no
better
to
whom
a
perpetual
full
table
not
recreated
with
fasting
,
not
made
pleasant
with
intervening
scarcity
ministers
no
more
good
then
a
heap
of
gold
does
,
that
is
,
he
hath
no
benefit
of
it
,
save
the
beholding
of
it
with
his
eyes
.
Cannot
a
man
quench
his
thirst
as
well
out
of
an
Urn
or
Chalice
,
as
out
of
a
whole
River
?
It
is
an
ambitious
thirst
,
and
a
pride
of
draught
that
had
rather
lay
his
mouth
to
Euphrates
then
to
a
petty
goblet
;
but
if
he
had
rather
,
it
addes
not
so
much
to
his
content
,
as
to
his
danger
,
and
his
vanity
.
—
eo
sit
Plenior
ut
si
quos
delectet
copia
justo
,
Cum
ripâ
simul
vulsos
ferat
Aufidus
acer
.
For
so
I
have
heard
of
persons
whom
the
river
hath
swept
away
,
together
with
the
Turf
they
pressed
when
they
stooped
to
drown
their
pride
rather
then
their
thirst
.
6.
But
this
supposition
hath
a
lessening
tearm
.
If
a
man
could
be
born
heir
of
all
the
world
,
it
were
something
:
But
no
man
ever
was
so
;
except
him
onely
who
enjoyed
the
least
of
it
,
the
Son
of
man
,
that
had
not
where
to
lay
his
head
:
but
in
the
supposition
it
is
;
[
If
a
man
could
[
gain
]
the
whole
world
,
]
which
supposes
labour
and
sorrow
,
trouble
and
expence
,
venture
and
hazard
,
and
so
much
time
expired
in
its
acquist
and
purchase
,
that
besides
the
possession
is
not
secured
to
us
for
tearm
of
life
,
yet
our
lives
are
almost
expired
,
before
we
become
estated
in
our
purchases
.
And
indeed
it
is
a
sad
thing
to
see
an
ambitious
,
or
a
covetous
person
,
make
his
life
unpleasant
,
troublesome
,
and
vexatious
,
to
grasp
a
power
bigger
then
himself
;
To
fight
for
it
with
infinite
hazards
of
his
life
,
so
that
it
is
a
thousand
to
one
but
he
perishes
in
the
attempt
,
and
gets
nothing
at
all
,
but
an
untimely
grave
,
a
reproachfull
memory
,
and
an
early
damnation
.
But
suppose
he
gets
a
victory
,
and
that
the
unhappy
party
is
but
to
begin
a
new
game
,
then
to
see
the
fears
,
the
watchfulnesse
,
the
diligence
,
the
laborious
arts
to
secure
a
possession
,
lest
the
desperate
party
should
recover
a
desperate
game
:
And
suppose
this
with
a
new
stock
of
labours
,
danger
and
expence
,
be
seconded
by
a
new
successe
;
then
to
look
upon
the
new
emergencies
,
and
troubles
,
and
discontents
among
his
friends
,
about
parting
the
spoil
,
the
envies
,
the
jealousies
,
the
slanders
,
the
underminings
,
and
the
perpetuall
inscourity
of
his
condition
;
all
this
I
say
,
is
to
see
a
man
take
infinite
pains
to
make
himself
miserable
;
but
if
he
will
be
so
unlearned
,
as
to
call
this
gallantry
,
or
a
splendid
fortune
,
yet
by
this
time
when
he
remembers
,
he
hath
certainly
spent
much
of
his
time
in
trouble
;
and
how
long
he
shall
enjoy
this
he
is
still
uncertain
;
he
is
not
certain
of
a
moneth
,
and
suppose
it
be
seven
yeers
,
yet
when
he
comes
to
die
,
and
cast
up
his
accounts
,
and
shall
finde
nothing
remaining
,
but
a
sad
remembrance
of
evils
,
and
troubles
past
,
and
expectations
of
worse
,
infinitely
worse
he
must
acknowledge
himself
convinced
,
that
to
gain
all
this
world
is
a
fortune
not
worth
the
labour
and
the
dangers
,
the
fears
,
and
transportations
of
passions
,
though
the
souls
losse
be
not
considered
in
the
bargain
.
But
I
told
you
all
this
while
,
that
this
is
but
a
supposition
still
,
the
putting
of
a
case
,
or
like
a
fiction
of
love
,
nothing
reall
:
for
if
we
consider
in
the
second
place
,
how
much
every
man
is
likely
to
get
really
,
and
how
much
it
is
possible
for
any
man
to
get
,
we
shall
finde
the
account
far
shorter
yet
,
and
the
purchase
most
trifling
and
inconsiderable
.
For
1.
the
world
is
at
the
same
time
enjoyed
by
all
its
inhabitants
,
and
the
same
portion
of
it
by
severall
persons
in
their
several
capacities
.
A
Prince
enjoyes
his
whole
kingdom
,
not
as
all
his
people
enjoyes
it
,
but
in
the
manner
of
a
Prince
;
the
subjects
in
the
manner
of
subjects
.
The
Prince
hath
certain
Regalia
beyond
the
rest
;
But
the
feudall
right
of
subjects
does
them
more
emolument
,
and
the
Regalia
does
the
Prince
more
honour
;
and
these
that
hold
the
fees
in
subordinate
right
,
transmit
it
also
to
their
Tenants
,
and
beneficiaries
,
and
dependants
to
publike
uses
,
to
charity
,
and
hospitality
;
all
which
is
a
lessening
of
the
lords
possessions
and
a
cutting
his
river
into
little
streams
,
not
that
himself
alone
,
but
that
all
his
relatives
may
drink
and
be
refreshed
.
Thus
the
Well
where
the
woman
of
Samaria
sate
was
Jacobs
Well
,
and
he
drank
of
it
,
but
so
did
his
wives
,
and
his
children
,
and
his
cattel
;
so
that
what
we
call
ours
,
is
really
ours
,
but
for
our
portion
of
expence
and
use
;
we
have
so
little
of
it
,
that
our
servants
have
far
more
,
and
that
which
is
ours
is
nothing
but
the
title
,
and
the
care
,
and
the
trouble
of
securing
and
dispensing
;
save
onely
that
God
whose
stewards
we
all
are
,
will
call
such
owners
(
as
they
are
pleased
to
call
themselves
)
to
strict
accounts
for
their
disbursments
.
And
by
this
account
the
possession
or
dominion
is
but
a
word
,
and
serves
a
fancy
or
a
passion
,
or
a
vice
,
but
no
reall
end
of
nature
;
it
is
the
use
and
spending
it
that
makes
a
man
,
to
all
reall
purposes
of
nature
to
be
the
owner
of
it
,
and
in
this
the
lord
and
master
have
but
a
share
.
But
secondly
,
consider
how
far
short
of
the
whole
world
the
greatest
Prince
that
ever
reigned
did
come
.
Alexander
that
wept
because
he
had
no
more
worlds
to
conquer
,
was
in
his
knowledge
deceived
,
and
bruitish
,
as
in
his
passion
;
he
over-run
much
of
Asia
,
but
he
could
never
passe
the
Ganges
,
and
never
thrust
his
sword
in
the
bowels
of
Europe
,
and
knew
nothing
of
America
.
And
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
whole
world
began
to
have
an
appropriate
sence
,
and
was
rather
put
to
the
Romane
Greatnesse
as
an
honourable
Appellative
then
did
signifie
that
they
were
lords
of
the
world
,
who
never
went
beyond
Persia
,
Egypt
,
nor
Britain
.
But
why
do
I
talk
of
great
things
in
this
Question
of
the
exchange
of
the
soul
for
the
world
?
Because
it
is
a
reall
bargain
,
which
many
men
(
too
many
God
knows
)
do
make
,
we
must
consider
it
as
applicable
to
practice
.
Every
man
that
loses
his
soul
for
the
purchase
of
the
world
,
must
not
looke
to
have
the
portion
of
a
King
.
How
few
men
are
Princes
,
and
of
those
that
are
not
born
so
,
how
seldom
instances
are
found
in
story
,
of
persons
that
by
their
industry
became
so
?
But
we
must
come
far
lower
yet
.
Thousands
there
are
that
damne
themselves
,
and
yet
their
purchase
at
long-running
,
and
after
a
base
and
weary
life
spent
,
is
but
five
hundred
pounds
a
yeer
;
nay
it
may
be
they
onely
cozen
an
easie
person
out
of
a
good
estate
,
and
pay
for
it
at
an
easie
rate
,
which
they
obtain
by
lying
,
by
drinking
,
by
flattery
,
by
force
;
and
the
gain
is
nothing
but
a
thousand
pound
in
the
whole
,
or
it
may
bee
nothing
but
a
convenience
.
Nay
how
many
men
hazard
their
salvation
for
an
acre
of
ground
,
for
twenty
pound
,
to
please
a
master
,
to
get
a
smile
and
a
kinde
usage
from
a
Superiour
?
These
men
get
but
little
,
though
they
did
not
give
so
much
for
it
.
So
little
,
that
Epictetus
thought
the
purchase
deer
enough
,
though
you
paid
nothing
for
it
but
flattery
,
and
observance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Observance
was
the
price
of
his
meal
,
and
he
paid
too
dear
for
one
that
gave
his
birth-right
for
it
:
but
he
that
exchanges
his
soul
for
it
,
knowes
not
the
vanity
of
his
purchase
,
nor
the
value
of
his
losse
.
He
that
gains
the
purchase
and
spoil
of
a
kingdom
hath
got
that
which
to
all
that
are
placed
in
heaven
or
to
a
man
,
that
were
seated
in
the
paths
of
the
Sun
seem
but
like
a
spot
in
an
eye
,
or
a
Mathematical
point
,
so
without
vastnesse
that
it
seems
to
be
without
dimensions
.
But
he
whose
purchase
is
but
his
neighbours
field
,
or
a
few
unjust
acres
,
hath
got
that
which
is
inconsiderable
,
below
the
notice
and
description
of
the
Map
;
for
by
such
Hieroglyphicall
representments
,
Socrates
chid
the
vanity
of
a
proud
Athenian
.
3.
Although
these
premises
may
suffice
to
shew
that
the
supposed
purchase
is
but
vain
,
and
that
all
which
men
use
really
to
obtain
,
is
lesse
then
trifles
,
yet
even
the
possession
of
it
whatsoever
it
be
is
not
meer
and
unmixt
,
but
allaid
with
sorrow
and
uneasinesse
:
the
gain
hath
but
enlarged
our
appetite
,
and
like
a
draught
to
an
hydropick
person
,
hath
enraged
his
thirst
;
and
still
that
which
he
hath
not
is
infinitely
bigger
then
what
he
hath
,
since
the
first
enlargement
of
his
purchase
was
not
to
satisfie
necessity
,
but
his
passion
,
his
lust
or
his
avarice
,
his
pride
or
his
revenge
,
these
things
cease
not
by
their
fewell
but
their
flames
grow
bigger
,
and
the
capacities
are
stretched
,
and
they
want
more
then
they
did
at
first
.
For
who
wants
most
,
he
that
wants
five
pound
,
or
he
that
wants
five
thousand
:
And
supposing
a
man
naturally
supported
,
and
provided
for
in
the
dispensations
of
nature
there
is
no
difference
,
but
that
the
poor
hath
enough
to
fill
his
belly
,
and
the
rich
man
can
never
have
enough
to
fill
his
eye
.
The
poor
mans
wants
are
no
greater
then
what
may
be
supplied
by
charity
;
and
the
rich
mans
wants
are
so
big
,
that
none
but
Princes
can
relieve
them
,
and
they
are
left
to
all
the
temptations
of
great
vices
,
and
huge
cares
to
make
their
reparations
.
Dives
eget
gemmis
,
Cereali
munere
pauper
,
Sed
cum
egeant
ambo
pauper
egens
minus
est
.
If
the
greatnesse
of
the
worlds
possessions
produce
such
fruits
,
vexation
,
and
care
,
and
want
,
the
ambitious
requiring
of
great
estates
,
is
but
like
the
selling
of
a
fountain
,
to
buy
a
fever
,
a
parting
with
content
,
to
buy
necessity
,
and
the
purchase
of
an
unhandsome
condition
,
at
the
price
of
infelicity
.
4.
He
that
enjoyes
a
great
portion
of
this
world
hath
most
commonly
the
allay
of
some
great
crosse
,
which
although
sometimes
God
designes
in
mercy
,
to
wean
his
affections
from
the
world
,
and
for
the
abstracting
them
from
sordid
adherencies
and
cohabitation
,
to
make
his
eyes
like
stars
,
to
fix
them
in
the
orbs
of
heaven
,
and
the
regions
of
felicity
,
yet
they
were
an
inseparable
appendant
and
condition
of
humanity
.
Solomon
observed
the
vanity
of
some
persons
,
that
heaped
up
great
riches
for
their
heits
,
and
yet
knew
not
whether
a
wise
man
or
a
fool
should
possesse
them
,
this
is
a
great
evil
under
the
Sun
.
And
if
we
observe
the
great
crosses
many
times
God
permits
in
great
families
,
as
discontent
in
marriages
,
artificiall
or
naturall
bastardies
,
a
society
of
man
and
wife
like
the
conjunction
of
two
politicks
,
full
of
state
,
and
ceremony
,
and
designe
,
but
empty
of
those
sweet
caresses
,
and
naturall
hearty
complications
,
and
endearments
,
usuall
in
meaner
and
innocent
persons
,
the
perpetuall
sicknesse
,
fulnesse
of
diet
,
fear
of
dying
,
the
abuse
of
flatterers
,
the
trouble
and
noise
of
company
;
the
tedious
officiousnesse
,
of
impertinent
and
ceremonious
visits
,
the
declension
of
estate
,
the
sadnesse
of
spirit
,
the
notoriousnesse
of
those
dishonours
which
the
meannesse
of
lower
persons
conceals
,
but
their
eminency
makes
us
visible
,
as
the
spots
in
the
moons
face
,
we
shall
finde
him
to
be
most
happy
,
that
hath
most
of
wisdom
,
and
least
of
the
world
,
because
he
onely
hath
the
least
danger
,
and
the
most
security
.
5.
And
lastly
,
his
soul
so
gets
nothing
that
wins
all
this
world
,
if
he
loses
his
soul
,
that
it
is
ten
to
one
but
he
that
gets
the
one
,
therefore
shall
lose
the
other
;
For
to
a
great
and
opulent
fortune
sin
is
so
adherent
and
insinuating
,
that
it
comes
to
him
in
the
nature
of
civility
;
It
is
a
sad
sight
to
see
a
great
personage
undertake
an
action
passionately
and
upon
great
interest
;
and
let
him
manage
it
as
indiscreetly
,
let
the
whole
designe
be
unjust
,
let
it
be
acted
with
all
the
malice
and
impotency
in
the
world
,
he
shall
have
enough
to
tell
him
that
he
proceeds
wisely
enough
,
to
be
servants
of
his
interest
,
and
promoters
of
his
sin
,
instruments
of
his
malice
and
actors
of
revenge
.
But
which
of
all
his
relatives
shall
dare
to
tell
him
of
his
indiscretion
,
of
his
rage
and
of
his
folly
?
he
had
need
be
a
bold
man
and
a
severe
person
,
that
shall
tell
him
of
his
danger
;
and
that
he
is
in
a
direct
progresse
towards
hell
;
and
indeed
such
personages
have
been
so
long
nourished
up
in
softnes
flattery
and
effeminancy
,
that
too
often
themselves
are
impatient
of
a
monitor
,
and
think
the
charity
and
duty
of
a
modest
reprehension
to
be
a
rudenesse
and
incivility
that
Prince
is
a
wise
man
that
loves
to
have
it
otherwise
;
and
certainly
it
is
a
strange
civility
and
dutifulnesse
in
friends
and
relatives
,
to
suffer
him
to
go
to
hell
uncontrolled
;
rather
then
to
seem
unmannerly
towards
a
great
sinner
.
But
certainly
this
is
none
of
the
least
infelicities
of
them
who
are
Lords
of
the
world
and
masters
of
great
possessions
.
I
omit
to
speak
of
the
habitual
intemperance
,
which
is
too
commonly
annexed
to
Festival
and
delicious
tables
,
where
there
is
no
other
measure
or
restraint
upon
the
appetite
,
but
its
fulnesse
and
satiety
,
and
when
it
cannot
or
dare
not
eat
more
.
Oftentimes
it
happens
,
that
the
intemperance
of
a
poor
table
is
more
temperate
and
hath
lesse
of
luxury
in
it
,
then
the
temperance
of
a
rich
.
To
this
are
consequent
all
the
evil
accidents
and
effects
of
fulnesse
;
pride
,
lust
,
wantonnesse
,
softnesses
of
disposition
and
dissolution
of
manners
,
huge
talking
,
imperiousnesse
,
despite
and
contempt
of
poor
persons
,
and
at
the
best
it
is
a
great
temptation
for
a
man
to
have
in
his
power
,
whatsoever
he
can
have
in
his
sensual
desires
:
who
then
shall
check
his
voracity
or
calm
his
revenge
or
allay
his
pride
or
mortify
his
lust
or
humble
his
spirit
?
it
is
like
as
when
a
lustful
young
and
tempted
person
lives
perpetually
with
his
amorous
and
delicious
mistris
,
if
he
scapes
burning
,
that
is
inflamed
from
within
and
set
on
fire
from
without
it
is
a
greater
miracle
then
the
escaping
from
the
flames
of
the
furnace
,
by
the
three
children
of
the
captivity
.
And
just
such
a
thing
is
the
possession
of
the
world
,
it
furnishes
us
with
abilities
to
sin
and
opportunities
of
ruine
,
and
it
makes
us
to
dwell
with
poisons
and
dangers
,
and
enemies
.
And
although
the
grace
of
God
is
sufficient
to
great
personages
,
and
masters
of
the
world
,
and
that
it
is
possible
for
a
young
man
to
be
tyed
upon
a
bed
of
flowers
and
fastned
by
the
arms
and
band
of
a
curtesan
and
tempted
wantonly
and
yet
to
escape
the
danger
and
the
crime
,
and
to
triumph
gloriously
:
(
for
so
Saint
Hierome
reports
of
a
son
of
the
king
of
Nicomedia
)
and
riches
and
a
free
fortune
are
designed
by
God
to
be
a
mercy
and
an
opportunity
of
doing
noble
things
,
and
excellent
charity
,
and
exact
justice
,
and
to
protect
innocence
,
and
to
defend
oppressed
people
;
yet
it
is
a
mercy
mixt
with
much
danger
;
yet
it
is
like
the
present
of
a
whole
vintage
to
a
man
in
a
hectick
feaver
,
he
will
be
shrewdly
tempted
to
drink
of
it
,
and
if
he
does
,
he
is
inflamed
and
may
chance
to
die
with
the
kindnesse
.
Happy
are
those
persons
who
use
the
world
and
abuse
it
not
,
who
possesse
a
part
of
it
and
love
it
for
no
other
ends
,
but
for
necessities
of
nature
,
and
conveniencies
of
person
and
discharge
of
all
their
duty
and
the
offices
of
religion
,
and
in
charity
to
Christ
and
all
Christs
members
;
but
since
he
that
hath
all
the
world
cannot
command
nature
to
do
him
one
office
extraordinary
,
and
enjoyes
the
best
parts
but
in
common
with
the
poorest
man
in
the
world
,
and
can
use
no
more
of
it
but
according
to
a
limited
and
a
very
narrow
capacity
,
and
whatsoever
he
can
use
or
possesse
cannot
out-weigh
the
present
pressure
of
a
sharp
disease
,
nor
can
it
at
all
give
him
content
without
which
there
can
be
nothing
of
felicity
;
since
a
prince
in
the
matter
of
using
the
world
,
differs
nothing
from
his
subjects
,
but
in
mere
accedents
and
circumstances
,
and
yet
these
very
many
trifling
differences
are
not
to
be
obtained
but
by
so
much
labour
and
care
,
so
great
expence
of
time
and
trouble
,
that
the
possession
will
not
pay
thus
much
of
the
price
,
and
after
all
this
,
the
man
may
die
two
hours
after
he
hath
made
his
troublesome
and
expensive
purchase
and
is
certain
not
to
enjoy
it
long
.
Adde
to
this
last
,
that
most
men
get
so
little
of
the
world
that
it
is
all
together
of
a
trifling
and
inconsiderable
interest
,
that
they
who
have
the
most
of
this
world
,
have
the
most
of
that
but
in
title
and
in
supreme
rights
,
and
reserved
priviledges
,
the
real
use
descending
upon
others
to
more
substantial
purposes
;
that
the
possession
of
this
trifle
is
mixt
with
sorrow
upon
other
accidents
,
and
is
allayed
with
fear
,
and
that
the
greatnesse
of
mens
possessions
increase
their
thirst
,
and
enlarge
their
wants
,
by
swelling
their
capacitie
,
and
above
all
,
is
of
so
great
danger
to
a
mans
vertue
that
a
great
fortune
and
a
very
great
vertue
are
not
alwayes
observed
to
grow
together
;
He
that
observes
all
this
,
and
much
more
he
may
observe
,
will
see
that
he
that
gains
the
whole
world
hath
made
no
such
great
bargain
of
it
although
he
had
it
for
nothing
,
but
the
necessary
unavoidable
troubles
in
getting
it
;
but
how
great
a
folly
is
it
to
buy
so
great
a
trouble
,
so
great
a
vanity
,
with
the
losse
of
our
pretious
soules
remains
to
be
considered
in
the
folowing
parts
of
the
text
.
Sermon
.
XIX
.
The
foolish
exchange
.
Part
II.
ANd
lose
his
own
soul
or
what
shall
a
man
give
in
exchange
for
his
soul
]
And
now
the
question
is
finally
stated
,
and
the
dispute
is
concerning
the
sum
of
affaires
.
De
morte
hominis
nulla
est
cunctatio
longa
.
And
therefore
when
the
soul
is
at
stake
,
not
for
its
temporal
,
but
for
its
eternal
interest
,
it
is
not
good
to
be
hasty
in
determining
,
without
taking
just
measures
of
the
exchange
.
Solomon
had
the
good
things
of
the
world
actually
in
possession
,
and
he
tried
the
touch-stone
of
prudence
and
natural
value
and
found
them
allayed
with
vanitie
and
imperfection
,
and
wee
that
see
them
wayed
in
the
ballance
of
the
sanctuary
,
and
tryed
by
the
touch-stone
of
the
spirit
,
finde
them
not
onely
light
and
unprofitable
but
pungent
and
dolorous
,
but
now
we
are
to
consider
what
it
is
that
men
part
with
,
and
lose
when
with
passion
and
impotency
they
get
the
world
and
that
will
present
the
bargain
to
be
a
huge
infelicity
.
And
this
I
observe
to
be
intimated
in
the
word
,
[
lose
]
for
he
gives
gold
for
cloth
or
pretious
stones
for
bread
serves
his
needs
of
nature
,
and
loses
nothing
by
it
,
and
the
merchant
that
found
a
pearle
of
great
price
,
and
sold
al
that
he
had
to
make
the
purchase
of
it
made
a
good
venture
he
was
no
loser
,
but
here
the
case
is
otherwise
,
when
a
man
gains
the
whole
world
,
and
his
soul
goes
in
the
exchange
,
he
hath
not
done
like
a
merchant
,
but
like
a
childe
,
or
a
prodigal
,
he
hath
given
himself
away
,
he
hath
lost
all
that
can
distinguish
him
from
a
slave
,
or
a
miserable
preson
,
he
loses
his
soul
in
the
exchange
,
for
the
soul
of
a
man
,
all
the
world
cannot
be
a
just
price
,
a
man
may
lose
it
or
throw
it
away
,
but
he
can
never
make
good
exchange
,
when
he
parts
with
this
Jewel
,
and
therefore
our
blessed
Saviour
rarely
well
expresses
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
fully
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gain
,
it
is
such
an
ill
market
a
man
makes
as
if
he
should
proclaim
his
riches
,
goods
,
vendible
for
a
garland
of
thistles
decked
and
trimmed
up
with
the
stinking
poppy
.
But
we
shall
better
understand
the
nature
of
this
bargain
if
we
consider
the
soul
that
is
exchanged
,
what
it
is
in
it self
in
order
not
of
nature
but
to
felicity
and
the
capacities
of
joy
,
secondly
what
price
the
Son
of
God
payed
for
it
,
and
thirdly
what
it
is
to
lose
it
,
that
is
,
what
miseries
and
tortures
are
signified
by
losing
a
mans
soul.
First
if
we
consider
what
the
soul
is
in
its
own
capacity
to
happinesse
,
we
shall
finde
it
to
be
an
excellency
greater
then
the
sun
;
of
an
angelicall
substance
,
sister
to
a
cherubin
,
an
image
of
the
divinity
,
and
the
great
argument
of
that
mercy
,
whereby
God
did
distinguish
us
from
the
lower
form
of
beasts
and
trees
and
minerals
.
For
so
it
was
the
scripture
affirmes
,
that
God
made
man
after
his
own
image
,
that
is
,
secundum
illam
imaginem
&
ideam
quam
concepitipse
,
not
according
to
the
likenesse
of
any
of
those
creatures
which
were
prexistent
to
mans
production
;
not
according
to
any
of
those
images
or
ideas
whereby
God
created
the
heavens
,
and
the
earth
;
but
by
a
new
form
;
to
distinguish
him
,
from
all
other
substances
;
he
made
him
by
a
new
idea
of
his
own
,
by
an
uncreated
exemplar
;
and
besides
that
this
was
a
donation
of
intelligent
faculties
,
such
as
we
understand
to
be
perfect
,
and
essential
,
or
rather
the
essence
of
God
,
it
was
also
a
designation
of
him
to
a
glorious
immortality
and
a
communication
of
the
rayes
and
reflections
of
his
own
essential
felicities
.
But
the
soul
is
al
that
whereby
we
may
be
,
and
without
which
we
cannot
be
happy
.
It
is
not
the
eye
that
sees
the
beauties
of
the
heaven
,
nor
the
ear
that
hears
the
sweetnesses
of
musick
,
or
the
glad-tidings
of
a
prosperous
accident
,
but
the
soul
that
perceives
all
the
relishes
of
sensual
and
intellectual
perfections
and
the
more
noble
and
excellent
the
soul
is
the
greater
and
more
savory
are
its
perceptions
;
and
if
a
childe
beholds
the
rich
Ermine
,
or
the
Diamonds
of
a
starry
night
,
or
the
order
of
the
world
,
or
hears
the
discourses
of
an
Apostle
,
because
he
makes
no
reflex
acts
upon
himself
,
and
sees
not
that
he
sees
;
he
can
have
but
the
pleasure
of
a
fool
or
the
deliciousnesse
of
a
mule
.
But
although
the
reflection
of
its
own
acts
be
a
rare
instrument
of
pleasure
or
pain
respectively
,
yet
the
souls
excellency
is
upon
the
same
reason
not
perceived
by
us
,
by
which
the
sapidnesse
of
pleasant
things
of
nature
,
are
not
understood
by
a
childe
;
even
because
the
soul
cannot
reflect
far
enough
.
For
as
the
Sun
which
is
the
fountain
of
light
and
heat
,
makes
violent
and
direct
emission
of
his
rayes
from
himself
but
reflects
them
no
further
then
to
the
bottom
of
a
cloud
,
or
the
lowest
imaginary
circle
of
the
middle
region
,
and
therefore
receives
a
duplicate
of
his
own
heat
;
so
is
the
soul
of
man
,
it
reflects
upon
its
own
inferiour
actions
of
particular
sense
or
general
understanding
;
but
because
it
knows
little
of
its
own
nature
,
the
manners
of
volition
the
immediate
instruments
of
understanding
,
the
way
how
it
comes
to
meditate
,
and
cannot
discern
how
a
sudden
thought
arrives
,
or
the
solution
of
a
doubt
,
not
depending
upon
preceding
premises
,
therefore
above
halfe
its
pleasures
are
abated
,
and
its
own
worth
lesse
understood
;
and
possibly
it
is
the
better
,
it
is
so
.
If
the
Elephant
knew
his
strength
,
or
the
horse
the
vigorousnesse
of
his
own
spirit
,
they
would
be
as
rebellious
against
their
rulers
,
as
unreasonable
men
against
government
:
nay
the
Angels
themselves
,
because
their
light
reflected
home
to
their
orbs
,
and
they
understood
all
the
secrets
of
their
own
perfection
,
they
grew
vertiginous
and
fell
from
the
battlements
of
heaven
.
But
the
excellency
of
a
humane
soul
shall
then
be
truly
understood
,
when
the
reflection
will
make
no
distraction
of
our
faculties
,
nor
enkindle
any
irregular
fires
;
when
we
may
understand
our selves
without
danger
.
In
the
mean
this
consideration
is
gone
high
enough
when
we
understand
the
soul
of
a
man
to
be
so
excellently
perfect
,
that
we
cannot
understand
how
excellently
perfect
it
is
:
that
being
the
best
way
of
expressing
our
conceptions
of
God
himself
;
and
therefore
I
shall
not
need
by
distinct
discourses
to
represent
that
the
will
of
man
is
the
last
resort
and
sanctuary
of
true
pleasure
,
which
in
its
formality
can
be
nothing
else
but
a
conformity
of
possession
or
of
being
to
the
will
;
that
the
understanding
being
the
chanel
and
conveyance
of
the
noblest
perceptions
feeds
upon
pleasures
in
all
its
proportionate
acts
,
and
unlesse
it
be
disturbed
by
intervening
sins
and
remembrances
,
derived
hence
,
keeps
a
perpetual
festival
;
that
the
passions
are
every
of
them
fitted
with
an
object
,
in
which
they
rest
as
in
their
centre
;
that
they
have
such
delight
in
these
their
proper
objects
,
that
too
often
they
venture
a
damnation
,
rather
then
quit
their
interest
and
possession
;
but
yet
from
these
considerations
it
would
follow
that
to
lose
a
soul
,
which
is
designed
to
be
an
immense
sea
of
pleasures
,
even
in
its
natural
capacities
is
to
lose
all
that
whereby
a
man
can
possibly
be
,
or
be
supposed
happy
;
and
so
much
the
rather
is
this
understood
to
be
an
insupportable
calamity
,
because
losing
a
soul
in
this
sense
,
is
not
a
meer
privation
of
those
felicities
of
which
a
soul
is
naturally
designed
to
be
a
partaker
,
but
it
is
an
investing
it
with
contrary
objects
,
and
crosse
effects
,
and
dolorous
perceptions
:
For
the
will
if
it
misses
its
desires
,
is
afflicted
,
and
the
understanding
when
it
ceases
to
be
ennobled
with
excellent
things
is
made
ignorant
as
a
swine
,
dull
as
the
foot
of
a
rock
,
and
the
afflictions
are
in
the
destitution
of
their
perfective
actions
,
made
tumultuous
,
vexed
and
discomposed
,
to
the
height
of
rage
and
violence
.
But
this
is
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
beginning
of
those
throes
which
end
not
but
in
eternal
infelicity
.
Secondly
if
we
consider
the
price
that
the
Son
of
God
payed
for
the
redemption
of
a
soul
,
we
shall
better
estimate
of
it
,
then
from
the
weak
discourses
of
our
imperfect
and
unlearned
Philosophy
:
not
the
spoil
of
rich
provinces
,
not
the
aestimate
of
kingdoms
,
not
the
price
of
Cleopatra's
draught
,
not
any
thing
that
was
corruptible
or
perishing
;
for
that
,
which
could
not
one
minute
retard
the
tearm
of
its
own
natural
dissolution
,
could
not
be
a
price
for
the
redemption
of
one
perishing
soul.
And
if
we
list
but
to
remember
and
then
consider
that
a
miserable
,
lost
,
and
accursed
soul
does
so
infinitely
undervalue
,
and
disrelish
all
the
goods
and
riches
that
this
world
dotes
on
;
that
he
hath
no
more
gust
in
them
,
or
pleasure
,
then
the
fox
hath
in
eating
a
turfe
:
that
if
he
could
be
imagined
to
be
the
Lord
of
ten
thousand
worlds
,
he
would
give
them
all
for
any
shaddow
of
a
hope
of
a
possibility
of
returning
to
life
again
;
that
Dives
in
hell
would
have
willingly
gone
on
embassy
to
his
fathers
house
that
he
might
have
been
quit
a
little
from
his
flames
,
and
on
that
condition
would
have
given
Lazarus
the
fee-simple
of
all
his
temporal
possessions
,
though
he
had
once
denied
to
relieve
him
with
the
superfluities
of
his
table
,
will
soon
confesse
that
a
moment
of
time
is
no
good
exchange
for
an
eternity
of
duration
;
and
a
light
unprofitable
possession
is
not
to
be
put
in
the
ballance
against
a
soul
,
which
is
the
glory
of
the
creation
;
a
soul
,
with
whom
God
had
made
a
contract
,
and
contracted
excellent
relations
,
it
being
one
of
Gods
appellatives
,
that
he
is
[
the
lover
of
souls
.
]
When
God
made
a
soul
,
it
was
onely
,
faciamus
hominem
ad
imaginem
nostram
;
He
spake
the
word
and
it
was
done
;
but
when
man
had
lost
this
soul
which
the
spirit
of
God
breathed
in
him
,
it
was
not
so
soon
recovered
.
It
is
like
the
resurrection
which
hath
troubled
the
faith
of
many
who
are
more
apt
to
believe
,
that
God
made
a
man
from
nothing
,
then
that
he
can
return
a
man
from
dust
&
corruption
;
but
for
this
resurrection
of
the
soul
,
for
the
reimplacing
the
divine
image
,
for
the
rescuing
it
from
the
devils
power
,
for
the
reintitling
it
to
the
kingdoms
of
grace
and
glory
,
God
did
a
work
greater
then
the
creation
;
He
was
fain
to
contract
Divinity
,
to
a
span
,
to
send
a
person
to
die
for
us
who
of
himself
could
not
die
,
and
was
constrained
to
use
rare
and
mysterious
arts
,
to
make
him
capable
of
dying
,
he
prepared
a
person
instrumental
to
his
purpose
,
by
sending
his
Son
from
his
own
bosom
,
a
person
both
God
and
man
,
an
aenigma
to
all
nations
,
and
to
all
sciences
;
one
that
ruled
over
all
the
Angels
,
that
walked
upon
the
pavements
of
heaven
,
whose
feet
were
clothed
with
stars
,
whose
eyes
were
brighter
then
the
Sun
,
whose
voice
is
louder
then
thunder
,
whose
understanding
is
larger
then
that
infinite
space
which
we
imagine
in
the
uncircumscribed
distance
,
beyond
the
first
orbe
of
heaven
,
a
person
to
whom
felicity
was
as
essential
as
life
to
God
,
this
was
the
onely
person
that
was
designed
in
the
eternal
decrees
of
the
divine
predestination
to
pay
the
price
of
a
soul
,
to
ransom
us
from
death
;
lesse
then
this
person
could
not
do
it
;
for
although
a
soul
in
its
essence
is
finite
,
yet
there
were
many
infinites
which
were
incident
and
annexed
to
the
condition
of
lost
souls
;
For
all
which
because
provision
was
to
be
made
,
nothing
lesse
then
an
infinite
excellence
could
satisfie
for
a
soul
who
was
lost
to
infinite
and
eternal
ages
,
who
was
to
be
afflicted
with
insupportable
and
indetermined
that
is
next
to
infinite
paines
,
who
was
to
bear
the
load
of
an
infinite
anger
from
the
provocation
of
an
eternal
God
:
and
yet
if
it
be
possible
that
infinite
can
receive
degrees
,
this
is
but
one
half
of
the
abysse
,
and
I
think
the
lesser
:
for
that
this
person
who
was
God
eternal
,
should
be
lessened
in
all
his
appearances
,
to
a
span
,
to
the
little
dimensions
of
a
man
,
and
that
he
should
really
become
very
contemptibly
little
,
although
at
the
same
time
he
was
infinitely
and
unalterably
great
,
that
is
essential
,
natural
and
necessary
felicity
should
turn
into
an
intolerable
,
violent
and
immense
calamity
to
his
person
,
that
this
great
God
should
not
be
admitted
to
pay
the
price
of
our
redemption
unlesse
he
would
suffer
that
horrid
misery
,
which
that
lost
soul
should
suffer
,
as
it
represents
the
glories
of
his
goodnesse
,
who
used
such
rare
and
admirable
instruments
in
actuating
the
designes
of
his
mercy
:
so
it
shewes
our
condition
to
have
been
very
desperate
,
and
our
losse
invaluable
.
A
soul
in
Gods
account
is
valued
at
the
price
of
the
blood
,
and
shame
,
and
tortures
,
of
the
Son
of
God
,
and
yet
we
throw
it
a
way
for
the
exchange
of
sins
,
that
a
man
naturally
is
ashamed
to
own
;
we
lose
it
for
the
pleasure
,
the
sottish
beastly
pleasure
of
a
night
:
I
need
not
say
,
we
lose
our
soul
to
save
our
lives
;
for
though
that
was
our
blessed
Saviours
instance
of
the
great
unreasonablenesse
of
men
,
who
by
saving
their
lives
lose
them
,
that
is
,
in
the
great
account
of
Dooms-day
,
though
this
(
I
say
)
be
extreamly
unreasonable
,
yet
there
is
something
to
be
pretended
in
the
bargain
,
nothing
to
excuse
him
with
God
,
but
something
in
the
accounts
of
timerous
men
;
but
to
lose
our
souls
with
swearing
,
that
unprofitable
,
dishonourable
,
and
unpleasant
vice
,
to
lose
our
souls
with
disobedience
,
or
rebellion
,
a
vice
that
brings
a
curse
,
and
danger
all
the
way
in
this
life
:
To
lose
our
souls
with
drunkennesse
,
a
vice
which
is
painfull
,
and
sickly
in
the
very
acting
it
,
which
hastens
our
damnation
,
by
shortning
our
lives
;
are
instances
fit
to
be
put
in
the
stories
of
fools
and
mad-men
;
and
all
vice
is
a
degree
of
the
same
unreasonablenesse
,
the
most
splendid
temptation
,
being
nothing
but
a
prety
well
weaved
fallacy
,
a
meer
trick
,
a
sophisme
,
and
a
cheating
,
and
abusing
the
understanding
;
but
that
which
I
consider
here
is
,
that
it
is
an
affront
and
contradiction
to
the
wisdom
of
God
,
that
we
should
so
slight
and
undervalue
a
soul
,
in
which
our
interest
is
so
concerned
;
a
soul
which
he
who
made
it
,
and
who
delighted
not
to
see
it
lost
,
did
account
a
fit
purchase
to
be
made
,
by
the
exchange
of
his
Son
,
the
eternal
Son
of
God
.
To
which
also
I
adde
this
additionall
account
,
that
a
soul
is
so
greatly
valued
by
God
,
that
we
are
not
to
venture
the
losse
of
it
,
to
save
all
the
world
For
therefore
whosoever
should
commit
a
sin
to
save
kingdoms
from
perishing
,
or
if
the
case
could
be
put
that
all
the
good
men
,
and
good
causes
,
and
good
things
in
this
world
,
were
to
be
destroyed
by
Tyranny
,
and
it
were
in
our
power
by
perjury
to
save
all
these
,
that
doing
this
sin
would
be
so
farre
from
hallowing
the
crime
,
that
it
were
to
offer
to
God
a
sacrifice
of
what
he
most
hates
,
and
to
serve
him
with
swines
blood
:
and
the
rescuing
all
these
from
a
Tyrant
,
or
a
hangman
,
could
not
be
pleasing
to
God
upon
those
termes
,
because
a
soul
is
lost
by
it
,
which
is
in
it self
a
greater
losse
and
misery
,
then
all
the
evils
in
the
world
put
together
can
out-ballance
;
and
a
losse
of
that
thing
for
which
Christ
gave
his
blood
a
price
:
Persecutions
and
temporal
death
in
holy
men
and
in
a
just
cause
,
are
but
seeming
evils
,
and
therefore
not
to
be
bought
off
with
the
losse
of
a
soul
,
which
is
a
real
but
an
intolerable
calamity
:
And
if
God
for
his
own
sake
would
not
have
all
the
world
saved
by
sin
,
that
is
by
the
hazarding
of
a
soul
,
we
should
do
well
for
our
own
sakes
not
to
lose
a
soul
for
trifles
,
for
things
that
make
us
here
to
be
miserable
,
and
even
here
also
to
be
ashamed
.
3.
But
it
may
be
some
natures
,
or
some
understandings
care
not
for
all
this
,
therefore
I
proceed
to
the
third
and
most
material
consideration
,
as
to
us
;
and
I
consider
what
it
is
to
lose
a
soul
?
which
Hierocles
thus
explicates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An
immortall
substance
can
die
,
not
by
ceasing
to
be
,
but
by
losing
all
being
well
,
by
becomming
miserable
.
And
it
is
remarkable
,
when
our
blessed
Saviour
gave
us
caution
,
that
we
should
not
fear
them
that
can
kill
the
body
onely
,
but
fear
him
(
he
sayes
not
that
can
kill
the
soul
)
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
that
is
able
to
destroy
the
body
,
and
soul
in
hell
;
which
word
signifieth
not
death
but
tortures
.
Matth.
10.
27.
For
some
have
chosen
death
for
sanctuary
,
and
fled
to
it
to
avoid
intolerable
shame
,
to
give
a
period
to
the
sence
of
a
sharp
grief
,
or
to
cure
the
earthquakes
of
fear
;
and
the
damned
perishing
souls
shall
wish
for
death
,
with
a
desire
impatient
as
their
calamity
;
But
this
shall
be
denied
them
,
because
death
were
a
deliverance
,
a
mercy
,
and
a
pleasure
,
of
which
these
miserable
persons
must
despair
of
for
ever
.
I
shall
not
need
to
represent
to
your
considerations
those
expressions
of
Scripture
,
which
the
Holy
Ghost
hath
set
down
to
represent
to
our
capacities
the
greatnesse
of
this
perishing
;
choosing
such
circumstances
of
character
as
were
then
usuall
in
the
world
,
and
which
are
dreadful
to
our
understanding
as
any
thing
:
Hell
fire
]
is
the
common
expression
;
for
the
Eastern
nations
accounted
burnings
the
greatest
of
their
miserable
punishments
:
and
burning
malefactours
was
frequent
,
[
brimstone
and
fire
]
to
Saint
John
Revel.
14.
10.
calls
the
state
of
punishment
,
prepared
for
the
Devil
and
all
his
servants
,
he
adding
the
circumstance
of
brimstone
,
for
by
this
time
the
Devil
had
taught
the
world
more
ingenious
pains
,
and
himself
was
new
escaped
out
of
boiling
oil
and
brimstone
,
and
such
bituminous
matter
;
and
the
Spirit
of
God
knew
right
well
the
worst
expression
was
not
bad
enough
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
our
blessed
Saviour
calls
it
,
the
outer
darknesse
,
that
is
,
not
onely
an
abjection
from
the
beatifick
regions
,
where
God
,
and
his
Angels
,
and
his
Saints
dwell
for
ever
,
but
then
there
is
a
positive
state
of
misery
expressed
by
darknesses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
two
Apostles
,
Saint
Peter
and
Saint
Jude
call
it
,
The
blacknesse
of
darknesse
for
ever
.
In
which
although
it
is
certain
,
that
God
whose
Justice
there
rules
,
will
inflict
but
just
so
much
as
our
sins
deserve
,
and
not
superadde
degrees
of
undeserved
misery
,
as
he
does
to
the
Saints
of
glory
(
for
God
gives
to
blessed
souls
in
heaven
more
,
infinitely
more
then
all
their
good
works
could
possibly
deserve
,
and
therefore
their
glory
is
infinitely
bigger
glory
then
the
pains
of
hell
are
great
pains
)
yet
because
Gods
Justice
in
hell
rules
alone
,
without
the
allayes
and
sweeter
abatements
of
mercy
,
they
shall
have
pure
and
unmingled
misery
;
no
pleasant
thought
to
refresh
their
wearinesse
,
no
comfort
in
an
other
accident
to
alleviate
their
pressures
,
no
waters
to
cool
their
flames
;
but
because
when
there
is
a
great
calamity
upon
a
man
,
every
such
man
thinks
himself
the
most
miserable
;
and
though
there
are
great
degrees
of
pain
in
hell
,
yet
there
are
none
perceived
by
him
that
thinks
he
suffers
the
greatest
;
It
follows
that
every
man
that
loses
his
soul
in
this
darknesse
is
miserable
beyond
all
those
expressions
which
the
tortures
of
this
world
could
furnish
to
the
Writers
of
holy
Scripture
.
But
I
shall
choose
to
represent
this
consideration
in
that
expression
of
our
blessed
Saviour
,
Mark
the
9.
the
44.
verse
;
which
himself
took
out
of
the
Prophet
Esay
,
the
66.
verse
the
24.
Where
the
worm
dieth
not
,
and
the
fire
is
not
quenched
;
this
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
spoken
of
by
Daniel
the
Prophet
;
for
although
this
expression
was
a
prediction
of
that
horrid
calamity
and
abscision
of
the
Jewish
Nation
,
when
God
poured
out
a
full
vial
of
his
wrath
upon
the
crucifiers
of
his
Son
,
and
that
this
which
was
the
greatest
calamity
which
ever
did
or
ever
shall
happen
to
a
Nation
,
Christ
with
great
reason
took
to
describe
the
calamity
of
accursed
souls
,
as
being
the
greatest
instance
to
signifie
the
greatest
torment
:
yet
we
must
observe
that
the
difference
of
each
state
makes
the
same
words
in
the
several
cases
to
be
of
infinite
distinction
:
The
worm
stuck
close
to
the
Jewish
Nation
,
and
the
fire
of
Gods
wrath
flamed
out
till
they
were
consumed
with
a
great
and
unheard
of
destruction
;
till
many
millions
did
die
accursedly
,
and
the
small
remnant
became
vagabonds
,
and
were
reserved
,
like
broken
pieces
,
after
a
storm
,
to
shew
the
greatnesse
of
the
storm
,
and
misery
of
the
shipwrack
;
but
then
this
being
translated
to
signifie
the
state
of
accursed
souls
,
whose
dying
is
a
continual
perishing
,
who
cannot
cease
to
be
,
it
must
mean
an
eternity
of
duration
,
in
proper
and
naturall
significations
.
And
that
we
may
understand
it
fully
,
observe
the
places
.
In
the
34.
Esa.
8.
The
Prophet
prophecies
of
the
great
destruction
of
Jerusalem
for
all
her
great
iniquities
.
It
is
the
day
of
the
Lords
vengeance
,
and
the
yeer
of
recompences
,
for
the
controversie
of
Sion
,
and
the
streams
thereof
shall
be
turned
into
pitch
,
and
the
dust
thereof
into
brimstone
,
and
the
land
thereof
shall
become
burning
pitch
.
It
shall
not
be
quenched
night
nor
day
,
the
smoak
thereof
shall
go
up
for
ever
,
from
generation
to
generation
.
It
shall
lie
wast
,
none
shall
passe
thorow
it
for
ever
and
ever
.
This
is
the
final
destruction
of
the
Nation
;
but
this
destruction
shall
have
an
end
,
because
the
Nation
shall
end
,
and
the
anger
also
shall
end
in
its
own
period
,
even
then
when
God
shall
call
the
Jews
into
the
common
inheritance
with
the
Gentiles
,
and
all
the
sons
of
God
.
And
this
also
was
the
period
of
their
worme
,
as
it
is
of
their
fire
,
The
fire
of
the
Divine
vengeance
upon
the
Nation
;
which
was
not
to
be
extinguished
till
they
were
destroyed
,
as
we
see
it
come
to
passe
.
And
thus
also
in
Saint
Jude
,
the
Angels
who
kept
not
their
first
state
,
are
said
to
be
reserved
by
God
in
everlasting
chains
under
darknesse
:
which
word
[
everlasting
]
signifies
not
absolutely
to
eternity
,
but
to
the
utmost
end
of
that
period
,
for
so
it
follows
[
unto
the
judgement
of
the
great
day
]
that
[
everlasting
]
lasts
no
longer
;
and
in
verse
the
seventh
,
the
word
[
eternal
]
is
just
so
used
:
The
men
of
Sodom
and
Gomorrha
are
set
forth
for
an
example
suffering
the
vengeance
of
[
eternal
fire
,
]
that
is
,
of
a
fire
,
which
burned
till
they
were
quite
destroyed
,
and
the
cities
and
the
countrey
with
an
irreparable
ruine
never
to
be
rebuilt
,
and
reinhabited
as
long
as
this
world
continues
.
The
effect
of
which
observations
is
this
;
That
these
words
[
for
ever
,
everlasting
,
eternal
,
the
never-dying
worme
,
the
fire
unquenchable
,
]
being
words
borrowed
by
our
blessed
Saviour
and
his
Apostles
from
the
stile
of
the
old
Testament
,
must
have
a
signification
just
proportionable
to
the
state
in
which
they
signifie
;
so
that
as
this
worme
when
it
signifies
a
temporal
infliction
meanes
a
worme
that
never
ceases
,
giving
torment
,
till
the
body
is
consumed
:
So
when
it
is
translated
to
an
immortall
state
,
it
must
signifie
as
much
in
that
proportion
:
that
[
eternal
,
]
that
everlasting
,
hath
no
end
at
all
:
because
the
soul
cannot
be
killed
in
the
natural
sense
,
but
is
made
miserable
and
perishing
for
ever
;
that
is
,
the
worme
shall
not
die
so
long
as
the
soul
shall
be
unconsumed
:
the
fire
shall
not
be
quenched
,
till
the
period
of
an
immortall
nature
comes
,
and
that
this
shall
be
absolutely
for
ever
without
any
restriction
,
appears
unanswerably
in
this
,
because
the
same
(
for
ever
)
that
is
,
for
the
blessed
souls
,
the
same
for
ever
,
is
for
the
accursed
souls
;
but
the
blessed
souls
that
die
in
the
Lord
,
henceforth
shall
die
no
more
;
death
hath
no
power
over
them
;
for
death
is
destroyed
,
it
is
swallowed
up
in
victory
(
saith
Saint
Paul
)
and
there
shall
be
no
more
death
,
saith
Saint
John
,
Revel.
21.
4.
So
that
because
for
ever
hath
no
end
,
till
the
thing
or
the
duration
it self
have
end
,
in
the
same
sense
in
which
the
Saints
and
Angels
give
glory
to
God
for
ever
,
in
the
same
sense
the
lost
souls
shall
suffer
the
evils
of
their
sad
inheritance
;
and
since
after
this
death
of
nature
,
which
is
a
separation
of
soul
and
body
,
there
remains
no
more
death
,
but
this
second
death
,
this
eternal
perishing
of
miserable
accursed
souls
,
whose
duration
must
be
eternall
;
It
follows
that
the
worm
of
conscience
,
and
the
unquenchable
fire
of
hell
have
no
period
at
all
;
but
shall
last
as
long
as
God
lasts
,
or
the
measures
of
a
proper
eternity
;
that
they
who
provoke
God
to
wrath
,
by
their
base
,
unreasonable
,
and
sottish
practises
,
may
know
what
their
portion
shall
be
in
the
everlasting
habitations
:
and
yet
suppose
that
Origens
opinion
had
been
true
;
and
that
accursed
souls
should
have
ease
and
a
period
to
their
tortures
after
a
thousand
years
;
I
pray
let
it
be
considered
,
whether
it
be
not
a
great
madnesse
to
choose
the
pleasures
,
or
the
wealth
of
a
few
years
here
,
with
trouble
,
with
danger
,
with
uncertainty
,
with
labour
,
with
intervalls
of
sicknesse
,
and
for
this
to
endure
the
flames
of
hell
for
a
thousand
yeers
together
?
The
pleasures
of
the
world
no
man
can
have
for
a
hundred
yeers
,
and
no
man
hath
pleasure
a
hundred
dayes
together
,
but
he
hath
some
trouble
intervening
:
or
at
least
a
wearinesse
and
a
loathing
of
the
pleasure
;
and
therefore
to
endure
insufferable
calamities
(
suppose
it
be
)
for
a
hundred
yeers
,
without
any
interruption
,
without
so
much
comfort
as
the
light
of
a
small
candle
,
or
a
drop
of
water
amounts
to
in
a
fever
,
is
a
bargain
to
be
made
by
no
man
that
loves
himself
,
or
is
not
in
love
with
infinite
affliction
.
If
a
man
were
condemned
but
to
lie
still
,
or
to
lie
a
bed
in
one
posture
without
turning
,
for
seven
yeers
together
,
would
he
not
buy
it
off
with
the
losse
of
all
his
estate
?
If
a
man
were
to
be
put
upon
the
rack
,
for
every
day
,
three
moneths
together
,
(
suppose
him
able
to
live
so
long
)
what
would
he
do
to
be
quit
of
his
torture
?
Wouldany
man
curse
the
King
to
his
face
,
if
he
were
sure
to
have
both
his
hands
burnt
off
,
and
to
be
tormented
with
torments
three
yeers
together
?
Would
any
man
in
his
wits
accept
of
a
hundred
pound
a
yeer
for
fourty
yeers
,
if
he
were
sure
to
be
tormented
in
the
fire
for
the
next
hundred
yeers
together
without
intermission
?
Think
then
what
a
thousand
yeers
signifie
:
Ten
ages
,
the
age
of
two
Empires
;
but
this
account
I
must
tell
you
is
infinitely
short
,
though
I
thus
discourse
to
you
,
how
great
fools
wicked
men
are
,
though
this
opinion
should
be
true
:
A
goodly
comfort
surely
!
that
for
two
or
three
yeers
sottish
pleasure
,
a
man
shall
be
infinitely
tormented
but
for
a
thousand
yeers
.
But
then
when
we
cast
up
the
minutes
,
and
yeers
,
and
ages
of
eternity
,
the
consideration
it self
is
a
great
hell
to
those
persons
who
by
their
evil
lives
are
consigned
to
such
sad
and
miserable
portions
.
A
thousand
yeers
is
a
long
while
to
be
in
torment
;
we
finde
a
fever
of
21.
dayes
to
be
like
an
age
in
length
:
but
when
the
duration
of
an
intolerable
misery
is
for
ever
in
the
height
,
and
for
ever
beginning
,
and
ten
thousand
yeers
hath
spent
no
part
of
its
terme
,
but
it
makes
a
perpetual
efflux
,
and
is
like
the
centre
of
a
circle
,
which
ever
transmits
lines
to
the
circumference
;
this
is
a
consideration
so
sad
that
the
horrour
of
it
and
the
reflexion
upon
its
abode
and
duration
,
make
a
great
part
of
the
hell
;
for
hell
could
not
be
hell
without
the
despair
of
accursed
souls
;
for
any
hope
were
a
refreshment
,
and
a
drop
of
water
,
which
would
help
to
allay
those
flames
,
which
as
they
burn
intolerably
,
so
they
must
burn
for
ever
.
And
I
desire
you
to
consider
that
although
the
Scripture
uses
the
word
[
fire
]
to
expresse
the
torments
of
accursed
souls
,
yet
fire
can
no
more
equal
the
pangs
of
hell
then
it
can
torment
a
material
substance
;
the
pains
of
perishing
souls
being
as
much
more
afflictive
then
the
smart
of
fire
,
as
the
smart
of
fire
is
troublesome
beyond
the
softnesse
of
Persian
carpets
,
or
the
sensuality
of
the
Asian
Luxury
:
for
the
pains
of
hell
;
and
the
perishing
or
losing
of
the
soul
is
to
suffer
the
wrath
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
God
is
a
consuming
fire
:
that
is
the
fire
of
hell
,
when
God
takes
away
all
comfort
from
us
,
nothing
to
support
our
spirit
is
left
us
,
when
sorrow
is
our
food
and
tears
our
drink
;
when
it
is
eternal
night
without
Sun
or
star
,
or
lamp
,
or
sleep
;
when
we
burn
with
fire
without
light
that
is
,
are
loaden
with
sadnesse
,
without
remedy
or
hope
or
ease
,
and
that
this
wrath
is
to
be
expressed
,
and
to
fall
upon
us
,
in
spiritual
,
immateriall
,
but
most
accursed
,
most
pungent
and
dolorous
emanations
,
then
we
feel
what
it
is
to
lose
a
soul.
We
may
guesse
at
it
by
the
terrours
of
a
guilty
conscience
,
those
verbera
&
laeniatus
,
those
secret
lashings
and
whips
of
the
exterminating
Angel
,
those
thorns
in
the
soul
,
when
a
man
is
haunted
by
an
evil
spirit
;
those
butcheries
which
the
soul
of
a
Tyrant
,
or
a
violent
,
or
a
vitious
person
,
when
he
falls
in
to
fear
or
any
calamity
does
feel
,
are
the
infinite
arguments
,
that
Hell
which
is
the
consummation
of
the
torment
of
conscience
,
just
as
man-hood
is
the
consummation
of
infancy
or
as
glory
is
the
perfection
of
grace
,
is
an
affliction
greater
then
the
bulk
of
heaven
and
earth
;
for
there
it
is
that
God
powrs
out
the
treasures
of
his
wrath
and
empties
the
whole
magazin
of
thunder
bolts
,
and
all
the
armory
of
God
is
imployed
not
in
the
chastising
,
but
in
the
tormenting
of
a
perishing
soul.
Lucian
brings
in
Radamanthus
telling
the
poor
wandring
souls
upon
the
banks
of
Elysium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
every
wickednesse
that
any
man
commits
in
his
life
when
he
comes
to
hell
he
hath
stamped
upon
his
soul
an
invisible
brand
and
mark
of
torment
;
and
this
begins
here
,
and
is
not
cancelled
by
death
but
there
is
enlarged
by
the
greatnesse
of
infinite
and
the
aboads
of
eternity
.
How
great
these
tormens
of
conscience
are
here
,
let
any
man
imagine
that
can
but
understand
what
despair
means
;
despair
upon
just
reason
:
let
it
be
what
it
will
,
no
misery
can
be
greater
then
despaire
:
and
because
I
hope
none
here
have
felt
those
horrors
of
an
evil
conscience
,
which
are
consignations
to
eternity
,
you
may
please
to
learn
it
by
your
own
reason
,
or
els
by
the
sad
instances
of
story
.
It
is
reported
of
Petrus
Ilosuanus
,
A
Polonian
School-master
that
having
read
some
ill
managed
discourses
of
absolute
decrees
and
divine
reprobation
,
began
to
be
Phantastick
and
melancholy
and
apprehensive
that
he
might
be
one
of
those
many
whom
God
had
decreed
for
hell
from
all
eternity
;
from
possible
to
probable
,
from
probable
,
to
certain
,
the
temptation
soon
carried
him
,
and
when
he
once
began
to
believe
himself
to
be
a
person
inevitably
perishing
,
it
is
not
possible
to
understand
perfectly
,
what
infinite
fears
,
and
agonies
and
despairs
,
what
tremblings
,
what
horrors
,
what
confusion
and
amazement
the
poor
man
felt
within
him
,
to
consider
that
he
was
to
be
tormented
extremely
without
remedy
even
to
eternal
ages
;
This
in
a
short
continuance
grew
insufferable
,
and
prevailed
upon
him
so
far
that
he
hanged
himself
,
and
left
this
account
of
it
or
to
this
purpose
in
writing
in
his
study
;
I
am
gone
from
hence
to
the
flames
of
hell
,
&
have
forced
my
way
thither
being
impatient
to
try
what
those
great
torments
are
which
here
I
have
heard
with
an
insupportable
amazement
:
this
instance
may
suffice
to
show
what
it
is
to
lose
a
soul.
But
I
will
take
off
from
this
sad
discourse
;
onely
I
shall
crave
your
attention
,
to
a
word
of
exhortation
.
That
you
take
care
,
lest
for
the
purchase
of
a
little
,
trifling
,
inconsiderable
portion
of
the
world
you
come
into
this
place
and
state
of
torment
.
Although
Homer
was
pleased
to
complement
the
beauty
of
Helena
to
such
a
height
as
to
say
it
was
a
sufficient
price
for
all
the
evils
which
the
Greeks
and
Trojans
suffered
in
ten
years
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Yet
it
was
a
more
reasonable
conjecture
of
Herodotus
,
that
during
the
ten
years
siege
of
Troy
Helena
for
whom
the
Greeks
fought
was
in
Egypt
,
not
in
the
city
,
because
it
was
unimaginable
but
that
the
Trojans
would
have
thrown
her
over
the
walls
rather
then
for
the
sake
of
such
a
trifle
,
have
endured
so
great
calamities
,
we
are
more
sottish
then
the
Trojans
,
if
we
retain
our
Helena
,
any
one
beloved
lust
,
any
painted
Devil
,
any
sugar'd
temptation
with
,
(
not
the
hazard
but
)
the
certainty
of
having
such
horrid
miseries
,
such
in
valuable
losses
.
And
certainly
its
a
strange
stupidity
of
spirit
that
can
sleep
in
the
midst
of
such
thunder
,
when
God
speaks
from
heaven
with
his
lowdest
voice
,
and
draws
aside
his
curtain
,
and
shows
his
arsenal
and
his
armory
,
full
of
arrows
steeled
with
wrath
,
headed
and
pointed
,
and
hardned
with
vengeance
,
still
to
snatch
at
those
arrows
,
if
they
came
but
in
the
retinue
of
a
rich
fortune
or
a
vain
Mistris
,
if
they
wait
but
upon
pleasure
or
profit
or
in
the
reare
of
an
ambitious
designe
.
But
let
not
us
have
such
a
hardinesse
against
the
threats
and
representments
of
the
divine
vengeance
as
to
take
the
little
imposts
and
revenues
of
the
world
,
and
stand
in
defiance
against
God
and
the
fears
of
hell
unlesse
we
have
a
charm
that
we
can
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
invisible
to
the
judge
of
heaven
and
earth
and
are
impregnable
against
,
or
are
sure
we
shall
be
insensible
of
the
miseries
of
a
perishing
soul.
There
is
a
sort
of
men
who
because
they
will
be
vitious
and
Atheistical
in
their
lives
,
have
no
way
to
go
on
with
any
plaisance
and
without
huge
disturbances
,
but
by
being
also
Atheistical
in
their
opinions
and
to
believe
that
the
story
of
hell
is
but
a
bug-bear
to
affright
children
and
fools
,
easy
believing
people
to
make
them
soft
and
apt
for
government
and
designes
of
princes
;
and
this
is
an
opinion
that
befriends
none
but
impure
and
vicious
persons
;
others
there
are
that
believe
God
to
be
all
mercy
,
that
he
forgets
his
justice
,
believing
that
none
shall
perish
with
so
sad
a
ruine
,
if
they
do
but
at
their
death-bed
ask
God
forgivenesse
and
say
they
are
sorry
;
but
yet
continue
their
impiety
till
their
house
be
ready
to
fall
;
being
like
the
Circassians
whose
Gentlemen
enter
not
into
the
Church
till
they
be
threescore
years
old
,
that
is
,
in
effect
till
by
their
age
they
cannot
any
longer
use
rapine
:
till
then
they
hear
service
at
their
windows
:
dividing
unequally
their
life
between
sin
and
devotition
,
dedicateing
their
youth
to
robbery
,
and
their
old
age
to
a
repentance
without
restitution
.
Our
youth
,
and
our
man-hood
and
old
age
are
all
of
them
due
to
God
,
and
justice
and
mercy
are
to
him
equally
essential
,
and
as
this
life
is
a
time
of
the
possibilities
of
mercy
so
to
them
that
neglect
it
,
the
next
world
shall
be
a
state
of
pure
and
unmingled
justice
.
Remember
the
fatal
and
decretory
sentence
which
God
hath
passed
upon
all
man-kinde
[
it
is
appointed
to
all
men
once
to
die
and
after
death
comes
judgement
]
and
if
any
of
us
were
certain
to
die
next
morning
,
with
what
earnestnesse
should
we
pray
,
with
what
hatred
should
we
remember
our
sins
,
with
what
scorn
should
we
look
upon
the
licentious
pleasures
of
the
world
then
nothing
could
be
welcome
unto
us
but
a
prayer
book
,
no
company
but
a
Comforter
and
a
Guide
of
souls
,
no
imployment
but
repentance
,
no
passions
but
in
order
to
religion
,
no
kindnesse
for
a
lust
that
hath
undone
us
;
and
if
any
of
you
have
been
arrested
with
alarmes
of
death
,
or
been
in
hearty
fear
of
its
approach
,
remember
what
thoughts
and
designes
then
possessed
you
,
how
precious
a
soul
was
then
in
your
account
and
what
then
you
would
give
that
you
had
despised
the
world
,
and
done
your
duty
to
God
and
man
,
and
lived
a
holy
life
.
It
will
come
to
that
again
and
we
shall
be
in
that
condition
in
which
we
shall
perfectly
understand
,
that
all
the
things
and
pleasures
of
the
world
are
vain
and
unprofitable
,
and
irkesome
,
and
that
he
onely
is
a
wise
man
who
secures
the
interest
of
his
soul
though
it
be
with
the
losse
of
all
this
world
and
his
own
life
into
the
bargain
.
When
we
are
to
depart
this
life
to
go
to
strange
company
and
stranger
places
,
and
to
an
unknown
condition
,
then
a
holy
conscience
will
be
the
best
security
the
best
possession
;
it
wil
be
a
horror
that
every
friend
we
meet
shall
with
triumph
upbraid
to
us
the
sottishnesse
of
our
folly
.
Lo
this
is
the
goodly
change
you
have
made
,
you
had
your
good
things
in
your
life
time
,
and
how
like
you
the
portion
that
is
reserved
to
you
for
ever
?
The
old
Rabbins
those
Poets
of
religion
report
of
Moses
that
when
the
courtiers
of
Pharaoh
were
sporting
with
the
childe
Moses
in
the
chamber
of
Pharaohs
daughter
,
they
presented
to
his
choice
an
ingot
of
gold
in
one
hand
,
and
a
cole
of
fire
in
the
other
;
and
that
the
childe
snatched
at
the
coal
,
thrust
it
into
his
mouth
,
and
so
singed
and
parched
his
tongue
,
that
he
stammered
ever
after
:
and
certainly
it
is
infinitely
more
childish
in
us
for
the
glittering
of
the
small
gloworms
and
the
charcoal
of
worldly
possessions
,
to
swallow
the
flames
of
hell
greedily
,
in
our
choice
:
such
a
bit
will
produce
a
worse
stammering
then
Moses
had
:
for
so
the
aeccursed
and
lost
souls
have
their
ugly
and
horrid
dialect
,
they
roare
and
blaspheme
,
blaspheme
and
roare
for
ever
.
And
suppose
God
should
now
at
this
instant
send
the
great
Archangel
with
his
trumpet
to
summon
all
the
world
to
judgement
,
would
not
all
this
seem
a
notorious
visible
truth
,
a
truth
,
which
you
will
then
wonder
that
every
man
did
not
lay
to
his
heart
and
preserve
therein
actual
,
pious
and
effective
consideration
?
let
the
trumpet
of
God
perpetually
sound
in
your
ears
,
surgite
mortui
,
&
venite
ad
judicium
,
place
your selves
by
meditation
every
day
upon
your
death-bed
,
and
remember
what
thoughts
shall
then
possesse
you
;
and
let
such
thoughts
dwell
in
your
understanding
for
ever
,
and
be
the
parent
of
all
your
resolutions
and
actions
.
The
Doctors
of
the
Jews
report
,
that
when
Absalom
hanged
among
the
oakes
,
by
the
haire
of
the
head
,
he
seemed
to
see
under
him
hell
gaping
wide
,
ready
to
receive
him
,
and
he
durst
not
cut
off
the
hair
that
intangled
him
,
for
fear
he
should
fall
into
the
horrid
lake
whose
portion
is
flames
and
torment
;
but
chose
to
protract
his
miserable
life
a
few
minuts
in
that
pain
of
posture
,
and
to
abide
the
stroke
of
his
pursuing
enemies
:
His
condition
was
sad
when
his
arts
of
remedy
were
so
vain
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Soph.
A
condemned
man
hath
but
small
comfort
to
stay
the
singing
of
a
long
psalm
,
it
is
the
case
of
every
vitious
person
.
Hell
is
wide
open
to
every
impenitent
persevering
sinner
,
to
every
unpurged
person
.
Noctes
atque
dies
patet
atri
Janua
Ditis
.
And
although
God
hath
lighted
his
candle
and
the
lantern
of
his
word
and
clearest
revelations
is
held
out
to
us
,
that
we
can
see
hell
in
its
worst
colours
,
and
most
horrid
representments
yet
we
run
greedily
after
bables
into
that
praecipice
which
swallows
up
the
greatest
part
of
man
kinde
;
and
then
onely
we
begin
to
consider
,
when
all
consideration
is
fruitlesse
.
He
therefore
is
a
huge
fool
that
heaps
up
riches
,
that
greedily
pursues
the
world
,
and
at
the
same
time
,
(
for
so
it
must
be
heaps
of
wrath
to
himself
against
the
day
of
wrath
;
when
sicknesse
&
death
arrests
him
,
then
they
appear
unprofitable
&
himself
extreamly
miserable
:
&
if
you
would
know
how
great
that
misery
is
you
may
take
account
of
it
by
those
fearful
words
and
killing
Rhetorick
of
Scripture
,
It
is
a
fearful
things
to
fall
into
the
hands
of
the
living
God
and
who
can
dwell
with
the
everlasting
burning
?
That
is
,
No
patience
can
abide
there
one
houre
where
they
must
dwell
for
ever
.
Sermon
.
XX.
OF
CHRISTIAN
PRVDENCE
.
Matthew
10.
latter
part
of
Ver.
16.
Be
ye
therefore
wise
as
serpents
and
harmlesse
as
doves
.
WHen
our
B.
Saviour
entailed
a
law
&
a
condition
of
sufferings
,
&
promised
a
state
of
persecution
to
his
servants
,
and
withall
had
charmed
them
with
the
bands
&
unactive
chains
of
so
many
passive
graces
,
that
they
should
not
be
able
to
stir
against
the
violence
of
Tyrants
,
or
abate
the
edge
of
axes
,
by
any
instrument
,
but
their
own
blood
;
being
sent
forth
as
sheep
among
wolves
,
innocent
and
silent
,
harmlesse
,
and
defencelesse
,
certainly
exposed
to
sorrow
,
and
uncertainly
guarded
in
their
persons
;
their
condition
seemed
nothing
else
,
but
a
designation
to
slaughter
:
and
when
they
were
drawn
into
the
folds
of
the
church
,
they
were
betrayed
into
the
hands
of
evil
men
,
infinitely
and
unavoidably
;
and
when
an
Apostle
invited
a
proselyte
to
come
to
Christ
,
it
was
in
effect
a
snare
laid
for
his
life
,
and
he
could
neither
conceal
his
religion
,
nor
hide
his
person
,
nor
avoid
a
captious
question
,
nor
deny
his
accusation
,
nor
elude
the
bloody
arts
of
Orators
and
informers
,
nor
break
prisons
,
nor
any
thing
but
die
.
If
the
case
stood
just
thus
,
it
was
well
eternity
stood
at
the
outer
doors
of
our
life
,
ready
to
receive
such
harmlesse
people
;
but
surely
there
could
be
no
art
in
the
designe
,
no
pitying
of
humane
weaknesses
,
no
complying
with
the
condition
of
man
,
no
allowances
made
for
customs
and
prejudices
of
the
world
,
no
inviting
men
by
the
things
of
men
,
no
turning
nature
into
religion
;
but
it
was
all
the
way
a
direct
violence
,
and
an
open
prostitution
of
our
lives
;
and
a
throwing
away
our
fortune
into
a
sea
of
rashnesse
and
credulity
.
But
therefore
God
ordered
the
affaires
and
necessities
of
religion
in
other
wayes
and
to
other
purposes
.
Although
God
bound
our
hands
behinde
us
,
yet
he
did
not
tie
our
understandings
up
:
although
we
might
not
use
our
swords
,
yet
we
might
use
our
reason
:
we
were
not
suffered
to
be
violent
,
but
we
might
avoid
violence
by
all
the
arts
of
prudence
and
innocence
;
if
we
did
take
heed
of
sin
,
we
might
also
take
heed
of
men
:
&
because
in
al
contentions
between
wit
and
violence
,
prudence
&
rudenesse
,
learning
and
the
sword
,
the
strong
hand
took
it
first
,
and
the
strong
head
possessed
it
last
:
the
strong
man
first
governed
,
and
the
witty
man
succeeded
him
,
and
lasted
longer
;
it
came
to
passe
that
the
wisdom
of
the
Father
hath
so
ordered
it
,
that
all
his
Disciples
should
overcome
the
power
of
the
Roman
legions
by
a
wise
religion
;
and
prudence
and
innocence
should
become
the
mightiest
guards
;
and
the
Christian
although
exposed
to
persecution
,
yet
is
so
secured
that
he
shall
never
need
to
die
But
when
the
circumstances
are
so
ordered
that
his
reason
is
convinced
that
then
it
is
fit
he
should
;
fit
(
I
say
)
in
order
to
Gods
purposes
and
his
own
.
For
he
that
is
innocent
is
safe
against
all
the
rods
and
the
axes
of
all
the
Consuls
of
the
world
,
if
they
rule
by
justice
;
and
he
that
is
prudent
will
also
escape
from
many
rudenesses
and
irregular
violences
,
that
can
come
by
injustice
:
and
no
wit
of
man
,
no
government
,
no
armies
can
do
more
;
for
Caesar
perished
in
the
midst
of
all
his
legions
and
all
his
honours
,
and
against
chance
and
irregularities
there
is
no
provision
lesse
then
infinite
,
that
can
give
security
;
and
although
prudence
alone
cannot
do
this
;
yet
innocence
gives
the
greatest
title
to
that
providence
which
onely
can
if
he
pleases
,
and
will
if
it
be
fitting
.
Here
then
are
the
two
armes
defensive
of
a
Christian
:
Prudence
against
the
evils
of
men
,
Innocence
against
the
evils
of
Devils
and
all
that
relates
to
his
kingdom
.
Prudence
fences
against
persecution
,
and
the
evil
snares
,
against
the
opportunities
and
occasions
of
sin
,
it
prevents
surprizes
,
it
fortifies
all
its
proper
weaknesses
,
it
improves
our
talents
,
it
does
advantage
to
the
kingdom
of
Christ
and
the
interests
of
the
Gospel
,
it
secures
our
condition
,
and
instructs
our
choice
in
all
the
wayes
and
just
passages
to
felicity
,
it
makes
us
to
live
profitably
,
and
die
wisely
;
and
without
it
,
simplicity
would
turn
to
sillinesse
,
zeal
into
passion
,
passion
into
fury
,
religion
into
scandal
,
conversation
into
a
snare
,
civilities
into
temptation
,
curtesies
into
danger
,
and
an
imprudent
person
falls
into
a
condition
of
harmelesse
,
rich
and
unwary
fools
,
or
rather
of
birds
,
sheep
,
and
bevers
,
who
are
hunted
and
persecuted
for
the
spoils
of
their
Fleece
,
or
their
flesh
,
their
skins
,
or
their
entrails
,
and
have
not
the
foresight
to
avoid
a
snare
,
but
by
their
fear
and
undefending
follies
are
driven
thither
where
they
die
infallibly
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Every
good
man
is
incircled
with
many
enemies
,
and
dangers
:
and
his
vertue
shall
be
rifled
,
and
the
decency
of
his
soul
and
spirit
shall
be
discomposed
and
turned
into
a
heap
of
inarticulate
and
disorderly
fancies
,
unlesse
by
the
methods
and
guards
of
prudence
it
be
mannaged
and
secured
.
But
in
order
to
the
following
discourse
and
its
method
,
we
are
first
to
consider
whether
this
be
,
or
indeed
can
be
a
commandement
,
or
what
is
it
?
For
can
all
men
that
give
up
their
names
in
baptisme
,
be
enjoyned
to
be
wise
and
prudent
?
It
is
as
if
God
would
command
us
to
be
eloquent
,
or
witty
men
,
fine
speakers
,
or
strait
bodied
,
or
excellent
schollers
,
or
rich
men
:
If
he
please
to
make
us
so
,
we
are
so
;
and
prudence
is
a
gift
of
God
,
a
blessing
of
an
excellent
nature
,
and
of
great
leisure
,
and
a
wise
opportunity
,
and
a
severe
education
,
and
a
great
experience
,
and
a
strict
observation
,
and
good
company
;
all
which
being
either
wholly
,
or
in
part
out
of
our
power
,
may
be
expected
as
free
gifts
,
but
cannot
be
imposed
as
commandments
.
To
this
I
answer
,
That
Christian
prudence
is
in
very
many
instances
a
direct
duty
;
in
some
an
instance
and
advice
,
in
order
to
degrees
and
advantages
:
where
it
is
a
duty
,
it
is
put
into
every
mans
power
;
where
it
is
an
advice
it
is
onely
expected
according
to
what
a
man
hath
,
and
not
according
to
what
he
hath
not
:
and
even
here
,
although
the
events
of
prudence
are
out
of
our
power
,
yet
the
endeavours
and
the
observation
,
the
diligence
and
caution
,
the
moral
part
of
it
,
and
the
plain
conduct
of
our
necessary
duty
(
which
are
portions
of
this
grace
)
are
such
things
which
God
will
demand
in
proportion
to
the
talent
which
he
hath
intrusted
into
our
Banks
.
There
are
in
indeed
some
Christians
very
unwary
and
unwise
in
the
conduct
of
their
religion
,
and
they
cannot
all
help
it
,
at
least
not
in
all
degrees
;
but
yet
they
may
be
taught
to
do
prudent
things
,
though
not
to
be
prudent
persons
;
if
they
have
not
the
prudence
of
advice
,
and
conduct
,
yet
they
may
have
the
prudence
of
obedience
,
and
of
disciples
:
and
the
event
is
this
;
without
prudence
their
vertue
is
unsafe
,
and
their
persons
defenselesse
,
and
their
interest
is
unguarded
;
for
prudence
is
a
hand-maid
waiting
at
the
production
and
birth
of
vertue
:
It
is
a
nurse
to
it
in
its
infancy
,
its
patron
an
assaults
,
its
guide
in
temptations
,
its
security
in
all
portions
of
chance
and
contingency
:
And
he
that
is
imprudent
,
if
he
have
many
accidents
and
varieties
,
is
in
great
danger
of
being
none
at
all
,
or
if
he
be
,
at
the
best
he
is
but
a
weak
and
an
unprofitable
servant
,
uselesse
to
his
neighbour
,
vain
in
himself
,
and
as
to
God
,
the
least
in
the
kingdom
:
his
vertue
is
contingent
,
and
by
chance
,
not
proportioned
to
the
reward
of
wisdom
,
and
the
election
of
a
wise
religion
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
No
purchase
,
no
wealth
,
no
advantage
is
great
enough
to
be
compared
to
a
wise
soul
,
and
a
prudent
spirit
;
and
he
that
wants
it
hath
a
lesse
vertue
,
and
a
defenselesse
minde
,
and
will
suffer
a
mighty
hazard
in
the
interest
of
eternity
.
Its
parts
and
proper
acts
consist
in
the
following
particulars
.
1.
It
is
the
duty
of
Christian
prudence
to
choose
the
end
of
a
Christian
,
that
which
is
perfective
of
a
man
,
satisfactory
to
reason
,
the
rest
of
a
Christian
,
and
the
beatification
of
his
spirit
;
and
that
is
,
to
choose
and
desire
,
and
propound
to
himself
heaven
,
and
the
fruition
of
God
,
as
the
end
of
all
his
acts
and
arts
,
his
designes
and
purposes
.
For
in
the
nature
of
things
that
is
most
eligible
,
and
most
to
be
pursued
,
which
is
most
perfective
of
our
nature
,
and
is
the
acquiescence
,
the
satisfaction
,
and
proper
rest
of
our
most
reasonable
appetites
.
Now
the
things
of
this
world
are
difficult
and
uneasie
,
full
of
thornes
,
and
empty
of
pleasures
,
they
fill
a
diseased
faculty
,
or
an
abused
sense
,
but
are
an
infinite
dissatisfaction
to
reason
,
and
the
appetites
of
the
soul
:
they
are
short
,
and
transient
,
and
they
never
abide
,
unlesse
sorrow
like
a
chain
be
bound
about
their
leg
,
and
then
they
never
stir
,
till
the
grace
of
God
and
religion
breaks
it
,
or
else
that
the
rust
of
time
eats
the
chain
in
pieces
:
they
are
dangerous
and
doubtfull
,
few
and
difficult
,
sordid
and
particular
,
not
onely
not
communicable
to
a
multitude
,
but
not
diffusive
upon
the
whole
man
;
there
being
no
one
pleasure
or
object
in
this
world
,
that
delights
all
the
parts
of
man
:
and
after
all
this
,
they
are
originally
from
earth
,
and
from
the
creatures
,
onely
that
they
oftentimes
contract
alliances
with
hell
and
the
grave
,
with
shame
and
sorrow
;
and
all
these
put
together
make
no
great
amability
,
or
proportion
to
a
wise
mans
choice
:
But
on
the
other
side
,
the
things
of
God
are
the
noblest
satisfactions
to
those
desires
,
which
ought
to
be
cherished
and
swelled
up
to
infinite
;
their
deliciousnesse
is
vast
and
full
of
relish
,
and
their
very
appendant
thorns
are
to
be
chosen
,
for
they
are
gilded
,
they
are
safe
and
medicinall
,
they
heal
the
wound
they
make
,
and
bring
forth
fruit
of
a
blessed
and
a
holy
life
:
The
things
of
God
and
of
religion
are
easie
and
sweet
,
they
bear
entertainments
in
their
hand
,
and
reward
at
their
back
,
their
good
is
certain
and
perpetual
,
and
they
make
us
cheerfull
to
day
,
and
pleasant
to
morrow
;
and
spiritual
songs
end
not
in
a
sigh
and
a
groan
;
neither
like
unwholesome
physick
do
they
let
loose
a
present
humour
,
and
introduce
an
habitual
indisposition
:
But
they
bring
us
to
the
felicity
of
God
,
the
same
yesterday
,
and
to
day
,
and
for
ever
;
they
do
not
give
a
private
and
particular
delight
,
but
their
benefit
is
publike
,
like
the
incense
of
the
altar
,
it
sends
up
a
sweet
smell
to
heaven
,
and
makes
atonement
for
the
religious
man
that
kindled
it
,
and
delights
all
the
standers
by
,
and
makes
the
very
air
wholesome
;
there
is
no
blessed
soul
goes
to
heaven
,
but
he
makes
a
generall
joy
in
all
the
mansions
where
the
Saints
do
dwell
,
and
in
all
the
chappels
where
the
Angels
sing
:
and
the
joyes
of
religion
are
not
univocal
,
but
productive
of
rare
and
accidental
,
and
praeternatural
pleasures
;
for
the
musick
of
holy
hymnes
delights
the
ear
,
and
refreshes
the
spirit
,
and
makes
the
very
bones
of
the
Saint
to
rejoyce
:
and
charity
,
or
the
giving
alms
to
the
poor
,
does
not
onely
ease
the
poverty
of
the
receiver
,
but
makes
the
giver
rich
,
and
heals
his
sicknesse
,
and
delivers
from
death
;
and
temperance
though
it
be
in
the
matter
of
meat
,
and
drink
,
and
pleasures
,
yet
hath
an
effect
upon
the
understanding
and
makes
the
reason
sober
,
and
his
will
orderly
,
and
his
affections
regular
,
and
does
things
beside
,
and
beyond
their
natural
and
proper
efficacy
;
for
all
the
parts
of
our
duty
are
watered
with
the
showers
of
blessing
,
and
bring
forth
fruit
according
to
the
influence
of
heaven
,
and
beyond
the
capacities
of
nature
.
And
now
let
the
voluptuous
person
go
and
try
whether
putting
his
wanton
hand
to
the
bosome
of
his
Mistris
will
get
half
such
honour
as
Scaevola
put
upon
his
head
,
when
he
put
his
hand
into
the
fire
.
Let
him
see
whether
a
drunken
meeting
will
cure
a
fever
,
or
make
him
wise
?
A
hearty
and
a
persevering
prayer
will
.
Let
him
tell
me
,
if
spending
great
summes
of
money
upon
his
lusts
will
make
him
sleep
soundly
,
or
be
rich
?
Charity
will
;
Alms
will
increase
his
fortune
,
and
a
good
conscience
shall
charme
all
his
cares
and
sorrows
into
a
most
delicious
slumber
;
well
may
a
full
goblet
wet
the
drunkards
tongue
,
and
then
the
heat
rising
from
the
stomack
will
dry
the
spunge
,
and
heat
it
into
the
scorchings
and
little
images
of
hell
:
and
the
follies
of
a
wanton
bed
will
turn
the
itch
into
a
smart
,
and
empty
the
reins
of
all
their
lustfull
powers
;
but
can
they
do
honour
,
or
satisfaction
in
any
thing
that
must
last
,
and
that
ought
to
be
provided
for
?
No
:
All
the
things
of
this
world
are
little
,
and
trifling
,
and
limited
,
and
particular
,
and
sometimes
necessary
because
we
are
miserable
,
wanting
and
imperfect
,
but
they
never
do
any
thing
toward
perfection
,
but
their
pleasure
dies
like
the
time
in
which
it
danced
a
while
,
and
when
the
minute
is
gone
,
so
is
the
pleasure
too
,
and
leaves
no
footstep
but
the
impression
of
a
sigh
,
and
dwells
no
where
,
but
in
the
same
house
where
you
shall
finde
yesterday
,
that
is
in
forgetfulnesse
,
and
annihilation
,
unlesse
its
onely
childe
,
sorrow
,
shall
marry
,
and
breed
more
of
its
kinde
,
and
so
continue
its
memory
and
name
to
eternall
ages
.
It
is
therefore
the
most
necessary
part
of
prudence
to
choose
well
in
the
main
stake
;
and
the
dispute
is
not
much
;
for
if
eternall
things
be
better
then
temporall
,
the
soul
more
noble
then
the
body
,
vertue
more
honourable
then
the
basest
vices
,
a
lasting
joy
to
be
chosen
before
an
eternall
sorrow
,
much
to
be
preferred
before
little
,
certainty
before
danger
,
publike
good
things
,
before
private
evils
,
eternity
before
moments
,
then
let
us
set
down
in
religion
,
and
make
heaven
to
be
our
end
,
God
to
be
our
Father
,
Christ
our
elder
Brother
,
the
Holy
Ghost
the
earnest
of
our
inheritance
,
vertue
to
be
our
imployment
,
and
then
we
shall
never
enter
into
the
portion
of
fools
and
accursed
ill-choosing
spirits
.
Nazianzen
said
well
,
Malim
prudentiae
guttam
quàm
foecundioris
fortunae
pelagus
:
One
drop
of
prudence
is
more
usefull
,
then
an
ocean
of
a
smooth
fortune
;
for
prudence
is
a
rare
instrument
towards
heaven
;
and
a
great
fortune
is
made
oftentimes
the
high-way
to
hell
and
destruction
.
However
,
thus
farre
,
prudence
is
our
duty
;
every
man
can
be
so
wise
,
and
is
bound
to
it
,
to
choose
heaven
and
a
cohabitation
with
God
,
before
the
possessions
and
transient
vanities
of
the
world
.
2.
It
is
a
duty
of
Christian
prudence
to
pursue
this
great
end
,
with
apt
means
and
instruments
in
proportion
to
that
end
.
No
wise
man
will
sail
to
Ormus
in
a
cock-boat
,
or
use
a
childe
for
his
interpreter
;
and
that
Generall
is
a
Cyclops
without
an
eye
,
who
chooses
the
sickest
men
to
man
his
Towns
,
and
the
weakest
to
fight
his
battels
.
It
cannot
be
a
vigorous
prosecution
unlesse
the
means
have
an
efficacy
or
worth
commensurate
to
all
the
difficulty
,
and
something
of
the
excellency
of
that
end
which
is
designed
.
And
indeed
men
use
not
to
be
so
weak
in
acquiring
the
possessions
of
their
temporals
;
But
in
matters
of
religion
they
think
any
thing
effective
enough
to
secure
the
greatest
interest
;
as
if
all
the
fields
of
heaven
,
and
the
regions
of
the
Kingdom
were
waste
ground
,
and
wanted
a
Colony
of
planters
;
and
that
God
invited
men
to
heaven
upon
any
terms
,
that
he
might
rejoyce
in
the
multitude
of
subjects
.
For
certain
it
is
,
men
do
more
to
get
a
little
money
,
then
for
all
the
glories
of
heaven
:
Men
rise
up
early
,
and
sit
up
late
,
and
eat
the
bread
of
carefulnesse
,
to
become
richer
then
their
neighbours
;
and
are
amazed
at
every
losse
,
and
impatient
of
an
evil
accident
,
and
feel
a
direct
storm
of
passion
,
if
they
suffer
in
their
interest
:
But
in
order
to
heaven
they
are
cold
in
their
religion
,
indevour
in
their
prayers
,
incurious
in
their
walking
,
unwatchfull
in
their
circumstances
,
indifferent
in
the
use
of
their
opportunities
,
infrequent
in
their
discoursings
of
it
,
not
inquisitive
of
the
way
,
and
yet
think
they
shall
surely
go
to
heaven
:
But
a
prudent
man
knows
that
by
the
greatnesse
of
the
purchase
,
he
is
to
make
an
estimate
of
the
value
and
the
price
:
When
we
ask
of
God
any
great
thing
;
As
wisdom
,
delivery
from
sicknesse
,
his
holy
Spirit
,
the
forgivenesse
of
sins
,
the
grace
of
chastity
,
restitution
to
his
favour
,
or
the
like
,
do
we
hope
to
obtain
them
without
a
high
opinion
of
the
things
we
ask
?
and
if
we
value
them
highly
,
must
we
not
desire
them
earnestly
?
and
if
we
desire
them
earnestly
,
must
we
not
pray
for
them
fervently
?
and
whatsoever
we
ask
for
fervently
,
must
not
we
beg
for
frequently
?
and
then
because
prayer
is
but
one
hand
toward
the
reaching
a
blessing
,
and
God
requires
our
cooperation
and
endeavour
;
and
we
must
work
with
both
hands
:
are
we
not
convinced
that
our
prayers
are
either
faint
,
or
a
designe
of
lazinesse
,
when
we
either
ask
coldly
,
or
else
pray
loudly
,
hoping
to
receive
the
graces
we
need
without
labour
?
A
prudent
person
that
knows
to
value
the
best
object
of
his
desires
,
will
also
know
that
he
must
observe
the
degrees
of
labour
,
according
to
the
excellency
of
the
reward
:
Prayer
must
be
effectuall
,
servent
,
frequent
,
continuall
,
holy
,
passionate
,
that
must
get
a
grace
,
or
secure
a
blessing
:
The
love
that
we
must
have
to
God
must
be
such
as
to
keep
his
commandements
,
and
to
make
us
willing
to
part
with
all
our
estate
,
and
all
our
honour
,
and
our
life
for
the
testimony
of
a
holy
conscience
.
Our
charity
to
our
neighbours
must
be
expressive
in
a
language
of
a
reall
friendship
,
aptnesse
to
forgive
,
readinesse
to
forbear
,
in
pitying
infirmities
,
in
relieving
necessities
,
in
giving
our
goods
and
our
lives
,
and
quitting
our
privileges
to
save
his
soul
,
to
secure
and
support
his
vertue
.
Our
repentance
must
be
full
of
sorrows
and
care
,
of
diligence
and
hatred
against
sin
,
it
must
drive
out
all
,
and
leave
no
affections
towards
it
;
it
must
be
constant
and
persevering
,
fearfull
of
relapse
,
and
watch-full
of
all
accidents
:
Our
temperance
must
sometimes
turn
into
abstinence
,
and
most
commonly
be
severe
,
and
ever
without
reproof
:
He
that
striveth
for
masteries
is
temperate
(
saith
Saint
Paul
)
in
all
things
;
he
that
does
all
this
,
may
with
some
pretence
and
reason
say
,
he
intends
to
go
to
heaven
:
But
they
that
will
not
deny
a
lust
,
nor
refrain
an
appetite
,
they
that
will
be
drunk
when
their
friends
do
merrily
constrain
them
,
or
love
a
cheap
religion
and
a
gentle
and
lame
prayer
,
short
and
soft
,
quickly
said
,
and
soon
passed
over
,
seldome
returning
,
and
but
little
observed
,
How
is
it
possible
that
they
should
think
themselves
persons
disposed
to
receive
such
glorious
crowns
and
scepters
,
such
excellent
conditions
,
which
they
have
not
faith
enough
to
believe
,
nor
attention
enough
to
consider
,
and
no
man
can
have
wit
enough
to
understand
.
But
so
might
an
Arcadian
shepherd
look
from
the
rocks
,
or
thorow
the
clefts
of
the
valley
where
his
sheep
graze
,
and
wonder
that
the
messenger
stayes
so
long
from
comming
to
him
to
be
crowned
King
of
all
the
Greek
Ilands
,
or
to
be
adopted
heir
to
the
Macedonian
Monarchy
.
It
is
an
infinite
love
of
God
,
that
we
have
heaven
upon
conditions
,
which
we
can
perform
with
greatest
diligence
;
But
truely
the
lives
of
men
are
generally
such
,
that
they
do
things
in
order
to
heaven
,
things
(
I
say
)
so
few
,
so
trifling
,
so
unworthy
,
that
they
are
not
proportionable
to
the
reward
of
a
crown
of
oak
,
or
a
yellow
riband
,
the
slender
reward
with
which
the
Romans
payed
their
souldiers
for
their
extraordinary
valour
.
True
it
is
,
that
heaven
is
not
in
a
just
sense
of
a
commutation
,
a
reward
,
but
a
gift
,
and
an
infinite
favour
:
but
yet
it
is
not
reached
forth
but
to
persons
disposed
by
the
conditions
of
God
;
which
conditions
when
we
pursue
in
kinde
,
let
us
be
very
carefull
we
do
not
fail
of
the
mighty
price
of
our
high
calling
,
for
want
of
degrees
,
and
just
measures
,
the
measures
of
zeal
and
a
mighty
love
.
3.
It
is
an
office
of
prudence
so
to
serve
God
that
we
may
at
the
same
time
preserve
our
lives
and
our
estates
,
our
interest
and
reputation
for
our selves
,
and
our
relatives
,
so
farre
as
they
can
consist
together
.
Saint
Paul
in
the
beginning
of
Christianity
was
careful
to
instruct
the
forwardnesse
and
zeal
of
the
new
Christians
into
good
husbandry
,
and
to
catechize
the
men
into
good
trades
,
and
the
women
into
useful
imployments
,
that
they
might
not
be
unprofitable
.
For
Christian
religion
carrying
us
to
heaven
,
does
it
by
the
way
of
a
man
,
and
by
the
body
it
serves
the
soul
,
as
by
the
soul
it
serves
God
;
and
therefore
it
endeavours
to
secure
the
body
and
its
interest
,
that
it
may
continue
the
opportunities
of
a
crown
,
and
prolong
the
stage
in
which
we
are
to
run
for
the
mighty
price
of
our
salvation
:
and
this
is
that
part
of
prudence
,
which
is
the
defensative
and
guards
of
a
Christian
in
the
time
of
persecution
;
and
it
hath
in
it
much
of
duty
.
He
that
through
an
indiscreet
zeal
casts
himself
into
a
needlesse
danger
,
hath
betrayed
his
life
to
tyranny
and
tempts
the
sin
of
an
enemy
,
he
loses
to
God
the
service
of
many
yeers
,
and
cuts
off
himself
from
a
fair
opportunity
of
working
his
salvation
(
in
the
main
parts
of
which
we
shall
finde
a
long
life
,
and
very
many
yeers
of
reason
to
be
little
enough
)
he
betrayes
the
interest
of
his
relatives
,
(
which
he
is
bound
to
preserve
)
he
disables
himself
of
making
provision
for
them
of
his
own
house
,
and
he
that
fails
in
this
duty
by
his
own
fault
,
is
worse
then
an
infidel
,
and
denies
the
faith
,
by
such
unseasonably
dying
,
or
being
undone
,
which
by
that
testimony
he
did
intend
gloriously
to
confesse
;
he
serves
the
end
of
ambition
and
popular
services
,
but
not
the
sober
ends
of
religion
,
he
discourages
the
weak
,
and
weakens
the
hands
of
the
strong
,
and
by
upbraiding
their
warinesse
,
tempts
them
to
turn
it
into
rashnesse
or
despair
;
he
affrights
strangers
from
entring
into
religion
,
while
by
such
imprudence
,
he
shall
represent
it
to
be
impossible
at
the
same
time
to
be
wise
and
to
be
religious
;
it
turns
all
the
whole
religion
into
a
forwardnesse
of
dying
or
beggery
,
leaving
no
space
for
the
parts
and
offices
of
a
holy
life
▪
which
in
times
of
persecution
are
infinitely
necessary
,
for
the
advantages
of
the
institution
.
But
God
hath
provided
better
things
for
his
servants
:
Quem
fata
cogunt
,
ille
cum
veniâ
est
miser
,
He
whom
God
by
an
inevitable
necessity
calls
to
sufferance
,
he
hath
leave
to
be
undone
,
and
that
ruine
of
his
estate
or
losse
of
his
life
shall
secure
first
a
providence
,
then
a
crown
.
At
si
quis
ultro
se
malis
offert
volens
.
seque
ipse
torquet
,
perdere
est
dignus
bona
Queis
nescit
uti
.
But
he
that
invites
the
cruelty
of
a
Tyrant
by
his
own
follyes
or
the
indiscretions
of
an
unsignificant
and
impertinent
zeal
,
suffers
as
a
wilful
person
,
and
enters
into
the
portion
and
reward
of
fools
.
And
this
is
the
precept
of
our
Blessed
Saviour
,
next
after
my
text
:
Beware
of
men
:
use
your
prudence
to
the
purposes
of
avoiding
their
snare
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Man
is
the
most
harmful
of
all
the
wilde
beasts
:
ye
are
sent
as
sheep
among
wolves
,
be
therefore
wise
as
serpents
;
when
you
can
avoid
it
suffer
not
men
to
ride
over
your
heads
,
or
trample
you
under
foot
;
that
s
the
wisdom
of
Serpents
;
and
so
must
we
;
that
is
by
all
just
complyances
,
and
toleration
of
all
indifferent
changes
in
which
a
duty
is
not
destroyed
and
in
which
we
were
not
active
,
so
to
preserve
our selves
that
we
might
be
permitted
to
live
,
and
serve
God
,
and
to
do
advantages
to
religion
;
so
purchasing
time
to
do
good
in
,
by
bending
in
all
those
flexures
of
fortune
,
and
condition
,
which
we
cannot
help
,
and
which
we
do
not
set
forward
,
and
which
we
never
did
procure
;
and
this
is
the
direct
meaning
of
Saint
Paul
;
see
then
that
ye
walk
Eph.
5.
16.
circumspectly
,
not
as
fools
but
as
wise
,
Redeeming
the
time
because
the
dayes
are
evil
;
that
is
,
we
are
fallen
into
times
that
are
troublesome
,
dangerous
,
persecuting
and
afflictive
,
purchase
as
much
respite
as
you
can
:
Buy
or
redeem
the
time
by
all
honest
arts
,
by
humility
,
by
fair
carriage
and
sweetnesses
of
society
,
by
civility
,
and
a
peaceful
conversation
,
by
good
words
,
and
all
honest
offices
,
by
praying
for
your
persecutors
,
by
patient
sufferance
of
what
is
unavoidable
:
And
when
the
Tyrant
draws
you
forth
from
all
these
guards
and
retirements
,
and
offers
violence
to
your
duty
or
tempts
you
to
do
a
dishonest
act
,
or
to
omit
an
act
of
obligation
,
then
come
forth
into
the
Theater
and
lay
your
necks
down
to
the
hangmans
axe
,
and
fear
not
to
die
the
most
shamful
death
of
the
crosse
or
the
gallows
;
for
so
have
I
known
angels
ascending
and
descending
upon
those
ladders
;
and
the
Lord
of
glory
suffered
shame
and
purchased
honour
upon
the
crosse
.
Thus
we
are
to
walk
in
wisdom
towards
them
that
Col.
4.
5.
are
without
redeeming
the
time
:
for
so
Saint
Paul
renewes
that
permission
,
or
commandment
:
Give
them
no
just
cause
of
offence
;
with
all
humility
and
as
occasion
is
offered
represent
their
duty
,
and
invite
them
sweetly
to
felicities
and
vertue
,
but
do
not
in
ruder
language
upbraid
and
reproach
their
basenesse
:
and
when
they
are
in
corrigible
,
let
them
alone
,
lest
like
cats
they
run
mad
with
the
smell
of
delicious
ointments
;
And
therefore
Pothinus
Bishop
of
Lyons
being
asked
by
the
unbaptized
President
,
who
was
the
God
of
the
Christians
?
answered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
If
you
be
disposed
with
real
and
hearty
desires
of
learning
,
what
you
ask
you
shall
quickly
know
;
But
if
your
purposes
be
in
direct
,
I
shall
not
preach
to
you
,
to
my
hurt
and
your
no
advantage
.
Thus
the
wisdom
of
the
primitive
Christians
was
careful
not
to
prophane
the
temples
of
the
heathen
,
not
to
revile
their
false
Gods
,
and
when
they
were
in
duty
to
represent
the
follies
of
their
religion
they
chose
to
do
it
,
from
their
own
writings
and
as
relators
of
their
own
records
they
fled
from
the
fury
of
a
persecution
,
they
hid
themselves
in
caves
,
and
wandred
about
in
disguises
,
and
preached
in
private
,
and
celebrated
their
synaxes
,
and
communions
in
grots
and
retirements
,
and
made
it
appear
to
all
the
world
,
they
were
peaceable
,
and
obedient
,
charitable
,
and
patient
,
and
at
this
price
bought
their
time
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
As
knowing
that
even
in
this
sense
,
time
was
very
pretious
and
the
opportunitie
of
giving
glory
to
God
by
the
offices
of
an
excellent
religion
,
was
not
too
deare
a
purchase
at
that
rate
.
But
then
when
the
wolves
had
entred
into
the
folds
and
seized
upon
a
lamb
the
rest
fled
,
and
used
all
the
innocent
arts
of
concealment
.
Saint
Athanasius
being
overtaken
by
his
persecutors
,
but
not
known
,
and
asked
whether
he
saw
Athanasius
passing
that
way
;
pointed
out
forward
with
his
finger
,
non
longè
abest
Athanasius
;
the
man
is
not
far
off
;
a
swift
foot-man
will
easily
overtake
him
.
And
Saint
Paul
divided
the
councell
of
his
Judges
,
and
made
the
Pharisees
his
parties
by
a
witty
insinuation
of
his
own
belief
of
the
resurrection
,
which
was
not
the
main
question
,
but
an
incident
to
the
matter
of
his
accusation
.
And
when
Plinius
secundus
in
the
face
of
a
Tyrant
court
was
pressed
so
invidiously
to
give
his
opinion
concerning
a
good
man
in
banishment
and
under
the
disadvantage
of
an
unjust
sentence
he
diverted
the
snare
of
Marcus
Regulus
by
referring
his
answer
to
a
competent
judicatory
according
to
the
laws
;
being
pressed
again
,
by
offering
a
direct
answer
upon
a
just
condition
,
which
he
knew
,
they
would
not
accept
;
and
the
third
time
,
by
turning
the
envy
upon
the
impertinent
and
malicious
Orator
,
that
he
won
great
honour
,
the
honour
of
a
severe
honesty
,
and
a
witty
man
,
and
a
prudent
person
.
The
thing
I
have
noted
,
because
it
is
a
good
pattern
to
represent
the
arts
of
honest
evasion
,
and
religious
,
prudent
honesty
:
which
any
good
man
may
transcribe
and
turn
into
his
own
instances
if
an
equal
case
should
occur
.
For
in
this
case
the
rule
is
easy
;
If
we
are
commanded
to
be
wise
and
redeeme
our
time
,
that
we
serve
God
and
religion
,
we
must
not
use
unlawful
arts
which
set
us
back
in
the
accounts
of
our
time
,
no
lying
Subterfuges
,
no
betraying
of
a
truth
,
no
treachery
to
a
good
man
,
no
insnaring
of
a
brother
,
no
secret
renouncing
of
any
part
or
proposition
of
our
religion
,
no
denying
to
confesse
the
article
when
we
are
called
to
it
.
For
when
the
primitive
Christians
had
got
a
trick
to
give
money
for
certificates
,
that
they
had
sacrificed
to
idols
,
though
indeed
they
did
not
do
it
,
but
had
corrupted
the
officers
and
ministers
of
state
,
they
dishonoured
their
religion
and
were
marked
with
the
appellative
of
libellatici
,
Libellers
;
and
were
excommunicate
and
cast
off
from
the
society
of
Christians
and
the
hopes
of
Heaven
,
till
they
had
returned
to
God
by
a
severe
repentance
;
optanduum
est
ut
quod
libenter
facis
din
facere
possis
.
It
is
good
to
have
time
long
to
doe
that
which
wee
ought
to
doe
;
but
to
pretend
that
,
which
we
dare
not
doe
,
and
to
say
we
have
,
when
we
have
not
,
if
we
know
we
ought
not
,
is
to
dishonour
the
cause
and
the
person
too
;
it
is
expressly
against
confession
of
Christ
,
of
which
Saint
Paul
saith
,
by
the
mouth
confession
is
made
unto
salvation
And
our
Blessed
Saviour
,
he
that
confesseth
me
before
men
.
I
will
confesse
him
before
my
Heavenly
Father
;
and
if
here
he
refuseth
to
own
me
,
I
will
not
own
him
hereafter
:
it
is
also
expressly
against
Christian
fortitude
and
noblenesse
;
and
against
the
simplicity
and
sincerity
of
our
religion
,
and
it
turnes
prudence
into
craft
,
and
brings
the
Devil
to
wait
in
the
temple
,
and
to
minister
to
God
;
and
it
is
a
lesser
Kinde
of
apostacy
:
and
it
is
well
that
the
man
is
tempted
no
further
;
for
if
the
persecutors
could
not
be
corrupted
with
money
,
it
is
ods
but
the
complying
man
would
,
and
though
he
would
with
the
money
hide
his
shame
,
yet
he
will
not
with
the
losse
of
all
his
estate
redeeme
his
religion
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
some
men
will
lose
their
lives
rather
then
a
faire
estate
:
and
doe
not
almost
all
the
armies
of
the
world
(
I
mean
)
those
that
fight
in
the
justest
causes
,
pretend
to
fight
and
die
for
their
lands
and
liberties
:
and
there
are
too
many
also
that
will
die
twice
rather
then
be
beggers
once
:
although
we
all
know
that
the
second
death
is
intolerable
.
Christian
prudence
forbids
us
to
provoke
a
danger
;
and
they
were
fond
persons
that
run
to
persecution
,
and
when
the
Proconsul
sate
on
the
life
and
death
,
and
made
strict
inquisition
after
Christians
,
went
and
offered
themselves
to
die
;
and
he
was
a
fool
that
being
in
Portugal
run
to
the
Priest
as
he
elevated
the
host
;
and
overthrew
the
mysteries
and
openly
defied
the
rites
of
that
religion
:
God
when
he
sends
a
persecution
will
pick
out
such
persons
whom
he
will
have
to
die
,
and
whom
he
will
consigne
to
banishment
,
and
whom
to
poverty
:
In
the
mean
time
let
us
do
our
duty
when
we
can
,
and
as
long
as
we
can
,
and
with
as
much
strictnesse
as
we
can
;
walking
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Apostles
Phrase
is
)
not
prevaricating
in
the
least
tittle
;
and
then
if
we
can
be
safe
with
the
arts
of
civil
,
innocent
,
inoffensive
,
compliance
,
let
us
blesse
God
for
his
permissions
made
to
us
,
and
his
assistances
in
the
using
them
.
But
if
either
we
turne
our
zeal
into
the
ambition
of
death
,
and
the
follies
of
an
unnecessary
beggery
;
or
on
the
other
side
turn
our
prudence
into
craft
and
covetousnesse
;
to
the
first
,
(
I
say
)
that
God
hath
no
pleasure
in
fooles
,
to
the
latter
,
If
you
gain
the
whole
world
and
lose
your
own
soul
:
your
losse
is
infinite
and
intolerable
.
Sermon
.
XXI
.
Of
Christian
Prudence
.
Part
II.
4.
IT
is
the
office
of
Christian
prudence
so
to
order
the
affaires
of
our
life
as
that
in
all
the
offices
of
our
souls
and
conversation
,
we
do
honour
and
reputation
,
to
the
religion
we
professe
.
For
the
follies
and
vices
of
the
Professors
give
great
advantages
to
the
adversary
to
speak
reproachfully
,
and
does
aliene
the
hearts
and
hinder
the
complyance
of
those
undetermined
persons
,
who
are
apt
to
be
perswaded
,
if
their
understandings
be
not
prejudiced
.
But
as
our
necessary
duty
is
bound
upon
us
by
one
ligament
more
in
order
to
the
honour
of
the
cause
of
God
:
so
it
particularly
bindes
us
to
many
circumstances
adjuncts
and
parts
of
duty
which
have
no
other
commandment
,
but
the
law
of
prudence
.
There
are
some
sects
of
Christians
which
have
some
one
constant
indisposition
,
which
as
a
character
divides
them
from
all
others
,
and
makes
them
reproved
on
all
hands
:
some
are
so
suspitious
and
ill
natured
,
that
if
a
person
of
a
facile
nature
and
gentle
disposition
fall
into
their
hands
he
is
presently
sowred
and
made
morose
,
unpleasant
,
and
uneasy
in
his
conversation
:
Others
there
are
that
do
things
so
like
to
what
themselves
condemn
that
they
are
forced
to
take
sanctuary
and
labour
in
the
mine
of
unsignificant
distinctions
,
to
make
themselves
believe
they
are
innocent
:
and
in
the
mean
time
they
offend
all
men
else
,
and
open
the
mouths
of
their
adversaries
to
speak
reproachful
things
;
true
,
or
false
;
(
as
it
happens
)
And
it
requires
a
great
wit
to
understand
all
the
distinctions
and
devices
thought
of
,
for
legitimating
the
worshipping
of
images
:
And
those
people
that
are
liberal
in
their
excommunications
make
men
think
they
have
reason
to
say
their
Judges
are
proud
,
or
self
willed
,
or
covetous
,
or
ill
natured
people
.
These
that
are
the
faults
of
Governours
,
and
continued
,
are
quickly
derived
upon
the
sect
and
cause
a
disreputation
to
the
whole
society
and
institution
.
And
who
can
think
that
congregation
to
be
a
true
branch
of
the
Christian
,
who
makes
it
their
profession
to
kill
men
to
save
their
souls
against
their
will
,
and
against
their
understanding
?
who
calling
themselves
disciples
of
so
meek
a
Master
,
do
live
like
bears
upon
prey
,
and
spoil
and
blood
?
It
is
a
huge
dishonour
to
the
sincerity
of
a
mans
purposes
to
be
too
busie
in
fingring
money
in
the
matters
of
religion
:
and
they
that
are
zealous
for
their
rights
and
tame
in
their
devotion
,
furious
against
sacrilege
,
and
a
companion
of
drunkards
;
implacable
against
breakers
of
a
Canon
,
and
carelesse
and
patient
enough
with
them
that
break
the
fifth
or
sixth
Commandments
of
the
Decalogue
,
tell
all
the
world
their
private
sense
is
to
preserve
their
own
interest
with
scruple
and
curiosity
,
and
leave
God
to
take
care
for
his
.
Thus
Christ
reproved
the
Pharisees
,
for
straining
at
a
gnat
and
swallowing
a
Camel
;
the
very
representation
of
the
manner
and
matter
of
fact
discovers
the
vice
by
reproving
the
folly
of
it
.
They
that
are
factious
to
get
a
rich
proselyte
and
think
the
poor
not
worth
saving
dishonour
their
zeal
and
teach
men
to
call
it
covetousnesse
,
and
though
there
may
be
a
reason
of
prudence
to
desire
one
more
then
the
other
,
because
of
a
bigger
efficacy
,
the
example
of
the
one
may
have
more
then
the
other
;
yet
it
will
quickly
be
discovered
if
it
be
done
by
secular
designe
:
and
the
Scripture
that
did
not
allow
the
preferring
of
a
gay
man
before
a
poor
Saint
in
the
matter
of
place
,
will
not
be
pleased
that
in
the
matter
of
souls
,
which
are
all
equal
,
there
should
be
a
faction
and
designe
,
and
an
acceptation
of
persons
.
Never
let
us
pollute
our
religion
with
arts
of
the
world
,
nor
offer
to
support
the
arke
with
unhallowed
hands
;
nor
mingle
false
propositions
with
true
,
nor
make
religion
a
pretence
to
profit
or
preferment
,
nor
do
things
which
are
like
a
vice
;
neither
ever
speak
things
dishonorable
of
God
,
nor
abuse
thy
brother
for
Gods
sake
,
nor
be
solicitous
and
over
busie
to
recover
thy
own
little
things
neither
alwayes
think
it
fit
to
lose
thy
charity
by
forcing
thy
brother
to
do
justice
;
and
all
those
things
which
are
the
outsides
and
faces
,
the
garments
and
most
discerned
parts
of
religion
,
be
sure
that
they
be
dressed
according
to
all
the
circumstances
of
men
and
by
all
the
rules
of
common
honesty
,
and
publick
reputation
.
Is
it
not
a
sad
thing
that
the
Jew
should
say
,
the
Christians
worship
images
?
or
that
it
should
become
a
proverb
,
that
the
Jew
spends
all
in
his
passeover
,
the
Moore
in
his
marriage
,
and
the
Christian
in
his
law
suits
?
that
,
what
the
first
sacrifice
to
religion
,
and
the
second
to
publick
joy
,
we
should
spend
in
malice
,
covetousnesse
,
and
revenge
?
Pudet
haec
opprobria
nobis
&
dici
potuisse
,
&
non
potuisse
refelli
.
But
among
our selves
also
,
we
serve
the
Devils
ends
,
and
minister
to
an
eternal
dis-union
,
by
saying
and
doing
things
which
look
unhandsomely
.
One
sort
of
men
is
superstitious
,
phantastical
,
greedy
of
honour
,
and
tenacious
of
propositions
to
fill
the
purse
,
and
his
religion
is
thought
nothing
but
policy
,
and
opinion
.
Another
sayes
he
hath
a
good
religion
,
but
he
is
the
most
indifferent
and
cold
person
in
the
world
,
either
to
maintain
it
,
or
to
live
according
to
it
;
the
one
dresses
the
images
of
Saints
with
fine
clothes
,
the
other
lets
the
poor
go
naked
,
and
disrobes
the
priests
that
minister
in
the
religion
.
A
third
uses
God
worse
then
all
this
,
and
sayes
of
him
such
things
that
are
scandalous
even
to
an
honest
man
,
and
such
which
would
undo
a
good
mans
reputation
:
And
a
fourth
yet
endures
no
governour
but
himself
,
and
pretends
to
set
up
Christ
and
make
himself
his
lieutenant
.
And
a
fifth
hates
all
government
,
and
from
all
this
it
comes
to
passe
that
it
is
hard
for
a
man
to
choose
his
side
,
and
he
that
chooses
wisest
takes
that
,
which
hath
in
it
least
hurt
;
but
some
he
must
endure
,
or
live
without
communion
:
and
every
Church
of
one
denomination
is
,
or
hath
been
too
incurious
of
preventing
infamy
or
disreputation
to
their
confessions
.
One
thing
I
desire
should
be
observed
,
that
here
the
Question
being
concerning
prudence
,
and
the
matter
of
doing
reputation
to
our
religion
,
it
is
not
enough
to
say
,
we
can
with
learning
justifie
all
that
we
do
,
and
make
all
whole
with
3.
or
4.
distinctions
;
for
possibly
the
man
that
went
to
visit
the
Corinthian
Lais
,
if
he
had
been
asked
why
he
dishonoured
himself
with
so
unhandsome
an
entrance
,
might
finde
an
excuse
to
legitimate
his
act
,
or
at
least
to
make
himself
beleeve
well
of
his
own
person
;
but
he
that
intends
to
do
himself
honour
,
must
take
care
that
he
be
not
suspected
,
that
he
give
no
ocasion
of
reproachful
language
;
for
fame
and
honour
is
a
nice
thing
,
tender
as
a
womans
chastity
,
or
like
the
face
of
the
purest
mirrour
,
which
a
foul
breath
,
or
an
unwholesome
air
,
or
a
watry
eye
can
fully
,
and
the
beauty
is
lost
although
it
be
not
dashed
in
pieces
.
When
a
man
or
a
sect
is
put
to
answer
for
themselves
in
the
matter
of
reputation
,
they
with
their
distinctions
wipe
the
glasse
,
and
at
last
can
do
nothing
but
make
it
appear
it
was
not
broken
;
but
their
very
abstersion
and
laborious
excuses
confesse
it
was
foul
and
faulty
:
We
must
know
that
all
sorts
of
men
,
and
all
sects
of
Christians
,
have
not
onely
the
mistakes
of
men
and
their
prejudices
to
contest
withall
,
but
the
calumnies
and
aggravation
of
Devils
:
and
therefore
it
will
much
ease
our
accounts
of
dooms-day
,
if
we
are
now
so
prudent
that
men
will
not
be
offended
here
,
nor
the
Devils
furnished
with
a
libell
in
the
day
of
our
great
account
.
To
this
rule
appertains
that
we
be
curious
in
observing
the
circumstances
of
men
,
and
satisfie
all
their
reasonable
expectations
,
and
do
things
at
that
rate
of
charity
and
religion
which
they
are
taught
to
be
prescribed
in
the
institution
.
There
are
some
things
which
are
undecencies
rather
then
sins
,
such
which
may
become
a
just
Heathen
,
but
not
a
holy
Christian
;
a
man
of
the
world
,
but
not
a
man
professing
godlinesse
.
Because
when
the
greatnesse
of
the
man
,
or
the
excellency
of
the
Law
,
engage
us
upon
great
severity
,
or
an
exemplar
vertue
,
whatsoever
is
lesse
then
it
renders
the
man
unworthy
of
the
religion
,
or
the
religion
unworthy
of
its
fame
:
Men
think
themselves
abused
,
and
therefore
return
shame
for
payment
.
We
never
read
of
an
Apostle
that
went
to
law
;
and
it
is
but
reasonable
to
expect
that
of
all
men
in
the
world
Christians
should
not
be
such
fighting
people
,
and
Clergy
men
should
not
command
Armies
,
and
Kings
should
not
be
drunk
,
and
subjects
should
not
strike
Princes
for
justice
,
and
an
old
man
should
not
be
youthfull
in
talk
,
or
in
his
habit
;
and
women
should
not
swear
,
and
great
men
should
not
lie
,
and
a
poor
man
should
not
oppresse
;
for
besides
the
sin
of
some
of
them
,
there
is
an
undecency
in
all
of
them
;
and
by
being
contrary
to
the
end
of
an
office
,
or
the
reputation
of
a
state
,
or
the
sobrieties
of
a
graver
or
sublimed
person
,
they
asperse
the
religion
as
insufficient
to
keepe
the
persons
within
the
bounds
of
fame
and
common
reputation
.
But
above
all
things
those
sects
of
Christians
whose
professed
doctrine
brings
destruction
and
diminution
to
government
,
give
the
most
intolerable
scandal
,
and
dishonour
to
the
institution
;
and
it
had
been
impossible
that
Christianity
should
have
prevailed
over
the
wisdom
and
power
of
the
Greeks
and
Romans
,
if
it
had
not
been
humble
to
superiours
,
patient
of
injuries
,
charitable
to
the
needy
,
a
great
exactour
of
obedience
to
Kings
,
even
to
heathens
,
that
they
might
be
won
,
and
convinced
;
and
to
persecutours
that
they
might
be
sweetned
in
their
anger
,
or
upbraided
for
their
cruel
injustice
:
for
so
doth
the
humble
vine
creep
at
the
foot
of
an
oak
,
and
leans
upon
its
lowest
base
,
and
begs
shade
and
protection
,
and
leave
to
grow
under
its
branches
,
and
to
give
and
take
mutuall
refreshment
,
and
pay
a
friendly
influence
for
a
mighty
patronage
,
and
they
grow
and
dwell
together
,
and
are
the
most
remarkable
of
friends
and
married
pairs
of
all
the
leavie
nation
.
Religion
of
it self
is
soft
,
easie
and
defenselesse
,
and
God
hath
made
it
grow
up
with
empire
,
and
to
leane
upon
the
arms
of
Kings
,
and
it
cannot
well
grow
alone
;
and
if
it
shall
like
the
Ivy
suck
the
heart
of
the
oak
upon
whose
body
it
grew
and
was
supported
,
it
will
be
pulled
down
from
its
usurped
eminency
,
and
fire
and
shame
shall
be
its
portion
.
We
cannot
complain
if
Princes
arm
against
those
Christians
,
who
if
they
are
suffered
to
preach
will
disarm
the
Princes
;
and
it
will
be
hard
to
perswade
that
Kings
are
bound
to
protect
and
nourish
those
that
will
prove
ministers
of
their
own
exauctoration
:
And
no
Prince
can
have
justci
reason
to
forbid
,
nor
any
man
have
greater
reason
to
deny
communion
to
a
family
,
then
if
they
go
about
to
destroy
the
power
of
the
one
,
or
corrupt
the
duty
of
the
other
.
The
particulars
of
this
rule
are
very
many
;
I
shall
onely
instance
in
one
more
,
because
it
is
of
great
concernment
to
the
publike
interest
of
Christendome
.
There
are
some
persons
whose
religion
is
hugely
disgraced
,
because
they
change
their
propositions
according
as
their
temporall
necessities
or
advantages
do
return
.
They
that
in
their
weaknesse
and
beginning
cry
out
against
all
violence
as
against
persecution
:
and
from
being
suffered
,
swell
up
till
they
be
prosperous
,
and
from
thence
to
power
,
and
at
last
to
Tyranny
;
and
then
suffer
none
but
themselves
,
and
trip
up
those
feet
,
which
they
humbly
kissed
,
that
themselves
should
not
be
trampled
upon
;
these
men
tell
all
the
world
that
at
first
they
were
pusillanimous
,
or
at
last
outragious
;
that
their
doctrine
at
first
served
their
fear
,
and
at
last
served
their
rage
,
and
that
they
did
not
at
all
intend
to
serve
God
:
and
then
who
shall
believe
them
in
any
thing
else
?
Thus
some
men
declaim
against
the
faults
of
Governours
,
that
themselves
may
governe
;
and
when
the
power
was
in
their
hands
,
what
was
a
fault
in
others
,
is
in
them
necessity
;
as
if
a
sin
could
be
hallowed
for
comming
into
their
hands
.
Some
Greeks
at
Florence
subscribed
the
Article
of
Purgatory
,
and
condemned
it
in
their
own
Diocesses
:
And
the
Kings
supremacy
in
causes
Ecclesiastical
,
was
earnestly
defended
against
the
pretences
of
the
Bishop
of
Rome
,
and
yet
when
he
was
thrust
out
,
some
men
were
,
and
are
violent
to
submit
the
King
to
their
Consistories
,
as
if
he
were
Supreme
in
defiance
of
the
Pope
,
and
yet
not
Supreme
over
his
own
Clergy
.
These
Articles
are
mannaged
too
suspitiously
.
Omnia
si
perdas
famam
servare
memento
.
You
lose
all
the
advantages
to
your
cause
,
if
you
lose
your
reputation
.
5
It
is
a
duty
also
of
Christian
prudence
that
the
teachers
of
others
by
authority
,
or
reprovers
of
their
vices
by
charity
,
should
also
make
their
persons
apt
to
do
it
without
objection
.
Lori
pedem
rectus
derideat
,
Aethiopemalbus
.
No
man
can
endure
the
Gracchi
preaching
against
sedition
,
nor
Uerres
prating
against
theevery
,
or
Milo
against
homicide
:
and
if
Herod
had
made
an
oration
of
humility
,
or
Antiochus
of
mercy
,
men
would
have
thought
,
it
had
been
a
designe
to
evil
purposes
.
He
that
means
to
gain
a
soul
,
must
not
make
his
Sermon
an
ostentation
of
his
Eloquence
,
but
the
law
of
his
own
life
.
If
a
Gramarian
should
speak
solaecismes
,
or
a
Musician
sing
like
a
bittern
,
he
becomes
ridiculous
for
offending
in
the
faculty
he
professes
:
So
it
is
in
them
who
minister
to
the
conversion
of
souls
:
If
they
fail
in
their
own
life
,
when
they
professe
to
instruct
another
,
they
are
defective
in
their
proper
part
,
and
are
unskilfull
to
all
their
purposes
;
and
the
Cardinal
of
Crema
did
with
ill
successe
tempt
the
English
priests
to
quit
their
chaste
marriages
,
when
himself
was
deprehended
in
unchaste
embraces
.
For
good
counsel
seems
to
be
unhallowed
,
when
it
is
reached
forth
by
an
impure
hand
,
and
he
can
ill
be
beleeved
by
another
,
whose
life
so
confutes
his
rules
,
that
it
is
plain
he
does
not
beleeve
himself
.
Those
Churches
that
are
zealous
for
souls
,
must
send
into
their
ministeries
men
so
innocent
,
that
evil
persons
may
have
no
excuse
to
be
any
longer
vitious
.
When
Gorgias
went
about
to
perswade
the
Greeks
to
be
at
peace
,
he
had
eloquence
enough
to
do
advantage
to
his
cause
,
and
reason
enough
to
presse
it
:
But
Melanthius
was
glad
to
put
him
off
,
by
telling
him
that
he
was
not
fit
to
perswade
peace
,
who
could
not
agree
at
home
with
his
wife
,
nor
make
his
wife
agree
with
her
maid
;
and
he
that
could
not
make
peace
between
three
single
persons
,
was
unapt
to
prevail
for
the
reuniting
fourteen
or
fifteen
Common-wealths
:
And
this
thing
Saint
Paul
remarks
by
enjoyning
that
a
Bishop
should
be
chosen
such
a
one
as
knew
well
to
rule
his
own
house
,
or
else
he
is
not
fit
to
rule
the
Church
of
God
.
And
when
thou
perswadest
thy
brother
to
be
chaste
,
let
not
him
deride
thee
for
thy
intemperance
;
and
it
will
ill
become
thee
to
be
severe
against
an
idle
servant
,
if
thou
thy self
beest
uselesse
to
the
publike
;
and
every
notorious
vice
is
infinitely
against
the
spirit
of
government
,
and
depresses
the
man
to
an
evennesse
with
common
persons
,
—
Facinus
quos
inquinat
,
aequat
,
to
reprove
,
belongs
to
a
Superiour
;
and
as
innocence
gives
a
man
advantage
over
his
brother
,
giving
him
an
artificiall
and
adventitious
authority
;
so
the
follies
and
scandals
of
a
publike
and
Governing
man
destroyes
the
efficacy
of
that
authority
that
is
just
and
naturall
.
Now
this
is
directly
an
office
of
Christian
prudence
,
that
good
offices
and
great
authority
,
become
not
ineffective
by
ill
conduct
.
Hither
also
it
appertains
that
in
publike
or
private
reproofs
,
we
observe
circumstances
of
time
,
of
place
,
of
person
,
of
disposition
.
The
vices
of
a
King
are
not
to
be
opened
publikely
;
and
Princes
must
not
be
reprehended
as
a
man
reproves
his
servant
;
but
by
Categoricall
propositions
,
by
abstracted
declamations
,
by
reprehensions
of
a
crime
in
its
single
nature
,
in
private
,
with
humility
,
and
arts
of
insinuation
:
And
it
is
against
Christian
prudence
not
onely
to
use
a
Prince
or
great
Personage
with
common
language
,
but
it
is
as
great
an
imprudence
to
pretend
for
such
a
rudenesse
,
the
examples
of
the
Prophets
in
the
old
Testament
.
For
their
case
was
extraordinary
,
their
calling
peculiar
,
their
commission
special
,
their
spirit
miraculous
,
their
authority
great
,
as
to
that
single
mission
,
they
were
like
thunder
or
the
trump
of
God
,
sent
to
do
that
office
plainly
,
for
the
doing
of
which
in
that
manner
,
God
had
given
no
commission
to
any
ordinary
minister
:
And
therefore
we
never
finde
that
the
Priests
did
use
that
freedom
,
which
the
Prophets
were
commanded
to
use
,
whose
very
words
being
put
into
their
mouthes
,
it
was
not
to
be
esteemed
an
humane
act
,
or
a
lawfull
manner
of
doing
an
ordinary
office
;
neither
could
it
become
a
precedent
to
them
whose
authority
is
precarious
and
without
coërcion
whose
spirit
is
allayed
with
Christian
graces
and
duties
of
humility
,
whose
words
are
not
prescribed
,
but
left
to
the
conduct
of
prudence
,
as
it
is
to
be
advised
by
publike
necessities
,
and
private
circumstances
,
in
ages
where
all
things
are
so
ordered
,
that
what
was
fit
and
pious
amongst
the
old
Jews
,
would
be
incivil
and
intolerable
to
the
latter
Christians
.
He
also
that
reproves
a
vice
should
also
treat
the
persons
with
honour
,
and
civilities
,
and
by
fair
opinions
,
and
sweet
addresses
place
the
man
in
the
regions
of
modesty
,
and
the
confines
of
grace
,
and
the
fringes
of
repentance
.
For
some
men
are
more
restrained
by
an
imperfect
,
feared
shame
,
so
long
as
they
think
there
is
a
reserve
of
reputation
which
they
may
secure
,
then
they
can
be
with
all
the
furious
declamations
of
the
world
,
when
themselves
are
represented
ugly
and
odious
,
full
of
shame
,
and
actually
punished
with
the
worst
of
temporal
evils
,
beyond
which
he
fears
not
here
to
suffer
,
and
from
whence
because
he
knows
it
will
be
hard
for
him
to
be
redeemed
by
an
after-game
of
reputation
,
it
makes
him
desperate
and
incorrigible
by
fraternall
correption
.
A
zealous
man
hath
not
done
his
duty
,
when
he
calls
his
brother
drunkard
and
beast
,
and
he
may
better
do
it
,
by
telling
him
he
is
a
man
,
and
sealed
with
Gods
Spirit
,
and
honoured
with
the
title
of
a
Christian
,
and
is
,
or
ought
to
be
reputed
as
a
discreet
person
by
his
friends
;
and
a
governour
of
a
family
,
or
a
guide
in
his
countrey
,
or
an
example
to
many
,
and
that
it
is
huge
pity
so
many
excellent
things
should
be
sullied
,
and
allayed
with
what
is
so
much
below
all
this
:
Then
a
reprover
does
his
duty
,
when
he
is
severe
against
the
vice
,
and
charitable
to
the
man
,
and
carefull
of
his
reputation
,
and
sorry
for
his
reall
dishonour
,
and
observant
of
his
circumstances
,
and
watchfull
to
surprize
his
affections
and
resolutions
,
there
where
they
are
most
tender
,
and
most
tenable
;
and
men
will
not
be
in
love
with
vertue
whither
they
are
forced
with
rudenesse
and
incivilities
;
but
they
love
to
dwell
there
whither
they
are
invited
friendly
,
and
where
they
are
treated
civilly
,
and
feasted
liberally
,
and
lead
by
the
hand
and
the
eye
to
honour
and
felicity
.
6.
It
is
a
duty
of
Christian
prudence
not
to
suffer
our
souls
to
walk
alone
,
unguarded
,
unguided
,
and
more
single
then
in
other
actions
and
interests
of
our
lives
,
which
are
of
lesse
concernment
.
Uae
soli
&
singulari
,
said
the
Wise
man
,
Wo
to
him
that
is
alone
:
and
if
we
consider
how
much
God
hath
done
to
secure
our
souls
,
and
after
all
that
,
how
many
wayes
there
are
for
a
mans
soul
to
miscarry
,
we
should
think
it
very
necessary
to
call
to
a
spirituall
man
to
take
us
by
the
hand
,
to
walk
in
the
wayes
of
God
,
and
to
lead
us
in
all
the
regions
of
duty
,
and
thorow
the
labyrinths
of
danger
.
For
God
who
best
loves
,
and
best
knows
how
to
value
our
souls
,
set
a
price
no
lesse
upon
it
then
the
life-blood
of
his
Holy
Son
;
he
hath
treated
it
with
variety
of
usages
according
as
the
world
had
new
guises
,
and
new
necessities
;
he
abates
it
with
punishment
to
make
us
avoid
greater
;
he
shortned
our
life
that
we
might
live
for
ever
;
he
turns
sicknesse
into
vertue
;
he
brings
good
out
of
evil
;
he
turns
enmities
to
advantages
,
our
very
sins
into
repentances
,
and
stricter
walking
;
he
defeats
all
the
follies
of
men
,
and
all
the
arts
of
the
Devil
and
layes
snares
,
and
uses
violence
to
secure
our
obedience
,
he
sends
Prophets
and
Priests
to
invite
us
,
and
to
threaten
us
to
felicities
;
he
restrains
us
with
lawes
,
and
he
bridles
us
with
honour
and
shame
,
reputation
,
and
society
,
friends
,
and
foes
;
he
layes
hold
on
us
by
the
instruments
of
all
the
passions
;
he
is
enough
to
fill
our
love
,
he
satisfies
our
hope
,
he
affrights
us
with
fear
,
he
gives
us
part
of
our
reward
in
hand
,
and
entertains
all
our
faculties
with
the
promises
of
an
infinite
and
glorious
portion
;
he
curbs
our
affections
;
he
directs
our
wills
,
he
instructs
our
understandings
with
Scriptures
,
with
perpetuall
Sermons
,
with
good
books
,
with
frequent
discourses
,
with
particular
observations
,
and
great
experience
,
with
accidents
and
judgements
,
with
rare
events
of
providence
,
and
miracles
;
he
sends
his
Angels
to
be
our
guard
,
and
to
place
us
in
opportunities
of
vertue
,
and
to
take
us
off
from
ill
company
and
places
of
danger
,
to
set
us
neer
to
good
example
;
he
gives
us
his
holy
Spirit
,
and
he
becomes
to
us
a
principle
of
a
mighty
grace
,
descending
upon
us
in
great
variety
,
and
undiscerned
events
,
besides
all
those
parts
of
it
which
men
have
reduced
to
a
method
and
an
art
;
and
after
all
this
he
forgives
us
infinite
irregularities
,
and
spares
us
every
day
,
and
still
expects
,
and
passes
by
,
and
waits
all
our
dayes
,
still
watching
to
do
us
good
,
and
to
save
that
soul
which
he
knowes
is
so
precious
,
one
of
the
chiefest
of
the
works
of
God
,
and
an
image
of
divinity
,
Now
from
all
these
arts
and
mercies
of
God
,
besides
that
we
have
infinite
reason
to
adore
his
goodnesse
,
we
have
also
a
demonstration
,
that
we
ought
to
do
all
that
possibly
we
can
,
and
extend
all
our
faculties
,
and
watch
all
our
opportunities
,
and
take
in
all
assistances
to
secure
the
interest
of
our
soul
,
for
which
God
is
pleased
to
take
such
care
,
and
use
so
many
arts
for
its
security
.
If
it
were
not
highly
worth
it
,
God
would
not
do
it
.
If
it
were
not
all
of
it
necessary
,
God
would
not
do
it
.
But
if
it
be
worth
it
,
and
all
of
it
be
necessary
,
why
should
we
not
labour
in
order
to
this
great
end
?
If
it
be
worth
so
much
to
God
it
is
so
much
more
to
us
:
for
if
we
perish
,
his
felicity
is
undisturbed
,
but
we
are
undone
,
infinitely
undone
.
It
is
therefore
worth
taking
in
a
spirituall
guide
,
so
far
we
are
gone
.
But
because
we
are
in
the
question
of
prudence
,
we
must
consider
whether
it
be
necessary
to
do
so
:
For
every
man
thinks
himself
wise
enough
as
to
the
conduct
of
his
soul
,
and
managing
of
his
eternal
interest
;
and
divinity
is
every
mans
trade
,
and
the
Scriptures
speak
our
own
language
,
and
the
commandments
are
few
and
plain
,
and
the
laws
are
the
measure
of
justice
,
and
if
I
say
my
prayers
,
and
pay
my
debts
,
my
duty
is
soon
summed
up
,
and
thus
we
usually
make
our
accounts
for
eternity
,
and
at
this
rate
onely
take
care
for
heaven
;
but
let
a
man
be
questioned
for
a
portion
of
his
estate
or
have
his
life
shaken
with
diseases
,
then
it
will
not
be
enough
to
employ
one
agent
,
or
to
send
for
a
good
woman
to
minister
a
potion
of
the
juices
of
her
country
garden
,
but
the
ablest
Lawyers
and
the
skilfullest
Physitians
&
the
advice
of
friends
and
huge
caution
,
and
diligent
attendances
and
a
curious
watching
concerning
all
the
accidents
and
little
passages
of
our
disease
,
and
truly
a
mans
life
,
and
health
is
worth
all
that
,
and
much
more
,
and
in
many
cases
it
needs
it
all
.
But
then
is
the
soul
the
onely
safe
and
the
onely
trifling
thing
about
us
?
Are
not
there
a
thousand
dangers
,
and
ten
thousand
difficulties
,
and
innumerable
possibilities
of
a
misadventure
?
Are
not
all
the
congregations
in
the
world
divided
in
their
doctrines
,
and
all
of
them
call
their
own
way
necessary
and
most
of
them
call
all
the
rest
damnable
?
we
had
need
of
a
wise
instructor
and
a
prudent
choice
at
our
first
entrance
,
and
election
of
our
side
:
and
when
we
are
well
in
the
matter
of
Faith
for
its
object
,
and
jnstitution
;
all
the
evils
of
my self
and
all
the
evils
of
the
Church
and
all
the
good
that
happens
to
evil
men
,
every
day
of
danger
,
the
periods
of
sicknesse
and
the
day
of
death
are
dayes
of
tempest
and
storm
,
and
our
faith
wil
suffer
shipwrack
unlesse
it
be
strong
and
supported
and
directed
.
But
who
shall
guide
the
vessel
when
a
stormy
passion
or
a
violent
imagination
transports
the
man
?
who
shall
awaken
his
reason
and
charm
his
passion
into
slumber
&
instruction
?
How
shal
a
man
make
his
fears
confident
,
and
allay
his
confidence
with
fear
,
and
make
the
allay
with
just
proportions
,
and
steere
evenly
,
between
the
extremes
,
or
call
upon
his
sleeping
purposes
or
actuate
his
choices
,
or
binde
him
to
reason
in
all
the
wandrings
and
ignorances
,
in
his
passion
and
mistakes
?
For
suppose
the
man
of
great
skil
and
great
learning
in
the
wayes
of
religion
,
yet
if
he
be
abused
by
accident
,
or
by
his
own
will
,
who
shall
then
judge
his
cases
of
conscience
,
and
awaken
his
duty
and
renew
his
holy
principle
,
and
actuate
his
spiritual
powers
?
For
Physitians
that
prescribe
to
others
,
do
not
minister
to
themselves
in
cases
of
danger
,
and
violent
sicknesses
;
and
in
matter
of
distemperature
we
shall
not
finde
that
books
alone
will
do
all
the
work
of
a
spiritual
Physitian
more
then
of
a
natural
,
I
will
not
go
about
to
increase
the
dangers
and
difficulties
of
the
soul
,
to
represent
the
assistance
of
a
spiritual
man
to
be
necessary
.
But
of
this
I
am
sure
;
our
not
understanding
,
and
our
not
considering
our
soul
make
us
first
to
neglect
,
and
then
many
times
to
lose
it
.
But
is
not
every
man
an
unequal
judge
in
his
own
case
?
and
therefore
the
wisdom
of
God
and
the
laws
hath
appointed
tribunals
and
Judges
and
arbitrators
and
that
men
are
partial
in
the
matter
of
souls
,
it
is
infinitely
certain
,
because
amongst
those
milions
of
souls
that
perish
,
not
one
in
ten
thousand
but
believes
himself
in
a
good
condition
;
and
all
sects
of
Christians
think
they
are
in
the
right
,
and
few
are
patient
to
enquire
whether
they
be
or
no
:
then
adde
to
this
,
that
the
Questions
of
souls
,
being
clothed
with
circumstances
of
matter
and
particular
contingency
,
are
or
may
be
infinite
,
and
most
men
are
so
infortunate
,
that
they
have
so
intangled
their
cases
of
conscience
,
that
there
where
they
have
done
something
good
,
it
may
be
,
they
have
mingled
half
a
dozen
evils
;
and
when
interests
are
confounded
and
governments
altered
,
and
power
strives
with
right
,
and
insensibly
passes
into
right
,
and
duty
to
God
would
fain
be
reconciled
with
duty
to
our
relatives
,
will
it
not
be
more
then
necessary
that
we
should
have
some
one
that
we
may
enquire
of
after
the
way
to
heaven
,
which
is
now
made
intricate
by
our
follies
and
inevitable
accidents
?
But
by
what
instrument
shall
men
alone
and
in
their
own
cases
be
able
to
discern
the
spirit
of
truth
from
the
spirit
of
illusion
,
just
confidence
from
presumption
,
fear
from
pusillanimity
;
are
not
all
the
things
and
assistances
in
the
world
little
enough
to
defend
us
against
pleasure
and
pain
,
the
two
great
fountains
of
temptation
?
is
it
not
harder
to
cure
a
lust
then
to
cure
a
feaver
?
and
are
not
the
deceptions
and
follies
of
men
,
and
the
arts
of
the
Devil
and
inticements
of
the
world
&
the
deceptions
of
a
mans
own
heart
,
and
the
evils
of
sin
more
evil
and
more
numerous
then
the
sicknesses
and
diseases
of
any
one
man
?
and
if
a
man
perishes
in
his
soul
,
is
it
not
infinitely
more
sad
then
if
he
could
rise
from
his
grave
and
die
a
thousand
deaths
over
?
Thus
we
are
advanced
a
second
step
in
this
prudential
motive
;
God
used
many
arts
to
secure
our
souls
interest
;
and
there
is
infinite
dangers
,
and
infinite
wayes
of
miscarriage
in
the
souls
interest
;
and
therefore
there
is
great
necessity
God
should
do
all
those
mercies
of
security
,
and
that
we
should
do
all
the
under-ministeries
we
can
in
this
great
work
.
But
what
advantage
shall
we
receive
by
a
spiritual
Guide
?
much
every
way
.
For
this
is
the
way
that
God
hath
appointed
who
in
every
age
hath
sent
a
succession
of
spiritual
persons
,
whose
office
is
to
minister
in
holy
things
,
and
to
be
stewards
of
Gods
houshold
,
shepherds
of
the
stock
,
dispensers
of
the
mysteries
,
under
mediators
,
and
ministers
of
prayer
,
preachers
of
the
law
,
expounders
of
questions
,
monitors
of
duty
,
conveiances
of
blessings
,
and
that
which
is
a
good
discourse
in
the
mouth
of
another
man
is
from
them
an
ordinance
of
God
;
and
besides
its
natural
efficacy
and
perswasion
,
it
prevails
by
the
way
of
blessing
,
by
the
reverence
of
his
person
,
by
divine
institution
,
by
the
excellency
of
order
,
by
the
advantages
of
opinion
and
assistances
of
reputation
,
by
the
influence
of
the
spirit
who
is
the
president
of
such
ministeries
,
and
who
is
appointed
to
all
Christians
according
to
the
despensation
]
that
is
appointed
to
them
;
to
the
people
in
their
obedience
,
and
frequenting
of
the
ordinance
,
to
the
Priest
in
his
ministery
and
publick
and
privat
offices
;
To
which
also
I
adde
this
consideration
,
that
as
the
Holy
Sacraments
are
hugely
effective
to
spiritual
purposes
,
not
onely
because
they
convey
a
blessing
to
the
worthy
suscipients
,
but
because
men
cannot
be
worthy
suscipients
unlesse
they
do
many
excellent
acts
of
vertue
in
order
to
a
previous
disposition
:
so
that
in
the
whole
conjunction
,
and
transaction
of
affaires
there
is
good
done
by
way
of
proper
efficacy
and
divine
blessing
;
so
it
is
in
following
the
conduct
of
a
spiritual
man
,
and
consulting
with
him
in
the
matter
of
our
souls
;
we
cannot
do
it
unless
we
consider
our
souls
and
make
religion
our
businesse
and
examine
our
present
state
,
and
consider
concerning
our
danger
,
and
watch
and
designe
for
our
advantages
,
which
things
of
themselves
wil
set
a
man
much
forwarder
in
the
way
of
Godlinesse
;
besides
thath
naturally
every
man
will
lesse
dare
to
act
a
sin
for
which
he
knows
he
shall
feel
a
present
shame
in
his
discoveries
made
to
the
spiritual
Guide
,
the
man
that
is
made
the
witnesse
of
his
conversation
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sophocl
.
Holy
men
ought
to
know
all
things
from
God
,
and
that
relate
to
God
,
in
order
to
the
conduct
of
souls
:
and
there
is
nothing
to
be
said
against
this
,
if
we
do
not
suffer
the
devil
in
this
affaire
to
abuse
us
,
as
he
does
many
people
in
their
opinions
,
teaching
men
to
suspect
there
is
a
designe
and
a
snake
under
the
plantain
?
But
so
may
they
suspect
Kings
when
they
command
obedience
,
or
the
Levites
when
they
read
the
law
of
tithes
,
or
Parents
when
they
teach
their
children
temperance
,
or
Tutors
when
they
watch
their
charge
.
However
,
it
is
better
to
venture
the
worst
of
the
designe
,
then
to
lose
the
best
of
the
assistance
;
and
he
that
guides
himself
hath
much
work
,
and
much
danger
;
but
he
that
is
under
the
conduct
of
another
,
his
work
is
easy
,
little
and
secure
;
it
is
nothing
but
diligence
and
obedience
,
and
though
it
be
a
hard
thing
to
rule
well
,
yet
nothing
is
easier
then
to
follow
and
to
be
obedient
.
Sermon
.
XXII
.
Of
Christian
Prudence
.
Part
III.
7.
AS
it
is
a
part
of
Christian
prudence
to
take
into
the
conduct
of
our
soules
a
spiritual
man
for
a
guide
,
so
it
is
also
of
great
concernment
that
we
be
prudent
in
the
choice
of
him
whom
we
are
to
trust
in
so
great
an
interest
.
Concerning
which
it
will
be
impossible
to
give
characters
and
significations
particular
enough
to
enable
a
choice
without
the
interval
assistances
of
prayer
,
experience
and
the
Grace
of
God
;
He
that
describes
a
man
can
tell
you
the
colour
of
his
hair
,
his
stature
and
proportions
,
and
describe
some
general
lines
,
enough
to
distingush
him
from
a
Cyclops
or
a
Saracen
,
but
when
you
chance
to
see
the
man
you
will
discover
figures
or
little
features
of
which
the
description
had
produced
in
you
no
Phantasme
,
or
expectation
.
And
in
the
exteriour
significations
of
a
sect
there
are
more
semblances
then
in
mens
faces
and
greater
uncertainty
in
the
signes
:
&
what
is
faulty
strives
so
craftily
to
act
the
true
and
proper
images
of
things
,
and
the
more
they
are
defective
in
circumstances
,
the
more
curious
they
are
in
forms
;
and
they
also
use
such
arts
of
gaining
Proselytes
which
are
of
most
advantage
towards
an
effect
,
and
therefore
such
which
the
true
Christian
ought
to
pursue
,
and
the
Apostles
actually
did
,
and
they
strive
to
follow
their
patterns
in
arts
of
perswasion
,
not
onely
because
they
would
seem
like
them
,
but
because
they
can
have
none
so
good
,
so
effective
to
their
purposes
;
that
it
follows
that
it
is
not
more
a
duty
to
take
care
,
that
we
be
not
corrupted
with
false
teachers
,
then
that
we
be
not
abused
with
false
signes
;
for
we
as
well
finde
a
good
man
teaching
a
false
proposition
,
as
a
good
cause
managed
by
ill
men
,
and
a
holy
cause
is
not
alwayes
dressed
with
healthful
symptomes
;
nor
is
there
a
crosse
alwayes
set
upon
the
doores
of
those
congregations
,
who
are
infected
with
the
plague
of
heresy
.
When
Saint
John
was
to
separate
false
teachers
from
true
,
he
took
no
other
course
but
to
remark
the
doctrine
which
was
of
God
,
and
that
should
be
the
mark
of
cognisance
to
distinguish
right
shepheards
from
robbers
and
invaders
:
every
spirit
that
confesseth
that
Jesus
Christ
is
come
in
the
flesh
is
of
God
:
He
that
denieth
it
is
not
of
God
.
By
this
he
bids
his
schollers
to
avoid
the
present
sects
of
Ebion
,
Cerinthus
,
Simon
Magus
and
such
other
persons
that
denied
that
Christ
was
at
all
before
he
came
,
or
that
he
came
really
in
the
flesh
and
a
proper
humanity
.
This
is
a
clear
note
and
they
that
conversed
with
Saint
John
or
believed
his
doctrine
were
sufficiently
instructed
in
the
present
Questions
.
But
this
note
will
signify
nothing
to
us
;
for
all
sects
of
Christians
confesse
Jesus
Christ
come
in
the
flesh
,
and
the
following
sects
did
avoid
that
rock
over
which
a
great
Apostle
had
hung
out
so
plain
a
lantern
.
In
the
following
ages
of
the
Church
men
have
been
so
curious
to
signifie
misbelievers
,
that
they
have
invented
and
observed
some
signes
,
which
indeed
in
some
cases
were
true
,
real
appendages
of
false
believers
;
but
yet
such
which
were
also
,
or
might
be
common
to
them
with
good
men
,
and
members
of
the
Catholick
Church
;
some
few
I
shall
remark
and
give
a
short
account
of
them
that
by
removing
the
uncertain
,
we
may
fix
our
inquiries
and
direct
them
by
certain
significations
;
lest
this
art
of
prudence
turn
into
folly
and
faction
,
errour
and
secular
designe
.
1.
Some
men
distinguish
errour
from
truth
by
calling
their
adversaries
doctrine
,
new
,
and
of
yesterday
;
and
certainly
this
is
a
good
signe
if
it
be
rightly
applyed
;
for
since
all
Christian
doctrine
is
that
which
Christ
taught
his
Church
,
and
the
spirit
enlarged
,
or
expounded
,
and
the
Apostles
delivered
,
we
are
to
begin
the
Christian
aera
for
our
faith
and
parts
of
religion
by
the
period
of
their
preaching
:
our
account
begins
then
,
and
whatsoever
is
contrary
to
what
they
taught
is
new
and
false
,
and
whatsoever
is
besides
,
what
they
taught
,
is
no
part
of
our
religion
(
and
then
no
man
can
be
prejudiced
for
believing
it
or
not
)
and
if
it
be
adopted
into
the
confessions
of
the
Church
,
the
proposition
is
alwayes
so
uncertain
,
that
it
s
not
to
be
admitted
into
the
faith
;
and
therefore
if
it
be
old
in
respect
of
our
dayes
,
it
is
not
therefore
necessary
to
be
believed
:
if
it
be
new
it
may
be
received
into
opinion
according
to
its
probabilitie
,
and
no
sects
or
interest
are
to
be
divided
upon
such
accounts
.
This
onely
I
desire
to
be
observed
,
that
when
a
truth
returns
from
banishment
by
a
postliminium
,
if
it
was
from
the
first
,
though
the
Holy
fire
hath
been
buried
,
or
the
river
ran
under
ground
,
yet
that
we
do
not
call
that
new
;
since
newnesse
is
not
to
be
accounted
of
by
a
proportion
to
our
short
lived
memories
,
or
to
the
broken
records
and
fragments
of
story
lest
after
the
inundation
of
barbarisme
and
war
,
and
change
of
Kingdoms
and
corruption
of
Authors
;
but
by
its
relation
to
the
fountain
of
our
truths
and
the
birth
of
our
religion
under
our
Fathers
in
Christ
,
the
holy
Apostles
,
and
Disciples
:
a
Camel
was
a
new
thing
to
them
that
saw
it
in
the
fable
;
But
yet
it
was
created
as
soon
as
a
cow
or
the
domestick
creatures
,
and
some
people
are
apt
to
call
every
thing
new
,
which
they
never
heard
of
before
,
as
if
all
religion
were
to
be
measured
by
the
standards
of
their
observation
,
or
country
customs
.
Whatsoever
was
not
taught
by
Christ
,
or
his
Apostles
though
it
came
in
by
Papias
,
or
Dionysius
,
by
Arius
or
Liberius
,
is
certainly
new
as
to
our
account
;
and
whatsoever
is
taught
to
us
by
the
Doctors
of
the
present
age
if
it
can
shew
its
test
from
the
beginning
of
our
period
for
revelaltion
,
is
not
to
be
called
new
though
it
be
pressed
with
a
new
zeal
and
discoursed
of
by
unheard
of
arguments
;
that
is
though
men
be
ignorant
and
need
to
learn
it
,
yet
it
is
not
therefore
new
or
unnecessary
.
2.
Some
would
have
false
teachers
sufficiently
signified
by
a
name
or
the
owning
of
a
private
Appellative
as
of
Papist
,
Lutheran
,
Calvenists
Zuinglian
,
Socinian
;
&
think
it
is
enough
to
denominat
them
not
,
of
Christ
if
they
are
called
by
the
name
of
a
man
.
And
indeed
the
thing
is
in
it self
ill
:
but
then
if
by
this
mark
we
shall
esteem
false
teachers
sufficiently
signified
we
must
follow
no
man
,
no
Church
,
nor
no
communion
:
for
all
are
by
their
adversaries
marked
with
an
appellative
of
separation
and
singularity
,
and
yet
themselves
are
tenacious
of
a
good
name
,
such
as
they
choose
or
such
as
is
permitted
to
them
by
fame
,
and
the
people
,
and
a
natural
necessity
of
making
a
distinction
.
Thus
the
Donatist
called
themselves
the
flock
of
God
,
and
the
Novatians
called
the
Catholicks
traditors
,
and
the
Eustathians
called
themselves
Catholikes
and
the
worshippers
of
images
made
Iconoclast
to
be
a
name
of
scorn
,
and
men
made
names
as
they
listed
,
or
as
the
fate
of
the
market
went
.
And
if
a
Doctor
preaches
a
doctrine
which
another
man
likes
not
,
but
preaches
the
contradictory
,
he
that
consents
and
he
that
refuses
have
each
of
them
a
teacher
by
whose
name
,
if
they
please
to
wrangle
,
they
may
be
signified
.
It
was
so
in
the
Corinthian
Church
with
this
onely
difference
that
they
divided
themselves
by
names
which
signified
the
same
religion
.
I
am
of
Paul
,
and
I
of
Apollo
and
I
am
of
Peter
,
and
I
of
Christ
;
these
Apostles
were
ministers
of
Christ
;
and
so
does
every
teacher
new
or
old
among
the
Christians
pretend
himself
to
be
;
Let
that
therefore
be
examined
;
if
he
ministers
to
the
truth
of
Christ
and
the
religion
of
his
master
,
let
him
be
entertained
as
a
servant
of
his
Lord
;
but
if
an
appellative
be
taken
from
his
name
,
there
is
a
faction
commenced
in
it
;
and
there
is
a
fault
in
the
men
if
there
be
none
in
the
doctrine
;
but
that
the
doctrine
be
true
or
false
,
to
be
received
,
or
to
be
rejected
because
of
the
name
is
accidental
and
extrinsecall
;
and
therefore
not
to
be
determined
by
this
signe
.
3.
Amongst
some
men
a
sect
is
sufficiently
thought
to
be
reproved
,
if
it
subdivides
and
breaks
into
little
fractions
,
or
changes
its
own
opinions
:
indeed
if
it
declines
its
own
doctrine
,
no
man
hath
reason
to
beleeve
them
upon
their
word
,
or
to
take
them
upon
the
stock
of
reputation
,
which
(
themselves
being
judges
)
they
have
forfeited
and
renounced
in
the
changing
that
which
at
first
they
obtruded
passionately
.
And
therefore
in
this
case
there
is
nothing
to
be
done
,
but
to
beleeve
the
men
so
farre
as
they
have
reason
to
beleeve
themselves
:
that
is
,
to
consider
when
they
prove
what
they
say
:
and
they
that
are
able
to
do
so
,
are
not
persons
in
danger
to
be
seduced
by
a
bare
authority
,
unlesse
they
list
themselves
;
for
others
that
sink
under
an
unavoidable
prejudice
,
God
will
take
care
for
them
if
they
be
good
people
;
and
their
case
shall
be
considered
by
and
by
.
But
for
the
other
part
of
the
signe
;
when
men
fall
out
among
themselves
for
other
interests
or
opinions
,
it
is
no
argument
,
that
they
are
in
an
errour
concerning
that
doctrine
,
which
they
all
unitedly
teach
or
condemn
respectively
;
but
it
hath
in
it
some
probability
that
their
union
is
a
testimony
of
truth
,
as
certainly
as
that
their
fractions
are
a
testimony
of
their
zeal
,
or
honesty
,
or
weaknesse
(
as
it
happens
)
:
and
if
we
Christians
be
too
decretory
in
this
instance
,
it
will
be
hard
for
any
of
us
to
keep
a
Jew
from
making
use
of
it
against
the
whole
religion
which
from
the
dayes
of
the
Apostles
hath
been
rent
into
innumerable
sects
,
and
under-sects
,
springing
from
mistake
or
interest
,
from
the
arts
of
the
Devil
,
or
the
weaknesse
of
man
.
But
from
hence
we
may
make
an
advantage
in
the
way
of
prudence
and
become
sure
that
all
that
doctrine
is
certainly
true
,
in
which
the
generality
of
Christians
(
who
are
divided
in
many
things
,
yet
)
do
constantly
agree
:
and
that
that
doctrine
is
also
sufficient
since
it
is
certain
that
because
in
all
Communions
and
Churches
there
are
some
very
good
men
,
that
do
all
their
duty
to
the
getting
of
truth
,
God
will
not
fail
in
any
thing
that
is
necessary
to
them
that
honestly
and
heartily
desire
to
obtain
it
:
and
therefore
if
they
rest
in
the
heartinesse
of
that
,
and
live
accordingly
,
and
superinduce
nothing
to
the
destruction
of
that
,
they
have
nothing
to
do
but
to
rely
upon
Gods
goodnesse
:
and
if
they
perish
,
it
is
certain
they
cannot
help
it
,
and
that
is
demonstration
enough
that
they
cannot
perish
,
considering
the
justice
and
goodnesse
of
our
Lord
and
Judge
.
4.
Whoever
break
the
bands
of
a
Society
,
or
Communion
,
and
go
out
from
that
Congregation
in
whose
Confession
they
are
baptized
,
do
an
intolerable
scandal
to
their
doctrine
and
persons
,
and
give
suspicious
men
reason
to
decline
their
Assemblies
,
and
not
to
choose
them
at
all
for
any
thing
of
their
authority
,
or
outward
circumstances
:
and
Saint
Paul
bids
the
Romans
to
mark
them
that
cause
divisions
and
offences
.
But
the
following
words
make
their
caution
prudent
and
practicable
,
[
contrary
to
the
doctrine
which
ye
have
learned
and
avoid
them
]
they
that
recede
from
the
doctrine
which
they
have
learned
,
they
cause
the
offence
,
and
if
they
also
obtrude
this
upon
their
congregations
,
they
also
make
the
division
.
For
it
is
certain
,
if
we
receive
any
doctrine
contrary
to
what
Christ
gave
,
and
the
Apostles
taught
,
for
the
authority
of
any
man
,
then
we
call
men
Masters
,
and
leave
our
Master
which
is
in
heaven
;
and
in
that
case
we
must
separate
from
the
Congregation
and
adhere
to
Christ
;
but
this
is
not
to
be
done
,
unlesse
the
case
be
evident
and
notorious
.
But
as
it
is
hard
,
that
the
publike
doctrine
of
a
Church
should
be
rifled
,
and
misunderstood
,
and
reproved
,
and
rejected
,
by
any
of
her
wilful
or
ignorant
sons
and
daughters
:
so
it
is
also
as
hard
that
they
should
be
bound
,
not
to
see
when
the
case
is
plain
and
evident
.
There
may
be
mischiefs
on
both
sides
;
but
the
former
sort
of
evils
men
may
avoid
if
they
will
;
for
they
may
be
humble
and
modest
,
and
entertain
better
opinions
of
their
Superiours
then
of
themselves
,
and
in
doubtful
things
give
them
the
honour
of
a
just
opinion
:
and
if
they
do
not
do
so
,
that
evil
will
be
their
own
private
:
for
that
it
become
not
publike
,
the
King
and
the
Bishop
are
to
take
care
:
but
for
the
latter
sort
of
evil
it
will
certainly
become
universal
;
If
(
I
say
)
an
authoritative
false
doctrine
be
imposed
,
and
is
to
be
accepted
accordingly
;
for
then
all
men
shall
be
bound
to
professe
against
their
conscience
,
that
is
,
with
their
mouthes
not
to
confesse
unto
salvation
,
what
with
their
hearts
they
believe
unto
righteousnesse
.
The
best
way
of
remedying
both
the
evils
is
,
that
Governours
lay
no
burden
of
doctrines
or
lawes
but
what
are
necessary
,
or
very
profitable
:
and
that
Inferiours
do
not
contend
for
things
unnecessary
,
nor
call
any
thing
necessary
that
is
not
:
till
then
there
will
be
evils
on
both
sides
;
and
although
the
Governours
are
to
carry
the
Question
in
the
point
of
law
,
reputation
,
and
publike
government
,
yet
as
to
Gods
Judicature
they
will
bear
the
bigger
load
,
who
in
his
right
do
him
an
injury
,
and
by
the
impresses
of
his
authority
destroy
his
truth
.
But
in
this
case
also
,
although
separating
be
a
suspicious
thing
and
intolerable
,
unlesse
it
be
when
a
sin
is
imposed
,
yet
to
separate
is
also
accidentall
to
truth
:
for
some
men
separate
with
reason
,
some
men
against
reason
;
therefore
here
all
the
certainty
that
is
in
the
thing
,
is
when
the
truth
is
secured
,
and
all
the
security
to
the
men
will
be
in
the
humility
of
their
persons
,
and
the
heartinesse
and
simplicity
of
their
intention
,
and
diligence
of
inquiry
.
The
Church
of
England
had
reason
to
separate
from
the
Confession
and
practises
of
Rome
in
many
particulars
,
and
yet
if
her
children
separate
from
her
they
may
be
unreasonable
and
impious
.
5.
The
wayes
of
direction
which
we
have
from
holy
Scripture
to
distinguish
false
Apostles
from
true
,
are
taken
from
their
doctrine
or
their
lives
.
That
of
the
doctrine
is
the
most
sure
way
if
we
can
hit
upon
it
;
but
that
also
is
the
thing
signified
,
and
needs
to
have
other
signes
.
Saint
John
and
Saint
Paul
took
this
way
,
for
they
were
able
to
do
it
infallibly
.
All
that
confesse
Jesus
incarnate
are
of
God
said
Saint
John
;
those
men
that
deny
it
are
hereticks
;
avoid
them
:
and
Saint
Paul
bids
to
observe
them
that
cause
divisions
and
offences
against
the
doctrine
delivered
.
Them
also
avoid
,
that
do
so
.
And
we
might
do
so
as
easily
as
they
,
if
the
world
would
onely
take
their
depositum
,
that
doctrine
which
they
delivered
to
all
men
,
that
is
,
the
Creed
,
and
superinduce
nothing
else
,
but
suffer
Christian
faith
to
rest
in
its
own
perfect
simplicity
,
unmingled
with
arts
,
and
opinions
,
and
interests
.
This
course
is
plain
and
easie
,
and
I
will
not
intricate
it
with
more
words
,
but
leave
it
directly
in
its
own
truth
and
certainty
,
with
this
onely
direction
.
That
when
we
are
to
choose
our
doctrine
,
or
our
side
,
we
take
that
which
is
in
the
plain
unexpounded
words
of
Scripture
;
for
in
that
onely
our
religion
can
consist
.
Secondly
choose
that
which
is
most
advantageous
to
a
holy
life
,
to
the
proper
graces
of
a
Christian
,
to
humility
,
to
charity
,
to
forgivenesse
and
alms
,
to
obedience
,
and
complying
with
governments
,
to
the
honour
of
God
and
the
exaltation
of
his
attributes
,
and
to
the
conservation
and
advantages
of
the
publike
societies
of
men
;
and
this
last
,
Saint
Paul
directs
,
Let
ours
be
carefull
to
maintain
goodworks
for
necessary
uses
,
for
he
that
heartily
pursues
these
proportions
cannot
be
an
ill
man
,
though
he
were
accidentally
and
in
the
particular
applications
deceived
.
6.
But
because
this
is
an
act
of
wisdom
,
rather
then
prudence
,
and
supposes
science
or
knowledge
rather
then
experience
,
therefore
it
concerns
the
prudence
of
a
Christian
to
observe
the
practise
,
and
the
rules
of
practise
,
their
lives
,
and
pretences
,
the
designes
,
and
colours
,
the
arts
of
conduct
,
and
gaining
proselytes
,
which
their
Doctors
and
Catechists
do
use
in
order
to
their
purposes
,
and
in
their
ministery
about
souls
.
For
although
many
signes
are
uncertain
,
yet
some
are
infallible
and
some
are
highly
probable
.
7.
Therefore
those
teachers
that
pretend
to
be
guided
by
a
private
spirit
are
certainly
false
Doctors
.
I
remember
what
Simmias
in
Plutarch
tels
concerning
Socrates
,
that
if
he
heard
any
man
say
he
saw
a
divine
vision
,
he
presently
esteemed
him
vain
and
proud
;
but
if
he
pretended
onely
to
have
heard
a
voice
or
the
word
of
God
,
he
listened
to
that
religiously
,
and
would
enquire
of
him
with
curiosity
.
There
was
some
reason
in
his
fancy
;
for
God
does
not
communicate
himself
by
the
eye
to
men
but
by
the
ear
:
ye
saw
no
figure
,
but
ye
heard
a
voice
,
said
Moses
to
the
people
concerning
God
:
and
therefore
if
any
man
pretends
to
speak
the
word
of
God
,
we
will
enquire
concerning
it
;
the
man
may
the
better
be
heard
,
because
he
may
be
certainly
reproved
if
he
speaks
amisse
:
but
if
he
pretends
to
visions
and
revelations
,
to
a
private
spirit
and
a
mission
extraordinary
,
the
man
is
proud
and
unlearned
,
vicious
and
impudent
.
No
Scripture
is
of
private
interpretation
(
saith
S.
Peter
)
that
is
,
of
private
emission
or
declaration
.
Gods
words
were
delivered
indeed
by
single
men
,
but
such
as
were
publikely
designed
Prophets
,
remarked
with
a
known
character
,
approved
of
by
the
high
Priest
,
and
Sanhedrim
,
indued
with
a
publike
spirit
,
and
his
doctrines
were
alwayes
agreeable
to
the
other
Scriptures
.
But
if
any
man
pretends
now
to
the
spirit
,
either
it
must
be
a
private
or
publike
;
if
it
be
private
,
it
can
but
be
usefull
to
himself
alone
,
and
it
may
cozen
him
too
,
if
it
be
not
assisted
by
the
spirit
of
a
publike
man
.
But
if
it
be
a
publike
spirit
,
it
must
enter
in
at
the
publike
door
of
ministeries
,
and
divine
ordinances
,
of
Gods
grace
,
and
mans
endeavour
,
it
must
be
subject
to
the
Prophets
,
it
is
discernable
and
judicable
by
them
,
and
therefore
may
be
rejected
,
and
then
it
must
pretend
no
longer
.
For
he
that
will
pretend
to
an
extraordinary
spirit
,
and
refuses
to
be
tried
by
the
ordinary
wayes
,
must
either
prophecy
,
or
work
miracles
,
or
must
have
a
voice
from
heaven
to
give
him
testimony
.
The
Prophets
in
the
old
Testament
,
and
the
Apostles
in
the
New
,
and
Christ
between
both
had
no
other
way
of
extraordinary
probation
:
and
they
that
pretend
to
any
thing
extraordinary
,
cannot
,
ought
not
to
be
beleeved
,
unlesse
they
have
something
more
then
their
own
word
.
If
I
bear
witnesse
of
my self
,
my
witnesse
is
not
true
,
said
Truth
it self
,
our
Blessed
Lord
.
But
secondly
,
they
that
intend
to
teach
by
an
extraordinary
spirit
,
if
they
pretend
to
teach
according
to
Scripture
must
be
examined
by
the
measures
of
Scripture
,
and
then
their
extraordinary
must
be
judged
by
the
ordinary
spirit
,
and
stands
or
falls
by
the
rules
of
every
good
mans
religion
,
and
publike
government
;
and
then
we
are
well
enough
.
But
if
they
speak
any
thing
against
Scripture
it
is
the
spirit
of
Antichrist
,
and
the
spirit
of
the
Devil
;
For
if
an
Angel
from
heaven
(
he
certainly
is
a
spirit
)
preach
any
other
doctrine
,
let
him
be
accursed
.
But
this
pretence
of
a
single
and
extraordinary
spirit
is
nothing
else
but
the
spirit
of
pride
,
errour
,
and
delusion
,
a
snare
to
catch
easie
and
credulous
souls
,
which
are
willing
to
die
for
a
gay
word
and
a
distorted
face
;
it
is
the
parent
of
folly
,
and
giddy
doctrine
,
impossible
to
be
proved
,
and
therefore
uselesse
to
all
purposes
of
religion
,
reason
,
or
sober
counsels
;
it
is
like
an
invisible
colour
,
or
musick
without
a
sound
,
it
is
,
and
indeed
is
so
intended
to
be
,
a
direct
overthrow
of
order
,
and
government
,
and
publike
ministeries
;
It
is
bold
to
say
any
thing
,
and
resolved
to
prove
nothing
;
it
imposes
upon
willing
people
after
the
same
manner
that
Oracles
and
the
lying
Daemons
did
of
old
time
,
abusing
men
not
by
proper
efficacy
of
its
own
,
but
because
the
men
love
to
be
abused
;
it
is
a
great
disparagement
to
the
sufficiency
of
Scripture
,
and
asperses
the
Divine
providence
for
giving
to
so
many
ages
of
the
Church
an
imperfect
religion
,
expressely
against
the
truth
of
their
words
who
said
,
they
had
declared
the
whole
truth
of
God
,
and
told
all
the
will
of
God
:
and
it
is
an
affront
to
the
Spirit
of
God
,
the
Spirit
of
wisdom
,
and
knowledge
,
of
order
and
publike
ministeries
.
But
the
will
furnishes
out
malice
,
and
the
understanding
sends
out
levity
,
and
they
marry
,
and
produce
a
phantastick
dream
,
and
the
daughter
sucking
winde
instead
of
the
milk
of
the
word
,
growes
up
to
madnesse
and
the
spirit
of
reprobation
.
Besides
all
this
,
an
extraordinary
spirit
is
extremely
unnecessary
,
and
God
does
not
give
immissions
and
miracles
from
heaven
to
no
purpose
,
and
to
no
necessities
of
his
Church
;
for
the
supplying
of
which
he
hath
given
Apostles
and
Evangelists
,
Prophets
and
Pastors
,
Bishops
and
Priests
,
the
spirit
of
Ordination
,
and
the
spirit
of
instruction
,
Catechists
,
and
Teachers
,
Arts
and
Sciences
,
Scriptures
and
a
constant
succession
of
Expositors
,
the
testimony
of
Churches
,
and
a
constant
line
of
tradition
,
or
delivery
of
Apostolical
Doctrine
in
all
things
necessary
to
salvation
.
And
after
all
this
,
to
have
a
fungus
arise
from
the
belly
of
mud
and
darknesse
,
and
nourish
a
gloworm
,
that
shall
challenge
to
out-shine
the
lantern
of
Gods
word
,
and
all
the
candles
which
God
set
upon
a
hill
,
and
all
that
the
Spirit
hath
set
upon
the
candlesticks
;
and
all
the
starres
in
Christs
right
hand
,
is
to
annull
all
the
excellent
,
established
,
orderly
,
and
certain
effects
of
the
Spirit
of
God
,
and
to
worship
the
false
fires
of
the
night
.
He
therefore
that
will
follow
a
Guide
that
leads
him
by
an
extraordinary
spirit
,
shall
go
an
extraordinary
way
,
and
have
a
strange
fortune
,
and
a
singular
religion
,
and
a
portion
by
himself
,
a
great
way
off
from
the
common
inheritance
of
the
Saints
,
who
are
all
led
by
the
Spirit
of
God
,
and
have
one
heart
,
and
one
minde
,
one
faith
,
and
one
hope
,
the
same
baptisme
,
and
the
helps
of
the
Ministery
,
leading
them
to
the
common
countrey
,
which
is
the
portion
of
all
that
are
the
sons
of
adoption
,
consigned
by
the
Spirit
of
God
,
the
earnest
of
their
inheritance
.
Concerning
the
pretence
of
a
private
spirit
,
for
interpretation
of
the
confessed
doctrine
of
God
(
the
holy
Scriptures
)
it
will
not
so
easily
come
into
this
Question
of
choosing
our
spirituall
Guides
;
Because
every
person
that
can
be
Candidate
in
this
office
,
that
can
be
chosen
to
guide
others
,
must
be
a
publike
man
,
that
is
,
of
a
holy
calling
,
sanctified
or
separate
publikely
to
the
office
;
and
then
to
interpret
is
part
of
his
calling
,
and
imployment
,
and
to
do
so
is
the
work
of
a
publike
spirit
;
he
is
ordained
and
designed
,
he
is
commanded
and
inabled
to
do
it
:
and
in
this
there
is
no
other
caution
to
be
interposed
,
but
that
the
more
publike
the
man
is
,
of
the
more
authority
his
interpretation
is
;
and
he
comes
neerest
to
a
law
of
order
,
and
in
the
matter
of
government
is
to
be
observed
:
but
the
more
holy
and
the
more
learnd
the
man
is
,
his
interpretation
in
matter
of
Question
is
more
likely
to
be
true
:
and
though
lesse
to
be
pressed
as
to
the
publick
confession
yet
it
may
be
more
effective
to
a
private
perswasion
,
provided
it
be
done
without
scandal
,
or
lessening
the
authority
,
or
disparagement
to
the
more
publick
person
.
8.
Those
are
to
be
suspected
for
evil
guides
,
who
to
get
authority
among
the
people
pretend
a
great
zeal
,
and
use
a
bold
liberty
in
reproving
Princes
and
Governours
,
nobility
and
Prelates
;
for
such
homilies
cannot
be
the
effects
of
a
holy
religion
,
which
lay
a
snare
for
authority
,
and
undermine
power
,
and
discontent
the
people
and
make
them
bold
against
Kings
,
and
immodest
in
their
own
stations
,
and
trouble
the
government
.
Such
men
may
speak
a
truth
or
teach
a
true
doctrine
;
for
every
such
designe
does
not
unhallow
the
truth
of
God
;
but
they
take
some
truthes
and
force
them
to
minister
to
an
evil
end
;
but
therefore
,
mingle
not
in
the
communities
of
such
men
,
for
they
will
make
it
a
part
of
your
religion
to
prosecute
that
end
openly
which
they
by
arts
of
the
Tempter
have
insinuated
privately
.
But
if
ever
you
enter
into
the
seats
of
those
Doctors
that
speak
reproachfully
of
their
Superiours
,
or
detract
from
government
,
or
love
to
curse
the
King
in
their
heart
,
or
slander
him
with
their
mouths
,
or
disgrace
their
persons
,
blesse
your self
and
retire
quickly
;
for
there
dwells
the
plague
,
but
the
spirit
of
God
is
not
president
of
the
assembly
;
and
therefore
you
shall
observe
in
all
the
characters
which
the
B.
Apostles
of
our
Lord
made
for
describing
2
Tim.
3.
4.
5.
and
avoiding
societies
of
hereticks
,
false
guides
and
bringers
in
of
strange
doctrines
,
still
they
reckon
treason
and
rebellion
;
so
S.
Paul
,
In
the
last
dayes
perillous
times
shall
come
,
the
men
shall
have
the
form
of
Godlinesse
,
and
denie
the
power
of
it
;
they
shall
be
Traitors
,
heady
,
high
minded
:
that
s
their
characteristic
note
.
So
Saint
Peter
the
Lord
knoweth
how
to
deliver
the
Godly
out
of
temptations
and
to
reserve
the
2
Pet.
2.
10.
unjust
unto
the
day
of
judgement
to
be
punished
.
But
chiefly
them
that
walk
after
the
flesh
in
the
lust
of
uncleannesse
and
despise
government
;
presumptuous
are
they
,
self
willed
they
are
not
afraid
to
speak
evil
of
dignities
.
The
same
also
is
recorded
and
observed
by
Saint
Jude
,
vers.
8.
ep.
Jude
.
likewise
also
these
filthy
dreamers
defile
the
flesh
,
despise
dominion
and
speak
evil
of
dignities
.
These
three
testimonies
are
but
the
declaration
of
one
great
contingency
;
they
are
the
same
prophesy
declared
by
three
Apostolical
men
,
that
had
the
gift
of
prophecy
:
and
by
this
character
the
Holy
Ghost
in
all
ages
hath
given
us
caution
to
avoid
such
assemblies
,
where
the
speaking
and
ruling
man
shall
be
the
canker
of
government
,
and
a
preacher
of
sedition
,
who
shall
either
ungirt
the
Princes
sword
,
or
unloose
the
button
of
their
mantle
.
9.
But
the
Apostles
in
all
these
prophecies
have
remarked
lust
to
be
the
inseparable
companion
of
these
rebel
prophets
:
they
are
filthy
dreamers
,
they
defile
the
flesh
;
so
Saint
Jude
:
they
walk
after
the
flesh
in
the
lust
of
uncleannesse
,
so
Saint
Peter
they
are
lovers
of
pleasure
more
then
lovers
of
God
,
incontinent
and
sensual
.
So
Saint
Paul
and
by
this
part
of
the
character
,
as
the
Apostles
remarked
the
Nicolatians
,
and
Gnosticks
,
the
Carpocratians
and
all
their
impure
branches
which
began
in
their
dayes
and
multiplied
after
their
deaths
,
so
they
prophetically
did
foresignifie
al
such
sects
to
be
avoided
who
to
catch
silly
women
laden
with
sins
preach
doctrines
of
ease
and
licenciounesse
,
apt
to
countenance
and
encourage
vile
things
,
and
not
apt
to
restrain
a
passion
,
or
mortifie
a
sin
.
Such
as
those
;
that
[
God
sees
no
sin
in
his
children
:
that
no
sin
will
take
us
from
Gods
favour
;
that
all
of
such
a
party
are
elect
people
:
that
God
requires
of
us
nothing
but
faith
:
and
that
faith
which
justifies
is
nothing
but
a
meere
believing
,
that
we
are
Gods
chosen
:
that
we
are
not
tied
to
the
law
of
commandments
:
that
the
law
of
grace
is
a
law
of
liberty
:
and
that
liberty
is
to
do
what
we
list
;
that
divorces
are
to
be
granted
upon
many
and
slight
causes
:
that
simple
fornication
is
no
sin
:
these
are
such
doctrines
,
that
upon
the
belief
of
them
men
may
doe
any
thing
,
and
will
do
that
which
shall
satisfie
their
own
desires
and
promote
their
interests
and
seduce
their
shee
disciples
:
and
indeed
it
was
not
without
great
reason
that
these
three
Apostles
joyned
lust
and
treason
together
;
because
the
former
is
so
shameful
a
crime
and
renders
a
mans
spirit
naturally
averse
to
government
that
if
it
falls
upon
the
person
of
a
Ruler
,
it
takes
from
him
the
spirit
of
government
,
and
renders
him
diffident
,
pusillanimous
,
private
,
and
ashamed
;
if
it
happen
in
the
person
of
a
subject
,
it
makes
him
hate
the
man
that
shall
shame
him
and
punish
him
:
it
hates
the
light
and
the
Sun
,
because
that
opens
him
,
and
therefore
is
much
more
against
government
because
that
publishes
and
punishes
too
.
One
thing
I
desire
to
be
observed
,
that
though
the
primitive
heresies
now
named
and
all
those
others
their
successors
practised
and
taught
horrid
impurities
,
yet
they
did
not
invade
government
at
all
,
and
therefore
those
sects
that
these
Apostles
did
signifie
by
prophecy
,
and
in
whom
both
these
are
concentred
,
were
to
appear
in
some
latter
times
;
and
the
dayes
of
the
prophecy
were
not
then
to
be
fulfill'd
;
what
they
are
since
,
every
age
must
judge
,
by
its
own
experience
,
&
for
its
own
interest
.
But
Christian
religion
is
so
pure
and
holy
that
chastity
is
sometimes
used
for
the
Eloquia
Domini
casta
eloquia
whole
religion
,
and
to
do
an
action
chastly
signifies
purity
of
intention
,
abstraction
from
the
world
and
separation
from
low
and
secular
ends
,
the
virginity
of
the
soul
,
and
its
union
with
God
;
and
all
deviations
and
estrangements
from
God
and
adhesion
to
forbidden
objects
is
called
fornication
and
adultery
.
Those
sects
therefore
that
teach
,
incourage
,
or
practise
impious
or
unhallowed
mixtures
and
shameful
lusts
are
issues
of
the
impure
spirit
and
most
contrary
to
God
who
can
behold
no
unclean
thing
.
10.
Those
prophets
and
Pastors
that
pretend
severity
and
live
loosely
,
or
are
severe
in
small
things
and
give
liberty
in
greater
,
or
forbid
some
sins
with
extreme
rigour
,
and
yet
practise
or
teach
those
that
serve
their
interest
or
constitute
their
sect
,
are
to
be
suspected
and
avoided
accordingly
.
Nihil
est
hominum
ineptâ
persuasione
falsius
,
nec
fictâ
severitate
ineptius
.
All
ages
of
the
Church
were
extremely
curious
to
observe
when
any
new
teachers
did
arise
,
what
kinde
of
lives
they
lived
:
and
if
they
pretended
severely
and
to
a
strict
life
,
then
they
knew
their
danger
doubled
:
for
it
is
certain
all
that
teach
doctrines
contrary
to
the
established
religion
,
delivered
by
the
Apostles
,
all
they
are
evil
men
.
God
will
not
suffer
a
good
man
to
be
seduced
damnably
,
much
lesse
can
he
be
a
seducer
of
others
:
and
therefore
you
shall
still
observe
the
false
Apostles
to
be
furious
and
vehement
in
their
reproofs
and
severe
in
their
animadversions
of
others
;
but
then
if
you
watch
their
private
,
or
stay
till
their
numbers
are
full
,
or
observe
their
spiritual
habits
,
you
shall
finde
them
indulgent
to
themselves
,
or
to
return
from
their
disguises
,
or
so
spiritually
wicked
,
that
their
pride
,
or
their
revenge
,
their
envie
or
their
detraction
,
their
scorn
or
their
complacency
in
themselves
,
their
desire
of
preheminence
and
their
impatience
of
arrival
,
shall
place
them
far
enough
in
distance
from
a
poor
carnal
sinner
,
whom
they
shall
load
with
censures
and
an
upbraiding
scorn
;
but
themselves
are
like
Devils
,
the
spirits
of
darknesse
the
spiritual
wickednesses
in
high
places
.
Some
sects
of
men
are
very
angry
against
servants
for
recreating
and
easing
their
labours
with
a
lesse
prudent
and
an
unsevere
refreshment
;
but
the
patron
of
their
sect
shall
oppresse
a
wicked
man
and
an
unbelieving
person
;
they
shall
chastise
a
drunkard
and
entertain
murmurrers
;
they
shall
not
abide
an
oath
and
yet
shal
force
men
to
break
three
or
four
.
This
sect
is
to
be
avoided
,
because
although
it
is
good
to
be
severe
against
carnal
or
bodily
sins
,
yet
it
is
not
good
to
mingle
with
them
who
chastise
a
bodily
sin
to
make
way
for
a
spiritual
,
or
reprove
a
servant
,
that
his
Lord
may
sin
alone
,
or
punish
a
stranger
and
a
begger
that
will
not
approve
their
sins
,
but
will
have
sins
of
his
own
.
Concering
such
persons
Saint
Paul
hath
told
us
that
they
shall
not
proeecd
far
,
but
their
folly
shall
bemanifest
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
said
Lysias
.
Cito
ad
naturam
sicta
reciderunt
sua
.
They
that
dissemble
their
sin
and
their
manners
,
or
make
severity
to
serve
loosnesse
,
and
an
imaginary
vertue
to
minister
to
a
real
vice
;
they
that
abhor
Idols
and
would
commit
sacrilege
:
chastise
a
drunkard
and
promote
sedition
,
declaime
against
the
vanity
of
great
persons
,
and
then
spoil
them
of
their
goods
,
reform
manners
and
engrosse
estates
,
talk
godly
and
do
impiously
,
these
are
teachers
,
which
the
Holy
spirit
of
God
hath
by
three
Apostles
bid
us
to
beware
of
and
decline
as
we
would
run
from
the
hollownesse
of
a
grave
or
the
despaires
and
sorrows
of
the
damned
.
11.
The
substance
of
al
is
this
,
that
we
must
not
chose
our
doctrine
by
our
guide
;
but
our
guide
by
the
doctrine
,
&
if
we
doubt
concerning
the
doctrine
we
may
judge
of
that
by
the
lives
and
designes
of
the
Teachers
:
By
their
fruits
you
shall
know
them
,
and
by
the
plain
words
of
the
scripture
,
by
the
Apostles
Creed
,
and
by
the
commandments
,
and
by
the
certain
known
and
established
forms
of
government
;
These
are
the
great
indices
,
and
so
plain
,
apt
and
easy
;
that
he
that
is
deceived
is
so
because
he
will
be
so
;
he
is
betrayed
into
it
by
his
own
lust
and
a
voluntary
chosen
folly
.
12
Besides
these
premises
there
are
other
little
candles
,
that
can
help
to
make
the
judgement
clearer
but
they
are
such
as
do
not
signifie
alone
,
but
in
conjunction
with
some
of
the
precedent
characters
which
are
drawn
by
the
great
lines
of
scripture
.
Such
as
are
1.
when
the
teachers
of
sects
stir
up
unprofitable
and
uselesse
1.
Questions
,
2.
when
they
causelesly
retire
from
the
universal
customs
2.
of
Christendom
,
3.
And
cancel
all
the
memorials
of
the
greatest
3.
mysteries
of
our
redemption
,
4.
When
their
confessions
and
Catechismes
4.
and
their
whole
religion
consist
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
speculations
and
ineffective
notions
,
in
discourses
of
Angels
and
spirits
,
in
abstractions
and
raptures
,
in
things
they
understand
not
and
of
which
they
have
no
revelation
5.
Or
else
if
their
religion
spends
it self
in
ceremonies
,
5.
outward
guises
and
material
solemnities
and
imperfect
formes
drawing
the
heart
of
the
vine
forth
into
leaves
and
irregular
fruitless
suckers
,
turning
the
substance
into
circumstances
,
and
the
love
of
God
into
gestures
,
and
the
effect
of
the
spirit
into
the
impertinent
offices
of
a
burdensom
ceremonial
:
For
by
these
two
particulars
the
Apostles
reproved
the
Jews
and
the
Gnostics
,
or
those
that
from
the
school
of
Pythagoras
pretended
conversation
with
Angels
and
great
knowledge
of
the
secrets
of
the
spirits
;
chosing
tutelar
Angels
and
assigning
them
offices
and
charges
,
as
in
the
Church
of
Colos.
2
Rome
to
this
day
they
do
to
Saints
:
to
these
adde
,
6.
that
we
observe
whether
the
guides
of
souls
avoid
to
suffer
for
their
religion
,
6.
for
then
the
matter
is
foul
,
or
the
man
not
fit
to
lead
,
that
dares
not
die
in
cold
blood
for
his
religion
:
will
the
man
lay
his
life
and
his
soul
upon
the
proposition
?
If
so
,
then
you
may
consider
him
upon
his
proper
grounds
,
but
if
he
refuses
that
,
refuse
his
conduct
sure
enough
,
7.
You
may
also
watch
whether
they
do
not
chose
7.
their
proselyts
amongst
the
rich
and
vitious
;
that
they
may
serve
themselves
upon
his
wealth
,
and
their
disciple
upon
his
vice
,
8.
If
8.
their
doctrines
evidently
and
greatly
serve
the
interest
of
wealth
or
honour
,
and
are
ineffective
to
piety
,
9.
If
they
strive
to
gain
9.
any
one
to
their
confession
,
and
are
negligent
to
gain
them
to
good
life
,
10.
If
by
pretences
they
lessen
the
severity
of
Christs
precepts
,
10.
and
are
easy
in
dispensations
and
licencious
glosses
:
11.
If
they
invent
11.
suppletories
to
excuse
an
evil
man
and
yet
to
reconcile
his
bad
life
with
the
hopes
of
heaven
,
you
have
reason
to
suspect
the
whole
and
to
reject
these
parts
of
errour
and
designe
which
in
themselves
are
so
unhandsom
alwayes
,
and
somtimes
criminal
.
He
that
shal
observe
the
Church
of
Rome
so
implacably
fierce
for
purgatory
and
the
Popes
supremacy
,
from
clerical
immunities
,
and
the
Superiority
of
the
Ecclesiastical
persons
to
secular
,
for
indulgencies
and
precious
and
costly
pardons
,
and
then
so
full
of
devises
to
reconcile
an
evil
life
with
heaven
,
requiring
onely
contrition
,
even
at
the
last
for
the
abolition
of
eternal
guilt
and
having
a
thousand
wayes
to
commute
and
take
off
the
temporal
;
will
see
he
hath
reason
to
be
jealous
that
interest
is
in
these
bigger
then
the
religion
,
and
yet
that
the
danger
of
the
soul
is
greater
then
that
interest
;
and
therefore
the
man
is
to
do
accordingly
.
Here
indeed
is
the
great
necessity
that
we
should
have
the
prudence
and
discretion
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
serpents
,
—
ut
cernamus
acutum
Quam
aut
aquila
aut
serpens
Epidaurius
.
For
so
serpents
as
they
are
curious
to
preserve
their
heads
from
contrition
or
a
bruise
,
so
also
to
safeguard
themselves
that
they
be
not
charmed
with
sweet
and
enticing
words
of
false
prophets
;
who
charm
not
wisely
,
but
cunningly
,
leading
aside
unstable
souls
;
against
these
we
must
stop
our
ears
or
lend
our
attention
according
to
the
foregoing
measures
and
significations
;
but
here
also
I
am
to
insert
two
or
three
cautions
.
1.
We
cannot
expect
that
by
these
or
any
other
signes
we
shall
be
inabled
to
discover
concerning
all
men
whether
they
teach
an
errour
or
no.
Neither
can
a
man
by
these
reprove
a
Lutheran
,
or
a
Zuinglian
,
a
Dominican
or
a
Franciscan
,
a
Russian
or
a
Greek
,
a
Muscovite
or
a
Georgian
,
because
those
which
are
certain
signes
of
false
teachers
,
do
signifie
such
men
,
who
destroy
an
article
of
faith
or
a
commandment
;
God
was
careful
to
secure
us
from
death
by
removing
the
Lepers
from
the
camp
,
and
giving
certain
notices
of
distinction
,
and
putting
a
term
between
the
living
and
the
dead
:
but
he
was
not
pleased
to
secure
every
man
from
innocent
and
harmlesse
errors
,
from
the
mistakes
of
men
,
and
the
failings
of
mortality
.
The
signes
which
can
distinguish
a
living
man
from
a
dead
,
will
not
also
distinguish
a
black
man
from
a
brown
,
or
a
pale
from
a
white
:
It
is
enough
that
we
decline
those
guides
that
lead
us
to
hell
,
but
not
to
think
that
we
are
inticed
to
death
by
the
weaknesses
of
every
disagreeing
brother
.
2.
In
all
discerning
of
sects
,
we
must
be
careful
to
distinguish
the
faults
of
men
from
the
evils
of
their
doctrine
;
for
some
there
are
that
say
very
well
,
and
do
very
ill
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Multos
Thyrsigeros
,
paucos
est
cernere
Bacchos
:
Many
men
of
holy
calling
and
holy
religion
that
are
of
unholy
lives
;
homines
ignavâ
operâ
Philosophâ
sententiâ
:
But
these
must
be
separated
from
the
institution
:
and
the
evil
of
the
men
is
onely
to
be
noted
,
as
that
such
persons
be
not
taken
to
our
single
conduct
,
and
personal
ministery
;
I
will
be
of
the
mans
religion
if
it
be
good
,
though
he
be
not
;
but
I
will
not
make
him
my
confessor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
he
be
not
wise
for
himself
,
I
will
not
sit
down
at
his
feet
lest
we
mingle
filthinesse
instead
of
being
cleansed
and
instructed
.
3.
Let
us
make
one
separation
more
&
then
we
may
consider
and
act
according
to
the
premises
:
If
we
espie
a
designe
or
an
evil
mark
upon
one
doctrine
let
us
divide
it
from
the
other
that
are
not
so
spotted
,
for
indeed
the
publick
communions
of
men
are
at
this
day
so
ordered
,
that
they
are
as
fond
of
their
errours
as
of
their
truthes
,
and
somtimes
moct
zealous
for
what
they
have
least
reason
to
be
so
:
and
if
we
can
by
any
arts
of
prudence
separate
from
an
evil
proposition
and
communicate
in
all
the
good
,
then
we
may
love
colleges
of
religious
persons
,
though
we
do
not
worship
images
,
and
we
may
obey
our
Prelates
,
though
we
do
no
injury
to
princes
,
and
we
may
be
zealous
against
a
crime
,
though
we
be
not
imperious
over
mens
persons
,
and
we
may
be
diligent
in
the
conduct
of
souls
though
we
be
not
rapacious
of
estates
,
and
we
may
be
moderate
exactors
of
Obedience
to
human
laws
though
we
do
not
dispense
with
the
breach
of
the
divine
;
and
the
Clergy
may
represent
their
calling
necessary
though
their
persons
be
full
of
modesty
and
humility
,
and
we
may
preserve
our
rights
and
not
lose
our
charity
.
For
this
is
the
meaning
of
the
Apostle
,
Try
all
things
and
retain
that
which
is
good
:
from
every
sect
and
communitie
of
Christians
take
any
thing
that
is
good
,
that
advances
holy
religion
,
and
the
Divine
honour
;
For
one
hath
a
better
government
,
a
second
a
better
confession
,
a
third
hath
excellent
spiritual
arts
for
the
conduct
of
souls
,
a
fourth
hath
fewer
errours
,
and
by
what
instrument
soever
a
holy
life
is
advantaged
use
that
though
thou
grindest
thy
spears
and
arrows
at
the
forges
of
the
Philistines
;
knowing
thou
hast
no
Master
but
Christ
,
no
religion
but
the
Christian
,
no
rule
but
the
Scriptures
,
and
the
laws
and
right
reason
,
other
things
that
are
helps
,
are
to
be
used
accordingly
.
These
are
the
general
rules
of
Christian
prudence
which
I
have
chosen
to
insist
upon
;
there
are
many
others
more
particular
indeed
,
but
yet
worth
not
onely
the
enumerating
,
but
observing
also
,
and
that
they
be
reduced
to
practise
.
For
the
prudence
of
a
Christian
does
oblige
and
direct
respectively
all
the
children
of
the
institution
;
*
that
we
be
careful
to
decline
a
danger
,
*
watchful
against
a
temptation
,
*
alwayes
choosing
that
that
is
safe
,
and
fitted
to
all
circumstances
,
*
that
we
be
wise
in
choosing
our
company
*
reserved
and
wary
in
our
friendships
,
*
and
communicative
in
our
charity
,
*
that
we
be
silent
and
retentive
of
what
we
hear
and
what
we
think
,
*
not
credulous
,
*
not
unconstant
,
*
that
we
be
deliberate
in
our
election
*
and
vigorous
in
our
prosecutions
,
*
that
we
suffer
not
good
nature
to
discompose
our
duty
but
that
we
separate
images
from
substances
,
and
the
pleasing
of
a
present
company
from
our
religion
to
God
,
and
our
eternal
interest
:
for
sometimes
that
which
is
counselled
to
us
by
Christian
prudence
is
accounted
folly
by
humane
prudence
,
and
so
it
is
ever
accounted
when
our
duty
leads
us
into
a
persecution
.
*
Hither
also
appertain
;
that
we
never
do
a
thing
that
we
know
we
must
repent
of
,
*
that
we
do
not
admire
too
many
things
,
nor
any
thing
too
much
,
*
that
we
be
even
in
prosperity
*
and
patient
in
adversity
;
but
transported
with
neither
into
the
regions
of
despair
or
levity
,
pusillanimity
or
Tyranny
,
dejection
or
Garishnesse
,
*
alwayes
to
look
upon
the
sear
we
have
impressed
upon
our
flesh
,
and
no
more
to
handle
dangers
and
knives
,
*
to
abstain
from
ambitious
and
vexatious
suits
,
*
not
to
contend
with
a
mighty
man
,
*
ever
to
listen
to
him
(
who
according
to
the
proverb
)
hath
four
ears
,
Reason
Religion
,
wisdom
and
experience
,
*
rather
to
lose
a
benefit
then
to
suffer
a
detriment
and
an
evil
,
*
to
stop
the
beginnings
of
evil
,
*
to
pardon
and
not
to
observe
all
the
faults
of
friends
or
enemies
;
*
of
evils
to
choose
the
least
,
*
and
of
goods
to
choose
the
greatest
,
if
it
be
also
safest
;
*
not
to
be
insolent
in
successe
,
but
to
proceed
according
to
the
probability
of
humane
causes
and
contingencies
,
*
ever
to
be
thankful
for
benefits
,
*
and
profitable
to
others
and
useful
in
all
that
we
can
,
*
to
watch
the
seasons
and
circumstances
of
actions
,
*
to
do
that
willingly
which
cannot
be
avoided
,
lest
the
necessity
serve
anothers
appetite
,
and
it
be
lost
to
all
our
purposes
,
Insignis
enim
est
prudentiae
,
ut
quod
non
facere
non
possis
,
id
facere
ut
libenter
fecisse
videaris
,
*
not
to
pursue
difficult
uncertain
and
obscure
things
with
violence
and
passion
.
These
if
we
observe
we
shall
do
advantage
to
our selves
and
to
the
religion
,
and
avoid
those
evils
which
fools
and
unwary
people
suffer
for
nothing
,
dying
or
bleeding
without
cause
and
without
pity
.
I
end
this
with
the
saying
of
Socrates
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vertue
is
but
a
shadow
and
a
servile
imployment
unlesse
Plut.
Phaedon
it
be
adorned
and
instructed
with
prudence
which
gives
motion
and
conduct
,
spirits
and
vigourousnesse
to
religion
,
making
it
not
onely
humane
and
reasonable
but
Divine
and
caelestial
.
Sermon
.
XXIII
.
OF
CHRISTIAN
SIMPLICITY
.
Matthew
10.
latter
part
of
Ver.
16.
And
harmlesse
as
doves
.
]
OUR
Blessed
Saviour
having
prefac'd
concerning
Prudence
,
addes
to
the
integrity
of
the
precept
,
and
for
the
conduct
of
our
religion
,
that
we
be
simple
as
well
as
prudent
,
innocent
as
well
as
wary
:
harmlesse
and
safe
together
do
well
;
for
without
this
blessed
union
,
prudence
turns
into
craft
,
and
simplicity
degenerates
into
folly
.
Prudens
simplicitas
,
is
Martial's
character
of
a
good
man
:
a
wary
and
cautious
innocence
,
a
harmlesse
providence
,
and
provision
:
Verâ
simplicitate
bonus
,
a
true
simplicity
,
is
that
which
leaves
to
a
man
arms
defensive
;
his
castles
and
strong
forts
,
but
takes
away
his
swords
,
and
spears
,
or
else
his
anger
and
his
malice
,
his
peevishnesse
and
spite
.
But
such
is
the
misery
,
and
such
is
the
iniquity
of
mankinde
,
that
craft
hath
invaded
all
the
contracts
and
entercourses
of
men
,
and
made
simplicity
so
weak
a
thing
,
that
it
is
grown
into
contempt
,
sometimes
with
,
and
sometimes
without
reason
;
Et
homines
simplices
,
minimè
malos
,
the
Romans
called
parum
cautos
,
saepè
stolidos
,
unwary
fools
,
and
defenselesse
people
were
called
simple
:
and
when
the
innocency
of
the
old
simple
Romans
in
Junius
Brutus
time
,
in
Fabritius
,
and
Camillus
began
to
degenerate
,
and
to
need
the
Aquilian
law
to
force
men
to
deal
honestly
,
quickly
the
mischief
increased
,
till
the
Aquilian
law
grew
as
much
out
of
power
,
as
honesty
was
out
of
countenance
.
And
there
,
and
every
where
else
men
thought
they
got
a
purchase
,
when
they
met
with
an
honest
man
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aristotle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
fool
is
a
profitable
person
,
and
he
that
is
simple
is
little
better
then
mad
:
And
so
it
is
,
when
simplicity
wants
prudence
.
He
that
because
he
means
honestly
himself
,
thinks
every
man
else
does
so
,
and
therefore
is
unwary
in
all
,
or
any
of
his
entercourses
,
is
a
simple
man
in
an
evil
sence
,
and
therefore
Saint
Gregory
Nazianzen
remarks
Constantius
with
a
note
of
folly
,
for
suffering
his
easie
nature
to
be
abused
by
Georgius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Princes
Orat.
21.
simplicity
,
so
he
calls
it
for
reverence
,
but
indeed
it
was
folly
,
for
it
was
zeal
without
knowledge
:
But
it
was
a
better
temper
,
which
he
observed
in
his
own
father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
a
simplicity
which
onely
wanted
craft
,
or
deceit
,
but
wanted
no
prudence
or
caution
,
and
that
is
truly
Christian
simplicity
,
or
the
sincerity
of
an
honest
,
and
ingenious
,
and
a
fearlesse
person
;
and
it
is
a
rare
band
,
not
onely
of
societies
,
and
contracts
,
but
also
of
friendships
,
and
advantages
of
mankinde
.
We
do
not
live
in
an
age
in
which
there
is
so
much
need
to
bid
men
be
wary
,
as
to
take
care
that
they
be
innocent
:
Indeed
in
religion
we
are
usually
too
loose
,
and
ungirt
,
exposing
our selves
to
temptation
,
and
others
to
offence
,
and
our
name
to
dishonour
,
and
the
cause
it self
to
reproach
,
and
we
are
open
and
ready
to
every
evil
but
persecution
:
from
that
we
are
close
enough
,
and
that
alone
we
call
prudence
;
but
in
the
matter
of
interest
we
are
wary
as
serpents
,
subtil
as
foxes
,
vigilant
as
the
birds
of
the
night
,
rapacious
as
Kites
,
tenacious
as
grapling
hooks
and
the
weightiest
anchors
,
and
above
all
,
false
and
hypocritical
as
a
thin
crust
of
ice
,
spread
upon
the
face
of
a
deep
,
smooth
,
and
dissembling
pit
;
if
you
set
your
foot
,
your
foot
slips
,
or
the
ice
breaks
,
and
you
sink
into
death
,
and
are
wound
in
a
sheet
of
water
,
descending
into
mischief
or
your
grave
;
suffering
a
great
fall
,
or
a
sudden
death
by
your
confidence
and
unsuspecting
foot
.
There
is
an
universal
crust
of
hypocrisie
,
that
covers
the
face
of
the
greatest
part
of
mankinde
.
Their
religion
consists
in
forms
and
outsides
,
and
serves
reputation
or
a
designe
,
but
does
not
serve
God
:
Their
promises
are
but
fair
language
,
and
the
civilities
of
the
Piazzas
or
Exchanges
,
and
disband
and
unty
like
the
air
that
beat
upon
their
teeth
,
when
they
spake
the
delicious
and
hopefull
words
.
Their
oaths
are
snares
to
catch
men
,
and
make
them
confident
:
Their
contracts
are
arts
and
stratagems
to
deceive
,
measured
by
profit
and
possibility
;
and
every
thing
is
lawfull
that
is
gainfull
;
and
their
friendships
are
trades
of
getting
;
and
their
kindnesse
of
watching
a
dying
friend
,
is
but
the
office
of
a
vulture
,
the
gaping
for
a
legacy
,
the
spoil
of
the
carcasse
;
and
their
sicknesses
are
many
times
policies
of
state
,
sometimes
a
designe
to
shew
the
riches
of
our
bed-chamber
;
and
their
funeral
tears
are
but
the
paranymphs
and
pious
solicitors
of
a
second
Bride
;
and
every
thing
that
is
ugly
must
be
hid
,
and
every
thing
that
is
handsome
must
be
seen
,
and
that
will
make
a
fair
cover
for
a
huge
deformity
;
and
therefore
it
is
(
as
they
think
)
necessary
that
men
should
alwayes
have
some
pretences
and
forms
,
some
faces
of
religion
,
or
sweetnesse
of
language
,
confident
affirmatives
,
or
bold
oaths
,
protracted
treaties
,
or
multitude
of
words
,
affected
silence
,
or
grave
deportment
,
a
good
name
,
or
a
good
cause
,
a
fair
relation
,
or
a
worthy
calling
,
great
power
,
or
a
pleasant
wit
;
any
thing
that
can
be
fair
,
or
that
can
be
usefull
,
any
thing
that
can
do
good
,
or
be
thought
good
,
we
use
it
to
abuse
our
brother
,
or
promote
our
interests
.
Leporina
resolved
to
die
,
being
troubled
for
her
husbands
danger
,
and
he
resolved
to
die
with
her
that
had
so
great
a
kindnesse
for
him
as
not
to
out-live
the
best
of
her
husbands
fortune
.
It
was
agreed
and
she
temperd
the
poyson
,
and
drank
the
face
of
the
unwholesome
goblet
,
but
the
weighty
poyson
sunke
to
the
bottome
,
and
the
easie
man
drank
it
all
off
,
and
died
,
and
the
woman
carried
him
forth
to
funeral
,
and
after
a
little
illnesse
which
she
soon
recovered
,
she
enterd
upon
the
inheritance
and
a
second
marriage
.
Tuta
frequensque
via
est
—
This
is
an
usual
and
a
safe
way
to
cozen
,
upon
colour
of
friendship
or
religion
,
but
that
is
hugely
criminal
;
to
tell
a
lie
to
abuse
a
mans
belief
,
and
by
it
to
enter
upon
any
thing
of
his
possession
or
his
injury
is
a
perfect
destruction
of
all
humane
society
,
the
most
ignoble
of
all
humane
follies
,
perfectly
contrary
to
God
,
who
is
Truth
it self
,
the
greatest
argument
of
a
timorous
and
a
base
,
a
cowardly
and
a
private
minde
,
not
at
all
honest
,
or
confident
to
see
the
Sun
,
a
vice
fit
for
slaves
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Dio
Chrysostomus
calls
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Dissert.
1.
de
regno
.
for
the
most
timorous
and
the
basest
of
beasts
use
craft
,
and
lie
in
wait
,
and
take
their
prey
,
and
save
their
lives
by
deceit
,
and
it
is
the
greatest
injury
to
the
abused
person
in
the
world
;
for
besides
that
it
abuses
his
interest
,
it
also
makes
him
for
ever
insecure
,
and
uneasie
in
his
confidence
,
which
is
the
period
of
cares
,
the
rest
of
a
mans
spirit
;
it
makes
it
necessary
for
a
man
to
be
jealous
and
suspicious
,
that
is
,
to
be
troublesome
to
himself
and
every
man
else
;
and
above
all
,
lying
,
or
craftinesse
,
and
unfaithful
usages
,
robs
a
man
of
the
honour
of
his
soul
,
making
his
understanding
uselesse
and
in
the
condition
of
a
fool
;
spoiled
,
and
dishonoured
,
and
despised
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Said
Plato
,
Every
soul
loses
truth
very
unwillingly
:
Every
man
is
so
great
a
lover
of
truth
,
that
if
he
hath
it
not
he
loves
to
beleeve
he
hath
,
and
would
fain
have
all
the
world
to
beleeve
as
he
does
;
either
presuming
that
he
hath
truth
,
or
else
hating
to
be
deceived
,
or
to
be
esteemed
a
cheated
and
an
abused
person
.
Non
licet
suffurari
mentem
hominis
etiam
Samaritani
,
said
R.
Moses
,
sed
veritatem
Can.
Eth.
loquere
atque
age
ingenuè
,
If
a
man
be
a
Samaritan
,
that
is
,
a
hated
person
,
a
person
from
whom
you
differ
in
matter
of
religion
,
yet
steal
not
his
minde
away
,
but
speak
truth
to
him
honestly
and
ingenuously
.
A
mans
soul
loves
to
dwell
in
truth
,
it
is
his
resting
place
;
and
if
you
take
him
from
thence
,
you
take
him
into
strange
regions
,
a
place
of
banishment
and
dishonour
.
Qui
ignotos
loedit
,
latro
appellatur
,
qui
amicos
,
paulò
minus
quam
parricida
.
He
that
hurts
strangers
is
a
thief
,
but
he
that
hurts
his
friends
is
little
better
then
a
parricide
:
That
's
the
brand
and
stigma
of
hypocrisie
and
lying
:
it
hurts
our
friends
,
mendacium
in
damnum
potens
,
and
makes
the
man
that
owns
it
guilty
of
a
crime
,
that
is
,
to
be
punished
by
the
sorrows
usually
suffered
in
the
most
execrable
places
of
the
cities
;
But
I
must
reduce
the
duty
to
particulars
,
and
discover
the
contrary
vice
,
by
the
several
parts
of
its
proportion
.
1.
The
first
office
of
Christian
simplicity
consists
in
our
religion
and
manners
:
that
they
he
open
and
honest
,
publike
and
justifiable
,
the
same
at
home
and
abroad
;
for
besides
the
ingenuity
and
honesty
of
this
,
there
is
an
indispensable
,
and
infinite
necessity
it
should
be
so
,
because
whoever
is
a
hypocrite
in
his
religion
,
mocks
God
,
presenting
to
him
the
outside
,
and
reserving
the
inward
for
his
enemy
:
which
is
either
a
denying
God
to
be
the
searcher
of
our
hearts
,
or
else
an
open
defiance
of
his
omniscience
,
and
of
his
justice
:
To
provoke
God
that
we
may
deceive
men
,
to
defie
his
Almightinesse
,
that
we
may
abuse
our
brother
,
is
to
destroy
all
that
is
Sacred
,
all
that
is
prudent
,
it
is
an
open
hostility
to
all
things
humane
and
divine
,
a
breaking
from
all
the
bands
of
all
relations
,
and
uses
God
so
cheaply
as
if
he
were
to
be
treated
,
or
could
be
cozened
like
a
weak
man
,
and
an
undiscerning
and
easie
merchant
:
But
so
is
the
life
of
many
men
:
Vita
fallax
,
abditos
sensus
gerens
,
Nimisque
pulchram
turpibus
faciem
induens
.
It
is
a
crafty
life
that
men
live
,
carrying
designes
,
and
living
upon
secret
purposes
;
Pudor
impudentem
celat
,
audacem
quies
,
piet
as
nefandum
,
vera
fallaces
probant
;
simulantque
molles
dura
.
Men
pretend
modesty
,
and
under
that
red
vail
are
bold
against
Superiours
,
saucy
to
their
betters
upon
pretences
of
religion
,
invaders
of
others
rights
by
false
propositions
in
Theology
,
pretending
humility
they
challenge
superiority
above
all
orders
of
men
,
and
for
being
thought
more
holy
,
think
that
they
have
title
to
govern
the
world
;
they
bear
upon
their
face
great
religion
,
and
are
impious
in
their
relations
,
false
to
their
trust
,
unfaithful
to
their
friend
,
unkinde
to
their
dependants
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
turning
up
the
white
of
their
eye
,
and
seeking
for
reputation
in
the
streets
;
so
did
some
of
the
old
hypocrites
,
the
Gentile
Pharisees
,
Asperum
cultum
,
&
intonsum
caput
&
negligentiorem
barbam
&
nitidum
argento
odium
,
&
cubile
humi
positum
&
quicquid
aliud
ambitionem
viâ
perversâ
sequitur
:
being
the
softest
persons
under
an
austere
habit
,
the
loosest
livers
under
a
contracted
brow
;
under
a
pale
face
,
having
the
reddest
and
most
spritely
livers
;
these
kinde
of
men
have
abused
all
ages
of
the
world
,
and
all
religions
,
it
being
so
easie
in
nature
,
so
prepared
and
ready
for
mischiefs
,
that
men
should
creep
into
opportunities
of
devouring
the
flock
upon
pretence
of
defending
them
,
and
to
raise
their
estates
upon
colour
of
saving
their
souls
.
Introrsum
turpes
speciosi
pelle
decorâ
.
Men
that
are
like
painted
sepulchres
,
entertainment
for
the
eye
,
but
images
of
death
,
chambers
of
rottennesse
,
and
repositories
of
dead
mens
bones
.
It
may
sometimes
concern
a
man
to
seem
religious
;
Gods
glory
may
be
shewed
by
fair
appearances
,
or
the
edification
of
our
brother
,
or
the
reputation
of
a
cause
;
but
this
is
but
sometimes
;
but
it
alwayes
concerns
us
that
we
be
religious
,
and
we
may
reasonably
think
,
that
if
the
colours
of
religion
so
well
do
advantage
to
us
,
the
substance
and
reality
would
do
it
much
more
.
For
no
man
can
have
a
good
by
seeming
religious
,
and
another
by
not
being
so
;
the
power
of
godlinesse
never
destroys
any
well
built
fabrick
that
was
raised
upon
the
reputation
of
religion
,
and
its
pretences
:
Nunquam
est
peccare
utile
quia
semper
est
turpe
,
said
Cicero
.
It
is
never
profitable
to
sin
because
it
is
always
base
and
dishonest
:
and
if
the
face
of
religion
could
do
a
good
turn
,
which
the
heart
and
substance
does
destroy
,
then
religion
it self
were
the
greatest
hypocrite
in
the
world
,
and
promises
a
blessing
which
it
never
can
perform
,
but
must
be
beholding
to
its
enemy
to
verifie
its
promises
.
No.
We
shall
be
sure
to
feel
the
blessings
of
both
the
worlds
if
we
serve
in
the
offices
of
religion
devoutly
and
charitably
,
before
men
and
before
God
:
if
we
ask
of
God
things
honest
in
the
sight
of
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Pythagoras
gave
in
precept
)
praying
to
God
with
a
free
heart
and
a
publike
prayer
,
and
doing
before
men
things
that
are
truly
pleasing
to
God
,
turning
our
heart
outward
and
our
face
inwards
,
that
is
,
conversing
with
men
as
in
the
presence
of
God
,
and
in
our
private
towards
God
,
being
as
holy
and
devout
,
as
if
we
prayed
in
publike
,
and
in
the
corners
of
the
streets
.
Pliny
praising
of
Ariston
,
gave
him
the
title
of
an
honest
and
hearty
religion
.
Ornat
hunc
maguitudo
animi
quae
nihil
ad
ostentationem
,
omnia
ad
conscientiam
refert
:
rectèque
facti
,
non
ex
populi
sermone
mercedem
,
sed
ex
facto
petit
.
And
this
does
well
state
the
question
of
a
sincere
religion
,
and
an
ingenuous
goodnesse
;
It
requires
that
we
do
nothing
for
ostentation
,
but
every
thing
for
conscience
;
and
we
may
be
obliged
in
conscience
to
publish
our
manner
of
lives
,
but
then
it
must
be
,
not
that
we
may
have
a
popular
noise
for
a
reward
,
but
that
God
may
be
glorified
by
our
publike
worshippings
,
and
others
edified
by
our
good
examples
.
Neither
doth
the
sincerity
of
our
religion
require
that
we
should
not
conceal
our
sins
,
for
he
that
sins
and
dares
to
own
them
publikely
may
become
impudent
:
and
so
long
as
in
modesty
we
desire
our
shame
should
be
hid
,
and
men
to
think
better
of
us
then
we
deserve
,
I
say
for
no
other
reason
,
but
either
because
we
would
not
derive
the
ill
examples
to
others
,
or
the
shame
to
our selves
,
we
are
within
the
protection
of
one
of
vertues
sisters
,
and
we
are
not
far
from
the
gates
of
the
kingdom
of
heaven
;
easie
and
apt
to
be
invited
in
,
and
not
very
unworthy
to
enter
.
But
if
any
other
principle
draws
the
vail
,
if
we
conceal
our
vices
because
we
would
be
honoured
for
sanctity
,
or
because
we
would
not
be
hindered
in
our
designes
,
we
serve
the
interest
of
pride
and
ambition
,
covetousnesse
,
or
vanity
;
if
an
innocent
purpose
hides
the
ulcer
,
it
does
half
heal
it
;
but
if
it
retires
into
the
secrecy
of
sin
and
darknesse
,
it
turns
into
a
plague
,
and
infects
the
heart
,
and
it
dies
infallibly
of
a
double
exulceration
.
The
Macedonian
boy
that
kept
the
coal
in
his
flesh
,
and
would
not
shake
his
arm
,
lest
he
should
disturbe
the
sacrifice
,
or
discompose
the
ministery
before
Alexander
the
Great
,
concealed
his
pain
to
the
honour
of
patience
and
religion
.
But
the
Spartan
boy
who
suffered
the
little
fox
to
eat
his
bowels
rather
then
confesse
his
theft
when
he
was
in
danger
of
discovery
,
payed
the
price
of
a
bold
hypocrisie
;
that
is
,
the
dissimulation
reproveable
in
matter
of
manners
,
which
conceals
one
sin
to
make
way
for
another
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Lucian
notes
it
of
his
Philosophical
hypocrites
,
dissemblers
in
matter
of
deportment
and
religion
,
they
seem
severe
abroad
,
but
they
enter
into
the
vaults
of
harlots
,
and
are
not
ashamed
to
see
a
naked
sin
in
the
midst
of
its
uglinesse
,
and
undressed
circumstances
.
A
mighty
wrastler
,
that
had
won
a
crown
at
Olympus
,
for
contending
prosperously
,
was
observed
to
turn
his
head
and
go
forward
,
with
his
face
upon
his
shoulder
,
to
behold
a
fair
woman
that
was
present
;
and
he
lost
the
glory
of
his
strength
,
when
he
became
so
weak
,
that
a
woman
could
turn
his
head
about
,
which
his
adversary
could
not
.
These
are
the
follies
and
weaknesses
of
man
and
dishonours
to
religion
,
when
a
man
shall
contend
nobly
and
do
handsomly
and
then
be
taken
in
a
base
or
a
dishonorable
action
;
and
mingle
venome
with
his
delicious
ointment
.
Quid
quod
olet
gravius
mistum
dia
pasmate
virus
.
Atque
duplex
animae
longius
exit
odor
.
When
Fescenia
perfumed
her
breath
that
she
might
not
smell
of
wine
,
she
condemned
the
crime
of
drunkennesse
:
but
grew
ridiculous
when
the
wine
broke
thorow
the
cloud
of
a
tender
perfume
and
the
breath
of
a
Lozenge
;
and
that
indeed
is
the
reward
of
an
hypocrite
;
his
laborious
arts
of
concealment
furnish
all
the
world
with
declamation
and
severity
against
the
crime
which
himself
condemnes
with
his
caution
:
But
when
his
own
sentence
too
is
prepared
against
the
day
of
his
discovery
.
Notas
ergo
nimis
fraudes
,
deprensaque
furta
Jam
tollas
,
&
sis
ebria
simpliciter
.
A
simple
drunkard
hath
but
one
fault
,
But
they
that
avoid
discovery
,
that
they
may
drink
on
without
shame
or
restraint
adde
hypocrisy
to
their
vitious
fulnesse
:
and
for
all
the
amazements
of
their
consequent
discovery
have
no
other
recompence
,
but
that
they
pleased
themselves
in
the
security
of
their
crime
,
and
their
undeserved
reputation
:
Sic
quae
nigrior
est
cadente
moro
;
Cerussata
sibi
placet
Lycoris
:
for
so
the
most
easy
and
deformed
woman
,
whose
girdle
no
foolish
young
man
will
unloose
,
because
shee
is
blacker
then
the
falling
mulbery
;
may
please
her self
under
a
skin
of
Cerusse
,
and
call
her self
fairer
then
Pharaohs
daughter
,
or
the
hinds
living
upon
the
snowy
mountaines
.
One
thing
more
there
is
to
be
added
as
an
instance
to
the
simplicity
of
religion
,
and
that
is
that
we
never
deny
our
religion
,
or
lie
concerning
our
faith
,
nor
tell
our
propositions
,
and
articles
deceitfully
,
nor
instruct
Novices
or
catechumens
with
fraud
,
but
that
when
we
teach
them
,
we
do
it
honestly
,
justly
,
and
severely
,
not
alwayes
to
speak
all
,
but
never
to
speak
otherwise
then
it
is
,
nor
to
hide
a
truth
from
them
,
whose
soules
are
concerned
in
it
,
that
it
be
known
,
nequè
enim
id
est
celare
cum
quid
reticias
,
sed
cum
quod
tuscias
,
id
ignorare
emolumenti
tui
causâ
velis
eos
,
quorum
inter
est
id
scire
:
So
Cicero
So
Cicero
.
lib.
3.
offic.
determins
the
case
of
prudence
and
simplicity
.
The
discovery
of
pious
frauds
,
and
the
disclaiming
of
false
but
profitable
and
rich
propositions
;
the
quitting
honours
,
fraudulently
gotten
,
and
unjustly
detained
;
the
reducing
every
man
to
the
perfect
understanding
of
his
own
religion
so
far
as
can
concern
his
duty
,
the
disallowing
false
miracles
,
legends
and
fabulous
stories
,
of
cosening
the
people
into
awfulnesse
,
fear
and
superstition
,
these
are
parts
of
Christian
simplicity
which
do
integrate
this
duty
:
for
religion
hath
strengths
enough
of
its
own
to
support
it self
;
it
needs
not
a
devil
for
its
advocate
;
it
is
the
breath
of
God
,
and
as
it
is
purer
then
the
beams
of
the
morning
,
so
it
is
stronger
then
a
tempest
,
or
the
combination
of
all
the
windes
though
united
by
the
prince
that
ruleth
in
the
aire
:
And
we
finde
that
the
Nicene
faith
prevailed
upon
all
the
world
though
some
Arian
Bishops
went
from
Ariminum
to
Nice
,
and
there
decreed
their
own
articles
,
and
called
it
,
the
faith
read
at
Nice
,
and
used
all
arts
and
all
violence
,
and
all
lying
,
and
all
diligence
to
discountenance
it
,
yet
it
could
not
be
,
it
was
the
truth
of
God
and
therefore
it
was
stronger
then
all
the
gates
of
hell
,
then
all
the
powers
of
darknesse
:
and
he
that
tells
a
lie
for
his
religion
or
goes
about
by
fraud
and
imposture
to
gain
proselytes
,
either
dares
not
trust
his
cause
or
dare
not
trust
God
.
True
religion
is
open
in
its
articles
,
honest
in
its
prosecutions
,
just
in
its
conduct
,
innocent
when
it
is
accused
,
ignorant
of
falsehood
,
sure
in
its
truth
,
simple
in
its
sayings
:
and
(
as
Julius
Capitolinus
said
of
the
Emperour
Verus
)
it
is
morum
simplicium
&
quae
adumbrare
nihil
possit
:
it
covers
indeed
a
multitude
of
sins
by
curing
them
,
and
obtaining
pardon
for
them
,
but
it
can
dissemble
nothing
of
it self
,
it
cannot
tell
or
do
a
lie
:
but
it
can
become
a
sacrifice
;
a
good
man
can
quit
his
life
but
never
his
integrity
.
That
s
the
first
duty
;
the
sum
of
which
is
that
which
Aquilius
said
concerning
fraud
and
craft
,
bona
sides
the
honesty
of
a
mans
faith
and
religion
is
destroyed
cum
aliud
simulatum
aliud
actum
sit
,
when
either
we
conceale
what
we
ought
to
publish
,
or
do
not
act
what
we
pretend
.
2.
Christian
simplicity
or
the
innocence
of
prudence
relates
to
laws
both
in
their
sanction
and
execution
;
that
they
be
decreed
with
equity
and
proportioned
to
the
capacity
and
profit
of
the
subjects
and
that
they
be
applied
to
practise
with
remissions
and
reasonable
interpretations
agreeable
to
the
sence
of
the
words
and
the
minde
of
the
lawgiver
;
but
laws
are
not
to
be
cosened
and
abused
by
contradictory
glosses
,
and
phantastick
elusions
as
knowing
that
if
the
majesty
and
sacrednesse
of
them
be
once
abused
and
subjected
to
contempt
and
unreasonable
and
easy
resolutions
,
their
girdle
is
unloosed
and
they
suffer
the
shame
of
prostitution
and
contempt
When
Saul
made
a
law
,
that
he
that
eat
before
night
should
die
,
the
people
perswaded
him
directly
to
rescind
it
,
in
the
case
of
Jonathan
,
because
it
was
unequal
and
unjust
that
he
who
had
wrought
their
deliverance
,
and
in
that
working
it
,
was
absent
from
the
promulgation
of
the
law
should
suffer
for
breaking
it
,
in
a
case
of
violent
necessity
and
of
which
he
heard
nothing
upon
so
faire
and
probable
a
cause
:
and
it
had
been
well
that
the
Persian
had
been
so
rescued
who
against
the
laws
of
his
country
killed
a
Lion
to
save
the
life
of
his
Prince
;
in
such
cases
it
is
fit
the
law
be
rescinded
and
dispensed
with
all
,
as
to
certain
particulars
,
so
it
be
done
ingenuously
with
competent
authority
,
in
great
necessity
,
and
without
partiality
:
But
that
which
I
intend
here
is
,
that
in
the
rescission
or
dispensation
of
the
law
the
processe
be
open
and
free
,
and
such
as
shall
preserve
the
law
and
its
sacrednesse
as
well
as
the
person
and
his
interest
.
The
laws
of
Sparta
forbad
any
man
to
be
twice
Admiral
,
but
when
their
affaires
required
it
,
they
made
Araeus
titular
and
Lysander
supravisor
of
him
,
and
Admiral
to
all
real
and
effective
purposes
;
this
wanted
ingenuity
and
laid
a
way
open
for
them
to
despise
the
law
which
was
made
patient
of
such
a
weak
evasion
;
The
Lacedemonian
Embassador
perswaded
Pericles
to
turn
the
tables
of
the
law
,
which
were
forbidden
to
be
removed
,
and
an
other
ordained
in
a
certain
case
that
the
laws
should
sleep
24.
hours
;
A
third
decreed
that
June
should
be
called
May
,
because
the
time
of
an
election
appointed
by
the
law
was
elapsed
;
these
arts
are
against
the
ingenuity
and
simplicitie
of
laws
,
and
lawgivers
;
and
teach
the
people
to
cheat
in
their
obedience
,
when
their
Judges
are
so
fraudulent
in
the
administration
of
their
laws
.
Every
law
should
be
made
plain
,
open
,
honest
,
&
significant
,
and
he
that
makes
a
decree
and
intricates
it
on
purpose
,
or
by
inconsideration
,
layes
a
snare
or
leaves
one
there
,
and
is
either
an
imprudent
person
,
and
therefore
unfit
to
govern
,
or
else
he
is
a
Tyrant
and
a
vultur
.
It
is
too
much
that
a
man
can
make
a
law
by
an
arbitrary
power
.
But
when
he
shall
also
leave
the
law
so
that
every
of
the
ministers
of
Justice
and
the
Judges
shall
have
power
to
rule
by
a
loose
,
by
an
arbitrary
▪
by
a
contradictory
interpretation
,
it
is
intolerable
.
They
that
rule
by
prudence
,
should
above
all
things
see
that
the
patrons
and
Advocates
of
innocence
should
be
harmlesse
and
without
an
evil
sting
.
3.
Christian
simplicity
relates
to
promises
and
acts
of
grace
and
favour
;
and
its
caution
is
,
that
all
promises
be
simple
,
ingenuous
,
agreeable
to
the
intention
of
the
promiser
,
truly
and
effectually
expressed
and
never
going
lesse
in
the
performance
,
then
in
the
promise
,
and
words
of
the
expression
:
concerning
which
the
cases
are
several
.
1.
First
all
promises
in
which
a
third
or
a
second
person
hath
no
interest
,
that
is
the
promises
of
kindnesse
and
civilities
,
are
tied
to
passe
into
performance
,
secundum
aequum
&
bonum
:
and
though
they
may
oblige
to
some
small
inconvenience
,
yet
never
to
a
great
one
:
and
I
will
visit
you
to
morrow
morning
,
because
I
promised
you
,
and
therefore
.
I
will
come
etiamsi
non
concoxero
,
although
I
have
not
slept
my
full
sleep
,
but
Si
febricitavero
if
I
be
in
a
feaver
or
have
reason
to
fear
one
,
I
am
disobliged
.
For
the
nature
of
such
promises
bears
upon
them
no
bigger
burthen
,
then
can
be
expounded
by
reasonable
civilities
and
the
common
expectation
of
kinde
,
and
the
ordinary
performances
of
just
men
,
who
do
excuse
and
are
excused
respectively
,
by
all
rules
of
reason
proportionably
to
such
small
entercourses
:
and
therefore
although
such
conditions
be
not
expressed
in
making
promises
,
yet
to
perform
or
rescind
them
by
such
laws
is
not
against
Christian
simplicity
.
2.
Promises
in
matters
of
justice
or
in
matters
of
grace
as
from
a
superiour
to
an
inferiour
must
be
so
singly
and
ingenuously
expressed
,
intended
and
performed
accordingly
,
that
no
condition
is
to
be
reserved
or
supposed
in
them
to
warrant
their
non-performance
,
but
impossibility
,
or
that
which
is
next
to
it
,
an
intolerable
inconvenience
;
in
which
cases
we
have
a
natural
liberty
to
commute
our
promises
,
but
so
that
we
pay
to
the
interested
person
a
good
,
at
least
equal
to
that
which
we
first
promised
.
And
to
this
purpose
it
may
be
added
that
it
is
not
against
Christian
simplicity
to
expresse
our
promises
in
such
words
which
we
know
the
interested
man
will
understand
to
other
purposes
then
I
intend
so
it
be
not
lesse
that
I
mean
,
then
that
he
hopes
for
.
When
our
Blessed
Saviour
told
his
disciples
,
that
they
should
sit
upon
twelve
thrones
,
they
presently
thought
they
had
his
bond
for
a
kingdom
,
and
dreamt
of
wealth
,
and
honour
,
power
and
a
splendid
court
;
and
Christ
knew
they
did
,
but
did
not
disintangle
his
promise
from
the
enfolded
and
intricate
sence
of
which
his
words
were
naturally
capable
;
but
he
performed
his
promise
,
to
better
purposes
,
then
they
hoped
for
;
they
were
presidents
in
the
conduct
of
souls
,
Princes
of
Gods
people
,
the
chief
in
sufferings
stood
neerest
to
the
crosse
,
had
an
elder
brothers
portion
in
the
Kingdom
of
grace
,
were
the
founders
of
Churches
,
and
dispensers
of
the
mysteries
of
the
kingdom
and
ministers
of
the
spirit
of
God
and
chanels
of
mighty
blessings
,
under
mediators
in
the
Priesthood
of
their
Lord
and
their
names
were
written
in
heaven
;
and
this
was
infinitely
better
,
then
to
groan
and
wake
under
a
head
pressed
with
a
golden
crown
and
pungent
cares
,
and
to
eat
alone
,
and
to
walk
in
a
croud
and
to
be
vexed
with
all
the
publick
and
many
of
the
private
evils
of
the
people
,
which
is
the
sum
Total
of
an
earthly
Kingdom
.
When
God
promised
to
the
obedient
that
they
should
live
long
in
the
land
,
which
he
would
give
them
,
he
meant
it
of
the
land
of
Canaan
,
but
yet
reserved
to
himself
the
liberty
of
taking
them
quickly
from
that
land
and
carrying
them
to
a
better
.
He
that
promises
to
lend
me
a
staffe
to
walk
withal
,
and
instead
of
that
gives
me
a
horse
to
carry
me
,
hath
not
broken
his
promise
,
nor
dealt
deceitfully
.
And
this
is
Gods
dealing
with
mankinde
;
he
promises
more
then
we
could
hope
for
;
and
when
he
hath
done
that
,
he
gives
us
more
then
he
hath
promised
.
God
hath
promised
to
give
to
them
that
fear
him
all
that
they
need
,
food
and
raiment
;
but
he
addes
out
of
the
treasures
of
his
mercy
;
variety
of
food
and
changes
of
raiment
;
some
to
get
strength
and
some
to
refresh
,
something
for
them
that
are
in
health
and
some
for
the
sick
.
And
though
that
skins
of
buls
and
stagges
and
foxes
and
bears
could
have
drawn
a
vail
thick
enough
to
hide
the
apertures
of
sin
and
natural
shame
and
to
defend
us
from
heat
and
cold
,
yet
when
he
addeth
the
fleeces
of
sheep
and
beavers
,
and
the
spoiles
of
silk
worms
,
he
hath
proclaimed
that
although
his
promises
are
the
bounds
of
our
certain
expectation
,
yet
they
are
not
the
limits
of
his
loving
kindnesse
;
and
if
he
does
more
then
he
hath
promised
,
no
man
can
complain
that
he
did
otherwise
,
and
did
greater
things
then
he
said
:
thus
God
does
,
but
therefore
so
also
must
we
;
imitating
that
example
,
and
transcribing
that
copy
of
divine
truth
,
alwayes
remembring
that
his
promises
are
yea
and
Amen
And
although
God
often
goes
more
,
yet
he
never
goes
lesse
;
and
therefore
we
must
never
go
from
our
promises
,
unlesse
we
be
thrust
from
thence
by
disability
,
or
let
go
by
leave
,
or
called
up
higher
by
a
greater
intendment
and
increase
of
kindnesse
:
And
therefore
when
Solyman
had
sworn
to
Ibrahim-Bassa
that
he
would
never
kill
him
so
long
as
he
were
alive
,
he
quitted
himself
but
ill
,
when
he
sent
an
Eunuch
to
cut
his
throat
when
he
slept
,
because
the
Priest
told
him
that
sleep
was
death
.
His
act
was
false
and
deceitful
as
his
great
prophet
.
But
in
this
part
of
simplicity
we
Christians
have
a
most
especiall
obligation
,
for
our
religion
being
ennobled
by
the
most
and
the
greatest
promises
,
and
our
faith
made
confident
by
the
veracity
of
our
Lord
,
and
his
word
made
certain
by
miracles
and
prophecies
,
and
voices
from
heaven
,
and
all
the
testimony
of
God
himself
,
and
that
truth
it self
is
bound
upon
us
by
the
efficacy
of
great
endearments
and
so
many
precepts
;
if
we
shall
suffer
the
faith
of
a
Christian
to
be
an
instrument
to
deceive
our
brother
,
and
that
he
must
either
be
incredulous
or
deceived
,
uncharitable
or
deluded
like
a
fool
,
we
dishonour
the
sacrednesse
of
the
institution
and
become
strangers
to
the
spirit
of
truth
,
and
to
the
eternall
word
of
God
.
Our
Blessed
Lord
would
not
have
his
disciples
to
swear
at
all
(
no
not
in
publick
Judicature
)
if
the
necessities
of
the
world
would
permit
him
to
be
obeyed
:
If
Christians
will
live
according
to
the
religion
,
the
word
of
a
Christian
were
sufficient
instrument
to
give
testimony
and
to
make
promises
,
to
secure
a
faith
,
and
upon
that
supposition
oathes
were
uselesse
,
and
therefore
forbidden
,
because
there
could
be
no
necessity
to
invoke
Gods
name
in
promises
or
affirmations
if
men
were
indeed
Christians
:
and
therefore
in
that
case
would
be
a
taking
it
in
vain
;
but
because
many
are
not
and
they
that
are
in
name
oftentimes
are
so
in
nothing
else
,
it
became
necessary
that
man
should
swear
in
judgment
and
in
publick
courts
;
but
consider
who
it
was
that
invented
and
made
the
necessitie
of
oaths
,
of
bonds
,
of
securities
,
of
statutes
,
extents
,
judgements
and
all
the
artifices
of
humane
diffidence
and
dishonesty
;
These
things
were
indeed
found
out
by
men
;
but
the
necessity
of
these
was
from
him
that
is
the
father
of
lies
,
from
him
that
hath
made
many
faire
promises
but
never
kept
any
.
or
if
he
did
,
it
was
to
do
a
bigger
mischief
,
to
cozen
the
more
:
for
so
does
the
Devil
:
He
promises
rich
harvests
and
blasts
the
corn
in
the
spring
,
he
tells
his
servants
they
shall
be
rich
,
and
fills
them
with
beggerly
qualities
,
makes
them
base
and
indigent
,
greedy
and
penurious
,
and
they
that
serve
him
intirely
,
as
witches
and
such
miserable
persons
never
can
be
rich
:
if
he
promises
health
,
then
men
grow
confident
and
intemperate
and
do
such
things
whereby
they
shall
die
the
sooner
,
and
die
longer
they
shall
die
eternally
.
He
deceives
men
in
their
trust
,
and
frustrates
their
hopes
,
and
eludes
their
expectations
;
and
his
promises
have
a
period
set
,
beyond
which
they
cannot
be
true
;
For
wicked
men
shall
enjoy
a
faire
fortune
but
till
their
appointed
time
,
and
then
it
ends
imperfect
and
most
accomplished
misery
:
and
therefore
even
in
this
performance
he
deceives
them
most
of
all
,
promising
and
performing
coloured
stones
,
and
glasse-gems
that
he
may
cozen
them
of
their
glorious
inheritance
.
All
fraudulent
breakers
of
promises
dresse
themselves
by
his
glasse
whose
best
imagery
,
is
deformity
and
lies
.
Sermon
.
XXIV
.
Of
Christian
Simplicity
.
Part
II.
4.
CHristian
simplicity
teaches
opennesse
,
and
ingenuity
in
Contracts
,
and
matters
of
buying
and
selling
,
covenants
,
associations
,
and
all
such
entercourses
,
which
suppose
an
equality
of
persons
as
to
the
matter
of
right
and
justice
in
the
stipulation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
the
old
Attick
law
:
and
nothing
is
more
contrary
to
Christian
religion
,
then
that
the
entercourses
of
justice
be
direct
snares
,
and
that
we
should
deal
with
men
,
as
men
deal
with
foxes
,
and
wolves
,
and
vermin
;
do
all
violence
,
and
when
that
cannot
be
,
use
all
craft
and
every
thing
whereby
they
can
be
made
miserable
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
are
men
in
the
world
who
love
to
smile
,
but
that
smile
is
more
dangerous
then
the
furrows
of
a
contracted
brow
,
or
a
storm
in
Adria
;
for
their
purpose
is
onely
to
deceive
;
they
easily
speak
what
they
never
mean
,
they
heap
up
many
arguments
to
perswade
that
to
others
,
which
themselves
beleeve
not
;
they
praise
that
vehemently
which
they
deride
in
their
hearts
,
they
declaim
against
a
thing
which
themselves
covet
,
they
beg
passionately
for
that
which
they
value
not
,
and
run
from
an
object
which
they
would
fain
have
to
follow
and
overtake
them
,
they
excuse
a
person
dexterously
,
where
the
man
is
beloved
,
and
watch
to
surprize
him
where
he
is
unguarded
;
they
praise
that
they
may
sell
,
and
disgrace
that
they
may
keep
.
And
these
hypocrisies
are
so
interwoven
and
imbroidered
with
their
whole
designe
;
that
some
nations
refuse
to
contract
till
their
arts
are
taken
off
by
the
society
of
banquets
,
and
the
good
natured
kidnesses
of
festivall
chalices
,
for
so
Tacitus
observes
concerning
the
old
Germans
,
[
De
asciscendis
principibus
de
pace
&
bello
in
conviviis
consultant
,
tanquam
nullo
magis
tempore
ad
simplices
cogitationes
pateat
animus
,
aut
ad
magnas
incalescat
:
as
if
then
they
were
more
simple
when
they
were
most
valiant
,
and
were
least
deceitfull
,
when
they
were
least
themselves
.
But
it
is
an
evil
condition
that
a
mans
honesty
shall
be
owing
to
his
wine
,
and
vertue
must
live
at
the
charge
and
will
of
a
vice
.
The
proper
band
of
societies
and
contracts
is
,
justice
and
necessities
,
religion
and
the
laws
;
the
measures
of
it
are
equitie
and
our selves
and
our
own
desires
in
the
dayes
of
our
need
,
natural
or
forced
;
But
the
instruments
of
the
exchange
and
conveyance
of
the
whole
entercourse
is
,
words
and
actions
,
as
they
are
expounded
by
custome
,
consent
,
or
the
understanding
of
the
interested
person
;
in
which
if
simplicitie
be
not
severely
preserved
,
it
is
impossible
that
humane
society
can
subsist
,
but
men
shall
be
forced
to
snatch
at
what
they
have
bought
,
and
take
securities
that
men
swear
truly
,
and
exact
an
oath
,
that
such
is
the
meaning
of
the
word
,
and
no
man
shall
think
himself
secure
,
but
shall
fear
he
is
robbed
if
he
has
not
possession
first
;
and
it
shall
be
disputed
who
shall
trust
the
other
,
and
neither
of
them
shall
have
cause
to
be
confident
upon
bands
or
oaths
,
or
witnesses
,
or
promises
,
or
all
the
honour
of
men
,
or
all
the
ingagements
of
religion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Cyrus
in
Xenophon
,
A
man
though
he
Lib.
8.
in●●it
.
desires
it
,
yet
cannot
be
confident
of
the
man
that
pretends
truth
yet
tells
a
lye
and
is
deprehended
to
have
made
use
of
the
sacred
name
of
friendship
or
religion
,
honesty
or
reputation
to
deceive
his
brother
.
But
because
a
man
may
be
deceived
by
deeds
and
open
actions
as
well
as
words
;
therefore
it
concerns
their
duty
,
that
no
man
by
an
action
on
purpose
done
to
make
his
brother
believe
a
lie
abuse
his
persuasion
and
his
interest
,
When
Pythius
the
Sicilian
had
a
minde
to
sell
his
garden
to
Cannius
he
invited
him
thither
,
and
caused
fishermen
(
as
if
by
custom
)
to
fish
in
the
chanell
by
which
the
gardens
stood
,
and
they
threw
a
great
store
of
fish
into
their
arbours
,
and
made
Cannius
believe
it
was
so
every
day
,
and
the
man
grew
greedy
of
that
place
of
pleasure
,
and
gave
Pythius
a
double
price
,
and
the
next
day
perceived
himself
abused
.
Actions
of
pretence
and
simulation
are
like
snares
laid
,
into
which
the
beasts
fall
though
you
pursue
them
not
,
but
walk
in
the
inquiry
for
their
necessary
provisions
;
and
if
a
man
fall
into
a
snare
that
you
have
laid
,
it
is
no
excuse
to
say
you
did
not
tempt
him
thither
:
to
lay
a
snare
is
against
the
ingenuity
of
a
good
man
and
a
Christian
,
and
from
thence
he
ought
to
be
drawn
,
and
therefore
it
is
not
fit
we
should
place
a
danger
which
our selves
are
therefore
bound
to
hinder
,
because
from
thence
we
are
obliged
to
rescue
him
.
Vir
bonus
est
,
qui
prodest
quibus
potest
,
nocet
nemini
,
when
we
do
all
the
good
we
can
,
and
do
an
evil
to
no
man
,
then
onely
we
are
accounted
good
men
.
But
this
pretence
of
an
action
signifying
otherwise
then
it
looks
for
,
is
onely
forbidden
in
matter
of
contract
,
and
the
material
interest
of
a
second
person
.
But
when
actions
are
of
a
double
signification
,
or
when
a
man
is
not
abused
or
defeated
of
his
right
by
an
uncertain
signe
,
it
is
lawfull
to
do
a
thing
to
other
purposes
then
is
commonly
understood
.
Flight
is
a
signe
of
fear
;
but
it
is
lawfull
to
fly
when
a
man
fears
not
.
Circumoision
was
the
seal
of
the
Jewish
religion
,
and
yet
Saint
Paul
circumcised
Timothy
though
he
intended
he
should
live
like
the
Centile
Christians
,
and
not
as
do
the
Jews
.
Put
because
that
rite
did
signifie
more
things
beside
that
one
,
he
onely
did
it
to
represent
that
he
was
no
enemy
of
Moses
law
,
but
would
use
it
when
there
was
just
reason
,
which
was
one
part
of
the
things
which
the
using
of
circumcision
could
signifie
:
So
our
blessed
Saviour
pretended
that
he
would
passe
forth
beyond
Emaus
,
out
if
he
intended
not
to
do
it
,
yet
he
did
no
injury
to
the
two
disciples
,
for
whose
good
it
was
that
he
intended
to
make
this
offer
:
and
neither
did
he
prevaricate
the
strictnesse
of
simplicity
and
sincerity
,
because
they
were
persons
with
whom
he
had
made
no
contracts
,
to
whom
he
had
passed
no
obligation
,
and
in
the
nature
of
the
thing
it
is
proper
and
natural
,
by
an
offer
to
give
an
occasion
to
another
to
do
a
good
action
;
and
in
case
it
succeeds
not
,
then
to
do
what
we
intended
not
,
and
so
the
offer
was
conditional
.
But
in
all
cases
of
bargaining
,
although
the
actions
of
themselves
may
receive
naturally
another
sense
,
yet
I
am
bound
to
follow
that
signification
which
may
not
abuse
my
brother
,
or
pollute
my
own
honesty
,
or
snatch
,
or
rifle
his
interest
:
Because
it
can
be
no
ingredient
into
the
commutation
,
if
I
exchange
a
thing
which
he
understands
not
,
and
is
by
errour
lead
into
this
mistake
,
and
I
hold
forth
the
fire
,
and
delude
him
,
and
amuse
his
eye
:
for
by
me
he
is
made
worse
.
But
secondly
,
as
our
actions
must
be
of
a
sincere
and
determinate
signification
in
contracts
,
so
must
our
words
:
in
which
the
rule
of
the
old
Roman
honesty
was
this
:
Uterque
si
ad
eloquendum
venerit
non
plus
quam
semel
eloquetur
;
Every
one
that
speaks
is
to
speak
but
once
;
that
is
,
but
one
thing
;
because
commonly
that
is
truth
;
truth
being
but
one
;
but
errour
and
falsehood
infinitely
various
and
changeable
;
and
we
shall
seldom
see
a
man
so
stiffned
with
impiety
,
as
to
speak
little
and
seldome
,
and
pertinaciously
adhere
to
a
single
sense
,
and
yet
that
at
first
,
and
all
the
way
after
shall
be
a
lie
.
Men
use
to
go
about
,
when
they
tell
a
lie
,
and
devise
circumstances
,
and
stand
off
at
distance
,
and
cast
a
cloud
of
words
,
and
intricate
the
whole
affair
,
and
cozen
themselves
first
,
and
then
cozen
their
brother
,
while
they
have
minced
the
case
of
conscience
into
little
particles
,
and
swallowed
the
lie
by
crumbs
,
so
that
no
one
passage
of
it
should
rush
against
the
conscience
,
nor
do
hurt
,
until
it
is
all
got
into
the
belly
,
and
unites
in
the
effect
;
for
by
that
time
,
two
men
are
abused
,
the
Merchant
in
his
soul
,
and
the
Contractor
in
his
interest
;
and
this
is
the
certain
effect
of
much
talking
and
little
honesty
:
but
he
that
means
honestly
,
must
speak
but
once
,
that
is
,
one
truth
,
and
hath
leave
to
vary
within
the
degrees
of
just
prices
,
and
fair
conditions
,
which
because
they
have
a
latitude
may
be
enlarged
,
or
restrained
according
as
the
Merchant
please
,
save
onely
he
must
never
prevaricate
the
measures
of
equity
,
and
the
proportions
of
reputation
,
and
the
publike
.
But
in
all
the
parts
of
this
traffick
let
our
words
be
the
significations
of
our
thoughts
,
and
our
thoughts
designe
nothing
,
but
the
advantages
of
a
permitted
exchange
.
In
this
case
,
the
severity
is
so
great
,
so
exact
,
and
so
without
variety
of
case
,
that
it
is
not
lawfull
for
a
man
to
tell
a
truth
,
with
a
collateral
designe
to
cozen
and
abuse
;
and
therefore
at
no
hand
can
it
be
permitted
to
lie
or
equivocate
,
to
speak
craftily
,
or
to
deceive
by
smoothnesse
,
or
intricacy
,
or
long
discourses
.
But
this
precept
of
simplicity
in
matter
of
contract
hath
one
step
of
severity
beyond
this
:
In
matter
of
contract
it
is
not
lawfull
so
much
as
to
conceal
the
secret
and
undiscernable
faults
of
the
merchandize
;
but
we
must
acknowledge
them
,
or
else
affix
prices
made
diminute
and
lessened
to
such
proportions
and
abatements
as
that
fault
should
make
.
Caveat
emptor
is
a
good
caution
for
him
that
buyes
,
and
it
secures
the
seller
in
publike
Judicature
,
but
not
in
court
of
conscience
;
and
the
old
lawes
of
the
Romans
were
as
nice
in
this
affair
,
as
the
conscience
of
a
Christian.
Titus
Claudius
Centimalus
was
commanded
by
the
Augures
to
pull
down
his
house
in
the
Coelian
mountain
,
because
it
hindred
their
observation
of
the
flight
of
birds
;
he
exposes
his
house
to
sale
,
Publius
Calpurnius
buyes
it
,
and
is
forced
to
pluck
it
down
;
But
complaining
to
the
Judges
had
remedy
,
because
Claudius
did
not
tell
him
the
true
state
of
the
inconvenience
.
He
that
sels
a
house
infected
with
the
plague
,
or
haunted
with
evil
spirits
,
sels
that
which
is
not
worth
such
a
price
which
it
might
be
put
to
if
it
were
in
health
and
peace
:
and
therefore
cannot
demand
it
but
openly
and
upon
publication
of
the
evil
.
To
which
also
this
is
to
be
added
,
that
in
some
great
faults
and
such
as
have
danger
,
(
as
in
the
cases
now
specified
)
no
diminution
of
the
price
is
sufficient
to
make
the
Merchant
just
and
sincere
,
unlesse
he
tels
the
appendant
mischief
;
because
to
some
persons
in
many
cases
,
and
to
all
persons
in
some
cases
,
it
is
not
at
all
valuable
,
and
they
would
not
possesse
it
if
they
might
for
nothing
.
Marcus
Gratidianus
bought
a
house
of
Sergius
Orata
,
which
himself
had
sold
before
;
But
because
Sergius
did
not
declare
the
appendant
vassalage
and
service
,
he
was
recompenced
by
the
Judges
;
for
although
it
was
certain
that
Gratidianus
knew
it
,
because
it
had
been
his
own
,
yet
Oportuit
ex
bonâ
fide
denunciari
said
the
law
;
it
concerned
the
ingenuity
of
a
good
man
to
have
spoken
it
openly
.
In
all
cases
it
must
be
confessed
in
the
price
,
or
in
the
words
;
But
when
the
evil
may
be
personal
,
and
more
then
matter
of
interest
and
money
,
it
ought
to
be
confessed
,
and
then
the
goods
prescribed
,
lest
by
my
act
I
do
my
neighbour
injury
,
and
I
receive
profit
by
his
dammage
.
Certain
it
is
,
that
ingenuity
is
the
sweetest
and
easiest
way
,
there
is
no
difficulty
or
cases
of
conscience
in
that
,
and
it
can
have
no
objection
in
it
but
that
possibly
sometimes
we
lose
a
little
advantage
,
which
it
may
be
we
may
lawfully
acquire
,
but
still
we
secure
a
quiet
conscience
:
and
if
the
merchandise
be
not
worth
so
much
to
me
,
then
neither
is
it
to
him
;
if
it
be
to
him
,
it
is
also
to
me
;
and
therefore
I
have
no
losse
,
no
hurt
to
keep
it
if
it
be
refused
:
but
he
that
secures
his
own
profit
,
and
regards
not
the
interest
of
another
,
is
more
greedy
of
a
full
purse
then
of
a
holy
conscience
,
and
prefers
gain
before
justice
,
and
the
wealth
of
his
private
,
before
the
necessity
of
publike
society
and
commerce
,
being
a
son
of
earth
whose
centre
is
it
self
,
without
relation
to
heaven
that
moves
upon
anothers
point
,
and
produces
flowers
,
for
others
,
and
sends
influence
upon
all
the
world
,
and
receives
nothing
in
return
,
but
a
cloud
of
perfume
,
or
the
smell
of
a
fat
sacrifice
.
God
sent
justice
into
the
world
,
that
all
conditions
in
their
several
proportions
should
be
equall
;
and
he
that
receives
a
good
,
should
pay
one
,
and
he
whom
I
serve
is
obliged
to
feed
and
to
defend
me
in
the
same
proportions
as
I
serve
;
and
justice
is
a
relative
terme
,
and
supposes
two
persons
obliged
,
and
though
fortunes
are
unequal
,
and
estates
are
in
majority
and
subordination
,
and
men
are
wise
or
foolish
,
honoured
or
despised
;
yet
in
the
entercourses
of
justice
God
hath
made
that
there
is
no
difference
,
and
therefore
it
was
esteemed
ignoble
to
dismisse
a
servant
when
corn
was
dear
,
in
dangers
of
shipwrack
to
throw
out
an
unprofitable
boy
and
keep
a
fair
horse
;
or
for
a
wise
man
to
snatch
a
plank
from
a
drowning
fool
,
or
if
the
Master
of
the
ship
should
challenge
the
board
upon
which
his
passenger
swims
for
his
life
,
or
to
obtrude
false
moneys
upon
others
,
which
we
first
took
for
true
,
but
at
last
discovered
to
be
false
;
or
not
to
discover
the
gold
which
the
merchant
sold
for
alchimy
:
The
reason
of
all
these
is
,
because
the
collateral
advantages
are
not
at
all
to
be
considered
in
matter
of
rights
;
and
though
I
am
dearest
to
my self
,
as
my
neighbour
is
to
himself
,
yet
it
is
necessary
that
I
permit
him
to
his
own
advantages
,
as
I
desire
to
be
permitted
to
mine
.
Now
therefore
simplicity
and
ingenuity
in
all
contracts
is
perfectly
and
exactly
necessary
,
because
its
contrary
destroys
that
equality
which
justice
hath
placed
in
the
affaires
of
men
,
and
makes
all
things
private
,
and
makes
a
man
dearer
to
himself
,
and
to
be
preferred
before
Kings
,
and
republicks
,
and
Churches
;
it
destroyes
society
,
and
it
makes
multitudes
of
men
to
be
but
like
heards
of
beasts
,
without
proper
instruments
of
exchange
,
and
securities
of
possession
,
without
faith
and
without
propriety
concerning
all
which
there
is
no
other
account
to
be
given
,
but
that
the
rewards
of
craft
are
but
a
little
money
and
a
great
deal
of
dishonour
and
much
suspicion
:
and
proportionable
scorn
;
watches
and
guards
,
spies
and
jealousies
are
his
portion
;
But
the
crown
of
justice
is
a
fair
life
and
a
clear
reputation
,
&
an
inheritance
there
where
justice
dwells
since
she
left
the
earth
,
even
in
the
kingdome
of
the
just
,
who
shall
call
us
to
judgement
for
every
word
,
and
render
to
every
man
according
to
his
works
:
and
what
is
the
hope
of
the
hypocrite
though
he
hath
gained
when
the
Lord
taketh
away
his
soul
,
Tollendum
esse
ex
rebus
contrahendis
omne
mendacium
.
That
's
the
sum
of
this
rule
:
no
falshod
or
deceit
is
to
be
endured
in
any
Cicero
.
contract
.
5.
Christian
simplicity
hath
also
its
necessity
and
passes
obligation
upon
us
towards
enemies
in
questions
of
law
or
war
.
Plutarch
commends
Lysander
and
Philopaemen
for
their
craft
and
subtilty
in
war
,
but
commends
it
not
as
an
ornament
to
their
manners
,
but
that
which
had
influence
into
prosperous
events
;
just
as
Ammianus
affirms
,
nullo
discrimine
virtutis
ac
doli
prosperos
omnes
laudari
debere
bellorum
eventus
:
whatsoever
in
war
is
prosperous
,
men
use
to
commend
:
But
he
that
is
a
good
souldier
is
not
alwayes
a
good
man
.
Callicratidas
was
a
good
man
and
followed
the
old
way
of
downright
hostility
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
But
Lysander
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
crafty
man
,
full
of
plots
but
not
noble
in
the
conduct
of
his
armes
.
I
remember
Euripides
brings
in
Achilles
commending
the
ingenuity
of
his
breeding
and
the
simplicity
and
noblenesse
of
his
own
heart
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
good
old
man
Chiron
was
my
Tutor
,
and
he
taught
me
to
use
simplicity
and
honesty
in
all
my
manners
.
It
was
well
and
noble
;
But
yet
some
wise
men
do
not
condemn
all
souldiers
that
use
to
get
victories
by
deceit
:
Saint
Austin
allows
it
to
be
lawful
;
and
Saint
Chrysostome
Quae.
10.
super
Joshuam
lib.
1.
de
sacerdotio
.
commends
it
.
These
Good
men
supposed
that
a
crafty
victory
was
better
then
a
bloody
war
;
and
certainly
so
it
is
,
if
the
power
gotten
by
craft
be
not
exercised
in
blood
:
But
this
businesse
(
as
to
the
case
of
conscience
)
will
quickly
be
determined
.
Enemies
are
no
persons
bound
by
contract
and
society
,
and
therefore
are
not
obliged
to
open
hostilities
and
ingenuous
prosecutions
of
the
war
;
and
if
it
be
lawful
to
take
by
violence
,
it
is
not
unjust
to
take
the
same
thing
by
craft
.
But
this
is
so
to
be
understood
,
that
where
there
is
an
obligation
either
by
the
law
of
nations
or
by
special
contracts
,
No
man
dare
to
violate
his
faith
or
honour
,
but
in
these
things
deal
with
an
ingenuity
equal
to
the
truth
of
peacefull
promises
,
and
acts
of
favour
and
endearment
to
our
relatives
.
Josephus
tells
of
the
sons
of
Herod
,
that
in
their
enmities
with
their
Vncle
Pherora
and
Salome
they
had
disagreeing
manners
of
prosecution
,
as
they
had
disagreeing
hearts
;
some
railed
openly
,
and
thought
their
enmity
the
more
honest
,
because
it
was
not
concealed
,
but
by
their
ignorance
and
rude
,
untutor'd
malice
lay
open
to
the
close
designes
of
the
elder
brood
of
foxes
.
In
this
because
it
Hist
l.
16.
cap.
6
was
a
particular
and
private
quarrel
,
there
is
no
rule
of
conscience
but
that
it
be
wholly
laid
aside
,
and
appeased
with
charity
;
for
the
opennesse
of
the
quarrel
was
but
the
rage
and
indiscretion
of
the
malice
:
and
the
close
designe
was
but
the
craft
and
advantage
of
the
malice
:
But
in
just
wars
on
that
side
where
a
competent
authority
and
a
just
cause
warrants
the
arms
and
turns
the
active
opposition
into
the
excuse
and
licence
of
defence
,
there
is
no
restraint
upon
the
actions
and
words
of
men
in
the
matter
of
sincerity
,
but
that
the
laws
of
nations
be
strictly
pursued
and
all
parties
;
promises
,
and
contracts
observed
religiously
&
by
the
proportion
of
a
private
&
Christian
ingenuity
.
We
finde
it
by
wise
and
good
men
mentioned
with
honour
,
that
the
Romans
threw
bread
from
the
besieged
Capitol
into
the
stations
of
the
Gauls
,
that
they
might
think
them
full
of
corn
:
and
that
Agesilaus
discouraged
the
enemies
by
causing
his
own
men
to
wear
crowns
in
token
of
a
Navall
victory
gotten
by
Pisander
who
yet
was
at
that
time
destroyed
by
Conon
,
and
that
Flaccus
said
the
city
was
taken
by
Emilius
,
or
that
Joshua
dissembled
a
flight
at
Ai
,
and
the
Consul
Quinctius
told
aloud
that
the
left
wing
of
the
enemies
was
fled
,
and
that
made
the
right
wing
fly
;
or
that
Valerius
Levinus
bragged
prudently
that
he
had
killed
Pyrrhus
,
and
that
others
use
the
ensigns
of
enemies
colours
and
garments
,
concerning
which
sort
of
actions
and
words
Agesilaus
,
in
Plutarch
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
just
and
pleasant
,
profitable
and
glorious
,
but
to
call
a
parley
and
fall
in
upon
the
men
that
treat
;
to
swear
a
peace
and
watch
advantage
;
to
entertain
Heralds
and
then
to
torment
them
,
to
get
from
them
notices
of
their
party
;
these
are
such
which
are
dishonorable
and
unjust
,
condemned
by
the
laws
of
nations
and
essential
justice
,
&
by
all
the
world
and
the
Hungarian
army
was
destroyed
by
a
divine
judgement
at
the
prayer
&
appeal
of
the
Mahumetan
enemy
,
for
their
violating
their
faith
and
honour
and
prophaning
the
name
of
Christ
by
using
it
in
a
solemn
oath
to
deceive
their
enemies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
to
dispise
God
when
men
first
sware
by
him
,
and
then
violate
their
oathes
or
leagues
,
their
treaties
or
promises
.
In
other
cases
liberty
hath
been
taken
by
all
men
and
it
is
reproved
by
no
man
,
since
the
first
simplicity
of
fighting
&
down
right
blows
did
cease
by
the
better
instructed
people
of
the
world
:
which
was
as
is
usually
computed
,
about
the
end
of
the
second
Carthaginian
war
;
since
that
time
,
some
few
persons
have
been
found
so
noble
as
to
scorn
to
steal
a
victory
,
but
had
rather
have
the
glory
of
a
sharp
sword
,
then
of
a
sharp
wit
;
But
their
fighting
gallantry
is
extrinsecal
to
the
Question
of
lawful
or
unlawful
6.
Thus
we
see
how
far
the
laws
of
ingenuity
and
Christian
simplicity
have
put
fetters
upon
our
words
and
actions
and
directed
them
in
the
paths
of
truth
and
noblenesse
,
and
the
first
degrees
of
permission
of
simulation
is
in
the
arts
of
war
,
and
the
cases
of
just
hostility
.
But
here
it
is
usually
inquired
whether
it
be
lawful
to
tell
a
lie
,
or
dissemble
to
save
a
good
mans
life
,
or
to
do
him
a
great
benefit
?
a
Question
which
Saint
Austine
was
much
troubled
withal
affirming
it
to
be
of
the
greatest
difficulty
:
for
he
saw
generally
all
the
Doctors
before
his
time
allowed
it
;
and
of
all
the
fathers
no
man
is
noted
to
have
reproved
it
but
Saint
Austin
alone
,
and
he
also
(
as
his
manner
is
)
with
some
variety
:
those
which
followed
him
are
to
be
accounted
upon
his
score
:
and
it
relies
upon
such
precedents
which
are
not
lightly
to
be
disallowed
;
for
so
Abraham
and
Isaac
told
a
lie
in
the
case
of
their
own
danger
to
Abimelech
;
so
did
the
Israelitish
midwives
to
Pharaoh
and
Rachab
concerning
the
spies
,
and
David
to
the
King
of
Gath
,
and
the
prophet
that
anointed
Saul
,
and
Elisha
to
Hazael
,
and
Solomon
in
the
sentence
of
the
stolen
childe
;
concerning
which
Irenaeus
hath
given
us
a
rule
that
those
whose
actions
the
Scripture
hath
remarked
,
&
yet
not
chastised
or
censured
,
we
are
not
without
great
reason
and
certain
rule
to
condemn
:
but
whether
his
rule
can
extend
to
this
case
is
now
to
be
enquired
.
1.
It
is
certain
that
children
may
be
cozned
into
goodnesse
,
and
sick
men
to
health
,
and
passengers
in
a
storm
into
fafety
;
and
the
reason
of
these
is
,
because
not
onely
the
end
is
fair
and
charitable
and
just
,
but
the
means
are
such
which
do
no
injury
to
the
persons
which
are
to
receive
benefit
:
Because
these
are
persons
who
are
either
naturally
or
accidentally
ignorant
and
incompetent
judges
of
affaires
:
and
if
they
be
also
wilful
as
such
persons
most
commonly
are
,
there
is
in
art
and
nature
left
no
wayes
to
deal
with
them
but
with
innocent
,
charitable
,
and
artificial
deceptions
;
they
are
not
capable
of
reason
and
solid
discourses
,
and
therefore
either
must
be
exposed
to
all
harms
like
Lions
whelps
when
their
nurse
and
sire
are
taken
in
a
toile
,
or
else
be
provided
for
in
wages
proportionable
to
their
capacitie
.
2.
Sinners
may
not
be
treated
with
the
liberty
we
take
to
children
and
sick
persons
,
because
they
must
serve
God
with
choice
and
election
;
and
therefore
although
a
sick
man
may
be
cozened
into
his
health
,
yet
a
man
must
not
be
cozened
into
his
duty
,
which
is
no
duty
at
all
or
pleasing
to
God
,
unlesse
it
be
voluntary
and
chosen
:
and
therefore
they
are
to
be
treated
with
arguments
proper
to
move
their
wills
by
the
instrument
of
understanding
specially
,
being
persons
of
perfect
faculties
and
apt
to
be
moved
by
the
wayes
of
health
and
of
a
man
.
It
is
an
argument
of
infirmity
that
in
some
cases
it
is
necessary
to
make
pretences
;
but
those
pretences
are
not
made
legitimate
,
unlesse
it
be
the
infirmity
of
the
interested
man
with
whom
we
do
comply
.
My
infirmity
can
not
make
it
lawful
to
make
colours
and
images
of
things
:
But
the
infirmity
of
him
with
whom
I
deal
,
may
be
such
,
that
he
can
be
defended
or
instructed
no
other
way
:
But
sinners
that
offend
God
by
choice
must
have
their
choice
corrected
,
and
their
understandings
instructed
or
else
their
evill
is
not
cured
nor
their
state
amended
.
2.
For
it
is
here
very
observable
,
that
in
entercourses
of
this
nature
we
are
to
regard
a
double
duty
;
the
matter
of
justice
,
and
the
rights
of
charity
:
that
is
,
that
good
be
done
by
lawful
instruments
;
for
it
is
certain
it
is
not
lawful
to
abuse
a
mans
understanding
,
with
a
purpose
to
gain
him
6.
d.
it
is
not
fit
to
do
evil
for
a
good
end
,
or
to
abuse
one
man
to
preserve
or
do
advantage
to
another
:
and
therefore
it
is
not
sufficient
that
I
intend
to
do
good
to
my
neighbour
;
for
I
may
not
therefore
tell
a
lie
and
abuse
his
credulity
;
because
his
understanding
hath
a
right
as
certain
as
his
will
hath
,
or
as
his
money
;
and
his
right
to
truth
is
no
more
to
be
cozened
and
defrauded
,
then
his
right
unto
his
money
;
and
therefore
such
artificial
entercourses
are
no
wayes
to
be
permitted
,
but
to
such
persons
over
whose
understandings
we
have
power
and
authority
.
Plato
said
it
was
lawful
for
Kings
and
Governours
to
dissemble
,
because
there
is
great
necessity
for
them
so
to
do
:
but
it
was
but
crudely
said
,
so
nakedly
to
deliver
the
doctrine
for
in
such
things
which
the
people
cannot
understand
and
yet
ought
to
obey
,
there
is
a
liberty
to
use
them
as
we
use
children
,
who
are
of
no
other
condition
or
capacities
then
children
;
but
in
all
things
where
they
can
and
ought
to
choose
,
because
their
understanding
is
onely
a
servant
to
God
,
no
man
hath
power
to
abuse
their
credulity
and
reason
,
to
preserve
their
estates
,
and
peace
.
But
because
Children
and
mad
people
and
diseased
,
are
such
whose
underdandings
are
in
minority
and
under
Tuition
,
they
are
to
be
governed
by
their
proper
instruments
and
proportions
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
said
Proclus
,
a
good
turn
is
to
be
preferred
before
a
true
saying
,
it
is
onely
true
to
such
persons
who
cannot
value
truth
,
and
prefer
an
intellectual
before
a
material
interest
.
It
is
better
for
children
to
have
warm
clothes
then
a
true
proposition
,
and
therefore
in
all
senses
they
and
their
like
may
be
so
treated
:
But
other
persons
who
have
distinct
capacities
have
an
injury
done
them
by
being
abused
into
advantages
;
and
although
those
advantages
make
them
recompence
,
yet
he
that
is
tied
to
make
a
man
recompence
,
hath
done
him
injury
and
committed
a
sin
,
by
which
he
was
obliged
to
restitution
;
&
therefore
the
man
ought
not
to
be
cozened
for
his
own
good
4.
And
now
upon
the
grounds
of
this
discourse
,
we
may
more
easily
determine
concerning
saving
the
life
of
a
man
by
telling
a
lie
in
judgement
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
said
Pericles
of
Athens
when
his
friend
desired
him
to
swear
on
his
side
;
I
will
assist
my
friend
so
far
as
I
may
not
dishonour
God
,
and
to
lie
in
judgment
is
directly
against
the
being
of
government
,
the
honour
of
Tribunals
and
the
commandement
of
God
,
and
therefore
by
no
accident
can
be
hallowed
;
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Aristotle
said
of
a
lie
,
it
is
a
thing
evil
in
it self
,
that
is
,
it
is
evil
in
the
whole
kinde
,
ever
since
it
came
to
be
forbidden
by
God
:
and
therefore
all
those
instances
of
crafty
and
delusive
answers
which
are
recorded
in
scripture
were
extrajudicial
and
had
not
this
load
upon
them
to
be
a
deceiving
of
authority
in
those
things
where
they
had
right
to
command
or
inquire
,
&
either
were
before
or
besides
the
commandment
,
not
at
all
against
it
:
and
since
the
law
of
Moses
forbad
lying
in
judgement
onely
,
by
that
law
we
are
to
judge
of
those
actions
in
the
old
testament
which
were
committed
after
its
publication
:
and
because
in
the
sermons
of
the
prophets
and
especially
in
the
new
testament
Christ
hath
superadded
or
enlarged
the
law
of
ingenuity
&
hearty
simplicity
,
we
are
to
leave
the
old
scripture
precedents
upon
the
ground
of
their
own
permissions
,
and
finish
our
duty
by
the
rules
of
our
religion
:
which
hath
so
restrained
our
words
,
that
they
must
alwayes
be
just
and
alwayes
charitable
,
and
there
is
no
leave
given
to
prevaricate
but
to
such
persons
where
there
can
be
no
obligation
,
persons
that
have
no
right
,
such
with
whom
no
contract
can
be
made
;
such
as
children
and
fools
and
infirm
persons
,
whose
faculties
are
hindred
or
depraved
.
I
remember
that
Secundus
extremely
commends
Arria
for
deluding
her
husbands
fears
concerning
the
death
of
his
beloved
boy
,
and
wiped
her
eyes
and
came
in
confidently
and
sate
by
her
husbands
bed-side
,
and
when
she
could
no
longer
forbear
to
weep
,
her
husbands
sicknesse
was
excuse
enough
to
legitimate
that
sorrow
,
or
else
she
could
retire
;
but
so
long
she
forbore
to
confess
the
boy's
death
til
Caecinna
Paetus
had
so
far
recovered
that
he
could
go
forth
to
see
the
boy
and
need
not
fear
with
sorrow
to
returne
to
his
disease
.
It
was
indeed
a
great
kindnesse
and
a
rare
prudence
as
their
affaires
and
laws
were
ordered
;
but
we
have
better
means
to
cure
our
sick
;
our
religion
can
charme
the
passion
and
enable
the
spirit
to
entertain
and
master
a
sorrow
;
and
when
we
have
such
rare
supplies
out
of
the
store-houses
of
reason
and
religion
we
have
lesse
reason
to
use
these
arts
and
little
deviees
,
which
are
arguments
of
an
infirmity
as
great
as
is
the
charity
:
and
therefore
we
are
to
keep
our selves
strictly
to
the
foregoing
measures
;
Let
every
man
speak
the
truth
to
his
neighbour
,
putting
away
lying
,
for
we
are
members
one
of
another
:
and
be
as
harmlesse
as
doves
saith
our
blessed
Saviour
Ephes.
4.
25.
in
my
text
:
which
contain
the
whole
duty
concerning
the
matter
of
truth
and
sincerity
;
in
both
which
places
truth
and
simplicity
are
founded
upon
justice
and
charity
:
and
therefore
wherever
a
lie
is
in
any
sense
against
justice
,
and
wrongs
any
thing
of
a
man
,
his
judgement
and
his
reason
,
his
right
or
his
liberty
,
it
is
expresly
forbidden
in
the
Christian
religion
:
what
cases
we
can
truly
suppose
to
be
besides
these
,
the
law
forbids
not
and
therefore
it
is
lawful
to
say
that
to
my self
which
I
believe
not
,
for
what
innocent
purpose
I
please
and
to
all
those
over
whose
understanding
I
have
or
ought
to
have
right
.
These
cases
are
intricate
enough
,
and
therefore
I
shall
return
plainly
to
presse
the
doctrine
of
simplicity
which
ought
to
be
so
sacred
that
a
man
ought
to
do
nothing
indirectly
which
it
is
not
lawful
to
own
;
to
receive
no
advantage
by
the
sin
of
another
,
which
I
should
account
dishonest
if
the
action
were
my
own
;
for
whatsoever
disputes
may
be
concerning
the
lawfulnesse
of
pretending
craftily
in
some
rare
and
contingent
cases
,
yet
it
is
on
all
hands
condemned
that
my
craft
should
do
injury
to
my
brother
.
I
remember
that
when
some
greedy
and
indigent
people
forged
a
will
of
Lucius
Minutius
Basilius
and
joyned
M.
Crassus
,
and
Q.
Hortensius
in
the
inheritance
that
their
power
for
their
own
interest
might
secure
the
others
share
,
they
suspecting
the
thing
to
be
a
forgery
,
yet
being
not
principals
and
actors
in
the
contrivance
alieni
facinoris
munus
culum
non
repudiaverunt
,
refused
not
to
receive
a
present
made
them
by
anothers
crime
;
but
so
they
entred
upon
a
moiety
of
the
estate
and
the
biggest
share
of
the
dishonour
:
we
must
not
be
crafty
to
anothers
injury
so
much
as
by
giving
countenance
to
the
wrong
;
for
Tortoises
and
the
Estrich
hatch
their
egges
with
their
looks
onely
;
and
some
have
designes
which
a
dissembling
face
or
an
acted
gesture
can
produce
;
but
as
a
man
may
commit
adultery
with
his
eye
so
with
his
eye
also
he
may
tell
a
lie
,
and
steal
with
one
finger
and
do
injury
collaterally
and
yet
designe
it
with
a
direct
intuition
upon
which
he
looks
with
his
face
over
his
shoulder
:
and
by
whatsoever
instrument
my
neighbour
may
be
abused
,
by
the
same
instrument
I
sin
if
I
do
designe
it
antecedently
,
or
fal
upon
it
together
with
something
else
,
or
rejoyce
in
it
when
it
is
done
.
7.
One
thing
more
I
am
to
adde
,
that
it
is
not
lawful
to
tell
a
lie
in
jest
.
It
was
a
vertue
noted
in
Aristides
and
Epaminondes
that
they
would
not
lie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
in
sport
:
and
as
Christian
simplicity
forbids
all
lying
in
matter
of
interest
and
serious
rights
:
so
there
is
an
appendix
to
this
precept
forbidding
to
lie
in
mirth
;
for
of
every
idle
word
a
man
shall
speak
he
shall
give
account
in
the
day
of
judgment
:
and
such
are
the
jestings
which
S.
Paul
reckons
amongst
things
uncomly
;
But
amongst
these
;
fables
,
apologues
,
parables
or
figures
of
Rhetorick
,
and
any
artificial
instrument
of
instruction
,
or
innocent
pleasure
are
not
to
be
reckoned
;
But
he
that
without
any
end
of
charity
or
institution
shal
tell
lies
onely
to
become
ridiculous
in
himself
or
mock
another
,
hath
set
some
thing
upon
his
doomsday
book
which
must
be
taken
off
,
by
water
or
by
fire
,
that
is
,
by
repentance
or
a
judgement
.
Nothing
is
easier
then
simplicity
and
ingenuity
,
it
is
open
and
ready
without
trouble
and
artificial
cares
,
fit
for
communities
and
the
proper
vertue
of
men
,
the
necessary
appendage
of
useful
speech
,
without
which
language
were
given
to
men
as
nails
and
teeth
to
Lions
,
for
nothing
but
to
do
mischief
;
it
is
a
rare
instrument
of
institution
,
and
a
certain
token
of
courage
,
the
companion
of
goodnesse
and
a
noble
minde
,
the
preserver
of
friendship
,
the
band
of
society
,
the
security
of
merchants
,
and
the
blessing
of
trade
;
it
prevents
infinite
of
quarrels
and
appeals
to
Judges
,
and
suffers
none
of
the
evils
of
Jealousie
:
men
by
simplicity
converse
as
do
the
Angels
,
they
do
their
own
work
and
secure
their
proper
interest
,
and
serve
the
publick
and
do
glory
to
God
:
But
hypocrites
and
liars
and
dissemblers
spread
darknesse
over
the
face
of
affaires
and
make
men
like
the
blinde
to
walk
softly
and
timorously
:
and
crafty
men
like
the
close
aire
such
that
which
is
open
,
and
devour
its
portion
and
destroy
its
liberty
;
and
it
is
the
guise
of
devils
,
and
the
dishonour
of
the
soul
,
and
the
canker
of
society
,
and
the
enemy
of
justice
,
and
truth
and
peace
of
wealth
and
honour
,
of
courage
and
merchandise
,
He
is
a
good
man
with
whom
a
blind
man
may
safely
converse
dignus
quicum
in
tenebris
mices
to
whom
in
respect
of
his
fair
treatings
,
the
darknesse
and
light
are
both
alike
:
But
he
that
bears
light
upon
the
face
and
a
dark
heart
,
is
like
him
that
transforms
himself
into
an
Angel
of
light
,
when
he
means
to
do
most
mischief
.
Remember
this
onely
;
that
false
colours
laid
upon
the
face
besmear
the
skin
and
durty
it
,
but
they
neither
make
a
beauty
nor
mend
it
.
Apocal:
22.
15.
For
without
shall
be
dogs
and
sorcerers
,
and
whoremongers
and
Murderers
and
idolaters
,
and
whosoever
loveth
and
maketh
a
lie
.
Sermon
.
XXV
.
THE
MIRACLES
OF
THE
DIVINE
MERCY
.
Psalm
.
86.
5.
For
thou
Lord
art
good
and
ready
to
forgive
,
and
plenteous
in
mercy
to
all
them
that
call
upon
thee
.
MAN
having
destroyed
that
which
God
delighted
in
,
that
is
,
the
beauty
of
his
soul
,
fell
into
an
evil
portion
,
and
being
seized
upon
by
the
divine
justice
,
grew
miserable
,
and
condemned
to
an
incurable
sorrow
.
Poor
Adam
being
banished
and
undone
,
went
and
lived
a
sad
life
in
the
mountains
of
India
,
and
turned
his
face
and
his
prayers
towards
Paradise
;
thither
he
sent
his
sighes
,
to
that
place
he
directed
his
devotions
;
there
was
his
heart
now
,
and
his
felicity
sometimes
had
been
;
but
he
knew
not
how
to
return
thither
,
for
God
was
his
enemy
,
and
by
many
of
his
attributes
opposed
himself
against
him
.
Gods
power
was
armed
against
him
;
and
poor
man
,
whom
a
fly
,
or
a
fish
could
kill
,
was
assaulted
and
beaten
with
a
sword
of
fire
in
the
hand
of
a
Cherubim
.
Gods
eye
watched
him
,
his
omniscience
was
mans
accuser
,
his
severity
was
the
Judge
,
his
justice
the
executioner
.
It
was
a
mighty
calamity
that
man
was
to
undergo
,
when
he
that
made
him
,
armed
himself
against
his
creature
,
which
would
have
died
or
turned
to
nothing
,
if
he
had
but
withdrawn
the
miracles
and
the
Almightinesse
of
his
power
.
If
God
had
taken
his
arm
from
under
him
,
man
had
perished
;
but
it
was
therefore
a
greater
evil
when
God
laid
his
arm
upon
him
and
against
him
,
and
seemed
to
support
him
that
he
might
be
longer
killing
him
.
In
the
midst
of
these
sadnesses
God
remembered
his
own
creature
,
and
pitied
it
,
and
by
his
mercy
rescued
him
from
the
hand
of
his
power
,
and
the
sword
of
his
justice
,
and
the
guilt
of
his
punishment
,
and
the
disorder
of
his
sin
,
and
placed
him
in
that
order
of
good
things
where
he
ought
to
have
stood
:
It
was
mercy
that
preserved
the
noblest
of
Gods
creatures
here
below
;
he
who
stood
condemned
and
undone
under
all
the
other
attributes
of
God
,
was
onely
saved
and
rescued
by
his
mercy
:
that
it
may
be
evident
that
Gods
mercy
is
above
all
his
works
,
and
above
all
ours
,
greater
then
the
creation
,
and
greater
then
our
sins
;
as
is
his
Majesty
,
so
is
his
mercy
,
that
is
,
without
measures
,
and
without
rules
,
sitting
in
heaven
and
filling
all
the
world
,
calling
for
a
duty
that
he
may
give
a
blessing
,
making
man
that
he
may
save
him
,
punishing
him
that
he
may
preserve
him
:
and
Gods
justice
bowed
down
to
his
mercy
,
and
all
his
power
passed
into
mercy
,
and
his
omniscience
converted
into
care
and
watchfulnesse
,
into
providence
,
and
observation
for
mans
avail
,
and
Heaven
gave
its
influence
for
man
,
and
rained
showers
for
our
food
and
drink
,
and
the
Attributes
and
Acts
of
God
sat
at
the
foot
of
mercy
,
and
all
that
mercy
descended
upon
the
head
of
man
:
For
so
the
light
of
the
world
in
the
morning
of
the
creation
was
spread
abroad
like
a
curtain
,
and
dwelt
no
where
,
but
filled
the
expansum
with
a
dissemination
great
as
the
unfoldings
of
the
airs
looser
garment
,
or
the
wilder
fringes
of
the
fire
,
without
knots
,
or
order
or
combination
;
but
God
gathered
the
beams
in
his
hand
,
and
united
them
into
a
globe
of
fire
,
and
all
the
light
of
the
world
became
the
body
of
the
Sun
,
and
he
lent
some
to
his
weaker
sister
that
walks
in
the
night
,
and
guides
a
traveller
and
teaches
him
to
distinguish
a
house
from
a
river
,
or
a
rock
from
a
plain
field
;
so
is
the
mercy
of
God
;
a
vast
expansum
and
a
huge
Ocean
,
from
eternall
ages
it
dwelt
round
about
the
throne
of
God
,
and
it
filled
all
that
infinite
distance
and
space
,
that
hath
no
measures
but
the
will
of
God
;
untill
God
desiring
to
communicate
that
excellency
and
make
it
relative
,
created
Angels
,
that
he
might
have
persons
capable
of
huge
gifts
,
and
man
,
who
he
knew
would
need
forgivenesse
;
for
so
the
Angels
our
elder
Brothers
dwelt
for
ever
in
the
house
of
their
Father
,
and
never
brake
his
commandements
;
but
we
the
younger
like
prodigals
,
forsook
our
fathers
house
,
and
went
into
a
strange
countrey
,
and
followed
stranger
courses
,
and
spent
the
portion
of
our
nature
,
and
forfeited
all
our
title
to
the
family
,
and
came
to
need
another
portion
:
for
ever
since
the
fall
of
Adam
,
who
like
an
unfortunate
man
spent
all
that
a
wretched
man
could
need
,
or
a
happy
man
could
have
,
our
life
is
repentance
,
and
forgivenesse
is
all
our
portion
:
and
though
Angels
were
objects
of
Gods
bounty
,
yet
man
onely
is
(
in
proper
speaking
)
the
object
of
his
mercy
.
And
the
mercy
which
dwelt
in
an
infinite
circle
,
became
confin'd
to
a
little
ring
,
and
dwelt
here
below
,
and
here
shall
dwell
below
,
till
it
hath
carried
all
Gods
portion
up
to
heaven
,
where
it
shall
reigne
and
glory
upon
our
crowned
heads
for
ever
and
ever
.
But
for
him
that
considers
Gods
mercies
,
and
dwels
a
while
in
that
depth
,
it
is
hard
not
to
talk
wildly
and
without
art
,
and
order
of
discoursings
:
Saint
Peter
talked
he
knew
not
what
,
when
he
entered
into
a
cloud
with
Jesus
upon
mount
Tabor
,
though
it
passed
over
him
like
the
little
curtains
that
ride
upon
the
North-winde
,
and
passe
between
the
Sun
and
us
:
And
when
we
converse
with
a
light
greater
then
the
Sun
,
and
tast
a
sweetnesse
more
delicious
then
the
dew
of
heaven
,
and
in
our
thoughts
entertain
the
ravishments
and
harmony
of
that
atonement
which
reconciles
God
to
man
,
and
man
to
felicity
,
it
will
be
more
easily
pardoned
,
if
we
should
be
like
persons
that
admire
much
,
and
say
but
little
:
and
indeed
we
can
best
confesse
the
glories
of
the
Lord
by
dazeled
eyes
and
a
stammering
tongue
,
and
a
heart
overcharged
with
the
miracles
of
this
infinity
;
For
so
those
little
drops
that
run
over
,
though
they
be
not
much
in
themselves
,
yet
they
tell
that
the
vessell
was
full
,
and
could
expresse
the
greatnesse
of
the
shower
no
otherwise
,
but
by
spilling
,
and
inartificiall
expressions
and
runnings
over
.
But
because
I
have
undertaken
to
tell
the
drops
of
the
Ocean
,
and
to
span
the
measures
of
eternity
,
I
must
do
it
by
the
great
lines
of
revelation
,
and
experience
,
and
tell
concerning
Gods
mercy
as
we
do
concerning
God
himself
,
that
he
is
that
great
fountain
of
which
we
all
drink
,
and
the
great
rock
of
which
we
all
eat
,
and
on
which
we
all
dwell
,
and
under
whose
shadow
we
all
are
refreshed
.
Gods
mercy
is
all
this
,
and
we
can
onely
draw
great
lines
of
it
,
and
reckon
the
constellations
of
our
hemisphere
instead
of
telling
the
number
of
the
stars
:
we
onely
can
reckon
what
we
feel
,
and
what
we
live
by
;
And
though
there
be
in
every
one
of
these
lines
of
life
enough
to
ingage
us
for
ever
to
do
God
service
,
and
to
give
him
praises
,
yet
it
is
certain
there
are
very
many
mercies
of
God
upon
us
,
and
toward
us
,
and
concerning
us
,
which
we
neither
feel
,
nor
see
,
nor
understand
as
yet
;
but
yet
we
are
blessed
by
them
,
and
are
preserved
and
secured
;
and
we
shall
then
know
them
,
when
we
come
to
give
God
thanks
in
the
festivities
of
an
eternall
sabbath
.
But
that
I
may
confine
my
discourse
into
order
,
since
the
subject
of
it
cannot
,
I
consider
;
1.
That
mercy
being
an
emanation
of
the
Divine
goodnesse
upon
us
,
and
supposes
us
,
and
found
us
miserable
;
In
this
account
concerning
the
mercies
of
God
,
I
must
not
reckon
the
miracles
and
graces
of
the
creation
,
or
any
thing
of
the
nature
of
man
;
nor
tell
how
great
an
endearment
God
passed
upon
us
that
he
made
us
men
,
capable
of
felicity
,
apted
with
rare
instruments
of
discourse
,
and
reason
,
passions
,
and
desires
,
notices
of
sense
,
and
reflections
upon
that
sense
,
that
we
have
not
the
deformity
of
a
Crocodile
,
nor
the
motion
of
a
Worm
,
nor
the
hunger
of
a
Wolf
,
nor
the
wildenesse
of
a
Tigre
,
nor
the
birth
of
Vipers
,
nor
the
life
of
flies
,
nor
the
death
of
serpents
.
Our
excellent
bodies
,
and
usefull
faculties
,
the
upright
motion
,
and
the
tenacious
hand
,
the
fair
appetites
,
and
proportioned
satisfactions
,
our
speech
and
our
perceptions
,
our
acts
of
life
,
the
rare
invention
of
letters
,
and
the
use
of
writing
,
and
speaking
at
distance
,
the
intervals
of
rest
and
labour
,
(
either
of
which
if
they
were
perpetual
would
be
intolerable
)
the
needs
of
nature
,
and
the
provisions
of
providence
,
sleep
,
and
businesse
,
refreshments
of
the
body
,
and
entertainment
of
the
soul
;
these
are
to
be
reckoned
as
acts
of
bounty
rather
then
mercy
;
God
gave
us
these
when
he
made
us
,
and
before
we
needed
mercy
;
these
were
portions
of
our
nature
,
or
provided
to
supply
our
consequent
necessities
;
but
when
we
forfeited
all
Gods
favour
by
our
sins
,
then
that
they
were
continued
,
or
restored
to
us
,
became
a
mercy
,
and
therefore
ought
to
be
reckoned
upon
this
new
account
;
for
it
was
a
rare
mercy
that
we
were
suffered
to
live
at
all
,
or
that
the
Anger
of
God
did
permit
to
us
one
blessing
;
that
he
did
punish
us
so
gently
:
But
when
the
rack
is
changed
into
an
ax
,
and
the
ax
into
an
imprisonment
,
and
the
imprisonment
changed
into
an
enlargement
,
and
the
enlargement
into
an
entertainment
in
the
family
,
and
this
entertainment
passes
on
to
an
adoption
,
these
are
steps
of
a
mighty
favour
,
and
perfect
redemption
from
our
sin
:
and
the
returning
back
our
own
goods
is
a
gift
,
and
a
perfect
donative
,
sweetned
by
the
apprehensions
of
the
calamity
,
from
whence
every
lesser
punishment
began
to
free
us
;
and
thus
it
was
,
that
God
punished
us
and
visited
the
sin
of
Adam
upon
his
posterity
.
He
threatned
we
should
die
,
and
so
we
did
,
but
not
so
as
we
deserved
;
we
waited
for
death
and
stood
sentenced
,
and
are
daily
summoned
by
sicknesses
and
uneasinesse
;
and
every
day
is
a
new
reprieve
,
and
brings
a
new
favour
,
certain
as
the
revolution
of
the
Sun
upon
that
day
,
and
at
last
when
we
must
die
by
the
irreversible
decree
,
that
death
,
is
changed
into
a
sleep
,
and
that
sleep
is
in
the
bosom
of
Christ
,
and
there
dwels
all
peace
and
security
,
and
it
shall
passe
forth
into
glories
and
felicities
.
We
looked
for
a
Judge
,
and
behold
a
Saviour
;
we
feared
an
accuser
,
and
behold
an
Advocate
;
we
sate
down
in
sorrow
,
and
rise
in
joy
;
we
leaned
upon
Rhubarb
and
Aloes
,
and
our
aprons
were
made
of
the
sharp
leaves
of
Indian
fig-trees
,
and
so
we
fed
,
and
so
were
clothed
:
But
the
Rhubarb
proved
medicinal
,
and
the
rough
leaf
of
the
tree
brought
its
fruit
wrapped
up
in
its
foldings
;
and
round
about
our
dwellings
was
planted
a
hedge
of
thornes
,
and
bundles
of
thistles
,
the
Aconite
,
and
the
Briony
,
the
Night-shade
,
and
the
Poppy
,
and
at
the
root
of
these
grew
the
healing
Plantain
,
which
rising
up
into
a
talnesse
,
by
the
friendly
invitation
of
a
heavenly
influence
,
turn'd
about
the
tree
of
the
crosse
,
and
cured
the
wounds
of
the
thorns
,
and
the
curse
of
the
thistles
,
and
the
malediction
of
man
,
and
the
wrath
of
God
.
Si
sic
irascitur
,
quomodo
convivatur
?
If
God
be
thus
kinde
when
he
is
Angry
,
what
is
he
when
he
feasts
us
with
caresses
of
his
more
tender
Kindnesse
?
All
that
God
restored
to
us
after
the
fo●feiture
of
Adam
grew
to
be
a
double
Kindnesse
;
for
it
became
the
expression
of
a
bounty
which
knew
not
how
to
repent
,
a
graciousnesse
that
was
not
to
be
altered
,
though
we
were
,
and
that
was
it
which
we
needed
.
That
's
the
first
generall
:
all
the
bounties
of
the
creation
became
mercies
to
us
,
when
God
continued
them
to
us
and
restored
them
after
they
were
forfeit
.
2.
But
as
a
circle
begins
every
where
,
and
ends
no
where
,
so
do
the
mercies
of
God
:
after
all
this
huge
progresse
,
now
it
began
anew
:
God
is
good
and
gracious
,
and
God
is
ready
to
forgive
.
Now
that
he
had
once
more
made
us
capable
of
mercies
God
had
what
he
desired
,
and
what
he
could
rejoyce
in
,
something
upon
which
he
might
pour
forth
his
mercies
;
and
by
the
way
,
this
I
shall
observe
,
(
for
I
cannot
but
speak
without
art
,
when
I
speak
of
that
which
hath
no
measure
)
God
made
us
capable
of
one
sort
of
his
mercies
,
and
we
made
our selves
capable
of
another
:
God
is
good
and
gracious
,
that
is
,
desirous
to
give
great
gifts
;
and
of
this
,
God
made
us
receptive
,
first
by
giving
us
naturall
possibilities
,
that
is
,
by
giving
those
gifts
he
made
us
capable
of
more
;
and
next
,
by
restoring
us
to
his
favour
,
that
he
might
not
by
our
provocations
be
hindered
from
raining
down
his
mercies
.
But
God
is
also
ready
to
forgive
]
and
of
this
kinde
of
mercy
we
made
our selves
capable
,
even
by
not
deserving
it
;
Our
sin
made
way
for
his
grace
,
and
our
infirmities
called
upon
his
pity
;
and
because
we
sinned
,
we
became
miserable
,
and
because
we
were
miserable
,
we
became
pitiable
,
and
this
opened
the
other
treasure
of
his
mercy
;
that
because
our
sin
abounds
,
his
grace
may
superabound
.
In
this
method
we
must
confine
our
thoughts
;
-
1.
Giving
,
Thou
Lord
art
good
▪
and
ready
to
forgive
,
plenteous
in
mercy
to
all
them
that
call
upon
thee
.
-
2.
Forgiving
,
Thou
Lord
art
good
▪
and
ready
to
forgive
,
plenteous
in
mercy
to
all
them
that
call
upon
thee
.
3.
Gods
mercies
,
or
the
mercies
of
his
giving
,
came
first
upon
us
by
mending
of
our
nature
:
For
the
ignorance
we
fell
into
is
instructed
and
better
learned
in
spirituall
notices
then
Adams
morning
knowledge
in
Paradise
,
our
appetites
are
made
subordinate
to
the
spirit
,
and
the
liberty
of
our
wills
is
improved
,
having
the
liberty
of
the
sons
of
God
,
and
Christ
hath
done
us
more
grace
and
advantage
then
we
lost
in
Adam
;
and
as
man
lost
Paradise
and
got
Heaven
,
so
he
lost
the
integrity
of
the
first
,
and
got
the
perfection
of
the
second
Adam
:
his
living
soul
is
changed
into
a
quickning
spirit
,
our
discerning
faculties
are
filled
with
the
spirit
of
faith
,
and
our
passions
and
desires
are
entertained
with
hope
,
and
our
election
is
sanctified
with
charity
;
and
his
first
life
of
a
temporall
possession
is
passed
into
a
better
,
a
life
of
spirituall
expectations
;
and
though
our
first
parent
was
forbidden
it
,
yet
we
live
of
the
fruits
of
the
tree
of
life
.
But
I
instance
in
two
great
things
in
which
humane
nature
is
greatly
advanced
,
and
passed
on
to
greater
perfections
;
The
first
is
,
that
besides
body
and
soul
,
which
was
the
summe
totall
of
Adams
constitution
.
God
hath
superadded
to
us
a
third
principle
,
the
beginner
of
a
better
life
;
I
mean
,
the
Spirit
:
so
that
now
,
man
hath
a
spiritual
and
celestial
Vide
Serm.
II.
nature
breathed
into
him
,
and
the
old
man
,
that
is
,
the
old
constitution
is
the
least
part
and
in
its
proper
operations
is
dead
,
or
dying
,
but
the
new
man
is
that
which
gives
denomination
,
life
,
motion
,
and
proper
actions
to
a
Christian
,
and
that
is
renewed
in
us
day
by
day
.
But
secondly
,
Humane
nature
is
so
highly
exalted
,
and
mended
by
that
mercy
which
God
sent
immediately
upon
the
fall
of
Adam
,
the
promise
of
Christ
,
that
when
he
did
come
,
and
actuate
the
purposes
of
this
mission
,
and
ascended
up
into
heaven
,
he
carried
humane
nature
above
the
seats
of
Angels
;
to
the
place
whither
Lucifer
the
son
of
the
morning
aspird
to
ascend
,
but
in
his
attempt
fell
into
hell
.
For
(
so
said
the
Prophet
)
the
son
of
the
morning
said
,
I
will
ascend
into
heaven
,
and
sit
in
the
sodes
of
the
North
,
that
is
,
the
throne
of
Jesus
seated
in
the
East
,
called
the
sides
,
or
obliquity
of
the
North
:
and
as
the
seating
of
his
humane
nature
in
that
glorious
seat
brought
to
him
all
adoration
,
and
the
Majesty
of
God
,
and
the
greatest
of
his
exaltation
:
So
it
was
so
great
an
advancement
to
us
,
that
all
the
Angels
of
heaven
take
notice
of
it
,
and
feel
a
change
in
the
appendage
of
their
condition
:
not
that
they
are
lessened
,
but
that
we
,
who
in
nature
are
lesse
then
Angels
,
have
a
relative
dignity
greater
,
and
an
equall
honour
of
being
fellow-servants
.
This
mystery
is
plain
in
Scripture
,
and
the
reall
effect
of
it
we
read
in
both
the
Testaments
.
When
Manoah
the
Judges
13.
father
of
Sampson
saw
an
Angel
,
he
worshipped
him
;
and
in
the
old
Testament
it
was
esteemed
lawfull
;
for
they
were
the
lieutenants
of
God
,
sent
with
the
impresses
of
his
Majesty
,
and
took
in
his
Name
the
homage
from
us
,
who
then
were
so
much
their
inferiours
.
But
when
the
man
Christ
Jesus
was
exalted
,
and
made
the
Lord
of
all
the
Angels
,
then
they
became
our
fellow
servants
,
and
might
not
receive
worship
from
any
of
the
servants
of
Jesus
,
especially
from
Prophets
and
Martyrs
and
those
that
are
ministers
of
the
testimony
of
Jesus
.
And
therefore
when
an
Angel
appeared
to
Saint
John
,
and
he
according
to
the
Custom
of
the
Jews
fell
down
and
worshipped
him
,
as
not
yet
knowing
or
not
considering
any
thing
to
the
contrary
,
the
Angell
reproved
him
,
saying
,
see
thou
do
it
not
,
I
am
thy
fellow
servant
and
of
thy
brethren
the
prophets
and
of
them
John
Revel.
22.
9.
de
bono
patientiae
which
keep
the
sayings
of
this
book
:
worship
God
;
or
as
Saint
Cyprian
reads
it
,
worship
Jesus
.
God
and
man
are
now
onely
capable
of
worship
:
but
no
Angel
;
God
essentially
;
Man
in
the
person
of
Christ
and
in
the
exaltation
of
our
great
Redeemer
;
but
Angels
not
so
high
,
and
therefore
not
capable
of
any
religious
worship
:
and
this
dignity
of
man
Saint
Gregory
explicates
fully
.
Quid
est
quod
ante
Redemptoris
adventum
adorantur
ab
hominibus
[
Angeli
]
&
tacent
,
Homil.
8.
in
Evange
.
postmodum
vero
adorarirefugiunt
:
why
did
the
Angels
of
old
receive
worshippings
and
were
silent
,
but
in
the
new
testament
decline
it
and
fear
to
accept
it
?
Nisi
quod
naturam
nostram
quam
prius
despexerant
,
postquam
hanc
super
se
assumptam
aspiciunt
prostratam
sibi
videre
pertimescunt
,
nec
jam
sub
se
velut
insirmam
contemnere
ausi
sunt
,
quam
super
se
viz.
in
caeli
Rege
venerantur
:
the
reason
is
,
because
they
seeing
our
nature
which
they
did
so
lightly
value
raised
up
above
them
they
fear
to
see
humbled
under
them
,
neither
do
they
any
more
despise
the
weaknesse
which
themselves
worship
in
the
King
of
heaven
.
The
same
also
is
the
sense
of
the
Glosse
,
of
Saint
Ambrose
,
Ansbertus
,
Haymo
,
Rupertus
and
others
of
old
;
and
Ribera
,
Salmeron
,
and
Lewis
of
Granada
of
late
;
which
being
so
plainly
consonant
to
the
words
of
the
Angel
and
consigned
by
the
testimony
of
such
men
,
I
the
rather
note
,
that
those
who
worship
Angels
and
make
religious
addresses
to
them
,
may
see
what
priviledge
themselves
lose
and
how
they
part
with
the
honour
of
Christ
who
in
his
nature
relative
to
us
,
is
exalted
far
above
all
thrones
and
principalities
and
dominions
.
I
need
not
adde
lustre
to
this
;
It
is
like
the
Sun
the
biggest
body
of
light
and
nothing
can
describe
it
so
well
as
its
own
beams
:
and
there
is
not
in
nature
or
the
advantages
of
honour
any
thing
greater
then
that
we
have
the
issues
of
that
mercy
which
makes
us
fellow
servants
with
Angels
,
too
much
honoured
to
pay
them
a
religious
worship
,
whose
Lord
is
a
man
,
and
he
that
is
their
King
is
our
Brother
.
4.
To
this
for
the
likenesse
of
the
matter
I
adde
,
that
the
divine
mercy
hath
so
prosecuted
us
with
the
enlargement
of
his
favours
,
that
we
are
not
onely
fellow
ministers
and
servants
with
the
Angels
and
in
our
nature
in
the
person
of
Christ
exalted
above
them
,
but
we
also
shall
be
their
Judges
;
and
if
this
be
not
an
honour
above
that
of
Joseph
or
Mordecai
,
an
honour
beyond
all
the
measures
of
a
man
,
then
there
is
in
honour
no
degrees
no
priority
or
distances
,
or
characters
of
fame
and
noblenesse
.
Christ
is
the
great
Judge
of
all
the
world
,
his
humane
nature
shall
then
triumph
over
evil
men
and
evil
spirits
,
then
shall
the
Devils
,
those
Angels
that
fel
from
their
first
originals
be
brought
in
their
chains
from
their
dark
prisons
and
once
be
allowed
to
see
the
light
,
that
light
that
shall
confound
them
;
while
all
that
follow
the
lamb
,
and
that
are
accounted
worthy
of
that
resurrection
shall
be
assessors
in
the
judgment
.
Know
ye
not
,
(
saith
,
S.
Paul
)
that
ye
shall
judge
Angels
?
And
Tertullian
1
Cor.
6.
3.
speaking
concerning
Devils
and
accursed
spirits
[
de
cultu
foeminarum
]
saith
,
Hi
sunt
Angeli
quos
judicaturi
sumus
,
Hi
sunt
Angeli
quibus
in
lavacro
renunciavimus
.
Those
Angels
which
we
renounced
in
baptisme
those
we
shall
judge
in
the
day
of
the
Lords
Glory
,
in
the
great
day
of
recompences
:
And
that
the
honour
may
be
yet
greater
the
same
day
of
sentence
that
condemns
the
evil
Angels
shal
also
reward
the
good
,
and
increase
their
glory
:
which
because
they
derive
from
their
Lord
and
ours
,
from
their
King
and
our
elder
Brother
,
the
King
of
glories
,
whose
glorious
hands
shall
put
the
crown
upon
all
our
heads
,
we
who
shall
be
servants
of
that
judgement
and
some
way
or
other
assist
in
it
,
have
a
part
of
that
honour
,
to
be
judges
of
all
Angels
,
and
of
all
the
world
.
The
effect
of
these
things
ought
to
be
this
,
that
we
do
not
by
base
actions
dishonour
that
nature
that
sits
upon
the
throne
of
God
,
that
reigns
over
Angels
,
that
shall
sit
in
judgement
upon
all
the
world
.
It
is
a
great
undecency
that
the
son
of
a
King
should
bear
water
upon
his
head
,
and
dresse
vineyards
among
the
slaves
;
or
to
see
a
wise
man
and
the
guide
of
his
country
drink-drunk
among
the
meanest
of
his
servants
;
but
when
members
of
Christ
shall
be
made
members
of
an
harlot
,
and
that
which
rides
above
a
rain-bow
stoopes
to
an
imperious
whorish
woman
,
when
the
soul
that
is
sister
to
the
Lord
of
Angels
,
shall
degenerate
into
the
foolishnesse
or
rage
of
a
beast
,
being
drowned
with
the
blood
of
the
grape
,
or
made
mad
with
passion
,
or
ridiculous
with
weaker
follies
,
we
shall
but
strip
our selves
of
that
robe
of
honour
with
which
Christ
hath
invested
,
and
adorned
our
nature
,
and
carry
that
portion
of
humanity
which
is
our
own
,
and
which
God
had
honoured
in
some
capacities
above
Angels
,
into
a
portion
of
an
eternal
shame
,
and
became
lesse
in
all
senses
,
and
equally
disgraced
with
Devils
.
The
shame
and
sting
of
this
change
shall
be
,
that
we
turned
the
glories
of
the
Divine
mercy
into
the
basenesse
of
ingratitude
and
the
amazement
of
suffering
the
Divine
vengeance
.
But
I
passe
on
.
5.
The
next
order
of
Divine
mercies
that
I
shall
remark
is
also
an
improvement
of
our
nature
or
an
appendage
to
it
:
for
whereas
our
constitution
is
weak
,
our
souls
apt
to
diminution
and
impedite
faculties
,
our
bodies
to
mutilation
and
imperfection
,
to
blindnesse
and
crookednesse
,
to
stammering
and
sorrows
,
to
baldnesse
and
deformity
to
evil
conditions
and
accidents
of
body
,
and
to
passions
and
sadnesse
of
spirit
,
God
hath
in
his
infinite
mercy
provided
for
every
condition
rare
suppletories
of
comfort
and
usefulnesse
to
make
recompence
and
sometimes
with
an
overrunning
proportion
for
those
natural
defects
which
were
apt
to
make
our
persons
otherwise
contemptible
and
our
conditions
intolerable
;
God
gives
to
blinde
men
better
memories
.
For
upon
this
account
it
is
,
that
Rufinus
makes
mention
of
Didymus
of
Alexandria
,
who
being
blinde
,
was
blessed
with
a
rare
attention
and
singular
memory
,
and
by
prayer
,
and
hearing
,
and
meditating
,
and
discoursing
,
came
to
be
one
of
the
most
excellent
Divines
of
that
whole
age
.
And
it
was
more
remarkable
in
Nicasius
Machliniensis
,
who
being
blockish
at
his
book
in
his
first
childhood
fell
into
accidental
blindnesse
,
and
from
thence
continually
grew
to
so
quick
an
appretension
and
so
tenacious
a
memory
,
that
he
became
the
wonder
of
his
contemporaries
,
and
was
chosen
Rector
of
the
College
at
Mechlin
,
and
was
made
licentiate
of
Theology
at
Lovaine
,
and
Doctor
of
both
the
laws
,
at
Colein
,
living
and
dying
in
great
reputation
for
his
rare
parts
and
excellent
learning
.
At
the
same
rate
also
God
deals
with
men
in
other
instances
;
want
of
children
he
recompences
with
freedom
from
care
,
and
whatsoever
evil
happens
to
the
body
is
therefore
most
commonly
single
and
unaccompanied
,
because
God
accepts
that
evil
as
the
punishment
of
the
sin
of
the
man
,
or
the
instrument
of
his
vertue
,
or
his
security
,
and
is
reckoned
as
a
sufficient
cure
,
or
a
sufficient
Antidote
.
God
hath
laid
laid
a
severe
law
upon
all
women
that
in
sorrow
they
shall
bring
forth
children
,
yet
God
hath
so
attempered
that
sorrow
,
that
they
think
themselves
more
accursed
if
they
want
that
sorrow
,
and
they
have
reason
to
rejoyce
in
that
state
,
the
trouble
of
whic
is
alleviared
by
a
promise
,
that
they
shall
be
saved
in
bearing
children
.
He
that
wants
one
eye
hath
the
force
and
vigorousnesse
of
both
united
in
that
which
is
left
him
;
and
when
ever
any
man
is
afflicted
with
sorrow
his
reason
and
his
religion
,
himself
and
all
his
friends
,
persons
that
are
civil
,
and
persons
that
are
obliged
,
run
in
to
comfort
him
,
and
he
may
,
if
he
will
observe
wisely
,
finde
so
many
circumstances
of
ease
and
remission
,
so
many
designes
of
providence
and
studied
favours
,
such
contrivances
of
collateral
advantage
and
certain
reserves
of
substantial
and
proper
comfort
,
that
in
the
whole
sum
of
affaires
,
it
often
happens
that
a
single
crosse
is
a
double
blessing
,
&
that
even
in
a
temporal
sense
it
is
better
to
go
to
the
house
of
mourning
,
then
of
joyes
and
festival
egressions
.
Is
not
the
affliction
of
poverty
better
then
the
prosperity
of
a
great
and
tempting
fortune
?
does
not
wisdom
dwell
in
a
mean
estate
and
a
low
spirit
retired
thoughts
and
under
a
sad
roof
?
and
is
it
not
generally
true
that
sicknesse
it self
is
appayed
with
religion
and
holy
thoughts
with
pious
resolutions
and
penitential
prayers
,
with
returns
to
God
and
to
sober
councels
?
and
if
this
be
true
,
that
God
sends
sorrow
to
cure
sin
,
and
affliction
be
the
hand-maid
to
grace
,
it
is
also
certain
that
every
sad
contingency
in
nature
is
doubly
recompenced
with
the
advantages
of
religion
,
besides
those
intervening
refreshments
which
support
the
spirit
,
and
refresh
its
instruments
.
I
shall
need
to
instance
but
once
more
in
this
particular
.
God
hath
sent
no
greater
evil
into
the
world
,
then
that
in
the
sweat
of
our
brows
we
shall
eat
our
bread
,
and
in
the
difficulty
and
agony
,
in
the
sorrows
and
contention
of
our
souls
we
shall
work
out
our
salvation
.
But
see
how
in
the
first
of
these
God
hath
out
done
his
own
anger
and
defeated
the
purposes
of
his
wrath
by
the
inundation
of
his
mercy
;
for
this
labour
and
sweat
of
our
brows
is
so
far
from
being
a
curse
that
without
it
our
very
bread
would
not
be
so
great
a
blessing
.
It
is
not
labour
that
makes
the
Garlick
and
the
pulse
,
the
Sycamore
and
the
Cresses
,
the
cheese
of
the
Goats
and
the
butter
of
the
sheep
to
be
savoury
and
pleasant
,
as
the
flesh
of
the
Roe-buek
or
the
milk
of
the
Kine
,
the
marrow
of
Oxen
or
the
thighs
of
birds
?
If
it
were
not
for
labour
,
men
neither
could
eat
so
much
,
nor
relish
so
pleasantly
,
nor
sleep
so
soundly
nor
be
so
healthful
,
nor
so
useful
,
so
strong
nor
so
patient
,
so
noble
,
or
so
untempted
,
and
as
God
hath
made
us
beholding
to
labour
for
the
purchase
of
many
good
things
,
so
the
thing
it self
ows
to
labour
,
many
degrees
of
its
worth
and
value
:
and
therefore
I
need
not
reckon
that
besides
these
advantages
,
the
mercies
of
God
have
found
out
proper
and
natural
remedies
for
labour
;
Nights
to
cure
the
sweat
of
the
day
,
sleep
to
ease
our
watchfulnesse
,
rest
to
alleviate
our
burdens
,
and
dayes
of
religion
to
procure
our
rest
:
and
things
are
so
ordered
that
labour
is
become
a
duty
,
and
an
act
of
many
vertues
,
and
is
not
so
apt
to
turne
into
a
sin
as
is
its
contrary
,
and
is
therefore
necessary
,
not
onely
because
we
need
it
,
for
making
provisions
of
our
life
,
but
even
to
ease
the
labour
of
our
rest
;
there
being
no
greater
tediousnesse
of
spirit
in
the
world
then
want
of
imployment
,
and
an
unactive
life
:
and
the
lasie
man
is
not
onely
unprofitable
,
but
also
accursed
,
and
he
groans
under
the
load
of
his
time
,
which
yet
passes
over
the
active
man
light
,
as
a
dreame
or
the
feathers
of
a
bird
,
while
the
disimployed
,
is
a
desease
,
and
like
a
long
sleeplesse
night
to
himself
,
and
a
load
unto
his
country
:
And
therefore
although
in
this
particular
God
hath
been
so
merciful
in
this
infliction
that
from
the
sharpnesse
of
the
curse
a
very
great
part
of
mankinde
are
freed
,
and
there
are
myriads
of
people
,
good
and
bad
,
who
do
not
eat
their
bread
in
the
sweat
of
their
brows
,
yet
this
is
but
an
overrunning
and
an
excesse
of
the
divine
mercy
;
God
did
more
for
us
then
we
did
absolutely
need
;
for
he
hath
disposed
of
the
circumstances
of
this
curse
,
that
mans
affections
are
so
reconciled
to
it
,
that
they
desire
it
,
and
are
delighted
in
it
;
and
so
the
Anger
of
God
is
ended
in
loving
Kindnesse
,
and
the
drop
of
water
is
lost
in
the
full
chalice
of
the
wine
,
and
the
curse
is
gone
out
into
a
multiplied
blessing
.
But
then
for
the
other
part
of
the
severe
law
and
laborious
imposition
,
that
we
must
work
out
our
spiritual
interest
with
the
labours
of
our
spirit
,
seems
to
most
men
to
be
so
intolerable
,
that
rather
then
passe
under
it
they
quit
their
hopes
of
heaven
,
and
passe
into
the
portion
of
Devils
;
and
what
can
there
be
to
alleviate
this
sorrow
,
that
a
man
shall
be
perpetually
sollicited
with
an
impure
tempter
,
and
shall
carry
a
flame
within
him
,
and
all
the
world
is
on
fire
round
about
him
,
and
every
thing
brings
fuel
to
the
flame
,
and
full
tables
are
a
snare
,
and
empty
tables
are
collateral
servants
to
a
lust
,
and
help
to
blow
the
fire
and
kindle
the
heap
of
prepared
temptations
,
and
yet
a
man
must
not
at
all
tast
of
the
forbidden
fruit
,
and
he
must
not
desire
what
he
cannot
choose
but
desire
,
and
he
must
not
enjoy
whatsoever
he
does
violently
covet
,
and
must
never
satisfy
his
appetite
in
the
most
violent
importunities
,
but
must
therefore
deny
himself
,
because
to
do
so
is
extremely
troublesome
;
this
seems
to
be
an
art
of
torture
and
a
devise
to
punish
man
with
the
spirit
of
agony
,
and
a
restlesse
vexation
.
But
this
also
hath
in
it
a
great
ingredient
of
mercy
,
or
rather
is
nothing
else
but
a
heap
of
mercy
in
its
intire
constitution
:
For
if
it
were
not
for
this
we
had
nothing
of
our
own
to
present
to
God
,
nothing
proportionable
to
the
great
rewards
of
heaven
,
but
either
all
men
or
no
man
must
go
thither
;
for
nothing
can
distinguish
man
from
man
in
order
to
beatitude
but
choice
and
election
,
and
nothing
can
enoble
the
choice
but
love
,
and
nothing
can
exercise
love
but
difficulty
,
and
nothing
can
make
that
difficulty
but
the
contradiction
of
our
appetite
and
the
crossing
of
our
natural
affections
;
and
therefore
when
ever
any
of
you
is
tempted
violently
or
grow
weary
in
your
spirits
with
resisting
the
petulancy
of
temptation
,
you
may
be
cured
if
you
will
please
but
to
remember
and
rejoyce
,
that
now
you
have
something
of
your
own
to
give
to
God
;
something
that
he
will
be
pleased
to
accept
,
something
that
he
hath
given
thee
that
thou
mayest
give
it
him
:
for
our
mony
and
our
time
,
our
dayes
of
feasting
and
our
dayes
of
sorrow
,
our
discourse
and
our
acts
of
praise
,
our
prayers
and
our
songs
,
our
vows
and
our
offerings
,
our
worshippings
and
prostrations
,
and
whatsoever
else
can
be
accounted
in
the
sum
of
our
religion
,
are
onely
accepted
according
as
they
bear
along
with
them
portions
of
our
wil
and
choice
of
love
and
appendant
difficulty
.
Laetius
est
quoties
magno
tibi
constat
honestum
.
So
that
whoever
can
complain
that
he
serves
God
with
pains
and
mortifications
,
he
is
troubled
because
there
is
a
distinction
of
things
such
as
we
call
vertue
and
vice
,
reward
and
punishment
,
and
if
he
will
not
suffer
God
to
distinguish
the
first
he
will
certainly
confound
the
latter
;
and
his
portion
shall
be
blacknesse
without
variety
and
punishment
shall
be
his
reward
.
6.
As
an
appendage
to
this
instance
of
divine
mercy
,
we
are
to
account
that
not
onely
in
nature
;
but
in
contingency
and
emergent
events
of
providence
,
God
makes
compensation
to
us
,
for
all
the
evils
of
chance
,
and
hostilities
of
accident
▪
&
brings
good
out
of
evil
,
which
is
that
solemn
triumph
which
mercy
makes
over
justice
,
when
it
rides
upon
a
cloud
and
crowns
its
darknesse
with
a
robe
of
glorious
light
.
God
indeed
suffered
Joseph
to
be
sold
a
bondslave
into
Egypt
,
but
then
it
was
that
God
intended
to
crown
and
reward
his
chastity
;
for
by
that
means
he
brought
him
to
a
fair
condition
of
dwelling
and
there
gave
him
a
noble
trial
;
he
had
a
brave
contention
and
he
was
a
conqueror
:
Then
God
sent
him
to
prison
,
but
still
that
was
mercy
,
it
was
to
make
way
to
bring
him
to
Pharaohs
court
;
and
God
brought
famine
upon
Canaan
,
and
troubled
all
the
souls
of
Jacobs
family
,
and
there
was
a
plot
laid
for
another
mercy
;
this
was
to
bring
them
to
see
and
partake
of
Josephs
glory
:
and
then
God
brought
a
great
evil
upon
their
posterity
and
they
groaned
under
task-masters
,
but
this
God
changed
into
the
miracles
of
his
mercy
,
and
suffered
them
to
be
afflicted
that
he
might
do
ten
miracles
for
their
sakes
,
and
proclaim
to
all
the
world
how
dear
they
were
to
God
.
And
was
not
the
greatest
good
to
mankinde
brought
forth
from
the
greatest
treason
that
ever
was
committed
;
the
redemption
of
the
world
from
the
fact
of
Judas
,
God
loving
to
defeat
the
malice
of
man
and
the
arts
of
the
Devil
by
rare
emergencies
and
stratagems
of
mercy
?
It
is
a
sad
calamity
to
see
a
kingdom
spoiled
,
and
a
church
afflicted
,
the
Priests
slain
with
the
sword
,
and
the
blood
of
Nobles
mingled
with
cheaper
sand
,
religion
made
a
cause
of
trouble
,
and
the
best
men
most
cruelly
persecuted
,
Government
confounded
,
and
laws
ashamed
,
Judges
decreeing
causes
in
fear
and
covetousnesse
,
and
the
ministers
of
holy
things
setting
themselves
against
all
that
is
sacred
,
and
setting
fire
upon
the
fields
,
and
turning
in
little
foxes
on
purpose
to
destroy
the
vineyards
;
and
what
shall
make
recompence
for
this
heap
of
sorrows
,
when
ever
God
shall
send
such
swords
of
fire
?
even
the
mercies
of
God
which
then
will
be
made
publick
,
when
we
shall
hear
such
afflicted
people
sing
Inconvertendo
captivitatem
Sion
with
the
voice
of
joy
and
festival
eucharist
,
among
such
as
keep
holy
day
;
and
when
peace
shall
become
sweeter
and
dwell
the
longer
;
and
in
the
mean
time
it
serves
religion
,
and
the
affliction
shall
try
the
children
of
God
,
and
God
shall
crown
them
,
and
men
shall
grow
wiser
,
and
more
holy
,
and
leave
their
petty
interstes
,
and
take
sanctuary
in
holy
living
and
be
taught
temperance
by
their
want
,
and
patience
by
their
suffering
,
and
charity
by
their
persecution
,
and
shall
better
understand
the
duty
of
their
relations
,
and
at
last
the
secret
worm
that
lay
at
the
root
of
the
plant
,
shall
be
drawn
forth
and
quite
extinguished
.
For
so
have
I
known
a
luxuriant
Vine
swell
into
irregular
twigs
,
and
bold
excrescencies
,
and
spend
it self
in
leaves
and
little
rings
,
and
affoord
but
trifling
clusters
to
the
wine-presse
,
and
a
faint
return
to
his
heart
which
longed
to
be
refreshed
with
a
full
vintage
:
But
when
the
Lord
of
the
vine
had
caused
the
dressers
to
cut
the
wilder
plant
and
made
it
bleed
,
it
grew
temperate
in
its
vain
expense
of
uselesse
leaves
,
and
knotted
into
fair
and
juicy
bunches
,
and
made
accounts
of
that
losse
of
blood
by
the
return
of
fruit
:
So
is
an
afflicted
Province
,
cured
of
its
surfets
,
and
punished
for
its
sins
,
and
bleeds
for
its
long
riot
,
and
is
left
ungoverned
for
its
disobedience
,
and
chastised
for
its
wantonnesse
,
and
when
the
sword
hath
let
forth
the
corrupted
blood
,
and
the
fire
hath
purged
the
rest
,
then
it
enters
into
the
double
joyes
of
restitution
,
and
gives
God
thanks
for
his
rod
,
and
confesses
the
mercies
of
the
Lord
in
making
the
smoke
be
changed
into
fire
,
and
the
cloud
into
a
perfume
,
the
sword
into
a
staffe
,
and
his
anger
into
mercy
.
Had
not
David
suffered
more
if
he
had
suffered
lesse
,
and
had
he
not
been
miserable
unlesse
he
had
been
afflicted
?
he
understood
it
well
when
he
said
.
It
is
good
for
me
that
I
have
been
afflicted
.
He
that
was
rival
to
Crassus
,
when
he
stood
candidate
to
command
the
Legions
in
the
Parthians
warre
was
much
troubled
that
he
missed
the
dignity
,
but
he
saw
himself
blessed
that
he
scaped
the
death
,
and
the
dishonour
of
the
overthrow
,
by
that
time
the
sad
news
arrived
at
Rome
.
The
Gentleman
at
Marseilles
cursed
his
starres
that
he
was
absent
when
the
ship
set
sail
to
sea
,
having
long
waited
for
a
winde
,
and
missed
it
;
but
he
gave
thanks
to
the
providence
that
blest
him
with
the
crosse
,
when
he
knew
that
the
ship
perished
in
the
voyage
,
and
all
the
men
were
drowned
:
And
even
those
virgins
and
barren
women
in
Jerusalem
,
that
longed
to
become
glad
mothers
,
and
for
want
of
children
would
not
be
comforted
,
yet
when
Titus
sacked
the
City
,
found
the
words
of
Jesus
true
Blessed
is
the
womb
that
never
bare
,
and
the
paps
that
never
gave
suck
.
And
the
world
being
governed
with
a
rare
variety
,
and
changes
of
accidents
,
and
providence
;
that
which
is
a
misfortune
in
the
particular
,
in
the
whole
order
of
things
becomes
a
blessing
bigger
then
we
hoped
for
,
then
when
we
were
angry
with
God
for
hindring
us
,
to
perish
in
pleasant
waves
,
or
when
he
was
contriving
to
pour
upon
thy
head
a
mighty
blessing
.
Do
not
think
the
Judge
condemns
you
when
he
chides
you
,
nor
think
to
read
thy
own
finall
sentence
by
the
first
half
of
his
words
;
Stand
still
and
see
how
it
will
be
in
the
whole
event
of
things
;
let
God
speak
his
minde
out
;
for
it
may
be
,
this
sad
beginning
is
but
an
art
to
bring
in
,
or
to
make
thee
to
esteem
,
and
entertain
,
and
understand
the
blessing
.
They
that
love
to
talk
of
the
mercies
of
the
Lord
,
and
to
recount
his
good
things
,
cannot
but
have
observed
that
God
delights
to
be
called
by
such
Appellatives
which
relate
to
miserable
and
afflicted
persons
:
He
is
the
Father
of
the
fatherlesse
,
and
an
avenger
of
the
widowes
cause
,
he
standeth
at
the
right
hand
of
the
poor
to
save
his
soul
from
unrighteous
Judges
,
and
he
is
with
us
in
tribulation
:
And
upon
this
ground
,
let
us
account
whether
mercy
be
not
the
greater
ingredient
in
that
death
and
deprivation
,
when
I
lose
a
man
and
get
God
to
be
my
Father
;
and
when
my
weak
arm
of
flesh
is
cut
from
my
shoulder
,
and
God
makes
me
to
lean
upon
him
,
and
becomes
my
Patron
and
my
Guide
,
my
Advocate
and
Defender
:
and
if
in
our
greatest
misery
Gods
mercy
is
so
conspicuous
,
what
can
we
suppose
him
to
be
in
the
endearment
of
his
loving
Kindnesse
?
If
his
vail
be
so
transparent
,
well
may
we
know
that
upon
his
face
dwels
glory
,
and
from
his
eyes
light
,
and
perpetuall
comforts
run
in
channels
,
larger
then
the
returns
of
the
Sea
,
when
it
is
driven
and
forced
faster
into
its
naturall
course
,
by
the
violence
of
a
tempest
from
the
North.
The
summe
is
this
,
God
intends
every
accident
should
minister
to
vertue
and
every
vertue
is
the
mother
and
the
nurse
of
joy
,
and
both
of
them
daughters
of
the
Divine
goodnesse
,
and
therefore
,
if
our
sorrows
do
not
passe
into
comforts
,
it
is
besides
Gods
intention
;
it
is
because
we
will
not
comply
with
the
act
of
that
mercy
which
would
save
us
by
all
means
,
and
all
varieties
,
by
health
and
by
sicknesse
,
by
the
life
and
by
the
death
of
our
dearest
friends
,
by
what
we
choose
and
by
what
we
fear
;
that
as
Gods
providence
rules
over
all
chances
of
things
,
and
all
designes
of
men
,
so
his
mercy
may
rule
over
all
his
providence
.
Sermon
.
XXVI
.
The
Miracles
of
the
Divine
Mercy
.
Part
II.
7.
GOD
having
by
these
means
secured
us
from
the
evils
of
nature
and
contingencies
,
he
represents
himself
to
be
our
Father
,
which
is
the
great
endearment
,
and
tye
,
and
expression
,
of
a
naturall
,
unalterable
,
and
essentiall
kindnesse
,
he
next
makes
provisions
for
us
to
supply
all
those
necessities
which
himself
hath
made
.
For
even
to
make
necessities
,
was
a
great
circumstance
of
the
mercy
,
and
all
the
relishes
of
wine
,
and
the
savourinesse
of
meat
,
the
sweet
and
the
fat
,
the
pleasure
and
the
satisfaction
,
the
restitution
of
spirits
,
and
the
strengthening
of
the
heart
,
are
not
owing
to
the
liver
of
the
vine
,
or
the
kidneys
of
wheat
,
to
the
blood
of
the
grape
,
or
the
strength
of
the
corne
,
but
to
the
appetite
,
or
the
necessity
;
and
therefore
it
is
,
that
he
that
sits
at
a
full
table
and
does
not
recreate
his
stomack
with
fasting
,
and
let
his
digestion
rest
,
and
place
himself
in
the
advantages
of
natures
intervals
,
he
loses
the
blessing
of
his
daily
bread
,
and
leans
upon
his
table
as
a
sick
man
upon
his
bed
,
or
the
lion
in
the
grasse
,
which
he
cannot
feed
on
;
but
he
that
wants
it
,
and
sits
down
when
nature
gives
the
signe
,
rejoyces
in
the
health
of
his
hunger
,
and
the
taste
of
his
meat
,
and
the
strengthening
of
his
spirit
,
and
gives
God
thanks
while
his
bones
and
his
flesh
rejoyce
in
the
provisions
of
nature
,
and
the
blessing
of
God
.
Are
not
the
imperfections
of
infancy
,
and
the
decayes
of
old
age
,
the
evils
of
our
nature
,
because
respectively
they
want
desire
,
and
they
want
gust
and
relish
,
and
reflections
upon
their
acts
of
sense
?
and
when
desire
failes
,
presently
the
mourners
go
about
the
streets
.
But
then
,
Eccles.
12.
that
these
desires
are
so
provided
for
by
nature
and
art
,
by
ordinary
and
extraordinary
,
by
foresight
and
contingency
,
according
to
necessity
,
and
up
unto
conveniency
,
until
we
arrive
at
abundance
,
is
a
chain
of
mercies
larger
then
the
Bowe
in
the
clouds
,
and
richer
then
the
trees
of
Eden
,
which
were
permitted
to
feed
our
miserable
father
:
Is
not
all
the
earth
our
orchard
,
and
our
granary
,
our
vineyard
,
and
our
garden
of
pleasure
?
and
the
face
of
the
Sea
is
our
traffique
,
and
the
bowels
of
the
Sea
is
our
vivarium
,
a
place
for
fish
to
feed
us
,
and
to
serve
some
other
collaterall
appendant
needs
;
and
all
the
face
of
heaven
is
a
repository
for
influences
and
breath
,
fruitfull
showers
and
fair
refreshments
;
and
when
God
made
provisions
for
his
other
creatures
,
he
gave
it
of
one
kinde
,
and
with
variety
no
greater
,
then
the
changes
of
day
and
night
,
one
devouring
the
other
,
or
sitting
down
with
his
draught
of
blood
,
or
walking
upon
his
portion
of
grasse
:
But
man
hath
all
the
food
of
beasts
,
and
all
the
beasts
themselves
that
are
fit
for
food
;
and
the
food
of
Angels
,
and
the
dew
of
heaven
,
and
the
fatnesse
of
the
earth
;
and
every
part
of
his
body
hath
a
provision
made
for
it
,
and
the
smoothnesse
of
the
olive
,
and
the
juice
of
the
vine
refresh
the
heart
and
make
the
face
cheerfull
,
and
serve
the
ends
of
joy
,
and
the
festivity
of
man
,
and
are
not
onely
to
cure
hunger
or
to
allay
thirst
,
but
to
appease
a
passion
,
and
allay
a
sorrow
.
It
is
an
infinite
variety
of
meat
with
which
God
furnishes
out
the
table
of
mankinde
;
and
in
the
covering
our
sin
,
and
clothing
our
nakednesse
,
God
passed
from
sig-leaves
to
the
skins
of
beasts
,
from
aprons
to
long-robes
,
from
leather
to
wool
,
and
from
thence
to
the
warmth
of
furres
,
and
the
coolnesse
of
silks
,
he
hath
dressed
not
onely
our
needs
,
but
hath
fitted
the
severall
portions
of
the
year
,
and
made
us
to
go
dressed
like
our
mother
;
leaving
off
the
winter
sables
when
the
florid
spring
appears
,
and
assoon
as
the
Tulip
fades
we
put
on
the
robe
of
Summer
,
and
then
shear
our
sheep
for
Winter
;
and
God
uses
us
as
Ioseph
did
his
brother
Benjamin
,
we
have
many
changes
of
raiment
,
and
our
messe
is
five
times
bigger
then
the
provision
made
for
our
brothers
of
the
Creation
.
But
the
providence
and
mercies
of
God
are
to
be
estimated
also
according
as
these
provisions
are
dispensed
to
every
single
person
.
For
that
I
may
not
remark
the
bounties
of
God
,
running
over
the
tables
of
the
rich
,
God
hath
also
made
provisions
for
the
poorest
person
:
so
that
if
they
can
but
rule
their
desires
they
shall
have
their
tables
furnished
;
and
this
is
secured
and
provided
for
by
one
promise
and
two
duties
,
by
our
Own
labour
,
and
our
Brothers
charity
▪
and
our
faith
in
this
affair
is
confirmed
by
all
our
own
,
and
by
all
the
experience
of
other
men
.
Are
not
all
the
men
and
the
women
of
the
world
provided
for
,
and
fed
and
clothed
till
they
die
?
and
was
it
not
alwayes
so
from
the
first
morning
of
the
creatures
?
and
that
a
man
is
starved
to
death
,
is
a
violence
and
a
rare
contingency
,
happening
almost
as
seldom
as
for
a
man
to
have
but
one
eye
:
and
if
our
being
provided
for
be
as
certain
as
for
a
man
to
have
two
eyes
,
we
have
reason
to
adore
the
wisdom
,
and
admire
the
mercies
of
our
Almighty
Father
.
But
these
things
are
evident
.
Is
it
not
a
great
thing
that
God
hath
made
such
strange
provisions
for
our
health
?
such
infinite
differences
of
Plants
,
and
hath
discovered
the
secrets
of
their
nature
by
meer
chance
,
or
by
inspiration
?
either
of
which
is
the
miracle
of
providence
,
secret
to
us
,
but
ordered
by
certain
and
regular
decrees
of
heaven
.
It
was
a
huge
diligence
and
care
of
the
divine
mercy
that
discovered
to
man
,
the
secrets
of
Spagyrick
medicines
,
of
stones
,
of
spirits
,
and
the
results
of
7.
or
8.
decoctions
,
and
the
strange
effects
of
accidental
mixtures
,
which
the
art
of
man
could
not
suspect
,
being
bound
up
in
the
secret
sanctuary
of
hidden
causes
,
and
secret
natures
,
and
being
laid
open
by
the
concourse
of
20.
or
30.
little
accidents
,
all
which
were
ordered
by
God
,
as
certainly
as
are
the
first
principles
of
nature
,
or
the
descent
of
sons
from
fathers
in
the
most
noble
families
.
But
that
which
I
shall
observe
in
this
whole
affair
is
,
that
there
are
both
for
the
provision
of
our
tables
,
and
the
relief
of
our
sicknesses
,
so
many
miracles
of
providence
that
they
give
plain
demonstration
what
relation
we
bear
to
heaven
:
and
the
poor
man
need
not
be
troubled
that
he
is
to
expect
his
daily
portion
after
the
Sun
is
up
:
for
he
hath
found
to
this
day
he
was
not
deceived
,
and
then
he
may
rejoyce
because
he
sees
by
an
effective
probation
that
in
heaven
a
decree
was
made
,
every
day
to
send
him
provisions
of
meat
and
drink
;
and
that
is
a
mighty
mercy
,
when
the
circles
of
heaven
are
bowed
down
to
wrap
us
in
a
bosome
of
care
,
and
nourishment
,
and
the
wisdom
of
God
is
daily
busied
to
serve
his
mercy
,
as
his
mercy
serves
our
necessities
.
Does
not
God
plant
remedies
there
where
the
diseases
are
most
popular
,
and
every
Countrey
is
best
provided
against
its
own
evils
?
Is
not
the
Rhubarb
found
where
the
Sun
most
corrupts
the
liver
,
and
the
Scabious
by
the
shore
of
the
Sea
,
that
God
might
cure
as
soon
as
he
wounds
,
and
the
inhabitants
may
see
their
remedy
against
the
leprosie
,
and
the
scurvy
,
before
they
feel
their
sicknesse
?
And
then
to
this
we
may
adde
,
Natures
commons
and
open
fields
,
the
shores
of
rivers
,
and
the
strand
of
the
Sea
,
the
unconfined
air
,
the
wildernesse
that
hath
no
hedge
,
and
that
in
these
every
man
may
hunt
and
fowl
and
fish
respectively
;
and
that
God
sends
some
miracles
and
extraordinary
blessings
so
for
the
publike
good
,
that
he
will
not
endure
they
should
be
inclosed
and
made
severall
:
Thus
he
is
pleased
to
dispense
the
Manna
of
Calabria
,
the
medicinall
waters
of
Germany
,
the
Musles
at
Sluce
at
this
day
,
and
the
Egyptian
beans
in
the
marishes
of
Albania
,
and
the
salt
at
Troas
of
old
;
which
God
to
defeat
the
covetousnesse
of
man
,
and
to
spread
his
mercy
over
the
face
of
the
indigent
,
as
the
Sun
scatters
his
beams
over
the
bosome
of
the
whole
earth
,
did
so
order
that
as
long
as
every
man
was
permitted
to
partake
,
the
bosome
of
heaven
was
open
;
but
when
man
gathered
them
into
single
handfulls
,
and
made
them
impropriate
,
God
gathered
his
hand
into
his
bosome
,
and
bound
the
heavens
with
ribs
of
brasse
,
and
the
earth
with
decrees
of
iron
,
and
the
blessing
reverted
to
him
that
gave
it
,
since
they
might
not
receive
it
,
to
whom
it
was
sent
.
And
in
general
,
this
is
the
excellency
of
this
mercy
,
that
all
our
needs
are
certainly
supplied
,
and
secured
by
a
promise
which
God
cannot
break
,
but
he
that
cannot
breake
the
lawes
of
his
own
promises
,
can
break
the
lawes
of
nature
,
that
he
may
perform
his
promise
,
and
he
will
do
a
miracle
rather
then
forsake
thee
in
thy
needs
:
So
that
our
security
and
the
relative
mercy
,
is
bound
upon
us
by
all
the
power
and
the
truth
of
God
.
8.
But
because
such
is
the
bounty
of
God
,
that
he
hath
provided
a
better
life
for
the
inheritance
of
man
,
if
God
is
so
mercifull
in
making
fair
provisions
for
our
lesse
noble
part
,
in
order
to
the
transition
toward
our
Countrey
,
we
may
expect
that
the
mercies
of
God
hath
rare
arts
to
secure
to
us
his
designed
bounty
,
in
order
to
our
inheritance
,
to
that
which
ought
to
be
our
portion
for
ever
.
And
here
I
consider
,
that
it
is
an
infinite
mercy
of
the
Almighty
Father
of
mercies
that
he
hath
appointed
to
us
such
a
religion
that
leads
us
to
a
huge
felicity
,
through
pleasant
wayes
.
For
the
felicity
that
is
designed
to
us
is
so
above
our
present
capacities
and
conceptions
,
that
while
we
are
so
ignorant
as
not
to
understand
it
,
we
are
also
so
foolish
as
not
to
desire
it
with
passions
great
enough
to
perform
the
little
conditions
of
its
purchase
;
God
therefore
knowing
how
great
an
interest
it
is
,
and
how
apt
we
would
be
to
neglect
it
,
hath
found
out
such
conditions
of
acquiring
it
which
are
eases
and
satisfaction
to
our
present
appetites
.
God
hath
bound
our
salvation
upon
us
by
the
endearment
of
temporall
prosperities
;
and
because
we
love
this
world
so
well
,
God
hath
so
ordered
it
,
that
even
this
world
may
secure
the
other
.
And
of
this
,
God
in
old
time
made
open
profession
,
for
when
he
had
secretly
designed
to
bring
his
people
to
a
glorious
immortality
in
another
world
,
he
told
them
nothing
of
that
,
it
being
a
thing
bigger
then
the
capacity
of
their
thoughts
,
or
of
their
Theology
,
but
told
them
that
which
would
tempt
them
most
,
and
endear
obedience
:
If
you
will
obey
,
ye
shall
eat
the
good
things
of
the
land
:
Ye
shall
possesse
a
rich
countrey
,
ye
shall
triumph
over
your
enemies
,
ye
shall
have
numerous
families
,
blessed
children
,
rich
granaries
,
over-running
wine-presses
;
for
God
knew
the
cognation
of
most
of
them
was
so
dear
,
between
their
affections
and
the
good
things
of
this
world
,
that
if
they
did
not
obey
in
hope
of
that
they
did
need
,
and
fancy
,
and
love
,
and
see
,
and
feel
,
it
was
not
to
be
expected
they
should
quit
their
affections
for
a
secret
in
another
world
,
whither
before
they
come
they
must
die
,
and
lose
all
desire
and
all
capacities
of
enjoyment
.
But
this
designe
of
God
which
was
bare-faced
in
the
dayes
of
the
law
,
is
now
in
the
Gospel
interwoven
secretly
(
but
yet
plain
enough
to
be
discovered
by
an
eye
of
faith
and
reason
)
into
every
vertue
,
and
temporal
advantage
is
a
great
ingredient
in
the
constitution
of
every
Christian
grace
for
so
the
richest
tissue
dazles
the
beholders
eye
when
the
Sun
reflects
upon
the
mettal
,
the
silver
and
the
gold
weaved
into
phantastic
imagery
,
or
a
wealthy
plainnesse
,
but
the
rich
wire
and
shining
filaments
are
wrought
upon
cheaper
silk
,
the
spoil
of
worms
and
flies
:
so
is
the
imbroidery
of
our
vertue
;
the
glories
of
the
spirit
dwell
upon
the
face
and
vestment
,
upon
the
fringes
and
the
borders
;
and
there
we
see
the
Beril
and
the
Onyx
,
the
Jasper
and
the
sardyx
,
order
and
perfection
love
and
peace
and
joy
,
mortification
of
the
passions
and
ravishment
of
the
will
,
adherencies
to
God
and
imitation
of
Christ
,
reception
and
entertainment
of
the
Holy
Ghost
and
longings
after
heaven
,
humility
,
and
chastity
,
temperance
,
and
sobriety
;
these
make
the
frame
of
the
garment
,
the
cloaths
of
the
soul
that
it
may
not
be
found
naked
in
the
day
of
the
Lords
visitation
;
but
through
these
rich
materials
a
thrid
of
silk
is
drawn
,
some
compliance
with
worms
and
weaker
creatures
,
something
that
shall
please
our
bowels
,
and
make
the
lower
man
to
rejoyce
:
they
are
wrought
upon
secular
content
,
and
material
satisfactions
,
and
now
we
cannot
be
happy
unlesse
we
be
pious
,
and
the
religion
of
a
Christian
is
the
greatest
security
and
the
most
certain
instrument
of
making
a
man
rich
,
and
pleased
,
and
healthful
and
wise
and
beloved
in
the
whole
world
.
I
shall
now
remark
onely
two
or
three
instances
;
for
the
main
body
of
this
truth
I
have
other
Life
of
H.
Jesus
.
part
3.
Disc.
14.
where
represented
.
1.
The
whole
religion
of
a
Christian
as
it
relates
to
others
is
nothing
but
justice
and
mercy
,
certain
parents
of
peace
and
benefit
:
and
upon
this
supposition
what
evil
can
come
to
a
just
and
a
merciful
to
a
necessary
and
useful
person
?
For
the
first
permission
of
evil
was
upon
the
stock
of
injustice
:
He
that
kills
may
be
killed
,
and
he
that
does
injury
may
be
mischieved
;
he
that
invades
another
mans
right
,
must
venture
the
losse
of
his
own
;
and
when
I
put
my
Brother
to
his
defence
he
may
chance
drive
the
evil
so
far
from
himself
,
that
it
may
reach
me
;
Laws
and
Judges
,
private
&
publick
judicatures
,
wars
and
tribunals
axes
and
wheels
were
made
,
not
for
the
righteous
,
but
for
the
unjust
;
and
all
that
whole
order
of
things
and
persons
would
be
uselesse
,
if
men
did
do
as
they
would
willingly
suffer
.
2.
And
because
there
is
no
evil
that
can
befal
a
just
man
unlesse
it
comes
by
injury
and
violence
,
our
religion
hath
also
made
as
good
provisions
against
that
too
,
as
the
nature
of
the
thing
will
suffer
;
for
by
patience
we
are
reconciled
to
the
sufferance
,
and
by
hope
and
faith
we
see
a
certain
consequent
reward
;
and
by
praying
for
the
persecuting
man
we
are
cured
of
all
the
evil
of
the
minde
,
the
envy
and
the
fretfulnesse
that
uses
to
gall
the
troubled
and
resisting
man
;
and
when
we
turn
all
the
passion
into
charity
,
and
God
turns
all
the
suffering
into
reward
,
there
remains
nothing
that
is
very
formidable
.
So
that
our
religion
obliges
us
to
such
duties
which
prevent
all
evils
that
happen
justly
to
men
,
(
and
in
our
religion
no
man
can
suffer
as
a
malefactor
,
if
he
follows
the
religion
truely
)
and
for
the
evils
that
are
unavoidable
and
come
by
violence
,
the
graces
of
this
discipline
turne
them
into
vertues
and
rewards
,
and
make
them
that
in
their
event
they
are
desirable
and
in
the
suffering
they
are
very
tolerable
.
3.
But
then
when
we
consider
that
the
religion
of
a
Christian
consists
in
doing
good
to
all
men
,
that
it
is
made
up
of
mercies
and
friendships
,
of
friendly
conventions
and
assemblies
of
Saints
,
that
all
are
to
do
good
works
for
necessary
uses
,
that
is
to
be
able
to
be
beneficial
to
the
publick
and
not
to
be
burthensome
to
any
,
where
it
can
be
avoided
,
what
can
be
wished
to
man
in
relation
to
others
,
and
what
can
be
more
beneficial
to
themselves
then
that
they
be
such
whom
other
men
will
value
for
their
interest
,
such
whom
the
publick
does
need
,
such
whom
Princes
and
Nobles
ought
to
esteem
,
and
all
men
can
make
use
of
according
to
their
several
conditions
;
that
they
are
so
well
provided
for
that
unlesse
a
persecution
disables
them
they
cannot
onely
maintain
themselves
,
but
oblige
others
to
their
charity
.
This
is
a
temporal
good
which
all
wise
men
reckon
as
part
of
that
felicity
which
recompences
all
the
labours
of
their
day
,
and
sweetens
the
sleep
of
their
night
,
and
places
them
in
that
circle
of
neigbour-hood
and
amity
where
men
are
most
valued
and
most
secure
.
4.
To
this
we
may
adde
this
material
consideration
.
That
al
those
graces
which
oblige
us
to
do
good
to
others
are
nothing
else
but
certain
instruments
of
doing
advantage
to
our selves
.
It
is
a
huge
noblenesse
of
charity
to
give
alms
not
onely
to
our
Brother
,
but
for
him
,
It
is
the
Christian
sacrifice
,
like
that
of
Job
who
made
oblations
for
his
sons
when
they
feasted
each
other
,
fearing
lest
they
had
sinned
against
God
;
and
if
I
give
almes
and
fast
and
pray
in
behalf
of
my
prince
,
or
my
Patron
,
my
friend
or
my
children
,
I
do
a
combination
of
holy
actions
,
which
are
of
all
things
that
I
can
do
,
the
most
effectual
intercession
for
him
,
whom
I
so
recommend
;
but
then
observe
the
art
of
this
,
and
what
a
plot
is
laid
by
the
divine
mercy
to
secure
blessing
to
to
our selves
.
That
I
am
a
person
fit
to
intercede
and
pray
for
him
must
suppose
me
a
gracious
person
,
one
whom
God
rather
will
accept
;
so
that
before
I
be
fit
to
pray
and
interpose
for
him
;
I
must
first
become
dear
to
God
,
and
my
charity
can
do
him
no
good
,
for
whose
interest
I
gave
it
,
but
by
making
me
first
acceptable
to
God
,
that
so
he
may
the
rather
hear
me
;
and
when
I
fast
,
it
is
first
an
act
of
repentance
for
my self
before
it
can
be
an
instrument
of
impetration
for
him
.
And
thus
I
do
my
Brother
a
single
benefit
,
by
doing
myself
a
double
one
,
and
it
is
also
so
ordered
that
when
I
pray
for
a
person
for
whom
God
will
not
hear
me
,
yet
then
he
will
hear
me
for
my self
though
I
say
nothing
in
my
own
behalf
,
and
our
prayers
are
like
Jonathans
arrows
,
if
they
fall
short
,
yet
they
return
my
friend
or
my
friendship
to
me
;
or
if
they
go
home
,
they
secure
him
whom
they
pray
for
,
and
I
have
not
onely
the
comfort
of
rejoycing
with
him
but
the
honour
and
the
reward
of
procuring
him
a
joy
;
and
certain
it
is
that
a
charitable
prayer
for
another
,
can
never
want
what
it
asks
,
or
instead
of
it
,
a
greater
blessing
.
The
good
man
that
saw
his
poor
brother
troubled
because
he
had
nothing
to
present
for
an
offering
at
the
Holy
communion
(
when
all
knew
themselves
obliged
to
do
kindnesse
for
Christs
poor
members
with
which
themselves
were
incorporated
with
so
mysterious
union
)
and
gave
him
mony
that
he
might
present
for
the
good
of
his
soul
as
other
Christians
did
,
had
not
onely
thereward
of
almes
but
of
religion
too
;
and
that
offering
was
well
husbanded
,
for
it
did
benefit
to
two
souls
;
for
as
I
sin
when
I
make
another
sin
:
so
if
I
help
him
to
do
a
good
,
I
am
a
sharer
in
the
gains
of
his
talent
,
and
he
shall
not
have
the
lesse
but
I
shall
be
rewarded
upon
his
stock
.
And
this
was
it
which
David
rejoyced
in
,
Particeps
sum
omnium
timentium
te
;
I
am
a
partner
,
a
companion
of
all
them
that
fear
thee
,
I
share
in
their
profits
.
If
I
do
but
rejoyce
at
every
grace
of
God
which
I
see
in
my
Brother
,
I
shall
be
rewarded
for
that
grace
;
and
we
need
not
envy
the
excellency
of
another
;
It
becomes
mine
as
well
as
his
:
and
if
I
do
rejoyce
,
I
shall
have
cause
to
rejoyce
so
excellent
,
so
full
,
so
artificial
is
the
mercy
of
God
in
making
and
seeking
and
finding
all
occasions
to
do
us
good
.
5.
The
very
charity
and
love
and
mercy
that
is
commanded
in
our
religion
is
in
it self
a
great
excellency
,
not
onely
in
order
to
heaven
,
but
to
the
comforts
of
the
earth
too
&
such
without
which
a
man
is
not
capable
of
a
blessing
or
a
comfort
;
&
he
that
sent
charity
and
friendships
into
the
world
,
intended
charity
to
be
as
relative
as
justice
,
&
to
do
its
effect
both
upon
the
loving
and
the
beloved
person
.
It
is
a
reward
and
a
blessing
to
a
kinde
Father
,
when
his
children
do
well
,
and
every
degree
of
prudent
love
which
he
bears
to
them
is
an
endearment
of
his
joy
;
and
he
that
loves
them
not
,
but
looks
upon
them
as
burdens
of
necessity
,
and
loads
to
his
fortune
,
loses
those
many
rejoycings
and
the
pleasures
of
kindnesse
,
which
they
feast
withal
who
love
to
divide
their
fortunes
,
amongst
them
,
because
they
have
already
divided
out
large
and
equal
portions
of
their
heart
.
I
have
instanced
in
this
relation
;
but
it
is
true
in
all
the
excellency
of
friendship
;
and
every
man
rejoyces
twice
when
he
hath
a
partner
of
his
joy
;
A
friend
shares
my
sorrow
and
makes
it
but
a
moiety
;
but
he
swells
my
joy
and
makes
it
double
.
For
so
two
chanels
divide
the
river
and
lessen
it
into
rivulets
,
and
make
it
foordable
and
apt
to
be
drunk
up
at
the
first
revels
of
the
Sirian
star
;
but
two
torches
do
not
divide
but
increase
the
flame
;
and
though
my
tears
are
the
sooner
dryed
up
,
when
they
run
upon
my
friends
cheeks
in
the
furrows
of
compassion
,
yet
when
my
flame
hath
kindled
his
lamp
,
we
unite
the
glories
and
make
them
radiant
like
the
golden
Candle-sticks
that
burn
before
the
throne
of
God
,
because
they
shine
by
numbers
,
by
unions
,
and
confederations
of
light
and
joy
.
And
now
upon
this
account
which
is
already
so
great
I
need
not
reckon
concerning
the
collateral
issues
,
and
little
streams
of
comfort
which
God
hath
made
to
issue
from
that
religion
to
which
God
hath
obliged
us
;
such
as
are
mutual
comforts
,
visiting
sick
people
,
instructing
the
ignorant
and
so
becoming
better
instructed
and
fortified
and
comforted
our selves
by
the
instruments
of
our
Brothers
case
and
advantages
;
the
glories
of
converting
souls
,
of
rescuing
a
sinner
from
hell
,
of
a
miserable
man
from
the
grave
the
honour
and
noblenesse
of
being
a
good
man
,
the
noble
confidence
,
and
the
bravery
of
innocence
,
the
ease
of
patience
,
the
quiet
of
contentednesse
,
the
rest
of
peacefulnesse
,
the
worthinesse
of
forgiving
others
,
the
greatnesse
of
spirit
that
is
in
despising
riches
,
and
the
sweetnesse
of
spirit
that
is
in
meeknesse
and
humility
;
these
are
Christian
graces
in
every
sense
;
favours
of
God
and
issues
of
his
bounty
&
his
mercy
;
but
al
that
I
shal
now
observe
further
concerning
them
,
is
this
,
that
God
hath
made
these
necessary
;
he
hath
obliged
us
to
have
them
under
pain
of
damnation
,
he
hath
made
it
so
sure
to
us
to
become
happy
even
in
this
world
,
that
if
we
will
not
,
he
hath
threatened
to
destroy
us
,
which
is
,
not
a
desire
or
aptnesse
to
do
us
an
evil
,
but
an
art
to
make
it
impossible
that
we
should
For
God
hath
so
ordered
it
that
we
cannot
perish
unlesse
we
desire
it
our selves
,
and
unlesse
we
will
do
our selves
a
mischief
on
purpose
to
get
hell
,
we
are
secured
of
heaven
,
and
there
is
not
in
the
nature
of
things
,
any
way
that
can
more
infallibly
do
the
work
of
felicity
upon
creatures
that
can
choose
,
then
to
make
that
which
they
should
naturally
choose
,
be
spiritually
their
duty
,
and
that
he
will
make
them
happy
hereafter
,
if
they
will
suffer
him
to
make
them
happy
here
;
But
hardly
stand
another
throng
of
mercies
that
must
be
considered
by
us
,
and
God
must
be
glorified
in
them
,
for
they
are
such
as
are
intended
to
preserve
to
us
all
this
felicity
.
9.
God
that
he
might
secure
our
duty
and
our
present
and
consequent
felicity
hath
tied
us
with
golden
chaines
and
bound
us
not
onely
with
the
bracelets
of
love
,
and
the
deliciousnesse
of
hope
,
but
with
the
ruder
cords
of
fear
and
reverence
,
even
with
all
the
innumerable
parts
of
a
restraining
grace
.
For
it
is
a
huge
aggravation
of
humane
calamity
to
consider
that
after
a
man
hath
been
instructed
in
the
love
and
advantages
of
his
Religion
,
and
knows
it
to
be
the
way
of
honour
and
felicity
,
and
that
to
prevaricate
his
holy
sanctions
is
certain
death
and
disgrace
to
eternal
ages
,
yet
that
some
men
shall
despise
their
religion
,
others
shall
be
very
weary
of
its
laws
,
and
cal
the
commandments
a
burden
,
and
too
many
,
with
a
perfect
choice
shall
delight
in
death
,
and
the
wayes
that
lead
thither
,
and
they
choose
mony
infinitely
,
and
to
rule
over
their
Brother
by
al
means
,
&
to
be
revenged
extremely
,
and
to
prevail
by
wrong
and
to
do
all
that
they
can
,
and
please
themselves
in
all
that
they
desire
,
and
love
it
fondly
,
and
be
restlesse
in
all
things
but
where
they
perish
;
if
God
should
not
interpose
by
the
arts
of
a
miraculous
and
merciful
grace
,
and
put
a
bridle
in
the
mouth
of
our
lusts
,
and
chastise
the
sea
of
our
follies
by
some
heaps
of
sand
or
the
walls
of
a
rock
,
we
should
perish
in
the
deluge
of
sin
universally
as
the
old
world
did
in
that
storm
of
the
divine
anger
,
the
flood
of
waters
.
But
thus
God
suffers
but
few
adulteries
in
the
world
in
respect
of
what
would
be
if
all
men
that
desire
to
be
adulterers
had
power
&
opportunity
;
and
yet
some
men
and
very
many
women
are
by
modesty
and
natural
shamefacednesse
chastised
in
their
too
forward
appetites
:
or
the
laws
of
man
or
publick
reputation
or
the
undecency
and
unhandsome
circumstances
of
sin
check
the
desire
and
make
it
that
it
cannot
arrive
at
act
:
for
so
have
I
seen
a
busie
flame
sitting
upon
a
sullen
cole
turn
its
point
to
all
the
angles
and
portions
of
its
neighbour-hood
and
reach
at
a
heap
of
prepared
straw
,
which
like
a
bold
temptation
called
it
to
a
restlesse
motion
and
activity
,
but
either
it
was
at
too
big
a
distance
or
a
gentle
breath
from
heaven
diverted
the
speare
and
the
ray
of
the
fire
to
the
other
side
,
and
so
prevented
the
violence
of
the
burning
,
till
the
flame
expired
in
a
weak
consumption
,
and
dyed
turning
into
smoak
and
the
coolnesse
of
death
and
the
harmlesnesse
of
a
Cinder
:
and
when
a
mans
desires
are
winged
with
sailes
and
a
lusty
wind
of
passion
and
passe
on
in
a
smooth
chanel
of
opportunity
,
God
often
times
hinders
the
lust
and
the
impatient
desire
from
passing
on
to
its
port
,
and
entring
into
action
,
by
a
suddain
thought
,
by
a
little
remembrance
of
a
word
,
by
a
fancy
,
by
a
sudden
disability
,
by
unreasonable
and
unlikely
fears
,
by
the
suddain
intervening
of
company
,
by
the
very
wearinesse
of
the
passion
,
by
curiosity
,
by
want
of
health
,
by
the
too
great
violence
of
the
desire
,
bursting
it self
with
its
fulnesse
into
dissolution
&
a
remisse
easinesse
,
by
a
sentence
of
scripture
,
by
the
reverence
of
a
good
man
,
or
else
by
the
proper
interventions
of
the
spirit
of
grace
chastising
the
crime
and
representing
its
appendant
mischiefs
and
its
constituent
disorder
and
irregularity
▪
and
after
all
this
,
the
very
anguish
and
trouble
of
being
defeated
in
the
purpose
hath
rolled
it self
into
so
much
uneasinesse
and
unquiet
reflections
,
that
the
man
is
grown
a
shamed
and
vexed
into
more
sober
counsels
.
And
the
mercy
of
God
is
not
lesse
then
infinite
in
separating
men
from
the
occasions
of
their
sin
,
from
the
neighbour-hood
and
temptation
;
for
if
the
Hyaena
and
a
dog
should
be
thrust
into
the
same
Kennel
,
one
of
them
would
soon
finde
a
grave
,
and
it
may
be
both
of
them
their
death
;
so
infallible
is
the
ruine
of
most
men
,
if
they
be
shewed
a
temptation
:
Nitre
and
resin
,
Naphtha
and
Bitumen
,
sulphur
and
pitch
are
their
constitution
,
and
the
fire
passes
upon
them
infinitely
,
and
there
is
none
to
rescue
them
.
But
God
by
removing
our
sins
far
from
us
,
as
far
as
the
East
is
from
the
West
not
onely
putting
away
the
guilt
,
but
setting
the
occasion
far
from
us
,
extremely
far
;
so
far
that
sometimes
we
cannot
sin
and
many
times
,
not
easily
,
hath
magnified
his
mercy
,
by
giving
us
safety
in
all
those
measures
in
which
we
are
untempted
.
It
would
be
the
matter
of
new
discourses
,
if
I
should
consider
concerning
the
variety
of
Gods
grace
,
his
preventing
and
accompanying
,
his
inviting
and
corroborating
grace
;
his
assisting
us
to
will
,
his
enabling
us
to
do
,
his
sending
Angels
to
watch
us
,
to
remove
us
from
evil
company
,
to
drive
us
with
swords
of
fire
from
forbidden
instances
,
to
carry
us
by
unobserved
opportunities
into
holy
company
,
to
minister
occasions
of
holy
discourses
,
to
make
it
by
some
means
or
other
necessary
to
do
a
holy
action
,
to
make
us
in
love
with
vertue
,
because
they
have
mingled
that
vertue
with
a
just
and
a
fair
interest
,
to
some
men
by
making
religion
that
thing
they
live
upon
,
to
others
,
the
means
of
their
reputation
,
and
the
securities
of
their
honour
,
and
thousands
of
wayes
more
,
which
every
prudent
man
that
watches
the
wayes
of
God
cannot
but
have
observed
.
But
I
must
also
observe
other
great
conjugations
of
mercy
,
for
he
that
is
to
passe
through
an
infinite
must
not
dwell
upon
everie
little
line
of
life
.
10.
The
next
order
of
mercies
is
such
,
which
is
of
so
pure
,
and
unmingled
constitution
,
that
it
hath
at
first
no
regard
to
the
capacities
and
disposition
of
the
receivers
,
and
afterwards
when
it
hath
,
it
relates
onely
to
such
conditions
,
which
it self
creates
and
produces
in
the
suscipient
,
I
mean
the
mercies
of
the
divine
predestination
.
For
was
it
not
an
infinite
mercy
that
God
should
predestinate
all
mankinde
to
salvation
by
Jesus
Christ
,
even
when
he
had
no
other
reason
to
move
him
to
do
it
but
because
man
was
miserable
and
needed
his
pity
?
But
I
shall
instance
onely
in
the
intermediall
part
of
this
mysterious
mercy
.
Why
should
God
cause
us
to
be
born
of
Christian
parents
,
and
not
to
be
circumcised
by
the
impure
hands
of
a
Turkish
Priest
?
What
distinguished
me
from
another
,
that
my
Father
was
severe
in
his
discipline
and
carefull
to
bring
me
up
in
the
nurture
and
admonition
of
the
Lord
,
and
I
was
not
exposed
to
the
carelesnesse
of
an
irreligious
guardian
,
and
taught
to
steal
,
and
lie
,
and
to
make
sport
with
my
infant
vices
,
and
beginnings
of
iniquity
?
Who
was
it
that
discerned
our
persons
from
the
lot
of
dying
Chrysomes
,
whose
portion
must
be
among
those
who
never
glorified
God
with
a
free
obedience
?
What
had
you
done
of
good
,
or
towards
it
,
that
you
was
not
condemned
to
the
stupid
ignorance
which
makes
the
souls
of
most
men
but
a
little
higher
then
beasts
,
and
who
understand
nothing
of
religion
and
noble
principles
,
of
parables
and
wise
sayings
of
old
men
.
And
not
onely
in
our
cradles
,
but
in
our
schools
,
and
in
our
colledges
,
in
our
friendships
,
and
in
our
marriages
,
in
our
enmities
,
and
in
all
our
conversation
,
in
our
vertues
and
in
our
vices
,
where
all
things
in
us
were
equal
,
or
else
we
were
the
inferiour
,
there
is
none
of
us
but
have
felt
the
mercies
of
many
differencies
.
Or
it
may
be
my
brother
and
I
were
intemperate
,
and
drunk
,
and
quarelsome
,
and
he
kill'd
a
man
,
but
God
did
not
suffer
me
to
do
so
:
He
fell
down
and
died
with
a
little
disorder
,
I
was
a
beast
and
yet
was
permitted
to
live
,
and
not
yet
to
die
in
my
sins
:
He
did
a
misse
once
and
was
surprized
in
that
disadvantage
:
I
sin
daily
and
am
still
invited
to
repentance
;
he
would
fain
have
lived
and
amended
;
I
neglect
the
grace
,
but
am
allowed
the
time
.
And
when
God
sends
the
Angel
of
his
wrath
to
execute
his
anger
upon
a
sinfull
people
we
are
encompassed
with
funerals
,
and
yet
the
Angel
hath
not
smitten
us
:
what
or
who
makes
the
difference
?
We
shall
then
see
,
when
in
the
separations
of
eternity
,
we
sitting
in
glory
,
shall
see
some
of
the
partners
of
our
sins
carried
into
despair
and
the
portions
of
the
left
hand
,
and
roaring
in
the
seats
of
the
reprobate
;
we
shall
then
perceive
that
it
is
even
that
mercy
which
hath
no
cause
but
it self
,
no
measure
of
its
emanation
but
our
misery
,
no
natural
limit
but
eternity
,
no
beginning
but
God
,
no
object
but
man
,
no
reason
but
an
essential
and
an
unalterable
goodnesse
,
no
variety
but
our
necessity
and
capacity
,
no
change
but
new
instances
of
its
own
nature
,
no
ending
or
repentance
,
but
our
absolute
and
obstinate
refusall
to
entertain
it
.
II.
Lastly
,
All
the
mercies
of
God
are
concentred
in
that
which
is
all
the
felicity
of
man
;
and
God
is
so
great
a
lover
of
souls
that
he
provides
securities
and
fair
conditions
for
them
,
even
against
all
our
reason
and
hopes
,
our
expectations
,
and
weak
discoursings
.
The
particulars
I
shall
remark
are
these
.
1.
Gods
mercy
prevails
over
the
malice
and
ignorances
,
the
weaknesses
and
follies
of
men
,
so
that
in
the
convention
and
assemblies
of
hereticks
(
as
the
word
is
usually
understood
for
erring
and
mistaken
people
)
although
their
doctrines
are
such
that
if
men
should
live
according
to
their
proper
and
naturall
consequences
,
they
would
live
impiously
,
yet
in
every
one
of
these
there
are
persons
so
innocently
and
invincibly
mistaken
,
and
who
mean
nothing
but
truth
,
while
in
the
simplicity
of
their
heart
they
talk
nothing
but
error
,
that
in
the
defiance
and
contradiction
of
their
own
doctrines
,
they
live
according
to
its
contradictory
.
He
that
beleeves
contrition
alone
with
confession
to
a
Priest
,
is
enough
to
expiate
ten
thousand
sins
,
is
furnished
with
an
excuse
easie
enough
to
quit
himself
from
the
troubles
of
a
holy
life
;
and
he
that
hath
a
great
many
cheap
wayes
of
buying
off
his
penances
for
a
little
money
,
even
for
the
greatest
sins
,
is
taught
a
way
not
to
fear
the
doing
of
an
act
,
for
which
he
must
repent
;
since
repentance
is
a
duty
so
soon
,
fo
certainly
,
and
so
easily
performed
:
But
these
are
notorious
doctrines
in
the
Roman
Church
,
and
yet
God
so
loves
the
souls
of
his
creatures
that
many
men
who
trust
to
these
doctrines
in
their
discourses
,
dare
not
rely
upon
them
in
their
lives
.
But
while
they
talk
as
if
they
did
not
need
to
live
strictly
,
many
of
them
live
so
strictly
as
if
they
did
not
beleeve
so
foolishly
.
He
that
tels
,
that
antecedently
God
hath
to
all
humane
choice
decreed
man
to
heaven
or
to
hell
,
takes
away
from
man
all
care
of
the
way
,
because
they
beleeve
that
he
that
infallibly
decreed
that
end
,
hath
unalterably
appointed
the
means
,
and
some
men
that
talk
thus
wildly
live
soberly
,
and
are
over-wrought
in
their
understanding
by
some
secret
art
of
God
,
that
man
may
not
perish
in
his
ignorance
,
but
be
assisted
in
his
choice
,
and
saved
by
the
Divine
mercies
.
And
there
is
no
sect
of
men
but
are
furnished
with
antidotes
and
little
excuses
to
cure
the
venom
of
their
doctrine
;
and
therefore
although
the
adherent
and
constituent
poison
is
notorious
and
therefore
to
be
declined
,
yet
because
it
is
collaterally
cured
and
over-poured
by
the
torrent
and
wisdom
of
Gods
mercies
,
the
men
are
to
be
taken
into
the
Quire
that
we
may
all
joyn
in
giving
of
God
praise
for
the
operation
of
his
hands
.
2.
I
said
formerly
that
there
are
many
secret
and
undiscerned
mercies
by
which
men
live
,
and
of
which
men
can
give
no
account
till
they
come
to
give
God
thanks
at
their
publication
;
and
of
this
sort
,
is
that
mercy
which
God
reserves
for
the
souls
of
many
millions
of
men
and
women
concerning
whom
we
have
no
hopes
,
if
we
account
concerning
them
by
the
usuall
proportions
of
revelation
and
Christian
commandements
,
and
yet
we
are
taught
to
hope
some
strange
good
things
concerning
them
by
the
analogy
and
generall
rules
of
the
Divine
mercy
.
For
what
shall
become
of
ignorant
Christians
,
people
that
live
in
wildnesses
and
places
more
desert
then
a
primitive
hermitage
,
people
that
are
baptized
,
and
taught
to
go
to
Church
,
it
may
be
once
a
yeer
,
people
that
can
get
no
more
knowledge
,
they
know
not
where
to
have
it
,
nor
how
to
desire
it
;
and
yet
that
an
eternity
of
pains
shall
be
consequent
to
such
an
ignorance
is
unlike
the
mercy
of
God
,
and
yet
that
they
should
be
in
any
dispositions
towards
an
eternity
of
intellectuall
joyes
is
no
where
set
down
in
the
leaves
of
revelation
;
and
when
the
Jews
grew
rebellious
,
or
a
silly
woman
of
the
daughters
of
Abraham
was
tempted
,
and
sinned
,
and
punished
with
death
,
we
usually
talk
as
if
that
death
passed
on
to
a
worse
;
but
yet
we
may
arrest
our
thoughts
upon
the
Divine
mercies
,
and
consider
that
it
is
reasonable
to
expect
from
the
Divine
goodnesse
,
that
no
greater
forfeiture
be
taken
upon
a
law
,
then
was
expressed
in
its
sanction
and
publication
.
He
that
makes
a
law
and
bindes
it
with
the
penalty
of
stripes
,
we
say
he
intends
not
to
afflict
the
disobedient
with
scorpions
and
axes
;
and
it
had
been
hugely
necessary
that
God
had
scar'd
the
Jews
from
their
sins
by
threatning
the
pains
of
hell
to
them
that
disobeyed
,
if
he
intended
to
inflict
it
;
for
although
many
men
would
have
ventured
the
future
,
since
they
are
not
affrighted
with
the
present
and
visible
evil
,
yet
some
persons
would
have
had
more
Philosophical
and
spiritual
apprehensions
then
others
,
and
have
been
infallibly
cured
in
all
their
temptations
with
the
fear
of
an
eternall
pain
;
and
however
,
whether
they
had
or
no
,
yet
since
it
cannot
be
understood
how
it
consists
with
the
Divine
justice
to
exact
a
pain
bigger
then
he
threatned
,
greater
then
he
gave
warning
of
so
we
are
sure
it
is
a
great
way
off
from
Gods
mercy
to
do
so
.
He
that
usually
imposes
lesse
,
and
is
loth
to
inflict
any
and
very
often
forgives
it
all
,
is
hugely
distant
from
exacting
an
eternall
punishment
,
when
the
most
that
he
threatned
and
gave
notice
of
,
was
but
a
temporall
.
The
effect
of
this
consideration
I
would
have
to
be
this
,
that
we
may
publikely
worship
this
mercy
of
God
which
is
kept
in
secret
and
that
we
be
not
too
forward
in
sentencing
all
Heathens
,
and
prevaricating
Jews
to
the
eternall
pains
of
hell
,
but
hope
that
they
have
a
portion
in
the
secrets
of
the
Divine
mercy
,
where
also
unlesse
many
of
us
have
some
little
portions
deposited
,
our
condition
will
be
very
uncertain
,
and
sometimes
most
miserable
.
God
knows
best
how
intolerably
accursed
a
thing
it
is
to
perish
in
the
eternall
flames
of
hell
,
and
therefore
he
is
not
easie
to
inflict
it
:
and
if
the
joyes
of
heaven
be
too
great
to
be
expected
upon
too
easie
termes
,
certainly
the
pains
of
the
damned
are
infinitely
too
big
to
passe
lightly
upon
persons
who
cannot
help
themselves
,
and
who
if
they
were
helped
with
clearer
revelations
would
have
avoided
it
:
But
as
in
these
things
we
must
not
pry
into
the
secrets
of
the
Divine
Oeconomy
,
being
sure
whether
it
be
so
or
no
,
it
is
most
just
,
even
as
it
is
;
so
we
may
expect
to
see
the
glories
of
the
Divine
mercy
made
publike
in
unexpected
instances
at
the
great
day
of
manifestation
:
And
indeed
our
dead
many
times
go
forth
from
our
hands
very
strangely
and
carelesly
,
without
prayers
,
without
Sacraments
,
without
consideration
,
without
counsel
,
and
without
comfort
;
and
to
dresse
the
souls
of
our
dear
people
to
so
sad
a
parting
is
an
imployment
,
we
therefore
omit
,
not
alwayes
because
we
are
negligent
,
but
because
the
work
is
sad
and
allay
the
affections
of
the
world
,
with
those
melancholy
circumstances
;
but
if
God
did
not
in
his
mercies
make
secret
and
equivalent
provisions
for
them
,
and
take
care
of
his
redeemed
ones
we
might
unhappily
meet
them
in
a
sad
eternity
,
and
without
remedy
weep
together
and
groan
for
ever
.
But
God
hath
provided
better
things
for
them
,
that
they
without
us
,
that
is
,
without
our
assistances
,
shall
be
made
perfect
.
Sermon
.
XXVII
.
The
Miracles
of
the
Divine
Mercy
.
Part
III.
THere
are
very
many
more
orders
and
conjugations
of
mercies
,
but
because
the
numbers
of
them
naturally
tend
to
their
own
greatnesse
,
that
is
,
to
have
no
measure
,
I
must
reckon
but
a
few
more
,
and
them
also
without
order
;
for
that
they
do
descend
upon
us
,
we
see
and
feel
,
but
by
what
order
of
things
,
or
causes
,
is
as
undiscerned
as
the
head
of
Nilus
,
or
a
sudden
remembrance
of
a
long
neglected
and
forgotten
proposition
.
1.
But
upon
this
account
it
is
,
that
good
men
have
observed
,
that
the
providence
of
God
is
so
great
a
provider
for
holy
living
,
and
does
so
certainly
minister
to
religion
,
that
nature
and
chance
,
the
order
of
the
world
,
and
the
influences
of
heaven
are
taught
to
serve
the
ends
of
the
Spirit
of
God
,
and
the
spirit
of
a
man
.
I
do
not
speak
of
the
miracles
that
God
hath
in
the
severall
periods
of
the
world
wrought
for
the
establishing
his
lawes
,
and
confirming
his
promises
,
and
securing
our
obedience
;
though
that
was
all
the
way
the
overflowings
and
miracles
of
mercy
as
well
as
power
:
but
that
which
I
consider
is
,
that
besides
the
extraordinary
emanations
of
the
Divine
power
upon
the
first
and
most
solemn
occasions
of
an
institution
and
the
first
beginnings
of
a
religion
,
such
as
were
,
the
wonders
God
did
in
Egypt
and
in
the
wildernesse
,
preparatory
to
the
sanction
of
that
law
,
and
the
first
covenant
;
and
the
miracles
wrought
by
Christ
and
his
Apostles
,
for
the
founding
and
the
building
up
the
religion
of
the
Gospel
,
and
the
new
covenant
:
God
does
also
do
things
wonderfull
and
miraculous
,
for
the
promoting
the
ordinary
and
lesse
solemn
actions
of
our
piety
,
and
to
assist
and
accompany
them
in
a
constant
and
regular
succession
.
It
was
a
strange
variety
of
naturall
efficacies
,
that
Manna
should
stink
in
24.
hours
if
gathered
upon
Wednesday
and
Thursday
,
and
that
it
should
last
till
48.
hours
if
gathered
upon
the
Even
of
the
Sabbath
;
and
that
it
should
last
many
hundreds
of
yeers
when
placed
in
the
Sanctuary
by
the
ministery
of
the
high
Priest
;
but
so
it
was
in
the
Jews
religion
;
and
Manna
pleased
every
palate
,
and
it
filled
all
appetites
,
and
the
same
measure
was
a
different
proportion
;
it
was
much
and
it
was
little
;
as
if
nature
,
that
it
might
serve
religion
,
had
been
taught
some
measures
of
infinity
,
which
is
every
where
and
no
where
,
filling
all
things
,
and
circumscribed
with
nothing
,
measured
by
one
Omer
,
and
doing
the
work
of
two
;
like
the
crowns
of
Kings
,
fitting
the
browes
of
Nimrod
and
the
most
mighty
Warriour
,
and
yet
not
too
large
for
the
temples
of
an
infant
Prince
.
And
not
onely
is
it
thus
in
nature
,
but
in
contingencies
and
acts
depending
,
upon
the
choice
of
men
;
for
God
having
commanded
the
sons
of
Israel
to
go
up
to
Jerusalem
to
worship
thrice
every
yeer
,
and
to
leave
their
borders
to
be
guarded
by
women
,
and
children
and
sick
persons
,
in
the
neighbourhood
of
diligent
and
spitefull
enemies
,
yet
God
so
disposed
of
their
hearts
and
opportunities
,
that
they
never
entered
the
land
when
the
people
were
at
their
solemnity
;
untill
they
desecrated
their
rites
,
by
doing
at
their
Passeover
the
greatest
sin
and
treason
in
the
world
;
till
at
Easter
they
crucified
the
Lord
of
life
and
glory
,
they
were
secure
in
Jerusalem
and
in
their
borders
;
but
when
they
had
destroyed
religion
by
this
act
,
God
took
away
their
security
,
and
Titus
besieged
the
City
at
the
feast
of
Easter
,
that
the
more
might
perish
in
the
deluge
of
the
Divine
indignation
.
To
this
observation
the
Jews
adde
,
that
in
Jerusalem
no
man
ever
had
a
fall
that
came
thither
to
worship
;
that
at
their
solemn
festivals
there
was
reception
in
the
Town
for
all
the
inhabitants
of
the
land
;
concerning
which
although
I
cannot
affirm
any
thing
,
yet
this
is
certain
,
that
no
godly
person
among
all
the
tribes
of
Israel
was
ever
a
begger
,
but
all
the
variety
of
humane
chances
,
were
over-ruled
to
the
purposes
of
providence
,
and
providence
was
measured
by
the
ends
of
the
religion
,
and
the
religion
which
promised
them
plenty
,
performed
the
promise
till
the
Nation
and
the
religion
too
began
to
decline
,
that
it
might
give
place
to
a
better
ministery
,
and
a
more
excellent
dispensation
of
the
things
of
the
world
.
But
when
Christian
religion
was
planted
and
had
taken
root
,
and
had
filled
all
lands
,
then
all
the
nature
of
things
,
the
whole
creation
became
servant
to
the
kingdom
of
grace
,
and
the
Head
of
the
religion
is
also
the
Head
of
the
creatures
,
and
ministers
all
the
things
of
the
world
in
order
to
the
Spirit
of
grace
:
and
now
Angels
are
ministring
spirits
,
sent
forth
to
minister
for
the
good
of
them
that
fear
the
Lord
,
and
all
the
violences
of
men
,
and
things
of
nature
and
choice
,
are
forced
into
subjection
and
lowest
ministeries
,
and
to
cooperate
as
with
an
united
designe
to
verifie
all
the
promises
of
the
Gospel
,
and
to
secure
and
advantage
all
the
children
of
the
kingdom
,
and
now
he
that
is
made
poor
by
chance
,
or
persecution
,
is
made
rich
by
religion
,
and
he
that
hath
nothing
,
yet
possesses
all
things
,
and
sorrow
it self
is
the
greatest
comfort
,
not
only
because
it
ministers
to
vertue
,
but
because
it self
is
one
,
as
in
the
case
of
repentance
;
and
death
ministers
to
life
,
and
bondage
is
freedom
,
and
losse
is
gain
,
and
our
enemies
are
our
friends
,
and
every
thing
turns
into
religion
,
and
religion
turns
into
felicity
,
and
all
manner
of
advantages
.
But
that
I
may
not
need
to
enumerate
any
more
particulars
in
this
observation
certain
it
is
that
Angels
of
light
and
darknesse
,
all
the
influences
of
heaven
,
and
the
fruits
and
productions
of
the
earth
,
the
stars
,
and
the
elements
,
the
secret
things
that
lie
in
the
bowels
of
the
Sea
,
and
the
entrails
of
the
earth
,
the
single
effects
of
all
efficients
,
and
the
conjunction
of
all
causes
,
all
events
foreseen
,
and
all
rare
contingencies
,
every
thing
of
chance
,
and
every
thing
of
choice
,
is
so
much
a
servant
to
him
whose
greatest
desire
,
and
great
interest
,
is
by
all
means
to
save
our
souls
,
that
we
are
thereby
made
sure
,
that
all
the
whole
creation
shall
be
made
to
bend
in
all
the
flexures
of
its
nature
and
accidents
,
that
it
may
minister
to
religion
,
to
the
good
of
the
Catholike
Church
,
and
every
person
within
its
bosom
,
who
are
the
body
of
him
that
rules
over
all
the
world
,
and
commands
them
as
he
chooses
.
2.
But
that
which
is
next
to
this
,
and
not
much
unlike
the
designe
of
this
wonderfull
mercy
,
is
,
that
all
the
actions
of
religion
,
though
mingled
with
circumstances
of
differing
and
sometimes
of
contradictory
relations
are
so
concentred
in
God
their
proper
centre
,
and
conducted
in
such
certain
and
pure
channels
of
reason
and
rule
,
that
no
one
duty
does
contradict
another
;
and
it
can
never
be
necessary
for
any
man
in
any
case
to
sin
.
They
that
bound
themselves
by
an
oath
to
kill
Paul
were
not
environed
with
the
sad
necessities
of
murder
on
one
side
,
and
vow-breach
on
the
other
,
so
that
if
they
did
murder
him
they
were
man-slayers
,
if
they
did
not
they
were
perjured
;
for
God
had
made
provision
for
this
case
,
that
no
unlawful
oath
should
passe
an
obligation
.
He
that
hath
given
his
faith
in
unlawfull
confederation
against
his
Prince
,
is
not
girded
with
a
fatall
necessity
of
breach
of
trust
on
one
side
,
or
breach
of
allegeance
on
the
other
;
for
in
this
also
God
hath
secured
the
case
of
conscience
,
by
forbidding
any
man
to
make
an
unlawfull
promise
,
and
upon
a
stronger
degree
of
the
same
reason
,
by
forbidding
him
to
keep
it
in
case
he
hath
made
it
.
He
that
doubts
whether
it
be
lawfull
to
keep
the
Sunday
holy
,
must
not
do
it
during
that
doubt
,
because
whatsoever
is
not
of
faith
is
sin
;
But
yet
Gods
mercy
hath
taken
care
to
break
this
snare
in
sunder
,
so
that
he
may
neither
sin
against
the
commandement
,
nor
against
his
conscience
;
for
he
is
bound
to
lay
aside
his
errour
and
be
better
instructed
;
till
when
,
the
scene
of
his
sin
lies
in
something
that
hath
influence
upon
his
understanding
,
not
in
the
omission
of
the
fact
;
No
man
can
serve
two
Masters
,
but
therefore
he
must
hate
the
one
and
cleave
to
the
other
.
But
then
if
we
consider
what
infinite
contradiction
there
is
in
sin
,
and
that
the
great
long
suffering
of
God
is
expressed
in
this
,
that
God
suffered
the
contradiction
of
sinners
,
we
shall
feel
the
mercy
of
God
in
the
peace
of
our
consciences
and
the
unity
of
religion
,
so
long
as
we
do
the
work
of
God
.
It
is
a
huge
affront
to
a
covetous
man
that
he
is
the
further
off
from
fulnesse
by
having
great
heaps
&
vast
revenues
;
and
that
his
thirst
increases
by
having
that
which
should
quench
it
;
and
that
the
more
he
shall
need
to
be
satisfied
,
the
lesse
he
shall
dare
to
do
it
;
and
that
he
shall
refuse
to
drink
because
he
is
dry
;
that
he
dyes
if
he
tasts
,
and
languishes
if
he
does
not
;
and
at
the
same
time
he
is
full
and
empty
,
bursting
with
a
plethory
,
and
consumed
with
hunger
,
drowned
with
rivers
of
oyle
and
wine
and
yet
dry
as
the
Arabian
sands
;
but
then
the
contradiction
is
multiplyed
and
the
labyrinths
more
amazed
,
when
prodigality
waits
,
upon
another
curse
,
and
covetousnesse
heaps
up
,
that
prodigality
may
scatter
abroad
;
then
distractions
are
infinite
,
and
a
man
hath
two
Devils
to
serve
of
contradictory
designes
and
both
of
them
exacting
obedience
more
unreasonably
then
the
Egyptian
task-masters
then
there
is
no
rest
,
no
end
of
labours
,
no
satisfaction
of
purposes
,
no
method
of
things
,
but
they
begin
where
they
should
end
,
and
begin
again
,
and
never
passe
forth
to
content
or
reason
,
or
quietnesse
,
or
possession
.
But
the
duty
of
a
Christian
is
easie
in
a
persecution
,
it
is
clear
under
a
Tyranny
,
it
is
evident
in
despite
of
heresy
,
it
is
one
in
the
midst
of
schisme
,
it
is
determined
amongst
infinite
disputes
,
being
like
a
rock
in
the
sea
which
is
beaten
with
the
tide
and
washed
with
retiring
waters
,
and
encompassed
with
mists
,
and
appears
in
several
figures
,
but
it
alwayes
dips
its
foot
in
the
same
bottom
and
remaines
the
same
in
calms
and
storms
,
and
survives
the
revolution
of
ten
thousand
tides
,
and
there
shall
dwell
till
time
and
tides
shall
be
no
more
:
so
is
our
duty
,
uniform
and
constant
,
open
and
notorious
,
variously
represented
,
but
in
the
same
manner
exacted
;
and
in
the
interest
of
our
souls
God
hath
not
exposed
us
to
uncertainty
or
the
variety
of
anything
that
can
change
,
and
it
is
by
the
grace
and
mercy
of
God
put
into
the
power
of
every
Christian
to
do
that
which
God
through
Jesus
Christ
will
accept
to
salvation
;
and
neither
men
nor
Devils
shall
hinder
it
unlesse
we
list
our selves
.
3.
After
all
this
we
may
sit
down
and
reckon
by
great
sums
and
conjugations
of
his
gracious
gifts
,
and
tell
the
minuts
of
eternity
by
the
number
of
the
Divine
mercies
:
God
hath
given
his
laws
to
rule
us
,
his
word
to
instruct
us
,
his
spirit
to
guide
us
,
his
Angels
to
protect
us
,
his
ministers
to
exhort
us
;
he
revealed
all
our
duty
and
he
hath
concealed
whatsoever
can
hinder
us
,
he
hath
affrighted
our
follies
with
feare
of
death
and
engaged
our
watchfulnesse
by
its
secret
coming
;
he
hath
exercised
our
faith
by
keeping
private
the
state
of
souls
departed
,
and
yet
hath
confirmed
our
faith
by
a
promise
of
a
resurrection
and
entertained
our
hope
by
some
general
significations
of
the
state
of
interval
:
His
mercies
make
contemptible
means
instrumental
to
great
purposes
,
and
a
small
herb
the
remedy
of
the
greatest
diseases
;
he
impedes
the
Devils
rage
and
infatuates
,
his
counsels
,
he
diverts
his
malice
,
and
defeats
his
purposes
,
he
bindes
him
in
the
chaine
of
darknesse
and
gives
him
no
power
over
the
children
of
light
;
he
suffers
him
to
walk
in
solitary
places
and
yet
fetters
him
that
he
cannot
disturb
the
sleep
of
a
childe
;
he
hath
given
him
mighty
power
&
yet
a
young
maiden
that
resists
him
shall
make
him
flee
away
;
he
hath
given
him
a
vast
knowledge
and
yet
an
ignorant
man
can
confute
him
with
the
twelve
articles
of
his
creed
,
he
gave
him
power
over
the
winds
and
made
him
Prince
of
the
air
and
yet
the
breath
of
a
holy
prayer
can
drive
him
as
far
as
the
utmost
sea
;
and
he
hath
so
restrained
him
,
that
(
except
it
be
by
faith
)
we
know
not
whether
there
be
any
Devils
yea
,
or
no
:
for
we
never
heard
his
noises
,
nor
have
seen
his
affrighting
shapes
.
]
This
is
that
great
Principle
of
all
the
felicity
we
hope
for
,
and
of
all
the
means
thither
,
and
of
all
the
skill
and
all
the
strengths
we
haue
to
use
those
means
he
hath
made
great
variety
of
conditions
and
yet
hath
made
all
necessary
,
and
all
mutual
helpers
,
and
by
some
instruments
and
in
some
respects
they
are
all
equal
in
order
to
felicity
,
to
content
and
final
and
intermedial
satisfactions
:
He
gave
us
part
of
our
reward
in
hand
that
he
might
enable
us
to
work
for
more
;
he
taught
the
world
arts
for
use
,
arts
for
entertainment
of
all
our
faculties
,
and
all
our
dispositions
;
he
gives
eternal
gifts
for
temporal
services
and
gives
us
whatsoever
we
want
,
for
asking
,
and
commands
us
to
ask
,
and
theatens
us
if
we
will
not
ask
,
and
punishes
us
for
refusing
to
be
happy
.
This
is
that
glorious
attribute
that
hath
made
order
,
and
health
,
and
harmony
and
hope
,
restitutions
and
variety
,
the
joyes
of
direct
possession
,
and
the
joyes
,
the
artificial
joyes
of
contrariety
and
comparison
;
he
comforts
the
poor
,
and
he
brings
down
the
rich
,
that
they
may
be
safe
in
their
humility
and
sorrow
,
from
the
transportations
of
an
unhappy
and
-
uninstructed
prosperity
;
he
gives
necessaries
to
all
,
and
scatters
the
extraordinary
provisions
so
,
that
every
nation
may
traffick
in
charity
,
and
commute
for
pleasures
;
He
was
the
Lord
of
hosts
,
and
he
is
stil
what
he
was
,
but
he
loves
to
be
called
the
God
of
peace
,
because
he
was
terrible
in
that
,
but
he
is
delighted
in
this
.
His
mercy
is
his
glory
,
and
his
glory
is
the
light
of
heaven
;
his
mercy
is
the
life
of
the
creation
and
it
fills
all
the
earth
,
and
his
mercy
is
a
sea
too
;
and
it
fills
all
the
abysses
of
the
deep
;
it
hath
given
us
promises
for
supply
of
whatsoever
we
need
and
relieves
us
in
all
our
fears
,
and
in
all
the
evils
that
we
suffer
;
his
mercies
are
more
then
we
can
tell
,
and
they
are
more
then
we
can
feel
;
for
all
the
world
in
the
abysse
of
the
Divine
mercies
is
like
a
man
diving
into
the
bottom
of
the
sea
,
over
whose
head
the
waters
run
insensibly
,
and
unperceived
,
and
yet
the
weight
is
vast
and
the
sum
of
them
is
unmeasurable
,
and
the
man
is
not
pressed
with
the
burden
,
nor
confounded
with
numbers
;
and
no
observation
is
able
to
recount
,
no
sense
sufficient
to
perceive
,
no
memory
large
enough
to
retain
,
no
understanding
great
enough
to
apprehend
this
infinity
,
but
we
must
admire
and
love
and
worship
,
and
magnify
this
mercy
for
ever
and
ever
;
that
we
we
may
dwell
in
what
we
feel
,
and
be
comprehended
by
that
which
is
equal
to
God
,
and
the
parent
of
all
felicity
.
And
yet
this
is
but
the
one
half
.
The
mercies
of
giving
I
have
now
told
of
,
but
those
of
forgiving
are
greater
,
though
not
more
.
[
He
is
ready
to
forgive
]
and
upon
this
stock
thrives
the
interest
of
our
great
hope
,
the
hopes
of
a
blessed
immortality
;
for
if
the
mercies
of
giving
have
not
made
our
expectations
big
enough
to
entertain
the
confidences
of
heaven
;
yet
when
we
think
of
the
graciousnesse
and
readinesse
of
forgiving
,
we
may
with
more
readinesse
hope
to
escape
hell
,
and
then
we
cannot
but
be
blessed
by
an
eternal
consequence
:
we
have
but
small
opinion
of
the
Divine
mercy
,
if
we
dare
not
believe
concerning
it
,
that
it
is
desirous
and
able
and
watchful
and
passionate
to
keep
us
or
rescue
us
respectively
from
such
a
condemnation
the
pain
of
which
is
insupportable
,
and
the
duration
is
eternal
,
and
the
extension
is
misery
upon
all
our
faculties
,
and
the
intension
is
great
beyond
patience
or
natural
or
supernatural
abilities
,
and
the
state
is
a
state
of
darknesse
,
and
despair
,
of
confusion
and
amazement
,
of
cursing
and
roaring
,
anguish
of
spirit
,
and
gnashing
of
teeth
,
misery
universal
,
perfect
and
irremediable
.
From
this
it
is
which
Gods
mercies
would
so
fain
preserve
us
:
This
is
a
state
that
God
provides
for
his
enemies
,
not
for
them
that
love
him
,
that
endeavour
to
obey
though
they
do
it
but
in
weaknesse
,
that
weep
truely
for
their
sins
though
but
with
a
shower
no
bigger
then
the
drops
of
pitty
,
that
wait
for
his
coming
with
a
holy
and
pure
flame
,
though
their
lamps
are
no
brighter
then
a
poor
mans
candle
,
though
their
strengths
are
no
greater
then
a
contrite
reed
or
a
strained
arme
,
and
their
fires
have
no
more
warmth
then
the
smok
of
kindling
flax
;
if
our
faith
be
pure
and
our
love
unfained
,
if
the
degree
of
it
be
great
God
will
accept
it
into
glory
:
if
it
be
little
he
will
accept
it
into
grace
,
and
make
it
bigger
.
For
that
is
the
first
instance
of
Gods
readinesse
to
forgive
:
he
will
upon
any
termes
,
that
are
not
unreasonable
and
that
do
not
suppose
a
remanent
affection
to
sin
keep
us
from
the
intolerable
paines
of
hell
.
And
indeed
if
we
consider
the
constitution
of
the
conditions
which
God
requires
,
we
shall
soon
perceive
God
intends
heaven
to
us
as
a
meer
gift
,
and
that
the
duties
on
our
part
are
but
little
entertainments
and
exercises
of
our
affections
and
our
love
that
the
Devil
might
not
seize
upon
that
portion
which
to
eternal
ages
shall
be
the
instrument
of
our
happinesse
.
For
in
all
the
parts
of
our
duty
it
may
be
there
is
but
one
instance
in
which
we
are
to
do
violence
to
our
natural
and
first
desires
.
For
those
men
have
very
ill
natures
to
whom
vertue
is
so
contrary
that
they
are
inclined
naturally
to
lust
,
to
drunkennesse
and
anger
,
and
pride
and
covetousnesse
,
and
unthankefulnesse
and
disobedience
:
Most
men
that
are
tempted
with
lust
,
could
easily
enough
entertain
the
sobrieties
of
other
counsels
,
as
of
temperance
,
and
justice
,
or
religion
,
if
it
would
indulge
to
them
but
that
one
passion
of
lust
,
&
persons
that
are
greedy
of
mony
are
not
fond
of
amorous
vanities
nor
care
they
to
sit
long
at
the
wine
and
one
vice
destroyes
another
,
and
when
one
vice
is
consequent
to
another
,
it
is
by
way
of
punishment
and
dereliction
of
the
man
,
unlesse
where
vices
have
cognation
,
and
seem
but
like
several
degrees
of
one
another
;
and
it
is
evil
custome
and
superinduced
habits
that
make
artificiall
appetites
in
most
men
to
most
sins
;
But
many
times
their
naturall
temper
vexes
them
into
uneasie
dispositions
and
aptnesses
onely
to
some
one
unhandsome
sort
of
action
;
that
one
thing
therefore
is
it
in
which
God
demands
of
thee
mortification
and
self
deniall
.
Certain
it
is
;
There
are
very
many
men
in
the
world
that
would
fain
commute
their
severity
in
al
other
instances
for
a
licence
in
their
one
appetite
;
they
would
not
refuse
long
prayers
after
a
drunken
meeting
,
or
great
almes
to
gether
with
one
great
lust
;
but
then
consider
how
easie
it
is
for
them
to
go
to
heaven
;
God
demands
of
them
for
his
sake
&
their
own
to
crucifie
but
one
natural
lust
,
or
one
evil
habit
,
(
for
all
the
rest
they
are
easie
enough
to
do
themselves
)
&
God
will
give
them
heaven
,
where
the
joy
is
more
then
one
,
and
I
said
it
is
but
one
mortification
God
requires
of
most
men
;
for
if
those
persons
would
extirp
but
that
one
thing
in
which
they
are
principally
tempted
it
is
not
easily
imaginable
that
any
lesse
evill
to
which
the
temptation
is
trifling
should
interpose
between
them
and
their
great
interest
.
If
Saul
had
not
spared
Agag
,
the
people
could
not
have
expected
mercy
;
and
our
little
and
inferiour
appetites
that
rather
come
to
us
by
intimation
and
consequent
adherences
,
then
by
direct
violence
,
must
not
dwell
with
him
who
hath
crossed
the
violence
of
his
distempered
nature
in
a
beloved
instance
;
since
therefore
this
is
the
state
of
most
men
and
God
in
effect
demands
of
them
but
one
thing
,
and
in
exchange
for
that
will
give
them
all
good
things
,
it
gives
demonstration
of
his
huge
easinesse
to
redeem
us
from
that
intolerable
evil
that
is
equally
consequent
to
the
indulging
to
one
or
to
twenty
sinful
habits
.
2.
Gods
readinesse
to
pardon
appears
in
this
,
that
he
pardons
before
we
ask
,
for
he
that
bids
us
ask
for
pardon
hath
in
designe
and
purpose
done
the
thing
already
:
for
what
is
wanting
on
his
2.
part
in
whose
onely
power
it
is
to
give
pardon
,
and
in
whose
desire
it
is
that
we
should
be
pardoned
,
and
who
commands
us
to
lay
hold
upon
the
offer
;
he
hath
done
all
that
belongs
to
God
;
that
is
all
that
concerns
the
pardon
:
there
it
lies
ready
,
it
is
recorded
in
the
book
of
life
,
it
wants
nothing
,
but
being
exemplified
and
taken
forth
,
and
the
Holy
spirit
stands
ready
to
consigne
and
passe
the
privy
signet
,
that
we
may
exhibit
it
to
devils
and
evil
men
when
they
tempt
us
to
despair
or
sin
.
3.
Nay
God
is
so
ready
in
his
mercy
that
he
did
pardon
us
even
3.
before
he
redeemed
us
:
for
what
is
the
secret
of
the
mysterie
,
that
the
eternal
Son
of
God
should
take
upon
him
our
nature
,
and
die
our
death
and
suffer
for
our
sins
and
do
our
work
,
and
enable
us
to
do
our
own
?
he
that
did
this
is
God
:
he
who
thought
it
no
robbery
to
be
equal
with
God
:
he
came
to
satisfie
himself
,
to
pay
to
himself
the
price
for
his
own
creature
:
and
when
he
did
this
for
us
that
he
might
pardon
us
,
was
he
at
that
instant
angry
with
us
?
was
this
an
effect
of
his
anger
or
of
his
love
that
God
sent
his
Son
to
work
our
pardon
and
salvation
?
Indeed
we
were
angry
with
God
,
at
enmity
with
the
the
Prince
of
life
:
but
he
was
reconciled
to
us
so
far
,
as
that
he
then
did
the
greatest
thing
in
the
world
for
us
:
for
nothing
could
be
greater
then
that
God
,
the
Son
of
God
,
should
die
for
us
:
here
was
reconciliation
before
pardon
:
and
God
that
came
to
die
for
us
did
love
us
first
before
he
came
:
this
was
hasty
love
.
But
it
went
further
yet
.
4.
God
pardoned
us
before
we
sinned
;
and
when
he
foresaw
our
4.
sin
,
even
mine
and
yours
,
he
sent
his
son
to
die
for
us
;
our
pardon
was
wrought
and
effected
by
Christs
death
above
1600.
years
ago
;
and
for
the
sins
of
to
morrow
,
and
the
infirmities
of
the
next
day
Christ
is
already
dead
,
already
risen
from
the
dead
,
and
does
now
make
intercession
and
atonement
.
And
this
is
not
onely
a
favour
to
us
who
were
born
in
the
due
time
of
the
Gospel
,
but
to
all
mankinde
since
Adam
;
For
God
who
is
infinitely
patient
in
his
justice
,
was
not
at
all
patient
in
his
mercy
;
he
forbears
to
strike
and
punish
us
,
but
he
would
not
forbear
to
provide
cure
for
us
,
and
remedy
;
for
as
if
God
could
not
stay
from
redeeming
us
,
he
promised
the
Redeemer
to
Adam
,
in
the
beginning
of
the
worlds
sin
;
&
Christ
was
the
lamb
slain
from
the
begining
of
the
world
;
and
the
covenant
of
the
Gospel
though
it
was
not
made
with
man
yet
it
was
from
the
beginning
performed
by
God
as
to
his
part
,
as
to
the
ministration
of
pardon
;
The
seed
of
the
woman
was
set
up
against
the
dragon
as
soon
as
ever
the
Tempter
had
won
his
first
battle
;
and
though
God
laid
his
hand
,
and
drew
a
vail
of
types
and
secresy
before
the
manifestation
of
his
mercies
,
yet
he
did
the
work
of
redemption
,
and
saved
us
by
the
covenant
of
faith
,
and
the
righteousnesse
of
believing
,
and
the
mercies
of
repentance
,
the
graces
of
pardon
,
and
the
blood
of
the
slain
lamb
,
even
from
the
fall
of
Adam
to
this
very
day
,
and
will
do
,
till
Christs
second
coming
.
Adam
fell
by
his
folly
and
did
not
perform
the
covenant
of
one
little
work
,
a
work
of
a
single
abstinence
;
but
he
was
restored
by
faith
in
the
seed
of
the
woman
;
and
of
this
righteousnesse
Noah
was
a
preacher
;
and
by
faith
Enoch
was
traslated
,
and
by
faith
a
remnant
was
saved
at
the
flood
:
and
to
Abraham
this
was
imputed
for
righteousnesse
and
to
all
the
Patriarks
,
and
to
al
the
righteous
judges
,
and
holy
Prophets
,
and
Saints
of
the
old
Testament
,
even
while
they
were
obliged
(
so
far
as
the
words
of
their
covenant
were
expressed
)
to
the
law
of
works
,
their
pardon
was
sealed
&
kept
with
in
the
vail
within
the
curtains
of
the
sanctuary
,
and
they
saw
it
not
then
,
but
they
feel
it
ever
since
;
and
this
was
a
great
excellency
of
the
Divine
mercy
unto
them
:
God
had
mercy
on
all
mankinde
before
Christs
manifestation
,
even
beyond
the
mercies
of
their
covenant
:
&
they
were
saved
as
we
are
,
by
the
seed
of
the
woman
by
God
incarnate
by
the
lamb
slain
from
the
beginning
of
the
world
;
not
by
works
,
for
we
all
failed
of
them
;
that
is
,
not
by
an
exact
obedience
,
but
by
faith
working
by
love
,
by
sincere
,
hearty
endeavours
&
believing
God
and
relying
upon
his
infinite
mercy
,
revealed
in
part
,
and
now
fully
manifest
by
the
great
instrument
and
means
of
that
mercy
Jesus
Christ
.
So
that
here
is
pardon
before
we
asked
it
;
pardon
before
Christs
coming
,
pardon
before
redemption
;
and
pardon
before
we
sinned
:
what
greater
readinesse
to
forgive
us
can
be
imagined
?
yes
:
there
is
one
degree
more
yet
;
and
that
will
prevent
a
mistake
in
this
.
5.
For
God
so
pardoned
us
once
,
that
we
should
need
no
5.
more
pardon
;
he
pardons
us
by
turning
every
one
of
us
away
from
our
iniquities
;
that
s
the
purpose
of
Christ
,
that
he
might
safely
pardon
us
before
we
sinned
;
and
we
might
not
sin
upon
the
confidence
of
pardon
,
he
pardoned
us
not
onely
upon
condition
we
would
sin
no
more
,
but
he
took
away
our
sin
,
cured
our
cursed
inclinations
,
instructed
our
understanding
,
rectified
our
will
,
fortified
us
against
temptations
,
and
now
every
man
whom
he
pardons
he
also
sanctifies
,
and
he
is
born
of
God
,
and
he
must
not
,
will
not
,
cannot
sin
,
so
long
as
the
seed
of
God
remains
within
him
,
so
long
as
his
pardon
continues
.
This
is
the
consummation
of
pardon
.
For
if
God
had
so
pardoned
us
,
as
onely
to
take
away
our
evils
which
are
past
,
we
should
have
needed
a
second
Saviour
,
and
a
redeemer
for
every
month
,
and
new
pardons
perpetually
.
But
our
blessed
Redeemer
hath
taken
away
our
sin
not
onely
the
guilt
of
our
old
,
but
our
inclinations
to
new
sins
:
he
makes
us
like
himself
and
commands
us
to
live
so
,
that
we
shall
not
need
a
second
pardon
,
that
is
,
a
second
state
of
pardon
:
for
we
are
but
once
baptized
into
Christs
death
,
and
that
death
was
one
,
and
our
redemption
but
one
,
and
our
covenant
the
same
,
and
as
long
as
we
continue
within
the
covenant
,
we
are
still
within
the
power
and
comprehensions
of
the
first
pardon
.
6.
And
yet
there
is
a
necessity
of
having
one
degree
of
pardon
6.
more
beyond
all
this
.
For
although
we
do
not
abjure
our
covenant
and
renounce
Christ
and
extinguish
the
spirit
,
yet
we
resist
him
,
and
we
grieve
him
:
and
we
go
off
from
the
holinesse
of
the
covenant
,
and
return
again
,
and
very
often
step
aside
,
and
need
this
great
pardon
to
be
perpetually
applyed
and
renewed
:
and
to
this
purpose
:
that
we
may
not
have
a
possible
need
without
a
certain
remedy
,
the
Holy
Jesus
,
the
Author
,
and
finisher
of
our
faith
and
pardon
,
sits
in
heaven
in
a
perpetual
advocation
for
us
,
that
this
pardon
once
wrought
may
be
for
ever
applyed
to
every
emergent
need
,
and
every
tumor
of
pride
,
and
every
broken
heart
,
and
every
disturbed
conscience
,
and
upon
every
true
and
sincere
return
of
a
hearty
repentance
:
And
now
upon
this
title
no
more
degrees
can
be
added
:
it
is
already
greater
,
and
was
before
all
our
needs
,
and
was
greater
then
the
old
covenant
,
and
beyond
the
revelations
,
and
did
in
Adams
youth
antidate
the
Gospel
,
turning
the
publike
miseries
by
secret
grace
,
into
eternall
glories
.
But
now
upon
other
circumstances
it
is
remarkable
and
excellent
,
and
swels
like
an
hydropick
cloud
when
it
is
fed
with
the
breath
of
the
morning
tide
,
till
it
fills
the
bosome
of
heaven
,
and
descends
in
dews
and
gentle
showers
,
to
water
and
refresh
the
earth
.
7.
God
is
so
ready
to
forgive
that
himself
works
our
dispositions
7.
towards
it
,
and
either
must
in
some
degree
pardon
us
before
we
are
capable
of
pardon
,
by
his
grace
making
way
for
his
mercy
,
or
else
we
can
never
hope
for
pardon
.
For
unlesse
God
by
his
preventing
grace
should
first
work
the
first
part
of
our
pardon
,
even
without
any
dispositions
of
our
own
to
receive
it
,
we
could
not
desire
a
pardon
,
nor
hope
for
it
,
nor
work
towards
it
,
nor
ask
it
,
nor
receive
it
;
This
giving
of
preventing
grace
,
is
a
mercy
of
forgivenesse
contrary
to
that
severity
by
which
some
desperate
persons
are
given
over
to
a
reprobate
sense
;
that
is
,
a
leaving
of
men
to
themselves
,
so
that
they
cannot
pray
effectually
,
nor
desire
holily
,
nor
repent
truly
,
nor
receive
any
of
those
mercies
which
God
designed
so
plenteously
,
and
the
Son
of
God
purchased
so
dearly
for
us
.
When
God
sends
a
plague
of
warre
upon
a
land
,
in
all
the
accounts
of
religion
,
and
expectations
of
reason
,
the
way
to
obtain
our
peace
is
to
leave
our
sins
,
for
which
the
warre
was
sent
upon
us
,
as
the
messenger
of
wrath
:
and
without
this
,
we
are
like
to
perish
in
the
judgement
.
But
then
consider
what
a
sad
condition
we
are
in
,
warre
mends
but
few
,
but
spoils
multitudes
;
it
legitimates
rapine
,
and
authorizes
murder
,
and
these
crimes
must
be
ministred
to
by
their
lesser
relatives
,
by
covetousnesse
,
and
anger
,
and
pride
,
and
revenge
,
and
heats
of
blood
,
and
wilder
liberty
,
and
all
the
evil
that
can
be
supposed
to
come
from
,
or
run
to
,
such
cursed
causes
of
mischief
.
But
then
if
the
punishment
increases
the
sin
,
by
what
instrument
can
the
punishment
be
removed
?
How
shall
we
be
pardoned
and
eased
,
when
our
remedies
are
converted
into
causes
of
the
sicknesse
,
and
our
antidotes
are
poison
?
Here
there
is
a
plain
necessity
of
Gods
preventing
grace
;
and
if
there
be
but
a
necessity
of
it
,
that
is
enough
to
ascertain
us
we
shall
have
it
:
But
unlesse
God
should
begin
to
pardon
us
first
,
for
nothing
,
and
against
our
own
dispositions
,
we
see
there
is
no
help
in
us
,
nor
for
us
.
If
we
be
not
smitten
we
are
undone
,
if
we
are
smitten
we
perish
:
and
as
young
Damarchus
said
of
his
Love
,
when
he
was
made
master
of
his
wish
;
Salvus
sum
quia
pereo
,
si
non
peream
plane
inteream
,
we
may
say
of
some
of
Gods
judgements
:
We
perish
when
we
are
safe
,
because
our
sins
are
not
smitten
,
and
if
they
be
,
then
we
are
worse
undone
;
because
we
grow
worse
for
being
miserable
;
but
we
can
be
relieved
onely
by
a
free
mercy
;
for
pardon
is
the
way
to
pardon
:
and
when
God
gives
us
our
peny
,
then
we
can
work
for
another
,
and
a
gift
is
the
way
to
a
grace
,
and
all
that
we
can
do
towards
it
,
is
but
to
take
it
in
Gods
method
;
and
this
must
needs
be
a
great
forwardnesse
of
forgivenesse
,
when
Gods
mercy
gives
the
pardon
,
and
the
way
to
finde
it
,
and
the
hand
to
receive
it
,
and
the
eye
to
search
it
,
and
the
heart
to
desire
it
;
being
busie
and
effective
as
Elijah's
fire
,
which
intending
to
convert
the
sacrifice
into
its
own
more
spirituall
nature
of
flames
and
purified
substances
;
stood
in
the
neighbourhood
of
the
fuell
,
and
called
forth
all
its
enemies
,
and
licked
up
the
hindering
moisture
,
and
the
water
of
the
trenches
,
and
made
the
Altar
send
forth
a
phantastick
smoke
before
the
sacrifice
was
enkindled
:
So
is
the
preventing
grace
of
God
,
it
does
all
the
work
of
our
souls
,
and
makes
its
own
way
,
and
invites
it self
,
and
prepares
its
own
lodging
,
and
makes
its
own
entertainment
,
it
gives
us
precepts
and
makes
us
able
to
keep
them
;
it
enables
our
faculties
and
excites
our
desires
,
it
provokes
us
to
pray
,
and
sanctifies
our
heart
in
prayer
,
and
makes
our
prayer
go
forth
to
act
,
and
the
act
does
make
the
desire
valid
,
and
the
desire
does
make
the
act
certain
,
and
persevering
;
and
both
of
them
are
the
works
of
God
:
for
more
is
received
into
the
soul
from
without
the
soul
,
then
does
proceed
from
within
the
soul
:
It
is
more
for
the
soul
to
be
moved
and
disposed
,
then
to
work
when
that
is
done
:
as
the
passage
from
death
to
life
is
greater
then
from
life
to
action
,
especially
since
the
action
is
owing
to
that
cause
that
put
in
the
first
principle
of
life
.
These
are
the
great
degrees
of
Gods
forwardnesse
and
readinesse
to
forgive
,
for
the
expression
of
which
no
language
is
sufficient
,
but
Gods
own
words
describing
mercy
in
all
those
dimensions
which
can
signifie
to
us
its
greatnesse
and
infinity
.
His
mercy
is
great
,
his
mercies
are
many
,
his
mercy
reacheth
unto
the
heavens
,
it
fils
heaven
and
earth
,
it
is
above
all
his
works
,
it
endureth
for
ever
,
God
pitieth
as
a
Father
doth
his
children
;
nay
he
is
our
Father
,
and
the
same
also
is
the
Father
of
mercy
,
and
the
God
of
all
comfort
:
So
that
mercy
and
we
have
the
same
relation
;
and
well
it
may
be
so
,
for
we
live
and
die
together
;
for
as
to
man
onely
,
God
shews
the
mercy
of
forgivenesse
,
so
if
God
takes
away
his
mercy
,
man
shall
be
no
more
,
no
more
capable
of
felicity
,
or
of
any
thing
that
is
perfective
of
his
condition
,
or
his
person
.
But
as
God
preserves
man
by
his
mercy
,
so
his
mercy
hath
all
its
operations
upon
man
,
and
returns
to
its
own
centre
and
incircumscription
,
and
infinity
,
unlesse
it
issues
forth
upon
us
.
And
therefore
besides
the
former
great
lines
of
the
mercy
of
forgivenesse
,
there
is
another
chain
,
which
but
to
produce
and
tell
its
links
,
is
to
open
a
cabinet
of
Jewels
,
where
every
stone
is
as
bright
as
a
star
,
and
every
star
is
great
as
the
Sun
,
and
shines
for
ever
,
unlesse
we
shut
our
eyes
,
or
draw
the
vail
of
obstinate
and
finall
sins
.
1.
God
is
long-suffering
,
that
is
,
long
before
he
be
angry
,
and
1.
yet
God
is
provoked
every
day
,
by
the
obstinacy
of
the
Jews
,
and
the
folly
of
the
Heathens
,
and
the
rudenesse
and
infidelity
of
the
Mahumetans
,
and
the
negligence
and
vices
of
Christians
;
and
he
that
can
behold
no
impurity
is
received
in
all
places
with
perfumes
of
mushromes
,
and
garments
spotted
with
the
flesh
,
and
stained
souls
,
and
the
actions
and
issues
of
misbelief
,
and
an
evil
conscience
,
and
with
accursed
sins
that
he
hates
,
upon
pretence
of
religion
which
he
loves
;
and
he
is
made
a
party
against
himself
by
our
voluntary
mistakes
,
and
men
continue
ten
yeers
,
and
20.
and
30.
and
50.
in
a
course
of
sinning
,
and
they
grow
old
with
the
vices
of
their
youth
;
and
yet
God
forbears
to
kill
them
,
and
to
consigne
them
over
to
an
eternity
of
horrid
pains
,
still
expecting
that
they
should
repent
and
be
saved
.
2.
Besides
this
long-sufferance
and
for-bearing
with
an
unwearied
2.
patience
,
God
also
excuses
a
sinner
oftentimes
and
takes
a
little
thing
for
an
excuse
,
so
far
as
to
move
him
to
intermediall
favours
first
;
and
from
thence
to
a
finall
pardon
.
He
passes
by
the
sins
of
our
youth
with
a
huge
easinesse
to
pardon
,
if
he
be
intreated
and
reconciled
by
the
effective
repentance
of
a
vigorous
manhood
;
he
takes
ignorance
for
an
excuse
,
and
in
every
degree
of
its
being
inevitable
,
or
innocent
in
its
proper
cause
,
it
is
also
inculpable
and
innocent
in
its
proper
effects
,
though
in
their
own
natures
criminal
.
But
I
found
mercy
of
the
Lord
because
I
did
it
in
ignorance
,
saith
S.
Paul
;
he
pities
our
infirmities
and
strikes
off
much
of
the
account
upon
that
stock
;
the
violence
of
a
temptation
and
restlesnesse
of
its
motion
,
the
perpetuity
of
its
sollicitation
,
the
wearinesse
of
a
mans
spirit
,
the
state
of
sicknesse
,
the
necessity
of
secular
affairs
,
the
publike
customs
of
a
people
have
all
of
them
a
power
of
pleading
and
prevailing
towards
some
degrees
of
pardon
and
diminution
before
the
throne
of
God
.
3.
When
God
perceives
himself
forced
to
strike
,
yet
then
he
3.
takes
off
his
hand
and
repents
him
of
the
evil
;
It
is
as
if
it
were
against
him
,
that
any
of
his
creatures
should
fall
under
the
strokes
of
an
exterminating
fury
.
4.
When
he
is
forced
to
proceed
,
he
yet
makes
an
end
before
4.
he
hath
half
done
;
and
is
as
glad
of
a
pretence
to
pardon
us
,
or
to
strike
lesse
,
as
if
he
himself
had
the
deliverance
and
not
we
:
When
Ahab
had
but
humbled
himself
at
the
word
of
the
Lord
,
God
was
glad
of
it
and
went
with
the
message
to
the
Prophet
himself
,
saying
,
Seest
thou
not
how
Ahab
humbles
himself
?
What
was
the
event
of
it
?
I
will
not
bring
the
evil
in
his
dayes
,
but
in
his
sons
dayes
the
evil
shall
come
upon
his
house
.
5
God
forgets
our
sin
and
puts
it
out
of
his
remembrance
,
that
5.
is
,
he
makes
it
as
though
it
had
never
been
;
he
makes
penitence
to
be
as
pure
as
innocence
to
all
the
effects
of
pardon
and
glory
:
the
memory
of
the
sins
shall
not
be
upon
record
,
to
be
used
to
any
after
act
of
disadvantage
,
and
never
shall
return
unlesse
we
force
them
out
of
their
secret
places
by
ingratitude
and
a
new
state
of
sinning
.
6.
God
sometimes
gives
pardon
beyond
all
his
revelations
6.
and
declared
will
,
and
provides
suppletories
of
repentance
,
even
then
when
he
cuts
a
man
off
from
the
time
of
repentance
,
accepting
a
temporal
death
instead
of
an
eternal
:
that
although
the
Divine
anger
might
interrupt
the
growing
of
the
fruits
,
yet
in
some
cases
,
and
to
some
persons
,
the
death
and
the
very
cutting
off
shall
go
no
further
,
but
be
instead
of
explicite
and
long
repentances
.
Thus
it
happened
to
Uzzah
,
who
was
smitten
for
his
zeal
,
and
died
in
severity
for
prevaricating
the
letter
,
by
earnestnesse
of
spirit
to
serve
the
whole
religion
.
Thus
it
was
also
in
the
case
of
the
Corinthians
that
died
a
temporal
death
for
their
undecent
circumstances
in
receiving
the
holy
Sacrament
.
Saint
Paul
who
used
it
for
an
argument
to
threaten
them
into
reverence
,
went
no
further
,
nor
pressed
the
argument
to
a
sadder
issue
then
to
die
temporally
.
But
these
suppletories
are
but
seldom
,
and
they
are
also
great
troubles
,
and
ever
without
comfort
,
and
dispensed
irregularly
,
and
that
not
in
the
case
of
habituall
sins
that
we
know
of
,
or
very
great
sins
,
but
in
single
actions
,
or
instances
of
a
lesse
malignity
;
and
they
are
not
to
be
relied
upon
,
because
there
is
no
rule
concerning
them
;
but
when
they
do
happen
they
magnifie
the
infinitenesse
of
Gods
mercy
which
is
commensurate
to
all
our
needs
,
and
is
not
to
be
circumscribed
by
the
limits
of
his
own
revelations
.
7.
God
pardons
the
greatest
sinners
,
and
hath
left
them
upon
7.
record
:
and
there
is
no
instance
in
Scripture
of
the
Divine
forgivenesse
,
but
in
such
instances
,
the
misery
of
which
was
a
fit
instrument
to
speak
aloud
the
glories
of
Gods
mercies
,
and
gentlenesse
,
and
readinesse
to
forgive
:
Such
were
S.
Paul
a
persecutor
,
and
S.
Peter
that
forswore
his
Master
,
Mary
Magdalene
,
with
seven
Devils
,
the
thief
upon
the
crosse
,
Manasses
an
Idolater
,
David
a
murderer
and
adulterer
,
the
Corinthian
for
incest
,
the
children
of
Israel
for
ten
times
rebelling
against
the
Lord
in
the
wildernesse
,
with
murmuring
,
and
infidelity
,
and
rebellion
,
and
schisme
,
and
a
golden
calf
,
and
open
disobedience
;
and
above
all
,
I
shall
instance
in
the
Pharisees
among
the
Jews
,
who
had
sinned
against
the
Holy
Ghost
,
as
our
Blessed
Saviour
intimates
,
and
tels
the
particular
,
viz.
in
saying
that
the
Spirit
of
God
by
which
Christ
did
work
was
an
evil
spirit
;
and
afterward
they
crucified
Christ
,
so
that
two
of
the
Persons
of
the
most
Holy
Trinity
were
openly
and
solemnly
defied
,
and
God
had
sent
out
a
decree
that
they
should
be
cut
off
;
yet
40.
yeers
time
(
after
all
this
)
was
left
for
their
repentance
,
and
they
were
called
upon
by
arguments
more
perswasive
and
more
excellent
in
that
40.
yeers
,
then
all
the
Nation
had
heard
from
their
Prophets
,
even
from
Samuel
to
Zecharias
:
And
Jonas
thought
he
had
reason
on
his
side
,
to
refuse
to
go
to
threaten
Nineveh
;
he
knew
Gods
tendernesse
in
destroying
his
creatures
,
and
he
should
be
thought
to
be
but
a
false
Prophet
;
and
so
it
came
to
passe
according
to
his
belief
.
Jonah
prayed
unto
the
Lord
and
said
,
I
pray
thee
Jonah
4.
2.
Lord
was
not
this
my
saying
when
I
was
yet
in
my
countrey
;
therefore
I
fled
for
I
knew
thou
wert
a
gracious
God
and
mercifull
,
slow
to
anger
,
and
of
great
kindnesse
and
repentest
thee
of
the
evil
:
He
told
before
hand
what
the
event
would
be
;
and
he
had
reason
to
know
it
;
God
proclaimed
it
in
a
cloud
before
the
face
of
all
Israel
,
and
made
it
to
be
his
Name
,
Miserator
&
misericors
Deus
.
The
Lord
,
Exod.
34.
6.
the
Lord
God
,
mercifull
and
gracious
,
&c.
You
see
the
largenesse
of
this
treasure
;
but
we
can
see
no
end
,
for
we
have
not
yet
looked
upon
the
rare
arts
of
conversion
;
nor
that
God
leaves
the
naturall
habit
of
vertues
,
even
after
the
acceptation
is
interrupted
;
nor
his
working
extraregular
miracles
,
besides
the
sufficiencie
of
Moses
and
the
Prophets
,
and
the
New
Testament
,
and
thousands
more
which
we
cannot
consider
now
.
But
this
we
can
,
when
God
sent
an
Angel
to
pour
plagues
upon
the
earth
,
there
were
in
their
hands
Phialae
aureae
,
golden
phials
:
for
the
death
of
men
is
precious
and
costly
,
and
it
is
an
expence
that
God
delights
not
in
;
but
they
were
Phials
,
that
is
,
such
vessels
as
out
of
them
no
great
evil
could
come
at
once
;
but
it
comes
out
with
difficulty
,
sobbing
and
troubled
as
it
passes
forth
;
it
comes
thorow
a
narrow
neck
,
and
the
parts
of
it
croud
at
the
port
to
get
forth
,
and
are
stifled
by
each
others
neighbourhood
;
and
all
strive
to
get
out
,
but
few
can
passe
,
as
if
God
did
nothing
but
threaten
,
and
draw
his
judgements
to
the
mouth
of
the
Phial
with
a
full
body
,
and
there
made
it
stop
it self
.
The
result
of
this
consideration
is
,
that
as
we
fear
the
Divine
judgements
,
so
that
we
adore
and
love
his
goodnesse
,
and
let
the
golden
chains
of
the
Divine
mercy
tie
us
to
a
noble
prosecution
of
our
duty
and
the
interests
of
religion
;
For
he
is
the
worst
of
men
whom
Kindnesse
cannot
soften
,
nor
endearments
oblige
whom
gratitude
cannot
tie
faster
then
the
bands
of
life
and
death
:
He
is
an
ill
natur'd
sinner
if
he
will
not
comply
with
the
sweetnesses
of
heaven
,
and
be
civill
to
his
Angel
guardian
,
or
observant
of
his
Patron
God
,
who
made
him
,
and
feeds
him
,
and
keeps
all
his
faculties
,
and
takes
care
of
him
,
and
endures
his
follies
,
and
waits
on
him
more
tenderly
then
a
Nurse
,
more
diligently
then
a
Client
,
who
hath
greater
care
of
him
then
his
father
,
and
whose
bowels
yern
over
him
with
more
compassion
then
a
mother
;
who
is
bountifull
beyond
our
needs
,
and
mercifull
beyond
our
hopes
,
and
makes
capacities
in
us
to
receive
more
.
Fear
is
stronger
then
death
,
and
Love
is
more
prevalent
then
Fear
,
and
kindnesse
is
the
greatest
endearment
of
Love
;
and
yet
to
an
ingenuous
person
gratitude
is
greater
then
all
these
,
and
obliges
to
a
solemn
duty
when
love
fails
,
and
fear
is
dull
and
unactive
,
and
death
it self
is
despised
:
but
the
man
who
is
hardened
against
kindnesse
,
and
whose
duty
is
not
made
alive
with
gratitude
,
must
be
used
like
a
slave
,
and
driven
like
an
ox
,
and
inticed
with
goads
and
whips
,
but
must
never
enter
into
the
inheritance
of
sons
:
Let
us
take
heed
:
for
Mercy
is
like
a
rainbowe
,
which
God
set
in
the
clouds
to
remember
mankinde
;
it
shines
here
as
long
as
it
is
not
hindered
;
but
we
must
never
look
for
it
after
it
is
night
,
and
it
shines
not
in
the
other
world
;
if
we
refuse
mercy
here
,
we
shall
have
justice
to
eternity
.
Sermon
.
XXVIII
.
A
FVNERAL
SERMON
,
Preached
at
the
Obsequies
of
the
Right
Honorable
and
most
vertuous
Lady
,
The
Lady
FRANCES
Countesse
of
CARBERY
:
Who
deceased
October
the
9th
.
1650.
at
her
House
Golden-Grove
in
CARMARTHEN-SHIRE
.
To
the
right
Honorable
,
and
truly
Noble
,
RICHARD
Lord
VAVGHAN
,
Earl
of
Carbery
,
Baron
of
Emlim
and
Molinger
,
Knight
of
the
Honorable
Order
of
the
Bath
.
My
Lord
,
I
Am
not
ashamed
to
professe
that
I
pay
this
part
of
service
to
your
Lordship
most
unwillingly
:
for
it
is
a
sad
office
to
be
the
chief
Minister
in
the
house
of
mourning
,
and
to
present
an
interested
person
with
a
branch
of
Cypresse
and
a
bottle
of
tears
.
And
indeed
,
my
Lord
,
it
were
more
proportionable
to
your
needs
to
bring
something
that
might
alleviate
your
sorrow
,
then
to
dresse
the
hearse
of
your
Dear
Lady
,
and
to
furnish
it
with
such
circumstances
,
that
it
may
dwell
with
you
,
and
lie
in
your
closet
,
and
make
your
prayers
and
your
retirements
more
sad
and
full
of
weepings
.
But
because
the
Divine
providence
hath
taken
from
you
a
person
so
excellent
,
a
woman
fit
to
converse
with
Angels
,
and
Apostles
,
with
Saints
and
Martyrs
give
me
leave
to
present
you
with
her
picture
;
drawn
in
little
and
in
water-colours
,
sullied
indeed
with
tears
and
the
abrupt
accents
of
a
real
and
consonant
sorrow
;
but
drawn
with
a
faithful
hand
,
and
taken
from
the
life
:
and
indeed
it
were
too
great
a
losse
,
to
be
deprived
of
her
example
and
of
her
rule
,
of
the
original
and
the
copy
too
.
The
age
is
very
evil
and
deserved
her
not
;
but
because
it
is
so
evil
,
it
hath
the
more
need
to
have
such
lives
preserved
in
memory
to
instruct
our
piety
,
or
upbraid
our
wickednesse
.
For
now
that
God
hath
cut
this
tree
of
Paradise
down
from
its
seat
of
earth
,
yet
so
the
dead
trunk
may
support
a
part
of
the
declining
Temple
,
or
at
least
serve
to
kindle
the
fire
on
the
altar
.
My
Lord
,
I
pray
God
this
heap
of
sorrow
may
swell
your
piety
till
it
breaks
into
the
greatest
joyes
of
God
and
of
religion
:
and
remember
,
when
you
pay
a
tear
upon
the
grave
,
or
to
the
memory
of
your
Lady
(
that
dear
and
most
excellent
soul
)
that
you
pay
two
more
:
one
of
repentance
for
those
things
that
may
have
caused
this
breach
;
and
another
of
joy
for
the
mercies
of
God
to
your
Dear
departed
Saint
,
that
he
hath
taken
her
into
a
place
where
she
can
weep
no
more
.
My
Lord
,
I
think
I
shall
,
so
long
as
I
live
,
that
is
so
long
as
I
am
Your
Lordships
most
humble
Servant
TAYLOR
.
2
Samuel
14.
14.
For
we
must
needs
die
,
and
are
as
water
spilt
on
the
ground
which
cannot
be
gathered
up
again
:
neither
doth
God
respect
any
person
:
yet
doth
he
devise
means
that
his
banished
be
not
expelled
from
him
.
WHen
our
blessed
Saviour
and
his
Disciples
viewed
the
Temple
,
some
one
amongst
them
cryed
out
,
Magister
aspice
,
quales
lapides
!
Master
behold
what
fair
,
what
great
stones
are
here
!
Christ
made
no
other
reply
but
foretold
their
dissolution
and
a
world
of
sadnesse
and
sorrow
which
should
bury
that
whole
Nation
when
the
teeming
cloud
of
Gods
displeasure
should
produce
a
storm
which
was
the
daughter
of
the
biggest
anger
,
and
the
mother
of
the
greatest
calamitie
which
ever
crushed
any
of
the
sons
of
Adam
[
the
time
shall
come
,
that
there
shall
not
be
left
one
stone
upon
another
.
]
The
whole
Temple
and
the
Religion
,
the
ceremonies
ordained
by
God
,
and
the
Nation
beloved
by
God
and
the
fabrick
erected
for
the
service
of
God
,
shall
run
to
their
own
period
and
lie
down
in
their
several
graves
.
Whatsoever
had
a
beginning
can
also
have
an
ending
,
and
it
shall
die
,
unlesse
it
be
daily
watered
with
the
purls
flowing
from
the
fountain
of
life
▪
and
refreshed
with
the
dew
of
Heaven
and
the
wells
of
God
.
And
therefore
God
had
provided
a
tree
in
Paradise
to
have
supported
Adam
in
his
artificial
immortality
:
Immortality
was
not
in
his
nature
,
but
in
the
hands
,
and
arts
,
in
the
favour
and
superadditions
of
God
.
Man
was
alwaies
the
same
mixture
of
heat
and
cold
,
of
drynesse
and
moisture
;
ever
the
same
weak
things
,
apt
to
feel
rebellion
in
the
humors
,
and
to
suffer
the
evils
of
a
civil
war
in
his
body
natural
:
and
therefore
health
and
life
was
to
descend
upon
him
from
Heaven
,
and
he
was
to
suck
life
from
a
tree
on
earth
;
himself
being
but
ingraffed
into
a
tree
of
life
,
and
adopted
into
the
condition
of
an
immortal
nature
:
But
he
that
in
the
best
of
his
dayes
was
but
a
Cien
of
this
tree
of
life
,
by
his
sin
was
cut
off
from
thence
quickly
,
and
planted
upon
thorns
,
and
his
portion
was
for
ever
after
among
the
flowers
,
which
to
day
spring
and
look
like
health
and
beauty
,
and
in
the
evening
,
they
are
sick
,
and
at
night
are
dead
,
and
the
oven
is
their
grave
.
And
as
before
,
even
from
our
first
spring
from
the
dust
of
the
earth
,
we
might
have
died
if
we
had
not
been
preserved
by
the
continual
flux
of
a
rare
providence
:
so
now
that
we
are
reduced
to
the
laws
of
our
own
nature
,
we
must
needs
die
.
It
is
natural
,
and
therefore
necessary
;
It
is
become
a
punishment
to
us
,
and
therefore
it
is
unavoidable
,
and
God
hath
bound
the
evill
upon
us
by
bands
of
naturall
and
inseparable
propriety
,
and
by
a
supervening
unalterable
decree
of
Heaven
:
and
we
are
fallen
from
our
privilege
,
and
are
returned
to
the
condition
,
of
beast
,
and
buildings
,
and
common
things
:
And
we
see
Temples
defiled
unto
the
ground
,
and
they
die
by
Sacrilege
:
and
great
Empires
die
by
their
own
plenty
and
ease
,
full
humors
,
and
factious
Subjects
:
and
huge
buildings
fall
by
their
own
weight
,
and
the
violence
of
many
winters
eating
and
consuming
the
cement
which
is
the
marrow
of
their
bones
:
and
Princes
die
like
the
meanest
of
their
Servants
:
and
every
thing
findes
a
grave
and
a
tomb
;
and
the
very
tomb
it self
dies
by
the
bignesse
of
its
pompousnesse
and
luxury
.
—
Phario
nutantia
pondera
saxo
Quae
cineri
vanus
dat
ruitura
labor
,
and
becomes
as
friable
and
uncombined
dust
as
the
ashes
of
the
Sinner
or
the
Saint
that
lay
under
it
,
and
is
now
forgotten
in
his
bed
of
darknesse
:
And
to
this
Catalogue
of
mortality
Man
is
inrolled
with
a
[
Statutum
est
]
It
is
appointed
for
all
men
once
to
die
,
and
after
death
comes
judgement
;
and
if
a
man
can
be
stronger
then
nature
,
or
can
wrestle
with
a
degree
of
Heaven
,
or
can
escape
from
a
Divine
punishment
by
his
own
arts
,
so
that
neither
the
power
nor
the
providence
of
God
,
nor
the
laws
of
nature
,
nor
the
bands
of
eternal
predestination
can
hold
him
,
then
he
may
live
beyond
the
fate
and
period
of
flesh
,
and
last
longer
then
a
flower
:
But
if
all
these
can
hold
us
and
tie
us
to
conditions
,
then
we
must
lay
our
heads
down
upon
a
turfe
and
entertain
creeping
things
in
the
cells
and
little
chambers
of
our
eyes
,
and
dwell
with
worms
till
time
and
death
shall
be
no
more
.
We
must
needs
die
]
That
's
our
sentence
.
But
that
's
not
all
.
We
are
as
water
spilt
on
the
ground
,
which
cannot
be
gathered
up
again
]
Stay
.
1.
We
are
as
water
,
weak
and
of
no
consistence
,
alwaies
descending
abiding
in
no
certain
place
,
unlesse
where
we
are
detained
with
violence
:
and
every
little
breath
of
winde
makes
us
rough
and
tempestuous
,
and
troubles
our
faces
:
every
trifling
accident
discomposes
us
;
and
as
the
face
of
the
waters
wafting
in
astrom
so
wrinkles
it self
that
it
makes
upon
its
fore-head
furrows
deep
and
hollow
like
a
grave
:
so
do
our
great
and
little
cares
and
trifles
,
first
make
the
wrinkles
of
old
age
,
and
then
they
dig
a
grave
for
us
:
And
there
is
in
nature
nothing
so
contemptible
,
but
it
may
meet
with
us
in
such
circumstances
,
that
it
may
be
too
hard
for
us
in
our
weaknesses
:
and
the
sting
of
a
Bee
is
a
weapon
sharp
enough
to
pierce
the
finger
of
a
childe
,
or
the
lip
of
a
man
:
and
those
creatures
which
nature
hath
left
without
weapons
,
yet
they
are
armed
sufficiently
to
vex
those
parts
of
men
which
are
left
defenselesse
and
obnoxious
to
a
sun
beam
,
to
the
roughnesse
of
a
sower
grape
,
to
the
unevennesse
of
a
gravel-stone
,
to
the
dust
of
a
wheel
,
or
the
unwholesome
breath
of
a
star
looking
awry
upon
a
sinner
.
2.
But
besides
the
weaknesses
and
natural
decayings
of
our
bodies
,
if
chances
and
contingencies
be
innumerable
,
then
no
man
can
reckon
our
dangers
,
and
the
praeternatural
causes
of
our
deaths
.
So
that
he
is
a
vain
person
whose
hopes
of
life
are
too
confidently
increased
by
reason
of
his
health
:
and
he
is
too
unreasonably
timorous
,
who
thinks
his
hopes
at
an
end
when
he
dwels
in
sickness
.
For
men
die
without
rule
;
and
with
,
and
without
occasions
;
and
no
man
suspecting
or
foreseeing
any
of
deaths
addresses
,
and
no
man
in
his
whole
condition
is
weaker
then
another
.
A
man
in
a
long
Consumption
is
fallen
under
one
of
the
solemnities
and
preparations
to
death
:
but
at
the
same
instant
the
most
healthful
person
is
as
neer
death
,
upon
a
more
fatal
,
and
a
more
sudden
,
but
a
lesse
discerned
cause
.
There
are
but
few
persons
upon
whose
foreheads
every
man
can
read
the
sentence
of
death
written
in
the
lines
of
a
lingring
sicknesse
,
but
they
(
sometimes
)
hear
the
passing
bell
ring
for
stronger
men
,
even
long
before
their
own
knell
calls
at
the
house
of
their
mother
to
open
her
womb
and
make
a
bed
for
them
.
No
man
is
surer
of
to
morrow
then
the
weakest
of
his
brethren
:
and
when
Lepidus
and
Aufidius
stumbled
at
the
threshold
of
the
Senate
and
fell
down
and
died
,
the
blow
came
from
heaven
in
a
cloud
but
it
struck
more
suddenly
then
upon
the
poor
slave
that
made
sport
upon
the
Theatre
with
a
praemeditated
and
foredescribed
death
:
Quod
quisque
vitet
,
nunquam
homini
satis
cautum
est
in
horas
.
There
are
sicknesses
that
walk
in
darknesse
,
and
there
are
exterminating
Angels
that
fly
wrapt
up
in
the
curtains
of
immateriality
and
an
uncommunicating
nature
;
whom
we
cannot
see
,
but
we
feel
their
force
and
sink
under
their
sword
,
and
from
heaven
the
vail
descends
that
wraps
our
heads
in
the
fatal
sentence
.
There
is
no
age
of
man
but
it
hath
proper
to
it self
some
posterns
and
outlets
for
death
,
besides
those
infinite
and
open
ports
out
of
which
myriads
of
men
and
women
every
day
passe
into
the
dark
and
the
land
of
forgetfulnesse
.
Infancie
hath
life
but
in
effigie
,
or
like
a
spark
dwelling
in
a
pile
of
wood
:
the
candle
is
so
newly
lighted
,
that
every
little
shaking
of
the
taper
,
and
every
ruder
breath
of
air
,
puts
it
out
,
and
it
dies
.
Childhood
is
so
tender
,
and
yet
so
unwary
;
so
soft
to
all
the
impressions
of
chance
,
and
yet
so
forward
to
run
into
them
,
that
God
knew
there
could
be
no
security
without
the
care
and
vigilance
of
an
Angel-keeper
:
and
the
eyes
of
Parents
and
the
arms
of
Nurses
,
the
provisions
of
art
,
and
all
the
effects
of
Humane
love
and
Providence
are
not
sufficient
to
keep
one
childe
from
horrid
mischiefs
,
from
strange
and
early
calamities
and
deaths
,
unlesse
a
messenger
be
sent
from
heaven
to
stand
sentinel
,
and
watch
the
very
playings
and
the
sleepings
,
the
eatings
and
the
drinkings
of
the
children
;
and
it
is
a
long
time
before
nature
makes
them
capable
of
help
:
for
there
are
many
deaths
,
and
very
many
diseases
to
which
poor
babes
are
exposed
;
but
they
have
but
very
few
capacities
of
physick
;
to
shew
,
that
infancy
is
as
liable
to
death
as
old
age
,
and
equally
exposed
to
danger
,
and
equally
uncapable
of
a
remedy
:
with
this
onely
difference
,
that
old
age
hath
diseases
incurable
by
nature
,
and
the
diseases
of
child-hood
are
incurable
by
art
;
and
both
the
states
are
the
next
heirs
of
death
.
3.
But
all
the
middle
way
the
case
is
altered
.
Nature
is
strong
,
3.
and
art
is
apt
to
give
ease
and
remedy
:
but
still
,
there
is
no
security
;
and
there
,
the
case
is
not
altered
.
1
For
there
are
so
many
diseases
in
men
that
are
not
understood
.
2.
So
many
new
ones
every
year
.
3
The
old
ones
are
so
changed
in
circumstance
,
and
intermingled
with
so
many
collateral
complications
.
4
The
Symptoms
are
oftentimes
so
alike
.
5
Sometimes
so
hidden
and
fallacious
.
6
Sometimes
none
at
all
(
as
in
the
most
sudden
and
the
most
dangerous
imposthumations
.
)
7
And
then
,
the
diseases
in
the
inward
parts
of
the
body
,
are
oftentimes
such
,
to
which
no
application
can
be
made
.
8
They
are
so
far
off
,
that
the
effects
of
all
medicines
can
no
otherwise
come
to
them
,
then
the
effect
and
juices
of
all
meats
,
that
is
,
not
till
after
two
or
three
alterations
,
and
decoctions
,
which
change
the
very
species
of
the
medicament
.
9
And
after
all
this
,
very
many
principles
in
the
art
of
Physick
are
so
uncertain
,
that
after
they
have
been
believed
seven
or
eight
ages
,
and
that
upon
them
much
of
the
practise
hath
been
established
;
they
come
to
be
considered
by
a
witty
man
,
and
others
established
in
their
stead
;
by
which
,
men
must
practise
,
and
by
which
three
or
four
generations
of
men
more
(
as
happens
)
must
live
or
die
.
10.
And
all
this
while
the
men
are
sick
,
and
they
take
things
that
certainly
make
them
sicker
for
the
present
,
and
very
uncertainly
restore
health
for
the
future
:
that
it
may
appear
of
what
a
large
extent
is
humane
calamity
;
when
Gods
providence
hath
not
onely
made
it
weak
and
miserable
upon
the
certain
stock
of
a
various
nature
,
and
upon
the
accidents
of
an
infinite
contingency
;
but
even
from
the
remedies
which
are
appointed
,
our
dangers
and
our
troubles
are
certainly
increased
:
so
that
we
may
well
be
likened
to
water
;
our
nature
is
no
stronger
,
our
aboad
no
more
certain
;
If
the
sluces
be
opened
,
it
falls
away
and
runneth
apace
;
if
its
current
be
stopped
,
it
swells
and
grows
troublesome
,
and
spils
over
with
a
greater
diffusion
;
If
it
be
made
to
stand
still
it
putrefies
:
and
all
this
we
do
.
For
,
4.
In
all
the
processe
of
our
health
we
are
running
to
our
grave
:
we
open
our
own
sluces
by
vitiousnesse
,
and
unworthy
actions
;
we
pour
in
drink
,
and
let
out
life
;
we
increase
diseases
and
know
not
how
to
bear
them
;
we
strangle
our selves
with
our
own
intemperance
;
we
suffer
the
feavers
and
the
inflammations
of
lust
,
and
we
quench
our
souls
with
drunkennesse
;
we
bury
our
understandings
in
loads
of
meat
and
surfets
:
and
then
we
lie
down
upon
our
beds
and
roar
with
pain
and
disquietnesse
of
our
souls
:
Nay
,
we
kill
one
anothers
souls
and
bodies
with
violence
and
folly
,
with
the
effects
of
pride
and
uncharitablenesse
;
we
live
and
die
like
fools
,
and
bring
a
new
mortality
upon
our selves
;
wars
and
vexatious
cares
,
and
private
duels
,
and
publike
disorders
,
and
every
thing
that
is
unreasonable
,
and
every
thing
that
is
violent
:
so
that
now
we
may
adde
this
fourth
gate
to
the
grave
:
Besides
Nature
and
Chance
,
and
the
mistakes
of
art
,
men
die
with
their
own
sins
,
and
then
enter
into
the
grave
in
haste
and
passion
,
and
pull
the
heavy
stone
of
the
monument
upon
their
own
heads
.
And
thus
we
make
our selves
like
water
spilt
on
the
ground
:
we
throw
away
our
lives
as
if
they
were
unprofitable
,
(
and
indeed
most
men
make
them
so
)
we
let
our
years
slip
through
our
fingers
like
water
;
and
nothing
is
to
be
seen
,
but
like
a
showr
of
tears
upon
a
spot
of
ground
;
there
is
a
grave
digged
,
and
a
solemn
mourning
,
and
a
great
talk
in
the
neighbourhood
,
and
when
the
dayes
are
finished
,
they
shall
be
,
and
they
shall
be
remembred
no
more
:
And
that
's
like
water
too
,
when
it
is
spilt
,
it
cannot
be
gathered
up
again
.
There
is
no
redemption
from
the
grave
.
—
inter
se
mortales
mutua
vivunt
Et
quasi
cursores
vitäi
lampada
tradunt
.
Men
live
in
their
course
and
by
turns
:
their
light
burns
a
while
,
and
then
it
burns
blew
and
faint
,
and
men
go
to
converse
with
Spirits
,
and
then
they
reach
the
taper
to
another
;
and
as
the
hours
of
yesterday
can
never
return
again
,
so
neither
can
the
man
whose
hours
they
were
,
and
who
lived
them
over
once
,
he
shall
never
come
to
live
them
again
,
and
live
them
better
.
When
Lazarus
,
and
the
widows
son
of
Naim
,
and
Tabitha
,
and
the
Saints
that
appeared
in
Jerusalem
at
the
resurrection
of
our
blessed
Lord
,
arose
;
they
came
into
this
world
,
some
as
strangers
onely
to
make
a
visit
,
and
all
of
them
to
manifest
a
glory
:
but
none
came
upon
the
stock
of
a
new
life
,
or
entred
upon
the
stage
as
at
first
,
or
to
perform
the
course
of
a
new
nature
:
and
therefore
it
is
observable
that
we
never
read
of
any
wicked
person
that
was
raised
from
the
dead
:
Dives
would
fain
have
returned
to
his
brothers
house
;
but
neither
he
,
nor
any
from
him
could
be
sent
:
but
all
the
rest
in
the
New
Testament
(
one
onely
excepted
)
were
expressed
to
have
been
holy
persons
,
or
else
by
their
age
were
declared
innocent
.
Lazarus
was
beloved
of
Christ
:
those
souls
that
appeared
at
the
resurrection
were
the
souls
of
Saints
:
Tabitha
raised
by
Saint
Peter
was
a
charitable
and
a
holy
Christian
:
and
the
maiden
of
twelve
years
old
,
raised
by
our
blessed
Saviour
,
had
not
entred
into
the
regions
of
choice
and
sinfulnesse
:
and
the
onely
exception
of
the
widows
son
,
is
indeed
none
at
all
;
for
in
it
the
Scripture
is
wholly
silent
;
and
therefore
it
is
very
probable
that
the
same
processe
was
used
,
God
in
all
other
instances
having
chosen
to
exemplifie
his
miracles
of
nature
to
purposes
of
the
Spirit
,
and
in
spirituall
capacities
.
So
that
although
the
Lord
of
nature
did
break
the
bands
of
nature
in
some
instances
,
to
manifest
his
glory
to
succeeding
,
great
and
never
failing
purposes
;
yet
(
besides
that
this
shall
be
no
more
)
it
was
also
instanced
in
such
persons
who
were
holy
and
innocent
,
and
within
the
verge
and
comprehensions
of
the
eternall
mercy
.
We
never
read
that
a
wicked
person
felt
such
a
miracle
,
or
was
raised
from
the
grave
to
try
the
second
time
for
a
Crown
;
but
where
he
fell
there
he
lay
down
dead
,
and
saw
the
light
no
more
.
This
consideration
I
intend
to
you
as
a
severe
Monitor
,
and
an
advice
of
carefulnesse
,
that
you
order
your
affairs
so
that
you
may
be
partakers
of
the
first
resurrection
,
that
is
,
from
sin
to
grace
,
from
the
death
of
vitious
habits
,
to
the
vigour
,
life
and
efficacy
of
an
habituall
righteousnesse
:
For
(
as
it
hapned
to
those
persons
in
the
New
Testament
now
mentioned
,
to
them
(
I
say
)
in
the
literall
sense
)
Blessed
are
they
that
have
part
in
the
first
resurrection
,
upon
them
the
second
death
shall
have
no
power
:
meaning
that
they
who
by
the
power
of
Christ
and
his
holy
Spirit
were
raised
to
life
again
,
were
holy
and
blessed
souls
,
and
such
who
were
written
in
the
book
of
God
;
and
that
this
grace
happened
to
no
wicked
and
vitious
person
:
so
it
is
most
true
in
the
spirituall
and
intended
sense
:
You
onely
that
serve
God
in
a
holy
life
;
you
who
are
not
dead
in
trespasses
and
sins
;
you
who
serve
God
with
an
early
diligence
and
an
unwearied
industry
,
and
a
holy
religion
,
you
,
and
you
onely
shall
come
to
life
eternall
,
you
onely
shall
be
called
from
death
to
life
;
the
rest
of
mankind
shall
never
live
again
but
passe
from
death
to
death
;
from
one
death
to
another
,
to
a
worse
;
from
the
death
of
the
body
,
to
the
eternall
death
of
body
and
soul
:
and
therefore
in
the
Apostles
Creed
there
is
no
mention
made
of
the
resurrection
of
wicked
persons
:
but
of
the
resurrection
of
the
body
to
everlasting
life
.
The
wicked
indeed
shall
be
haled
forth
from
their
graves
,
from
their
everlasting
prisons
,
where
in
chains
of
darknesse
they
are
kept
unto
the
judgement
of
the
great
day
:
But
this
therefore
cannot
be
called
in
sensu
favoris
,
a
resurrection
,
but
the
solennities
of
the
eternall
death
;
It
is
nothing
but
a
new
capacity
of
dying
again
;
such
a
dying
as
cannot
signifie
rest
;
but
where
death
means
nothing
but
an
intolerable
and
never
ceasing
calamity
:
and
therefore
these
words
of
my
Text
are
otherwise
to
be
understood
of
the
wicked
,
otherwise
of
the
godly
:
The
wicked
are
spilt
like
water
and
shall
never
be
gathered
up
again
;
no
not
in
the
gatherings
of
eternity
;
They
shall
be
put
into
vessels
of
wrath
and
set
upon
the
flames
of
hell
;
but
that
is
not
a
gathering
,
but
a
scattering
from
the
face
and
presence
of
God
.
But
the
godly
also
come
under
the
sense
of
these
words
.
They
descend
into
their
graves
,
and
shall
no
more
be
reckoned
among
the
living
;
they
have
no
concernment
in
all
that
is
done
under
the
Sun
.
Agamemnon
hath
no
more
to
do
with
the
Turks
armies
invading
and
possessing
that
part
of
Greece
where
he
reigned
,
then
had
the
Hippocentaur
,
who
never
had
a
beeing
:
and
Cicero
hath
no
more
interest
in
the
present
evils
of
Christendome
,
then
we
have
to
do
with
his
boasted
discovery
of
Catilines
conspiracie
.
What
is
it
to
me
that
Rome
was
taken
by
the
Gauls
?
and
what
is
it
now
to
Camillus
if
different
religions
be
tolerated
amongst
us
?
These
things
that
now
happen
concern
the
living
,
and
they
are
made
the
scenes
of
our
duty
or
danger
respectively
:
and
when
our
wives
are
dead
and
sleep
in
charnel
houses
,
they
are
not
troubled
when
we
laugh
loudly
at
the
songs
sung
at
the
next
marriage
feast
;
nor
do
they
envy
when
another
snatches
away
the
gleanings
of
their
husbands
passion
.
It
is
true
they
envy
not
,
and
they
lie
in
a
bosome
where
there
can
be
no
murmure
,
and
they
that
are
consigned
to
Kingdoms
,
and
to
the
feast
of
the
marriage-supper
of
the
Lamb
,
the
glorious
and
eternall
Bride-groom
of
holy
souls
,
they
cannot
think
our
marriages
here
,
our
lighter
laughings
,
and
vain
rejoycings
considerable
as
to
them
.
And
yet
there
is
a
relation
continued
still
.
Aristotle
said
,
that
to
affirm
the
dead
take
no
thought
for
the
good
of
the
living
is
a
disparagement
to
the
laws
of
that
friendship
which
in
their
state
of
separation
they
cannot
be
tempted
to
rescind
.
And
the
Church
hath
taught
in
generall
that
they
pray
for
us
,
they
recommend
to
God
the
state
of
all
their
Relatives
,
in
the
union
of
the
intercession
that
our
blessed
Lord
makes
for
them
and
us
:
and
Saint
Ambrose
gave
some
things
in
charge
to
his
dying
brother
Satyrus
,
that
he
should
do
for
him
in
the
other
world
:
he
gave
it
him
(
I
say
)
when
he
was
dying
,
not
when
he
was
dead
.
And
certain
it
is
that
though
our
dead
friends
affection
to
us
is
not
to
be
estimated
according
to
our
low
conceptions
,
yet
it
is
not
lesse
,
but
much
more
then
ever
it
was
;
it
is
greater
in
degree
,
and
of
another
kind
.
But
then
we
should
do
well
also
to
remember
,
that
in
this
world
we
are
something
besides
flesh
and
blood
;
that
we
may
not
without
violent
necessities
run
into
new
relations
,
but
preserve
the
affections
we
bear
to
our
dead
when
they
were
alive
:
We
must
not
so
live
as
if
they
were
perished
,
but
so
as
pressing
forward
to
the
most
intimate
participation
of
the
communion
of
Saints
.
And
we
also
have
some
wayes
to
expresse
this
relation
,
and
to
bear
a
part
in
this
communion
,
by
actions
of
intercourse
with
them
,
and
yet
proper
to
our
state
:
such
as
are
strictly
performing
the
will
of
the
dead
,
providing
for
,
and
tenderly
and
wisely
educating
their
children
,
paying
their
debts
,
imitating
their
good
example
,
preserving
their
memories
privately
,
and
publikely
keeping
their
memorials
,
and
desiring
of
God
with
hearty
and
constant
prayer
that
God
would
give
them
a
joyfull
resurrection
,
and
a
mercifull
judgement
,
(
for
so
S.
Paul
prayed
in
behalf
of
Onesiphorus
)
that
God
would
shew
them
[
](A63888-e132230-b)a
a
2
Tim.
1.
18.
mercy
in
that
day
,
that
fearfull
,
and
yet
much
to
be
desired
day
,
in
which
the
most
righteous
person
hath
need
of
much
mercy
and
pity
,
and
shall
find
it
.
Now
these
instances
of
duty
shew
that
the
relation
remains
still
;
and
though
the
Relict
of
a
man
or
woman
hath
liberty
to
contract
new
relations
;
yet
I
do
not
finde
they
have
liberty
to
cast
off
the
old
;
as
if
there
were
no
such
thing
as
immortality
of
souls
.
Remember
that
we
shall
converse
together
again
:
let
us
therefore
never
do
any
thing
of
reference
to
them
which
we
shall
be
ashamed
of
in
the
day
when
all
secrets
shall
be
discovered
,
and
that
we
shall
meet
again
in
the
presence
of
God
:
In
the
mean
time
,
God
watcheth
concerning
all
their
interest
,
and
he
will
in
his
time
both
discover
and
recompense
.
For
though
,
as
to
us
,
they
are
like
water
spilt
,
yet
,
to
God
,
they
are
as
water
fallen
into
the
sea
,
safe
and
united
in
his
comprehension
,
and
inclosures
.
But
we
are
not
yet
passed
the
consideration
of
the
sentence
:
This
descending
to
the
grave
is
the
lot
of
all
men
.
[
neither
doth
God
respect
the
person
of
any
man
]
The
rich
is
not
protected
for
favour
,
nor
the
poor
for
pity
,
the
old
man
is
not
reverenced
for
his
age
,
nor
the
infant
regarded
for
his
tendernesse
;
youth
and
beauty
,
learning
and
prudence
,
wit
and
strength
lie
down
equally
in
the
dishonours
of
the
grave
.
All
men
,
and
all
natures
,
and
all
persons
resist
the
addresses
and
solennities
of
death
,
and
strive
to
preserve
a
miserable
and
an
unpleasant
life
;
and
yet
they
all
sink
down
and
die
.
For
so
have
I
seen
the
pillars
of
a
building
assisted
with
artificiall
props
bending
under
the
pressure
of
a
roof
,
and
pertinaciously
resisting
the
infallible
and
prepared
ruine
,
Donec
certa
dies
omni
compage
solutâ
Ipsum
cum
rebus
subruat
auxilium
,
till
the
determined
day
comes
,
and
then
the
burden
sunk
upon
the
pillars
,
and
disordered
the
aids
and
auxiliary
rafters
into
a
common
ruine
and
a
ruder
grave
:
so
are
the
desires
and
weak
arts
of
man
,
with
little
aids
and
assistances
of
care
and
physick
we
strive
to
support
our
decaying
bodies
,
and
to
put
off
the
evil
day
;
but
quickly
that
day
will
come
,
and
then
neither
Angels
nor
men
can
rescue
us
from
our
grave
;
but
the
roof
sinks
down
upon
the
walls
,
and
the
walls
descend
to
the
foundation
;
and
the
beauty
of
the
face
,
and
the
dishonours
of
the
belly
,
the
discerning
head
and
the
servile
feet
,
the
thinking
heart
,
and
the
working
hand
,
the
eyes
and
the
guts
together
shall
be
crush'd
into
the
confusion
of
a
heap
,
and
dwell
with
creatures
of
an
equivocall
production
,
with
worms
and
serpents
,
the
sons
and
daughters
of
our
own
bones
,
in
a
house
of
durt
and
darknesse
.
Let
not
us
think
to
be
excepted
or
deferred
.
If
beauty
,
or
wit
,
or
youth
,
or
Noblenesse
,
or
wealth
,
or
vertue
could
have
been
a
defence
,
and
an
excuse
from
the
grave
,
we
had
not
met
here
to
day
to
mourn
upon
the
hearse
of
an
excellent
Lady
;
and
God
onely
knows
for
which
of
us
next
the
mourners
shall
go
about
the
streets
,
or
weep
in
houses
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Il.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
have
lived
so
many
years
;
and
every
day
and
every
minute
we
make
an
escape
from
those
thousands
of
dangers
and
deaths
that
encompasse
us
round
about
:
and
such
escapings
we
must
reckon
to
be
an
extraordinary
fortune
,
and
therefore
that
it
cannot
last
long
.
Vain
are
the
thoughts
of
Man
,
who
when
he
is
young
or
healthfull
,
thinks
he
hath
a
long
threed
of
life
to
run
over
,
and
that
it
is
violent
and
strange
for
young
persons
to
die
;
and
naturall
and
proper
onely
for
the
aged
.
It
is
as
naturall
for
a
man
to
die
by
drowning
as
by
a
fever
:
And
what
greater
violence
or
more
unnaturall
thing
is
it
,
that
the
horse
threw
his
Rider
into
the
river
,
then
that
a
drunken
meeting
cast
him
into
a
fever
;
and
the
strengths
of
youth
are
as
soon
broken
by
the
strong
sicknesses
of
youth
and
the
stronger
intemperance
,
as
the
weaknesse
of
old
age
by
a
cough
,
or
an
asthma
,
or
a
continuall
rheume
:
Nay
it
is
more
naturall
for
young
Men
and
Women
to
die
,
then
for
old
;
because
that
is
more
naturall
which
hath
more
naturall
causes
;
and
that
is
more
naturall
which
is
most
common
:
but
to
die
with
age
is
an
extreme
rare
thing
;
and
there
are
more
persons
carried
forth
to
buriall
before
the
five
and
thirtieth
year
of
their
age
,
then
after
it
.
And
therefore
let
no
vain
considence
make
you
hope
for
long
life
.
If
you
have
lived
but
little
,
and
are
still
in
youth
,
remember
that
now
you
are
in
your
biggest
throng
of
dangers
both
of
body
and
soul
;
and
the
proper
sins
of
youth
to
which
they
rush
infinitely
and
without
consideration
,
are
also
the
proper
and
immediate
instruments
of
death
.
But
if
you
be
old
you
have
escaped
long
and
wonderfully
,
and
the
time
of
your
escaping
is
out
:
you
must
not
for
everthink
to
live
upon
wonders
,
or
that
God
will
work
miracles
to
satisfie
your
longing
follies
,
and
unreasonable
desires
of
living
longer
to
sin
and
to
the
world
.
Go
home
and
think
to
die
,
and
what
you
would
choose
to
be
doing
when
you
die
,
that
do
daily
:
for
you
will
all
come
to
that
passe
,
to
rejoyce
that
you
did
so
,
or
wish
that
you
had
:
that
will
be
the
condition
of
every
one
of
us
;
for
God
regardeth
no
mans
person
.
Well!
but
all
this
you
will
think
is
but
a
sad
story
.
What
?
we
must
die
,
and
go
to
darknesse
and
dishonour
;
and
we
must
die
quickly
,
and
we
must
quit
all
our
delights
,
and
all
our
sins
,
or
do
worse
,
infinitely
worse
;
and
this
is
the
condition
of
us
all
from
which
none
can
be
excepted
;
every
man
shall
be
spilt
and
fall
into
the
ground
,
and
be
gathered
up
no
more
.
Is
there
no
comfort
after
all
this
?
shall
we
go
from
hence
,
and
be
no
more
seen
,
and
have
no
recompense
.
Miser
,
ô
miser
,
aiunt
,
omnia
ademit
Una
die
infausta
mihi
tot
praemia
vitae
.
Shall
we
exchange
our
fair
dwellings
for
a
coffine
,
our
softer
beds
for
the
moistned
and
weeping
turf
,
and
our
pretty
children
for
worms
,
and
is
there
no
allay
to
this
huge
calamity
?
Yes
,
there
is
There
is
a
[
yet
]
in
the
Text
:
[
For
all
this
,
yet
doth
God
devise
means
that
his
banished
be
not
expelled
from
him
.
]
All
this
sorrow
and
trouble
is
but
a
phantasme
,
and
receives
its
account
and
degrees
from
our
present
conceptions
and
the
proportion
to
our
relishes
and
gust
.
When
Pompey
saw
the
Ghost
of
his
first
Lady
Julia
,
who
vexed
his
rest
and
his
conscience
for
superinducing
Cornelia
upon
her
bed
within
the
ten
moneths
of
mourning
,
he
presently
fancied
it
,
either
to
be
an
illusion
,
or
else
that
death
could
be
no
very
great
evil
.
Aut
nihil
est
sensus
animis
in
morte
relictum
,
Aut
morsipsa
nihil
—
Either
my
dead
wife
knows
not
of
my
unhandsome
marriage
,
and
forgetfulnesse
of
her
;
or
if
she
does
,
then
the
dead
live
.
—
longae
,
canitis
si
cognita
,
vitae
Mors
media
est
—
Death
is
nothing
but
the
middle
point
between
two
lives
between
this
and
another
:
concerning
which
comfortable
mystery
the
holy
Scripture
instructs
our
faith
,
and
entertains
our
hope
in
these
words
.
God
is
still
the
God
of
Abraham
,
Isaak
,
and
Jacob
;
for
all
do
live
to
him
:
and
the
souls
of
Saints
are
with
Christ
:
I
desire
to
be
dissolved
(
saith
S.
Paul
)
and
to
be
with
Christ
,
for
that
is
much
better
:
and
,
Blessed
are
the
dead
which
die
in
the
Lord
:
they
rest
from
their
Vide
1
Cor.
15.
18.
1
Thess.
4.
16.
Revel.
14.
13.
John
5.
24.
2
Cor.
5.
8.
&
6.
labours
,
and
their
works
follow
them
:
For
we
know
,
that
if
our
earthly
house
of
this
tabernacle
were
dissolved
,
we
have
a
building
of
God
,
a
house
not
made
with
hands
,
eternall
in
the
heavens
:
and
this
state
of
separation
S.
Paul
calls
,
a
being
absent
from
the
body
,
and
being
present
with
the
Lord
:
This
is
one
of
Gods
means
which
he
hath
devised
,
that
although
our
Dead
are
like
persons
banished
from
this
world
,
yet
they
are
not
expelled
from
God
:
They
are
in
the
hands
of
Christ
;
they
are
in
his
presence
;
they
are
,
or
shall
be
clothed
with
a
house
of
Gods
making
;
they
rest
from
all
their
labours
;
all
tears
are
wiped
from
their
eyes
,
and
all
discontents
from
their
spirits
;
and
in
the
state
of
separation
before
the
soul
be
reinvested
with
her
new
house
the
spirits
of
al
persons
are
with
God
,
so
secured
and
so
blessed
,
and
so
sealed
up
for
glory
,
that
this
state
of
interval
and
imperfection
is
in
respect
of
its
certain
event
and
end
,
infinitely
more
desirable
then
all
the
riches
and
all
the
pleasures
,
and
all
the
vanities
,
and
all
the
Kingdoms
of
this
world
.
I
will
not
venture
to
determine
what
are
the
circumstances
of
the
aboad
of
Holy
Souls
in
their
separate
dwellings
;
and
yet
possibly
that
might
be
easier
then
to
tell
what
or
how
the
soul
is
and
works
in
this
world
,
where
it
is
in
the
body
tanquam
in
alienâ
domo
,
as
in
a
prison
,
in
fetters
and
restraints
:
for
here
the
soal
is
discomposed
and
hindered
,
it
is
not
as
it
shall
be
,
as
it
ought
to
be
,
as
it
was
intended
to
be
;
it
is
not
permitted
to
its
own
freedom
,
and
proper
operation
;
so
that
all
that
we
can
understand
of
it
here
,
is
that
it
is
so
incommodated
with
a
troubled
and
abated
instrument
,
that
the
object
we
are
to
consider
cannot
be
offered
to
us
in
a
right
line
,
in
just
and
equal
propositions
or
if
it
could
,
yet
because
we
are
to
understand
the
soul
by
the
soul
,
it
becomes
not
onely
a
troubled
and
abused
object
,
but
a
crooked
instrument
;
and
we
here
can
consider
it
,
just
as
a
weak
eye
can
behold
a
staffe
thrust
into
the
waters
of
a
troubled
river
;
the
very
water
makes
a
refraction
,
and
the
storm
doubles
the
refraction
,
and
the
water
of
the
eye
doubles
the
species
,
and
there
is
nothing
right
in
the
thing
,
the
object
is
out
of
its
just
place
,
and
the
medium
is
troubled
,
and
the
organ
is
impotent
:
At
cum
exierit
&
in
liberum
coelum
quasi
in
domum
suam
venerit
,
when
the
soul
is
entred
into
her
own
house
,
into
the
free
regions
of
the
rest
and
the
neighbourhood
of
heavenly
joyes
,
then
its
operations
are
more
spiritual
,
proper
,
and
proportioned
to
its
being
;
and
though
we
cannot
see
at
such
a
distance
,
yet
the
object
is
more
fitted
if
we
had
a
capable
understanding
;
it
is
in
it self
in
a
more
excellent
and
free
condition
.
Certain
it
is
,
that
the
body
does
hinder
many
actions
of
the
soul
:
it
is
an
imperfect
body
,
and
a
diseased
brain
,
or
a
violent
passion
that
makes
fools
:
no
man
hath
a
foolish
soul
;
and
the
reasonings
of
men
have
infinite
difference
and
degrees
by
reason
of
the
bodies
constitution
.
Among
beasts
which
have
no
reason
,
there
is
a
greater
likenesse
then
between
men
,
who
have
:
&
as
by
faces
it
is
easier
to
know
a
man
from
a
man
,
then
a
sparrow
from
a
sparrow
,
or
a
squirrel
from
a
squirrel
:
so
the
difference
is
very
great
in
our
souls
;
which
difference
because
it
is
not
originally
in
the
soul
(
and
indeed
cannot
be
in
simple
and
spiritual
substances
of
the
same
species
or
kind
)
it
must
needs
drive
wholly
from
the
body
,
from
its
accidents
and
circumstances
:
from
whence
it
follows
,
that
because
the
body
casts
fetters
and
restraints
,
hindrances
and
impediments
upon
the
soul
,
that
the
soul
is
much
freer
in
the
state
of
separation
;
and
if
it
hath
any
any
act
of
life
,
it
is
much
more
noble
and
expedite
.
That
the
soul
is
alive
after
our
death
,
S.
Paul
affirms
[
Christ
died
for
us
,
that
whether
we
wake
or
sleep
,
we
should
live
together
with
1
Thes.
5.
10.
him
.
]
Now
it
were
strange
that
we
should
be
alive
,
and
live
with
Christ
,
and
yet
do
no
act
of
life
:
the
body
when
it
is
asleep
does
many
:
and
if
the
soul
does
none
,
the
principle
is
lesse
active
then
the
instrument
;
but
if
it
does
any
act
at
all
in
separation
,
it
must
necessarily
be
an
act
or
effect
of
understanding
;
there
is
nothing
else
it
can
do
.
But
this
it
can
.
For
it
is
but
a
weak
and
an
unlearned
proposition
to
say
,
That
the
Soul
can
do
nothing
of
it self
,
nothing
without
the
phantasmes
and
provisions
of
the
body
.
For
1.
In
this
life
the
soul
hath
one
principle
clearly
separate
,
abstracted
&
immaterial
,
I
mean
,
the
Spirit
of
grace
,
which
is
a
principle
of
life
and
action
and
in
many
instances
does
not
all
at
communicate
with
matter
,
as
in
the
infusion
,
superinduction
and
the
creation
of
spiritual
graces
.
2.
As
nutrition
,
generation
,
eating
and
drinking
are
actions
proper
to
the
body
and
its
state
:
so
,
extasies
,
visions
,
raptures
,
intuitive
knowledge
,
and
consideration
of
its
self
,
acts
of
volition
,
and
reflex
acts
of
understanding
are
proper
to
the
soul.
3.
And
therefore
it
is
observable
that
S.
Paul
said
that
he
knew
not
whether
his
visions
and
raptures
were
in
or
out
of
the
body
:
for
by
that
we
see
his
judgement
of
the
thing
,
that
one
was
as
likely
as
the
other
,
neither
of
them
impossible
or
unreasonable
;
and
therefore
that
the
soul
is
as
capable
of
action
alone
as
in
conjunction
.
4.
If
in
the
state
of
blessednesse
there
are
some
actions
of
the
soul
which
doe
not
passe
through
the
body
,
such
as
contemplation
of
God
,
and
conversing
with
spirits
,
and
receiving
those
influences
and
rare
immissions
which
coming
from
the
Holy
and
mysterious
Trinity
make
up
the
crown
of
glory
;
it
follows
that
the
necessity
of
the
bodies
ministery
is
but
during
the
state
of
this
life
,
and
as
long
as
it
converses
with
fire
and
water
,
and
lives
with
corn
and
flesh
,
and
is
fed
by
the
satisfaction
of
material
appetits
;
which
necessity
and
manner
of
conversation
when
it
ceases
,
it
can
be
no
longer
necessary
for
the
soul
to
be
served
by
phantasmes
and
material
representations
.
5.
And
therefore
when
the
body
shall
be
re-united
,
it
shall
be
so
ordered
that
then
the
body
shall
confesse
it
gives
not
any
thing
,
but
receives
all
its
being
and
operation
,
its
manner
and
abode
from
the
soul
,
and
that
then
it
comes
not
to
serve
a
necessity
,
but
to
partake
a
glory
.
For
as
the
operations
of
the
soul
in
this
life
,
begin
in
the
body
,
and
by
it
the
object
is
transmitted
to
the
soul
:
so
then
they
shall
begin
in
the
soul
and
pass
to
the
body
;
and
as
the
operations
of
the
soul
by
reason
of
its
dependence
on
the
body
are
animal
,
natural
and
material
:
so
in
the
resurrection
,
the
body
shall
be
spiritual
by
reason
of
the
preeminence
,
influence
,
and
prime
operation
of
the
soul.
Now
between
these
two
states
,
stands
the
state
of
separation
,
in
which
the
operations
of
the
soul
are
of
a
middle
nature
,
that
is
,
not
so
spirituall
as
in
the
resurrection
,
and
not
so
animal
and
natural
as
in
the
state
of
conjunction
.
To
all
which
I
adde
this
consideration
.
That
our
souls
have
the
same
condition
that
Christs
soul
had
in
the
state
of
separation
;
because
he
took
on
him
all
our
nature
,
and
all
our
condition
;
and
it
is
certain
,
Christs
soul
in
the
three
dayes
of
his
separation
did
exercise
acts
of
life
,
of
joy
and
triumph
,
and
did
not
sleep
,
but
visited
the
souls
of
the
Fathers
,
trampled
upon
the
pride
of
Devils
,
and
satisfied
those
longing
souls
which
were
Prisoners
of
hope
;
and
from
all
this
we
may
conclude
that
the
souls
of
all
the
servants
of
Christ
are
alive
,
and
therfore
do
the
actions
of
life
,
and
proper
to
their
state
;
and
therefore
it
is
highly
probable
that
the
soul
works
clearer
,
and
understands
brighter
,
and
discourses
wiser
,
and
rejoyces
louder
,
and
loves
noblier
,
and
desires
purer
,
and
hopes
stronger
then
it
can
do
here
.
But
if
these
arguments
should
fail
,
yet
the
felicity
of
Gods
Saints
cannot
fail
.
For
suppose
,
the
body
to
be
a
necessary
instrument
but
out
of
tune
,
and
discomposed
by
sin
and
anger
,
by
accident
and
chance
,
by
defect
and
imperfections
,
yet
,
that
it
is
better
then
none
at
all
:
and
that
if
the
soul
works
imperfectly
with
an
imperfect
body
,
that
then
she
works
not
at
all
when
she
hath
none
;
and
suppose
also
that
the
soul
should
be
as
much
without
sense
or
perception
in
death
,
as
it
is
in
a
deep
sleep
which
is
the
image
and
shadow
of
death
;
yet
then
God
devises
other
means
that
his
banished
be
not
expelled
from
him
.
For
,
2.
God
will
restore
the
soul
to
the
body
,
and
raise
the
body
to
such
a
perfection
,
that
it
shall
be
an
Organ
fitt
to
praise
him
upon
;
it
shall
be
made
spiritual
to
minister
to
the
soul
,
when
the
soul
is
turned
into
a
Spirit
,
then
the
soul
shall
be
brought
forth
by
Angels
from
her
incomparable
and
easie
bed
,
from
her
rest
in
Christs
Holy
Bosome
,
and
be
made
perfect
in
her
being
,
and
in
all
her
operations
;
And
this
shall
first
appear
by
that
perfection
which
the
soul
shall
receive
as
instrumental
to
the
last
judgement
:
for
then
she
shall
see
clearly
all
the
Records
of
this
world
,
all
the
Register
of
her
own
memory
.
For
all
that
we
did
in
this
life
,
is
laid
up
in
our
memories
:
and
though
dust
and
forgetfulnesse
be
drawn
upon
them
,
yet
when
God
shall
lift
us
from
our
dust
,
then
shall
appear
clearly
all
that
we
have
done
,
written
in
the
Tables
of
our
conscience
,
which
is
the
souls
memory
.
We
see
many
times
,
and
in
many
instances
,
that
a
great
memory
is
hindered
and
put
out
,
and
we
thirty
years
after
come
to
think
of
something
that
lay
so
long
under
a
curtain
;
we
think
of
it
suddenly
and
without
a
line
of
deduction
,
or
proper
consequence
:
And
all
those
famous
memories
,
of
Simonides
and
Theodectes
,
of
Hortensius
and
Seneca
,
of
Sceptius
Metrodorus
and
Carneades
,
of
Cyneas
the
Embassadour
of
Pyrrhus
,
are
onely
the
Records
better
kept
,
and
lesse
disturbed
by
accident
and
desease
.
For
even
the
memory
of
Herods
son
of
Athens
,
of
Bathyllus
and
the
dullest
person
now
alive
is
so
great
,
and
by
God
made
so
sure
a
record
of
all
that
ever
he
did
,
that
assoon
as
ever
God
shall
but
tune
our
instrument
,
and
draw
the
curtains
,
and
but
light
up
the
candle
of
immortality
,
there
we
shal
finde
it
all
,
there
we
shall
see
all
,
and
all
the
world
shall
see
all
;
then
we
shall
be
made
fit
to
converse
with
God
after
the
manner
of
Spirits
,
we
shall
be
like
to
Angels
.
In
the
mean
time
,
although
upon
the
perswasion
of
the
former
discourse
it
be
highly
probable
that
the
souls
of
Gods
servants
do
live
in
a
state
of
present
blessednesse
;
and
in
the
exceeding
joyes
of
a
certain
expectation
of
the
revelation
of
the
day
of
the
Lord
,
and
the
coming
of
Jesus
yet
it
will
concern
us
onely
to
secure
our
state
by
holy
living
,
and
leave
the
event
to
God
;
that
(
as
S.
Paul
said
)
whether
present
or
absent
,
whether
sleeping
or
waking
,
whether
perceiving
or
perceiving
not
,
we
may
be
accepted
of
him
:
that
when
we
are
banished
this
world
,
and
from
the
light
of
the
sun
,
we
may
not
be
expelled
from
God
,
and
from
the
light
of
his
countenance
,
but
that
from
our
beds
of
sorrows
,
our
souls
may
passe
into
the
bosome
of
Christ
,
and
from
thence
to
his
right
hand
in
the
day
of
sentence
:
For
we
must
all
appear
before
the
judgement
seat
of
Christ
,
&
then
if
we
have
done
wel
in
the
body
,
we
shal
never
be
expelled
from
the
beatifical
presence
of
God
,
but
be
domesticks
of
his
family
,
and
heires
of
his
Kingdom
,
and
partakers
of
his
glory
.
Amen
I
Have
now
done
with
my
Text
,
but
yet
am
to
make
you
another
Sermon
.
I
have
told
you
the
necessity
and
the
state
of
death
;
it
may
be
too
largely
for
such
a
sad
story
;
I
shal
therefore
now
with
a
better
compendium
teach
you
how
to
live
by
telling
you
a
plain
narrative
of
a
life
,
which
if
you
imitate
and
write
after
the
copy
,
it
will
make
,
that
death
shall
not
be
an
evil
,
but
a
thing
to
be
desired
,
and
to
be
reckoned
amongst
the
purchases
and
advantages
of
your
fortune
.
When
Martha
and
Mary
went
to
weep
over
the
grave
of
their
brother
,
Christ
met
them
there
and
preached
a
Funeral
Sermon
,
discoursing
of
the
resurrection
,
and
applying
to
the
purposes
of
faith
,
and
confession
of
Christ
,
and
glorification
of
God
:
We
have
no
other
,
we
can
have
no
better
precedent
to
follow
:
and
now
that
we
are
come
to
weep
over
the
grave
of
our
Dear
Sister
,
this
rare
personage
,
we
cannot
chuse
but
have
many
vertues
to
learn
,
many
to
imitate
,
and
some
to
exercise
.
I
chose
,
not
to
declare
her
extraction
and
genealogy
.
It
was
indeed
fair
and
Honorable
;
but
having
the
blessing
to
be
descended
from
worthy
and
Honoured
Ancestors
,
and
her self
to
be
adopted
and
ingraffed
into
a
more
Noble
family
,
yet
she
felt
such
outward
appendages
to
be
none
of
hers
,
because
not
of
her
choice
,
but
the
purchase
of
the
vertues
of
others
,
which
although
they
did
ingage
her
to
do
noble
things
,
yet
they
would
upbraid
all
degenerate
and
lesse
honourable
lives
then
were
those
which
began
and
increased
the
honour
of
the
families
.
She
did
not
love
her
fortune
for
making
her
noble
;
but
thought
it
would
be
a
dishonour
to
her
if
she
did
not
continue
her
Noblenesse
and
excellency
of
vertue
fit
to
be
owned
by
persons
relating
to
such
Ancestors
.
It
is
fit
for
all
us
to
honour
the
Noblenesse
of
a
family
:
but
it
is
also
fit
for
them
that
are
Noble
to
despise
it
and
to
establish
their
honour
upon
the
foundation
of
doing
excellent
things
,
and
suffering
in
good
causes
,
and
despising
dishonourable
actions
,
and
in
communicating
good
things
to
others
.
For
this
is
the
rule
in
Nature
:
Those
creatures
are
most
Honourable
which
have
the
greatest
power
and
do
the
greatest
good
:
And
accordingly
my self
have
been
a
witnesse
of
it
,
how
this
excellent
Lady
would
by
an
act
of
humility
,
and
Christian
abstraction
strip
her self
of
all
that
fair
appendage
of
exteriour
honour
which
decked
her
person
and
her
fortune
;
and
desired
to
be
owned
by
nothing
but
what
was
her
own
,
that
she
might
onely
be
esteemed
Honourable
according
to
that
which
is
the
honour
of
a
Christian
,
and
a
wise
person
.
2.
She
had
a
strict
and
severe
education
,
and
it
was
one
of
Gods
graces
and
favours
to
her
.
For
being
the
Heiresse
of
a
great
fortune
,
and
living
amongst
the
throng
of
persons
in
the
sight
of
vanities
and
empty
temptations
,
that
is
,
in
that
part
of
the
Kingdom
where
greatnesse
is
too
often
expressed
in
great
follies
,
and
great
vices
,
God
had
provided
a
severe
and
angry
education
to
chastise
the
forwardnesses
of
a
young
spirit
,
and
a
fair
fortune
;
that
she
might
for
ever
be
so
far
distant
from
a
vice
,
that
she
might
onely
see
it
and
loath
it
,
but
never
tast
of
it
,
so
much
as
to
be
put
to
her
choice
whether
she
would
be
vertuous
or
no.
God
intending
to
secure
this
soul
to
himself
,
would
not
suffer
the
follies
of
the
world
to
seize
upon
her
by
way
of
too
neer
a
trial
,
or
busie
temptation
.
3.
She
was
married
young
;
and
besides
her
businesses
of
religion
seemed
to
be
ordained
in
the
providence
of
God
to
bring
to
this
Honourable
family
a
part
of
a
fair
fortune
,
and
to
leave
behinde
her
a
fairer
issue
worth
ten
thousand
times
her
portion
:
and
as
if
this
had
been
all
the
publick
businesse
of
her
life
;
when
she
had
so
far
served
Gods
ends
,
God
in
mercy
would
also
serve
hers
,
and
take
her
to
an
early
blessednesse
.
4.
In
passing
through
which
line
of
providence
,
she
had
the
art
to
secure
her
eternal
interest
,
by
turning
her
condition
into
duty
,
&
expressing
her
duty
in
the
greatest
eminency
of
a
vertuous
,
prudent
and
rare
affection
,
that
hath
been
known
in
any
example
.
I
will
not
give
her
so
low
a
testimony
,
as
to
say
onely
that
she
was
chast
;
She
was
a
person
of
that
severity
,
modesty
,
and
close
religion
(
as
to
that
particular
)
that
she
was
not
capable
of
uncivil
temptation
;
and
you
might
as
well
have
suspected
the
sun
to
smell
of
the
poppy
that
he
looks
on
,
as
that
she
could
have
been
a
person
apt
to
be
sullyed
by
the
breath
of
a
foul
question
.
5.
But
that
which
I
shall
note
in
her
,
is
that
which
I
would
have
exemplar
to
all
Ladies
,
and
to
all
women
.
She
had
a
love
so
great
for
her
Lord
,
so
intirely
given
up
to
a
dear
affection
,
that
she
thought
the
same
things
and
loved
the
same
loves
,
and
hated
according
to
the
same
enmities
,
and
breathed
in
his
soul
,
and
lived
in
his
presence
,
and
languished
in
his
absence
:
and
all
that
she
was
or
did
,
was
onely
for
and
to
her
Dearest
Lord
,
Si
gaudet
,
si
slet
,
si
tacit
,
hunc
loquitur
.
Coenat
,
propinat
,
poscit
,
negat
,
innuit
,
unus
Naevius
est
:
—
and
although
this
was
a
great
enamel
to
the
beauty
of
her
soul
,
yet
it
might
in
some
degrees
be
also
a
reward
to
the
vertue
of
her
Lord
:
For
she
would
often
discourse
it
to
them
that
conversed
with
her
;
that
he
would
improve
that
interest
which
he
had
in
her
affection
to
the
advantages
of
God
,
and
of
religion
:
and
she
would
delight
to
say
,
that
he
called
her
to
her
devotions
,
he
encouraged
her
good
inclinations
he
directed
her
piety
,
he
invited
her
with
good
books
:
and
then
she
loved
religion
,
which
she
saw
was
not
onely
pleasing
to
God
,
and
an
act
or
state
of
duty
,
but
pleasing
to
her
Lord
,
and
an
act
also
of
affection
and
conjugal
obedience
;
and
what
at
first
she
loved
the
more
forwardly
for
his
sake
;
in
the
using
of
religion
left
such
relishes
upon
her
spirit
,
that
she
found
in
it
amability
enough
,
to
make
her
love
it
for
its
own
.
So
God
usually
brings
us
to
him
by
instruments
of
nature
and
affections
,
and
then
incorporates
us
into
his
inheritance
,
by
the
more
immediate
relishes
of
Heaven
,
and
the
secret
things
of
the
Spirit
.
He
only
was
(
under
God
)
the
light
of
her
eyes
,
and
the
cordiall
of
her
spirits
,
and
the
guide
of
her
actions
,
and
the
measure
of
her
affections
,
till
her
affections
swelled
up
into
a
religion
,
and
then
it
could
go
no
higher
,
but
was
confederate
with
those
other
duties
which
made
her
dear
to
God
.
Which
rare
combination
of
duty
and
religion
,
I
choose
to
expresse
in
the
words
of
Solomon
:
She
forsook
not
the
guide
of
her
youth
,
nor
brake
the
Covenant
of
her
God
.
Prov.
2.
17.
6.
As
she
was
a
rare
wife
:
so
she
was
an
excellent
Mother
.
For
in
so
tender
a
constitution
of
spirit
as
hers
was
,
and
in
so
great
a
kindnesse
towards
her
children
,
there
hath
seldom
been
seen
a
stricter
and
more
curious
care
of
their
persons
,
their
deportment
,
their
nature
,
their
disposition
,
their
learning
and
their
customs
:
And
if
ever
kindnesse
and
care
did
contest
,
and
make
parties
in
her
,
yet
her
care
and
her
severity
was
ever
victorious
;
and
she
knew
not
how
to
do
an
ill
turn
to
their
severer
part
,
by
her
more
tender
and
forward
kindnesse
.
And
as
her
custome
was
,
she
turned
this
also
into
love
to
her
Lord
.
For
she
was
not
onely
diligent
to
have
them
bred
nobly
and
religiously
,
but
also
was
carefull
and
solicitous
,
that
they
should
be
taught
to
observe
all
the
circumstances
&
inclinations
,
the
desires
and
wishes
of
their
Father
;
as
thinking
,
that
vertue
to
have
no
good
circumstances
which
was
not
dressed
by
his
copy
,
and
ruled
by
his
lines
,
and
his
affections
:
And
her
prudence
in
the
managing
her
children
was
so
singular
and
rare
,
that
when
ever
you
mean
to
blesse
this
family
,
and
pray
a
hearty
and
a
profitable
prayer
for
it
,
beg
of
God
,
that
the
children
may
have
those
excellent
things
which
she
designed
to
them
,
and
provided
for
them
in
her
heart
and
wishes
,
that
they
may
live
by
her
purposes
,
and
may
grow
thither
,
whither
she
would
fain
have
brought
them
.
All
these
were
great
parts
of
an
excellent
religion
as
they
concerned
her
greatest
temporal
relations
.
7.
But
if
we
examine
how
she
demeaned
her self
towards
God
,
there
also
you
will
finde
her
,
not
of
a
common
,
but
of
an
exemplar
piety
.
She
was
a
great
reader
of
Scripture
,
confining
her self
to
great
portions
every
day
;
which
she
read
,
not
to
the
purposes
of
vanity
,
and
impertinent
curiosities
,
not
to
seem
knowing
,
or
to
become
talking
,
not
to
expound
and
Rule
,
but
to
teach
her
all
her
duty
,
to
instruct
her
in
the
knowledge
and
love
of
God
and
of
her
Neighbours
;
to
make
her
more
humble
,
and
to
teach
her
to
despise
the
world
,
and
all
its
gilded
vanities
;
and
that
she
might
entertain
passions
wholly
in
designe
and
order
to
heaven
.
I
have
seen
a
female
religion
that
wholly
dwelt
upon
the
face
and
tongue
;
that
like
a
wanton
and
an
undressed
tree
spends
all
its
juice
in
suckers
and
irregular
branches
,
in
leafs
and
gumme
,
and
after
all
such
goodly
outsides
you
should
never
eat
an
apple
,
or
be
delighted
with
the
beauties
,
or
the
perfumes
of
a
hopefull
blossome
.
But
the
religion
of
this
excellent
Lady
was
of
another
constitution
;
It
took
root
downward
in
humility
,
and
brought
forth
fruit
upward
in
the
substantiall
graces
of
a
Christian
,
in
charity
and
justice
,
in
chastity
and
modesty
,
in
fair
friendships
and
sweetnesse
of
society
:
She
had
not
very
much
of
the
forms
and
outsides
of
godlinesse
;
but
she
was
hugely
carefull
for
the
power
of
it
,
for
the
morall
,
essentiall
,
and
usefull
parts
;
such
which
would
make
her
be
,
not
seem
to
be
religious
.
8.
She
was
a
very
constant
person
at
her
prayers
,
and
spent
all
her
time
which
Nature
did
permit
to
her
choice
,
in
her
devotions
,
and
reading
and
meditating
and
the
necessary
offices
of
houshold
government
,
every
one
of
which
is
an
action
of
religion
,
some
by
nature
,
some
by
adoption
.
To
these
also
God
gave
her
a
very
great
love
to
hear
the
word
of
God
preached
;
in
which
because
I
had
sometimes
the
honour
to
minister
to
her
,
I
can
give
this
certain
testimony
,
that
she
was
a
diligent
,
watchfull
and
attentive
hearer
:
and
to
this
had
so
excellent
a
judgement
,
that
if
ever
I
saw
a
woman
whose
judgement
was
to
be
revered
,
it
was
hers
alone
:
and
I
have
sometimes
thought
that
the
eminency
of
her
discerning
faculties
did
reward
a
pious
discourse
,
and
placed
it
in
the
regions
of
honour
and
usefulnesse
,
and
gathered
it
up
from
the
ground
,
where
commonly
such
homilies
are
spilt
,
or
scattered
in
neglect
and
inconsideration
.
But
her
appetite
was
not
soon
satisfied
with
what
was
usefull
to
her
soul
:
she
was
also
a
constant
Reader
of
Sermons
,
and
seldome
missed
to
read
one
every
day
;
and
that
she
might
be
full
of
instruction
and
holy
principles
,
she
had
lately
designed
to
have
a
large
Book
in
which
she
purposed
to
have
a
stock
of
Religion
transcrib'd
in
such
assistances
as
she
would
chuse
,
that
she
might
be
readily
furnished
and
instructed
to
every
good
work
.
But
God
prevented
that
,
and
hath
filled
her
desires
not
out
of
cisterns
and
little
aquaeducts
,
but
hath
carried
her
to
the
fountain
,
where
she
drinks
of
the
pleasures
of
the
river
,
and
is
full
of
God
.
9.
She
alwayes
lived
a
life
of
much
Innocence
,
free
from
the
violences
of
great
sins
:
her
person
,
her
breeding
,
her
modesty
,
her
honour
,
her
religion
,
her
early
marriage
,
the
Guide
of
her
soul
,
and
the
Guide
of
her
youth
,
were
as
so
many
fountains
of
restraining
grace
to
her
,
to
keep
her
from
the
dishonours
of
a
crime
.
Bonum
est
portare
jugum
ab
adolescentiâ
:
it
is
good
to
bear
the
yoak
of
the
Lord
from
our
youth
;
and
though
she
did
so
,
being
guarded
by
a
mighty
providence
,
and
a
great
favour
and
grace
of
God
from
staining
her
fair
soul
with
the
spots
of
hell
,
yet
she
had
strange
fears
and
early
cares
upon
her
;
but
these
were
not
onely
for
her self
,
but
in
order
to
others
,
to
her
neerest
Relatives
.
For
she
was
so
great
a
lover
of
this
Honourable
family
of
which
now
she
was
a
Mother
,
that
she
desired
to
become
a
chanel
of
great
blessings
to
it
unto
future
ages
,
and
was
extremely
jealous
lest
any
thing
should
be
done
,
or
lest
any
thing
had
been
done
,
though
an
age
or
two
since
,
which
should
intail
a
curse
upon
the
innocent
posterity
;
and
therefore
(
although
I
do
not
know
that
ever
she
was
tempted
with
an
offer
of
the
crime
)
yet
she
did
infinitely
remove
all
sacrilege
from
her
thoughts
,
and
delighted
to
see
her
estate
of
a
clear
and
disintangled
interest
:
she
would
have
no
mingled
rights
with
it
;
she
would
not
receive
any
thing
from
the
Church
,
but
religion
and
a
blessing
:
and
she
never
thought
a
curse
and
a
sin
far
enough
off
,
but
would
desire
it
to
be
infinitely
distant
;
and
that
as
to
this
family
God
had
given
much
honour
and
a
wise
head
to
govern
it
,
so
he
would
also
for
ever
give
many
more
blessings
:
And
because
she
knew
that
the
sins
of
Patents
descend
upon
Children
,
she
endevoured
by
justice
and
religion
,
by
charity
and
honour
to
secure
that
her
chanel
should
convey
nothing
but
health
,
and
a
fair
example
,
and
a
blessing
.
10.
And
though
her
accounts
to
God
was
made
up
of
nothing
but
small
parcels
,
little
passions
,
and
angry
words
,
and
trifling
discontents
,
which
are
the
allayes
of
the
piety
of
the
most
holy
persons
,
yet
she
was
early
at
her
repentance
;
and
toward
the
latter
end
of
her
dayes
,
grew
so
fast
in
religion
as
if
she
had
had
a
revelation
of
her
approaching
end
;
and
therefore
that
she
must
go
a
great
way
in
a
little
time
:
her
discourses
more
full
of
religion
,
her
prayers
more
frequent
,
her
charity
increasing
;
her
forgivenesse
more
forward
,
her
friendships
more
communicative
,
her
passion
more
under
discipline
,
and
so
she
trimm'd
her
lamp
,
not
thinking
her
night
was
so
neer
,
but
that
it
might
shine
also
in
the
day
time
,
in
the
Temple
,
and
before
the
Altar
of
incense
.
But
in
this
course
of
hers
there
were
some
circumstances
,
and
some
appendages
of
substance
,
which
were
highly
remarkable
.
1.
In
all
her
Religion
,
and
in
all
her
actions
of
relation
towards
God
,
she
had
a
strange
evennesse
and
untroubled
passage
,
sliding
toward
her
Ocean
of
God
and
of
infinity
with
a
certain
and
silent
motion
.
So
have
I
seen
a
river
deep
and
smooth
passing
with
a
still
foot
and
a
sober
face
,
and
paying
to
the
Fiscus
,
the
great
Exchequer
of
the
Sea
,
the
Prince
of
all
the
watry
bodies
,
a
tribute
large
and
full
:
and
hard
by
it
a
little
brook
skipping
and
making
a
noise
upon
its
unequall
and
neighbour
bottom
;
and
after
all
its
talking
and
bragged
motion
,
it
payed
to
its
common
Audit
no
more
then
the
revenues
of
a
little
cloud
,
or
a
contemptible
vessel
:
So
have
I
sometimes
compar'd
the
issues
of
her
religion
to
the
solemnities
and
fam'd
outsides
of
anothers
piety
.
It
dwelt
upon
her
spirit
,
and
was
incorporated
with
the
periodicall
work
of
every
day
:
she
did
not
beleeve
that
religion
was
intended
to
minister
to
fame
and
reputation
,
but
to
pardon
of
sins
,
to
the
pleasure
of
God
,
and
the
salvation
of
souls
.
For
religion
is
like
the
breath
of
Heaven
;
if
it
goes
abroad
into
the
open
air
,
it
scatters
and
dissolves
like
camphyre
:
but
if
it
enters
into
a
secret
hollownesse
,
into
a
close
conveyance
,
it
is
strong
and
mighty
,
and
comes
forth
with
vigour
and
great
effect
at
the
other
end
,
at
the
other
side
of
this
life
,
in
the
dayes
of
death
and
judgement
.
2.
The
other
appendage
of
her
religion
,
which
also
was
a
great
ornament
to
all
the
parts
of
her
life
,
was
a
rare
modesty
and
humility
of
spirit
,
a
confident
despising
and
undervaluing
of
her self
.
For
though
she
had
the
greatest
judgement
,
and
the
greatest
experience
of
things
and
persons
that
I
ever
yet
knew
in
a
person
of
her
youth
,
and
sex
,
and
circumstances
;
yet
as
if
she
knew
nothing
of
it
she
had
the
meanest
opinion
of
her self
;
and
like
a
fair
taper
when
she
shined
to
all
the
room
,
yet
round
about
her
own
station
she
had
cast
a
shadow
and
a
cloud
,
and
she
shined
to
every
body
but
her self
.
But
the
perfectnesse
of
her
prudence
and
excellent
parts
could
not
be
hid
;
and
all
her
humility
,
and
arts
of
concealment
,
made
the
vertues
more
amiable
and
illustrious
.
For
as
pride
sullies
the
beauty
of
the
fairest
vertues
,
and
makes
our
understanding
but
like
the
craft
and
learning
of
a
Devil
:
so
humility
is
the
greatest
eminency
,
and
art
of
publication
in
the
whole
world
;
and
she
in
all
her
arts
of
secrecy
and
hiding
her
worthy
things
,
was
but
like
one
that
hideth
the
winde
,
and
covers
the
oyntment
of
her
right
hand
.
I
know
not
by
what
instrument
it
hapned
;
but
when
death
drew
neer
,
befor
it
made
any
shew
upon
her
body
,
or
revealed
it self
by
a
naturall
signification
,
it
was
conveyed
to
her
spirit
:
she
had
a
strange
secret
perswasion
that
the
bringing
this
Childe
should
be
her
last
scene
of
life
:
and
we
have
known
,
that
the
soul
when
she
is
about
to
disrobe
her self
of
her
upper
garment
,
sometimes
speaks
rarely
Magnifica
verba
:
mors
propè
admota
excutit
;
sometimes
it
is
prophetical
;
sometimes
God
by
a
superinduced
perswasion
wrought
by
instruments
,
or
accidents
of
his
own
,
serves
the
ends
of
his
own
providence
and
the
salvation
of
the
soul
:
But
so
it
was
,
that
the
thought
of
death
dwelt
long
with
her
,
and
grew
from
the
first
steps
of
faney
and
fear
,
to
a
consent
,
from
thence
to
a
strange
credulity
,
and
expectation
of
it
;
and
without
the
violence
of
sicknesse
she
died
,
as
if
she
had
done
it
voluntarily
,
and
by
designe
,
and
for
fear
her
expectation
should
have
been
deceived
,
or
that
she
should
seem
to
have
had
an
unreasonable
fear
,
or
apprehension
;
or
rather
(
as
one
said
of
Cato
)
sic
abiit
è
vitâ
ut
causam
moriendi
nactam
se
esse
gauderet
,
she
died
,
as
if
she
had
been
glad
of
the
opportunity
.
And
in
this
I
cannot
but
adore
the
providence
and
admire
the
wisdom
and
infinite
mercies
of
God
.
For
having
a
tender
and
soft
,
a
delicate
and
fine
constitution
and
breeding
,
she
was
tender
to
pain
,
and
apprehensive
of
it
,
as
a
childs
shoulder
is
of
a
load
and
burden
:
Grave
est
tenerae
cérvici
jugum
;
and
in
her
often
discourses
of
death
,
which
she
would
renew
willingly
and
frequently
,
she
would
tell
,
that
she
feared
not
death
,
but
she
feared
the
sharp
pains
of
death
:
Emori
nolo
,
me
esse
mortuam
non
curo
:
The
being
dead
,
and
being
freed
from
the
troubles
and
dangers
of
this
world
,
she
hoped
would
be
for
her
advantage
;
and
therefore
that
was
no
part
of
her
fear
:
But
she
believing
the
pangs
of
death
were
great
,
and
the
use
and
aids
of
reason
little
,
had
reason
to
fear
left
they
should
do
violence
to
her
spirit
and
the
decency
of
her
resolution
.
But
God
that
knew
her
fears
,
and
her
jealousie
concerning
her self
,
fitted
her
with
a
death
so
easie
,
so
harmlesse
,
so
painlesse
,
that
it
did
not
put
her
patience
to
a
severe
trial
.
It
was
not
(
in
all
appearance
)
of
so
much
trouble
,
as
two
fits
of
a
common
ague
;
so
carefull
was
God
to
remonstrate
to
all
that
stood
in
that
sad
attendance
,
that
this
soul
was
dear
to
him
:
and
that
since
she
had
done
so
much
of
her
duty
towards
it
,
he
that
began
would
also
finish
her
redemption
,
by
an
act
of
a
rare
providence
,
and
a
singular
mercy
.
Blessed
be
that
goodnesse
of
God
,
who
does
so
careful
actions
of
mercy
for
the
ease
and
security
of
his
servants
.
But
this
one
instance
was
a
great
demonstration
that
the
apprchension
of
death
is
worse
then
the
pains
of
death
:
and
that
God
loves
to
reprove
the
unreasonablenesse
of
our
fears
,
by
the
mightiness
,
and
by
the
arts
of
his
mercy
.
She
had
in
her
sickness
(
if
I
may
so
cal
it
,
or
rather
in
the
solemnities
,
and
graver
preparations
towards
death
)
some
curious
and
well-becoming
fears
,
concerning
the
final
state
of
her
soul.
But
from
thence
she
passed
into
a
deliquium
,
or
a
kinde
of
trance
,
and
as
soon
as
she
came
forth
of
it
,
as
if
it
had
been
a
vision
,
or
that
she
had
conversed
with
an
Angel
,
and
from
his
hand
had
received
a
label
or
scroll
of
the
book
of
life
,
and
there
seen
her
name
enrolled
,
she
cried
out
aloud
,
[
Glory
be
to
God
on
high
:
Now
I
am
sure
I
shall
be
saved
.
]
Concerning
which
manner
of
discoursing
we
are
wholy
ignorant
,
what
judgement
can
be
made
:
but
certainly
there
are
strange
things
in
the
other
world
;
and
so
there
are
in
all
the
immediate
preparation
to
it
;
and
a
little
glimps
of
heaven
,
a
minutes
conversing
with
an
Angel
,
any
ray
of
God
,
any
communication
extraordinary
from
the
spirit
of
comfort
which
God
gives
to
his
servants
in
strange
and
unknown
manners
,
are
infinitely
far
from
illusions
;
and
they
shall
then
be
understood
by
us
,
when
we
feel
them
,
and
when
our
new
and
strange
needs
shall
be
refreshed
by
such
unusual
visitations
.
But
I
must
be
forced
to
use
summaries
and
arts
of
abbreviature
in
the
enumerating
those
things
in
which
this
rare
Personage
was
dear
to
God
and
to
all
her
Relatives
.
If
we
consider
her
Person
,
she
was
in
the
flower
of
her
age
,
Jucundum
cum
aetas
florida
ver
ageret
;
of
a
temperate
,
plain
and
natural
diet
;
without
curiosity
or
an
intemperate
palate
;
she
spent
lesse
time
in
dressing
,
then
many
servants
;
her
recreations
were
little
and
seldom
,
her
prayers
often
,
her
reading
much
:
she
was
of
a
most
noble
and
charitable
soul
;
a
great
lover
of
honourable
actions
and
as
great
a
despiser
of
base
things
;
hugely
loving
to
oblige
others
,
and
very
unwilling
to
be
in
arrear
to
any
upon
the
stock
of
courtesies
and
liberality
;
so
free
in
all
acts
of
favour
,
that
she
would
not
stay
to
hear
her self
thanked
,
as
being
unwilling
that
what
good
went
from
her
to
a
needful
or
an
obliged
person
should
ever
return
to
her
again
;
she
was
an
excellent
friend
,
and
hugely
dear
to
very
many
,
especially
to
the
best
and
most
discerning
persons
,
to
all
that
conversed
with
her
,
and
could
understand
her
great
worth
and
sweetnesse
:
she
was
of
an
Honourable
,
a
nice
and
tender
reputation
;
and
of
the
pleasures
of
this
world
which
were
laid
before
her
in
heaps
she
took
a
very
small
and
inconsiderable
share
,
as
not
loving
to
glut
her self
with
vanity
,
or
to
take
her
portion
of
good
things
here
below
.
If
we
look
on
her
as
a
Wife
,
she
was
chast
and
loving
,
fruitful
and
discreet
,
humble
and
pleasant
,
witty
and
complyant
,
rich
and
fair
,
&
wanted
nothing
to
the
making
her
a
principal
and
a
precedent
to
the
best
Wives
of
the
world
,
but
a
long
life
,
and
a
full
age
.
If
we
remember
her
as
a
Mother
;
she
was
kinde
and
severe
,
careful
and
prudent
,
very
tender
,
&
not
at
al
fond
,
a
greater
lover
of
her
childrens
souls
,
then
of
their
bodies
,
and
one
that
would
value
them
more
by
the
strict
rules
of
honour
and
proper
worth
,
then
by
their
relation
to
her self
.
Her
servants
found
her
prudent
,
and
fit
to
Govern
,
and
yet
open-handed
and
apt
to
reward
;
a
just
Exactor
of
their
duty
and
a
great
Rewarder
of
their
diligence
.
She
was
in
her
house
a
comfort
to
her
dearest
Lord
,
a
guide
to
her
children
,
a
Rule
to
her
Servants
,
an
example
to
all
.
But
as
she
related
to
God
in
the
offices
of
Religion
,
she
was
even
and
constant
,
silent
and
devout
,
prudent
and
material
:
she
loved
what
she
now
enjoyes
,
and
she
feared
what
she
never
felt
,
and
God
did
for
her
what
she
never
did
expect
.
Her
fears
went
beyond
all
her
evil
;
and
yet
the
good
which
she
hath
received
was
,
and
is
,
and
ever
shall
be
beyond
all
her
hopes
.
She
lived
as
we
al
should
live
,
and
she
died
as
I
fain
would
die
—
Et
cum
supremos
Lachesis
perneverit
annos
,
Non
aliter
cineres
mando
jacere
meos
.
I
pray
God
I
may
feel
those
mercies
on
my
death-bed
that
she
felt
,
and
that
I
may
feel
the
same
effect
of
my
repentance
which
she
feels
of
the
many
degrees
of
her
innocence
.
Such
was
her
death
that
she
did
not
die
too
soon
;
and
her
life
was
so
useful
and
so
excellent
that
she
could
not
have
lived
too
long
.
Nemo
parum
diu
vixit
qui
virtutis
perfectae
perfecto
functus
est
munere
:
and
as
now
in
the
grave
it
shall
not
be
enquired
concerning
her
,
how
long
she
lived
,
but
how
well
?
so
to
us
who
live
after
her
to
suffer
a
longer
calamity
,
it
may
be
some
ease
to
our
sorrows
,
and
some
guide
to
our
lives
,
and
some
securitie
to
our
conditions
,
to
consider
that
God
hath
brought
the
piety
of
a
yong
Lady
to
the
early
rewards
of
a
never
ceasing
,
and
never
dying
eternity
of
glory
.
And
we
also
if
we
live
as
she
did
,
shall
partake
of
the
same
glories
;
not
onely
having
the
honour
of
a
good
name
and
a
dear
and
honoured
memory
,
but
the
glories
of
these
glories
,
the
end
of
all
excellent
labours
,
and
all
prudent
counsels
,
and
all
holy
religion
,
even
the
salvation
of
our
souls
in
that
day
,
when
all
the
Saints
,
and
amongst
them
this
excellent
Woman
shall
be
shown
to
all
the
world
to
have
done
more
,
and
more
excellent
things
then
we
know
of
or
can
describe
.
Mors
illos
consecrat
,
quorum
exitum
&
qui
timent
,
laudant
:
Death
consecrates
and
makes
sacred
that
person
whose
excellency
was
such
,
that
they
that
are
not
displeased
at
the
death
,
cannot
dispraise
the
life
;
but
they
that
mourn
sadly
,
think
they
can
never
commend
sufficiently
.
The
end
.