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
Preacbing
,
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.
25.
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
.
Titles
of
the
28
Sermons
,
their
Order
,
Numbers
and
Texts
.
Being
the
second
Volume
.
-
SErmon
1
,
2.
Of
the
Spirit
of
Grace
.
Fol.
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
righteousness
.
-
Sermon
3
,
4.
The
descending
and
entailed
curse
cut
off
,
fol.
24.
40.
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
commandments
.
-
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
darkness
,
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
deceitfulness
of
the
heart
,
fol.
80.
92.
Jeremiah
17.
9.
The
heat
is
deceitful
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
growth
in
grace
,
with
its
proper
instruments
and
signs
.
fol.
172.
173.
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
growth
in
sin
,
or
the
several
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
.
fol.
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
verse
16.
And
harmless
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
Funeral
Sermon
preached
at
the
Obsequies
of
the
Right
Honorable
the
Countess
of
Carbery
.
fol.
357.
2
Sam.
14.
14.
For
we
must
needs
dye
,
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
,
sacredness
,
and
separation
of
the
Office
Ministerial
.
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
bridery
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
the
persons
that
are
to
be
judged
,
with
the
circumstances
of
our
advantages
or
our
sorrowes
:
[
We
must
all
appear
.
]
2.
The
Judge
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
.
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
raip'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
infections
:
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
shrieke
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
.
Erit
terror
ingens
tot
simul
tantorúmque
populorum
.
Florus
.
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
Ninevch
,
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
feest
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
remisly
,
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
Devlls
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
cenfesse
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
faviliâ
,
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
off
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
thoa
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
thè
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
shall
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
sorrage
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
sayeties
,
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
[
](A64139-e4950-b)*
*
In
Ierem.
hom.
13.
&
in
Luk.
hom
.
14.
&
Lactantius
lib.
7.
instit.
c.
21.
Hilarius
in
Psal.
118.
octer
.
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
ebeundus
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
is
purged
here
had
need
to
be
purged
there
again
:
Illic
quoque
nos
purificet
quando
dicat
dominus
,
Intrate
in
requiem
meam
,
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
concutietur
cedrus
Paradisi
?
Quid
faciet
agnus
,
cum
tremit
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
upright
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
trady
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
hath
found
out
rare
wayes
to
make
our
prayers
acceptable
,
our
6.
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
men
whose
imployment
is
to
minister
to
our
souls
:
and
if
all
this
11.
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
that
the
joyes
of
every
daies
piety
would
have
been
a
greater
pleasure
17.
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
19.
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
of
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
●●em
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
possions
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
sight
,
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
adtribum
pectora
ferient
.
Potentissimi
quondam
neges
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
terrae
.
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
stammered
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
cases
,
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
doe
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
Jcb
,
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
seare
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
4.
the
measures
of
Nature
,
and
possibilities
,
and
utmost
extents
,
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
5.
by
him
that
once
dyed
for
us
,
and
does
now
pray
for
us
,
and
perpetually
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
1.
all
the
good
of
this
world
,
and
every
mans
share
then
,
in
every
instant
of
his
blessed
eternity
is
greater
then
all
the
pleasures
of
Mankind
in
one
heap
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
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
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
animaipsius
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.
Cathemer
.
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
fouls
;
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
altora
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
abide
it
?
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
worshipper
of
God
and
doth
his
will
,
him
he
heareth
.
I
Know
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
joynts
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
uneasiresse
.
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
unhullowed
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
hands
,
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
Salbath
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
oall
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
Physician
:
but
the
spitefull
Pharisees
b●d
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
greater
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
,
Crete
,
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
these
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
boyd
,
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
sanctisication
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
desines
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
Psal
,
22.
29.
earth
eat
and
worship
:
But
if
these
men
aske
things
hurtfull
and
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
sight
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
slight
,
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
hears
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
delight
in
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
washed
by
a
lazie
prayer
?
Can
an
indifferent
prayer
quench
the
flames
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
pierces
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
,
trissing
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
servent
,
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
forrages
,
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
assault
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
assault
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
destiture
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
cratfick
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
carnest
,
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
coptâ
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
presentmercy
.
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
over
.
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
see
his
brother
sin
a
sin
which
is
not
unto
death
,
he
shall
aske
and
1
Ioh.
5.
16.
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
wrath
of
God
was
kindled
against
Eliphaz
,
and
his
two
friends
,
Chap.
42.
7
,
8.
God
commanded
them
to
offer
a
sacrifice
;
but
my
servant
Job
shall
pray
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
sight
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
ease
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
Litaniis
,
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
nor
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
Mear
,
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
Ecclesiasticall
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
[
](A64139-e17290-b)a
a
1.
q.
1.
c.
sacrosancta
.
by
the
Author
of
the
imperfect
work
attributed
to
St.
Chrysostome
[
](A64139-e17330-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
[
](A64139-e17390-b)b
b
In
scholiis
ad
hunc
locum
.
and
Sixtus
Senensis
[
](A64139-e17410-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
[
](A64139-e17500-b)d
d
Ep.
16.
Biblioth.
pp.
tom.
3.
n.
19.
and
Tarasius
[
](A64139-e17550-b)e
e
Decret.
1.
q.
1.
ad
c.
eos
qui.
the
Patriarch
of
Constantinople
,
by
St.
Gregory
[
](A64139-e17610-b)f
f
Lib.
6.
regist
.
5.
in
decretis
&
l.
7.
c.
120.
,
and
St.
Ambrose
[
](A64139-e17670-b)g
g
De
dignit
.
sacerd.
c.
5.
.
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.
[
](A64139-e17750-b)h
h
Can.
9.
orat
.
4.
de
sacerd
.
Chrysostome
,
[
](A64139-e17800-b)i
i
1.
in
ep.
20.
hom.
1.
part.
2.
ep.
27.
Innocentius
,
[
](A64139-e17860-b)k
k
Ep.
9.
tom.
3
ad
Michael
.
imperater
.
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
solomn
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
,
which
the
Apostle
quotes
here
,
he
once
shook
the
earth
.
But
,
once
2.
7.
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
:
as
it
was
then
,
so
it
is
true
now
,
Our
God
is
a
consuming
fire
:
He
Deut.
4.
24.
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
provisionary
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
Mar.
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
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.
put
on
the
affections
of
Servants
,
and
Sons
:
They
of
old
feared
God
Ioh.
1.
17.
as
a
severe
Lord
,
much
in
his
commands
,
abundant
in
threatnings
,
Rom.
6.
14
,
15.
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
esse
metu
.
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
popular
,
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.
proveke
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
persections
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
;
[
](A64139-e21030-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
confirmation
,
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
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
miscrable
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
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
,
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
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
sicknesse
,
then
they
lay
under
the
evil
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
blasohemy
,
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
,
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
;
siunt
novissima
illus
pejora
pejoribus
,
his
latter
end
is
worse
then
his
beginning
.
Mat.
12.
45.
vide
2
Pet.
2.
10.
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.
IAm
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.
Deorum
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the●
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
spirit
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
[
](A64139-e23960-b)*
*
1
Cor.
10.
20.
in
St.
Paul
and
in
[
](A64139-e23980-b)*
*
4.
7.
●
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
ca●es
,
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
fancies
;
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
?
Oderunt
quos
metuunt
,
sed
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
Chaereas
kissing
the
feet
of
Cajus
Caligula
would
have
observed
how
sordid
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
wish
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
slight
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
consident
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
(
saith
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
unconsident
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
share
,
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
cognations
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
proeternaturall
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
aëry
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
hearts
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
vitae
,
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
follish
Poet
that
Horace
tells
of
:
Gestit
enim
nummum
in
loculos
dimittere
,
posthàc
.
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
quietuesse
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
inconveniencies
;
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
&
Plutar.
ex
animo
evellendum
ea
quae
molesta
ei
non
sunt
.
Men
are
so
in
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
,
lest
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
not
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
cloud
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
yeares
;
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
of
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
rent
,
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
faith
,
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
as
sidei
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
put
as
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
cloud
,
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
as
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
recompence
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
quodam
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.
more
shall
your
Father
from
heaven
give
his
holy
Spirit
to
them
that
Mat.
7.
11.
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
,
Notrue
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
,
gandiúmque
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
though
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
wakens
every
night
,
and
rages
every
day
,
it
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
soul
,
it
defiles
a
Temple
,
and
drives
the
holy
Spirit
forth
,
and
it
is
so
intire
a
prosecution
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
flattered
,
loves
not
to
change
his
pleasure
;
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
set
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
to
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
verb●m
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
supplyed
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
.
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
1.
attributes
;
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
2.
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
3.
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
4.
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
5.
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
fit
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
compled
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
Ministresse
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
consilium
.
He
that
gave
his
friend
counsell
to
study
the
Law
,
when
he
desired
to
borrow
20
l.
was
not
so
friendly
in
this
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
3.
for
sin
,
or
one
sin
for
themselves
,
or
one
action
to
please
their
appetite
,
and
many
for
Religion
.
Rabbi
Kimchi
taught
his
Scholars
,
Cogitationem
pravam
Deus
non
habet
vice
facti
,
nisi
concepta
fuerit
in
Dei
fidem
&
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
,
Audeo
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
slains
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
Dan.
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
thus
,
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
bigger
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
lazic
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
ease
,
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
ha●es
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
walls
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
vicious
,
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
atrend
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
are
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
convoycs
,
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
Orph●us
,
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
Atheisme
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
lukewarmnesse
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
tear
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
fit
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
case
,
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
1.
before
any
state
that
is
either
contrary
to
it
,
or
a
lessening
of
its
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
2.
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
3.
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
;
4.
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
as
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
.
Eslo
sidelis
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
insidiantur
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
emanation
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
transiret
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Arislo
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
intolerable
,
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
duty
,
and
its
actions
become
laudable
,
is
charity
to
our
neighbour
.
3.
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
footy
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
passtonately
,
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
mecknesse
,
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
heart
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
saeculari
,
after
the
manner
of
men
divore'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
any
thing
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
Riphaean
Mountains
,
if
he
could
cure
nothing
but
Calentures
;
Catarrhes
,
and
dead
palfies
,
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
flie
:
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
Apultan
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
everything
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
hand
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
meats
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
:
Senec.
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
Philippics
;
he
went
with
his
staffe
and
bag
into
the
camp
of
the
Phoconses
,
and
the
souldiers
reverenc'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
recto
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
,
dives
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
,
&
latatur
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
an
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
miseries
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
&
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
rot
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
,
Mercuriúmque
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
palsies
,
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
,
corpúsque
fidele
senectae
.
Esto
age
,
sed
grandes
patinae
tucetáque
crassa
Per.
sat
.
2.
Annuere
his
superos
vetuere
,
Jov
émque
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
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
,
conducendúsque
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
somni
,
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
truce
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
,
3.
so
Aristophanes
calls
wine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mother
of
all
grievous
things
:
so
Pontianus
.
For
by
the
experience
of
all
the
world
,
it
is
the
band
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
4.
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
,
Animscsque
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
5.
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
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
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
corrution
,
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
:
Aretinas
mentes
,
so
Antidamus
calls
them
,
men
framed
Viz.
ab
Areto
,
unde
sicut
ex
aliis
Etruriae
figulinis
testacea
vasa
Romam
d●ferebant
.
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
inspirit
,
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
3.
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
burthens
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
flesh
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
prudence
,
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
Philotas
the
Candian
,
the
leavings
of
Plato
,
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
4.
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
,
wearinesse
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
Senec●
.
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
fiet
;
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
felicitatis
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
morsu
.
And
the
pleasure
of
the
honey
will
not
pay
for
the
smart
of
the
sting
.
Amores
enim
&
deliciae
maturè
&
celeritèr
deflorescunt
,
&
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
seised
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
scrutaberis
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
,
cum
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
)
[
](A64139-e46620-b)*
*
Quemlibet
hominem
cui
non
est
uxor
,
minimè
esse
hominem
,
cum
etiam
in
Scriptura
digatur
,
Masculum
&
foeminam
creavit
eos
&
vocavit
no
men
corum
Adam
self
hominem
.
R.
Eliezer
dixit
in
Gem.
Bab.
Quicunque
negligit
praecepium
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
tobe
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
ctiam
Laccdaemoue
&
Romae
.
vide
Festum
verb.
uxorium
,
atque
ibi
Joseph
.
Scat.
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
,
lest
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
ministeries
and
private
piety
.
There
are
some
Etiam
Judaei
qui
praeceptum
esse
viris
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aiunt
uno
ore
concedunt
tamen
dispensatum
esse
cum
ils
qui
assiduo
legis
studio
vacare
volunt
,
aliàs
etiam
immunibus
ab
acriori
carnis
stimulo
.
Maimon
.
cap.
15.
Halach
.
Ishoth
.
(
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
Philadelth
.
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
[
](A64139-e47390-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ignatius
epislol
.
dd
Philadelph
.
Et
Clemens
idem
ait
apud
Eusebiumbist
.
Eccles.
lib.
3.
sed
tamen
eam
non
circumduxit
sicut
Petrus
:
probat
autem
eae
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
share
and
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
trouble
in
the
flesh
,
a
prison
of
unruly
desires
which
is
attempted
daily
to
be
broken
.
Celibare
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
malden
,
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
exercises
and
trials
for
those
graces
,
for
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plato
.
single
life
can
never
be
crown'd
;
Here
is
the
proper
seene
of
piety
and
patience
,
of
the
duty
of
Parents
and
the
charity
of
relatives
;
here
kindnesse
is
Adde
quòd
.
Eunuchus
nulla
pietate
movetur
,
Nee
generi
natisve
cavet
clementia
cunctis
In
similes
animosque
ligant
conscrtia
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
Siquis
patriam
majorem
parentem
extinguit
,
in
eo
culpa
est
,
quod
facit
prosua
parte
quise
eunuchat
aut
aliquâ
liberos
producit
,
i.
e.
differt
eorum
procreationem
.
Varro
in
lege
Maenia
.
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
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
.
Dico
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
attractis
pedibus
patente
portâ
Percurrent
mugiléque
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
[
](A64139-e48170-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
[
](A64139-e48240-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
[
](A64139-e48290-b)c
c
Facies
,
non
uxor
amatur
.
beauty
principally
;
cui
sunt
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
,
with
an
honourable
mention
of
their
virgin
state
,
lest
he
might
Epist.
ad
Philadelph
.
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
desire
and
appetite
are
rude
,
and
the
characterismes
of
a
sensuall
person
:
Amare
justi
&
boni
est
,
cupere
impotentis
;
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
[
](A64139-e49170-b)*
*
Quaedam
parva
quidem
,
scd
uon
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
slie
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
strnding
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
—
Hujùs
n.
rari
summique
voluptas
Nulla
boni
,
quoties
animocorrupta
superbo
Plus
aloos
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
impolyment
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
transser
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
the
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
,
annuities
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
fetters
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
firmament
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
wife
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
[
](A64139-e50640-b)*
*
Ah
lapis
est
,
ferrumque
,
suam
quicunque
pucllam
Verberat
,
è
coelo
diripit
ille
Deos.
Sit
satis
è
membus
tenuem
praescindere
vestem
,
Sit
satis
ornatus
dissoluisse
cemas
,
Sit
lachrymas
movisse
satis
,
quater
ille
beatus
,
Quo
tenera
irato
flere
puella
potest
.
Sed
manibus
qui
saeviu
erit
,
scutúmque
sudemque
It
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
.
0.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
aequis
Elementamodis
,
ut
pugnantia
Vicibus
cedant
humida
siccis
,
Jungantque
sidem
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
.
Felices
ter
&
amplius
Quos
irrupta
tenet
copula
,
nec
malis
Divulsus
querimoniu
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
.
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
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eurip.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
siunt
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
violenco
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
coactae
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
thereatned
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
understands
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
left
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
essert
,
Horreat
,
inque
diem
septenis
oderit
horts
?
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
Pet.
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
,
&
tecta
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
quèm
te
Cornelia
mater
Gracchorum
,
si
cum
magnis
virtutibus
offers
Grande
supercilium
,
&
numer
as
in
dote
triumpho
.
Juven
Sat.
6.
compliances
,
high
opinion
of
him
,
and
mean
of
her self
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
To
partake
Quid
juvat
ornato
procedere
vitta
capillo
,
Teque
peregrinis
vendere
muneribus
,
Naturaeque
decus
mercato
perdere
cultu
,
Nec
sinere
in
proprils
membra
nitere
bonis
?
Propert.
l.
1.
cl.
1.
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
aud
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
consen
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
the
thriving
sin
,
and
the
swelling
fortune
of
his
darling
drunkenesse
,
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
,
immixto
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
sights
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
fed
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
veryhard
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
or
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
appetite
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
absence
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
lin
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
porventat
;
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
lossen
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
extui●t
,
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
〈◊〉
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
he
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
;
if
it
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
if
it
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
before
hand
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
.
II.
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
hominem
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
castle
,
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
³
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
into
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
fain
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
D●vill
.
*
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
impatient
,
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
sirmament
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
iniquity
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
ambitiosi
Consuetudo
mali
:
—
&
in
aegro
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
noaumillum
exolvit
&
omne
vinculum
mortale
,
Scneca
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
suavi
is
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
them
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
fight
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
;
divitiae
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
,
Satan
entred
into
him
;
and
St.
Cyprian
speaking
of
them
that
after
Ioh.
13.
27.
Baptisme
lapsed
into
foul
crimes
,
he
affirms
that
spiritu
immundo
Cypr.
Ep.
76.
quasi
redeunte
quatiuntur
,
ut
manifestum
sit
Diabolum
in
baptismo
side
credentis
excludi
,
si
sides
postmedum
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
,
u.
thankfulnesse
,
impiety
,
giving
a
secret
blow
,
fawning
bypocrisie
,
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
Philippicks
:
—
Quae
fuerat
fabula
,
poenafuit
.
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
oppugn
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
shame-full
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
witeh
,
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
,
Indictóque
sui
facti
persaepe
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
reproved
him
for
doing
the
thing
,
which
in
their
superstition
the
Greeks
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
on
to
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
cibam
,
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
vulturis
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
gentosque
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
knew
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
voice
,
provoke
him
not
,
for
he
will
not
pardon
your
trangressions
.
So
Excd.
23.
10.
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
tomorrow
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
through
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
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
iusty
peace
,
so
Aristophanes
:
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
Greeks
,
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Virjustus
,
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
garrulitas
.
Comoed
.
Muliebre
ingenium
p●cluvium
.
Accius
in
Andromedâ
.
Sola
laboranti
potuit
succwrere
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
[
](A64139-e64940-b)*
*
in
Ps.
118.
,
and
Gregory
Nyssen
[
](A64139-e64970-b)*
*
cap.
1.
upon
Ecclesiastes
,
and
the
same
seems
intimated
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
1.
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
2.
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
3.
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
4.
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
5.
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
custodiā
.
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
,
ita
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
Plunu
.
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
labiis
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
nor
,
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
which
are
not
convenient
]
that
some
think
this
to
be
explicative
Ephes.
1.
4
,
5.
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
prolifick
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
Lib.
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
praecepta
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
laeti
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
jesting
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
neighbours
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
,
uncomplying
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
friendly
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
;
nay
(
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
Tuscan
rites
had
commanded
to
be
concealed
,
lest
the
enemies
of
the
people
should
call
from
them
their
tutclar
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
1.
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
busie
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
flips
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
Levit.
19.
6.
name
of
Talebearers
:
Thou
shalt
not
goe
up
and
down
as
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
singente
nefas
Pyladen
odisset
Oresles
,
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
ear
,
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
inbred
pride
and
scornfulnesse
made
them
apt
to
abuse
all
that
fell
under
their
power
and
displeasure
;
quorum
superbiam
frustrà
per
obsequium
&
modestiam
essugeres
;
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
Iudibria
,
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.
vain
man
,
signifying
the
same
with
the
forbidden
raca
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vain
,
Luk.
24.
25.
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
diutius
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
for
ever
;
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
manwas
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
pro
c.
11.
mortuis
,
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
l.
6.
c.
7.
of
Jerusalem
,
of
an
infamous
crime
,
which
they
did
,
affirming
it
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
Kingsevil
;
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
Thessalic
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
filthy
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
1
Cor.
13.
5.
in
his
character
of
Charity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Charity
vaunteth
not
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
it
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
a
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
palàm
,
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
staffe
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
chairty
?
)
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
negotium
,
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
Syracuso
,
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
hujusmodi
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
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.
seen
r.
scene
.
29.
21.
dear
r.
clear
.
152.
4.
terrour
r.
fervour
.
71.
40.
the
bowed
r.
they
bowed
.
87.
41.
reverend
r.
reverenc'd
.
112.
27.
r.
illius
pejora
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
〈◊〉
〈◊〉
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