THE
FIRST
BOOKE
OF
THE
SECOND
PART
OF
THE
Christian
Warrefare
,
containing
diuers
arguments
,
whereby
wee
may
be
armed
against
the
tentations
of
prosperitie
,
and
perswaded
to
contemne
worldly
vanities
,
in
comparison
of
Gods
spirituall
graces
and
heauenly
ioyes
.
CHAP.
I.
Of
the
world
,
the
second
enemie
of
our
saluation
,
and
what
it
is
.
THere
is
none
shall
be
thought
fit
to
§.
Sect
.
1.
That
there
is
none
crowned
,
but
he
that
dotle
ouercome
.
Apoc
.
3.
21.
raigne
with
Iesus
Christ
in
the
kingdom
of
heauen
,
but
those
who
haue
bin
conquerors
here
on
earth
;
not
of
some
small
countrey
or
petite
kingdome
,
for
that
great
glorie
shal
neuer
be
the
crowne
of
so
meane
a
victorie
;
nor
(
like
Alexander
)
of
the
greatest
part
of
the
earths
knowne
territories
;
for
so
a
man
may
attaine
to
the
height
of
this
glorie
,
and
yet
remaine
a
slaue
to
his
owne
passions
and
ambitious
lusts
,
and
be
a
vassall
after
his
victorie
to
that
which
he
seemeth
to
haue
ouercome
.
But
he
who
will
raigne
with
Christ
,
must
conquer
the
whole
world
,
not
with
the
sword
and
arme
of
flesh
,
but
1.
Ioh
.
5.
4.
with
the
spirit
of
God
,
and
the
shield
of
faith
,
whereby
hee
repelleth
all
the
tentations
thereof
;
both
the
charming
allurements
whereby
hee
might
be
infeebled
,
and
the
fierie
darts
of
affliction
and
persecution
,
whereby
hee
might
bee
discouraged
;
neither
so
admiring
the
one
,
nor
regarding
the
other
,
as
that
he
should
suffer
them
to
hinder
him
in
his
way
to
his
heauenly
countrie
.
Yea
hee
must
together
with
the
world
ouercome
the
prince
of
the
world
,
and
all
the
power
of
hell
;
and
which
is
a
victorie
of
greatest
difficultie
,
he
hee
must
ouercome
himselfe
,
and
his
owne
corruptions
;
which
conquest
whosoeuer
obtaineth
,
hee
putteth
to
flight
these
forraine
forces
at
the
first
onset
:
whereas
contrariwise
it
is
in
vaine
to
haue
warres
abroad
,
if
in
stead
of
peace
and
subiection
there
be
nothing
but
treason
,
discord
,
and
rebellion
at
home
;
these
inbred
enemies
being
alwaies
readie
to
betray
and
lose
,
that
which
is
recouered
and
wonne
with
great
paine
and
difficultie
,
and
to
yeeld
into
the
enemies
power
in
a
day
,
that
which
hath
been
got
with
a
yeeres
labour
.
Concerning
the
meanes
of
resisting
and
ouercomming
§.
Sect
.
2.
That
the
world
is
sometime
taken
in
good
part
,
and
so
to
be
loued
as
a
friend
.
our
first
and
chiefe
enemie
Satan
,
I
haue
alreadie
intreated
in
the
first
part
of
my
Christian
Warfare
:
And
now
it
remaineth
,
that
being
assisted
with
the
same
spirit
,
wee
encounter
also
the
world
,
which
is
the
second
enemie
of
our
saluation
,
and
teach
the
weake
Christian
how
he
may
so
manage
his
spirituall
weapons
,
as
that
he
may
be
assured
of
a
triumphant
victorie
.
But
lest
whilest
we
fight
against
our
enemie
,
wee
should
bend
our
strength
against
those
that
bee
our
friends
,
because
they
are
intitled
by
the
same
name
,
let
vs
learne
to
distinguish
the
one
from
the
other
,
and
consider
in
what
sense
we
are
here
to
take
the
world
,
which
is
a
word
of
ambiguous
signification
,
and
how
it
is
to
bee
imbraced
as
a
friend
,
and
how
to
be
auoided
or
withstood
as
a
mortal
enemie
.
To
this
purpose
wee
are
to
know
,
that
the
world
in
the
Scriptures
is
sometimes
taken
in
a
good
,
and
sometime
in
an
Act.
17.
24.
euill
sense
.
In
the
former
it
sometime
signifieth
the
whole
vniuerse
and
goodly
frame
of
heauen
and
earth
,
and
so
it
is
an
excellent
creature
of
Gods
making
,
approoued
as
good
Gen.
1.
3●
.
by
his
owne
testimonie
,
whereby
the
glorie
,
wisedome
and
power
of
the
mightie
Creator
is
manifested
and
declared
,
according
to
that
of
the
Psalmist
:
The
heauens
declare
the
Psal
.
19.
1.
glorie
of
God
,
and
the
firmament
sheweth
the
worke
of
his
hands
.
Sometime
it
signifieth
the
whole
earth
and
sea
,
which
is
appointed
of
God
to
bee
the
place
of
habitation
for
his
creatures
;
in
both
which
senses
it
is
taken
,
Ioh
.
1.
10.
He
was
in
Ioh
.
1.
10.
the
world
,
and
the
world
was
made
by
him
:
and
in
this
signification
also
the
world
is
good
,
sauing
onely
that
it
is
defiled
with
mans
sinne
,
as
being
the
stage
whereon
hee
acteth
all
his
wickednesse
.
To
this
purpose
one
saith
,
that
the
world
is
1.
Ioh
.
5.
19.
Mundus
in
maligno
positus
,
non
quòd
mundus
ipse
sit
malus
;
sed
quòd
mala
in
mundo
fiant
ab
hominibus
,
&c.
Hieron
.
in
1.
ad
Gallat
.
said
to
lie
wholly
in
euill
,
not
because
it selfe
is
euill
,
but
because
euils
are
committed
in
it
by
men
:
euen
as
the
woods
are
infamed
when
they
harbour
theeues
,
and
as
wee
hate
the
sword
wherewith
mans
blood
hath
bin
shed
,
and
the
cup
in
which
poyson
hath
been
tempered
,
not
because
of
any
faultinesse
that
is
in
them
,
but
because
of
their
wickednesse
who
haue
abused
them
vnto
euill
.
Sometime
the
world
is
taken
for
all
mankind
that
liueth
in
the
world
,
both
good
and
bad
,
beleeuer
and
infidell
;
and
in
this
sense
the
Apostle
saith
,
that
by
one
man
sinne
entred
into
the
world
,
that
is
,
into
all
mankinde
,
Rom
.
5.
12.
who
were
corrupted
in
Adam
as
sinning
in
his
loynes
.
Neither
are
we
to
hate
and
fight
against
the
world
,
being
vnderstood
in
this
generall
signification
,
lest
wee
should
be
found
(
like
that
currish
Timon
)
haters
of
humane
societie
,
and
enemies
of
our
owne
nature
.
Finally
,
the
world
sometime
signifieth
the
faithfull
onely
;
not
because
they
are
of
the
world
;
for
being
in
the
world
,
Christ
hath
chosen
them
out
of
the
world
;
but
because
the
world
was
created
,
and
is
continually
preserued
for
their
vse
and
benefit
,
namely
,
that
it
might
serue
as
a
place
of
trial
,
where
they
should
be
fitted
for
Gods
kingdome
,
and
a
passage
through
which
they
might
trauell
into
their
heauenly
countrey
,
the
new
Ierusalem
.
And
in
this
sense
it
is
said
,
that
God
so
loued
the
world
,
that
he
gaue
his
only
Ioh
.
3.
16.
begotten
sonne
,
that
whosoeuer
beleeued
in
him
should
not
perish
,
but
haue
euerlasting
life
.
And
the
Apostle
saith
,
that
God
was
2.
Cor
.
5.
19.
in
Christ
and
reconciled
the
world
vnto
himselfe
,
not
imputing
their
sinnes
vnto
them
.
And
Christ
is
said
,
to
be
a
propitiation
or
reconciliation
,
not
for
the
Apostles
and
Disciples
only
,
but
for
the
sinnes
of
the
whole
world
,
that
is
,
for
al
in
the
world
that
1.
Ioh
.
2.
2
:
shall
beleeue
in
him
.
Now
in
this
sense
wee
are
not
to
fight
against
the
world
,
seeing
it
is
reconciled
and
at
peace
with
God
,
nor
to
loath
that
which
God
so
dearely
loueth
:
yea
we
must
loue
those
who
are
of
this
world
,
as
our selues
,
as
being
subiects
of
Christs
kingdome
,
and
fellow
members
of
his
bodie
.
But
this
word
is
also
taken
in
the
Scriptures
in
euill
part
,
§.
Sect
.
3.
In
what
sense
the
world
is
to
be
reputed
our
enemie
.
2.
Tim
.
2.
26.
and
that
most
vsually
,
and
so
it
signifieth
somtime
reprobate
,
wicked
;
and
vnbeleeuing
men
,
who
hauing
yeelded
themselues
ouer
,
as
voluntarie
slaues
vnto
Satan
,
for
the
wages
of
worldly
vanities
,
willingly
yeeld
obedience
vnto
him
as
their
prince
and
soueraigne
,
and
submit
themselues
to
be
ruled
by
the
law
of
sinne
,
imprinted
by
him
in
their
corrupt
Rom
.
7.
23.
natures
,
which
is
flatly
opposed
to
the
law
of
nature
,
written
in
the
hearts
of
our
first
parents
,
and
afterwards
in
the
tables
of
stone
,
by
the
finger
of
God
;
opposing
with
all
their
malice
,
power
and
policie
,
against
God
,
and
the
kingdome
of
Iesus
Christ
;
hindring
as
much
as
in
them
lieth
the
prosperitie
,
encrease
&
propagation
thereof
,
&
hating
,
enuying
,
and
persecuting
those
,
who
will
not
be
allured
by
any
worldly
baits
to
renounce
the
seruice
of
Christ
,
and
to
ioyne
with
them
in
the
seruice
of
sinne
and
Satan
.
And
thus
the
world
is
taken
,
Ioh
.
15.
19.
If
yee
were
of
the
world
,
the
world
would
Ioh
.
15.
19.
loue
his
owne
,
but
because
ye
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
And
16.
20.
Ye
shall
weepe
and
lament
,
but
the
world
(
that
is
,
the
wicked
and
16.
20.
of
the
world
)
shall
reioyce
.
And
this
is
that
world
,
which
the
Apostle
Iohn
saith
lieth
wholly
in
wickednes
,
and
is
therefore
1.
Ioh
.
5.
19.
excluded
by
our
Sauiour
Christ
from
hauing
any
part
in
his
prayers
,
or
benefit
by
his
mediation
:
Ioh
.
17.
9.
I
pray
for
them
,
I
pray
not
for
the
world
.
Now
these
are
called
the
Ioh
.
17.
9.
world
,
because
they
are
the
worlds
citizens
,
which
mind
only
worldly
things
,
and
setting
their
hearts
and
affections
vpon
the
earth
and
earthly
vanities
,
doe
in
comparison
thereof
Dicuntur
improbi
mundus
quoniam
configurati
sunt
huic
mundo
.
August
.
contemne
God
and
his
kingdome
.
Somtime
by
the
world
are
signified
worldly
things
,
which
Satan
and
wicked
men
vse
as
meanes
to
draw
men
from
the
seruice
of
God
,
to
the
seruice
of
sinne
;
whether
they
be
alluring
baits
whereby
they
intice
vnto
wickednes
,
as
pleasures
,
1.
Cor
.
7.
31.
profits
and
preferments
;
or
discouragements
,
whereby
they
seeke
to
disharten
and
hinder
them
in
the
way
of
godlines
,
as
troubles
,
afflictions
,
and
persecutions
.
And
sometime
both
these
are
ioyned
together
,
in
which
sense
the
Apostle
Paul
saith
,
that
he
was
crucified
to
the
world
,
Gal
.
6.
14.
and
the
world
to
him
;
where
by
world
he
vnderstandeth
whatsoeuer
in
the
world
,
whether
men
or
other
creatures
,
are
opposed
to
the
kingdome
of
Christ
,
all
which
were
as
little
valued
by
this
holy
Apostle
,
as
a
crucified
or
dead
man
esteemeth
of
the
things
of
the
liuing
.
And
so
the
Apostle
Iohn
ioyneth
them
,
though
not
in
the
same
word
,
yet
in
the
same
sentence
,
1.
Ioh
.
2.
15.
Loue
not
the
world
,
nor
the
things
of
the
world
.
And
thus
wee
will
take
the
world
in
this
discourse
;
vnderstanding
thereby
whatsoeuer
in
the
world
▪
either
in
it
own
enature
,
or
through
abuse
,
allureth
vs
to
the
seruice
of
sinne
and
Satan
,
or
discourageth
and
hindreth
vs
in
the
seruice
of
God
,
and
the
meanes
of
our
owne
saluation
;
whether
it
be
wicked
men
,
or
the
creatures
abused
by
Satan
and
our
corruption
,
as
occasions
and
motiues
vnto
euill
.
Or
more
briefly
thus
:
Whatsoeuer
in
the
world
is
the
instrument
of
the
dixell
,
to
draw
vs
vnto
sinne
.
Whereby
it
appeareth
that
wee
are
not
to
oppose
against
,
§.
Sest
4.
How
wicked
worldlings
are
to
be
hated
.
as
our
enemies
,
and
to
pursue
with
our
hatred
,
wicked
men
in
the
world
absolutely
,
or
as
they
are
men
,
but
respectiuely
as
they
are
wicked
,
and
hating
their
sinne
we
may
,
yea
wee
ought
to
loue
their
persons
,
as
being
the
creatures
of
God
in
Cum
hominibus
pacem
habebis
,
bellum
cum
vitijs
.
respect
of
their
essence
,
who
haue
in
them
(
how
wicked
soeuer
)
some
good
naturall
parts
,
and
common
gifts
of
the
spirit
,
which
precious
pearles
are
to
be
valued
euen
when
they
are
found
in
these
filthie
dunghils
.
And
as
our
hatred
ought
not
to
be
generall
and
absolute
in
respect
of
the
obiect
,
so
in
respect
of
the
quality
it
should
not
be
deadly
and
malitious
,
but
it
must
bee
mixed
and
sweetned
with
compassion
and
commiseration
,
yea
with
sorrow
of
heart
,
that
they
are
no
better
,
and
with
a
desire
of
their
conuersion
and
amendment
,
that
so
emnitie
ceasing
▪
they
might
become
worthie
of
our
loue
.
Our
hatred
must
(
like
our
Sauiour
Christs
anger
)
Mark
.
3.
5.
be
ioyned
with
holy
mourning
,
because
their
hearts
are
so
hardned
in
sinne
;
and
though
we
are
to
esteeme
them
enemies
,
yet
our
eyes
(
like
Dauids
)
must
gush
out
with
riuers
of
Psal
.
119.
136.
waters
,
because
they
haue
not
kept
Gods
law
.
The
like
also
may
be
said
of
all
other
creatures
in
the
world
,
abused
by
Satan
and
his
wicked
imps
,
as
baits
to
allure
vs
vnto
sinne
;
which
are
to
be
contemned
and
loathed
,
not
in
their
owne
nature
,
but
in
respect
of
the
abuse
onely
,
as
afterwards
shall
appeare
.
CHAP.
II
.
Of
the
nature
and
qualitie
of
our
enemie
the
world
.
ANd
thus
haue
I
shewed
what
the
world
is
,
and
as
§.
Sect
.
1.
That
the
world
is
euill
and
wicked
in
it self
,
yeelding
obed●ence
to
Satan
,
as
the
prince
thereof
.
it
were
haue
singled
our
enemies
out
of
the
companie
of
our
friends
;
lest
our
loue
of
these
should
slacken
and
abate
our
zealous
courage
in
opposing
against
our
mortall
foes
;
or
our
hatred
of
those
should
make
vs
to
dislike
and
hate
our
wel-deseruing
friends
.
In
the
next
place
we
will
consider
of
the
nature
and
qualitie
of
our
enemie
;
and
then
shew
his
weapons
and
forces
which
hee
vseth
in
this
fight
,
that
so
wee
may
know
the
better
how
to
auoid
his
furie
,
and
to
arme
our selues
against
the
encounter
.
And
for
the
cleering
of
the
former
wee
will
briefly
shew
what
the
world
is
in
it selfe
,
and
then
respectiuely
what
it
is
to
vs.
In
it selfe
,
the
Scripture
saith
of
it
,
that
it
is
euill
,
yea
so
euill
,
that
Christ
Iesus
spared
not
to
giue
his
owne
most
precious
Gal
.
1.
4.
blood
,
to
deliuer
his
seruants
out
of
this
spirituall
Egypt
:
and
lest
wee
should
thinke
that
this
euill
hath
but
a
little
tainted
it
,
or
that
it
is
corrupted
but
in
part
only
,
the
Apostle
Iohn
telleth
vs
,
that
the
whole
world
lieth
in
wickednes
,
1.
Ioh
5.
19.
not
a
little
sprinkled
or
dipped
,
but
sourced
and
sunk
into
a
deepe
and
bottomlesse
gulfe
of
sinne
.
The
which
will
more
manifestly
appeare
if
wee
consider
that
this
wicked
world
,
like
a
rebellious
traitor
,
hath
denied
and
refused
to
haue
the
Lord
and
great
Creator
of
heauen
and
earth
for
his
Soueraigne
and
King
,
and
will
not
yeeld
any
obedience
vnto
his
lawes
and
commandements
,
but
contemneth
his
promises
and
rewards
,
as
also
his
threatnings
and
punishments
.
And
contrariwise
hath
submitted
himselfe
to
Satan
as
his
prince
and
gouernour
,
yeelding
obedience
vnto
his
will
,
and
subiecting
himselfe
to
be
ruled
by
the
law
of
sinne
,
for
the
wages
of
worldly
vanities
,
as
pleasures
,
profits
,
and
preferments
.
Whereof
it
is
that
in
the
Scriptures
the
diuell
is
called
the
Ioh
.
12.
31.
and
16.
11.
Ephes
.
2.
2.
prince
of
the
world
,
and
the
Ephes
.
6.
12.
Ephes
.
2.
2.
gouernour
therof
;
not
because
he
is
indeed
the
ruler
and
gouernour
of
heauen
and
earth
,
to
dispose
of
all
at
his
pleasure
(
for
this
is
Gods
royall
prerogatiue
;
whose
slaue
and
vassall
Satan
is
,
and
forced
to
doe
his
will
when
he
most
opposeth
it
)
but
because
he
ruleth
in
the
children
of
disobedience
,
hauing
them
alwaies
2.
Tim
.
2.
26.
readie
as
his
deuoted
bond
slaues
to
do
his
will
:
who
are
called
the
world
,
because
they
set
their
hearts
and
affections
vpon
it
;
it
being
the
nature
of
loue
to
transforme
as
much
as
may
be
the
louer
into
the
nature
of
the
thing
beloued
,
and
so
to
denominate
the
one
according
to
the
name
of
the
other
.
Yea
he
not
only
as
a
king
ruleth
their
outward
actions
,
but
also
in
their
hearts
and
consciences
,
causing
them
to
yeeld
vnto
him
free
,
willing
and
absolute
obedience
:
and
therefore
he
is
also
called
the
god
of
the
world
,
2.
Cor
.
4.
4.
who
with
his
mists
of
falsehood
blindeth
the
eyes
of
infidels
and
worldings
,
so
as
they
cannot
see
his
vglie
filthines
and
palpable
lies
,
nor
the
diuine
puritie
and
excellencie
of
their
Creator
,
and
the
glorious
light
of
his
truth
.
And
as
the
world
yeeldeth
this
subiection
vnto
Satan
as
§.
Sect
.
2.
That
the
world
sighteth
vnder
Satan
against
God
.
his
king
and
soueraigne
,
so
also
it
maketh
choice
of
him
for
his
captaine
and
chiefe
commander
,
receiuing
his
colours
and
cognizance
,
marching
vnder
his
conduct
,
and
fighting
vnder
his
standerd
with
like
inueterate
malice
,
both
against
God
himselfe
,
and
all
his
Church
and
children
.
Against
God
the
world
opposeth
with
such
deadly
and
implicable
hatred
,
that
it
is
impossible
for
any
to
1.
Ioh
.
2.
15.
adhere
vnto
the
world
,
but
hee
must
necessarily
be
diuided
from
God
;
nor
Matth
.
6.
24.
serue
it
,
but
hee
must
neglect
and
disobey
the
Lord
;
nor
Iames
4
4.
loue
it
,
but
God
and
he
must
be
at
emnitie
.
Neither
doth
it
onely
oppose
against
the
diuine
nature
,
but
also
against
euery
person
of
the
Deitie
;
it
rebelleth
against
God
the
Father
and
Creator
,
by
refusing
to
serue
him
as
his
creature
,
but
contrariwise
disobeyeth
his
will
,
and
desperately
reiecteth
all
his
commandements
,
yeelding
voluntarie
obedience
to
his
arch-enemie
the
diuell
;
it
Ioh
.
1.
11.
receiueth
not
the
Sonne
Iesus
Christ
as
it
Sauiour
and
Redeemer
,
but
treadeth
vnder
foote
his
precious
blood
,
and
maketh
but
a
mocke
of
all
his
sufferings
,
neither
doth
it
Ioh
.
14.
17.
receiue
the
holy
Ghost
the
sanctifier
,
but
checketh
all
his
motions
,
and
scorneth
all
his
sanctifying
and
sauing
graces
,
preferring
before
them
worldly
●oyes
and
base
vanities
of
no
value
.
Needs
therefore
must
the
world
be
exceeding
wicked
,
which
submitteth
it selfe
to
bee
ruled
and
guided
by
that
wicked
one
Satan
;
needs
must
it
be
outragiously
euill
,
which
purposely
and
malitiously
opposeth
it selfe
against
God
the
author
and
fountaine
of
all
goodnesse
.
And
thus
we
see
what
our
enemie
is
in
himselfe
:
now
to
§.
Sest
.
3.
That
the
world
is
a
most
dangerous
enemie
.
vs
he
is
exceeding
dangerous
;
for
he
is
so
malitiously
subtile
,
so
treacherously
cruell
,
and
armed
with
such
forces
and
power
,
that
vnlesse
the
Christian
man
be
well
sitted
with
the
spirituall
armour
,
and
mightily
strengthened
and
defended
with
the
spirit
of
God
,
hee
is
sure
either
to
bee
vanquished
and
ouercome
,
or
else
to
receiue
shamefull
foyles
.
This
danger
is
by
one
thus
described
:
There
(
saith
he
)
is
the
world
,
Mundus
ergo
est
vbi
malitiae
plurimum
,
vbi
sapientiae
modicum
,
&c.
Bernard
.
where
as
there
is
much
m●lic●
,
little
wisedome
,
where
all
things
are
limie
and
catching
,
all
things
slimie
and
slipperie
,
all
things
couered
with
darknesse
,
and
beset
with
snares
;
where
soules
are
endangered
and
bodies
afflicted
,
where
all
is
vanitie
and
affliction
of
spirit
.
Another
saith
,
that
the
world
is
pitch
,
which
defileth
those
who
come
neere
it
with
the
least
touch
:
It
is
birdlime
,
Dugo
Philonius
,
in
Tiliano
,
de
scient
.
benè
morien
.
fol.
28.
which
intangleth
his
admirers
with
sin
and
eternall
death
;
it
is
a
snare
,
which
with
his
pleas●res
and
riches
,
as
it
were
offered
baits
,
allureth
and
catcheth
vnwarie
men
,
and
draweth
them
with
it
into
the
net
of
destruction
:
and
therefore
impossible
it
seemeth
to
me
that
hee
who
liueth
according
to
the
lawes
of
the
world
▪
should
passe
away
hence
pure
and
vndefiled
▪
from
the
filth
of
the
world
.
In
respect
of
which
danger
the
world
is
fitly
compared
to
a
perillous
sea
,
in
which
howsoeuer
some
escape
shipwrack
,
yet
none
escapeth
danger
.
For
with
vaine
hopes
as
with
a
prosperous
gale
of
winde
,
men
are
allured
to
hoyse
vp
the
sailes
of
their
desires
,
and
to
enter
into
this
▪
porillous
passage
and
course
of
worldlings
,
but
before
they
can
arriue
at
the
wished
hauen
,
they
encounter
a
thousand
desperate
dangers
;
one
while
they
are
tossed
with
tempestuous
stormes
of
troubles
,
crosses
,
and
vexations
;
sometime
lifted
vp
with
their
hopes
,
as
though
they
should
touch
the
heauens
;
sometime
deiected
and
cast
downe
with
feare
,
as
though
they
should
bee
swallowed
in
the
gulfe
and
(
as
it
were
)
hell
of
despaire
;
now
they
are
in
danger
to
dash
against
the
rockes
of
violence
and
oppression
,
and
soone
after
to
split
their
ship
vpon
the
sands
of
treacherie
and
falsehood
:
sometimes
they
are
carried
into
an
vncouth
vastnes
in
hazard
to
lose
themselues
in
the
bywaies
of
error
,
vnlesse
following
the
aduice
of
their
skilfull
Pilots
,
Gods
messengers
and
Ministers
,
they
suffer
themselues
to
be
guided
and
directed
with
the
Card
of
Gods
word
:
sometime
they
are
driuen
into
the
straits
,
where
they
are
beset
with
perils
,
heere
Scylla
,
there
Charybdis
,
being
readie
to
fall
into
the
one
,
whilest
with
improuident
care
they
auoid
the
other
.
Which
being
passed
,
their
danger
is
not
past
;
for
though
the
storme
,
rocks
and
sands
spare
them
,
yet
are
they
beset
with
ten
thousand
wicked
fiends
,
which
like
cruell
pirats
are
readie
to
rob
them
of
all
those
rich
wares
of
Gods
spirituall
graces
,
and
to
enchaine
them
in
their
galleys
of
endlesse
bondage
.
But
say
they
are
not
encountred
with
these
rough
dangers
of
troubles
and
crosses
,
say
that
they
haue
a
faire
calme
of
prosperitie
,
and
a
comfortable
shunshine
of
worldly
fauours
;
surely
howsoeuer
their
securitie
may
be
much
more
,
yet
their
danger
is
not
abated
,
yea
rather
it
is
much
increased
.
For
being
thus
encalmed
,
they
haue
neither
power
nor
will
to
go
forward
to
the
blessed
hauen
of
eternall
happinesse
,
but
contrariwise
being
bewitched
with
those
Syrens
songs
of
carnall-alluring
pleasures
,
they
cast
themselues
headlong
into
the
gulfe
of
perdition
,
they
now
deuouring
them
which
before
allured
them
.
This
danger
by
another
is
thus
expressed
:
This
world
(
saith
he
)
is
to
Christians
a
dangerous
sea
:
for
as
the
Ambros
.
in
Rom
.
8.
sea
being
stirred
with
aduerse
stormes
doth
mount
aloft
,
and
causeth
a
tempest
to
the
passengers
;
so
the
world
being
moued
with
the
conspiracie
of
wicked
men
,
doth
trouble
the
mindes
of
the
faithfull
,
and
with
such
diuersitie
is
this
effected
by
the
enemie
,
that
a
man
can
hardly
know
what
is
first
to
bee
auoided
:
for
if
higher
powers
cease
to
oppose
,
it
exasperateth
the
mindes
of
priuate
men
against
vs
;
if
their
rage
be
also
appeased
,
it
setteth
all
on
fire
by
those
who
are
of
a
mans
owne
familie
;
and
if
this
also
be
quieted
,
by
his
art
hee
setteth
discord
betweene
brethren
and
neere
kinred
,
that
so
tempestuously
beating
vpon
the
house
on
euery
of
the
foure
corners
,
he
may
on
one
side
or
other
cause
a
ruine
.
For
which
cause
it
is
with
one
consent
to
be
fled
from
of
all
Christians
,
&c.
And
this
he
inforceth
elsewhere
:
Flee
(
saith
hee
)
the
sea
of
the
world
,
and
thou
shalt
not
need
to
feare
shipwracke
,
Ambros
.
in
Luc
.
4.
tom
.
5.
&c.
In
the
sea
when
as
the
windes
rage
,
though
all
be
not
cast
away
,
yet
all
are
subiect
to
great
danger
.
But
how
dangerous
this
enemie
is
,
it
will
better
appeare
,
§.
Sect
.
4.
That
the
world
is
a
malicious
enemie
.
if
we
doe
consider
the
will
and
abilitie
,
the
malice
and
power
thereof
;
which
if
they
be
in
an
high
nature
and
degree
ioyned
together
,
the
perill
must
needs
be
out
of
measure
perillous
.
Concerning
the
malice
of
this
enemie
,
it
is
exceeding
great
and
vnreconcilable
,
inueterate
and
perpetuall
.
For
as
taking
part
with
our
arch-enemie
Satan
,
it
malitiously
opposeth
against
God
,
so
also
against
all
those
who
professe
themselues
his
children
and
seruants
.
And
as
the
Libbard
so
hateth
man
,
that
with
furious
malice
it
will
flie
vpon
his
picture
or
image
,
so
this
Serpents
brood
the
world
,
as
it
maligneth
God
himselfe
,
so
also
with
like
hate
it
pursueth
those
in
whom
the
image
of
God
is
repaired
.
And
as
with
outragious
malice
and
deadly
outrage
it
persecuted
our
head
Iesus
Christ
,
so
with
equall
furie
it
rageth
against
all
the
true
members
of
his
bodie
.
Of
this
our
Sauiour
gaue
vs
warning
,
Ioh
.
15.
18.
If
the
world
hate
you
,
you
know
that
it
hated
me
before
Ioh
.
15.
18.
19.
you
.
19.
If
ye
were
of
the
world
,
the
world
would
loue
his
owne
;
but
because
ye
are
not
of
the
world
,
but
I
haue
chosen
you
out
of
the
world
,
therefore
the
world
hateth
you
.
20.
Remember
the
word
that
I
said
vnto
you
,
the
seruant
is
not
greater
then
his
master
.
If
they
haue
persecuted
me
,
they
will
persecute
you
also
.
And
this
appeareth
by
continuall
experience
euen
from
the
beginning
of
the
world
.
Caine
a
wicked
worldling
persecuteth
and
murthereth
his
religious
brother
Abel
,
as
soone
as
hee
saw
that
God
respected
him
.
The
sonnes
of
men
with
giant
like
furie
oppresse
the
sonnes
of
God
,
the
Sodomites
maligne
holy
Lo●
,
Ismael
persecuteth
Isaac
,
Esau
Iacob
,
the
idolatrous
Egyptians
cruelly
oppresse
Israel
,
the
people
and
Church
of
God
,
with
more
then
barbarous
furie
,
Saul
pursueth
Dauid
,
I●sabel
the
true
Prophets
,
the
heathenish
Gentiles
the
Church
of
the
Iewes
,
the
Scribes
and
Pharisees
,
Christ
and
his
Apostles
,
and
the
vnbeleeuing
Pagans
,
the
beleeuing
Christians
.
In
a
word
,
there
was
neuer
any
escaped
,
but
assoone
as
they
haue
been
friends
with
God
,
they
were
presently
accounted
the
worlds
enemies
;
and
no
sooner
doth
God
receiue
them
into
fauour
,
but
the
world
pursueth
them
with
malice
and
hatred
.
But
as
the
world
is
exceeding
malitious
,
and
therefore
§.
Sect
.
5.
That
the
world
is
a
subtill
enemie
.
Luke
16.
8.
willing
;
so
also
it
is
very
powerfull
,
and
therefore
able
to
hurt
vs
,
seeing
neither
policie
nor
strength
is
wanting
vnto
it
;
for
the
children
of
this
world
are
wiser
in
their
generation
then
the
children
of
the
light
,
as
the
wisest
of
men
,
and
wisedome
of
God
,
giueth
testimonie
;
and
a
thousand
cunning
sleights
they
haue
to
deceiue
vs
,
and
tenne
thousand
subtill
policies
to
betray
and
circumuent
vs.
So
that
Christian
wisedome
which
dares
not
exceed
the
bounds
of
simplicitie
and
truth
,
seemeth
vnto
them
doltish
sottishnes
,
and
sillie
foolishnes
;
and
in
regard
of
their
aduantages
of
dissimulation
,
lying
,
and
base
treacherie
,
it
were
most
easie
for
them
to
ouermatch
and
goe
beyond
them
,
did
not
the
Lord
by
his
infinite
wisedome
and
power
defeate
their
policies
,
and
conuert
the
wisedome
of
these
Ahitophels
into
meere
foolishnes
.
So
also
it
is
exceeding
strong
both
in
it
owne
strength
,
§.
Sect
.
6.
That
the
world
is
a
powerfull
enemie
in
regard
of
it
owne
strength
.
and
in
respect
of
the
great
forces
which
our
owne
corrupt
flesh
doth
minister
vnto
it
.
In
it selfe
it
is
so
puissant
,
that
Satan
maketh
choice
of
it
as
his
chiefe
champion
to
fight
against
vs
;
it
is
his
right
hand
wherewith
he
striketh
vs
;
it
is
the
armorie
which
affoordeth
vnto
him
all
those
mortall
weapons
wherewith
hee
woundeth
vs
;
it
is
the
treasurie
which
yeeldeth
vnto
him
all
that
wages
whereby
he
hireth
vs
to
offend
God
,
and
all
those
alluring
baites
wherewith
he
inticeth
vs
vnto
sinne
:
neither
could
Satan
hurt
vs
with
his
sharpe
hookes
of
hellish
tentations
,
vnlesse
they
were
couered
with
the
sweete
baites
of
worldly
vanities
;
he
could
not
get
vs
stoope
,
and
intangle
our selues
in
his
nets
and
limetwigs
of
sinne
and
wickednesse
,
vnlesse
he
vsed
stales
in
our
owne
likenes
,
and
betraied
vs
by
the
example
and
perswasions
of
men
like
vnto
our selues
.
Thus
he
inticed
Eue
with
a
faire
apple
,
the
sons
of
God
with
the
beautie
of
the
daughters
of
men
,
Lot
with
the
pleasures
of
Sodom
,
Achan
with
the
wedge
of
gold
,
the
chiefe
of
the
Iewes
with
the
glorie
of
the
world
:
yea
in
these
haires
of
worldly
vanities
his
strength
so
mainly
lieth
,
that
when
he
was
to
vse
all
his
policie
,
and
imploy
all
his
forces
,
to
get
the
victorie
of
the
sonne
of
God
himselfe
,
hee
maketh
choice
of
these
worldly
weapons
,
and
inticeth
him
to
sinne
by
offering
vnto
him
the
baites
of
worldly
necessaries
,
honours
and
preferments
;
Matth
.
4.
11.
with
which
when
hee
could
not
ouercome
,
hee
fleeth
from
him
as
despairing
of
victorie
.
So
that
wee
may
here
learne
,
that
Satans
chiefe
strength
consisteth
in
the
worlds
aides
,
and
that
in
the
conflict
of
tentations
hee
will
flee
,
when
the
world
cannot
ouercome
,
as
despairing
of
the
conquest
when
his
chiefe
forces
faile
him
.
Neither
doth
Satan
with
his
owne
soule
hands
offer
vnto
vs
these
baits
and
bribes
to
allure
vs
vnto
sinne
,
but
hee
chuseth
as
his
messengers
and
deputies
those
who
are
in
our
owne
likenesse
,
and
couered
with
the
same
flesh
.
He
inticeth
chast
Ioseph
to
commit
vncleannes
,
by
the
perswasions
of
his
wanton
Mistrisse
;
the
Israelites
to
filthinesse
,
by
the
wicked
Moabites
;
the
people
of
God
to
Idolatrie
,
by
the
example
of
the
cursed
nations
,
and
Salomon
by
his
outlandish
wiues
.
Whereby
it
commeth
to
passe
that
his
counsailes
haue
more
free
audience
,
his
perswasions
greater
authoritie
,
and
his
gifts
wherewith
he
allureth
vs
to
commit
sinne
,
are
lesse
suspected
and
mistrusted
.
By
all
which
it
plainly
appeareth
that
the
worlds
forces
are
not
weak
,
seeing
in
them
consisteth
Satans
chiefe
strength
,
and
that
his
power
and
policies
are
not
securely
to
be
contemned
,
seeing
our
arch-enemie
the
diuell
placeth
in
them
his
chiefe
confidence
for
the
obtaining
of
victorie
.
But
no
little
are
these
forces
strengthened
for
our
ouerthrow
,
§.
Sect
.
7.
That
much
strength
is
added
to
the
wo●lds
forces
through
our
corruption
.
through
the
aide
and
helpe
which
our
owne
corrupt
flesh
ministreth
vnto
them
.
For
as
the
world
is
Satans
wildfire
,
wherewith
he
inflameth
vs
;
so
our
flesh
is
the
tinder
which
receiueth
and
nourisheth
this
fire
,
as
soone
as
it
is
cast
into
it
;
and
such
a
neere
league
of
friendship
there
is
betweene
our
flesh
and
worldly
vanities
,
that
Satan
can
be
no
more
readie
to
offer
,
then
it
to
receiue
this
wages
of
sin
:
whereof
it
commeth
to
passe
,
that
when
by
the
word
of
God
,
or
the
motion
of
his
holy
spirit
,
we
thinke
vpon
these
earthly
vanities
,
that
wee
may
learne
the
better
to
flee
and
contemne
them
,
they
sticke
to
our
fingers
when
wee
would
throw
them
away
,
they
catch
vs
when
we
would
flee
from
them
;
and
being
insnared
with
these
worldly
lime-twigs
;
(
like
the
sillie
bird
)
the
more
wee
struggle
to
get
out
,
the
more
we
are
intangled
and
disabled
.
So
that
it
fareth
with
vs
as
with
the
foolish
louer
,
who
fondly
louing
,
but
yet
worthily
disliking
his
ill-deseruing
mistresse
,
groweth
to
a
seeming
resolution
to
forsake
her
companie
,
and
armeth
himselfe
with
many
forcible
arguments
to
strengthen
him
in
his
purpose
;
but
at
the
next
meeting
he
is
so
allured
with
her
lookes
,
and
so
bewitched
with
the
least
apparance
of
a
proffered
fauour
,
that
he
doteth
on
her
againe
with
more
wonted
fondnes
.
The
reason
hereof
is
,
because
it
is
as
naturall
for
our
corrupt
flesh
to
loue
the
world
,
as
for
the
loose
youth
to
loue
the
cunning
harlot
,
for
the
water
to
runne
downe
the
hill
,
the
fire
to
ascend
vpward
,
or
for
the
tender
hearted
mother
to
loue
her
deare
bought
and
only
babe
.
So
that
it
needeth
no
arguments
to
perswade
vs
to
imbrace
his
sinfull
vanities
,
for
only
the
sight
of
them
is
sufficient
to
allure
vs
,
our
own
affections
more
violently
drawing
vs
,
then
the
inticing
eloquence
and
well
framed
reasons
of
the
best
perswading
Oratour
.
§.
Sect
8.
The
power
of
the
world
shewed
by
the
experience
of
former
times
.
But
if
wee
would
haue
yet
a
more
plaine
and
euen
palpable
demonstration
of
the
great
power
and
puissance
of
this
our
enemie
,
let
vs
propound
the
experience
of
former
times
,
and
of
our
owne
daies
,
and
take
a
view
of
those
trophies
of
victorie
,
which
the
world
hath
erected
in
all
ages
for
the
eternizing
of
his
owne
glorie
;
and
you
shall
finde
that
the
greatest
Potentates
of
the
earth
,
the
great
Commanders
of
conquering
armies
,
they
who
haue
most
excelled
in
wisedome
and
policie
,
in
power
and
fortitude
,
in
temperance
and
in
all
other
ciuill
and
morall
vertues
,
haue
after
all
their
victories
,
bin
vanquished
by
the
world
,
fettered
in
the
chaines
of
his
vanities
,
tied
to
his
triumphant
chariot
;
offering
themselues
euen
after
they
haue
subdued
the
greatest
part
of
the
earth
,
to
become
the
worlds
slaues
and
sworne
vassals
,
for
the
base
and
contemptible
wages
,
either
of
windle
honors
,
vncertaine
riches
,
or
carnall
pleasures
.
Neither
hath
this
bin
the
case
of
the
worlds
deuoted
seruants
onely
,
but
of
the
stoicall
contemners
of
the
world
,
who
hauing
cast
downe
the
gauntlet
of
defiance
,
and
as
it
were
challenged
to
fight
with
it
in
single
combat
;
haue
at
vnawares
receiued
foyles
,
in
the
very
time
of
challenge
,
with
their
owne
weapons
,
affecting
the
praise
of
the
world
by
their
dispraises
of
it
,
and
being
tickled
with
vaine
pleasure
,
whilest
they
haue
declaimed
against
the
vanitie
of
pleasures
;
and
when
as
by
the
waight
of
their
arguments
they
haue
ouercome
their
epicurish
aduersaries
,
themselues
haue
been
ouercome
with
pleasure
no
lesse
vaine
and
carnall
,
although
more
subtile
and
refined
.
Yea
this
puissant
enemie
hath
not
only
conquered
the
heathen
multitude
,
and
ruled
amongst
them
as
an
vniuersall
Monarch
,
(
for
if
this
were
all
,
his
power
were
not
so
terrible
,
seeing
they
wanted
a
Captaine
to
guide
them
,
spirituall
eyes
to
direct
them
,
and
the
shield
of
faith
which
might
beate
backe
the
force
of
the
worlds
furies
)
but
not
contented
with
his
owne
territories
and
dominions
,
he
hath
made
fearefull
inrodes
euen
into
the
holy
land
,
and
hath
fought
many
fierce
battels
in
the
middest
of
Gods
visible
monarchie
,
vanquishing
some
of
Gods
professed
seruants
through
their
owne
treacherie
or
cowardize
,
and
leading
them
captiue
to
doe
his
will
;
foiling
many
euen
of
his
great
Worthies
,
through
their
secure
negligence
;
and
finally
murthering
and
killing
(
though
not
ouercomming
)
others
,
who
resisted
his
furie
and
would
not
yeeld
.
In
the
formost
ranke
was
Saul
,
whom
of
Gods
elected
and
anointed
king
,
he
made
his
owne
deuoted
vassall
;
Absalon
,
whom
of
the
sonne
of
a
holy
and
religious
king
,
he
made
with
the
baite
of
honour
a
bloodthirstie
rebell
,
and
(
it
is
to
be
feared
)
the
sonne
of
perdition
;
Demas
,
who
of
a
disciple
became
an
apostate
;
and
Iudas
,
who
being
hired
with
the
wages
of
iniquitie
,
of
an
Apostle
became
a
diuell
.
In
the
second
was
iust
Noah
foiled
with
intemperance
,
righteous
Lot
defiled
with
filthie
incest
;
the
tenne
Patriarkes
,
some
of
which
were
ouercome
with
lust
,
some
stained
with
blood
,
and
all
ouerborne
with
pride
●●d
bitter
enuie
;
holy
Dauid
,
first
defiled
with
lust
,
and
then
embrued
with
innocent
blood
,
the
feare
of
God
for
a
time
being
beaten
back
with
the
feare
of
losing
his
credit
in
the
world
:
religious
Ezechias
swolne
with
a
cruell
blow
of
vainglorie
which
the
world
gaue
him
,
through
his
great
conceit
of
his
riches
and
treasures
;
a
disease
much
more
dangerous
then
that
swelling
sore
,
of
which
through
the
mercie
of
God
he
had
recouered
.
And
to
these
we
might
adde
the
strong
Sampson
,
and
the
wise
Salomon
,
whom
the
world
ouercame
by
his
female
forces
;
and
the
Disciples
themselues
,
enuying
one
anothers
greatnesse
,
and
contending
for
superioritie
there
,
where
the
meanest
inferiour
is
much
more
glorious
then
the
earths
greatest
Monarch
.
In
the
last
march
that
armie
of
glorious
Martyrs
,
against
whom
the
world
raged
with
barbarous
crueltie
,
and
so
farre
preu●●led
in
the
fight
,
that
hee
foiled
,
yea
murthered
their
bodies
,
though
hee
could
not
hurt
their
soules
,
they
being
inuincible
and
immortall
.
But
leauing
former
ages
,
let
vs
come
vnto
our
owne
,
§.
Sect
.
9.
The
power
of
the
world
shewed
,
by
the
experience
of
these
present
times
.
where
we
may
obserue
a
world
of
victories
,
which
the
world
hath
through
his
force
and
cunning
obtained
,
euen
in
these
latter
times
,
which
are
still
fresh
in
our
memories
and
daily
subiect
to
our
view
.
And
to
say
nothing
of
the
barbarous
Heathen
and
wilde
Indians
,
who
scarce
acknowledge
any
other
master
(
vnlesse
it
bee
the
prince
of
the
world
)
nor
expect
any
other
wages
but
what
is
paid
vnto
them
out
of
the
worlds
exchequer
;
to
passe
by
the
Turkes
and
Saracens
,
the
worlds
denoted
vassals
and
sworne
souldiers
,
waged
by
him
to
fight
continually
against
the
kingdome
of
Iesus
Christ
;
and
not
to
speake
of
the
whole
kingdom
of
the
Romish
Antichrist
,
whose
whole
religion
is
nothing
else
but
a
mixture
of
superstition
,
hypocrisie
,
and
worldly
policies
,
of
purpose
inuented
and
contriued
,
that
they
may
attaine
their
worldly
ends
,
and
maintaine
their
glorie
and
authoritie
,
inrich
their
chests
,
and
wallow
themselues
in
the
filthie
sinke
of
voluptuous
pleasures
;
euen
amongst
our selues
who
haue
giuen
our
names
to
Iesus
Christ
,
and
doe
make
profession
of
his
holy
Gospell
;
how
many
are
there
,
who
hauing
in
their
baptisme
taken
vpon
them
the
badge
of
Christian
profession
,
do
make
apostasie
from
their
saith
,
and
in
the
whole
course
of
their
liues
shew
,
that
they
are
professed
worldlings
,
seruing
this
wicked
master
with
all
their
thoughts
,
words
&
works
,
for
the
wages
of
worldly
vanities
;
minding
onely
earthlie
things
,
and
being
in
their
cogitations
and
hearts
fast
glued
vnto
the
ground
,
so
as
they
haue
neuer
any
leisure
to
lift
them
vp
in
any
holy
and
heauenly
meditations
;
talking
of
nothing
but
of
their
worldly
businesses
and
delights
,
and
how
they
may
compasse
&
atchieue
their
worldly
designes
;
and
all
their
actions
aiming
at
this
marke
how
they
may
increase
or
continue
their
riches
,
pleasures
or
preferments
?
How
many
are
there
(
who
not
daring
for
feare
of
that
hellish
condemnation
,
which
they
heare
is
so
terrible
,
to
giue
themselues
ouer
wholly
to
the
seruice
of
the
world
)
do
notwithstanding
vnequally
share
themselues
betweene
God
and
Mammon
,
giuing
the
world
their
hearts
,
yea
and
their
bodies
too
,
sauing
that
they
doe
an
houre
or
two
in
a
week
,
make
(
as
it
were
)
a
tender
of
them
to
the
grand
Lord
▪
offering
vnto
him
the
small
pepper
corne
of
their
outward
deuotion
,
for
feare
of
forfeiting
the
tenure
of
their
saluation
?
How
many
disguized
hypocrites
are
there
,
who
offer
vnto
God
more
seruice
,
but
with
as
small
deuotion
,
and
professing
religion
,
oftentimes
with
shew
of
zeale
more
then
ordinarie
,
doe
notwithstanding
secretly
reconcile
themselues
vnto
the
world
,
swearing
vnto
him
their
alleageance
for
the
hire
of
earthly
trifles
?
who
offer
vnto
the
Lord
only
the
sacrifice
of
their
lips
,
and
take
vpon
them
the
vizard
of
religion
,
that
their
shew
of
godlinesse
may
increase
their
gaine
,
and
set
forward
their
worldly
ends
;
but
when
God
and
the
world
,
religion
and
their
pleasure
,
profit
and
preferment
,
are
so
diuided
,
that
they
cannot
together
be
imbraced
,
then
they
vnmask
themselues
,
cast
aside
the
Lords
liuerie
;
and
openly
professe
that
if
they
must
haue
but
one
,
then
the
world
alone
shall
be
their
Lord
and
master
.
And
all
these
proclaime
the
worlds
force
and
power
by
§.
Sect
.
10.
That
the
world
often
preuaileth
with
Gods
seruants
.
their
vtter
ouerthrow
and
base
slauerie
.
But
how
many
are
there
besides
who
in
the
sinceritie
of
their
hearts
serue
the
Lord
,
and
fight
vnder
his
standerd
,
who
feele
often
the
force
of
the
worlds
blowes
,
and
receiue
deepe
and
grisly
,
though
not
mortall
wounds
,
in
this
conflict
?
How
many
are
there
who
hauing
escaped
out
of
the
diuels
slauerie
,
and
had
the
vpper
hand
in
many
combats
of
tentation
,
after
they
haue
put
him
to
flight
,
and
obtained
a
glorious
victorie
,
are
pursued
and
ouertaken
by
the
world
,
which
encountring
and
closing
fast
with
them
,
either
casteth
them
downe
,
or
grieuously
foileth
them
,
by
wounding
their
consciences
with
some
knowne
sinne
,
or
maketh
them
to
stand
still
,
or
at
least
exceedingly
hindreth
their
race
in
the
course
of
Christianitie
?
How
many
are
there
who
haue
lost
their
first
loue
,
and
are
much
abated
in
their
zeale
,
becomming
cold
and
negligent
in
the
duties
of
Gods
seruice
,
and
in
the
workes
of
mercie
and
charitie
towards
their
brethren
,
after
that
the
world
hath
combated
with
them
?
And
yet
alas
so
secure
we
are
,
that
though
this
enemie
be
much
more
dangerous
and
pernicious
then
Satan
▪
himself
,
ouercomming
more
through
his
treacherous
flatteries
,
then
his
grand
captaine
by
his
open
violence
,
yet
the
most
thinke
not
of
it
,
as
of
a
mortal
foe
,
but
as
though
it
were
a
kinde
friend
,
they
impart
vnto
it
a
great
share
in
their
loue
and
affection
,
esteeming
it
aboue
Gods
spirituall
graces
whilest
they
haue
it
,
and
mourning
with
sorrow
and
bitter
griefe
when
they
are
forced
to
part
from
●t
.
And
howsoeuer
they
professe
emnitie
against
the
world
,
as
being
commonly
reckoned
for
one
of
the
enemies
of
our
saluation
,
yet
their
quarrell
is
but
against
an
idle
name
:
for
as
for
the
nature
of
the
world
,
what
it
is
,
and
the
dangerous
effects
which
it
worketh
,
they
know
it
not
,
much
lesse
doe
they
with
any
care
furnish
themselues
with
such
spirituall
weapons
as
might
enable
them
to
fight
against
it
.
Whereof
it
commeth
to
passe
that
they
are
vanquished
by
the
world
at
vnawares
,
and
liue
in
subiection
to
this
dangerous
enemie
,
and
neuer
feele
the
burthen
of
their
bondage
,
because
it
is
sweete
and
pleasing
to
the
flesh
.
CHAP.
III
.
Reasons
to
moue
vs
to
resist
and
fight
against
our
enemie
the
world
.
ANd
thus
haue
I
shewed
the
dangerousnes
of
this
§.
Sect
.
1.
God
commandeth
vs
to
oppose
against
the
world
.
enemie
,
both
in
respect
of
his
malice
and
power
,
by
the
first
whereof
is
inferred
the
necessitie
of
the
fight
;
for
such
is
his
malice
that
he
will
hearken
vnto
no
peace
,
but
if
we
will
not
ouercome
him
,
he
will
surely
ouercome
vs
;
by
the
other
carnall
securitie
is
taken
away
,
and
wee
stirred
vp
with
all
diligence
to
prepare
our selues
against
the
encounter
;
seeing
wee
are
not
to
fight
against
a
weake
and
contemptible
enemie
,
but
against
a
politike
and
powerfull
champion
,
with
whom
few
haue
combatted
,
but
either
they
haue
been
shamefully
foyled
,
or
vtterly
ouerthrowne
.
But
that
we
may
the
rather
be
incouraged
to
proclaime
warre
against
the
world
,
with
which
we
are
too
too
prone
in
our
owne
corrupt
nature
to
be
in
league
and
amitie
,
let
the
reasons
following
induce
vs.
First
,
the
Lord
hath
by
speciall
commandement
inioyned
vs
to
haue
no
amitie
or
correspondencie
with
the
world
and
worldly
vanities
,
but
to
renounce
and
contemne
it
,
both
in
our
actions
,
and
also
▪
in
our
hearts
and
affections
,
as
being
vnworthie
both
our
labour
and
our
loue
.
The
former
,
Rom
.
12.
2.
Fashion
not
your selues
like
vnto
this
world
but
be
ye
changed
by
Rom
.
12.
2.
the
renewing
of
your
mindes
.
And
elsewhere
he
willeth
vs
,
to
vse
this
world
as
though
wee
vsed
it
not
,
as
being
a
false
and
treacherous
friend
,
who
will
deceiue
and
betray
vs
when
we
most
trust
it
,
because
(
saith
he
)
the
fashion
of
this
world
goeth
away
,
or
as
the
words
may
more
fitly
signifie
,
be
cause
the
beautie
and
glorie
of
this
world
doth
seduce
vs
,
and
like
a
false
guide
misleadeth
in
directing
.
The
other
,
1.
Ioh
.
2.
15.
Loue
1.
Ioh
.
2.
15.
not
the
world
,
nor
the
things
that
are
in
the
world
,
&c.
The
second
argument
may
be
taken
from
the
passion
of
§.
Sect
.
2.
The
second
reason
taken
from
the
passion
of
Christ
.
Christ
:
for
hee
shed
his
precious
blood
to
cleanse
vs
from
these
worldly
and
wicked
lusts
,
and
victoriously
triumphed
ouer
the
world
vpon
his
crosse
on
our
behalfe
,
not
that
wee
should
yeeld
our selues
to
the
subiection
thereof
againe
,
being
thus
dearely
redeemed
from
it
,
not
that
wee
should
still
haue
our
hearts
and
affections
fast
nailed
to
the
earth
,
and
glued
as
it
were
vnto
worldly
vanities
,
but
that
wee
should
contemne
and
tread
them
vnder
our
feete
,
as
being
partners
in
his
victorie
,
and
that
being
risen
with
Christ
,
in
glorious
triumph
ouer
them
,
we
should
seeke
those
things
that
Col.
3.
1.
2.
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
,
and
set
our
affections
on
things
that
are
aboue
,
and
not
on
things
which
are
on
the
earth
.
And
though
our
abode
be
vpon
the
earth
,
yet
our
conuersation
should
be
in
heauen
,
from
whence
wee
looke
Phil
.
3.
20.
for
a
Sauiour
euen
the
Lord
Iesus
Christ
;
in
comparison
of
whose
infinite
worth
we
are
with
the
Apostle
Paul
to
esteem
all
earthly
things
drosse
and
dung
,
yea
euen
losse
that
wee
may
vers
.
8.
gaine
him
.
And
this
argument
the
Apostle
Peter
vseth
to
encourage
vs
to
fight
against
and
forsake
worldly
lusts
:
1.
Pet
.
4.
1.
For
as
much
as
Christ
hath
suffered
for
vs
in
the
flesh
,
arme
1.
Pet
.
4.
1.
2.
your selues
likewise
with
the
same
minde
,
which
is
;
that
hee
which
hath
suffered
in
the
flesh
,
hath
ceased
from
sinne
.
2.
That
hee
hence
forward
should
liue
(
as
much
time
as
remaineth
in
the
flesh
)
not
after
the
lusts
of
men
,
but
after
the
will
of
God
.
3.
For
it
is
sufficient
for
vs
that
wee
haue
spent
the
time
past
of
the
life
after
the
lust
of
the
Gentiles
,
walking
in
wantonnes
,
lusts
,
drunkennes
,
in
gluttonie
,
drinkings
▪
and
in
abominable
idolatries
,
&c.
amongst
which
one
of
the
most
hamous
and
commonest
is
,
to
set
vp
the
world
as
an
idoll
in
our
hearts
,
which
should
bee
the
temple
of
the
holy
Ghost
.
The
third
argument
is
taken
from
vnauoidable
necessitie
:
§.
Sect
.
3.
The
third
reason
taken
from
necessitie
of
this
fight
,
seeing
the
friends
of
the
world
are
enemies
to
God
.
for
first
it
is
necessarie
that
we
fight
against
the
world
;
or
else
we
shall
fight
against
God
,
there
being
opposition
between
them
without
meane
,
and
therefore
no
neutralitie
admitted
,
but
whosoeuer
ioyneth
not
with
God
,
is
on
the
worlds
part
,
whosoeuer
loueth
the
world
hateth
God
,
and
who
so
loueth
God
hateth
the
world
.
This
is
plaine
,
Iam
.
4.
4.
Know
you
not
that
the
amitie
of
the
world
is
emnitie
with
God
?
Whosoeuer
Iames
4.
4.
therefore
will
be
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
.
And
the
Apostle
Iohn
vseth
it
as
an
argument
to
disswade
vs
from
the
loue
of
the
world
,
because
wee
cannot
loue
the
world
and
God
too
.
If
any
man
(
saith
hee
)
loue
the
1.
Ioh
.
2.
15.
world
,
the
loue
of
the
father
is
not
in
him
.
For
as
soone
as
the
loue
of
God
is
shed
abrode
in
our
hearts
,
it
moueth
vs
to
loue
him
againe
,
who
hath
thus
dearely
loued
vs
,
and
louing
him
to
loue
his
friends
also
,
&
to
hate
his
enemies
.
As
soone
as
we
are
reconciled
vnto
God
and
become
his
seruants
,
we
presently
oppose
against
all
those
who
make
opposition
against
our
Lord
and
master
,
and
when
as
wee
are
made
his
sonnes
by
adoption
and
grace
,
we
cannot
chuse
in
our
filiall
affection
,
but
take
our
fathers
part
,
breaking
off
all
friendship
with
those
which
are
his
enemies
,
and
making
warre
against
those
who
fight
against
him
▪
To
this
purpose
the
Apostle
saith
,
that
as
soone
as
the
grace
of
God
,
that
is
,
the
doctrine
of
Tit
.
2.
11.
12.
grace
and
reconciliation
,
doth
appeare
,
it
teacheth
vs
to
denie
vngodlines
,
and
worldly
lusts
,
and
to
liue
soberly
;
and
righteously
and
godly
in
this
present
world
.
So
that
the
loue
of
the
world
and
the
loue
of
God
,
peace
with
the
world
,
and
peace
with
God
,
will
not
stand
together
.
And
therfore
the
Apostle
Paul
saith
,
that
Demas
forsooke
him
,
and
together
with
him
the
2.
Tim
.
4.
10.
seruice
of
God
,
when
he
began
to
imbrace
the
world
.
And
our
Sauiour
telleth
vs
plainly
,
that
no
man
can
serue
these
two
masters
,
being
so
opposed
one
against
the
other
,
for
either
he
shall
hate
the
one
,
and
loue
the
other
,
or
else
he
shall
leane
to
the
Matth
.
6.
24.
one
,
and
despise
the
other
:
yee
cannot
(
saith
he
)
serue
God
and
mammon
.
As
well
then
may
we
reconcile
fire
and
water
,
light
and
darknes
,
righteousnes
and
vnrighteousnes
,
Christ
and
Belial
,
as
God
and
the
world
:
and
therefore
when
Iehosaph●●
,
though
otherwise
a
godly
King
,
would
haue
bin
friends
to
both
,
the
Lord
sendeth
Iehu
the
Prophet
vnto
him
with
an
ambassage
of
sharpe
reproofe
.
Wouldest
thou
(
said
he
)
help
the
wicked
,
and
loue
them
that
hate
the
Lord
?
therefore
for
this
thing
,
the
wrath
of
the
Lord
is
vpon
thee
.
2.
Chro
.
19.
2.
2.
Chron
.
19.
2.
§.
Sect
.
4.
Vnlesse
we
renounce
the
world
,
we
are
not
of
the
number
of
the
faithfull
.
Secondly
,
of
necessitie
wee
must
renounce
the
world
,
and
flying
out
of
this
spirituall
Babylon
adioyne
our selues
vnto
the
kingdome
of
Iesus
Christ
,
or
else
we
cannot
be
reckoned
in
the
number
of
the
faithfull
,
nor
haue
any
part
in
their
priuiledges
.
Wee
must
bee
sheepe
of
Christs
flocke
seuered
from
the
goates
,
or
else
we
shall
haue
no
share
in
the
benefit
of
his
death
and
intercession
.
For
Christ
hath
chosen
his
faithfull
ones
out
of
the
world
,
and
hath
disfranchised
them
of
all
the
carnall
liberties
thereof
,
as
soone
as
he
made
them
partakers
of
that
glorious
libertie
of
being
the
sonnes
of
God
.
So
hee
saith
,
that
because
the
faithfull
are
not
of
the
Ioh
.
15.
19.
world
,
but
he
had
chosen
them
out
of
the
world
,
therefore
the
world
hateth
them
.
And
more
plainly
elsewhere
:
They
(
saith
Ioh
.
17.
16.
he
)
are
not
of
the
world
,
as
I
am
not
of
the
world
.
And
as
those
who
adhere
to
the
world
cannot
be
reckoned
in
the
number
of
the
faithfull
,
so
can
they
haue
no
interest
in
the
death
and
mediation
of
Christ
,
or
in
any
other
benefits
which
are
appropriated
vnto
them
,
as
their
peculiar
priuileges
.
For
Christ
laid
downe
his
life
for
his
owne
sheepe
,
and
not
for
goates
Ioh
.
10.
15.
Ioh
.
15.
13.
and
wolues
,
he
best●wed
his
life
for
his
friends
alone
,
and
therefore
not
for
worldlings
,
who
are
strangers
,
or
rather
professed
enemies
;
hee
gaue
himselfe
for
his
Church
,
and
consequently
Eph.
5.
25.
those
who
are
seuered
from
the
communion
of
Saints
,
and
adhere
to
the
world
,
which
is
the
synagogue
of
Satan
,
haue
no
interest
in
this
gift
▪
And
as
they
haue
no
part
in
his
death
,
so
neither
any
benefit
in
his
intercession
;
for
himselfe
hath
excluded
them
in
that
diuine
prayer
which
he
made
to
his
father
:
I
pray
(
saith
he
)
for
them
,
I
pray
not
Ioh
▪
17.
for
the
world
,
but
for
them
which
thou
hast
giuen
mee
.
Heere
therefore
wee
are
put
to
our
choice
;
either
wee
must
▪
renounce
the
world
,
or
renounce
our
part
in
Christ
;
we
must
with
the
blessed
Apostle
be
crucified
and
die
to
the
world
,
Gal
.
6.
14.
or
else
wee
can
haue
no
benefit
in
the
death
of
Christ
;
wee
must
cease
to
be
citizens
of
the
world
,
and
disclaime
our
interest
in
his
sinful
vanities
,
or
we
shall
haue
no
part
in
Christs
mediation
and
intercession
.
Take
then
which
you
will
,
for
both
you
cannot
haue
;
and
thrice
blessed
is
he
that
chuseth
the
better
part
,
for
that
shall
neuer
be
taken
from
him
.
Thirdly
,
of
necessitie
wee
must
vndertake
this
combat
against
§.
Se●t
.
5.
Christian
religion
requireth
that
we
should
renounce
the
world
.
the
world
and
worldly
vanities
,
because
our
religion
in
a
great
part
doth
consist
in
abandoning
of
them
,
whereof
it
is
that
at
our
first
entrance
into
the
course
of
Christianitie
,
when
as
in
our
baptisme
we
take
vpon
vs
the
name
of
Christ
,
wee
renounce
the
world
with
all
the
vaine
pompe
and
glorious
vanities
thereof
,
and
professe
that
we
will
couragiously
fight
against
them
vnder
the
standerd
of
Iesus
Christ
.
As
soone
therefore
as
wee
cease
this
fight
,
and
become
friends
with
the
world
,
setting
our
hearts
and
affections
more
vpon
worldly
vanities
then
vpon
spirituall
things
,
we
steale
out
of
Christs
campe
like
runnagate
souldiers
,
we
cast
aside
Christs
liuerie
,
we
slide
back
from
our
religion
in
truth
,
whatsoeuer
wee
professe
in
words
,
and
ioyning
in
league
with
Christs
enemie
wee
traiterously
make
warre
against
him
.
To
this
purpose
the
Apostle
Iames
saith
,
that
pure
religion
and
vndefiled
Iames
1.
27.
before
God
,
euen
the
Father
,
is
this
,
to
visit
the
fatherlesse
and
vidowes
in
their
aduersitie
,
and
to
keepe
a
mans
selfe
vnspotted
of
the
world
.
The
which
we
cannot
doe
vnlesse
we
abandon
and
renounce
it
;
for
this
pestiferous
aire
infecteth
all
that
liue
in
it
,
and
as
impossible
it
is
to
haue
familiar
conuersation
with
this
wanton
harlot
,
and
not
to
bee
inueigled
in
her
bands
,
and
defiled
with
her
vncleannes
,
as
to
liue
in
a
mill
and
to
keepe
our selues
cleane
from
meale
and
dust
.
Fourthly
,
the
necessitie
of
leauing
the
world
and
renouncing
§.
Sect
.
6.
The
way
of
the
world
is
the
way
of
sinne
.
carnall
vanities
hereby
appeareth
,
in
that
whilest
we
continue
in
the
way
of
the
world
,
wee
are
in
the
way
of
sin
,
and
the
way
of
sinne
is
the
way
of
death
and
destruction
.
So
the
Apostle
saith
,
that
Christ
hath
quickned
vs
that
were
dead
Ephes
.
2.
1.
2.
in
trespasses
and
sinnes
,
wherein
in
time
past
we
walked
according
to
the
course
of
the
world
▪
and
after
the
prince
that
ruleth
in
the
aire
,
euen
the
spirit
that
now
worketh
in
the
children
of
disobedience
,
&c.
And
the
Apostle
Iohn
saith
,
that
the
whole
world
1.
Ioh
.
5.
19.
lieth
in
wickednesse
.
If
therefore
if
wee
will
not
breake
off
companie
with
the
world
,
wee
walke
with
it
in
the
way
of
sinne
and
death
.
If
wee
make
the
world
our
bedfellow
,
well
may
our
corrupt
flesh
thinke
our
bed
soft
as
downe
,
and
sweete
as
roses
,
and
so
cause
vs
to
sleepe
a
dead
sleepe
in
carnall
securitie
;
yet
in
truth
like
filthie
swine
wee
wallow
in
the
sinke
and
puddle
of
sinne
and
wickednesse
;
and
if
euer
wee
awake
out
of
this
spirituall
lethargie
,
we
shall
see
our
estate
most
desperate
and
damnable
,
ti●l
we
be
seuered
from
this
companion
,
and
cleansed
from
that
filthinesse
,
wherewith
hee
hath
defiled
vs.
So
that
wee
may
conclude
where
the
holy
Psalmist
began
,
Psal
.
1.
1.
Blessed
is
the
man
that
doth
not
walke
in
the
counsell
of
the
wicked
,
nor
stand
in
the
way
of
sinners
,
nor
sit
in
the
seate
of
scorners
.
Fiftly
,
if
wee
will
be
the
seruants
and
Disciples
of
Iesus
§.
Sect
.
7.
We
must
fight
against
the
world
if
we
will
be
Christs
disciples
.
Christ
,
we
must
of
necessitie
make
warre
against
the
world
,
for
it
will
haue
no
peace
with
vs
,
but
as
soone
as
it
discerneth
that
we
are
chosen
by
him
,
it
will
pursue
vs
with
mortall
hatred
;
so
that
wee
must
fight
against
▪
it
,
or
it
will
fight
against
vs
,
and
so
destroy
vs
for
want
of
resistance
;
vnlesse
wee
can
be
content
to
renounce
the
seruice
of
our
Sauiour
,
and
yeeld
our selues
as
slaues
to
the
world
,
sinne
and
Satan
,
who
will
reward
vs
for
the
present
with
the
wages
of
vanitie
,
and
afterwards
with
the
wages
of
death
.
And
this
argument
the
Apostle
Peter
vseth
,
1.
Pet
.
2.
11.
Dearely
beloued
,
I
1.
Pet
.
2.
11.
beseech
you
as
strangers
and
pilgrimes
,
abstaine
from
fleshly
lusts
,
which
fight
against
the
soule
.
Sixtly
,
if
we
doe
not
fight
against
the
world
,
but
suffer
our
§.
Sect
.
8.
We
become
apostats
if
we
fight
not
against
the
world
.
selues
to
be
againe
defiled
with
worldly
lusts
,
after
that
Christ
hath
shed
his
blood
to
wash
and
cleanse
vs
,
wee
shall
fall
into
a
fearefull
relapse
,
and
make
our
latter
end
much
worse
then
our
beginning
;
we
shall
like
filthie
dogges
returne
to
our
vomit
,
and
with
the
sow
that
was
washed
,
to
our
wallowing
in
the
mire
.
And
this
the
Apostle
Peter
plainly
affirmeth
,
2.
Pet
.
2.
20.
For
if
they
(
saith
he
)
after
they
haue
2.
Pet
.
2.
20.
21.
escaped
from
the
filthinesse
of
the
world
,
through
the
knowledge
of
the
Lord
,
and
of
the
Sauiour
Iesus
Christ
,
are
yet
tangled
therein
againe
,
and
ouercome
,
the
latter
is
worse
with
them
then
the
beginning
.
22.
For
it
had
been
better
for
them
,
not
to
haue
knowne
the
way
of
righteousnesse
,
then
after
they
haue
knowne
it
,
to
turne
from
the
holie
commandement
giuen
vnto
them
,
&c.
The
fourth
argument
to
incourage
vs
to
this
fight
against
§.
Sect
.
9.
The
fourth
reason
taken
from
our
assured
hope
of
victorie
.
the
world
and
worldly
vanities
,
is
our
assured
hope
of
obtaining
victorie
:
for
howsoeuer
(
as
hath
been
shewed
)
the
world
is
a
malitious
,
politike
,
and
puissant
enemie
,
and
we
(
being
considered
in
our selues
)
are
altogether
vnable
to
make
resistance
,
seeing
our
nature
is
weake
,
and
our
forces
fraile
,
and
which
is
worst
of
all
,
that
weake
strength
we
haue
being
diuided
,
and
ciuill
warres
at
home
,
our selues
contending
against
our selues
,
and
the
flesh
which
is
our
greater
and
stronger
part
,
rebelling
and
lusting
against
the
spirit
,
and
traiterously
ioyning
with
the
world
to
worke
our
ouerthrow
:
yet
being
by
a
liuely
faith
knit
vnto
Christ
,
assisted
with
his
spirit
,
and
armed
at
all
points
with
the
spirituall
armour
of
his
sanctifying
and
sauing
graces
,
there
is
no
doubt
of
getting
victorie
.
For
we
doe
fight
against
but
a
conquered
enemie
,
whom
Christ
alreadie
hath
subdued
,
not
onely
for
himselfe
,
but
also
for
all
vs
that
are
true
members
of
his
bodie
.
And
this
argument
of
incouragement
our
Sauiour
vseth
,
Ioh
.
16.
33.
In
the
world
(
saith
he
)
ye
shall
haue
affliction
,
Ioh
.
16.
33.
but
be
of
good
comfort
I
haue
ouercome
the
world
.
Yea
this
conquest
Christ
obtained
at
an
high
rate
,
for
he
gaue
his
life
to
free
vs
from
the
worlds
thraldom
,
as
the
Apostle
witnesseth
,
Gal
.
1.
4.
which
gaue
himselfe
for
our
sinnes
,
that
he
might
deliuer
Gal
.
1.
4.
vs
from
this
present
euill
world
.
And
therefore
hauing
so
dearely
bought
this
victorie
,
and
our
freedome
,
he
will
not
suffer
his
paines
to
be
spent
in
vaine
,
but
hauing
all
power
in
heauen
and
earth
committed
vnto
him
,
he
will
giue
vs
also
strength
to
ouercome
,
if
we
will
lay
hold
on
Christ
by
faith
,
professe
our selues
his
souldiers
and
seruants
,
and
valiantly
fight
vnder
his
standerd
,
against
these
spirituall
enemies
of
our
saluation
.
And
this
comfort
and
incouragement
the
Apostle
Iohn
giueth
vs
:
All
(
saith
he
)
that
is
borne
of
God
ouercommeth
the
world
,
and
this
is
the
victorie
that
ouercommeth
the
world
,
euen
our
faith
.
Who
is
it
that
ouercommeth
the
world
,
but
he
that
beleeueth
that
Iesus
is
the
sonne
of
God
?
1.
Ioh
.
5.
1.
Ioh
.
5.
4.
5.
vers
.
4
,
5.
The
last
argument
to
moue
vs
,
is
the
great
reward
which
§.
Sect
.
10.
The
last
reason
taken
from
our
reward
which
accompanieth
victorie
.
2.
Tim
.
4.
8.
Apoc
.
3.
21.
accompanieth
this
victorie
,
for
hauing
fought
this
good
fight
,
we
may
assuredly
expect
,
with
the
blessed
Apostle
,
a
crowne
of
righteousnesse
;
and
to
raigne
with
Christ
in
glorie
,
as
himselfe
hath
promised
:
Apoc
.
3.
21.
To
him
(
saith
he
)
that
ouercommeth
,
will
I
grant
to
sit
with
me
in
my
throne
,
euen
as
I
ouercame
,
and
sit
with
my
father
in
his
throne
.
Yea
we
shall
enioy
all
blessednesse
and
happinesse
,
for
we
shall
haue
the
fruition
of
God
himselfe
,
and
together
with
him
enioy
all
good
things
.
For
so
he
promiseth
,
Apoc
.
21.
7.
He
that
ouercommeth
shall
inherit
all
things
,
and
I
will
be
his
God
,
and
he
shall
be
my
sonne
.
What
therefore
though
in
this
conflict
we
lose
,
or
be
driuen
to
forsake
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
Matth
.
19.
29.
or
wife
,
or
children
or
lands
,
for
Christs
names
sake
,
seeing
wee
shall
haue
the
worth
of
these
benefits
redoubled
vnto
vs
a
hundred
fold
,
euen
in
this
life
in
Gods
spirituall
graces
,
and
in
the
world
to
come
shall
inherit
euerlasting
life
?
What
if
we
be
driuen
for
a
moment
of
time
,
to
beare
the
easie
burthen
of
some
light
affliction
,
if
wee
shall
afterwards
be
rewarded
2.
Cor
.
4.
17.
with
a
farre
most
excellent
and
an
eternall
waight
of
glorie
?
Yea
what
though
in
this
fight
wee
lose
a
temporarie
life
,
if
we
may
be
rewarded
with
life
eternall
,
and
that
Luke
9.
24.
glorie
and
happinesse
which
doth
accompanie
it
?
And
these
are
the
reasons
which
may
incourage
all
Christians
§.
Sect
.
11.
How
we
are
said
to
fight
against
the
world
,
and
to
obtaine
victorie
.
to
encounter
this
spirituall
enemie
of
our
saluation
:
now
if
we
would
know
how
wee
may
thus
fight
against
the
world
,
and
be
assured
also
that
wee
haue
obtained
victorie
;
we
are
said
thus
to
combat
with
it
,
when
we
resist
and
ouercome
all
worldly
tentations
,
which
moue
or
draw
vs
vnto
sinne
;
and
more
especially
,
when
being
allured
to
commit
sinne
,
or
to
neglect
any
dutie
which
God
requireth
,
by
the
worldly
baites
of
riches
,
pleasures
,
and
preferments
,
wee
doe
renounce
these
worldly
lusts
,
and
contemne
these
base
offers
,
preferring
farre
before
them
our
obedience
towards
God
,
and
the
reward
thereof
,
his
loue
and
fauour
in
this
life
,
with
all
other
his
spirituall
gifts
and
graces
,
and
the
eternall
ioyes
of
his
kingdome
,
reserued
for
vs
in
the
life
to
come
.
And
contrariwise
when
being
discouraged
in
our
course
of
Christianitie
,
or
vrged
and
enforced
to
commit
any
sinne
,
with
crosses
,
troubles
,
afflictions
and
persecutions
which
the
world
and
wicked
worldlings
raise
against
vs
,
wee
arme
our selues
with
patience
to
beare
the
brunt
of
the
worlds
furie
,
accounting
sinne
the
greatest
euill
,
and
the
burthen
of
Gods
wrath
due
vnto
it
the
greatest
torment
;
and
therefore
chuse
rather
to
endure
any
extremitie
,
yea
to
haue
our
liues
taken
away
,
with
most
exquisite
tortures
,
then
wee
will
be
forced
to
make
shipwrack
of
a
good
conscience
,
or
incurre
the
displeasure
of
our
most
gratious
God
by
committing
any
sinne
.
CHAP.
IIII
.
Of
the
manner
of
the
worlds
fight
,
and
how
he
assaulteth
vs
,
on
the
one
side
with
prosperitie
,
and
on
the
other
side
with
aduersitie
.
THus
hauing
discouered
the
worlds
forces
,
and
§.
Sect
.
1.
With
what
weapons
the
world
assaulteth
vs.
incouraged
euerie
Christian
souldier
to
the
fight
:
let
vs
in
the
next
place
consider
of
the
chiefe
and
most
preuailing
weapons
which
hee
vseth
to
ouerthrow
vs
,
and
obtaine
the
victorie
,
and
the
maner
of
his
warring
with
vs
in
the
day
of
battell
.
His
weapons
and
munition
are
of
two
sorts
,
either
his
allurements
and
baits
,
wherewith
hee
inticeth
vs
vnto
sinne
,
reserued
against
the
day
of
battell
in
the
storehouse
of
prosperitie
;
or
his
weapons
of
affliction
and
persecution
,
whereby
hee
seeketh
to
daunt
and
discourage
vs
in
our
Christian
march
,
&
cause
vs
to
make
a
stand
,
or
retire
back
,
and
shamefully
flee
away
,
which
he
storeth
vp
in
the
armorie
of
aduersitie
.
The
former
may
bee
called
his
bullets
and
gunshot
,
which
kill
at
vnawares
,
we
not
seeing
or
knowing
who
hurt
vs
:
the
other
his
swords
and
speares
,
more
terrible
in
●ight
,
but
lesse
dangerous
in
their
vse
,
because
being
plainly
subiect
to
our
view
,
wee
may
better
defend
our selues
against
them
,
and
repell
their
force
,
either
by
warding
,
or
declining
.
The
manner
of
his
warring
with
vs
,
is
either
by
perswading
§.
Sect
.
2.
in
a
cunning
and
deceitfull
parley
,
or
by
encountring
The
manner
how
the
world
fighteth
with
vs.
2
King
.
18.
31.
32.
vs
with
all
his
forces
:
in
the
one
playing
the
dangerous
traitor
,
in
the
other
an
open
enemie
.
In
the
former
like
a
subtile
Rabshakeh
,
in
his
master
Satans
name
,
hee
offereth
vnto
vs
peace
,
and
maketh
many
faire
promises
of
great
plentie
and
securitie
vnder
his
protection
,
if
wee
will
be
content
to
lay
aside
our
armes
,
and
subiect
our selues
as
slaues
and
vassals
vnto
his
gouernment
.
And
lest
these
allurements
might
not
preuaile
,
he
mixeth
threatnings
,
and
boasteth
of
his
great
strength
,
whereby
hee
is
able
to
ouercome
by
force
,
if
fairer
meanes
will
not
perswade
a
yeelding
;
blasphemously
disabling
the
power
of
our
mightie
God
,
the
Lord
of
hosts
,
as
though
he
were
not
able
so
wel
to
prouide
for
vs
,
or
to
shield
and
defend
vs
against
his
furie
.
But
if
his
bewitching
eloquence
will
not
moue
vs
,
then
hee
marcheth
against
vs
with
all
his
forces
,
and
imployeth
all
his
strength
and
policie
to
worke
our
ouerthrow
;
sometimes
hiding
the
troupes
of
his
temptations
in
the
ambushments
of
worldly
vanities
,
that
is
,
either
behind
the
high
hils
of
ambitious
honours
,
or
in
the
low
delightfull
medowes
of
voluptuous
pleasures
,
or
else
in
the
pricking
thickets
of
thornie
riches
,
that
so
he
may
assault
vs
in
our
greatest
securitie
,
and
obtaine
an
easie
victorie
;
and
sometimes
hee
draweth
out
his
forces
in
open
view
,
and
marcheth
against
vs
with
a
terrible
armie
of
afflictions
and
persecutions
,
presuming
to
ouercome
vs
through
force
and
violence
.
And
this
is
the
manner
of
the
worlds
fight
,
wherein
as
you
see
hee
leaueth
no
meanes
vnassaied
to
worke
his
owne
will
,
and
our
ouerthrow
:
forbeing
resolued
to
catch
and
make
a
pray
of
vs
,
like
a
cunning
fisher
man
,
he
either
allures
vs
to
swallow
the
hookes
of
sin
with
the
baits
of
worldly
vanities
;
or
if
he
cannot
so
preuaile
,
he
assaieth
to
driue
vs
by
force
into
his
nets
of
perdition
,
beating
vs
forward
with
the
slaues
of
trouble
and
affliction
;
or
like
a
dangerous
theefe
intending
to
spoile
vs
of
the
rich
treasures
of
Gods
graces
,
either
he
cheateth
and
deceiueth
vs
,
by
perswading
vs
to
exchange
with
him
these
precious
iewels
,
for
some
counterfeite
trifles
and
base
worldly
vanities
;
or
if
his
cosening
cunning
preuaile
not
,
like
a
strong
theefe
by
the
high
way
side
,
hee
will
cruelly
assault
vs
,
and
endeuour
to
●●bbe
vs
by
force
and
violence
.
So
that
it
behoueth
the
Christian
man
alwaies
carefully
to
watch
and
to
stand
vpon
his
guard
,
both
in
the
time
of
prosperitie
and
aduersitie
,
that
he
be
not
either
allured
with
the
one
,
or
oppressed
with
the
other
,
either
inticed
with
worldly
baits
to
Nec
prospera
vita
eligenda
est
,
&
sola
aduersa
deuitanda
,
sed
vtsaque
cavenda
est
;
illa
ne
corrumpat
,
ista
ne
frangat
.
August
.
enar
.
in
Psal
.
74.
fall
into
the
nets
of
destruction
,
or
discouraged
in
his
course
of
Christianitie
,
with
troubles
and
afflictions
.
And
thus
haue
I
shewed
how
the
world
on
euery
side
assaulteth
vs
;
on
the
right
hand
with
prosperitie
,
on
the
left
hand
with
aduersitie
;
before
vs
he
setteth
the
bewitching
baits
of
worldly
vanities
,
to
intice
vs
forward
in
the
broad
way
of
destruction
;
behinde
,
hee
pursueth
vs
with
terrors
and
feares
,
that
so
we
may
not
dare
to
looke
backe
;
and
if
§.
Sect
.
3.
That
prosperitie
is
good
in
it
own
nature
.
we
seeme
but
to
make
a
stand
,
he
whippeth
vs
forward
with
the
sharp
and
many
stringed
whip
of
crosses
and
afflictions
.
Now
let
vs
more
specially
descend
to
speake
of
the
▪
worlds
tentations
,
and
of
the
meanes
to
arme
our selues
against
them
,
beginning
with
the
tentations
of
prosperitie
,
and
then
afterwards
descending
to
the
tentations
of
aduersitie
.
And
lest
wee
should
vndescreetly
cast
away
the
sound
with
the
rotten
,
and
declaime
against
Gods
blessings
,
because
of
the
worlds
abuse
;
let
vs
consider
what
this
prosperitie
is
,
and
how
we
are
to
esteeme
of
it
in
it
owne
nature
,
and
how
it
becommeth
the
worlds
assistant
,
through
his
abuse
and
our
corruption
,
to
worke
our
ouerthrow
.
Prosperitie
therefore
is
nothing
else
but
a
confluence
or
concurrence
of
al
earthly
and
temporall
benefits
;
as
the
fauour
and
friendship
of
men
,
health
,
wealth
,
peace
,
libertie
,
honour
,
pleasure
,
and
the
like
.
Now
if
we
would
know
how
to
esteeme
of
it
,
we
must
consider
what
it
is
in
it
owne
nature
,
and
what
in
our
vse
.
In
it
owne
nature
it
is
good
,
because
it
is
the
gift
and
blessing
of
God
,
which
hee
bestoweth
vpon
his
owne
seruants
,
as
a
reward
of
their
loue
and
obedience
.
So
the
Psalmist
saith
,
that
Psal
.
119.
165.
they
who
loue
Gods
law
shall
haue
great
prosperitie
,
and
they
shall
haue
no
hurt
.
And
the
Lord
exhorteth
the
people
of
Israel
Deut
.
29.
9.
and
6.
18.
2.
King
.
2.
3.
to
keepe
the
words
of
his
couenant
,
that
they
might
prosper
in
all
that
they
should
doe
:
to
the
same
purpose
are
diuers
other
places
.
The
giuer
therfore
doth
sufficiently
commend
the
gift
,
and
comming
from
him
as
a
reward
it
must
needes
be
good
.
Secondly
,
the
Lord
loueth
and
taketh
Psal
.
35.
27.
delight
in
the
prosperity
of
his
seruants
,
as
the
Psalmist
plainly
affirmeth
;
and
it
is
the
good
of
his
Saints
,
and
not
their
hurt
,
wherewith
he
is
so
well
pleased
.
Thirdly
,
prosperitie
in
it self
is
a
motiue
cause
to
make
vs
render
to
the
Lord
praises
&
thanksgiuing
,
and
is
the
subiect
matter
of
our
Hymnes
and
religious
Psal
.
116.
12.
●3
songs
,
as
may
plentifully
appeare
in
the
booke
of
Dauids
Psalmes
:
now
as
it
is
good
to
praise
God
,
so
that
is
good
for
which
wee
praise
him
.
Fourthly
,
the
seruants
of
God
haue
prayed
vnto
him
for
this
prosperitie
,
and
that
both
for
themselues
,
and
also
for
the
whole
Church
.
Of
the
former
wee
haue
an
example
:
Psal
.
118.
25.
O
Lord
I
pray
thee
saue
Psal
.
118.
25.
now
:
O
Lord
I
pray
thee
giue
now
prosperitie
.
Of
the
other
:
Psal
.
122.
7.
Peace
be
within
thy
walles
,
and
prosperitie
within
Psal
.
122.
7.
thy
palaces
.
Lastly
,
it
is
made
a
signe
of
Gods
fauourable
presence
with
his
seruants
,
and
thus
the
Lord
is
said
to
haue
been
with
Ioseph
,
for
whatsoeuer
he
did
he
made
it
to
prosper
.
So
Gen.
39.
2.
23.
it
is
said
of
Dauid
,
that
he
prospered
and
grew
,
for
the
Lord
God
2.
Sam
.
5.
10.
of
hosts
was
with
him
.
And
of
Ezechias
,
that
the
Lord
was
with
him
,
and
he
prospered
in
all
things
which
he
tooke
in
hand
.
And
thus
it
appeareth
that
prosperitie
in
it selfe
is
good
:
§.
Sect
.
4.
That
prosperitie
in
respect
of
our
vse
,
is
of
an
indifferent
nature
.
but
being
considered
in
our
vse
,
it
is
not
absolutely
good
,
but
indifferent
,
both
in
respect
of
the
subiect
and
the
vse
;
for
it
is
good
to
the
good
,
euill
to
the
euill
;
good
to
those
who
well
vse
it
,
and
euill
in
those
who
abuse
it
vnto
sinne
.
In
the
former
respect
prosperitie
is
good
when
it
is
enioyed
by
a
faithful
man
,
who
being
in
Christ
,
hath
recouered
that
right
in
all
Gods
blessings
which
we
lost
in
Adam
.
In
the
other
,
when
it
commeth
vnto
him
by
lawfull
meanes
,
as
the
gift
and
blessing
of
God
;
and
being
enioyed
,
is
sanctified
vnto
him
by
the
word
of
God
and
prayer
:
as
also
when
as
it
is
moderatly
loued
and
desired
,
with
a
willingnes
to
hold
it
,
as
long
as
God
will
,
and
wee
may
by
lawfull
meanes
;
and
with
contentednes
to
leaue
it
,
when
it
pleaseth
God
to
take
Iob
1.
21.
it
from
vs.
Finally
,
it
is
good
when
as
it
is
vsed
and
imployed
for
the
aduancement
of
Gods
glorie
,
who
is
the
fountaine
and
giuer
of
it
,
the
benefit
of
the
faithfull
,
and
the
furthering
of
our
owne
saluation
.
And
if
any
such
enioy
prosperitie
and
thus
vse
it
,
in
this
manner
,
and
to
these
ends
,
it
is
to
bee
accounted
vnto
them
Gods
singular
blessing
,
and
as
a
temporall
pledge
of
eternall
happinesse
.
But
contrariwise
,
prosperitie
is
euill
to
the
wicked
and
vnregenerate
,
who
haue
no
right
vnto
Gods
creatures
,
as
also
when
it
is
vnlawfully
compassed
,
and
naughtily
vsed
,
as
when
it
is
immoderately
loued
and
desired
,
namely
,
aboue
God
,
his
heauenly
blessings
,
and
spirituall
graces
:
for
as
one
saith
,
it
is
the
concupiscence
Plus
concupiscentia
mundi
quaus
substantia
nocet
.
Bernard
.
in
▪
Mat
.
19
of
the
world
,
and
not
the
world
it selfe
that
hurteth
vs.
So
also
when
as
we
so
dote
vpon
it
,
that
we
cannot
with
patience
thinke
of
leauing
it
,
and
immoderately
mourne
when
it
is
taken
from
vs
;
which
carefull
possession
and
not
simply
the
vse
is
condemned
.
To
this
purpose
the
Heathen
man
speaketh
diuinely
:
A
wise
man
(
saith
he
)
would
haue
these
Ait
ista
debere
contemni
;
non
ne
habeat
▪
sed
ne
sollicitus
habeat
;
non
a●iget
illa
à
se
,
sed
abeuntia
securus
prosequetur
,
&c.
Senec
de
vita
beat
.
cap
.
21.
things
contemned
,
not
that
they
should
not
be
had
,
but
that
they
should
not
be
possessed
with
care
;
he
will
not
driue
them
away
from
him
,
but
if
they
be
going
he
will
follow
them
securely
,
&c.
He
loueth
not
riches
,
but
he
had
rather
haue
them
then
be
without
them
;
hee
receiueth
them
not
into
his
heart
,
but
into
his
house
;
neither
doth
he
refuse
them
being
possessed
,
but
keepeth
them
,
and
desireth
to
haue
more
large
matter
or
fuell
ministred
to
exercise
his
vertue
.
Finally
,
prosperitie
is
euill
to
those
who
are
thereby
made
more
forgetfull
of
God
,
and
negligent
in
performing
the
duties
of
his
seruice
,
more
iniurious
to
men
,
and
more
slack
in
vsing
the
meanes
of
their
saluation
.
But
of
these
points
I
shall
haue
occasion
to
speake
more
hereafter
when
I
intreate
of
the
chiefe
parts
of
this
prosperitie
.
And
thus
wee
are
to
distinguish
betweene
prosperitie
it
§.
Sest
.
5.
That
we
are
apt
to
abuse
our
prosperitie
vnto
sinne
.
selfe
which
is
good
,
and
the
abuse
thereof
which
is
euill
;
in
which
respect
alone
we
are
to
esteeme
it
the
worlds
friend
and
assistant
,
whereby
he
tempteth
vs
,
and
our
enemie
,
which
we
must
labour
to
ouercome
:
and
therefore
for
distinction
sake
,
let
vs
,
if
you
please
,
in
this
discourse
call
it
worldly
and
carnall
prosperitie
,
because
it
is
abused
as
a
tentation
of
the
world
,
to
inflame
our
corrupt
flesh
with
concupiscence
and
sinne
.
Vnto
which
abuse
we
are
naturally
exceeding
prone
:
for
as
fruite
is
vnto
a
childe
,
libertie
to
the
licentious
,
cockring
loue
to
an
vndutiful
sonne
,
a
sword
to
a
mad
man
,
beautie
to
the
lasciuious
,
and
good
drinke
to
a
filthie
drunkard
,
such
is
worldly
prosperitie
vnto
vs.
And
hence
it
is
that
the
Lord
like
a
wise
Physition
(
feeling
our
pulse
,
and
finding
that
our
nature
inclineth
vs
to
this
pluririsie
of
prosperitie
,
whereby
our
braines
are
so
intoxicated
,
as
wee
forget
God
and
all
goodnesse
)
doth
purposely
labour
to
preuent
it
,
and
maketh
wholesome
preseruatiues
of
admonitions
to
keepe
vs
from
it
,
in
many
places
of
holie
Scriptures
,
as
hereafter
we
shall
see
.
In
the
meane
while
we
may
obserue
the
exceeding
corruption
of
our
vile
nature
,
which
so
poysoneth
and
infecteth
Gods
good
gifts
&
blessings
,
that
they
become
causes
and
occasions
of
euill
:
and
whereas
the
Lord
through
the
infinite
goodnesse
of
his
nature
,
bringeth
good
out
of
euill
,
and
by
afflictions
,
which
are
ill
in
their
own
nature
,
worketh
our
good
euen
our
conuersion
,
sanctification
&
saluation
,
we
contrariwise
through
the
diuellish
tainture
of
our
sinne
turne
good
into
euill
,
and
out
of
Gods
benefits
,
and
rich
blessings
,
worke
our
owne
woe
,
and
hasten
and
set
forward
(
vnlesse
God
preuent
vs
with
his
grace
)
our
owne
destruction
and
damnation
.
CHAP.
V.
Of
the
dangerousnes
of
worldly
prosperitie
.
NOw
hauing
seene
what
this
worldly
prosperitie
is
,
§.
Sect
.
1.
That
the
worlds
tentations
on
the
right
hand
are
very
dangerous
.
and
in
what
respect
it
is
our
enemy
,
namely
,
when
it
is
a
tentation
of
the
world
to
allure
vs
vnto
sin
,
(
as
it
is
vnto
all
those
who
immoderately
loue
and
set
their
hearts
vpon
it
,
more
then
vpon
heauenly
and
spirituall
things
)
let
vs
in
the
next
place
consider
of
the
dangerousnes
of
these
worldly
tentations
which
are
on
the
right
hand
,
that
accordingly
wee
may
prepare
our selues
to
make
resistance
.
The
danger
of
worldly
prosperitie
is
exceeding
Seneca
.
great
;
for
as
by
Hippocrates
rule
the
height
of
health
is
the
first
degree
to
some
dangerous
sicknesse
;
so
when
our
worldly
estate
seemeth
most
healthie
,
strong
,
and
vigorous
,
then
is
our
corrupt
nature
prone
to
fall
into
the
perillous
diseases
of
sinne
,
which
are
attended
vpon
with
eternall
death
and
destruction
.
And
therefore
the
wise
man
saith
,
that
ease
slaieth
the
floolish
,
and
the
prosperitie
of
fooles
destroyeth
them
.
Where
Prou.
1.
32.
by
fooles
hee
vnderstandeth
sinners
and
wicked
men
,
who
abuse
their
prosperitie
,
by
setting
their
hearts
vpon
it
,
louing
and
trusting
in
it
more
then
in
God
,
and
strengthening
themselues
thereby
to
commit
all
manner
of
sinne
and
wickednesse
.
So
that
worldly
men
enioying
prosperitie
,
and
taking
all
their
delight
and
felicitie
in
it
,
are
not
vnfitly
compared
to
the
little
infant
,
who
sitteth
at
the
hole
of
the
Aspe
,
and
plaieth
with
the
Cockatrice
,
whose
pastime
is
their
ruine
,
and
their
pleasure
death
.
Or
like
the
childe
playing
with
the
fire
;
who
no
sooner
toucheth
it
with
his
finger
but
is
burnt
,
and
changeth
his
sport
into
teares
and
crying
;
sauing
that
herein
they
are
much
more
foolish
then
little
children
,
for
they
feeling
the
smart
doe
euer
after
dread
the
fire
;
but
these
being
often
burned
with
the
bright
shining
flames
of
worldly
prosperitie
,
are
not
warned
,
nor
made
more
warie
by
their
owne
harmes
,
but
as
being
besotted
in
their
loue
,
they
still
imbrace
their
ruine
,
and
hunt
after
that
which
most
hurteth
●hem
;
like
vnto
the
foolish
flye
,
which
is
so
delighted
with
the
light
of
the
candle
,
that
it
regardeth
not
the
heate
of
the
flame
,
but
burning
one
legge
after
another
,
taketh
no
warning
till
he
be
wholly
destroyed
and
consumed
.
And
so
doth
the
doting
loue
of
these
fond
worldlings
bereaue
them
not
onely
of
all
religion
,
but
also
of
the
vse
of
reason
;
yea
it
so
stupifieth
the
senses
that
they
are
deafe
to
all
admonition
;
insensible
of
their
owne
smart
,
and
in
no
possibilitie
of
being
ruled
,
and
gouerned
,
ordered
,
or
contained
by
any
law
:
in
which
respect
Chrysostome
compareth
them
to
such
a
man
,
as
dwelling
with
a
faire
maid
whom
he
fondly
Chrysost
.
in
Matth
.
12.
homil
.
41.
affecteth
,
is
by
strict
order
inioyned
,
that
hee
presume
not
to
looke
vpon
her
with
lasciuious
and
wanton
glances
;
a
thing
to
him
no
lesse
vnpleasant
then
impossible
.
But
the
great
danger
of
worldly
prosperitie
will
more
§.
Sect
.
2.
plainly
appeare
,
if
wee
doe
but
consider
,
how
farre
it
exceedeth
That
the
state
of
prosperitie
is
much
more
dangerous
then
the
state
of
aduersitie
.
the
danger
of
the
state
opposed
thereunto
,
aduersitie
and
affliction
.
For
whereas
affliction
being
an
open
enemie
,
terrible
in
appearance
,
and
making
shew
at
the
first
sight
of
all
his
forces
,
and
sometimes
of
more
then
he
hath
,
setting
before
vs
shadowes
,
in
stead
of
substantiall
enemies
,
doth
make
vs
more
carefull
and
watchfull
to
prepare
and
arme
our selues
,
that
wee
may
make
resistance
:
Prosperitie
is
a
secret
traitor
,
which
hideth
hatred
and
hostilitie
,
vnder
the
vizard
of
loue
and
friendship
,
and
thereby
maketh
vs
so
retchlesse
and
secure
,
that
in
stead
of
opposition
,
wee
are
readie
to
receiue
this
serpent
into
our
bosome
,
and
when
he
incountreth
vs
with
all
his
forces
,
so
bewitched
we
are
with
the
pleasing
sight
of
this
glorious
enemie
,
that
we
cleere
all
the
passages
,
and
set
wide
open
the
gates
of
our
soules
,
to
giue
him
entertainment
,
voluntarily
offering
our selues
to
digge
in
his
mines
,
and
in
most
slauish
manner
to
row
in
his
galleys
,
so
as
we
may
be
assured
to
enioy
his
companie
.
And
the
reason
hereof
is
,
because
hee
deceiueth
vs
with
his
treacherie
:
for
at
his
first
comming
he
displaieth
not
his
bloody
ensigne
,
but
setteth
vp
a
flagge
of
friendship
,
hee
assaulteth
vs
not
with
open
force
and
violence
,
nor
marcheth
against
vs
in
a
terrible
and
hostile
manner
,
but
like
a
subtile
serpent
he
cunningly
glideth
and
insinuateth
himself
into
our
companie
;
neither
doth
he
as
a
martiall
enemie
strike
at
vs
with
downe
right
blowes
,
but
rather
like
a
craftie
witch
he
besotteth
vs
with
his
pleasing
charmes
,
and
with
cunning
inchantments
before
he
conquereth
vs
,
he
maketh
vs
willing
to
be
ouercome
.
He
doth
incline
,
and
not
constraine
,
perswade
,
and
not
ouercome
,
or
rather
ouercommeth
by
perswading
,
and
most
forcibly
constraineth
by
mouing
and
inclining
.
He
doth
not
vse
against
vs
any
outward
terrible
forces
when
hee
doth
besiege
vs
,
but
(
Sinon
like
)
with
bewitching
eloquence
,
and
counterfeit
gifts
,
hee
allureth
vs
to
breake
downe
the
walles
of
our
strength
,
and
with
our
own
hands
to
make
a
cleere
passage
for
our
owne
ouerthrow
.
He
doth
not
when
hee
commeth
to
execution
,
vse
the
dreadfull
sword
,
but
rather
sweete
and
well-tasting
poysons
,
which
hurt
with
delight
,
and
whilest
they
seeme
to
nourish
,
cast
vs
into
a
lethargie
or
dead
sleepe
of
deepe
securitie
.
Finally
,
he
inflicteth
on
vs
no
griefly
wounds
,
nor
bringeth
vs
to
our
end
by
a
foule
death
;
but
as
it
were
tickleth
vs
to
death
with
inueigling
pleasures
,
making
vs
most
to
laugh
when
wee
are
most
tormented
,
and
in
a
chariot
of
gold
,
strawed
with
roses
,
he
swiftly
carrieth
vs
into
hell
.
Let
vs
therefore
learne
to
contemne
and
hate
the
world
§.
Sect
.
3.
That
we
are
most
carefully
to
take
heed
of
the
world
when
it
fawneth
on
vs.
our
wicked
enemie
,
as
well
when
hee
fawneth
as
when
hee
frowneth
,
when
he
allureth
by
flatterie
and
deceit
,
as
when
hee
constraineth
by
force
and
violence
:
for
though
hee
be
then
more
amiable
in
view
,
yet
is
hee
no
lesse
malitious
in
truth
;
and
because
hee
is
then
lesse
suspected
,
hee
is
much
more
dangerous
,
as
hauing
better
opportunitie
to
vse
all
his
forces
,
and
to
effect
all
his
malitious
designes
.
Why
then
,
alas
,
should
wee
giue
eare
to
the
worlds
flatteries
?
why
should
we
beleeue
this
dissembling
Ioab
who
will
mortally
stab
vs
,
whilest
hee
professeth
friendship
,
and
offereth
in
kindnesse
to
embrace
and
kisse
vs
?
why
should
wee
listen
to
this
sweete
singing
Syren
,
seeing
he
bewitcheth
in
delighting
,
and
maketh
vs
leape
into
the
sea
of
destruction
?
why
should
his
flattering
perswasions
,
ioyned
with
crocadile
teares
,
moue
vs
,
seeing
he
either
weepeth
for
ioy
to
think
on
his
pray
,
or
for
spite
because
his
hopes
are
so
long
deferred
?
why
should
the
glorious
beautie
of
his
golden
cup
allure
vs
,
seeing
we
know
that
the
potion
within
it
is
full
of
deadly
poyson
,
which
whosoeuer
drinke
shall
eternally
perish
?
why
should
we
be
moued
with
his
inticing
gifts
to
admire
his
kindnes
,
seeing
by
these
baites
he
allureth
vs
to
swallow
the
hookes
of
sinne
,
and
offereth
these
carnall
toyes
and
earthly
trifles
,
no
lesse
vaine
in
themselues
,
then
momentany
in
their
continuance
,
that
he
may
cosen
vs
in
the
exchange
,
mouing
vs
to
giue
for
them
the
precious
iewels
of
Gods
graces
,
and
our
heauenly
patrimonie
in
his
kingdome
.
To
this
purpose
one
fitly
speaketh
:
How
great
things
(
saith
he
)
August
.
enarrat
.
in
Psal
.
67.
tom
.
8.
doth
the
world
speake
vnto
thee
?
how
great
things
doth
it
clamour
behinde
thee
to
intice
thee
to
looke
backe
,
that
is
to
say
,
that
thou
maist
place
thy
hope
in
things
present
(
if
at
least
they
may
be
said
to
be
present
,
which
are
alwaies
moueable
and
mutable
)
and
maist
turne
thy
minde
from
that
which
Christ
hath
promised
,
and
not
yet
giuen
(
but
will
giue
because
hee
is
faithfull
)
and
rest
thy
hopes
vpon
this
neuer
resting
and
perishing
world
?
Whereof
it
is
that
God
mixeth
bitternes
with
the
sweetnes
of
earthly
felicitie
,
that
we
may
seeke
after
another
felicitie
,
whose
sweetnes
will
not
deceiue
vs.
And
in
another
place
:
O
world
(
saith
he
)
filthie
,
O
munde
immunde
fallax
&
proditor
,
nunquid
non
periculosior
blandus
quam
m●lestu●
?
August
.
serm
.
de
fallacia
mundi
,
tom
.
10
serm
.
31.
Idiota
inter
orthodoxogr
.
lib
.
depatient
.
ver●
contemplatione
,
cap
.
1.
fraudulent
and
trecherous
;
art
thou
not
much
more
dangerous
when
thou
art
kinde
,
then
when
thou
art
troublesome
?
art
thou
not
much
more
to
be
feared
whilest
thou
allurest
,
then
whilest
thou
despesest
?
art
thou
not
much
more
odious
whilest
thou
dissemblest
loue
,
then
when
thou
professest
mortall
hatred
?
To
the
same
purpose
speaketh
that
learned
Idiote
;
Although
(
saith
he
)
euery
estate
is
to
be
feared
,
yet
rather
the
prosperous
estate
then
the
afflicted
,
because
this
,
whilest
it
rageth
,
informeth
and
teacheth
vs
,
the
other
whilest
it
flattereth
,
seduceth
vs
;
this
sharp●eth
a
mans
sight
,
but
the
other
maketh
him
starke
blinde
.
O
my
God
,
exceedingly
art
thou
incensed
against
that
sinner
,
vnto
whom
thou
permittest
all
things
to
succeed
according
to
his
wish
,
and
afterwards
makest
him
to
beare
deserued
punishment
.
Let
vs
therefore
bee
alwaies
watchfull
ouer
our selues
,
but
especially
when
the
world
fawneth
vpon
vs
in
the
time
of
prosperitie
,
for
it
is
more
dangerous
being
our
friend
,
then
August
epist
.
144.
tom
.
2.
being
our
enemie
,
and
more
to
be
taken
heede
of
when
it
inticeth
vs
to
loue
it
,
then
when
it
forceth
vs
to
contemne
it
;
for
it
smileth
that
it
may
rage
,
it
flattereth
that
it
may
betray
Arridet
mundu●
vt
s●●iat
bland●tur
vt
f●llat
,
illicit
vt
occidat
,
extollit
vt
deprimat
.
Cyprian
.
Hieronym
.
ad
Heliodorum
,
tom
.
1.
pag
.
3.
vs
,
it
inticeth
that
it
may
kill
vs
,
and
exalteth
that
it
may
ouerthrow
vs.
Although
therfore
this
dangerous
sea
looketh
smooth
,
and
as
it
were
smiling
vpon
thee
,
like
a
standing
water
,
and
hath
scarce
a
wrinkle
raised
on
it
by
the
winde
;
yet
this
large
plaine
hath
great
hils
,
the
danger
is
within
included
,
within
the
enemie
lurketh
.
Weigh
therefore
your
ankers
,
hoise
vp
your
sailes
,
let
the
crosse
be
fastned
to
the
saile-yard
,
for
this
calme
will
proue
a
tempest
.
But
how
farre
the
state
of
prosperitie
is
more
dangerous
§.
Sect
4.
The
f●uits
of
affl●ction
much
better
then
of
prosperitie
.
and
pernicious
then
the
state
of
aduersitie
,
it
may
hereby
more
cleerely
appeare
;
in
that
whereas
affliction
commonly
maketh
vs
carefull
of
our
waies
,
increaseth
Gods
spirituall
graces
,
causeth
vs
to
be
more
respectiue
of
our
dutie
,
and
either
preuenteth
or
mortifieth
our
sinnes
:
Prosperitie
most
vsually
worketh
in
vs
the
contrarie
effects
;
for
it
makes
vs
proud
,
insolent
,
forgetfull
of
God
,
and
of
all
duties
which
we
owe
vnto
him
,
it
choketh
and
extinguisheth
,
or
at
least
cooleth
and
abateth
the
heate
and
vigour
of
all
grace
and
vertue
in
vs
;
and
as
the
Iuie
whilest
it
embraceth
the
oake
,
sucketh
the
sap
from
the
roote
,
and
in
time
maketh
it
to
rot
and
perish
;
so
worldly
prosperitie
killeth
vs
with
kindnes
,
whilest
it
sucketh
from
vs
the
sap
of
Gods
graces
,
and
so
maketh
our
spirituall
growth
and
strength
to
decay
and
languish
;
neither
doe
men
euer
almost
suffer
an
eclipse
of
their
vertues
and
good
parts
,
but
when
they
are
in
the
full
of
worldly
prosperitie
.
And
as
it
staieth
our
course
in
godlines
,
and
quencheth
our
vertues
,
so
also
it
increaseth
our
corruptions
,
corrupteth
our
manners
,
and
maketh
vs
prone
to
fall
into
all
sinne
,
if
we
be
but
a
little
rouched
with
the
least
tentation
.
And
as
the
fertill
soile
being
more
fat
and
slipperie
,
is
apter
to
giue
a
fall
to
those
that
walke
vpon
it
,
then
that
which
is
grauellie
and
barren
;
so
this
rich
and
fruitfull
ground
of
prosperitie
is
much
more
slipperie
,
then
the
barren
heaths
of
aduersitie
and
affliction
,
and
not
one
of
a
thousand
doth
goe
long
vpon
it
,
but
hee
catcheth
many
downfalles
,
not
only
into
sinne
.
but
also
into
danger
and
punishment
which
border
fast
vpon
it
.
To
this
purpose
one
of
the
ancients
speaketh
fitly
,
that
abundance
of
prosperitie
,
is
a
notable
Ambros
.
de
Interpell
.
lib
.
2.
cap
.
5.
baite
to
draw
vs
vnto
sinne
,
for
it
puffeth
vs
vp
with
pride
,
and
maketh
vs
to
forget
the
author
of
our
welfare
.
And
in
this
respect
another
saith
,
that
felicitie
is
more
to
be
feared
then
miserie
,
August
.
enarrat
.
in
Psal
.
67.
seeing
miserie
for
the
most
part
bringeth
good
fruite
.
from
the
bitter
roote
of
tribulation
;
whereas
felicitie
corrupteth
the
soule
with
peruerse
securitie
,
and
maketh
way
for
Satan
the
tempter
.
By
which
it
appeareth
that
our
danger
is
far
more
when
the
world
allureth
vs
with
the
baites
of
prosperitie
,
then
when
it
threatneth
and
afflicteth
vs
with
trouble
and
aduersitie
:
from
whence
an
ancient
father
obserueth
,
that
Christ
comming
into
the
world
that
he
might
shew
vs
the
way
to
heauen
,
both
by
his
doctrine
and
example
,
made
choice
rather
of
the
afflicted
way
,
then
of
the
faire
passage
of
worldly
prosperitie
,
that
we
might
follow
his
steps
,
as
being
farre
the
safest
way
,
to
bring
vs
to
our
heauenly
countrie
.
Our
Sauiour
Gregor
.
pastoral
.
curae
,
1.
par
.
cap
.
3.
Christ
(
saith
he
)
might
by
best
right
haue
raigned
ouer
them
as
King
,
whom
himselfe
had
created
:
but
because
he
therefore
appeared
in
the
flesh
,
that
hee
might
not
only
redeeme
vs
with
his
passion
,
but
also
might
teach
vs
by
his
conuersation
,
shewing
himselfe
an
example
for
vs
to
follow
,
hee
refused
to
be
made
a
King
,
and
contrariwise
voluntarily
offered
himselfe
to
suffer
on
the
crosse
,
hee
auoided
the
glorie
of
regiment
,
and
embraced
the
punishment
of
a
shamefull
death
;
to
this
end
,
that
his
members
might
hereby
learne
,
to
flee
the
worlds
fauours
,
and
little
to
feare
his
threats
and
terrors
,
to
loue
aduersitie
for
the
truth
sake
,
and
fearing
prosperitie
to
auoid
it
;
because
this
oftentimes
defileth
the
heart
with
swelling
pride
,
and
that
helpeth
to
purge
it
by
repentance
.
In
that
the
minde
doth
exalt
it selfe
,
by
this
after
it
is
thus
exalted
,
it
is
againe
humbled
;
In
that
a
man
forgetteth
himselfe
,
in
this
whether
he
will
or
no
,
he
is
forced
to
remember
that
which
he
had
forgotten
;
in
that
good
things
before
done
perish
,
in
this
faults
committed
long
ago
are
cleansed
and
purged
.
For
oftentimes
with
the
tutillage
of
aduersitie
,
the
heart
is
kept
downe
vnder
discipline
,
whereas
if
it
rush
vp
to
the
sterne
of
gouernment
,
forthwith
it
is
changed
in
pride
through
vse
of
vaine
glorie
.
But
this
may
yet
more
plainly
appeare
,
if
we
consider
the
§.
Sest
.
5.
The
great
danger
of
prosperity
shewed
by
examples
of
former
ages
.
effects
of
both
,
in
the
examples
as
well
of
former
ages
,
as
of
our
owne
times
.
For
how
difficult
,
and
almost
impossible
it
is
to
walke
in
this
sunshine
of
prosperitie
and
not
be
tanned
,
to
breathe
this
infected
aire
and
not
to
bee
corrupted
with
noisome
and
carnall
lusts
,
it
is
euident
,
both
on
the
one
side
,
by
the
huge
multitudes
of
those
who
in
abusing
it
,
haue
bin
abused
by
it
;
and
on
the
other
side
,
by
the
exceeding
raritie
and
paucitie
of
those
,
who
by
the
good
vse
thereof
,
haue
bin
made
more
vertuous
,
and
better
fitted
for
the
seruice
of
God
.
For
if
you
take
a
computation
of
both
,
you
shall
finde
a
greater
disparitie
betweene
them
in
their
number
,
then
betweene
the
seruants
of
God
and
the
seruants
of
Baal
,
according
to
Elias
account
;
the
one
exceeding
the
starres
in
multitude
,
the
other
being
as
rare
as
black
swans
,
vnlesse
we
will
reckon
of
some
sew
,
who
had
their
prosperitie
tempered
with
a
great
measure
of
affliction
,
which
as
an
antidote
expelled
the
poyson
of
the
other
,
and
like
a
cold
frost
nipping
their
rancknes
,
made
them
to
become
more
fruitfull
.
How
many
haue
we
read
and
heard
of
,
that
haue
valiantly
resisted
the
assaults
of
aduersitie
,
and
haue
patiently
endured
pouertie
,
and
that
which
is
worse
,
losse
of
wealth
,
sicknesse
and
diseases
,
banishment
,
and
imprisonment
,
yea
death
it self
,
and
horrible
tortures
,
much
worse
then
death
?
But
shew
me
enow
to
intitle
a
number
,
of
those
who
haue
by
worldly
prosperitie
,
riches
,
honours
,
and
pleasures
,
been
made
more
religious
and
zealous
in
Gods
seruice
,
more
vertuous
,
wise
,
humble
,
temperate
,
and
more
carefull
&
watchful
ouer
their
waies
,
that
they
might
not
offend
God
the
author
of
their
welfare
.
Yea
shew
me
almost
the
man
,
that
hath
not
by
worldly
prosperitie
bin
made
worse
,
more
forgetfull
of
God
,
more
negligent
in
Christian
duties
,
&
vicious
in
his
whole
course
and
conuersation
.
Whereas
contrariwise
a
whole
age
were
too
little
to
reckon
vp
those
who
haue
come
out
of
the
fire
of
affliction
more
purified
,
profited
vnder
this
schoolemaster
,
and
by
these
fatherly
chastisements
haue
increased
in
their
loue
towards
God
,
and
in
their
care
to
please
him
by
their
holie
obedience
.
Yea
let
vs
if
you
will
obserue
the
same
men
,
and
you
shall
§.
Sect
.
6.
The
great
difference
betweene
the
same
men
in
prosperitie
and
aduersitie
.
1.
Sam
.
10.
22.
see
them
not
the
same
,
but
exceedingly
differing
from
themselues
in
these
different
estates
:
look
vpon
Saul
in
his
meane
condition
,
and
you
shall
see
him
modestly
hiding
himselfe
,
as
vnworthie
to
be
King
;
but
being
once
seated
in
the
throne
,
and
swelled
with
drinking
this
royall
poyson
,
how
proud
he
is
and
insolent
,
disobedient
and
rebellious
,
louing
his
kingdome
better
then
his
God
,
and
against
his
knowledge
and
conscience
,
making
warre
with
heauen
,
rather
then
hee
would
not
haue
it
continued
to
him
and
his
posteritie
,
though
he
were
iustly
deposed
for
his
sinne
.
See
also
how
in
the
entrance
into
his
raigne
he
spareth
his
enemies
,
and
deliuereth
1.
Sam
.
11.
13.
offenders
from
deserued
punishments
,
but
afterwards
with
deadly
and
implacable
malice
persecuteth
his
friends
,
1.
Sam
.
22.
17.
and
tyrannically
murthereth
the
guiltlesse
and
innocent
.
But
if
worldly
prosperitie
were
only
powerfull
with
wicked
worldlings
,
it
were
no
great
wonder
:
see
therefore
how
it
hath
also
preuailed
against
Gods
Saints
.
Behold
holy
Dauid
,
who
in
his
afflicted
estate
exceeded
all
in
pietie
,
and
was
esteemed
by
God
worthie
that
praise
,
to
bee
pronounced
a
man
according
to
Gods
owne
heart
;
how
foully
hee
was
foiled
with
ease
and
prosperitie
,
and
after
many
famous
victories
,
now
enioying
secure
peace
,
was
assaulted
and
vanquished
with
his
owne
lusts
.
See
here
his
great
humilitie
,
comparing
himselfe
to
a
dead
dogge
and
a
flea
;
and
there
1.
Sam
.
24.
15.
(
not
content
with
the
royalties
of
a
kingdome
,
vnlesse
hee
knew
ouer
how
many
hee
commanded
)
enioyning
,
yea
forcing
,
in
pride
of
heart
,
his
seruant
Ioab
to
number
the
people
.
In
this
consider
his
tendernesse
and
pious
mercie
,
sauing
his
enemie
when
hee
had
him
in
his
power
,
his
conscience
checking
him
for
cutting
the
lap
of
his
garment
,
when
hee
spared
his
throate
;
but
in
that
,
murthering
his
faithfull
and
well
deseruing
souldier
,
for
no
other
fault
but
because
his
wife
was
too
beautifull
for
a
subiect
,
yea
rather
then
hee
1.
Sam
.
11.
would
not
haue
him
dispatched
,
adioyning
others
of
his
innocent
seruants
in
the
cruell
massacre
.
Which
bloodie
sinne
hee
was
now
able
to
disgest
without
remorce
for
a
long
space
,
and
stifly
to
stand
vnder
this
intollerable
waight
,
who
Psal
.
38.
6.
before
was
very
crooked
with
the
farre
lighter
burthen
of
his
infirmities
.
So
looke
vpon
Ezechiah
in
his
bed
of
sicknes
,
and
there
you
shall
see
him
humbling
himselfe
before
God
,
and
praying
;
and
then
behold
him
being
recouered
to
his
health
,
and
you
shall
finde
him
glorying
in
his
wealth
,
and
in
pride
of
heart
boasting
of
his
treasures
.
And
if
these
single
victories
ouer
these
great
Worthies
do
§.
Sect
.
7.
That
prosperitie
hath
corrupted
and
destroyed
whole
nations
.
not
sufficiently
shew
the
strength
of
this
enemie
;
see
what
conquests
this
worldly
prosperitie
hath
made
of
whole
nations
:
and
to
say
nothing
of
heathenish
people
,
nor
of
the
foure
great
Monarchies
,
who
hauing
conquered
all
others
,
were
themselues
ouercome
by
their
prosperitie
,
which
first
made
them
licentious
in
all
manner
of
sinne
,
and
afterwards
slaues
to
their
conquered
enemies
;
looke
vpon
the
Israel
of
God
,
in
the
whole
time
of
the
Iudges
and
Kings
,
and
you
shal
see
them
in
the
time
of
aduersitie
,
religious
and
deuout
,
forsaking
their
sinnes
and
seeking
the
Lord
;
but
being
restored
and
repossessed
of
Gods
blessings
,
and
florishing
in
prosperitie
,
you
shall
finde
them
polluting
Gos
house
,
erecting
idolatrie
,
forsaking
God
,
and
worshipping
diuels
.
And
this
good
Ezra
obserued
and
confessed
,
namely
,
that
the
people
hauing
obtained
but
a
little
breathing
time
from
Ezra
9.
8.
10.
their
afflictions
,
did
take
occasion
thereby
to
forsake
Gods
commandements
.
And
Nehemiah
acknowledgeth
that
the
people
abounding
wth
all
plentie
did
eate
,
fill
themselues
,
and
became
fat
,
and
then
grew
rebellious
and
disobedi●nt
,
committing
all
manner
of
sinne
and
outrage
;
for
which
being
deliuered
into
the
hands
of
their
enemies
and
afflicted
,
they
humbled
themselues
and
cried
vnto
the
Lord
for
mercie
and
deliuerance
,
but
hauing
againe
obtained
rest
,
they
Nehem
.
9.
25.
26.
27.
28.
returned
to
doe
euill
before
him
.
But
vnto
the
experience
of
ancient
ages
,
wee
may
adde
§.
Sect
.
8.
The
danger
of
prosperitie
shewed
by
the
experience
of
these
present
times
.
our
owne
times
:
for
who
seeth
not
that
commonly
where
there
is
most
affliction
,
there
is
also
most
deuotion
,
religion
,
and
obedience
?
and
contrariwise
where
there
is
prosperitie
and
plentie
of
all
things
,
there
is
most
want
of
the
feare
of
God
,
and
greatest
penurie
of
grace
and
vertue
.
For
the
cleering
of
this
,
compare
the
prison
with
the
Court
,
and
the
house
of
mourning
with
the
house
of
feasting
and
reioycing
;
and
whereas
in
the
one
you
shall
heare
religious
discourses
,
prayers
to
God
,
and
inuectiues
against
the
worlds
vanities
;
in
the
other
you
shall
finde
nothing
but
riot
and
ribauldrie
,
vaine
iesting
and
blasphemous
swearing
,
surfetting
and
drunkennes
,
chambring
and
wantonnes
,
audacious
boldnes
in
euill
,
and
shamefastnes
in
nothing
,
vnlesse
at
vnawares
,
being
among
their
wicked
consorts
,
they
haue
said
or
done
something
that
sauoureth
of
religion
,
as
though
there
were
neither
God
,
nor
diuell
,
heauen
,
nor
hell
,
and
as
though
they
had
sold
themselues
vnto
sinne
,
and
had
exchanged
the
eternall
ioyes
of
Gods
kingdome
,
with
the
temporarie
vanities
of
the
world
.
But
lest
this
dissimilitude
of
behauiour
should
seeme
to
arise
from
the
difference
of
the
persons
,
and
not
of
their
estates
,
let
vs
consider
the
diuers
effects
of
these
two
estates
in
the
same
men
.
And
leauing
worldlings
to
the
world
,
who
seeth
not
that
those
who
make
profession
of
religion
,
are
exceedingly
cooled
in
their
zeale
,
and
corrupted
in
their
liues
and
conuersation
,
through
the
prosperitie
of
the
world
?
and
that
not
only
counterfeit
Christians
,
but
euen
such
as
in
their
meaner
and
more
poore
estate
,
would
rather
haue
suffered
any
persecution
,
euen
to
the
taking
away
of
their
liues
,
then
they
would
disgrace
their
profession
by
offering
any
scandall
,
or
bee
drawne
to
slacken
their
pace
in
the
way
of
godlinesse
,
are
by
degrees
so
carried
away
with
the
inticing
baites
of
prosperitie
,
that
first
they
abate
of
their
heate
,
and
afterwards
become
lukewarme
,
or
keycold
in
their
religious
profession
and
practise
?
And
howsoeuer
they
retaine
still
the
name
of
Christians
,
lest
they
should
bee
branded
with
that
dreadfull
badge
of
apostasie
,
yet
come
to
the
touchstone
of
their
liues
,
and
to
their
carriage
and
demeanour
in
their
particular
places
and
callings
,
and
you
shall
finde
many
of
them
,
as
worldly
,
couetous
,
and
niggardly
in
contributing
to
religious
and
charitable
vses
,
yea
as
proud
and
vaine
in
apparell
,
as
deceitfull
in
their
dealings
,
and
riotous
in
needlesse
and
idle
expenses
,
as
professed
worldlings
.
So
that
whereas
aduersitie
could
not
foile
them
with
his
sharpest
incounters
,
when
hee
purposely
bent
all
his
forces
against
them
;
prosperitie
hath
subdued
them
,
and
made
them
captiues
to
the
world
,
as
it
were
in
play
,
taking
no
great
paines
to
obtaine
the
conquest
.
Now
the
reasons
why
wee
are
so
easily
foiled
and
ouercome
§.
Sect
.
9.
The
reasons
why
prosperitie
is
so
dangerous
▪
by
worldly
prosperitie
,
are
,
because
it
doth
soften
and
effeminate
our
mindes
,
so
as
they
can
indure
no
labour
,
nor
sustaine
the
least
force
and
violence
:
for
as
the
lute
string
being
softned
in
water
swelleth
much
in
bignes
,
but
loseth
all
his
strength
;
so
our
hearts
being
moistned
and
mollified
with
these
waters
of
prosperitie
,
exceedingly
swell
in
pride
,
but
in
the
meane
time
lose
all
their
strength
and
Christian
fortitude
,
so
as
they
cannot
indure
the
least
incounter
of
an
enemie
.
Or
else
it
is
because
it
maketh
vs
retchlesse
and
secure
,
so
as
we
fearing
no
assault
neuer
muster
vp
our
forces
,
that
we
may
haue
them
in
a
readinesse
,
and
so
being
taken
at
vnawares
,
and
vnprouided
,
we
are
not
able
to
stand
or
make
resistance
:
for
whereas
the
cold
of
aduersitie
gathers
and
vnites
all
the
powers
of
the
soule
,
and
by
vertue
of
this
vnion
inables
them
to
make
resistance
,
when
they
are
incountred
,
so
the
heate
of
prosperitie
dissipating
and
scattering
them
,
maketh
them
much
more
easie
to
be
ouercome
.
Or
which
is
most
probable
,
because
prosperitie
puffeth
men
vp
with
pride
,
and
making
them
leaue
their
dependancie
on
God
,
causeth
them
to
trust
in
themselues
and
their
owne
strength
;
and
so
God
resisteth
them
in
their
pride
and
forsaketh
them
,
who
had
first
forsaken
him
:
and
therefore
no
maruell
it
is
if
being
left
of
God
,
they
be
easilier
ouercome
of
the
weakest
enemie
.
Whereas
contrariwise
affliction
maketh
vs
flee
vnto
God
for
helpe
,
and
distrusting
in
our selues
to
relie
on
his
power
and
promises
;
and
so
though
we
haue
to
deale
with
a
mightie
enemie
,
yet
being
shrouded
vnder
the
shadow
of
his
wings
,
we
become
safe
through
his
protection
.
And
thus
haue
I
manifested
the
great
power
of
this
monarch
,
§.
Sect
.
10.
That
a
great
measure
of
grace
is
required
to
the
well
managing
of
our
prosperitie
.
by
the
greatnes
of
his
victories
,
and
haue
shewed
how
much
more
dangerous
he
is
then
affliction
and
persecution
.
Whereby
it
appeareth
,
that
a
farre
greater
measure
of
grace
and
Christian
resolution
is
required
,
to
beare
and
resist
the
encounters
of
worldly
prosperitie
,
then
of
the
other
which
seemeth
to
flesh
and
blood
so
terrible
and
vnresistable
.
For
as
it
is
much
more
intollerable
to
indure
a
tickling
itch
then
a
smarting
paine
;
so
it
is
much
more
impossible
to
retaine
a
Christian
constancie
in
the
course
of
godlinesse
,
when
the
world
tickleth
vs
with
this
itch
of
prosperitie
,
then
when
wee
feele
the
smart
and
paine
of
troubles
and
afflictions
;
Vbi
plus
sortunae
licentia
,
ibi
plus
virtutis
negotium
.
for
where
there
is
greatest
libertie
of
estate
,
there
vertue
hath
the
greatest
imployment
.
To
this
purpose
one
saith
fitly
,
that
it
is
a
note
of
singular
vertue
,
to
striue
and
contend
with
worldly
felicitie
,
that
it
may
neither
allure
,
corrupt
,
nor
ouerthrow
August
.
s●rm
.
13.
tom
.
10.
vs
,
and
great
vnhappinesse
to
be
ouercome
of
this
earthly
happinesse
.
The
consideration
whereof
should
make
vs
to
keepe
a
§.
Sect
.
11.
That
we
ought
to
keepe
a
narrow
watch
ouer
our selues
in
the
time
of
prosperitie
.
narrow
watch
ouer
our selues
,
as
at
all
other
times
,
so
especially
in
our
florishing
prosperitie
,
because
(
as
hath
been
shewed
)
this
enemie
is
much
more
dangerous
,
and
wee
,
through
our
retchlesse
securitie
,
and
carnall
loue
of
earthly
things
,
much
more
vnable
to
make
resistance
.
To
this
purpose
one
saith
,
that
when
the
persecution
of
enemies
ceaseth
,
our
Gregor
.
lib
.
40.
Homil
.
hom
32.
heart
is
much
more
vigilantly
to
be
obserued
:
for
in
the
time
of
peace
whilest
we
haue
libertie
to
liue
,
wee
take
libertie
also
to
couet
,
and
compasse
our
ambitious
ends
.
The
which
was
practised
by
another
,
as
himselfe
professeth
:
I
feare
no
lesse
(
saith
he
)
prosperitie
then
aduersitie
;
for
prosperitie
maketh
me
with
his
Bernard
meditat
.
cap
.
14.
sweetnes
retchlesse
,
and
so
deceiueth
me
;
but
aduersitie
,
because
it
hath
some
mixture
of
bitternes
,
like
vnpleasant
potions
,
makes
me
fearefull
and
suspitious
.
Whose
practise
let
vs
also
follow
,
casting
aside
carnall
security
,
and
carefully
arming
our selues
against
the
tentations
of
prosperitie
,
which
are
pleasantly
pernicious
,
and
most
hurt
vs
,
when
they
most
delight
vs
,
and
seeme
to
threaten
least
danger
.
Now
if
wee
would
know
how
to
fight
against
this
enemie
,
where
our
chiefe
strength
lieth
,
and
what
are
the
best
weapons
to
be
vsed
for
the
obtaining
of
victorie
,
wee
must
consider
that
the
Christian
champion
must
not
vndertake
this
combat
,
nor
enter
the
lists
in
his
owne
name
,
but
(
as
Dauid
against
Goliah
)
we
must
come
out
against
him
in
the
name
of
the
Lord
;
we
must
not
relie
vpon
our
owne
strength
,
but
vpon
the
Lords
assistance
,
and
vpon
the
power
of
his
might
,
through
which
alone
we
are
inabled
to
ouercome
;
neither
must
our
comfort
and
confidence
be
grounded
vpon
any
conceit
,
that
wee
are
able
in
our selues
to
subdue
this
enemie
,
but
in
this
,
that
our
Captaine
Iesus
Christ
hath
ouercome
him
for
vs.
And
this
must
Ioh
.
16.
33.
make
vs
to
flie
vnto
him
by
earnest
and
effectuall
prayer
,
desiring
the
helpe
and
assistance
of
his
holy
spirit
,
whereby
we
may
bee
deliuered
in
the
day
of
tentation
,
and
may
haue
these
worldly
lusts
killed
and
crucified
in
vs.
With
which
our
prayers
wee
must
ioyne
a
Christian
care
§.
Sect
.
12.
How
we
are
said
to
resist
the
tentations
of
prosperitie
.
to
arme
vs
for
the
fight
,
not
with
Sauls
carnall
armour
,
for
this
being
vnfit
and
combersome
,
will
rather
betray
vs
to
the
enemie
,
then
defend
vs
from
his
force
;
but
with
the
spirituall
armour
of
a
Christian
,
euen
the
gifts
and
graces
of
Gods
sanctifying
spirit
.
And
being
armed
,
we
must
obserue
the
best
maner
of
fight
for
obtaining
the
victorie
:
to
which
purpose
let
vs
know
,
that
wee
proclaime
warre
against
prosperitie
and
worldly
vanities
,
and
manfully
resist
in
the
combat
of
tentations
;
when
wee
thrust
them
out
from
hauing
a
chiefe
place
in
our
hearts
,
making
them
as
slaues
to
follow
and
obey
vs
,
and
not
as
Lords
to
rule
and
raigne
ouer
vs.
When
as
wanting
them
,
wee
doe
not
greatly
desire
their
companie
,
much
lesse
vse
wicked
and
vnlawfull
meanes
,
for
the
obtaining
of
this
vnprofitable
societie
.
When
as
hauing
them
we
do
not
set
our
hearts
vpon
them
,
but
esteeme
them
base
and
contemptible
,
in
comparison
of
the
rich
iewels
of
Gods
graces
,
&
the
eternal
ioies
of
his
kingdom
;
being
contented
to
lose
thē
,
rather
then
in
the
least
degree
to
hazard
the
other
.
And
when
wee
immoderatly
grieue
not
,
but
rest
well
contented
,
if
it
bee
the
pleasure
of
God
to
take
them
from
vs
;
yea
when
wee
our selues
can
willingly
cast
them
away
for
Christ
sake
,
and
renounce
and
forsake
them
,
when
as
they
will
not
stand
with
our
profession
and
practise
of
religion
;
being
content
to
leaue
all
the
worlds
glorie
,
and
to
take
vp
our
crosse
and
follow
Christ
.
In
a
word
,
wee
fight
against
worldly
prosperitie
,
when
we
defie
it
;
we
kill
it
,
when
we
contemne
it
;
we
obtaine
the
victorie
when
we
flee
from
it
,
and
renounce
it
;
as
often
as
it
is
the
diuels
solicitour
to
perswade
vs
vnto
sinne
,
or
a
corriuall
with
God
or
his
graces
wooing
vs
for
our
hearts
;
or
an
alluring
baite
which
inticeth
vs
to
swallow
the
hooke
of
tentations
,
and
to
giue
entertainment
to
the
wicked
suggestions
of
the
diuell
.
CHAP.
VI
.
Reasons
which
may
moue
vs
to
contemne
worldly
prosperitie
.
NOw
that
wee
may
not
thus
set
our
hearts
and
affections
§.
Sect
.
1.
Prosperitie
seldome
bettereth
our
spirituall
●state
.
immoderatly
vpon
worldlie
prosperitie
,
but
may
despise
and
contemne
it
when
it
commeth
into
comparison
with
Gods
fauour
and
grace
,
or
the
glorie
of
his
kingdome
,
or
allureth
vs
vnto
sinne
;
there
are
many
arguments
which
may
perswade
vs.
As
first
,
because
prosperitie
doth
very
seldome
better
our
spirituall
estate
,
and
further
our
saluation
,
but
almost
alwaies
maketh
vs
worse
,
more
prone
vnto
sinne
,
and
further
off
from
God
and
godlinesse
.
For
as
the
Moone
being
in
the
full
,
is
furthest
distant
from
the
Sunne
,
from
whom
she
receiueth
her
light
and
brightnes
;
so
when
we
are
in
the
full
of
prosperitie
,
we
are
furthest
off
from
God
the
author
and
fountaine
of
all
our
good
.
But
of
this
I
haue
alreadie
spoken
.
Secondly
,
let
vs
know
that
the
meane
estate
is
much
to
be
§.
Sest
.
2.
The
meane
estate
is
to
be
preferred
before
great
prosperity
.
preferred
before
the
greatest
prosperitie
and
abundant
plentie
of
these
earthly
things
,
not
only
for
the
reasons
aboue
alleaged
,
but
also
because
it
is
most
safe
and
free
from
danger
,
as
not
being
so
low
to
be
trode
vpon
,
nor
so
high
as
to
bee
alwaies
seated
in
the
eye
of
enuie
;
not
so
weak
as
to
lie
open
to
all
oppression
,
nor
so
mightie
as
to
be
made
the
marke
of
conspiracies
and
secret
treasons
:
for
as
the
low
shrubs
are
made
the
pray
of
the
beasts
to
brouze
vpon
,
and
the
ordinarie
fuell
of
the
fire
,
and
the
highest
trees
are
most
subiect
to
lightning
and
thunder
,
and
exposed
aboue
all
others
to
the
violence
of
euery
tempest
;
whereas
the
trees
of
middle
growth
are
free
from
both
these
dangers
:
so
those
who
are
in
the
lowest
estate
of
pouertie
,
are
often
oppressed
with
wrong
and
iniurie
,
those
who
are
placed
in
the
high
top
of
worldly
prosperitie
,
are
made
more
obnoxious
to
the
rage
of
superiour
powers
;
being
either
had
in
ielousie
for
their
greatnes
,
as
aspiring
too
fast
,
as
though
they
would
ouertop
them
,
or
thought
in
respect
of
their
abundance
a
fit
bootie
Iob
12.
5.
to
seaze
vpon
.
And
only
the
meane
estate
is
most
free
from
these
extreame
perils
,
being
below
enuie
,
&
aboue
contempt
.
And
this
the
very
heathen
man
could
discerne
by
the
light
of
nature
:
It
is
(
saith
he
)
the
propertie
of
a
great
minde
,
to
contemne
Magni
animi
est
magna
contemnere
,
&
mediocria
malle
quam
nimia
,
&c.
Sen●c
.
epist
.
39.
great
things
,
and
to
desire
sufficiencie
and
mediocritie
,
rather
then
abundance
and
superflu●tie
;
for
those
are
profitable
,
and
euen
vitall
,
but
these
as
much
as
they
abound
and
ouerflow
,
hurt
.
So
too
much
ranknes
maketh
the
corne
to
lie
and
rot
,
so
boughs
are
broken
with
too
much
bearing
,
and
too
much
fruitfulnes
commeth
not
to
ripenes
:
and
the
same
happeneth
to
mens
minds
,
which
immoderate
felicitie
bursteth
,
so
as
they
are
not
only
iniurious
to
others
,
but
also
to
themselues
.
Vnto
this
we
may
adde
the
wise
Hagurs
authoritie
,
as
it
is
strongly
backed
with
his
powerfull
reasons
:
Giue
me
not
(
saith
he
)
pouerty
nor
riches
,
but
feed
me
with
food
conuenient
for
me
,
lest
I
be
full
and
Prou.
30.
8.
denie
thee
,
and
say
,
who
is
the
Lord
?
or
lest
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
The
meane
estate
is
therfore
most
to
be
desired
,
seeing
it
preserueth
vs
from
forgetfulnes
of
God
,
irreligion
,
and
prophanenesse
,
which
accompanieth
prosperitie
,
from
the
vse
of
vnlawfull
meanes
to
maintaine
our
state
,
and
from
impatiencie
,
murmuring
and
repining
against
God
,
to
which
we
are
tempted
in
pouertie
and
aduersitie
.
Thirdly
,
let
vs
consider
that
this
worldly
prosperitie
is
but
§.
Sect
.
3.
That
prosperitie
is
but
one
of
Gods
ordinarie
gifts
,
which
he
also
bestoweth
on
the
wicked
.
one
of
Gods
ordinarie
gifts
,
which
is
of
no
great
excellencie
and
worth
,
being
compared
with
his
rich
iewels
,
his
spirituall
graces
,
and
eternall
ioyes
;
as
it
may
hereby
plainely
appeare
,
in
that
he
scattereth
them
as
common
and
triuiall
trifles
,
amongst
his
enemies
,
as
well
as
his
friends
,
and
bestoweth
them
as
well
on
those
,
who
contemne
and
rebell
against
him
,
as
vpon
those
that
loue
and
serue
him
;
yea
most
commonly
he
giueth
to
his
children
these
earthly
blessings
with
a
strait
and
sparing
hand
,
and
affordeth
them
to
strangers
and
enemies
in
great
plentie
and
abundance
,
both
because
they
are
things
of
small
value
,
and
therefore
more
fit
to
be
the
wages
of
seruants
and
slaues
,
then
the
patrimonie
and
portion
of
children
:
and
also
because
through
our
corruption
,
they
are
(
as
I
haue
shewed
)
baits
to
catch
vs
,
and
snares
to
entangle
vs.
And
that
God
thus
dispenseth
of
these
earthly
things
,
it
may
appeare
plainly
by
euident
places
of
holy
Scripture
:
the
holy
man
Iob
saith
,
that
the
tabernacles
of
robbers
Iob
12.
6.
do
prosper
,
and
they
are
in
safetie
which
prouoke
God
,
whom
God
hath
enriched
with
his
hand
:
and
in
another
place
he
doth
at
large
describe
the
great
prosperitie
of
wicked
men
,
in
that
Iob
21.
7.
to
16.
they
attained
to
old
age
,
abundance
of
wealth
,
and
enioyed
peace
with
immunitie
from
afflictions
;
in
that
all
which
they
tooke
in
hand
succeeded
,
and
all
about
them
prospered
,
in
that
to
their
profits
were
ioyned
pleasures
,
and
both
continued
not
only
to
themselues
euen
to
their
death
,
but
also
to
their
children
and
posteritie
.
So
the
Psalmist
telleth
vs
that
the
wicked
boasteth
that
he
hath
his
owne
hearts
desire
,
and
Psal
.
10.
3.
5.
6.
that
his
waies
alwaies
prosper
,
and
standeth
so
firme
in
his
owne
conceit
,
that
he
can
neither
be
moued
,
nor
be
in
danger
.
Seeing
therefore
these
worldly
things
are
so
common
,
base
and
contemptible
,
let
not
vs
who
are
heires
of
all
Gods
promises
esteeme
them
worthie
our
loue
,
when
as
Gods
despised
slaues
,
and
trayterous
enemies
haue
them
in
such
great
abundance
:
but
let
vs
fixe
our
hearts
and
affections
vpon
that
heauenly
inheritance
which
is
prepared
for
vs
,
which
being
of
infinite
value
,
is
worthie
of
our
loue
,
as
being
that
rich
treasure
,
which
the
Lord
hath
peculiarly
reserued
as
a
patrimonie
for
his
owne
children
.
And
as
we
are
exhorted
,
Let
vs
1.
Cor
.
11.
Sic
vtaris
hoc
mundo
tanquam
non
vtens
,
vt
ex
bonis
eius
bona
f●ci●s
,
non
malus
sias
▪
&c.
August
.
epist
.
ad
Bonifacium
epist
.
70.
tom
.
2.
vse
this
world
,
as
not
ouer
vsing
,
or
abusing
it
,
that
with
his
goods
we
may
do
good
,
and
not
be
made
euill
,
because
in
their
owne
nature
they
are
good
;
neither
are
they
giuen
vnto
men
by
any
other
then
by
him
,
who
hath
all
power
in
heauenly
and
earthly
things
;
the
which
he
hath
giuen
to
good
men
,
lest
they
should
be
thought
euill
,
and
to
euill
men
,
lest
they
should
be
thought
excellent
,
and
gifts
of
greatest
value
;
and
are
taken
from
good
men
,
that
they
may
be
tried
,
and
from
euill
men
,
that
they
may
be
tormented
.
And
in
another
place
he
saith
,
that
it
seemed
good
to
the
diuine
August
.
de
ciuit
.
Dei
,
lib
.
1.
cap
.
8.
prouidence
,
to
prepare
for
the
time
to
come
good
things
for
the
iust
,
which
the
vniust
shall
not
enioy
;
and
euils
for
the
wicked
,
with
which
the
good
shall
not
be
tormented
:
but
●he
would
haue
these
temporall
things
,
good
and
euil
,
common
to
both
,
that
neither
the
good
things
should
bee
ouer
greedily
desired
,
which
the
wicked
also
enioy
,
nor
the
euill
things
should
be
dishonestly
and
vnlawfully
auoided
,
the
which
are
commonly
incident
to
the
good
.
Fourthly
,
let
vs
remember
that
very
rarely
the
same
man
is
§.
Sect
.
4.
Worldly
prosperitie
and
heauenly
happinesse
are
seldome
bestowed
on
the
same
men
.
richly
rewarded
,
both
in
earth
and
heauen
,
or
inioyeth
the
glorie
of
the
world
,
and
the
glorie
of
Gods
kingdome
,
the
treasures
of
earth
,
and
the
treasures
of
heauen
;
temporall
pleasures
,
and
eternall
ioyes
:
I
say
rarely
,
lest
any
should
despaire
;
and
but
rarely
,
and
not
often
,
lest
any
should
presume
,
and
thinke
that
he
may
securely
,
and
with
case
enioy
both
.
So
our
Sauiour
pronounceth
them
blessed
that
hunger
now
,
Luk
.
6.
vers
.
21.
to
26.
for
they
shall
be
satisfied
,
and
that
weepe
now
,
for
they
shall
laugh
,
and
that
are
persecuted
now
for
they
shall
richly
be
rewarded
in
heauen
:
But
contrariwise
he
denounceht
a
woe
against
those
that
be
rich
,
because
they
haue
receiued
their
consolation
;
and
to
those
that
are
full
,
for
they
shall
hunger
;
and
to
those
that
laugh
,
for
they
shall
waile
and
weepe
:
and
elsewhere
he
telleth
his
Disciples
,
that
they
shall
weepe
and
lament
,
and
the
world
shall
reioyce
,
Iohn
16.
20.
21.
22.
that
they
should
sorrow
but
their
sorrowes
should
be
turned
into
such
ioy
,
as
should
neuer
be
taken
from
them
.
And
the
Apostle
telleth
vs
,
that
it
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
such
wicked
worldlings
as
trouble
his
seruants
;
but
to
them
that
are
troubled
,
rest
with
the
Saints
,
when
2.
Thess
.
1.
6.
7.
the
Lord
Iesus
shall
shew
himselfe
from
heauen
with
his
mightie
Angels
.
And
who
can
doubt
but
that
the
Iudge
of
heauen
and
earth
wil
iudge
righteous
iudgement
?
With
this
agreeth
the
saying
of
a
Father
,
who
bringeth
in
a
worldling
,
demanding
,
whether
a
man
might
inioy
rest
heere
,
and
rest
in
heauen
;
and
maketh
this
answere
:
This
is
impossible
,
O
man
,
and
Chrysost
.
de
Lazaro
,
Conc
.
3.
Tom
.
2.
pag
.
1359.
in
the
number
of
those
things
which
thou
vainly
hopest
.
It
cannot
be
,
it
cannot
be
,
I
say
,
that
he
who
hath
liued
in
sloth
and
securitie
,
and
hath
continually
spent
,
euen
all
his
dayes
in
worldly
delights
,
and
hath
improuidently
and
negligently
passed
his
time
,
that
such
an
one
should
attaine
that
honor
and
glorie
which
is
reserued
in
heauen
.
To
this
purpose
it
is
that
the
Scripture
allotteth
to
euery
one
their
portion
,
both
the
wicked
and
the
godly
;
the
wicked
do
receiue
theirs
in
this
life
,
euen
the
pleasures
and
prosperitie
of
the
world
,
but
the
godly
theirs
in
the
life
to
come
,
when
hauing
finished
their
race
,
they
shall
receiue
the
crowne
of
glorie
.
So
the
Psalmist
saith
,
that
the
men
of
the
world
haue
their
portion
in
this
life
,
whose
bellies
Psal
.
17.
14.
15.
God
filleth
with
his
hid
treasures
:
their
children
haue
enough
,
and
leaue
the
rest
of
their
substance
for
their
children
.
But
I
(
saith
he
)
will
behold
thy
face
in
righteousnes
,
and
when
I
awake
,
I
shall
be
satisfied
with
thy
Image
.
And
our
Sauiour
describing
the
state
of
men
both
heere
and
in
the
life
to
come
,
in
the
persons
of
Diues
and
Lazarus
,
diuideth
to
either
his
owne
portion
;
to
Diues
,
and
with
him
to
all
pompous
worldlings
,
costly
apparell
,
delicious
fare
,
and
plentie
of
all
things
in
this
world
,
but
eternall
torments
in
the
world
to
come
:
to
Lazarus
,
and
with
him
,
to
almost
all
the
faithfull
,
pouertie
heere
,
and
a
great
measure
of
miserie
and
affliction
;
but
after
this
life
a
large
portion
of
eternall
ioy
and
blessednesse
in
Gods
kingdome
.
And
lest
I
might
seeme
to
force
the
parable
,
you
shall
see
that
our
Sauiour
Christ
himselfe
doth
purposely
thus
applie
it
,
where
he
bringeth
in
Abraham
speaking
thus
to
the
rich
man
;
Sonne
remember
that
thou
in
thy
life
time
receiuedst
Luke
16.
25.
thy
pleasure
(
or
as
the
words
in
the
originall
more
{αβγδ}
.
emphatically
signifie
,
thy
good
things
,
or
thy
portion
of
good
)
and
likewise
Lazarus
paines
,
(
or
his
portion
of
euils
)
now
therefore
(
saith
he
)
is
he
comforted
,
and
thou
art
tormented
.
Which
reason
of
Abrahams
being
syllogistically
framed
,
inferreth
to
worldlings
a
fearefull
conclusion
:
Those
who
in
their
life
time
liue
in
plentie
and
voluptuous
pleasures
,
shall
be
tormented
in
hell
fire
;
and
those
who
patiently
endure
miscries
and
afflictions
,
shall
be
in
ioy
and
blessednesse
:
but
thou
rich
man
liuest
in
all
plentie
and
voluptuous
pleasures
,
and
Gods
poore
seruants
patiently
endure
miseries
and
afflictions
;
and
therefore
thou
must
be
tormented
in
hell
,
whereas
they
shall
inherit
the
ioyes
of
heauen
.
And
in
truth
what
shew
of
hope
haue
these
secure
worldlings
,
that
they
should
be
preferred
before
the
deare
seruants
of
God
;
or
what
reason
haue
they
to
imagine
,
that
they
shall
haue
a
double
portion
in
Gods
gifts
,
both
in
this
life
,
and
in
the
life
to
come
,
when
his
owne
children
must
be
contented
with
a
single
,
though
a
most
excellent
part
,
and
may
seldome
be
suffered
to
enioy
both
heauenly
glorie
,
and
worldly
prosperitie
,
vnlesse
it
be
tempered
and
seasoned
vnto
them
with
manifold
crosses
and
afflictions
?
Yea
let
them
know
,
and
knowing
tremble
,
that
the
righteous
Iudge
of
heauen
and
earth
doth
administer
righteous
iudgement
;
and
because
there
is
none
so
bad
,
but
haue
in
them
some
good
naturall
parts
,
some
restraining
graces
,
and
haue
been
the
instruments
of
doing
some
thing
which
at
least
hath
had
the
●●pearance
of
good
;
therfore
God
being
infinit
in
bountie
,
will
not
let
any
thing
,
that
hath
but
a
shew
of
goodnesse
go
vnrewarded
,
but
giueth
to
worldlings
for
these
good
things
in
them
,
or
done
by
them
,
temporall
blessings
and
benefits
,
wherewith
being
rewarded
to
the
full
,
and
farre
aboue
their
deserts
,
they
can
expect
no
more
,
seeing
they
haue
no
part
in
Christs
merits
.
Againe
,
because
there
is
none
so
good
and
holy
,
but
they
are
blotted
and
stained
with
infirmities
and
imperfections
:
therefore
the
Lord
being
infinit
in
iustice
,
doth
not
only
punish
these
sins
in
his
owne
deare
Sonne
,
but
doth
also
chastise
and
correct
his
faithfull
seruants
themselues
,
that
they
may
be
examples
of
his
righteous
iudgements
,
and
teach
wicked
worldlings
what
they
are
to
expect
for
their
trayterous
rebellion
,
and
outragious
sinnes
,
when
as
Gods
faithfull
seruants
and
deare
children
,
are
so
sharpely
afflicted
for
their
slips
and
smaller
faults
,
which
haue
been
alreadie
fully
punished
in
their
Sauiour
.
Ierem
.
25.
29.
O
that
this
were
but
well
considered
,
and
then
would
worldlings
haue
little
cause
to
be
puffed
vp
with
pride
,
because
they
exceed
others
in
worldly
pompe
and
prosperitie
:
then
would
all
(
who
are
not
extreamely
secure
)
when
they
are
greatly
aduanced
in
their
worldly
estate
,
carefully
take
heed
that
their
spirituall
estate
be
not
as
much
impaired
,
and
feare
lest
this
temporal
prosperitie
be
al
the
portion
that
euer
they
shall
receiue
:
then
would
not
those
who
want
these
earthly
benefits
immoderatly
desire
them
,
and
so
vse
vnlawfull
meanes
to
attaine
vnto
them
,
but
would
rest
contented
with
their
small
pittance
and
shortallowance
,
hopefully
expecting
to
receiue
their
portion
in
the
life
to
come
:
then
would
not
those
that
haue
them
,
set
their
hearts
vpon
them
,
but
would
willingly
part
with
them
to
good
vses
,
that
in
exchange
they
might
haue
the
assurance
of
Gods
loue
,
and
their
owne
saluation
,
more
certainly
confirmed
vnto
them
.
And
hauing
this
base
and
brasen
money
of
worldly
abundance
come
to
their
hand
,
they
would
not
hoord
and
still
retaine
it
in
their
possession
,
but
part
with
it
vpon
the
next
good
occasion
,
lest
death
comming
the
value
thereof
should
be
cried
downe
,
and
so
become
to
be
of
no
worth
.
§.
Sect
.
5.
Prosperitie
abused
increaseth
their
condemnation
who
abuse
it
.
Lastly
,
let
vs
consider
that
worldly
prosperitie
immoderately
loued
,
or
otherwise
abused
,
not
only
depriueth
vs
of
our
portion
in
our
heauenly
inheritance
,
but
also
procureth
a
portion
for
such
as
thus
abuse
it
with
hypocrites
in
hell
,
where
there
is
weeping
,
wailing
and
gnashing
of
teeth
:
for
woe
vnto
them
that
now
laugh
,
for
they
shall
not
only
cease
their
Luke
6.
26.
Psalm
.
69.
22.
mirth
,
but
contrariwise
shall
waile
and
weepe
:
so
that
worldly
mens
plentie
is
their
snare
,
and
their
prosperitie
their
ruine
,
as
the
Psalmist
speaketh
.
Now
if
we
would
also
remember
how
proue
we
are
to
this
abuse
(
as
before
I
haue
shewed
)
there
would
be
little
reason
,
why
we
should
greatly
desire
this
worldly
prosperitie
,
if
wee
haue
it
not
,
or
not
feare
it
when
we
haue
it
,
and
much
lesse
that
we
should
take
more
paines
for
the
obtaining
of
it
,
then
the
rich
treasures
of
Gods
kingdome
;
or
set
our
hearts
vpon
it
with
more
feruent
loue
,
being
both
base
,
momentanie
and
dangerous
,
then
vpon
those
heauenly
&
eternall
ioyes
which
are
prepared
for
vs
in
the
world
to
come
.
And
thus
much
shal
suffice
for
those
arguments
which
may
generally
perswade
vs
to
comtemne
worldly
prosperitie
,
comming
in
comparison
with
spirituall
and
heauenly
things
,
and
to
flie
and
renounce
it
,
when
it
is
vsed
as
the
diuels
,
or
the
worlds
baite
to
allure
vs
vnto
sinne
:
vnto
which
many
more
might
be
added
;
but
that
I
reserue
them
,
and
the
more
full
and
effectuall
vrging
of
this
point
,
till
I
come
to
speake
of
the
contempt
of
the
chiefe
parts
of
this
prosperitie
,
namely
the
honors
,
riches
and
pleasures
of
the
world
.
CHAP.
VII
.
Of
morall
and
ciuill
vertues
,
which
are
in
worldlings
,
and
that
they
are
to
be
contemned
being
seuered
from
sanctifying
grace
.
ANd
thus
much
in
generall
concerning
the
tentations
§.
Sect
.
1.
That
ciuill
vertues
do
not
benefit
,
but
hurt
those
that
rest
in
them
.
of
prosperitie
,
and
of
the
meanes
whereby
we
may
resist
them
:
now
wee
will
descend
to
more
particulars
,
and
intreate
of
the
seuerall
kindes
of
these
tentations
.
To
which
purpose
wee
are
to
know
that
the
tentations
of
prosperitie
may
diuersly
be
distinguished
,
in
respect
of
the
matter
or
subiect
of
them
from
which
they
arise
;
for
they
are
either
inward
,
and
in
our selues
;
or
outward
in
some
externall
worldly
obiect
.
The
inward
either
arise
from
some
thing
in
our
soules
,
or
in
our
bodies
;
the
tentations
of
the
former
kinde
respect
,
either
vertues
,
or
some
other
gifts
and
ornaments
of
the
soule
.
By
vertues
I
vnderstand
not
those
which
are
truly
religious
graces
and
holy
duties
ioyned
with
the
knowledge
,
loue
,
and
feare
of
God
;
but
those
morall
,
ethicall
and
ciuill
vertues
,
which
are
in
a
man
vnregenerate
before
his
conuersion
,
which
may
well
be
reckoned
as
parts
of
worldly
prosperitie
,
seeing
there
is
no
earthly
comfort
,
nor
worldly
happinesse
without
them
.
The
which
in
this
discourse
I
purpose
not
to
take
strictly
,
but
to
comprehend
vnder
this
name
the
facu●tie
with
the
function
,
the
internall
habite
with
the
external
act
and
operation
;
all
which
in
themselues
are
good
,
as
being
the
gifts
of
God
,
either
which
wee
haue
naturally
and
ordinarily
bestowed
vpon
vs
in
our
creation
,
or
more
extraordinarily
wrought
in
vs
by
Gods
spirit
,
which
may
be
called
peculiar
gifts
,
if
we
respect
the
former
,
because
they
are
not
bestowed
vpon
all
that
are
vnregenerate
;
but
are
vsually
by
diuers
called
the
common
gifts
of
the
Spirit
,
being
opposed
to
sanctifying
and
sauing
graces
,
because
they
are
common
to
the
elect
with
the
reprobate
.
But
howsoeuer
they
are
good
,
as
Gods
gifts
,
and
in
their
owne
nature
,
yet
they
are
not
good
in
vs
,
because
they
are
imperfect
and
mingled
with
corruption
,
nor
good
to
vs
,
because
Satan
,
the
world
,
and
our
own
sinfull
flesh
abusing
them
,
do
raise
out
of
thē
a
most
dangerous
tentation
;
namely
,
that
because
they
excell
all
other
worldly
things
,
and
wee
excell
in
them
the
ordinarie
sort
of
men
,
therefore
wee
must
so
dote
on
them
,
and
ouerweene
their
worth
,
as
though
our
chiefe
happines
consisted
in
them
,
neglecting
in
the
meane
time
all
sanctifying
graces
as
needlesse
,
because
these
morall
and
ciuill
vertues
were
sufficient
for
our
saluation
.
And
thus
the
whole
sect
of
the
Stoicks
were
abused
&
deluded
in
ancient
times
,
and
herewith
the
Papists
in
our
owne
times
are
(
though
not
quite
blinded
,
yet
)
shrewdly
bleered
;
and
amongst
our selues
many
worldlings
,
and
vnregenerate
men
,
are
pitifully
mislead
,
euen
to
their
vtter
ruine
and
destruction
;
imagining
that
because
they
excell
the
of
scourings
of
the
world
,
desperate
Atheists
,
and
prophane
ruffians
,
in
morall
and
ciuill
vertue
,
and
be
louers
of
iustice
,
fidelitie
,
honestie
,
temperance
,
and
the
like
,
that
they
may
hereby
bee
approued
of
God
in
this
life
,
and
that
after
they
may
serue
as
a
ladder
,
whereby
they
may
ascend
into
heauen
.
In
the
meane
time
contenting
themselues
to
be
without
all
sanctifying
graces
,
as
the
true
knowledge
of
God
,
faith
,
repentance
and
the
like
.
But
that
all
such
may
cease
to
bee
proud
of
these
good
§.
Sect
2.
What
is
required
to
a
vertue
or
action
that
it
may
be
truly
good
and
acceptable
.
1.
that
the
person
be
regenerate
and
ingrafted
into
Christ
.
parts
,
to
set
their
hearts
vpon
them
,
to
ouerualue
them
aboue
Gods
sauing
graces
,
and
to
place
in
them
their
chiefe
happinesse
,
as
though
they
were
sufficient
for
their
saluation
;
and
contrariwise
,
that
they
may
learne
to
contemne
and
basely
to
esteeme
of
them
,
in
comparison
of
Christ
and
his
righteousnes
applied
by
faith
:
let
them
know
that
though
their
vertues
,
duties
,
and
actions
be
glorious
in
the
sight
of
men
,
yet
they
are
not
acceptable
vnto
God
,
nor
sufficient
for
the
sauing
of
their
soules
.
Yea
and
that
they
are
so
farre
from
that
high
degree
of
excellencie
which
they
dreame
of
,
that
they
deserue
not
the
name
of
good
.
For
that
a
vertue
,
dutie
,
or
action
may
be
truly
good
,
it
is
required
,
that
it
be
good
Bona
opera
non
ex
nominibus
,
sed
ex
aduerhijs
iudicand●
sunt
.
Hoc
est
,
quando
aliquis
bonum
opus
facit
,
&
non
benè
facit
,
tum
non
est
bonum
opus
.
Chemnit
.
loc
.
Com
.
par
.
3.
pag
.
44.
not
only
for
the
matter
and
substance
of
it
,
but
also
that
it
be
well
done
:
for
,
as
Austine
saith
,
a
man
may
doe
a
good
thing
,
and
not
doe
well
in
doing
it
,
because
he
faileth
in
his
end
and
manner
of
doing
.
Now
that
it
may
be
thus
well
done
there
are
diuers
conditions
required
.
And
these
either
respect
the
persons
indued
with
these
vertues
,
and
doing
these
duties
,
or
the
ground
and
foundation
whereon
they
are
built
,
and
the
fountaine
whence
they
flow
,
or
else
the
ends
which
are
chiefly
and
mainly
propounded
to
them
.
First
for
the
person
it
is
required
,
that
he
who
is
to
do
a
good
action
be
ingrafted
into
Christ
Iesus
,
and
be
a
true
and
liuely
member
of
his
bodie
;
for
vnlesse
we
be
in
him
,
we
cannot
bring
foorth
any
fruites
of
vertue
or
Christian
duties
;
as
himselfe
plainly
telleth
vs
:
Abide
(
saith
he
)
in
me
and
I
in
Ioh
.
15.
4.
5.
you
:
as
the
branch
cannot
beare
fruite
of
it selfe
,
except
it
abide
in
the
vine
,
no
more
can
ye
,
except
ye
abide
in
me
.
I
am
the
vine
,
ye
are
the
branches
:
he
that
abideth
in
me
and
I
in
him
,
the
same
bringeth
forth
much
fruit
;
for
without
me
ye
can
do
nothing
.
So
the
Apostle
saith
,
that
wee
are
Gods
workmanship
created
in
Eph.
2
10.
Christ
Iesus
vnto
good
workes
.
It
is
therefore
the
roote
Iesus
Christ
from
which
we
sucke
the
sap
of
vertue
and
goodnesse
whereby
we
liue
,
and
bring
forth
the
fruits
of
godlines
.
It
is
this
Sunne
of
righteousnes
,
from
which
we
borrow
all
our
light
of
grace
and
vertue
:
for
whatsoeuer
goodnesse
there
is
in
vs
,
it
is
either
his
inherent
righteousnes
and
holines
imputed
and
belonging
vnto
vs
,
as
being
members
of
his
bodie
;
or
else
wrought
in
vs
by
his
Spirit
of
sanctification
dwelling
in
vs
,
which
also
we
haue
by
vertue
of
that
vnion
which
is
betweene
vs
and
him
.
To
this
purpose
Bernard
speaketh
fitly
:
What
(
saith
he
)
haue
you
to
do
with
vertues
,
which
are
ignorant
Quid
vobis
cum
virtutibus
qui
dei
virtutem
Christ●m
ignoratis
?
&c.
Bernard
.
sup
.
Cantica
,
serm
.
22.
of
Christ
the
vertue
of
God
?
Where
,
I
pray
you
,
is
true
wisedome
,
but
in
the
doctrine
of
Christ
?
where
is
true
righteousnes
,
but
in
the
mercie
of
Christ
?
where
is
true
temperance
,
but
in
the
life
of
Christ
?
where
is
true
fortitude
,
but
in
the
passion
of
Christ
?
Therfore
those
alone
are
to
be
accounted
wise
who
are
instructed
in
his
doctrine
;
those
alone
iust
,
which
through
his
mercie
haue
obtained
the
pardon
of
their
sinnes
;
those
alone
temperate
,
who
studie
to
imitate
his
life
;
and
those
only
indued
with
true
fortitude
,
who
in
aduersitie
doe
couragiously
embrace
his
lessons
of
patience
.
So
that
a
man
laboureth
in
vaine
to
attaine
vnto
vertues
,
if
he
thinke
they
may
be
hoped
for
elsewhere
,
then
from
the
Lord
of
vertue
,
&c.
Againe
,
the
person
being
in
Christ
,
must
through
faith
in
him
bee
reconciled
vnto
God
;
for
the
person
must
bee
accepted
before
the
vertue
or
dutie
can
be
acceptable
;
it
being
otherwise
impossible
that
the
actions
of
an
enemie
should
be
well
esteemed
by
him
to
whom
hee
is
an
enemie
,
especially
when
many
iust
exceptions
may
be
taken
against
them
.
Now
we
are
all
naturally
before
wee
are
ingrafted
into
Christ
by
faith
the
children
of
wrath
,
and
Eph.
2.
3.
Rom
.
5.
10.
Col.
1.
21.
enemies
vnto
God
,
as
the
Apostle
speaketh
,
and
therefore
nothing
in
vs
can
be
pleasing
to
God
whilest
we
remaine
in
the
state
of
vnbeliefe
.
Finally
,
before
wee
can
bring
foorth
any
good
fruites
of
vertue
,
and
holy
duties
,
it
is
necessarie
that
we
be
first
regenerate
and
sanctified
with
his
spirit
,
and
our
hearts
must
be
purified
by
faith
,
before
they
can
worke
Act.
15.
9.
Gal
.
5.
6.
21.
22.
by
loue
;
for
seeing
all
vertues
and
graces
are
the
fruites
of
Gods
sanctifying
spirit
,
therefore
all
those
who
are
not
indued
with
this
spirit
,
are
destitute
also
of
all
true
grace
and
vertue
.
So
our
Sauiour
telleth
vs
that
we
must
first
be
good
trees
of
Gods
owne
planting
,
before
wee
can
bring
foorth
any
good
fruites
.
A
good
tree
(
saith
he
)
cannot
bring
foorth
Matth
.
7.
18.
euill
fruite
,
neither
a
corrupt
tree
bring
foorth
good
fruite
.
And
in
another
place
:
Either
make
(
saith
he
)
the
tree
good
,
and
his
fruite
good
,
or
else
make
the
tree
euill
,
and
his
fruit
euill
;
for
the
tree
is
knowne
by
his
fruite
.
To
the
same
purpose
the
Matth
.
12.
33.
Apostle
saith
,
that
to
the
pure
all
things
are
pure
,
but
to
them
Tit
.
1.
15.
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
mindes
and
consciences
are
defiled
.
Neither
in
truth
is
it
possible
that
wee
should
doe
any
thing
truly
good
,
and
acceptable
vnto
God
,
before
we
are
regenerate
and
borne
againe
of
water
and
of
the
spirit
,
seeing
we
are
so
corrupted
and
disabled
through
originall
sinne
,
that
all
our
Gen.
8.
21.
imaginations
are
only
euill
,
and
that
continually
,
that
we
cannot
so
much
as
1.
Cor
.
4.
7.
thinke
a
good
thought
,
nor
Phil
.
2.
12.
will
that
which
is
good
,
but
as
we
are
inabled
thereunto
by
Gods
spirit
.
For
we
are
not
onely
sicke
,
but
(
as
the
Apostle
saith
)
Eph.
2.
1.
starke
dead
in
our
sinnes
,
vntill
by
his
quickning
grace
wee
are
reuiued
;
and
therefore
as
vnable
naturally
to
doe
any
spirituall
and
holie
dutie
,
as
the
dead
man
is
to
doe
the
workes
of
the
liuing
.
Seeing
then
these
ciuill
worldlings
wanting
faith
,
and
the
spirit
of
God
,
are
not
in
Christ
,
and
consequently
are
not
reconciled
to
God
,
nor
regenerate
by
his
spirit
;
therefore
in
vaine
doe
they
flatter
themselues
with
an
opinion
of
their
morall
vertues
,
and
ciuill
honestie
,
in
vaine
doe
they
dote
vpon
,
and
proudly
boast
of
,
their
naturall
good
parts
:
in
vaine
doe
they
rest
vpon
these
meanes
for
their
saluation
,
seeing
their
vertues
are
but
false
and
counterfeite
,
and
their
workes
hauing
no
true
goodnesse
in
them
,
are
not
accepted
in
the
sight
of
God
.
The
second
condition
,
is
,
that
these
vertues
and
duties
§.
Sect
.
3.
Our
vertues
must
arise
from
the
true
worship
of
the
true
God
.
haue
a
good
foundation
and
fountaine
,
from
which
they
arise
and
spring
:
as
first
generally
,
that
they
arise
from
the
true
worship
of
the
only
true
God
▪
performed
in
vprightnesse
of
hart
,
with
a
good
conscience
,
without
which
euen
those
actions
of
Gods
seruice
which
himselfe
hath
commanded
,
are
odious
&
lothsome
vnto
him
:
so
when
the
Israelites
offered
outward
duties
and
failed
in
these
,
the
Lord
saith
vnto
them
by
his
Prophet
,
Who
required
this
at
your
hands
to
treade
in
my
Esay
1.
12.
13.
14.
courts
?
bring
me
no
moe
oblations
in
vaine
;
incense
is
an
abomination
vnto
me
:
I
cannot
suffer
your
new
moones
,
nor
Sabbaths
,
nor
solemne
daies
▪
(
it
is
iniquitie
)
nor
solemne
assemblies
:
my
soule
hateth
your
new
moones
,
and
your
appointed
feasts
,
they
are
a
hurthen
vnto
me
,
I
am
wearie
to
beare
them
.
And
in
another
place
he
saith
,
that
he
that
killed
a
bullocke
was
as
he
that
slew
a
Esay
66.
3.
man
,
he
that
sacrificed
a
sheepe
,
as
if
he
cut
off
a
dogs
necke
;
hee
that
offered
a●
obl●tion
▪
as
if
he
offered
swines
blood
,
he
that
reme●bred
incense
as
if
he
bl●ssed
an
idoll
,
&c.
Not
because
these
things
were
not
good
in
themselues
,
for
God
had
enioyned
thē
,
but
because
they
were
not
ioyned
with
Gods
true
worship
,
but
done
with
wicked
and
hypocriticall
hearts
,
and
in
a
customable
and
formall
manner
,
without
any
loue
,
faith
or
feare
of
God
.
To
this
purpose
Ambrose
saith
,
that
without
the
Sine
cultu
veri
D●i
etiam
quod
virtus
videtur
esse
pec●atum
e●●
;
nec
placere
vllus
Deo
sine
Deo
potest
,
&c.
Ambros
.
de
vocat
.
Gent
.
lib
.
1.
cap
.
3.
worship
of
the
true
God
▪
that
is
finne
which
seemeth
to
be
vertue
;
neither
can
any
man
please
God
,
without
God
:
and
he
that
pleaseth
not
God
,
whom
pleaseth
he
but
himselfe
and
the
diuell
?
So
that
there
is
no
true
vertue
out
of
the
Church
,
where
the
only
true
God
is
worshipped
after
a
true
manner
.
More
especially
there
is
required
that
these
vertues
and
good
duties
,
doe
proceed
from
some
chiefe
fundamentall
vertues
;
as
first
from
true
godlinesse
,
for
pietie
and
honestie
must
be
ioined
together
,
and
where
the
one
is
wanting
,
there
§.
Sect
.
4.
Our
vertues
must
be
grounded
on
true
godlinesse
.
Pietas
est
fun
damentum
omnis
virtutis
.
Ambros
.
de
offic
.
li
.
1.
cap
.
27.
the
other
is
hypocriticall
▪
●nd
counterfeit
:
neither
is
it
possible
that
there
should
be
any
sound
iustice
,
honestie
or
loue
shewed
towards
men
,
vnlesse
i●
proceed
from
religious
dutie
first
performed
vnto
God
▪
Hereof
it
is
that
pietie
is
called
the
foundation
of
vertue
,
because
whatsoeuer
vertue
is
not
built
vpon
it
,
like
a
house
without
a
foundation
,
it
is
subiect
to
ruine
,
when
those
weake
props
of
worldly
respect
▪
are
pulled
away
.
As
for
example
,
he
that
is
vertuous
because
he
is
vnder
gouernment
,
will
cease
to
be
vertuous
when
he
is
set
at
libertie
,
he
that
imbraceth
vertue
that
thereby
he
may
P●●tio
parata
vincit●r
pretio
fides
.
Senec
.
in
Agamem
.
l.
288.
be
had
in
honor
,
is
readie
to
abandon
it
and
become
vitious
,
when
it
will
stand
with
his
credit
:
he
that
is
faithfull
for
hire
,
will
for
hire
become
treacherous
:
but
he
that
intertaineth
vertue
in
pietie
and
dutie
towards
God
,
will
constantly
perseuere
in
it
,
when
all
worldly
respects
discourage
him
,
because
the
foundation
is
immoueable
,
and
cannot
be
ouerthrowne
.
And
hereof
it
is
that
the
least
graines
of
vertue
ioyned
▪
with
godlines
,
are
iustly
preferred
before
the
greatest
measure
,
and
highest
degree
which
is
s●uered
from
it
;
because
it
is
both
constant
and
vnchangeable
,
and
also
is
continually
in
growth
,
whereas
the
other
is
subiect
to
decline
and
vanish
,
when
the
fuell
thereof
faileth
.
To
which
purpose
one
saith
,
that
although
that
vertue
be
neuer
so
much
praised
.
Which
August
.
de
ciun
.
●●e●
.
lib
.
5.
cap
.
19.
being
seuered
from
true
godlinesse
,
doth
tend
to
the
aduancement
of
men
vnto
the
glorie
of
the
world
;
yet
it
is
not
to
be
compared
to
the
smallest
beginnings
of
vertue
in
the
Saints
,
all
whose
hope
is
firmely
seated
in
the
grace
and
mercie
of
the
true
God
.
Secondly
,
they
must
arise
from
true
charitie
and
vnfained
§.
Sect
.
5.
O●r
vertues
m●st
ar●●●
from
tr●●
charitie
.
Lib
.
de
spi●itu
&
litera
.
1.
Tim
.
1.
5.
loue
of
God
,
and
our
neighbours
for
Gods
sake
:
neither
is
there
any
good
fruit
which
springeth
not
from
the
roote
of
charitie
,
as
Augustine
speaketh
.
And
this
the
Apostle
maketh
the
ground-worke
of
all
obedience
,
where
he
saith
,
that
the
end
of
the
Commandement
is
loue
out
of
a
pure
heart
,
and
a
good
conscience
,
and
saith
vnfained
.
In
the
same
respect
he
saith
,
that
loue
is
the
fulfilling
of
the
law
,
because
it
is
the
fountaine
of
Rom
.
13.
8.
all
dutie
towards
God
and
man
;
which
who
so
hath
springing
in
him
:
from
him
issue
and
flow
the
streames
of
all
obedience
;
but
if
the
fountaine
faile
,
then
the
streames
are
quickly
dried
vp
:
neither
is
there
any
other
vertue
or
dutie
acceptable
to
God
,
or
of
any
worth
and
excellencie
,
vnlesse
it
be
ioyned
with
this
charitie
,
as
the
Apostle
doth
shew
at
large
.
With
this
agreeth
the
saying
of
Bernard
,
Charitie
(
saith
he
)
1.
Cor
.
13.
Berna●d
.
de
modo
benè
viuendi
.
serm
.
6
▪
is
the
root
of
all
vertues
,
without
which
,
whatsoeuer
we
do
it
doth
not
profit
vs
,
&c.
And
a
little
after
;
there
carnall
concupiscence
raigneth
,
where
there
is
no
place
to
diuine
charitie
,
&c.
And
againe
,
so
great
is
the
vertue
of
charitie
,
that
where
it
is
wanting
,
all
other
vertues
are
had
in
vaine
.
Thirdly
,
all
our
vertues
and
duties
must
be
grounded
on
§.
Sect
.
6.
Our
vertues
must
be
grounded
on
true
knowledge
.
the
true
knowledge
of
God
,
and
his
will
reuealed
in
his
word
;
for
we
must
not
take
vertues
vpon
the
worlds
commendation
,
nor
performe
duties
which
haue
no
other
ground
then
our
owne
wils
,
inuentions
,
and
good
meanings
,
for
so
may
we
intertaine
vice
for
vertue
,
and
offer
to
God
for
duty
,
that
which
he
hath
expresly
condemned
as
wicked
,
idolatrous
and
superstitious
;
but
wee
must
search
into
his
word
and
reuealed
will
,
declining
therefrom
,
neither
on
the
right
hand
nor
on
the
left
:
for
as
one
saith
,
Perfect
vertue
is
not
Perfecta
virtus
non
est
sine
cognitione
v●ritatis
,
nec
veritas
sine
amore
virtutis
.
without
the
knowledge
of
the
truth
,
nor
the
truth
without
the
loue
of
vertue
.
Blind
deuotion
therefore
will
not
profit
vs
,
neither
will
it
auaile
vs
,
that
we
run
on
headlong
in
an
ignorant
zeale
:
for
as
Austine
saith
,
he
that
runneth
most
swiftly
,
being
out
of
the
way
,
is
so
much
the
more
miserable
,
because
Bernard
.
ser
.
2.
sup
.
Salue
regina
.
August
.
praefat
.
in
Psalm
.
the
faster
he
runneth
,
the
further
he
is
from
his
iorneyes
end
:
and
therefore
it
is
better
to
halt
in
the
way
of
truth
,
then
to
runne
apace
in
the
way
of
error
:
yea
it
is
possible
that
in
the
feruencie
of
our
deuotion
,
being
ignorant
of
the
truth
,
we
may
be
persecuters
of
it
,
and
those
who
professe
;
as
we
may
see
in
the
example
of
Paul
,
who
in
his
blind
zeale
persecuted
the
members
of
Christ
,
&
afterwards
was
himself
persecuted
out
of
the
ignorant
deuotion
of
certaine
honorable
women
.
So
Acts
13.
50.
that
if
we
haue
not
the
light
of
the
knowledge
of
God
and
his
truth
to
guide
vs
,
in
our
good
meanings
and
best
deuotions
,
we
may
be
no
better
then
cruell
persecuters
,
and
consequently
subiect
to
Gods
wrath
,
to
which
all
the
ignorant
are
liable
;
for
so
the
Apostle
saith
,
that
Christ
Iesus
shall
shew
Acts
26.
11.
2.
Thess
.
1.
8.
himselfe
from
heauen
with
his
mightie
Angels
,
in
flaming
fire
,
rendring
vengeance
vnto
them
that
do
not
know
God
,
and
which
obey
not
to
the
Gospell
of
our
Lord
Iesus
Christ
.
Fourthly
,
all
our
vertues
and
good
duties
must
be
ioyned
§.
Sect
.
7.
Our
vertues
must
be
ioyned
with
true
saith
.
2.
Pet
.
1.
5.
Hebr
.
11.
6.
Rom
.
6.
23.
Si
fi●es
prima
in
corde
nostro
non
gignitur
,
reliquae
virtutes
bonae
esse
non
possunt
,
etiamsi
bonae
videant●r
&c.
Gregor
.
moral
.
lib
.
2.
cap
.
24.
1.
Tim
.
1.
5.
with
faith
,
as
the
Apostle
requireth
,
for
without
faith
it
is
impossible
to
please
God
,
because
whatsoeuer
is
not
done
of
faith
is
sinne
.
To
this
purpose
one
saith
,
that
if
faith
be
not
first
begot
in
our
hearts
,
other
vertues
cannot
be
good
,
although
they
seeme
good
,
&c.
because
it
is
written
,
that
without
faith
it
is
impossible
to
please
God
.
Where
we
are
not
to
vnderstand
an
historicall
faith
,
whereby
we
know
and
beleeue
,
that
that
vertue
which
we
embrace
,
or
that
dutie
which
wee
performe
,
is
warranted
and
commanded
in
the
word
of
God
,
but
a
true
liuely
and
iustifying
faith
,
whereby
we
lay
hold
vpon
Christ
and
all
his
benefits
for
our
iustification
.
For
without
this
neither
our
persons
,
nor
workes
are
accepted
of
God
:
not
our
persons
,
because
we
are
enemies
,
vntill
by
Christ
we
be
reconciled
;
not
our
vertues
,
duties
and
workes
,
because
they
are
imperfect
and
stained
with
our
corruptions
,
and
therfore
they
cannot
indure
the
sight
of
Gods
iustice
,
till
their
imperfection
bee
couered
with
Christs
perfect
righteousnes
,
and
their
pollution
cleansed
and
washed
away
with
his
most
precious
blood
.
So
that
whosoeuer
are
not
endued
with
this
faith
haue
no
true
vertues
,
but
counterfeit
shadowes
,
their
best
actions
are
but
glorious
sinnes
;
which
howsoeuer
they
are
magnified
among
men
,
yet
are
they
odious
and
abominable
in
the
sight
of
God
.
And
to
conclude
,
when
they
are
most
iustified
in
the
world
,
they
are
in
the
state
of
death
and
condemnation
;
for
the
Apostle
saith
,
that
all
,
without
exception
,
shall
be
damned
which
beleeue
not
the
truth
;
which
doome
2.
Thess
.
2.
12.
is
so
certaine
,
that
our
Sauiour
Christ
saith
,
that
he
who
beleeueth
Iohn
3.
18.
not
is
condemned
alreadie
;
because
he
beleeueth
not
in
the
name
of
the
only
Sonne
of
God
.
Fifthly
,
all
our
vertues
must
be
imbraced
,
and
all
duties
§.
Sect
.
8.
All
our
vertues
must
be
imbraced
,
and
good
workes
done
in
obedience
towards
God
.
must
be
performed
in
obedience
to
God
,
and
because
he
hath
commanded
and
commended
them
vnto
vs
in
his
word
:
for
if
they
arise
from
selfe-loue
,
or
loue
of
the
world
,
either
for
feare
of
punishment
,
or
because
we
would
haue
the
praise
of
men
,
or
otherwise
aduance
our
worldly
ends
,
they
cannot
be
pleasing
vnto
God
,
because
we
do
not
respect
his
will
,
but
§.
Sect
.
9.
With
all
our
other
vertues
we
must
ioyne
humilitie
.
our
owne
,
nor
serue
him
,
but
our
owne
turnes
.
Sixthly
,
with
our
other
vertues
we
must
ioyne
humilitie
,
which
is
that
precious
ornament
that
beautifieth
all
other
vertues
and
good
parts
in
the
sight
of
God
and
men
:
without
Sine
causa
laboratqui
virtutes
sine
humilita●e
congregat
.
Bernard
.
de
ordine
vitae
.
lib
.
8.
which
humilitie
(
as
one
saith
)
he
laboureth
in
vaine
which
gathereth
other
vertues
:
for
in
another
place
he
saith
,
Hee
that
gathereth
other
vertues
without
humilitie
,
doth
as
it
were
carrie
dust
into
the
wind
.
True
humilitie
therefore
doth
open
the
eyes
,
whilest
it
doth
keepe
downe
and
extenuate
other
vertues
,
which
Bernard
.
de
duob
.
discip
.
eunt
.
in
Em
maum
,
Homil
.
might
be
blinded
with
the
winde
of
pride
,
and
by
it
a
man
commeth
to
know
that
himselfe
is
nothing
of
himself
.
And
looke
how
much
a
man
decreaseth
by
despising
of
himself
,
and
so
much
he
profiteth
in
the
knowledge
of
God
.
And
again
,
Humilitie
is
so
necessary
to
Bernard
.
ep
.
42
other
vertues
,
that
without
it
they
haue
not
so
much
as
the
shew
of
vertues
,
&c.
for
God
giueth
his
grace
only
to
the
humble
,
and
vpon
the
humble
alone
the
spirit
of
the
Lord
resteth
.
And
elsewhere
he
saith
,
that
the
building
of
vertue
is
erected
vpon
humilitie
,
Bernar
.
Serm
.
ser
.
61.
as
vpon
his
proper
foundation
.
With
him
agreeth
Chrysostome
,
affirming
,
that
that
is
not
vertue
which
hath
not
humilitie
Chrysost
.
in
Gen.
14.
Hom.
35.
ioyned
with
it
.
In
all
our
vertues
therefore
and
good
parts
let
vs
carefully
keepe
humilitie
,
and
slee
pride
,
which
is
the
canker
of
vertue
,
and
the
poyson
,
which
being
mixed
with
these
pleasant
and
wholesom
potions
,
doth
make
them
to
become
deadly
.
To
which
purpose
one
saith
,
that
because
seldome
any
is
so
impudent
as
to
boast
of
his
vices
,
and
if
he
doe
,
Ambros
.
lib
.
epist
.
10.
ep
.
84.
he
is
easily
despised
,
that
glorieth
in
his
shame
;
therefore
the
euill
of
pride
is
most
carefully
to
be
aucided
of
the
vertuous
,
because
none
is
more
easilie
betraied
,
then
those
who
haue
deserued
praise
and
commendation
,
&c.
for
Satan
by
vaine
glorie
crept
into
the
hearts
not
of
the
sluggish
and
slothfull
,
but
of
the
industrious
and
diligent
,
that
hee
might
cast
downe
by
pride
,
those
whom
he
could
not
moue
by
perswasion
.
For
how
much
more
famous
they
were
for
their
deserts
,
so
much
the
fitter
hee
found
them
to
be
intangled
with
his
snares
.
And
these
are
those
fundamentall
vertues
vpon
which
§.
Sect
.
10.
All
our
vertues
and
works
must
haue
G●ds
g●●rie
propounded
to
them
as
their
chiefe
end
.
Matth
.
5.
16.
all
other
must
bee
built
.
Now
the
last
condition
is
,
that
all
our
vertues
,
duties
,
and
good
parts
,
must
haue
as
their
chiefe
and
maine
end
the
glorie
of
God
propounded
vnto
them
:
for
as
our
Sauiour
saith
,
therefore
our
light
must
shine
before
men
,
that
they
seeing
our
good
workes
,
may
glorifie
our
father
which
is
in
heauen
.
And
the
Prophet
Esay
saith
,
that
therefore
the
Lord
hath
made
vs
trees
of
righteousnesse
of
his
owne
Esa
.
61.
3.
planting
,
that
himselfe
might
be
glorified
,
by
our
fruites
of
obedience
.
Whereof
it
is
that
the
Apostle
chargeth
vs
to
propound
this
as
the
maine
end
to
all
our
actions
,
and
whether
we
eate
or
drinke
,
or
whatsoeuer
we
doe
,
to
doe
all
to
the
glorie
of
God
.
Which
end
if
we
aime
not
at
,
our
vertues
are
of
no
value
:
for
(
as
Austine
saith
)
our
vertues
are
discerned
from
vices
,
not
by
their
offices
and
functions
,
but
by
their
scope
and
leuel
,
Non
actibus
sed
fi●ibus
pensantur
officiae
,
&c
,
August
.
contra
Iulian
.
Pelag
.
lib
.
4.
tom
.
9.
col
.
1032.
and
are
esteemed
not
by
their
actions
,
but
by
their
ends
.
For
if
a
man
doth
any
thing
,
wherein
he
seemeth
not
to
sinne
,
if
he
doth
it
not
for
that
end
which
he
ought
,
he
is
conuinced
of
sinne
;
for
true
vertues
,
in
men
serue
God
,
from
whom
they
haue
receiued
them
.
And
whatsoeuer
good
is
done
of
man
,
and
is
not
done
for
that
for
which
true
wisedome
teacheth
vs
it
ought
to
be
done
,
although
in
the
dutie
it selfe
it
may
seeme
good
,
yet
the
end
being
not
right
,
it
is
a
sinne
.
And
therefore
some
good
things
may
be
done
,
and
they
not
doe
well
of
whom
they
are
done
,
&c.
For
it
is
vniust
and
sacrilegious
to
make
vice
the
end
of
vertue
,
and
to
enforce
it
basely
to
serue
our
voluptuous
,
couetous
,
&
ambitious
lusts
.
And
elsewhere
he
saith
,
that
vertue
ought
not
to
waite
vpon
August
.
de
Ciuit
.
Dei
.
lib
.
5.
cap
.
12.
glorie
,
honour
,
and
soueraigntie
,
which
good
men
did
desire
,
and
indeuoured
to
compasse
by
good
meanes
,
but
they
ought
to
waite
vpon
vertue
:
for
that
is
not
true
vertue
,
which
doth
not
tend
to
that
end
,
which
is
the
chiefe
good
of
man
,
before
which
nothing
is
to
be
preferred
.
The
which
end
if
wee
leaue
,
and
aime
at
our
owne
glorie
and
praise
,
though
our
vertues
and
actions
in
themselues
be
neuer
so
excellent
,
yet
they
are
but
hypocriticall
,
and
shall
(
as
our
Sauiour
saith
)
haue
no
other
reward
from
God
but
the
reward
of
hypocrites
,
the
glorie
of
the
Matth
.
6.
1.
2.
world
and
praise
of
men
.
And
these
are
the
conditions
which
giue
vnto
all
vertue
§.
Sect
.
11.
That
worldlings
in
their
ciuill
vertues
and
workes
obserue
none
of
the
former
conditions
.
and
duties
the
title
of
goodnesse
:
Now
if
we
take
a
view
of
those
meere
morall
vertues
and
ciuill
duties
which
haue
heretofore
been
in
Heathen
men
,
and
are
at
this
day
in
our
ciuill
honest
worldlings
;
wee
shall
finde
none
of
these
conditions
obserued
;
for
in
them
they
were
ioyned
with
the
worship
of
Idols
and
false
gods
,
and
in
these
with
the
false
worship
of
the
true
God
,
whereby
they
draw
neere
vnto
God
with
their
lips
,
when
as
their
hearts
are
farre
from
him
,
and
contenting
themselues
with
an
outward
seruice
for
fashion
and
customes
sake
,
and
resting
in
the
deed
done
,
they
neuer
worship
God
aright
,
in
spirit
and
in
truth
.
To
say
nothing
of
those
who
cast
God
out
of
their
hearts
,
and
set
vp
the
idoll
of
the
world
,
honours
,
pleasures
and
riches
,
which
they
serue
in
the
place
of
God
.
So
also
their
morall
vertues
and
ciuill
honestie
,
are
not
ioyned
with
pietie
,
and
the
true
feare
of
God
;
for
howsoeuer
these
worldlings
seeme
to
make
some
conscience
of
their
dealings
with
men
,
and
to
carrie
themselues
iustly
in
the
world
,
keeping
their
fidelitie
in
their
words
and
promises
,
yet
they
haue
no
care
of
performing
their
dutie
towards
God
,
but
contemne
his
seruice
,
neglect
the
vertues
of
the
first
table
,
which
respect
God
,
make
no
account
of
blasphemie
and
cursed
swearing
,
nor
of
neglecting
and
prophaning
his
holy
Sabbaths
.
Neither
do
Gal
.
5.
22.
they
embrace
these
vertues
,
nor
performe
these
duties
in
loue
towards
God
,
(
for
true
charitie
is
a
fruite
of
the
spirit
,
and
they
are
fleshly
and
carnall
)
but
for
selfe
loue
,
that
they
may
the
better
atchieue
their
worldly
desires
.
Neither
are
they
ioyned
with
the
true
knowledge
of
God
and
his
will
,
seeing
they
remaine
vtterly
ignorant
,
euen
of
the
very
principles
of
religion
,
hauing
only
the
small
glimse
of
the
light
of
nature
to
guide
them
,
and
their
owne
good
meaning
and
blind
deuotion
to
prick
them
forward
.
And
therefore
wanting
sauing
knowledge
,
of
necessitie
they
be
also
destitute
of
a
liuely
and
iustifying
faith
;
for
before
we
can
come
vnto
God
by
faith
,
we
must
first
know
that
God
is
,
and
consequently
their
vertues
and
duties
wanting
faith
,
to
apply
vnto
them
Christs
righteousnes
to
couer
them
,
and
his
blood
to
purge
them
,
do
lie
open
to
the
eie
of
Gods
iustice
,
in
their
naturall
filthinesse
and
pollution
.
Neither
can
they
obserue
the
Apostles
conditions
of
doing
these
duties
with
a
pure
heart
and
a
good
conscience
;
for
it
is
faith
that
purifieth
the
Act.
15.
9.
heart
,
and
it
is
the
blood
of
Christ
,
applied
by
faith
,
that
purgeth
our
consciences
from
dead
workes
,
and
enableth
to
serue
the
Heb
.
9.
14.
liuing
God
.
So
also
they
doe
not
embrace
these
vertues
,
and
doe
these
duties
,
in
obedience
to
God
,
because
he
hath
commanded
them
,
but
either
for
feare
of
men
,
or
to
gaine
credit
,
or
auoide
shame
,
or
else
the
better
to
attaine
vnto
their
worldly
ends
.
They
are
not
ioyned
with
humilitie
;
for
as
pride
first
is
the
Vsher
that
bringeth
them
in
,
and
giueth
them
intertainment
;
so
being
intertained
they
increase
their
pride
,
making
them
to
haue
an
high
conceit
of
their
Luke
18.
11.
owne
worth
,
and
in
comparison
of
themselues
,
to
contemne
all
others
,
as
wee
may
see
in
the
example
of
the
proud
Pharisie
.
Finally
,
these
ciuill
worldlings
doe
not
propound
to
themselues
Gods
glorie
,
as
the
end
of
all
their
vertues
and
duties
,
but
their
owne
profit
and
vaine
glorie
;
as
appeareth
in
the
practise
of
the
Romanes
,
who
placed
the
temple
of
vertue
,
and
temple
of
honour
together
,
because
they
propounded
to
themselues
honour
for
the
end
of
their
vertue
,
August
.
de
Ciuit
.
Dei
,
lib
.
5.
cap
.
12.
as
Austine
obserued
;
and
may
also
euidently
appeare
in
the
course
of
ciuill
worldlings
,
amongst
our selues
,
which
embrace
ciuill
and
morall
vertues
for
their
credit
,
and
because
they
would
be
well
esteemed
amongst
their
neighbours
;
or
for
their
profit
,
hauing
hereby
better
opportunity
to
increase
their
estates
,
in
their
trades
and
intercourse
of
dealings
;
which
worldly
ends
failing
,
their
honestie
,
fidelitie
,
friendlinesse
,
and
all
other
their
morall
vertues
doe
faile
also
.
Seeing
therefore
there
is
no
worth
or
excellencie
in
these
§.
Sect
.
12.
That
we
are
to
contemne
ciuill
vertues
,
and
to
hunger
after
Christs
righteousnes
.
morall
ciuill
vertues
,
and
duties
of
worldlings
,
and
seeing
they
doe
not
tend
to
the
aduancement
of
Gods
glorie
,
nor
further
the
saluation
of
our
owne
soules
;
yea
seeing
they
are
no
better
in
Gods
esteeme
,
but
filthie
sinnes
which
are
guilded
ouer
with
a
glosse
of
vertue
,
&
are
so
far
from
setting
vs
forward
in
the
true
way
to
heauen
,
that
they
are
the
matter
and
ground
of
a
dangerous
and
pernicious
tentation
of
Satan
and
the
world
,
whereby
they
destroy
the
soules
of
innumerable
multitudes
,
by
perswading
them
to
rest
in
this
morall
vertue
,
and
ciuill
honestie
,
as
sufficient
for
their
saluation
;
and
so
to
sleepe
securely
in
their
sinnes
,
vtterly
neglecting
true
repentance
,
and
sound
conuersion
vnto
God
,
and
al
the
meanes
of
obtaining
a
liuely
faith
in
Iesus
Christ
,
whereby
they
might
be
iustified
before
God
,
sanctified
,
and
saued
:
therefore
seeing
it
is
not
only
base
in
value
,
but
also
pernicious
in
his
effects
;
let
no
worldling
hereafter
set
his
heart
on
it
,
and
be
puffed
vp
in
pride
because
herein
hee
excelleth
others
;
but
as
the
Apostle
Paul
contemned
his
legall
righteousnes
,
though
hee
had
obtained
to
such
perfection
therein
,
that
he
was
vnrebukeable
,
counting
it
for
Christs
sake
,
and
for
the
excellent
knowledge
of
him
,
losse
,
and
iudging
it
dung
,
Phil
.
3.
6
,
7
,
8
,
9.
so
he
might
winne
Christ
;
and
desired
that
he
might
be
found
in
him
,
not
hauing
his
owne
righteousnesse
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteousnes
which
is
of
God
through
faith
.
So
much
more
let
vs
all
learne
to
contemne
our
morall
vertue
,
and
ciuill
honestie
,
which
is
farre
more
imperf●ct
,
base
and
contemptible
,
then
Pauls
legall
righteousnesse
;
and
turning
vnto
God
with
all
our
harts
,
by
vnfained
repentance
for
all
our
sinnes
,
let
vs
hunger
and
thirst
after
the
righteousnes
of
Iesus
Christ
,
and
desire
aboue
all
worldly
things
to
be
made
partakers
therof
,
by
a
true
and
liuely
faith
,
and
to
be
indued
with
his
spirituall
sanctifying
and
sauing
graces
,
that
so
we
may
performe
all
duties
both
of
holinesse
and
righteousnes
,
and
not
only
do
that
which
is
good
,
but
also
do
it
well
,
laying
a
good
foundation
for
all
our
vertues
and
duties
,
and
exercising
our selues
in
them
in
a
good
manner
,
with
a
pure
heart
,
a
good
conscience
and
faith
1.
Tim
.
1.
5.
vnfained
:
and
finally
propounding
vnto
our selues
as
our
chiefe
end
,
the
aduancement
of
Gods
glorie
,
and
so
glorifying
God
in
our
holy
conuersations
,
he
will
glorifie
himselfe
in
the
eternall
saluation
of
our
soules
,
and
make
vs
partakers
of
euerlasting
happinesse
.
CHAP.
VIII
.
Of
spirituall
wisdome
.
ANd
thus
haue
I
shewed
that
worldly
,
carnall
§.
Sect
.
1.
Of
spirituall
wisdome
,
which
is
commended
vnto
vs
in
the
Scriptures
.
and
ciuil
vertues
are
to
be
contemned
,
in
comparison
of
Gods
spiritual
graces
,
as
being
the
ground
of
a
most
dangerous
tentation
,
wherby
our
eternall
good
and
saluation
are
exceedingly
hindered
;
the
truth
wherof
might
further
be
shewed
and
exempled
,
by
taking
a
view
of
all
the
speciall
vertues
comprehended
vnder
the
general
.
But
because
this
would
be
ouer
long
;
&
besides
,
it
is
very
easie
for
any
to
fit
that
which
hath
been
generally
spoken
,
to
the
specials
,
I
will
only
insist
in
one
particular
,
namely
,
worldly
and
carnall
wisedome
,
wherewith
many
are
bewitched
with
ouer
much
cunning
,
cozening
themselues
both
of
Gods
grace
and
their
owne
saluation
.
And
lest
for
want
of
distinct
knowledge
,
we
should
contemne
the
good
with
the
bad
:
I
will
first
shew
what
kinds
of
wisdome
are
warrantable
and
commendable
,
that
so
we
may
the
better
vnderstand
what
that
is
which
is
worldly
,
wicked
,
and
to
be
condemned
:
and
afterwards
I
will
set
downe
some
reasons
to
perswade
all
Christians
to
contemne
and
hate
it
.
For
the
former
,
we
are
to
vnderstand
,
that
wisdome
is
either
diuine
and
spirituall
,
or
else
morall
and
ciuill
.
Diuine
and
spirituall
wisdome
is
a
gift
and
grace
of
Gods
Spirit
,
bestowed
only
vpon
the
elect
and
faithfull
,
whereby
we
know
God
and
his
will
reuealed
in
his
word
,
and
carefully
and
conscionablie
make
a
holy
vse
of
this
knowledge
in
our
liues
and
conuersations
:
where
I
call
it
Diuine
,
because
God
only
is
truly
wise
,
and
the
fountaine
of
wisdome
,
from
Rom
.
16.
27.
whom
those
little
streames
,
and
small
drops
which
are
in
vs
,
doe
flow
and
distill
:
where
also
I
distinguish
it
from
that
which
is
diabolicall
,
euen
the
deceitfull
wisdome
of
the
subtill
serpent
.
And
I
say
that
it
is
spirituall
,
not
only
because
it
proceedeth
from
the
Spirit
of
God
,
but
because
it
is
also
chiefly
exercised
in
spirituall
and
heauenly
things
.
This
wisdome
is
the
gift
of
God
:
for
as
Iob
saith
,
With
him
is
wisdome
Iob
12.
13.
16.
and
strength
,
and
he
hath
counsell
and
vnderstanding
;
and
howsoeuer
Chap.
32.
8.
there
is
a
spirit
in
man
,
yet
the
inspiration
of
the
Almightie
giueth
vnderstanding
.
And
Salomon
saith
,
that
the
Lord
giueth
Prou.
2.
6.
wisdome
,
and
out
of
his
mouth
commeth
knowledge
and
vnderstanding
:
whom
another
imitating
,
saith
,
that
all
wisdome
Eccles
.
1.
1.
commeth
of
the
Lord
,
and
hath
been
euer
with
him
,
and
is
with
him
for
euer
.
Now
this
wisdome
the
Lord
giueth
by
his
Spirit
,
and
therefore
the
Spirit
of
God
is
called
the
Spirit
of
wisdome
Esay
11.
2.
and
vnderstanding
,
the
Spirit
of
counsell
and
strength
,
the
Spirit
of
knowledge
and
of
the
feare
of
the
Lord
:
and
he
giueth
it
not
vnto
all
,
but
vnto
his
elect
and
faithfull
seruants
alone
,
who
are
good
in
his
sight
,
as
the
Wise
man
speaketh
.
To
which
Eccles
.
2.
26.
purpose
the
sonne
of
Syrach
,
speaking
in
the
person
of
Wisdome
,
saith
thus
:
The
Creator
of
all
things
gaue
me
a
commandement
,
Eccles
.
24.
11.
and
he
that
made
me
,
appointed
me
a
tabernacle
,
&
said
,
let
thy
dwelling
be
in
Iacob
,
and
take
thine
inheritance
in
Israel
,
and
root
thy selfe
among
my
chosen
.
And
lastly
by
the
Author
this
spirituall
wisdome
is
distinguished
,
from
that
worldly
and
carnall
wisdome
,
which
is
inspired
by
the
wicked
spirit
,
the
subtile
world
and
our
owne
corrupt
flesh
.
Now
this
diuine
and
spirituall
wisdome
doth
consist
in
§.
Sect
.
2.
Wherein
spirituall
wisdome
consisteth
.
our
knowledge
of
God
,
and
of
his
will
,
and
in
a
holy
obedience
thereunto
,
in
the
whole
course
of
our
liues
;
for
it
is
partly
speculatiue
and
in
contemplation
,
and
partly
practicall
and
in
operation
:
the
former
is
vsually
called
spirituall
wisdome
,
whereby
out
of
Gods
word
we
know
generally
what
is
truth
,
and
what
is
falsehood
,
what
is
good
,
and
what
is
euill
;
and
answerablie
in
our
iudgements
approue
and
chuse
the
one
,
and
condemne
and
refuse
the
other
:
the
latter
is
called
spiritual
prudence
,
whereby
we
are
able
to
bring
the
former
into
vse
vpon
euery
speciall
occasion
,
putting
difference
betweene
truth
and
falsehood
,
good
and
euill
,
chusing
the
one
and
refusing
the
other
,
according
to
those
diuers
circumstances
,
of
persons
,
times
,
places
,
meanes
and
ends
.
So
that
the
former
is
exercised
in
things
generall
and
necessary
,
shewing
what
is
lawfull
,
and
what
vnlawfull
in
it selfe
;
the
other
in
things
speciall
and
contingent
,
shewing
what
is
fit
and
conuenient
,
and
what
vnfit
and
inconuenient
in
respect
of
circumstances
:
which
difference
the
Apostle
maketh
,
where
speaking
of
things
indifferent
,
he
saith
,
that
all
things
were
1.
Cor
.
6.
12.
lawfull
vnto
him
,
but
not
all
things
profitable
or
expedient
.
Spirituall
wisdome
therefore
consisteth
in
the
knowledge
§.
Sect
.
3.
Spirituall
wisdome
is
alwayes
ioyned
with
practise
and
obedience
of
God
,
and
his
will
,
ioyned
with
a
practicall
and
holy
vse
thereof
in
our
liues
and
conuersations
;
for
without
this
the
other
is
but
an
idle
speculation
,
which
deserueth
not
the
name
of
wisdome
or
Christian
prudence
,
the
which
is
operatiue
,
causing
a
man
to
make
vse
of
that
he
knoweth
,
according
to
that
,
Iam
.
3.
13.
Who
is
a
wise
man
and
indued
with
knowledge
among
you
?
let
him
shew
by
good
conuersation
his
workes
,
in
meekenes
and
wisdome
.
To
which
purpose
one
saith
,
that
the
chiefe
wisdome
is
a
commendable
life
,
and
a
pure
mind
Nazianzen
in
Apolog
.
before
God
,
by
which
the
pure
are
ioyned
with
the
pure
,
and
the
holy
associated
with
the
holy
.
And
another
saith
,
that
that
is
wisdome
worth
esteeme
,
which
doth
not
flie
in
the
wind
of
words
,
but
Sapientia
illa
clara
est
,
non
quae
verbis
volat
,
sed
quae
virtutibus
constat
.
Gregor
.
in
moral
.
consist
in
the
operations
of
vertue
.
But
when
this
wisdome
and
obedience
are
ioyned
together
,
then
are
we
truly
said
to
haue
attained
vnto
spirituall
wisdom
,
whereby
as
our
iudgements
are
informed
,
so
also
are
our
affections
sanctified
,
and
our
liues
reformed
and
amended
.
And
hereof
it
is
that
true
wisedome
is
said
in
the
Scriptures
to
consist
in
the
feare
of
God
;
The
feare
of
the
Lord
is
wisdome
,
and
to
depart
from
euill
Iob
28.
28.
is
vnderstanding
.
And
,
the
beginning
of
wisedome
is
the
feare
of
Psal
.
111.
10.
Prou.
1.
7.
the
Lord
,
all
they
that
obserue
them
haue
good
vnderstanding
,
his
praise
endureth
for
euer
.
Because
,
where
the
true
feare
of
God
is
,
it
will
make
those
who
are
indued
therewith
,
to
labour
after
the
knowledge
of
Gods
will
,
that
knowing
what
is
pleasing
vnto
him
,
they
may
imbrace
it
,
and
what
displeasing
,
that
they
may
auoid
it
:
and
for
as
much
as
they
are
alwayes
in
his
sight
,
it
will
cause
them
awfully
to
demeane
themselues
as
in
his
presence
,
obseruing
his
will
,
and
yeelding
obedience
to
all
his
Commandements
.
And
thus
the
Prophet
ioyneth
these
together
,
saying
,
that
the
Spirit
of
the
Esay
11.
2.
3.
Lord
should
rest
vpon
Christ
,
the
Spirit
of
knowledge
,
and
of
the
feare
of
the
Lord
,
and
should
make
him
prudent
in
the
feare
of
the
Lord
.
Now
this
spirituall
wisdome
consisting
in
knowledge
,
obedience
,
§.
Sect
.
4.
Spirituall
wisdome
is
to
be
learned
only
out
of
Gods
word
.
Psalm
.
19.
7.
and
feare
of
the
Lord
,
is
to
bee
learned
no
where
else
,
but
out
of
Gods
word
,
in
which
hee
hath
reuealed
his
will
,
and
vsed
many
effectuall
reasons
to
moue
vs
to
obedience
;
for
so
the
Prophet
Dauid
saith
,
that
the
law
of
the
Lord
is
perfect
,
conuerting
the
soule
;
the
testimonie
of
the
Lord
is
sure
,
and
giueth
wisdome
to
the
simple
.
To
which
purpose
another
Eccles
.
1.
5.
saith
,
that
the
word
of
God
most
high
is
the
fountaine
of
wisdome
,
and
the
euerlasting
Commandements
are
the
entrance
vnto
her
.
And
Hierome
affirmeth
,
that
true
wisdome
is
a
treasure
which
Vera
sapientia
est
thesaurns
qui
solum
in
agro
scripturarum
nascitur
,
&c.
Hicron
.
ad
Pan
machium
,
Tom
.
1.
only
groweth
in
the
field
of
the
Scriptures
,
the
which
is
a
iewell
worthie
to
be
bought
with
many
pearles
.
So
Dauid
ascribeth
all
his
wisdome
to
the
instruction
of
this
Schoolemaster
:
By
thy
Commandements
(
saith
he
)
thou
hast
made
mee
wiser
then
mine
enemies
;
for
they
are
euer
with
me
:
I
haue
had
more
vnderstanding
then
all
my
teachers
,
for
thy
testimonies
are
my
meditation
.
By
thy
precepts
I
haue
gotten
vnderstanding
;
therefore
Psal
.
119.
98.
99
104.
I
hate
all
the
waies
of
falsehood
.
Of
which
whosoeuer
are
ignorant
(
though
they
excell
in
worldly
wisedome
,
yet
they
)
are
very
fooles
;
as
Ieremy
concludeth
:
Surely
(
saith
he
)
they
are
poore
,
they
are
foolish
,
for
they
haue
not
knowne
the
way
of
Iere
.
5.
4.
the
Lord
,
nor
the
iudgements
of
their
God
.
And
thus
it
appeareth
wherein
true
wisedome
consisteth
;
§.
Sect
.
5.
The
true
properties
of
spirituall
wisedome
.
Iam
.
3.
17.
the
properties
whereof
the
Apostle
Iames
thus
describeth
:
The
wisedome
(
saith
he
)
that
is
from
aboue
,
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
intreated
,
full
of
mercie
,
and
good
fruites
,
without
iudging
,
without
hypocrisie
.
Vnto
which
diuers
others
might
be
added
;
as
first
,
that
it
is
spirituall
,
and
exerciseth
it selfe
in
spirituall
things
,
namely
in
the
getting
and
well
ordering
of
Gods
spirituall
graces
,
and
in
the
assuring
and
furthering
the
eternall
saluation
of
our
soules
.
Secondly
,
it
is
humble
and
ioyned
with
meekenes
of
spirit
;
for
so
the
Apostle
exhorteth
him
that
would
be
esteemed
a
wis●
man
and
indued
with
knowledge
,
to
shew
by
good
conuersation
Iam
.
3.
13
▪
his
workes
in
meeknes
of
wisedome
.
To
the
same
purpose
one
saith
,
that
wee
must
take
speciall
care
,
lest
hauing
receiued
▪
wisedome
,
Summa
cura
prouidendum
est
ne
accepta
saplentia
,
cum
ignorantiae
tenebras
illuminat
,
●umen
humilitat●s
tollat
.
Gregor
.
in
Moral
.
Matth
.
20.
16.
Psal
.
119.
104.
when
it
doth
inlighten
the
darknes
of
ignorance
,
it
doe
not
take
away
the
light
of
humilitie
.
And
so
it
cannot
be
true
wisedome
;
for
although
it
shine
with
the
vertue
of
eloquence
,
yet
it
doth
darken
the
heart
of
the
speaker
with
the
vaile
of
pride
.
Thirdly
,
it
is
sincere
and
simple
,
and
voide
of
all
fraude
and
dissimulation
.
For
as
our
Sauiour
Christ
requireth
,
that
his
seruants
should
be
as
wise
as
serpents
,
so
also
as
simple
and
innocent
as
doues
.
And
the
Prophet
Dauid
saith
,
that
as
soone
as
by
Gods
precepts
hee
had
gotten
vnderstanding
,
hee
presently
hated
all
the
waies
of
falsehood
.
To
which
purpose
Bernard
speaketh
to
the
Church
after
this
manner
:
O
spouse
of
Christ
(
saith
he
)
there
ought
not
to
bee
in
thee
the
wisedome
of
the
serpent
without
the
simplicitie
of
the
doue
,
nor
the
simplicitie
of
the
doue
without
the
wisedome
of
the
serpent
;
for
as
much
as
the
wisedome
of
the
serpent
warneth
the
doues
simplicitie
to
beware
De
modo
benè
viuendi
.
Ser
.
55
de
Prudentia
.
of
euils
,
and
the
simplicitie
of
the
doue
tempereth
the
wisedome
of
the
serpent
,
that
it
may
doe
good
.
And
a
little
after
hee
saith
,
that
we
ought
to
be
so
simple
in
innocencie
of
life
,
as
that
also
with
this
simplicitie
of
life
,
we
should
ioyne
wisedome
;
for
he
that
doth
not
mixe
prudence
with
simplicitie
,
is
(
according
to
that
of
the
Prophet
)
as
a
doue
deceiued
without
an
heart
.
And
Hose
.
7.
11.
another
affirmeth
,
that
well-sighted
simplicitie
is
good
,
when
Gillebert
.
sup
.
Cant
.
serm
.
22.
as
it
so
excludeth
dissimulation
,
as
that
it
be
not
blinde
in
the
truth
.
And
this
is
that
diuine
and
spirituall
wisedome
which
is
§.
Sect
.
6.
That
spirituall
wisedome
is
to
be
highly
esteemed
.
opposed
vnto
that
which
is
diuellish
,
worldly
,
and
carnall
;
the
which
is
not
to
be
contemned
,
seeing
the
wise
man
telleth
vs
that
none
but
fooles
despise
this
wisedome
.
Yea
contrariwise
wee
are
highly
to
value
it
,
as
being
a
pearle
of
more
Pro
.
1.
7.
worth
then
all
the
world
,
and
much
to
be
preferred
before
the
richest
iewels
and
most
precious
stones
.
To
which
purpose
Iob
speaketh
excellently
,
chap.
28.
13.
Man
(
saith
he
)
knoweth
not
the
price
thereof
;
for
it
is
not
found
in
the
land
of
the
liuing
.
15.
Gold
shall
not
be
giuen
for
it
,
neither
shall
siluer
be
weighed
for
the
price
thereof
.
16.
It
shall
not
be
valued
with
the
wedge
of
gold
of
Ophir
,
nor
with
the
precious
Onyx
,
nor
the
Saphir
.
17.
The
gold
nor
the
crystall
shall
be
equall
vnto
it
,
nor
the
exchange
shall
be
for
the
plate
of
fine
gold
.
18.
No
mention
shall
be
made
of
Corall
,
nor
of
the
Gabish
;
for
wisedome
is
more
precious
then
pearles
.
19.
The
Tophaz
of
Aethiopia
shall
not
be
equall
vnto
it
,
neither
shall
it
be
valued
with
the
wedge
of
pure
gold
.
And
thus
also
Salomon
esteemed
it
,
pronouncing
the
man
blessed
that
findeth
wisedome
,
and
getteth
vnderstanding
;
Pro
.
3.
13.
14.
15.
and
8.
10.
11
because
the
merchandize
thereof
is
better
then
siluer
,
and
the
gaine
thereof
is
better
then
gold
.
It
is
more
precious
then
pearles
;
and
all
things
that
thou
canst
desire
are
not
to
be
compared
vnto
her
,
&c.
And
therefore
according
to
this
surpassing
excellencie
ought
euery
mans
loue
to
bee
towards
it
:
and
his
care
in
vsing
all
good
meanes
to
attaine
vnto
it
,
ought
as
much
to
exceed
the
care
of
worldly
men
in
compassing
earthly
vanities
,
as
this
rich
iewell
excelleth
all
worldly
trifles
.
CHAP.
IX
.
Of
ciuill
and
worldly
wisedome
,
and
how
farre
foorth
to
be
embraced
,
and
in
what
respects
to
be
contemned
.
ANd
so
much
concerning
diuine
and
spirituall
§.
Sect
.
1.
Of
ciuill
wisedome
and
of
the
cautions
thereunto
required
,
that
it
may
be
good
and
lawfull
.
wisedome
:
Ciuill
and
morall
wisedome
is
a
common
gift
of
Gods
spirit
bestowed
on
man
,
whereby
the
vnderstanding
being
inlightened
,
hee
is
able
to
iudge
and
discerne
,
what
is
truth
,
and
what
falsehood
,
what
good
,
and
what
euill
in
humane
and
worldly
affaires
,
that
being
hereby
guided
and
directed
,
hee
may
wisely
and
discreetly
manage
all
his
words
and
actions
,
especially
in
those
businesses
which
more
properly
respect
his
place
and
calling
.
And
this
wisedome
is
in
it
owne
nature
good
,
as
being
the
gift
of
God
,
bestowed
vpon
mankinde
,
to
a
good
end
,
namely
that
hee
may
the
better
be
inabled
to
performe
all
duties
of
his
place
and
calling
.
And
howsoeuer
it
is
not
to
be
esteemed
in
comparison
of
diuine
and
spirituall
wisedome
,
yet
if
wee
compare
it
with
any
worldly
and
temporall
gifts
of
God
,
the
highest
place
of
excellencie
is
due
vnto
it
:
whereof
it
is
that
Salomon
being
put
to
his
choice
what
hee
would
haue
of
1.
King
.
1.
9.
10.
God
,
asketh
this
wisedome
,
that
thereby
he
might
be
fitted
for
his
kingly
calling
,
and
enabled
to
performe
the
duties
of
gouernment
;
the
which
his
wish
was
approued
of
God
,
and
according
to
his
desire
this
wisedome
was
granted
vnto
him
.
But
being
considered
as
it
is
in
vs
,
it
is
neither
absolutely
good
or
bad
,
but
according
to
the
vse
,
good
to
those
that
vse
it
well
,
and
euill
vnto
those
who
abuse
it
vnto
euill
.
Now
in
respect
of
the
vse
,
ciuil
policie
and
wisedom
is
good
,
lawfull
and
laudable
,
when
it
is
vsed
with
these
cautions
:
first
,
when
it
is
ioyned
with
meeknes
and
humilitie
.
Secondly
,
when
it
is
tempered
and
moderated
with
Christian
simplicitie
and
sinceritie
,
so
as
wee
may
say
with
the
Apostle
,
Our
reioycing
is
this
,
the
testimonie
of
our
conscience
,
that
in
2.
Cor
.
1.
12.
simplicitie
and
godly
purenes
,
and
not
in
fleshly
wisedome
,
we
haue
had
our
conuersation
in
the
world
.
Thirdly
,
when
it
is
ioyned
with
truth
and
fidelitie
,
iust
and
vpright
dealing
.
Fourthly
,
when
onely
lawfull
and
good
meanes
be
vsed
for
the
effecting
and
accomplishing
of
our
designes
,
for
that
onely
deserueth
the
name
of
wisedome
,
when
by
the
vse
of
honest
and
lawfull
meanes
a
man
can
bring
to
passe
things
of
difficultie
.
Fiftly
,
when
as
therein
wee
aime
at
good
ends
,
as
the
aduancement
of
Gods
glorie
,
the
furtherance
of
his
religion
,
the
good
of
the
Church
and
Common-wealth
,
and
the
benefit
and
welfare
,
either
of
our selues
,
or
our
neighbours
.
And
lastly
,
when
being
indued
with
this
wisedome
wee
doe
not
glorie
in
it
,
nor
set
our
hearts
vpon
it
,
preferring
it
in
our
loue
,
before
that
wisedome
which
is
diuine
and
spirituall
,
nor
trusting
and
relying
vpon
it
more
then
vpon
Gods
promises
,
prouidence
and
assistance
.
Whereby
it
appeareth
,
that
if
wee
will
entertaine
ciuill
and
worldly
wisedome
,
wee
must
deliuer
it
from
many
corruptions
to
which
vsually
it
is
inthralled
:
and
as
one
saith
,
if
we
be
in
loue
with
this
captiue
woman
because
she
is
beautifull
to
the
sight
,
we
must
shaue
off
her
Hieronym
.
ad
Pammachium
,
tom
.
1.
alluring
haires
,
take
away
the
deceitfull
ornaments
of
her
inticing
words
;
cut
off
the
dead
nailes
of
rapine
and
greedinesse
,
and
wash
her
cleane
with
that
fullers
soape
and
niter
of
the
Prophet
,
that
is
,
purge
and
reforme
her
according
to
the
doctrine
of
the
Prophets
,
and
word
of
God
.
And
if
these
cautions
bee
thus
obserued
,
then
is
it
lawfull
to
vse
this
ciuill
policie
,
and
to
our
doue
like
simplicitie
,
to
adde
the
serpentine
wisedom
.
As
for
example
,
we
may
in
Christian
policie
make
question
of
mens
faire
pretences
,
when
wee
haue
no
sound
reason
,
whereupon
we
may
ground
our
beliefe
,
and
may
make
triall
before
we
trust
them
,
especially
in
matters
of
great
importance
,
hauing
for
our
president
the
example
of
our
Sauiour
Christ
,
who
though
many
professed
that
they
beleeued
in
him
,
when
they
saw
his
miracles
,
yet
knowing
their
vnconstancie
,
Ioh
.
2.
24.
he
would
not
commit
himselfe
vnto
them
.
So
likewise
we
may
vse
all
good
and
lawfull
policie
,
to
preserue
the
peace
of
the
Church
,
and
to
further
the
Gospell
:
and
thus
Paul
by
the
aduice
of
the
other
Apostles
associates
himselfe
with
the
foure
Nazarites
in
their
purifications
and
offrings
,
as
though
himselfe
had
been
one
also
,
that
hereby
he
might
Acts
21.
23.
26.
giue
satisfaction
to
the
Iewes
,
who
were
zealous
in
the
ceremoniall
law
,
by
submitting
himselfe
to
the
rites
thereof
.
And
thus
it
is
lawfull
to
vse
the
like
policie
for
the
auoiding
of
persecution
;
as
the
Apostle
Paul
did
,
when
in
that
diuided
Acts
23.
6.
Genes
.
32.
assemblie
hee
professed
himselfe
a
Pharisie
.
And
Iacob
,
when
as
being
in
danger
of
his
brother
,
he
vsed
all
good
policie
to
abate
,
or
at
least
auoid
his
furie
.
Finally
,
these
cautions
obserued
,
we
may
lawfully
vse
all
good
policies
and
stratagems
in
the
time
of
warre
,
as
we
may
see
in
the
practise
Iosua
8.
5.
Iud
.
20.
29.
2.
Sam
.
5.
23.
of
Iosua
,
of
the
Israelites
against
the
Beniamites
,
and
of
Dauid
,
guided
and
instructed
herein
by
Gods
owne
word
.
And
thus
much
concerning
that
ciuill
wisdome
which
is
§.
Sect
.
2.
Of
worldly
wisdome
,
which
is
wicked
and
vnlawfull
.
1.
Because
it
is
ioyned
with
pride
.
Ierem
.
9.
23.
24.
lawfull
and
good
:
whereby
it
may
also
appeare
,
when
it
is
to
be
esteemed
vnlawfull
and
wicked
,
namely
,
when
these
cautions
are
not
obserued
;
as
first
of
all
,
when
it
is
ioyned
with
pride
,
arrogancie
and
vaine-glorie
:
for
this
the
Lord
condemneth
by
his
Prophet
,
forbidding
the
wise
man
to
glorie
in
his
wisdome
;
but
if
he
will
glorie
,
to
glorie
in
this
,
that
hee
vnderstandeth
and
knoweth
God
:
So
the
Wise
man
forbiddeth
vs
to
be
wise
in
our
owne
eyes
;
telling
vs
elsewhere
,
that
there
Prou.
3.
7.
and
is
more
hope
of
a
foole
,
then
of
him
who
is
thus
wise
in
his
owne
Chap.
26.
12.
Rom
.
12.
16.
conceit
.
And
the
Apostle
willeth
vs
,
that
we
should
not
be
high
minded
,
nor
wise
in
our selues
.
Yea
so
great
is
this
sinne
,
that
a
Esay
5.
21.
grieuous
woe
is
denounced
against
it
:
Woe
vnto
them
that
are
wise
in
their
owne
eyes
,
and
prudent
in
their
owne
sight
.
Into
Non
tot
sapientes
quot
sapientiae
professores
.
Credere
se
sapientem
primus
ad
stultitiam
gradus
,
proximus
est
prositeri
.
Petrarch
.
de
remed
.
Dialog
.
12.
lib
.
1.
S●d
prudenti●
gratia
superbis
?
at
non
est
prudenti●
superbire
:
superbien
do
namque
teipsum
primum
prudentia
priuas
.
Chrysost
.
in
2.
Thess
.
1.
Homil
.
2.
which
sinne
and
woe
many
fall
:
who
haue
no
true
ground
for
their
conceit
,
but
are
so
vtterly
destitute
of
wisdome
,
that
they
haue
not
knowledge
enough
to
see
their
ignorance
,
nor
sufficient
wit
to
discerne
their
folly
.
Neither
is
it
a
signe
of
true
wisdome
to
make
a
shew
thereof
,
seeing
there
are
not
so
many
wise
,
as
professors
of
wisdome
:
and
(
as
one
saith
)
If
we
were
truly
wise
,
we
would
not
thinke
so
;
much
lesse
boast
of
it
,
for
to
conceit
a
mans
owne
wisedome
is
the
first
degree
to
folly
;
and
the
next
step
is
,
to
professe
and
vaunt
of
it
:
wheras
he
who
is
truly
wise
glorieth
not
in
that
he
hath
,
but
seeing
his
defects
,
groneth
for
that
he
wanteth
.
To
which
purpose
another
demandeth
;
Doest
thou
(
saith
he
)
waxe
proud
in
respect
of
thy
wisdome
?
but
it
is
not
the
propertie
of
wisdome
to
be
proud
:
for
by
being
proud
,
like
a
selfe-robber
thou
spoilest
thy selfe
of
that
whereof
thou
gloriest
.
Secondly
,
worldly
policie
is
vnlawfull
and
wicked
,
when
as
it
is
seuered
from
Christian
simplicitie
and
sinceritie
;
for
these
our
Sauiour
hath
conioyned
,
willing
vs
to
be
as
wise
§.
Sect
.
3.
Worldly
policie
is
wicked
when
it
is
seuered
from
simplicitie
and
sinceritie
.
Matth
.
10.
16.
Rom
.
16.
19.
Iohn
1.
47.
Prou.
8.
7.
8.
20.
as
serpents
,
and
simple
as
doues
;
and
therefore
no
man
ought
to
seuer
them
which
he
hath
coupled
:
and
this
the
Apostle
repeateth
and
expoundeth
,
I
would
(
saith
he
)
haue
you
wise
,
to
that
which
is
good
,
and
simple
concerning
euill
.
For
which
simplicitie
Nathaniel
is
commended
by
our
Sauiour
Christ
;
Behold
(
saith
he
)
a
true
Israelite
,
in
whom
there
is
no
guile
.
So
also
it
is
euill
when
as
it
is
not
ioyned
with
truth
and
righteousnesse
.
For
true
wisdome
promiseth
,
that
her
mouth
shall
speake
the
truth
,
and
her
lips
abhorre
wickednesse
,
that
all
the
words
of
her
mouth
shall
be
found
righteous
,
that
there
shall
be
no
lewdnesse
nor
frowardnes
in
them
;
and
that
she
will
cause
her
followers
to
walke
in
the
way
of
righteousnesse
,
and
in
the
middest
of
the
pathes
of
iudgement
.
So
the
sonne
of
Syrach
saith
,
that
true
wisdome
is
farre
from
pride
and
deceit
,
and
men
that
lie
cannot
remember
her
,
but
men
of
truth
shall
haunt
her
,
and
shall
prosper
euen
to
the
beholding
of
God
.
Againe
,
it
is
euill
and
vnlawfull
,
when
as
men
vse
wicked
and
vniust
meanes
for
the
accomplishing
of
their
desires
,
as
lying
,
faoing
,
swearing
,
for
swearing
,
treacherie
and
double
dealing
;
or
when
as
they
propound
vnto
themselues
,
in
their
policies
,
vngodly
and
sinfull
ends
,
whereby
either
God
is
dishonored
,
their
brethren
endamaged
,
or
their
owne
consciences
wounded
,
and
saluation
hindered
:
for
(
as
one
saith
)
to
be
wise
vnto
euill
,
is
not
to
Sapere
malum
,
sapere
non
est
sed
desipere
.
Bernard
.
de
Grad
.
humilit
.
Aristot
.
in
Ethic
.
lib
.
6.
play
the
wise
man
,
but
the
foole
.
Finally
;
this
ciuill
wisdome
is
euill
to
them
who
haue
an
ouerweening
conceit
of
it
,
extolling
and
magnifying
it
aboue
it
worth
,
and
placing
in
it
(
with
Aristotle
)
their
chiefe
happinesse
;
as
also
to
those
who
in
their
loue
so
dote
on
it
,
that
they
preferre
it
before
that
wisdome
which
is
diuine
and
spirituall
,
whereas
it
should
be
but
an
handmaid
vnto
it
,
giuing
it
precedence
and
place
when
both
cannot
stand
together
.
To
conclude
,
it
is
euill
to
those
who
put
their
trust
in
their
owne
wisdome
and
policies
,
either
for
prouision
of
those
things
they
desire
,
or
for
their
preseruation
from
dangers
,
more
then
in
God
himself
,
who
is
our
onely
preseruer
and
protector
;
contrarie
to
the
perswasion
of
the
Wise
man
,
who
exhorteth
vs
to
trust
in
the
Prou.
3.
6.
Lord
with
all
our
hearts
,
and
not
leane
vnto
our
owne
wisdome
.
And
thus
haue
I
shewed
,
how
and
in
what
respects
this
ciuill
§.
Sect
.
4.
Worldly
wisedome
is
to
be
contemned
,
first
because
God
esteemeth
it
not
.
wisdome
and
policie
is
to
be
accounted
warrantable
and
good
,
and
how
it
is
to
be
esteemed
euill
and
vnlawfull
:
in
which
respect
we
are
not
to
set
our
hearts
on
it
,
but
to
contemne
and
hate
,
shun
and
auoid
it
:
which
that
we
may
doe
,
let
these
reasons
moue
vs
:
first
,
because
this
worldly
and
carnall
wisdome
is
not
good
,
nor
of
any
worth
and
excellencie
,
but
euill
,
base
and
contemptible
:
and
secondly
,
because
it
bringeth
vnto
vs
no
true
good
or
profit
,
but
hurt
and
disaduantage
.
That
there
is
in
it
no
worth
or
excellencie
,
it
appeareth
,
because
God
esteemeth
it
not
:
for
whereas
he
reserueth
his
chiefe
iewels
,
and
gifts
of
value
,
onely
for
his
owne
seruants
and
children
,
he
bestoweth
this
ciuill
and
morall
wisdome
,
as
a
common
gift
both
vpon
the
godly
and
the
reprobate
,
as
appeareth
in
the
example
of
Achitophel
,
who
though
he
were
desperately
wicked
,
as
we
may
plainly
see
in
that
cursed
counsell
which
he
gaue
to
Absolon
,
yet
had
receiued
from
God
such
a
large
measure
of
this
gift
of
ciuill
wisdome
,
that
he
was
not
only
thought
meet
to
be
a
chiefe
counseller
to
Dauid
,
but
the
counsell
which
he
gaue
in
those
2.
Sam
.
16.
23.
daies
,
was
esteemed
as
if
one
had
asked
counsaile
at
the
oracle
of
God
:
so
was
all
the
counsell
of
Achitophel
both
with
Dauid
and
with
Absolon
.
And
the
like
might
be
said
of
many
others
,
which
for
breuitie
I
ouerpasse
.
Againe
,
that
the
Lord
esteemeth
and
regardeth
not
,
these
great
Polititians
who
are
wise
in
their
owne
conceits
,
Elihu
plainly
saith
it
,
and
Gods
dealing
Iob
37.
24.
with
them
as
plainly
proueth
it
;
for
being
to
gather
vnto
himselfe
a
select
multitude
,
whereof
to
make
his
Church
,
and
seruants
of
his
owne
familie
,
whom
he
will
sanctifie
in
this
life
,
and
saue
,
glorifie
and
crowne
with
eternall
happinesse
in
the
life
to
come
;
he
passeth
by
these
great
Polititians
,
and
vouchsafeth
not
to
call
many
of
these
wise
men
after
the
1.
Cor
.
1.
26.
flesh
,
as
the
Apostle
affirmeth
,
but
leauing
them
to
enioy
their
glorie
,
of
being
counsellers
to
Princes
and
Potentates
of
the
world
,
which
they
most
desire
and
value
,
he
maketh
them
none
of
his
counsaile
,
but
keeping
all
his
secrets
close
Matth
.
11.
25.
from
them
,
he
reuealeth
them
to
such
as
they
esteeme
babes
and
fooles
.
And
therefore
seeing
the
Lord
so
basely
esteemeth
of
worldly
policie
,
let
vs
(
making
his
infinite
wisdome
the
rule
according
to
which
we
are
to
conforme
and
square
our
iudgement
)
learne
also
to
scorne
and
contemne
it
;
and
labour
after
that
spirituall
and
diuine
wisdome
,
which
will
make
vs
wise
vnto
God
,
and
further
our
glorie
and
euerlasting
happinesse
.
But
this
may
further
our
contempt
of
this
worldly
wisdome
,
§.
Sect
.
5.
That
the
diuell
is
the
author
of
worldly
wisedome
.
if
we
consider
that
it
is
not
onely
not
good
,
or
of
any
worth
,
but
also
corrupt
and
exceeding
euill
.
For
first
,
if
we
will
deriue
the
pedegree
of
it
,
we
shall
find
that
it
is
more
ancient
then
noble
,
the
diuell
himselfe
being
the
father
and
first
founder
of
it
:
for
the
Apostle
Iames
plainly
telleth
vs
,
that
this
worldly
wisedome
which
descendeth
not
from
aboue
,
is
Iames
3.
15.
earthly
,
sensuall
and
diuellish
.
Earthly
,
because
it
mindeth
only
earthly
things
,
and
maketh
vs
neuer
to
forecast
how
after
we
depart
from
the
earth
we
may
come
to
heauen
:
sensuall
,
not
only
because
it
beleeueth
nothing
,
but
that
which
is
subiect
to
the
senses
,
or
may
be
demonstrated
by
carnall
reason
,
but
because
it
also
moueth
men
to
pamper
themselues
in
sensuall
delights
,
and
voluptuous
pleasures
;
as
thinking
that
there
is
no
other
Paradise
but
the
earthly
Eden
;
and
diuellish
,
because
it
came
from
the
diuell
as
the
first
author
,
and
is
continually
taught
by
the
same
schoole-master
;
and
will
also
bring
them
to
the
diuell
who
vse
and
practise
it
,
vnlesse
they
preuent
their
damnation
by
vnfained
repentance
.
But
that
wee
may
more
plainly
perceiue
that
this
cursed
§.
Sect
.
6.
Worldly
wisedome
resembleth
Sa●a●
in
malicious
opposing
against
God
.
childe
doth
not
degenerate
from
this
wicked
parent
,
if
wee
consider
further
of
it
,
we
shall
finde
that
it
exceedingly
resembleth
him
in
the
vety
countenance
.
For
first
,
as
the
diuell
with
despitefull
malice
opposeth
himselfe
against
the
maiestie
of
God
:
so
this
worldly
wisedome
being
his
of
spring
,
taketh
the
fathers
part
,
and
opposeth
it selfe
with
like
malice
against
the
wisedome
of
God
.
For
so
the
Apostle
saith
,
that
the
wisedome
of
the
flesh
is
emnitie
with
God
.
And
contrariwise
Rom
.
8.
7.
the
wisedome
of
God
opposeth
against
the
wisedome
of
the
world
,
and
so
detesteth
it
,
that
he
cannot
abide
that
there
should
be
any
mixture
thereof
with
his
spirituall
wisedome
,
in
the
worke
of
his
ministerie
,
which
he
hath
ordained
for
the
gathering
of
his
Church
,
and
for
their
edification
in
the
holy
faith
.
So
the
Apostle
saith
,
that
Christ
sent
him
to
preach
the
Gospell
,
not
with
wisedome
of
words
,
lest
the
1.
Cor
.
1.
17.
crosse
of
Christ
should
be
made
of
none
effect
.
That
his
preaching
stood
not
in
the
enticing
speech
of
mans
wisedome
,
but
in
the
plaine
euidence
of
the
spirit
and
power
,
and
that
he
did
not
speake
the
wisedome
of
this
world
,
neither
of
the
Princes
of
this
world
1.
Cor
.
2.
4.
5.
&c.
which
come
to
naught
,
but
the
wisedome
of
God
,
which
none
of
the
Princes
of
this
world
hath
knowne
,
&c.
And
by
reason
of
this
opposition
,
the
one
doth
not
allow
and
approue
of
the
other
,
but
interchangeably
censure
and
condemne
one
the
other
of
meere
follie
.
So
the
wisedome
of
the
world
iudgeth
of
the
wisedome
of
God
;
for
the
Apostle
saith
,
that
the
preaching
of
the
Gospell
is
to
them
that
perish
,
and
to
the
1.
Cor
.
1.
18.
23.
wise
Grecians
,
esteemed
foolishnes
:
and
therefore
when
Christs
worldly
kinred
heard
him
in
his
sermons
deliuer
this
spirituall
wisedome
from
his
Father
,
they
went
to
lay
hold
on
him
,
because
they
thought
him
out
of
his
wits
.
The
reason
Mar.
3.
21.
hereof
is
,
because
worldly
wisedome
can
rellish
nothing
,
but
that
which
is
subiect
to
the
senses
,
or
may
bee
demonstrated
by
carnall
reason
;
to
which
rules
Gods
wisedome
submitteth
not
it selfe
,
but
oftentimes
soareth
an
higher
pitch
,
speaking
and
doing
things
which
are
besides
,
aboue
,
and
contrary
to
naturall
reason
,
that
the
infinite
depth
and
power
thereof
may
better
appeare
.
To
this
purpose
one
saith
,
that
there
is
another
wisedome
of
the
flesh
,
which
being
Ambros
.
in
Psal
.
118.
ser
.
22
puffed
vp
with
worldly
reasons
,
doth
deny
that
any
thing
can
be
done
,
of
which
a
naturall
reason
may
not
be
giuen
,
and
therefore
§.
Sect
.
7.
That
the
wisedome
of
the
world
is
foolishnes
with
God
.
it
skorneth
and
derideth
the
mysteries
of
religion
.
So
contrariwise
the
wisedome
of
God
condemneth
the
wisedome
of
the
world
of
meere
foolishnes
:
for
so
the
Apostle
saith
,
that
the
1.
Cor
.
3.
19.
Psal
.
5.
4.
5.
wisedome
of
the
world
is
foolishnes
with
God
.
And
the
reason
is
,
because
it
is
alwaies
mixt
with
sinne
,
which
God
esteemeth
the
greatest
follie
;
whereof
it
is
that
vsually
in
the
Scriptures
sinne
is
called
by
the
name
of
1.
Sam
.
13.
13
2.
Sam
.
13.
13.
and
24.
10.
Pro
.
14.
9.
follie
,
and
sinners
are
termed
fooles
.
Thus
the
Prophet
concludeth
that
they
are
Iere
.
5.
4.
and
foolish
that
doe
not
know
the
way
of
the
Lord
,
and
that
there
is
no
possibility
that
there
should
be
any
wisedome
in
them
that
reiect
the
word
of
God
:
cap
.
8.
9.
they
haue
(
saith
he
)
reiected
the
word
of
the
Lord
;
and
what
wisedome
is
Sapere
malum
,
sapere
non
est
,
sed
desipere
.
Bern
.
de
grad
.
humil
.
in
them
?
And
the
Wise
man
saith
that
they
are
Pro
.
1.
7.
fooles
,
who
despise
wisedome
and
instruction
,
that
is
,
the
feare
of
the
Lord
and
true
godlinesse
,
as
he
there
expoundeth
it
.
To
this
purpose
one
saith
,
that
to
be
wise
vnto
euill
is
to
play
the
foole
.
And
Stultitia
vera
est
falsa
sapientia
.
August
.
de
Epic
.
&
Stoic
.
tract
.
cap
.
8.
another
affirmeth
,
that
this
false
wisedome
is
true
follie
.
And
in
truth
what
is
more
foolish
then
to
gaine
the
world
,
yea
some
small
trifles
in
the
world
,
and
to
lose
a
mans
soule
?
then
to
embrace
carnall
things
,
and
contemne
spirituall
;
to
exchange
for
earthly
and
momentanie
vanities
,
our
heauenly
inheritance
,
and
that
eternall
waight
of
glorie
?
what
more
absurd
then
with
ouermuch
wisedome
to
ioy
in
a
mans
selfe
of
his
owne
saluation
,
and
by
wilfull
sinning
to
cast
a
mans
soule
into
hell
,
for
the
gaining
of
that
which
hee
is
euery
day
in
danger
to
lose
?
the
which
follie
who
so
will
not
acknowledge
here
,
that
he
may
forsake
it
,
shall
be
sure
to
confesse
it
,
in
hell
fire
,
with
bitter
griefe
and
horrible
anguish
,
as
it
is
Wisd
.
5.
4.
5.
&c.
notably
set
downe
in
the
booke
of
Wisedome
.
Let
vs
therefore
in
time
embrace
this
spirituall
and
heauenly
wisedome
,
and
reiect
and
hate
that
which
is
worldly
and
carnall
,
for
such
contrarietie
there
is
betweene
them
,
that
they
cannot
be
reconciled
nor
ioyned
together
.
To
this
point
one
speaketh
fitly
:
If
(
saith
he
)
thou
wouldest
be
accounted
the
spouse
of
Christ
,
what
hast
thou
to
doe
with
the
wisedome
of
the
flesh
,
which
is
emnitie
with
God
?
wouldest
thou
reconcile
this
emnitie
,
and
haue
in
thee
both
the
wisedome
of
the
flesh
and
of
the
spirit
?
a
little
leauen
sowreth
the
whole
lumpe
,
and
how
much
more
when
Potest
perimi
vt
penitus
non
sit
,
non
potest
premi
vt
ei
contemperatura
sit
.
Gill●bert
.
sup
.
Cant
,
s●m
.
22.
the
leauen
is
much
,
and
the
lumpe
little
?
What
fellowship
is
there
betweene
the
law
of
concupiscence
,
and
the
law
of
charitie
?
that
ought
not
to
be
ioyned
with
this
,
because
it
will
not
be
subiect
to
it
:
for
the
wisedome
of
the
flesh
either
resisteth
the
law
of
God
,
and
so
is
an
enemie
,
or
vtterly
perisheth
and
commeth
to
nothing
;
either
it
resisteth
,
or
else
wholly
desisteth
;
it
may
be
destroyed
,
that
it
may
cease
to
be
,
but
it
cannot
be
kept
vnder
that
it
should
obey
,
&c.
Secondly
,
whereas
Satan
is
the
father
of
lies
,
and
the
chief
§.
Sect
.
8.
Worldly
wisedome
ioyned
with
lying
and
vntruth
.
author
of
dissimulation
,
trecherie
and
treason
;
this
worldly
wisedom
is
a
compounded
monster
of
all
this
hellish
brood
.
For
who
seeth
not
that
worldly
polititians
doe
so
accustome
their
tongues
to
speake
vntruths
,
that
lying
may
seeme
to
be
their
naturall
language
,
seeing
they
speake
it
with
such
facilitie
?
that
they
place
a
great
part
of
their
policie
,
in
making
their
tongues
and
hearts
so
to
differ
the
one
from
the
other
,
that
a
man
by
their
speeches
shall
least
of
all
gesse
at
their
meanings
?
and
were
it
not
that
like
the
diuell
their
schoolemaster
,
they
did
in
policie
sometimes
speake
truth
,
that
they
may
the
better
gaine
credit
when
they
lie
,
you
might
as
well
know
the
meaning
of
their
words
by
a
Dictionarie
of
contrarietie
,
as
by
that
which
naturally
they
seeme
to
signifie
.
Finally
,
that
they
account
him
but
an
heauie
headed
fellow
,
and
little
better
then
a
foole
,
who
is
open
hearted
,
and
speaketh
as
hee
thinketh
.
Wherein
what
doe
they
else
but
perue●t
the
course
of
nature
,
and
ioyne
with
the
diuell
against
God
?
for
whereas
hee
hath
purposely
made
the
tongue
to
bee
the
interpreter
of
the
minde
and
heart
,
they
make
it
to
deliuer
their
meanings
as
it
were
in
an
vnknowne
language
which
cannot
bee
vnderstood
,
and
to
giue
darke
riddles
in
stead
of
plaine
resolutions
?
and
what
doe
they
else
hereby
but
proclaime
,
that
their
wisedome
is
not
the
wisedome
of
God
,
seeing
her
mouth
speaketh
the
truth
,
and
Pro
.
8.
7.
8.
her
lips
abhorre
wickednesse
,
but
the
wisedome
of
the
old
Serpent
,
who
being
opposed
vnto
God
,
taketh
delight
in
lies
and
falsehood
?
So
also
they
ground
their
policies
vpon
dissimulation
,
deceit
§.
Sect
.
9.
Worldly
wisedome
grounded
vpon
dissimulation
and
deccit
.
and
fraud
,
which
haue
great
affinitie
with
the
former
,
and
are
able
to
doe
little
without
her
helpe
.
And
hereby
they
make
faire
weather
,
when
they
intend
a
storme
shall
follow
,
they
carrie
two
faces
vnder
one
hood
,
making
shew
of
loue
where
they
mortally
hate
,
&
smile
vpon
those
whom
they
desire
to
kill
,
like
their
predecessor
Ioab
,
who
stabbed
whilest
hee
embraced
,
and
Iudas
,
who
by
kissing
,
betrayed
.
The
flood
of
their
malice
is
alwaies
smoothest
where
it
is
deepest
,
and
where
for
some
wrong
,
either
receiued
or
imagined
,
they
intend
greatest
mischiefe
,
there
they
vse
most
complements
,
of
cap
and
knee
,
faire
words
and
kinde
embracings
;
because
according
to
the
rule
of
their
politikes
,
Professa
odia
tollunt
vindictae
locum
.
professed
hatred
loseth
opportunitie
of
reuenge
.
Yea
so
far
are
they
in
loue
with
this
deepe
dissimulation
,
and
out
of
liking
with
Christian
simplicitie
,
innocencie
and
sinceritie
,
which
is
opposed
thereunto
,
that
in
their
language
,
simplicitie
and
follie
are
all
one
,
and
fooles
are
vsually
called
by
the
name
of
innocents
.
Yea
so
contrarie
are
simplicitie
and
puritie
to
worldly
wisedome
,
that
the
Apostle
also
opposeth
the
one
to
the
other
,
saying
,
that
he
had
his
conuersation
in
the
world
in
simplicitie
and
godly
purenes
,
and
not
in
fleshly
wisedome
;
2.
Cor
.
1.
12.
implying
thereby
,
that
these
two
are
so
opposed
,
that
they
can
by
no
meanes
stand
together
.
Vnto
this
wee
may
adde
their
trecherie
and
treasons
,
as
§.
Sect
.
10.
That
worldly
wisedome
is
grounded
on
trecherie
and
treason
.
chiefe
pillars
of
worldly
policie
,
whereby
they
are
readie
to
betray
all
those
that
trust
them
,
and
to
cut
their
throates
who
haue
put
their
liues
into
their
hands
,
and
chosen
them
as
sanctuaries
of
refuge
;
to
falsifie
their
word
and
promises
,
confirmed
by
many
vehement
protestations
,
bitter
imprecations
,
and
deepe
oathes
;
when
as
either
at
the
first
they
intended
nothing
lesse
,
or
afterwards
finde
that
the
performance
of
their
promise
will
not
stand
with
their
profit
and
aduantage
.
In
which
trecheries
they
are
so
fleshed
,
that
they
acknowledge
no
friendship
,
nor
regard
the
neerest
kinred
,
but
without
respect
of
persons
,
tread
all
vnder
foote
,
which
stand
in
their
way
,
and
seeme
to
hinder
their
wicked
designes
.
The
which
their
treason
and
villanie
being
discouered
,
doth
not
at
all
daunt
them
in
their
cursed
courses
,
but
one
iniurie
occasioneth
▪
another
,
and
when
they
haue
no
other
reason
of
doing
wrong
,
they
will
still
doe
it
,
because
they
haue
done
it
;
and
according
to
their
prouerbe
,
whom
they
haue
once
iniured
,
they
will
neuer
forgiue
,
but
adde
one
wrong
vnto
another
;
like
cruell
cowards
,
still
keeping
downe
him
whom
they
haue
vniustly
ouerthrowne
,
lost
rising
againe
and
recouering
strength
,
hee
might
reuenge
himselfe
for
these
wrongs
receiued
.
Finally
,
to
make
vp
a
perfect
wickednesse
,
vnto
these
euill
§.
Sect
.
11.
Worldly
wisdome
propoundeth
wicked
ends
.
meanes
they
adioyne
as
euill
ends
;
neuer
respecting
in
any
of
their
proceedings
the
glorie
of
God
,
the
good
of
his
Church
,
or
the
saluation
of
their
owne
soules
;
but
rather
,
ioyning
with
Satan
in
all
their
courses
,
they
seeke
how
they
may
most
dishonor
God
,
vex
and
afflict
his
children
and
seruants
,
and
ingage
their
owne
soules
to
eternall
destruction
,
by
adding
one
wickednesse
to
another
;
or
to
take
them
at
the
best
,
the
chiefe
workes
which
they
aime
at
,
are
either
honors
and
preferments
,
which
they
aspire
vnto
by
treading
others
vnder
foot
;
or
riches
,
the
Mammon
of
iniquitie
,
which
they
seeke
to
compasse
and
obtaine
by
fraud
and
deceit
,
iniustice
and
violence
,
oppression
and
crueltie
:
or
voluptuous
pleasures
which
are
wicked
and
vnlawfull
,
the
which
they
often
procure
and
raise
out
of
the
griefe
of
their
poorer
neighbours
,
delighting
themselues
with
their
hurts
;
and
making
way
to
their
superfluous
pleasures
,
by
wringing
from
them
those
necessaries
which
should
maintaine
their
liues
;
like
that
wicked
Achah
who
must
haue
Naboths
inheritance
to
make
him
a
garden
.
And
this
is
that
wicked
worldly
wisdome
,
which
hath
bin
§.
Sect
.
12.
That
worldly
wisdome
hath
bin
alwayes
embraced
and
much
esteemed
in
the
world
.
Genes
.
4.
8.
Exod
.
1.
10.
1.
Sam
.
18.
21.
so
much
in
vse
among
carnal
men
from
the
beginning
of
the
world
:
thus
Caine
spoke
peaceablie
to
his
brother
,
when
his
meaning
was
to
murther
him
:
Pharaoh
dealeth
politikely
in
suppressing
Gods
Church
:
Saul
offereth
to
Dauid
his
daughter
in
mariage
,
when
his
purpose
was
to
make
it
the
occasion
of
his
death
,
and
maketh
alliance
to
serue
as
a
snare
to
catch
him
:
Ioab
embraceth
and
killeth
,
and
Iudas
kisseth
and
betrayeth
;
and
if
we
looke
to
Ieremies
times
,
you
shall
heare
him
complaining
,
that
the
polititians
of
that
age
did
bend
Ierem
.
9.
3.
4.
5.
their
tongues
like
their
bowes
for
lies
;
that
they
had
no
courage
for
the
truth
vpon
the
earth
,
but
proceeded
from
euill
to
worse
,
not
knowing
the
Lord
:
and
therefore
he
counselleth
euery
one
to
take
heed
of
his
neighbour
,
and
not
to
trust
any
brother
,
because
euery
brother
vsed
deceit
,
and
euery
friend
dealt
deceitfully
.
So
one
of
the
Ancients
describing
the
worldly
policie
which
was
vsed
in
his
daies
,
saith
that
it
consisted
in
gathering
Augustin
.
ad
fratr
.
in
cremo
serm
.
36.
treasure
,
and
in
scraping
together
worldly
goods
,
in
lying
,
swearing
,
cunning
peruerting
of
iustice
,
and
such
like
cariage
in
all
their
courses
;
all
which
(
saith
he
)
is
but
meere
foolishnesse
in
the
sight
of
God
.
So
another
speaking
according
to
the
experience
of
his
times
,
saith
,
that
this
is
the
wisdome
of
the
world
,
to
Gregor
.
moral
.
lib
.
10.
cap
.
16.
hide
the
heart
with
cunning
deuices
,
to
disguise
a
mans
meaning
with
his
words
,
to
make
those
things
which
are
false
to
seeme
true
,
and
those
things
which
are
true
to
appeare
false
.
This
forsooth
is
that
wisdome
which
is
knowne
of
yong
men
by
vse
,
and
learned
of
children
at
deare
rates
:
who
so
know
this
,
they
shew
their
pride
in
despising
others
,
and
those
who
are
ignorant
hereof
,
as
vnderlings
and
timorous
persons
admire
it
in
those
that
haue
it
;
because
this
same
doublenesse
,
being
cloaked
with
iniquitie
,
is
loued
of
them
,
whilest
peruersitie
of
mind
is
called
courtlinesse
.
This
wisedome
commandeth
those
that
obey
it
,
to
clime
into
the
highest
seate
of
honor
,
and
to
reioyce
in
the
vanitie
of
temporall
glorie
,
when
they
haue
obtained
it
;
to
take
manifold
reuenge
for
single
iniuries
:
to
giue
place
to
none
that
oppose
against
them
,
as
long
as
their
strength
lasteth
,
but
when
all
possibilitie
of
power
faileth
them
,
that
which
they
are
not
able
to
atchieue
by
professed
malice
,
they
must
effect
by
dissembling
peaceable
kindnesse
.
But
contrariwise
,
this
is
the
wisdome
of
the
iust
,
to
faine
nothing
in
outward
shew
,
to
declare
their
meaning
by
their
words
,
to
loue
truth
,
and
auoid
falshood
,
to
do
good
freely
,
and
to
suffer
euill
more
willingly
then
to
d●
it
,
not
to
seeke
reuenge
of
iniuries
,
but
to
thinke
it
gaine
to
be
rep●●ched
for
the
truth
.
But
this
simplicitie
of
the
iust
is
scorned
,
because
the
vertue
of
innocencie
is
by
worldlings
esteemed
follie
.
For
whatsoeuer
is
done
innocently
,
is
questionlesse
with
them
thought
foolish
,
and
whatsoeuer
in
any
worke
the
truth
approueth
,
that
soundeth
as
silly
to
carnall
wisdome
.
For
what
can
seeme
more
foolish
to
the
world
,
then
to
shew
a
mans
meaning
by
his
words
,
not
to
●ame
any
thing
with
cunning
fetches
,
to
offer
no
contumelies
for
iniuries
receiu●ct
;
to
pray
for
them
that
curse
;
to
seeke
pouertie
,
to
leaue
present
possessions
,
not
to
resist
him
that
taketh
by
violence
,
to
turne
the
other
cheeke
to
him
that
smiteth
?
&c.
But
what
is
thought
an
abomination
to
the
Aegyptians
,
that
the
Israelites
offer
to
God
,
and
this
simplicitie
of
conscience
which
all
vniust
worldlings
despise
as
weake
and
abiect
,
is
made
the
sacrifice
of
the
iust
.
And
another
of
latter
times
complaineth
,
that
well
sighted
simplicitie
,
which
is
so
void
of
dissimulation
,
as
Gill●berz
.
sup
.
Cant
.
serm
.
22.
that
it
is
not
blind
in
the
truth
,
is
in
these
daies
a
rare
bird
to
be
found
on
earth
,
or
if
her
haunt
be
any
where
,
it
is
very
secret
,
and
hid
in
the
clefts
of
the
rockes
,
and
in
hollow
walles
,
or
about
the
riuer
bankes
.
For
how
is
the
doues
eye
of
simplicitie
obscured
and
hid
?
who
now
followeth
not
the
worlds
deceits
?
who
ioyeth
not
to
vse
them
?
who
loueth
not
to
haue
them
,
or
to
be
said
that
he
hath
them
in
him
?
who
is
not
ashamed
of
the
doues
eyes
,
and
glorieth
not
in
the
eyes
of
kites
?
&c.
And
if
this
complaint
were
iustly
taken
vp
by
these
men
in
those
times
,
how
much
more
would
they
haue
inueighed
against
this
wicked
policie
of
the
world
,
if
they
had
liued
to
haued
read
Machiauels
Lectures
of
diuellish
impietie
,
and
seene
the
practise
of
many
of
his
schollers
,
who
farre
excell
their
master
in
the
deepe
skill
of
worldly
subtilties
and
hellish
mysteries
?
And
thus
haue
I
shewed
how
wicked
this
worldly
wisedome
§.
Sect
.
13.
That
worldly
wisdome
vnderstandeth
not
the
spirituall
things
of
God
.
is
in
it selfe
,
and
hurtfull
to
others
.
In
the
next
place
let
vs
consider
what
it
is
to
those
that
vse
it
;
where
vpon
due
examination
we
shall
find
,
first
,
that
it
doth
not
bring
vnto
them
any
true
profit
▪
secondly
,
that
it
is
exceeding
hurtfull
.
It
profiteth
not
:
for
first
,
whereas
the
chiefe
vse
of
wisdome
and
vnderstanding
is
to
know
the
spirituall
things
of
God
,
and
the
meanes
and
mysteries
of
our
saluation
,
the
eye
of
worldly
wisdome
is
not
only
dimme
sighted
,
but
euen
starke
blind
in
discerning
this
light
;
and
as
he
that
hath
no
eyes
cannot
1.
Cor
.
2.
10.
11
possiblie
see
,
because
he
wanteth
the
organ
and
instrument
of
seeing
;
so
it
is
as
impossible
that
the
carnall
worldling
(
how
wise
soeuer
he
be
)
should
perceiue
the
things
of
God
,
because
he
wanteth
the
instrument
of
this
spirituall
discerning
,
euen
the
Spirit
of
God
,
whereby
alone
the
darke
mind
of
man
is
illuminated
with
the
knowledge
of
the
truth
.
And
this
reason
the
Apostle
rendreth
of
the
ignorance
of
carnall
worldlings
,
where
he
saith
;
That
the
naturall
man
perceiueth
1.
Cor
.
2.
14.
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnesse
vnto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
But
he
that
is
spirituall
discerneth
all
things
.
And
therefore
our
Sauiour
Christ
speaking
generally
of
the
world
,
saith
,
Iohn
17.
25.
that
it
did
not
know
God
his
Father
;
&
his
holy
Apostle
testifieth
,
that
when
Christ
the
Son
of
God
came
into
the
world
,
the
world
knew
him
not
:
so
that
it
is
impossible
for
a
meere
Iohn
1.
10.
worldling
to
attaine
to
the
knowledge
of
God
,
and
of
his
Sonne
Christ
,
or
of
the
worke
of
redemption
and
saluation
wrought
by
him
:
whereof
it
is
,
that
when
Peter
acknowledged
Christ
to
be
the
Sonne
of
God
,
our
Sauiour
telleth
him
,
that
flesh
and
blood
had
not
reueiled
vnto
him
,
but
his
Father
which
is
in
heauen
.
To
which
purpose
the
Apostle
also
saith
,
that
seeing
the
world
by
wisdome
knew
not
God
,
in
the
wisdome
of
1.
Cor
.
1.
21.
God
,
it
pleased
God
by
the
foolishnesse
of
preaching
to
saue
them
that
beleeue
.
Whereby
it
appeareth
,
that
worldly
wisedome
helpeth
not
to
the
knowledge
of
spirituall
things
;
nor
at
all
furthereth
the
saluation
of
our
soules
:
but
serueth
onely
worldlings
(
like
the
Ostrich
wings
)
to
this
vse
,
to
hasten
their
speed
,
and
make
them
to
outrun
others
vpon
the
earth
,
and
in
earthly
things
;
but
cannot
helpe
them
to
flie
towards
heauen
,
by
the
spirituall
knowledge
of
God
and
our
Sauiour
Christ
.
The
reason
why
worldlings
by
their
worldly
wisedome
§.
Sect
.
14.
The
reason
why
worldly
wisdom
vnderstandeth
not
the
things
of
God
.
Matth
.
11.
25.
cannot
vnderstand
the
things
of
God
,
is
,
because
this
spirituall
knowledge
is
hid
from
them
,
as
appeareth
by
that
thanksgiuing
of
our
Sauiour
Christ
:
I
giue
thee
thankes
O
father
,
Lord
of
heauen
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
,
and
men
of
vnderstanding
,
and
hast
reuealed
them
vnto
babes
.
And
this
reason
our
Sauiour
rendreth
why
hee
spake
to
worldlings
in
parables
,
and
to
his
Disciples
plainly
,
Because
to
these
it
was
giuen
to
know
the
secrets
of
the
kingdome
Matth
.
13.
11.
of
heauen
,
but
to
them
it
was
not
giuen
.
And
this
hapneth
vnto
them
by
the
iust
iudgement
of
God
,
that
they
should
thus
be
giuen
ouer
to
their
owne
blindnesse
:
first
in
regard
of
their
pride
,
which
causeth
them
to
withdraw
themselues
from
God
,
and
to
shut
their
eyes
against
the
light
of
his
reuealed
will
,
preferring
farre
before
it
,
their
owne
wisedome
and
deepe
policie
,
vpon
which
can
nothing
follow
but
palpable
darknes
;
for
as
when
the
face
of
the
Moone
looketh
directly
vpon
the
Sunne
,
from
whom
she
borroweth
her
brightnes
,
she
is
full
of
light
,
but
being
auerted
and
turned
from
it
,
doth
lose
all
,
sauing
only
a
shadow
of
light
which
is
her
owne
:
so
when
we
set
our
face
vpon
the
Sunne
of
righteousnes
Iesus
Christ
,
and
depend
vpon
his
instruction
for
our
illumination
,
we
are
full
of
the
light
of
sauing
knowledge
;
but
when
we
turne
our
backs
vpon
him
,
we
lose
all
our
brightnes
,
sauing
that
light
of
nature
and
of
carnall
wisedome
,
which
in
comparison
of
this
spirituall
light
of
sauing
knowledge
,
is
no
better
then
a
shadow
.
Besides
,
when
they
are
proud
of
this
earthly
trash
,
the
Lord
will
not
giue
them
the
true
treasure
;
and
because
they
glorie
so
much
in
a
glittering
counter
,
that
they
forget
the
giuer
,
the
Lord
will
not
vouchsafe
to
bestow
vpon
them
his
pure
gold
and
richest
iewels
.
Neither
doe
they
,
being
conceited
of
their
owne
wisedom
,
make
any
account
of
the
wisedome
of
God
,
and
knowledge
of
his
will
,
nor
vse
any
meanes
appointed
by
God
to
attaine
vnto
it
:
yea
their
own
carnall
wisedome
so
puffeth
them
▪
vp
with
pride
,
that
in
comparison
thereof
,
they
skorne
the
wisedome
of
God
,
and
of
his
Gospell
,
and
esteeme
it
no
better
then
1.
Cor
.
1.
18.
meere
foolishnes
.
And
therefore
no
maruell
if
the
Lord
doe
withhold
his
gifts
from
those
that
doe
contemne
them
,
and
denie
to
giue
this
precious
pearle
of
heauenly
wisedome
,
and
sauing
knowledge
,
to
these
filthie
swine
,
who
would
but
tread
it
vnder
their
feete
.
To
this
purpose
one
saith
,
that
those
cannot
behold
the
wisedome
of
God
,
who
are
wise
in
their
Gregor
.
Moral
.
lib
.
37.
cap
.
27.
owne
eyes
;
for
as
much
as
they
are
so
far
distant
from
this
light
,
as
they
are
from
being
humble
in
themselues
:
for
whilest
the
swelling
of
pride
doth
increase
in
their
mindes
,
it
doth
dimme
the
sight
of
contemplation
,
and
when
they
begin
to
imagine
that
they
shine
more
then
others
,
then
they
depriue
themselues
of
the
light
of
truth
.
Finally
,
worldly
men
make
an
idoll
of
their
wisedome
,
by
trusting
in
it
for
their
prouision
and
protection
,
Adveram
sapientiam
venire
non
possunt
qui
falsae
suae
sapientiae
fid●cia
decipiuntur
.
Gregor
.
Moral
.
lib
.
17.
cap
.
14
▪
more
then
vpon
God
himselfe
;
and
therefore
Gods
spirit
,
which
is
the
fountaine
of
true
wisedome
,
will
not
lodge
in
that
heart
,
where
this
idoll
is
erected
,
neither
will
God
and
this
earthly
Dagon
dwell
together
.
So
the
same
author
saith
,
that
they
cannot
attaine
vnto
true
wisedome
,
which
are
deceiued
with
the
confidence
of
their
owne
wisedome
,
which
is
false
and
counterfeit
,
&c.
And
hence
it
is
that
the
Apostle
Paul
perswadeth
those
who
are
carnally
wise
to
become
fooles
,
that
so
they
might
attaine
vnto
true
wisedome
.
Let
no
man
(
saith
1.
Cor
.
3.
18.
Relinquamus
noxam
sapientiam
,
discamus
laudabilem
fatuitatem
.
Gregor
.
Moral
.
lib
.
37.
cap
.
27.
1.
Cor
.
1.
27.
he
)
deceiue
himselfe
.
If
any
man
among
you
seeme
to
be
wise
in
this
world
,
let
him
be
a
foole
that
he
may
be
wise
.
And
the
former
author
exhorteth
vs
to
forsake
this
hurtfull
wisedome
,
and
to
learne
this
laudable
follie
,
because
it
is
written
,
that
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
.
Secondly
,
this
carnal
&
worldly
wisdom
doth
not
certainly
§.
Sect
.
15.
Worldly
wisedome
doth
not
certainly
assure
men
of
the
vain
things
of
this
life
.
assure
vs
of
the
vaine
things
of
this
life
,
for
the
cōpassing
whereof
it
imploieth
all
his
strength
:
for
seeing
it
opposeth
it selfe
against
God
,
and
trusteth
and
dependeth
wholly
vpon
it
owne
abilities
,
thinking
to
thriue
in
euill
designes
by
the
vse
of
wicked
meanes
;
therefore
the
wisedome
of
God
opposeth
against
it
,
bringing
it
to
nothing
,
and
making
all
these
deepe
policies
and
cunning
deuices
vaine
and
frustrate
;
as
appeareth
both
by
testimonies
of
Scripture
and
examples
.
Dauid
saith
that
the
worldlings
deceit
is
vaine
,
and
notwithstanding
Psal
.
119.
118.
their
policies
God
treadeth
them
down
when
they
depart
from
his
statutes
.
And
the
Apostle
telleth
vs
,
that
God
will
destroy
the
wisedome
of
the
wise
,
and
will
cast
away
1.
Cor
.
1.
19.
Esa
.
29.
14.
the
vnderstanding
of
the
prudent
,
that
the
wisedom
of
the
world
,
and
the
Princes
of
the
world
,
commeth
to
nought
:
and
that
their
wisedome
is
foolishnes
,
because
he
catcheth
the
wise
in
their
1.
Cor
.
2.
6.
Chap.
3.
19.
owne
craftinesse
.
And
howsoeuer
their
policies
may
seeme
deepe
in
themselues
,
and
their
counsels
vnresistable
by
humane
power
;
yet
seeing
they
plot
them
against
God
himselfe
they
cannot
stand
:
for
,
as
the
Wise
man
teacheth
vs
,
there
is
no
wisedome
,
neither
vnderstanding
nor
counsell
against
Prou.
21.
30.
the
Lord
.
Examples
hereof
we
haue
in
the
builders
of
Babel
,
whose
policies
and
power
the
Lord
soone
defeated
,
by
confounding
their
languages
:
In
Pharaoh
,
who
when
he
thought
Exod
.
1.
10.
to
doe
most
wisely
,
was
frustrate
of
his
end
,
and
in
despite
of
all
his
policy
Gods
people
were
deliuered
,
and
he
destroied
.
In
Achitophel
,
whose
subtill
counsell
tooke
no
effect
,
because
,
2.
Sam
.
17.
14.
as
the
text
saith
,
God
was
purposed
to
destroy
it
.
In
Haman
,
who
with
his
cunning
policies
brought
himselfe
to
the
gallowes
,
and
aduanced
him
whom
hee
intended
to
ruine
.
Yea
the
Lord
doth
not
onely
defeate
their
carnall
wisedome
,
§.
Sect
.
16.
God
turneth
worldly
wisedome
into
fool●shies
.
Iob
5.
13.
Esa
.
44.
25.
Rom
.
1.
22.
but
also
doth
turne
it
to
ridiculous
follie
,
and
when
they
thinke
to
be
admired
for
their
deepe
policies
,
hee
causeth
them
to
be
skorned
for
their
shallow
foolishnes
.
Thus
Eliphaz
affirmeth
,
that
God
taketh
the
wise
in
their
craftinesse
,
and
the
counsell
of
the
wicked
is
made
foolish
.
And
the
Apostle
saith
that
the
Gentiles
,
when
they
professed
themselues
to
bee
wise
,
they
became
fooles
.
And
elsewhere
he
demandeth
,
Where
is
the
wise
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
world
?
hath
not
God
(
saith
he
)
made
the
wisedome
of
this
world
1.
Cor
.
1.
20.
foolishnes
?
Not
vnfitly
therefore
are
fooles
in
our
accustomed
speech
called
naturals
,
seeing
the
wisest
man
who
is
but
meerely
naturall
is
a
very
foole
,
both
because
hee
is
vtterly
destitute
of
spirituall
and
sauing
wisedome
,
and
also
because
the
Lord
turneth
that
carnall
wisedome
he
hath
into
sottish
foolishnes
.
So
when
Saul
,
leauing
the
Lord
,
began
to
be
directed
by
his
owne
wisedome
,
the
Prophet
Samuel
telleth
him
,
that
hee
had
done
foolishly
,
in
not
keeping
the
commandement
1.
Sam
.
13.
13.
of
God
.
And
into
what
extreame
follie
did
the
wise
counsell
of
Achitophel
bring
him
,
causing
him
to
hang
himselfe
,
for
feare
of
a
worse
turne
;
and
to
auoide
the
Kings
deserued
displeasure
,
by
leaping
into
hell
?
The
reason
hereof
is
apparant
,
for
though
mans
wisedome
be
neuer
so
great
,
yet
it
is
not
infinite
;
hee
cannot
foresee
future
contingents
,
much
lesse
dispose
them
,
and
therefore
whilest
he
auoideth
one
danger
which
hee
foresaw
,
he
is
ouertaken
by
another
which
was
without
the
compasse
of
his
prouidence
;
and
hauing
setled
his
counsels
vpon
the
ground
of
many
probabilities
or
certainties
,
one
whereof
seemeth
to
cohere
with
another
,
some
thing
which
either
was
not
,
or
could
not
bee
foreseene
,
happening
,
disordreth
and
confoundeth
all
the
rest
,
and
so
bringeth
all
his
policies
to
nothing
;
like
a
chaine
which
falleth
asunder
when
but
one
linke
thereof
is
broken
.
Who
therefore
would
esteeme
of
this
worldly
wisedome
,
seeing
it
doth
not
with
any
certaintie
procure
that
good
,
for
which
it
is
onely
good
,
nor
attaineth
vnto
oftentimes
these
worldly
vanities
,
whereof
when
it
faileth
it selfe
is
vaine
and
to
no
vse
?
But
much
lesse
doth
it
helpe
vs
to
the
fruition
of
spirituall
§.
Sect
.
17.
Worldly
wisedome
hindreth
the
fruition
of
spirituall
benefits
.
1.
Cor
.
2.
5.
6.
benefits
;
for
,
as
I
haue
shewed
,
it
is
a
great
enemie
to
sauing
knowledge
,
and
to
the
growth
of
all
sanctifying
graces
,
making
the
seede
of
the
word
vnfruitfull
,
and
the
meanes
of
saluation
vnpowerfull
and
vneffectuall
,
when
it
is
ioyned
with
them
,
yea
it
so
puffeth
men
vp
with
pride
,
that
they
neuer
desire
to
vse
the
meanes
of
their
spirituall
welfare
,
and
though
they
be
diseased
to
the
death
,
yet
feeling
not
their
paine
,
they
haue
no
care
of
being
cured
and
recouered
.
And
therefore
one
preferreth
the
knowledge
which
is
ioyned
with
paine
and
griefe
,
before
this
which
puffeth
vp
;
because
paine
requireth
that
health
which
this
swelling
counterfeiteth
;
Non
dubito
quin
dolentem
tumenti
praeferas
;
qui●
sanitatem
quam
tumor
simulat
dolor
postula●
;
qui
autem
postulat
propinquat
s●luti
.
Bernar
.
super
Cantic
.
Serm
.
36.
and
he
is
neere
vnto
health
that
desireth
it
,
because
he
that
asketh
doth
also
receiue
.
And
as
it
hindreth
grace
in
this
life
,
so
also
glorie
in
the
life
to
come
;
for
so
wholly
is
it
taken
vp
with
earthly
things
,
that
it
hath
no
leisure
to
thinke
on
heauenly
;
and
trauelleth
so
much
in
atchieuing
worldly
desires
,
that
it
hath
no
time
to
take
paines
in
trauelling
that
way
which
leadeth
to
life
eternall
;
and
he
that
busieth
himself
about
other
businesse
,
and
setteth
not
one
foote
forward
in
the
way
,
shall
neuer
come
to
his
iourneys
end
.
So
one
saith
,
that
this
worldly
wisedome
helpeth
not
forward
to
the
attaining
Prudentia
ist●
quae
seculi
est
non
suffragatur
ad
vitam
aeternam
,
&c.
Ambros
.
in
Psal
.
118.
se●
.
22
▪
of
eternall
life
;
for
it
is
wholly
intent
about
honour
,
trifling
profits
in
heaping
vp
of
wealth
,
and
not
in
treasuring
vp
good
works
.
Finally
,
it
is
wholly
conuersant
about
worldly
rudiments
,
being
a
wisedome
rather
in
pompous
shew
then
in
deed
and
truth
.
And
such
is
all
Philosophie
which
seeketh
after
strange
things
,
and
is
ignorant
of
it selfe
;
searcheth
the
climats
of
heauen
,
and
the
regions
of
the
world
which
profit
not
,
and
knoweth
not
God
and
our
Sauiour
Christ
.
And
who
seeth
not
this
verified
by
daily
experience
?
for
who
are
more
ignorant
euen
in
the
principles
of
religion
,
who
more
prophanely
contemne
the
seruice
of
God
,
and
all
meanes
of
their
saluation
,
who
more
neglect
prayer
and
preaching
,
and
all
exercises
of
Christian
religion
,
then
the
great
Polititians
of
the
world
,
being
so
wholly
taken
vp
with
the
affaires
of
earthly
kingdomes
,
that
they
quite
forget
the
way
to
the
kingdome
of
heauen
?
Finally
,
this
worldly
wisdome
doth
not
priuiledge
men
from
§.
Sect
.
18.
Worldly
wisedome
doth
not
priuiledge
men
from
Gods
fearful
iudgements
.
Psalm
.
49.
10.
2.
Thes
.
1.
8.
Gods
feareful
iudgements
,
neither
wil
this
subtil
fence
ward
off
the
downe
right
blowes
of
his
punishing
hand
:
it
cannot
exempt
men
so
much
as
from
a
temporarie
death
,
for
as
the
Psalmist
saith
,
the
wise
men
die
,
as
wel
as
the
foolish
,
&
leaue
their
riches
vnto
others
.
Much
lesse
can
it
free
them
from
eternall
vengeance
,
which
shall
be
inflicted
on
all
that
doe
not
know
God
,
nor
obey
the
Gospell
of
our
Lord
Iesus
Christ
.
For
if
Satan
himselfe
,
who
farre
excelleth
all
men
in
wisdome
and
subtile
policie
,
cannot
with
all
his
wit
and
long
experience
,
find
out
any
tricke
or
shift
to
escape
damnation
,
how
much
lesse
shall
they
who
come
farre
behind
him
in
this
skill
and
cunning
?
And
if
Achitophel
the
arch-polititian
,
whose
words
were
oracles
,
could
not
with
all
his
wisdome
,
when
he
was
pursued
with
Gods
iust
vengeance
,
procure
a
pardon
of
himselfe
,
for
himselfe
,
nor
so
much
as
intreate
a
repriue
from
his
owne
furie
,
but
rather
then
iustice
should
not
be
executed
became
his
owne
hangman
,
and
not
waiting
for
outward
force
,
did
with
his
owne
hands
wilfully
cast
his
soule
into
hell
fire
:
how
much
lesse
shall
they
obtaine
a
pardon
of
the
righteous
Iudge
of
heauen
and
earth
,
when
at
the
great
assises
they
shal
be
called
to
an
account
for
all
their
Machiauelliā
trickes
,
and
diuellish
policies
,
wherewith
they
haue
dishonored
God
,
circumuented
and
iniured
their
neighbours
,
and
made
deepe
wounds
in
their
owne
consciences
?
But
as
this
worldly
wisdome
helpeth
not
,
so
contrariwise
§.
Sect
.
19.
That
worldly
wisdome
bringeth
with
it
much
hurt
.
Ierem
.
4.
22.
it
exceedingly
hurteth
,
for
as
it
maketh
men
foolish
vnto
good
,
so
exceeding
politicke
and
prone
to
act
the
works
of
darkenesse
:
according
to
Gods
complaint
by
his
Prophet
;
My
people
is
foolish
and
haue
not
knowne
me
,
they
are
foolish
children
,
and
haue
no
vnderstanding
;
they
are
wise
to
do
euill
,
but
to
do
well
they
haue
no
knowledge
.
And
though
in
rapine
,
greedie
scraping
,
and
cunning
circumuenting
all
that
deale
with
them
,
they
haue
as
many
eyes
as
Argus
,
and
are
as
sharpe
sighted
as
the
Eagle
:
yet
in
the
workes
of
God
,
and
in
the
duties
of
loue
,
they
are
as
blind
as
beetles
or
moales
.
It
Iohn
7.
48.
and
12.
42.
hindreth
men
from
profession
of
religion
,
because
it
is
ioyned
with
worldly
contempt
,
especially
when
it
is
accompanied
with
the
crosse
;
thinking
it
great
madnesse
to
contend
much
for
religion
;
to
leaue
their
Prince
,
to
follow
the
truth
;
and
to
hazard
their
preferments
in
the
world
,
which
they
haue
alreadie
in
possession
,
for
some
bare
promises
(
as
they
account
them
)
of
better
things
in
the
world
to
come
.
It
bringeth
not
with
it
so
much
as
worldly
ioy
and
pleasure
,
but
rather
vexation
of
spirit
,
and
much
heauinesse
.
And
as
the
Wise
man
saith
,
who
had
most
experience
of
it
;
In
the
multitude
of
wisdome
is
much
griefe
,
and
he
that
increaseth
knowledge
increaseth
sorrow
:
for
he
is
still
iealous
of
his
state
,
and
alwaies
readie
to
cast
doubts
:
he
hath
more
skill
in
foreseeing
euils
,
then
in
preuenting
them
;
and
long
before
they
come
he
doth
anticipate
them
with
his
feare
and
care
;
grieuing
long
before
the
cause
of
griefe
approcheth
,
and
making
himselfe
presently
miserable
,
because
hee
expecteth
miserie
in
time
to
come
;
yea
and
oftentimes
he
thus
tormenteth
himselfe
with
a
shadow
,
and
through
false
feare
indureth
true
sorrow
,
the
euill
which
he
feared
and
expected
neuer
happening
vnto
him
:
but
if
the
euill
which
he
feareth
commeth
,
then
to
what
end
serueth
this
worldly
wisdome
,
but
to
make
it
giue
a
deeper
wound
with
ouer
vehement
apprehension
?
to
gather
arguments
to
amplifie
his
griefe
,
and
with
the
waight
of
opinion
,
to
make
his
burthen
more
intollerable
?
whereas
those
whose
wit
hath
a
shorter
reach
;
lay
not
hold
of
miseries
before
they
touch
them
,
nor
complaine
of
more
then
they
sensibly
feele
;
and
oftentimes
shadowes
of
ill
grounded
hopes
,
bring
vnto
them
for
the
present
,
substantiall
comfort
.
§.
Sect
.
20.
Other
euils
into
which
worldly
wisdome
plungeth
men
.
Valde
difficile
est
vt
is
qui
se
sapientem
aestimat
,
mentem
ad
humilitatem
reducat
,
&c.
Gregor
.
moral
.
lib
.
16.
cap
.
27.
Againe
,
this
worldly
wisdome
puffeth
men
vp
with
pride
,
and
maketh
them
to
haue
an
ouerweening
conceit
of
their
owne
excellencie
;
so
that
it
is
a
thing
as
rare
as
a
blacke
Swan
,
to
find
a
man
both
worldly
wise
and
truly
humble
.
To
which
purpose
one
saith
,
that
it
is
hard
to
find
one
who
conceiting
himselfe
wise
,
reduceth
his
mind
to
humilitie
,
and
either
beleeueth
those
who
informe
him
in
the
truth
,
or
layeth
aside
his
owne
peruerse
meaning
and
opinion
.
And
this
pride
is
ioyned
with
rebellion
against
God
,
for
when
they
thinke
themselues
too
wise
to
depend
vpon
him
,
they
become
so
foolish
as
to
oppose
against
him
:
so
the
Apostle
saith
,
that
the
wisdome
of
the
flesh
is
emnitie
against
God
;
and
the
Lord
complaineth
of
Rom
.
8.
7.
Babylon
,
that
her
wisdome
and
knowledge
caused
her
to
rebell
;
Esay
47.
10.
and
to
say
in
her
heart
I
am
and
there
is
none
else
.
And
consequently
,
this
carnall
and
worldly
wisdome
bringeth
destruction
:
for
when
in
pride
of
heart
they
oppose
against
God
,
then
he
also
opposeth
against
them
,
and
their
rebellion
turneth
to
their
own
ruine
:
yea
he
turneth
their
owne
wisdome
to
their
destruction
,
and
intangleth
them
in
their
owne
wilie
snares
,
which
they
haue
laid
for
others
.
So
it
is
said
,
that
God
catcheth
the
wise
in
their
owne
craftinesse
,
and
after
he
hath
1.
Cor
.
3.
19.
Psal
.
7.
15.
16.
digged
a
pit
,
he
causeth
him
to
fall
into
it
himselfe
,
and
maketh
his
mischiefe
to
returne
vpon
his
owne
head
.
And
thus
was
Ieroboam
insnared
in
those
nets
of
subtilty
which
himselfe
made
;
for
fearing
lest
the
people
by
going
to
the
Temple
at
Ierusalem
,
and
conuersing
with
their
brethren
,
the
men
of
Iuda
,
might
be
perswaded
to
leaue
him
,
and
to
reunite
themselues
to
the
kingdome
of
Dauid
;
he
politikely
deuised
to
stay
them
from
this
reuolt
,
by
erecting
golden
calues
in
his
owne
countrey
,
1.
Kings
12.
26.
27.
28.
that
in
them
the
people
might
worship
God
,
and
saue
a
labour
in
going
further
;
but
as
the
Spirit
of
God
obserueth
,
This
thing
turned
to
sinne
vnto
the
house
of
Iereboam
,
euen
to
roote
it
out
,
and
destroy
it
from
the
face
of
the
earth
.
And
the
like
might
be
said
of
Saul
,
Achitophel
,
Haman
and
many
1.
Kings
13.
34.
others
.
And
though
these
wise
worldlings
could
with
their
subtile
policies
escape
this
destruction
in
this
life
,
yet
it
will
surely
ouertake
them
in
the
life
to
come
,
and
cast
them
headlong
into
the
pit
of
perdition
:
for
as
the
Apostle
saith
,
the
wisdome
of
the
flesh
causeth
death
:
that
is
,
not
onely
the
first
Rom
.
8.
6.
death
,
whereby
they
die
vnto
righteousnes
and
all
goodnes
,
but
also
the
second
death
,
whereby
dying
they
shall
neuer
die
,
but
liue
to
die
that
dying
life
,
or
liuing
death
,
in
those
intollerable
and
euerlasting
torments
of
hell
fire
.
Seeing
therefore
this
worldly
and
carnall
wisedome
is
so
§.
Sect
.
21.
That
we
are
to
comtemne
worldly
wisdome
,
and
to
labour
after
that
which
is
diuine
and
spirituall
.
euill
and
wicked
in
it selfe
;
and
the
cause
of
so
many
euils
vnto
vs
;
let
vs
not
enuie
worldlings
this
their
happinesse
wherein
they
so
much
boast
and
glorie
;
but
learne
to
contemne
and
hate
it
,
as
being
an
enemie
to
God
and
our
owne
saluation
.
For
what
will
it
aduantage
vs
to
be
admired
for
it
in
the
world
,
and
to
be
despised
in
the
sight
of
God
?
to
haue
it
commend
vs
,
and
God
and
our
owne
consciences
to
condemne
vs
?
to
be
aduanced
by
it
to
the
counsel
of
Princes
,
and
to
haue
Gods
counsailes
and
the
mysteries
of
our
saluation
hid
and
concealed
from
vs
?
Finally
,
what
will
it
auaile
vs
,
if
by
it
we
should
be
exalted
to
the
greatest
offices
of
state
,
and
highest
places
in
the
kingdome
,
if
we
be
excluded
thereby
from
hauing
so
much
as
the
lowest
place
in
the
kingdome
of
heauen
?
What
will
it
profit
vs
to
gaine
with
our
policies
worldly
vanities
,
and
those
temporarie
trifles
of
honors
,
riches
and
earthly
pleasures
,
of
which
we
haue
not
one
dayes
assurance
,
and
to
lose
thereby
those
eternall
ioyes
and
vnspeakable
pleasures
,
which
are
at
Gods
right
hand
for
euermore
?
Leauing
therefore
this
carnall
wisedome
,
to
carnall
worldlings
;
let
vs
labour
to
be
wise
vnto
God
,
and
seeke
those
things
in
the
first
place
which
tend
to
his
glorie
,
and
the
saluation
of
our
owne
soules
:
and
let
vs
vse
all
good
meanes
to
furnish
our
hearts
and
minds
with
all
sanctifying
and
sauing
graces
,
and
especially
with
that
spirituall
wisedome
,
whereby
we
vnderstand
his
will
reuealed
in
his
word
,
and
endeauour
to
conforme
our selues
vnto
it
in
all
holy
obedience
,
both
in
our
hearts
and
affections
,
and
in
our
liues
and
conuersations
;
and
so
will
the
Lord
approue
,
loue
and
fauour
vs
in
this
life
,
and
crowne
vs
with
euerlasting
ioy
and
happinesse
in
the
life
to
come
.
CHAP.
X.
That
worldly
learning
seuered
from
true
godlinesse
,
is
to
be
contemned
.
ANd
thus
haue
I
shewed
that
meere
ciuill
§.
Sect
.
1.
That
learning
in
it
owne
n●ture
is
good
and
verie
commendable
.
vertues
,
and
particularly
the
wisedome
of
worldlings
,
may
and
ought
to
be
contemned
and
despised
of
Christians
,
as
being
not
onely
voyd
of
any
worth
and
excellencie
,
which
might
inflame
their
loue
;
but
also
so
full
of
sinne
and
corruption
,
and
so
hurtfull
and
pernicious
to
those
who
set
their
hearts
on
them
,
that
they
iustly
deserue
to
be
hated
and
reiected
.
Now
it
followeth
,
that
according
to
my
order
propounded
,
I
adde
some
thing
of
the
gifts
and
ornaments
of
the
mind
,
namely
,
the
gifts
of
humane
learning
,
and
of
science
and
knowledge
,
which
the
world
abuseth
as
occasions
and
grounds
of
dangerous
tentations
.
And
first
I
will
speake
briefly
of
humane
learning
;
consisting
principally
in
the
knowledge
,
memorie
and
skilfull
vse
of
arts
and
languages
;
the
which
is
in
it
owne
nature
good
,
as
being
an
excellent
gift
of
God
,
whereby
the
mind
of
man
is
adorned
,
and
his
naturall
gifts
and
faculties
much
improued
,
polished
and
perfected
;
so
as
it
is
a
question
disputable
,
whether
nature
,
or
this
art
and
learning
are
of
greater
vse
and
efficacie
,
for
the
directing
and
perfecting
of
such
humane
affaires
,
as
are
of
greatest
excellencie
.
By
it
the
harshnes
and
roughnesse
of
nature
is
mollified
and
mitigated
,
barbarisme
banished
,
ciuilitie
preserued
and
increased
,
all
things
which
tend
to
the
well-being
and
bettering
of
humane
societie
perfected
,
and
in
a
word
,
hereby
the
rough
fallow
grounds
of
our
hearts
are
as
it
were
ploughed
vp
,
and
fitted
and
prepared
to
receiue
the
seeds
of
diuine
knowledge
.
In
it
owne
nature
therfore
,
humane
learning
is
not
only
good
but
very
excellent
,
and
is
not
contemned
and
hated
by
any
,
but
those
who
are
rude
and
ignorant
,
yea
it
ought
in
this
sense
to
be
esteemed
and
sought
after
as
a
pearle
of
price
,
which
is
much
to
be
preferred
before
all
the
treasures
and
honors
of
the
world
;
as
being
a
singular
ornament
of
the
mind
,
which
euen
in
the
iudgement
of
Gods
Spirit
maketh
his
faithfull
seruants
more
praise-worthie
;
for
thus
the
holy
Ghost
commendeth
Moses
for
his
excellent
learning
,
saying
,
that
he
was
learned
in
all
Acts
7.
22.
the
wisedome
of
the
Aegyptians
,
among
whom
learning
in
those
daies
chiefely
flourished
;
and
Apollos
,
whom
he
also
Acts
18.
24.
praiseth
for
his
eloquence
and
knowledge
.
But
if
we
consider
of
this
learning
as
it
is
in
vs
,
then
is
it
to
§.
Sect
.
2.
That
worldly
learning
becommeth
euill
vnto
vs
,
when
it
is
abused
.
be
esteemed
among
things
indifferent
,
the
which
according
as
they
are
vsed
by
the
partie
that
hath
them
,
are
either
good
when
they
are
well
vsed
,
or
euill
when
they
are
abused
,
and
the
nature
of
them
infected
and
poysoned
through
the
contagion
of
our
corrupt
nature
.
And
thus
learning
is
good
,
when
it
is
well
vsed
for
those
good
purposes
aboue
mentioned
,
to
which
in
it
owne
nature
it
inclineth
,
and
furthereth
those
good
ends
for
which
God
hath
ordained
it
;
and
euill
,
when
as
it
is
abused
through
our
corruption
;
as
namely
,
when
as
we
wax
so
proud
of
this
gift
of
God
,
that
we
forget
the
giuer
,
or
insult
ouer
our
brethren
who
are
not
qualified
with
it
;
for
as
learning
is
the
ornament
of
the
minde
,
so
humilitie
is
the
ornament
of
learning
.
Secondly
,
when
as
being
idle
and
fruitlesse
it
helpeth
not
forward
those
ends
for
which
it
was
giuen
vs
,
neither
bettering
the
minde
,
nor
ordering
the
affections
,
nor
reforming
the
life
and
manners
,
nor
increasing
ciuilitie
,
nor
yet
fitting
and
preparing
vs
for
true
religion
;
but
contenting
our selues
with
an
idle
theorie
and
speculation
,
we
vse
our
knowledge
only
to
know
,
as
the
Athenians
were
said
to
vse
their
money
,
only
to
tell
it
;
vnlesse
it
be
now
and
then
,
when
wee
affect
the
praise
of
learning
in
discoursing
with
others
.
Thirdly
,
when
as
wee
set
our
hearts
wholly
vpon
it
,
and
spend
all
our
time
in
attaining
vnto
it
,
and
hauing
obtained
it
,
doe
finally
rest
in
it
;
as
though
it
were
the
cause
of
our
comming
into
the
world
,
and
the
very
end
of
our
liues
,
to
get
humane
learning
;
whereas
it
ought
to
be
the
way
,
and
not
our
marke
and
chief
scope
,
and
as
an
handmaide
to
trimme
and
adorne
vs
,
and
so
to
vsher
vs
into
the
presence
of
vertue
and
true
godlinesse
,
and
not
to
bee
esteemed
▪
and
adored
as
our
chiefe
Ladie
and
soueraigne
Princesse
.
For
this
were
to
content
our selues
to
liue
in
the
porch
,
and
neglect
the
beautifull
lodging
which
it
leadeth
vnto
;
and
like
Penelope
her
suiters
,
to
leaue
the
Mistrisse
,
and
make
loue
to
the
handmaid
.
Fourthly
,
when
as
wee
haue
an
insatiable
desire
in
hoarding
vp
these
rich
treasures
,
being
neuer
satisfied
,
but
euer
curiously
prying
into
the
very
hidden
bowels
of
natures
secrets
:
for
the
Apostle
telleth
vs
,
there
is
a
measure
of
our
vnderstanding
,
as
well
Rom
.
12.
3.
as
of
our
stature
,
aboue
which
when
it
is
racked
,
it
bringeth
as
much
torment
to
the
minde
,
as
the
other
to
the
body
;
and
that
there
is
a
sobrietie
in
our
soules
,
which
contenteth
it
selfe
with
a
competent
portion
of
this
spiritual
food
of
learning
and
knowledge
;
the
which
being
exceeded
,
causeth
a
surfet
,
which
casteth
the
minde
into
diuers
and
dangerous
diseases
which
are
hardly
cured
.
And
another
demandeth
,
if
he
be
to
be
reproued
,
which
gathereth
needlesse
superfluities
,
and
in
his
house
setteth
out
to
the
shew
an
outward
pompe
of
precious
things
,
and
he
to
be
excused
which
is
too
much
occupied
,
in
gathering
superfluous
abundance
of
learning
&
humane
knowledge
?
Yea
(
saith
he
)
to
desire
to
know
more
then
enough
,
is
to
be
reprehended
,
as
being
a
kind
of
Plus
s●ire
velle
quam
sit
satis
,
intemperantiae
genus
est
.
Senec
.
epist
.
88.
intemperance
.
Lastly
,
this
learning
is
abused
when
we
ouervalue
and
esteeme
it
,
as
when
wee
place
therein
our
chiefe
happinesse
,
or
preferre
it
before
the
knowledge
of
God
and
his
true
religion
,
or
the
rest
of
his
sanctifying
and
sauing
graces
,
aduancing
the
handmaides
aboue
their
mistrisse
,
and
esteeming
the
confused
languages
of
Babel
,
aboue
that
excellent
language
of
the
spirituall
Canaan
.
In
which
respects
when
learning
is
abused
,
it
degenerateth
§.
Sect
.
3.
That
worldly
learning
is
to
be
contemned
,
first
because
it
doth
not
profit
vs.
from
his
owne
nature
,
and
becommeth
vnto
vs
euill
,
worldly
and
wicked
,
and
is
therefore
of
all
Gods
seruants
to
be
contemned
and
despised
,
loathed
and
abhorred
.
Now
that
wee
may
contemne
this
worldly
and
wicked
learning
,
which
is
so
much
admired
among
carnall
men
who
haue
attained
vnto
it
,
let
vs
consider
,
first
,
that
it
bringeth
with
it
no
true
profit
;
and
then
,
that
it
is
the
cause
of
much
hurt
.
That
this
learning
of
carnall
worldlings
profiteth
them
not
,
it
may
appeare
by
induction
of
particulars
.
For
what
doth
it
auaile
them
to
be
good
Logicians
,
when
as
they
are
neither
skilfull
in
finding
out
what
the
good
and
perfect
will
of
God
is
,
nor
able
to
iudge
betweene
that
which
is
good
and
euill
,
nor
to
confute
the
subtill
sophistrie
and
dangerous
paralogismes
of
our
spirituall
enemie
the
diuell
,
whereby
out
of
false
premises
he
frameth
against
their
soules
most
damnable
conclusions
?
What
doth
it
profit
them
to
bee
good
Rhetoricians
in
perswading
of
others
vnto
what
they
list
,
by
setting
a
faire
glosse
vpon
a
false
cause
,
if
they
haue
not
sound
eloquence
enough
,
to
perswade
and
assure
themselues
of
their
owne
saluation
?
What
doth
it
helpe
them
to
bee
good
Grammarians
,
and
to
haue
the
knowledge
of
all
tongues
and
languages
,
if
there
be
no
congruitie
betweene
1.
Cor
.
13.
1.
Gods
law
,
and
their
life
and
manners
,
and
hauing
their
heads
full
fraught
with
this
learned
skill
,
their
hearts
bee
emptie
of
loue
and
charitie
?
What
benefit
haue
they
by
their
exquisite
skill
in
Arithmetike
,
whereby
they
are
able
to
number
numbers
numberlesse
,
if
they
want
skill
to
number
their
daies
,
that
they
may
appli●
their
hearts
to
true
wisdome
?
What
though
like
good
Geometricians
they
could
measure
all
the
parts
of
the
earth
,
and
take
the
height
,
and
demonstrate
the
bignes
of
all
the
starres
of
heauen
;
if
they
haue
no
measure
in
their
passions
,
appetites
,
and
earthly
desires
?
What
though
like
cunning
Astronomers
and
Astrologians
,
they
knew
the
number
of
the
starres
,
with
all
their
motions
,
the
constellations
,
aspects
,
and
influences
of
these
celestiall
bodies
,
and
could
neerely
gesse
at
future
contingents
,
and
things
to
come
;
if
their
hearts
and
affections
remaine
fastned
to
the
earth
,
when
their
eies
are
lift
vp
to
heauen
,
so
as
they
can
neuer
raise
them
on
high
with
any
spirituall
and
holy
meditation
?
What
though
like
cunning
Musitians
,
they
be
skilfull
in
all
the
moods
,
chords
,
and
proportions
;
if
they
cannot
accord
the
iarring
discords
of
their
owne
passions
,
nor
make
that
sweete
harmonie
in
Gods
hearing
,
by
causing
their
heart
,
tongue
and
hand
to
accord
and
agree
together
,
in
a
holy
and
vpright
profession
and
practise
of
godlinesse
and
righteousnesse
?
What
will
it
helpe
skilfull
Philosophers
,
though
they
were
able
to
vnbowell
the
secrets
of
nature
,
to
know
the
causes
and
yeeld
the
reason
of
all
things
,
which
curiositie
her selfe
could
inquire
;
if
they
be
ignorant
of
the
great
Creator
,
and
of
themselues
,
neither
knowing
the
corruption
of
their
nature
,
nor
the
meanes
how
to
bee
freed
from
it
?
What
will
it
profit
them
if
like
skilfull
Historians
,
they
can
relate
what
hath
been
done
in
all
countries
,
in
all
ages
,
if
they
be
not
well
acquainted
with
the
historie
of
the
Bible
,
and
the
Gospell
of
Iesus
Christ
▪
nor
know
what
he
hath
done
for
their
saluation
?
What
though
like
cunning
Lawyers
they
be
learned
in
the
lawes
of
men
,
if
they
bee
ignorant
in
the
law
of
God
,
and
lawlesse
and
licencious
in
their
liues
and
conuersations
?
What
will
it
auaile
them
if
being
skilfull
Physitians
,
they
can
gesse
at
other
mens
diseases
by
feeling
of
their
pulses
and
seeing
their
vrines
,
and
can
applie
fit
remedies
for
the
curing
of
their
bodies
;
if
they
cannot
iudge
of
the
distempered
passions
of
their
owne
hearts
,
nor
know
by
what
meanes
their
soules
sick
in
sin
,
may
be
cured
and
recouered
?
And
to
conclude
,
what
benefit
should
wee
reape
,
though
being
learned
Diuines
,
wee
are
able
to
dispute
of
the
deepe
mysteries
of
religion
;
if
we
doe
not
make
a
holy
vse
of
this
knowledge
,
for
the
sanctifying
of
our
hearts
,
and
the
reforming
of
our
liues
and
conuersations
?
Secondly
,
the
vnprofitablenes
of
worldly
learning
hereby
§.
Sect
.
4.
That
worldly
learning
is
vaine
,
and
of
no
excellencie
.
is
manifest
,
in
that
it
is
vaine
and
of
no
excellencie
;
for
first
it
is
so
farre
from
conferring
of
true
wisedome
,
consisting
in
the
knowledge
and
feare
of
God
,
that
it
is
oftentimes
disioined
from
that
wisedome
which
is
morall
and
ciuill
,
and
according
to
the
prouerbe
which
is
grounded
vpon
common
experience
,
The
learnedest
Clerks
are
not
alwaies
the
wisest
men
;
they
being
so
wedded
to
their
book-learning
and
the
theorie
of
knowledge
in
speculation
only
,
that
they
neglect
that
practicall
knowledge
which
is
chiefly
perfected
by
obseruation
and
experience
.
Now
,
as
one
saith
,
A
man
learned
and
vnwise
,
is
like
an
asse
decked
with
costly
ornaments
,
which
Literatus
stultus
est
phaleratus
asinus
.
make
him
to
bee
more
looked
on
,
but
not
more
esteemed
.
Secondly
,
the
vanitie
of
worldly
learning
may
appeare
,
in
that
it
hath
in
it
no
selfe
excellencie
to
giue
contentment
to
him
that
hath
it
by
it
own
worth
,
vnlesse
that
ostentation
therof
be
made
vnto
others
,
that
so
they
may
admire
and
praise
it
.
To
which
purpose
the
Satyrist
saith
,
that
it
nought
auaileth
to
know
,
vnlesse
another
knoweth
that
thou
hast
this
knowledge
;
Scire
tuum
nihil
est
,
nisi
te
scire
hoc
sciat
alter
.
At
pulc●rum
est
digito
monstrari
,
&
dicier
,
hic
est
.
Pers
.
S●●
.
but
this
is
that
which
is
thought
worth
esteeme
,
to
be
pointed
at
with
the
finger
,
&
to
be
noted
for
excellencie
aboue
others
.
Lastly
,
worldly
learning
without
true
godlinesse
is
vaine
,
because
it
doth
not
fill
and
satisfie
him
that
hath
it
;
for
hee
that
hath
spent
most
paines
in
studie
,
and
hath
attained
to
the
greatest
measure
of
learning
and
knowledge
,
is
no
more
contented
or
satisfied
,
then
he
was
when
he
had
learned
but
the
first
rudiments
:
because
the
more
he
knoweth
,
the
more
Hoc
vnum
scie
.
me
nihil
scire
.
Socrates
.
he
seeth
his
want
of
knowledge
;
and
the
highest
degree
of
learning
in
this
state
of
imperfection
,
consisteth
in
the
knowledge
of
a
mans
owne
ignorance
.
And
therefore
the
Wise
man
saith
,
that
he
that
increaseth
knowledge
increaseth
griefe
,
Ac
sane
qui
addit
scientiam
addit
dolorem
,
vt
qui
non
plus
v●luptatis
ex
eo
quod
inuenit
accipiat
,
quam
moeroris
ex
eo
quod
assequi
non
potuit
.
Nazianzen
.
Apologet
.
1.
because
he
doth
not
receiue
so
much
pleasure
by
that
which
hee
hath
found
out
,
as
sorrow
for
that
vnto
which
he
is
not
able
to
attaine
;
like
vnto
those
who
being
yet
a
thirst
,
are
pulled
from
the
waters
,
or
that
cannot
hold
in
their
hands
that
which
they
think
they
haue
;
or
like
vnto
those
who
are
inlightened
with
the
brightnes
of
the
lightning
;
which
light
presently
leauing
them
,
they
remaine
in
more
grosse
darknesse
then
before
.
And
this
vanitie
of
humane
learning
is
the
cause
why
the
Saints
of
God
haue
so
contemned
it
;
for
hauing
attained
to
the
knowledge
of
God
and
his
will
,
of
our
Sauiour
Christ
,
and
the
worke
of
saluation
wrought
by
him
,
they
haue
in
comparison
of
this
excellent
knowledge
,
accounted
the
other
base
and
of
no
worth
.
An
example
whereof
we
haue
in
Paul
,
who
being
indued
with
a
great
measure
of
this
humane
learning
,
contemneth
it
,
professing
that
he
cared
not
to
know
any
thing
,
saue
Iesus
Christ
1.
Cor
.
2.
2.
and
him
crucified
.
As
also
in
the
Ephesians
,
who
being
conuerted
to
the
faith
,
and
indued
with
some
measure
of
sauing
knowledge
,
brought
their
bookes
,
out
of
which
they
had
learned
Acts
19.
19.
their
curious
arts
,
and
burned
them
before
all
men
,
the
price
whereof
amounted
to
fiftie
thousand
pieces
of
siluer
.
Lastly
,
the
vnprofitablenesse
of
worldly
learning
hereby
§.
Sect
.
5.
Worldly
learning
helpeth
vs
not
to
the
attaining
of
Gods
spiritual
graces
.
appeareth
,
in
that
it
furthereth
not
our
saluation
,
nor
bringeth
vs
neerer
vnto
God
,
neither
in
this
life
by
grace
,
nor
by
glorie
in
the
life
to
come
:
for
it
helpeth
not
at
all
to
inrich
vs
with
any
of
Gods
sanctifying
and
sauing
graces
,
but
excelling
all
others
in
this
kind
of
learning
,
we
may
be
as
miserablie
poore
in
those
inestimable
treasures
as
the
most
simple
idiots
.
And
this
the
examples
of
former
times
&
of
our
owne
daies
doe
plainly
manifest
:
for
who
more
learned
then
the
Aegyptians
,
and
who
more
grosse
idolaters
?
Who
more
learned
then
Pharaohs
inchanters
,
and
astrologians
,
and
who
more
diuellish
sorcerers
?
who
more
learned
then
the
Scribes
and
Pharisies
,
and
who
more
gracelesse
and
wicked
?
Finally
,
who
more
learned
then
those
great
Clerkes
,
and
profound
Doctors
,
which
vphold
(
vpon
the
strength
of
their
shoulders
)
the
declining
Monarchie
of
the
Babylonish
Antichrist
,
and
yet
who
more
licentious
in
their
liues
?
who
more
malitious
opposers
against
the
kingdome
and
truth
of
Iesus
Christ
?
who
more
cruell
persecuters
of
the
Saints
of
God
?
But
let
vs
descend
to
more
particulars
,
this
worldly
learning
doth
not
at
all
inlighten
our
minds
with
sauing
knowledge
,
nor
inricheth
our
vnderstanding
with
spirituall
wisdome
;
as
may
also
appeare
by
the
former
examples
;
for
there
was
neuer
any
in
their
times
excelled
those
before
named
in
this
learning
;
and
neuer
any
more
blindly
ignorant
,
euen
in
the
rudiments
and
first
principles
of
true
religion
.
In
which
respect
,
they
may
fitly
be
compared
to
Battes
and
Owles
,
which
see
very
acutely
in
the
darke
,
but
are
dim-sighted
and
pur-blind
when
the
Sunne
shineth
:
so
these
remaining
in
natural
darknesse
,
see
very
cleerely
the
vnprofitable
and
nice
quiddities
of
vaine
Philosophie
,
but
when
the
light
of
the
Gospel
cleerly
shineth
,
they
are
not
thereby
inlightned
,
for
their
Owlelike
eyes
cannot
endure
this
brightnes
,
neither
doth
it
helpe
their
sight
,
but
makes
them
more
pur-blind
then
before
.
So
also
it
doth
not
profit
vs
for
the
attaining
of
faith
,
yea
rather
it
confirmeth
and
encreaseth
naturall
infidelitie
;
for
whereas
faith
is
of
things
not
seene
,
and
not
grounded
on
sense
,
but
resteth
Hebr
.
11.
1.
vpon
Gods
word
and
promises
,
as
being
truth
it selfe
which
cannot
deceiue
,
these
learned
worldlings
credit
no
more
then
they
see
,
nor
beleeue
any
thing
which
may
not
be
demonstrated
by
the
rules
of
their
learning
.
And
for
this
we
haue
the
Pharisies
testimonie
against
themselues
,
where
speaking
to
their
seruants
,
who
were
astonished
with
Christs
doctrine
,
they
demand
,
if
any
of
the
Rulers
and
Pharisies
beleeue
Iohn
7.
48.
in
Christ
?
But
(
say
they
)
this
people
that
know
not
the
●aw
are
cursed
.
And
so
we
shall
find
that
the
doctrine
of
faith
taught
by
the
Apostle
Paul
,
was
neuer
more
vnprofitable
Act.
17.
18.
32.
and
vnfruitfull
,
then
among
the
Athenians
,
neuer
more
opposed
,
nor
more
derided
,
nor
euer
fewer
in
any
place
by
so
much
preaching
conuerted
to
the
faith
,
then
among
these
learned
Philosophers
.
The
like
might
be
said
of
all
other
sanctifying
graces
:
for
who
are
more
dotingly
fond
of
worldly
vanities
,
of
riches
,
pleasures
and
preferments
,
and
shew
lesse
loue
to
God
in
their
holy
obedience
,
thē
the
learned
worldlings
?
who
trust
more
in
the
arme
of
flesh
and
inferiour
meanes
when
they
haue
them
,
or
are
more
desperately
discouraged
and
discomfited
when
these
meanes
faile
them
?
Who
shew
lesse
hope
then
they
,
when
they
are
in
any
affliction
or
vpon
their
sicke
beds
?
who
lesse
feare
of
God
in
all
their
proceedings
?
or
lesse
humilitie
in
their
cariage
and
conuersation
?
In
a
word
,
who
are
more
barren
and
fruitlesse
in
good
workes
,
in
the
workes
of
iustice
,
charitie
and
compassion
towards
their
brethren
?
And
as
it
is
no
furtherance
in
attaining
vnto
Gods
graces
§.
Sect
.
6.
Worldly
learning
helpeth
not
to
the
attaining
of
life
eternall
.
in
this
life
,
so
neither
in
obtaining
glorie
in
the
life
to
come
;
for
these
inseparablie
goe
together
,
neither
doth
any
euer
come
into
this
citie
of
glorie
,
but
he
hath
his
entrance
by
the
suburbs
of
grace
▪
and
hence
it
is
that
the
Lord
passing
by
in
all
ages
these
learned
worldlings
,
maketh
choice
of
simple
and
vnlettered
men
to
conuert
and
saue
them
.
Thus
hee
left
the
learned
Egyptians
,
and
made
the
simple
Israelites
his
Church
and
people
:
he
passed
by
Amaziah
chiefe
Priest
to
Ieroboam
,
and
chuseth
ignorant
Amos
for
his
ambassage
:
he
Amos
7.
14.
neglected
the
famously-learned
Scribes
and
Pharisies
,
and
maketh
choice
of
silly
fisher
men
to
be
his
Apostles
and
Disciples
:
and
so
in
latter
times
he
hath
not
called
and
conuerted
the
great
Rabbines
of
the
earth
,
the
subtile-learned
Schoolemen
,
and
profound
Doctors
of
the
Romish
Babylon
;
but
such
silly
and
simple
men
,
whom
in
comparison
of
themselues
,
they
esteeme
ignorant
and
very
idiots
.
And
thus
it
appeareth
that
worldly
learning
doth
not
profit
▪
§.
Sect
.
7.
That
worldly
learning
much
hurteth
those
which
set
their
hearts
vpon
it
.
But
if
we
consider
thereof
aright
,
we
shall
find
that
it
also
much
hurteth
them
who
most
esteeme
it
,
and
thinke
themselues
best
furnished
with
it
:
whereof
it
is
that
the
Apostle
Paul
doth
not
only
disswade
vs
from
imbracing
it
as
a
friend
,
but
also
warneth
vs
to
take
heed
of
it
,
as
of
a
mortall
enemy
:
Beware
(
saith
he
)
lest
there
be
any
man
that
spoile
you
,
through
Philosophie
and
vaine
deceit
.
For
it
maketh
those
who
are
indued
with
it
,
to
rest
in
it
,
and
so
bewitcheth
them
with
pleasure
and
delight
,
that
they
thinke
their
whole
life
too
little
to
satisfie
their
curiosity
,
and
to
furnish
them
with
these
learned
treasures
:
in
the
meane
time
vtterly
neglecting
the
study
of
the
Scriptures
,
which
alone
are
sufficient
to
make
them
wise
to
their
saluation
:
it
puffeth
them
vp
with
pride
,
and
maketh
them
in
the
ouerweening
conceit
of
their
owne
excellencies
to
contemne
al
others
,
&
that
which
is
worst
of
al
,
to
despise
the
simplicitie
of
the
Scriptures
,
and
to
esteeme
the
1.
Cor
.
1.
23.
preaching
of
the
Gospell
meere
foolishnes
:
yea
and
because
they
disdaine
to
be
learned
after
the
vulgar
fashion
,
they
coine
new
conceits
,
and
after
much
paines
and
long
trauaile
they
are
deliuered
of
the
vnnaturall
birthes
,
and
misshapen
monsters
of
errour
and
falshood
,
which
they
so
curiously
adorne
with
their
pleasing
ornaments
of
wit
,
eloquence
and
subtile
learning
,
that
their
deformities
are
not
discerned
by
an
ordinary
vnderstanding
,
nor
seeme
vnhandsome
to
an
vniudicious
beholder
.
In
so
much
as
it
may
truly
be
said
,
that
as
pride
is
the
father
,
so
this
worldly
learning
is
the
mother
of
all
dangerous
errors
and
damnable
heresies
:
and
seldome
(
as
one
saith
)
haue
there
been
any
great
errors
,
which
haue
not
Magni
rarò
errores
,
nisi
ex
magnis
prodiére
ingenijs
.
been
the
ofspring
of
great
wits
;
and
as
they
are
readie
to
broch
errors
and
heresies
,
so
also
are
they
most
stiffe
in
maintaining
and
defending
them
,
their
learning
making
them
able
to
contend
,
and
their
pride
impatient
of
receiuing
any
foile
.
And
therefore
seeing
this
worldly
learning
,
being
seuered
§.
Sect
.
8.
That
worldly
learning
is
to
be
contemned
in
comparison
of
the
true
knowledge
of
God
.
from
sauing
wisdome
and
true
godlinesse
,
doth
not
profit
vs
,
as
being
vaine
and
of
no
excellencie
;
seeing
it
doth
not
inrich
vs
with
Gods
spiritual
graces
,
nor
at
all
furthereth
the
saluation
of
our
soules
;
yea
seeing
it
doth
much
hurt
vs
,
by
making
vs
more
proud
and
erroneous
,
schismaticall
and
hereticall
;
let
vs
not
suffer
our selues
to
be
bewitched
with
the
alluring
notes
of
this
Syren
;
let
vs
not
ouerualue
this
well
decked
worldly
vanitie
,
preferring
it
to
the
true
knowledge
of
God
and
his
sauing
grace
;
but
esteeming
a
dram
of
spirituall
wisdome
and
true
pietie
,
before
many
pounds
of
this
worldly
learning
,
let
vs
neglect
it
,
or
rather
purge
it
from
this
worldly
filth
of
sinne
and
corruption
,
and
setting
our
hearts
chieflie
on
that
heauenlie
and
diuine
learning
,
which
is
taught
in
the
Scriptures
,
by
the
neuer
erring
schoolemaster
,
Gods
holy
Spirit
,
let
vs
pull
down
this
humane
learning
out
of
the
seate
of
soueraigntie
,
and
make
it
attend
as
an
humble
handmaid
,
on
that
heauenly
and
diuine
princesse
,
spirituall
wisedome
and
sauing
knowledge
,
which
alone
maketh
vs
wise
vnto
God
,
and
giueth
vs
assurance
of
the
saluation
of
our
soules
.
CHAP.
XI
.
That
worldly
sciences
are
of
no
worth
,
in
comparison
of
spirituall
knowledge
and
sauing
grace
.
ANd
thus
much
concerning
the
tentations
arising
§.
Sect
.
1.
Arts
and
sciences
in
themselues
good
,
and
the
gifts
of
God
.
from
worldly
learning
,
and
those
arguments
and
reasons
which
may
arme
the
Christian
against
them
,
and
moue
him
to
contemne
it
in
comparison
of
spirituall
graces
,
and
heauenly
excellencies
.
In
the
next
place
wee
are
to
speake
of
the
tentations
which
arise
from
worldly
science
and
knowledge
;
the
which
are
either
the
skill
and
knowledge
of
ciuill
and
mechanicall
Arts
and
Sciences
,
or
of
the
holy
Scriptures
,
and
of
the
points
of
Christian
religion
;
both
which
are
in
themselues
good
,
as
being
the
common
gifts
of
Gods
spirit
,
and
his
profitable
talents
,
which
being
well
vsed
,
do
much
redound
to
the
glorie
of
God
,
the
author
of
them
,
and
to
the
good
of
the
Church
and
Common-wealth
,
for
whose
sake
principallie
these
gifts
of
God
were
conferred
and
bestowed
.
And
this
appeareth
in
the
example
of
Aholiab
and
Bezaliel
,
of
whom
it
is
said
,
that
the
Lord
called
them
by
name
,
and
filled
them
Exod
.
31.
2.
3.
4.
5.
and
36.
2.
3.
with
his
spirit
,
in
wisedome
and
vnderstanding
,
and
in
knowledge
and
in
all
workmanship
,
to
finde
out
curious
workes
,
to
worke
in
gold
,
and
in
siluer
,
and
in
brasse
;
also
in
the
art
to
set
stones
,
and
to
carue
in
timber
,
and
to
worke
all
manner
of
workmanship
for
the
seruice
of
the
Sanctuarie
.
And
therefore
these
Arts
and
Sciences
are
not
simply
to
be
contemned
,
yea
rather
they
are
to
be
much
valued
and
esteemed
,
as
being
Gods
good
gifts
,
which
hee
hath
bestowed
vpon
some
speciall
men
,
for
his
owne
glorie
,
and
the
common
good
of
humane
societies
;
but
only
as
they
are
abused
by
carnall
worldlings
excelling
in
them
.
And
thus
they
abuse
them
,
first
,
when
in
sight
of
their
§.
Sect
.
2.
How
worldly
sciences
are
abused
.
owne
excellencie
they
are
puffed
vp
in
pride
,
and
contemne
others
,
especially
of
their
owne
facultie
,
who
haue
not
attained
vnto
their
skill
.
Secondly
,
when
they
set
their
hearts
vpon
them
,
preferring
and
esteeming
them
before
Gods
spirituall
graces
and
sanctifying
gifts
,
and
neglecting
them
together
with
the
meanes
whereby
they
may
attaine
vnto
them
,
whilest
they
set
and
imploy
all
their
desires
and
endeuours
about
these
earthly
sciences
.
And
lastly
,
when
as
they
seuer
these
common
gifts
of
the
Spirit
,
from
Gods
sanctifying
and
sauing
graces
,
being
content
to
remaine
vtterly
destitute
of
the
true
feare
of
God
,
knowledge
,
faith
,
repentance
and
the
rest
;
as
though
they
needed
them
not
,
being
qualified
aboue
others
with
this
worldly
skill
.
But
in
these
respects
,
these
Sciences
and
cunning
skill
,
§.
Sect
.
3.
That
worldly
sciences
are
to
be
contemned
.
though
good
in
themselues
,
are
to
bee
contemned
and
despised
:
for
if
it
be
a
great
sinne
to
be
proud
of
learning
and
the
knowledge
of
ingenuous
and
liberall
Arts
,
yea
of
morall
vertues
and
ciuill
wisedome
;
and
if
they
are
to
bee
all
contemned
and
despised
,
when
they
come
in
comparison
of
Gods
holy
and
heauenly
graces
;
then
how
much
more
is
it
a
grieuous
sinne
to
wax
proud
of
these
inferiour
Sciences
;
or
in
respect
of
such
contemptible
qualities
,
to
set
light
by
,
and
contemne
those
vnualuable
excellencies
and
heauenly
treasures
?
Which
sinne
that
all
may
auoid
,
and
may
learne
to
despise
these
Sciences
as
base
trifles
,
when
they
come
in
comparison
with
the
sauing
knowledge
of
Gods
truth
,
and
our
assurance
of
his
spirituall
treasures
and
eternal
happines
;
let
them
consider
that
these
Sciences
are
but
common
gifts
bestowed
both
vpon
the
elect
and
reprobate
,
and
vpon
Pagans
as
well
as
Christians
,
and
therefore
notwithstanding
them
,
if
they
want
Gods
spirituall
and
sanctifying
graces
,
they
are
still
in
the
state
of
death
&
condemnation
;
let
them
know
that
God
hath
giuen
them
these
talents
not
that
they
should
be
puffed
vp
in
pride
,
or
neglecting
his
more
excellent
gifts
,
they
should
set
their
hearts
on
them
,
but
that
they
should
vse
them
to
the
glorie
of
him
who
bestowed
them
,
and
the
good
of
the
Church
and
Common-wealth
;
and
therefore
if
they
abuse
them
to
contrary
ends
,
the
Lord
will
take
away
from
them
his
gifts
;
or
if
hee
suffer
them
to
haue
the
vse
of
them
,
it
shall
be
to
bring
vpon
them
a
more
heauy
iudgement
,
and
to
increase
their
condemnation
at
the
day
of
his
generall
assises
,
for
their
great
abuse
of
his
rich
talents
.
Finally
,
let
them
remember
that
these
worldly
Sciences
serue
but
to
procure
vnto
them
some
temporarie
profit
or
aduancement
,
which
is
but
of
small
worth
,
and
of
momentanie
continuance
;
and
therefore
they
shall
shew
extreame
follie
if
they
more
highly
esteeme
,
and
take
more
care
,
and
spend
more
labour
,
in
compassing
these
transitorie
trifles
,
then
in
attaining
vnto
the
vnualuable
riches
of
Gods
grace
,
and
that
eternall
waight
of
glorie
,
and
vnspeakeable
happinesse
in
his
kingdome
.
CHAP.
XII
.
That
vnfruitfull
knowledge
of
God
and
his
true
religion
is
vaine
and
vnprofitable
.
ANd
thus
much
concerning
worldly
Sciences
,
§.
Sect
.
1.
Knowledge
of
God
and
his
truth
in
it selfe
an
excellent
gift
of
God
;
but
yet
liable
to
the
abuse
of
worldlings
.
and
the
reasons
which
may
moue
vs
to
contemne
them
,
when
they
come
in
comparison
with
Gods
diuiner
gifts
,
or
hinder
vs
in
attaining
his
spirituall
graces
,
or
ioyes
of
his
kingdome
.
The
other
kinde
of
science
,
which
I
propounded
to
speake
of
,
is
the
knowledge
of
God
,
and
of
the
doctrine
of
his
true
religion
,
which
in
his
word
he
hath
reueiled
vnto
vs.
The
which
in
it selfe
is
an
excellent
gift
and
grace
of
Gods
spirit
,
and
farre
to
be
preferred
before
worldly
sciences
,
humane
learning
,
yea
aboue
all
meerely
morall
and
ciuill
vertues
;
as
being
that
spirituall
light
which
guideth
vs
in
the
paths
of
righteousnesse
,
that
leade
vs
to
Gods
kingdome
,
and
the
very
ground
and
foundation
of
all
sanctifying
and
sauing
graces
;
for
we
cannot
loue
God
,
nor
beleeue
,
hope
,
and
trust
in
him
,
vnlesse
wee
know
him
;
nor
yeeld
any
obedience
vnto
him
,
vnlesse
wee
bee
acquainted
with
his
word
,
wherein
hee
hath
reuealed
his
will
vnto
vs.
But
yet
this
excellent
gift
of
God
is
liable
to
the
abuse
of
worldlings
;
(
or
if
not
that
speciall
grace
of
sauing
knowledge
,
which
is
alwaies
accompanied
with
all
other
spirituall
gifts
,
yet
at
least
the
counterfeit
of
this
pure
gold
,
which
is
so
cunningly
stamped
and
coyned
,
that
it
cannot
possibly
be
discerned
from
the
other
,
vnlesse
it
be
brought
to
the
touchstone
of
true
obedience
)
and
so
is
made
the
ground
of
diuers
dangerous
tentations
:
as
namely
,
when
men
can
no
longer
be
led
hoodwinckt
with
ignorance
,
in
the
broad
way
that
leadeth
to
destruction
,
but
plainly
discerne
that
the
knowledge
of
God
and
his
will
is
most
necessarie
to
their
saluation
,
then
the
diuell
and
the
world
giue
them
libertie
to
take
what
paines
they
will
in
attaining
vnto
the
knowledge
of
Gods
true
religion
,
yea
and
oftentimes
egge
them
on
,
when
as
they
haue
found
out
some
necessarie
knowledge
,
curiously
to
prie
into
Gods
hidden
secrets
,
and
to
search
out
that
knowledge
which
is
superfluous
and
vnnecessarie
,
to
the
end
that
in
the
meane
time
they
may
neglect
the
knowledge
of
things
which
are
of
better
vse
.
And
when
they
haue
proceeded
thus
farre
,
then
they
labour
to
make
them
proud
of
this
knowledge
,
and
to
take
all
their
delight
in
this
speculatiue
studie
and
contemplation
,
and
in
setting
it
foorth
to
the
praise
of
men
,
in
all
their
discourses
;
but
withall
they
moue
them
to
rest
in
this
bare
knowledge
,
as
being
sufficient
to
gaine
for
them
the
glorie
of
the
world
,
and
of
heauen
too
;
seuering
it
in
the
meane
time
,
from
all
sanctifying
and
sauing
graces
,
and
from
the
fruitfull
practise
of
that
they
know
,
in
holy
obedience
to
Gods
will
.
Which
tentations
that
we
may
ouercome
,
let
vs
consider
,
§.
Sect
.
2.
That
our
knowledge
is
maimed
and
imperfect
.
that
this
idle
knowledge
(
which
swimmeth
in
the
braine
,
and
sanctifieth
not
the
heart
;
but
being
wholly
taken
vp
,
and
exercised
in
speculation
and
discourse
,
is
seuered
from
the
true
loue
of
God
and
our
neighbour
,
and
from
all
sanctifying
and
sauing
graces
,
as
also
from
the
practise
and
holy
vse
of
that
we
know
in
true
obedience
)
is
not
at
all
to
be
esteemed
of
vs
,
but
to
be
vtterly
despised
and
contemned
:
first
,
because
it
is
in
it selfe
of
no
worth
or
excellencie
:
secondly
,
because
to
vs
it
is
vnprofitable
:
thirdly
,
because
it
is
hurtfull
and
pernicious
.
For
the
first
,
this
idle
knowledge
which
is
in
worldlings
,
is
of
no
worth
or
excellencie
,
because
it
is
imperfect
and
but
a
dimme
shadow
,
in
comparison
of
the
cleare
light
;
for
that
we
know
is
nothing
in
comparison
of
that
we
know
not
;
neither
do
we
see
these
few
things
with
the
cleare
eye
of
a
distinct
vnderstanding
,
but
(
as
the
Apostle
1.
Cor
.
13.
12.
speaketh
)
as
it
were
in
a
glasse
dimmely
and
darkely
;
and
when
wee
thinke
that
wee
soare
an
high
pitch
aboue
others
,
we
do
in
truth
but
creepe
vpon
the
earth
;
or
if
at
all
we
are
caried
aloft
,
it
is
in
opinion
only
,
and
that
with
the
wings
of
pride
and
selfe-loue
,
and
not
of
knowledge
and
vnderstanding
.
For
if
euen
the
Apostle
himselfe
,
who
had
an
exceeding
measure
of
knowledge
in
comparison
of
vs
,
being
from
his
childhood
brought
vp
in
the
studie
of
the
Scriptures
,
and
of
other
learning
,
and
after
his
calling
,
not
onely
extraordinarily
inlightned
with
the
illumination
of
Gods
Spirit
;
but
also
had
receiued
from
God
(
as
himselfe
saith
)
abundance
2.
Cor
.
12.
7.
of
reuelations
;
did
neuerthelesse
confesse
in
his
owne
and
others
behalfe
,
that
they
did
know
but
in
part
;
and
1.
Cor
.
13.
9.
12.
that
they
know
nothing
as
they
ought
to
know
,
who
haue
a
conceit
1.
Cor
.
8.
2.
that
they
know
any
thing
:
then
what
shal
we
thinke
of
our selues
,
who
are
but
pur-blind
in
comparison
of
his
cleare
sight
;
and
sottishly
ignorant
in
respect
of
his
great
knowledge
and
vnderstanding
?
If
the
wise
Agur
complaineth
that
he
had
not
the
vnderstanding
of
a
man
in
him
,
and
that
Prou.
30.
2.
3.
he
had
not
learned
wisdome
,
nor
attained
to
the
knowledge
of
holy
things
:
then
surely
we
who
come
so
farre
short
of
him
,
may
iustly
acknowledge
that
we
are
in
the
number
of
those
,
who
are
beasts
by
their
owne
knowledge
,
as
the
Prophet
Ieremie
speaketh
.
Ierem
.
10.
14.
And
if
we
would
know
vnto
what
beast
we
may
fitly
compare
and
liken
our selues
,
in
respect
of
our
naturall
ignorance
of
spirituall
things
;
it
is
not
the
subtile
Dog
,
the
wilie
Fox
,
or
the
vnderstanding
Ape
,
but
as
Zophar
telleth
vs
,
we
are
herein
like
the
wilde
Asse
colt
,
which
of
all
other
beasts
is
most
sottish
by
nature
,
and
being
wilde
hath
no
small
tincture
of
wit
by
humane
societie
and
instruction
,
and
being
not
the
asse
her selfe
,
but
her
yong
colt
,
hath
no
increase
of
naturall
wit
by
age
and
brutish
experience
.
Vaine
Iob
11.
12.
man
(
saith
he
)
would
be
wise
,
though
man
borne
is
like
a
wilde
Asse
coult
.
Againe
,
there
is
little
cause
that
we
should
be
proud
of
§.
Sect
.
3.
That
vnfruitfull
knowledge
is
vaine
and
t●
no
purpose
.
this
small
knowledge
which
wee
haue
,
or
that
wee
should
thinke
it
of
any
worth
or
excellencie
,
being
seuered
from
piety
and
true
obedience
,
because
it
is
vaine
and
to
no
purpose
;
for
if
that
be
vaine
which
attaineth
not
to
his
end
,
and
if
the
end
of
all
science
and
knowledge
be
vse
and
practise
;
then
must
it
needs
follow
,
that
seeing
the
end
of
our
knowledge
is
not
to
know
,
but
that
we
should
make
an
holy
vse
of
it
,
and
cause
it
to
serue
as
a
spirituall
eye
to
guide
vs
in
obedience
,
through
the
whole
course
of
our
life
and
conuersation
;
then
that
knowledge
which
is
idle
and
fruitlesse
,
swimming
in
the
braine
,
and
onely
exercised
in
speculation
,
and
not
in
action
,
hath
not
attained
to
his
end
,
and
is
therefore
vaine
;
and
consequently
,
no
man
hath
cause
to
be
proud
of
this
knowledge
;
seeing
he
that
doth
excell
therein
,
doth
but
excell
in
worthlesse
vanity
.
To
this
purpose
one
saith
,
that
some
desire
knowledge
to
this
end
,
that
they
may
only
know
,
Bernard
.
super
Cant
.
serm
.
36.
and
this
is
filthie
curiositie
;
and
there
are
some
that
desire
to
know
,
that
they
may
set
their
knowledge
out
to
the
sale
,
offering
to
sell
it
for
money
or
preferments
,
and
this
is
dishonest
gaine
,
to
sell
as
a
slaue
that
which
was
free-borne
:
and
there
are
some
Satius
est
bonum
velle
quam
verum
nosse
.
who
desire
to
know
,
that
they
may
be
knowne
;
and
this
is
foolish
vanitie
.
Idle
knowledge
therefore
is
to
be
contemned
as
a
thing
vaine
and
of
no
value
;
yea
so
worthlesse
it
is
,
that
the
least
will
to
good
,
and
weakest
desire
to
please
God
,
is
much
to
be
preferred
before
it
.
And
though
it
were
supposed
,
that
there
were
in
this
knowledge
some
worth
and
excellencie
;
yet
the
smallest
sparke
of
true
charitie
and
pietie
were
much
to
bee
preferred
before
it
:
seeing
long
after
this
light
of
worldly
knowledge
is
vanished
,
the
heate
of
true
loue
remaineth
euen
for
euer
:
for
so
the
Apostle
saith
,
that
loue
doth
neuer
fall
away
;
though
that
prophecyings
b●
abolished
,
or
the
tongues
cease
,
or
knowledge
vanish
away
.
But
as
it
is
in
it selfe
vaine
,
so
it
is
vnto
vs
vnprofitable
,
§.
Sect
4.
That
vnfruitfull
knowledge
is
vnprofitable
.
1.
Cor
.
13.
2.
when
it
is
seuered
from
true
charitie
and
the
feare
of
God
:
and
this
the
Apostle
plainly
affirmeth
,
that
if
he
had
the
gift
of
prophecie
,
and
kn●w
all
secrets
and
all
knowledge
,
and
had
not
loue
,
it
were
all
nothing
worth
,
yea
he
himself
were
nothing
.
And
another
saith
,
that
we
do
not
truly
know
that
which
is
good
,
vnlesse
Non
est
vera
scientia
boni
,
nisi
ad
h●c
comprehendatur
▪
vt
agatur
,
&c.
August
.
senten
.
Tom
.
3.
Bernard
:
super
Cant
.
se●m
.
36.
we
attaine
vnto
it
to
this
end
,
that
we
may
practise
it
;
and
that
he
doth
vnprofitablie
meditate
in
the
law
of
God
,
which
laboureth
to
retaine
that
in
his
memorie
,
which
he
hath
no
p●rpose
to
practise
in
his
actions
.
For
this
idle
knowledge
doth
not
beget
or
nourish
in
vs
the
sauing
graces
of
Gods
Spirit
,
nor
makes
vs
any
whit
more
strong
and
vigorous
in
our
spirituall
estate
,
yea
rather
it
impaireth
our
soules
health
,
and
weakeneth
our
strength
in
grace
:
in
which
respect
knowledge
idlely
swimming
in
the
braine
,
if
fitly
compared
to
meat
floting
on
the
stomacke
which
is
vndigested
;
for
as
such
meate
for
want
of
fit
concoction
doth
not
nourish
vs
,
but
begetteth
ill
humours
and
corrupteth
the
bodie
;
so
much
knowledge
negligently
cast
into
the
stomacke
of
the
soule
,
which
is
the
memorie
,
if
it
be
not
decocted
with
the
heate
of
charity
,
and
so
transfused
and
digested
into
the
seuerall
parts
,
and
as
it
were
the
outward
limmes
of
the
soule
,
namely
,
our
manners
and
actions
,
that
so
it selfe
may
be
made
good
by
the
good
things
it
knoweth
,
the
life
and
manners
according
with
it
,
shal
not
that
knowledge
for
want
of
digestion
turne
into
the
corrupt
humours
of
sinne
,
and
in
stead
of
nourishing
vs
impaire
our
spirituall
health
,
swelling
vs
with
the
winde
of
pride
,
and
gnawing
and
griping
vs
with
that
torturing
collicke
of
an
euill
conscience
?
neither
will
it
helpe
forward
our
iourney
towards
our
heauenly
country
,
but
when
we
mount
vp
highest
in
our
owne
proud
conceit
,
those
waxen
wings
of
knowledge
and
sp●culation
,
not
enduring
the
heat
of
Gods
iustice
,
will
most
faile
vs
when
we
most
trust
in
them
,
and
let
vs
fall
without
hope
or
helpe
into
that
bottomlesse
gulfe
of
hell
&
condemnation
.
And
as
it
little
profiteth
a
man
for
the
running
of
a
race
&
gaining
of
the
garland
,
though
he
plainly
see
the
way
,
and
discerne
the
gole
,
if
he
either
idlely
lie
still
and
refuse
to
runne
,
or
is
starke
lame
in
all
his
limmes
,
and
not
able
to
set
one
foote
forward
in
the
way
;
so
it
will
nought
auaile
vs
for
the
obtaining
of
this
crowne
of
eternal
happinesse
,
that
wee
cleerely
see
the
way
of
righteousnesse
;
if
we
wilfully
refuse
to
go
in
it
,
or
wanting
all
other
vertues
,
which
are
the
sinewes
and
strength
of
the
soule
,
we
,
through
this
spirituall
lamenes
,
be
vnable
to
set
forward
in
the
race
.
And
thus
it
appeareth
that
this
idle
and
vnfruitful
knowledge
§.
Sect
.
5.
That
vnfruitfull
knowledge
doth
much
hurt
vs
;
and
first
in
respect
of
our
bodies
.
doth
not
profit
vs
,
and
therefore
is
not
to
be
valued
or
esteemed
:
but
much
more
are
wee
to
despise
and
contemne
it
,
seeing
it
doth
not
onely
not
bring
vs
any
good
,
but
also
much
hurt
and
disaduantage
,
and
that
both
in
this
life
and
in
the
life
to
come
:
in
this
life
it
hurteth
both
our
bodies
and
our
soules
;
our
bodies
by
weakning
them
,
our
soules
by
vexing
and
corrupting
them
.
For
though
this
knowledge
be
idle
,
light
and
vaine
,
yet
it
is
not
idly
procured
,
or
bought
with
the
light
coyne
of
some
small
labour
,
but
it
is
purchased
at
deare
rates
,
and
attained
vnto
with
much
studie
and
excessiue
paines
,
which
abateth
the
strength
,
impaireth
the
health
,
and
oftentimes
bringeth
the
bodie
into
deepe
consumptions
,
and
deadly
diseases
.
Yea
the
more
vaine
the
knowledge
is
,
the
more
labour
commonly
it
requireth
,
as
being
much
more
mysticall
and
subtilly
curious
,
then
that
which
is
solid
and
substantiall
.
To
which
purpose
one
saith
,
that
only
vnprofitable
truth
lieth
hidden
in
the
deepe
;
and
that
we
haue
no
cause
to
complaine
of
hard
measure
;
because
there
is
Nullius
rei
difficilis
inuentio
est
,
nisi
cuius
inuentae
,
hic
vnus
fructus
est
,
inuenisse
,
&c.
Senec
.
lib
.
7.
de
benef
.
cap
.
1.
nothing
difficult
in
finding
out
,
but
that
whose
finding
is
accompanied
with
this
only
fruite
,
that
we
haue
found
it
;
and
whatsouer
may
serue
to
make
vs
better
and
more
blessed
,
that
lieth
in
the
open
plaine
,
and
neere
at
hand
.
In
which
respect
these
curious
priers
and
searchers
into
hidden
mysteries
and
abstruse
knowledge
,
are
not
vnfitly
compared
to
Spiders
,
who
spend
their
owne
bowels
to
make
their
curiously
wrought
webs
,
which
a
blast
of
winde
,
or
a
small
brush
of
a
beesome
,
doe
take
away
,
and
bring
to
nothing
:
for
so
these
doe
spend
their
strength
,
impaire
their
health
,
and
shorten
their
liues
,
in
attaining
such
a
slight
and
vaine
knowledge
,
as
will
not
vphold
them
,
when
the
least
blast
of
tentation
bloweth
vpon
them
;
and
toile
themselues
in
taking
farre
greater
paines
to
attaine
vnto
this
frothie
,
idle
,
and
vnprofitable
knowledge
,
which
cannot
priuiledge
them
from
death
and
destruction
;
then
they
should
need
to
take
for
the
obtaining
of
that
sound
,
substantiall
,
and
sauing
knowledge
,
which
bringeth
with
it
euerlasting
blessednesse
.
And
in
the
same
respect
their
curious
knowledge
,
may
fitly
be
resembled
to
curious
imagerie
,
grauen
or
carued
in
sumptuous
buildings
;
which
seruing
only
for
ornament
and
shew
,
doth
neuerthelesse
require
more
cost
and
labour
,
then
the
maine
posts
and
pillars
which
vphold
the
building
,
and
make
it
profitable
for
the
vse
of
the
inhabitants
:
for
so
these
idle
speculations
,
seruing
onely
for
ornament
and
discourse
,
and
to
gaine
the
applause
and
wonder
of
men
to
those
that
haue
them
,
for
their
subtile
wits
,
and
deepe
reaches
,
doe
require
more
studie
and
labour
,
and
spend
more
time
in
attaining
to
them
,
then
the
chiefe
pillars
,
and
fundamentall
principles
of
Christian
religion
,
which
are
necessarily
required
to
our
building
vp
in
our
holy
faith
,
and
to
the
euerlasting
saluation
of
our
bodies
and
soules
.
And
as
this
vaine
and
vnfruitfull
knowledge
doth
hurt
§.
Sect
.
6.
Vnfruitfull
knowledge
much
hurteth
vs
in
respect
of
our
soules
,
first
,
as
it
pusseth
vs
vp
with
pride
.
our
bodies
;
so
also
our
soules
by
corrupting
and
defiling
them
with
sinne
.
For
when
worldly
minded
men
find
that
they
doe
herein
excell
others
,
in
stead
of
being
thankful
vnto
God
for
his
gifts
,
or
humbled
in
consideration
of
that
account
which
they
are
to
make
of
the
Lords
talent
,
they
are
presently
puffed
vp
with
pride
,
and
both
forget
God
,
and
disdaine
their
brethren
.
And
thus
the
Apostle
saith
,
that
knowledge
puffeth
vp
,
but
loue
edifieth
.
Yea
,
and
not
only
they
1.
Cor
.
8.
1.
who
haue
attained
vnto
this
knowledge
in
greatest
measure
,
are
subiect
to
this
swelling
disease
of
pride
(
for
as
I
said
,
oftentimes
those
who
haue
most
knowledge
,
doe
the
more
clearely
see
how
many
things
they
know
not
,
and
therefore
are
no
more
exalted
with
the
conceit
of
that
they
know
,
then
deiected
and
humbled
in
the
sight
of
their
ignorance
)
but
also
(
yea
and
especially
)
those
who
haue
but
a
smattering
of
knowledge
,
and
are
but
a
little
warmed
in
this
sunshine
,
are
so
puffed
vp
in
conceit
thereof
,
that
they
forget
God
,
and
themselues
too
.
And
this
reason
the
Apostle
rendreth
,
why
hee
would
not
haue
a
Bishop
to
bee
a
young
schollar
,
lest
(
measuring
his
worth
according
to
his
aduancement
)
hee
1.
Tim
.
3.
6.
should
be
puffed
vp
,
and
so
fall
into
the
condemnation
of
the
diuell
,
And
hereof
it
is
that
one
saith
,
the
swelling
hill
of
pride
raised
Bernard
.
de
Ascens
.
domini
serm
.
4.
vpon
the
opinion
of
a
mans
owne
knowledge
,
is
the
worst
and
most
dangerous
;
vpon
which
neuerthelesse
we
may
see
euen
at
this
day
,
many
of
the
sonnes
of
Adam
,
creeping
along
with
great
desire
;
as
if
they
did
not
know
how
much
their
father
in
climing
of
that
hill
,
descended
,
yea
how
grieuouslie
he
fel
,
and
how
fearefully
by
his
fall
,
his
whole
posteritie
was
deiected
and
bruised
in
peeces
.
The
wounds
which
were
inflicted
on
thee
in
ascending
this
hill
,
although
thou
wast
yet
in
thy
fathers
loines
,
are
not
yet
cured
;
and
doest
thou
now
in
thine
owne
person
striue
to
clime
vpon
it
,
and
so
to
make
the
last
errour
worse
then
the
first
?
O
that
this
damnable
desire
should
still
possesse
wretched
men
▪
O
ye
sonnes
of
men
,
Psalm
.
4.
2.
how
long
being
slow
in
heart
,
will
you
loue
vanitie
,
and
seeke
lies
!
But
as
this
idle
and
vnfruitful
knowledge
doth
make
men
§.
Sect
.
7.
Vnfruitfull
knowledge
aggrauates
our
other
sinnes
.
swell
in
pride
,
and
selfe
conceit
,
so
doth
it
make
all
our
other
sinnes
to
swell
also
in
Gods
sight
,
increasing
their
guilt
,
and
making
their
faultinesse
,
great
and
monstrous
.
For
whereas
ignorance
,
if
it
be
not
wilfull
(
though
it
doth
not
take
sin
away
,
yet
)
it
much
lesseneth
it
,
knowledge
contrariwise
doth
much
aggrauate
it
,
making
it
to
bee
contemptuous
,
and
rebellious
;
against
the
conscience
,
and
presumptuous
,
as
being
committed
wittingly
and
willingly
,
and
with
an
high
hand
against
God
,
neglecting
and
despising
his
wil
and
commandements
reuealed
vnto
vs.
And
this
appeareth
by
our
Sauiours
censure
of
the
Scribes
and
Pharisies
;
If
(
saith
hee
)
yee
Iohn
9.
43.
were
blind
,
ye
should
not
haue
sinne
;
but
now
ye
say
,
we
see
,
therefore
your
sinne
remaineth
.
And
the
Apostle
implieth
,
that
if
his
sinnes
of
blasphemie
and
persecution
,
had
bin
ioyned
with
knowledge
of
Gods
will
,
hee
should
neuer
haue
receiued
mercie
.
So
also
it
increaseth
the
greatnesse
of
our
sins
,
1.
Tim
.
1.
13.
by
adding
vnto
them
the
sinnes
of
others
,
into
which
they
led
and
plunged
them
,
by
giuing
scandall
and
offence
;
for
it
is
a
strong
inducement
to
moue
an
ignorant
man
to
commit
any
sinne
,
when
hee
seeth
those
,
who
are
indued
with
knowledge
make
no
conscience
of
it
,
because
hee
thinketh
with
himself
,
that
none
is
so
desperate
to
leap
into
the
gulph
of
perdition
wittingly
and
willingly
;
and
that
if
there
were
any
danger
in
that
he
doth
,
he
would
not
vpon
knowledge
,
and
,
as
it
were
,
on
set
purpose
run
into
it
.
Finally
,
he
sinneth
against
himselfe
,
in
making
his
condemnation
more
iust
,
and
his
fault
more
vnexcusable
;
for
if
the
sinnes
of
the
Gentiles
Rom
.
1.
20.
became
vnexcusable
,
because
they
were
committed
against
the
light
of
nature
;
then
how
much
more
are
their
sinnes
without
excuse
,
who
haue
much
more
perfect
knowledge
of
Gods
will
,
as
it
is
reuealed
in
the
holy
Scriptures
?
And
thus
doth
this
vain
&
idle
knowledge
hurt
those
that
§.
Sect
.
8.
Vnfruitfull
knowledge
increaseth
our
reckoning
at
the
day
of
iudgement
.
haue
it
in
this
life
:
in
the
life
to
come
,
they
shall
find
it
much
more
pernicious
.
First
,
because
it
shal
increase
their
bils
of
account
,
when
at
Gods
great
audit
they
shal
giue
a
reckoning
,
how
they
haue
vsed
and
imploied
that
rich
talent
of
knowledge
,
which
God
vouchsafed
to
lend
vnto
them
;
how
much
they
haue
excelled
those
,
who
wanted
of
their
great
measure
,
in
true
obedience
,
how
much
by
it
they
haue
glorified
God
,
edified
their
brethren
,
and
reformed
their
owne
liues
and
conuersations
:
for
according
to
the
measure
of
Gods
gifts
must
our
accounts
be
,
and
he
that
hath
receiued
the
greatest
portion
,
and
hath
either
vnprofitablie
buried
it
,
or
abused
it
vnto
sinne
,
the
greater
and
more
fearefull
shall
his
condemnation
be
.
And
this
is
the
last
and
greatest
euil
which
our
vnfruitfull
knowledge
will
bring
vnto
vs
,
namely
,
that
as
it
aggrauateth
our
sinne
,
so
also
it
will
increase
our
punishment
;
Luke
12.
47.
for
as
our
Sauiour
saith
,
the
seruant
that
knoweth
his
masters
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
And
hence
it
is
,
that
he
threatneth
more
heauie
condemnation
against
Tyre
and
Sidon
,
then
against
Sodom
&
Gomorrah
;
because
the
light
of
the
Gospel
,
encreased
and
confirmed
by
admirable
miracles
,
did
much
more
clearely
shine
vnto
them
,
then
Mat
.
11.
21.
22.
vnto
the
other
:
and
the
Apostle
Peter
affirmeth
,
that
it
had
bin
better
for
them
(
against
whom
he
inueigheth
)
not
to
haue
knowne
the
way
of
righteousnesse
,
then
after
they
haue
knowne
it
,
to
turne
from
the
holy
commandement
giuen
vnto
them
.
Seeing
therefore
this
idle
,
and
vnfruitfull
knowledge
is
§.
Sect
.
9.
That
we
are
to
labour
after
sauing
knowledge
.
not
onely
vaine
and
vnprofitable
,
but
also
exceeding
hurtfull
,
both
in
this
life
,
and
the
life
to
come
;
let
vs
not
esteeme
and
rest
in
it
,
but
contemne
and
despise
it
,
labouring
after
that
fruitfull
knowledge
,
which
alone
will
make
vs
wise
to
2.
Pet
.
1.
5.
our
saluation
.
And
as
the
Apostle
Peter
exhorteth
,
let
our
knowledge
bee
lincked
in
the
chaine
of
all
other
vertues
,
seasoned
with
pietie
,
and
the
true
feare
of
God
,
and
fruitfull
in
all
holy
obedience
;
and
then
,
though
it
make
not
so
great
a
flourish
in
worldly
discourses
,
nor
winne
the
applause
and
praise
of
men
;
yet
shall
it
make
vs
approoued
vnto
God
,
and
will
certainely
guide
vs
in
that
way
,
which
in
the
end
will
bring
vs
to
endlesse
ioy
,
and
heauenly
happinesse
.
CHAP.
XIII
.
That
beautie
is
to
bee
contemned
in
respect
of
spirituall
graces
,
or
heauenly
excellencies
.
ANd
thus
much
concerning
the
tentations
of
§.
Sect
.
1.
That
beautie
is
good
,
as
being
the
gift
of
God
.
worldly
prosperity
,
arising
from
the
faculties
and
properties
of
the
mind
.
In
the
next
place
wee
are
to
intreate
of
such
,
as
haue
their
beginning
and
growth
from
the
properties
and
qualities
of
the
bodie
;
as
for
example
,
from
beautie
,
strength
,
and
health
.
For
howsoeuer
these
are
all
good
in
themselues
,
as
I
shall
particularly
shew
,
yet
they
are
abused
through
the
malice
of
the
diuell
,
and
our
owne
corruption
,
as
baites
to
allure
,
and
draw
vs
vnto
sinne
.
Concerning
Pulchritudo
corporis
est
congruentia
partium
,
cum
quadam
coloris
s●auitate
.
August
.
ad
Nebridium
.
the
first
;
Beautie
(
as
Austin
defineth
it
)
is
a
proportionable
congruity
,
and
fit
agreement
of
all
the
parts
of
the
body
,
ioined
with
a
certaine
sweetnesse
of
colour
and
countenance
.
The
which
in
it
owne
nature
is
good
,
as
being
a
gift
of
God
,
the
which
hee
bestowed
in
greatest
measure
vpon
our
first
parents
in
their
creation
,
and
farre
aboue
any
of
their
posteritie
,
whom
sinne
defaced
and
deformed
,
as
wel
in
their
body
as
in
their
soule
;
and
reserueth
a
far
most
excellent
degree
and
portion
thereof
for
the
glorified
Saints
of
heauen
.
And
this
is
acknowledged
both
by
Heathens
and
Christians
;
for
euen
the
Ethnicke
Poet
could
say
that
,
Beautie
is
the
gift
of
God
.
And
Forma
dei
munus
.
Ouid
.
with
him
agree
the
Ancients
of
the
Church
.
One
saith
,
that
beautie
is
a
part
of
the
bodies
felicitie
,
a
bountifull
aduantage
,
or
Tertul
.
de
cult
.
foemin
.
lib
.
Haec
tua
sun●
,
bona
sunt
,
qui●
in
bonus
ista
cr●asti
,
&c.
August
.
de
ciuit
.
dei
lib
.
15.
cap
.
22.
A●s
desit
,
nullum
est
crimen
decoris
,
&c.
Ambr.
lib
.
7.
epist
.
44.
Ambr.
offic
.
lib
.
1.
cap
.
19.
accession
of
the
diuine
creation
,
and
a
ciuill
and
comely
garment
and
ornament
of
the
soule
.
And
another
:
These
gifts
O
Lord
are
thine
,
and
are
good
,
because
thou
the
chiefe
goodnesse
hast
created
them
;
and
there
is
nothing
in
them
ours
,
but
our
sinne
in
ouerlouing
them
;
for
neglecting
al
order
,
we
are
readie
to
preferre
th●
creature
,
aboue
thee
who
hast
created
it
.
And
Ambrose
saith
,
that
there
is
no
fault
in
beautie
,
if
it
be
free
from
counterfaiting
art
;
and
if
allurement
cease
,
fauor
and
the
grace
of
beauty
,
are
to
be
esteemed
innocent
and
faultles
.
Yea
,
it
is
a
fit
habitation
for
vertue
,
modestie
,
and
shamefastnes
to
dwel
in
;
and
as
a
good
workman
vsually
worketh
best
when
he
hath
fit
matter
,
so
modestie
doth
most
excell
,
when
it
is
seated
in
a
beautifull
bodie
,
so
that
this
beautie
be
not
affected
,
but
naturall
and
simple
.
Yea
,
the
spirit
of
God
himselfe
doth
take
notice
of
it
,
in
those
vpon
whom
it
was
bestowed
,
and
affordeth
vnto
it
,
due
and
fit
commendations
.
Thus
Sara
,
Rebeccah
,
Rahel
,
Gen.
12.
14.
&
24.
16.
&
29.
17.
&
.
39.
6.
Ioseph
,
and
many
others
are
said
to
haue
bin
very
faire
and
beautifull
;
and
when
God
restored
and
augmented
the
prosperitie
of
Iob
,
it
is
specially
noted
as
an
extraordinarie
blessing
,
that
he
had
not
only
many
children
,
but
that
in
all
Iob
42.
15.
the
land
were
no
women
found
so
faire
as
the
daughters
of
Iob
.
But
we
shall
not
need
to
say
much
of
this
point
,
seeing
by
instinct
of
nature
,
all
men
owe
a
kind
of
homage
to
beautie
weere
they
find
it
,
and
being
much
delighted
therewith
do
extraordinarily
fauour
and
respect
it
.
And
therefore
one
being
Aristor
.
apud
Stobaeum
.
asked
,
why
beautifull
things
were
so
much
loued
,
answered
,
that
none
but
a
blind
man
need
to
aske
such
a
question
.
But
to
say
nothing
of
Heathens
,
euen
the
Saints
and
seruants
of
God
haue
bin
mooued
thereby
to
loue
and
liking
.
This
made
Iacob
to
preferre
Rachel
before
Leah
;
this
made
Gen.
29.
30.
Moses
mother
to
fauour
and
respect
him
,
and
in
sauing
him
aliue
because
he
was
faire
,
to
hazard
her
owne
life
.
And
holie
Exod
.
●
.
2.
Samuel
being
affected
with
Eliab●
beautie
,
concluded
hereupon
upon
that
the
Lords
annointed
was
before
him
;
yea
the
Lord
1.
Sam
.
16.
6.
himselfe
is
said
to
take
pleasure
in
the
beautie
of
his
Church
;
Psalm
.
45.
11.
vnto
whom
nothing
agreeth
that
is
euill
,
not
so
much
as
by
an
allegorie
or
similitude
.
Beautie
therefore
being
good
may
be
moderately
loued
§.
Sect
.
2.
What
is
required
to
make
beauty
good
vnto
vs.
Gratior
&
pulchro
veniens
in
corpore
virtus
,
adi●uat
.
Virg
.
Ae●e●d
.
lib
.
5.
and
esteemed
,
when
it
is
in
a
good
and
vertuous
subiect
,
the
outward
beautie
of
the
bodie
,
and
the
inward
beautie
of
the
mind
being
ioyned
together
:
seeing
it
helpeth
to
adorne
vertue
to
the
outward
sense
,
and
causeth
it
to
be
accepted
with
more
applause
and
liking
,
when
it
is
sound
in
a
beautifull
bodie
,
then
in
one
il-fauoured
and
deformed
;
euer
▪
as
a
precious
iewell
is
more
graced
when
it
is
kept
in
a
rich
cabinet
,
then
in
an
vnseemely
box
.
As
also
when
it
is
well
vsed
by
those
that
haue
it
,
that
is
to
say
,
when
first
it
is
not
too
much
affected
and
vnnaturally
forced
:
to
which
purpose
one
saith
,
that
as
an
artisan
worketh
better
when
he
hath
fit
matter
▪
Bernard
.
lib
.
de
ordin●
vitae
.
to
worke
vpon
;
so
also
modestie
doth
shine
more
clearely
,
when
it
is
in
a
comely
bodie
:
yet
so
,
that
this
beautie
of
the
bodie
be
not
too
much
affected
,
but
naturall
,
simple
and
neglected
,
rather
then
ouer
earnestly
desired
:
not
supported
and
helped
with
ouer
pretious
and
glorious
garments
,
but
with
such
as
are
ordinarie
,
that
so
neither
any
thing
be
wanting
to
necessitie
and
honest
comlinesse
,
nor
any
thing
added
to
cleanely
neatnesse
.
Secondly
,
when
it
is
ioyned
with
modestie
and
shamefastnes
;
for
nothing
is
more
opposed
to
vertuous
beautie
,
then
immodestie
and
bold
impudencie
.
Thirdly
,
if
the
beautie
of
the
bodie
be
an
effectuall
reason
to
moue
them
that
haue
it
,
to
a
more
diligent
care
of
adorning
their
minds
with
vertue
and
true
piety
,
and
to
keep
a
vigilant
watch
ouer
all
their
actions
,
that
they
do
not
commit
any
thing
foule
and
faulty
,
misbeseeming
such
a
beauty
.
Lucius
Apul●ius
de
Magia
.
lib
.
1.
And
thus
the
wise
Socrates
is
said
to
haue
perswaded
his
scholers
,
that
they
should
often
looke
themselues
in
their
glasses
,
that
he
who
was
pleased
&
delighted
with
his
beautie
,
might
earnestly
indeuour
not
to
disgrace
the
dignitie
and
comlinesse
of
his
bodie
with
euill
conditions
;
and
that
he
who
found
himselfe
il-fauoured
should
striue
to
couer
his
deformities
with
his
vertues
and
good
manners
.
To
which
purpose
also
an
ancient
Father
demandeth
,
Art
thou
(
saith
he
)
of
excellent
beautie
?
why
then
let
it
moue
thee
to
this
care
,
E●imia
forma
est
?
id
agat
,
vt
animi
pulchritudo
,
corporis
pulchritudini
splendore
respondeat
.
Nazianzen
in
Maximum
.
that
the
beautie
of
thy
mind
may
be
of
answerable
brightnesse
to
the
beautie
of
thy
bodie
.
Finally
,
this
beautie
is
vsed
aright
,
when
as
we
do
not
rest
in
it
as
being
fraile
and
momentanie
,
but
vse
it
as
a
little
streame
to
conduct
and
bring
vs
to
God
the
fountaine
of
all
beautie
and
goodnesse
;
and
be
mooued
thereby
to
this
meditation
,
that
if
a
sparke
of
this
beautie
imparted
to
the
creature
,
worke
such
loue
and
admiration
;
then
how
much
more
is
that
infinite
flame
of
beautie
in
our
Creator
,
from
which
this
is
deriued
,
to
be
admired
and
loued
!
If
this
heauenly
Sun
reflect
a
shadow
so
full
of
brightnesse
vpon
earth
and
clay
,
then
how
infinitly
glorious
is
he
in
his
owne
nature
and
perfections
!
Finally
,
if
we
esteeme
it
a
part
of
our
earthly
happinesse
to
haue
our selues
and
neerest
friends
adorned
with
this
beautie
;
then
how
much
more
happie
shall
wee
bee
,
when
being
in
those
heauenly
ioyes
,
we
shall
not
only
our selues
exceed
the
Sun
in
the
firmament
in
beautie
and
brightnes
;
but
also
shall
haue
the
vision
and
fruition
of
our
gratious
and
glorious
God
,
in
comparison
of
whose
purity
the
heauens
are
filthy
and
vncleane
,
and
in
regard
of
whose
infinit
beautie
and
glorie
,
the
Sunne
it selfe
is
grosse
darknesse
,
and
the
most
excelling
beautie
in
heauen
or
earth
but
meere
deformitie
?
And
thus
haue
I
shewed
that
beautie
in
it
owne
nature
is
§.
Sect
.
3.
Beautie
of
the
bodie
without
the
beautie
of
the
mind
is
of
no
worth
.
Leu
.
21.
19.
20.
good
,
and
a
gift
and
blessing
of
God
to
those
who
haue
also
a
right
vse
of
it
:
euen
as
contrariwise
deformity
is
in
it
owne
nature
euill
,
as
being
a
fruit
of
sin
;
and
therefore
such
as
were
crooked
,
lame
,
or
blemished
,
are
by
God
forbidden
to
offer
his
sacrifices
.
But
if
we
consider
it
as
it
is
in
our
nature
corrupted
with
sin
,
it
is
not
absolutely
good
,
but
to
be
numbred
among
things
indifferent
,
the
which
(
as
all
other
the
benefits
of
prosperitie
)
is
more
often
abused
,
then
well
vsed
,
and
so
becommeth
vnto
vs
,
through
the
malice
of
our
spirituall
enemies
an
inducement
vnto
sinne
,
and
the
ground
of
many
dangerous
tentations
.
And
thus
this
gift
of
God
is
abused
,
when
as
we
rest
in
it
alone
,
and
content
our selues
with
this
shadow
neglecting
the
substance
,
vertue
and
true
godlinesse
,
and
thinking
it
enough
to
haue
beautifull
bodies
,
though
in
the
meane
time
our
minds
and
soules
be
vglie
and
deformed
:
for
the
inward
beautie
of
the
mind
ought
not
to
be
seuered
from
the
outward
beautie
of
the
bodie
,
seeing
(
as
Plutarch
.
Amator
.
Tom
.
2.
pag
.
452.
Enripid
.
in
●dipo
.
one
saith
)
beautie
is
the
flower
which
springeth
from
the
root
of
vertue
,
and
therefore
being
parted
from
it
,
it
must
needs
wither
and
come
to
nought
:
to
which
purpose
another
saith
,
that
the
mind
is
more
to
be
regarded
then
the
bodie
;
for
the
outward
beautie
profiteth
not
,
when
a
good
mind
is
not
ioyned
with
it
:
neither
is
that
to
be
esteemed
a
perfect
beautie
,
but
lame
and
most
vnperfect
,
which
consisteth
in
the
outward
colour
of
the
skin
;
when
the
mind
and
soule
is
vglie
and
deformed
:
for
what
is
this
better
then
a
faire
cabinet
full
of
filth
and
rubbish
,
and
a
goodly
sepuchre
full
of
stench
and
rottennes
?
which
is
not
indeed
truly
beautifull
,
but
only
seemeth
so
,
through
the
imperfection
of
our
Aristot
.
apud
Boëtium
de
Consol
.
lib
.
3.
pros
.
8.
sight
;
for
if
(
as
one
saith
)
our
eies
like
the
Linxes
could
pierce
into
the
inward
parts
;
or
rather
if
we
could
see
as
God
seeth
,
the
secrets
of
the
heart
and
reines
,
then
should
wee
more
loathe
and
abhorre
them
for
their
inward
vglinesse
and
filthinesse
,
then
admire
or
like
them
for
their
outward
feature
:
and
therefore
it
is
not
their
owne
naturall
excellency
,
which
intitleth
them
to
the
name
of
beautie
,
but
the
weakenesse
of
our
sight
which
can
pierce
no
deeper
then
the
outside
of
the
skin
:
and
therefore
of
such
it
is
said
,
not
absolutely
that
they
were
beautifull
,
but
only
that
they
were
faire
to
looke
vpon
,
2.
Sam
.
14.
27.
Let
none
then
content
themselues
with
this
Iam
.
1.
10.
11.
painted
scabard
,
which
hath
in
it
but
a
woodden
or
leaden
dagger
,
nor
take
delight
in
this
flower
which
hath
a
faire
colour
,
but
no
sweetnesse
:
but
seeing
we
are
all
as
the
flowers
of
the
field
,
let
vs
labour
to
become
roses
in
Gods
garden
,
hauing
the
beautie
of
colour
ioyned
with
the
sweetnes
of
vertue
,
that
so
when
the
outward
complexion
is
faded
,
the
odour
and
perfume
of
a
godly
life
may
still
remaine
.
Againe
,
this
beautie
is
abused
,
when
as
in
conceit
thereof
§.
Sect
.
4.
Beautie
becommeth
euill
when
w●
are
proud
of
it
,
or
set
our
hearts
vpon
it
.
those
that
haue
it
are
puffed
vp
with
pride
,
and
so
forget
God
who
gaue
it
,
and
all
dutie
which
they
owe
vnto
him
,
and
despise
their
neighbours
,
as
comming
farre
short
of
their
excellencies
;
for
howsoeuer
this
beautie
be
vaine
and
of
small
worth
,
momentanie
,
and
oftentimes
but
of
a
daies
continuance
;
yet
there
are
many
so
destitute
of
all
goodnesse
,
that
for
want
of
better
matter
in
them
,
they
are
proud
of
this
vaine
shadow
;
and
being
void
of
vertue
,
by
their
beautie
alone
do
seeme
vnto
themselues
glorious
.
Moreouer
,
it
is
thus
abused
,
whenas
we
do
too
much
affect
&
set
our
harts
vpon
it
,
and
spend
ouer
much
time
and
labour
either
in
getting
,
preseruing
,
or
increasing
it
,
neglecting
in
the
meane
time
things
of
more
necessitie
and
greater
value
:
vnto
which
abuse
vaine
worldlings
,
(
especially
of
the
weaker
sex
)
are
much
addicted
,
who
superstitiously
abstaine
from
those
things
which
they
most
loue
;
and
are
content
to
vse
those
things
which
they
loathe
,
to
get
or
recouer
this
vanity
;
thinking
no
paines
too
much
,
no
punishment
which
they
take
on
themselues
too
great
,
nor
their
precious
health
too
deare
,
to
giue
for
the
purchase
of
this
fading
trifle
;
and
spending
more
time
in
the
combing
and
curling
of
their
haire
,
in
washing
,
sweating
and
bathing
,
dressing
and
trimming
,
and
in
many
other
their
hidden
mysteries
,
(
of
which
wilfull
ignorance
is
no
sinne
,
and
thereof
I
am
not
ashamed
herein
of
my
simplicitie
)
then
in
all
their
spirituall
deuotions
towards
God
,
or
their
duties
of
Christianitie
towards
their
neighbours
;
so
that
no
bodie
that
is
wise
would
enuie
vnto
them
their
supposed
happinesse
,
consisting
in
this
vaine
beautie
,
if
he
did
but
consider
at
what
deare
rates
it
is
bought
,
and
how
much
more
excellent
things
they
do
in
the
meane
time
lose
,
whilest
they
are
procuring
or
preseruing
this
trifling
vanitie
.
Finally
,
those
abuse
it
vnto
sinne
who
ouer
value
it
in
themselues
or
others
,
preferring
it
before
the
gifts
of
the
mind
,
vertue
,
Gods
sanctifying
graces
,
and
the
meanes
of
their
saluation
;
yea
more
esteeming
of
this
perishing
fauour
,
then
of
the
eternall
fauour
and
loue
of
God
,
for
howsoeuer
this
gift
of
beautie
be
good
as
proceeding
from
God
;
yet
it
is
incomparison
of
the
former
of
no
excellencie
,
being
a
good
temporall
,
carnall
,
and
of
the
meanest
and
lowest
degree
,
and
therefore
it
is
impiously
loued
(
as
one
saith
)
when
in
respect
August
.
de
Ciuit
.
Dei
.
lib
.
15.
cap
.
22.
thereof
,
the
eternall
God
,
our
internall
and
sempiternall
goodnes
is
neglected
;
but
as
righteousnesse
is
forsaken
,
and
gold
loued
of
couetous
man
,
not
through
the
fault
of
the
gold
,
but
of
the
man
,
so
is
it
in
this
.
Now
lest
any
should
thinke
that
but
few
fall
into
this
follie
,
let
them
know
,
that
as
many
are
guiltie
of
it
,
as
vse
greater
care
and
labour
,
and
spend
more
time
in
procuring
,
or
preseruing
this
fading
beautie
,
then
in
attaining
Gods
fauour
,
the
graces
of
his
spirit
,
or
in
vsing
the
meanes
of
their
owne
saluation
;
for
as
we
preferre
our
ends
,
so
also
the
meanes
accordingly
which
leade
vnto
them
.
And
thus
haue
I
shewed
how
this
gift
of
God
is
abused
§.
Sect
.
5.
Beautie
is
but
a
gift
,
common
with
the
brutish
creatures
.
vnto
euill
,
and
becommeth
the
ground
of
diuers
tentations
,
wherby
Satan
and
the
world
,
through
the
corruption
of
our
flesh
,
allureth
vs
to
sinne
;
against
which
,
that
we
may
be
armed
,
let
vs
not
,
if
we
want
it
,
immoderately
desire
it
,
and
if
we
haue
it
,
let
vs
take
heed
that
wee
be
not
ouertaken
with
pride
,
nor
set
our
hearts
and
affections
vpon
it
,
preferring
it
before
spirituall
and
sauing
graces
,
and
the
meanes
of
our
owne
saluation
.
Yea
,
when
it
commeth
in
comparison
with
these
,
let
vs
learne
to
despise
and
contemne
,
lothe
and
abhorre
it
,
as
becomming
through
abuse
,
a
snare
of
the
diuell
;
whereby
he
bindereth
vs
from
going
forward
in
the
way
of
saluation
.
But
because
the
most
that
haue
it
,
doe
thus
abuse
it
,
and
in
stead
of
being
made
better
,
and
more
thankfull
vnto
God
,
become
more
vain
and
proud
,
wanton
and
wicked
,
let
such
know
,
that
whatsoeuer
beautie
is
in
it
owne
nature
,
to
them
it
is
of
no
worth
or
excellencie
,
altogether
vnprofitable
;
yea
,
very
hurtfull
and
pernicious
,
both
to
themselues
and
others
.
And
first
that
it
is
of
no
value
,
or
excellencie
,
being
seuered
from
vertue
and
true
godlinesse
;
it
may
appeare
,
in
that
it
is
common
to
man
with
the
brutish
creatures
;
and
what
excellencie
is
in
that
,
in
which
the
horse
and
greyhound
,
the
peacocke
and
swan
,
doe
also
excell
as
well
as
he
?
yea
,
of
what
worth
is
it
,
seeing
euen
the
flowers
of
the
field
,
as
the
rose
and
lilie
,
doe
in
the
beautie
of
colours
goe
farre
beyond
him
?
and
therefore
mans
excellencie
is
not
in
this
,
wherein
he
is
exceeded
by
such
meane
creatures
,
but
in
the
right
vse
of
sanctified
reason
,
and
in
the
hidden
vertues
Nibil
in
best
ijs
plus
reperias
quam
quod
videtur
,
in
homine
nihil
est
inferius
.
Ambros
.
de
Institut
.
virg
.
cap
.
3.
tom
.
1.
of
the
mind
.
For
as
there
is
nothing
more
excellent
in
beasts
,
then
that
which
is
outwardly
seene
and
discerned
,
so
in
man
there
is
nothing
inferiour
to
that
which
lieth
open
to
the
view
,
and
is
subiect
to
the
senses
;
for
whereas
he
consisteth
of
soule
and
bodie
,
the
bodie
which
is
seene
doth
serue
and
obey
,
and
the
soule
which
is
not
seene
doth
beare
rule
and
gouerne
;
and
therefore
man
is
not
to
be
so
admired
for
his
beautie
and
outward
parts
,
as
for
his
secret
vertues
,
and
hidden
operations
of
his
mind
.
Neither
in
truth
doth
the
excellencie
of
the
outward
parts
,
which
doe
chiefly
intitle
a
beautie
,
consist
herein
that
they
are
beautifull
,
which
is
onely
their
ornament
,
but
in
their
seuerall
Chrysost
.
in
1.
Tim
.
1.
Homil
.
4.
in
Mor
.
offices
and
functions
,
for
which
they
were
ordained
:
as
for
example
,
this
is
not
the
excellencie
of
the
eies
,
that
they
are
gray
or
black
,
glancing
or
rolling
,
but
that
they
excell
in
the
acutenes
and
vigour
of
seeing
;
it
is
not
the
excellencie
of
the
nose
or
eare
,
that
they
are
of
this
,
or
that
colour
or
fashion
,
but
in
their
perfection
of
hearing
and
smelling
;
nor
of
the
hand
that
it
hath
a
fine
proportion
,
or
white
colour
,
but
in
that
it
is
a
readie
and
expert
instrument
of
all
our
actions
;
nor
of
the
teeth
to
be
white
and
euen
,
but
that
they
be
fit
to
prepare
conuenient
nourishment
for
the
stomacke
;
in
all
which
excellencies
,
the
deformed
and
beautifull
exceed
not
one
another
,
but
are
both
equall
.
But
the
worthlesnesse
of
this
beautie
which
is
seuered
§.
Sect
.
6.
The
vanitie
of
beautie
prooued
by
testimonies
.
from
vertue
and
true
wisedome
,
may
more
plainely
appeare
both
by
testimonies
and
reasons
.
The
wisest
among
the
sons
of
men
saith
,
that
fauour
is
deceitfull
and
beautie
is
vanitie
,
but
a
woman
that
feareth
the
Lord
,
she
shall
be
praised
.
And
such
ill
harmonie
he
thinketh
to
be
betweene
beautie
and
folly
,
that
Prou.
31.
30.
Prou.
11.
22.
Diogenes
apud
Laertium
devit
.
&
mo
.
rib
.
Philos
.
Isocrates
.
Now
pu●chritudinem
corporis
,
honestatem
.
mentis
requir●
,
&c.
Chrysost
.
in
Psalm
.
50.
Homil
.
1.
he
iudgeth
it
as
absurd
and
ridiculous
,
to
see
a
faire
woman
lacking
discretion
,
as
a
iewell
of
gold
in
a
swines
snout
.
Another
compareth
a
beautifull
bodie
with
euill
conditions
to
a
faire
house
,
and
a
bad
inhabitant
;
and
another
,
to
a
good
ship
that
hath
a
bad
pilot
.
To
which
purpose
also
Chrysostom
saith
,
that
he
doth
not
so
much
require
the
beautie
of
the
bodie
,
as
the
honestie
of
the
mind
.
For
what
(
saith
he
)
is
a
beautifull
woman
?
a
painted
sepulcher
,
vnlesse
she
be
sober
,
chast
and
modest
;
and
beautie
without
these
vertues
,
is
an
open
gulph
,
and
a
poison
compounded
for
fooles
to
drinke
,
&c.
And
therefore
if
thou
seest
a
man
or
woman
beautifull
,
doe
not
admire
them
;
for
the
loftie
and
strong
okes
,
although
they
be
thicke
with
faire
greene
leaues
,
and
tall
in
stature
,
yet
they
beare
no
fruit
fit
for
men
,
but
only
meate
to
feed
hogges
:
whereas
the
vine
creeping
on
the
earth
bringeth
foorth
pleasant
grapes
.
The
reasons
why
wee
should
esteeme
it
base
,
and
of
no
§.
Sect
.
7.
The
worthlesnes
of
beautie
prooued
by
reasons
:
first
,
because
God
esteemeth
it
not
.
worth
without
vertue
,
or
in
comparison
of
spirituall
graces
,
are
,
first
,
because
God
doth
so
esteeme
it
;
for
he
looketh
not
to
the
outward
shape
and
countenance
,
but
principally
regardeth
the
heart
,
and
the
inward
beautie
of
the
mind
.
And
this
the
Lord
shewed
to
Samuel
,
when
he
was
so
much
in
loue
with
Eliabs
beautie
,
and
goodly
personage
;
willing
him
not
to
looke
on
his
countenance
,
nor
on
the
height
of
his
1.
Sam
.
16.
7.
stature
,
seeing
he
had
refused
him
:
because
God
seeth
not
as
man
seeth
;
for
man
looketh
to
the
outward
appearance
,
but
the
Lord
beholdeth
the
heart
.
But
how
little
the
Lord
valueth
his
gifts
of
beautie
and
outward
shape
,
may
appeare
by
his
manner
of
bestowing
them
;
for
he
reserueth
them
not
,
as
special
and
chiefe
iewels
for
his
owne
children
and
seruants
,
but
as
trifles
of
small
value
,
he
maketh
them
common
to
the
wicked
and
reprobate
,
who
are
but
slaues
and
enemies
.
And
thus
he
inriched
Saul
with
a
large
portion
thereof
,
of
whom
it
is
said
,
that
he
was
a
goodly
young
man
and
a
faire
,
so
that
among
1.
Sam
.
9.
2.
the
children
of
Israel
,
there
was
none
goodlier
then
he
:
so
Adoniah
had
this
gift
in
great
measure
,
who
is
said
to
haue
bin
1.
King
.
1.
6.
a
very
goodly
man
.
And
Absolon
,
though
hee
had
not
the
birthright
,
nor
the
blessing
;
yet
in
this
had
a
double
portion
,
for
in
all
Israel
,
there
was
none
to
bee
so
much
praised
for
beautie
2.
Sam
.
14.
25.
as
he
;
from
the
sole
of
his
foote
to
the
top
of
his
head
,
there
was
no
blemish
in
him
.
From
whence
it
appeareth
,
of
how
small
Pulchritudo
corporis
bonum
quidem
dei
donum
,
est
:
sed
propterea
id
largitur
etiam
malis
ne
magnum
bonum
videatur
bonis
.
August
.
de
ciui●
.
dei
.
lib
.
15.
cap
.
22.
worth
in
comparison
,
this
beautie
is
,
seeing
it
hath
bin
so
plentifully
bestowed
on
such
worthlesse
men
:
to
which
purpose
one
saith
,
that
the
beautie
of
the
bodie
is
indeed
the
gift
of
God
,
but
hee
hath
therefore
bestowed
it
on
the
euill
also
,
l●st
it
might
seeme
to
the
good
,
to
be
of
any
great
value
.
Yea
,
hee
hath
bestowed
it
on
the
brute
creatures
,
as
well
as
men
;
and
therfore
howsoeuer
it
be
good
,
yet
it
exceedeth
not
a
brutish
excellencie
.
To
this
purpose
one
demandeth
:
art
thou
(
saith
he
)
faire
and
beautifull
?
why
,
this
is
the
glory
of
dawes
,
and
not
of
men
.
Thou
art
not
fairer
then
the
peacock
or
the
swan
;
and
oftentimes
Chrysost
.
ad
pop
.
hom
.
40.
tom
.
4.
base
boies
and
girles
,
harlots
and
effeminat
men
,
haue
had
a
great
share
in
this
glorie
.
And
is
this
therefore
of
such
worth
,
that
for
it
thou
shouldest
be
exalted
and
extolled
?
Seeing
therefore
Gods
estimate
,
which
being
grounded
on
infinit
wisdome
and
iustice
,
crieth
downe
the
value
of
this
vaine
beautie
,
which
is
raised
vp
by
carnall
men
to
such
high
rates
,
let
vs
learne
to
conforme
our
iudgements
vnto
his
,
slightly
accounting
of
this
outward
forme
and
colour
,
to
which
mans
vaine
opinion
hath
giuen
it
chiefe
excellencie
,
and
highly
valuing
the
inward
beauties
of
the
mind
,
the
vertues
and
sanctifying
graces
of
Gods
spirit
,
which
,
how
vnhandsom
soeuer
we
seeme
before
men
in
our
outward
feature
,
wil
make
vs
to
appeare
beautifull
in
the
sight
of
God
,
and
of
our
husband
Iesus
Christ
,
whom
if
wee
please
,
it
little
skilleth
,
though
we
be
vnpleasing
in
the
eies
of
men
.
Againe
,
the
worthlesnesse
of
beautie
may
hereby
appeare
,
§.
Sect
.
8.
Beautie
is
good
rather
to
those
that
see
it
,
then
to
those
that
haue
it
.
in
that
if
it
bring
any
delight
,
it
is
rather
to
those
who
see
it
,
then
to
those
that
haue
it
;
or
if
at
all
it
be
pleasing
to
the
owners
,
it
is
in
regard
of
the
liking
and
admiration
of
the
lookers
on
,
hauing
nothing
in
themselues
to
rest
vpon
for
their
contentment
,
but
depending
vpon
the
iudgement
and
censure
of
others
,
either
to
be
extolled
by
their
commendations
,
or
to
be
abased
by
their
dispraises
;
and
what
worth
is
in
that
,
which
riseth
and
falleth
at
euery
ones
deuotion
?
or
how
cannot
that
be
esteemed
vain
,
which
hath
it
being
and
subsistence
in
the
vaine
breath
of
the
vulgar
multitude
?
Neither
in
truth
would
they
at
all
admire
it
,
or
though
they
should
,
yet
would
not
their
idle
breath
puffe
vs
vp
with
the
wind
of
pride
,
if
either
they
or
we
did
but
consider
,
what
loathsome
matter
lieth
hid
vnder
this
faire
skinne
.
For
if
our
eies
cannot
pearce
any
deeper
then
the
outside
only
,
yet
looke
what
filthie
excrements
issue
out
of
the
nose
,
cares
,
pores
and
other
passages
,
and
iudge
what
the
fountaine
it selfe
is
,
from
which
proceed
such
loathsome
streames
:
consider
what
wee
were
before
our
birth
,
and
what
afterwards
,
then
placed
in
the
middest
of
excrements
,
and
now
made
the
receptacles
of
dir●
and
filth
.
And
therefore
when
the
beautie
of
the
skinne
doth
most
exalt
vs
,
we
should
be
sufficiently
humbled
,
if
we
would
but
consider
the
vgly
loathsomnes
of
that
which
it
containeth
.
But
though
this
beautie
were
of
some
excellencie
whilest
§.
Sect
.
9.
Beautie
is
momentanie
and
mutable
.
Prou.
31.
30.
Anceps
forma
bonum
mortalibus
exiguum
do●um
,
breui
temporis
momento
capitur
▪
&c.
Senec
.
in
Hippoly
to
.
1.
760.
it
continueth
,
yet
is
it
to
bee
esteemed
of
little
worth
,
in
regard
that
it
is
so
momentanie
and
so
mutable
.
In
respect
whereof
the
Wise
man
saith
,
that
it
is
not
only
vaine
,
but
deceitfull
also
,
giuing
men
the
slip
when
they
thinke
that
they
hold
it
fastest
,
like
a
shadow
that
vanisheth
whilest
one
thinketh
to
embrace
it
:
for
if
man
himselfe
be
so
momentanie
,
what
shall
we
thinke
of
beautie
which
is
but
an
accident
of
this
subiect
,
and
commonly
vanisheth
,
the
substance
still
remaining
?
if
he
be
but
a
flower
of
the
field
,
which
is
but
of
a
day
or
weekes
continuance
;
then
how
fraile
and
fading
is
the
colour
of
this
flower
which
often
fadeth
a
great
while
,
of
this
small
time
,
before
the
flower
dieth
?
If
man
bee
but
a
cloude
,
then
surely
beautie
,
may
bee
fitly
resembled
to
the
bright
lightning
which
issueth
out
of
it
,
and
vanisheth
in
the
twinckling
of
an
eye
.
Whereof
it
is
that
the
kingdome
of
beautie
is
said
to
be
a
tyrannie
,
which
is
violent
for
the
time
,
Socrates
vocabat
formam
modici
temporis
tyrannidem
.
Bruson
.
lib
.
2.
cap
.
44.
Hieron
.
Epist
.
ad
Cyprian
.
Tom
.
3.
Et
repentè
d●m
nescit
,
incanescit
caput
,
rugatur
facies
,
&c.
but
of
short
continuance
.
To
this
purpose
one
saith
,
that
as
the
hearbe
springing
with
his
beautifull
flowers
,
doth
delight
the
eye
,
and
by
little
and
little
fading
loseth
his
beautie
,
and
is
turned
into
hay
;
so
all
the
beautie
of
men
buddeth
in
the
spring
of
childhood
,
flowreth
and
florisheth
in
the
summer
of
youth
,
and
perfect
age
,
and
suddenly
when
the
winter
of
age
commeth
,
the
head
vnwittingly
groweth
gray
,
the
face
wrinkled
,
the
skinne
writhled
,
and
so
farre
is
he
now
from
beautie
,
that
hee
hath
scarce
the
vse
of
his
limmes
for
the
slowest
and
weakest
motion
.
But
as
it
is
momentany
,
so
also
is
it
mutable
,
and
vncertain
to
continue
this
short
time
;
for
this
flower
of
beautie
is
subiect
to
be
blasted
with
innumerable
accidents
,
a
little
scratch
impaireth
it
,
and
a
greater
wound
doth
quite
deforme
it
;
a
daies
sicknes
much
abateth
it
,
and
if
it
bee
but
of
a
weekes
continuance
,
doth
quite
deface
it
,
yea
so
fading
it
is
that
a
little
sunshine
robbeth
vs
of
it
,
this
earthly
beautie
being
not
able
to
endure
that
heauenly
brightnesse
.
Or
though
it
be
preserued
from
the
violence
of
extraordinarie
accidents
,
yet
time
,
which
by
little
and
little
brought
it
vnto
vs
,
till
attained
to
the
height
Florem
decoris
siaguli
carpunt
d
〈…〉
.
Senec
.
in
Octauia
.
of
it
perfection
,
doth
then
as
stealingly
take
it
away
;
neither
is
it
more
possible
to
preuent
this
decay
of
beautie
,
then
to
stop
the
course
of
time
;
for
euen
whilest
it
is
admired
and
praised
,
it
secretly
fadeth
&
declineth
.
And
though
(
through
the
strength
of
art
and
nature
conspiring
together
)
it
were
possible
to
preserue
this
beautie
vnto
old
age
;
yet
then
behold
the
vtter
ruine
of
this
faire
building
;
for
when
age
commeth
it
ploweth
deepe
furrowes
in
the
most
beautifull
visage
,
it
changeth
the
colour
,
rotteth
the
teeth
,
tainteth
the
breath
,
wrinkleth
the
brow
,
bleereth
and
dimmeth
the
eyes
,
crookneth
the
backe
,
writhleth
the
hands
,
stifneth
and
lameth
the
ioynts
,
deaffeneth
the
eares
,
and
maketh
the
voyce
hoarse
and
vnpleasant
,
which
before
was
sweete
and
tunable
.
In
a
word
,
it
worketh
such
a
change
and
alteration
,
that
if
after
some
long
distance
of
time
,
a
man
should
behold
his
visage
in
a
glasse
,
he
would
seeme
a
stranger
to
himselfe
,
and
scarce
acknowledge
that
he
is
still
the
owner
of
the
same
bodie
wherewith
formerly
he
was
delighted
.
Or
let
it
bee
imagined
that
through
the
extraordinarie
vigour
of
nature
,
there
doth
a
kinde
of
comely
beautie
remaine
euen
in
the
elder
age
;
yet
remember
what
will
become
of
it
in
the
next
houre
that
death
hath
seazed
vpon
it
,
and
hath
thrust
the
soule
out
of
her
possession
,
till
his
lease
also
be
expired
.
Call
to
minde
that
the
most
amiable
face
and
countenance
after
two
or
three
daies
buriall
,
will
bee
so
vgly
and
deformed
,
that
none
would
now
more
loath
it
,
then
those
who
before
did
most
admire
it
;
and
were
it
not
priuiledged
with
that
only
benefit
of
senselesnes
,
and
want
of
vnderstanding
,
selfehorrour
would
make
it
breake
open
the
prison
of
the
graue
,
and
cause
it
to
striue
by
flight
to
escape
and
auoide
it
owne
Iob
17.
14.
companie
.
And
thus
haue
I
shewed
the
worthlesse
vanitie
and
vnprofitablenes
§.
Sect
.
10.
That
contemning
this
outward
beautie
,
we
must
afflict
the
inward
beautie
of
the
minde
.
of
worldly
beautie
;
which
ought
to
moue
vs
to
despise
and
contemne
it
,
as
being
of
no
value
,
when
as
it
is
seuered
from
true
godlinesse
.
And
because
naturally
wee
are
affected
with
beautie
,
let
vs
turne
the
edge
of
our
loue
from
this
earthly
trash
,
to
spirituall
and
heauenly
treasure
,
setting
our
hearts
on
that
inward
beautie
of
the
mind
which
Pulchrius
est
pul●hrum
fieri
quam
nasci●
illud
enim
casus
,
hoc
st●dij
est
.
Petrarch
.
consisteth
in
vertue
,
and
the
sanctifying
gifts
of
Gods
Spirit
,
and
on
that
glorious
beautie
,
which
shall
adorne
our
bodies
and
soules
in
the
kingdome
of
God
;
for
as
this
beautie
is
in
it selfe
ten
thousand
times
more
excellent
then
the
other
,
so
shall
it
be
of
euerlasting
continuance
;
for
old
age
can
neuer
make
any
wrinckles
in
the
face
of
vertue
,
sicknesse
cannot
hurt
it
,
violence
cannot
deface
it
,
griefe
and
sorrow
cannot
impaire
it
,
yea
death
it selfe
cannot
blemish
or
disgrace
it
,
yea
rather
it
shal
be
a
meanes
to
crowne
this
beauty
of
grace
with
the
beautie
of
glory
,
which
as
it
shal
be
full
of
vnspeakable
excellencie
,
so
shall
it
be
free
from
all
outward
iniurie
,
and
from
all
inward
causes
of
decay
,
and
consequently
vnchangeable
and
euerlasting
.
But
if
this
will
not
weane
our
hearts
from
the
loue
of
§.
Sect
.
11.
Beauty
to●
much
affected
doth
make
the
bodie
tender
▪
soft
and
sickly
.
worldly
beautie
,
because
it
doth
not
profit
vs
:
let
vs
further
consider
that
it
doth
also
bring
much
hurt
both
vnto
our selues
and
also
vnto
our
neighbours
:
it
hurteth
our selues
both
in
our
bodies
,
soules
and
names
;
our
bodies
thereby
are
made
more
tender
,
soft
and
effeminate
,
yea
also
more
weake
and
sickely
,
and
that
not
onely
through
the
vse
of
vnwholesome
medicines
,
and
the
neglect
of
wholesome
food
,
both
which
are
ordinarie
with
those
who
ouermuch
affect
the
praise
of
beautie
,
but
also
because
they
neglect
that
conuenient
labor
and
exercise
which
preserueth
health
&
increaseth
strength
,
and
giue
themselues
ouer
to
sloth
&
daintines
,
the
ordinarie
enemies
&
impairers
of
thē
both
:
and
this
needeth
no
other
proofe
but
common
experience
,
and
by
comparing
the
ordinarie
sort
,
who
feed
wholesomely
,
and
diligently
imploy
themselues
in
the
duties
of
their
calling
,
with
the
gentilitie
of
the
land
,
who
no
more
exceed
the
common
people
in
forme
and
beautie
,
then
these
surpasse
them
,
in
health
and
strength
.
But
howsoeuer
this
worldly
beautie
doth
much
hurt
the
§.
Sect
.
12.
Beautie
hinder●th
vertue
,
and
furthereth
vice
.
body
,
yet
nothing
in
comparison
of
that
hurt
which
it
bringeth
vnto
the
soule
,
which
it
much
hindreth
in
the
course
of
vertue
,
and
also
plungeth
into
many
vices
:
in
both
which
respects
this
tentation
of
worldly
beauty
hath
ouercome
the
most
that
haue
had
it
,
whom
it
hath
first
effeminated
and
made
wantonly
delicate
,
so
as
they
could
not
endure
the
paines
of
climing
the
high
hill
of
vertue
,
nor
of
trauelling
in
the
strait
and
afflicted
way
of
true
godlinesse
,
but
rather
desire
to
go
downe
the
easie-declining
hill
of
vice
,
and
to
walk
in
the
plaine
and
faire
way
that
leadeth
to
destruction
:
and
those
whom
it
hath
not
ouercome
,
it
hath
thoroughly
exercised
all
their
strength
in
making
resistance
;
and
very
valiantly
haue
they
behaued
themselues
in
this
conflict
,
if
they
haue
not
had
in
the
way
of
vertue
many
rubs
,
and
receiued
many
foiles
.
To
this
purpose
one
fitly
saith
,
that
they
who
hau●
beautie
,
Petrarch
.
de
remed
.
lib
.
1.
dial
.
2.
●
haue
a
couer
for
their
eyes
,
a
snare
for
their
feet
,
and
birdlime
for
their
wings
;
so
as
they
cannot
easily
discerne
the
truth
,
nor
follow
vertue
,
nor
flie
à
loft
in
heauenly
meditations
:
and
many
hath
it
made
barren
in
the
duties
of
pietie
,
stopped
in
the
course
of
vertue
,
and
turned
aside
into
the
by-paths
of
vice
:
in
respect
of
which
vnfruitfulnesse
in
goodnesse
,
the
beautifull
person
is
compared
to
the
tall
faire
oake
,
which
bringeth
only
acornes
for
hogs
;
and
they
who
want
it
,
and
are
indued
with
the
beautie
of
the
mind
,
are
likened
to
the
vine
,
Chrysost
.
in
Psal
.
50.
homil
.
which
being
deformed
in
shape
,
bringeth
grapes
and
wine
fit
for
kings
.
The
truth
whereof
wil
more
clearely
appeare
in
some
particulars
:
§.
Sect
.
13.
Beautie
and
chastitie
seldome
meele
together
.
Rara
est
ad●●
concordia
formae
,
atque
pudicitiae
.
luuenal
.
Satyr
.
10.
Cum
pertculo
magno
custoditur
quod
multis
pla●●t
.
for
if
wee
take
a
view
of
former
times
and
of
our
owne
daies
,
we
shall
find
that
beautie
and
chastitie
are
often
at
oddes
,
and
do
seldome
dwell
together
,
not
because
those
who
are
beautifull
may
not
be
in
their
owne
nature
and
inclination
as
chast
as
others
,
if
(
as
I
said
before
)
they
doe
not
mollifie
and
effeminat
their
minds
with
sloth
and
daintines
,
and
so
grow
light
and
wanton
in
their
desires
;
but
because
they
are
more
exposed
to
the
tentations
&
assaults
of
worldly
wicked
men
,
who
are
set
on
fire
with
their
brightnes
,
and
allured
to
lust
with
the
bait
of
their
beautie
.
Now
that
is
most
hardly
preserued
,
which
is
of
so
many
loued
and
desired
,
especially
when
it
cannot
be
hidden
,
but
is
subiect
to
open
view
,
like
vnto
a
rich
treasure
which
is
carried
vncouered
Depredari
desiderat
,
qui
th●s●urum
p●blice
in
vid
portat
.
Gregor
.
by
the
high
way
side
,
which
offereth
a
kind
of
violence
to
their
desires
that
see
it
,
and
causeth
them
to
offer
violence
to
the
owners
,
and
to
seaze
vpon
by
force
,
that
which
had
first
seazed
on
their
concupiscence
.
And
thus
the
beautie
of
Bethsabe
2.
Sam
.
11.
2.
and
13.
●
.
2.
Gen.
12.
and
20.
and
39.
7.
betrayed
her
chastitie
vnto
Dauid
,
and
Thamars
vnto
Amnon
,
and
thus
also
did
it
endanger
Saraes
vnto
Pharaoh
and
Abimel●ch
,
and
Iosephs
vnto
his
mistresse
.
And
therefore
one
saith
,
that
although
beautie
be
not
to
be
accused
,
as
being
the
Tertull
.
de
cultu
foeminarum
lib
.
felicitie
of
th●
bodie
,
&c.
yet
it
is
to
be
feared
in
respect
of
the
iniurie
and
violence
of
the
beholders
;
as
it
also
caused
Abraham
,
the
father
of
the
faithfull
,
to
feare
,
because
of
the
beautie
of
his
wife
,
and
faining
that
Sara
was
his
sister
,
redeemed
his
safetie
with
a
reproch
.
Whereas
contrariwise
wee
shall
finde
them
who
want
this
beautie
,
easily
freed
from
many
impediments
;
for
th●se
Chrysost
.
in
1.
Tim
.
1.
Hom.
4
faulkners
for
beautie
are
not
very
earnest
in
bringing
them
to
their
lure
of
lust
,
but
like
the
simple
lambe
they
feed
in
quiet
and
in
silence
,
in
the
presence
of
their
shepheard
,
there
being
no
wolfe
to
disturbe
their
peace
.
And
thus
it
appeareth
true
which
one
saith
,
that
beautie
hath
made
many
adulterers
,
but
neuer
any
Multos
forma
fecit
adulteros
,
castum
nullum
.
Petrach
.
de
Remed
.
lib
.
2.
dial
.
1.
chast
;
and
hath
been
often
the
bawd
and
bai●e
which
hath
betraied
chastitie
,
but
neuer
a
patrone
to
defend
it
.
And
though
there
be
some
that
haue
been
innocent
of
this
fault
,
and
haue
been
rich
in
beautie
and
in
chastitie
too
,
yet
few
of
them
haue
with
all
their
skill
and
innocencie
kept
their
names
vnblemished
,
and
free
from
the
spots
of
suspition
and
iealousie
.
For
whereas
(
as
one
saith
)
those
who
are
not
Chrysost
.
in
1.
Tim
.
4.
Homil
.
4.
adorned
with
this
beautie
,
are
not
only
free
from
fault
,
but
also
from
suspition
;
the
beautifull
woman
,
vnlesse
she
vse
great
care
,
and
much
modestie
and
honestie
,
though
she
be
innocent
in
fact
,
yet
will
easily
make
way
to
an
ill
opinion
.
Let
vs
therefore
not
so
much
affect
this
earthly
beautie
,
which
oftentimes
is
an
occasion
of
sinne
,
and
seldome
freed
from
the
suspition
thereof
;
but
rather
set
our
hearts
and
affections
on
vertue
and
spirituall
graces
which
adorne
the
minde
with
inward
beautie
,
which
is
not
only
free
from
danger
of
sinne
,
but
also
preserueth
vs
from
the
least
suspition
and
ielousie
of
euill
;
and
place
all
our
loue
on
that
heauenly
beautie
and
diuine
glorie
,
of
which
wee
shall
haue
the
sight
and
fruition
after
our
dissolution
;
which
(
as
one
saith
)
is
not
burthensome
to
Tertul
.
de
cultu
foemin
.
the
owners
,
nor
pernicious
to
them
that
loue
and
affect
it
,
nor
dangerous
to
those
who
are
neere
vnto
vs
,
nor
exposed
to
tentations
,
nor
compassed
with
scandales
;
but
bringeth
much
ioy
to
them
that
behold
it
,
and
endlesse
happinesse
to
them
that
haue
it
.
Finally
,
this
worldly
beautie
much
hurteth
those
that
haue
§.
Sect
.
14.
Beautie
maketh
proud
,
and
causeth
those
that
haue
it
to
neglect
all
holy
duties
.
Fastus
in
est
pulchris
,
sequitur
superb
a
forman
.
Ouid
.
1.
Fast
.
it
,
by
making
them
proud
and
insolent
,
and
consequently
forgetfull
of
God
and
of
all
good
duties
which
they
owe
vnto
him
;
neither
is
there
any
thing
so
vaine
that
maketh
so
proud
,
of
so
small
worth
,
that
doth
cause
the
heart
to
swell
more
in
loftines
of
conceit
,
or
doth
more
fill
it
with
selfe
loue
and
admiration
of
their
owne
excellencie
;
nothing
of
such
slight
importance
that
causeth
greater
negligence
in
the
duties
of
Gods
seruice
,
seeing
it
vsually
hindreth
those
that
haue
it
,
or
that
desire
to
haue
it
,
from
comming
to
the
exercises
of
religion
,
their
time
being
wholly
taken
vp
in
decking
and
adorning
of
their
bodies
,
that
so
their
beauties
may
be
set
out
to
the
shew
;
and
also
much
distracteth
them
when
they
come
,
carrying
away
their
thoughts
from
the
exercises
of
●eligion
,
and
fixing
them
vpon
that
which
they
haue
made
their
idoll
:
for
when
they
looke
vpon
others
,
they
either
view
their
forme
and
beautie
,
disdaining
those
who
are
inferiour
,
vying
with
those
who
are
equall
,
and
enuying
those
who
being
superiour
,
seeme
to
robbe
them
of
the
title
of
excellencie
;
or
else
they
obserue
their
habites
and
attires
,
that
out
of
this
glasse
of
vanitie
they
may
learne
to
deck
themselues
more
curiously
against
their
next
comming
.
And
as
it
maketh
them
proudly
to
neglect
all
dutie
to
God
,
so
also
insolent
towards
men
,
as
appeareth
in
the
example
of
Vashti
,
who
being
puffed
vp
with
pride
,
because
the
King
was
so
rauished
with
her
beautie
,
that
hee
desired
Hest
.
1.
11.
12.
to
make
shew
of
it
to
his
Princes
,
refused
to
yeeld
obedience
vnto
his
commandement
,
making
no
question
but
that
her
beautie
would
haue
made
peace
betweene
them
at
the
next
parley
.
Whereby
it
appeareth
,
that
as
nothing
more
then
it
adorneth
the
bodie
in
the
eyes
of
men
▪
so
nothing
more
deformeth
the
soule
in
the
sight
of
God
,
seeing
it
spotteth
and
polluteth
it
with
this
filthie
leprosie
of
pride
,
which
of
all
other
vices
he
most
loatheth
and
abhorreth
.
Whereof
it
is
that
the
Lord
denieth
vnto
them
his
sanctifying
graces
,
which
he
vouchsafeth
only
vnto
the
humble
,
and
opposeth
himselfe
against
them
,
punishing
them
oftentimes
in
that
wherein
they
glorie
,
and
catching
them
in
their
owne
inueigling
nets
,
which
they
spred
ou●
for
others
;
like
Absalon
who
was
hanged
with
his
own
haire
,
that
wherein
he
chiefly
gloried
,
being
made
by
God
the
instrument
of
his
ruine
.
But
as
this
worldly
beautie
is
hurtfull
to
them
that
haue
§.
Sect
.
15.
Beautie
deceiueth
and
allureth
vnto
sinne
.
it
,
so
also
to
others
that
behold
it
:
for
first
,
it
serueth
for
nothing
being
seuered
from
vertue
and
true
godlinesse
,
but
for
a
curious
vaile
to
hide
vnder
it
all
sinne
,
and
to
make
wickednesse
it self
,
when
it
is
disguised
with
it
,
to
passe
vnsuspected
.
And
this
was
that
vizard
wherewith
that
notable
hypocrite
Saul
was
so
adorned
,
that
hee
deceiued
both
good
Samuel
,
and
all
the
people
,
causing
him
to
extoll
him
,
as
not
being
to
be
matched
among
all
the
rest
,
and
mouing
them
1.
Sam
.
10.
24.
to
shoute
for
ioy
,
and
to
crie
aloude
,
God
saue
the
King
.
But
much
more
doth
it
hurt
,
as
it
is
vsed
by
the
diuell
and
the
world
for
a
baite
to
allure
men
vnto
sinne
;
and
as
a
shining
flame
to
set
their
hearts
on
fire
with
vnlawfull
lusts
.
In
which
respect
a
beautifull
woman
without
vertue
,
is
compared
to
Formosa
meretrix
dulce
v●nenum
.
Vultus
veneris
,
habet
ictum
scorpionis
.
a
sweete
poyson
which
killeth
with
delight
,
and
their
glancing
lookes
to
the
stroke
of
Scorpions
,
or
the
sting
of
Vipers
,
which
bringeth
death
in
a
sweete
slumber
;
or
else
to
a
burning
coale
,
which
being
it selfe
first
kindled
,
inflameth
those
also
that
are
neere
vnto
it
;
or
as
Salomon
compareth
it
,
to
a
sword
,
which
,
whilest
it
glittereth
,
woundeth
,
yea
a
two
edged
sword
,
the
one
hurting
those
that
haue
it
,
with
pride
,
Prou.
5.
4.
the
other
those
which
behold
it
,
with
lust
and
wantonnes
.
And
thus
were
the
sonnes
of
God
wounded
,
whilest
they
beheld
the
beautie
of
the
daughters
of
men
;
thus
was
Putiphars
Gen.
6.
1.
2.
Gen.
39.
2.
2.
Sam
.
13.
1.
2.
wife
inflamed
with
the
sight
of
Ioseph
;
thus
was
Amnon
sick
of
lust
,
hauing
suffered
his
eyes
to
drinke
their
fill
of
this
sweete
poyson
;
yea
and
with
this
snare
was
holy
Dauid
1.
Sam
.
11.
2.
caught
,
whilest
his
eyes
wantonly
wandred
and
beheld
the
beautie
of
his
seruants
wife
.
And
hence
it
is
that
Salomon
seeking
to
preserue
his
youthfull
scholler
from
the
sinne
of
vncleannes
,
thinketh
it
not
enough
to
haue
him
so
farre
off
from
the
beautiful
harlot
,
that
he
cannot
heare
the
bewitching
Prou.
5.
24.
25.
eloquence
of
her
flattering
tongue
,
but
also
that
he
stand
aloofe
,
and
keepe
himselfe
as
it
were
out
of
the
gunshot
of
her
deadly
wounding
eyes
.
The
consideration
wherof
made
In
quaest
.
ex
vtroque
mixtin●
.
115.
the
beautifull
Thuscan
(
as
Augustine
recordeth
)
to
deforme
his
ouer-louelie
face
with
grieflie
wounds
,
lest
it
should
become
a
snare
to
intangle
the
beholders
with
vnlawfull
lusts
;
being
herein
,
as
I
take
it
,
as
blind
in
zeale
,
as
he
was
bright
in
beautie
;
seeing
it
might
haue
sufficed
to
haue
couered
it
with
the
chast
vaile
of
a
sober
and
graue
countenance
,
which
by
taking
away
al
hope
of
obtaining
,
would
also
haue
quenched
the
heate
of
wanton
desires
;
neither
ought
he
to
haue
kept
others
from
abuse
,
by
abusing
it
himselfe
,
nor
to
haue
reiected
Gods
gift
which
to
him
was
good
,
for
feare
lest
others
should
abuse
it
vnto
euill
.
But
as
we
are
not
to
ioyne
with
him
in
this
extreame
,
so
let
vs
as
carefully
auoid
the
other
:
and
hauing
beautie
,
let
vs
not
wantonly
discouer
it
as
though
we
brought
it
to
the
market
;
or
being
in
others
,
let
vs
either
with
Iob
turne
away
our
eyes
,
that
we
do
not
behold
it
,
or
at
least
let
vs
looke
vpon
it
through
the
glasse
of
modestie
,
chastity
and
sobrietie
,
and
so
this
Cockatrice
shall
neuer
hurt
vs.
And
this
counsell
the
Sonne
of
Syrach
giueth
vs
:
Turne
away
(
saith
he
)
thine
eye
from
a
beautifull
woman
,
and
looke
not
on
others
beautie
,
seeing
many
haue
perished
by
the
beauty
of
women
,
for
through
it
loue
is
kindled
as
a
fire
.
To
which
Basil
.
Admonit
.
ad
filium
spirit
.
accordeth
the
admonition
of
another
:
Let
vs
shun
(
saith
he
)
these
pernicious
beauties
,
lest
they
inioyne
vs
to
commit
all
manner
of
euill
,
&c.
Take
heed
my
sonne
of
viewing
those
formes
,
by
which
thou
seest
many
haue
perished
;
do
not
drinke
,
I
pray
thee
,
of
that
cup
wherewith
so
many
haue
been
poysoned
,
feed
not
of
that
meat
whereon
such
multitudes
haue
surfetted
,
rush
not
vpon
that
rocke
,
whereupon
so
many
haue
suffered
shipwracke
,
and
carefully
auoid
those
hidden
snares
wherein
thou
hast
seene
so
many
taken
.
But
as
this
worldly
beautie
is
hurtfull
to
strangers
,
so
oftentimes
§.
Sect
.
16.
Beautie
oftentimes
hurtfull
to
the
friends
of
those
who
excell
in
it
.
to
neerest
friends
;
for
it
is
a
common
occasion
,
and
the
vsuall
fuell
,
wherewith
the
consuming
fire
of
iealousie
is
kindled
,
whilest
the
husband
beholding
his
wiues
beautie
with
the
eye
of
loue
,
groweth
in
feare
of
riuals
,
and
considereth
the
great
difficultie
of
appropriating
that
to
his
owne
vse
,
which
is
of
so
many
affected
and
desired
;
the
which
feare
making
him
fit
to
entertaine
all
suspitions
,
and
many
suspitions
seruing
to
his
iealous
mind
for
an
euident
demonstration
,
do
make
way
for
rage
against
his
wife
,
the
ouerflowing
of
loue
turning
into
the
gaule
of
furie
,
for
enuie
and
hatred
against
his
supposed
riuall
,
and
for
torment
and
vexation
to
his
owne
soule
.
Againe
,
this
worldly
beautie
seuered
from
vertue
doth
often
expose
neerest
friends
to
many
dangers
,
as
sometimes
to
secret
poysons
,
and
sometimes
to
open
violence
,
because
they
stand
in
the
way
,
and
hinder
those
who
are
intangled
with
it
,
from
satisfying
their
lusts
,
and
enioying
their
wanton
and
lasciuious
desires
.
For
if
this
beautie
had
these
dangerous
and
deadly
effects
in
Sara
,
who
thereby
vnwillingly
exposed
Abraham
to
the
hazard
of
his
life
;
&
in
Bethsabe
,
whose
beautie
was
the
cause
of
her
husbands
ruine
,
both
which
notwithstanding
were
vertuous
women
,
and
feared
God
:
how
much
more
pernicious
is
it
in
those
who
are
destitute
of
vertue
,
modestie
and
sobrietie
,
who
are
not
only
occasions
,
but
also
accessaries
and
helpers
forward
of
these
mischifes
,
being
allured
hereunto
by
their
wicked
louers
?
Seeing
then
this
worldly
beautie
hath
in
it
no
worth
or
§.
Sect
.
17.
That
we
should
fixe
our
loue
on
diuine
beautie
.
excellencie
,
but
is
altogether
vnprofitable
,
yea
hurtfull
and
pernicious
,
both
to
them
that
excell
in
it
,
and
to
those
that
are
neere
vnto
them
:
let
vs
weane
our
hearts
from
the
loue
of
this
vanitie
,
and
learne
to
contemne
and
despise
it
both
in
our selues
and
others
;
and
if
we
will
needs
be
inamored
with
beautifull
obiects
,
let
vs
fixe
our
hearts
vpon
God
,
who
is
not
only
beautifull
,
but
beautie
it selfe
,
and
so
infinit
in
this
and
all
other
perfections
,
that
all
the
beautie
of
all
the
creatures
in
heauen
and
earth
is
but
as
a
small
sparke
in
comparison
of
the
glorious
brightnesse
of
this
Sunne
:
and
therefore
let
the
beautie
of
the
creatures
serue
but
as
a
scale
,
whereby
our
meditations
may
ascend
to
contemplate
the
infinite
beautie
of
the
Creator
:
for
neglect
of
which
vse
of
the
creatures
excellencies
,
the
Author
of
the
booke
of
Wisdome
condemneth
men
:
Surely
(
saith
he
)
all
men
are
vaine
by
nature
,
and
are
ignorant
of
God
,
and
could
not
know
him
that
is
,
by
the
good
things
that
are
seene
,
neither
consider
by
the
workes
the
worke-master
,
&c.
though
they
had
such
pleasure
in
their
beautie
,
&c.
yet
should
they
haue
knowne
,
how
much
more
excellent
he
is
that
made
them
;
for
the
first
author
of
beautie
hath
created
these
things
.
And
if
we
will
needs
be
in
loue
with
any
thing
in
our
§.
Sect
.
18.
That
the
beauty
of
the
soule
is
much
more
excellent
then
the
beautie
of
the
bodie
.
Chrysost
.
in
Matth
.
10.
homil
.
35.
selues
,
let
vs
place
our
chiefe
affection
next
vnto
God
vpon
our
soule
,
as
being
in
it selfe
much
more
excellent
in
beautie
then
our
bodies
,
&
the
cause
also
of
all
bodily
beautie
;
for
according
as
the
soule
is
affected
,
so
is
the
beauty
of
the
body
encreased
or
abated
:
if
the
mind
be
merrie
,
the
face
is
beautified
with
a
cheerefull
countenance
;
if
touched
with
griefe
and
sorrow
,
presently
all
outward
beauty
vanisheth
:
if
the
mind
be
terrified
and
affrighted
,
presently
this
astonishment
appeareth
in
the
gastly
palenes
of
the
visage
;
if
it
be
in
peace
and
quietnesse
,
then
the
face
also
is
pleasant
and
amiable
;
if
the
mind
bee
affected
with
enuie
,
it
maketh
the
body
and
face
leane
and
wan
;
if
with
loue
which
is
honest
and
moderate
,
it
maketh
the
face
also
to
looke
with
a
louely
sweetnes
;
if
the
mind
be
inraged
,
the
looke
also
is
furious
,
if
well
pleased
,
contentment
appeareth
in
the
very
countenance
;
if
the
soule
be
adorned
with
modestie
,
it
will
shew
it selfe
in
the
bashfulnesse
of
the
looke
,
but
if
it
be
impudent
,
the
face
also
is
bold
and
shamelesse
:
so
that
the
chiefe
beauty
of
the
body
is
deriued
from
the
soule
,
and
hereof
it
is
that
many
haue
no
gracefulnesse
in
their
countenance
,
who
haue
no
blemish
in
their
face
,
nor
imperfection
in
their
fauour
;
and
contrariwise
,
that
many
who
haue
little
excellencie
either
in
their
fauour
or
complexion
,
doe
neuerthelesse
exceed
in
a
louely
gracefulnesse
,
which
they
haue
not
from
the
bodie
,
but
from
some
secret
operation
of
the
soule
:
but
most
clearely
this
appeareth
in
the
vnion
and
separation
of
the
soule
and
bodie
;
for
whilest
they
are
ioyned
together
their
beauty
also
flourisheth
and
continueth
;
but
no
sooner
are
they
diuided
,
and
the
bodie
parted
from
the
soule
,
then
the
beauty
also
is
parted
from
the
body
,
so
that
that
face
which
not
an
houre
ago
was
admired
and
loued
for
beauty
and
excellencie
,
is
now
abhorred
and
loathed
forvglines
and
deformitie
.
And
therefore
seeing
the
body
hath
nothing
but
what
it
borroweth
,
and
only
yeeldeth
a
place
or
roome
wherein
the
soule
may
shew
forth
his
excellencies
:
let
vs
not
dote
vpon
this
bodily
beauty
,
but
set
our
hearts
and
affections
on
the
inward
beauty
of
the
soule
,
labouring
more
and
more
to
adorne
it
with
vertue
and
Gods
sanctifying
graces
,
which
will
not
fade
and
perish
,
that
so
also
we
may
attaine
vnto
the
fruition
of
that
eternall
beautie
and
goodnesse
,
which
will
bring
with
it
fulnesse
of
ioy
and
happinesse
,
that
shall
endure
for
euermore
.
CHAP.
XIIII
.
Of
the
vanity
and
wickednesse
of
painting
the
face
.
ANd
thus
haue
I
shewed
that
worldly
beauty
is
§.
Sect
.
1.
That
the
diuell
was
the
inuenter
of
this
art
of
painting
.
to
be
contemned
of
Christians
,
and
the
reasons
which
may
induce
them
to
despise
it
:
I
will
adde
something
of
the
counterfeit
thereof
,
painting
and
colouring
of
the
face
,
commonly
vsed
by
vaine
women
,
that
hereby
they
may
get
the
praise
of
beauty
by
their
art
,
which
nature
hath
denied
vnto
them
.
The
which
is
not
like
the
other
,
euill
onely
in
regard
of
abuse
,
but
vtterly
vnlawfull
,
wicked
and
abominable
in
it
owne
nature
,
and
in
the
generall
practise
thereof
;
as
offending
not
only
against
the
law
of
God
,
but
also
the
light
of
nature
;
seeing
they
who
haue
not
a
dram
of
grace
,
nor
a
sparke
of
true
knowledge
,
doe
brand
it
with
the
note
of
ignominie
and
reproach
wheresoeuer
it
is
discouered
;
yea
euen
those
who
practise
it
doe
condemne
it
in
their
owne
consciences
,
and
would
be
much
ashamed
(
if
long
custome
hath
not
made
them
impudent
)
to
be
taken
with
the
fact
.
But
that
all
Christians
may
be
moued
to
detest
and
abhorre
this
wicked
practise
;
let
them
consider
that
God
is
not
the
author
of
this
beauty
,
but
the
diuell
himselfe
,
who
bringeth
Haec
non
sunt
membra
quae
Deus
fecit
,
sed
quae
diabolus
infecit
.
Cyprian
.
de
Velan
.
Virgin
.
lib
.
the
works
of
God
into
disgrace
,
not
only
by
counterfeiting
them
,
but
by
labouring
to
excell
them
.
With
this
accordeth
the
iudgement
of
that
godly
Father
,
and
blessed
martyr
Cyprian
,
who
thinketh
that
when
the
wicked
angels
(
professing
●oue
to
lewde
women
that
they
might
destroy
them
)
abused
their
bodies
to
filthinesse
,
for
the
hire
and
wages
of
their
wickednesse
,
they
taught
and
instructed
them
in
this
art
of
painting
;
and
thereof
inferreth
,
that
these
painted
parts
are
not
of
Gods
making
,
but
of
the
diuels
staining
and
corrupting
;
now
what
impietie
is
this
in
those
who
professe
Christianity
,
that
being
formed
by
God
,
they
should
seek
to
be
reformed
and
perfected
by
the
diuell
?
To
the
same
purpose
Tertullian
saith
,
that
the
diuell
hath
certainely
deuised
these
Ille
indubit●tè
huiusmodi
ingenia
concinnauit
,
vt
in
nobis
quodam
modo
manus
deo
inferret
.
De
cult
.
foemin
.
pag
.
514.
arts
,
that
he
might
in
vs
oppose
himselfe
against
God
.
And
affirmeth
that
to
be
Gods
worke
which
is
borne
,
and
that
the
diuels
which
is
counterfeited
:
and
what
hellish
wickednesse
is
this
,
to
ad
vnto
Gods
workes
the
diuels
arts
and
ornaments
?
our
seruants
borrow
not
from
our
foes
,
the
souldier
desireth
nothing
from
the
enemies
of
his
chiefe
commander
;
and
shall
a
Christian
desire
helpe
of
that
wicked
one
,
who
is
Gods
and
their
professed
enemie
?
Againe
,
let
them
consider
,
that
as
it
hath
an
euill
author
,
§.
Sect
.
2.
Painting
,
both
the
effect
and
cause
of
sinne
.
so
it
is
in
it selfe
euill
,
as
springing
from
the
roote
of
sinne
,
and
bringing
foorth
abundance
of
these
cursed
fruits
.
The
roote
from
which
it
springeth
,
is
sometimes
pride
,
which
moueth
them
,
when
they
cannot
match
others
in
naturall
beautie
,
to
vse
these
artificiall
helps
,
that
thereby
they
may
excell
them
in
that
which
is
counterfait
.
And
sometime
it
springeth
from
lust
,
and
the
inward
vncleannesse
of
the
hart
,
which
moueth
them
to
vse
these
inueigling
arts
,
that
by
seeming
more
beautifull
then
they
are
,
they
may
ensnare
the
affections
of
those
who
looke
vpon
them
.
And
as
it
is
bred
of
these
cursed
parents
,
so
it self
is
exceeding
fruitful
in
bringing
foorth
the
impious
off-spring
of
manifold
sinnes
committed
both
against
God
,
their
neighbour
and
themselues
.
Against
God
they
offend
;
by
presuming
to
adulterate
his
worke
,
and
by
taking
vpon
them
to
amend
that
,
which
,
(
as
they
suppose
)
he
hath
made
amisse
;
for
they
secretly
reprehend
the
workman
,
when
they
are
displeased
with
his
work
,
and
seeme
to
taske
him
for
want
of
wisdome
and
cunning
,
when
they
take
vpon
them
to
correct
and
make
better
that
which
he
hath
left
vnperfected
.
To
this
purpose
is
that
of
Cyprian
:
tract
.
2.
de
habit
.
virg
.
pag
.
109.
Cyprian
:
God
saith
,
Let
vs
make
man
according
to
our
image
and
similitude
,
and
dare
any
presume
to
change
and
alter
that
which
God
hath
made
?
In
so
doing
,
they
offer
violence
to
God
,
when
as
they
striue
to
reforme
,
and
transforme
that
which
hee
hath
formed
;
for
that
which
is
borne
,
is
the
work
of
God
,
and
that
which
is
changed
,
the
worke
of
the
diuell
.
If
a
skilfull
painter
,
hauing
cunninglie
limb'd
the
portrature
of
a
mans
bodie
,
and
seeing
another
take
vpon
him
to
mend
his
workemanship
,
would
be
mooued
to
anger
,
and
thinke
himselfe
much
iniured
;
doest
thou
thinke
to
goe
vnpunished
for
thy
rash
boldnesse
,
in
presuming
to
amend
the
worke
of
God
?
They
offend
also
against
men
,
by
deceiuing
and
abusing
§.
Sect
.
3.
That
these
painters
deceiue
and
abuse
others
.
Fucum
facere
,
id
est
,
decipere
.
Absque
fu●o
,
id
est
,
candidè
&
apertè
.
them
,
making
them
to
admire
a
painted
picture
,
in
stead
of
the
worke
of
God
;
and
so
notable
is
this
cousenage
,
that
in
the
Latin
phrase
,
they
are
said
to
colour
or
paint
,
who
by
their
words
or
actions
deceiue
another
,
and
to
vse
no
painting
or
colouring
,
who
deale
ingenuouslie
,
truly
,
and
in
simplicitie
.
But
much
more
doe
they
sinne
against
them
,
whilest
by
these
diuellish
arts
counterfeiting
beautie
,
they
inflame
the
hearts
of
those
,
who
behold
them
,
with
filthie
and
vnlawfull
lusts
;
the
which
was
(
as
I
take
it
)
the
chiefe
cause
why
Satan
inuented
it
,
and
wicked
women
practise
it
.
And
hence
it
is
,
that
one
calleth
this
painting
,
and
counterfeit
beautie
,
the
fire
of
youth
,
the
fuell
of
lust
,
and
the
signe
which
Hiero●ym
.
sheweth
where
an
vnchast
heart
dwelleth
.
But
most
of
al
do
they
,
who
vse
this
art
,
wrong
themselues
,
§.
Sect
.
4.
That
they
most
of
all
offend
against
themselues
:
in
being
ashamed
of
their
owne
person
.
and
sinne
against
their
owne
bodies
and
soules
:
for
if
they
offer
great
iniurie
to
their
friends
,
who
when
they
come
into
companie
,
are
ashamed
of
them
;
then
much
more
do
they
thus
offend
,
who
are
ashamed
of
themselues
?
and
therefore
being
displeased
with
their
owne
colour
and
countenance
,
like
players
,
they
come
disguised
in
the
similitude
of
other
persons
,
and
for
want
of
a
better
,
they
act
their
part
in
the
habit
of
an
harlot
.
Now
what
is
this
but
vnnaturally
to
denie
themselues
,
and
to
thrust
(
as
it
were
)
another
into
their
owne
place
?
what
is
it
but
to
make
themselues
counterfeit
idols
,
that
vnto
them
lust
may
offer
the
sacrifices
of
vncleannesse
?
what
is
it
,
but
to
expose
themselues
to
the
scorne
and
laughter
of
those
,
who
hauing
seene
their
glorious
beautie
which
they
counterfeited
,
shall
afterwards
happen
to
see
them
in
their
owne
complexion
and
naturall
foulenesse
;
like
a
Player
,
who
hauing
acted
a
kingly
part
,
and
put
off
all
his
gorgeous
ornaments
,
doth
now
appeare
in
his
owne
person
and
attire
;
sauing
that
herein
it
is
much
more
absurd
,
in
that
they
professe
this
disguising
,
and
these
dissemble
it
,
desiring
that
it
should
be
taken
in
good
earnest
,
which
the
other
doe
in
iest
to
make
sport
.
Againe
,
whilest
they
labour
to
attaine
vnto
this
counterfeit
§.
Sect
.
5.
That
they
destroy
their
naturall
beautie
,
and
disgrace
their
names
.
complexion
,
they
lose
that
true
beautie
which
they
haue
by
nature
;
for
with
their
medicines
and
minerals
which
they
vse
to
this
purpose
,
they
make
their
colour
pale
and
wan
,
they
wrinckle
the
face
,
yea
,
oftentimes
poison
the
skin
,
and
dimme
the
eiesight
,
and
so
ouergreedily
seeking
false
beautie
,
they
get
true
deformitie
,
and
make
themselues
loathsome
indeed
,
that
they
may
appeare
beautifull
in
shew
.
And
yet
this
is
but
the
least
part
of
their
losse
:
for
as
they
blemish
their
skinne
,
so
they
blot
and
disgrace
their
names
,
whilest
following
the
practise
of
harlots
,
they
deseruedly
gaine
for
all
their
labour
,
their
reputation
;
and
to
bee
ranged
and
esteemed
in
their
fellowship
,
whose
maners
they
imitate
.
For
this
outward
painting
of
these
earthly
houses
,
maketh
men
thinke
that
they
are
to
be
let
;
and
by
hanging
out
this
signe
of
lust
,
they
seeme
to
inuite
customers
,
and
to
offer
their
honestie
to
the
sale
at
easie
rates
.
Of
which
fault
,
though
some
may
be
free
,
(
as
falling
into
this
follie
by
the
example
of
others
,
and
through
the
corruption
of
the
times
)
yet
few
or
none
escape
iust
iealousie
and
suspition
;
(
and
Christians
should
auoid
not
onely
euill
,
but
the
appearance
thereof
)
for
who
▪
would
buy
this
vaine
beautie
with
the
hazard
of
their
soules
,
but
they
,
who
mind
to
sell
that
which
they
haue
thus
dearely
bought
,
when
they
haue
fit
occasion
?
Neither
in
truth
is
it
likely
that
they
De
adulterio
vultus
meditantur
adul●●rium
Castitatis
.
Ambros
.
de
virginib
.
lib
.
§.
Sect
.
6.
will
long
stand
firmely
vpon
this
slipperie
ground
;
but
vsing
the
meanes
,
will
come
to
the
end
,
and
(
as
one
saith
)
hauing
adulterated
their
face
,
they
will
soone
after
thinke
of
adultering
their
chastitie
,
and
defiling
their
bodies
.
Finally
,
as
they
disgrace
their
names
,
so
also
their
profession
of
religion
,
whilest
professing
themselues
the
members
They
that
vse
it
slander
their
profession
of
religion
.
of
Christ
,
they
behaue
themselues
like
the
limmes
of
Satan
.
For
what
a
shame
is
this
,
that
there
should
bee
no
difference
betweene
a
Christian
,
and
a
Pagan
,
a
matrone
and
a
strumpet
,
the
spouse
of
Christ
,
and
a
filthie
harlot
,
betweene
one
that
professeth
her selfe
,
bought
with
the
precious
blood
of
Christ
,
and
another
,
that
is
sold
ouer
to
worke
wickednes
,
and
is
branded
with
the
marke
of
impiety
to
acknowledge
the
sale
?
but
that
both
alike
should
vse
the
same
light
habit
and
attire
,
and
the
same
diuellish
arts
to
commend
themselues
by
a
false
beautie
?
The
best
beautie
of
a
Christian
woman
is
modestie
and
shamefastnesse
,
and
their
best
ornament
is
simplicitie
,
and
humility
;
but
how
farre
are
they
1.
Cor
.
5.
8.
from
simplicitie
and
truth
,
who
lie
and
dissemble
,
euen
when
they
say
nothing
▪
speaking
in
a
reall
language
falshood
and
dissimulation
,
euen
with
their
very
countenance
,
to
as
many
as
looke
vpon
them
?
vnlesse
they
thinke
that
onely
verball
vntruth
is
forbidden
,
and
actuall
falshood
permitted
;
or
that
it
is
a
greater
fault
to
dissemble
in
speeches
,
then
to
deceaue
in
deeds
and
actions
.
And
how
farre
are
they
from
this
Christian
humilitie
,
who
rather
then
they
will
not
shew
their
pride
,
vaunt
themselues
of
a
counterfeit
beautie
,
and
for
want
of
better
matter
,
grow
high
in
their
owne
conceit
,
because
they
haue
this
false
shadow
of
true
beautie
,
which
indeed
is
it selfe
but
a
shadow
,
in
respect
of
any
substantiall
good
?
How
farre
are
they
from
that
graue
decencie
,
which
the
Apostle
requireth
in
Christian
matrons
,
seeing
they
cannot
1.
Pet
.
3.
1.
2.
content
themselues
with
gold
,
pretious
iewels
,
and
broidred
haire
,
vnlesse
they
also
adorne
their
heads
with
the
spoiles
of
the
dead
,
and
grace
themselues
with
a
gracelesse
and
whorish
beautie
?
But
let
such
know
,
that
they
deceaue
themselues
with
a
title
of
Christianity
,
seeing
they
denie
the
truth
thereof
in
their
liues
;
and
that
howsoeuer
they
adorne
themselues
with
the
profession
of
Christians
,
yet
(
as
one
saith
)
they
can
neuer
put
on
the
true
garment
Christ
Iesus
:
Cyprian
.
de
cult●
virginum
.
lib
.
neither
will
the
oyle
of
his
sanctifying
graces
,
and
these
beautifying
waters
,
and
minerall
dust
euer
mix
together
.
But
heere
some
will
say
,
that
for
themselues
they
take
no
§.
Sect
.
7.
Their
obiection
answered
who
say
they
vse
painting
to
please
their
husbands
.
great
delight
in
these
practises
,
but
that
they
vse
them
to
please
their
husbands
,
that
by
giuing
them
contentment
,
they
may
retaine
their
loue
and
affection
;
and
appropriating
it
wholly
to
themselues
,
may
preserue
them
from
the
loue
of
strange
women
.
For
answering
whereof
,
let
such
know
,
that
they
ought
not
to
please
men
by
displeasing
God
;
and
therefore
though
it
could
be
imagined
that
any
man
is
so
sillie
and
destitute
of
vnderstanding
,
that
he
would
haue
his
wife
,
whom
he
desires
to
keepe
honest
,
to
vse
the
qualities
and
conditions
of
an
harlot
,
yet
she
should
not
giue
him
contentment
,
by
burthening
her
soule
with
a
knowne
sinne
.
Neither
can
it
be
imagined
that
hereby
they
can
wind
themselues
into
their
husbands
loue
,
or
preserue
him
from
vnlawfull
lusts
;
for
if
neither
the
feare
of
God
,
nor
the
terrour
of
his
iudgements
,
death
,
hell
,
and
condemnation
,
nor
yet
the
punishment
inflicted
by
humane
lawes
,
and
the
danger
of
falling
hereby
into
innumerable
euils
,
will
deliuer
him
from
following
these
courses
;
nor
finally
the
loue
of
God
and
his
sweete
promises
will
allure
them
to
the
performance
of
his
dutie
;
then
how
can
it
be
imagined
,
that
hee
should
be
inticed
with
a
painted
vizard
to
embrace
this
coniugall
loue
,
or
be
preserued
from
strange
lusts
with
a
false
and
counterfeit
beautie
?
Yea
contrariwise
,
let
them
rest
assured
that
they
make
themselues
hereby
loathsome
to
their
husbands
,
when
as
these
artificiall
supplies
put
them
in
minde
of
their
naturall
defects
,
and
this
counterfeit
beautie
,
of
that
reall
deformitie
which
it
hideth
;
like
a
rotten
post
which
is
painted
,
and
gilded
ouer
to
make
a
shew
.
And
therefore
(
as
one
saith
)
they
take
a
foolish
course
in
seeking
to
approue
themselues
Ambros
.
de
Virgin
.
lib
.
to
their
husbands
iudgement
,
by
disapprouing
them
in
their
owne
;
and
to
thinke
to
please
others
,
when
as
being
helped
with
selfe
loue
they
cannot
please
themselues
;
for
if
they
thought
nothing
wanting
,
they
would
not
seeke
by
such
meanes
to
make
a
supplie
;
if
they
did
not
thinke
themselues
deformed
,
they
would
neuer
seeke
grace
from
a
false
beautie
.
If
then
thou
wouldest
haue
thy
husband
esteeme
thee
,
obserue
rather
a
sober
grauity
,
then
affect
a
counterfeit
beautie
;
and
deck
thy
minde
with
the
ornaments
of
vertue
,
humilitie
,
Chrysost
.
in
1.
Tim
.
1.
Homil
.
4.
meeknes
,
coniugall
loue
,
fidelitie
,
chastitie
,
modestie
and
the
rest
,
which
being
permanent
and
vnchangeable
,
will
make
his
loue
also
constant
and
perpetuall
:
and
teach
him
not
with
these
deceitfull
arts
to
tie
his
loue
to
the
beautie
of
the
face
,
lest
being
accustomed
for
this
cause
to
affect
and
loue
,
he
be
taken
with
the
beautie
of
an
harlot
,
when
he
findeth
it
more
excellent
.
Whereas
if
thou
inurest
him
to
loue
in
thee
vertue
,
good
qualities
,
modestie
and
sobrietie
,
he
wil
not
easily
be
insnared
by
the
adultresse
,
seeing
she
hath
no
such
baites
to
allure
his
loue
.
Finally
,
doe
not
teach
him
to
be
willingly
deceiued
,
with
wanton
laughter
,
and
with
a
nice
and
affected
gate
;
for
so
shalt
thou
but
minister
vnto
him
weapons
,
the
point
whereof
may
be
turned
against
thy selfe
;
but
rather
seeke
that
he
may
take
delight
in
chastitie
,
modestie
,
and
sobrietie
,
and
so
shall
hee
haue
armour
of
proofe
to
defend
and
preserue
him
from
the
incounters
of
an
harlot
.
CHAP.
XV
.
That
bodily
strength
is
not
much
to
be
esteemed
,
as
being
of
small
worth
and
excellencie
.
ANd
thus
haue
I
spoken
of
those
worldly
tentations
,
§.
Sect
.
1.
That
bodily
strength
being
in
it selfe
good
,
is
often
abused
through
our
corruption
.
which
are
grounded
vpon
beautie
.
Now
wee
are
to
speake
of
those
which
arise
from
strength
and
health
,
both
which
are
in
themselues
the
good
blessings
of
God
,
whereby
we
are
the
better
inabled
to
serue
him
in
all
good
duties
;
for
in
them
our
first
parents
excelled
in
the
state
of
innocencie
,
and
wee
also
shall
much
excell
them
in
the
state
of
glorie
;
for
our
bodies
are
sowne
in
corruption
,
but
they
shall
1.
Cor
.
15.
rise
in
vncorruption
,
they
are
sowne
in
weakenes
,
but
they
shall
be
raised
in
power
,
as
the
Apostle
telleth
vs
;
and
therefore
being
the
gifts
of
God
,
wherewith
he
most
inriched
vs
in
the
state
of
innocencie
,
and
will
crowne
vs
in
the
state
of
glorie
,
they
must
needs
be
good
in
their
owne
nature
,
and
to
those
who
haue
a
right
vse
of
them
.
But
yet
through
the
malice
of
our
spirituall
enemies
these
gifts
of
God
(
like
all
other
benefits
of
prosperitie
)
are
vnto
vs
the
grounds
of
their
tentations
,
wherewith
they
draw
vs
vnto
sinne
;
and
their
nature
being
infected
with
our
corruption
,
they
are
oftentimes
abused
vnto
euill
;
as
when
hauing
them
we
glorie
in
them
,
or
preferre
them
before
spirituall
graces
,
and
the
meanes
of
eternall
glorie
;
or
finally
,
when
as
by
them
wee
are
hindred
in
the
course
of
godlinesse
,
or
furthered
and
strengthened
in
the
way
of
wickednesse
.
And
therefore
in
the
next
place
we
are
to
arme
the
Christian
,
that
he
may
not
be
ouercome
of
his
own
strength
,
&
that
his
health
be
not
vnto
him
the
meanes
of
bringing
him
to
death
eternall
.
But
I
shall
not
need
to
speake
much
of
this
▪
seeing
that
armour
which
was
brought
out
to
defend
vs
against
the
assaults
of
worldly
beautie
,
may
by
the
wise
reader
be
easily
fitted
against
these
incounters
also
;
and
seeing
also
this
decrepit
age
of
the
world
(
which
now
seemeth
almost
quite
abandoned
of
that
strength
and
vigorous
health
wherein
the
former
ages
haue
excelled
;
and
to
be
fully
replenished
with
all
manner
of
infirmities
,
sicknesse
,
and
weaknesse
)
needeth
not
so
much
to
be
confirmed
and
preserued
against
the
tentations
which
are
grounded
on
this
lionlike
strength
,
as
against
those
which
arise
from
serp●ntine
subtiltie
,
and
foxlike
wilinesse
.
And
yet
because
strength
is
no
more
abated
,
then
pride
§.
Sect
.
2.
That
it
is
a
great
vanitie
to
glorie
in
strength
,
seeing
God
esteemeth
it
not
,
and
the
beast●
excell
in
it
.
increased
;
and
men
are
apt
to
glorie
in
these
things
,
though
nothing
in
themselues
,
yet
when
being
compared
they
exceed
others
of
our
owne
times
;
it
shall
not
be
amisse
to
vse
briefly
some
reasons
whereby
wee
may
be
preserued
against
these
tentations
.
And
first
concerning
strength
(
vnder
which
I
also
comprehend
,
actiuitie
,
nimblenes
,
swiftnes
,
and
such
like
esteemable
properties
of
the
bodie
)
wee
are
not
,
as
the
Lord
exhorteth
vs
,
to
glorie
in
it
;
nor
ouerweening
the
Ier●m
.
9.
●3
:
worth
of
it
,
to
preferre
it
before
things
of
much
better
value
;
because
being
thus
compared
,
it
is
of
no
great
excellencie
,
and
vnto
vs
oftentimes
vnprofitable
,
and
sometimes
also
hurtful
and
inconuenient
.
It
is
of
no
great
worth
,
seeing
the
Lord
himselfe
doth
little
esteeme
it
:
for
as
Elihu
saith
,
he
regardeth
not
them
that
excell
in
strength
:
and
as
the
Psalmist
Iob
36.
19.
Psal
.
147.
10.
speaketh
,
he
hath
no
pleasure
in
the
strength
of
an
horse
,
neither
delighteth
he
in
the
legges
of
man
.
And
therefore
hee
maketh
this
also
one
of
his
common
gifts
,
which
he
giueth
to
the
reprobate
,
as
well
as
to
the
elect
,
and
vnto
beasts
(
and
that
in
farre
greater
measure
)
as
well
as
vnto
men
.
How
vaine
therefore
are
those
who
are
proud
of
such
base
vanities
?
wherein
many
wicked
men
match
them
,
and
many
beasts
doe
farre
excell
them
;
how
little
good
haue
they
in
them
,
when
they
are
faine
to
glorie
in
that
,
in
which
when
they
haue
attained
vnto
the
greatest
measure
which
possibilitie
incourageth
them
to
desire
,
yet
they
come
farre
short
of
giants
among
men
,
and
of
the
horse
,
bull
,
lion
,
and
many
other
among
the
brutish
creatures
?
To
this
purpose
Chrysostome
demandeth
;
Art
thou
strong
(
saith
he
)
and
art
thou
therfore
proud
?
why
the
thing
wherein
thou
gloriest
is
base
,
for
the
lion
is
Fortis
es
,
&
altum
sapis
?
At
res
vilissima
;
nam
&
leo
est
teaudacior
,
&
aper
fortior
,
&c.
Homil
.
ad
pop
.
40.
tom
.
4.
hardier
then
thou
,
and
the
bore
stronger
;
yea
robbers
,
theeues
,
and
ruffians
,
and
thine
owne
seruants
herein
excell
thee
,
and
doest
thou
think
this
a
thing
esteemeable
or
praise
worthie
?
The
like
also
may
bee
said
,
of
nimblenes
,
actiuitie
,
and
swiftnes
.
For
when
in
nimblenes
and
actiuitie
thou
exceedest
all
men
,
yet
an
ape
doth
farre
surpasse
thee
;
and
though
thou
couldest
runne
as
swiftly
as
Asahel
,
yet
the
sillie
Hare
would
far
outstrip
thee
.
Seeing
therefore
God
hath
vouchsafed
thee
the
honour
of
a
man
,
glorie
not
in
that
wherein
the
beasts
excell
thee
,
and
seeing
he
hath
made
thee
a
Christian
,
abuse
not
so
much
the
worth
of
thine
owne
excellencies
,
as
(
setting
aside
all
thy
better
parts
)
to
be
proud
of
that
wherein
Pagans
and
Heathens
haue
ouermatched
thee
.
But
(
as
one
saith
)
when
Isto
bo●o
vtere
dum
adsit
,
cum
absit
ne
requiras
.
Cic
.
de
Senect
.
thou
hast
this
strength
,
vse
it
whilest
it
is
present
;
and
when
it
is
absent
,
neuer
much
desire
it
.
Againe
,
let
vs
consider
that
if
it
were
of
any
worth
and
excellencie
,
yet
it
is
not
much
to
be
esteemed
,
because
it
is
§.
Sect
.
3.
That
bodilie
strength
is
momentanie
,
and
but
of
short
continuance
.
momentanie
,
and
of
such
short
continuance
;
for
oftentimes
it
is
by
a
weekes
sicknes
weakened
and
impaired
,
euen
in
the
prime
of
youth
,
and
so
forsaketh
vs
,
as
soone
as
it
hath
but
saluted
vs
,
as
though
it
had
only
come
to
take
leaue
:
our
youthfull
yeeres
and
perfect
age
remaining
as
weake
and
decrepit
,
as
if
we
had
continued
the
time
of
the
●ongest
liuer
.
But
say
that
sicknesse
spareth
vs
,
yet
as
old
age
approcheth
,
strength
decreaseth
,
after
which
death
hasteneth
,
which
doth
wholly
abolish
it
,
making
the
strongest
giant
&
the
weakest
wretch
both
alike
.
Consider
further
,
that
this
huge
strength
of
the
body
,
is
commonly
ioyned
with
great
weaknes
of
the
mind
;
and
where
there
is
the
greatest
bone
,
there
vsually
is
the
least
wisedome
and
vnderstanding
.
In
which
respect
Themistocles
Plutarch
.
compared
the
Eretrienses
,
a
people
more
strong
then
wise
,
to
the
Swordfish
,
which
hath
a
weapon
but
wants
a
heart
.
Neither
doth
it
helpe
to
furnish
the
minde
with
any
vertues
,
or
maketh
it
more
readie
to
any
vertuous
actions
;
but
as
those
trees
which
are
most
great
and
strong
,
are
commonly
most
vnfruitfull
;
so
oftentimes
those
who
excell
in
strength
,
are
most
barren
in
bearing
the
fruites
of
vertue
,
and
least
forward
in
such
actions
as
sauour
of
goodnesse
.
Nor
doth
this
bodily
strength
assist
the
soule
in
moderating
of
our
affections
,
and
in
ouer-ruling
of
our
passions
;
it
doth
not
helpe
to
asswage
anger
,
to
bridle
lust
,
or
to
stoppe
our
course
,
when
wee
runne
to
take
reuenge
;
yea
contrariwise
being
abused
by
our
corruptions
,
it
pricketh
forward
our
rage
with
the
spurres
of
armed
furie
;
it
maketh
men
more
able
slaues
to
their
owne
filthinesse
,
and
in
stead
of
stopping
vs
in
reuengefull
courses
,
it
rather
hasteth
vs
forward
with
headlong
swiftnes
,
and
putteth
a
sword
of
violence
into
our
hands
,
whereby
wee
may
not
only
requite
old
iniuries
,
but
also
reuenge
apparances
of
wrongs
with
extreame
crueltie
.
Yea
it
not
only
encourageth
those
that
haue
confidence
in
their
owne
strength
,
without
reason
or
conscience
,
to
oppresse
and
tyrannically
to
tread
vnder
foote
those
whom
they
find
themselues
able
to
ouermatch
;
but
so
puffeth
them
vp
in
pride
in
regard
of
their
owne
abilities
,
that
they
are
readie
with
desperate
furie
to
make
warre
against
heauen
,
and
hauing
gotten
the
victorie
ouer
men
,
to
set
vpon
and
encounter
God
himselfe
.
As
appeareth
in
the
example
of
that
mightie
Nimrod
and
his
associates
;
and
in
Goliah
,
who
Gen.
11.
not
onely
insulted
ouer
all
Sauls
armie
in
confidence
of
his
owne
strength
,
but
also
was
at
defiance
with
God
himselfe
,
1.
Sam
.
17.
45.
and
railed
on
the
holy
one
of
Israel
.
Finally
,
let
vs
consider
that
this
vaine
strength
wherin
men
§.
Sect
.
4.
Bodily
strength
cannot
deliuer
vs
from
c●●ls
and
innumerable
dangers
.
Psalm
.
33.
16.
trust
,
cannot
deliuer
them
from
those
innumerable
dangers
and
euils
vnto
which
our
fraile
life
is
daily
subiect
:
for
as
the
Psalmist
saith
,
The
King
is
not
saued
by
the
multitude
of
an
host
,
neither
is
the
mightie
man
deliuered
by
his
great
strength
:
it
cannot
defend
them
from
the
iudgements
of
God
in
the
day
of
his
visitation
,
no●
from
the
furious
assaults
of
their
spirituall
enemies
when
they
encounter
them
:
it
cannot
keepe
away
sicknesses
and
diseases
,
much
lesse
deliuer
them
from
the
power
of
death
:
yea
rather
it
exposes
men
to
danger
,
their
strength
ministring
vnto
them
more
incouragement
and
boldnesse
to
run
into
perils
,
then
power
and
abilitie
to
escape
or
ouercome
them
;
for
seldome
is
there
any
so
strong
,
but
that
at
one
time
or
other
he
meetes
with
one
as
able
as
himselfe
;
and
though
there
be
none
to
match
him
,
yet
(
like
Milo
)
he
may
be
catched
in
his
owne
trap
,
and
his
owne
strength
may
be
the
cause
of
his
ruine
,
whilest
his
pride
maketh
him
to
vndergo
a
greater
burthen
then
hee
is
able
to
beare
,
&
to
attempt
matters
which
are
aboue
humane
power
to
accomplish
and
performe
.
And
therefore
seeing
this
bodily
strength
is
vaine
and
momentanie
,
vnprofitable
,
and
oftentimes
hurtfull
and
dangerous
:
let
vs
not
glorie
in
it
,
nor
too
much
value
and
esteeme
it
,
but
rather
let
vs
desire
to
be
powerfull
in
the
inner
man
,
and
to
waxe
stronger
in
all
vertues
and
spirituall
graces
;
but
especially
let
vs
carefully
desire
Ephes
.
6.
10.
to
bee
strengthened
with
the
power
of
Gods
might
,
Philip
.
4.
13.
whereby
(
as
the
Apostle
speaketh
)
we
shall
be
inabled
to
do
al
things
,
and
to
stand
manfully
in
the
day
of
battaile
against
all
the
cruell
assaults
of
our
spirituall
enemies
,
with
assured
hope
of
victory
:
which
will
easily
ouercome
vs
notwithstanding
our
bodily
strength
,
if
this
spirituall
power
and
secret
vertue
of
Gods
spirit
do
faile
and
forsake
vs
in
the
time
of
triall
.
CHAP.
XVI
.
That
bodily
health
is
but
of
small
worth
and
excellencie
.
ANd
thus
much
concerning
bodily
strength
.
The
§.
Sect
.
1.
H●al●●
it selfe
is
a
great
blessing
,
but
m●ch
abused
through
our
corruption
.
Eccles
.
30.
15.
16.
like
also
may
bee
said
of
health
,
which
in
it
own
nature
is
the
good
blessing
of
God
,
and
a
notable
helpe
to
those
that
vse
it
well
,
for
the
better
performance
of
all
good
duties
:
in
which
respect
the
Son
of
Syrach
saith
,
That
health
and
strength
are
aboue
gold
,
&
a
whole
body
aboue
infinit
treasure
,
there
is
no
riches
aboue
a
sound
body
,
&
no
ioy
aboue
the
ioy
of
the
heart
.
Yea
in
truth
there
is
scarce
any
earthly
blessing
to
bee
compared
with
it
,
seeing
it
much
lessens
all
our
sorrowes
and
afflictions
,
and
sweetneth
all
other
comforts
and
worldly
benefits
,
which
being
seuered
from
it
,
become
tedious
&
loathsome
.
Howbe
it
this
blessing
of
God
through
our
corruption
is
continually
subiect
to
great
abuse
,
as
when
we
esteeme
it
aboue
Gods
spirituall
graces
,
and
the
health
of
our
soules
,
and
do
set
our
hearts
so
vpon
it
,
as
that
we
will
not
sticke
to
vse
wicked
and
vnlawfull
meanes
,
to
preserue
it
whilest
we
haue
it
,
or
recouer
it
when
we
want
it
;
or
finally
,
when
thereby
we
are
not
furthered
in
the
seruice
of
God
,
and
in
all
good
and
Christian
duties
.
For
howsoeuer
whilest
we
haue
it
,
we
are
with
all
thankfulnesse
to
esteeme
it
,
as
being
a
great
blessing
of
God
;
and
when
we
want
it
,
to
desire
it
moderately
,
and
to
vse
all
good
meanes
for
the
recouery
of
it
:
yet
when
it
commeth
in
comparison
of
Gods
sanctifying
§.
Sect
2.
That
health
is
but
a
comm●●
gift
,
which
is
imparted
also
to
the
wicked
.
Sanita
.
●m
corporis
neputes
magn●m
b
num
esse
,
quod
habet
&
malus
.
A●gust
.
S●rm
.
12.
tom
.
10.
col
.
57.
gifts
,
or
the
spirituall
health
of
the
soule
,
which
is
accompanied
with
eternall
life
,
it
is
to
be
contemned
and
despised
,
as
being
light
,
vaine
,
and
of
no
value
.
To
which
purpose
let
vs
consider
,
that
howsoeuer
health
be
good
,
yet
it
is
but
a
common
good
,
which
the
Lord
imparteth
to
the
wicked
,
as
well
as
to
the
godly
:
and
therefore
(
as
one
saith
)
we
are
not
to
esteeme
bodily
health
a
great
good
,
which
euen
wicked
men
also
enioy
:
and
oftentimes
in
a
far
greater
measure
then
Gods
dearest
seruants
:
for
as
the
Psalmist
obserued
,
The
wicked
are
lustie
and
strong
,
they
are
not
in
trouble
Psal
.
73.
4.
5.
7.
as
other
men
,
neither
are
plagued
with
other
men
,
their
eyes
stand
out
with
fatnes
,
and
they
haue
more
then
heart
can
wish
.
Yea
it
is
communicated
vnto
the
bruit
beasts
,
many
of
which
enioy
it
longer
,
and
in
a
much
more
perfect
and
excellent
manner
then
man
doth
.
To
which
purpose
one
saith
,
Why
do
August
.
Serm
.
in
festo
paschae
.
de
Alleluia
.
tom
.
10.
c
.
1533.
Psalm
.
36.
6.
ye
wonder
because
these
men
inioy
health
,
when
as
ye
heare
the
Psalmist
saying
,
O
Lord
thou
makest
whole
,
or
conseruest
men
and
beasts
?
that
men
might
not
waxe
proud
because
they
haue
temporall
health
,
the
beasts
are
ioyned
with
them
:
why
therefore
doest
thou
reioyce
O
man
because
of
health
,
seeing
this
benefit
is
common
to
thee
with
thine
asse
.
&c
,
and
therefore
rest
not
in
this
,
but
rather
seeke
to
obtaine
the
speciall
benefits
which
are
promised
to
the
sonnes
of
men
:
for
to
what
purpose
serue
reason
and
the
excellent
wit
of
man
,
if
he
attaine
vnto
nothing
better
then
that
which
is
common
to
him
with
the
beasts
?
Againe
,
how
worthlesse
and
void
of
excellencie
this
bodily
§.
Sect
.
3.
That
bodily
health
is
momentanie
and
vncertaine
.
health
is
,
it
may
appeare
,
first
,
in
that
it
is
momentanie
and
vncertaine
;
for
euen
when
it
is
at
the
height
,
euery
trifeling
accident
doth
ouerthrow
it
;
too
much
heat
,
or
too
much
cold
,
want
of
nourishment
or
a
little
excesse
,
ouermuch
labour
or
too
much
ease
,
besides
a
thousand
secret
and
inward
causes
,
ouerturne
health
and
make
way
for
sicknesse
and
diseases
.
In
which
respect
one
saith
,
that
this
which
wee
vsually
Gregor
.
Moral
.
lib
.
8.
cap
.
20.
call
health
of
the
bodie
,
is
in
truth
sicknesse
;
seeing
ease
it selfe
is
sufficient
to
bring
it
into
a
consumption
,
and
labor
also
doth
cause
it
to
faile
:
being
spent
with
fasting
,
it
is
refreshed
with
meat
,
that
it
may
continue
,
and
being
tired
and
wasted
with
ouermuch
eating
,
it
is
relieued
with
abstinence
,
that
it
may
grow
stronger
:
the
bodie
is
washed
with
water
,
that
it
may
not
be
ouer
drie
,
and
then
wiped
with
clothes
,
that
it
may
not
be
too
much
moistned
and
softned
;
it
is
refreshed
with
labour
,
that
it
may
not
grow
sluggish
with
case
;
and
cherished
with
rest
,
that
it
may
not
sinke
vnder
the
burthen
of
labour
;
it
is
wearied
with
watching
,
and
repaired
with
sleepe
,
and
being
oppressed
with
too
much
sleepe
,
this
sluggishnesse
is
shaken
off
with
watchfulnesse
,
lest
it
should
be
spent
and
wearied
more
with
rest
then
with
it
labour
.
It
is
couered
with
clothes
,
that
it
may
not
feele
the
iniuries
of
the
weather
,
and
fainting
with
ouermuch
heate
,
it
is
refreshed
with
the
fanning
of
the
coole
aire
.
And
hauing
found
troubles
and
griefes
in
that
wherein
it
thought
to
haue
auoided
them
,
being
sore
wounded
(
as
I
may
say
)
it
languisheth
,
and
waxeth
weaker
with
the
very
medicine
,
that
should
haue
cured
it
.
Though
therefore
feauers
be
absent
,
and
griefes
of
bodie
cease
,
euen
our
very
health
is
no
better
then
a
sicknes
,
vnto
which
necessitie
of
cure
is
neuer
wanting
:
for
looke
how
many
helpes
and
comforts
we
seeke
out
for
the
vse
of
life
,
euen
so
many
medicines
doe
we
find
to
free
vs
from
diseases
;
and
oftentimes
the
salue
it selfe
turneth
to
a
wound
;
because
vsing
an
excellent
remedie
a
little
too
long
,
we
are
much
impaired
by
that
,
which
wee
prouided
for
our
cure
.
To
the
same
purpose
another
saith
,
that
August
.
in
Psal
.
37.
enatrat
.
tom
.
8.
that
which
is
called
the
health
of
this
life
,
to
them
that
vnderstand
it
aright
,
and
do
compare
it
with
that
which
we
shal
inioy
in
our
eternall
rest
,
it
is
not
esteemed
worthie
the
name
of
health
.
For
if
we
doe
not
eate
,
hunger
vexeth
vs
,
and
what
is
this
hunger
,
but
a
naturall
disease
?
because
nature
it selfe
by
Gods
iust
vengeance
is
made
vnto
vs
a
punishment
;
and
that
which
to
the
first
man
was
punishment
,
is
vnto
vs
turned
into
nature
,
&c.
Secondly
,
it
is
most
imperfect
,
our
whole
life
being
like
§.
Sect
.
4.
That
bodily
health
is
imperfect
,
and
full
of
infirmities
.
a
continuall
ague
,
which
,
euery
second
or
third
day
,
interchangeth
health
with
sicknesse
;
neither
is
there
any
so
strong
and
healthie
,
that
hath
not
some
griefes
and
infirmities
which
often
vex
him
;
although
the
pleasures
and
businesses
of
the
world
giue
him
not
leasure
to
take
great
notice
of
them
;
and
the
youth
and
strength
of
his
bodie
doth
enable
him
to
beare
his
burden
with
more
ease
and
cheerefulnesse
.
Or
though
it
should
be
granted
,
that
a
man
were
quite
free
from
all
these
bodily
infirmities
;
yet
if
he
hath
many
diseases
in
his
soule
,
hee
cannot
bee
said
to
haue
any
perfection
of
health
,
when
as
his
best
part
is
thus
affected
:
for
as
it
were
ridiculous
,
if
a
man
should
glorie
in
his
health
,
because
hee
is
sound
in
his
outward
lims
,
when
in
the
mean
time
he
hath
the
megrim
in
his
head
,
the
consumption
in
his
lungs
,
and
incurable
diseases
about
his
heart
,
and
other
chiefe
and
vital
parts
;
so
is
it
no
lesse
absurd
to
be
proud
of
our
bodily
health
,
when
as
our
soules
which
are
the
chiefe
part
of
man
,
and
the
life
of
all
the
rest
,
are
desperately
sicke
in
the
diseases
of
sin
.
For
what
is
this
,
but
to
haue
a
faire
skinne
,
and
sicke
hart
,
a
beautifull
outside
,
full
and
faire
,
and
within
,
a
desperate
dropsie
,
or
vnrecouerable
pleurisie
?
like
vnto
an
apple
,
which
is
faire
to
the
eie
,
and
rotten
at
the
core
.
But
so
long
as
wee
carie
about
with
vs
the
old
man
,
and
dwel
in
these
houses
of
clay
,
we
are
continually
subiect
to
these
diseases
of
the
soule
,
and
will
we
nill
we
,
we
shall
often
wound
our
consciences
,
and
make
our selues
sicke
with
sinne
;
the
which
our
bodilie
health
is
so
far
off
from
helping
and
curing
,
that
oftentimes
it
occasioneth
,
and
most
commonly
increaseth
these
spirituall
diseases
;
in
regard
whereof
one
saith
,
a
sicke
mind
dwelleth
Nusquam
peius
quam
in
sano
corpore
,
aeger
animus
habitat
.
Petrarch
.
lib
.
1.
Dial
.
4.
no
where
worse
then
in
a
sound
bodie
.
And
therefore
little
cause
haue
we
to
bragge
of
this
bodily
health
,
being
in
it selfe
vaine
,
fraile
and
imperfect
,
and
besides
alwaies
accompanied
with
the
soules
sicknesse
,
which
is
so
dangerous
and
grieuous
,
that
nothing
can
cure
it
but
the
blood
of
Christ
.
But
as
this
bodily
health
is
not
much
to
be
esteemed
,
in
§.
Sect
.
5.
The
manifold
euils
which
vsually
accompanie
bodily
health
.
respect
that
it
bringeth
vnto
vs
little
good
;
so
much
lesse
in
regard
,
that
through
our
corruption
,
it
is
often
the
cause
of
much
hurt
;
for
who
seeth
not
,
that
where
there
is
the
most
healthfull
bodie
,
there
commonly
is
the
sickest
soule
?
who
seeth
not
great
difference
betweene
them
,
who
lie
in
their
sicke
beds
,
and
those
whose
health
is
neuer
impaired
with
any
dangerous
sicknesse
?
Yea
,
who
findeth
not
great
dissimilitude
betweene
himselfe
being
sicke
,
and
himselfe
inioying
perfect
health
?
how
deuout
he
is
then
,
how
fearefull
to
offend
God
,
how
watchfull
ouer
his
waies
,
how
readie
he
is
to
cal
himself
to
a
reckoning
,
that
he
may
set
things
straight
betweene
God
and
himselfe
.
And
contrariwise
,
how
negligent
hee
is
now
,
how
hard
harted
and
carnally
secure
,
putting
away
from
him
the
euill
day
,
and
together
with
it
the
day
of
repentance
;
presuming
vpon
his
health
and
strength
,
and
thinking
that
he
may
haue
time
enough
hereafter
to
repent
,
and
make
euen
his
reckonings
with
God
.
Whereby
it
appeareth
,
that
the
health
of
the
bodie
,
is
oftentimes
a
cause
of
the
soules
sicknesse
;
euen
as
contrariwise
,
the
bodies
sicknesse
is
often
a
meanes
of
the
soules
recouerie
,
and
seldome
shall
we
find
them
both
in
any
great
measure
in
the
same
man
;
vnlesse
the
corruptions
which
vsually
attend
vpon
health
,
be
purged
away
with
some
other
bitter
potion
of
affliction
.
To
which
purpose
one
saith
,
that
God
foreseeing
Quosdam
presciens
deus
peccare
posse
,
in
salutem
flag●llat
cos
iufirmitate
corporis
ne
peccent
.
Bernard
.
de
interior
.
domo
,
cap
.
46.
that
some
would
fall
through
the
abuse
of
their
health
into
sinne
,
doth
correct
them
for
their
profit
with
weakenesse
of
bodie
,
that
they
may
not
offend
;
and
maketh
it
more
profitable
vnto
them
to
he
broken
with
griefes
to
their
saluation
,
then
to
remain
in
health
to
their
condemnation
.
For
that
health
is
pernicious
which
leadeth
to
disobedience
,
euen
as
that
sicknesse
is
wholesome
,
which
by
Gods
correction
,
doth
break
and
humble
the
hardnes
of
the
hart
.
Finally
,
nothing
more
then
this
bodily
health
doth
naile
mens
hearts
to
the
earth
,
or
make
them
more
in
loue
with
the
world
,
and
worldly
vanities
,
nothing
more
causeth
men
to
giue
themselues
ouer
to
voluptuous
pleasures
;
from
which
weakenesse
and
infirmity
weaneth
them
;
which
being
intertained
,
like
vnthankful
guests
,
thrust
out
of
the
doores
their
host
that
gaue
them
their
best
welcome
;
for
as
nothing
more
easilie
moueth
vs
to
admit
and
imbrace
these
voluptuous
pleasures
of
the
flesh
,
then
bodily
health
,
so
nothing
more
impaires
,
and
banisheth
health
then
they
,
when
they
are
intertained
.
And
therefore
seeing
this
bodily
health
through
our
abuse
,
doth
more
often
hurt
,
then
helpe
vs
in
our
spirituall
estate
;
and
doth
much
more
weaken
the
soule
,
then
strengthen
the
body
;
let
vs
not
too
much
dote
on
it
whilest
we
haue
it
,
nor
much
bewaile
our
losse
,
when
it
is
taken
from
vs
;
but
seeing
it
is
so
subiect
to
abuse
,
let
vs
keepe
a
speciall
watch
ouer
our selues
whilest
we
inioy
it
,
that
we
may
so
vse
it
,
that
God
who
gaue
it
,
may
bee
more
glorified
and
better
serued
,
&
we
who
haue
it
,
may
be
helped
forward
in
all
good
duties
,
and
grow
more
&
more
in
grace
,
and
in
the
assurance
of
our
saluation
.
For
otherwise
it
wil
rather
be
a
curse
vnto
vs
Admonendi
sunt
incolumes
vt
salutem
corporis
exerceant
ad
salutem
mentis
,
&c.
Gregor
.
pastoral
.
par
.
3.
cap
:
13.
then
a
blessing
,
which
wee
were
much
better
profitably
to
want
,
then
so
hurtfully
to
inioy
.
And
(
as
one
saith
)
let
vs
being
in
health
be
admonished
,
that
we
so
vse
this
bodily
health
,
as
that
it
may
further
the
spiritual
health
of
our
soules
,
lest
peruerting
the
benefit
of
our
health
to
the
practise
of
wickednesse
,
we
be
made
worse
by
Gods
gift
;
and
so
receiue
more
grieuous
punishments
hereafter
,
the
lesse
wee
haue
feared
to
abuse
so
bountifull
blessings
of
God
vnto
sinne
.
CHAP.
XVII
.
That
societie
and
neere
familiarity
with
wicked
worldlings
is
to
be
shunned
and
auoided
.
ANd
thus
much
concerning
such
worldly
tentations
,
§.
Sect
.
1.
That
the
world
allureth
vs
by
wicked
companie
,
to
accompanie
them
in
sin
.
as
haue
their
ground
and
foundation
on
some
thing
which
is
in
our selues
.
Now
it
followeth
that
I
intreate
of
such
,
as
are
caused
and
occasioned
by
somwhat
that
is
without
vs
;
for
as
the
world
,
and
the
prince
thereof
seeke
to
ouercome
vs
,
by
causing
our selues
to
betray
our selues
,
and
to
become
the
instruments
of
our
owne
ruine
;
so
if
they
faile
of
this
,
then
they
busilie
muster
against
vs
forren
forces
,
and
with
them
besiege
the
fort
of
our
soules
,
that
so
they
may
sacke
and
spoile
vs
of
all
spirituall
graces
,
and
may
leade
vs
captiue
to
destruction
.
Now
these
forces
consist
either
in
the
persons
of
worldlings
themselues
,
or
in
worldly
things
,
which
they
vse
as
their
baites
and
allurements
,
wherewith
they
intice
vs
vnto
sinne
.
In
the
former
respect
the
world
tempteth
vs
,
when
it
draweth
vs
into
the
fellowship
and
societie
,
or
neere
familiaritie
,
and
inward
friendship
of
wicked
men
,
that
being
corrupted
with
their
company
and
friendship
,
we
may
either
bee
hindred
in
our
course
of
godlinesse
,
or
allured
to
goe
with
them
in
the
broad
way
of
sinne
,
that
bringeth
to
destruction
:
Which
tentation
that
wee
may
ouercome
,
let
vs
arme
§.
Sect
.
2.
That
all
societie
with
wicked
men
is
not
vnlawfull
.
our selues
against
it
;
and
lest
wee
should
reiect
the
good
with
the
euill
,
in
the
first
place
let
vs
consider
in
what
respects
societie
with
worldlings
is
permitted
as
lawfull
,
and
how
it
is
condemned
as
vnlawfull
and
euill
,
that
so
neither
going
aside
on
the
right
hand
,
nor
on
the
left
,
we●
may
hold
on
in
that
straight
way
which
the
word
of
God
prescribeth
vnto
vs.
For
the
former
we
are
to
know
,
that
not
all
manner
Quaerit
solitudinem
qui
vult
cum
innocentibus
v●uere
.
of
societie
with
wicked
men
is
forbidden
,
nor
yet
to
almen
:
For
(
as
one
saith
)
he
must
goe
into
the
solitary
deserts
,
who
will
liue
only
with
those
who
are
innocent
.
And
the
Apostle
telleth
vs
,
that
if
we
will
not
at
all
come
into
the
companie
of
fornicators
1.
Cor
.
5.
10.
of
this
world
,
or
with
the
couetous
,
or
with
extortioners
,
or
with
idolaters
,
we
must
then
leaue
the
world
also
.
And
therfore
we
must
not
follow
the
foolish
dotage
of
Popish
Hermits
and
Anchorists
,
who
make
it
a
high
degree
of
their
perfection
to
liue
alone
,
and
to
sequester
themselues
from
al
societie
of
men
;
for
as
the
Heathen
man
could
say
,
he
that
wil
Arist
.
de
rep
.
lib
.
1.
cap
.
2.
content
himselfe
with
himselfe
,
and
leaue
the
companie
of
all
others
,
had
need
to
be
either
a
God
,
whom
none
can
mend
,
or
a
sauage
beast
,
who
hateth
humane
fellowship
,
and
will
not
come
neere
them
,
vnlesse
it
be
to
destroy
or
hurt
them
.
It
is
lawfull
then
in
some
cases
to
keepe
companie
with
§.
Sect
.
3.
In
what
cases
it
is
lawfull
to
come
in
companie
with
wicked
men
.
wicked
worldlings
.
As
for
example
,
when
humane
societie
,
and
common
ciuilitie
doth
require
it
;
neither
is
it
possible
to
liue
in
a
common
wealth
,
vnlesse
we
obserue
the
rules
of
ciuilitie
,
and
performe
mutuall
duties
of
citizens
,
and
neighbours
one
to
another
,
whether
they
be
professours
of
religion
,
or
but
meere
worldlings
.
For
without
this
,
not
only
all
trading
,
buying
,
selling
,
and
such
other
commerce
,
wherewith
the
Common
wealth
is
maintained
and
preserued
,
decaieth
,
and
quite
ceaseth
;
but
euen
duties
required
necessarily
to
the
preseruing
of
life
,
and
of
our
being
in
the
world
,
should
also
be
neglected
.
As
then
euery
man
ought
in
the
time
of
a
common
plague
,
to
preserue
his
health
,
by
keeping
himselfe
from
comming
amongst
infected
persons
;
and
yet
in
some
cases
,
his
comming
neere
them
is
nor
onelie
lawfull
,
but
also
necessarie
,
as
to
quench
a
fire
,
to
helpe
a
woman
in
her
labour
and
childbirth
,
and
to
minister
vnto
them
such
necessaries
,
as
may
preserue
their
liues
;
so
is
it
lawfull
in
these
,
and
such
like
cases
to
come
into
the
company
of
those
who
are
spiritually
infected
with
the
plague
of
sinne
.
But
the
company
of
wicked
men
is
to
be
auoided
,
in
respect
of
neere
friendship
and
familiar
conuersation
,
when
as
wee
take
delight
to
frequent
their
company
,
as
it
were
,
of
our
owne
choice
,
neither
ciuill
conuersation
,
nor
humane
necessitie
vrging
vs
thereunto
.
To
this
purpose
one
saith
,
that
we
ought
to
flee
the
companie
of
wicked
men
,
in
respect
of
priuate
Malorum
censortia
fugere
debemus
,
quoad
priuatam
consuetudinem
,
non
quoad
publicam
conuersationem
:
corde
non
corpor●
.
Ambros
.
Offic
.
lib
.
1.
c
.
20
2.
Chro
.
18.
1.
and
20.
35.
37.
fellowship
,
and
not
in
respect
of
publike
communion
;
and
that
rather
with
our
hearts
and
affections
,
then
with
our
bodies
and
outward
actions
.
And
this
is
that
familiar
acquaintance
which
good
Iehosaphat
had
with
Ahab
,
Ahaziah
,
and
the
rest
of
that
familie
,
for
which
hee
is
so
often
taxed
and
censured
in
the
booke
of
God
.
But
as
it
is
lawfull
for
all
men
in
some
cases
,
to
come
into
the
companie
of
wicked
worldlings
,
so
for
some
men
especially
more
frequently
,
namely
such
as
hauing
a
calling
of
God
hereunto
,
are
furnished
also
with
such
a
measure
of
§.
Sect
.
4.
That
it
is
lawful
to
company
with
wicked
me
that
we
may
conuert
them
vnto
God
.
grace
,
knowledge
,
and
sanctification
,
that
they
may
iustly
conceiue
more
hope
of
conuerting
them
vnto
God
,
then
there
is
feare
that
the
other
should
peruert
and
corrupt
them
with
sin
;
if
withall
in
sinceritie
&
vprightnes
of
heart
they
propound
vnto
themselues
this
as
their
chiefe
&
maine
end
,
&
not
worldly
&
sinister
respects
.
For
as
it
is
lawfull
,
yea
laudable
,
for
the
Physitians
of
the
bodie
,
to
frequent
the
companie
of
them
who
are
sicke
of
infectious
and
contagious
diseases
,
that
they
may
cure
and
recouer
them
,
especially
when
as
they
doe
not
goe
armed
onely
with
their
desperate
boldnes
,
but
vse
good
preseruatiues
and
wholesome
meanes
,
to
preuent
and
repell
the
infection
;
so
also
it
is
lawfull
for
the
spirituall
Physitians
of
the
soule
,
to
come
into
the
companie
of
those
who
are
sick
of
the
leprosie
of
sinne
,
and
the
plague
of
a
scandalous
life
,
if
they
vse
the
good
meanes
of
meditation
,
prayer
,
and
such
other
wholesome
preseruatiues
,
whereby
they
may
be
kept
sound
from
the
tainture
of
this
spirituall
infection
.
And
for
this
we
haue
our
Sauiour
Christ
himselfe
for
our
president
,
who
being
the
Physitian
of
our
soules
,
frequented
the
companie
of
publicans
and
sinners
,
who
had
most
neede
of
his
helpe
.
For
howsoeuer
it
is
not
so
fit
for
vs
,
as
it
was
for
him
,
to
come
into
such
companie
,
because
he
was
free
from
sinne
,
and
from
the
tainture
of
al
corruption
,
and
therefore
needed
no
preseruatiues
,
but
what
he
had
in
himselfe
;
and
also
because
through
the
puritie
of
his
nature
he
was
able
purely
,
and
without
any
worldlines
and
wickednes
,
to
propound
those
ends
of
doing
others
good
,
and
of
sauing
them
from
their
sinnes
;
whereas
wee
being
full
of
the
corrupt
humours
of
sinne
,
and
of
the
seedes
of
all
wickednesse
,
are
apt
to
receiue
the
outward
infection
;
neither
can
wee
purely
without
the
mixture
of
our
corruption
,
propound
such
good
ends
to
our
workes
and
actions
;
yet
seeing
it
was
done
by
our
Sauiour
Christ
,
it
is
not
absolutely
vnlawfull
in
vs
;
so
that
we
endeuour
to
do
it
in
his
manner
,
and
to
the
same
ends
,
vsing
all
good
meanes
to
preserue
our selues
from
hurt
,
whilest
wee
labour
after
others
good
.
For
seeing
by
the
rule
of
charitie
wee
are
bound
to
loue
our
neighbours
as
our selues
,
it
followeth
that
we
may
lawfully
hazard
a
slippe
or
foyle
(
in
the
meane
time
vsing
all
good
meanes
whereby
we
may
be
enabled
to
stand
vpright
)
if
we
haue
any
hope
that
by
our
helpe
our
brother
may
be
pulled
back
from
the
gulfe
of
destruction
whereinto
he
is
falling
.
Howbeit
in
this
case
circumspection
is
to
be
vsed
,
lest
whilest
wee
labour
to
raise
others
vp
,
wee
our selues
doe
catch
a
downfall
,
and
whilest
wee
endeuour
to
cure
their
diseases
,
we
our selues
be
tainted
and
infected
with
their
contagion
.
For
such
is
our
pronenes
to
fall
into
this
sicknes
of
the
soule
,
that
vnlesse
wee
vse
all
good
preseruatiues
,
they
will
not
bee
bettered
,
and
wee
shall
become
much
worse
,
and
bring
our selues
into
grieuous
,
but
yet
vnpitied
,
diseases
.
For
as
the
sonne
of
Syrach
saith
,
who
will
haue
pitie
of
the
charmer
that
is
Eccles
.
12.
15.
stung
of
the
serpent
?
or
of
such
as
come
neere
the
beasts
(
to
●ame
their
wildnesse
?
)
so
is
it
with
him
that
keepeth
companie
with
a
wicked
man
,
and
wrappeth
himselfe
in
his
sinnes
.
And
thus
haue
I
shewed
in
what
cases
the
companie
of
§.
Sect
.
5.
In
what
cases
the
companie
of
wicked
worldlings
is
to
be
condemned
.
worldly
and
wicked
men
is
lawful
and
warrantable
;
whereby
also
it
is
easie
to
gather
in
what
respect
it
is
vnlawfull
and
condemned
;
namely
,
when
it
is
vsuall
and
familiar
,
voluntarie
and
not
of
any
necessitie
,
or
vrgent
occasion
,
rash
and
desperate
,
without
vsing
any
meanes
whereby
we
might
be
preserued
from
being
corrupted
by
their
societie
.
And
finally
,
when
as
wee
doe
not
in
vprightnes
of
conscience
,
propound
as
our
maine
end
their
spirituall
good
,
and
conuersion
vnto
God
,
but
our
owne
worldly
ends
;
as
for
example
,
when
wee
aime
by
our
familiar
acquaintance
with
them
,
at
our
owne
priuate
profit
and
aduantage
,
or
at
the
satisfying
of
our
owne
voluptuous
pleasure
,
as
when
we
delight
in
their
sharpnes
of
wit
,
merrie
conceits
,
and
in
their
pleasing
conuersation
;
which
oftentimes
are
baites
to
allure
vs
to
enter
into
,
and
insnare
our selues
in
the
nets
of
perdition
:
for
with
this
sweetnes
is
mixed
the
poyson
of
worldly
prophanenes
,
ribauldrie
,
blasphemie
,
and
such
like
wicked
discourses
,
all
which
being
in
their
companie
we
must
needs
heare
,
(
vnlesse
we
will
stop
our
eares
)
and
hearing
must
of
Caueamus
ne
dum
relaxare
animum
volumus
,
soluamus
omnem
harmoniam
,
quasi
concentum
quendā
bonorum
operum
.
Ambros
.
Offic
.
lib
.
1.
cap
.
20.
necessitie
either
be
corrupted
or
offended
.
In
which
regard
one
admonisheth
vs
to
take
carefull
heed
,
lest
whilest
by
such
companie
we
desire
to
recreate
our
mindes
,
we
doe
not
lose
all
harmonie
and
concord
of
good
workes
,
because
custome
oftentimes
doth
incline
nature
.
In
all
which
cases
and
respects
,
the
companie
of
worldlings
is
a
notable
tentation
to
draw
vs
vnto
sinne
,
and
to
hinder
vs
in
the
course
of
vertue
and
godlinesse
,
and
therefore
is
most
carefully
of
all
Christians
to
bee
shunned
and
§.
Sect
.
6.
That
the
company
of
the
wicked
is
forbidden
and
condemned
.
Prou.
23.
20.
auoided
.
To
which
purpose
let
vs
consider
,
first
,
that
this
societie
with
the
wicked
is
often
forbidden
,
and
condemned
in
the
word
of
God
.
So
the
Wise
man
especially
chargeth
vs
not
to
keepe
companie
with
drunkards
,
or
with
gluttons
;
and
generally
,
neither
to
be
enuious
against
euill
men
,
nor
to
desire
Prou.
24.
1.
to
be
in
their
companie
,
because
their
hearts
imagine
destruction
,
and
their
lips
speake
mischiefe
.
And
thus
the
Lord
commandeth
the
Israelites
to
haue
no
manner
of
societie
or
friendship
Exod
.
34.
16.
Deut
.
7.
3.
4.
with
the
wicked
nations
,
lest
by
their
example
and
prouocation
they
should
be
moued
vnto
idolatrie
and
sin
.
And
the
Apostle
Paul
willeth
vs
in
the
name
of
the
Lord
,
to
come
out
from
among
wicked
men
,
to
separate
our selues
from
them
,
and
2.
Cor
.
6.
17.
Leuit
.
7.
19.
to
touch
no
vncleane
thing
;
for
if
the
touching
of
a
thing
vncleane
ceremonially
defiled
a
man
,
how
much
more
the
familiar
acquaintance
of
those
,
who
are
defiled
with
sinne
?
But
with
greater
care
and
circumspection
are
we
charged
to
auoid
the
company
of
those
who
making
profession
of
Christian
religion
,
doe
disgrace
the
same
with
their
wicked
and
vngodly
liues
and
conuersations
,
because
of
all
other
their
societie
is
most
dangerous
,
their
sinnes
being
more
scandalous
,
and
their
example
more
forcible
to
allure
vs
vnto
sinne
.
If
any
(
saith
he
)
that
is
called
a
brother
,
be
a
fornicator
or
couetous
,
1.
Cor
.
5.
11.
or
an
idolater
,
or
a
railer
,
or
a
drunkard
,
or
an
extortioner
,
with
such
an
one
eat
not
.
And
thus
he
commandeth
the
Thessalonians
,
in
the
name
of
our
Lord
Iesus
Christ
,
that
they
should
2.
Thess
.
3.
6.
w●thdraw
themselues
from
euery
brother
that
walketh
inordinatly
,
and
not
after
the
instruction
which
he
had
receiued
from
him
.
And
thus
the
voice
from
heauen
crieth
vnto
all
the
seruants
of
God
,
to
come
out
of
the
spirituall
Babylon
,
that
they
be
not
Apoc
.
18.
4.
partakers
in
her
sinnes
,
and
that
they
receiue
not
of
her
plagues
.
And
as
the
Lord
hath
forbidden
this
society
with
the
wicked
;
§.
Sect
.
7.
That
Gods
Saints
haue
carefully
shunned
the
companie
of
the
wicked
.
Psal
.
26.
4.
5.
so
also
ha●e
the
Saints
carefully
auoided
it
.
Thus
Dauid
professeth
,
that
he
had
not
haunted
with
vaine
persons
,
neither
kept
company
with
the
dissemblers
;
yea
that
he
hated
the
assemblie
of
the
euill
,
and
had
not
companied
with
the
wicked
:
and
when
through
his
grieuous
persecutions
he
was
forced
whether
he
would
or
no
to
haue
this
wicked
fellowship
,
he
grieuously
complaineth
hereof
,
crying
out
;
Woe
is
me
that
I
remaine
Psalm
.
120.
5.
●
.
in
Meshech
,
and
dwell
in
the
tents
of
Kedar
.
Whose
example
let
vs
learne
to
imitate
,
approuing
our selues
to
bee
true
Israelites
by
our
abhorring
all
fellowship
with
these
filthie
swine
,
who
take
delight
to
wallow
themselues
in
the
loathsome
puddle
of
sinne
and
wickednesse
.
And
to
this
end
let
vs
further
consider
,
that
there
ought
to
be
no
communion
or
fellowship
betweene
the
faithfull
and
these
worldly
infidels
:
for
as
the
Apostle
saith
,
what
fellowship
hath
righteousnesse
2.
Cor
.
6.
14.
15.
with
vnrighteousnesse
?
and
what
communion
hath
light
with
darknesse
?
and
what
concord
hath
Christ
with
Belial
?
or
what
part
hath
the
beleeuer
with
the
infidell
?
With
which
accordeth
the
saying
of
the
Sonne
of
Syrach
,
All
flesh
(
saith
Eccl.
13.
16.
17.
he
)
will
resort
to
their
like
,
and
euery
man
will
keepe
company
with
such
as
he
is
himselfe
:
how
can
the
Wolfe
agree
with
the
Lambe
?
no
more
can
the
vngodly
with
the
righteous
.
And
to
the
same
purpose
another
demandeth
,
What
(
saith
he
)
hast
thou
Ambros
.
ad
Virgin
.
deuo●
.
lib
.
cap
.
1.
to
doe
with
worldly
men
,
or
what
commerce
canst
thou
haue
with
them
?
to
what
purpose
doest
thou
desire
to
know
with
them
the
way
of
perdition
,
which
they
follow
?
If
thou
seekest
for
chastitie
,
they
haue
it
not
;
if
for
faith
,
who
is
faithfull
among
them
,
whom
thou
shouldest
imitate
?
If
thou
seekest
for
Christ
,
hee
remaineth
not
in
them
,
&c.
Secondly
,
let
vs
cal
to
mind
that
this
societie
with
wicked
§.
Sect
.
8.
That
wicked
companie
is
a
notable
inducement
to
draw
vs
into
sinne
.
Psal
.
119.
115.
worldlings
doth
bring
vnto
vs
much
hurt
,
as
being
the
cause
both
of
the
euill
of
sinne
,
and
the
euill
of
punishment
;
for
it
is
a
speciall
meanes
of
the
transgression
of
all
Gods
law
:
and
therefore
the
Prophet
Dauid
being
resolued
to
yeeld
his
obedience
thereunto
,
saith
,
Away
from
me
yee
wicked
,
for
I
will
keepe
the
commandements
of
my
God
.
Implying
that
there
was
no
hope
of
yeelding
such
obedience
as
he
desired
,
vntill
he
had
freed
himselfe
from
wicked
mens
company
.
For
this
wicked
societie
doth
exceedingly
corrupt
and
defile
those
that
frequent
it
,
like
vnto
a
gangrene
,
which
hauing
tainted
one
member
,
neuer
resteth
till
it
haue
runne
ouer
the
whole
bodie
;
or
like
vnto
the
spreading
leprosie
or
plague
,
which
beginning
in
one
house
proceedeth
to
another
,
vntill
it
haue
infected
the
greatest
part
of
a
towne
or
citie
.
In
which
respect
Eccles
.
13.
1.
the
son
of
Syrach
compareth
wicked
company
to
pitch
,
which
by
touching
defileth
vs
;
and
the
Apostle
,
to
leauen
,
a
1.
Cor
.
5.
6.
little
whereof
soureth
the
whole
lumpe
of
dough
:
and
by
others
wicked
men
in
this
regard
are
compared
to
scabbed
sheepe
,
one
of
which
is
enow
to
infect
the
whole
flocke
;
and
to
rotten
apples
,
which
taint
and
corrupt
all
the
sound
ones
that
lie
about
them
:
whereby
it
appeareth
that
it
is
a
thing
of
great
difficultie
to
conuerse
with
wicked
men
,
and
not
to
be
tainted
with
their
corruptions
:
for
besides
that
they
are
apt
to
infect
,
we
also
are
most
apt
to
receiue
the
infection
,
hauing
the
seeds
of
sinne
remaining
in
vs
,
which
are
readie
to
spring
and
sprout
vp
,
when
they
are
(
as
it
were
)
watred
with
the
breath
of
euill
company
:
we
are
in
our
owne
nature
prone
to
go
downe
the
hill
of
vice
,
how
then
shall
we
keepe
our selues
from
running
headlong
,
when
we
are
thrust
forward
with
these
wicked
associates
?
In
our selues
we
are
sluggish
in
trauelling
the
way
of
righteousnesse
which
leadeth
to
life
eternall
:
and
therefore
what
will
become
of
vs
when
these
briars
and
thornes
catch
hold
of
vs
and
hinder
vs
?
Surely
they
will
either
cause
vs
to
make
a
stand
,
and
to
proceed
no
further
in
our
Christian
race
,
or
will
scratch
and
rent
vs
when
we
seeke
to
breake
from
them
.
So
that
it
is
a
thing
of
great
difficultie
to
continue
doing
well
,
amongst
those
who
are
euill
;
or
not
to
bee
hindred
in
our
course
of
godlinesse
,
when
as
wicked
companions
doe
as
it
were
hang
on
our
neckes
,
and
with
all
their
power
and
policie
labour
to
stay
vs.
And
this
that
wise
Heathen
obserued
in
his
owne
experience
:
I
confesse
(
saith
he
)
mine
owne
weakenesse
:
I
neuer
bring
Senec
.
epist
.
7.
home
those
manners
which
I
caried
abroad
;
but
something
which
I
had
well
composed
is
disturbed
and
put
out
of
order
;
some
of
those
vices
which
I
had
put
to
flight
,
againe
returne
:
and
as
it
befalleth
them
that
haue
been
vexed
with
a
long
sicknesse
,
who
remaine
still
so
weake
,
that
they
cannot
without
some
danger
come
abroad
into
the
open
aire
;
the
same
happeneth
vnto
vs
,
whose
minds
are
somewhat
recouered
out
of
the
tedious
sicknesse
of
vice
and
sinne
:
the
conuersation
of
the
wicked
multitude
is
a
great
enemie
vnto
vs
,
euery
one
being
readie
to
commend
vnto
vs
,
or
to
thrust
vpon
vs
some
vice
,
or
at
least
to
taint
and
infect
vs
therewith
at
vnawares
,
&c.
So
that
I
alwaies
returne
home
either
more
couetous
,
ambitious
or
voluptuous
,
yea
more
cruell
and
inhumane
,
because
I
haue
been
amongst
men
.
As
therefore
it
is
hard
to
dwell
with
a
colliar
and
not
be
smutted
,
to
haue
our
conuersation
amongst
theeues
,
and
not
,
one
time
or
other
,
to
be
robbed
of
our
rich
treasures
:
so
and
much
more
difficult
it
is
to
keep
familiar
company
with
wicked
worldlings
,
and
not
to
be
collowed
with
their
corruptions
;
to
liue
amongst
these
spirituall
theeues
,
and
not
to
be
spoiled
of
the
riches
of
Gods
grace
:
in
which
respect
they
are
so
much
more
hurtfull
and
penicious
vnto
vs
,
then
theeues
and
robbers
;
as
§.
Sect
.
9.
That
in
the
former
respect
we
are
carefully
to
shun
wicked
company
.
Ante
circumspiciendum
est
cum
quibus
edas
aut
bib●s
,
quam
quid
●das
&
biba●
.
Senec
.
epist
.
19.
much
as
the
soule
exceedeth
the
bodie
,
and
Gods
spirituall
graces
and
heauenly
ioyes
which
they
steale
from
vs
,
exceed
in
worth
,
earthly
gold
and
momentanie
treasures
,
of
which
time
will
rob
vs
,
though
theeues
spare
vs.
And
therefore
seeing
it
is
a
thing
of
so
great
danger
,
to
haue
our
conuersation
among
wicked
worldlings
,
lest
wee
should
be
tainted
with
their
corruptions
,
let
vs
be
exceeding
warie
and
carefull
in
making
choice
of
our
company
:
and
as
one
saith
,
let
vs
be
no
more
respectiue
what
we
eate
and
drinke
,
then
amongst
whom
we
eat
and
drinke
:
for
as
vnwholesome
meates
and
drinkes
may
poison
the
bodie
,
so
vngodly
company
poyson
the
soule
,
vnlesse
wee
bee
preserued
with
some
soueraigne
antidots
ministred
vnto
vs
by
Gods
word
and
holy
Spirit
:
and
seeing
this
is
a
strong
temptation
to
draw
vs
vnto
euill
,
let
not
vs
who
daily
pray
that
wee
may
not
bee
led
into
tentations
,
wittingly
and
willingly
runne
into
them
.
Neither
let
vs
,
vnlesse
wee
haue
a
calling
hereunto
,
and
bee
furnished
and
prepared
with
a
great
measure
of
grace
and
strength
,
presume
vpon
our
owne
abilities
,
and
flatter
our selues
with
a
conceit
,
that
we
can
by
keeping
them
company
draw
them
to
vertue
and
goodnesse
,
and
in
the
meane
time
receiue
no
hurt
,
seeing
it
is
much
more
likely
,
vnlesse
wee
be
very
skilfull
Physitians
,
that
they
should
infect
vs
,
then
that
we
should
cure
them
:
For
(
as
one
saith
)
this
is
the
ordinarie
course
of
humane
affaires
,
Rerum
natura
sic
est
vt
quoties
bonus
malo
coniungitur
,
non
ex
bono
malus
melioretur
,
sed
ex
malo
bonus
contaminetur
.
Chrysostom
.
Hag
.
2.
13.
14.
that
when
the
good
and
euill
are
ioyned
together
,
the
euill
man
is
not
made
better
by
the
good
,
but
the
good
rather
is
corrupted
by
the
euill
.
And
this
was
signified
by
the
ceremoniall
law
,
in
which
the
holy
flesh
carried
in
the
skirt
of
the
garment
did
not
make
it
holy
,
but
the
polluted
person
touching
any
holy
thing
,
with
his
filthines
did
make
it
vncleane
,
as
the
Prophet
Haggai
sheweth
;
to
note
vnto
vs
,
that
it
is
a
matter
of
farre
greater
difficultie
to
cleanse
and
purifie
,
then
to
defile
and
make
vncleane
.
The
reason
whereof
is
cleare
and
manifest
;
for
they
are
wholly
flesh
,
and
we
but
in
part
spirituall
and
regenerate
;
so
that
they
pull
vs
with
full
swinge
of
will
,
and
with
all
their
power
and
might
:
whereas
both
our
will
and
power
being
diuided
,
cannot
haue
such
force
and
vertue
.
Againe
,
they
run
swiftly
downe
the
hill
and
streame
of
vice
,
but
we
with
great
labour
and
difficultie
creepe
softly
forward
in
the
way
of
vertue
,
and
as
it
were
vp
the
hill
,
and
against
the
streame
of
our
corruptions
,
which
naturally
carie
vs
another
way
;
and
therefore
if
by
familiar
companie
,
we
catch
hold
to
stay
them
,
and
graple
with
them
,
it
is
a
thousand
to
one
,
if
we
be
not
assisted
with
a
power
farre
superiour
to
our
owne
,
they
will
rather
carie
vs
away
with
their
violence
,
or
at
least
naturall
motion
;
then
that
we
shall
make
them
stay
,
or
force
them
backe
by
true
repentance
.
Neither
are
wee
alone
corrupted
and
infected
with
the
§.
Sect
.
10.
That
it
is
ha●d
to
keepe
company
with
the
wicked
,
and
not
to
be
accessary
to
their
sinnes
.
tainture
of
their
sinnes
,
and
become
euill
by
imitating
their
wicked
examples
;
but
also
we
are
made
either
accessarie
to
their
sins
,
which
they
commit
in
our
company
,
or
else
we
acquit
our selues
with
much
griefe
&
trouble
;
for
hearing
their
blasphemies
,
ribauldrie
and
prophanenes
,
we
either
beare
with
them
,
and
passe
al
ouer
with
silence
,
or
els
we
admonish
and
reproue
them
for
their
sins
;
by
the
former
wee
become
accessaries
,
for
whilest
we
beare
with
,
&
winck
at
our
friends
faults
,
wee
make
them
to
become
our
owne
,
by
our
silence
Vitia
amici
si
feras
facis
tua
.
giuing
a
secret
consent
to
their
wickednesse
;
and
so
whilest
we
labour
to
haue
our
societie
pleasing
vnto
men
;
wee
doe
much
dishonour
and
displease
God
;
whilest
we
shew
a
false
loue
to
our
companions
,
we
make
it
manifest
,
that
there
is
but
little
true
loue
of
God
remaining
in
vs
:
for
if
no
louing
sonne
can
indure
to
heare
his
father
disgraced
,
if
no
good
feruant
can
abide
to
heare
his
Lord
and
master
dishonoured
and
abused
;
and
therfore
wil
shew
their
dislike
,
either
by
rebuking
the
offenders
,
or
by
forsaking
their
company
:
then
those
that
can
with
delight
frequent
the
company
of
wicked
men
,
who
in
all
their
words
and
actions
,
do
nothing
else
but
dishonour
God
,
doe
plainly
shew
,
that
they
neither
loue
the
Lord
as
their
Father
,
nor
reuerence
him
as
their
Lord
and
Master
.
But
if
hearing
and
seeing
these
abuses
,
they
doe
reprooue
them
,
then
doe
they
become
to
their
companions
irkesome
and
tedious
,
moouing
them
,
when
they
feele
themselues
gaulled
with
reprofes
,
to
bitternesse
and
anger
,
yea
,
sometime
to
rage
and
furious
reuenge
;
and
so
whilest
by
their
absence
they
might
haue
had
them
friendly
strangers
,
by
this
neerer
acquaintance
,
they
become
knowne
enemies
.
And
both
these
should
be
carefully
auoided
,
either
to
displease
God
by
pleasing
of
men
;
or
willingly
to
displease
,
and
to
bee
at
enmitie
with
men
,
when
as
we
may
auoid
it
,
without
Gods
displeasure
.
But
as
wicked
company
defile
vs
with
their
sinnes
;
so
also
§.
Sect
.
11.
That
keeping
wicked
company
brandeth
our
names
with
infamie
.
they
subiect
vs
to
their
punishments
;
for
they
brand
our
names
with
the
blacke
marke
of
infamy
and
reproch
,
whilest
keeping
them
company
,
we
are
reputed
and
censured
to
bee
of
the
same
disposition
and
conuersation
.
For
seeing
euery
like
is
delighted
with
his
like
,
and
seeing
similitude
in
manners
and
affections
,
and
delight
in
the
same
pleasures
and
recreations
,
is
the
vsuall
bond
that
lincketh
men
together
in
the
same
society
,
they
receiue
no
wrong
(
although
they
may
haue
some
goodnesse
in
them
)
who
frequent
the
company
of
wicked
men
,
when
as
they
are
thus
censured
;
seeing
they
are
either
presently
euill
,
or
will
bee
euill
within
a
while
;
it
being
the
nature
of
companie
,
either
to
find
men
alike
,
or
to
make
them
alike
.
To
which
purpose
one
saith
;
that
the
good
Bonus
sic
malo
connectitur
,
vt
aut
pares
reddantur
,
aut
citò
ab
inuicem
separentur
,
&c.
Chrysost
.
super
Matthaeum
.
and
bad
are
so
ioyned
together
;
that
either
they
become
like
one
another
,
or
else
they
are
quickly
seuered
and
disioyned
,
for
friendship
findeth
or
maketh
this
similitude
.
Iustly
therefore
is
he
reputed
euill
,
who
taketh
delight
in
frequenting
euill
companie
;
for
though
he
be
not
yet
come
to
the
height
of
sinne
,
yet
he
fast
climeth
therunto
,
and
is
euen
at
the
very
next
degree
of
being
himselfe
wicked
,
when
with
a
quiet
and
contented
mind
,
he
can
be
a
daily
beholder
of
other
mens
wickednesse
;
for
as
the
wise
man
saith
,
A
wicked
man
is
an
abomination
Pro
.
29.
27.
to
the
iust
,
and
he
that
is
vpright
in
his
way
,
is
abomination
to
the
wicked
.
Finally
,
wicked
company
is
carefully
to
be
shunned
and
§.
Sect
.
12.
Wicked
companie
maketh
vs
liable
to
Gods
iudgements
.
Pro
.
13.
20.
21.
auoided
,
because
they
make
euen
the
deare
seruants
and
children
of
God
,
liable
and
subiect
to
common
iudgements
.
For
as
the
wise
man
saith
,
he
that
walketh
with
the
wise
,
shall
be
wise
;
but
a
companion
of
fooles
shall
be
afflicted
.
Affliction
followeth
sinners
,
but
to
the
righteous
,
God
wil
recompense
good
.
And
thus
was
righteous
Lot
led
away
in
that
common
captiuitie
with
the
Sodomits
;
and
dearely
bought
the
pleasures
Gen.
14.
12.
of
the
Countrie
,
by
partaking
in
the
punishments
of
the
people
.
Thus
whosoeuer
adhered
to
Dathan
and
Abiram
,
Numb
.
16.
26.
were
also
with
them
swallowed
of
the
earth
aliue
,
and
as
they
consorted
with
them
in
their
rebellion
,
so
they
bore
them
companie
into
the
gulph
of
destruction
.
And
thus
was
Iehosaphat
discomfited
,
and
hardly
escaped
with
his
life
being
1.
King
.
22.
32.
in
the
company
of
wicked
Ahab
,
and
afterwards
had
his
ships
broken
,
and
his
works
and
enterprises
frustrated
and
2.
Chro
.
20.
37.
destroied
,
because
he
ioyned
himselfe
with
Ahaziah
.
From
which
iudgements
and
punishments
,
when
God
would
haue
his
seruants
priuiledged
and
preserued
,
he
calleth
vnto
them
with
a
voice
from
heauen
,
saying
,
Goe
out
of
her
my
Apoc
.
18.
4.
people
,
that
ye
be
not
partakers
in
her
sinnes
,
and
that
ye
receiue
not
of
her
plagues
.
Implying
their
danger
of
being
tainted
with
the
sinnes
of
the
whore
of
Babylon
,
and
the
impossibilitie
of
escaping
her
punishments
,
if
they
did
not
forsake
her
wicked
fellowship
.
But
as
all
societie
with
wicked
worldlings
,
is
a
very
dangerous
§.
Sect
.
13.
That
affinitie
with
the
wicked
is
most
dangerous
.
tentation
to
draw
vs
vnto
sinne
,
and
to
subiect
vs
vnto
punishment
,
so
especially
when
we
enter
into
the
nearest
bonds
of
affinitie
and
marriage
with
them
;
for
they
who
are
thus
vnequally
yoked
with
vnbeleeuing
worldlings
,
are
sure
either
to
goe
quietly
with
them
in
the
way
of
sinne
,
or
to
be
shrewdly
gaulled
,
whilest
they
make
resistance
,
and
draw
another
way
.
And
for
this
fault
,
good
Iehosaphat
had
his
reputation
blemished
,
of
whom
it
is
said
,
that
he
had
riches
2.
Chron
.
18.
1.
and
honour
in
abundance
,
but
he
was
ioyned
in
affinitie
with
Ahab
.
The
which
bond
of
alliance
made
him
professe
to
the
enemie
of
God
,
desiring
his
assistance
,
I
am
as
thou
art
,
and
vers
.
3.
my
people
as
thy
people
,
and
we
will
ioyne
with
thee
in
the
warre
.
And
this
is
the
reason
which
the
holy
Ghost
rendreth
of
Iehorams
2.
King
.
8.
18.
idolatrie
,
because
the
daughter
of
Ahab
was
his
wife
;
and
also
why
Ahaziah
did
euill
in
the
sight
of
the
Lord
,
vers
.
27.
like
the
house
of
Ahab
,
because
he
was
the
sonne
in
law
of
the
house
of
Ahab
.
Yea
,
with
this
snare
was
wise
Salomon
catched
,
being
drawne
by
his
idolatrous
wiues
to
leaue
the
Lord
(
who
had
in
extraordinarie
maner
blessed
him
aboue
1.
King
.
11.
4.
5.
all
the
Kings
of
Israel
)
and
to
serue
the
idols
of
the
Heathens
.
CHAP.
XVIII
.
That
the
companie
of
the
wicked
is
verie
dangerous
,
by
reason
of
euill
examples
,
and
corrupt
communication
.
ANd
thus
haue
I
shewed
the
manifold
euils
,
§.
Sect
.
1.
Wicked
examples
allure
and
perswade
vs
vnto
sinne
.
which
come
of
frequenting
wicked
company
.
In
the
next
place
let
vs
consider
of
some
speciall
meanes
,
whereby
principally
this
societie
becommeth
vnto
vs
thus
hurtfull
and
pernicious
;
and
these
are
either
by
their
examples
,
or
by
their
allurements
and
perswasions
.
For
the
first
,
the
societie
of
wicked
worldlings
is
exceeding
hurtfull
vnto
vs
,
because
thereby
there
are
daily
set
before
vs
examples
of
euill
,
whereby
wee
are
either
allured
to
imitate
and
follow
their
wicked
and
vngodly
practise
,
or
at
least
,
are
much
vexed
and
grieued
,
to
see
God
so
dishonoured
by
their
sinnes
.
In
the
former
respect
,
looke
how
many
euill
examples
are
before
our
eies
,
and
so
many
stumbling
blockes
are
laid
before
our
feete
,
to
hinder
vs
in
our
spirituall
race
,
and
to
stop
vs
in
our
way
,
as
we
are
trauelling
to
our
heauenly
countrie
;
and
such
is
the
corruption
of
our
nature
,
that
we
need
no
other
perswasions
to
draw
vs
vnto
sinne
,
for
euen
the
sight
thereof
is
a
baite
sufficient
to
allure
vs
to
imitation
.
And
hereof
it
is
,
that
euen
the
Heathen
man
reckoneth
this
as
Inter
Causas
malorum
nostrorum
est
quod
viuimus
ad
exempla
:
nec
ratione
componimur
,
sed
consuctudine
abducimur
,
&c.
Senec
.
Epist
.
123.
a
chiefe
cause
of
all
our
euils
,
because
we
liue
after
the
example
of
the
multitude
,
and
are
not
composed
and
ruled
by
reason
,
but
are
carried
away
with
custome
;
and
whereas
if
few
should
doe
it
,
we
would
not
imitate
them
,
when
as
many
begin
to
doe
it
,
we
follow
for
company
,
as
though
it
were
more
honest
,
because
it
is
more
common
;
and
so
error
,
when
as
it
is
made
publicke
and
customable
,
is
esteemed
of
vs
in
the
place
of
truth
.
Whereby
it
appeareth
,
that
seeing
examples
are
admitted
of
vs
in
place
of
rules
and
precepts
,
therefore
the
examples
of
wicked
worldlings
must
needs
be
very
powerfull
,
both
in
weaning
vs
from
that
which
is
good
,
and
in
alluring
vs
vnto
euill
.
In
the
former
respect
one
saith
,
that
men
oftentimes
desire
to
heare
Gods
Greg
.
Sup
.
Ezech
.
lib
.
Hom.
13.
word
,
but
whilest
they
behold
others
contemptuouslie
turning
away
their
eares
,
they
also
neglect
the
sauing
hearing
of
the
truth
.
And
many
also
desire
to
rest
contented
,
and
to
cease
turmoiling
in
worldly
businesse
,
and
resolue
not
to
subiect
themselues
to
earthly
desires
;
but
whilest
they
behold
others
by
vnquiet
labouring
to
come
forward
in
the
world
,
and
to
bee
aduanced
vnto
riches
and
honours
;
being
not
as
yet
firme
and
well
setled
in
the
way
of
truth
,
by
the
euill
example
of
others
,
they
slide
backe
into
the
way
of
wickednesse
.
And
as
they
eneruate
and
weaken
our
good
resolutions
,
so
also
they
corrupt
vs
with
sinne
;
in
regard
wherof
one
saith
,
that
the
tender
mind
which
is
vnsetled
in
that
Subducendus
populo
est
tener
animus
,
&
parum
tenax
recti
:
facile
transitur
ad
plures
,
&c.
Senec
.
epist
.
7.
which
is
right
,
is
to
be
withdrawne
from
beholding
the
multitude
;
because
we
are
proue
to
goe
with
companie
;
and
euen
Socrates
,
Cato
and
Laelius
,
might
change
their
mind
,
and
bee
brought
to
alter
their
good
resolution
by
the
dissenting
multitude
;
so
vnable
is
any
of
vs
,
when
as
our
disposition
is
best
composed
,
to
beare
the
assault
of
vices
,
when
as
they
come
against
vs
strengthened
with
so
great
a
troope
.
And
if
one
example
of
luxuriousnesse
or
couetousnesse
doth
much
hurt
;
if
one
delicate
,
nice
and
wanton
companion
doth
by
little
and
little
weaken
and
effeminate
vs
;
if
one
rich
neighbour
doth
kindle
our
concupiscence
;
and
if
a
malicious
companion
doth
rub
off
his
rust
,
euen
vpon
him
that
is
innocent
and
ingenuous
,
what
thinke
you
will
befall
them
,
against
whom
Dum
spectant
laesos
oculi
laeduntur
et
ipsi
.
Ouid
.
combined
wickednesse
doth
make
a
common
assault
?
As
therefore
those
who
haue
sound
eies
,
doe
carefully
refraine
looking
vpon
theirs
which
are
sore
and
bleared
,
because
euen
by
seeing
them
,
a
secret
poison
and
infection
is
transmitted
,
whereby
they
also
are
tainted
;
and
as
men
in
time
of
the
plague
,
do
carefully
make
choice
of
their
aire
and
company
,
and
auoid
them
who
are
infected
,
and
haue
running
sores
vpon
them
;
so
with
no
lesse
care
are
we
to
auoid
the
sight
of
wicked
examples
,
and
the
fellowship
of
such
as
are
infected
with
the
plague
of
wilfull
and
presumptuous
sinne
,
because
a
poison
and
infection
secretly
commeth
from
them
(
as
from
the
crampfish
to
the
hand
of
the
angler
)
by
the
contagion
whereof
we
also
are
tainted
and
infected
.
For
sinne
▪
like
the
plague
or
leprosie
,
is
of
a
spreading
nature
,
going
from
one
to
another
,
vntill
it
haue
infected
a
whole
countrie
;
and
as
a
stone
cast
into
a
great
water
,
troubleth
not
only
that
part
into
which
it
fell
,
but
stirreth
vp
certaine
circled
wrinckles
in
the
face
or
superficies
of
the
water
neere
about
it
,
and
these
being
moued
,
doe
also
after
the
same
manner
moue
those
parts
which
are
contiguous
the
one
to
the
other
,
till
it
extend
to
the
very
bankes
;
so
wicked
suggestions
being
cast
into
the
mindes
of
worldlings
,
are
thence
produced
into
act
,
and
so
being
made
examplarie
to
those
that
are
about
them
,
doe
not
rest
there
,
but
by
contagion
spread
themselues
ouer
all
the
countrie
.
To
which
purpose
one
saith
,
that
no
man
erreth
to
himselfe
alone
,
but
doth
disperse
and
communicate
Nemo
errat
vni
sibi
,
sed
dementiam
spargit
in
proximos
,
accipitque
inuicem
&c.
Senec
.
epist
.
94.
his
follie
to
his
neighbours
,
and
interchangeably
receiueth
the
like
from
them
.
And
therefore
the
vices
of
the
people
are
in
euery
particular
man
,
because
the
people
communicates
them
,
and
is
made
worse
it selfe
whilest
it
maketh
others
worse
.
It
learneth
ill
things
,
and
then
teacheth
them
,
and
so
wickednes
groweth
to
a
monstrous
greatnes
,
that
being
all
cast
into
one
heape
,
which
euery
one
knoweth
to
be
worst
.
Now
as
these
euill
examples
are
in
all
very
hurtfull
;
so
§.
Sect
.
3.
Euill
examples
of
superiors
are
most
pernicious
.
they
are
most
pernicious
when
they
are
obserued
in
superiours
:
for
seldome
doe
these
tall
cedars
fall
,
but
they
beate
downe
also
all
the
low
shrubs
that
stand
about
them
.
And
thus
doe
masters
by
their
euill
examples
corrupt
and
poyson
their
seruants
,
parents
children
,
Magistrates
the
people
,
Ministers
their
flocks
,
and
most
of
all
Princes
their
subiects
,
seeing
all
the
countrie
is
readie
,
either
for
feare
,
or
flatterie
,
Ea
conditio
est
principis
,
vt
quicquid
faciat
praecipere
videatur
.
Quint
.
to
conforme
it selfe
to
the
example
of
their
King
;
in
regard
whereof
(
one
saith
)
that
Princes
actions
stand
for
precepts
,
and
their
examples
haue
the
power
of
a
law
to
draw
their
subiects
to
imitation
.
But
as
these
euill
examples
are
very
hurtfull
,
as
they
corrupt
§.
Sect
.
4.
Euill
examples
nourish
pride
,
and
hinder
repentance
.
vs
with
sinne
,
so
also
in
nourishing
pride
and
securitie
,
and
in
hindring
of
repentance
;
whilest
comparing
our selues
with
others
,
which
haue
burst
out
into
greater
wickednes
,
wee
are
readie
through
selfeloue
to
conceit
our
owne
excellencies
;
and
so
whilest
we
are
wholly
taken
vp
in
thinking
how
farre
wee
exceed
them
in
vertue
and
goodnesse
,
we
neuer
thinke
how
farre
short
we
come
of
that
which
God
requireth
of
vs.
To
say
nothing
of
that
incouragement
which
men
take
vnto
themselues
,
of
committing
wickednes
,
when
they
see
others
doe
the
like
,
and
yet
scape
vnpunished
and
florish
in
the
world
.
For
as
the
Wise
man
saith
,
because
sentence
against
an
euill
worke
is
not
executed
speedily
,
therefore
Eccles
.
8.
11.
the
heart
of
the
children
of
men
is
fullie
set
in
them
to
doe
euill
.
And
therefore
seeing
wee
are
so
greatly
endangered
with
wicked
societie
,
by
beholding
their
euill
examples
,
let
vs
carefully
auoide
them
;
or
if
at
vnawares
wee
happen
to
come
into
such
companie
,
let
vs
(
as
one
exhorteth
)
be
very
Basil
.
Ascetica
.
watchfull
ouer
our selues
,
that
wee
doe
not
suck
in
these
inticing
baits
of
sinne
,
neither
by
our
eyes
,
nor
by
our
eares
,
lest
by
little
and
little
we
be
inured
to
it
,
and
lest
certaine
figures
and
characters
of
those
euils
,
which
wee
haue
seene
and
heard
,
doe
remaine
still
in
our
mindes
to
our
ruine
and
destruction
.
And
because
we
cannot
sufficiently
with
our
owne
watchfulnesse
,
preserue
our selues
from
being
ouertaken
with
this
deceitfulnes
of
sinne
,
let
vs
with
Dauid
(
hauing
set
a
watch
before
our
eyes
and
eares
)
desire
the
Lord
that
he
will
not
suffer
our
hearts
to
be
inclined
vnto
euill
,
that
wee
should
commit
wicked
workes
Psal
.
141.
3.
4.
with
the
men
that
worke
iniquitie
.
And
thus
it
appeareth
that
euill
examples
of
wicked
§.
Sect
.
5.
Euill
examples
of
the
wicked
vex
and
grieue
Gods
seruants
.
worldlings
are
very
hurtfull
and
pernicious
as
they
corrupt
and
infect
vs
with
sin
:
but
though
we
were
so
preserued
by
Gods
spirit
that
there
were
no
danger
of
taking
hurt
by
this
contagion
,
yet
many
other
euils
are
incident
vnto
vs
,
if
wee
be
daily
beholders
of
these
wicked
examples
.
For
being
the
children
of
God
it
must
needes
bee
grieuous
vnto
vs
to
see
our
heauenly
Father
thus
dishonoured
;
being
faithfull
seruants
of
the
great
King
of
heauen
and
earth
,
it
cannot
chuse
but
much
vex
and
trouble
vs
,
when
wee
see
the
glorie
of
our
Lord
and
master
impeached
by
wicked
miscreants
;
yea
and
seeing
we
are
of
the
same
flesh
and
blood
with
these
worldly
men
,
the
workmanship
of
the
same
Creator
,
yea
people
of
the
same
countrie
,
and
as
it
were
children
borne
by
the
same
mother
;
it
must
needs
afflict
our
soules
with
griefe
and
bitter
sorrow
,
when
wee
behold
them
daily
running
on
in
a
course
,
which
will
bring
them
to
eternall
destruction
,
both
in
their
soules
and
bodies
.
And
thus
was
righteous
Lots
soule
2.
Pet
.
2.
7.
8.
grieued
,
when
he
saw
the
filthie
conuersation
of
the
wicked
Sodomites
.
For
he
being
righteous
and
dwelling
among
them
,
in
seeing
and
in
hearing
,
vexed
his
righteous
soule
,
from
day
to
day
,
with
their
vnlawfull
deeds
.
And
holy
Dauid
professeth
that
his
eyes
Psal
.
119.
136.
139.
gushed
out
with
riuers
of
waters
,
and
that
his
zeale
euen
consumed
him
,
because
his
enemies
kept
not
Gods
law
,
but
forgot
his
words
.
Yea
thus
our
Sauiour
Christ
himselfe
being
conuersant
Mat
.
3.
5.
among
the
wicked
Iewes
,
mourned
when
he
saw
the
hardnes
of
their
hearts
.
Finally
,
by
being
with
wicked
men
,
and
not
doing
as
they
§.
Sect
.
6.
If
we
doe
not
follow
the
euill
examples
of
the
wicked
,
we
procure
their
hatred
.
doe
,
nor
following
their
examples
,
wee
doe
thereby
exceedingly
prouoke
their
malice
and
hatred
:
for
it
is
a
sufficient
quarrell
for
a
wicked
man
against
those
that
feare
God
,
if
they
be
innocent
,
and
seeme
to
make
conscience
of
those
sinnes
which
they
see
them
commit
,
because
their
abstinence
from
euill
seemeth
to
proclaime
their
wickednesse
who
do
commit
it
,
and
awakeneth
their
sleeping
consciences
when
as
they
are
galled
with
their
refusall
.
Whereby
oftentimes
it
commeth
to
passe
that
the
godly
being
spectators
of
these
euill
examples
,
and
denying
to
ioyne
with
them
in
their
enormities
,
doe
not
onely
thereby
endanger
their
names
to
be
branded
with
their
obloquies
reproches
,
and
disgraces
,
but
also
their
persons
to
their
violence
and
furie
;
as
we
may
see
in
the
example
of
Lot
,
who
though
he
did
in
most
louing
Gen.
19.
and
humble
manner
refuse
to
communicate
with
the
Sodomites
in
their
sinnes
,
yet
so
incensed
them
to
rage
hereby
,
that
they
would
haue
laid
violent
hands
vpon
him
,
had
not
God
miraculously
deliuered
him
from
their
furie
.
And
as
it
moneth
them
to
hate
vs
,
so
through
our
naturall
corruption
wee
are
readie
to
extend
our
hatred
beyond
it
due
limits
,
abhorring
not
only
their
sinne
,
but
their
persons
also
.
All
which
euils
as
they
ought
,
so
they
may
easily
be
auoyded
,
if
wee
will
shunne
the
societie
of
wicked
men
,
and
frequent
the
companie
of
the
vertuous
;
for
so
shall
we
neither
be
allured
nor
grieued
by
their
examples
,
nor
yet
nourish
this
open
hostilitie
betweene
vs
,
but
may
liue
like
strangers
one
to
another
,
seeing
we
cannot
liue
as
friends
.
To
this
purpose
Necesse
est
ant
imiteris
aut
oderis
:
vtrunque
autem
deuitandum
est
:
ne
vel
similis
malis
fiar
,
quia
multi
sunt
:
neue
inimicus
multis
,
quia
dissimiles
sunt
.
Senec
.
epist
.
7.
§.
Sect
.
7.
That
the
euill
speeches
of
wicked
men
doe
much
corrupt
vs.
one
saith
,
that
if
we
be
spectators
of
the
euill
conuersation
of
wicked
men
,
we
must
of
necessitie
,
either
imitate
or
hate
them
;
both
which
are
to
be
auoided
,
lest
thou
shouldest
either
be
like
to
wicked
men
,
because
they
are
many
,
or
an
enemie
to
many
,
because
they
are
vnlike
:
and
therefore
it
is
best
for
a
man
either
to
be
conuersant
with
himselfe
,
or
to
keepe
companie
with
those
who
may
better
him
,
or
that
he
may
better
.
And
thus
haue
I
shewed
the
manifold
euils
which
come
of
wicked
company
,
through
their
bad
examples
:
vnto
which
we
may
adde
the
hurt
which
we
are
apt
to
receiue
by
their
speeches
and
communication
.
In
which
respect
the
societie
of
wicked
worldlings
is
dangerous
and
hurtfull
:
first
,
in
regard
that
by
their
speeches
they
corrupt
vs
;
for
being
either
worldly
or
prophane
,
and
spent
either
about
earthly
things
,
as
profits
and
preferments
,
or
in
vaine
mirth
,
ribauldry
,
filthines
,
foolish
iesting
,
and
such
like
wicked
discourses
,
it
commeth
to
passe
that
by
frequenting
their
company
we
become
as
worldly
as
they
,
hauing
not
only
our
hearts
fast
nailed
to
the
earth
,
but
our
tongues
tuned
to
the
same
key
,
vttering
nothing
but
that
which
sauoureth
of
the
world
and
worldly
vanities
;
or
which
is
worse
,
being
corrupted
with
their
filthie
communication
,
we
in
the
end
grow
,
if
not
to
imitate
,
yet
at
least
to
like
,
or
not
so
much
to
dislike
them
as
we
ought
:
for
there
is
a
secret
poison
in
worldly
and
wicked
speeches
,
which
when
they
are
admitted
into
our
eares
,
infuseth
it selfe
into
our
minds
,
whereby
they
being
corrupted
,
do
taint
also
all
our
speeches
and
actions
;
of
which
the
Apostle
Paul
warneth
vsto
take
heed
,
Be
not
(
saith
he
)
deceiued
,
1
Cor
15.
33.
euill
words
corrupt
good
manners
:
or
if
they
doe
not
thus
corrupt
vs
,
then
of
necessitie
they
do
much
vex
and
grieue
vs
,
when
as
we
heare
our
heauenly
Father
thus
dishonored
,
and
see
those
,
whose
company
we
frequent
,
running
swiftly
the
§.
Sect
.
8.
That
wicked
men
with
their
allurements
and
persuasions
withdraw
our
hearts
from
God
.
way
to
destruction
and
condemnation
.
Secondly
,
the
speeches
and
familiar
communication
of
wicked
worldlings
,
are
hurtfull
and
pernicious
;
as
they
are
the
diuels
spokesmen
to
wooe
our
hearts
from
God
,
perswading
,
alluring
and
inticing
vs
to
withdraw
from
him
all
true
obedience
,
by
neglecting
the
duties
which
he
requireth
,
or
committing
the
vices
which
he
hath
forbidden
:
for
we
are
to
know
that
in
this
regard
worldly
men
are
very
impudent
,
not
sticking
in
plaine
tearmes
to
blow
the
trumpet
of
rebellion
against
God
;
and
when
they
cannot
catch
vs
with
their
wicked
company
,
nor
allure
vs
by
their
euill
examples
,
they
stay
not
heere
,
but
in
direct
speeches
solicite
the
diuels
suite
,
either
discouraging
vs
from
vertuous
actions
,
by
telling
vs
that
they
are
needlesse
,
or
too
troublesome
,
either
that
they
will
not
stand
with
our
credit
,
but
traduce
our
names
,
and
impeach
our
reputations
,
or
that
they
are
against
our
profit
and
preferment
in
the
world
,
or
else
prouoking
and
perswading
,
yea
alluring
and
incouraging
vs
to
commit
with
them
sin
and
wickednesse
by
all
manner
of
perswasions
,
inticing
speeches
,
faire
promises
and
kind
vsage
:
by
which
baits
they
labour
to
draw
all
who
frequent
their
company
into
the
snares
of
destruction
and
perdition
.
An
example
whereof
we
haue
in
Putiphars
wife
,
who
laying
aside
all
modestie
,
inticed
Gen.
39.
12.
Ioseph
vnto
sinne
;
in
the
harlot
alluring
the
yong
man
to
folly
;
and
in
wicked
Ahab
,
who
gaue
vnto
Iehosaphat
and
Pro
.
7.
13.
his
followers
bountifull
entertainment
,
that
he
might
hereby
intice
him
to
goe
vp
against
Ramoth
Gilead
.
Against
2.
Chron
.
18.
2.
which
perswasions
and
inueigling
baites
,
the
Wise
man
armeth
vs
,
saying
,
My
sonne
,
if
sinners
doe
intice
thee
,
consent
thou
not
:
If
they
say
,
come
with
vs
,
we
will
lay
wait
for
blood
,
and
Pro
.
1.
10.
11.
13.
14.
lie
priuily
for
the
innocent
without
a
cause
,
&c.
Wee
will
find
all
precious
riches
,
and
fill
our
houses
with
spoile
.
Cast
in
thy
lot
among
vs
,
we
will
haue
one
purse
:
my
sonne
walke
not
thou
in
the
way
with
them
,
refraine
thy
foot
from
their
path
,
&c.
The
which
counsell
that
we
may
follow
with
the
greater
§.
Sect
.
9.
That
these
wicked
allurements
are
very
dangerous
.
care
,
let
vs
consider
that
these
tentations
are
exceeding
dangerous
;
being
vrged
by
men
in
our
owne
likenesse
vnder
colour
of
loue
,
with
pretence
of
our
owne
profit
and
aduantage
;
seeing
the
Orator
which
perswadeth
,
and
the
theame
whereon
he
discourseth
,
are
so
pleasing
and
well
accepted
of
our
corrupt
nature
.
But
that
we
may
resist
such
wicked
allurements
,
let
vs
know
that
they
are
but
Syrens
songs
which
intice
to
leape
into
the
sea
of
destruction
,
and
but
the
worlds
inchantments
,
whereby
conspiring
with
Satan
,
it
laboureth
to
carry
vs
swiftly
vnto
hell
;
like
vnto
that
pleasing
discourse
vsed
by
the
old
serpent
to
our
first
parents
,
which
promised
to
equall
their
estate
with
Gods
,
but
in
truth
made
them
in
as
bad
case
as
the
diuell
,
had
not
the
Lord
in
mercie
deliuered
and
restored
them
.
And
therefore
let
vs
stop
our
cares
against
these
worldly
allurements
,
whereby
wicked
men
intice
vs
vnto
sinne
,
and
like
the
diuels
aduocats
perswade
vs
to
by
the
hazarding
of
our
soules
,
to
obtaine
worldly
vanities
;
or
rather
let
vs
,
because
we
wil
not
heare
their
bewitching
tunes
,
abandon
their
company
:
for
as
one
saith
,
We
are
in
good
forwardnesse
Magna
pars
sanitatis
est
,
bortatores
insaniae
resiquisse
,
&c.
Senec
.
Epist
.
94.
towards
the
obtaining
of
our
soules
welfare
,
when
as
we
leaue
the
companie
of
those
who
perswade
vnto
wickednesse
,
and
go
farre
off
out
of
this
hurtfull
societie
.
And
though
they
would
still
tie
vs
vnto
them
in
the
bonds
of
loue
;
yet
let
vs
abhorre
their
company
and
breake
off
from
them
,
esteeming
them
of
all
others
our
most
dangerous
enemies
;
seeing
vnder
colour
of
good
will
,
they
expose
our
soules
to
vtter
destruction
;
and
our
most
pernicious
persecutors
,
who
by
inticing
vs
vnto
euill
,
Greg
.
Moral
.
lib
.
3.
cap
.
11.
do
not
kill
the
bodie
alone
,
but
plunge
both
bodie
and
sould
into
euerlasting
death
.
CHAP.
XIX
.
That
the
friendship
of
wicked
worldlings
is
to
be
contemned
,
and
carefully
auoided
.
ANd
thus
haue
I
shewed
the
dangerousnesse
of
§.
Sect
.
1.
That
true
friendship
is
much
to
be
esteemed
.
the
worlds
temptations
,
which
haue
their
strength
from
wicked
companie
.
In
the
next
place
we
are
to
speake
of
those
which
are
grounded
on
worldly
friendship
,
and
to
propound
some
reasons
which
may
moue
vs
to
contemne
and
auoid
it
.
Where
first
we
are
to
know
that
the
following
discourse
tendeth
not
to
the
disgrace
of
true
friendship
,
or
to
take
way
this
neere
loue
and
kindnesse
betweene
man
and
man
;
for
this
is
not
only
one
of
the
chiefe
comforts
which
sweetens
worldly
miseries
,
but
a
notable
helpe
and
furtherance
in
the
course
of
godlinesse
.
And
as
the
Sonne
of
Syrach
saith
,
A
faithfull
friend
is
a
strong
defence
,
and
he
that
Eccl.
6.
14.
15.
&c.
findeth
such
an
one
findeth
a
treasure
.
A
faithfull
friend
ought
not
to
be
changed
for
any
thing
,
and
the
waight
of
gold
and
siluer
Solem
è
mundo
tollunt
,
qui
tollunt
amicitiam
.
Ambros
.
de
amicit
.
cap
.
7.
Sine
amici●
omnis
cogilatio
esset
taedium
,
omnis
operatio
labor
,
omnis
terra
peregrinatio
.
&c.
Cas
.
sian
.
in
epist
.
is
not
to
be
compared
to
the
goodnes
of
his
faith
.
A
faithful
friend
is
the
medicine
of
life
and
immortalitie
,
and
they
that
feare
the
Lord
shal
find
him
:
who
so
feareth
the
Lord
shal
direct
his
friendship
aright
&
as
his
owne
selfe
,
so
shall
his
friend
be
.
Which
who
so
take
away
from
amongst
men
,
they
take
away
(
as
it
were
)
the
Sun
out
of
the
firmament
,
and
spoile
them
of
their
chiefe
comfort
:
for
as
one
saith
,
without
friends
all
our
cogitations
are
tedious
,
our
workes
toylesome
,
euery
countrie
is
an
exile
or
pilgrimage
,
all
life
a
torment
,
and
without
their
solace
life
were
no
better
then
death
.
Of
this
true
friendship
which
is
only
among
those
that
are
§.
Sect
.
2.
In
what
respects
friendship
with
the
wicked
is
to
be
auoided
.
Amicus
verus
diu
quae●itur
,
vix
inuenitur
,
difficile
seruatur
.
Hieron
.
epist
.
ad
Ruff
.
tom
.
1.
good
,
in
good
,
&
to
good
ends
and
purposes
we
do
not
here
speake
;
yea
rather
we
ought
earnestly
to
wish
,
that
this
vertue
no
lesse
excellent
then
rare
and
hard
to
be
found
,
might
againe
returne
to
the
sons
of
men
from
heauen
,
vnto
which
it
seemeth
fled
,
that
their
comfort
in
this
sweet
fruition
of
their
mutuall
good
might
be
inlarged
and
increased
.
But
the
following
discourse
tendeth
to
the
contempt
of
that
worldly
,
wicked
,
false
and
counterfeit
friendship
intertained
among
men
,
which
is
betweene
the
euill
alone
,
or
the
good
and
bad
together
in
euill
things
,
and
for
the
accomplishment
of
euill
ends
:
in
which
respects
when
this
friendship
is
admitted
,
it
quite
excludeth
the
true
loue
of
God
.
Neither
would
I
haue
Gods
seruants
to
withdraw
themselues
from
worldlings
in
respect
of
ciuill
kindnesse
,
and
to
professe
open
emnity
against
their
persons
,
but
only
from
hauing
neere
friendship
and
familiaritie
with
them
,
or
any
communion
and
fellowship
in
that
which
is
euill
.
For
howsoeuer
we
are
to
hate
their
sins
,
yet
wee
must
loue
their
persons
,
and
though
wee
may
not
in
respect
of
the
former
euils
intertaine
them
as
friends
,
yet
if
it
be
possible
,
and
as
much
as
●n
vs
lieth
,
we
are
to
Rom
.
12.
18.
haue
peace
with
all
men
:
and
to
further
with
our
best
indeuours
their
conuersion
vnto
God
,
that
so
being
of
one
familie
,
we
may
loue
them
as
our
brethren
and
fellow
seruants
:
and
for
the
present
seeing
we
cannot
haue
them
our
friends
,
Paucis
sis
charu●
,
multis
ignetus
,
nemini
otiosus
,
&c.
Hos
omnes
amicos
habere
operosum
est
:
satis
est
inimicos
non
habere
.
Senec
.
epist
.
14.
§.
Sect
.
3.
That
we
cannot
hold
friendship
with
worldlings
,
and
peace
with
God
.
let
vs
not
willingly
haue
them
(
if
we
can
by
lawfull
meanes
auoid
it
)
our
foes
and
enemies
.
But
to
come
to
our
purpose
:
wee
are
carefully
to
take
heed
of
worldly
friendship
,
when
it
is
an
occasion
to
breake
off
our
friendship
with
God
(
as
it
is
,
when
as
it
prouoketh
or
allureth
vs
to
the
committing
of
sinne
,
or
to
the
neglect
of
any
good
duety
)
and
labour
to
please
God
rather
then
men
,
when
wee
cannot
please
both
together
:
esteeming
such
kind
of
friendship
the
most
hatefull
emnitie
,
and
such
carnall
friends
,
to
bee
no
better
then
trecherous
enemies
,
who
doe
vs
much
more
mischiefe
then
those
who
openly
discouer
their
malice
,
and
shew
their
hatred
by
offering
all
outward
violence
.
Whereof
it
is
that
one
thus
exclaimeth
against
this
wicked
friendship
:
O
friendship
(
saith
hee
)
too
much
our
enemie
,
as
being
a
seducer
not
easilie
to
bee
discerned
;
from
which
proceedeth
an
appetite
and
greedie
desire
of
doing
hurt
,
and
endamaging
others
,
as
it
were
by
way
of
sport
and
play
,
without
any
desire
of
gaine
or
reuenge
;
but
whilest
companions
Aug.
Confes
.
lib
.
2.
cap
.
9.
say
,
let
vs
goe
together
,
let
vs
doe
it
,
and
they
are
ashamed
not
to
be
as
impudent
as
their
setters
on
.
With
which
wicked
friendship
that
we
may
not
be
abused
and
inueagled
,
let
vs
consider
,
first
,
that
wee
cannot
hold
this
friendship
with
worldlings
,
but
wee
must
breake
our
league
and
couenant
with
God
,
and
as
it
were
proclaime
warres
against
him
;
for
as
the
Apostle
Iohn
telleth
vs
,
he
that
loueth
the
world
,
the
loue
1.
Ioh
.
2.
●5
.
of
the
father
cannot
abide
in
him
:
and
Iames
plainely
affirmeth
,
that
the
amitie
of
the
world
is
emnitie
with
God
;
and
therefore
whosoeuer
will
bee
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
:
into
which
sinne
when
Iehoshaphat
fell
,
hee
is
Iam
.
4.
4.
sharpely
reproued
by
the
Prophet
,
Wouldest
thou
(
saith
he
)
helpe
the
wicked
,
and
loue
them
that
hate
the
Lord
?
therefore
for
this
thing
the
wrath
of
the
Lord
is
vpon
thee
.
Secondly
,
let
vs
consider
that
this
friendship
with
wicked
§.
Sect
.
4.
That
friendship
with
worldlings
is
false
and
counterfeit
.
worldlings
is
not
true
,
but
false
and
counterfeite
.
For
there
is
no
true
friendship
,
but
that
which
is
betweene
the
vertuous
and
faithfull
,
and
grounded
vpon
the
true
loue
and
feare
of
God
;
for
whose
sake
they
also
loue
their
brethren
,
whereby
they
helpe
one
another
forward
in
vertuous
actions
,
Vera
amicitia
tantum
inter
bonos
oritur
,
inter
bonos
proficit
,
inter
optimos
consummatur
.
Cassian
.
super
.
Psal
.
Aug.
epist
.
ad
Macedon
.
52.
tom
.
2.
and
further
their
good
ends
and
indeauors
.
To
which
purpose
one
saith
;
that
all
true
friendship
ariseth
and
beginneth
betweene
those
that
are
good
,
encreaseth
among
the
good
,
and
is
most
perfect
among
those
who
are
best
and
most
vertuous
;
and
another
affirmeth
,
that
we
cannot
be
true
friends
vnto
men
vnles
we
be
first
friends
vnto
the
truth
.
With
whom
also
a
third
agreeth
,
saying
,
that
all
loue
of
the
flesh
is
corrupt
,
and
that
all
worldly
friendship
is
false
and
counterfaite
,
which
is
not
knit
together
with
the
bond
of
Gods
feare
;
there
being
no
true
fidelitie
in
Chrysost
.
in
Mat
.
10.
Homil
.
24.
tom
.
2.
cap
.
908.
the
seruants
of
the
diuell
.
Neither
is
it
the
fruit
of
true
friendship
,
that
our
faith
towards
God
should
through
it
bee
violated
;
for
he
cannot
bee
a
true
friend
vnto
man
,
who
hath
shewed
himselfe
vnfaithfull
vnto
God
:
nor
yet
can
it
bee
in
Pietatis
custos
amicitia
est
.
Basil
.
Homil
.
9.
de
ira
.
euill
,
seeing
(
as
one
saith
)
friendship
is
the
keeper
and
preseruer
of
pietie
;
and
therefore
that
friendship
which
is
with
wicked
worldlings
,
is
to
be
contemned
and
abhorred
,
as
being
false
Amicitia
in
malo
esse
non
potest
.
Aug.
ad
Consent
..
and
counterfeite
,
seeing
it
is
with
the
euill
,
in
euill
,
and
for
euill
ends
,
and
not
grounded
vpon
the
loue
of
God
,
but
vpon
worldly
respects
to
serue
their
owne
turnes
;
and
vpon
selfe
loue
that
they
may
haue
profit
or
pleasure
by
them
;
in
eating
,
drinking
,
discoursing
,
gaming
,
sporting
,
and
such
other
carnall
delights
.
Whereupon
it
followeth
that
it
is
deceitfull
and
inconstant
:
for
whereas
true
friendship
is
immutable
and
perpetuall
,
because
it
is
grounded
on
vertue
,
and
on
the
loue
of
God
,
which
is
vnchangeable
;
this
worldly
friendship
is
flickering
and
vnconstant
,
lasting
no
longer
then
these
worldly
respects
and
ends
of
pleasure
and
profit
last
,
whereupon
it
wholly
resteth
and
relieth
.
And
therefore
(
as
one
saith
)
hee
foully
erreth
,
who
seeketh
for
a
Errat
antem
qui
amicum
in
atrio
quaerit
,
in
conuiuio
probat
,
&c.
Senec
.
epist
.
19.
friend
in
the
court
,
and
trieth
him
at
a
banquet
;
neither
can
a
worse
thing
befall
a
man
much
imployed
in
the
world
,
and
flourishing
in
prosperitie
,
then
that
he
imagineth
them
to
be
friends
vnto
him
,
vnto
whom
he
is
not
;
thinking
that
his
benefits
are
powerfull
enough
to
procure
friends
:
whereas
some
men
the
more
they
are
obliged
,
the
more
they
maligne
their
benefactors
:
for
small
moneyes
lent
make
debters
;
but
great
summes
,
enemies
;
because
all
hope
is
taken
away
of
requitall
,
and
pride
maketh
them
to
hate
those
,
vnto
whom
their
necessitie
enforceth
them
whether
they
will
or
no
,
to
stand
indebted
and
beholding
.
Such
friends
therefore
as
are
tied
vnto
vs
in
these
worldly
§.
Sect
.
5.
These
worldly
friends
forsake
vs
in
time
of
triall
;
when
we
most
need
their
helpe
.
bonds
,
are
not
to
be
esteemed
,
for
when
the
bonds
are
broken
the
friends
are
scattered
;
like
chaffe
or
some
such
light
matter
,
which
lieth
with
the
good
wheate
in
the
sunshine
and
calme
,
but
separateth
it selfe
and
fleeth
away
when
the
least
blast
of
wind
bloweth
:
or
like
vnto
the
reed
which
standeth
vpright
,
and
seemeth
stiffe
and
strong
in
faire
weather
,
but
boweth
and
bendeth
any
way
when
the
storme
commeth
:
so
these
worldly
friends
whilest
the
sun
of
prosperitie
shineth
,
do
adhere
vnto
vs
and
seeme
firme
and
constant
,
as
though
they
would
neuer
leaue
vs
;
but
when
the
least
tempest
of
trouble
commeth
,
and
when
the
world
seemeth
to
frowne
,
they
either
hang
downe
the
head
and
will
not
see
vs
,
or
frame
idle
excuses
why
they
cannot
helpe
vs
;
or
like
Iobs
miserable
comforters
they
make
pouerty
a
crime
,
and
argue
and
inferre
our
guiltinesse
and
faultines
,
because
we
are
fallen
into
this
miserie
and
affliction
.
And
therefore
let
vs
not
make
choice
of
such
friends
if
wee
haue
them
not
,
nor
trust
vnto
them
if
wee
haue
them
;
for
like
the
reed
they
will
bow
and
flee
from
vs
,
when
being
almost
drowned
in
miserie
,
we
labour
to
catch
hold
of
them
,
or
else
breaking
in
our
hands
will
wound
vs
,
when
as
wee
rest
and
relie
vpon
them
:
or
finally
like
the
brier
they
will
fleece
vs
of
our
wool
when
we
flee
vnto
them
for
succour
:
or
like
an
old
ruinous
house
,
when
we
come
vnto
them
for
shelter
and
protection
against
the
storme
,
they
will
fall
vpon
vs
and
beate
vs
to
the
ground
with
their
oppressions
.
Let
vs
therefore
follow
the
aduice
of
the
sonne
of
Syrach
:
If
(
saith
hee
)
thou
gettest
a
Eccles
.
6.
7.
8.
9.
&c.
friend
,
proue
him
first
,
and
be
not
hastie
to
credit
him
:
For
some
man
is
a
friend
for
his
owne
occasion
,
and
will
not
abide
in
the
day
of
thy
trouble
,
&c.
Againe
,
some
friend
is
but
a
companion
at
thy
table
,
and
in
the
day
of
thine
affliction
hee
continueth
not
,
but
in
thy
prosperity
he
wil
be
as
thou
thy selfe
,
&
will
vse
liberty
ouer
thy
seruants
;
if
thou
be
brought
low
he
will
be
against
theè
,
and
will
hide
himselfe
from
thy
face
.
Depart
from
thine
enemies
,
and
beware
of
thy
friends
.
Yea
,
these
worldly
friends
do
not
only
become
in
time
of
§.
Sect
.
6.
Worldly
friends
in
time
of
aduersitie
oftentimes
become
enemies
.
Eccles
.
6.
9.
aduersitie
,
as
vnprofitable
as
strangers
,
but
also
as
hurtfull
as
enemies
,
their
kindnesse
and
loue
degenerating
into
malice
and
hatred
:
and
this
the
former
author
also
obserued
.
There
is
some
friend
,
saith
he
,
that
turneth
to
emnitie
,
and
taketh
part
against
thee
,
and
in
contention
he
will
declare
thy
shame
.
And
in
another
place
:
There
is
some
companion
,
which
in
prosperitie
reioyceth
with
his
friend
,
but
in
the
time
of
trouble
he
is
against
Cap.
37.
4.
him
.
Of
which
the
Prophet
Dauid
hauing
experience
,
complaineth
,
My
familiar
friend
(
saith
he
)
whom
I
trusted
,
which
did
eate
of
my
bread
,
hath
lift
vp
his
heele
against
me
.
So
that
in
Psal
.
41.
9.
this
worldly
friendship
the
prouerb
truelie
taketh
place
;
Too
much
friendship
maketh
way
for
hatred
;
yea
,
in
truth
there
is
no
emnity
so
dangerous
,
as
that
which
hath
it
foundation
Amicitia
nimia
facit
odij
locum
.
vpon
the
ruines
of
loue
;
and
as
in
nature
,
the
purest
substance
is
turned
into
the
most
loathsome
corruption
;
so
the
hottest
loue
,
which
hath
no
other
ground
but
carnall
respects
,
degenerates
oftentimes
into
the
most
deadly
hatred
,
and
hurtfull
emnitie
.
For
being
priuie
to
all
their
friends
secrets
and
counsels
,
and
well
acquainted
with
their
state
and
condition
,
they
are
the
more
enabled
thereby
to
doe
them
the
greater
mischiefe
when
their
loue
is
turned
to
spite
and
malice
.
Euen
as
a
traitor
is
much
more
dangerous
then
a
professed
enemie
,
and
a
fugitiue
souldier
more
pernicious
in
time
of
warre
,
then
he
that
assaulteth
with
open
violence
.
To
Inimicus
vitari
potest
,
amicus
non
potest
si
insidiare
velit
,
&c.
Amb.
offic
.
lib
.
3.
cap
.
13.
which
purpose
one
saith
:
that
an
enemy
may
be
shunned
,
but
a
friend
cannot
,
if
he
meaneth
to
be
treacherous
;
and
we
may
easilie
take
heed
of
him
,
vnto
whom
wee
haue
not
committed
our
counsels
,
but
it
is
scarce
possible
to
preuent
his
mischiefes
,
to
whom
we
haue
entrusted
them
.
But
as
this
worldly
friendship
is
very
dangerous
and
hurtfull
§.
Sect
.
7.
Worldly
friendship
pernicious
to
our
soules
.
to
our
outward
estate
when
it
breaketh
off
;
so
it
is
much
more
pernicious
to
our
soules
,
and
spirituall
estate
whilest
it
lasteth
and
continueth
;
as
being
one
of
the
most
forcible
meanes
,
which
either
Satan
or
the
world
hath
to
poison
and
corrupt
vs
with
sinne
;
and
one
of
the
most
pearcing
arrowes
in
al
their
quiuer
of
tentations
,
wherewith
they
inflict
deepe
and
incurable
wounds
into
our
consciences
:
whilest
on
the
one
side
we
frequent
their
company
,
see
their
euill
examples
,
heare
their
wicked
speeches
and
discourses
,
and
giue
them
audience
,
when
as
they
allure
and
intice
vs
vnto
sinne
;
and
on
the
other
side
are
readie
to
yeeld
vnto
them
in
all
their
desires
,
for
feare
of
displeasing
them
;
and
to
like
of
all
they
doe
,
because
wee
affect
their
persons
.
In
regard
whereof
one
saith
,
that
that
friendship
is
very
harmefull
,
which
Noxiae
sunt
amicitiae
quae
cum
malitia
contrahuntur
,
&c.
Basil
.
Hom.
9.
de
ira
.
is
contracted
with
maliciousnesse
.
For
it
is
the
law
and
condition
of
this
friendship
,
by
a
similitude
and
likenesse
of
nature
to
infuse
wickednesse
into
those
who
are
in
amitie
with
them
.
For
as
in
pestilent
places
,
the
aire
stealingly
and
by
little
and
little
attracted
,
doth
infect
the
bodie
with
an
hidden
disease
;
so
through
wicked
acquaintance
,
we
sucke
in
manifold
euils
,
although
wee
doe
not
presently
perceiue
the
discommoditie
of
it
.
In
which
respect
wee
are
to
contemne
,
yea
,
to
hate
this
friendship
of
wicked
worldlings
,
as
being
but
like
sugar
,
which
inticeth
vs
to
drinke
the
poison
of
sinne
;
and
the
diuels
most
preuailing
orator
,
in
perswading
vs
to
neglect
all
dutie
,
and
to
set
our
hearts
open
for
the
entertaining
of
sinne
.
And
thus
haue
I
shewed
the
manifold
euils
which
come
§.
Sect
.
8.
Their
obiection
answered
,
who
say
they
haue
had
no
hurt
by
the
friendship
of
the
wicked
.
vnto
vs
,
through
the
familiar
society
&
friendship
of
wicked
worldlings
.
Against
which
,
if
any
shal
obiect
their
owne
experience
,
namely
,
that
they
haue
frequented
such
company
,
and
intertained
such
loue
and
amitie
,
and
yet
feele
themselues
neuer
the
worse
:
to
such
I
answere
,
that
either
they
are
so
bad
alreadie
,
that
they
cannot
be
made
much
worse
;
or
haue
but
a
while
bin
lincked
in
this
fellowship
,
and
so
the
poison
hath
not
as
yet
his
operation
;
or
if
longer
time
they
haue
consorted
with
them
,
and
yet
feele
no
ill
,
it
is
because
wickednesse
hath
growne
on
them
by
degrees
,
and
hath
therefore
through
their
negligence
bin
insensible
,
they
hauing
Sanè
nemo
repente
fit
turpissimus
,
et
vix
aliquis
in
hunc
affectum
nequitiae
nisi
praua
consuetudine
pertransiuit
.
Bernard
.
declamat
.
in
Mat
.
19.
rather
declined
by
little
and
little
,
then
suddenly
fallen
into
these
mischiefes
.
But
let
not
this
incourage
them
in
their
course
,
their
case
herein
being
common
with
those
who
are
deepely
plunged
into
sinne
;
For
there
is
not
any
man
that
is
suddenly
outragiouslie
wicked
,
but
commeth
to
the
height
of
this
diuellish
habit
,
by
degrees
,
and
through
a
continuall
euill
custome
.
Great
floods
doe
not
suddenly
rise
,
but
after
much
dropping
;
mettals
are
not
presently
melted
,
as
soone
as
they
are
put
into
the
furnace
;
greene
wood
doth
not
forthwith
flame
out
,
as
soone
as
it
is
laid
on
the
fire
:
but
yet
within
a
while
with
much
and
often
raining
the
waters
arise
,
with
great
and
continuall
heate
the
mettals
melt
,
and
the
greene
wood
after
some
weake
resistance
is
burned
and
consumed
.
And
so
although
the
fire
of
Gods
grace
burning
in
vs
is
not
quenched
at
first
(
as
it
were
)
with
this
water
of
worldly
wickednesse
;
yea
rather
perhaps
it
may
through
opposition
,
make
it
to
gather
his
strength
,
and
burne
more
hotly
;
but
yet
if
it
be
much
and
often
cast
vpon
it
,
it
will
in
the
end
put
it
cleane
out
.
Although
(
saith
one
)
thou
were
made
of
iron
,
Isidor
.
lib
.
2.
soliloqu
.
yet
standing
continually
before
a
great
fire
,
thou
wouldest
at
last
be
dissolued
and
softned
;
and
he
that
still
dwelleth
at
the
next
dore
to
danger
,
cannot
long
be
safe
.
By
assiduitie
a
man
is
often
deliuered
ouer
as
captiue
to
sin
,
and
oftentimes
familiaritie
hath
intangled
men
,
and
ministred
vnto
them
occasion
of
sinning
;
and
what
the
euill
at
the
first
could
not
,
that
lingring
assi●uitie
and
custome
hath
atchieued
.
At
the
first
,
it
may
be
a
Christian
mans
heart
riseth
,
and
his
soule
abhorreth
the
wickednesse
which
he
seeth
committed
euen
by
his
dearest
friends
,
but
at
the
second
time
he
is
not
so
much
mooued
,
and
when
he
is
a
little
inured
thereunto
,
the
loue
of
his
friend
weakening
the
hatred
which
he
beareth
the
sinne
,
he
is
content
to
winke
at
it
,
and
then
to
tolerate
it
,
and
after
to
like
it
,
and
by
and
by
to
imitate
it
,
and
within
a
while
after
to
approoue
,
defend
,
and
boast
of
it
.
At
the
first
hearing
of
blasphemie
,
ribauldrie
and
corrupt
communication
,
it
may
bee
for
the
present
wee
feele
not
our
soules
hurt
and
infected
,
but
yet
(
as
one
saith
)
it
leaueth
seeds
in
the
mind
,
and
euen
after
we
are
departed
from
Senec
.
epist
.
123.
them
,
euill
sprouteth
vp
.
And
as
those
who
heare
pleasing
musick
,
haue
,
when
the
melodie
is
ceased
,
the
tunes
still
sounding
in
their
eares
;
so
the
talke
of
wicked
men
doth
longer
continue
with
vs
,
then
it
is
in
hearing
:
and
it
is
not
easie
to
forget
a
sound
which
is
so
sweet
to
our
corrupt
flesh
.
Neither
doth
the
lingring
growth
of
our
corruptions
,
which
by
degrees
creep
vpon
vs
lessen
our
hurt
and
danger
,
but
rather
much
increaseth
them
,
seeing
it
ouercommeth
vs
,
before
wee
feele
our
selues
incountred
,
and
inthralleth
vs
in
the
deepe
dungeon
of
sinne
,
before
we
perceiue
our selues
taken
prisoners
.
As
therefore
those
diseases
which
grow
vpon
vs
by
degrees
vpon
small
and
not
apparant
causes
,
are
of
all
others
most
dangerous
and
incurable
:
so
these
spiritual
diseases
of
the
soule
,
which
steale
vpon
vs
by
little
and
little
,
are
not
easily
cured
,
and
most
endanger
vs
,
because
they
are
not
discerned
,
vntill
custome
hath
giuen
them
full
possession
,
and
as
it
were
,
turned
them
into
nature
.
And
as
men
are
no
lesse
fearefull
of
a
lingring
consumption
,
then
of
a
hot
burning
ague
,
because
it
doth
more
certainly
destroy
vs
,
though
it
doth
not
assault
vs
with
like
violence
;
so
that
corruption
,
which
stealingly
infecteth
vs
through
the
familiaritie
and
neere
friendship
which
we
haue
with
a
ciuil
worldling
,
doth
oftentimes
more
endanger
vs
,
then
all
the
violent
prouocations
of
men
notoriously
wicked
,
whereby
they
labour
suddenly
,
and
all
at
once
to
plunge
vs
headlong
into
wickednes
.
The
end
of
the
first
Booke
.
THE
SECOND
BOOKE
:
WHEREIN
THE
CHRISTIAN
IS
armed
against
those
tentations
of
the
world
,
which
are
grounded
,
on
the
alluring
baits
,
of
Honors
,
Riches
,
and
Pleasures
.
CHAP.
I.
Of
those
tentations
generally
which
are
grounded
vpon
worldly
things
.
ANd
thus
much
concerning
those
worldlie
§.
Sect
.
1.
That
these
worldly
things
are
Satans
chiefe
baits
to
draw
our
harts
from
God
.
tentations
,
which
arise
from
the
persons
of
wicked
worldlings
,
both
in
regard
of
their
societie
and
friendship
.
Now
wee
are
to
proceede
vnto
those
which
are
grounded
vpon
worldly
things
;
al
which
by
the
Apostle
Iohn
are
referred
to
three
heads
,
to
wit
,
voluptuousnes
,
whose
obiect
are
vnlawfull
and
immoderate
pleasures
;
couetousnes
,
whose
obiect
are
riches
;
and
ambition
,
whose
obiect
are
honours
and
preferments
.
All
(
saith
he
)
that
is
in
the
world
,
as
the
lust
of
the
flesh
(
that
is
,
voluptuousnes
)
the
lust
of
the
eyes
(
that
is
,
couetousnes
)
and
the
pride
of
life
,
(
that
is
,
ambition
)
is
not
of
the
Father
,
but
is
of
the
world
.
And
these
are
the
chiefe
things
which
Satan
,
and
the
world
vse
,
as
their
alluring
baites
and
inueigling
snares
,
wherewith
they
allure
vs
vnto
sinne
,
and
withdraw
our
hearts
from
God
,
and
the
loue
of
spirituall
things
:
these
are
those
bands
wherewith
they
tie
our
hearts
fast
vnto
the
earth
;
these
are
the
Idols
which
they
set
vp
in
our
harts
with
which
worldlings
(
forsaking
the
true
God
)
commit
grosse
idolatrie
,
by
louing
and
trusting
in
them
more
then
vpon
Gods
power
and
promises
.
Finally
,
these
are
the
rewards
&
wages
,
wherwith
Satan
and
the
world
hire
men
to
doe
them
seruice
,
and
to
tire
themselues
,
spend
their
strength
,
and
consume
their
life
,
in
the
works
of
darknesse
.
Against
which
tentations
it
behoues
vs
to
bend
all
our
§.
Sect
.
2.
That
these
worldly
things
honours
,
riches
,
and
pleasures
are
in
their
owne
nature
good
,
and
the
gifts
of
God
.
strength
,
if
we
would
not
be
ouercome
;
and
to
put
on
all
the
spirituall
armour
prescribed
in
Gods
word
,
wherby
we
may
be
inabled
to
make
resistance
.
But
lest
in
auoiding
one
extreame
wee
runne
into
another
,
reiecting
the
creatures
of
God
,
because
of
our
owne
corruption
,
and
leauing
the
lawfull
vse
,
because
of
the
vnlawfull
abuse
;
I
will
shew
what
these
things
are
in
themselues
,
and
what
vnto
vs
;
in
what
respects
they
are
to
be
loued
,
desired
,
and
vsed
as
good
;
and
in
what
respects
to
bee
contemned
and
reiected
as
euill
;
how
they
are
to
be
accounted
Gods
blessings
,
&
how
the
worlds
baits
to
allure
vs
vnto
sinne
.
All
which
I
will
shew
,
first
generally
,
&
then
particularly
.
For
the
former
we
are
to
know
,
that
all
these
three
,
to
wit
,
honours
,
riches
,
and
pleasures
,
are
in
their
owne
nature
good
;
for
they
are
the
good
creatures
and
gifts
of
God
,
which
were
approued
by
his
owne
testimonie
;
where
it
is
said
,
that
God
saw
all
that
he
had
made
,
and
Gen.
1.
30.
loe
it
was
very
good
.
And
lest
we
should
thinke
that
together
with
man
,
they
also
haue
lost
all
their
goodnesse
through
his
fall
;
the
Apostle
speaking
of
the
creatures
,
as
they
are
now
in
their
owne
nature
,
saith
,
that
euery
creature
of
God
is
good
,
and
nothing
ought
to
bee
refused
,
if
it
bee
receiued
with
thanksgiuing
.
To
this
purpose
one
saith
:
These
things
O
Lord
1.
Tim
.
4.
4.
Haec
tua
sunt
,
bona
sunt
,
quiae
tu
bonus
ista
creasti
nil
nostrum
est
in
ijs
,
&c.
Aug.
in
ciuit
.
dei
.
lib
.
15.
cap
.
22.
Pro
.
22.
4.
are
thine
,
and
they
are
good
,
because
thou
the
chiefe
goodnes
hast
created
them
;
there
is
nothing
of
ours
in
them
,
but
that
we
sinne
in
ouermuch
louing
them
,
inordinately
preferring
the
creatures
before
thee
who
hast
created
them
.
Yea
they
are
not
only
creatures
of
Gods
making
,
but
also
blessings
which
he
promiseth
vnto
those
that
serue
him
,
as
temporall
rewards
of
their
loue
and
obedience
.
For
so
the
Wise
man
saith
,
that
the
reward
of
humilitie
&
the
feare
of
God
,
is
riches
,
&
glorie
,
and
life
;
where
pleasures
also
are
inferred
,
without
which
life
is
no
life
.
Neither
hath
any
but
the
faithfull
any
true
right
vnto
these
gifts
of
God
,
but
are
meere
vsurpers
,
seeing
they
do
not
performe
the
condition
of
Gods
donation
,
in
louing
,
fearing
,
and
seruing
him
;
and
to
those
only
belongs
the
right
of
inheritance
,
vnto
whom
the
blessing
also
appertaineth
.
Finally
,
the
Lord
hath
bestowed
these
his
gifts
vpon
his
seruants
to
good
vses
and
ends
,
namely
,
that
he
might
be
glorified
in
them
,
and
they
furthered
and
incouraged
in
the
performance
of
all
good
duties
.
And
therefore
needs
must
these
things
be
good
,
seeing
they
are
good
creatures
,
gifts
and
blessings
,
created
and
bestowed
by
our
good
God
,
on
good
and
faithfull
men
,
and
that
to
good
ends
and
purposes
.
But
yet
howsoeuer
these
things
are
good
,
yet
not
absolutely
§.
Sect
.
3.
That
these
worldly
things
are
mutablie
good
,
and
therefore
subiect
to
abuse
and
corrupti●●
.
Rom
.
8.
19.
20.
21.
and
immutably
,
seeing
they
are
subiect
vnto
corruption
,
and
to
be
abused
by
man
;
in
regard
whereof
the
Apostle
saith
,
that
the
feruent
desire
of
the
creature
waiteth
when
the
sonnes
of
God
shall
be
reueiled
;
because
the
creature
is
subiect
to
vanitie
,
not
of
it
owne
will
,
but
by
reason
of
him
who
hath
subdued
it
vnder
hope
;
because
the
creature
also
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
libertie
of
the
sonnes
of
God
,
&c.
And
to
the
same
purpose
Augustine
saith
,
that
these
things
mutably
good
,
are
therefore
good
,
because
Bona
mutabilia
propterca
bona
sunt
,
quoniam
a
summ
bono
facta
sunt
,
&c.
Aug.
in
Aduersar
.
le
.
gis
et
p●ophet
.
lib
.
1.
cap
.
5.
they
are
made
by
the
chiefe
goodnesse
,
and
therefore
mutable
,
because
they
are
not
made
of
his
owne
substance
,
but
of
nothing
;
in
regard
whereof
they
are
subiect
to
corruption
,
and
apt
to
degenerate
,
vnlesse
they
be
continually
preserued
by
the
same
powerfull
goodnesse
,
by
which
they
were
at
the
first
created
.
By
reason
of
which
mutabilitie
they
are
not
good
in
any
high
degree
of
excellencie
,
but
to
bee
reputed
among
such
good
things
as
are
of
meanest
esteeme
,
as
being
of
an
indifferent
and
low
qualitie
and
nature
,
in
comparison
of
spirituall
and
heauenly
things
.
Neither
doe
they
vnchangeably
hold
this
degree
of
goodnesse
which
they
haue
,
but
as
the
Chameleon
changeth
her
colour
according
to
the
thing
vnto
which
it
adioyneth
;
so
they
hold
their
vertue
and
goodnesse
whilest
they
are
in
the
possession
of
the
good
and
vertuous
;
but
become
euill
to
the
euill
,
and
readie
instruments
of
all
manner
of
sinne
and
wickednesse
,
whilest
they
are
vnder
the
gouernment
of
the
wicked
and
vngodly
.
So
that
in
respect
of
vs
these
things
are
neither
good
nor
euill
,
but
of
an
indifferent
nature
,
good
to
those
who
vse
them
well
,
and
euill
to
those
that
abuse
them
vnto
sin
,
and
accordingly
they
are
bestowed
of
God
indifferently
both
to
the
good
and
euill
.
To
which
purpose
one
saith
,
that
God
would
Aug.
in
Psal
.
66.
enarrat
.
tom
.
8.
haue
these
temporall
things
lie
out
in
common
betweene
the
godly
and
the
wicked
,
because
if
he
should
giue
them
only
to
the
good
,
the
euill
would
thinke
that
for
their
sake
the
righteous
serued
God
:
and
if
he
should
giue
them
only
to
the
euill
,
those
who
are
weake
in
goodnes
would
feare
to
be
conuerted
,
lest
these
things
should
be
wanting
vnto
them
,
&c.
Againe
,
if
these
earthly
things
should
be
taken
away
only
from
the
good
,
the
same
feare
would
hinder
the
weake
from
turning
to
God
;
and
if
they
should
be
taken
away
only
from
the
wicked
,
it
would
be
thought
the
only
punishment
which
euill
men
shall
suffer
:
whereas
therefore
he
giueth
these
things
to
the
good
,
he
doth
thereby
comfort
trauellers
and
pilgrimes
;
and
whereas
be
giueth
them
to
the
euill
,
he
admonisheth
thereby
the
good
,
that
they
desire
such
things
as
are
not
common
to
the
wicked
.
Yet
neuerthelesse
because
they
are
in
their
owne
nature
§.
Sect
.
4.
That
we
ought
not
to
reiect
these
worldly
things
but
their
abuse
.
good
,
and
the
blessings
of
God
,
we
must
haue
no
quarrell
against
the
things
themselues
,
but
onely
against
their
abuse
and
corruption
,
neither
must
we
contemne
and
reiect
them
,
when
God
hath
bestowed
them
on
vs
,
but
rather
labour
to
make
a
good
and
holy
vse
of
them
to
the
glorie
of
God
,
the
good
of
our
brethren
,
and
the
furtherance
of
our
owne
saluation
,
and
so
shall
they
retaine
their
owne
nature
,
and
become
truly
good
vnto
vs
;
whereas
on
the
other
side
,
by
reiecting
the
gifts
of
God
,
we
shall
offer
wrong
to
the
giuer
,
in
contemning
his
benefits
,
and
but
bewray
a
certaine
Cynicall
Utilius
terrena
opulentia
tenetur
humiliter
,
quam
superbè
relinquitur
.
Aug.
de
morib
.
eccles
.
Cath
.
Fuge
mundum
conuersatione
non
corpore
,
&c.
Chrysost
.
in
Matth
.
12.
Homil
.
29.
and
Papisticall
pride
,
as
we
shall
afterwards
more
plainly
shew
.
And
therefore
(
as
one
saith
)
these
earthly
blessings
are
more
profitablie
retained
with
humilitie
,
then
reiected
with
pride
.
To
which
purpose
another
exhorteth
vs
to
flie
the
world
and
worldly
things
,
with
our
conuersation
,
and
not
with
our
bodie
,
for
they
hold
not
on
the
diuels
part
by
nature
,
but
by
corruption
.
But
excellently
doth
that
wise
Seneca
write
,
and
fitly
for
our
vse
,
if
we
do
but
change
his
Philosophie
into
true
Christianitie
:
Auoid
(
saith
hee
)
slouenly
at
tire
,
a
head
vntrimmed
,
and
vncombed
,
a
rough
and
neglected
beard
,
professed
hatred
against
Asperum
cultum
,
&
intonsum
caput
,
et
negligentiorem
barbam
,
et
indictum
argento
odium
,
et
cubile
humi
positum
,
et
quicquid
aliud
ambitionem
peruersa
via
sequitur
,
deuita
.
money
,
lying
vpon
the
ground
,
and
whatsoeuer
else
,
whereby
men
labour
to
attaine
vnto
their
ambitious
ends
,
though
they
go
a
contrarie
way
:
euen
the
name
of
Philosophy
it
in
self
is
odious
enough
,
although
it
be
professed
with
all
humanitie
and
ciuilitie
;
and
how
much
more
if
we
begin
to
withdraw
our selues
from
the
custome
and
conuersation
of
men
?
Let
vs
labor
to
haue
all
things
vnlike
worldlings
within
vs
,
but
let
our
outward
countenance
and
shew
agree
with
them
:
let
not
thy
clothes
glitter
,
let
them
not
be
sluttish
;
let
vs
not
affect
to
haue
siluer
plate
deepely
inlayed
and
imbossed
with
gold
:
neither
let
vs
thinke
it
a
signe
of
frugalitie
to
want
gold
and
siluer
:
Let
vs
studie
to
lead
a
better
life
then
the
common
sort
,
and
not
a
contrarie
;
otherwise
whilest
we
labour
to
amend
them
,
we
shall
driue
them
away
,
and
turne
them
from
vs
:
yea
it
will
hereby
come
to
passe
,
that
they
will
imitate
nothing
in
vs
,
whilest
they
feare
lest
they
should
imitate
all
things
.
Philosophie
doth
in
the
very
entrance
promise
the
vse
of
common
reason
,
humanitie
and
societie
,
from
which
this
dissimilitude
of
profession
diuideth
vs.
Let
vs
take
heed
lest
these
things
,
for
which
we
desire
to
be
admired
,
do
become
ridiculous
and
odious
:
we
propound
vnto
our selues
to
liue
according
to
nature
;
but
this
is
contrarie
to
nature
to
torment
a
mans
owne
bodie
,
to
hate
easily-procured
handsomenesse
,
to
affect
beastly
nastinesse
,
and
to
feed
on
meats
not
only
course
and
homely
,
but
sluttish
and
lothsome
.
As
it
sauoureth
of
luxuriousnesse
to
desire
delicacies
,
so
of
folly
to
auoid
the
vse
of
common
meates
,
which
may
be
prouided
at
easie
rates
.
Philosophie
requireth
frugalitie
,
not
punishment
and
torture
,
&c
▪
He
is
a
man
absolute
and
complete
that
vseth
earthen
vessels
as
though
they
were
siluer
,
and
he
also
which
vseth
siluer
as
though
it
were
earth
.
It
is
a
signe
of
a
weake
mind
not
to
be
able
to
endure
riches
.
Seeing
therefore
these
earthly
and
worldly
things
are
not
§.
Sect
.
5.
To
the
right
vse
of
worldly
things
is
required
,
first
,
that
our
persons
be
regenerate
.
to
be
contemned
and
reiected
,
because
they
are
in
their
own
nature
good
,
and
the
blessings
of
God
;
and
in
respect
of
vs
,
good
vnto
the
good
who
vse
them
well
,
and
profitable
seruants
when
as
they
are
gouerned
and
disposed
by
a
wise
and
vertuous
mind
;
let
vs
in
the
next
place
consider
how
we
may
so
vse
them
,
as
that
they
may
be
vnto
vs
truly
good
and
estimable
blessings
receiued
from
God
.
And
first
wee
are
to
know
,
that
if
we
would
haue
these
earthly
things
good
,
we
must
labour
that
they
may
serue
a
good
master
,
and
that
we
who
are
owners
of
them
may
be
truly
iustified
,
sanctified
,
and
the
adopted
sonnes
of
God
,
who
in
Christ
haue
recouered
that
right
and
dominion
ouer
the
creatures
,
which
we
lost
in
Adam
;
for
if
we
be
not
the
children
of
God
and
heires
of
his
promises
,
we
haue
no
title
to
his
goods
,
but
intrude
vpon
them
by
vsurpation
:
if
wee
continue
vnregenerate
and
defiled
in
our
sinnes
,
we
shall
taint
these
blessings
of
God
with
our
corruptions
,
and
turne
them
into
sinne
;
and
if
we
who
gouerne
and
dispose
of
them
be
euill
,
we
shall
imploy
them
to
euill
seruices
,
and
making
them
to
accomplish
our
euill
ends
and
purposes
,
we
shall
cause
them
to
be
vnto
vs
euill
and
pernicious
.
Foolish
therefore
is
their
practise
,
who
labour
to
haue
euery
thing
good
about
them
,
and
neglect
goodnesse
in
their
owne
persons
,
and
seeke
to
excell
all
others
in
all
good
things
which
they
possesse
,
themselues
remaining
euill
and
destitue
of
all
goodnesse
,
seeing
through
their
corruption
they
will
defile
these
gifts
of
God
,
and
of
blessings
make
them
to
become
curses
,
and
notable
hinderances
of
their
saluation
.
Secondly
,
although
we
are
to
esteeme
these
earthly
benefits
§.
Sect
.
6.
That
we
must
not
ouerualue
these
earthly
things
,
or
prefer
them
before
Gods
spirituall
graces
.
as
being
the
gifts
of
God
,
yet
we
must
take
heed
we
do
not
ouerualue
them
,
by
preferring
them
before
either
Gods
spirituall
and
sanctifying
graces
,
or
the
eternall
ioyes
and
happines
of
his
kingdome
:
for
looke
how
much
more
exexcellent
the
soule
is
then
the
bodie
,
eternall
things
then
those
that
are
temporall
,
the
Creator
then
the
creatures
,
and
so
much
are
we
in
our
iudgements
to
preferre
Gods
spirituall
graces
and
heauenly
ioyes
before
these
earthly
and
transitorie
trifles
:
neither
shall
we
receiue
any
hurt
by
this
valuation
,
for
the
more
lightly
we
account
of
these
temporall
things
,
and
the
more
highly
we
prize
those
which
are
spirituall
and
heauenly
,
the
liker
wee
are
to
receiue
both
from
God
,
and
to
retaine
them
when
we
haue
them
:
as
we
may
see
in
the
example
of
Salomon
,
who
esteeming
wisedome
aboue
all
worldly
pompe
and
wealth
,
had
both
bestowed
vpon
1.
King
.
3.
him
by
God
:
wheras
if
we
ouerualue
these
earthly
things
;
and
preferre
these
trifles
before
the
rich
treasures
of
Gods
graces
,
and
our
heauenly
inheritance
and
patrimonie
in
his
kingdome
,
the
Lord
in
mercie
will
either
withhold
them
from
vs
,
if
we
be
his
children
,
or
if
we
haue
them
,
will
dispossesse
vs
of
them
for
our
abuse
,
vntill
we
haue
learned
to
make
a
right
vse
of
them
.
And
therefore
those
who
enioy
this
worldly
Admonendi
sunt
,
qui
in
hoc
,
quod
temporaliter
appetunt
,
prosperantur
,
ne
cum
cuncta
ad
votum
suppetunt
,
dantem
quaerere
negligant
,
&c.
Greg
.
pastor
.
par
.
3.
admon
.
27.
prosperitie
are
to
be
admonished
,
that
when
they
haue
all
things
according
to
their
hearts
desire
,
they
do
not
neglect
to
seeke
after
the
chiefe
fountaine
of
all
their
goodnesse
,
nor
six
their
minds
vpon
these
things
when
they
enioy
them
,
lest
they
esteeme
and
loue
their
pilgrimage
in
stead
of
their
countrey
,
and
turne
the
helpes
and
comforts
of
their
iourney
,
into
hinderances
of
attaining
vnto
their
iourneyes
end
;
and
lest
they
be
so
delighted
with
the
light
of
the
Moone
,
as
that
they
neglect
the
fruition
of
the
Suns
brightnes
;
but
esteeming
these
earthly
things
,
the
comforts
of
their
calamitie
,
and
not
the
rewards
of
retribution
:
let
them
lif●
vp
their
minds
aboue
all
worldly
fauours
,
lest
with
all
their
hearts
delight
they
wholly
rest
in
them
:
for
hee
that
contemneth
not
worldly
prosperitie
,
in
comparison
of
that
loue
which
he
beareth
to
a
better
life
,
he
turneth
the
fauours
of
this
transitorie
life
,
into
the
occasion
of
eternall
death
.
Finally
,
let
them
so
esteeme
and
vse
these
outward
things
,
as
that
they
may
not
withdraw
their
mind
from
the
desire
of
heauenly
loue
;
and
that
they
do
not
take
away
the
griefe
of
our
pilgrimage
,
seeing
they
should
onely
serue
for
some
small
comforts
in
the
place
of
our
banishment
,
nor
cause
vs
so
to
reioyce
in
these
transitorie
things
,
as
though
we
had
attained
vnto
happines
,
seeing
as
long
as
we
possesse
them
,
we
are
depriued
of
those
ioyes
that
are
eternall
.
Thirdly
,
as
we
are
not
in
our
iudgements
to
ouerualue
thē
,
§.
Sect
.
7.
That
we
ought
not
to
set
our
hearts
and
affections
vpon
these
earthly
things
.
so
we
ought
not
to
set
our
hearts
and
affections
vpon
them
;
immoderately
louing
;
and
ouer
eagerly
desiring
them
;
but
vsing
them
as
though
we
vsed
them
not
,
let
vs
giue
God
our
hearts
,
and
set
our
affections
and
desires
vpon
spirituall
and
heauenly
things
;
let
vs
afford
vnto
them
some
reliques
of
our
loue
,
and
so
much
only
as
better
things
leaue
;
for
that
which
is
luke-warme
and
too
cold
for
God
,
and
those
heauenly
excellencies
is
hot
enough
for
these
earthly
trifles
,
and
as
one
saith
,
Let
vs
rather
tolerate
then
loue
them
,
because
as
Toleremus
potius
praesentia
quam
diligamus
:
aduersorum
manifesta
est
pernicies
,
prosperorum
falsa
est
blandities
.
Aug.
in
Luc
.
18.
Serm
.
29.
tom
.
10.
Nolite
amare
temporalia
quae
si
benè
amarentur
,
&c.
Aug.
de
Agon
.
Christ
.
lib
.
cap
.
11.
Non
te
prohibet
Deus
ista
amare
,
sed
non
de●igere
ad
beatitudinem
,
&c.
Aug.
in
1.
Ioh
.
Tract
.
2.
Non
dixit
n●lite
habere
,
sed
nolite
diligere
.
Ser
.
33.
tom
▪
10.
the
worlds
aduersitie
is
manifestly
pernicious
,
so
his
prosperitie
is
but
false
flatterie
:
and
in
another
place
,
Loue
not
(
saith
he
)
temporall
things
,
which
if
they
might
bee
well
loued
,
that
man
would
haue
loued
them
,
which
the
Sonne
of
God
assumed
;
neither
yet
feare
contumelies
,
crosses
and
death
,
because
if
they
would
hurt
a
man
,
he
would
not
haue
suffered
them
.
But
this
is
to
be
vnderstood
comparatiuely
in
respect
of
spirituall
things
,
as
he
expoundeth
himselfe
elsewhere
:
God
doth
not
(
saith
he
)
forbid
thee
to
loue
these
things
,
if
thou
doe
not
loue
them
as
thy
chiefe
happines
,
but
so
to
allow
and
commend
them
,
as
that
thou
mayest
much
more
loue
thy
Creator
:
for
if
the
bridegroome
hauing
giuen
his
spouse
a
ring
,
she
should
more
loue
it
thou
the
bridegroome
himself
,
should
she
not
euen
in
the
very
gift
of
her
husband
shew
an
adulterous
mind
,
although
she
should
〈…〉
●●ue
her
husbands
gift
?
And
in
another
place
,
The
Apostle
willeth
vs
,
not
to
loue
the
world
:
he
doth
not
(
saith
he
)
forbid
vs
to
haue
it
,
but
to
loue
it
:
but
thou
hast
it
,
possessest
it
,
and
louest
it
▪
and
so
this
loue
of
earthly
things
becommeth
the
birdlime
that
intangleth
thy
spirituall
wings
.
Howsoeuer
therefore
wee
may
affect
these
worldly
things
with
some
small
loue
,
yet
it
ought
to
be
as
farre
short
of
that
intire
loue
which
we
beare
to
God
,
and
his
spirituall
and
heauenly
gifts
,
as
these
vaine
trifles
come
short
of
them
in
worth
and
excellencie
:
yea
in
truth
the
loue
of
Gods
temporarie
gifts
,
should
serue
but
as
little
sparkes
to
inflame
our
hearts
with
the
loue
of
the
giuer
;
and
but
as
steps
whereby
we
may
ascend
and
mount
alost
vnto
that
diuine
and
heauenly
Quare
a●tas
ista
mundanae
nisi
quia
pulchra
sunt
?
possunt
esse
tam
pulchra
quam
ille
a
quo
facta
sunt
?
Aug.
in
Psal
.
79.
tom
.
8.
Purga
amorem
tuum
,
aquam
fluentem
in
cl●acam
conuerte
ad
hortum
.
In
Psal
.
31.
enar
.
loue
.
For
why
do
we
loue
these
worldly
things
,
but
because
they
are
beautifull
,
and
can
they
be
so
beautifull
as
he
that
made
them
?
Thou
admirest
these
things
,
because
thou
seest
not
his
excellencies
,
but
learne
by
those
things
thou
admirest
,
to
loue
him
whom
thou
doest
not
see
.
Question
and
inquire
of
the
creature
,
and
if
it
haue
it
being
of
it selfe
,
then
rest
in
it
;
but
if
it
haue
it
being
from
him
,
it
is
in
no
other
respect
hurtfull
to
him
that
loueth
it
,
but
as
he
preferrth
it
before
him
that
created
it
.
And
therefore
purge
thy
loue
,
and
turne
the
streame
thereof
from
the
filthie
sincke
and
channell
of
the
world
,
into
the
garden
and
Paradise
of
God
;
and
what
heate
and
feruencie
it
hath
to
the
world
,
let
it
be
all
bestowed
on
the
Creator
of
the
world
.
Finally
,
howsoeuer
wee
may
vse
these
earthly
blessings
when
God
bestoweth
them
,
yet
we
are
to
be
carefull
that
we
doe
not
take
our
chiefe
ioy
and
comfort
in
them
,
but
rather
in
the
Lord
who
gaue
them
,
in
the
fruition
of
his
spirituall
graces
,
and
in
the
assurance
of
our
heauenly
kingdome
.
For
God
did
not
giue
vs
these
worldly
cottages
that
wee
should
ioy
in
them
;
and
neglect
our
stately
palace
;
he
did
not
bestow
on
vs
these
toyes
and
trifles
that
we
should
rest
in
them
,
and
contemne
our
heauenly
patrimony
;
but
only
he
giueth
vs
these
courser
meates
,
to
stay
our
stomacks
for
a
time
,
till
we
come
to
the
great
supper
of
the
Lambe
;
and
casteth
vnto
vs
,
as
vnto
little
children
,
these
pleasing
vanities
,
to
keepe
vs
from
crying
and
complaining
,
till
we
come
to
age
,
and
are
capable
of
his
heauenly
excellenci●●●and
of
those
glorious
gifts
of
incomparable
value
.
And
therefore
as
wee
are
not
alwaies
to
be
children
in
knowledge
,
so
neither
let
vs
be
children
in
affection
,
doting
vpon
these
earthly
trifles
which
were
only
giuen
vs
for
a
time
to
vse
,
and
neglecting
in
respect
of
them
Gods
spirituall
graces
,
and
that
heauenly
happinesse
,
which
is
prouided
for
vs
to
enioy
.
For
as
one
faith
:
There
are
some
thing●
of
which
we
are
to
haue
the
fruition
▪
some
things
which
we
Res
aliae
sunt
quibus
fruend●m
est
,
aliae
quibus
vtendum
,
aliae
quae
fruuntur
&
vtuntur
,
&c.
Aug.
de
doct
.
Christ
.
lib
.
1.
cap
.
3.
4.
are
to
vse
,
and
some
things
which
wee
are
both
to
enioy
and
vse
.
Those
things
which
wee
are
to
enioy
,
doe
make
vs
blessed
;
with
these
things
which
we
are
to
vse
we
are
helped
and
relieued
,
whilest
we
are
trauelling
towards
this
blessednesse
,
that
so
we
may
attaine
vnto
it
,
and
set
our
hearts
vpon
it
.
Now
if
wee
who
possesse
and
vse
them
,
hauing
them
set
before
vs
,
will
enioy
those
things
,
which
wee
should
onely
vse
;
our
course
and
iourney
is
thereby
staied
,
and
sometimes
also
wee
are
put
out
of
our
way
,
or
at
least
hindred
●●
our
course
,
or
turned
back
againe
,
from
the
obtaining
of
those
things
which
wee
should
enioy
,
being
intangled
with
the
loue
of
these
terrestriall
vanities
.
For
to
enioy
a
thing
,
is
with
all
our
loue
to
adhere
vnto
it
,
for
it
owne
sake
;
to
vse
it
,
is
to
referre
that
which
wee
vse
,
to
the
obtaining
of
that
which
wee
loue
,
if
at
least
it
be
worthie
to
be
beloued
:
for
vnlawfull
vse
is
rather
to
be
tearmed
abuse
.
As
therefore
if
being
pilgrimes
,
which
cannot
liue
happily
but
in
our
owne
countrie
;
and
being
distressed
in
this
our
pilgrimage
,
and
desiring
to
haue
an
end
of
our
miseries
,
wee
should
resolue
to
returne
into
our
owne
countrie
;
for
which
purpose
wee
should
haue
need
to
vse
either
ships
or
waggons
,
that
so
wee
might
come
to
our
countrie
,
which
wee
were
to
enioy
:
but
if
now
the
sweetnes
and
pleasantnes
of
the
iourney
,
and
our
riding
in
the
chariot
,
should
so
delight
vs
,
that
wee
should
begin
to
enioy
these
things
,
which
we
ought
only
to
vse
,
we
would
not
make
any
haste
to
end
our
iourney
;
and
being
intangled
with
this
outward
sweetnes
,
our
mindes
would
be
alienated
from
our
countrie
,
whose
true
and
solid
delights
would
make
vs
happie
:
so
being
pilgrimes
and
exiles
from
God
in
this
mortall
life
,
if
wee
will
returne
into
our
countrie
where
wee
may
bee
blessed
,
wee
must
only
vse
this
world
and
not
enioy
it
,
that
wee
may
behold
the
inuisible
things
of
God
in
our
vnderstandings
,
by
those
creatures
which
are
visible
,
that
so
after
the
vse
of
corporall
and
temporall
things
,
wee
may
attaine
vnto
the
fruition
of
those
which
are
spirituall
and
eternall
.
To
which
purpose
also
he
saith
elsewhere
:
I
am
not
ignorant
Nec
ignoro
quod
propriè
fructus
fruentis
,
vsus
verò
vtentis
sit
,
&c.
Aug.
de
ciuit
.
dei
.
lib
.
11.
cap
.
25.
that
fruite
is
of
fruition
,
vse
of
vsing
;
and
that
this
difference
is
betweene
them
,
that
we
are
said
to
enioy
that
thing
,
which
is
not
referred
to
another
,
but
delighteth
vs
for
it
owne
sake
;
and
to
vse
that
thing
,
which
is
desired
for
another
:
and
therefore
we
are
rather
to
vse
temporall
things
then
to
enioy
them
;
that
so
we
may
obtaine
those
things
which
are
eternall
:
and
not
to
be
like
those
peruerse
men
,
who
will
enioy
their
gold
,
and
vse
their
god
;
because
they
doe
not
bestow
their
money
for
Gods
sake
,
but
only
worship
God
for
their
monies
sake
.
And
thus
are
we
to
vse
these
earthly
things
both
in
respect
§.
Sect
.
8.
That
we
must
first
seeke
spirituall
and
heauenly
things
,
and
these
earthly
things
in
the
last
place
.
of
our
estimation
in
iudgement
,
and
affection
,
in
louing
and
desiring
them
,
and
accordingly
must
our
practise
also
be
in
seeking
them
:
for
seeing
they
are
to
be
basely
valued
,
and
coldly
loued
,
in
comparison
of
spirituall
&
heauenly
things
;
thereof
it
also
followeth
,
that
in
respect
of
these
,
they
are
to
be
slackly
followed
and
sought
▪
after
in
our
practise
,
and
those
things
chiefly
,
and
in
the
first
place
to
be
laboured
for
,
that
are
of
a
much
more
excellent
nature
,
which
being
inioyed
will
make
vs
truly
blessed
.
For
as
in
worldly
things
,
such
as
are
esteemed
of
great
value
are
sought
after
in
the
first
place
,
and
those
which
are
of
meane
worth
,
are
put
off
to
better
leisure
;
so
answerably
(
these
heauenly
and
spirituall
treasures
,
much
more
excelling
all
worldly
things
,
then
the
richest
diamond
in
the
world
,
the
vilest
peeble
stone
)
it
were
no
better
then
sottish
madnesse
,
if
we
should
not
giue
vnto
them
the
first
place
,
as
in
our
desires
,
so
in
all
our
labours
and
endeuours
,
especially
considering
,
that
it
will
be
no
hindrance
at
all
to
the
attaining
of
worldly
benefits
,
if
we
giue
the
prioritie
to
those
which
are
heauenly
;
both
because
it
is
as
impossible
by
our
owne
care
and
industrie
to
adde
any
thing
to
our
stint
,
in
our
earthly
estate
,
as
to
adde
therby
one
Mat
.
6.
27.
cubit
vnto
our
bodily
stature
;
and
also
because
wee
haue
a
promise
from
God
,
whose
blessing
only
maketh
our
estate
prosperous
,
that
if
wee
will
seeke
those
better
things
first
,
these
which
are
worse
shall
be
cast
vpon
vs
,
as
it
were
aduantages
into
the
maine
bargaine
.
For
so
our
Sauiour
exhorteth
vs
,
first
to
seeke
the
kingdome
of
God
,
and
his
righteousnes
,
Mat
.
6.
33.
and
all
these
things
shall
be
ministred
vnto
vs.
And
as
wee
are
not
to
seeke
these
earthly
benefits
in
the
§.
Sect
.
9.
That
we
must
not
seeke
these
earthly
things
for
their
owne
sake
.
first
place
,
so
neither
must
we
at
all
seeke
them
for
their
own
sake
,
propounding
them
as
the
maine
end
of
our
labour
:
for
this
were
to
make
them
our
summum
bonum
,
and
of
inferiour
and
meane
goods
,
to
esteeme
them
chiefe
and
principall
;
but
wee
must
in
labouring
after
them
,
aime
chiefly
at
the
glorifying
of
God
by
the
vse
of
them
,
at
the
good
of
the
Church
,
common-wealth
,
and
of
our
neighbours
;
and
finally
at
the
furthering
of
our
owne
saluation
.
Neither
must
we
euer
be
at
rest
,
though
by
our
industrie
wee
haue
attained
vnto
abundance
of
these
things
,
vnlesse
in
the
vse
of
them
wee
further
these
ends
:
nor
at
all
regard
these
creatures
,
vnlesse
we
imploy
them
so
,
as
that
their
vse
doth
giue
Quicquid
nobis
ad
est
praeter
deum
nostrum
,
non
est
dulce
:
Nolumus
omnia
quae
dedit
,
si
non
dat
seipsum
qui
omnia
dedit
.
August
.
in
●sal
.
85.
V●●ut
●rfans
●●r
〈…〉
datus
vnto
vs
some
assurance
of
the
loue
of
the
Creator
.
For
whatsoeuer
wee
haue
without
our
God
,
it
is
not
sweete
;
neither
are
we
to
esteeme
any
thing
which
he
giueth
,
vnlesse
also
he
giue
vs
himselfe
who
giueth
all
.
And
as
the
infant
being
richly
adorned
with
precious
iewels
,
and
costly
clothing
,
doth
not
at
all
esteeme
them
when
he
is
hungrie
,
but
taketh
all
his
delight
in
sucking
the
mothers
breast
:
so
a
Christian
man
,
euen
when
he
aboundeth
in
all
worldly
things
,
taketh
little
pleasure
in
them
,
in
comparison
of
that
wonderfull
delight
,
margaritis
et
indumentis
preciosis
,
&c.
Macarius
Homil
.
45.
which
his
hungrie
soule
taketh
in
God
his
heauenly
Father
.
And
if
wee
thus
esteeme
,
affect
and
seeke
these
worldly
things
in
our
iudgement
,
heart
and
practise
,
then
will
it
also
§.
Sect
.
10.
That
we
must
vse
those
means
onely
which
are
lawfull
for
the
compassing
of
these
earthly
things
.
necessarily
follow
,
that
wee
will
only
vse
lawfull
meanes
in
the
attaining
vnto
them
;
contemning
and
despising
them
,
when
as
they
are
offered
vnto
vs
vpon
euill
&
vnlawful
conditions
,
as
being
the
diuels
alluring
baits
,
wherwith
he
inticeth
vs
to
offend
God
,
and
to
hazard
the
losse
of
those
spirituall
,
heauenly
and
eternall
excellencies
for
the
obtaining
of
these
base
,
earthly
,
and
momentanie
vanities
.
And
then
also
will
we
not
be
much
troubled
,
though
we
faile
of
them
when
we
seeke
them
,
or
haue
them
taken
from
vs
when
we
possesse
them
:
so
that
in
stead
of
them
,
the
Lord
giueth
vs
his
spirituall
graces
,
and
assureth
vs
of
his
heauenly
ioyes
;
as
not
thinking
it
much
to
want
these
trifles
,
when
wee
are
inriched
with
those
incomparable
treasures
,
and
gifts
of
farre
better
value
.
Neither
will
we
then
enuie
the
flourishing
estate
of
wicked
worldlings
,
no
more
then
the
heire
apparant
of
a
kingdome
,
enuieth
the
present
possessions
of
a
poore
cotager
.
And
thus
haue
I
shewed
the
lawfull
vse
of
these
worldly
§.
Sect
.
11.
Of
the
lawfull
vse
of
these
earthly
things
,
in
regard
of
our
possessing
and
disposing
them
.
blessings
,
in
regard
of
our
esteeming
,
louing
,
and
seeking
after
them
.
Now
we
are
also
to
adde
something
of
their
lawfull
vse
,
in
regard
of
our
possessing
and
disposing
them
;
leauing
the
more
full
handling
hereof
,
till
I
come
to
speake
of
the
particulars
.
And
to
say
nothing
of
those
former
points
of
esteeming
and
louing
them
,
which
are
common
both
to
the
seeking
and
possessing
of
these
things
,
because
it
is
easie
for
the
discreet
Reader
to
apply
it
also
to
this
purpose
;
wee
are
further
to
know
,
that
if
we
would
haue
a
lawfull
vse
of
these
things
,
so
as
they
may
indeed
be
blessings
of
God
vnto
vs
,
then
must
we
in
the
first
place
sanctifie
them
vnto
our
vse
by
the
word
of
God
and
prayer
;
according
to
the
Apostles
1.
Tim
.
4.
4.
rule
,
euery
creature
of
God
is
good
,
being
sanctified
by
the
word
of
God
and
prayer
;
by
the
word
,
as
it
doth
shew
and
warrant
the
right
vse
of
it
,
so
as
it
may
be
done
in
faith
,
and
by
prayer
,
as
it
is
a
meanes
to
deriue
Gods
blessing
vpon
it
,
and
to
obtaine
the
assistance
of
his
holy
spirit
,
wherby
we
are
inabled
to
vse
it
aright
,
and
according
to
Gods
will
reuealed
vnto
vs.
Secondly
,
we
must
not
when
we
haue
these
things
,
sacrifice
to
our
owne
nets
,
as
the
Prophet
speaketh
;
nor
ascribe
Habac
.
1.
16.
the
praise
either
to
our
owne
merits
,
or
to
our
industry
and
labour
;
for
this
were
to
rob
God
of
his
roiall
prerogatiue
,
and
to
take
occasion
by
his
gifts
to
dishonour
the
giuer
;
but
acknowledging
with
al
humility
,
that
whatsoeuer
we
haue
,
we
haue
receiued
it
from
the
Lord
of
his
meere
bountie
and
goodnesse
,
we
must
returne
vnto
him
all
praise
and
thanksgiuing
,
the
which
is
that
tribute
&
homage
which
our
heauenly
King
requireth
of
them
,
who
hold
their
possessions
,
by
the
tenure
of
his
free
mercie
.
And
this
is
one
of
the
conditions
which
the
Apostle
requireth
to
the
making
of
the
creature
good
to
our
vse
;
Euery
creature
of
God
(
saith
he
)
is
good
,
1.
Tim
.
4.
4.
if
it
be
receiued
with
thankesgiuing
.
Finally
,
possessing
these
earthly
blessings
we
are
carefully
to
imploy
and
vse
them
,
so
as
that
they
may
serue
for
furtherances
and
helpes
vnto
vs
,
for
the
better
performing
of
al
Christian
duties
,
that
so
therby
God
may
be
glorified
,
our
neighbours
edified
,
and
our
owne
saluation
furthered
,
and
more
and
more
assured
vnto
vs
:
and
that
we
vsing
our
masters
talents
to
the
best
aduantage
,
may
,
being
found
faithfull
in
little
,
be
made
rulers
ouer
much
,
and
enter
into
our
masters
ioy
.
Mat
.
25
,
21.
CHAP.
II
.
Of
honours
,
and
what
cautions
and
conditions
are
required
vnto
them
,
that
they
may
be
vnto
vs
good
and
lawfull
.
ANd
thus
much
in
generall
of
the
lawfull
vse
of
worldly
things
.
In
the
next
place
we
are
§.
Sect
.
1.
Of
the
diuers
kinds
of
honors
.
to
speake
particularly
of
the
right
vse
of
honours
,
riches
and
pleasures
.
Where
first
we
are
to
know
,
that
honours
are
of
two
sorts
,
the
one
lawfull
and
laudable
,
the
other
worldly
and
wicked
.
The
former
consisteth
not
onely
in
the
approbation
,
which
God
and
our
owne
consciences
giue
to
eur
vertuous
actions
and
good
parts
;
but
also
in
the
good
opinion
,
and
estimation
of
the
,
vertuous
and
religious
,
ioyned
with
their
free
applause
and
commendation
of
those
gifts
,
which
God
hath
bestowed
on
vs
;
and
of
those
good
workes
,
and
honest
honest
and
religious
actions
,
which
through
his
grace
are
performed
by
vs.
The
which
may
be
either
in
priuat
Christians
of
meane
place
and
calling
,
or
in
publicke
and
eminent
persons
,
ioyned
with
anthoritie
and
rule
,
or
other
worldly
dignities
and
preferments
.
The
other
is
the
applause
and
praise
of
the
rude
,
ignorant
,
and
vnconstant
multitude
,
ioyned
with
worldly
aduancement
and
preferment
,
either
procured
by
subtill
diuices
and
wicked
arts
,
making
shadowes
and
appearances
of
vertues
and
good
actions
,
to
stand
for
those
which
are
true
and
substantian
,
or
immoderately
and
ambitiously
affected
for
those
things
in
them
,
or
done
by
them
,
which
in
their
owne
nature
are
good
and
commendable
.
The
former
kind
of
honour
is
lawfull
,
and
to
be
desired
moderately
of
all
Christians
,
the
other
is
to
bee
contemned
and
despised
.
The
lawfulnesse
of
that
honour
,
and
of
the
moderate
desire
§.
Sect
.
2.
That
honour
in
it selfe
is
good
and
lawfull
.
1.
Sam
.
2.
8.
thereof
may
appeare
,
first
,
because
it
is
the
gift
of
God
;
for
it
is
he
that
raiseth
vp
the
poore
out
of
the
dust
,
and
lifteth
vp
the
beggar
out
of
the
dunghill
,
to
set
them
among
princes
,
and
to
make
them
inherit
the
seate
of
glory
,
as
Hannah
speaketh
.
And
Dauid
acknowledgeth
,
that
riches
and
honours
come
from
God
,
and
that
it
is
his
hand
that
maketh
great
,
&
giueth
strength
1.
Chron
.
29.
11.
to
all
.
And
therefore
these
streames
must
needs
in
themselues
be
pure
and
good
,
seeing
they
flow
from
God
,
the
fountaine
of
all
goodnesse
,
vnlesse
they
be
polluted
through
the
diuels
malice
,
and
mans
corruption
.
Secondly
,
these
honours
are
promised
bestowed
by
God
vpon
his
children
and
seruants
,
as
his
blessings
,
and
rewards
of
their
faithfull
seruice
.
So
when
Isaac
blessed
Iacob
,
this
was
one
part
thereof
,
that
people
should
be
his
seruants
,
and
nations
bow
vnto
him
;
that
hee
Gen.
27.
29.
should
be
Lord
ouer
his
brethren
,
and
his
mothers
children
should
honour
him
.
To
shew
vnto
vs
,
that
honour
and
blessednesse
may
well
goe
together
,
and
that
we
may
rule
ouer
men
,
and
at
the
same
time
be
the
faithfull
seruants
of
our
great
Lord
and
Master
.
Thus
the
Lord
promiseth
the
people
of
Israel
,
that
because
they
had
set
vp
the
Lord
to
be
their
God
,
to
walke
in
Deut
.
26.
17.
19.
his
waies
,
and
to
keepe
his
ordinances
,
therefore
he
also
would
set
vp
them
,
and
make
them
high
aboue
all
nations
which
he
hath
made
in
praise
,
and
in
name
,
and
in
glorie
;
so
the
Lord
saith
,
that
he
will
honour
those
that
honour
him
;
and
that
the
righteous
1.
Sam
.
2.
30.
shall
be
had
in
euerlasting
remembrance
,
and
that
the
memoriall
Psal
.
112.
6.
Pro
.
10.
7.
of
the
iust
shall
be
blessed
.
And
the
Apostle
Paul
allotteth
vnto
elders
that
gouerne
well
,
a
double
portion
of
this
honour
,
as
a
reward
of
their
faithfull
seruice
.
Neither
is
it
to
1.
Tim
.
5.
17.
be
esteemed
a
reward
of
small
value
,
being
compared
with
●ama
honesta
alterum
patrimonium
est
.
other
temporarie
and
worldly
benefits
,
but
of
great
worth
and
esteeme
;
for
,
as
one
saith
,
a
good
name
is
a
second
patrimonie
;
yea
,
it
is
to
be
preferred
before
lands
and
worldly
wealth
:
For
,
as
the
wise
man
saith
;
A
good
name
is
to
bee
Pro
.
22.
1.
Eccles
.
41.
12.
chosen
aboue
great
riches
,
and
louing
fauour
is
aboue
siluer
and
gold
.
With
which
accordeth
the
saying
of
the
sonne
of
Syrach
,
Haue
regard
to
thy
name
,
for
that
shall
continue
with
thee
,
aboue
a
thousand
treasures
of
gold
.
And
so
also
it
is
more
to
be
esteemed
then
all
worldly
pleasures
,
in
which
respect
,
the
Preacher
preferreth
a
good
name
before
a
precious
ointment
,
both
because
it
is
much
more
sweete
and
comfortable
Eccles
.
7.
3.
to
him
that
hath
it
,
and
those
which
are
about
him
,
and
also
because
this
sweet
sent
and
sauour
spreadeth
it selfe
much
further
,
doing
them
good
which
are
farre
distant
,
and
is
of
much
longer
continuance
,
for
the
smell
of
the
ointment
endureth
but
a
while
,
wheras
the
odour
of
a
good
name
lasteth
for
euer
:
for
as
the
Psalmist
saith
,
The
righteous
shall
be
had
in
Psal
.
112.
6.
&
104.
15.
Pro
.
15.
30.
euerlasting
remembrance
.
Finally
,
it
is
said
of
a
good
ointment
,
that
it
doth
make
the
face
shine
,
and
the
countenance
chearefull
,
but
of
a
good
name
,
that
it
euen
filleth
the
bones
with
marrow
and
fatnesse
.
Yea
,
in
truth
a
mans
fame
and
good
report
is
to
be
preferred
before
life
it selfe
;
seeing
the
life
of
an
ingenuous
and
honest
man
is
as
bitter
as
wormewood
,
when
as
he
hath
outliued
his
reputation
:
as
also
because
the
best
life
is
but
short
and
momentanie
;
whereas
the
fame
of
the
righteous
is
perpetuall
and
euerlasting
.
And
this
reason
the
sonne
of
Syrach
rendreth
.
A
goodlife
(
saith
he
)
hath
the
daies
numbred
;
but
a
good
name
indureth
for
Eccles
.
41.
13.
euer
.
Moreouer
,
as
these
honours
,
fame
and
good
report
,
are
§.
Sect
.
3.
That
honours
serue
for
diuers
good
vses
.
Excitat
auditor
studium
,
laudataque
virtus
crescit
,
&
immensum
gloria
calcar
habet
.
Ouid
.
de
Pont
.
4.
cleg
.
2.
Honos
alit
artes
,
omnesque
incendimur
ad
studia
gloriâ
,
iacentque
ea
semper
,
quae
apud
quosque
improbantur
.
Cic
.
1.
Tuscul
.
Rom
.
13.
3.
1.
Pet
.
2.
14.
in
themselues
good
,
so
they
serue
for
good
vses
,
as
being
notable
means
instituted
and
ordained
of
God
,
both
to
restrain
vs
from
the
committing
of
sinne
,
because
it
impaireth
our
good
name
and
reputation
,
and
to
stirre
vs
vp
to
all
honest
,
good
and
vertuous
actions
,
because
they
are
not
onely
commanded
by
God
,
but
commended
also
amongst
men
.
And
howsoeuer
we
may
not
chiefly
aime
at
our
owne
honour
in
our
obedience
,
but
at
Gods
glory
,
yet
subordinately
and
in
an
inferiour
place
,
we
may
somewhat
respect
it
.
Seeing
the
Lord
hath
naturally
ingrafted
in
vs
a
loue
of
our
credit
,
and
a
desire
to
haue
a
good
name
among
the
vertuous
,
that
it
might
,
as
a
bridle
,
curbe
vs
in
from
running
on
in
sinne
,
and
as
a
spur
pricke
vs
forward
in
all
vertuous
actions
.
So
the
Apostle
saith
;
Wilt
thou
be
without
feare
of
the
power
?
doe
well
;
so
shalt
thou
haue
praise
of
the
same
.
And
the
Apostle
Peter
affirmeth
,
that
gouernours
are
sent
of
God
,
for
the
punishment
of
euill
doers
,
and
for
the
praise
of
them
that
doe
well
.
And
Paul
exhorteth
vs
,
that
if
there
be
any
thing
of
good
report
,
if
there
be
any
vertue
,
or
if
there
be
any
praise
,
we
should
thinke
of
these
things
.
Neither
is
there
in
truth
a
greater
incouragement
on
the
earth
to
vertuous
and
good
actions
,
then
the
approbation
and
commendation
of
those
who
are
godly
,
wise
and
iudicious
;
Pro
.
15.
30.
both
because
it
cheareth
the
heart
,
and
putteth
strength
to
the
bones
;
as
also
because
being
often
deceiued
through
our
own
selfe-loue
,
which
maketh
vs
to
ouerweene
our
good
parts
and
actions
,
and
to
thinke
them
excellent
which
are
scarce
indifferent
,
we
dare
not
rest
in
our
owne
iudgement
when
we
doe
well
,
because
it
doth
so
vsually
abuse
vs
,
and
consequently
through
our
timorousnesse
and
doubting
,
we
are
weakened
,
and
made
more
faint
in
doing
well
;
but
when
generally
those
who
are
vertuous
and
iudicious
doe
approoue
and
commend
our
actions
and
good
parts
,
then
these
feares
and
doubts
being
remooued
,
we
receiue
notable
incouragement
hereby
to
proceed
in
our
good
courses
,
and
vertuous
actions
.
Lastly
,
from
the
examples
of
those
who
fearing
God
,
haue
§.
Sect
.
4.
The
lawfulnesse
of
honours
proued
from
the
examples
of
those
who
haue
beene
truely
honourable
.
Gen.
23.
6.
2.
Chron
.
18.
1.
Mark
.
15.
43.
Act.
8.
27.
bin
highly
in
his
fauour
,
wee
may
conclude
that
fame
and
vertue
,
honour
and
religion
may
well
stand
together
.
As
of
Abraham
the
father
of
the
faithfull
,
who
was
greatly
reuerenced
and
respected
,
euen
among
the
Heathen
nations
;
Ioseph
,
not
onely
among
the
Israelits
,
but
also
among
the
Aegyptians
,
and
so
likewise
of
Moses
,
Dauid
,
Iosias
,
Iehoshaphat
,
Ezechias
,
and
the
rest
of
the
godly
Kings
,
with
many
others
.
And
in
the
new
Testament
,
we
haue
the
examples
of
Ioseph
of
Arimathea
and
Nicodemus
,
Rulers
of
the
Iewes
,
the
Queene
Candaces
Eunuch
;
vnto
which
if
need
were
,
more
might
be
added
;
as
the
Prophet
Samuel
,
of
whom
it
is
said
,
that
he
was
in
fauour
both
with
the
Lord
,
and
also
with
1.
Sam
.
2.
26.
men
.
Yea
our
Sauiour
Christ
himselfe
,
vnto
whom
the
holy
Luk
.
2.
52.
Ghost
giueth
the
same
testimony
:
from
all
which
wee
may
conclude
,
that
honour
and
estimation
amongst
men
,
are
in
themselues
lawfull
and
good
,
for
otherwise
the
Lord
would
neuer
haue
bestowed
them
vpon
his
owne
deere
seruants
,
neither
would
they
haue
retained
them
.
As
also
that
they
are
not
onely
good
in
their
own
nature
,
and
as
they
are
the
gifts
and
blessings
of
God
,
but
euen
in
the
vse
of
the
faithfull
,
seeing
we
haue
hereof
so
many
presidents
.
But
howsoeuer
honours
are
good
,
yet
not
absolutely
and
§.
Sect
.
5.
That
we
must
first
and
principally
seeke
honour
from
God
.
immutably
,
seeing
they
are
subiect
to
be
abused
by
mans
corruption
;
and
therfore
whosoeuer
would
haue
honors
truly
good
vnto
them
,
so
as
they
may
haue
comfort
in
inioying
them
,
they
must
carefully
labour
to
haue
a
holy
vse
of
them
,
and
to
this
purpose
to
obserue
many
cautions
.
As
first
,
they
must
seeke
to
haue
these
honours
from
those
that
are
trulie
honourable
,
and
to
be
praised
of
those
who
are
praise
worthie
;
and
principally
because
the
Lord
is
the
bestower
of
all
true
honours
,
they
must
seeke
in
the
first
place
to
be
approoued
and
praised
by
him
.
And
to
this
end
they
must
labour
to
approoue
,
not
onely
their
outward
actions
,
but
also
their
hearts
and
secret
affections
vnto
God
,
setting
themselues
alwaies
in
his
presence
,
and
performing
all
their
actions
as
in
his
sight
:
and
so
walking
before
God
in
integritie
and
vprightnesse
of
heart
,
they
shall
shew
themselues
to
bee
such
Rom
.
2.
29.
true
Israelites
as
the
Apostle
describeth
:
He
is
a
Iew
which
is
one
within
,
and
the
circumcision
is
of
the
heart
,
in
the
Spirit
,
and
Ioh
.
12.
43.
Ioh
.
5.
44.
not
in
the
letter
,
whose
praise
is
not
of
men
but
of
God
.
And
not
like
those
ambitious
Iewes
,
who
(
as
our
Sauiour
saith
of
them
)
loued
the
praise
of
men
,
more
then
the
praise
of
God
:
and
1.
Ioh
.
3.
20.
Act.
24.
16.
receiued
honor
one
of
another
,
and
did
not
seeke
the
honor
which
commeth
of
God
alone
.
Now
we
cannot
thus
approue
our selues
vnto
God
,
vnlesse
we
approue
our
thoughts
,
words
and
workes
vnto
our
owne
consciences
:
for
as
the
Apostle
Iohn
telleth
vs
,
If
our
heart
condemne
vs
,
God
is
greater
Nil
conscire
sib●
,
nulla
pall●scere
culpa
:
Hic
murus
aheneus
esto
.
Horat
.
then
our
heart
and
knoweth
all
things
.
And
therefore
in
the
next
place
we
must
with
the
Apostle
endeauor
to
haue
alwaies
a
cleare
conscience
towards
God
and
towards
men
:
that
so
it
may
approue
and
giue
a
good
testimonie
vnto
vs.
For
what
will
it
auaile
vs
to
be
commended
of
men
,
who
are
our
fellow
malefactors
,
when
as
God
,
who
is
our
Iudge
,
condemneth
vs
?
What
will
it
profit
vs
to
haue
them
not
onely
excusing
,
but
commending
and
extolling
vs
,
when
as
our
own
conscience
,
which
is
as
good
as
a
thousand
witnesses
,
accuseth
and
giueth
testimonie
against
vs
?
whereas
on
the
other
side
,
though
men
should
defame
vs
,
yet
we
might
with
the
Apostle
reioyce
in
this
,
the
testimonie
of
our
conscience
,
that
in
simplicitie
and
godly
purenesse
,
and
not
in
fleshly
wisedome
,
but
by
the
grace
of
2.
Cor
.
1.
12.
God
,
we
haue
had
our
conuersation
in
the
world
.
And
thus
hauing
approued
our selues
vnto
God
and
our
§.
Sect
.
6.
That
in
the
next
place
we
must
seeke
to
be
honoured
of
the
good
and
vertuous
.
Act.
24.
16.
owne
consciences
;
we
must
in
the
next
place
labour
to
be
approued
vnto
men
:
for
this
was
also
a
part
of
Pauls
exercise
,
to
haue
a
cleare
conscience
euen
before
men
.
Howbeit
wee
are
not
thus
to
labour
that
we
may
commend
our selues
vnto
all
,
seeing
this
is
often
impossible
,
in
respect
of
the
contrarietie
of
mens
iudgements
;
but
next
vnto
God
and
our
owne
consciences
,
we
are
to
endeauour
that
we
may
be
approued
and
commended
of
the
godly
,
vertuous
,
wise
and
iudicious
:
for
these
being
indued
with
the
Spirit
of
God
,
are
best
able
to
discerne
the
things
of
God
,
and
most
fit
and
competent
Iudges
of
vertue
and
goodnesse
,
themselues
being
1.
Cor
.
2.
13.
good
and
vertuous
,
and
their
testimonie
also
and
approbation
will
bring
vnto
those
that
haue
it
most
ioy
and
comfort
,
because
it
is
substantiall
and
well
grounded
.
As
for
the
testimonie
of
the
wicked
and
vngodly
,
it
is
not
to
be
desired
if
we
haue
it
not
,
nor
to
be
valued
and
esteemed
if
we
haue
it
.
So
Augustine
saith
,
I
desire
not
to
be
praised
of
euill
liuers
,
I
Laudari
à
malè
viuent●bus
nolo
,
abhorreo
,
d●testor
;
dolori
mihi
est
,
non
voluptati
,
&c.
Aug.
Hom.
25.
tom
.
10.
abhorre
and
detest
it
,
it
is
rather
a
griefe
then
a
pleasure
vnto
me
;
but
if
I
should
say
that
I
desire
not
to
be
praised
of
those
that
liue
well
,
I
should
but
dissemble
:
if
I
should
say
I
do
desire
it
,
I
feare
lest
I
should
be
more
greedie
of
vanitie
then
of
soliditie
:
what
therefore
should
I
say
?
I
neither
fully
will
it
,
nor
fully
nill
it
:
I
doe
not
fully
will
it
,
lest
I
should
be
indangered
by
humane
praises
;
neither
do
I
fully
nill
it
,
lest
they
should
be
vngratefull
to
whom
I
preach
.
As
therefore
it
is
the
nature
of
all
men
to
desire
praise
,
so
it
is
the
propertie
of
those
who
are
truly
wise
and
vertuous
,
to
desire
this
praise
of
those
that
are
praise-worthie
;
because
wicked
worldlings
are
readie
to
applaud
and
commend
men
when
they
doe
euill
,
and
keepe
them
company
in
their
vngodly
courses
:
in
respect
whereof
a
man
hath
iust
cause
to
suspect
himselfe
,
and
to
examine
his
actions
,
when
impious
men
commend
them
.
So
the
Heathen
man
hearing
that
hee
was
Antisthenes
apud
Laertium
.
de
vit
.
Phil
.
lib
.
6.
cap
.
1.
praised
by
such
as
he
reputed
euill
,
was
iealous
of
himselfe
;
Haue
I
(
said
he
)
done
any
euill
at
vnawares
,
that
such
commend
me
?
And
the
Lacedemonian
when
as
his
King
was
by
Plutarch
.
in
Apothegm
.
lewd
persons
highly
commended
,
was
readie
to
aske
;
Can
any
(
saith
he
)
be
happie
,
and
not
be
bitter
and
distastefull
to
wicked
men
?
yea
our
Sauiour
Christ
himselfe
denounceth
a
woe
against
those
of
whom
all
men
speake
well
,
because
Luk
.
6.
26.
euill
men
wil
not
long
be
in
loue
and
liking
with
the
actions
of
the
good
:
For
as
the
wicked
man
is
an
abomination
to
the
iust
,
so
he
that
is
vpright
in
his
way
,
is
an
abomination
to
the
wicked
:
and
our
Sauiour
hath
told
vs
,
that
the
disciple
is
not
aboue
his
Pro
.
29.
27.
master
,
nor
the
seruant
aboue
his
Lord
,
&c.
If
therefore
they
haue
called
the
master
of
the
house
Beel-zebub
,
how
much
more
Mat
.
10.
2●
.
25.
them
of
his
houshold
?
§.
Sect
.
7.
Whether
it
be
lawfull
to
desire
praise
of
wicked
men
.
But
is
it
then
vnlawfull
to
be
praised
of
worldlings
?
and
are
their
commendations
alwaies
to
be
contemned
and
reiected
?
No
assuredly
,
their
good
word
rather
then
their
euil
is
to
be
desired
,
and
we
are
as
much
as
in
vs
lieth
,
to
walke
vnblameably
before
all
men
,
and
to
be
without
reproofe
.
For
euen
the
Apostle
himselfe
laboured
in
the
declaration
of
the
truth
to
approue
himselfe
,
to
euery
mans
conscience
in
the
sight
2.
Cor
.
4.
2.
of
God
.
And
lest
any
man
should
limit
this
indefinit
speech
to
the
Church
only
;
he
requireth
also
,
that
he
who
is
to
be
chosen
to
the
office
of
a
Bishop
,
should
be
well
reported
of
,
euen
of
1.
Tim
.
3.
7.
them
which
are
without
,
lest
he
should
fall
into
rebuke
,
and
into
the
snare
of
the
diuell
:
because
as
by
our
good
liues
we
should
edifie
our
brethren
,
so
also
as
much
as
in
vs
lieth
,
we
should
helpe
forward
the
conuersion
of
them
that
are
not
yet
called
:
whereas
then
we
are
required
to
neglect
and
contemne
the
good
report
of
worldlings
,
it
is
to
be
vnderstood
respectiuely
,
in
comparison
of
the
approbation
of
God
,
our
owne
consciences
,
or
the
godly
,
when
both
cannot
stand
together
:
neither
must
we
in
our
actions
mainly
aime
at
their
praises
;
but
rather
our
care
must
be
,
to
giue
vnto
them
no
iust
cause
of
euill
report
;
and
then
neither
to
be
much
troubled
if
they
defame
vs
,
seeing
our
case
is
common
with
our
master
,
nor
yet
too
much
affected
with
their
praises
,
when
they
do
commend
vs
;
but
yet
if
continuing
in
well-doing
and
in
an
vpright
course
,
pleasing
both
to
God
and
good
men
,
we
may
haue
their
good
word
,
in
respect
that
they
through
some
common
grace
receiued
,
do
begin
to
like
some
morall
vertues
in
vs
,
or
doe
loue
our
person
by
reason
of
some
naturall
parts
which
they
affect
,
or
in
respect
of
common
humanitie
,
kindred
,
alliance
or
some
benefit
receiued
,
we
are
to
nourish
rather
then
neglect
it
,
not
only
for
our
owne
sakes
,
who
naturally
desire
to
be
well
spoken
of
by
all
,
but
for
theirs
especially
,
in
that
hereby
wee
may
helpe
forward
their
conuersion
,
and
bring
them
by
degrees
from
the
louing
of
our
persons
,
to
the
liking
and
embracing
of
our
religion
and
conuersation
.
And
so
much
for
the
persons
from
whom
honor
and
good
§.
Sect
.
8.
That
honour
is
onely
to
be
desired
for
vertues
and
good
actions
.
estimation
is
to
be
sought
:
the
next
thing
to
be
obserued
,
is
,
that
as
we
are
to
seeke
it
from
the
good
,
so
also
for
true
vertues
and
good
actions
;
for
honor
is
the
reward
wherewith
God
crowneth
vertue
,
&
his
good
gifts
and
graces
in
his
seruants
,
and
therefore
those
that
take
it
vpon
them
,
being
destitute
of
these
,
are
but
vsurpers
who
intrude
vpon
other
mens
right
.
As
for
example
,
those
who
desire
to
be
honored
for
their
sinnes
and
vices
,
for
bowsing
and
drinking
,
for
rioting
and
wastefull
spending
,
for
quarrelling
,
fighting
,
reuenging
wrongs
and
such
like
:
which
howsoeuer
they
may
make
men
esteemed
and
well
spoken
of
among
wicked
men
,
like
vnto
themselues
,
yet
nothing
maketh
them
more
base
Luk
.
16.
15.
and
contemptible
in
the
sight
of
God
,
and
of
all
that
are
good
and
vertuous
.
Secondly
,
men
vniustly
arrogat
this
honor
vnto
themselues
for
vanities
and
things
of
no
worth
,
neither
doth
so
rich
a
reward
as
true
honor
belong
vnto
men
for
euery
friuolous
trifle
:
and
thus
did
they
who
built
the
tower
of
Babel
to
get
them
a
name
.
And
Absolon
hauing
no
vertues
Gen.
11.
to
eternize
his
memorie
,
erected
a
pillar
and
called
it
after
his
owne
name
,
that
hereby
his
fame
might
continue
to
posteritie
:
and
so
the
Psalmist
obserueth
,
that
the
wicked
imagining
that
their
houses
and
habitations
shall
continue
for
euer
,
call
their
lands
by
their
owne
names
,
that
so
when
2.
Sam
.
18.
18.
their
liues
end
their
fame
may
continue
.
And
thus
many
among
our selues
erect
goodly
houses
which
they
neuer
inhabit
,
and
stately
tombes
to
lay
in
their
rotten
bodies
,
that
Psal
.
49.
11.
by
these
meanes
their
honor
may
be
preserued
,
and
their
fame
remaine
in
after
ages
.
Lastly
,
they
vniustly
challenge
honors
who
being
destitute
of
all
true
good
,
do
put
on
a
vizard
of
vertue
,
and
make
shew
of
that
goodnesse
which
they
neuer
so
much
as
loued
or
desired
,
not
caring
at
all
to
be
vertuous
and
religious
,
but
only
counterfeit
them
hypocritically
,
that
by
seeming
that
they
are
not
,
they
may
obtaine
that
honor
and
praise
which
they
haue
no
hope
of
hauing
,
if
they
appeared
in
their
owne
likenesse
:
wherein
what
do
they
else
but
play
the
imposters
and
deceiuers
,
challenging
the
precious
and
true
coine
of
honor
and
glorie
,
for
their
false
and
counterfeit
wares
,
worthie
in
this
respect
rather
to
stand
vpon
the
pillery
,
that
al
men
may
take
notice
of
their
cosenage
,
and
learne
by
their
example
to
scorne
their
base
shifts
,
then
to
be
aduanced
into
the
seate
of
honor
.
If
therfore
we
would
haue
true
honor
,
let
vs
labour
to
be
that
wee
seeme
,
and
indeauour
more
to
approue
our
hearts
vnto
God
,
then
our
outward
actions
vnto
men
:
otherwise
our
honor
being
but
a
shadow
of
a
shadow
,
vaine
in
it selfe
,
and
grounded
vpon
a
vaine
and
false
cause
,
is
like
but
to
haue
a
short
raigne
;
for
God
abhorring
hypocrisie
,
will
in
the
end
pull
off
the
hypocrites
vizard
,
and
shewing
him
in
his
owne
naturall
deformitie
,
will
expose
him
to
the
scorne
and
contempt
of
all
men
.
And
following
the
Apostles
example
,
let
vs
desire
to
haue
praise
attend
vpon
vertue
and
goodnesse
,
and
not
go
before
it
,
and
build
it
not
on
the
sandie
foundation
of
false
shewes
and
deceitfull
colours
,
if
we
meane
to
haue
it
of
any
continuance
,
but
on
truth
,
honestie
,
iustice
,
puritie
and
the
works
of
loue
:
Whatsoeuer
things
(
saith
hee
)
are
true
,
whatsoeuer
things
are
honest
,
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
pertaine
to
loue
,
whatsoeuer
things
Phil
.
4.
8.
are
of
good
report
,
if
there
be
any
vertue
,
or
if
there
be
any
praise
,
thinke
on
these
things
.
Finally
,
as
we
are
to
desire
honor
and
praise
for
that
which
§.
Sect
.
9.
That
we
ought
to
affect
such
honours
as
are
moderate
and
proportionable
to
our
deserts
.
is
honest
and
praise-worthie
,
so
in
respect
of
the
measure
they
should
be
moderate
,
and
in
some
proportion
fitted
to
our
vertues
and
good
parts
;
for
as
it
is
impious
to
desire
praise
,
for
that
which
is
euill
;
so
is
it
vnequall
and
vniust
,
to
affect
great
honors
for
small
deserts
,
and
proud
ambition
,
to
desire
to
be
preferred
before
those
who
farre
exceed
vs
in
vertue
and
goodnes
.
In
which
respect
we
are
carefully
to
take
heed
of
selfe-loue
,
which
makes
vs
to
amplifie
our
owne
good
parts
,
and
in
comparison
of
them
to
extenuate
other
mens
,
and
causeth
vs
to
looke
(
as
it
were
)
thorow
a
truncke
of
a
far
vnequall
bore
,
turning
the
small
end
to
our
neighbours
vertues
,
which
scanteth
them
to
our
sight
,
and
maketh
them
appeare
lesse
and
fewer
then
they
are
;
and
the
great
end
to
our
owne
,
whereby
our
sight
is
so
inlarged
that
wee
see
all
and
more
too
.
But
aboue
all
things
let
vs
take
heed
,
though
we
be
neuer
so
excellent
,
that
we
suffer
and
admit
those
praises
only
which
belong
vnto
men
,
not
daring
or
presuming
to
encroach
vpon
Gods
titles
and
royalties
.
In
which
respect
Herod
offended
,
when
he
assumed
vnto
him
the
praise
due
to
his
Creator
;
and
the
Heathen
Emperours
,
whose
pride
made
Act.
12.
them
forget
their
mortalitie
,
and
to
aspire
vnto
diuine
worship
.
And
thus
(
as
I
take
it
)
doth
this
flattering
age
offend
,
which
giues
vnto
Princes
and
great
personages
the
highest
and
most
transcendent
titles
of
vertue
and
goodnes
,
as
most
mightie
,
most
excellent
,
most
high
,
most
gracious
,
most
diuine
and
such
like
.
Which
howsoeuer
they
may
be
excused
,
that
they
are
not
giuen
them
absolutely
,
but
comparatiuely
in
respect
of
other
men
;
or
that
onely
thereby
is
signified
,
that
they
are
very
excellent
in
these
things
:
yet
herein
these
phrases
and
titles
thus
ascribed
,
admit
of
no
excuse
,
in
that
they
leaue
none
that
are
higher
for
God
himselfe
;
and
because
men
hereby
in
shew
and
sound
of
words
match
themselues
with
him
,
which
being
at
least
an
apparance
of
euill
,
Christians
ought
to
auoid
.
For
whereas
it
may
be
alleaged
,
Psal
.
82.
1.
6.
that
Princes
are
said
in
the
Scriptures
to
bee
Gods
;
to
this
I
answere
,
that
this
name
is
attributed
vnto
them
,
not
in
respect
of
any
thing
in
their
persons
,
but
onely
in
regard
of
their
office
and
ministerie
;
because
they
stand
in
the
place
of
God
,
as
his
Vicegerents
and
deputies
,
and
therefore
they
haue
his
title
,
seeing
they
sustaine
his
person
:
in
which
sense
also
the
Lord
saith
vnto
Moses
,
that
he
had
made
him
Pharaohs
God
,
that
is
,
his
owne
deputie
and
ambassadour
vnto
him
.
Neither
in
this
respect
is
this
title
giuen
onely
vnto
great
Princes
,
but
is
common
with
them
vnto
any
inferiour
Exod
.
21.
6.
&
22.
8.
Magistrates
,
as
appeareth
in
other
places
.
And
therefore
this
title
giuen
vnto
them
in
respect
of
their
calling
and
office
,
excuseth
not
those
,
who
giue
vnto
them
Gods
peculiar
attributes
,
in
respect
of
their
persons
;
in
which
regard
if
any
should
giue
the
title
of
God
vnto
any
mortal
man
,
he
should
commit
horrible
blasphemie
,
and
sacrilegious
impietie
.
But
as
honour
ought
not
to
bee
sought
vnmeasurably
in
§.
Sect
.
10.
That
honours
ought
not
to
be
immoderately
desired
.
respect
of
the
quantitie
;
so
neither
immoderatly
,
and
ouer
greedily
in
respect
of
our
affection
:
in
regard
whereof
wee
should
rather
haue
it
pressed
vpon
vs
,
then
snatch
it
with
violence
;
and
rather
stay
till
it
come
voluntarily
to
attend
vpon
vertue
,
then
to
send
for
it
in
post
hast
;
or
to
compell
it
by
force
to
performe
this
dutie
:
for
as
it
is
not
to
be
reiected
when
it
proffereth
it
seruice
,
so
it
is
not
to
be
pressed
hereunto
,
lest
we
make
it
slauish
and
base
,
which
in
it
owne
nature
is
free
and
generous
.
To
this
purpose
Augustine
aduiseth
vs
,
that
we
should
not
wholly
accept
,
nor
wholly
reiect
,
all
that
honour
which
is
offered
vnto
vs
;
for
he
that
despiseth
all
honour
and
fame
,
for
his
good
parts
,
and
for
that
which
he
hath
well
done
,
seemeth
to
abase
,
and
not
thankfully
to
acknowledge
the
gifts
of
God
,
which
is
not
agreeable
with
pietie
;
and
on
the
other
side
,
he
that
embraceth
all
that
is
offered
,
doth
not
a
little
exceed
the
bounds
of
modestie
.
And
as
we
Non
magnanimitatis
est
magnos
petere
honores
sed
contemnere
.
Aug.
de
ciuit
.
dei
.
lib
.
5.
Phil
.
4.
8.
Laus
humana
non
appeti
a
rectè
faciente
,
sed
sequi
debet
rectè
facientem
.
Aug.
de
Serm
.
Domini
.
Bonum
est
laudari
,
sed
praestantius
est
laudabilem
esse
.
Senec
.
are
not
to
doe
good
actions
purposely
to
this
end
,
that
wee
may
haue
the
praise
of
men
,
for
then
we
shall
haue
the
hypocrites
reward
;
but
for
loue
of
God
and
goodnesse
,
and
to
aduance
his
glorie
:
rather
affecting
to
do
those
things
which
deserue
fame
,
then
the
obtaining
of
fame
it selfe
;
because
honour
must
be
the
fruite
and
effect
of
well-doing
,
and
not
the
motiue
or
finall
cause
;
and
(
as
one
saith
)
It
is
good
to
be
praised
,
but
better
to
be
praise-worthie
:
So
on
the
other
side
when
we
haue
done
vertuously
and
to
good
ends
,
and
haue
due
commendation
attributed
vnto
vs
,
wee
are
not
to
neglect
or
despise
it
;
for
this
were
to
shew
no
true
humilitie
,
but
contemptuous
pride
,
and
disdainfull
arrogancie
,
whereby
men
attribute
so
much
to
themselues
,
that
they
care
not
what
others
think
of
them
.
Yea
seeing
honour
is
the
reward
wherewith
God
euen
in
this
life
crowneth
vertue
,
it
is
altogether
as
vnlawfull
to
reiect
his
gift
when
hee
proffereth
it
vnto
vs
,
as
ambitiously
to
desire
it
before
it
is
offered
.
Which
moderation
if
wee
would
obserue
in
our
affection
,
it
behoueth
vs
first
,
to
obserue
this
golden
meane
in
our
iudgements
:
for
as
on
the
one
side
we
are
not
basely
to
esteeme
of
honor
and
a
good
name
,
lest
we
reiect
it
,
when
it
is
lawfully
offered
;
so
on
the
other
side
wee
are
not
to
ouerualue
it
,
esteeming
it
of
greater
worth
and
excellencie
then
Gods
spirituall
graces
,
or
the
glorie
of
his
kingdome
,
lest
the
gaining
of
this
which
is
but
imperfect
and
of
momentanie
continuance
,
weane
our
hearts
from
that
which
is
most
absolute
and
eternall
.
And
if
we
neither
ouerualue
it
in
our
iudgements
,
nor
too
§.
Sect
.
11.
That
good
meanes
onely
must
be
vsed
for
the
obtaining
honous
▪
eagerly
pursue
it
with
our
affections
,
then
will
it
also
follow
,
that
we
will
vse
only
good
meanes
for
the
obtaining
of
it
:
for
euen
common
reason
will
teach
vs
,
not
to
hazard
things
which
we
esteeme
of
such
infinite
value
,
for
the
obtaining
of
those
which
in
comparison
wee
doe
but
meanely
respect
.
Whereas
contrariwise
when
as
wee
ouerprise
honours
and
preferments
,
and
too
much
set
our
hearts
vpon
them
;
it
is
a
strong
tentation
to
moue
vs
,
to
the
vse
of
wicked
and
vnlawfull
meanes
,
for
the
compassing
of
them
,
when
as
those
which
are
lawfull
faile
;
as
wee
may
see
in
the
example
of
Caine
,
Abimel●ch
,
Absalon
,
Haman
and
many
others
.
And
thus
ordinarily
men
offend
who
affect
their
owne
praises
by
others
dispraises
,
and
grace
themselues
by
the
disgrace
of
their
neighbours
,
treading
vpon
the
necks
of
those
,
who
are
better
then
themselues
,
that
they
may
serue
as
steps
whereby
they
may
rise
into
the
seate
of
honour
.
And
so
likewise
they
who
labour
to
aduance
themselues
by
Machiauellian
policies
,
treacherie
,
falsehood
,
hypocrisie
and
deceit
;
not
caring
how
dishonest
the
means
be
,
nor
how
foule
the
way
,
so
they
may
at
their
iourneys
and
come
to
the
palace
of
honour
,
and
attaine
vnto
the
glorie
of
the
world
.
But
among
many
other
,
I
cannot
omit
that
vsuall
course
of
bribing
,
so
much
practised
in
these
daies
;
whereby
men
blush
not
to
aspire
vnto
all
preferments
,
although
it
were
so
odious
euen
to
the
very
Heathens
,
who
had
nothing
but
the
light
of
nature
to
guide
them
,
that
they
made
lawes
against
this
ambition
,
condemning
him
who
aspired
by
gifts
to
honours
and
preferments
,
in
an
hundred
peeces
of
gold
,
and
with
perpetuall
infamie
and
disgrace
.
And
yet
among
vs
who
professe
Christianitie
,
Lex
Julia
.
no
way
so
commonly
leadeth
to
the
palace
of
honour
as
this
siluer
streete
.
But
if
we
would
haue
our
honours
lawfull
,
so
as
wee
may
haue
true
comfort
in
enioying
them
,
we
must
auoid
all
these
wicked
courses
,
and
vse
onely
those
meanes
which
are
lawfull
and
honest
for
the
procuring
of
them
.
Furthermore
,
if
wee
would
haue
our
honours
good
and
§.
Sect
.
12
That
we
must
not
propound
our
owne
honor
as
our
chi●fe
and
maine
end
.
lawfull
vnto
vs
,
we
must
not
in
our
courses
and
actions
propound
them
as
our
maine
and
principall
ends
,
but
alwaies
make
them
inferiour
and
subordinate
to
the
glorie
of
God
,
setting
that
before
vs
as
our
chiefe
and
last
end
,
in
all
our
Laudari
hand
metuam
,
nequ●
enim
mihi
cu●nea
fibra
●st
:
sed
recti
finemque
extremumque
esse
recuso
.
Euge
tuum
et
bellè
,
&c.
Pers
.
Sat.
1.
Mat
.
5.
16.
1.
Cor
.
10.
31.
words
and
actions
,
and
only
desiring
our
owne
fame
and
reputation
,
as
it
doth
like
an
humble
handmaid
attend
vpon
it
.
And
this
end
our
Sauiour
propoundeth
,
willing
vs
,
to
let
our
lights
shine
before
men
,
that
they
seeing
our
good
workes
may
glorifie
our
Father
which
is
in
heauen
:
And
his
holy
Apostle
chargeth
vs
,
that
whether
we
●ate
or
drinke
,
or
whatsoeuer
wee
doe
,
that
all
be
referred
to
the
glorie
of
God
.
Now
this
we
doe
,
when
as
finding
our
actions
tending
to
the
aduancement
of
Gods
glory
,
we
resolutely
goe
forward
in
them
,
although
that
they
tend
to
our
discredit
and
disgrace
among
men
,
not
caring
who
speake
euill
of
vs
,
so
that
we
be
assured
that
God
approueth
vs
;
according
to
the
example
of
the
Apostle
,
who
constantly
went
forward
in
his
Christian
course
,
by
honor
and
dishonor
,
euill
report
and
good
report
.
And
when
as
holding
on
2.
Cor
.
6.
8.
in
this
way
,
wee
are
dishonoured
among
men
,
yet
shall
wee
haue
no
want
of
honour
,
seeing
the
Lord
himselfe
will
be
our
glory
,
and
lift
vp
our
heads
,
when
as
men
seeke
to
tread
vs
vnderfoot
,
as
the
Prophet
Dauid
speaketh
.
Whereas
on
the
other
Psal
.
3.
3.
&
62.
7.
Mat
.
6.
2.
7.
Gal
.
1.
10.
side
,
if
we
chiefly
aime
at
our
owne
praise
,
we
shall
haue
the
hypocrites
reward
;
if
we
affect
popularitie
,
and
seeke
in
the
first
place
to
please
men
,
that
so
we
may
be
had
in
honour
and
esteeme
,
wee
shall
haue
little
comfort
by
it
,
seeing
wee
plainely
shew
hereby
,
that
wee
are
not
the
seruants
of
Iesus
Christ
;
if
we
loue
the
praise
of
men
,
more
then
the
praise
of
God
;
and
thus
immoderately
seeke
the
praise
one
of
another
,
Ioh
.
5.
44.
wee
are
destitute
of
true
faith
,
as
our
Sauiour
telleth
vs.
Finally
,
if
we
would
haue
our
honours
good
and
lawfull
,
§.
Sect
.
13.
We
must
not
let
honour
rest
with
vs
,
but
returne
it
wholly
vnto
God
.
we
must
not
let
them
,
when
they
are
ascribed
vnto
vs
,
rest
with
vs
;
but
returne
them
wholly
vnto
the
Lord
,
from
whom
we
haue
receiued
whatsoeuer
is
commendable
,
and
praiseworthie
in
vs.
And
as
bright
shining
and
golden
vessels
,
do
not
retaine
the
beames
of
the
Sunne
which
they
receiue
,
but
returne
them
backe
,
and
double
them
by
reflection
;
so
hauing
from
the
Sunne
of
righteousnesse
these
bright
beames
of
his
grace
and
vertue
,
not
onely
to
warme
our
hearts
,
●ut
also
to
shine
in
our
words
and
actions
,
we
are
to
reflect
them
backe
againe
with
all
praise
due
vnto
them
,
seeing
from
him
alone
we
haue
receiued
them
.
For
euery
good
and
perfect
gift
Iam
.
1.
17.
1.
Cor
.
4.
7.
commeth
from
him
;
and
what
haue
we
that
we
haue
not
receiued
,
from
this
fountaine
of
all
goodnesse
?
And
as
the
riuers
receiuing
their
fulnesse
from
the
Ocean
,
pay
their
tribute
by
returning
their
streames
vnto
it
backe
againe
,
which
homage
if
they
should
denie
to
yeeld
,
their
swelling
waters
would
beare
down
their
own
banks
,
and
drowne
the
countrie
:
so
we
receiuing
from
the
infinit
ocean
of
all
goodnesse
,
whatsoeuer
fulnesse
wee
haue
of
grace
and
vertue
,
and
the
praises
which
are
due
vnto
them
,
are
by
humble
acknowledgement
and
thanksgiuing
,
to
returne
vnto
him
the
whole
honour
of
them
;
which
tribute
if
we
refuse
to
pay
,
and
shew
our
rebellion
against
our
great
Lord
,
by
incroching
vpon
his
right
,
thinking
to
grow
rich
by
robbing
of
him
,
and
keeping
all
to
our
owne
vse
;
these
gifts
thus
retained
,
will
make
vs
but
to
swell
with
pride
,
and
breaking
downe
the
bankes
of
modestie
and
humilitie
,
will
not
onely
emptie
vs
of
all
grace
and
goodnesse
,
but
make
all
our
good
parts
we
haue
,
hurtfull
and
pernicious
vnto
all
that
are
about
vs.
And
therfore
let
vs
,
when
God
giueth
vs
his
graces
,
and
the
honour
due
vnto
them
,
crie
out
with
the
people
of
God
:
Not
vnto
vs
O
Lord
,
not
vnto
vs
,
but
vnto
thy
name
giue
the
glorie
,
for
thy
Psal
.
115.
1.
louing
mercie
,
and
for
thy
truths
sake
.
Let
vs
when
wee
are
fruitfull
in
the
workes
of
pietie
and
righteousnesse
,
confesse
with
the
Apostle
,
that
it
is
not
wee
,
but
the
grace
of
God
that
1.
Cor
.
15.
10.
dwelleth
in
vs
;
and
when
we
haue
these
crownes
of
honour
bestowed
on
vs
for
our
vertues
and
good
parts
;
let
vs
with
the
foure
and
twentie
Elders
,
cast
them
downe
at
Gods
feet
,
before
his
throne
,
acknowledging
him
alone
worthie
,
of
all
Apoc
.
4.
10.
11.
honour
,
glory
and
power
,
because
he
is
the
author
and
creator
of
all
goodnesse
;
and
with
the
blessed
Angels
and
Saints
,
crie
out
aloud
saying
;
Praise
and
glory
,
and
wisdome
Apoc
.
7.
12.
and
thanks
,
and
honour
and
power
,
and
might
,
be
vnto
our
God
for
euermore
,
Amen
.
For
the
fuller
our
mouthes
are
of
Gods
praises
,
and
our
hearts
of
humilitie
and
thankfulnesse
,
the
more
will
the
Lord
inrich
vs
with
his
graces
,
and
powre
into
our
minds
and
soules
,
the
precious
oile
of
vertue
and
all
goodnes
,
when
the
wind
of
pride
and
vaineglory
is
quite
expelled
.
Lastly
,
that
our
honours
and
good
name
may
be
vnto
vs
§.
Sect
.
14.
We
must
employ
our
honours
vnto
good
vses
.
truely
good
and
lawfull
,
we
must
,
when
we
haue
them
,
imploy
them
to
good
vses
,
and
make
them
serue
not
onely
for
the
aduancement
of
Gods
glory
,
of
which
I
haue
already
spoken
,
but
also
to
the
good
and
saluation
,
both
of
our
neighbours
and
our selues
;
as
namely
,
wee
ought
to
vse
all
the
loue
,
authoritie
and
credit
which
we
haue
with
them
,
as
cords
to
pull
them
backe
in
the
headlong
course
of
sinne
,
and
as
allurements
to
intice
them
to
follow
our
example
,
in
those
vertues
and
good
parts
,
for
which
we
are
so
commendable
.
And
for
our selues
,
when
wee
consider
that
God
by
furnishing
vs
with
his
gifts
and
graces
,
hath
made
vs
not
onely
esteemable
in
his
owne
sight
,
but
also
honourable
among
men
;
let
this
rich
reward
make
vs
to
yeeld
vnto
God
all
thankfulnesse
and
obedience
:
let
this
our
credit
and
reputation
make
vs
carefull
in
auoiding
all
sinne
,
whereby
our
honour
will
be
blemished
and
impeached
;
and
let
this
garland
of
earthly
honour
serue
to
incourage
vs
,
more
chearefully
to
run
on
in
our
Christian
race
,
that
so
also
we
may
obtain
that
precious
and
heauenlie
crown
of
euerlasting
glory
.
And
thus
haue
I
set
downe
the
cautions
which
are
required
§.
Sect
.
15.
That
lawfull
honours
are
to
be
desired
for
Gods
glory
.
vnto
lawfull
honours
,
which
being
obserued
,
they
are
good
and
warrantable
;
and
therefore
to
be
moderatelie
desired
if
wee
haue
them
not
,
and
duly
esteemed
if
wee
haue
them
.
Neither
is
it
to
be
esteemed
true
humility
,
but
stupiditie
and
senslesnesse
,
not
to
be
affected
with
the
sweet
odour
of
a
good
name
.
And
howsoeuer
ambition
,
vaine
glorie
,
and
worldly
and
carnall
honours
,
are
to
bee
contemned
of
all
Christians
,
as
we
shall
afterwards
shew
,
yet
these
lawfull
honours
,
fame
and
reputation
,
wherein
the
former
conditions
are
obserued
,
both
in
compassing
and
vsing
them
,
may
,
yea
ought
to
be
desired
and
esteemed
,
seeing
they
tend
to
Gods
glory
,
the
good
of
our
brethren
,
and
the
furthering
of
our
owne
saluation
.
For
when
as
we
shine
gloriously
in
the
eies
of
men
,
in
the
light
of
a
godly
life
,
then
is
our
heauenly
Father
glorified
,
as
our
Sauiour
telleth
vs
;
both
because
hee
is
Mat
.
5.
16.
the
author
and
fountaine
of
all
these
graces
and
good
gifts
,
and
our
Lord
and
Master
,
vnder
whose
rule
and
gouernment
wee
thus
profit
in
vertue
and
goodnesse
:
and
also
because
whatsoeuer
praise
we
haue
of
men
,
we
thankfully
returne
it
vnto
him
.
Euen
as
contrariwise
when
as
we
dishonour
our
2.
Sam
.
12.
14.
selues
by
our
sins
,
we
also
cause
the
name
of
the
Lord
to
be
blasphemed
and
euill
spoken
of
by
those
who
are
strangers
to
his
grace
.
And
therefore
though
there
were
no
other
reason
moouing
vs
to
seeke
this
honour
and
good
report
,
yet
this
were
sufficient
,
that
by
it
our
heauenly
father
is
also
glorified
,
though
we
did
not
respect
our
fame
,
for
our
owne
sakes
,
yet
for
Gods
sake
we
must
respect
it
,
because
our
discredit
doth
also
tend
to
his
dishonour
.
So
also
wee
are
to
desire
and
esteeme
this
lawfull
honour
§.
Sect
.
16.
That
we
are
to
desire
lawfull
honours
for
our
neighbors
good
:
and
first
because
thereby
he
doth
his
dutie
.
Rom
.
12.
10.
1.
Pet
.
2.
17.
for
our
neighbours
good
;
first
,
because
performing
a
dutie
inioyned
them
by
God
,
they
are
also
made
partakers
of
his
promises
and
rewards
;
for
the
Lord
requireth
in
the
fifth
Commandement
,
that
we
should
honour
them
who
are
superiour
vnto
vs
in
gifts
,
and
that
wee
should
acknowledge
and
giue
due
respect
to
his
graces
wheresoeuer
wee
find
them
;
and
in
the
ninth
Commandement
,
that
we
should
be
carefull
in
preseruing
the
fame
and
reputation
of
our
neighbours
;
the
Apostle
also
chargeth
vs
,
that
in
giuing
honour
,
we
striue
to
goe
one
before
another
;
and
that
we
should
honour
all
men
,
loue
brotherlie
loue
,
feare
God
and
honour
the
King
.
And
to
his
Commandement
the
Lord
hath
added
the
promise
of
long
life
,
as
a
type
of
life
euerlasting
,
and
the
earthly
Canaan
,
as
a
pledge
of
our
heauenly
inheritance
,
of
which
it
is
a
most
manifest
signe
that
we
are
heires
,
when
as
we
loue
,
reuerence
and
respect
the
children
of
God
,
for
those
gifts
and
graces
which
wee
see
shining
in
them
;
as
appeareth
in
the
fifteenth
Psalme
,
where
it
is
made
a
marke
of
one
that
is
to
inherit
Gods
Kingdome
,
to
contemne
a
vile
person
,
or
a
desperate
sinner
,
and
to
honour
them
that
feare
the
Lord
.
And
Psal
.
15.
4.
therefore
when
our
neighbours
doe
thus
respect
and
reuerence
vs
,
for
our
vertues
and
good
parts
,
we
are
exceedinglie
to
reioyce
,
not
onely
in
respect
of
God
,
because
his
will
is
done
on
earth
,
or
our selues
,
because
wee
are
adorned
with
this
crowne
of
vertue
;
but
also
in
regard
of
our
neighbours
,
from
whom
we
haue
this
honour
,
because
they
performe
that
dutie
which
God
requireth
of
them
,
and
thereby
manifest
that
they
shall
be
partakers
of
his
promises
,
and
heires
of
euerlasting
life
.
Secondly
,
we
are
to
desire
this
honour
and
good
esteeme
§.
Sect
.
17.
We
must
desire
lawfull
honour
that
our
neighbour
may
be
thereby
edified
.
for
our
neighbours
sake
,
that
hee
may
thereby
bee
edified
,
when
as
he
not
only
seeth
our
good
example
,
but
also
liketh
and
approoueth
it
;
for
it
is
a
notable
degree
to
the
imbracing
of
goodnesse
in
a
mans
selfe
,
when
he
beginneth
to
honour
and
reuerence
it
in
another
.
Besides
,
there
is
alwaies
with
this
honour
and
respect
,
great
authoritie
ioyned
in
the
partie
who
is
thus
honoured
,
ouer
him
who
yeeldeth
it
vnto
him
,
which
is
not
forced
,
but
willing
and
voluntary
;
and
this
is
very
effectuall
and
powerfull
to
draw
men
vnto
all
good
and
religious
courses
,
because
it
procureth
audience
and
respect
vnto
their
words
and
perswasions
;
and
therfore
we
ought
carefully
to
maintaine
our
honour
,
that
so
we
may
also
preserue
our
authoritie
,
for
the
good
and
edification
of
our
brethren
,
in
which
respect
,
the
Apostle
chargeth
Timothie
and
Titus
to
preserue
their
credit
from
contempt
,
that
so
1.
Tim
.
4.
12.
Tit
.
2.
15.
hauing
more
authoritie
with
the
people
,
their
ministerie
might
be
more
effectuall
to
perswade
them
to
imbrace
the
truth
,
and
follow
good
and
vertuous
courses
.
Whereas
contrariwise
when
a
mans
credit
is
impeached
,
and
his
good
name
blemished
,
hee
loseth
al
authoritie
and
meanes
of
doing
good
:
either
by
perswading
to
that
which
God
requireth
,
or
indisswading
from
sinne
;
seeing
no
man
is
willing
to
receiue
his
physick
,
of
whom
the
fame
goeth
,
that
he
hath
long
had
the
same
disease
,
and
cannot
cure
himselfe
.
Lastly
,
as
we
are
to
preserue
our
good
name
and
credit
for
§.
Sect
.
18.
That
we
must
preserue
our
honour
and
good
name
to
auoide
scandall
.
the
edification
of
our
brethren
;
so
also
to
preserue
them
from
scandall
,
lest
taking
offence
at
our
liues
,
in
regard
of
the
ill
rumours
they
heare
of
vs
,
they
also
grow
to
dislike
our
profession
and
religion
.
The
consideration
whereof
should
mooue
all
Christians
,
to
an
earnest
care
of
preseruing
their
good
name
and
reputation
,
not
onely
by
auoiding
sinne
,
but
also
all
appearances
of
euill
;
because
in
this
case
supposed
euils
,
rumours
and
iealousies
do
as
much
offend
our
brethren
,
casting
downe
the
weake
,
grieuing
the
strong
,
and
hardning
those
who
are
not
called
,
as
those
which
are
truly
and
really
committed
.
And
thus
it
appeareth
that
we
ought
to
haue
Nobis
necessaria
est
vita
nostraa
,
lijs
fama
nostra
.
Aug.
de
bon
.
viduit
.
cap
.
22.
great
care
of
our
fame
and
reputation
,
in
regard
that
it
is
a
notable
meanes
of
our
neighbours
good
.
To
which
purpose
one
saith
,
that
a
good
life
is
necessarie
vnto
vs
,
and
a
good
name
necessary
vnto
our
brethren
:
and
as
we
must
labour
to
haue
a
good
conscience
before
God
,
so
also
to
haue
a
good
report
among
men
for
our
neighbours
sake
:
and
therefore
cruell
and
vncharitable
is
their
conclusion
,
who
affirme
that
they
will
approue
their
actions
to
God
and
their
owne
consciences
,
and
not
at
all
care
what
men
speake
or
thinke
of
them
,
seeing
the
wounds
which
they
suffer
in
their
reputation
,
without
euer
warding
them
off
,
do
through
their
names
pierce
into
the
consciences
of
their
neighbour
,
and
oftentimes
wound
their
soules
to
the
very
death
,
for
which
Christ
Iesus
shed
his
precious
blood
.
And
as
we
ought
to
seeke
this
lawfull
honor
and
good
report
,
§.
Sect
.
19.
That
we
ought
to
desire
honour
for
our
owne
sake
,
that
it
may
reuiue
and
refresh
vs.
Hec
duo
sectemur
,
nitorem
bonae
conscientiae
et
odorem
bonae
famae
.
in
regard
of
God
and
our
neighbours
,
so
also
in
respect
of
our selues
:
neither
is
it
enough
that
we
haue
the
shining
brightnesse
of
a
good
conscience
,
vnlesse
wee
haue
also
the
sweet
odour
of
a
good
name
:
because
by
this
sweet
perfume
,
not
only
the
standers
by
are
refreshed
,
but
also
our
owne
spirits
reuiued
,
and
our
hearts
cheared
,
so
as
we
may
with
more
comfort
and
courage
hold
on
and
proceed
in
our
good
courses
:
for
as
not
only
the
sight
or
remembrance
of
the
crowne
or
prize
,
but
also
the
applause
of
the
standers
by
refresheth
the
spirits
,
and
giueth
strength
to
the
limmes
of
those
who
run
in
an
earthly
race
;
so
also
in
the
running
of
our
spirituall
race
,
not
only
the
remembrance
of
the
crowne
of
glorie
,
which
they
that
run
shall
obtaine
,
but
also
the
commendation
of
the
godly
and
faithfull
doth
exceedingly
reuiue
and
strengthen
vs
,
to
continue
constant
in
our
course
vnto
the
end
.
And
therfore
considering
how
weake
and
faint
we
are
,
in
so
much
as
we
are
daily
readie
in
our selues
to
slacken
our
pace
,
stand
still
,
or
turne
back
againe
;
it
behoueth
vs
to
desire
,
and
much
to
esteem
this
and
all
other
good
incouragements
and
comforts
,
whereby
we
may
be
strengthened
and
helped
forin
running
this
Christian
race
of
righteousnesse
.
Againe
,
we
are
bound
by
the
Commandements
of
God
,
§.
Sect
.
20.
That
we
are
bound
by
Gods
Commandement
to
preserue
our
honour
and
good
name
.
to
do
all
that
we
lawfully
can
to
obtaine
a
good
name
,
and
to
preserue
our
honor
and
reputation
among
men
:
for
wheras
we
are
commanded
to
honor
our
parents
,
vnder
whom
are
vnderstood
all
superiours
,
whether
it
be
in
gouernment
and
authoritie
,
or
in
Gods
graces
,
gifts
and
vertues
;
we
are
also
inioyned
to
haue
the
like
care
of
our
own
honor
,
when
there
is
this
superioritie
in
our selues
,
because
charitie
beginneth
1.
Tim
.
4.
14
at
home
;
and
our
owne
loue
is
the
rule
of
that
loue
which
we
owe
to
others
:
whereof
it
is
that
the
Apostle
chargeth
Timothie
that
he
should
not
despise
Gods
gifts
bestowed
on
him
.
And
so
also
,
whereas
in
the
ninth
Commandement
,
God
requireth
that
we
should
neither
hurt
,
nor
yet
be
wanting
to
the
fame
and
good
report
of
our
neighbours
:
it
is
also
commanded
that
we
be
alike
carefull
to
keepe
our
fame
and
reputation
,
without
blemish
or
impeachment
;
or
else
we
transgresse
the
commandement
of
Almightie
God
,
and
wound
our
owne
consciences
with
sin
:
for
as
he
is
guiltie
of
the
breach
of
the
sixth
Commandement
,
who
is
wanting
vnto
himselfe
,
in
the
meanes
of
preseruing
his
owne
life
,
and
of
the
seuenth
who
doth
not
vse
all
good
means
to
preserue
his
owne
chastitie
;
so
likewise
of
the
fift
and
ninth
Commandements
,
who
hath
not
a
lawfull
&
laudable
care
of
preseruing
his
own
honor
and
reputation
.
And
hereof
it
is
,
that
because
neglect
of
our
fame
is
a
sinne
,
and
sin
is
Satans
snare
,
wherewith
he
catcheth
&
intangleth
vs
;
therfore
the
Apostle
saith
,
that
a
Bishop
must
be
well
reported
of
,
euen
of
them
which
are
1.
Tim
.
3.
7.
without
,
lest
he
fall
into
rebuke
,
and
into
the
snare
of
the
diuell
.
And
thus
haue
I
shewed
both
what
is
required
to
lawful
honour
,
and
the
reasons
which
should
moue
all
to
desire
and
esteeme
it
,
to
the
end
that
those
reasons
which
shall
hereafter
be
brought
to
perswade
to
the
contempt
,
and
shew
the
vanitie
of
worldly
and
carnal
honors
,
may
not
make
vs
neglect
the
good
with
the
bad
,
or
despise
that
which
God
would
haue
vs
to
value
and
desire
,
for
want
of
due
distinction
.
CHAP.
III
.
Of
riches
,
and
that
they
are
good
in
themselues
,
and
indifferent
in
respect
of
their
vse
.
HAuing
spoken
of
honours
and
of
their
lawfull
§.
Sect
.
1.
That
riches
are
good
in
their
owne
nature
.
vse
:
in
the
next
place
we
are
to
speak
of
riches
,
which
also
are
in
their
owne
nature
good
,
as
being
the
creatures
of
God
,
whose
goodnesse
was
approued
by
his
owne
Gen.
1.
31.
Gen.
2.
11.
12.
testimonie
:
neither
were
they
only
good
in
the
state
of
innocencie
,
but
euen
after
the
fall
,
seeing
in
the
Scriptures
they
are
said
to
be
the
1.
Tim
.
6.
17.
Iob
42.
10.
&
1.
21.
gifts
of
God
:
for
so
it
is
said
,
that
God
gaue
Iob
his
wealth
;
and
the
Lord
professeth
,
that
he
gaue
vnto
the
Israelites
their
Hos
.
2.
8.
corne
,
and
wine
and
oyle
,
and
multiplied
their
siluer
and
gold
:
yea
they
are
not
only
said
to
be
gifts
,
but
benefits
and
Deut
.
28.
2.
3.
4.
16.
17.
Psal
.
112.
1.
3.
rewards
,
which
God
promiseth
to
bestow
vpon
them
that
serue
him
,
as
we
may
see
at
large
in
the
booke
of
Deuteronomie
;
and
threatneth
it
as
a
punishment
of
sinne
to
depriue
them
of
these
benefits
:
and
so
the
Psalmist
saith
,
that
riches
and
treasures
shall
be
in
his
house
that
feareth
the
Lord
.
And
that
which
is
yet
more
,
they
are
called
the
Pro
.
10.
22.
blessings
of
God
:
so
the
Wise
man
saith
,
that
the
blessing
of
the
Lord
maketh
rich
,
and
he
doth
adde
no
sorrowes
with
it
:
and
thus
it
is
said
in
the
Scriptures
by
a
vsuall
phrase
,
that
God
Gen.
26.
12.
39.
5.
30.
27.
Iob
42.
12.
blessed
those
who
were
inriched
,
and
so
they
waxed
rich
.
And
as
the
Lord
bestowed
riches
as
his
gifts
,
benefits
and
blessings
,
so
he
required
that
they
should
be
offered
vnto
him
againe
in
sacrifices
and
oblations
,
and
vouchsafed
vnto
them
this
honor
,
to
haue
his
Exod
.
35.
5.
6.
Tabernacle
and
Temple
made
and
adorned
with
them
.
Finally
,
the
Lord
hath
bestowed
them
vpon
many
of
his
good
seruants
,
and
made
them
to
be
vnto
them
true
benefits
and
blessings
,
as
Gen.
13.
2.
24.
35.
26.
13.
26.
7.
Iob
1.
3.
Abraham
the
father
of
the
faithful
,
Isaack
,
Iacob
,
Iob
and
many
others
,
who
did
not
only
possesse
these
gifts
of
God
,
but
also
by
the
holy
vse
of
them
,
glorified
him
,
and
were
the
better
inabled
to
all
good
and
Christian
duties
.
But
howsoeuer
these
riches
are
good
in
their
owne
nature
,
§.
Sect
.
2.
That
riches
are
mutablie
good
,
and
of
no
great
excellencie
.
and
as
they
proceed
from
God
the
fountaine
of
all
goodnes
,
yet
they
are
not
absolutely
and
immutably
good
,
but
subiect
to
alter
their
nature
according
to
their
owners
,
and
to
bee
corrupted
and
abused
by
mans
sinne
,
who
hath
them
in
possession
:
and
therefore
howsoeuer
they
are
good
,
yet
in
respect
of
the
degree
of
their
goodnes
they
are
but
of
low
and
meane
nature
,
and
of
little
worth
and
excellencie
,
if
they
be
compared
with
Gods
spirituall
graces
,
or
the
eternall
ioyes
1.
Tim
.
4.
4.
1.
Tim
.
6.
18.
Phil
.
3.
7.
8.
of
his
kingdome
.
For
howsoeuer
the
Apostle
Paul
accounted
these
creatures
of
God
good
and
profitable
helpes
,
for
the
performance
of
the
workes
of
mercie
;
yet
comparing
them
with
the
spirituall
riches
of
Christ
and
all
his
benefits
,
he
esteemed
them
no
better
then
drosse
and
dung
,
yea
losse
in
respect
of
the
other
.
And
this
may
further
appeare
in
that
the
Lord
doth
appropriate
his
spirituall
graces
as
his
chiefe
iewels
vnto
his
owne
children
and
seruants
;
whereas
he
giueth
riches
as
common
gifts
both
to
the
good
and
bad
,
and
more
commonly
and
in
greater
measure
to
wicked
worldlings
,
then
to
those
who
truely
feare
him
.
And
with
this
argument
one
concludeth
,
that
riches
are
not
absolutely
good
,
or
Chrysost
.
in
Matth
.
28.
Homil
.
91.
of
any
excellent
nature
:
For
(
saith
he
)
if
gold
had
been
good
absolutely
,
without
question
Christ
would
haue
giuen
it
to
his
Disciples
,
vpon
whom
he
bestowed
gifts
of
vnspeakeable
value
;
but
he
was
so
farre
from
giuing
it
them
,
that
he
did
prohibite
them
to
haue
it
:
and
therefore
the
Apostle
Peter
was
not
onely
not
ashamed
of
his
pouertie
,
but
also
seemeth
to
glorie
in
it
,
saying
,
siluer
Aug.
in
Agg.
●
.
Homil
.
30.
tom
.
10.
and
gold
haue
I
none
.
So
another
saith
,
that
riches
are
giuen
by
God
both
to
the
good
and
euill
,
lest
they
should
be
thought
euill
,
or
a
good
of
any
excellent
nature
.
If
(
saith
he
)
gold
and
siluer
were
giuen
only
to
the
good
,
they
might
rightly
be
thought
to
be
of
some
eminent
goodnesse
:
and
if
they
were
only
wanting
to
the
euill
,
pouertie
might
seeme
a
great
punishment
.
And
if
they
were
only
wanting
to
the
good
,
pouerty
would
seeme
blessednes
.
But
Diuitiae
dantur
bonis
,
ne
putentur
mala
;
malis
▪
ne
putentur
bona
;
multis
,
ne
putentur
magna
.
now
that
we
may
know
that
gold
may
lawfully
be
possessed
,
the
good
haue
it
,
and
that
it
may
appeare
that
it
is
not
the
cause
of
their
goodnes
,
the
wicked
also
enioy
it
,
&c.
&
therefore
God
hath
distributed
gold
&
siluer
vnto
men
,
as
being
good
in
their
own
nature
,
although
they
be
no
chiefe
or
great
good
,
but
in
their
meane
degree
and
order
,
set
forth
the
praise
of
God
the
Creator
of
the
world
.
Yea
so
farre
are
they
from
any
absolute
,
eminent
and
perfect
§.
Sect
.
3.
That
riches
are
of
an
indifferent
nature
in
respect
of
their
vse
.
degree
of
goodnes
,
that
they
are
to
vs
but
of
an
indifferentnature
,
good
to
the
good
,
who
vse
them
well
;
and
euill
to
the
euill
,
who
abuse
them
vnto
sinne
,
making
no
man
that
hath
them
by
their
owne
vertue
and
power
either
the
better
or
the
worse
,
but
are
good
seruants
when
a
good
mind
ruleth
Diuitiae
perinde
sunt
vt
illius
animus
est
qui
ea
possidet
;
qui
vti
scit
,
ei
bona
sunt
;
illi
qui
non
vtitur
rectè
,
mala
.
Terent
.
in
H●auton
.
Eccles
.
39.
26.
27.
them
,
and
wicked
tyrants
ouer
an
abiect
and
base
master
.
To
this
purpose
the
Son
of
Syrach
saith
,
that
the
principall
things
for
the
whole
vse
of
mans
life
,
are
water
,
fire
,
iron
,
salt
,
meale
,
wheat
,
hony
,
milke
,
the
blood
of
the
grape
,
oyle
and
clothing
.
And
all
these
things
are
for
good
to
the
godly
,
but
to
the
sinners
they
are
turned
vnto
euill
.
With
whom
Augustine
agreeth
,
Thou
desirest
(
saith
he
)
to
haue
gold
and
siluer
,
and
they
are
I
assure
thee
good
,
but
not
vnlesse
they
be
well
vsed
;
and
thou
canst
not
vse
them
well
if
thy selfe
be
euill
:
and
hereby
gold
and
siluer
are
Aurum
&
argentum
habere
vis
.
Ecce
&
hoc
dico
bonum
est
,
sed
si
benè
vsus
fueris
,
&c.
Aug.
Serm
.
12.
tom
.
10.
col
.
57.
euill
to
the
euill
,
and
good
to
the
good
,
not
because
they
doe
make
them
good
,
but
because
finding
them
good
,
they
communicate
with
them
in
their
goodnes
.
They
are
not
therefore
absolutely
good
(
like
Gods
spirituall
graces
)
for
then
they
would
make
vs
good
,
but
of
a
meane
and
indifferent
nature
,
good
in
their
owne
nature
,
but
much
corrupted
through
the
fall
of
Adam
.
Neuerthelesse
,
to
those
who
are
raised
by
Christ
and
are
§.
Sect
4.
Riches
are
truely
good
to
the
regenerate
who
haue
a
right
vse
of
them
.
renued
and
regenerate
by
his
Spirit
,
they
are
truely
good
,
both
as
they
are
incouragements
to
stirre
them
vp
to
thankefulnesse
and
obedience
,
and
meanes
and
instruments
of
performing
that
good
to
which
they
are
incouragements
:
and
finally
,
as
they
are
vnto
them
pledges
of
Gods
loue
,
and
earnest
penies
of
their
saluation
.
For
the
faithful
receiuing
these
gifts
and
blessings
from
God
,
and
hauing
nothing
to
returne
vnto
God
in
lieu
of
al
his
benefits
,
do
take
vp
that
wholsome
cup
of
thankesgiuing
,
and
do
praise
the
name
of
the
Lord
,
Psal
.
116.
13.
and
labour
to
expresse
their
thankfulnes
in
al
holy
obedience
to
his
will
,
being
incouraged
with
these
rewards
,
the
which
in
our
estimate
iudging
according
to
sense
,
and
too
much
respecting
things
present
,
are
precious
and
of
great
worth
:
for
howsoeuer
in
truth
these
earthly
things
being
compared
with
Christ
and
his
spirituall
and
heauenly
graces
,
are
as
the
Phil
.
3.
7.
8.
Apostle
reputeth
them
no
better
then
dung
,
yet
in
regard
of
our
weakenesse
,
and
too
much
loue
of
these
earthly
things
,
we
are
more
incouraged
with
them
to
do
God
seruice
then
with
better
gifts
,
and
our
minds
alreadie
inclinable
to
goodnesse
,
being
manured
with
this
earthly
dung
,
become
more
fruitfull
in
obedience
:
as
the
old
wilie
Serpent
cunningly
obserued
;
Doth
Iob
(
saith
he
)
serue
God
for
nought
?
hast
thou
not
Iob
1.
9.
10.
made
an
hedge
about
him
,
and
about
his
house
?
and
about
all
he
hath
on
euery
side
?
thou
hast
blessed
the
worke
of
his
hands
,
and
his
substance
is
increased
in
the
land
.
And
as
they
incourage
Gods
seruants
to
doe
good
,
so
are
§.
Sect
.
5.
Riches
are
the
instruments
and
meanes
of
well
doing
.
Basil
.
de
Inuid
.
Homil
.
11.
they
vnto
them
instruments
of
well
doing
,
and
helpes
and
meanes
,
whereby
they
are
the
better
enabled
to
accomplish
their
godly
and
Christian
desires
.
To
which
purpose
one
saith
,
that
riches
,
power
and
strength
hauing
in
themselues
no
true
felicitie
,
are
the
instruments
of
vertue
to
those
that
vse
them
well
,
and
therefore
he
is
a
wretched
man
that
abuseth
them
;
like
vnto
him
who
taking
into
his
hand
a
sword
to
fight
against
his
enemies
,
doth
turne
the
point
thereof
against
himselfe
for
his
owne
destruction
.
But
especially
we
are
hereby
inabled
to
performe
the
workes
of
mercie
and
of
Christian
liberalitie
,
in
helping
the
distressed
and
relieuing
the
poore
:
in
which
bountie
and
beneficence
wee
more
resemble
our
Creator
,
then
in
almost
any
other
vertue
.
And
howsoeuer
vertue
and
true
godlinesse
doth
not
consist
chiefely
in
the
outward
fact
,
neither
are
any
excluded
from
it
through
the
want
of
externall
things
;
for
a
man
is
to
be
esteemed
bountifull
who
hath
a
bountifull
heart
,
and
is
esteemed
of
God
a
liberall
benefactor
to
the
poore
,
who
hath
a
large
mind
and
a
readie
hand
to
giue
,
though
it
be
out
of
small
abilitie
,
as
appeareth
by
the
example
of
the
poore
widow
casting
in
her
two
mites
,
and
in
Christs
promise
of
reward
to
him
that
should
giue
but
a
cup
of
cold
water
to
any
of
his
disciples
:
yet
herein
rich
men
haue
a
priuiledge
aboue
others
,
in
that
they
haue
meanes
to
expresse
and
shew
their
bountie
,
and
to
giue
a
visible
testimonie
of
their
inuisible
vertue
,
in
actuall
relieuing
of
the
poore
,
whereby
they
outwardly
receiue
much
good
,
and
the
giuers
inwardly
much
comfort
.
And
thus
the
Apostle
would
haue
2.
Tim
.
6.
17.
18.
rich
men
charged
aboue
others
,
to
doe
good
,
and
to
be
rich
in
good
workes
,
and
readie
to
distribute
and
communicate
,
laying
vp
store
for
themselues
,
a
good
foundation
against
the
time
to
come
,
that
they
may
obtaine
eternall
life
.
And
our
Sauiour
Christ
willeth
Luk
.
16.
9.
them
,
to
make
vnto
them
friends
with
the
riches
of
iniquity
,
that
when
they
should
want
,
they
might
be
receiued
into
euerlasting
habitations
.
To
this
purpose
one
saith
,
that
gold
is
reputed
Aurum
bonum
est
,
non
quodte
faciat
bonum
,
sed
vnde
facias
bonum
.
Aug.
in
Mat
.
7.
Serm
.
5.
tom
.
10.
good
,
not
because
it
maketh
vs
good
,
but
because
it
enableth
vs
to
do
good
.
Neither
is
it
to
be
doubted
(
saith
another
)
but
that
a
wise
man
hath
more
matter
and
larger
scope
of
shewing
and
laying
open
his
mind
in
riches
then
in
pouertie
:
for
whereas
the
chiefe
vertue
to
be
shewed
in
this
,
is
to
beare
it
with
patience
and
not
to
sinke
vnder
the
burthen
;
in
the
rich
estate
he
hath
a
large
field
wherin
he
may
shew
his
temperance
,
liberalitie
,
diligence
,
disposition
and
magnificence
.
A
wise
man
wil
not
despise
himselfe
,
though
he
be
of
a
dwarfish
stature
,
but
yet
he
would
rather
chuse
to
be
of
a
manly
and
tall
pitch
;
he
will
shew
the
power
of
his
wisdome
in
a
Senec
.
de
.
vit
.
beat
.
cap
.
22.
wearish
body
,
or
hauing
but
one
eie
,
but
yet
he
would
rather
haue
a
body
strong
and
perfect
,
and
yet
so
,
as
knowing
that
he
hath
a
stronger
thing
within
him
;
hee
can
beare
with
sicknes
,
but
he
wisheth
health
.
For
there
are
some
things
which
although
they
be
but
smal
in
comparison
of
the
chiefe
parts
,
so
that
they
may
be
taken
away
without
the
ruine
of
the
principal
good
,
which
notwithstanding
adde
some
thing
to
the
continuall
ioy
that
springeth
out
of
vertue
.
And
thus
Discant
non
in
facultatibus
crimen
h●rere
,
sed
in
ijs
qui
vti
nesciunt
,
&c.
Ambros
.
in
Euc
.
9.
riches
do
affect
him
and
make
him
cheereful
,
as
a
prosperous
wind
doth
him
●hat
saileth
,
and
as
a
faire
day
and
a
sunnie
bancke
in
the
cold
of
winter
.
Let
therefore
no
man
altogether
reiect
riches
,
because
others
abuse
them
vnto
sin
,
seeing
the
fault
is
not
in
riches
themselues
,
but
in
those
who
do
not
know
how
to
vse
them
:
for
as
they
are
hinderances
to
wicked
men
,
so
they
are
furtherances
to
the
good
,
whereby
they
are
set
forward
in
the
course
of
vertue
.
Finally
,
these
riches
are
to
those
that
vse
them
well
,
not
only
good
in
themselues
,
but
also
pledges
of
Gods
loue
,
and
of
our
eternall
inheritance
in
his
kingdome
;
for
they
who
haue
been
faithfull
in
these
small
things
,
shall
be
made
rulers
of
much
;
they
who
haue
well
vsed
these
earthly
talents
,
they
shall
enter
into
Mat
.
25.
21.
their
masters
heauenly
ioyes
,
as
our
Sauiour
teacheth
vs
;
and
thus
were
the
holy
Patriarchs
by
the
possession
of
earthly
riches
assured
,
as
by
types
and
pledges
,
of
the
eternall
treasures
in
Gods
kingdome
;
by
long
life
,
of
life
euerlasting
;
by
Manna
in
the
wildernesse
,
of
that
heauenly
food
which
neuer
perisheth
;
and
by
the
possession
of
the
earthly
Canaan
,
that
they
should
for
euer
remaine
in
the
spirituall
Sion
,
and
heauenly
Ierusalem
.
And
therefore
Dauid
concludeth
,
that
because
God
had
bestowed
on
him
the
blessings
of
this
life
,
he
would
without
question
continue
vnto
him
his
loue
,
and
make
him
to
dwell
with
him
for
euer
in
his
heauenly
habitation
.
Psal
.
23.
6.
And
thus
it
appeareth
that
riches
are
the
good
blessings
§.
Sect
.
6.
The
reason
of
the
following
discourse
.
of
God
,
to
those
that
are
good
,
and
haue
also
a
good
vse
of
them
.
The
which
point
may
seeme
to
neede
little
proofe
,
or
enforcing
in
this
couetous
age
,
wherein
the
most
men
esteeme
riches
their
chiefest
good
,
and
seeke
more
earnestly
after
them
,
then
the
glorie
of
God
,
or
the
saluation
of
their
owne
soules
;
but
yet
because
Satan
is
readie
to
bring
vs
from
one
extreame
to
another
;
and
as
he
doth
vse
all
alluring
inticements
,
to
cause
worldlings
to
fix
their
hearts
vpon
them
;
so
when
he
hath
to
deale
with
a
weake
Christian
,
whose
affections
are
weaned
from
the
world
,
hee
contrariwise
perswadeth
him
to
hate
these
gifts
of
God
,
and
vtterly
to
reiect
them
,
as
being
in
themselues
vnlawfull
to
be
possessed
.
And
finally
,
because
there
haue
been
some
so
farre
deluded
with
these
tentations
,
drawing
them
to
this
extreame
,
that
they
haue
not
only
condemned
the
vse
of
riches
,
and
affected
voluntarie
pouertie
,
but
also
haue
perswaded
others
to
doe
the
like
;
as
among
the
Heathens
Crates
a
Philosopher
at
Thebes
,
a
man
of
great
riches
,
who
when
he
went
to
studie
Philosophie
at
Athens
,
cast
a
great
treasure
of
gold
into
the
sea
,
saying
that
hee
would
destroy
it
,
lest
it
should
destroy
him
;
whose
practise
Hierome
approueth
,
who
also
being
possessed
Hieron
.
ad
Paulinum
tom
.
1.
with
this
conceit
,
runneth
much
on
this
string
,
abasing
riches
,
and
magnifying
pouertie
:
and
in
our
times
diuers
orders
among
the
Papists
,
as
the
begging
Friars
,
the
Heremits
,
and
Anchorists
doe
religiously
abstaine
from
the
vse
of
riches
,
and
professe
voluntary
pouertie
:
It
shal
not
therfore
be
amisse
to
adde
some
thing
more
concerning
this
point
,
that
those
who
maintaine
this
errour
may
be
conuinced
,
and
the
weake
conscience
confirmed
in
the
lawfull
vse
of
these
gifts
of
God
.
Let
this
then
bee
the
position
,
that
Riches
are
not
to
bee
§.
Sect
.
7.
That
riches
are
not
to
be
reiected
,
because
they
are
the
blessings
of
God
.
condemned
and
reiected
,
but
to
bee
vsed
of
them
that
haue
them
to
the
glorie
of
the
giuer
,
the
benefit
of
Gods
Church
,
and
the
furthering
of
the
owners
in
all
Christian
and
honest
duties
.
And
this
appeareth
,
because
they
are
the
gifts
and
blessings
of
God
,
which
cannot
bee
contemned
and
cast
away
,
without
contempt
to
his
maiestie
who
bestowed
them
,
vnlesse
it
be
in
some
cases
in
which
himselfe
requireth
it
.
Againe
,
they
are
(
as
I
haue
shewed
)
the
instruments
of
doing
good
,
especially
of
Christian
beneficence
,
and
therefore
hauing
those
meanes
granted
vnto
vs
by
God
,
we
are
not
contemptuously
to
reiect
them
,
but
to
vse
these
talents
to
the
glorie
of
our
great
Lord
and
Master
who
hath
intrusted
them
to
our
vse
.
So
our
Sauiour
Christ
doth
not
bid
vs
to
Luk
.
16.
9.
cast
them
away
,
but
to
make
vs
friends
of
them
,
by
liberall
bestowing
them
to
charitable
vses
,
that
so
we
may
be
receiued
into
euerlasting
habitations
.
And
the
Apostle
Paul
doth
1.
Tim
.
6.
17.
18.
Apostolus
hic
in
d●uitijs
cupiditatem
reprehendit
,
non
facultatem
.
Aug.
de
ciuit
.
Dei
lib
.
1.
cap
.
9.
Pro
.
30.
8.
9.
not
condemne
the
possession
of
riches
,
but
would
haue
rich
men
disswaded
from
their
abuse
,
and
perswaded
to
a
right
vse
of
them
.
Yea
contrariwise
the
holy
Ghost
teacheth
vs
to
pray
against
pouertie
,
as
being
in
it selfe
so
farre
from
a
state
of
perfection
,
that
it
is
euill
,
and
both
a
cause
and
fruite
of
sinne
:
so
the
wise
Agur
prayeth
,
Giue
me
not
(
saith
he
)
pouertie
,
lest
I
bee
poore
,
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
And
so
farre
is
he
from
inioyning
this
wilfull
pouertie
,
that
he
commandeth
vs
to
labour
and
take
paines
in
our
lawfull
callings
that
we
may
haue
sufficient
,
not
onely
to
relieue
Eph.
4.
28.
2.
Thes
.
3.
8.
12.
our
own
wants
,
but
also
that
we
may
be
able
to
relieue
the
necessities
of
other
men
.
§.
Sect
.
8.
Why
riches
are
called
the
mammon
of
iniquity
.
But
they
obiect
,
that
our
Sauiour
Christ
and
his
Apostle
calleth
riches
the
mammon
of
iniquitie
,
thornes
,
which
choke
the
good
seed
of
the
word
,
and
snares
to
intangle
and
Luk
.
16.
9.
Mat
.
13.
22.
1.
Tim
.
6.
9.
drowne
vs
in
perdition
.
To
which
I
answere
,
that
our
Sauiour
in
calling
them
so
,
aimeth
not
at
riches
as
they
are
in
their
owne
nature
,
the
gifts
and
blessings
of
God
,
nor
as
they
are
possessed
and
vsed
by
the
faithfull
to
good
purposes
;
but
as
they
are
abused
by
wicked
worldlings
vnto
sinne
,
either
by
their
vnlawfull
getting
of
them
,
or
as
in
their
possession
they
are
puffed
vp
with
pride
,
or
trust
in
them
more
then
in
God
himselfe
;
or
finally
as
they
commonly
abuse
them
,
as
their
instruments
,
to
accomplish
and
bring
to
passe
their
wicked
designes
.
And
to
this
purpose
one
saith
,
that
there
is
neither
holines
in
pouertie
,
or
fault
in
riches
;
but
as
luxuriousnes
Ambros
.
i●
Luc
.
17.
infameth
and
discrediteth
wealth
,
so
holinesse
commendeth
pouertie
.
And
elsewhere
he
saith
,
that
riches
are
very
good
to
Psal
.
112.
9.
Crimen
non
est
in
rebus
,
sed
in
vsu
agentis
.
Bernard
.
Greg
.
moral
.
lib
.
9.
cap
.
28.
them
that
know
how
to
vse
them
,
but
to
him
that
knoweth
it
not
,
they
doe
indeed
become
euill
.
He
hath
distributed
and
giuen
to
the
poore
,
(
saith
the
Psalmist
)
his
righteousnesse
remaineth
for
euer
.
What
therefore
is
better
then
of
thy
riches
to
giue
to
the
poore
,
by
which
God
becommeth
thy
debter
,
in
a
certaine
kinde
of
godly
vsurie
.
It
is
not
therefore
riches
themselues
,
but
their
sinfull
abuse
,
which
Christ
condemneth
of
iniquitie
&
euill
;
neither
doe
they
make
a
man
better
or
worse
,
but
as
they
are
vsed
.
For
as
one
saith
,
There
are
some
rich
whose
wealth
doth
not
lift
them
vp
in
pride
,
but
exalt
them
by
the
workes
of
mercie
;
and
there
are
some
who
abounding
in
worldly
wealth
,
doe
not
seeke
after
the
true
riches
which
are
of
God
;
neither
yet
are
in
loue
with
their
eternall
countrie
,
because
they
thinke
it
sufficient
for
them
to
be
supported
with
these
temporall
things
.
And
therefore
it
is
not
wealth
that
is
in
fault
,
but
the
corrupt
affection
.
For
all
things
that
God
created
are
good
;
but
he
that
abuseth
his
goods
,
behaueth
himselfe
like
the
glutton
,
who
through
greedinesse
killeth
himselfe
with
that
foode
,
wherewith
his
life
should
be
preserued
.
Poore
Lazarus
attained
vnto
euerlasting
Lazarus
pauper
fuit
,
Abraham
in
cuius
sinum
leuatus
est
diues
fuit
.
Aug.
in
.
Psal
.
9.
Ser
.
1.
tom
.
10.
rest
,
and
the
rich
Glutton
was
tormented
,
but
yet
it
was
rich
Abraham
which
did
hold
poore
Lazarus
in
his
bosome
,
&c.
Again
,
there
are
others
who
are
destitute
of
earthly
riches
,
and
yet
are
puffed
vp
in
pride
in
their
owne
conceit
:
these
men
wealth
doth
not
lift
aloft
to
make
ostentation
of
their
power
,
and
yet
the
wickednesse
of
their
disposition
doth
place
them
in
the
number
of
reprobate
rich
men
.
Whomsoeuer
therefore
the
loue
of
life
eternall
doth
not
humble
,
the
Scripture
accounteth
him
in
the
number
of
the
wicked
rich
;
because
when
God
shall
come
to
iudgement
there
will
be
no
difference
,
whether
wee
are
puffed
vp
with
our
goods
,
or
with
our
dispositions
and
affections
.
But
being
well
vsed
they
cease
to
be
in
respect
of
our
vse
of
this
indifferent
nature
,
and
Eccles
.
13.
25.
become
truly
good
vnto
vs.
For
as
the
sonne
of
Syrach
saith
,
Riches
are
good
vnto
him
that
hath
no
sinne
in
his
conscience
,
and
pouertie
is
euill
in
the
mouth
of
the
vngodly
.
And
the
Heathen
man
could
say
,
that
howsoeuer
riches
are
blind
if
they
haue
not
the
eye
of
prudence
to
illuminate
them
,
yet
they
see
Plato
.
acutely
when
they
follow
wisedome
.
Secondly
,
they
obiect
that
a
Christian
man
is
to
follow
§.
Sect
.
9.
In
what
sense
the
Apostles
are
said
to
haue
forsaken
all
.
Mat
.
19.
27.
Luk
.
18.
28.
Phil
.
3.
7.
8.
the
example
of
Christs
Disciples
who
forsooke
all
,
and
followed
Christ
.
I
answere
,
that
the
Apostles
were
said
to
haue
left
all
,
first
in
regard
of
their
estimation
,
when
in
comparison
of
Christ
and
his
benefits
they
lightly
esteemed
them
,
and
(
as
the
Apostle
Paul
professeth
)
reputed
them
no
better
then
dung
.
Secondly
,
in
regard
of
their
hearts
and
affections
,
when
as
they
did
not
adhere
vnto
them
as
before
time
,
but
contemned
them
as
base
in
respect
of
Gods
spirituall
graces
,
and
heauenly
treasures
.
Thirdly
,
in
respect
of
their
disposition
,
resolution
,
and
readinesse
to
leaue
all
,
rather
then
they
would
denie
Christ
and
the
profession
of
the
Gospell
.
In
which
respects
our
Sauiour
likewise
requireth
that
we
should
forsake
,
yea
hate
,
our
father
,
mother
,
wife
,
and
children
,
yea
that
wee
should
denie
our selues
,
and
hate
our
Luk
.
14.
26.
owne
liues
:
not
that
he
would
haue
vs
to
doe
thus
absolutely
,
for
that
were
to
sinne
against
Gods
commandements
,
but
comparatiuely
rather
then
wee
should
denie
Christ
and
the
profession
of
his
Gospell
,
when
both
the
loue
of
these
earthly
things
and
our
loue
towards
them
,
will
not
stand
together
.
And
in
the
same
sense
our
Sauiour
requireth
that
wee
should
forsake
our
riches
:
for
the
Apostles
themselues
who
are
said
to
haue
forsaken
all
,
did
notwithstanding
after
this
retaine
their
goods
in
their
possession
;
howsoeuer
in
regard
of
their
extraordinarie
calling
whereby
they
were
tied
to
goe
out
of
their
Countrie
ouer
all
the
world
to
preach
the
Gospell
,
they
had
not
the
daily
vse
and
comfort
of
them
.
For
after
that
Leuie
is
said
to
haue
left
al
,
and
to
haue
followed
Luk
.
5.
28.
29.
Christ
;
in
the
next
words
he
is
also
said
,
to
haue
made
Christ
,
and
many
with
him
,
a
great
feast
at
his
owne
house
,
the
which
he
could
not
haue
done
,
if
he
had
forsaken
all
,
in
Mat
.
19.
27.
&
4.
20.
22.
&
8.
14.
Ioh
.
21.
3.
respect
of
right
and
possession
,
but
onely
in
the
former
respects
.
And
Peter
also
who
saith
,
that
he
had
forsaken
all
,
retained
still
his
house
at
Capernaum
,
with
other
necessaries
and
prouision
,
as
were
fit
to
giue
vnto
Christ
intertainment
.
And
so
likewise
,
he
had
his
nets
and
boates
,
and
other
necessaries
for
his
fishing
,
euen
after
the
resurrection
of
Christ
,
as
Iohn
recordeth
.
And
therefore
of
necessitie
,
their
leauing
and
forsaking
of
all
,
must
be
vnderstood
,
not
absolutely
and
actually
,
but
comparatiuely
in
respect
of
their
estimation
,
affection
and
resolution
of
putting
it
in
practise
,
when
as
they
should
be
called
thereunto
of
God
.
In
which
regard
,
we
also
are
bound
to
forsake
all
,
not
only
in
disposition
but
in
act
;
first
,
in
case
of
Christian
apologie
and
profession
of
Gods
true
religion
,
when
we
are
by
persecutors
put
to
our
choice
,
either
to
leaue
our
riches
,
or
to
leaue
Christ
and
his
truth
.
Matth
.
10.
Luk
.
14.
Mark
.
8.
In
which
respect
also
wee
are
to
leaue
our
liues
,
as
our
Sauiour
himselfe
in
many
places
requireth
.
Secondly
,
when
it
concerneth
the
generall
good
of
the
Church
;
for
the
common
and
publicke
good
is
to
be
preferred
before
our
owne
priuate
and
particular
.
And
lastly
,
when
as
in
time
of
grieuous
persecution
,
the
necessitie
of
many
of
our
brethren
is
great
,
and
cannot
be
supplied
by
any
other
meanes
,
then
by
selling
away
of
our
possessions
,
that
the
money
may
bee
imploied
to
the
common
vse
,
as
was
the
case
of
the
primitiue
Act.
2.
&
cap
.
5.
Church
in
the
Apostles
times
.
Fourthly
,
they
obiect
the
saying
of
our
Sauiour
Christ
to
§.
Sect
.
10.
The
saying
of
Christ
to
the
yong
man
expounded
.
Mat
.
19.
21.
the
young
man
:
If
thou
wilt
be
perfect
,
goe
sell
that
thou
hast
,
and
giue
it
to
the
poore
,
&c.
I
answer
,
that
this
was
but
a
particular
triall
which
our
Sauiour
tooke
of
this
young
iusticiarie
,
who
bragged
that
hee
had
obserued
and
kept
the
whole
law
of
God
;
whereby
our
Sauiour
shewed
him
how
farre
he
was
off
from
that
perfection
of
righteousnes
which
God
therein
requireth
,
in
that
he
had
not
profited
thus
farre
,
as
to
preferre
God
in
his
loue
and
affection
before
his
riches
,
but
would
rather
leaue
Christ
,
then
leaue
them
,
if
he
must
needs
forsake
one
of
both
.
That
so
being
admonished
of
his
owne
imperfections
and
wants
,
he
might
flee
out
of
himselfe
,
and
abandoning
his
owne
righteousnesse
,
he
might
rest
himselfe
wholly
vpon
Christ
and
his
righteousnesse
,
for
his
iustification
&
saluation
.
Finally
,
they
obiect
the
saying
of
our
Sauior
,
that
it
is
easier
for
a
camel
to
goe
through
the
eie
of
an
needle
,
Mat
19.
24.
then
for
a
rich
man
to
be
saued
.
But
the
answere
is
easie
;
for
our
Sauiour
speaketh
not
of
the
possession
of
riches
,
but
of
their
abuse
,
when
as
rich
men
trust
more
in
them
,
then
in
God
.
For
so
he
expoundeth
himselfe
vnto
his
disciples
;
Children
,
how
hard
is
it
for
them
that
trust
in
riches
,
to
enter
into
Mark
.
10.
24.
the
Kingdome
of
God
?
CHAP.
IIII
.
Of
the
manifold
cautions
and
conditions
which
are
required
to
the
right
and
lawfull
vse
of
riches
.
ANd
thus
haue
I
shewed
that
riches
in
themselues
§.
Sect
.
1.
That
we
must
not
ouerualue
riches
in
our
iudgements
aboue
their
worth
.
are
not
to
bee
reiected
and
contemned
,
as
being
the
gifts
and
blessings
of
God
,
which
being
well
vsed
,
may
be
helpes
and
furtherances
vnto
the
performance
of
many
Christian
duties
.
In
the
next
place
we
are
to
consider
of
those
manifold
cautions
and
conditions
which
are
required
vnto
this
lawfull
vse
,
whereby
they
are
made
truly
good
vnto
vs
;
and
these
are
of
three
sorts
:
for
either
they
respect
the
acquisition
and
getting
of
riches
,
or
their
possession
,
or
finally
their
administration
,
bestowing
,
and
imploiment
.
And
first
,
in
respect
of
their
acquisition
and
getting
,
it
is
required
that
it
bee
christian
,
iust
and
honest
.
In
which
regard
wee
must
not
who
professe
by
our
religion
,
that
wee
haue
better
hopes
,
giue
our selues
vp
wholly
to
the
scraping
and
raking
of
wealth
together
,
suffering
our
thoughts
,
our
words
and
actions
to
be
altogether
spent
about
this
subiect
,
as
being
the
maine
end
at
which
we
aime
.
But
considering
that
they
are
not
good
absolutely
,
nor
in
any
high
degree
of
excellencie
and
perfection
,
but
of
a
meane
and
indifferent
nature
;
we
must
giue
them
their
due
place
,
and
neither
in
our
iudgement
esteeme
them
,
nor
in
our
affection
loue
them
,
nor
in
our
practise
seeke
them
aboue
their
deserts
,
or
before
Gods
spirituall
graces
and
heauenly
excellencies
.
But
as
wee
are
Phil
.
3.
7.
8.
in
our
iudgements
,
when
they
come
in
comparison
with
these
,
to
despise
and
contemne
them
,
and
in
our
affections
to
loath
them
,
esteeming
them
no
better
then
drosse
and
dung
,
in
respect
of
Christ
and
his
benefits
;
so
neither
are
we
in
our
acquisition
and
seeking
of
them
,
to
giue
vnto
them
the
first
place
,
but
according
as
our
Sauiour
commandeth
,
wee
must
first
seeke
the
Kingdome
of
God
and
his
righteousnesse
,
and
then
Mat
.
6.
33.
without
any
great
care
of
our
owne
,
God
will
also
minister
these
things
vnto
vs.
And
if
this
bee
not
obserued
,
riches
which
are
in
their
owne
nature
good
,
doe
degenerate
and
become
euill
:
for
as
a
slaue
is
of
good
vse
whilest
he
keepeth
his
owne
place
,
and
imploieth
himselfe
about
his
owne
businesse
,
but
becommeth
intollerable
,
when
hee
presumeth
to
seate
himselfe
aboue
the
King
,
and
taketh
vpon
him
to
rule
the
Commonwealth
:
and
as
the
seruant
is
to
be
well
esteemed
of
his
master
,
whilest
in
all
humilitie
he
doth
his
dutie
,
but
becommeth
odious
,
when
he
takes
vpon
him
,
not
onelie
to
rule
him
and
the
whole
house
,
but
as
a
riuall
wooeth
his
mistresse
,
and
withdraweth
her
heart
and
affection
from
her
husband
;
so
riches
are
good
,
whilest
they
hold
the
inferior
places
of
slaues
and
vnderlings
,
and
be
at
the
owners
command
,
to
performe
all
good
duties
:
but
when
they
presume
to
seate
themselues
in
the
roiall
throne
of
God
,
the
heart
of
man
,
which
hee
hath
appropriated
to
his
owne
vse
,
if
they
take
vpon
them
to
rule
their
owners
,
and
to
make
them
to
become
their
drudges
:
if
being
in
comparison
,
of
a
base
and
contemptible
condition
,
they
exait
themselues
in
our
estimation
aboue
heauen
and
heauenly
things
;
and
begin
to
wooe
our
hearts
from
God
,
and
our
husband
Iesus
Christ
;
then
they
degenerating
from
their
owne
nature
and
condition
are
to
be
despised
,
and
with
iust
contempt
,
to
bee
trodden
and
stamped
vnder
foot
.
Secondly
,
in
gathering
of
riches
wee
must
vse
moderation
,
§.
Sect
.
2.
Riches
must
not
be
immoderately
affected
and
desired
.
both
in
regard
of
our
affections
,
and
also
in
respect
of
the
quantity
of
the
riches
themselues
.
In
respect
of
our
affection
in
seeking
,
wee
must
first
auoid
that
purposed
resolution
of
worldly
men
,
of
becomming
rich
.
For
vpon
this
will
follow
a
desire
of
vsing
vnlawfull
meanes
,
when
as
lawfull
are
wanting
;
and
so
whilest
we
get
wealth
,
wee
shall
lose
our
soules
,
and
lie
open
to
all
Satans
snares
of
tentations
,
when
they
are
couered
with
the
alluring
bait
of
profit
.
And
this
the
Apostle
plainely
affirmeth
:
They
(
saith
he
)
that
will
be
rich
,
fall
into
tentations
1.
Tim
.
6.
9.
10.
and
snares
,
and
into
many
foolish
and
noisome
lusts
,
which
drowne
men
in
perdition
and
destruction
.
For
the
desire
of
money
,
is
the
roote
of
all
euill
,
which
while
some
lusted
after
,
they
erred
from
the
faith
,
and
pearced
themselues
thorow
with
many
sorrowes
.
There
must
therfore
be
in
our
wil
&
desire
,
a
Christian
moderation
and
indifferencie
,
whereby
we
wish
to
attaine
vnto
riches
,
if
God
grant
lawfull
meanes
,
and
can
be
content
to
be
without
them
,
if
these
honest
and
iust
meanes
be
wanting
.
Secondly
,
as
our
desires
must
be
moderate
,
so
also
our
hast
in
compassing
them
,
being
content
to
stay
our
time
,
and
to
waite
the
Lords
leisure
,
till
hee
blesseth
our
labours
with
fruitfull
increase
;
for
otherwise
,
if
as
soone
as
Satan
hath
set
out
a
bootie
,
we
presently
goe
a
forraging
,
and
runne
vpon
it
without
feare
of
any
danger
,
we
shal
suddenly
fall
into
his
ambushments
,
and
by
ouer
hastie
pursuit
of
our
pray
,
make
our
soules
a
pray
to
this
destroying
enemie
.
And
of
this
the
Wise
man
forewarneth
vs
,
that
wee
may
auoid
these
stratagems
of
the
diuell
:
He
that
(
saith
he
)
maketh
hast
to
bee
rich
shall
not
be
innocent
.
And
a
little
after
:
A
man
with
a
wicked
Pro
.
28.
20.
22.
eie
hasteth
to
riches
,
and
knoweth
not
that
pouertie
shall
come
vpon
hin
.
And
in
another
place
:
An
heritage
hastily
gotten
at
Pro
.
20.
21.
the
beginning
,
the
ena
thereof
shall
not
be
blessed
.
Of
this
hast
therefore
let
vs
take
heed
,
and
before
we
sease
vpon
riches
,
let
vs
consider
well
of
the
meanes
whereby
they
are
to
bee
compassed
,
and
seriously
view
them
before
wee
swallow
them
,
lest
Satan
hath
hid
a
hooke
vnder
this
baite
;
and
seeing
riches
are
thornes
let
vs
not
suddenly
catch
hold
of
them
,
lest
they
wound
our
hands
,
but
take
hold
of
them
daintilie
,
and
with
great
warinesse
.
Thirdly
,
wee
must
seeke
Pro
.
27.
20.
30.
15.
them
with
quiet
and
contented
minds
,
and
rest
satisfied
with
that
proportion
which
God
alotteth
vnto
vs
;
and
not
seeke
after
them
,
with
an
vnsatiable
appetite
,
which
the
more
it
hath
,
the
more
it
coueteth
,
like
those
who
are
sicke
of
the
dropsie
,
who
the
more
they
drinke
,
the
more
they
thirst
;
or
like
the
horseleaches
,
the
graue
and
hell
,
of
which
Salomon
speaketh
,
which
crie
,
giue
,
giue
,
and
are
neuer
satisfied
.
But
of
this
I
shall
speake
more
afterwards
.
Lastly
,
we
must
affect
the
attaining
of
riches
onely
by
such
meanes
as
are
lawfull
,
and
warranted
in
the
booke
of
God
;
that
is
,
we
must
seeke
them
in
a
lawfull
calling
,
and
by
honest
courses
,
not
at
all
coueting
them
,
when
as
we
cannot
thus
attaine
vnto
them
.
In
the
former
respect
it
is
required
,
that
we
liue
in
a
lawfull
calling
,
and
therein
that
we
get
our
riches
,
and
not
by
playing
,
gaming
,
and
such
like
courses
,
condemned
by
the
lawes
of
God
and
men
.
Neither
must
we
labour
after
wealth
,
by
incroaching
vpon
other
mens
callings
;
for
it
is
not
lawfull
for
a
minister
to
inrich
himselfe
by
following
the
calling
of
priuate
men
,
no
more
then
it
is
lawfull
for
them
,
to
inrich
themselues
by
taking
vpon
them
the
calling
of
a
minister
.
But
euery
man
ought
to
abide
in
that
vocation
wherunto
he
is
called
of
God
,
as
the
Apostle
requireth
.
And
for
the
other
,
1.
Cor
.
7.
20.
we
ought
in
this
lawfull
calling
,
to
vse
onely
lawfull
meanes
to
attaine
vnto
wealth
,
expecting
and
waiting
for
Gods
blessing
vpon
them
,
and
not
after
the
fashion
of
the
world
,
vse
those
which
are
wicked
and
vnlawful
,
when
those
which
are
lawfull
faile
.
As
for
example
,
wee
must
auoid
violence
,
wrong
,
oppression
,
extorsion
,
crueltie
,
as
also
all
manner
of
fraude
,
deceit
,
and
craftie
courses
,
whereby
wee
circumuent
and
endamage
others
,
to
inrich
our selues
.
For
as
the
sonne
of
Syrach
saith
,
Riches
are
good
to
him
that
hath
no
sinne
in
his
Eccles
.
13.
25.
and
31.
8.
conscience
,
and
the
rich
man
is
blessed
which
is
found
without
blemish
.
Whereas
contrariwise
,
those
who
seeke
to
compasse
riches
by
euill
courses
,
what
doe
they
els
but
flee
from
God
,
and
seeke
to
haue
their
desires
satisfied
by
the
diuell
?
What
do
they
but
by
gaining
a
little
earthly
pelfe
,
hazard
their
own
saluation
,
&
what
wil
it
profit
them
to
gaine
the
whole
world
and
to
lose
their
owne
soules
?
as
our
Sauiour
Christ
speaketh
.
To
Mark
.
8.
36.
this
purpose
the
Heathen
Philosopher
speaketh
excellently
:
A
wise
man
(
saith
he
)
may
haue
great
riches
,
being
not
wrongfully
Senec
.
de
beata
vita
,
cap
.
23.
taken
from
any
,
neither
defiled
with
strange
blood
,
gotten
without
iniurie
,
without
any
dishonest
courses
;
of
which
there
is
as
honest
a
passage
and
egresse
,
as
they
had
an
entrance
,
at
which
none
groneth
and
repineth
but
the
enuious
and
malicious
:
let
them
be
sifted
and
examined
as
much
as
you
will
,
and
they
will
proue
honest
.
In
which
when
as
there
are
many
things
,
which
all
could
desire
to
be
their
owne
,
there
is
nothing
which
any
man
can
say
it
is
his
owne
:
such
an
one
will
not
reiect
the
benignitie
of
prouidence
,
and
will
neither
glorie
nor
blush
in
his
patrimonie
gotten
by
honest
meanes
,
&c.
And
as
a
wise
man
will
not
admit
a
peny
ill
gotten
to
come
within
his
doores
;
so
he
will
not
refuse
and
cast
out
great
riches
,
the
gift
of
prouidence
&
the
fruit
of
vertue
.
For
why
should
he
enuie
them
a
places
let
them
come
and
spare
not
,
let
them
take
vp
a
lodging
with
him
:
he
will
neither
boast
of
them
,
nor
hide
them
;
for
that
were
a
signe
of
a
mind
ignorant
how
to
vse
them
,
this
of
a
mind
base
and
fearefull
,
as
though
he
hugged
in
his
bosome
a
thing
of
great
price
.
He
will
not
(
I
say
)
cast
them
out
of
doores
.
For
then
what
should
he
say
,
are
you
vnprofitable
?
or
doe
not
I
know
how
to
vse
you
?
but
as
though
he
could
go
a
iorney
on
foot
▪
yet
he
had
rather
go
in
his
coach
;
so
if
he
can
lawfully
be
rich
,
he
will
,
and
will
haue
wealth
in
his
custodie
,
but
as
a
thing
which
is
light
and
readie
to
flie
away
:
neither
will
he
suffer
it
to
be
troublesome
either
to
any
other
or
himselfe
,
but
he
will
bestow
it
,
either
to
the
good
,
or
to
those
whom
he
is
in
hope
to
make
good
.
And
thus
much
concerning
the
moderation
of
our
affections
§.
Sect
.
3.
Of
the
quantitie
of
riches
which
is
to
be
desired
,
that
is
,
so
much
as
is
necessarie
.
in
seeking
riches
:
in
the
next
place
we
are
to
consider
of
the
quantitie
of
our
riches
which
is
to
be
desired
and
sought
after
:
in
which
regard
riches
are
either
necessary
,
sufficient
and
plentifull
,
or
abundant
and
superfluous
.
The
necessitie
of
riches
either
respecteth
a
mans
nature
or
his
state
:
the
necessitie
of
nature
is
,
that
a
man
haue
things
necessarie
to
sustaine
and
preserue
nature
,
as
food
,
apparell
,
lodging
and
such
like
,
with
which
a
man
must
rest
contented
if
he
haue
no
more
:
according
to
the
Apostles
rule
,
If
wee
haue
food
and
rayment
let
vs
therewith
be
content
.
And
these
necessaries
1.
Tim
.
6.
8.
euery
man
is
bound
to
desire
and
seeke
after
,
both
that
1.
Thes
.
4.
12.
2.
Cor
.
12.
13.
nothing
be
lacking
vnto
him
for
the
preseruation
of
his
life
,
and
also
that
he
be
not
chargeable
vnto
others
.
The
necessitie
of
state
,
place
or
calling
,
either
respecteth
himselfe
or
others
.
Vnto
the
former
is
required
that
a
man
haue
not
only
things
fit
to
sustaine
nature
,
but
to
maintaine
him
according
to
his
place
and
calling
;
in
which
a
greater
or
lesse
proportion
is
necessarie
,
according
to
the
dignitie
or
meanenesse
of
a
mans
qualitie
or
condition
.
And
thus
a
noble
man
hath
need
of
a
large
allowance
to
maintaine
him
according
to
his
nobilitie
,
and
a
King
more
,
to
maintaine
his
royaltie
:
and
thus
besides
necessaries
belonging
to
nature
,
scholars
&
students
haue
need
of
bookes
,
and
artizans
of
tooles
.
In
respect
also
of
others
,
riches
are
necessarie
either
to
maintaine
those
which
are
committed
to
a
mans
charge
,
or
others
who
are
not
vnder
his
gouernement
:
for
the
former
,
the
father
is
bound
to
maintaine
,
not
only
himselfe
,
but
also
his
children
,
the
master
his
familie
,
the
Magistrate
his
officers
;
of
which
a
man
ought
to
haue
as
great
a
care
to
prouide
them
necessaries
according
to
their
seuerall
conditions
as
himselfe
;
and
therefore
is
bound
in
conscience
to
desire
and
seeke
after
the
meanes
,
whereby
he
may
be
enabled
hereunto
.
For
as
the
Apostle
saith
,
If
there
be
any
that
prouideth
not
for
his
owne
,
and
1.
Tim
.
5.
8.
namely
for
them
of
his
houshold
,
he
denieth
the
faith
,
and
is
worse
then
an
Infidell
.
And
this
care
was
in
Iacob
,
where
he
saith
to
Laban
,
When
shall
I
trauaile
for
mine
owne
house
also
?
and
in
the
Gen.
30.
30.
good
huswife
described
in
the
Prouerbs
,
who
was
diligent
to
prouide
necessaries
not
only
for
her
husband
and
children
,
Pro
.
31.
15.
21.
but
also
for
all
the
rest
of
her
family
:
yea
this
care
was
in
our
Sauiour
Christ
himselfe
,
who
had
a
purse
to
keepe
the
money
which
was
fit
for
the
common
store
,
both
for
himselfe
,
his
disciples
,
and
the
poore
;
which
as
one
obserueth
,
was
not
a
peny-pouch
,
but
a
bag
so
bigge
that
it
needed
a
bearer
.
And
this
prouision
of
necessaries
ought
not
onely
to
be
for
Ioh
.
13.
29.
&
12.
6.
the
time
present
,
but
also
for
the
time
to
come
:
for
the
learning
of
which
lesson
the
sluggard
is
sent
to
the
Pismire
to
to
learne
prouidence
,
seeing
shee
in
the
summer
prouideth
Pro
.
6.
6.
and
10.
5.
food
for
winter
;
which
who
taketh
out
and
practiseth
,
is
called
the
sonne
of
wisdome
.
Neither
ought
a
man
thus
to
prouide
for
his
charge
,
that
they
may
haue
comfortable
maintenance
whilest
he
liueth
,
but
also
that
they
may
haue
a
competencie
for
their
reliefe
after
he
is
dead
:
and
thus
a
good
master
prouideth
for
his
faithfull
seruants
,
who
haue
spent
their
chiefe
strength
in
his
seruice
,
but
especially
parents
for
their
children
:
for
so
the
Apostle
saith
,
that
children
are
not
bound
to
lay
vp
for
their
fathers
,
but
the
fathers
for
the
children
.
1.
Cor
.
12.
14.
Pro
.
13.
22.
And
Salomon
saith
,
that
the
good
man
shall
giue
inheritance
to
his
childrens
children
.
In
respect
also
of
others
who
are
not
vnder
our
charge
riches
are
necessary
,
and
that
both
for
publike
and
priuate
vses
:
publike
,
as
when
we
contribute
to
all
good
vses
,
which
either
respect
the
Church
or
the
Commonwealth
:
to
which
purposes
we
are
to
extend
our
helping
hand
,
not
only
out
of
our
superfluities
,
but
out
of
our
necessities
,
pinching
both
backe
and
belly
to
performe
these
publike
seruices
:
priuate
,
as
when
out
of
that
portion
which
God
hath
allotted
vs
,
we
be
readie
according
to
our
abilitie
to
relieue
the
poore
who
stand
in
need
of
our
helpe
.
The
second
degree
or
measure
of
riches
,
is
to
haue
not
only
§.
Sect
.
4.
That
it
is
lawfull
to
desire
sufficient
plenty
.
things
necessarie
,
but
also
to
haue
some
sufficiencie
and
reasonable
plentie
of
them
;
so
as
a
man
may
haue
not
onely
wherewith
to
hold
life
and
soule
together
,
and
to
prouide
in
some
poore
and
slender
manner
for
his
charge
and
familie
,
but
also
such
store
,
as
that
together
with
them
that
depend
vpon
him
,
he
may
liue
comfortablie
and
cheerefully
in
his
2.
Cor
.
9.
6.
8.
11.
vocation
.
And
not
only
so
,
but
also
may
be
inabled
thereby
,
to
be
liberally
helpefull
and
beneficiall
vnto
others
,
and
to
aduance
their
good
,
whether
it
be
priuate
or
publike
.
Priuate
,
as
by
plentifull
relieuing
the
poore
,
and
doing
the
workes
of
mercie
with
a
bountifull
hand
.
Publike
,
when
as
we
haue
riches
which
we
imploy
for
the
good
of
the
church
,
in
maintaining
the
Ministerie
,
and
setting
forward
all
means
of
Gods
seruice
;
and
for
the
good
of
the
common
wealth
,
when
as
we
haue
wherewith
to
pay
tribute
,
scot
and
lot
,
and
to
performe
such
publike
seruices
as
tend
to
the
common
good
.
And
in
this
degree
also
riches
may
lawfully
be
desired
and
sought
:
first
,
because
the
holy
Ghost
doth
account
this
plentifull
estate
in
it selfe
more
happie
,
then
that
of
want
,
whereas
it
is
said
by
Christ
himselfe
;
that
it
is
a
blessed
thing
Act.
20.
35.
D●ut
.
28.
12.
to
giue
,
rather
then
to
receiue
:
and
whereas
God
promiseth
it
as
a
blessing
to
his
people
,
that
they
should
lend
vnto
many
,
but
not
borrow
of
any
.
Secondly
,
because
we
are
taught
by
the
example
of
Agur
to
pray
for
this
sufficiencie
and
conuenient
Pro
.
30.
8.
plentie
.
And
lastly
,
because
God
requireth
of
vs
that
we
be
ready
to
performe
those
good
duties
both
publike
and
priuate
vnto
others
:
as
namely
,
that
we
must
not
only
drinke
of
the
water
of
our
owne
cesterne
our selues
,
but
also
must
let
Pro
.
5.
15.
16.
our
fountaines
flow
forth
,
and
our
riuers
of
waters
must
run
into
the
streets
;
and
not
only
labour
to
sustaine
our selues
and
familie
,
but
also
that
we
may
giue
vnto
him
that
needeth
.
Vnto
Eph.
4.
28.
which
we
might
adde
all
those
commandements
inioyning
,
and
exhortations
incouraging
vs
to
giue
vnto
the
poore
,
and
to
do
the
workes
of
mercie
to
those
who
need
our
helpe
;
as
also
to
giue
tribute
to
the
Prince
,
and
maintenance
to
those
who
labour
in
the
worke
of
the
ministery
:
all
which
manifestly
proue
the
lawfulnes
of
desiring
and
seeking
this
sufficiencie
of
riches
and
conuenient
plenty
,
so
it
be
with
moderation
and
with
obseruance
of
the
former
cautions
;
for
where
any
duty
is
commanded
,
there
also
the
meanes
whereby
we
are
inabled
to
performe
it
,
are
inioyned
so
farre
forth
as
we
can
compasse
them
by
lawful
meanes
.
Vnto
which
we
might
also
adde
,
that
the
Lord
in
his
infinite
bounty
and
goodnes
,
hath
not
only
created
such
plentifull
store
of
these
his
creatures
,
as
are
sufficient
for
necessitie
,
but
also
for
honest
comfort
Leuit
.
26.
5.
Deut
.
28.
2.
3.
4.
11.
30.
9.
and
delight
,
and
hath
in
many
places
promised
this
store
and
plentie
to
those
that
feare
and
serue
him
.
The
third
degree
of
riches
is
abundance
and
superfluitie
,
§.
Sect
.
5.
Whether
it
be
lawfull
to
desire
abundance
of
riches
.
when
a
man
hath
more
thē
is
fit
for
his
place
&
calling
,
or
thē
he
can
or
wil
imploy
to
any
good
vses
.
Now
the
question
here
is
,
whether
it
be
lawful
for
a
Christian
man
to
desire
&
seeke
after
this
abundance
and
superfluitie
?
For
answering
wherof
we
are
to
know
,
that
this
desire
and
seeking
of
abundance
is
to
be
condemned
as
vnlawful
,
not
simplie
and
absolutely
in
it
selfe
;
for
if
we
could
desire
and
seeke
abundance
of
riches
,
●
.
Cor
.
9.
6.
7.
9.
which
are
in
themselues
good
,
by
good
and
lawfull
meanes
in
a
moderate
manner
,
in
respect
of
our
affection
,
and
vnto
good
ends
,
namely
,
that
according
to
our
proportion
of
riches
we
might
abundantly
glorifie
God
,
and
disperse
that
which
we
thus
gather
vnto
the
poore
,
and
were
made
thereby
more
thankfull
vnto
God
,
according
to
the
measure
of
his
gifts
,
and
more
humble
because
we
are
more
indebted
vnto
him
,
I
do
not
s●e
how
this
desire
should
be
vnlawfull
;
for
if
we
may
lawfully
vse
this
abundance
when
God
bestoweth
it
,
it
cannot
be
that
it
is
simplie
and
absolutely
vnlawful
to
desire
that
which
we
may
lawfully
vse
.
But
yet
this
desire
of
abundance
by
accident
and
by
reason
of
our
corruption
,
is
euill
and
vnlawfull
;
because
they
who
desire
abundance
doe
immoderatly
desire
it
,
and
oftentimes
vse
euill
meanes
in
seeking
to
compasse
it
.
Secondly
,
because
in
respect
of
our
corruption
wee
cannot
propound
purely
those
ends
of
doing
good
,
but
desire
and
seeke
it
for
selfe-loue
,
and
for
our
owne
vse
.
Thirdly
,
because
we
desire
more
then
we
can
,
or
will
imploy
to
good
vses
,
neither
is
the
fault
in
the
quantitie
of
our
riches
,
but
in
our
inordinate
desires
,
and
vniust
detention
of
them
from
good
vses
:
for
if
we
had
such
an
euer
springing
fountaine
of
wealth
that
could
neuer
be
drawne
drie
,
there
were
no
hurt
in
it
,
if
wee
would
retaine
thereof
onely
so
much
as
might
suffice
vs
,
and
serue
for
our
owne
necessarie
and
lawfull
vse
,
letting
all
our
superfluitie
run
abroad
the
countrie
for
the
reliefe
of
others
,
and
for
the
refreshing
of
such
poore
afflicted
soules
as
are
dried
vp
with
griefe
and
pouertie
.
For
so
although
we
should
haue
alwaies
abundance
,
yet
should
we
neuer
haue
superfluitie
,
because
we
haue
no
more
then
we
well
vse
.
Fourthly
,
because
desiring
and
seeking
abundance
,
we
do
accordingly
take
paines
in
vsing
the
meanes
,
whereby
we
may
attaine
vnto
our
desires
;
and
consequently
our
thoughts
and
labors
being
of
no
large
extent
,
are
wholly
taken
vp
in
these
earthly
imployments
,
so
as
in
the
meane
time
we
neither
desire
nor
seek
as
we
ought
things
of
far
greater
excellencie
,
as
Gods
spiritual
graces
,
and
the
eternall
ioyes
of
his
kingdome
.
And
lastly
,
in
respect
of
our
corruption
this
abundance
of
riches
and
wealth
is
the
foundation
and
ground
of
many
dangerous
tentations
;
whereby
Satan
choketh
in
vs
the
seed
of
Gods
word
,
weaneth
vs
from
the
loue
of
heauen
and
heauenly
things
,
puffeth
vs
vp
with
pride
,
and
maketh
vs
forgetfull
of
God
,
and
of
all
duties
which
we
owe
vnto
him
.
So
that
like
as
our
bodi●s
,
when
they
excessiuely
abound
with
any
humour
,
though
it
be
neuer
so
good
in
it selfe
,
they
are
thereby
cast
into
desperate
diseases
,
if
it
bee
not
purged
and
abated
;
so
it
fareth
with
vs
in
respect
of
our
states
,
for
when
they
abound
with
superfluitie
of
these
good
things
which
are
earthly
and
temporall
,
and
are
not
abated
by
imploying
them
to
good
vses
,
they
make
our
soules
dangerously
sick
in
sinne
,
and
betray
them
to
bee
ouercome
by
the
tentations
of
the
diuell
.
And
therefore
as
the
discreet
Merchant
,
though
his
wares
be
neuer
so
good
,
fitteth
his
burthen
to
his
ship
,
not
ouerloading
it
with
more
then
it
can
well
carrie
,
for
feare
lest
all
should
sinke
;
and
if
a
storme
happen
,
is
readie
to
lighten
his
ship
,
by
casting
out
a
part
of
this
also
,
that
so
the
residue
with
himselfe
may
escape
the
danger
;
so
wee
are
to
vse
the
like
wisedome
,
and
not
ouerburthen
our
mindes
and
soules
,
with
a
greater
loade
of
these
earthly
things
,
then
they
can
well
beare
,
but
allow
only
vnto
them
a
fit
and
competent
proportion
;
and
if
Satan
taking
aduantage
of
our
plentie
,
doe
indanger
vs
with
the
stormes
of
his
tentations
,
we
are
to
ease
our selues
by
giuing
part
of
that
,
which
otherwise
we
might
well
vse
,
to
the
poore
,
to
preserue
our
soules
from
suffering
shipwrack
,
and
so
shall
we
not
only
saue
the
rest
for
our
own
Eccles
.
11.
1.
vse
,
but
casting
our
wares
vpon
the
face
of
these
waters
,
we
shall
after
many
daies
finde
them
,
with
no
small
aduantage
.
And
thus
haue
I
shewed
that
howsoeuer
abundance
is
§.
Sect
.
6.
That
it
is
vnlawfull
for
vs
to
desire
superfluitie
.
good
in
it selfe
,
yet
in
many
respects
the
desire
thereof
is
hurtfull
vnto
vs.
The
which
may
further
appeare
by
these
reasons
.
First
,
because
riches
are
not
absolutely
good
,
but
in
respect
of
the
end
,
or
vse
,
for
which
they
are
desired
and
possessed
,
according
to
which
end
they
are
to
be
measured
and
proportioned
;
for
those
things
which
are
good
in
respect
of
their
end
,
are
to
be
measured
according
to
this
end
.
As
for
example
,
the
end
of
our
desiring
riches
is
,
that
by
their
vse
,
wee
may
glorifie
God
,
haue
sufficient
maintenance
for
our selues
,
and
be
able
to
relieue
others
,
and
consequently
our
desires
are
only
so
farre
lawfull
as
they
are
measured
and
fitted
to
these
ends
;
for
in
all
those
things
whose
goodnesse
consisteth
in
a
due
measure
and
proportion
,
either
the
increase
or
diminution
of
this
measure
must
needes
be
euill
.
And
therefore
to
desire
more
riches
then
wee
either
can
or
will
vse
to
Gods
glorie
,
for
our
owne
maintenance
,
or
the
reliefe
of
others
,
must
needs
be
euill
and
vnlawfull
,
because
our
desires
exceed
the
measure
of
those
ends
,
for
which
only
riches
are
good
.
Secondly
,
this
desire
of
abundance
,
not
thus
to
vse
it
,
but
§.
Sect
.
7.
Desire
of
superfluitie
a
signe
of
diffidence
and
d●strust
in
God
.
to
hold
it
in
our
own
possession
,
and
to
make
our selues
rich
,
is
a
notable
signe
of
diffidence
and
distrust
in
Gods
promises
and
prouidence
,
which
maketh
men
think
that
they
haue
neuer
sufficient
for
their
maintenance
,
and
for
the
preuenting
of
all
casualties
and
dangers
of
losse
,
which
may
befall
them
,
although
they
haue
alreadie
one
foote
in
the
graue
.
Thirdly
,
abundance
immoderately
affected
and
accordingly
obtained
and
possessed
,
is
a
notable
meanes
to
puffe
men
vp
with
pride
,
to
make
them
to
forget
God
,
to
insult
ouer
their
brethren
▪
as
wee
may
see
in
many
euen
in
our
daies
,
who
hauing
nothing
in
themselues
worth
regard
,
but
being
miserably
poore
in
all
vertue
,
wisedome
,
and
goodnesse
,
are
yet
exceeding
proud
of
their
riches
,
and
insult
ouer
all
who
are
inferiour
vnto
them
in
wealth
,
though
they
bee
neuer
so
much
superiour
in
all
graces
and
good
parts
.
And
this
was
the
cause
why
the
Lord
did
forbid
euen
Kings
themselues
to
Deut
.
17.
17.
gather
much
siluer
and
gold
,
lest
their
hearts
being
puffed
vp
with
pride
,
they
should
be
turned
away
from
God
.
Now
if
Kings
whose
royaltie
is
so
great
,
and
whose
imployments
so
manifold
,
both
for
maintenance
of
their
estate
,
and
for
defence
of
themselues
and
their
countrie
,
might
not
seeke
excessiue
riches
,
and
superfluous
abundance
;
how
much
more
vnlawfull
is
it
in
subiects
and
inferiour
persons
,
who
haue
no
such
vse
of
it
?
Fourthly
,
that
which
wee
may
not
pray
for
,
that
wee
may
§.
Sect
.
8.
We
may
not
pray
for
abundance
,
and
therfore
not
desire
it
.
Pro
.
30
▪
8.
9.
not
desire
and
seeke
,
but
wee
may
not
pray
for
this
abundance
,
hauing
no
promise
of
it
in
the
Scriptures
,
whereupon
we
may
ground
our
faith
.
Yea
rather
wee
are
taught
to
pray
against
it
,
according
to
the
example
of
wise
Agur
;
Giue
me
not
riches
,
lest
I
be
full
and
denie
thee
,
and
say
,
who
is
the
Lord
:
and
our
Sauiour
Christ
hath
taught
vs
to
pray
,
not
for
abundance
and
superfluitie
,
but
for
our
daily
bread
,
that
is
,
such
necessaries
and
conuenient
store
,
as
may
comfortably
sustaine
our
liues
;
and
also
that
we
should
not
be
led
into
tentation
:
now
in
respect
of
our
corruption
this
abundance
is
a
notable
tentation
and
snare
of
the
diuell
,
whereby
he
draweth
vs
from
the
loue
of
God
,
and
fastneth
our
hearts
vnto
the
earth
,
besides
innumerable
other
euils
,
which
thereby
hee
worketh
in
vs
;
and
therefore
we
who
desire
to
be
deliuered
from
tentations
,
are
not
wilfully
and
desirously
to
runne
into
them
.
Lastly
,
this
desire
and
seeking
of
abundance
for
our
owne
vse
is
iniurious
and
hurtful
to
our
brethren
and
neighbours
;
for
seeing
these
earthly
things
are
circumscribed
,
and
but
of
a
finite
nature
;
therefore
it
must
needs
follow
,
that
the
more
that
some
abound
with
them
,
the
more
others
want
.
And
nothing
can
be
more
vniust
and
vnequall
then
to
depriue
others
of
necessaries
,
to
the
end
that
wee
may
loade
our selues
with
superfluities
;
but
much
more
iniurious
ar●
they
vnto
themselues
,
in
that
they
vnmeasurably
seeke
these
good
talents
of
God
,
and
hide
them
in
a
napkin
,
neuer
imploying
them
to
the
aduancement
of
Gods
glorie
,
nor
the
good
of
their
brethren
;
seeing
they
doe
hereby
but
increase
their
reckoning
,
and
(
because
they
can
yeeld
no
better
account
)
their
condemnation
at
the
day
of
Gods
appearing
.
As
therefore
the
flye
when
she
doth
but
touch
and
taste
the
honey
receiueth
no
hurt
,
but
is
thereby
fed
and
nourished
;
but
if
she
doe
ouer
greedily
runne
into
it
,
is
intangled
and
perisheth
:
so
if
wee
moderately
affect
a
competencie
and
sufficiencie
of
earthly
riches
,
they
tend
to
our
good
and
preseruation
;
but
if
with
too
much
eagernes
wee
wallow
in
abundance
and
superfluitie
,
in
stead
of
receiuing
any
good
we
intangle
our selues
,
and
hasten
our
destruction
.
§.
Sect
.
9.
Of
the
right
vse
of
riches
in
regard
of
their
possession
.
And
that
we
must
●eturne
the
praise
of
them
vnto
God
.
And
thus
much
for
the
lawfull
vse
of
riches
,
in
respect
of
our
desiring
and
seeking
of
them
.
Now
wee
are
to
proceed
to
their
lawfull
vse
in
respect
of
their
possession
,
vnto
which
is
required
,
first
,
that
hauing
receiued
these
blessings
from
God
,
we
doe
attribute
the
praise
and
thanksgiuing
vnto
him
alone
,
acknowledging
whatsoeuer
the
meanes
haue
been
,
that
he
is
the
chiefe
and
principall
cause
of
all
those
benefits
which
wee
enioy
,
and
that
wee
haue
receiued
them
from
him
without
any
our
deserts
,
of
his
free
grace
and
vndeserued
goodnesse
.
For
except
the
Lord
doe
build
the
house
,
they
Psal
▪
127.
1.
2.
labour
in
vaine
that
build
it
.
Yea
in
vaine
it
is
for
vs
to
rise
early
,
and
to
lie
downe
late
,
and
to
eate
the
bread
of
sorrow
,
for
the
compassing
of
these
earthly
things
;
seeing
notwithstanding
all
this
paines
,
if
Gods
blessing
bee
not
added
,
wee
may
end
our
daies
in
want
and
beggerie
.
Let
vs
acknowledge
him
the
soueraigne
Lord
of
all
,
for
the
earth
is
his
,
and
all
that
Psal
.
24.
1.
therein
is
,
and
hauing
nothing
to
returne
for
all
the
benefits
which
we
hold
of
him
,
let
vs
at
least
pay
the
tribute
of
praise
and
thanksgiuing
,
and
expresse
our
thankfulnes
in
all
holie
obedience
to
his
will
.
And
this
is
that
which
God
requireth
of
his
people
;
When
(
saith
he
)
thou
hast
eaten
and
filled
thy self
,
Deut
.
8.
10.
thou
shalt
blesse
the
Lord
thy
God
,
for
the
good
land
which
hee
hath
giuen
thee
.
Whereas
contrariwise
if
wee
forget
the
author
of
our
good
,
and
as
the
Prophet
speaketh
,
sacrifice
to
Habac
.
1.
16.
our
owne
nets
,
and
burne
incense
to
our
yarne
,
ascribing
the
praise
of
that
we
haue
,
to
our
owne
wisedome
,
industrie
and
labour
,
or
else
to
any
other
inferiour
meanes
and
secondarie
causes
,
we
shall
robbe
God
of
his
glorie
,
and
prouoking
his
wrath
against
vs
,
shall
moue
him
in
displeasure
,
either
to
Hos
.
2.
8.
9.
strip
vs
of
his
benefits
,
or
to
leaue
them
vnto
vs
for
our
further
iudgement
and
condemnation
.
And
of
this
sinne
the
Lord
forewarneth
his
people
:
Beware
(
saith
he
)
lest
thou
say
in
thy
heart
,
my
power
and
the
strength
of
mine
owne
hand
,
hath
prepared
me
this
abundance
.
But
remember
the
Lord
thy
God
;
for
it
is
he
that
giueth
thee
power
to
get
substance
,
&c.
Secondly
,
being
made
partakers
of
these
blessings
,
let
vs
§.
Sect
.
10.
That
we
sanctifie
them
vnto
our
vse
by
the
word
&
prayer
:
and
that
we
doe
not
set
our
harts
vpon
them
.
labour
to
sanctifie
them
to
our
vse
by
the
word
and
prayer
,
as
the
Apostle
requireth
.
Of
which
I
haue
alreadie
spoken
,
intreating
generally
of
the
vse
of
earthly
things
;
and
therefore
to
auoid
prolixitie
,
I
referre
the
reader
to
that
place
.
Thirdly
,
to
the
lawfull
possession
of
riches
,
is
required
that
we
doe
not
set
our
hearts
and
affections
vpon
them
;
but
reserue
them
chiefly
and
principally
for
God
and
heauenlie
things
;
vsing
these
earthly
riches
as
though
wee
vsed
them
not
;
and
being
contented
to
retaine
them
,
(
as
the
pilgrime
1.
Cor
.
7.
31.
doth
his
staffe
)
so
long
as
they
further
vs
in
our
heauenlie
iourney
,
but
despising
and
reiecting
them
,
when
they
become
hindrances
and
impediments
.
And
this
counsell
the
Psalmist
giueth
vs
;
If
riches
(
saith
hee
)
increase
,
set
not
your
Psal
.
62.
10.
hearts
▪
vpon
them
:
that
is
,
doe
not
dote
vpon
them
with
fondnes
of
loue
,
affecting
them
aboue
their
worth
and
desert
,
and
preferring
them
before
Gods
heauenly
and
spiritual
treasures
;
nor
put
any
trust
and
confidence
in
thē
,
as
though
they
were
sufficient
for
preseruation
and
protection
,
seeing
they
are
not
onely
weake
and
impotent
,
but
also
incertaine
1.
Tim
.
6.
17.
and
momentanie
.
And
if
wee
onely
giue
them
the
keeping
with
this
carelesse
regard
,
and
intertaine
them
with
such
cold
affections
,
they
cannot
hurt
vs
;
for
not
the
possession
but
the
immoderate
loue
of
them
is
condemned
.
To
this
purpose
Augustine
writing
on
those
words
;
If
riches
increase
,
set
not
Ille
qui
non
habet
,
non
ambiat
;
is
qui
habet
,
non
superbiat
.
&c.
Aug.
in
Psal
.
61
your
hearts
on
them
,
saith
thus
,
He
who
hath
not
this
riches
,
let
him
not
couetously
seeke
them
;
he
that
hath
them
,
let
him
not
be
proud
of
them
:
for
the
Psalmist
saith
not
,
see
ye
haue
not
riches
,
but
,
doe
not
set
your
hearts
on
them
.
He
doth
not
condemne
riches
,
but
the
heart
affi●ed
to
them
,
because
it
is
not
willing
to
bestow
them
,
but
hordeth
and
hideth
them
▪
And
another
writing
Beda
in
gloss
.
super
Luc
.
12.
vpon
the
twelfth
of
Luke
,
saith
,
that
the
rich
man
i●
n●t
reprehended
,
because
he
tilled
his
grounds
,
and
gathered
his
fruites
into
his
barnes
▪
but
because
he
did
place
the
confidence
of
his
life
vpon
them
,
and
distributed
them
not
to
the
poore
,
that
so
he
might
haue
been
receiued
into
eternall
habitations
.
On
the
other
side
,
it
is
possible
that
a
man
may
offend
in
setting
his
heart
vpon
riches
who
neuer
had
them
in
his
possession
,
euen
as
hee
may
contemne
them
▪
that
hath
them
in
keeping
▪
To
which
purpose
one
saith
:
Thou
maist
sometime
finde
a
rich
man
humble
,
who
vseth
his
riches
,
but
putteth
his
whole
confidence
in
▪
God
:
and
Aug.
in
Psal
.
131.
tom
.
8.
contrariwise
,
a
begger
pussed
vp
with
pride
,
or
therefore
only
not
proud
,
because
he
hath
nothing
to
be
proud
of
,
but
yet
seeking
that
which
may
swell
him
vp
.
Now
God
doth
not
regard
the
riches
,
but
the
desire
and
affection
,
and
iudgeth
him
according
to
his
concupiscence
,
whereby
hee
greedily
gapeth
after
temporall
things
,
and
not
according
to
his
riches
which
he
cannot
compasse
.
And
if
we
doe
not
thus
set
our
hearts
and
affections
vpon
§.
Sect
.
11.
That
we
must
be
contented
with
our
estate
,
and
hee
willing
to
leaue
our
riches
when
God
taketh
them
away
.
our
riches
,
then
will
diuers
others
things
follow
thereupon
,
which
also
are
required
to
the
lawfull
possession
of
them
.
As
first
,
that
we
be
contented
with
our
estate
,
as
being
that
portion
which
God
allotteth
vnto
vs
,
&
not
repine
against
Gods
prouidence
,
because
wee
haue
not
a
larger
allowance
;
for
hee
that
doth
not
too
much
affect
them
,
will
not
too
much
bewaile
their
absence
,
or
bee
discontent
because
hee
hath
not
abundance
of
that
which
he
doth
not
much
regard
;
but
as
the
Apostle
saith
,
hauing
food
and
raiment
1.
Tim
.
6.
8.
will
therewith
rest
contented
.
So
also
hauing
abundance
of
riches
,
if
we
doe
not
set
our
hearts
vpon
them
,
then
will
we
bee
content
to
leaue
them
,
when
as
God
the
chiefe
owner
calleth
againe
for
them
;
if
wee
lightly
esteeme
of
them
whilest
we
haue
them
,
then
wil
we
but
slightly
mourne
for
them
when
they
leaue
vs
,
neither
shall
they
take
away
any
thing
from
vs
but
themselues
,
leauing
contentment
,
ioy
,
and
comfort
,
which
we
haue
chiefly
in
God
,
behind
them
.
And
as
we
will
not
reiect
them
when
we
haue
them
,
seeing
they
are
the
gifts
of
God
,
so
when
they
take
them
to
their
wings
,
and
flee
away
,
we
will
looke
after
them
with
a
quiet
mind
,
and
a
carelesse
countenance
.
An
example
whereof
we
haue
in
Iob
;
who
,
because
hee
reioyced
not
when
his
substance
Iob
31.
25.
&
cap
.
1.
21.
was
great
,
and
when
his
hand
had
gotten
much
;
therefore
hee
did
not
much
grieue
when
they
were
taken
away
,
but
in
his
greatest
losse
praiseth
the
Lord
.
As
also
in
Paul
;
who
,
because
he
vsed
this
world
as
though
he
vsed
it
not
,
and
esteemed
1.
Cor
.
7.
31.
Phil
.
3.
7.
8.
all
the
be●t
things
thereof
but
as
dung
and
losse
,
in
comparison
of
Christ
and
his
benefits
,
therefore
with
ease
hee
tooke
ou●
that
other
lesson
;
in
what
state
soeuer
he
was
,
therewith
to
Phil
.
4.
11.
12.
be
content
▪
I
can
(
saith
he
)
be
abased
,
and
I
can
abound
▪
euerie
where
in
all
things
I
am
instructed
,
both
to
be
full
and
to
be
hungrie
,
and
to
abound
,
and
to
haue
want
.
Which
who
so
practise
their
riches
are
not
only
lawfull
vnto
them
,
but
also
sweete
and
comfortable
;
seeing●●●y
securely
inioy
them
without
feare
of
losing
them
.
To
this
purpose
one
saith
,
that
if
Diuitiae
seculares
si
desunt
,
non
per
mala
opera
qu●rantur
in
mundo
:
si
autem
adsunt
,
per
bona
opera
seruentur
in
coelo
,
&c.
Aug.
ad
Bonifac
.
epist
.
25.
tom
.
2.
1.
Tim
.
6.
17.
worldly
riches
be
wanting
,
we
must
not
seeke
them
by
euill
meanes
;
if
they
bee
present
,
wee
must
reserue
them
by
our
good
workes
in
heauen
;
neither
should
they
,
though
they
abound
,
lift
vp
a
manly
and
Christian
mind
,
nor
breake
and
cast
it
downe
when
they
goe
way
.
Finally
,
if
we
doe
not
too
much
affect
them
,
we
will
not
glorie
in
them
when
we
haue
them
,
nor
bee
much
ashamed
when
we
want
them
,
neither
will
they
,
if
we
esteeme
them
as
vncertaine
and
momentany
trifles
,
make
vs
to
bee
high
minded
,
or
to
put
our
trust
and
confidence
in
them
.
Finally
,
we
lawfully
possesse
riches
,
when
as
wee
keepe
a
§.
Sect
.
12
That
we
must
carefully
take
heede
lest
our
riches
become
Satans
baites
and
snares
.
vi●ilant
watch
ouer
them
,
that
they
do
not
by
our
abuse
degenerate
from
their
owne
nature
,
and
become
Satans
baites
to
allure
vs
,
nor
his
snares
to
intangle
vs
;
nor
his
thornes
to
choake
in
vs
the
seed
of
Gods
word
,
and
to
hinder
the
growth
of
Gods
graces
in
vs
;
nor
that
cold
water
,
wherewith
hee
quencheth
in
vs
our
zeale
of
godlinesse
,
and
the
good
motions
of
Gods
spirit
.
If
then
we
would
haue
our
riches
in
the
possession
good
and
lawfull
,
we
must
carefullie
take
heed
that
they
doe
not
make
vs
turne
backe
,
not
slacken
our
pace
in
the
way
of
righteousnesse
which
leadeth
to
life
euerlasting
,
and
that
they
be
not
tentations
,
which
draw
vs
vnto
sinne
and
rebellion
against
God
,
by
too
much
affecting
them
,
trusting
in
them
,
or
being
proud
of
them
.
But
considering
that
they
are
part
of
that
temporall
wages
which
God
freely
giueth
vs
for
our
seruice
,
let
this
bountie
make
vs
the
more
to
loue
our
benefactour
,
and
these
rewards
make
vs
more
dutifull
and
obedient
.
And
lastly
,
wee
must
not
hold
them
in
our
possession
,
as
being
Lords
and
absolute
owners
of
them
;
but
as
tenants
at
will
,
who
haue
them
but
at
the
pleasure
of
our
great
Land-lord
,
vnto
whom
we
must
giue
an
account
of
them
at
the
day
of
iudgement
;
Luk
.
12.
2.
and
so
shall
we
notriotously
misspend
them
vpon
our
owne
lusts
and
pleasures
,
nor
imploy
them
as
instruments
to
further
vs
in
the
course
of
sinne
:
but
carefully
vse
them
as
Gods
stewards
for
the
glorie
of
our
master
,
and
for
the
good
of
our
fellow-seruants
,
for
whose
sa●●
also
wee
haue
receiued
them
.
And
so
much
concerning
the
lawfull
possession
of
riches
.
§.
Sect
.
13.
Of
the
lawfull
vse
of
riches
in
respect
of
their
disposing
and
bestowing
.
The
last
thing
required
to
their
lawfull
vse
respecteth
their
administration
and
bestowing
;
and
this
is
,
that
they
be
bestowed
vpon
good
,
iust
and
charitable
vses
,
the
which
either
respect
our selues
,
who
possesse
them
,
or
other
men
to
whom
they
ought
to
be
communicated
.
The
vse
which
respecteth
the
owners
themselues
is
,
that
they
imploy
their
riches
to
the
good
,
preseruation
,
defence
and
comfort
,
of
themselues
,
according
to
their
person
,
estate
and
calling
;
and
also
of
all
others
,
who
are
committed
to
their
charge
and
gouernment
.
And
vnto
this
two
things
are
required
,
first
,
parsimonie
or
thriftines
,
wherby
we
honestly
spare
our
goods
,
and
preserue
them
from
being
wastfully
and
riotously
consumed
.
Secondly
,
frugalitie
,
wherby
we
honestly
spend
our
well
gotten
goods
soberly
,
and
moderately
vpon
our
owne
good
and
necessarie
vses
,
for
our
profit
and
honest
delight
.
The
former
the
Wise
man
perswadeth
vs
vnto
in
the
seuen
and
twentith
of
the
Prouerbs
:
Be
diligent
to
know
the
state
of
thy
flocke
,
and
Pro
.
27.
23.
26.
27.
Pro
.
31.
take
heed
to
thy
heards
,
&c.
The
other
in
the
words
following
:
The
lambes
are
for
thy
clothing
,
and
the
goats
are
the
price
of
the
field
;
and
let
the
milke
of
thy
goates
be
sufficient
for
thy
food
,
and
for
the
food
of
thy
family
.
So
he
saith
elsewhere
,
that
there
is
nothing
better
then
that
a
man
should
reioyce
in
his
affaires
,
because
that
is
his
portion
:
and
that
it
is
good
and
Eccles
.
3.
22.
and
5.
17.
comely
to
eate
and
to
drink
,
and
to
take
pleasure
of
all
a
mans
labour
,
wherein
he
trauelleth
vnder
the
sunne
,
&c.
For
this
is
the
gift
of
God
.
Here
therefore
two
extreames
are
to
be
auoided
;
the
first
is
sordidous
tenacitie
,
the
other
is
lauish
profusion
and
wastfulnesse
.
The
former
vice
,
as
it
is
hurtfull
to
all
others
,
so
especially
to
him
that
is
corrupted
with
it
,
seeing
like
a
theefe
he
robbeth
himself
of
the
vse
of
his
own
goods
,
and
as
well
wanteth
that
he
hath
,
as
that
he
hath
not
;
but
of
this
I
shall
haue
occasion
to
speake
hereafter
.
The
other
is
the
immoderate
wasting
of
a
mans
goods
;
when
as
he
spends
these
blessings
of
God
lauishly
,
and
aboue
his
ability
,
wherby
he
bringeth
himselfe
to
want
and
miserie
,
or
else
luxuriously
vpon
carnall
pleasures
,
and
all
manner
of
voluptuousnesse
,
whereby
he
is
made
vnfit
for
Gods
seruice
,
and
readie
for
the
perpetrating
of
any
wickednes
.
Both
which
are
carefully
to
be
auoided
,
for
as
the
one
hath
not
,
that
he
hath
,
so
the
other
will
not
haue
it
long
,
vnlesse
he
rake
from
others
a
new
supplie
by
vnlawfull
meanes
;
in
which
respect
,
as
the
sordidous
person
is
a
thiefe
because
he
robbeth
himselfe
;
so
the
wastfull
spender
is
a
thiefe
,
because
hee
robbeth
other
men
,
and
one
while
is
gripingly
coue●ous
,
that
he
may
ano●
while
be
profusely
wastfull
.
The
vses
wherein
our
wealth
is
lawfully
imploied
respecting
others
,
are
either
publicke
or
priuate
.
Publicke
,
when
as
we
bestow
it
for
the
good
of
the
Church
and
Common-wealth
.
The
vses
which
concerne
the
good
of
the
Church
,
are
,
that
we
bestow
our
riches
for
the
maintenance
of
the
meanes
of
Gods
publicke
seruice
,
as
vpon
those
who
teach
and
instruct
vs
in
the
knowledge
of
Gods
true
religion
;
vpon
the
places
of
Gods
worship
,
and
all
other
necessaries
belonging
thereunto
.
And
this
God
requireth
,
and
incourageth
vs
to
the
performance
thereof
by
his
gracious
promise
.
Honour
the
Lord
with
thy
r●ches
,
and
Pro
.
3.
9.
10.
with
the
first
fruits
of
thine
increase
:
so
shall
thy
bar●es
be
filled
with
abundance
,
and
thy
presses
shall
burst
with
new
wine
.
An
example
whereof
wee
haue
in
the
Israelits
,
who
offered
so
Exod
.
36.
5.
6.
1.
Chron
.
29.
9.
bountifully
towards
the
building
of
the
Tabernacle
and
Temple
,
that
they
needed
to
bee
restrained
from
bringing
any
more
.
So
also
our
riches
are
lawfully
vsed
and
imploied
,
when
as
they
are
bestowed
for
the
publicke
good
of
the
Common-wealth
;
as
in
the
maintaining
of
the
roiall
estate
of
the
King
,
by
tributes
and
customes
,
in
defending
our
Mat
.
22.
21.
Countrie
in
time
of
warre
,
in
erecting
of
schooles
and
hospitals
,
and
such
other
publicke
seruices
,
whereby
the
good
of
Rom
.
13.
6.
7.
the
Common-wealth
is
aduanced
and
furthered
.
To
which
purposes
we
should
spare
,
not
only
out
of
our
superfluities
,
but
euen
from
our
backes
and
bellies
,
when
need
requires
;
seeing
the
common
good
is
to
be
preferred
before
our
owne
priuate
,
and
our
Countrie
before
our
states
and
liues
,
in
that
from
it
we
haue
had
the
meanes
of
our
maintenance
,
yea
our
first
breath
,
withall
other
worldly
comforts
.
Lastly
,
our
goods
and
riches
are
lawfully
vsed
in
respect
§.
Sect
.
14.
Riches
are
well
bestowed
when
with
them
we
releeue
the
poore
.
of
priuate
persons
,
when
as
they
are
bestowed
in
relieuing
the
poore
members
of
Iesus
Christ
.
For
to
this
vse
we
haue
receiued
them
of
God
,
that
we
should
not
misspend
them
in
excesse
,
vanitie
and
riot
;
but
that
as
Gods
steward
,
we
should
imploy
them
to
the
honour
of
our
master
,
and
the
good
of
our
fellow-seruants
.
And
this
was
figured
vnto
vs
in
the
gathering
of
Manna
,
of
which
the
Israelites
hauing
gathered
some
more
,
and
some
lesse
,
did
afterwards
measure
it
with
an
Exod
.
16.
17.
18.
Omer
,
and
he
that
had
gathered
much
,
had
nothing
ouer
,
and
he
that
had
gathered
little
,
had
no
lacke
:
As
the
Apostle
also
applieth
it
.
And
this
is
the
cause
why
the
Lord
would
haue
the
poore
amongst
vs
,
who
could
(
if
it
had
so
pleased
him
)
2.
Cor
.
8.
14.
15.
Pro
.
31.
20.
haue
made
all
rich
,
that
as
hereby
he
might
exercise
them
in
humilitie
and
patience
,
so
also
the
rich
in
liberality
and
mercie
,
and
accordingly
might
giue
vnto
either
a
crowne
of
Basil
.
orat
.
14.
de
.
diuit
.
et
pauper
.
glory
at
the
day
of
iudgement
.
Of
which
reward
they
do
not
only
depriue
themselues
,
who
neglect
to
make
this
vse
of
their
riches
,
but
also
for
neglecting
the
workes
of
mercie
,
and
robbing
their
fellow-seruants
of
that
portion
which
God
hath
allotted
vnto
them
,
endanger
their
bodies
and
soules
to
the
eternall
torments
of
hell
fire
.
For
(
as
one
saith
)
Christ
condemneth
the
rich
men
in
the
twelfth
and
sixteenth
of
Luke
,
not
because
they
got
their
riches
by
wicked
meanes
,
or
bestowed
them
vpon
harlots
,
or
to
the
prepetrating
of
murther
or
Origen
.
in
Ezech
.
16.
v.
45.
other
wickednesse
;
but
because
they
gaue
themselues
wholly
ouer
to
pride
and
delicacie
,
neglecting
the
reliefe
of
Christs
poore
members
.
CHAP.
V.
Of
pleasures
,
lawfull
,
ciuill
,
and
carnall
,
which
are
to
be
desired
,
and
which
to
bee
contemned
and
shunned
.
ANd
thus
much
for
the
lawfull
vse
of
riches
.
§.
Sect
.
1.
Of
diuine
pleasures
.
In
the
last
place
we
are
to
adde
something
of
pleasures
,
and
to
consider
how
farre
forth
they
are
to
bee
desured
,
as
lawfull
and
commendable
,
whereby
also
we
may
more
easilie
discerne
in
what
respects
wee
are
to
eschew
and
contemne
them
.
To
which
purpose
we
are
to
know
,
that
pleasures
are
of
three
kinds
:
the
first
diuine
and
holy
;
the
second
naturall
and
ciuill
,
the
third
carnall
and
wicked
.
Diuine
pleasure
is
,
when
as
we
delight
in
the
Lord
,
and
reioyce
in
the
fruition
of
his
gifts
and
graces
in
this
life
,
and
in
our
assurance
of
those
heauenly
ioyes
in
the
life
to
come
.
And
vnto
this
pleasure
as
being
not
onely
lawfull
,
but
religious
,
holy
,
and
very
commendable
,
we
are
in
many
places
of
the
Scriptures
exhorted
.
So
the
Apostle
willeth
him
,
that
reioyceth
to
reioyce
2.
Cor
.
10.
17.
Phil
.
4.
4.
in
the
Lord
.
And
in
another
place
;
Reioyce
in
the
Lord
alway
;
againe
,
I
say
reioyce
.
So
as
wee
ought
thus
to
reioyce
,
and
to
reioyce
againe
with
a
double
ioy
;
yea
,
and
not
sometime
alone
,
but
alwaies
:
and
as
he
saith
elsewhere
,
we
must
reioyce
1.
Thes
.
5.
16.
continually
:
not
onely
when
we
abound
in
wordly
prosperitie
,
but
euen
in
affliction
:
for
as
the
Apostle
saith
,
being
Rom
.
5.
1.
3.
iustified
by
faith
,
and
hauing
peace
with
God
,
we
reioyce
not
only
vnder
the
hope
of
the
glory
of
God
,
but
also
in
tribulation
.
And
1.
Sam
.
30.
6.
thus
Dauid
comforted
himself
in
the
Lord
,
when
as
the
people
were
readie
to
stone
him
:
and
the
Apostles
reioyced
,
because
Act.
5.
41.
they
were
counted
worthy
to
suffer
rebuke
for
Christ
▪
and
Paul
and
Silas
when
they
were
sore
whipped
,
and
put
Act.
16.
into
a
cruell
prison
.
And
this
is
that
principall
ioy
and
pleasure
which
euery
§.
Sect
.
2.
Diuine
pleasures
are
much
to
be
desired
.
Christian
ought
chiefly
to
affect
and
desire
,
as
being
most
excellent
,
sweet
and
comfortab●e
.
Which
,
howsoeuer
carnall
▪
men
cannot
rellish
,
but
thinke
it
tedious
and
loathsome
;
yet
to
those
that
haue
euer
truly
tasted
of
it
,
it
is
much
more
comfortable
and
delightfull
then
all
worldly
and
wicked
pleasures
.
An
example
whereof
wee
haue
in
our
Sauiour
Christ
,
who
accounted
it
meat
and
drinke
to
doe
the
will
of
Iohn
4.
34.
his
heauenly
Father
:
and
in
his
beloued
Apostle
,
who
professeth
,
that
he
had
no
greater
ioy
then
this
,
that
those
whom
Iohn
epist
.
3.
vers
.
4.
he
had
begotten
vnto
God
did
walke
in
his
truth
.
And
holy
Dauid
calleth
God
his
ioy
,
affirming
that
he
will
be
glad
and
Psal
.
9.
2.
&
13.
5
reioyce
in
him
and
in
his
saluation
,
and
mercie
which
he
extended
to
him
.
So
that
the
ioy
and
pleasure
of
a
Christian
conuerted
Quia
ergo
omni
homini
conuerso
ad
Deum
mutatur
delactatio
,
mutantur
deliciae
;
non
enim
subtrahuntur
,
sed
mutantur
.
Aug.
in
Psalm
.
74.
enarrat
.
vnto
God
is
not
taken
away
▪
but
onely
changed
,
yea
bettered
in
the
change
,
as
much
as
the
Creator
excelleth
the
creature
,
heauen
,
earth
;
and
his
spirituall
graces
and
eternall
excellencies
,
the
momentanie
and
base
trifles
of
the
world
.
And
therefore
if
our
hearts
were
truly
sanctified
,
and
we
but
a
little
inured
to
these
heauenly
ioyes
and
pleasures
,
wee
would
but
a
little
esteeme
the
sinfull
pleasures
of
the
flesh
,
which
now
because
we
are
carnally
minded
we
so
much
dote
vpon
.
The
second
kind
of
pleasures
are
those
which
are
naturall
§.
Sect
.
3.
Of
naturall
and
ciuill
pleasures
,
and
that
they
are
in
their
own
nature
good
,
but
in
respect
of
vs
of
an
indifferent
nature
▪
and
a●
they
are
vsed
.
and
ciuil
,
when
as
we
ioy
and
reioyce
in
the
fruition
of
Gods
temporall
and
earthly
blessings
and
benefits
:
the
which
pleasure
is
in
it
owne
nature
good
,
but
yet
not
absolutely
and
immutablie
;
and
in
respect
of
the
vse
of
an
indifferent
nature
,
good
to
the
good
,
who
haue
a
right
vse
of
it
,
and
euill
to
those
who
abuse
it
vnto
sinne
.
Concerning
the
former
;
Naturall
pleasures
which
consist
in
meats
,
drinkes
,
apparel
,
houses
,
musicke
,
recreations
,
and
in
the
fruition
of
other
Gods
comfortable
blessings
&
benefits
,
are
to
those
that
vse
them
well
lawfull
,
good
and
commendable
.
First
,
because
they
are
the
gifts
of
God
which
he
hath
purposely
prouided
for
vs
in
the
creation
,
and
bestoweth
them
vpon
his
seruants
,
as
incouragements
to
moue
them
vnto
more
chearefull
obedience
.
For
as
the
Psalmist
saith
,
he
hath
not
only
made
bread
to
strengthen
mans
heart
▪
but
also
wine
which
maketh
glad
the
Psal
.
104.
15.
heart
of
man
,
and
oyle
to
make
his
face
shine
.
He
hath
prouided
for
his
children
not
only
things
necessarie
and
profitable
,
but
also
pleasant
and
comfortable
,
seruing
for
their
honest
delight
;
as
appeareth
in
the
varietie
of
colours
▪
smelles
,
tastes
,
metals
,
stones
,
fruits
,
beasts
and
birds
:
the
lawfull
and
delightfull
vse
whereof
Gods
children
cannot
refuse
without
contempt
,
or
at
least
neglect
of
the
Creators
bounty
.
Againe
,
the
Lord
hath
mixed
those
pleasures
with
all
our
naturall
actions
,
as
eating
,
drinking
,
sleeping
,
and
the
rest
▪
that
we
might
be
moued
to
do
those
things
which
are
necessarie
,
because
they
are
also
pleasant
and
delightful
.
And
therefore
we
are
not
to
reiect
and
contemne
pleasures
,
seeing
they
are
the
bountifull
gifts
of
God
▪
but
to
imploy
them
so
as
that
they
may
tend
to
the
glorie
of
him
who
gaue
them
,
and
to
the
furthering
of
our
owne
spirituall
good
;
neither
is
their
vse
,
but
their
abuse
only
to
be
taken
away
.
To
this
purpose
one
Gregor
.
moral
.
lib
.
1●
.
saith
,
that
the
matter
of
our
pleasures
which
we
enioy
are
the
gifts
of
God
,
as
meats
and
drinkes
,
housing
and
app●rell
,
&c.
and
therefore
let
vs
be
ashamed
to
turne
Gods
graces
and
free
gifts
into
weapons
of
vice
;
for
wee
shall
grieuously
inflame
the
wrath
of
the
supreame
Iudge
against
vs
,
if
with
his
owne
liberall
gifts
we
fight
against
his
bountie
.
Secondly
,
these
pleasures
well
vsed
are
warranted
and
approued
§.
Sect
.
4.
Hones
●●easures
warranted
by
the
Scriptures
.
Eccles
.
3.
4.
Cap.
5.
17.
in
the
Scriptures
:
for
so
the
Wise
man
saith
,
that
there
is
a
time
to
weepe
,
and
a
time
to
laugh
,
a
time
to
mourne
,
and
a
time
to
dance
;
and
that
it
is
good
and
comely
to
eat
and
to
drinke
,
and
to
take
pleasure
in
all
a
mans
labours
,
&c.
for
this
is
his
portion
:
yea
we
are
commanded
to
communicate
with
one
another
in
o●r
ioy
,
and
to
reioice
with
them
that
reioice
:
the
which
Rom
.
12.
15.
was
accordingly
practised
by
the
Christians
in
the
Primitiue
Church
,
who
met
together
at
their
loue-feasts
,
and
did
eate
Acts
2.
46.
their
meat
together
with
gladnesse
,
and
singlenesse
of
heart
;
and
greatly
desired
by
the
Psalmist
,
namely
,
that
he
might
reioyce
in
the
ioy
of
Gods
people
,
and
glorie
with
his
inheritance
.
And
in
truth
this
is
not
only
sauce
for
our
meat
which
maketh
it
sweet
&
comfortable
,
but
the
seasoning
of
al
other
Gods
temporall
benefits
,
without
which
we
haue
little
comfort
of
them
.
For
what
would
it
auaile
vs
to
be
exalted
to
the
seate
of
honor
,
or
to
abound
with
earthly
riches
,
if
we
should
take
no
delight
or
pleasure
in
them
?
And
this
is
the
Wise
mans
conclusion
;
I
know
,
saith
he
,
that
there
is
nothing
good
in
Eccles
.
3.
●2
.
them
▪
but
to
reioyce
and
do
good
in
his
life
.
Thirdly
,
these
naturall
and
ciuill
pleasures
which
we
take
§.
Sect
.
5.
Naturall
and
ciuill
pleasures
serue
to
good
ends
and
purposes
.
in
the
fruition
of
Gods
temporall
blessings
,
do
serue
to
good
ends
and
purposes
;
for
they
are
the
matter
of
Gods
praises
,
and
speciall
motiues
to
stir
vs
vp
with
cheerefull
hearts
,
to
laud
and
magnifie
his
great
and
glorious
name
,
when
as
he
not
only
bestoweth
vpon
vs
things
necessarie
and
profitable
for
the
preseruation
of
our
liues
,
but
also
in
his
infinit
bountie
giueth
vs
to
inioy
things
pleasant
and
delightfull
,
whereby
our
liues
are
made
sweet
and
comfortable
.
Againe
,
this
ioy
and
pleasure
is
that
precious
oyle
,
wherewith
being
annointed
,
the
countenance
is
made
louely
and
pleasant
:
for
so
the
Wise
man
saith
,
that
a
ioyfull
heart
maketh
a
cheerefull
Prou.
15.
13.
and
17.
22.
countenance
.
It
is
a
soueraigne
balsome
for
a
wounded
soule
,
and
a
precious
preseruatiue
to
continue
our
health
:
for
as
the
Wise
man
saith
,
A
ioyfull
heart
causeth
good
health
,
but
a
sorrowfull
mind
drieth
the
bones
.
Yea
it
is
the
life
of
our
life
,
and
a
chiefe
meanes
of
prolonging
our
daies
.
In
which
respect
the
Sonne
of
Syrach
exhorteth
vs
to
desire
and
affect
it
:
Giue
Eccles
.
30.
21.
22.
23.
not
ouer
(
saith
he
)
thy
mind
to
heauinesse
,
and
vex
not
thy selfe
in
thine
owne
counsell
:
the
ioy
of
the
heart
is
the
life
of
man
,
and
a
mans
gladnesse
is
the
prolonging
of
his
daies
.
Loue
thine
owne
soule
and
comfort
thine
heart
,
driue
sorrow
farre
from
thee
,
for
sorrow
hath
slaine
many
,
and
there
is
no
profit
therein
.
To
which
Democritus
apud
St●bau●●s
.
purpose
another
compareth
a
mans
life
which
hath
no
pleasures
or
delights
,
to
a
long
iorney
without
Innes
;
in
which
there
is
much
trauaile
,
and
no
comfort
or
refreshing
.
Lastly
,
these
pleasures
fit
and
inable
vs
the
better
to
serue
God
,
both
in
the
duties
of
religion
,
and
in
the
workes
of
our
special
callings
:
and
that
first
as
they
are
incouragements
,
which
make
vs
performe
these
duties
with
alacritie
and
chearefulnes
,
not
only
in
respect
of
the
present
fruition
of
these
earthly
pleasures
,
●s
being
the
sweetest
reward
of
our
labours
which
this
world
affordeth
,
but
as
they
serue
to
put
vs
in
mind
of
those
eternall
and
vnconceiueable
pleasures
and
ioyes
,
which
are
reserued
for
those
that
serue
and
feare
the
Lord
in
his
heauenly
kingdome
.
And
therefore
hath
the
Lord
giuen
vnto
vs
as
it
were
these
first
fruits
,
and
small
taste
of
his
euerlasting
ioyes
in
these
temporall
delights
,
to
make
vs
long
after
those
fully-satisfying
and
neuer
glutting
pleasures
,
and
to
thinke
no
labour
too
much
for
the
obtaining
of
those
pure
ioyes
which
are
at
his
right
hand
for
euermore
:
seeing
euen
these
earthly
pleasures
though
momentany
,
and
mixed
with
many
miseries
and
much
bitternesse
by
reason
of
sin
,
doe
leaue
neuerthelesse
such
a
pleasant
rellish
behind
them
.
Secondly
,
they
inable
vs
to
those
duties
of
Gods
seruice
,
and
of
our
callings
,
as
they
do
recreate
and
refresh
vs
after
our
painfull
labours
.
In
which
respect
they
are
exceeding
necessarie
,
seeing
in
regard
of
our
frailtie
and
weaknes
,
it
were
impossible
to
trauaile
in
our
Christian
course
,
vnlesse
we
were
strengthned
and
cheared
with
these
earthly
baits
:
for
our
bodies
would
be
tyred
,
and
our
minds
made
dull
and
sluggish
,
if
they
stood
alwaies
bent
;
neither
could
we
long
labour
if
our
hearts
were
not
cheared
and
our
spirits
refreshed
with
this
sweete
▪
oyntment
of
pleasure
and
delight
.
And
thus
haue
I
shewed
that
these
naturall
and
ciuill
pleasures
§.
Sect
.
6.
That
vnto
vs
pleasures
are
of
an
indifferent
nature
,
holding
their
goodnesse
only
when
they
ar●
well
vsed
,
vnto
which
i●
required
that
our
persons
be
iustified
.
are
in
themselues
good
and
lawfull
;
yet
,
as
I
said
,
they
are
not
good
absolutely
,
immutablie
,
or
in
any
high
degree
of
perfection
.
But
in
respect
of
vs
and
of
their
vse
of
an
indifferent
nature
,
holding
their
naturall
goodnesse
when
they
are
well
vsed
,
and
degenerating
into
euill
,
when
as
they
are
abused
,
as
causes
,
meanes
,
or
instruments
of
sin
.
And
therfore
in
the
next
place
we
are
to
consider
,
how
these
gifts
of
God
which
are
good
in
themselues
,
may
also
be
good
vnto
vs
:
vnto
which
is
required
,
first
that
our
persons
be
iustified
and
reconciled
vnto
God
by
a
true
faith
in
Iesus
Christ
:
for
as
we
may
obserue
in
the
Apostles
order
,
true
ioy
and
reioycing
are
Rom
.
5.
1.
3.
the
effects
and
fruits
of
our
iustification
and
peace
with
God
:
without
which
as
we
haue
no
right
or
interest
in
these
pleasures
,
so
are
they
altogether
false
and
full
of
vanitie
,
like
vnto
the
delights
of
a
malefactor
which
he
hath
betweene
the
time
of
his
condemnation
and
execution
,
or
vnto
a
faire
way
which
bringeth
him
to
the
gallowes
.
As
therefore
Iehu
said
to
Iehoram
,
what
peace
can
there
be
so
long
as
the
whoredomes
of
thy
mother
Iesabel
remaine
?
So
may
I
say
to
the
wicked
man
affecting
pleasures
;
what
pleasures
can
there
be
so
long
as
thy
sinnes
which
oblige
thee
to
eternall
punishments
remaine
vnpardoned
?
But
after
we
haue
the
remission
2.
King
9.
22.
of
sin
,
peace
with
God
,
and
peace
of
conscience
,
and
in
lieu
of
thankfulnes
spend
our
strength
in
his
seruice
,
then
is
the
time
of
desiring
these
pleasures
,
that
we
may
the
better
therby
be
inabled
to
these
duties
.
Whereby
it
may
appeare
,
that
these
pleasures
and
delights
are
not
only
lawfull
to
the
godly
and
faithfull
,
but
so
appropriated
and
peculiar
vnto
them
,
as
that
they
belong
to
none
besides
them
:
and
therefore
the
Psalmist
exhorting
men
to
this
ioy
,
doth
direct
his
speech
only
to
the
faithfull
:
Be
glad
(
saith
he
)
yee
righteous
,
Psal
.
32.
11.
and
33.
1.
and
reioyce
in
the
Lord
,
and
be
ioyfull
all
ye
that
are
vpright
in
heart
:
and
in
the
next
Psalme
:
Reioyce
in
the
Lord
,
O
ye
righteous
,
for
it
becommeth
vpright
men
to
be
thankefull
.
Secondly
,
our
pleasures
must
be
moderately
esteemed
and
§.
Sect
.
7.
We
must
not
ouerualue
them
,
or
immoderatly
affect
them
.
affected
according
to
their
owne
nature
and
worth
,
and
not
preferred
either
in
our
iudgements
or
desires
,
either
before
our
spirituall
ioy
in
God
,
or
the
eternall
ioyes
of
his
kingdome
;
with
which
ioyes
when
they
come
in
comparison
they
are
to
be
contemned
,
and
to
be
loathed
and
reiected
when
as
they
will
not
stand
together
.
So
that
if
we
would
haue
these
pleasures
lawfull
,
wee
must
neither
ouerualue
them
in
our
iudgements
,
nor
set
our
hearts
and
affections
vpon
them
,
which
ought
to
be
reserued
for
those
other
ioies
of
farre
greater
excellencie
,
but
only
esteeming
and
louing
them
,
as
the
traueller
doth
the
pleasures
of
his
Inne
,
and
the
pilgrime
those
delights
which
he
passeth
by
in
his
way
:
and
as
the
Apostle
expresseth
it
,
reioycing
as
though
we
reioyced
1.
Cor
.
7.
30.
not
;
let
vs
place
our
chiefe
ioy
in
the
Lord
,
and
principally
esteeme
and
affect
that
fulnesse
of
ioy
which
we
shall
haue
in
Gods
presence
,
and
those
vnspeakeable
pleasures
,
which
are
Psalm
.
16.
11.
at
his
right
hand
for
euermore
.
Thirdly
,
as
we
must
moderate
our
affections
,
so
our
pleasures
§.
Sect
.
8.
Ou●
pleasures
themselues
must
be
moderat
,
and
referred
to
their
lawful
ends
.
●
.
to
Gods
glorie
.
themselues
must
be
moderate
:
for
being
not
absolutely
good
,
but
as
they
are
referred
vnto
and
limitted
by
their
ends
:
therefore
when
they
exceed
these
●ust
bounds
,
they
degenerate
and
become
euill
and
vnlawfull
.
Now
the
chiefe
and
principall
end
of
our
pleasures
ought
to
be
the
glorie
of
God
;
when
as
we
therefore
vse
them
not
only
that
we
may
with
all
thankefulnesse
acknowledge
his
great
bountie
and
goodnes
towards
vs
,
but
also
may
be
the
better
inabled
to
serue
him
with
all
cheerefulnes
in
the
duties
of
religion
and
Christianitie
;
and
therefore
we
must
take
heed
if
we
would
haue
our
pleasures
lawful
,
that
they
further
this
end
;
and
that
they
doe
not
take
vp
that
time
which
is
allotted
vnto
the
seruice
of
God
,
nor
yet
be
vsed
in
such
excesse
and
so
immoderately
,
as
shall
make
vs
more
vnfit
for
the
performance
of
these
holy
duties
.
In
which
respect
those
offend
who
prophane
the
Lords
day
which
he
hath
set
apart
for
his
seruice
,
by
spending
it
about
their
owne
pleasures
and
recreations
:
as
Esay
58.
13.
also
they
who
so
immoderately
vse
those
pleasures
of
eating
,
drinking
,
exercise
and
the
rest
,
that
they
are
more
fit
to
sleep
,
then
to
serue
God
in
any
dutie
which
he
requireth
.
The
other
end
of
pleasures
is
our
own
good
,
when
as
they
§.
Sect
.
9.
Our
pleasures
must
be
referred
to
the
good
both
of
our
souls
and
bodies
.
tend
to
the
preseruation
of
our
health
,
and
to
the
better
fitting
of
vs
for
all
good
duties
of
our
callings
:
wherein
this
rule
is
to
be
obserued
,
that
we
doe
not
so
much
addict
our selues
vnto
them
,
as
that
by
their
immoderate
vse
we
impaire
the
health
of
our
soules
,
nor
so
much
abstaine
from
them
,
as
that
by
vtter
neglecting
them
,
we
ouerthrow
the
health
of
our
bodies
.
In
which
respect
it
is
hard
to
determine
of
a
iust
proportion
,
seeing
the
quantity
differeth
according
to
the
persons
,
and
the
callings
also
wherin
they
are
imployed
:
for
some
bodies
require
more
pleasure
for
the
preseruation
of
their
health
,
and
some
lesse
:
some
callings
are
more
painfull
,
spending
the
spirits
and
consuming
the
strength
,
and
some
more
easie
and
better
indured
.
And
therefore
Christian
discretion
is
heere
required
,
that
thereby
pleasures
may
be
proportioned
and
fitted
to
the
person
and
state
of
him
that
vseth
them
:
and
still
obseruing
these
ends
,
we
are
to
take
heed
that
we
do
not
vnder
pretence
of
vsing
pleasures
for
our
health
,
abuse
them
in
excesse
and
surfet
of
these
sweet
delights
;
seeing
nothing
more
doth
weaken
our
strength
,
impaire
our
health
,
nor
more
speedily
bring
desperate
diseases
and
vntimely
death
,
then
the
immoderate
vse
of
these
pleasures
.
As
also
we
must
vse
the
like
care
that
we
do
not
by
them
make
our selues
more
vnfit
for
the
duties
of
our
callings
,
by
making
our
recreations
our
trades
and
occupations
,
spending
both
our
time
and
strength
in
them
,
whereas
they
should
only
refresh
and
fit
vs
for
our
lawfull
labours
,
and
necessarie
businesse
.
Lastly
,
if
we
would
haue
our
pleasures
lawfull
vnto
vs
,
let
§.
Sect
.
10.
We
must
carefully
take
heed
that
Satan
doth
not
intangle
vs
in
these
pleasures
.
vs
carefully
watch
ouer
our selues
in
the
vse
of
them
,
that
they
be
not
vnto
vs
Satans
nets
of
perdition
through
our
corruption
,
whereby
he
catcheth
and
intangleth
vs
in
sinne
:
neither
is
there
any
more
vsuall
or
yet
more
dangerous
baite
wherewith
he
allureth
vs
vnto
sinne
,
then
by
offering
vnto
vs
these
pleasing
delicates
of
pleasure
and
delight
.
And
therfore
we
must
not
with
vnbridled
affections
rush
vpon
them
;
but
before
we
giue
them
entertainment
we
must
againe
&
again
consider
,
first
,
whether
they
be
lawfull
,
and
then
how
they
may
be
lawfully
vsed
,
carefully
referring
them
to
those
good
ends
for
which
they
were
ordained
,
and
vsing
them
with
moderation
both
in
respect
of
our
affections
,
and
also
of
the
things
themselues
.
But
especially
we
must
take
heed
that
we
do
not
fully
rest
in
these
temporall
and
naturall
pleasures
,
as
being
our
last
end
and
chiefe
happinesse
;
affecting
to
haue
our
Paradise
in
this
world
;
for
so
they
will
become
the
diuels
birdlime
,
in
which
when
we
haue
wallowed
,
we
shall
not
be
able
to
mount
aloft
in
heauenly
meditations
;
and
notable
impediments
to
hinder
vs
from
the
fruition
of
those
euerlasting
ioyes
in
Gods
kingdome
:
but
we
must
only
vse
them
as
helpes
and
meanes
to
further
and
hasten
our
speed
in
our
spiritual
race
,
and
as
reasons
&
motiues
to
make
vs
affect
that
heauenly
ioy
and
pleasure
with
more
ardent
loue
:
concluding
with
our selues
,
that
if
these
earthly
delights
bee
so
sweet
and
comfortable
,
then
how
many
,
yea
infinit
degrees
more
excellent
and
admirable
ioyes
shall
we
haue
in
heauen
,
when
we
shall
haue
the
fruition
of
God
himselfe
,
and
of
all
those
pleasures
which
he
hath
prepared
for
his
Saints
,
and
that
without
the
mixture
of
any
miserie
or
affliction
!
And
thus
much
concerning
the
second
kind
of
pleasures
which
are
naturall
and
ciuill
.
The
third
and
last
kind
are
carnall
and
worldly
pleasures
,
as
surfetting
and
drunkennesse
,
chambering
and
wantonnesse
,
lust
and
vncleannesse
,
vnlawfull
sports
and
recreations
:
all
which
being
in
themselues
euill
and
wicked
,
are
not
onely
to
be
contemned
,
but
euen
hated
and
abhorred
of
all
Christians
.
CHAP.
VI
.
That
we
are
exceeding
prone
to
abuse
these
earthly
blessings
,
whereby
they
become
the
diuels
snares
to
intangle
vs
in
sinne
.
ANd
thus
haue
I
shewed
the
goodnes
of
these
§.
Sect
.
1.
That
through
our
corruption
,
we
abuse
Gods
earthly
blessings
.
earthly
things
in
their
own
nature
;
and
also
how
they
may
bee
lawfully
vsed
of
vs
,
so
as
they
may
be
truely
good
and
comfortable
:
from
whence
also
we
may
vnderstand
how
they
degenerate
from
their
owne
nature
,
and
become
euill
;
namely
,
when
as
they
are
abused
by
vs
,
the
former
cautions
and
conditions
,
concerning
their
getting
,
keeping
,
imploying
and
vsing
,
being
neglected
and
not
obserued
.
Now
we
are
to
know
,
that
through
the
corruption
of
our
nature
,
we
are
exceedingly
prone
to
this
abuse
;
and
whereas
by
these
blessings
of
God
,
we
should
be
made
more
thankfull
,
and
more
obedient
,
contrariwise
,
wee
abusing
Gods
gifts
,
are
vsually
made
by
them
more
forgetfull
of
God
,
more
cold
and
negligent
in
performing
of
all
good
duties
,
and
more
prone
to
fall
into
any
manner
of
sinne
,
as
both
the
Scriptures
themselues
,
and
the
experience
of
all
ages
doe
plainely
manifest
.
All
which
commeth
to
passe
for
want
of
due
care
in
obseruing
the
former
cautions
which
are
required
to
their
lawful
vse
,
and
especially
because
in
our
iudgements
we
ouerualue
them
,
and
in
our
harts
too
much
loue
and
affect
them
,
preferring
them
before
Gods
spirituall
graces
,
and
heauenly
excellencies
,
yea
,
louing
and
esteeming
the
creature
better
then
the
Creator
;
in
regard
whereof
,
men
are
ready
to
hazard
the
losse
of
these
things
,
which
are
of
infinit
more
valew
,
by
taking
any
wicked
and
vnconscionable
courses
,
either
for
the
getting
or
keeping
of
these
earthly
trifles
,
which
they
so
much
admire
and
affect
.
By
which
meanes
it
commeth
to
passe
,
that
these
earthly
§.
Sect
.
2.
That
these
earthly
things
through
our
abuse
,
become
the
matter
of
many
grieuous
tentations
.
Mal
.
2.
2.
blessings
are
turned
into
curses
;
and
through
the
malice
of
the
diuell
,
and
our
owne
corruption
,
they
become
the
matter
and
occasion
of
many
dangerous
tentations
,
as
being
the
ordinarie
wages
which
Satan
giueth
worldlings
for
seruing
him
in
sinne
,
and
his
common
baite
and
allurement
,
whereby
he
inticeth
vs
to
offend
God
,
wound
our
owne
consciences
,
and
hazard
the
eternall
saluation
of
our
soules
.
For
when
he
seeth
,
that
the
sinne
whereto
he
tempteth
vs
,
is
in
it selfe
vgly
and
odious
vnto
vs
,
either
by
the
light
of
nature
,
or
of
the
Scriptures
,
whereby
our
vnderstanding
and
iudgements
are
illuminated
in
the
knowledge
of
good
and
euill
,
then
doth
hee
cast
ouer
it
one
of
these
worldly
vailes
,
and
couering
this
deadly
hooke
of
sinne
with
one
of
these
alluring
baites
,
hee
inticeth
vs
to
swallow
it
,
to
our
ruine
and
destruction
.
The
which
tentations
are
therefore
the
more
dangerous
,
because
these
things
being
in
their
owne
nature
good
,
are
lesse
suspected
when
they
are
vpon
such
euill
conditions
thrust
vpon
vs
;
and
also
because
they
are
of
necessarie
vse
vnto
vs
,
which
spurre
of
necessitie
pricketh
vs
forward
to
vse
any
meanes
lawfull
or
vnlawful
for
the
compassing
of
them
,
Crebrò
occasione
seductionis
inuenta
dum
necessitati
debita
reddimus
,
voluptatis
vitio
descruimus
.
Gregor
.
Mor
.
lib
.
20.
cap
.
15.
and
doth
serue
as
a
pretence
to
excuse
our
greedinesse
;
and
as
a
cloake
and
couer
,
vnder
which
by
degrees
immoderate
excesse
,
and
neuer
satisfied
voluptuousnesse
doth
creepe
vpon
vs.
For
whilest
we
pretend
,
and
perhaps
intend
to
satisfie
onely
our
necessities
,
and
to
pay
,
as
it
were
,
our
debt
to
nature
,
pride
,
couetousnesse
and
voluptuousnesse
doe
incroach
vpon
vs
,
drawing
vs
on
to
affect
and
desire
superfluitie
and
excesse
.
As
when
we
thinke
to
satisfie
nature
by
meates
and
drinkes
,
being
allured
with
pleasure
,
we
offend
through
immoderation
,
and
fall
into
those
odious
sinnes
of
gluttonie
and
drunkennesse
:
when
we
goe
about
to
prouide
apparell
to
couer
our
nakednesse
,
and
to
preserue
vs
from
the
iniuries
of
the
weather
,
pride
creepeth
in
,
and
mooueth
vs
to
sinne
either
in
some
wanton
fashion
,
or
in
the
excessiue
costlinesse
of
the
stuffe
.
When
according
to
our
dutie
we
thinke
of
vsing
the
meanes
of
attaining
vnto
a
competencie
of
riches
,
for
the
maintenance
of
our selues
,
and
those
who
are
committed
to
our
charge
,
couetousnesse
incroacheth
vpon
vs
,
and
fixing
our
hearts
to
this
earthly
Mammon
,
maketh
vs
to
desire
superfluities
,
and
ready
to
vse
any
means
for
the
compassing
of
them
.
And
thus
whilest
we
open
the
doore
of
our
hearts
to
giue
entertainement
vnto
our
friends
,
dangerous
enemies
attending
on
them
,
doe
thrust
in
vpon
vs
at
vnawares
,
and
before
we
haue
any
leisure
to
thinke
of
keeping
them
out
,
and
opposing
against
them
.
Which
being
entred
doe
keepe
open
the
dore
for
the
rest
of
their
companie
,
and
so
strengthen
and
backe
one
another
with
all
their
forces
,
that
it
is
hard
,
yea
altogether
impossible
to
dispossesse
and
cast
them
out
,
vnlesse
we
be
mightily
assisted
by
the
spirit
of
God
.
For
desire
of
honours
bringeth
in
desire
of
riches
;
and
riches
being
entred
,
doe
make
way
for
voluptuousnesse
.
To
which
purpose
one
saith
,
that
desire
of
glory
inflameth
our
Chrysost
.
in
Matth
.
6.
Hom.
21.
tom
.
2.
cap
.
202.
hearts
with
the
loue
of
riches
;
and
for
glories
sake
doe
men
prouide
troopes
of
seruants
,
stately
horses
adorned
with
golden
trappings
and
rich
furniture
and
the
like
,
not
to
satisfie
necessitie
,
nor
because
themselues
take
any
great
delight
in
it
,
but
that
they
may
set
out
their
pompe
to
the
publicke
view
.
Howsoeuer
,
it
cannot
bee
denied
,
but
that
when
any
of
these
vices
haue
taken
strong
possession
,
there
is
often
opposition
betweene
them
,
by
which
garboile
we
haue
as
much
trouble
and
molestation
,
as
at
first
we
had
danger
when
they
entred
into
vs.
In
regard
of
which
their
power
and
potencie
in
preuailing
§.
Sect
.
3.
That
Satan
vsually
maketh
these
earthly
things
to
serue
as
baits
to
allure
vs
vnto
sinne
.
with
vs
,
Satan
doth
most
vsually
imploy
their
strength
to
make
a
way
&
entrance
for
his
tentations
,
setting
before
vs
the
bootie
either
of
honours
,
riches
and
pleasures
,
when
he
intendeth
to
draw
vs
into
his
secret
ambushments
and
snares
of
sinne
.
And
thus
he
began
with
our
first
parents
,
alluring
them
to
breake
the
commandement
of
God
in
eating
of
the
forbidden
fruite
;
because
it
was
pleasant
to
the
eie
,
Gen.
3.
Concupiscentiae
carnis
in
ijs
impleta
est
,
quod
de
ligno
vetito
gustauerunt
;
&
concupiscentia
oculorum
,
quod
sibi
ape●ri
oculos
cupierunt
;
&
ambitio
saeculi
,
quod
se
fieri
posse
quod
deus
est
crediderunt
.
August
de
salutar
.
documentis
.
lib
.
cap
.
13.
Matth
.
4.
profitable
for
the
gaining
of
knowledge
,
and
would
aduance
them
vnto
such
a
glorious
estate
,
that
they
should
be
equall
with
God
himselfe
;
and
with
the
same
alluring
baits
hath
he
intangled
and
insnared
all
their
posteritie
,
as
the
experience
of
all
times
hath
shewed
;
in
so
much
,
as
when
hee
was
to
encounter
our
Sauiour
Christ
himselfe
,
hee
maketh
choice
of
these
,
as
of
his
most
forcible
and
preuailing
weapons
;
inticing
him
to
vse
vnlawfull
meanes
to
please
his
taste
,
and
satisfie
his
appetite
,
to
get
a
name
,
and
obtaine
the
riches
and
glory
of
the
world
.
The
which
,
howsoeuer
they
could
not
pearce
or
wound
him
;
in
regard
that
hee
was
defended
with
the
armour
of
proofe
,
his
perfect
puritie
,
and
absolute
righteousnesse
;
yet
he
hath
much
preuailed
with
them
against
all
others
,
so
as
not
any
hath
escaped
vnwounded
,
and
without
foile
out
of
the
conflict
,
but
whilest
they
haue
laboured
to
defend
themselues
from
the
force
and
violence
of
one
,
they
haue
runne
vpon
the
point
of
another
,
and
haue
exposed
themselues
vnto
danger
,
euen
whilest
they
thought
of
auoiding
and
escaping
it
.
But
as
Satan
hath
alwaies
herewith
much
preuailed
,
so
neuer
more
then
in
these
daies
;
in
which
almost
all
men
are
so
bewitched
with
the
loue
of
these
earthly
things
,
that
they
are
readie
to
yeeld
vnto
any
tentation
,
to
neglect
any
dutie
to
God
or
man
,
and
to
commit
any
sinne
,
so
as
they
may
attaine
vnto
their
worldly
ends
;
and
compasse
these
earthly
vanities
which
they
so
much
dote
vpon
.
Neither
hath
this
poison
only
infected
professed
worldlings
,
who
greedily
drinke
it
vp
with
loue
and
admiration
;
but
euen
the
professours
of
Gods
true
religion
,
who
haue
proclaimed
their
defiance
against
worldlie
vanities
,
are
so
tainted
and
corrupted
with
their
contagion
,
that
they
grow
stiffe
and
benummed
in
performance
of
Christian
duties
;
and
readie
to
wound
their
consciences
with
sinne
,
when
as
these
pleasing
orators
perswade
them
hereunto
.
But
how
dangerous
and
pernicious
these
triple
forces
are
,
§.
Sect
.
4.
Honours
plunge
men
into
many
dangerous
tentations
.
when
they
are
vnited
and
conioyned
,
it
may
easily
appeare
if
we
consider
,
of
their
perillous
strength
being
singled
the
one
from
the
other
.
For
first
,
how
manifold
and
dangerous
are
the
tentations
into
which
honours
plunge
men
,
when
as
they
ouerualew
,
and
immoderately
affect
them
;
making
them
to
forget
all
duties
which
belong
vnto
God
,
and
to
neglect
all
good
offices
naturall
,
ciuill
,
and
religious
which
they
owe
vnto
men
,
without
all
respect
of
acquaintance
,
friendship
and
kindred
,
yea
of
fidelitie
and
common
honestie
,
so
they
may
aspire
to
their
proud
hopes
,
and
compasse
their
ambitious
ends
;
not
caring
whom
they
tread
vnder
foote
,
so
they
make
their
falles
steps
,
whereby
themselues
may
rise
.
Neither
doe
these
tentations
onely
take
hold
of
worldlings
and
wicked
men
,
but
euen
of
the
deare
seruants
of
God
,
as
wee
may
see
in
the
example
of
the
disciples
striuing
for
superioritie
,
and
contending
one
with
another
,
who
Luk
.
9.
46.
Non
huius
hostis
vires
sentit
nisi
qui
ei
bellum
indixerit
:
quia
et
si
cuiquam
facile
est
laude
carere
dum
denegatur
,
difficile
est
eâ
non
delectari
cum
offertur
.
August
.
ad
Aurelium
.
epist
.
64.
tom
.
2.
should
be
greatest
,
and
haue
the
highest
place
in
Gods
kingdome
.
In
a
word
,
so
great
is
the
force
of
this
tentation
;
that
(
as
one
saith
)
no
man
can
sufficiently
discerne
the
strength
of
this
enemie
,
but
hee
who
hath
proclaimed
warre
against
it
:
for
howsoeuer
it
may
seeme
more
easie
vnto
any
to
want
this
honour
and
praise
when
it
is
denied
,
yet
it
is
most
hard
,
not
to
bee
too
much
delighted
with
it
,
when
it
is
offered
him
.
The
like
also
may
bee
said
of
riches
,
which
through
our
corruption
,
are
the
ground
of
many
dangerous
tentations
,
both
in
respect
of
their
getting
,
keeping
and
bestowing
;
for
,
as
the
Apostle
saith
,
they
that
will
be
rich
,
fall
into
tentations
and
snares
,
and
into
many
foolish
and
noisom
lusts
,
which
drowne
§.
Sect
.
5.
That
riches
are
the
occasion
of
many
dangerous
tentations
.
1.
Tim
.
6.
9.
10.
Thriueri
.
in
Apothegm
.
57.
Clem
.
Alexan
.
paedagog
.
lib
.
3.
cap
.
6.
men
in
perdition
and
destruction
:
for
the
desire
of
monie
is
the
roote
of
all
euill
.
And
most
hard
it
is
to
abound
with
them
,
and
not
to
abuse
them
vnto
sinne
,
for
want
of
obseruing
the
former
cautions
which
are
required
to
their
lawfull
vse
;
to
which
purpose
one
saith
,
it
is
a
matter
of
as
great
difficultie
to
abound
with
riches
,
and
not
at
any
time
abuse
them
,
as
to
flote
vpon
the
waters
and
not
to
be
ducked
;
in
respect
whereof
they
are
likened
vnto
thornes
,
which
vnlesse
a
man
hold
very
warily
,
he
is
sure
to
bee
pricked
:
and
to
a
serpent
,
which
who
so
holdeth
vnskilfully
,
it
will
wind
about
his
hand
,
and
bite
him
.
In
regard
of
which
danger
through
our
corruption
,
the
scripture
speaking
of
them
doth
commonly
adde
some
epithete
which
may
weane
our
harts
and
affections
from
them
,
in
respect
of
immoderate
loue
;
as
,
the
Matth
.
13.
22.
deceitfulnes
of
riches
,
vncertaine
riches
,
1.
Tim
.
6.
17.
Luk
.
16.
9.
riches
of
this
world
,
the
mammon
of
iniquitie
and
such
like
;
and
giueth
vs
many
admonitions
,
that
we
should
neither
ouergreedily
desire
them
,
nor
when
we
haue
them
set
our
hearts
vpon
them
.
All
which
notwithstanding
the
most
men
,
both
worldlings
,
and
professors
of
religion
,
are
choked
with
these
thornes
,
and
intangled
with
these
snares
,
being
moued
with
these
baites
to
doe
many
things
against
their
knowledge
and
conscience
,
either
for
the
getting
or
keeping
of
them
.
In
which
respect
Augustine
describeth
riches
thus
:
That
they
are
a
costly
danger
,
to
those
who
possesse
them
;
an
euill
master
,
and
a
treacherous
seruant
;
birdlime
vnto
our
spirituall
wings
,
fathers
of
flatterie
,
sonnes
of
griefe
and
care
;
a
cause
of
feare
to
those
that
haue
them
,
and
of
griefe
to
those
that
want
them
.
Neither
are
those
tentations
which
are
grounded
vpon
§.
Sect
.
6.
That
tentations
grounded
vpon
pleasures
,
are
very
dangerous
.
pleasures
lesse
dangerous
,
they
being
commonly
made
through
our
abuse
,
sweete
poysons
which
kill
with
delight
,
and
pleasant
songs
which
lull
vs
asleepe
in
the
cradle
of
securitie
to
our
perdition
and
destruction
.
For
when
a
man
is
glutted
with
them
,
how
exceedingly
doth
hee
forget
himselfe
and
all
good
duties
?
and
how
prone
and
headlong
is
he
vnto
all
vice
and
wickednesse
?
there
being
nothing
so
bad
which
he
doth
not
thinke
well
beseemes
him
,
when
his
vnderstanding
is
distraughted
with
this
merrie
madnesse
,
Eccles
.
2.
2.
nothing
so
foolish
and
ridiculous
at
which
he
blusheth
and
is
ashamed
.
But
if
we
would
take
a
liuely
view
of
those
who
abound
in
worldly
pleasures
,
and
see
vnto
what
lewd
licencious●es
they
bring
all
those
who
are
glutted
with
them
;
let
vs
consider
of
that
notable
description
of
the
house
of
pleasure
,
which
by
one
no
lesse
wittily
then
truly
is
thus
desciphered
:
The
hall
(
saith
he
)
of
pleasure
gloriously
glistered
with
Ambros
.
de
Cain
&
Abel
,
lib
.
1.
cap
.
4.
kingly
superfluitie
,
or
sumptuous
furniture
,
and
with
curious
ingrauen
walles
,
and
the
flowre
did
swimme
with
wine
;
the
ground
smelled
sweetely
of
odoriferous
ointment●
.
couered
with
the
bones
of
daintie
fishes
,
and
slipperie
with
flowers
,
now
readie
to
wither
.
There
was
a
tumult
of
boone
companions
,
a
clamorous
noise
of
wranglers
,
the
slaughter
of
needlesse
contenders
and
brablers
.
Musicall
mirth
and
harmonie
of
those
that
supped
together
,
the
noise
of
dancers
;
loud
laughter
of
those
which
were
madly
merrie
,
shouting
and
clapping
hands
of
licencious
wantons
,
all
things
confused
and
nothing
in
naturall
order
.
There
was
to
bee
seene
women
dancers
shorne
and
polled
,
youthes
with
their
long
locks
curiously
curled
;
gruditie
of
feasters
,
vnsauourie
belching
of
gluttons
,
insatiable
thirst
of
drunkards
,
yesterdaies
surfet
,
to
daies
drunkennes
,
the
pots
emptied
of
their
drinke
,
and
againe
filled
with
the
filthie
vomiting
of
the
drinkers
,
their
drunkennesse
casting
forth
a
greater
sent
,
then
did
their
wines
,
when
they
were
newly
pressed
.
Pleasure
herself
standing
in
the
middle
of
the
rout
,
cried
out
▪
saying
;
Drinke
ye
your
fill
,
euen
tell
you
be
drunke
;
and
let
euery
one
of
you
fall
downe
,
and
neuer
arise
.
He
is
chief
with
me
,
who
is
most
desperately
wicked
;
he
is
mine
,
who
is
not
his
own
;
he
is
most
gracious
to
me
,
who
is
most
wicked
and
pernicious
to
himselfe
.
The
golden
cup
of
the
whore
of
Babylon
is
in
mine
hand
,
Ierem
.
51.
which
maketh
drunke
the
whole
earth
,
with
my
wine
haue
all
the
nations
surfetted
.
He
that
is
vnwise
,
let
him
turne
vnto
me
,
and
him
that
lacketh
wisedome
doe
I
command
,
saying
;
Eate
sauourly
your
hidden
bread
,
and
drinke
your
waters
,
which
are
sweeter
because
they
are
stollen
;
let
vs
eate
and
drinke
,
for
tomorrow
wee
Esa
.
22.
shall
die
.
Our
life
passeth
and
vanisheth
like
a
cloude
.
Come
l●t
vs
enioy
our
knowne
good
,
and
vse
the
creatures
quickly
as
in
the
Wisd
.
2.
time
of
youth
.
Let
vs
glut
our selues
with
precious
wines
and
oyntment
,
and
let
not
the
flower
of
our
daies
vnpleasantly
passe
away
.
Let
vs
crowne
our selues
with
roses
before
they
wither
;
let
there
bee
no
pleasant
medow
which
our
luxuriousnes
doth
not
passe
ouer
,
and
let
vs
leaue
euery
where
signes
of
ioy
and
mirth
.
For
all
these
are
left
behind
vs
,
and
no
man
shall
carrie
any
thing
with
him
,
but
that
which
he
hath
imparted
vnto
himself
,
in
these
pleasures
of
the
flesh
.
Finally
,
I
am
the
Mistresse
of
true
Philosophie
,
neither
is
there
any
to
this
,
which
teacheth
that
to
be
good
,
which
is
sweete
and
pleasant
.
And
thus
haue
I
briefly
shewed
how
dangerous
these
§.
Sect
.
7.
In
what
respects
these
earthly
things
are
to
be
desired
,
and
in
what
respects
to
be
contemned
.
earthly
things
are
vnto
vs
,
seeing
they
are
the
grounds
and
occasions
of
Satans
tentations
whereby
he
allureth
and
perswadeth
vs
vnto
sinne
:
not
(
as
I
haue
proued
)
in
their
owne
nature
,
but
as
they
are
abused
through
the
diuels
malice
and
our
corruption
,
whereby
it
commeth
to
passe
that
wee
neglect
those
cautions
required
to
their
lawfull
vse
,
of
which
I
haue
before
spoken
.
So
that
in
a
word
,
if
wee
would
know
how
these
things
are
to
be
desired
,
and
in
what
respects
they
are
to
bee
contemned
and
despised
;
wee
are
to
affect
them
,
when
in
their
lawfull
vse
they
tend
to
the
setting
foorth
of
Gods
glorie
,
the
good
of
his
Church
,
and
the
furthering
and
assuring
of
our
owne
saluation
.
And
contrariwise
we
are
to
contemne
them
,
when
as
being
abused
by
Satan
and
our
corruption
they
become
tentations
,
prouocations
,
and
instruments
of
sinne
,
and
consequently
notable
impediments
to
hinder
our
saluation
.
To
which
purposes
when
they
serue
,
and
offer
themselues
vnto
vs
vpon
these
wicked
and
vnequal
conditions
;
wee
are
not
only
to
despise
and
reiect
them
,
but
also
to
hate
and
abhorre
them
,
as
being
the
diuels
sollicitors
,
who
by
perswading
vs
vnto
sin
,
cosen
and
deceiue
vs
,
first
of
Gods
loue
and
fauour
,
and
then
of
the
eternall
saluation
of
our
soules
.
Now
as
they
are
thus
abused
when
the
former
conditions
§.
Sect
.
8.
These
earthly
things
are
chiefly
abused
when
we
make
idols
of
them
.
are
neglected
;
so
especially
when
as
we
make
idols
of
them
and
impart
vnto
them
diuine
worship
;
more
esteeming
them
in
our
mindes
,
and
affecting
them
in
our
hearts
,
and
more
speedily
and
earnestly
seeking
them
in
our
practise
and
all
our
endeuours
,
then
the
fauour
of
God
,
his
spirituall
graces
,
or
the
eternall
ioyes
of
his
kingdome
.
Which
idolatrie
worldly
men
vsually
commit
,
and
in
this
respect
these
earthly
things
,
honours
,
riches
,
and
pleasures
,
are
said
to
bee
the
worldlings
trinitie
,
which
they
serue
and
worship
in
the
place
of
God
.
And
hence
also
it
is
that
the
Apostle
Paul
calleth
Ephes
.
5.
5.
Col.
3.
5.
couetous
men
idolaters
,
and
couetousnes
idolatrie
:
and
the
Apostle
Iames
tearmeth
worldlings
adulterers
and
adulteresses
,
Iam
.
4.
4.
because
they
erect
these
idols
in
their
hearts
,
and
leauing
our
true
husband
Iesus
Christ
,
commit
spiritual
whoredome
with
these
earthly
vanities
.
And
thus
the
ambitious
worldling
offendeth
,
who
preferreth
his
owne
honour
before
the
glorie
of
God
;
and
more
greedily
seeketh
the
praise
of
the
creature
then
of
the
Creator
,
and
the
vaine
glorie
of
the
world
,
before
the
eternall
glorie
of
Gods
kingdome
.
An
example
whereof
we
haue
in
the
Iewes
,
who
receiued
honour
Ioh
.
5.
44.
one
of
another
,
and
did
not
seeke
the
honour
which
commeth
of
God
alone
.
And
in
the
rulers
,
who
would
not
professe
their
faith
in
Christ
,
because
they
loued
the
praise
of
men
more
then
Ioh
.
12.
43.
the
praise
of
God
.
With
which
corruption
old
Elie
was
somewhat
tainted
,
who
honoured
his
sonnes
more
then
God
,
and
1.
Sam
.
1●
9.
chose
rather
to
please
them
,
then
to
please
his
Creator
.
And
thus
doe
couetous
worldlings
offend
,
who
more
esteeme
their
gold
then
their
God
,
and
more
affect
earthly
riches
,
then
the
spirituall
treasures
of
Gods
graces
,
and
glorie
in
his
kingdome
;
spending
more
time
,
and
taking
more
paines
to
attaine
vnto
worldly
abundance
,
then
for
the
assurance
of
their
owne
saluation
.
And
such
an
one
was
Iudas
,
who
sold
Christ
himselfe
for
money
,
and
made
more
account
of
his
idoll
then
of
our
Sauiour
;
and
Demas
,
who
when
the
profession
2.
Tim
.
2.
10.
of
religion
,
and
possession
of
his
earthly
wealth
would
not
be
reconciled
,
forsooke
that
,
and
embraced
the
world
.
Contrarie
vnto
which
examples
,
was
the
affection
and
practise
of
the
Prophet
Dauid
,
who
loued
Gods
word
and
commandements
Psal
.
19.
10.
and
119.
127.
aboue
gold
,
yea
much
fine
gold
,
and
esteemed
them
sweeter
then
the
honey
and
the
honey
combe
.
Finally
,
in
the
same
kinde
voluptuous
worldlings
doe
commit
this
grosse
idolatrie
,
which
as
the
Apostle
saith
,
are
louers
of
their
pleasures
more
then
louers
of
God
,
and
as
he
affirmeth
in
{αβγδ}
.
2.
Tim
.
3.
4.
Phil
.
3.
19.
another
place
,
make
a
god
of
their
owne
bellies
;
taking
more
care
and
paines
to
please
their
appetite
,
then
to
please
their
maker
,
and
preferring
a
daintie
dish
or
some
vaine
sport
,
before
a
good
conscience
,
and
the
euerlasting
ioyes
of
Gods
kingdome
.
Wherein
what
doe
these
worldlings
else
but
like
foolish
Esau
sell
their
birthright
for
a
messe
of
pottage
,
like
the
seruile
Israelites
preferre
the
thraldome
of
Egypt
before
the
libertie
of
the
sonnes
of
God
,
and
the
onyons
&
flesh-pots
before
their
assured
hopes
of
free
plentie
in
the
land
that
flowed
with
milke
and
honey
?
What
do
they
else
but
like
foolish
children
esteeme
shining
brasse
before
pure
gold
,
and
their
toying
trifles
wherewith
they
make
themselues
sport
,
before
their
patrimonie
and
inheritance
?
the
which
their
follie
and
vanitie
though
they
cannot
now
see
,
yet
hereafter
they
shall
both
know
it
,
and
with
griefe
confesse
it
;
when
as
these
earthly
vanities
being
readie
to
leaue
them
,
they
shall
also
bee
abandoned
of
better
hopes
;
and
being
neither
able
to
retaine
these
,
which
their
owne
doting
fondnesse
onely
maketh
esteemable
;
nor
to
obtaine
the
ioies
of
Gods
heauenly
Kingdome
,
which
alone
are
truly
excellent
,
hauing
by
sinne
,
neglect
and
contempt
,
often
made
forfeiture
of
them
for
the
obtaining
of
the
other
,
they
shal
end
their
daies
in
griefe
&
misery
.
To
this
purpose
one
demandeth
;
What
(
saith
he
)
seemeth
delightfull
vnto
Chrysost
.
Homil
.
ad
pop
.
62.
tom
.
4.
thee
,
of
the
things
appertaining
to
this
present
life
?
is
it
not
a
table
daintily
furnished
,
health
of
bodie
,
glorie
&
riches
?
but
if
thou
comparest
these
worldly
sweets
,
with
the
pleasure
of
a
good
conscience
,
they
will
seeme
bitter
.
And
if
you
will
learne
this
,
let
vs
inquire
of
one
ready
to
depart
this
life
,
or
decrepit
with
old
age
,
and
putting
him
in
mind
of
his
worldly
vanities
,
with
which
in
time
past
he
was
delighted
,
and
on
the
other
side
,
of
all
those
good
workes
,
and
fruits
of
pietie
,
which
he
hath
euer
brought
foorth
in
his
whole
life
;
and
then
aske
him
in
which
now
he
doth
most
reioyce
;
we
shall
find
that
he
will
be
confounded
with
shame
to
thinke
of
those
,
and
exceedingly
reioyce
,
when
he
calleth
these
to
his
remembrance
.
So
Ezechias
being
sicke
,
doth
not
comfort
Esa
.
38.
3.
himselfe
by
calling
to
mind
his
former
glory
,
kingly
soueraigntie
,
pleasures
and
delights
,
but
his
seruing
of
God
in
integritie
and
vprightnesse
of
heart
,
&c.
for
as
for
those
things
,
wee
leaue
them
behind
vs
,
whereas
we
carrie
these
with
vs
into
our
owne
Countrie
;
they
increase
our
account
which
we
must
giue
,
when
we
are
called
to
a
reckoning
,
but
these
augment
our
glory
;
and
,
as
it
were
,
adde
waight
to
our
crowne
of
happinesse
.
Let
vs
therefore
,
who
haue
giuen
our
names
to
Christ
,
§.
Sect
.
9.
That
it
becommeth
Christians
to
contemne
these
earthlie
vanities
,
and
to
affect
heauenly
excellencies
.
Matth
.
6.
33.
Col.
3.
1.
2.
and
haue
in
the
Sacrament
of
Baptisme
,
sworne
our selues
his
souldiers
,
and
professed
,
that
we
will
withstand
and
fight
against
these
worldly
vanities
;
make
good
this
our
oath
and
promise
,
not
adhering
with
our
hearts
and
affections
vnto
these
earthly
things
,
but
let
vs
,
as
our
Sauiour
exhorteth
vs
,
first
seeke
the
Kingdome
of
God
and
his
righteousnesse
;
and
as
the
Apostle
perswadeth
vs
;
let
vs
,
being
risen
with
Christ
,
seeke
those
things
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
,
setting
our
affections
on
things
which
are
aboue
,
and
not
on
things
which
are
on
the
earth
.
Let
our
conuersation
be
in
heauen
,
which
is
our
owne
countrie
,
and
there
let
vs
lay
Phil
.
3.
20
▪
Matth
.
6
▪
19.
20
1.
Cor
.
7.
31.
vp
our
chiefe
treasures
,
where
they
are
exempted
from
all
danger
.
Let
vs
vse
this
world
and
worldly
things
,
as
though
we
vsed
them
not
,
neither
in
our
iudgements
esteeming
,
nor
in
our
hearts
affecting
,
nor
in
our
practise
seeking
them
before
Gods
spiritual
graces
,
and
the
eternall
ioies
of
his
kingdome
;
but
let
vs
loath
and
contemne
them
,
when
they
come
in
this
comparison
with
them
.
Let
not
this
earthly
burthen
of
the
flesh
keepe
downe
our
soule
and
spirituall
part
,
from
hauing
their
chiefe
residence
in
those
heauenly
habitations
:
for
(
as
one
saith
)
God
gaue
vnto
vs
an
earthly
bodie
,
that
wee
Corpus
de
terra
nobis
deus
contulit
vs
ipsum
&
in
caelum
reuehamus
,
non
vt
animam
per
ipsum
ad
terram
detrahamus
,
&c.
Chrysost
.
Homil
.
ad
pop
.
55.
tom
.
4.
Leuit
.
11.
should
carrie
it
into
heauen
,
and
not
that
by
it
,
the
soule
should
be
drawne
and
fixed
to
the
earth
.
It
is
now
earthly
,
but
if
we
will
,
we
may
make
it
heauenly
.
Let
vs
not
be
like
those
vncleane
fishes
without
finnes
forbidden
in
the
Law
,
which
continually
lie
tumbling
and
wallowing
in
the
mud
;
but
vnto
those
which
hauing
finnes
do
swimme
aloft
vpon
the
waters
:
and
as
they
,
though
they
be
not
able
to
flie
towards
heauen
,
yet
often
indeuour
themselues
to
leape
aboue
the
waters
;
so
although
we
are
pressed
downe
with
these
bodies
of
flesh
,
yet
let
vs
mount
aloft
in
our
soules
by
heauenly
meditations
,
and
not
suffer
them
continually
to
lie
groueling
vpon
the
earth
,
without
any
desire
or
indeauour
of
inioying
that
freer
aire
of
spirituall
contemplation
.
And
this
(
as
one
saith
)
is
the
Chrysost
.
de
prouiden
.
orat
.
1.
reason
why
the
Lord
hath
giuen
vnto
vs
a
straight
and
vpright
bodie
;
whereas
contrariwise
the
beasts
haue
a
bodie
groueling
towards
the
earth
,
that
he
might
thereby
teach
vs
to
haue
no
commerce
or
community
with
the
earth
,
and
the
fading
vanities
thereof
,
but
might
with
our
eies
also
lift
vp
our
hearts
toward
heauen
,
in
diuine
and
spirituall
meditations
.
In
the
time
of
our
infancie
,
and
spirituall
nonage
,
wee
haue
for
want
of
knowledge
foolishly
affected
these
transitorie
trifles
;
but
now
being
better
instructed
,
and
hauing
better
knowledge
of
them
,
let
vs
learne
to
contemne
them
.
For
(
as
one
saith
)
this
sweetnesse
is
deceitfull
,
this
labour
vnfruitfull
,
August
.
ad
Largum
.
epist
.
82.
tom
.
2.
the
feare
continuall
,
and
our
exaltation
dangerous
.
The
beginning
without
wisdome
,
and
the
end
with
repentance
.
And
this
is
the
condition
of
al
things
in
this
wofull
state
of
mortalitie
,
which
are
more
greedily
,
then
wisely
,
affected
and
desired
.
It
well
becommeth
children
to
dote
vpon
trifles
,
their
want
of
wit
seruing
for
their
excuse
;
but
if
when
they
are
come
to
age
,
and
haue
knowledge
of
better
things
,
they
are
still
fond
of
these
fooleries
,
and
ride
vpon
stickes
,
or
sit
playing
in
the
dust
,
they
seeme
to
all
absurd
and
ridiculous
:
and
so
although
our
infancie
in
knowledge
might
excuse
vs
,
and
make
our
former
fondnesse
in
affecting
childish
vanities
seeme
more
tollerable
;
yet
if
now
hauing
attained
to
riper
yeeres
,
and
more
knowledge
,
both
of
their
vilitie
and
basenes
,
and
of
the
excellencie
of
Gods
spirituall
graces
,
and
eternall
ioies
,
we
will
still
dote
vpon
them
,
and
preferre
them
either
in
our
iudgement
,
affection
,
or
practise
before
the
other
,
our
folly
is
so
much
greater
then
theirs
,
as
the
things
which
we
neglect
to
obtaine
these
trifles
,
doe
excell
those
things
in
worth
and
excellencie
,
which
worldly
men
doe
thinke
estimable
.
Whilest
we
looke
vpon
these
things
alone
,
and
vncompared
,
wee
may
thinke
them
of
some
worth
,
and
such
as
may
deserue
our
loue
in
affecting
them
,
and
our
labour
in
seeking
them
;
but
if
euer
wee
had
tasted
of
these
spirituall
and
heauenlie
dainties
,
we
would
in
comparison
of
them
,
loath
the
other
,
esteeming
them
with
the
Apostle
no
better
then
dung
and
Phil
.
3.
7.
losse
,
in
respect
of
Christ
,
and
the
rich
treasures
of
his
benefits
:
and
as
those
who
hauing
walked
in
the
bright
sunshine
,
can
see
nothing
when
they
come
into
darke
places
;
so
if
with
the
Apostle
,
wee
had
euer
seene
the
glorious
2.
Cor
.
12.
brightnesse
▪
of
the
heauenly
ioyes
,
wee
should
neuer
bee
so
cleere-sighted
in
beholding
these
earthly
vanities
;
but
hauing
the
eies
of
our
minds
dazeled
with
the
former
beautie
,
we
would
looke
ouer
these
contemptible
trifles
without
respect
.
If
we
could
share
our
hart
and
affections
between
God
and
the
world
,
haue
one
foot
in
heauen
,
and
the
other
fixed
vpon
the
earth
,
lift
one
eie
vp
to
these
heauenly
excellencies
,
and
cast
the
other
downe
vpon
these
earthly
vanities
;
finallie
,
if
we
could
haue
both
the
honour
of
the
world
,
and
the
glory
of
Gods
Kingdome
,
these
temporary
riches
,
and
those
eternall
treasures
,
the
pleasures
of
the
flesh
,
and
the
ioyes
of
heauen
,
there
were
some
reason
why
wee
should
esteeme
,
affect
,
and
seeke
both
,
although
with
no
equalitie
,
seeing
there
is
such
disproportion
betweene
the
things
desired
.
But
the
Lord
hath
plainely
told
vs
,
that
wee
cannot
serue
him
and
Matth
.
6.
24.
Iames
4.
4.
Mammon
too
,
that
we
cannot
be
in
amitie
with
the
world
,
but
wee
must
bee
at
enmitie
with
him
;
and
that
those
who
will
be
partakers
of
those
heauenly
excellencies
,
must
at
least
in
their
hart
and
affection
,
forsake
and
renounce
these
earthly
vanities
,
being
alwaies
readie
to
leaue
all
,
and
follow
Christ
.
And
therefore
if
we
would
be
partakers
of
that
eternall
blessednesse
,
let
vs
not
thinke
that
we
may
pursue
both
with
equall
affection
;
much
lesse
preferre
these
transitorie
trifles
before
those
heauenly
ioies
,
and
euerlasting
treasures
;
but
counting
this
one
thing
necessarie
,
euen
the
glorifying
of
God
,
in
the
saluation
of
our
soules
,
and
the
fruition
of
those
pleasures
,
which
are
at
his
right
hand
for
euermore
;
let
vs
not
only
basely
esteeme
these
earthly
vanities
,
when
they
come
in
comparison
with
the
other
;
but
also
hate
,
reiect
and
contemne
them
,
when
they
become
the
diuels
tentations
to
intice
vs
vnto
sinne
,
and
consequentlie
impediments
to
hinder
vs
,
in
seeking
and
obtaining
this
heauenlie
happinesse
.
CHAP.
VII
.
Of
the
signes
whereby
we
may
know
whether
we
bee
infected
with
the
loue
of
the
world
.
ANd
to
this
purpose
shall
the
following
discourse
§.
Sect
.
1.
The
first
signe
i●
to
think
on
these
earthly
vanities
with
greatest
pleasure
and
vnwearied
delight
.
chiefly
tend
,
namely
,
to
perswade
all
Christians
to
contemne
these
worldly
vanities
,
when
as
eithey
are
baites
to
allure
vs
vnto
sinne
;
or
doe
weane
our
hearts
from
the
loue
of
God
,
heauen
and
heauenlie
things
,
by
inueigling
our
affection
,
and
enticing
vs
to
loue
and
set
our
hearts
more
vpon
them
,
then
vpon
those
inualuable
iewels
,
and
most
rich
treasures
.
In
which
argument
that
I
may
proceed
with
more
profit
and
perspicuitie
;
and
may
more
effectuallie
cure
this
running
canker
,
and
contagious
plague
of
worldly
loue
,
which
hath
most
perniciously
spread
it selfe
abroad
,
and
infected
almost
all
men
,
not
onely
prophane
worldlings
,
but
euen
those
who
would
be
esteemed
sincere
professours
,
and
sound
Christians
;
I
will
follow
the
Physitians
methode
,
and
first
set
downe
the
symptomes
and
signes
of
this
disease
,
and
then
afterwards
the
remedies
,
that
so
we
may
know
whether
we
be
tainted
with
this
contagion
,
and
if
we
be
,
then
how
to
cure
it
.
The
signes
whereby
we
may
know
whether
wee
be
infected
with
the
loue
of
the
world
and
worldly
vanities
,
preferring
them
before
spirituall
and
heauenly
excellencies
are
diuers
.
First
,
those
things
which
we
most
esteeme
and
loue
,
on
those
we
most
often
thinke
,
and
that
with
vnwearied
delight
and
chiefest
comfort
:
for
as
our
Sauiour
Christ
saith
,
there
as
the
treasure
is
,
there
will
the
heart
be
also
.
And
Matth
.
6.
21.
thus
doth
the
exile
take
his
chiefe
delight
and
comfort
,
in
thinking
of
his
owne
Countrie
;
the
louer
of
his
beloued
;
the
ambitious
man
of
honours
and
preferments
;
the
couetous
man
of
his
riches
;
the
voluptuous
man
of
his
pleasures
and
delights
;
reuoluing
in
their
minds
,
either
how
they
may
obtaine
,
retaine
,
or
augment
and
increase
them
.
And
contrariwise
,
those
who
most
esteeme
and
affect
heauen
,
and
heauenly
things
,
they
take
their
chiefe
delight
in
meditating
of
those
vnspeakeable
ioyes
reserued
for
them
in
their
Countrie
,
or
of
the
meanes
whereby
they
may
be
assured
to
attaine
vnto
them
.
Let
therfore
euery
man
examine
himself
before
the
tribunall
feate
of
God
,
and
call
his
owne
conscience
to
witnesse
,
whether
he
thinke
more
,
and
with
greater
ioy
and
comfort
vpon
God
,
or
vpon
the
world
,
heauen
or
earth
,
those
eternall
ioies
,
or
these
momentanie
vanities
.
For
if
God
and
heauenly
things
,
be
the
chiefe
obiect
of
our
meditations
,
then
do
we
esteeme
thē
our
chief
treasures
,
seeing
our
harts
,
and
affections
are
set
vpon
them
.
But
contrariwise
,
if
it
be
our
chiefe
comfort
and
delight
,
to
think
on
the
world
and
worldly
vanities
,
and
if
our
meditations
doe
continually
runne
on
them
with
vntired
wearinesse
,
taking
no
pleasure
at
all
to
call
to
mind
those
spirituall
treasures
,
and
heauenly
excellencies
;
or
if
we
chance
to
thinke
of
them
,
this
thought
be
as
suddenly
vanished
,
as
a
flash
of
lightning
;
it
is
a
most
manifest
signe
,
that
our
treasures
are
not
in
heauen
,
but
vpon
the
earth
,
that
we
loue
the
world
better
then
God
,
and
more
esteeme
of
these
transitorie
trifles
,
then
of
that
eternall
happinesse
in
Gods
Kingdome
.
Secondly
,
that
which
a
man
best
lo●eth
,
of
that
he
most
§.
Sect
.
2.
The
second
si●ne
is
to
speake
of
them
with
greatest
delight
and
comfort
.
Mat
.
12.
34
35.
Lingua
●st
animi
Mercurius
.
talketh
and
speaketh
,
with
greatest
comfort
,
and
vnwearied
delight
;
either
commending
,
o●
〈…〉
miring
it
,
or
finally
conferring
of
the
meanes
whereby
he
may
compasse
and
inioy
it
;
for
as
our
Sauiour
teacheth
vs
,
out
of
the
abundance
of
the
heart
,
the
mouth
speaketh
.
And
the
tongue
is
the
interpreter
of
the
mind
;
and
consequently
by
the
tongues
language
,
wee
may
easilie
gesse
at
the
hearts
meaning
.
As
therefore
the
doore-keeper
said
vnto
Peter
,
thou
art
surely
of
Galilee
,
for
thy
speech
bewraieth
thee
:
so
when
a
man
taketh
his
whole
delight
in
worldly
and
carnall
communication
,
wee
may
conclude
,
that
he
is
a
citizen
of
the
world
,
because
his
speech
bewraieth
him
:
for
as
when
the
clocke
within
is
disordered
,
and
the
wheeles
out
of
frame
,
the
hammer
and
bell
must
needs
giue
a
false
sound
:
so
when
our
hearts
are
inwardly
disordered
and
corrupted
with
worldlinesse
and
prophanenes
,
our
speech
outwardly
accordeth
with
them
.
So
the
Apostle
Iohn
saith
,
that
because
they
are
worldlings
,
therefore
speake
ther
of
the
world
,
and
the
world
heareth
them
.
1.
Iohn
4.
5.
Esa
32.
6.
Thus
as
the
Prophet
Esay
telleth
vs
,
the
niggard
will
talke
of
niggardnesse
;
and
thus
the
ambitious
man
taketh
his
chiefe
delight
to
speake
of
his
honours
and
preferments
;
the
couetous
man
of
riches
,
the
voluptuous
man
of
his
pleasures
and
delights
:
In
a
word
,
whosoeuer
hath
his
mind
chiefly
delighted
with
the
worlds
musicke
,
he
hath
his
tongue
also
tuned
to
the
same
key
;
and
taketh
his
ioy
and
comfort
in
speaking
of
nothing
,
but
of
the
world
,
and
worldly
vanities
.
But
on
the
other
side
,
when
once
our
minds
are
weaned
from
the
world
,
and
when
we
haue
laid
vp
our
chiefe
treasures
in
heauen
;
when
we
esteeme
God
our
soules
sole
and
chiefe
delight
,
and
with
the
Prophet
Dauid
account
the
Lord
our
Psalm
.
3.
3.
and
62.
7.
glory
and
reioyoing
,
when
our
chiefe
comfort
is
in
that
assurance
which
we
haue
of
our
heauenly
inheritance
,
and
of
the
eternall
ioies
of
Gods
Kingdome
;
then
doe
wee
take
our
chiefe
ioy
and
comfort
,
in
talking
and
conferring
of
such
matters
as
concerne
the
sauing
knowledge
of
God
,
then
do
heauenly
discourses
replenish
our
heart
with
delight
,
and
then
is
it
our
chiefe
comfort
and
contentment
,
to
speake
of
the
excellencie
and
riches
of
our
blessed
patrimonie
reserued
Sermo
est
imago
animi
;
qualis
est
vir
,
talis
oratio
.
for
vs
,
or
of
the
meanes
how
wee
may
further
be
assured
that
we
shall
inherit
and
enioy
it
.
Let
therefore
our
tongues
be
the
touchstone
of
our
hearts
,
whereby
wee
may
easily
discerne
whether
they
be
of
heauenly
mettall
or
of
earthly
drosse
.
And
let
vs
examine
our
owne
consciences
,
whether
we
take
our
chiefe
delight
and
comfort
in
speaking
of
these
heauenly
things
,
and
desire
to
frequent
their
company
most
,
who
vsually
intertaine
vs
with
such
diuine
discourses
;
and
whether
in
hearing
and
talking
of
them
,
wee
be
not
glutted
with
satietie
,
but
rather
affected
with
cheereful
alacritie
,
and
tickled
with
inward
ioy
.
And
if
we
finde
that
wee
can
abide
this
triall
,
wee
may
be
assured
to
our
comfort
,
that
the
Lord
is
our
chiefe
loue
and
delight
,
and
that
our
treasures
are
not
on
earth
,
but
in
our
heauenly
countrie
the
kingdome
of
God
.
But
if
wee
find
our selues
vnacquainted
with
this
language
of
Canaan
,
and
take
no
more
delight
to
heare
it
,
then
some
vnknowne
speech
:
If
after
a
word
or
two
spoken
of
these
spirituall
and
heauenly
excellencies
,
wee
are
straight
glutted
with
loathing
satietie
,
and
offer
occasion
of
some
other
talke
;
it
plainly
discouereth
our
inward
corruption
,
and
euidently
sheweth
,
that
our
hearts
and
affections
are
not
set
vpon
God
,
and
the
riches
of
his
kingdome
,
but
doe
chiefly
esteeme
,
and
most
feruently
loue
,
the
things
of
this
life
,
the
world
,
and
worldly
vanities
.
But
heere
some
may
obiect
,
that
if
much
thinking
and
§.
Sect
.
3.
In
what
sense
our
much
thinking
and
speaking
of
worldlie
things
are
signes
of
the
loue
of
the
world
.
speaking
of
the
things
of
this
world
,
be
infallible
signes
,
that
wee
loue
them
more
then
God
,
and
the
ioyes
of
his
kingdome
,
then
who
can
be
acquitted
of
this
corruption
,
seeing
the
vsuall
matter
of
meditation
,
and
the
most
ordinarie
theame
whereon
all
men
discourse
,
are
their
earthly
affaires
,
and
the
things
of
this
life
.
To
which
I
answere
,
that
whilest
we
remaine
here
,
we
are
more
flesh
then
spirit
;
and
therefore
it
is
no
maruell
if
our
discourses
be
for
the
most
part
worldly
and
carnall
:
but
yet
wee
must
take
heed
that
wee
doe
not
please
our selues
in
our
corruptions
,
but
labour
to
mortifie
and
subdue
thē
,
and
to
accustome
and
inure
our
hearts
and
tongues
,
to
meditate
and
talke
of
spirituall
and
heauenly
matters
,
as
being
of
chiefest
worth
and
excellencie
.
And
if
we
thus
doe
,
then
can
we
not
be
said
to
loue
the
world
more
then
God
,
although
wee
talke
more
of
it
:
for
not
simplie
to
thinke
and
speake
more
of
these
things
,
doth
shew
that
we
loue
and
affect
them
more
,
but
to
thinke
and
speake
of
them
with
greatest
delight
and
chiefest
comfort
.
For
seeing
the
obiects
both
of
our
meditations
and
speeches
,
are
offered
vnto
them
by
the
ministerie
of
the
senses
,
it
is
no
maruell
though
we
think
and
speake
more
of
sensible
things
,
though
we
lesse
esteeme
them
,
the
of
those
heauenly
excellencies
,
which
are
onely
intellectuall
,
and
not
subiect
to
the
senses
,
although
we
must
value
them
in
our
iudgements
,
and
affect
them
with
our
loue
.
Againe
,
our
ordinarie
callings
and
necessarie
affaires
of
this
life
,
do
inforce
vs
ordinarily
and
commonly
to
thinke
and
speake
of
them
,
more
then
of
spirituall
and
heauenly
things
;
but
hereof
it
followeth
not
,
that
wee
loue
them
more
then
they
,
for
there
is
great
difference
betweene
doing
a
thing
often
vpon
necessitie
,
and
doing
it
with
chiefe
comfort
and
delight
.
The
workman
thinketh
more
of
his
worke
and
tooles
,
the
husbandman
of
his
husbandrie
,
the
painter
of
his
picture
and
colours
,
then
of
their
beloued
wiues
and
most
deare
children
;
but
yet
it
followeth
not
,
that
they
affect
them
with
more
loue
,
seeing
the
reason
hereof
is
,
because
these
things
are
continually
subiect
to
their
senses
,
and
the
obiect
of
their
labors
and
imployments
;
and
not
because
they
most
esteeme
them
in
their
iudgements
.
Thirdly
,
we
loue
those
things
most
,
which
we
most
desire
§.
Sect
.
4.
The
third
signe
is
when
we
most
desire
these
earthly
things
,
take
most
care
and
paines
in
compassing
thē
▪
to
enioy
,
and
bestow
greatest
paines
and
studie
to
obtaine
our
desire
;
for
according
to
the
measure
of
our
loue
in
affecting
,
is
our
zeale
in
desiring
,
and
our
care
and
labour
in
seeking
that
which
we
so
much
affect
and
desire
.
And
this
also
is
ioyned
with
an
earnest
endeuour
,
to
vse
all
meanes
which
may
further
vs
,
and
to
auoid
all
impediments
which
might
hinder
vs
in
attaining
vnto
that
,
which
with
such
great
zeale
we
desire
and
seeke
.
Vnto
which
we
may
adde
an
inuincible
patience
,
in
suffering
and
induring
all
things
,
for
the
enioying
of
that
which
wee
esteeme
and
loue
.
For
(
as
one
saith
)
euery
wicked
worldling
is
so
much
more
patient
and
strong
,
to
indure
August
.
de
patient
.
lib
.
c
.
17.
tom
.
4.
any
euils
,
by
how
much
the
loue
of
the
world
doth
more
abound
in
him
;
and
euery
righteous
man
is
so
much
more
constant
and
couragious
to
endure
any
miseries
,
by
how
much
hee
is
more
inflamed
with
the
loue
of
God
.
But
the
loue
of
the
world
hath
his
beginning
from
our
free
choice
,
his
progresse
from
the
delight
of
pleasure
,
his
strength
from
the
bond
of
custome
:
but
the
loue
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
.
And
thus
worldly
men
aboue
all
things
desire
worldly
vanities
,
thinking
no
care
and
studie
too
much
,
nor
paines
too
great
,
for
the
atchieuing
of
their
desire
;
tyring
their
wits
,
spending
their
sweate
,
and
strength
,
yea
consuming
their
bodies
,
and
exposing
themselues
to
all
dangers
,
that
they
may
attaine
vnto
their
worldly
hopes
;
in
the
meane
time
neuer
thinking
of
the
saluation
of
their
soules
,
much
lesse
endeuouring
to
vse
those
meanes
whereby
they
may
bee
assured
of
it
.
And
thus
the
ambitious
man
aboue
all
things
desireth
honors
and
preferments
,
and
consumeth
his
state
,
relinquisheth
al
pleasures
,
bendeth
his
whole
studies
,
spareth
for
no
labour
,
and
runneth
himselfe
into
most
desperate
perils
,
that
he
may
attaine
vnto
them
;
the
couetous
man
also
holdeth
the
same
courses
,
neglecting
his
credit
,
and
contemning
all
delights
,
that
hee
may
scrape
together
riches
.
And
the
voluptuous
man
,
careth
not
by
lust
,
surfetting
,
and
drunkennes
to
make
himself
more
vile
and
contemptible
then
a
bruit
beast
;
neither
spareth
he
for
any
cost
,
but
consumeth
his
estate
,
that
he
may
spend
the
time
present
in
delight
and
sensualitie
.
And
why
is
this
,
but
because
euery
one
affect
their
seueral
obiects
with
their
chief
loue
,
and
therefore
thinke
nothing
too
much
which
either
they
bestow
or
suffer
for
the
enioying
of
them
.
And
contrariwise
,
they
who
like
the
wise
Merchant
most
esteeme
and
loue
the
precious
pearle
of
Gods
kingdom
,
his
sauing
truth
,
and
the
ioyes
of
heauen
,
they
will
not
sticke
to
sell
all
the
world
,
with
the
pleasures
,
riches
,
and
preferments
thereof
,
Matth
.
13.
45.
that
they
may
compasse
and
procure
them
.
According
to
this
signe
therefore
let
vs
examine
our
loue
,
whether
it
be
more
set
vpon
God
,
or
vpon
the
world
;
and
this
may
easilie
be
determined
,
if
we
consider
whether
we
doe
more
earnestly
desire
the
fauour
and
the
assurance
of
our
owne
saluation
,
or
the
fruition
of
worldly
vanities
;
whether
we
bestow
greater
studie
,
cost
and
labour
,
in
seeking
after
Gods
spirituall
graces
and
eternall
ioyes
,
and
indure
all
this
paines
with
more
patience
;
or
in
attaining
vnto
the
pleasures
and
profits
of
this
life
.
Finally
,
whether
wee
could
be
content
either
neuer
to
haue
,
or
soone
to
leaue
,
whatsoeuer
in
the
earth
is
deare
vnto
vs
,
if
the
time
of
triall
should
come
;
rather
then
we
would
not
purchase
the
precious
pearle
,
euen
Gods
loue
and
our
owne
saluation
.
And
lest
our
secure
consciences
should
deceiue
vs
,
with
a
false
conceit
of
this
true
loue
,
let
vs
further
examine
it
according
to
the
second
point
,
namely
,
whether
with
more
care
and
diligence
we
desire
and
seeke
after
those
meanes
,
whereby
we
may
be
assured
that
we
shall
obtaine
these
spirituall
graces
and
heauenly
happines
,
which
is
a
liuely
faith
,
with
a
godly
and
sanctified
life
(
for
sanctification
assureth
vs
of
our
iustification
,
vocation
,
election
,
and
consequently
of
our
saluation
)
or
the
meanes
whereby
wee
may
attaine
vnto
our
earthly
desires
.
And
then
againe
,
whether
we
doe
with
more
circumspection
and
indeuour
auoid
those
impediments
,
which
might
hinder
vs
from
obtaining
the
heauenly
treasures
of
Gods
kingdom
,
namely
our
sinnes
and
the
transgression
of
Gods
commandements
,
which
are
that
wall
of
separation
betweene
God
and
vs
;
or
those
hindrances
and
lets
which
crosse
our
worldly
desires
.
And
if
in
these
respects
our
consciences
iustifie
vs
,
then
doe
we
surely
loue
God
better
then
the
world
;
and
preferre
heauenly
happinesse
,
before
earthly
prosperitie
.
But
on
the
other
side
,
if
our
consciences
witnesse
against
vs
,
that
wee
desire
more
worldly
vanities
,
then
eternall
glorie
;
that
wee
wholly
neglect
this
,
and
bestow
all
our
studie
,
cost
and
labour
in
seeking
and
procuring
of
the
other
,
that
wee
can
willingly
finde
in
our
hearts
by
committing
of
sinne
to
make
a
forfeiture
of
our
heauenly
inheritance
,
so
as
wee
may
obtaine
by
it
some
earthly
profit
or
delight
;
and
finally
,
that
we
more
carefully
auoid
the
impediments
which
crosse
our
worldly
desires
,
then
sinne
which
like
a
stumbling
block
in
the
way
hindreth
our
passage
into
our
heauenly
countrie
;
then
doe
wee
more
esteeme
,
and
more
dearely
loue
the
world
and
worldly
vanities
,
then
the
Lord
himselfe
,
and
the
eternall
ioyes
of
his
kingdome
.
Lastly
,
that
which
we
most
esteeme
and
loue
,
we
also
take
§
Sect
.
5.
The
fourth
signe
is
when
we
take
most
ioy
in
keeping
,
and
most
griefe
in
losing
them
.
in
it
most
ioy
and
contentment
,
and
therefore
are
more
carefull
still
to
keepe
it
whilest
we
haue
it
,
and
bewaile
the
losse
thereof
with
greatest
griefe
,
when
as
it
is
taken
from
vs.
The
ambitious
man
most
reioyceth
in
the
vaine
glorie
of
the
world
,
and
careth
not
to
lose
his
life
that
he
may
preserue
his
honour
,
accounting
it
the
bitterest
death
to
liue
disgraced
:
The
couetous
man
most
glorieth
and
reioyceth
in
his
riches
,
&
is
content
to
hazard
his
soule
,
rather
then
his
wealth
.
The
voluptuous
man
most
reioyceth
in
his
pleasures
,
and
would
rather
sell
both
earthly
and
heauenly
patrimonies
,
then
he
would
be
d●priued
of
his
sensuall
delights
.
And
according
to
their
ioy
in
keeping
them
,
such
is
their
feare
of
losing
them
,
and
answerable
to
both
is
their
sorrow
and
griefe
,
when
as
they
are
taken
from
them
.
On
the
other
side
,
they
whose
hearts
are
inflamed
with
the
fire
of
Gods
loue
,
doe
most
reioyce
in
him
,
and
in
the
assurance
of
his
loue
and
mercie
towards
them
;
and
making
most
precious
account
of
this
iewell
,
they
had
rather
lose
the
whole
world
then
Gods
fauour
,
or
the
testimonies
thereof
in
their
owne
consciences
;
and
g●ieue
more
when
hauing
fallen
into
sinne
,
they
want
the
ioy
of
their
saluation
,
and
doe
not
apprehend
the
loue
of
God
,
nor
sensibly
discerne
the
beames
of
his
fauour
shining
into
their
hearts
,
as
they
haue
done
before
times
,
then
if
they
were
depriued
of
all
the
honours
,
riches
,
and
pleasures
of
the
world
.
Let
euery
one
therefore
according
to
this
signe
examine
himselfe
;
and
if
vpon
triall
wee
finde
,
that
God
is
our
principall
ioy
,
and
that
wee
most
reioyce
in
his
saluation
;
if
with
the
Prophet
Dauid
wee
had
rather
see
the
light
of
Gods
countenance
shining
vpon
vs
,
Psal
4.
6.
7.
then
that
men
should
shew
vs
any
worldly
good
;
and
when
it
appeareth
,
haue
more
ioy
of
heart
,
then
worldly
men
haue
when
their
wheate
and
oyle
abound
;
if
in
this
we
can
with
him
rather
place
our
blessednesse
,
that
the
Lord
is
our
God
,
Psal
.
144
●15
.
then
in
the
enioying
of
all
the
prosperitie
of
the
world
;
if
we
haue
greater
care
of
retaining
the
fauour
of
God
,
and
assurance
of
our
owne
saluation
,
and
feare
of
losing
it
,
then
of
these
worldly
vanities
;
and
answerably
doe
vse
the
meanes
,
indeuouring
aboue
all
things
to
leade
a
godly
and
sanctified
life
,
whereby
our
assurance
of
them
is
more
and
more
confirmed
;
and
contrariwise
to
keepe
our
consciences
vnspotted
of
any
wilfull
,
knowne
,
or
presumptuous
sinnes
,
whereby
it
is
weakened
and
impaired
:
And
if
besides
our
purpose
hauing
fallen
into
these
sinnes
,
and
thereby
hazarded
our
chiefe
ioyes
,
we
can
with
more
bitter
griefe
bewaile
it
,
then
any
worldly
shame
and
danger
which
wee
incurre
thereby
;
crying
out
with
Dauid
:
Make
me
O
Lord
to
heare
ioy
and
Psal
.
51.
8.
12.
gladnesse
,
that
the
bones
which
thou
hast
broken
may
reioyce
;
restore
me
to
the
ioy
of
thy
saluation
,
and
stablish
me
with
thy
free
spirit
:
then
may
wee
be
assured
to
our
comfort
,
that
the
Lord
is
our
chiefe
loue
,
and
that
we
esteeme
him
aboue
the
world
,
and
worldly
vanities
.
But
if
contrariwise
wee
little
reioyce
in
God
,
but
take
all
our
comfort
and
solace
in
earthly
things
;
if
we
feare
the
losse
of
our
worldly
wealth
,
pomp
,
and
pleasure
,
and
care
not
for
the
losse
of
Gods
loue
and
fauour
;
if
wee
neuer
endeuour
to
leade
a
Christian
life
,
nor
take
any
paines
in
mortifying
our
sinnes
and
corruptions
,
that
we
may
attaine
vnto
the
assurance
of
Gods
loue
and
our
owne
saluation
;
and
thinke
no
care
or
paines
too
much
to
preserue
and
secure
our
worldly
profits
and
delights
;
if
wee
doe
not
mourne
for
our
sinnes
,
because
by
them
wee
haue
displeased
God
,
and
hazarded
the
losse
of
his
fauour
,
but
only
in
regard
of
some
worldly
punishment
,
which
doth
accompanie
them
;
and
can
heartily
grieue
when
wee
are
depriued
of
earthly
vanities
,
and
haue
no
sorrow
at
all
when
by
sinne
we
haue
lost
the
assurance
of
Gods
loue
,
and
of
our
heauenly
inheritance
in
his
kingdome
,
wee
make
it
manifest
that
our
hearts
and
affections
are
groueling
vpon
the
earth
,
and
that
we
loue
the
world
more
then
God
.
It
cannot
indeed
bee
denied
,
but
that
in
respect
of
sense
§.
Sect
.
6.
In
what
sense
our
ioy
and
griefe
about
these
earthly
things
,
are
sign●s
of
our
loue
of
the
world
.
and
feeling
a
man
may
more
reioyce
in
worldly
things
,
then
in
God
,
and
heauenly
excellencies
,
&
answerably
may
haue
more
care
,
feare
and
griefe
about
the
keeping
and
losing
of
them
,
then
the
other
;
and
yet
may
truly
loue
and
reioyce
in
God
,
and
grieue
for
his
sinnes
,
because
he
hath
displeased
him
;
for
as
we
are
more
flesh
then
spirit
,
so
our
carnall
affections
and
passions
,
are
more
strong
and
violent
about
fleshlie
and
carnall
things
,
then
about
things
diuine
and
spirituall
:
both
because
we
haue
more
corruption
then
grace
in
vs
,
and
also
because
these
earthly
things
which
are
naturall
and
sensible
,
both
in
their
inioying
and
in
their
losse
,
doe
more
sensibly
affect
our
naturall
affections
.
Whereas
our
affections
towards
God
and
heauenly
things
are
spirituall
and
supernaturall
;
and
the
things
which
we
thus
affect
diuine
and
heauenly
;
in
both
which
respects
,
they
are
not
so
sensible
as
the
other
.
And
therefore
the
truth
of
our
loue
,
reioycing
,
feare
and
sorrow
,
about
heauenly
and
earthly
things
,
is
not
to
be
measured
by
our
senses
,
their
quantitie
,
and
violence
of
our
passions
,
but
according
to
their
simplicitie
and
sincerity
.
But
yet
if
in
our
sense
,
or
in
the
quantitie
and
degree
,
our
ioy
in
the
world
exceed
our
ioy
in
God
,
and
our
sorrow
for
earthly
losses
,
be
more
strong
and
violent
,
then
it
is
for
sin
,
and
the
losse
of
Gods
fauour
,
it
cannot
be
denied
,
but
that
it
proceedeth
from
the
strength
and
violence
of
our
naturall
corruptions
,
and
that
wee
haue
the
like
corruption
in
our
loue
,
which
in
respect
of
the
ardencie
and
heate
,
affecteth
earthly
things
more
then
heauenly
.
And
therefore
taking
notice
hereof
,
that
we
loue
the
world
more
then
God
,
and
that
wee
set
our
affections
more
vpon
earthly
vanities
,
then
vpon
heauenly
excellencies
,
we
must
not
rest
contented
with
our
imperfections
and
corruptions
,
and
applaud
our selues
,
because
wee
haue
in
vs
the
loue
of
God
in
some
measure
,
and
(
though
not
in
the
heate
of
our
affections
,
yet
)
in
the
soundnesse
of
our
iudgements
we
more
esteeme
him
,
but
we
must
labour
earnestly
to
perfect
our
wants
,
and
to
mortifie
our
corruptions
,
and
neuer
to
be
at
quiet
,
but
still
aspiring
from
one
degree
to
another
,
til
at
last
we
attaine
vnto
that
degree
of
perfection
and
sanctification
,
that
wee
can
loue
and
reioyce
in
God
,
more
then
in
the
world
,
and
grieue
more
for
his
displeasure
,
then
for
any
earthly
losse
,
and
that
both
in
quantitie
and
degree
,
and
in
our
owne
sense
and
feeling
.
For
otherwise
if
these
affections
which
we
thinke
sanctified
,
and
in
truth
,
doe
standat
a
stay
,
and
we
be
contented
with
that
weake
and
imperfect
measure
,
hauing
not
so
much
as
a
desire
or
indeauor
,
that
they
go
forward
and
increaso
;
it
is
a
manifest
signe
that
there
is
neither
truth
nor
sanctification
in
them
;
but
that
they
are
false
and
counterfeit
;
seeing
al
true
grace
is
either
in
the
growth
,
or
at
least
,
desireth
and
laboureth
in
the
means
,
whereby
it
may
grow
to
more
perfection
.
CHAP.
VIII
.
That
the
best
things
in
the
world
are
but
meere
vanities
,
in
comparison
of
Gods
spirituall
graces
,
and
heauenly
excellencies
.
ANd
thus
haue
I
set
down
the
signes
of
worldly
§.
Sect
.
1.
That
the
best
are
too
much
tainted
with
the
loue
of
the
world
.
loue
,
whereby
this
dangerous
disease
may
be
discouered
and
knowne
;
according
vnto
which
if
wee
examine
our selues
,
I
doubt
not
,
but
many
who
through
their
securitie
thought
themselues
sound
,
and
in
good
case
,
shall
find
that
they
are
desperately
sicke
of
this
disease
euen
to
the
death
,
vnlesse
they
prouide
speedily
whole
some
medicines
for
their
recouerie
;
yea
and
those
who
are
in
the
best
estate
,
if
without
selfe-loue
,
flatterie
and
partialitie
,
they
trie
their
estate
according
to
these
rules
,
they
shall
plainely
discerne
,
that
howsoeuer
Christ
hath
called
and
culled
them
out
of
the
world
,
yet
they
haue
left
some
part
of
their
heart
and
affections
behind
them
;
and
that
howsoeuer
through
Gods
mercie
they
are
pulled
(
as
it
were
)
by
strong
hand
,
out
of
this
spirituall
Sodome
;
yet
they
are
ready
euery
hand-while
with
Lots
wife
to
looke
backe
,
as
being
loth
to
leaue
their
worldly
profits
and
preferments
,
and
to
be
weaned
from
the
pleasures
of
sinne
,
which
they
haue
so
long
sucked
with
so
great
delight
.
They
shall
find
that
they
are
like
prisoners
newly
deliuered
,
and
freed
from
their
bolts
,
who
by
their
halting
and
lamenesse
are
still
put
in
mind
of
their
old
bonds
and
fetters
,
that
they
are
like
greene
and
feeble
bodies
newly
recouered
of
some
dangerous
disease
,
that
is
,
weake
and
void
of
strength
in
spirituall
graces
,
and
especially
in
the
true
loue
of
God
,
and
his
spirituall
and
heauenly
excellencies
,
and
readie
to
fall
into
a
relapse
of
their
old
sicknesse
worldly
loue
,
vnlesse
they
be
very
watchfull
and
carefull
ouer
themselues
,
and
keepe
a
strict
and
curious
diet
,
neuer
feeding
vpon
these
worldly
vanities
,
but
with
great
temperance
and
moderation
.
And
that
still
there
are
some
relikes
of
those
corrupt
humours
of
worldly
loue
remaining
in
them
,
and
remainders
of
this
burning
and
vnkindly
heate
,
which
will
extinguish
,
or
at
least
abate
that
diuine
and
spirituall
fire
of
the
loue
of
God
and
heauenly
things
,
vnlesse
that
heate
bee
qualified
,
those
corrupt
humors
purged
,
and
that
vitall
flame
of
diuine
loue
bee
continually
nourished
with
wholesome
cordials
and
restoratiues
prescribed
in
God
word
.
Finally
,
they
shall
plainely
perceiue
,
that
they
are
like
that
harlot
,
of
whom
Hosea
speaketh
,
who
being
married
vnto
Christ
,
after
they
haue
long
time
liued
in
spirituall
whoredome
with
the
world
,
are
hardly
drawne
from
their
old
filthinesse
,
to
which
they
were
so
long
inured
,
but
are
ready
continually
to
affect
their
old
louer
,
and
to
renew
their
fornications
and
vncleannesse
;
vnlesse
they
were
restrained
by
their
husband
Iesus
Christ
,
and
by
the
power
of
his
spirit
,
word
and
chastisements
(
as
it
were
)
by
strong
hand
,
held
backe
from
running
on
in
these
leaud
and
wicked
courses
.
And
therefore
as
I
haue
shewed
the
signes
of
this
disease
;
§.
Sect
.
2.
Remedies
to
cure
the
disease
of
worldlie
loue
.
so
now
in
the
next
place
I
will
prescribe
the
remedies
,
and
set
downe
such
wholesome
medicines
as
may
serue
,
both
for
preseruatiues
to
keepe
them
sound
,
who
are
not
yet
infected
with
this
spirituall
poison
;
and
also
for
purges
to
free
vs
from
these
hurtfull
humors
of
worldly
loue
,
if
they
abound
in
vs
,
which
being
applied
by
the
patient
,
and
made
effectuall
by
Gods
blessing
,
may
restore
vs
to
health
,
though
through
these
tough
and
noisome
humours
oppressing
vs
,
wee
were
brought
into
a
deepe
consumption
of
godlinesse
,
and
euen
vnto
the
very
gates
of
death
.
And
finally
,
for
cordiall
restoratiues
to
recouer
vs
being
weake
,
vnto
our
perfect
health
,
and
confirme
and
strengthen
vs
more
and
more
in
the
true
loue
of
God
,
his
spirituall
graces
,
and
the
eternall
ioies
of
his
Kingdom
.
That
therfore
we
may
not
immoderately
loue
the
world
and
worldly
things
,
but
may
contemne
them
when
they
come
in
comparison
of
heauenly
excellencies
,
and
that
we
may
not
at
all
affect
them
,
but
may
hate
and
abhor
them
,
as
they
are
the
diuels
instruments
and
baites
to
perswade
and
allure
vs
vnto
sinne
;
let
these
reasons
mooue
vs
:
first
,
The
generall
diuision
of
those
arguments
which
may
disswade
vs
from
the
loue
of
the
world
.
because
there
is
no
cause
why
we
should
thus
immoderately
loue
and
affect
them
,
nor
thus
vnlawfully
desire
to
compasse
them
,
in
respect
of
the
things
themselues
which
are
thus
loued
and
desired
.
And
secondly
,
because
there
is
no
reason
hereof
in
regard
of
vs
,
who
do
affect
and
couet
them
.
In
the
things
themselues
,
there
is
no
cause
of
this
immoderate
loue
;
first
,
because
though
we
neuer
so
much
dote
vpon
and
desire
them
,
yet
they
doe
not
bring
vnto
vs
any
true
,
substantiall
,
or
certaine
good
:
and
secondly
,
because
being
thus
affected
,
they
become
the
instruments
of
much
euill
;
and
therefore
as
in
the
former
respect
they
are
to
bee
contemned
and
despised
,
so
in
the
latter
they
are
to
be
abhorred
and
reiected
.
They
doe
not
bring
vnto
vs
any
found
and
certaine
good
:
first
,
because
they
are
of
no
great
and
desirable
goodnesse
,
though
we
should
long
inioy
them
;
and
also
because
they
are
altogether
vncertaine
,
both
in
the
getting
and
possessing
.
They
are
of
no
great
goodnesse
vnto
vs
,
though
we
could
for
euer
inioy
them
;
first
,
because
these
things
themselues
are
vaine
,
and
of
no
great
worth
or
excellencie
;
whereupon
also
it
followeth
,
that
they
do
not
satisfie
,
nor
giue
vnto
vs
any
true
or
sound
contentment
;
and
secondly
,
because
they
are
vtterly
vnprofitable
,
and
besides
mixt
and
accompanied
with
innumerable
euils
,
&
manifold
miseries
.
For
if
I
shall
prooue
that
there
is
no
cause
why
we
should
desire
them
,
either
in
respect
of
themselues
or
vs
;
that
they
bring
vs
no
true
good
,
but
contrariwise
much
euill
;
that
as
they
haue
no
great
goodnesse
in
them
whilest
wee
haue
them
,
so
though
they
had
,
yet
we
haue
no
assurance
of
them
;
that
they
are
vaine
,
and
of
no
excellencie
,
and
yet
mingled
with
a
multitude
of
miseries
;
there
will
bee
little
reason
why
we
should
greatly
loue
them
;
and
much
lesse
why
wee
should
preferre
them
before
Gods
spirituall
graces
and
heauenly
ioies
;
or
accept
of
them
as
Satans
wages
,
whereby
he
perswadeth
vs
to
serue
him
by
committing
of
sinne
,
wherby
we
hazard
the
losse
of
our
soules
,
and
of
our
heauenly
inheritance
,
which
are
infinitely
of
more
worth
then
the
whole
world
.
First
therefore
wee
are
to
know
,
that
the
world
and
the
§.
Sect
.
3.
That
the
best
things
the
world
can
boast
of
,
are
but
meere
vanities
.
best
things
which
it
can
boast
of
,
are
but
meere
vanities
,
and
in
comparison
of
Gods
spiritual
graces
,
and
our
heauenly
inheritance
,
of
no
worth
or
excellencie
;
neither
is
there
any
thing
in
the
earth
great
or
excellent
,
but
the
Christian
mind
which
contemneth
and
despiseth
these
highly
esteemed
vanities
.
They
make
a
faire
shew
indeed
to
those
,
whose
iudgements
are
alreadie
forestalled
with
the
false
conceits
of
their
corrupt
flesh
,
and
seeme
to
be
of
some
value
and
greatnesse
to
those
who
look
vpon
them
through
the
spectacles
of
affection
.
But
if
wee
pul
off
their
false
couers
,
and
seriously
and
vnpartially
behold
them
after
their
deceiuing
colours
and
painted
vizards
are
laid
aside
,
we
shall
find
the
world
in
his
chiefe
beautie
and
pompe
to
bee
but
a
glorious
hypocrite
,
faire
in
shew
,
and
foule
in
truth
,
professing
and
promising
much
,
and
performing
nothing
;
or
a
beautifull
sepulcher
outwardly
adorned
with
all
cost
and
brauerie
,
but
within
full
of
stench
and
rottennesse
;
or
like
vnto
our
faire
buildings
in
these
times
,
which
making
a
sumptuous
shew
to
the
passers
by
,
seeme
to
inuite
poore
men
to
receiue
reliefe
;
but
within
haue
no
prouision
for
hospitalitie
,
nor
food
to
refresh
those
who
stand
in
need
.
The
like
vanitie
also
is
in
all
those
worldly
things
,
which
are
so
affected
and
admired
of
those
,
who
haue
erected
them
in
their
hearts
,
as
their
idols
whom
they
serue
and
adore
;
herein
indeed
truly
resembling
idols
and
images
,
which
are
outwardly
adorned
with
gold
and
precious
ornaments
,
and
make
representation
of
some
excellent
personage
,
whereas
if
you
examine
them
any
further
then
the
very
superficies
and
outside
,
you
shall
finde
them
no
better
then
stocks
or
stones
.
So
these
worldly
vanities
seeme
to
those
whose
weake
sight
can
pearce
no
deeper
then
the
outward
shew
,
beautifull
and
glorious
;
whereas
in
truth
if
wee
could
behold
them
inwardly
with
the
eye
of
a
sound
iudgement
,
wee
should
easily
discerne
them
to
bee
contemptibly
base
,
and
of
no
value
.
In
this
respect
like
those
goodly
and
beautifull
pageants
which
being
outwardlie
adorned
and
set
forth
with
gold
and
painted
colours
,
moue
multitudes
of
people
to
runne
after
them
,
and
to
behold
them
with
ioyful
admiration
and
rauishing
wonder
;
whereas
if
you
looke
into
their
inside
,
you
shall
finde
nothing
but
a
few
sticks
,
ragges
,
and
patches
;
and
in
respect
of
their
substance
and
durablenes
so
slight
and
weake
,
that
they
are
only
fit
for
a
vaine
shew
,
and
to
serue
for
a
daies
sport
.
But
this
vanitie
of
the
world
and
worldly
things
may
bee
§.
Sect
.
4.
The
vanitie
of
worldly
things
proued
by
testimonies
.
Psal
.
39.
6.
Psal
.
73.
20.
more
specially
shewed
both
by
testimonies
,
and
also
euident
reasons
:
for
the
former
,
Dauid
affirmeth
that
man
in
his
best
estate
is
altogether
vanitie
;
that
he
walketh
but
in
a
shadow
and
disquieteth
himselfe
in
vaine
.
And
else
where
hee
compareth
this
worldly
prosperitie
to
a
dreame
,
which
delighteth
whilest
a
man
sleepeth
,
but
when
hee
awaketh
vanisheth
away
,
and
leaueth
nothing
behinde
it
,
but
sorrow
and
discontent
,
because
their
ioyes
and
hopes
are
frustrated
.
So
the
holie
Ghost
saith
,
that
the
power
and
prosperitie
of
the
Churches
enemies
,
shall
be
like
as
an
hungrie
man
that
dreameth
,
and
behold
Esa
.
29.
8.
he
eateth
,
and
when
he
awaketh
his
soule
is
emptie
:
and
like
as
a
thirstie
man
that
dreameth
,
and
loe
he
is
drinking
,
and
when
he
awaketh
,
behold
,
he
is
faint
,
and
his
soule
longeth
.
In
which
respect
one
affirmeth
that
the
Apostle
saith
the
figure
of
this
1.
Cor
.
7.
world
doth
passe
away
;
intimating
vnto
vs
,
that
all
worldly
things
are
but
in
shew
and
figure
onely
,
and
like
a
shadow
or
a
dreame
Chrysost
.
in
Gen.
15.
Homil
.
35.
which
vanish
away
,
hauing
nothing
in
them
substantiall
and
in
truth
.
How
childish
therefore
is
that
mind
which
respecteth
shadowes
,
and
is
proud
of
dreames
,
fixing
it selfe
vpon
that
which
soone
after
shall
passe
away
?
The
Prophet
Esay
compareth
the
worldlings
endeuours
in
hunting
after
these
earthly
vanities
,
to
the
weauing
of
a
spiders
webbe
,
which
being
made
with
great
labour
,
is
altogether
vnfit
to
make
a
garment
to
keep
warme
or
couer
nakednes
,
&
good
for
nothing
but
to
catch
flies
.
And
the
Apostle
Paul
affirmeth
that
before
his
conuersion
vnto
God
,
his
vnderstanding
,
thoughts
and
communication
1.
Cor
.
13.
11.
which
were
spent
about
worldly
things
,
were
meerly
childish
;
the
which
being
come
to
a
ripe
age
in
Christ
he
put
away
,
exercising
his
minde
and
tongue
about
things
spirituall
and
heauenly
.
So
others
compare
the
desires
and
labours
of
worldly
men
to
childrens
sports
,
their
stately
Chrysost
.
Homil
.
24.
in
Mat
.
buildings
to
their
houses
erected
in
the
sands
,
their
gathering
of
riches
,
to
their
gathering
of
stones
,
and
other
trifles
;
their
honours
and
preferments
,
to
their
kings
,
lords
,
and
gouernours
which
they
make
in
play
among
themselues
;
their
esteeming
of
earthly
vanities
,
to
that
great
account
which
children
make
of
their
contemptible
toyes
,
preferring
their
Senec
.
in
Sap
.
non
cad
.
iniur
.
cap
.
12.
copper
chaines
,
brouches
,
babies
,
tops
and
scourges
,
and
such
like
trifles
,
before
both
their
parents
and
their
patrimonie
;
and
finally
their
foolish
mourning
and
lamenting
for
the
losse
of
their
riches
and
preferments
,
to
the
ridiculous
crying
of
sillie
children
,
when
their
houses
are
cast
downe
,
or
their
trifles
taken
from
them
.
Neither
is
there
any
difference
betweene
them
,
sauing
that
children
very
easily
procure
those
things
which
they
so
much
affect
;
but
worldlings
purchase
their
follies
at
deare
rates
,
and
obtaine
them
Quid
ergo
inter
nos
&
illos
interest
,
vt
Aristo
ait
,
nisi
quod
nos
circa
tabulas
&
statuas
insauimus
,
carius
inepti
,
&c.
Senec
.
epist
.
115.
Bernard
.
serm
.
de
miser
.
human
.
with
much
sweate
and
labour
;
they
securely
enioy
their
sports
and
delights
;
but
these
,
as
they
compasse
their
desires
with
much
paine
and
difficultie
,
so
they
possesse
them
with
much
care
,
feare
,
and
danger
.
To
which
purpose
another
crieth
out
:
See
O
wretched
man
(
saith
he
)
that
all
which
thou
affectest
is
but
meere
vanitie
,
and
all
follie
and
madnesse
,
whatsoeuer
thou
doest
in
the
world
,
except
that
alone
which
thou
doest
towards
God
,
for
God
,
and
to
Gods
glorie
;
whatsoeuer
thou
doest
without
God
is
all
sinne
and
vanitie
,
because
there
is
nothing
good
which
is
without
the
chiefe
goodnesse
.
But
if
we
would
haue
a
testimonie
aboue
all
exceptions
,
§.
Sect
.
5.
The
vanitie
of
worldly
things
proued
by
Salomons
testimony
.
let
vs
consider
what
Salomon
speaketh
of
these
worldlie
things
,
who
had
not
onely
most
wisedome
and
iudgement
rightly
to
value
them
,
but
also
more
experience
of
them
then
any
other
,
seeing
he
abounded
more
in
all
worldly
prosperitie
,
then
any
man
that
euer
liued
vpon
the
earth
.
For
as
in
himselfe
he
excelled
all
mortall
men
that
euer
breathed
,
in
1.
King
.
3.
12.
and
4.
29.
30.
Eccles
.
2.
1.
3.
wisedome
and
vnderstanding
,
the
which
hee
purposely
imployed
,
to
improue
all
these
worldly
things
to
their
vttermost
value
,
as
himselfe
professeth
;
so
in
his
state
he
farre
outstript
all
others
in
prosperitie
and
abundance
.
For
if
you
respect
his
honour
,
the
holy
Ghost
saith
,
that
there
was
neuer
any
among
the
Kings
like
vnto
him
;
for
hee
was
a
mightie
1.
King
.
3
,
13.
Prince
,
yea
a
great
Monarch
,
who
reigned
ouer
all
kingdomes
,
from
the
riuer
vnto
the
land
of
the
Philistines
,
and
vnto
the
border
1.
King
.
4.
21.
24
of
Aegypt
;
and
he
ruled
in
all
the
region
on
the
other
side
of
the
riuer
from
Tiphsah
euen
vnto
Azzah
;
ouer
all
the
Kings
on
the
other
side
the
riuer
,
and
they
brought
him
presents
and
serued
him
all
the
daies
of
his
life
.
Yea
and
not
only
they
,
but
all
the
Kings
of
the
earth
sought
the
presence
of
Salomon
,
to
heare
his
wisedome
that
God
had
put
in
his
heart
,
and
they
brought
euery
man
his
present
,
vessels
of
siluer
,
and
vessels
of
2.
Chro
.
9.
23.
24
gold
,
and
raiment
,
armour
,
and
sweete
odours
,
horses
and
mules
from
yeere
to
yeere
.
If
ye
looke
to
his
riches
,
he
had
all
things
in
abundance
,
and
excelled
herein
also
all
the
Kings
of
the
earth
,
as
the
holy
Ghost
speaketh
.
He
had
six
hundred
,
threescore
,
2.
Chro
.
9.
22.
and
six
talents
of
gold
yeerely
,
besides
that
which
was
brought
in
by
his
Tolegatherers
and
Merchants
,
and
the
presents
which
the
Kings
of
Arabia
brought
vnto
him
:
hee
had
a
stately
Throne
of
Iuorie
with
six
steps
,
and
twelue
lions
2.
Chro
.
9.
13.
at
the
ends
of
them
couered
with
gold
;
hee
made
two
hundred
Targets
of
beaten
gold
,
six
hundred
shekels
going
to
a
Target
;
and
three
hundred
shields
of
beaten
gold
,
three
Vers
.
20.
hundred
shekels
going
to
a
shield
;
his
drinking
vessels
,
yea
all
the
vessels
of
his
house
of
the
wood
of
Lebanon
,
were
of
Vers
.
27.
pure
gold
;
as
for
siluer
in
his
daies
it
was
nothing
esteemed
,
but
was
as
common
as
stones
in
the
streete
.
For
his
prouision
he
had
for
one
day
thirtie
measures
of
fine
flower
,
and
three
score
measures
of
meale
,
which
according
to
the
least
account
is
232
quarters
,
and
according
to
the
estimate
of
others
much
more
;
thirtie
oxen
,
an
hundred
sheepe
,
beside
1.
King
.
4.
2●
.
26
Harts
and
Bucks
,
Bugles
and
fat
fowle
.
He
had
fortie
thousand
stalls
of
horses
for
his
chariots
,
and
twelue
thousand
horsemen
.
His
pleasures
also
were
answerable
to
his
honors
and
riches
,
for
looke
what
delights
wit
could
inuent
,
or
Eccles
.
2.
3.
4.
10.
wealth
and
power
prouide
,
and
he
denied
none
of
them
vnto
himselfe
,
nor
withdrew
his
heart
from
any
ioy
,
as
himself
testifieth
.
He
had
seuen
hundred
Queenes
to
his
wiues
,
and
three
hundred
Concubines
;
he
built
great
works
and
stately
houses
,
hee
planted
fruitfull
vineyards
and
pleasant
gardens
,
with
goodly
orchards
furnished
with
all
manner
of
fruites
,
hee
had
his
fountaines
and
delightfull
springs
,
his
woods
and
shadie
groues
,
his
sweete
musick
,
and
in
a
word
,
all
the
delights
of
the
sonnes
of
men
.
Besides
all
which
priuate
good
,
he
publikely
ruled
with
peace
and
tranquillitie
al
1.
King
.
4.
24.
his
kingdomes
,
his
whole
life
.
He
was
loued
,
feared
and
admired
of
all
his
people
for
his
wisedome
and
iustice
;
and
Chap.
3.
28.
that
also
which
is
the
ioy
and
comfort
of
a
good
King
,
all
his
subiects
liued
in
great
prosperity
vnder
him
.
For
al
Iudah
and
Israel
dwelt
without
feare
euery
man
vnder
his
vine
and
vnder
Chap.
4.
25.
his
figtree
,
from
Dan
euen
to
Beersheba
all
the
daies
of
Salomon
.
By
all
which
it
appeareth
,
that
as
neuer
man
had
the
like
wisedome
,
so
neither
the
like
prosperitie
and
abundance
of
all
worldly
blessings
.
But
heare
after
all
his
pompe
and
prosperity
what
testimony
he
giueth
to
all
these
earthly
things
,
and
that
vpon
his
owne
experience
.
Vanitie
of
vanities
,
saith
the
Preacher
,
vanitie
of
vanities
,
all
is
vanitie
.
Yea
he
concludeth
Eccles
.
1.
2.
and
2.
11.
afterwards
that
all
is
not
only
vanitie
,
but
also
vexation
of
spirit
,
and
that
there
is
no
profit
vnder
the
sunne
.
If
a
poore
man
though
neuer
so
wise
,
or
a
scholer
out
of
his
knowledge
and
discourse
had
thus
proclaimed
the
worlds
vanitie
,
it
might
haue
been
deemed
to
haue
proceeded
from
want
of
experience
,
because
they
had
neuer
triall
of
them
,
or
from
some
melancholike
conceit
,
mouing
them
to
contemne
that
which
they
had
no
hope
to
enioy
.
And
therefore
because
we
should
take
no
exceptions
against
this
testimonie
,
it
hath
pleased
the
Lord
to
teach
vs
this
lesson
by
such
an
one
as
had
not
only
most
wisedome
to
iudge
of
them
,
but
also
most
trial
and
experience
of
all
these
things
,
which
the
world
esteemeth
good
,
and
worth
desiring
,
both
in
respect
of
his
abundance
,
and
great
varietie
of
them
,
and
his
long
,
secure
and
peaceable
time
,
wherein
he
did
inioy
them
;
and
that
without
the
mixture
of
those
innumerable
troubles
,
with
which
other
men
are
vexed
and
molested
.
And
so
much
for
the
testimonies
which
serue
to
shew
the
§.
Sect
.
6.
That
these
worldly
things
are
of
no
great
excellencie
,
seeing
they
are
but
Gods
common
gifts
.
worlds
vanitie
,
vnto
which
innumerable
others
might
bee
added
out
of
writings
,
both
diuine
and
heathenish
;
but
these
being
sufficient
I
will
come
to
the
reasons
,
which
also
proue
it
.
And
first
the
vanitie
and
worthlesnesse
of
the
world
and
worldly
things
in
comparison
of
those
which
are
spirituall
and
heauenly
,
may
hereby
appeare
,
in
that
they
are
but
Gods
common
gifts
which
he
giueth
in
his
infinit
bountie
,
as
well
to
his
enemies
,
as
vnto
his
friends
;
to
those
who
neglect
all
dutie
,
and
rebell
against
him
,
as
well
as
to
his
children
and
seruants
,
who
loue
and
feare
him
.
Yea
,
commonly
the
Lord
bestoweth
these
worldly
things
in
great
abundance
vpon
the
wicked
,
whereas
for
the
most
part
he
giueth
them
to
the
godly
and
righteous
,
whom
he
chiefly
loueth
,
but
with
a
sparing
hand
,
and
so
much
onely
as
may
serue
for
their
necessarie
vse
.
And
this
Dauid
obserued
,
whereas
he
saith
,
that
his
wicked
aduersaries
were
inclosed
in
their
owne
fat
,
that
they
Psal
.
17.
10.
14.
had
plentie
not
onely
for
themselues
,
but
for
their
children
.
Yea
so
great
was
the
prosperitie
of
wicked
men
,
and
so
sharp
his
owne
punishments
and
chastisements
,
that
when
he
considered
of
it
,
his
feet
were
almost
gone
,
and
his
steps
had
well
Psalm
.
73.
2.
neere
slipt
,
being
readie
to
preferre
the
estate
of
the
vngodly
,
before
the
blessed
condition
of
the
children
of
God
.
And
thus
the
Church
in
the
Lamentations
complaineth
,
that
her
aduersaries
were
the
chiefe
,
and
that
her
enemies
prospered
;
Lamen
.
1.
5.
whereas
she
was
afflicted
,
and
her
children
led
into
captiuitie
.
But
of
this
I
haue
spoken
more
fully
when
I
generally
intreated
of
prosperitie
,
and
therefore
will
for
the
generall
,
adde
no
more
testimonies
nor
examples
.
Onely
let
vs
consider
the
truth
hereof
in
those
three
instances
§.
Sect
.
7.
That
God
bestoweth
honours
as
well
vpon
the
wicked
as
vpon
the
godly
.
of
honours
,
riches
and
pleasures
.
And
first
for
honours
wee
shall
find
,
that
God
hath
more
bountifully
imparted
them
vnto
the
wicked
and
reprobate
,
then
vnto
the
godly
and
faithfull
.
Thus
Esau
flourisheth
in
pompe
and
worldly
glory
,
going
attended
in
great
state
,
with
400.
men
waiting
at
his
heeles
;
and
Iacob
creepeth
and
croucheth
vnto
him
,
meanely
accompanied
with
a
few
poore
seruants
,
that
tended
his
sheepe
and
cattell
.
Thus
Pharaoh
sitteth
in
the
regall
throne
,
raigning
and
ruling
at
his
pleasure
,
and
making
his
corrupt
and
vniust
will
to
stand
for
law
;
whereas
Moses
and
Aaron
,
the
beloued
of
the
Lord
,
are
humble
suiters
vnto
him
for
the
peoples
libertie
,
and
at
his
becke
to
go
and
come
as
he
appointed
.
Thus
the
high
Priests
,
Scribes
and
Pharisies
,
sit
in
Moses
chaire
,
and
are
esteemed
the
great
Rabbins
and
Doctors
of
the
world
;
whilest
the
deare
Disciples
of
Iesus
Christ
,
are
basely
esteemed
as
Galileans
and
poore
fishermen
,
conuented
before
the
iudgement
seats
,
checked
,
taunted
,
scorned
and
misused
,
as
though
they
had
bin
the
very
offskourings
of
the
world
.
Yea
thus
doe
wicked
Herod
,
Pilate
,
Annas
and
Caiphas
raigne
as
Kings
,
and
sit
on
the
iudgement
seate
,
absoluing
and
condemning
whom
they
will
:
and
contrariwise
,
our
Sauiour
Christ
,
the
onelie
begotten
and
dearely
beloued
Son
of
God
,
is
haled
before
them
,
accused
and
reproched
,
scorned
and
derided
,
buffeted
,
spit
vpon
,
whipped
and
misused
.
The
like
also
may
bee
said
of
riches
,
with
which
wicked
§.
Sect
.
8.
Reprobates
abound
with
riches
as
much
as
Gods
seruants
.
men
commonly
most
exceed
;
whereas
Gods
seruants
oftentimes
are
scanted
of
necessaries
:
So
Nabal
aboundeth
in
all
superfluitie
,
and
Dauid
is
an
humble
suiter
vnto
him
for
reliefe
;
the
false
Prophets
are
nourished
at
Iesabels
table
,
and
poore
Elias
is
in
commons
with
the
Rauens
;
the
Pharisies
and
Scribes
eate
the
fat
of
the
land
,
and
abound
in
wealth
,
and
the
Disciples
are
forbidden
to
possesse
gold
or
Mat
.
10.
9.
10.
siluer
,
yea
,
to
carrie
a
scrip
,
wherein
to
put
their
needments
,
or
to
be
owners
of
two
coats
at
once
;
vnto
Iudas
is
the
bag
committed
,
whereas
Peter
hath
neither
siluer
nor
gold
,
as
he
Acts
3.
6.
professeth
.
The
idolatrous
Kings
and
heathen
potentates
haue
the
world
at
will
,
strouting
themselues
in
their
statelie
palaces
,
and
wallowing
in
their
wealth
;
but
Iesus
Christ
,
the
Lord
of
heauen
and
earth
,
and
heire
apparant
of
Gods
glorious
Kingdome
,
when
he
is
borne
,
hath
a
manger
for
his
Luke
2.
7.
bed
,
the
stable
for
his
lodging
chamber
,
and
the
oxen
and
horses
for
his
chamber-fellowes
.
Neither
was
he
better
prouided
for
,
when
he
came
to
riper
age
,
for
as
himselfe
testifieth
,
the
foxes
haue
holes
,
and
the
birds
of
the
heauen
haue
nests
,
Matth
.
17.
27.
but
the
Sonne
of
man
hath
not
whereon
to
lay
his
head
;
yea
,
so
vnfurnished
was
he
of
wealth
at
some
times
,
that
when
hee
was
to
pay
poll
money
,
he
was
faine
to
borrow
it
of
a
sillie
fish
.
Finally
,
the
pleasures
of
the
world
are
also
Gods
common
§.
Sect
.
9.
The
wicked
worldling
hath
a
greater
share
of
worldlie
pleasures
,
then
Gods
deare
children
.
gifts
,
which
he
bestoweth
as
well
on
the
wicked
and
reprobate
,
as
vpon
his
owne
children
and
seruants
:
yea
in
truth
much
more
plentifully
haue
the
enemies
of
God
and
his
grace
,
enioyed
them
from
the
beginning
of
the
world
to
this
day
,
then
those
who
haue
feared
and
serued
the
Lord
;
for
seeing
they
are
to
vs
,
by
reason
of
our
corruption
,
like
kniues
in
the
hands
of
children
,
and
sweet
and
licorous
meats
,
whereon
they
are
apt
to
surfeit
;
therefore
the
Lord
suffering
wicked
men
,
as
it
were
slaues
and
vassals
,
to
take
their
libertie
,
and
to
vse
what
diet
they
list
,
as
not
regarding
their
spirituall
health
and
life
,
nor
caring
what
becomes
of
them
;
hath
alwaies
had
speciall
care
of
his
owne
children
,
dieting
them
with
such
a
small
pittance
,
as
they
may
well
digest
,
without
impairing
the
▪
health
of
their
soules
;
and
mixing
these
delicious
drinkes
of
pleasures
,
in
the
bitter
cup
of
afflictions
,
whereby
he
hath
still
purged
away
these
grosse
humours
of
corruption
,
when
they
began
to
abound
with
them
through
their
daintie
fare
.
And
thus
he
suffered
those
abiects
,
Ismael
and
Esau
,
to
spend
their
time
in
hunting
and
reuelling
,
pleasure
and
delight
;
whereas
the
promised
seed
,
Isaac
and
Iacob
,
to
whom
the
promises
belonged
,
spent
their
time
in
painefull
labours
,
and
whilest
they
kept
their
sheepe
,
indured
the
scorching
heate
of
the
Sunne
by
day
,
and
the
pinching
cold
of
the
frosts
by
night
.
Thus
Dauids
wicked
enemies
were
so
pampered
with
delights
,
that
their
eies
Psalm
.
73.
7.
14.
stood
out
with
fatnesse
,
whereas
he
was
daily
punished
and
chastened
euery
morning
.
Thus
Diues
the
rich
glutton
,
clothed
himselfe
with
purple
and
fine
linnen
,
and
fared
deliciously
euerie
Luke
.
16.
day
,
and
poore
Lazarus
,
beloued
of
God
,
is
pinched
with
hunger
,
clothed
with
rags
,
and
tormented
with
sores
and
sicknesses
.
Finally
,
the
whore
of
Babylon
is
suffered
to
haue
Apoc
:
17.
2.
4.
in
her
hand
a
golden
cup
,
ful
of
voluptuous
pleasures
and
delights
,
and
not
only
to
drink
thereof
largely
her selfe
;
but
also
to
make
drunk
with
her
abundance
the
great
princes
,
and
potentates
of
the
earth
:
whereas
the
poore
Saints
of
God
haue
allotted
to
their
share
the
cup
of
afflictions
,
wherein
our
Sauiour
Christ
beginning
to
them
,
drunke
a
larger
draught
,
then
euer
any
mortall
man
.
In
which
respect
,
the
Lord
dealeth
with
mankind
,
as
the
wise
Physitian
with
his
sicke
patients
;
those
ouer
whom
hee
is
most
carefull
,
in
regard
both
of
the
loue
he
beareth
them
,
and
the
hope
he
conceiueth
of
their
recouerie
,
he
straightly
dieteth
,
forbidding
them
the
vse
of
those
meats
and
drinkes
,
which
by
reason
of
their
disease
they
loue
and
desire
;
and
giueth
them
many
a
bitter
potion
,
and
troublesome
plaister
,
that
hee
may
hereby
restore
them
to
their
health
:
whereas
contrariwise
those
whom
hee
neglecteth
,
because
their
diseases
are
desperate
,
and
past
hope
of
cure
,
are
permitted
to
vse
what
diet
they
list
without
restraint
.
And
thus
the
Lord
giueth
to
his
deare
seruants
whom
hee
intendeth
to
cure
,
the
bitter
potions
of
afflictions
,
and
restraineth
them
of
worldly
pleasures
,
which
are
so
delightfull
to
their
carnall
appetites
;
whereas
he
suffereth
reprobate
men
,
who
are
desperately
sicke
in
sin
,
to
glut
themselues
with
these
fleshly
delights
,
and
to
haue
their
owne
carnall
appetite
,
as
the
rule
and
direction
of
their
diet
.
By
all
which
it
appeareth
,
that
these
worldly
benefits
§.
Sect
.
10.
That
the
commonnesse
of
these
earthlie
gifts
sheweth
their
vilitie
and
basenesse
.
of
honours
,
riches
and
pleasures
are
common
to
the
wicked
,
yea
,
that
they
haue
in
them
the
largest
share
,
and
greatest
part
;
whereas
contrariwise
God
bestoweth
his
spirituall
graces
,
faith
,
loue
,
hope
,
a
good
conscience
and
the
rest
,
as
also
the
assurance
of
his
eternall
and
heauenly
ioies
vpon
his
owne
seruants
and
children
,
who
are
most
neere
and
deare
vnto
him
.
Whereby
it
is
cleare
and
euident
,
that
these
are
infinitely
of
more
worth
and
value
then
the
other
;
for
if
we
will
acknowledge
the
Lord
to
bee
a
wise
dispenser
of
his
own
gifts
,
we
need
not
to
doubt
,
but
that
he
giueth
his
least
benefits
vnto
those
whom
hee
least
affecteth
,
and
reserueth
his
rich
treasures
,
and
choicest
iewels
,
for
those
whom
hee
most
dearelie
loueth
.
Neither
can
it
bee
imagined
,
Tanto
altius
temp●ralia
iustu●
despicit
,
quantò
haec
abundare
etiam
malis
cernit
.
Qua●
enim
sint
despicienda
c●nsiderat
,
quae
deus
omnipotens
etiam
peruersis
praestat
.
Si
enim
principaliter
magna
essent
,
nequaquam
haec
conditor
aduersarijs
suis
tribueret
.
Gregor
.
Mor
.
lib
.
17.
cap
.
14.
that
if
hee
esteemed
these
earthly
things
of
any
value
,
he
would
giue
them
to
his
enemies
,
and
denie
them
to
his
friends
,
suffer
reprobate
and
wicked
men
to
abound
with
them
,
and
giue
them
so
sparinglie
to
his
owne
seruants
,
yea
,
to
his
onely
Sonne
,
in
whom
hee
was
well
pleased
.
For
what
wise
man
will
inrich
his
slaues
,
and
suffer
his
deare
children
to
liue
in
want
?
bee
liberall
to
strangers
and
enemies
,
imparting
vnto
them
gifts
of
great
value
;
and
denie
the
vse
of
them
to
his
owne
familie
?
whereby
it
manifestly
appeareth
,
that
seeing
the
Lord
infinite
in
wisdome
and
in
loue
towards
his
seruants
and
children
,
as
also
in
iustice
towards
his
enemies
,
doth
bestow
these
earthlie
things
more
abundantly
vpon
the
wicked
,
then
vpon
the
godly
;
therefore
hee
esteemed
them
but
small
trifles
of
little
worth
or
value
,
which
hee
bestoweth
as
temporall
rewards
vpon
his
slaues
,
and
as
wages
for
some
base
and
seruile
duties
by
them
performed
;
and
that
he
accounteth
his
spirituall
graces
,
and
heauenly
ioies
his
chiefe
treasures
,
and
gifts
of
greatest
value
,
seeing
he
peculiarly
reserueth
them
for
his
elect
,
and
bestoweth
them
vpon
his
owne
seruants
and
children
,
who
are
most
deere
vnto
him
.
And
as
Abraham
gaue
portions
to
his
base
children
,
&
so
sent
them
away
;
reseruing
his
chiefe
riches
,
and
the
inheritance
for
his
sonne
Isaac
,
the
child
of
promise
:
so
the
Lord
bestoweth
a
portion
of
temporall
and
earthly
benefits
,
vpon
these
bastards
and
base
creatures
;
but
as
for
his
chiefe
riches
of
spirituall
grace
,
and
his
peculiar
inheritance
of
eternall
glory
,
them
he
reserueth
for
his
owne
children
,
to
whom
the
couenant
of
grace
,
and
the
promises
of
the
Gospell
belong
and
appertaine
.
CHAP.
IX
.
That
these
worldly
things
haue
their
goodnesse
onely
from
opinion
,
and
from
competition
;
from
difficultie
in
obtaining
,
and
from
their
rarenesse
in
inioying
.
SSecondly
,
the
vanitie
and
worthlesnesse
§.
Sect
.
1.
That
worldly
things
haue
their
chiefe
excellencie
from
opinion
.
of
these
worldly
things
appeareth
,
in
that
they
haue
in
them
no
sound
and
substantiall
excellencie
,
but
what
they
haue
from
their
opinion
who
inioy
them
:
being
meane
to
those
,
who
meanely
account
of
them
,
excellent
to
those
who
admire
and
adore
them
,
&
base
,
and
of
no
worth
to
those
who
contemne
and
despise
them
;
so
that
their
goodnesse
is
not
in
truth
,
but
in
conceit
;
and
if
you
would
know
of
what
value
they
are
,
you
must
not
consider
them
in
themselues
,
but
bring
them
to
be
measured
by
the
deceiuable
el●e
of
mans
phantasie
,
and
waigh
them
in
the
vaine
and
vnconstant
ballance
of
humane
opinion
.
In
which
you
shall
find
no
certaintie
,
seeing
euery
one
varieth
from
another
,
yea
oftentimes
from
himselfe
,
now
esteeming
that
which
erewhile
hee
contemned
,
and
despising
that
,
which
not
long
since
he
loued
and
admired
.
One
maketh
honour
his
idol
,
ascribing
vnto
it
the
chiefe
excellencie
,
and
in
comparison
thereof
basely
esteemeth
of
riches
,
and
neglecteth
pleasures
;
another
adoreth
gold
as
his
God
,
and
careth
neither
for
his
credit
nor
delight
,
so
as
his
idoll
be
propitious
vnto
him
;
a
third
chiefly
doteth
on
voluptuous
pleasures
,
hauocking
his
estate
,
and
setting
his
good
name
and
reputation
to
sale
for
a
daies
delight
,
or
a
nights
pleasure
;
yea
wee
may
often
see
the
same
man
one
while
raising
the
prizes
of
these
earthly
coines
,
and
soone
after
crying
them
downe
againe
;
in
his
childhood
and
youth
,
hee
chiefly
esteemeth
pleasures
,
in
his
riper
yeeres
and
full
strength
,
his
honour
and
reputation
;
and
in
his
old
daies
despising
both
these
,
he
is
wholly
transported
with
couetousnes
,
and
biteth
at
no
bait
so
eagerly
,
as
at
that
which
is
couered
with
gold
.
Now
what
worth
or
excellencie
can
bee
in
that
,
which
hath
his
whole
subsistence
in
so
vnstable
a
ground
,
altering
and
changing
,
rising
and
falling
,
according
to
the
vaine
conceit
,
and
inconstant
opinion
of
mutable
mankind
?
But
let
vs
consider
the
truth
hereof
in
those
speciall
instances
,
§.
Sect
.
2.
Opinion
maketh
honours
so
much
affected
.
of
honours
,
riches
and
pleasures
which
worldlings
dote
vpon
with
such
great
loue
and
admiration
.
And
first
for
the
honours
of
the
world
,
who
seeth
not
,
that
they
are
in
themselues
but
bare
shadowes
and
titles
,
consisting
in
the
obseruance
of
some
idle
rites
and
ceremonies
,
as
in
higher
place
,
capping
,
crouching
,
bowing
,
kneeling
,
descents
,
arms
,
pictures
,
words
and
tearmes
,
which
haue
in
them
no
substantiall
good
at
all
,
but
onely
are
esteemed
and
reputed
so
,
in
the
conceit
and
opinion
of
the
giuers
and
receiuers
;
the
which
foundation
being
altogether
vnstable
and
infirme
,
that
which
is
built
vpon
it
,
must
needs
bee
vaine
and
mutable
;
honours
changing
and
varying
,
as
oft
as
their
opinions
who
doe
conferre
them
change
and
alter
.
And
hereof
it
is
,
that
the
selfe
same
thing
which
is
honourable
in
one
man
,
is
disgracefull
in
another
;
that
which
is
now
praised
and
extolled
,
is
at
another
time
discommended
and
disgraced
;
and
§.
Sect
.
3.
That
opinion
giueth
riches
their
chiefe
excellencie
.
Aurum
et
argentum
nonne
terra
est
rubra
&
alba
,
quam
solus
hominum
error
facit
(
aut
magis
reputat
)
pretiosum
?
Bernard
.
de
aduent
.
domini
.
Serm
.
4.
Aes
pau●orum
insania
pretiosum
.
Seneca
.
those
obseruances
and
ceremonies
,
which
in
one
place
doe
most
magnifie
a
mans
worth
and
dignitie
,
doe
in
another
place
and
countrie
vilifie
and
disgrace
him
;
the
opinions
of
men
,
changing
with
the
aire
,
and
honours
with
opinion
.
The
like
also
may
be
said
of
riches
,
which
although
they
be
more
reall
and
substantiall
then
the
other
;
yet
their
chiefe
goodnesse
and
excellencie
consisteth
in
the
opinion
of
those
who
desire
and
possesse
them
;
for
what
true
worth
and
excellencie
are
in
pearles
and
pretious
stones
which
are
valued
at
such
high
rates
;
if
at
least
we
measure
worth
by
fruition
and
vse
,
but
that
which
they
haue
from
the
vngrounded
phantasie
,
and
vaine
conceit
of
those
who
desire
them
?
what
great
excellencie
is
there
in
gold
and
siluer
,
aboue
copper
,
iron
and
steele
,
but
that
as
one
saith
,
by
the
madnesse
of
some
men
,
they
are
become
pretious
;
Neither
hath
nature
(
as
saith
another
)
made
them
of
more
value
,
but
the
will
and
opinion
of
Aurum
&
argentu●
non
preciosum
natura
instituit
,
sed
hominum
voluntas
effeci●
.
Ambros
.
serm
.
39.
tom
.
3.
Chrysost
.
ad
pop
.
Antioch
.
Homil
.
21.
Auarus
longe
iucundius
aspicit
aurum
quam
solem
.
Basil
de
aua●it
.
orat
.
15.
men
.
For
if
we
measure
things
by
their
vse
and
profit
,
iron
and
steele
are
much
necessarie
to
the
well
being
of
man
;
seeing
they
doe
not
onely
serue
better
for
his
defence
,
but
also
are
the
necessarie
instruments
of
husbandrie
,
arts
and
occupartions
.
And
yet
so
strongly
this
ill
grounded
opinion
preuaileth
with
worldly
and
couetous
men
,
that
they
take
much
more
delight
in
beholding
their
siluer
in
their
darke
chests
and
closets
,
then
the
comfortable
beames
of
the
Sunne
in
a
winters
day
,
though
it
be
the
chiefe
instrument
of
their
life
and
being
;
yea
are
readie
vpon
all
offers
to
sell
the
fauour
of
God
,
that
they
may
obtaine
gold
;
and
the
ioyes
of
heauen
together
with
their
owne
soules
,
that
they
may
inrich
themselues
with
this
shining
earth
and
base
mettall
.
The
like
also
may
be
said
of
chaines
,
bracelets
,
rings
,
and
such
other
massie
ornaments
;
which
were
they
not
made
precious
and
esteemable
by
the
opinion
of
those
that
weare
them
,
would
otherwise
bee
thought
combersome
burthens
,
and
troublesome
clogs
,
which
they
would
not
be
intreated
,
and
scarcely
hired
to
weare
about
them
;
yea
were
they
imposed
vpon
them
as
a
punishment
,
and
not
willingly
put
on
as
ornaments
,
they
would
be
borne
with
some
impatiencie
.
But
now
so
much
are
they
extolled
by
the
vaine
opinion
and
conceit
of
men
,
that
these
things
are
not
onely
esteemed
good
,
but
in
a
high
degree
of
excellencie
,
of
which
they
become
proud
,
as
though
they
were
parts
of
their
owne
bodie
;
insomuch
as
they
carrie
their
deare
prized
fetters
,
and
golden
giues
,
not
only
with
ease
,
but
also
with
pleasure
and
delight
;
and
weare
these
burthens
not
onely
vpon
them
,
but
pearce
their
eares
and
make
holes
and
wounds
in
their
owne
flesh
,
that
so
they
may
hang
these
clogs
about
,
yea
fix
them
fast
vnto
thē
.
So
as
it
is
to
be
feared
lest
together
with
their
opinion
,
their
fondnes
&
dotage
increasing
,
they
wil
in
time
with
the
barbarous
Indians
weare
thē
also
in
their
lips
&
noses
.
To
this
purpose
one
saith
,
that
the
wife
imposeth
vpon
her
rich
Ambros
.
lib
.
de
Nabuth
.
cap
.
5.
tom
.
4.
husband
,
a
necessitie
of
cost
and
charge
,
that
she
may
drinke
out
of
rich
plate
,
sleepe
in
sumptuous
furniture
,
lie
in
a
siluer
bed
,
load
her
hands
with
golden
bracelets
,
and
her
necke
with
chaines
and
iewels
.
For
women
are
delighted
euen
with
fetters
,
so
they
bee
of
gold
,
neither
doe
they
esteeme
them
burthens
,
so
they
bee
pretious
;
nor
thinke
them
bonds
,
so
that
their
treasure
shine
in
them
.
Yea
,
they
are
delighted
with
their
wounds
,
that
they
may
thrust
gold
through
their
eares
,
and
hang
pearles
and
iewels
at
them
:
and
yet
these
iewels
haue
their
waight
,
and
such
clothing
their
cold
;
they
sweat
with
the
burthen
of
their
iewels
,
and
are
chill
with
cold
in
their
thin
silkes
;
and
yet
the
opinion
of
their
price
helpeth
all
;
and
that
which
nature
abhorreth
,
couetousnesse
commendeth
and
extolleth
.
Lastly
,
what
worth
and
excellencie
is
in
worldly
pleasures
,
§.
Sect
.
4.
That
there
is
no
excellencie
in
worldly
pleasures
,
but
what
opinion
imparts
vnto
them
.
more
then
opinion
imparts
vnto
them
?
For
doe
wee
not
see
,
that
that
which
to
one
is
magnified
as
his
chiefe
delight
,
is
vnto
another
loathsome
and
tedious
?
and
contrariwise
,
that
which
is
accounted
this
mans
hell
,
is
esteemed
anothers
paradise
?
one
thinketh
hunting
and
hawking
his
worldly
happinesse
,
another
accounteth
it
a
tedious
toyle
;
one
swalloweth
drinke
as
pleasing
nectar
,
and
the
more
hee
drinketh
,
the
more
hee
desireth
;
another
when
his
thirst
is
quenched
,
receiueth
it
as
a
medicine
,
or
loathsome
potion
;
one
pampereth
his
bodie
,
another
abhorreth
gluttonie
,
as
a
combersome
vice
;
one
taketh
his
chiefe
felicitie
in
masking
and
reuelling
,
in
carding
,
dicing
,
and
dancing
;
another
▪
hateth
them
as
idle
and
effeminate
sports
,
and
placeth
his
happinesse
in
martiall
exercises
,
which
th●
other
fleeth
as
painfull
and
dangerous
.
In
a
word
,
euery
man
hath
his
seuerall
delight
wherein
he
taketh
his
chiefe
contentment
;
and
this
contentment
he
hath
not
from
any
worth
or
excellencie
in
the
thing
it selfe
,
for
then
it
would
giue
vnto
all
others
the
same
delight
,
but
from
his
owne
opinion
and
conceit
.
And
hence
it
is
that
his
opinion
changing
,
his
pleasures
also
change
,
insomuch
as
wee
may
often
obserue
that
those
delights
which
haue
been
heretofore
his
chiefe
felicitie
,
vpon
the
alteration
of
his
conceit
,
become
loathsome
and
vnpleasant
.
And
as
a
man
distempered
with
a
burning
ague
,
thinketh
wholesome
drinkes
bitter
and
loathsome
;
and
those
which
are
tart
and
sowre
,
pleasant
and
well
rellished
;
which
againe
being
restored
to
his
health
,
hee
much
distasteth
and
disliketh
:
so
voluptuous
men
being
distempered
with
the
raging
heate
of
their
burning
passions
,
doe
oftentimes
affect
and
desire
,
such
carnall
pleasures
,
and
odious
delights
,
as
afterwards
they
loathe
and
abhorre
,
when
as
the
hot
fit
of
their
raging
passions
being
ouerpast
,
they
are
somewhat
recouered
to
their
health
,
and
haue
a
freer
vse
of
their
iudgement
and
reason
.
And
therefore
seeing
all
these
things
which
the
world
esteemeth
chiefely
good
,
haue
their
worth
and
excellencie
not
from
themselues
,
but
from
our
opinion
and
conceit
;
let
vs
no
longer
adore
these
idols
which
are
of
our
owne
making
,
nor
still
suffering
our selues
to
bee
bewitched
with
our
owne
phantasies
;
let
vs
any
more
serue
and
reuerence
these
things
which
are
but
of
an
indifferent
nature
,
and
meane
qualitie
;
because
we
haue
magnified
them
in
our
conceits
,
and
seated
them
in
the
highest
place
of
our
hearts
,
which
in
respect
of
their
small
worth
,
scarce
deserue
any
roome
at
all
,
or
to
stand
(
so
much
as
)
behind
the
doore
,
vnlesse
it
were
to
be
at
vertues
call
,
to
performe
such
offices
and
good
duties
as
shee
appointeth
.
But
let
vs
learne
at
last
to
set
our
hearts
and
affections
vpon
spirituall
and
heauenly
things
,
which
are
in
their
owne
nature
truely
and
substantially
good
,
and
not
like
the
other
;
therefore
excellent
,
because
we
affect
and
thinke
them
so
;
but
therefore
to
bee
esteemed
and
much
affected
,
because
in
truth
they
are
of
great
worth
and
excellenci●
Thirdly
,
the
vanitie
of
these
worldly
things
heereby
appeareth
,
§.
Sect
.
5.
That
wordly
things
are
more
commended
vnto
vs
by
eager
competition
thē
by
any
selfe-excellencie
.
in
that
they
are
not
commended
vnto
vs
so
much
by
their
owne
worth
and
excellencie
,
as
by
the
competition
of
others
who
affect
and
seeke
them
as
well
as
wee
:
for
had
we
no
corriuals
in
our
loue
to
whet
our
affection
,
and
sharpen
our
appetite
,
it
would
soone
faint
and
languish
towards
these
earthly
things
,
there
being
in
themselues
no
substantiall
good
which
might
serue
as
fuell
to
nourish
and
preserue
it
.
But
when
as
we
see
others
admire
and
loue
them
,
we
begin
to
imagine
that
there
is
somewhat
in
them
worth
out
liking
and
desiring
,
grounding
this
conceit
not
vpon
our
owne
knowledge
and
exeperience
,
but
vpon
the
iudgement
and
practise
of
those
who
haue
gone
before
vs
,
or
that
liue
with
vs
;
who
likewise
haue
beene
after
the
same
maner
deceiued
and
seduced
,
hauing
had
some
such
presidents
which
they
also
imitate
.
And
when
this
conceit
hath
once
possessed
vs
,
then
selfeloue
blowing
the
cole
which
phantasie
hath
kindled
,
our
hearts
are
presently
inflamed
with
a
desire
of
obtaining
that
which
so
many
seeke
;
partly
to
shew
that
our
owne
wisedome
,
policie
and
power
,
if
we
list
to
imploy
them
,
can
goe
as
fast
a
pace
as
other
mens
,
and
can
with
greater
dexteritie
and
agilitie
catch
that
game
after
which
so
many
hunt
;
and
partly
because
wee
imagine
,
that
there
may
be
some
worth
and
excellency
in
these
things
although
we
be
ignorant
of
it
,
which
if
happily
it
should
so
fall
out
in
the
proofe
and
experience
,
we
would
rather
at
all
aduentures
enioy
it
then
another
,
lest
afterwards
the
worth
appearing
,
we
should
haue
cause
to
repent
of
our
sloth
and
negligence
,
in
that
wee
haue
suffered
others
to
outstrip
and
go●
before
vs.
And
thus
we
affect
these
vanities
not
for
any
good
or
excellencie
we
see
in
them
,
but
rather
in
selfeloue
,
pride
,
enuie
▪
and
emulation
,
because
wee
would
preuent
others
,
and
obtaine
that
which
they
so
much
desire
.
Like
vnto
boyes
,
who
with
all
eagernes
runne
after
a
ball
,
not
for
the
loue
of
it self
,
but
that
they
may
catch
it
before
another
,
whereas
they
would
scarce
looke
after
it
,
if
they
had
no
competitour
to
contend
with
them
.
And
as
the
vulgar
people
running
in
flocks
to
see
some
vaine
sight
,
do
moue
others
which
scarcely
know
wherefore
they
make
such
haste
,
to
goe
with
them
for
companie
,
and
euen
to
outstrip
their
fellows
with
nimble
speed
;
so
doe
they
runne
with
headlong
haste
in
the
pursuite
of
these
worldly
vanities
;
not
because
themselues
know
any
worth
or
excellencie
in
them
,
but
because
they
see
that
many
haue
gone
before
them
,
and
that
many
are
still
going
speedily
in
this
course
,
they
also
goe
for
companie
,
labouring
to
preuent
them
with
their
haste
,
and
to
obtain
that
first
,
which
being
obtained
they
do
not
know
as
yet
whether
it
be
worth
their
hauing
and
enioying
;
yea
and
that
which
is
worst
of
all
,
after
that
they
see
their
errour
,
and
hauing
had
triall
of
these
things
in
their
owne
experience
,
doe
plainly
perceiue
,
that
they
deserue
not
their
labour
,
nor
are
worthie
of
their
loue
;
yet
they
will
seeme
highly
to
value
and
affect
them
still
,
lest
the
weakenes
of
their
iudgements
,
which
so
much
valued
them
before
they
had
them
,
might
bee
discouered
,
and
make
account
of
them
,
now
they
haue
them
in
their
possession
,
lest
they
might
seeme
to
haue
spent
all
their
labour
and
strength
in
vaine
,
which
they
haue
taken
and
imployed
in
the
procuring
of
them
.
Like
vnto
a
Merchant
,
who
hauing
trauelled
farre
and
made
an
hard
aduenture
to
fetch
some
stones
,
which
report
made
him
beleeue
were
precious
and
of
great
esteeme
,
after
he
hath
brought
them
home
doth
highly
value
them
still
,
although
the
cunning
Lapidarie
haue
told
him
that
they
are
but
counterfeit
,
either
that
hee
may
put
them
off
to
others
at
his
owne
prizes
,
or
at
least
may
not
impaire
his
credit
,
when
as
it
should
be
knowne
that
hee
hath
lost
all
his
charges
,
and
receiued
no
fruite
by
all
his
labours
:
or
like
vnto
those
who
hauing
vainely
spent
much
paines
in
the
pursuite
of
some
trifle
,
doe
afterwards
when
they
haue
found
their
errour
still
magnifie
and
extoll
it
,
not
because
they
thinke
it
of
any
worth
,
but
fearing
lest
they
should
be
laughed
to
scorne
for
their
follie
and
lost
labour
,
they
would
by
their
praises
incourage
others
to
follow
their
example
,
that
so
they
may
be
excused
by
the
common
error
,
and
not
be
ridiculous
seeing
they
haue
so
many
fellowes
.
But
let
vs
consider
this
in
the
generall
instances
of
honours
,
§.
Sect
.
6.
Honours
haue
a
great
part
of
their
esteeme
from
competition
,
and
so
also
riches
,
and
pleasures
.
riches
,
and
pleasures
.
And
first
if
we
examine
honours
,
we
shall
finde
that
they
haue
a
great
part
of
their
worth
and
esteeme
from
competition
,
and
the
contending
heate
,
and
emulating
desires
,
of
those
who
affect
and
seeke
after
them
.
For
what
excellencie
is
in
a
long
fetcht
pedegree
,
sauing
that
men
contend
one
with
another
who
shall
more
enoble
themselues
by
fetching
it
furthest
,
or
in
fame
and
vaineglorie
,
sauing
that
they
striue
who
shall
be
most
famous
and
best
esteemed
of
?
or
what
priuiledge
doth
the
vpper
place
bring
with
it
,
more
then
the
lower
,
the
right
hand
then
the
left
,
or
the
wall
then
the
channell
side
,
sauing
that
men
emulating
one
another
,
doe
striue
and
contend
about
them
who
shall
haue
preheminence
?
Finally
,
what
worth
and
excellencie
hath
high
preferment
,
which
commonly
is
accompanied
with
most
trouble
and
danger
,
sauing
that
men
striue
who
shall
ascend
higher
on
this
ladder
,
and
in
the
heate
of
their
contention
tread
their
fellowes
vnder
feete
,
that
they
may
rise
before
them
?
wherein
what
doe
they
else
but
behaue
themselues
like
children
,
who
goe
together
by
the
eares
,
whilest
they
contend
one
with
another
,
who
shall
be
king
in
their
play
?
whereas
within
an
houre
after
the
play
being
done
,
they
are
all
againe
equall
;
or
imagining
a
little
hillock
to
be
a
strong
fort
,
doe
assault
and
defend
it
with
as
great
skill
and
furie
,
as
though
the
holding
of
it
were
a
matter
of
great
importance
;
whereas
after
the
contention
is
ceased
,
it
remaineth
emptie
,
and
is
passed
by
with
neglect
and
contempt
.
And
so
these
ambitious
men
hauing
propounded
these
trifles
as
the
cause
of
their
emulation
and
contention
,
and
being
by
reason
of
their
pride
and
selfeloue
,
impatient
of
any
foile
,
do
with
all
earnestnes
and
eagernes
striue
about
them
,
not
because
they
thinke
the
things
themselues
for
which
they
contend
are
worth
their
paines
and
labour
,
but
because
if
they
doe
not
obtaine
the
victorie
,
they
thinke
themselues
much
disgraced
,
in
that
they
are
not
able
to
haue
their
will
.
The
like
also
may
be
said
of
riches
,
the
competition
and
earnest
pursuite
whereof
by
so
many
,
addeth
no
small
matter
to
the
common
opinion
of
their
worth
and
estimation
:
for
otherwise
wherefore
doe
men
so
greedily
scrape
much
more
then
is
sufficient
for
themselues
,
their
charge
,
or
any
other
good
vse
wherein
they
haue
any
purpose
of
imploying
them
,
if
they
did
not
(
measuring
their
goodnesse
by
their
goods
)
desire
to
bee
better
then
other
men
,
and
therefore
couet
to
excell
them
in
that
which
they
thinke
doth
make
them
commendable
,
and
more
respected
?
Why
doe
they
hoord
them
vp
in
great
abundance
,
and
like
the
dogge
in
the
maunger
neither
vse
them
themselues
,
nor
communicate
them
vnto
any
other
for
their
vse
and
benefit
;
but
that
in
a
kinde
of
enuie
and
emulation
they
would
exceed
all
other
in
wealth
,
and
bee
accounted
great
by
the
large
portion
which
they
haue
of
these
small
vanities
?
In
a
word
,
why
doe
they
so
highly
value
that
which
they
intend
neuer
to
vse
;
if
it
were
not
that
they
haue
got
them
with
great
labour
and
difficultie
;
and
by
their
wit
and
industrie
haue
outstripped
many
who
were
competitours
with
them
in
this
golden
suite
?
Whereas
contrariwise
if
their
appetite
were
not
sharpened
by
this
corriualship
,
if
in
their
eagernesse
and
emulation
they
did
not
thinke
that
they
had
lost
all
that
,
which
they
see
others
gaine
;
they
would
not
so
much
esteeme
and
seeke
after
needlesse
abundance
and
superfluitie
,
but
would
rest
contented
with
that
which
they
did
know
how
to
vse
.
And
thus
also
pleasures
are
made
truly
pleasant
and
delightfull
,
and
are
then
chiefly
esteemed
to
be
of
some
value
,
and
worth
the
hauing
,
when
as
many
contending
for
them
,
some
one
among
the
rest
,
hath
the
inioying
them
;
which
if
they
did
lie
out
in
common
,
and
might
easily
be
inioyed
without
any
emulation
or
competition
,
no
man
almost
would
looke
after
them
,
or
thinke
their
fruition
worth
their
cost
and
labour
.
Fourthly
,
the
worthlesse
vanitie
of
these
worldly
things
§.
Sect
.
7.
Worldly
things
are
commended
vnto
vs
by
the
difficulties
we
find
in
obtaining
them
.
hereby
appeareth
;
in
that
they
haue
not
so
much
estimation
from
any
excellencie
that
we
find
in
them
,
when
we
haue
them
,
as
from
the
great
difficultie
,
which
we
haue
found
in
obtaining
and
comming
by
them
,
our
labouring
,
suffering
▪
hazards
and
dangers
,
endearing
our
affection
,
and
increasing
our
loue
;
and
making
vs
apt
to
proportion
our
estimation
,
not
according
to
the
worth
of
these
vaine
wares
,
but
to
our
own
venture
and
paines
which
we
haue
taken
in
compassing
of
them
;
because
we
would
not
be
subiect
to
the
censure
of
follie
,
for
not
making
of
a
good
bargaine
.
And
hereof
it
is
,
that
these
things
,
though
they
be
but
of
small
worth
,
yet
are
they
greatly
esteemed
,
because
they
are
purchased
and
procured
with
no
small
labour
;
for
as
nothing
is
more
easilie
contemned
,
then
that
which
is
easilie
gotten
,
according
to
the
common
prouerbe
:
Lightly
come
,
and
lightly
gone
;
so
nothing
maketh
a
thing
more
deare
and
pretious
,
how
worthlesse
soeuer
it
be
in
it selfe
,
then
when
it
is
bought
at
these
deare
rates
,
and
compassed
with
much
paines
and
great
difficultie
;
It
being
the
nature
of
man
to
haue
delight
of
comming
to
his
ends
by
the
way
of
opposition
,
and
to
think
it
more
glorious
to
inioy
his
desires
by
a
doubtfull
victorie
,
then
by
a
readie
yeelding
.
And
much
〈◇〉
doth
▪
desire
to
Non
tam
portas
intrare
patentes
quam
fregisse
in●at
.
Lucanus
.
breake
open
a
passage
for
his
hopes
by
violence
,
〈◇〉
to
find
a
free
entrance
:
yea
,
and
when
outward
oppositio●
ceaseth
,
the
inward
opposition
which
he
findeth
at
home
in
his
own
conscience
in
compassing
of
these
earthly
things
,
doth
much
raise
their
price
and
estimation
.
For
when
the
conscience
agreeth
Minus
placet
magis
qu●d
suadetur
,
quod
dissuadetur
placet
.
Plautus
in
Trium
.
Illicita
amantur
,
excidit
quicquid
licet
.
Senec
.
in
Herc
.
Oe●
.
Rom
.
7.
8.
Cui
peccare
licet
peccat
minus
:
ips●
potestas-Semina
nequitiae
languidiora
facit
.
Ouid
.
Eleg
.
lib
.
3.
§.
Sect
.
8.
Difficultie
in
obtaining
them
,
maketh
honours
and
riches
so
much
to
be
esteemed
.
with
the
desire
,
and
approuing
of
it
,
giueth
free
libertie
of
seeking
and
inioying
,
then
the
thing
desired
is
commonly
but
lightly
set
by
,
and
meanely
esteemed
:
but
when
it
is
vnlawfull
either
in
it selfe
,
or
in
respect
of
the
meanes
of
comming
by
it
;
then
●he
Law
of
God
forbidding
it
,
and
the
conscience
condemning
it
,
doe
set
a
wonderfull
edge
vpon
the
appetite
,
making
it
the
more
to
affect
it
,
by
how
much
the
more
difficultie
and
hazard
there
is
in
attaining
vnto
it
;
faring
herein
like
the
riuer
,
which
when
it
hath
a
free
current
,
runneth
quietly
in
his
owne
chanell
;
but
finding
stop
and
opposition
●t
rageth
and
swelleth
,
and
breaking
downe
his
banks
,
ouerfloweth
the
whole
Countrie
.
And
thus
honours
are
highly
valued
and
esteemed
,
because
they
are
not
obtained
without
great
labour
and
danger
,
as
abroad
by
lying
in
the
open
fields
,
by
watching
in
the
night
,
and
toiling
in
the
day
,
by
innumerable
perils
in
open
fight
,
and
secret
ambushments
,
wounds
,
skarres
,
effusion
of
blood
,
and
continuall
hazard
of
life
;
or
else
at
home
by
the
painefull
and
carefull
seruice
of
the
state
,
which
is
often
ioyned
with
as
much
hazard
as
labour
.
By
which
difficult
meanes
when
they
are
compassed
,
they
are
answerably
esteemed
and
valued
,
not
according
to
their
owne
worth
,
but
according
to
these
deare
prizes
,
at
which
they
were
purchased
.
Or
if
the
estimation
of
these
honours
bee
not
aduanced
by
these
outward
difficulties
,
(
as
in
truth
this
dangerous
way
of
comming
vnto
honour
,
was
neuer
in
any
age
lesse
trauelled
)
Audax
omnia
perpeti
,
gens
humana
ruit
per
vetitum
nesas
.
Horat
.
Oda
3.
lib
.
1.
yet
at
least
they
are
valued
the
more
,
in
regard
of
the
inward
opposition
which
men
find
in
their
consciences
,
by
vsing
vnlawfull
meanes
to
attaine
vnto
them
;
as
namely
counterfeiting
hypocrisie
,
machiauellian
policies
,
treacherous
falsehood
,
whereby
they
raise
themselues
by
supplanting
others
,
not
caring
by
how
wicked
steps
they
clime
,
so
they
may
rise
,
and
place
themselues
in
the
feare
of
honour
.
The
which
is
the
more
vsuall
path
which
is
tracted
in
these
daies
,
men
being
now
become
so
politike
,
that
they
will
not
take
substantiall
paines
,
to
bee
rewarded
with
a
shadow
,
but
fitting
their
worke
according
to
their
wages
,
they
compasse
vaine
honours
with
semblances
of
good
and
vaine
shewes
.
But
yet
in
the
meane
time
by
vsing
these
wicked
and
vnlawfull
meanes
to
attaine
vnto
their
desires
,
they
hazard
their
saluation
,
and
for
the
purchasing
of
honours
by
vnlawfull
means
,
they
set
their
soules
to
sale
;
and
therefore
it
is
no
maruell
if
hauing
obtained
them
,
they
doe
highly
value
them
,
seeing
they
haue
bought
them
at
such
deere
rates
.
And
thus
riches
are
most
highly
esteemed
,
when
as
they
are
most
hardlie
compassed
;
that
onely
being
thought
worth
the
hauing
,
which
cannot
be
had
without
much
paines
and
perill
;
and
all
other
things
being
esteemed
worthlesse
and
light
▪
which
haue
not
difficultie
and
danger
put
into
the
skole
with
them
,
to
make
them
downe
waight
.
This
maketh
pearles
trulie
precious
,
because
they
are
farre
fetched
from
the
Easterne
parts
of
the
world
,
and
not
onely
bought
at
deare
rates
,
but
also
brought
home
with
great
danger
.
This
maketh
gold
and
siluer
esteemable
,
because
they
are
digged
out
of
the
Westerne
mines
with
much
sweate
,
and
not
procured
but
by
great
labour
and
trauell
,
hazard
and
danger
,
both
by
sea
and
land
.
This
improueth
riches
farre
aboue
their
worth
,
because
they
are
obtained
with
much
labour
,
care
,
and
watching
,
by
pinching
and
afflicting
the
body
whilest
they
let
it
goe
often
emptie
,
that
they
may
more
speedily
fill
their
chests
;
and
that
which
is
worst
of
all
,
by
hazarding
the
eternall
saluation
of
their
soules
,
in
vsing
wicked
meanes
,
as
lying
,
deceiuing
,
swearing
,
forswearing
,
oppression
and
all
manner
of
crueltie
,
for
the
increasing
of
their
wealth
.
All
which
difficulties
in
getting
riches
,
make
men
the
more
to
loue
and
esteeme
them
when
they
haue
them
:
whereof
it
is
,
that
hee
who
hath
thus
dearely
purchased
his
wealth
,
doth
alwaies
much
more
affect
and
value
it
,
then
his
heire
who
commeth
lightly
by
it
▪
euen
as
the
mother
doth
much
more
account
of
a
childe
for
which
her selfe
hath
laboured
,
then
of
another
which
should
bee
bestowed
on
her
of
free
gift
;
yea
and
among
her
owne
children
,
commonly
most
affecteth
that
,
in
the
birth
whereof
she
hath
had
sorest
trauell
,
and
greatest
danger
.
The
like
also
may
be
said
of
pleasures
,
which
receiue
their
§.
Sect
.
9.
Pleasures
are
valued
according
to
the
pain●
which
is
taken
in
compassing
them
.
value
and
esteeme
not
from
any
selfe
excellencie
,
but
from
the
difficultie
and
paines
which
is
taken
in
comming
by
them
▪
neither
are
the
sweetest
delights
●auour●e
and
welrellishing
,
vnlesse
first
they
be
sauced
with
the
sharpe
sauce
of
trouble
and
labour
.
And
therefore
as
men
hauing
otherwise
no
great
appetite
,
vsually
eate
bitter
Oliues
before
they
goe
to
meate
to
sharpen
it
,
and
get
them
stomacks
:
so
they
would
be
soone
gl●tted
with
delights
,
if
an
edge
were
not
set
on
their
appetite
,
by
those
difficulties
and
labours
which
they
vndergoe
in
attaining
vnto
them
.
And
thus
meates
and
drinkes
are
much
commended
when
as
they
are
far
fetched
and
deare
bought
,
and
(
like
the
water
of
the
well
of
Bethelem
)
procured
with
the
hazard
of
mens
liues
.
Thus
such
loue
is
sweetest
in
inioying
,
which
hath
had
most
difficultie
in
obtaining
:
thus
triumphs
and
shewes
are
the
more
valued
Nitimur
in
vetitum
semper
cupimusque
negata
.
Sic
interdict●s
immine●
aeger
aquis
.
Ouid
.
lib
.
3.
Eleg
.
Prou.
9.
17.
Prou.
20.
17.
and
affected
,
because
of
the
great
preparations
that
goe
before
them
.
Yea
and
thus
also
our
delights
are
made
much
more
delightfull
by
those
spirituall
difficulties
,
the
word
of
God
forbidding
,
and
the
conscience
condemning
them
:
for
as
the
Wise
man
saith
,
stollen
waters
are
sweete
,
and
hid
bread
is
pleasant
;
or
as
he
saith
in
another
place
,
the
bread
which
is
gotten
by
deceit
is
sweete
to
a
man
.
Neither
is
there
any
thing
which
more
commendeth
pleasure
to
a
naturall
and
carnall
Quod
licet
ingratum
est
,
quod
non
licet
acrius
vret
.
Ouid
.
lib
.
2.
Eleg
.
appetite
,
then
when
it
thus
commeth
against
the
haire
,
by
force
or
stealth
,
and
is
condemned
before
it
is
inioyed
.
Now
what
can
more
shew
the
worthlesnes
of
these
worldly
vanities
,
then
that
they
haue
their
chiefe
estimation
from
those
things
which
are
shunned
and
abhorred
,
and
haue
almost
all
their
sweetnes
and
delight
,
from
other
things
bitter
and
loathsome
?
and
as
well-waters
hauing
no
heate
in
themselues
,
are
said
to
receiue
some
little
warmth
by
antiperisthesis
and
the
inclosure
of
some
greater
cold
;
so
these
vanities
hauing
little
goodnesse
,
are
made
to
seeme
good
,
when
as
they
are
compassed
and
inclosed
with
loathed
euils
,
euen
as
this
miserable
world
it selfe
would
seeme
a
paradise
to
one
that
should
newly
come
out
of
hell
,
not
in
regard
of
the
happinesse
inioyed
in
the
present
estate
,
but
of
the
vnhappinesse
and
miserie
of
his
former
condition
out
of
which
he
is
escaped
.
And
therefore
seeing
these
things
haue
in
them
no
selfe
excellencie
,
but
are
onely
commended
vnto
vs
by
troubles
,
difficulties
,
and
dangers
,
let
vs
no●
in
our
iudgements
esteem
them
,
nor
set
our
hearts
and
affections
vpon
them
;
but
most
highly
value
and
chiefly
affect
Gods
spirituall
and
heauenly
ioyes
;
which
need
no
such
miserable
orators
to
commend
them
,
they
being
in
their
owne
nature
of
greatest
worth
and
excellencie
;
and
most
esteemable
and
delightfull
,
when
as
being
freed
from
all
paines
and
difficulties
,
wee
shall
peaceably
and
continually
inioy
them
,
without
trouble
or
molestation
.
Lastly
,
the
vanitie
of
worldly
things
hereby
appeareth
,
in
§.
Sect
.
10.
Worldly
things
are
esteemed
more
for
their
rarenesse
then
for
their
goodnesse
.
Nulli
gratum
quod
omnibus
datum
.
that
they
are
not
so
much
esteemed
and
affected
for
their
goodnesse
,
as
for
their
rarenes
;
there
being
nothing
in
the
world
so
excellent
that
is
much
respected
if
it
grow
common
;
nothing
almost
so
meane
and
triuiall
,
which
proprietie
and
raritie
will
not
make
excellent
▪
For
as
a
tall
man
is
not
regarded
when
the
countrie
inhabitants
are
almost
all
of
an
high
stature
;
nor
those
flowers
respected
,
though
otherwise
beautifull
,
which
grow
wilde
in
euery
field
;
so
neither
are
any
worldly
things
held
in
price
,
when
as
they
are
embased
by
vulgar
communitie
.
And
this
is
the
cause
why
Diamonds
are
esteemed
and
admired
,
and
the
Sunne
neglected
and
little
obserued
;
because
this
is
subiect
to
the
common
view
,
and
free
to
all
mens
vse
,
that
peculiar
to
some
few
only
,
and
that
of
the
richer
sort
:
this
maketh
health
to
be
but
slightly
regarded
,
sauing
of
those
who
want
it
,
and
wealth
to
bee
magnified
and
extolled
:
this
maketh
countrie
commodities
to
be
basely
valued
at
home
,
and
to
be
much
esteemed
abroad
;
and
whereas
the
things
themselues
are
of
equal
worth
and
vse
,
yet
the
raritie
or
commonnesse
wonderfullie
Dignitas
in
plures
diffusa
vilescit
.
altereth
the
price
and
estimation
.
Thus
honors
and
glorious
titles
if
they
should
be
made
common
vnto
all
,
they
would
of
all
be
lightly
esteemed
;
whereas
now
being
rarely
and
respectiuely
conferred
,
they
are
magnified
as
the
chiefest
excellencies
.
Thus
riches
haue
their
worth
improued
to
that
high
account
,
because
few
can
attaine
vnto
them
;
whereas
if
euery
man
abounded
in
wealth
,
then
,
as
in
the
time
of
Salomon
,
siluer
would
bee
no
more
esteemed
then
stones
,
nor
gold
then
siluer
.
So
who
would
esteeme
of
costly
attire
,
if
all
went
in
royall
apparell
?
who
would
highly
value
precious
stones
,
if
euery
one
had
them
in
possession
?
In
a
word
,
no
riches
would
bee
accounted
treasures
,
if
they
were
no
more
commended
by
their
rarenesse
,
then
by
their
worth
.
And
the
like
also
may
be
said
of
pleasures
,
in
which
none
would
ioy
,
if
all
did
inioy
them
;
nor
take
any
delight
in
them
,
if
they
were
communicated
to
all
,
or
to
themselues
continually
and
at
all
times
;
but
being
made
daintie
in
respect
of
seldome
vse
,
and
conferred
but
to
some
as
choice
priuiledges
,
this
makes
those
who
haue
them
to
esteeme
them
,
as
much
for
pride
because
they
are
preferred
before
others
,
as
for
any
delight
they
haue
in
their
vse
;
and
those
who
want
them
,
to
long
after
them
,
because
they
also
would
bee
aduanced
to
these
no
common
priuiledges
.
This
were
easie
to
shew
in
particulars
.
For
who
would
take
pleasure
in
great
cheare
,
if
all
men
had
full
tables
,
or
themselues
at
all
times
?
Who
would
delight
in
beautie
or
brauerie
,
if
herein
all
did
match
them
?
or
in
sweete
musicke
,
if
they
had
no
other
sound
in
their
eares
but
this
melodious
harmonie
?
In
a
word
,
there
would
no
worldly
thing
be
esteemed
of
any
worth
,
if
it
were
not
for
raritie
and
proprietie
.
To
this
purpose
one
of
the
Ancients
saith
,
that
all
these
earthly
things
,
haue
all
their
grace
Haec
omnia
de
raritate
&
peregrinitate
sola
gratiam
possident
,
&c.
Tertull
.
de
habit
.
mulier
.
lib
.
and
excellencie
,
from
their
rarenesse
and
strangenes
,
neither
is
there
any
thing
almost
much
esteemed
in
it
owne
countrie
,
and
all
abundance
in
it selfe
is
neglected
and
despised
.
And
hence
it
is
that
because
among
certaine
barbarians
,
gold
is
homebred
and
abundant
,
their
prisoners
are
fettered
and
inchained
with
gold
;
and
loading
malefactors
with
riches
,
they
make
them
so
much
the
more
wealthie
,
by
how
much
they
are
more
guiltie
and
faultie
.
Whereby
it
appeareth
that
these
things
are
not
truly
and
absolutely
good
vnto
vs
;
for
that
which
is
good
in
this
degree
,
would
not
be
impaired
,
but
multiplied
and
increased
by
communitie
,
euen
as
the
ioyes
of
heauen
are
infinitely
redoubled
,
in
regard
that
there
being
innumerable
Saints
and
Angels
,
which
mutually
communicate
in
one
anothers
ioyes
,
according
to
their
number
their
ioyes
also
are
redoubled
and
multiplied
.
And
therefore
let
vs
esteeme
and
set
our
hearts
and
affections
vpon
this
heauenly
happinesse
,
which
the
more
common
it
is
,
the
better
it
is
,
according
to
the
nature
of
true
goodnesse
;
and
not
vpon
these
earthly
vanities
,
which
because
they
doe
not
satisfie
those
that
haue
them
,
therefore
they
seeke
contentment
by
multiplying
and
ingrossing
them
,
thinking
to
finde
that
in
all
,
which
they
cannot
finde
in
any
part
,
and
affect
proprietie
in
them
,
because
they
seeme
vnto
themselues
to
want
,
that
which
they
see
others
enioy
,
and
to
be
robbed
of
that
,
which
their
greedie
eye
beholdeth
in
anothers
possession
.
CHAP.
X.
Of
the
vanitie
of
worldly
glorie
,
popularitie
,
prioritie
,
and
the
fauour
of
Princes
.
ANd
thus
haue
I
shewed
the
vanitie
of
al
these
§.
Sect
.
1.
That
v●inglorie
is
not
true
honour
,
but
false
and
counterfeit
.
worldly
things
,
both
by
testimonies
,
and
manifest
reasons
.
Let
vs
now
more
particularly
examine
the
vanitie
of
honours
,
riches
,
and
pleasures
:
where
wee
shall
plainly
see
,
that
as
there
is
generally
no
worth
or
excellencie
in
these
worldly
things
;
so
neither
in
any
of
these
speciall
parts
and
branches
.
And
first
for
worldly
honour
,
how
base
and
contemptible
it
is
,
in
comparison
either
of
that
true
honour
of
a
Christian
,
before
described
,
or
the
eternall
glorie
of
Gods
kingdome
,
it
will
more
easily
appeare
,
if
wee
consider
it
in
the
chiefe
parts
thereof
,
and
take
a
serious
view
of
those
things
which
in
the
world
are
accounted
honourable
.
For
this
worldly
honour
consisteth
in
●ame
and
vaine
glorie
,
or
popularitie
and
fauour
of
the
common
people
;
or
prioritie
of
place
and
precedence
,
or
the
fauour
of
Princes
,
and
great
personages
;
or
finally
in
high
aduancement
and
preferment
,
to
places
and
offices
of
greatest
dignitie
and
royaltie
;
or
in
the
concurrence
of
all
,
or
some
of
these
together
:
all
which
are
vaine
,
and
of
no
worth
,
or
true
excellencie
,
as
we
shall
plainly
perceiue
,
if
we
do
take
but
a
slight
view
of
them
seuerally
.
And
first
for
fame
and
vaine-glory
,
which
is
nothing
else
but
the
applause
of
the
multitude
,
whereby
they
magnifie
and
extoll
a
man
out
of
their
opinion
of
his
worth
and
excellencie
,
if
we
examine
it
,
we
shall
find
both
that
it
is
false
and
counterfeit
,
and
also
that
it
is
vaine
and
vnprofitable
:
for
it
is
not
that
true
honor
before
described
,
consisting
in
a
good
name
and
estimation
of
the
godly
and
vertuous
,
for
true
worth
and
desert
;
but
the
clamour
of
the
common
people
,
extolling
those
,
whom
in
a
sudden
opinion
they
thinke
worthie
:
which
is
not
like
that
,
referred
to
Gods
glory
and
the
spirituall
good
of
the
partie
;
but
being
arrogated
to
themselues
as
their
own
due
,
it
wholly
tendeth
to
puffe
them
vp
with
pride
,
and
a
fond
opinion
of
selfe
excellencie
.
And
therefore
seeing
it
is
false
and
counterfeit
,
how
glorious
soeuer
it
appeares
,
it
is
not
to
be
valued
,
but
to
be
contemned
as
base
and
forged
.
For
as
when
we
see
persons
on
the
stage
in
Chrysost
.
Homil
.
ad
pop
.
43.
tom
.
4.
glorious
and
royall
apparell
,
and
much
more
richly
adorned
,
then
such
as
are
great
Princes
and
potentates
in
truth
,
yet
we
do
not
reuerence
or
much
respect
them
,
because
we
know
that
they
are
but
personated
,
and
only
great
by
apish
imitation
:
so
how
goodly
a
shew
soeuer
this
vaine
glorie
maketh
,
yet
seeing
it
is
not
the
true
glorie
of
a
Christian
,
but
a
false
and
counterfeit
shadow
thereof
,
it
is
to
be
neglected
and
contemned
.
But
as
this
fame
and
glorie
of
the
world
is
false
,
so
also
§.
Sect
.
2.
That
worldly
glorie
is
vaine
and
vnprofitable
.
vaine
and
vnprofitable
;
as
it
may
appeare
at
the
first
sight
,
if
if
we
do
but
consider
of
the
name
,
which
by
common
tradition
is
giuen
vnto
it
:
for
although
all
worldly
things
are
full
of
vanitie
,
yet
this
glorie
peculiarly
hath
this
title
of
vaine
prefixed
vnto
it
,
as
challenging
it
vnto
it selfe
by
a
certaine
Fama
ventus
est
,
fumus
est
,
vmbra
est
,
nihil
est
.
kind
of
proprietie
,
or
singular
eminencie
,
as
though
howsoeuer
all
things
are
vaine
,
yet
nothing
in
comparison
of
this
vaine
glorie
.
For
what
in
truth
is
this
false
fame
and
glorie
of
the
world
,
but
a
smoake
or
vapour
,
which
is
tossed
to
and
fro
with
the
breath
of
euery
ones
mouth
?
What
is
it
but
a
cloud
or
shadow
,
which
whilest
a
man
thinketh
to
catch
and
hold
fast
,
it
vanisheth
away
and
commeth
to
nothing
?
And
what
do
worldly
men
doting
vpon
this
vanitie
,
and
seeking
to
imbrace
it
,
that
they
may
commit
spirituall
whoredome
with
it
,
but
Ixion-like
in
stead
of
their
goddesse
catch
a
cloud
,
on
which
they
beget
the
monstrous
Centaures
of
many
misshapen
and
vgly
sinnes
?
What
do
they
but
like
wanton
and
foolish
boyes
run
after
a
sopie
bubble
,
raysed
with
the
breath
of
their
companions
mouthes
,
because
it
seemeth
beautifull
through
varietie
of
colours
,
although
it
commonly
vanish
in
the
pursuing
,
or
at
least
breake
as
soone
as
it
is
but
touched
?
And
yet
though
this
glorie
be
neuer
so
vaine
,
and
the
pursuite
thereof
most
childish
and
ridiculous
,
notwithstanding
the
wise
men
of
the
world
fall
into
this
absurd
dotage
,
Chameleon-like
gaping
after
this
common
aire
,
and
feeding
themselues
fat
onely
with
the
conceit
of
this
vulgar
breath
.
And
as
they
seeme
to
haue
their
life
,
or
that
which
is
the
life
of
their
life
,
all
their
ioy
and
comfort
,
from
the
breathing
in
of
this
ayre
;
so
also
it
is
the
sterne
which
ruleth
them
in
all
their
courses
,
turning
them
to
and
fro
at
the
praysers
pleasure
:
neither
is
there
any
meanes
whereby
a
man
may
better
carrie
these
earthly
and
brittle
pitchers
,
then
by
holding
them
by
the
eares
,
and
tying
them
fast
vnto
him
by
this
golden
string
of
praise
and
commendations
:
for
if
they
be
extolled
and
magnified
,
what
desperate
difficulties
will
they
not
vndertake
?
What
dangerous
enterprises
will
they
not
attempt
?
What
toilesome
labour
will
they
refuse
to
take
?
or
what
excessiue
cost
will
they
not
bestow
,
that
they
may
continue
or
encrease
their
fame
and
vaine
glorie
?
Againe
,
if
there
bee
no
man
that
seeth
them
,
or
that
seeing
will
commend
them
,
how
sluggish
and
slothfull
are
they
in
attempting
any
vertuous
actions
,
where
the
least
difficultie
or
danger
doth
appeare
?
Herein
not
vnfitly
to
be
compared
vnto
ships
,
which
saile
merrily
forward
whilest
they
haue
a
good
gale
of
wind
,
stand
still
when
they
are
becalmed
,
and
turne
backe
againe
when
the
gust
bloweth
hard
against
them
:
so
these
go
cheerfully
forward
in
vertuous
courses
,
so
long
as
the
winde
of
vaine
glory
helpeth
them
forward
,
stand
still
and
do
nothing
worth
note
,
when
as
they
are
not
praised
and
commended
;
and
are
vtterly
discouraged
and
turne
backe
againe
,
when
they
are
dispraised
for
well
doing
;
being
readie
to
embrace
any
wicked
course
which
promiseth
●nto
them
glorie
and
reputation
:
or
like
vnto
Organe
pipes
,
which
are
dumbe
when
they
want
wind
,
but
being
blowed
with
the
bellowes
,
and
well
played
vpon
,
yeeld
melodious
harmonie
:
so
these
men
wanting
the
wind
of
vaine
glorie
giue
no
good
sound
,
but
being
blowed
and
euen
filled
with
the
breath
of
mens
praises
,
they
are
readie
to
yeeld
a
musical
concent
of
,
at
least
,
a
seeming
vertue
,
in
their
words
and
actions
:
yea
so
immoderately
doe
worldlings
dote
vpon
this
idoll
,
that
when
they
haue
nothing
in
themselues
of
any
worth
,
which
they
may
offer
vnto
it
as
a
sacrifice
to
make
it
propitious
vnto
them
;
and
that
they
may
eternize
this
vaine
fame
and
glorie
vnto
posteritie
;
they
build
stately
houses
,
and
call
them
after
their
owne
names
;
or
erect
(
as
Absolon
did
his
pillar
)
monuments
and
sumptuous
tombes
and
sepulchres
,
not
so
much
to
keepe
in
their
rotten
bodies
,
as
to
preserue
their
fame
rotting
and
perishing
.
But
this
is
a
signe
of
a
base
nature
,
so
shamefully
to
beg
glorie
,
the
wages
of
vertue
,
from
posteritie
,
after
they
are
dead
,
which
they
neuer
earned
for
any
vertuous
actions
,
which
they
did
when
they
were
aliue
;
to
catch
at
the
shadow
of
vertue
,
and
neglect
the
bodie
,
which
when
they
haue
got
they
are
neuer
the
richer
;
for
who
would
not
esteeme
that
as
light
as
nothing
,
which
is
the
reward
of
nothing
,
and
impudently
extorted
without
desert
?
But
let
vs
know
that
not
only
these
base
shifts
,
but
●uen
§.
Sect
.
3.
That
contempt
of
vaine
glorie
is
inioyned
vs
in
the
Scriptures
.
Galath
.
5.
26.
this
vaine
glorie
also
is
to
be
contemned
and
reiected
of
all
true
Christians
:
first
,
because
it
is
forbidden
and
condemned
in
the
Scriptures
,
both
in
respect
of
our
desires
and
actions
:
in
the
former
regard
,
the
Apostle
exhorteth
vs
,
not
to
be
desirous
of
vaine
glorie
,
prou●king
one
another
,
and
enuying
one
another
:
and
for
the
other
,
hee
willeth
vs
,
that
nothing
bee
done
Philip
.
2.
3.
through
contention
or
vaine
glorie
,
but
that
in
meekenesse
of
mind
euery
man
esteeme
other
better
then
himselfe
.
And
our
Sauiour
Christ
maketh
it
a
signe
of
an
infidell
,
when
they
affect
these
Iohn
5.
44.
vaine
praises
one
from
another
,
and
seeke
not
the
honor
which
commeth
of
God
alone
.
And
as
this
contempt
of
vaine
glorie
is
in
the
Scriptures
enioyned
;
so
our
Sauiour
Christ
and
his
holy
Apostle
do
professe
the
practise
thereof
,
for
so
Christ
saith
,
that
he
sought
not
his
owne
praise
:
yea
so
far
Iohn
8.
50.
was
our
Sauiour
from
ambitious
affecting
and
seeking
this
vaine
glorie
of
the
world
,
that
hee
would
not
accept
of
it
when
it
was
offered
:
I
receiue
not
(
saith
he
)
the
praise
of
men
.
Iohn
5.
41.
And
this
also
the
Apostle
Paul
professeth
,
that
he
sought
for
no
praise
neither
from
the
Thessalonians
,
nor
from
any
other
,
1.
Thess
.
2.
6.
and
that
he
passed
very
little
to
be
iudged
of
the
Corinthians
,
or
of
mans
iudgement
:
whose
example
we
also
are
to
1.
Cor
.
4.
3.
imitate
,
if
we
would
be
accounted
the
true
disciples
of
Iesus
Christ
.
Secondly
,
let
vs
consider
,
that
as
this
vaine
glory
and
vulgar
§.
Sect
.
4.
That
it
is
great
f●lly
to
affect
vaine
glorie
.
praise
is
in
it selfe
vaine
,
so
is
it
great
vanitie
and
folly
for
any
to
desire
it
;
for
what
is
this
glorie
,
but
,
as
I
said
,
a
smoake
,
a
shadow
,
and
a
brittle
bubble
,
which
is
both
blowed
vp
,
and
broken
with
the
breath
of
the
ill-agreeing
and
vnconstant
multitude
?
And
what
can
be
more
vaine
and
void
of
excellencie
,
then
that
which
hath
it
subsistence
and
being
in
so
vnstable
a
ground
,
as
the
vaine
breath
and
mutable
opinion
of
the
common
people
?
Who
as
they
will
extoll
a
man
for
a
small
cause
,
and
not
seldome
for
counterfeit
shewes
and
apparances
only
;
so
oftentimes
they
will
reuerse
their
iudgement
,
Nisi
noua
laus
oritur
,
etiam
retus
amittitur
.
and
condemne
for
no
cause
,
their
affections
soone
tyring
themselues
,
if
they
be
not
continually
nourished
with
new
matter
of
praise
:
and
who
would
value
that
at
any
worth
which
standeth
or
falleth
at
euery
ones
deuotion
?
And
as
their
praises
are
vaine
and
of
no
worth
,
so
also
are
they
vaine
and
void
of
wisdome
who
do
much
affect
them
:
for
as
their
folly
were
ridiculous
,
who
would
haue
blind
men
iudge
of
colours
,
and
account
that
most
excellent
which
in
their
doome
and
opinion
is
preferred
;
so
is
it
no
lesse
absurde
to
make
the
vulgar
people
of
the
world
iudges
of
vertue
and
good
parts
,
who
being
blind
and
ignorant
,
iudge
not
according
to
truth
,
but
according
to
their
fond
opinion
;
and
hauing
their
approbation
and
applause
,
to
become
proud
and
Sic
est
vulgus
:
ex
veritate
pauca
,
ex
opinione
multa
aestimat
.
Cic
.
pro
Rosc
.
Com
.
conceited
of
it
.
The
which
folly
of
vaine-glorious
men
is
so
much
the
greater
in
that
as
they
are
blind
,
and
therfore
their
iudgement
of
no
value
,
so
also
though
it
were
of
any
worth
,
yet
it
were
scarce
worth
the
hauing
,
in
regard
of
their
mutabilitie
and
inconstancie
,
being
like
weather-cocks
readie
to
turne
with
euery
wind
,
and
to
alter
their
opinion
with
euery
flying
rumour
,
this
day
praising
,
and
to
morrow
dispraising
,
now
extolling
those
,
whom
they
admire
,
vp
to
the
skie
,
and
soone
after
exclaiming
against
them
with
open
mouth
,
and
casting
them
downe
againe
with
their
obloquies
and
disgraces
to
the
lowest
part
of
hell
.
Although
therefore
we
be
delighted
with
these
bright
and
radiant
beames
of
fame
and
glory
;
yet
let
vs
not
desire
like
the
Moone
to
shine
with
this
borrowed
light
;
for
then
our
glorie
will
be
most
inconstant
;
sometimes
in
the
full
,
and
sometimes
in
the
waine
;
now
obscure
and
darke
,
a
little
while
after
growing
and
increasing
,
and
when
it
is
come
to
the
full
,
presently
againe
decreasing
till
it
come
to
such
obscurity
that
it
cannot
be
discerned
:
herein
also
like
the
Moone
,
in
that
the
nearer
we
approach
vnto
these
from
whom
we
borrow
our
light
by
familiarity
and
conuersation
with
them
,
the
more
the
brightnes
of
our
fame
is
obscured
,
they
being
apt
to
praise
those
most
,
with
whom
they
are
least
acquainted
;
and
contrariwise
the
more
remote
and
opposite
we
are
vnto
them
,
the
more
fully
and
freely
do
they
impart
vnto
vs
their
praises
and
commendations
:
only
herein
they
differ
and
are
vnlike
,
in
that
the
Moone
hauing
lost
her
borrowed
light
,
doth
recouer
it
againe
within
as
few
daies
,
and
with
as
great
facility
as
it
was
depriued
of
it
;
whereas
those
who
haue
once
lost
their
light
of
glorie
and
reputation
,
which
they
had
from
the
vnconstant
multitude
,
are
seldome
againe
restored
vnto
it
,
or
at
least
after
a
long
time
,
and
with
great
difficulty
:
their
disgraces
herein
resembling
wounds
,
which
are
soone
inflicted
,
but
long
in
curing
;
which
also
being
healed
,
a
scar
and
blemish
still
remaineth
.
Let
vs
therefore
like
the
Sunne
desire
to
haue
our
light
in
§
Sect
.
5.
That
true
glorie
consisteth
not
in
vulgar
praises
,
but
in
the
approbation
of
God
and
the
testimonie
of
our
owne
consciences
.
Sed
quaeris
laudem
ab
alio
?
tu
igitur
teipsum
honora
,
&
nemo
te
dehonestare
poterit
.
Chrysost
.
in
Matth
.
27.
Homil
.
88.
Stultus
sum
si
cistellae
labiorum
tuorum
gloriam
meam
credidtro
,
et
coepero
mendicare
eam
abs
te
cum
habere
voluero
.
Bernard
.
super
.
Cant
.
serm
.
13.
&
epist
42.
our selues
;
our
owne
consciences
approuing
,
iustifying
,
and
commending
our
vertues
and
good
parts
;
and
if
we
will
needs
haue
honor
and
praise
,
let
vs
haue
it
from
within
vs
;
for
no
man
can
dishonor
him
who
thus
maketh
himselfe
truely
honorable
;
whereas
if
we
inwardly
dishonor
and
disgrace
our selues
with
the
obloquie
of
an
euill
conscience
,
all
the
praises
and
commendations
which
we
can
haue
outwardly
from
men
,
will
not
at
all
profit
or
auaile
vs.
Againe
,
if
wee
esteeme
our
glorie
a
chiefe
treasure
,
why
should
we
commit
it
to
the
custodie
of
other
men
,
and
lay
it
vp
in
the
weake
chest
of
their
mouthes
?
why
should
we
stand
at
their
curtesie
and
deuotion
,
to
haue
it
when
they
please
,
and
to
receiue
repulses
and
disgraces
,
when
it
standeth
with
their
liking
?
why
should
we
beg
that
which
our selues
may
freely
giue
?
and
be
beholding
for
that
,
which
we
might
haue
at
our
own
disposing
?
why
should
we
not
lay
vp
our
treasure
where
we
may
at
pleasure
resume
it
,
when
we
haue
vse
of
it
;
but
suffer
it
to
be
out
of
our
owne
hands
in
other
mens
keeping
,
and
intreat
that
which
we
might
command
?
or
if
we
thinke
that
iron
barred
chest
of
a
good
conscience
,
is
not
strong
or
safe
enough
to
keepe
this
iewell
,
but
needs
we
will
put
it
out
,
and
entrust
it
vnto
others
safer
custodie
;
then
what
ridiculous
folly
is
it
,
to
make
choice
of
the
vulgar
peoples
lips
and
mouthes
,
being
a
weake
and
ope●
coffer
without
locke
or
Magna
est
eius
gloria
quae
nullius
laudibus
crescit
,
&
nullius
vituperatione
minuitur
.
Cassian
.
in
epist
.
Sed
apud
populum
,
inquies
,
magna
de
ipso
aestimatio
est
:
quidnam
hoc
sibi
vult
?
non
enim
certè
populus
,
sed
Deus
index
est
,
&c.
Chrysost
.
in
Matth
.
12.
homil
.
41.
bolt
,
which
being
shut
to
none
,
any
that
list
may
steale
it
out
?
How
much
better
were
it
for
vs
to
commit
this
treasure
vnto
Gods
owne
custodie
,
so
approuing
our
consciences
vnto
him
,
as
that
we
may
haue
his
praise
and
approbation
,
seeing
it
will
be
most
secure
and
safe
in
his
keeping
,
because
he
is
most
powerfull
to
preserue
it
,
and
most
faithfull
to
restore
it
?
For
then
would
it
be
out
of
the
reach
both
of
scorne
and
enuie
;
and
attaine
vnto
such
a
perfect
greatnes
,
that
neither
the
praises
of
worldlings
would
increase
it
,
nor
their
dispraises
diminish
or
abate
it
?
Neither
in
truth
will
it
ought
auaile
vs
,
though
worldlings
and
vulgar
people
should
with
neuer
so
much
constancie
extoll
and
magnifie
vs
,
if
we
haue
not
praise
and
approbation
from
God
,
and
our
own
consciences
:
seeing
these
alone
are
our
witnes
and
our
iudge
,
they
hauing
nothing
to
doe
either
to
iustifie
or
condemne
vs.
For
who
would
not
thinke
him
extreamely
foolish
,
who
in
running
Vt
quid
enim
aut
alteri●●
hominis
aut
de
meo
ipsius
iudicio
solicitus
sum
,
cuius
nec
vituperio
reprobus
,
nec
laude
probatus
inueniar
?
Si
ante
hominum
tribunal
oporteret
stare
,
in
illorum
laudibus
gloriarer
.
&c.
Bernard
.
de
verbis
Apostoli
.
Qui
gloriatur
,
&c.
sermo
.
§.
Sect
.
6.
That
it
is
now
vnseasonable
to
seeke
for
glorie
.
his
race
or
striuing
for
a
masterio
,
should
chiefely
affect
the
applause
of
the
ignorant
people
standing
by
;
and
neglect
the
skilfull
iudges
from
whom
he
hopeth
to
receiue
the
crowne
or
garland
?
Who
would
not
thinke
him
worse
then
mad
,
who
being
a
courtier
,
and
standing
vpon
his
preferment
,
should
carefully
desire
to
be
praised
of
the
blacke
guard
,
and
neglect
the
approbation
of
the
King
himselfe
and
of
his
chiefe
counsellers
?
But
this
and
much
greater
folly
doe
they
commit
,
who
neuer
regard
the
commendations
and
praise
of
our
chiefe
iudge
and
King
,
and
the
Saints
,
his
chiefe
nobles
;
in
the
meane
time
aspiring
with
all
their
wits
and
endeauours
,
to
haue
the
applause
of
vaine
worldlings
,
whose
good
word
cannot
helpe
them
,
no●
their
ill
word
hurt
them
.
Lastly
,
let
vs
consider
,
that
though
honor
and
glory
were
to
be
desired
and
sought
of
vs
;
yet
now
there
is
no
time
of
affecting
more
of
it
,
then
the
approbation
of
God
,
the
good
report
among
the
godly
,
and
the
testimonie
of
our
owne
consciences
▪
but
we
must
(
as
I
haue
shewed
)
returne
al
honor
vnto
God
,
saying
with
Dauid
,
not
vnto
vs
,
not
vnto
vs
,
but
vnto
thy
name
giue
the
glorie
.
For
why
should
we
much
affect
honor
in
this
vale
of
teares
,
seeing
by
our
sins
we
daily
dishonor
God
?
Why
should
we
desire
praise
and
glorie
in
the
world
for
our
vertues
and
good
parts
;
seeing
they
are
so
defectiue
and
so
full
of
wants
and
imperfections
,
that
they
are
sufficiently
praised
,
if
they
be
pardoned
;
and
haue
glorie
enough
,
if
they
be
not
disgraced
?
We
are
heere
full
of
sores
and
wounds
,
and
therefore
we
had
more
need
of
salues
to
heale
vs
,
then
of
glorious
ornaments
to
grace
and
beautifie
vs
:
we
are
substantially
emptie
of
true
vertue
and
sanctifying
graces
;
and
therefore
it
better
becommeth
vs
to
seeke
after
the
spirituall
food
of
our
soules
,
whereby
we
may
be
filled
and
satisfied
,
then
to
gape
after
the
wind
of
words
,
which
may
well
puffe
vs
vp
with
pride
,
but
cannot
satisfie
vs
:
we
had
need
of
wholesome
nourishment
to
keepe
vs
from
staruing
,
and
doe
we
wantonly
affect
liquorous
dainties
?
Wee
want
necessarie
cloathes
to
keepe
vs
warme
,
and
doe
wee
looke
after
these
curious
and
slight
ornaments
?
We
are
here
poore
pilgrimes
in
the
place
of
our
exile
and
banishment
,
painfully
trauelling
towards
our
heauenly
countrie
,
and
dare
we
dreame
of
glorie
,
crownes
,
and
swelling
titles
?
yea
rather
let
vs
first
seeke
the
substance
,
and
then
at
our
leisure
looke
after
ceremonies
;
let
vs
first
take
care
for
the
bodie
of
vertue
,
and
then
the
shadow
of
honor
will
follow
of
it
owne
accord
;
let
vs
heere
according
to
the
Angels
song
ascribe
all
Luke
2.
14.
glorie
vnto
God
in
the
high
heauens
,
and
rest
contented
,
whilest
we
continue
on
earth
,
with
peace
and
good
will
;
expecting
our
crowne
when
we
haue
finished
our
course
,
and
waiting
for
fulnesse
of
honor
and
perfect
glorie
,
when
as
being
freed
from
all
corruption
;
we
shall
be
perfected
also
in
all
grace
and
goodnes
.
And
thus
much
concerning
vaine
glory
and
worldly
fame
.
§.
Sect
.
7.
That
it
is
great
folly
to
affect
popularitie
,
and
impossible
to
please
the
multitude
.
Rom
.
12.
The
next
branch
of
honor
is
popularity
,
consisting
in
the
immoderate
desiring
,
and
ambitious
seeking
of
the
loue
and
fauour
of
the
common
people
,
the
which
is
as
vaine
and
worthlesse
as
the
other
:
and
therefore
their
folly
is
no
lesse
,
whoso
much
affect
it
,
and
dote
vpon
it
.
We
may
indeed
,
according
to
the
Apostles
counsaile
,
labour
to
haue
peace
with
all
men
,
yea
we
may
moderately
desire
to
please
all
,
so
that
God
be
not
displeased
,
and
to
haue
their
loue
and
fauour
,
so
we
vse
lawfull
meanes
only
,
and
do
not
so
eagerly
hunt
after
the
fauour
of
men
,
as
that
we
are
readie
to
purchase
it
by
making
sale
of
the
loue
of
God
:
but
this
is
that
popularitie
which
is
to
be
condemned
,
when
as
we
ouer-value
their
loue
aboue
it
worth
,
when
we
too
much
dote
vpon
it
,
seating
it
in
our
hearts
aboue
the
loue
of
God
;
or
finally
,
when
we
seeke
it
first
and
principally
,
not
caring
what
hypocritical
shewes
,
and
false
semblances
,
what
subtile
policies
and
wicked
courses
we
vse
for
the
compassing
of
our
vaine
desires
.
In
al
which
respects
this
foolish
popularitie
is
to
be
contemned
and
reiected
.
An
quicquam
stultius
quam
quos
singulos
contemnas
,
eos
aliquid
putare
esse
vniuersos
?
Aelian
.
var.
hist
.
lib
.
2.
ca.
1.
To
which
end
let
vs
consider
:
first
,
that
it
is
a
foolish
thing
to
number
fauours
and
not
weigh
them
;
and
to
studie
rather
to
please
many
,
then
to
please
those
which
are
good
.
For
,
as
one
saith
,
what
can
bee
more
absurd
then
to
make
high
account
of
their
fauors
ioyned
all
together
,
and
to
contemne
them
all
when
they
are
singled
and
seuered
?
But
how
much
more
is
it
grosse
and
impious
,
to
endeauour
rather
to
please
a
multitude
of
wicked
worldlings
,
then
God
himselfe
?
Galath
.
1.
1●
.
and
by
winning
their
fauours
in
that
which
is
euill
,
to
heare
this
testimony
sounding
in
our
consciences
,
that
we
are
not
the
seruants
of
Iesus
Christ
?
Secondly
,
it
may
serue
to
weane
vs
from
immoderate
seeking
of
these
vulgar
fauors
,
if
we
do
but
consider
that
it
is
a
matter
of
great
difficulty
,
&
almost
impossibilitie
to
please
the
multitude
,
and
not
to
displease
those
which
are
wise
and
vertuous
;
for
such
difference
Vulgo
placere
est
sapientibus
displicere
.
Plutarch
.
de
Educand
.
liber
.
and
contrariety
there
is
betweene
their
iudgements
,
dispositions
,
&
affections
,
that
that
which
the
one
esteemeth
,
the
other
contemneth
,
that
which
the
one
liketh
,
the
other
loatheth
,
and
that
which
they
approue
and
magnifie
,
these
improue
and
iustly
condemne
.
If
therfore
we
cannot
please
both
,
who
would
not
chuse
to
please
rather
the
better
,
then
the
greater
part
?
who
would
much
care
fo●
their
fauour
and
approbation
,
whom
himselfe
neither
fauoureth
nor
alloweth
?
or
greatly
desire
to
be
liked
of
those
,
whom
he
doth
not
like
,
nor
vnto
whom
he
would
be
like
;
neglecting
in
the
meane
time
,
the
loue
and
liking
of
the
wise
and
vertuous
,
whom
he
inwardly
reuerenceth
and
admireth
,
because
they
are
ouermatched
with
multitude
?
To
this
purpose
one
saith
,
that
it
Pudendum
est
placere
velle
quos
nolis
imitari
,
&c.
Augustin
.
lib
.
83.
quaest
.
cap
.
36.
Tom
.
4.
is
a
shame
for
a
man
to
affect
the
pleasing
of
those
whom
he
would
not
imitate
:
for
either
they
are
not
good
;
and
then
being
euill
,
it
is
no
great
matter
to
be
praised
of
them
;
or
they
are
good
,
and
then
we
ought
to
imitate
them
:
but
those
that
are
good
,
are
good
through
their
vertue
,
and
vertue
affecteth
not
that
which
is
in
the
power
of
other
men
;
and
therefore
he
that
imitateth
the
good
,
doth
not
ambitiously
desire
any
mans
praise
;
and
he
that
imitateth
the
euill
,
is
vnworthie
of
praise
.
But
as
it
is
hard
to
please
the
multitude
,
and
to
please
also
§.
Sect
.
8.
That
it
is
impossible
to
please
the
multitude
and
please
God
.
Iohn
15.
19.
those
which
are
wise
and
good
:
so
it
is
a
matter
of
much
more
difficultie
,
to
haue
their
fauour
and
the
loue
of
God
;
because
the
vulgar
multitude
being
infected
with
many
corruptions
,
affect
those
chiefly
who
are
like
themselues
,
and
who
are
readie
by
euill
arts
to
compasse
their
fauour
,
and
to
runne
any
wicked
course
which
may
fit
their
phantasie
,
and
please
their
humour
,
for
the
obtaining
of
their
loue
.
And
therfore
one
concludeth
that
he
will
neuer
indeuour
to
please
N●nquam
v●lui
populo
placere
:
n●m
quae
ego
scio
non
probat
populus
,
quae
probat
populus
ego
nescio
,
&c.
Senec
.
epist
.
29
the
vulgar
people
;
for
those
things
(
saith
he
)
that
I
know
and
approue
they
allow
not
,
and
those
things
which
they
allow
,
I
know
not
.
Who
can
please
the
people
whom
vertue
pleaseth
?
for
their
fauour
is
gotten
by
wicked
arts
;
and
they
that
will
please
them
,
must
become
like
vnto
them
;
neither
will
they
approue
thee
,
vnlesse
they
acknowledge
thee
for
one
of
their
companie
.
Now
it
is
a
matter
of
much
greater
moment
,
what
thou
seemest
to
thy self
,
then
what
thou
appearest
vnto
others
.
Seeing
then
the
multitude
is
for
the
most
part
euill
,
and
wee
cannot
please
euill
men
but
by
euill
meanes
,
it
followeth
hereupon
,
that
they
who
will
be
gracious
with
the
vulgar
crew
,
must
be
vngracious
in
themselues
,
and
they
who
will
please
the
wicked
Si
multis
vita
tua
placuerit
,
tibi
placere
non
poterit
.
Senec
.
Luke
6.
26.
route
,
must
displease
God
,
yea
and
themselues
too
,
if
they
haue
any
grace
or
goodnesse
in
them
.
And
hence
it
is
that
our
Sauiour
Christ
denounceth
a
woe
against
such
as
are
pleasing
to
all
.
Woe
be
vnto
you
(
saith
he
)
when
all
men
speake
well
of
you
;
because
it
is
impossible
to
haue
the
liking
and
approbation
of
the
wicked
,
vnlesse
wee
lose
the
fauour
of
God
,
by
ioyning
with
them
in
their
wicked
courses
.
An
example
whereof
we
haue
in
Herod
,
who
affecting
popularitie
,
did
,
to
gaine
the
fauour
of
the
people
,
put
to
death
the
Apostle
Iames
,
and
when
he
saw
that
it
pleased
the
Iewes
he
proceeded
Acts
12.
2.
3.
4.
further
,
and
apprehended
Peter
,
with
a
purpose
to
bring
him
likewise
to
the
slaughter
.
As
also
in
the
corrupt
Gouernour
Felix
,
who
though
hee
knew
Pauls
innocencie
,
yet
to
get
fauour
of
the
Iewes
he
left
him
still
in
bonds
.
Acts
24.
28.
§.
Sect
.
9.
That
popularity
is
the
vaile
of
much
wickednesse
.
And
as
this
too
much
popularitie
is
a
notable
meanes
to
thrust
men
headlong
into
wicked
courses
;
so
oftentimes
it
is
the
vaile
and
shadow
wherewith
men
maske
and
hide
all
manner
of
sinne
,
and
a
meanes
by
the
furtherance
whereof
they
incourage
themselues
to
commit
horrible
crimes
and
outragious
wickednesse
;
as
murther
,
treason
,
rebellion
,
parricide
,
and
what
not
:
an
example
whereof
we
haue
in
Absolon
▪
who
ambitiously
affecting
the
kingdom
,
though
it
were
2.
Sam
.
15.
2.
3.
with
the
murther
of
his
most
deare
father
,
vseth
this
popularitie
,
as
the
vaile
of
his
wickednesse
,
and
as
the
chief
meanes
of
accomplishing
his
diuellish
purposes
.
And
the
like
is
to
be
obserued
in
almost
all
ambitious
traitors
,
who
aspiring
vnto
soueraigntie
,
doe
in
the
first
place
lay
this
as
the
foundation
of
their
proud
rebellion
,
to
become
gracious
with
the
common
people
.
Finally
,
as
it
is
the
cause
of
much
sinne
,
so
commonly
it
exposeth
those
who
doe
imbrace
it
,
vnto
danger
and
punishment
;
for
the
loue
and
fauour
of
the
vulgar
people
being
exceeding
mutable
and
inconstant
,
euen
like
the
O
funestus
multis
populi
dirusque
fauor
,
qui
cum
flatu
vela
secundo
ratis
imp●euit
,
vixque
procul
languidus
idem
,
d●serit
alto
saenoque
mari
.
Senec
.
in
Octauia
.
weather
and
calmenes
of
the
sea
,
doth
draw
men
on
to
the
pursuing
of
desperate
attempts
:
and
when
the
least
perill
appeareth
,
forsaketh
and
leaueth
them
in
the
middest
of
danger
.
In
which
respect
it
is
fi●ly
compared
to
a
faire
and
fauorable
winde
,
which
inuiteth
passengers
to
put
foorth
into
the
sea
,
and
hauing
brought
them
into
the
maine
,
either
there
leaueth
the
becalmed
,
or
turning
about
raiseth
against
them
●●dangerous
storme
.
In
respect
of
both
which
sinnes
and
dangers
,
which
commonly
accrew
to
those
which
are
popular
,
euen
the
Heathen
man
esteemed
it
a
part
of
happinesse
;
Foelix
non
dum
est
quem
turba
non
deridet
.
Senec
.
to
bee
rather
skorned
,
then
magnified
by
the
multitude
.
And
therefore
let
not
vs
,
who
professing
Christianitie
should
haue
more
profited
in
true
wisedome
,
account
it
a
part
of
our
felicitie
to
be
highly
aduanced
in
their
loue
and
fauour
;
but
contemning
this
dishonourable
honour
,
of
being
Turpe
decus
placuisse
malis
.
gracious
with
the
gracelesse
,
and
pleasing
to
the
wicked
multitude
,
let
vs
labour
in
the
first
place
to
please
God
,
and
to
be
approoued
by
our
owne
consciences
;
and
in
the
next
place
to
maintaine
our
good
name
and
reputation
among
the
godly
and
vertuous
;
not
looking
to
the
smalnes
of
their
number
,
but
to
the
greatnesse
of
their
worth
,
and
the
excellencie
of
their
iudgement
.
In
which
respect
wee
should
preferre
one
of
th●se
sharp-sighted
Eagles
,
before
a
whole
swarme
of
those
buzzing
flyes
.
And
thus
much
concerning
populatitie
.
The
next
branch
§.
Sect
.
10.
The
vanitie
of
pri●rity
of
place
and
precedency
.
of
honour
is
prioritie
or
precedencie
,
consisting
in
the
hauing
or
taking
of
the
vpper
place
,
or
better
hand
:
a
thing
in
it selfe
so
vaine
and
friuolous
,
that
it
is
vnfit
to
be
the
subiect
of
any
graue
and
Christian
discourse
:
but
yet
so
much
esteemed
and
stood
vpon
among
worldlings
,
out
of
their
pride
and
selfeloue
,
that
they
more
bend
their
thoughts
,
and
spend
their
labour
,
in
attaining
vnto
this
vanitie
,
then
about
the
assurance
of
their
owne
saluation
,
or
those
vnspeakable
ioyes
of
Gods
kingdome
;
being
more
studious
and
carefull
of
hauing
an
high
place
among
men
,
then
to
haue
any
place
among
the
Saints
in
heauen
.
Yea
so
doe
they
value
this
prioritie
and
vpper
hand
,
that
they
vsually
make
it
the
occasion
of
mortall
quarrels
,
and
desperate
fraies
,
and
chuse
rather
to
hazard
the
losse
of
their
liues
,
then
the
losse
of
that
place
,
which
their
pride
makes
them
thinke
is
due
vnto
them
.
But
Christians
who
must
denie
themselues
,
and
in
all
humilitie
follow
their
master
Christ
,
must
learne
to
contemne
this
idle
vanitie
.
To
which
purpose
let
vs
consider
,
that
if
we
will
follow
our
Sauiours
counsell
,
wee
must
take
the
lowest
place
at
feasts
and
meetings
,
vntill
others
taking
notice
of
our
worth
doe
preserre
and
cause
vs
to
●it
higher
:
if
we
will
be
aduised
by
his
holy
Apostle
,
we
must
indeed
contend
about
honour
,
yet
not
in
taking
,
but
in
giuing
it
;
we
must
striue
to
haue
the
precedence
,
but
in
humilitie
,
outstripping
others
,
in
preferring
them
before
our selues
;
In
giuing
honour
(
saith
he
)
goe
Rom
.
12.
10.
16
one
before
another
.
And
againe
,
Be
not
high
minded
,
but
make
your selues
equall
to
them
of
the
lower
sort
.
Furthermore
let
vs
consider
,
that
this
difference
of
places
,
and
hands
,
is
a
matter
of
opinion
onely
,
which
bringeth
vnto
no
man
any
true
worth
or
reall
good
;
yea
rather
it
maketh
them
hated
for
their
pride
and
insolence
,
when
they
presse
higher
then
beseemeth
them
:
and
if
opinion
should
varie
(
as
it
doth
in
diuers
times
and
countries
)
then
the
supposed
worth
of
this
vanitie
would
alter
also
,
making
the
wall
worse
then
the
outside
,
and
the
middle
better
then
the
vpper
end
.
Let
vs
remember
that
the
Heathen
Monarch
could
teach
vs
this
lesson
,
that
not
the
place
the
man
,
but
the
man
doth
dignifie
the
place
:
and
foule
shame
it
is
for
Christians
to
excell
him
in
pride
,
whose
ambition
was
such
that
the
whole
world
could
not
satisfie
it
.
Let
vs
know
that
this
priuiledge
of
place
on
earth
is
common
to
the
wicked
and
reprobate
,
so
that
when
wee
haue
seated
our selues
as
high
as
we
can
,
there
are
many
hundreds
in
hell
that
haue
been
higher
then
we
.
And
therefore
let
vs
not
striue
for
an
high
place
in
the
world
,
but
rather
that
we
may
haue
some
place
in
Gods
kingdome
;
and
thinke
with
our selues
what
shame
and
confusion
it
will
bring
,
to
those
who
hauing
in
this
life
had
the
highest
places
among
men
,
shall
in
the
life
to
come
ma●ger
their
pride
,
be
thrust
downe
into
one
of
the
lowest
places
of
hell
,
and
haue
the
Diuels
and
wicked
spirits
insulting
ouer
them
.
The
fourth
branch
of
worldly
honour
is
aduancement
§.
Sect
.
11.
Of
the
vanitie
of
Princes
fauours
.
and
preferment
,
the
which
either
respecteth
persons
,
or
places
and
dignities
:
the
former
is
,
when
as
men
are
extraordinarily
aduanced
into
the
fauour
and
estimation
of
Princes
and
great
Potentates
of
the
world
;
which
howsoeuer
it
is
to
be
esteemed
in
it self
good
,
when
as
it
is
obtained
by
lawfull
and
honest
meanes
,
yet
it
degenerateth
and
becommeth
euill
vnto
those
who
aspire
vnto
it
as
their
chiefe
goodnesse
;
in
their
iudgements
preferring
,
in
their
affections
desiring
,
and
in
their
practise
seeking
,
the
fauour
of
mortal
and
earthly
Princes
,
before
the
fauour
and
loue
of
the
immortall
and
heauenly
King
:
which
is
the
case
of
al
those
who
vse
wicked
and
vnlawfull
courses
,
either
to
gaine
,
or
retaine
their
loue
;
as
lying
,
dissembling
,
hypocrisie
,
sycophancie
,
fauning
,
flatterie
,
and
other
such
diuellish
arts
and
policies
.
But
howsoeuer
Christians
are
much
to
account
of
the
loue
of
their
Princes
and
rulers
,
when
as
hauing
it
,
they
may
also
retaine
the
loue
and
fauour
of
God
,
because
they
are
his
Deputies
and
Lieutenants
vpon
earth
:
yet
when
there
is
such
opposition
betweene
them
,
that
both
will
not
stand
together
,
(
as
it
alwaies
hapneth
when
either
it
cannot
be
gotten
or
kept
but
by
sinfull
and
wicked
meanes
)
then
is
this
fauour
of
great
Potentates
to
be
lightly
esteemed
,
yea
to
be
contemned
and
reiected
,
that
wee
may
retaine
the
fauour
and
loue
of
God
;
according
to
the
example
of
the
three
children
,
who
howsoeuer
they
were
in
chiefe
fauour
and
estimation
with
Nebuchadnezer
,
yet
when
they
could
not
enioy
it
still
,
vnlesse
they
would
offend
God
,
by
committing
idolatrie
,
in
worshipping
his
image
;
they
set
his
fauour
at
nought
,
and
regarded
not
his
displeasure
and
fierce
wrath
:
as
also
in
Iohn
the
Baptist
,
who
though
hee
were
in
good
account
with
Herod
,
yet
hazarded
the
losse
of
his
esteeme
,
and
incurred
his
indignation
,
rather
then
he
would
neglect
his
dutie
,
in
admonishing
and
reprouing
him
for
his
sinne
.
Which
examples
that
we
may
imitate
,
and
may
learne
to
§.
Sect
.
12.
Of
the
inconstancie
and
mutabilitie
of
the
fauour
of
Princes
.
loathe
this
sweetnesse
of
worldly
fauour
,
when
the
poyson
of
sinne
is
mixed
with
it
,
let
vs
consider
that
it
is
not
onely
vaine
and
vnprofitable
,
but
also
dangerous
and
hurtfull
.
The
vanitie
chiefly
appeareth
in
the
vnconstancie
and
mutabilitie
of
it
,
and
that
both
in
respect
of
the
fauour
it self
,
and
the
persons
fauouring
.
For
the
former
,
who
knoweth
not
,
that
it
is
vsuall
in
the
Courts
of
great
Princes
,
to
bee
one
day
in
fauour
,
and
the
next
in
heauie
displeasure
;
now
graced
with
the
chiefe
honours
of
a
kingdome
,
and
soone
after
disgraced
and
vtterly
neglected
?
An
example
whereof
we
haue
in
Haman
,
who
being
the
Kings
chiefe
fauourite
,
ruled
all
at
his
owne
pleasure
;
and
the
next
day
following
was
hanged
vpon
the
gallowes
which
himselfe
had
made
for
Mordecay
.
The
which
alteration
often
hapneth
,
for
a
small
cause
,
often
vpon
an
apparance
and
surmize
only
;
and
not
seldome
vpon
meere
phantasie
and
will
,
that
they
may
please
themselues
with
varietie
of
new
fauourites
;
for
as
they
oftentimes
aduance
them
highly
into
their
loue
without
any
desert
,
vpon
conceit
and
opinion
only
,
so
this
varying
,
their
loue
also
varieth
,
sometimes
turning
to
a
cold
neglect
,
and
sometimes
into
mortall
hatred
.
In
which
respect
Princes
fauourites
are
fitly
compared
to
counters
vsed
for
computation
and
casting
accounts
;
which
being
all
in
themselues
of
like
value
,
haue
,
according
as
it
pleaseth
the
accountant
to
place
them
,
a
farre
differing
estimate
,
some
standing
for
thousands
,
some
Orontes
Apothec
.
apud
Plutarch
.
p.
297.
B.
for
hundreds
,
and
some
for
vnites
;
yea
and
those
which
now
haue
the
place
of
the
greatest
summe
,
doe
by
and
by
stand
for
the
least
,
and
those
which
were
of
least
estimate
,
are
soon
after
taken
for
the
greatest
number
.
And
in
the
same
regard
Princes
fauours
are
likened
vnto
a
tender
eye
,
which
the
least
moate
falling
into
,
causeth
to
water
,
and
sometimes
is
offended
with
a
blast
of
winde
:
for
so
the
smallest
trifle
often
changeth
their
affection
,
and
sometimes
meere
winde
of
words
,
the
rumours
and
tales
of
backbiters
and
sycophants
,
moue
them
to
displeasure
.
Of
this
Dauid
had
experience
,
who
being
greatly
in
Sauls
fauour
,
suddenly
procured
his
hatred
,
for
no
other
cause
,
but
by
his
owne
worth
and
good
deserts
,
and
the
others
iealousie
and
vniust
suspition
.
And
therefore
hauing
by
his
owne
experience
,
come
to
the
knowledge
of
this
inconstancie
and
mutabilitie
;
he
saith
that
it
is
better
to
trust
in
the
Lord
,
then
to
haue
confidence
in
Princes
,
Psalm
.
118.
9.
Iohn
13.
1.
because
where
he
loueth
,
he
loueth
to
the
end
:
his
loue
and
fauour
being
immutable
and
vnchangeable
.
To
which
purpose
also
Ieremie
saith
,
that
the
hope
of
the
hils
is
but
vaine
,
and
Ierem
.
31.
3.
the
multitude
of
the
mountaines
,
but
in
the
Lord
our
God
is
the
health
of
Israel
.
But
though
it
were
granted
that
the
fauour
of
Princes
were
immutable
,
yet
there
is
no
cause
why
wee
should
set
our
harts
much
vpon
it
,
for
as
much
as
themselues
are
mortall
,
and
readie
to
leaue
vs
when
we
most
beare
our selues
vpon
them
,
and
to
faile
vs
when
as
we
thinke
their
loue
our
chiefe
strength
.
And
this
argument
Dauid
vseth
to
disswade
Psalm
.
146.
3.
4.
vs
from
trusting
in
Princes
,
because
their
breath
departeth
,
and
they
returning
to
their
earth
,
all
their
thoughts
perish
;
accounting
him
blessed
who
puts
his
whole
confidence
in
the
Lord
,
whose
loue
is
vnchangeable
and
himselfe
eternall
,
and
not
in
the
Kings
and
potentates
of
the
earth
,
whose
loue
is
mutable
,
and
themselues
mortall
,
and
consequently
their
fauours
are
a
vaine
stay
to
rest
vpon
,
seeing
they
die
with
them
:
neither
let
any
man
thinke
,
that
their
fauours
receiued
are
annexed
to
the
crowne
,
and
will
continue
by
succession
,
seeing
there
is
nothing
more
common
,
then
for
the
heire
to
hate
them
,
whom
his
father
or
predecessour
loued
and
esteemed
;
it
being
the
nature
of
soueraigne
power
not
to
ioy
much
in
others
loue
,
but
rather
to
delight
themselues
in
creatures
of
their
owne
making
.
But
as
this
fauour
of
worldly
Princes
is
vaine
,
so
also
is
it
§.
Sect
.
13.
That
the
fauors
of
Princes
are
vnprofitable
.
vnprofitable
;
neither
bringing
to
those
that
haue
it
any
great
good
,
nor
exempting
and
freeing
them
from
any
great
euil
:
it
doth
not
make
them
better
or
more
vertuous
;
yea
oftentimes
much
worse
,
and
more
vitious
then
those
that
want
it
,
puffing
them
vp
with
pride
,
and
causing
them
to
be
insolent
in
all
their
carriage
and
behauiour
.
It
doth
not
free
them
from
dangers
,
but
rather
exposes
them
vnto
them
,
nor
deliuereth
them
from
any
great
euils
,
as
from
the
wrath
of
God
,
sicknesses
and
diseases
,
death
and
condemnation
.
And
therefore
the
Psalmist
willeth
vs
not
to
trust
in
Princes
,
nor
in
the
Psalm
.
146.
3.
sonne
of
man
,
because
there
is
no
helpe
in
them
:
and
yet
their
fauours
were
more
to
be
valued
and
esteemed
,
if
as
they
did
not
greatly
helpe
vs
,
so
they
did
not
much
hurt
vs
:
But
the
truth
is
,
they
lay
vs
open
to
many
perils
,
and
subiect
vs
to
many
euils
.
For
to
say
nothing
of
those
dangers
of
sinne
,
to
which
they
hazard
vs
,
by
making
vs
to
forget
God
and
our selues
,
with
all
good
duties
which
we
owe
to
both
:
they
expose
vs
also
to
many
worldly
perils
,
as
to
the
hatred
of
all
those
who
enuie
our
aduancement
,
and
disdaine
that
we
rather
then
they
should
be
partakers
of
such
extraordinarie
fauours
;
and
to
all
their
cunning
and
malicious
plots
,
whereby
they
seeke
to
vndermine
vs
,
and
to
worke
our
ruine
:
yea
no
smal
dangers
do
we
run
into
,
in
respect
of
these
great
potentates
,
who
do
affect
vs
;
because
their
loue
is
vnconstant
,
and
seldome
do
they
vary
and
change
towards
their
great
fauourites
,
but
it
is
with
their
vtter
ruine
.
In
respect
whereof
,
familiarity
with
them
,
is
as
if
one
played
with
a
tame
Lion
,
whose
greatest
loue
is
ioyned
with
imminent
danger
;
feeing
if
he
be
but
a
little
angred
,
he
hath
alwaies
power
to
pull
them
in
pieces
,
which
though
he
do
not
euery
day
put
in
execution
,
yet
is
he
daily
feared
;
and
though
they
often
scape
his
pawes
,
yet
commonly
at
last
they
are
payed
home
once
for
all
.
Lastly
,
as
the
fauour
of
great
potentates
exposes
their
fauourites
into
many
dangers
,
so
doth
it
also
commonly
plunge
them
into
innumerable
euils
,
and
first
and
especially
by
drawing
them
on
to
base
flatterie
to
please
their
humours
,
and
retaine
their
fauours
;
being
readie
alwaies
to
speake
,
not
what
is
most
profitable
,
but
what
is
most
plausible
,
not
what
they
know
is
the
truth
,
but
what
they
thinke
will
be
best
accepted
.
Si
in
clientelam
foelicis
hominis
potentisque
perueneris
,
aut
veritas
aut
amicitia
perdenda
est
.
To
which
purpose
one
saith
,
that
those
who
come
into
fauour
with
great
personages
,
must
make
account
to
betray
the
truth
,
or
to
lose
all
friendship
.
Secondly
,
as
they
must
forgo
the
truth
,
so
also
their
libertie
,
and
become
true
vassals
and
slaues
readie
to
further
all
their
designes
,
and
that
oftentimes
with
the
hazard
of
their
goods
and
good
name
,
yea
(
which
is
worst
of
all
)
of
their
soules
,
by
being
their
instruments
in
effecting
and
bringing
to
passe
things
vnlawfull
and
wicked
.
In
which
respect
it
is
a
hard
thing
to
be
esteemed
of
great
potentates
,
and
not
to
be
vile
and
base
to
a
mans
selfe
.
Lastly
,
by
setting
our
hearts
vpon
the
fauour
of
Princes
,
we
expose
our selues
to
that
fearefull
curse
,
denounced
Ierem
.
17.
5.
against
all
those
who
trusting
in
man
,
and
making
flesh
their
arme
,
doe
withdraw
their
hearts
from
the
Lord
.
And
therefore
seeing
so
little
good
,
and
so
great
euill
commeth
of
the
fauour
of
great
potentates
,
when
we
set
our
hearts
too
much
vpon
it
:
let
vs
learne
to
weane
our
affections
from
this
worldly
dotage
,
and
contemning
the
fauour
of
the
greatest
Monarch
,
when
it
commeth
in
comparison
with
the
loue
of
God
;
let
vs
first
and
chiefely
labour
to
be
assured
of
the
fauour
of
our
heauenly
King
,
as
being
most
profitable
and
immutable
,
bringing
with
it
no
hurt
,
yea
turning
all
our
euill
Rom
.
8.
28.
into
good
,
and
inriching
vs
with
earthly
peace
and
securitie
in
this
life
,
and
with
eternall
glorie
and
happinesse
in
the
life
to
come
.
CHAP.
XI
.
Of
the
vanitie
of
worldly
power
and
authoritie
.
ANd
so
much
concerning
the
fauour
of
Princes
§.
Sect
.
1.
In
what
respect
worldly
authoritie
is
good
,
and
in
what
euill
and
sinfull
.
and
great
personages
.
The
other
branch
of
worldly
preferment
,
is
aduancement
to
high
places
and
dignities
:
as
places
of
Magistracie
,
Nobilitie
,
Empire
and
Soueraignetie
.
The
excellencie
of
Magistracie
chiefely
consisteth
in
their
great
power
and
authoritie
,
which
they
haue
and
exercise
in
ruling
and
gouerning
others
,
who
are
inferiour
and
subiect
vnto
them
,
the
which
is
in
it
owne
nature
good
:
for
as
Iob
Iob
12.
13.
16.
saith
,
God
is
the
fountaine
of
all
power
and
wisdome
:
and
the
Apostle
telleth
vs
,
that
there
is
no
power
but
of
God
▪
and
the
Rom
.
13.
1.
4.
powers
that
be
are
ordained
of
God
,
and
that
Magistrates
who
exercise
this
power
are
the
Ministers
of
God
,
to
reward
the
good
and
punish
the
euill
.
To
which
purpose
one
saith
,
that
Non
mala
potestas
,
sed
is
qui
malè
vtitur
potestate
,
&c.
Ambros
.
in
Luc
.
cap
.
4.
●om
.
5.
power
it selfe
is
not
euill
,
but
he
that
abuseth
his
power
and
authoritie
;
it
is
not
authoritie
that
is
euill
,
but
ambition
:
finally
,
thus
farre
forth
the
ordination
of
power
is
from
God
,
that
he
is
to
be
accounted
the
minister
of
God
who
doth
vse
his
power
well
;
and
therefore
it
is
not
the
fault
of
the
office
,
but
of
the
minister
,
neither
can
the
ordinance
of
God
displease
but
the
action
of
him
who
doth
ill
administer
it
.
The
Emperour
giueth
honor
,
and
hath
his
due
praise
;
but
if
any
abuse
this
honor
conferred
vpon
him
,
it
is
not
the
fault
of
the
Emperour
,
but
of
the
inferiour
Iudge
.
What
shall
we
say
then
?
it
is
good
to
vse
power
,
and
to
desire
honor
:
good
I
say
,
if
it
be
lawfully
conferred
,
and
not
ambitiously
snatched
.
But
yet
as
I
said
of
the
rest
of
worldly
blessings
,
so
of
this
,
it
is
not
good
absolutely
and
immutably
,
but
of
an
indifferent
nature
in
respect
of
the
vse
,
good
to
those
that
make
good
vse
of
it
,
euill
to
those
who
abuse
it
vnto
euill
.
So
one
saith
,
that
riches
,
Diuitiae
,
potentia
,
robur
,
instrumenta
sunt
virtutis
rectè
vt
entibus
,
&c.
Basil
.
de
Inuid
.
Homil
.
11.
power
and
strength
,
are
the
instruments
of
vertue
to
those
that
vse
them
well
,
although
they
haue
no
true
felicitie
in
themselues
:
and
therefore
he
is
no
lesse
miserable
who
abuseth
them
,
then
hee
who
taking
a
sword
into
his
hands
to
fight
against
his
enemies
,
doth
turne
the
point
thereof
against
himselfe
,
to
his
owne
ruine
.
Vnto
which
abuse
we
are
naturally
most
prone
,
partly
whilest
we
set
our
hearts
and
affections
more
vpon
it
,
then
vpon
our
spirituall
aduancement
,
to
be
the
sonnes
of
God
,
and
heires
apparant
of
his
kingdome
,
and
therefore
take
more
paines
in
getting
,
and
more
care
in
keeping
this
earthly
preferment
,
then
that
spirituall
and
heauenly
aduancement
,
of
which
we
are
readie
to
make
forfeiture
,
by
vsing
sinfull
and
wicked
meanes
for
the
compassing
of
the
other
:
partly
whilest
being
puffed
vp
in
pride
,
we
glorie
in
our
power
and
authority
,
despising
and
contemning
those
who
haue
not
attained
to
the
height
of
our
preferments
;
and
partly
by
putting
too
much
trust
and
confidence
in
it
,
as
though
we
were
able
to
stand
in
our
owne
strength
,
and
to
outface
and
discountenance
any
danger
by
our
owne
power
.
But
that
we
may
not
too
much
esteeme
,
affect
,
seeke
,
or
glorie
in
this
authoritie
and
power
,
but
may
learne
to
despise
whatsoeuer
portion
thereof
we
haue
in
our selues
,
in
comparison
of
out
spiritual
priuiledges
,
and
eternall
aduancement
in
Gods
kingdome
:
let
vs
consider
that
in
respect
of
them
,
they
are
of
no
excellencie
or
profit
;
but
contrariwise
being
abused
through
our
corruption
,
they
are
vsually
the
causes
both
of
sinne
and
punishment
.
That
there
is
no
great
excellencie
in
this
power
and
authoritie
,
§.
Sect
.
2.
That
there
is
no
great
excellency
in
worldly
power
and
authoritie
.
—
virtus
et
summa
potesta●
Non
coeunt
.
Lucan
.
lib
.
8.
Pharsal
.
it
appeareth
,
in
that
God
bestoweth
it
as
a
common
gift
both
vpon
the
good
and
the
bad
;
yea
commonly
those
vnto
whom
he
vouchsafeth
the
least
,
or
no
measure
of
grace
,
are
most
aduanced
to
these
worldly
dignities
and
preferments
;
and
those
which
are
aboue
others
inriched
with
earthly
glorie
,
are
often
passed
by
,
when
as
there
is
choice
to
be
made
of
such
,
as
shall
haue
spirituall
and
heauenly
aduancement
:
for
so
the
Apostle
saith
,
that
not
many
wise
,
not
many
mightie
,
not
many
noble
,
are
called
,
but
God
chuseth
the
foolish
things
of
the
world
,
to
confound
the
wise
,
and
the
weake
things
of
the
world
to
confound
the
mightie
.
And
thus
we
reade
that
the
first
mightie
men
on
earth
,
were
those
wicked
giants
,
who
were
the
issue
of
that
vnequall
match
,
betweene
Gen.
6.
4.
the
sonnes
of
God
,
and
daughters
of
men
:
and
after
the
flood
Nimrode
began
first
to
bee
mightie
on
the
earth
;
and
Gen.
10.
8.
like
vnto
these
succeeded
many
others
,
both
among
the
Heathen
nations
,
and
also
Gods
chosen
people
,
who
,
the
more
mightie
they
were
in
power
and
authoritie
,
the
more
weake
commonly
they
were
,
in
all
grace
and
goodnesse
.
All
which
serue
as
examples
of
the
Apostles
rule
and
obseruation
,
that
not
many
mightie
are
effectually
called
;
and
consequently
that
there
is
no
true
excellencie
in
greatnesse
,
seeing
it
is
so
often
void
of
goodnesse
,
and
therefore
those
who
most
excell
in
it
are
neglected
by
God
,
when
as
those
which
are
weake
are
called
and
chosen
.
And
as
there
is
no
cause
to
glorie
in
greatnesse
,
in
respect
§.
Sect
.
3.
That
worldly
authoritie
and
power
doth
not
profit
vs
for
the
attaining
to
grace
and
ver●ue
.
of
any
excellencie
there
is
in
it selfe
:
so
neither
in
regard
of
any
great
profit
it
bringeth
vnto
vs
;
seeing
this
might
and
authoritie
doth
not
helpe
vs
to
the
obtaining
of
the
best
things
,
which
are
to
bee
desired
,
nor
to
the
preuenting
or
escaping
of
the
greatest
euils
,
which
are
to
be
shunned
.
We
cannot
with
all
our
might
and
authoritie
command
one
sanctifying
grace
,
or
furnish
our
heart
with
one
vertue
;
yea
commonly
this
worldly
power
rather
opposeth
against
grace
,
keeping
it
from
entring
where
it
is
not
,
and
nipping
,
curbing
,
and
suppressing
it
where
any
seedes
thereof
are
sowen
;
whereas
they
who
are
weake
and
contemptible
,
being
manured
by
Gods
husbandmen
,
doe
like
gentle
and
light
grounds
,
bring
foorth
fruitfull
increase
of
vertue
and
goodnesse
;
whereas
the
other
,
like
stiffe
and
strong
clay
,
do
choake
and
burie
whatsoeuer
good
seeds
of
grace
are
committed
to
them
.
And
as
this
is
to
be
obserued
in
seuerall
persons
,
so
also
we
may
note
a
great
difference
in
the
same
men
in
these
different
estates
:
for
how
many
haue
we
seene
,
who
before
they
haue
had
preferments
,
haue
been
humble
,
courteous
,
religious
,
and
inriched
with
many
graces
and
good
parts
,
who
being
aduanced
to
dignitie
and
authoritie
,
are
changed
with
their
estate
,
becomming
proud
and
insolent
,
disdainfull
and
contemptuous
,
irreligious
and
prophane
,
or
at
least
cold
and
negligent
in
all
good
duties
,
the
power
of
Gods
word
becomming
vnpowerfull
vnto
them
,
and
their
zeale
being
cooled
,
when
this
winde
of
vain
glorie
hath
but
a
little
blowne
vpon
them
?
And
this
difference
is
obserued
Ecclesia
nata
&
adulta
persecutionibus
creuit
&
martyrijs
coronata
est
,
&c.
Hieronym
.
de
vita
Malchi
.
epist
.
tom
.
1.
by
an
Ancient
in
the
state
of
the
primitiue
Church
,
which
being
borne
and
come
to
some
age
and
strength
,
did
grow
in
the
middest
of
persecutions
,
and
was
adorned
with
the
crowne
of
martyrdome
:
but
after
it
had
Christian
Princes
indued
with
power
to
defend
and
prouide
for
it
,
it
increased
with
riches
,
but
decreased
and
declined
in
vertue
and
all
goodnesse
.
Neither
doth
this
power
and
authoritie
helpe
vs
at
all
in
our
warfare
against
our
spirituall
enemies
;
for
these
principalities
and
powers
cannot
be
ouerthrowne
with
humane
might
;
and
these
fleshly
weapons
are
farre
too
weake
for
this
spirituall
incounter
;
yea
rather
it
betraieth
vs
vnto
danger
,
seeing
we
are
more
apt
to
trust
vnto
it
,
when
we
find
our
owne
might
,
and
it
alwaies
faileth
vs
when
wee
most
relie
vpon
it
.
It
doth
not
intitle
vs
to
true
greatnesse
,
and
the
chiefe
magnificence
of
a
Christian
;
which
doth
not
consist
Si
magna
feceris
non
braus
et
is
,
sed
si
bona
magnus
.
in
abilitie
to
doe
much
,
but
in
a
willingnesse
to
doe
that
which
is
good
;
neither
will
doing
of
great
things
make
a
man
good
,
but
doing
of
good
things
makes
him
great
.
Finally
,
this
worldly
power
and
potencie
,
doth
not
helpe
§.
Sect
.
4.
That
he
who
hath
most
authoritie
ouer
others
,
hath
least
in
ruling
himselfe
.
vs
to
the
obtaining
that
most
esteemeable
victorie
of
ouercomming
a
mans
selfe
;
neither
doth
it
assist
reason
in
subduing
and
ruling
of
our
affections
and
passions
;
yea
rather
when
the
vnresistable
flood
of
power
,
is
ioyned
with
the
violent
streame
of
our
owne
passions
,
it
causeth
them
more
to
swell
and
rage
,
bearing
downe
al
where
there
is
but
the
least
apparance
of
opposition
;
whether
it
bee
the
inward
stop
of
conscience
,
or
the
outward
stop
of
admonition
or
restraint
;
making
their
will
to
stand
for
law
,
and
all
that
to
be
lawfull
,
whatsoeuer
liketh
them
.
Neither
doe
they
now
measure
their
designes
and
actions
by
the
rule
of
equitie
and
iustice
,
but
by
their
owne
power
and
abilitie
,
thinking
that
they
may
doe
,
what
they
can
doe
;
and
often
desiring
more
Quod
non
potest
,
vult
posse
qui
nimium
potest
.
Senec
.
in
Hypollit
.
power
,
to
doe
that
which
they
cannot
now
atchieue
,
whereas
they
haue
alreadie
more
then
they
can
well
vse
,
their
passion
and
power
ouerruling
their
reason
,
which
should
be
in
subiection
,
and
obedient
vnto
it
.
And
whereas
the
doubling
of
their
authoritie
and
power
,
should
make
them
redouble
their
care
to
vse
it
with
sobrietie
and
moderation
,
and
their
abilitie
to
doe
what
they
list
,
should
the
more
restraine
their
Minimum
debet
libere
cui
multum
licet
.
list
,
and
will
,
within
the
bounds
of
honestie
and
equitie
;
now
hauing
the
raines
of
libertie
put
into
their
hands
,
they
runne
on
in
wilfull
courses
,
oppressing
and
bearing
downe
with
violence
,
whatsoeuer
standeth
in
their
way
,
and
but
seemeth
to
hinder
them
;
fretting
and
fuming
against
any
that
dare
Amicae
potestati
pene
semper
impatientia
est
.
Gregor
.
Moral
.
lib
.
20.
cap
.
29.
Ubi
cum
potestate
habitat
ir●
cundia
,
fulmen
est
.
presume
to
say
they
do
amisse
;
and
thundring
in
their
pride
and
impatiencie
sharpe
reuenge
against
all
,
who
haue
but
in
the
least
degree
displeased
them
.
So
that
whereas
before
their
anger
and
wrath
,
like
a
flash
of
lightning
,
appeared
and
vanished
,
without
doing
any
great
hurt
;
now
power
like
a
thunderbolt
being
ioyned
with
it
,
maketh
it
to
become
deadly
and
pernicious
.
Lastly
,
this
worldly
power
and
authoritie
doth
vs
no
good
in
attaining
vnto
our
chiefe
good
,
neither
haue
we
our
heauenly
happinesse
by
command
,
but
by
intreatie
,
not
by
authoritie
,
but
by
humilitie
and
submissiue
suite
.
So
that
in
this
regard
wee
haue
greater
cause
of
glorying
in
the
least
dramme
of
spirituall
grace
,
then
in
the
greatest
measure
of
worldly
authoritie
and
might
;
according
to
that
of
the
Prophet
,
Let
not
the
strong
man
glorie
in
his
Ier
.
9.
23.
24.
strength
,
but
let
him
that
glorieth
,
glorie
in
this
,
that
he
vnderstandeth
and
knoweth
the
Lord
.
Yea
though
our
power
&
authoritie
were
such
,
that
we
could
command
the
diuels
,
and
ouerrule
the
infernall
spirits
,
yet
we
must
not
,
as
Christ
said
to
his
Apostles
,
Reioice
in
this
,
that
the
spirits
are
subiected
vnto
Luke
10.
20.
vs
,
but
rather
reioyce
in
this
,
that
our
names
are
written
in
heauen
.
But
as
this
worldly
aduancement
,
power
and
authoritie
§.
Sect
.
5.
That
worldly
authority
freeth
vs
not
from
our
greatest
euils
.
Psalm
.
33.
16.
helpeth
vs
not
to
the
attaining
of
any
chiefe
good
,
so
neither
doth
it
exempt
or
free
vs
from
any
great
euils
.
It
doth
not
priuiledge
vs
from
dangers
:
for
as
the
Psalmist
saith
,
the
king
is
not
saued
by
the
multitude
of
an
host
,
neither
is
the
mightie
man
deliuered
by
great
strength
.
Yea
rather
it
exposes
men
to
many
perils
;
their
greatnesse
making
them
but
the
fairer
markes
for
enuie
to
shoot
at
,
and
inflaming
many
as
ambitious
as
themselues
,
to
vse
all
their
art
and
power
for
the
vndermining
of
their
estate
,
that
so
out
of
their
ruines
they
may
raise
their
owne
preferments
.
It
cannot
deliuer
vs
from
the
iust
vengeance
of
God
in
the
day
of
his
visitation
,
the
Lord
hauing
a
thousand
meanes
to
weaken
vs
in
our
greatest
strength
,
and
being
able
to
make
our
owne
power
and
authoritie
the
instrument
of
our
destruction
:
for
if
he
do
but
blow
vpon
vs
with
the
breath
of
his
displeasure
,
our
proud
might
shall
serue
but
as
an
ouer
great
saile
to
ouerturne
vs
,
Potestas
culminis
est
tempestas
mentis
.
Gregor
.
epist
.
in
Moral
.
lib
.
1.
cap
.
1.
and
our
owne
strength
shall
become
the
instrument
of
our
ruine
.
It
doth
not
free
the
mind
from
cares
and
griefes
,
nor
our
bodies
from
sicknesses
and
diseases
;
yea
the
more
authoritie
a
man
hath
,
the
more
is
his
care
and
trouble
,
and
though
he
be
in
neuer
so
great
place
,
yet
the
ague
and
gout
,
apoplexies
and
palsies
,
consumptions
and
such
other
griefes
and
maladies
,
will
not
be
afraid
of
him
,
but
comming
as
officers
from
a
superiour
power
,
will
in
despite
of
all
his
glorious
greatnes
,
hold
him
vnder
their
arrest
,
till
they
haue
a
discharge
from
our
chiefe
soueraigne
.
Neither
doth
the
greatest
earthly
power
,
and
transcendent
authoritie
free
any
from
death
;
for
as
the
Psalmist
saith
,
Man
shall
not
continue
in
honor
,
Psalm
.
49.
12.
he
is
like
the
beasts
that
die
:
and
death
feareth
the
scepter
no
more
then
the
goad
,
he
regardeth
the
stately
throne
no
more
then
the
basest
foot-stoole
,
and
with
as
vndaunted
courage
he
entreth
into
the
Princes
palace
,
as
into
the
poorest
cottage
.
Finally
,
after
death
we
shall
haue
no
priuiledge
by
our
authoritie
and
greatnesse
,
when
as
we
shall
all
appeare
before
the
iudgement
seat
of
God
:
for
then
both
Magistrates
2.
Cor
.
5.
9.
10.
and
people
,
mightie
and
impotent
shall
be
all
alike
,
and
receiue
their
iust
sentence
according
to
that
which
they
haue
done
in
their
flesh
,
whether
good
or
euil
,
without
any
respect
of
persons
:
for
as
Iob
saith
,
He
accepteth
not
the
persons
of
Princes
,
and
regardeth
not
the
rich
more
then
the
poore
,
seeing
they
are
all
the
worke
of
his
hands
.
Yea
rather
at
that
time
they
shall
find
hereby
great
hurt
and
inconuenience
,
seeing
it
wil
then
but
increase
their
bils
of
accounts
,
of
which
then
they
are
to
giue
a
reckoning
;
for
this
power
and
authoritie
were
committed
vnto
them
by
God
,
as
his
good
talents
,
which
they
were
to
vse
for
the
honor
of
their
Master
,
and
for
the
good
of
their
fellow
seruants
,
which
being
well
imployed
,
might
haue
gained
much
glorie
vnto
God
,
and
good
vnto
his
Church
,
in
maintaining
and
vpholding
his
worship
and
seruice
,
in
preseruing
and
defending
his
true
religion
,
in
countenancing
&
rewarding
the
good
and
vertuous
,
and
in
disheartning
&
punishing
the
wicked
and
vicious
.
In
which
accounts
if
they
come
short
,
they
shall
at
that
day
haue
little
ioy
of
all
their
former
authoritie
&
greatnes
;
seing
it
will
but
increase
their
debts
,
and
make
them
to
find
so
much
the
lesse
fauour
,
by
how
much
they
haue
abused
the
greater
mercie
.
And
thus
haue
I
shewed
that
authoritie
and
great
power
,
§.
Sect
.
6.
That
worldly
authoritie
is
accompanied
vsually
with
pride
and
tyrannie
.
are
vaine
and
vnprofitable
to
those
,
who
too
much
set
their
hearts
vpon
them
.
It
followeth
that
I
also
shew
that
it
bringeth
vnto
vs
,
being
thus
abused
,
much
euill
,
and
that
both
in
respect
of
sinne
and
punishment
.
It
is
the
cause
,
being
abused
through
our
corruption
,
of
many
sins
,
but
especially
of
those
two
hainous
and
mother
sinnes
,
pride
and
iniustice
.
For
being
aduanced
vnto
these
high
places
,
it
is
vsuall
with
them
to
forget
by
what
power
they
were
thus
aduanced
;
and
leauing
their
dependancie
vpon
God
,
they
begin
to
wax
proud
of
themselues
,
and
thinking
it
too
base
to
sustaine
the
place
of
Gods
deputies
,
they
aspire
themselues
vnto
the
supreame
soueraignetie
,
and
rebelliously
affect
diuine
honors
.
So
Nebuchadnezer
being
by
his
greatnes
puffed
vp
with
pride
,
forgate
himselfe
to
be
a
man
,
and
would
needs
haue
his
image
worshipped
by
all
his
people
;
and
this
was
vsuall
among
the
Heathen
Potentates
,
who
ambitiously
desired
to
be
deified
,
and
to
haue
their
statues
and
images
erected
,
vnto
which
diuine
worship
was
to
be
imparted
.
And
thus
Vzziah
,
howsoeuer
he
was
a
Prince
of
the
better
sort
,
yet
when
hee
grew
2.
Chron
.
26.
16
mightie
,
it
is
said
of
him
,
that
his
heart
was
lift
vp
to
his
destruction
.
And
as
it
maketh
men
proud
in
respect
of
God
;
so
in
respect
of
men
,
most
insolent
,
disdainfull
and
tyrannicall
.
It
is
true
indeed
,
that
those
who
vse
their
authoritie
well
,
do
Benè
potentiam
exercet
qui
scit
per
illam
super
culpas
erigi
,
&
scit
cum
illae
caeteris
aequalitate
componi
.
Greg
.
Moral
.
lib
.
26.
cap
.
19.
keepe
an
humble
mind
in
an
high
estate
,
like
the
Sun
,
which
the
higher
it
is
,
the
lesse
it
seemeth
,
and
do
not
so
much
looke
at
their
superioritie
of
state
and
order
,
as
at
the
equalitie
of
their
naturall
condition
;
and
considering
that
all
by
nature
are
equall
,
and
that
it
is
sinne
which
maketh
this
difference
of
superioritie
and
inferioritie
betweene
them
,
therfore
they
aduance
their
power
to
beare
sway
ouer
their
vices
rather
then
ouer
their
persons
,
and
whilest
they
remember
that
they
punish
sinne
,
they
do
not
forget
that
it
is
punished
in
their
brethren
.
Nether
do
they
(
as
one
saith
)
so
much
reioyce
to
Greg
.
Moral
.
lib
.
21.
cap
.
11.
rule
ouer
men
,
as
that
they
may
profit
them
by
their
gouernment
,
knowing
that
the
ancient
Patriarks
were
not
so
much
Kings
ouer
men
,
as
Pastors
ouer
sheepe
,
and
that
when
God
said
to
Noah
and
his
sonnes
increase
and
multiplie
,
and
fill
the
earth
,
adding
that
their
feare
and
dread
should
be
ouer
the
beasts
,
fowles
and
fishes
,
hee
doth
not
say
also
that
it
should
be
ouer
men
,
because
mans
terrour
should
be
ouer
beasts
and
not
ouer
men
.
Although
indeed
holy
gouernours
desire
to
be
feared
of
their
subiects
;
but
it
is
when
as
they
see
that
they
do
not
feare
God
,
that
at
least
they
may
be
restrained
from
sinne
by
this
feare
of
man
,
who
do
not
stand
in
awe
of
Gods
iudgements
:
and
therefore
they
are
not
proud
of
this
feare
,
in
which
they
seeke
not
their
owne
glorie
,
but
the
iust
cariage
and
demeanure
of
their
subiects
:
neither
do
they
desire
to
be
feared
of
ill
liuers
as
they
are
men
,
but
as
they
behaue
themselues
like
beasts
ouer
caried
with
sensualitie
:
and
when
there
is
no
vice
to
punish
,
they
do
not
reioyce
in
the
excellencie
of
their
power
,
but
in
the
equalitie
of
their
condition
,
and
are
so
farre
from
desiring
to
be
too
much
feared
,
that
they
refuse
to
be
too
much
honored
.
But
the
most
part
through
the
corruption
of
our
nature
,
are
apt
to
abuse
their
power
and
authoritie
vnto
pride
and
tyrannie
,
imagining
that
they
exceed
all
that
are
subiect
vnto
them
,
as
much
in
vertue
,
as
they
do
in
titles
,
in
worth
and
desert
,
as
they
do
in
dignitie
and
power
;
and
measuring
themselues
not
by
the
rule
of
Gods
word
,
nor
by
the
testimonie
of
their
owne
consciences
,
but
according
to
the
hyperbolicall
,
or
rather
lying
praises
and
commendations
of
palpable
flatterers
;
and
beleeuing
that
they
are
such
as
these
false
glasses
would
seeme
to
make
them
,
they
wax
proud
of
their
greatnes
,
esteeming
their
inferiours
as
base
and
contemptible
,
and
thinking
that
they
are
good
for
nothing
but
for
their
vse
,
and
that
like
cyphers
they
only
serue
to
make
vp
the
summe
of
their
greatnesse
:
and
therefore
they
rule
them
not
according
to
law
and
equitie
,
but
according
to
their
will
and
pleasure
,
neuer
considering
what
they
ought
to
do
,
but
what
by
their
power
they
are
able
to
do
;
nor
think
what
is
good
for
their
inferiors
but
for
themselues
,
as
though
it
were
their
summum
bonum
and
chiefe
happinesse
,
if
by
their
labours
,
wealth
,
lands
and
liues
,
they
can
procure
vnto
them
the
least
pleasure
or
profit
,
or
giue
them
the
least
ease
of
any
trouble
.
So
that
it
is
a
matter
of
greatest
difficultie
to
excell
in
authoritie
,
and
to
beate
downe
pride
;
to
haue
great
power
,
and
not
to
thinke
it
greater
then
it
is
;
to
rule
ouer
inferiours
,
and
not
to
insult
ouer
Ecclesiasticus
3.
19.
§.
Sect
.
7.
That
worldly
authoritie
vsually
is
accompanied
with
vniustice
and
oppression
.
and
contemne
them
as
base
and
abiect
.
And
therefore
great
potentates
had
need
to
haue
that
saying
sounding
in
their
eares
:
The
greater
thou
art
,
the
more
humble
thy selfe
in
all
things
;
and
so
shalt
thou
find
fauour
before
the
Lord
.
The
other
sin
into
which
power
and
authoritie
commonly
plungeth
men
,
is
vniustice
,
violence
and
oppression
;
for
they
that
haue
power
to
do
more
then
is
fit
,
commonly
haue
also
will
to
do
more
then
is
lawfull
;
because
they
imagine
Cui
plus
licet
quam
par
est
,
plus
vult
quam
●icet
.
that
their
pow●r
is
most
magnified
,
when
as
it
extendeth
it selfe
beyond
all
bounds
and
limits
of
either
law
or
reason
.
And
thus
the
Author
of
the
booke
of
Wisdome
bringeth
in
mighty
men
incouraging
one
another
to
commit
all
outrage
and
cruelty
:
Let
vs
(
say
they
)
leaue
some
token
of
our
pleasure
Wisdome
2.
9.
10.
11.
in
euery
place
,
for
that
is
our
portion
,
and
this
is
our
lot
.
Let
vs
oppresse
the
poore
that
is
righteous
,
let
vs
not
spare
the
widow
,
nor
reuerence
the
white
haires
of
the
aged
that
haue
liued
many
yeeres
:
let
our
strength
be
the
law
of
vnrighteousnesse
,
for
the
thing
that
is
feeble
is
reproued
as
vnprofitable
.
In
which
cruell
courses
,
when
as
they
are
long
fleshed
,
they
follow
them
,
as
bruit
beasts
their
prey
,
when
their
bellies
are
full
;
not
for
hunger
,
but
for
wantonnes
,
affecting
wrongs
and
oppressions
,
not
for
any
pleasure
or
profit
they
haue
in
the
thing
done
,
but
only
for
the
delight
they
take
in
doing
it
;
and
Colit
hic
reges
calcet
vt
omnes
,
perdatque
aliquos
nullumque
leue●
,
tantum
vt
noceat
cupit
esse
potens
.
Senec
.
in
Octauia
.
Ambros
.
Hexamer
.
lib
.
5.
ca.
5.
chiefly
glorying
in
their
power
and
authority
,
because
they
are
inabled
thereby
to
do
mischiefe
;
as
though
there
were
no
musicke
so
sweet
to
their
eares
,
as
the
outcries
of
the
wronged
,
and
the
groanes
of
the
oppressed
.
Neither
is
this
any
rare
fault
of
the
mighty
,
seeing
(
as
one
complaineth
)
inferiours
in
all
places
are
subiect
to
the
couetousnes
and
oppression
of
those
who
are
stronger
then
they
,
and
the
weaker
a
man
is
,
the
more
fit
he
is
thought
to
be
made
a
prey
:
for
it
is
amongst
them
as
among
deuouring
fishes
,
the
lesse
becommeth
the
food
of
the
greater
;
and
he
againe
being
assaulted
with
a
stronger
then
he
,
becommeth
his
prey
,
who
before
deuoured
another
,
and
one
belly
now
holdeth
them
both
,
giuing
an
example
to
the
mightie
of
reuenged
iniurie
:
whereby
it
appeareth
that
this
power
and
authoritie
being
vsually
seuered
from
iustice
,
becommeth
hurtfull
and
pernicious
:
for
as
those
signes
,
Castor
and
Pollux
,
appearing
both
Plutarch
.
Pistisera
vis
est
valete
ad
nocendum
.
together
vnto
sea-fairing
men
,
comfort
them
with
the
hope
of
faire
weather
,
and
a
prosperous
voyage
;
but
being
seuered
and
appearing
alone
portend
a
tempest
:
so
when
power
and
authoritie
are
ioyned
with
wisdome
and
iustice
,
they
bring
with
them
much
profit
both
to
priuate
men
,
and
to
whole
societies
:
but
when
this
power
is
seuered
and
diuided
from
the
other
,
it
bringeth
foorth
no
other
fruites
then
crueltie
,
rage
,
oppression
,
and
all
manner
of
hurt
and
mischiefe
,
and
that
both
to
those
who
are
vnder
it
,
and
to
those
also
who
thus
abuse
it
.
For
as
for
them
,
they
are
not
masters
of
any
thing
which
they
enioy
,
all
their
goods
and
substance
being
daily
endangered
to
their
spoyle
and
rapine
;
the
which
their
iniuries
they
must
indure
not
only
with
silence
and
patience
,
but
at
least
with
outward
cheerefulnes
and
thankfulnes
:
for
if
they
seeme
but
to
take
notice
that
they
are
wronged
,
they
doe
make
way
for
a
new
mischiefe
,
and
put
them
in
minde
to
redouble
the
iniurie
.
And
therefore
the
best
way
for
these
inferiours
,
is
willingly
to
offer
that
to
Minora
potentibus
negare
est
maiora
promi●tere
.
these
powerfull
tyrants
which
they
seeme
to
affect
;
for
to
denie
vnto
them
lesser
things
,
is
to
promise
vnto
them
greater
,
and
by
withholding
from
them
some
things
,
to
make
them
masters
of
all
.
Yea
oftentimes
by
crossing
their
desires
they
doe
not
only
expose
their
goods
to
the
spoile
,
but
their
liues
also
to
danger
,
as
wee
may
see
in
the
example
of
Naboth
,
who
labouring
to
hold
his
vineyard
,
lost
his
life
and
his
vineyard
too
.
Neither
is
this
abused
power
and
authoritie
lesse
pernicious
to
those
that
ha●e
it
;
for
making
themselues
hereby
odious
to
all
,
they
twist
snares
to
catch
themselues
,
and
fall
into
their
owne
pit
,
whilest
either
they
expose
themselues
to
popular
rage
,
or
pursuing
the
weake
doe
fall
into
Qui
ob
hoc
in●uriam
facit
quia
potest
,
citò
desinet
quia
fecit
.
the
power
of
those
who
are
stronger
;
like
the
wolfe
,
who
ouergreedily
following
the
lambe
,
doth
himselfe
fall
into
the
lions
paw
.
So
that
it
is
truly
said
,
that
he
who
therefore
doth
iniurie
because
he
is
able
,
will
not
long
be
able
because
hee
hath
done
it
.
And
wisely
did
the
Heathen
man
aduise
those
who
desired
to
vse
their
power
long
,
that
they
should
Cato
apud
Stobaeum
,
serm
.
de
Ma●istratu
.
vse
it
sparingly
whilest
they
haue
it
;
for
they
who
doe
all
they
can
,
will
not
long
be
able
to
doe
what
they
will
.
But
as
this
abused
power
and
authoritie
plungeth
men
§.
Sect
.
8.
That
worldly
authoritie
exposes
men
to
enuie
and
many
dangers
.
into
sinne
,
so
it
subiecteth
them
to
the
euill
of
punishment
:
for
depriuing
them
of
the
chiefe
humane
strength
and
defence
,
namely
the
loue
and
good
will
of
those
that
are
about
them
,
it
exposes
them
to
the
enuie
and
hatred
of
all
,
so
that
those
who
flatter
them
with
their
mouth
,
threaten
their
ruine
in
their
hearts
,
and
whilest
they
creepe
and
crouch
vnto
Pot●●tibus
omnes
adulantur
,
inuident
omnes
.
Bernard
.
de
ascensu
Domini
,
serm
.
4.
them
,
they
watch
for
desired
opportunitie
to
tread
vpon
their
necks
,
and
to
solace
themselues
in
their
vtter
ruine
.
Yea
they
are
not
safe
from
the
conspiracies
and
attempts
of
those
whom
they
repute
their
neerest
friends
;
and
euen
those
who
guard
them
,
are
so
falsehearted
towards
them
,
that
oftentimes
Senec
in
Herc
.
Oct.
act
.
2.
they
had
need
of
another
guard
to
defend
them
from
their
treacherie
.
And
hereof
it
is
that
these
great
Potentates
are
continually
exposed
to
innumerable
dangers
,
which
threaten
a
fearefull
and
shamefull
downfull
,
whilest
euery
one
enuieth
their
greatnesse
,
and
none
almost
supports
it
,
vnlesse
it
be
that
they
put
to
their
hands
to
vphold
it
whilest
it
standeth
by
it
owne
strength
;
being
readie
to
pull
them
away
when
it
a
little
tottereth
,
and
standeth
most
in
need
of
their
helpe
.
And
as
they
are
thus
endangered
by
false
friends
,
so
also
by
open
and
professed
enemies
,
who
hauing
through
the
abuse
of
their
power
been
wronged
and
iniured
,
doe
daily
waite
for
opportunitie
of
taking
reuenge
,
and
feed
themselues
with
hope
of
seeing
their
ruine
,
when
as
they
may
pay
them
home
with
their
owne
measure
.
From
which
dangers
and
euils
,
though
they
be
defended
through
the
greatnes
of
their
power
,
yet
are
they
not
priuileged
from
the
continuall
feare
of
them
;
neither
is
it
might
,
and
powerful
tyrannie
,
but
innocencie
,
iustice
,
and
well-deseruing
that
bringeth
secure
peace
.
For
hauing
abused
their
power
to
oppression
and
violence
,
their
guiltie
conscience
,
as
it
were
an
implacable
furie
,
continually
haunteth
them
,
making
them
to
expect
what
they
haue
deserued
,
and
to
feare
,
as
much
as
they
haue
hurt
.
Whereby
it
commeth
to
passe
,
that
howsoeuer
they
are
sometime
safe
,
yet
they
are
neuer
secure
,
but
spend
their
life
in
continuall
agonies
and
perplexities
.
Now
what
is
this
continuall
anticipation
of
euils
through
feare
and
dreadfull
expectation
,
but
a
daily
suffring
of
them
,
the
greatest
part
of
worldly
euils
being
the
feare
that
goeth
before
them
?
But
say
they
could
escape
both
feare
and
danger
from
§.
Sect
.
9.
That
abused
authoritie
subiecteth
men
to
Gods
vengeance
.
men
,
yet
deserued
vengeance
from
God
shall
surely
ouertake
them
,
for
abusing
that
power
and
authority
which
they
haue
receiued
from
him
,
to
his
dishonour
,
and
the
hurt
of
their
brethren
,
whereas
they
might
by
a
good
vse
thereof
haue
gained
vnto
him
much
glorie
,
and
benefited
those
who
were
vnder
their
gouernment
.
For
the
Lord
when
hee
commeth
in
visitation
,
will
not
respect
the
mightie
more
then
the
weake
and
impotent
;
yea
rather
taking
delight
to
ouermaster
and
confound
their
proud
greatnesse
,
wherewith
they
haue
opposed
against
him
,
hee
draweth
them
first
to
punishment
,
and
maketh
their
condemnation
more
heauie
and
intollerable
,
for
the
mightie
shall
be
mightily
tormented
.
1.
Sam
.
2.
4.
Wisd
.
6.
7.
8.
Esa
.
2.
13.
Zach
.
11.
2.
Neither
is
it
a
matter
of
more
difficultie
vnto
him
,
to
tread
vnder
foote
these
ouertopping
Cedars
,
and
strong
okes
of
Bashan
,
then
the
weakest
bramble
,
or
lowest
shrub
.
For
as
the
Apostle
saith
,
the
weaknes
of
God
is
stronger
then
men
,
and
1.
Cor
.
1.
25.
27
hee
is
able
by
the
weake
things
of
the
world
to
confound
the
mightie
.
He
leadeth
away
Princes
as
a
pray
,
and
ouerthroweth
the
mightie
;
he
powreth
contempt
vpon
Princes
,
and
maketh
the
strength
of
the
mightie
weake
,
as
Iob
speaketh
.
In
regard
Iob
12.
19.
21.
whereof
,
there
is
no
power
of
man
of
any
continuance
,
but
that
which
being
guided
with
wisedome
,
and
grounded
on
vertue
,
is
supported
and
vpheld
by
his
omnipotent
might
:
yea
contrariwise
as
a
building
which
wants
a
good
foundation
,
the
greater
and
higher
it
is
,
the
more
neere
it
is
to
a
dangerous
downfall
,
seeing
it
greatnes
and
height
doth
but
help
forward
and
hasten
it
owne
ruine
:
so
these
high
Babels
of
power
,
and
greatnesse
,
which
haue
not
vertue
for
their
ground
and
foundation
,
but
are
onely
vnderpropped
with
the
weake
staies
of
violence
and
tyrannie
,
are
neere
vnto
confusion
,
when
the
least
breath
of
Gods
wrath
doth
blow
vpon
them
.
Seeing
therefore
this
worldlie
power
and
authoritie
is
§.
Sect
.
10.
That
spirituall
power
is
much
to
be
preferred
before
that
which
is
worldlie
.
Eph.
6.
10.
11.
through
our
corruption
so
subiect
to
abuse
,
and
being
abused
is
the
cause
of
so
manifold
euils
,
let
vs
learne
not
to
esteeme
it
ouermuch
,
or
to
set
our
hearts
vpon
it
;
but
rather
let
vs
labour
after
spirituall
power
and
might
,
and
as
the
Apostle
exhorteth
vs
,
let
vs
be
strong
in
the
Lord
and
in
the
power
of
his
might
,
and
put
on
the
whole
armour
of
God
,
that
wee
may
be
able
to
stand
against
the
diuell
▪
and
may
obtaine
a
glorious
victorie
ouer
the
spirituall
enemies
of
our
saluation
:
for
if
we
be
assisted
with
this
power
wee
shall
be
able
to
doe
all
things
,
as
the
same
Apostle
speaketh
.
Let
vs
labour
after
that
power
whereby
we
may
be
inabled
to
master
and
ouercome
Phil
.
4.
13.
our
owne
sinnes
and
corruptions
,
and
to
subdue
and
keepe
them
vnder
,
to
mortifie
and
slaughter
them
,
when
they
rebell
against
the
spirit
:
for
this
is
the
chiefe
and
greatest
power
wherein
a
Christian
man
should
reioyce
,
not
to
Magna
potentia
non
posse
malum
.
be
able
to
offend
God
by
doing
euill
,
which
we
shall
haue
when
we
come
into
our
countrie
;
and
the
next
to
that
is
to
restraine
our selues
from
sinne
,
vnto
which
the
corruption
of
our
nature
leadeth
and
inclineth
vs.
Let
vs
chiefly
desire
to
haue
that
authoritie
and
might
whereby
we
may
be
inabled
to
rule
and
gouerne
our selues
,
and
to
moderate
and
keepe
in
order
our
owne
passions
and
affections
;
let
vs
shew
our
strength
in
ouercomming
our
pride
,
couetousnes
,
ambition
,
lust
,
anger
,
desire
of
reuenge
,
and
the
rest
:
for
as
the
Wise
man
telleth
vs
,
he
that
is
slow
to
anger
,
is
better
then
the
mightie
Prou.
26.
31.
man
;
and
hee
that
ruleth
his
owne
minde
,
is
better
then
he
that
winneth
a
citie
.
Neither
will
it
ought
auaile
vs
to
rule
ouer
the
whole
world
,
and
in
the
meane
time
to
be
slaues
vnto
our
owne
lusts
;
to
haue
all
nations
vnder
our
subiection
,
and
to
haue
within
vs
tumultuous
passions
,
and
disordered
affections
,
which
continually
stirre
vp
in
vs
ciuill
and
intestine
vprores
and
seditions
,
when
as
they
rebell
against
the
rule
of
holy
reason
,
and
resist
the
good
motions
of
Gods
spirit
.
Finally
,
if
wee
would
haue
that
strength
which
is
worth
esteeme
,
let
vs
like
true
Israelites
labour
after
such
power
as
Hos
.
12.
3.
4.
may
preuaile
with
God
;
and
after
the
example
of
our
forefather
Iacob
,
let
vs
wrestle
with
him
by
our
prayers
and
strong
cries
,
neuer
letting
him
depart
from
vs
,
till
wee
haue
obtained
a
blessing
,
which
shall
be
accompanied
here
with
comfort
,
ioy
,
and
peace
,
and
with
eternall
blessednesse
and
true
happinesse
in
the
life
to
come
.
CHAP.
XII
.
Of
the
vanitie
of
worldly
nobilitie
.
ANd
thus
much
concerning
the
vanitie
of
§.
Sect
.
1.
What
nobilitie
is
,
and
the
signes
thereof
.
worldly
power
and
authoritie
.
The
second
kind
of
preferment
or
aduancement
is
worldly
nobilitie
,
which
we
will
first
distinguish
from
that
nobilitie
which
being
good
and
lawfull
,
is
to
bee
approued
and
respected
;
and
afterwards
shew
the
vanitie
of
that
,
which
being
worldly
and
wicked
,
is
to
be
despised
and
contemned
.
And
first
we
are
to
know
that
nobilitie
generally
considered
,
is
nothing
else
,
but
that
honorable
greatnes
,
fame
and
reputation
,
which
men
haue
deriued
vnto
them
from
their
progenitors
,
both
by
reason
of
their
famous
vertues
,
and
notable
deserts
,
and
also
their
aduancement
to
places
of
dignitie
and
greatnes
of
estate
,
conferred
vpon
them
for
their
worth
by
their
Prince
and
countrey
:
the
which
together
with
their
fame
and
great
esteeme
,
is
deriued
successiuely
from
them
to
their
posteritie
.
The
signes
of
which
nobilitie
are
diuers
,
as
a
memorable
descent
,
and
famous
genealogie
,
deriued
a
far
off
from
their
first
weldeseruing
and
aduanced
ancestor
,
or
first
founder
of
their
house
,
vnto
their
next
parent
;
honorable
titles
,
wherewith
the
race
from
time
to
time
hath
been
enobled
,
armes
and
coates
granted
vnto
them
,
for
their
worth
and
seruice
of
state
,
as
a
perpetuall
remembrance
of
their
wel-deseruing
:
vnto
which
we
may
adde
those
statues
and
images
,
which
in
ancient
times
were
vsed
to
continue
a
glorious
memorie
of
their
progenitors
.
The
which
order
of
nobilitie
is
good
and
warrantable
,
as
§.
Sect
.
2.
That
nobilitie
in
it selfe
is
good
and
lawfull
.
Iura
regalia
.
may
appeare
by
these
reasons
.
First
,
because
in
the
first
welordered
common-wealth
,
the
kingdome
of
Israel
,
euen
whilest
the
Lord
himselfe
did
hold
in
his
owne
hand
the
right
of
royaltie
,
gouerning
them
by
his
owne
law
,
and
ruling
ouer
them
as
their
chiefe
Soueraigne
;
this
superioritie
of
nobility
was
established
,
there
being
set
ouer
euery
tribe
their
Princes
and
Peeres
,
who
were
both
in
fame
and
state
chiefe
of
all
the
rest
:
as
also
in
that
he
did
appropriate
both
the
soueraigntie
ouer
the
common-wealth
,
and
chiefe
superioritie
in
the
Genes
.
49.
10.
Church
,
vnto
certaine
tribes
and
posterities
,
who
being
thus
enobled
by
God
,
did
hold
this
honor
peculiarly
to
themselues
,
vnto
the
time
of
Christ
.
Secondly
,
this
difference
of
Num
.
3.
1.
order
,
that
there
should
be
some
noble
,
and
some
inferiour
and
common
people
,
hath
his
ground
both
from
ciuill
policie
,
for
the
wel-gouerning
of
the
common-wealth
,
which
could
not
well
stand
,
vnlesse
these
potent
Peeres
,
as
it
were
chiefe
pillars
,
did
vphold
it
;
and
also
from
nature
it selfe
,
for
the
Lord
hauing
bestowed
some
heroicall
gifts
and
graces
vpon
some
speciall
men
,
as
wisdome
,
magnanimitie
,
fortitude
,
magnificence
,
courtesie
,
liberalitie
and
the
rest
;
doth
also
for
the
good
of
common-wealthes
vsually
vouchsafe
,
that
Generosa
in
ortus
semina
exsurgunt
suos
.
Senec
.
in
Troade
.
there
should
be
certaine
seeds
of
these
vertues
deriued
after
a
secret
and
vnknowne
manner
,
from
them
successiuely
vnto
their
posteritie
,
whereby
being
come
to
maturitie
,
they
resemble
their
ancestors
in
these
speciall
graces
:
and
howsoeuer
God
sometimes
altereth
this
order
and
course
of
nature
,
either
to
punish
some
speciall
sins
of
that
familie
,
or
to
shew
his
owne
absolute
omnipotencie
,
which
cannot
be
subiected
to
nature
,
or
inferiour
causes
,
suffering
some
to
degenerate
from
their
ancestors
,
and
to
lose
these
heroicall
gifts
;
as
also
conferreth
them
vpon
some
other
of
meane
qualitie
,
whom
it
is
his
pleasure
to
aduance
,
yet
most
vsually
he
holdeth
the
former
course
;
and
though
one
of
this
noble
posteritie
doe
degenerate
,
yet
commonly
the
seeds
of
these
vertues
,
which
haue
lien
hid
in
him
,
and
as
it
were
buried
vnder
the
earthie
burthen
of
his
corruption
,
are
deriued
from
him
to
his
ofspring
,
and
being
as
it
were
againe
quickened
and
reuiued
shew
themselues
:
euen
as
a
father
being
by
some
accident
maimed
of
an
arme
or
leg
,
doth
neuerthelesse
beget
perfect
and
well
formed
children
,
because
generation
is
not
tied
to
one
indiuiduum
or
singuler
person
,
but
to
the
whole
kind
and
ordinarie
course
of
nature
.
And
this
proprietie
of
gifts
which
are
of
speciall
eminencie
,
we
may
obserue
in
other
creatures
,
as
in
plants
,
trees
,
birds
and
beasts
;
that
as
they
are
bestowed
vpon
some
of
them
,
so
they
are
continued
to
their
whole
kind
and
race
,
vnlesse
some
by
accident
do
degenerate
:
as
for
example
,
thus
cions
and
yong
grafts
resemble
the
tree
from
which
they
were
cut
,
admitting
no
alteration
,
though
they
be
grafted
into
a
new
stocke
;
and
thus
horses
take
after
their
race
,
dogs
after
their
kind
,
and
hawkes
and
and
other
fowles
participate
the
nature
and
properties
of
that
straine
whereof
they
are
bred
.
Lastly
,
nobilitie
serueth
for
good
vse
,
as
it
is
a
meanes
both
to
restraine
from
vice
,
or
at
least
from
open
and
notorious
crimes
,
and
to
prouoke
men
to
good
and
vertuous
actions
;
for
being
hereby
as
lights
set
vpon
an
hill
,
vpon
which
the
eies
of
all
men
are
fixed
and
fastened
,
they
are
restrained
from
many
open
and
grosse
sins
,
for
feare
of
dishonoring
themselues
and
blemishing
their
reputation
,
and
incited
to
many
vertues
and
ciuil
actions
,
for
the
maintaining
of
their
credit
and
estimation
:
which
ends
,
though
they
be
not
religiously
good
in
themselues
,
when
as
they
are
only
,
or
chiefly
propounded
,
yet
are
they
the
cause
and
occasion
of
good
both
to
the
Church
and
common-wealth
▪
By
all
which
it
appeareth
,
that
nobilitie
is
to
be
much
esteemed
of
all
,
and
to
be
reuerenced
and
respected
of
inferiours
;
and
therefore
those
speeches
of
Heathen
Philosophers
,
and
also
of
many
Christian
writers
,
which
tend
to
the
bringing
in
a
paritie
amongst
the
faithfull
,
and
an
absolute
contempt
of
nobility
,
are
either
themselues
to
be
contemned
and
reiected
,
or
els
to
be
applied
to
that
false
and
counterfeit
nobilitie
,
which
consisteth
only
in
outward
titles
,
and
in
the
worth
of
ancestors
,
being
in
it selfe
worthlesse
and
destitute
of
all
vertue
and
goodnesse
.
Which
error
that
we
also
may
not
fall
into
,
in
shewing
the
§.
Sect
.
3.
That
true
nobilitie
is
much
to
be
honored
and
respected
.
vanitie
of
nobilitie
,
we
must
distinguish
it
into
two
kinds
:
the
first
we
may
tearme
true
and
compleate
nobilitie
,
when
as
men
doe
ioyne
with
that
honor
,
which
they
haue
from
their
ancestors
,
their
owne
vertues
and
good
deserts
,
especially
religion
and
true
godlinesse
;
that
so
they
may
be
noble
,
not
only
by
inheritance
,
but
as
it
were
by
their
owne
purchase
,
and
appeare
no
lesse
good
in
the
sight
of
God
,
then
glorious
in
the
eyes
of
men
.
And
this
is
than
true
nobilitie
,
which
wheresoeuer
it
is
found
,
is
to
be
reuerenced
and
respected
with
double
honor
,
both
for
the
greatnesse
which
they
haue
from
their
ancestors
,
and
for
the
goodnesse
which
is
in
themselues
;
yea
and
so
much
more
for
this
then
for
the
other
,
as
goodnesse
excelleth
greatnes
,
in
the
iudgement
of
all
who
are
seasoned
with
true
wisdome
.
Neither
is
this
true
Minimè
deus
est
acceptor
personarum
;
nescio
tamen
quo
pacto
virtus
in
nobili
plus
placet
:
an
forte
quia
plus
claret
?
&c.
Bernard
.
ad
Sophiam
virginem
.
nobilitie
much
respected
and
valued
amongst
all
good
men
only
,
but
it
is
also
most
acceptable
vnto
God
;
for
howsoeuer
the
Lord
is
no
respecter
of
persons
,
but
regardeth
vertue
in
the
begger
,
as
well
as
in
the
King
;
yet
he
more
respecteth
and
rewardeth
the
vertues
and
good
parts
which
he
findeth
in
true
nobilitie
,
then
in
the
common
sort
;
partly
because
they
more
glorifie
him
,
and
do
more
good
to
his
Church
,
being
more
exemplarie
,
drawing
on
their
inferiours
to
their
imitation
;
and
partly
because
they
haue
stronger
tentations
to
draw
them
aside
out
of
their
course
of
goodnes
:
and
therfore
when
they
continue
in
the
right
way
,
and
after
a
more
dangerous
conflict
,
obtaine
a
more
glorious
victorie
then
priuate
men
,
it
is
no
maruaile
if
they
haue
a
greater
reward
,
and
richer
crowne
allotted
vnto
them
.
The
other
kind
of
nobility
is
worldly
and
imperfect
,
when
§.
Sect
.
4.
That
worldly
nobilitie
is
of
no
worth
or
excellencie
.
as
men
are
enobled
only
for
the
vertues
and
deserts
of
their
ancestors
,
hauing
no
worth
or
good
parts
in
themselues
,
wherein
they
do
in
any
degree
resemble
their
predecessors
;
but
retaining
only
their
name
,
titles
,
armes
and
honors
,
do
wholly
degenerate
from
them
in
their
vertues
and
good
qualities
.
The
which
nobilitie
,
howsoeuer
▪
it
maketh
a
glorious
shew
in
the
world
,
yet
is
it
in
truth
base
and
contemptible
,
as
being
no
true
nobilitie
,
but
a
bastardly
and
degenerate
ofspring
,
or
but
as
a
dead
truncke
,
which
retaineth
some
outward
forme
or
shape
,
but
wanteth
vertue
and
goodnesse
which
is
the
soule
thereof
,
whereby
it
should
haue
it
chiefe
essence
and
being
,
without
which
it
soone
rotteth
and
perisheth
.
And
this
is
that
worldly
,
maimed
,
and
lame
nobilitie
,
which
is
to
be
neglected
and
contemned
:
first
,
because
it
is
of
no
worth
or
excellencie
vnto
any
,
being
seuered
from
true
vertue
and
godlinesse
,
in
that
they
haue
lost
the
chiefe
and
formall
difference
,
whereby
they
were
first
aduanced
aboue
the
common
sort
,
namely
those
heroicall
vertues
,
and
good
parts
,
which
first
enobled
their
ancestors
.
Neither
is
it
birth
and
succession
alone
that
can
make
noble
,
for
as
the
Heathen
man
well
obserued
,
there
is
no
King
,
who
hath
not
Plato
.
descended
of
seruants
;
no
seruant
,
which
hath
not
had
a
King
for
his
predecessor
,
long
time
hauing
made
a
mixture
of
all
estates
,
raising
some
from
the
dunghill
,
to
the
throne
;
and
deposing
others
from
great
honours
,
to
the
lowest
contempt
and
most
abiect
disgrace
.
Againe
,
if
wee
respect
our
common
matter
,
we
are
all
made
of
the
same
earth
and
clay
,
and
readie
when
God
taketh
away
from
vs
the
breath
of
life
,
to
become
al
alike
,
and
to
turne
into
the
same
principles
whereof
we
were
made
.
If
we
looke
vnto
our
pedegree
,
we
haue
the
same
Adam
,
the
same
Noah
,
for
our
common
ancestors
,
neither
did
the
Lord
make
one
man
of
more
precious
matter
,
to
bee
the
roote
and
first
progenitour
of
the
noble
,
and
another
of
baser
mould
,
to
bee
the
first
beginner
of
the
poore
and
contemptible
;
but
one
and
the
same
Adam
to
be
the
father
of
all
.
Finally
,
if
we
respect
the
soule
,
our
more
excellent
part
,
may
we
not
also
say
with
the
Prophet
,
Haue
wee
Malach
.
▪
2.
10.
not
all
one
father
?
hath
not
one
God
made
vs
?
and
hath
not
the
same
Creator
breathed
into
vs
the
same
breath
of
life
?
In
all
which
respects
there
is
no
superioritie
,
but
wee
are
all
alike
the
creatures
of
God
,
and
brethren
one
to
another
.
And
as
there
is
no
difference
betweene
diuers
peeces
of
the
same
lumpe
of
clay
,
although
the
one
bee
contained
in
a
golden
,
the
other
in
a
earthen
dish
;
nor
betweene
two
peeces
of
wood
,
of
the
same
tree
,
because
the
one
is
couered
with
rags
,
and
the
other
with
cloath
of
gold
;
so
there
is
no
difference
of
excellencie
,
betweene
the
noble
and
ignoble
,
the
King
and
the
meanest
subiect
,
if
they
bee
considered
in
this
generalitie
of
nature
,
though
there
bee
no
comparison
betweene
them
in
their
worldly
estate
.
Wherein
then
doth
the
excellencie
and
superioritie
of
the
noble
consist
,
aboue
those
who
are
of
meane
birth
?
Surely
chiefly
in
this
,
that
the
Lord
hath
giuen
vnto
them
the
priuiledge
of
certaine
heroicall
vertues
,
excellent
parts
,
and
good
deserts
,
whereby
they
are
aduanced
to
honour
and
places
of
dignitie
▪
And
therefore
those
Nobles
who
are
destitute
of
these
vertues
and
good
parts
,
and
defiled
and
imbaced
with
all
manner
of
sinne
and
vice
,
haue
in
them
no
sparke
of
true
nobilitie
,
being
depriued
and
destitute
of
this
formall
difference
;
nor
yet
any
right
of
superiority
ouer
their
brethren
from
nature
,
but
only
haue
an
hereditarie
shadow
thereof
,
and
that
only
by
vertue
of
tyrannicall
custome
,
or
at
least
ciuill
and
politike
order
.
Let
no
man
therefore
boast
himselfe
of
his
farre
fetcht
pedegree
,
§.
Sect
.
5.
That
there
is
no
cause
why
any
should
glorie
in
worldly
nobilitie
.
vnlesse
he
can
proue
also
a
succession
of
vertues
and
good
parts
.
For
the
further
he
deriueth
it
,
the
neerer
he
commeth
to
Adam
,
in
whom
there
is
not
so
much
cause
of
glorying
for
his
aduancement
,
as
of
shaming
for
his
sinne
and
downfall
.
And
if
hee
that
ascendeth
thus
farre
,
would
rise
one
degree
higher
,
hee
should
finde
his
next
ancestor
to
be
the
dust
and
clay
,
in
which
there
would
bee
more
reason
of
humiliation
,
then
of
pride
in
the
next
descent
,
seeing
he
may
iustly
say
with
Iob
to
corruption
,
thou
art
my
father
,
and
to
the
Iob
17.
14.
worme
,
thou
art
my
mother
,
and
my
sister
.
Let
him
not
bee
proud
of
his
large
reuenewes
left
vnto
him
by
his
ancestors
,
if
he
be
disinherited
of
the
riches
of
their
heroicall
graces
;
nor
yet
vaunt
himselfe
of
their
greatnes
,
being
quite
destitute
of
their
goodnesse
;
let
him
no●
glorie
in
the
shadow
of
honourable
titles
,
being
abandoned
of
the
substance
of
their
inward
vertues
,
and
their
outward
well
deseruing
;
let
not
their
varietie
of
armes
,
and
rich
coates
puffe
them
vp
,
seeing
these
were
gotten
by
others
,
and
should
if
they
had
their
deserts
be
lost
by
them
,
it
being
a
matter
of
great
equity
,
that
vice
should
lose
,
that
which
vertue
hath
wonne
.
Finally
,
let
them
Qui
genus
iactat
suum
aliena
laudat
.
Senec
.
in
Herc
.
furen
.
know
that
boasting
themselues
in
their
emptie
and
worthlesse
nobilitie
,
they
doe
herein
commend
others
,
and
not
themselues
;
and
like
beggerly
make-shifts
,
become
proud
of
borrowed
apparell
;
shewing
plainly
that
there
is
nothing
worth
praise
in
themselues
,
seeing
they
chiefly
stand
vpon
borrowed
titles
,
and
vaunt
of
the
vertues
and
well
deseruings
of
other
men
.
Againe
,
the
worthlesnes
of
this
worldly
nobilitie
hereby
§.
Sect
.
6.
That
God
respecteth
not
worldly
nobilitie
.
appeareth
,
in
that
God
infinite
in
all
wisedome
,
and
true
iudgement
,
esteemeth
and
respecteth
it
not
:
for
as
a
gift
of
small
value
hee
imparteth
it
as
well
to
his
enemies
as
to
his
friends
;
and
aduanceth
to
this
vaine
nobilitie
,
the
idolatrous
Pagan
,
prophane
Christian
,
and
wicked
worldling
,
as
well
,
yea
more
commonly
,
then
his
owne
children
and
seruants
.
So
when
himselfe
was
to
make
choice
of
men
whom
hee
would
aduance
to
sit
vpon
the
royall
throne
,
and
to
rule
his
people
Israel
,
he
neglecteth
the
great
nobles
of
the
land
,
and
chuseth
Saul
,
who
was
seeking
his
asses
;
and
he
afterwards
being
reprobated
for
his
wickednesse
,
for
the
next
succession
,
he
taketh
Dauid
from
following
of
his
sheepe
.
And
this
tenour
he
also
obserueth
in
chusing
such
as
he
purposeth
to
adunace
to
bee
first
true
members
of
the
kingdome
of
grace
,
and
afterwards
to
raigne
with
him
in
his
kingdome
of
glorie
:
for
as
the
Apostle
witnesseth
,
not
many
mightie
,
not
many
noble
are
called
,
but
he
chuseth
the
weake
things
of
the
world
to
1.
Cor
.
1.
26.
28.
confound
the
mightie
things
,
and
vile
things
of
the
world
,
and
things
that
are
despised
hath
God
chosen
,
and
things
that
are
not
,
to
bring
to
nought
things
that
are
.
Which
sentence
much
more
terrible
then
the
thunder
,
should
shake
these
high
Cedars
,
and
pearcing
the
harts
of
the
proudest
nobilitie
,
should
make
them
quake
and
tremble
,
for
feare
lest
themselues
should
be
in
the
greater
number
whom
God
hath
passed
by
;
and
neuer
to
bee
a●
rest
,
till
they
haue
gathered
vnto
themselues
by
their
fruites
of
sanctification
,
certaine
and
particular
assurance
,
that
they
are
in
the
small
number
of
these
not
many
whom
God
hath
called
.
For
what
will
it
auaile
them
to
haue
ruffled
it
out
in
worldly
pompe
for
a
short
and
momentanie
life
,
and
to
bee
eternally
reprobated
of
God
,
and
excluded
from
the
vnspeakable
ioyes
of
his
kingdome
;
yea
also
to
suffer
for
euer
with
the
prince
of
darknesse
,
the
intollerable
torments
of
hell
fire
?
Thus
also
our
Sauiour
Christ
the
onely
sonne
of
our
supreame
§.
Sect
.
7.
That
Christ
neglected
worldly
nobilitie
.
Soueraigne
,
and
heire
apparant
to
the
kingdome
of
heauen
,
neglected
and
contemned
this
worldlie
nobilitie
,
both
in
himselfe
and
others
.
For
howsoeuer
he
was
descended
of
most
ancient
and
royal
progenitours
,
and
might
haue
assumed
a
glorious
stile
,
and
most
honourable
titles
;
yet
he
regardeth
them
not
,
nor
any
whit
standeth
vpon
these
worldly
priuiledges
,
but
vsually
called
himselfe
the
sonne
of
man
.
And
howsoeuer
being
both
God
and
man
,
hee
might
haue
chosen
for
his
next
parent
,
some
great
Princes
,
equall
or
superiour
in
dignitie
to
any
of
his
ancestors
,
yet
he
is
content
to
bee
borne
of
a
simple
virgin
,
the
espoused
wife
of
a
poore
carpenter
.
Neither
did
hee
regard
this
nobilitie
any
more
in
others
,
for
being
to
chuse
Apostles
and
Disciples
to
attend
his
person
,
and
to
be
(
as
it
were
)
the
chief
courtiers
of
this
heauenly
King
,
hee
passeth
by
the
nobles
of
the
world
,
and
maketh
choice
of
sillie
fisher
men
,
and
poore
artificers
.
Finally
,
as
the
Lord
himselfe
thus
meanely
accounteth
of
worldly
nobilitie
,
so
also
hath
hee
taught
vs
to
value
and
esteeme
it
:
for
howsoeuer
he
would
haue
vs
in
our
outward
cariage
,
to
obserue
ciuill
order
,
yet
he
maketh
it
a
note
of
an
heauenly
inhabitant
,
to
contemne
a
wicked
man
,
how
glorious
Psal
.
15.
4.
soeuer
hee
be
in
the
world
,
and
to
honour
those
that
feare
the
Lord
.
Where
by
the
antithesis
and
opposition
hee
plainly
sheweth
,
that
he
who
feareth
not
God
,
is
to
be
esteemed
a
vile
person
,
though
he
haue
neuer
so
many
honorable
titles
;
as
the
holie
Ghost
also
stileth
Antiochus
Epiphanes
,
Dan
.
11.
21.
howsoeuer
the
honour
of
a
worldly
Monarchie
was
conferred
on
him
.
Whereas
contrariwise
he
honoreth
the
saints
which
are
vpon
the
earth
,
with
the
title
of
excellencie
,
calling
Psal
.
16.
3.
1.
Pet
.
2.
9.
Reuel
.
1.
6.
and
5.
10.
them
also
a
chosen
generation
,
and
royall
Priesthood
,
yea
Kings
,
which
raigne
together
with
God
,
and
his
sonne
Iesus
Christ
.
But
as
there
is
no
excellencie
in
this
worldly
nobilitie
;
so
§.
Sect
.
8.
That
worldly
nobilitie
is
momentanie
and
mutable
.
though
there
were
,
yet
it
deserueth
no
great
esteeme
,
in
regard
that
it
is
so
momentanie
,
and
also
mutable
:
for
say
it
should
continue
with
them
as
long
as
they
liue
,
yet
what
were
this
to
be
esteemed
,
seeing
life
it selfe
being
but
a
bubble
or
vapour
,
is
ready
euery
day
to
vanish
away
?
yea
though
their
name
should
outliue
them
,
and
their
glorious
fame
should
continue
after
them
,
euen
to
the
end
of
the
world
,
yet
what
is
this
in
comparison
of
eternitie
?
But
alas
it
is
not
so
;
for
the
iust
iudgement
of
God
beating
down
their
pride
,
doth
cause
the
name
of
wicked
nobilitie
to
rot
sooner
then
Prou.
10.
7.
their
bodies
,
leauing
no
remembrance
behind
them
,
vnlesse
it
be
of
their
sin
and
shame
:
yea
this
worldly
nobility
is
not
only
momentany
,
but
also
mutable
,
and
altogether
vncertaine
to
continue
vnto
this
short
period
of
life
,
seeing
for
their
ill
deseruing
they
outliue
their
nobility
,
&
their
crimes
like
deadly
poisons
tainting
their
blood
,
do
vtterly
imbase
their
honor
and
reputation
.
In
regard
of
which
mutabilitie
,
the
ancient
nobility
of
Rome
were
accustomed
to
weare
moones
vpon
their
shooes
,
that
being
lift
vp
with
their
glorie
and
greatnes
of
state
,
they
might
haue
this
swelling
asswaged
,
Plutarch
.
de
quaest
.
Rom
.
quaest
.
76.
by
hauing
continually
before
their
eyes
this
example
of
mutability
.
And
this
changeablenes
of
estate
they
are
subiect
vnto
by
the
iust
iudgement
of
God
;
for
it
is
righteous
with
him
,
that
these
false
lights
seruing
for
no
other
end
,
but
to
seduce
their
inferiours
,
should
be
quite
put
out
and
extinguished
,
and
that
their
nobility
should
be
taken
from
them
,
when
as
it
is
not
so
much
a
grace
vnto
them
,
as
they
a
shame
to
it
.
And
thus
it
appeareth
that
this
worldly
nobilitie
is
of
no
§.
Sect
.
9.
That
vpstart
nobilitie
ioyned
with
vertue
,
is
to
be
preferred
before
that
which
is
destitute
of
it
,
though
it
be
ancient
.
great
worth
or
excellencie
,
both
in
respect
of
the
vanitie
,
and
also
the
momentanie
continuance
thereof
;
whereby
it
is
cleare
and
manifest
,
that
newly
aduanced
vertue
,
or
as
we
call
it
,
vpstart
nobility
,
and
of
the
first
head
,
being
ioyned
with
worth
and
desert
,
whereby
it
is
raised
,
howsoeuer
it
hath
not
the
precedence
in
ciuill
meetings
,
yet
without
all
comparison
,
is
to
be
preferred
in
the
iudgement
and
estimation
of
all
that
are
good
,
before
ancient
nobilitie
,
which
in
the
race
of
succession
hath
outlasted
vertue
,
and
is
contaminated
and
defiled
with
vice
and
wickednes
.
The
which
howsoeuer
it
is
scarce
acknowledged
amongst
many
that
professe
Christianity
,
yet
was
it
plainly
discerned
&
confessed
by
Pulchrius
multò
parari
quam
creari
nobilem
.
Auson
.
in
Solon
.
sentent
.
Eurip
.
apud
Stobaeum
,
Serm
.
86.
the
Heathens
,
who
had
no
other
guide
then
the
light
of
nature
.
One
saith
,
that
it
is
better
to
purchase
nobilitie
by
desert
,
then
to
haue
it
by
inheritance
.
Another
saith
,
that
he
esteemeth
nobilitie
chiefely
for
goodnes
,
and
that
he
would
account
him
to
be
ignoble
and
base
,
who
is
vniust
and
destitute
of
vertue
,
though
he
could
deriue
his
pedigree
from
a
better
then
Iupiter
.
So
Harmodius
vpbraiding
Iphicrates
,
a
famous
Emperour
or
commander
with
basenes
of
birth
,
receiued
a
fit
answere
:
The
honor
(
saith
he
)
of
my
house
beginneth
Plutarch
.
Apothegm
.
with
me
,
and
the
honor
of
thine
endeth
with
thee
.
So
the
wise
Socrates
answered
a
vicious
noble
man
,
obiecting
vnto
him
meanenesse
of
birth
:
My
parentage
(
saith
he
)
is
a
Stobaeus
,
serm
.
90.
Melius
est
nobilitatem
peperisse
quàm
acceptam
corrupisse
.
Salust
.
in
Bello
Iugurth
.
Praestat
in
obscuritate
generis
virtute
,
quam
in
mai●rum
claritate
vitijs
cumulari
.
Greg
.
Nazian
.
in
nobilem
malè
moratum
.
Ecclesiasticus
22.
8.
9.
disgrace
vnto
me
,
and
thou
to
thy
parentage
.
Finally
,
another
concludeth
,
that
it
is
much
better
to
be
the
parent
of
a
mans
owne
nobility
,
then
to
corrupt
and
disgrace
it
,
hauing
receiued
it
from
his
ancestors
.
With
these
accordeth
that
ancient
Father
,
who
affirmeth
that
it
is
much
rather
to
be
chosen
to
be
adorned
with
vertue
,
though
a
man
be
of
obscure
parentage
▪
then
being
descended
of
famous
progenitours
,
to
abound
with
vices
;
euen
as
the
rose
is
better
which
yeeldeth
a
fragrant
and
sweet
smell
,
though
it
spring
from
a
prickling
plant
,
then
a
thorne
or
briar
,
growing
in
a
fruitfull
soile
,
which
is
good
for
nothing
but
for
the
fire
.
To
the
same
purpose
the
Sonne
of
Syrach
saith
,
that
If
children
liue
honestly
,
they
shall
put
away
the
shame
of
their
parents
,
but
if
they
be
proud
with
hautinesse
and
foolishnesse
,
they
defile
the
nobilitie
of
their
kindred
.
But
as
this
worldly
nobilitie
is
vaine
and
of
no
worth
:
so
§.
Sect
.
10.
That
worldly
nobilitie
is
vnprofitable
.
also
is
it
altogether
vnprofitable
,
being
seuered
from
those
vertues
and
good
parts
which
were
in
those
progenitours
,
who
did
first
ennoble
the
familie
;
for
as
it
doth
not
profit
the
streame
that
it
floweth
from
a
cleare
fountaine
,
when
as
it
St●mmata
quid
faciunt
?
quid
prodest
Pontice
longo
▪
Sangui●e
censeri
?
pictos
ostendere
vultus
maiorum
,
&c.
Iuuen
.
Satyr
.
8.
selfe
is
full
of
filth
or
mudde
,
by
reason
of
the
filthinesse
of
it
owne
channell
:
no
more
doth
it
auaile
any
to
haue
noble
and
vertuous
ancestors
,
when
as
themselues
are
poisoned
and
corrupted
with
dishonorable
qualities
,
and
disgracefull
vices
.
Who
would
not
thinke
his
folly
ridiculous
,
who
being
himselfe
lame
,
should
be
proud
because
he
is
descended
from
able
and
actiue
parents
?
or
being
himselfe
blind
,
should
boast
of
his
progenitors
quicke
eye-sight
?
or
being
dumbe
,
should
bragge
of
their
eloquence
:
or
finally
being
a
starke
foole
,
should
glorie
and
vaunt
himselfe
in
his
ancestors
wisdome
?
And
surely
it
is
no
lesse
absurde
for
any
,
to
beare
themselues
high
in
the
vertue
and
worth
of
their
predecessours
,
when
there
is
nothing
in
them
but
vice
and
worthlesnesse
;
there
being
farre
greater
cause
why
their
progenitors
should
be
ashamed
of
such
a
degenerate
ofspring
,
then
why
they
should
be
proud
of
such
ancestors
,
whom
they
do
not
at
all
resemble
in
their
vertues
and
good
parts
.
It
is
true
indeed
that
a
yong
colt
is
much
esteemed
for
his
race
,
and
the
vntried
whelpe
for
his
kind
he
commeth
of
:
but
if
being
come
to
proofe
,
there
be
no
courage
or
mettle
in
the
one
,
nor
any
swiftnes
or
sagacity
in
the
other
;
notwithstanding
their
race
and
kind
,
we
esteeme
no
better
of
themselues
,
but
as
jades
and
curs
;
because
it
is
not
the
goodnes
of
their
kind
which
will
helpe
them
in
the
race
,
or
cause
them
to
win
the
game
,
if
they
be
vtterly
void
of
selfe-excellencie
.
And
so
in
like
maner
,
howsoeuer
greatnes
of
birth
may
commend
yong
nobilitie
,
as
giuing
some
hope
in
course
of
nature
,
that
they
will
resemble
the
worth
and
vertues
of
their
progenitours
:
yet
when
being
come
to
riper
age
,
they
plainly
discouer
that
they
are
vtterly
degenerate
,
ful
of
base
qualities
,
ignoble
and
vicious
:
they
(
notwithstanding
the
worth
of
their
ancestors
)
are
to
be
esteemed
seruile
and
contemptible
.
For
as
parentage
doth
not
absolutely
conferre
vertue
,
so
neither
nobilitie
;
and
as
vertue
it selfe
is
not
hereditarie
;
so
neither
is
nobilitie
,
which
(
as
I
haue
said
)
is
chiefly
grounded
vpon
vertue
and
goodnes
.
We
see
by
experience
,
that
from
the
same
oare
commeth
base
drosse
and
pure
gold
,
from
the
same
roote
,
a
sharpe
prickle
and
a
sweet
rose
,
and
from
the
same
graine
of
corne
,
both
straw
and
chaffe
,
and
also
pure
wheate
:
And
it
is
often
to
be
seene
that
the
same
vertuous
parents
haue
both
good
and
bad
children
descended
of
them
:
so
faithfull
Abraham
had
an
Ismael
,
as
well
as
an
Isaac
;
and
Isaac
as
well
a
prophane
Esau
,
as
a
vertuous
Iacob
:
good
Samuel
had
a
degenerate
ofspring
:
and
holy
Dauid
had
as
well
an
Absolon
and
Adoniah
,
as
a
Salomon
,
and
a
Nathan
:
whereby
it
appeareth
Virtus
non
est
haereditaria
.
that
vertues
cannot
be
entailed
like
lands
,
or
though
such
an
entaile
were
made
,
yet
it
proueth
no
perpetuitie
,
seeing
it
is
easily
cut
off
,
when
as
they
degenerate
from
their
ancestors
,
and
hold
a
contrarie
course
in
all
manner
of
vice
and
wickednesse
.
But
let
vs
consider
the
vnprofitablenes
of
worldly
nobilitie
§.
Sect
.
11.
The
vnprofitablenes
of
worldly
nobility
shewed
by
diuers
examples
.
Luke
338.
in
some
particular
examples
.
Cain
,
as
we
know
,
was
the
first
borne
of
Adam
,
who
had
his
descent
from
God
himself
,
and
was
heire
apparant
to
the
whole
world
,
but
what
did
it
auaile
him
to
haue
the
most
excellent
man
for
his
father
,
and
the
soueraigne
King
of
heauen
and
earth
,
in
some
sort
,
for
his
grand-father
?
Or
what
did
his
great
birth-right
profit
him
,
when
as
defiling
his
heart
with
rage
and
crueltie
,
and
his
hands
with
innocent
blood
,
he
made
himselfe
to
become
a
base
vagabond
vpon
the
earth
?
What
did
it
benefit
Cham
to
be
noblie
descended
of
that
great
and
righteous
Patriarch
Noah
,
the
second
maine
roote
of
repaired
mankind
,
when
as
by
his
wickednes
he
became
subiect
to
the
curse
,
and
being
free-borne
,
did
by
his
vice
and
sin
make
himselfe
an
abiect
seruant
?
What
did
it
profit
Ismael
to
be
the
first
borne
of
faithfull
Abraham
,
or
Esau
to
be
the
eldest
sonne
of
religious
Isaac
,
when
as
the
one
becōming
a
derider
of
Gods
promises
,
was
as
it
were
excommunicate
and
cast
out
of
that
family
,
to
which
the
couenant
of
grace
was
made
&
appropriated
;
and
the
other
shewing
himselfe
a
prophane
contemner
of
holy
and
heauenly
things
,
lost
both
the
birth-right
&
the
blessing
?
It
were
infinit
to
stand
vpon
such
particulars
;
and
therefore
for
breuitie
sake
,
contenting
our selues
with
these
few
,
let
vs
also
consider
the
truth
hereof
in
a
whole
people
or
countrie
.
What
nation
in
the
world
was
euer
comparable
in
nobilitie
to
the
people
of
the
Iewes
?
who
being
descended
from
Abraham
the
Father
of
the
faithfull
,
had
the
Lord
himselfe
for
the
first
and
immediate
founder
of
their
common-wealth
,
yea
for
their
King
and
Soueraigne
,
who
iudged
,
ruled
and
gouerned
them
,
as
it
were
by
his
owne
mouth
in
difficult
causes
,
holding
in
his
owne
hand
the
royall
lawes
and
prerogatiues
,
till
they
vnthankefully
desired
another
King
,
and
would
needs
be
ruled
like
other
nations
.
Againe
,
that
which
other
people
counterfeited
,
they
truly
had
;
namely
,
the
Lord
himselfe
for
their
Law-giuer
,
who
proclaimed
the
chiefe
summe
of
their
lawes
by
his
own
glorious
voice
,
and
at
large
expounded
them
by
his
faithfull
seruant
Moses
;
all
which
were
much
more
excellent
then
the
lawes
of
any
other
nation
.
Moreouer
,
if
we
respect
antiquitie
,
they
were
most
ancient
,
there
being
no
histories
that
make
mention
of
any
common-wealth
,
which
was
constituted
long
after
the
common-wealth
of
Israel
:
for
whereas
all
writings
and
records
were
meerely
fabulous
among
the
Heathens
before
the
wars
of
Troy
;
the
learned
haue
found
that
this
warre
was
long
after
the
setling
of
the
state
of
Israel
,
when
as
they
had
Iephthe
for
their
Iudge
.
Finally
,
there
was
neuer
any
nation
,
who
could
so
plainly
and
distinctly
shew
the
antiquitie
of
their
houses
and
kinred
,
by
reason
of
that
exact
diuision
of
their
tribes
,
families
and
inheritances
,
which
was
religiously
obserued
among
them
.
But
yet
what
did
all
this
nobilitie
of
the
people
of
Israel
auaile
them
,
when
as
degenerating
from
their
ancestors
,
they
lost
their
vertues
,
the
true
life
and
soule
of
their
nobility
,
and
became
vicious
and
polluted
with
all
manner
of
sinne
?
Surely
nothing
at
all
;
for
do
not
the
Prophets
of
God
notwithstansting
all
this
(
looking
vnto
what
they
were
,
and
not
respecting
from
whom
they
were
descended
)
Esai
.
1.
4.
10.
call
them
the
seed
of
the
wicked
,
corrupt
children
,
people
of
Gomorrah
?
Do
they
not
tell
them
,
that
the
cursed
Cananites
were
their
kinted
,
their
father
an
Amorite
,
and
their
Ezech
.
16.
3.
mother
an
Hittite
?
Yea
doth
not
Iohn
the
Baptist
go
further
,
calling
them
a
generation
of
vipers
,
and
charging
them
no
more
to
challenge
Abraham
for
their
father
,
seeing
they
nothing
resembled
him
in
his
faith
and
other
vertues
?
And
doth
Matth
.
3.
7.
9.
not
our
Sauiour
himselfe
disgrace
them
with
the
same
title
?
and
when
they
gloried
in
their
nobility
,
because
they
were
Matth
.
12.
34.
Abrahams
seed
,
doth
not
he
tell
them
,
that
if
they
were
the
children
of
Abraham
,
they
would
do
the
workes
of
Abraham
,
Iohn
8.
44.
and
plainly
affirmeth
that
they
were
the
children
of
the
diuell
,
because
they
did
his
will
,
and
resembled
him
in
performing
their
wicked
lusts
?
So
small
account
haue
Christ
and
his
Prophets
made
of
this
worldly
nobility
,
being
seuered
from
vertue
and
polluted
with
vice
and
wickednes
.
Neither
is
it
any
maruell
if
that
nobility
which
is
deriued
from
earthly
parents
,
doth
nought
profit
those
who
do
not
imitate
their
vertue
,
when
as
kinred
and
consanguinity
with
Christ
Iesus
himselfe
,
who
was
not
only
man
,
but
also
the
glorious
Sonne
of
God
,
did
not
at
all
auaile
those
,
who
were
not
as
neere
vnto
him
in
faith
,
as
they
were
in
blood
:
for
when
it
was
told
him
that
his
mother
and
brethren
did
wait
to
speak
with
him
,
lightly
accounting
of
earthly
kinred
,
he
far
preferreth
before
it
that
kinred
which
was
spirituall
,
affirming
Mat
.
12.
49.
50.
Nulla
praerogatiua
in
successione
est
nisi
fidei
adstipul●tur
haereditas
.
Ambros
.
in
Luc
.
cap
.
3.
Ioh
.
7.
3.
5.
7.
that
his
disciples
,
who
heard
and
obeyed
his
Fathers
will
,
were
his
brethren
,
sisters
and
mother
.
And
how
little
he
esteemed
of
those
who
were
his
brethren
in
the
flesh
,
and
did
not
adhere
vnto
him
by
a
liuely
faith
,
it
may
plainly
appeare
in
the
seuenth
of
Iohn
,
by
that
disagreeing
dialogue
that
was
betweene
them
.
So
when
a
woman
admiring
his
doctrine
cried
out
,
that
the
wombe
was
blessed
that
bare
him
,
and
the
paps
that
gaue
him
sucke
,
he
correcteth
her
speech
,
saying
,
yea
rather
blessed
are
they
that
heare
the
word
of
God
Luke
11.
27.
and
keepe
it
.
And
therefore
if
this
consanguinitie
with
Christ
Iesus
himselfe
be
vnprofitable
,
vnlesse
through
faith
we
be
of
spirituall
kinred
with
him
,
how
little
will
it
auaile
vs
to
claime
the
most
noble
on
earth
for
our
ancestors
and
progenitors
,
if
we
be
degenerate
from
them
in
vertue
,
grace
and
goodnesse
?
And
thus
haue
I
shewed
that
this
worldly
nobility
hath
in
§.
Sect
.
12.
That
worldly
nobility
maketh
men
proud
and
negligent
in
the
duties
of
religion
.
it
neither
worth
nor
profit
.
But
we
are
further
to
know
,
that
most
commonly
it
is
accompanied
with
much
hurt
;
for
first
it
puffeth
men
vp
with
a
proud
conceit
of
their
owne
greatnes
,
and
maketh
them
to
contemne
all
others
,
whom
they
excell
in
noble
ancestors
,
titles
,
armes
and
such
like
honors
,
in
regard
whereof
nobility
is
called
the
fuell
of
pride
:
the
which
(
as
one
saith
)
Christian
nobles
should
be
far
from
,
because
Nobilitas
carnalis
est
fomes
superbi●
.
Fulgen
.
de
statu
viduali
Epist
.
2.
August
.
de
Ser
.
Do●
.
in
monte
.
lib
.
2.
tom
.
4.
together
with
the
poore
and
ignoble
they
call
God
their
Father
,
which
they
cannot
truly
and
religiously
say
,
vnlesse
they
also
acknowledge
them
to
be
their
brethren
:
yea
it
causeth
them
not
only
to
carry
and
demeane
themselues
proudly
towards
men
,
but
also
towards
God
himselfe
,
by
whom
they
were
aduanced
to
their
greatnes
,
and
maketh
them
quite
to
forget
that
they
were
euer
thus
beholding
vnto
him
,
to
cast
his
commandements
behind
their
backes
,
and
either
vtterly
to
neglect
the
duties
of
his
worship
and
seruice
,
or
at
least
the
publike
meanes
therof
,
contenting
themselues
with
their
priuate
and
home-deuotions
.
For
thinking
it
vnfit
for
their
nobility
and
greatnes
,
to
adioyne
themselues
with
the
vulgar
people
,
and
that
they
should
imbase
their
honor
too
much
by
comming
into
the
publike
congregation
,
they
content
themselues
with
their
Chaplaine
,
as
Micha
with
his
Leuite
,
and
not
induring
the
publike
Ministrie
,
where
sinne
is
reproued
without
respect
of
persons
,
and
the
conscience
searched
to
the
bottome
;
they
commit
themselues
ouer
to
his
cure
,
who
hauing
his
present
meanes
and
future
hopes
wholly
depending
vpon
them
,
dare
not
say
any
thing
that
may
incurre
their
displeasure
;
nor
yet
apply
any
salues
to
their
festred
sores
,
which
might
cure
thē
to
the
bottome
,
because
they
would
too
much
vex
and
trouble
their
delicate
and
wanton
patients
;
but
only
such
healing
salues
as
draw
ouer
the
sore
a
faire
skinne
of
carnall
security
,
but
leaue
the
core
behind
,
&
neuer
free
them
from
the
inward
putrefaction
.
And
this
(
I
doubt
not
to
say
)
is
one
chiefe
and
speciall
cause
of
the
irreligion
and
prophanenes
of
the
nobility
of
these
times
,
because
they
neglect
the
ordinance
of
God
in
the
publike
Ministery
of
the
Word
,
which
is
the
ordinary
meanes
of
conuersion
and
saluation
,
and
either
do
not
at
all
performe
this
outward
seruice
vnto
God
,
or
else
after
their
owne
fashion
,
without
power
or
profit
,
making
himselfe
of
their
charge
,
vnto
whose
charge
they
commit
themselues
;
their
seruant
,
before
they
make
him
their
shepheard
,
and
to
depend
vpon
them
for
his
bodily
nourishment
and
meanes
of
life
,
before
they
will
depend
vpon
him
for
their
spirituall
nourishment
&
the
food
of
their
soules
,
which
they
wil
haue
cooked
after
their
owne
fashion
,
and
fitted
to
their
dainty
pallet
with
their
owne
pleasing
sauce
,
or
else
he
is
sure
to
lose
their
fauour
,
and
with
it
the
fruit
of
all
his
labours
,
and
all
the
hopes
of
his
tedious
seruice
,
and
base
dependancie
.
Secondly
,
this
worldly
nobility
which
is
seuered
from
§.
Sect
.
13.
That
nobilitie
seuered
from
vertue
,
disgraceth
those
that
haue
it
.
vertue
,
doth
but
disgrace
those
that
haue
it
,
and
when
they
by
their
worth
are
not
an
honor
vnto
it
,
it
becommeth
a
dishonor
vnto
them
;
for
it
is
vnto
them
as
a
light
,
which
not
only
draweth
mens
eyes
to
looke
vpon
them
,
but
also
doth
consequently
discouer
their
vices
and
deformities
,
and
set
them
out
to
the
publike
view
:
euery
one
being
apt
to
obserue
the
faults
of
their
superiours
,
as
soule
staines
in
finer
clothes
and
as
blacke
clouds
hiding
from
their
eyes
the
Suns
brightnes
;
and
to
passe
that
censure
,
that
is
most
vncomely
for
those
Turpe
est
bene
nati●
malè
viuere
.
In
maxima
fortuna
minima
est
licentia
.
Salust
.
in
conspir
.
Catelin
.
of
so
good
birth
,
to
disgrace
themselues
with
so
euill
a
life
.
So
that
they
who
are
of
greatest
estate
,
haue
in
their
actions
and
cariage
the
least
liberty
▪
because
their
doings
are
more
curiously
obserued
,
and
sharpely
censured
,
and
much
being
expected
from
them
,
they
are
much
more
blamed
then
other
men
,
whe●
as
they
come
short
of
expectation
.
In
which
respect
,
one
compareth
these
nobles
to
such
Musitians
,
as
comming
in
with
costly
clothes
and
excellent
instruments
,
do
mooue
great
expectation
in
the
beholders
;
but
hauing
harsh
and
vntunable
voices
,
and
a
rude
and
vnskilfull
touch
,
all
their
brauery
tendeth
to
their
more
disgrace
,
not
only
because
Cicero
.
lib
.
4.
ad
Herennium
.
themselues
are
ignorant
bunglers
,
but
also
do
abuse
and
deceiue
the
beholders
expectation
.
Againe
,
as
it
doth
disgrace
themselues
and
sheweth
their
faults
,
so
also
hauing
discouered
them
,
it
much
aggrauateth
them
,
both
as
it
sheweth
greater
vnthankfulnesse
towards
God
,
by
abusing
his
more
rich
mercy
,
wherewith
he
hath
priuiledged
them
aboue
Quanto
illustriores
homines
in
seculo
scientiâ
&
genere
;
tanto
pluribus
sunt
perditionis
exemplum
.
Bernard
.
epist
.
109.
ad
Gaufrid
.
others
,
and
also
because
their
sinnes
,
by
reason
of
their
greatnes
,
being
more
exemplary
,
do
draw
on
their
inferiours
to
their
imitation
.
And
consequently
as
it
doth
aggrauate
sin
,
so
it
doth
increase
their
condemnation
,
Gods
iustice
proportionating
the
punishment
according
to
the
measure
of
mens
faultines
;
so
that
where
sinne
hath
run
ouer
,
there
also
iudgement
doth
ouer-flow
.
Now
the
vices
of
nob●litie
are
greater
,
and
more
inexcusable
then
other
mens
,
both
in
respect
of
the
former
reasons
,
and
also
because
they
haue
degenerate
from
their
ancestors
,
and
with
their
neglect
of
other
meanes
,
haue
not
at
all
profited
by
domesticall
examples
,
nor
bin
bettered
,
although
their
worthie
progenitors
haue
left
vnto
them
the
memoriall
of
their
vertues
,
as
a
paterne
for
their
imitation
.
But
of
these
points
I
shall
haue
occasion
to
speake
more
hereafter
,
and
therefore
will
heere
briefly
passe
them
ouer
.
Seeing
therefore
this
worldly
nobility
is
of
no
excellencie
,
§.
Sect
.
14.
That
spirituall
nobility
is
much
to
be
preferred
before
that
which
is
worldly
.
vnprofitable
and
momentany
,
and
so
farre
from
bringing
vnto
any
great
good
,
that
it
is
through
mans
corruption
the
cause
of
much
hurt
,
let
vs
not
ouerualue
it
,
or
too
much
set
our
hearts
vpon
it
;
but
learning
to
despise
and
contemne
it
,
as
being
of
smal
worth
,
let
vs
labour
to
aduance
our selues
to
spirituall
and
heauenly
nobility
;
both
because
it
is
most
excellent
and
profitable
,
and
also
not
like
the
other
peculiar
,
to
some
few
,
but
common
to
all
,
who
setting
their
hearts
and
affections
vpon
it
,
doe
with
all
their
desires
and
indeauours
seeke
and
sue
for
it
.
The
excellencie
of
this
spirituall
and
heauenly
nobility
,
appeareth
both
in
their
freedome
that
haue
it
,
and
also
in
their
aduancement
.
They
are
freed
from
the
Rom
.
6.
12.
slauish
tyrannie
of
Satan
,
and
from
the
base
seruitude
of
sin
:
Sola
apud
Deum
libertas
est
non
seruire
peccatis
.
Summa
apud
Deum
nobilitas
est
,
clarum
esse
virtutibus
.
Hieron
.
ad
Celant
.
de
institut
.
matrisfam
.
tom
.
1
M●hi
seruus
est
quisquis
turpiter
&
flagitiosè
viuit
,
mihi
libe●
est
quisquis
virtute
vitaeque
integritate
praestat
.
Gregor
.
Nazianz
.
in
nobil
.
malè
morat
.
Nobilitatis
primum
nobis
diuinitus
ind●tae
specimen
est
,
vt
affectibus
imper●mus
.
Greg
.
Nazian
.
de
theolog
.
Orat
.
2.
Rom
.
8.
15.
so
that
as
the
Apostle
saith
,
it
shall
no
longer
reigne
in
their
mortall
bodies
;
the
which
is
to
be
esteemed
the
chiefest
part
of
true
nobilitie
,
when
as
holding
nothing
from
these
base
lords
,
they
owe
all
their
fealtie
,
allegiance
,
and
seruice
to
the
lord
of
all
,
and
supreame
king
of
heauen
and
earth
.
Whereas
contrariwise
,
they
who
are
most
noble
in
their
worldly
estate
,
are
notwithstanding
all
their
honours
and
high
titles
,
of
a
most
abiect
and
base
condition
,
as
long
as
they
remaine
in
the
slauerie
and
bondage
of
sin
and
Satan
;
for
what
more
vile
seruitude
can
be
imagined
,
then
to
be
the
seruant
of
sin
,
and
to
remaine
Satans
drudges
,
ready
to
doe
his
will
?
Againe
,
this
spirituall
and
true
nobility
freeth
vs
from
the
ouerruling
power
of
our
corrupt
affections
,
and
from
the
tumultuous
tyrannie
of
our
violent
passions
,
bringing
them
vnder
the
rule
of
the
law
of
God
,
and
in
subiection
to
holy
reason
.
The
which
priuiledge
worldly
nobility
wanteth
;
and
consequently
bringeth
with
it
small
grace
or
profit
:
for
what
auaileth
it
a
man
to
bee
outwardly
glorious
in
the
world
,
and
inwardly
base
in
himselfe
?
to
haue
other
men
to
cap
and
crouch
to
him
,
when
as
he
serueth
more
vitious
and
base
masters
then
the
worst
that
serue
him
?
and
whilest
others
stoupe
vnto
him
,
and
doe
him
honour
;
hee
disgraceth
himselfe
by
stouping
and
yeelding
to
his
vile
affections
and
violent
passions
?
Finally
,
this
true
and
christian
nobilitie
,
doth
cause
vs
to
stand
boldly
in
the
presence
of
our
great
king
,
in
assurance
of
his
loue
,
and
to
offer
vnto
him
our
willing
seruice
,
not
for
seruile
feare
,
either
of
his
heauie
curse
pronounced
in
his
law
,
or
of
his
feareful
punishments
denounced
against
sin
,
either
respecting
this
life
or
the
life
to
come
;
but
out
of
a
free
and
generous
disposition
,
because
wee
loue
him
,
who
hath
loued
vs
first
,
and
thinke
nothing
too
much
which
we
can
do
for
his
glory
,
who
hath
not
thought
the
life
of
his
dearest
son
,
too
deare
for
vs
,
but
hath
freely
giuen
it
for
our
redemption
and
saluation
;
wheras
worldly
nobility
hath
no
such
priuiledge
,
seeing
it
neither
conferreth
vnto
vs
the
confidence
of
sons
,
nor
freeth
vs
from
the
slauish
feare
of
seruants
.
For
notwithstanding
all
this
worldly
glory
,
men
may
quake
with
feare
,
when
God
sheweth
the
least
sign
of
his
powerfull
presence
,
and
either
vtterly
neglect
the
duties
of
his
seruice
,
or
performe
them
securely
with
carelesse
neglect
,
or
with
great
terror
and
trouble
of
mind
.
§.
Sect
.
15.
That
the
priuiledges
of
spirituall
nobility
are
much
greater
then
of
that
which
is
worldly
.
The
aduancements
also
of
spirituall
nobility
are
ten
thousand
times
more
excellent
then
those
which
belong
to
that
which
is
worldly
;
by
this
we
stand
in
the
presence
of
princes
,
by
that
in
the
presence
of
the
glorious
king
of
heauen
and
earth
;
by
this
we
haue
oft
the
fauour
of
earthly
kings
,
by
that
we
haue
alwaies
the
fauour
of
the
king
of
glory
:
by
this
we
haue
earthly
reuenewes
which
are
but
momentanie
,
by
that
an
heauenly
inheritance
,
which
is
euerlasting
:
by
this
wee
are
honoured
and
esteemed
of
men
,
by
that
of
the
Saints
and
Angels
,
yea
of
God
himselfe
:
by
this
we
are
chief
Mat
.
12.
50.
seruants
to
the
great
monarches
of
the
world
,
by
that
wee
become
chiefe
seruants
of
the
great
monarch
of
heauen
and
Iohn
1.
12.
earth
;
yea
we
become
a
kin
to
Christ
Iesus
himselfe
,
euen
his
brothers
and
sisters
,
as
himselfe
witnesseth
;
and
through
him
the
adopted
sonnes
of
God
,
and
not
onely
sonnes
,
but
Rom
.
8.
16.
17.
also
heires
,
not
of
an
earthly
inheritance
,
but
of
an
heauenly
kingdome
,
immortall
and
vndefiled
;
in
regard
whereof
the
scriptures
giue
vs
the
titles
not
onely
of
nobility
,
but
also
of
1.
Pet
.
1.
9.
Apoc
.
1.
6.
&
5.
10.
royaltie
,
and
affirme
directly
that
wee
are
made
of
God
through
Christ
,
not
only
great
officers
of
his
heauenly
court
,
but
also
kings
who
shall
reigne
with
him
in
all
ioy
and
glory
.
And
therefore
as
much
as
a
son
excelleth
a
seruant
,
heauen
earth
,
and
God
himselfe
mortall
princes
;
so
much
more
we
are
in
our
iudgements
to
esteeme
,
and
in
our
endeuours
to
seeke
the
nobilitie
of
a
Christian
,
aboue
and
before
the
nobilitie
of
a
worldling
.
Vnto
which
we
may
the
rather
bee
incouraged
,
because
whereas
this
earthly
nobility
is
conferred
but
vpon
a
very
few
;
as
either
vpon
those
who
are
nobly
descended
,
or
vpon
such
whose
great
vertues
and
deserts
,
ioyned
with
no
lesse
good
●ap
,
and
extraordinarie
successe
in
all
their
courses
and
cariages
,
doe
aduance
to
the
s●ate
of
honour
,
and
dignifie
with
those
high
titles
:
this
nobilitie
of
Mat
.
12.
50.
a
Christian
may
certainely
be
attained
vnto
,
of
as
many
as
do
with
their
desires
and
indeauours
seeke
after
it
,
vsing
the
Iohn
.
1.
12.
meanes
which
God
hath
ordained
for
this
purpose
;
namely
,
the
diligent
hearing
and
fruitfull
obeying
of
Gods
word
,
and
a
liuely
faith
in
Iesus
Christ
.
And
therefore
let
vs
more
esteeme
,
affect
,
and
seeke
that
which
excelleth
,
both
in
worth
and
certaintie
;
and
cont●●ning
this
worldly
nobility
which
is
commonly
vnprofitable
,
often
hurtfull
,
seldome
,
or
not
without
great
difficultie
attained
,
and
but
for
a
moment
of
time
retained
and
possessed
;
let
vs
aspire
with
an
holy
and
happie
ambition
,
vnto
that
heauenly
royaltie
,
which
we
may
certainely
find
if
we
carefully
seeke
it
,
and
hauing
obtained
it
,
shall
haue
with
it
all
profit
without
hurt
,
ioy
without
molestation
,
and
happinesse
without
end
.
CHAP.
XIII
.
Of
kingdomes
and
monarchies
.
ANd
thus
much
concerning
the
vanitie
of
§.
Sect
.
1.
That
kingly
and
supreme
authority
is
in
it selfe
good
and
to
bee
reuerenced
and
respected
.
worldly
nobilitie
.
The
last
and
highest
degree
of
worldly
aduancement
and
preferment
,
is
kingdome
and
soueraignty
,
empire
and
supreame
dominion
,
whereby
men
being
exalted
into
the
royall
throne
,
doe
rule
and
gouerne
whole
common-wealths
.
Of
which
I
shall
neede
to
speake
the
lesse
,
because
much
of
that
which
hath
beene
spoken
concerning
power
,
authoritie
,
and
nobilitie
,
may
easily
by
the
discreet
reader
bee
fitted
and
applied
hereunto
.
And
therefore
I
will
adde
onely
some
things
which
may
seeme
more
peculiar
to
this
royall
and
soueraigne
aduancement
.
Where
first
wee
are
to
know
that
the
following
discourse
is
not
intended
to
shew
the
vanity
,
or
perswade
the
contempt
of
cruell
and
barbarous
tyrannie
,
which
being
odious
to
God
and
men
,
n●●ds
no
reasons
to
moue
all
to
haue
it
in
detestation
and
base
esteeme
;
but
of
lawful
monarchies
and
kingdomes
,
abused
either
by
ouerualuing
their
worth
,
or
through
the
corruption
and
saultinesse
of
gouernment
.
The
contempt
whereof
as
it
ought
not
to
be
absolute
in
any
but
onely
in
respect
of
abuse
:
for
it
is
a
thing
of
as
great
esteeme
as
any
else
in
the
world
,
when
as
a
good
king
ruleth
well
,
and
not
according
to
his
owne
lusts
and
vnlimited
pleasure
,
but
according
to
the
law
of
God
,
the
law
of
nations
,
and
the
particular
lawes
of
his
owne
kingdome
:
so
ought
it
not
to
be
in
all
,
but
in
those
onely
who
are
either
possessed
,
or
in
possibility
of
this
supreame
soueraignetie
;
vnlesse
it
be
as
we
vnderstand
it
comparatiuely
in
respect
either
of
spirituall
graces
,
or
heauenly
ioyes
.
For
as
for
those
who
are
in
subiection
,
they
are
to
honour
and
esteeme
their
soueraignes
in
the
next
place
to
God
himselfe
:
seeing
this
rule
and
authoritie
is
Gods
ordinance
,
and
kings
are
his
deputies
Psal
.
82.
1.
6.
and
lieuetenants
,
and
as
it
were
the
great
stewards
of
his
familie
,
whom
hee
hath
dignified
by
giuing
them
his
owne
name
and
titles
,
and
hath
bound
vs
by
his
word
to
owe
and
yeeld
vnto
them
all
honour
,
loue
and
dutie
.
So
the
Apostle
saith
,
Let
euery
soule
be
subiect
to
the
higher
powers
,
for
there
is
Rom
.
13.
1.
2.
1
:
Pet
.
2.
13.
no
power
but
of
God
,
and
the
powers
that
be
are
ordained
of
God
,
&c.
And
as
it
is
to
be
highly
esteemed
of
the
people
,
as
being
an
ordinance
of
God
in
it selfe
good
;
so
also
because
it
is
so
necessarie
to
the
wel-being
of
a
commonwealth
,
that
it
is
impossible
without
it
that
it
should
stand
,
much
lesse
flourish
and
prosper
.
For
look
what
the
shepheard
is
to
the
sheep
,
the
pilote
to
the
ship
,
the
captaine
to
the
souldier
,
yea
the
head
and
heart
to
the
body
;
and
such
is
the
king
to
the
common-wealth
.
And
in
the
same
regard
this
preserment
of
soueraigne
and
§.
Sect
.
2.
That
royalty
and
supreame
authority
is
the
gift
and
blessing
of
God
.
transcendent
power
is
to
bee
duely
valued
and
esteemed
of
those
,
who
are
by
Gods
prouidence
aduanced
to
this
royaltie
;
seeing
it
is
a
great
gift
and
royall
prerogatiue
,
wherewith
the
Lord
hath
inriched
them
aboue
all
their
brethren
,
requiring
a
proportionable
thankfulnes
,
which
they
can
neuer
yeeld
,
vnlesse
they
know
and
esteeme
the
benefit
:
yea
it
is
not
only
a
gift
,
but
a
blessing
,
expressed
in
that
maine
blessing
,
wherewith
God
blessed
Abraham
,
the
great
Patriarch
and
Father
of
the
faithfull
:
I
will
make
thee
(
saith
he
)
exceeding
Genes
.
17.
6.
fruitfull
,
and
will
make
nations
of
thee
,
yea
Kings
shall
proceed
of
thee
.
Vnto
which
who
so
are
aduanced
,
they
seeme
to
be
preferred
aboue
the
estate
and
condition
of
meer
men
,
in
respect
of
their
place
and
office
,
in
regard
whereof
they
haue
Gods
name
and
titles
imparted
vnto
them
:
and
this
also
Psalm
.
82.
2.
6.
the
Lord
seemeth
to
imply
by
his
Prophet
,
where
hauing
giuen
charge
that
no
man
should
enter
by
the
East-gate
of
the
Sanctuary
,
because
the
Lord
had
entred
by
it
:
in
the
next
words
he
saith
,
that
it
shall
appertaine
to
the
Prince
,
both
to
Ezech
.
44.
2.
3.
take
therein
his
repast
,
and
to
make
it
the
way
of
his
passage
,
to
come
in
and
go
out
thereby
.
Neuerthelesse
howsoeuer
kingdomes
are
the
chiefest
of
worldly
preferments
;
yet
are
they
not
to
take
vp
the
chiefest
place
in
our
iudgements
and
affections
,
seeing
they
are
but
of
meane
worth
,
being
compared
with
Gods
spirituall
graces
,
or
the
eternall
ioyes
of
his
kingdome
.
In
respect
whereof
they
are
to
be
meanely
valued
Nec
abnuendum
est
,
si
dat
imperium
Deus
,
nec
adpetendum
.
and
moderately
desired
;
that
is
,
neither
to
be
refused
when
God
giueth
them
,
nor
to
be
affected
when
as
he
denieth
them
,
not
giuing
vnto
vs
lawfull
means
of
attaining
to
them
:
yea
they
are
directly
to
be
contemned
and
reiected
,
when
as
they
come
in
competition
for
our
loue
with
those
other
excellencies
,
as
being
in
comparison
of
them
worthlesse
and
Maius
regno
contemnere
regnum
.
vnprofitable
,
and
when
they
are
thus
abused
,
hurtful
and
pernicious
:
which
who
so
do
,
they
shew
greater
and
more
Christian
magnanimity
in
this
contempt
,
then
others
in
affecting
or
hauing
obtained
by
raigning
in
all
their
royalty
.
An
example
whereof
we
haue
in
Gedeon
,
who
was
more
enobled
Iudg
.
8.
23.
for
denying
a
kingdome
when
it
was
offered
vnto
him
;
then
his
son
Abimilech
who
with
cruell
and
vnnaturall
ambition
aspired
vnto
it
.
But
let
vs
consider
of
some
reasons
which
may
shew
the
worthlesse
vanity
of
worldly
kingdomes
,
in
comparison
of
and
incumbrances
which
a
kingdom
bringeth
with
it
.
Gods
spirituall
graces
or
heauenly
ioyes
:
the
first
may
be
taken
from
the
manifold
troubles
and
incumbrances
which
a
kingdome
bringeth
with
it
,
euen
to
those
who
iustly
come
by
it
,
and
wisely
manage
it
;
the
which
are
so
innumerable
,
irksome
and
burthensome
;
that
if
men
were
not
more
supported
with
ambition
,
then
with
reason
,
they
would
be
readie
for
wearines
to
sincke
vnder
the
waight
,
and
to
vnload
themselues
of
this
intolerable
greatnes
,
to
find
ease
in
a
more
priuate
life
.
Of
this
the
Heathen
Monarch
hauing
experience
,
said
vnto
one
who
admired
his
happines
,
and
measured
his
inward
comfort
and
contentment
by
his
outward
rule
;
If
(
saith
he
)
thou
diddest
know
with
how
many
euils
this
Diadem
Antigonus
apud
Stobaeum
.
Serm
.
49.
were
replenished
,
thou
wouldest
not
take
it
vp
,
though
thou
foundest
it
vpon
a
dunghill
.
The
truth
hereof
may
be
more
euident
,
if
we
consider
but
some
few
particulars
:
for
first
,
vnto
what
wearying
and
wasting
care
is
euen
a
good
King
subiect
vnto
,
whilest
he
desireth
and
studieth
to
act
well
his
kingly
part
,
so
as
he
may
haue
the
applause
of
God
and
his
Angels
,
and
that
both
in
respect
of
himselfe
,
and
also
that
which
he
taketh
for
his
subiects
?
And
for
himselfe
,
both
in
regard
of
his
person
and
priuate
actions
,
and
also
in
regard
of
his
place
and
publike
gouernment
.
For
the
first
,
●his
●●re
●s
extraordinary
,
that
he
may
become
a
paterne
and
president
vnto
his
people
,
whom
they
may
imitate
;
and
to
this
end
●e
desireth
to
shine
before
them
by
a
good
example
,
making
his
owne
life
both
the
exposition
and
example
of
his
lawes
,
and
appearing
both
without
substance
or
semblance
of
euill
,
to
be
also
as
good
as
he
appeareth
.
For
he
considereth
that
the
Princes
life
and
manners
,
are
the
square
and
rule
according
to
which
his
subiects
frame
themselues
in
their
whole
course
and
conuersation
:
and
therefore
he
seeth
how
much
it
behooueth
him
that
the
square
be
straight
,
lest
the
worke
be
crooked
,
and
the
whole
common-wealth
brought
out
of
Si
vis
tibi
omnia
subijcere
subijce
te
rationi
:
multos
regis
,
si
te
ratio
regat
.
Senec
.
epist
.
34.
frame
:
he
knoweth
that
he
ruleth
ouer
reasonable
creatures
,
and
therefore
studieth
first
to
conforme
himselfe
to
the
rule
of
reason
in
all
his
actions
,
that
so
they
may
the
better
subiect
themselues
vnto
his
gouernment
,
and
may
suffer
him
to
rule
as
well
in
their
hearts
as
in
their
outward
actions
.
He
findeth
by
experience
that
Princes
examples
are
most
effectuall
exhortations
,
either
to
good
or
euill
,
and
that
their
liues
are
more
powerfull
then
his
lawes
to
incline
and
moue
,
to
the
better
or
worser
part
:
and
therefore
he
spendeth
himselfe
in
studying
this
diuine
oratorie
,
that
his
life
and
example
may
speak
good
things
vnto
his
people
.
He
considereth
that
Kings
errors
are
like
the
●clipses
of
the
Sun
,
which
though
they
be
soone
past
ouer
,
yet
bring
damage
and
hurt
to
all
sublunary
and
inferiour
bodies
:
and
therefore
he
is
alwaies
watchfull
and
heedfull
ouer
his
waies
,
that
his
brightnes
be
not
blemished
by
any
vice
or
sin
,
which
might
stop
and
hinder
the
influence
of
his
good
parts
,
from
being
profitable
to
his
subiects
and
inferiours
.
The
like
care
he
taketh
for
the
well
demeaning
of
himselfe
§.
Sect
.
4.
The
cares
which
accompany
a
kingdome
in
respect
of
him
that
raigneth
.
in
his
publike
gouernment
,
hauing
alwaies
in
his
mind
,
that
he
ruleth
ouer
men
,
that
he
is
to
gouerne
them
by
law
and
reason
,
not
according
to
his
lusts
:
that
he
shall
not
alwaies
gouerne
,
but
that
the
time
shal
come
when
Prince
and
subiects
shall
be
both
alike
:
and
finally
,
that
he
must
giue
an
account
of
his
gouernment
before
the
supreame
King
of
heauen
and
earth
,
who
respecteth
not
the
person
of
Princes
,
nor
Iob
34.
19.
regardeth
the
rich
more
then
the
poore
.
In
regard
whereof
,
his
care
is
great
and
continuall
,
not
how
he
may
rule
according
to
his
will
,
but
according
to
reason
and
law
,
making
loue
and
awefull
maiestie
,
seuerity
and
sweetnes
,
mercie
and
iustice
,
to
striue
which
shall
haue
the
preheminence
,
or
rather
neuer
to
striue
,
because
he
tempereth
them
with
true
iudgement
and
wisdome
in
a
heauenly
harmonie
.
He
considereth
that
as
he
is
a
King
,
so
also
he
is
the
father
of
his
countrey
:
for
what
is
a
common-wealth
but
a
great
familie
,
ouer
which
God
hath
set
Princes
as
parents
,
not
only
to
rule
,
but
also
to
prouide
for
,
preserue
and
defend
them
?
and
therefore
how
great
his
care
must
needs
be
,
to
nourish
and
protect
so
great
a
charge
,
let
priuate
fathers
iudge
,
who
find
enough
to
do
,
to
order
and
prouide
for
their
small
company
.
Yea
he
discerneth
plainly
,
that
a
King
in
the
common-wealth
is
like
the
soule
in
the
body
,
which
howsoeuer
it
be
not
directly
&
immediately
touched
and
affected
,
either
with
the
delights
it
casteth
,
or
with
the
griefes
and
miseries
which
it
indureth
;
yet
doth
it
communicate
in
both
,
by
sympathie
and
fellowfeeling
:
and
therefore
he
doth
not
lay
vpon
his
subiects
heauie
burthens
,
because
he
also
is
pinched
with
that
waight
which
oppresseth
them
;
he
enuieth
not
,
but
greatly
reioiceth
in
their
prosperity
,
because
he
communicates
with
them
in
their
contentment
;
and
if
for
the
good
of
the
whole
body
of
the
common-wealth
,
he
find
it
necessary
to
receiue
,
rather
then
take
of
their
goods
,
that
they
may
inioy
the
rest
with
peace
and
comfort
,
he
only
croppeth
them
,
or
rather
pruneth
them
,
that
they
may
grow
the
better
,
and
doth
not
stocke
B●ni
pastoris
est
tondere
pecus
,
non
deglubere
.
Tiberius
apud
Suetonium
.
them
vp
by
the
roots
:
and
as
the
Heathen
Prince
saith
,
he
doth
like
a
good
shepheard
,
only
fleece
them
in
seasonable
time
,
and
not
pull
off
skin
and
all
;
knowing
that
the
chiefe
treasure
of
a
Prince
is
the
riches
of
his
subiects
,
and
their
coffers
his
best
exchequer
.
Finally
,
good
princes
remember
that
they
are
Gods
deputies
,
and
therefore
their
care
is
that
they
may
be
like
him
,
not
hauing
their
greatnes
to
exceed
their
goodnes
,
but
as
their
power
inableth
them
to
do
what
they
will
,
so
their
goodnes
limiteth
them
to
the
doing
of
that
which
is
profitable
for
their
subiects
:
the
which
their
care
is
so
much
more
vigilant
,
because
they
know
that
there
will
be
an
end
of
their
Lieutenantship
,
when
as
they
shall
be
called
to
an
account
of
their
gouernment
,
and
receiue
either
the
reward
of
their
iustice
,
or
the
punishment
of
their
corruptions
,
and
ill-deseruing
.
Finally
,
as
the
good
Prince
is
continually
troubled
with
§.
Sect
.
5.
The
care
which
a
King
taketh
in
respect
of
his
.
subiects
.
care
about
himselfe
,
that
he
may
performe
his
dutie
:
so
he
taketh
no
lesse
care
,
that
these
duties
performed
may
procure
the
good
and
welfare
of
his
subiects
:
as
for
example
,
that
by
his
wisdome
and
prouidence
,
they
may
haue
both
necessaries
and
sufficient
plentie
,
that
by
his
discreet
gouernment
they
may
be
kept
in
good
order
,
that
by
his
administration
of
iustice
,
euery
one
may
possesse
his
owne
right
,
and
be
preserued
from
wrongs
and
iniuries
:
and
finally
,
that
by
his
circumspection
and
power
,
his
subiects
may
be
protected
from
forren
forces
,
and
inioy
secure
peace
.
For
being
the
father
of
his
countrey
,
he
is
with
a
fatherly
affection
to
care
for
the
good
of
his
children
,
as
well
as
his
owne
,
he
is
the
skilfull
pilot
in
this
great
ship
of
the
common-wealth
,
who
sitteth
at
the
sterne
,
and
ordereth
all
for
the
preseruation
,
not
only
of
himselfe
,
but
also
the
whole
ship
,
and
all
the
passengers
who
haue
committed
themselues
to
his
care
and
prouidence
.
And
as
it
is
not
enough
for
the
rule
or
square
to
be
straight
it selfe
,
but
it
must
also
serue
as
the
instrument
to
make
other
things
conformable
to
it
owne
straightnesse
,
and
to
leuell
and
make
euen
the
whole
worke
:
so
it
is
not
enough
for
a
good
prince
that
he
be
in
himselfe
vpright
,
iust
,
and
furnished
with
al
vertues
which
become
a
priuate
man
;
but
his
care
must
also
bee
that
those
that
are
committed
to
his
charge
and
gouernment
,
may
communicate
with
him
in
all
vertue
and
goodnesse
,
because
he
is
a
publicke
person
,
and
the
head
of
this
great
body
which
must
gouerne
and
direct
his
members
,
as
shall
be
most
honorable
for
himselfe
and
profitable
for
them
.
Now
although
this
necessitie
of
taking
extraordinarie
care
for
his
owne
person
,
and
all
the
rest
of
his
subiects
be
an
happie
necessitie
,
because
it
forceth
to
that
which
is
good
;
and
howsoeuer
hee
may
haue
comfort
in
the
fruits
thereof
,
yet
who
knoweth
not
that
in
it selfe
it
is
vnpleasant
and
troublesome
;
and
so
bitter
and
distastefull
that
it
may
well
weane
any
from
the
loue
of
greatnes
?
Secondly
,
though
a
crowne
may
seeme
to
make
a
glorious
§.
Sect
.
6.
The
waightie
burthen
and
painefull
labour
which
accompanieth
soueraignty
.
shew
,
yet
it
weigheth
so
heauie
,
and
sitteth
so
vneasie
vpon
the
head
,
that
those
that
haue
it
can
take
little
delight
in
wearing
it
,
and
those
that
want
it
,
if
they
loue
their
owne
ease
,
would
if
they
once
felt
the
waight
,
be
well
content
that
they
are
not
aduanced
vnto
the
honour
,
because
also
they
are
not
pressed
with
the
waight
.
For
what
doth
hee
else
who
is
aduanced
to
this
height
of
greatnesse
but
Atlas-like
beare
vpon
his
shoulders
the
waight
of
the
whole
commonwealth
;
and
whilest
he
is
lifted
vp
into
the
seate
of
honour
,
is
pressed
downe
againe
with
his
waighti●
burthen
?
What
doth
he
else
but
toile
with
the
greatest
labour
of
all
,
euen
the
labour
of
the
mind
,
continually
studying
how
hee
may
either
preserue
or
aduance
his
owne
glory
,
and
his
subiects
good
:
and
what
is
hee
better
that
sinketh
vnder
the
burthen
of
gold
then
he
who
is
oppressed
with
the
waight
of
earth
;
what
ease
hath
he
more
that
toileth
in
the
golden
mines
,
then
he
who
laboureth
in
the
●lay
pit
,
or
quarrey
of
stones
.
They
are
aduanced
indeed
with
the
glorious
titles
of
monarches
,
kings
and
soueraignes
;
but
what
are
they
in
truth
but
the
great
seruants
of
the
common-wealth
,
who
labour
and
take
paines
for
the
generall
good
?
What
are
they
but
Antigonus
apud
Aelian
.
var.
hist
.
lib
.
2.
stewards
of
this
great
familie
,
who
whilest
they
haue
the
rule
and
disposing
of
all
,
haue
also
the
care
and
burthen
of
all
laid
vpon
them
?
and
what
is
their
reigne
,
but
as
one
of
them
spake
by
experience
,
a
glorious
seruitude
?
Wee
know
that
the
pilote
as
hee
hath
the
greatest
rule
in
the
ship
,
so
hee
hath
the
greatest
part
in
the
paines
and
labour
;
for
his
mind
is
exercised
whilest
others
are
at
rest
,
and
watcheth
at
the
sterne
whilest
the
passengers
securely
sleepe
.
The
captaine
likewise
as
hee
hath
most
honour
,
so
hee
carieth
the
greatest
burthen
;
for
whilest
the
common
souldiers
take
care
,
and
prouide
onely
for
themselues
,
he
also
extends
his
care
,
prouidence
,
and
labour
for
the
good
&
preseruation
of
the
whole
companie
.
Now
if
the
rule
of
a
ship
,
or
of
a
small
troupe
bee
so
burthensome
and
laborious
,
what
shall
wee
thinke
of
the
gouernment
of
a
whole
countrie
and
common-wealth
?
Thirdly
,
these
great
potentates
are
much
more
turmoyled
§.
Sect
.
7.
That
princes
are
much
troubled
with
the
violence
of
their
vnrulie
affections
.
with
the
violence
of
their
affections
then
priuate
men
,
their
greatnes
adding
strength
to
their
passions
,
and
making
them
furious
and
vnresistable
,
or
themselues
more
impatient
if
they
be
resisted
,
their
anger
is
more
easilie
inflamed
,
because
their
greatnesse
maketh
them
impatient
of
bearing
the
least
iniurie
,
although
it
exposeth
them
also
to
more
then
any
other
.
Being
incensed
,
they
burne
inwardly
with
a
desire
,
and
burst
outwardly
into
the
act
of
more
furious
reuenge
,
measuring
the
punishment
which
they
take
of
the
partie
offending
rather
according
to
their
owne
greatnesse
,
then
to
the
fault
which
is
committed
;
and
hauing
herein
power
in
their
hands
to
doe
what
they
will
,
they
often
doe
more
then
they
should
.
Their
hopes
are
greater
both
in
respect
of
the
obiect
and
things
hoped
for
,
and
in
respect
of
the
affection
it selfe
,
their
great
power
making
them
beleeue
that
they
can
compasse
whatsoeuer
they
desire
;
and
the
more
strong
their
expectation
was
,
the
greater
is
their
impatiencie
when
as
it
appeares
frustrate
;
not
so
much
oft
times
for
missing
the
thing
,
as
for
not
hauing
their
will
;
or
because
it
doth
appeare
that
their
power
is
limited
and
not
omnipotent
.
Their
griefes
are
more
in
number
,
and
more
piercing
and
sharpe
in
their
operation
then
other
mens
;
both
because
of
the
manifold
causes
thereof
,
which
must
needs
happen
often
in
the
multitude
Non
tam
rerum
natura
quam
patientium
dispositio
magna
vel
parua
videri
facit
incumbentia
mala
.
Chrysost
.
ad
pop
.
Antioch
.
homil
.
18.
Multos
timere
debet
quem
▪
multi
timent
.
of
their
affaires
;
and
also
because
the
greatnesse
of
their
spirits
doth
make
them
much
to
aggrauate
them
through
their
impatiencie
,
and
gauleth
their
minds
the
more
through
their
much
strugling
.
But
of
all
other
passions
they
are
most
troubled
and
perplexed
with
feare
,
it
being
a
thing
necessarie
,
that
they
whom
many
feare
,
should
also
themselues
feare
many
;
and
that
they
who
intermeddle
with
manifold
businesses
of
great
nature
,
and
that
oft
times
betweene
aduerse
parties
,
must
needs
incurre
the
hatred
of
many
,
and
together
with
hatred
perill
and
danger
.
Neither
doth
the
multitude
of
enemies
so
much
amate
them
as
because
they
are
secret
and
vnknowne
,
nor
their
force
so
much
as
their
hidden
treacherie
.
For
as
the
bullet
is
more
dangerous
then
the
sword
,
because
killing
before
it
is
discouered
,
there
is
no
ward
for
it
:
so
these
vnexpected
blowes
of
traitours
,
being
giuen
secretly
and
at
vnawares
,
are
much
more
to
be
feared
then
the
violence
of
professed
enemies
,
because
they
wound
&
giue
no
warning
.
Now
these
secret
foes
are
much
more
common
to
princes
then
open
enemies
;
seeing
their
greatnes
is
no
more
apt
to
stir
vp
enmitie
against
them
,
then
to
worke
a
care
in
those
in
whom
it
is
bred
to
hide
and
conceale
it
,
because
here
especially
professed
hatred
taketh
away
opportunitie
of
reuenge
,
and
turneth
the
mischiefe
vpon
his
head
that
threatneth
it
.
In
regard
whereof
princes
,
whilest
they
know
not
whom
to
feare
,
are
apt
to
feare
all
,
and
vpon
small
occasions
Multò
peius
est
regibus
quam
seruientibus
,
quia
isti
singulos
,
illi
vniuersos
timent
.
to
haue
euen
those
whom
they
haue
chosen
to
guard
them
in
iealousie
and
suspition
.
Wherein
(
as
one
saith
)
they
are
in
worse
estate
then
seruants
,
seeing
these
feare
but
one
,
and
they
all
.
Neither
in
truth
are
their
feares
causelesse
,
or
greater
then
§.
Sect
.
8.
The
dangers
which
are
incident
to
those
that
are
in
supreame
authoritie
.
A●s
prima
regni
est
posse
inuidiam
pati
.
Senec
.
in
Here
.
furen
.
Reg●are
non
vult
esse
qui
in●isus
timet
,
Simul
ista
mundi
conditor
posuit
Deus
,
odium
atque
regnum
.
Senec
.
in
Thebaide
.
Qui
regit
aut
dijs
aut
subditis
infestus
.
Odium
qui
nimiùm
timet
,
regnare
nescit
.
Senec
.
in
O
Edipo
.
1.
King
.
22.
31.
their
dangers
;
for
their
might
and
glory
exposes
them
to
the
enuie
of
all
that
are
ambitious
,
who
though
they
haue
not
their
greatnesse
of
state
,
yet
are
they
no
lesse
hautie
in
heart
;
and
therfore
are
euer
ready
to
vndermine
and
supplant
them
by
their
treacherous
plots
and
conspiracies
,
when
as
they
conceiue
the
least
hope
of
aduancing
themselues
by
their
ruine
.
And
as
they
are
much
endangered
through
enuie
,
so
no
lesse
by
the
hatred
of
their
inferiours
;
for
if
they
should
find
no
other
fault
in
them
to
prouoke
their
malice
;
euen
their
goodnes
is
a
sufficient
argument
to
make
them
hated
of
the
wicked
,
and
their
vpright
administring
of
iustice
is
enough
to
make
them
abhorred
of
the
lewde
and
licencious
;
in
which
regard
princes
must
make
account
either
by
doing
of
their
dutie
to
be
hated
of
men
,
or
by
neglecting
it
to
bee
hated
of
God
;
to
sit
still
and
doe
nothing
worth
the
doing
,
or
by
atchieuing
worthie
actions
fit
for
their
greatnesse
,
to
indanger
themselues
to
the
treacherous
practises
of
the
malicious
.
Besides
these
dangers
;
vnto
which
enuie
and
malice
exposes
them
at
home
,
they
are
more
endangered
then
others
in
respect
of
open
enemies
and
forraine
forces
:
for
it
is
not
to
supplant
priuate
men
that
armies
are
leuied
,
but
the
king
is
the
marke
at
which
they
leuell
;
whose
life
to
them
is
more
then
the
destruction
of
ten
thousand
subiects
,
because
it
is
no
lesse
mortall
to
the
common-wealth
when
the
head
is
cut
off
,
then
if
the
whole
body
were
mangled
in
peeces
.
Neither
are
they
more
endangered
by
enemies
then
by
false
friends
,
seeing
experience
teacheth
that
many
who
haue
escaped
safe
from
all
the
attempts
and
forces
of
their
professed
foes
,
haue
beene
catched
in
the
priuie
snares
,
and
secret
treacheries
,
which
those
whom
they
accounted
their
dearest
friends
haue
laid
and
plotted
against
them
.
For
it
is
impossible
for
these
great
potentates
to
satisfie
the
desires
of
all
that
depend
vpon
them
,
and
by
preferring
some
before
others
,
they
procure
the
secret
hatred
of
the
rest
,
whom
pride
2.
King
.
19.
37.
and
selfeloue
maketh
beleeue
that
they
aswell
deserued
to
be
aduanced
;
and
this
maketh
them
ioyne
with
their
enemies
when
as
they
promise
to
satisfie
their
hopes
,
and
to
repaire
their
ruined
estates
.
Now
these
dangers
are
more
dangerous
and
more
deepely
,
and
that
iustly
apprehended
of
Kings
,
then
of
subiects
,
not
only
for
that
they
haue
more
to
lose
then
the
ordinarie
sort
,
but
also
because
they
extend
to
the
no
lesse
hurt
of
the
common-wealth
,
then
of
themselues
,
which
good
Princes
loue
better
then
their
owne
liues
:
for
when
the
Prince
is
hurt
the
whole
countrie
bleedeth
at
his
wounds
;
and
when
this
great
shepheard
is
smitten
,
then
the
silly
sheepe
are
scattered
and
indangered
to
the
rapine
of
the
rauenous
wolfe
.
Fourthly
,
Princes
are
no
little
vexed
with
the
ingratitude
§.
Sect
.
9.
Of
the
vngratitude
of
the
people
towards
their
gouernors
.
of
their
people
;
for
when
they
haue
taken
all
their
care
,
and
indured
all
that
labour
,
and
hazarded
themselues
to
all
those
dangers
,
whilest
they
indeauour
to
gouerne
their
subiects
with
iustice
,
and
to
preserue
them
in
peace
and
plenty
;
all
their
paines
is
rewarded
with
vngratitude
,
their
good
deeds
with
euill
words
,
their
doubtfull
actions
with
sinister
censures
Regium
est
malè
audire
,
cum
benefacias
.
Alexander
.
apud
Plutarch
.
in
Apothegm
.
Si
quis
malè
rexerit
dijs
poenas
dabit
;
si
bene
odio
à
ciuibus
habetur
.
Chrysippus
apud
Stob
.
Serm
.
43.
and
malicious
interpretations
;
the
common
people
being
naturally
apt
to
condemne
that
in
superiours
,
which
being
aboue
their
reach
,
they
are
not
able
to
vnderstand
,
and
to
mislike
the
present
gouernment
,
be
it
neuer
so
vnblameable
.
Neither
is
it
possible
for
any
man
to
please
all
that
ruleth
many
,
or
to
do
that
which
is
acceptable
vnto
God
,
and
to
gaine
the
applause
of
the
vulgar
people
;
seeing
they
are
diuided
into
as
many
phantasies
as
they
haue
heads
,
the
which
are
not
only
diuers
,
but
expresly
contrary
to
one
another
;
this
man
louing
what
that
man
hateth
,
and
one
admiring
what
another
despiseth
,
and
desiring
which
another
loatheth
and
abhorreth
:
so
that
it
is
as
possible
to
reconcile
truth
and
falshood
,
and
light
with
darknes
,
as
to
accord
this
dissenting
multitude
,
or
to
vnite
their
opinions
and
affections
to
the
approuing
and
desiring
of
the
same
thing
.
Now
vpon
these
often
mislikes
of
the
passages
of
gouernment
,
followeth
also
a
mislike
of
the
gouernour
,
and
a
wearines
of
being
vnder
his
rule
,
ioyned
with
a
desire
of
the
successours
aduancement
;
whom
when
they
haue
,
they
serue
with
the
same
sauce
,
being
as
readie
to
traduce
his
gouernment
,
maligne
his
person
,
and
to
censure
all
his
actions
,
as
they
were
his
predecessors
.
And
these
are
the
euils
which
accompany
kingdomes
§.
Sect
.
10.
The
great
account
that
Princes
haue
to
make
at
the
day
of
iudgement
.
in
this
life
,
euen
when
the
Prince
affects
and
desires
to
gouerne
wel
.
But
that
which
may
more
weane
mens
harts
from
the
loue
of
soueraignty
aboue
al
these
euils
&
inconuenieces
,
respects
the
life
to
come
:
namely
,
that
great
reckoning
and
account
which
Princes
are
to
make
at
the
day
of
iudgement
;
for
howsoeuer
in
this
life
they
are
priuiledged
from
giuing
a
reason
of
their
actions
vnto
men
,
yet
the
great
King
of
heauen
and
earth
,
from
whom
they
haue
receiued
their
Empire
Wisdome
6.
3.
and
dominion
,
will
audit
all
their
accounts
,
and
haue
a
reckoning
of
al
those
rich
talents
which
he
lent
vnto
them
:
then
must
they
yeeld
an
account
how
they
haue
spent
their
great
riches
and
reuenewes
,
how
they
haue
imployed
all
their
supreame
power
and
authority
,
for
the
executing
of
iustice
and
iudgement
,
and
for
the
rewarding
of
the
good
,
and
punishment
of
the
euill
:
how
they
haue
spent
that
precious
time
allotted
vnto
them
for
the
gouernment
of
the
people
,
whether
they
haue
improued
it
to
the
best
aduantage
for
the
glory
of
their
Lord
and
good
of
their
subiects
,
or
else
haue
consumed
it
in
carnall
pleasures
,
and
prophane
riotousnes
.
Then
must
they
giue
a
reckoning
of
their
owne
life
,
whether
they
haue
shined
as
lights
before
their
people
,
and
led
them
in
the
waies
of
godlines
by
their
good
example
;
or
contrariwise
haue
scandalized
them
by
their
euill
liues
,
and
mislead
them
into
the
by-paths
of
sinne
as
presidents
of
wickednes
.
Finally
,
they
must
be
accountable
at
that
day
,
for
not
only
all
those
sinnes
which
themselues
haue
committed
,
but
also
for
all
those
committed
by
their
subiects
,
vnto
which
they
haue
been
either
principals
,
by
their
commandement
,
or
accessaries
through
their
conniuencie
,
and
neglect
of
the
execution
of
iustice
.
Now
if
a
mans
owne
sins
shall
be
a
burthen
intollerable
,
then
what
shall
become
of
them
who
must
giue
an
account
also
of
the
sins
of
many
thousands
,
which
through
their
default
haue
bin
committed
?
But
besides
these
manifold
euils
which
attend
vpon
kingdomes
,
§.
Sect
.
11.
That
worldly
kingdomes
●bused
,
are
the
causes
of
many
sins
.
euen
when
they
are
well
gouerned
,
there
are
innumerable
others
which
do
accompany
them
when
they
are
abused
:
vnto
which
abuse
man
through
naturall
corruption
is
most
prone
;
for
this
highest
worldly
prosperity
puffing
men
vp
with
pride
,
doth
make
them
forgetfull
of
God
,
negligent
in
all
good
duties
,
and
to
contemne
all
vertue
,
as
befitting
rather
priuate
men
then
themselues
,
who
are
so
powerfull
,
potent
Sanctitas
,
pictas
,
sides
priuata
bona
sunt
,
qua
iuuat
rege●
cant
.
Senec
.
in
Thyeste
.
Exc●●
aula
qui
volet
esse
pius
Virtus
&
summa
potestas
non
cocunt
.
Lucan
.
lib
.
8.
and
glorious
,
that
they
need
not
the
helpe
of
vertue
to
commend
them
:
or
if
at
all
it
be
of
any
vse
,
they
thinke
that
only
a
colour
or
shadow
of
vertue
may
serue
the
turne
,
to
grace
them
to
the
deceiued
eyes
of
the
common
people
,
though
they
haue
no
substance
thereof
,
but
are
vtterly
destitute
of
it
in
deed
and
truth
.
And
as
this
greatnesse
of
estate
vsually
hindereth
men
in
the
course
of
vertue
,
so
doth
it
as
commonly
cast
them
headlong
into
all
maner
of
sin
;
as
contempt
of
religion
,
prophanenes
,
and
vtter
neglect
of
all
holy
duties
,
pride
,
insolencie
,
cruelty
,
oppression
,
vnbrideled
reuenge
,
and
the
rest
,
making
euery
thing
lawful
which
liketh
,
and
to
seeme
good
in
their
iudgement
,
which
they
haue
an
appetite
vnto
in
their
loose
and
vnlimitted
affections
?
But
especially
through
their
transcendent
and
ouer-topping
power
they
are
prone
to
the
sinnes
of
iniustice
,
oppression
,
wrongs
and
iniuries
,
as
the
Lord
describeth
their
manners
1.
Sam
.
8.
11.
12.
13.
and
course
of
carriage
,
when
he
would
discourage
his
people
from
affecting
their
gouernment
;
of
which
sins
few
Rulers
can
with
good
Samuel
and
Moses
acquite
themselues
,
and
1.
Sam
.
12.
3.
plead
not
guiltie
,
if
the
Lord
should
summon
them
to
iudgement
.
Now
what
are
kingdomes
to
be
esteemed
if
they
be
Remota
iustitia
regna
sunt
magna
latrocinia
:
vnde
Socrates
ridebat
,
&
causam
quaerenti
respondebat
,
vide●
magnos
lat●ones
ad
supplicium
duci
sacere
paru●s
.
August
.
Serm
.
31.
Tom
.
10.
void
of
iustice
,
and
full
of
wrong
,
cruelty
and
oppression
?
Surely
(
as
one
saith
)
where
this
sacred
iustice
is
not
admitted
,
great
kingdomes
are
but
great
theeueries
;
and
as
the
wise
Philosopher
accounted
them
,
great
monarches
are
but
great
theeues
,
if
they
rule
by
iniustice
and
cruell
tyranny
.
Finally
,
of
what
worth
or
profit
are
the
royalties
of
a
kingdome
,
if
ruling
inferiours
,
they
become
slaues
to
their
owne
vices
,
and
whilest
they
command
others
,
are
themselues
at
the
command
of
their
base
affections
and
corrupt
passions
?
For
when
this
royalty
and
seruitude
of
vice
are
ioyned
together
,
it
maketh
(
as
one
compareth
it
)
such
a
Prince
,
like
vnto
a
King
taken
Chrysost
.
in
1.
Tim
.
6.
Hom.
18.
prisoner
of
the
Barbarians
,
who
suffer
him
still
to
weare
his
crowne
,
and
to
keepe
on
his
royall
apparell
,
but
yet
force
him
therein
to
performe
all
base
offices
;
as
to
carrie
water
,
to
grind
in
the
mill
,
and
drudge
in
the
skullery
;
in
which
case
his
goodly
ornaments
do
but
serue
with
more
despite
,
to
put
him
in
mind
of
his
misery
,
and
(
as
it
were
)
the
more
to
vpbraid
and
cast
in
his
teeth
the
greatnesse
of
his
fall
,
and
the
basenes
of
his
seruitude
:
and
surely
this
similitude
doth
most
liuely
set
foorth
the
abiect
condition
of
wicked
Kings
;
for
there
is
no
seruitude
so
vile
and
base
as
this
of
sinne
,
which
may
well
disgrace
all
royalty
and
soueraignety
,
but
can
neuer
be
graced
by
it
.
Finally
,
vnto
this
euill
of
sinne
,
into
which
kingdomes
§.
Sect
.
12
Of
the
punishments
which
God
afflicteth
on
euill
Kings
.
through
abuse
do
mislead
the
great
potentates
of
the
world
,
we
may
adde
also
the
euill
of
punishment
,
which
as
an
inseparable
companion
,
still
waiteth
vpon
it
;
for
howsoeuer
the
Monarches
of
the
earth
hauing
the
law
in
their
owne
hands
,
are
priuiledged
from
comming
to
the
barre
,
and
exempted
from
the
iudgement
seate
of
earthly
men
,
yet
can
they
not
escape
the
iudgement
seate
of
God
,
but
of
necessity
they
must
come
to
their
answere
,
and
vndergo
deserued
punishment
when
the
Lord
commeth
in
visitation
.
A
notable
place
to
this
purpose
we
haue
in
the
sixth
chapter
of
the
booke
of
Wisdome
,
vnto
which
for
breuitie
sake
I
referre
the
Reader
.
Wisd
.
chap.
6.
vers
.
1.
to
the
tenth
.
Iob
12.
18.
19.
21.
So
also
Iob
saith
,
that
the
Lord
looseth
the
colar
of
Kings
,
and
leadeth
Princes
as
a
prey
,
and
ouerthroweth
the
mightie
;
he
powreth
contempt
vpon
Princes
,
and
maketh
the
strength
of
the
mightie
weake
.
Now
the
punishments
which
more
especially
the
Lord
inflicteth
vpon
euil
Princes
are
for
the
time
of
their
raigne
terrible
feares
,
and
affrighting
horrors
:
and
secondly
he
allotteth
to
their
tyrannie
but
a
very
short
time
,
and
then
bringeth
vpon
them
sudden
destruction
.
In
the
former
respect
tyrants
and
wicked
Kings
are
most
miserable
in
the
middest
of
all
their
royaltie
and
maiestie
,
being
continually
haunted
with
these
feares
,
as
with
hellish
furies
,
and
so
affrighted
through
the
guilt
of
their
owne
consciences
,
that
they
are
neuer
at
rest
,
nor
haue
any
peace
or
true
ioy
in
their
hearts
,
in
the
middest
of
all
their
outward
mirth
and
iollity
,
they
feare
company
alike
and
solitarines
;
that
for
feare
of
assault
,
and
this
for
want
of
helpe
.
In
the
day
time
they
seldome
looke
straight
forward
for
feare
of
being
surprised
at
vnawares
,
but
commonly
they
looke
askew
with
many
sudden
turnings
,
as
though
they
were
in
a
crowd
of
enemies
,
and
looked
who
should
giue
the
first
stab
.
Neither
haue
they
more
rest
in
the
night
;
for
hearing
the
least
noise
waking
,
they
suspect
a
conspiracie
;
and
being
asleepe
,
they
are
affrighted
with
terrible
dreames
,
and
fearefull
visions
.
They
are
so
much
in
feare
of
their
enemies
that
they
are
neuer
quiet
till
hauing
contriued
their
ruine
,
they
haue
also
brought
them
to
destruction
.
And
of
their
friends
so
iealous
and
suspitious
,
that
the
least
occasion
turneth
the
confidence
which
they
haue
of
their
fidelity
into
doubting
and
distrust
,
which
being
a
little
nourished
with
selfe-guiltinesse
,
their
friendship
is
turned
into
enmitie
,
and
their
loue
into
mortall
hatred
.
So
that
a
tyrant
is
neuer
in
safety
,
no
not
when
hee
is
compassed
with
his
strongest
guard
:
for
a
king
cannot
Non
tutus
ibi
rex
est
,
vbi
a
rege
nihil
tutum
est
.
Necesse
est
multos
timeat
quem
multi
timent
.
Senec
.
lib
.
2.
de
ira
.
cap
.
11.
Metui
capiunt
,
metuique
timent
.
Senec
.
in
Agamem
.
73.
there
be
safe
,
where
nothing
is
in
safety
from
the
king
;
or
though
he
should
be
sometime
safe
,
yet
can
he
neuer
bee
secure
,
for
it
is
of
necessitie
,
that
he
whom
many
feare
,
should
also
himselfe
feare
many
,
euery
one
desiring
his
destruction
whom
he
seruilely
feareth
;
and
that
his
owne
danger
may
be
preuented
with
the
others
ruine
.
And
heereof
it
is
that
howsoeuer
tyrants
desire
rather
to
be
feared
then
loued
,
yet
they
are
ready
againe
to
feare
this
feare
,
lest
what
they
threaten
against
others
be
retorted
vpon
their
owne
heads
.
In
regard
of
which
terrors
and
continuall
feares
many
tyrants
and
wicked
kings
could
desire
to
be
vnburthened
of
their
greatnesse
,
that
they
might
also
bee
deliuered
from
these
dangers
and
expected
euils
;
but
that
they
hold
their
kingdome
as
a
ban-dog
by
the
eares
,
there
being
neither
safety
in
keeping
nor
forgoing
it
;
for
howsoeuer
at
first
it
was
in
the
tyrants
choice
whether
he
would
lay
claime
vnto
it
or
no
;
yet
hauing
taken
it
vpon
him
,
he
hath
not
the
like
liberty
and
safetie
to
desist
from
his
gouernment
when
he
will
,
in
regard
of
the
many
outrages
which
hee
hath
committed
,
and
iniuries
which
hee
hath
offered
,
which
would
bee
punished
and
reuenged
,
if
hee
were
not
still
armed
with
soueraigne
power
.
The
second
vsuall
punishment
which
God
inflicteth
vpon
§.
Sect
.
13.
That
God
bringeth
vpon
euill
kings
hastie
destruction
.
tyrants
and
euill
kings
,
is
hasty
and
vnexpected
destruction
;
which
is
so
common
and
ordinarie
,
that
a
man
shall
hardly
find
a
king
that
reigneth
long
which
ruleth
wickedly
:
insomuch
that
the
wise
man
of
Greece
being
demanded
what
hee
had
seldomest
seene
;
answered
,
a
tyrant
liuing
to
Thales
a●ud
Plutarch
.
in
conuiu
.
252.
Violenta
nemo
imperia
continuit
diu
,
moderata
durant
.
Senec
.
in
Troade
2●0
.
old
age
.
The
which
as
it
is
chiefly
brought
to
passe
through
the
iust
iudgement
of
God
,
who
when
there
is
none
to
iudge
and
punish
,
doth
himselfe
goe
the
circuit
,
and
sit
vpon
the
bench
;
so
in
respect
of
second
causes
it
standeth
with
reason
,
that
he
for
whom
euery
one
layeth
snares
should
at
length
be
catched
of
some
,
though
hee
haue
escaped
many
.
And
well
were
it
with
tyrants
if
this
were
all
their
punishment
to
haue
a
shamefull
death
after
a
sinfull
life
:
but
this
is
but
the
beginning
of
their
miserie
;
for
after
this
first
punishment
of
bodilie
destruction
,
inflicted
vpon
them
as
it
were
at
the
quarter
sessions
;
there
is
a
farre
greater
reserued
for
the
time
of
Gods
generall
assises
,
euen
the
eternall
death
and
condemnation
both
of
their
bodies
and
soules
,
as
a
iust
recompence
of
all
their
oppressions
,
iniuries
,
cruelties
and
outrages
which
they
haue
offered
against
their
brethren
,
for
whose
good
and
preseruation
al
their
power
of
gouernment
was
by
God
committed
to
them
.
And
thus
haue
I
briefly
shewed
the
manifold
euils
which
§.
Sect
.
14.
Of
the
spirituall
kingdome
which
euery
one
should
labour
after
.
accompanie
kingdoms
,
whether
they
be
wel
vsed
or
abused
;
al
which
may
serue
as
reasons
to
shew
their
worthlesnes
,
and
to
incite
all
,
that
if
they
will
needs
be
ambicious
,
they
would
aspire
to
kingdomes
of
greater
value
and
excellencie
;
namely
,
that
soueraignty
and
regiment
which
is
spiritual
and
heauenly
.
And
first
,
that
they
spiritually
raigne
whilest
they
continue
on
earth
,
that
so
they
may
continually
raigne
in
the
kingdome
of
heauen
.
So
the
authour
of
the
booke
of
Wisedome
exhorteth
:
If
your
delight
(
saith
hee
)
bee
in
thrones
Wisd
.
6.
21.
and
scepters
,
O
kings
of
the
people
,
honour
wisedome
,
that
ye
may
raigne
for
euer
.
Now
this
regiment
is
chiefly
exercised
in
our selues
,
when
as
deposing
sinne
from
raigning
in
our
mortall
bodies
,
we
doe
erect
in
vs
the
kingdome
of
Iesus
Christ
,
suffering
him
to
raigne
in
vs
by
his
word
and
holy
spirit
.
And
when
by
vertue
hereof
our
reason
being
sanctified
and
assisted
,
doth
raigne
and
rule
ouer
our
corrupt
affections
and
vnrulie
passions
,
reforming
some
which
may
be
seruiceable
,
and
subduing
,
mortifying
,
and
slaughtering
others
which
are
vnprofitable
and
vnamendable
;
especially
when
as
wee
Rex
est
qui
metuit
nihil
Rex
est
qui
cupit
nihil
hoc
regnum
sibi
quisque
dat
.
Senec
.
in
Thyeste
.
crucifie
our
carnall
concupiscence
,
our
greedie
auarice
and
proud
ambition
,
and
set
vp
in
our
minds
true
contentation
,
which
maketh
vs
truly
kings
,
inioying
all
,
and
needing
nothing
,
and
neither
hoping
after
that
we
haue
not
,
nor
fearing
to
forgoe
that
we
haue
.
Which
kingdome
euery
one
may
haue
,
and
none
can
take
away
.
Finally
,
if
we
will
needs
raigne
as
kings
,
let
vs
not
affect
§.
Sect
.
15.
That
we
are
to
labour
after
the
kingdome
of
heauen
.
2.
Tim
.
2.
12.
and
set
our
hearts
vpon
earthly
kingdomes
,
but
rather
let
vs
bee
content
here
in
this
vale
of
teares
to
suffer
with
Iesus
Christ
,
that
we
may
eternally
raigne
with
him
.
Let
vs
not
aspire
vnto
worldly
monarchies
,
where
the
impossibility
of
obtaining
may
iustly
free
vs
from
affecting
and
hoping
;
for
as
the
world
hath
but
one
sunne
,
so
a
kingdome
admits
but
of
one
soueraigne
;
but
let
vs
seate
our
affections
in
heauen
,
where
we
shall
all
raigne
as
kings
,
and
yet
one
not
any
whit
Apoc
.
22.
5.
lessen
anothers
dominions
;
but
the
greater
the
number
is
,
the
greater
is
the
royalty
and
glory
of
all
,
the
greater
also
is
their
ioy
and
happinesse
.
Finally
,
let
vs
not
much
affect
this
earthly
soueraignty
,
which
is
accompanied
with
so
many
cares
,
troubles
,
labours
,
feares
and
dangers
;
but
rather
let
vs
set
our
harts
vpon
that
kingdome
of
peace
and
glory
,
where
there
is
no
care
to
disturbe
our
quietnesse
,
no
trouble
to
hinder
our
happinesse
,
no
griefe
to
distast
our
ioyes
,
no
feares
nor
dangers
to
disquiet
our
minds
;
but
secure
rest
,
vnspeakeable
happinesse
,
glory
without
measure
,
and
ioyes
without
end
;
which
whosoeuer
seeke
shall
surely
find
,
and
hauing
attained
to
it
,
shall
neither
bee
disturbed
in
it
,
nor
depriued
of
it
.
CHAP.
XIIII
.
Of
the
worthlesse
vanitie
of
worldly
riches
.
ANd
thus
haue
I
shewed
the
vanity
of
worldly
§.
Sect
.
1.
That
worldly
riches
are
to
be
contemned
as
vaine
and
worthlesse
.
honours
and
preferments
.
Let
vs
in
the
next
place
consider
of
worldly
riches
;
which
if
we
throughly
examine
we
shall
find
,
that
howsoeuer
worldlings
make
such
high
account
of
them
that
they
prefer
them
before
the
saluation
of
their
soules
;
yet
they
are
in
truth
if
wee
compare
them
with
Gods
spirituall
graces
and
heauenly
ioyes
,
vaine
,
worthlesse
,
and
void
of
excellencie
.
For
if
honours
which
are
esteemed
more
excellent
,
are
,
as
we
haue
shewed
,
vaine
&
of
no
worth
;
and
pleasures
which
are
more
sweet
and
comfortable
,
are
(
being
thus
compared
)
of
no
value
or
esteeme
,
as
wee
shall
see
hereafter
▪
then
how
great
is
the
vanity
,
and
how
small
the
excellencie
of
worldly
riches
,
which
are
of
a
more
base
and
contemptible
nature
,
being
but
as
it
were
seruants
vnto
the
other
,
which
are
only
desired
and
prouided
to
serue
for
their
vses
and
imployments
?
Neither
doth
any
man
(
vnlesse
it
bee
some
sottish
misers
,
who
in
getting
riches
haue
lost
their
wits
)
esteeme
of
riches
for
their
owne
sake
,
but
as
they
serue
for
their
vse
,
either
to
aduance
their
honour
and
reputation
by
bestowing
them
bountifully
,
where
they
may
haue
most
credit
;
or
for
the
obtaining
and
enioying
of
their
pleasures
and
delights
:
to
which
purpose
serue
stately
houses
and
rich
furniture
,
pleasant
gardens
,
and
fruitfull
orchards
;
daintie
faire
,
and
soft
clothing
;
which
ends
if
riches
aduanced
not
,
they
would
like
contemptible
garbage
rest
vntouched
in
the
earths
bowels
without
any
to
admire
or
sue
for
them
.
Now
if
these
ends
themselues
which
are
their
chiefe
good
be
void
of
excellency
and
full
of
vanity
;
then
how
vaine
and
worthlesse
are
these
base
riches
,
which
in
an
abiect
subiection
serue
but
as
it
were
to
hold
the
stirrup
to
mount
men
vp
into
the
seate
of
honour
;
or
for
porters
to
open
vnto
them
the
doore
of
pleasures
?
And
this
was
the
cause
why
the
Apostle
Paul
Phil
.
3.
8.
so
lightly
valued
them
,
that
comparing
them
with
Christ
and
his
righteousnesse
,
hee
esteemed
them
no
better
then
dung
;
which
if
it
be
not
vaine
and
base
enough
to
shew
their
vanity
because
it
is
of
some
vse
and
profit
,
consider
that
the
wise
Salomon
valueth
them
by
that
which
is
yet
of
lesse
worth
,
calling
them
nothing
:
Wilt
thou
(
saith
he
)
cast
thine
Pro
.
23.
5.
eyes
vpon
it
which
is
nothing
?
and
lest
yet
this
nothing
should
haue
some
esteeme
,
as
doing
no
hurt
,
though
it
do
no
good
:
the
Apostle
further
telleth
vs
in
the
former
place
,
that
he
esteemed
the
things
of
this
world
as
losse
,
which
is
worse
then
nothing
,
that
he
might
win
Christ
,
and
be
partaker
of
his
righteousnesse
.
But
let
vs
consider
of
the
worthlesse
vanity
of
worldly
§.
Sect
.
2.
Of
the
vanitie
of
great
lands
and
large
Lordships
.
wealth
in
some
particulars
:
and
first
,
what
great
excellencie
is
there
in
large
Lordships
,
and
great
lands
;
seeing
the
whole
earth
is
not
so
big
as
a
pease
,
in
comparison
of
our
heauenly
countrey
;
and
yet
they
who
hold
the
greatest
possessions
,
haue
not
so
much
as
a
little
prick
or
point
in
this
small
globe
of
the
world
:
and
therefore
(
as
sometime
Socrates
said
to
Alcibiades
)
haue
not
so
much
when
they
glory
most
in
it
,
as
may
haue
the
least
place
,
or
smallest
resemblance
in
the
greatest
map
?
What
worth
or
excellencie
is
in
them
,
because
they
hold
them
in
fee-simple
,
and
haue
them
as
perpetuities
annexed
to
their
successours
,
seeing
though
they
should
thus
continue
to
the
end
of
the
world
,
it
were
but
a
moment
of
time
in
respect
of
eternitie
?
and
yet
the
longest
liuer
hath
but
a
small
part
of
this
moment
,
euen
to
the
short
period
of
his
owne
life
:
so
that
to
him
notwithstanding
the
glorious
titles
of
fee-simples
and
perpetuities
,
his
inheritance
and
possessions
are
but
momentany
,
and
as
it
were
tenements
holden
at
will
,
out
of
which
he
is
ready
daily
to
be
turned
at
the
landlords
pleasure
.
And
yet
these
small
lands
oftentimes
bring
with
them
no
small
incumbrance
;
seeing
as
an
heauie
loade
they
oppresse
mens
minds
,
so
as
they
cannot
mount
vp
alost
in
heauenly
meditations
,
nor
haue
their
conuersation
in
their
owne
countrey
,
being
clogged
with
this
lumpe
of
earth
:
and
these
momentany
possessions
,
are
causes
vnto
many
of
no
momentany
mischiefe
;
seeing
they
depriue
them
of
their
euerlasting
inheritance
,
when
they
set
their
hearts
vpon
them
:
especially
if
(
as
the
Prophet
speaketh
)
they
haue
vsed
oppression
to
inlarge
their
lordships
,
ioyning
house
to
house
,
and
field
to
field
,
inclosing
commons
and
dispeopling
townes
,
Esay
5.
8.
that
the
poore
being
rooted
out
,
they
may
place
themselues
alone
in
the
middest
of
the
earth
:
by
which
cruelty
inlarging
their
possessions
which
are
but
momentany
,
they
make
themselues
subiect
to
an
eternall
woe
,
and
most
fearefull
malediction
.
Neither
is
there
more
excellencie
or
worth
in
gold
and
§.
Sect
.
3.
Of
the
vanity
of
gold
and
siluer
.
Eccles
.
2.
8.
11.
siluer
,
which
by
the
wise
Salomon
are
reckoned
and
raunged
among
those
vanities
,
which
bring
no
good
to
the
owners
,
but
vexation
of
spirit
,
and
by
the
Prophet
directed
by
Gods
Spirit
,
they
are
called
thicke
clay
,
which
haue
their
value
and
Habac
.
2.
6.
preheminence
aboue
other
earth
,
because
they
are
a
little
more
shining
and
refined
;
neither
haue
they
their
worth
and
value
from
nature
,
but
from
mens
opinions
.
For
(
as
one
noteth
)
Chrysost
.
in
1.
Tim
.
6.
Hom.
17.
those
things
which
are
naturally
excellent
,
do
shew
their
owne
excellencie
without
any
mount-bancke
to
commend
them
,
or
to
set
them
out
to
the
shew
,
as
the
sugar
his
sweetnes
,
the
Sunne
his
brightnes
,
and
the
earth
his
fruitfulnes
:
but
these
wares
which
are
of
imaginary
worth
,
need
a
monitour
to
tell
vs
of
their
excellencie
,
or
otherwise
we
should
not
know
,
much
lesse
admire
them
.
For
if
we
do
see
copper
gilt
,
we
are
delighted
with
the
beauty
of
the
mettall
,
and
we
call
it
gold
;
but
when
those
which
are
more
skilfull
come
and
admonish
vs
that
we
are
deceiued
,
our
errour
and
admiring
wonder
leane
vs
both
together
.
Moreouer
,
we
see
Senec
.
epist
.
94.
that
God
in
the
very
placing
of
these
mettals
,
would
take
away
from
vs
all
opinion
of
their
worth
and
excellencie
:
for
whereas
the
Lord
hath
placed
his
creatures
according
to
their
dignity
(
man
only
excepted
,
who
is
in
the
place
of
his
exile
and
banishment
)
as
the
holy
Angels
in
the
highest
heauen
,
the
Sunne
,
Moone
and
Starres
in
the
firmament
,
the
elements
as
they
are
more
pure
,
so
in
place
one
superiour
vnto
another
:
he
hath
seated
these
so
much
admired
mettals
,
in
the
intrals
of
the
most
grosse
element
,
as
though
he
would
haue
vs
so
farre
from
setting
them
vpon
our
heads
,
or
our
hearts
vpon
them
,
that
he
would
haue
vs
with
contempt
to
Hierony●
,
ad
Demetriadem
.
tread
them
vnder
our
feet
.
Which
also
seemeth
to
haue
been
practised
by
the
Primitiue
Church
,
who
deliuered
not
the
price
of
their
possessions
into
the
Apostles
hands
,
but
cast
them
at
their
feet
,
to
shew
how
meanely
they
accounted
of
them
.
And
as
he
hath
placed
them
in
this
inferiour
place
,
as
fit
to
be
contemned
,
so
also
in
the
hidden
cauernes
of
the
earth
,
far
remote
from
humane
sight
,
out
of
which
they
are
not
gotten
without
infinit
toile
and
labour
;
that
he
might
hereby
withdraw
our
greedy
eye
from
looking
after
them
,
and
our
couetous
hearts
from
desiring
them
;
or
at
least
though
we
should
couet
them
,
yet
we
might
be
discouraged
with
this
intollerable
paines
in
the
pursuite
of
these
worthlesse
vanities
:
besides
,
he
hath
not
there
seated
them
in
their
beauty
and
perfection
,
fined
and
purified
,
but
in
their
oare
,
vnsightly
and
base
to
looke
vpon
,
as
hauing
in
it
much
more
drosse
then
pure
mettall
;
from
which
it
is
not
purged
and
refined
without
endlesse
moile
,
and
labour
of
the
workemen
:
who
besides
all
their
paines
haue
their
health
thereby
so
impaired
,
and
their
faces
blemished
with
swartnes
and
dead
palenes
,
that
they
seeme
to
haue
taken
vpon
them
the
deformities
of
the
mettall
,
and
to
haue
bin
content
to
make
themselues
vgly
,
that
it
may
receiue
beautie
and
brightnes
.
Notwithstanding
all
which
,
vaine
man
doting
vpon
this
worthlesse
pelfe
,
is
not
discouraged
with
all
these
labours
,
but
is
content
to
spend
his
life
and
strength
in
searching
and
seeking
,
digging
&
mining
,
purging
and
refining
of
this
earthy
drosse
,
not
caring
to
lose
himselfe
that
he
may
find
it
;
and
that
which
is
worst
of
all
,
when
by
the
worke
of
his
owne
hands
he
hath
brought
it
to
his
full
beauty
and
perfection
,
he
doth
not
only
make
it
his
chiefe
ornament
,
who
is
much
more
comely
and
gracefull
in
himselfe
,
placing
it
aboue
his
head
,
which
God
had
seated
vnder
his
feet
,
but
also
erecteth
it
as
his
idoll
in
his
heart
,
and
as
it
were
falleth
downe
before
it
to
adore
and
worship
it
,
whilest
he
loueth
,
trusteth
and
hopeth
in
it
more
then
in
God
himselfe
:
wherby
it
commeth
to
passe
that
their
soules
are
more
deformed
who
possesse
it
,
then
their
bodies
who
in
the
mines
digged
for
it
;
and
more
indangered
to
death
eternall
,
then
they
to
any
temporarie
perils
:
for
howsoeuer
their
gold
it self
shall
be
vnto
them
but
a
momentany
good
,
yet
the
rust
thereof
shall
continue
to
the
day
of
iudgement
,
to
be
a
witnes
against
them
for
their
confusion
and
condemnation
,
as
the
Apostle
speaketh
.
Seeing
Iames
5.
3.
therefore
these
base
minerals
are
in
themselues
so
contemptible
,
and
bring
vnto
vs
so
little
profit
,
and
oftentimes
no
little
hurt
:
we
may
well
admire
,
and
euen
be
astonished
at
the
cause
,
why
men
should
so
dote
vpon
them
,
louing
them
so
dearely
,
and
the
ioyes
of
heauen
so
slightly
,
and
taking
so
Fascinatio
quaedam
est
huiusmodi
res
,
quòd
aurum
et
argentum
à
nobis
tanti
pendatur
,
&
animarum
nostrarum
nulla
cura
.
Chrysost
.
in
1.
Thess
.
5.
great
care
and
paines
for
them
,
whereas
they
take
little
or
none
for
the
sauing
of
their
owne
soules
.
So
as
it
may
seeme
that
there
is
in
them
a
kind
of
witchcraft
which
thus
seduceth
and
abuseth
their
admirers
,
seeing
there
is
no
reason
to
be
giuen
,
either
in
nature
or
religion
,
why
men
should
contemne
those
eternall
treasures
and
heauenly
excellencies
,
and
pursue
with
a
besotted
and
madding
affection
,
this
earthly
trash
and
base
vanities
.
Let
vs
therefore
learne
wisely
to
stop
our
eares
against
these
charmes
;
and
howsoeuer
we
are
not
vtterly
and
absolutely
to
reiect
gold
and
siluer
,
as
being
the
creatures
of
God
:
which
(
as
hath
bin
shewed
)
may
serue
for
good
vse
;
yet
let
vs
take
heed
that
we
do
not
set
our
hearts
vpon
them
,
but
contemne
and
despise
them
,
when
they
come
in
comparison
with
Gods
spirituall
graces
,
or
our
heauenly
patrimonie
:
and
making
account
of
money
,
as
trauellers
of
their
prouision
for
their
iourney
,
which
being
moderate
serueth
for
their
vse
,
and
to
helpe
them
forward
;
but
being
excessiue
and
superfluous
,
toileth
them
as
an
heauie
burthen
,
Quid
homini
pecunia
sua
nisi
quoddam
viaticum
est
?
multa
oneri
,
moderata
vsui
.
Ambros
.
lib
.
7.
epist
.
44.
and
hindereth
them
in
their
way
;
let
vs
content
our selues
with
a
competencie
and
sufficiencie
;
or
being
not
able
to
attaine
vnto
it
,
let
vs
supply
that
with
our
minds
,
which
is
wanting
vnto
our
outward
estate
,
laying
vp
our
chiefe
treasures
in
heauen
,
where
(
as
our
Sauiour
saith
)
the
rust
cannot
corrupt
them
,
nor
thieues
spoile
vs
of
them
.
Neither
is
there
lesse
vanity
,
or
more
worth
in
other
kinds
§.
Sect
.
4.
Of
the
vanity
of
rich
iewels
and
costly
furniture
.
of
riches
:
for
what
true
excellencie
is
in
rich
iewels
and
pretious
stones
,
which
are
by
the
Creator
contemptibly
,
cast
vpon
the
earth
and
sands
with
worthlesse
regard
;
but
being
sought
and
found
by
men
,
are
sold
at
such
high
rates
,
as
not
their
owne
worth
,
but
the
buyers
phantasie
sets
vpon
them
:
in
regard
whereof
the
same
iewell
or
stone
altereth
the
price
according
to
the
worth
of
the
owner
;
and
that
which
is
esteemed
in
the
hand
of
a
poore
man
at
a
small
value
,
becommeth
precious
and
of
great
worth
when
a
richer
and
more
noble
master
is
owner
of
it
.
So
that
these
are
commended
by
their
rarity
more
then
by
their
excellency
;
by
opinion
rather
then
sound
reason
;
by
the
wealth
of
their
owners
,
rather
then
by
their
owne
worth
,
and
are
in
truth
meere
trifles
for
wantons
to
play
with
,
rather
then
any
solide
or
substantiall
good
,
which
brings
true
profit
to
those
who
are
possessed
of
them
.
The
like
also
may
bee
said
of
rich
furniture
,
and
sumptuous
houshold
stuffe
,
which
in
comparison
of
those
more
excellent
things
,
are
meere
vanities
and
worthlesse
trifles
:
neither
is
there
any
cause
why
any
man
should
much
desire
these
things
if
hee
want
them
,
or
glory
in
them
if
wee
haue
them
;
for
the
chiefe
ornaments
of
a
house
are
not
gorgeous
hangings
,
rich
beds
and
such
like
furniture
;
but
the
vertues
and
graces
of
the
inhabitants
,
the
wisedome
and
discreet
gouernment
of
superiors
,
the
dutie
and
obedience
of
inferiours
,
with
piety
,
honesty
,
and
good
order
obserued
of
all
.
Euen
as
contrariwise
the
chiefe
disgraces
and
deformities
Vilitas
&
deformitas
domus
non
a
vas●s
inordinatè
proiectis
,
non
a
neglecto
lectulo
,
non
a
muris
fumo
decoloratis
,
sed
ab
improbitate
habitantium
cernitur
.
Chrysost
.
in
Mat
.
16.
Homil
.
84.
therof
,
are
not
walles
couered
or
coloured
with
nothing
but
smoke
;
emptie
roomes
,
or
poore
furniture
:
but
when
(
as
our
Sauiour
speaketh
)
it
is
cleane
swept
of
all
vertue
and
goodnesse
,
and
blemished
and
dishonested
with
disorder
,
vice
and
wickednesse
.
Againe
,
the
great
labour
which
these
things
of
small
worth
require
,
may
serue
to
weane
the
harts
of
any
from
them
who
are
not
too
ful
of
pride
&
vaine
glory
:
for
as
at
first
they
are
not
easily
gotten
;
so
they
are
kept
with
no
lesse
difficultie
,
there
neuer
wanting
occasion
of
looking
to
them
,
folding
,
vnfolding
,
brushing
,
cleansing
,
altering
,
remouing
;
to
say
nothing
of
the
manifold
discontents
and
occasions
of
anger
which
they
bring
to
the
owners
,
if
any
of
them
chance
to
miscarie
,
or
to
be
misused
.
In
al
which
the
trouble
and
griefe
oftentimes
▪
exceed
the
comfort
and
contentment
which
they
bring
vnto
them
.
Or
if
there
be
such
care
,
prouidence
and
paines
vsed
,
that
none
of
these
things
happen
,
but
all
is
preserued
in
his
full
beautie
and
good
order
;
then
is
it
a
manifest
signe
that
most
of
their
time
is
spent
about
these
vanities
,
and
the
whole
mind
so
wholly
possessed
and
taken
vp
with
them
,
that
the
soule
is
neglected
,
and
little
or
no
paines
taken
to
decke
it
with
the
rich
ornaments
of
Gods
spirituall
and
sanctifying
graces
;
so
that
when
one
commeth
into
a
rich
mans
house
where
there
Basil
.
in
diuites
auaros
,
homil
.
7.
is
such
costly
furniture
,
so
curiously
and
carefully
disposed
and
ordered
,
he
may
probablie
suspect
that
hee
seeth
all
the
goodnesse
of
that
house
at
the
first
view
;
and
that
there
is
nothing
better
then
that
which
presenteth
it selfe
in
the
outward
shew
.
Furthermore
,
wee
are
to
know
that
these
glorious
things
bring
to
the
owners
no
lasting
delight
,
or
durable
contentment
:
for
howsoeuer
whilest
they
haue
them
but
in
their
desires
,
or
are
newly
possessed
of
them
,
they
take
great
pleasure
to
thinke
vpon
and
behold
them
;
yet
when
as
they
haue
them
continually
in
their
eye
,
and
that
they
are
become
common
and
ordinarie
,
their
delight
presently
ceaseth
;
especially
if
they
chance
to
see
more
rich
and
costly
things
of
the
same
kind
in
the
possession
of
other
men
.
And
no
maruell
,
for
if
the
sunne
it selfe
because
wee
see
it
daily
worketh
no
extraordinarie
delight
,
although
the
darke
night
comming
between
his
setting
and
rising
,
setteth
some
edge
on
our
tired
affections
;
how
much
lesse
are
wee
to
expect
that
we
can
find
it
in
these
earthly
trifles
,
whose
chiefe
glory
being
compared
to
the
sunnes
brightnesse
,
is
but
obscurity
and
grosse
darkenesse
?
Finally
,
the
more
wee
abound
with
these
rich
furnitures
,
the
more
are
wee
exposed
to
the
feare
and
danger
of
fire
,
theeues
,
yea
sillie
moaths
,
which
howsoeuer
they
be
base
and
contemptible
,
yet
haue
they
power
enough
to
pull
downe
this
pride
,
and
to
consume
the
matter
and
occasion
of
this
vaine
glory
:
or
if
all
these
with
prouidence
be
preuented
,
yet
these
glorious
shewes
doe
seldome
faile
to
expose
vs
to
enuie
,
which
vsuallie
feedeth
vpon
these
outward
appearances
of
worldly
happinesse
,
and
feeding
pineth
those
whom
it
possesseth
,
because
they
want
the
meanes
to
make
ostentation
of
such
pompe
and
glorie
.
Seeing
therefore
these
things
are
not
onely
full
of
vanitie
,
but
also
of
many
euils
and
inconueniences
,
how
much
better
were
this
cost
bestowed
vpon
the
poore
members
of
Iesus
Christ
then
vpon
these
needlesse
superfluities
,
manie
whereof
are
so
fine
and
costlie
,
that
the
owners
can
neuer
almost
find
in
their
hearts
to
vse
them
,
but
keepe
them
locked
vp
in
their
chests
not
suffering
them
to
see
the
sunne
,
vnlesse
vpon
some
speciall
occasion
,
which
hapneth
not
once
in
a
yeere
,
when
as
pride
meaneth
to
triumph
in
all
it
brauerie
,
and
causeth
them
to
make
ostentation
of
al
their
glory
?
How
much
more
were
it
for
their
credit
to
bee
with
their
wealth
beneficiall
to
manie
,
then
to
dwell
in
an
house
thus
pompouslie
furnished
?
How
much
more
wisely
should
they
imploy
Quanta
est
gloriosius
multis
benefacere
quam
magnificè
habitare
?
Clemens
Alexand
.
paedagog
.
lib
.
2.
cap
.
12.
their
wealth
for
the
good
of
men
,
then
vpon
carpets
and
hangings
?
vpon
liuing
and
reasonable
creatures
,
then
vpon
dead
and
senselesse
wals
?
How
much
more
profitable
were
it
to
haue
clothed
friends
,
then
adorned
lodgings
,
the
one
seruing
for
defence
,
the
other
exposing
them
to
the
prey
?
Lastly
,
it
may
well
weane
our
hearts
from
being
in
loue
with
this
riotous
excesse
,
if
we
consider
that
it
will
make
our
account
more
hard
and
difficult
at
the
day
of
iudgement
.
For
how
doe
we
thinke
will
this
reckoning
bee
accepted
of
our
Lord
and
Iudge
,
when
as
wee
haue
spent
his
talents
vpon
needlesse
superfluities
,
and
suffered
the
poore
members
of
Iesus
Christ
,
for
whose
vse
also
wee
receiued
them
,
to
want
necessaries
?
when
as
we
haue
adorned
our
walles
with
arras
and
tapestry
,
and
suffered
men
created
after
Gods
image
,
yea
our
brethren
and
fellow
members
of
the
same
body
,
to
starue
for
want
of
freese
to
couer
their
nakednes
?
when
our
horses
Auro
parietes
,
auro
laquearia
,
auro
fulgent
capita
columnarum
,
&
nudus
atque
esuriens
ante
s●res
nostras
Christus
in
paupere
moritur
.
Hieron
.
ad
Ga●dent
.
are
decked
with
gold
,
silke
and
veluet
,
and
poore
christians
neglected
,
not
affording
them
rags
to
couer
them
,
and
bread
to
feed
them
?
How
will
this
goe
for
currant
at
this
great
audit
,
that
wee
haue
suffered
in
the
time
of
dearth
a
great
manie
to
starue
for
want
of
reliefe
,
whereas
we
might
haue
redeemed
their
liues
from
death
,
by
parting
with
an
vnprofitable
iewell
,
or
some
needlesse
furniture
which
is
scarce
euer
vsed
?
or
how
can
wee
then
hope
to
find
mercie
with
God
,
when
as
we
haue
shewed
so
little
compassion
to
one
another
?
And
thus
it
appeareth
how
vaine
and
worthlesse
these
§.
S●ct
.
5.
Of
the
vanity
of
sumptuous
buildings
.
rich
iewels
,
and
costlie
furniture
are
iustlie
to
bee
valued
and
esteemed
.
Let
vs
in
the
next
place
consider
of
statelie
houses
and
sumptuous
buildings
,
wherein
worldlie
men
so
much
glorie
and
delight
;
in
which
after
due
examination
we
shall
find
no
more
excellencie
,
or
lesse
vanitie
.
And
first
,
if
we
will
credit
the
wise
Salomon
(
who
hauing
for
a
time
his
affection
greatlie
set
vpon
them
,
wanted
neither
witcuriouslie
to
contriue
his
stately
buildings
for
most
conuenient
vse
,
and
greatest
state
and
glory
,
nor
yet
wealth
to
second
his
inuentions
)
hee
will
tell
vs
on
his
owne
experience
,
that
when
in
this
kind
wee
haue
done
all
wee
can
,
yea
all
wee
will
,
and
in
our
hearts
desire
;
we
shall
in
the
end
of
all
our
cost
and
labour
,
find
nothing
but
vanitie
and
vexation
of
spirit
.
Againe
,
if
Eccles
.
2.
4.
11.
there
were
any
excellencie
in
these
sumptuous
buildings
,
it
is
chieflie
the
glorie
and
praise
of
the
builders
and
workemen
,
whose
art
and
skill
is
hereby
commended
,
and
not
of
the
workemaster
and
owner
,
who
had
no
other
part
to
act
in
these
workes
,
but
to
disburse
the
money
and
beate
the
charge
.
The
house
therefore
doth
not
grace
the
inhabitant
,
but
he
his
habitation
,
when
as
he
maketh
it
an
holie
temple
for
religious
duties
,
a
mansion
for
vertue
and
good
order
,
the
seate
of
good
hospitalitie
,
and
a
place
of
refuge
and
reliefe
for
the
needie
and
afflicted
.
Neither
will
these
statelie
buildings
greatlie
profit
vs
,
for
they
do
not
bring
to
the
owners
any
sound
ioy
,
quiet
and
contentation
,
which
dwell
more
often
in
poore
cottages
then
in
statelie
palaces
.
They
doe
not
free
vs
from
care
and
griefe
,
wherewith
statelie
buildings
are
often
pestred
,
when
as
thatched
houses
are
priuiledged
and
exempted
.
They
doe
not
preserue
their
lords
from
the
encounters
of
sicknesses
and
diseases
;
yea
rather
there
lieth
an
open
passage
to
let
in
gouts
,
palsies
,
collickes
,
consumptions
,
when
as
they
are
kept
out
from
entring
such
slender
buildings
,
as
will
scarce
beare
off
a
storme
,
or
hold
out
raine
.
The
thicknesse
of
their
stone
or
well
timbred
walles
,
nor
the
strength
of
their
nailed
gates
will
serue
to
keepe
out
death
;
neither
will
the
height
of
their
buildings
make
him
neede
a
skaling
ladder
,
when
hee
commeth
to
assult
their
liues
;
for
when
he
knocketh
the
doores
flie
open
,
and
he
findeth
an
easie
passage
into
their
secret
chambers
.
Furthermore
,
let
vs
consider
that
the
most
sumptuous
buildings
haue
within
a
while
a
time
of
ruine
;
and
though
they
are
assaulted
with
no
outward
violence
,
yet
they
haue
their
periods
,
when
as
they
will
fall
with
their
owne
waight
.
Besides
,
oftentimes
they
come
through
fire
,
forren
Non
solum
in
aetatibus
hominum
,
verum
&
in
structuris
aedificiorum
immatura
mors
furit
.
Chrysost
.
in
1.
Tim
.
6.
Homil
.
16.
Inspice
aediticiae
sumptuosa
quae
olim
extruxerunt
:
quid
nunc
sunt
?
ruinae
:
vbi
aedificatores
?
in
orco
.
Basil
.
Orat
.
15.
de
auaritia
.
forces
,
and
such
like
casualties
to
vntimely
ruine
;
for
not
only
in
the
ages
of
men
,
but
also
in
buildings
,
immature
death
,
and
vnexpected
destruction
,
rageth
with
furie
vnresistable
;
which
if
we
know
not
by
our
owne
reason
,
let
at
least
the
example
of
others
teach
vs
:
for
behold
the
stately
buildings
which
haue
bin
of
old
,
what
are
they
now
but
ruines
?
And
where
are
their
builders
,
which
in
all
this
cost
affected
a
name
,
but
rotten
and
consumed
in
the
graue
,
without
name
or
memorie
?
Lastly
,
let
vs
remember
that
these
stately
houses
are
seldome
erected
without
oppression
,
for
either
Naboths
vineyard
lieth
neere
vnto
them
,
which
if
he
loue
his
life
he
must
sell
them
,
because
it
is
conuenient
to
make
them
a
garden
;
or
the
poores
houses
stand
on
the
best
seat
and
must
giue
place
,
or
hinder
their
prospect
,
and
must
be
pulled
downe
,
or
else
they
must
gratifie
them
,
though
for
feare
more
then
loue
,
with
their
labour
,
carts
and
carriages
,
without
wages
or
reward
.
By
which
courses
,
when
these
sumptuous
and
beautifull
buildings
are
erected
,
a
grieuous
woe
and
heauie
curse
lieth
vpon
the
owners
:
Woe
vnto
him
(
saith
the
Ierem
.
22.
13.
15.
16.
Prophet
)
that
buildeth
his
house
by
vnrighteousnesse
,
and
his
chambers
without
equitie
:
he
vseth
his
neighbour
without
wages
,
and
giueth
him
not
for
his
worke
,
&c.
Shalt
thou
raigne
because
thou
closest
thy selfe
in
Cedar
;
did
not
thy
father
(
though
he
dwelt
in
more
homely
buildings
)
eat
and
drinke
and
prosper
,
when
he
executed
iudgement
and
iustice
?
when
he
iudged
the
cause
of
the
afflicted
and
poore
,
he
prospered
,
&c.
The
like
woe
the
Prophet
Esay
thundreth
out
against
those
,
who
ioyne
house
Esay
.
5.
8.
9.
to
house
laying
on
them
this
curse
from
God
,
that
their
houses
should
be
desolate
,
and
though
they
were
great
and
faire
,
yet
they
should
be
without
any
inhabitant
;
according
to
that
malediction
denounced
in
the
law
,
thou
shalt
build
an
house
and
not
dwell
therein
.
Which
curse
lieth
heauie
vpon
many
builders
in
these
daies
,
though
they
neuer
thinke
vpon
their
burthen
,
who
make
stately
houses
and
neuer
inhabit
them
,
and
spend
all
in
building
,
but
nothing
in
hospitalitie
;
as
though
the
vse
of
building
were
only
,
like
the
pyramides
of
Egypt
,
to
make
a
glorious
shew
;
and
as
though
they
had
no
other
inducement
to
be
at
all
this
charge
and
labour
,
then
those
had
that
built
the
tower
of
Babel
,
that
is
,
to
threaten
heauen
with
their
houses
height
,
and
get
a
name
vnto
themselues
vpon
the
earth
.
Seeing
therefore
these
sumptuous
buildings
are
alwaies
vaine
and
worthlesse
,
and
often
accompanied
with
sinne
and
wickednes
;
let
vs
learne
(
though
the
world
and
worldlings
so
highly
value
them
)
to
contemne
and
thinke
basely
of
thē
,
lobouring
to
be
inhabitants
of
that
Diuine
and
Angelicall
habitation
,
which
is
not
made
with
hands
,
but
eternall
2.
Cor
.
5.
1.
in
the
heauens
.
And
when
beholding
these
stately
houses
on
earth
,
we
begin
to
be
besotted
with
their
momentanie
beautie
and
false
glory
;
let
vs
presently
cast
vp
our
eyes
towards
heauen
;
and
if
hauing
seated
our
minds
and
meditations
vpon
that
heauenly
and
diuine
beautie
,
we
do
from
thence
reflect
our
eyes
vpon
the
chiefe
glory
of
earthly
buildings
,
they
will
seeme
but
as
childrens
houses
,
which
in
play
they
build
vpon
the
sands
,
which
euery
blast
of
wind
defaceth
,
and
euery
waue
of
water
washeth
away
;
and
as
the
houses
of
spiders
,
which
being
made
with
great
labour
,
are
with
themselues
easily
brushed
away
with
a
wing
or
broome
.
For
then
we
will
easily
conclude
,
that
if
there
be
such
goodly
habitations
in
our
pilgrimage
&
place
of
punishment
,
then
much
more
glorious
mansions
are
prepared
for
vs
in
our
owne
countrey
,
where
the
Lord
is
purposed
to
glorifie
and
reward
vs
:
if
Gods
enemies
haue
such
stately
palaces
on
earth
,
then
how
much
more
excellent
hath
the
Lord
prouided
for
his
children
in
heauen
?
If
the
great
Monarches
of
the
world
haue
mansion
houses
befitting
their
might
and
maiesty
;
then
how
glorious
is
the
Court
of
heauen
,
and
chiefe
mansion
house
of
the
King
of
Kings
,
which
he
hath
purposely
fitted
and
prepared
,
as
is
most
beseeming
his
glory
and
greatnesse
?
Surely
being
sutable
and
agreeable
vnto
his
Maiestie
,
which
is
infinite
,
it
must
needs
also
be
of
vnspeakeable
and
incomprehensible
excellencie
.
If
the
world
haue
such
a
goodly
vaulted
roofe
,
beautified
with
such
glorious
lights
,
and
imbellished
with
such
shining
starres
;
then
what
shall
we
thinke
of
our
heauenly
habitation
,
whose
floore
is
much
more
glorious
then
this
stately
roofe
?
Finally
,
if
the
Kings
of
the
earth
haue
their
marble
,
iuory
and
ieat
,
to
adorne
their
buildings
,
then
may
we
well
conceiue
that
which
the
Apostle
saw
,
Apocal
.
2●
.
namely
,
that
our
heauenly
citie
is
of
much
more
pretious
stuffe
,
the
walles
of
jasper
,
garnished
with
all
manner
of
pretious
stones
,
the
gates
of
pearle
,
and
the
streets
of
gold
.
And
therefore
if
we
affect
stately
buildings
,
let
vs
contemne
these
base
cottages
on
earth
,
and
labour
to
be
owners
of
those
glorious
and
heauenly
habitations
;
which
as
they
are
by
infinit
degrees
more
goodly
,
and
excellent
,
so
are
they
also
euerlasting
habitations
,
which
neuer
need
repaire
,
nor
any
whit
abate
of
their
first
glorie
.
And
thus
haue
I
shewed
the
vanitie
of
sumptuous
buildings
.
§.
Sect
.
6.
The
vanitie
of
a
numerous
familie
.
Let
vs
in
the
next
place
consider
if
there
be
any
more
worth
&
excellency
in
many
seruants
,
&
a
great
retinue
;
where
also
we
shall
find
,
that
howsoeuer
it
is
accounted
a
glorious
thing
in
the
world
,
to
haue
a
multitude
of
attendants
,
and
a
great
traine
attending
at
their
masters
heeles
,
yet
it
is
but
a
meere
vanitie
,
yea
if
it
be
possible
,
more
vaine
then
any
of
the
former
.
And
this
also
appeareth
by
the
testimony
of
the
wise
Salomon
,
speaking
vpon
his
owne
experience
,
who
seeking
herein
for
some
worldly
happines
,
missed
of
it
;
and
hauing
retained
such
a
multitude
of
seruants
,
as
serued
not
only
for
his
necessarie
vse
,
but
also
for
pompe
and
state
,
for
pleasure
Eccles
.
2.
7.
11.
and
delight
;
concludeth
of
this
as
of
the
rest
,
that
he
found
nothing
in
it
,
but
meere
vanitie
and
vexation
of
spirit
.
Vnto
which
testimonie
we
may
adde
diuers
reasons
,
which
shew
the
worthlesnes
of
this
great
attendance
:
for
howsoeuer
a
man
hath
hereby
from
the
mouthes
of
many
,
the
goodly
Qui
multorum
est
dominus
,
idem
multorum
seruus
esse
cogitur
.
Chrysost
.
in
Rom
.
16.
3.
titles
of
lord
and
master
,
and
the
outward
reuerence
of
cap
and
knee
,
yet
what
is
he
in
truth
,
but
a
common
seruant
vnto
them
all
,
and
euen
as
it
were
the
steward
of
the
family
,
who
taketh
the
care
and
paines
to
prouide
them
of
all
necessaries
?
yea
which
is
worse
,
hereby
he
becommeth
a
seruant
to
his
own
auarice
and
concupiscence
,
it
being
a
chiefe
cause
and
motiue
which
induceth
him
to
toile
and
labour
,
scrape
and
rake
together
,
to
oppresse
and
incroch
vpon
other
mens
rights
,
that
he
may
haue
wherewith
to
maintaine
this
numerous
multitude
to
attend
vpon
him
.
The
which
error
were
so
much
the
lesse
,
if
al
these
men
thus
intertained
,
were
faithfull
wel-lwillers
,
and
(
as
one
calleth
them
)
humble
friends
,
Seneca
.
readie
at
all
assayes
to
seeke
his
good
,
and
to
stand
in
his
defence
with
their
owne
hazard
:
but
contrariwise
experience
teacheth
,
that
among
many
seruants
are
many
enemies
,
who
because
they
are
restrained
of
their
willes
,
or
punished
for
their
faults
,
or
not
rewarded
according
to
their
expectation
,
though
it
may
be
aboue
their
deserts
,
maligne
their
master
,
and
wait
for
occasion
to
shew
their
hatred
.
Now
these
domesticall
foes
are
of
al
others
most
dangerous
,
because
they
are
no
lesse
priuie
to
al
their
masters
infirmities
,
then
ready
to
diuulge
them
vnderhand
,
where
they
may
most
disgrace
him
;
neither
can
any
thing
he
doth
in
the
familie
be
hid
from
those
who
wish
him
worst
,
because
as
he
hath
many
eies
to
obserue
his
hidden
counsels
and
greatest
secrets
,
so
hath
he
also
many
tongues
to
reueale
and
vtter
them
:
yea
and
that
which
for
feare
they
but
secretly
whispered
whilest
they
remained
in
the
familie
vnder
the
gouernment
of
their
master
,
they
are
readie
with
professed
malice
to
proclaime
publikely
when
they
haue
left
his
seruice
▪
and
be
vnder
the
rule
of
another
,
vnlesse
they
be
restrained
more
with
feare
of
their
new
master
,
then
with
loue
of
the
old
,
lest
he
might
iustly
suspect
that
he
also
shall
receiue
at
their
hands
the
like
measure
,
when
they
leaue
his
seruice
.
Now
this
miserie
is
so
much
the
more
miserable
,
not
only
because
it
is
impossible
to
preuent
these
dangers
,
which
come
by
these
secret
traytors
,
who
are
hidden
and
vnknowne
,
but
also
because
they
are
faine
vnwittingly
to
nourish
these
vipers
in
their
bosome
,
feeding
,
cloathing
and
rewarding
them
,
when
as
they
do
them
most
hurt
,
and
are
readie
vpon
all
occasions
to
plot
against
them
any
mischiefe
.
Vnto
this
we
may
adde
,
that
where
there
is
a
multitude
of
seruants
,
there
are
also
many
contentions
and
domesticall
quarrels
,
much
brawling
and
wrangling
,
clamor
,
and
noise
;
which
must
needs
bee
exceeding
troublesome
to
the
gouernour
,
when
as
hee
must
bee
faine
to
be
a
stickler
in
these
fraies
,
and
euery
hand-while
bee
disquieted
himselfe
that
he
may
set
them
at
quiet
,
and
accord
their
differences
and
contentions
:
yea
but
at
least
where
there
are
many
hands
there
is
an
easie
and
quick
dispatch
of
houshold
businesse
,
and
all
things
are
done
seasonablie
and
in
good
order
,
to
the
contentment
of
the
master
;
surely
nothing
lesse
.
Yea
contrariwise
,
vnlesse
there
bee
an
exceeding
wise
and
strict
gouernment
,
there
as
are
most
seruitours
,
there
is
worst
seruice
,
disorder
,
negligence
and
confusion
:
either
because
the
slothfull
are
incouraged
to
continue
in
their
idlenesse
,
seeing
they
may
easilie
hide
it
in
a
crowde
,
and
fasten
their
negligences
and
defaults
vpon
some
of
their
fellowes
;
or
because
the
diligent
are
discouraged
in
their
painefull
labours
,
seeing
others
marre
that
which
they
make
;
and
also
for
that
particular
notice
cannot
well
be
taken
of
their
gouernours
,
by
reason
of
the
multitude
,
of
their
wel-deseruing
,
that
so
they
may
receiue
due
praise
and
reward
.
Or
finallie
,
because
they
strain
courtesie
,
and
put
off
the
businesse
to
one
another
,
thinking
his
fellow
may
do
it
as
well
as
he
;
whereof
it
commeth
to
passe
,
that
that
is
neglected
of
all
,
which
might
bee
done
of
many
.
Moreouer
,
hee
who
entertaineth
a
multitude
of
seruants
,
doth
hereby
wast
and
consume
his
estate
,
which
might
be
much
better
spent
,
not
onlie
by
continuall
feeding
so
manie
idle
bellies
,
and
clothing
so
manie
backes
;
but
also
because
where
multitudes
are
,
there
is
much
lauishing
,
spending
and
rioting
,
none
taking
care
to
spare
or
saue
any
thing
,
because
his
faithfulnesse
and
frugalitie
would
not
bee
obserued
among
so
manie
;
and
therefore
seeing
all
will
bee
spent
,
he
thinketh
best
to
do
like
his
fellowes
,
and
to
take
his
share
before
all
bee
gone
.
To
say
nothing
of
their
pilfering
and
purloyning
for
their
owne
vse
;
and
their
wastfull
prodigalitie
in
bestowing
vpon
others
their
masters
goods
;
if
at
least
they
can
haue
them
as
their
instruments
and
deputies
to
doe
their
businesse
,
whilest
they
spend
their
time
in
pleasures
or
idlenesse
.
Finally
,
it
is
a
thing
of
great
difficultie
to
gouerne
well
such
a
multitude
in
the
familie
;
to
keepe
them
in
good
order
,
and
to
make
them
diligently
to
performe
their
duties
to
God
,
their
master
,
and
to
one
another
:
for
if
euerie
one
findeth
it
a
hard
matter
to
rule
a
few
in
such
sort
as
God
requireth
;
then
surelie
it
must
needs
bee
almost
impossible
to
rule
so
many
.
And
this
commeth
to
passe
,
partly
because
the
master
among
such
a
multitude
cannot
haue
his
eye
at
all
times
vpon
all
,
to
obserue
their
disposition
,
cariage
and
behauiour
;
and
partlie
because
there
is
almost
alwaies
amongst
a
great
number
some
corrupt
and
vicious
,
who
,
like
scabbed
sheepe
in
a
flocke
,
infect
and
taint
their
fellowes
with
their
wicked
behauiour
and
conuersation
.
Lastly
,
what
doe
they
else
who
entertaine
a
great
multitude
,
but
take
vpon
them
a
great
charge
,
of
which
they
must
giue
an
account
how
they
haue
discharged
it
at
the
day
of
iudgement
?
For
it
is
not
sufficient
for
such
to
haue
liued
like
good
men
,
if
they
haue
not
also
caried
themselues
as
good
masters
;
nor
enough
that
they
haue
themselues
serued
God
,
vnles
also
they
haue
been
carefull
to
make
those
vnder
their
gouernment
to
ioyne
with
them
in
the
like
seruice
.
And
if
so
be
through
their
default
,
either
because
they
haue
not
encouraged
them
in
good
,
or
discouraged
and
restrained
them
from
euill
,
they
haue
neglected
their
duty
and
liued
wickedly
;
they
shall
be
found
accessarie
vnto
,
and
guiltie
of
their
sinnes
before
God
.
Which
if
masters
would
but
seriously
thinke
vpon
,
they
would
not
be
so
much
exalted
and
delighted
to
see
the
gloriousnesse
of
their
numerous
traine
,
as
amated
and
affrighted
to
consider
of
the
greatnesse
and
difficultie
of
their
reckoning
and
account
.
CHAP.
XV
.
Of
the
vanity
of
costly
and
braue
apparell
.
ANd
thus
much
concerning
the
vanity
of
many
§.
Sect
.
1.
That
riches
and
costly
apparell
is
lawfull
to
those
who
are
of
high
place
and
calling
.
seruants
,
and
a
great
retinue
.
The
last
thing
wherein
we
will
consider
the
vanitie
of
riches
,
is
costlie
and
braue
apparell
;
which
is
a
thing
so
much
esteemed
among
worldlings
,
that
they
place
in
it
no
small
part
of
their
happinesse
,
thinking
themselues
best
when
they
are
brauest
,
and
most
esteemed
when
they
haue
got
on
the
richest
suite
.
And
this
maketh
them
to
set
their
hearts
so
vpon
it
,
that
they
thinke
no
time
too
much
,
no
cost
too
great
,
which
is
spent
in
adorning
of
themselues
;
yea
they
are
ready
to
sell
religion
,
conscience
,
and
credit
,
to
purchase
this
excessiue
brauerie
;
and
to
commit
all
manner
of
wrongs
and
iniuries
,
oppression
,
and
violence
,
to
maintaine
their
gay
and
gorgeous
apparrell
.
Which
folly
,
that
we
also
may
not
fal
into
,
let
vs
learne
basely
to
esteeme
this
,
which
the
world
so
much
admireth
,
and
to
contemne
it
as
a
trifling
vanitie
;
which
is
not
onely
void
of
all
worth
and
excellencie
,
but
also
through
common
abuse
,
subiect
to
much
corruption
and
sinne
.
And
yet
lest
for
the
abuse
we
should
reiect
the
lawfull
vse
,
and
cynically
refuse
that
christian
libertie
,
which
God
herein
hath
liberally
allowed
vnto
vs
;
let
vs
in
the
first
place
consider
,
that
there
is
a
good
and
lawfull
vse
of
these
rich
attires
,
and
costly
apparell
;
namely
,
when
as
they
are
well
fitted
and
sorted
vnto
the
calling
of
those
that
weare
them
.
For
as
the
Lord
hath
made
diuers
estates
and
degrees
of
men
;
so
would
he
haue
euery
one
to
apparrell
themselues
according
to
their
degree
&
calling
,
that
so
these
diuers
orders
and
conditions
of
men
may
the
better
be
distinguished
the
one
from
the
other
:
kings
with
royall
apparell
,
nobles
according
to
their
nobility
,
with
that
which
is
rich
and
costly
;
gentlemen
,
as
befitteth
their
gentrie
;
and
the
meaner
sort
according
to
their
qualitie
and
condition
.
The
which
difference
may
lawfully
appeare
both
in
the
matter
,
and
also
the
forme
of
their
garments
.
For
in
the
former
respect
,
it
is
lawfull
for
those
who
are
in
high
estate
,
●o
weare
silkes
and
veluets
,
gold
and
siluer
,
iewels
and
precious
stones
;
neither
were
these
creatures
causelesly
created
,
but
for
the
vse
of
men
,
and
that
not
heathens
,
worldlings
and
infidels
;
but
chiefly
and
principallie
for
Gods
own
children
and
seruants
,
who
onely
haue
iust
title
and
interest
vnto
them
.
The
like
difference
there
may
also
be
in
the
forme
or
fashion
of
apparell
;
for
the
king
and
the
meane
subiect
,
the
courtier
and
the
countrie
man
,
the
gentleman
and
yeoman
,
the
old
and
the
yonger
sort
,
as
they
are
not
to
haue
the
same
matter
of
their
apparell
;
but
one
more
costly
,
another
more
meane
and
cheape
according
to
their
qualitie
;
so
is
it
fit
that
they
should
also
differ
and
be
distinguished
in
their
seuerall
fashions
,
as
best
befitteth
euery
ones
degree
and
calling
.
And
thus
in
the
time
of
the
law
the
priests
had
a
peculiar
kind
of
apparel
Zach
.
13.
4.
allotted
vnto
them
.
The
Prophets
had
their
rough
garments
,
whereby
they
were
knowne
:
kings
and
queenes
had
their
Psal
.
45.
royall
ornaments
;
the
man
one
kind
of
apparell
,
and
the
woman
another
,
which
was
vnlawfull
for
them
to
interchange
.
Deut
.
22.
5.
Genes
.
24.
22.
30.
Thus
Reb●ccah
had
her
golden
abilements
&
bracelets
;
and
the
Israelites
their
earerings
and
other
iewels
,
and
that
by
the
appointment
of
God
himselfe
.
And
our
Sauiour
Exod
.
3.
22.
12.
35.
&
32.
2.
Christ
the
wisedome
of
his
father
,
seemeth
to
allow
vnto
courts
and
kings
houses
,
soft
raiment
and
gorgeous
apparell
,
as
beseeming
those
who
in
the
world
are
aduanced
to
these
high
places
.
Yea
but
the
Apostles
Paul
and
Peter
doe
Luk
.
7.
25.
forbid
this
brauerie
and
gorgeous
garments
as
vnbeseeming
christians
.
I
answere
,
that
their
sayings
are
not
to
bee
vnderstood
1.
Tim
.
2.
9.
as
generall
and
absolute
prohibitions
;
but
onely
as
admonitions
,
whereby
they
withdrew
them
from
setting
their
hearts
vpon
pride
,
vanity
and
brauery
,
as
though
they
were
things
greatly
to
be
esteemed
and
desired
,
to
the
end
they
might
fix
them
vpon
the
spirituall
ornaments
of
the
1.
Pet
.
3.
3.
4.
soule
,
Gods
sanctifying
and
sauing
graces
,
as
being
much
more
excellent
;
which
also
appeareth
by
the
antithesis
there
vsed
.
Againe
,
this
gorgeous
apparell
might
be
interdicted
those
christians
vnto
whom
the
Apostle
wrote
,
as
being
in
those
daies
for
the
most
part
of
meane
quality
and
condition
,
1.
Cor
.
1.
25.
26
▪
as
the
Apostle
elsewhere
affirmeth
;
and
therefore
howsoeuer
it
were
lawfull
in
it selfe
,
yet
it
was
altogether
vnbeseeming
their
estate
:
besides
that
,
the
Church
was
then
vnder
grieuous
persecutions
,
in
which
respect
these
costly
ornaments
were
vnfit
,
as
being
a
time
of
humiliation
;
and
also
because
of
the
great
wants
of
many
the
poore
members
of
Christ
,
which
the
richer
sort
were
to
relieue
,
not
only
out
of
their
superfluities
,
but
euen
out
of
such
necessaries
,
as
might
otherwise
haue
well
beseemed
their
place
and
calling
.
So
that
notwithstanding
this
obiection
,
it
is
lawfull
to
§.
Sect
.
2.
That
their
apparell
should
not
be
bas●
and
sordidous
,
which
are
of
good
quality
.
weare
rich
and
costly
apparell
,
if
it
be
fitted
to
the
state
and
condition
of
those
that
weare
it
;
yea
men
may
offend
in
the
contrarie
extreame
,
when
as
they
vse
such
base
and
begge●ly
attire
,
and
in
such
a
sordidous
and
slouenly
fashion
,
as
is
altogether
vnbeseeming
men
of
their
quality
,
vnlesse
it
be
in
some
particular
cases
,
as
in
the
time
of
fasting
&
humiliation
,
or
when
the
Church
is
in
extremitie
and
want
,
&
must
of
necessity
be
relieued
,
&c.
When
notwithstanding
decency
and
comlines
may
be
obserued
,
though
it
be
but
in
a
poore
habit
and
meane
attire
:
and
therfore
the
practise
not
only
of
sordidous
misers
is
to
be
auoided
,
who
will
not
be
at
the
cost
to
maintaine
themselues
in
such
apparel
,
as
their
place
&
calling
requireth
,
but
also
of
those
,
who
out
of
their
religion
,
or
rather
superstition
,
go
in
beggerly
and
poore
clothing
,
to
make
ostentation
of
their
humility
,
and
contempt
of
the
world
:
all
which
looke
the
same
way
,
though
vnder
another
vizard
,
with
those
proud
cynicall
Philosophers
,
who
affected
the
glory
of
the
world
by
their
contempt
of
brauery
,
euen
as
some
of
themselues
who
were
infected
with
the
same
disease
iudged
of
others
,
whom
they
saw
tainted
with
it
.
So
Socrates
Diogenes
apud
Aelianum
.
lib
.
9.
de
varia
histor
.
August
.
de
ser
.
Domini
.
Ornatus
&
sordes
pari
modo
fugiendi
sunt
,
quia
alterum
delicias
,
alterum
glorian
redolet
.
Hieron
.
ad
Nepol●an
.
§.
Sect
.
3.
Of
the
great
abuse
of
apparell
,
through
excessiue
brauerie
.
telleth
Antisthenes
that
he
could
spie
his
pride
through
the
holes
of
his
cloake
:
and
another
hauing
censured
the
Rhodians
for
their
pride
in
apparell
,
and
afterwards
seeing
the
Lacedemonians
in
base
and
sordidous
clothes
,
said
,
behold
another
kind
of
pride
.
So
one
of
the
ancients
saith
,
that
there
may
be
glorying
,
as
well
in
base
,
as
in
gorgeous
apparell
,
which
is
so
much
the
more
dangerous
,
because
it
deceiueth
vnder
the
colour
of
Gods
seruice
:
and
therefore
another
exhorteth
vs
to
auoid
the
one
extreame
,
as
well
as
the
other
,
because
the
one
sauoureth
of
wanton
delicacie
,
the
other
of
vaine
glorie
.
But
I
shall
not
need
to
say
much
of
this
argument
in
these
daies
,
wherein
men
and
women
generally
are
fallen
into
the
contrarie
abuse
of
excesse
,
forgetting
all
respect
of
order
or
degree
.
For
whereas
our
Sauiour
restrained
gorgeous
apparell
to
Kings
courts
,
now
it
is
growne
common
in
euerie
house
,
without
any
respect
of
state
and
calling
:
gentlemen
going
in
their
attire
and
habit
like
nobles
,
the
yeomanry
like
the
gentrie
,
cottagers
like
yeomen
,
citizens
like
courtiers
,
subiects
like
Princes
,
and
seruants
like
master
and
mistresse
,
as
though
their
●ies
were
so
dazled
with
pride
,
that
they
mistooke
Auferimur
cultu
,
gemmis
aureque
teguntur
omnia
,
pars
minima
est
ipsa
puella
sui
.
Ouid
.
lib
.
2.
de
remed
.
anothers
apparell
for
their
own
:
the
which
abuse
as
it
hath
tainted
all
,
so
especially
the
women
kind
,
who
decke
themselues
with
so
many
vaine
toies
,
and
load
their
bodies
with
such
gorgeous
attire
,
as
that
we
may
truly
say
with
the
Heathen
man
,
that
they
are
the
least
part
of
themselues
.
Neither
are
worldlings
alone
infected
with
this
contagious
plague
of
brauerie
and
excesse
,
but
the
professor
of
religion
&
the
prophane
Tertul
.
de
cultu
foemin
.
lib
.
person
,
the
harlot
and
the
honest
woman
,
are
so
like
one
another
in
their
habits
&
attire
,
that
a
man
seeing
them
both
,
can
put
no
difference
betweene
them
,
as
one
of
the
ancients
in
his
time
complained
.
And
therefore
seeing
this
running
canker
hath
infected
and
corrupted
the
whole
bodie
of
our
state
,
it
were
to
be
wished
that
our
ancient
lawes
against
this
excesse
were
put
in
execution
:
or
because
our
sores
are
growne
so
desperate
,
that
they
cannot
be
cured
with
ordinarie
Clemens
Alexandr
.
Paedagog
.
lib
.
2.
cap
.
10.
and
easie
medicines
;
that
there
were
prouided
for
them
some
sharpe
corrasiue
,
like
the
Lacedemonian
law
,
which
ordered
vnder
a
great
penaltie
,
that
none
but
harlots
might
vse
glorious
and
rich
apparell
;
that
so
honest
women
might
be
brought
out
of
loue
with
this
pride
and
brauerie
.
Now
these
abuses
of
apparell
are
either
in
respect
of
the
§.
Sect
.
4.
Of
the
abuse
of
apparell
,
in
respect
of
costlinesse
.
causes
,
or
the
vse
thereof
.
The
causes
are
the
matter
,
forme
,
or
end
.
In
regard
of
the
matter
men
shew
their
vanitie
and
sin
;
first
,
when
in
the
cost
bestowed
on
the
stuffe
,
they
exceed
their
calling
or
abilitie
,
wearing
such
things
as
are
aboue
their
estate
,
or
more
then
their
rents
,
reuenues
,
or
other
meanes
may
well
maintaine
.
In
which
kind
there
was
neuer
greater
excesse
since
the
beginning
of
the
world
,
then
in
our
Breuissimis
loculis
patrimonium
grande
profertur
,
vno
lino
decies
sestertium
inseritur
,
&c.
Tertul
.
de
habit
.
mulier
.
lib
.
times
,
euery
one
herein
exceeding
their
state
and
condition
;
the
tenant
will
haue
as
costly
stuffe
as
his
landlord
,
the
farmer
as
the
gentleman
,
and
ordinary
gentleman
as
great
nobles
.
In
so
much
as
the
abler
sort
sticke
not
to
hang
the
price
of
a
good
farme
at
their
wiues
eare
,
and
a
great
lordship
about
their
neckes
;
and
the
poorer
sort
neglect
all
good
duties
,
yea
pinch
their
owne
bellies
,
that
they
may
weare
the
most
costly
stuffes
,
and
adorne
their
backes
with
silkes
and
veluets
.
So
that
we
may
iustly
take
vp
that
complaint
vsed
by
Clemens
Alexandr
.
Paedagog
.
li
.
2.
ca.
10.
an
ancient
of
his
times
,
namely
,
that
whereas
the
thing
couered
,
should
much
exceed
in
value
the
couer
or
case
in
which
it
is
contained
;
as
the
iewell
the
cabinet
,
the
soule
the
bodie
,
the
bodie
the
garment
:
now
contrariwise
,
when
as
the
bodie
it selfe
being
set
to
sale
,
would
not
yeeld
many
groats
,
one
suite
of
apparell
wherewith
it
is
adorned
,
is
not
bought
for
many
pounds
.
Of
which
excesse
of
cost
in
maintaining
pride
,
we
might
well
be
ashamed
,
if
we
considered
that
our
first
parents
had
no
better
cloathes
of
their
owne
making
,
then
such
as
were
made
of
fig-leaues
;
and
when
God
prouided
for
them
,
their
apparell
was
of
no
richer
stuffe
,
then
beasts
skins
,
which
were
only
fit
to
couer
their
nakednes
,
and
to
keepe
them
from
the
iniuries
of
the
weather
.
Secondly
,
in
respect
of
the
matter
,
they
offend
who
make
choice
of
such
stuffes
as
are
so
slight
,
as
will
serue
to
no
vse
,
but
to
couer
their
nakednes
(
for
which
also
sometimes
they
are
vnprofitable
)
and
are
Quid
de
habitu
dicam
?
in
quo
iam
non
calor
sed
color
requiritur
,
magisque
cultui
vestium
quam
virtutum
insistitur
,
&c.
Bernard
.
Serm
.
super
passus
est
,
&c.
§.
Sect
.
5.
Of
the
abuse
of
apparell
,
in
respect
of
fashiös
.
almost
no
sooner
made
,
then
worne
out
,
which
they
purposely
affect
that
they
may
shew
variety
of
brauery
,
and
often
change
into
new
fashions
.
Wherein
as
they
do
much
exceed
their
ancestors
in
costlines
,
who
clothed
themselues
with
the
dearest
,
but
yet
most
lasting
stuffes
;
so
do
they
take
away
one
chiefe
end
of
superfluous
apparell
,
which
was
,
when
themselues
had
laid
it
aside
,
to
clothe
therewith
the
poore
members
of
Iesus
Christ
.
And
as
men
sin
in
respect
of
the
matter
of
their
apparell
,
against
their
particular
callings
,
by
exceeding
their
state
and
meanes
:
so
also
they
offend
against
their
generall
calling
of
Christianitie
in
respect
of
the
forme
and
fashion
,
&
that
both
in
the
excesse
and
defect
:
for
as
Christians
ought
to
looke
that
the
matter
of
their
apparell
be
not
ouer
costly
;
so
also
they
should
take
special
care
that
the
fashion
be
graue
,
sober
and
modest
.
For
so
the
Apostle
requireth
,
that
women
should
1.
Tim
.
2.
9.
array
themselues
in
comely
apparell
with
shamefastnesse
and
mod●●tie
,
not
with
broydred
haire
,
or
gold
,
or
pearles
,
or
costly
apparell
.
And
the
Apostle
Peter
likewise
chargeth
them
that
1.
Pet
.
3.
3.
their
apparell
should
not
be
outward
,
as
with
broydred
haire
,
and
gold
put
about
,
&c.
Now
in
this
respect
people
offend
two
waies
:
first
,
whenas
they
affect
fashions
,
which
are
not
graue
and
modest
,
but
light
,
vaine
and
wanton
;
whereby
they
outwardly
discouer
the
lasciuious
lightnesse
and
vaine
immodestie
of
their
hearts
,
and
by
hanging
out
this
signe
of
incontinencie
,
do
set
their
honesty
to
the
sale
.
And
of
this
kind
are
those
habits
and
attires
especially
,
which
do
not
couer
the
naked
parts
,
which
God
and
nature
would
haue
hid
;
as
also
when
men
effeminately
affect
fashions
like
vnto
women
,
and
women
mannishly
go
in
such
apparell
,
as
doth
hardly
distinguish
them
from
men
.
Secondly
,
they
offend
through
phantasticall
pride
,
which
moueth
them
as
often
to
change
their
fashions
,
as
the
Cameleon
his
colour
,
a
sinne
vnto
which
our
people
in
this
land
are
exceedingly
addicted
,
and
therein
notablie
shew
their
vanitie
and
follie
.
For
if
constancie
be
an
inseparable
fruit
of
wisedome
;
so
that
they
who
are
most
wise
,
are
most
vnchangeable
in
their
courses
and
actions
,
because
at
first
they
are
able
to
discerne
what
is
best
,
and
knowing
it
adhere
vnto
it
;
whereof
it
is
that
God
who
is
infinite
in
wisedome
,
is
also
immutable
in
al
his
counsels
;
then
must
also
by
the
same
reason
mutabilitie
,
and
phantasticall
change
,
be
a
notable
effect
and
signe
of
follie
,
which
being
not
able
to
iudge
of
that
which
is
good
,
often
shifteth
and
changeth
,
that
at
last
it
might
find
it
out
.
Againe
,
vpon
this
often
change
there
followeth
another
mischiefe
;
for
when
they
haue
tired
their
wits
,
and
runne
through
all
fashions
which
themselues
can
thinke
vpon
,
they
craue
aid
of
forraine
inuentions
,
and
follow
the
fashions
of
other
countries
;
sometimes
the
French
,
and
sometimes
the
Italian
,
one
while
the
Dutch
,
&
soone
after
the
Spanish
.
Now
it
is
vnlawfull
not
only
to
break
the
lawes
and
statutes
of
our
countrie
;
but
also
the
maners
and
customes
,
wherein
they
are
not
dissonant
from
Gods
word
;
because
it
is
a
breach
of
humane
societie
,
when
so
much
as
in
our
habit
we
differ
from
the
rest
.
And
as
we
are
not
to
be
ruled
by
the
lawes
of
strangers
:
so
Quae
autem
contra
mores
hominum
sunt
flagitia
pro
morum
diuersitate
vitanda
sunt
,
&c.
turp●s
enim
omnis
pars
est
suo
vniuerso
non
congruens
.
August
.
Confess
.
lib
.
3.
cap
.
8.
neither
must
we
follow
their
customes
,
vnles
they
bee
much
better
and
more
conuenient
then
our
owne
:
in
which
case
when
we
haue
receiued
them
,
we
must
constantly
hold
vs
to
them
,
that
so
they
may
in
time
grow
customable
among
our selues
.
Neither
must
euery
one
according
to
his
owne
phantasticall
humour
varie
from
his
countrie
fashion
,
seeing
that
part
is
vglie
and
monstrous
which
agreeth
not
with
the
whole
body
;
neither
must
he
through
vaine
inconstancie
affect
strange
fashions
,
for
this
also
will
induce
him
in
time
to
imitate
their
vices
and
corruptions
.
In
which
respect
God
threatneth
to
punish
euen
princes
and
kings
children
(
who
a
man
would
thinke
should
in
this
kind
be
allowed
greatest
libertie
)
because
they
were
clothed
with
strange
apparell
,
and
Zeph
.
1.
8.
would
not
follow
their
countrie
fashion
.
In
the
defect
also
men
offend
through
slouenlie
vnhandsomnesse
,
not
caring
how
their
apparell
hangs
vpon
them
,
nor
how
beastlie
and
nastie
their
clothes
are
,
so
they
keepe
them
from
the
cold
;
into
which
disorder
they
fall
either
through
slothfull
negligence
,
because
they
would
not
bee
at
the
labour
of
dressing
themselues
,
or
through
affected
pride
,
seeking
for
praise
at
the
backe
dore
,
and
desiring
to
bee
talked
of
,
and
to
seeme
notable
for
somewhat
.
But
this
also
is
vnlawfull
;
for
the
same
Scripture
which
forbiddeth
excesse
in
broidered
haire
,
pearle
and
gold
,
doth
also
require
that
we
should
clothe
our selues
in
handsome
,
decent
and
comelie
apparell
,
as
becommeth
shamefastnesse
and
modestie
.
1.
Tim
.
2.
9.
§.
Sect
.
6.
Of
the
abuse
of
apparell
,
in
respect
of
the
ends
thereof
,
which
are
,
honestie
and
profit
.
Lastly
,
men
offend
in
their
apparell
in
respect
of
the
ends
thereof
,
the
which
are
two
,
honestie
and
profit
.
In
regard
of
the
former
,
apparell
is
worne
by
man
to
couer
his
nakednes
,
and
to
hide
his
shame
which
after
his
fall
insued
by
reason
of
sinne
.
The
other
end
is
profit
,
which
is
two
fold
,
first
for
necessarie
vse
;
secondlie
for
honour
and
comelinesse
.
Apparell
is
necessarie
vnto
vs
;
for
howsoeuer
before
the
fall
there
was
such
a
iust
temperature
of
the
aire
,
that
it
was
not
at
all
offensiue
to
mans
naked
bodie
,
and
consequentlie
in
this
behalfe
there
was
no
neede
of
garments
;
yet
through
sinne
this
temper
being
lost
,
and
an
inequality
following
of
heate
and
cold
,
both
intollerable
vnto
man
,
and
hurtfull
to
his
health
,
apparell
became
necessarie
to
preserue
him
from
the
outward
iniuries
of
the
weather
,
and
to
keepe
him
in
an
equall
temperature
.
Secondly
,
apparell
is
profitable
for
comlinesse
,
honour
and
ornament
,
not
onely
as
it
couereth
naturall
deformities
;
but
also
as
it
now
maketh
the
bodie
seemelie
and
gracefull
,
which
in
it selfe
was
more
comelie
and
beautifull
before
the
fall
.
And
this
end
the
Apostle
speaketh
of
,
where
he
saith
,
that
vpon
those
members
of
the
body
which
we
1.
Cor
.
12.
23.
thinke
most
vnhonest
,
we
put
more
honestie
on
,
and
our
vncomely
parts
haue
more
comelinesse
on
.
And
in
the
verse
following
,
that
God
hath
tempered
the
body
together
,
and
hath
giuen
the
more
honour
to
that
part
which
lacked
.
And
these
are
the
ends
of
apparell
;
in
which
many
failing
doe
shew
much
vanitie
and
sinne
.
For
how
manie
are
there
in
these
daies
who
dishonest
themselues
by
their
wanton
and
light
garments
,
wearing
such
as
will
not
couer
their
nakednesse
,
but
discouer
their
bare
breasts
to
open
view
,
whilest
their
apparell
either
Nec
vestitum
appetimus
sed
ornatum
;
quaeritur
ad
indueudum
non
quod
vtilius
,
sed
quod
subtilius
inuenitur
,
non
quod
repellat
frigus
,
sed
quod
superbire
compellat
.
Bernard
.
Apol
.
ad
.
Gulicl
.
abbat
.
couereth
them
not
at
all
,
or
in
couering
doth
no●
hide
them
?
How
many
are
there
who
in
apparelling
themselues
haue
least
respect
to
necessary
vse
,
or
to
preserue
their
bodies
from
the
iniuties
of
the
weather
,
but
affect
thin
and
subtile
finenesse
,
more
then
wholesome
warmenesse
;
desiring
rather
to
be
adorned
then
clothed
,
and
to
delight
others
eyes
,
then
to
preserue
their
owne
health
?
Finally
,
how
manie
are
there
who
doe
not
honour
their
bodies
with
graue
and
decent
apparell
,
but
disgrace
themselues
with
phantasticall
fashions
,
and
lasciuious
habits
;
proclaiming
by
their
outward
garments
,
their
inward
pride
and
wantonnesse
,
as
though
they
would
haue
all
men
to
take
notice
of
their
vanitie
and
lightnesse
?
And
these
are
the
abuses
of
apparell
in
respect
of
the
causes
§.
Sect
.
7.
Of
the
abuse
of
costly
apparell
in
respect
of
the
common
vse
thereof
.
thereof
.
In
regard
of
the
vse
also
it
is
abused
,
when
as
gorgeous
and
costly
apparell
,
which
might
sometimes
bee
lawfully
worne
in
respect
of
the
dignitie
of
the
person
,
is
daily
and
ordinarilie
put
on
,
for
greater
ostentation
of
pride
and
vaine
glorie
.
For
as
we
may
offend
by
wearing
such
rich
and
costlie
garments
as
are
aboue
our
state
and
calling
;
so
when
these
might
well
beare
it
in
due
time
and
vpon
fit
occasion
,
we
offend
also
when
we
shew
excesse
in
neglecting
these
circumstances
,
and
in
keeping
reuels
all
the
yeere
.
And
this
was
the
sinne
taxed
in
the
rich
glutton
,
not
that
hee
was
clothed
Luk
.
16.
in
purple
and
fine
linnen
;
but
because
he
was
excessiue
in
respect
of
time
,
vsing
these
costly
ornaments
euerie
day
.
In
which
respect
men
and
women
greatly
offend
in
these
times
,
who
(
not
obseruing
the
course
and
custom
of
their
ancestors
,
which
hauing
this
rich
attire
befitting
their
callings
vsed
it
sparinglie
,
at
certaine
great
festiuals
onely
or
some
few
extraordinarie
meetings
)
do
make
it
their
dailie
habite
,
and
(
as
we
say
)
worke-aday
attire
,
as
though
the
chiefe
end
of
their
comming
into
the
world
,
were
to
pranke
themselues
in
riotous
pride
,
and
superfluous
brauerie
.
And
thus
haue
I
shewed
in
what
respects
apparel
in
which
§.
Sect
.
8.
Reasons
to
disswade
all
from
abuses
in
apparell
:
be-cause
God
hath
forbidden
this
excessiue
brauerie
.
1.
Tim
.
2.
9.
10.
worldlings
so
much
delight
,
is
vaine
and
sinfull
.
Now
in
the
next
place
let
vs
consider
of
some
arguments
which
may
weane
vs
from
this
vanitie
,
and
may
moue
vs
,
both
in
our
iudgements
lightlie
to
value
it
,
and
in
our
affections
to
despise
and
contemne
it
.
The
first
reason
is
,
that
God
in
the
Scriptures
hath
forbidden
this
glorious
and
gorgeous
apparell
,
vnlesse
it
be
to
some
persons
,
and
at
some
times
.
So
the
Apostle
Paul
giueth
women
in
charge
that
they
array
themselues
in
comely
apparell
,
with
shamefastnesse
and
modesty
,
not
with
broidered
haire
,
or
gold
,
or
pearles
,
or
costly
apparell
(
but
as
it
becommeth
women
which
professe
the
feare
of
God
)
with
good
workes
.
Likewise
the
Apostle
Peter
willeth
them
that
their
apparell
should
not
be
outward
,
as
with
broidered
haire
,
and
gold
put
about
,
or
in
putting
on
of
ornaments
;
but
that
the
hid
man
of
the
heart
should
bee
vncorrupt
,
with
a
meeke
and
quiet
spirit
,
which
is
before
God
a
thing
much
set
by
.
If
therefore
we
would
shew
our
obedience
to
our
great
Lord
and
master
,
we
must
not
conforme
our selues
to
the
fashions
of
the
world
,
by
wearing
such
costly
apparell
,
and
glorious
or
garish
habits
,
as
beseeme
not
our
place
and
calling
.
But
alas
such
is
the
vanitie
of
the
times
,
that
people
sticke
not
to
come
into
the
publicke
congregation
,
where
out
of
Gods
word
this
pride
and
excesse
is
condemned
,
with
their
broidered
,
curled
and
frizled
haire
;
gold
,
silkes
,
veluets
,
and
excessiue
brauerie
,
as
though
they
would
openly
professe
their
disconformity
with
the
Scriptures
,
and
rebellious
disobedience
against
God
,
in
doing
that
which
he
forbiddeth
before
his
face
,
and
euen
in
that
very
time
when
by
his
word
he
doth
condemne
it
:
as
if
they
should
plainely
say
,
I
will
not
forsake
the
fashion
of
the
world
,
though
it
be
neuer
so
much
or
oft
forbidden
.
Which
as
it
is
a
great
offence
among
our selues
,
so
doth
it
scandalize
pagans
,
infidels
and
worldlings
much
more
,
and
as
a
stumbling
blocke
in
the
way
hinders
them
from
the
profession
of
our
religion
,
when
as
they
heare
our
doctrine
,
and
see
our
practise
;
obserue
that
the
Scriptures
which
wee
professe
to
beleeue
,
and
propound
as
the
rule
,
according
to
which
we
frame
our
liues
,
condemne
and
forbid
this
vanity
,
and
wee
euen
when
wee
heare
them
read
,
vse
that
excessiue
brauerie
,
which
the
heathens
themselues
would
neuer
tolerate
.
Secondly
,
if
we
would
cal
to
mind
the
first
originall
of
apparell
,
§.
Sect
.
9.
The
originall
of
apparell
should
preserue
vs
from
taking
pride
in
it
.
we
should
haue
little
cause
to
affect
brauerie
,
or
to
wax
proud
of
gay
clothing
;
for
had
our
first
parents
continued
in
the
state
of
innocencie
,
they
should
haue
remained
glorious
in
themselues
,
and
not
haue
needed
any
apparell
;
but
hauing
transgressed
Gods
commandement
they
saw
their
nakednesse
,
and
being
ashamed
of
their
deformities
,
they
sought
to
hide
themselues
,
and
to
couer
their
shame
by
the
helpe
of
garments
.
In
which
respect
what
is
our
apparell
but
a
daily
monitour
,
to
call
our
sins
and
shame
to
memorie
?
What
is
it
but
a
Lazers
cloth
,
cast
ouer
our
filthy
sores
of
sin
,
that
we
may
not
become
lothsome
through
our
deformities
to
our selues
and
others
?
and
consequently
what
doe
they
which
vaunt
themselues
in
this
vanity
,
but
like
the
thiefe
,
who
being
adiudged
to
weare
an
haltar
in
perpetuall
remembrance
of
his
foule
crimes
,
doth
make
him
one
of
silke
,
or
gold
twist
,
and
seeing
it
to
make
a
glittering
shew
,
doth
wax
proud
of
that
which
should
rather
humble
him
,
as
being
a
continuall
testimonie
of
his
sinne
and
shame
?
so
they
wax
proud
of
that
which
is
the
ensigne
of
their
sinne
and
miserie
,
and
conuert
the
habits
which
were
giuen
vs
to
hide
our
sins
,
into
sinne
it selfe
.
Againe
,
if
we
consider
the
vse
of
apparell
in
the
first
institution
,
which
was
not
onely
(
as
I
haue
said
)
to
couer
our
nakednesse
and
hide
our
filthinesse
;
but
also
to
preserue
our
bodies
from
the
iniuries
of
the
weather
,
wee
shall
find
little
cause
which
may
moue
vs
to
affect
or
delight
our selues
in
this
superfluous
brauerie
.
For
this
emnitie
betweene
vs
and
the
creatures
which
makes
vs
neede
these
armours
of
defence
,
puts
vs
in
mind
of
the
cause
thereof
,
which
was
our
emnitie
with
God
by
reason
of
our
sinne
:
these
couers
to
hide
vs
,
argue
to
our
shame
,
that
there
is
something
vnder
them
which
needes
couering
;
and
these
plaisters
,
though
they
be
of
silke
or
veluet
,
shew
that
vnder
them
are
some
loathsome
sores
,
which
being
seene
would
disgrace
and
shame
vs.
In
all
which
respects
the
most
glorious
garments
bring
with
them
cause
of
blushing
rather
then
of
boasting
;
for
before
man
sinned
hee
was
glorious
in
his
naturall
beautie
;
and
a
garment
to
him
would
haue
beene
but
as
a
cloud
to
the
sunne
,
which
doth
not
grace
it
but
hide
his
brightnesse
.
Neither
would
these
ornaments
haue
more
adorned
him
then
a
silken
case
a
sweete
rose
;
but
when
his
beautie
was
by
sinne
blemished
,
then
,
like
the
withered
rose
reserued
in
a
bag
of
silke
,
hee
was
driuen
to
seeke
for
ornaments
,
and
to
supplie
naturall
defects
with
the
helpe
of
art
.
So
that
he
who
is
proud
of
these
poore
supplies
,
is
like
vnto
him
who
being
blind
glorieth
in
siluer
eyes
;
or
vnto
a
lame
man
,
who
hauing
lost
his
legge
,
boasteth
and
braggeth
of
a
gilded
stumpe
,
which
was
not
giuen
him
for
glory
and
ostentation
,
but
as
a
poore
support
to
hold
him
vp
,
and
as
a
sorrie
helpe
to
relieue
his
miserie
.
And
this
the
Lord
plainely
intimated
in
those
first
garments
which
he
gaue
our
great
progenitours
;
for
howsoeuer
hee
could
as
easilie
haue
prouided
apparell
of
silke
,
or
veluet
,
curiously
imbroydered
with
gold
and
siluer
,
as
of
any
meaner
stuffes
;
yet
he
clothed
them
with
beasts
skins
,
which
were
onely
fit
for
those
vses
of
hiding
their
nakednesse
,
and
defending
them
from
the
weather
,
and
serued
rather
to
humble
then
to
puffe
them
vp
with
pride
,
not
only
by
putting
thē
in
mind
of
their
brutish
condition
,
but
also
of
their
frailety
and
mortality
,
seeing
the
creatures
for
their
sakes
were
already
subiect
to
death
and
vanity
.
Thirdly
,
let
vs
consider
,
that
howsoeuer
it
may
be
seeme
§.
Sect
.
10.
That
excessiue
brauarie
in
apparell
mis
bescemeth
Christians
.
worldlings
to
iet
it
out
daily
in
their
gorgeous
attire
,
because
they
haue
nothing
to
glorie
in
but
these
outward
things
;
and
also
haue
their
proud
habits
suiting
with
their
proud
hearts
,
and
the
rest
of
their
outward
cariage
and
behauiour
,
yet
it
much
misbeseemeth
christians
herein
to
fashion
themselues
to
the
custome
of
the
world
;
for
their
chiefe
ornaments
are
not
outward
and
carnall
,
but
inward
and
spirituall
,
when
as
they
are
decked
with
Gods
sanctifying
graces
;
they
are
most
glorious
when
they
are
most
humble
,
and
what
hath
humility
to
doe
with
the
ensignes
of
pride
?
they
are
best
adorned
with
modestie
and
chastity
,
which
outwardly
shew
themselues
in
sober
and
graue
attire
;
and
therefore
what
haue
they
to
doe
with
phantasticall
fashions
,
and
the
wanton
and
light
habits
of
lasciuious
and
filthie
harlots
?
they
come
nearest
the
truth
of
their
profession
,
when
as
following
the
rule
of
the
Scriptures
,
they
put
on
the
habit
of
Tit
.
2.
3.
1.
Tim
.
2.
9.
10.
holinesse
,
and
array
themselues
in
comely
apparell
,
with
shamefastnesse
and
modesty
,
and
are
adorned
with
good
workes
,
as
it
becommeth
those
that
professe
the
feare
of
God
:
why
therefore
should
their
practise
giue
the
lie
to
their
profession
,
by
accustoming
themselues
to
weare
gorgeous
and
gay
garments
,
which
harlots
vse
as
snares
to
set
out
their
beauty
to
the
sale
,
and
to
intice
vaine
persons
to
follie
and
filthinesse
?
Why
will
christian
women
seeme
such
as
they
would
bee
loth
to
be
;
and
hauing
nothing
to
sell
,
why
do
they
hang
out
signes
to
inuite
customers
?
Finally
,
seeing
in
our
Baptisme
we
haue
renounced
the
world
with
the
vanities
and
lusts
thereof
,
why
should
we
in
our
apparell
shew
our selues
as
vaine
as
the
vainest
,
or
hauing
cast
these
lusts
out
of
our
hearts
,
as
it
were
the
chiefe
city
,
why
doe
wee
suffer
them
to
rest
vpon
our
backes
,
as
in
the
suburbs
,
where
they
are
ready
euery
day
to
make
a
reentrie
,
and
to
bring
with
them
all
vice
and
vanitie
?
Againe
,
let
vs
remember
,
that
if
our
Sauiour
Christ
would
not
haue
vs
,
who
professe
our selues
children
of
our
heauenly
father
,
to
take
any
care
for
food
and
raiment
,
but
to
rest
our selues
vpon
his
alsufficient
prouidence
;
how
much
lesse
would
hee
haue
vs
to
trouble
our
braines
about
curious
and
costly
ornaments
?
how
farre
would
hee
haue
vs
from
spending
our
time
&
study
about
variety
of
colours
,
in
broydery
,
iewels
,
dying
and
curling
of
haire
,
painting
,
periwigs
,
and
such
like
vanities
?
Finally
,
seeing
we
professe
our selues
pilgrims
on
earth
;
why
should
we
goe
like
,
not
onely
citizens
,
but
courtiers
of
the
world
?
and
seeing
we
say
that
wee
are
trauelling
towards
our
heauenly
countrie
;
why
doe
wee
loade
not
so
much
our
bodies
,
as
our
minds
,
with
the
intollerable
waight
and
heauie
care
of
variety
and
superfluity
of
suits
,
made
more
massie
and
burthensome
with
gold
,
siluer
,
and
precious
iewels
;
all
which
before
wee
come
to
our
iournies
end
,
we
must
leaue
behind
vs
,
if
at
least
we
do
not
make
the
poore
our
porters
to
beare
them
for
vs.
Fourthly
,
that
wee
may
bee
weaned
from
this
vanity
of
§.
Sect
.
11.
That
this
brauerie
hath
in
it
no
worth
or
excellencie
.
costly
and
gorgeous
apparell
;
let
vs
consider
that
it
is
of
no
worth
and
excellencie
:
for
the
most
rich
clothes
do
not
better
the
body
that
weares
them
;
much
lesse
the
mind
that
takes
care
to
prouide
them
;
but
as
it
is
vnto
this
the
bellowes
of
pride
,
so
vnto
the
other
an
vnprofitable
burthen
;
and
were
it
not
for
opinion
and
affection
which
lightens
the
loade
;
what
lesse
waight
and
cumber
is
there
in
a
chaine
of
gold
,
then
in
a
chaine
of
iron
?
what
lesse
trouble
to
haue
Collum
catena
constringit
,
&c.
nil
refert
an
corpus
auro
ligetur
an
ferro
.
Si
ceruix
premitur
,
si
grauatur
incessus
,
nil
pretium
iuuat
.
Ambros
.
de
virgin
.
lib
.
1.
the
fingers
loaded
with
gold
rings
set
with
pointed
diamonds
,
then
to
weare
vpon
them
rings
of
brasse
set
with
flint
or
small
peebles
?
seeing
the
price
doth
not
lighten
the
burthen
,
but
onely
a
deceiued
and
false
conceit
?
Againe
,
what
excellencie
or
worth
is
there
in
the
richest
silkes
,
and
finest
clothes
,
the
matter
of
the
one
being
the
excrement
of
crawling
wormes
,
the
other
the
fleece
of
the
sillie
sheepe
?
both
which
within
a
short
time
weare
out
to
ragges
,
or
with
vntimely
decay
may
bee
consumed
with
moathes
and
sillie
vermine
;
and
what
excellencie
is
in
that
,
which
as
wormes
breed
,
so
wormes
destroy
?
And
of
what
worth
is
that
to
be
valued
which
man
borroweth
from
beastes
and
creeping
things
,
which
are
creatures
farre
inferiour
vnto
himselfe
?
A
noble
man
much
scorneth
to
borrow
clothes
of
a
meane
yeoman
;
or
being
by
present
need
constrained
to
bee
thus
beholding
,
he
would
rather
be
ashamed
then
glorie
in
it
;
although
these
both
are
creatures
of
the
same
kind
,
made
by
the
same
workeman
,
and
cast
out
of
the
same
mold
,
and
yet
man
borroweth
ornaments
from
all
the
inferiour
creatures
;
from
one
his
fleece
,
from
another
his
skinne
,
from
this
his
light
feathers
,
from
that
his
teeth
and
solid
bones
,
from
wormes
their
intrailes
,
from
cats
their
excrements
,
from
the
sands
his
stones
,
from
the
earth
his
gold
;
and
when
with
the
crow
he
hath
made
himselfe
gay
with
these
borrowed
feathers
,
he
glorieth
and
vaunteth
himselfe
in
his
owne
worth
,
as
though
they
grew
all
vpon
his
owne
backe
;
and
that
nature
and
not
art
,
had
put
this
difference
between
him
and
others
.
Let
not
therefore
any
who
professe
christianity
much
affect
§.
Sect
.
12
That
in
this
brauerie
we
haue
no
preheminence
before
those
who
are
of
base
condition
.
Quid
enim
sibi
vult
plurimum
illud
aurum
?
eis
enim
qui
in
scena
sunt
ista
conueniunt
,
&
meretricibus
,
quae
omnia
ad
hoc
faciunt
vt
spectentur
.
Chrysost
.
in
Hebraeos
cap
.
12.
Homil
.
28.
these
trifling
vanities
,
or
hauing
them
,
glory
in
these
base
toies
,
vnto
which
beasts
,
birds
,
and
sillie
wormes
haue
the
first
title
and
most
naturall
interest
,
whereas
man
onely
commeth
by
them
as
it
were
by
conquest
,
violence
and
force
of
armes
.
With
all
which
ornaments
when
men
or
women
haue
with
great
cost
and
labour
decked
themselues
,
yet
shal
they
find
smal
excellency
in
them
,
seeing
herein
they
are
matched
by
many
,
&
exceeded
by
some
;
and
that
not
those
onely
of
the
noblest
rancke
,
but
also
such
as
are
of
meane
and
base
condition
;
as
players
,
dancers
,
harlots
,
who
adorn
themselues
with
as
glorious
apparell
as
the
best
,
that
rauishing
the
minds
,
and
dazling
the
eies
of
their
beholders
,
they
may
allure
them
to
offer
to
this
idoll
of
beautie
and
glory
,
the
sacrifice
of
fooles
,
and
to
become
contributors
towards
their
maintenance
in
these
lawlesse
courses
.
Yea
not
onely
are
they
herein
matched
by
men
,
but
also
with
their
horses
,
whom
vsually
they
adorne
with
gold
,
veluet
,
and
imbroiderie
;
and
so
cause
them
to
communicate
with
them
in
an
equall
share
of
this
glory
and
brauerie
;
and
what
excellencie
is
in
that
,
wherein
man
is
not
priuiledged
aboue
the
brutish
Vis
&
eorum
rationem
excutiamus
qui
deauratis
&
equos
&
vxores
amiciunt
,
&c.
Chrysost
.
in
.
philip
.
3.
serm
.
10.
creatures
?
To
this
purpose
one
of
the
ancients
speaketh
fitly
:
Wilt
thou
(
saith
he
)
that
we
examine
their
course
which
equally
clothe
their
horses
and
wiues
with
golden
ornaments
?
for
besides
other
things
,
this
priuiledge
riches
haue
,
to
make
men
fooles
.
They
communicate
the
same
honour
to
their
horses
and
their
wiues
,
one
kind
of
ornament-belongeth
to
them
both
;
and
by
the
same
things
,
they
desire
to
make
their
wiues
glorious
and
famous
,
wherewith
they
adorne
their
coaches
,
curtaines
and
couerings
:
yea
herein
men
are
not
onely
equall
with
the
beasts
,
but
also
inferiour
to
the
senselesse
creatures
;
for
when
they
are
in
all
their
royaltie
and
brauerie
,
they
are
not
to
bee
compared
(
as
our
Sauiour
Christ
speaketh
)
with
the
lilies
and
flowers
Mat
.
6.
28.
29.
of
the
field
;
and
who
would
thinke
that
any
part
of
mans
excellency
,
who
was
created
after
Gods
image
,
wherin
these
inferiour
creatures
doe
so
far
exceed
him
?
Fifthly
,
to
this
worthlesse
vanity
and
want
of
excellencie
,
§.
Sect
.
13.
That
this
excessiue
cost
in
apparell
doth
not
better
the
wea●ers
.
let
vs
adde
their
inutility
and
want
of
profit
;
for
howsoeuer
worldly
men
procure
them
with
great
cost
and
labour
,
as
if
their
chiefe
happinesse
consisted
in
them
;
yet
they
doe
them
no
good
,
nor
make
them
a
whit
the
better
when
they
are
adorned
with
them
.
For
howsoeuer
purple
and
scarlet
,
siluer
and
gold
,
silkes
and
veluets
haue
in
them
some
beautie
and
Sirica
,
purpura
&
tincturarum
fucu●
decorem
habent
,
sed
non
praebent
,
&c.
Bernard
.
ad
Sophiam
virgin
.
glory
,
yet
they
doe
keepe
it
to
themselues
,
and
doe
not
communicate
it
to
those
that
weare
it
;
and
therefore
seeing
the
glory
which
commeth
by
the
putting
on
of
the
apparell
,
vanisheth
away
when
it
is
put
off
,
without
leauing
any
signe
behind
;
it
hereby
appeareth
,
that
it
is
the
glory
of
the
vesture
and
not
of
the
owner
.
So
that
vicious
men
haue
little
cause
to
glorie
in
this
externall
and
strange
beautie
,
when
they
haue
lost
their
owne
,
the
inward
vertues
of
the
mind
.
As
therefore
no
man
iudgeth
a
horse
the
better
which
is
set
out
to
sale
,
because
hee
hath
a
veluet
footcloth
,
or
golden
trappings
,
yea
rather
suspecting
this
brauerie
,
he
vncouereth
him
of
them
al
,
and
looketh
vpon
him
in
his
naturall
beauty
:
so
neither
is
a
man
to
be
esteemed
better
for
his
glorious
ornaments
,
but
laying
these
aside
,
wee
are
to
value
him
according
to
the
inward
beautie
of
his
mind
;
for
if
that
which
is
outwardly
seene
of
man
,
is
not
man
,
but
the
soule
,
vnto
which
his
body
is
but
the
case
or
couer
;
how
much
lesse
are
we
to
esteeme
gay
apparell
any
part
of
mans
excellencie
and
goodnes
,
seeing
it
is
but
a
meere
accident
,
which
may
easily
be
put
on
,
and
with
more
ease
laid
aside
?
But
this
vnprofitablenesse
will
better
appeare
if
we
consider
§.
Sect
.
14.
That
excessiue
brauerie
doth
doth
not
make
those
that
weare
it
more
commendable
.
Clemens
Alexand
.
Paedag
.
lib
.
3.
cap
.
11.
that
this
glorious
apparell
doth
not
aduance
those
ends
for
which
it
is
vsed
:
for
first
,
whereas
it
is
put
on
as
an
ornament
to
commend
vs
,
it
is
manifest
that
it
faileth
herein
;
for
(
as
one
saith
)
he
who
thinks
that
gold
adornes
him
,
must
acknowledge
himselfe
inferiour
to
that
whereby
he
is
adorned
;
and
being
inferiour
,
hee
is
no
more
a
master
of
it
but
a
seruant
:
now
what
is
more
absurd
then
for
a
man
to
acknowledge
himselfe
inferiour
,
and
lesse
comely
and
beautifull
then
this
Lydian
fragment
?
Neither
in
truth
doth
this
gay
clothing
adorne
and
commend
any
in
respect
of
their
state
and
person
,
bodie
or
mind
,
if
it
be
excessiue
in
it selfe
,
or
immoderate
and
too
too
common
in
respect
of
time
;
for
if
a
man
thus
goe
aboue
his
calling
,
in
stead
of
making
himselfe
commendable
by
all
his
cost
and
labour
,
hee
is
of
some
enuied
,
of
others
skorned
;
one
hee
prouoketh
to
anger
,
another
to
laughter
,
and
all
to
displeasure
and
dislike
;
yea
those
who
bow
vnto
those
thus
richly
adorned
and
do
them
reuerence
,
euen
in
the
performance
of
these
outward
complements
,
doe
secretly
condemne
them
in
their
hearts
;
censuring
them
of
pride
,
vanitie
and
wantonnesse
;
seeing
if
they
were
not
wholly
possessed
of
these
vices
,
they
would
not
with
so
great
cost
and
labour
attire
themselues
aboue
their
calling
,
nor
with
such
phantasticall
and
light
fashions
deforme
their
bodies
.
Wherein
the
iust
iudgement
of
God
threatned
against
the
proud
lieth
heauilie
vpon
them
;
for
when
they
thinke
by
their
cost
and
brauerie
to
exalt
themselues
in
euery
ones
iudgement
,
and
to
be
commended
and
approued
of
all
that
behold
them
,
the
Lord
resisting
them
in
their
pride
,
pulleth
them
downe
,
and
maketh
them
to
please
none
,
whereas
they
intended
hereby
to
please
all
,
for
God
approueth
them
not
,
yea
rather
he
professeth
to
oppose
against
them
;
the
vertuous
and
humble
like
them
not
,
for
hating
pride
in
themselues
,
they
cannot
loue
it
in
others
:
those
who
are
as
proud
as
themselues
are
not
hereby
pleased
;
for
they
who
are
their
superiours
disdaine
that
they
should
match
or
come
neere
them
in
brauerie
;
their
equals
emulate
and
contend
with
them
who
shall
exceed
other
;
their
inferiours
enuie
and
maligne
them
because
they
cannot
be
as
fine
as
they
,
yea
themselues
are
not
pleased
with
themselues
,
because
they
neuer
thinke
that
they
are
braue
enough
,
which
is
the
reason
that
they
so
often
alter
their
attires
and
change
their
fashions
,
because
none
can
long
please
them
,
and
giue
contentment
.
In
a
word
,
they
please
no
bodie
with
their
brauerie
,
but
onely
the
prince
of
pride
,
whose
subiects
and
seruants
they
professe
themselues
by
wearing
his
badge
and
liuerie
.
So
that
if
a
man
would
honest
and
commend
himselfe
to
the
iudgements
of
all
;
it
were
a
much
wiser
course
to
fit
his
apparell
according
to
his
place
and
calling
,
yea
to
carrie
a
lower
sale
then
the
ship
may
well
beare
,
abating
somewhat
of
that
brauerie
which
his
estate
may
well
warrant
and
maintaine
;
for
heere
also
we
shall
find
it
most
true
,
that
he
who
exalteth
himselfe
shall
be
cast
downe
,
and
he
who
humbleth
himselfe
shall
bee
exalted
;
euerie
one
being
readie
to
adde
vnto
his
praise
,
who
rather
shunneth
then
seeketh
it
;
and
to
detract
from
him
,
who
too
much
affecteth
and
eagerlie
pursueth
credit
and
commendations
.
And
as
this
costly
and
gorgeous
apparell
doth
not
commend
§.
Sect
.
15.
That
this
brauerie
graceth
neither
the
beautifull
nor
deformed
,
vertuous
or
vicious
.
the
person
or
state
of
any
;
so
neither
doth
it
make
their
body
or
mind
more
commendable
,
whether
they
bee
beautifull
or
deformed
,
indued
with
rare
vertues
,
or
defiled
with
foule
vices
.
For
if
they
bee
beautifull
by
nature
,
what
neede
they
the
helpe
of
art
,
seeing
nature
it selfe
sufficeth
?
especially
seeing
these
goodly
ornaments
doe
not
commend
them
so
much
to
the
sight
,
as
they
detract
from
their
praise
in
the
iudgement
;
euery
one
being
ready
to
attribute
a
great
share
of
their
beautie
and
comelinesse
,
to
their
setting
forth
and
gainesse
in
apparell
,
imagining
that
almost
any
other
would
be
as
praise
worthie
as
they
,
if
they
were
so
decked
Neglecta
decoris
cura
plus
placet
,
&
hoc
ipsum
quod
non
ornamus
,
ornatus
est
.
Ambr.
de
virgin
.
lib
.
1.
and
adorned
.
In
which
regard
a
carelesse
neglect
of
beautie
better
pleaseth
;
and
oftentimes
not
to
be
adorned
is
in
stead
of
the
best
ornament
.
Againe
,
this
brauerie
as
little
helpeth
those
who
naturally
are
deformed
,
seeing
it
doth
not
take
away
their
deformities
but
rather
sheweth
them
,
when
as
it
inuiteth
the
eyes
of
all
to
behold
them
,
and
so
causeth
them
to
thinke
in
their
iudgements
,
that
so
great
cost
is
but
ill
bestowed
.
Neither
doth
it
at
al
profit
the
mind
of
man
,
whether
he
be
indued
with
vertue
,
or
blemished
with
vice
;
for
if
the
glorious
beames
of
vertue
doe
shine
in
any
,
the
brightnesse
thereof
so
much
excelleth
these
outward
ornaments
,
that
they
adde
no
more
grace
to
a
man
,
then
a
candle
light
when
the
sunne
shineth
.
Contrariwise
if
the
mind
bee
destitute
of
vertue
,
and
deformed
with
vice
;
this
outward
decking
will
little
auaile
to
furnish
it
with
the
one
,
or
cleanse
it
from
the
other
.
It
will
not
make
any
more
religious
,
humble
,
iust
,
and
temperate
;
yea
rather
as
experience
sheweth
,
it
bringeth
men
to
the
contrary
extreames
,
it
doth
not
abate
pride
and
vaine
glory
,
yea
rather
it
encreaseth
it
;
it
doth
not
extinguish
the
heate
of
lust
,
but
rather
doth
inflame
it
;
it
doth
not
warm
our
hearts
with
charity
,
nor
repell
the
force
of
the
diuels
darts
,
but
causeth
rather
our
loue
to
freese
,
and
endangereth
vs
to
Satans
blowes
;
it
doth
not
free
vs
from
iniustice
,
raging
anger
,
enuie
,
malice
,
intemperance
,
couetousnesse
,
ambition
and
such
like
vices
,
but
rather
giueth
occasion
and
way
vnto
them
.
In
which
respect
a
vicious
man
adorned
with
Pulchrum
ornatum
turpes
mores
peius
coeno
collinunt
.
Lepidi
mores
turpem
ornatum
facilè
sactis
comprobant
.
Plaut
.
in
Paenulo
.
glorious
garments
,
is
like
a
dead
corps
stucke
with
flowers
;
or
like
a
glorious
sepulchre
,
containing
in
it
a
putrified
and
rotten
body
,
which
is
tainted
thereby
with
vnsauourie
stench
,
but
can
giue
no
beautie
or
excellencie
to
the
dead
and
corrupted
carcase
.
So
that
rich
attire
neither
beautifieth
nor
bettereth
either
the
body
or
the
mind
;
and
therefore
those
who
being
destitute
of
vertue
,
or
of
naturall
beautie
doe
thinke
to
adorne
and
commend
themselues
by
their
goodly
apparell
,
fall
into
the
errour
of
the
painters
boy
,
who
being
to
paint
the
faire
Helen
,
and
wanting
art
to
set
forth
her
beautie
,
Clemens
Alex
.
paedagog
.
lib
.
2.
cap
.
12.
daubed
on
gold
on
her
apparell
,
making
her
clothes
rich
,
because
he
could
not
make
her
face
beautifull
.
Secondly
,
worldlings
vse
these
rich
ornaments
because
§.
Sect
.
16.
That
costly
apparell
doth
not
make
those
that
weare
it
more
respected
.
they
would
be
more
admired
and
respected
;
the
which
end
also
is
often
frustrate
,
especially
when
as
by
often
vse
they
are
made
ordinarie
;
for
gold
and
siluer
,
silkes
and
veluets
,
being
as
common
as
stuffes
,
cloth
,
and
freese
,
are
within
a
while
as
little
regarded
and
admired
;
yea
though
man
could
match
the
sunne
in
glory
,
yet
if
with
the
sunne
they
should
daily
appeare
in
this
brauerie
,
it
would
worke
in
the
beholders
no
wonder
or
respect
,
howsoeuer
at
the
first
sight
they
were
much
admired
;
yea
contrariwise
because
they
wast
their
states
,
and
spend
all
their
liuings
in
maintaining
this
brauery
,
and
superfluous
excesse
,
which
was
heretofore
bestowed
,
vpon
charitable
vses
and
good
hospitality
;
therefore
the
meaner
and
poorer
sort
,
receiuing
no
reliefe
or
comfort
from
them
;
detest
their
pride
and
enuie
their
brauerie
.
Much
wiser
therefore
was
the
course
held
by
our
forefathers
,
who
hauing
indeed
costly
attire
befitting
their
callings
,
did
not
weare
it
commonly
,
but
by
the
seldome
vse
thereof
,
made
it
the
more
to
be
admired
and
respected
,
and
howsoeuer
making
their
garments
of
the
best
and
most
lasting
stuffes
,
they
did
not
need
to
change
them
,
but
wore
the
same
clothes
many
yeeres
together
;
yet
wearing
them
so
seldome
,
and
with
such
great
distance
of
time
comming
betweene
;
and
not
glutting
either
themselues
or
others
with
their
common
vse
,
it
was
all
one
,
as
if
at
euery
good
time
they
had
changed
their
suit
and
fashion
.
By
which
wise
frugality
they
were
enabled
to
keepe
good
hospitalitie
,
and
to
performe
the
workes
of
mercy
;
whereby
as
they
had
comfort
to
their
owne
consciences
;
so
did
they
deserue
the
loue
and
reuerence
of
their
inferiours
towards
them
,
when
as
they
tasted
of
their
bountie
and
goodnes
.
Especially
they
were
not
driuen
through
their
excessiue
expences
to
inhance
rents
and
increase
fines
,
but
hauing
sufficient
of
their
owne
to
maintaine
their
port
,
they
were
able
to
afford
to
their
poore
tenants
their
houses
and
lands
at
such
easie
rates
,
as
they
might
comfortablie
liue
vnder
their
shelter
.
Whereby
as
their
loines
did
blesse
them
,
when
they
enioyed
these
benefits
from
them
;
so
in
the
time
of
peace
they
had
so
many
seruants
as
tenants
,
readie
for
all
imployments
;
and
in
time
of
warre
so
many
souldiers
,
who
in
all
dangers
were
ready
to
liue
and
die
with
them
.
Whereas
now
their
pride
hauing
set
rents
and
fines
vpon
the
extreamest
racke
,
because
nothing
sufficeth
to
maintaine
their
excessiue
brauerie
,
and
hauing
turned
hospitality
and
the
works
of
mercy
into
richiewels
,
sumptuous
furniture
,
and
gorgeous
apparell
;
their
tenants
stand
vpon
equall
tearmes
with
them
,
seeing
their
houses
and
lands
being
brought
to
the
markethil
,
they
had
onely
a
bare
penniworth
for
their
pennie
;
and
therefore
at
their
need
are
vnwilling
(
vnlesse
they
be
forced
by
oppression
)
to
do
them
any
seruice
,
or
to
stand
betweene
them
and
any
danger
;
so
that
whereas
heeretofore
gentlemen
so
imployed
their
wealth
,
that
it
serued
notablie
for
their
defence
in
time
of
perill
;
now
spending
it
vpon
iewels
,
apparell
,
plate
and
furniture
,
in
time
of
peace
it
exposeth
them
to
enuie
,
and
the
danger
of
theeues
,
and
in
time
of
warre
to
the
common
spoyle
.
And
thus
haue
I
shewed
the
vnprofitablenesse
of
costly
§.
Sect
.
17.
Of
the
euils
which
accompanie
excessiue
brauerie
:
sinne
against
God
.
and
gay
apparell
:
which
if
it
bee
not
sufficient
to
weane
our
hearts
from
it
,
let
vs
further
consider
that
it
is
not
onely
empty
of
profit
,
but
also
full
of
euill
,
both
in
respect
of
sinne
and
punishment
;
for
it
is
euery
way
sinfull
as
being
sin
in
it selfe
,
the
cause
and
also
the
effect
of
sinne
.
Concerning
the
first
,
they
who
exceed
in
this
excessiue
brauery
offend
first
against
the
maiesty
of
God
himselfe
,
not
onely
by
transgressing
his
commandement
,
whereby
he
hath
forbidden
it
,
and
by
neglecting
his
worship
and
seruice
,
because
their
whole
time
almost
is
taken
vp
either
in
caring
for
,
prouiding
,
or
putting
on
their
ornaments
;
and
thereby
either
want
time
on
Gods
sabbaths
to
come
to
his
publicke
seruice
,
or
else
rush
into
his
presence
without
all
due
preparation
;
but
also
through
the
grosse
abuse
of
his
creatures
and
good
blessings
bestowed
vpon
them
.
For
they
were
not
made
stewards
of
these
rich
talents
,
that
they
should
bestow
them
in
excesse
and
vanitie
:
but
that
with
the
surplussage
of
their
wealth
they
should
relieue
their
poore
brethren
,
and
performe
the
works
of
charitie
and
mercy
,
which
either
respect
the
good
of
the
Church
or
common-wealth
.
And
therefore
fearefull
will
their
account
bee
at
the
day
of
iudgement
;
when
as
it
will
not
excuse
their
neglecting
the
poore
members
of
Christ
,
to
say
they
could
spare
nothing
from
these
vses
,
because
all
was
too
little
to
maintaine
their
brauerie
and
excessiue
cost
in
apparell
;
nor
yet
that
their
riches
and
reuenues
was
great
,
and
therefore
they
might
well
adorne
themselues
in
gorgeous
attire
;
seeing
their
wealth
was
not
giuen
them
,
that
they
should
wast
it
in
superfluities
,
but
that
they
should
bestow
it
in
relieuing
the
poores
necessities
,
in
which
respect
this
excuse
of
abundance
will
bee
no
better
,
then
if
a
man
should
cause
his
garments
to
bee
made
farre
too
large
and
long
for
his
stature
,
and
excuse
himselfe
by
this
,
that
hee
had
too
much
stuffe
:
for
as
it
is
absurd
and
ridiculous
,
to
make
the
garment
not
after
the
measure
of
the
body
,
but
the
quantitie
of
the
peece
out
of
which
it
is
cut
:
so
is
it
no
lesse
absurd
to
wast
a
mans
substance
in
such
costly
apparell
,
as
is
aboue
his
calling
,
and
not
fitting
to
his
state
and
condition
,
because
he
hath
abundance
of
wealth
lying
by
him
.
Secondly
,
heerein
they
sinne
against
themselues
:
first
,
by
§.
Sect
.
18.
Too
much
care
in
decking
the
body
,
argueth
the
neglect
of
the
soule
.
neglecting
their
soule
,
which
is
their
most
excellent
part
,
whilest
their
whole
care
and
paines
is
taken
vp
in
adorning
of
their
bodies
;
for
too
much
care
of
the
bodie
plainely
argueth
,
the
too
little
care
of
the
soule
;
richnes
in
apparell
,
pouertie
in
vertue
;
outward
ornaments
,
inward
deformities
,
Induuntur
purpura
&
bysso
,
&
subinde
conscientia
pannosa
iacet
;
fulgent
monilibus
,
moribus
sordent
.
Bernard
.
ad
Sophiam
virg
.
and
spirituall
nakednes
;
and
(
as
one
saith
)
Whilest
men
are
cloathed
with
silke
and
purple
,
commonly
their
consciences
are
ragged
and
beggarly
;
whilest
they
glister
with
iewels
and
chaines
,
their
manners
vsually
are
loathsome
and
sordidous
.
In
which
respect
they
are
not
vnfitly
compared
to
beeres
or
coffins
;
for
as
they
are
most
adorned
,
when
as
they
haue
a
dead
bodie
in
them
;
so
these
bodies
are
most
decked
with
gorgeous
attire
,
when
they
haue
in
them
a
soule
destitute
of
vertue
and
dead
in
sinne
.
And
in
the
same
regard
one
of
the
ancients
compareth
them
to
the
stately
temples
of
Egypt
,
which
had
the
outward
courts
,
porches
,
walles
and
Clemens
Alexand
.
paedag
.
lib
.
3.
cap
.
2.
roofes
,
richly
adorned
with
gold
,
siluer
,
curious
caruing
and
ingrauing
,
and
with
all
other
stately
and
gorgeous
ornaments
;
but
if
a
man
should
goe
on
further
into
the
inmost
parts
,
to
see
the
idoll
which
was
there
worshipped
,
in
stead
of
some
goodly
image
set
out
according
to
the
rest
of
the
brauerie
and
pompe
;
hee
should
find
nothing
but
the
base
picture
,
or
other
resemblance
of
some
cat
,
crocodile
or
vgly
serpent
:
for
so
these
women
who
load
themselues
with
gold
,
siluer
,
iewels
,
and
costly
apparell
,
if
this
outward
glory
bee
remoued
,
and
they
more
narrowly
searched
what
they
haue
in
the
inmost
temple
of
their
heart
,
they
cannot
shew
vnto
vs
Gods
image
shining
in
his
spirituall
graces
,
but
rather
a
man
shall
find
in
them
crocodiles
and
serpents
,
that
is
,
beastly
lusts
,
pride
,
wantonnesse
,
immodesty
,
and
such
like
impieties
.
Againe
,
those
who
affect
this
costly
apparell
hurt
themselues
,
whilest
by
their
pride
and
excessiue
brauerie
they
lie
open
to
the
hatred
and
enuie
,
the
censers
and
bitter
frumps
of
all
that
see
them
.
For
euen
those
who
are
sober
,
graue
and
humble
,
when
they
see
those
who
are
inferiour
vnto
themselues
in
place
and
calling
,
so
farre
outstrip
them
in
this
outward
brauerie
,
cannot
chuse
but
disdaine
and
scorne
it
;
and
others
who
thinke
themselues
as
good
as
they
,
comming
short
of
them
for
want
of
meanes
,
or
will
,
so
to
bestow
their
cost
,
doe
as
much
enuie
and
hate
them
.
The
which
sheweth
the
extreame
follie
of
these
proud
persons
;
for
whereas
they
might
haue
loue
and
due
respect
among
their
neighbours
good
cheape
,
they
rather
chuse
to
purchase
hatred
,
enuie
,
and
contempt
,
at
these
deare
rates
.
Finally
,
by
this
outward
brauerie
they
disgrace
themselues
,
and
bewray
vnto
euery
iudicious
beholder
the
secret
corruptions
which
lie
lurking
in
their
hearts
.
For
when
the
heart
is
infected
and
poysoned
with
the
contagious
plague
of
pride
,
it
tainteth
outwardly
the
whole
body
with
the
markes
and
tokens
,
which
certainly
prognosticate
death
and
destruction
,
without
repentance
.
So
if
it
be
corrupted
with
follie
,
it
discouereth
it selfe
in
foolish
and
phantasticall
fashions
;
if
with
prodigall
vanity
,
it
appeareth
in
the
outward
superfluitie
;
if
with
lust
,
it
sheweth
it selfe
in
a
wanton
habit
:
and
finally
,
if
it
bee
an
heart
soft
and
effeminate
,
it
will
easily
bee
discerned
,
by
soft
raiment
Non
haec
ornant
corpus
sed
mentem
detegunt
.
Quintilian
.
Eccles
.
19.
28.
and
wanton
delicacie
.
So
that
as
one
saith
,
this
vanity
of
apparell
doth
not
so
much
adorne
the
body
,
as
discouer
the
mind
;
and
as
the
sonne
of
Syrach
telleth
vs
,
A
mans
garment
,
excessiue
laughter
,
and
gate
,
plainely
declare
what
person
hee
is
.
And
therefore
the
Lord
reprouing
Israel
saith
,
that
their
Hose
.
7.
10.
pride
did
testifie
against
them
to
their
face
,
because
they
did
discouer
it
outwardly
in
their
very
countenance
and
gay
apparell
.
Lastly
,
by
wearing
these
costly
and
gorgeous
garments
§.
Sect
.
19.
That
they
who
vse
excesse
in
apparell
,
o●●end
against
their
brethren
by
giuing
offence
.
they
also
sinne
against
their
neighbours
:
first
,
by
way
of
offence
,
when
as
by
their
example
they
allure
and
draw
them
on
to
imitate
their
brauerie
;
for
such
is
the
pride
of
mans
heart
,
that
he
is
impatient
to
bee
any
way
inferiour
to
those
whom
he
esteemeth
but
his
equals
;
and
therfore
when
hee
seeth
his
neighbour
in
costly
clothing
,
fearing
lest
hee
should
be
preferred
before
him
,
he
inwardly
disdaineth
,
enuieth
,
and
vieth
with
him
who
shall
excell
in
brauerie
;
whereof
it
commeth
to
passe
,
that
this
vanity
of
gay
apparell
,
hauing
infected
any
corner
,
doth
in
a
short
time
like
a
running
canker
,
spread
it selfe
ouer
a
whole
country
.
Againe
,
they
are
scandalous
to
those
who
are
without
,
as
they
hinder
and
discourage
them
by
their
pride
and
excesse
from
the
imbracing
and
professing
of
their
religion
,
when
as
in
this
they
can
perceiue
no
difference
between
a
professour
of
religion
,
and
a
professed
vaine
person
;
the
children
of
God
,
and
the
children
of
the
diuell
;
those
who
professe
mortification
,
and
they
who
are
worldly
and
prophane
.
Whereas
contrariwise
,
if
they
were
according
to
their
profession
,
humble
,
modest
,
Tit
.
2.
3.
graue
and
sober
,
in
their
habit
and
outward
cariage
,
they
might
moue
them
to
a
liking
of
their
religion
for
their
vertues
sake
,
who
professe
it
,
and
in
time
draw
them
on
to
the
profession
and
practise
of
it
.
Finally
,
if
in
sincerity
of
heart
wee
professe
and
practise
christianity
,
and
yet
bee
ouertaken
with
this
vanity
,
as
we
doe
thereby
wrong
our selues
by
impairing
our
good
name
;
so
by
seeming
that
we
are
not
,
wee
giue
occasion
to
wicked
worldlings
of
falling
into
sinne
,
whilest
for
this
●●firmitie
they
are
ready
to
blaspheme
Gods
truth
,
which
we
professe
,
and
censure
and
condemne
vs
for
hypocrits
and
wicked
persons
,
who
are
as
proud
,
wanton
and
lasciuious
as
any
other
.
Which
suspitions
wee
ought
to
shun
by
auoiding
these
outward
apparances
of
euill
;
for
if
my
heart
be
cleane
and
vpright
in
it selfe
,
why
should
I
giue
occasion
to
haue
it
spotted
and
blemished
in
anothers
conceit
and
estimation
?
Why
should
wantons
and
lasciuious
persons
Tertul
.
de
cultu
foemin
.
lib
.
haue
any
hope
of
finding
that
in
mee
which
I
abhorre
?
Why
doth
not
my
habit
proclaime
the
affection
of
my
hart
,
lest
impudencie
should
be
incouraged
to
taint
it
,
by
infusing
the
poyson
of
lust
and
wantonnes
by
my
eares
?
Why
should
I
not
professing
charity
seeke
rather
to
edifie
then
destroy
my
neighbour
;
and
being
a
souldier
of
Christ
why
should
I
not
put
on
mine
owne
armour
,
badge
and
liuerie
,
and
manfully
professe
open
emnitie
against
the
world
and
worldlie
vanities
?
That
therefore
will
not
serue
their
turne
which
professors
§.
Sect
.
20.
Their
excuse
taken
away
who
pretend
inward
humilitie
though
they
exceed
in
outward
brauerie
.
of
religion
vsually
say
for
their
excuse
;
that
whatsoeuer
men
may
thinke
of
them
when
they
see
their
brauerie
and
vanity
,
yet
they
haue
cleere
consciences
towards
God
;
though
their
apparell
be
garish
and
wanton
,
yet
their
minds
are
humble
and
chast
;
and
though
they
fashion
themselues
according
to
the
world
,
and
doe
after
the
custome
of
the
most
,
yet
they
are
not
of
the
world
,
nor
approue
of
worldly
vanities
,
but
could
find
in
their
hearts
,
if
others
would
accompany
them
,
to
lay
all
these
proud
clothes
and
wanton
fashions
aside
;
whereas
now
they
are
caried
away
with
the
streame
of
time
,
and
are
ouerruled
euen
against
their
owne
minds
by
the
tyrannie
of
euill
custome
.
For
wee
are
bound
to
labour
with
the
Apostle
to
haue
a
cleere
conscience
before
God
,
Act.
24.
16.
and
before
men
;
we
ought
to
conforme
not
only
our
hearts
,
but
also
our
outward
habits
vnto
the
obedience
of
Gods
law
and
reuealed
will
;
and
so
to
performe
the
duties
of
the
inner
man
towards
God
,
as
that
we
ought
also
to
haue
speciall
care
,
that
our
outward
cariage
be
not
scandalous
to
our
neighbours
.
We
must
procure
honest
things
,
not
onely
before
the
Rom
.
12.
17.
2.
Cor
.
8.
21.
Lord
,
but
also
before
all
men
,
as
the
Apostle
inioyneth
vs.
We
who
professe
christianity
,
are
as
the
light
of
●●e
world
,
and
as
a
citie
set
vpon
an
hill
;
and
therefore
our
endeauour
should
be
to
shine
before
others
in
all
holinesse
of
conuersation
;
neither
is
it
enough
for
vs
to
haue
light
in
our selues
,
but
wee
should
also
haue
our
lights
so
to
shine
before
men
,
that
our
heauenly
father
Mat
.
5.
14.
16.
1.
Pet
.
2.
12.
may
be
glorified
,
&
our
brethren
edified
in
the
holy
faith
.
We
must
not
onely
be
good
,
sober
,
humble
and
chast
for
our
owne
sakes
,
but
we
must
also
appeare
so
,
for
the
good
of
others
.
And
the
christian
must
haue
his
head
and
heart
so
full
of
the
sweete
oyle
of
Gods
sanctifying
graces
,
that
they
must
also
ouerflow
euen
to
his
garments
and
skirts
of
his
clothing
;
that
by
these
precious
odours
,
not
only
himselfe
may
be
comforted
,
but
others
also
may
bee
refreshed
by
the
perfume
of
his
holy
example
▪
Neither
ought
they
to
vse
vaine
fashions
,
and
excessiue
costlinesse
in
their
apparell
,
because
it
is
the
common
custome
of
the
times
;
seeing
wee
haue
an
expresse
commandement
,
that
we
should
not
follow
a
multitude
Exod
23.
2.
Rom
.
●2
.
2.
in
that
which
is
euill
,
nor
conforme
our selues
to
the
fashions
of
the
world
;
but
be
outwardly
changed
by
the
inward
renuing
of
our
minds
.
Wee
must
not
stay
our
reformation
of
apparell
till
we
may
carrie
it
with
most
voices
,
nor
expect
a
parliament
to
take
away
these
abuses
;
not
laying
them
aside
till
we
haue
the
whole
countrie
to
beare
vs
company
;
but
the
law
of
Gods
spirit
ruling
in
our
hearts
,
must
make
vs
herein
to
be
a
law
vnto
our selues
,
seeking
the
reformation
of
that
which
is
amisse
,
though
none
would
accompany
vs
in
well
doing
:
for
if
so
be
worldlings
and
vaine
persons
bee
bold
on
the
behalfe
of
their
master
Satan
,
to
bring
into
common
vse
costly
attire
,
and
strange
and
wanton
fashions
,
whereby
they
poyson
and
corrupt
all
that
are
neere
vnto
them
by
their
ill
example
:
why
should
not
wee
who
professe
the
name
of
Christ
,
shew
the
like
or
greater
boldnesse
in
a
better
cause
,
obeying
our
Lord
and
master
,
and
labouring
by
our
modest
,
graue
and
sober
apparell
,
to
moue
others
to
imitate
vs
,
and
reforme
their
vanity
,
and
excessiue
brauerie
,
by
our
good
example
?
Which
if
in
these
times
christians
would
begin
,
there
is
great
hope
that
their
endeauour
would
haue
good
succes
;
not
onely
because
many
would
bee
drawne
for
conscience
sake
to
follow
their
practise
;
but
also
because
the
most
being
almost
cloyed
with
the
common
vse
of
brauerie
,
and
al
quite
tyred
with
the
excessiue
charge
which
goeth
to
the
maintaining
of
this
costly
apparell
;
doe
inwardly
desire
a
reformation
,
so
it
might
bee
generall
,
and
could
bee
content
to
weare
more
modest
,
sober
,
and
frugal
attire
,
if
the
rest
of
their
neighbours
would
beare
them
companie
.
But
here
the
weaker
sexe
doth
further
obiect
,
that
either
§.
Sect
.
21.
Their
excuse
answered
who
pretend
the
pleasing
of
their
husbands
as
th●
cause
of
their
excesse
.
they
must
offend
others
by
putting
on
this
rich
and
vaine
apparell
,
or
their
husbands
by
laying
it
aside
;
who
vnlesse
they
adorne
themselues
,
will
either
be
displeased
with
them
,
or
at
least
take
no
delight
in
them
;
and
better
it
were
to
offend
strangers
by
excesse
,
then
those
who
are
so
neere
and
deare
vnto
them
,
by
not
setting
themselues
forth
in
such
apparell
as
best
pleaseth
them
.
To
which
I
answere
,
that
if
any
haue
such
husbands
,
delighted
with
follie
and
vanity
,
their
wiues
haue
in
this
kind
greater
liberty
then
other
women
,
because
smaller
inconueniences
are
to
bee
vndergone
,
that
greater
may
be
auoided
:
but
let
such
vnder
colour
of
libertie
beware
of
licentiousnesse
,
and
vnder
shew
of
pleasing
their
husbands
,
let
them
take
heed
that
they
doe
not
displease
God
,
wound
their
owne
consciences
,
and
offend
their
brethren
,
by
wearing
such
costly
or
garish
apparell
,
as
is
either
aboue
their
particular
state
and
calling
;
or
not
beseeming
their
generall
calling
of
christianity
.
For
howsoeuer
they
ought
to
please
their
husbands
rather
then
strangers
,
yet
they
must
labour
more
to
please
God
thē
them
both
,
yea
euen
strangers
too
in
that
which
is
good
,
rather
then
their
husbands
in
that
which
is
wicked
and
vnlawfull
.
But
further
I
admonish
them
to
take
heed
lest
this
bee
a
meere
pretence
and
false
excuse
,
and
that
they
doe
not
by
this
brauerie
study
to
please
their
husbands
,
but
rather
their
own
proud
humor
,
yea
euen
strangers
themselues
,
whilest
they
affect
by
this
brauerie
their
esteeme
and
commendations
.
For
if
they
angled
onely
for
their
husbands
loue
,
they
would
cast
this
baite
of
brauerie
before
his
eyes
alone
,
more
carefully
adorning
themselues
at
home
whilest
they
are
in
his
presence
,
then
when
they
goe
abrode
into
other
companie
:
whereas
they
follow
the
contrarie
practise
,
curiously
decking
themselues
when
they
are
to
goe
forth
into
the
companie
of
strangers
,
and
putting
all
off
againe
when
they
come
home
and
returne
vnto
their
husbands
.
Finally
,
let
such
know
that
if
at
all
they
are
constrained
to
seeke
to
please
them
by
these
vaine
ornaments
,
it
is
for
the
most
part
for
want
of
better
things
,
wherby
they
should
be
commended
.
For
if
in
their
behauiour
and
conuersation
they
were
religious
,
wise
,
modest
,
graue
and
sober
,
and
towards
their
husbands
meeke
,
humble
,
louing
,
and
respectiue
,
they
would
by
these
vertues
and
duties
please
them
better
,
if
they
haue
any
religion
,
conscience
,
or
true
wisedome
,
then
by
wearing
the
gayest
ornaments
;
or
if
they
be
yet
strangers
to
the
grace
of
God
,
they
may
through
his
blessing
winne
them
(
as
the
Apostle
telleth
vs
)
to
the
profession
1.
Pet
.
3.
1.
and
practise
of
religion
,
by
this
their
holy
and
vertuous
conuersation
.
And
thus
it
appeareth
that
the
wearing
of
costly
and
gay
§.
Sect
.
22.
That
excessiue
brauerie
is
the
cause
of
many
sinnes
,
in
respect
of
those
that
weare
it
.
apparell
,
vnfitting
our
state
and
calling
,
is
it selfe
a
sinne
.
It
followeth
that
I
also
shew
that
it
is
both
the
cause
and
effect
of
other
sinnes
much
greater
then
it selfe
.
And
first
,
it
is
the
cause
of
many
sins
,
which
men
vsually
commit
,
both
against
themselues
,
and
against
their
neighbours
,
in
both
which
regards
this
excessiue
brauerie
is
a
fruitfull
mother
of
much
wickednesse
.
It
is
the
cause
of
lust
and
vncleannesse
both
in
themselues
that
weare
it
,
as
it
doth
effeminate
the
mind
and
softeneth
the
heart
,
making
it
vaine
and
wanton
,
and
so
readie
to
receiue
any
impression
of
lust
;
as
also
in
others
,
as
it
Quid
ex
vestibus
superuacuis
expectandum
,
nisi
vt
lasciuus
ille
ornatus
pratereuntes
inuitet
,
aut
alienis
matrimonijs
insidietur
?
Basil
.
de
legen
.
lib
.
gentilium
.
doth
incourage
them
to
giue
the
assault
to
chastitie
,
with
hope
of
obtaining
victorie
,
when
as
these
ensignes
of
wantons
being
displayed
,
doe
promise
a
yeelding
at
the
first
encounter
.
It
is
also
the
cause
of
much
pride
;
for
as
pride
first
breedeth
brauerie
,
so
no
sooner
is
it
borne
,
but
presently
it
nourisheth
the
mother
that
bred
it
,
making
men
in
these
gay
habits
to
thinke
better
of
themselues
then
when
they
are
more
meanely
attired
,
and
to
contemne
others
as
base
,
who
are
not
decked
in
such
rich
attire
.
It
causeth
men
,
and
much
more
women
to
misspend
their
time
,
whilest
they
consume
a
great
part
of
their
life
,
either
in
casting
with
themselues
how
they
may
be
most
braue
,
and
what
fashion
will
best
become
them
;
or
in
putting
their
purposes
in
execution
,
whilest
they
spend
the
greatest
part
of
the
morning
in
prancking
aad
trimming
of
their
bodies
;
or
finally
,
in
contriuing
their
plots
,
and
vsing
the
meanes
for
the
vpholding
and
maintaining
of
their
excesse
.
Whereby
it
commeth
to
passe
,
that
they
haue
little
or
no
time
to
adorne
their
soules
with
Gods
sauing
graces
,
knowledge
,
faith
,
charity
and
the
rest
,
but
remaine
ignorant
,
impenitent
,
secure
,
and
full
of
infidelity
;
neither
yet
to
performe
the
publicke
duties
of
Gods
seruice
,
nor
their
owne
priuate
deuotions
,
(
for
they
dresse
themselues
by
the
houre
,
and
pray
by
minuts
)
nor
finally
the
duties
of
their
particular
callings
in
their
houses
and
families
.
For
whereas
the
calling
of
the
womankind
tieth
them
to
keepe
the
chiefe
part
of
their
residence
at
home
,
imitating
the
snaile
which
carieth
her
house
vpon
her
backe
;
contrariwise
hauing
spent
a
great
part
of
the
day
in
dressing
of
themselues
in
their
rich
and
costly
attire
,
they
haue
now
no
power
to
stay
at
home
,
but
needs
they
must
goe
abrode
to
shew
their
brauerie
,
as
thinking
their
costly
apparell
and
vaine
fashions
not
worth
the
wearing
,
vnlesse
they
might
be
seene
often
,
and
much
admired
.
And
to
say
truth
,
such
are
as
well
abrode
as
at
home
,
seeing
by
their
habit
they
haue
made
themselues
vnfit
for
any
huswifely
dutie
;
for
neither
may
they
come
neere
those
places
which
require
their
chiefe
residence
,
for
soiling
of
their
clothes
,
neither
are
they
able
to
stirre
themselues
more
then
images
,
for
the
performing
of
any
businesse
.
Yea
to
that
height
of
pride
is
the
world
come
,
that
euerie
pettie
gentlewoman
skorneth
to
be
seene
in
any
such
husewifelie
imployments
,
whereas
in
ancient
times
,
Pro
.
31.
princes
and
queenes
thought
it
their
chiefe
glory
,
as
we
may
see
in
the
example
of
Salomons
mother
.
And
as
this
pride
of
apparell
is
a
cause
of
much
sinne
in
§.
Sect
.
23.
That
this
excesse
causeth
many
euils
both
to
priuate
persons
,
and
to
the
common-wealth
.
respect
of
themselues
that
vse
it
;
so
also
in
regard
of
others
,
whether
we
respect
priuate
persons
or
the
whole
common-wealth
.
For
what
greater
cause
I
pray
you
is
there
of
bribing
and
extorsion
,
fraud
and
cousonage
,
oppressing
of
the
poore
by
cruell
landlords
,
whilest
vnmeasurablie
they
encrease
their
fines
and
inhance
their
rents
,
yea
of
wrongs
and
iniuries
,
rapine
and
violence
,
theft
and
sacriledge
,
then
this
exces
in
costly
apparel
,
men
being
resolued
to
run
any
desperat
and
wicked
course
,
rather
then
they
will
want
meanes
to
maintain
this
pride
.
Neither
doth
this
exces
in
apparel
bring
lesse
mischiefe
to
the
whole
common-wealth
then
to
priuat
persons
.
For
first
,
it
ouerthroweth
all
order
of
ciuill
societie
,
whilest
there
is
in
the
outward
habit
no
distinction
of
degrees
;
but
the
superiour
and
inferiour
,
the
master
and
the
seruant
,
the
maid
and
mistrisse
,
the
nobleman
and
gentleman
,
and
the
gentleman
and
farmer
goe
all
alike
;
so
as
by
the
outward
habite
they
cannot
possiblie
bee
discerned
the
one
from
the
other
.
Againe
,
it
is
the
chiefe
cause
of
the
decay
of
good
hospitalitie
,
which
is
a
principall
pillar
that
vpholdeth
the
common-wealth
,
as
being
the
meanes
to
preserue
loue
and
neighbourly
friendship
among
the
richer
sort
,
and
to
giue
reliefe
to
the
poore
,
who
stand
in
need
of
helpe
.
For
whereas
there
was
much
bestowed
this
way
by
our
ancestors
,
whilest
they
contented
themselues
with
meane
attire
;
now
they
who
succeed
them
,
although
they
haue
doubled
and
redoubled
their
fines
and
rents
,
cannot
keepe
open
doores
,
but
are
faine
to
leaue
their
countries
,
and
to
lurke
in
corners
of
great
cities
to
saue
charges
in
housekeeping
,
being
not
able
with
all
their
meanes
to
maintaine
halfe
their
forefathers
familie
,
because
all
which
they
can
rake
and
scrape
together
,
is
much
too
little
to
maintain
their
brauery
in
apparell
.
Finally
,
there
is
no
cause
equall
to
this
,
of
impouerishing
the
common-wealth
,
of
causing
dearth
and
scarcitie
of
all
things
necessarie
;
and
consequently
of
bringing
the
whole
communaltie
to
want
and
miserie
.
For
to
maintaine
this
excesse
in
apparell
,
landlords
are
faine
to
rack
their
rents
;
and
the
tenant
being
not
able
with
all
his
labor
poorely
to
maintaine
his
charge
,
and
pay
his
rent
,
is
constrained
to
raise
the
prices
of
all
his
countrie
commodities
to
a
double
rate
.
Artificers
and
tradesmen
are
likewise
forced
to
increase
the
prices
of
their
worke
and
wares
,
being
not
otherwise
able
to
maintaine
their
families
;
and
none
smart
so
much
as
the
poorer
sort
,
who
being
destitute
of
meanes
,
haue
no
entercourse
of
dealing
with
the
rest
,
nor
cannot
(
like
the
other
)
heale
their
owne
wound
by
biting
of
their
fellow
;
or
being
not
able
hauing
done
their
worke
to
forbeare
the
sale
,
are
for
the
sustaining
of
their
present
necessitie
faine
to
part
with
their
wares
at
such
easie
rates
as
the
buiers
please
to
giue
them
.
Finally
,
nothing
doth
more
impouerish
the
common-wealth
then
this
excessiue
brauerie
,
seeing
our
monies
and
chiefe
commodities
,
which
are
of
much
better
vse
,
are
daily
transported
into
other
countries
,
we
hauing
in
lieu
thereof
nothing
but
costly
stuffes
,
silkes
and
veluets
,
gold
and
siluer
laces
,
and
such
like
toyes
and
vanities
,
which
within
a
few
moneths
wearing
come
to
ragges
,
not
worth
the
taking
vp
if
a
man
should
find
them
in
the
streets
.
In
which
respect
this
pride
of
apparell
endamageth
the
land
more
then
any
other
wastfull
expences
;
for
howsoeuer
much
cost
is
superfluously
bestowed
on
sumptuous
buildings
,
plate
,
and
excesse
in
diet
;
yet
here
the
riches
of
the
common-wealth
continue
still
amongst
vs
,
and
do
but
onely
change
their
master
,
and
that
commonly
a
richer
for
a
poorer
:
whereas
this
apparell
is
the
cause
why
our
chiefe
riches
and
treasures
are
vsually
transported
into
other
countries
,
and
in
the
meane
time
our
owne
commodities
are
vilified
and
lightly
esteemed
,
and
the
poore
people
want
imployment
,
or
at
least
a
sufficient
reward
for
their
great
labor
.
To
say
nothing
of
the
durable
continuance
of
houses
and
plate
:
whereas
these
gay
clothes
euery
yeer
,
yea
(
in
our
times
)
almost
euery
quarter
,
must
be
new
either
in
themselues
,
or
at
least
in
their
fashion
,
&
so
bring
a
continual
&
heauie
charge
to
all
that
vse
them
.
In
which
regard
though
religion
&
conscience
should
not
preuaile
with
vs
;
yet
mee
thinks
ciuill
policie
,
and
loue
of
our
countrie
and
common
welfare
,
should
perswade
vs
to
loath
and
lay
aside
this
pride
and
brauerie
.
And
thus
it
appeareth
that
this
rich
and
costly
attire
is
the
cause
of
many
euils
.
Now
to
the
end
that
wee
may
plainely
§.
Sect
.
24.
That
costly
and
vaine
apparell
is
the
fruit
of
pride
and
selfe-loue
.
see
,
that
it
hath
neere
alliance
to
all
kinds
of
wickednesse
,
we
are
further
to
consider
that
it
is
also
the
effect
and
fruit
of
sinne
,
namely
,
of
pride
and
selfe-loue
,
which
worke
in
men
a
desire
to
seeme
excellent
,
and
in
all
things
to
exceed
other
men
;
howsoeuer
oftentimes
they
faile
of
their
end
,
for
as
much
as
others
being
as
proud
as
they
,
vie
and
contend
with
them
for
this
preheminence
.
Neuerthelesse
though
they
misse
the
marke
,
yet
doe
they
continually
aime
and
shoote
at
it
,
propounding
this
as
the
maine
end
of
all
their
brauerie
and
excessiue
cost
,
that
they
may
excell
and
put
downe
others
.
And
thus
some
adorne
themselues
that
they
may
seeme
more
beautifull
;
some
that
they
may
bee
thought
more
noble
and
better
descended
,
&
some
that
they
may
be
reputed
more
wealthy
,
&
of
better
estate
then
the
rest
of
their
neighbors
.
And
as
heereby
they
labour
to
aduance
themselues
into
the
highest
seate
of
mens
hearts
,
and
seeke
to
be
greatly
esteemed
,
and
much
admired
of
al
that
looke
vpon
them
;
so
by
the
same
meanes
they
aspire
to
haue
the
precedence
before
others
,
the
vpper
hand
and
highest
places
in
Iam
.
2.
2.
3.
Vestitus
insignis
ac
mollis
superbiae
vexillum
est
,
nidusque
luxuriae
.
Aug.
Caesar
apud
Suetonium
.
Nemo
vestimenta
preciosa
nisi
ad
inanem
gloriam
quaerit
,
&c.
Gregor
.
homil
.
40.
in
Luc
.
16.
§.
Sect
.
25.
Of
the
punishments
which
God
inflictet●
on
men
for
pride
in
apparell
.
all
meetings
,
not
because
these
things
haue
any
worth
in
themselues
,
or
merit
the
least
part
of
their
cost
and
labour
,
by
any
true
good
which
they
impart
vnto
them
;
but
because
their
pride
affecteth
them
,
as
signes
which
argue
their
excellencie
,
and
as
meanes
to
make
them
more
respected
then
other
men
.
So
that
this
gay
apparell
is
(
as
one
truely
calleth
it
)
the
verie
ensigne
of
pride
,
and
nest
of
luxurie
;
for
take
away
beholders
and
admirers
,
priority
in
estimation
and
prececence
in
place
,
and
there
would
need
no
statute
of
restraint
to
prohibit
this
excesse
.
Finally
,
as
this
excessiue
brauerie
in
apparell
is
euery
way
euill
in
respect
of
sinne
;
so
also
it
is
euill
in
regard
of
punishment
:
for
first
,
thereby
the
mind
is
exceedingly
molested
and
troubled
,
not
onely
in
inuenting
fashions
,
and
in
studying
how
the
body
may
be
most
beautified
and
adorned
;
but
also
in
laying
plots
and
contriuing
meanes
to
maintaine
this
brauerie
.
For
men
bestowing
excessiue
cost
aboue
their
meanes
about
this
vanity
,
are
forced
to
run
into
debt
which
is
the
very
bane
of
a
quiet
mind
,
and
to
borrow
moneys
vpon
vsurie
,
or
to
take
vp
their
stuffes
at
worse
rates
,
which
by
reason
of
the
increase
of
the
price
,
and
decrease
of
their
ability
,
they
are
commonly
worse
able
to
repay
at
the
time
appointed
,
then
when
they
tooke
it
vpon
credit
;
and
therefore
they
are
forced
to
trie
&
tire
al
their
friends
,
to
change
often
their
creditours
,
borrowing
of
one
to
pay
vnto
another
,
to
receiue
proud
repulses
,
euen
of
those
whose
lending
is
their
liuing
;
to
endure
vpon
euery
default
of
payment
hard
words
,
and
bitter
menacings
;
yea
oftentimes
suites
,
arrests
,
imprisonment
,
and
many
such
like
miseries
:
for
as
the
wise
man
Pro
.
22.
7.
saith
,
those
that
borrow
lose
their
liberty
,
and
become
thrals
and
vassals
to
those
who
lend
vnto
them
.
By
all
which
courses
not
onely
the
mind
is
exceedingly
tormented
,
as
being
continually
vpon
the
racke
of
passion
;
reioycing
when
they
haue
borrowed
,
sorrowing
when
they
are
to
pay
,
fretting
when
they
receiue
repulses
and
disgraces
,
and
fearing
when
as
through
default
of
payment
they
haue
hazarded
their
state
by
fines
and
forfaitures
,
or
their
persons
,
when
as
they
goe
daily
in
danger
to
be
arrested
and
imprisoned
;
but
also
their
state
is
vtterly
ruined
,
for
their
ordinarie
rents
and
reuenues
not
being
sufficient
to
maintaine
this
pride
and
prodigall
excesse
,
they
are
after
much
shuffling
and
tumbling
among
their
c●editors
,
forced
to
sell
some
part
of
their
lands
to
pay
their
debts
;
foolishly
imagining
that
they
may
hereafter
(
it
may
bee
when
their
charge
increaseth
)
liue
vpon
a
part
,
whom
the
whole
before
could
not
suffice
:
of
which
vaine
hope
when
as
they
faile
,
they
(
being
still
resolued
to
abate
nothing
of
their
brauerie
)
are
constrained
to
send
one
part
of
their
reuenew
after
another
,
til
within
a
while
the
whole
estate
is
ruined
&
brought
to
nothing
.
When
as
being
pinched
with
want
&
misery
,
they
are
glad
of
cloth
&
freese
,
who
before
skorned
silks
and
veluets
,
vnles
they
were
cut
and
mangled
,
printed
,
and
laced
,
as
best
fitted
their
vaine
fantasie
:
and
to
become
loathsome
&
vnwelcom
guests
at
other
mens
tables
;
who
,
before
pride
had
shut
them
out
of
their
owne
houses
,
were
able
to
giue
liberall
intertainement
vnto
others
.
To
say
nothing
of
those
who
end
their
daies
in
prison
,
and
lie
in
holes
and
dungeons
:
wanting
meate
to
sustaine
their
pinching
hunger
,
and
homely
cloathes
to
couer
their
nakednes
,
the
which
notwithstanding
is
the
case
of
many
,
as
the
counters
and
iayles
in
all
places
can
beare
mee
witnes
.
And
as
heereby
they
disquiet
their
minds
&
ruine
their
temporal
estats
,
so
do
they
bring
vpon
themselues
for
their
pride
,
Gods
heauie
punishments
,
and
feareful
malediction
;
for
the
Lord
by
his
prophet
threatneth
,
that
the
high
looke
of
man
shall
bee
humbled
,
Esa
.
2.
11.
12.
and
his
loftinesse
abased
,
and
that
the
day
of
his
visitation
shall
fall
out
most
heauie
to
the
proud
&
haughtie
,
and
vpon
all
that
is
exalted
,
that
it
may
be
made
low
.
And
more
particularly
he
denounceth
miserie
,
pouerty
and
destruction
against
the
Esa
.
5.
16.
17.
&c.
daughters
of
Sion
,
because
being
haughtie
in
their
harts
,
they
exceeded
in
this
wanton
and
costly
attire
,
and
threatneth
that
in
●he
day
of
his
vengeance
he
will
visit
the
princes
and
the
kings
children
,
for
their
vaine
fashions
,
and
strange
apparell
.
Seeing
therefore
this
costly
and
gorgeous
apparell
,
is
forbidden
§.
Sect
.
26.
That
we
are
much
to
prefer
the
spirituall
ornaments
of
the
soule
,
before
corporall
.
Purpureae
,
aureae
,
&
splendid●
vestes
,
his
demum
conueniunt
,
quibu●
nullus
vitae
splendor
,
nullum
virtutis
decus
supp●tit
.
Nazianzen
.
ad
Olympiadem
▪
Psalm
.
45.
13.
Ephes
.
6.
10.
12.
in
the
Scriptures
,
and
is
the
badge
and
remembrance
of
our
sinne
and
shame
:
seeing
it
misbeseemeth
those
who
professe
Christianitie
,
to
affect
or
vse
it
,
much
more
to
dote
and
set
their
hearts
vpon
it
,
because
it
is
in
it selfe
vaine
and
void
of
excellencie
,
and
vnto
them
not
only
vnprofitable
,
but
euery
way
euill
,
both
in
respect
of
sinne
and
punishment
;
let
vs
labour
to
weane
our
hearts
and
affections
from
this
worthlesse
and
wicked
vanitie
,
that
we
may
place
and
fixe
them
vpon
much
more
excellent
and
precious
ornaments
;
striuing
and
indeauouring
to
adorne
our selues
with
the
sanctifying
and
sauing
graces
of
Gods
Spirit
,
which
will
not
only
serue
for
garments
to
hide
and
couer
our
spirituall
nakednesse
,
wherewith
being
cloathed
,
we
shall
appeare
beautifull
and
glorious
in
the
sight
of
God
,
and
all
his
holy
Saints
and
Angels
;
but
also
for
armour
of
proofe
,
to
defend
and
preserue
vs
from
all
the
furious
assaults
of
our
spirituall
enemies
:
and
as
the
Apostle
exhorteth
vs
,
let
vs
aboue
all
1.
Pet
.
5.
5.
things
labour
to
decke
our
soules
with
humilitie
,
and
with
the
wedding
garment
of
faith
,
and
a
good
conscience
;
and
put
on
Iesus
Christ
,
that
being
cloathed
with
his
righteousnesse
Rom
.
13.
14.
and
obedience
,
wee
may
bee
accepted
of
God
in
his
beloued
;
and
so
shall
we
,
when
we
haue
finished
our
course
with
much
ioy
and
peace
,
haue
those
long
white
robes
of
Apoc
.
7.
13.
14.
glorie
,
and
eternall
happinesse
bestowed
vpon
vs
in
the
day
of
Gods
appearing
,
and
as
fit
guests
of
the
bridall
chamber
,
follow
the
Lambe
whither
soeuer
he
goeth
.
CHAP.
XVI
.
Of
the
vanitie
of
worldly
pleasures
.
ANd
thus
haue
I
shewed
the
vanity
of
riches
,
in
§.
Sect
.
1.
Worldly
pleasures
are
of
no
worth
,
in
comparison
of
heauenly
ioyes
.
the
speciall
kinds
thereof
.
Now
it
followeth
in
the
last
place
that
we
examine
worldly
pleasures
,
to
see
if
wee
can
find
any
more
worth
and
excellencie
in
them
,
then
in
the
other
:
where
vpon
the
triall
we
shall
find
,
that
howsoeuer
they
may
be
preferred
before
honours
and
riches
,
as
being
the
end
of
them
both
:
for
therefore
do
men
affect
honors
,
because
they
delight
and
please
them
,
and
riches
because
they
would
enioy
them
,
and
reioyce
in
their
fruition
,
as
also
because
they
are
much
more
free
from
trouble
,
and
full
of
sweetnesse
;
whereof
it
is
that
the
wise
Salomon
,
who
had
experience
of
them
all
,
concludeth
,
that
among
worldly
things
there
is
nothing
better
,
then
that
a
man
should
reioyce
in
his
affaires
,
Eccles
.
3.
22.
and
2.
24.
because
that
is
his
portion
:
and
that
there
is
no
profit
to
man
,
but
that
he
eate
and
drinke
,
and
delight
his
soule
with
the
profit
of
his
labour
:
yet
neuerthelesse
if
we
compare
them
with
the
spirituall
ioy
of
a
Christian
in
this
life
,
or
the
heauenly
ioyes
in
the
life
to
come
,
they
are
to
be
esteemed
vaine
and
of
no
value
,
and
to
be
contemned
as
being
altogether
worthlesse
and
void
of
excellencie
.
For
howsoeuer
Salomon
comparing
them
with
other
worldly
things
,
doth
giue
them
the
preeminence
;
yet
considering
them
in
their
owne
nature
,
ioyned
with
our
vse
,
he
condemneth
them
as
vaine
and
vnprofitable
,
in
respect
of
any
sound
good
,
or
true
happines
which
they
bring
vnto
vs.
I
said
in
my
heart
(
saith
he
)
go
to
Eccles
.
2.
1.
2.
11.
now
,
I
will
proue
thee
with
ioy
,
therfore
take
thou
pleasure
in
pleasant
things
:
and
behold
this
also
is
vanitie
.
I
said
of
laughter
,
thou
art
mad
:
and
of
ioy
,
what
is
that
thou
doest
?
And
afterwards
he
saith
,
that
he
sought
for
ioy
and
contentment
,
in
stately
buildings
,
fruitfull
vineyards
,
pleasant
gardens
and
orchards
,
sweete
and
delightfull
musicke
,
and
in
all
other
worldly
pleasures
which
his
heart
could
thinke
of
;
but
in
conclusion
found
,
that
there
was
nothing
in
them
all
,
but
meere
vanitie
,
and
which
is
worse
,
vexation
of
spirit
.
But
how
vaine
and
void
of
excellencie
these
worldly
pleasures
§.
Sect
.
2.
That
worldly
pleasures
are
gifts
of
an
inferiour
nature
,
which
are
bestowed
most
plentifully
vpon
the
wicked
.
are
,
it
may
hereby
appeare
,
in
that
if
we
take
them
at
the
best
,
they
are
but
of
a
meane
,
inferiour
and
indifferent
nature
;
whose
goodnes
chiefly
consisteth
in
their
mediocritie
and
measure
,
rather
then
in
the
pleasures
themselues
;
which
measure
being
exceeded
,
they
become
euil
and
loathsome
,
as
we
may
see
in
the
exceesse
of
eating
,
drinking
,
playing
and
the
rest
.
Now
how
base
and
meane
is
that
good
to
be
esteemed
,
whose
abstemious
vse
is
better
then
full
fruition
?
and
whose
limites
measure
is
more
commendable
,
then
plentie
and
abundance
?
yea
how
void
of
excellencie
,
and
neare
vnto
nought
is
that
to
be
accounted
,
which
becommeth
euill
by
increasing
,
and
when
it
hath
greatnesse
,
loseth
goodnes
?
And
hence
it
is
,
that
the
Lord
,
whose
most
wise
iudgement
is
the
true
ballance
,
that
discerneth
solid
good
,
from
light
vanitie
,
esteeming
these
worldly
pleasures
,
as
vaine
and
worthlesse
trifles
,
carelessely
casteth
them
in
common
among
all
,
and
suffereth
the
bad
as
well
as
the
good
,
his
enemies
as
well
as
his
friends
to
communicate
in
them
:
yea
seeing
that
the
wicked
set
their
hearts
vpon
them
,
and
loue
them
much
better
then
their
Creator
;
and
his
owne
children
,
being
too
carnally
licorous
,
are
readie
to
surfet
vpon
these
sweet
meats
of
worldly
delights
;
hauing
scattered
them
in
common
among
all
,
in
his
iust
iudgement
to
the
one
,
he
leaueth
them
to
their
owne
libertie
,
and
letteth
them
gather
their
fill
;
and
in
his
rich
mercie
to
the
other
,
he
holdeth
them
backe
,
when
they
run
after
them
with
too
eager
an
appetite
,
and
suffereth
them
to
feed
vpon
them
but
sparingly
,
and
in
small
quantitie
,
and
because
being
tainted
with
the
fall
of
our
first
parents
,
as
they
still
retaine
some
goodnes
of
their
creation
,
so
there
is
infused
into
them
a
malignant
qualitie
,
which
filleth
those
who
too
much
feed
vpon
them
,
with
the
grosse
and
dangerous
humors
of
corruption
:
therefore
the
Lord
the
wise
Physition
,
either
restraineth
his
patients
,
whom
he
intendeth
to
cure
,
from
their
vse
,
or
if
yeelding
so
much
to
their
appetite
,
he
suffereth
them
to
feed
vpon
them
;
he
doth
so
correct
and
qualifie
them
with
the
cordiall
preseruatiues
of
his
grace
,
that
they
do
not
hurt
them
;
or
if
the
grosse
humors
of
sin
breed
in
them
by
this
voluptuous
diet
,
he
purgeth
them
away
with
the
bitter
potions
of
troubles
and
afflictions
.
So
that
the
wicked
haue
a
greater
portion
in
these
worldly
delights
then
Gods
dearest
children
;
yea
and
much
more
carnall
pleasure
in
their
fruition
,
because
in
the
securitie
of
their
hearts
they
inioy
them
,
letting
the
raines
loose
to
their
licentious
will
,
and
suffering
their
appetites
to
take
their
fill
,
vntill
euen
they
glut
themselues
with
these
delights
,
and
be
made
drunke
with
abundance
of
pleasure
:
whereas
the
children
of
God
dare
only
taste
of
these
bewitching
cups
,
or
if
being
allured
with
the
sweetnes
,
they
take
a
more
deepe
draught
,
they
find
them
bitter
in
digestion
,
for
not
only
do
they
find
much
trouble
in
the
very
fruition
of
their
pleasures
,
whilest
they
are
faine
to
watch
with
great
care
and
vigilancie
ouer
their
hearts
,
that
they
do
not
surfet
of
these
delights
,
by
exceeding
iust
measure
,
lest
in
pleasing
themselues
they
displease
God
;
but
finding
that
they
are
faultie
and
ouertaken
,
they
haue
their
sweet
pleasures
sowrely
sauced
,
with
present
smiting
of
the
heart
,
and
checkes
of
conscience
,
and
afterwards
when
the
delight
is
vanished
,
it
leaueth
behind
it
bitter
sorrow
and
repentance
:
whereby
it
appeareth
that
the
children
of
the
world
haue
in
al
respects
a
greater
share
in
these
carnall
pleasures
,
then
the
children
of
God
:
and
therefore
our
Sauiour
Christ
plainly
telleth
his
Disciples
,
that
they
should
weepe
and
lament
,
when
as
wicked
Iohn
16.
20.
worldlings
should
reioyce
,
and
solace
themselues
in
their
delights
:
the
which
also
the
experience
of
all
times
hath
plainly
proued
:
for
Dauid
was
afflicted
and
persecuted
,
when
his
wicked
enemies
wallowed
in
their
delights
,
and
through
their
daintie
fare
,
ease
and
pleasure
,
had
their
eyes
swollen
with
fatnesse
;
so
the
false
Prophets
fare
daintily
at
Iesabels
Psalme
73.
table
,
whilest
poore
Elias
is
fed
by
the
rauens
,
and
glad
of
any
scraps
:
proud
Herod
delighteth
himselfe
with
his
feasts
and
reuels
,
whilest
holy
Iohn
Baptist
lieth
in
prison
,
expecting
death
;
and
the
rich
Glutton
goeth
gorgeously
and
fareth
deliciously
euery
day
,
whilest
poore
Lazarus
is
couered
with
sores
in
stead
of
clothes
;
and
being
famished
with
hunger
cannot
haue
the
crummes
of
his
table
,
or
the
least
part
of
his
needlesse
superfluities
.
By
all
which
it
appeareth
that
these
worldly
pleasures
are
of
little
worth
,
seeing
the
Lord
doth
so
plentifully
bestow
them
vpon
those
who
are
most
vnworthie
;
and
that
they
haue
little
goodnesse
in
them
;
because
with
a
sparing
hand
he
imparteth
them
vnto
the
good
,
and
suffereth
those
who
are
voide
of
goodnesse
to
bee
glutted
with
them
.
But
how
vaine
and
worthlesse
these
worldly
pleasures
are
,
§.
Sect
.
3.
That
the
brutish
creatures
haue
the
largest
share
in
earthly
pleasures
.
it
may
further
appeare
,
in
that
the
Lord
more
freely
,
and
in
greater
measure
bestoweth
them
vpon
the
brutish
creatures
,
then
vpon
those
who
are
reasonable
;
implying
thereby
that
they
are
so
base
and
contemptible
,
that
they
are
fitter
for
beasts
then
for
men
.
And
this
may
easily
appeare
,
if
wee
consider
that
the
bruit
creatures
haue
full
freedome
in
the
vse
of
their
delights
,
hauing
no
law
to
limit
them
but
their
owne
appetite
,
and
consequently
are
priuiledged
in
their
pleasures
from
all
sinne
,
guilt
and
punishment
;
whereas
man
is
limited
by
the
law
,
so
as
he
dare
not
do
what
hee
list
,
but
is
pulled
backe
with
feare
when
his
appetite
most
draweth
him
on
,
being
subiect
to
punishment
when
in
his
delights
he
exceedeth
due
measure
.
Or
if
he
desperately
goe
on
,
hee
hath
all
his
mirth
marred
with
the
pangs
of
an
accusing
conscience
,
and
loseth
much
of
his
present
delight
,
through
feare
and
expectation
of
future
punishment
.
Againe
,
they
are
so
guided
by
instinct
of
nature
,
and
haue
their
appetite
so
fully
conformable
to
it
direction
,
that
they
take
delight
in
those
pleasures
,
which
are
vnto
them
most
good
and
profitable
;
they
ioy
in
that
food
which
is
most
fit
for
their
nourishment
,
and
take
pleasure
in
no
more
then
will
do
them
good
;
they
satisfie
in
seasonable
time
their
naturall
lusts
,
and
enioy
their
sports
when
it
best
pleaseth
them
;
they
doe
not
compasse
their
pleasures
by
fraud
or
iniurie
offered
to
those
of
their
owne
kind
,
nor
enioy
them
enuying
,
or
being
enuied
;
their
pleasures
are
free
from
shame
,
because
they
are
free
from
sin
,
and
haue
not
like
men
their
delights
damped
with
lookers
on
.
They
haue
more
strength
and
health
then
men
to
enioy
their
pleasures
,
and
their
appetite
is
no
more
strong
to
desire
these
sweete
delights
then
their
stomacke
to
digest
them
;
they
haue
no
crudities
in
concoction
nor
superfluitie
of
ill
humours
through
bad
digestion
;
or
if
they
haue
,
they
can
easily
cure
themselues
with
their
knowne
physicke
,
and
neuer
need
the
apothecaries
lothsome
drugs
.
Finally
,
they
securely
enioy
their
pleasures
without
feare
of
losing
them
;
and
when
the
obiect
of
their
delight
is
taken
away
,
they
haue
no
ca●king
care
in
seeking
it
,
or
griefe
for
losing
it
.
By
all
which
it
appeareth
that
the
brutish
creatures
haue
many
priuiledges
in
their
pleasures
more
then
men
;
and
therefore
farre
be
it
from
vs
to
set
our
hearts
vpon
these
vanities
,
as
though
they
were
of
great
worth
and
excellencie
,
seeing
the
very
beasts
herein
excell
and
goe
before
vs
:
for
(
as
one
saith
)
if
this
were
mans
chiefe
good
to
enioy
pleasures
,
in
vaine
was
reason
and
wisedome
bestowed
vpon
him
,
seeing
he
might
more
easily
and
perfectly
attaine
vnto
Cleanthes
apud
Stobaeum
Serm
.
6.
§.
Sect
.
4.
That
worldly
pleasures
are
of
lesse
esteeme
because
they
are
apt
to
be
abused
.
and
enioy
them
,
if
he
had
onely
the
guide
of
sense
and
sonsuall
appetite
,
like
the
brutish
creatures
.
Lastly
,
howsoeuer
these
worldly
pleasures
be
vaine
and
worthlesse
in
themselues
,
yet
they
become
more
base
and
of
lesse
value
,
by
reason
that
we
are
ready
through
our
corruption
to
abuse
them
vnto
sinne
;
being
apt
in
the
middest
of
our
delights
to
forget
God
,
and
neglect
his
seruice
,
to
vse
prophane
iesting
,
and
wanton
communication
,
intemperance
,
and
excesse
;
and
finally
to
remaine
in
our
security
and
hardnesse
of
heart
,
putting
farre
from
vs
the
euill
day
,
and
together
with
it
our
repentance
and
conuersion
vnto
God
:
In
which
regard
the
wise
Salomon
saith
,
that
it
is
better
to
goe
into
the
house
of
mourning
then
into
the
house
of
feasting
;
because
this
is
the
end
of
all
men
:
and
the
liuing
shall
lay
it
to
his
heart
:
and
that
anger
is
better
then
laughter
,
because
by
a
sad
looke
the
heart
is
made
better
;
and
finally
,
that
it
is
a
signe
of
a
wise
heart
,
when
it
frequenteth
the
house
of
mourners
,
and
a
badge
of
follie
,
when
it
moueth
vs
to
haunt
the
house
of
mirth
.
But
of
this
I
shall
haue
occasion
hereafter
to
speake
more
largely
;
as
also
of
the
vncertaintie
,
inutility
,
and
hurtfulnesse
of
worldly
pleasures
,
all
which
proue
them
most
vaine
and
worthlesse
;
and
therefore
it
shall
suffice
in
this
place
to
haue
thus
briefly
touched
them
.
Seeing
therefore
these
carnall
delights
are
so
vaine
and
§.
Sect
.
5.
That
the
vanity
of
worldly
pleasures
should
make
vs
to
seek
spirituall
and
heauenly
ioyes
.
void
of
excellencie
,
let
vs
not
like
filthie
swine
,
take
our
chiefe
ioy
and
contentment
to
wallow
our selues
in
this
puddle
of
worldly
pleasures
:
neither
let
vs
like
the
serpentine
brood
creepe
groueling
vpon
our
bellies
,
licking
the
dust
of
these
earthly
and
sensuall
delights
;
but
rather
let
vs
seeke
while
we
continue
heere
,
to
take
our
chiefe
delight
in
the
Lord
,
in
meditating
and
studying
in
his
word
,
in
doing
his
will
,
in
our
reconciliation
and
peace
with
God
,
in
our
spirituall
ioy
,
grounded
vpon
our
assurance
and
hopeful
expectation
of
our
heauenly
happinesse
;
and
finally
in
all
other
Gods
spirituall
fauours
and
graces
.
For
if
the
heathen
man
iustly
taxed
such
of
folly
as
did
seeke
for
pleasure
in
tauernes
,
rather
Zeno
apud
Stobaeum
.
then
in
their
owne
houses
;
and
in
vnlawfull
sports
,
rather
then
in
their
honest
labours
;
how
much
more
are
we
to
bee
reproued
,
if
we
seeke
for
our
ioy
and
delight
in
voluptuous
,
carnall
,
and
sinfull
pleasures
,
which
being
vaine
and
momentante
,
doe
end
in
bitternesse
,
and
eternall
woe
and
miserie
,
and
not
in
Gods
loue
,
holy
obedience
,
and
all
other
testimonies
of
his
mercy
,
and
pledges
of
our
owne
saluation
?
In
which
(
if
our
hearts
were
not
too
too
carnall
,
sauouring
only
earthly
things
,
and
our
negligence
exceeding
great
,
in
making
a
holy
and
comfortable
vse
of
them
)
wee
might
take
infinite
more
true
delight
and
comfort
in
one
day
,
then
wee
haue
done
in
all
worldly
pleasures
and
vaine
sports
in
our
whole
life
.
An
example
whereof
we
haue
in
the
kingly
prophet
,
who
had
so
weaned
his
affections
from
the
world
,
and
inured
them
to
feed
on
these
spirituall
banquets
,
that
feeling
their
sweetnesse
he
could
not
in
comparison
thereof
relish
at
all
the
chiefe
comforts
which
he
found
in
the
world
:
for
so
he
professeth
,
that
he
had
more
ioy
of
heart
when
the
light
of
Gods
countenance
shined
vpon
him
,
then
worldly
men
had
,
when
their
wheate
and
wine
did
abound
;
that
he
desired
Gods
law
rather
then
gold
,
yea
though
it
were
most
pure
Psal
.
4.
7.
in
qualitie
,
and
much
in
quantitie
;
and
that
hee
found
more
sweetnesse
in
it
then
in
the
honie
and
honie
combe
.
That
Gods
testimonies
were
his
delight
and
his
counsellers
;
that
Psal
.
9.
10.
&
119.
14.
24.
97.
103.
111.
162.
he
had
taken
Gods
testimonies
as
his
heritage
for
euer
,
because
they
were
the
ioy
of
his
heart
,
and
that
he
reioyced
in
Gods
word
,
as
one
that
had
found
a
great
spoile
.
And
therefore
when
for
his
sinne
he
had
lost
the
sense
and
feeling
of
this
delight
and
comfort
,
it
was
not
all
the
ioy
and
pleasure
of
a
kingdome
that
would
giue
his
mind
contentment
,
but
as
one
robbed
and
depriued
of
all
his
pleasure
,
he
earnestly
desireth
God
to
restore
it
vnto
him
:
Make
me
(
saith
he
)
to
heare
ioy
and
gladnes
,
that
the
bones
which
thou
hast
broken
may
Psal
.
51.
8.
12.
reioyce
:
restore
me
to
the
ioy
of
thy
saluation
,
and
stablish
me
with
thy
free
Spirit
:
and
elsewhere
,
he
saith
,
that
except
Gods
1.
Chron
.
29.
9.
law
had
been
his
delight
,
he
should
haue
perished
in
his
affliction
.
So
it
is
said
,
that
when
the
people
offered
willingly
towards
the
building
of
the
Temple
,
they
reioyced
with
great
ioy
.
And
thus
our
Sauiour
Christ
took
such
pleasure
in
doing
his
Fathers
will
,
that
it
more
delighted
him
,
then
to
eat
his
meat
when
he
was
an
hungred
;
and
his
beloued
Apostle
professeth
,
Iohn
4.
34.
that
he
tooke
no
greater
ioy
in
any
thing
,
then
to
see
the
fruits
of
his
Apostleship
,
and
to
heare
that
his
sonnes
,
whom
he
had
begotten
vnto
God
,
did
walke
in
his
truth
.
Which
examples
(
if
we
had
the
like
holy
hearts
and
sanctified
affections
)
Ioh
.
epist
.
3.
4.
we
would
follow
,
weaning
our selues
from
delighting
in
worldly
vanities
,
that
we
might
wholly
ioy
in
the
Lord
,
and
in
these
spirituall
pleasures
;
which
if
we
would
do
,
then
should
we
find
more
comfort
in
this
course
,
then
euer
the
world
could
afford
vnto
vs
;
for
the
Lord
would
not
giue
vs
ioy
with
a
sparing
hand
;
but
as
the
Prophet
speaketh
,
we
should
be
satisfied
with
the
fatnesse
of
his
house
,
and
God
would
Psal
.
36.
8.
Psalm
.
89.
15.
cause
vs
to
drinke
out
of
the
riuers
of
his
pleasures
:
yea
then
should
we
be
,
as
he
also
saith
,
eternally
blessed
:
for
they
who
delight
in
the
Lord
in
this
life
,
they
shall
find
in
his
presence
in
the
life
to
come
,
fulnes
of
ioy
,
and
pleasures
at
his
right
hand
Psalm
.
16.
11.
for
euermore
.
CHAP.
XVII
.
That
worldly
things
do
not
satisfie
,
nor
bring
contentment
to
those
that
haue
them
.
ANd
thus
haue
I
shewed
the
vanitie
of
the
§.
Sect
.
1.
That
worldly
things
do
not
bring
that
contentment
which
they
promise
.
world
,
and
of
those
worldly
things
which
are
most
admired
and
affected
.
Now
it
followeth
that
according
to
my
order
propounded
,
I
also
proue
,
that
by
reason
of
this
their
vanitie
,
they
do
not
satisfie
,
or
bring
contentment
to
those
who
most
abound
with
them
:
for
whereas
that
which
is
substantially
and
truly
good
,
filleth
and
replenisheth
the
place
where
it
is
,
these
worldly
things
which
are
but
vaine
shadowes
and
false
resemblances
of
this
goodnes
,
being
receiued
into
our
hearts
,
though
they
much
cumber
the
roome
,
yet
they
do
not
fill
it
,
but
in
their
greatest
plentie
,
leaue
the
greatest
emptines
.
They
promise
indeed
when
we
pursue
them
,
that
they
will
giue
vs
contentment
when
we
enioy
them
;
and
(
like
the
harlot
in
the
Prouerbs
)
Prou.
7.
18.
when
they
allure
vs
to
folly
,
and
to
the
committing
of
spirituall
fornication
,
by
setting
our
hearts
on
them
more
then
God
,
that
we
shall
take
our
fill
in
their
loue
:
and
those
who
are
insnared
with
these
inticements
,
when
with
all
their
desires
and
painfull
endeauours
they
pursue
these
bewitching
vanities
,
they
imagine
like
the
foolish
builders
of
Babel
,
that
Genes
.
11.
3.
they
shall
eternize
their
name
,
and
climbe
vp
euen
into
heauen
at
their
owne
pleasure
;
but
vpon
triall
they
find
nothing
but
trouble
and
confusion
;
for
these
goodly
castles
of
their
hopes
which
the
great
Magitian
Satan
offered
vnto
them
for
the
wages
of
ther
sinfull
seruice
,
as
places
of
sure
refuge
in
all
wants
and
dangers
,
vanish
away
when
in
their
greatest
need
they
flie
vnto
them
for
succour
and
defence
:
and
these
beautifull
strumpets
,
with
whose
loue
he
hath
weaned
their
harts
from
God
,
like
shadowes
vanish
,
when
they
come
to
imbrace
them
;
leauing
behind
them
no
comfort
or
contentation
.
In
which
respect
those
who
dote
vpon
worldly
vanities
,
and
thinke
to
satisfie
their
minds
in
their
fruition
,
are
like
vnto
the
hungrie
man
,
who
dreameth
that
he
eateth
,
but
when
he
awaketh
he
is
still
emptie
;
or
to
the
thirstie
man
,
who
dreameth
that
he
drinketh
,
but
arising
from
his
sleepe
remaineth
still
athirst
,
as
the
Prophet
speaketh
:
or
as
the
Wise
man
compareth
Esai
.
29.
8.
them
,
they
are
like
vnto
the
graue
and
destruction
,
which
are
neuer
satisfied
;
and
to
the
horseleaches
,
which
Prou.
27.
20.
crie
,
giue
,
giue
,
and
are
neuer
filled
.
And
as
those
who
being
Prou.
30.
15.
vexed
with
the
disease
called
the
dogs
hunger
,
are
alwaies
eating
,
but
neuer
sufficed
,
so
as
it
is
more
easie
to
burst
their
stomackes
,
then
to
satisfie
their
appetite
:
so
howsoeuer
worldly
men
are
still
feeding
their
hopes
and
desires
,
with
these
earthly
vanities
,
yet
their
minds
remaine
as
emptie
and
vnsatisfied
,
as
they
were
when
they
first
tasted
of
thē
:
wherby
the
vanitie
and
worthlesnesse
of
these
worldly
things
plainly
appeareth
,
seeing
that
is
said
to
be
vaine
,
which
like
a
shadow
Nunquam
parum
est
quod
satis
est
,
nunquam
multum
est
quod
satis
non
est
.
Senec
.
epist
.
119.
maketh
some
appearance
,
but
filleth
not
the
place
where
it
is
.
And
as
they
are
vaine
,
so
also
they
are
worthlesse
and
of
no
value
:
For
as
that
is
not
to
be
esteemed
little
,
which
is
enough
,
because
it
satisfieth
:
so
contrariwise
,
that
is
not
to
be
accounted
great
,
or
greatly
to
be
valued
,
which
doth
not
satisfie
the
inioyer
,
but
leaueth
his
desires
emptie
,
and
his
mind
full
of
nothing
but
vexation
and
discontentment
.
Yea
so
far
are
these
worldly
things
from
satisfying
them
that
§.
Sect
.
2.
That
worldly
things
possessed
do
but
inflame
the
desire
.
haue
them
,
that
they
inlarge
their
desires
,
&
set
an
▪
edge
vpon
their
appetite
,
seruing
rather
for
sauces
to
sharpen
the
stomack
,
then
for
substantial
food
to
allay
the
hunger
,
and
for
baits
to
allure
vs
,
rather
thē
meat
to
satisfie
vs
:
for
those
who
most
deuour
them
,
do
most
desire
them
;
like
those
that
are
diseased
with
the
dropsie
,
who
being
ful
of
water
,
do
most
complaine
of
drought
,
&
crie
out
of
want
,
when
as
they
are
readie
to
burst
with
fulnesse
.
And
as
those
who
are
sicke
of
a
burning
feauer
,
howsoeuer
in
the
time
of
their
health
they
were
not
much
troubled
with
thirst
,
being
inwardly
vexed
with
the
raging
burning
of
their
disease
,
do
desire
abundance
of
drinke
;
and
hauing
that
they
longed
for
,
are
not
satisfied
,
but
the
more
they
drinke
,
the
more
they
thirst
,
because
it
is
an
vnnaturall
heate
which
causeth
this
vnnaturall
appetite
:
so
when
soules
are
in
health
,
a
little
doth
content
them
,
but
when
they
are
diseased
with
the
burning
heate
of
worldly
concupiscence
,
this
vnnaturall
appetite
is
neuer
satisfied
,
but
the
more
they
haue
,
the
more
they
desire
,
and
the
neerer
they
are
to
abundance
and
superfluitie
,
the
further
they
are
from
contentation
;
and
whereas
at
first
they
had
some
stay
of
themselues
,
and
some
power
to
moderate
their
desires
,
now
hauing
giuen
the
raines
to
their
concupiscence
,
it
runneth
on
with
headlong
violence
,
and
admitteth
no
restraint
:
like
vnto
those
standing
on
the
top
of
a
steepe
hill
,
who
howsoeuer
they
can
easily
rule
themselues
whilest
they
keep
their
place
,
or
if
they
warily
creepe
downe
by
little
&
slow
degrees
,
yet
if
they
begin
once
to
runne
,
they
can
make
no
stay
,
till
with
great
perill
they
come
headlong
to
the
bottome
.
The
reasons
of
this
vnsatiablenes
are
diuers
:
first
and
principally
§.
Sect
.
3.
The
reasons
why
the
mind
of
man
cannot
be
satisfied
with
earthly
things
.
it
commeth
to
passe
through
the
iust
iudgement
of
God
,
who
(
seeing
worldlings
loue
his
gifts
better
then
himselfe
that
gaue
them
,
and
in
stead
of
being
moued
by
his
bountie
to
serue
him
with
more
alacritie
,
do
commit
idolatrie
with
these
earthly
vanities
)
doth
lay
this
heauie
curse
vpon
them
,
that
they
shall
not
be
able
to
satisfie
them
or
giue
contentment
,
yea
rather
the
more
they
shall
feed
vpon
them
,
the
more
their
hunger
shall
be
increased
.
And
this
is
that
iudgement
and
malediction
which
the
Lord
denounceth
against
the
Israelites
,
for
neglecting
the
duties
of
his
seruice
,
that
they
should
eate
and
not
haue
enough
;
the
which
iudgement
Hosea
.
4.
10.
Micha
.
6.
14.
was
accordingly
inflicted
on
them
,
as
the
Prophet
Haggai
telleth
them
:
Ye
haue
sowen
(
saith
he
)
much
,
and
bring
Haggai
1.
6.
in
little
;
ye
eate
,
but
ye
haue
not
enough
;
ye
drinke
,
but
ye
are
not
filled
;
yee
cloath
yee
,
but
you
be
not
warme
;
and
he
that
earneth
wages
,
putteth
the
wages
into
a
broken
bag
.
Another
reason
may
be
,
that
our
appetite
and
the
desires
of
our
hearts
being
spirituall
,
are
in
comparison
of
these
earthly
things
almost
infinit
,
and
of
such
exceeding
large
extent
,
that
the
whole
world
cannot
fill
and
satisfie
them
,
there
being
no
end
or
limits
set
vnto
them
,
or
at
least
such
as
the
earth
&
earthly
things
cannot
afford
vnto
vs.
The
which
vnsatiablenesse
of
the
heart
by
the
world
(
one
wittily
saith
)
is
implied
and
signified
by
their
diuers
figures
,
for
the
world
is
round
,
and
the
heart
three
Zanch
.
in
Ephes
.
5.
cornered
;
and
a
triangle
cannot
be
filled
with
a
circle
.
It
is
therefore
the
Lord
alone
that
can
satisfie
this
insatiable
hart
of
man
;
for
being
created
of
a
spirituall
substance
,
and
according
Capacem
Dei
quicquid
Deo
minus
est
non
implebit
.
Bernard
.
decla●
.
in
Mat
.
19.
Matth
.
12.
to
Gods
image
,
and
that
to
this
end
,
that
it
might
be
a
fit
temple
for
his
holy
spirit
,
there
is
nothing
lesse
thē
God
can
fill
and
satisfie
it
.
And
therefore
that
soule
which
seeketh
full
contentment
in
any
thing
sauing
God
,
is
like
those
vncleane
spirits
which
seeke
for
rest
but
find
none
:
yea
it
is
not
onely
frustrate
of
all
fruit
of
it
labour
,
but
findeth
that
which
it
seeketh
not
;
that
is
,
much
disquietnesse
and
vexation
Eccles
▪
2.
11.
of
spirit
.
These
worldly
vanities
being
vnto
them
like
wind
to
the
body
which
puffeth
vp
,
but
nourisheth
not
;
tormenteth
,
but
not
satisfieth
.
Whereas
on
the
other
side
,
hee
in
whose
heart
God
lodgeth
and
dwelleth
by
his
holy
spirit
,
is
throughly
filled
,
and
fully
satisfied
;
and
though
it
should
enlarge
it
desires
beyond
the
bounds
of
the
highest
heauen
,
yet
should
no
part
thereof
be
emptie
and
vnreplenished
;
for
as
the
Psalmist
telleth
vs
,
if
we
delight
in
the
Lord
,
he
will
giue
vs
Psal
.
37.
4.
our
hearts
desire
;
and
rather
then
it
should
not
be
satisfied
he
will
giue
vs
himselfe
,
whom
who
so
enioyeth
can
want
nothing
.
Nimis
auarus
est
cui
Deus
non
sufficit
.
Bernard
.
in
Coena
Domini
serm
.
7.
Sed
quoniam
nemo
Deum
possidet
,
nisi
qui
posse
ditur
ab
eo
,
simus
nos
ipsi
fact●
Dei
possessio
,
&
●fficietur
nobis
possessio
Deus
,
&c.
August
.
de
salutar
.
documen
.
cap
.
9.
And
therefore
we
should
not
set
our
hearts
vpon
these
worldly
things
which
cannot
satisfie
vs
,
but
vpon
the
Lord
,
whose
fruition
bringeth
full
contentment
.
And
because
(
as
one
saith
)
no
man
possesseth
God
,
but
he
who
is
first
possessed
of
him
,
let
vs
become
a
possession
vnto
God
,
that
he
may
become
a
possession
vnto
vs
;
and
if
wee
haue
him
wee
shall
haue
enough
:
for
what
can
suffice
him
whom
the
infinite
▪
Creator
cannot
satisfie
?
Another
reason
of
this
vnsatiablenes
of
mans
mind
with
these
worldly
vanities
,
may
bee
their
difference
in
nature
,
in
that
it
is
heauenly
and
spirituall
,
and
these
earthly
and
corporall
,
in
regard
whereof
there
can
bee
no
proportion
betweene
them
;
and
therefore
as
it
is
impossible
to
replenish
a
corporall
emptinesse
with
a
spirituall
substance
,
as
a
chest
with
vertues
,
or
the
stomacke
with
wisedome
;
so
is
it
no
more
possible
to
fill
a
spirituall
emptinesse
with
a
bodily
substance
,
as
the
soule
and
mind
of
man
with
earthly
treasures
,
or
worldly
preferments
.
And
therefore
when
we
feed
our
hungry
soules
with
this
vnnaturalll
food
,
it
doth
not
satisfie
our
appetite
,
but
rather
encreaseth
our
hunger
.
Whereas
if
we
feed
them
with
spirituall
food
which
is
of
like
substance
vnto
themselues
,
they
will
thereby
bee
nourished
;
and
if
we
hunger
after
the
bread
of
life
,
and
desire
to
replenish
our
emptie
soules
with
Christs
righteousnes
,
Ma●
.
5.
6.
wee
are
by
him
pronounced
blessed
,
because
wee
shall
bee
throughly
satisfied
.
Finally
,
our
appetites
are
vnsatiable
,
not
through
any
necessity
which
we
haue
of
earthly
abundance
,
but
through
vnlimited
and
vnnaturall
greedinesse
;
for
in
Necesse
est
in
immensum
ex●at
cupid●tas
quae
naturalem
modum
trans●lij●
.
Illa
enim
habet
finem
suum
,
inania
&
ex
libidine
orta
sine
termino
sunt
.
Senec
.
epist
.
39.
respect
of
vse
,
nature
is
content
with
a
little
,
as
well
as
with
much
;
but
when
the
soule
being
sicke
of
worldly
concupiscence
,
hath
once
passed
the
limits
of
nature
,
whereby
these
things
are
measured
vnto
vs
,
according
to
necessity
and
profit
,
the
desires
thereof
become
endlesse
and
infinite
,
and
are
by
accesse
of
these
vanities
rather
encreased
then
diminished
.
For
being
applied
to
the
mind
to
cure
it
of
this
vnsatiable
greedinesse
,
like
weake
and
ouer
gentle
medicines
,
they
onely
stirre
the
humours
of
our
corrupt
concupiscence
,
wherby
we
become
more
dangerouslie
sicke
then
we
were
before
,
but
doe
not
at
all
purge
and
free
vs
from
them
.
Let
vs
not
therefore
foolishly
imagine
that
our
minds
can
§.
Sect
.
4.
That
it
is
great
follie
to
seeke
for
content
in
earthly
abundance
.
be
satisfied
and
filled
with
these
worldly
vanities
,
nor
greedilie
affect
and
seeke
after
a
greater
measure
,
when
as
we
are
not
sufficed
with
a
lesse
,
supposing
that
the
accesse
of
quantitie
may
bring
contentment
;
seeing
the
hunger
which
wee
feele
in
our
hearts
proceedeth
not
from
the
want
of
earthlie
abundance
;
but
because
it
is
vnnaturall
nourishment
for
the
mind
of
man
,
so
that
it
can
no
more
satisfie
our
soules
hunger
,
then
it
can
satisfie
our
bodies
to
feede
vpon
the
wind
.
And
therefore
as
his
follie
were
ridiculous
,
who
being
an
hungred
should
seeke
to
satisfie
his
appetite
by
gaping
after
the
wind
;
and
finding
that
a
lesser
gale
would
not
suffice
,
should
runne
to
the
wind-mill
hill
to
receiue
a
greater
:
so
no
lesse
foolish
are
those
worldly
men
,
who
finding
their
hearts
emptie
,
and
tormented
with
the
hunger
of
greedie
concupiscence
,
doe
thinke
to
stay
their
appetite
by
feeding
vpon
this
wind
of
worldly
vanities
;
and
failing
of
their
expectation
in
a
lesser
quantitie
,
thinke
to
attain
vnto
their
hope
,
when
they
haue
heaped
vp
to
themselues
a
greater
;
for
the
defect
is
not
in
the
matter
,
but
in
the
nature
and
qualitie
of
the
nourishment
,
there
being
no
similitude
or
proportion
betweene
a
spirituall
soule
,
and
corporall
substances
.
They
doe
indeede
for
the
present
seeme
to
satisfie
and
asswage
the
hunger
,
but
afterwards
it
is
enraged
with
greater
greedinesse
:
euen
as
cold
drinke
doth
giue
some
present
cooling
and
refreshing
to
him
who
is
in
a
fit
of
a
burning
feuer
,
but
soon
after
the
heat
returning
with
greater
violence
bringeth
with
it
more
intollerable
thirst
.
And
as
the
fire
at
the
first
casting
on
of
wood
or
oyle
,
hath
for
the
instant
the
heat
therof
somewhat
abated
,
but
presently
after
hauing
caught
hold
of
the
matter
,
it
waxeth
much
more
hote
then
it
was
before
:
so
worldly
men
pursuing
these
earthly
vanities
,
after
they
haue
attained
vnto
their
hopes
,
haue
for
the
instant
some
contentment
;
but
within
a
while
the
rage
of
their
concupiscence
reuiueth
and
encreaseth
,
tormenting
their
soules
with
more
vnquenchable
thirstinesse
then
that
which
they
felt
before
they
tasted
them
.
If
therefore
we
would
haue
such
sufficiencie
of
these
worldly
things
as
may
bring
contentment
,
wee
must
attaine
vnto
it
by
moderating
our
affections
,
rather
then
by
multiplying
these
vanities
;
if
wee
would
haue
this
aguish
thirst
slaked
and
abated
,
it
must
not
bee
by
larger
drinking
of
these
vnsatisfying
drinkes
,
which
will
but
encrease
our
appetite
;
but
by
purging
away
the
fretting
choler
of
worldly
concupiscence
,
which
is
the
true
cause
of
our
vnsatiablenesse
:
and
if
wee
would
haue
this
deuouring
fire
of
our
greedie
desires
quenched
,
let
vs
not
foolishly
heape
vpon
it
more
of
that
matter
whereby
it
is
nourished
;
but
rather
Facilius
resecantur
cupidi●ates
in
●s
qui
Deum
diligunt
,
quam
i●
ijs
qui
mundu
d●ligunt
al●quando
satiantur
.
August
.
ad
Bon●fac
.
epist
.
70.
tom
.
2.
cast
on
it
the
water
of
carelesse
contempt
,
whereby
this
flaming
heate
will
bee
soone
extinguished
.
For
much
more
easily
shall
we
find
contentment
,
and
haue
our
soules
satisfied
,
by
diminishing
our
desires
,
and
cutting
off
our
greedy
concupiscence
,
then
by
nourishing
them
with
outward
supplies
,
seeing
they
are
not
naturall
affections
,
for
then
they
would
delight
in
necessaries
and
not
in
superfluities
,
but
monstrous
births
,
aberrations
,
and
corruptions
of
nature
,
which
were
better
strangled
then
nourished
,
insatiable
diseases
and
dropsies
of
the
soule
,
which
torment
with
fulnesse
,
and
are
soonest
cured
by
longest
abstinence
.
But
this
insufficiencie
in
worldly
vanities
to
satisfie
the
§.
Sect
.
5.
The
insufficiency
of
worldly
things
to
giue
content
,
shewed
by
examples
.
mind
and
giue
contentment
,
will
more
cleerely
appeare
,
if
we
would
make
vse
of
our
owne
experience
,
and
set
them
before
vs
as
examples
who
haue
most
abounded
with
them
.
For
how
many
doe
we
daily
see
aduanced
to
the
highest
honors
,
abounding
with
riches
,
and
wallowing
themselues
in
al
worldly
delights
,
who
are
as
vnsatisfied
and
farre
from
contentment
,
as
those
who
most
want
them
?
How
many
shall
we
obserue
consuming
their
daies
in
melancholick
passions
,
and
humorous
discontent
,
whom
the
world
hath
enriched
with
his
best
meanes
to
make
them
happie
?
how
many
are
there
who
are
heauie
,
sorrowfull
,
and
euer
complaining
;
who
if
they
were
asked
cannot
tell
what
they
want
,
as
though
they
were
pressed
downe
with
the
waight
of
their
own
felicity
,
and
thought
themselues
vnhappie
,
because
they
haue
drunke
so
deepely
of
the
worlds
happinesse
?
And
this
commeth
to
passe
because
this
sun-shine
of
worldly
prosperity
doth
mollifie
and
effeminate
the
mind
,
making
it
foolishly
wanton
,
and
through
wantonnes
wayward
&
peeuish
;
and
through
this
froward
waiwardnes
,
hardly
pleased
with
all
the
worlds
best
fauours
,
and
discontented
when
the
least
occurrent
crosseth
their
will
,
or
but
the
least
appearance
of
euill
looketh
towards
them
.
Herein
like
vnto
foolish
children
,
who
being
brought
vp
vnder
seuerer
discipline
,
&
continually
restrained
of
their
will
,
doe
patiently
endure
it
,
though
they
are
denied
necessaries
,
and
are
much
affected
and
ouerioyed
when
they
haue
a
little
liberty
,
or
some
small
fauour
vouchsafed
them
from
their
gouernours
;
whereas
if
they
be
cockered
by
their
parents
,
and
haue
in
all
things
their
wils
and
vaine
humours
satisfied
,
they
grow
in
a
while
so
wanton
,
and
through
wantonnesse
so
wayward
,
that
nothing
will
please
them
,
or
keepe
them
from
crying
and
complaining
;
but
are
much
more
froward
in
their
fulnesse
,
and
discontented
in
the
fruition
of
all
that
they
can
desire
;
then
the
other
in
their
greatest
wants
,
and
when
their
willes
and
appetites
are
most
crossed
.
And
thus
haue
I
generally
shewed
the
insufficiencie
of
§.
Sect
.
6.
That
honors
bring
no
contentment
to
those
that
haue
them
.
worldly
vanities
,
for
the
bringing
of
contentment
to
those
that
haue
them
.
Let
vs
now
take
a
more
speciall
view
of
it
in
honors
,
riches
,
and
bewitching
pleasures
.
And
first
for
honor
,
how
should
it
satisfie
and
giue
contentment
,
seeing
it
is
but
a
name
,
title
,
or
conceited
shadow
,
which
hath
it
subsistence
in
the
vngrounded
opinions
and
vaine
breath
of
the
vnconstant
multitude
,
and
like
a
smoake
is
carried
about
with
the
winde
of
mens
mouthes
?
And
therefore
those
that
rest
vpon
it
for
the
sufficing
of
their
ambitious
and
hungrie
appetites
,
haue
that
slender
pittance
of
the
false
Pastors
,
through
Gods
Ierem
.
22.
22.
iust
iudgement
allotted
vnto
them
,
in
stead
of
meate
feeding
vpon
the
aire
;
and
with
Ephraim
they
gape
after
the
winde
Hosea
12.
1.
which
puffeth
them
vp
with
vaine-glorious
pride
,
but
affordeth
vnto
them
no
substantiall
nourishment
:
and
therefore
vnto
such
the
saying
of
the
Prophet
Haggai
may
fitly
be
applied
,
ye
haue
eaten
and
are
not
satisfied
.
In
which
respect
this
Haggai
1.
6.
breath
of
honor
is
not
vnfitly
compared
to
the
smell
and
odour
of
the
kitchin
,
which
doth
not
nourish
,
or
so
much
satisfie
with
the
sent
,
as
it
doth
sharpen
the
appetite
by
the
sight
.
By
reason
whereof
ambitious
men
are
insatiable
in
desiring
honors
(
because
they
are
vaine
and
do
not
satisfie
)
and
being
not
filled
with
that
which
they
affect
,
they
can
put
no
end
vnto
their
appetite
;
still
they
are
climing
the
ladder
of
preferment
,
and
aspire
to
seate
themselues
in
the
throne
of
highest
honor
;
but
neuer
do
they
find
contentment
in
the
things
they
so
much
desire
;
for
either
they
catch
a
fall
whilest
their
hast
in
climing
exceedeth
their
prouidence
and
heed
;
or
being
come
to
their
desired
height
,
they
are
not
so
much
satisfied
with
this
superlatiue
and
transcendent
glorie
,
as
discontented
and
displeased
,
because
there
is
no
higher
place
vnto
which
their
ambition
may
aspire
.
It
may
be
when
they
first
gaue
way
to
these
proud
desires
,
they
propounded
vnto
themselues
some
low
or
meane
pitch
,
which
if
they
could
attaine
vnto
,
their
deceitfull
heart
promised
them
to
rest
contented
;
but
as
the
rich
glutton
craued
but
a
drop
of
water
to
coole
his
tongue
,
when
as
a
whole
riuer
would
not
haue
quenched
his
tormenting
heate
:
so
at
first
they
desire
but
small
preferment
,
and
as
it
were
to
set
vp
but
one
foot
vpon
this
ladder
,
but
finding
herein
little
ease
,
they
aspire
higher
and
higher
;
till
at
last
they
haue
ascended
so
high
,
that
they
hold
it
vnsafe
to
turne
themselues
,
or
stand
still
vpon
this
tottering
ladder
,
and
thinke
there
is
no
securitie
till
they
be
come
to
the
top
,
and
haue
seated
themselues
in
the
royall
throne
.
Manifold
examples
hereof
we
haue
in
the
booke
of
God
,
and
in
the
histories
of
all
ages
.
It
was
not
sufficient
for
Corah
and
his
companions
,
to
haue
chiefe
places
in
the
congregation
,
so
long
as
Moses
and
Aaron
were
aboue
them
.
Abimelech
could
not
indure
to
gouerne
with
his
brethren
,
but
he
must
be
sole
Monarch
,
though
to
accomplish
his
desire
,
he
must
commit
them
all
to
the
slaughter
.
It
was
nothing
to
Absalon
to
be
the
Kings
sonne
,
in
possibilitie
after
his
fathers
decease
to
weld
the
Scepter
,
vnlesse
presently
he
may
clime
vp
into
the
throne
,
though
he
could
no
otherwise
ascend
,
vnlesse
he
would
make
his
deare
fathers
dead
bodie
his
first
step
.
Among
the
Heathens
it
is
said
of
Cesar
,
that
he
could
indure
no
superiour
,
and
of
Pompey
,
that
he
could
not
abide
an
equall
;
and
of
great
Alexander
it
is
recorded
,
that
the
world
could
not
satisfie
his
ambition
,
and
therefore
his
great
Soueraignty
and
Monarchy
could
not
bring
vnto
him
so
much
ioy
and
contentment
,
as
to
restraine
teares
,
because
there
were
no
more
worlds
to
conquer
,
or
as
some
haue
it
,
because
hearing
there
were
many
,
he
had
not
yet
conquered
one
.
And
of
the
most
of
the
great
Emperours
we
see
it
manifest
,
that
earthly
glorie
could
not
satisfie
them
,
vnlesse
they
also
attained
vnto
diuine
honors
,
and
were
reputed
among
the
gods
.
Neither
is
it
any
maruell
if
these
men
could
not
get
out
of
this
intricate
and
endlesse
laberynth
of
pride
,
hauing
no
better
guide
then
blind
nature
to
leade
them
;
seeing
the
Apostles
,
who
had
heard
so
many
holy
and
powerfull
sermons
of
humilitie
,
preached
by
our
Sauiour
Christ
,
and
confirmed
vnto
them
by
his
gratious
example
,
were
yet
notwithstanding
so
ambitiously
affected
,
that
they
thought
it
not
preferment
enough
to
haue
chiefe
places
in
his
glorious
kingdome
,
but
contended
which
among
them
should
haue
Mar●e
10.
37.
prioritie
and
chiefe
preeminence
:
whereas
the
most
meane
aduancement
in
that
heauenly
happines
,
is
a
much
more
glorious
preferment
,
then
to
be
a
perpetuall
Monarch
of
the
whole
world
.
By
all
which
it
appeareth
,
that
after
we
haue
once
drunke
of
this
poison
of
ambition
,
our
inward
burning
heate
maketh
our
thirst
so
vnquenchable
,
that
we
shall
sooner
burst
then
rest
satisfied
.
And
therefore
the
Prophet
fitly
compareth
this
thirsting
after
worldly
honors
,
to
the
thirst
of
drunkards
;
for
as
their
first
cups
serue
to
quench
their
thirst
and
satisfie
nature
,
but
those
which
follow
,
inwardly
inflaming
them
,
do
renue
and
increase
their
appetite
,
till
at
last
it
grow
insatiable
:
so
whereas
these
men
might
haue
rested
satisfied
and
contented
,
when
their
honors
and
preferments
were
moderat
,
now
hauing
by
addition
of
more
matter
inflamed
their
hearts
with
the
fire
of
ambition
,
nothing
will
suffice
,
but
their
desires
(
as
the
same
Prophet
speaketh
)
being
inlarged
like
the
gulfe
of
hel
,
and
the
vnsatiable
iawes
of
death
,
can
no
more
be
satisfied
then
either
of
them
;
neither
doe
they
euer
thinke
whence
they
ascended
,
but
onely
whither
they
are
purposed
to
clime
;
nor
euer
marke
how
many
they
haue
outrunne
in
this
race
of
honor
,
but
only
obserue
how
many
are
still
before
them
.
So
likewise
there
is
no
satietie
or
content
in
riches
,
if
once
§.
Sect
.
7.
That
there
is
no
satietie
or
content
in
riches
.
men
begin
to
set
their
hearts
vpon
them
,
for
though
the
couetous
man
hath
in
euery
ones
iudgement
far
too
much
,
yet
in
his
owne
he
hath
not
enough
,
though
in
others
conceit
he
seemeth
to
abound
,
yet
to
himselfe
he
seemeth
to
want
:
well
may
he
fill
his
chests
,
but
not
his
mind
;
and
sooner
may
he
by
oppression
make
thousands
poore
,
then
make
his
own
mind
rich
with
content
;
for
couetousnesse
may
bring
riches
,
but
not
rest
,
and
emptie
others
,
but
not
fill
it selfe
,
like
Pharaohs
leane
kine
which
deuoured
the
fat
ones
,
and
yet
themselues
were
in
neuer
the
better
liking
:
yea
though
it
were
possible
for
couetous
men
to
emptie
the
Westerne
parts
of
gold
and
siluer
,
and
the
East
of
pearles
,
yet
all
this
would
not
replenish
their
hearts
emptinesse
:
neither
can
riches
euer
bring
content
to
the
mind
,
vnlesse
it
bring
it
first
to
them
;
but
the
more
mans
dropsie
hart
drinketh
of
this
golden
streame
,
the
more
it
is
inflamed
with
vnsatiable
thirst
.
So
Salomon
telleth
vs
that
there
is
no
end
of
couetousnes
:
for
(
as
he
saith
)
he
who
is
infected
therewith
,
coueteth
euermore
greedily
;
so
Prou.
21.
26.
Eccles
.
5.
9.
elsewhere
,
he
that
loueth
siluer
shall
not
be
satisfied
with
siluer
,
and
he
that
loueth
riches
shall
be
without
the
fruit
thereof
.
An
example
hereof
we
haue
in
Achab
,
who
was
not
satisfied
1.
King
.
21.
3.
4.
with
the
riches
of
a
kingdome
,
but
greedily
coueteth
Naboths
vineyard
,
taking
no
ioy
in
all
that
he
had
,
because
his
poore
neighbour
had
that
which
pleased
him
:
and
in
the
rich
man
in
the
Gospell
,
who
had
filled
all
his
barnes
,
but
not
his
hart
,
and
therefore
he
resolueth
to
inlarge
them
,
that
they
might
be
somewhat
proportionable
to
his
mind
;
a
thing
foolish
,
because
impossible
;
for
though
they
had
been
neuer
so
large
and
full
,
yet
the
capacitie
of
the
heart
being
farre
greater
,
he
would
still
haue
found
it
emptie
and
vnsatisfied
.
It
is
true
indeed
,
that
these
worldly
riches
promise
contentment
,
§.
Sect
.
8.
That
worldly
riches
promise
contentment
,
but
cannot
giue
it
,
and
the
reasons
why
.
and
the
heart
of
the
couetous
man
deceiuing
him
,
maketh
him
beleeue
,
that
when
he
hath
filled
such
a
bag
,
and
raised
his
state
to
such
a
proportion
,
when
he
is
become
master
of
such
an
house
,
and
hath
purchased
such
lands
or
lordships
,
it
will
then
rest
satisfied
and
contented
;
whereas
hauing
attained
vnto
his
desires
,
his
greedie
appetite
groweth
faster
vpon
him
then
his
wealth
;
and
all
that
he
addeth
to
his
estate
is
but
fuell
to
encrease
the
flame
and
furie
of
his
concupiscence
;
for
when
he
hath
what
he
would
,
he
hath
not
that
Cum
habet
quod
voluit
,
non
habet
quod
vult
.
Crescentem
sequitur
cura
pecuniam
●
mai●rumque
fames
●
multa
petentibus
●
desunt
multa
.
Horat
.
Carm
.
lib
.
3.
●
.
1.
16.
Parum
est
luxuriae
,
quod
naturae
satis
est
.
Senec
.
de
vita
beata
.
cap
.
13.
he
now
willeth
;
but
the
obtaining
of
one
wish
is
the
beginning
of
another
,
and
when
he
hath
heaped
all
he
can
together
,
it
putteth
not
an
end
to
his
concupiscence
,
but
only
serueth
as
a
degree
or
step
,
whereby
it
may
ascend
higher
.
And
this
commeth
to
passe
partly
because
riches
are
vaine
,
and
therefore
fill
not
;
partly
because
they
are
not
the
naturall
food
of
the
soule
,
and
therefore
cannot
satisfie
it
;
and
partly
in
that
the
desire
and
apperite
of
mans
heart
,
hauing
passed
the
naturall
bounds
of
necessitie
and
vse
,
becomm●●h
so
vnsatiable
that
nothing
may
suffice
it
:
for
that
which
is
abundant
vnto
nature
,
is
too
little
for
luxuriousnesse
and
greedie
auarice
.
And
from
this
vnsatiable
desire
of
still
hauing
more
couetousnesse
with
the
Grecians
hath
it
name
;
for
it
is
called
{αβγδ}
,
because
it
is
the
nature
of
couetousnesse
,
to
make
men
when
they
haue
that
they
desired
,
still
to
desire
more
;
and
when
they
haue
that
also
,
yet
to
remaine
still
vnsatisfied
.
And
though
they
haue
more
then
they
can
tell
how
to
vse
,
yet
their
care
and
labour
in
hunting
after
more
is
no
whit
abated
;
like
vnto
an
hungrie
stomacke
whose
appetite
exceeding
the
facultie
of
concoction
,
doth
desire
more
then
it
can
digest
.
In
which
respect
the
couetous
man
is
fitly
compared
to
the
sea-cormorants
,
which
deuoure
all
they
can
come
by
;
and
yet
remain
vnsatisfied
;
sauing
that
their
vnsatiablenes
Basil
.
de
.
auatitia
.
Orat
.
15.
tendeth
to
the
profit
of
mankind
,
wheras
the
greedines
of
couetous
misers
,
is
to
humane
society
hurtfull
and
pernicious
:
or
else
to
the
greedie
dog
,
who
hauing
one
bit
after
another
A●talus
apud
Senec
.
epist
.
72
cast
vnto
him
by
his
master
,
swalloweth
them
downe
,
and
as
though
he
had
none
giuen
him
,
stil
looketh
in
his
masters
face
for
more
:
wherin
to
say
truth
they
are
much
worse
;
for
wheras
the
dog
casteth
his
eyes
vpon
his
benefactour
,
they
neuer
looke
vp
towards
the
author
of
their
good
,
but
like
the
vnthankful
hog
their
eies
&
hart
are
inclined
towards
the
earth
,
and
neuer
by
thanksgiuing
vnto
God
acknowledge
him
the
fountaine
of
these
benefits
:
or
as
themselues
doe
compare
themselues
,
they
are
like
vnto
the
graue
,
swallowing
downe
all
whole
,
like
those
that
goe
downe
into
the
pit
:
or
as
Salomon
compareth
Pro
.
1.
12.
them
,
they
are
like
vnto
hell
,
which
is
neuer
satisfied
.
And
to
this
(
as
one
saith
)
the
Gentiles
alluded
,
calling
Pluto
Pro
.
30.
15.
Ditem
dicunt
gentiles
inferorum
praesulem
,
arbitrum
mortis
.
Ditem
appellant
&
diuitem
,
&c.
Ambros
.
lib
.
de
Nabuth
.
cap
.
6.
the
prince
of
hell
,
and
the
couetous
rich
man
by
the
same
name
,
not
onely
to
note
that
they
are
subiects
of
that
kingdome
;
but
also
that
the
couetous
man
is
an
vnsatiable
gulph
of
riches
,
who
the
more
he
swalloweth
and
deuoureth
,
the
more
he
burneth
in
concupiscence
.
In
vaine
therefore
doe
couetous
men
toile
themselues
,
whilest
they
seeke
to
satisfie
their
hungrie
appetite
by
multiplying
their
wealth
;
for
as
the
Iuie
groweth
with
the
Oke
,
so
doth
couetousnesse
with
riches
;
and
as
their
wealth
increaseth
,
so
likewise
doe
their
desires
that
haue
it
.
Wherein
couetousnesse
resembleth
a
riuer
which
hath
but
a
small
beginning
,
and
a
weake
course
at
the
head
and
fountaine
from
which
it
first
springeth
;
but
receiuing
by
the
way
many
brooks
which
fall
into
his
stream
,
groweth
strong
and
vnresistable
;
for
so
when
a
man
first
letteth
couetousnesse
into
his
heart
,
it
is
but
weake
and
easilie
checked
,
but
when
wealth
and
riches
come
vpon
him
,
the
streame
of
his
concupiscence
groweth
so
violent
,
that
neither
reason
,
nor
religion
can
withstand
it
.
By
which
it
plainely
appeareth
,
that
the
more
couetous
§.
Sect
.
9.
That
couetous
men
,
the
more
they
abound
,
the
more
they
want
.
men
abound
with
wealth
,
the
more
their
pouerty
is
encreased
;
for
seeing
the
mind
is
the
true
measure
of
riches
,
and
he
onely
is
to
be
accounted
rich
who
hath
such
sufficiencie
and
plentie
as
doth
giue
contentment
;
and
seeing
,
as
I
haue
shewed
,
those
who
set
their
hearts
vpon
riches
,
haue
by
their
increase
their
appetite
also
increased
,
and
the
more
they
abound
in
wealth
,
the
lesse
are
their
minds
filled
and
sufficed
;
therefore
it
must
needs
follow
,
that
as
they
increase
in
externall
riches
,
so
also
their
internall
pouerty
is
encreased
.
For
the
more
they
haue
,
the
more
they
desire
;
the
more
they
desire
,
the
greater
is
their
want
,
and
the
more
they
want
,
the
poorer
they
are
;
and
consequently
the
more
they
haue
,
the
more
their
pouerty
is
increased
.
What
they
haue
not
,
that
they
desire
;
what
they
desire
,
of
that
(
at
least
in
their
owne
iudgement
)
they
stand
in
need
;
how
great
therefore
is
the
want
of
these
rich
beggers
,
which
need
all
the
wealth
Toto
mundo
eget
,
cuius
non
capit
mundus
cupiditates
.
Ambros
.
de
Nabuth
.
cap
.
12
Chrysost
.
in
Rom
.
8.
Ser
.
13.
that
is
in
the
world
,
sauing
that
small
pittance
which
they
hold
in
their
owne
possession
?
So
that
(
as
one
saith
)
this
vice
of
couetousnesse
hath
in
it
such
contrarieties
,
that
it
is
like
vnto
a
riddle
;
seeing
hee
that
hath
most
,
hath
also
the
greatest
want
;
for
as
they
increase
in
wealth
,
they
increase
in
their
wishes
and
desires
,
and
great
desires
argue
great
wants
.
For
example
,
whilest
a
man
is
poore
he
wisheth
onely
for
hundreds
,
promising
vnto
himselfe
contentment
if
he
could
obtaine
his
desires
;
hauing
attained
hundreds
,
he
now
wisheth
for
thousands
,
and
comming
to
thousands
hee
affecteth
millions
,
and
thinketh
it
now
a
kind
of
pouerty
to
haue
his
riches
and
treasures
numerable
.
So
that
hee
now
skorneth
his
old
desires
,
and
contemneth
hundreds
if
they
be
offered
vnto
him
as
a
prey
;
not
for
that
hee
is
satisfied
and
needeth
no
more
,
but
because
with
his
wealth
his
wishes
,
and
with
his
wishes
his
wants
are
increased
;
and
therefore
he
despiseth
these
small
cups
,
because
he
thirsteth
after
great
riuers
,
and
no
lesse
then
whole
streames
of
riches
can
so
much
Diues
est
non
qui
multum
habet
,
sed
qui
nullo
egeat
.
Quid
est
itaque
diuitem
esse
,
nisi
abundare
,
&c.
Amb.
ad
Simplicianum
epist
.
lib
.
3.
epist
.
10.
as
promise
him
contentment
.
Now
if
it
bee
the
onely
true
riches
,
not
to
haue
much
,
but
to
stand
in
need
of
nothing
,
and
to
abound
in
all
things
which
a
man
desireth
;
then
how
great
is
their
pouerty
,
who
being
vnsatisfied
,
want
so
much
?
how
farre
are
they
from
true
riches
which
are
so
straitned
in
their
minds
,
and
haue
their
hearts
like
a
bottomlesse
gulfe
full
of
nothing
but
want
and
penurie
?
In
which
respect
the
condition
of
couetous
rich
men
is
§.
Sect
.
10.
That
couetous
rich
men
are
more
in
want
then
the
poore
.
much
more
miserable
then
theirs
who
are
of
the
poorer
sort
,
seeing
their
wants
being
measured
according
to
their
desires
,
are
much
greater
;
for
these
neede
but
little
,
because
they
desire
not
much
;
whereas
they
stand
in
need
of
abundance
,
because
it
is
no
little
will
giue
them
contentment
.
Now
as
his
estate
is
very
miserable
who
is
tormented
with
an
insatiable
thirst
,
though
he
haue
his
cellers
full
of
drinke
;
and
he
much
better
in
his
condition
,
who
as
hee
hath
little
store
,
so
also
he
hath
little
thirst
;
so
much
more
miserable
is
he
whose
mind
is
insatiable
,
through
this
dropsie
of
couetousnesse
,
though
he
haue
abundance
;
then
such
an
one
as
hauing
little
,
is
notwithstanding
contented
with
that
hee
hath
.
Take
for
example
Achab
and
Naboth
,
the
one
hauing
a
kingdome
,
the
other
some
small
possessions
.
But
yet
hee
who
had
abundance
,
and
the
reuenues
of
a
kingdome
,
is
not
satisfied
with
all
he
possesseth
,
but
greedily
coueteth
the
poore
mans
vineyard
;
on
the
other
side
Naboth
hath
but
little
,
yet
that
little
so
contenteth
him
,
that
hee
desireth
none
of
the
kings
abundance
.
Now
which
of
these
was
truely
rich
,
he
that
seemed
to
want
,
because
his
poore
neighbour
had
a
vineyard
which
he
thought
worth
his
desiring
;
or
the
other
that
is
satisfied
with
his
owne
possessions
?
whether
of
the
two
was
poorer
,
he
who
wanted
no
more
then
hee
enioyed
,
Ambros
.
lib
.
de
Nabuth
.
cap
.
2.
but
rested
content
with
his
owne
;
or
hee
who
greedily
coueted
that
which
belonged
to
another
?
Surely
this
man
was
much
more
poore
in
his
affection
,
then
the
other
in
his
estate
and
possession
.
Whereby
it
appeareth
that
the
insatiable
rich
man
,
is
much
worse
then
those
that
are
of
poore
estate
;
yea
surely
herin
the
very
beasts
are
to
be
preferred
before
him
;
for
they
when
hunger
inciteth
thē
hunt
after
their
prey
,
but
when
their
stomacke
is
sufficiently
filled
,
their
appetite
also
resteth
satisfied
,
desiring
no
more
till
againe
hunger
prouoketh
them
.
But
(
as
wee
say
)
the
couetous
mans
eye
is
farre
worse
then
his
bellie
;
for
when
hee
hath
enough
and
too
much
in
his
possession
hee
greedily
hunteth
after
more
,
and
is
neuer
satisfied
so
long
as
he
seeth
any
thing
which
is
to
be
desired
.
To
this
purpose
one
of
the
ancients
speaketh
fitly
.
Couetousnesse
(
saith
he
)
the
more
it
taketh
from
others
and
raketh
Auaritia
quo
plura
abstulerit
eo
magis
inopem
se
esse
credit
:
omnibus
inuida
,
sibi
vilis
,
&c.
Ambros
.
de
Cain
.
&
Abel
.
lib
.
cap
.
5.
T.
4.
together
,
the
more
poore
it
is
in
it
owne
opinion
;
it
enuieth
all
men
,
and
is
vile
to
it selfe
;
it
is
poore
,
in
abundance
of
riches
;
and
needie
in
affection
,
when
it
is
rich
in
possession
.
It
hath
no
meane
in
raking
,
because
it
hath
no
measure
of
desiring
.
It
so
inflameth
the
mind
,
and
feedeth
his
soule
with
his
fire
,
that
it
seemeth
onely
in
this
to
differ
from
lust
,
that
this
lusteth
after
beautifull
persons
,
and
that
the
heauie
earth
.
It
troubleth
the
elements
,
ploweth
vp
the
sea
,
diggeth
the
earth
,
and
with
varietie
of
wishes
wearieth
the
heauens
,
being
thankfull
neither
for
faire
weather
nor
for
foule
;
it
repiningly
extenuateth
the
yeerely
profits
,
and
findeth
fault
with
the
fruits
of
the
earth
.
Seeing
therefore
couetousnesse
is
vnsatiable
,
let
vs
not
§.
Sect
.
11.
That
it
is
in
vaine
to
seeke
for
contentment
in
riches
.
seeke
for
sufficiencie
and
contentment
in
earthly
abundance
,
imagining
that
the
more
wee
encrease
in
riches
,
the
sooner
we
shall
rest
satisfied
:
for
when
our
desires
exceed
measure
,
wee
cannot
attaine
vnto
contentment
by
adding
to
our
wealth
,
but
by
detracting
from
our
concupiscence
;
not
by
increasing
our
riches
,
and
filling
our
chests
with
siluer
and
gold
,
but
by
diminishing
our
greedy
appetite
,
and
emptying
our
hearts
of
vnsatiable
couetousnesse
.
For
as
well
may
a
man
fill
a
sieue
with
water
,
or
a
bottomles
purse
with
money
,
as
a
couetous
heart
with
sufficiencie
of
riches
.
And
therefore
as
his
follie
were
rediculous
,
who
should
endeauour
to
fill
a
leaking
or
bottomlesse
vessell
in
a
ditch
or
pond
,
and
not
being
able
to
doe
it
,
should
carrie
it
to
a
full
riuer
,
or
the
maine
sea
,
because
the
reason
why
it
cannot
bee
filled
,
is
not
in
the
quantitie
of
the
water
,
but
in
the
quality
of
the
vessell
,
for
if
he
would
stop
the
leakes
,
he
might
as
easily
fill
in
a
standing
poole
,
as
in
the
great
ocean
:
so
the
follie
of
couetous
worldlings
is
no
lesse
absurd
,
who
when
they
cannot
satisfie
their
greedie
hearts
with
competent
store
of
riches
,
couet
after
more
,
thinking
to
giue
them
contentment
when
they
can
Quis
diues
?
qui
nil
cupiat
:
quis
pauper
?
auarus
.
Ausonius
.
Ille
pauper
est
qui
eget
co
quod
non
habet
:
nam
qui
&
non
habens
,
habere
non
appetit
,
diues
est
.
Gregor
.
in
Ezech
.
lib
.
2.
Homil
.
18.
Ne
ames
diuitias
et
diues
eris
:
magnae
sunt
diuitiae
non
desiderare
eas
.
Seneca
.
Non
is
pauper
est
qui
nihil
possidet
,
sed
qui
multa
concupiscit
.
Chrysost
.
de
Lazaro
conc
.
2.
§.
Sect
.
12
Another
reason
why
riches
satisfie
not
,
namely
,
because
they
are
not
vsed
.
wallow
in
the
abundance
of
their
wealth
:
but
all
in
vaine
;
for
the
fault
is
not
in
the
too
little
quantity
of
their
riches
,
but
in
the
vnsatiable
greedinesse
of
their
mindes
,
which
can
neuer
be
satisfied
.
And
therefore
they
should
not
seeke
contentment
by
filling
their
emptie
harts
in
an
ocean
of
wealth
,
but
rather
by
stopping
those
leakes
which
are
made
by
couetousnesse
,
and
so
would
small
store
of
wealth
better
satisfie
them
,
then
the
great
reuenues
of
a
rich
kingdome
.
For
hee
is
not
contented
who
hath
enough
,
but
he
hath
enough
who
is
contented
,
seeing
when
he
cannot
fit
his
state
to
his
mind
,
he
fitteth
his
mind
to
his
estate
,
&
so
is
satisfied
with
a
little
,
because
he
desireth
not
much
.
Now
as
he
is
truely
rich
which
hath
as
much
as
he
wanteth
or
desireth
;
so
he
onely
is
to
bee
esteemed
poore
,
which
wanteth
that
which
he
hath
not
;
for
if
not
hauing
wealth
he
neither
wanteth
nor
desireth
it
,
hee
is
rich
in
his
mind
,
though
he
be
poore
in
possessions
:
neither
is
he
to
be
esteemed
poore
,
whose
mind
agreeth
with
his
state
,
but
he
who
though
he
haue
abundance
is
not
satisfied
:
seeing
pouertie
consisteth
rather
in
the
penurie
of
the
mind
,
then
in
the
absence
of
riches
,
and
not
in
hauing
little
,
but
in
not
hauing
that
which
is
enough
.
Another
reason
why
the
heart
is
not
satisfied
with
these
worldly
things
,
is
,
because
they
who
are
possessed
of
them
,
cannot
find
in
their
hearts
to
vse
them
;
and
though
they
haue
abundance
of
earthly
treasures
,
yet
are
they
so
charmed
with
these
idols
,
vpon
which
they
haue
set
their
hearts
,
that
they
dare
not
touch
them
,
or
any
way
conuert
them
to
their
benefit
:
resembling
herein
the
Indian
Ants
,
which
(
as
it
is
said
Plutarch
.
de
Cupid
.
diuit
.
of
them
)
taking
great
paines
in
gathering
gold
,
do
neuer
vse
it
,
but
only
hide
it
,
so
that
others
can
haue
no
benefit
by
it
:
or
him
who
being
spent
with
sicknesse
,
hath
his
table
furnished
with
all
manner
of
dainties
,
but
wanteth
a
stomacke
to
feed
vpon
them
:
wherein
greedie
auarice
hath
one
folly
peculiar
vnto
it selfe
,
aboue
all
other
kinds
of
concupiscence
.
For
whereas
other
vicious
affections
moue
men
to
long
after
their
obiects
for
fruition
,
as
the
glutton
after
daintie
meats
,
that
he
may
feed
vpon
them
:
the
drunkard
after
pleasant
wines
,
that
he
may
drinke
them
;
the
ambitious
man
after
preferments
,
that
he
may
enioy
them
;
neither
doth
loue
in
any
other
thing
make
a
man
abstaine
from
the
vse
&
fruition
of
the
thing
loued
;
only
couetousnes
maketh
a
man
fall
into
this
folly
,
letting
his
money
lie
by
him
without
vse
of
it
(
vnlesse
it
be
such
a
vse
as
whereby
it selfe
is
increased
)
and
abstaineth
to
feed
on
these
daintie
meats
,
which
aboue
all
other
his
soule
loueth
,
because
he
hath
an
ouer
great
appetite
vnto
them
;
as
if
a
man
would
not
therefore
put
on
his
clothes
,
because
he
is
cold
;
or
drinke
,
because
he
is
athirst
:
whereof
it
commeth
to
passe
that
he
hath
no
more
contentment
by
his
wealth
,
nor
vse
of
any
thing
which
he
possesseth
for
the
satisfying
of
his
greedie
appetite
,
then
a
thirstie
man
hath
of
the
drinke
,
which
still
remaineth
vndrawne
in
the
vessell
,
for
the
quenching
of
his
thirst
.
Now
howsoeuer
such
men
may
haue
all
manner
of
abundance
,
§.
Sect
.
13.
That
it
is
not
the
bare
possession
of
riches
that
maketh
rich
.
Clem
.
Alexand
.
Paedagog
.
lib
.
3.
cap
.
6.
Esay
32.
yet
it
cannot
at
all
satisfie
them
,
and
therefore
though
they
haue
full
bagges
and
rich
chests
,
yet
seeing
they
haue
emptie
soules
and
poore
hearts
,
they
are
falsly
tearmed
rich
;
for
as
the
Prophet
speaketh
,
Aniggard
shall
no
more
be
called
liberall
,
nor
the
churle
rich
;
seeing
true
riches
consisteth
not
in
the
possession
of
much
,
vnlesse
also
fruition
be
ioyned
with
it
,
which
being
wanting
,
their
leather
bags
,
and
ironbarred
chests
might
be
said
to
be
rich
,
as
well
as
they
,
if
only
custodie
could
intitle
to
the
name
of
rich
:
neither
can
these
earthly
treasures
,
gold
,
siluer
,
and
such
like
,
be
truely
called
riches
;
for
(
as
one
saith
)
we
vniustly
call
them
riches
,
which
Iniustum
est
eas
putare
diuitias
quae
non
auserant
egestatem
.
August
.
in
Hag
.
2.
Homil
.
30.
Tom
.
10.
do
not
take
away
pouertie
:
but
euery
one
that
doteth
on
these
things
,
is
by
so
much
increased
in
the
pouertie
of
concupiscence
,
by
how
much
these
treasures
which
he
so
much
affecteth
are
increased
:
and
how
can
they
be
truly
called
riches
,
whose
increase
increaseth
their
pouertie
that
possesse
them
?
And
the
more
they
abound
,
the
more
heate
of
concupiscence
they
bring
to
their
louers
,
and
the
lesse
satietie
?
Howsoeuer
therefore
these
misers
abound
with
store
of
true
gold
and
siluer
,
yet
they
are
but
false
riches
;
seeing
they
only
stretch
and
inlarge
the
iawes
of
greedie
auarice
,
but
do
not
fill
or
satisfie
them
,
and
rather
inflame
then
quench
the
heate
of
couetousnes
.
Well
therefore
was
the
speech
of
the
Heathen
man
fitted
to
the
rich
miser
:
All
(
saith
he
)
account
thee
rich
,
but
I
affirme
that
thou
art
very
poore
,
because
not
the
possession
,
but
the
vse
iustly
intitleth
riches
.
If
thou
art
partaker
Incerti
,
apud
Stobaeum
,
de
iniustitia
.
Ser
.
10.
Palladae
apud
Stobaeum
.
of
thy
wealth
,
it
doth
by
the
vse
become
thine
owne
;
but
if
thou
reserue
thy
riches
for
thine
heires
,
presently
from
that
time
they
are
made
other
mens
.
To
which
purpose
another
saith
,
Thou
hast
indeed
the
riches
of
a
rich
man
,
but
the
mind
of
a
begger
;
thou
art
rich
to
thine
heires
,
and
poore
to
thy selfe
.
Yea
in
truth
these
rich
misers
are
of
all
others
most
miserablie
§.
Sect
.
14.
That
rich
misers
are
of
all
others
poorest
.
Desunt
multa
omnibus
,
multis
omnia
.
Auaro
deest
tam
quod
habet
,
quam
quae
non
habet
.
Hieron
.
in
Prolog
.
Bibliae
.
Desunt
inopiae
multa
,
auaritiae
omnia
.
Senec
.
epist
.
108.
poore
;
for
whereas
all
other
men
want
many
things
,
these
want
all
;
seeing
they
want
as
well
that
they
haue
,
as
that
they
haue
not
:
for
whatsoeuer
others
haue
they
want
,
because
they
haue
it
not
in
possession
,
and
they
want
also
that
which
themselues
possesse
,
because
they
haue
it
not
in
vse
.
In
which
respect
they
are
worse
then
any
begger
;
for
wheras
but
some
things
are
wanting
to
these
,
all
,
both
which
they
haue
,
and
haue
not
,
is
wanting
vnto
them
:
neither
is
there
in
truth
any
pouertie
alike
wretched
to
this
wilfull
penurie
of
rich
misers
,
for
they
thirst
in
the
middest
of
the
waters
,
and
haue
emptie
bellies
,
when
their
garners
and
storehouses
are
full
of
corne
:
they
are
cold
and
haue
not
the
heart
to
prouide
them
garments
,
or
hauing
them
to
weare
them
:
they
are
hungry
,
and
yet
dare
not
for
feare
of
impairing
their
estate
,
feed
vpon
that
food
which
is
good
and
wholesome
;
so
that
they
wilfully
take
vpon
them
that
punishment
which
Ambros
.
de
Nabuth
.
cap
.
4.
the
poore
suffer
through
necessitie
:
for
these
fast
when
they
want
meate
,
they
when
they
haue
it
;
the
poore
haue
not
money
to
vse
,
the
miser
hath
it
,
but
will
neither
vse
it
himselfe
,
nor
suffer
others
;
they
dig
gold
out
of
the
veines
of
the
earth
,
and
hide
it
therein
againe
;
and
if
but
an
egge
be
set
before
them
,
they
complaine
of
losse
,
because
a
chicken
is
killed
.
In
which
respect
the
miser
may
not
vnfitly
be
compared
to
the
minerall
out
of
which
these
rich
metals
are
digged
;
for
that
keepeth
gold
as
well
as
he
;
that
hauing
gold
hideth
it
in
the
secret
veines
of
the
earth
,
and
hath
no
further
vse
of
it
,
and
so
doth
he
:
but
herein
they
differ
,
that
wheras
the
mines
freely
communicate
their
wealth
to
those
that
seeke
and
labour
for
it
,
the
couetous
man
so
hideth
and
gardeth
it
,
that
neither
himselfe
nor
others
can
receiue
any
profit
by
it
.
Where
in
what
do
they
else
shew
,
but
that
of
all
men
they
§.
Sect
.
15.
The
miserable
condition
of
rich
misers
.
are
most
miserable
,
foolish
,
and
void
of
goodnes
?
For
what
greater
miserie
can
there
be
,
then
to
sit
vp
in
water
to
the
chin
,
and
yet
die
of
thirst
?
To
haue
all
good
things
in
possession
,
and
nothing
in
fruition
and
vse
?
To
sell
their
good
wine
vnto
other
men
,
and
themselues
to
drinke
sowre
vineger
,
lees
and
dregs
?
To
go
with
an
emptie
belly
,
that
they
Ideo
se
quisque
fraudat
noleus
manducare
vt
ditescat
,
vt
alius
de
laboribus
suis
sluat
&
luxurietur
.
August
.
Homil
.
35.
Tom
.
10.
may
the
sooner
fill
their
chests
;
not
that
themselues
may
enioy
that
which
they
haue
gathered
,
but
that
they
may
leaue
it
to
their
heires
,
who
will
wastefully
spend
that
which
they
haue
wickedly
gotten
;
and
consume
vpon
superfluities
,
that
which
they
haue
spared
from
necessaries
,
and
as
it
were
haue
borrowed
from
their
owne
bellies
.
Wherein
what
are
they
,
but
like
such
miserable
cooks
,
who
dressing
all
curious
dainties
for
other
men
,
whereon
they
will
riot
and
surfet
;
and
yet
themselues
being
pinched
with
hunger
,
either
cannot
or
dare
not
so
much
as
licke
their
owne
fingers
?
For
though
these
misers
be
hungrie
,
yet
they
haue
no
power
to
take
a
good
meales
meat
of
their
owne
allowance
;
only
(
as
one
obserueth
)
Plutarch
.
they
haue
good
stomackes
at
another
mans
table
,
when
as
greedily
they
stretch
out
with
ouermuch
fulnesse
,
their
straitned
and
emptie
bowels
,
that
it
may
serue
for
a
double
meale
,
and
ease
them
of
so
much
charge
;
though
hereby
they
are
distempered
with
crudities
,
and
the
day
following
,
beare
the
punishment
of
the
former
daies
miserable
gluttonie
.
Againe
,
what
can
be
more
miserable
,
then
for
a
man
to
toile
and
labour
his
whole
life
,
and
to
haue
no
power
to
enioy
any
fruit
of
his
labors
?
to
beare
like
an
asse
a
golden
burthen
all
the
day
,
and
without
any
further
vse
of
it
,
at
night
to
haue
it
taken
away
,
reseruing
nothing
to
himselfe
but
a
galled
conscience
?
to
haue
goods
,
and
no
good
by
them
?
to
keepe
that
money
which
they
haue
gotten
by
painfull
labor
,
with
toiling
care
locking
it
vp
,
as
if
it
were
a
strangers
,
and
(
as
if
it
were
theft
)
not
daring
to
touch
it
,
for
the
benefit
of
themselues
,
their
children
,
or
friends
:
as
though
they
had
no
other
end
of
keeping
it
,
but
that
others
might
haue
no
benefit
by
it
:
and
yet
wretches
that
they
are
,
they
call
these
possessions
their
goods
,
and
by
sole
vertue
of
this
iaylorship
,
they
lay
claime
to
the
title
of
goodnes
,
as
though
they
deserued
to
be
called
good
men
,
because
they
haue
goods
in
possession
,
notwithstanding
that
they
do
not
at
all
vse
them
,
for
the
good
either
of
themselues
,
or
any
others
:
but
much
more
right
haue
they
vnto
that
title
of
misers
,
which
is
iustly
allotted
vnto
them
,
seeing
of
all
other
men
they
are
the
most
miserable
.
And
as
they
do
by
their
wretched
courses
bewray
their
miserie
,
so
also
their
extreame
folly
;
for
whereas
wise
men
propound
vnto
themselues
some
end
of
their
labours
,
which
is
better
then
the
paines
it selfe
;
they
either
haue
no
end
at
all
of
all
their
toile
,
or
at
least
such
as
is
sottish
and
ridiculous
;
for
the
end
of
their
gathering
riches
is
to
gather
them
,
and
therefore
gathering
for
no
end
but
for
it selfe
,
they
can
make
no
end
of
gathering
.
As
though
the
sole
end
of
their
comming
into
the
world
were
like
harbingers
and
purueiours
to
prouide
lodgings
and
good
fare
for
others
,
and
so
to
depart
without
tasting
of
it
:
or
to
play
the
bailiffes
,
who
haue
nothing
to
doe
,
but
onely
to
gather
the
rents
of
large
reuenues
,
that
others
may
haue
them
to
spend
and
enioy
.
And
this
foolish
vanity
the
wise
man
in
his
time
obserued
.
There
is
one
alone
(
saith
he
)
and
there
is
not
a
second
,
which
Eccles
.
4.
8.
hath
neither
sonne
nor
brother
,
yet
is
there
no
end
of
all
his
trauel
,
neither
can
his
eye
be
satisfied
with
ri●hes
.
Neither
doth
hee
thinke
;
for
whom
doe
I
trauell
,
and
defraud
my
soule
of
pleasure
?
This
also
is
vanity
,
and
this
is
an
euill
trauell
.
Or
if
they
haue
any
ends
of
their
care
and
labour
,
they
are
foolish
and
absurd
;
for
either
out
of
a
distrustfull
care
of
Gods
prouidence
they
trust
to
their
owne
,
scraping
abundance
together
,
lest
in
time
to
come
they
might
be
brought
to
want
and
miserie
;
or
else
because
at
their
death
they
would
be
accounted
great
rich
men
who
haue
left
behind
them
such
large
possessions
.
Now
what
can
bee
more
foolish
and
ridiculous
,
then
to
liue
in
want
for
feare
of
want
?
to
be
presently
poore
,
vpon
a
bare
doubt
of
pouerty
for
the
time
to
come
?
as
though
a
man
should
hang
himselfe
for
feare
of
death
;
or
goe
naked
for
feare
of
wanting
clothes
?
The
which
follie
is
more
absurd
,
in
that
many
being
inured
to
these
miserly
courses
in
their
meane
estates
,
doe
hold
on
and
continue
in
them
,
when
as
Sed
quo
diuitias
haec
per
tormenta
coactas
?
Cum
furor
haud
dubius
,
cum
sit
manifesta
phrenesis
,
vt
locuples
moriaris
egenti
viuere
fato
.
Iuuenal
.
Satyr
.
14.
§.
Sect
.
16.
That
rich
misers
are
empty
of
all
goodnesse
,
being
good
neither
to
themselues
nor
others
.
{αβγδ}
;
Eccles
.
14.
5.
their
wealth
is
encreased
to
such
abundance
,
that
they
could
not
if
they
should
liue
to
old
age
,
see
any
end
of
it
,
though
in
a
large
proportion
they
should
spend
vpon
the
stocke
.
Neither
is
their
other
end
lesse
foolish
of
leauing
a
great
estate
behind
them
.
For
what
can
be
more
absurd
for
a
man
to
liue
poore
,
to
die
rich
;
to
take
nothing
himselfe
,
that
he
may
leaue
all
to
his
heires
?
and
to
affect
hereby
a
name
,
when
as
being
remembred
onely
for
his
follie
and
miserie
,
he
doth
by
continuing
his
fame
,
continue
his
infamie
and
reproch
?
Finally
,
as
these
misers
are
wretched
and
full
of
follie
;
so
are
they
emptie
of
al
goodnesse
,
seeing
they
are
neither
good
to
others
,
nor
to
themselues
;
others
haue
no
good
by
them
,
seeing
they
are
ready
rather
to
scrape
from
them
by
oppression
and
deceit
,
then
to
communicate
to
their
necessities
.
For
whereas
they
vsually
alledge
,
that
they
therefore
gather
,
that
they
may
prouide
for
their
posterity
,
or
that
they
may
do
good
deeds
at
their
death
;
it
is
manifestly
false
,
both
because
those
that
haue
no
children
,
or
neere
friends
,
are
as
wretchedly
couetous
as
they
who
haue
most
;
and
also
because
if
they
gathered
riches
to
communicate
them
to
the
good
of
others
,
they
would
(
seeing
charity
beginneth
at
home
)
impart
them
to
their
owne
vse
and
benefit
:
if
it
were
simplie
their
desire
by
their
wealth
to
doe
good
after
their
death
,
they
would
also
bee
ready
in
some
measure
to
imploy
it
to
these
vses
in
their
time
of
life
:
if
loue
of
their
posterity
made
them
so
greedilie
to
heape
vp
riches
,
this
loue
would
moue
them
to
impart
some
share
vnto
them
,
when
as
they
might
still
keepe
it
in
their
owne
possession
.
But
experience
teacheth
vs
,
that
these
rich
misers
pinch
euen
their
dearest
children
of
that
necessarie
allowance
which
belongeth
to
their
backes
and
bellies
;
and
which
is
worst
of
all
,
will
not
affoord
vnto
them
good
education
,
because
it
requireth
cost
:
whereby
it
manifestly
appeareth
that
the
loue
of
nothing
but
of
their
money
,
and
that
for
it
owne
sake
,
without
respect
of
further
vse
,
is
the
true
cause
of
all
their
greedie
scraping
.
And
to
say
truth
,
how
can
he
be
good
to
others
who
is
naught
to
himselfe
?
how
can
he
be
anothers
friend
,
who
is
his
owne
enemie
?
But
the
couetous
miser
(
as
euen
the
heathen
man
could
In
nullum
auarus
bonus
est
,
in
se
possimus
.
Senec
.
epist
.
108.
discerne
with
the
eye
of
nature
)
though
hee
bee
good
to
none
,
yet
hee
is
worst
of
all
to
himselfe
;
for
hee
robbeth
his
owne
soule
of
necessaries
,
that
hee
may
leaue
behind
him
super
fluities
;
and
like
an
vnnaturall
theefe
,
hee
defraudeth
himselfe
of
those
rich
blessings
which
God
in
his
bountie
hath
imparted
vnto
him
.
He
fareth
hardly
,
and
goeth
basely
,
and
in
all
respects
maketh
vnto
himselfe
a
more
short
allowance
,
for
all
his
great
care
and
labour
,
then
any
master
(
vnlesse
he
were
as
wretched
as
he
)
would
afford
vnto
him
.
In
which
respect
one
concludeth
that
the
miser
is
not
onely
a
theefe
,
but
also
a
selfe-murtherer
,
seeing
hee
will
not
allow
vnto
himselfe
necessaries
to
preserue
life
.
What
(
saith
Quid
est
auarus
?
sui
homicida
.
quid
est
auaritia
?
paupertatis
timor
,
semper
in
paupertate
viuens
.
Bernard
.
epist
.
Syluest
.
he
)
is
a
couetous
man
?
a
murtherer
of
himselfe
.
What
is
couetousnesse
?
a
liuing
poore
for
feare
of
pouerty
.
Wherein
the
miser
doth
onely
this
worke
of
iustice
in
all
his
cariage
,
that
he
doth
not
cast
away
his
wealth
vpon
his
vnworthie
selfe
,
but
reserueth
it
safe
and
vntouched
,
for
those
who
better
deserue
to
enioy
and
spend
it
.
Rightly
therefore
is
this
miserablenesse
called
a
wormewood
sinne
,
which
bringeth
his
punishment
in
the
very
committing
,
sauing
that
it
is
neither
sweete
nor
wholesome
,
but
a
delightfull
vexation
,
a
rich
beggerie
,
a
superfluous
penurie
and
affected
want
,
which
turneth
.
Gods
blessings
into
cursings
;
his
gifts
into
clogs
,
and
maketh
all
his
benefits
heauie
burthens
.
And
this
commeth
to
passe
by
the
iust
iudgement
of
God
punishing
their
immoderate
loue
of
these
earthly
things
;
that
though
they
should
haue
abundance
in
possession
,
yet
they
should
haue
nothing
in
fruition
,
much
in
keeping
and
nothing
in
vse
,
because
hee
so
straiteneth
their
hearts
and
restraineth
their
liberty
,
that
like
the
prince
in
the
booke
of
the
Kings
they
onely
behold
this
great
plenty
with
their
eyes
,
but
haue
not
the
power
to
taste
of
it
.
And
this
iudgement
the
wise
man
obserueth
.
There
is
an
euill
(
saith
he
)
which
I
saw
vnder
Eccles
.
6.
2.
3.
the
sunne
,
and
it
is
much
among
men
.
A
man
to
whom
God
hath
giuen
ri●hes
,
and
pleasures
and
honour
,
and
he
wanteth
nothing
for
his
soule
of
all
that
it
desireth
;
but
God
giueth
him
not
power
to
eate
thereof
,
but
a
strange
man
shall
eate
it
vp
:
this
is
vanity
,
and
an
euill
sicknesse
,
yea
(
as
he
saith
in
the
verse
following
)
much
worse
then
vntimely
birth
.
And
thus
haue
I
shewed
that
there
is
no
contentment
in
§.
Sect
.
17.
That
worldly
pleasures
satisfie
not
,
nor
giue
contentment
.
worldly
riches
,
both
because
they
are
vaine
and
cannot
satisfie
;
and
also
because
our
hearts
are
vnsatiable
,
and
our
auarice
so
strong
and
tyrannous
that
wee
neither
can
nor
will
be
satisfied
by
them
.
Now
in
the
last
place
we
are
to
examine
pleasures
,
to
see
whether
we
can
in
them
find
any
satietie
or
contentment
:
where
vpon
triall
wee
shall
find
,
that
they
are
as
vaine
and
insufficient
for
his
purpose
as
either
of
the
other
.
For
like
sweete
drinkes
,
they
serue
not
to
abate
and
quench
,
but
to
encrease
the
voluptuous
mans
thirst
;
making
him
after
the
enioying
of
one
pleasure
,
to
hunger
after
another
;
and
after
he
hath
enioyed
thousands
,
to
be
as
farre
from
contentment
,
as
when
first
he
began
to
couet
them
;
because
being
vaine
they
vanish
in
the
fruition
,
and
slip
away
whilest
they
are
betweene
our
hands
;
like
a
shadow
,
leauing
nothing
behind
them
but
an
emptie
mind
and
hungrie
desire
after
new
varietie
.
Yea
rather
the
more
wee
enioy
them
,
the
further
wee
are
from
contentation
;
seeing
euery
delight
is
vnto
vs
as
a
taste
of
sweetnesse
,
which
doth
not
satisfie
but
sharpen
our
licorous
appetites
:
and
howsoeuer
like
the
water
in
the
smiths
forge
,
they
seeme
for
the
present
to
quench
and
allay
our
heate
,
yet
soone
after
,
the
flame
of
our
concupiscence
increaseth
,
and
burneth
much
more
hotly
.
So
that
howsoeuer
before
wee
tasted
of
these
bewitching
delights
,
we
were
masters
of
our
owne
affections
,
and
could
moderate
our
desires
:
yet
after
wee
haue
beene
allured
to
enter
into
pleasures
maze
,
we
find
not
our
comming
out
so
easie
as
our
going
in
;
and
when
we
haue
been
inticed
to
drinke
of
these
golden
,
but
yet
intoxicating
cups
,
wee
are
presently
made
drunke
with
delight
;
and
drunkennesse
increasing
thirst
,
maketh
vs
in
the
end
to
grow
insatiable
.
And
this
emptines
and
insatiety
doth
make
vs
often
both
to
change
,
and
also
to
reiterate
the
same
pleasures
;
that
they
which
cannot
at
once
satisfie
,
may
by
our
continuall
feeding
on
them
,
at
least
keep
vs
from
famishing
.
For
example
,
what
doth
dainty
meates
bring
with
them
,
but
a
vaine
delight
,
which
presently
vanisheth
,
either
by
renued
hunger
,
which
againe
desireth
them
,
or
through
their
surcharging
the
stomacke
,
vpon
which
follow
crude
humors
and
ill
digestion
,
which
causeth
vs
to
loath
them
?
So
,
how
vaine
is
the
pleasure
of
the
most
delicate
drinks
,
which
delight
no
longer
then
they
are
swallowing
downe
,
and
do
not
fully
satisfie
,
but
only
for
the
present
allay
our
thirsty
appetite
?
The
like
may
be
said
of
odoriferous
smels
,
which
delight
then
only
whilest
they
are
at
the
nose
;
of
pleasing
sights
,
which
no
longer
please
then
they
are
in
the
eye
;
of
sweet
musicke
,
which
vanisheth
and
leaueth
nothing
behind
,
when
the
consort
ceaseth
;
of
merrie
company
,
and
pleasing
sports
and
pastimes
,
whose
delight
lasteth
no
longer
,
then
their
present
fruition
;
and
in
a
word
,
of
all
other
pleasures
that
the
world
affordeth
,
which
filling
vs
full
of
nothing
,
but
vaine
emptines
,
do
make
vs
like
the
thirsty
grounds
to
open
the
mouth
,
gaping
after
the
pleasing
showers
of
new
delights
.
And
of
this
Salomon
himselfe
had
Eccles
.
2.
experience
,
who
though
he
surfetted
of
pleasure
,
yet
he
was
not
filled
,
and
when
he
had
suffered
his
heart
to
glut
it selfe
with
variety
of
delights
,
yet
he
remained
altogether
vnsatisfied
,
only
in
the
end
by
much
vse
he
came
to
loathing
satietie
,
and
was
vexed
in
his
mind
,
because
he
had
spent
so
much
good
time
in
the
fruition
of
these
base
vanities
.
CHAP.
XVIII
.
Of
the
miserable
effects
which
accompanie
the
insufficiencie
of
worldly
things
,
as
discontent
in
all
estates
,
loathing
satietie
,
and
an
endlesse
desire
of
changing
.
ANd
thus
haue
I
shewed
that
these
worldly
§.
Sect
.
1.
That
all
men
are
discontented
with
their
estate
,
and
first
those
who
are
of
honorable
condition
.
things
do
not
satisfy
those
which
are
most
possessed
of
them
;
from
which
insufficiencie
proceed
diuers
effects
,
which
bring
much
trouble
and
disquietnes
to
the
life
of
man
.
The
first
is
,
that
because
no
man
is
satisfied
with
the
things
he
possesseth
,
therfore
none
are
contented
with
their
owne
state
and
condition
,
but
seeing
only
their
owne
wants
,
and
not
other
mens
,
and
by
a
foolish
and
selfe-deceiuing
sophistrie
,
comparing
themselues
with
others
,
not
in
those
things
wherin
they
match
or
exceed
them
,
but
setting
the
beautie
of
other
mens
state
,
against
the
blemishes
of
their
owne
,
their
commodities
against
their
owne
discommodities
,
and
matching
their
fulnes
,
with
that
wherein
they
are
most
wanting
and
defectiue
;
at
last
they
grow
to
this
conclusion
,
that
no
man
is
so
miserable
as
they
;
the
which
in
truth
is
not
so
,
or
therefore
only
so
,
because
they
thinke
so
:
whereas
if
in
comparing
themselues
with
others
,
they
would
obserue
due
proportion
,
fitting
their
owne
benefits
,
with
the
benefits
of
others
;
their
owne
defects
with
their
wants
,
and
their
discommodities
and
euils
,
with
those
which
others
sustaine
;
they
would
be
comforted
,
either
because
,
all
things
considered
,
their
owne
estate
is
better
then
other
mens
;
or
else
because
in
their
miseries
they
haue
all
the
world
to
beare
them
companie
.
But
this
discontentednes
,
the
vsuall
companion
of
insatietie
,
will
better
appeare
,
if
we
descend
to
some
particulars
,
and
take
a
briefe
view
of
the
seuerall
states
and
conditions
of
men
.
And
first
for
men
of
honorable
qualitie
,
because
honor
it selfe
is
vaine
and
doth
not
satisfie
them
,
they
are
neuer
contented
with
their
owne
estate
,
but
finding
in
themselues
an
hungring
emptines
,
and
pinching
want
,
&
not
knowing
that
it
is
the
disease
of
their
mind
,
but
rather
imagining
that
it
is
some
defect
in
their
outward
condition
,
they
grow
into
dislike
of
it
,
and
aspire
to
some
higher
preferment
,
thinking
that
height
and
happinesse
,
aduancement
and
content
will
come
together
.
Thus
the
man
of
meane
qualitie
thinketh
his
basenes
an
heauie
burthen
,
and
aspireth
vnto
the
reputation
of
a
gentleman
,
supposing
that
there
is
much
more
contentment
in
gentilitie
then
in
yeomanrie
:
but
when
he
hath
attained
vnto
it
,
not
finding
in
his
new
estate
,
that
for
which
he
looked
,
he
resteth
not
heere
,
but
goeth
on
in
his
endlesse
iorney
of
ambition
,
and
affecteth
nobilitie
;
and
being
enobled
he
is
neuer
the
neerer
vnto
content
,
because
he
doth
not
looke
vnto
those
whom
he
hath
outgone
,
but
vnto
those
who
are
yet
aboue
him
;
and
therefore
is
not
so
much
contented
because
he
excelleth
the
most
,
as
he
is
tormented
to
see
any
preferred
before
him
;
and
this
maketh
him
not
to
stay
heere
,
but
now
he
affecteth
Soueraigntie
,
imagining
it
a
goodly
thing
to
rule
,
and
that
there
is
great
contentment
in
this
supreme
authoritie
,
vnto
which
all
stoope
,
it selfe
stooping
to
none
;
but
before
the
crowne
be
well
setled
to
his
head
,
he
finds
that
it
doth
not
giue
his
head-ach
of
ambition
any
ease
,
but
only
tormenteth
him
with
the
heauie
waight
,
and
therefore
being
not
yet
satisfied
he
affects
Monarchies
;
and
hauing
no
higher
place
vnto
which
he
may
clime
on
earth
,
he
aspires
vnto
diuine
honors
,
vsurping
both
the
titles
and
worship
which
is
peculiar
vnto
God
.
And
thus
do
ambitious
men
tire
themselues
in
seeking
content
where
it
is
not
to
be
found
,
and
torment
themselues
when
they
find
it
not
:
and
hauing
placed
their
happinesse
in
honor
,
they
aspire
vnto
one
preferment
after
another
,
thinking
when
they
misse
of
it
,
that
it
is
only
wanting
in
that
degree
vnto
which
they
haue
attained
,
and
not
in
honor
it selfe
.
The
like
discontent
is
to
be
found
among
those
who
affect
§.
Sect
.
2.
The
discontent
which
accompanieth
riches
and
pleasures
.
riches
;
for
being
altogether
vnsatisfied
with
their
present
possessions
,
they
grow
into
dislike
of
their
estate
,
thinking
others
more
happie
,
because
they
are
more
rich
;
and
therefore
hauing
outstripped
one
richer
then
themselues
,
they
labour
to
ouertake
another
,
and
hauing
also
outrunne
him
,
they
propound
vnto
themselues
a
third
;
imagining
that
there
is
none
in
worse
estate
,
whilest
there
is
any
better
,
none
poorer
,
whilest
there
is
any
richer
,
and
that
they
haue
outgone
none
,
so
long
as
they
see
any
go
before
them
;
as
though
other
mens
abundance
were
their
want
,
and
so
much
were
detracted
from
their
estate
,
as
they
see
others
do
exceed
them
.
And
thus
also
those
who
place
all
their
felicitie
in
worldly
pleasures
,
are
vtterly
discontented
with
their
state
and
condition
,
when
they
find
that
those
they
haue
do
not
satisfie
them
,
or
see
that
others
go
beyond
them
in
varietie
of
delights
;
taking
no
pleasure
,
but
rather
fretting
and
enuying
,
when
they
see
their
idoll
more
propitious
to
others
then
themselues
,
though
they
also
haue
in
the
same
kind
a
large
measure
of
fauour
imparted
vnto
them
.
And
thus
the
glutton
abounding
with
good
fare
,
thinketh
that
he
feedeth
but
grosly
,
when
he
seeth
more
daintie
cates
at
another
mans
table
:
thus
the
drunkard
loatheth
his
best
wines
,
when
he
meeteth
with
better
in
another
mans
cellar
:
thus
he
who
delighteth
in
musicke
contemneth
his
owne
consort
,
as
though
there
were
nothing
in
it
but
iarring
discord
,
when
he
heareth
more
melodious
harmonie
.
And
in
a
word
,
thus
all
sorts
of
voluptuous
men
distaste
their
seuerall
delights
,
when
either
being
glutted
with
them
,
they
find
satietie
without
satisfying
;
or
see
that
others
haue
any
priuiledge
and
preeminence
more
then
they
,
in
respect
of
the
qualitie
or
varietie
of
their
pleasure
.
Neither
are
only
these
worldly
things
,
honors
,
riches
,
and
§.
Sect
.
3.
That
all
men
in
all
ages
and
in
all
estates
,
are
full
of
discontent
.
pleasures
,
accompanied
with
discontent
,
but
all
other
things
in
the
world
bring
the
same
dislike
to
euery
condition
and
estate
:
and
to
begin
with
the
beginning
of
our
life
;
we
see
that
the
child
is
wearie
of
his
childhood
,
because
he
feareth
the
rod
,
and
by
seuerer
discipline
is
restrained
from
his
desired
delights
;
wishing
that
he
were
come
to
such
an
age
as
might
exempt
from
these
feares
,
and
procure
his
liberty
.
Being
come
to
youth
he
runneth
himselfe
out
of
breath
,
vnder
the
conduct
of
his
vnbridled
passions
,
till
at
last
panting
for
wearines
,
he
desireth
that
he
were
come
to
ripe
age
,
when
as
he
might
rest
from
these
vaine
courses
,
and
settle
himselfe
in
some
profitable
calling
,
vnto
which
when
hee
hath
attained
he
is
not
content
,
but
thinking
old
age
honourable
,
desireth
that
he
might
haue
a
share
in
that
reuerence
and
respect
which
is
due
vnto
it
,
in
the
meane
time
neuer
thinking
of
the
manifold
infirmities
,
griefes
and
discontentments
which
it
bringeth
with
it
.
Of
which
when
hee
tasteth
,
they
are
so
burthensome
vnto
him
,
that
hauing
now
no
other
age
to
change
withall
,
he
desireth
to
be
vnburthened
of
them
euen
by
death
it selfe
.
The
like
discontent
is
to
be
obserued
in
all
other
states
and
conditions
:
hee
that
leadeth
a
single
life
is
wearie
of
his
solitarinesse
,
and
thinketh
there
is
no
comfort
equall
to
that
sweet
society
of
man
and
wife
;
being
maried
,
he
waxeth
wearie
of
his
yoke
,
either
because
hee
hath
made
an
ill
and
vnequall
choice
,
or
because
hee
is
impatient
of
the
cares
and
troubles
incident
to
this
estate
,
and
now
wisheth
againe
that
he
were
at
liberty
.
He
that
hath
no
children
taketh
no
pleasure
in
his
possessions
,
because
hee
wanteth
an
heire
to
succeede
him
,
and
little
playfellowes
to
beare
him
companie
:
he
that
hath
children
is
not
contented
,
either
because
Gen.
15.
2.
they
are
vnrulie
,
or
ouer
burthensome
,
imagining
that
if
he
had
lesse
companie
,
he
should
haue
better
store
,
and
liue
in
greater
plentie
;
and
yet
if
he
bee
taken
at
his
word
hee
is
ready
to
repent
,
and
to
thinke
that
there
is
no
greater
losse
,
then
when
by
hauing
his
companie
lessened
,
he
saueth
of
his
former
charges
.
The
seruant
thinketh
his
life
a
bondage
,
and
wisheth
meanes
of
liberty
that
hee
might
liue
at
his
owne
command
;
and
when
he
is
come
to
be
a
master
,
he
is
discontented
much
more
,
in
gouerning
and
prouiding
for
his
familie
.
The
people
dislike
their
subiection
,
and
grieuously
complaine
of
their
heauie
burthens
,
tributes
,
taxes
,
customes
and
imposts
;
supposing
that
all
worldly
contentment
resteth
in
soueraignty
;
the
prince
is
no
lesse
wearie
of
his
toile
in
ruling
,
of
his
troubles
,
dangers
,
and
continuall
care
,
hauing
not
onely
himselfe
and
priuate
familie
to
looke
to
,
but
the
whole
people
and
common-wealth
which
shrowdeth
it selfe
vnder
the
wings
of
his
prouidence
.
He
that
leadeth
a
priuate
life
,
though
he
liketh
of
his
ease
,
yet
he
is
discontented
,
because
hee
wanteth
respect
,
&
is
not
crouched
vnto
by
suters
,
hauing
no
authority
either
to
helpe
or
hurt
them
:
they
who
are
aduanced
to
publike
place
commend
retirednesse
,
complaining
that
they
are
so
wholly
taken
vp
with
other
mens
businesses
,
that
they
are
constrained
to
neglect
their
owne
;
and
whilest
they
labour
for
forraine
intelligence
,
become
ignorant
of
that
which
is
done
in
their
owne
familie
.
The
poore
labouring-man
is
not
contented
with
his
condition
,
seeing
after
he
hath
toiled
all
the
day
,
&
commeth
wearie
home
,
he
there
findeth
but
course
fare
and
hard
lodging
;
enuying
the
rich
man
his
easie
life
,
full
tables
,
and
downe-bedding
.
The
rich
also
,
though
shame
keepeth
him
from
complaining
,
disliketh
of
his
estate
,
wishing
that
he
had
lesse
wealth
so
he
had
better
health
,
and
more
labour
so
he
had
more
strength
;
and
could
find
in
his
heart
to
change
fare
with
the
poore
man
,
so
he
might
also
change
stomackes
;
and
to
lie
as
hard
,
if
also
he
could
sleepe
so
soundly
,
and
take
such
quiet
rest
.
The
countrie
man
seeing
the
plentie
and
brauerie
of
citizens
,
groweth
in
dislike
with
his
home-spun
suit
,
and
houshold
▪
prouision
,
and
wisheth
rather
that
he
lacked
his
farme
,
then
that
by
staying
him
at
home
,
he
should
bee
thus
debarred
of
citie
preferments
.
The
citizens
thinke
themselues
ill
seated
by
reason
of
bad
aires
,
and
dangerous
sicknesses
that
raigne
among
them
,
and
like
better
of
the
countrie
mans
life
,
as
being
more
healthie
then
theirs
;
and
of
his
estate
,
as
being
more
certaine
,
and
in
lesse
danger
of
ruine
and
alteration
.
And
finally
,
in
the
citie
the
artificer
is
wearie
of
his
great
paines
and
small
gettings
,
and
wisheth
that
he
could
change
estats
with
the
merchants
,
who
haue
more
pleasure
and
greater
abundance
.
The
merchant
running
many
dangerous
courses
,
by
reason
of
boysterous
tempests
,
spoyling
pirats
,
and
barbarous
nations
,
thinketh
them
happie
that
sit
quietly
,
though
but
poorely
,
by
their
owne
fire
;
and
if
by
any
casualty
their
state
bee
impouerished
,
they
wish
that
they
had
beene
brought
vp
to
some
handie
trade
,
and
preferre
a
mechanicall
art
aboue
a
great
stocke
,
and
skill
in
merchandise
,
seeing
that
may
bee
lost
,
and
so
this
grow
vnprofitable
;
whereas
the
other
neuer
faileth
,
but
as
a
lease
for
life
,
bringeth
in
continuall
maintenance
.
In
a
word
,
there
is
no
man
Nobi●
alienum
,
nostrum
plus
alijs
placet
.
that
is
contented
with
his
estate
,
but
thinketh
euery
mans
better
then
his
owne
,
not
because
it
is
so
,
but
because
hee
is
neerer
acquainted
with
the
miseries
of
his
owne
condition
,
and
so
is
better
able
to
declame
against
them
,
then
with
those
that
are
incident
vnto
men
;
euen
as
contrariwise
they
extoll
in
their
iudgements
any
benefits
inioyed
by
others
farre
aboue
their
owne
,
and
are
ready
to
admire
with
rauishing
wonder
that
in
anothers
possession
,
which
they
would
thinke
scarce
worth
the
owning
,
if
it
were
in
their
owne
custodie
.
Now
this
commeth
to
passe
,
partly
because
wee
are
much
§.
Sect
.
4.
Of
the
causes
why
worldlings
are
so
full
of
discontent
.
more
sensible
in
feeling
our
owne
miseries
,
and
partly
because
by
experience
we
find
the
insufficiencie
and
vanity
of
those
worldly
things
which
our selues
enioy
,
and
are
apt
to
thinke
others
benefits
of
a
better
quality
;
whereas
in
truth
whatsoeuer
is
in
the
world
is
vaine
and
sufficeth
not
;
and
euery
condition
hath
good
and
euill
,
miseries
and
benefits
,
in
such
iust
proportion
tempered
the
one
with
the
other
,
that
if
a
man
knew
all
,
hee
could
hardly
tell
which
to
chuse
:
and
in
that
this
man
is
contented
with
his
estate
,
and
another
is
not
;
the
true
cause
of
this
difference
is
not
in
the
outward
condition
,
but
in
the
hart
and
mind
.
For
al
estates
bring
with
them
causes
enow
of
discontentment
,
but
one
beareth
them
with
wisedome
and
patience
,
and
in
thus
bearing
lesseneth
them
;
whereas
another
by
impatiencie
aggrauateth
his
burthen
,
which
in
it selfe
is
not
so
heauie
,
and
by
strugling
and
striuing
to
shake
it
off
,
findeth
no
ease
,
but
galleth
his
mind
with
griefe
and
sorrow
.
And
as
we
see
those
who
are
of
a
strong
constitution
contentedly
endure
all
weathers
,
wheras
he
who
is
weake
and
vnsound
complaineth
in
winter
of
cold
,
and
in
the
summer
of
heate
:
so
those
whose
minds
are
healthie
,
constant
,
and
strong
in
patience
,
are
prepared
for
all
estates
and
conditions
;
whereas
hee
who
is
infirme
through
impatiencie
,
and
subiect
to
the
ague
fits
of
passion
,
with
equall
discontent
afflicteth
himselfe
with
the
cold
winter
of
aduersitie
▪
and
the
hotte
summer
of
a
prosperous
estate
,
and
both
these
come
to
passe
,
not
because
the
one
feeleth
no
waight
,
but
because
he
hath
strength
to
beare
it
;
or
that
the
other
hath
an
heauier
burthen
,
but
because
by
reason
of
his
weakenesse
,
a
light
loade
is
sufficient
to
presse
him
downe
.
As
therfore
the
foot
fashioneth
the
shooe
,
and
not
the
shooe
Plutarch
.
de
tranquil
.
anim
.
the
foot
;
for
a
crooked
foote
,
maketh
the
shooe
also
crooked
;
but
contrariwise
,
a
straight
shooe
will
not
make
straight
a
clubbed
and
crooked
foot
:
so
the
state
is
fashioned
by
the
mind
,
and
not
the
mind
by
the
state
;
for
if
it
be
quiet
and
contented
,
then
all
outward
things
bring
contentment
to
it
;
whereas
if
it
be
impatient
,
wayward
and
peeuish
,
euery
feather
seemeth
an
heauie
burthen
,
all
kind
of
occurrents
vex
and
displease
;
and
that
which
would
bee
anothers
paradise
Optat
ephippia
bos
piger
,
optat
arare
caballus
Horat
.
and
delight
,
is
vnto
them
an
hell
and
grieuous
torment
.
And
hereof
it
is
that
men
are
discontented
and
complaine
,
not
for
the
same
causes
only
,
but
also
for
those
which
are
diuers
,
yea
quite
contrarie
one
to
another
:
as
for
example
,
one
complaineth
of
his
poore
and
base
estate
,
which
maketh
him
neglected
and
contemned
of
al
;
another
that
his
honors
&
authority
are
too
burthensome
,
&
that
he
is
sued
vnto
by
too
many
:
one
is
vexed
because
he
hath
too
many
children
;
another
because
he
hath
none
at
all
:
this
man
crieth
out
of
his
multitude
of
businesse
,
and
his
neighbour
is
as
much
troubled
,
because
he
is
not
troubled
;
and
liuing
at
too
much
ease
,
wanteth
imployment
.
One
is
tormented
with
iealousie
,
because
hauing
a
beautifull
wife
she
loued
of
al
;
another
with
sa●iety
and
lothing
,
because
she
is
deformed
,
and
affected
by
no
body
.
And
this
commeth
to
passe
partly
because
these
worldly
things
are
vaine
,
and
cannot
satisfie
those
that
haue
them
;
and
partly
by
reason
of
the
weakenesse
and
infirmity
of
mens
minds
,
who
bring
no
more
contectment
to
their
estate
,
then
it
bringeth
to
them
;
but
make
all
things
they
enioy
,
which
in
themselues
are
vaine
and
scarce
worth
the
keeping
,
to
become
vnto
them
troublesome
burthens
,
which
bring
cumber
in
carying
,
and
ease
when
they
are
shaken
off
.
For
as
the
weake
and
sickly
stomacke
is
made
more
sicke
,
and
surfetteth
with
a
small
quantitie
of
wholesome
food
,
turning
the
best
meate
into
noysome
humours
,
whereas
that
which
is
strong
and
healthie
is
wel
refreshed
,
with
a
great
meale
of
the
coursest
fare
,
and
conuerteth
it
to
profitable
nourishment
:
so
a
weake
and
froward
mind
is
surcharged
euen
with
the
delicates
of
a
prosperous
estate
;
whereas
an
heart
which
is
indued
with
constancie
and
patience
,
is
contented
,
and
can
well
digest
the
meanest
condition
,
and
groweth
daily
in
better
liking
,
whilest
it
is
fed
with
the
bread
of
affliction
,
and
water
of
sorrow
.
A
second
effect
of
the
vanitie
and
insufficiencie
of
worldly
§.
Sect
.
5.
That
worldly
things
in
stead
of
satisfying
bring
with
them
loathing
satie●y
.
things
is
,
that
in
stead
of
satisfying
they
bring
with
thē
loathing
satietie
;
for
howsoeuer
whilest
men
are
in
pursuit
of
these
vanities
,
they
thinke
them
of
such
excellency
,
that
they
would
account
it
a
great
part
of
their
happines
,
if
they
might
enioy
them
;
yet
hauing
obtained
their
desire
,
they
are
straight
glutted
with
their
companie
,
and
now
look
vpon
that
with
loathing
contempt
,
which
before
they
had
it
,
they
beheld
with
rauishing
delight
:
and
this
commeth
to
passe
,
either
because
they
after
see
things
more
desireable
,
and
worthy
their
loue
,
in
the
possession
of
other
men
;
or
because
they
haue
these
things
in
excessiue
measure
,
which
maketh
that
which
is
most
sweet
to
become
loathsome
;
or
because
their
appetite
which
was
sharpned
with
want
,
labour
in
seeking
,
and
difficultie
in
obtaining
,
is
dulled
and
taken
away
by
their
assiduitie
,
and
easie
inioying
,
without
any
competitour
to
sharpen
their
loue
:
or
finally
,
because
whilest
they
were
in
the
pursuite
of
these
vanities
,
they
were
deceiued
with
a
false
conceit
of
their
worth
&
excellencie
;
which
opinion
is
afterwards
confuted
by
their
own
experience
,
which
manifesteth
their
worthlesse
basenes
,
and
insufficiencie
to
satisfie
and
bring
contentment
.
In
which
respect
these
worldly
vanities
are
fitly
compared
to
the
apples
of
Sodome
,
which
allure
the
eye
,
and
sharpen
the
appetite
,
but
if
any
touch
,
or
set
his
teeth
in
them
,
they
fill
his
mouth
with
dust
,
or
vanish
into
smoake
;
and
those
which
dote
vpon
them
are
like
vnto
those
who
hauing
sicke
and
weake
stomackes
,
do
long
for
many
things
when
they
heare
them
but
named
,
and
when
they
are
procured
with
cost
,
and
prepared
with
labour
,
they
begin
to
loath
them
,
as
soone
as
they
see
them
,
and
to
waxe
sicke
as
though
they
had
surfetted
,
before
they
haue
scarce
tasted
of
them
:
or
like
vnto
fond
louers
whose
affection
being
sharpened
with
competition
,
and
difficulty
of
obtaining
,
do
make
idols
of
their
mistresses
,
and
admire
them
as
though
they
were
free
from
all
fault
and
blemish
,
and
full
of
diuine
excellencies
:
but
after
inioying
them
for
their
wiues
,
thinke
them
scarce
good
enough
to
be
their
vnder
fellowes
,
there
being
now
in
their
conceit
many
more
excellent
,
and
free
from
imperfections
.
And
thus
the
ambitious
man
groweth
out
of
liking
with
his
obtained
honor
,
which
before
he
had
it
,
he
was
rauished
with
delight
,
when
he
did
but
thinke
of
it
with
some
weake
and
vncertaine
hope
of
inioying
it
,
either
because
he
seeth
another
(
which
selfe-loue
maketh
him
beleeue
is
of
lesse
desert
)
better
preferred
,
or
because
growing
ordinarie
and
common
by
possession
,
it
becomes
stale
and
triuiall
;
or
finally
,
because
being
vaine
,
it
doth
not
satisfie
and
giue
contentment
,
but
rather
sharpeneth
the
appetite
,
and
inflameth
the
desire
to
aspire
to
an
higher
place
;
and
a
greater
honor
being
but
entertained
by
desire
,
and
nourished
with
the
least
hope
,
maketh
the
lesser
to
be
contemned
as
base
and
worthlesse
.
Thus
also
the
couetous
man
loatheth
Diues
quod
suum
est
quasi
vile
fastidi●
;
quod
alienum
est
,
quasi
pretiosissimum
concupiscit
.
Ambros
.
lib
.
de
Nabuth
.
cap
.
2.
his
owne
possessions
as
good
cheape
and
of
small
value
,
and
desireth
another
mans
,
as
being
most
pretious
and
worthie
esteeme
;
and
those
things
which
he
highly
prised
before
he
had
them
,
being
come
into
his
owne
keeping
are
thought
scarce
worth
the
hauing
:
thus
he
taketh
little
ioy
in
his
goodly
house
and
rich
furniture
,
when
his
eyes
haue
been
a
little
glutted
with
their
sight
,
though
whilest
they
were
in
purchasing
,
he
thought
to
find
in
them
a
great
part
of
his
happines
:
thus
his
pleasant
gardens
and
orchards
bring
no
more
delight
then
the
wilde
woods
,
though
with
great
labour
and
cost
he
purposely
trimmed
them
,
that
they
might
be
vnto
him
his
paradise
and
place
of
ioy
:
and
thus
he
pulleth
downe
his
old
barnes
,
when
he
thinketh
of
building
bigger
,
and
in
his
large
lordships
thinketh
himselfe
straitned
,
as
though
he
were
in
a
prison
,
when
he
beholdeth
others
greater
territories
.
Finally
,
thus
the
voluptuous
man
is
straight
glutted
with
the
fruition
of
those
pleasures
,
which
before
he
much
desired
,
the
glutton
loathing
those
meats
which
erewhile
he
longed
after
,
and
being
cloyed
with
those
drinkes
,
which
when
he
was
at
another
mans
table
,
seemed
most
delicious
.
Thus
he
who
delights
in
vaine
shewes
,
sports
and
pastimes
,
taketh
a
monthes
paines
in
preparation
,
and
spares
for
no
cost
to
make
them
most
delightfull
;
and
though
both
these
set
an
edge
on
his
appetite
,
yet
he
is
often
wearie
of
it
before
it
be
done
,
though
it
be
but
of
some
few
houres
continuance
,
and
not
finding
that
ioy
and
contentment
which
he
expected
,
wisheth
that
it
were
past
.
By
which
the
great
vanitie
of
worldly
things
,
and
miserie
of
worldly
men
plainly
appeareth
;
for
what
can
be
more
vaine
then
they
,
whose
expectation
was
better
then
their
fruition
,
and
whose
worth
ceaseth
when
they
are
inioyed
?
what
can
be
more
void
of
excellencie
,
then
that
which
is
only
precious
when
it
is
absent
,
and
loseth
all
it
value
when
it
commeth
to
vse
,
experience
spoiling
it
of
all
that
worth
which
a
false
opinion
had
inriched
it
with
.
And
consequently
,
what
can
be
more
miserable
then
Praecipitat
quisque
vitam
suam
,
&
suturorum
desiderio
laborat
praesentium
taedio
.
Senec
.
de
breuit
.
vitae
.
cap
.
7.
a
worldly
man
,
who
spendeth
his
whole
life
in
the
desire
and
pursuit
of
things
future
,
and
in
loathing
things
present
,
and
who
setteth
his
heart
vpon
such
vanities
which
are
more
esteemable
in
their
want
,
then
in
their
inioying
,
and
being
obtained
with
great
care
,
paines
and
labour
,
when
they
should
be
the
reward
of
all
,
become
contemptible
trifles
,
if
not
troublesome
burthens
:
in
which
respect
it
were
much
better
for
him
to
spend
his
whole
life
in
seeking
,
then
to
obtaine
that
which
he
could
find
in
his
heart
to
cast
away
againe
,
but
that
he
would
not
seeme
to
haue
lost
all
his
labour
;
much
better
were
he
to
be
still
suing
,
then
euer
to
inioy
,
because
in
the
pursuit
he
is
delighted
,
and
as
it
were
fatted
with
his
owne
opinion
,
whereas
fruition
maketh
him
more
leane
and
comfortlesse
then
he
was
before
,
because
experience
teacheth
him
that
he
hath
spent
all
his
sweate
in
hunting
after
a
feather
,
and
tired
himselfe
in
seeking
a
vanitie
,
which
being
obtained
bringeth
no
pleasure
or
contentment
;
and
in
stead
of
satisfying
causeth
loathing
satietie
.
Thirdly
and
lastly
,
from
this
insufficiencie
of
worldly
§.
Sect
.
6.
From
the
insufficiencie
of
things
to
satisfie
and
bring
contentment
,
proceedeth
an
endlesse
desire
&
affectation
of
change
:
for
though
these
earthly
vanities
satisfie
not
,
yet
they
bring
with
them
cloying
satietie
,
the
which
being
accompanied
with
loathsome
contempt
,
enforceth
the
mind
which
naturally
affecteth
happines
,
and
full
contentment
(
though
it
bee
ignorant
of
the
meanes
whereby
it
may
be
attained
)
to
fixe
the
desires
vpon
new
obiects
,
to
see
if
it
can
find
that
in
them
,
which
was
wanting
in
the
other
,
wherein
finding
as
little
contentment
as
before
,
they
leaue
also
them
and
affect
new
;
till
hauing
run
ouer
all
which
they
thinke
worth
the
desiring
,
and
hauing
tried
all
things
which
the
world
calleth
excellent
(
if
at
least
they
can
with
all
their
care
and
labour
attaine
vnto
them
)
at
length
(
like
those
who
affect
new
fashions
and
strange
attires
)
when
they
haue
tired
their
inuention
,
and
know
not
what
more
to
desire
,
they
are
faine
to
take
vp
the
old
againe
which
before
they
loathed
,
and
after
their
glutted
appetite
is
a
little
sharpned
with
absence
and
discontinuance
,
they
place
vpon
it
afresh
their
soone
wearied
delight
,
till
their
renued
loathing
moueth
them
vnto
a
new
change
.
And
thus
worldly
men
(
like
the
horse
in
the
mill
)
tire
themselues
in
trauelling
this
endlesse
circle
,
ending
where
they
began
,
and
being
at
the
night
of
death
as
far
from
the
iorney
end
of
their
desires
,
as
when
they
began
their
daies
trauaile
:
and
not
hauing
fixed
their
hearts
,
and
grounded
their
hopes
vpon
that
neuer
failing
foundation
,
God
all-sufficient
and
the
eternall
ioyes
of
his
kingdome
,
they
haue
nothing
solid
and
substantiall
to
rest
vpon
,
but
like
a
feather
in
the
aire
they
are
tossed
to
and
fro
with
euery
winde
,
seeking
rest
but
finding
none
.
And
hauing
long
tired
themselues
in
vaine
,
after
manifold
trials
and
new
conclusions
,
finding
no
contentment
,
at
last
they
resolue
to
place
all
their
delight
in
often
change
;
and
that
which
they
cannot
find
in
the
substance
or
sufficiencie
of
worldly
things
,
they
looke
for
in
continuall
varietie
,
so
that
Nihil
est
iucundum
nisi
quod
reficit
varietas
.
now
there
is
nothing
pleasing
vnto
them
which
varietie
and
change
refresheth
not
:
like
vnto
those
lying
in
bed
,
and
not
sleeping
or
taking
rest
,
who
being
wearied
with
waking
,
do
spend
the
whole
night
in
tumbling
and
tossing
from
one
side
to
another
,
seeking
for
ease
in
their
often
change
,
which
they
cannot
find
by
quiet
lying
on
either
side
.
And
as
those
who
are
sicke
of
a
burning
feuer
when
they
cannot
satisfie
their
vnsatiable
thirst
,
doe
often
change
their
drinke
,
one
while
longing
after
that
which
is
tart
and
sharpe
,
and
another
while
after
that
which
is
coole
and
small
;
now
affecting
that
which
not
long
since
in
their
health
well
pleased
them
in
their
neighbours
house
,
as
though
it
would
now
also
bring
the
same
delight
;
and
anon
not
finding
their
thirst
quenched
by
change
of
drinkes
,
desire
wine
or
water
.
But
all
in
vaine
;
for
hauing
tried
all
,
they
complaine
that
they
are
al
so
bitter
,
that
they
doe
not
quench
their
thirst
:
whereas
in
truth
it
is
the
bitternesse
of
their
mouth
distasted
with
choler
,
the
cause
of
their
disease
,
and
not
the
fault
of
their
drink
,
and
not
because
it
is
vnfit
to
quench
their
thirst
,
but
because
their
burning
heate
still
renuing
and
augmenting
it
,
maketh
it
vnquenchable
:
So
wee
being
diseased
with
the
burning
heate
of
concupiscence
,
thirst
after
worldly
vanities
,
thinking
by
them
to
haue
our
heate
abated
;
and
after
wee
haue
made
triall
of
many
,
and
yet
find
our
thirst
nothing
quenched
,
we
long
after
endlesse
variety
,
neuer
calling
to
mind
that
it
proceedeth
from
our
inward
disease
,
and
not
from
the
want
of
outward
things
.
A
notable
example
whereof
wee
Eccles
.
2.
1.
2.
&c.
haue
in
Salomon
,
who
labouring
to
find
contentment
in
worldly
things
,
and
not
finding
it
in
any
one
of
them
,
giueth
his
heart
liberty
to
runne
ouer
all
,
making
triall
of
one
thing
after
another
,
till
in
the
end
he
was
tired
with
all
.
He
sought
for
it
in
mirth
,
and
findeth
in
stead
of
it
madnesse
;
in
pleasure
,
and
discouereth
nothing
but
vanity
:
Then
he
shifteth
from
one
thing
to
another
,
and
looketh
for
it
,
in
great
workes
and
stately
buildings
;
where
missing
of
it
,
hee
goeth
to
seeke
it
in
fruitfull
vineyards
,
in
delightfull
gardens
and
orchards
,
in
fountaines
,
springs
,
and
pleasant
groues
;
where
not
finding
it
,
he
proceedeth
in
the
pursuit
,
and
looketh
for
it
in
the
multitude
of
siluer
,
gold
,
and
princely
treasures
,
then
in
delightfull
musicke
,
then
in
many
seruants
and
great
attendance
;
vnto
which
we
may
adde
that
which
shame
made
him
conceale
,
his
multitude
of
wiues
and
concubines
:
but
hauing
tried
all
these
and
many
other
,
withholding
nothing
from
his
eyes
▪
which
they
desired
,
nor
withdrawing
his
hart
from
any
ioy
;
he
findeth
in
all
this
variety
,
as
the
reward
of
all
his
labour
,
nothing
else
but
vanitie
and
vexation
of
spirit
.
But
this
will
better
appeare
,
if
wee
doe
but
a
little
consider
§.
Sect
.
7.
The
former
point
cleered
by
some
speciall
instances
.
of
the
speciall
instances
.
For
thus
the
ambitious
man
affecting
honour
,
and
not
being
satisfied
with
that
which
hee
hath
attained
vnto
,
is
presently
glutted
with
it
,
labouring
after
hew
variety
,
one
while
seeking
vaine
glory
,
another
while
preferments
;
now
the
fauour
of
his
prince
,
and
soone
after
the
applause
of
the
common
people
.
Or
if
hee
settle
his
affection
vpon
any
one
of
these
,
hee
seeketh
to
refresh
his
glutted
mind
with
variety
in
the
degree
,
climing
one
step
after
another
,
till
hee
commeth
to
the
highest
;
where
being
seated
,
hee
is
now
further
off
from
contentment
then
at
the
beginning
,
because
he
cannot
change
for
the
better
,
nor
delight
his
vnsatisfied
mind
with
wonted
variety
.
Thus
also
the
couetous
man
being
vnsatisfied
with
his
riches
affecteth
change
,
shifting
his
wearied
appetite
from
one
thing
to
another
,
till
all
become
tedious
and
troublesome
.
For
finding
no
contentment
in
his
old
manors
he
desireth
new
lordships
,
being
not
pleased
with
one
house
,
hee
buildeth
another
;
and
not
contented
with
that
,
hee
erecteth
a
third
much
more
stately
;
and
being
master
of
many
,
hee
findeth
contentment
in
none
,
which
is
the
cause
of
his
oft
shifting
from
one
to
another
with
great
cost
and
labour
;
but
all
in
vaine
is
his
remouing
,
seeing
hee
still
carieth
his
disease
about
him
;
and
therefore
is
no
more
eased
,
then
hee
who
being
sicke
of
an
ague
,
doth
often
change
his
bed
.
And
as
being
wearie
of
his
house
he
affecteth
often
change
;
so
also
is
he
no
better
pleased
with
his
houshold
stuffe
,
furniture
,
plate
and
apparell
;
and
therefore
being
glutted
with
often
sight
of
the
same
thing
,
herein
also
he
makes
variety
the
last
refuge
of
his
delight
.
And
the
like
may
be
said
of
their
gold
,
siluer
and
treasures
;
of
which
though
they
be
neuer
wearie
in
themselues
,
as
being
the
idols
vpon
which
they
haue
fixed
their
hearts
,
yet
are
they
discontented
with
their
share
and
portion
,
and
therefore
still
affect
greater
quantities
,
till
they
haue
more
then
they
can
tell
how
to
vse
.
But
aboue
all
,
the
voluptuous
man
finding
no
contentment
in
his
delights
,
affecteth
variety
Ex
v●luptuarijs
●●
quae
rarissimè
contingunt
imprimis
dele●tant
.
Epictet
.
in
m●morab
.
dict
.
of
pleasures
,
being
most
affected
with
that
which
he
most
seldome
doth
enioy
,
and
glutted
with
those
which
are
in
ordinarie
vse
.
Hee
may
not
twice
together
feed
on
the
same
dish
without
loathing
satiety
,
and
therefore
tireth
both
sea
and
land
,
himselfe
and
all
that
belong
vnto
him
,
in
seeking
out
variety
of
meats
;
and
nature
not
affording
change
inough
to
continue
his
mutable
delight
,
he
refresheth
his
cloyed
appetite
by
the
helpe
of
art
,
compounding
many
things
together
,
because
being
single
they
cannot
please
,
and
adding
as
great
variety
of
sau
〈…〉
s
as
meates
,
to
giue
contentment
to
his
curious
pallet
.
Foole
that
he
is
to
spend
all
this
cost
and
labour
in
attaining
vnto
that
delight
,
which
hunger
alone
without
their
helpe
would
much
more
plentifully
bring
vnto
him
.
And
thus
also
they
find
no
delight
in
their
sweetest
musicke
,
Cantibus
nouis
,
non
notis
delectamur
.
if
still
they
should
heare
the
same
songs
,
and
not
haue
continuall
change
of
harmonie
;
nor
in
beholding
the
same
shewes
and
sights
,
though
at
the
first
neuer
so
pleasing
and
delightfull
;
nor
in
their
games
,
sports
and
pastimes
,
but
often
change
from
one
to
another
,
sometime
affecting
chamber
delights
,
and
somtime
more
manly
sports
in
the
open
fields
;
and
neuer
delighting
long
in
any
,
because
all
are
vaine
,
but
affecting
continuall
variety
,
because
the
best
of
them
not
satisfying
,
within
a
while
bringeth
satiety
and
loathing
.
CHAP.
XIX
.
Of
the
excellencie
of
true
contentment
,
and
the
meanes
whereby
we
may
attaine
vnto
it
.
ANd
thus
haue
I
shewed
that
worldly
things
§.
Sect
.
1.
That
contentment
is
to
be
sought
,
not
in
the
world
,
but
in
Gods
spirituall
graces
.
cannot
satisfie
the
mind
of
man
,
or
bring
vnto
him
true
contentment
;
as
also
the
euill
and
troublesome
effects
,
which
proceede
from
this
insufficiencie
in
them
,
and
insatietie
of
the
mind
.
Which
as
it
should
serue
to
make
vs
to
contemne
these
earthly
vanities
,
as
being
not
able
to
bring
any
tranquillitie
or
sound
comfort
;
so
should
it
moue
vs
to
seeke
for
this
contentment
,
without
which
the
life
of
man
is
miserable
,
not
in
these
outward
things
which
afford
it
not
;
but
inwardly
in
our
owne
minds
,
by
purging
and
purifying
them
from
worldly
concupiscence
,
and
by
fixing
our
hearts
and
affections
vpon
Gods
spirituall
graces
and
heauenly
ioyes
,
the
one
whereof
we
may
haue
in
possession
,
and
the
other
in
hope
;
without
which
all
worldly
things
cannot
satisfie
,
with
which
though
wee
bee
abandoned
of
all
earthly
vanities
,
wee
may
haue
tranquillitie
of
mind
,
and
true
contentment
.
For
first
if
we
haue
the
spirit
of
God
,
and
his
sanctifying
graces
dwelling
in
vs
,
we
shall
be
filled
and
satisfied
:
for
as
our
Sauiour
Christ
himselfe
hath
promised
,
whosoeuer
Ioh
.
4.
14.
drinketh
of
this
spirituall
water
which
he
shall
giue
him
,
shall
neuer
be
more
athirst
,
for
it
shall
be
in
him
as
a
well
of
water
,
springing
vp
to
euerlasting
life
.
And
he
that
beleeueth
in
him
,
out
of
Ioh
.
7.
38.
39.
his
bellie
shall
flow
riuers
of
the
water
of
life
.
And
if
wee
would
know
what
this
well
and
riuer
of
the
water
of
life
is
,
which
thus
filleth
and
satisfieth
vs
,
the
Apostle
telleth
vs
in
the
next
words
,
that
it
is
the
spirit
of
God
which
he
giueth
to
all
that
beleeue
in
Christ
.
So
the
Psalmist
pronounceth
him
blessed
whom
God
chuseth
,
and
causeth
to
come
vnto
him
;
because
Psal
.
65.
4.
he
shall
dwell
in
his
courts
,
and
bee
satisfied
with
the
pleasures
of
his
house
,
euen
of
his
holy
temple
.
And
the
Apostle
maketh
this
the
end
of
knowing
the
loue
of
Christ
which
passeth
all
Ephes
.
3.
19.
knowledge
,
that
we
may
be
filled
with
all
the
fulnesse
of
God
.
For
if
once
we
haue
the
spirit
of
God
,
a
liuely
faith
,
sincere
loue
,
assured
hope
,
and
the
rest
of
his
sanctifying
graces
dwelling
in
vs
,
then
are
we
thereby
persuaded
of
the
remission
of
our
sinnes
,
our
reconciliation
with
God
,
our
adoption
,
whereby
we
become
not
onely
sonnes
,
but
also
heires
of
all
his
promises
,
then
are
wee
assured
of
his
fatherly
prouidence
still
Rom
.
8.
28.
watching
ouer
vs
,
which
turneth
all
things
by
the
wise
and
mighty
working
thereof
to
our
good
,
especially
to
the
furthering
of
our
eternall
saluation
.
And
this
maketh
vs
to
resigne
our selues
wholly
ouer
to
bee
gouerned
by
his
will
,
as
knowing
much
better
then
our selues
what
is
fit
for
vs
;
and
to
bee
not
onely
contented
,
but
also
to
reioyce
,
not
in
the
state
of
prosperity
alone
,
but
euen
in
our
affliction
and
tribulation
,
as
the
Apostle
speaketh
.
An
example
whereof
we
Rom
.
5.
3.
haue
in
himselfe
,
who
had
attained
vnto
such
a
measure
of
this
spiritual
contentation
,
that
it
was
able
to
beare
him
out
,
in
all
outward
estates
and
conditions
.
I
haue
learned
(
saith
Philip
.
4.
11.
12.
he
)
in
whatsoeuer
state
I
am
to
be
content
,
and
I
can
be
abased
,
and
I
can
abound
;
euery
where
in
all
things
I
am
instructed
,
both
to
be
full
and
to
be
hungrie
,
and
to
abound
,
and
to
haue
want
:
I
am
able
to
do
all
things
through
the
helpe
of
Christ
that
strengtheneth
me
.
And
if
we
haue
this
spirituall
contentment
in
our
hearts
,
then
the
Lord
will
not
let
vs
want
this
contentment
,
which
the
Apostle
had
in
respect
of
outward
things
:
for
so
he
saith
,
that
if
his
people
would
haue
hearkened
vnto
his
voice
,
Psalme
81.
16.
and
walked
in
hi●
waies
,
then
would
he
haue
fed
them
with
the
fat
of
wheate
,
and
with
honie
out
of
the
rocke
would
he
haue
sufficed
them
.
And
the
Wise
man
telleth
vs
,
that
it
is
the
blessing
of
God
onely
that
maketh
rich
,
and
also
giueth
with
riches
,
comfort
and
contentation
:
the
blessing
of
the
Lord
(
saith
he
)
Prou.
10.
22.
maketh
rich
,
&
he
doth
adde
no
sorrowes
with
it
:
which
blessing
they
alone
haue
sure
interest
in
who
are
indued
with
Gods
grace
and
holy
Spirit
:
for
well
may
those
who
are
ruled
with
carnall
concupiscence
be
rich
in
their
outward
estate
,
but
they
can
neuer
be
rich
in
their
mind
with
inward
content
;
for
the
wicked
(
as
the
Prophet
saith
)
are
like
the
raging
Esay
57.
20.
21.
sea
that
cannot
rest
,
whose
waters
cast
vp
mire
and
dirt
;
and
the
voice
of
God
hath
plainly
said
it
,
that
there
is
no
peace
vnto
them
.
But
as
for
those
in
whose
heart
the
peace
of
Gods
holy
Spirit
dwelleth
,
they
haue
these
outward
things
with
content
,
or
content
without
them
;
the
Lord
supplying
their
externall
defects
with
a
sufficient
measure
of
patience
,
comfort
and
tranquillitie
of
mind
,
and
hauing
godlinesse
he
also
maketh
vs
content
with
that
we
haue
,
whether
it
be
much
or
little
,
something
or
nothing
.
The
which
inward
contentation
of
mind
,
grounding
it
§.
Sect
.
2.
That
spirituall
contentment
much
exceedeth
all
contentment
in
worldly
things
.
selfe
vpon
Gods
prouidence
and
promises
,
is
in
it
owne
nature
most
excellent
,
and
being
compared
is
much
to
be
preferred
before
any
contentment
,
which
the
confluence
of
all
worldly
benefits
can
bring
vnto
vs
;
for
notwithstanding
all
these
we
may
(
as
hath
been
shewed
)
be
inwardly
poore
,
in
the
middest
of
all
our
outward
abundance
;
but
this
spirituall
contentment
alone
maketh
rich
:
for
as
the
Apostle
saith
,
Godlinesse
is
great
riches
with
contentation
;
and
why
so
?
because
1.
Tim
.
6.
6.
&
4.
8.
(
as
before
he
told
vs
)
it
is
profitable
for
all
things
,
hauing
the
promises
of
this
life
,
and
the
life
to
come
.
So
that
contentment
which
is
grounded
vpon
outward
things
,
is
momentany
and
of
short
continuance
,
lasting
no
longer
then
they
last
;
for
take
away
riches
,
pleasures
,
and
preferments
,
which
are
the
causes
of
this
contentment
,
and
the
contentment
it selfe
must
needs
faile
;
whereas
this
inward
spirituall
contentment
is
alwaies
durable
and
most
constant
,
seeing
it
wholly
resteth
vpon
Gods
loue
,
holy
will
,
and
gratious
prouidence
,
and
therefore
cannot
faile
,
or
be
taken
away
by
any
worldly
accident
,
because
it
is
not
grounded
vpon
any
worldly
thing
,
and
though
all
outward
props
should
bee
pulled
away
,
yet
would
it
stand
vpright
,
because
it
resteth
vpon
none
of
them
.
Finally
,
worldly
content
is
vaine
and
imperfect
,
not
fully
satisfying
the
heart
of
man
;
but
that
which
is
spirituall
is
full
in
his
degree
,
though
not
without
infirmities
,
and
doth
satisfie
vs
,
not
only
for
a
fit
,
but
euen
for
euer
.
For
as
the
Prophet
speaketh
,
The
Lord
shall
guide
vs
continually
,
and
satisfie
Esay
58.
11.
our
soules
in
drought
,
and
make
fat
our
bones
,
and
we
shall
be
like
a
watered
garden
,
and
like
a
spring
of
water
whose
waters
faile
not
.
In
which
respect
this
spirituall
contentment
is
much
more
excellent
,
then
any
which
can
be
found
in
worldly
things
;
euen
as
it
is
much
better
to
haue
enough
,
then
to
haue
much
;
for
he
that
hath
much
,
if
he
want
this
spirituall
contentment
,
still
coueteth
more
in
his
greatest
abundance
,
and
he
that
coueteth
still
wanteth
;
but
he
who
resting
on
God
is
inwardly
content
hath
enough
,
because
he
desireth
no
more
,
and
though
his
state
be
small
,
yet
it
putteth
an
end
to
his
concupiscence
,
which
all
worldly
things
cannot
do
:
for
though
we
haue
too
much
,
yet
if
we
be
not
moderated
with
content
,
we
thinke
we
haue
not
enough
;
and
though
we
haue
much
more
then
we
desired
,
yet
our
concupiscence
increasing
with
our
commings
in
,
we
are
readie
to
desire
more
:
now
as
that
which
is
enough
,
how
meane
a
pittance
soeuer
it
be
,
is
not
to
be
esteemed
little
,
so
that
is
not
to
be
esteemed
much
,
how
great
soeuer
,
which
is
not
enough
.
But
the
excellencie
of
this
spirituall
contentment
may
§.
Sect
.
3.
That
contentment
is
a
medicine
for
all
miseries
.
hereby
further
appeare
,
in
that
whosoeuer
hath
it
▪
hath
a
medicine
of
all
miseries
:
for
it
is
that
which
easeth
the
burthen
of
all
afflictions
,
and
maketh
them
light
and
easie
:
it
turneth
our
pouertie
into
the
greatest
riches
,
supplying
all
outward
wants
with
inward
comforts
;
and
euen
whilest
we
are
owners
of
nothing
,
it
maketh
vs
lords
of
all
things
;
whilest
we
seeme
poore
,
it
causeth
vs
that
we
be
not
poore
indeed
,
but
only
in
appearance
,
seeing
thereby
we
haue
a
secret
riches
that
the
world
doth
not
take
notice
of
,
which
giueth
vs
enough
,
and
inableth
vs
to
helpe
others
.
For
so
the
Apostle
saith
of
himselfe
,
and
of
other
of
the
faithfull
,
that
they
were
not
simplie
poore
,
but
as
it
were
poore
,
making
many
rich
;
as
2.
Cor
.
6.
10.
hauing
nothing
,
and
yet
possessing
all
things
:
and
of
such
the
Wise
man
speaketh
;
There
is
(
saith
he
)
that
maketh
himselfe
Prou.
13.
7.
rich
and
hath
nothing
,
and
that
maketh
himselfe
poore
,
hauing
great
riches
.
Now
this
way
of
inriching
a
mans
selfe
in
the
middest
of
pouertie
is
by
contentation
,
as
he
afterwards
expoundeth
it
:
The
righteous
(
saith
he
)
eateth
to
the
contentation
of
his
mind
,
but
the
belly
of
the
wicked
shall
want
.
The
reason
Nihil
interest
vtrum
non
desideres
,
an
habeas
.
Senec
.
epist
.
119.
hereof
is
,
because
a
contented
mind
borroweth
whatsoeuer
it
wanteth
of
it selfe
;
for
hauing
little
it
desireth
no
more
,
desiring
nothing
,
it
wanteth
nothing
,
and
he
that
wanteth
nothing
,
is
of
all
others
most
rich
.
Againe
,
if
we
be
sicke
,
this
content
is
our
best
Physition
,
which
both
mitigates
our
paine
,
and
giues
vs
strength
also
to
beare
it
;
without
which
euery
one
is
intollerablie
sicke
in
the
time
of
health
.
Finally
,
if
we
be
oppressed
with
cares
,
this
content
will
free
vs
from
them
,
by
causing
vs
to
cast
them
vpon
the
Lord
,
vpon
whom
we
wholy
rest
,
being
assured
of
his
power
to
helpe
vs
,
and
of
his
will
also
,
by
his
gratious
promises
.
So
the
Psalmist
saith
,
Cast
thy
burthen
vpon
the
Lord
,
and
he
shall
helpe
thee
:
and
the
Psalme
55.
22.
●
.
Pet
.
5.
7.
Apostle
Peter
willeth
vs
to
cast
all
our
care
on
God
,
for
he
careth
for
vs
:
whereas
he
that
wanteth
this
spirituall
contentment
in
God
,
is
continually
tormented
with
carking
care
in
the
middest
of
all
his
abundance
;
for
his
wealth
,
though
neuer
so
plentifull
,
is
vnto
him
as
a
great
standing
poole
,
which
though
it
haue
store
of
water
in
it
,
is
subiect
to
drying
vp
:
whereas
the
contented
mans
estate
,
though
neuer
so
small
,
is
exempted
from
that
feare
;
seeing
it
is
as
a
liuing
spring
,
issuing
out
from
God
the
fountaine
of
all
goodnesse
,
which
though
it
be
little
in
quantitie
,
yet
can
neuer
be
quite
drie
,
because
it
hath
a
continuall
supply
whereby
it
is
fed
.
No
maruel
therefore
if
he
who
is
richest
,
is
still
turmoyled
with
carking
care
,
seeing
resting
vpon
his
owne
prouision
he
hath
good
cause
to
feare
,
lest
by
some
great
drought
of
affliction
,
he
may
haue
his
owne
ponds
of
prouision
dried
vp
.
Now
what
doth
he
but
continually
want
,
who
is
in
continuall
feare
of
wanting
?
In
a
word
,
this
inward
contentment
maketh
vs
rich
without
riches
,
whole
without
health
,
warme
without
clothes
,
and
merrie
in
our
greatest
causes
of
heauinesse
.
On
the
other
side
▪
though
we
should
haue
all
things
▪
and
§.
Sect
.
4.
That
contentment
is
to
be
sought
,
not
in
outward
things
,
but
in
the
hear●
and
mind
.
want
this
contentment
,
it
were
as
good
as
nothing
,
seeing
this
contrariwise
turneth
peace
into
trouble
,
riches
into
pouertie
,
libertie
into
seruitude
,
health
into
sicknesse
;
yea
were
sufficient
to
make
a
hell
of
heauen
,
if
it
were
admitted
into
it
▪
there
being
no
happines
where
it
inhabiteth
,
no
want
of
any
miserie
to
those
that
haue
it
.
For
he
is
vnhappie
,
who
doth
not
thinke
himselfe
happie
;
he
is
not
rich
,
who
thinketh
himselfe
poore
,
and
therefore
desireth
more
,
although
he
possesse
abundance
,
because
his
vnsatiable
mind
swalloweth
vp
his
wealth
;
he
is
not
honorable
,
though
he
were
Monarch
of
the
whole
world
,
who
thinking
himselfe
base
and
contemptible
,
is
discontented
in
his
greatest
aduancement
.
And
therfore
seeing
this
contentation
is
such
a
pretious
iewell
,
that
with
it
no
estate
,
without
it
all
estates
are
miserable
:
let
vs
labour
to
attaine
vnto
it
,
and
not
seeke
contentment
in
outward
things
,
but
in
our
owne
minds
,
for
all
the
world
and
worldly
things
cannot
bring
it
to
our
hearts
,
vnlesse
we
first
bring
contentment
vnto
them
:
for
as
our
cloathes
cannot
giue
warmth
to
our
bodies
,
vnlesse
our
bodies
first
giue
it
vnto
them
:
whereof
it
is
that
a
dead
carcase
which
hath
lost
it
naturall
heate
,
cannot
haue
it
restored
,
though
all
the
clothes
in
the
world
were
laid
vpon
it
:
so
neither
can
worldly
things
heate
the
heart
with
comfort
and
contentment
,
vnlesse
this
spiritual
warmth
be
first
from
the
mind
conueighed
vnto
them
,
and
where
this
vitall
heate
is
quite
wanting
,
it
is
not
the
monarchie
of
the
whole
world
that
will
reuiue
it
.
Let
vs
not
therefore
seeke
for
contentment
abroad
,
seeing
we
may
haue
it
so
neere
home
,
not
in
earthly
things
,
but
in
our
owne
hearts
,
seeing
the
whole
world
can
neither
giue
,
nor
yet
take
it
from
vs
,
which
when
we
haue
,
miserie
it selfe
cannot
make
vs
miserable
:
we
may
haue
(
if
we
will
)
sufficient
in
our
owne
store
;
and
why
then
should
we
depend
vpon
others
,
and
liue
by
borrowing
,
whereby
we
are
brought
into
a
wilfull
seruitude
?
our
owne
may
suffice
vs
,
if
our
mind
suffice
it selfe
:
and
we
may
abound
in
all
plentie
,
if
wee
be
not
causes
of
our
owne
pouertie
:
for
let
vs
but
inrich
our
minds
with
content
,
and
we
may
well
scorne
the
worlds
riches
;
seeing
the
smallest
pittance
will
be
sufficient
;
and
enough
(
as
we
say
)
is
as
good
as
a
feast
:
we
see
that
sound
and
healthie
bodies
,
though
they
feed
on
the
coursest
fare
,
are
strong
,
fat
and
in
good
liking
;
whereas
those
that
are
diseased
,
are
leane
and
feeble
,
though
they
sit
at
full
tables
,
and
feed
only
vpon
the
daintiest
food
:
and
therefore
no
man
desireth
sicknesse
,
that
he
may
still
feed
on
delicacies
,
but
would
rather
content
himself
with
the
simplest
commons
,
so
he
might
haue
health
to
beare
him
companie
:
so
when
our
minds
are
in
health
,
hauing
in
them
that
vitall
heat
of
comfort
and
content
in
God
,
we
are
so
strong
and
vigorous
,
that
in
the
meanest
condition
we
are
replenished
with
ioy
,
and
though
men
should
take
all
we
haue
from
vs
,
yet
whether
they
will
or
no
,
they
must
leaue
our
chiefe
treasure
,
content
,
behind
them
:
but
if
we
be
sicke
of
worldly
concupiscence
,
nothing
will
either
please
or
ease
vs
;
and
all
our
delicates
will
be
but
loathsome
,
if
they
be
not
serued
in
with
conte●tation
.
Satan
could
take
away
Iobs
goods
but
not
his
comfort
,
because
his
content
Iob
1.
21.
was
not
in
his
outward
estate
,
but
in
his
heart
,
and
hauing
no
commission
to
ransacke
that
,
he
could
not
ouercome
him
in
the
spirituall
fight
,
seeing
though
all
his
riches
were
gone
,
his
heart
supplied
wealth
enough
to
maintaine
the
warre
.
And
though
hauing
stripped
him
of
all
,
he
should
haue
had
leaue
to
haue
brought
him
out
to
execution
,
yet
his
chiefe
comforter
content
,
would
haue
accompanied
him
euen
vnto
death
,
seeing
it
was
grounded
vpon
his
affiance
and
hope
in
Iob
13.
15.
God
,
which
death
it self
could
not
take
from
him
.
So
though
the
Amalekits
did
spoile
Dauid
at
once
both
of
his
wiues
and
1.
Sam
.
30.
6.
wealth
,
yet
his
contentment
was
not
taken
from
him
when
all
outward
things
failed
,
because
it
was
not
placed
in
them
but
in
his
heart
,
and
in
his
God
;
and
therefore
when
for
lesse
losses
his
company
were
so
inraged
through
impatiency
,
that
they
were
ready
to
stone
him
,
like
fooles
and
mad
men
striking
those
who
are
next
vnto
them
,
yet
affliction
being
added
to
affliction
,
it
is
said
that
Dauid
comforted
himselfe
in
the
Lord
his
God
.
But
contrariwise
wee
see
Ahab
so
weakened
with
his
disease
of
couetousnesse
,
that
hee
surfetteth
with
the
very
sight
of
Naboths
vineyard
;
and
wanting
inward
content
,
a
whole
kingdome
could
not
satisfie
him
,
nor
raise
or
ease
his
deiected
mind
,
which
but
an
opinion
of
want
had
ouerthrowne
.
Would
wee
therefore
haue
such
contentment
as
is
vnapproachable
§.
Sect
.
5.
That
we
must
seeke
contentment
,
not
by
multiplying
worldly
vanities
,
but
by
moderating
our
desires
and
affections
.
in
the
assault
of
any
misery
,
and
as
it
were
out
of
the
gunshot
of
any
danger
?
let
vs
seate
it
chiefly
in
heauen
vnder
the
protection
of
Gods
prouidence
,
and
so
much
of
it
as
remaineth
with
vs
,
let
vs
place
it
in
the
castle
of
our
harts
,
which
as
long
as
life
lasteth
none
can
surprise
and
spoyle
;
and
not
in
outward
things
which
easily
are
stollen
away
and
it
with
them
.
For
example
,
would
wee
haue
sufficiencie
of
honours
and
worldly
glory
?
why
then
must
wee
not
with
that
great
enemie
of
the
Romane
monarchie
,
thinke
of
conquering
one
nation
after
another
,
that
so
satisfying
our
ambition
,
we
may
in
the
end
find
rest
,
and
spend
the
remainder
of
our
daies
in
pleasure
and
delights
:
for
honours
are
vaine
,
and
doe
not
satisfie
,
and
the
mind
is
large
,
and
naturally
vnsatiable
;
and
therefore
here
can
be
no
fulnesse
and
content
,
for
sooner
may
there
want
kingdomes
to
ouercome
,
then
a
heart
to
couet
them
as
wee
see
in
the
example
of
the
Grecian
monarch
.
But
this
sufficiencie
must
bee
looked
for
in
the
mind
and
heart
,
not
by
satisfying
,
but
by
moderating
and
ouerruling
them
,
and
not
by
fitting
our
estate
to
our
desires
;
for
they
being
endlesse
,
there
would
be
no
end
of
aspiring
;
but
our
desires
to
our
estate
,
being
content
with
that
degree
of
honour
which
God
by
lawfull
meanes
doth
call
vs
vnto
;
counting
it
our
chiefe
honour
to
contemne
those
honours
,
which
on
ill
and
vnlawfull
conditions
are
offered
vnto
vs
;
and
that
wee
are
then
truely
great
,
when
as
wee
can
despise
wicked
greatnesse
.
For
seeing
the
excellencie
both
of
honours
themselues
,
and
of
their
degree
and
quantity
,
consisteth
chiefly
in
mens
minds
and
opinions
,
and
not
in
any
absolute
goodnesse
that
is
in
themselues
;
therefore
hee
hath
enough
of
them
indeed
,
who
hath
enough
in
his
owne
opinion
;
and
though
he
be
but
meanely
aduanced
,
yet
if
his
estate
giue
contentment
to
his
mind
,
or
rather
his
mind
to
it
,
hee
standeth
not
in
need
of
more
preferments
,
because
hee
hath
as
much
as
he
desireth
.
Whereas
if
the
concupiscence
be
not
ouerruled
with
reason
and
religion
,
the
more
honours
wee
haue
,
the
more
ambition
also
;
and
consequently
the
lesse
content
.
For
seeing
all
desiring
and
aspiring
commeth
from
opinion
of
want
,
and
hee
that
euer
wanteth
can
neuer
bee
satisfied
;
therefore
it
mattereth
not
how
great
our
preferments
are
in
themselues
,
if
we
thinke
them
little
vnto
vs
,
seeing
hee
who
thinketh
hee
hath
too
little
,
still
affecteth
more
,
and
can
neuer
be
content
till
his
owne
heart
telleth
him
,
that
he
hath
enough
.
If
therefore
we
would
haue
contentment
in
honours
,
we
must
not
labour
to
attaine
vnto
it
by
multiplying
of
preferments
,
but
by
moderating
our
ambition
,
setting
before
vs
the
example
of
the
prophet
Dauid
,
who
being
by
God
himselfe
annointed
king
,
did
not
ambitiously
aspire
to
take
possession
of
the
royall
throne
,
by
cutting
off
Saul
,
though
he
were
reiected
by
God
,
but
waited
till
the
Lord
himselfe
did
make
him
a
way
,
by
giuing
vnto
him
lawfull
meanes
:
and
when
hee
was
highest
in
his
estate
hee
was
not
haughty
in
his
heart
,
but
was
as
humble
as
a
wained
child
,
when
he
welded
the
scepter
,
and
held
in
his
hand
soueraigne
power
,
whereby
hauing
his
mind
farre
vnder
his
condition
,
though
through
his
sonnes
ambition
hee
lost
his
kingdome
,
yet
not
his
content
,
but
was
willing
to
accept
of
any
estate
which
the
Lord
would
assigne
vnto
him
.
Here
am
I
(
saith
he
)
let
him
doe
to
me
as
seemeth
good
in
his
eyes
.
And
this
was
that
2.
Sam
.
15.
26.
lesson
which
our
Sauiour
taught
his
Disciples
,
when
as
they
ambitiously
stroue
one
with
another
who
should
be
greatest
;
not
to
satisfie
their
ambition
by
supplanting
one
another
,
or
attaining
vnto
preferments
,
but
to
subdue
their
pride
,
and
moderate
their
concupiscence
,
becomming
as
meeke
Mat
.
18.
3.
4.
and
humble
as
those
little
children
which
hee
set
before
them
.
And
thus
also
must
we
looke
for
sufficiencie
of
riches
,
not
§.
Sect
.
6.
If
we
would
haue
contentment
in
riches
,
we
must
lay
aside
couetousnesse
.
in
our
outward
estate
,
but
in
our
mind
;
not
by
adding
to
our
wealth
,
but
by
diminishing
our
concupiscence
:
for
though
the
world
may
thinke
it
a
strange
paradox
,
yet
it
is
an
vndoubted
truth
,
that
a
man
is
made
truely
rich
,
not
by
multiplication
,
but
by
substraction
;
not
by
encreasing
his
riches
,
but
by
abating
his
immoderate
desires
.
For
seeing
the
whole
riches
of
the
world
are
finite
,
and
the
mind
of
man
in
some
sort
infinite
and
vnsatiable
;
therefore
there
can
be
no
fulnes
or
sufficiencie
by
fitting
riches
to
our
minds
,
which
is
impossible
;
but
by
limiting
and
circumscribing
our
desires
and
concupiscence
,
making
them
so
little
as
that
they
may
bee
satisfied
,
seeing
the
other
can
neuer
be
so
great
,
as
to
fill
and
satisfie
them
in
their
full
largenesse
.
And
if
wee
thus
confine
our
vnlimited
desires
with
true
content
,
we
shall
attaine
vnto
greater
and
better
riches
,
then
the
whole
world
can
yeeld
,
for
that
may
giue
vs
much
,
but
not
enough
,
and
where
there
is
not
enough
there
is
want
,
and
he
that
wanteth
is
stil
poore
,
seeing
penurie
and
pouerty
goe
together
;
but
content
bringeth
sufficiencie
to
the
meanest
estate
,
and
hee
that
hath
sufficiencie
wanteth
nothing
,
and
hee
who
wanteth
nothing
is
aboue
all
others
truely
rich
.
And
thus
the
Apostle
prescribeth
a
way
how
a
christian
may
bee
rich
,
and
neuer
neede
to
seeke
helpe
from
the
earthly
mammon
:
Godlinesse
(
saith
hee
)
1.
Tim
.
6.
6.
is
great
riches
,
with
contentation
.
So
that
a
man
may
bee
rich
without
riches
,
when
godlines
and
contentation
do
meet
together
.
And
to
the
same
purpose
one
of
the
ancient
well
defineth
riches
:
Those
(
saith
he
)
are
true
and
neuer
wasting
riches
,
Chrysost
.
in
Gen.
16.
Hom.
37.
to
desire
that
onely
which
is
necessarie
for
vse
,
and
well
to
dispose
of
those
things
which
are
thus
to
be
vsed
:
for
as
an
ill
man
said
well
,
if
we
liue
according
to
nature
,
we
shall
neuer
S●
ad
naturam
viues
nunquam
eris
pauper
,
si
ad
opinionem
nunquam
diues
.
E●iguum
natura
desidera●
,
opinio
immensum
.
Epicurus
apud
Senecam
epist
.
16.
Apoc
.
2.
9.
Solum
illum
Deus
diuitem
●ouit
,
qui
sit
diues
aeternitati
,
&c.
Ambros
.
ad
Simplic
.
epist
.
lib
.
3.
epist
.
10.
be
poore
,
if
according
to
opinion
,
we
shall
neuer
be
rich
;
nature
desiring
but
a
little
,
and
opinion
being
insatiable
.
Hee
therefore
who
is
indued
with
Gods
spirituall
graces
,
godlinesse
,
and
contentation
,
is
truely
rich
,
though
his
outward
estate
,
be
neuer
so
meane
;
and
of
him
that
may
be
truely
said
,
which
the
spirit
speaketh
to
the
Angell
of
the
Church
of
Smyrna
;
I
know
thy
pouerty
,
but
thou
art
rich
.
For
hee
onely
is
rich
in
Gods
estimate
,
who
is
rich
vnto
eternity
,
laying
vp
in
store
the
fruits
,
not
of
earthly
abundance
but
of
vertue
:
he
which
hath
such
peace
and
tranquillity
of
mind
,
that
hee
desireth
nothing
,
nor
is
tossed
with
the
waues
of
concupiscence
,
neither
loathing
his
old
store
,
nor
seeking
new
,
by
perpetuall
desiring
,
making
himselfe
poore
in
abundance
of
wealth
.
The
onely
way
therefore
to
attaine
sufficiencie
of
riches
,
is
to
haue
in
all
estates
a
contented
mind
;
for
thus
we
may
be
rich
in
the
middest
of
pouerty
,
seeing
he
is
rich
who
hath
enough
,
and
he
hath
enough
whose
state
agreeth
with
Non
qui
parum
habet
,
sed
qui
plus
cupit
pauper
est
.
Senec
.
his
mind
;
neither
is
hee
poore
who
hath
little
,
but
hee
who
not
being
sufficed
desireth
more
.
Whereas
if
wee
want
this
contentment
,
though
we
haue
neuer
so
great
store
of
wealth
,
yet
we
remaine
poore
;
neither
can
it
by
satisfying
our
minds
make
vs
happie
,
but
onely
change
our
miserie
,
making
vs
now
want
in
plenty
,
who
before
wanted
through
penury
.
And
this
commeth
to
passe
because
our
minds
continuing
sicke
and
diseased
with
discontent
,
which
ariseth
from
their
insatiety
,
doe
make
riches
as
troublesome
,
and
more
burthensome
vnto
vs
then
our
pouerty
.
For
as
hee
who
is
sicke
of
the
dropsie
is
alike
tormented
with
vnsatiable
thirst
,
whether
he
drinke
in
siluer
plate
,
or
in
earthen
pots
;
and
he
who
is
sicke
of
a
feuer
is
alike
ill
at
ease
,
when
he
lieth
in
a
bed
of
iuorie
,
and
when
he
lieth
in
a
bed
of
wood
;
because
wheresoeuer
he
doth
lie
his
disease
followeth
him
:
so
if
our
minds
bee
sicke
of
couetousnesse
,
it
mattereth
no●
whether
wee
haue
much
or
little
,
seeing
these
outward
things
cannot
cure
the
inward
diseases
of
the
mind
,
nor
whether
wee
bee
poore
or
wealthie
,
seeing
our
concupiscence
still
accompanieth
vs.
Finally
,
if
we
would
haue
sufficiencie
of
pleasure
,
it
is
not
§.
Sect
.
7.
That
contentment
in
pleasures
is
had
,
not
by
multiplying
them
,
but
by
restraining
our
appetites
.
to
be
found
in
outward
things
,
which
only
satiate
and
neuer
satisfie
,
but
in
the
inward
contentation
of
the
mind
,
which
we
may
easily
attaine
vnto
,
if
we
change
our
carnall
delights
into
spirituall
reioycing
in
God
,
in
the
fruition
of
his
spirituall
graces
,
and
in
our
assurance
of
his
heauenly
ioyes
;
for
this
will
make
our
hearts
so
inwardly
cheerefull
,
that
we
shall
take
pleasure
in
all
outward
things
,
not
onely
such
as
the
world
delighteth
in
,
but
also
in
those
which
are
tedious
and
troublesome
vnto
them
:
for
this
inward
pleasure
will
turne
our
labours
into
recreations
,
and
our
sorrowes
into
ioy
,
making
vs
to
be
merrie
and
reioyce
,
not
onely
in
worldly
prosperitie
,
but
also
in
tribulation
,
as
the
Apostle
teacheth
vs
,
both
by
his
Rom
.
5.
3.
doctrine
and
Act.
16.
25.
example
:
and
this
is
that
ioy
,
which
as
our
Sauiour
Christ
saith
,
is
Ioh
.
15.
11.
full
,
and
therefore
satisfieth
2.
Cor
.
7.
4.
vs
,
and
permanent
,
and
therefore
can
neuer
be
taken
from
vs.
But
if
besides
this
spirituall
ioy
,
we
would
be
satisfied
with
worldly
pleasures
,
we
must
not
looke
for
this
sufficiencie
in
outward
things
,
but
in
our
minds
,
not
by
multiplying
our
delights
,
but
by
restraining
our
appetites
:
for
otherwise
well
may
we
be
glutted
,
but
neuer
contented
with
worldly
pleasures
,
like
the
arch-epicure
himselfe
,
who
confessed
that
loathing
Epicurus
apud
Stobaeum
.
lib
.
1.
serm
.
17.
Plato
apud
Stobaeum
,
lib
.
1.
serm
.
17.
costly
delicates
,
he
contented
himselfe
to
feed
on
bread
and
water
,
not
because
he
was
wearie
of
his
dainty
cates
,
so
much
as
of
the
discommodities
which
he
felt
when
he
had
surfetted
on
them
:
and
thus
the
diuine
Heathen
bridled
his
voluptuous
concupiscence
,
by
accustoming
it
to
want
that
which
it
most
desired
,
when
as
being
athirst
,
he
would
often
draw
water
out
of
his
well
,
and
powre
it
out
againe
without
drinking
,
vntill
he
had
so
mastered
himselfe
;
that
hee
could
quench
his
thirst
with
a
moderate
and
well-ruled
appetite
:
and
if
we
would
thus
limit
our
desires
,
and
curbe
in
our
vnsatiable
voluptuousnes
,
if
we
would
liue
to
nature
,
and
not
to
lust
,
and
be
ruled
by
reason
,
and
not
opinion
,
then
would
a
few
pleasures
satisfie
vs
,
and
being
satisfied
we
should
want
nothing
.
And
thus
haue
I
shewed
that
the
only
meanes
of
attaining
§.
Sect
.
8.
The
first
and
vnto
sufficiencie
of
outward
things
,
is
by
inward
contentment
.
Now
it
remaineth
that
I
also
shew
how
this
contentation
chiefe
meanes
●
of
contentation
,
is
wholly
to
resigne
our selues
to
the
will
of
God
.
may
be
obtained
,
or
else
the
difficulty
were
but
onely
changed
,
and
not
remoued
;
as
if
the
Physition
should
tell
vs
that
such
a
potion
would
cure
vs
,
but
neuer
teach
vs
how
to
make
it
,
or
where
to
haue
it
.
The
first
and
principall
meanes
of
attaining
vnto
contentation
,
is
wholly
to
resigne
our selues
ouer
to
the
good
will
and
pleasure
of
God
,
submitting
our
willes
vnto
his
will
,
and
saying
with
our
Sauiour
Christ
,
not
my
will
,
but
thine
be
done
:
the
which
howsoeuer
it
be
an
Matth
.
26.
39.
hard
lesson
to
flesh
and
blood
,
yet
may
we
easily
learne
it
,
if
we
know
,
and
knowing
beleeue
;
first
that
the
Lord
vpon
whom
we
wholly
rely
is
infinit
in
wisdome
,
and
therefore
knoweth
much
better
what
is
good
and
profitable
for
vs
,
especially
for
the
eternal
sauing
of
our
souls
,
thē
we
our selues
;
for
if
the
child
taketh
no
care
for
himself
,
but
resteth
contented
with
that
prouision
&
allowance
which
his
louing
father
allotteth
to
him
,
because
he
knoweth
that
his
fathers
discretion
exceedeth
his
;
and
if
being
sick
,
we
be
content
to
receiue
vpon
the
Physitions
word
,
not
only
those
things
which
we
affect
,
but
euen
bitter
pils
and
vnpleasing
potions
,
which
we
loath
&
abhor
,
because
we
know
,
his
skil
exceeding
ours
,
he
is
much
better
able
to
direct
vs
for
the
recouery
of
our
health
:
then
how
much
rather
should
we
lay
aside
care
,
and
rely
vpon
the
allowance
of
our
heauenly
Father
?
how
much
rather
should
we
trust
this
spiritual
Physition
,
whose
skill
and
faithfulnes
neuer
failed
?
We
in
our
foolish
appetite
desire
worldly
honors
,
but
he
in
his
wisdome
denieth
them
,
because
he
knoweth
they
are
but
windie
meats
,
which
would
not
nourish
our
soules
,
but
puffe
vs
vp
with
pride
;
we
affect
worldly
riches
,
but
he
withholdeth
them
,
because
he
well
seeth
they
would
be
a
meanes
to
make
vs
poore
in
grace
,
and
as
vnfit
to
enter
into
the
straite
and
low
gate
of
heauen
,
as
the
Camell
into
the
needles
eye
;
we
dote
vpon
carnall
pleasures
,
but
he
withholdeth
them
from
vs
,
because
he
knoweth
that
our
licorous
and
greedie
appetites
would
easily
surfet
of
them
,
and
so
lose
our
spirituall
health
and
strength
,
if
not
our
bodily
also
:
and
therefore
why
should
we
not
be
contented
to
want
these
things
,
which
if
they
would
not
bring
more
hurt
then
good
,
more
losse
then
profit
,
our
heauenly
Father
,
and
most
cunning
Physition
would
neuer
haue
denied
them
vnto
vs.
And
this
argument
our
Sauiour
Christ
vseth
to
remoue
carking
care
,
and
worke
contentation
,
because
our
heauenly
Father
Matth
.
6.
32.
knoweth
better
then
our selues
of
what
wee
stand
in
need
.
Secondly
,
let
vs
consider
,
that
as
he
best
knoweth
what
is
fit
for
vs
,
so
he
is
omnipotent
,
and
therefore
most
able
to
supplie
it
;
and
as
he
can
giue
riches
without
contentment
,
so
also
is
he
alike
able
to
giue
content
without
riches
;
for
it
is
he
himselfe
rather
then
his
gifts
,
that
doth
satiate
the
heauie
Ierem
.
31.
25.
soule
,
and
replenisheth
the
sorrowfull
soule
with
ioy
,
as
the
Prophet
speaketh
.
And
these
two
things
knowne
and
remembred
,
may
make
vs
rest
with
content
vpon
his
abilitie
to
doe
vs
good
;
for
if
hee
knoweth
what
is
best
for
vs
,
and
hath
power
also
to
giue
it
,
who
can
doubt
of
his
sufficiencie
?
But
though
he
be
God
all-sufficient
,
and
therefore
able
to
prouide
for
vs
,
yet
how
may
we
rest
assured
that
he
will
doe
it
?
Surely
this
is
no
lesse
certaine
then
the
other
;
first
,
because
his
loue
towards
vs
is
infinite
,
as
being
our
gratious
Father
in
Christ
,
who
hath
loued
vs
so
dearely
,
that
he
hath
giuen
Iohn
3.
16.
vnto
vs
and
for
vs
,
his
only
beloued
Sonne
,
and
that
to
suffer
for
vs
death
,
euen
that
bitter
and
shamefull
death
of
the
crosse
,
that
he
might
worke
the
worke
of
our
redemption
;
and
thus
he
loued
vs
,
not
when
we
were
friends
and
children
,
Coloss
.
1.
21.
but
strangers
and
enemies
.
From
whence
we
may
conclude
with
the
Apostle
,
that
he
who
hath
giuen
vnto
vs
his
Sonne
,
when
we
were
in
the
state
of
emnity
,
cannot
possiblie
Rom
.
8.
32.
deny
any
thing
which
is
good
for
vs
to
receiue
,
seeing
we
are
now
reconciled
and
become
his
friends
.
Secondly
,
his
will
is
manifested
by
his
manifold
and
gratious
promises
,
whereby
he
hath
vndertaken
to
minister
vnto
vs
all
things
that
are
good
;
so
the
Plalmist
saith
,
that
if
we
feare
the
Lord
,
there
is
Psalme
34.
9.
nothing
that
is
good
shall
be
wanting
vnto
vs
;
and
that
the
Lord
our
God
is
our
sunne
and
shield
,
who
giueth
grace
and
glorie
,
and
withholdeth
no
good
thing
from
them
that
walke
vprightly
.
Our
Sauiour
likewise
hath
promised
vs
,
that
if
we
first
seeke
the
Matth
.
6.
33.
kingdome
of
God
and
his
righteousnesse
,
all
outward
things
also
shal
be
ministred
vnto
vs.
And
the
Apostle
telleth
vs
that
we
ought
to
be
content
with
those
things
which
we
haue
,
Hebr
.
13.
5.
because
the
Lord
hath
promised
that
he
will
not
faile
vs
,
neither
forsake
vs
;
if
he
had
promised
his
gifts
and
not
himselfe
,
there
might
be
cause
of
discontent
,
when
they
are
wanting
;
as
for
example
,
if
he
had
promised
only
honors
,
riches
,
and
pleasures
of
the
world
,
and
said
that
these
should
neuer
faile
,
we
should
haue
had
little
comfort
or
content
in
our
disgrace
,
pouertie
and
bitter
griefes
,
because
all
these
things
haue
left
vs
;
but
when
he
promiseth
vs
himselfe
,
that
he
will
neuer
forsake
vs
,
we
can
neuer
haue
iust
cause
of
discontent
;
because
what
is
wanting
in
our
outward
estate
,
he
is
readie
to
supply
by
his
inward
graces
,
and
able
to
make
our
little
sufficient
,
as
well
as
plentie
,
and
euen
our
nothing
as
good
as
all
things
.
Seeing
then
our
God
in
whom
we
trust
,
is
so
infinit
in
wisdome
§.
Sect
.
9.
That
Christians
may
safely
and
securely
rest
on
Gods
prouidence
.
and
power
,
so
infinit
also
in
his
loue
towards
vs
,
and
no
lesse
gratious
in
his
promises
,
then
true
in
performance
,
as
being
truth
it selfe
,
who
cannot
deceiue
,
and
his
words
,
Yea
and
Amen
:
what
foule
shame
were
it
for
vs
who
professe
Christianitie
,
and
by
often
instruction
haue
attained
to
the
knowledge
of
these
principles
;
not
to
rely
our selues
wholly
vpon
him
with
full
content
,
submitting
our
willes
vnto
his
will
,
and
liking
of
that
which
best
pleaseth
him
,
seeing
the
very
heathens
,
who
were
ignorant
of
this
trust
,
and
destitute
Placeat
homini
quicquid
Deo
placet
.
Senec
.
epist
.
74.
Virum
bonum
necesse
est
summae
pietatis
erga
deos
esse
,
&c.
epist
.
●6
.
of
all
these
hopes
and
comforts
,
could
yet
resigne
themselues
ouer
to
be
ruled
at
the
pleasure
of
their
diuine
powers
:
so
one
of
them
saith
,
that
that
ought
to
please
man
,
whatsoeuer
pleaseth
God
:
and
againe
,
It
is
necessarie
that
euery
man
that
is
good
,
should
be
of
great
piety
towards
God
,
and
consequently
that
he
suffer
with
a
patient
mind
whatsoeuer
happeneth
vnto
him
,
knowing
that
it
happeneth
by
diuine
prouidence
which
gouerneth
all
things
.
Neither
in
truth
can
there
be
a
more
effectuall
argument
,
to
moue
vs
vnto
contentation
of
mind
,
and
to
beare
whatsoeuer
befalleth
vs
with
patience
and
comfort
,
then
to
consider
,
that
God
,
who
is
in
himselfe
infinite
in
wisedome
and
knowledge
,
and
vnto
vs
most
gratious
and
mercifull
,
doth
so
order
and
gouerne
all
things
with
his
prouidence
,
that
not
so
much
as
a
sparrow
can
light
on
the
ground
,
or
an
haire
fall
from
our
head
,
but
as
they
are
guided
by
it
.
Whereof
it
is
that
our
Sauiour
Christ
Matth
.
6.
persuading
vs
to
lay
aside
carking
care
,
&
to
rest
wholly
vpon
God
with
contentation
of
mind
,
doth
chiefly
insist
vpon
this
reason
,
as
being
most
powerfull
and
effectuall
.
For
if
there
be
no
doubt
to
bee
made
either
of
Gods
ability
,
or
of
his
loue
;
and
if
we
certainely
know
that
by
his
wise
,
powerfull
and
most
gracious
prouidence
,
he
appointeth
,
directeth
and
gouerneth
al
things
whatsoeuer
,
which
happen
vnto
vs
,
or
any
way
concerne
vs
:
then
must
we
also
necessarily
conclude
,
that
all
that
befalleth
vs
is
for
the
best
;
and
that
the
calling
,
state
and
condition
wherein
wee
liue
,
though
in
it selfe
it
may
seeme
euill
and
full
of
miserie
,
and
were
in
truth
so
as
it
seemeth
,
vnto
other
men
,
yet
vnto
vs
it
is
of
all
others
most
good
and
profitable
,
seeing
it
is
appointed
and
allotted
vnto
vs
by
God
,
whose
infinite
wisedome
,
power
,
truth
,
and
loue
would
haue
disposed
otherwise
of
vs
,
had
he
not
known
this
estate
most
fitting
for
vs
;
and
would
not
haue
denied
vnto
vs
any
thing
which
our
hearts
desire
,
but
that
hee
knoweth
that
they
would
doe
vs
more
hurt
then
good
,
and
hinder
,
rather
then
further
the
eternall
saluation
of
our
soules
.
So
the
Psalmist
telleth
vs
,
that
those
who
feare
the
Lord
shall
want
nothing
;
the
which
he
limiteth
and
restraineth
in
the
Psal
.
34.
9.
10.
next
verse
,
because
we
are
ready
to
make
our
concupiscence
,
and
not
reason
and
truth
,
the
measure
of
our
wants
,
telling
vs
that
they
shall
not
want
any
thing
which
is
good
;
for
otherwise
,
if
God
should
bestow
vpon
vs
those
things
which
hee
knoweth
would
be
hurtfull
vnto
vs
,
though
they
be
good
in
their
owne
nature
,
they
would
be
euill
vnto
vs
,
and
through
Psal
.
16.
6.
Si
nosti
quod
propter
curam
quam
de
nobis
habet
Deus
,
nobis
largitus
est
,
illud
quoque
intelligas
quod
propter
eandem
curam
mensuram
tribuit
.
Chrysost
.
in
1.
Cor
.
12.
Homil
.
29.
our
abuse
,
of
benefits
become
curses
.
And
therefore
whatsoeuer
our
condition
or
portion
is
,
wee
may
safely
conclude
,
that
it
is
best
for
vs
,
and
say
with
the
Prophet
Dauid
,
the
lines
are
fallen
vnto
me
in
pleasant
places
,
yea
I
haue
a
goodly
heritage
;
praising
the
Lord
for
that
we
haue
,
and
not
murmuring
for
that
we
haue
not
.
For
if
wee
know
that
for
the
care
and
loue
which
God
beareth
vs
,
hee
hath
giuen
vnto
vs
that
we
haue
;
let
vs
know
also
that
in
the
same
care
and
loue
hee
hath
measured
vnto
vs
our
proportion
,
which
should
make
vs
reioyce
in
those
things
which
we
haue
receiued
,
and
not
breake
out
into
impatiencie
,
because
something
we
desire
is
withheld
from
vs
;
yea
seeing
the
Lord
keepeth
nothing
from
vs
,
but
such
things
as
he
knoweth
would
be
tentations
vnto
sinne
,
let
vs
glorie
in
these
wants
,
and
giue
thanks
to
God
,
that
we
haue
not
more
gifts
then
grace
to
vse
them
,
nor
receiued
a
burthen
aboue
our
strength
.
Yea
will
some
say
,
but
I
see
others
whom
God
loueth
abound
§.
Sect
.
10.
The
reasons
why
the
Lord
giueth
worldly
things
to
some
of
his
children
and
not
to
others
.
in
honours
,
riches
and
delights
,
who
notwithstanding
serue
God
faithfully
,
and
imploy
these
gifts
which
they
haue
receiued
,
to
the
glory
of
him
from
whom
they
haue
receiued
them
;
and
why
might
not
I
also
enioying
them
be
bettered
and
not
hurt
by
them
as
well
as
they
?
I
answere
,
that
all
are
not
of
the
like
nature
and
temper
,
but
as
wee
say
,
so
many
men
,
so
many
minds
;
by
reason
wherof
it
commeth
to
passe
,
that
ones
food
is
anothers
poyson
,
one
mans
raising
is
anothers
ruine
,
and
that
which
is
most
profitable
for
this
man
,
is
for
another
most
pernicious
.
There
is
no
wise
physition
giueth
the
same
physicke
to
all
patients
,
or
in
the
same
proportion
;
but
he
fitteth
it
in
quantitie
and
quality
to
euery
ones
neede
,
giuing
one
pils
to
purge
him
,
another
cordials
to
restore
him
;
one
must
bee
launched
,
another
must
bee
healed
;
one
must
haue
sauces
to
quicken
his
appetite
,
another
must
fast
,
and
be
cured
by
abstinence
.
Neither
is
there
any
wise
housholder
that
particularly
knowing
the
condition
of
his
familie
,
will
prouide
for
,
and
feed
all
with
like
food
,
or
with
equall
quantity
;
for
one
loueth
that
which
another
loatheth
,
and
this
man
ariseth
hungrie
with
that
allowance
,
which
would
cause
another
to
surfet
with
excesse
.
And
doest
thou
denie
vnto
God
that
liberty
of
disposing
vnto
euery
one
that
which
best
befitteth
them
,
when
as
thou
allowest
it
vnto
men
?
Shall
the
physition
order
his
patients
as
hee
pleaseth
,
who
often
faileth
in
skill
,
and
sometime
in
faithfulnesse
;
and
shall
not
the
Lord
be
allowed
to
purge
or
restore
,
wound
or
bind
vp
,
cautherize
or
heale
,
as
hee
knoweth
most
fitting
for
his
seuerall
patients
,
seeing
hee
can
neither
erre
in
knowledge
,
nor
faile
in
loue
?
Shall
the
housholder
haue
leaue
to
dispose
of
his
owne
goods
in
his
owne
family
,
who
notwithstanding
may
be
short
in
discretion
,
or
partiall
in
affection
;
and
must
the
Lord
bee
stinted
,
so
as
hee
may
not
giue
according
to
his
pleasure
that
allowance
to
euery
one
which
hee
knoweth
most
requisite
,
seeing
his
wisedome
is
infinite
and
his
loue
incomprehensible
,
respecting
the
person
of
none
,
but
doing
good
to
all
,
as
their
state
and
condition
doth
require
?
We
find
by
experience
that
one
man
is
bettered
by
liberty
,
another
by
restraint
.
One
being
of
an
ingenuous
nature
,
is
made
better
by
benefits
,
another
of
a
more
seruile
disposition
becommeth
worse
,
and
is
onely
mended
with
threats
and
punishments
:
vpon
the
one
kindnesse
worketh
,
vpon
the
other
feare
.
This
man
is
fit
for
imployment
when
he
hath
well
fed
,
another
is
so
drowsie
that
he
is
good
for
nothing
but
to
sleepe
.
Now
who
is
most
fit
to
iudge
of
thy
nature
and
disposition
,
and
accordingly
to
allot
vnto
thee
the
most
fitting
proportion
?
Thou
,
who
being
blinded
with
pride
and
selfeloue
Ier
.
17.
10.
ouerweenest
thy
gifts
,
and
thinkest
thou
couldest
well
beare
a
saile
,
which
in
truth
would
ouerturne
thee
;
or
God
,
Heb
.
3.
24.
who
hauing
made
thee
of
nothing
searcheth
the
heart
and
raines
,
and
plainely
seeth
all
thy
secret
thoughts
and
hidden
imaginations
,
notwithstanding
all
those
vailes
which
selfeloue
hath
cast
ouer
them
?
Thou
desirest
honours
,
but
God
knoweth
that
pride
lurking
in
thy
heart
,
would
if
thou
haddest
them
,
make
thee
insolent
and
the
more
ambitious
;
thou
wouldest
wallow
in
worldly
delights
,
but
God
knoweth
that
thou
wouldest
dote
so
much
vpon
them
,
that
thou
wouldest
neglect
the
ioyes
of
heauen
;
thou
wishest
to
bee
rich
in
goods
,
but
God
knoweth
they
would
make
thee
poore
in
godlinesse
:
thou
desirest
health
and
strength
,
but
God
seeth
they
would
make
thy
soule
sicke
and
weake
,
causing
thee
to
bee
the
more
secure
,
and
to
put
the
day
of
repentance
farre
from
thee
.
And
therefore
the
Lord
giueth
thee
contempt
for
honour
to
make
thee
humble
,
and
fit
by
stooping
to
enter
into
the
gates
of
heauen
;
he
giueth
thee
miseries
for
delights
,
that
being
weaned
from
the
world
thou
maiest
hunger
after
his
eternall
ioyes
:
in
stead
of
riches
,
hee
giueth
thee
pouerty
,
that
thy
heart
being
empty
of
worldly
vanities
,
may
be
filled
with
his
graces
;
and
for
health
hee
giueth
thee
sicknesse
,
that
thou
maiest
daily
cast
vp
thine
accounts
,
and
be
alwaies
ready
when
hee
calleth
for
thee
to
giue
a
reckoning
of
thy
stewardship
.
Yea
but
the
Lord
if
he
would
,
might
haue
made
mee
honourable
§.
Sect
.
11.
The
reasons
why
the
Lord
maketh
not
all
his
children
rich
in
all
worldly
benefits
.
and
humble
,
rich
and
gracious
too
,
he
might
haue
giuen
me
abundance
of
his
gifts
,
and
a
mind
also
to
vse
them
well
;
and
seeing
others
haue
both
,
why
haue
not
I
as
well
as
they
?
But
who
art
thou
O
man
who
disputest
with
God!
should
the
pot
say
to
the
potter
,
why
hast
thou
made
me
thus
?
Though
there
were
no
other
reason
why
thou
hast
not
receiued
these
double
gifts
of
prosperity
and
grace
,
but
Gods
sole
will
,
it
were
sufficient
to
satisfie
vs
,
seeing
they
are
his
free
and
vndeserued
gifts
,
which
he
may
iustly
bestow
where
he
pleaseth
.
For
may
he
not
doe
with
his
owne
what
he
will
?
or
is
our
eye
euill
because
he
is
good
?
Is
it
not
enough
for
vs
to
be
seruants
of
his
familie
,
vnles
we
be
stewards
and
chiefe
officers
?
should
we
not
rather
be
thankfull
for
receiuing
many
benefits
,
then
repine
because
wee
haue
not
receiued
all
?
doth
it
not
suffice
vs
that
we
are
made
partakers
of
his
chiefe
iewels
,
and
are
adopted
sonnes
and
heires
of
our
eternall
patrimonie
;
vnlesse
wee
haue
also
seruants
wages
,
and
a
large
share
in
earthly
trifles
?
and
can
we
not
bee
content
that
the
Lord
hath
giuen
vs
leaue
to
goe
to
heauen
,
if
wee
may
not
also
chuse
our
way
?
But
consider
further
that
thou
art
not
scanted
of
any
thing
thou
desirest
,
because
the
Lord
is
niggardly
in
his
gifts
;
for
his
bounty
was
such
,
that
had
it
not
been
our
owne
fault
,
wee
might
haue
been
partakers
of
all
:
for
in
our
first
creation
he
gaue
vs
grace
and
glory
,
vertue
and
happinesse
,
abundance
of
his
blessings
,
and
holy
wisedome
and
pure
affections
whereby
we
were
enabled
rightly
to
vse
them
.
But
by
our
fall
in
the
loines
of
our
first
parents
,
wee
brought
our selues
into
the
state
of
corruption
,
whereby
wee
lost
all
right
both
to
spirituall
graces
and
worldly
blessings
;
and
are
wee
not
well
though
for
a
while
wee
haue
not
both
,
if
the
better
part
be
restored
vnto
vs
?
By
our
sinne
we
haue
so
disordered
Gods
blessings
,
and
diuided
his
gifts
,
that
very
seldome
his
spirituall
graces
and
temporall
benefits
will
rest
together
,
vnlesse
by
the
supernaturall
and
admirable
worke
of
his
holy
spirit
they
bee
reconciled
:
and
would
wee
daily
haue
God
to
doe
miracles
by
ioyning
the
height
of
prosperity
,
and
the
height
of
grace
,
and
as
it
were
heauen
and
earth
in
the
same
subiect
?
Againe
,
consider
that
in
this
state
of
corruption
,
for
the
preseruing
of
humane
society
,
it
is
necessarie
that
there
should
bee
some
of
meane
quality
,
as
well
as
honourable
,
poore
as
rich
,
weake
as
well
as
strong
;
and
why
should
any
thinke
that
the
condition
wherin
God
hath
placed
him
,
is
not
as
fit
for
him
as
for
another
?
for
wherein
hath
he
deserued
better
at
Gods
hands
that
hee
should
preferre
him
?
or
what
hath
hee
that
hee
hath
not
receiued
?
or
why
should
any
desire
all
,
when
as
vpon
examinatinon
hee
shall
find
that
he
deserueth
nothing
?
Furthermore
,
if
it
pleaseth
the
Lord
,
the
more
to
manifest
the
glory
of
his
wisedom
and
power
,
to
cast
vs
first
downe
whom
hee
meaneth
to
aduance
;
to
make
contemptible
,
whom
hee
purposeth
to
make
glorious
;
to
afflict
with
pouerty
and
miserie
,
whom
hee
intendeth
to
inrich
with
eternall
happinesse
,
and
to
bring
vs
to
heauen
as
it
were
by
hell
gates
;
why
should
wee
not
willingly
follow
him
euen
in
the
foulest
way
that
will
bring
vs
to
the
faire
iourneies
end
of
ioy
and
blessednesse
?
Finally
,
let
vs
remember
that
the
world
was
not
made
for
our
paradise
,
where
we
should
haue
all
ioy
without
sorrow
,
and
good
without
the
mixture
of
any
euill
;
but
for
our
pilgrimage
,
where
for
sinne
we
should
be
afflicted
,
tried
and
proued
,
that
so
through
Gods
free
mercy
being
found
fit
,
wee
might
bee
receiued
into
our
heauenly
countrie
,
and
there
inioy
our
happinesse
and
fe●icity
,
without
the
disturbance
of
any
miserie
.
Lastly
,
let
vs
consider
,
that
God
in
his
kingdome
hath
seuerall
rewards
,
though
the
same
blessednesse
,
and
as
it
were
crownes
of
glory
,
of
diuers
makings
.
Hee
hath
one
reward
and
crowne
for
the
patient
poore
,
and
another
for
the
bountifull
rich
;
one
for
them
who
are
humbly
honourable
,
and
another
for
them
who
are
couragious
in
contempt
;
one
for
them
who
doe
well
,
and
another
for
those
that
suffer
for
well
doing
;
measuring
his
rewards
according
to
the
measure
of
his
gifts
and
graces
:
why
therefore
should
wee
not
desire
to
haue
all
fitted
?
why
should
we
not
bee
content
with
any
so
we
may
be
sure
of
one
?
why
should
we
not
with
patience
and
cheerefulnesse
suffer
heere
want
,
that
there
we
may
haue
fulnesse
;
miserie
that
we
may
find
ioy
;
pouerty
that
we
may
be
inriched
with
these
treasures
;
and
ignominie
and
contempt
,
that
we
may
receiue
this
crowne
of
glory
.
And
this
argument
of
comfort
and
contentation
our
Sauiour
Christ
vseth
:
for
hauing
persuaded
his
disciples
to
relie
on
Gods
prouidence
without
carking
care
,
and
promised
that
if
they
Luk
.
12.
32.
would
seeke
first
Gods
kingdome
and
righteousnesse
,
they
should
haue
also
worldly
necessaries
supplied
vnto
them
;
because
they
were
like
to
haue
some
small
discouragement
by
their
short
allowance
of
these
dersied
benefits
,
hee
willeth
them
not
to
feare
for
al
this
,
because
it
was
their
fathers
pleasure
to
giue
them
a
kingdome
.
The
next
meanes
to
attaine
vnto
contentation
,
is
to
liue
§.
Sect
.
12
The
2.
meanes
of
contentment
is
to
leade
a
godly
life
.
1.
Tim
.
6.
6.
an
holy
and
christian
life
,
walking
in
the
waies
of
Gods
commandements
,
in
sincerity
and
vprightnesse
of
heart
;
for
first
godlinesse
must
enrich
vs
,
before
we
can
be
content
with
that
wee
haue
:
first
God
must
dwell
with
vs
by
his
spirit
,
before
wee
can
be
content
to
forbeare
the
worlds
companie
.
Our
hearts
must
be
filled
with
better
things
,
before
wee
can
be
willing
to
part
with
worse
;
they
must
bee
inriched
with
heauenly
treasures
,
before
wee
will
leaue
immoderate
seeking
of
earthly
trash
;
they
must
be
indued
with
knowledge
,
faith
,
affiance
,
hope
,
loue
and
the
rest
of
Gods
sanctifying
graces
,
before
they
can
lightly
esteeme
of
honours
,
riches
,
and
earthly
delights
:
for
hauing
a
naturall
appetite
and
hungring
desires
,
either
they
must
bee
filled
and
satisfied
with
that
which
is
good
,
or
else
they
will
with
vnsatiable
longing
affect
and
couet
worldly
vanities
;
like
the
stomacke
,
which
vnlesse
it
be
sufficed
with
wholesome
food
,
will
sucke
in
the
wind
,
though
being
full
of
it
it
is
not
satisfied
,
but
rather
tormented
.
Againe
,
if
wee
haue
any
true
contentment
we
must
haue
it
in
the
Lord
,
as
hath
been
shewed
;
but
there
is
no
contentment
to
be
had
in
God
without
godlinesse
:
for
howsoeuer
the
Lord
be
infinite
in
wisedome
,
power
,
goodnes
,
loue
,
and
truth
,
yet
we
cannot
comfortablie
apply
any
of
al
this
to
our selues
,
for
our
vse
&
benefit
;
neither
in
truth
do
they
at
al
appertaine
vnto
vs
,
vnlesse
we
performe
such
conditions
as
God
requireth
,
louing
,
fearing
,
trusting
in
,
and
seruing
him
in
simplicity
,
sincerity
,
and
vprightnesse
of
heart
;
seeing
the
Lord
hath
limited
the
promises
of
all
his
mercies
to
such
as
obserue
them
.
So
the
Psalmist
saith
,
that
nothing
shall
bee
Psal
.
34.
9.
10.
and
37.
4.
and
84.
11.
wanting
which
is
good
to
those
who
seeke
the
Lord
and
feare
him
;
that
if
we
delight
in
the
Lord
he
will
giue
vs
our
hearts
desire
,
that
the
Lord
will
bee
a
sunne
and
shield
,
giue
grace
and
glory
,
and
withhold
no
good
thing
from
them
that
walke
vprightly
.
So
the
wise
man
telleth
vs
it
is
the
good
conscience
which
makes
a
continual
feast
;
and
that
it
is
the
feare
Pro
.
15.
15.
16.
of
the
Lord
,
which
being
put
into
the
skole
with
a
little
,
waigheth
downe
in
worth
and
waight
all
worldly
riches
and
abundance
.
Finally
,
our
Sauiour
Christ
telleth
vs
▪
that
wee
shall
haue
from
God
a
supplie
of
all
earthly
necessaries
;
but
Mat
.
6.
33.
it
is
vpon
the
condition
,
that
we
first
seeke
his
kingdome
and
righteousnesse
.
Those
therefore
who
performe
these
duties
which
God
requireth
,
may
with
comfort
and
contentation
of
mind
rest
securely
vpon
his
prouidence
and
promises
,
because
they
haue
assured
interest
and
title
vnto
them
;
and
they
may
ioyfully
submit
their
willes
vnto
his
,
taking
all
hee
sendeth
in
good
part
,
seeing
his
mercies
are
sweet
,
and
his
chastisements
wholesome
,
and
all
whatsoeuer
being
foreseene
and
directed
by
his
wisedome
,
ruled
by
his
prouidence
,
and
applied
vnto
vs
in
loue
,
must
needs
turne
to
our
good
,
and
further
our
saluation
.
Whereas
contrariwise
those
who
li●e
in
their
sinnes
,
and
haue
no
desire
to
serue
the
Lord
,
can
neuer
haue
this
true
contentation
,
because
in
the
storme
of
troubles
,
they
want
this
hauen
to
flee
vnto
,
and
in
their
wants
cannot
with
comfort
and
assurance
flee
vnto
God
for
helpe
,
seeing
they
conceiue
of
him
as
iust
Iudge
,
who
will
take
vengeance
on
them
for
their
sinnes
,
and
not
as
of
a
mercifull
father
,
who
will
supplie
all
their
wants
,
seeing
they
liue
not
like
his
children
,
but
like
his
enemies
.
Lastly
,
if
wee
would
haue
contentation
in
all
estates
,
wee
§.
Sect
.
13.
The
3.
meanes
is
to
thinke
of
our
benefits
as
well
as
of
our
wants
.
must
as
well
haue
an
eye
vpon
those
things
which
through
Gods
mercy
we
enioy
,
as
vpon
those
things
which
we
want
;
and
thinke
as
well
what
we
deserue
,
as
what
we
desire
.
For
if
we
would
consider
that
in
our
greatest
wants
we
inioy
innumerable
blessings
of
God
,
whereas
our
sinnes
haue
deserued
,
that
they
should
all
be
taken
from
vs
,
and
his
iudgements
and
punishments
inflicted
,
as
a
fit
wages
for
our
sinfull
seruice
;
then
would
we
not
be
discontented
for
that
we
haue
not
,
but
contented
with
that
we
haue
,
nor
repine
for
wanting
some
things
,
but
reioyce
that
the
Lord
vouchsafeth
vs
any
thing
.
Againe
,
if
we
would
but
consider
how
many
benefits
we
inioy
which
others
want
,
who
are
much
more
worthie
;
if
we
would
looke
how
many
come
behind
vs
in
rewards
,
that
go
far
before
vs
in
desert
;
we
would
not
through
discontent
make
our selues
miserable
,
because
we
cannot
be
so
happie
as
we
desire
;
we
would
not
fret
because
some
go
before
vs
,
but
reioyce
that
we
are
preferred
before
so
many
;
nor
repiningly
thinke
Gods
liberalitie
scant
and
strait
,
because
we
haue
not
all
,
but
rather
admire
and
thankfully
extoll
his
infinit
bounty
,
that
he
vouchsafeth
vnto
vs
any
thing
,
who
haue
deserued
nothing
:
whereas
if
our
finger
be
alwaies
vpon
our
sores
,
and
our
eye
vpon
our
wants
,
neuer
thinking
what
we
haue
,
but
what
we
desire
;
if
we
alwaies
looke
vpon
those
who
go
before
vs
,
and
neuer
cast
backe
our
eye
vpon
those
that
follow
vs
;
if
we
compare
our
wants
with
others
plentie
,
and
our
miseries
with
their
ioyes
;
neuer
looking
at
that
wherein
they
also
are
defectiue
,
nor
vpon
those
euils
,
wherein
they
haue
their
share
;
then
can
we
neuer
want
sorrow
and
discontent
,
because
we
are
our
owne
tormenters
,
nor
liue
at
ease
with
comfort
and
quietnesse
,
seeing
we
picke
quarrels
against
our
owne
peace
,
and
whip
our selues
with
rods
of
our
owne
making
.
And
thus
haue
I
shewed
that
our
contentment
is
to
be
§.
Sect
.
14.
That
perfect
and
full
contentation
is
only
to
be
found
in
heauenly
happines
.
found
in
spiritual
and
not
in
worldly
things
:
but
for
as
much
as
wee
cannot
heere
haue
full
contentment
,
because
we
are
not
full
of
grace
,
nor
be
throughly
satisfied
with
spirituall
things
,
because
they
are
imperfect
,
and
our
desires
also
worldly
and
carnall
;
let
vs
aboue
all
things
labour
to
attaine
vnto
heauenly
happines
,
and
to
be
partakers
of
those
eternall
ioye●
which
will
fully
satisfie
without
all
loathing
satietie
,
seeing
by
the
infinit
wisdome
and
power
of
God
they
are
of
such
a
nature
,
that
their
fulnesse
is
accompanied
with
a
continuall
appetite
,
so
as
they
do
at
the
same
time
satisfie
and
inflame
desire
,
prouoke
and
quench
the
thirst
,
and
so
inlarge
the
heart
perpetually
,
as
that
they
also
fill
and
content
it
;
and
whereas
the
worlds
pleasures
like
chil-blanes
in
the
feete
,
do
itch
and
ake
both
together
,
and
like
the
itch
make
vs
lose
that
pleasure
by
smarting
,
which
we
tooke
in
scratching
;
these
heauenly
ioyes
bring
fulnes
and
perpetuity
of
content
,
without
the
mixture
of
any
trouble
:
so
the
Psalmist
telleth
vs
,
that
in
Gods
presence
is
fulnesse
of
ioy
,
and
at
his
right
hand
Psalme
16.
11.
and
36.
8.
there
are
pleasures
for
euermore
;
that
we
shall
be
satisfied
with
the
fatnesse
of
Gods
house
,
and
that
God
will
giue
vs
drinke
out
of
the
riuers
of
his
pleasures
:
for
God
shall
be
vnto
vs
all
in
all
,
1.
Cor
.
15.
28.
Psalme
17.
15.
and
beholding
his
face
in
righteousnesse
we
shall
be
satisfied
with
his
image
,
as
the
Scripture
teacheth
vs
:
for
what
can
suffice
if
God
satisfie
not
,
seeing
he
is
infinit
in
all
goodnesse
,
loue
,
louelinesse
,
beautie
,
wisdome
and
all
perfections
?
And
therefore
if
we
be
once
certaine
of
these
ioyes
,
though
it
be
but
by
the
assurance
of
faith
and
hope
,
we
shall
not
mourne
with
discontent
in
the
absence
of
worldly
vanities
,
seeing
we
shall
want
them
no
more
,
if
once
this
diuine
brightnesse
hath
illuminated
our
hearts
,
then
we
want
the
candle
light
when
the
Sun
shineth
.
Now
if
we
would
attaine
vnto
this
assurance
of
these
heauenly
ioyes
,
we
must
make
Christ
our
way
,
for
none
climeth
thither
but
by
this
Iohn
1.
12.
51.
ladder
,
and
by
a
liuely
faith
be
ingrafted
into
him
,
that
so
in
him
being
reconciled
,
iustified
and
adopted
,
we
may
being
Rom
.
8.
15.
17.
sons
,
be
also
heires
of
euerlasting
happinesse
;
as
also
we
must
shew
the
fruits
of
our
faith
in
sanctification
of
life
,
seeing
the
Scriptures
plainely
teach
vs
,
that
if
wee
bee
not
Rom
.
8.
30.
sanctified
,
we
are
not
iustified
,
and
if
we
be
not
iustified
,
we
shall
neuer
be
saued
,
that
without
Hebr
.
12.
14.
holinesse
we
shall
neuer
see
God
,
that
Apoc
.
21.
27.
nothing
vncleane
shall
enter
in
thither
,
and
that
vnlesse
we
be
Iohn
3.
3.
regenerate
and
borne
againe
,
we
can
neuer
enter
into
the
kingdome
of
heauen
:
and
therefore
if
we
would
be
citizens
of
the
kingdome
of
glorie
,
we
must
first
passe
thorow
the
suburbs
of
grace
;
we
must
do
God
seruice
,
if
we
expect
to
receiue
Matth
20.
4.
wages
;
and
Apocal
.
3.
21.
ouercome
the
spirituall
enemies
of
our
saluation
,
before
we
can
receiue
the
crowne
of
righteousnesse
,
and
triumph
as
conquerers
in
euerlasting
glorie
.
CHAP.
XX
.
Of
the
vnprofitablenesse
of
worldly
vanities
,
in
comparison
of
Gods
spirituall
graces
and
heauenly
ioyes
.
ANd
thus
haue
I
shewed
the
vanitie
of
the
§.
Sect
.
1.
That
there
is
no
profit
in
worldly
things
,
to
those
who
set
their
hearts
vpon
them
.
world
and
worldly
things
,
&
that
by
reason
hereof
they
do
not
satisfie
&
content
vs.
The
next
argument
which
in
my
generall
diuision
I
propounded
to
perswade
al
to
a
iust
contempt
of
them
,
in
comparison
of
spirituall
grace
and
eternal
glorie
,
is
their
vnprofitablenes
.
The
which
also
is
a
necessarie
consequent
of
their
vanitie
:
for
because
they
are
vaine
and
worthlesse
,
therefore
they
cannot
greatly
profit
those
that
haue
them
;
whereof
it
is
that
the
Wise
man
hauing
shewed
that
all
is
vanitie
,
presently
inferreth
,
Eccles
.
2.
11.
that
there
is
no
profit
vnder
the
Sunne
.
And
holy
Samuel
exhorteth
the
people
to
serue
the
Lord
with
all
their
hearts
,
and
1.
Sam
.
12.
21.
not
to
turne
after
vaine
things
,
which
could
not
profit
nor
deliuer
them
,
because
they
were
but
vanitie
.
And
our
Sauiour
Christ
telleth
vs
,
that
it
will
not
at
all
profit
a
man
,
though
he
gaine
Matth
.
16.
26.
the
whole
world
,
if
hee
lose
his
soule
,
as
hee
surely
doth
,
who
more
esteemeth
gold
then
godlinesse
,
and
setteth
his
heart
more
vpon
these
earthly
vanities
,
then
vpon
God
himselfe
,
and
the
eternall
ioyes
of
his
kingdome
.
So
that
these
worldly
things
are
like
vnto
glittering
tinsels
,
which
make
a
glorious
shew
,
but
being
vaine
and
worthlesse
,
serue
to
no
good
vse
,
but
make
those
that
weare
them
the
prouder
only
,
and
not
the
warmer
,
as
equally
letting
in
the
outward
wind
that
cooleth
them
,
and
the
inward
wind
of
vaine
glorie
,
whereby
they
are
swelled
and
puffed
vp
;
or
like
vnto
cloathes
full
of
massie
gold
,
which
adorne
vs
vnto
others
,
but
loade
vs
in
our
owne
sense
;
for
howsoeuer
worldly
vanities
make
a
goodly
shew
to
those
who
neuer
had
them
,
yet
their
owners
find
them
vaine
and
vnprofitable
,
as
being
in
their
greatest
need
,
rather
combersome
burthens
,
then
sound
comforts
.
But
this
will
better
appeare
in
the
speciall
examples
of
§.
Sect
.
2.
That
worldly
honors
are
vnprofitable
.
honors
,
riches
and
carnall
pleasures
:
for
what
profit
is
there
in
vaine-glorie
,
the
praise
of
men
,
and
worldly
preferments
,
if
we
ambitiously
affect
them
,
and
set
our
hearts
too
much
vpon
them
;
seeing
they
do
not
so
much
extoll
and
magnifie
vs
before
men
,
as
they
abase
and
vilifie
vs
in
the
sight
of
God
?
And
what
will
it
profit
vs
to
be
praised
of
men
,
when
God
and
our
owne
consciences
shall
condemne
vs
,
either
because
we
haue
compassed
these
honors
by
euill
meanes
,
or
sinne
in
their
fruition
,
by
preferring
them
in
our
hearts
before
God
and
godlinesse
?
What
will
it
auaile
vs
,
if
running
ill
in
the
spirituall
race
we
haue
the
applause
of
the
standers
by
;
if
the
Iudge
himselfe
censure
vs
as
vnworthie
to
receiue
the
garland
?
It
is
not
these
waxen
wings
of
mens
praises
,
which
are
Nec
laudes
h●minum
te
leuant
in
coelum
,
nec
vituperationes
inde
te
deponunt
.
Ille
videat
qui
coronat
,
ille
sit
testis
à
quo
iudice
coronaris
.
August
.
in
epist
.
Ioan
.
Tract
.
●
.
Tom
.
9.
readie
to
wind
euery
way
with
the
heate
of
their
affections
,
and
melt
and
vanish
when
the
scorching
▪
Sunne
of
affliction
ariseth
,
that
will
carrie
vs
to
heauen
;
neither
is
it
their
dispraises
that
can
hinder
vs
in
our
ascent
,
if
we
be
supported
with
the
wings
of
faith
and
a
good
conscience
,
much
lesse
pull
vs
downe
againe
,
when
we
are
once
seated
on
the
throne
of
glorie
:
and
therefore
foolish
is
our
course
,
if
we
take
more
paines
to
seeme
good
in
shew
,
then
to
be
so
in
truth
;
to
haue
the
commendations
of
men
,
then
the
testimonie
of
a
good
conscience
;
and
be
more
carefull
to
be
applauded
of
those
,
who
must
stand
at
the
same
barre
,
then
to
bee
approued
of
our
Iudge
,
by
whom
one
day
we
shall
be
iustified
or
condemned
.
Neither
is
there
more
profit
in
worldly
riches
,
seeing
as
§.
Sect
.
3.
That
there
is
no
profit
in
worldly
riches
.
Luke
12.
15.
Matth
.
4.
4.
our
Sauiour
Christ
telleth
vs
,
though
a
man
haue
abundance
,
yet
his
life
standeth
not
in
his
riches
;
because
as
elsewhere
he
speaketh
,
man
liueth
not
by
bread
only
,
but
by
euery
word
which
proceedeth
out
of
the
mouth
of
God
.
And
though
a
man
haue
neuer
so
great
store
,
yet
he
hath
few
priuiledges
aboue
him
,
who
hath
only
necessaries
,
or
some
small
competencie
:
for
as
the
Wise
man
saith
,
When
goods
increase
,
they
are
increased
Eccles
.
5.
10.
that
eate
them
,
and
what
commeth
to
their
owners
,
but
the
beholding
of
them
with
their
eyes
?
In
which
respect
men
abounding
Vbi
●ultae
opes
,
multi
etiam
qui
comedunt
eas
,
&
vsus
quidem
diuitiarum
apud
al●os
,
diuitibus
solum
nomen
cedit
&
solicitudo
.
Bernard
.
de
conuers
.
ad
clerico●
Serm
.
cap
.
12.
with
wordlly
wealth
,
haue
that
benefit
by
their
riches
,
that
stewards
haue
in
a
great
family
,
by
the
great
summes
which
are
committed
to
their
disposing
,
whereby
(
at
least
if
they
be
faithfull
)
they
onely
haue
their
care
and
paines
increased
whilest
they
make
prouision
for
so
many
mouthes
and
bellies
;
and
the
greater
and
more
difficult
reckoning
to
make
,
when
their
masters
call
them
to
yeeld
their
accounts
.
For
what
are
rich
men
but
Gods
stewards
,
who
haue
their
abundance
committed
vnto
them
,
not
to
spend
their
superfluity
in
riot
and
excesse
,
but
to
maintaine
and
relieue
their
fellow
seruants
?
and
what
in
this
regard
doe
their
great
receits
profit
them
,
seeing
of
all
,
they
haue
but
meate
for
their
bellies
,
and
clothing
for
their
backes
,
and
of
the
rest
must
bee
accountant
to
our
great
Lord
and
master
how
they
haue
bestowed
it
,
when
at
the
great
day
of
his
appearing
hee
shall
call
them
to
a
reckoning
.
Yea
but
being
stewards
they
may
allow
to
themselues
a
double
portion
;
and
all
things
comming
through
their
hands
,
they
haue
more
liberalll
maintenance
,
and
a
greater
share
in
those
rich
talents
which
are
committed
to
their
disposing
.
For
example
,
they
haue
the
priuiledge
of
full
tables
and
daintie
diet
,
of
costly
apparell
,
and
soft
beds
;
whereas
the
poorer
sort
haue
scant
and
course
fare
,
mean●
clothes
,
and
hard
lodging
.
To
which
I
answere
,
that
these
benefits
are
exceeded
by
the
inconueniences
which
doe
accompanie
them
;
and
though
they
were
not
,
yet
in
the
very
fruition
of
these
things
,
wherein
they
glory
most
,
they
haue
little
priuiledge
aboue
them
who
are
skanted
of
them
;
seeing
howsoeuer
they
much
exceed
them
in
their
store
,
yet
neither
in
profit
nor
delight
;
for
the
pleasure
of
eating
and
drinking
,
consisteth
not
so
much
in
the
daintinesse
of
our
fare
,
as
in
the
disposition
of
those
who
sit
at
the
table
,
seeing
he
who
bringeth
with
him
an
hungrie
appetite
Chrysost
.
ad
pop
.
Antioch
.
Homil
.
2.
tom
.
4
and
good
stomacke
,
feedeth
on
his
course
fare
with
more
delight
,
then
he
who
is
glutted
with
often
surfetting
on
his
most
costly
cates
,
although
his
stomacke
bee
whetted
with
great
variety
of
meates
,
and
innumerable
sorts
of
alluring
sauces
.
But
herein
the
poore
haue
priuiledge
aboue
the
rich
,
because
their
labour
prouoketh
their
appetite
,
which
is
satisfied
at
their
meales
without
surfetting
,
either
because
by
reason
of
the
scantnesse
of
their
prouision
they
cannot
,
or
in
respect
of
the
coursenesse
of
their
fare
they
will
not
exceed
due
measure
:
whereas
the
rich
hauing
their
stomackes
cloyed
with
insobriety
and
intemperance
,
into
which
they
haue
fallen
,
whilest
their
bewitching
dainties
,
and
variety
of
dishes
haue
allured
them
,
by
pleasing
their
pallet
to
oppresse
their
stomackes
,
and
wanting
the
meanes
of
labour
and
exercise
to
recouer
them
;
they
haue
still
their
hunger
preuented
with
their
prouision
,
and
so
comming
to
their
meales
with
cloied
appetites
,
they
rather
loath
then
delight
in
their
daintiest
fare
,
and
not
knowing
whether
it
were
best
to
eate
any
thing
or
nothing
of
all
their
delicates
,
they
inwardly
fret
that
hauing
so
good
meate
,
they
haue
no
better
stomackes
;
and
repent
of
their
last
meales
gluttonie
,
not
because
they
hate
their
sinne
,
but
because
they
haue
lost
their
appetite
,
and
now
are
depriued
of
all
their
pleasure
,
because
they
had
then
too
much
.
Neither
haue
they
any
great
benefit
by
their
brauery
aboue
those
that
goe
in
plaine
habits
,
seeing
these
no
lesse
then
they
attaine
vnto
the
maine
ends
of
apparell
,
which
are
to
keep
vs
warme
and
to
hide
our
shame
;
whereas
they
by
their
superfluity
gaine
but
more
care
and
trouble
,
and
by
displaying
these
ensignes
of
pride
,
expose
themselues
to
the
skorne
of
their
superiours
,
and
to
the
enuie
of
those
who
are
of
meaner
condition
and
estate
.
Finally
,
they
haue
no
great
priuiledge
aboue
the
poore
in
respect
of
their
soft
beds
,
rich
couerings
,
and
costly
canopies
:
for
wheras
the
chiefe
vse
of
a
bed
is
to
sleepe
in
it
,
and
take
our
rest
;
the
rich
doe
least
of
all
attaine
vnto
it
,
though
their
lodging
be
neuer
so
easie
and
gorgeous
,
partly
because
their
fulnesse
and
excesse
are
as
great
hinderances
to
rest
,
as
hunger
and
want
,
and
partly
because
their
heads
are
troubled
about
their
riches
,
whilest
they
are
thinking
either
of
getting
more
,
or
of
keeping
and
disposing
that
they
haue
;
whereas
poore
men
which
lie
harder
,
doe
sleepe
much
more
soundly
,
after
their
sober
meales
,
and
their
daies
labour
.
And
this
the
wise
Salomon
obserued
:
The
sleepe
(
saith
he
)
of
him
that
trauelleth
Eccles
.
5.
11.
is
sweet
,
whether
he
eate
little
or
much
,
but
the
satiety
of
the
rich
will
not
suffer
him
to
sleepe
.
By
all
which
it
appeareth
that
riches
doe
not
greatly
profit
vs
,
no
not
so
much
as
in
respect
of
worldly
benefits
.
Yea
(
as
one
saith
)
it
is
well
with
vs
if
we
Sufficit
vt
diuitiae
non
possessores
perdant
,
vt
non
obsint
satis
est
;
nam
prodesse
nihil
possunt
.
Aug.
in
Psal
.
85.
tom
.
8.
doe
not
receiue
hurt
by
their
fellowship
;
it
sufficeth
that
we
be
not
made
worse
by
them
,
seeing
they
cannot
make
vs
better
.
It
is
true
indeed
that
they
who
abound
in
wealth
haue
fit
opportunity
and
meanes
of
doing
the
workes
of
mercy
and
of
comforting
and
doing
good
vnto
many
,
but
this
priuiledge
they
haue
aboue
the
poore
,
onely
in
manifesting
the
bountie
and
goodnesse
of
their
mind
vnto
men
,
for
both
are
alike
and
equally
accepted
in
the
sight
of
God
,
the
rich
man
who
doth
good
deeds
both
with
heart
and
hand
,
and
the
poore
man
,
who
wanting
ability
,
is
onely
bountifull
in
his
affection
,
and
willing
desire
.
Now
if
this
be
true
of
those
rich
men
,
who
by
their
vse
of
§.
Sect
.
4.
That
riches
are
most
vnprofitable
to
sordidous
misers
.
riches
haue
those
vsuall
comforts
which
they
afford
;
then
how
much
more
is
it
verified
of
sordidous
misers
,
who
howsoeuer
they
abound
with
al
maner
of
wealth
,
yet
their
riches
are
altogether
vnprofitable
vnto
them
?
For
whilest
they
thinke
of
gathering
and
scraping
more
and
more
,
they
forget
to
enioy
that
they
haue
,
and
so
of
masters
become
only
iaylors
and
keepers
of
their
wealth
,
hauing
no
vse
of
it
themselues
,
nor
letting
others
vse
it
;
wherby
it
commeth
to
passe
,
that
of
all
they
haue
they
haue
nothing
,
and
yet
are
tormented
with
the
want
of
all
which
they
haue
not
.
So
that
these
are
like
him
who
was
possessed
with
that
vnrulie
diuell
,
or
rather
legion
of
wicked
spirits
,
for
this
diuell
of
sordidous
Luk
.
8.
27.
couetousnesse
,
will
not
suffer
them
to
dwell
in
their
houses
,
because
they
would
not
lose
the
hire
;
nor
to
eate
meate
,
or
weare
their
clothes
,
because
they
require
cost
,
and
hinder
their
bags
from
filling
;
but
causeth
them
in
franticke
maner
to
breake
all
bonds
of
common
honesty
,
to
toile
and
trauell
by
sea
and
land
,
to
runne
a
thousand
desperate
courses
,
and
to
wound
their
heads
with
cares
,
and
their
harts
with
griefe
,
whilest
they
are
drawne
on
with
hope
to
encrease
their
wealth
,
and
when
with
all
this
care
and
danger
they
haue
attained
to
their
desires
,
they
haue
no
vse
or
benefit
of
all
that
which
with
so
great
paine
and
perill
they
haue
scraped
together
.
Like
vnto
them
who
being
athirst
,
spend
all
their
time
in
drawing
water
,
and
in
filling
their
cisternes
,
but
yet
haue
no
power
to
drinke
,
though
all
their
vessels
doe
ouerflow
;
wherein
they
commit
that
miserable
follie
which
the
Luk
.
12.
20.
21.
rich
foole
in
the
Gospell
fell
into
,
who
though
he
had
abundance
of
all
things
,
yet
neuer
thought
of
inioying
any
thing
till
he
was
ready
to
leaue
all
,
bidding
then
his
soule
to
liue
at
ease
,
to
eate
,
drinke
,
and
take
it
pleasure
,
when
as
in
the
very
same
night
it
was
taken
from
him
.
And
this
follie
the
sonne
of
Syrach
obserued
.
Some
man
(
saith
he
)
is
rich
by
his
Eccl.
11.
18.
19.
care
and
niggardship
,
and
this
is
the
portion
of
his
wages
.
But
when
he
saith
I
haue
gotten
rest
,
and
now
will
eate
continually
of
my
goods
;
he
considereth
not
that
the
time
draweth
neere
that
he
must
leaue
all
these
things
vnto
other
men
,
and
die
himselfe
.
Whereby
it
appeareth
that
abundance
of
wealth
bringeth
no
true
profit
vnto
these
misers
,
because
they
defraud
their
owne
soules
,
not
suffering
them
to
inioy
any
thing
they
possesse
.
And
as
Moses
onely
saw
the
land
of
Canaan
,
but
for
his
sinne
was
not
permitted
to
haue
any
share
or
portion
in
it
:
so
they
haue
for
their
miserable
couetousnesse
this
punishment
by
God
inflicted
on
them
▪
that
they
shall
onely
see
their
goods
with
their
eyes
,
but
neuer
inioy
them
for
their
comfort
▪
and
that
they
shall
coile
and
moile
for
their
successor
,
oftentimes
they
not
knowing
who
hee
shall
bee
,
and
receiue
no
maner
of
benefit
by
their
owne
labours
,
but
as
pipes
keepe
none
of
the
water
to
themselues
that
runneth
through
them
,
but
conueigh
all
to
their
cisternes
;
so
they
are
not
able
to
retaine
any
of
the
goods
which
they
possesse
,
for
their
owne
benefit
and
comfort
,
but
onely
serue
as
ouerseers
to
conuey
them
to
their
heires
;
who
for
the
reward
of
all
their
painefull
labour
,
doe
whilest
they
liue
grudge
them
their
liues
,
as
they
grudge
themselues
all
the
comforts
of
life
;
and
doe
not
so
much
loue
them
because
they
shall
hereafter
receiue
much
by
their
care
and
prouision
,
as
loath
and
hate
them
,
because
already
they
haue
not
receiued
it
;
they
standing
in
their
way
,
and
keeping
from
them
that
which
they
so
much
couet
.
And
after
their
death
commonly
spend
in
riot
and
excesse
,
that
which
they
haue
gotten
with
miserable
niggardlinesse
,
seldome
remembring
their
benefactors
,
vnlesse
it
be
to
flout
their
follie
,
and
inuey
against
their
sordidous
auarice
,
the
which
they
so
much
hate
and
abhorre
,
hauing
seene
the
wretched
fruits
of
it
in
their
progenitors
,
that
vsually
they
runne
into
the
contrary
extreame
,
and
become
Si
auarus
es
,
non
habes
,
si
prodigus
,
non
habebis
.
Ecclesiasticus
14.
4.
{αβγδ}
as
prodigall
as
they
were
niggardly
,
and
so
within
a
while
haue
not
that
in
possession
,
which
the
other
had
not
in
vse
.
So
the
Sonne
of
Syrach
saith
,
that
he
who
gathereth
and
scrapeth
by
defrauding
his
owne
soule
,
he
gathereth
for
others
,
and
they
shall
make
good
cheere
with
his
goods
.
By
all
which
it
is
euident
that
misers
may
get
much
wealth
,
but
no
gaine
or
profit
,
great
store
of
riches
,
but
no
goods
;
for
that
onely
is
good
vnto
vs
,
whereof
we
haue
not
the
possession
alone
,
but
the
vse
and
fruition
also
,
whereas
,
like
their
bags
,
they
haue
onely
the
keeping
of
their
money
,
and
haue
no
good
,
but
great
hurt
by
it
,
whilest
(
like
them
)
they
are
worne
out
with
care
and
labour
,
in
getting
and
keeping
it
,
and
haue
no
comfort
by
inioying
it
.
And
thus
by
this
their
miserablenes
,
they
make
Gods
gifts
to
be
no
benefits
,
and
turne
his
blessings
into
heauie
burthens
.
So
the
Sonne
of
Syrach
saith
,
that
riches
are
not
good
to
a
niggard
,
and
what
should
an
enuious
man
do
with
{αβγδ}
.
Ecclesiasticus
14.
3.
money
?
For
that
is
only
good
and
to
be
esteemed
Gods
blessing
,
whereby
we
receiue
good
,
and
haue
it
in
vse
and
fruition
,
as
well
as
in
custodie
and
possession
:
for
so
the
Psalmist
saith
,
When
thou
eatest
the
labours
of
thine
hands
thou
shalt
be
Psalme
128.
2.
blessed
,
and
it
shall
be
well
with
thee
.
And
the
Preacher
teacheth
Eccles
.
2.
24.
and
3.
12.
13.
vs
,
that
there
is
no
benefit
to
man
in
all
he
enioyeth
,
but
that
he
eate
and
drinke
,
and
delight
his
soule
with
the
profit
of
his
labour
,
and
that
we
haue
this
of
the
hand
of
God
.
And
againe
,
I
know
that
there
is
nothing
good
in
them
,
but
to
reioyce
,
and
to
do
good
in
his
life
,
and
also
that
euery
man
eateth
and
drinketh
,
and
seeth
the
commoditie
of
all
his
labour
;
this
is
the
gift
of
God
.
Whereby
he
implieth
,
that
it
is
a
gift
,
and
no
gift
,
or
a
gift
,
and
no
benefit
,
when
God
bestoweth
goods
,
and
not
grace
to
vse
them
for
good
purposes
,
both
by
reioycing
in
their
fruition
,
and
by
imploying
pa●t
of
them
to
charitable
and
pious
vses
;
yea
rather
the
possession
of
riches
without
the
vse
hurteth
the
owners
,
and
not
profiteth
them
,
as
being
vnto
them
heauie
burthens
,
and
causes
of
the
incurable
disease
of
greedie
couetousnesse
.
So
the
Wise
man
saith
,
There
is
an
euill
sickenesse
Eccles
.
5.
12.
13.
14.
15.
&c.
that
I
haue
seene
vnder
the
Sunne
,
to
wit
,
riches
reserued
to
the
owners
thereof
for
their
euill
;
and
these
riches
perish
by
euill
trauaile
,
and
he
be
getteth
a
sonne
,
and
in
his
hand
is
nothing
;
as
he
came
forth
of
his
mothers
belly
,
he
shall
returne
naked
to
go
as
he
came
,
and
shall
beare
away
nothing
of
his
labour
,
which
he
hath
caused
to
passe
by
his
hand
?
And
this
also
is
an
euill
sicknes
,
that
in
all
points
as
he
came
,
so
shall
he
go
,
and
what
profit
hath
he
,
that
he
hath
trauailed
for
the
wind
.
Also
all
his
daies
he
eateth
in
darknesse
with
much
griefe
,
and
in
his
sorrow
and
anger
.
Behold
then
what
I
haue
seene
good
,
that
it
is
comely
to
eat
and
to
drinke
,
and
to
take
pleasure
in
all
his
labour
,
wherein
he
trauaileth
vnder
the
Sunne
,
the
whole
number
of
the
daies
of
his
life
which
God
giueth
him
;
for
this
is
his
portion
.
Also
to
euery
man
to
whom
God
hath
giuen
riches
and
treasures
,
and
giueth
him
power
to
eat
thereof
,
and
to
take
his
part
,
and
inioy
his
labour
,
this
is
the
gift
of
God
.
As
though
he
should
say
,
this
,
and
no
other
:
for
as
for
riches
without
vse
,
they
are
so
far
from
deseruing
the
name
of
blessings
and
benefits
,
that
they
are
to
be
reputed
curses
and
heauie
iudgements
.
So
Iob
saith
of
the
wicked
man
,
that
in
lieu
of
his
sin
he
shal
haue
this
punishment
laid
vpon
him
,
that
though
he
should
heape
vp
siluer
as
the
dust
,
and
prepare
raiment
Iob
26.
16
7.
as
the
clay
:
He
may
prepare
it
,
but
the
iust
shall
put
it
on
,
and
the
innocent
shall
diuide
the
siluer
.
And
the
Wise
man
teacheth
vs
,
that
to
a
man
that
is
good
in
Gods
sight
,
he
giueth
wisdome
,
Eccles
.
2.
26.
and
knowledge
,
and
ioy
,
but
to
the
sinner
he
giueth
paine
to
gather
and
to
heape
,
to
giue
him
that
is
good
before
God
;
this
also
is
vanitie
and
vexation
of
spirit
.
And
elsewhere
,
he
that
loueth
Eccles
.
5.
9.
Chap.
6.
2.
3.
siluer
shall
not
be
satisfied
with
siluer
,
and
he
that
loueth
riches
shall
be
without
the
fruit
thereof
.
Yea
so
heauily
doth
this
iudgement
of
God
sit
vpon
them
,
that
afterwards
he
preserreth
vntimely
and
abortiue
birth
,
before
such
a
miserable
and
wretched
life
.
And
the
Sonne
of
Syrach
saith
,
that
there
Ecclesiasticus
14.
6.
is
nothing
worse
then
when
one
enuieth
himselfe
,
and
that
this
is
the
reward
of
his
wickednesse
.
And
thus
it
appeareth
that
riches
are
vnprofitable
to
those
§.
Sect
.
5.
Of
the
vnprofitablenesse
of
worldly
pleasures
.
who
set
their
hearts
vpon
them
:
the
like
also
may
be
said
of
carnal
pleasures
,
which
if
they
be
ouer
highly
valued
,
and
too
much
affected
,
do
vs
no
good
,
but
are
as
vnprofitable
as
either
of
the
other
.
And
this
the
wise
Salomon
teacheth
vs
by
his
owne
experience
,
for
hauing
sought
to
please
himselfe
with
all
manner
of
delights
,
and
demed
no
ioy
to
his
heart
which
it
could
desire
,
concludeth
at
last
that
he
could
find
no
profit
in
any
of
them
,
but
vanitie
and
vexation
of
spirit
.
If
Eccles
.
2.
1.
10.
11.
therfore
he
who
had
al
the
delights
which
a
great
kingdom
,
a
peaceable
and
prosperous
raigne
,
and
abundance
of
all
worldly
plessings
,
were
able
to
yeeld
vnto
him
,
could
not
after
he
had
tried
many
conclusions
,
to
giue
his
heart
ioy
and
pleasure
,
find
any
profit
in
any
of
them
:
how
vnprofitable
are
our
delights
like
to
proue
,
who
want
these
plentifull
meanes
wherin
he
abounded
,
and
haue
all
our
comforts
crossed
with
many
miseries
,
from
which
he
was
priuiledged
?
But
if
we
would
further
consider
,
that
that
alone
is
to
be
esteemed
truly
profitable
,
which
doth
profit
vs
in
our
place
and
calling
,
and
aduanceth
the
maine
ends
at
which
we
aime
,
we
should
plainly
perceiue
how
little
profit
there
is
in
pleasure
:
for
we
are
called
to
the
state
of
Christianitie
,
to
be
the
seruants
and
children
of
God
,
and
the
maine
end
which
we
propound
in
all
our
doings
and
proceedings
,
is
to
glorifie
God
in
our
owne
saluation
,
to
finish
our
course
with
ioy
,
and
to
passe
the
time
of
our
pilgrimage
so
in
Gods
feare
,
as
that
in
the
end
of
our
liues
we
may
arriue
at
our
heauenly
countrie
,
and
inherit
those
eternall
ioyes
.
But
alas
how
little
do
worldly
pleasures
(
especially
when
they
are
too
much
esteemed
and
affected
)
in
these
respects
profit
vs
?
How
slenderly
doe
they
aduance
these
ends
and
further
vs
in
this
way
;
yea
rather
how
much
do
they
endamage
vs
,
and
either
slacken
our
pace
or
quite
hinder
vs
in
this
spirituall
race
?
whilest
being
so
besotted
on
these
earthly
delights
,
we
neuer
think
of
our
heauenly
ioyes
,
or
spend
that
precious
time
in
vaine
sports
,
wherein
we
should
labour
to
furnish
our
hearts
with
Gods
spirituall
and
sauing
graces
,
and
attaine
vnto
certaine
assurance
that
we
haue
our
part
and
interest
in
that
eternall
happinesse
;
or
finally
,
whilest
being
pampered
with
these
worldly
pleasures
,
we
are
made
so
pursie
and
short
winded
,
that
we
can
take
no
paines
in
running
this
spirituall
race
,
but
either
sit
downe
in
the
mid-way
for
want
of
spirituall
st●ength
,
or
being
vtterly
discouraged
and
out
of
hope
,
of
euer
comming
to
the
goale
and
obtaining
the
garland
,
returne
back
againe
to
the
world
that
we
may
take
our
fil
of
pleasures
,
and
glut
our selues
with
carnall
delights
.
But
concerning
the
hurt
which
we
take
by
worldly
things
§.
Sect
.
6.
That
worldly
things
do
not
further
the
maine
ends
at
which
we
aime
,
as
first
they
do
not
make
vs
truly
better
.
abused
through
our
corruption
,
I
shall
haue
occasion
to
speake
more
hereafter
;
heere
onely
I
am
to
shew
that
they
are
vnprofitable
:
which
that
we
may
more
cleerely
vnderstand
;
let
vs
further
consider
,
that
howsoeuer
they
may
somewhat
helpe
vs
in
some
small
trifles
,
and
in
attaining
vnto
our
ends
in
some
base
and
slight
things
;
yet
they
are
altogether
vnprofitable
in
furthering
our
maine
ends
at
which
wee
should
aime
,
as
neither
deriuing
vnto
vs
any
great
and
desirable
good
,
nor
yet
freeing
or
helping
vs
in
our
greatest
difficulties
,
and
most
heauie
and
dangerous
euils
.
For
first
,
these
outward
things
do
not
impart
vnto
vs
any
essentiall
goodnes
,
or
by
hauing
them
,
make
vs
better
then
those
that
want
them
;
they
do
not
make
vs
more
esteemable
in
Gods
sight
,
for
he
accepteth
not
the
persons
of
Princes
,
and
regardeth
not
Iob
34.
19.
the
rich
more
then
the
poore
,
for
they
be
all
the
worke
of
his
hands
:
neither
doth
he
measure
mens
goodnesse
by
their
goods
,
but
by
their
godlines
;
for
better
(
saith
the
Wise
man
)
is
the
poore
that
walketh
in
his
vprightnes
,
then
he
that
peruerteth
Prou.
28.
6.
his
waies
,
though
he
be
rich
.
They
do
not
make
vs
better
in
our selues
,
for
seeing
they
are
not
any
way
essentiall
vnto
vs
,
but
outward
accidents
,
we
haue
nothing
added
to
our
perfection
,
when
we
haue
them
,
nor
any
thing
diminished
,
when
we
want
them
;
that
which
truly
maketh
vs
better
,
bettereth
our
being
,
and
addeth
some
perfection
to
our
essence
;
now
whereas
we
haue
a
double
being
,
one
by
generation
as
men
,
another
by
regeneration
as
Christians
,
the
excellencie
of
the
former
consisteth
in
the
perfection
of
reason
,
and
of
the
latter
,
in
true
godlinesse
;
and
therefore
seeing
these
outward
things
neither
make
vs
more
reasonable
,
nor
yet
more
godly
and
religious
,
they
do
not
at
all
make
vs
better
,
our
goodnes
consisting
in
those
things
which
they
further
not
:
if
therefore
we
excell
in
the
vse
of
reason
,
and
in
the
knowledge
and
practise
of
true
religion
,
our
goodnesse
is
not
impaired
when
all
these
faile
vs
;
but
if
we
be
defectiue
in
them
,
and
be
either
foolish
men
,
or
lame
and
bastardly
Christians
,
these
outward
ornaments
will
be
but
like
gay
hangings
on
rotten
and
broken
walles
,
which
commend
vs
to
the
sight
and
view
of
others
,
but
doe
not
better
vs
in
our selues
,
by
stopping
our
breaches
,
and
repairing
our
ruines
:
and
as
those
who
are
sicke
of
the
dropsie
,
seeme
fat
and
in
good
liking
to
those
who
are
farre
off
;
whereas
it
plainly
appeareth
to
those
who
look
vpon
them
neerer
hand
,
that
their
beautie
proceedeth
not
from
the
good
habitude
of
their
bodies
,
but
from
their
fulnesse
of
humors
,
which
is
the
true
cause
of
their
disease
:
so
those
who
abound
with
these
outward
things
,
may
seeme
better
and
more
happie
then
others
,
to
those
that
view
them
at
the
first
sight
,
but
those
who
better
consider
of
them
,
easily
find
that
it
is
but
a
diseased
beauty
which
commendeth
them
,
&
that
they
are
not
in
truth
bettered
by
all
these
things
,
but
rather
the
diseases
and
spirituall
sicknesses
of
their
soules
increased
,
and
made
more
desperate
and
vncurable
.
Let
vs
not
therfore
account
our selues
bettered
by
these
outward
things
,
for
thē
our
goods
and
goodnesse
will
both
at
once
faile
vs
,
but
by
those
things
in
which
our
excellencie
consisteth
,
and
which
being
in
vs
,
and
peculiar
to
our selues
,
do
make
vs
iustly
to
be
preferred
before
al
other
creatures
.
We
know
that
a
player
is
not
better
then
his
fellowes
,
because
he
acteth
a
Kings
part
,
seeing
all
his
excellencie
is
in
his
outward
habite
,
and
nothing
in
his
person
,
and
if
another
acteth
his
part
better
,
he
is
preferred
farre
before
him
,
though
he
sustaine
the
meanest
and
basest
personage
,
because
his
worth
is
measured
,
not
by
his
gay
cloathes
,
but
by
his
excellencie
in
his
owne
facultie
and
profession
.
A
surgeon
is
not
commended
because
he
goeth
in
braue
apparel
,
but
for
his
great
skill
in
curing
wounds
;
and
the
scholler
is
not
magnified
for
his
faire
house
,
or
full
chests
,
but
for
his
excellencie
in
all
maner
of
knowledge
and
learning
:
neither
is
the
Pilot
praised
,
because
he
hath
a
faire
ship
gilt
with
gold
and
well
rigged
,
but
for
his
skill
in
nauigation
,
and
care
in
vsing
all
his
knowledge
for
the
good
of
the
passengers
.
And
thus
also
it
is
in
other
creatures
;
for
the
Vine
is
not
praised
for
it
faire
leaues
,
straight
body
,
and
good
timber
;
but
for
it
fruitfulnes
in
bearing
good
and
pleasant
grapes
:
neither
is
the
horse
bettered
by
his
rich
saddle
,
and
golden
trappings
,
seeing
his
goodnes
consisteth
not
in
these
things
which
may
at
night
bee
taken
from
him
,
but
in
his
shape
,
strength
,
soundnesse
,
good
pace
,
and
sure
trauelling
.
And
so
the
excellency
and
goodnesse
of
a
christian
consisteth
not
in
these
outward
things
,
as
honours
,
riches
,
pleasures
,
but
in
the
fruits
of
godlinesse
,
which
hee
oftentimes
beareth
better
,
and
in
greater
abundance
when
as
hee
is
pruned
,
and
these
outward
superfluities
taken
away
;
not
in
his
gay
habit
and
rich
furniture
,
but
in
his
swiftnesse
and
surenesse
in
running
the
spirituall
race
,
which
hee
commonly
best
performeth
when
hee
is
lightened
and
vnloaded
of
this
worldly
brauerie
.
If
these
earthly
things
would
serue
to
enrich
our
soules
with
Gods
spirituall
graces
,
if
they
would
purchase
Christ
,
and
procure
for
vs
the
rich
robes
of
his
righteousnes
;
Nemo
vereatur
qui
argentum
non
habet
;
non
quaeritur
Christus
argento
sed
fide
.
Amb.
de
fide
resurrect
.
Serm
.
1.
tom
.
3.
Esa
.
55.
1.
if
they
would
further
vs
,
and
make
vs
more
couragious
and
constant
in
the
profession
of
Gods
truth
,
and
in
the
practise
of
all
christian
duties
,
then
were
they
indeed
much
to
bee
esteemed
,
as
being
truely
profitable
;
but
the
base
as
well
as
the
honourable
,
haue
their
part
in
the
glad
tidings
of
the
Gospell
;
and
the
poore
as
well
as
the
rich
;
for
Christ
is
gotten
and
applied
by
faith
,
and
not
with
wealth
,
and
his
graces
after
which
our
soules
thirst
,
are
bought
without
money
,
as
the
prophet
speaketh
;
and
therefore
the
Apostle
Peter
in
the
abundance
of
spiritual
graces
,
wanting
these
outward
things
,
professeth
,
that
he
had
neither
gold
nor
siluer
.
Neither
Act.
3.
8.
doe
they
inable
vs
to
make
our
christian
profession
in
the
time
of
danger
,
or
imbolden
vs
to
suffer
for
the
testimonie
of
the
truth
,
nay
rather
wee
are
most
cowardly
in
performing
these
duties
,
when
we
most
abound
with
these
earthly
vanities
;
and
when
honour
and
riches
are
silent
for
feare
of
losse
,
pouerty
and
meannesse
make
a
bold
profession
:
whilest
Nicodemus
a
great
ruler
stealeth
to
Christ
by
night
,
the
poore
fishermen
follow
him
at
noone
day
.
And
hereof
it
is
that
when
the
most
bold
profession
was
to
bee
made
,
and
the
greatest
persecutions
to
be
suffered
for
the
name
of
Christ
,
Mat
.
10.
9.
10.
not
onely
the
immoderate
louing
and
desiring
,
but
euen
the
possessing
of
these
worldly
things
,
more
then
for
necessarie
vse
were
forbidden
,
because
Christ
knew
well
enough
,
that
their
possession
procured
loue
vnto
them
,
and
their
loue
wrought
a
feare
of
being
bereaued
of
the
things
beloued
,
and
this
feare
made
them
cowardly
and
backward
in
doing
or
suffering
any
great
thing
for
Christ
and
the
Gospell
.
And
thus
it
generally
appeareth
,
that
these
worldly
things
§.
Sect
.
7.
That
we
are
●ot
bet●ered
by
honours
,
riches
,
or
carnall
pleasures
.
doe
not
better
vs
in
that
which
is
best
and
most
desireable
;
the
which
also
might
be
easily
shewed
in
the
speciall
instances
of
honours
,
riches
and
carnall
pleasures
;
for
these
worldly
honours
being
things
outward
and
accidentall
,
doe
no
more
better
the
persons
of
those
that
haue
them
,
nor
make
them
more
eminent
and
high
,
in
true
worth
and
selfe
excellencie
,
then
it
increaseth
a
mans
stature
when
hee
sheweth
Chrysost
.
in
Ma●
.
Homil
.
59.
himselfe
in
the
top
of
a
tree
;
and
therefore
as
hee
were
ridiculous
,
who
being
a
dwarfe
,
should
boast
of
his
talnesse
,
because
hee
hath
gotten
an
high
standing
:
so
no
lesse
absurd
were
he
to
be
esteemed
,
who
being
aduanced
vnto
eminent
place
of
honour
and
dignitie
,
should
thinke
himselfe
bettered
by
this
outward
addition
,
being
otherwise
destitute
of
vertue
,
worth
,
and
selfe
excellencie
,
the
essentiall
parts
of
true
nobility
.
For
without
these
he
is
bettered
only
in
place
,
and
not
in
person
;
and
hauing
aspired
to
that
height
,
not
by
vertue
and
desert
,
but
by
the
vanity
and
proud
ambition
of
his
heart
,
his
highnesse
of
place
may
rather
be
ascribed
to
his
vaine
lightnesse
,
then
to
his
solid
goodnesse
,
euen
as
the
chaffe
lieth
higher
then
the
wheat
▪
because
it
is
lighter
,
and
not
because
it
is
better
.
Neither
are
wee
made
better
by
worldly
riches
in
those
respects
wherin
we
are
chiefly
good
,
because
these
are
inward
and
spirituall
,
and
those
externall
and
accidentall
;
in
regard
whereof
one
truely
saith
,
that
those
who
not
hauing
in
them
any
good
parts
or
selfe
excellency
,
doe
measure
their
goodnesse
by
their
goods
,
are
like
vnto
a
pennie
purse
full
of
money
,
which
hath
all
it
worth
Master
Greenham
.
from
that
which
it
containeth
;
and
therefore
is
contemned
as
a
thing
of
no
value
when
it
is
emptied
of
the
siluer
.
And
in
the
same
respect
they
are
not
vnfitly
compared
to
the
sheepe
with
the
golden
fleece
,
for
when
the
skin
was
much
sought
after
by
all
the
gallants
of
Greece
,
the
body
in
the
meane
time
was
contemned
,
and
respected
of
none
.
Neither
in
truth
doth
this
outward
wealth
make
vs
better
,
and
more
esteemeable
before
either
God
or
good
men
;
if
they
be
seuered
from
the
chiefe
riches
,
spirituall
grace
,
and
true
godlinesse
.
For
Iob
telleth
vs
that
God
respecteth
the
rich
no
more
Iob
.
34.
19
&
36.
19.
then
the
poore
,
and
that
hee
regardeth
not
our
riches
and
our
gold
.
The
Psalmist
saith
,
that
a
small
thing
to
the
iust
man
,
is
Psal
.
37.
16.
better
then
great
riches
to
the
wicked
and
mightie
:
and
the
Wise
man
teacheth
vs
,
that
the
poore
is
better
who
walketh
in
his
vprightnesse
,
then
he
that
peruerteth
his
waies
,
though
he
be
rich
;
and
preferreth
a
poore
and
wise
child
,
before
an
old
and
foolish
Pro
.
28.
6.
Eccles
.
4.
13.
king
that
will
no
more
be
admonished
.
And
as
God
doth
not
regard
any
for
their
wealth
;
so
neither
doe
the
godly
value
any
according
to
their
gold
,
but
according
to
their
goodnesse
:
for
as
one
saith
,
it
is
not
meet
to
despise
the
poore
man
Eccles
.
10.
24.
that
hath
vnderstanding
,
neither
is
it
conuenient
to
magnifie
the
rich
,
that
is
a
wicked
man
.
So
that
riches
are
so
farre
from
being
able
to
make
vs
glorious
in
heauen
,
that
they
haue
no
sufficiencie
in
them
to
make
vs
honourable
on
earth
;
so
far
from
commending
vs
vnto
God
,
that
they
doe
not
aduance
our
worth
and
esteeme
in
the
iudgement
of
godly
men
.
And
therefore
the
Apostle
Iames
taxeth
and
reproueth
those
,
who
respected
the
persons
of
rich
worldlings
more
then
poore
christians
,
or
one
exceeding
in
wealth
,
before
another
surpassing
him
in
godlinesse
;
saying
to
the
one
because
he
hath
Iam
.
2.
1.
2.
a
gold
ring
and
gay
apparell
,
sit
thou
heere
in
a
good
place
;
and
to
the
other
because
he
is
in
meane
attire
,
stand
thou
there
,
or
sit
heere
vnder
my
footstoole
;
because
hauing
no
skill
in
christian
heraldrie
they
tooke
vpon
them
to
dispose
of
places
,
seating
him
in
a
lower
place
who
is
of
better
descent
,
of
a
more
noble
house
,
better
stiled
,
and
better
mannered
,
euen
a
child
of
God
,
and
heire
of
heauen
,
because
of
his
plaine
habi●e
;
and
aduancing
another
of
base
quality
,
the
child
of
the
diuell
,
and
slaue
of
sinne
,
because
he
is
clothed
in
rich
apparell
.
And
surely
this
errour
must
needs
be
foule
:
for
if
riches
will
not
giue
vs
precedence
before
those
who
are
honourable
in
the
world
;
if
they
will
not
purchase
true
nobilitie
,
nor
place
vs
in
the
seate
of
true
honour
;
or
if
they
doe
,
yet
this
honour
is
esteemed
base
,
as
being
tied
to
their
wealth
,
rather
then
to
their
persons
(
for
if
euery
one
account
it
base
to
haue
all
his
esteeme
for
his
seruants
sake
;
it
is
much
more
base
to
be
esteemed
onely
for
his
money
sake
,
which
is
of
lesse
excellencie
:
)
then
how
much
lesse
can
this
riches
intitle
vs
to
the
true
nobility
of
a
christian
,
which
chiefly
consisteth
in
vertues
and
true
godlinesse
,
which
are
free
gifts
of
Gods
rich
grace
,
and
neuer
to
be
bought
for
Esa
.
55.
1.
any
money
?
Finally
,
wee
are
not
bettered
by
worldly
pleasures
in
those
maine
things
wherein
the
goodnesse
of
a
christian
chiefly
consisteth
,
we
are
not
furthered
by
them
in
our
course
of
godlines
,
nor
made
more
zealous
in
Gods
seruice
;
we
are
not
by
them
weaned
from
,
but
rather
wedded
vnto
the
world
,
nor
helped
forward
,
but
rather
hindered
in
attaining
vnto
our
heauenly
ioyes
;
yea
so
farre
are
they
from
bettering
vs
in
the
best
things
,
and
aduancing
vs
to
the
fruition
of
spirituall
grace
,
and
eternall
glory
,
that
they
doe
not
better
vs
in
worldly
things
:
for
they
doe
not
prolong
life
but
shorten
it
,
nor
preserue
health
but
impaire
it
,
nor
make
vs
honourable
,
but
disgrace
vs
,
nor
enrich
our
estate
,
but
rather
impaire
and
begger
it
:
how
vnprofitable
and
contemptible
therefore
are
these
vanities
,
which
neither
make
vs
better
to
God
,
nor
to
the
world
;
neither
more
honest
in
our selues
,
nor
more
honourable
in
others
estimation
?
CHAP.
XXI
.
That
worldly
things
profit
not
to
the
attaining
of
those
things
which
are
chiefly
good
,
nor
to
the
auoiding
of
our
greatest
euils
.
BVt
let
vs
descend
to
some
particulars
,
and
we
§.
Sect
.
1.
That
worldly
things
helpe
not
to
inrich
our
minds
with
vertue
and
Gods
sauing
graces
.
shall
easily
see
,
that
these
worldly
things
neither
helpe
vs
to
the
attaining
of
those
things
which
are
vnto
vs
chiefely
good
,
nor
to
the
auoiding
of
our
greatest
euils
:
they
do
not
inrich
our
minds
with
true
vertue
,
and
Gods
sauing
graces
,
they
do
not
make
vs
more
humble
,
mercifull
,
patient
,
zealous
,
nor
any
other
way
religious
:
yea
rather
doth
not
common
experience
teach
vs
,
that
worldly
prosperitie
is
a
stepmother
to
vertue
,
those
being
most
destitute
of
it
,
who
most
abound
in
worldly
things
;
and
they
most
rich
in
spirituall
grace
,
who
are
most
wanting
in
them
?
Do
we
not
continually
see
with
our
owne
eyes
,
that
it
is
not
those
who
are
aduanced
to
the
highest
honours
,
nor
those
who
abound
in
wealth
,
and
wallow
themselues
in
worldly
delights
,
that
frequent
the
schoole
of
vertue
and
godlinesse
,
the
Church
and
house
of
God
;
or
if
they
do
,
are
so
apt
to
learne
spirituall
instruction
,
and
to
profit
in
the
knowledge
of
Gods
sauing
truth
;
but
those
who
are
of
meane
condition
,
poore
estate
,
and
afflicted
with
worldly
crosses
?
so
as
it
may
be
truly
said
,
that
those
who
go
on
foot
,
yea
those
who
are
old
and
decrepite
,
sicke
,
lame
,
and
blind
,
do
make
more
diligent
speed
,
and
go
much
faster
to
the
Church
of
God
,
the
spirituall
market-place
of
our
soules
,
wherein
they
are
furnished
with
all
vertues
and
sauing
graces
;
then
those
who
ride
on
their
footcloathes
,
and
are
swiftly
hurried
in
their
gilded
coaches
,
or
they
who
haue
best
health
,
most
strength
,
and
the
greatest
share
in
all
manner
of
worldly
happinesse
.
And
therefore
as
sobrietie
and
abstinence
preserue
our
bodily
health
,
and
help
to
free
vs
from
those
diseases
which
come
of
fulnesse
and
repletion
;
so
the
want
or
sparing
vse
of
these
worldly
things
preserues
the
health
of
our
soules
,
making
them
strong
and
vigorous
in
grace
and
vertue
;
whereas
the
glutting
satietie
of
earthly
vanities
corrupts
the
mind
,
abates
our
spirituall
strength
,
and
filles
vs
full
of
the
corrupt
humors
of
vice
and
sinne
.
And
as
they
do
not
helpe
to
sow
in
vs
inwardly
the
seeds
§.
Sect
.
2.
That
worldly
things
do
not
make
vs
more
fruitfull
in
good
workes
.
of
grace
,
so
neither
do
they
cause
vs
to
bring
forth
outwardly
the
fruits
of
godlines
:
for
howsoeuer
the
ambitious
man
hath
attained
vnto
honors
and
preferments
,
wherby
he
is
enabled
to
defend
the
weake
and
to
shelter
the
poore
vnder
the
shadow
of
his
protection
:
yet
either
is
his
mind
so
wholly
taken
vp
with
his
purposes
and
plots
of
rising
,
that
he
hath
no
leasure
to
thinke
of
the
poore
,
or
scorneth
to
haue
his
thoughts
fixed
on
such
meane
subiects
,
or
finding
some
strong
opposition
,
dare
not
be
seene
in
the
poore
mans
cause
,
lest
crossing
his
compeeres
in
their
will
,
they
should
crosse
him
in
his
next
preferment
;
or
finally
,
so
spendeth
his
whole
state
in
bribes
,
and
wearieth
all
his
friends
in
his
owne
suits
,
for
his
further
aduancement
,
that
he
hath
neither
will
,
leasure
,
nor
meanes
to
do
good
vnto
any
in
distresse
,
nor
to
releeue
the
necessities
of
those
that
are
afflicted
.
So
likewise
they
who
set
their
harts
vpon
pleasures
,
though
they
abound
in
superfluitie
,
yet
are
they
most
poore
in
charitie
,
and
in
the
workes
of
mercie
;
for
as
they
exceed
in
wealth
,
so
also
in
riot
and
excesse
,
and
all
they
can
rake
together
is
little
enough
to
minister
to
their
voluptuousnes
,
and
to
consume
in
pleasures
:
yea
so
wholly
are
they
set
on
their
delights
,
that
they
had
rather
spend
many
pounds
in
feasts
and
banquetting
,
in
maskes
and
shewes
,
sports
and
pastimes
,
then
to
giue
a
few
shillings
towards
the
reliefe
of
a
poore
Christian
;
and
can
more
willingly
find
in
their
hearts
,
that
many
should
perish
for
want
of
food
,
then
to
abate
the
least
part
of
their
pleasure
,
or
denie
vnto
their
neuer
satisfied
soules
any
one
delight
.
Finally
,
if
a
man
set
his
heart
vpon
the
earthly
Mammon
,
though
hee
abound
in
wealth
,
yet
is
hee
sure
to
bee
most
poore
in
good
workes
,
though
he
flow
in
the
plentie
of
meanes
,
whereby
he
is
inabled
to
do
good
,
and
to
exercise
his
bountie
in
the
workes
of
mercie
,
yet
are
his
fruits
and
good
works
at
the
lowest
ebbe
,
because
his
couetous
mind
still
maketh
him
beleeue
that
he
hath
neuer
enough
for
his
owne
store
.
And
by
reason
of
this
vnsatiable
greedinesse
,
these
rich
misers
are
euer
readie
,
like
spunges
,
to
suck
vp
any
gaine
and
profit
,
but
when
they
haue
it
,
will
part
with
none
,
vnlesse
they
be
pressed
,
and
as
it
were
crushed
with
violence
or
importunitie
.
Though
Nabal
was
1.
Sam
.
25.
2.
10.
11.
exceeding
rich
,
and
able
to
feast
his
followers
like
a
King
,
yet
it
was
neither
the
desert
,
nor
humble
suite
of
Dauid
that
could
obtaine
at
his
hands
the
least
pittance
of
his
abounding
plentie
.
Though
the
rich
man
in
the
Gospell
tooke
care
Luke
12.
enough
,
and
more
then
he
needed
,
to
fill
his
barnes
,
yet
so
carelesse
was
he
in
doing
good
,
that
when
his
barnes
were
ouer
full
,
he
rather
resolued
to
inlarge
them
to
his
great
cost
Luke
16.
and
trouble
,
then
he
would
part
with
any
of
his
store
in
doing
●he
workes
of
mercie
,
and
releeuing
those
who
stood
in
need
:
and
though
Diues
went
in
purple
and
fine
linnen
,
and
fared
deliciously
euery
day
,
yet
could
he
not
spare
the
verie
crummes
that
fell
from
his
table
,
to
keepe
poore
Lazarus
from
perishing
with
hunger
.
So
that
(
as
the
Sonne
of
Syrach
speaketh
)
If
the
couetous
man
doth
any
good
,
he
doth
it
▪
not
knowing
Ecclesiasticu●
14.
7.
thereof
,
and
against
his
will
:
and
rather
then
he
will
part
with
his
wealth
to
any
good
vses
,
he
will
part
with
his
soule
,
and
vtterly
abandon
the
meanes
of
his
owne
saluation
;
as
we
may
see
in
the
example
of
the
rich
yong
man
in
the
Gospell
,
who
heard
Christ
with
so●e
patience
,
till
he
told
him
of
parting
with
his
goods
towards
the
reliefe
of
the
poore
;
but
thē
Matth
.
19.
2●
.
he
goeth
away
sorowful
,
because
he
could
not
saue
his
soule
,
and
reserue
his
mammon
too
,
and
desireth
no
further
to
haue
part
in
Christ
,
or
in
his
heauenly
instructions
.
And
this
commeth
to
passe
,
because
riches
do
naturally
inflame
the
hearts
of
couetous
men
towards
them
;
and
loue
making
them
loath
to
part
with
the
thing
loued
,
causes
them
rather
to
reserue
their
wealth
with
the
hazard
of
their
soules
,
then
they
will
ascertaine
themselues
of
the
least
losse
,
by
feeding
the
hungrie
,
and
supplying
the
necessities
of
those
that
want
.
In
regard
whereof
these
couetous
wretches
may
be
fitly
likened
to
the
minerall
mountaines
,
which
are
full
of
gold
and
siluer
,
but
barren
and
vnfruitfull
;
for
so
barren
he
is
in
good
works
,
that
(
as
one
saith
)
he
neuer
doth
well
but
when
he
dieth
,
seeing
then
he
hath
an
end
of
his
vnsatiable
couetousnesse
,
and
setteth
at
libertie
those
riches
for
the
good
of
others
,
which
were
long
enthralled
in
a
wretched
bondage
:
for
whilest
he
liueth
he
will
part
with
nothing
which
he
possesseth
,
but
rather
then
the
poore
shall
share
with
him
in
any
part
of
his
superfluitie
,
he
will
spend
it
on
his
backe
in
excessiue
brauerie
,
on
his
horse
in
rich
furniture
,
yea
vpon
his
senselesse
walles
,
and
the
very
floore
whereon
he
treadeth
.
Furthermore
,
these
worldly
things
do
not
make
those
§.
Sect
.
3.
That
worldly
things
do
not
make
them
who
haue
them
more
merrie
and
cheerefull
.
merrie
and
cheerefull
,
who
most
abound
with
them
,
if
their
hearts
and
affections
be
seated
on
them
;
he
that
doteth
vpon
honors
,
doth
not
so
much
ioy
in
twentie
gotten
preferments
,
as
he
doth
fret
at
one
missed
,
nor
reioyceth
in
that
he
is
aduanced
before
many
,
but
is
vexed
because
he
seeth
any
preferred
before
him
;
neither
is
he
so
much
cheared
in
his
mind
,
because
he
hath
the
reuerence
and
obeysance
of
cap
and
knee
,
from
almost
all
men
,
as
he
is
tormented
if
any
one
man
wilfully
denieth
him
that
dutie
and
obseruance
which
he
expecteth
,
his
proud
heart
making
him
beleeue
that
his
worth
well
deserueth
it
.
So
when
Haman
being
surfetted
with
ioy
,
in
regard
of
the
Kings
especiall
fauour
,
came
forth
and
saw
Mordecai
neglect
him
,
in
the
middest
of
his
iollitie
Hester
5.
9.
10.
11.
13.
and
gladnes
,
he
was
filled
with
indignation
,
and
like
a
forlorne
man
,
full
of
discontent
,
he
retireth
himselfe
home
,
and
telleth
his
wife
and
friends
of
all
his
riches
,
glorie
,
and
speciall
fauours
,
which
he
had
receiued
both
from
the
King
and
Queene
;
but
concludeth
that
all
the
honor
which
he
had
from
all
besides
Mordecai
did
him
no
good
,
because
he
alone
did
not
respect
and
reuerence
him
.
So
what
pleasure
and
delight
hath
he
,
who
abounding
in
riches
,
doth
set
his
hart
vpon
them
,
more
then
the
poore
man
,
who
hath
but
a
small
competencie
,
and
only
necessaries
to
releeue
him
?
Yea
doth
not
this
man
sleepe
more
soundly
,
feed
more
sauourly
and
with
greater
delight
;
looke
more
cheerefully
,
and
reioyce
more
heartily
then
he
who
is
ouer-burthened
with
his
abundance
?
For
whilest
he
securely
enioyeth
that
he
hath
,
and
contenteth
himselfe
if
he
haue
but
necessaries
to
sustaine
nature
,
the
other
is
not
so
much
delighted
with
that
hee
hath
,
as
hee
is
vexed
because
hee
hath
no
more
;
nor
reioyceth
so
much
in
that
he
is
rich
,
as
he
grieueth
to
see
any
richer
.
And
this
maketh
him
to
beate
his
braines
,
and
oppresse
his
mind
,
and
spend
his
strength
with
worldly
cares
,
and
with
multitude
of
businesse
,
either
that
hee
may
get
more
,
or
at
least
safely
keepe
that
hee
already
hath
.
And
when
in
his
great
state
any
thing
miscarieth
,
or
hee
by
any
casualtie
sustaineth
some
tr●fl●ng
losse
,
he
eateth
out
his
heart
with
griefe
,
and
is
more
fretted
and
vexed
by
losing
that
little
,
then
he
is
cheared
and
delighted
with
all
the
rest
which
he
still
inioyeth
.
In
Auarus
pulchritudine
coeli
non
delectatur
,
quia
sibi
non
affert
aurum
,
nec
magnitudine
&
motu
solis
,
quo●iam
non
immittit
in
d●mum
suam
aureos
radios
.
Chrysost
.
in
Matth
.
26.
Homil
.
84.
a
word
,
if
a
mans
heart
be
set
vpon
couetousnesse
,
hee
taketh
comfort
and
pleasure
in
nothing
which
doth
not
bring
vnto
him
some
profit
,
nor
in
these
things
neither
,
if
(
as
they
seldome
doe
)
they
doe
not
in
gaine
answere
his
expectation
;
he
taketh
no
pleasure
in
beholding
the
heauens
,
because
they
send
not
downe
siluer
showers
;
the
sunne
in
his
chiefe
glory
delighteth
him
not
,
because
it
doth
not
shine
with
golden
beames
:
yea
hee
hath
no
comfort
and
ioy
in
God
himselfe
,
no
further
then
hee
expecteth
from
him
gaine
and
profit
.
Contrariwise
,
he
spendeth
his
daies
in
murmuring
and
repining
,
alwaies
caring
and
fearing
,
and
neuer
being
at
rest
:
if
there
be
faire
weather
,
he
straight
complaineth
of
drought
;
if
a
little
foule
come
,
he
saith
all
will
be
drowned
and
rotted
;
hee
is
alike
discontented
with
great
plenty
,
and
with
great
dearth
;
the
one
because
he
enuieth
his
neighbour
,
the
other
because
he
feareth
to
want
himselfe
.
And
faine
would
hee
,
if
he
could
tell
how
,
haue
plentie
in
his
owne
fields
,
and
scarcity
in
other
mens
;
superfluitie
at
home
,
and
dearth
abrode
,
that
he
might
sell
his
corne
at
the
dearer
rate
.
In
respect
of
Aristonymus
apud
Stobaeum
Serm
.
8.
all
which
cares
,
feares
,
and
griefes
:
the
couetous
mans
life
though
he
be
neuer
so
rich
,
is
compared
to
a
funerall
feast
,
which
hath
abundance
of
all
things
sauing
mirth
and
comfort
.
An
example
whereof
we
haue
in
Ahab
,
who
though
he
possessed
a
kingdome
,
yet
because
he
desired
,
and
could
not
haue
Naboths
vineyard
,
was
so
farre
from
reioycing
in
all
that
he
had
,
that
he
was
euen
sicke
with
griefe
,
casting
himselfe
on
his
bed
,
and
refusing
his
food
,
as
though
hee
had
lost
all
,
1.
King
.
27.
4.
whereas
he
onely
wanted
that
which
hee
neuer
had
.
So
that
it
is
not
a
kingdome
of
wealth
that
will
purchase
to
a
couetous
man
a
dram
of
pleasure
,
it
being
so
ordered
by
Gods
wise
and
gratious
prouidence
,
that
pleasures
should
not
bee
purchased
with
gold
and
siluer
(
for
then
rich
men
would
haue
ingrossed
them
into
their
owne
hands
to
sell
them
againe
at
dearer
rates
)
but
rather
he
would
haue
them
bought
with
the
coine
of
labour
and
necessitie
,
that
the
poore
might
haue
a
larger
share
in
them
then
they
who
abound
in
wealth
,
and
contrariwise
hath
ioyned
griefe
,
care
and
●umbersome
trouble
with
riches
and
abundance
,
that
no
man
should
immoderately
desire
them
.
So
the
Apostle
saith
,
that
the
desire
of
money
is
the
roote
of
all
euill
,
which
while
some
lusted
after
,
1.
Tim
.
6.
10.
they
erred
from
the
faith
,
and
pierced
themselues
thorow
with
many
sorrowes
.
Finally
,
euen
the
pleasures
of
the
world
are
void
of
all
§.
Sect
.
4.
That
worldly
pleasures
are
void
of
true
pleasure
and
sound
delight
.
pleasure
and
sound
delight
;
for
seeing
they
chiefly
consist
in
those
things
which
delight
the
flesh
,
and
satisfie
the
carnall
appetite
,
they
are
seldome
vsed
without
sin
,
which
in
those
whose
consciences
are
not
quite
seared
,
hath
such
a
sting
accompanying
it
,
that
it
marreth
all
their
mirth
,
leauing
after
a
short
and
vanishing
pleasure
(
which
a
little
while
delighteth
the
eye
,
eare
,
and
pallet
,
or
at
vtmost
reacheth
no
further
then
the
throate
,
)
much
trouble
and
anguish
of
mind
.
For
what
is
worldly
pleasure
,
but
as
one
calleth
it
,
vnpunished
wickednesse
,
which
consisteth
chiefly
in
reuelling
and
riot
,
in
fornication
and
vncleannesse
,
in
vaine
sights
and
Saeculi
laeritia
est
impunita
nequitia
,
&c.
August
.
in
Ioan
.
tract
.
12.
tom
.
9.
shewes
,
in
gluttonie
and
drunkennesse
;
and
this
is
the
worlds
delight
,
if
impunity
also
be
ioyned
with
it
?
Now
seeing
euery
one
of
vs
hath
a
law
without
vs
,
forbidding
and
condemning
sinne
;
and
a
conscience
within
vs
accusing
vs
as
transgressors
,
and
applying
vnto
vs
those
threatnings
of
heauie
iudgements
which
the
law
denounceth
against
sinners
;
therfore
it
is
not
possible
for
worldly
men
to
take
any
sound
and
solid
ioy
and
comfort
in
these
sinfull
delights
;
but
when
they
seeme
most
iocund
and
pleasant
,
they
reioyce
(
as
the
Apostle
●
.
Cor
.
5.
12.
speaketh
)
onely
in
the
face
,
and
not
in
the
heart
.
And
as
the
Wise
man
saith
,
their
laughter
is
madnesse
,
like
to
the
laughter
of
phranticke
men
,
which
is
onely
from
the
teeth
outward
,
and
not
naturall
and
kindly
;
or
vnto
those
who
are
tickled
,
which
laugh
in
their
torment
,
as
though
they
were
Eccles
.
●
.
2.
rauished
with
ioy
,
when
as
inwardly
they
are
vexed
,
and
not
delighted
.
And
as
the
mourning
and
sorrow
of
the
faithfull
is
not
to
be
reputed
any
extreame
and
bitter
griefe
,
because
it
is
mixed
with
so
much
ioy
and
comfort
;
and
therefore
the
Apostle
maketh
it
but
a
seeming
sorrow
:
where
hee
saith
,
As
sorrowing
,
and
yet
alwaies
reioycing
:
so
contrariwise
wicked
2.
Cor
.
6.
10.
worldlings
haue
no
true
ioy
in
their
worldly
pleasures
,
which
is
proper
and
peculiar
vnto
faithfull
men
,
in
their
honest
delights
,
which
are
warranted
by
the
word
,
and
approued
by
their
owne
conscience
,
but
onely
a
counterfait
semblance
thereof
;
so
that
it
may
as
truely
be
said
of
them
,
as
reioycing
,
and
yet
alwaies
sorrowing
:
for
they
that
laugh
when
Nulla
verior
miseria
quam
fa●sa
laetitia
.
Bernard
.
tract
.
de
gra●ia
&
lib
.
arbit
.
they
doe
euil
,
they
laugh
,
but
they
reioyce
not
;
and
(
as
one
saith
)
there
is
no
truer
miserie
,
then
this
false
ioy
.
Now
if
any
worldlings
boast
that
they
securely
inioy
their
delights
,
without
any
such
pangs
and
terrours
,
it
is
a
manifest
argument
,
that
they
haue
a
seared
conscience
and
hard
heart
,
and
are
giuen
ouer
of
God
to
a
reprobate
mind
,
and
to
commit
sinne
with
greedinesse
,
till
Gods
wrath
from
heauen
bee
reuealed
Rom
.
1.
against
them
?
And
consequently
they
of
all
other
are
August
.
enarrat
.
in
.
Psal
.
67.
tom
.
8.
most
sharpely
punished
,
when
as
they
haue
no
sense
of
their
punishment
,
and
are
most
seuerely
beaten
when
as
they
brag
that
they
doe
not
smart
.
Lastly
,
whereas
it
is
one
of
the
chiefe
comforts
in
this
life
§.
Sect
.
5.
That
worldly
things
assure
vs
neither
of
the
loue
of
God
nor
men
.
to
be
in
the
loue
and
fauour
of
God
and
men
,
outward
prosperity
and
abundance
of
these
earthly
things
,
assureth
vs
of
neither
of
them
;
for
it
is
not
a
signe
that
wee
are
chosen
of
Christ
,
that
the
world
loueth
vs
,
seeing
it
loueth
onely
his
owne
,
and
hateth
those
who
follow
Christ
.
It
is
not
a
signe
of
our
adoption
when
we
flourish
in
prosperitie
,
seeing
the
Lord
chastizeth
all
those
whom
he
loueth
,
and
they
are
bastards
Ioh
.
15.
19.
and
not
sonnes
whom
he
correcteth
not
;
whereas
contrariwise
Apoc
.
3.
13.
wicked
men
doe
most
flourish
in
prosperity
,
as
before
Heb
.
12.
6.
I
haue
shewed
.
It
is
no
good
signe
that
wee
are
in
the
way
to
heauen
when
we
haue
all
wee
can
wish
,
and
find
all
things
about
vs
pleasant
and
comfortable
,
seeing
the
Scriptures
teach
vs
,
that
those
must
first
bee
conformable
vnto
Christ
in
sufferings
,
who
afterwards
must
bee
conformable
vnto
him
in
glory
,
that
the
way
to
eternall
happinesse
is
afflicted
and
straite
,
and
that
by
manifold
tribulations
we
must
enter
into
the
kingdome
of
heauen
.
Againe
,
this
state
of
prosperity
assureth
vs
not
of
the
fauour
of
men
;
yea
rather
it
maketh
vs
vtterly
vncertain
who
are
our
friends
,
and
who
are
not
:
For
they
who
flourish
in
the
world
haue
many
friends
in
shew
,
and
few
in
truth
,
seeing
they
are
friends
to
their
prosperity
,
and
not
to
themselues
,
they
honour
their
places
and
not
their
persons
;
it
is
the
idoll
of
wealth
which
the
route
adoreth
,
and
not
the
asse
that
beareth
it
;
it
is
the
honie
of
profit
which
these
hungrie
●lies
haunt
,
and
not
the
pot
that
keepeth
it
;
which
being
cleane
washed
,
and
the
honie
put
into
another
vessell
,
they
straight
leaue
that
,
and
as
eagerly
follow
this
.
It
is
not
the
man
but
mirth
which
is
affected
;
and
so
long
as
they
banquet
,
feast
,
and
sport
together
,
they
make
great
loue
and
friendship
one
to
another
;
but
let
the
bond
of
pleasure
bee
once
broken
,
by
want
,
or
sicknesse
,
and
these
friends
are
straightway
scattered
.
And
yet
are
men
so
blinded
with
selfe-loue
,
that
being
in
prosperity
,
they
thinke
they
haue
so
many
friends
as
they
haue
flatterers
;
and
howsoeuer
their
owne
hearts
tell
them
,
that
they
themselues
fawne
vpon
many
whom
they
doe
not
affect
,
and
bow
vnto
a
number
whom
they
doe
not
inwardly
honour
,
and
keepe
company
with
diuers
,
not
for
any
great
loue
to
their
persons
,
but
because
they
are
fit
instruments
of
their
pleasure
and
delight
;
yet
such
an
opinion
they
haue
of
their
owne
worth
,
that
they
doe
not
once
imagine
that
others
pay
them
with
their
owne
coine
,
but
verily
thinke
that
they
are
in
good
sadnesse
,
though
themselues
iest
,
and
that
all
the
honour
and
respect
,
loue
and
friendship
which
other
men
shew
vnto
them
,
is
simple
and
from
the
heart
,
though
they
know
that
themselues
make
as
faire
a
shew
,
and
yet
doe
but
counterfait
and
dissemble
.
And
thus
it
appeareth
that
these
worldly
things
doe
not
§.
Sect
6.
That
worldly
things
do
not
helpe
to
free
v●
from
our
greatest
euils
:
as
first
they
do
not
deliuer
vs
from
dangers
.
1.
Sam
.
12.
21.
profit
,
in
helping
vs
to
attaine
vnto
those
things
which
are
most
esteemeable
.
But
besides
they
are
alike
vnprofitable
for
the
freeing
of
vs
from
the
greatest
euils
,
and
succouring
and
deliuering
vs
in
our
greatest
extremities
.
So
the
Prophet
Samuel
calleth
them
vaine
things
which
cannot
profit
vs
,
nor
deliuer
vs
,
because
they
are
but
vanitie
.
For
first
,
they
do
not
free
vs
from
dangers
,
nor
deliuer
vs
when
we
are
fallen
into
them
,
only
in
the
time
of
securitie
and
peace
,
they
promise
vs
immunitie
and
freedome
from
perils
,
and
in
the
time
of
danger
they
allure
vs
to
relie
vpon
them
;
but
when
we
come
into
our
greatest
extremities
,
they
proue
but
reeds
and
broken
staues
,
which
do
not
support
vs
,
but
rather
wound
our
hearts
with
griefe
,
when
as
wee
see
our selues
forsaken
of
those
things
in
time
of
need
,
wherein
we
placed
our
chiefe
confidence
.
And
as
those
who
hauing
fallen
into
the
water
,
and
are
in
danger
of
drowning
,
do
as
they
are
falling
,
or
whilest
they
are
floting
on
the
water
,
catch
hold
on
that
which
is
next
at
hand
,
neuer
considering
whether
it
be
sufficient
to
stay
and
hold
them
vp
;
and
so
their
support
prouing
weake
and
rotten
,
faileth
and
falleth
with
them
:
so
worldly
men
being
readie
to
fall
into
the
pit
of
danger
,
do
suddenly
catch
hold
of
the
weake
and
brittle
staies
of
earthly
things
,
because
they
are
neere
them
and
subiect
to
their
sense
and
sight
;
but
they
faile
in
their
greatest
extremitie
,
and
notwithstanding
any
helpe
which
they
will
or
can
afford
,
they
may
well
be
drowned
in
a
sea
of
dangers
,
and
perish
whilest
they
hold
those
too
weak
staies
betweene
their
hands
.
And
as
they
do
not
at
al
help
vs
themselues
,
so
do
they
disappoint
and
vtterly
depriue
vs
of
our
chiefe
hope
&
helpe
which
we
should
haue
in
God
;
partly
whilest
trusting
vnto
them
for
deliuerance
,
we
either
not
at
all
,
or
but
in
formall
and
●aint
manner
haue
our
recourse
vnto
him
,
and
craue
his
helpe
,
and
partly
because
they
haue
made
vs
so
to
offend
and
displease
God
,
that
he
will
not
helpe
vs.
For
when
we
haue
in
the
time
of
our
peace
and
prosperitie
giuen
our
hearts
,
which
is
Gods
proper
due
,
vnto
these
earthly
idols
,
and
haue
loued
and
trusted
in
these
creatures
more
then
in
the
Creator
,
neuer
leauing
them
,
or
leaning
towards
him
,
til
we
haue
plainly
found
their
insufficiencie
and
our
owne
error
;
then
though
we
call
vpon
God
he
will
not
heare
vs
,
though
we
flie
vnto
him
he
will
Iu●ges
10.
14.
not
helpe
vs
,
but
will
in
the
time
of
our
aduersitie
leaue
vs
vnto
those
idols
for
succour
and
deliuerance
,
vpon
which
in
the
time
of
our
prosperitie
we
rested
and
relied
;
and
suffer
vs
to
fall
in
our
owne
ruine
,
which
we
haue
brought
vpon
our selues
by
our
vaine
confidence
:
thus
the
Wise
man
telleth
vs
,
that
he
who
trusteth
in
his
riches
shall
fall
;
and
Iob
coucheth
Prou.
11.
28.
both
these
together
,
shewing
that
neither
will
the
worldling
pray
,
nor
the
Lord
heare
him
in
the
time
of
trouble
.
What
hope
(
saith
he
)
hath
the
hypocrite
when
he
hath
heaped
vp
riches
,
Iob
27.
9.
10.
if
God
take
away
his
soule
?
will
God
heare
his
crie
when
trouble
commeth
vpon
him
?
will
he
set
his
delite
vpon
the
Almightie
?
will
he
call
vpon
God
at
all
times
?
So
that
(
as
one
saith
)
in
respect
Diues
in
conscientia
securior
dormit
in
terra
,
quam
diues
in
purpura
.
August
.
serm
.
112.
T●m
.
10.
of
immunitie
from
dangers
,
they
may
sleepe
more
securely
who
are
rich
in
their
consciences
,
then
they
who
are
rich
in
these
earthly
vanities
;
for
the
all-sufficient
God
being
the
staffe
of
their
stay
,
vpholdeth
and
supporteth
them
in
the
day
of
danger
,
but
these
who
put
their
trust
in
these
worldly
things
,
may
truly
say
with
the
wicked
,
We
haue
made
falshood
Esay
28.
15.
our
refuge
,
and
vnder
vanitie
are
we
hid
:
for
the
Lord
will
bring
vpon
them
the
euils
which
they
feared
not
,
&
in
their
greatest
extremitie
,
he
will
make
the
cords
of
their
confidence
as
weake
as
a
rotten
threed
,
exposing
them
to
the
laughter
and
scorne
of
all
the
godly
,
because
they
hauing
left
the
Lord
,
their
sure
and
sufficient
hold
,
and
rested
vpon
these
broken
reeds
for
helpe
,
haue
caught
a
downe-fall
through
their
owne
folly
.
So
the
Psalmist
saith
,
that
when
God
shall
execute
iudgment
in
the
destruction
of
these
wicked
worldlings
,
the
righteous
shall
see
it
and
feare
,
and
shall
laugh
at
them
,
Psalme
52.
7.
8.
saying
,
behold
the
man
that
tooke
not
God
for
his
strength
,
but
trusted
in
the
multitude
of
his
riches
,
and
strengthened
himselfe
in
his
sub●tance
:
but
I
(
saith
he
)
shall
be
like
a
greene
oliue
tree
in
the
house
of
God
▪
for
I
haue
trusted
in
the
mercie
of
God
for
euer
and
euer
.
Furthermore
,
the
abundance
of
these
earthly
things
doth
§.
Sect
7.
Worldly
things
do
not
cure
the
bodie
of
sicknesses
and
diseases
.
not
cure
the
bodie
of
sicknesses
and
diseases
,
which
not
being
remoued
make
all
the
worlds
comforts
meerely
vncomfortable
.
It
is
not
worldly
preferments
,
nor
the
praises
of
men
,
nor
the
highes
seate
,
that
will
cure
the
gout
,
apoplexie
,
consumption
and
the
rest
;
it
is
not
the
cap
and
the
knee
,
which
will
preserue
them
to
whom
these
courtesies
are
done
,
from
stooping
vnto
sicknesse
.
It
is
not
the
honorable
garter
that
will
cure
the
gout
,
or
the
chaire
of
estate
that
will
helpe
the
stone
and
collicke
,
nor
the
crowne
it selfe
that
will
ease
the
head
ach
.
Neither
are
riches
more
profitable
for
these
purposes
;
for
though
a
man
haue
goodly
houses
,
rich
furniture
,
great
reuenewes
,
and
abundance
of
gold
and
siluer
;
yet
all
will
not
preuent
the
least
sicknesse
before
it
commeth
,
nor
free
him
of
it
when
it
hath
seazed
on
him
:
yea
rather
they
are
causes
of
weakening
the
strength
and
impairing
the
health
:
for
who
seeth
not
by
continuall
experience
that
the
poore
do
much
excell
the
rich
;
countrimen
,
citizens
;
and
seruants
their
masters
in
health
and
strength
,
being
much
more
able
to
indure
hunger
and
thirst
,
heate
and
cold
,
watching
and
painfull
labour
;
and
to
continue
in
these
laborious
imployments
without
any
great
wearinesse
,
and
with
much
chearefulnes
,
which
in
an
instant
would
quite
tire
the
other
?
And
this
commeth
to
passe
,
first
,
because
riches
do
make
men
wanton
and
effeminate
,
whilest
they
ouer-tenderly
looke
to
their
bodie
,
not
suffering
it
to
indure
any
hardnes
,
but
inuring
it
to
warmth
,
daintines
,
and
ease
,
which
in
a
while
custome
maketh
so
necessarie
,
that
they
cannot
want
any
thing
which
they
haue
before
vsed
without
impairing
of
their
health
.
Secondly
,
because
either
in
getting
,
keeping
,
or
disposing
their
riches
or
else
by
all
these
ioyned
together
,
their
heads
are
filled
with
cares
,
which
will
not
let
them
sleepe
,
nor
take
their
●est
,
without
which
health
cannot
long
continue
.
So
the
Wise
man
saith
,
that
the
abundance
of
the
rich
will
not
suffer
Eccles
.
5.
9.
10.
them
to
sleepe
,
whereas
the
labouring
man
sleepeth
soundly
,
whether
it
be
much
or
little
that
he
eateth
.
And
the
Son
of
Syrach
Ecclesiasticus
31.
1.
2.
telleth
vs
,
that
waking
after
riches
doth
pine
away
the
bodie
,
and
the
care
thereof
driueth
away
sleepe
:
This
waking
care
breaketh
the
sleepe
,
as
a
great
sicknesse
,
breaketh
it
.
Thirdly
,
they
impaire
the
health
,
as
they
minister
food
to
voluptuousnes
whereon
it
surfetteth
.
In
regard
whereof
one
demandeth
what
we
gaine
by
our
riches
,
but
drunkennesse
,
gluttonie
,
and
absurd
pleasures
of
all
sorts
,
which
doe
more
hurt
and
torment
vs
,
Chrysost
.
in
Philip
.
3.
ser
.
10.
then
most
cruell
masters
their
slaues
and
bondmen
.
Lastly
,
they
prepare
the
seeds
for
all
sicknesses
and
diseases
through
their
idlenesse
;
for
making
it
not
only
a
matter
of
ease
,
but
of
honor
and
state
,
to
abstaine
from
all
labour
themselues
,
and
to
do
all
their
businesse
by
their
seruants
and
deputies
,
they
lose
that
needfull
exercise
which
preserueth
health
,
and
for
want
of
stirring
,
suffer
hurtfull
humors
to
increase
and
abound
in
them
:
neither
haue
they
that
stomacke
and
appetite
to
their
meat
,
which
they
that
labour
haue
,
but
come
to
their
full
tables
,
with
fuller
bellies
and
cloyed
appetites
,
and
so
either
eate
nothing
,
or
that
which
is
worse
,
against
their
stomacks
.
And
whereas
they
who
take
paines
need
no
other
sauce
but
salt
and
hunger
to
sharpen
their
appetite
,
because
exercise
helpeth
their
digestion
,
and
renueth
their
hunger
,
which
giueth
a
good
rellish
to
their
coursest
fare
,
and
maketh
it
wholesome
nourishment
for
their
bodies
:
contrariwise
,
they
who
spend
their
time
in
sloth
and
idlenes
,
wanting
this
helpe
for
their
concoction
,
come
to
the
table
,
hauing
their
stomackes
full
of
the
last
meales
crudities
,
which
maketh
them
to
loath
their
greatest
dainties
,
and
so
either
to
fast
,
or
to
replenish
and
cram
their
bellies
with
renued
gluttonie
.
And
as
this
abundance
being
vsually
ab●sed
doth
impaire
health
,
so
being
sicke
,
it
commonly
doth
not
helpe
vs
,
but
hinder
our
recouerie
:
and
whereas
the
poorer
sort
are
much
lesse
prone
vnto
sicknesse
,
or
being
sicke
,
commonly
need
not
the
Physitians
helpe
,
hauing
only
some
kitchin
physicke
,
and
knowne
remedies
,
which
being
helped
with
the
strength
of
their
nature
,
do
easily
restore
them
to
their
health
;
the
richer
sort
doe
more
easily
,
and
often
fall
into
diseases
,
of
which
through
their
effeminate
weaknes
,
and
want
of
naturall
strength
they
cannot
recouer
;
and
therefore
are
faine
to
flie
to
the
Physition
vpon
euery
slight
occasion
,
from
many
of
which
they
receiue
so
much
the
slower
help
,
by
how
much
the
greater
store
of
money
they
haue
to
bestow
vpon
them
;
and
if
they
be
not
men
of
the
better
conscience
,
all
the
good
their
wealth
doth
,
is
to
betray
thē
vnto
further
torment
,
and
to
make
their
liues
to
become
a
prey
.
By
all
which
it
appeareth
that
riches
doe
neither
preserue
health
,
nor
cure
diseases
;
yea
rather
it
may
bee
truely
said
,
that
the
halles
of
the
Morborum
d●micitium
est
diuitum
aula
.
rich
are
the
chiefe
harborrowes
where
diseases
inhabit
.
For
as
wormes
soonest
breed
in
softest
woods
,
and
cankers
most
commonly
gall
and
fret
the
goalest
trees
,
which
are
fullest
of
sap
:
so
sicknesses
most
easilie
sease
vpon
such
bodies
as
are
made
most
soft
and
effeminate
with
ease
,
wantonnesse
,
and
luxurious
abundance
;
they
hauing
all
diseases
incident
to
others
,
common
vnto
them
,
and
certaine
kinds
of
sicknesses
proper
and
peculiar
to
themselues
,
with
which
a
man
shall
seldome
heare
that
any
poore
man
is
troubled
,
as
gouts
,
palsies
,
apoplexies
and
such
like
,
which
are
commonly
the
fruits
of
too
great
ease
and
plenty
.
The
like
also
may
be
said
of
worldly
pleasures
,
which
being
§.
Sect
.
8.
Pleasures
doe
not
cure
diseases
.
immoderately
loued
,
and
excessiuely
vsed
,
may
well
for
the
time
delight
the
sicke
,
but
can
neuer
cure
the
sicknesse
.
Yea
rather
if
we
aske
the
physitians
they
will
tell
vs
,
that
as
temperance
and
abstinence
from
these
voluptuous
pleasures
is
a
speciall
meanes
both
to
preserue
and
recouer
health
;
so
the
ouermuch
vse
of
them
is
the
chiefe
cause
of
all
sicknesses
and
diseases
,
and
a
notable
hinderance
vnto
the
recouerie
of
our
health
,
when
by
any
other
accident
it
is
impaired
.
For
as
one
saith
,
he
that
inureth
a
weake
and
sickly
body
to
excesse
Lysimacus
apud
Plutarchum
.
of
voluptuous
pleasures
;
is
like
vnto
him
who
launceth
a
leaking
and
rotten
ship
into
the
maine
,
for
they
doe
not
cure
his
maledies
,
but
making
open
passages
to
let
in
a
whole
flood
of
more
desperate
diseases
,
they
doe
in
the
end
wracke
and
sincke
him
.
Hence
it
is
that
the
Grecians
(
as
one
well
Intem
perantes
{αβγδ}
,
valetudinarios
{αβγδ}
appellarunt
.
Clemens
.
Alexand
.
paedag
.
lib
.
2.
cap
.
1.
obserued
)
called
the
intemperate
,
and
they
who
wanted
health
by
the
same
name
,
onely
with
the
difference
of
one
letter
,
to
note
the
great
affinity
that
is
betweene
sicknesse
and
intemperance
.
The
which
as
it
is
true
of
the
immoderate
vse
of
all
kinds
of
pleasures
,
so
especially
of
those
which
consist
in
eating
and
drinking
:
for
howsoeuer
the
sober
and
moderate
vse
of
meats
and
drinks
is
a
meanes
ordained
of
God
to
preserue
and
recouer
health
and
strength
,
and
to
affect
vs
also
with
honest
delights
;
yet
when
men
set
their
hearrs
vpon
these
pleasures
,
and
place
a
kind
of
happinesse
in
abundant
and
daintie
fare
,
they
impaire
their
health
,
and
bring
vpon
themselues
innumerable
dangerous
and
desperate
diseases
;
for
filling
their
stomackes
with
crude
and
indigested
humours
,
and
their
heads
with
fumes
:
they
within
a
while
are
vexed
with
megrims
,
palsies
,
consumptions
,
agues
,
gouts
,
and
what
not
?
so
that
dearely
doe
they
buy
that
short
pleasure
which
they
take
in
eating
and
drinking
,
which
at
the
furthest
extendeth
but
to
the
throate
,
whilest
their
diuers
kinds
of
disagreeing
meates
being
put
into
the
same
bellie
,
doe
conflict
one
with
another
,
and
so
ouerburthen
and
vexe
the
distended
stomacke
with
their
intestine
dissension
,
that
they
occasion
th●se
voluptuous
epicures
to
complaine
of
the
last
meales
plentie
,
or
of
the
vnwholesomnesse
or
ill
cooking
Eccl.
31.
19.
20.
of
some
dish
the
next
day
;
whereas
they
might
more
iustly
complaine
of
their
owne
gluttony
and
intemperance
,
which
present
discommoditie
is
commonly
attended
vpon
with
grieuous
and
tedious
diseases
,
as
I
haue
shewed
.
In
regard
whereof
the
Grecians
fitly
call
gluttony
the
throat
,
or
belly
{αβγδ}
&
{αβγδ}
.
Sic
Clemens
.
Alexand
.
paedag
.
lib
.
2.
cap
.
1
frensie
;
for
what
greater
madnesse
can
bee
imagined
,
then
for
a
short
and
brutish
pleasure
to
lose
the
comfort
of
continuall
health
,
and
to
sustaine
the
torments
of
tedious
sicknesses
?
Yea
in
truth
these
gluttonous
epicures
vnwittingly
depriue
themselues
of
their
maine
end
,
which
is
their
pleasure
:
for
as
temperate
diet
and
meane
fare
is
the
mother
,
not
only
of
health
,
but
also
of
delight
;
so
contrariwise
excesse
and
satiety
,
as
it
is
the
cause
of
many
diseases
,
so
also
of
loathsome
dislike
;
for
where
there
is
fulnesse
there
is
no
appetite
;
and
where
appetite
wanteth
,
there
can
bee
no
pleasure
in
eating
and
drinking
.
But
these
voluptuous
pleasures
which
consist
in
meats
&
drinks
,
as
they
commonly
depriue
men
of
health
and
delight
;
so
also
of
life
it selfe
,
whilest
their
epicurisme
and
gluttony
maketh
way
for
diseases
,
and
diseases
for
death
.
The
which
doth
not
alone
seldome
fall
out
by
some
rarehappening
accident
,
but
so
frequently
and
daily
,
that
wise
obseruers
haue
not
doubted
to
affirme
,
that
many
more
haue
died
through
gluttonie
,
then
by
the
sword
.
So
the
sonne
of
Syrach
saith
,
that
by
surfet
many
haue
perished
,
but
hee
that
di●teth
himselfe
prolongeth
his
life
.
With
whom
another
agreeing
Eccles
.
37.
30.
saith
,
that
gluttonie
hath
killed
many
,
but
spare
diet
none
:
wine
hath
hurt
innumerable
men
,
but
abstemious
sobriety
no
man
;
many
haue
lost
their
liues
,
or
at
least
haue
receiued
Ambros
.
de
Cain
&
Abel
.
lib
.
cap
.
5.
their
deaths
wound
euen
at
their
banquets
,
defiling
their
tables
with
their
owne
blood
,
but
not
any
haue
miscaried
with
temperate
diet
.
Yea
howsoeuer
famine
is
much
more
feared
,
yet
in
truth
feasting
is
much
more
dangerous
,
both
because
innumerable
numbers
more
perish
by
gluttonie
then
by
want
,
and
also
because
it
bringeth
them
to
their
iourneyes
end
by
a
much
more
foule
and
tedious
way
:
for
whereas
famine
riddeth
men
out
of
their
paine
in
a
few
daies
,
this
putrifieth
and
rotteth
them
as
it
were
inch
meale
,
and
by
tedious
consumptions
,
and
lingring
torments
,
bringeth
them
at
last
to
terrible
,
but
yet
often
wished
deathes
.
Neuerthelesse
such
is
the
follie
of
the
most
that
they
flee
famine
because
of
his
fearefull
visage
,
though
few
perish
by
it
,
and
that
by
a
more
easie
,
or
at
least
much
more
speedy
death
,
and
hug
gluttonie
in
their
bosomes
,
because
a
short
pleasure
accompanieth
it
,
though
it
bring
innumerable
multitudes
to
much
more
foule
and
loathsome
destruction
.
And
thus
you
see
that
these
worldly
things
little
auaile
vs
§.
Sect
.
9.
Worldly
things
profit
not
in
the
day
of
Gods
visitation
.
when
wee
lie
vpon
our
sicke
beds
.
But
though
they
could
profit
vs
,
for
the
curing
of
some
ordinarie
and
naturall
diseases
,
by
procuring
vs
physicke
and
better
diet
,
yet
how
vnable
are
they
to
keepe
backe
old
age
,
which
is
the
next
forerunner
of
death
?
For
whilest
these
voluptuous
pleasures
,
like
strangers
or
enemies
deuoure
a
mans
strength
,
gray
heires
are
heere
and
there
vpon
him
,
and
he
knoweth
it
not
;
as
the
Prophet
Hos
.
7.
9.
speaketh
in
another
matter
.
But
though
they
could
also
stay
the
course
of
time
,
&
we
could
by
their
helpe
renew
our
age
like
the
Eagle
:
yet
what
will
they
profit
vs
in
the
day
of
Gods
wrath
,
when
hee
commeth
in
visitation
to
take
vengeance
on
vs
for
our
sinnes
?
Surely
then
shall
the
rich
man
cast
his
siluer
into
the
streets
,
and
his
gold
shall
bee
farre
off
;
his
Ezech
.
7.
19.
siluer
and
gold
cannot
deliuer
him
in
the
day
of
the
wrath
of
the
Zeph
.
1.
18.
Lord
.
So
the
Wise
man
saith
,
that
riches
auaile
not
in
the
day
of
wrath
,
but
righteousnesse
deliuereth
from
death
;
and
therefore
Pro
.
11.
4.
the
sonne
of
Syrach
exhorteth
vs
,
not
to
trust
in
our
riches
,
nor
to
say
that
we
haue
enough
for
our
life
:
for
they
shall
not
Eccl●siasticus
.
5.
1.
helpe
in
the
time
of
vengeance
and
indignation
.
Finally
,
howsoeuer
these
worldly
vanities
doe
in
the
time
of
peace
and
security
,
like
the
ice
beare
vs
vp
,
yet
when
the
hot
sunne
of
Gods
wrath
ariseth
they
shall
melt
away
,
and
leaue
vs
to
sincke
in
our
greatest
extremities
:
yea
these
earthly
things
shall
in
the
day
of
Gods
visitation
,
be
as
fuell
to
his
wrath
,
and
make
it
burne
more
hot
against
those
who
haue
abused
them
vnto
sinne
.
The
greater
honours
that
men
haue
,
the
greater
shall
be
their
ignominie
and
confusion
of
face
at
this
day
,
if
they
haue
not
vsed
them
for
the
aduancing
of
Gods
glory
,
and
for
the
countenancing
and
maintaining
of
vertue
and
religion
,
as
also
for
the
discountenancing
and
suppressing
of
sinne
and
wickednesse
.
The
greater
wealth
they
haue
,
the
greater
shall
be
their
plagues
,
if
when
God
commeth
to
visit
,
it
shall
be
found
that
they
haue
not
by
these
rich
talents
honoured
their
Lord
and
master
,
and
comforted
and
relieued
their
fellow
seruants
,
but
haue
consumed
them
on
their
owne
lusts
in
riot
and
excesse
.
The
more
they
haue
abounded
in
voluptuous
pleasures
,
the
more
shall
they
abound
in
paines
;
if
in
their
mirth
they
haue
kept
no
meane
,
and
haue
not
onely
recreated
and
refreshed
themselues
,
but
euen
surfetted
in
these
carnall
delights
,
feeding
(
like
the
rich
glutton
)
deliciously
,
and
going
richly
apparelled
euery
day
;
and
Amos
.
6.
4.
5.
6.
as
the
Prophet
speaketh
,
drinking
wine
in
bowles
,
delighting
themselues
with
their
sweete
musicke
,
and
stretching
themselues
on
their
iuory
beds
,
but
in
the
meane
time
neuer
remembring
the
affiictions
of
Ioseph
,
nor
relieuing
poore
Lazarus
with
the
crums
of
his
table
.
But
let
it
bee
supposed
that
these
earthly
vanities
could
§.
Sect
.
10.
That
worldly
things
profit
not
at
the
houre
of
death
.
preserue
vs
in
safety
our
whole
life
;
say
they
were
armour
of
proofe
to
beate
backe
the
gunshot
of
all
euils
whilest
wee
remaine
in
this
worldly
warfare
;
yet
what
will
they
profit
vs
when
the
houre
of
death
approcheth
?
How
vaine
and
insufficient
shall
we
then
find
them
,
to
shield
vs
from
this
last
mortall
stroke
,
yea
to
purchase
a
reprieue
euen
vntill
the
next
morning
?
For
as
they
were
no
helpes
to
our
birth
and
being
,
so
they
shall
bee
no
impediments
to
our
death
and
ending
.
How
truly
may
we
then
say
to
them
,
after
that
we
haue
our
whole
life
relied
on
their
helpe
,
as
Iob
to
his
friends
;
Miserable
Iob
16.
2.
comforters
are
you
all
;
seeing
when
we
most
need
refreshing
,
they
will
not
afford
vnto
vs
any
consolation
:
not
vnfitly
in
this
respect
compared
to
the
brookes
of
Arabia
,
Mr.
Greenham
.
which
are
most
drie
when
the
passengers
stand
in
most
need
of
water
:
for
when
we
are
tormented
with
the
pangs
of
death
,
and
are
terrified
with
the
threatnings
of
the
law
,
and
vexed
with
the
inward
accusations
of
our
owne
consciences
,
and
affrighted
with
the
apprehension
of
Gods
deserued
wrath
,
and
assaulted
with
the
subtile
and
strong
tentations
of
our
spirituall
enemies
;
and
besides
our
owne
griefes
,
see
our
friends
weeping
and
lamenting
about
vs
,
as
being
loath
to
part
,
and
yet
vnable
to
stay
vs
;
when
these
(
I
say
)
and
many
other
vnauoidable
euils
haue
beset
vs
;
what
will
it
auaile
vs
,
that
we
haue
led
our
whole
life
in
flourishing
prosperity
,
and
abounded
in
all
which
our
hearts
could
desire
:
seeing
now
they
can
minister
vnto
vs
no
helpe
,
in
this
our
last
and
greatest
extremitie
,
but
leaue
and
forsake
vs
when
we
stand
in
most
need
of
comfort
?
What
comfort
shall
we
then
find
,
that
we
haue
sate
in
the
seat
of
honor
,
and
been
aduanced
to
the
chiefe
preferments
,
and
haue
for
small
or
no
deserts
bin
famous
and
glorious
in
the
eares
and
eyes
of
men
?
Seeing
,
as
the
Psalmist
saith
,
these
mortall
gods
must
die
as
a
man
,
and
Psalm
.
82.
6.
7.
these
Princes
shall
fall
like
others
,
and
when
the
glorie
of
their
Psal
.
49.
16.
17.
19
house
is
most
increased
,
they
shall
take
nothing
away
when
they
die
,
neither
shall
their
pompo
descend
after
them
,
but
these
honorable
personages
shall
be
like
to
the
beasts
that
perish
:
and
though
they
haue
shined
in
glorious
brightnesse
,
whilest
the
lampe
of
life
lasted
,
yet
if
their
light
be
not
still
nourished
with
the
remembrance
of
their
vertues
,
graces
,
and
good
deseruings
,
it
shall
then
go
out
and
vanish
away
in
smoake
and
stincke
:
what
will
it
profit
vs
that
we
haue
multiplied
our
treasures
as
the
sands
of
the
sea
,
seeing
these
golden
rayes
shal
thē
set
,
and
bring
no
comfort
vnto
vs
in
the
night
of
death
?
How
true
Luke
12.
15.
then
shall
we
find
our
Sauiour
Christ
,
saying
,
that
our
life
consisteth
not
in
our
riches
and
abundance
?
How
easily
then
shall
we
subscribe
to
the
saying
of
the
Wise
man
,
The
treasures
of
Prou.
10.
2.
vnrighteousnes
profit
nothing
;
but
righteousnes
deliuereth
from
death
?
Thē
shal
we
find
the
Prophets
similitude
fitted
vnto
vs
:
As
the
Partridge
gathereth
the
yong
which
she
hath
not
brought
Ierem
.
17.
11.
forth
:
so
he
that
getteth
riches
,
&
not
by
right
,
shall
leaue
them
in
the
middest
of
his
daies
,
&
at
his
end
shal
be
a
foole
.
What
wil
it
auaile
vs
that
we
haue
al
our
barnsful
,
when
as
the
same
night
Luke
12.
20.
our
soules
shal
be
taken
from
vs
?
to
leaue
rich
chests
behind
vs
,
and
to
take
with
vs
soules
quite
empty
of
all
grace
and
goodnes
?
to
bequeath
much
riches
to
the
world
,
and
to
carrie
no
good
workes
with
vs
to
the
seat
of
iudgement
?
what
good
will
our
wealth
do
vnto
vs
,
which
in
all
our
liues
we
haue
so
dearely
loued
,
as
though
it
were
this
golden
ladder
which
would
mount
vs
vp
into
heauen
;
seeing
at
this
fearefull
houre
,
Peters
curse
will
accompanie
it
;
Thy
money
perish
with
Acts
8.
20.
thee
;
because
we
thought
our
heauenly
inheritance
could
be
bought
with
this
earthly
trash
?
Finally
,
what
comfort
shall
we
then
take
in
our
worldly
delights
,
seeing
like
a
cloud
they
are
vanished
away
,
and
haue
left
nothing
behind
them
but
griefe
and
heauinesse
?
What
pleasure
shall
we
then
take
in
merrie
company
,
when
as
now
none
but
our
mourning
friends
stand
about
vs
?
Or
in
our
former
feasting
,
and
delight
in
eating
and
drinking
,
when
as
our
taste
failing
vs
,
we
can
find
no
sweetnesse
in
our
best
dainties
?
Or
what
now
helpeth
it
vs
to
haue
often
heard
melodious
musicke
,
to
haue
seene
many
delightfull
shewes
,
and
to
haue
spent
much
of
our
time
in
vaine
sports
and
pastimes
,
when
as
being
all
passed
away
like
a
dreame
in
the
night
,
nothing
tarieth
with
vs
but
paine
,
feare
and
anguish
of
mind
?
In
a
word
,
after
we
haue
long
tired
our selues
in
hunting
after
these
worldly
vanities
,
we
shall
then
conclude
that
we
haue
spent
our
strength
in
vaine
,
and
in
our
hands
haue
found
nothing
:
for
then
all
these
things
being
taken
from
vs
,
we
shall
go
out
of
the
world
as
naked
and
bare
as
we
came
into
it
,
hauing
nothing
of
all
which
we
possessed
,
but
a
poore
sheete
to
couer
vs
:
and
as
the
milstone
which
turneth
about
all
day
,
grinding
corne
for
others
,
and
not
for
it selfe
,
doth
at
night
stand
in
the
same
place
where
it
was
in
the
morning
,
and
after
that
great
plentie
of
graine
hath
passed
by
it
,
is
emptied
of
all
,
hauing
no
good
by
the
bargaine
,
but
to
weare
it selfe
out
for
the
profit
of
others
;
so
worldly
men
in
attaining
vnto
earthly
vanities
toile
themselues
the
whole
day
of
this
life
,
and
when
the
night
of
death
approcheth
,
they
are
in
the
same
case
that
they
were
in
when
they
began
,
and
hauing
now
only
their
labour
for
their
paines
,
they
retaine
nothing
of
all
that
which
hath
passed
through
their
hands
,
but
are
constrained
to
leaue
them
to
the
world
,
from
whom
they
first
had
them
.
Now
consider
further
,
that
by
reason
of
this
relinquishing
§.
Sect
.
11.
That
worldly
things
at
the
day
of
death
bring
much
griefe
and
bitternesse
.
all
which
they
so
well
loue
,
they
shall
not
only
at
their
departure
bring
no
comfort
,
but
much
griefe
and
bitternesse
.
For
seeing
in
the
whole
course
of
their
life
,
they
haue
set
their
affections
chiefly
vpon
them
,
therefore
when
they
are
constrained
to
leaue
them
,
they
sustaine
no
lesse
sorrow
,
then
if
their
hearts
were
pulled
out
of
their
bodies
;
and
as
impatiently
beare
this
separation
betweene
themselues
and
their
idols
,
as
the
ensuing
separation
betweene
their
soules
and
their
bodies
.
Thus
will
the
paines
of
death
be
doubled
to
ambitious
Illi
mors
grauis
incubat
●
qui
notus
nimis
omnibus
●
ignotus
moritur
sibi
.
Senec
.
in
Thyeste
.
Mors
adest
?
magis
quam
morte
mordetur
auarus
diues
quod
diuitiae
su●
fient
alienae
.
Chrysost
.
Homil
.
ad
Pop
.
65.
Tom
.
4.
men
(
who
hauing
spent
their
whole
liues
in
making
themselues
knowne
vnto
others
,
do
die
vnknowne
to
themselues
)
when
as
al
their
preferments
forsake
them
which
they
loued
,
as
wel
as
their
liues
,
and
much
better
then
their
soules
.
Thus
the
rich
man
grieueth
to
part
with
his
riches
,
as
much
as
to
part
with
his
life
,
and
is
tormented
as
much
that
another
must
haue
them
,
as
that
he
must
leaue
them
:
and
thus
the
voluptuous
man
sorroweth
,
because
he
must
now
leaue
all
his
pleasant
company
,
good
fare
,
and
delightfull
sports
and
pastimes
,
which
all
his
life
he
hath
loued
much
better
then
his
owne
soule
.
Now
the
reason
of
this
their
double
death
,
and
extreame
sorrow
:
is
first
,
because
they
part
with
these
things
which
their
soule
loueth
,
hauing
no
hope
of
obtaining
better
things
after
this
life
.
For
whereas
(
as
the
Wise
man
speaketh
)
the
righteous
hath
his
chiefe
hope
euen
in
his
Prou.
14.
32.
death
:
contrariwise
,
when
a
wicked
man
dieth
his
hope
perisheth
;
Prou.
11.
7.
Iob
27.
8.
and
the
hope
of
the
vniust
shall
perish
.
And
what
hope
(
saith
Iob
)
hath
the
hypocrite
,
when
he
hath
heaped
vp
riches
,
if
God
take
away
his
soule
?
No
maruell
therefore
if
they
sorrowfully
part
with
their
false
idols
,
when
as
they
haue
no
hope
of
enioying
the
true
God
;
and
leaue
with
griefe
worldly
vanities
,
when
they
haue
no
assurance
of
heauenly
ioyes
.
Secondly
,
this
parting
with
the
world
and
worldly
things
,
shall
be
at
that
day
most
bitter
and
grieuous
,
because
when
they
forsake
them
,
they
shall
leaue
that
sinne
behind
them
,
which
hath
bin
occasioned
by
them
,
either
in
their
getting
,
keeping
,
or
disposing
them
.
For
being
stripped
of
al
these
things
,
nothing
shall
be
left
vnto
them
but
the
gaules
of
an
euill
conscience
,
which
in
sense
of
smart
shall
then
crie
out
vpon
them
,
because
they
haue
aspired
vnto
honors
by
Machiauellian
policies
,
or
haue
not
vsed
their
credit
and
authoritie
,
for
the
aduancing
of
vertue
and
suppressing
of
sin
;
and
haue
made
themselues
rich
with
deceit
and
oppression
,
or
haue
not
communicated
their
wealth
to
the
reliefe
of
the
poore
,
and
the
furthering
of
pious
and
charitable
actions
;
and
haue
wallowed
in
carnall
pleasures
,
vtterly
neglecting
the
meanes
of
attaining
vnto
the
ioyes
of
heauen
.
And
thus
sinne
shall
accompany
them
when
al
things
else
shal
leaue
them
.
And
as
Zophar
speaketh
,
The
wicked
mans
bones
are
full
of
the
sinnes
of
his
youth
,
and
they
Iob
20.
11.
shall
lie
downe
with
him
in
the
dust
:
with
all
which
troubles
,
how
miserablie
is
the
soule
of
the
wretched
worldling
troubled
and
tormented
,
when
as
he
shal
vnderstand
that
in
treasuring
vp
these
earthly
vanities
,
he
hath
also
treasured
vp
vengeance
against
this
day
of
the
declaration
of
Gods
wrath
;
Rom
.
2.
5.
6.
and
that
through
that
narrow
way
which
he
must
passe
there
is
roome
enough
for
his
sins
to
go
with
him
,
but
no
passage
for
these
things
which
by
his
sinnes
he
hath
compassed
?
for
death
like
an
inexorable
porter
standing
at
the
doore
,
will
not
suffer
any
of
these
worldly
things
to
go
with
him
,
but
being
the
worlds
,
to
the
world
he
must
leaue
them
.
O
how
Matth
.
16.
26.
true
then
will
he
find
the
saying
of
our
Sauiour
,
What
will
it
profit
a
man
to
gaine
the
whole
world
,
and
to
lose
his
owne
soule
?
How
much
would
he
giue
at
this
day
for
a
good
conscience
,
and
to
haue
peace
made
betweene
God
and
his
owne
soule
?
How
will
he
condemne
his
owne
folly
for
consuming
his
life
and
strength
in
seeking
these
worldly
vanities
which
now
must
leaue
him
,
neglecting
those
heauenly
ioyes
which
being
once
obtained
,
would
neuer
haue
forsaken
him
?
How
much
now
doth
he
preferre
a
dram
of
grace
before
an
earthly
kingdome
,
and
a
few
good
workes
,
before
a
world
of
riches
?
Finally
,
willingly
now
would
he
,
if
he
might
,
exchange
all
his
glory
,
wealth
and
carnall
delights
,
with
the
skorne
,
pouerty
,
and
afflictions
of
the
most
contemned
christian
,
so
that
also
he
might
share
with
him
in
his
hopes
,
and
partake
with
him
in
those
heauenly
ioyes
.
But
though
these
earthly
vanities
could
profit
vs
at
our
last
departure
,
by
sweetening
death
,
and
making
his
sting
§.
Sect
.
12
That
worldly
things
profit
not
after
our
separation
.
lesse
grieuous
,
yet
what
good
will
they
doe
vs
after
our
separation
?
Seeing
now
there
is
no
difference
betweene
the
rich
and
the
poore
,
the
king
and
the
begger
;
betweene
him
who
languished
in
miserie
and
trouble
,
and
another
which
hath
spent
his
life
in
pleasures
and
pastimes
?
For
as
nature
putteth
no
difference
between
the
one
and
the
other
in
their
birth
;
so
neither
doth
it
distinguish
betweene
them
after
Ambros
.
lib
.
de
Nabuth
.
cap
.
1.
tom
.
4.
their
death
:
all
haue
the
like
ingresse
and
egresse
,
when
they
enter
into
,
and
leaue
the
world
;
alike
in
the
wombe
,
and
alike
in
the
graue
.
For
open
the
earth
,
and
see
if
thou
canst
discerne
the
rich
from
the
poore
,
or
the
noble
from
the
base
;
sauing
that
only
there
is
this
difference
,
that
more
perisheth
with
the
one
then
with
the
other
;
the
rich
hauing
a
fairer
tombe
and
finer
sheet
,
or
more
sweet
odours
wherewith
hee
is
embalmed
;
all
which
are
losses
to
the
liuing
,
and
not
helps
to
the
dead
,
seeing
these
good
things
are
bereaued
of
their
grace
and
sweetnesse
,
but
doe
not
inrich
the
dead
corps
with
their
vertue
and
excellencie
.
Yea
if
in
this
life
wee
haue
set
our
hearts
vpon
these
vanities
,
esteeming
and
louing
them
better
then
God
himselfe
,
his
spirituall
graces
and
heauenly
ioyes
;
if
vnrepented
sinne
haue
accompanied
them
,
either
in
their
getting
or
fruition
,
then
how
vnprofitable
shall
wee
find
them
after
death
,
yea
how
hurtfull
and
pernicious
to
our
wretched
soules
?
For
what
will
it
auaile
vs
to
bee
extolled
where
we
are
not
,
and
to
be
condemned
where
we
are
?
to
haue
with
Diues
rich
friends
on
earth
,
which
haue
the
command
of
whole
riuers
,
and
to
be
our selues
in
hell
fire
,
not
being
able
to
obtaine
a
small
drop
of
water
with
earnest
intreatie
?
to
haue
left
many
delights
behind
vs
,
and
to
haue
nothing
but
torments
with
vs
?
O
how
many
worlds
would
a
man
in
this
case
giue
for
the
redemption
of
his
soule
out
of
these
hellish
tortures
,
which
hee
hath
plunged
himselfe
into
for
the
obtaining
,
for
a
smal
moment
of
time
(
as
it
were
)
a
little
handful
of
these
earthly
vanities
?
how
much
doth
he
now
loath
those
things
which
before
hee
so
much
loued
,
seeing
by
wofull
experience
hee
findeth
that
they
haue
depriued
him
of
those
true
and
eternall
ioyes
,
and
haue
been
the
occasions
of
his
fearefull
condemnation
?
Finally
,
though
worldly
vanities
should
accompany
vs
to
§.
Sect
.
13.
That
worldly
things
will
not
profit
vs
at
the
day
of
iudgement
.
the
graue
,
yet
what
will
they
profit
vs
at
the
day
of
iudgement
?
for
then
we
shall
be
examined
,
not
how
we
haue
flourished
in
the
world
,
but
how
faithfully
we
haue
serued
God
;
neither
will
the
Lord
our
Iudge
then
consider
how
honourable
we
haue
been
amongst
men
,
but
how
much
wee
haue
honoured
him
,
who
hath
caused
vs
to
bee
thus
honoured
;
nor
what
great
offices
we
haue
borne
,
but
how
we
haue
discharged
them
;
nor
respect
vs
according
to
our
earthly
preferments
,
but
according
to
the
measure
of
that
glory
which
by
them
we
haue
deriued
to
him
,
and
of
that
good
which
we
haue
done
to
his
church
and
the
poore
members
of
Iesus
Christ
,
with
that
credit
and
authoritie
wherewith
God
endowed
vs.
Then
the
Lord
will
not
regard
how
many
praises
we
haue
had
amongst
men
,
but
how
praise-worthie
we
haue
been
in
his
sight
;
not
how
they
haue
magnified
vs
,
but
how
we
haue
magnified
his
glorious
name
;
nor
how
many
caps
and
knees
we
haue
had
from
our
inferiours
,
but
how
oft
and
zealously
we
haue
humbled
our
soules
,
and
bowed
the
knees
of
our
hearts
in
praying
vnto
him
for
his
mercies
wanting
,
and
in
praising
him
for
his
benefits
receiued
.
Then
will
not
our
Iudge
respect
vs
for
our
riches
which
wee
had
in
the
world
,
(
for
he
will
not
receiue
bribes
,
neither
shall
wee
then
haue
any
thing
to
giue
)
but
those
at
this
day
shall
haue
his
fauour
,
who
haue
abounded
in
the
spirituall
riches
of
his
sanctifying
graces
;
hee
will
not
regard
how
rich
wee
haue
been
in
lands
,
but
in
holinesse
of
life
,
not
in
our
chests
,
but
in
our
consciences
;
he
will
not
esteeme
vs
for
our
wealth
,
but
for
our
good
workes
;
nor
yet
because
wee
in
this
life
had
abundance
,
but
because
wee
did
liberally
bestow
it
in
the
workes
of
charity
and
mercy
,
and
spared
for
no
cost
to
further
all
pious
and
religious
actions
;
vsing
like
faithfull
stewards
these
rich
talents
to
the
glory
of
our
master
,
and
the
good
of
our
fellow
seruants
.
Neither
shall
those
who
heere
hunted
after
worldly
gaine
be
respected
because
they
seazed
on
their
prey
,
but
he
that
hath
followed
after
righteousnes
and
Pro
.
21.
21.
mercy
,
shall
find
life
,
righteousnesse
and
glory
;
as
the
Wise
man
speaketh
.
Finally
,
the
pleasures
of
this
life
wil
then
little
profit
vs
,
neither
will
it
auaile
vs
that
wee
haue
had
much
ioy
in
the
world
,
but
ioy
in
the
holy
Ghost
;
not
that
wee
haue
abounded
in
worldly
delights
,
but
that
our
soules
haue
delighted
themselues
in
the
Lord
,
and
reioyced
in
him
,
not
onely
in
prosperity
,
but
also
in
affliction
and
tribulation
.
Yea
contrariwise
wee
shall
find
at
this
day
that
these
worldly
things
shall
but
increase
our
bils
of
account
,
seeing
wee
shall
be
called
to
a
reckoning
how
we
haue
gotten
,
kept
and
disposed
them
;
which
accounts
if
we
cannot
make
euen
,
either
by
shewing
how
wee
haue
imployed
the
talents
receiued
,
or
by
laying
before
the
eyes
of
our
Iudge
our
acquittance
and
generall
pardon
bought
with
Christs
precious
blood
,
and
sealed
vnto
vs
by
his
holy
spirit
,
wee
shall
be
cast
into
the
prison
of
vtter
darkenesse
,
there
to
remaine
vntill
Quae
hic
honorant
,
ibi
on●rant
.
we
haue
paid
the
vtmost
farthing
.
So
that
at
this
day
those
shall
bee
our
burthens
,
which
were
heere
our
honours
;
all
our
riches
shall
then
be
turned
into
debts
,
which
wee
must
satisfie
by
our selues
or
by
our
Sauiour
,
shewing
how
wee
haue
laid
them
out
in
the
seruice
of
our
master
,
hauing
his
word
for
our
warrant
,
or
where
wee
are
short
in
our
reckoning
pleading
Christs
payment
.
And
for
all
our
passed
pleasures
Eccles
.
11.
9.
we
shall
,
as
the
Wise
man
telleth
vs
,
bee
brought
vnto
iudgement
.
Then
shall
all
that
honour
which
we
haue
receiued
of
men
,
and
haue
not
returned
vnto
God
,
be
imputed
vnto
vs
as
stealth
and
sacriledge
.
Then
shall
our
riches
which
we
haue
hourded
vp
,
and
not
imployed
in
the
seruice
of
our
master
,
and
reliefe
of
our
fellow
seruants
,
bee
accounted
as
Iam
.
5.
3.
stollen
goods
,
and
the
rust
of
our
siluer
and
gold
shall
bee
a
witnesse
against
vs.
Then
shall
all
our
pleasures
but
aggrauate
our
paines
;
if
we
haue
not
by
them
as
by
honest
recreations
,
been
better
fitted
for
Gods
seruice
,
but
haue
vsed
them
immoderately
,
spending
a
great
part
of
our
life
in
sports
and
pastimes
.
O
then
what
will
it
auaile
vs
to
haue
been
praised
of
men
,
God
and
our
owne
consciences
not
approuing
vs
,
seeing
we
shal
not
now
be
defended
of
men
when
God
shall
iudge
,
nor
deliuered
by
them
,
when
as
he
shall
condemne
vs
?
What
will
it
profit
vs
to
haue
been
rich
in
the
world
,
when
as
being
stripped
of
all
,
wee
shall
haue
nothing
left
,
but
our
sinnes
and
sores
which
they
haue
made
in
our
consciences
in
getting
or
vsing
them
?
Finally
,
what
good
shall
our
passed
pleasures
then
bring
vnto
vs
,
when
as
hauing
abandoned
and
left
vs
,
nothing
remaineth
of
them
but
pollution
and
filthinesse
of
soule
,
and
the
iust
wrath
of
God
,
whom
we
haue
displeased
by
pleasing
our selues
with
these
wicked
delights
?
or
in
a
word
,
what
will
it
profit
vs
to
haue
gained
the
whole
Mark
.
8.
36.
world
,
and
to
haue
lost
our
owne
soules
?
Seeing
therefore
these
worldly
things
profit
vs
not
,
either
§.
Sect
.
14.
The
conclusion
persuading
to
seeke
after
Gods
spirituall
graces
,
and
heauenly
ioyes
;
which
alone
bring
true
profit
.
as
meanes
to
procure
our
chiefe
good
,
or
to
free
vs
from
our
greatest
euils
.
Seeing
they
doe
not
inwardly
inrich
vs
with
vertue
and
sauing
grace
,
nor
outwardly
by
good
workes
;
seeing
they
doe
not
bring
vnto
vs
true
delight
and
comfort
,
and
neither
assure
vs
of
the
loue
of
God
,
nor
fauour
of
men
.
Seeing
they
doe
not
free
vs
from
dangers
,
nor
cure
our
bodily
diseases
;
nor
yet
preserue
vs
in
the
day
of
vengeance
from
Gods
deserued
plagues
;
nor
minister
vnto
vs
any
true
comfort
or
helpe
at
the
houre
of
death
,
after
death
,
or
at
the
day
of
iudgement
:
therfore
let
vs
not
any
more
ouerualue
these
vnprofitable
trifles
,
nor
set
our
harts
and
affections
too
much
vpon
them
;
but
rather
let
vs
esteeme
,
affect
and
seeke
after
Gods
spirituall
graces
,
and
heauenly
ioyes
,
as
being
alone
truely
profitable
,
and
nothing
else
in
the
world
without
them
.
Let
vs
delight
our selues
in
hearing
and
meditating
in
Gods
word
,
and
vpon
our
owne
experience
we
shall
conclude
with
the
Prophet
Dauid
,
that
the
law
of
Gods
mouth
is
Psal
.
119.
●2
.
1.
Tim
.
6.
6.
and
4.
8.
better
vnto
vs
,
then
thousands
of
gold
and
siluer
.
Let
vs
labour
to
inrich
our
hearts
with
godlinesse
,
which
as
the
Apostle
saith
,
is
the
greatest
gaine
with
contentation
:
for
it
is
profitable
for
all
things
,
as
hauing
the
promises
of
this
life
and
of
the
life
to
come
;
the
former
to
sustaine
and
comfort
vs
for
a
time
,
because
God
promiseth
vs
his
helpe
,
the
latter
to
satisfie
vs
for
euer
,
because
he
promiseth
vs
himselfe
.
And
if
the
profit
of
these
spirituall
graces
do
not
fully
content
vs
,
by
reason
of
their
imperfections
and
our
owne
corruptions
,
let
vs
labour
to
attaine
vnto
assurance
of
heauenly
happines
,
where
we
shal
be
perfect
both
in
grace
and
glorie
.
Let
vs
affect
those
eternall
honors
which
are
accompanied
with
all
good
,
and
freed
from
all
euill
:
Let
vs
lay
vp
our
treasures
there
where
neither
theeues
can
steale
them
,
nor
fire
consume
them
;
let
vs
labour
after
those
euerlasting
ioyes
which
will
fill
vs
with
pleasure
,
and
more
profit
vs
then
the
worlds
monarchie
:
which
if
we
once
possesse
,
though
it
be
but
in
assurance
of
faith
,
we
will
easily
in
comparison
thereof
,
not
only
contemne
these
earthly
vanities
as
base
and
vnprofitable
,
but
also
abhor
them
as
losse
and
disaduantage
,
when
they
are
the
diuels
wages
,
hiring
vs
by
sinning
to
hazard
this
happinesse
,
or
his
alluring
bai●s
to
weane
our
hearts
and
affections
from
these
heauenly
excellencies
.
CHAP.
XXII
.
Of
the
manifold
miseries
which
do
accompanie
worldly
vanities
,
in
the
whole
course
of
mans
life
.
ANd
thus
haue
I
shewed
the
vanitie
and
vnprofitablenesse
§.
Sect
.
1.
That
all
worldly
benefits
are
embittered
with
manifold
miseries
.
of
these
worldly
things
,
which
were
sufficient
to
weane
our
hearts
from
them
,
though
there
were
no
other
reasons
:
for
who
would
affect
these
worthlesse
vanities
,
which
neither
satisfie
,
nor
profit
those
that
haue
them
?
But
though
it
should
be
granted
,
that
they
were
not
thus
vaine
,
but
in
their
owne
nature
of
some
worth
;
say
that
in
themselues
they
were
profitable
,
and
therefore
to
be
desired
;
yet
let
vs
further
know
,
that
they
are
so
mingled
with
miseries
,
and
so
distasted
with
the
bitternesse
of
adherent
euils
,
as
that
there
is
no
reason
why
we
should
much
esteeme
them
,
or
set
our
hearts
vpon
them
:
for
let
vs
put
into
the
one
scole
,
those
things
that
we
thinke
worthie
the
name
of
good
,
which
is
to
be
desired
;
and
into
the
other
,
the
miseries
,
euils
,
inconueniences
,
and
discontentments
which
alwaies
do
accompanie
them
;
and
we
shal
find
that
there
is
no
proportion
,
betweene
the
huge
heape
of
the
one
,
and
the
little
graine
of
the
other
,
betweene
the
ocean
of
miserie
,
and
small
drop
of
true
delight
and
happinesse
.
It
is
true
that
this
notable
hypocrite
the
world
is
alwaies
readie
to
deceiue
vs
,
by
promising
vnto
vs
excellent
benefits
,
and
things
sincerely
good
,
without
the
mixture
of
any
euill
;
but
when
it
commeth
to
performance
,
behold
it
tempereth
a
dram
of
honie
with
a
pound
of
gall
;
it
promiseth
all
good
,
but
it
payeth
vs
with
euill
,
or
at
least
mixeth
it
with
so
little
good
,
that
it
serueth
but
to
giue
vs
a
more
quicke
taste
and
true
rellish
of
these
euils
which
accompany
it
:
it
promiseth
life
and
payeth
death
;
it
proffereth
ioy
,
but
behold
it
giueth
sorrow
;
and
commonly
if
we
haue
but
one
good
meale
of
delight
and
comfort
,
we
must
walke
in
the
strength
thereof
many
daies
,
and
hauing
nothing
to
seed
vpon
but
trouble
and
discontent
,
lose
all
that
former
pleasure
many
times
ouer
,
with
griefes
and
crosses
,
before
our
comforts
be
againe
renued
.
And
thus
doth
the
world
,
like
a
stately
built
sepulchre
,
make
vnto
vs
outwardly
a
goodly
shew
,
though
there
be
nothing
within
but
rottennes
and
putrefaction
;
and
like
a
subtile
merchant
,
it
offereth
vs
a
good
sample
of
bad
wares
,
and
outwardly
presenteth
to
our
view
the
best
end
of
the
stuffe
,
whereas
the
inmost
and
middle
parts
are
course
and
slight
;
and
placeth
the
purest
and
choicest
commodities
in
the
vpper
part
of
the
vessell
,
whereas
in
the
middle
and
the
bottome
,
it
is
mixt
,
counterfeit
,
and
purposely
falsified
to
deceiue
vs.
Neither
in
truth
is
it
more
apt
to
deceiue
,
then
we
to
be
deceiued
;
for
as
those
who
are
borne
in
a
mill
are
so
well
acquainted
with
noise
,
that
it
little
disquieteth
them
;
and
as
they
who
are
bred
and
brought
vp
in
a
prison
,
are
not
much
troubled
with
their
restraint
,
nor
offended
with
their
little
light
,
not
grieued
to
carrie
their
giues
and
bolts
;
yea
contrariwise
,
when
their
irons
are
but
a
little
lightned
,
they
are
comforted
and
refreshed
,
as
though
they
were
set
at
libertie
,
and
think
a
little
bettering
of
their
scant
&
hungrie
meales
,
a
great
feast
and
daintie
banquet
:
whereas
those
who
haue
bin
brought
vp
in
great
plentie
and
full
libertie
,
sorow
at
the
others
ioyes
,
and
are
tormented
with
griefe
,
in
the
middest
of
their
wretched
comforts
.
So
because
we
are
from
the
first
moment
of
our
birth
brought
vp
and
inured
to
this
noise
of
miseries
;
because
we
had
our
first
being
,
and
breeding
in
this
wretched
prison
of
the
world
,
we
are
readie
to
loue
and
reioyce
in
our
little
inlarged
imprisonment
,
as
though
wee
had
attained
vnto
perfect
libertie
,
and
to
account
our
least
miseries
our
greatest
happinesse
:
whereas
if
either
with
our
first
parents
we
had
euer
tasted
of
the
ioies
of
Paradise
,
or
had
but
only
in
vision
with
the
blessed
Apostle
,
the
least
glimpse
of
our
heauenly
glorie
,
the
worlds
greatest
libertie
would
appeare
to
be
a
thraldome
,
and
his
most
delicious
sweets
would
be
as
bitter
as
gall
,
and
as
loathsome
to
our
taste
as
the
infusion
of
worme
wood
,
yea
in
truth
as
the
chymicall
extraction
of
Colyquintida
.
But
the
miseries
of
the
world
and
worldly
things
may
be
§.
Sect
.
2.
The
miseries
of
worldly
things
shewed
by
testimonies
.
more
clearely
shewed
,
by
considering
the
testimonies
of
those
who
haue
spoken
vpon
their
owne
experience
,
and
as
they
haue
been
guided
by
Gods
Spirit
,
which
can
neither
deceiue
nor
be
deceiued
;
as
also
by
insisting
in
some
speciall
instances
of
these
miseries
,
wherewith
all
men
generally
are
acquainted
.
The
holy
Patriarch
Iacob
speaking
as
he
had
found
by
lamentable
experience
,
telleth
Pharaoh
,
that
the
Genes
.
47.
9.
daies
of
his
life
had
been
few
and
euill
:
and
this
Iob
inlargeth
to
all
the
sonnes
of
men
,
saying
,
that
man
who
is
borne
of
a
woman
,
Iob
14.
1.
is
of
short
continuance
and
full
of
trouble
:
yea
the
Wise
man
himselfe
who
had
taken
the
deepest
draught
in
the
golden
cup
of
the
worlds
prosperitie
,
euen
after
he
had
glutted
Eccles
.
2.
13.
23.
himselfe
with
voluptuous
pleasures
;
concludeth
that
all
is
not
only
vanitie
,
but
also
vexation
of
spirit
,
and
that
all
mans
daies
are
sorrowes
,
and
his
trauaile
griefe
,
so
that
his
heart
can
take
no
rest
,
no
not
in
the
night
,
which
time
is
purposely
destinated
to
rest
and
quietnesse
:
and
elsewhere
he
affirmeth
,
that
the
misery
of
man
is
great
vpon
him
.
With
which
heauenly
Eccles
.
8.
6.
oracles
of
diuine
truth
,
agree
the
manifold
testimonies
of
the
wiser
sort
of
men
.
The
Sonne
of
Syrach
saith
,
that
great
trauaile
is
created
for
all
men
,
and
an
heauie
yoke
for
the
sonnes
Ecclesiasticus
40.
1.
2.
3.
of
Adam
,
from
the
day
that
they
go
out
of
their
mothers
wombe
,
till
the
day
that
they
returne
to
the
mother
of
all
things
.
Namely
their
thoughts
,
&
feare
of
heart
,
&
the
imagination
of
the
things
they
wait
for
,
&
the
day
of
death
.
From
him
that
sitteth
vpon
the
glorious
throne
,
vnto
him
that
is
beneath
in
the
earth
and
ashes
.
From
him
that
is
clothed
with
blew
silke
and
weareth
a
crowne
,
euen
vnto
him
that
is
clothed
in
simple
linnen
:
wrath
and
enuie
,
trouble
and
vnquietnesse
,
feare
of
death
,
rigour
,
strife
,
&c.
With
him
agreeth
another
,
who
was
herein
more
wise
and
learned
,
because
he
saw
and
acknowledged
his
owne
ignorance
;
O
Lord
my
God
(
saith
he
)
this
life
present
is
full
of
labour
and
Idiota
inter
orthodoxogr
.
de
patient
.
verae
contemplat
.
lib
.
cap
.
2.
tribulation
,
as
being
led
with
bitter
mourning
,
and
lost
with
brackish
teares
;
yea
so
great
is
the
affliction
of
this
wretched
life
,
that
it
deserueth
to
be
called
rather
a
death
,
then
life
;
or
some
thing
else
which
is
worse
then
death
;
seeing
scarce
any
man
passeth
a
day
thereof
,
without
combersome
crosses
,
and
cause
of
griefe
.
Behold
(
saith
another
)
the
world
in
passing
by
troubleth
vs
,
and
yet
we
loue
it
;
it
deceiueth
vs
,
and
we
account
it
faithfull
;
it
killeth
vs
,
and
yet
as
life
it selfe
it
is
affected
and
desired
;
it
windeth
from
vs
,
and
we
embrace
it
.
O
August
.
Tom
.
●0
.
Serm
.
31.
de
●allacia
mundi
.
defiling
world
,
how
wouldest
thou
rauish
thy
louers
with
delight
,
if
thou
diddest
flourish
?
but
flourish
thou
doest
not
;
seeing
thou
hast
no
sincere
ioy
,
or
stable
constancie
,
but
thy
hony
and
sweetnesse
hath
it
bitternesse
,
false
delights
,
certaine
griefe
,
vncertaine
gladnesse
,
hard
labour
,
fearefull
rest
,
replenished
miseries
,
and
an
emptie
hope
of
happinesse
.
And
elsewhere
,
This
present
life
is
fraile
and
miserable
;
vncertaine
,
August
.
ad
fratres
in
eremo
.
Serm
.
67.
deceiuing
,
and
vnsatiable
:
we
are
borne
in
paine
and
sorrow
,
we
are
nourished
in
miserie
and
difficultie
,
we
liue
in
labour
and
die
in
griefe
;
and
in
the
end
(
which
is
most
to
be
lamented
)
if
we
depart
impenitent
,
we
plunge
our
soules
into
perpetuall
torments
.
But
this
miserie
of
mans
life
will
better
appeare
,
if
we
consider
§
Sect
.
3.
The
miseries
of
mans
life
in
respect
of
sinne
.
it
in
the
parts
thereof
,
which
are
chiefly
two
,
sin
and
punishment
;
for
the
former
,
we
are
euen
in
our
first
conception
,
so
wholly
defiled
with
that
corruption
of
nature
which
hath
been
deriued
vnto
vs
from
our
first
parents
,
that
we
are
onely
aliue
to
sinne
,
but
dead
to
grace
and
all
goodnesse
;
vnable
so
much
as
to
moue
in
the
way
of
righteousnesse
which
leadeth
vnto
life
,
although
we
runne
with
headlong
hast
in
the
way
of
wickednesse
,
which
bringeth
those
who
goe
in
it
,
to
perdition
and
eternall
death
.
And
from
this
fountaine
of
originall
sinne
,
issue
the
poysonous
streames
of
actuall
transgressions
,
whereby
wee
breake
continually
,
through
the
whole
course
of
our
life
,
all
the
commandements
of
Almightie
God
,
omitting
the
duties
which
hee
hath
commanded
,
and
committing
the
sinnes
which
hee
hath
forbidden
.
In
which
misery
of
sin
we
are
wholly
plunged
before
we
are
called
and
conuerted
vnto
God
,
committing
all
maner
of
wickednes
with
ful
swinge
&
consent
of
wil
,
delighting
our selues
and
reioycing
in
our
rebellion
;
by
reason
whereof
wee
are
naturally
strangers
and
enemies
vnto
God
,
subiect
to
his
wrath
,
to
the
curse
of
the
law
,
and
to
al
those
feareful
plagues
and
punishments
,
which
therin
are
denounced
against
transgressours
,
the
slaues
of
sinne
and
Satan
,
and
heires
of
eternall
death
.
Yea
and
after
wee
are
conuerted
vnto
God
,
the
flesh
continually
lusteth
against
the
spirit
,
and
the
corruptions
of
Rom
.
●
.
nature
remaine
so
strong
in
vs
,
that
we
cannot
doe
the
good
we
would
,
but
the
euill
which
we
would
not
doe
,
that
doe
we
.
And
as
we
are
by
this
law
of
our
members
rebelling
against
the
law
of
our
mind
,
daily
led
captiue
vnto
sinne
;
so
are
we
thereby
in
such
sort
disabled
,
that
wee
cannot
,
to
the
day
of
our
death
,
offer
vnto
God
any
one
pure
and
perfect
dutie
,
without
the
filthy
spots
and
staines
of
our
corruption
.
Now
what
a
miserie
is
this
,
that
we
who
were
created
Gods
glorious
creatures
,
according
to
his
owne
image
,
to
the
end
that
we
should
serue
him
in
holines
of
life
,
should
,
as
though
wee
had
forgotten
the
end
wherefore
wee
came
into
the
world
,
neglect
all
dutie
to
our
Creator
,
and
become
voluntarie
slaues
to
sinne
and
Satan
,
ready
to
doe
his
will
;
though
we
haue
nothing
for
our
wages
but
eternall
death
?
yea
euen
after
wee
are
called
and
reconciled
vnto
God
,
how
great
is
our
miserie
whilest
wee
continue
in
this
life
,
seeing
wee
are
daily
intangled
in
the
snares
of
sin
,
and
haue
our
best
actions
so
imperfect
and
stained
with
our
corruptions
,
that
if
the
Lord
should
examine
them
according
to
his
righteous
iudgement
,
they
would
deserue
a
curse
rather
then
a
blessing
,
and
punishment
rather
then
a
reward
?
What
a
miserie
is
this
,
that
after
we
haue
with
Iacob
preuailed
with
God
,
we
should
halt
of
our
corruptions
to
the
day
of
death
;
and
after
we
haue
broken
out
of
the
prison
of
Satans
bondage
,
and
shaken
off
the
chaines
of
his
subiections
,
al
our
ioynts
should
be
so
stiffe
and
benummed
,
that
wee
should
to
the
very
end
of
life
,
lamely
performe
all
holy
duties
,
and
halt
like
wretched
creeples
in
the
waies
of
God
?
Finally
,
that
the
more
time
is
added
to
our
daies
,
the
more
wee
should
adde
to
the
heape
of
our
sinnes
,
and
prouoke
our
good
God
to
iust
displeasure
,
who
hath
so
tenderly
loued
vs
,
that
hee
gaue
his
owne
deare
sonne
to
death
for
the
perfecting
of
our
redemption
?
And
this
is
the
chiefe
part
of
all
our
miserie
,
as
being
that
§.
Sect
.
4.
That
the
things
of
this
life
are
commended
onely
by
necessitie
.
cursed
fountaine
from
which
all
the
rest
spring
and
flow
;
for
by
reason
hereof
all
the
creatures
in
the
world
are
made
subiect
to
corruption
,
and
being
made
for
blessings
,
they
are
turned
into
punishments
;
and
though
outwardly
they
seeme
excellent
and
desireable
,
yet
this
hidden
poyson
of
sinne
secretly
lurking
in
them
,
maketh
vs
to
cast
them
vp
with
griefe
,
when
with
great
pleasure
we
haue
swallowed
them
downe
.
So
that
euen
those
things
which
we
chiefly
affect
are
full
of
wretchednesse
,
besides
those
innumerable
miseries
ioyned
with
them
,
which
all
taking
notice
of
,
doe
abhorre
and
shun
.
And
though
the
things
we
desire
were
freed
from
outward
and
accidentall
euils
;
yet
themselues
bring
with
them
miserie
enough
to
make
them
iustly
loathsome
to
all
that
iudiciously
taste
and
rellish
them
.
For
the
chiefe
goodnesse
of
these
worldly
things
which
we
desire
,
consisteth
not
in
any
absolute
excellency
that
is
in
themselues
,
but
onely
as
they
are
present
helpes
to
free
vs
for
the
time
from
the
euils
which
we
feare
;
and
no
other
worth
or
esteeme
haue
they
but
as
they
come
commended
by
some
vrgent
necessity
:
thus
wee
desire
riches
,
not
so
much
for
any
excellencie
we
see
in
them
,
as
because
we
feare
and
shunne
pouerty
;
thus
honours
are
esteemed
,
because
we
feare
disgrace
;
thus
meate
hath
onely
so
much
goodnesse
in
it
,
as
men
haue
hunger
that
feed
vpon
it
,
and
drinke
hath
it
worth
from
thirst
;
thus
summer
is
commended
vnto
vs
,
by
winter
,
warmeth
by
our
cold
,
and
the
coole
aire
,
by
intemperate
heate
.
In
a
word
,
nothing
in
the
world
is
esteemed
good
,
but
onely
so
far
forth
as
it
bringeth
letters
of
commendations
from
necessity
,
and
serueth
as
a
present
meanes
to
free
vs
from
some
euill
,
and
to
make
vs
lesse
miserable
.
And
if
wanting
the
praise
which
need
imparteth
vnto
it
,
it
offer
it selfe
vnto
vs
,
it
is
vnwelcome
,
and
we
forthwith
loath
and
dislike
it
.
If
meate
come
before
hunger
haue
made
way
for
it
in
our
desires
,
who
is
not
glutted
with
the
sight
of
it
?
If
drinke
be
not
commended
by
thirst
,
who
regardeth
it
?
If
we
haue
more
clothes
laid
on
vs
when
wee
are
hot
enough
,
we
esteeme
it
a
burthen
and
not
a
benefit
:
If
abundance
of
wealth
were
offered
vnto
vs
,
not
hauing
before
any
want
of
it
,
and
consequently
no
desire
,
wee
would
not
much
value
it
:
Finally
,
so
much
worth
and
esteeme
these
worldly
things
haue
,
as
we
haue
first
want
and
miserie
.
So
that
in
truth
he
who
hath
most
need
,
and
is
most
wretched
,
he
hath
most
ioy
and
comfort
by
these
earthly
vanities
when
he
hath
liberty
to
inioy
them
;
he
who
is
most
hungrie
,
hath
also
most
pleasure
by
meate
;
hee
that
is
thirstiest
,
hath
most
delight
in
drinke
;
and
we
must
first
want
in
state
,
or
at
least
in
mind
,
before
riches
haue
any
great
welcome
:
yea
pleasure
it selfe
hath
no
sweet
rellish
till
our
appetite
bee
sharpened
by
the
sharpe
sauce
of
miserie
and
affliction
,
neither
would
any
man
thinke
himselfe
more
happie
for
the
acccesse
of
worldly
things
,
vnlesse
it
were
for
former
felt
,
or
future
feared
vnhappinesse
.
In
which
respect
our
life
is
most
fitly
compared
to
a
continuall
§.
Sect
.
5.
That
mans
life
is
a
continuall
disease
,
and
worldly
things
,
medicines
to
ease
it
.
Nasci
hîc
in
corpore
mortali
in●i●●re
agr●tare
est
.
Aug.
in
Psal
.
102.
En●rrat
.
disease
:
for
when
we
begin
to
liue
,
we
begin
to
be
sicke
;
and
these
worldly
things
which
we
so
much
esteeme
,
are
but
medicines
for
our
maladies
,
and
plaisters
for
our
sores
,
which
do
not
perfectly
cure
vs
,
but
onely
giue
vs
some
present
ease
.
For
in
truth
the
diseases
are
natural
,
here
ditarie
,
rooted
in
our
first
principles
,
&
hauing
settled
themselues
in
our
bones
and
marrow
they
are
incurable
.
And
therefore
as
that
is
esteemed
the
best
medicine
for
the
gout
which
remoueth
the
fit
,
and
that
the
best
salue
which
keepeth
the
incurable
vlcer
cleane
and
sweet
:
so
those
are
esteemed
best
among
worldly
things
,
that
for
the
present
serue
as
medicines
to
ease
our
naturall
miseries
,
which
it
is
altogether
impossible
fully
to
heale
and
cure
.
This
will
better
appeare
if
wee
consider
of
some
speciall
instances
;
for
what
is
hunger
but
a
disease
,
which
will
consume
a
man
in
a
few
daies
,
like
that
called
the
wolfe
,
which
if
it
bee
not
fed
with
outward
things
,
feedeth
vpon
the
body
till
it
haue
destroyed
it
?
And
what
is
meate
but
the
medicine
of
this
sicknesse
,
which
because
it
cannot
perfectly
cure
it
,
therefore
it
is
continually
applied
to
remoue
the
fit
,
and
to
asswage
the
present
paine
?
What
is
thirst
but
a
sicknesse
,
which
would
soone
dispatch
vs
,
vnles
drinke
as
a
physicall
potion
did
for
the
instant
serue
for
a
remedie
?
So
what
is
watching
but
a
naturall
disease
?
and
what
is
sleep
but
the
medicine
,
that
for
the
time
helpeth
it
?
What
is
couetousnesse
but
the
soules
feauer
?
and
what
riches
,
but
as
a
medicine
which
sometime
easeth
the
fit
for
the
present
,
though
afterwards
it
bee
more
raging
?
what
ambition
,
but
the
hearts
tympanie
?
and
what
honours
,
but
an
instant
refreshing
,
which
for
a
while
allaieth
the
griefe
,
though
it
rather
increaseth
then
abateth
the
swelling
?
What
is
voluptuousnesse
,
but
as
the
Wise
man
calleth
it
,
a
merrie
madnesse
,
which
hath
some
present
comfort
,
by
pleasures
and
delights
?
What
is
labour
,
but
a
sicknesse
,
which
rest
easeth
?
what
standing
,
but
an
infirmitie
,
which
sitting
mitigateth
?
and
this
also
long
vsed
becommeth
of
a
medicine
a
disease
,
which
another
kind
of
disposition
or
placing
of
the
body
doth
for
the
time
refresh
?
All
which
though
custome
make
them
so
familiar
,
that
we
doe
not
take
any
serious
regard
of
them
,
yet
if
we
could
possiblie
bee
freed
from
them
but
one
yeere
,
and
liue
without
hunger
,
thirst
,
cold
,
heate
,
labour
,
concupiscence
,
we
would
account
them
as
troublesome
diseases
,
if
againe
they
should
sease
vpon
vs.
And
thus
●an
first
made
miserable
by
sinne
,
doth
but
shew
§.
Sect
.
6.
Of
the
loathsome
satiety
which
man
findeth
in
worldly
things
.
his
wretchednes
whilest
he
frolickes
it
out
in
the
fruition
of
those
things
wherein
he
chiefly
delighteth
:
and
being
sicke
of
innumerable
maladies
,
he
is
perfectly
cured
of
none
,
but
onely
is
eased
for
the
time
by
often
changing
his
miseries
with
one
another
,
hungring
and
eating
,
and
after
eating
,
againe
hungring
;
interchanging
waking
with
sleeping
,
and
sleeping
with
waking
,
like
a
sicke
man
turning
from
side
to
side
,
to
find
some
short
repriuall
of
his
paine
;
or
as
if
one
should
leape
out
of
the
scorching
heat
,
into
the
chilling
cold
,
and
often
interchange
the
one
for
the
other
,
accounting
both
his
refreshing
,
whereas
in
truth
they
are
both
his
torment
.
For
so
is
man
naturally
besotted
on
these
earthly
trifles
,
if
he
be
ignorant
of
true
happinesse
,
and
hath
not
fixed
his
heart
on
God
and
heauenly
things
,
that
he
laboureth
to
haue
them
in
abundance
,
which
he
hath
no
sooner
attained
vnto
,
but
he
hath
also
the
vsuall
companion
thereof
,
glutting
satietie
and
loat●some
wearines
:
and
no
sooner
is
he
thus
cloyed
,
but
presently
he
seeketh
to
refresh
his
dulled
appetite
with
varietie
and
change
;
one
while
desiring
motion
,
and
another
while
rest
,
now
affecting
mirth
,
and
soone
after
solemne
grauitie
;
in
the
night
wishing
for
day
,
and
in
the
day
for
night
,
in
heate
for
cold
,
and
in
cold
for
heate
;
eating
and
fasting
,
waking
and
sleeping
,
dressing
and
vndressing
,
sitting
and
standing
,
walking
and
lying
,
with
such
often
iteration
,
as
might
well
cause
a
loathing
satietie
,
when
as
he
is
alwaies
in
the
same
motion
,
like
the
horse
in
the
mill
,
and
(
as
the
Wise
man
speaketh
)
seeth
no
new
thing
vnder
the
Sunne
.
Ecclesiasticus
1.
9.
§.
Sect
.
7.
Of
the
adherent
euils
which
are
incident
to
mans
life
.
But
besides
these
inherent
euils
which
make
these
worldly
vanities
so
much
desired
,
in
themselues
distastefull
,
they
are
conioyned
and
mingled
with
innumerable
other
miseries
which
adhere
vnto
them
;
the
which
so
farre
exceed
in
number
,
quantitie
and
qualitie
,
all
the
earthly
delights
and
comforts
which
we
enioy
,
as
the
brambles
the
roses
,
or
the
field
weeds
,
the
garden
flowers
.
For
who
seeth
not
,
yea
who
cannot
speake
vpon
his
owne
feeling
experience
,
that
no
day
passeth
without
a
number
of
miseries
attending
on
it
,
whilest
either
the
euils
we
feare
do
fall
vpon
vs
,
or
the
good
things
we
hoped
for
faile
vs
,
and
deceiue
our
expectation
,
or
the
comforts
which
we
presently
enioy
are
either
indeed
lost
,
or
at
least
we
in
some
danger
,
and
feare
of
losing
them
?
In
Raro
miseri●
prodeunt
incomitatae
.
which
respect
the
miseries
of
this
life
may
fitly
be
compared
to
Iobs
messengers
,
of
which
one
had
no
sooner
made
an
end
of
speaking
,
but
another
presently
beginneth
his
tale
,
or
like
vnto
the
billowes
of
the
sea
,
which
without
intermission
come
tumbling
one
in
the
necke
of
another
,
giuing
vnto
vs
scarce
time
of
breathing
,
till
we
rest
in
the
hauen
of
death
.
It
is
true
that
some
of
these
miseries
do
one
so
much
exceed
another
,
that
the
lesse
is
swallowed
vp
of
the
greater
,
like
the
riuers
by
the
sea
,
and
is
not
discerned
,
though
if
it
came
alone
,
it
would
force
complaining
:
and
so
predominant
are
some
griefes
,
that
the
lesser
appeare
no
more
,
then
the
Stars
when
the
Sunne
shineth
,
not
that
they
are
taken
away
,
but
because
the
greater
working
a
more
vehement
impression
,
maketh
vs
insensible
of
the
lesse
:
yea
so
are
we
for
our
sins
iustly
scanted
of
things
truly
good
,
that
to
make
some
little
equalitie
to
our
owne
comfort
,
we
are
faine
to
fill
vp
the
number
by
putting
into
the
ranke
of
good
things
,
those
which
we
thinke
least
euill
,
and
things
truely
desireable
failing
vs
,
to
make
choice
of
such
as
are
least
worthie
to
be
refused
.
Herein
behauing
our selues
like
vnto
politike
Commanders
,
who
seeing
the
armie
of
their
enemies
far
to
exceed
their
owne
partie
in
strength
and
number
,
haue
,
to
fill
vp
places
,
and
to
increase
their
multitude
,
made
shew
of
women
in
stead
of
men
,
and
set
vp
a
far
off
on
stakes
puppets
and
skare-crowes
for
fighting
souldiers
,
to
dishearten
the
enemie
,
and
encourage
their
owne
followers
.
So
we
being
incountred
with
innumerable
euils
,
and
hauing
few
things
truly
good
to
refresh
and
cheare
vs
against
their
assaults
,
are
faine
to
make
choice
of
shadowes
in
stead
of
substances
,
and
to
make
many
things
good
only
by
reputation
and
imaginarie
esteeme
,
which
a
a
sound
and
vnpartiall
iudgement
scarce
thinketh
tollerable
euils
.
Now
if
we
further
consider
,
that
as
our
miseries
do
infinitly
in
number
exceed
our
comforts
;
so
also
one
of
them
is
sufficient
to
infuse
such
bitternesse
into
a
multitude
of
our
most
desired
delights
,
that
we
cannot
rellish
their
sweetnes
,
that
one
ounce
of
this
gall
of
miserie
,
maketh
loathsome
a
whole
pound
of
our
sugred
ioyes
,
and
that
a
small
dram
of
this
Colyquintida
,
is
enough
to
distaste
a
whole
pot
of
pottage
,
making
it
to
sauour
of
death
;
then
how
little
sweetnes
of
comfort
must
we
needs
haue
,
when
as
the
part
which
we
loath
and
abhorre
,
so
innumerable
degrees
exceedeth
that
which
we
like
and
loue
?
But
who
seeth
not
that
one
tooth
aking
doth
more
vex
vs
,
then
the
health
of
all
the
rest
of
the
bodie
can
delight
vs
?
that
we
are
more
tormented
with
a
small
losse
,
then
comforted
with
great
possessions
?
that
when
but
one
friend
of
many
is
taken
away
,
we
haue
more
true
griefe
by
him
which
is
lost
,
then
ioy
and
contentment
in
all
the
rest
?
that
we
are
more
disquieted
with
one
disgrace
,
then
delighted
with
many
honors
?
and
that
we
are
not
so
much
pleased
in
the
fruition
of
many
things
loued
and
desired
,
as
we
are
displeased
when
we
are
cut
short
of
our
hopes
,
or
are
troubled
and
combred
with
some
euill
which
we
loath
and
hate
?
and
the
reason
is
,
because
miseries
doe
make
a
much
deeper
impression
in
vs
then
our
comforts
,
partly
because
they
being
in
this
vale
of
teares
,
as
it
were
in
their
own
place
and
element
,
haue
more
vigour
and
strength
in
them
,
one
increasing
the
force
of
another
,
as
diuers
sticks
in
the
same
fire
;
and
retaine
their
owne
nature
without
alteration
;
whereas
good
things
are
more
weake
and
feeble
in
this
place
of
banishment
,
as
being
not
proper
to
them
,
and
lose
much
of
their
puritie
and
vertue
,
through
the
mixture
and
tainture
of
adhering
euils
:
and
partly
,
because
by
reason
of
our
vnthankfulnesse
,
we
are
alwaies
readie
to
extenuate
Gods
blessings
,
and
neuer
almost
thinke
of
them
,
but
when
they
are
taken
from
vs
;
and
contrariwise
,
if
we
haue
the
least
sparke
of
euil
,
we
are
apt
and
willing
to
blow
vpon
it
with
the
f●ame
of
our
impatiencie
,
vntill
we
haue
made
it
a
great
fire
,
which
inflameth
and
consumeth
our
hearts
with
griefe
and
anguish
.
But
let
vs
descend
to
some
particulars
,
and
for
orders
sake
§.
Sect
.
8.
Of
the
miseries
incident
to
a
mans
state
.
distinguish
the
miseries
of
mans
life
into
some
kinds
;
not
that
it
is
my
purpose
to
speake
largely
of
all
,
seeing
they
are
so
many
and
innumerable
,
that
it
would
require
a
mans
whole
life
to
make
but
a
bare
catalogue
or
relation
of
them
:
but
only
so
many
of
them
briefly
,
as
may
serue
to
weane
our
hearts
from
the
world
which
aboundeth
with
such
miseries
;
and
to
fixe
them
on
God
his
spirituall
graces
and
heauenly
happines
,
which
bring
vs
sincere
ioy
,
without
the
mixture
of
any
euils
.
The
miseries
then
of
mans
life
either
respect
him
generally
,
or
his
seuerall
ages
and
estates
.
The
generall
miseries
vnto
which
mans
life
is
subiect
,
are
either
those
which
are
his
own
directly
,
or
else
his
friends
,
which
are
his
by
sympathie
,
compassion
and
fellow
feeling
.
Concerning
the
former
,
if
we
do
but
take
a
slight
view
of
those
miseries
to
which
our
fraile
life
is
subiect
,
we
shall
find
that
euen
a
large
world
of
wretchednesse
,
doth
ouerwhelme
this
little
world
of
man
,
and
that
whether
we
respect
his
state
or
person
.
For
first
,
vnto
how
many
miseries
is
man
subiect
about
his
state
,
whilest
he
seeketh
to
preserue
and
maintaine
,
or
to
aduance
and
better
it
?
with
what
painfull
labours
doth
he
spend
his
strength
in
the
workes
of
his
calling
,
that
he
may
prouide
sufficient
for
himselfe
and
his
charge
,
which
dependeth
vpon
him
?
what
cares
,
what
watching
,
running
,
riding
,
buying
,
selling
,
plowing
,
sowing
,
reaping
,
and
turmoiling
to
get
a
poore
liuing
?
And
this
miserie
Eliphaz
pointeth
at
;
Miserie
(
saith
he
)
commeth
Iob
5.
7.
not
from
the
dust
,
neither
doth
affliction
spring
out
of
the
earth
;
but
man
is
borne
vnto
trauaile
,
as
the
sparkes
flie
vpward
.
With
all
which
labours
when
as
he
hath
worne
out
both
bodie
and
mind
,
oftentimes
for
want
of
Gods
blessing
he
hath
no
successe
,
and
hath
iust
cause
to
complaine
,
that
he
hath
spent
his
strength
in
vaine
,
seeing
with
all
his
industrie
and
labour
he
cannot
attaine
vnto
the
things
which
he
laboureth
for
;
but
notwithstanding
all
his
diligence
pineth
with
want
,
or
hauing
found
that
he
sought
for
,
how
is
he
troubled
in
the
possession
,
how
grieued
with
his
losses
,
whilest
God
blowing
vpon
that
he
hath
,
notwithstanding
all
his
care
and
labour
,
it
vanisheth
like
smoake
,
leauing
him
in
pouertie
,
who
ere
whiles
was
rich
,
and
in
contempt
and
disgrace
,
who
not
long
since
was
respected
and
esteemed
of
all
?
Againe
,
how
innumerable
are
our
wants
aboue
all
other
creatures
in
the
world
,
&
what
care
and
paines
is
required
to
make
a
supplie
,
and
to
furnish
vs
with
necessaries
and
sufficiencie
?
what
adoe
to
prouide
vs
nourishment
,
what
catering
and
cooking
,
boiling
,
roasting
,
baking
,
saucing
?
and
when
it
is
set
before
vs
how
ignorant
are
we
of
the
measure
of
our
owne
bellies
,
how
hardly
doe
we
keepe
a
meane
in
our
diet
,
feeding
sufficiently
without
surfetting
?
What
care
and
cost
is
required
to
furnish
vs
with
apparell
,
housing
,
lodging
,
bedding
,
and
other
furniture
?
What
dieting
and
watching
ouer
our
appetite
that
it
doe
not
make
vs
ouer
greedily
to
feed
vpon
that
which
we
too
sondly
affect
,
and
so
impaire
our
health
?
and
being
lost
,
what
physicke
,
medicines
,
bitter
pilles
,
and
loathsome
potions
,
cautherizing
,
cutting
,
lanching
,
and
plaistering
are
we
faine
to
vse
that
wee
may
recouer
it
?
Whereas
the
brutish
creatures
either
want
not
these
things
,
or
easilie
supplie
their
need
without
care
or
labour
.
What
lands
and
possessions
are
needfull
for
mans
vse
?
what
purchases
,
writings
,
conueiances
,
suits
in
law
,
troubles
and
contentions
,
to
hold
that
he
hath
,
and
secure
his
right
?
It
were
infinite
to
particularise
those
things
which
man
wanteth
,
all
which
are
so
necessarie
vnto
him
,
either
in
truth
,
or
in
his
owne
opinion
,
that
his
life
without
them
cannot
bee
comfortable
;
and
looke
how
much
of
them
is
lacking
,
and
so
much
is
detracted
from
his
happinesse
,
and
added
to
his
miserie
.
Let
vs
adde
to
the
miseries
of
state
,
the
miseries
of
person
,
§.
Sect
.
9.
Of
the
miseries
incident
to
a
mans
person
,
and
first
in
respect
of
his
body
.
and
that
both
body
&
soule
.
The
body
of
man
is
continually
subiect
to
many
miseries
;
as
hunger
,
thirst
,
heat
,
cold
,
watching
and
wearines
;
and
that
which
is
more
cumbersome
and
grieuous
then
al
the
rest
,
vnto
innumerable
sorts
of
sicknesses
and
diseases
:
for
how
many
maladies
are
peculiarly
incident
to
euery
time
of
the
yeere
;
as
spring
,
summer
,
autumne
,
and
winter
,
to
euery
countrie
and
region
,
sex
and
age
?
how
many
diseases
which
ouerthrow
the
health
of
the
whole
body
,
as
plague
,
feuers
,
agues
,
consumptions
,
palsies
and
the
rest
;
yea
how
many
are
incident
to
euery
seuerall
part
,
and
as
it
were
in
whole
troopes
attend
vpon
euery
particular
member
of
mans
body
?
surely
so
innumerable
are
they
,
that
physitians
to
this
day
cannot
discouer
,
much
lesse
cure
them
;
and
howsoeuer
they
haue
filled
many
large
volumes
with
them
,
yet
they
come
farre
short
of
their
infinite
number
,
though
those
which
they
haue
already
found
,
would
make
a
man
sicke
but
barely
to
reckon
them
:
many
of
which
though
some
escape
,
yet
few
or
none
are
exempted
from
them
all
;
it
being
a
thing
impossible
,
though
we
were
all
an
eye
,
to
keep
such
narrow
watch
ouer
our
health
as
may
bee
sufficient
to
preserue
it
from
the
violence
of
so
many
enemies
which
assault
vs
on
all
sides
,
within
vs
,
without
vs
,
and
round
about
vs.
Vnto
which
we
may
adde
the
tedious
trouble
and
loathsome
remedies
which
we
are
faine
to
vse
when
our
health
is
impaired
,
when
as
we
are
bound
to
forbeare
the
things
which
wee
chiefly
desire
,
and
to
vse
those
which
our
nature
abhorreth
,
pining
our
bodies
with
abstinence
,
which
were
oppressed
with
fulnesse
,
and
swallowing
into
our
stomackes
loathsome
medicines
,
which
wee
haue
first
distempered
with
licorous
meates
.
Whereby
it
is
hard
to
chuse
whether
the
physicke
or
disease
,
the
medicine
or
the
maladie
be
the
worse
:
seeing
our
cure
it selfe
is
a
sicknesse
,
our
helpes
hurts
,
and
our
medicines
torments
;
neither
can
we
be
deliuered
from
our
griefs
,
but
by
suffering
more
griefe
,
nor
free
our selues
from
these
kinds
of
punishments
,
vnlesse
we
be
content
to
bee
further
punished
.
And
these
are
some
of
those
manifold
miseries
which
are
§.
Sect
.
10.
Of
the
manifold
miseries
of
man
in
respect
of
his
soule
.
incident
to
the
body
;
the
which
are
not
more
in
number
,
or
so
grieuous
and
pernicious
in
their
nature
and
quality
,
as
those
which
trouble
and
torment
the
mind
.
For
sinne
is
the
sicknesse
of
the
soule
,
and
therefore
looke
with
how
many
corruptions
it
is
infected
,
and
with
so
many
spirituall
diseases
Iob
8.
9.
it
is
endangered
.
The
vnderstanding
is
subiect
to
the
blindnesse
of
ignorance
;
so
as
we
may
say
with
the
Prophet
,
Ier
.
10.
14.
that
we
are
beasts
by
our
owne
knowledge
;
seeing
we
neither
know
God
,
nor
his
will
,
our selues
,
nor
our
owne
soules
.
Our
willes
are
crooked
and
rebellious
,
and
so
whirled
about
with
a
wilfull
frensie
,
as
neither
reason
nor
religion
can
rule
or
gouerne
them
.
Our
memories
are
subiect
to
a
spirituall
lethargie
,
forgetting
still
what
we
should
remember
,
and
remembring
what
we
should
forget
.
Our
consciences
are
either
sicke
of
the
dead
palsie
,
hauing
no
sense
or
feeling
of
Gods
mercies
or
iudgements
;
or
else
full
of
melancholicke
feares
and
terrours
,
sores
and
wounds
,
so
as
they
are
ready
desperately
to
crie
out
,
when
they
haue
the
least
touch
.
Our
hearts
are
the
harborow
of
almost
all
diseases
,
there
lodgeth
the
swelling
tumor
of
pride
,
the
wolfe
of
ambition
,
the
dropsie
of
couetousnesse
,
the
madnesse
of
anger
,
and
burning
feuer
of
furious
reuenge
.
In
it
dwelleth
our
tumultuous
passions
,
which
continually
rebell
against
reason
,
and
denie
subiection
to
God
and
his
law
;
there
is
the
seate
of
carnall
loue
,
which
setteth
the
heart
on
fire
with
the
thing
loued
,
and
vexeth
it
with
continuall
torment
when
it
cannot
enioy
it
;
there
dwelleth
enuie
and
hatred
,
the
one
tormenting
a
man
with
anothers
happinesse
,
the
other
turmoiling
him
in
plotting
and
contriuing
his
neighbours
ruine
,
making
himselfe
presently
miserable
,
because
hee
would
haue
another
so
in
time
to
come
.
In
it
is
mirth
and
mourning
,
ioy
and
sorrow
,
the
one
pulling
open
the
heart
,
and
letting
in
much
vanitie
;
the
other
contracting
and
shutting
it
,
that
it
may
keepe
out
all
comfort
and
contentment
,
and
both
like
rackets
tossing
a
man
interchangeablie
the
one
to
the
other
,
till
hee
bee
tired
,
and
euen
worne
out
with
wearinesse
.
There
harboreth
hope
,
the
great
deceiuer
of
mankind
,
which
maketh
him
continually
to
expect
better
,
though
he
still
findeth
worse
;
and
causeth
him
daily
to
beleeue
it
,
and
to
refresh
his
soule
with
false
comforts
,
after
it
hath
ten
thousand
times
failed
him
,
and
innumerably
often
defrauded
his
hungrie
desires
.
And
there
also
dwelleth
feare
,
which
maketh
a
man
presently
miserable
because
he
seeth
a
possibility
of
future
miserie
,
and
tormenteth
him
not
onely
by
aggrauating
those
euils
which
are
present
,
but
also
by
recalling
those
which
are
past
,
and
by
anticipating
,
and
present
apprehending
those
which
are
to
come
,
many
whereof
are
nothing
so
grieuous
felt
as
feared
,
and
many
neuer
happening
at
all
:
and
yet
these
false
feares
beget
true
sorrowes
,
and
cause
no
lesse
griefe
though
they
neuer
happen
,
then
if
they
were
already
happened
,
killing
a
man
with
an
emptie
sound
,
and
as
it
were
with
paper-shot
,
and
making
him
miserable
in
truth
,
because
hee
is
so
in
his
owne
conceite
.
Wherein
we
are
much
more
wretched
then
the
brutish
creatures
;
for
they
forget
euils
past
,
and
flie
from
those
which
are
present
,
and
hauing
escaped
are
secure
for
the
time
to
come
,
quietly
enioying
their
present
delights
without
any
perturbation
of
future
dangers
;
whereas
feare
maketh
vs
to
engrosse
all
griefes
,
and
as
though
we
could
not
be
miserable
enough
with
present
euils
,
it
recalleth
those
which
are
past
,
and
layeth
hold
on
those
to
come
:
and
whereas
it
were
our
wisest
course
to
flie
our
sorrowes
til
they
catch
vs
,
and
to
delay
our
miserie
,
which
we
cannot
wholly
escape
,
that
we
may
prolong
our
comfort
as
long
as
may
bee
;
feare
maketh
vs
foolishly
to
runne
vpon
our
owne
ruine
,
and
to
meet
our
torments
in
the
mid
way
,
not
staying
for
sorrowes
vntill
they
come
,
but
wilfully
sending
for
them
with
posting
speed
,
and
haling
them
into
our
hearts
before
their
time
.
Moreouer
,
besides
these
miseries
which
accompanie
euerie
§
Sect
.
11.
Of
the
miseries
of
man
,
through
the
contrarie●●
and
sight
of
his
owne
passions
.
single
passion
,
those
are
no
lesse
grieuous
and
troublesome
,
which
befall
vs
through
their
opposition
and
fight
,
not
onely
against
reason
,
conscience
and
religion
;
in
which
conflict
we
are
wounded
notwithstanding
our
strongest
and
best
approued
armour
,
sometime
with
vaine
glory
,
somtime
with
auarice
,
sometime
with
voluptuousnesse
,
often
with
anger
,
&
desire
of
reuenge
,
and
not
seldome
with
many
other
vnrulie
&
violent
affections
;
but
euen
we
are
no
lesse
turmoiled
with
that
ciuill
dissension
,
&
intestine
conflict
which
is
among
our
passions
&
desires
,
the
one
against
the
other
,
which
are
so
opposite
&
contrary
among
themselues
,
that
no
wisedom
of
man
can
reconcile
them
.
Whilest
ambition
haleth
vs
into
the
seate
of
honour
,
feare
pulleth
vs
backe
,
putting
vs
in
mind
of
the
burthen
,
and
danger
which
doth
accompanie
it
,
and
whilest
the
former
hath
the
vpper
hand
we
condemne
our
cowardize
,
whilest
the
other
wee
exclaime
against
the
mischiefes
of
ambition
.
So
vaineglory
persuadeth
vs
to
procure
at
the
dearest
rates
the
praise
of
bountie
,
and
to
purchase
the
loue
of
all
that
are
about
vs
;
but
couetousnesse
checketh
this
motion
,
and
will
not
heare
of
parting
with
riches
to
buy
smoke
,
and
yet
after
auarice
hath
shut
the
purse
,
pride
,
whether
it
will
or
no
,
doth
againe
pull
it
open
.
So
voluptuousnes
inticeth
vs
to
follow
pleasures
,
but
desire
of
profit
opposeth
against
it
,
telling
vs
how
foolish
it
is
to
spend
vpon
the
stocke
,
and
how
vnseasonable
those
pleasures
are
for
time
of
strength
,
which
is
allotted
to
industrie
and
labour
;
and
yet
when
we
haue
put
our
hand
vpon
the
plow
,
pleasure
clapping
vs
on
the
backe
,
maketh
vs
looke
behind
vs
,
and
leauing
our
profit
to
follow
our
delights
.
Thus
we
desire
the
ease
of
a
solitarie
life
,
but
loath
,
neglect
and
contempt
,
and
are
in
loue
with
the
respect
that
accompanieth
action
,
but
hate
the
care
and
labour
.
Thus
we
desire
the
multiplication
of
our
yeeres
,
but
feare
old
age
and
death
,
as
though
we
would
be
alwaies
trauelling
,
and
neuer
be
the
forwarder
in
our
way
,
and
haue
a
daily
addition
,
without
any
increase
;
for
what
is
old
age
but
the
multiplication
of
many
yeeres
?
and
what
is
death
but
the
hauen
vnto
which
we
●aile
,
and
the
iorneyes
end
vnto
which
we
are
alwaies
trauelling
?
Thus
we
loue
learning
and
wisdome
,
but
loath
the
paines
of
studie
and
obseruation
;
we
desire
to
be
rid
of
the
tedious
troubles
of
life
,
but
presently
vnsay
that
wee
haue
said
,
being
incountred
with
the
feare
of
death
.
And
finally
,
we
are
rauished
with
ioy
when
we
thinke
of
the
fruition
of
God
,
and
the
kingdome
of
heauen
,
but
when
we
heare
that
we
must
sell
that
we
haue
,
and
giue
to
the
poore
,
forsake
all
,
take
vp
our
crosse
and
follow
Christ
,
we
go
away
sorrowfull
;
we
would
be
conformable
vnto
Christ
in
glorie
,
but
not
in
his
sufferings
,
and
sit
vpon
his
throne
on
his
right
hand
and
on
his
left
,
but
we
cannot
indure
to
drinke
with
him
in
the
cup
of
affliction
:
and
to
conclude
,
we
do
not
sooner
with
one
affection
desire
any
thing
,
then
we
are
straight
ready
to
vnwish
our
wishes
,
by
reason
of
some
inconueniences
which
crosse
another
.
And
thus
haue
I
shewed
the
manifold
miseries
which
are
§.
Sect
.
12
Of
the
miseries
of
mans
life
in
respect
of
his
friends
.
generally
incident
to
mankind
,
in
respect
of
themselues
.
From
which
if
any
plead
immunitie
,
and
that
he
hath
not
yet
drunke
of
this
bitter
cup
,
let
him
know
that
he
is
only
repriued
and
not
acquitted
;
and
howsoeuer
he
is
not
brought
out
to
execution
,
yet
the
sentence
of
condemnation
being
passed
vpon
him
,
as
well
as
vpon
others
,
he
doth
but
stay
the
Iudges
pleasure
till
he
calleth
him
forth
.
Let
him
consider
that
sayling
in
this
world
,
as
it
were
in
a
sea
of
miseries
,
he
may
for
a
time
escape
the
tempest
,
but
neuer
the
feare
and
danger
;
and
that
these
miseries
which
are
incident
vnto
all
,
may
happen
vnto
any
,
though
they
be
not
yet
happened
:
let
them
call
to
Cui●●s
potest
accidere
quod
●uiquam
potest
.
mind
,
that
commonly
after
a
faire
summer
,
followeth
a
●oule
winter
,
and
a
blustring
storme
after
a
sun-shine
calme
;
that
prosperitie
and
aduersitie
haue
their
changes
,
and
that
no
man
but
the
true
Christian
can
be
said
to
be
happie
before
his
death
.
But
besides
these
miseries
which
respect
a
mans
selfe
,
there
are
innumerable
more
which
respect
his
friends
;
and
to
say
nothing
of
false
and
pretended
loue
,
whereby
men
proue
most
pernicious
enemies
,
whilest
they
professe
the
greatest
friendship
;
to
say
nothing
of
the
breaches
,
fallings
out
,
and
hot
contentions
which
sometime
happen
betweene
those
who
are
coupled
in
the
neerest
bond
of
amitie
;
and
to
passe
by
all
those
discontents
which
are
caused
through
the
default
of
any
partie
:
how
many
are
the
miseries
which
accompanie
true
friendship
,
euen
when
it
is
most
wisely
intertained
,
and
religiously
obserued
?
For
who
can
see
his
friend
thunder-strucken
,
and
not
tremble
at
the
blow
?
who
can
behold
him
plunged
into
any
miserie
,
and
not
in
compassion
,
and
fellow-feeling
communicate
with
him
in
his
griefes
?
who
sorroweth
not
at
his
friends
losses
;
who
groneth
not
in
his
sicknesse
,
and
bleedeth
not
at
his
wounds
?
Or
though
any
man
should
be
so
happie
as
to
haue
his
friends
also
exempted
from
these
miseries
,
or
so
potent
to
deliuer
them
;
yet
how
is
he
afflicted
with
his
death
;
grieuing
with
so
much
more
sorrow
,
by
how
much
he
was
more
worthie
of
his
loue
;
and
neuer
reioycing
that
he
so
long
had
him
,
but
lamenting
that
he
hath
now
lost
him
,
and
that
sweet
comfort
which
he
took
in
his
society
?
all
which
miseries
though
they
be
somwhat
cased
with
the
contrary
comforts
,
yet
considering
that
the
griefes
of
this
life
do
so
farre
exceed
the
ioyes
,
and
the
crosses
and
affliction
,
the
profits
and
delights
,
therefore
it
must
needs
follow
,
thath
he
who
hath
most
friends
,
communicates
in
most
miseries
,
and
by
compassion
and
fellow-feeling
participates
in
most
griefes
and
perturbations
.
CHAP.
XXIII
.
Of
the
miseries
which
are
specially
incident
vnto
all
the
ages
of
man
.
ANd
these
are
the
miseries
which
are
generally
§.
Sect
.
1.
Of
mans
miseries
which
he
is
subiect
vnto
in
his
mothers
wombe
.
incident
to
mankind
.
Vnto
which
we
may
adde
those
which
are
specially
belonging
to
all
ages
and
estates
;
for
no
sooner
haue
we
our
being
,
then
we
be
in
miserie
;
and
long
before
we
breath
the
aire
,
we
draw
in
corruption
,
and
are
infected
with
the
poison
of
sin
:
before
we
can
sinne
we
are
sinners
▪
as
being
heires
of
our
first
parents
transgression
,
and
defiled
with
our
next
parents
corruptions
;
and
we
offend
God
,
before
we
know
what
it
is
to
offend
him
:
for
with
our
parents
seed
is
mixed
the
seeds
of
all
manner
of
sinne
,
and
as
we
grow
and
wax
strong
,
so
sinne
with
vs
groweth
vntill
it
come
to
ful
maturity
.
Euen
in
our
first
conception
we
also
conceiue
corruption
;
and
then
the
foundation
of
wickednesse
is
laid
,
vpon
which
in
the
whole
course
of
our
life
we
build
vp
the
strong
holds
of
sinne
.
Then
we
are
Atheists
,
Idolaters
,
blasphemers
,
Sabbath-breakers
,
adulterers
,
murtherers
,
theeues
,
false
witnes-bearers
,
not
by
actuall
transgression
,
but
by
an
habituall
disposition
;
and
as
we
are
said
to
be
men
,
because
we
haue
in
vs
the
image
of
man
,
and
seeds
of
humanitie
,
though
we
neuer
did
any
manly
action
,
seeing
nothing
is
wanting
but
growth
and
maturitie
:
so
by
as
good
right
we
are
called
sinners
of
all
kinds
,
because
we
haue
the
nature
and
very
image
of
sinne
,
and
the
seeds
of
all
corruptions
liuing
in
vs
,
which
if
we
grow
will
grow
with
vs
;
and
come
to
full
ripenes
,
if
we
euer
attaine
vnto
perfect
age
.
And
thus
Dauid
confessed
,
that
he
was
borne
in
iniquitie
,
yea
that
his
Psalme
51.
5.
Iob
14.
4.
and
25.
4.
mother
conceiued
him
in
sinne
:
and
Iob
demandeth
,
who
can
bring
a
cleane
thing
out
of
filthines
,
or
how
man
can
be
cleane
which
is
borne
of
a
woman
?
And
the
Apostle
telleth
vs
,
that
by
Rom
.
5.
12.
one
man
sinne
entred
into
the
world
,
and
death
by
sin
;
and
so
death
went
ouer
all
man
,
because
all
men
had
sinned
.
Now
what
a
miserie
is
this
to
be
sinners
,
as
soone
as
we
be
men
?
to
be
poisoned
in
the
very
fountaine
and
leprous
in
the
very
first
principles
of
nature
,
seeing
our
sicknesse
is
the
more
incurable
,
because
it
is
hereditarie
?
to
be
dead
in
sinne
,
as
soone
as
we
are
Parentes
nostri
fecetunt
damnatum
,
antequam
na●um
.
Bernard
.
aliue
to
the
world
,
the
slaues
of
Satan
,
before
we
are
out
of
the
prison
of
the
wombe
,
and
in
the
state
of
damnation
,
before
we
are
in
the
state
of
the
liuing
?
And
as
we
are
thus
miserable
in
our
spirituall
estate
when
we
are
first
conceiued
:
so
our
outward
and
corporal
condition
is
also
full
of
wretchednesse
;
for
what
are
our
matter
and
first
principles
,
but
a
baso
excrement
of
nature
and
impure
seed
?
what
is
the
habitation
of
the
noblest
,
but
the
strait
and
darke
p●ison
of
the
wombe
,
inuironed
with
the
filth
of
nature
?
and
what
is
his
nourishment
,
but
the
impurest
part
of
his
mothers
blood
?
But
though
it
be
a
prison
in
respect
of
misery
,
yet
not
in
respect
of
safety
,
for
the
child
in
the
wombe
is
sicke
of
the
mothers
diseases
,
furfetted
with
her
in
temperance
,
and
pined
with
her
want
,
it
is
subiect
to
euery
rush
,
&
endangered
with
euery
sproi●e
,
euery
small
bruise
bringing
with
it
a
maime
,
&
euery
maime
,
monstrous
misshape
.
Finally
,
it
is
in
danger
of
stifling
,
before
it
breathe
,
of
choaking
before
it
feed
,
and
the
wombe
in
which
it
is
borne
,
is
oftentimes
the
tombe
in
which
it
is
buried
.
But
say
that
he
escapeth
the
dangers
of
the
wombe
;
say
he
§.
Sect
.
2.
Of
mans
miseries
in
his
birth
.
perisheth
not
with
the
miseries
of
these
nine
moneths
close
imprisonment
;
yet
how
great
paine
and
perill
indureth
he
,
when
the
day
commeth
of
his
mothers
deliuerance
and
his
libertie
?
vnto
what
torments
doth
he
vnwittingly
put
her
,
who
hath
so
long
borne
and
nourished
him
;
himselfe
bearing
a
great
part
in
these
paines
and
miseries
?
how
faine
are
they
to
part
the
one
from
the
other
,
and
yet
what
sorrow
is
there
at
their
parting
?
into
what
dangers
and
extreame
hazard
are
both
exposed
,
the
mother
in
bearing
,
and
the
child
in
suffering
?
how
many
are
there
which
depart
,
as
soone
as
they
are
parted
,
perishing
on
the
coast
as
soone
as
they
are
launched
out
into
this
sea
of
miseries
?
and
they
which
could
no
longer
liue
together
,
die
because
they
are
seuered
and
put
asunder
:
no
maruell
therefore
if
they
are
borne
weeping
and
crying
,
not
onely
presaging
●uture
miserie
,
but
as
feeling
present
paine
;
receiuing
these
first
sorrowes
of
their
birth
as
the
earnest
of
all
the
rest
,
which
they
are
to
suffer
in
their
ensuing
life
.
For
though
he
escape
these
dangers
,
and
recouer
of
the
hurts
which
he
sustained
in
his
first
conflict
,
yet
what
is
the
prolonging
of
his
life
,
but
the
increasing
of
his
torments
?
seeing
man
aboue
al
other
creatures
is
compassed
with
miseries
;
for
whereas
they
are
able
as
soone
as
they
come
into
the
world
,
to
stand
,
go
,
and
helpe
themselues
,
wanting
but
few
things
,
all
which
they
find
ready
for
them
:
man
as
soone
as
he
is
borne
,
being
poore
,
naked
,
and
miserable
,
wanteth
many
things
,
and
hath
nothing
to
make
supplie
;
hee
standeth
in
need
of
milke
to
feed
him
,
clothes
to
couer
him
,
fire
to
warme
him
,
nurses
to
tend
him
,
being
altogether
vnable
to
helpe
himselfe
.
He
hath
no
vse
of
vnderstanding
to
know
his
wants
,
nor
speech
to
discouer
them
,
onely
he
giueth
some
generall
notice
of
them
by
his
bitter
crying
.
He
cannot
goe
,
stand
,
or
creepe
,
nor
with
all
his
wit
and
strength
repell
the
iniuries
of
a
sillie
flie
.
And
in
this
impotencie
he
continueth
long
,
bringing
much
trouble
to
others
,
before
hee
hath
any
pleasure
in
himselfe
.
In
respect
of
which
present
and
ensuing
miseries
,
Ieremie
wisheth
that
his
mothers
bellie
had
been
Ier
.
20.
17.
18.
his
graue
,
and
her
wombe
a
perpetuall
conception
,
because
hee
came
forth
of
the
wombe
to
see
labour
and
sorrow
,
and
that
his
daies
should
be
consumed
with
shame
.
But
proceed
we
from
the
birth
to
the
infancie
and
childhood
§
Sect
.
3.
Of
the
miseries
of
infancie
,
childhood
,
and
●outh
.
of
man
,
and
here
we
shall
find
no
immunity
from
miseries
;
but
rather
as
they
increase
,
so
these
increase
with
them
,
and
grow
stronger
with
their
strength
.
For
no
sooner
are
poore
infants
deliuered
from
the
prison
of
the
wombe
,
but
they
are
presently
bound
hand
and
foot
,
and
wholly
at
the
dispose
of
others
,
as
not
hauing
obtained
liberty
,
but
onely
changed
the
prison
and
place
of
their
restraint
;
and
all
the
time
of
this
infancie
being
without
knowledge
and
vnderstanding
,
and
darkened
with
more
then
brutish
ignorance
,
is
spent
in
naturall
actions
,
eating
,
drinking
,
sleeping
,
crying
and
such
like
,
being
destitute
of
all
worldly
delights
and
comforts
,
and
onely
sensible
in
griefes
and
miseries
.
Next
vnto
infancie
succeedeth
childhood
,
which
as
it
hath
more
sport
and
pleasure
,
so
also
more
feare
and
danger
;
for
no
sooner
can
they
goe
,
but
presuming
aboue
their
strength
,
they
get
many
fals
and
bruises
;
and
hauing
legs
to
carrie
them
,
and
little
wit
to
guide
them
,
they
are
exposed
to
many
casualties
,
and
except
they
haue
the
better
tendance
,
are
ouertaken
with
many
dangers
.
And
when
a
few
more
yeeres
are
ouerpast
,
after
they
begin
a
little
to
rellish
pleasures
,
and
to
take
delight
in
sports
and
pastimes
,
presently
they
are
checked
in
them
by
their
superiours
,
and
subiected
to
the
gouernment
of
some
master
,
who
restraineth
them
of
their
liked
liberty
,
and
forceth
them
to
follow
their
loathed
studies
.
And
now
being
kept
in
awe
,
they
begin
to
distast
the
bitternesse
of
limited
liberty
;
and
either
play
with
feare
,
or
learne
with
tedious
wearinesse
,
hauing
their
eye
on
their
booke
,
and
their
hearts
on
their
pastimes
,
and
being
forced
with
feare
to
displease
themselues
,
whilest
vnwillingly
they
please
their
ouerseers
,
so
that
now
againe
they
recall
in
their
wishes
the
impotencie
and
ignorance
of
infancie
,
that
they
might
also
recouer
their
secure
liberty
:
or
finding
that
impossible
,
they
set
spurres
to
running
time
,
and
wish
the
end
and
death
of
this
seruile
age
,
that
being
set
at
liberty
,
they
may
be
at
their
owne
dispose
without
controll
.
Vnto
which
when
they
haue
attained
,
and
pulling
their
necke
out
of
the
yoke
of
subiection
,
haue
together
with
the
age
the
priuiledges
and
liberty
of
youth
,
they
are
as
farre
from
happinesse
,
and
full
of
miserie
as
they
were
before
:
for
now
it
fareth
with
them
as
with
the
bird
which
hath
been
brought
vp
in
the
cage
,
who
●earcheth
euery
hole
and
corner
to
find
a
passage
for
her
escape
,
and
at
length
finding
the
doore
open
flieth
out
,
and
reioyceth
in
her
new
got
liberty
;
but
with
little
cause
:
for
wanting
wit
and
experience
to
shift
and
prouide
for
her selfe
,
she
is
presently
endangered
to
killing
by
reason
of
her
tamenes
;
or
of
staruing
,
because
she
knoweth
not
how
to
get
her
liuing
.
Or
like
a
new
backed
colt
,
who
hauing
cast
his
rider
,
doth
for
a
while
with
frollicke
wantonnesse
course
about
the
field
,
but
being
spent
and
tired
,
he
wisheth
himselfe
in
the
stable
,
subiect
againe
to
his
masters
rule
,
that
he
also
may
be
partaker
of
his
prouision
.
So
these
yonger
prodigals
,
hauing
shaken
off
the
yoke
of
gouernment
,
and
being
wholly
at
their
owne
dispose
,
doe
wildly
runne
many
desperate
courses
,
expose
themselues
to
innumerable
dangers
,
and
hauing
neither
the
skill
of
getting
nor
care
of
keeping
,
they
consume
all
in
riot
and
voluptuous
pleasure
,
till
their
state
is
brought
to
so
low
an
ebbe
,
that
they
are
ready
to
starue
for
want
of
necessaries
,
who
before
surfetted
of
superfluitie
,
and
to
be
in
truth
fellow-commoners
with
the
hogs
in
their
course
fare
of
mast
and
draffe
,
who
before
were
like
vnto
them
in
the
allegorie
,
glutting
themselues
with
pleasures
,
and
wallowing
in
carnall
and
sensuall
delights
.
And
howsoeuer
they
haue
now
got
a
name
of
liberty
,
yet
in
truth
they
were
neuer
in
the
like
thraldome
;
seeing
they
haue
changed
the
gouernment
of
one
father
or
master
,
into
the
tyrannie
,
or
rather
anarchie
of
innumerable
passions
:
and
reason
being
not
yet
seated
in
his
throne
,
they
are
like
the
people
of
Israel
without
a
king
,
who
did
nothing
well
,
because
they
did
euery
one
what
they
would
;
and
whereas
their
other
gouernours
ruled
with
discretion
,
aimed
at
their
good
,
restrained
them
from
running
on
in
licencious
courses
,
and
kept
them
in
some
good
order
;
these
new
guides
,
like
lords
of
misrule
,
leade
them
with
headlong
rashnesse
into
all
desperate
attempts
,
riot
,
excesse
;
and
all
kind
of
disorder
,
which
seemeth
but
to
promise
the
present
fruition
of
some
vaine
delight
.
Now
fond
loue
,
and
filthie
lust
,
madde
anger
,
and
furious
reuenge
,
proud
emulation
,
and
scornefull
contempt
,
vngrounded
hopes
,
and
causelesse
feares
,
immodest
wantonnesse
,
and
immoderate
mirth
;
sports
and
pastimes
no
lesse
ful
of
sinne
and
vanity
,
then
of
harme
and
dangers
,
and
voluptuousnesse
in
all
kinds
,
as
surfetting
,
gluttonie
,
drunkennesse
,
gaming
,
whoring
,
rioting
and
reuelling
,
swaggering
and
swearing
,
are
in
their
ful
strength
,
and
chiefe
predominance
;
which
if
they
yeeld
vnto
,
they
find
themselues
tossed
from
one
to
another
and
neuer
at
rest
,
and
as
it
were
distracted
and
haled
betweene
so
many
furies
,
which
day
and
night
haunting
them
,
carrie
them
headlong
into
innumerable
dangers
of
body
,
soule
,
and
state
,
wherein
many
suffer
shipwracke
,
and
are
deuoured
of
these
inticing
.
Syrens
;
and
they
who
escape
with
life
,
are
so
shaken
and
shattered
,
so
full
of
leakes
and
rifts
,
that
with
much
paines
and
difficultie
they
arriue
at
the
hauen
of
safety
;
where
they
haue
iust
cause
to
spend
the
remainder
of
their
daies
,
in
bitter
repentance
lamenting
the
errours
,
and
ill-guided
courses
of
their
sinfull
and
vnbridled
youth
.
Or
if
God
giue
them
grace
to
resist
their
passions
in
their
full
strength
;
how
tedious
and
troublesome
is
their
taske
?
with
how
many
foiles
and
wounds
doe
they
obtaine
the
victorie
?
how
often
are
they
ready
to
yeeld
,
and
to
looke
backe
to
Sodome
with
strong
desires
of
inioying
her
sinfull
pleasures
?
Finally
,
how
hard
and
difficult
doe
they
find
it
to
resist
their
naturall
corruptions
in
their
full
vigour
,
to
spend
their
time
in
fasting
,
watching
,
reading
,
hearing
,
and
praying
,
when
as
corrupt
nature
with
her
full
strength
haleth
them
to
vaine
pleasures
and
sinfull
delights
?
it
being
as
our
Sauiour
Christ
saith
all
one
,
as
if
they
should
plucke
out
their
eyes
,
cut
off
their
right
hand
and
foote
,
mortifie
their
members
,
denie
themselues
,
and
voluntarilie
●eare
the
crosse
,
vpon
which
their
owne
bodies
must
be
cruci●ied
:
And
these
,
with
many
more
,
are
the
errours
,
vanities
,
and
§.
Sect
.
4.
Of
the
miseries
incident
vnto
man
in
his
perfect
age
.
euils
which
accompanie
youth
,
wherewith
men
being
tired
and
wearied
doe
desire
to
attaine
vnto
ripe
and
perfect
age
,
that
they
may
shake
off
all
these
infirmities
and
inconueniences
,
and
spend
the
remainder
of
their
liues
in
a
setled
and
well
gouerned
estate
,
vnder
the
guide
of
reason
,
and
conduct
of
wisedome
.
But
when
they
haue
their
wish
,
they
find
themselues
no
more
happie
,
or
lesse
miserable
then
they
were
before
,
hauing
onely
changed
their
euils
and
troubles
for
those
which
are
greater
,
lesse
pleasant
,
and
more
burthensome
and
intolerable
.
For
still
they
remaine
subiect
,
and
in
bondage
to
their
affections
and
passions
,
and
are
not
freed
from
the
seruitude
of
them
all
,
but
onely
haue
changed
their
masters
:
And
this
alone
difference
there
is
,
that
the
passions
and
affections
of
youth
are
more
hot
,
rash
,
and
violent
,
and
consequently
more
vnconstant
,
short
and
momentanie
;
whereas
those
to
which
this
perfect
age
is
subiect
,
are
somewhat
more
stayed
and
moderate
,
but
withall
much
more
dangerous
and
pernicious
,
because
they
are
more
constant
and
permanent
▪
and
whereas
the
foolish
affections
of
youth
are
neerer
vnto
repentance
,
because
men
for
their
grossenesse
are
apt
to
bee
ashamed
of
them
,
as
directly
contradicting
and
opposing
against
reason
and
the
light
of
nature
;
these
of
riper
age
are
more
vncurable
,
because
they
are
madde
with
reason
and
fill
their
mouthes
with
arguments
to
backe
and
maintaine
their
inordinate
desires
as
lawfull
and
warrantable
;
calling
their
vices
by
the
names
of
those
vertues
,
which
in
some
shadow
of
similitude
they
do
a
little
resemble
.
Now
they
leaue
their
prodigalitie
and
excessiue
riot
,
and
subiect
themselues
vnto
auarice
&
couetousnes
,
vnder
the
name
of
frugalitie
and
good
husbandrie
,
defending
all
their
vile
courses
of
oppression
,
deceit
,
bribing
,
vsury
and
the
rest
,
vnder
the
shadow
of
that
laudable
care
,
which
euery
one
should
take
to
maintaine
his
charge
;
they
set
aside
their
wanton
pleasures
and
vaine
sports
,
and
giue
themselues
ouer
to
be
ruled
by
ambition
;
with
insatiable
desire
affecting
one
honor
after
another
,
vnder
the
colour
of
pre●●uing
their
fame
and
reputation
:
they
now
dislike
their
open
rashnes
,
and
violent
courses
in
accomplishing
their
willes
;
and
giue
themselues
to
the
practise
of
cunning
plots
,
to
dissimulation
,
double
dealing
,
treacherie
and
diuellish
subtilties
,
all
which
they
intitle
with
the
name
of
wisdome
and
good
policie
.
Vnto
which
we
may
adde
the
manifold
cares
which
accompany
men
of
this
age
,
and
the
toilsome
labours
which
they
take
in
setling
their
state
,
in
prouiding
of
such
things
as
they
call
necessaries
,
in
purchasing
lands
,
building
houses
,
and
procuring
sufficient
maintenance
for
their
wife
and
children
whilest
they
liue
,
and
after
their
departure
;
all
which
is
requited
oftentimes
with
vnfaithfulnes
in
the
one
,
and
with
vndutiful
vngratitude
and
stubborne
rebellion
in
the
other
,
the
great
difficulties
which
they
find
in
gouerning
their
houshold
,
the
disagreeing
of
children
,
contentions
of
seruants
,
and
manifold
disorders
of
their
families
,
which
they
are
faine
oftentimes
to
passe
ouer
,
because
they
cannot
tell
how
to
reforme
them
;
with
innumerable
other
euils
,
which
it
were
too
long
to
stand
vpon
.
Finally
,
if
we
attaine
vnto
old
age
,
which
all
desire
,
and
§.
Sect
.
5.
Of
the
miseries
incident
to
old
age
.
Cum
sibi
homines
optant
senectutem
,
quid
aliud
optant
,
nisi
longam
infirmitatem
?
August
.
de
Catechiz
.
rudibus
.
cap
.
16.
none
like
;
what
shall
we
there
find
but
misery
and
affliction
?
for
what
is
old
age
but
a
continuall
sicknes
,
the
receptacle
of
all
humane
infirmities
,
and
the
prelude
of
death
?
And
howsoeuer
men
vsually
make
it
the
chiefe
harborough
of
their
hopes
,
and
are
content
to
learne
in
their
childhood
,
and
to
take
paines
and
care
in
their
youth
and
riper
age
,
that
now
hauing
plentie
,
they
may
liue
vpon
the
stocke
,
take
their
ease
,
and
enioy
their
pleasures
;
contrariwise
old
age
comming
,
is
accompanied
with
so
many
infirmities
,
that
though
they
haue
much
,
yet
they
enioy
little
,
though
they
may
haue
many
sports
,
yet
they
haue
small
mirth
and
few
delights
.
For
to
say
nothing
of
those
who
haue
gray
haires
and
greene
wits
,
and
being
old
in
years
are
againe
children
in
vnderstanding
;
to
let
them
passe
who
lose
the
chiefe
priuiledges
of
that
age
,
for
want
of
wisdome
and
discretion
,
and
are
strong
and
vigorous
in
nothing
which
concerneth
either
bodie
or
mind
,
but
only
in
their
vices
and
corruptions
:
to
let
them
alone
who
haue
spent
their
time
so
ignorantly
and
vnprofitablie
,
that
they
are
readie
to
die
,
before
they
know
what
it
is
to
liue
,
and
to
leaue
the
earth
before
they
haue
learned
the
way
to
heauen
:
how
many
other
infirmities
and
sorrowes
do
attend
it
,
which
are
sufficient
(
if
grace
support
not
)
to
make
it
miserable
?
For
then
vsually
the
soule
is
vexed
,
and
the
conscience
troubled
with
the
errors
and
crimes
of
ill-guided
youth
,
and
with
the
wrongs
,
deceits
,
and
oppressions
committed
in
riper
age
:
then
the
body
is
tormented
with
the
rushes
and
bruises
taken
in
youthfull
sports
,
and
violent
exercises
,
enfeebled
with
the
cares
,
watchings
,
and
labours
sustained
in
that
age
which
is
accounted
most
perfect
,
and
punished
for
the
intemperance
,
voluptuousnes
,
surfetting
and
excesse
of
them
both
,
with
innumerable
sicknesses
and
diseases
:
then
is
the
time
when
palsies
,
gouts
,
stone
,
strangurie
,
collicke
and
innumerable
such
like
tortures
chiefly
sway
:
then
the
head
shaketh
,
the
backe
stoopeth
,
the
ioynts
tremble
,
the
limmes
are
weakened
,
lame
and
stiffe
,
readie
to
stagger
and
run
because
they
cannot
go
,
the
spirits
languish
,
the
vitall
heate
decayeth
,
hauing
first
spent
the
naturall
moisture
,
and
like
the
flame
consumed
that
whereby
it
was
nourished
;
the
eares
deafe
,
or
thicke
of
hearing
,
the
eyes
bleared
,
the
sight
dimmed
,
the
feeling
benummed
,
the
smell
and
taste
lost
and
perished
,
the
face
wrinckled
,
the
skin
riueled
,
the
teeth
rotted
,
the
breath
corrupted
,
and
in
a
word
,
the
whole
bodie
enfeebled
and
diseased
.
Vnto
which
we
might
adde
the
infirmities
of
the
mind
,
wherewith
vsually
in
this
age
it
is
extraordinarily
cumbred
,
as
the
dulnesse
of
conceit
and
vnderstanding
,
the
stiffe
peruersenes
of
the
will
,
the
decay
of
memorie
,
the
disorder
of
the
affections
:
for
being
made
tender
with
infirmities
they
are
easily
angred
,
and
hardly
pleased
,
apt
to
conceiue
iealousies
and
suspitions
,
and
not
so
readie
to
receiue
satisfaction
;
ouer
heauie
and
sorrowfull
,
repining
and
complaining
,
and
senselesly
couetous
and
greedie
in
heaping
vp
wealth
,
when
they
are
readie
to
leaue
it
,
and
haue
no
time
to
enioy
it
.
In
a
word
,
whether
we
consider
the
euils
naturally
incident
to
this
age
which
respect
the
bodie
or
the
mind
,
we
must
needs
conclude
that
it
is
full
of
miseries
.
CHAP.
XXIIII
.
Of
the
manifold
miseries
vnto
which
all
estates
of
men
are
subiect
.
ANd
thus
haue
I
shewed
the
miseries
of
all
§.
Sect
.
1.
Of
the
miseries
incident
vnto
single
life
and
wedlocke
.
ages
.
The
like
also
may
be
said
of
al
estats
and
conditions
of
men
,
which
are
all
so
ful
of
wretchednes
,
that
euery
one
hauing
experience
of
their
owne
euils
,
wish
rather
to
be
any
other
then
that
they
are
;
wheras
if
all
should
bring
their
miseries
to
a
common
banke
,
and
plainly
discouer
them
to
open
view
,
offring
to
exchange
estates
with
one
another
;
euen
those
who
most
complained
of
their
condition
,
as
being
more
wretched
then
any
other
,
seeing
the
common
miseries
incident
to
all
degrees
of
men
,
no
lesse
grieuous
then
those
which
they
sustaine
,
would
contentedly
take
their
owne
againe
,
and
willingly
depart
without
any
desire
of
commutation
.
For
there
is
no
estate
which
hath
not
miseries
eno●
attending
on
it
,
to
make
them
wretched
who
liue
in
it
,
if
they
be
not
strengthened
with
present
patience
,
and
hope
of
future
happines
:
there
is
none
in
the
world
so
happie
,
who
if
they
compare
their
hony
with
their
gall
,
and
their
comforts
with
their
crosses
,
haue
not
iust
cause
to
complain
of
their
vnhappines
.
For
doth
a
man
leade
a
single
life
?
why
then
as
he
hath
not
the
cares
,
so
neither
the
comforts
of
wedlocke
;
and
as
he
is
priuiledged
,
hauing
none
to
care
for
,
so
he
is
punished
,
hauing
none
to
care
for
him
:
as
he
hath
few
to
bring
vnto
him
want
,
so
if
he
be
in
need
,
he
hath
as
few
to
relieue
him
;
as
he
hath
no
children
to
trouble
him
,
so
neither
to
cheere
and
refresh
him
,
when
he
is
otherwise
troubled
:
to
say
nothing
of
his
solitarinesse
vsually
accompanied
with
sad
melancholie
,
of
the
losse
of
halfe
his
kindred
and
friends
which
by
mariage
are
doubled
,
of
the
continuance
of
his
life
and
memorie
in
his
posteritie
;
of
the
troublesome
conflict
which
he
continually
hath
against
his
owne
concupiscence
,
of
the
discontents
which
he
endureth
,
whilest
either
setting
his
feet
vnder
another
mans
table
,
●e
is
faine
to
eate
when
they
are
an
hungred
,
to
go
to
bed
when
they
are
drowsie
,
to
make
their
appetite
the
rule
of
his
diet
,
and
to
be
subiect
to
their
orders
;
or
keeping
a
house
without
an
huswife
,
and
wanting
an
helper
,
which
is
as
it
were
the
one
halfe
of
himselfe
,
he
is
subiect
to
receiue
many
indignities
from
his
seruants
,
and
to
haue
his
estate
wasted
,
and
hauocke
made
of
all
,
by
those
to
whom
he
giueth
food
and
clothing
.
On
the
other
side
,
doth
a
man
liue
in
the
state
of
mariage
?
then
surely
as
he
hath
some
comforts
,
so
also
many
troubles
:
for
besides
his
paines
and
care
in
prouiding
for
,
and
gouerning
of
his
familie
,
he
hath
many
crosses
in
his
chiefest
comforts
;
for
hath
he
a
good
wife
?
he
feareth
to
lose
her
,
and
is
tormented
with
her
losse
:
hath
he
a
bad
one
?
she
is
as
a
continuall
dropping
to
his
bed
,
and
as
a
cotidian
ague
to
his
bones
?
hath
he
no
children
?
then
with
the
holy
Patriarch
he
complaineth
,
that
all
he
hath
is
nothing
,
hauing
no
heires
of
his
body
,
to
enioy
his
labours
.
Hath
hee
but
one
?
commonly
he
spoileth
him
with
cockering
,
and
by
ouerlouing
him
he
maketh
him
vnworthie
loue
,
and
is
more
troubled
with
feare
of
losing
him
,
then
comforted
with
enioying
him
.
Hath
he
many
?
then
commonly
some
vndutifull
and
rebellious
,
by
whom
hee
is
more
vexed
and
grieued
,
then
pleased
and
delighted
in
all
the
rest
.
Hath
hee
few
seruants
?
then
also
small
attendance
:
hath
he
many
to
doe
his
worke
?
then
also
many
to
whom
he
must
pay
wages
,
many
mouthes
to
feed
,
many
businesses
to
ouersee
,
and
hauing
many
to
rule
,
he
hath
so
much
the
harder
taske
if
he
gouern
well
.
The
like
also
may
be
said
of
other
states
and
conditions
:
§.
Sect
.
2.
Of
miseries
incident
to
diuers
estates
,
publicke
and
priuate
.
for
doth
a
man
leade
a
priuate
life
?
he
is
subiect
to
contempt
,
iniuries
,
and
oppressions
of
those
who
are
in
authority
.
Is
he
a
publicke
person
?
he
is
as
it
were
openly
vpon
the
stage
,
obnoxious
to
the
censures
of
the
basest
people
,
liable
to
their
slanders
and
euill
reports
,
exposed
to
many
dangers
,
turmoiled
with
much
labour
and
many
cares
,
enuied
of
his
inferiours
,
and
hated
of
the
most
,
if
they
cannot
serue
their
owne
turnes
by
his
authoritie
.
Is
a
man
of
meane
qualitie
?
Eccl.
9.
16.
17.
his
vertues
,
wisedome
,
and
good
parts
,
passe
and
perish
vn●ewarded
,
yea
vnobserued
,
as
the
Wise
man
noted
.
Is
he
noblie
descended
?
he
is
exposed
to
more
tentations
,
more
prone
to
fall
into
many
sinnes
,
and
being
ouertaken
,
the
greatnesse
of
his
birth
doth
but
aggrauate
the
greatnesse
of
his
fault
.
And
as
hee
beareth
a
great
port
,
so
hee
is
at
great
charge
to
maintaine
it
,
at
great
care
also
to
furnish
himselfe
with
meanes
.
And
if
hee
come
short
,
his
state
ouermatching
his
ability
,
then
are
his
cares
multiplied
and
increased
according
to
his
imployments
and
occasions
,
wherein
hee
is
defectiue
;
then
is
he
as
bare
and
discontent
,
as
hee
who
carying
a
low
saile
possesseth
least
,
and
all
his
pompe
and
greatnesse
is
nothing
else
but
proud
penurie
,
and
glorious
beggerie
.
Is
a
man
in
the
state
of
subiection
?
his
life
and
lands
,
body
and
goods
,
are
at
his
Soueraignes
command
;
and
if
conscience
and
religion
restraine
him
not
,
his
frowne
is
as
a
sword
,
and
his
displeasure
bringeth
death
.
Is
he
seated
in
the
royall
throne
?
the
greatnesse
of
his
command
,
doth
but
adde
to
the
greatnesse
of
his
care
and
paines
;
encreaseth
his
feares
,
and
exposes
him
to
greater
dangers
,
not
onely
of
fo●raine
force
,
but
also
of
secret
conspiracies
,
and
hidden
treacherie
.
Doth
a
man
liue
as
a
merchant
?
hee
liueth
(
as
one
saith
)
neither
among
the
liuing
nor
the
dead
,
there
being
in
his
best
health
but
an
inch
betweene
him
and
death
;
his
person
and
goods
are
often
at
the
mercie
of
the
vnmercifull
seas
,
and
more
mercilesse
pyrats
;
and
standeth
at
the
deuotion
of
forraine
potentates
,
and
barbarous
people
.
Is
hee
a
tradesman
?
his
honesty
dependeth
vpon
the
credit
of
other
men
,
failing
when
it
failes
;
his
state
is
continually
endangered
with
bad
debters
,
who
decaying
,
bring
him
also
to
ruine
,
and
vsually
he
is
so
prodigall
in
giuing
credit
to
others
,
that
in
the
end
he
leaueth
not
any
for
himselfe
.
Is
hee
a
lawyer
?
he
selleth
his
breath
,
if
not
his
honesty
and
truth
;
hee
loseth
his
peace
in
finding
his
profit
,
and
spendeth
a
great
part
of
his
time
in
wrangling
and
contending
,
whilest
hee
pretendeth
to
accord
differences
,
and
decide
controuersies
.
Is
he
a
husbandman
?
his
life
is
a
continuall
toile
,
and
after
all
his
labour
he
is
still
in
feare
of
losing
all
by
vnseasonable
weather
,
one
while
complaining
of
rain
,
and
another
of
drought
,
now
of
too
much
heate
,
and
soone
after
of
frosts
and
cold
;
one
yeere
of
mildewes
and
blasting
,
and
another
of
wormes
,
cankers
and
caterpillers
.
In
a
word
,
there
is
in
this
world
no
mans
estate
so
happie
,
but
besides
the
innumerable
miseries
which
are
incident
to
all
mankind
,
he
hath
many
euils
proper
and
peculiar
to
his
particular
calling
and
condition
.
Now
if
any
think
that
christianity
,
&
the
true
feare
of
God
§.
Sect
.
3.
Of
some
speciall
worldly
miseries
peculiar
to
true
christians
.
will
exempt
men
from
this
miserie
,
and
aduance
vnto
happinesse
;
let
him
know
,
that
howsoeuer
this
estate
doth
bring
with
it
such
inward
comforts
,
as
will
not
suffer
them
by
miserie
it selfe
to
be
made
miserable
,
yet
in
respect
of
freedome
from
the
miseries
of
this
life
,
they
haue
but
little
priuiledge
aboue
others
,
and
as
little
preferment
in
worldly
happinesse
;
so
as
they
may
truely
say
of
their
felicitie
,
as
Christ
of
his
kingdome
,
that
it
is
not
of
this
world
,
but
reserued
in
the
heauens
.
Yea
rather
(
setting
aside
our
spirituall
comforts
,
and
future
hopes
)
that
they
of
all
men
are
most
miserable
,
as
1.
Cor
.
15.
19.
the
Apostle
speaketh
.
For
besides
that
they
haue
a
large
share
in
those
miseries
which
are
commonly
incident
to
other
men
;
they
haue
certaine
others
proper
and
peculiar
to
themselues
;
for
no
sooner
hath
our
Sauiour
Christ
chosen
them
Ioh
.
15.
19.
out
of
the
world
,
but
presently
it
professeth
against
them
open
emnitie
,
it
enuieth
their
prosperity
,
and
plotteth
their
ruine
;
it
scorneth
,
derideth
,
backbiteth
and
slandereth
them
;
it
wrongeth
,
oppresseth
,
afflicteth
and
persecuteth
them
,
haling
them
before
the
iudgement
seates
,
accusing
,
condemning
and
killing
them
for
the
profession
of
Gods
truth
.
So
that
our
Sauiour
Christ
might
well
say
peculiarly
of
them
aboue
others
,
that
in
the
world
they
shall
haue
trouble
;
because
Ioh
.
16.
33.
none
in
the
world
are
so
troubled
.
Vnto
these
we
may
adde
the
griefes
which
their
righteous
soules
doe
suffer
in
seeing
the
abominations
committed
by
these
cursed
Sodomites
among
whom
they
liue
;
as
when
they
behold
Gods
worship
neglected
,
and
idolatrie
erected
,
some
adoring
images
,
and
some
making
an
idoll
of
the
world
;
the
holy
name
of
God
blasphemed
,
his
Sabbaths
prophaned
,
authority
despised
,
gouernment
disordered
,
murthers
committed
&
pardoned
,
the
whole
land
defiled
with
tolerated
filthinesse
.
When
they
shall
see
all
preferments
attained
by
bribing
and
corruption
:
In
the
places
of
iudgement
,
iustice
peruerted
,
truth
wrested
,
equitie
contemned
,
the
guilty
acquitted
,
the
guiltlesse
condemned
,
wrong
maintained
and
right
suppressed
;
and
all
things
caried
with
fauour
and
respect
of
persons
.
And
among
priuate
men
cruelty
and
oppression
bearing
sway
,
euery
shop
full
of
lying
and
deceit
,
euery
street
full
of
pride
and
vanity
,
and
almost
euery
man
abhorring
simplicity
and
faithfull
dealing
,
and
affecting
the
art
of
dissimulation
,
hypocrisie
,
trecherie
,
double
dealing
,
complementall
friendship
,
and
disguised
emnitie
.
What
a
griefe
,
I
say
,
must
this
needs
bring
to
a
child
of
God
,
to
see
his
heauenly
father
thus
dishonoured
,
and
his
lawes
neglected
,
and
troden
vnder
foot
?
yea
when
hee
shall
behold
those
most
aduanced
and
respected
in
the
world
,
who
most
dishonour
God
by
running
on
in
the
course
of
wickednesse
?
when
he
shall
see
him
who
hath
vsed
most
deceit
most
enriched
,
and
hee
who
is
most
rich
most
esteemed
,
the
world
measuring
his
goodnesse
according
to
his
goods
,
and
not
his
vertues
;
when
hee
beholdeth
the
oppressour
,
extortioner
,
vsurer
,
who
should
stand
at
the
barre
,
sitting
on
the
iudgement
seate
;
the
rich
foole
made
a
magistrate
to
rule
others
,
who
hath
not
wit
enough
to
gouerne
himselfe
;
the
poet
and
player
more
esteemed
then
the
painfull
preacher
;
the
ambitious
aduanced
,
hauing
nothing
to
raise
them
but
their
pride
and
impudencie
,
whereby
they
haue
resolued
that
they
will
rise
;
the
humble
,
though
neuer
so
worthie
,
neglected
and
kept
vnder
;
audacious
boldnesse
hauing
free
entrance
,
when
as
modesty
is
repelled
and
excluded
;
the
parasite
and
flatterer
much
esteemed
,
and
hee
who
faithfully
admonisheth
and
speaketh
the
truth
from
his
hart
,
hated
and
disgraced
.
But
besides
the
griefe
which
the
faithfull
sustaine
in
beholding
the
sinnes
of
professed
worldlings
,
they
are
much
more
vexed
with
the
scandalous
liues
and
exemplarie
sins
of
those
who
are
the
professours
of
Gods
true
religion
;
whenas
they
who
daily
heare
the
word
,
make
conscience
of
an
oth
,
abstaine
from
the
vnprofitable
corruptions
of
the
time
,
and
make
some
outward
reformation
in
their
familie
;
are
neuerthelesse
as
proud
and
phantasticall
in
their
apparell
,
as
vnfaithfull
to
their
friend
,
as
false
in
their
word
and
promise
,
as
deceitfull
in
their
dealing
,
as
backeward
in
all
workes
of
mercy
,
and
as
couetous
in
all
their
courses
,
as
the
prophane
contemners
of
all
religion
.
Seeing
these
sinnes
doe
more
dishonour
their
heauenly
father
,
as
being
committed
by
those
who
are
of
his
owne
family
,
and
tha●
against
the
light
of
knowledge
,
the
often
admonitions
of
Gods
spirit
,
and
checkes
of
their
owne
consciences
:
And
also
doe
more
disgrace
them
who
are
professours
of
the
same
truth
;
whilest
they
besprinckle
them
with
their
filth
,
and
dim
the
light
of
their
holy
conuersation
with
the
duskish
smoke
of
their
discouered
wickednesse
;
causing
them
to
bee
suspected
of
the
same
crimes
,
because
they
are
of
the
same
profession
,
and
exercise
themselues
in
performing
the
duties
of
the
same
religion
.
Besides
all
which
griefes
which
haue
an
outward
ground
;
they
haue
inward
causes
of
much
miserie
,
trouble
,
and
bitter
sorrow
.
For
they
are
continually
exercised
in
that
dangerous
conflict
against
the
spirituall
enemies
of
their
saluation
;
Satan
daily
like
a
roaring
Lion
seeketh
to
deuour
them
,
by
suggesting
into
their
minds
wicked
temptations
,
wherby
he
allureth
them
to
lose
their
soules
by
sinne
,
for
the
hire
of
some
worldly
vanities
;
the
world
maligneth
them
,
and
allureth
them
vnto
euill
by
offering
some
pleasing
baits
,
or
discourageth
them
from
that
which
is
good
by
troubles
and
persecutions
:
the
flesh
lusteth
continually
against
the
spirit
,
and
maketh
them
to
do
the
euill
they
hate
,
and
to
neglect
the
good
which
they
like
and
loue
.
In
which
spirituall
warfare
they
are
alwaies
troubled
,
and
often
foiled
,
being
ouercome
with
tentation
,
and
led
captiue
vnto
sin
.
And
this
is
the
last
and
greatest
miserie
wherewith
the
faithfull
are
in
this
life
afflicted
and
molested
,
in
that
they
are
through
the
strength
of
their
enemies
,
and
violence
of
their
owne
corruptions
,
often
besides
their
purpose
ouertaken
of
sinne
,
and
thereby
offend
their
gratious
God
,
whose
displeasure
they
shun
as
the
greatest
euill
.
CHAP.
XXV
.
Of
the
miseries
which
accompanie
worldly
things
,
in
respect
of
their
getting
,
keeping
and
possession
.
ANd
thus
haue
I
shewed
some
of
the
manifold
§.
Sect
.
1.
Of
the
euils
which
worldly
thing●
bring
with
them
,
and
first
▪
honors
and
riches
.
miseries
which
doe
accompanie
the
life
of
man
:
which
if
any
thinke
that
they
may
be
cured
with
the
counterpoison
of
worldly
prosperity
,
and
that
we
may
find
in
earthly
things
such
comforts
,
as
may
beare
vs
out
in
all
these
crosses
,
making
our
ioyes
to
exceed
our
sorrowes
;
let
such
an
one
know
that
he
is
much
deceiued
,
seeing
they
are
so
farre
from
freeing
vs
from
the
former
miseries
,
that
they
helpe
to
increase
them
;
and
though
like
Iobs
friends
,
they
proffer
their
seruice
for
the
mitigating
and
appeasing
of
our
griefes
,
yet
before
they
depart
they
adde
vnto
our
sorrowes
,
and
aggrauate
the
waight
of
our
affliction
:
for
besides
the
euils
which
they
find
,
they
bring
many
with
them
,
and
like
liberall
contributers
,
they
adde
abundantly
to
the
banke
and
heape
of
miserie
.
For
let
a
man
but
set
his
hart
vpon
these
vanities
,
and
with
what
cares
is
he
presently
turmoiled
?
with
what
hopes
and
feares
is
he
continually
racked
?
with
what
enuie
,
emulation
,
iealousie
,
rage
,
hatred
,
and
contention
is
he
forthwith
wholly
possessed
?
spending
part
of
his
time
in
madde
mirth
,
when
he
hath
his
desires
;
and
a
greater
part
in
sad
melancholie
,
because
he
is
crossed
of
his
hopes
;
one
while
ouer
ioyed
and
snatched
vp
into
the
clouds
with
rauishing
admiration
,
and
soone
after
suddenly
deiected
with
discontent
,
because
he
can
ascend
no
higher
in
the
pursuit
of
those
things
which
chiefely
affect
him
.
Thus
he
who
taketh
all
his
paines
in
sowing
the
seeds
of
honor
,
hath
neuer
a
haruest
that
answereth
his
greedie
expectation
,
but
hauing
sowen
the
wind
of
vaine-glorie
,
he
reapeth
the
whirle-wind
of
trouble
and
vexation
,
as
the
Prophet
speaketh
:
for
his
head
is
continually
Hosea
8.
7.
turmoiled
with
cares
to
rise
higher
,
and
with
feares
lest
missing
footing
in
his
climing
,
he
fall
from
that
height
vnto
which
he
is
alreadie
aspired
:
euery
honor
which
he
misseth
is
vnto
him
a
grieuous
disgrace
:
the
not
vncouering
of
his
inferiours
head
,
is
a
corrasiue
to
his
heart
;
and
the
greatest
honor
doth
not
bring
vnto
him
any
ioy
and
comfort
,
when
as
Hester
.
5.
9.
11.
he
is
but
touched
with
the
least
contempt
:
the
least
frowne
of
his
Prince
,
as
a
piercing
sword
,
inflicteth
such
a
deepe
wound
into
his
heart
,
that
all
the
smoothing
tongues
of
his
fawning
flatterers
cannot
make
it
whole
againe
with
their
often
licking
;
only
it
is
the
renued
beames
of
the
Princes
fauour
,
that
can
do
away
these
clouds
of
sorrow
.
So
what
cares
and
feares
,
troubles
and
discontents
accompany
worldly
wealth
,
if
it
be
immoderatly
loued
and
affected
?
In
regard
whereof
one
faith
,
that
no
man
can
wish
an
heauier
curse
vnto
Quid
mali
optes
auaro
,
ni
▪
vt
vinat
diu
?
a
couetous
man
,
then
that
he
liue
long
,
because
like
the
Indians
he
is
continually
tormented
with
the
idoll
which
he
worshippeth
,
and
when
he
aboundeth
most
in
wealth
,
he
is
not
so
rich
in
any
thing
,
as
in
woe
and
miserie
:
for
what
tedious
taskes
doth
his
golden
god
impose
vpon
him
?
how
is
he
constrained
to
watch
whole
nights
in
giuing
attendance
?
how
doth
it
thrust
him
into
desperate
dangers
,
for
the
compassing
of
that
which
being
obtained
,
it
will
not
giue
vnto
him
power
to
inioy
?
In
regard
whereof
that
may
be
truly
said
of
them
,
which
is
spoken
of
the
Angell
of
the
Church
of
Apoc●l
.
3.
17.
the
Laodiceans
,
that
they
only
haue
a
name
and
bare
opinion
of
being
rich
,
whereas
they
are
wretched
and
miserable
,
poore
and
naked
.
The
like
also
may
be
said
of
worldly
pleasures
,
which
are
§.
Sect
.
2.
Of
the
miseries
which
accompanie
pleasures
.
not
only
the
companions
,
but
also
the
causes
of
many
miseries
:
for
ioy
and
sorrow
like
two
twins
are
borne
and
bred
together
;
and
no
sooner
doth
the
one
appeare
,
but
presently
the
other
attendeth
on
it
.
So
the
Wise
man
saith
,
that
euen
in
Prou.
14.
13.
laughing
the
heart
is
sorrowfull
,
and
the
end
of
mirth
is
heauines
.
Fitly
therefore
are
these
carnall
pleasures
called
the
worlds
Syrens
,
which
haue
the
beautifull
faces
of
women
,
but
the
hinder
parts
of
scorpions
,
they
haue
hony
in
the
mouth
,
but
a
sting
in
the
taile
;
for
though
they
delight
at
the
first
taste
,
Nulla
sors
long●
est
,
dolor
ac
voluptas
inuicem
cedunt
;
breuior
voluptas
.
Senec
.
in
Thyeste
.
yet
in
the
end
they
proue
as
bitter
as
the
gall
of
Serpents
;
though
in
the
beginning
they
please
the
carnall
appetite
,
yet
poisoning
vs
with
many
sinnes
,
at
last
they
bring
horrour
of
mind
,
trouble
of
conscience
,
and
at
the
best
bitter
griefe
,
and
painfull
,
though
profitable
sorrow
,
and
repentance
.
In
which
respect
they
may
fitly
be
compared
to
Abners
play
,
which
began
2.
Sam
.
2.
14
▪
26
with
pleasure
,
but
ended
with
bitternesse
;
to
Balthasers
banquet
,
which
began
with
mirth
and
iollitie
,
but
ended
with
feare
and
trembling
;
and
to
sweete
meates
of
hard
digestion
,
which
are
pleasant
in
the
mouth
,
but
loathsome
and
burthensome
in
the
stomacke
:
for
who
seeth
not
that
riotous
reuelling
in
worldly
delights
,
is
commonly
attended
on
with
want
and
beggerie
?
that
vncleane
lusts
,
and
filthines
of
life
,
are
accompanied
with
inward
diseases
and
outward
shame
?
that
banquetting
and
excessiue
fare
,
is
the
mother
and
nurse
of
the
most
sicknesses
,
and
the
common
cause
of
vntimely
death
?
yea
who
seeth
not
that
these
carnall
delights
are
not
only
accompanied
with
miseries
,
but
in
themselues
miserable
?
for
to
say
nothing
of
their
common
fellowship
which
they
haue
with
sinne
,
which
aboue
all
things
in
the
world
maketh
a
man
wretched
,
we
find
by
continuall
experience
,
that
these
pleasures
like
sweet
and
luscious
meats
,
grow
presently
loathsome
;
vnlesse
our
appetite
be
sharpened
by
the
sowre
sawce
of
interchanged
miseries
;
that
vntill
we
haue
enough
of
them
,
we
are
troubled
with
our
owne
concupiscence
,
but
no
sooner
haue
we
satietie
,
but
there
followeth
tedious
loathing
;
and
seldome
or
neuer
is
there
such
a
iust
equipoise
and
proportion
,
but
that
we
are
vexed
with
too
much
or
with
too
little
.
Finally
,
we
find
that
extremitie
of
ioy
is
an
heauie
burthen
,
of
which
the
heart
seeketh
no
lesse
to
ease
it selfe
,
by
sending
out
whole
flouds
of
teares
,
then
Gen.
45.
14.
and
47.
29.
when
the
waight
of
griefe
lieth
heauie
on
it
:
yea
that
being
excessiue
it
bringeth
,
as
a
more
pleasant
,
so
also
more
sudden
death
,
then
the
greatest
extremitie
of
bitter
sorrow
;
the
heart
letting
out
the
vitall
spirits
,
whilest
it
too
much
inlargeth
and
openeth
it selfe
,
to
let
in
pleasure
and
delight
.
But
the
miseries
which
accompany
these
worldly
things
§.
Sect
.
3.
That
worldly
things
are
not
gotten
without
great
labour
.
will
better
appeare
,
if
wee
more
specially
consider
those
which
are
incident
vnto
them
,
in
respect
of
their
getting
,
keeping
and
losing
them
:
for
they
are
gotten
with
labour
,
kept
with
care
and
feare
,
and
lost
with
griefe
and
sorrow
;
or
as
it
is
in
other
words
expressed
;
paines
begetteth
them
,
care
●ignuntur
labore
,
nutriuntur
curis
,
&
sepeliuntur
dolor●
.
nurseth
them
,
and
sorrow
accompanieth
them
to
their
funerals
.
For
first
,
howsoeuer
these
worldly
things
are
of
small
worth
,
yet
they
are
attained
vnto
with
no
small
labour
;
neither
is
there
any
good
thing
in
the
earth
to
be
bought
and
purchased
without
the
coine
of
continuall
paines
,
and
laborious
industrie
:
so
the
Wise
man
saith
,
that
all
things
are
full
of
labour
,
and
that
God
hath
giuen
to
the
sonnes
of
men
to
Eccles
.
1.
8.
and
3.
9.
10.
humble
them
thereby
,
great
trauaile
with
little
profit
.
Neither
is
it
small
paines
which
men
take
in
pursuing
of
these
vanities
,
but
so
extreame
and
great
,
that
euen
they
commonly
consume
and
tire
them
:
for
so
the
Prophet
saith
,
Behold
,
is
it
not
of
the
Lord
of
hosts
,
that
the
people
shall
labour
in
the
verie
Hab
.
●
.
1
▪
3.
fire
?
the
people
shall
euen
wearie
themselues
for
very
vanitie
?
And
surely
who
seeth
not
that
worldly
men
doe
take
much
more
paines
in
attaining
vnto
earthly
trifles
,
then
Gods
seruants
take
for
heauenly
treasures
?
and
that
with
more
ease
we
might
furnish
our selues
through
Gods
blessing
,
with
all
spirituall
,
sanctifying
and
sauing
graces
,
then
with
a
small
competencie
of
worldly
necessaries
?
and
secure
our selues
of
the
fruition
of
our
eternall
inheritance
,
with
far
lesse
labour
then
is
vsually
taken
in
procuring
of
these
worldly
annuities
,
which
last
but
for
the
short
time
of
a
momentanie
life
,
and
oftentimes
are
not
with
all
this
paines
enioyed
,
they
flying
the
more
from
some
,
the
more
earnestly
that
they
are
pursued
?
And
yet
so
foolish
we
are
that
we
neglect
these
rich
treasures
of
spirituall
grace
,
and
eternall
ioy
,
which
God
(
to
take
away
all
excuse
)
hath
offered
vnto
vs
freely
and
franckly
without
money
,
and
with
little
labour
ioyned
with
much
comfort
;
and
with
all
eagernesse
pursue
these
worldly
trifles
which
cannot
be
obtained
without
much
paines
and
toilesome
trauell
;
like
little
boyes
who
with
great
delight
spend
their
sweate
in
catching
a
butterflie
;
but
are
straight
tired
though
they
sit
easily
at
their
books
to
get
learning
,
and
neuer
take
the
least
thought
in
securing
vnto
themselues
the
title
which
they
haue
to
their
inheritance
.
The
which
follie
is
so
much
the
greater
,
in
that
men
doe
§.
Sect
.
4.
That
worldly
men
take
their
chiefe
paines
for
superfluities
.
not
take
these
extraordinarie
paines
for
obtaining
worldly
necessaries
,
but
for
the
most
part
needlesse
superfluities
,
not
such
as
the
necessity
of
our
temporall
life
requireth
;
but
such
as
insatiable
concupiscence
desireth
and
affecteth
.
For
those
things
which
are
necessary
to
nature
,
and
to
the
preseruation
of
life
,
as
meate
and
drinke
,
clothing
and
lodging
;
aire
,
fire
,
2.
Pet
.
1.
3.
water
,
and
the
rest
,
are
giuen
liberally
by
God
to
those
who
take
some
moderate
paines
in
their
lawfull
callings
,
and
they
lie
out
in
common
without
inclosure
,
to
bee
obtained
with
ease
by
those
that
need
them
:
but
superfluities
are
not
so
easilie
compassed
,
being
either
hid
and
not
found
without
great
search
,
or
inclosed
about
with
so
many
difficulties
,
that
men
cannot
approch
them
without
great
paines
and
danger
.
For
example
,
the
mines
of
gold
and
siluer
are
hid
in
the
secret
cauernes
of
the
earth
;
precious
stones
,
in
the
sea
&
sands
;
gorgeous
clothes
bought
at
deare
rates
,
and
delicious
meats
with
much
cost
and
paines
procured
,
and
with
no
lesse
cooked
and
prepared
.
And
yet
(
as
one
saith
)
though
gold
bee
Clemens
.
Alex
.
paedagog
.
lib
.
2.
cap
.
12.
hidden
by
the
Indian
Emits
,
watched
by
the
Griffins
,
deepely
buried
in
the
earth
,
and
not
without
restlesse
labour
,
and
extreame
danger
gotten
and
obtained
;
yet
men
willingly
take
all
this
paines
,
and
boldly
hazard
themselues
to
all
these
perils
:
But
though
grace
be
freely
offered
without
money
,
and
heauen
opened
to
all
that
desire
,
and
but
striue
to
enter
;
yet
the
most
neglect
the
one
,
as
not
worth
the
receiuing
;
and
lose
the
other
,
because
they
had
rather
not
haue
it
,
then
take
the
least
paines
in
trauelling
to
it
.
Yea
so
are
men
besotted
with
the
loue
of
worldly
vanities
,
that
they
take
all
these
paines
and
endure
these
restlesse
labours
with
pleasure
and
delight
,
which
otherwise
would
be
intolerable
;
and
as
it
is
said
of
Iacob
louing
Rachel
,
they
thinke
many
yeeres
but
a
few
daies
which
is
spent
in
compassing
these
things
which
they
so
fondly
affect
,
that
if
this
dotage
supported
them
not
,
would
be
irksomely
tedious
.
They
are
in
such
hast
in
running
after
these
trifles
,
that
though
they
tread
vpon
prickles
and
briars
they
feele
no
hurt
;
so
greatly
do
they
thirst
after
these
worldly
vanities
,
that
though
they
bee
made
bitter
with
toilesome
labour
,
yet
they
greedily
swallow
them
with
pleasing
delight
;
and
as
the
oxe
accustomed
to
draw
in
the
yoke
,
doth
after
he
is
loosed
,
againe
yeeld
his
necke
vnto
it
of
his
owne
accord
,
without
compulsion
;
so
these
men
being
inured
to
the
worlds
slauerie
,
though
they
were
set
at
libertie
out
of
this
thraldome
,
would
againe
voluntarily
take
vpon
them
the
yoke
of
seruitude
,
and
weare
themselues
out
with
toilesome
labour
,
to
attaine
the
vncertain
possession
of
these
momentany
vanities
.
And
thus
doe
ambitious
men
take
infinite
paines
in
attaining
§.
Sect
.
5.
Of
the
miseries
incident
to
the
getting
,
of
honours
,
riches
,
and
pleasures
.
Laboris
semen
,
honoris
seges
.
vnto
worldly
glory
and
preferments
;
for
it
is
the
feed
of
labour
which
bringeth
forth
the
fruit
of
honour
;
and
hee
who
will
attaine
vnto
it
must
be
content
to
endure
toilesom
paines
,
and
to
runne
himselfe
into
desperate
perils
,
hee
must
spend
the
day
in
restlesse
trauels
,
and
the
night
in
carefull
watching
,
plotting
those
policies
which
the
next
day
he
will
put
in
practise
,
for
the
atchieuing
or
preseruing
of
honour
and
aduancement
;
like
a
common
seruant
he
is
wholly
taken
vp
by
other
mens
businesses
,
his
sleepe
is
broken
by
suiters
,
if
not
by
his
owne
cares
;
his
recreations
are
interrupted
with
affaires
of
State
,
and
whilest
he
becommeth
other
mens
,
he
ceaseth
to
be
his
owne
;
hauing
no
spare
time
to
enioy
himselfe
,
or
to
bestow
on
his
priuate
affaires
,
vnlesse
he
wil
be
exclaimed
vpon
by
his
waiting
clients
,
for
giuing
too
long
attendance
.
Hee
must
in
time
of
warre
fight
in
the
front
,
first
enter
the
breach
,
and
euen
runne
vpon
the
pike
,
and
canons
mouth
,
exposing
his
body
to
maimes
and
wounds
,
and
his
life
to
the
extreamest
perils
,
if
he
will
haue
honour
.
In
the
time
of
peace
hee
must
vndergoe
no
lesse
perils
,
both
of
professed
enemies
,
and
vndermining
foes
,
the
Plausus
&
acclamationis
secundae
fauor
,
magna
solicitudine
&
partus
est
,
&
expiandus
.
Senec
.
epist
.
59.
one
seeking
to
crush
him
,
the
other
to
trip
him
whilest
hee
is
rising
;
nor
yet
indure
lesse
paines
;
for
he
must
labor
whilest
others
rest
,
watch
whilest
others
sleepe
,
and
with
a
world
of
care
vphold
his
state
,
whilest
others
liue
at
●ase
and
take
their
pleasure
.
So
what
paines
and
perils
doe
men
vndergoe
who
will
attaine
vnto
worldly
riches
?
whilest
they
rise
earely
,
and
goe
late
to
bed
,
fare
hardly
,
and
goe
barely
,
pinching
both
backe
and
bellie
,
and
withholding
necessaries
from
themselues
and
theirs
,
to
increase
the
stocke
.
If
they
stay
at
home
they
toile
themselues
in
ploughing
,
and
sowing
,
running
and
riding
,
with
innumerable
other
labours
to
attaine
vnto
wealth
.
If
their
calling
be
such
as
imployeth
them
abrode
▪
what
miseries
doe
they
indure
?
what
paines
doe
they
take
?
what
dangers
doe
they
runne
into
?
they
must
leaue
their
owne
countrie
,
and
runne
into
voluntarie
banishment
,
as
it
were
into
another
world
,
they
must
forsake
house
and
friends
,
parents
and
children
,
yea
they
must
bee
content
to
part
with
their
wiues
,
making
a
temporarie
diuorce
between
them
whom
God
hath
conioyned
;
and
as
it
were
diuide
themselues
,
leauing
halfe
at
home
,
when
the
other
halfe
must
goe
abrode
to
seeke
for
worldly
pelfe
.
They
must
commit
themselues
to
the
merciles
waues
,
cruell
pyrats
,
and
barbarous
people
,
and
one
while
be
in
danger
of
drowning
,
and
another
while
of
spoiling
;
sometime
of
staruing
on
sea
,
and
soone
after
of
betraying
when
they
are
come
to
land
.
And
thus
as
the
Psalmist
saith
,
man
walketh
in
a
shadow
▪
and
disquieteth
Psal
.
39.
6.
himselfe
in
vaine
;
he
heapeth
vp
riches
,
and
cannot
tell
who
shall
gather
them
.
The
like
also
may
bee
said
of
pleasures
,
which
haue
more
paine
and
griefe
going
before
them
,
then
ioy
and
contentment
comming
with
them
:
for
what
preparations
are
required
to
delightfull
shewes
,
reuels
,
and
pastimes
?
and
what
running
and
riding
,
toiling
and
moiling
,
catering
and
cooking
,
is
necessary
for
the
prouision
of
vnnecessarie
dainties
?
In
so
much
as
the
epicure
himselfe
who
made
a
god
of
his
bellie
,
and
an
idol
of
his
pleasure
,
prescribeth
to
his
disciples
for
their
chiefe
diet
,
rootes
,
apples
,
Hieron
.
lib
.
2.
aduer●
.
Iouin
.
tom
.
2.
and
ordinarie
meates
,
which
might
bee
procured
with
greatest
ease
;
because
exquisite
banquets
,
and
daintie
fare
,
requiring
for
their
preparation
great
care
and
labour
,
did
bring
vnto
men
more
paine
and
trouble
in
their
getting
,
then
pleasure
and
delight
in
their
enioying
.
In
a
word
,
whosoeuer
purchase
any
of
these
worldly
vanities
,
they
are
faine
to
buy
them
at
so
high
a
rate
,
that
if
at
the
first
view
the
price
were
set
vpon
these
deceitfull
wares
,
all
would
passe
by
them
,
and
not
once
cheapen
them
.
And
thus
haue
I
shewed
what
miseries
accompanie
these
§.
Sect
.
6.
That
mens
paines
in
getting
worldly
things
is
commonly
accompanied
with
●inne
.
worldly
things
in
respect
of
the
paines
which
are
taken
in
their
getting
.
Now
if
we
further
consider
that
these
wearisome
labours
of
the
body
,
are
commonly
ioyned
with
the
sin
of
the
soule
,
and
that
as
they
bring
to
the
one
temporarie
troubles
,
so
to
the
other
eternall
torments
,
if
they
be
not
preuented
by
serious
repentance
,
we
may
iustly
conclude
that
in
this
respect
also
they
are
truely
miserable
.
For
what
greater
miserie
can
be
imagined
then
to
toile
for
that
which
is
not
worth
our
paines
,
and
after
all
our
labour
to
giue
our
soules
to
boot
,
for
the
procuring
of
these
trifling
vanities
?
to
sell
our
soules
vnto
sinne
,
and
by
sin
vnto
death
,
which
the
whole
world
cannot
redeeme
when
they
are
once
lost
?
For
if
it
will
not
profit
vs
by
the
losse
of
them
to
gaine
the
whole
world
,
as
our
Sauiour
speaketh
;
then
how
wretched
is
their
estate
,
Mat
.
16.
26.
who
sustaine
by
sinning
this
vnrecouerable
losse
,
for
the
obtaining
of
some
small
pittance
,
&
slender
share
of
the
worlds
vanities
?
But
who
seeth
not
that
few
of
many
compasse
these
worldly
things
by
honest
and
lawfull
meanes
;
but
take
indirect
and
sinfull
courses
for
the
atchieuing
of
their
ends
?
Some
wronging
others
by
violence
,
oppression
,
trecherie
,
and
subtiltie
,
fraud
and
deceit
;
and
almost
all
wronging
themselues
with
vnmeasurable
toyle
,
and
carking
care
,
spending
their
strength
,
and
hastening
their
death
,
for
the
obtaining
of
these
earthly
trifles
:
whereby
also
they
grieuously
sinne
against
God
,
not
onely
by
destroying
his
creature
,
but
by
dishonouring
the
Creator
,
whilest
wholly
resting
vpon
their
owne
care
and
labour
,
and
vsing
their
owne
meanes
,
they
denie
his
prouidence
,
and
refuse
to
be
ordred
in
their
courses
by
his
directions
prescribed
in
his
word
;
as
though
either
he
were
ignorant
and
knew
not
their
wants
,
or
carelesse
and
did
not
regard
them
;
or
insufficient
,
and
not
able
to
relieue
them
;
whereas
in
truth
,
he
seeth
all
,
ruleth
all
,
and
hath
enough
in
store
for
all
that
depend
vpon
him
:
so
that
as
the
Wise
man
saith
,
in
the
feare
of
the
Esay
5.
18.
Lord
is
an
assured
strength
,
and
his
children
shall
haue
hope
:
seeing
he
neither
wanteth
knowledge
,
power
,
nor
will
to
prouide
for
them
.
And
thus
do
men
draw
vnto
themselues
iniquitie
with
the
cords
of
these
worldly
vanities
,
as
the
Prophet
speaketh
,
swallowing
vnder
these
baites
the
hidden
hookes
of
sin
,
and
receiuing
these
earthly
trifles
as
the
wages
of
wickednes
;
whereby
they
eternally
lose
themselues
,
for
the
temporarie
gaine
of
worldly
vanities
.
And
yet
so
foolish
men
are
,
that
they
conceiue
not
of
this
miserable
losse
;
but
thinke
only
those
things
deare
which
are
bought
with
money
,
and
those
cheape
for
which
they
sell
their
soules
;
that
losse
alone
which
diminisheth
their
outward
estate
;
and
that
aduantage
,
which
addeth
to
their
stocke
,
though
it
robbeth
them
of
themselues
,
and
their
owne
saluation
:
and
whereas
they
would
refuse
many
things
which
they
desire
vpon
the
base
price
of
some
little
money
,
they
will
not
sticke
to
purchase
it
by
sin
,
wrong
,
iniurie
,
oppression
,
lying
and
deceit
,
though
thereby
they
hazard
body
and
soule
to
hell
and
eternall
death
:
whereby
it
appeareth
how
highly
men
prize
these
worldly
trifles
,
and
how
meanely
they
esteeme
themselues
,
seeing
they
are
readie
to
make
exchange
vpon
all
occasions
;
and
to
make
sale
of
their
soules
to
buy
these
vanities
.
Thus
those
who
are
ambitious
doe
not
onely
toile
themselues
§.
Sect
.
7.
Of
the
wicked
courses
which
ambitions
and
couetous
men
run
into
,
to
obtaine
honors
and
riches
.
Pro
regne
velim
●
patriam
,
penates
,
coniugem
flammis
dare
●
imperia
pre●●o
quolibet
constant
benè
.
Senec
.
in
Thebaide
.
with
excessiue
paines
,
but
also
are
readie
to
run
on
in
any
wicked
course
,
which
doth
but
promise
to
lead
them
vnto
honor
and
preferment
.
They
care
not
to
breake
the
lawes
of
God
and
men
,
they
neither
regard
pietie
nor
humanitie
,
stranger
nor
familiar
,
kindred
nor
countrie
,
but
are
willing
to
confound
all
,
to
ouerthrow
all
,
and
to
defile
their
consciences
with
blood
,
murthers
,
conspiracies
,
treasons
and
rebellions
,
rather
then
they
will
faile
to
attaine
their
proud
hopes
,
thinking
a
kingdome
well
bought
,
which
may
be
had
at
any
price
:
they
are
euer
plotting
machiauellian
policies
,
&
thinke
they
are
best
aduanced
,
when
they
rise
to
their
desired
height
by
treading
vpon
others
,
whom
by
their
fraud
and
treachery
they
haue
supplanted
;
they
make
no
account
of
lying
,
dissembling
,
swearing
,
forswearing
,
infidelitie
and
falshood
,
if
by
all
,
or
any
of
them
they
can
serue
their
owne
turnes
.
Finally
,
hauing
nothing
in
them
worthie
praise
,
they
are
readie
to
commend
themselues
by
dispraising
others
,
and
hauing
nothing
simplie
good
in
them
,
they
would
appeare
good
in
comparison
,
by
making
others
seeme
worse
then
themselues
.
Thus
also
couetous
men
are
readie
to
commit
all
manner
of
wickednes
to
increase
their
riches
,
as
oppression
,
extortion
,
crueltie
,
iniurie
,
briberie
,
vsurie
,
and
all
manner
of
fraud
and
deceit
;
yea
they
will
not
sticke
with
Ahab
to
murther
innocents
,
that
they
may
make
a
prey
of
their
goods
;
with
Demas
to
forsake
Christ
and
follow
the
world
;
with
Iudas
to
betray
their
master
,
and
with
Demetrius
to
stirre
vp
persecution
Act.
19.
25.
against
the
disciples
of
our
Lord
and
Sauiour
,
if
they
speake
against
that
whereby
they
haue
aduantage
;
yea
in
truth
they
are
worse
then
Iudas
,
for
he
would
not
sell
Christ
vnder
the
price
of
thirtie
siluer
pieces
,
whereas
they
are
daily
readie
to
part
with
,
and
forfeit
that
right
and
interest
which
they
haue
in
him
by
lying
,
swearing
and
deceiuing
,
for
the
base
offer
of
a
groat
or
penie
;
yea
when
they
haue
fold
their
soules
vnto
sin
,
for
the
purchase
of
this
worldly
pelfe
,
they
are
readie
(
as
the
Wise
man
speakth
)
to
transgresse
Gods
law
Prou.
2●
.
21.
for
a
piece
of
bread
,
and
that
euen
when
they
abound
with
wealth
,
and
haue
no
spur
of
necessitie
to
prick
them
forward
;
hauing
full
bellies
,
with
rauenous
greedines
they
hunt
after
euery
prey
;
and
like
the
fish
which
Peter
caught
,
though
they
haue
money
in
their
mouth
,
yet
are
they
nibling
at
euery
bait
,
and
so
as
rich
theeues
,
they
double
their
fault
in
stealing
when
they
haue
no
need
.
Thus
the
Wise
man
bringeth
in
couetous
worldlings
resoluing
vpon
any
wickednesse
for
the
obtaining
of
riches
:
Come
,
say
they
,
we
will
lay
wait
for
blood
,
Pro
.
1.
11.
13.
19.
and
lie
priuily
for
the
innocent
without
a
cause
,
we
will
swallow
them
vp
like
a
graue
,
euen
whole
,
as
those
that
go
downe
into
the
pit
;
we
will
find
all
precious
riches
,
and
fill
our
houses
with
spoile
.
And
lest
we
should
thinke
that
this
is
the
case
of
some
few
only
,
he
concludeth
,
that
such
are
the
waies
of
euery
one
that
is
greedie
of
gaine
,
and
that
he
will
take
away
the
life
of
the
owners
thereof
.
So
the
Lord
complaineth
by
his
Prophet
;
among
my
Ierem
.
5.
27.
28.
people
(
saith
he
)
are
found
wicked
persons
,
that
lay
wait
,
as
he
that
setteth
snares
,
they
haue
made
a
pit
to
catch
men
:
as
a
cage
is
full
of
birds
,
so
are
their
houses
full
of
deceit
,
and
thereby
they
are
become
great
and
waxen
rich
,
they
are
waxen
fat
and
shining
,
they
do
ouerpasse
the
deeds
of
the
wicked
,
they
execute
no
iudgmet
,
no
not
the
iudgment
of
the
fatherlesse
,
&c.
And
the
Prophet
Michah
Michah
3.
●
.
3.
and
6.
10.
11.
12.
complaineth
,
that
the
couetous
oppressors
of
his
times
did
hate
the
good
&
loue
the
euil
,
pluck
off
the
skins
of
the
poore
people
from
them
,
and
their
flesh
from
their
bones
,
that
they
did
eat
also
their
flesh
,
slay
off
their
skin
,
break
their
bones
,
&
chop
thē
in
pieces
as
for
the
pot
,
&
as
flesh
within
the
caldron
.
And
elsewhere
,
Maior
diuitibus
cura
de
pauperum
spolijs
,
quam
de
suis
emolumentis
est
.
Iniuriam
vestrum
putatis
si
quid
pauper
habeat
,
quod
dignum
possessione
diuitis
aestimatur
,
&c.
Ambros
.
lib
.
de
Nabuth
.
cap
.
3.
Ecclesiasticus
5.
8.
that
they
did
vse
scant
measures
,
false
ballances
and
deceitful
weights
,
that
their
actions
were
full
of
crueltie
,
and
their
mouthes
full
of
deceit
and
lies
:
the
which
their
sin
is
redoubled
vpon
their
sinfull
soules
,
because
by
their
crueltie
and
deceit
they
oppresse
the
poore
,
making
choice
to
go
ouer
the
hedge
where
they
find
it
lowest
,
and
treading
those
vnder
foot
,
who
are
not
able
to
rise
or
make
resistance
.
And
in
regard
of
these
and
many
other
sins
,
which
vsually
accompany
riches
in
respect
of
their
getting
,
they
are
called
by
one
wicked
riches
;
and
by
our
Sauiour
Christ
,
the
mammon
of
iniquitie
:
and
in
this
regard
also
they
are
compared
vnto
thornes
,
because
as
when
they
are
hastily
catched
they
wound
the
hand
,
so
these
the
consciences
of
those
who
greedily
seaze
vpon
them
;
and
vnto
snares
,
which
being
couered
with
a
bait
,
inthrall
vs
whilest
they
allure
vs
;
for
he
who
greedily
Gregor
.
Moral
.
lib
.
31.
cap
.
8.
desireth
to
obtaine
riches
,
taketh
no
care
to
auoid
sinne
,
and
being
taken
like
a
bird
,
when
with
an
hungrie
eie
he
beholdeth
the
baite
of
earthly
things
,
he
is
vnwittingly
strangled
with
the
snare
of
sin
.
Hence
also
it
is
that
couetousnes
by
the
Apostle
is
said
to
be
the
root
of
all
euill
;
and
by
another
it
is
1.
Tim
▪
6.
10.
Bion
.
Sophista
apud
Stobaeum
.
called
the
metropolis
,
or
mother
citie
of
all
vice
and
wickednesse
,
because
where
it
is
intertained
,
thither
also
all
manner
of
sin
resorteth
,
and
as
it
were
keepeth
continuall
tearme
.
In
regard
of
which
sins
vsually
accompanying
riches
,
in
respect
of
the
vnlawfull
meanes
which
are
ordinarily
vsed
in
their
getting
,
one
doubteth
not
to
affirme
that
a
rich
man
is
vnrighteous
Diues
est
iniquus
,
aut
iniqui
haeres
.
Hieron
.
in
Ier
.
6.
himselfe
,
or
the
heire
of
one
which
is
vnrighteous
:
which
though
it
be
not
alwaies
so
,
yet
it
seldome
faileth
in
those
who
immoderately
louing
wealth
,
resolue
with
themselues
that
they
will
be
rich
;
and
making
haste
to
satisfie
their
greedie
desire
with
all
possible
speed
,
doe
in
short
time
accomplish
that
they
wish
:
for
as
sudden
fulnesse
and
fatnesse
is
an
vndoubted
signe
of
the
ill
disposition
of
the
bodie
;
so
when
as
a
man
suddenly
waxeth
great
,
and
(
as
I
may
say
)
fat
in
his
state
,
by
ordinarie
meanes
,
and
by
his
owne
industrie
and
labour
,
it
is
an
argument
more
then
probable
,
that
his
mind
is
full
of
the
grosse
humours
of
sin
.
Of
the
former
the
Apostle
saith
,
that
they
who
will
be
rich
(
that
is
,
pitch
and
resolue
vpon
1.
Tim
.
6.
9.
10.
it
)
fall
into
many
tentations
and
snares
,
and
into
many
foolish
and
noysome
lusts
,
which
draw
men
into
perdition
and
destruction
,
because
the
desire
of
money
is
the
root
of
all
euill
.
And
of
the
other
,
the
Wise
man
telleth
vs
,
that
he
who
maketh
haste
to
be
Prou.
28.
20.
22.
rich
,
shall
not
be
innocent
;
and
that
he
who
hasteth
vnto
riches
,
Ecclesiasticus
31.
5.
Wisd
.
15.
12.
hath
an
euill
eye
:
for
as
the
Author
of
the
booke
of
Wisdome
saith
,
they
make
their
whole
conuersation
to
be
but
as
a
market
where
there
is
gaine
;
and
they
resolue
with
themselues
and
doubt
not
to
speake
it
,
that
they
ought
to
bee
getting
on
euery
side
,
though
it
be
by
euill
meanes
.
Yea
this
the
Heathen
man
could
discerne
by
the
light
of
nature
;
There
is
no
man
(
saith
Menander
in
Colat
.
apud
Stobaeum
.
he
)
suddenly
made
rich
liuing
iustly
;
for
a
iust
man
increaseth
his
wealth
by
little
and
little
,
through
sparing
frugality
;
but
he
that
treacherously
lieth
in
wait
for
those
goods
which
others
possesse
,
doth
forthwith
seaze
on
all
,
and
all
at
once
becommeth
rich
.
Now
what
greater
miserie
can
there
be
,
then
to
find
that
trifling
gaine
which
bringeth
with
it
the
greatest
losse
;
in
getting
siluer
to
forfait
the
soule
,
and
(
as
one
saith
)
Vt
accedat
a●ru●
perit
fides
,
vt
f●ris
ves●iaris
,
i●tus
exspoliaris
.
August
.
serm
.
8.
tom
.
10.
whilest
we
gaine
some
gold
to
lose
our
faith
,
and
whilest
we
decke
our selues
outwardly
with
these
worldly
ornaments
,
to
be
spoiled
inwardly
of
all
those
spirituall
ornaments
of
grace
and
vertue
:
but
this
miserie
accompanieth
ill
gotten
goods
;
for
the
couetous
man
by
his
sinfull
gaining
loseth
himselfe
,
and
whilest
he
deceiueth
his
neighbour
of
his
siluer
,
the
diuell
Auarus
antequam
lucretur
,
seipsum
perdit
,
&
antequam
aliquid
capiat
,
capitur
.
August
.
cosoneth
him
of
his
saluation
.
Which
howsoeuer
for
the
present
worldly
men
tast
not
,
being
ouer
ioyed
because
they
haue
seised
on
their
desired
prey
;
yet
if
euer
they
come
to
remember
themselues
,
and
to
feele
the
waight
of
their
sin
lying
heauie
vpon
their
consciences
,
they
will
account
these
Damnum
appellandum
cum
mala
sama
lu●rum
.
Mat
.
27.
3.
euill
gaines
the
greatest
losse
,
and
will
take
no
more
pleasure
in
them
,
then
Iudas
in
the
sight
of
his
thirtie
peeces
of
siluer
,
when
he
saw
also
his
sinne
in
betraying
his
master
,
which
did
but
worke
in
him
horrour
of
conscience
,
and
moued
him
in
despaire
to
murther
himselfe
.
Or
if
God
preuent
them
with
his
grace
,
their
wealth
will
comfort
the●
no
more
then
it
did
Zacheus
,
and
that
was
neither
in
respect
of
his
getting
or
keeping
it
,
but
as
it
did
inable
him
to
make
restitution
,
and
in
liberall
sort
to
relieue
the
poore
.
Let
vs
therefore
take
heed
that
we
doe
not
fall
into
this
sinfull
dotage
of
worldly
men
,
who
desire
increase
of
their
wealth
though
it
bee
by
euill
meanes
,
seeing
riches
thus
gotten
are
not
onely
vaine
and
momentanie
,
but
also
hurtfull
and
pernicious
:
for
as
the
Wise
▪
man
saith
,
the
gathering
of
treasures
by
a
deceitfull
tongue
,
is
Pro
.
21.
6.
vanitie
tossed
to
and
fro
of
them
that
seeke
death
.
And
the
Prophet
Ieremie
telleth
vs
,
that
as
the
Partrich
gathereth
the
Ier
.
17.
11.
yong
,
which
she
hath
not
brought
forth
;
so
he
that
getteth
riches
,
and
not
by
right
,
shall
leaue
them
in
the
middest
of
his
daies
,
and
at
his
end
shall
be
a
foole
.
So
also
they
are
hurtfull
and
pernicious
,
seeing
whilest
they
treasure
vp
wealth
,
they
treasure
vp
sinne
;
and
in
treasuring
vp
sinne
,
they
also
treasure
vp
wrath
,
and
hauing
in
heaping
vp
wealth
,
heaped
vp
sin
,
they
also
prepare
for
themselues
an
intolerable
waight
of
condemnation
and
destruction
.
And
therefore
let
vs
not
set
our
hearts
vpon
this
mammon
of
iniquity
,
but
vpon
the
rich
treasures
of
Gods
spirituall
graces
,
and
heauenly
ioyes
;
which
as
they
are
infinitely
of
more
worth
and
value
,
so
may
wee
certainely
attaine
vnto
these
things
purely
good
,
by
good
and
holy
meanes
;
seeing
our
Lord
and
Sauiour
of
his
free
grace
and
mercy
,
being
infinitely
rich
,
for
our
sakes
became
2.
Cor
.
8.
9.
poore
,
that
we
through
his
pouerty
,
might
be
made
rich
,
as
the
Apostle
speaketh
.
Finally
,
worldly
pleasures
are
seldome
compassed
but
sin
§.
Sect
.
8.
That
worldly
pleasures
are
seldome
procured
without
sin
.
Delitiae
sunt
ianua
peccati
.
Ambros
.
in
Timoth
.
1.
cap
.
5.
accompanieth
them
;
they
being
the
diuels
ordinarie
baites
which
he
casteth
before
men
,
when
he
indeauoureth
to
catch
them
in
the
snares
of
destruction
,
and
(
as
one
calleth
them
)
the
very
gate
of
sinne
,
which
leadeth
vs
to
the
committing
of
all
wickednesse
.
More
specially
men
sin
in
getting
of
their
pleasures
,
whilest
they
pursue
them
with
immoderate
loue
,
farre
esteeming
them
aboue
their
worth
and
value
;
when
as
they
are
at
excessiue
cost
in
compassing
them
;
spending
those
rich
talents
which
God
hath
lent
them
,
in
these
superfluities
,
which
they
ought
to
imploy
in
relieuing
the
poore
members
of
Iesus
Christ
;
when
as
they
take
vp
the
greatest
part
of
their
care
and
paines
,
and
not
onely
their
owne
,
but
many
others
also
which
are
at
their
command
;
who
spend
a
great
part
of
their
life
in
preparing
shewes
,
sports
and
pastimes
;
and
in
trauelling
sea
and
land
to
make
prouision
of
delicious
drinks
,
and
daintie
meats
,
which
may
delight
their
curious
pallets
,
causing
a
number
to
sweate
many
daies
for
the
procuring
of
that
which
bringeth
but
a
momentanie
delight
,
lasting
no
longer
then
their
dainties
are
in
swallowing
downe
,
and
in
passing
that
short
iourney
betweene
Ciborum
auiditas
,
quòd
auaritiae
mater
sit
,
&
animum
quasi
quibusd●m
compedibus
degrauatum
in
terra
teneat
,
quis
ignorat
?
Hieron
.
lib
.
2.
contra
.
Iouinian
.
1.
Pet
.
4.
3.
the
mouth
and
stomacke
.
Finally
,
when
as
they
raise
their
delights
out
of
others
torments
,
and
maintaine
their
pleasures
by
oppression
,
cruelty
,
deceit
,
wrong
and
iniurie
,
making
many
heauie
and
sorrowfull
their
whole
liues
,
that
they
may
delight
themselues
with
a
few
houres
mirth
.
All
which
vnlawfull
pleasures
let
euery
Christian
carefully
auoide
,
and
thinking
it
sufficient
for
vs
that
wee
haue
spent
the
time
past
of
our
liues
after
the
lust
of
the
Gentiles
,
walking
in
wantonnesse
,
lusts
,
drunkennesse
,
in
gluttonie
,
drinkings
,
and
in
abominable
idolatries
:
let
vs
passe
the
remainder
of
our
time
in
holinesse
and
feare
,
labouring
to
take
all
our
delight
in
those
spirituall
pleasures
,
which
may
be
lawfully
obtained
,
and
being
once
inioyed
,
shall
neuer
be
taken
from
vs.
And
thus
haue
I
shewed
some
of
those
many
miseries
§.
Sect
.
9.
Of
●he
miseries
accompanying
worldly
things
in
respect
of
their
possession
.
Chrysost
.
in
1.
Corinth
.
14.
Homil
35.
Eccles
.
1.
14.
and
2.
11.
which
accompanie
these
worldly
things
in
respect
of
their
getting
and
obtaining
.
Now
further
let
vs
consider
of
those
which
are
incident
vnto
men
in
respect
of
their
keeping
and
possession
.
For
as
they
are
gotten
with
great
toile
and
labor
,
so
are
they
kept
with
much
care
and
feare
,
in
regard
whereof
they
are
no
lesse
troublesome
in
the
inioying
then
they
were
in
the
obtaining
;
like
herein
vnto
wild
&
sauage
beasts
,
which
cannot
be
taken
without
great
paines
and
perill
;
and
being
in
hold
,
bring
no
lesse
labour
and
danger
to
restraine
them
from
doing
mischiefe
.
And
in
this
respect
the
Wise
man
passeth
this
sentence
of
all
worldly
things
,
that
they
are
not
onely
vanity
,
but
also
vexation
of
spirit
,
troubling
and
molesting
men
both
in
their
pursuit
and
possession
.
So
hee
saith
else
where
,
that
the
house
of
the
righteous
hath
much
treasure
,
but
the
reueneues
of
the
wicked
is
trouble
:
where
if
he
had
fitted
the
antithesis
,
he
should
haue
said
,
that
as
the
one
had
much
treasure
,
so
the
other
much
trouble
:
but
to
note
the
Pro
.
15.
6.
great
molestation
and
anxiety
of
mind
,
which
waiteth
on
the
estate
of
worldly
men
,
he
is
not
contented
to
say
,
that
it
is
troublesome
,
but
trouble
it selfe
,
or
in
it selfe
trouble
.
The
which
trouble
and
restlesse
vexation
the
Prophet
Esay
expresseth
,
Esa
.
57.
20.
by
comparing
wicked
worldlings
to
the
raging
sea
that
cannot
rest
,
whose
waters
cast
vp
mire
and
dirt
.
Now
the
cause
of
this
care
and
feare
in
the
keeping
of
these
worldly
vanities
,
is
the
immoderate
loue
which
their
owners
beare
vnto
them
;
for
as
we
securely
possesse
those
things
which
we
little
regard
:
so
if
once
wee
set
our
heart
vpon
any
thing
though
neuer
so
vaine
,
wee
are
presently
tormented
with
a
iealous
care
in
keeping
it
,
and
feare
of
losing
it
.
And
as
little
children
are
neuer
at
quiet
when
they
are
fond
of
any
body
in
the
familie
,
but
crie
after
them
as
soone
as
they
see
them
,
and
when
they
haue
their
companie
,
crie
as
much
if
they
but
seeme
to
stirre
,
for
feare
of
losing
them
;
so
if
we
once
waxe
fond
of
these
worldly
vanities
,
wee
possesse
them
with
such
care
and
feare
,
lest
they
should
bee
taken
from
vs
,
that
they
bring
vs
much
more
disquietnesse
and
griefe
,
then
comfort
and
contentment
in
their
fruition
.
Neither
can
wee
euer
securely
enioy
any
worldly
thing
,
or
take
delight
in
it
without
molestation
,
vnlesse
louing
it
lesse
then
we
loue
our
Creator
,
and
possessing
it
with
a
desire
moderated
by
his
will
,
we
bee
content
to
retaine
it
as
long
as
it
pleaseth
him
,
and
can
part
with
it
willingly
,
when
it
is
his
pleasure
to
take
it
away
;
for
when
we
loue
the
world
or
any
thing
in
it
with
vnlimited
affection
,
and
affect
the
creature
,
more
then
the
Creator
,
it
is
iust
with
the
Lord
,
that
this
excessiue
loue
should
be
punished
with
excessiue
cares
and
feares
,
and
that
by
immoderate
louing
,
we
should
lose
the
comfort
of
our
loue
.
Now
if
any
shall
say
that
they
feele
no
such
torment
or
molestation
through
these
cares
and
feares
;
let
them
know
that
it
is
not
the
want
of
a
burthen
which
procureth
their
ease
,
but
their
madnesse
of
affection
which
maketh
them
senselesse
in
seeling
the
waight
:
it
is
not
for
want
of
trouble
that
they
are
so
well
contented
,
but
because
their
foolish
loue
causeth
them
to
mistake
crosses
for
comforts
,
and
turneth
torments
into
delights
.
Like
those
who
are
wel
pleased
to
haue
their
backs
almost
broken
,
whilest
they
are
loaded
with
gold
;
or
vnto
such
as
being
diseased
with
the
dropsie
,
take
their
chiefe
pleasure
in
drinking
,
though
it
bee
the
chiefe
cause
of
their
paines
and
torments
.
But
how
many
miseries
accompanie
these
worldly
vanities
§.
Sect
.
10.
The
cares
and
feares
which
accompanie
honours
in
their
possession
.
Magnus
est
labor
,
magnae
custodia
samae
.
it
may
more
plainely
appeare
,
if
wee
insist
in
the
speciall
instances
:
for
first
as
honours
are
begotten
,
borne
and
bred
by
perils
and
labours
;
so
are
they
by
the
same
nursed
and
preserued
;
neither
can
glorious
fame
bee
long
maintained
,
vnlesse
it
be
vpheld
by
watching
care
,
and
painefull
labour
:
and
as
those
who
climbe
vp
the
high
and
steepe
rocke
of
honour
,
must
before
they
can
get
vp
spend
much
sweate
,
and
be
euen
tired
with
their
laborious
trauell
,
so
being
come
to
the
top
,
they
shall
stand
as
it
were
vpon
a
narrow
ridge
,
and
find
but
tickle
and
slipperie
footing
,
whereby
they
shall
be
in
danger
of
falling
,
vnlesse
they
haue
a
good
braine
,
and
a
carefull
eye
.
And
this
causeth
those
who
are
aduanced
to
high
places
,
to
bee
iealous
and
suspitious
of
all
that
stand
about
them
,
not
thinking
what
they
will
doe
,
but
what
they
can
doe
,
nor
what
presently
they
vndertake
,
but
what
they
may
attempt
in
time
to
come
;
making
their
power
of
infringing
their
glorie
,
to
bee
vnto
them
a
continuall
terror
,
as
if
alreadie
they
were
assaulted
.
They
feare
those
who
are
vnder
them
,
lest
they
pull
them
downe
,
that
themselues
may
more
easily
ascend
;
those
that
are
their
equals
,
and
as
it
were
on
euen
ground
,
lest
they
should
iustle
them
out
of
the
path
of
honor
,
and
crosse
or
ouerthrow
them
by
competition
,
as
being
corriuals
in
the
same
loue
;
and
much
more
do
they
stand
in
feare
of
those
who
are
aboue
them
,
lest
they
should
crush
and
tread
them
vnder
foot
,
hauing
the
aduantage
of
the
vpper
ground
.
So
that
the
ambitious
man
hauing
with
great
paines
ascended
to
the
steepe
top
of
honors
hill
,
findeth
himselfe
not
exempted
,
from
the
stormie
tempests
of
troubles
&
dangers
,
but
rather
exposed
to
them
;
and
these
high
cedars
are
more
often
blasted
,
and
shattered
with
thunders
and
lightnings
,
then
the
lowest
shrubs
.
Which
perils
howsoeuer
many
escape
yet
few
or
none
the
feare
;
for
as
the
thunder-bolt
striking
but
one
or
two
,
doth
affright
and
terrifie
all
those
who
stand
about
them
;
so
when
those
who
are
highly
aduanced
,
haue
their
greatnes
ruined
and
ouerthrowne
,
by
those
who
are
higher
then
they
,
or
by
the
furie
of
popular
rage
,
or
because
it
is
no
longer
able
to
bear
it
own
waight
,
those
haue
their
part
in
the
feare
,
though
not
in
the
danger
,
who
are
of
the
same
qualitie
and
estate
.
Moreouer
,
adde
vnto
these
feares
and
cares
the
manifold
molestations
,
and
fretting
griefes
,
which
are
incident
to
those
who
are
of
honorable
condition
,
whilest
they
vindicate
their
reputation
,
vpholding
and
preseruing
those
honors
which
alreadie
they
haue
receiued
,
or
aspire
vnto
new
preferments
,
being
distracted
betweene
hope
and
feare
of
rising
;
whilest
they
enuie
their
superiours
,
emulate
their
equals
,
and
magnifie
themselues
to
their
inferiours
.
Euery
checke
of
their
Soueraigne
woundeth
their
heart
,
euery
repulse
or
disgrace
crusheth
and
breaketh
it
:
they
are
vexed
with
euery
salutation
which
they
giue
vnto
their
equals
,
if
they
be
not
resaluted
;
they
are
tormented
if
their
inferiours
faile
in
dutifull
respect
;
and
if
any
out
strip
them
who
was
behind
in
this
glorious
race
,
they
sinke
downe
with
sorrow
,
and
eat
their
hearts
with
griefe
:
they
are
tormented
if
they
doe
not
ouer-top
all
in
height
and
greatnes
;
and
though
they
be
too
high
alreadie
,
they
haue
little
ioy
in
their
aduancement
,
vnlesse
they
can
rise
to
the
full
pitch
of
their
proud
hopes
:
often
they
desire
to
do
euill
;
and
yet
are
fearefull
that
it
should
be
discouered
;
and
louing
those
courses
of
pride
,
insolence
and
tyranni●
,
which
expose
them
to
the
enuie
and
iust
hatred
of
all
,
they
are
neuerthelesse
fretted
and
vexed
,
when
they
are
reputed
to
be
such
as
indeed
they
are
,
and
when
they
find
that
they
haue
no
more
loue
and
respect
then
they
haue
deserued
:
Approbatio
vu●gi
quanto
c●criorem
quempiam
sacit
,
tanto
maio●ibus
curis
,
solicitudinc
,
atque
periculis
vexat
:
nec
enim
respirare
,
qui
dominatui
populi
seruil
,
nec
in
re
aliqua
●irmite●
stare
potest
,
&c.
Chrysost
.
in
Matth
.
12.
hom
.
41.
tom
.
2.
366.
they
would
be
lords
ouer
all
,
raigning
and
ruling
at
their
owne
pleasure
,
and
yet
their
pride
abaseth
them
to
a
seruile
condition
,
setting
ouer
them
so
many
masters
as
they
haue
familiars
and
acquaintance
,
whom
they
often
,
euen
vnwillingly
obserue
and
please
,
because
they
would
not
haue
them
diminish
their
fame
and
glorie
,
by
detracting
their
praise
and
commendations
.
In
a
word
,
innumerable
be
the
griefes
and
discontents
accompanying
this
estate
,
many
whereof
are
in
their
owne
nature
grieuous
and
very
burthensome
,
and
many
in
themselues
but
light
,
made
heauie
and
intollerable
,
by
the
great
spirits
and
small
patience
of
those
that
beare
them
:
whereby
it
appeareth
that
these
worldly
honors
,
though
they
make
outwardly
a
glorious
shew
,
yet
inwardly
they
are
full
of
miseries
;
and
therefore
when
the
world
offereth
,
and
bestoweth
them
vpon
it
friends
and
fauourites
,
it
dealeth
with
them
,
as
the
souldiers
with
Christ
;
for
it
giueth
them
glorious
Mat
.
27.
28.
29.
robes
,
but
it
is
to
mocke
them
;
it
putteth
a
scepter
into
their
hands
,
but
it
is
of
reed
,
which
breaketh
in
the
managing
,
and
most
faileth
when
it
is
most
rested
on
;
it
bestoweth
vpon
them
crownes
indeed
,
but
they
are
of
thornes
,
which
being
often
smitten
to
their
heads
with
the
cruel
strokes
of
aduerse
accidents
,
wound
in
stead
of
comforting
,
and
bring
in
the
place
of
expected
ioy
,
innumerable
molestations
and
bitter
griefes
:
or
though
they
be
of
pure
gold
,
yet
their
worth
is
so
much
exceeded
by
their
waight
,
that
none
will
care
to
are
them
,
but
only
such
as
cannot
safely
lay
them
aside
,
or
those
who
are
so
wholly
carried
with
the
furie
of
ambition
,
that
they
take
pleasure
in
their
paine
,
and
loue
that
which
is
their
torment
:
which
being
the
case
of
many
,
gaue
iust
occasion
to
one
of
making
this
exclamation
:
O
ambition
(
saith
he
)
O
ambitio
a●bientium
crux
,
quomodo
omnibus
torquens
,
omnibus
places
?
Bernard
.
lib
.
3.
de
Considerat
.
which
art
the
crosse
and
torment
of
the
ambitious
,
how
dost
thou
torment
all
,
and
yet
please
them
in
their
torments
,
nothing
more
bitterly
vexeth
,
nothing
more
grieuously
disquieteth
,
and
yet
nothing
among
miserable
mortall
men
is
more
magnified
and
extol●ed
.
The
like
or
greater
miseries
accompany
riches
,
whilest
cap
.
1.
§.
Sect
.
11.
Of
the
miseries
which
accompanie
riches
when
they
are
in
possession
.
they
are
in
custodie
and
possession
,
both
in
respect
of
that
care
and
labour
of
bodie
and
mind
,
in
keeping
and
disposing
them
;
and
also
in
regard
of
the
feare
of
losing
them
,
and
of
many
miserable
effects
which
accompany
them
both
:
for
as
they
are
gotten
with
intollerable
labours
of
the
body
,
so
they
are
possessed
with
infinit
cares
&
perturbations
of
the
mind
,
Origen
.
in
Rom
.
5.
lib
.
4.
either
whilest
they
who
haue
them
are
troubled
in
disposing
and
imploying
them
so
,
as
may
returne
vnto
them
the
greatest
increase
;
or
in
sharing
them
with
some
indifferencie
to
those
who
are
of
their
familie
and
charge
(
for
when
goods
encrease
they
also
are
increased
that
eate
them
,
as
the
Wise
Eccles
.
5.
10.
man
speaketh
)
or
finally
(
if
at
least
they
be
possessed
with
a
good
conscience
)
in
watching
ouer
themselues
,
that
they
be
not
corrupted
with
their
abundance
,
and
that
their
plenty
of
gold
do
not
make
them
poorer
in
godlines
.
In
which
respect
riches
are
compared
to
thornes
,
which
being
griped
wound
the
flesh
,
but
be
harmelesse
if
they
lie
in
the
open
hand
;
so
if
they
being
excessiuely
loued
,
be
as
it
were
griped
with
immoderate
cares
,
they
prick
and
wound
the
heart
with
many
Prou.
23.
5.
Quis
mihi
vnquam
crederet
si
spinas
diuitias
interpretari
voluissem
?
maximè
cum
illae
p●ngant
,
istae
delectent
,
&c.
Gregor
.
in
Luc
.
8.
Homil
.
16.
griefes
&
troubles
;
but
if
we
carelesly
keep
them
,
&
slightly
hold
them
,
being
readie
to
part
with
them
vpon
all
good
occasions
,
and
to
suffer
them
to
take
their
flight
like
an
Eagle
,
when
God
calleth
for
them
,
they
wil
become
to
their
owners
not
only
harmelesse
,
but
also
profitable
.
To
which
purpose
one
demandeth
:
Who
(
saith
he
)
would
beleeue
me
,
if
I
should
interpret
thornes
to
be
riches
?
especially
seeing
they
pricke
,
and
these
delight
;
and
yet
in
truth
they
are
no
better
then
thornes
,
because
by
their
pricking
cares
they
rent
the
mind
,
and
when
they
intice
vs
vnto
sin
,
they
make
it
bloodie
with
the
wounds
of
wickednesse
.
And
as
they
are
continually
vexed
with
these
cares
in
keeping
them
;
so
also
with
feare
of
losing
them
;
for
as
before
they
had
them
,
they
pursued
them
with
burning
desire
,
so
being
possessed
of
them
,
they
keepe
them
with
quaking
feare
;
no
sooner
haue
they
gotten
A●arus
diuitias
quas
optauerat
metuit
,
&
voto
laborat
suo
.
Senec
.
Consol
.
ad
Polyb
.
cap
.
23.
Iob
▪
15.
21.
riches
,
but
presently
they
lose
their
securitie
,
and
now
they
are
in
feare
of
that
wealth
which
before
they
wished
,
sicke
of
inioying
their
owne
desires
;
and
fall
into
trauell
,
as
soone
as
they
haue
their
longing
:
for
as
Eliphas
speaketh
,
A
sound
of
feare
is
alwaies
in
their
eares
,
lest
in
their
peace
and
prosperitie
,
the
destroyer
should
come
vpon
them
.
If
the
couetous
rich
man
seeth
one
stronger
then
himselfe
,
he
feareth
violence
and
robberie
;
if
one
wiser
,
fraud
and
deceit
;
if
one
richer
and
mightier
,
then
he
is
afraid
of
being
spoiled
by
oppression
;
if
one
poorer
and
weaker
,
by
theft
and
stealth
;
abroad
he
feareth
theeues
and
robbers
,
at
home
he
suspecteth
his
owne
seruants
;
in
time
of
warre
he
is
afraid
of
common
spoilers
,
in
time
of
peace
,
of
enuious
and
spitefull
slanderers
,
which
are
readie
to
make
him
faultie
because
he
is
rich
,
and
an
enemie
to
the
common
wealth
,
because
he
hath
too
much
for
his
owne
particular
.
Finally
,
the
couetous
rich
man
is
afraid
of
all
things
,
sauing
Gods
displeasure
;
and
of
losing
all
,
except
it
be
his
owne
soule
,
and
the
ioyes
of
heauen
:
and
such
is
his
folly
,
that
whilest
he
feareth
to
lose
his
gold
,
riches
,
lands
and
possessions
,
he
is
in
no
feare
of
losing
himselfe
,
as
though
(
excepting
his
owne
person
)
he
had
nothing
in
his
custodie
,
vnworthie
the
keeping
.
Hence
it
is
that
he
keepeth
such
a
narrow
watch
ouer
his
wealth
,
and
hauing
inclosed
and
shut
it
vp
vnder
the
sure
custodie
of
many
bolts
,
iron
bard
chests
,
and
strong
lockes
,
which
neither
picking
nor
breaking
can
indanger
,
he
addeth
also
to
his
aid
so
many
seruants
,
as
his
couetous
mind
will
suffer
him
to
maintaine
,
that
they
may
the
better
keepe
the
watch
,
and
bring
securitie
;
but
all
in
vaine
,
for
within
a
while
he
groweth
iealous
of
his
guard
,
and
suspitious
of
his
assistants
;
and
the
more
able
they
are
to
keep
out
outward
violence
,
the
more
stronger
he
thinketh
them
to
breake
open
his
chests
,
and
to
spoile
him
of
his
treasures
;
and
therfore
thinking
no
knowne
strength
sufficient
to
keep
his
gold
and
siluer
from
force
or
fraud
,
hee
hideth
it
in
the
ground
,
being
ready
to
suspect
his
eyes
and
heart
,
as
priuie
to
his
secrecie
,
lest
imparting
it
to
his
tongue
,
it
should
reueale
it
at
vnawares
either
waking
or
sleeping
.
And
as
one
of
the
ancients
noteth
,
such
is
the
madnesse
of
these
greedie
muck
wormes
,
that
after
they
haue
with
sweating
paines
,
Basil
.
orat
.
14.
de
diuitijs
&
paupertate
.
searched
for
their
treasures
in
the
bowels
of
the
earth
,
they
are
ready
with
shiuering
feare
to
hide
and
couer
them
in
the
earth
again
;
like
the
adders
yong
,
which
being
newly
come
out
of
their
dams
bellie
,
glide
and
returne
into
it
for
safety
,
when
as
they
are
frighted
with
any
danger
.
Yea
and
as
though
notwithstanding
all
this
,
it
were
not
safe
enough
,
they
are
ready
(
as
one
saith
)
to
lie
ouer
the
place
in
which
Multi
def●sso
auro
incubant
,
aurum
eorum
sub
terra
,
&
cor
eorum
sub
terra
.
Ambros
.
de
Iacob
.
cap
.
5.
tom
.
4.
Cyprina
.
de
mortalitate
Serm
.
their
gold
is
hid
,
and
to
burie
their
harts
together
with
their
treasures
,
that
it
may
bee
the
better
watched
.
In
a
word
,
as
they
neuer
thinke
their
money
free
from
danger
,
so
are
they
neuer
free
from
feare
,
they
neuer
securely
eate
or
sleepe
,
but
as
the
holy
martyr
said
,
they
sigh
at
their
banquets
,
although
they
drinke
in
the
richest
plate
;
and
after
their
feasts
,
when
they
haue
laid
downe
their
bodies
made
leane
with
cares
,
and
euen
hid
them
in
their
beds
of
downe
,
they
watch
and
can
take
no
rest
in
their
soft
lodging
;
and
when
but
a
mouse
stirreth
,
they
are
ready
to
bustle
vp
,
suspecting
a
theefe
;
not
vnderstanding
,
wretches
that
they
are
,
that
all
their
wealth
doth
but
bring
vnto
thē
glorious
punishments
,
that
they
are
fettered
with
their
gold
,
and
possessed
of
their
riches
,
whilest
they
thinke
they
possesse
them
.
The
which
follie
of
ouer
carefull
keeping
their
wealth
,
as
it
is
in
all
sottish
and
absurd
,
so
it
is
most
ridiculous
,
and
yet
most
common
in
old
men
;
which
though
they
haue
alreadie
one
foot
in
the
graue
,
yet
doe
they
in
this
kind
shew
their
foolish
feare
more
then
any
other
;
burying
their
treasures
in
the
earth
,
not
long
before
themselues
are
buried
,
as
though
howsoeuer
they
neuer
had
any
good
of
them
in
this
life
,
yet
they
were
in
some
hope
to
haue
it
in
the
life
to
come
.
The
which
dotage
befalleth
men
through
the
iust
iudgement
of
God
;
for
when
as
they
neglect
the
loue
of
their
Creator
,
who
is
loued
without
any
labour
,
he
giueth
them
ouer
to
dote
vpon
the
creature
which
they
loue
with
laborious
paines
,
and
enioy
with
many
griefs
;
being
ready
at
the
command
of
their
concupiscence
,
to
endure
all
labours
and
dangers
for
the
obtaining
of
it
;
and
to
what
purpose
?
surely
that
they
may
fil
their
chests
with
treasures
,
August
.
S●rm
.
26.
in
Act.
3.
tom
.
10.
and
emptie
their
minds
of
peace
and
securitie
;
gaine
gold
,
and
lose
their
sleep
.
To
which
purpose
one
saith
,
that
couetousnesse
desireth
gold
,
sorrowfull
labour
findeth
it
out
,
and
carking
care
keepeth
it
:
It
is
the
matter
of
labours
,
perillous
to
the
possessours
,
a
weakener
of
vertue
,
an
ill
master
,
and
trecherous
seruant
;
no
man
thinketh
that
he
hath
it
safe
,
vnlesse
hee
alwaies
hide
it
,
because
it
shineth
to
the
owners
destruction
;
in
darkenesse
it
is
sought
,
and
it
is
kept
in
darkenesse
.
And
the
reason
of
all
these
miseries
is
,
because
men
make
idols
of
their
wealth
,
and
loue
it
out
of
measure
;
neither
can
that
be
securely
possessed
which
is
excessiuely
ouerualued
;
whereas
if
louing
God
aboue
all
,
they
could
in
all
estates
bee
content
with
that
which
pleaseth
him
:
if
in
the
time
of
prosperity
and
plentie
,
they
would
learne
the
vanity
of
abundance
,
and
make
pouertie
familiar
vnto
them
,
not
onely
by
meditation
,
but
by
accustoming
and
inuring
themselues
to
indure
some
want
,
they
would
inioy
their
riches
with
much
more
securitie
,
and
entertaine
pouertie
,
if
it
happen
to
seaze
vpon
them
,
with
much
more
patience
and
contentation
.
And
thus
haue
I
shewed
the
care
and
feare
which
accompanie
§.
Sect
.
12
▪
That
riches
depriue
their
bodies
of
rest
,
and
their
minds
of
peace
which
too
much
loue
them
.
Eccles
.
5.
11.
Eccles
.
31.
1.
2.
riches
in
their
possession
.
Now
let
vs
consider
of
some
miserable
effects
which
issue
from
them
both
;
as
first
through
this
care
and
feare
they
depriue
their
bodies
of
rest
,
and
their
minds
of
peace
and
quietnes
.
For
as
the
Wise
man
speaketh
,
the
abundance
of
the
rich
will
not
suffer
him
to
sleepe
.
Whom
the
son
of
Syrach
imitating
,
saith
,
that
waking
after
riches
pineth
away
the
body
,
and
the
care
thereof
driueth
away
sleepe
;
●his
waking
care
breaketh
the
sleepe
,
as
a
great
sicknesse
breaketh
it
.
For
their
concupiscence
kepeth
them
waking
,
whilest
it
forceth
Aurea
rumpunt
tecta
quietem
vigilesque
●rahi●
purpura
noct●s
them
to
tire
their
thoughts
in
plotting
how
they
may
keepe
their
owne
store
,
or
get
other
mens
,
and
so
turne
their
sufficiencie
into
abundance
,
no
lesse
vexing
their
soules
O
si
patean●
pectora
ditum
quantos
intus
sublimuis
agit
fortuna
metus
Senec
.
in
Herc
.
Oet●o
.
with
enuie
when
they
see
other
mens
state
hastily
encrease
,
then
with
sorrow
because
their
owne
standeth
at
a
stay
,
or
goeth
backward
:
one
while
sorrowing
because
the
earth
not
yeelding
fruitfull
increase
nor
sufficient
plentie
,
they
haue
not
enough
;
another
while
no
lesse
grieuing
at
the
great
abundance
of
all
commodities
,
because
the
market
falling
,
they
cannot
sell
their
owne
at
their
owne
rates
,
bewailing
all
that
as
losse
wherin
they
come
short
of
their
greedy
expectation
.
In
which
respect
one
truely
saith
,
that
when
the
loue
of
riches
is
excessiue
&
vnsatiable
,
they
much
more
torment
the
soule
with
greedy
desire
,
then
they
doe
refresh
it
with
any
comfortable
vse
;
and
whilest
a
man
too
much
leaneth
towards
them
in
loue
,
they
failing
him
,
hee
slideth
and
falleth
into
griefe
and
sorrow
.
He
who
findeth
them
loseth
his
rest
,
for
when
he
waketh
he
thinketh
of
increase
,
and
when
hee
sleepeth
hee
dreameth
of
theeues
;
he
is
afflicted
in
the
day
▪
Idiota
inter
Orthodoxogr
▪
lib
.
1.
cap
.
32.
fearefull
in
the
night
,
and
alwaies
in
want
and
beggerie
,
continually
robbing
himselfe
of
rest
,
for
feare
lest
at
any
time
he
should
be
robbed
of
his
riches
.
So
also
they
load
themselues
with
vnsupportable
burthens
;
and
as
the
Prophet
speaketh
,
Hab
.
2.
6.
with
thicke
clay
:
and
as
birds
of
heauie
bodies
cannot
flie
though
they
haue
wings
,
being
pressed
downe
with
their
owne
waight
;
so
though
worldly
misers
haue
soules
and
minds
which
might
carrie
them
into
heauen
in
spirituall
meditations
;
yet
the
burthen
of
their
wealth
,
and
their
worldly
concupiscence
,
will
not
suffer
them
to
rise
,
but
presseth
them
downe
groueling
vnto
the
earth
.
Which
burthen
(
as
one
saith
)
is
now
more
vnseasonable
,
in
that
it
being
the
time
of
warfare
,
and
our
enemies
still
in
field
,
it
is
altogether
vnmeet
before
the
battell
be
ended
to
loade
our selues
with
spoiles
,
which
will
make
vs
vnfit
to
continue
the
fight
;
but
after
we
haue
obtained
the
victorie
,
then
may
we
securely
enioy
our
treasures
.
Moreouer
,
with
their
cares
,
feares
,
and
restlesse
watching
,
they
weaken
their
strength
,
and
bring
vpon
themselues
sicknesse
,
and
vntimely
death
,
and
all
for
the
obtaining
of
such
trifling
vanities
,
as
are
not
worth
the
labour
in
seeking
and
trouble
in
keeping
them
;
in
which
respect
their
earnest
indeauours
,
are
fitly
by
the
Prophet
compared
to
the
Esa
.
5●
.
●
.
5.
weauing
of
the
spiders
web
,
in
making
wherof
she
comsumeth
her
own
intrails
,
&
being
finished
,
it
is
good
for
nothing
but
to
catch
flies
;
so
couetous
men
weare
out
themselues
with
cares
and
labours
,
for
the
obtaining
of
gold
and
siluer
,
and
when
they
haue
them
,
breake
their
rest
,
and
oftentimes
their
hearts
in
keeping
them
,
hauing
for
all
their
paines
,
cares
,
and
feares
no
returne
of
true
profit
;
nor
any
more
good
by
all
their
trauels
,
then
their
bags
and
chests
wherein
they
keepe
their
money
,
which
are
but
worne
out
,
and
sometime
broken
open
for
the
siluers
sake
which
they
keepe
in
custodie
.
Finally
,
by
their
cares
and
feares
they
make
themselues
of
masters
and
owners
,
keepers
and
iaylors
of
their
riches
,
or
rather
in
truth
fellow
prisoners
;
for
not
the
lims
but
the
heart
is
bound
with
these
golden
chaines
,
and
whilest
they
locke
vp
their
gold
in
their
iron
bard
chests
,
their
mindes
also
are
imprisoned
with
it
.
And
thus
haue
I
shewed
that
those
who
keepe
their
riches
§.
Sect
.
13.
How
we
may
in
the
possession
of
riches
be
freed
from
the
former
miseries
.
with
immoderate
loue
,
doe
together
with
them
harbour
many
miseries
.
The
which
should
serue
as
an
effectuall
persuasion
to
weane
our
hearts
from
the
excessiue
loue
of
these
miserable
vanities
,
and
to
make
vs
affect
with
our
hartiest
desires
the
rich
treasures
of
Gods
spirituall
graces
,
and
heauenly
ioyes
,
which
bring
comforts
without
cares
,
because
all
our
cares
are
cast
vpon
God
,
who
careth
for
vs
;
and
true
happinesse
without
the
mixture
of
any
miserie
.
To
make
vs
1.
Pet
.
5.
7.
loath
these
vaine
and
worldly
riches
,
which
(
as
Zophar
speaketh
)
filling
vs
with
abundance
,
fill
vs
also
with
paine
;
and
Iob
20.
22.
to
be
more
in
loue
with
those
heauenly
treasures
,
which
wee
shall
securely
enioy
without
any
perturbation
of
our
rest
.
Or
if
our
affections
cannot
bee
withdrawne
from
this
earthly
mammon
,
let
vs
as
our
Sauiour
Christ
exhorteth
vs
,
labour
Luk
.
16.
9.
to
make
friends
of
it
,
which
we
may
doe
if
we
vse
it
friendly
,
and
loue
it
truely
,
as
it
ought
to
bee
loued
,
and
wee
to
loue
.
Now
riches
are
truely
loued
when
we
vse
them
in
their
kind
,
and
according
to
their
owne
nature
,
helping
them
forward
to
the
attaining
of
their
chiefe
and
best
end
,
for
which
they
were
created
;
euen
as
we
are
said
to
loue
bookes
best
,
when
we
euen
weare
them
out
with
studying
;
and
meat
best
,
when
with
a
good
stomacke
we
feed
vpon
it
;
and
our
neighbours
best
,
when
we
moue
them
to
glorifie
God
in
their
saluation
;
because
these
are
the
maine
ends
for
which
they
were
made
.
But
the
chiefe
end
of
riches
is
that
we
may
glorifie
God
in
their
vse
;
as
when
we
imploy
part
of
them
to
the
necessarie
and
sufficient
maintenance
of
our selues
,
and
those
who
are
committed
to
our
charge
;
and
that
which
remaineth
,
to
the
releeuing
,
feeding
and
cloathing
of
the
poore
members
of
Iesus
Christ
,
which
is
the
maine
end
of
our
plentie
and
superfluitie
;
from
which
end
also
they
haue
their
name
,
being
called
goods
,
because
they
inable
vs
to
doe
good
,
and
are
the
instruments
of
well
doing
:
and
therefore
they
who
hinder
them
of
these
ends
,
and
will
not
vse
them
according
to
their
owne
nature
,
which
is
to
do
good
,
by
being
communicated
to
those
who
stand
in
need
,
but
keepe
them
fast
locked
vp
(
as
it
were
)
in
close
prison
,
not
suffering
their
gold
and
siluer
to
be
at
libertie
,
which
were
created
and
ordained
to
be
(
as
we
also
call
them
)
currant
money
,
passing
from
man
to
man
,
as
need
requireth
,
they
can
neither
be
said
to
loue
their
riches
,
nor
yet
themselues
;
because
altering
their
vse
and
nature
,
they
make
them
to
degenerate
,
and
ceasing
to
be
good
and
profitable
,
they
cause
them
through
their
abuse
to
be
hurtfull
and
pernicious
.
In
which
respect
they
are
compared
to
bandogs
,
which
are
most
fierce
when
they
are
tied
vp
,
but
gentle
when
they
are
set
at
libertie
;
and
to
riuers
,
which
if
they
be
suffered
to
haue
their
naturall
course
in
their
owne
current
,
they
runne
quietly
and
do
much
good
to
the
whole
countrie
,
but
if
any
will
stop
their
course
,
as
desiring
to
ingrosse
them
to
his
owne
vse
,
they
rage
and
swell
,
breake
downe
their
bankes
,
and
drowne
all
that
are
about
them
:
or
Chrysost
.
in
Matth
.
13.
Homil
.
48.
vnto
springing
fountaines
,
which
if
they
may
purifie
and
cleanse
themselues
by
sending
out
their
pirling
streames
,
they
continue
cleare
and
sweet
,
but
if
their
issue
be
dammed
vp
,
and
they
made
a
standing
poole
,
their
water
putrifieth
and
corrupteth
:
so
if
we
suffer
riches
to
haue
their
naturall
course
,
like
streames
issuing
from
vs
,
by
communication
and
Christian
liberalitie
,
and
to
fill
the
emptie
places
which
are
in
their
way
,
they
will
retaine
their
naturall
puritie
and
perfection
,
being
vsed
in
their
kind
;
but
if
we
imprison
and
hord
them
vp
,
they
will
corrupt
and
become
vnprofitable
,
yea
in
truth
noysome
,
hurtfull
and
pernicious
:
thus
cloathes
laid
vp
become
moth-eaten
,
corne
reserued
ouer-long
,
becommeth
mustie
and
vnsauourie
;
meate
kept
past
due
time
putrifieth
and
stincketh
,
and
coine
it selfe
being
hoorded
vp
and
not
vsed
,
loseth
it
beautie
and
brightnes
,
and
is
fretted
with
rust
and
canker
;
and
that
which
is
worst
of
all
,
these
moth-eaten
garments
,
corrupted
riches
,
and
cankered
gold
and
siluer
,
shall
be
a
witnesse
against
those
who
thus
abuse
them
,
eate
their
flesh
as
fire
,
and
for
their
false
and
wrongfull
imprisonment
,
shall
cast
them
into
the
prison
of
vtter
darknes
,
as
our
Sauiour
Christ
and
his
holy
Apostle
haue
Iames
5.
1.
2.
3.
Matth
.
25.
30.
plainly
taught
vs.
If
therefore
we
truly
loue
riches
,
or
our selues
,
let
vs
not
§.
Sect
.
14.
That
riches
are
most
surely
preserued
when
they
are
giuen
to
the
poore
.
by
hording
them
vp
increase
our
owne
cares
and
feares
,
and
hinder
them
of
their
right
vse
and
end
;
but
let
vs
so
dispose
of
them
,
as
they
may
be
most
safe
,
and
we
most
secure
;
they
preserued
in
their
naturall
perfection
,
and
we
benefited
by
their
fruition
.
Now
this
we
shall
do
if
we
enioy
part
of
them
to
our
owne
comfort
,
and
communicate
the
ouerplus
to
the
good
of
others
,
feeding
the
hungrie
,
clothing
the
naked
,
and
relieuing
those
who
any
way
stand
in
need
.
For
we
lose
these
earthly
riches
in
keeping
them
,
and
keepe
them
in
bestowing
them
;
if
we
giue
them
we
shall
euer
inioy
them
;
if
we
reserue
them
,
we
shall
surely
lose
them
;
seeing
we
cannot
long
continue
with
them
;
for
either
they
shall
be
taken
from
vs
,
or
we
from
them
,
carrying
nothing
with
vs
out
of
the
world
,
but
returning
naked
as
we
came
into
it
.
So
that
if
we
would
haue
these
perishing
things
permanent
vnto
vs
,
we
must
giue
them
that
we
may
alwaies
haue
them
;
and
leaue
them
for
a
time
,
that
we
may
enioy
them
for
euer
.
For
as
the
Wise
man
saith
,
if
we
cast
our
bread
vpon
the
face
of
the
waters
,
after
many
daies
Eccles
.
11.
1.
2.
Prou.
19.
17.
Matth
.
19.
21.
1.
Tim
.
6.
19.
we
shall
find
it
;
if
we
giue
vnto
the
poore
,
we
lend
vnto
the
Lord
,
and
he
will
recompence
and
repay
vs
that
which
we
haue
giuen
.
So
our
Sauiour
telleth
vs
,
that
if
we
giue
to
the
poore
we
shall
haue
heauenly
treasures
.
And
the
Apostle
teacheth
vs
,
that
those
who
be
rich
in
good
workes
,
and
readie
to
distribute
and
communicat
,
do
lay
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
and
obtaine
eternall
life
.
If
therfore
we
so
loue
our
riches
,
as
that
we
would
eternally
possesse
them
,
let
vs
not
hoord
them
vp
in
the
earth
,
where
we
are
sure
to
leaue
them
,
carrying
nothing
with
vs
but
the
canker
of
our
coine
,
which
shall
beare
witnesse
against
vs
at
the
day
of
iudgement
;
but
let
vs
send
them
before
vs
vnto
heauen
,
deliuering
them
to
the
poore
who
are
Gods
factors
and
receiuers
;
and
so
hauing
conueyed
and
made
ouer
our
goods
(
as
it
were
)
by
bils
of
exchange
,
we
shall
find
the
Lord
a
sure
and
all-sufficient
pay-master
,
who
will
giue
vs
more
then
double
vsance
,
and
yet
pay
vs
at
the
first
sight
.
If
we
would
haue
our
corne
continue
sweet
and
good
for
a
great
space
,
let
vs
know
that
there
are
for
this
purpose
no
garners
comparable
to
poore
mens
stomackes
,
which
will
preserue
our
graine
for
our
vse
vnto
life
eternall
:
if
we
would
haue
our
clothes
preserued
from
mothes
,
and
to
last
long
,
the
backs
of
the
naked
are
our
safest
wardrops
:
if
we
would
keepe
our
gold
and
siluer
from
rusting
and
cankering
,
let
vs
commit
it
to
the
custodie
of
the
poore
,
and
they
will
not
only
keep
it
bright
,
but
become
our
porters
to
carie
it
before
vs
vnto
heauen
;
whereas
whatsoeuer
they
beare
not
for
vs
we
shall
surely
leaue
behind
vs.
In
a
word
,
if
we
would
be
rich
truly
and
eternally
,
let
vs
as
our
Sauiour
Christ
counselleth
vs
,
not
lay
vp
our
treasures
vpon
the
earth
,
where
the
moth
and
canker
corrupt
,
and
where
theeues
dig
through
and
steale
,
but
let
vs
lay
vp
our
treasures
in
heauen
,
Matth
.
6.
19.
20.
whereas
they
shal
be
securely
safe
from
all
these
dangers
.
And
as
elsewhere
he
exhorteth
vs
,
let
vs
sell
that
we
haue
,
and
giue
Luke
12.
33.
almes
,
and
so
make
vs
bags
which
wax
not
old
,
lay
vp
a
treasure
in
heauen
which
can
neuer
faile
,
where
no
thiefe
commeth
,
nor
moth
corrupteth
.
And
if
we
looke
to
find
rich
treasures
when
we
come
to
our
heauenly
country
,
we
must
not
giue
it
pinchingly
&
with
a
sparing
hand
,
but
send
it
before
vs
in
great
plentie
;
if
we
will
there
be
rich
in
glorie
,
we
must
be
heere
rich
in
good
workes
,
imitating
our
bountifull
God
,
who
giueth
vs
1.
Tim
.
6.
17.
18.
abundantly
all
things
to
enioy
,
as
the
Apostle
speaketh
;
if
we
will
find
there
a
fruitfull
haruest
of
ioy
and
happines
,
our
seed
time
must
not
be
niggardly
and
sparing
,
for
as
the
same
Apostle
saith
,
he
which
so●eth
sparingly
▪
shall
reape
sparingly
;
and
he
2.
Cor
.
9.
6.
that
soweth
liberally
,
shall
reape
also
liberally
.
The
which
liberalitie
Non
est
multum
quod
facis
,
cum
facis
quod
multi
.
is
not
to
be
measured
according
to
the
greatnesse
of
the
thing
giuen
,
simplie
considered
;
but
as
it
is
compared
to
his
estate
that
giueth
it
,
and
proceedeth
from
a
free
and
bountifull
heart
,
in
which
respect
the
poore
widowes
mite
,
and
the
cup
of
cold
water
giuen
by
him
that
hath
no
better
thing
to
bestow
,
shall
haue
as
rich
a
reward
,
as
he
that
giueth
much
out
of
his
abundance
:
but
as
our
almes
are
fully
in
proportion
to
match
our
estates
,
so
they
are
not
to
exceed
them
;
for
the
Apostle
giueth
vs
this
rule
,
that
we
must
lay
vp
for
these
charitable
1.
Cor
16.
2.
vses
,
according
as
God
prospereth
vs
;
and
not
whilest
we
relieue
others
,
bring
our selues
and
those
who
depend
vpon
vs
to
want
and
beggerie
.
And
as
we
are
to
moderate
our
almes
with
Christian
wisdome
and
discretion
,
lest
we
lauishly
powre
out
,
in
stead
of
liberall
giuing
;
and
by
our
present
pro●u●enesse
in
wasting
the
stocke
,
disable
our selues
for
the
time
to
come
;
so
we
are
much
more
carefully
to
take
heed
,
that
we
do
not
withhold
from
the
poore
that
which
our
state
will
well
beare
,
nor
giue
lesse
then
our
abilitie
will
presently
afford
,
for
feare
of
wanting
our selues
in
time
to
come
;
seeing
this
were
but
to
bewray
our
diffidence
and
distrust
in
Gods
bountifull
prouidence
,
yea
and
after
that
he
hath
giuen
vs
a
pawne
and
pledge
of
his
liberall
loue
in
prouiding
for
vs
sufficient
store
:
from
whence
we
might
conclude
,
that
as
God
hath
alreadie
furnished
vs
with
necessarie
and
conuenient
plentie
,
so
(
as
the
Apostle
saith
)
he
is
still
●ble
to
make
all
grace
to
abound
towards
vs
,
that
we
alwaies
hauing
all
sufficiencie
2.
Cor
.
9.
in
all
things
,
may
abound
in
euery
good
worke
.
To
say
nothing
of
their
extreame
solly
,
who
vpon
a
causelesse
suspition
,
and
diffi●ent
●eare
,
neglect
these
workes
of
mercie
,
seeing
hereby
they
certainly
depriue
themselues
of
the
eternall
ioyes
of
heauen
,
vpon
an
vncertaine
feare
of
wanting
hereafter
those
temporary
trifles
;
and
without
all
doubt
cast
themselues
into
the
torments
of
hell
:
for
as
true
,
as
truth
it selfe
hath
spoken
it
,
those
who
haue
not
fed
the
hungrie
,
giuen
drinke
to
the
thirstie
,
clothod
the
naked
,
and
lodged
the
harbourlesse
,
shall
at
the
day
of
iudgement
heare
that
fearefull
sentence
passing
on
them
;
Depart
from
me
ye
cursed
into
e●erlasting
fire
prepared
for
the
diuell
and
his
angels
;
for
I
was
an
hungred
,
and
ye
gaue
me
no
meate
,
&c.
Euc●
as
contrariwise
those
who
haue
performed
these
deeds
of
charity
,
shall
with
infinite
comfort
haue
their
Iudge
and
Sauiour
pronounce
that
ioyfull
sentence
;
Come
ye
blessed
of
my
father
,
inherit
the
Mat
.
25.
41.
3●
.
kingdome
prepared
for
you
,
from
the
foundations
of
the
world
,
&c.
And
therefore
if
we
wil
escape
this
curse
,
and
be
partakers
§.
Sect
.
15.
A●
exhortation
to
almes
deeds
.
of
this
blessing
,
let
vs
not
with
carnall
worldlings
take
all
our
delight
in
possessing
abundance
;
and
as
it
were
in
burying
our selues
vnder
an
huge
heape
of
this
worldly
drosse
,
hiding
these
lent
talents
,
and
not
imploying
them
to
the
glory
of
our
master
,
and
good
of
our
fellow
seruants
;
but
let
vs
liberally
communicate
of
our
store
to
those
tha●
stand
in
need
.
Which
that
we
may
do
with
more
cheerefulnesse
,
let
vs
further
consider
that
herein
we
shall
approue
our selues
to
be
children
of
our
heauenly
father
,
seeing
wee
resemble
him
in
his
bountie
and
liberality
,
giuing
abundantly
according
to
our
abilitie
to
the
reliefe
of
all
that
want
our
helpe
;
and
that
we
take
hereby
the
best
course
to
rid
our selues
of
carking
care
,
and
vnquiet
feares
of
losing
these
things
which
we
so
much
loue
,
seeing
we
haue
laid
them
vp
in
heauen
,
where
they
shall
safely
bee
kept
for
vs
,
as
it
were
,
o
〈…〉
o
〈…〉
gunshot
Act.
20.
35.
of
any
danger
.
Let
vs
call
to
mind
that
it
is
a
more
happie
thing
to
giue
then
to
receiue
,
and
that
those
who
are
most
liberall
in
bestowing
almes
,
doe
hereby
obtaine
farre
greater
benefits
then
they
vpon
whom
they
are
bestowed
;
for
they
giue
transitorie
trifles
,
but
shall
bee
recompensed
with
eternall
treasures
,
as
it
is
written
,
he
hath
sparsed
abrode
,
Psal
.
112.
9.
2.
Cor
.
9.
9.
and
hath
giuen
to
the
poore
,
his
beneuolence
remaineth
for
euer
:
his
horne
shall
bee
exalted
with
glorie
.
They
bestow
single
benefits
,
but
they
shal
haue
them
returned
an
hundred
fold
,
Mat
.
19.
29.
and
haue
euerlasting
life
to
boot
.
And
therefore
if
we
truely
loue
our
money
,
and
be
wisely
couetous
,
let
vs
fall
into
the
practise
of
this
christian
vsurie
,
which
will
not
onely
bring
vs
in
for
gaine
ten
in
the
hundred
,
but
an
hundred
for
ten
,
yea
an
hundred
for
one
;
so
as
we
may
well
say
with
the
sonne
of
Syrach
,
that
if
we
bestow
our
treasures
after
the
commandement
Eccles
.
29.
11.
of
the
most
high
,
it
shall
bring
vs
more
profit
th●n
our
gold
.
Neither
is
there
any
cause
why
we
should
suspect
our
paiment
,
seeing
he
who
hath
promised
it
,
is
true
and
alsufficient
,
and
neuer
failed
of
his
word
.
If
therefore
men
bee
willing
to
commit
their
seed
to
the
ground
in
hope
of
a
fruitful
haruest
,
though
there
be
many
accidents
often
happening
which
frustrate
their
expectation
;
if
they
can
bee
content
in
hope
of
a
little
gaine
to
trust
out
their
wares
and
goods
to
such
as
they
thinke
sufficient
,
though
they
are
often
mistaken
and
deceiued
of
all
;
how
intolerable
is
their
diffidence
,
who
dare
not
giue
credit
vnto
the
Lord
,
promising
them
to
repay
that
which
they
lend
him
with
such
infinite
increase
,
but
rather
let
their
seed
wax
mustie
in
their
garners
,
then
they
will
imploy
it
in
this
spirituall
husbandrie
,
and
repose
more
confidence
in
vnable
and
deceitfull
men
,
then
in
the
most
true
and
al-sufficient
God
?
And
thus
haue
I
shewed
the
cares
,
feares
,
and
manifold
miseries
§.
Sect
.
16.
Of
the
miseries
which
accompanie
worldly
pleasures
in
their
fruition
.
which
accompanie
riches
in
their
possession
,
as
also
some
meanes
whereby
we
may
be
vnburthened
of
them
.
It
followeth
that
I
ad
briefly
a
word
or
two
of
worldly
pleasures
,
which
as
they
are
gotten
with
labour
and
paine
,
so
they
are
kept
with
much
trouble
and
feare
.
For
what
care
doe
they
bring
to
those
who
set
their
hearts
on
them
to
continue
them
so
,
that
they
may
neither
be
wanting
to
their
appetite
,
nor
their
appetite
to
them
?
How
curiously
doe
they
diet
themselues
one
day
,
that
the
day
following
they
may
bee
more
able
,
and
(
as
it
were
)
better
breathed
,
to
runne
on
in
their
voluptuous
courses
?
How
discontented
are
they
when
hauing
pleasures
they
can
take
no
pleasure
in
them
,
because
they
are
cloyed
,
and
haue
already
surfetted
of
their
delights
?
How
are
they
vexed
if
they
doe
not
answere
their
expectation
,
nor
please
their
wanton
pallet
,
when
as
oftentimes
there
is
no
want
in
their
pleasures
,
but
because
they
being
glutted
with
satiety
cannot
rellish
them
?
How
are
they
turmoiled
whilest
they
feele
an
inward
conflict
betweene
voluptuousnesse
,
and
desire
of
honour
,
and
stand
in
feare
lest
by
inioying
their
pleasures
,
they
lose
their
credit
and
reputation
,
when
either
they
are
in
themselues
vnlawfull
,
or
in
their
vse
immoderate
?
What
inward
pangs
feele
they
,
when
their
consciences
tell
them
that
their
voluptuous
courses
will
not
agree
with
religion
,
and
the
feare
of
God
,
no
nor
yet
with
ciuility
and
common
honesty
?
and
what
remorse
and
stings
of
repentance
doe
they
endure
,
when
the
sweetnesse
of
their
pleasures
are
ouerpast
;
though
they
are
so
bewitched
with
these
pleasing
sorceries
,
that
with
the
drunkard
in
the
Prouerbs
,
after
they
haue
found
themselues
sicke
,
and
surfetted
Pro
.
23.
35.
of
their
delights
,
and
euen
beaten
with
the
scourges
of
many
miseries
,
they
continue
in
their
voluptuous
courses
,
and
with
no
lesse
fondnes
then
before
dote
vpon
their
pleasures
?
Finally
,
whereas
the
temperate
man
who
hath
learned
to
abound
and
to
want
,
doth
securely
enioy
his
delights
,
as
not
greatly
valuing
them
,
because
hee
can
as
well
bee
without
them
as
with
them
;
contrariwise
hee
that
is
voluptuous
,
hauing
set
his
heart
vpon
these
bewitching
vanities
,
and
made
an
idoll
of
his
pleasures
,
is
in
continuall
feare
of
losing
that
which
hee
so
much
loueth
;
and
when
hee
aboundeth
with
those
things
which
his
heart
desireth
,
his
reioicing
is
not
so
great
in
their
fruition
,
as
his
feares
,
ielousies
,
and
suspitions
,
lest
in
time
to
come
,
hee
should
bee
depriued
of
them
.
And
howsoeuer
these
carnall
pleasures
are
but
base
vanities
and
childish
●oies
;
yet
men
setting
their
hearts
vpon
them
,
they
become
great
,
not
in
themselues
,
but
in
opinion
,
which
is
the
chiefe
measure
of
worldly
excellencie
.
Which
opinion
as
it
maketh
them
to
inioy
them
with
loue
;
so
it
causeth
them
to
keepe
them
with
feare
;
like
little
children
,
which
with
no
lesse
care
watch
ouer
their
worthlesse
trifles
,
then
if
they
were
the
most
precious
iewels
,
and
richest
treasures
.
But
hauing
sufficiently
shewed
the
miseries
which
are
incident
§.
Sect
.
17.
The
miseries
which
acco●p●nie
worl●●y
things
when
they
are
lost
.
vnto
these
worldly
things
,
whilest
they
are
in
custody
and
possession
;
let
vs
now
in
the
last
place
consider
,
that
as
they
are
gotten
with
labour
,
and
kept
with
care
,
so
they
are
lost
with
sorrow
and
bitter
griefe
;
for
men
hauing
aduanced
them
infinitely
aboue
their
worth
,
both
in
their
iudgement
and
affection
,
and
made
them
their
Idols
,
vpon
whom
they
haue
wholly
set
their
hearts
;
when
they
are
depriued
of
them
they
bewaile
their
losse
no
lesse
;
yea
in
truth
much
more
bitterly
,
and
with
far
greater
passion
,
then
if
they
had
lost
all
part
and
interest
in
God
himselfe
,
his
Son
Iesus
Christ
,
and
all
those
glorious
ioyes
in
his
heauenly
kingdome
.
And
hauing
reposed
in
them
all
their
ioy
and
comfort
,
their
hope
and
confidence
,
when
with
Laban
they
are
robbed
of
their
idols
,
they
lament
their
losse
with
more
true
griefe
,
and
sustaine
this
burthen
with
much
more
impatiency
,
then
if
they
were
at
once
spoiled
of
their
wife
,
children
,
and
all
their
Gen.
31.
friends
;
because
they
are
together
with
them
robbed
also
of
their
hearts
,
which
are
fast
nailed
,
and
inseparablie
affixed
to
them
.
Neither
in
this
case
is
the
worth
of
the
thing
lost
to
be
considered
,
but
the
affection
and
estimation
of
him
that
loseth
it
;
for
those
things
which
are
possessed
with
immoderate
loue
,
are
lost
with
immoderate
griefe
,
although
in
themselues
they
are
vaine
and
worthles
:
euen
as
we
see
little
children
lamenting
with
no
lesse
true
sorrow
the
taking
away
of
their
childish
and
contemptible
trifles
,
then
if
they
were
depriued
of
their
inheritance
.
So
in
like
maner
,
worldy
men
ouerualuing
earthly
vanities
aboue
their
worth
,
are
more
tormented
with
griefe
when
they
are
forced
to
forgoe
them
,
then
for
losing
the
glorious
inheritance
of
the
faints
,
and
the
eternall
ioyes
of
heauen
.
Yea
their
sorrow
is
so
intolerable
oftentimes
,
that
to
ease
their
griefe
,
they
murther
themselues
;
as
thinking
lesse
torment
in
death
,
yea
in
hell
it selfe
,
then
in
liuing
to
sustaine
so
great
a
losse
.
For
the
greater
they
conceited
their
happinesse
in
the
fruition
of
their
vaine
desires
,
the
more
miserable
they
thinke
themselues
when
they
are
depriued
of
it
;
and
now
they
hartily
wish
that
they
had
neuer
enioyed
these
pleasures
,
because
at
the
last
they
are
spoiled
of
them
;
though
in
truth
with
great
follie
,
for
they
hauing
had
formerly
the
fruition
of
their
desires
,
might
,
were
it
not
for
their
owne
peeuishnesse
,
still
delight
themselues
with
the
remembrance
of
it
,
and
when
they
are
most
destitute
and
forsaken
of
the
things
they
loued
,
they
are
(
setting
passion
and
opinion
aside
)
in
no
worse
case
,
then
before
they
had
them
:
yea
sometime
men
are
thus
afflicted
with
bitter
sorrow
,
when
as
they
are
depriued
but
of
some
small
part
of
these
worldly
things
,
though
they
haue
still
the
greatest
share
left
behind
;
neither
can
their
great
remainder
so
much
delight
them
,
as
their
little
losse
grieueth
them
,
as
though
their
ioy
and
comfort
were
bound
ioyntly
to
all
,
and
seuerally
to
euery
part
of
these
vanities
,
so
that
if
any
part
be
wanting
,
a
forfeiture
must
presently
be
made
of
the
whole
summe
:
wherein
they
may
fitly
be
compared
to
little
children
,
who
though
they
haue
twentie
trifles
wherewith
they
play
,
yet
if
but
one
of
them
be
taken
away
without
their
consent
,
do
presently
fall
a
crying
,
and
in
a
moodie
discontent
cast
away
all
the
rest
,
taking
no
delight
in
many
,
vnlesse
they
may
still
haue
all
:
yea
oftentimes
it
commeth
to
passe
,
that
though
they
make
but
meane
account
of
a
thing
whilest
they
haue
it
,
yet
they
value
it
when
they
must
forgo
Stultus
quod
perdidit
,
ta●tum
amat
.
it
,
beginning
then
onely
to
loue
it
,
when
they
lose
it
,
and
highly
to
esteeme
it
,
when
they
can
keepe
it
no
longer
.
And
as
their
damage
indeareth
their
affection
,
so
answerablie
it
increaseth
their
sorrow
;
and
the
arguments
which
they
gather
to
amplifie
the
greatnes
of
their
losse
,
are
so
many
quarrels
against
their
owne
quietnesse
,
and
so
many
motiues
to
augment
and
aggrauate
their
impatiencie
and
griefe
.
In
all
which
respects
worldly
men
haue
much
more
sorrow
for
the
losse
of
these
earthly
vanities
,
then
euer
they
had
comfort
in
enioying
them
,
and
after
their
false
and
counterfeit
ioyes
,
sustaine
true
and
piercing
griefe
:
and
that
which
is
worst
of
all
,
this
worldly
sorrow
hath
no
comfort
attending
on
it
,
but
as
the
Apostle
telleth
vs
,
it
bringeth
death
,
and
that
not
only
2.
Cor
.
7.
10.
of
bodie
,
but
of
soule
also
,
vnlesse
they
haue
grace
to
bebewaile
this
griefe
,
and
be
heartily
sorie
,
that
they
haue
so
sorrowed
.
And
as
these
things
are
of
vndoubted
truth
in
all
other
§.
Sect
.
18.
Of
the
miseries
which
are
incident
to
men
for
the
losse
of
honors
,
riches
and
pleasures
.
worldly
things
;
so
especially
in
honors
,
riches
and
pleasures
;
for
how
vncomfortablie
doth
the
ambitious
man
grieue
,
and
with
what
impatiencie
doth
he
sustaine
his
losse
,
if
he
be
depriued
of
his
honors
and
preferments
?
how
much
more
bitterly
and
heartily
doth
he
bewaile
it
,
then
the
death
of
his
first
borne
or
neerest
friends
?
yea
how
much
rather
had
he
die
himselfe
,
then
to
liue
disgraced
,
though
it
be
but
in
the
opinion
only
of
his
owne
consorts
?
And
though
he
haue
many
preferments
,
and
much
glorie
in
the
world
,
what
comfort
●●ster
5.
9.
11.
doth
he
take
in
all
the
rest
,
if
he
be
depriued
but
of
one
,
yea
if
he
come
short
of
his
hopes
where
he
thought
to
obtaine
;
losing
that
which
he
neuer
had
,
but
only
in
conceit
?
So
the
couetous
man
bewaileth
his
lost
riches
,
as
if
he
had
lost
himselfe
;
and
that
not
out
of
passion
only
,
but
out
of
an
ill
grounded
iudgement
,
which
maketh
him
so
to
esteeme
them
,
as
though
all
his
good
and
happines
consisted
in
hauing
them
,
and
all
ill
and
miserie
in
their
want
;
and
hence
it
is
that
in
their
vsuall
phrase
of
speech
they
say
when
wealth
is
conferred
on
them
,
that
they
are
made
,
and
when
it
is
taken
away
that
they
are
vndone
,
or
(
as
it
were
)
vnmade
againe
;
iudgeing
,
that
in
hauing
,
or
not
hauing
riches
,
their
making
or
marring
chiefely
consisteth
:
yea
so
fast
hold
doth
their
immoderate
loue
of
this
earthly
Mammon
take
of
them
,
that
they
can
more
eas●ly
part
with
their
soules
then
part
with
it
,
as
we
may
see
in
the
example
of
the
rich
man
in
the
Gospell
,
who
when
he
could
learne
of
our
Sauiour
no
other
meanes
Matth
.
19.
22.
to
be
saued
,
then
by
parting
with
all
and
following
him
,
he
went
away
sorrowfull
for
the
losse
of
his
soule
,
but
yet
resolued
to
keepe
his
wealth
.
And
such
as
their
loue
is
whilest
they
haue
it
,
so
such
is
their
griefe
when
they
are
forced
to
leaue
it
,
and
that
not
only
when
they
lose
all
,
but
also
some
small
part
or
portion
of
it
,
in
regard
whereof
,
he
who
hath
the
greatest
riches
,
hath
also
most
plentiful
matter
of
sorrow
and
griefe
;
because
in
such
abundance
,
and
so
many
particulars
which
are
all
casuall
,
some
things
must
of
necessitie
euery
hand
while
miscarie
,
the
losse
wherof
so
much
&
often
troubleth
him
,
that
it
were
much
better
for
him
,
that
he
had
neuer
had
them
,
then
to
sustaine
such
griefe
in
losing
them
.
Neither
can
the
greatnesse
of
their
estates
lessen
their
sorow
Bion
apud
Senecam
,
de
tranquil
.
animi
.
lib
.
cap
.
8.
when
any
losse
befalleth
them
:
for
as
one
said
wittily
;
An
hairie
man
doth
with
no
lesse
paine
suffer
his
haire
to
be
pulled
off
,
then
he
who
is
almost
bald
;
and
a
wound
bringeth
as
much
griefe
to
a
Giant
,
as
to
a
Dwarfe
;
and
so
in
like
manner
it
is
all
one
,
whether
a
couetous
man
hath
much
or
little
,
because
his
heart
adhering
,
and
being
as
it
were
fast
glued
to
his
wealth
,
the
paine
is
all
alike
when
it
is
pulled
from
him
.
And
this
maketh
men
so
impatient
to
thinke
of
parting
with
their
riches
,
that
they
are
readie
with
●he
Heathen
,
Hermocrates
apud
Stobeu●
de
iniust
.
●er
.
10
▪
when
they
make
their
will
,
to
make
themselues
their
owne
heires
,
and
to
bequeath
vnto
themselues
their
owne
possessions
.
The
like
also
may
bee
said
of
voluptuous
pleasures
,
which
howsoeuer
they
be
but
childish
toyes
,
and
of
small
worth
;
yet
those
who
set
their
hearts
vpon
them
,
are
vexed
with
no
small
sorrow
,
when
they
are
depriued
of
them
,
and
howsoeuer
they
had
neuer
any
good
by
them
in
their
fruition
,
either
in
respect
of
soule
or
bodie
;
yet
being
inured
to
them
,
they
bewaile
the
losse
of
their
company
with
bitter
griefe
:
and
whereas
men
remember
their
crosses
,
dangers
,
and
troubles
,
with
great
comfort
and
contentment
,
when
they
are
once
past
;
contrariwise
the
greater
their
passed
pleasure
haue
been
,
the
more
bitter
sorrow
they
bring
to
their
hearts
when
they
thinke
vpon
them
.
And
thus
haue
I
shewed
not
only
that
all
worldly
things
§.
Sect
.
19.
The
conclusion
p●swading
all
to
seeke
after
God
▪
spirituall
graces
,
and
heauenly
ioyes
.
are
mixt
with
,
but
also
in
themselues
full
of
miseries
.
The
consideration
whereof
,
as
it
should
weane
our
hearts
from
the
immoderate
loue
of
these
vanities
,
which
howsoeuer
at
the
first
they
seeme
sweete
and
pleasant
,
yet
their
after-taste
is
full
of
bitternesse
;
and
though
they
be
crusted
ouer
with
a
thinne
rinde
of
sugred
delights
,
yet
that
being
presently
melted
away
,
as
soone
as
it
is
rellished
,
the
whole
bodie
and
substance
that
remaineth
,
is
no
better
,
or
more
pleasing
to
our
taste
then
gall
or
wormewood
:
so
on
the
other
side
it
should
moue
vs
highly
to
esteeme
,
and
chiefely
to
affect
,
and
seeke
Gods
spirituall
graces
in
this
life
,
and
heauenly
glorie
in
the
life
to
come
,
seeing
the
former
in
themselues
are
free
from
miseries
,
and
leaue
no
after-tang
behind
them
;
but
howsoeuer
at
the
first
taste
they
seeme
a
little
bitter
to
flesh
and
blood
,
yet
the
more
wee
feed
vpon
them
,
the
more
sweete
they
will
be
vnto
vs
,
vntill
at
last
hauing
made
them
the
ordinarie
diet
of
our
soules
,
they
will
taste
more
sweetely
and
delicately
,
then
the
hony
or
the
hony
combe
,
as
the
Prophet
Dauid
spake
by
good
experience
;
and
so
they
will
not
only
delight
vs
in
themselues
,
but
rellish
our
mouthes
when
they
are
distasted
with
the
bitternesse
of
worldly
miseries
.
And
for
the
other
they
are
not
only
in
themselues
sweet
and
pleasant
,
but
also
free
from
the
mixture
of
all
worldly
euils
,
not
tainted
with
the
least
trouble
,
nor
distasted
with
the
smallest
griefe
;
for
then
all
teares
shall
be
wiped
from
our
eyes
,
and
all
matter
of
mourning
ceasing
,
we
shall
be
replenished
with
fulnesse
of
ioy
,
and
be
euen
rauished
with
those
happie
pleasures
which
are
at
Gods
right
hand
for
euermore
:
which
if
we
would
truly
seeke
,
we
should
surely
find
,
and
attaine
vnto
them
with
farre
lesse
labour
,
then
we
spend
in
compassing
worldly
vanities
;
and
hauing
obtained
them
,
we
shall
securely
possesse
them
without
trouble
,
care
or
feare
;
and
neuer
haue
cause
to
bewaile
their
losse
,
because
they
are
eternall
,
and
shall
neuer
be
taken
from
vs.
CHAP.
XXVI
.
That
though
with
all
our
endeauours
we
seeke
for
worldly
things
,
we
are
not
sure
to
obtaine
them
.
HAuing
shewed
the
manifold
miseries
which
accompany
§.
Sect
.
1.
That
worldlings
often
saile
in
their
desires
,
and
lose
all
their
labour
.
worldly
things
:
it
followeth
that
according
to
my
generall
order
propounded
,
I
come
to
the
next
maine
argument
,
which
may
disswade
any
from
the
immoderate
loue
of
the
world
and
worldly
vanities
;
which
is
their
great
vncertaintie
in
respect
of
those
who
desire
,
and
set
their
hearts
vpon
them
;
for
though
it
were
imagined
,
that
the
things
of
the
world
which
men
hunt
after
with
such
hungrie
appetites
,
were
in
themselues
truely
good
,
and
of
great
worth
and
excellencie
;
profitable
to
those
that
haue
them
,
so
long
as
they
keepe
them
in
their
possession
;
and
exempted
from
all
the
former
miseries
;
yet
were
there
great
reason
why
wee
should
contemne
and
despise
them
,
in
comparison
of
Gods
spirituall
graces
and
heauenly
ioyes
;
and
why
wee
should
giue
these
the
preeminence
farre
aboue
them
in
our
iudgements
,
and
in
our
affection
and
practise
with
much
more
feruencie
and
earnestnesse
loue
and
seeke
them
;
seeing
these
are
certaine
and
permanent
,
and
the
other
most
vncertaine
and
tickle
,
and
that
both
in
respect
of
getting
and
keeping
them
.
For
though
we
should
vse
all
indeuour
,
and
spend
all
our
strength
in
seeking
and
searching
for
these
worldly
things
,
we
are
not
sure
with
all
our
labour
to
obtaine
them
:
And
though
we
should
get
them
into
our
possession
,
yet
haue
we
no
assurance
to
retaine
and
keepe
them
.
Concerning
the
former
,
we
find
by
continuall
experience
that
the
sweat
of
worldlings
is
not
alwaies
fruitfull
,
but
after
that
they
haue
beaten
their
braines
,
wearied
their
bodies
,
and
consumed
their
strength
with
working
,
watching
,
and
continuall
carking
and
caring
;
yet
are
they
oftentimes
at
the
end
of
their
liues
,
as
farre
from
the
end
of
all
their
labours
,
as
when
they
first
began
.
We
see
many
daily
like
greedie
kites
,
snatching
and
striking
continually
at
the
prey
,
and
yet
misse
of
it
after
Wisd
.
9.
14.
all
their
earnest
indeauours
,
howsoeuer
many
times
they
pierce
themselues
vpon
the
pikes
of
tentations
and
sinne
,
which
Satan
like
a
cunning
fowler
hath
hidden
vnder
these
worldly
baites
for
their
destruction
.
And
howsoeuer
these
worldly
prodigals
being
poore
,
begge●ly
,
and
emptie
of
Luk
.
15.
16.
heauenly
riches
and
spirituall
grace
,
doe
desire
to
fill
their
bellies
,
and
appease
their
raging
hunger
,
by
feeding
vpon
the
draffe
and
mast
of
worldly
vanities
,
yet
no
man
giuing
them
,
they
lose
their
longing
.
Neither
is
this
any
great
wonder
:
for
all
in
the
world
is
nothing
neere
sufficient
to
affoord
plentie
of
these
things
so
much
desired
,
to
all
that
seeke
them
;
and
therefore
the
same
thing
hauing
many
competitors
,
it
must
of
necessity
fall
out
as
it
doth
in
hunting
,
that
one
starteth
the
game
,
and
another
catcheth
it
;
and
as
the
prouerbe
is
,
a
man
cannot
thriue
for
throng
of
his
neighbors
.
Yea
in
truth
,
themselues
doe
crosse
themselues
,
their
desires
being
contrarie
one
to
another
,
as
affecting
things
which
will
not
stand
together
;
for
at
once
they
would
take
their
pleasures
,
and
heape
vp
riches
,
and
be
glorious
in
the
world
for
their
bountie
and
liberality
,
and
so
griping
more
then
they
can
hold
,
oftentimes
they
retaine
but
little
,
and
sometime
lose
all
.
And
as
when
diuers
contrarie
winds
meet
,
they
cause
a
whirle
wind
,
whereby
all
is
scattered
and
dispersed
:
so
they
entertaining
desires
,
the
one
crossing
and
conflicting
with
another
,
they
scatter
those
things
which
they
desire
to
gather
.
Thus
the
voluptuous
man
would
inioy
his
pleasures
and
his
riches
too
;
but
as
ths
Wise
man
saith
,
hee
that
loueth
pastime
shall
be
a
poore
man
,
and
he
that
loueth
wine
and
oyle
,
shall
Pro
.
21.
17.
not
be
rich
:
and
losing
his
wealth
hee
commonly
also
loseth
his
delights
,
hauing
nothing
left
to
maintaine
his
pleasures
.
But
the
chiefe
reason
of
all
is
,
because
they
making
idols
of
their
owne
wit
,
prouidence
,
industrie
,
and
labour
;
trusting
in
them
more
then
in
God
,
and
sacrificing
vnto
them
the
Pro
.
11.
28.
chiese
praise
of
all
their
welfare
;
the
Lord
iealous
of
his
owne
glory
,
crosseth
them
in
their
courses
,
and
bringeth
all
their
counsels
and
indeauours
to
nought
.
And
this
reason
the
Prophet
Haggai
yeeldeth
why
the
Israelites
laboured
in
vaine
,
and
failed
of
all
their
hopes
,
because
the
Lord
would
not
suffer
them
to
prosper
in
their
enterprises
.
Yee
haue
sowne
much
(
saith
he
)
and
bring
in
little
;
ye
looke
after
many
things
,
Hag
.
1.
6.
9.
and
yet
attaine
vnto
few
;
for
that
which
ye
did
bring
home
,
I
did
blow
vpon
it
,
&c.
The
which
God
doth
somtime
in
iustice
,
not
suffring
wicked
men
who
haue
forsaken
him
to
enioy
either
the
things
of
this
life
,
or
the
life
to
come
.
And
sometimes
in
mercy
he
causeth
these
huskes
and
draffe
of
worldly
vanities
,
to
be
withheld
from
his
prodigall
children
,
that
very
penurie
and
hunger
may
enforce
them
to
returne
to
their
heauenly
Luk
.
15.
17.
18.
father
,
and
wanting
this
swines
meate
of
earthly
trash
,
they
may
desire
and
long
after
that
sufficient
food
wherewith
he
feedeth
his
owne
family
,
euen
his
spirituall
graces
,
and
eternall
ioyes
.
It
is
true
indeed
that
the
world
like
a
bad
palmaster
promiseth
§.
Sect
.
2.
That
the
world
and
the
prince
thereof
abuse
their
fauourites
with
false
promises
.
most
,
when
it
performeth
least
;
and
the
prince
of
the
world
making
a
m●ster
of
many
worldly
vanities
,
saith
vnto
men
as
he
said
to
our
Sauiour
,
all
these
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
me
:
but
when
the
worke
being
finished
,
the
wages
is
expected
;
at
the
day
of
paiment
,
either
they
haue
a
come
againe
,
or
a
flat
deniall
;
either
they
are
beaten
and
punished
as
not
hauing
well
performed
their
worke
;
or
when
there
is
no
such
exceptions
to
bee
taken
,
they
must
bee
content
to
take
their
wages
with
great
abate
ments
,
or
receiue
for
currant
siluer
,
counterfait
slippes
and
copper
money
.
For
sometimes
the
world
and
the
prince
thereof
vse
their
seruants
as
they
vse
the
sillie
Indians
,
cruelly
whipping
them
,
when
with
great
superstition
they
haue
performed
vnto
them
their
blind
deuotions
;
or
as
the
Egyptians
vsed
the
Israelites
,
vnmercifully
beating
them
at
night
,
when
they
had
tired
themselues
with
their
daies
labour
.
And
though
when
they
set
them
aworke
they
promise
them
good
things
,
yet
when
it
is
finished
they
pay
them
with
euill
.
For
example
,
they
promise
long
life
,
and
continuall
O
munde
immunde
,
tu
multa
promittis
&
pauca
roddis
;
imo
sic
fallax
es
,
&
defectuosus
,
vt
quos
hic
tu
diuitijs
extollis
,
in
fine
nudos
d●mittas
▪
&c.
Idiota
in
Orthodoxogr
.
de
contem
.
conflic
.
ca●
.
&
animae
.
cap
.
1.
health
,
when
as
oftentimes
there
follweth
grieuous
diseases
,
and
immature
death
;
they
promise
rest
,
and
behold
disquietnesse
;
they
promise
them
honours
,
and
pay
them
with
disgraces
;
they
promise
riches
and
abundance
,
and
reward
them
with
penurie
and
want
;
they
vndertake
that
they
shall
leade
their
life
in
al
ioyes
and
pleasing
delights
,
when
as
they
find
nothing
but
grie●e
,
trouble
,
and
vexation
of
spirit
.
In
a
word
,
when
they
hire
them
into
their
seruice
,
they
promise
that
if
they
will
bee
at
their
command
,
there
shall
no
wages
part
them
,
that
they
shall
leade
their
life
in
a
golden
age
,
and
haue
in
all
things
contentment
,
and
their
desires
fully
satisfied
;
when
as
notwithstanding
all
these
faire
promises
they
spend
all
their
daies
in
sorrow
and
discontent
.
Sometimes
they
delude
and
abuse
them
,
giuing
shadowes
in
stead
of
substances
;
and
(
as
it
is
said
of
some
witches
)
they
giue
them
siluer
in
shew
,
but
leaues
in
deed
.
Or
as
cunning
iuglers
,
hauing
offered
them
something
which
they
thinke
worth
the
hauing
,
when
deliuerie
is
to
be
made
,
they
nimblie
conuey
it
away
,
and
chop
into
their
laps
some
base
trifle
.
Dealing
herein
with
their
seruants
,
as
Laban
with
Iacob
,
who
hauing
vndertaken
seuen
yeeres
painefull
seruice
for
his
beloued
Rachel
,
receiued
lothed
Leah
,
for
the
reward
of
his
labour
;
for
after
all
that
flauish
seruice
which
they
performe
for
them
,
euen
to
the
hazarding
of
body
and
soule
to
eternall
destruction
,
they
haue
for
their
wages
either
contemptible
trifles
,
or
but
then
some
gifts
.
In
which
respect
as
Satan
and
the
world
are
to
be
accounted
deceitfull
paimasters
;
so
their
wages
are
iustly
called
false
and
deceitfull
vanities
,
which
make
some
shew
of
good
when
they
are
offered
,
but
are
nothing
worth
when
they
are
receiued
.
So
the
Psalmist
saith
:
I
haue
hated
them
which
giue
themselues
to
deceitfull
vanities
,
Psal
.
31.
6.
for
I
trust
in
the
Lord
.
And
yet
though
Satan
and
the
world
doe
commonly
abuse
§.
Sect
.
3.
That
though
men
be
often
deceiued
,
yet
they
more
trust
Satan
and
the
world
,
then
God
himselfe
.
men
with
these
false
rewards
,
and
draw
them
on
with
deceitfull
hopes
to
doe
them
seruice
;
and
though
they
haue
often
found
their
fraud
by
their
owne
experience
,
and
haue
euen
daily
been
deluded
by
their
faire
promises
,
and
disappointed
of
their
expected
rewards
;
yet
are
the
more
ready
to
beleeue
them
still
vpon
their
often
falsified
word
,
then
the
Lord
himselfe
who
neuer
failed
of
his
promises
,
and
is
almighty
to
performe
,
though
hee
hath
committed
his
couenant
and
promises
to
writing
,
confirmed
them
by
his
seales
,
and
further
ratified
them
by
his
neuer
deceuing
oath
;
and
are
more
readie
to
doe
seruice
to
these
deceitfull
masters
,
vpon
a
vaine
hope
of
these
vncertaine
rewards
,
then
vnto
the
king
of
heauen
and
earth
,
who
offereth
to
assure
them
of
the
eternall
ioyes
of
heauen
,
though
hee
bee
as
farre
from
deceiuing
,
as
from
being
deceiued
.
Yea
in
truth
so
doe
wee
naturally
dote
vpon
these
earthly
vanities
,
because
they
are
Benè
sperando
,
&
malè
habendo
,
transit
vita
.
subiect
to
our
senses
,
and
put
vs
in
some
hope
of
present
possession
,
that
we
need
not
Satans
sorceries
,
nor
the
worlds
witchcrafts
to
deceiue
vs
;
seeing
we
are
ready
without
their
helpe
to
abuse
our selues
with
vaine
hopes
,
and
to
bee
still
in
loue
with
the
world
and
worldly
vanities
,
not
for
that
wee
had
,
or
presently
haue
,
but
for
that
wee
expect
in
time
to
Hominum
maior
pars
expectando
m●ritur
.
come
.
And
thus
are
we
content
to
spend
our
li●es
in
hoping
well
,
and
feeling
euill
,
still
expecting
better
,
though
we
find
it
daily
worse
,
vntill
death
comming
,
depriueth
vs
of
our
worldly
hopes
,
together
with
our
liues
.
And
that
which
seemeth
vnto
me
(
if
it
were
not
so
common
)
like
vnto
a
miracle
,
men
still
entertaine
these
deceiuing
hopes
,
not
onely
against
reason
and
sense
,
but
euen
against
the
common
experience
which
they
haue
had
in
others
,
both
which
haue
gone
before
them
,
and
now
liue
with
them
;
yea
which
they
haue
had
in
themselues
from
time
to
time
;
still
hoping
for
better
,
till
they
cease
to
be
.
And
though
hauing
past
a
great
part
of
their
life
they
haue
found
no
cause
why
they
should
How
men
delude
themselues
with
false
hopes
.
desire
to
liue
;
yea
haue
inioyed
so
small
comfort
and
been
turmoiled
with
so
many
miseries
,
that
if
it
were
put
to
their
choice
they
would
not
care
to
liue
,
if
they
might
liue
no
better
;
yet
in
hope
of
amending
their
estate
,
and
of
attainning
vnto
some
new
happinesse
,
which
they
haue
not
yet
inioyed
;
they
are
in
loue
with
life
and
the
world
still
;
though
commonly
they
neuer
obtaine
the
things
hoped
for
;
or
if
they
do
,
yet
they
haue
their
new
hopes
so
attended
on
with
new
miseries
,
that
when
they
come
they
bring
little
comfort
:
for
vpon
the
accesse
of
new
benefits
which
they
haue
long
desired
,
either
they
lose
the
old
,
which
were
more
in
number
and
better
in
worth
;
or
else
are
ouertaken
with
some
vnthought
of
euils
,
which
diswelcome
their
new-come
guests
,
and
turne
all
their
sweet
into
gall
and
bitternesse
.
And
as
those
who
trauel
,
though
they
haue
found
the
waies
which
they
haue
alreadie
passed
,
foule
and
vncomfortable
,
and
those
in
which
they
presently
are
,
no
more
faire
and
pleasant
,
yet
casting
their
eyes
a
good
distance
before
them
,
and
seeing
the
fields
greene
and
plaine
in
shew
,
conceiue
hope
of
amendment
,
and
imagine
that
they
shall
end
their
iorney
with
more
delight
;
but
all
in
vaine
:
for
when
they
come
vnto
it
,
they
find
the
ground
wet
and
rotten
,
and
many
slowes
and
lakes
which
before
they
approached
them
,
they
could
not
discouer
:
so
we
trauailing
in
our
pilgrimage
,
and
hauing
in
our
trauell
experience
of
the
miseries
which
we
haue
found
in
our
childhood
and
youth
;
seeing
before
vs
riper
and
elder
age
seemingly
pleasant
,
in
respect
of
that
plentie
and
authoritie
which
doth
accompanie
them
,
together
with
the
comforts
of
wife
and
children
,
and
such
other
benefits
;
doe
presently
conceiue
a
deceiuing
hope
of
some
future
happinesse
,
when
we
shall
enioy
those
things
which
so
long
before
we
did
expect
:
but
often
we
are
altogether
frustrate
of
our
desires
,
or
if
we
attaine
vnto
them
,
we
find
the
faire
field
in
shew
to
be
nothing
in
proofe
but
bogs
and
marish
grounds
;
and
that
the
life
which
we
so
much
liked
,
is
so
full
of
cares
and
feares
,
troubles
and
discontents
,
infirmities
and
aches
,
sicknesses
and
diseases
,
that
we
are
readie
vpon
trial
to
conclude
,
that
we
haue
but
exchanged
the
frying-pan
for
the
fire
,
and
that
as
in
a
quagmire
,
whilest
we
haue
gotten
one
foot
out
of
the
dirt
,
the
other
is
faster
and
deeper
in
.
Now
what
reason
there
is
why
men
should
after
this
manifold
experience
both
in
themselues
and
others
,
still
deceiue
themselues
with
vaine
hopes
,
I
can
render
no
other
,
but
that
they
for
their
owne
parts
are
willing
to
be
thus
deceiued
,
and
dare
not
expect
that
which
in
truth
they
are
to
find
,
lest
their
life
should
be
altogether
vncomfortable
and
miserable
before
the
time
,
when
as
they
haue
not
so
much
as
hope
to
assist
thē
,
&
make
their
burthens
tollerable
:
and
therefore
rather
then
they
will
haue
no
hope
to
beare
them
company
in
their
miseries
,
they
are
readie
to
admit
of
such
as
are
deceiueable
and
ill
grounded
;
that
these
false
hopes
may
bring
vnto
them
some
true
comforts
,
and
small
refreshings
,
though
they
continue
only
for
the
present
.
And
God
for
his
part
is
contented
to
let
them
continue
in
this
blindnes
or
wilfull
winking
;
and
to
haue
these
false
and
deceiuing
hopes
alwaies
attending
on
them
;
that
wicked
men
abusing
themselues
with
their
owne
sophistrie
,
may
go
on
in
their
courses
to
their
perdition
;
and
whilest
they
hope
to
attaine
vnto
these
worldly
things
which
they
so
dotingly
loue
,
neuer
labour
to
attaine
vnto
better
hopes
,
nor
to
assure
themselues
of
euerlasting
happines
;
and
partly
that
they
might
not
hurt
humane
societie
,
nor
in
despaire
lay
violent
hands
vpon
themselues
,
when
as
they
should
be
forsaken
of
all
hope
to
receiue
contentment
,
either
in
things
appertaining
to
this
life
or
the
life
to
come
.
Yea
and
whereas
Gods
dearest
seruants
being
partly
flesh
and
partly
spirit
,
as
they
haue
the
spirituall
part
cheered
and
comforted
in
the
time
of
their
pilgrimage
,
with
the
assured
hopes
of
future
happinesse
,
so
the
fleshly
part
admitteth
of
no
refreshing
or
contentment
,
but
that
which
is
receiued
from
things
present
;
therefore
God
thought
it
fit
to
suffer
them
also
to
entertaine
some
worldly
hopes
,
lest
the
flesh
being
vtterly
frustrate
of
it
chiese
desires
,
might
with
excessiue
murmuring
,
repining
and
discontent
,
be
too
heauie
a
clog
to
the
spirituall
man
,
and
too
much
discomfort
him
in
his
way
to
heauen
,
being
to
trauell
as
in
a
desolate
wildernesse
,
and
hauing
no
hope
of
conuenient
lodging
,
and
comfortable
entertainment
as
he
is
going
on
his
iourney
.
Whereas
hauing
for
the
present
but
an
ill
welcome
to
the
world
,
and
many
an
hungrie
meale
and
hard
lodging
,
yet
still
being
in
hope
of
better
,
it
lesse
strugleth
and
resisteth
,
but
suffereth
him
to
go
on
,
if
not
with
more
patience
and
agreement
,
yet
with
lesse
impatiencie
and
opposition
.
And
thus
you
see
that
though
we
should
set
our
minds
§.
Sect
.
4.
That
worldlings
do
often
by
their
too
earnest
labouring
lose
the
fruit
of
their
labours
.
vpon
these
worldly
things
,
and
pursue
them
with
all
our
endeauours
and
desires
,
yet
wee
are
not
sure
to
attaine
vnto
them
.
But
I
may
adde
further
,
that
those
who
earnestly
labour
after
these
vanities
,
do
not
only
many
times
faile
of
their
hopes
,
but
doe
therefore
faile
most
commonly
because
of
their
too
great
earnestnesse
,
their
too
much
desire
hindering
their
obtaining
the
thing
desired
,
and
their
ouermuch
haste
Voluntas
nimia
▪
effectum
necat
.
in
running
after
the
things
they
dote
vpon
,
making
them
to
haue
but
the
worse
speed
,
whilest
either
they
fall
for
want
of
taking
heed
,
or
runne
past
the
goale
at
vnawares
,
whilest
Vehementius
tentata
segniu●
succedunt
.
Eccles
.
9.
11.
with
vnprouident
eagernesse
they
thinke
to
preuent
all
others
.
Wherein
we
may
see
the
Wise
mans
obseruation
verified
,
I
returned
(
saith
he
)
and
I
saw
vnder
the
Sunne
,
that
the
race
is
not
to
the
swift
,
nor
the
battaile
to
the
strong
,
&c.
For
those
who
graspe
most
greedily
these
waterish
vanities
,
do
hold
least
of
them
in
their
hands
;
and
they
who
serue
the
world
with
all
paines
,
and
laborious
industrie
,
are
oftentimes
by
this
vnthankfull
master
punished
for
their
ouermuch
diligence
,
and
lose
their
reward
,
because
they
haue
bin
too
earnest
in
their
busines
,
and
ouer
laboured
themselues
in
doing
their
worke
,
hauing
now
only
their
labour
for
their
paines
,
and
in
stead
of
their
wished
wages
,
nothing
else
but
griefe
and
miserie
.
Others
there
are
whom
the
world
seemeth
to
vse
with
more
fauour
in
the
beginning
,
not
only
giuing
them
intertainment
with
a
smiling
countenance
,
but
also
putting
earnest
into
their
hands
,
and
after
some
seruice
done
vnto
it
,
paying
them
liberally
(
as
it
were
)
their
first
quarters
wages
:
but
after
they
(
being
incouraged
with
this
liberall
pay
)
do
with
more
diligence
performe
their
busines
,
in
hope
Certa
amittimus
,
dum
incerla
petimus
.
of
greater
reward
,
for
their
greater
labour
,
it
quite
frustrateth
them
of
their
hopes
,
and
not
only
denieth
to
giue
them
more
,
but
also
taketh
from
them
that
they
haue
.
For
how
many
are
there
,
who
by
their
moderate
labours
hauing
gotten
many
things
,
do
in
more
eager
seeking
after
more
,
lose
that
which
they
alreadie
haue
?
How
many
do
we
see
daily
before
our
eyes
,
who
lose
their
certainties
,
whilest
they
labour
for
vncertainties
,
and
not
thinking
that
they
haue
enough
,
when
they
haue
too
much
,
do
in
ouer
reaching
catch
a
spreine
,
and
whilest
they
greedily
seeke
after
superfluities
,
do
lose
not
their
sufficiencie
alone
,
but
euen
necessaries
?
And
this
commeth
to
passe
,
not
only
because
the
world
is
vnfaithfull
and
vnthankfull
to
those
that
serue
it
,
but
also
because
it
is
impotent
and
insufficient
:
for
howsoeuer
it
is
readie
(
like
Satan
the
prince
thereof
)
to
vndertake
great
matters
,
and
to
make
large
promises
,
that
it
may
moue
men
to
leaue
the
Lord
,
and
leane
vnto
it
,
yet
the
truth
is
,
that
though
it
were
willing
,
yet
it
is
altogether
vnable
to
performe
;
for
the
earth
Psalm
.
24.
1.
is
the
Lords
,
and
all
that
therein
is
,
and
he
giueth
to
the
sons
of
men
,
as
it
seemeth
best
to
his
infinit
wisdome
:
so
that
though
the
world
brag
neuer
so
much
of
it
possessions
,
and
great
abilitie
;
and
proudly
arrogating
vnto
it selfe
Gods
royall
priuiledges
,
doth
what
it
can
to
rob
him
of
his
right
;
yet
the
truth
is
,
that
it
hath
not
the
worth
of
a
penie
at
absolute
command
,
because
euen
the
least
matters
are
gouerned
and
disposed
by
diuine
prouidence
;
neither
is
it
the
painfull
indeuors
of
greedie
worldlings
,
that
can
compasse
the
things
which
they
so
much
desire
;
seeing
they
wholly
proceed
from
the
blessing
of
God
;
for
as
the
Psalmist
hath
taught
vs
,
Except
Psalme
127.
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
;
and
except
the
Lord
keepeth
the
citie
,
the
keeper
watcheth
in
vaine
:
and
therefore
the
world
oftentimes
(
like
a
needie
and
bare
master
,
who
notwithstanding
his
pouertie
,
standeth
much
vpon
his
credit
and
reputation
)
dodgeth
and
paltreth
with
his
seruants
,
when
in
truth
it
hath
nothing
to
pay
,
and
deceitfully
picketh
quarels
with
them
,
after
long
seruice
sending
them
away
emptie
handed
,
because
by
reason
of
it
pouerty
it
is
not
able
to
giue
them
their
wages
.
Whereby
the
way
wee
may
note
the
miserable
seruitude
of
a
wretched
worldling
;
for
God
will
not
reward
him
because
hee
hath
renounced
his
seruice
,
and
the
world
cannot
,
hauing
nothing
to
dispose
of
;
onely
it
cosoneth
him
with
base
shifts
,
and
with
alluring
promises
inticeth
him
to
spend
his
strenghth
in
vaine
,
hauing
after
all
his
painfull
seruice
nothing
to
bestow
vpon
him
.
But
the
vncertainety
of
obtaining
of
worldly
things
will
§.
Sect
.
5.
Of
the
vncertainty
of
obtaining
worldly
honours
.
better
appeare
,
if
wee
briefly
consider
some
speciall
instances
;
for
how
many
ambitious
men
haue
wee
read
of
,
and
in
our
owne
experience
obserued
,
who
haue
most
hungerly
hunted
after
honours
and
preferments
;
and
for
reward
of
all
their
labours
,
haue
receiued
nothing
but
contempt
and
disgrace
?
How
many
haue
earnestly
striuen
to
enter
the
gate
of
honour
,
whereof
some
haue
been
troden
vnder
foot
in
the
presse
,
others
thrust
backe
by
some
more
strong
then
themselues
,
others
haue
stucke
fast
in
the
gate
by
reason
of
the
crowd
,
and
few
haue
entred
,
besides
such
as
haue
climbed
ouer
other
mens
sholders
,
making
themselues
high
by
the
downfals
of
other
men
,
and
erecting
trophees
to
their
owne
praise
,
vpon
the
ruines
of
other
mens
fame
?
Will
you
haue
examples
?
The
old
world
would
needs
build
a
tower
reaching
to
heauen
,
that
they
might
get
them
a
name
;
but
it
was
rightly
called
Babel
,
bringing
in
the
end
nothing
but
confusion
to
them
,
and
their
proud
building
.
Absolon
whilest
he
desired
to
bee
exalted
into
the
throne
,
was
hanged
in
a
tree
;
Adoniah
aspired
to
the
crowne
,
but
because
God
had
not
appointed
it
to
be
set
on
his
head
,
he
lost
both
it
and
his
life
too
:
yea
our
first
parents
themselues
whilest
they
desired
a
state
aboue
the
condition
of
men
,
and
equall
with
God
himselfe
,
they
lost
their
present
excellency
and
made
themselues
vassals
and
slaues
to
the
wicked
spirits
.
Others
make
some
little
progresse
in
their
wished
way
to
honour
and
preferment
,
but
yet
neuer
come
to
the
goale
,
nor
obtain
the
garland
,
being
either
crossed
in
their
course
,
or
fainting
for
wearines
,
or
tripped
vp
by
those
that
come
next
after
them
,
who
as
suddenly
fal
,
as
rise
,
and
no
sooner
make
some
glorious
shew
,
but
presently
they
are
againe
obscured
;
like
vnto
falling
starres
,
which
in
the
same
instant
appeare
and
vanish
.
And
that
either
because
they
ambitiously
hasten
,
and
vnseasonablie
aspire
to
these
honors
before
their
time
,
desiring
to
reape
the
fruit
of
glory
&
preferment
,
before
they
haue
sowne
the
seeds
of
vertue
&
true
desert
;
wherby
they
expose
themselues
to
the
danger
of
many
oppositions
,
euery
one
being
ready
to
hate
their
pride
and
to
enuie
their
preferment
,
and
to
vse
all
meanes
to
stop
their
course
in
this
ouer
great
hast
:
in
which
they
fitly
resemble
hastie
fruits
,
which
blooming
before
the
ordinarie
time
,
doe
seldome
come
to
maturitie
and
ripenesse
,
because
either
they
are
nipped
with
the
frosts
,
or
blowne
off
with
the
tempests
.
Or
else
because
they
aspite
to
greater
preferments
then
is
befitting
their
gifts
,
whereby
they
suddenly
burst
,
because
they
swell
themselues
bigger
then
their
skins
will
hold
;
and
wanting
true
worth
and
good
parts
to
support
their
greatnesse
,
they
suddenly
fall
and
come
to
ruine
:
like
vnto
those
who
will
climbe
higher
then
the
bowes
will
hold
them
;
or
vnto
such
as
being
weake
and
feeble
,
doe
take
vpon
them
heauie
burthens
.
Others
desire
honour
and
glory
in
the
world
,
but
yet
neuer
attaine
vnto
it
whilest
they
liue
,
because
presence
is
an
enemie
to
fame
;
and
therefore
many
whom
the
world
scarce
tooke
notice
of
whilest
it
had
them
,
Praesentia
inimica
famae
.
are
magnified
and
extolled
when
it
hath
lost
them
.
In
which
respect
honour
is
fitly
called
the
shadow
of
vertue
;
for
as
the
shadow
sometime
goeth
before
a
man
,
sometime
side
by
side
,
sometime
followeth
after
him
,
and
sometime
doth
not
appeare
at
all
,
as
when
the
sunne
is
set
,
or
obscured
with
the
clouds
:
so
sometime
a
man
is
honourable
and
not
vertuous
,
his
glory
and
fame
running
before
true
desert
;
sometime
it
accompanieth
vertue
,
and
euen
whilest
a
man
liueth
he
hath
deserued
praise
;
sometime
hee
neuer
heareth
in
the
whole
course
of
his
life
,
that
he
hath
done
any
thing
worthie
fame
,
and
yet
after
his
death
he
hath
the
praise
of
all
;
and
sometime
the
best
deserts
do
neuer
in
this
world
come
to
light
,
but
either
being
done
in
obscurity
,
or
obscured
through
others
enuie
,
or
the
meannesse
of
the
agent
;
they
for
euer
lie
:
hid
,
till
at
the
day
of
iudgement
the
God
of
light
doth
open
and
discouer
them
.
Now
(
as
one
saith
)
what
is
fame
after
death
,
but
a
good
gale
of
wind
after
shipwracke
?
Or
what
good
doth
it
a
man
to
haue
spent
his
whole
time
in
paineful
labour
,
and
in
wel
deseruing
;
when
the
vnthankful
world
in
his
life
hath
paid
him
with
enuie
and
detraction
,
though
it
magnifieth
him
after
his
death
,
seeing
hee
hath
not
the
sense
,
much
lesse
the
comfort
of
his
commendations
.
But
howsoeuer
the
world
conferreth
honour
vpon
few
,
§.
Sect
.
6.
That
too
earnest
seeking
honours
maketh
men
to
lose
them
.
and
that
most
commonly
when
it
is
too
late
,
yet
it
promiseth
it
seasonablie
vnto
all
;
and
maketh
them
beleeue
,
that
if
they
will
but
set
their
hearts
vpon
it
,
and
ambitiously
affect
it
,
they
shal
surely
attaine
vnto
it
:
where
as
in
truth
they
who
most
swell
with
pride
,
and
aspire
vnto
honours
with
all
their
indeauours
,
doe
most
commonly
misse
of
it
,
and
seeking
for
glory
find
disgrace
;
the
world
vsing
their
ambition
as
the
meanes
of
their
deiection
and
abasement
,
which
it
promised
should
bee
the
meanes
of
their
aduancement
.
Wherein
as
the
world
sheweth
it
trecherie
and
deceit
towards
those
that
faune
vpon
it
;
so
also
impotency
and
insufficiencie
,
in
that
it
is
vtterly
vnable
to
aduance
men
to
that
glory
and
dignitie
which
it
promiseth
.
For
howsoeuer
possiblie
the
world
would
be
willing
and
forward
enough
to
giue
prioritie
to
his
forward
children
,
and
to
aduance
those
into
the
seate
of
honour
,
which
make
most
suit
,
and
take
the
greatest
paines
to
rise
;
yet
it
cannot
helpe
and
raise
them
as
they
would
,
because
God
crosseth
them
in
their
courses
,
and
will
not
suffer
them
to
aspire
vnto
their
proud
hopes
,
but
because
they
will
rise
of
themselues
without
his
helpe
,
and
attaine
vnto
the
height
of
honour
by
their
owne
meanes
,
therefore
hee
meeteth
them
in
the
mid
way
,
casting
them
downe
againe
,
when
they
thinke
themselues
neerest
to
aduancement
,
and
glorifying
his
owne
power
and
iustice
,
in
their
ruine
and
vtter
disgrace
.
And
this
is
that
which
is
often
threatned
against
the
proud
and
ambitious
in
the
Scriptures
.
So
the
Prophet
Esay
saith
:
The
high
looke
of
man
shall
be
humbled
,
Esa
.
2.
11.
12
and
the
loftinesse
of
men
shall
be
abased
,
and
the
Lord
onely
shall
be
exalted
in
that
day
.
For
the
day
of
the
Lord
of
hosts
is
vpon
all
the
haughtie
,
and
vpon
all
that
is
exalted
,
and
it
shall
be
made
low
.
And
our
Sauiour
Christ
threatneth
,
that
whosoeuer
will
exalt
himselfe
,
shall
be
brought
low
,
and
whosoeuer
will
humble
himselfe
shall
be
exalted
.
And
the
Apostle
telleth
vs
,
Mat
.
23.
12.
that
God
resisteth
the
proud
,
and
giueth
grace
to
the
humble
.
1.
Pet
.
5.
5.
So
the
Virgin
Mary
speaking
out
of
her
owne
experience
,
saith
,
that
God
hath
put
downe
the
mightie
from
their
Luk
.
1.
52.
seats
,
and
hath
exalted
them
of
low
degree
.
Whereof
wee
haue
manifold
examples
in
the
booke
of
God
,
as
of
Corah
and
his
companions
;
Athaliah
,
Haman
,
Herode
,
Nebuchadnezer
and
many
others
.
So
that
greedie
ambition
and
hungrie
hunting
after
honour
,
is
not
the
meanes
of
attaining
to
it
,
but
rather
the
high
way
to
disgrace
and
shame
:
for
as
the
Wise
man
saith
,
the
pride
of
a
man
shall
bring
him
low
,
but
the
humble
in
Pro
.
29.
23.
spirit
shall
enioy
glory
.
If
therefore
wee
would
seeke
true
honour
and
bee
sure
to
§.
Sect
.
7.
The
right
way
to
seeke
and
find
true
honor
.
find
it
,
let
vs
not
(
no
lesse
foolishly
then
ambitiously
)
beg
it
of
the
world
,
who
hath
it
not
to
giue
,
but
desire
to
haue
it
of
the
Lord
,
who
alone
hath
it
at
his
disposing
.
Neither
let
vs
seeke
it
of
our selues
,
and
by
our
owne
ambitious
courses
;
for
the
Wise
man
teacheth
vs
,
that
to
search
our
owne
glory
,
is
Pro
.
25.
27.
not
glory
:
and
euen
our
Sauiour
(
who
might
challenge
this
priuiledge
better
then
any
man
,
)
affirmeth
,
that
if
hee
honoured
himfelfe
,
his
honour
was
nothing
worth
.
And
that
it
was
Ioh
.
8.
54.
his
father
that
honoured
him
.
But
let
vs
seeke
it
of
God
to
whom
all
honour
belongeth
,
and
from
whom
also
it
proceedeth
.
For
he
it
is
,
as
Hannah
speaketh
,
that
bringeth
low
and
1.
Sam
.
2.
7.
8.
exalteth
;
he
raiseth
vp
the
poore
out
of
the
dust
,
and
lifteth
vp
the
begger
from
the
dunghill
,
to
set
them
among
princes
,
and
to
make
them
inherit
the
seate
of
glory
,
his
is
greatnesse
and
power
,
glory
,
victorie
,
and
praise
;
his
is
the
kingdome
,
and
riches
,
and
1.
Chron
.
29.
11.
12.
honor
come
from
him
,
as
Dauid
acknowledgeth
.
So
elsewhere
hee
affirmeth
,
that
to
come
to
preforment
,
is
neither
from
the
East
,
nor
from
the
West
,
nor
from
the
South
;
but
God
is
the
Psal
.
75.
6.
7.
Iudge
,
who
maketh
low
,
and
maketh
high
.
Yea
euen
Cyrus
Ezra
1.
2.
though
an
heathen
confesseth
;
that
the
Lord
God
of
heauen
had
giuen
him
all
the
kingdomes
of
the
earth
.
And
contrariwise
Balak
affirmeth
,
that
hee
was
surely
purposed
to
haue
promoted
Balaam
vnto
honour
,
but
that
hee
could
not
,
because
the
Lord
had
put
him
backe
,
and
kept
him
from
it
.
And
Numb
.
24.
11.
therefore
seeing
it
is
the
Lord
alone
which
both
helpeth
and
hindreth
,
exalteth
and
abaseth
;
of
him
alone
let
vs
seeke
it
,
from
him
let
vs
expect
it
,
and
not
from
the
world
or
worldly
men
,
who
though
they
would
,
yet
cannot
bestow
it
.
And
if
we
would
seeke
it
from
God
with
hope
of
obtaining
,
let
vs
1.
Sam
.
2.
30.
returne
all
glory
from
our selues
vnto
him
,
seeing
those
who
honor
him
he
will
honor
:
let
vs
if
we
would
haue
honor
from
men
,
be
truly
honorable
in
our selues
,
being
fully
replenished
with
the
substance
of
vertue
,
pietie
and
good
deserts
,
and
Gloria
vmbra
virtutis
est
,
etiam
inuitos
comitatur
.
Sence
:
epist
.
79.
so
honor
like
a
shadow
,
euen
though
we
be
vnwilling
,
will
attend
vpon
vs.
And
howsoeuer
we
be
acquainted
with
our
owne
good
parts
,
and
be
full
fraught
with
the
rich
treasures
of
vertue
and
goodnesse
,
let
vs
not
exalt
our selues
,
nor
wax
proud
of
our
gifts
,
remembring
that
whatsoeuer
we
haue
,
it
is
not
our
owne
,
but
receiued
from
God
,
and
therefore
the
richer
we
are
,
the
greater
are
our
debts
,
the
greater
also
our
reckoning
and
account
,
but
let
vs
humble
our selues
vnder
the
1.
Peter
5.
6.
mightie
hand
of
God
,
that
he
may
exalt
vs
in
due
time
:
for
the
Psal
.
149.
4.
Lord
will
make
the
meeke
glorious
;
and
if
Iames
4.
10.
we
cast
downe
our selues
before
him
,
he
wil
lift
vs
vp
.
An
example
wherof
we
haue
in
our
Sauiour
Christ
,
who
because
he
Philip
.
●
.
8.
9.
humbled
himselfe
,
therfore
God
did
highly
exalt
him
,
and
gaue
him
a
name
aboue
euery
name
,
that
at
the
name
of
Iesus
euery
knee
should
bow
,
&c.
So
that
if
we
would
haue
honor
to
follow
,
we
must
let
Prou.
15.
33.
humilitie
go
before
;
if
we
would
be
glorious
in
the
sight
of
others
,
we
must
with
2.
Sam
.
6.
22.
Dauid
be
vile
in
our
owne
esteeme
,
and
low
in
our
owne
eyes
;
and
if
we
would
be
highly
aduanced
in
the
kingdome
of
heauen
,
we
must
become
humble
like
Matth
.
18.
3.
Nihil
magis
admirantur
mortales
quam
cum
qui
gloriam
aspernatur
;
nec
quempiam
maiori
laude
et
admiratione
prosequuntur
,
quam
qui
laudari
pro
se
nihilo
duxerint
.
Chrysost
.
de
inanis
glorcupid
.
Serm
.
6.
Tom
.
2.
little
children
,
as
our
Sauiour
hath
taught
vs.
Yea
in
truth
this
is
the
way
of
becomming
honorable
,
not
only
in
the
sight
of
God
,
but
also
in
the
sight
of
men
;
for
as
they
are
flowest
in
praysing
those
,
who
most
affect
it
,
and
are
readie
to
detract
from
those
who
are
high
in
their
owne
conceit
:
so
they
magnifie
them
most
,
who
hauing
greatest
vertues
,
haue
also
the
greatest
humilitie
;
and
they
hold
them
in
greatest
admiration
,
and
most
willingly
attribute
vnto
them
the
frankest
praises
,
who
hauing
well
deserued
,
content
themselues
with
the
approbation
of
God
,
and
testimonie
of
their
owne
consciences
,
and
do
not
ambitiously
affect
glorie
and
commendations
.
As
for
example
,
it
is
not
ambitious
Caesar
,
proud
Pompey
,
nor
Alexander
,
greater
in
his
owne
conceit
,
then
in
his
conquests
,
that
the
world
now
magnifieth
,
because
it
plainly
perceiueth
that
they
aimed
at
this
marke
in
all
their
actions
,
and
made
glorie
the
maine
end
of
all
their
enterprises
;
but
it
is
the
contemned
Prophets
,
poore
fishermen
,
and
despised
carpenters
Son
(
as
they
disdainfully
termed
the
most
glorious
and
eternall
Sonne
of
God
)
whom
it
now
praiseth
and
admireth
;
as
plainly
discerning
that
in
all
their
good
and
vertuous
actions
,
they
sought
not
their
owne
glorie
,
but
the
glory
of
God
,
and
the
eternal
good
of
mankind
.
By
all
which
it
appeareth
that
the
way
of
attaining
true
honor
,
is
not
greedily
to
desire
it
,
but
worthily
to
deserue
it
,
neither
doth
it
alwaies
happen
vnto
them
who
most
desiring
it
,
do
also
best
deserue
it
;
but
rather
vnto
them
who
best
deseruing
it
,
do
most
auoid
it
.
In
which
respect
honor
may
fitly
be
compared
to
the
meteor
which
is
called
ignis
fatuus
,
or
the
going-fire
,
which
flieth
the
follower
,
and
followeth
the
flier
;
or
vnto
a
mans
shadow
,
which
can
no
otherwise
be
catched
then
by
falling
downe
vpon
it
.
And
thus
haue
I
shewed
the
great
vncertainty
of
obtaining
§.
Sect
.
8.
The
great
vncertaintie
of
obtaining
worldly
riches
.
worldly
honors
,
although
they
be
sought
with
all
earnestnes
.
The
like
also
may
be
said
of
riches
;
for
howsoeuer
many
worldly
men
do
wholly
set
their
hearts
vpon
them
,
and
pursue
them
with
all
their
desires
and
endeauours
,
rising
earely
,
and
going
late
to
bed
,
toiling
and
moiling
,
deceiuing
&
circumuenting
,
wronging
and
oppressing
one
another
,
yea
defrauding
and
pinching
their
backs
and
bellies
,
that
they
may
compasse
great
estates
,
and
gather
riches
in
abundance
;
yet
how
few
of
these
many
do
attaine
vnto
them
?
yea
how
many
are
there
who
making
this
Mammon
of
iniquity
the
idoll
wherein
they
chiefly
trust
,
do
make
vnto
it
many
a
weary
pilgrimage
,
vndertaking
painfull
iorneyes
,
sustaining
much
penury
and
misery
,
and
hazarding
themselues
to
innumerable
dangers
both
by
sea
and
land
,
and
al
to
haue
their
idol
fauourable
and
propitious
;
and
yet
are
turned
away
with
a
frowning
countenance
,
and
lose
al
their
labour
,
ending
their
daies
in
want
and
pouerty
?
And
whereas
almost
all
men
spend
their
whole
time
and
trauell
in
finding
out
these
rich
mines
,
and
saile
to
these
golden
Indies
,
for
the
multiplying
of
their
treasures
,
yet
how
few
find
that
they
seeke
?
how
many
in
their
voyage
running
themselues
on
the
rockes
of
aduerse
accidents
,
do
make
shipwracke
of
their
whole
estates
?
and
how
many
hauing
gotten
that
they
sought
,
are
robbed
of
all
when
they
are
returning
,
and
thinke
of
nothing
but
of
setling
their
estates
,
&
of
spending
the
rest
of
their
time
in
peace
&
quietnes
?
So
that
it
is
not
all
a
mans
care
and
labour
that
can
assure
him
of
these
vncertaine
riches
,
as
the
Apostle
calleth
them
;
1.
Tim
.
6.
9.
seeing
many
want
them
who
haue
sacrificed
al
their
strength
and
endeuours
vnto
them
;
and
some
obtaine
them
with
ease
and
moderate
labour
,
al
their
great
expences
which
seeme
so
much
losse
turning
to
their
aduantage
,
and
like
seed
,
which
though
in
outward
shew
it
seemeth
to
be
cast
away
,
to
rot
and
perish
,
yet
it
returneth
a
fruitful
haruest
of
plenty
and
increase
.
And
this
the
Wise
man
obserued
:
There
is
(
saith
he
)
Prou.
11.
24.
25.
that
scattereth
and
is
more
increased
,
but
he
that
spareth
more
then
is
right
shall
surely
come
to
pouertie
.
The
liberall
person
shall
haue
plentie
,
and
he
that
watereth
shall
haue
raine
.
Yea
the
greater
care
and
paine
that
a
man
taketh
,
and
the
more
eagerly
he
hasteth
to
be
rich
,
the
further
oftentimes
he
is
from
his
desire
,
and
the
neerer
to
want
and
miserie
.
So
the
Wise
man
Prou.
28.
22.
also
saith
,
that
with
a
wicked
eye
a
man
hasteth
vnto
riches
,
and
knoweth
not
that
pouerty
shall
come
vpon
him
.
And
who
obserueth
not
that
many
hauing
gotten
into
their
possession
sufficient
store
,
if
they
could
be
content
with
that
which
is
enough
,
and
yet
not
being
satisfied
,
do
whilest
they
labour
after
more
,
lose
that
they
haue
,
and
like
the
dog
in
the
fable
in
greedy
snatching
after
a
shadow
,
forgo
the
substance
?
In
which
respect
the
world
oftentimes
abuseth
and
cozeneth
men
,
like
those
who
keep
great
lotteries
;
for
whilest
it
incourageth
them
by
propounding
hope
of
great
and
excessiue
gaine
,
to
hazard
those
small
matters
which
already
they
possesse
,
it
deciueth
them
of
all
,
there
being
an
hundred
blankes
for
one
good
prize
,
and
therefore
an
hundred
to
one
that
he
who
ventreth
,
faileth
of
his
desire
,
and
that
if
he
pursue
his
great
,
but
yet
foolish
and
ill
grounded
hopes
,
he
will
in
the
end
bring
his
something
to
nothing
,
and
in
coueting
that
he
hath
not
,
lose
that
which
he
already
hath
.
And
yet
so
are
mens
eies
dazled
,
and
their
concupiscence
set
on
fire
with
the
glorious
shew
of
some
few
rich
booties
,
that
though
not
one
of
a
thousand
can
possibly
haue
them
,
yet
euery
one
is
possessed
with
a
vaine
hope
,
that
he
shall
be
the
man
who
shall
draw
the
rich
lot
,
and
cary
away
the
costly
prizes
from
all
the
rest
.
And
thus
also
though
men
,
like
worldly
epicures
set
their
§.
Sect
.
9.
Of
the
vncertaintie
of
obtaining
worldly
pleasures
.
minds
wholly
vpon
voluptuous
pleasures
,
and
more
heartily
affect
,
and
earnestly
seek
these
carnal
delights
,
then
those
neuer
fading
pleasures
,
and
eternall
ioyes
in
Gods
kingdome
,
yet
do
they
often
faile
of
their
desires
,
and
howsoeuer
like
sweet
singing
birds
,
they
allure
&
inuite
them
with
their
melodious
harmony
to
come
vnto
them
,
yet
no
sooner
do
they
approach
to
seaze
vpon
them
,
but
presently
they
hide
themselues
,
or
flie
away
;
leauing
their
admirers
and
seekers
in
the
thickets
and
bushes
,
where
they
oftentimes
prick
themselues
in
their
pursuite
,
&
find
nothing
but
thornes
and
briars
which
rent
and
scratch
them
,
in
stead
of
those
sweet
delights
which
inticed
them
vnto
them
.
For
how
many
are
there
who
aboue
al
things
desire
to
solace
themselues
with
these
worldly
pleasures
,
and
yet
are
forced
,
whether
they
wil
or
no
,
to
spend
the
greatest
part
of
their
life
in
griefe
and
miserie
?
how
many
seeke
to
delight
themselues
with
sports
and
pastimes
,
games
and
recreations
,
who
being
crossed
in
them
,
when
as
they
do
not
succeed
according
to
their
desire
,
do
find
torment
,
in
stead
of
pleasure
,
&
change
all
their
mirth
into
fretting
&
fuming
,
cursing
&
swearing
,
as
though
because
they
can
take
no
ioy
in
the
pleasures
of
men
,
they
would
trie
whether
they
could
find
it
in
the
delights
of
the
diuell
,
and
(
as
I
may
say
)
in
the
exercises
of
hell
?
how
many
are
there
who
seeking
to
please
their
dainty
pallet
,
with
delicate
drinks
,
and
curious
cooked
meats
,
take
a
surfet
,
&
drinke
their
bane
greedily
like
a
sweet
poison
,
falling
into
dangerous
diseases
,
which
often
bring
with
them
vntimely
death
?
how
many
seeking
their
chiefe
delight
in
the
pleasures
of
the
flesh
,
doe
thereby
waste
their
strength
,
consume
their
bodies
,
and
receiuing
contagious
infection
,
cast
themselues
into
many
desperate
and
entolerable
diseases
,
no
lesse
shamefull
then
full
of
torment
?
And
therefore
seeing
wee
may
spend
all
our
liues
and
labours
§.
Sect
.
10.
That
we
may
be
assured
to
obtaine
spirituall
graces
and
heauenly
ioyes
,
if
we
truely
seeke
them
.
in
seeking
these
worldly
things
,
and
yet
neuer
find
them
,
nor
attaine
vnto
our
earthly
ends
,
after
wee
haue
with
our
whole
indeauours
sought
to
compasse
them
;
which
notwithstanding
(
as
before
I
haue
shewed
)
are
so
vaine
,
worthlesse
,
and
vnprofitable
,
that
though
they
might
bee
gotten
with
case
,
yet
they
were
scarce
worthie
our
labour
;
let
vs
not
set
our
hearts
vpon
these
vncertaine
vanities
,
which
if
wee
should
obtaine
,
neuer
come
vnaccompanied
with
certaine
miseries
:
but
rather
affect
and
desire
Gods
sanctifying
and
sauing
graces
,
and
the
eternal
ioyes
of
Gods
kingdome
,
which
if
we
truely
seeke
,
wee
shall
surely
find
,
and
bee
at
no
hazard
at
all
of
losing
our
labour
.
And
this
argument
of
not
spending
our
paines
in
vaine
,
the
Apostle
vseth
to
encourage
the
Corinthians
in
the
constant
profession
and
practise
of
Christianity
.
Therefore
my
beloued
brethren
(
saith
he
)
bee
yee
1.
Cor
.
15.
58.
stedfast
,
vnmoueable
,
abundant
alway
in
the
work
of
the
Lord
;
for
as
much
as
ye
know
,
that
your
labour
is
not
in
vain
in
the
Lord
.
For
though
the
world
bee
so
scanted
in
these
earthly
things
,
and
so
full
of
inhabitants
,
that
if
it
had
the
disposing
of
them
all
(
as
in
truth
it
hath
not
)
yet
hath
not
sufficient
to
giue
content
to
the
tenth
suter
;
yet
it
is
not
so
with
the
Lord
,
and
with
our
spirituall
riches
of
grace
and
saluation
;
for
he
hath
of
these
such
infinite
store
,
that
he
can
giue
vnto
euery
one
abundance
without
impairing
of
his
stocke
,
or
making
one
more
empty
,
by
anothers
fulnesse
.
And
besides
he
hath
freely
bound
himselfe
by
his
gracious
promises
,
confirmed
with
his
oath
and
seales
,
that
if
we
Luk
.
1.
53.
Esa
.
55.
1.
2.
hunger
after
his
spirituall
graces
,
he
will
surely
satisfie
vs
;
if
we
Mat
.
7.
7.
seeke
them
,
we
shall
vndoubtedly
find
them
;
and
if
feeling
our
wants
wee
doe
but
beg
them
at
his
hands
,
in
the
Ioh
.
16.
23.
name
of
Iesus
Christ
,
hee
will
without
faile
giue
them
vnto
vs.
Neither
is
there
lesse
certainty
of
the
other
,
to
those
who
seeke
for
that
eternall
happinesse
;
That
there
are
heauenly
ioyes
prepared
for
Gods
seruants
.
for
first
,
that
there
is
that
euerlasting
ioy
,
and
heauenly
glory
prepared
for
Gods
Saints
and
seruants
,
it
may
be
proued
by
diuers
arguments
;
for
it
is
written
in
the
hearts
of
men
by
the
finger
of
God
,
and
reuealed
by
the
light
of
nature
,
that
after
this
life
there
are
ioyes
prepared
for
the
good
and
vertuous
,
and
punishments
for
the
wicked
and
vicious
,
which
euen
while
we
continue
in
the
world
,
refresheth
the
one
with
comfort
in
all
their
miseries
,
and
affrighteth
the
other
with
terrours
and
feares
,
in
all
their
pleasures
and
prosperity
.
Againe
,
the
immortality
of
the
soule
being
acknowledged
by
both
diuine
and
heathen
writers
,
it
followeth
hereupon
that
there
is
also
an
euerlasting
life
,
wherein
it
immortally
liueth
,
either
in
ioy
or
miserie
.
Furthermore
there
is
a
naturall
desire
imprinted
in
mans
heart
and
mind
,
to
inioy
his
happinesse
and
chiefe
good
,
which
neuer
any
man
atta●ned
vnto
in
this
life
,
and
therefore
most
certainely
it
is
reserued
for
those
who
seeke
it
in
the
life
to
come
.
Or
else
this
naturall
desire
should
be
in
vaine
,
as
neuer
attaining
vnto
it
end
.
Finally
,
if
we
know
that
there
is
a
God
,
then
must
we
also
acknowledge
that
he
is
iust
,
as
being
the
chief
Iudge
of
heauen
and
earth
;
and
consequently
that
he
administreth
righteous
iudgement
,
rewarding
the
godly
and
vertuous
,
and
punishing
the
wicked
and
euill
doers
;
but
this
hee
doth
not
doe
in
this
life
,
seeing
for
the
most
part
,
heere
the
wicked
flourish
,
and
the
righteous
are
afflicted
;
and
therefore
these
rewards
and
punishments
are
chiefly
reserued
for
the
life
to
come
.
And
this
argument
the
Apostle
vseth
:
If
(
saith
he
)
in
this
life
onely
we
haue
hope
in
Christ
,
we
are
of
all
men
most
miserable
:
1.
Cor
.
15.
19.
from
whence
wee
may
assume
,
that
it
will
not
stand
with
Gods
iustice
,
that
those
who
faithfully
serue
him
,
should
be
more
miserable
,
then
they
who
oppose
and
rebell
against
him
;
and
therefore
of
necessity
it
followeth
,
that
after
this
life
they
who
feare
and
serue
the
Lord
haue
better
hopes
,
and
more
rich
rewards
reserued
for
them
.
Vnto
these
reasons
we
may
adde
those
testimonies
of
truth
it selfe
,
which
can
neuer
deceiue
or
faile
.
The
Prophet
Daniel
saith
,
that
those
who
sleep
in
the
dust
shall
awake
,
some
to
euerlasting
life
,
and
Dan
.
12.
2.
some
to
shame
and
perpetuall
contempt
.
Our
Sauiour
Christ
affirmeth
also
,
that
the
wicked
shall
goe
into
euerlasting
paine
,
and
Mat
.
25.
●6
.
Ioh
.
10.
18.
the
righteous
into
life
eternall
▪
and
in
another
place
he
promiseth
that
he
will
giue
vnto
his
sheepe
euerlasting
life
.
So
the
Apostle
Paul
telleth
vs
,
that
after
our
earthly
house
of
this
tabernacle
2.
Cor
.
5.
1.
is
destroyed
,
we
haue
a
building
giuen
vs
of
God
,
an
house
not
made
with
hands
,
but
eternall
in
the
heauens
.
And
that
wee
Heb
.
13.
14.
haue
heere
no
continuing
citie
,
but
we
seeke
one
to
come
.
And
the
Apostle
Iohn
saith
,
that
this
is
Gods
promise
which
he
hath
promised
1.
Ioh
.
2.
25.
vs
,
euen
eternall
life
.
Yea
this
we
also
confesse
in
the
articles
of
our
faith
that
God
hath
prepared
for
all
that
in
this
life
obtaine
remission
of
sinnes
,
life
euerlasting
;
and
therefore
they
are
worse
then
Pagans
and
Infidels
,
who
continually
with
their
mouthes
confessing
this
truth
,
doe
not
in
their
hearts
beleeue
it
;
and
worse
then
fooles
and
mad
men
,
who
doe
not
aboue
all
things
in
the
world
with
all
their
endeauours
seeke
to
obtaine
it
.
And
as
it
is
certaine
that
there
is
life
eternall
:
so
haue
wee
§.
Sect
.
11.
The
certainty
of
obtaining
eternall
ioyes
by
those
that
seeke
them
proued
.
Dan
.
12.
2.
no
lesse
certainty
that
we
also
shall
obtaine
it
,
if
wee
set
our
hearts
vpon
it
,
and
before
all
things
seeke
it
:
for
first
God
hath
in
many
places
promised
it
to
all
the
faithfull
who
feare
and
serue
him
.
So
the
Prophet
Daniel
saith
,
that
many
who
sleepe
in
the
dust
shall
awake
to
euerlasting
life
.
And
our
Sauiour
promiseth
,
that
he
will
giue
vnto
al
his
sheepe
life
eternall
:
and
that
whosoeuer
are
ready
for
his
sake
to
leaue
any
thing
in
Ioh
.
10.
28.
the
world
which
they
dearely
loue
,
shall
haue
euerlasting
life
.
Mat
.
19.
29.
And
the
Apostle
assureth
vs
,
that
godlinesse
shall
haue
the
1.
Tim
.
4.
8.
promises
,
not
onely
of
this
life
,
but
also
of
the
life
to
come
.
All
which
promises
being
apprehended
by
a
true
&
liuely
faith
,
do
certainly
assure
vs
that
we
shal
be
inheritours
of
this
eternall
happinesse
:
for
hee
is
faithfull
that
hath
promised
,
and
his
2.
Cor
.
1.
18.
20.
promises
in
Christ
are
yea
and
amen
;
and
though
heauen
and
earth
may
passe
away
,
yet
not
one
iot
or
tittle
of
his
word
shall
fall
Apoc
.
1.
5.
Mal
.
3.
6.
to
the
ground
vnperformed
:
for
he
is
truth
it selfe
and
cannot
lie
,
and
immutable
and
vnchangeable
,
so
that
what
hee
hath
decreed
,
shall
furely
come
to
passe
.
And
therefore
in
the
assurance
of
faith
,
resting
it selfe
vpon
these
vnfallible
promises
,
we
may
euen
in
this
life
be
certainely
persuaded
that
we
shal
be
heires
of
life
eternall
;
yea
so
infallible
is
this
assurance
,
that
our
Sauiour
Christ
saith
,
that
he
who
beleeueth
hath
already
Ioh
.
3.
26.
Ioh
.
5.
24.
euerlasting
life
;
and
his
beloued
Apostle
affirmeth
,
that
we
know
that
we
are
translated
from
death
to
life
,
because
we
loue
1.
Ioh
.
3.
14.
the
brethren
.
And
this
assurance
of
faith
the
Apostle
Paul
had
,
vndoubtedly
concluding
,
that
a
crowne
of
righteousnesse
was
2.
Tim
.
4.
8.
laid
vp
for
him
,
which
the
righteous
Iudge
would
giue
,
not
onely
to
him
,
but
also
to
all
them
that
loue
his
appearing
.
Yea
wee
haue
not
only
Gods
promises
to
assure
vs
of
these
eternall
ioyes
,
but
also
a
reall
pledge
and
pawne
of
them
,
euen
his
holy
spirit
,
which
is
the
earnest
of
our
inheritance
,
and
hath
sealed
vnto
Eph.
1.
13.
14.
vs
the
truth
of
the
Gospell
after
we
haue
beleeued
,
as
the
Apostle
speaketh
.
By
which
holy
spirit
working
in
our
hearts
sanctifying
and
sauing
graces
,
we
haue
euen
in
this
life
,
life
eternall
begun
in
vs
;
as
when
thereby
our
minds
be
enlightened
with
the
true
knowledge
of
God
,
and
our
Sauiour
Christ
,
whom
it
is
eternall
life
to
know
,
as
himselfe
speaketh
;
when
Ioh
.
17.
3.
it
worketh
in
vs
faith
,
by
the
assurance
whereof
wee
are
entred
into
the
possession
of
life
eternall
;
when
being
iustified
thereby
we
haue
peace
with
God
,
being
assured
of
his
loue
,
Rom
.
5.
1.
3.
and
our
reconciliation
;
and
by
reason
hereof
haue
peace
of
conscience
,
and
ioy
in
the
holy
Ghost
:
and
when
in
loue
and
thankfulnesse
towards
God
,
who
hath
so
dearely
loued
vs
,
we
loue
him
againe
,
performing
cheerefull
and
willing
obedience
vnto
his
commandements
,
and
taking
our
chiefe
delight
in
doing
those
things
which
are
pleasing
vnto
him
;
for
so
the
Apostle
saith
,
that
the
kingdome
of
God
is
not
meate
and
Rom
.
14.
17.
drink
,
but
righteousnesse
,
peace
,
and
ioy
in
the
holy
Ghost
.
So
that
whosoeuer
they
are
that
find
these
graces
of
God
dwelling
in
them
,
they
may
certainely
be
assured
,
that
the
kingdome
of
God
,
and
eternall
life
is
begun
in
them
:
whereof
it
is
that
the
Apostle
saith
,
that
he
doth
not
liue
now
,
but
Christ
liueth
in
Gal
.
2.
20.
him
;
&
that
whilest
he
liued
in
the
flesh
,
he
liued
by
the
faith
in
the
sonne
of
God
.
And
whosoeuer
haue
this
life
eternall
begun
in
them
,
they
may
certainely
be
assured
,
that
it
shall
be
perfited
and
accomplished
vnto
them
,
and
hauing
begun
it
in
the
life
of
grace
,
that
they
shal
finish
it
in
that
euerlasting
life
of
glory
:
whereas
contrariwise
,
those
shall
neuer
liue
in
that
glorious
Rom
.
8.
30.
happinesse
eternally
,
who
haue
not
in
this
world
made
an
entrance
into
it
,
by
liuing
this
life
of
faith
and
grace
.
Now
vnto
this
certainty
let
vs
adde
also
the
facility
of
obtaining
;
for
howsoeuer
these
heauenly
treasures
are
infinitly
of
more
value
then
this
earthly
trash
,
yet
we
may
not
only
attaine
vnto
more
certaine
assurance
of
them
,
but
also
compasse
them
with
much
more
ease
;
for
though
we
haue
neuer
so
great
a
loue
&
desire
of
obtaining
these
worldly
vanities
,
it
helpeth
vs
not
much
to
their
fruition
;
yea
(
as
I
haue
shewed
)
oftentimes
too
much
desire
after
earthly
things
,
frustrateth
our
hope
,
&
hindereth
vs
from
attaining
vnto
the
things
desired
;
but
(
as
one
saith
)
a
iust
life
,
which
is
the
way
that
leadeth
to
life
Iusta
verò
vita
cum
volumus
adest
,
quia
eam
ipsam
,
plenè
velle
iustitia
est
,
&c.
August
.
epist
.
45.
ad
Armentarium
.
Tom
.
2.
eternal
,
is
alwaies
present
when
we
wil
;
because
it
is
iustice
it selfe
,
if
we
effectually
desire
it
,
neither
is
there
any
thing
more
required
to
the
perfecting
of
righteousnes
,
then
to
haue
a
perfect
wil
to
embrace
it
;
and
therefore
what
great
labour
is
in
that
,
where
to
will
is
also
to
obtaine
?
For
whereas
it
may
be
obiected
that
our
Sauiour
saith
,
that
the
way
to
life
eternall
is
strait
,
and
the
gate
that
entreth
into
it
narrow
;
this
difficultie
is
to
be
vnderstood
in
respect
of
flesh
and
blood
,
which
indeed
is
too
grosse
for
Matth
.
11.
30.
Psalme
119.
14.
32.
130.
this
narrow
passage
;
but
if
we
lay
aside
the
old
man
,
with
the
grosse
corruptions
thereof
,
and
become
spirituall
and
holy
in
our
minds
,
affections
&
actions
,
we
shall
haue
roome
enough
to
enter
.
Againe
,
this
difficulty
and
straitnes
is
only
at
the
first
sight
when
we
behold
this
way
a
far
off
,
without
any
desire
to
go
into
it
;
whereas
if
we
come
neerer
hand
,
with
a
full
resolution
to
enter
into
this
narrow
passage
,
we
shal
find
it
open
,
easie
and
large
enough
;
euen
as
when
being
in
a
broad
way
,
and
looking
farre
before
vs
vpon
a
narrow
lane
,
we
thinke
it
quite
closed
vp
,
and
are
ready
(
if
experience
helped
vs
not
more
then
sight
)
to
turne
backe
,
as
being
hopelesse
in
finding
any
passage
;
but
when
we
still
go
forward
and
come
neere
vnto
the
place
,
we
find
an
easie
entrance
for
foure
or
fiue
together
,
which
we
supposed
was
not
large
enough
for
one
:
so
although
the
way
to
heauen
seemeth
strait
to
those
who
look
vpon
it
with
carnall
eyes
,
yet
this
is
not
so
much
in
the
narrownes
of
the
passage
it selfe
,
as
in
the
error
of
our
sight
;
for
they
who
approach
vnto
it
find
an
open
passage
,
and
being
once
entred
,
do
trauell
forward
with
great
delight
.
And
therfore
seeing
this
way
is
certaine
,
assuredly
bringing
vs
to
our
iorneyes
end
of
eternall
happines
,
and
easie
also
to
those
who
trauell
in
it
,
let
vs
leaue
our
earnest
pursuit
of
worldly
vanities
,
which
if
they
were
not
to
be
forsaken
,
because
they
are
contemptible
,
yet
because
after
great
paines
and
care
taken
,
we
can
haue
no
assured
hope
of
obtaining
them
;
and
wholly
set
our
hearts
and
affections
vpon
these
heauenly
excellencies
,
pursuing
them
with
heartie
desire
,
and
earnest
endeauour
;
seeing
they
are
not
only
in
themselues
of
infinit
more
worth
and
value
,
but
also
may
be
enioyed
with
much
more
certaintie
and
facilitie
.
CHAP.
XXVII
.
That
the
world
and
worldly
things
are
momentanie
and
corruptible
.
ANd
thus
haue
I
shewed
that
these
worldly
things
§.
Sect
.
1.
That
the
world
is
corruptible
,
and
shall
end
.
are
not
much
to
be
esteemed
or
desired
,
yea
to
be
contemned
and
despised
,
in
comparison
of
Gods
spiritual
graces
and
heauenly
ioyes
,
in
regard
that
they
are
most
vncertaine
in
obtaining
,
though
we
should
set
our
harts
vpon
them
,
&
pursue
them
with
al
our
endeauours
,
and
these
most
certaine
and
assured
,
to
all
that
loue
and
seeke
them
.
Now
let
vs
further
consider
,
that
if
by
our
great
care
and
labour
we
do
obtaine
them
,
the
possession
is
no
lesse
vncertaine
then
the
suite
.
And
that
both
in
respect
of
the
things
themselues
,
&
also
in
respect
of
vs
,
who
are
possessed
of
them
.
For
first
,
al
worldly
things
are
most
vncertaine
when
they
are
possessed
,
because
they
are
momentany
&
mutable
:
momentany
in
regard
of
themselues
,
as
being
in
their
owne
nature
corruptible
,
&
subiect
to
dissolution
;
and
mutable
in
regard
of
vs
;
as
being
changeable
,
&
subiect
to
alteration
.
In
respect
also
of
vs
they
are
vncertaine
,
because
we
are
mortall
,
&
our
liues
momentanie
;
and
therefore
though
they
should
not
be
taken
from
vs
,
yet
we
cannot
long
continue
together
,
because
we
shall
in
short
time
be
taken
from
them
.
Concerning
the
momentany
continuance
of
these
worldly
things
,
it
may
euidently
appeare
,
if
we
consider
that
the
whole
world
it selfe
generally
,
and
specially
all
that
is
contained
in
it
,
are
but
of
short
continuance
,
and
subiect
to
corruption
;
for
such
as
are
all
the
parts
of
the
world
,
such
also
is
the
whole
;
but
experience
teacheth
,
that
all
the
parts
of
the
world
are
subiect
to
corruption
and
dissolution
,
and
consequently
this
whole
vniuerse
cannot
be
incorruptible
and
eternall
;
but
shal
in
the
appointed
time
be
dissolued
and
come
to
ruine
:
and
this
the
Scriptures
also
plainly
teach
vs
,
that
as
the
world
had
a
beginning
;
2.
Pet
.
3.
11.
so
also
it
must
haue
an
ending
.
To
this
purpose
the
Apostle
Iohn
saith
,
that
the
world
passeth
away
,
&
the
lusts
therof
;
1.
Iohn
2.
17.
but
he
that
fulfilleth
the
will
of
God
abideth
euer
.
And
the
Apostle
Peter
plainly
affirmeth
,
that
the
heauens
&
earth
are
reserued
vnto
fire
against
the
day
of
iudgement
,
and
of
the
destruction
of
vngodly
men
:
and
that
the
day
of
the
Lord
will
come
as
a
2.
Pet
.
3.
7.
10.
thiefe
in
the
night
,
in
the
which
the
heauens
shall
passe
away
with
a
noise
,
&
the
elements
shal
melt
with
heate
,
&
the
earth
with
the
workes
that
are
therin
,
shal
be
burnt
vp
.
Now
as
we
are
certaine
that
the
world
is
corruptible
,
and
shall
haue
an
end
;
so
are
we
vncertaine
how
soone
this
end
shall
be
,
but
for
ought
we
know
,
it
may
be
this
yeare
,
as
wel
as
the
next
,
and
sure
we
are
that
it
cannot
be
far
off
;
seeing
we
liue
in
the
latter
times
,
of
which
the
Apostle
speaketh
;
yea
in
the
latter
end
of
the
last
1.
Tim
.
4.
1.
2.
3.
1.
Iohn
2.
18.
houre
:
for
the
Apostle
Iohn
making
the
whole
age
of
the
world
in
respect
of
eternity
,
to
be
but
of
a
few
houres
continuance
,
saith
,
that
all
were
spent
sauing
the
last
,
in
which
he
liued
;
and
therefore
if
the
whole
time
from
Christs
incarnation
,
to
his
second
comming
to
iudgement
,
were
but
one
houre
,
it
is
not
probable
that
we
are
farre
from
the
houres
end
,
seeing
so
great
a
part
is
alreadie
past
.
Now
who
would
fix
his
heart
and
ground
his
hopes
vpon
§.
Sect
.
2
That
we
should
not
set
our
harts
on
the
world
,
because
it
is
corruptible
and
neere
an
end
.
such
a
rotten
foundation
,
as
cannot
possibly
long
stand
,
and
may
for
ought
we
know
presently
fall
?
who
would
build
his
house
in
such
a
citie
as
he
certainly
knew
would
within
a
while
be
consumed
with
fire
,
being
vncertaine
in
what
part
of
this
short
time
,
it
would
come
to
this
expected
ruine
?
what
wise
man
will
build
his
house
vpon
the
sincking
sands
,
where
it
is
either
ready
to
sincke
with
them
,
or
to
be
beaten
downe
at
the
next
high
flood
,
and
not
rather
vpon
the
firme
rocke
,
where
it
shall
remaine
vnmoueable
?
But
the
Scriptures
teach
vs
that
the
world
is
but
a
bog
,
or
sandie
ground
,
subiect
euery
day
to
fleeting
and
fading
,
and
to
be
caried
away
with
a
floud
of
fire
;
&
why
then
should
we
labour
with
such
paines
to
build
abiding
places
vpon
a
foundation
so
deceitful
&
vnsure
;
and
not
rather
bend
all
our
studies
to
be
admitted
into
those
masion
houses
,
&
eternal
habitations
,
which
Christ
hath
Iohn
14.
2.
3.
prepared
for
vs
in
the
heauens
?
If
a
skilful
carpenter
,
in
whose
knowledge
&
truth
we
repose
much
confidence
,
should
certainly
assure
vs
,
that
al
the
principals
of
our
house
were
so
old
and
rotten
,
that
they
would
within
a
yeere
at
furthest
faile
,
August
.
de
Tri
〈…〉
.
li
.
13.
cap
.
7.
and
the
whole
building
come
to
ruine
,
who
would
not
flit
out
of
such
an
house
,
in
which
he
cannot
one
night
sleepe
securely
,
and
vse
all
meanes
to
place
himselfe
in
a
surer
habitaon
?
who
would
not
thinke
him
a
foole
that
would
so
fondly
loue
this
ruinous
building
,
as
that
by
staying
still
in
it
,
he
would
be
contented
to
indanger
himselfe
,
to
be
ouerwhelmed
and
buried
in
it
ruines
?
But
the
Lord
our
God
the
skilfull
builder
of
this
great
frame
of
heauen
and
earth
,
whose
cunning
cannot
be
deceiued
,
nor
truth
deceiue
,
hath
plainly
told
vs
that
this
great
building
shall
within
short
time
fall
;
and
therefore
who
would
heere
seat
his
hopes
?
who
would
not
change
his
dwelling
,
especially
seeing
we
are
proffered
the
fee-simple
of
that
goodly
building
not
made
with
hands
,
but
eternall
in
the
heauens
?
yea
we
are
assured
of
the
worlds
2.
Cor
.
5.
1.
approching
ruine
,
not
only
by
the
word
of
God
,
but
euen
also
by
our
owne
experience
;
for
we
our selues
do
see
it
rottennes
,
we
daily
behold
how
the
strength
thereof
decayeth
,
and
that
all
the
creatures
do
wax
more
feeble
,
being
much
abated
in
their
naturall
powers
and
vertues
,
and
shewing
by
their
weaknes
and
sicknes
that
they
approch
neere
their
end
:
the
heauens
haue
not
that
vertue
in
their
influences
as
in
ancient
times
;
the
heate
of
the
Sunne
is
much
abated
,
and
his
vitall
operation
in
sublunarie
and
terrestriall
bodies
greatly
weakened
,
and
though
(
as
the
learned
haue
obserued
)
this
life-giuing
fire
be
lower
and
neerer
vnto
vs
,
yet
his
vertue
being
decayed
,
we
haue
lesse
comfort
and
feeling
of
his
heat
.
The
earth
also
which
is
the
mother
and
nurse
of
all
inferiour
creatures
,
being
come
to
old
age
,
and
wearie
and
spent
with
much
bearing
,
hath
not
her
ancient
vertue
and
vigour
in
bringing
forth
her
fruits
for
the
vse
and
nourishment
of
man
;
by
reason
whereof
he
is
much
lessened
in
growth
,
enfeebled
in
strength
,
and
obnoxious
to
many
more
infirmities
and
discases
then
were
his
ancestors
.
All
which
shew
that
the
world
is
in
it
old
and
decrepit
age
,
and
not
farre
from
death
.
For
as
in
the
little
world
of
man
,
so
also
in
this
greater
world
and
large
vniuerse
,
there
is
a
time
of
youth
,
and
full
strength
,
and
a
time
of
old
age
,
and
decrepit
weaknesse
;
a
time
of
life
,
and
a
time
of
death
.
And
as
man
in
his
youth
is
lustie
and
strong
,
hauing
his
bones
full
of
marrow
,
and
his
sinowes
of
strength
;
his
skinne
full
of
flesh
,
his
whole
body
full
of
naturall
heate
and
moisture
,
and
quickened
with
vitall
spirits
:
but
when
age
commeth
,
his
strength
is
abated
,
his
backe
crooked
,
his
spirits
spent
,
and
all
parts
so
full
of
infirmities
and
weaknes
,
that
they
are
not
able
to
performe
their
naturall
functions
and
actions
,
till
at
last
the
limbes
being
altogether
vnable
to
support
the
staggering
bodie
,
it
stumbleth
and
falleth
at
the
threshold
of
death
:
so
the
world
had
it
time
of
youth
wherein
it
flourished
in
beautie
,
health
,
and
strength
,
and
was
able
to
propagate
a
posterity
like
it selfe
,
and
to
nourish
and
make
it
fat
with
all
delights
;
but
now
it
is
come
to
old
age
,
wherein
all
the
powers
thereof
are
so
weakened
and
enfeebled
,
that
it
cannot
bee
but
the
death
thereof
neere
approcheth
;
and
therefore
let
vs
not
set
our
hearts
vpon
that
which
is
ready
to
vanish
;
let
vs
not
now
foolishly
dote
vpon
the
world
in
it
withered
old
age
,
wherein
it
hath
lost
all
it
beautie
,
Quantum
illi
laudandi
atque
praedicandi
,
qui
dignati
non
sunt
,
etiam
cum
mundo
florente
florere
;
tantum
increpandi
&
accusandi
sunt
,
quos
perir●e
cum
pereunte
delectat
.
Aug.
ad
Armentarium
.
epist
.
45.
and
is
so
full
of
wrinkles
,
infirmities
,
diseases
,
and
manifold
miseries
,
that
setting
our
dotage
aside
,
it
hath
not
so
much
as
a
shew
of
comelinesse
to
allure
vs
,
nor
any
bait
of
beautie
to
entice
vs.
For
looke
how
much
those
great
worthies
of
ancient
times
,
the
Patriarches
and
Prophets
are
to
be
commended
for
contemning
it
,
in
it
greatest
brauerie
,
refusing
when
it
chiefly
flourished
to
flourish
with
it
;
so
much
are
wee
to
be
blamed
and
condemned
,
for
esteeming
and
louing
it
,
when
all
excellency
being
vanished
,
and
it
now
being
full
of
blemish
and
miseries
,
hath
nothing
in
it
,
worthie
so
much
as
carnall
loue
.
And
as
the
world
is
momentany
and
corruptible
;
so
much
§.
Sect
.
3.
That
all
worldly
things
are
momentanie
and
corruptible
.
more
are
al
the
things
therin
contained
,
especially
if
we
consider
them
in
our
vse
and
fruition
;
for
whereas
all
things
in
the
world
are
past
,
present
,
or
to
come
;
that
which
is
past
is
perished
,
and
as
though
it
were
not
;
that
which
is
to
come
,
is
vncertaine
,
hauing
not
yet
his
being
;
and
therefore
we
can
truely
be
said
onely
to
enioy
the
present
,
which
is
momentany
and
ready
to
vanish
.
In
respect
of
which
momentany
continuance
of
worldly
things
,
they
may
fitly
bee
compared
to
fierie
meteors
,
which
make
for
the
instant
a
glorious
shew
,
but
are
inflamed
and
extinguished
in
the
same
moment
;
to
the
vncertaine
winds
,
which
suddenly
blow
,
and
suddenly
cease
;
to
deceitfull
dreames
,
which
bring
a
seeming
short
pleasure
,
but
vanish
when
one
awaketh
;
and
to
the
houses
,
castles
,
and
characters
which
children
in
their
play
doe
make
in
the
sands
,
which
either
are
ouerthrowne
and
defaced
with
euery
blast
of
wind
,
or
washed
away
with
the
next
tide
.
The
Nazianz
.
de
pauperum
amore
.
author
of
the
booke
of
Wisedome
likeneth
the
riches
,
pompe
and
glory
of
the
world
,
to
the
passing
away
of
a
shadow
,
or
post
,
and
to
the
passage
of
a
ship
which
glideth
ouer
the
waues
,
and
being
gone
by
,
leaueth
no
trace
or
path
behind
it
in
the
flouds
,
or
to
a
bird
that
flieth
in
the
aire
,
and
no
man
seeth
any
token
of
her
passage
,
or
finally
to
an
arrow
Wisd
.
5.
8.
9.
10.
11.
12.
shot
at
a
marke
,
and
parting
the
aire
,
which
immediately
commeth
together
againe
,
so
that
no
man
can
know
where
it
went
thorow
.
Another
demanding
what
humane
things
Chrysost
.
in
Hebraeos
6.
Homil
.
9.
are
;
answereth
,
that
they
are
as
dust
and
ashes
before
the
face
of
the
wind
,
a
smoke
and
a
shadow
,
flowers
and
falling
leaues
,
a
dreame
,
and
tale
told
,
a
wind
and
soft
aire
suddenly
vanishing
,
flying
wings
,
and
running
water
,
or
some
other
thing
yet
more
momentany
and
vncertaine
.
And
in
truth
who
seeth
not
that
these
worldly
things
do
flow
and
reflow
like
the
sea
,
there
following
presently
after
a
full
tide
of
prosperitie
,
a
low
ebbe
of
aduersitie
;
after
a
bright
day
of
ioy
▪
a
darke
night
of
sorrow
;
after
faire
weather
,
and
a
pleasing
calme
of
comfort
,
a
blustering
storme
,
and
turbulent
tempest
of
crosses
and
afflictions
,
after
a
bright
full
of
mirth
and
delight
,
the
darke
waine
of
sorrow
and
discontentment
;
in
regard
whereof
there
is
no
more
constancie
to
be
found
in
the
world
or
worldly
things
,
then
in
the
moone
,
the
sea
,
or
Aprill
weather
.
And
therefore
hee
is
no
lesse
foolish
who
imagineth
that
he
can
hold
stedfastly
this
slipperie
eele
,
then
he
Quaelibet
elatio
tanto
citius
rumpitur
,
quanto
amplius
inflatu●
.
Gregor
.
epist
.
lib
.
6.
cap
.
194.
who
would
inclose
the
wind
,
or
keepe
the
sea
incontinuall
calmenesse
.
For
when
this
swelling
of
prosperity
is
fullest
,
it
is
neerest
to
breaking
;
and
when
wee
thinke
our
worldly
estate
securest
,
our
downefall
suddenly
approcheth
.
And
yet
there
were
some
indifferencie
if
these
worldly
things
were
as
soone
gotten
as
lost
,
and
that
our
estate
were
as
quickly
repaired
as
it
is
ruined
;
but
contrariwise
experience
teacheth
vs
,
that
the
ascent
to
the
obtaining
our
worldly
desires
is
by
little
and
little
,
and
the
descent
headlong
;
that
we
are
long
in
gathering
that
which
is
in
a
moment
scattered
,
and
lose
that
in
an
houre
,
which
with
great
care
and
incessant
labour
,
we
haue
hardly
attained
vnto
in
our
whole
liues
.
It
is
true
indeed
that
howsoeuer
these
worldly
things
bee
§.
Sect
.
4.
That
we
cannot
securely
inioy
worldly
things
,
and
without
feare
of
losing
them
.
in
themselues
alike
momentanie
and
vncertaine
,
yet
with
some
they
make
a
longer
,
and
with
others
a
shorter
stay
,
as
it
pleaseth
our
great
Lord
and
master
to
dispose
of
them
.
For
some
are
long
in
obtaining
them
,
and
in
a
moment
are
spoiled
of
them
,
and
haue
no
time
to
enioy
the
fruit
of
their
tedious
labours
,
these
worldly
things
whose
company
they
so
long
desired
,
saluting
them
and
bidding
them
farrwell
in
the
same
day
.
The
which
the
Wise
man
signifieth
,
when
as
hee
saith
,
that
the
deceitfull
man
rosteth
not
that
he
tooke
in
hunting
.
Pro
.
12.
27.
In
which
case
worldlings
haue
no
good
by
these
things
whereupon
they
haue
set
their
hearts
,
hauing
onely
a
tast
of
them
to
increase
their
longing
,
and
long
l●sting
griefe
,
for
their
lost
delights
.
Sometime
they
make
a
longer
stay
,
and
Hoc
vnum
scie
,
omnia
mortalium
opera
mortalitate
damnata
sunt
,
inter
●er
:
tu●a
viuimus
.
Senec
.
epist
.
91.
giue
some
little
comfort
by
their
fruition
.
But
though
they
presently
perish
not
,
yet
are
they
alwaies
as
perishing
;
and
though
they
haue
some
short
reprieue
,
yet
the
sentence
of
mortality
,
and
momentany
mutability
being
passed
▪
they
can
giue
vnto
vs
no
assurance
of
their
abode
.
In
respect
of
which
vncertainety
the
wise
man
willeth
vs
,
not
to
boast
our selues
so
much
as
of
to
morrow
;
because
wee
doe
not
know
what
a
Pro
.
27.
1.
day
may
bring
forth
.
To
which
purpose
another
saith
,
that
euery
man
who
entrusteth
those
things
which
he
gathereth
to
the
earths
custodie
,
is
vtterly
ignorant
to
whom
he
gathereth
Bernard
.
in
Cantic
.
Serm
.
80.
them
,
whether
to
the
consuming
moath
,
or
to
the
vndermining
theefe
,
or
spoyling
enemy
,
or
deuouring
fire
.
In
regard
whereof
howsoeuer
we
may
for
some
time
be
possessed
of
these
earthly
things
,
yet
we
cannot
haue
the
fruition
of
thē
Nulla
re
fruitur
anima
cum
libertate
,
nisi
qua
fruitur
cum
secur
tate
:
nemo
autem
s●curus
est
in
ijs
bonis
quae
potest
inuitus
amittere
.
August
.
de
lib
.
arbit
.
lib
.
2.
cap
.
14.
with
any
quietnes
of
mind
,
or
peaceable
comfort
;
for
as
one
saith
,
the
soul
enioieth
nothing
with
liberty
,
vnlesse
it
enioy
it
with
security
,
&
no
man
can
be
secure
in
the
fruition
of
those
things
which
he
esteemeth
good
;
if
hee
may
lose
them
whether
he
will
or
no
.
Seeing
therefore
these
worldly
things
are
momentanie
and
vncertaine
,
from
hence
we
gather
that
they
are
not
truely
good
,
nor
of
any
great
worth
or
excellencie
;
for
that
which
is
truely
good
,
as
it
cannot
be
receiued
vnwillingly
,
so
neither
can
it
be
vnwillingly
lost
,
but
remaineth
with
the
owners
to
their
perpetuall
comfort
;
where
as
these
worldly
§.
Sect
.
5.
That
the
corruptibility
of
worldly
things
should
weane
our
hearts
from
their
fond
loue
.
Potes
aurum
perdere
&
nolens
,
&c.
bonum
verò
quo
verè
bonus
es
,
nec
inuitus
accipis
nec
inuitus
amittis
.
August
.
tom
.
10.
Serm
.
12.
vanities
are
but
of
momentany
continuance
,
and
may
euery
day
,
whether
we
will
or
no
,
bee
taken
from
vs
,
leauing
behind
them
a
proportionable
sorrow
,
according
to
the
quantity
of
their
supposed
goodnesse
;
so
that
though
a
mans
ioy
were
neuer
so
great
in
their
fruition
,
it
shall
at
their
last
farewell
be
matched
,
if
not
ouermatched
with
bitter
griefe
.
In
respect
whereof
when
this
day
of
parting
commeth
,
a
man
would
willingly
desire
,
that
his
comforts
and
delights
in
those
things
which
he
formerly
affected
had
been
lesse
,
that
now
also
he
might
haue
lesse
sorrow
.
Whereby
it
appeareth
that
there
can
be
no
great
happinesse
in
any
thing
which
is
but
of
momentany
continuance
,
and
that
nothing
is
much
to
be
desired
which
is
mortall
and
must
end
:
because
when
the
time
is
once
past
,
though
it
haue
been
neuer
so
long
,
it
will
appeare
to
those
who
looke
backe
vpon
it
,
but
as
a
moment
;
and
the
greater
ioy
it
hath
brought
in
the
fruition
,
the
the
greater
griefe
wil
it
also
bring
,
because
at
last
they
are
depriued
of
it
.
Againe
,
seeing
these
worldly
vanities
are
momentany
and
vncertaine
,
from
hence
it
necessarily
followeth
that
the
hope
,
confidence
,
and
comforts
of
worldly
men
,
which
are
built
vpon
this
weake
and
rotten
foundation
must
also
be
vncertaine
and
deceitfull
.
So
Bildad
saith
,
that
the
hypocrites
hope
shall
perish
,
his
confidence
also
shall
be
cut
off
,
and
his
Iob
8.
13.
14.
15.
trust
shall
be
as
the
house
of
a
spider
;
he
shall
leane
vpon
his
house
,
but
it
shall
not
stand
;
he
shall
hold
him
fast
by
it
,
yet
shall
it
not
endure
.
And
the
Author
of
the
booke
of
Wisdome
affirmeth
,
that
the
hope
of
the
vngodly
is
like
the
dust
that
is
blowen
away
Wisd
.
5.
14.
with
the
wind
,
and
like
a
thinne
fome
,
that
is
scattered
abroad
with
the
storme
,
&
as
the
smoke
which
is
dispersed
with
the
wind
,
and
as
the
remembrance
of
him
passeth
,
that
tarieth
but
for
a
day
.
And
in
regard
of
this
momentany
vncertaintie
of
earthly
vanities
,
the
Prophet
Esay
compareth
the
indeauours
of
worldly
men
,
in
seeking
to
obtaine
and
possesse
these
mutable
and
Esay
59.
5.
vnconstant
things
,
to
the
weauing
of
the
spiders
web
;
for
as
to
this
idle
work
there
is
required
great
industry
and
labour
,
and
being
made
,
it
is
of
no
continuance
,
because
euery
blast
of
wind
is
ready
to
break
it
,
&
euery
beesome
to
brush
it
down
:
so
these
worldly
vanities
are
compassed
with
great
paines
,
and
when
with
careful
toile
we
haue
obtained
thē
,
euery
blast
of
aduerse
casualty
,
euery
brush
of
outward
violence
is
readie
to
blow
thē
away
,
&
break
thē
downe
.
And
in
the
same
respect
the
world
by
others
,
is
fitly
compared
to
the
Moone
,
who
in
her
chiefe
brightnes
hath
her
shining
mingled
with
spots
,
and
is
alwaies
mutable
:
so
the
world
,
though
it
make
a
glittering
shew
,
is
spotted
in
his
greatest
glory
,
with
miseries
&
aduersities
,
and
this
shining
brightnes
in
the
space
of
a
few
daies
is
turned
to
black
and
vncomfortable
darknes
.
And
therefore
Apocal
.
12.
●
.
Cureaquae
ad
vsum
diuturna
esse
non
possunt
,
ad
supplicium
diuturna
d●posces
?
Ambr.
in
Luc
.
4.
tom
.
5
how
glorious
soeuer
it
seemeth
,
the
wise
Christian
wil
not
set
it
on
his
head
,
nor
at
his
hart
,
but
with
the
woman
in
the
Reuelation
,
wil
tread
this
vnconstant
Moone
vnder
his
feet
,
and
contemne
these
momentany
vanities
,
which
though
we
could
stay
with
them
,
are
continually
in
readines
to
flie
from
vs.
Especially
he
who
truly
considereth
this
momentany
vncertainty
of
these
earthly
trifles
,
will
carefully
take
heed
that
he
do
not
with
the
least
sin
compasse
the
greatest
good
,
and
therby
hazard
his
eternall
ioyes
,
and
indanger
himselfe
to
perpetuall
punishments
;
for
what
folly
is
it
for
any
,
to
buy
these
momentany
and
vnconstant
vanities
at
the
high
price
of
euerlasting
torments
,
&
for
a
short
&
salse
ioy
,
to
hazard
body
&
soule
to
neuer
ending
punishments
?
And
when
with
these
worldly
baits
he
is
allured
vnto
sin
,
he
will
be
ready
to
say
with
that
godly
Aeternus
promisit
aeternus
.
Si
credidero
,
ex
mortali
fiam
aeternu●
,
&c.
August
.
Tom
.
10.
Serm
.
●9
.
in
Luc
.
13.
Father
:
The
eternal
God
hath
promised
me
eternall
ioyes
;
and
if
I
beleeue
him
,
I
also
of
a
mortall
man
,
shal
be
made
eternall
:
why
thē
O
impure
world
,
why
then
doest
thou
mutter
in
mine
eares
thy
bewitching
charmes
?
why
dost
thou
seek
to
seduce
me
out
of
the
right
way
?
thou
wouldest
for
loue
of
thee
withhold
me
from
eternity
,
and
yet
thy self
art
ready
to
perish
.
O
what
wouldest
thou
do
if
thy
ioies
were
permanent
?
if
thou
were
truly
sweet
,
whom
wouldest
thou
not
deceiue
;
when
as
being
bitter
,
thou
counterfeitest
pleasing
nourishment
?
And
yet
though
the
world
were
sincerely
sweete
,
without
the
mixture
of
any
gall
of
miserie
,
there
were
little
reason
,
why
we
should
match
it
in
our
loue
with
our
gratious
God
,
seeing
it
were
all
but
a
drop
in
comparison
of
this
infinit
ocean
of
sweetnes
;
if
this
creature
should
endure
for
euer
,
yet
how
much
more
should
we
loue
the
Creator
,
from
whom
it
hath
receiued
all
it
goodnes
,
as
a
little
sparke
from
a
great
fire
?
how
much
more
then
should
we
now
neglect
it
in
comparison
of
that
infinit
goodnes
,
seeing
his
sweetes
are
bitternes
?
&
if
in
respect
of
him
,
we
might
well
contemne
it
though
it
were
permanent
,
let
vs
now
much
more
contemne
it
,
because
it
is
transitorie
.
And
seeing
as
the
Apostle
speaketh
,
he
that
soweth
to
his
flesh
,
shal
of
his
flesh
reape
corruption
,
let
vs
sow
Galath
.
6.
8.
to
the
spirit
,
that
of
the
spirit
we
may
reape
life
euerlasting
.
But
let
vs
consider
the
vanity
of
worldly
things
in
the
speciall
§.
Sect
.
6.
That
worldly
honors
are
momentanie
and
vncertaine
.
instances
.
And
first
,
what
can
be
more
vncertaine
and
momentanie
then
honors
and
preferment
,
which
though
they
stand
against
the
violence
of
outward
accidents
,
yet
oftentimes
fall
with
their
owne
waight
?
for
how
many
are
there
,
who
hauing
with
great
paines
climed
vp
step
by
step
the
ladder
of
honor
,
are
in
a
moment
cast
downe
by
a
superiour
power
into
the
lowest
degree
of
disgrace
and
contempt
?
how
many
hauing
with
much
sweat
and
labour
ascended
almost
to
the
highest
top
of
the
steepe
craggie
rocke
of
honor
and
glorie
,
do
misse
their
footing
,
and
so
tumble
downe
into
the
lowest
bottome
of
a
despised
condition
?
Looke
vpon
the
example
of
our
first
parents
,
who
not
content
with
the
glorious
condition
of
the
most
excellent
creatures
,
but
climing
higher
,
and
aspiring
to
the
glorie
of
their
Creator
,
got
a
fall
as
low
as
hell
it selfe
,
and
made
themselues
equall
to
the
damned
spirits
,
had
not
God
in
mercie
raised
them
vp
.
Looke
vpon
the
example
of
Haman
,
who
in
the
middest
of
all
his
glorie
was
vtterly
disgraced
,
and
adiudged
to
die
a
shamefull
death
.
So
Nebuchadnezer
whilest
he
would
be
more
then
a
man
,
and
worshipped
as
a
god
,
was
suddenly
deposed
from
his
regall
throne
,
and
became
equall
with
the
brutish
creatures
.
In
respect
of
which
momentany
vncertaintie
of
worldly
honor
;
it
hath
(
as
one
obserueth
)
it
name
of
Gloria
vana
dicitur
quia
euanida
est
,
&
nihil
habet
stabile
neque
firmum
.
&c.
Chrysost
.
in
Gen.
6.
hom
.
22.
vaine
glorie
giuen
vnto
it
,
and
is
called
vaine
,
because
it
vanisheth
,
and
hath
nothing
firme
and
stable
in
it
,
but
is
only
a
deception
of
the
sight
,
flying
away
before
it
fully
appeareth
.
In
which
regard
it
may
be
compared
vnto
a
flash
of
lightning
,
which
for
the
instant
filleth
the
whole
aire
with
glorious
brightnes
,
but
presently
is
turned
into
grosse
and
more
then
vsuall
darknes
,
;
or
to
a
bubble
,
which
commonly
is
no
sooner
made
then
broken
;
because
it
is
suddenly
blowne
vp
(
as
it
were
)
with
the
breath
of
the
vulgar
people
,
and
with
the
same
as
suddenly
broken
.
Others
compare
it
to
the
dust
or
chaffe
carried
aloft
by
the
violence
of
the
wind
,
which
of
it
August
.
Tom
.
10.
Serm
.
109.
selfe
falleth
downe
to
the
ground
,
when
it
accidentall
helpe
ceaseth
;
to
the
smoake
,
which
the
higher
it
is
aduanced
the
more
easily
it
is
dispersed
,
&
the
sooner
vanisheth
;
to
a
cloud
,
Gregor
.
Moral
.
lib
.
16.
cap
.
5.
which
by
the
same
Sunne
,
and
in
the
same
day
,
is
drawne
vp
,
and
dissolued
or
consumed
;
to
the
dew
,
which
falleth
ouernight
,
and
the
next
morning
vanisheth
;
and
to
a
bladder
,
which
the
more
it
is
blowne
,
the
more
it
swelleth
,
and
the
neerer
it
is
to
bursting
.
But
most
fitly
is
the
momentany
continuance
of
an
honorable
condition
,
by
the
Prophet
Esay
expressed
,
when
he
compareth
the
glorie
of
man
to
the
flower
of
the
field
,
which
one
day
flourisheth
more
gloriously
then
Salomon
in
all
his
royaltie
,
and
the
next
withereth
and
fadeth
away
:
one
day
it
is
worne
in
the
bosome
of
Princes
;
and
the
Honor
mundanus
claudo
pede
pedetentim
accedit
;
sed
ocyus
simu●que
auolat
.
Ambros
.
in
Psalm
.
48.
day
following
carelessely
neglected
,
and
cast
vpon
a
dunghill
.
Neither
doth
this
worldly
honor
take
as
great
leasure
in
departing
,
as
it
doth
in
approching
,
but
(
as
one
saith
)
it
commeth
haltingly
and
slowly
,
as
it
were
on
lame
legs
;
but
all
at
once
it
flieth
away
,
and
posteth
from
vs
(
as
it
were
)
with
winged
haste
:
nor
doth
greatnes
of
aduancement
in
this
case
giue
any
priuiledge
,
or
yeeld
any
support
,
yea
rather
the
higher
men
are
extolled
and
lifted
vp
,
the
greater
and
more
vnrecouerable
is
their
downefall
;
euen
as
he
who
falleth
of
a
low
stoole
,
receiueth
no
great
hurt
,
and
easily
riseth
againe
,
and
recouereth
himselfe
,
whereas
he
who
falleth
from
an
high
steeple
,
or
the
top
of
a
loftie
tree
,
is
mortally
bruised
,
if
not
dismembred
and
shattered
in
pieces
.
And
thus
(
as
one
obserueth
)
Adam
had
the
more
grieuous
downefall
,
because
Grauius
Adam
in
Paradiso
cecidit
,
quam
si
cecidisset
in
terra
.
De
altissimis
cadere
praecipitium
est
,
in
planis
lapsus
dicitur
.
Ambros
.
in
Psalm
.
36.
Tom
.
4.
he
fell
in
Paradise
,
from
a
most
high
and
glorious
condition
:
for
to
be
ouerthrowne
from
an
high
place
is
an
head-long
downefall
,
whereas
it
is
but
a
slip
or
foile
to
fall
on
plaine
ground
.
The
reason
hereof
is
,
because
the
more
highly
men
are
aduanced
,
the
greater
commonly
is
their
pride
;
and
the
more
full
they
are
of
the
wind
of
vaine-glory
,
the
neerer
they
are
to
bursting
;
because
the
Lord
opposing
against
the
proud
man
aboue
all
other
sinners
,
by
reason
of
all
others
he
most
opposeth
against
him
,
doth
cast
him
suddenly
downe
,
and
bringeth
him
to
nought
,
when
he
is
most
secure
,
and
standeth
strongest
,
and
out
of
danger
of
falling
in
his
owne
conceit
.
So
Zophar
speaking
of
the
wicked
man
,
saith
,
that
though
his
excellencie
should
mount
vp
to
the
heauen
,
and
his
Iob
20.
6.
7.
8.
head
reach
vnto
the
clouds
;
yet
shall
he
perish
for
euer
like
his
dung
;
and
they
which
haue
seene
him
shall
say
,
where
is
hee
?
hee
shall
flie
away
as
a
dreame
,
and
they
shall
not
find
him
,
and
shall
passe
away
as
a
vision
of
the
night
.
And
the
Wise
man
affirmeth
,
Prou.
16.
5.
18.
that
all
which
are
proud
in
heart
are
an
abomination
vnto
the
Lord
,
and
though
they
ioyne
hand
in
hand
,
yet
they
shall
not
be
vnpunished
:
and
consequently
,
that
pride
goeth
before
destruction
,
and
an
high
mind
before
the
fall
.
Yea
so
doth
the
Lord
abhorre
the
proud
,
that
he
contenteth
not
himselfe
to
haue
brought
them
to
ruine
,
but
subuerteth
and
destroyeth
his
house
and
familie
,
as
elsewhere
he
speaketh
.
And
therefore
seeing
worldly
honors
are
momentanie
and
vncertaine
,
begetting
Prou.
15.
25.
in
vs
pride
,
and
pride
destruction
,
let
vs
not
foolishly
affect
,
and
set
our
hearts
vpon
them
,
seeing
men
are
but
thus
aduanced
that
they
may
catch
the
more
grieuous
downefal
,
the
world
vsing
them
herein
like
a
cunning
wrastler
,
who
lifteth
them
vp
highest
,
to
whom
it
meaneth
to
giue
the
most
dangerous
ouerthrow
;
but
rather
let
vs
esteeme
and
seeke
Gloria
seculi
non
descendit
cum
peccatore
;
sed
gloria
virtutis
ascend●t
cum
innocente
,
&c.
Ambros
.
in
Psal
.
48.
the
true
honour
of
vertue
and
godlinesse
:
for
(
as
one
saith
)
the
glory
of
the
world
doth
not
descend
with
the
sinner
;
but
the
glory
of
goodnesse
will
ascend
with
the
vertuous
.
And
if
wee
will
bee
wisely
ambitious
,
let
vs
despise
these
earthly
honours
,
and
aspire
to
that
excellent
dignitie
and
aduancement
,
of
being
the
sonnes
of
the
glorious
king
of
heauen
and
earth
,
brethren
to
the
son
of
God
,
and
heires
apparant
to
the
crown
of
glory
;
which
honour
all
shall
certainely
obtaine
,
which
doe
loue
and
seeke
it
,
and
being
obtained
,
shall
eternally
enioy
it
.
But
as
earthly
honours
are
momentanie
and
transitorie
,
so
§.
Sect
.
7.
That
worldly
riches
are
momentan●
,
and
transitorie
.
there
is
no
more
constancie
or
perpetuitie
in
worldly
riches
;
for
when
with
great
labour
they
are
obtained
,
there
is
no
certainty
in
their
possession
,
seeing
within
a
short
time
they
shall
be
taken
away
from
vs
,
or
wee
from
them
,
either
they
shall
haue
their
end
,
or
we
our
end
,
they
shall
leaue
vs
,
or
we
them
.
And
in
the
meane
while
they
are
subiect
to
innumerable
casualties
;
for
the
moth
may
eate
them
,
the
rust
may
Diuitiae
habent
finem
suum
,
aut
finem
tuum
.
consume
them
,
theeues
may
steale
them
,
fire
may
burne
them
;
yea
oftentimes
of
themselues
they
melt
away
like
butter
in
the
sunne
;
or
are
taken
away
by
outward
force
and
violence
:
for
the
world
vseth
men
like
spunges
;
sometime
it
filleth
them
full
,
and
soone
after
squeeseth
all
out
againe
:
one
day
it
maketh
them
to
surfet
of
satiety
,
and
within
a
few
daies
after
pineth
them
with
want
.
In
regard
of
which
vnconstanstancie
and
corruptibility
of
riches
,
they
are
called
by
the
Apostle
vncertaine
riches
,
in
which
we
may
repose
no
trust
and
1.
Tim
.
6.
17.
Pro
.
13.
11.
confidence
.
And
by
the
Wise
man
,
the
riches
of
vanity
,
because
they
are
continually
ready
to
vanish
,
&
to
come
to
nothing
.
Neither
are
they
in
truth
substance
,
as
they
are
called
,
or
true
and
substantial
riches
;
but
rather
shadowes
,
&
dreams
,
which
seeme
something
whilest
we
sleepe
in
sinne
,
but
vanish
away
as
things
of
no
worth
,
when
we
are
awakened
by
Gods
spirit
.
To
which
purpose
one
saith
:
Call
not
these
riches
which
are
not
so
in
truth
,
seeing
they
are
full
of
pouerty
,
and
obnoxious
to
innumerable
casualties
.
For
what
kind
of
riches
are
these
,
for
whose
sake
thou
standest
in
feare
of
the
thiefe
,
yea
of
thine
owne
seruants
,
lest
they
kill
,
robbe
thee
,
and
runne
away
?
If
they
were
August
.
Serm
.
35.
tom
.
10.
true
riches
they
would
bring
vnto
thee
security
,
and
when
thou
once
haddest
them
,
thou
couldest
neuer
lose
them
.
As
long
as
they
are
in
the
earth
,
they
are
not
true
riches
.
And
therefore
when
the
world
calleth
them
riches
,
our
Sauiour
Christ
addeth
,
of
iniquity
.
Call
them
then
by
what
names
you
will
,
stile
them
as
you
please
,
with
the
glorious
titles
of
inheritances
,
fee
simples
,
and
perpetuities
,
yet
in
truth
they
are
but
vncertaine
vanities
,
and
momentanie
moueables
,
which
are
still
flitting
from
vs
,
or
we
from
them
.
So
the
Wise
man
telleth
vs
,
that
riches
remaine
Pro
.
27.
24.
not
alway
,
nor
the
crowne
from
generation
to
generation
.
Yea
oftentimes
they
suddenly
depart
,
and
forsake
vs
without
giuing
warning
,
or
taking
leaue
;
in
which
respect
they
are
not
onely
current
,
as
we
call
our
coine
,
hasting
away
as
fast
as
their
legs
will
beare
them
,
but
volant
also
,
as
the
Wise
man
maketh
them
,
where
he
giueth
them
the
wings
of
an
Eagle
to
expresse
their
hast
in
flying
from
vs
:
Wilt
thou
(
saith
hee
)
cast
thine
eyes
vpon
that
which
is
nothing
?
for
riches
taketh
her
Pro
23.
5.
to
her
wings
as
an
Eagle
,
and
flieth
into
heauen
.
So
our
Sauiour
Christ
sheweth
this
corruptibility
of
riches
,
where
he
exhorteth
vs
,
not
to
lay
vp
treasures
for
our selues
vpon
the
earth
,
Ma●
.
6.
19.
where
the
moth
and
canker
doe
corrupt
,
and
where
theeues
dig
thorow
and
steale
.
And
the
Apostle
expresseth
it
,
where
he
attributeth
vnto
gold
,
the
epithete
of
perishing
,
and
calleth
it
1.
Pet
.
1.
7.
18.
and
siluer
things
corruptible
.
Neither
in
truth
is
there
any
kind
of
riches
which
are
not
subiect
to
this
corruptibility
,
or
exempted
from
continuall
danger
of
perishing
.
For
if
we
are
rich
in
treasures
,
the
theeues
may
steale
them
,
if
in
ships
and
merchandise
,
the
sea
may
swallow
them
,
or
pirats
spoile
them
;
if
in
apparell
and
goodly
furniture
,
the
mothes
may
consume
and
eate
them
;
if
in
corne
fields
,
the
blasting
and
mildewes
may
destroy
them
;
if
in
cattell
and
sheepe
,
they
are
in
danger
of
the
rot
and
murraine
;
if
in
gold
and
siluer
,
the
rust
and
canker
may
fret
them
,
or
they
may
bee
taken
away
by
violence
or
deceit
;
if
in
buildings
,
the
fire
may
consume
them
;
if
in
lands
and
possessions
,
the
title
may
be
called
into
question
,
and
indangered
by
euery
vnconscionable
lawyer
,
or
contentious
person
.
Nor
can
our
care
and
diligence
preuent
these
dangers
,
or
secure
vnto
vs
the
things
we
enioy
;
Eccles
.
5.
13.
yea
rather
(
as
the
Wise
man
telleth
vs
)
riches
do
often
perish
euen
by
our
trauell
▪
and
the
more
wee
labour
to
hold
them
,
the
sooner
they
forsake
vs
;
like
water
in
the
hand
,
which
is
lost
with
griping
.
And
the
reason
hereof
is
,
because
wee
are
not
absolute
owners
of
them
,
but
our
great
lord
and
master
which
hath
chiefe
right
vnto
them
,
doth
dispose
of
them
according
to
his
owne
pleasure
,
giuing
,
and
taking
away
,
enriching
,
and
making
poore
,
whom
,
and
when
hee
will
.
So
that
though
we
haue
neuer
so
great
an
heape
of
this
shining
dust
of
gold
and
siluer
,
yet
if
he
but
blow
vpon
it
,
it
will
presently
flie
away
,
as
himselfe
speaketh
by
his
prophet
.
In
Hag
.
1.
9.
which
respect
the
Wise
man
saith
,
that
the
treasures
of
wickednesse
Pro
.
10.
2.
3.
profit
nothing
,
because
God
casteth
away
the
substance
of
the
wicked
:
an
example
whereof
we
haue
in
the
whore
of
Babylon
,
who
being
rich
in
fine
linnen
,
purple
,
&
skarlet
,
gold
,
Apoc
.
18.
16.
17.
precious
stones
,
and
pearles
,
is
said
to
haue
all
her
riches
in
one
houre
brought
to
desolation
.
In
regard
of
which
vnconstancie
,
Chrysost
.
de
poeniten
.
Homil
.
7
:
tom
.
5.
and
momentanie
continuance
of
wealth
and
worldly
treasures
,
they
are
fitly
compared
to
fugitiue
seruants
,
who
will
not
stay
long
in
any
place
,
but
runne
from
master
to
master
:
whereof
it
is
that
worldlings
hauing
no
assurance
of
them
,
and
yet
doting
in
their
loue
,
do
keepe
them
vnder
the
safest
custod●e
of
bolts
and
barres
,
locke
and
key
,
and
watch
ouer
them
continually
with
vigilant
and
carking
care
,
for
feare
they
should
make
an
escape
,
and
so
depriue
them
of
their
seruice
.
And
yet
such
is
the
follie
of
worldly
men
,
that
though
they
§.
Sect
.
18.
That
riches
are
daily
in
danger
of
losing
;
and
that
the
greater
losse
brings
the
greater
griefe
▪
are
taught
by
continuall
experience
of
others
losses
,
that
their
riches
are
also
momentanie
,
yet
doe
they
dreame
that
their
owne
will
be
permanent
and
perpetuall
,
and
that
they
shall
long
enioy
their
wealth
themselues
,
and
after
leaue
it
to
their
children
for
many
generations
.
Which
vaine
hopes
when
as
they
faile
,
and
their
riches
contrary
to
their
expectation
are
taken
from
them
;
they
torment
themselues
with
bitter
griefe
,
and
the
greater
their
riches
haue
been
,
the
greater
is
their
sorrow
for
their
losse
,
vexing
themselues
the
more
,
by
how
much
the
more
they
haue
abounded
.
And
thus
the
grief
of
a
lost
kingdome
,
pierceth
the
heart
with
far
greater
sorrow
,
then
hee
who
hath
lost
but
a
small
lordship
.
Thus
the
merchant
more
bewaileth
the
wracke
of
his
rich
ship
,
then
the
poore
fisherman
his
little
boate
;
and
the
rich
man
being
robbed
of
all
his
treasures
,
taketh
his
losse
much
more
heauilie
,
then
a
poore
man
who
is
spoiled
of
some
worthlesse
trifles
,
though
they
be
his
whole
substance
.
In
which
respect
riches
are
right
runawaies
,
which
are
kept
with
great
care
,
and
alwaies
do
their
masters
more
hurt
at
their
parting
,
then
they
haue
done
them
good
in
their
whole
seruice
.
And
therfore
seeing
these
earthly
riches
are
alwaies
momentanie
,
and
oftentimes
harmeful
,
let
it
be
far
from
any
Christian
from
fixing
his
hart
vpon
these
vnconstant
and
fickle
vanities
,
which
like
the
waues
of
the
sea
rising
and
falling
,
will
tosse
it
vp
and
downe
in
the
restlesse
motion
of
hope
,
care
and
feare
.
Farre
be
it
from
vs
who
professe
godlinesse
,
either
to
compasse
or
keepe
these
vncertaine
and
flitting
trifles
,
by
vnlawfull
meanes
,
and
for
their
sake
by
sin
to
hazard
the
eternall
ioyes
of
heauen
,
and
to
cast
our selues
headlong
into
hell
;
seeing
Cum
diuitiae
sint
caducae
,
poena
perpetua
est
.
Ambros
.
in
Luc
.
4.
the
things
wee
gaine
are
transitorie
,
and
the
things
wee
lose
permanent
and
perpetuall
;
the
pleasures
which
we
take
in
our
earthly
treasures
vnconstant
,
and
momentanie
,
and
the
torments
which
attend
vpon
their
sinfull
fruition
endlesse
and
euerlasting
;
in
which
respect
the
Apostle
Iames
thus
Iam
.
5.
1.
2.
speaketh
to
couetous
misers
;
Goe
to
now
ye
rich
men
,
weepe
and
houle
,
for
your
miseries
which
shall
come
vpon
you
.
Your
riches
are
corrupt
,
and
your
garments
motheaten
.
Your
gold
and
siluer
is
cankred
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
.
Ye
haue
heaped
vp
treasure
for
the
last
daies
;
euen
the
treasure
of
wrath
against
the
day
Rom
.
2.
5.
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
,
as
the
Apostle
Paul
expoundeth
it
.
And
therefore
let
vs
not
set
our
hearts
vpon
these
momentanie
and
flitting
vanities
,
but
rather
vpon
those
substantiall
treasures
,
Gods
spirituall
graces
and
heauenly
ioyes
;
which
as
they
are
infinitely
of
more
worth
;
so
are
they
eternall
and
euerlasting
,
and
shall
neuer
be
taken
from
vs
,
or
we
from
them
.
For
when
wee
haue
enioyed
them
ten
thousand
times
the
age
of
a
man
,
there
shall
not
the
least
moment
of
our
time
be
spent
,
but
at
the
end
of
so
many
yeeres
,
our
ioyes
shall
be
so
far
from
ending
,
as
they
were
in
their
first
beginning
.
When
therefore
the
world
calleth
and
allureth
vs
,
to
seat
our
affections
vpon
these
moueable
and
momentanie
vanities
,
let
vs
stop
our
eares
against
his
bewitching
inticements
,
and
hearken
vnto
the
call
of
sauing
wisdome
and
true
godlines
,
promising
vs
long-lasting
treasures
,
and
an
heauenly
inheritance
which
shall
neuer
haue
end
.
Riches
(
saith
she
)
and
honor
are
with
me
,
euen
durable
riches
Prou.
8.
18.
21.
and
righteousnes
:
my
fruit
is
better
then
gold
,
euen
then
fine
gold
,
and
my
reuenewes
better
then
fine
siluer
;
I
cause
to
walke
in
the
way
of
righteousnesse
,
and
in
the
middest
of
the
pathes
of
iudgement
,
that
I
may
cause
them
that
loue
me
to
inherit
substance
,
and
I
will
fill
their
treasures
.
Or
if
our
hearts
be
so
fixed
to
our
earthly
riches
,
that
we
§.
Sect
.
9.
The
best
way
to
preserue
riches
from
losing
.
will
not
heare
of
leauing
them
,
let
vs
learne
at
least
to
loue
them
wisely
,
and
so
as
we
may
euer
inioy
our
loue
;
the
which
we
cannot
do
by
keeping
them
in
earth
,
where
they
are
subiect
to
corruptibilitie
,
as
our
Sauiour
teacheth
vs
;
but
by
laying
Matth
.
6.
19.
20
them
vp
in
heauen
,
where
neither
the
moth
nor
canker
corrupteth
,
and
where
theeues
neither
d●g
thorow
,
nor
steale
.
Let
vs
vse
them
as
comfortable
helpes
in
our
iorney
to
our
owne
countrie
,
and
as
meanes
to
assure
vnto
vs
the
fruition
of
our
heauenly
ioyes
;
and
as
our
Sauiour
exhorteth
vs
,
Let
vs
make
Luke
16.
9.
and
12.
33.
vs
friends
with
the
riches
of
iniquitie
,
that
when
we
shall
want
,
we
may
be
receiued
into
euerlasting
habitations
:
and
if
we
would
for
euer
possesse
neuer
decaying
riches
,
let
vs
,
as
our
Sauiour
counselleth
vs
,
sell
that
we
haue
,
and
giue
almes
,
make
vs
bags
which
wax
not
old
,
a
treasure
that
can
neuer
faile
in
heauen
,
where
no
theefe
commeth
,
nor
moth
corrupteth
.
For
keepe
them
long
we
cannot
,
seeing
they
are
vnconstant
and
stil
flying
,
and
we
mortall
and
daily
dying
;
but
the
best
way
for
euer
to
enioy
them
,
is
to
send
them
before
vs
by
the
Lords
factors
,
the
poore
members
of
Iesus
Christ
,
into
our
heauenly
countrie
,
where
they
shall
for
euer
be
reserued
for
vs.
For
howsoeuer
our
goods
are
momentanie
,
our
good
deeds
shall
be
euerlasting
,
though
our
riches
be
corruptible
,
yet
our
Christian
liberalitie
,
mercie
,
and
righteousnes
shall
remaine
for
euer
;
according
to
that
,
he
hath
distributed
and
giuen
to
the
poore
,
his
righteousnes
remaineth
for
euer
,
his
horne
shall
be
exalted
with
Psalm
.
112.
3.
9.
2.
Cor
.
9.
9.
glorie
.
And
therefore
the
surest
way
to
keepe
our
treasures
for
euer
,
is
to
bestow
them
vpon
the
poore
,
and
vpon
charitable
and
Christian
vses
,
;
for
whilest
we
thus
lay
them
out
,
we
eternally
keepe
them
,
and
in
thus
parting
with
them
,
we
for
euer
reserue
them
:
whereas
if
we
lock
them
vp
we
lose
them
,
if
we
keepe
them
in
our
owne
custodie
,
though
it
be
vnder
locke
and
key
,
bolt
and
barre
,
we
shall
surely
be
spoiled
of
them
,
if
not
by
theeues
,
yet
at
least
by
death
;
if
we
giue
not
a
peny
to
the
poore
,
we
shall
not
find
a
peny
of
all
our
rich
treasures
which
we
had
in
earth
,
in
the
world
to
come
:
and
they
who
with
the
rich
glutton
will
not
giue
the
crummes
Luke
16.
21.
24.
of
their
tables
,
to
the
reliefe
of
those
who
are
in
penurie
and
miserie
,
crying
out
for
hunger
,
and
begging
their
almes
;
shal
with
him
crie
out
in
hell
torments
,
for
a
drop
of
cold
water
to
coole
their
tongues
,
and
shall
not
receiue
it
.
Let
vs
learne
of
husbandmen
to
cast
away
our
corne
that
we
may
keepe
it
,
and
sow
liberally
,
that
we
may
reape
a
plentifull
haruest
:
yea
let
vs
learne
of
rich
misers
in
the
generall
,
to
chuse
the
surest
and
safest
place
for
the
keeping
of
our
treasure
,
though
not
in
the
particular
,
to
make
their
choice
of
the
earth
,
where
there
is
no
treasurie
vnto
which
we
may
securely
commit
it
;
but
let
Diuitiae
seculares
si
desunt
non
per
mala
opera
quaerantur
in
mundo
;
si
autem
adsunt
,
per
bona
opera
seruentur
in
coelo
.
August
.
ad
Bonifac
.
epist
.
205.
Tom
.
2.
Auarus
non
est
verus
amator
thesauri
sui
,
malè
tenendo
perdit
,
multùm
diligendo
amittit
.
August
.
Serm
.
245.
Tom
.
10.
vs
lay
it
vp
in
heauen
,
and
desire
to
haue
it
reserued
in
Gods
own
custody
,
where
it
shal
not
only
remaine
safe
for
our
vse
,
but
be
increased
vnto
vs
a
thousand
fold
,
and
of
momentanie
moueables
become
an
euerlasting
and
most
glorious
inheritance
.
And
this
counsell
an
ancient
Father
giueth
vs
;
If
(
saith
he
)
worldly
riches
be
wanting
,
let
vs
not
by
euill
works
seek
them
on
earth
;
if
they
do
abound
,
let
vs
by
good
workes
reserue
them
in
heauen
.
For
(
as
he
saith
in
another
place
)
if
we
couetously
hord
them
vp
,
and
will
not
part
with
them
to
good
and
charitable
vses
,
we
may
be
said
indeed
to
loue
our
riches
,
but
it
is
fondly
and
foolishly
,
killing
and
destroying
them
with
ouermuch
kindnes
,
whilest
we
hug
them
too
hard
in
our
bosomes
;
but
not
truely
and
wisely
,
for
by
euill
keeping
,
we
make
them
to
perish
in
our
hands
,
and
by
fond
louing
them
we
eternally
lose
them
:
whereas
if
we
loued
them
aright
,
we
would
send
them
before
vs
into
heauen
,
whither
we
shall
shortly
follow
after
,
and
they
remaine
with
vs
,
and
we
with
them
for
euermore
.
Finally
,
as
worldly
honors
and
riches
,
so
also
worldly
pleasures
§.
Sect
.
10.
That
worldly
pleasures
are
short
and
momentany
.
and
delights
are
short
and
momentanie
;
like
vnto
delightfull
dreames
,
which
please
for
the
present
,
but
vanish
away
when
one
awaketh
:
for
when
men
with
great
paines
and
labour
haue
procured
for
themselues
these
worldly
pleasures
,
they
are
readie
to
forsake
them
,
as
soone
as
they
salute
them
,
and
to
end
in
their
fruition
,
dying
(
as
it
were
)
in
the
verie
birth
.
Thus
do
the
pleasures
of
eating
and
drinking
presently
vanish
,
as
soone
as
the
meat
and
drinke
is
swallowed
into
the
stomacke
;
thus
sports
and
pastimes
are
inioyed
and
ended
in
the
same
moment
;
thus
sweet
musicke
delighteth
only
whilest
it
is
in
hearing
,
the
pleasure
and
sound
at
once
leauing
vs
;
and
finally
,
thus
goodly
maskes
and
shewes
,
giue
only
delight
whilest
they
are
looked
vpon
,
and
like
apparitions
no
sooner
appeare
,
then
vanish
.
In
a
word
,
though
we
should
enioy
all
worldly
delights
euen
our
whole
life
,
some
few
daies
excepted
,
all
that
are
passed
would
not
minister
any
comfort
,
to
cheare
and
vphold
vs
in
this
short
time
of
their
absence
,
and
so
is
all
the
ioy
of
pleasures
tied
to
their
presence
,
that
though
we
should
enioy
them
the
age
of
Methuselah
,
Ecclesiasticus
11.
27.
one
houres
aduersitie
would
make
them
all
to
be
forgotten
,
vnlesse
they
be
called
to
mind
,
as
arguments
to
aggrauate
our
present
vnhappines
,
because
now
when
we
need
most
comfort
,
we
are
forsaken
of
all
our
former
delights
.
And
this
momentanie
continuance
of
pleasures
,
is
by
Zophar
plainly
expressed
,
where
he
obserueth
,
that
of
old
,
and
euer
Iob
20.
4.
5.
since
God
placed
man
vpon
the
earth
,
the
reioycing
of
the
wicked
hath
been
short
,
and
that
the
ioy
of
hypocrites
hath
lasted
but
for
a
moment
.
And
the
Wise
man
familiarly
explaineth
it
,
by
comparing
these
worldly
delights
to
the
noise
of
thornes
vnder
the
pot
,
which
howsoeuer
for
the
instant
they
make
a
great
crackling
,
and
a
glorious
blaze
,
yet
euery
one
knoweth
,
that
Eccles
.
7.
8.
as
they
are
suddenly
kindled
,
so
also
they
are
as
suddenly
extinguished
;
for
howsoeuer
they
delight
for
the
instant
,
yet
they
perish
in
the
very
tasting
,
and
passe
away
as
soone
as
they
are
come
,
leauing
behind
them
nothing
but
griefe
and
sorrow
,
either
because
they
were
at
all
enioyed
,
or
are
so
soone
departed
.
So
another
doth
most
liuely
expresse
the
short
tarriance
of
these
worldly
pleasures
,
by
comparing
them
to
letters
written
in
the
waters
,
which
in
the
same
moment
are
Gregor
.
Nyssen
.
in
Eccles
.
Hom.
5.
made
and
defaced
,
no
print
or
impression
of
them
being
left
behind
:
for
as
in
that
,
the
paine
is
no
lesse
,
then
if
a
man
did
write
in
lasting
parchment
,
but
the
continuance
of
the
letters
written
no
longer
then
they
are
in
making
,
so
there
goeth
as
great
paine
to
the
obtaining
of
these
worldly
delights
,
as
of
those
which
are
heauenly
and
eternall
,
and
yet
the
fruition
lasteth
no
longer
then
the
very
act
and
operation
,
and
being
once
past
,
no
print
or
impression
of
them
remaineth
after
them
.
And
therefore
seeing
these
▪
worldly
pleasures
are
so
momentanie
,
and
of
short
continuance
;
let
vs
not
set
our
hearts
vpon
them
,
but
rather
affect
and
seeke
for
those
which
are
spirituall
and
heauenly
;
for
if
we
delight
our selues
in
the
Iohn
16.
22.
Lord
,
and
in
the
fruition
of
his
mercies
,
vouchsafed
vnto
vs
in
his
Sonne
Christ
,
our
Sauiour
himselfe
hath
assured
vs
,
that
this
ioy
shall
euer
last
,
and
no
man
shall
be
able
to
take
it
from
vs
;
and
the
Psalmist
telleth
vs
that
those
heauenly
pleasures
Psalme
16.
11.
which
are
at
Gods
right
hand
,
endure
for
euermore
.
Especially
let
vs
take
heed
that
we
do
not
compasse
vnlawfull
pleasures
,
or
by
vnlawfull
meanes
,
or
immoderately
loue
those
which
in
themselues
are
lawfull
;
for
what
folly
and
madnes
were
it
,
to
hazard
by
sin
the
losse
of
much
more
excellent
pleasures
which
are
eternall
,
for
the
fruition
of
these
Psalme
92.
6.
7.
which
are
no
lesse
vaine
then
momentanie
?
yea
to
indanger
our
soules
to
euerlasting
torments
,
for
the
present
enioying
of
these
fading
delights
?
CHAP.
XXVIII
.
Of
the
mutability
and
vnconstancie
of
all
worldly
things
.
ANd
thus
haue
I
shewed
that
all
things
in
§.
Sect
.
1.
That
all
things
in
heauen
and
earth
are
subiect
to
change
and
alteration
.
the
world
are
momentany
and
corruptible
.
Now
we
are
also
briefly
to
shew
,
that
as
they
are
momentany
in
themselues
,
so
they
are
mutable
and
vnconstant
in
respect
of
vs.
For
though
they
bee
but
of
short
continuance
,
yet
if
they
were
friends
for
life
,
and
would
not
forsake
vs
till
either
they
perished
,
or
we
died
,
they
might
bee
thought
more
worthie
our
loue
,
if
not
for
their
vtility
and
profit
,
yet
at
least
for
their
fidelity
and
constancie
;
whereas
now
they
are
not
so
momentany
as
they
are
mutable
,
being
ready
to
leaue
and
forsake
vs
euery
day
of
their
short
continuance
,
like
fickle
flatterers
,
of
whose
fauour
and
loue
there
can
bee
no
certainty
or
assurance
.
And
no
maruell
that
these
earthly
things
vpon
which
men
dote
are
so
subiect
to
change
,
seeing
all
things
in
the
world
are
obnoxious
to
mutability
:
the
heauens
themselues
are
not
free
from
alterations
;
the
sunne
and
moone
haue
their
eclipses
;
the
times
varie
and
change
one
with
another
;
the
day
with
night
,
and
night
with
day
;
winter
with
summer
,
and
summer
with
winter
,
and
neuer
stand
at
a
stay
;
the
elements
haue
continually
their
transmutations
one
with
another
,
and
by
maintaining
continuall
warre
among
themselues
,
procure
a
peacefull
harmonie
,
and
well
agreeing
temperature
in
sublunarie
and
inferiour
bodies
,
vntill
one
of
them
hath
vanquished
and
ouercome
all
●he
rest
,
with
whose
victorie
their
peace
and
harmonie
endeth
.
Thus
also
Monarchies
and
States
,
cities
and
townes
haue
their
changes
and
alterations
,
the
same
nation
one
while
imperiously
commanding
,
and
another
while
seruilely
obeying
;
and
the
same
city
at
one
time
flourishing
in
stately
buildings
,
profitable
merchandise
,
and
abundant
riches
;
and
at
an
other
time
dispeopled
,
decayed
,
burned
,
and
buried
in
it
own●●u●nes
.
Thus
you
shall
see
the
Assyrian
&
Babylonish
monarchy
for
a
time
ouertopping
all
,
and
then
stouping
to
the
monarchy
of
the
Medes
and
Persians
;
and
this
for
a
while
welding
the
scepter
ouer
al
the
neighbor
countries
,
&
soone
after
casting
it
down
at
▪
he
feet
of
the
Grecian
monarch
,
and
this
also
after
it
hath
had
his
turne
and
commanded
in
his
course
,
conquered
and
ouerthrowne
,
and
the
Romane
monarch
,
raised
out
of
it
ruines
.
And
finally
,
though
this
were
stronger
and
more
durable
then
all
the
rest
,
yet
it
had
his
period
as
well
as
his
beginning
,
and
though
it
had
none
stronger
to
ouercome
it
at
once
,
yet
it
was
at
length
ouerthrowne
by
it
owne
power
,
perished
piece-meale
,
and
came
to
ruine
,
not
because
it
wanted
strong
props
to
vphold
it
,
but
because
it selfe
was
ouer
burthensome
.
Thus
also
wee
shall
see
a
change
in
citi●s
and
townes
:
as
for
example
,
in
famous
Babylon
,
Niniue
,
Tyre
,
Carthage
,
Athens
,
Sparta
,
Corinth
,
Ephesus
,
yea
in
Ierusalem
it selfe
the
glory
of
the
world
.
And
therefore
if
these
great
alteration
ares
to
be
obserued
§.
Sect
.
2
That
we
communicate
with
all
creatures
in
their
mutability
;
besides
the
changes
vnto
which
our
owne
estates
are
subiect
.
in
things
more
durable
,
there
is
no
maruell
if
they
be
more
frequently
seene
in
humane
estates
and
conditions
,
which
are
innumerable
times
more
fickle
and
vnconstant
in
themselues
,
and
are
also
subiect
to
partake
with
all
the
rest
in
their
changes
anh
alterations
.
For
when
the
sunne
and
moone
are
eclipsed
,
we
suffer
in
their
defects
;
when
they
go
their
iourney
from
the
East
to
the
West
,
we
also
trauell
with
them
towards
the
setting
of
our
life
;
onely
this
difference
th●re
is
,
that
they
goe
and
returne
againe
;
but
after
our
set
there
is
no
rising
,
vntill
by
the
power
of
our
Iudge
we
rise
●o
iudgement
:
So
time
though
winged
cannot
haste
so
fast
away
,
but
we
either
by
a
voluntarie
or
forced
motion
,
equall
it
speed
,
and
beare
it
companie
till
we
rest
at
death
.
The
elements
are
subiect
to
continuall
change
,
and
we
are
partakers
with
them
in
their
alterations
:
and
when
in
the
conflict
which
they
hold
in
our
bodies
the
naturall
fire
hath
deuoured
,
and
as
it
were
conquered
the
airie
water
,
it selfe
also
hauing
no
other
food
but
it
enemies
prouision
,
is
ouercome
in
conquering
,
and
we
with
them
both
doe
fall
in
the
battell
,
and
die
of
their
wounds
.
And
finally
,
there
can
be
no
change
in
States
,
monarchies
and
cities
,
where
we
inhabit
,
but
wee
likewise
haue
a
share
in
their
alterations
,
laughing
in
their
mirth
,
and
weeping
in
their
mourning
.
No
maruell
therefore
if
the
estate
of
man
be
changeable
,
seeing
he
hath
a
great
part
in
the
alteration
of
all
other
creatures
,
and
besides
hath
in
himselfe
innumerable
internall
causes
of
variable
mutation
.
In
regard
Senec
.
epist
.
59
whereof
one
saith
,
that
none
of
vs
are
the
same
in
our
age
that
we
were
in
our
youth
;
no
man
is
the
same
to
day
that
he
was
yesterday
▪
but
our
bodies
are
caried
in
a
continuall
motion
,
like
vnto
riuers
,
and
all
we
looke
vpon
doth
run
away
with
time
,
nothing
remaining
the
same
to
morrow
as
wee
now
see
it
;
yea
euen
I
(
saith
hee
)
whilest
I
speake
of
changing
,
am
my selfe
changed
.
Neither
are
our
bodies
more
mutable
then
our
estates
,
which
through
the
whole
course
of
our
liues
are
daily
subiect
to
alterations
,
and
nothing
continueth
firme
and
permanent
in
them
,
but
as
the
traueller
is
sometimes
on
the
high
hils
,
and
sometime
in
the
low
valleies
,
and
sometime
walking
on
euen
ground
:
so
wee
in
our
pilgrimage
are
one
while
aloft
in
the
mountaines
of
prosperitie
,
and
soone
after
in
the
low
dales
of
aduersity
,
and
sometimes
in
a
meane
and
euen
condition
betweene
both
;
or
like
vnto
those
that
are
sailing
on
the
sea
,
who
are
one
while
lifted
as
it
were
to
the
clouds
,
and
in
an
instant
buried
in
the
deepe
;
one
while
becalmed
so
as
they
cannot
goe
forward
,
and
by
and
by
hurried
with
a
boisterous
tempest
;
now
in
danger
of
rushing
one
against
another
,
and
soone
after
of
dashing
against
a
rocke
;
sometimes
suffring
shipwracke
,
and
alwaies
fearing
it
;
neither
are
they
euer
secure
,
and
at
rest
,
till
they
be
arriued
in
the
hauen
:
for
so
in
this
life
wee
are
sometime
aduanced
,
and
sometime
abased
,
one
while
sluggish
with
too
much
prosperity
,
so
as
we
cannot
moue
in
any
good
and
christian
courses
,
and
another
while
tossed
and
turmoiled
with
the
blustring
stormes
of
aduersity
,
whereby
though
we
make
a
more
speedy
progresse
,
yet
not
without
many
troubles
,
and
much
danger
.
In
regard
whereof
the
saying
of
the
sonne
of
Syrach
is
verified
,
that
no
man
is
to
be
iudged
happie
Ecclesiasticu●
11.
28.
before
his
death
,
because
a
pleasant
beginning
,
hath
often
a
sorrowfull
progresse
,
and
a
worse
ending
;
yea
sometime
he
who
hath
acted
his
part
well
in
the
rest
of
his
life
,
spoileth
all
in
the
last
scene
,
concluding
an
happie
life
in
respect
of
worldly
prosperity
,
with
a
shamefull
and
miserable
death
.
Neither
in
truth
is
it
any
maruell
that
our
worldly
estates
Omnia
mundana
fluxa
sunt
,
&
velut
in
calculorum
ludo
atias
ad
alios
i●ctantur
.
Greg
.
Nazianz
.
de
pauperum
amore
.
should
bee
so
variable
and
vnconstant
,
seeing
the
ground
whereupon
they
stand
is
so
moorish
and
deceitfull
;
for
euen
the
world
it selfe
is
fickle
and
false
;
and
therefore
as
it
is
impossible
to
stand
firmely
on
a
dancing
quagmire
,
or
steadily
and
immoueably
in
a
tottering
ship
,
when
it
is
tossed
with
surging
waues
in
a
tempestuous
storme
;
so
is
it
alike
impossible
to
ground
an
vnchangeable
estate
on
this
mutable
world
,
or
not
to
be
moued
with
this
worldly
earthquake
.
Yea
euen
those
things
in
the
world
which
chiefly
intitle
prosperity
,
are
most
variable
and
subiect
to
change
,
and
like
vnto
the
dust
raised
by
the
wind
,
they
are
tossed
to
and
fro
,
and
from
one
to
another
,
as
it
pleaseth
Gods
prouidence
to
dispose
of
them
;
or
vnto
shadowes
and
apparitions
,
which
vanish
away
and
slip
betweene
the
hands
,
when
a
man
thinketh
to
take
surest
hold
.
So
that
this
idoll
of
worldly
prosperity
when
it
doth
most
gloriously
▪
shine
must
needs
bee
continually
in
danger
of
falling
and
breaking
,
seeing
both
the
matter
thereof
is
(
as
it
were
)
of
brittle
glasse
,
and
the
base
or
foundation
whereon
it
standeth
rotten
and
vnconstant
.
And
yet
such
is
the
follie
of
worldly
men
,
yea
sometimes
also
of
Gods
dearest
seruants
,
that
when
they
haue
this
e●le
in
their
hand
they
thinke
they
can
hold
it
fast
,
and
are
Psal
.
30.
6.
ready
to
say
in
their
prosperity
that
they
shall
neuer
bee
moued
.
And
as
Eue
thought
that
her
son
Cain
would
haue
Gen.
4.
1.
been
a
sure
possession
,
though
he
proued
a
runnagate
;
so
they
imagine
that
these
births
of
their
carefull
braines
,
and
fruits
of
their
labours
,
will
bee
constant
and
permanent
;
whereas
the
euent
sheweth
,
that
(
like
beggers
brats
)
they
will
not
stay
long
in
any
place
;
and
that
like
run-away
seruants
almost
euery
moneth
they
change
their
master
.
In
which
respect
the
constancie
of
humaine
affaires
if
fitly
compared
Plutarch
.
Consol
.
ad
Apol
.
to
the
mouing
of
the
cart
wheele
;
the
lowest
part
being
within
a
while
vppermost
,
and
soone
after
as
low
as
it
was
before
.
So
that
they
who
thinke
to
find
sure
footing
on
this
vnstable
ground
,
are
like
vnto
those
who
hauing
no
commandement
or
promise
,
will
presume
by
sole
vertue
of
a
miraculous
faith
to
walk
vpon
the
waters
;
who
(
as
one
saith
)
are
Mundani
tantò
magi●
in
profundum
merguntur
▪
quanto
magis
videntur
esse
foelices
:
fallax
enim
foelicitas
ipsa
est
maior
in
foelicitas
.
August
.
in
Psalm
.
129.
so
much
the
deeper
plunged
into
the
gulph
of
misery
,
by
how
much
the
more
securely
they
presumed
of
their
permanent
prosperitie
,
there
being
no
greater
miserie
then
a
false
happines
.
For
there
is
no
constancie
or
stedfastnes
in
these
worldly
things
,
but
they
are
continually
ready
to
remoue
themselues
from
one
to
another
,
at
the
least
becke
of
the
great
Creator
,
and
to
alter
the
estates
of
worldly
men
by
their
comming
and
departure
,
as
Hannah
in
her
song
notablie
obserueth
:
The
Lord
(
saith
she
)
is
a
God
of
knowledge
,
and
by
him
enterprises
1.
Sam
.
2.
3.
4.
5.
are
established
:
the
bow
and
the
mightie
men
are
broken
,
and
the
weake
haue
girded
themselues
with
strength
.
They
that
were
full
are
hired
out
for
bread
,
and
the
hungry
are
no
more
hired
,
the
barren
hath
borne
seuen
,
and
she
that
had
many
children
is
feeble
:
the
Lord
killeth
and
maketh
aliue
,
bringeth
downe
to
the
graue
,
and
raiseth
vp
,
&c.
But
let
vs
briefly
consider
the
mutability
of
worldly
things
§.
Sect
.
3.
Of
the
mutabilitie
and
vnconstancie
of
honors
and
preferments
.
in
the
speciall
instances
.
And
first
,
what
can
be
more
vnconstant
and
variable
then
honors
and
preferments
?
seeing
those
who
are
thus
aduanced
,
do
continually
walk
in
slipperie
places
,
where
they
are
still
ready
to
catch
a
fall
;
and
borrowing
their
glory
in
a
great
part
from
the
vnconstant
opinion
of
the
sickle
multitude
,
which
like
the
weathercocke
turneth
with
euery
wind
,
their
fame
and
reputation
must
needs
be
exceeding
variable
,
resting
it selfe
vpon
such
an
vnstable
ground
.
Plin
.
lib
.
2.
cap
.
99.
In
which
regard
worldly
men
are
fitly
compared
to
shelfish
,
which
depending
vpon
the
Moone
,
are
subiect
to
al
her
changes
,
encreasing
as
she
encreaseth
,
and
decreasing
,
as
she
inclineth
towards
the
waine
;
for
so
their
honor
standing
at
the
deuotion
of
the
vnconstant
multitude
,
altereth
and
changeth
,
riseth
and
falleth
,
according
to
the
ful
or
waine
of
their
variable
conceits
.
The
world
promiseth
indeed
perpetuitie
of
honors
to
those
who
will
set
their
hearts
vpon
them
,
and
prefer
them
before
the
glory
of
God
,
and
the
saluation
of
their
own
soules
,
but
he
dealeth
sometime
vnfaithfully
with
his
fauourites
,
treacherously
betraying
them
vnder
shew
of
loue
,
and
lifting
them
vp
,
whom
he
meaneth
to
ouerthrow
with
the
greatest
downefall
:
wherin
the
world
and
the
Prince
thereof
,
vse
ambitious
men
as
the
crow
the
shel-fish
,
carying
them
aloft
vnto
the
highest
places
,
that
from
thence
casting
them
downe
,
they
may
bruise
them
with
the
fall
,
and
so
more
easily
prey
vpon
thē
.
But
as
they
deale
thus
with
their
own
friends
,
sometime
because
they
will
not
,
and
sometime
because
they
cannot
prefer
them
;
so
much
more
falsly
and
vnconstantly
with
those
who
neglect
and
contemne
their
deceitfull
honors
,
being
readie
to
magnifie
and
disgrace
them
with
the
same
breath
,
when
as
they
cannot
allure
them
to
bite
at
their
bewitching
baits
.
An
example
whereof
we
haue
in
Paul
and
Barnabas
,
whom
the
vulgar
people
(
admiring
their
miracle
)
Act.
14.
11.
14.
19.
would
needs
deifie
;
which
honor
when
they
had
refused
,
and
perswaded
them
to
returne
all
the
glorie
vnto
God
,
they
presently
vpon
a
groundlesse
information
,
laid
violent
hands
vpon
them
and
stoned
them
,
now
thinking
that
they
deserued
capitall
punishments
,
whom
ere-while
they
esteemed
worthie
diuine
honor
.
Thus
others
shewed
the
like
vnconstancie
,
whilest
one
while
they
condemned
Paul
,
as
a
malefactor
,
Act.
28.
4.
and
presently
after
were
readie
to
adore
him
as
their
idoll
.
But
most
notablie
doth
the
mutabilitie
,
and
fickle
vnconstancie
of
the
variable
multitude
appeare
in
their
cariage
towards
our
Sauiour
Christ
;
whom
one
day
they
sought
after
Matth
.
21.
8.
9.
with
cap
.
27.
22.
to
make
him
a
King
;
and
soone
after
reiecting
him
,
preferred
before
him
an
Heathen
,
yea
a
hated
Monarch
:
one
while
they
flocked
about
him
,
to
giue
him
all
louing
and
respectiue
entertainment
,
strawing
greene
boughes
in
his
way
,
and
(
because
they
thought
them
not
good
enough
)
spreading
also
their
garments
,
euen
vnder
his
Asses
feet
;
and
another
while
mocking
and
reuiling
him
,
buffetting
and
spitting
vpon
him
,
whipping
and
crucifying
him
,
&
in
stead
of
bestowing
their
garments
vpon
him
,
they
take
from
him
his
owne
:
this
day
they
meet
him
with
ioy
,
and
salute
him
,
saying
,
Hosanna
the
Sonne
of
Dauid
,
blessed
be
he
that
commeth
in
the
name
of
the
Lord
,
Hosanna
in
the
highest
;
but
within
a
few
daies
after
they
crie
out
with
an
vniuersall
consent
,
Away
with
him
,
away
with
him
:
crucifie
him
,
crucifie
him
.
Which
as
it
notablie
▪
sheweth
the
mutabilitie
of
honors
,
and
the
vnconstancie
of
the
common
people
,
so
also
the
malice
of
Satan
,
who
would
(
as
one
Bernard
.
in
Ramis
Palmarum
Serm
.
2.
saith
)
haue
his
procession
go
immediatly
before
his
passion
,
these
honors
,
before
those
disgraces
,
and
this
high
exaltation
before
his
lowest
downefall
,
that
by
this
sudden
alteration
he
might
be
the
lesse
prouided
,
&
his
passion
made
more
bitter
and
intollerable
:
although
the
Lord
who
disposed
of
all
had
Matth
.
21.
5.
another
end
,
namely
,
that
the
Scriptures
might
be
fulfilled
Quoniam
sublimiora
grauius
corruunt
,
gaudet
princeps
superbiae
,
cos
quos
potuerit
sua
impulsione
prosternere
,
adcelsiora
creuisse
.
Ambros
.
in
Psal
.
48.
§.
Sect
.
4.
The
causes
why
honors
are
so
variable
and
vnconstant
.
which
testified
of
his
Son
,
to
the
further
conuincing
of
the
Iewes
,
and
the
iust
condemnation
of
all
,
who
would
not
beleeue
:
and
therefore
if
our
Sauiour
Christ
who
was
worthie
of
all
honor
,
found
this
sudden
and
vndeserued
alteration
,
what
constancie
can
they
hope
for
,
who
come
infinit
degrees
short
of
his
excellencies
?
But
in
truth
howsoeuer
this
vnconstancie
of
honors
may
be
attributed
to
the
mutabilitie
and
treacherie
of
the
world
,
and
the
Prince
thereof
,
in
regard
that
they
promise
it
to
their
followers
,
and
faile
in
performance
;
&
as
they
are
made
the
instruments
of
God
,
both
in
the
conferring
and
taking
away
of
honors
;
wherein
they
take
occasion
to
shew
their
fawning
in
the
one
,
and
their
malice
in
the
other
;
yet
the
supreame
and
chiefe
cause
of
these
alterations
in
honors
and
preferments
,
is
the
wise
prouidence
of
almightie
God
,
who
would
haue
these
worldly
honors
variable
and
vnconstant
,
chiefely
for
his
owne
childrens
sake
,
both
for
their
triall
and
chastisement
,
and
because
he
would
not
haue
them
to
set
their
harts
too
much
vpon
them
,
and
so
neglect
that
eternal
glory
of
his
heauenly
kingdome
;
and
secondarily
for
the
iust
punishment
of
the
wicked
,
from
whom
he
taketh
away
these
honors
after
he
hath
aduanced
them
,
because
they
abuse
them
to
pride
Iud
.
1.
7.
and
tyrannie
.
And
thus
Adonibezek
of
a
great
conquerer
of
Kings
,
became
worse
then
a
slaue
,
and
equall
to
a
dog
,
eating
the
offals
vnder
the
table
;
wherein
the
Lord
measured
iustly
vnto
him
,
according
to
that
measure
by
which
he
had
meted
vnto
others
.
Thus
Haman
was
one
day
the
chiefe
fauourite
Hester
3.
1.
with
chap.
7.
8.
10.
in
court
,
and
the
next
day
hanged
on
his
owne
gallowes
;
because
hee
had
abused
his
greatnesse
to
the
ruine
of
Gods
Church
:
and
thus
Gods
owne
Church
and
people
after
they
had
receiued
many
testimonies
of
his
loue
,
and
were
by
him
exalted
aboue
all
other
nations
;
for
abusing
of
these
speciall
fauours
,
were
deiected
and
brought
vnto
a
base
condition
:
for
so
the
Prophet
complaineth
;
Ierusalem
hath
grieuously
sinned
,
Lament
.
1.
8.
therefore
she
is
in
derision
;
all
that
honored
her
,
despise
her
,
because
they
haue
seene
her
filthines
.
No
maruell
therefore
if
the
world
be
vnconstant
in
conserting
these
honors
,
seeing
in
truth
it
hath
no
power
to
continue
them
,
more
then
that
which
it
receiueth
from
God
,
who
as
he
is
the
chiefe
Author
of
these
honors
,
so
he
giueth
and
taketh
them
away
at
his
owne
pleasure
.
Thus
Hannah
confesseth
,
that
the
Lord
bringeth
1.
Sam
.
2.
7.
8.
low
and
exalteth
;
he
raiseth
vp
the
poore
out
of
the
dust
,
and
lifteth
vp
the
begger
from
the
dunghill
,
to
set
them
among
Princes
,
and
to
make
them
inherit
the
seate
of
glorie
.
So
the
Psalmist
maketh
this
the
chiefe
cause
of
the
ruine
of
the
wicked
,
when
they
were
in
the
top
of
all
their
prosperitie
,
because
the
Lord
had
set
them
in
slipperie
places
,
and
cast
them
downe
into
desolation
.
Psalme
73
18.
But
whether
we
consider
the
chiefe
or
instrumentall
causes
of
this
vnconstancie
,
sure
we
are
that
honors
are
most
mutable
and
flitting
,
vncertaine
to
winter
where
they
haue
summered
,
or
to
lodge
where
they
haue
rested
all
day
.
And
this
mutable
inconstancie
the
Wise
man
obserued
;
I
haue
(
saith
Eccles
.
10.
7.
he
)
seene
seruants
on
horses
,
and
Princes
as
seruants
walking
on
the
ground
.
To
which
purpose
also
the
Son
of
Syrach
noteth
,
that
many
mighty
men
haue
been
brought
to
dishonor
,
and
Ecclesiasticus
11.
6.
the
honorable
haue
been
deliuered
into
other
mens
hands
.
The
which
mutability
commonly
happeneth
when
men
are
most
secure
,
and
are
puffed
vp
in
pride
,
in
regard
that
they
assure
themselues
of
the
constant
continuance
of
their
honors
and
preferments
;
their
proudest
hopes
yeelding
nothing
vnto
them
but
shame
and
disgrace
.
For
so
the
Wise
man
saith
,
that
pride
goeth
before
destruction
;
and
an
high
mind
before
the
fall
:
Prou.
16.
18.
and
18.
12.
and
11.
2.
and
againe
,
when
pride
commeth
,
then
commeth
shame
,
but
with
the
lowly
is
wisdome
.
And
therefore
seeing
these
worldly
honors
are
so
mutable
and
vnconstant
,
so
hardly
gotten
&
easily
lost
,
let
vs
not
too
much
esteeme
them
,
nor
immoderately
loue
and
seeke
them
,
but
rather
let
vs
set
our
hearts
vpon
sauing
wisdome
and
true
godlines
;
for
as
the
Wise
man
saith
,
Exalt
her
,
and
shee
shall
exalt
thee
,
shee
shall
bring
thee
to
honour
,
Pro
.
4.
8.
9.
if
thou
imbrace
her
,
she
shall
giue
a
comely
ornament
to
thy
head
,
yea
shee
shall
giue
thee
a
crowne
of
glory
.
And
this
honour
shall
be
most
constant
and
permanent
,
lasting
as
long
as
life
,
yea
Pro
.
10.
7.
after
death
,
for
the
memoriall
of
the
iust
shall
be
blessed
;
but
the
name
of
the
wicked
shall
rot
.
Yea
this
honour
of
grace
shall
be
but
a
step
to
aduance
vs
to
the
honour
of
heauenly
glory
,
1.
Pet
.
5.
10.
the
which
shall
continue
not
for
a
few
yeeres
onely
,
but
for
euer
and
ouer
,
as
being
eternall
and
euerlasting
;
for
so
the
Apostle
telleth
vs
,
that
the
God
of
grace
hath
called
vs
to
his
eternall
glory
,
by
Iesus
Christ
.
The
like
mutability
and
vnconstancie
is
in
riches
.
For
§.
Sect
.
5.
Of
the
mutability
and
vnconstancie
of
riches
.
though
our
riches
corrupt
not
,
nor
wee
die
,
yet
there
is
no
certainty
in
their
possession
,
they
are
so
flitting
and
mutable
.
For
who
seeth
not
that
they
doe
often
change
their
masters
;
he
who
ere
while
wanted
,
abounding
,
and
he
who
not
long
since
abounded
,
being
now
brought
to
want
and
penurie
?
Looke
but
to
houses
,
lands
,
and
coine
,
and
consider
how
often
they
haue
new
owners
,
this
day
being
in
the
possession
of
one
,
and
to
morrow
of
another
,
and
not
many
moneths
after
,
both
being
stripped
of
them
,
they
are
deuolued
vnto
a
third
.
In
which
respect
Zophar
compareth
riches
to
the
waters
of
riuers
,
which
make
no
long
stay
in
any
place
,
and
passe
from
land
to
land
,
and
field
to
field
,
till
at
last
they
are
swallowed
vp
of
the
sea
.
The
increase
(
saith
he
)
of
his
▪
house
shall
I●b
20.
28.
goe
away
,
and
it
shall
flow
away
in
the
day
of
Gods
wrath
.
For
so
riches
runne
from
one
to
another
,
till
in
the
end
they
lose
their
name
,
being
corrupted
,
and
(
as
it
were
)
swallowed
in
the
gulfe
of
destruction
.
In
the
same
regard
one
of
the
ancients
Origen
.
in
Mat
.
6.
16.
Homil
.
4.
likeneth
them
to
alluring
harlots
,
which
make
loue
to
many
,
but
keepe
faith
with
none
.
And
to
the
same
purpose
another
saith
;
that
there
is
nothing
more
false
and
trecherous
then
riches
;
and
that
like
a
fugitiue
and
vngratefull
seruant
,
they
haue
no
honesty
or
fidelitie
;
for
though
thou
bind
them
with
innumerable
bonds
,
they
will
goe
away
,
and
draw
their
Chrysost
.
ad
pop
.
Antioch
.
Homil
.
2.
tom
.
4
chaine
after
them
.
And
for
this
cause
oftentimes
,
they
are
kept
and
fast
locked
vp
vnder
the
custodie
of
strong
bolts
,
and
fast
barred
doores
,
hauing
besides
many
seruants
as
Iailors
attending
on
them
;
but
they
oftentimes
intice
their
keepers
,
and
flee
away
together
with
them
.
So
that
there
is
nothing
more
vnconstant
then
these
earthly
moueables
,
which
are
euery
day
subiect
to
change
and
alteration
:
in
which
respect
one
wittily
saith
,
that
money
most
fitly
is
stamped
Quid
tam
incertum
●●am
res
volubili●
?
nec
immeritò
ipsa
pecunta
rutunda
sig●atur
,
quia
non
stat
.
August
.
in
.
Psal
.
83.
round
,
to
signifie
by
the
very
figure
that
it
is
rruely
current
,
not
standing
still
,
but
rolling
and
remouing
from
one
to
another
.
The
which
inconstancie
and
mutabilitie
of
riches
,
as
it
proceedeth
instrumentally
from
the
world
,
who
is
vnconstant
in
it
fauours
,
aduancing
those
to
wealth
whom
soone
after
it
is
ready
to
impouerish
;
so
chiefly
and
principally
from
the
Lord
,
who
in
his
gracious
prouidence
made
earthly
riches
mutable
,
because
we
should
not
fix
our
hearts
vpon
such
vnchangeable
vanities
,
but
vpon
those
heauenly
treasures
which
are
immutable
,
and
not
subiect
to
any
alteration
;
and
that
seeing
euery
day
they
are
ready
to
leaue
vs
whether
we
will
or
no
,
wee
might
bee
the
rather
willing
to
part
with
them
to
such
good
and
charitable
vses
,
as
may
glorifie
God
,
and
further
ascertaine
vs
of
our
eternall
treasures
.
Whereas
if
hee
had
made
them
immutable
and
permanent
,
whom
would
they
not
haue
bewitched
with
their
loue
?
For
if
now
men
hauing
no
security
or
assurance
,
to
keepe
them
in
their
possession
but
one
onely
day
,
doe
notwithstanding
dote
so
much
in
their
loue
,
that
by
right
and
wrong
they
lay
violent
hands
vpon
them
,
and
wring
them
vniustly
out
of
others
custodie
,
hazarding
euen
their
soules
to
increase
their
wealth
;
what
would
they
haue
done
if
they
had
been
constant
and
faithfull
friends
,
that
do
all
this
,
they
being
trecherous
and
deceitfull
flatterers
?
What
widow
would
they
not
haue
robbed
?
what
orphane
would
they
not
haue
spoiled
?
what
weake
&
poore
man
would
they
not
haue
oppressed
,
to
Chrysost
.
ad
pop
.
Antioch
.
Homil
.
2.
tom
.
4.
get
these
perpetuities
into
their
possession
?
To
conclude
,
seeing
these
riches
of
the
world
are
so
mutable
&
vnconstant
,
let
vs
not
set
our
hearts
vpon
them
;
and
(
as
one
saith
)
let
vs
not
run
a
madding
after
these
false
fugitiues
;
for
there
is
nothing
more
deceitfull
,
nothing
more
perfidious
.
To
day
they
are
on
our
part
,
but
to
morrow
against
vs
;
arming
enuious
eyes
against
our
safety
;
and
strengthening
malitious
hands
to
vndermine
our
peace
;
so
that
they
who
haue
them
,
are
beset
on
euery
side
with
familiar
and
chamber
foes
,
and
inuironed
with
domesticall
enemies
:
but
rather
let
vs
fix
our
minds
on
those
firme
treasures
reserued
for
vs
in
Gods
kingdome
,
which
are
permanent
and
perpetuall
euen
to
eternity
.
Finally
,
there
is
no
more
constancie
or
lesse
mutability
in
§.
Sect
.
6.
That
worldly
pleasures
are
vnconstant
,
and
subiect
to
change
.
worldly
pleasures
;
for
though
there
be
alwaies
worldly
men
and
worldly
delights
,
yet
are
they
neuer
ascertained
the
one
to
the
other
;
but
as
men
change
their
pleasures
,
so
pleasures
change
men
,
and
euery
hand
while
leauing
the
old
,
they
are
ready
to
betake
them
to
new
masters
.
Some
waite
not
so
much
vpon
men
themselues
,
as
vpon
their
age
:
as
for
example
,
some
attend
vpon
infancy
,
and
leaue
them
in
their
youth
;
some
delight
them
in
their
youth
,
and
forsake
them
when
they
come
to
full
maturity
,
and
some
accompanie
them
in
their
full
strength
,
and
will
by
no
meanes
stay
the
approch
of
old
age
.
Others
are
tied
to
seuerall
times
of
the
yeere
,
as
to
spring
,
autumne
,
summer
,
winter
,
and
bring
great
delight
when
they
are
vsed
in
their
season
;
but
failing
herein
they
change
their
nature
,
and
become
irksome
and
tedious
.
And
as
for
those
pleasures
which
are
vsuall
and
daily
,
delighting
all
persons
,
and
at
all
times
,
we
see
vnto
what
common
mutation
they
are
subiect
,
lasting
no
longer
but
for
the
present
,
and
then
degenerating
into
tedious
molestations
and
cumbersome
burthens
.
Thus
meates
and
drinkes
delight
for
the
instant
,
but
after
surcharging
the
stomacke
,
they
recompence
an
houres
pleasure
,
with
a
whole
daies
paine
.
And
thus
pleasures
of
the
flesh
are
but
of
momentanie
continuance
,
and
suddenly
impaire
the
strength
,
and
bring
the
body
to
many
infirmities
,
and
much
weakenesse
.
Besides
which
losse
of
speciall
delights
,
how
many
do
we
daily
see
,
who
abounding
in
all
maner
of
sensuall
pleasures
,
are
soone
after
abandoned
of
them
all
,
and
spend
the
remainder
of
their
daies
in
misery
and
mourning
?
and
though
they
remaine
in
their
iudgement
and
affection
epicures
still
,
making
their
bellie
their
god
,
and
the
world
their
paradise
,
yet
find
their
idol
whom
they
serue
,
so
auerse
towards
them
,
that
of
necessity
,
whether
they
will
or
no
,
they
are
robbed
of
all
pleasures
,
and
passe
their
time
in
griefe
,
and
sharpe
affliction
?
And
thus
it
appeareth
that
all
these
worldly
things
which
men
so
fondly
affect
,
are
mutable
Mutabilitas
est
quaedam
mortalitas
:
dum
enim
aliquid
de
praeterito
in
futurum
mouetur
,
quasi
praeterito
moritur
.
Aug.
de
cognit
.
verae
vitae
,
cap
.
31.
tom
.
9.
and
vnconstant
.
The
consideration
whereof
should
moue
vs
lightly
to
esteeme
,
yea
carelesly
to
contemne
these
changeable
and
fickle
vanities
,
in
comparison
of
Gods
spirituall
graces
and
heauenly
ioyes
.
For
what
is
this
mutability
,
but
a
certaine
kind
of
mortality
,
seeing
though
they
die
not
in
themselues
,
yet
they
die
vnto
vs
?
yea
in
truth
what
is
the
continuance
of
these
worldly
things
,
but
a
kind
of
vnobserued
corruptibility
?
for
whilest
any
thing
passeth
from
the
present
to
the
time
to
come
,
that
which
is
past
dieth
and
perisheth
,
God
onely
is
immutable
,
because
nothing
past
taketh
from
him
;
nothing
to
come
addeth
to
him
,
but
whatsoeuer
was
,
is
,
or
shall
be
,
is
with
him
all
present
.
And
therefore
Mal
.
3.
6.
despising
these
vnconstant
and
perishing
trifles
,
let
the
Lord
be
our
glory
,
treasure
,
and
delight
,
in
whom
there
is
no
Iam
.
1.
17.
change
or
shadow
of
change
;
and
let
vs
set
our
hearts
and
affections
vpon
his
spirituall
and
sauing
graces
;
for
these
gifts
of
God
(
as
the
Apostle
telleth
vs
)
are
without
repentance
;
neuer
wholly
or
finally
failing
those
to
whom
they
are
once
giuen
.
For
being
placed
on
this
sure
rocke
of
grace
,
we
may
securely
contemne
the
dashing
waues
of
boisterous
malice
,
which
in
the
sea
of
this
world
,
are
by
turbulent
men
raised
against
vs
,
seeing
they
shal
be
al
broken
into
the
some
of
their
owne
shame
,
and
we
in
the
meane
time
remaine
vndamnified
;
for
these
immutable
graces
,
giuen
vnto
vs
by
the
immutable
God
,
will
make
our
peace
and
security
al●o
immutable
.
And
let
vs
chiefly
affect
and
seeke
those
honours
,
riches
and
pleasures
reserued
for
vs
in
Gods
kingdome
,
which
cannot
be
altered
by
any
accident
,
nor
impaired
by
any
enemie
,
but
shall
eternally
remaine
to
our
infinite
ioy
and
comfort
,
firme
and
permanent
.
CHAP.
XXIX
.
Of
the
momentany
continuance
and
frailty
of
mans
life
.
HAuing
shewed
that
the
things
of
the
world
are
in
§.
Sect
.
1.
That
notwithstanding
mans
life
is
short
and
fraile
,
yet
worldly
men
dreame
of
immortalitie
.
themselues
momentanie
,
&
in
respect
of
vs
mutable
:
we
are
according
to
order
in
the
next
place
to
speake
of
our
mortalitie
,
which
may
serue
as
another
maine
argument
to
make
vs
contemne
these
worldly
vanities
;
for
though
they
were
eternall
,
yet
we
are
momentany
;
though
they
were
constant
and
permanent
,
yet
our
liues
are
fraile
and
flitting
;
though
they
had
not
their
end
,
yet
we
shal
haue
our
end
;
&
though
they
would
for
euer
continue
with
vs
,
yet
shal
we
but
a
while
continue
with
them
,
because
our
liues
are
but
short
,
and
with
their
shortnes
,
so
fraile
&
vncertaine
,
that
this
momentany
time
,
is
only
sure
of
ending
,
and
in
nothing
else
certaine
,
but
in
it
owne
vncertaintie
.
For
we
are
continually
sailing
towards
the
hauen
of
death
,
and
we
neuer
want
the
wind
of
winged
time
to
set
vs
forward
;
sometime
in
the
way
we
perish
by
the
leakes
of
our
own
intemperance
,
sometimes
we
split
our selues
vpon
the
rockes
of
dangers
,
or
vpon
the
sands
of
carelesse
securitie
;
sometime
we
are
cast
ouer
boord
by
pirats
and
enemies
,
&
sometime
carying
all
our
loftie
and
proud
sailes
,
we
are
ouerset
and
sunke
with
the
boysterous
blasts
of
aduerse
accidents
;
&
though
we
scape
all
these
dangers
we
shall
not
be
long
in
comming
to
our
hauen
of
rest
;
seeing
we
are
neuer
becalmed
nor
stand
still
,
but
night
&
day
go
forward
with
a
prosperous
wind
.
It
is
true
that
the
world
,
yea
our
owne
deceitfull
hearts
,
do
promise
vnto
vs
long
life
,
yea
dreame
of
a
kind
of
eternitie
which
hath
neuer
end
;
for
there
is
scarce
any
so
old
who
thinketh
not
to
liue
a
day
longer
,
and
when
that
is
spent
,
another
day
after
that
,
&
so
continueth
day
after
day
in
the
same
mind
,
and
by
consequence
frameth
to
his
hopes
an
imaginary
perpetuitie
;
eternitie
being
nothing
else
but
a
constant
continuance
of
time
without
any
ending
.
And
that
men
haue
this
inward
conceit
,
it
may
easily
appear
by
their
outward
practise
:
for
if
they
were
throughly
perswaded
that
their
liues
were
momentany
&
vncertaine
,
what
shew
of
reason
had
they
by
deferring
their
repentance
,
to
hazard
their
eternall
saluation
?
why
should
they
set
their
hearts
vpon
the
things
of
this
life
,
&
prefer
them
before
euerlasting
happines
?
why
do
they
who
thinke
it
folly
to
bestow
great
cost
in
building
vpon
a
lease
,
of
one
and
twenty
yeeres
,
grow
excessiue
in
these
charges
,
and
erect
stately
houses
,
hauing
no
posteritie
vnto
whom
they
may
leaue
them
?
why
do
they
not
prepare
themselues
to
meet
the
Lord
,
and
take
some
paines
to
set
straight
〈…〉
r
accounts
;
if
they
thought
that
euen
this
day
they
might
die
,
and
be
called
to
a
reckoning
?
but
the
true
cause
of
all
these
errors
and
negligence
is
this
,
because
they
dreame
of
long
life
,
and
put
the
euill
day
far
from
them
.
Now
as
this
opinion
and
vaine
hope
of
long
life
is
an
vsual
§.
Sect
.
2.
The
breuitie
of
mans
life
proued
by
plaine
testimonies
of
Scripture
.
cause
of
impenitencie
,
and
of
the
committing
and
liuing
in
all
maner
of
sinne
,
so
especially
of
the
loue
of
the
world
,
and
worldly
vanities
:
for
because
men
thinke
to
continue
long
with
them
,
they
accordingly
esteeme
and
set
their
hearts
vpon
them
;
whereas
if
they
beleeued
and
remembred
that
not
only
the
things
which
they
so
affect
are
momentany
and
mutable
,
but
also
that
they
themselues
are
mortall
,
and
of
small
continuance
vpon
the
earth
,
and
that
euen
this
short
time
is
most
vncertaine
;
they
would
neuer
preferre
these
transitorie
trifles
before
their
eternall
patrimonie
.
And
therefore
seeing
it
is
a
forcible
argument
to
moue
all
men
to
the
contempt
of
the
world
and
worldly
vanities
,
because
our
liues
are
so
momentany
and
fraile
,
for
though
they
were
neuer
so
constant
and
permanent
,
yet
we
cannot
long
enioy
them
,
seeing
we
are
mortall
,
and
of
short
abode
on
earth
;
let
vs
a
little
further
consider
of
this
point
;
and
shew
the
momentanie
shortnes
of
mans
life
both
by
testimonies
of
Scripture
;
and
also
by
experience
and
reason
.
The
holy
Ghost
in
the
Scriptures
doth
amply
Iob
14.
1.
and
plainly
set
forth
,
the
breuity
and
vncertainty
of
mans
life
,
and
that
by
simple
affirmation
,
and
also
by
comparisons
.
For
the
former
the
testimony
of
Iob
is
plaine
,
who
affirmeth
that
man
who
is
borne
of
a
woman
hath
but
a
short
time
to
liue
,
and
is
full
of
trouble
.
So
the
Patriarch
Iacob
,
speaking
of
his
Genes
.
47.
●
.
owne
life
,
which
much
surmounted
the
vsuall
age
of
men
in
these
daies
,
saith
,
that
his
daies
were
few
and
euill
:
and
it
is
ordinarie
in
the
Scriptures
,
to
reckon
mens
liues
by
daies
,
and
Psalme
90.
10.
not
by
yeers
,
to
note
their
breuity
:
yea
comparing
them
with
eternity
,
they
make
them
not
so
much
as
a
minute
;
for
so
the
Apostle
Peter
saith
,
that
with
the
Lord
,
a
thousand
yeeres
are
2.
Peter
3.
8.
Psalme
90.
4.
{αβγδ}
.
1.
Iohn
2.
18.
but
as
one
day
.
And
thus
the
Apostle
Iohn
calleth
al
that
time
,
from
the
first
comming
of
Christ
in
the
flesh
,
vnto
his
second
comming
to
iudgement
,
the
last
houre
;
wherby
he
would
intimate
vnto
vs
,
that
the
worlds
continuance
being
compared
with
eternity
,
is
but
of
a
few
houres
continuance
,
and
that
all
the
rest
being
spent
,
we
are
now
come
to
the
last
:
and
therefore
if
all
this
time
being
thus
compared
,
is
in
respect
of
eternitie
but
a
short
houre
,
then
surely
a
mans
life
according
to
the
same
proportion
is
scarce
a
minute
.
The
similitudes
also
which
are
vsed
to
expresse
the
breuity
§.
Sect
.
3.
The
breuitie
of
mans
life
illustrated
by
similitudes
.
of
mans
life
,
are
very
significant
,
and
fit
for
our
purpose
;
for
it
is
compared
to
a
Genes
.
47.
9.
1.
Chron
.
29.
15
pilgrimage
,
which
is
not
long
in
trauelling
;
to
a
Iob
7.
1.
warfare
,
which
is
short
and
full
of
trouble
;
to
the
daies
of
an
verse
7.
hireling
,
which
as
they
are
commonly
but
few
,
so
by
reason
of
their
paines
and
labour
,
irkesome
and
tedious
:
to
the
Iob
14.
2.
Psal
.
103.
15.
16.
wind
,
which
seldome
stands
long
in
one
place
,
&
euery
day
is
in
some
likelihood
of
changing
,
that
which
now
bloweth
passing
away
without
returning
:
to
the
flower
of
the
field
,
which
one
day
flourisheth
and
the
next
day
withereth
:
to
the
Psalme
90.
5.
Esay
40.
6.
grasse
,
which
in
the
morning
groweth
in
it
full
strength
,
and
is
cut
downe
before
night
.
All
which
similitudes
implie
,
that
mans
life
is
but
(
as
it
were
)
of
one
daies
continuance
;
like
vnto
those
creatures
neere
Pontus
,
whereof
Plutarch
maketh
Plutarch
.
Consol
.
ad
Apollon
.
mention
,
whose
life
and
the
day
begin
and
end
together
;
for
at
morning
they
are
bred
,
at
noone
they
come
to
their
full
growth
,
&
at
euening
die
with
old
age
;
for
what
is
our
childhood
,
but
a
morning
,
our
youth
and
ripe
age
the
mid
day
,
and
our
old
age
the
sunset
and
night
of
life
?
the
which
proportion
holy
Iob
seemed
to
aime
at
,
where
he
saith
,
that
we
are
but
of
Iob
8.
9.
yesterday
,
and
scarcely
full
out
of
two
daies
standing
.
But
because
we
are
readie
to
flatter
our selues
with
a
vaine
hope
of
long
life
,
and
to
imagine
that
euery
day
is
many
yeeres
;
the
holy
Ghost
compareth
our
liues
to
many
other
things
which
are
lesse
then
of
a
daies
continuance
;
as
vnto
Iames
4.
14.
a
vapour
,
that
appeareth
for
a
little
time
,
and
afterwards
vanisheth
away
:
to
a
Iob
20.
8.
dreame
,
which
vanisheth
as
soone
as
a
man
awaketh
:
to
a
Iob
9.
25.
26.
post
,
which
passeth
by
in
all
haste
,
and
maketh
no
stay
till
he
come
to
his
iorneyes
end
;
to
the
most
swift
h
ships
,
and
to
the
h
Eagle
,
which
flying
to
seaze
vpon
the
prey
,
doubleth
her
ordinary
speed
:
to
a
and
7.
9.
cloud
which
is
suddenly
blowne
away
with
the
wind
,
or
else
dissolued
or
dried
vp
with
the
Sun
:
to
the
Psal
.
102.
4.
smoake
,
which
whilest
it
ascendeth
vanisheth
;
to
the
swift
passage
of
a
Iob
7.
6.
weauers
shuttle
,
which
in
a
moment
passeth
from
hand
to
hand
;
to
a
Psalme
39.
●
.
span
in
length
,
which
is
measured
in
an
instant
.
And
as
though
these
reall
things
were
not
sufficient
to
expresse
the
shortnes
and
vanity
of
mans
life
;
it
is
compared
also
to
a
1.
Chro
.
29.
15.
Psalme
154.
4.
Iob
14.
2.
shadow
,
which
hath
neither
substance
nor
continuance
;
&
to
the
swiftnes
of
a
Psalme
90.
9.
thought
,
which
far
exceedeth
in
speed
al
other
motions
:
yea
as
if
any
thing
were
too
substantial
to
expresse
sufficiently
the
momentany
shortnes
of
it
,
it
is
compared
to
vanitie
,
which
is
nothing
;
for
so
Dauid
saith
,
that
Psal
.
144.
4.
man
is
like
to
vanity
,
his
daies
are
like
a
shadow
which
vanisheth
:
and
it
is
not
only
said
by
way
of
similitude
,
that
mans
life
is
like
to
vanitie
,
but
that
it
is
vanitie
it selfe
;
for
so
Iob
saith
,
that
he
Iob
7.
3.
had
as
an
inheritance
the
monethes
of
vanity
;
yea
not
only
mans
life
,
but
also
himselfe
in
regard
of
his
vnconstancy
and
mortality
is
called
vanity
,
and
that
when
he
is
in
his
best
condition
;
for
so
the
Psalmist
saith
,
that
Psalme
39.
5.
euery
man
in
his
best
estate
is
(
not
only
in
part
,
&
in
some
respects
,
but
)
altogether
vanity
:
and
as
though
this
nothing
were
yet
too
much
,
he
contenteth
not
himself
to
say
,
that
the
children
of
men
are
vanity
,
but
that
if
vanity
and
they
were
laid
vpon
the
balance
,
vanity
it selfe
would
ouerpoyse
them
:
Psalme
62.
9.
The
children
of
men
(
saith
he
)
are
vanity
,
the
chiefe
men
are
lies
,
to
lay
them
vpon
a
balance
,
they
are
altogether
lighter
then
vanitie
.
The
which
vanity
,
euen
an
Heathen
man
being
desirous
to
expresse
,
thought
it
not
enough
to
cal
the
life
of
man
,
a
shadow
or
a
dreame
,
but
ioyneth
both
together
,
&
calleth
Pindarus
apud
Plutarch
.
Psalme
90.
4.
it
a
dreame
of
a
shadow
.
Now
if
a
thousand
yeeres
in
comparison
of
eternity
,
be
as
the
Psalmist
speaketh
,
but
as
yesterday
,
and
as
a
watch
in
the
night
;
and
as
a
few
drops
of
raine
to
the
sea
,
and
a
graine
of
grauell
,
in
comparison
of
the
sand
,
as
the
Son
of
Syrach
likeneth
them
;
then
how
short
and
momentanie
is
the
life
of
man
being
thus
compared
,
which
is
so
vaine
,
and
of
such
short
continuance
?
But
if
wee
would
adde
to
this
momentanie
shortnesse
of
§.
Sect
.
4.
That
mans
short
life
is
most
fraile
and
vncertaine
;
being
on
euery
side
assailed
by
death
.
mans
life
,
the
frailty
and
vncertainty
of
it
,
whereby
we
haue
no
assurance
to
enioy
it
so
much
as
a
minute
of
this
short
time
,
the
vanity
thereof
would
more
euidently
appeare
.
And
of
this
wee
need
no
other
proofe
but
our
owne
experience
,
which
daily
teacheth
vs
,
that
as
men
haue
but
a
short
passage
from
the
birth
,
to
the
vtmost
confines
of
an
aged
life
;
so
they
seldome
goe
thorow
to
their
iourneyes
end
,
but
are
cut
off
in
all
times
of
this
short
way
,
with
vnexpected
accidents
.
In
which
respect
the
life
of
man
may
fitly
be
compared
to
a
candle
,
which
whilest
it
shineth
,
consumeth
;
and
as
the
candle
is
sometime
wasted
with
the
wind
,
sometime
quite
blowne
out
,
before
it
bee
halfe
burned
,
and
sometime
burneth
to
the
end
:
so
mans
life
is
wasted
with
griefes
and
miseries
,
sometime
extinguished
by
immature
or
violent
death
;
and
though
it
last
as
long
as
the
naturall
heate
hath
moisture
to
feed
vpon
,
yet
that
being
consumed
,
like
a
candle
it
goeth
out
of
it selfe
for
want
of
nourishment
.
For
how
many
haue
we
knowne
in
our
owne
experience
who
haue
bin
intombed
in
their
mothers
bellie
,
before
they
did
euer
see
the
light
of
the
sun
,
and
so
withered
in
the
bud
?
How
many
do
we
daily
see
,
who
seeme
to
enter
into
the
world
(
as
the
heathen
man
vpon
the
stage
)
that
they
may
go
out
againe
;
as
though
they
came
onely
to
take
their
leaue
,
and
so
to
be
gone
?
How
many
wither
when
they
are
in
their
flourishing
prime
of
their
infancie
and
childhood
,
and
(
as
it
were
)
rot
before
they
bee
ripe
?
How
many
are
taken
away
in
their
perfect
maturity
,
death
getting
the
victorie
of
them
in
their
full
strength
?
and
how
few
are
they
that
attaine
vnto
old
age
,
which
notwithstanding
all
doe
hope
for
,
though
against
all
reason
in
regard
of
themselues
,
and
experience
in
respect
of
others
?
For
would
men
consider
the
manifold
ambushments
,
which
death
daily
laieth
to
indanger
our
liues
;
would
they
but
remember
how
many
by-paths
leade
to
this
common
way
,
they
could
not
but
confesse
the
shortnesse
of
mans
life
,
and
their
vncertaintie
to
continue
this
short
time
.
For
I
pray
you
how
many
,
yea
how
innumerable
be
the
causes
which
produce
this
one
effect
,
some
whereof
are
internall
,
and
some
externall
?
For
suppose
that
we
were
exempted
from
all
outward
dangers
,
which
notwithstanding
doe
in
whole
troups
besiege
mans
life
,
yet
wee
continually
carrie
death
in
our
owne
bosoms
.
For
looke
how
many
kinds
of
diseases
there
are
whereunto
mans
life
is
subiect
,
and
so
many
secret
enemies
doe
wee
harbour
in
our selues
,
which
fight
against
our
liues
,
and
giue
death
an
easie
entrance
.
We
are
not
too
cold
,
or
too
hot
,
without
danger
;
hunger
and
excesse
are
alike
pernicious
,
seruing
both
as
harbingers
to
prouide
death
a
lodging
in
our
hearts
;
yea
euery
small
crumbe
going
awrie
,
maketh
a
breach
wherby
death
may
enter
and
surprise
vs.
So
that
wee
cannot
saue
our
liues
by
fighting
,
because
wee
nourish
so
many
in
vs
which
are
daily
ready
to
betray
vs
;
nor
escape
by
flight
,
vnlesse
we
could
flee
from
our selues
,
seeing
whether
we
wil
or
no
,
we
continually
carrie
the
enemies
of
our
liues
about
vs
,
yea
within
vs.
But
let
it
be
supposed
that
there
were
peace
at
home
;
let
vs
§.
Sect
.
5.
Of
the
innumerable
dangers
vnto
which
mans
life
is
daily
subiect
.
imagine
that
there
were
within
vs
no
secret
foe
to
supplant
vs
,
yet
how
many
open
and
outward
enemies
are
there
,
which
are
hourely
ready
to
assault
our
liues
;
if
the
great
Commander
do
but
giue
signe
of
battel
?
For
to
say
nothing
of
common
calamities
,
which
hang
ouer
whole
commonwealths
,
as
famine
,
sword
,
and
pestilence
,
which
are
Gods
publicke
heralds
to
denounce
against
vs
war
and
destruction
,
how
many
priuie
waies
are
there
whereby
death
commeth
vnto
vs
,
yea
we
vnto
death
?
For
which
way
can
we
turne
vs
,
what
action
or
enterprise
can
we
take
in
hand
,
but
that
there
is
some
danger
,
that
death
wil
encounter
vs
?
If
we
take
ship
,
we
are
but
a
few
inches
distant
from
death
,
the
immoueable
rockes
,
and
the
mutable
winds
,
the
ouerflowing
waues
,
and
swallowing
sands
,
the
tempestuons
stormes
,
and
spoiling
pyrats
haue
our
liues
at
their
mercy
&
command
.
If
we
stay
on
the
land
,
we
are
daily
obnoxious
to
no
fewer
perils
;
if
wee
take
horse
,
our
liues
are
in
danger
euery
time
he
stumbleth
;
if
we
go
in
the
streets
,
looke
how
many
carts
and
coches
we
meet
,
yea
how
many
tiles
be
on
the
eaues
of
houses
which
wee
passe
vnder
,
and
to
so
many
dangers
are
we
subiect
.
If
wee
walke
in
the
countrie
,
we
are
in
hazard
to
be
incountered
with
brutish
creatures
,
and
with
theeues
and
robbers
more
cruell
then
they
.
If
we
retire
our selues
into
our
well
fenced
gardens
,
we
are
not
there
secure
,
for
among
the
sweetest
flowers
oftentimes
lieth
Quisquis
sua●
contempsit
vitam
tuae
dominus
est
.
Senec
.
hid
the
most
hideous
snake
.
If
we
rest
in
our
houses
in
the
night
,
we
are
in
perill
of
cutthrotes
and
robbers
;
or
though
we
were
safe
from
theeues
,
yet
we
are
in
danger
of
all
deuouring
fire
.
If
we
walke
abrode
in
the
day
,
euery
one
that
hateth
vs
hath
our
liues
at
his
command
;
and
as
one
saith
,
whosoeuer
contemneth
his
owne
life
,
is
master
of
ours
.
In
a
word
,
be
we
on
sea
or
land
,
in
citie
or
countrie
,
at
home
or
abrode
,
waking
or
sleeping
;
death
still
like
a
iaylor
waiteth
vpon
vs
,
till
he
bee
commanded
by
the
Lord
chiefe
Iustice
of
heauen
and
earth
,
to
arrest
,
imprison
,
and
bring
vs
to
iudgement
.
Now
if
any
will
obiect
,
that
there
are
many
which
escape
the
forenamed
dangers
,
and
going
through
them
all
vnhurt
and
vntouched
,
do
safely
come
to
old
age
and
naturall
death
:
I
answere
,
that
many
more
doe
fall
into
them
;
and
why
may
not
wee
thinke
to
bee
in
the
greater
number
?
many
escape
them
,
but
all
are
subiect
vnto
them
;
and
that
which
is
incident
to
all
,
may
happen
vnto
any
:
finally
,
many
escape
some
of
these
perils
,
but
yet
fall
into
others
,
and
though
to
day
they
are
free
from
them
all
,
yet
to
morrow
they
may
be
obnoxious
to
many
.
By
all
which
it
appeareth
,
that
our
liues
are
not
only
in
themselues
momentany
,
but
also
in
respect
of
outward
accidents
,
and
inward
infirmities
,
vncertaine
,
and
full
of
frailty
;
in
regard
whereof
the
Apostle
calleth
our
bodies
2.
Cor
.
5.
1.
earthly
houses
,
which
wanting
solid
matter
,
and
strong
principals
to
support
them
,
are
easily
ouerthrowne
,
or
of
themselues
in
short
time
moulder
away
;
and
in
the
same
place
hee
calleth
them
tabernacles
,
which
stand
not
long
any
where
,
but
are
still
flitting
and
remouing
.
And
another
maketh
them
much
more
fraile
and
brittle
then
glasses
,
which
though
they
be
subiect
to
many
casualties
,
yet
may
they
outlast
the
longest
liuer
.
What
(
saith
he
)
is
more
brittle
then
a
glasse
?
and
yet
it
may
bee
so
reserued
,
August
.
Serm
.
1.
tom
.
5.
that
it
may
continue
for
many
ages
;
for
though
it
be
indangered
to
a
fall
or
knocke
,
yet
not
to
a
feuer
,
or
old
age
,
whereas
wee
are
more
fraile
,
as
being
subiect
to
the
fals
and
knocks
of
outward
casualties
,
and
though
wee
were
free
from
them
,
yet
time
and
age
weakeneth
and
wasteth
vs
;
though
we
could
shun
outward
blowes
,
yet
wee
cannot
auoid
our
end
;
though
we
should
be
free
from
outward
dangers
,
yet
wee
can
Homer
.
apud
Plutarch
.
ad
Apollon
.
Ecclesiasticus
14.
18.
neuer
escape
inward
diseases
▪
And
howsoeuer
some
may
last
longer
,
and
some
a
shorter
while
,
yet
all
in
their
appointed
time
come
to
their
end
.
Wherein
men
are
fitly
compared
to
the
leaues
of
trees
,
of
which
some
●re
blasted
in
the
bud
,
euen
in
the
spring
,
some
are
blowne
off
with
the
wind
in
the
middest
of
summer
,
and
those
that
continue
so
long
on
the
tree
,
doe
when
autumne
and
winter
commeth
,
fall
of
themselues
.
To
this
purpose
one
demandeth
:
Shall
wee
not
all
(
saith
hee
)
in
a
little
while
be
the
same
dust
?
doe
wee
not
by
the
addition
of
a
few
more
daies
gaine
this
alone
,
that
we
partly
see
,
partly
suffer
,
and
partly
act
the
more
euils
?
and
so
wee
at
length
also
shall
pay
to
nature
the
common
and
certaine
tribute
;
by
our
death
following
some
,
&
going
before
others
;
now
bewailing
our
friends
Gregor
.
Nazianz
.
in
laudem
Caesa●ij
.
departed
,
and
soone
after
our selues
departing
leaue
them
to
bewaile
vs
;
and
receiue
the
kind
gift
of
teares
in
as
bountifull
maner
from
them
,
as
we
haue
in
our
liues
bestowed
it
vpon
those
who
haue
gone
before
vs
,
&c.
For
wee
are
all
but
a
vanishing
dreame
,
an
apparition
that
leaueth
no
signe
behind
it
;
dust
,
a
vapour
,
the
morning
dew
,
&
a
flower
of
the
field
,
which
quickly
groweth
▪
and
more
quickly
withereth
.
But
howsoeuer
vaine
men
be
so
mortall
,
fraile
,
and
momentanie
§.
Sect
.
6.
That
euery
man
more
cleerely
seeth
other
mens
mortality
then
his
owne
.
(
as
I
haue
shewed
)
yet
is
he
so
blinded
with
selfe
loue
,
and
bewitched
with
deluding
hopes
,
that
though
he
acknowledge
all
this
in
the
generall
,
yet
hee
seldome
applieth
it
to
his
owne
particular
;
though
he
can
say
wee
are
all
mortall
,
yet
he
dreameth
of
his
owne
immortality
;
and
howsoeuer
●ee
can
in
his
politicke
bargaines
reckon
three
of
his
neighbours
liues
,
at
no
longer
▪
time
then
one
and
twentie
yeeres
,
yet
doth
he
flatter
his
too
credulous
heart
with
this
foolish
conceit
,
that
his
single
selfe
shall
continue
to
old
age
,
and
fill
vp
the
reckoning
of
three
or
fourescore
yeeres
;
and
that
hee
continueth
long
in
the
same
condition
,
though
he
seeth
others
hasting
away
,
and
euen
now
arriued
at
the
gates
of
death
.
As
when
two
botes
meet
,
they
which
are
in
the
one
imagine
that
themselues
moue
not
;
and
the
other
that
passeth
by
them
goeth
swiftly
;
whereas
in
truth
they
both
make
alike
speed
;
so
men
are
ready
to
thinke
that
though
others
run
towards
death
with
posting
haste
,
yet
they
in
the
meane
time
stand
at
a
stay
,
&
remaine
immoueable
:
then
the
which
nothing
can
be
more
absurd
,
seeing
we
are
all
cast
in
the
same
mould
,
and
are
of
the
same
nature
and
condition
,
in
so
much
as
there
cannot
be
a
more
liuely
&
perfect
looking-glasse
wherein
we
may
see
our
owne
frailtie
and
mortality
,
then
other
men
which
are
of
the
same
quality
:
so
that
if
we
be
not
made
blind
,
deafe
,
&
quite
senselesse
,
we
cannot
daily
want
examples
,
and
as
it
were
schoole-masters
which
may
teach
vs
this
lesson
;
for
who
can
walk
in
the
Church
or
places
of
burial
,
&
not
think
that
he
also
must
be
buried
?
who
can
see
anothers
funerals
,
who
is
of
the
same
nature
and
condition
,
and
not
conclude
his
owne
mortalitie
?
who
can
heare
the
knels
and
passing
peales
for
his
neighbours
,
who
were
some
of
them
yonger
,
&
much
stronger
,
and
not
thinke
them
heraulds
sent
of
God
,
to
summon
him
by
death
to
make
his
appearance
?
But
though
it
were
supposed
,
that
we
could
now
liue
the
age
§.
Sect
.
7.
That
from
our
birth
to
our
death
,
our
liues
are
in
a
continuall
consumption
.
Nemo
ad
id
serò
venit
,
vnde
nunquam
cum
semel
venit
potuit
reuerti
.
Senec
.
in
Here
.
furen
.
of
Methuselah
;
and
were
exempted
from
all
outward
accidents
,
and
inward
infirmities
,
which
might
shorten
our
daies
;
yet
all
this
were
nothing
in
comparison
of
eternitie
;
in
regard
wherof
that
cannot
truly
be
said
to
be
long
,
which
one
day
shal
haue
an
end
;
neither
do
we
slowly
attaine
vnto
that
end
,
from
whence
we
shall
neuer
returne
,
when
we
are
once
come
vnto
it
:
for
how
can
that
be
truly
long
,
which
is
continually
in
spending
,
and
the
more
daies
are
added
vnto
it
,
the
more
it
is
shortened
?
what
firmenes
is
in
that
,
which
in
holding
slippeth
out
of
our
hands
,
and
is
lost
in
keeping
?
But
such
is
mans
life
,
from
which
so
much
is
detracted
,
as
is
added
vnto
it
,
and
the
longer
it
hath
lasted
,
the
more
it
is
wasted
,
and
the
neerer
it
approcheth
to
it
end
.
Now
what
can
be
called
long
,
which
by
it
continuing
and
being
,
wasteth
and
ceaseth
to
be
?
or
how
can
our
daies
be
many
,
which
grow
fewer
&
fewer
by
daily
multiplication
?
how
can
our
liues
be
slow
in
passing
;
when
that
time
which
seemeth
to
stay
them
,
driueth
them
forward
to
their
iorneyes
end
?
In
which
respect
mans
life
is
fitly
compared
to
a
weauers
web
;
for
as
the
wouen
web
continually
encreaseth
by
the
addition
of
threeds
,
so
our
age
by
the
addition
of
daies
;
but
as
the
more
is
added
to
the
cloth
,
the
lesse
is
vpon
the
beame
,
and
the
more
the
one
increaseth
,
the
neerer
the
other
approcheth
to
it
end
,
&
cutting
off
;
so
Greg
.
Moral
.
lib
.
8.
cap
.
7.
the
more
is
added
to
our
age
,
the
more
is
detracted
from
our
life
,
and
the
more
time
past
is
increased
,
the
more
time
to
come
is
shortned
and
diminished
.
Thus
the
time
of
infancie
perisheth
,
Wisd
.
5.
13.
when
childhood
approcheth
;
and
childhood
dieth
when
youth
beginneth
;
and
youth
passeth
,
when
ripe
age
commeth
;
and
all
is
lost
and
vanisheth
,
when
old
age
and
death
seazeth
vpon
vs.
Whereby
it
appeareth
,
that
our
continuance
in
the
world
cannot
truly
be
called
a
life
,
seeing
it
is
but
a
continuall
passage
,
wherein
we
like
pilgrimes
trauel
vnto
death
;
so
that
whilest
we
liue
,
we
daily
die
,
and
neuer
cease
dying
till
we
cease
to
liue
;
our
Hoc
ipsum
nostrum
vi●ere
quotidiè
a
vita
transire
est
.
Greg
.
Moral
.
lib
.
11.
cap
.
26.
life
being
nothing
else
but
a
passage
from
life
,
and
a
neerer
approching
vnto
death
:
for
from
the
day
of
our
birth
,
to
the
day
of
our
death
,
our
liues
are
in
a
continual
consumption
,
and
no
sooner
do
we
begin
to
liue
,
but
we
also
begin
to
die
;
for
daily
some
part
of
our
liues
are
taken
away
,
seeing
all
which
is
past
,
is
perished
,
and
whilest
our
bodies
grow
and
increase
,
our
liues
decrease
Seneca
.
and
are
diminished
.
They
therefore
are
much
deceiued
,
who
account
the
last
day
only
,
the
day
of
their
death
,
seeing
we
die
(
as
it
were
)
piece-meale
,
and
the
longer
we
liue
,
the
more
death
seazeth
on
vs
,
al
the
time
which
is
already
past
,
being
lost
and
consumed
.
And
so
likewise
they
abuse
themselues
,
who
feeling
Sensim
,
sine
sensu
,
senescit
aetas
.
no
decay
of
health
or
strength
,
do
imagine
day
after
day
that
they
are
equally
distant
from
death
,
because
the
alteration
which
is
in
their
liues
,
comming
by
degrees
&
by
little
and
little
,
is
not
so
easily
discerned
:
for
as
their
folly
were
ridiculous
,
who
not
sensibly
perceiuing
the
going
forward
of
the
shadow
in
the
diall
,
or
hand
of
the
clocke
,
would
therfore
be
perswaded
that
it
standeth
still
;
for
though
they
see
not
the
motion
,
yet
euery
houre
they
may
plainly
discerne
,
that
it
hath
moued
;
so
alike
foolish
are
they
,
who
not
sensiblie
perceiuing
,
how
far
they
haue
trauelled
towards
death
,
do
conclude
with
themselues
that
they
stand
at
a
stay
;
seeing
the
more
daies
are
added
to
their
liues
,
the
neerer
they
approch
to
their
death
,
though
their
passage
Basil
.
Orat
.
24.
d●
Mort
.
cannot
palpably
be
discerned
.
For
as
those
who
saile
in
a
ship
,
whether
they
sleepe
or
wake
,
sit
or
stand
,
go
forward
with
some
desire
to
arriue
at
the
hauen
,
or
ba●ke
▪
as
far
as
the
ship
wil
suffer
them
with
a
contrary
motion
,
as
destrous
to
returne
,
yet
they
are
still
going
on
,
and
caried
whether
they
will
or
no
,
with
the
motion
of
the
ship
whither
the
skilfull
pilot
sitting
at
the
sterne
doth
guide
and
conduct
them
;
so
we
being
placed
in
the
world
,
as
in
a
sea
of
mortalitie
,
are
still
sailing
towards
the
hauen
of
death
,
and
whether
we
sleep
or
wake
,
stand
stil
or
walke
,
willingly
go
forward
,
or
desire
to
continue
in
the
same
place
,
both
when
we
are
in
sicknes
,
and
when
we
enioy
perfect
health
and
strength
,
in
the
lengthening
of
the
seasons
of
the
yeere
,
as
well
as
when
they
shorten
,
we
are
daily
going
on
as
our
great
master
doth
appoint
and
guide
vs
,
&
whether
we
will
or
no
,
we
must
still
go
forward
;
and
though
our
motion
may
be
sometime
insensible
,
yet
in
truth
we
alwaies
make
alike
haste
,
and
neuer
rest
till
we
arriue
at
the
hauen
of
death
.
Now
if
we
would
further
consider
(
as
the
truth
is
)
that
our
§.
Sect
.
8.
The
breuitie
of
mans
life
shewed
by
a
speciall
consideration
of
the
parts
therof
.
liues
are
nothing
in
comparison
of
theirs
who
were
before
the
floud
,
and
yet
they
are
now
limited
to
the
short
stint
of
three
or
foure
score
yeere
,
we
may
more
sensibly
conclude
,
that
they
are
lesse
then
a
moment
,
in
comparison
of
eternitie
:
especially
if
we
would
account
of
so
much
time
only
of
this
short
age
,
as
deserueth
to
be
entitled
with
the
name
of
life
:
for
almost
halfe
a
mans
life
is
spent
in
sleepe
,
which
is
nothing
els
,
but
(
as
it
is
called
)
the
brother
of
death
;
and
therfore
cannot
fitly
be
added
in
this
our
diuision
,
to
the
tearme
of
life
.
Now
if
out
of
this
halfe
that
remaineth
,
we
would
subduct
so
much
time
as
is
spent
in
ignorant
and
vnprofitable
childhood
,
wherein
we
neither
glorified
God
,
nor
did
any
good
to
Church
or
common
wealth
;
so
much
as
is
consumed
in
sicknes
of
body
,
and
discontent
of
mind
;
so
much
as
is
spent
in
doing
nothing
,
or
in
doing
that
which
is
ill
;
so
much
as
is
crossed
,
and
made
miserable
,
by
the
sense
or
feare
of
some
outward
afflictions
,
or
some
inward
griefe
;
and
then
look
only
on
that
part
of
time
remaining
which
is
spent
in
ioy
,
peace
,
contentment
&
a
good
conscience
,
the
which
in
truth
only
deserueth
to
be
tearmed
a
life
,
al
the
other
being
but
branches
and
degrees
to
death
,
we
should
easily
perceiue
that
our
liues
might
be
measured
with
the
short
ell
of
a
few
daies
.
But
if
we
will
not
enter
into
this
consideration
of
the
shortnes
of
our
liues
,
whilest
it
is
passing
,
nor
learne
this
lesson
of
our
mortalitie
,
&
momentany
continuance
,
neither
by
reason
nor
experience
;
yet
shal
we
hereafter
(
when
perhaps
it
wil
be
too
late
to
make
any
good
vse
of
our
knowledge
)
easily
both
see
,
and
seeing
acknowledge
it
;
for
howsoeuer
time
to
come
may
seeme
long
in
approching
,
and
when
it
is
come
,
somewhat
long
in
spending
;
yet
if
we
look
back
vpon
it
when
it
is
once
passed
,
it
vanisheth
in
the
view
,
and
appeareth
as
nothing
:
neither
in
this
regard
is
there
any
great
difference
,
betweene
that
age
or
time
which
is
long
,
and
that
which
is
short
,
if
we
looke
vpon
them
when
they
are
both
passed
;
for
as
we
can
take
no
faster
hold
on
a
great
shadow
,
then
on
a
lesse
,
both
alike
in
a
moment
vanishing
out
of
our
sight
;
so
the
longest
life
,
when
it
is
once
spent
,
is
all
one
with
the
shortest
:
neither
doth
it
profit
or
content
vs
any
more
,
or
afford
vnto
vs
better
Quod
tam
diu
vixerat
,
quid
profuisset
ei
,
si
Adam
hodiè
mortuus
esset
?
Q●id
diu
est
,
vbi
fini●est
?
August
.
serm
.
42.
Tom
.
10.
hold
for
our
further
continuance
,
then
if
we
had
liued
only
to
the
time
of
childhood
.
Now
the
reason
why
man
,
Gods
most
excellent
creature
on
earth
,
and
created
after
his
owne
image
,
should
be
subiect
to
this
mortality
,
and
of
so
momentanie
and
short
continuance
,
is
not
originally
in
the
Lord
that
made
him
,
who
being
infinit
in
all
eternity
,
could
haue
giuen
to
his
creature
an
euerlasting
being
;
but
in
man
himselfe
,
who
hauing
the
free
choice
of
death
and
immortality
,
chose
the
worser
part
,
and
preferred
the
path
of
death
,
before
the
way
of
life
;
for
the
Lord
Gen.
2.
17.
and
3.
19.
hauing
threatned
man
,
that
in
the
day
which
he
transgressed
his
Commandement
,
he
should
die
the
death
;
he
notwithstanding
sinned
,
&
so
sinning
died
.
And
(
as
one
saith
)
because
sinfull
man
Quia
peccator
homo
illic
stare
noluit
vbi
conditus
fuit
,
hic
verò
vbi
eccidit
diu
esse
prohibetur
,
&c.
Greg
.
Moral
.
lib
.
12.
cap
.
4.
would
not
stay
in
the
place
of
true
happines
where
he
was
created
,
God
would
not
suffer
him
to
remaine
long
in
the
place
of
his
supposed
happines
,
where
he
was
fallen
:
and
because
he
willingly
lost
his
countrey
,
which
he
should
haue
loued
,
he
is
vnwillingly
drawne
out
of
this
place
of
his
pilgrimage
,
which
(
though
vndeseruedly
)
he
loueth
too
much
.
And
thus
haue
I
shewed
that
these
worldly
things
are
not
§.
Sect
.
9.
That
by
reason
of
the
shortnes
of
our
liues
,
all
things
are
momentany
and
vncertaine
vnto
vs.
much
to
be
desired
;
because
though
they
were
permanent
,
and
would
for
euer
stay
with
vs
,
yet
we
are
mortall
and
momentany
,
and
therefore
cannot
stay
long
with
them
:
for
though
men
seek
to
eternize
their
houses
,
and
labour
to
multiplie
their
pleasures
,
so
as
the
matter
of
them
may
continue
for
many
ages
;
&
though
they
turne
all
their
coine
into
lasting
gold
,
&
furnish
their
houses
with
most
durable
stuffe
,
&
haue
all
their
lands
in
free-hold
,
fee-simple
,
&
as
inheritances
for
euer
;
yet
all
these
are
but
names
and
titles
,
wherewith
they
delude
themselues
,
and
the
worlds
witchcrafts
whereby
he
intangleth
his
foolish
followers
,
with
sottish
loue
of
these
earthly
vanities
:
for
though
we
may
prouide
lasting
lands
,
yet
not
enduring
liues
;
though
our
possessions
would
remaine
for
euer
,
yet
our selues
are
but
of
momentanie
and
short
continuance
,
euery
day
ready
to
bee
taken
from
them
;
and
though
the
world
would
make
vs
beleeue
,
and
our
owne
deceiuing
hearts
are
apt
to
persuade
vs
,
that
our
possessions
are
fee-simples
,
and
our
lands
and
houses
inheritances
for
euer
,
yet
the
truth
is
we
are
but
tenants
at
will
,
holding
all
wee
enioy
at
our
great
Landlords
pleasure
:
and
when
we
haue
gotten
the
best
assurance
that
we
can
,
yet
we
are
more
sure
,
that
we
shall
hold
nothing
longer
then
onely
for
tearme
of
life
;
for
as
we
brought
none
of
these
things
with
vs
when
we
were
borne
,
so
we
shall
take
nothing
with
vs
at
our
buriall
,
but
as
we
found
them
all
in
the
world
,
so
when
we
depart
,
to
the
world
we
must
leaue
them
.
And
this
holy
Iob
confesseth
;
Naked
(
saith
he
)
came
Iob
1.
21.
I
out
of
my
mothers
wombe
,
and
naked
shall
I
returne
againe
:
to
which
the
Apostle
alluding
saith
,
that
wee
brought
nothing
into
1.
Tim
.
6.
7.
the
world
,
and
it
is
certaine
that
we
can
carrie
nothing
out
:
and
the
Preacher
speaking
indefinitely
of
all
men
,
saith
,
that
as
man
Eccles
.
5.
14.
came
forth
of
his
mothers
bellie
,
he
shall
returne
naked
to
goe
as
hee
came
,
and
shall
beare
away
nothing
of
his
labour
,
which
he
hath
caused
to
passe
by
his
hand
.
And
howsoeuer
there
is
great
difference
in
mens
estates
whilest
they
continue
here
,
some
liuing
in
prosperity
,
and
some
in
aduersitie
;
some
in
plenty
,
and
some
in
want
;
yet
(
as
the
authour
of
the
booke
of
Wisedome
affirmeth
,
all
men
Wisd
.
7.
6.
haue
one
entrance
vnto
life
,
and
alike
going
out
.
And
this
wee
may
cleerely
perceiue
in
the
looking
glasse
of
common
experience
:
for
how
many
houses
and
lordships
do
we
see
,
that
haue
(
themselues
remaining
)
turned
their
owners
out
of
doores
,
and
changed
them
for
others
,
not
onely
of
the
same
kindred
and
posterity
,
but
for
strangers
to
the
former
family
?
How
many
haue
we
Psal
.
37.
35.
36.
(
with
the
Psalmist
)
obserued
who
haue
beene
strong
in
their
prosperity
,
spreading
themselues
like
a
greene
bay
tree
,
who
are
now
gone
,
and
though
we
should
seeke
them
,
yet
we
cannot
find
them
?
How
many
haue
wee
seene
honoured
,
and
in
high
places
,
who
are
now
laid
low
in
the
graue
,
and
troden
vnder
their
feet
,
who
not
long
since
bowed
vnto
them
,
yeelding
them
at
the
first
sight
the
reuerence
of
cap
and
knee
?
How
many
who
haue
before
time
abounded
in
gold
and
siluer
,
houses
and
lands
,
who
are
now
stripped
of
all
?
and
whereas
formerly
they
ioyned
house
to
house
,
and
land
to
land
,
as
though
they
could
not
indure
a
neighbour
,
but
would
(
as
the
Prophet
speaketh
)
dwell
alone
in
the
middest
of
the
earth
;
yet
are
they
now
contented
with
lesse
then
seuen
foot
of
ground
;
and
to
haue
a
multitude
dwelling
with
them
in
a
little
plot
.
How
many
haue
we
seene
passing
their
time
in
pleasures
and
delights
,
eating
and
drinking
delicate
and
costly
meates
and
drinks
,
in
curious
and
more
costly
vessell
and
plate
,
spending
their
daies
in
hunting
Luk
.
6.
25.
and
hawking
,
laughing
and
sporting
,
dancing
and
reuelling
,
who
are
now
by
death
stripped
of
all
their
ioyes
,
and
in
all
likelihood
haue
changed
them
for
torments
and
miseries
,
weeping
and
gnashing
of
teeth
,
eternall
woe
and
the
sorrowes
of
hell
?
How
many
haue
pampred
their
bodies
,
that
now
are
the
meate
of
filthie
wormes
;
and
gloriously
adorned
their
backes
in
rich
apparell
,
that
are
now
couered
with
rotennesse
and
corruption
,
and
that
haue
filled
the
streets
with
their
sweet
smelling
perfumes
,
that
now
would
fill
them
with
a
greater
stench
?
And
finally
,
who
exceeded
all
their
neighbours
in
all
manner
of
worldly
prosperity
,
who
being
now
dead
together
,
are
all
so
alike
,
that
no
difference
at
all
can
bee
made
betweene
August
.
tom
.
10.
Serm
.
181.
them
.
Looke
(
saith
one
)
into
the
graues
of
these
great
worldlings
,
and
see
if
you
can
discerne
any
print
of
their
passed
pride
,
or
any
signe
remaining
of
their
riches
and
luxuriousnesse
.
Enquire
now
where
is
their
glorious
apparell
,
their
easterne
odours
,
their
delightfull
maskes
and
shewes
,
their
great
retinue
,
and
many
suters
;
their
costly
banquets
,
loud
laughter
,
gamesome
mirth
,
and
immoderate
and
vnbrideled
delights
?
whither
are
they
now
al
gone
,
and
what
is
become
of
them
?
where
is
all
their
worldly
prosperity
,
and
where
are
they
themselues
?
What
end
is
there
now
of
both
?
Come
neere
and
search
their
sepulchres
▪
and
behold
there
is
nothing
but
dust
,
and
the
filthie
reliques
of
the
wormes
feast
:
for
this
is
the
end
of
all
humane
Chrysost
.
in
Luc
.
16.
de
Lazaro
Concio
.
2.
bodies
,
as
wel
of
those
who
haue
lead
their
liues
in
pleasure
and
delights
,
as
of
those
who
haue
passed
their
daies
▪
in
painefull
labour
.
In
which
respect
the
world
is
fitly
compared
to
a
stage
,
and
the
life
of
man
to
a
play
,
lasting
a
little
longer
then
the
ordinarie
time
.
For
as
in
them
one
acteth
the
part
of
a
king
,
another
of
a
begger
;
one
of
a
wise
counsellor
,
and
another
of
a
naturall
foole
;
and
great
difference
there
is
between
them
whilest
the
comedie
continueth
;
but
when
the
play
is
ended
,
they
are
stripped
of
all
their
apparell
,
and
hauing
acted
their
parts
,
and
come
off
the
stage
,
they
are
all
fellowes
,
and
of
equall
quality
and
condition
:
for
euen
hee
who
is
greatest
in
the
world
,
hath
but
a
short
part
to
act
,
and
when
it
is
done
,
hee
must
lay
aside
all
his
glory
,
and
become
equal
to
him
who
is
of
basest
degree
.
And
therefore
seeing
these
glorious
worldlings
haue
not
much
greater
or
longer
happinesse
,
then
he
who
acteth
his
part
vpon
the
stage
;
let
none
be
proud
of
such
momentany
felicity
;
let
no
man
too
much
loue
riches
,
or
hate
pouerty
,
because
men
are
but
personated
in
these
worldly
habits
,
and
when
the
enterlude
is
ended
,
they
will
be
all
alike
.
Neither
are
these
worldly
things
wee
possesse
our
owne
,
but
§.
Sect
.
10.
That
the
things
we
possesse
are
not
our
owne
but
the
worlds
heire-loomes
.
the
worlds
heire-loomes
,
which
when
wee
are
gone
,
must
remaine
vnto
posterity
;
for
if
they
were
truely
our
owne
,
then
might
we
when
we
go
,
carrie
them
with
vs
;
but
now
the
world
whose
indeed
they
are
,
when
we
depart
(
whether
wee
will
or
no
)
will
haue
them
all
left
behind
,
and
keepeth
them
still
in
store
to
deceiue
with
them
the
following
posterity
,
as
before
they
haue
deceiued
their
abused
progenitors
.
In
respect
whereof
the
Prophet
Habakkuc
saith
,
that
the
faithfull
seeing
the
follie
Habac
.
2.
6.
of
wicked
worldlings
,
shall
take
vp
a
parable
,
and
a
taunting
prouerbe
against
them
;
saying
,
woe
be
to
him
that
increaseth
that
which
is
not
his
,
(
how
long
?
)
and
to
him
that
in
abundance
heapeth
vp
to
himselfe
thicke
clay
.
For
death
like
a
porter
standeth
in
the
gate
,
when
men
are
to
passe
out
of
the
world
,
and
causeth
them
whether
they
will
or
no
to
leaue
all
behind
them
;
sauing
their
sinnes
which
they
haue
committed
in
compassing
these
vanities
.
For
well
were
it
with
wicked
worldlings
,
if
they
could
as
well
leaue
their
sin
behind
them
as
their
sinfull
possessions
;
but
this
is
their
miserie
,
that
when
their
gold
forsaketh
them
,
their
guilt
accompanieth
them
,
and
when
they
are
plucked
vnwillingly
from
the
things
of
the
earth
,
whereupon
they
haue
set
their
hearts
,
(
which
goeth
as
neere
them
as
if
their
body
were
pulled
from
their
soule
,
or
their
heart
out
of
their
body
)
their
sins
and
the
gaules
of
an
euill
conscience
,
which
they
haue
gotten
in
compassing
them
,
by
wicked
and
vnlawfull
meanes
,
doe
attend
as
inseparablie
vpon
their
soules
,
as
their
shadowes
vpon
their
bodies
,
and
will
neuer
leaue
them
,
till
they
haue
brought
them
to
the
fearefull
tribunall
of
Gods
iudgement
,
and
haue
there
by
accusing
them
,
caused
the
Iudge
of
heauen
and
earth
,
to
pronounce
against
them
the
sentence
of
eternall
condemnation
.
And
thus
haue
I
shewed
that
all
men
are
of
momentanie
and
§.
Sect
.
11.
The
shortnesse
of
their
liues
who
are
aduanced
vnto
honours
.
short
continuance
.
Now
let
vs
more
specially
consider
of
the
breuitie
and
shortnesse
of
their
liues
who
abound
in
all
worldly
prosperity
;
for
so
farre
are
these
worldly
things
from
prolonging
our
liues
,
and
from
establishing
them
against
their
naturall
frailty
,
that
they
rather
cut
them
off
and
shorten
them
,
as
being
the
meanes
when
they
are
abused
by
sin
,
to
bring
vpon
vs
Gods
heauie
iudgements
,
and
to
hasten
our
death
,
when
we
too
much
set
our
hearts
vpon
them
.
And
hence
it
is
that
in
the
Scriptures
,
there
is
not
onely
mention
made
generally
of
the
frailty
and
momentany
continuance
of
mans
life
,
but
more
especially
of
theirs
,
who
abound
in
all
worldly
prosperity
.
So
it
is
said
of
those
who
are
in
honourable
place
and
calling
,
that
their
aduancements
shall
not
preserue
them
from
the
encounters
of
death
;
yea
rather
it
is
more
ready
to
shoot
at
them
before
others
,
as
being
the
fairest
marke
,
and
greatest
conquest
.
So
Eliphaz
vseth
an
interrogation
,
the
more
to
assure
and
conuince
Iob
4.
21.
vs
of
this
truth
.
Doth
not
(
saith
he
)
their
dignitie
goe
away
with
them
?
doe
they
not
die
,
and
that
without
wisedome
?
And
the
Psalmist
telleth
vs
,
that
man
shall
not
continue
in
honour
(
or
as
Psal
.
4.
12.
13.
the
word
signifieth
,
shall
not
stay
in
his
estate
all
night
)
hee
is
like
the
beasts
that
die
.
This
their
way
vttereth
their
foolishnesse
,
&c.
And
though
in
respect
of
their
honourable
calling
,
he
aduanceth
them
to
the
glorious
title
of
Gods
,
yet
he
will
not
attribute
immortality
vnto
them
,
but
telleth
them
,
that
though
they
were
Gods
they
should
die
like
men
,
and
though
they
were
children
Psal
.
82.
6.
7.
and
146.
2.
3.
of
the
most
high
,
yet
they
should
fall
like
other
men
:
&
else
where
he
exhorteth
vs
,
not
to
trust
in
princes
,
because
their
breath
departeth
,
and
they
returne
to
their
earth
.
So
the
sonne
of
Syrach
telleth
Ecclesiasticus
10.
11.
vs
,
that
which
we
also
learne
by
common
experience
,
that
he
who
is
to
day
a
king
,
to
morrow
is
dead
.
And
therefore
seeing
all
our
policie
,
power
,
and
endeauours
,
cannot
continue
vs
in
this
honourable
condition
;
for
though
honours
should
remaine
for
euer
,
yet
we
are
mortall
and
of
short
continuance
;
so
that
when
with
all
our
labour
and
care
we
haue
aduanced
our selues
,
and
by
our
proud
ambition
,
haue
mounted
aloft
vnto
the
highest
pitch
of
worldly
glory
,
wee
haue
in
this
state
no
manner
of
stay
,
but
when
death
commeth
,
and
clippeth
our
soaring
wings
,
we
presently
fall
into
the
lowest
condition
,
and
become
inferiour
to
the
meanest
liuing
creature
;
for
a
liuing
dog
is
better
then
a
dead
lion
,
as
the
Wise
man
speaketh
;
therefore
,
I
say
,
let
vs
not
set
our
hearts
on
that
,
with
which
wee
cannot
stay
,
nor
Iob
14.
21.
yet
when
we
must
leaue
it
,
haue
the
power
to
bequeath
it
to
our
posterity
:
for
as
Iob
speaketh
,
when
as
hee
who
is
aduanced
in
the
world
passeth
away
,
he
knoweth
not
if
his
sonnes
shall
be
honourable
,
neither
shall
he
vnderstand
concerning
them
,
whether
they
shall
be
of
low
degree
.
But
let
vs
set
our
hearts
and
affections
vpon
those
heauenly
honours
,
and
eternall
glory
,
which
as
they
will
neuer
leaue
vs
,
so
shall
we
neuer
be
taken
from
them
.
And
this
also
is
the
condition
of
them
who
abound
in
all
§.
Sect
.
12
That
the
rich
mans
life
is
short
and
vncertaine
.
Luk
.
12.
19.
21
▪
worldly
wealth
;
for
howsoeuer
rich
men
trusting
in
their
idol
the
earthly
mammon
,
promise
vnto
themselues
long
life
,
and
say
with
the
foole
in
the
Gospell
,
soule
thou
hast
much
goods
laid
vp
for
many
yeeres
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pleasure
,
yet
in
the
same
night
God
is
ready
to
take
away
their
soules
,
and
to
place
their
substance
in
other
mens
possessions
.
Howsoeuer
they
imagine
,
that
their
houses
and
habitations
shall
continue
for
euer
,
euen
from
generation
to
generation
,
and
therefore
call
their
lands
by
their
owne
names
;
yet
they
shall
not
continue
in
their
estate
,
but
shall
be
like
the
beasts
that
perish
,
as
the
Psalmist
speaketh
.
Psal
.
49.
11.
12.
Ier
.
17.
11.
So
Ieremie
saith
,
that
hee
who
getteth
riches
and
not
by
right
,
shall
leaue
them
in
the
middest
of
his
daies
,
and
at
his
end
shall
be
a
foole
.
And
in
this
respect
the
Apostle
Iames
compareth
rich
Iam
.
1.
10.
11.
men
,
to
the
flower
of
the
field
,
which
vanisheth
away
;
for
as
when
the
sunne
riseth
with
heate
,
then
the
grasse
withereth
,
and
the
flower
falleth
away
,
and
the
beautie
of
the
fashion
of
it
perisheth
:
euen
so
shall
the
rich
man
fade
way
in
all
his
waies
.
And
this
Baruch
obserued
in
the
experience
of
his
times
;
Where
(
saith
he
)
are
the
Baruch
3.
16
▪
17.
19.
princes
of
the
heathen
,
that
hoorded
vp
siluer
and
gold
wherein
men
trust
,
and
made
none
end
of
their
gathering
?
They
are
come
to
nought
,
and
gone
downe
to
hell
,
and
other
men
are
come
vp
in
their
steads
.
Whereby
it
appeareth
that
worldly
wealth
is
no
true
riches
,
for
then
it
would
make
vs
eternally
happie
;
nor
wee
true
owners
of
the
things
wee
possesse
;
for
if
they
were
ours
,
wee
might
take
them
with
vs
,
whereas
now
we
leaue
them
behind
vs
,
to
become
for
a
time
other
mens
,
as
before
they
were
ours
;
and
that
which
is
truely
our
owne
we
take
away
with
vs
;
that
is
,
either
our
vertues
and
graces
,
to
be
crowned
and
rewarded
;
or
our
faults
and
sinnes
,
to
be
condemned
and
punished
.
Neither
will
they
though
they
abide
with
vs
,
preserue
vs
from
death
,
that
we
also
may
stay
with
them
;
for
death
will
not
bee
bribed
,
and
the
God
of
life
and
death
will
take
no
price
for
the
redemption
of
our
liues
;
for
we
haue
nothing
to
giue
but
that
which
is
his
owne
;
and
though
all
wee
possesse
were
ours
,
yet
it
were
not
a
price
so
sufficient
as
would
be
accepted
.
And
therfore
Psal
.
49.
6.
7.
8.
let
vs
not
with
worldly
men
trust
in
our
goods
,
nor
boast
our selues
in
the
multitude
of
our
riches
;
for
a
man
can
by
no
such
meanes
redeeme
his
brother
,
he
cannot
giue
his
ransome
to
God
,
that
he
may
liue
still
for
euer
,
and
not
see
the
graue
.
So
precious
is
the
redemption
of
their
soules
,
and
their
continuance
for
euer
;
for
wise
men
die
as
well
as
fooles
,
and
leaue
their
riches
for
others
;
as
the
Psalmist
speaketh
.
Let
vs
not
greedily
gape
after
abundance
,
Longa
nostra
desideria
increpat
via
breuis
.
Incassum
multa
portantur
cum
iuxta
est
quò
pergitur
.
Greg
.
lib
.
40.
homil
.
hom
.
32.
seeing
a
little
will
serue
vs
for
our
momentanie
liues
;
for
why
should
wee
ouerburthen
our selues
in
carying
such
great
prouision
,
for
so
short
a
iourney
?
and
our
liues
being
short
,
why
should
we
looke
after
long
hopes
?
Why
should
we
be
so
eager
in
gathering
,
when
as
we
cannot
stay
by
it
when
it
is
gathered
?
and
store
vp
abundance
in
a
strange
countrie
,
where
we
haue
no
assurance
of
abiding
so
much
as
a
day
?
If
(
as
the
heathen
man
well
obserued
)
wee
were
assured
to
liue
the
long
age
of
an
Hart
or
Rauen
,
our
greedinesse
in
gathering
Euripides
apud
Stobaeum
.
were
the
more
to
be
pardoned
;
but
seeing
we
are
mortall
men
,
who
speedily
hasten
to
old
and
decrepit
age
,
it
is
follie
and
madnesse
to
dote
vpon
abundance
,
seeing
we
shall
consume
our
hearts
with
intolerable
sorrowes
,
in
scraping
that
together
,
which
others
when
wee
are
gone
will
riotously
spend
.
How
much
better
were
it
to
part
with
our
riches
freely
for
the
loue
of
Christ
,
then
to
bee
forced
whether
wee
will
or
no
,
to
leaue
them
by
death
?
How
much
better
were
it
,
seeing
wee
cannot
stay
with
them
long
on
earth
,
to
send
them
by
the
hands
of
the
poore
before
vs
to
heauen
,
where
wee
shall
remaine
for
euer
?
For
if
we
keepe
them
still
in
our
owne
custodie
,
wee
shall
haue
no
further
comfort
in
them
when
the
day
of
death
approcheth
;
Iob
.
27.
8.
for
as
Iob
saith
,
What
hope
hath
the
hypocrite
,
when
he
hath
heaped
vp
riches
,
if
God
take
away
his
soule
?
Finally
,
if
seruing
God
wee
want
these
earthly
riches
and
abundance
,
let
vs
not
bee
discontented
in
our selues
,
nor
enuie
wicked
men
who
flourish
with
them
,
seeing
the
time
is
but
short
,
both
of
our
want
,
and
their
plentie
;
for
death
is
hard
at
hand
,
and
seazing
on
vs
both
,
hee
will
strip
them
of
all
their
store
,
and
further
vs
to
the
possession
of
our
eternall
treasures
.
Be
not
thou
afraid
(
saith
the
Psalmist
)
Psal
.
49.
16.
17.
when
one
is
made
rich
,
and
when
the
glory
of
his
house
is
increased
;
for
he
shall
take
nothing
away
when
be
dieth
,
neither
shall
his
pompe
descend
after
him
.
The
like
incouragement
another
giueth
to
the
godly
man
oppressed
with
pouerty
.
Doest
thou
see
them
(
saith
he
)
strouting
in
the
streets
,
and
drawing
after
them
their
long
and
rich
traines
,
whereby
they
raise
vp
a
cloud
of
dust
in
Bernard
.
ad
Sophiam
virginem
.
the
aire
?
let
not
these
things
moue
thee
,
for
all
these
they
shal
lay
aside
at
the
houre
of
death
,
when
as
thy
vertues
and
holines
shall
still
accompanie
thee
:
they
are
not
their
owne
clothes
which
they
weare
:
for
when
death
commeth
they
must
put
them
off
,
and
leaue
them
behind
them
;
neither
shall
their
glory
descend
with
them
.
To
the
same
purpose
another
exhorteth
,
Let
vs
not
(
saith
he
)
afflict
our selues
when
wee
behold
the
vnexpected
prosperity
of
worldly
men
;
seeing
when
we
see
rich
men
painted
on
a
table
in
all
their
brauerie
,
and
poore
men
in
Chrysost
.
in
1.
Cor
.
15.
homil
.
38.
tom
.
4.
their
ragges
;
we
neither
admire
the
one
as
happie
,
nor
pitie
the
other
as
being
miserable
;
and
yet
these
dead
pictures
are
oftentimes
of
longer
continuance
then
liuing
men
represented
by
them
.
For
a
painted
table
may
last
aboue
an
hundred
yeeres
,
when
as
rich
men
who
please
themselues
in
their
abundance
,
are
often
taken
from
all
in
a
few
moneths
.
Yea
but
this
is
their
comfort
,
that
whilest
they
liue
they
§.
Sect
.
13.
That
the
hope
of
worldlings
is
vaine
and
vncertaine
,
who
thinke
to
leaue
all
to
their
beire
and
children
.
shall
enioy
their
wealth
,
and
when
they
die
they
shall
leaue
it
to
their
heires
.
It
is
true
indeed
that
though
rich
men
cannot
promise
vnto
themselues
long
life
,
yet
they
may
bee
assured
that
they
shall
haue
heires
;
but
if
they
meane
by
heires
their
owne
children
and
posterity
,
they
ground
their
hopes
and
comforts
vpon
a
false
and
deceiueable
ground
;
for
howsoeuer
men
may
prouide
heritages
,
yet
it
is
God
who
appointeth
heires
:
and
though
they
may
●ake
and
scrape
togther
riches
with
a
purpose
to
bequeath
them
to
their
friends
,
when
themselues
can
keepe
them
no
longer
;
yet
oftentimes
God
with
his
ouerruling
hand
so
disposes
of
them
,
that
they
neuer
enioy
them
.
For
some
outliue
their
heires
,
and
hauing
lost
their
posteritie
and
kindred
,
are
forced
whether
they
will
or
no
,
to
leaue
vnto
strangers
the
fruits
of
their
labours
.
Others
haue
heires
vnto
whom
they
leaue
their
goods
,
but
they
are
not
sure
that
they
shall
enioy
them
;
for
the
children
do
not
alwaies
rost
that
which
their
fathers
caught
in
hunting
;
but
as
many
enioy
those
goods
which
were
neuer
bequeathed
thē
,
so
many
vnto
whom
they
were
bequeathed
neuer
doe
enioy
them
,
it
being
onely
in
their
power
to
giue
their
riches
,
and
bequeath
legacies
to
whom
they
will
,
but
not
to
maintaine
their
gift
when
they
are
gone
,
nor
to
vphold
that
right
vnto
which
they
haue
intituled
them
.
And
this
the
Psalmist
plainly
affirmeth
:
Doubtlesse
(
saith
Psal
.
39.
6.
he
)
man
walketh
in
a
shadow
,
and
disquieteth
himselfe
in
vaine
;
he
heapeth
vp
riches
,
and
cannot
tell
who
shall
gather
them
.
To
the
same
purpose
Iob
saith
,
that
though
the
children
of
wicked
men
bee
Iob
.
27.
14.
15.
16.
&
20.
10.
in
great
number
,
the
sword
shall
destroy
them
,
and
his
posterity
shall
not
be
satisfied
with
bread
.
His
remnant
shall
be
buried
in
death
,
and
his
widowes
shall
not
weepe
.
Though
he
should
heape
vp
siluer
as
the
dust
,
and
prepare
raiment
as
the
clay
,
he
may
prepare
it
,
but
the
iust
shall
put
it
on
,
and
the
innocent
shall
diuide
the
siluer
.
Yea
not
onely
strangers
doe
often
become
heires
,
but
sometimes
also
enemies
,
and
those
whom
a
man
in
his
life
most
hateth
,
after
his
death
make
a
prey
of
his
riches
,
and
skornefully
insult
in
his
spoile
.
In
which
respect
one
saith
,
that
the
couetous
mans
labour
Chrysost
.
ad
pop
Antioch
.
homil
.
2.
tom
.
4.
is
certaine
,
but
the
fruit
of
his
labours
vncertaine
.
For
hee
taketh
paines
and
consumeth
himselfe
with
cares
in
gathering
riches
,
and
after
his
death
his
inheritance
and
possessions
come
into
the
hands
of
his
enemies
,
who
haue
circumuented
him
with
innumerable
trecheries
,
and
taking
onely
with
him
his
sins
,
he
leaueth
his
substance
to
other
men
.
Now
what
can
bee
more
miserable
,
then
to
tire
and
spend
a
mans
selfe
with
paines
,
that
his
enemies
may
reape
all
the
profit
?
and
to
withhold
euen
necessaries
from
ones
own
vse
,
for
the
increasing
of
that
wealth
which
his
enemies
will
spend
in
superfluitie
and
excesse
?
In
which
respect
one
iustly
much
preferreth
the
riches
of
faith
and
a
good
conscience
,
before
the
wealth
of
the
world
.
Faith
(
saith
he
)
laboureth
for
God
,
and
couetousnesse
for
the
tempter
;
that
Ambros
.
in
Psal
.
38.
enarrat
.
tom
.
4.
gathereth
such
things
as
profit
a
mans
selfe
,
this
heapeth
vp
those
which
profit
others
.
And
what
more
vaine
,
then
to
labor
for
other
men
,
and
not
know
who
shall
be
his
heire
?
For
who
can
tell
whether
his
owne
sonne
,
or
nephew
shall
suruiue
him
?
seeing
the
heire
oftentimes
goeth
before
the
testator
to
the
buriall
;
or
outliuing
him
,
●otously
deuoureth
the
inheritance
,
or
luxuriously
scattereth
it
;
or
being
foolish
cannot
defend
it
;
or
loseth
it
by
confiscation
,
yea
oftentimes
their
enemie
is
their
heire
,
and
the
successour
insulteth
ouer
the
deceased
,
persecuting
those
whom
he
loued
,
and
selling
for
slaues
those
whom
tenderly
loued
.
But
though
he
knew
who
should
inherit
his
labours
,
and
be
sure
to
haue
an
heire
of
his
owne
chusing
;
yet
how
can
he
tell
what
he
will
proue
?
whether
a
wise
man
,
or
a
foole
;
a
frugall
sauer
,
or
a
wastfull
spender
;
one
who
wil
thankfully
remember
his
predecessor
and
benefactor
,
or
one
that
will
forget
him
,
vnlesse
it
be
to
censure
his
infirmities
?
Finally
,
whether
Fletus
baeredis
sub
persona
risus
est
.
such
an
one
as
will
shed
gratefull
teares
at
his
funerals
,
or
smile
vnder
his
close
ho●d
?
And
this
the
Wise
man
noted
as
a
great
vanity
,
which
made
euen
his
life
bitter
vnto
him
.
I
hated
Eccles
2.
17.
18.
19.
(
saith
he
)
my
life
,
and
also
my
labour
wherein
I
had
trauested
vnder
the
sunne
,
which
I
shall
leaue
to
the
man
that
shall
be
after
me
.
And
who
knoweth
whether
he
shall
bee
wise
or
foolish
?
yet
shall
hee
haue
rule
ouer
all
my
labour
,
wherein
I
haue
trauelled
,
and
wherein
I
haue
shewed
my selfe
wise
vnder
the
sunne
,
this
is
also
vanity
,
&c.
But
if
these
momentanie
riches
,
which
are
thus
bequeathed
to
posterity
,
haue
been
defiled
with
sinne
,
either
because
they
haue
bin
vnlawfully
gotten
,
as
by
greedie
couetousnesse
,
fraud
,
deceit
,
cruelty
and
oppression
;
they
will
not
proue
greatly
beneficiall
,
either
to
heire
or
predecessor
:
for
as
hee
leaueth
vnto
his
child
his
wealth
,
so
also
enuie
,
because
he
is
the
ofspring
of
such
a
father
,
&
(
as
it
were
)
a
yong
one
of
the
old
serpent
,
which
though
Plutarch
de
cupidit
.
diuitiarum
.
he
haue
done
no
hurt
hitherto
by
reason
that
he
is
yong
,
yet
it
is
feared
he
will
doe
,
when
he
commeth
to
age
,
not
onely
because
he
is
likely
to
resemble
his
fathers
nature
,
but
also
hath
been
poysoned
with
his
precepts
of
couetousnesse
in
his
very
youth
.
For
as
one
obserueth
,
when
rich
misers
see
that
they
can
keepe
their
goods
no
longer
then
for
tearme
of
life
,
they
confirme
&
strengthen
their
heiros
,
by
reading
vnto
them
lectures
of
auarice
,
making
them
to
become
impregnable
castles
,
wherin
their
riches
may
be
reserued
after
their
departure
:
yea
oftentimes
with
their
wealth
they
leaue
vnto
them
Gods
heauie
anger
for
their
iniustice
,
and
wicked
getting
,
or
keeping
their
riches
,
which
burneth
against
sinners
vnto
the
third
&
fourth
generation
,
and
often
consumeth
their
house
and
whole
posterity
;
and
with
their
sin
they
leaue
their
shame
&
punishment
;
as
the
Prophet
speaketh
:
Woe
vnto
him
(
saith
he
)
that
is
giuen
to
the
getting
Habac
.
2.
9.
10.
of
vnlawfull
gaine
for
his
house
,
that
he
may
place
his
nest
on
high
,
and
be
deliuered
from
the
power
of
euill
.
Thou
hast
consulted
shame
to
thy
house
,
by
destroying
many
people
,
and
hast
sinned
against
thine
owne
soule
.
In
which
respect
the
couetous
man
,
as
he
is
not
much
beneficiall
to
his
heire
,
so
lesse
vnto
himselfe
;
for
what
wil
it
profit
him
after
his
momentany
fruition
of
the
Mammon
of
iniquitie
,
when
being
cast
into
hell
fire
,
and
there
tormented
with
intollerable
torments
,
he
shal
remember
,
that
he
hath
left
abundance
of
wealth
to
his
posteritie
?
seeing
neither
he
nor
they
,
can
with
al
this
riches
release
him
from
his
paine
,
nor
procure
so
much
as
a
drop
of
cold
water
to
allay
a
little
his
burning
heat
.
For
if
when
we
haue
all
these
goods
in
our
own
possession
,
they
will
not
ease
or
comfort
vs
in
the
extremitie
of
the
toothake
only
,
what
consolation
or
refreshing
can
be
expected
from
them
,
being
in
the
keeping
of
others
,
when
bodie
and
soule
shal
suffer
for
euer
the
wrath
of
God
,
and
the
grieuous
tortures
of
the
damned
spirits
?
Finally
,
though
voluptuous
men
abound
in
all
delights
,
yet
§.
Sect
.
14.
That
the
liues
of
voluptuous
men
are
short
and
full
of
frailtie
.
shall
they
not
long
enioy
them
;
for
though
they
were
constant
,
yet
themselues
are
fugitiue
,
though
their
pleasures
are
many
,
yet
their
yeers
being
few
,
they
cannot
long
reioyce
in
them
.
So
Iob
speaking
of
voluptuous
wicked
men
,
saith
,
that
they
take
the
tabret
Iob
21.
12.
13.
and
harpe
,
and
reioyce
in
the
sound
of
the
organs
;
they
spend
their
daies
in
wealth
,
and
suddenly
they
go
downe
to
the
graue
.
Neither
can
pleasures
,
though
they
neuer
so
much
delight
vs
,
make
our
ioyes
immortall
,
or
any
whit
prolong
our
liues
;
yea
contrariwise
(
as
I
haue
shewed
)
being
immoderately
vsed
,
they
are
the
ordinary
meanes
to
shorten
life
,
and
to
bring
vntimely
and
immature
death
.
But
howsoeuer
these
pleasures
of
the
world
are
most
momentany
,
both
in
respect
of
themselues
,
and
also
in
respect
of
vs
,
yet
their
punishment
when
they
are
abused
is
not
of
so
short
continuance
;
for
when
voluptuous
men
shal
leaue
their
delights
,
oftentimes
in
the
middest
of
their
daies
,
that
fearefull
woe
denounced
by
our
Sauiour
Christ
shall
accompany
them
for
euer
:
Wo
be
vnto
you
(
saith
he
)
that
now
laugh
,
for
ye
shal
waile
Luke
6.
25.
and
weepe
.
So
the
Apostle
Peter
saith
,
that
those
who
are
led
with
2.
Pet
.
2.
13.
sensualitie
,
are
made
to
be
destroyed
;
and
shall
receiue
the
wages
of
vnrighteousnes
,
as
they
which
count
it
pleasure
to
liue
deliciously
for
a
season
.
And
therfore
seeing
these
worldly
pleasures
are
so
short
and
momentany
,
both
in
respect
of
themselues
and
vs
,
&
seeing
also
their
fruition
is
temporarie
,
and
their
punishment
eternall
;
let
vs
not
set
our
harts
vpon
them
,
but
rather
on
those
heauenly
ioyes
,
which
shall
be
eternall
to
vs
,
and
we
to
them
;
and
hauing
with
Moses
respect
vnto
the
recompence
of
reward
,
let
vs
Heb
.
11.
25.
chuse
rather
to
suffer
aduersity
with
the
children
of
God
,
then
to
inioy
the
pleasures
of
sinne
which
shall
last
but
for
a
season
.
For
who
would
settle
his
loue
on
these
flitting
vanities
?
who
would
place
his
affections
on
worldly
pleasures
,
chambring
and
wantonnes
,
surfetting
and
drunkennesse
,
delightfull
sports
and
dainty
fare
,
sweet
smels
and
costly
rayment
,
whereby
this
lumpe
of
flesh
is
pleased
and
pampered
;
if
he
consider
,
that
within
a
while
his
bodie
shall
be
the
meat
of
wormes
,
his
sweet
perfumes
turned
into
§.
Sect
.
15.
A
perswasion
to
the
contempt
of
the
world
,
and
loue
of
heauen
,
grounded
vpon
the
consideration
of
our
liues
short
and
momentany
continuance
.
Quicqu●d
est
eui
dominus
inscriberis
apud
te
tuum
non
est
.
Nihil
firmum
insi
:
mo
;
nihil
fragil●
aeternum
&
inuictum
est
:
tam
necesse
est
perire
quam
perdere
.
Senec
.
Epist
.
98.
lothsome
stincke
,
his
rich
attire
into
a
poore
windingsheet
,
his
tender
flesh
and
faire
skin
,
into
rottennes
and
putrefaction
;
and
not
rather
on
those
heauenly
and
vnspeakeable
ioyes
,
in
which
we
shall
euer
ioy
,
they
continuing
with
vs
,
and
we
with
them
for
euermore
?
And
thus
haue
I
shewed
,
not
only
that
the
world
,
&
the
things
thereof
are
momentany
&
vncertaine
,
but
that
we
also
are
mortall
,
and
our
liues
of
short
continuance
:
by
reason
whereof
nothing
can
be
vnto
vs
firme
and
durable
,
because
our selues
,
whilest
we
continue
in
these
earthly
tabernacles
are
stil
flitting
,
and
altogether
vncertaine
of
our
abode
;
for
nothing
is
stedfast
to
him
who
is
vnstedfast
,
nothing
eternal
,
to
him
who
is
fraile
and
mortall
:
&
therefore
seeing
we
haue
no
sure
hold
of
the
things
of
this
life
,
let
vs
not
set
our
hearts
vpon
them
;
for
though
we
be
called
their
masters
and
owners
,
yet
we
haue
in
them
but
a
momentany
interest
,
and
though
they
be
with
vs
,
yet
they
are
not
ours
;
seeing
we
are
daily
ready
to
leaue
them
.
Let
vs
build
in
earth
tabernacles
,
and
not
mansion
houses
,
seeing
we
are
still
remouing
,
and
cannot
long
stay
:
we
are
pilgrimes
heere
,
and
therfore
we
should
not
set
our
affections
on
the
earth
,
and
earthly
things
,
where
we
shall
rest
(
as
it
were
)
but
one
night
,
&
then
be
gone
;
but
on
the
ioies
reserued
for
vs
in
our
own
country
,
where
we
shall
remaine
for
euer
:
we
are
now
souldiers
in
the
campe
,
and
therefore
there
is
neither
time
nor
place
heere
to
build
vs
houses
,
to
purchase
lands
,
to
sow
,
plant
,
or
play
the
merchants
,
with
a
purpose
of
continuing
here
still
;
only
tents
are
fittest
for
vs
,
till
hauing
gotten
the
victorie
,
we
shall
with
triumph
be
receiued
into
our
heauenly
citie
:
if
we
place
our
treasures
heere
,
we
may
die
in
the
battell
and
so
lose
all
,
&
therefore
let
vs
make
that
our
treasurie
,
where
we
shall
liue
for
euer
.
And
as
the
Apostle
exhorteth
vs
,
If
we
be
risen
with
Christ
,
let
vs
seeke
those
things
Coloss
.
3.
1.
2.
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
;
and
set
our
affections
on
things
which
are
aboue
,
and
not
on
things
which
we
haue
on
the
earth
;
for
we
are
dead
(
in
the
world
)
and
our
life
is
hid
with
Christ
in
God
.
And
for
as
much
as
our
life
is
momentany
,
let
vs
labour
to
improue
it
to
the
best
purposes
;
and
especially
before
we
die
,
let
vs
take
care
that
our
sins
may
die
before
vs.
If
we
were
sure
that
we
should
liue
but
one
yeer
,
no
man
would
defer
his
repentance
,
but
forsaking
his
former
wicked
waies
,
would
betake
himselfe
to
the
seruice
of
God
with
all
zeale
and
deuotion
;
what
folly
therfore
and
madnes
is
it
,
to
defer
our
repentance
&
amendment
,
seeing
we
haue
no
assurance
of
liuing
a
moneth
,
no
not
a
short
minute
or
the
least
moment
?
why
should
we
be
so
frugall
of
the
time
which
is
certaine
,
&
so
prodigall
of
that
which
is
vncertaine
?
if
we
were
certainly
assured
of
continuing
a
yeere
longer
only
,
yet
we
might
with
much
more
safety
defer
our
repentance
to
the
latter
end
;
but
now
that
our
liues
are
so
momentany
and
vncertaine
,
that
we
are
not
assured
of
liuing
one
day
longer
,
what
frenzie
should
so
possesse
vs
,
which
should
cause
vs
to
make
any
delay
of
our
amendment
,
vpon
which
the
eternall
saluation
of
our
soules
dependeth
?
Let
vs
therefore
whilest
this
short
and
vncertaine
time
lasteth
,
forsake
and
mortifie
our
sins
&
corruptions
,
that
when
death
taketh
vs
away
,
they
may
not
accompany
vs
to
iudgement
;
let
vs
set
our
hearts
vpon
Gods
spirituall
graces
,
and
in
comparison
of
them
contemne
the
world
,
and
worldly
vanities
;
for
these
will
either
Eccles
.
3.
14.
leaue
vs
or
we
them
,
but
they
will
neuer
forsake
vs
,
no
not
in
death
;
but
departing
from
the
world
,
we
shal
carie
with
vs
these
rich
treasures
,
and
hauing
these
pretious
iewels
in
our
hands
,
we
shall
with
ioy
and
comfort
meet
the
Bridegroome
,
and
present
our selues
in
Gods
presence
,
offering
vnto
him
his
owne
gifts
and
graces
,
to
be
rewarded
and
crowned
with
glorie
and
euerlasting
happines
.
Finally
,
seeing
our
life
is
but
a
shadow
,
let
vs
Vmbra
est
vita
haec
:
festina
ad
solem
iustitiae
,
vt
te
d●fendat
ab
vmbrae
huius
frigore
;
&
calorem
tibi
profundat
aestiuum
.
Ambros
.
in
Psalm
.
118.
Serm
.
5.
hasten
to
the
Sun
of
righteousnesse
,
that
he
with
his
vitall
heate
may
preserue
vs
from
the
cold
of
this
shade
:
let
vs
set
our
hearts
vpon
him
with
all
loue
and
affection
,
and
so
shall
we
be
sure
for
euer
to
enioy
our
loue
,
and
in
him
to
find
eternall
happines
and
endlesse
glory
,
seeing
he
being
life
it selfe
dieth
not
,
&
with
his
quickening
Spirit
will
make
vs
immortall
,
and
to
liue
eternally
with
him
who
is
eternall
.
Whereas
contrariwise
,
if
with
the
fiue
foolish
virgins
,
we
haue
not
the
pure
oyle
of
Gods
sanctifying
graces
shining
in
our
lamps
,
we
shall
be
shut
out
of
the
bridall
chamber
,
and
when
we
would
most
be
knowne
,
we
shall
heare
that
fearefull
sentence
,
Depart
from
me
I
know
you
not
:
if
we
defer
our
repentance
,
&
do
not
vse
the
meanes
appointed
by
God
whereby
we
may
be
assured
of
our
saluation
;
if
we
do
not
hunger
and
thirst
after
Christand
his
righteousnes
;
and
setting
our
loue
and
affections
vpon
our
heauenly
countrie
,
seeke
and
endeauour
with
all
our
powers
,
to
be
enfranchised
,
and
made
free
burgesses
of
the
new
Ierusalem
;
these
gratious
offers
will
once
be
pulled
backe
,
and
the
acceptable
time
and
day
of
saluation
will
within
a
while
be
passed
,
neuer
againe
to
be
recalled
.
Whilest
the
vnfaithfull
steward
wasteth
his
masters
goods
about
his
owne
pleasures
,
ruffling
it
out
in
his
silkes
and
veluets
,
and
reuelling
in
all
delightfull
sports
and
pleasing
pastimes
;
eating
and
drinking
,
masking
and
dancing
,
commanding
and
ouerruling
all
his
fellow
seruants
,
euery
one
enuieth
his
happines
,
and
wish
in
their
hearts
that
they
were
like
him
;
but
when
the
day
of
reckoning
commeth
,
that
he
must
leaue
his
place
,
and
giue
an
account
of
his
stewardship
to
a
iust
and
powerfull
master
,
then
all
his
former
pompe
and
pleasure
vanisheth
like
a
dreame
,
and
the
meanest
of
his
fellow
seruants
,
which
is
assured
of
his
owne
integritie
,
and
his
masters
loue
,
would
not
now
change
with
him
estates
,
because
his
glory
is
past
,
&
his
reckoning
to
come
.
And
so
howsoeuer
Gods
poore
seruants
may
for
a
while
enuie
the
prosperity
of
wicked
worldlings
,
when
they
see
their
brauerie
,
abundance
and
great
authoritie
and
command
;
yet
when
the
day
of
their
death
is
come
,
when
they
are
turned
out
of
all
,
and
ready
to
be
haled
to
the
barre
of
Gods
iudgement
,
to
giue
an
account
of
his
misspent
talents
,
&
to
answere
for
their
cruel
tyrannizing
ouer
their
fellow
seruants
;
then
they
see
how
much
a
good
conscience
is
better
then
earthly
treasures
,
and
the
assurance
of
Gods
loue
and
their
saluation
,
to
be
preferred
before
the
vanishing
glorie
of
the
world
;
and
now
they
would
not
change
conditions
with
them
,
whom
not
long
since
they
enuied
,
though
they
might
haue
the
Monarchie
of
the
whole
earth
to
boote
.
For
alas
,
what
will
their
passed
pleasures
,
honors
and
riches
,
now
profit
them
,
when
being
stript
of
all
,
they
must
giue
their
account
at
the
tribunall
seat
of
Gods
iudgement
,
for
their
often
abusing
these
rich
gifts
?
yea
what
miserie
will
it
now
be
,
that
they
haue
been
so
happie
,
when
as
they
shall
be
forsaken
of
all
,
and
change
their
estate
,
hauing
no
hope
nor
comfort
of
bettering
themselues
in
the
alteration
?
yea
what
trembling
and
feare
shal
then
possesse
them
,
when
they
leaue
that
estate
which
they
know
,
and
must
change
for
one
which
they
know
not
?
and
when
being
abandoned
of
all
their
delights
,
they
shall
haue
only
their
sins
attending
on
them
;
not
now
disguised
and
gilded
ouer
as
heretofore
,
but
in
their
owne
vgly
shape
,
and
horrible
deformitie
as
lothsome
as
the
diuell
,
and
as
blacke
as
hell
?
O
what
would
they
not
now
giue
to
haue
their
quietus
est
,
&
Gods
debt-booke
cancelled
?
at
what
price
would
they
refuse
a
good
conscience
,
if
it
were
offered
them
to
sale
?
how
would
they
now
with
readinesse
strip
themselues
out
of
all
,
to
procure
the
rich
robe
of
Christ
Iesus
his
righteousnesse
,
that
therein
they
might
with
comfort
appeare
before
their
Iudge
?
Or
if
they
die
of
a
spirituall
lethargie
,
and
be
rocked
asleepe
of
the
diuell
in
the
cradle
of
security
,
and
so
caried
quietly
into
hell
;
so
as
they
haue
no
leasure
to
think
of
these
things
,
or
time
to
entertaine
these
fearfull
meditations
;
yet
how
much
more
hellish
horror
haue
they
when
they
are
awakened
out
of
their
deep
sleep
,
with
those
intollerable
tortures
?
O
how
do
they
then
befoole
themselues
,
for
hauing
preferred
temporalties
before
eternities
,
and
made
sale
of
their
soules
,
for
earthly
vanities
?
what
paines
would
they
now
refuse
,
to
free
themselues
out
of
this
damned
condition
,
if
they
might
liue
againe
?
how
many
worlds
would
they
now
giue
,
for
one
houre
of
that
acceptable
time
,
which
they
haue
formerly
misspent
in
whole
yeeres
with
carelesse
neglect
;
that
they
might
therein
repent
of
their
sinnes
,
and
so
escape
that
pursuing
wrath
of
God
,
&
those
hellish
and
eternal
torments
?
but
all
too
late
,
for
now
the
time
is
past
,
the
sentence
pronounced
,
the
gate
of
heauen
shut
,
and
condemnation
,
and
the
fearefull
execution
thereof
begun
,
which
shall
neuer
find
tearme
or
time
to
end
.
O
let
vs
therefore
now
whilest
we
haue
space
,
preuent
these
afterreckonings
;
and
because
our
liues
are
momentany
and
vncertaine
,
let
vs
not
defer
the
day
of
repentance
,
vpon
which
dependeth
our
saluation
,
but
so
spend
this
vncertaine
time
,
that
we
may
be
certaine
to
escape
these
euerlasting
punishments
,
&
to
inherit
those
heauenly
ioyes
,
which
being
once
begun
shall
neuer
end
,
but
bring
all
glorie
without
miserie
,
and
felicity
with
eternitie
.
CHAP.
XXX
.
Of
the
great
hurt
which
worldly
things
bring
to
their
owners
,
when
they
set
their
hearts
vpon
them
,
and
first
by
weaning
their
hearts
from
God
,
and
making
them
idolaters
.
HAving
shewed
in
the
former
part
of
this
booke
,
that
§.
Sect
.
1.
That
worldly
things
are
hurtfull
to
those
who
immoderately
loue
them
.
though
we
much
esteeme
,
set
our
hearts
vpon
,
&
seek
these
worldly
things
,
yet
we
cannot
by
all
our
loue
and
labour
,
be
assured
that
they
will
bring
vnto
vs
any
good
:
It
now
followeth
,
that
according
to
my
order
propounded
,
I
also
proue
that
they
bring
vnto
vs
much
euill
;
not
in
themselues
,
and
in
their
owne
nature
;
for
so
(
as
I
haue
shewed
)
they
are
good
,
and
the
blessings
of
God
:
but
through
our
corruption
,
whereby
we
are
most
proue
to
abuse
them
vnto
euill
.
Neither
vnto
all
men
(
for
vnto
Gods
children
,
who
haue
a
right
vse
of
them
,
they
are
both
good
,
and
also
instruments
and
furtherances
of
wel
doing
)
but
vnto
carnall
worldlings
,
who
ouerualue
,
and
set
their
hearts
vpon
them
,
seeking
them
with
greater
labour
and
loue
,
then
either
Gods
spirituall
graces
,
or
heauenly
ioyes
:
whereby
they
turne
these
blessings
of
God
into
curses
,
and
his
gratious
benefits
,
into
cumbersome
burthens
,
and
pernicious
euils
;
as
being
vnto
them
the
causes
&
occasions
of
much
sin
and
wickednes
:
for
as
God
by
his
infinit
goodnes
,
doth
bring
good
out
of
euill
;
so
contrariwise
Satan
,
and
our
corrupt
nature
,
being
opposite
vnto
him
,
are
readie
through
their
sinfull
abuse
,
to
bring
euill
out
of
good
,
and
to
make
those
things
which
in
their
own
nature
are
helpes
and
furtherances
to
all
holy
duties
,
and
to
the
aduancing
of
Gods
glory
and
our
saluation
;
to
become
prouocations
vnto
sin
,
and
the
meanes
of
Gods
dishonor
,
and
our
destruction
.
That
therfore
I
may
not
be
mistaken
in
the
following
discourse
,
I
would
preadmonish
the
Reader
once
for
all
,
that
whereas
I
shew
the
manifold
mischiefes
which
accompanie
the
f●uition
of
these
worldly
things
,
it
is
not
my
meaning
to
derogate
any
whit
from
these
blessings
of
God
,
or
to
ascribe
these
euils
vnto
them
,
in
their
owne
nature
;
or
finally
to
proue
that
they
are
absolutely
vnlawfull
in
their
vse
and
possession
vnto
all
men
indefinitly
;
but
only
to
shew
that
they
degenerate
from
their
owne
nature
,
and
become
the
occasions
of
all
the
ensuing
euils
to
carnal
worldlings
alone
,
when
as
they
esteeme
,
loue
,
and
seek
them
,
more
then
the
rich
treasures
of
spiritual
grace
,
and
eternal
glory
And
of
these
I
may
truly
say
with
the
Prophet
,
that
they
do
not
only
trust
in
vanity
,
setting
their
hearts
&
affections
vpon
Esay
59.
4.
5.
things
which
are
of
no
worth
,
but
also
that
in
thus
doing
,
they
conceiue
mischiefe
,
and
bring
forth
iniquitie
.
In
the
former
respect
he
compareth
the
painfull
indeauours
of
carnall
worldlings
to
the
weauing
of
the
spiders
web
,
which
is
a
worke
of
great
paines
,
and
small
profit
;
for
as
he
saith
,
their
webs
shall
be
no
garment
,
neither
shal
they
couer
themselues
with
their
labours
;
and
in
the
latter
,
to
the
hatching
of
the
Cockatrices
egs
;
which
is
no
lesse
painfull
,
then
full
of
danger
:
for
as
the
brooding
hen
sitteth
close
vpon
these
serpents
egs
,
and
depriueth
her selfe
willingly
not
only
of
libertie
,
but
also
of
food
,
that
she
may
bring
forth
her
yong
;
and
after
all
this
labour
doth
hatch
a
pernicious
brood
,
who
begin
their
mischiefe
with
the
destruction
of
her
,
which
hath
taken
al
this
paines
in
bringing
them
forth
:
so
worldlings
are
very
laborious
in
hatching
their
desires
,
and
in
bringing
forth
the
brood
of
worldly
vanities
,
depriuing
themselues
of
their
liked
liberty
,
yea
euen
of
necessaries
for
backe
and
belly
;
and
when
al
is
done
(
not
by
reason
of
any
poison
in
the
things
themselues
,
but
only
that
which
they
communicate
vnto
them
,
whilest
they
houer
ouer
them
with
their
greedie
desires
)
they
become
vnto
them
deadly
stinging
ferpents
,
as
being
occasions
and
motiues
vnto
sin
,
which
will
wound
them
to
death
,
&
bring
them
to
eternall
destruction
of
body
and
soule
.
For
as
meate
it selfe
being
moderately
vsed
becommeth
wholesome
nourishment
,
whereby
the
body
is
refreshed
,
and
the
life
preserued
;
but
if
it
bee
eaten
with
a
greedie
appetite
,
and
in
excessiue
measure
,
it
oppresseth
the
stomacke
,
and
becommeth
the
mother
and
nurse
of
all
diseases
:
so
if
we
seeke
these
things
with
moderate
loue
,
and
in
temperate
measure
,
they
will
refresh
and
comfort
our
hearts
and
soules
,
so
as
they
will
be
more
cheerefull
and
strong
in
performing
the
duties
and
workes
of
godlinesse
;
whereas
if
with
a
greedie
desire
we
hunger
after
them
,
and
not
contenting
our selues
with
sufficiencie
,
labour
after
superfluitie
,
our
soules
will
be
surcharged
with
a
spirituall
surfet
,
and
the
diseases
of
sinne
which
bring
with
them
eternall
death
,
will
abound
in
vs
to
our
destruction
.
Thus
howsoeuer
honors
and
earthly
preferments
are
(
as
before
§.
Sect
.
2.
That
worldly
honours
bring
muh
hurt
to
those
who
dote
vpon
them
.
I
haue
shewed
)
good
and
lawfull
,
profitable
and
to
bee
esteemed
with
due
respect
,
yet
if
they
be
excessiuely
ouerualued
aboue
their
worth
,
and
preferred
in
our
iudgement
&
affection
before
spirituall
graces
and
heauenly
glory
;
they
presently
become
not
onely
vaine
and
vnprofitable
to
them
that
thus
haue
them
,
but
also
hurtfull
and
pernicious
.
Because
ouerprizing
them
in
their
iudgement
,
and
ouer
sondly
doting
on
them
in
their
affection
,
and
in
both
preferring
them
before
those
spirituall
and
heauenly
excellencies
;
they
will
be
accordingly
ready
at
all
times
,
to
hazard
the
losse
,
yea
to
make
a
voluntarie
forfeiture
of
those
things
,
which
in
truth
are
infinitely
better
,
so
they
may
either
gaine
or
retaine
these
worldly
trifles
,
which
in
their
deluded
iudgement
,
and
corrupted
affection
,
they
imagine
to
be
of
greater
worth
.
For
who
seeth
not
that
ambitious
men
immoderately
louing
,
and
excessiuely
prizing
honours
,
and
the
glory
of
the
world
,
are
ready
to
run
headlong
into
all
maner
of
sinne
,
and
by
sinning
,
to
hazard
the
losse
of
grace
and
glory
,
all
opinion
of
vertue
,
and
hope
of
happinesse
,
either
for
the
compassing
or
maintaining
of
their
reputation
and
preferment
?
For
thus
they
are
ready
to
raise
themselues
by
others
ruines
;
to
honour
themselues
by
dishonouring
God
;
to
aspire
vnto
preferments
,
by
machiauellian
policies
;
to
play
the
hypocrites
in
making
a
semblance
and
shew
of
those
vertues
and
good
parts
which
were
neuer
in
them
,
and
a
thousand
such
like
wicked
courses
,
whereby
when
they
haue
attained
vnto
their
desired
honours
;
they
are
now
ready
to
repeate
their
lesson
againe
and
againe
,
and
to
renue
,
yea
adde
vnto
their
former
wickednesse
,
as
oft
as
occasion
is
offered
,
to
Basil
.
Constit
.
monast
.
cap
.
11.
maintaine
their
reputation
,
and
preserue
their
honour
from
impeachment
.
In
regard
whereof
one
exhorteth
vs
to
flee
vaine
glory
and
ambition
,
as
being
a
sweete
robber
of
spirituall
riches
,
a
pleasant
enemie
of
our
soules
,
the
moth
of
vertue
,
a
flattering
spoiler
of
all
our
goods
,
a
couerer
and
colourer
Vana
gloria
leuiter
volat
,
leuiter
penetrat
,
sed
▪
non
le●e
infligit
vulnus
:
Citò
interficit
.
Bernard
.
in
Psal
.
qui
habitat
.
Serm
.
6.
of
deceitfull
poyson
,
vnder
the
shew
and
tast
of
the
sweetest
honie
,
reaching
out
to
the
minds
of
men
,
these
empoysoning
cups
of
sinne
,
whereof
if
they
drinke
they
eternally
perish
.
To
which
purpose
another
saith
,
that
vaine
glory
flieth
lightly
about
as
being
vaine
,
and
of
no
waight
,
and
lightly
and
easily
pierceth
into
mens
hearts
;
and
yet
it
inflicteth
no
light
wound
,
but
suddenly
killeth
,
and
destroyeth
at
vnawares
.
Thus
also
riches
are
hurtfull
and
pernicious
to
those
who
ouerualue
§.
Sect
.
3.
That
riches
hurt
those
who
immoderately
desire
them
,
by
drawing
them
into
all
sinne
.
their
true
worth
in
their
iudgements
,
and
setting
their
hearts
vpon
them
,
do
with
all
greedines
desire
and
seeke
them
,
more
then
Gods
spirituall
graces
and
heauenly
glory
▪
seeing
vnto
such
they
are
not
onely
the
causes
and
occasions
,
but
also
the
instruments
and
meanes
of
all
sinne
and
wickednesse
.
For
they
who
set
their
hearts
vpon
this
earthly
mammon
,
are
ready
(
to
obtaine
their
loue
)
with
Iudas
and
Demas
to
sell
all
their
part
in
Christ
and
his
saluation
,
to
make
shipwracke
of
a
good
conscience
,
and
of
all
spirituall
graces
,
to
forgoe
their
right
in
our
heauenly
inheritance
in
Gods
kingdome
,
and
to
expose
their
bodies
and
soules
to
temporall
and
eternall
punishments
,
by
vsing
all
sinfull
and
wicked
meanes
to
get
,
keepe
,
or
increase
their
wealth
.
In
respect
whereof
the
Prophet
Dauid
maketh
couetousnes
,
and
obedience
vnto
Gods
law
flat
opposites
,
which
will
by
no
meanes
be
reconciled
and
stand
together
:
Incline
my
Psal
.
119.
36.
heart
(
saith
he
)
vnto
thy
testimonies
,
and
not
to
couetousnesse
.
And
the
Apostle
Paul
doubteth
not
to
affirme
,
that
the
immoderate
desire
of
money
is
the
roote
of
all
euill
;
because
if
men
haue
it
not
,
1.
Tim
.
6.
10.
Multum
est
non
corrumpi
diuitiarum
contubernio
.
Sene
.
epist
.
20.
they
are
ready
to
vse
all
vnlawfull
meanes
to
get
it
;
if
they
haue
it
,
they
vse
the
like
wicked
meanes
to
keepe
it
.
So
that
(
as
one
saith
)
it
is
a
matter
of
great
difficultie
to
haue
riches
dwelling
with
vs
,
and
not
to
be
corrupted
with
their
acquaintance
and
neighbourhood
.
The
which
as
it
is
true
of
all
wealth
immoderately
loued
,
so
especially
when
in
respect
of
quantitie
it
is
growne
to
abundance
and
superfluitie
;
for
as
the
ship
when
it
is
is
ouerloded
cannot
be
kept
from
sinking
in
the
least
tempest
,
by
all
the
care
and
cunning
of
the
skilfull
pilot
,
vnlesse
it
be
vnburthened
of
some
part
of
it
lading
;
so
when
our
minds
are
surcharged
with
these
worldly
superfluities
,
it
is
almost
impossible
with
al
our
care
and
vigilance
to
keepe
our
soules
from
sinking
into
the
gulph
of
sinne
,
vnlesse
we
vnburthen
our selues
of
this
abundance
,
by
bestowing
our
superfluities
on
charitable
vses
,
and
in
the
relieuing
of
our
poore
brethren
.
In
regard
wherof
one
truely
saith
,
that
hee
who
addeth
to
the
wealth
of
a
couetous
man
,
giueth
wine
to
him
who
is
sicke
of
a
burning
feuer
,
honie
to
a
cholericke
man
,
banquetting
dishes
to
a
sicke
Plutarch
.
and
surfetted
stomacke
;
which
though
they
may
please
the
tast
,
yet
they
increase
the
disease
,
and
hurt
in
stead
of
helping
.
For
they
who
abound
in
riches
doe
commonly
keepe
them
like
the
vnprofitable
seruants
talent
,
doing
no
good
with
them
to
themselues
or
others
;
or
else
imploy
them
in
such
sinfull
seruices
,
that
they
were
better
to
haue
lien
hid
still
,
then
to
become
the
instruments
of
wickednesse
,
and
furtherances
vnto
sin
.
As
for
example
,
when
they
are
abused
to
surfetting
and
drunkennesse
,
and
spent
vpon
harlots
and
parasites
,
in
gaming
and
reuelling
,
in
excessiue
brauerie
,
or
in
furthering
reuenge
,
oppression
and
cruelty
:
for
then
they
become
the
harbingers
of
hell
,
and
like
pioners
,
smooth
and
lay
open
the
way
which
leadeth
to
destruction
.
In
respect
of
which
sinfull
abuses
,
the
Wise
man
saith
,
that
hee
had
obserued
,
riches
reserued
Eccles
.
5.
12.
to
the
owners
thereof
for
their
euill
:
and
the
sonne
of
Syrach
affirmeth
,
that
many
are
destroyed
by
reason
of
gold
,
and
Ecclesiasticu●
31.
6.
haue
found
their
destruction
before
them
.
And
in
regard
of
this
harmefulnesse
of
abused
riches
,
they
are
by
one
compared
vnto
thornes
,
as
our
Sauiour
Christ
also
himselfe
likeneth
them
:
for
as
thornes
are
barren
of
fruits
,
so
they
of
good
workes
;
as
they
pricke
the
hands
that
touch
them
,
so
these
the
hearts
that
are
set
vpon
them
;
as
they
are
easily
caught
with
the
fire
,
and
are
hated
of
the
husbandman
,
so
these
being
hated
of
God
,
are
easily
consumed
with
the
fire
of
his
displeasure
;
and
finally
,
Chrysost
.
in
Ioan
.
homil
.
23.
as
in
them
harmeful
beasts
,
vipers
,
and
scorpions
do
hide
themselues
,
that
they
may
doe
a
mischiefe
at
vnawares
;
so
in
these
lurke
many
sinnes
and
corruptions
which
daily
wound
and
sting
the
soule
to
death
eternall
.
So
elsewhere
he
asketh
what
happines
there
is
in
the
possession
of
riches
?
vnlesse
(
saith
he
)
we
Chrysost
.
in
1.
Cor
.
homil
.
35.
account
them
happie
which
keepe
wild
and
sauage
beasts
,
who
dare
not
come
neer
them
,
nor
cannot
touch
them
without
feare
and
trembling
:
for
so
couetous
men
keeping
riches
,
receiue
from
them
,
as
from
cruell
beasts
,
many
hundred
wounds
in
their
soules
and
consciences
;
although
in
a
diuers
maner
:
for
wild
beasts
doe
hurt
when
they
are
brought
abrode
;
but
these
when
they
are
kept
within
,
kill
their
keeper
,
and
become
harmlesse
when
they
are
set
at
liberty
.
Vpon
which
manifold
harmes
happening
through
the
abuse
of
riches
,
another
groundeth
an
affectuall
dissuasion
from
louing
or
seeking
them
ouermuch
.
How
long
(
saith
he
)
will
you
spend
your
liues
in
getting
gold
,
which
is
nothing
else
but
a
snare
of
soules
,
the
hooke
of
death
,
and
baite
of
sinne
?
How
long
will
ye
greedily
gape
after
riches
,
the
vsuall
causes
of
warre
and
discord
?
for
for
their
sakes
kinsfolkes
neuer
thinke
what
nature
requireth
;
brethren
behold
one
another
with
froward
and
crabbed
countenances
,
and
Basil
.
orat
.
14.
de
diuitijs
&
paupertate
.
thirst
after
one
anothers
blood
;
for
their
sake
the
woods
harbour
theeues
,
and
cities
sycophants
and
slandererers
:
who
but
they
are
the
parents
and
patrons
of
lying
,
and
the
inuenters
and
framers
of
false
accusations
?
what
other
author
is
there
of
periurie
and
trecherie
?
and
yet
they
were
giuen
vs
of
God
,
for
helpes
to
preserue
life
,
and
not
as
causes
,
occasions
,
and
meanes
to
helpe
vs
forward
in
the
course
of
wickednesse
.
Finally
,
those
who
esteeme
voluptuous
pleasures
aboue
their
§.
Sect
.
4.
That
voluptuous
pleasures
hurt
th●se
who
affect
them
,
by
being
occasions
of
sin
,
and
in
themselues
sinfull
.
worth
,
and
set
their
hearts
vpon
these
vanities
,
shall
in
the
end
find
them
,
not
onely
vnprofitable
,
but
also
hurtfull
and
pernicious
,
as
being
the
causes
both
of
sinne
and
punishment
.
For
hee
who
setteth
his
mind
vpon
these
worldly
delights
,
is
ready
to
runne
any
wicked
course
for
the
getting
or
continuing
of
them
;
and
to
hazard
the
losse
of
the
ioyes
of
heauen
,
for
the
obtaining
or
keeping
of
his
pleasures
on
earth
.
Neither
are
these
pleasures
vnto
them
causes
onely
of
sinne
,
but
are
also
themselues
turned
into
sinne
,
when
as
they
vse
them
in
excesse
,
or
without
moderation
;
for
seeing
their
goodnesse
wholly
consisteth
in
their
iust
measure
,
therefore
when
this
measure
is
exceeded
,
they
lose
all
their
goodnes
,
and
become
euill
and
wicked
;
to
say
nothing
of
them
which
are
sinful
,
not
only
in
respect
of
their
quantitie
and
excesse
,
but
also
in
their
owne
nature
and
qualitie
.
And
as
they
vsually
are
the
causes
and
occasions
of
sin
,
so
also
of
punishment
;
for
because
voluptuous
men
abuse
Gods
Amos
8.
10.
grace
vnto
wantonnesse
,
therefore
in
his
iust
iudgement
,
he
turneth
their
feasts
into
mourning
,
and
their
songs
into
lamentation
,
as
the
Prophet
speaketh
;
and
as
the
Wise
man
affirmeth
,
euen
in
laughing
,
their
heart
is
sorrowfull
,
and
the
end
of
Prou.
14.
1●
.
their
mirth
is
heauinesse
.
Neither
in
truth
doe
they
onely
cause
after-punishments
in
the
world
to
come
;
but
also
bring
with
them
grieuous
punishments
euen
in
this
life
,
as
being
exceedingly
pernicious
both
to
bodie
and
soule
.
For
who
seeth
not
that
these
immoderate
pleasures
,
being
loued
and
imbraced
;
as
surfetting
and
drunkennesse
,
chambring
and
wantonnes
,
venery
and
filthines
,
do
both
deforme
the
body
,
and
bring
it
to
a
monstrous
shape
,
making
the
eies
red
,
the
cheeks
puft
vp
,
or
vntimely
wrinkled
,
the
teeth
rotten
,
the
breath
stinking
,
and
the
belly
swollen
;
and
also
do
weaken
the
strength
and
impaire
the
health
;
loosening
the
sinewes
,
making
the
ioints
and
limbs
lame
,
and
filling
euery
seuerall
part
with
grieuous
diseases
?
In
which
respect
they
are
fitly
compared
to
sweet
poisons
,
which
are
pleasant
in
the
swallowing
downe
,
but
soone
after
they
no
lesse
torment
,
then
they
did
before
delight
,
either
bringing
immature
death
,
or
grieuous
inward
diseases
,
&
outward
sores
:
for
so
howsoeuer
these
pleasures
do
delight
whilest
they
are
in
tasting
,
yet
sometime
they
kill
outright
,
and
sometimes
bring
tedious
sicknesses
,
which
torment
to
death
,
with
grieuous
tortures
.
And
yet
these
euils
are
small
which
they
bring
vpon
the
bodie
,
In
voluptatis
regno
virtus
non
potest
consistere
.
Cicer
.
de
Senect
.
in
comparison
of
those
which
they
bring
vpon
the
soule
;
for
where
they
are
entertained
,
they
spoile
the
soule
of
all
vertues
and
graces
(
neither
wil
,
as
one
faith
,
vertue
long
continue
in
the
kingdome
of
pleasure
)
and
fill
it
full
of
all
wickednes
;
for
as
an
ancient
affirmeth
,
luxuriousnes
hath
no
end
,
nor
obserueth
discipline
,
but
is
the
seminary
and
fountaine
of
al
vices
.
Neither
do
I
contradict
the
Apostle
,
who
saith
that
couetousnes
is
the
root
of
Ambros
.
lib
.
de
Helia
.
&
ieiu●
▪
cap
.
19.
all
euill
,
because
luxuriousnes
is
the
mother
of
couetousnes
;
for
when
a
man
with
riot
hath
exhausted
his
owne
estate
,
he
greedily
desireth
to
seaze
vpon
other
mens
:
to
which
purpose
elsewhere
he
saith
,
that
gluttonie
beginneth
first
with
necessitie
,
Ambros
.
in
Psal
.
Dauid
.
praefat
.
Oculos
delectat
,
aures
demulcet
,
sed
mentem
inquinat
.
Ambros
.
de
Cain
.
&
Abel
.
lib
.
cap
.
5.
Apocal
.
9.
7.
8.
and
exceeding
measure
becommeth
pleasure
,
and
proceeding
from
that
which
is
lawfull
,
to
that
which
is
vnlawfull
,
it
bringeth
forth
foolish
mirth
,
filthie
scurrilitie
,
much
babling
,
heauines
of
the
senses
,
&
dulnes
of
vnderstanding
,
&c.
and
so
whilest
it
delighteth
the
eyes
,
and
tickleth
the
eares
,
it
inflicteth
deepe
wounds
into
the
very
soule
.
In
respect
of
which
manifold
euils
which
they
bring
,
both
vnto
body
and
foule
,
they
are
fitly
compared
to
the
locusts
in
the
Reuelation
,
which
haue
the
beautiful
faces
of
men
,
the
haire
of
women
,
and
on
their
heads
crownes
of
gold
;
but
withall
they
haue
the
teeth
of
lions
readie
to
deuour
,
and
teare
all
in
pieces
;
or
vnto
snakes
,
which
whilest
with
their
beautiful
colours
they
delight
the
eie
,
they
are
readie
with
their
stings
to
conuey
mortall
poison
to
the
heart
.
The
consideration
wherof
should
moue
vs
with
al
carefulnes
to
take
heed
of
these
bewitching
cups
;
for
though
these
pleasant
drinkes
be
sweet
in
taste
,
yet
shal
we
find
them
deadly
poisons
in
operation
;
though
they
delight
for
the
present
,
they
will
torment
vs
hereafter
:
yea
and
that
which
is
worst
of
all
,
the
pleasure
and
punishment
shall
Delectatio
occidit
,
&
praeterijt
;
vulnerauit
,
&
transiuit
;
miserum
fecit
,
&
abijt
;
in
foelicem
reddidit
,
&
reliquit
.
August
.
serm
.
7.
tom
.
10.
Sper●e
voluptates
;
nocet
empta
dolore
voluptas
.
Horat
.
lib
.
1.
epist
.
epist
.
12.
not
be
of
alike
continuance
;
for
that
is
but
momentany
,
but
this
eternall
;
&
as
one
saith
,
pleasure
killeth
&
vanisheth
,
woundeth
and
presently
flieth
,
maketh
men
wretched
&
departeth
,
bringeth
them
into
miserie
,
and
so
leaueth
them
.
Let
vs
therfore
take
heed
,
that
we
do
not
put
this
serpent
into
our
bosome
,
that
we
be
not
inticed
with
the
hony
,
to
drink
the
poison
;
that
we
be
not
allured
by
the
pleasing
notes
of
these
sweet
singing
Syrens
,
to
plunge
body
&
soule
into
eternall
destruction
.
And
finally
,
that
we
do
not
purchase
these
short
delights
,
with
the
losse
of
our
eternall
ioyes
,
or
the
ouer
high
price
of
tedious
repentance
,
or
euerlasting
sorrow
.
It
is
now
the
time
of
our
pilgrimage
,
&
therfore
vnfit
to
be
spent
in
pleasures
;
we
are
now
in
our
warfare
,
and
therefore
we
must
not
be
carpet
Knights
,
pampring
our selues
with
carnall
delights
,
whereby
we
arme
our
enemies
,
and
make
our selues
sluggish
and
vnfit
to
fight
;
for
if
earthly
Kings
thinke
the
campe
vnfit
for
reuels
,
and
liue
in
time
of
warfare
frugally
and
painfully
,
making
themselues
an
example
vnto
others
,
to
draw
them
on
to
the
practise
of
their
strait
discipline
,
and
all
for
the
getting
or
keeping
of
a
worldly
Monarchie
;
why
should
we
,
who
are
in
the
Christian
warfare
,
and
continually
assaulted
with
most
puissant
enemies
,
the
diuel
,
world
,
&
our
own
flesh
,
thinke
this
a
fit
time
to
spend
in
surfetting
and
drunkennesse
,
reuelling
and
riot
,
excesse
and
wantonnes
,
seeing
we
fight
not
for
a
corruptible
crowne
,
or
earthly
kingdome
,
but
for
one
Hieronym
.
ad
Laetam
,
tom
.
1.
which
is
heauenly
and
eternal
?
Now
if
we
would
flie
these
carnall
pleasures
,
we
must
take
heed
that
we
do
neuer
embrace
them
,
for
if
they
catch
hold
of
vs
they
will
hardly
leaue
vs
;
we
must
if
it
be
possible
be
vtterly
ignorant
of
them
,
and
not
so
much
as
know
them
,
that
we
may
not
couet
them
;
for
howsoeuer
it
may
be
thought
a
point
of
more
Christian
valour
to
contemne
pleasures
,
when
they
allure
vs
with
all
their
baits
;
yet
it
is
more
secure
continencie
,
and
a
more
safe
victorie
,
if
we
do
not
so
much
as
take
notice
of
them
.
If
we
will
not
haue
them
defile
August
.
ad
Paulinum
.
Epist
.
34.
Tom
.
2.
vs
,
let
them
not
touch
vs
;
if
we
will
not
suffer
them
to
allure
vs
,
let
vs
not
admit
of
their
acquaintance
,
nor
hearken
to
their
charmes
.
Finally
,
if
we
would
easily
part
with
them
,
let
vs
not
by
custome
incorporate
them
and
turne
them
into
our
nature
;
for
as
an
ancient
saith
,
It
is
one
thing
not
to
incorporate
those
things
which
are
wanting
,
and
another
thing
to
pul
them
asunder
after
they
are
incorporated
;
for
those
,
like
meats
,
are
easily
refused
;
but
these
,
like
members
,
are
not
cut
off
without
exquisit
torments
,
and
intolerable
paine
.
And
thus
haue
I
generally
shewed
,
that
these
worldly
things
§.
Sect
.
5.
That
worldly
things
withdraw
our
hearts
from
God
.
are
very
hurtful
and
pernicious
to
those
who
ouerualue
them
in
their
iudgements
,
and
dote
vpon
them
in
their
affections
,
preferring
them
before
Gods
spirituall
graces
,
and
heauenly
ioyes
.
Now
for
the
better
vnderstanding
of
this
point
,
let
vs
a
little
more
insist
vpon
it
,
setting
downe
more
specially
the
manifold
euils
which
these
worldly
things
thus
immoderatly
loued
produce
and
bring
forth
;
al
which
may
serue
as
so
many
effectuall
reasons
to
disswade
vs
from
this
excessiue
loue
of
the
world
and
worldly
things
,
seeing
it
is
the
mother
of
such
a
monstrous
brood
.
And
for
orders
sake
I
wil
refer
al
these
euils
,
either
vnto
those
sinnes
which
hereby
we
commit
directly
against
God
,
or
those
euils
and
mischiefes
which
through
this
immoderat
loue
are
caused
,
both
to
our
neighbours
,
and
our selues
.
First
therefore
these
worldly
things
ouer-prised
,
and
excessiuely
loued
,
do
make
vs
to
neglect
al
dutie
towards
God
,
and
to
dishonor
him
diuers
waies
with
many
grieuous
sins
.
For
whereas
we
should
cleaue
vnto
the
Lord
with
all
our
hearts
,
louing
,
trusting
,
&
hoping
in
him
,
wholly
and
solely
,
as
being
our
chiefe
goodnes
,
our
omnipotent
Creator
,
our
al-sufficient
preseruer
,
and
most
gratious
Father
in
Iesus
Christ
;
this
excessiue
estimation
and
loue
of
the
world
and
worldly
things
,
doth
weane
our
hearts
and
affections
from
God
,
and
fixeth
them
vpon
these
vanities
:
for
as
our
Sauiour
hath
taught
vs
,
that
which
we
esteeme
our
chiefe
treasure
,
on
that
our
hearts
will
be
fixed
&
seated
.
It
is
true
that
Matth
.
6.
21.
carnall
worldlings
would
faine
reconcile
these
two
together
,
the
loue
of
the
world
,
and
the
loue
of
God
,
diuiding
their
harts
betweene
them
,
howsoeuer
it
be
in
very
vnequal
portions
,
seeing
for
euery
dram
of
loue
which
they
afford
vnto
God
,
they
most
willingly
yeeld
to
the
world
a
pound
.
But
hereby
they
discouer
themselues
to
be
but
meere
hypocrites
,
which
make
shew
of
that
which
is
not
in
them
in
truth
;
and
those
double
Iames
4.
8.
Hosea
10.
2.
Psalme
12.
2.
minded
and
double
harted
men
,
of
which
the
Scriptures
speak
,
who
hauing
,
as
the
Psalmist
saith
,
an
heart
and
a
heart
,
one
for
God
,
and
another
for
the
world
,
one
for
the
seruice
of
their
Creator
,
and
another
for
the
Tempter
,
are
odious
and
abominable
vnto
God
:
for
as
it
is
monstrous
in
the
sight
of
men
,
to
behold
one
looking
with
one
eye
vp
to
heauen
,
and
with
the
other
eye
downe
vpon
the
earth
;
so
is
it
no
lesse
monstrous
in
Gods
sight
,
to
see
the
heart
diuided
,
one
part
seruing
him
,
and
another
the
world
and
the
Prince
thereof
.
But
let
such
know
that
the
loue
of
God
,
and
the
loue
of
the
world
are
not
only
diuers
,
but
flat
contraries
the
one
to
the
other
,
which
cannot
possiblie
in
any
great
degree
,
continue
together
in
the
same
subiect
;
but
as
the
loue
of
God
increaseth
,
the
loue
of
the
world
abateth
;
Cui
dulcescit
Christus
,
amarescit
mundus
.
and
as
the
loue
of
the
world
getteth
strength
,
the
loue
of
God
is
weakened
and
diminished
:
and
as
the
same
piece
of
wax
will
not
receiue
at
once
,
two
prints
of
diuers
seales
;
but
the
Inter
spinas
amorum
secular●um
,
supernae
charitatis
messis
germinare
.
non
potest
.
Gregor
.
Moral
.
lib
.
18.
cap
.
8.
putting
in
of
the
one
,
is
the
blotting
out
of
the
other
;
or
if
through
a
slight
impression
,
the
latter
do
not
quite
do
our
the
first
,
yet
there
is
no
distinct
picture
,
but
a
confused
mingle
mangle
without
forme
or
fashion
;
so
the
print
of
Gods
loue
,
and
of
the
loue
of
the
world
,
will
not
at
once
remaine
in
the
same
hart
,
but
the
impression
of
the
one
blotteth
out
the
other
:
or
if
there
be
an
equall
mixture
of
them
both
,
it
is
an
odious
hotch
potch
in
Gods
sight
.
To
this
purpose
our
Sauiour
saith
,
that
we
cannot
Matth
.
6.
●4
.
serue
two
masters
,
being
so
contrary
in
disposition
,
wee
cannot
1.
Ioh
.
2.
15.
serue
God
and
mammon
.
So
the
Apostle
Iohn
telleth
vs
,
that
if
we
loue
the
world
,
the
loue
of
the
Father
cannot
abide
in
vs.
Yea
the
Apostle
Iames
goeth
further
,
and
plainely
saith
,
that
the
Iam
.
4.
4.
loue
of
the
world
is
enmitie
with
God
,
and
that
when
wee
once
are
the
worlds
friends
,
wee
presently
become
Gods
enemies
.
And
another
treading
in
their
holy
steppes
affirmeth
,
that
hee
who
is
ouercome
with
the
loue
of
the
world
,
cannot
by
Gregor
.
i●
.
7.
Psal
.
poeniten
.
Psal
.
2.
any
meanes
take
delight
in
God
;
and
by
how
much
a
man
burneth
in
the
heate
of
his
desire
after
temporall
thing●
,
with
so
much
more
damnable
numbnesse
he
freeseth
towards
those
which
are
spirituall
and
eternall
.
Yea
let
them
further
know
,
that
though
they
could
be
content
to
offer
vnto
God
the
halfe
Pro
.
23.
26.
sacrifice
of
a
diuided
heart
,
he
will
not
accept
of
it
;
for
of
all
other
parts
the
Lord
is
most
iealous
of
the
heart
,
and
therefore
is
impatient
to
haue
any
sharing
,
or
to
admit
any
corriuals
in
his
loue
;
but
either
hee
will
haue
all
,
or
leaue
all
to
the
world
and
the
diuell
.
So
that
if
we
thinke
God
may
be
pleased
with
a
diuision
,
and
will
quietly
take
his
share
and
goe
away
,
wee
deceiue
our selues
;
for
seeing
he
hath
created
all
,
and
redeemed
all
,
and
preserueth
all
,
hee
will
haue
all
or
nothing
;
and
therefore
to
denie
vnto
him
a
part
,
is
to
denie
the
whole
;
and
to
afford
him
only
some
,
is
to
grant
and
giue
him
nothing
.
For
well
doth
the
Lord
know
,
that
if
we
bee
once
luke-warme
,
we
will
soone
after
be
key-cold
;
if
the
riuer
of
our
loue
be
diuided
into
many
streames
,
it
will
within
a
while
bee
dried
vp
;
and
if
the
force
of
our
affection
be
disunited
,
it
will
easily
bee
ouercome
.
Besides
,
it
is
the
nature
o●
loue
to
transforme
the
louer
into
the
person
beloued
,
and
so
to
knit
them
together
in
a
most
neere
bond
,
that
he
is
no
more
his
single
selfe
,
but
as
it
were
a
conioyned
person
,
ruled
by
the
same
soule
.
No
maruell
therfore
if
(
the
loue
of
the
world
hauing
transformed
them
into
it
,
and
made
them
worldlings
)
the
Lord
cannot
indure
to
haue
such
a
copartner
,
or
to
haue
his
holy
image
conioyned
with
this
misshapen
monster
,
or
to
dwell
in
a
corner
of
that
house
,
whose
fairest
roomes
are
taken
vp
by
Satan
and
the
world
.
To
this
purpose
Bernard
.
de
Ascensione
Domini
.
Serm
.
6.
one
saith
,
that
holy
delight
in
the
Lord
doth
shun
that
heart
which
is
pre-possessed
with
worldly
desires
;
neither
can
there
bee
any
mixture
of
true
substances
with
vaine
shadowes
,
of
things
eternall
,
with
those
which
are
transitorie
,
of
spirituall
things
with
corporall
,
and
heauenly
with
earthly
,
that
we
may
at
once
sauor
those
things
which
are
aboue
,
and
those
which
are
beneath
:
so
that
if
we
would
tast
how
good
the
Lord
is
,
we
must
first
distast
these
earthly
vanities
;
if
we
would
be
delighted
with
his
sweetnesse
,
we
must
first
learne
to
loath
the
worlds
bitternesse
;
for
it
is
impossible
that
both
should
rellish
well
at
once
,
or
that
our
hearts
and
affections
should
adhere
both
to
God
and
the
world
,
who
are
so
farre
distant
and
different
,
yea
opposite
and
contrary
the
one
to
the
other
.
And
as
this
is
true
of
the
world
in
generall
,
so
also
of
the
§.
Sect
.
6.
That
honours
,
riches
and
pleasures
withdraw
our
affections
from
God
.
Gal
.
1.
10.
things
of
the
world
;
for
whosoeuer
setteth
his
heart
vpon
any
of
them
,
they
presently
estrange
it
from
God
,
so
as
it
cannot
cleaue
vnto
him
and
them
too
.
Thus
worldly
honours
being
immoderately
loued
,
doe
take
away
all
loue
of
God
;
and
those
who
serue
this
idoll
of
vaine
glory
,
they
cannot
be
the
seruants
of
Christ
,
as
the
Apostle
speaketh
.
For
so
much
doe
they
thinke
of
gracing
themselues
,
that
they
neuer
thinke
of
glorifying
God
;
and
so
much
doe
they
set
their
minds
vpon
their
owne
credit
and
aduancement
,
that
they
haue
no
heart
to
honour
the
Lord
,
further
then
it
will
stand
with
their
owne
preferment
and
reputation
;
yea
so
they
may
attaine
vnto
their
owne
vaineglorious
ends
,
they
are
ready
to
set
the
glory
of
God
to
sale
,
and
to
dishonour
him
,
that
they
may
honour
themselues
.
So
the
earthly
mammon
if
it
bee
affected
with
immoderate
loue
,
will
quickly
weane
our
hearts
from
God
;
and
if
our
treasures
be
in
the
earth
,
it
is
not
possible
that
our
hearts
should
bee
in
heauen
.
For
as
our
Sauiour
saith
,
there
as
the
treasure
is
,
there
Mat
.
6.
21.
24.
will
the
heart
be
also
;
and
if
we
serue
riches
,
which
is
the
god
of
the
world
,
we
cannot
serue
the
Lord
,
the
God
of
heauen
and
earth
.
If
we
set
our
hearts
vpon
money
wee
shall
soone
neglect
our
maker
,
and
bee
ready
to
sell
all
our
interest
in
heauen
,
by
committing
knowne
sinnes
,
if
we
may
but
a
little
aduance
our
worldly
profit
.
Finally
,
●f
we
fix
our
affections
vpon
worldly
riches
,
wee
will
bee
at
their
becke
,
so
that
when
they
command
one
thing
,
and
God
another
,
wee
will
bee
ready
to
cast
Gods
commandement
behind
our
backes
,
and
to
yeeld
our
obedience
to
our
golden
idoll
;
and
that
we
best
loue
which
we
most
obey
:
if
we
put
our
affiance
in
riches
,
wee
cannot
trust
in
God
;
and
therefore
the
Apostle
before
hee
would
haue
vs
to
rest
vpon
God
with
sweet
content
,
and
to
relie
our selues
vpon
his
gracious
promises
,
doth
first
will
vs
to
lay
aside
auarice
,
which
maketh
vs
to
trust
in
the
creature
.
Let
(
saith
he
)
your
conuersation
Heb
.
13.
5.
be
without
couetousnesse
,
and
be
content
with
that
which
you
haue
,
for
he
hath
said
,
I
will
not
faile
thee
,
neither
forsake
thee
.
And
therefore
if
we
would
loue
our
God
,
we
must
not
immoderately
loue
our
gold
;
if
wee
would
trust
in
Gods
prouidence
,
wee
must
not
trust
in
our
owne
prouision
;
and
if
wee
would
set
our
hearts
vpon
our
Lord
and
master
,
wee
must
make
riches
our
seruants
,
and
not
suffer
them
to
haue
any
rule
ouer
vs.
Now
being
Pulchrior
est
iste
sol
quam
pecunia
tua
;
&
tamen
iste
sol
non
est
Deus
tuu●
.
Et
si
pulchrior
est
lux
ista
quam
pecunia
,
quantum
est
pulchrior
qui
●ecit
han●
lucem
?
August
.
de
disciplina
christ
.
lib
.
cap
.
1.
put
to
our
choice
,
that
our
hearts
may
cleaue
to
the
better
part
,
let
vs
consider
the
great
difference
that
is
betweene
the
excellencie
of
God
and
riches
;
this
being
but
earthly
trash
,
and
he
the
chiefe
goodnesse
,
infinite
in
al
perfection
;
this
impotent
,
and
he
omnipotent
;
this
transitory
,
&
he
eternall
.
And
if
(
as
one
saith
)
the
sun
,
which
is
not
the
Creator
,
but
a
creature
,
doe
so
far
exceed
gold
in
beautie
&
glory
;
how
much
more
he
,
who
made
the
sunne
,
giuing
vnto
it
(
as
it
were
)
but
the
least
sparke
es
his
glorious
brightnesse
,
and
that
not
from
his
essence
,
but
by
sole
vertue
of
his
word
?
Finally
,
if
we
too
much
esteeme
and
fix
our
affections
vpon
the
pleasures
of
the
world
,
we
cannot
take
our
delight
in
the
Lord
,
if
we
be
louers
of
pleasures
,
we
cannot
be
louers
of
God
;
for
whereas
they
who
loue
him
are
carefull
to
{αβγδ}
non
possu●●
esse
{αβγδ}
S●●
.
2.
Tim
.
3.
4.
please
him
by
keeping
his
commandements
;
these
chiefly
intending
to
please
their
carnall
appetites
,
will
not
sticke
to
displease
God
,
to
please
themselues
,
and
by
sinne
to
prouoke
his
wrath
,
so
they
may
procure
vnto
themselues
some
carnall
delight
.
And
thus
the
voluptuous
wanton
so
wholly
setteth
his
heart
vp●n
his
harlot
,
that
hee
seldome
or
neuer
thinketh
on
God
,
and
sticketh
not
to
displease
him
in
any
thing
,
wherein
he
may
giue
her
contentment
;
and
thus
the
glutton
and
drunkard
onely
mind
their
bellies
,
and
set
their
hearts
vpon
pleasing
Phil
.
3.
19.
meates
,
and
dainty
drinks
;
and
so
by
withdrawing
them
from
the
Lord
,
the
author
and
giuer
of
all
these
blessings
,
they
make
in
his
place
a
God
of
their
owne
bellies
,
as
the
Apostle
speaketh
.
And
because
where
their
idoll
is
,
there
also
must
bee
Clemens
Alexand
.
paedag
,
lib
.
2.
cap
.
1.
their
hearts
;
therefore
it
is
said
,
that
the
glutton
(
like
the
fish
which
the
Philosopher
calleth
the
sea
asse
)
carrieth
his
heart
in
his
bellie
,
and
not
in
his
breast
like
other
creatures
.
Seeing
therefore
the
world
and
worldly
things
being
esteemed
§.
Sect
.
7.
Preseruatiues
against
the
former
sinne
.
aboue
desert
,
and
loued
out
of
measure
,
doe
steale
our
hearts
from
the
Lord
,
separating
them
here
from
his
grace
,
and
hereafter
from
his
glory
,
let
this
serue
as
an
effectuall
reason
to
moderate
our
affections
:
and
seeing
if
the
loue
of
the
world
do
remaine
in
our
hearts
,
the
loue
of
God
wil
not
enter
into
them
;
let
the
better
haue
preeminence
of
place
,
dislodging
the
loue
of
the
world
,
that
the
loue
of
God
may
dwell
with
vs
;
for
if
we
Augustin
.
in
1.
Ioh
.
Tract
.
2.
draw
our
hearts
drie
of
this
worldly
loue
,
Gods
loue
will
spring
vp
in
the
place
,
and
replenish
vs
with
sweet
delights
.
Wee
are
vessels
naturally
full
of
the
liquor
of
carnall
loue
,
and
emptie
of
that
which
is
diuine
and
spiritual
,
and
therefore
we
must
powre
out
that
we
haue
,
that
we
may
receiue
that
we
haue
not
:
naturally
we
are
caried
downe
the
streame
with
the
loue
of
worldly
things
,
and
there
is
no
stay
,
vnlesse
we
wil
catch
hold
of
the
true
tree
of
life
,
and
cling
vnto
him
with
a
liuely
faith
,
that
so
wee
may
not
be
caried
downe
with
this
violent
,
or
rather
naturall
motion
.
Which
that
we
may
doe
,
let
vs
consider
,
that
whatsoeuer
goodnesse
,
beautie
,
or
excellency
there
is
in
the
creatures
,
in
some
small
measure
,
and
for
some
short
time
,
they
are
infinitely
and
eternally
in
the
Creator
;
and
therefore
though
our
hearts
were
inflamed
with
a
whole
world
of
loue
,
yet
in
comparison
of
him
,
they
could
not
deserue
the
least
sparke
of
our
affection
.
Againe
,
let
vs
remember
,
that
if
wee
set
our
hearts
on
these
worldly
things
,
we
exceedingly
abuse
these
gifts
of
God
,
and
himselfe
also
who
is
the
author
of
them
;
for
he
gaue
them
vnto
vs
,
not
that
our
hearts
should
cleaue
vnto
them
,
and
our
loue
be
seated
on
them
,
but
that
as
by
his
gifts
and
messengers
he
might
wooe
our
loue
vnto
himselfe
,
who
is
such
a
bountifull
suter
;
not
that
we
should
rest
in
them
as
in
our
paradise
,
but
that
they
should
be
comfortable
companions
of
our
iourney
,
and
that
receiuing
them
by
faith
,
the
hand
of
the
soule
,
as
wel
as
with
the
hands
of
our
bodies
,
they
might
be
vnto
vs
pledges
of
his
loue
,
earnest
pennies
of
our
heauenly
inheritance
,
and
as
forcible
arguments
,
taken
from
the
lesser
to
the
greater
,
whereby
we
might
be
moued
with
all
earnestnesse
to
desire
his
glorious
presence
,
and
the
ioyes
of
his
kingdome
;
thus
concluding
with
our selues
,
that
if
there
be
any
thing
on
earth
worthy
our
loue
;
how
infinitely
more
excellent
and
amiable
is
God
,
the
author
of
all
their
goodnesse
,
and
those
ioyes
which
he
hath
prepared
for
vs
in
our
owne
Country
?
Or
if
we
cannot
,
being
tied
with
our
senses
vnto
things
present
,
seate
our
affections
wholly
in
heauen
,
nor
altogether
fixe
our
hearts
and
minds
vpon
God
,
the
author
of
all
our
good
,
because
they
are
pulled
downe
from
this
hie
pitch
of
heauenly
meditations
,
with
the
weight
of
our
worldly
necessities
;
yet
at
least
let
vs
imitate
the
Eagle
,
which
taketh
all
her
delight
in
soaring
aboue
the
clouds
,
and
in
looking
vpon
the
Sunne
,
and
seldome
stoopeth
,
but
when
hunger
compelleth
her
to
seeke
after
her
pray
:
so
let
our
conuersation
Si
cuncta
mundi
relinquere
n●
potestis
,
sic
tenete
quae
huius
mundi
sunt
,
vt
tamen
pe●
e●
non
ten
●amini
in
mundo
.
Gregor
.
Homil
.
36.
in
Luc
.
14.
16.
be
wholly
in
heauen
,
and
let
vs
take
our
chiefe
delight
in
contemplating
the
beautie
and
excellencie
of
the
Sunne
of
righteousnesse
,
and
King
of
glorie
,
neuer
suffring
our
hearts
and
minds
to
rest
longer
vpon
earth
,
then
the
necessities
of
nature
doe
constraine
vs.
And
seeing
we
cannot
leaue
the
world
altogether
,
yet
(
as
one
perswadeth
vs
)
let
vs
so
take
hold
of
it
,
that
it
doe
not
take
hold
of
vs
,
and
so
possesse
the
things
of
the
world
,
that
we
be
not
possessed
of
them
;
let
vs
haue
them
vnder
the
rule
,
and
at
the
command
of
our
minds
,
that
they
doe
not
imprison
them
on
earth
in
the
slauish
bands
of
carnall
loue
.
Let
vs
haue
earthly
things
in
our
vse
,
but
heauenly
in
our
desires
;
let
them
serue
as
helpes
in
our
iournie
,
but
let
vs
reserue
those
eternall
Phil
.
3.
20.
ioyes
,
as
our
chiefe
hopes
for
our
iournies
end
;
let
vs
looke
vpon
worldly
benefits
,
but
on
the
one
side
,
as
passing
by
them
;
but
let
the
eies
of
our
soules
be
firmely
,
and
with
all
intention
fixed
before
vs
on
our
heauenly
happinesse
,
vnto
which
we
are
trauelling
.
Finally
,
if
the
earth
for
a
time
must
needs
haue
our
1.
Cor
.
7.
29.
30.
bodies
,
yet
let
God
haue
our
hearts
and
minds
;
and
though
we
bee
constrained
to
vse
the
things
of
the
world
,
yet
let
vs
take
heed
(
as
the
Apostle
exhorteth
)
that
we
doe
not
abuse
them
vnto
sinne
,
by
setting
our
affections
more
vpon
them
,
then
vpon
God
himselfe
,
and
the
riches
of
his
Kingdome
.
The
second
maine
sinne
directly
against
the
maiestie
of
God
,
§.
Sect
.
8.
That
worldly
things
immoderately
loued
,
are
the
causes
of
idolatrie
.
which
these
worldly
things
ouerualued
,
and
immoderately
loued
,
doe
cause
vs
to
fall
into
,
is
that
capitall
sinne
of
idolatrie
,
whereby
men
as
much
as
in
them
lieth
,
pull
God
out
of
his
roiall
throne
,
and
treasonably
set
vp
in
his
place
another
Lord
and
King
,
to
whom
they
acknowledge
their
fealty
and
alleageance
.
For
when
worldlings
excessiuelie
dote
vpon
the
world
and
worldly
vanities
,
they
erect
them
for
their
idols
in
the
shrines
of
their
hearts
,
and
giue
vnto
them
diuine
worship
.
And
in
this
regard
,
the
Apostle
Iames
calleth
worldlings
adulterers
,
and
adulteresses
,
Iames
4.
4.
because
they
commit
this
spirituall
whoredom
with
the
things
of
the
world
,
adoring
,
louing
and
trusting
in
them
,
more
then
in
God
himselfe
.
The
which
sinne
is
committed
by
worldlings
,
either
properly
and
grossely
,
when
as
they
worship
idols
of
gold
and
siluer
;
an
example
whereof
wee
haue
in
the
Israelites
,
of
whom
it
is
said
,
that
as
they
abounded
in
these
rich
gifts
of
gold
and
siluer
,
so
they
multiplied
their
images
:
or
as
Hos
.
10.
1.
2.
they
be
hired
with
this
wages
of
iniquitie
,
to
commit
idolatrie
with
these
abominable
idols
made
with
hands
,
chusing
rather
to
fall
down
before
them
,
and
adore
them
with
diuine
worship
,
then
they
will
be
depriued
of
their
worldly
profit
and
aduantage
.
An
example
wherof
we
haue
in
Demetrius
,
who
worshipped
Acts
19.
25.
the
idoll
Diand
,
and
ragingly
persecuted
the
Apostle
Paul
,
not
so
much
for
loue
to
the
image
,
or
hatred
to
the
Apostles
person
or
doctrine
,
as
because
his
idolatrie
was
aduantageable
to
him
,
and
brought
in
with
it
earthly
gaine
and
profit
.
Or
else
worldlings
commit
this
idolatrie
more
improperly
and
couertly
,
when
they
displace
God
out
of
the
temple
of
their
hearts
,
and
in
stead
of
him
set
vp
their
idols
of
the
world
and
worldlie
vanities
,
by
setting
their
affections
wholly
vpon
them
;
in
which
respect
this
may
be
fitly
called
,
the
idolatry
of
the
hart
and
affection
,
as
the
former
was
the
idolatrie
of
the
mind
and
iudgement
.
And
this
idolatrie
is
committed
by
worldly
men
,
when
as
they
loue
these
earthly
vanities
more
then
God
himselfe
,
taking
more
care
and
paines
both
in
getting
and
keeping
them
,
and
being
more
afraid
of
forgoing
them
,
and
more
grieued
for
losing
them
,
then
for
the
enioying
or
losing
of
Gods
fauour
in
this
life
,
and
his
glorious
and
ioyfull
presence
in
the
life
to
come
.
So
also
when
they
put
their
trust
and
confidence
in
these
worldly
things
,
for
the
furnishing
of
them
with
al
things
which
they
desire
,
and
for
the
freeing
and
deliuering
them
from
all
dangers
;
for
howsoeuer
these
are
rotten
props
to
rest
vpon
,
and
weake
helpes
in
time
of
need
,
yet
so
willing
are
men
by
nature
,
in
the
pride
and
sensualitie
of
their
hearts
,
to
leaue
their
dependancie
vpon
God
,
and
to
depend
vpon
themselues
,
and
visible
meanes
;
that
when
they
haue
in
plentie
and
abundance
these
earthly
things
in
their
possession
,
they
are
readie
to
relinquish
God
,
and
to
trust
in
their
owne
prouidence
and
prouision
,
to
blesse
themselues
in
the
fruition
of
their
store
,
and
thereby
to
thinke
themselues
safe
and
secure
from
any
dangers
.
The
which
idolatrous
confidence
,
as
it
doth
raigne
,
and
wholy
beare
sway
in
carnall
worldlings
,
who
so
only
rest
in
worldly
things
,
that
they
are
most
confident
when
they
haue
them
,
and
most
desperate
when
they
want
them
;
so
it
sometimes
tainteth
Gods
dearest
seruants
;
as
we
may
see
in
the
example
of
the
Prophet
Dauid
,
Psalm
.
30.
6.
who
being
in
prosperitie
,
so
far
presumed
vpon
the
strength
of
his
state
,
that
he
concluded
with
himselfe
▪
he
should
neuer
be
mooued
.
The
which
vaine
confidence
God
seuerely
punisheth
,
by
breaking
the
staffe
of
their
affiance
when
they
most
rest
vpon
it
,
and
making
their
hopes
to
faile
.
According
to
the
saying
of
●ildad
;
The
hypocrites
hope
shall
perish
,
his
confidence
also
shall
be
cut
off
,
and
his
trust
shall
be
as
the
house
of
a
spider
.
So
holy
Iob
Iob
8.
14.
Chap.
11.
20.
saith
,
that
the
eies
of
the
wicked
shall
faile
,
and
their
refuge
shall
perish
,
and
their
hope
shall
be
sorrow
of
mind
.
But
this
idolatrie
which
worldlings
commit
,
by
setting
their
§.
Sect
.
9.
That
ambitious
,
couetous
,
and
voluptuous
men
are
idolaters
.
hearts
too
much
vpon
worldly
things
,
may
better
appeare
if
we
consider
the
speciall
instances
.
For
who
seeth
not
that
the
ambitious
man
loueth
his
honours
and
preferments
better
then
his
God
?
for
he
is
readie
so
he
may
get
them
,
to
lose
his
loue
;
and
preferreth
the
fauour
of
men
before
the
fauour
of
God
;
not
caring
how
often
he
sinneth
against
both
his
knowledge
and
conscience
,
so
he
may
hide
his
sinnes
out
of
the
sight
of
men
,
and
by
them
compasse
his
ambitious
designes
.
So
also
being
aduanced
to
authoritie
and
power
,
in
the
pride
of
his
heart
he
neglecteth
God
,
and
trusteth
in
his
owne
might
and
greatnesse
;
for
supply
of
all
that
is
good
,
and
deliuerance
from
all
which
is
euill
.
According
to
that
of
the
Psalmist
:
The
wicked
is
so
proud
,
that
hee
Psalm
.
10.
4.
seeketh
not
for
God
.
So
when
men
set
their
hearts
vpon
carnall
pleasures
,
they
fall
into
this
grieuous
sinne
of
idolatrie
,
louing
their
pleasures
more
then
God
,
and
not
caring
to
displease
him
,
so
they
may
please
themselues
.
But
aboue
all
other
things
,
riches
immoderately
loued
plunge
men
into
this
sinne
,
making
them
to
commit
spirituall
whoredome
with
this
earthly
mammon
,
and
vtterly
neglecting
the
Lord
who
hath
inriched
them
,
and
that
seruice
which
they
owe
vnto
him
,
they
are
readie
to
make
their
getting
of
riches
their
religion
,
gold
their
god
,
and
gaine
their
godlinesse
,
as
the
Apostle
speaketh
.
And
this
1.
Tim
.
6.
5.
the
Psalmist
plainely
affirmeth
,
that
when
the
couetous
man
hath
gotten
store
of
riches
,
he
blesseth
himselfe
in
his
abundance
,
Psalm
.
10.
3.
and
contemneth
the
Lord
.
In
which
respect
,
the
couetous
person
is
called
an
Ephes
.
5.
5.
idolater
,
and
Col.
3.
3.
couetousnesse
idolatrie
.
Yea
of
all
other
idolatrie
,
it
is
the
most
contemptible
and
base
:
for
whereas
other
men
adore
the
Sunne
,
Moone
,
and
liuing
creatures
,
or
else
some
glorious
image
,
of
some
excellent
man
;
they
adore
a
dumb
and
senselesse
creature
,
which
is
their
owne
slaue
,
to
be
disposed
of
at
their
command
.
And
this
idolatrie
couetous
Non
pulegij
odore
Criton
auarus
▪
sed
numismate
dichalco
seipsum
reficit
,
cum
stomachus
angitur
.
Lucilius
apud
Stobaeum
.
men
commit
,
when
they
set
their
hearts
vpon
riches
,
more
then
vpon
God
,
or
the
riches
of
his
kingdome
;
as
when
they
loue
them
better
then
him
,
taking
more
pleasure
in
their
wealth
whilest
they
haue
it
,
then
in
the
Lord
who
hath
inriched
them
;
and
more
sorrow
when
it
is
taken
away
,
then
for
the
losse
of
Gods
loue
and
fauour
:
or
when
they
repose
more
confidence
in
it
,
either
for
the
procuring
of
the
good
,
they
want
,
or
for
deliuering
them
from
the
euill
they
feare
,
then
in
God
omnipotent
and
al-sufficient
:
a
sinne
which
is
most
commonly
committed
by
carnall
worldlings
,
as
the
Psalmist
also
obserued
;
They
Psalm
.
49.
6.
trust
in
their
goods
(
saith
he
)
and
boast
themselues
in
the
multitude
of
their
riches
.
So
the
Wise
man
saith
,
that
the
rich
mans
riches
Prou.
18.
11.
are
his
strong
citie
;
and
as
an
high
wall
in
his
imagination
.
Vnto
which
vaine
confidence
wee
are
so
prone
naturally
,
that
the
Psalmist
thought
a
caueat
necessarie
,
that
if
riches
did
increase
,
Psalm
.
62.
10.
we
should
take
heed
that
we
doe
not
trust
in
them
,
and
the
Apostle
thought
it
needful
,
that
rich
men
should
haue
this
waightie
1.
Tim
.
6.
17.
charge
laid
vpon
them
,
that
they
should
not
trust
in
vncertaine
riches
.
Because
vnlesse
an
extraordinarie
measure
of
grace
preserue
them
from
falling
into
this
sinne
,
it
is
impossible
for
men
to
abound
in
wealth
,
and
not
to
put
confidence
in
it
.
Whereof
it
is
,
that
Iob
in
his
great
affliction
comforteth
himselfe
,
in
the
assurance
of
his
integritie
and
faithfulnes
,
by
calling
this
to
mind
,
that
he
had
not
made
gold
his
hope
,
nor
said
to
the
Iob
31.
24.
wedge
of
gold
,
thou
art
my
confidence
.
And
the
sonne
of
Syrach
maketh
it
a
note
of
man
so
blessed
and
admirable
,
that
hee
is
hardly
to
be
found
,
but
when
he
is
found
,
much
to
be
commended
.
Blessed
(
saith
he
)
is
the
rich
,
who
is
found
without
blemish
,
Ecclesiasticus
31.
8.
9.
and
hath
not
gone
after
gold
,
nor
hoped
in
money
and
treasures
.
Who
is
he
,
and
we
will
commend
him
?
for
wonderfull
things
hath
he
done
among
his
people
.
Who
hath
been
tried
thereby
,
and
found
perfect
?
The
consideration
whereof
should
make
rich
men
carefull
,
that
by
their
abundance
,
they
be
not
drawne
to
the
committing
of
this
idolatrie
.
To
which
purpose
,
let
them
remember
that
the
Lord
being
dishonoured
hereby
is
alwaies
readie
to
frustrate
their
hopes
,
and
to
cause
their
confidence
to
faile
:
so
the
Wise
man
saith
,
that
he
who
trusteth
in
his
riches
shall
fall
.
Neither
shal
Prou.
11.
28.
they
steale
this
fall
vnseene
,
but
they
shall
be
cast
downe
with
shame
and
dishonour
in
the
sight
of
the
faithfull
,
and
they
who
formerly
enuied
their
prosperity
,
shal
now
laugh
to
scorne
their
Ier
.
48.
7.
deserued
miserie
.
For
so
the
Psalmist
saith
,
that
the
righteous
beholding
the
destruction
of
the
wicked
,
shal
laugh
at
him
,
saying
:
Behold
the
man
that
tooke
not
God
for
his
strength
,
but
trusted
Psalm
.
52.
6.
7.
to
the
multitude
of
his
riches
,
&c.
CHAP.
31.
Worldly
things
make
men
forgetfull
of
God
,
vnthankefull
,
proud
,
contemptuous
,
slothfull
,
and
negligent
in
the
duties
of
Gods
seruice
.
THirdly
,
the
world
and
worldly
things
,
being
excessiuely
§.
Sect
.
1.
That
worldly
abundance
worketh
forgetfulnesse
of
God
.
esteemed
,
and
ouerfondly
loued
,
doe
worke
in
vs
a
carelesse
forgetfulnesse
of
God
;
for
howsoeuer
Gods
gifts
should
put
vs
in
mind
of
the
giuer
,
and
his
manifold
mercies
vouchsafed
vs
in
the
fruition
of
these
earthly
benefits
,
should
serue
as
continuall
remembrances
,
to
put
vs
in
mind
of
him
,
who
hath
been
so
gratious
vnto
vs
:
yet
through
our
great
corruption
,
the
more
of
these
temporall
blessings
wee
receiue
from
God
,
the
lesse
we
thinke
we
need
him
,
and
the
seldomer
we
remember
him
:
like
the
prodigall
child
,
who
all
the
while
Luke
15.
he
was
in
prosperitie
,
and
had
money
to
spend
in
superfluities
,
neuer
remembred
his
bountifull
father
,
from
whom
he
had
receiued
this
rich
portion
;
but
when
all
was
spent
,
and
he
brought
to
want
and
penurie
,
then
he
commeth
againe
fresh
into
his
memorie
,
and
he
hath
a
desire
to
returne
vnto
him
.
An
example
whereof
we
haue
in
the
Israelites
in
the
time
of
the
Iudges
,
who
when
they
had
the
world
at
will
,
forgot
the
Lord
,
and
serued
idols
;
but
when
for
their
sinnes
,
they
were
deliuered
into
the
hand
of
their
enemies
,
they
againe
remember
,
and
returne
vnto
him
.
So
afterward
the
Lord
by
his
Prophet
complaineth
of
them
,
that
as
in
their
pastures
,
so
were
they
filled
;
they
were
filled
,
Hosea
13
▪
6.
and
their
heart
was
exalted
:
therefore
they
haue
forgotten
mee
.
And
hence
it
is
,
that
the
Lord
foreseeing
that
these
would
bee
the
fruits
of
their
prosperitie
and
abundance
,
is
so
carefull
in
giuing
them
warning
of
it
,
that
they
might
not
thu●
be
ouertaken
.
When
(
saith
he
)
the
Lord
thy
God
hath
brought
thee
into
the
Deut
.
6.
10.
11.
&
8.
10.
11.
land
which
he
sware
vnto
thy
fathers
,
Abraham
,
Isaac
and
Iacob
,
to
giue
it
to
thee
,
with
great
and
goodly
cities
which
thou
buildest
not
;
and
houses
with
all
manner
of
goods
,
which
thou
filledst
not
,
and
welles
digged
which
thou
diggedst
not
,
vineyards
and
oliues
which
thou
plantedst
not
;
and
when
thou
hast
eaten
and
art
full
,
beware
lest
thou
thou
forget
the
Lord
,
&c.
So
elsewhere
;
when
thou
hast
eaten
and
filled
thy selfe
,
thou
shalt
blesse
the
Lord
thy
God
for
the
good
land
,
which
he
hath
giuen
thee
.
Beware
that
thou
forget
not
the
Lord
thy
God
,
not
keeping
his
commandements
,
&c.
And
thus
worldly
honours
make
men
to
forget
the
Lord
,
who
hath
aduanced
them
,
and
to
say
with
Pharaoh
,
Who
is
the
Lord
that
I
should
heare
him
?
And
with
Nebuchadnezzar
,
Who
is
that
God
Dan
.
3.
15.
that
can
deliuer
you
out
of
mine
hands
?
Neither
is
it
any
maruell
that
they
thus
forget
God
in
their
ruffe
and
iollity
,
seeing
their
pride
so
ouershadoweth
their
memories
,
that
they
are
readie
to
forget
themselues
,
aspiring
vnto
diuine
honours
,
as
though
they
were
Gods
,
and
neuer
remembring
,
though
their
memories
be
rubbed
with
so
many
frailties
and
infirmities
,
that
they
are
but
mortall
men
.
Thus
also
abundance
and
superfluitie
of
riches
doth
make
men
ordinarily
to
forget
God
,
as
the
Wise
Hagur
Prou.
30.
8.
intimateth
in
that
prayer
:
Giue
me
not
riches
,
lest
I
be
full
and
denie
thee
,
and
say
,
who
is
the
Lord
?
For
so
vnthankfull
wee
are
,
that
the
mast
makes
vs
to
forget
the
tree
,
and
the
pleasant
streames
the
fountaine
from
which
they
come
;
neither
are
wee
longer
mindfull
of
God
,
then
whilest
▪
our
necessities
constraining
vs
,
we
implore
his
helpe
.
But
aboue
all
other
things
in
the
world
,
carnall
pleasures
are
apt
to
worke
in
those
forgetfulnesse
of
God
,
who
doe
inioy
them
;
for
whosoeuer
drinke
a
deepe
draught
of
these
sweet
waters
of
carnall
delights
(
as
it
were
of
the
lethe
of
obliuion
)
their
heads
are
so
intoxicated
with
these
bewitching
cups
,
their
senses
so
benummed
,
and
all
the
faculties
of
their
soule
,
so
stupified
and
deadded
,
that
they
neuer
call
the
Lord
to
their
remembrance
,
but
like
beasts
wallow
in
their
delights
,
and
haue
their
hearts
and
minds
oppressed
,
yea
buried
in
their
carnall
pleasures
.
The
fourth
sinne
against
God
,
which
these
worldly
things
§.
Sect
.
2.
That
worldly
things
abounding
,
make
men
vnthankfull
towards
God
.
immoderatly
loued
,
doe
commonly
plunge
worldly
men
into
,
is
vnthankfulnes
towards
God
for
all
his
gifts
and
blessings
;
the
which
is
a
fruite
of
the
former
:
for
when
men
are
forgetfull
of
their
benefactor
,
they
must
needes
be
also
vngratefull
for
his
benefits
,
and
that
in
the
worst
kinde
;
for
so
farre
are
they
from
returning
thankes
,
that
they
neuer
so
much
as
thinke
of
him
to
whom
they
are
so
greatly
beholding
.
Besides
(
as
I
haue
shewed
)
the
more
that
worldly
men
abound
with
these
earthlie
things
,
the
more
their
concupiscence
is
increased
,
and
the
more
eager
they
are
in
seeking
after
more
.
The
which
is
a
notable
hindrance
vnto
their
thankfulnesse
;
for
they
who
haue
their
Non
patitur
auidita●
quemquam
esse
gratum
.
Nunquam
enim
improbae
spei
qu●d
datur
satis
est
.
Senec
.
Benefic
.
lib
.
2.
cap
.
27.
mindes
wholly
set
vpon
that
which
they
haue
not
,
doe
not
remember
what
they
haue
,
much
lesse
doe
they
thinke
of
returning
thankes
to
their
great
benefactor
;
yea
they
are
readie
rather
to
murmure
for
that
they
want
,
then
to
bee
thankfull
for
that
which
they
haue
alreadie
receiued
.
Whereas
contrariwise
if
we
should
but
remember
the
blessings
which
wee
doe
from
God
daily
enioy
;
there
is
no
man
in
the
world
so
poore
in
his
gifts
,
who
might
not
finde
rich
matter
of
praise
and
thanksgiuing
;
especially
if
he
would
cast
his
eye
,
not
on
those
who
are
preferred
before
him
,
but
on
those
to
whom
he
is
superiour
;
not
on
the
things
which
hee
wants
and
others
enioy
,
but
on
those
which
he
enioyeth
,
and
they
want
.
But
so
vnthankful
our
corrupt
nature
is
,
that
we
haue
alwaies
our
finger
vpon
our
sore
,
and
our
wants
and
grieuances
in
our
memories
,
yea
and
commonly
the
fewer
they
are
,
the
greater
is
our
repining
,
complaining
that
wee
haue
nothing
,
if
wee
haue
not
all
;
and
the
more
rich
we
are
in
Gods
blessings
,
the
poorer
commonly
we
are
in
thankfulnesse
.
And
whereas
in
reason
wee
should
(
resembling
golden
vessels
)
reflect
from
gratefull
harts
,
the
beames
of
Gods
shining
benefits
,
with
vnfained
thankfulnes
,
and
multiplie
our
praises
and
thanksgiuing
,
the
more
God
multiplieth
his
gifts
vpon
vs
:
contrariwise
we
are
most
gratefull
when
wee
receiue
his
benefits
with
a
sparing
hand
,
and
better
esteeme
them
,
when
we
enioy
them
but
some
few
daies
in
the
yeere
,
then
if
wee
had
continuall
vse
of
them
throughout
our
whole
liues
.
And
as
our
eyes
doe
worse
see
those
obiects
which
are
closest
to
them
,
and
those
better
which
in
a
conuenient
distance
are
remoued
from
them
;
so
we
are
most
blind
in
seeing
and
acknowledging
those
benefits
which
we
hold
close
in
our
possession
,
but
better
sighted
when
they
are
a
little
remoued
from
vs.
By
reason
of
which
our
grosse
ingratitude
,
the
Lord
is
faine
to
pull
from
vs
some
of
his
gifts
,
that
wee
may
be
thankfull
vnto
him
for
the
rest
;
to
withdraw
them
for
a
time
,
that
we
may
learne
better
to
esteeme
them
for
euer
afterwards
;
and
to
depriue
vs
altogether
of
some
of
his
benefits
,
that
we
who
neuer
thought
of
them
,
whilest
we
had
them
,
may
giue
them
deserued
praise
at
parting
;
&
that
we
who
were
not
thankful
for
that
which
we
esteemed
not
whilest
wee
had
it
,
may
by
the
want
learne
the
value
,
and
duly
esteeming
it
,
may
now
be
thankfull
,
if
it
be
restored
againe
;
or
if
not
so
,
yet
at
least
because
once
we
had
it
.
And
thus
Rehoboam
was
2.
Chron
.
11.
4.
&
12.
1.
6.
more
thankfull
because
hee
had
two
tribes
left
vnto
him
,
then
when
he
raigned
ouer
all
the
twelue
.
And
Manasses
returneth
2.
Chron
.
33.
12
▪
13.
praise
to
God
for
his
restoring
,
who
neuer
thought
of
Gods
mercie
before
he
was
restrained
.
Yea
who
may
not
obserue
in
his
owne
experience
,
that
the
more
men
abound
in
all
worldly
prosperitie
,
the
more
vngratefull
they
are
vnto
God
for
his
blessings
;
and
that
where
he
soweth
the
most
seede
of
his
rich
benefits
,
there
he
commonly
reapeth
least
fruits
of
thankfulnesse
?
who
seeth
not
that
they
who
are
in
honourable
callings
,
take
least
care
to
honour
God
?
and
whereas
they
being
aduanced
aboue
others
,
should
as
much
excell
them
in
thankfulnesse
,
as
they
doe
in
place
:
and
in
a
liuely
acknowledgement
of
his
mercies
towards
them
,
should
confesse
his
goodnesse
before
the
sonnes
of
men
,
and
being
set
in
these
high
places
,
should
like
lights
,
shine
to
the
glory
of
God
in
their
liues
and
conuersations
;
they
commonly
are
more
vnthankfull
then
those
,
who
are
in
the
meanest
condition
,
and
become
examples
and
presidents
of
all
sinne
▪
and
in
stead
of
acknowledging
the
mercie
of
God
in
their
honour
and
preferment
,
are
readie
to
rob
him
of
his
glory
,
and
to
attribute
all
,
either
to
their
progenitors
,
the
fauor
of
their
prince
,
or
their
owne
wisedome
and
well
deseruing
.
So
who
are
more
vngratefull
vnto
God
,
then
those
who
most
abound
in
riches
?
for
so
farre
are
they
for
the
most
part
from
defiring
to
shew
their
thankfulnesse
in
disposing
of
their
riches
to
the
glory
of
God
that
gaue
them
,
in
aduancing
the
meanes
of
his
seruice
,
and
in
the
workes
of
charitie
,
that
they
seldome
so
much
as
in
their
hearts
acknowledge
him
for
the
author
of
all
Hab
.
1.
16.
their
welfare
,
but
kisse
their
owne
hands
,
sacrifice
to
their
nets
,
and
burne
incense
vnto
their
yarne
;
because
by
them
their
portion
is
fat
,
and
their
meat
plenteous
:
attributing
vnto
their
own
wits
and
indeuours
the
praise
of
all
which
they
possesse
,
as
though
by
them
alone
they
had
out-stripped
others
,
and
made
themselues
owners
of
this
plentie
.
Finally
,
who
are
lesse
thankfull
vnto
God
,
then
they
who
inioy
most
pleasures
,
and
euen
wallow
themselues
in
worldly
delights
?
For
so
wholly
are
they
taken
vp
with
their
sports
and
pastimes
,
that
they
haue
no
time
to
consider
how
gracious
the
Lord
is
,
nor
how
in
his
mercies
hee
doth
abound
towards
them
;
and
so
are
their
minds
,
hearts
,
and
affections
fettered
with
their
sensualitie
,
and
belimed
and
clogged
with
these
carnall
pleasures
,
that
they
are
not
able
to
lift
them
vp
to
heauen
in
any
holie
meditation
,
or
to
returne
true
thankfulnes
vnto
God
,
as
being
the
fountaine
of
al
their
good
.
By
all
which
it
appeares
,
that
these
worldly
benefits
doe
rather
hinder
,
then
further
vs
in
thankfulnesse
towards
our
benefactor
,
and
consequently
remaining
vngratefull
debters
,
who
are
not
willing
so
much
as
to
returne
thankes
for
paiment
,
we
deriue
vnto
our selues
,
the
iust
displeasure
of
our
Lord
and
Master
,
and
bring
vpon
vs
a
fearefull
reckoning
against
the
day
of
his
appearance
,
of
which
wee
might
bee
discharged
,
if
we
would
but
thankfully
owe
the
benefits
which
we
haue
receiued
.
In
regard
whereof
one
saith
,
that
from
these
earthly
good
things
when
they
grow
great
,
there
doe
arise
great
euils
,
when
as
being
preferred
before
others
in
the
vse
of
our
masters
talents
,
we
doe
vse
his
gifts
▪
as
not
giuen
,
returning
no
glorie
to
our
benefactour
.
For
so
those
who
seemed
greatest
in
respect
of
gifts
receiued
,
Bernard
.
ser
.
84.
for
not
returning
thanks
,
are
reputed
least
in
Gods
estimate
,
&c.
Yea
in
truth
,
by
so
much
a
man
is
worse
,
by
how
much
hee
is
better
,
if
he
ascribe
vnto
himselfe
that
wherein
he
excelleth
,
and
so
rob
God
of
his
deserued
praise
:
euen
as
he
is
the
greatest
malefactor
,
and
worthie
of
most
punishment
,
who
hath
most
goods
in
his
possession
,
if
he
hath
compassed
them
by
theft
,
and
by
defrauding
others
of
that
which
in
right
belonged
to
them
.
The
fift
sin
against
God
accompanying
prosperitie
&
worldly
§.
Sect
.
3.
That
worldly
abundance
is
the
cause
of
pride
against
God
.
abundance
,
is
pride
,
wherby
men
are
ready
to
aduance
themselues
euen
against
God
,
and
to
grace
themselues
by
his
dishonor
:
for
whereas
the
more
we
are
inriched
with
Gods
blessings
,
the
more
humble
we
should
be
vnto
him
,
as
standing
indebted
to
his
bounty
in
such
great
sums
(
for
what
haue
we
that
we
haue
not
receiued
?
and
what
haue
we
receiued
,
of
which
we
shall
not
one
day
giue
an
account
?
)
yet
so
foolish
we
are
,
that
the
more
we
are
indebted
,
the
more
we
insult
in
pride
,
and
that
not
only
towards
those
,
with
whom
we
stand
vpon
equall
tearmes
,
but
euen
towards
God
himselfe
who
is
our
creditour
,
and
may
euery
houre
call
vs
to
a
reckoning
,
and
condemne
vs
for
default
of
payment
.
Thus
the
Psalmist
obserueth
,
that
pride
&
plentie
did
commonly
go
together
.
They
are
(
saith
he
)
inclosed
in
their
owne
Psalme
17.
10.
fat
,
and
they
haue
spoken
proudly
with
their
mouth
.
And
else
where
he
saith
,
that
because
wicked
worldlings
were
not
in
trouble
like
other
men
,
but
flourished
in
all
plenty
and
prosperitie
,
therfore
they
put
on
pride
as
a
chaine
about
their
necks
,
esteeming
it
no
Psalme
73.
6.
9.
disgrace
vnto
them
,
but
a
chiefe
ornament
:
and
not
content
to
carrie
themselues
aloft
in
this
high
pitch
amongst
men
,
they
are
ready
(
as
he
saith
)
to
talke
presumptuously
against
God
,
and
to
set
their
mouthes
against
heauen
.
The
which
practise
we
also
may
obserue
in
our
times
,
among
the
ruffling
gallants
of
the
world
,
who
hauing
bin
alwaies
nursed
in
the
lap
of
prosperitie
,
and
had
all
things
which
their
hearts
could
wish
,
are
readie
in
lieu
of
thākfulnes
towards
God
,
to
despite
him
as
it
were
to
his
face
,
and
to
pull
him
out
of
his
throne
by
their
oathes
,
blasphemies
,
and
bitter
execrations
.
Whereby
it
appeareth
that
pride
bordereth
vpon
prosperitie
,
and
that
these
worldly
vanities
,
though
they
do
not
truly
nourish
vs
,
and
make
vs
grow
in
substantiall
goodnes
,
yet
they
puffe
vs
vp
,
and
make
vs
swell
with
the
winde
of
vaine
glorie
;
&
the
greater
our
earthly
abundance
is
,
the
greater
commonly
is
our
tumour
,
and
consequently
the
greater
is
our
torment
;
this
spiritual
swelling
being
to
the
soule
,
like
the
swelling
of
wind
to
the
bodie
,
which
(
as
I
haue
shewed
)
●ortureth
,
but
doth
not
satisfie
:
yea
so
fordible
is
this
prosperitie
,
and
abundance
of
earthly
blessings
in
drawing
men
to
this
sin
of
pride
,
that
it
preuaileth
not
only
with
Heathens
,
Infidels
,
and
worldlings
;
but
euen
with
Gods
faithful
seruants
and
deare
children
.
Of
both
which
we
haue
many
examples
;
as
of
Pharaoh
,
who
in
the
pride
of
his
heart
opposed
against
the
knowne
will
of
God
;
and
in
Nebuchadnezer
,
who
beholding
all
his
pompe
,
glorie
and
riches
,
attributeth
the
praise
of
all
vnto
himselfe
,
and
robbeth
God
of
the
glory
due
vnto
him
,
vanting
himself
in
the
pride
of
his
heart
,
and
arrogantly
bragging
;
Is
not
this
great
Babel
,
Dan
.
4.
27.
that
I
haue
built
for
the
house
of
the
kingdome
,
by
the
might
of
my
power
,
and
for
the
honor
of
my
maiestie
?
So
it
is
said
of
Vzziah
2.
Chron
.
26.
16
that
finding
the
kingdom
in
a
perplexed
estate
,
he
did
vprightly
in
the
sight
of
the
Lord
,
&
sought
vnto
him
;
for
which
when
the
Lord
had
made
him
to
prosper
,
and
to
wax
strong
,
his
heart
was
lift
vp
to
his
destruction
,
and
he
transgressed
against
the
Lord
his
God
:
yea
good
Ezechias
was
thus
ouertaken
,
waxing
Psal
.
131.
1.
2.
proud
of
his
great
prosperitie
,
and
vanting
himselfe
in
his
rich
treasures
:
and
holy
Dauid
himselfe
,
who
had
professed
that
his
2.
Sam
.
24.
heart
was
not
haughtie
,
nor
his
eyes
loftie
,
but
that
he
was
become
humble
like
a
little
child
,
was
after
this
puffed
vp
with
his
great
prosperitie
,
&
in
the
pride
of
his
heart
numbreth
the
people
.
By
all
which
it
plainly
appeareth
,
that
worldly
plentie
is
the
nurse
of
hellish
pride
;
for
as
fat
commeth
of
the
superfluitie
of
nourishment
,
wherby
the
bodie
is
made
bigger
,
but
not
better
,
either
in
health
,
strength
,
or
nimblenes
:
yea
rather
it
is
the
nurse
of
many
diseases
,
and
maketh
the
bodie
pursie
,
vnweldie
,
and
vnfit
for
action
:
so
this
swelling
of
pride
riseth
from
the
superfluous
abundance
of
worldly
benefits
,
and
maketh
a
man
greater
in
his
owne
conceit
,
but
not
in
true
worth
;
for
the
soule
is
not
therby
sounder
in
grace
,
or
stronger
and
more
actiue
in
the
duties
of
pietie
;
yea
contrariwise
,
this
swelling
of
pride
maketh
way
for
all
spirituall
diseases
,
and
causeth
him
who
is
infected
with
it
,
to
be
more
sluggish
and
slothfull
,
vnweldie
and
impotent
in
all
actions
and
duties
of
pietie
and
Christianitie
.
Thus
the
greatest
honors
bring
with
them
the
greatest
pride
;
§.
Sect
.
4.
That
honors
,
riches
and
pleasures
puffe
men
vp
with
pride
.
and
though
a
man
climbe
neuer
so
fast
vpon
the
ladder
of
preserment
,
yet
his
proud
heart
will
still
be
one
step
at
least
aboue
his
estate
:
yea
oftentimes
these
earthly
aduancements
make
the
pride
of
men
to
mount
so
high
,
that
they
doe
not
only
in
their
ambitious
conceits
and
desires
ascend
vnto
the
clouds
,
&
touch
the
heauens
;
but
euen
presume
to
approch
vnto
the
throne
of
God
,
and
to
rob
him
of
his
glorie
,
that
they
may
set
the
crowne
vpon
their
owne
heads
.
Thus
Clitus
magnified
by
the
people
for
Plutarch
.
de
fort
.
Alexandr
.
lib
.
posteri
.
a
prosperous
expedition
by
sea
,
wherein
he
had
the
victory
ouer
a
few
ships
,
magnified
himselfe
much
more
in
his
owne
conceit
,
&
was
content
to
be
called
the
god
of
the
sea
.
So
Demetrius
being
aduanced
to
a
kingdome
,
would
needs
equal
himself
with
God
,
&
be
called
Iuppiter
;
neither
must
now
ambassadors
come
vnto
him
as
vnto
other
Kings
,
to
confer
of
state
busines
;
but
as
vnto
a
god
they
must
send
to
enquire
of
him
,
and
take
al
his
answeres
for
oracles
.
So
Alexander
,
Nebuchadnezer
,
and
diuers
of
the
Roman
Emperors
,
arrogated
vnto
themselues
diuine
honors
,
and
would
needs
haue
their
statues
worshipped
;
being
so
blinded
with
ambition
,
and
surfetted
with
pride
,
that
they
forgot
their
mortalitie
;
and
became
corriuals
with
God
himselfe
in
his
honor
and
glory
.
The
like
may
be
said
of
abundance
of
worldly
riches
,
which
are
the
bellowes
of
vaine
glory
,
and
the
common
causes
of
pride
against
God
,
who
is
the
Author
and
fountaine
of
our
wealth
and
welfare
:
whereof
it
is
that
the
Lord
so
carefully
admonisheth
the
Israelites
,
that
when
they
should
Deut
.
8.
12.
13.
14.
through
his
bountifull
blessing
abound
in
riches
,
they
should
take
heed
that
their
hearts
were
not
lifted
vp
with
pride
:
and
that
the
Apostle
would
haue
rich
men
so
straitly
charged
that
1.
Tim
.
6.
17.
they
should
not
be
high
minded
.
And
this
is
the
cause
why
pride
is
vsually
called
the
worme
of
riches
,
which
breeding
in
them
,
eateth
out
al
their
goodnes
,
&
maketh
them
euil
vnto
vs
,
which
are
good
in
their
owne
nature
;
and
hurtful
&
pernicious
,
which
in
themselues
are
profitable
and
beneficial
.
So
the
Son
of
Syrach
saith
,
that
riches
lift
vp
the
mind
;
and
Salomon
telleth
vs
,
that
the
Ecclesiasticus
40.
26.
Prou.
28.
11.
rich
man
is
still
wise
in
his
owne
conceit
,
though
a
poore
man
of
vnderstanding
can
trie
him
,
&
discerne
his
folly
.
To
which
purpose
one
saith
,
That
there
is
nothing
so
much
to
be
feared
in
riches
August
.
Serm
.
712.
Tom
.
10.
as
pride
,
&
that
we
are
not
to
feare
riches
themselues
,
but
pride
which
is
the
disease
of
riches
:
for
that
mind
is
of
great
vertue
and
magnanimitie
,
which
in
the
abundance
of
riches
is
not
infected
with
this
disease
,
&
being
in
an
high
estate
,
is
not
also
high
minded
.
He
is
a
rich
man
truly
great
,
who
doth
not
therefore
thinke
himselfe
great
,
because
he
is
rich
,
whereas
he
who
taketh
all
his
worth
from
his
wealth
,
may
be
truly
said
to
be
full
of
pride
,
but
empty
of
goodnes
and
desert
;
a
boaster
outwardly
in
his
words
and
looks
,
but
inwardly
a
begger
in
his
mind
and
hart
;
swelled
and
puffed
vp
with
vain
glory
;
but
not
ful
&
solide
in
vertue
and
true
worth
.
And
yet
this
empty
pride
swelleth
and
puffeth
vp
,
as
much
as
any
other
;
and
is
full
of
insolencie
,
though
in
respect
of
the
ground
and
cause
thereof
,
it
be
in
truth
most
base
and
contemptible
.
For
as
the
pride
arising
from
the
bodie
is
more
base
,
then
the
pride
which
is
grounded
on
the
gifts
of
the
soule
,
so
the
pride
of
riches
which
are
no
part
of
the
person
,
is
more
base
then
the
pride
of
bodily
gifts
;
because
being
seated
and
grounded
on
those
things
without
a
man
,
which
are
farre
inferiour
to
the
gifts
either
of
mind
or
body
,
they
who
are
proud
of
them
plainly
shew
,
that
they
haue
nothing
within
,
and
in
their
owne
persons
,
worth
respect
;
or
els
they
would
neuer
be
proud
of
those
things
which
are
without
,
seeing
a
man
alwaies
groundeth
his
pride
on
those
things
;
wherein
he
thinketh
he
most
excelleth
.
The
which
if
men
would
duly
consider
,
they
might
well
leaue
this
contemptible
pride
,
if
not
because
it
is
a
sin
,
yet
at
least
for
shame
,
seeing
it
doth
discouer
their
vanity
and
worthlesnes
:
for
who
would
not
blush
to
seeme
proud
of
outward
accidents
,
which
may
be
won
and
lost
,
and
(
as
one
saith
)
bought
and
sold
Glemens
Alexandr
.
Poedag
.
lib
.
2.
cap
.
3
on
the
market
hill
?
which
when
we
haue
them
,
adde
nothing
to
the
perfection
of
our
persons
,
and
being
taken
away
,
nothing
is
detracted
from
our
essence
,
(
yea
in
truth
)
from
our
worth
:
neither
is
the
mind
made
greater
,
or
more
magnanimous
by
desiring
or
hauing
,
but
by
light
valuing
and
contemning
them
as
worthlesse
trifles
,
in
comparison
of
things
desirable
and
truely
excellent
.
And
yet
nothing
more
commonly
puffeth
men
vp
with
most
insolent
pride
,
then
riches
and
abundance
;
&
though
like
emptie
bladders
they
haue
nothing
but
skin
,
they
are
made
full
with
these
vanities
;
and
swell
in
conceit
,
though
they
are
as
emptie
of
any
substantiall
goodnes
,
as
they
were
before
.
An
example
whereof
we
haue
in
the
Merchants
of
Tyre
,
who
because
Ezech
.
28.
2.
5.
by
their
trading
they
had
increased
their
riches
,
their
harts
were
lifted
vp
,
and
thinking
themselues
more
then
men
,
they
arrogated
to
themselues
the
titles
of
God
.
But
we
shall
not
need
to
go
so
far
to
fetch
examples
,
seeing
we
haue
many
such
in
our
owne
daies
,
who
measuring
their
worth
according
to
their
wealth
,
most
proudly
conceit
their
owne
excellencie
,
and
insult
ouer
al
others
as
worser
,
who
are
poorer
;
though
they
be
vtterly
disfurnished
of
al
gifts
and
good
parts
both
in
body
and
mind
,
and
as
far
short
of
them
in
wisdome
&
worth
,
whom
they
comtemne
,
as
they
are
before
them
in
earthly
abundance
.
Although
in
truth
there
is
no
shew
of
cause
,
seeing
there
is
no
comparison
betweene
the
gifts
of
mind
and
body
,
and
the
gifts
of
an
outward
estate
.
And
besides
,
if
there
be
any
excellencie
at
all
in
these
earthly
riches
,
it
is
not
in
keeping
&
possessing
them
,
but
in
their
bestowing
and
vse
:
neither
is
he
in
the
Church
and
among
Christians
Ille
diues
in
ecclesia
,
qui
pauperi
non
sibi
diues
est
,
&c.
Non
enim
census
diuitem
sed
animus
facit
.
Ambros
.
epist
.
lib
.
10.
epist
.
82.
to
be
accounted
rich
,
who
hath
much
in
keeping
;
but
he
who
findeth
much
to
bestow
on
charitable
vses
,
and
hath
plentie
for
the
poore
:
for
it
is
not
so
much
money
,
as
the
mind
that
maketh
rich
.
Finally
,
thus
worldly
pleasures
cause
pride
,
as
they
are
the
vsuall
meanes
to
make
vs
forget
God
,
and
to
forget
our selues
,
causing
vs
like
pampred
horses
to
scorne
our
master
;
especially
if
our
delights
be
of
such
a
nature
,
as
that
therein
we
may
shew
our
excellencie
,
and
commend
to
those
who
are
about
vs
the
gifts
of
body
or
mind
,
which
selfe-loue
maketh
vs
beleeue
,
to
be
esteemable
.
In
all
which
respects
these
worldly
things
thus
abused
,
may
§.
Sect
.
5.
That
worldly
things
causing
pride
▪
are
also
the
causes
of
destruction
.
Prou.
6.
17.
and
16.
5.
be
truly
said
,
not
only
,
not
to
do
vs
any
good
,
but
contrariwise
much
hurt
,
seeing
they
are
the
means
to
cast
vs
into
this
hainous
sin
of
pride
,
which
aboue
all
others
God
detesteth
,
as
the
Scriptures
testifie
.
And
as
he
doth
hate
the
sin
,
so
he
purposely
opposeth
,
and
setteth
himselfe
against
those
who
are
defiled
with
it
;
and
because
the
proud
man
opposeth
against
God
,
robbing
him
of
his
glory
which
is
most
deare
vnto
him
;
therefore
the
Lord
also
opposeth
against
him
,
and
crosseth
him
in
al
his
courses
.
So
the
Apostle
Peter
saith
,
that
God
resisteth
the
proud
,
but
giueth
grace
to
the
humble
.
The
which
opposition
and
resisting
of
God
who
is
omnipotent
,
must
needs
bring
them
to
ruine
and
destruction
,
seeing
their
policies
cannot
ouer-reach
his
infinit
wisdome
,
nor
al
their
strength
defend
thē
from
being
ouerthrowne
by
his
mightie
power
;
especially
seeing
his
will
to
bring
them
to
confusion
,
is
ioyned
with
his
abilitie
,
the
Lord
neuer
more
willingly
shooting
his
arrowes
of
wrath
and
vengeance
,
then
against
the
proud
person
.
So
the
blessed
Virgin
in
her
▪
song
saith
,
that
God
scattereth
the
proud
in
the
imagination
of
their
Luke
.
1.
51.
52.
hearts
,
and
doth
put
downe
the
mightie
from
their
seats
,
exalting
thē
of
low
degree
.
And
our
Sauiour
teacheth
vs
,
that
he
who
exalteth
Chap.
18.
14.
himself
shal
be
brought
low
,
and
he
that
humbleth
himselfe
,
shal
be
exalted
.
As
therfore
men
lift
vp
highest
those
earthen
pitchers
which
they
purpose
to
breake
with
greatest
violence
,
into
most
pieces
;
so
the
Lord
intending
to
batter
and
bruise
these
fraile
persons
puffed
vp
with
pride
,
doth
lift
them
vp
on
high
,
that
he
may
giue
them
the
sorer
fall
.
And
howsoeuer
the
Lord
who
is
chiefe
iudge
of
heauen
and
earth
,
is
the
punisher
of
all
vice
and
sin
,
yet
because
he
executeth
this
vengeance
more
certainly
,
and
seuerely
vpon
proud
persons
,
therefore
the
Prophet
Dauid
maketh
it
one
of
Gods
attributes
and
titles
,
whereby
he
will
be
knowne
to
be
a
punisher
of
them
;
O
thou
who
destroyest
Psal
.
119.
21.
the
proud
,
and
wicked
,
which
erre
from
thy
commandements
,
take
away
from
me
shame
and
contempt
,
because
I
keepe
thy
testimonies
.
And
as
he
beareth
an
extraordinarie
hatred
vnto
this
sin
aboue
others
,
so
he
inflicteth
on
it
extraordinarie
punishments
;
branding
it
as
an
hainous
and
capitall
offence
,
by
imposing
on
it
his
greatest
plagues
.
For
whereas
proud
men
in
their
ambitious
desires
would
be
equall
with
God
,
the
Lord
pulleth
them
downe
in
his
fierce
wrath
,
and
maketh
them
lesse
then
men
;
for
he
striketh
them
commonly
with
frenzie
and
madnesse
,
and
thereby
depriuing
them
of
the
vse
of
reason
,
the
essentiall
forme
of
man
,
wherein
chiefly
his
manhood
consisteth
,
and
whereby
he
is
distinguished
from
the
brutish
creatures
,
he
maketh
them
equall
Dan
.
4.
27.
28.
30.
with
beasts
,
and
so
exposeth
them
,
how
great
soeuer
they
were
in
former
times
,
to
the
contempt
,
derision
,
and
iniuries
of
the
basest
and
meanest
,
who
before
held
them
in
such
great
respect
,
that
they
could
not
looke
vpon
them
,
or
stand
in
their
presence
,
but
with
much
feare
and
reuerence
.
A
plaine
example
whereof
we
haue
in
Nebuchadnezer
,
who
for
his
pride
was
driuen
from
his
palace
and
regall
throne
,
into
the
wild
woods
,
and
made
of
a
great
monarch
and
ruler
of
men
,
a
companion
with
beasts
,
and
farre
worse
then
his
basest
seruant
.
And
the
like
we
may
obserue
in
many
in
our
owne
times
,
who
offending
in
this
sinne
,
are
ouerthrowne
with
this
punishment
.
For
howsoeuer
all
excessiue
pride
is
not
thus
punished
(
for
then
there
would
not
be
enow
in
their
right
wits
to
tend
and
rule
those
who
are
madde
)
yet
a
man
shall
seldome
see
this
punishment
following
,
where
excessiue
pride
hath
not
gone
before
.
So
that
one
may
boldly
affirme
,
that
if
pride
onely
bee
not
plagued
with
this
fearefull
iudgement
of
frenzie
and
madnesse
,
yet
it
is
more
often
thus
punished
then
all
other
sins
besides
.
The
which
fierce
and
sudden
vengeance
of
God
,
which
he
taketh
on
proud
persons
,
the
Prophet
Malachie
expresseth
,
by
comparing
Gods
wrath
burning
against
them
,
to
a
burning
furnace
,
and
proud
men
to
stubble
.
The
day
of
the
Lord
(
saith
he
)
commeth
,
that
shall
burne
as
an
Mal
.
4.
1.
ouen
;
and
all
the
proud
shall
be
stubble
,
and
the
day
that
commeth
shall
burne
them
vp
,
saith
the
Lord
of
hosts
,
and
shall
leaue
them
neither
root
nor
branch
.
And
therefore
seeing
these
worldly
things
are
the
common
causes
of
pride
,
and
pride
bringeth
with
it
such
confusion
and
destruction
,
let
this
serue
as
an
argument
to
make
vs
contemn
these
harmeful
vanities
,
not
immeasurably
desiring
them
when
we
want
them
;
nor
excessiuely
esteeming
and
immoderately
louing
them
when
wee
haue
them
;
and
so
if
we
want
these
things
which
we
neglect
,
our
minds
will
not
be
much
deiected
;
or
if
we
haue
them
,
they
will
not
bee
much
exalted
and
lifted
vp
;
neither
can
a
man
be
proud
of
the
possession
of
that
which
he
doth
not
ouerualue
in
his
iudgement
,
and
vnmeasurably
loue
in
his
affection
.
The
sixth
sin
against
God
,
which
these
worldly
things
too
§.
Sect
.
6.
That
worldly
things
bring
with
them
contempt
of
God
.
much
esteemed
,
&
immoderately
loued
plunge
vs
into
,
is
either
neglect
or
vtter
contempt
of
God
himselfe
,
his
spirituall
graces
,
and
heauenly
ioyes
;
for
our
affections
being
finite
are
limited
and
restrained
to
their
obiects
,
so
that
being
conuersant
and
exercised
about
some
,
they
in
the
meane
time
neglect
others
.
And
therefore
if
they
cannot
with
their
full
vigour
and
heate
affect
many
things
being
diuers
;
how
much
lesse
can
they
at
once
loue
God
and
the
world
,
spirituall
graces
and
earthly
vanities
,
eternall
ioyes
,
and
these
transitorie
trifles
,
seeing
they
are
opposite
and
contrary
the
one
to
the
other
?
And
this
our
Sauiour
Christ
teacheth
vs
,
where
as
hee
saith
,
that
no
man
Luk
.
16.
13.
can
serue
two
masters
;
for
either
he
must
hate
the
one
and
loue
the
other
,
or
else
he
shall
leane
to
the
one
,
and
despise
the
other
;
ye
cannot
serue
God
and
riches
.
So
that
there
is
no
halting
betweene
the
Lord
,
and
this
worldly
Baal
,
for
the
seruice
of
the
one
,
is
the
contempt
of
the
other
,
and
the
louing
of
the
one
,
is
the
hating
of
the
other
.
It
is
true
indeed
in
reason
that
the
more
we
abound
with
these
earthly
benefits
,
the
more
we
should
loue
,
reuerence
,
and
with
all
diligence
and
alacritie
serue
the
Lord
,
they
being
his
bountifull
gifts
and
blessings
whereby
hee
deserueth
at
our
hands
his
loue
and
seruice
;
howbeit
such
is
the
corruption
of
our
hearts
,
that
no
sooner
are
we
inriched
with
these
worldly
benefits
,
but
wee
presently
loue
the
gifts
better
then
the
giuer
;
and
laying
herein
aside
all
reason
,
wee
become
like
beasts
,
feeding
vpon
our
prouender
,
and
neglecting
our
feeder
;
and
the
more
we
are
pampered
and
made
fat
,
the
more
ready
we
are
to
kicke
against
him
.
An
example
whereof
we
haue
in
the
people
of
Israel
,
of
whom
the
Lord
complaineth
,
that
whereas
in
respect
of
the
manifold
benefits
which
hee
had
multiplied
vpon
them
,
they
should
haue
serued
him
in
vprightnesse
of
heart
;
they
contrariwise
by
his
gifts
were
made
more
rebellious
:
But
he
(
saith
the
Lord
)
that
should
haue
been
vpright
,
when
he
waxed
Deut
.
32.
●5
.
fat
,
spurned
with
his
heele
.
Thou
art
fat
,
thou
art
grosse
,
thou
art
laden
with
fatnesse
.
Therefore
he
forsooke
God
that
made
him
,
and
regarded
not
the
strong
God
of
his
saluation
.
The
like
complaint
the
Lord
maketh
by
the
Prophet
Esay
;
Heare
ô
heauens
,
and
barken
Esa
.
1.
2.
3.
ô
earth
,
for
the
Lord
hath
said
,
I
haue
nourished
and
brought
vp
children
,
but
they
haue
rebelled
against
me
.
Yea
hee
maketh
them
herein
more
brutish
then
the
beasts
,
because
the
oxe
knoweth
his
owner
,
and
the
asse
his
masters
crib
;
but
(
saith
he
)
Israel
hath
not
knowne
,
my
people
hath
not
vnderstood
.
And
as
they
who
set
their
hearts
vpon
these
worldly
things
§.
Sect
.
7.
That
worldly
things
bring
contempt
of
spirituall
grace
and
heauenly
glory
.
doe
contemne
the
Lord
himselfe
;
so
also
his
spirituall
graces
and
heauenly
ioyes
:
for
so
wholly
are
their
hearts
taken
vp
with
the
loue
of
these
vanities
,
that
they
haue
seldome
or
neuer
leisure
to
thinke
of
those
diuine
excellencies
;
but
like
the
serpents
brood
,
they
take
all
their
delight
in
lying
groueling
,
and
in
creeping
on
the
earth
,
hauing
neuer
so
much
as
a
thought
of
raising
themselues
towards
heauen
in
any
diuine
and
spirituall
meditation
.
Or
though
they
should
thinke
of
grace
and
glory
with
some
desire
to
compasse
them
,
or
would
lift
themselues
vp
in
any
spirituall
contemplation
,
yet
as
birds
with
great
bodies
,
though
they
haue
wings
,
cannot
flie
aloft
,
but
when
they
attempt
it
,
are
pulled
downe
with
their
owne
waight
,
and
onely
flutter
vpon
the
earth
;
so
though
they
haue
spirituall
soules
,
vnderstandings
,
and
iudgements
as
well
as
others
,
yet
are
their
harts
so
oppressed
with
the
waight
of
worldly
cares
,
and
the
loue
of
earthly
things
,
that
no
sooner
doe
they
offer
to
raise
them
in
heauenly
meditations
,
but
presently
they
are
pressed
downe
againe
,
and
(
as
it
were
)
flutter
and
ti●e
themselues
with
worldly
businesse
.
But
in
truth
seldome
haue
they
so
much
as
any
such
desire
,
seeing
the
world
like
a
thicke
cloud
,
being
neere
vnto
them
,
doth
ouershadow
and
hide
that
bright
shining
sunne
of
heauenly
glory
out
of
their
sight
,
so
as
they
cannot
see
it
,
&
not
seeing
it
,
neuer
desire
it
,
there
being
no
desire
and
loue
of
that
which
is
not
knowne
.
And
as
a
little
pearle
sticking
fast
vnto
the
eye
doth
blind
the
sight
,
and
is
sufficient
to
hide
from
vs
the
whole
earth
and
heauen
,
which
are
incomparablie
of
greater
quantitie
;
so
the
world
and
worldly
things
like
a
pearle
sticking
close
to
the
eye
of
the
soule
,
do
make
it
Tantò
longius
a
coelesti
contemplatione
repellimur
,
quantò
terren●rum
actuum
solicitudme
praegra
nam●r
.
Greg
.
1.
Reg
.
cap
.
10.
so
spiritually
blind
,
that
it
cannot
discerne
the
Lord
,
infinite
in
all
goodnes
,
nor
the
ioyes
of
heauen
,
though
without
all
comparison
,
they
are
of
greater
excellencie
.
To
which
purpose
one
saith
,
that
if
we
desire
earthly
things
,
wee
are
wholly
taken
vp
with
the
care
of
them
;
and
so
farre
are
wee
beaten
backe
from
heauenly
contemplatiō
,
by
how
much
we
are
ouerpoysed
with
the
cares
of
earthly
affaires
.
But
say
notwithstanding
this
blindnesse
,
they
might
haue
some
glimpse
of
the
shining
brightnesse
of
spirituall
grace
and
heauenly
glory
,
or
wanting
this
,
should
haue
it
by
others
described
vnto
them
,
so
that
some
knowledge
of
these
diuine
excellencies
,
might
by
the
passage
of
the
eare
,
be
deriued
to
their
vnderstandings
;
yet
being
wholly
possessed
with
the
loue
of
worldly
things
,
they
would
little
regard
such
discourses
,
and
accounting
these
earthly
vanities
their
chiefe
treasures
,
their
hearts
are
so
fast
fixed
vpon
them
,
that
no
persuasion
will
moue
them
to
leaue
them
,
or
once
to
looke
after
those
spirituall
and
diuine
excellencies
.
For
as
hee
who
loueth
truely
his
God
,
doth
not
much
loue
his
gold
,
because
hee
esteemeth
him
his
chiefe
treasure
;
and
as
hee
who
highly
esteemeth
heauenly
happinesse
,
doth
presently
contemne
these
earthly
Qui
terrenis
inbiat
coelestia
contemnit
.
Aug.
vanities
;
so
contrariwise
they
who
dote
on
the
idoll
of
the
world
,
doe
not
respect
the
Lord
of
heauen
;
and
they
who
ouerualue
earthly
trash
,
doe
contemne
,
and
set
light
by
those
heauenly
and
eternall
treasures
.
And
this
our
Sauiour
plainely
teacheth
vs
in
the
parable
of
the
guests
inuited
to
the
mariage
supper
;
for
they
who
were
best
disposed
framed
excuses
,
one
that
he
had
bought
a
farme
,
and
must
needs
goe
out
and
see
it
;
another
that
he
had
bought
fiue
yoke
of
oxen
,
and
must
goe
to
proue
them
,
and
another
that
he
had
maried
a
wife
,
and
therefore
Luk
.
14.
18.
19.
could
not
come
;
all
which
though
they
pretended
faire
excuses
,
as
though
their
desire
had
been
to
come
,
if
their
businesses
had
not
been
so
vrgent
,
yet
the
true
cause
was
,
as
our
Sauiour
telleth
vs
,
because
doting
vpon
their
earthly
affaires
,
they
Mat
.
22.
5.
were
so
wholly
taken
vp
of
them
,
that
they
made
light
of
these
heauenly
offers
,
and
went
their
waies
.
And
those
who
were
worse
affected
,
&
caried
with
greater
violence
in
their
loue
towards
worldly
vanities
,
tooke
it
so
ill
,
that
the
messengers
of
vers
.
6.
the
great
king
,
should
presume
to
dissuade
them
from
the
loue
of
their
chiefe
iewels
,
and
most
esteemed
treasures
,
that
they
laid
violent
hands
vpon
them
,
sharpely
intreated
them
,
and
cruelly
murthered
them
.
Thus
those
who
set
their
hearts
vpon
worldly
honours
,
neuer
thinke
of
eternall
glory
,
but
spend
all
their
thoughts
and
labour
in
plotting
the
meanes
whereby
they
may
aspire
to
earthly
preferments
;
and
if
any
shall
perswade
them
to
leaue
these
courses
,
and
contemning
the
vaine
glory
of
the
world
seeke
after
heauenly
honour
which
shall
be
eternall
;
and
to
glorifie
God
by
their
holy
liues
,
and
humble
cariage
,
that
he
may
glorifie
them
in
his
heauenly
kingdome
;
they
will
plainely
shew
their
neglect
and
contempt
of
these
euerlasting
honours
,
by
despising
,
if
not
deriding
these
christian
admonitions
and
persuasions
.
So
hee
who
too
much
esteemeth
,
and
immoderately
loueth
earthly
riches
,
doth
neglect
and
contemne
the
Lord
,
and
the
vnualuable
riches
of
his
spirituall
graces
and
heauenly
treasures
;
being
ready
with
Iudas
to
sell
this
Mat
.
26.
15.
Sauiour
for
a
little
money
,
and
with
Demas
to
forsake
all
communion
Psal
.
10.
3.
with
the
saints
,
to
imbrace
the
world
.
So
the
Psalmist
saith
,
that
the
couetous
man
blesseth
himselfe
in
his
riches
,
and
contemneth
the
Lord
.
And
as
he
contemneth
God
,
so
also
his
spirituall
Vbi
diuitiae
clarae
habentur
ibi
omnia
bona
vilia
sunt
,
fides
,
prebitas
,
pudor
,
padicitia
.
Salust
.
de
repub
.
ordin
.
lib
.
2.
gifts
and
heauenly
glory
;
for
as
the
heathen
man
could
teach
vs
,
where
riches
are
highly
valued
,
there
all
good
things
,
as
faith
,
honesty
,
modesty
,
shamefastnesse
,
are
contemptiblie
cheape
,
and
basely
esteemed
;
and
consequently
they
are
sought
when
as
these
are
neglected
,
and
the
rather
because
they
are
more
easily
compassed
,
and
these
with
greater
difficulty
▪
For
whereas
vnto
vertue
there
is
but
one
way
,
and
that
hard
to
bee
found
,
and
painfull
in
trauelling
;
men
find
many
waies
to
get
money
,
vsing
all
meanes
both
good
and
euill
,
that
they
may
hereby
obtaine
their
desire
.
So
another
saith
,
that
they
who
Chrysost
.
in
Mat
.
6.
Homil
.
●1
.
set
their
affections
vpon
earthly
treasures
,
and
haue
their
hearts
tied
to
the
world
with
this
golden
chaine
,
they
can
neuer
so
much
as
thinke
of
the
riches
of
Gods
kingdome
,
their
minds
are
so
taken
vp
with
thinking
on
their
money
,
vsurie
,
gaine
,
bargaining
,
and
such
other
businesses
.
And
if
any
man
shall
persuade
them
to
alter
their
couetous
courses
,
and
to
lay
vp
their
treasures
,
not
in
earth
,
but
in
heauen
,
because
wee
cannot
haue
a
treasurie
in
both
places
,
nor
serue
God
if
we
serue
mammon
;
Luk
.
16.
14.
they
are
ready
to
laugh
them
to
frome
,
as
the
Pharifies
did
our
Sauiour
Christ
;
and
euen
to
persecute
them
to
the
death
,
if
they
too
earnestly
insist
in
this
argument
.
The
like
also
might
bee
said
of
worldly
pleasures
,
which
being
ouerualued
,
and
too
much
affected
,
make
men
in
comparison
of
them
,
to
neglect
the
ioy
in
the
holy
Ghost
▪
yea
the
ioyes
of
heauen
,
and
those
surpassing
pleasures
which
are
at
Gods
right
hand
for
euermore
.
And
as
the
hog
feeding
vpon
the
mast
and
swill
which
he
naturally
loueth
,
and
wallowing
himselfe
in
the
filthie
mire
,
will
not
exchange
his
grosse
feed
,
for
the
daintiest
meats
,
not
his
lothsome
lodging
for
a
bed
of
downe
:
so
they
being
wedded
to
these
sensuall
and
carnall
delights
,
which
are
base
and
brutish
,
are
ready
in
comparison
of
them
to
set
light
by
,
and
contemne
the
spirituall
ioyes
of
a
christian
,
and
the
eternall
ioyes
of
heauen
,
as
though
they
were
not
worth
the
seeking
and
desiring
.
And
therefore
seeing
the
loue
of
God
and
these
heauenly
excellencies
,
and
the
loue
of
the
world
,
and
worldly
vanities
will
not
stand
together
,
but
hee
who
in
his
heart
and
affection
imbraceth
the
one
,
doth
presently
neglect
and
contemne
the
other
,
let
this
also
serue
as
an
effectual
reason
to
wean
our
hearts
from
these
earthly
trifles
,
seeing
if
we
giue
them
entertainment
,
and
vouchsafe
them
too
high
a
seat
in
the
temple
of
our
hearts
,
they
will
instantly
thrust
out
the
loue
of
the
Lord
,
and
his
inualuable
benefits
;
and
by
our
neglect
and
contempt
make
vs
to
lose
those
incomparable
treasures
,
for
this
earthly
trash
,
and
worthlesse
trifles
.
Lastly
,
the
world
&
worldly
vanities
,
●●ing
too
highly
esteemed
§.
Sect
.
8.
That
worldly
things
immoderately
loued
make
men
slothfull
in
the
duties
of
Gods
seruice
.
and
excessiuely
loued
,
doe
make
vs
slacke
and
slothfull
in
the
duties
of
Gods
seruice
,
and
in
vsing
the
meanes
which
hee
hath
ordained
to
attaine
vnto
the
present
possession
of
his
spirituall
graces
,
and
the
assurance
of
his
heauenly
ioyes
.
And
this
sinne
is
a
necessarie
fruit
and
effect
of
the
former
;
for
when
we
neglect
the
Lord
,
and
contemne
his
spirituall
and
heauenly
benefits
,
then
are
wee
also
carelesse
and
negligent
in
vsing
the
meanes
whereby
we
may
obtaine
those
things
which
we
so
little
esteeme
and
desire
.
And
as
those
who
haue
drunke
poysons
doe
presently
wax
stiffe
and
benummed
,
and
soone
after
are
seazed
vpon
by
death
,
whereby
they
are
made
impotent
and
vtterly
vnable
to
performe
any
humane
action
:
so
they
who
haue
drunke
of
that
benumming
poyson
of
cold
contempt
,
despising
God
and
his
rich
graces
,
spirituall
,
and
eternall
,
are
made
first
sluggish
,
and
soone
after
impotent
,
and
dead
to
all
good
duties
.
Neither
is
this
rare
and
vnusual
to
see
those
vpon
whom
the
world
fawneth
,
and
who
abound
with
earthly
prosperity
,
to
be
thus
slacke
and
negligent
in
the
seruice
of
God
,
and
in
vsing
the
meanes
of
their
owne
saluation
;
but
so
common
and
almost
vniuersall
,
that
seldome
shall
one
find
a
man
in
great
prosperity
,
who
also
is
indued
with
great
piety
;
seldome
shall
one
see
Et
rarae
sumant
soelicibus
ara
.
any
burning
in
zeale
,
and
deuout
and
earnest
in
religious
duties
,
who
hath
the
world
at
will
,
and
hath
plentie
and
abundance
of
all
earthly
blessings
.
It
is
true
indeed
,
that
in
reason
these
temporarie
benefits
,
should
as
the
Lords
wages
,
incourage
vs
to
doe
his
worke
;
and
hauing
a
tast
of
his
bountie
,
of
which
wee
shall
drinke
our
fill
in
the
life
to
come
,
wee
should
with
more
alacritie
and
cheerefulnesse
performe
diligent
seruice
to
so
liberall
a
master
:
But
contrariwise
through
our
corruption
and
vnthankfulnesse
it
commeth
to
passe
,
that
wee
are
rather
hindered
then
furthered
in
all
good
duties
by
worldly
abundance
;
and
like
gluttons
and
drunkards
hauing
store
and
plentie
of
these
good
blessings
,
wee
feeding
on
them
with
a
greedie
appetite
do
surfet
,
and
drinking
of
these
full
cups
with
vnsatiable
thirst
,
wee
are
made
drunken
with
excesse
;
and
so
thereby
our
heads
are
intoxicated
,
our
minds
besotted
,
and
our
bodies
enfeebled
and
disabled
,
so
as
wee
become
slothful
and
impotent
to
performe
any
good
dutie
of
the
seruice
of
God
;
whereas
by
their
moderate
vse
,
we
might
haue
been
made
more
strong
and
cheerful
for
these
holy
actions
,
and
religious
exercises
.
And
thus
this
worldly
prosperity
and
earthly
abundance
draweth
men
from
performing
vnto
God
▪
the
duties
of
his
worship
and
seruice
,
and
from
vsing
the
means
of
their
own
saluation
;
either
as
it
vtterly
hindreth
them
from
performing
these
Christian
duties
,
which
is
the
case
of
prophane
worldlings
,
who
doting
vpon
these
earthly
vanities
,
are
so
wholly
taken
vp
in
busines
and
imploiments
about
either
the
getting
,
keeping
,
or
disposing
them
,
that
they
can
find
no
leisure
at
all
,
either
to
vse
in
their
owne
families
the
exercises
of
prayer
,
reading
,
meditation
;
or
to
come
vnto
the
congregation
,
to
heare
▪
the
word
,
receiue
the
sacraments
,
or
to
cal
publickly
vpon
the
holy
name
of
God
:
or
els
if
they
formally
performe
these
duties
,
it
hindreth
them
,
as
it
doth
distract
their
minds
in
prayer
,
and
hearing
the
word
,
and
carrie
away
their
hearts
,
so
as
they
doe
not
attend
at
all
to
those
holy
exercises
which
they
haue
in
hand
;
or
else
carelessely
,
lumpishly
,
wearily
,
and
without
all
life
and
feeling
;
which
is
the
case
of
temporizers
,
and
formall
worldlings
,
who
for
some
carnall
respects
make
an
outward
profession
of
religion
.
And
not
onely
they
,
but
euen
Gods
dearest
children
are
thus
ouertaken
,
through
the
immoderate
loue
of
these
vanities
;
so
as
they
sometimes
neglect
these
holy
duties
of
Gods
seruice
,
and
meanes
of
their
owne
saluation
,
and
sometimes
performe
them
with
much
distraction
,
dulnes
,
and
wearinesse
,
as
appeareth
in
the
example
of
Martha
,
who
being
cumbred
with
worldly
businesse
,
neglected
Luke
10.
41
:
42.
to
hearken
vnto
our
Sauiour
Christ
.
To
which
purpose
one
saith
,
that
worldly
pleasures
and
abundance
,
do
make
vs
to
neglect
al
good
duties
of
piety
towards
God
;
and
contrariwise
,
afflictions
do
make
vs
holy
,
and
most
deuout
in
the
exercises
of
religion
.
Which
if
any
would
clearely
see
,
let
him
enter
into
the
house
of
those
who
marrie
,
and
into
the
house
of
mourners
,
into
Chrysost
.
hom
.
ad
pop
.
●2
.
tom
.
4.
the
prisons
and
theaters
,
banquetting
houses
,
and
hospitals
of
the
sicke
▪
and
obserue
the
great
difference
betweene
their
seueuerall
carriages
;
what
vanitie
,
lightnesse
,
irreligion
,
prophanenesse
,
swearing
and
ribaldrie
,
he
shall
see
,
and
heare
in
the
one
;
and
what
prayer
,
deuotion
,
contempt
of
the
world
,
holy
conferences
,
and
other
religious
exercises
,
he
shall
behold
in
the
other
.
But
as
this
confluence
and
abundance
of
worldly
benefits
doe
commonly
make
vs
vnfit
to
doe
seruice
vnto
God
,
and
to
performe
religious
and
Christian
duties
;
so
especially
and
aboue
all
,
they
hinder
Christian
apologie
,
and
profession
of
Gods
truth
,
in
the
time
of
danger
and
persecution
,
and
discourage
men
from
suffering
martyrdome
for
the
restimonie
of
Iesus
Christ
,
and
for
his
glorious
Gospell
.
For
louing
these
worldly
vanities
,
as
well
as
they
loue
their
liues
;
when
the
day
of
triall
commeth
,
they
haue
a
double
conflict
,
as
much
fearing
the
losse
of
their
highly
valued
trifles
,
as
the
vgly
image
of
a
torturing
death
.
And
this
was
one
reason
why
our
Sauiour
Christ
for
the
preaching
and
planting
of
the
Gospell
,
made
not
choice
of
honourable
persons
,
or
of
those
who
abounded
in
wealth
,
and
wallowed
in
worldly
pleasures
,
because
such
,
in
regard
of
their
fearefulnes
,
to
lose
their
earthly
loue
and
delight
;
were
altogether
vnfit
to
expose
themselues
to
dangers
,
&
to
beare
the
brunt
of
persecution
;
but
of
poore
and
contemptible
fishermen
;
Mat
.
10.
9.
10.
whom
also
he
inhibited
the
possession
of
much
gold
,
siluer
,
apparel
,
and
the
riches
of
the
world
,
because
they
should
be
no
clogs
or
hinderances
vnto
them
in
their
confession
of
him
,
and
his
truth
,
and
in
suffering
for
his
names
sake
.
And
so
accordinglie
we
see
,
that
these
men
,
who
had
little
to
lose
besides
their
own
liues
,
were
bold
and
couragious
,
euen
to
the
death
;
whereas
others
,
who
notwithstanding
loued
Christ
,
and
beleeued
his
truth
,
inioying
the
prosperitie
of
the
world
,
were
thereby
made
cowardly
and
fearefull
to
indanger
their
great
estates
,
by
making
an
open
profession
of
their
faith
in
Iesus
Christ
.
An
example
whereof
we
haue
in
Nicodemus
,
a
Ruler
of
the
Iewes
;
who
Iohn
3.
●
.
beleeuing
in
Christ
,
durst
not
publickly
be
knowne
of
it
;
and
therefore
secretly
stealeth
vnto
him
by
night
.
And
so
it
is
said
,
that
many
of
the
chiefe
Rulers
beleeued
in
him
,
but
because
of
the
Iohn
12.
●●
.
Pharises
,
they
durst
not
confesse
him
,
lest
▪
they
should
be
cast
out
of
the
Synagogue
.
But
how
cold
and
slothfull
,
the
world
immoderately
loued
,
§.
Sect
.
9.
That
honours
,
riches
and
pleasures
,
make
men
▪
slacke
and
negligent
in
Gods
▪
seruice
.
doth
make
vs
in
the
seruice
of
God
,
and
in
the
performance
of
Christian
duties
,
it
may
further
appeare
in
the
speciall
instances
of
honours
,
riches
and
carnall
pleasures
.
For
those
who
are
in
honourable
place
,
and
much
stand
vpon
,
and
esteeme
their
dignitie
and
aduancement
,
are
therby
made
exceedingly
prophane
and
negligent
,
or
cold
and
superficiall
in
religious
exercises
.
For
how
many
are
there
,
who
thinking
it
a
great
disparagement
to
their
honourable
condition
,
if
they
should
come
into
the
common
assemblies
,
and
ioyne
with
the
vulgar
people
in
the
seruice
of
God
,
doe
vtterly
neglect
the
publick
ministerie
of
the
word
,
prayer
,
and
such
religious
exercises
,
which
are
to
be
performed
in
the
congregation
,
contenting
themselues
with
their
home
deuotions
,
and
with
the
ministerie
of
their
owne
chaplaines
;
who
for
the
most
part
dare
not
touch
their
sleeping
consciences
,
for
feare
of
awaking
the
sleeping
lion
,
nor
come
neere
the
quick
for
feare
of
losing
their
fauour
,
and
withall
their
owne
peferment
.
Wherein
they
haue
but
a
poore
priuiledge
,
being
like
vnto
the
sicke
patient
,
whose
bodie
abounding
with
grosse
humors
,
hath
no
potion
fit
to
purge
them
administred
by
his
skilfull
Physitian
,
for
feare
of
distasting
his
pallet
,
but
is
suffered
to
eate
and
drinke
what
best
pleaseth
him
,
though
it
hindreth
his
recouerie
,
and
increaseth
his
diseases
.
Or
like
vnto
those
who
are
full
of
deepe
wounds
,
and
festred
sores
,
whom
the
surgeon
dare
not
touch
for
feare
of
putting
them
to
paine
,
nor
app●ie
fit
salues
for
the
effecting
of
the
cure
,
for
feare
of
incurring
their
displeasures
,
but
either
letteth
them
alone
to
rot
and
perish
for
want
of
helpe
,
or
applieth
healing
and
gentle
plaisters
,
which
may
skinne
the
sores
,
but
leaue
the
core
and
corruption
festring
in
the
bottome
.
But
such
should
remember
,
that
when
the
Lord
ordained
congregations
,
and
places
of
common
assemblies
,
hee
appointed
not
a
temple
for
the
common
people
,
and
a
chamber
or
chapell
for
the
nobilitie
;
but
noble
and
base
,
yea
King
and
subiect
,
were
commanded
to
meet
together
,
because
by
a
mutuall
consent
,
and
holy
example
,
they
might
incourage
one
another
,
and
performe
the
seruice
of
God
with
more
alacritie
.
For
howsoeuer
there
are
diuers
degrees
amongst
men
in
ciuill
gouernement
,
yet
in
respect
of
God
,
and
in
the
duties
of
his
worship
,
they
are
all
alike
the
seruants
of
God
,
brethren
and
sons
of
the
same
Father
,
fellow
members
of
the
same
bodie
,
and
of
the
same
communion
of
saints
,
of
which
,
Christ
Iesus
is
the
head
and
King
.
From
which
common
order
,
though
Princes
may
in
these
daies
be
exempted
,
in
regard
that
we
are
not
strictly
tied
to
the
temple
but
may
in
all
places
offer
vp
pure
hands
vnto
God
;
and
because
of
their
great
families
sufficient
in
themselues
to
make
a
sufficient
congregation
;
and
especially
because
the
sinfulnes
of
the
times
is
such
,
and
mens
minds
so
poisoned
with
treacherie
,
and
blood
▪
thirstie
crueltie
,
that
Kings
and
Princes
cannot
with
safetie
to
their
persons
and
states
,
come
into
common
assemblies
;
in
which
respects
,
necessitie
and
charitie
may
well
dispence
with
cicumstances
and
ceremonies
:
yet
I
can
see
no
reason
,
why
Nobilitie
should
pleade
this
priuiledge
of
exemption
,
or
for
state
seuer
themselues
from
the
publicke
congregation
,
and
assemblies
of
Gods
Saints
,
especially
,
seeing
it
is
vnto
themselues
so
hurtfull
and
pernicious
.
Again
,
these
worldly
honours
immoderately
loued
and
esteemed
,
do
puffe
men
vp
with
pride
,
the
which
hindreth
them
from
profiting
by
the
ministery
of
the
word
,
though
they
should
heare
it
;
and
that
both
as
it
mo●ueth
them
to
skorne
the
simplicitie
of
the
Gospell
,
and
the
foolishnesse
of
preaching
,
as
the
Apostle
speaking
in
their
language
1.
Cor
.
1.
21.
calleth
it
,
and
to
contemne
the
ministerie
of
the
word
;
though
neuer
so
powerfull
,
if
it
be
not
sauced
with
worldly
wisdome
,
humane
eloquence
,
and
pleasing
conceits
of
wit
,
to
refresh
and
stirre
vp
their
cloied
appetites
▪
and
also
as
it
causeth
them
proudly
to
pull
backe
their
necks
from
the
yoke
of
subiection
,
and
holy
obedience
;
refusing
to
be
ruled
by
the
scepter
of
Gods
word
,
and
putting
back
all
admonitions
and
reproofes
,
as
though
it
would
not
stand
with
their
honors
to
humble
themselues
before
God
,
or
to
stoope
vnto
his
rebukes
.
An
example
whereof
we
haue
in
Diotrephes
,
who
would
not
receiue
the
Apostle
Iohn
,
nor
his
doctrin
,
because
being
puffed
vp
with
pride
,
Ioh
.
Epist
.
3.
verse
9.
he
loued
his
owne
preheminence
.
In
regard
whereof
it
is
truly
said
,
that
the
smoke
of
honour
and
vaine
glory
,
doth
smother
and
choake
the
flame
of
pietie
;
both
as
it
blindeth
mens
eies
,
so
as
they
cannot
find
the
way
to
the
publicke
assembles
;
and
as
it
hindreth
them
from
performing
the
duties
of
Gods
seruice
with
fruit
and
profit
.
The
like
also
may
be
said
of
riches
,
which
Ardua
res
est
opibus
non
tradere●●res●
&
cum
Cros●s
vi●eris
,
esse
N●mam
.
Martial
▪
Epigra●
▪
lib
.
11.
Matth
.
13.
●●
.
commonly
hinder
those
who
set
their
hearts
vpon
them
,
from
performing
either
priuate
or
publick
seruice
vnto
God
,
wholly
taking
men
vp
in
businesses
&
imploiments
,
so
as
they
ha●e
no
leisure
to
exercise
themselues
▪
in
these
religious
duties
:
or
as
they
distract
and
interrupt
them
,
when
they
present
themselues
before
God
to
heare
his
word
,
or
to
cal
vpon
his
name
;
in
which
respect
,
our
Sauiour
compareth
thē
to
thornes
,
which
choak
the
feed
of
the
word
,
&
make
i●
fruitles
.
And
thus
also
pleasures
immoderately
loued
,
work
the
same
effects
,
causing
men
to
spend
that
time
in
carnal
delights
,
which
is
allotted
to
Gods
worship
and
seruice
;
&
euen
on
the
Lords
Sabbaths
to
forsake
the
communion
of
Saints
,
and
the
publike
exercises
of
religion
,
that
Hosea
7.
7.
they
may
follow
their
recreations
,
sports
and
pastimes
:
or
if
they
get
leaue
of
these
tyrannous
masters
to
ioyne
with
the
faithfull
,
after
a
formall
manner
to
serue
God
,
yet
it
is
onely
with
their
bodies
;
for
as
for
their
minds
they
run
a
whoring
after
their
delights
,
either
thinking
of
those
which
they
lately
enioyed
;
or
else
of
some
new
pleasures
which
they
purpose
to
enioy
in
the
time
to
come
.
And
therefore
seeing
these
worldly
vanities
hinder
vs
from
the
performance
of
Gods
seruice
,
if
they
bee
immoderately
loued
and
esteemed
;
let
this
serue
as
another
effectuall
reason
to
disswade
vs
from
setting
our
hearts
vpon
them
,
seeing
they
disable
vs
for
those
maine
and
chiefe
duties
,
for
which
we
came
into
the
world
,
and
making
vs
vnfit
to
glorifie
God
in
his
faithfull
seruice
,
which
was
the
chiefe
end
of
our
creation
,
they
cause
vs
to
spend
our
liues
in
vaine
,
in
the
fruitlesse
seruice
of
Satan
and
the
world
;
and
so
making
vs
to
neglect
our
seruice
and
dutie
to
our
great
Lord
and
master
,
they
also
depriue
vs
of
that
wages
which
of
his
free
grace
hee
hath
promised
as
the
reward
of
our
labours
,
euen
our
heauenly
inheritance
,
and
the
eternall
crowne
of
glorie
and
saluation
.
CHAP.
XXXII
.
That
worldl-things
immoderatly
loued
,
are
the
causes
of
many
euils
in
respect
of
our
neighbours
:
as
of
iniustice
,
wrongs
,
pride
,
and
insolencie
.
ANd
thus
haue
I
shewed
that
these
worldly
§.
Sect
.
1.
That
worldly
things
immoderately
loued
a●e
the
cause
of
all
kind
of
iniustice
.
things
,
being
ouerualued
in
our
iudgements
,
and
too
much
loued
in
our
affections
,
are
the
causes
of
many
sinnes
committed
directly
against
God
himselfe
.
Now
we
are
come
to
speake
of
those
euils
and
mischiefes
which
they
cause
,
both
to
our
neighbours
,
and
our selues
.
And
first
for
our
neighbours
,
these
worldly
things
are
the
chiefe
causes
and
occasions
of
all
iniustice
,
wrongs
,
and
iniuries
which
are
offered
betweene
man
and
man
;
and
as
it
were
the
diuels
wages
which
he
giueth
to
worldly
men
to
vndermine
one
anothers
safetie
,
and
to
supplant
their
neighbours
,
that
they
may
raise
their
state
by
their
fellowes
fall
,
and
build
their
owne
greatnes
out
of
others
ruines
.
These
are
the
causes
why
Iudges
and
Magistrates
peruert
righteous
iudgement
,
acquitting
the
guiltie
,
and
condemning
the
innocent
,
calling
good
euill
,
&
euil
good
;
right
wrong
,
and
wrong
right
;
namely
,
that
they
may
hereby
attaine
their
worldly
ends
,
and
aduance
their
prosperitie
,
and
earthly
estates
.
These
are
the
hire
of
all
corruption
,
oppression
,
and
crueltie
,
which
are
exercised
of
superiours
towards
their
inferiours
,
rulers
towards
their
subiects
,
and
landlords
towards
their
tenants
,
that
they
may
maintaine
their
greatnesse
,
and
increase
their
wealth
,
or
carnall
pleasures
.
In
a
word
,
there
is
almost
no
vniustice
committed
,
if
it
do
not
proceed
from
malice
,
and
desire
of
reuenge
;
which
is
not
caused
and
occasioned
by
these
worldly
things
immoderately
loued
:
men
not
caring
what
they
do
,
nor
what
meanes
they
vse
,
whether
they
be
good
or
euill
,
right
or
wrong
,
so
they
may
maintaine
the
prosperitie
of
their
estate
,
and
encrease
their
worldly
happinesse
.
Neither
is
any
man
priuiledged
in
this
kind
from
being
thus
wronged
and
oppressed
by
these
vn●ust
courses
;
for
if
the
wages
of
these
worldly
vanities
be
offered
for
their
hire
,
the
true
louers
of
them
are
readie
to
lay
aside
all
respect
of
persons
,
and
desperately
to
breake
all
bonds
of
nature
,
countrie
,
kindred
,
friendship
and
common
humanitie
,
dealing
vniustly
with
all
men
,
when
by
their
vniustice
they
may
gaine
this
wages
of
iniquitie
.
Thus
for
the
attaining
of
worldly
honors
,
Magistrates
are
readie
to
peruert
iustice
,
to
gaine
the
fauour
of
superiour
powers
;
and
to
oppresse
maligned
innocencie
,
to
get
the
applause
of
the
common
people
.
Neither
is
it
their
present
greatnesse
that
can
satisfie
them
,
and
make
them
to
hold
on
in
a
iust
course
;
for
the
higher
an
ambitious
man
is
,
the
more
eager
he
is
of
rising
still
till
he
come
to
the
highest
,
and
the
more
readie
to
vse
all
vnlawfull
meanes
,
to
raise
him
to
the
height
of
his
proud
hopes
;
and
as
an
image
or
building
the
higher
it
is
,
the
more
subiect
it
is
to
falling
,
if
it
do
not
stand
vpright
;
so
the
higher
a
man
is
aduanced
in
place
and
dignitie
,
the
more
prone
he
is
to
fall
into
any
sin
or
euill
,
if
his
heart
stand
not
vpright
before
God
,
when
as
by
his
wicked
meanes
he
may
aduance
or
strengthen
his
estate
and
reputation
:
Facilimè
ad
res
iniust
●s
impellitur
,
vt
quisque
est
altissimo
animo
&
gloriae
cupido
.
Cicer
.
Offic
.
lib
.
11.
and
the
more
haughtie
a
mans
heart
is
,
and
the
more
ambitious
and
desirous
of
glorie
,
the
more
easily
is
he
moued
to
do
vniustly
,
as
the
Heathen
Orator
well
obserued
.
And
the
like
vniustice
is
vsed
by
more
priuate
persons
,
whilest
with
immoderate
desire
they
seeke
for
aduancement
,
being
read●e
to
lie
and
dissemble
,
sweare
and
forsweare
,
backbite
and
slander
,
accuse
and
betray
,
all
those
who
stand
in
their
way
,
and
doe
but
seem
to
hinder
them
in
attaining
vnto
their
desired
preferments
,
measuring
all
friendship
and
emnitie
,
not
according
to
nature
,
familiaritie
or
desert
,
but
as
they
are
helpes
or
hinderances
in
setting
forward
,
or
putting
backe
their
proud
desires
.
Thus
also
voluptuous
pleasures
immoderately
loued
and
desired
,
moue
men
to
vse
all
iniustice
to
their
neighbours
,
making
them
to
defile
the
mariage
bed
,
to
racke
their
inferiours
,
and
out
of
their
want
and
miserie
,
to
sucke
the
sweetnesse
of
pleasure
and
delight
;
to
take
away
their
necessaries
,
and
to
pinch
their
backes
and
bellies
,
that
they
may
exceed
in
superfluous
dainties
,
and
proud
brauerie
;
and
with
Ahab
to
spoile
those
poore
Nabothes
that
dwell
neere
them
,
of
their
inheritances
,
to
make
them
parkes
of
pleasure
and
gardens
of
delight
.
But
aboue
all
,
worldly
riches
when
men
set
their
hearts
vpon
them
,
are
the
most
ordinarie
and
powerfull
meanes
and
inducements
,
to
aduance
iniustice
,
and
suppresse
all
law
and
right
;
for
when
men
couet
them
with
vnsatiable
desire
,
they
become
the
measure
of
all
Cui
nihil
satis
est
,
nibil●urpe
est
.
their
actions
,
accounting
that
iust
which
they
find
profitable
,
and
nothing
dishonest
that
bringeth
in
gaine
.
To
which
purpose
one
saith
,
that
whilest
men
are
greedie
in
increasing
wealth
,
in
multiplying
their
treasures
,
and
in
getting
the
whole
land
into
their
possession
,
desiring
to
excell
all
others
in
riches
Ambros
.
lib
.
Offic
.
cap
.
28.
Nihil
est
tam
sanctum
,
quod
non
violari
;
nihil
tam
munitum
quod
non
exp●gnari
p●cunia
possit
.
Cicer
.
2.
Act.
in
Vetrem
.
and
abundance
;
they
lay
aside
all
iustice
,
and
lose
common
humanitie
.
For
how
can
he
be
iust
which
studieth
to
take
from
another
,
that
which
he
desireth
to
inioy
himselfe
?
This
is
the
cause
of
all
publike
iniustice
committed
by
Magistrates
in
suppressing
rights
and
maintaining
wrong
,
defending
the
guiltie
and
supplanting
the
innocent
:
for
when
loue
of
money
hath
once
seazed
vpon
their
hearts
,
they
become
like
a
paire
of
ballance
,
not
weighing
the
equity
of
the
cause
in
an
vpright
iudgement
,
but
whether
bribe
is
heauier
,
that
they
may
in
giuing
sentence
incline
to
that
side
.
So
it
is
said
of
the
sons
of
Samuel
,
1.
Sam
.
8.
3.
that
they
walked
not
in
their
fathers
waies
,
but
turned
after
lucr●
,
and
tooke
rewards
,
and
peruerted
iudgement
.
And
thus
corrupt
Felix
hoped
to
receiue
a
bride
from
the
Apostle
Paul
,
but
failing
Act.
24.
27.
of
his
expectation
,
he
left
him
still
in
prison
,
though
he
knew
the
Iewes
malice
,
and
his
innocencie
.
This
is
the
cause
of
the
simonie
of
vnconscionable
Ministers
and
Patrons
,
of
the
extortion
amongst
officers
,
of
the
preuarication
of
Lawyers
,
of
the
oppression
of
Land-lords
,
of
vsurie
,
fraud
,
lying
and
swearing
,
cosening
and
circumuenting
,
which
are
commonly
vsed
betweene
man
and
man
.
And
were
it
not
for
this
greedinesse
of
gaine
,
the
Iudge
would
for
the
most
part
do
iustice
,
and
execute
righteous
iudgement
;
Officers
would
be
content
with
common
fees
;
Lawyers
would
neither
betray
their
clients
cause
,
nor
tire
them
with
delayes
;
Patrons
would
giue
their
liuings
freely
,
and
make
choice
of
the
worthiest
persons
,
and
such
as
best
deserue
to
be
preferred
:
then
would
vsurie
be
banished
,
fraud
and
deceit
be
abhorred
,
simplicitie
and
truth
be
entertained
and
embraced
.
In
a
word
,
then
should
we
haue
another
golden
age
,
wherein
all
men
would
loue
iustice
,
mercie
,
bountie
,
Nullum
est
officium
tam
sanctam
atque
solenne
,
quod
non
auaritia
comminuere
atque
violare
soleat
.
Cicer
.
Orat
.
pre
Quintio
.
Ier
.
6.
13.
vpright
dealing
,
and
all
other
commendable
vertues
and
good
parts
;
whereas
now
through
the
immoderate
loue
of
money
,
they
are
vtterly
neglected
of
the
greatest
number
;
and
fraud
,
crueltie
,
oppression
,
and
all
manner
of
iniustice
is
committed
,
and
commonly
practised
,
when
they
will
bring
in
any
gaine
.
And
thus
the
Prophet
ioyneth
these
together
:
from
the
least
of
them
(
saith
he
)
to
the
greatest
of
them
,
euery
one
is
giuen
vnto
couetousnesse
,
and
from
the
Prophet
euen
to
the
Priest
,
they
all
deale
falsely
.
The
which
vniustice
and
oppression
they
do
not
exercise
against
some
few
,
or
strangers
and
enemies
only
;
but
against
all
without
exception
,
there
being
no
bond
so
neere
which
couetousnesse
will
not
breake
and
violate
;
no
estate
so
pitifull
and
worthie
of
compassion
,
which
they
will
not
oppresse
for
their
owne
aduantage
.
To
which
purpose
one
August
.
de
verbo
Domini
.
saith
,
that
the
couetousnesse
of
rich
men
is
vnsatiable
;
they
are
alwaies
raking
and
neuer
full
,
they
neither
feare
God
,
nor
reuerence
men
;
they
spare
not
their
owne
father
,
nor
acknowledge
their
mother
,
nor
regard
their
brother
,
nor
keepe
their
fidelity
to
their
friend
.
They
oppresse
the
widow
,
and
spoile
the
fatherlesse
,
they
make
free-men
their
bond-slaues
;
and
for
their
profit
giue
false
testimonie
,
&c.
But
what
madnesse
is
this
,
to
lose
life
,
and
desire
death
,
to
get
gold
,
and
lose
heauen
?
But
as
they
are
vniust
to
all
,
so
commonly
most
of
all
to
the
poore
,
both
in
taking
away
from
them
,
that
which
is
their
owne
,
and
alreadie
in
their
keeping
;
and
by
withholding
that
which
of
right
appertaineth
to
them
.
For
as
one
saith
,
Is
he
only
to
be
esteemed
a
Basil
.
Serm
.
1.
in
Diuit●s
auaros
.
a
robber
,
and
common
spoiler
,
who
taketh
by
violence
other
mens
goods
?
and
not
he
also
,
who
appropriateth
to
himselfe
those
things
,
which
he
hath
receiued
to
this
end
,
that
he
should
dispence
and
distribute
them
for
the
good
of
others
?
is
not
the
Almner
to
be
accounted
a
theefe
,
who
hauing
receiued
from
his
Soueraigne
store
of
money
for
the
reliefe
of
the
poore
,
doth
put
it
into
his
owne
purse
,
and
appropriate
it
to
his
owne
priuat
vse
?
shall
he
be
accounted
a
spoiler
,
who
taketh
away
the
poores
garment
;
and
shall
hee
bee
acquitted
,
who
doth
not
clothe
the
naked
,
if
he
haue
abilitie
?
thy
spare
bread
is
not
thine
owne
,
but
belongeth
to
the
hungrie
;
thou
hast
no
true
right
to
thy
superfluous
apparell
,
but
they
appertaine
to
the
cold
and
naked
;
thy
moulded
shooes
belong
to
those
who
go
barefoot
;
and
thy
hid
and
cankring
siluer
,
to
those
who
want
money
to
buy
necessaries
:
and
in
a
word
,
thou
offerest
iniuries
,
and
doest
iniustice
,
so
often
to
the
poore
,
as
thou
dost
neglect
him
,
when
thou
art
able
to
helpe
him
.
And
this
our
Sauiour
Christ
sheweth
in
the
sentence
of
condemnation
,
which
shall
be
pronounced
against
the
wicked
at
the
day
of
iudgement
,
whereby
they
are
adiudged
to
hell
torments
,
not
for
spoiling
the
poore
of
that
which
they
had
,
but
because
they
did
not
supplie
their
necessi●ies
,
Matth
.
25.
42.
by
giuing
vnto
them
that
which
they
wanted
.
And
the
Apostle
Iames
telleth
rich
men
,
that
they
had
cause
to
howle
and
crie
,
not
only
because
they
had
spoiled
the
poore
of
their
money
,
but
because
their
owne
corrupted
riches
,
moatheaten
garments
,
and
cankered
gold
and
siluer
,
would
be
a
witnesse
Iames
5.
1.
2.
3.
§.
Sect
.
2.
That
worldly
things
thrust
men
on
to
the
committing
of
outragious
wrongs
.
against
them
,
eate
their
flesh
as
fire
,
and
bring
vpon
them
many
miseries
,
seeing
they
should
not
haue
kept
by
them
these
superfluities
,
but
haue
●aid
them
out
for
the
reliefe
of
the
poore
.
And
thus
haue
I
shewed
that
these
worldly
things
being
immoderately
loued
,
are
the
causes
of
all
iniustice
,
which
comprehendeth
vnder
it
all
maner
of
sinnes
and
offences
,
which
are
committed
by
one
man
against
another
:
For
not
only
doth
the
excessiue
loue
of
these
earthly
vanities
make
men
to
commit
some
kinds
of
legall
iniustice
,
couered
and
coloured
with
some
shew
of
right
,
or
some
slight
and
tolerable
wrongs
which
greatly
hurt
not
;
but
if
men
once
set
their
hearts
vpon
them
,
they
are
the
common
causes
of
the
most
grosse
and
grieuous
iniuries
,
raging
crueltie
,
open
violence
,
treason
and
bloodshed
,
whereby
they
consume
and
destroie
one
another
.
In
which
respect
the
world
is
compared
Quod
quisque
facit
patitur
;
authorem
s●●lus
repetit
,
su●que
premitur
exem
▪
plo
nocens
.
Senec
.
in
Her●
.
futen
.
to
a
sea
,
and
worldly
men
to
fish
,
which
deuour
one
another
,
the
greater
feeding
vpon
the
lesse
,
and
himselfe
againe
becomming
the
prey
of
another
which
is
greater
then
hee
.
For
that
which
a
man
doth
to
one
,
hee
suffereth
of
another
;
wickednes
rebounding
vpon
the
author
,
and
the
oppressor
being
oppressed
by
that
example
which
himself
hath
giuen
.
But
this
wil
better
appeare
in
the
speciall
instances
:
and
first
for
honours
;
there
is
nothing
more
then
they
,
being
immoderately
loued
,
which
wil
thrust
men
into
all
outragious
and
pernicious
courses
for
the
obtaining
of
them
.
For
when
the
ambitious
man
wanteth
true
worth
and
lawful
means
to
aduance
himself
into
the
seat
of
honor
,
he
is
ready
to
make
steps
,
whereby
he
may
ascend
,
of
any
mischiefe
or
villanie
;
betraying
those
that
trust
him
,
treading
on
their
necks
who
helped
him
to
rise
,
falsly
accusing
,
supplanting
,
yea
poysoning
,
&
secretly
murthering
those
who
stand
in
his
way
,
and
hinder
his
preferments
.
To
which
purpose
one
saith
,
that
nothing
doth
Chrysost
.
in
Mat
.
12.
Homil
.
21.
make
men
more
madly
&
outragiously
iniurious
,
then
when
by
their
proud
ambition
they
are
moued
to
desire
immoderately
vaine
glory
&
earthly
aduancement
;
and
contrariwise
nothing
doth
make
them
more
honest
,
resolute
,
and
like
the
adamant
impenetrable
by
any
vice
,
then
when
they
do
neglect
and
despise
it
.
Neither
doth
the
ambitious
man
in
this
his
outragious
pursuit
,
suffer
any
thing
to
stay
him
;
but
runneth
ouer
friends
and
enemies
,
kindred
and
strangers
,
acknowledging
neither
father
nor
mother
,
wife
nor
the
child
of
his
bowels
,
but
treadeth
al
vnder
foot
without
difference
,
if
they
stand
in
his
way
,
and
hinder
his
proud
march
.
Thus
Ioab
stabbed
Ab●er
and
Amasa
when
he
professed
greatest
friendship
,
that
they
might
not
be
preferred
to
his
place
of
captain
general
.
Thus
Kain
killed
Abel
because
he
was
preferred
before
him
.
Thus
Abimelech
murthered
all
his
brethren
that
Iudg
.
9.
2.
5.
he
might
reigne
alone
.
This
was
the
cause
of
Corahs
conspiracie
against
Moses
;
of
Absalons
rebellion
against
his
owne
father
;
of
Ath●liahs
murthering
all
the
kings
seed
;
that
hauing
2.
King
.
11.
1.
supplanted
them
,
they
might
aduance
themselues
into
the
royall
throne
,
and
weld
the
scepter
of
the
kingdome
.
So
likewise
these
worldly
riches
are
the
causes
and
occasions
of
all
maner
of
mischiefe
and
outragious
iniurie
to
those
that
set
their
hearts
vpon
them
;
in
regard
whereof
the
Wise
man
Pro
.
10.
16.
saith
,
that
as
the
labours
of
the
righteous
tend
to
life
,
so
the
reuenues
of
the
wicked
to
sinne
.
Seeing
there
is
no
outrage
or
wickednesse
which
they
are
not
ready
to
commit
for
the
increasing
of
their
wealth
.
Thus
by
their
hoording
,
they
bring
Esa
.
32.
6.
vpon
the
whole
countrie
a
common
dearth
;
and
cause
an
vniuersall
pouerty
,
for
the
filling
of
their
priuate
purse
.
Thus
Iam
.
2.
6.
for
their
priuate
gaine
they
are
ready
to
offer
all
grosse
iniuries
,
1.
Sam
.
2.
13.
14.
16.
and
that
without
colour
of
reason
,
vpon
meere
will
by
tyrannie
and
violence
;
as
wee
may
see
in
the
example
of
Hophni
and
Phinehas
the
sonnes
of
Eli
,
who
tooke
by
force
what
they
listed
from
the
people
,
when
they
came
to
offer
sacrifice
.
As
also
to
exercise
grosse
deceit
and
extreme
cruelty
towards
inferiours
,
that
they
may
increase
their
worldly
wealth
;
as
appeareth
in
the
example
of
the
Israelites
,
who
Micah
6.
11.
12.
Hos
.
12.
7.
vsed
vnequall
and
wicked
ballances
,
and
the
bag
of
deceitfull
waights
,
and
in
all
their
cariages
were
full
of
crueltie
.
Finally
,
this
immoderate
loue
of
siluer
maketh
men
●recherously
to
betray
euen
those
vnto
whom
they
are
most
beholding
,
with
Iudas
setting
them
out
to
sale
for
a
little
money
:
Mat
.
26.
15.
yea
it
is
the
cause
of
cruell
murther
and
bloodshed
,
couetous
misers
being
ready
to
bring
men
to
the
shambles
,
and
like
cruel
butchers
to
cut
them
into
gobbets
,
and
sel
them
peecemeale
for
a
little
gaine
.
So
the
Prophet
Ezechiel
complaineth
that
there
were
among
the
people
such
,
as
did
take
gifts
Ezech
.
22.
12.
to
shed
blood
.
And
the
Prophet
Micah
saith
,
that
they
did
plucke
off
the
peoples
skins
,
and
their
flesh
from
their
bones
,
and
Micah
3.
2.
3.
that
they
did
eate
their
flesh
,
breake
their
bones
,
chop
thē
in
pieces
as
for
the
pot
,
and
as
flesh
in
the
caldron
.
And
hence
it
is
that
in
the
Scriptures
couetousnes
and
bloodshed
are
ioyned
together
:
I
haue
smitten
mine
hands
vpon
thy
couetousnes
which
Ezech
.
22.
13.
thou
hast
vsed
▪
and
vpon
the
blood
which
hath
been
in
the
middest
of
thee
.
And
in
another
place
:
Thy
eyes
and
thine
heart
Ier
.
22.
17.
are
but
onely
for
thy
couetousnes
,
and
for
to
shed
innocent
blood
,
and
for
oppression
,
and
for
destruction
.
The
like
also
might
bee
said
of
carnall
pleasures
,
which
if
they
bee
immoderately
loued
,
cause
men
to
commit
any
iniuries
or
outrage
,
and
that
euen
to
the
taking
away
of
the
precious
life
of
their
neighbours
.
For
so
the
Apostle
Iames
saith
:
Yee
haue
liued
in
pleasure
Iam
.
5.
5.
6.
on
the
earth
and
in
wantonnesse
:
yee
haue
nourished
your
hearts
as
in
a
day
of
slaughter
;
ye
haue
condemned
and
killed
the
iust
,
and
he
hath
not
resisted
you
.
An
example
whereof
wee
haue
in
Dauid
,
whose
carnall
pleasure
in
the
end
brought
2.
Sam
.
11.
him
to
the
committing
of
cruell
murther
;
as
also
in
Ahab
,
who
to
get
ground
for
a
pleasant
garden
,
procured
the
death
1.
King
.
21.
of
innocent
Naboth
.
And
these
are
some
of
those
manifold
wrongs
and
grieuous
§.
Sect
.
3.
That
worldly
things
procure
enuy
and
malice
iniuries
,
which
men
through
the
immoderate
loue
of
these
worldly
vanities
do
vsually
offer
vnto
their
neighbors
;
which
although
many
about
them
may
escape
,
yet
all
haue
iust
cause
to
feare
,
seeing
in
offering
a
wrong
to
one
,
they
threaten
it
against
all
;
especially
if
their
power
be
answerable
to
their
will
,
they
being
so
mighty
in
themselues
,
or
so
backed
with
their
potent
friends
,
that
no
man
dare
make
resistance
,
Qui
vni
facit
iniuriam
omnibus
minatur
.
or
once
call
their
actions
in●o
question
.
But
if
they
be
wanting
in
this
power
and
ability
,
so
as
they
cannot
doe
what
they
would
;
yet
are
their
wils
neuer
wanting
to
doe
what
wrongs
they
can
;
and
when
they
are
able
to
doe
no
more
,
they
cease
not
to
enuie
and
maligne
those
who
exceed
them
in
worldly
prosperity
,
hauing
in
their
possession
those
things
which
they
desire
,
and
inwardly
they
repine
at
them
,
because
they
haue
that
which
themselues
want
,
whom
selfe-loue
maketh
them
beleeue
to
be
much
more
worthie
.
And
thus
those
who
dote
vpon
worldly
honours
enuie
and
hate
all
those
who
are
preferred
before
them
,
desiring
nothing
more
,
then
that
they
may
outgrow
them
in
aduancements
,
or
if
not
so
,
yet
that
the
other
may
fall
and
so
become
equal
vnto
them
.
So
also
they
who
set
their
harts
vpon
riches
are
filled
with
enuie
and
hatred
,
when
they
see
others
thriue
faster
,
and
to
abound
in
greater
plentie
;
and
though
they
haue
no
other
quarrell
against
their
neighbour
,
yet
this
is
cause
enough
of
a
deepe
conceiued
grudge
,
if
they
exceed
them
in
wealth
;
which
enuie
and
repining
they
cannot
commonly
take
away
by
al
the
humanity
they
can
shew
towards
them
,
neither
is
there
any
thing
but
their
losses
,
want
,
and
miserie
that
can
giue
them
contentment
,
and
worke
a
reconciliation
.
To
which
purpose
one
saith
,
that
the
couetous
Chrysost
.
in
Mat
.
26.
homil
.
81.
man
hateth
all
men
both
poore
and
rich
.
The
poore
,
fearing
lest
they
will
beg
of
him
;
the
rich
,
because
they
haue
that
which
hee
would
possesse
.
For
he
thinketh
that
all
men
enioy
those
things
which
of
right
appertaine
vnto
him
;
and
therefore
as
though
he
were
hurt
of
euery
man
,
hee
is
angrie
with
all
.
The
like
also
might
bee
said
of
worldly
pleasures
,
which
are
the
common
causes
of
this
enuie
and
hatred
,
to
those
that
set
their
hearts
vpon
them
.
They
being
ready
to
grudge
and
disdaine
if
any
exceed
them
in
daintie
fare
,
and
full
tables
,
or
in
more
stately
shewes
,
maskes
,
and
reuels
,
or
in
variety
of
delightfull
sports
and
pastimes
.
Lastly
,
this
earthly
prosperity
,
and
abundance
of
worldly
§.
Sect
.
4.
That
worldly
things
make
men
proud
and
insolent
towards
their
neighbors
.
blessings
,
being
ouerualued
and
immoderately
loued
,
doe
puffe
men
vp
with
pride
,
and
make
them
carrie
themselues
insolently
and
disdainefully
towards
their
neighbours
;
vying
with
their
superiors
as
though
they
were
their
equals
,
neglecting
their
equals
,
as
though
they
were
their
inferiors
,
and
proudly
insulting
ouer
their
inferiours
as
abiects
,
and
base
vnderlings
.
And
as
waterish
humours
abounding
in
the
bodie
doe
cause
a
dropsie
,
which
swelleth
it
much
aboue
the
ordinarie
measure
,
and
filleth
it
so
full
,
that
it
is
neere
vnto
bursting
:
so
these
worldly
and
waterish
vanities
do
make
mens
hearts
and
minds
subiect
to
this
dropsie
of
pride
,
wherby
they
are
so
swelled
and
puffed
vp
,
that
they
are
much
greater
in
their
owne
conceit
,
then
they
were
before
,
and
thinke
all
their
gifts
and
good
parts
though
neuer
so
meane
and
superficiall
,
of
such
worth
and
excellencie
,
that
no
man
may
be
compared
with
them
.
So
that
a
man
shall
discerne
a
meruellous
alteration
in
the
same
person
,
in
respect
of
his
different
estate
and
condition
;
for
whereas
when
hee
was
but
of
meane
qualitie
,
or
touched
with
some
affliction
,
he
was
humble
,
affable
,
and
ful
of
courtesie
;
when
the
crosse
is
remooued
,
and
he
aduanced
,
flourishing
in
prosperity
,
and
euen
wallowing
in
his
abundance
;
presently
his
cariage
and
behauior
is
quite
changed
;
and
now
he
swelleth
with
pride
,
ouer
looketh
all
that
meete
him
,
scarce
vouchsafeth
a
side
glance
,
or
a
complemental
salutation
vnto
those
,
with
whom
formerly
he
was
most
familiar
,
and
will
scarce
know
his
best
benefactors
,
lest
his
proud
heart
should
be
disquieted
,
whilest
hee
is
forced
to
remember
that
hee
was
beholding
;
or
those
of
his
acquaintance
,
who
were
formerly
much
better
then
he
,
lest
his
pride
should
receiue
any
checke
,
whilest
he
is
put
in
mind
,
that
he
was
an
vnderling
.
Which
as
he
would
haue
all
men
to
passe
by
,
without
taking
notice
of
it
;
so
would
hee
faine
(
if
it
were
possible
)
forget
it
himselfe
,
and
haue
his
memory
in
this
as
vn●aithfull
and
slippery
,
as
his
honestie
and
friendship
,
that
so
his
pride
might
goe
with
full
sailes
,
and
without
any
occasion
of
blushing
,
carry
it selfe
insolently
and
disdainefully
in
al
his
courses
.
It
is
true
,
that
all
men
are
proud
by
nature
,
vntill
grace
do
subdue
it
,
and
bring
humility
;
but
yet
there
are
many
,
who
make
no
shew
of
it
in
a
meane
estate
,
wanting
meanes
and
opportunity
,
which
might
,
as
it
were
,
set
fire
to
the
powder
of
their
corruption
.
And
as
the
Serpent
may
bee
safely
handled
when
hee
is
stiffe
and
benummed
with
cold
,
though
all
his
poison
be
still
in
him
;
but
beginneth
to
hisse
when
hee
feeleth
the
least
warmth
,
and
is
ready
to
sting
those
,
when
he
is
throughly
heated
,
who
for
pitie
tooke
him
vp
and
put
him
into
their
bosoms
:
so
this
poison
of
pride
lurketh
secretly
and
lieth
hid
in
mens
hearts
,
when
it
is
pinched
,
and
,
as
it
were
,
benummed
with
aduersitie
;
but
no
sooner
hath
it
had
the
feeling
of
the
warmth
of
prosperitie
,
but
it
beginneth
to
hisse
in
proud
boasting
,
and
to
sting
and
empoison
with
many
insolencies
,
those
who
were
the
first
meanes
of
their
welfare
and
aduancement
.
And
howsoeuer
in
their
low
estate
they
might
easily
haue
been
ruled
and
led
,
and
like
ships
without
sailes
and
tackle
,
were
readie
to
yeeld
themselues
ouer
to
the
streame
and
tide
of
other
mens
desires
,
and
ouerruling
perswasions
;
yet
now
hauing
attained
vnto
prosperitie
and
worldly
abundance
,
as
it
were
,
vnto
their
full
sailes
;
they
are
onely
carried
with
the
wind
of
their
owne
pride
,
Nihil
tam
superbum
,
intractabile
ac
morosum
est
,
quam
homo
quem
foelicitatis
opinio
corruperit
.
Plutarch
.
comment
.
in
princ
.
requir
.
doctr
.
tom
.
3.
Genes
.
16.
4.
going
against
the
tide
of
reason
,
and
crossing
the
current
of
all
other
mens
desires
;
no
man
now
being
more
insolent
,
churlish
and
vntractable
,
then
these
who
lately
were
so
pliable
and
curteous
,
after
they
are
once
corrupted
with
worldly
felicitie
.
An
example
whereof
we
haue
in
Hagar
,
who
caried
her selfe
as
became
a
seruant
,
whilest
she
was
in
this
base
condition
;
but
being
made
her
masters
concubine
,
and
hauing
borne
a
child
vnto
him
,
shee
presently
begins
to
despise
her
mistresse
,
who
was
the
onely
cause
of
her
aduancement
.
Neither
doe
they
now
mislike
this
pride
,
and
desire
to
be
freed
from
it
,
as
being
an
infirmitie
or
blemish
,
which
ill
beseemes
them
,
but
as
the
Psalmist
speaketh
,
their
pride
is
Psalm
.
73.
6.
a
chaine
vnto
them
,
and
they
voluntarily
put
it
on
as
a
chiefe
ornament
.
And
as
these
worldly
things
bring
them
to
this
height
of
pride
and
insolency
when
they
abound
with
them
;
so
when
as
they
haue
raised
them
to
their
heighest
pitch
,
●
if
they
then
faile
,
and
are
taken
away
,
they
presently
fal
downe
againe
,
like
a
ruinous
house
,
when
the
props
that
beare
it
vp
are
pulled
from
it
,
and
become
more
abiectly
base
,
and
seruilely
pleasing
then
euer
before
,
now
scraping
vp
the
old
fragments
of
their
before
skorned
acquaintance
,
soothing
and
flattering
those
,
euen
in
their
contradictorie
speeches
,
ouer
whom
not
long
since
they
proudly
insulted
.
So
that
these
worldly
vanities
are
the
borrowed
feathers
and
wings
of
pride
,
whereby
men
soare
aloft
in
the
high
pitch
of
their
owne
conceits
;
which
when
they
are
pulled
,
or
clipt
by
some
aduerse
accident
,
they
come
tumbling
downe
againe
,
like
a
bird
,
which
in
his
high
flight
is
smitten
with
a
shot
.
And
thus
are
mens
hearts
lifted
vp
in
pride
with
worldly
§.
Sect
.
5.
That
honours
,
riches
and
pleasures
make
men
proud
and
insolent
.
Innocent
.
de
vilitate
condit
.
humanae
.
honours
and
preferments
,
insulting
ouer
their
inferiours
,
and
insolently
disdaining
al
those
,
whom
they
haue
outstripped
,
and
in
this
race
of
honour
haue
left
behind
them
.
To
which
purpose
one
saith
,
that
as
soone
as
the
ambitious
man
is
aduanced
to
honor
,
he
is
puffed
vp
with
pride
,
&
letteth
the
raines
loose
to
arrogancy
&
insolence
.
Neither
doth
he
care
to
profit
,
but
glorieth
that
he
is
preferred
,
presuming
that
hee
is
so
much
better
then
others
,
as
he
is
higher
.
He
skorneth
his
old
friends
,
and
will
not
take
knowledge
of
his
ancient
acquaintance
,
(
lest
he
might
seeme
to
haue
bin
their
equall
.
)
He
consorteth
himselfe
with
strangers
,
and
contemnes
those
who
were
his
familiars
before
his
aduancement
;
he
turneth
aside
his
countenance
,
stretcheth
out
his
neck
,
sheweth
his
haugh●ie
hart
,
speaketh
big
,
and
meditateth
of
high
matters
;
he
is
impatient
of
subiection
,
&
aspireth
to
soueraigntie
;
to
which
when
he
hath
attained
,
he
is
burthensome
,
arrogant
,
sterne
,
and
insolent
to
those
who
are
in
subiection
to
him
.
An
example
whereof
we
haue
in
Rehoboam
,
who
before
hee
could
2.
Chron
.
10.
10.
11.
haue
the
crowne
set
vpon
his
head
,
insolently
tyrannized
ouer
his
people
.
And
in
Haman
,
who
being
highly
aduanced
in
the
kings
fauor
,
was
so
puffed
vp
with
pride
,
that
he
expected
obeisance
and
dutie
from
all
men
,
and
could
not
indure
that
Mordecai
alone
should
neglect
him
in
this
height
of
glorie
.
And
hence
it
is
,
that
the
Lord
feeling
,
like
a
skilfull
Physition
,
the
lofty
beating
pulses
of
great
potentates
,
and
finding
them
inclinable
to
fall
into
the
frenzie
of
pride
,
appointeth
Kings
and
Princes
,
for
the
tempring
and
abating
of
their
proud
spirits
,
to
haue
his
law
continually
before
them
,
that
when
the
greatnesse
of
their
place
did
lift
them
vp
,
they
might
be
humbled
by
knowing
,
and
continuall
remembring
,
that
burthen
of
dutie
which
did
lie
vpon
them
.
When
(
saith
he
)
the
King
shall
sit
vpon
the
throne
of
his
Kingdome
,
Deut
.
17.
19.
20
then
shall
he
write
him
this
Law
repeated
in
a
booke
,
by
the
Priests
of
the
Leuites
,
and
it
shall
be
with
him
,
and
he
shall
reade
therein
all
the
daies
of
his
life
,
that
he
may
learne
to
feare
the
Lord
his
God
,
and
to
keepe
all
the
words
of
this
Law
,
and
these
ordinances
for
to
doe
them
;
that
his
heart
be
not
lifted
vp
aboue
his
brethren
.
So
also
there
is
nothing
more
then
riches
and
abundance
which
puffeth
men
vp
with
pride
,
making
them
insolent
and
intollerable
to
all
that
are
about
them
:
and
whereas
before
they
were
adorned
,
or
after
they
are
stripped
of
these
rich
furnitures
,
euery
one
might
rule
and
ride
them
;
yet
when
they
ruffle
it
out
in
their
rich
brauerie
,
their
hearts
are
so
high
and
haughty
,
that
none
but
Kings
and
great
Monarches
can
haue
them
at
command
;
and
being
filled
full
with
these
golden
spirits
,
they
are
readie
to
aduance
themselues
aboue
their
betters
,
thinking
that
their
worth
exceedeth
as
much
as
their
wealth
;
and
to
offer
wrongs
and
insolencies
to
all
that
are
poorer
,
presuming
that
they
can
keepe
them
vnder
with
the
waight
of
their
gold
,
and
hinder
them
from
righting
themselues
,
when
they
haue
these
pleasing
orators
to
pleade
against
them
.
So
the
Psalmist
saith
,
that
they
Psalm
.
49.
6.
trust
in
their
goods
,
and
boast
themselues
in
the
multitude
of
their
riches
.
And
the
Wise
man
shewing
the
humilitie
of
the
Prou.
18.
23.
poore
,
and
the
haughty
pride
of
the
wealthier
sort
,
saith
,
that
the
poore
speaketh
with
prayers
,
but
the
rich
answereth
roughlie
.
Whereof
it
also
is
,
that
the
Apostle
seeing
the
neere
affinitie
1.
Tim
.
6.
17.
and
acquaintance
betweene
pride
and
riches
,
the
one
being
the
mother
and
nurse
of
the
other
,
would
haue
an
especiall
charge
giuen
to
rich
men
,
that
they
should
not
be
high
minded
,
because
,
of
al
others
,
they
are
most
prone
to
fal
into
this
sinne
.
The
like
also
might
be
said
of
worldly
pleasures
,
which
being
inioyed
with
immoderate
loue
,
and
in
excessiue
measure
,
doe
make
men
wanton
,
proud
and
insolent
;
like
vnvnto
pampred
horses
,
which
being
fatted
with
prouender
will
stand
on
no
ground
,
nor
indure
to
be
ruled
with
any
rider
;
whose
pride
and
brauerie
lasteth
no
longer
then
they
are
well
fed
:
for
so
these
voluptuous
wantons
being
pampered
with
carnall
delights
,
grow
proud
of
their
pleasures
,
neither
knowing
themselues
nor
others
:
but
when
they
are
skanted
of
their
full
tables
,
and
are
depriued
of
that
wherein
they
most
delight
,
they
presently
strike
saile
,
and
the
cresse
of
their
pride
is
taken
downe
,
hauing
it
birth
and
death
,
rising
and
ruine
,
with
those
carnall
pleasures
whereupon
they
haue
set
their
hearts
.
And
these
,
with
many
other
,
are
the
euils
and
mischiefes
,
which
these
worldly
things
too
much
esteemed
and
immoderately
loued
,
cause
men
to
fall
into
in
regard
of
their
neighbours
.
The
which
should
serue
as
effectuall
reasons
to
weane
our
hearts
from
the
loue
of
these
vanities
,
and
to
moderate
our
affections
towards
them
,
seeing
otherwise
,
they
will
become
not
onely
dishonourable
to
God
,
but
also
hurtfull
and
pernicious
vnto
our
neighbours
,
whom
we
ought
to
loue
as
our selues
,
and
tender
their
good
,
as
much
as
we
doe
our
owne
.
CHAP.
XXXIII
.
Of
the
ciuill
euils
which
worldly
things
immoderately
loued
,
bring
to
their
owners
.
HAuing
shewed
how
sinfull
the
loue
of
the
world
;
§.
Sect
.
1.
That
abundance
of
worldly
things
effeminate
and
soften
the
heart
and
mind
.
and
worldly
things
is
in
respect
of
God
,
and
how
many
mischiefes
it
causeth
towards
our
neighbours
;
it
now
followeth
,
that
I
also
shew
,
that
as
it
is
hurtfull
and
pernicious
vnto
others
,
so
most
of
all
to
themselues
,
who
are
possessed
of
it
,
as
being
the
cause
of
innumerable
euils
and
mischiefes
,
and
those
both
temporary
and
eternall
.
The
temporarie
euils
which
these
worldly
things
immoderately
loued
,
bring
to
those
who
dote
vpon
them
,
are
either
ciuill
,
and
meerely
humane
;
else
such
as
are
spirituall
,
respecting
the
soule
,
and
the
inner
man
.
The
euils
of
the
former
sort
are
diuers
:
for
first
,
the
prosperitie
of
the
world
,
and
abundance
of
earthly
blessings
,
doe
soften
and
effeminate
the
heart
and
mind
,
making
men
impatient
in
bearing
the
least
crosse
,
and
impotent
in
performing
any
thing
,
wherein
is
any
difficultie
and
labour
:
for
prosperitie
and
plentie
cause
wantonnesse
,
and
wantonnesse
way
wardnesse
,
if
they
be
but
touched
with
the
least
cause
of
griefe
:
and
hauing
been
long
inured
to
tread
onely
in
the
soft
path
of
worldly
happinesse
,
their
feet
are
made
so
tender
,
that
the
least
hardnesse
of
aduerse
accidents
putteth
them
to
paine
,
and
the
least
paine
maketh
them
to
crie
out
,
being
made
intollerable
not
in
it selfe
,
but
through
their
impatiencie
in
suffering
it
.
Thus
these
worldly
honors
weaken
and
soften
the
mind
,
making
it
impatient
in
bearing
the
least
iniurie
,
or
shew
of
wrong
,
yea
though
it
be
but
the
suspition
of
a
small
neglect
.
Or
if
by
superior
powers
,
by
whom
they
were
aduanced
,
and
by
whose
grace
they
stand
,
they
bee
but
a
little
frowned
vpon
,
they
presently
fearing
a
downefall
,
or
doubting
that
they
shal
rise
no
higher
,
haue
their
hearts
broken
,
or
at
least
,
fretted
and
consumed
with
griefe
;
whereas
others
,
who
either
neuer
had
these
honours
,
or
neuer
much
esteemed
them
,
hauing
the
comfort
of
a
good
conscience
within
thē
,
feare
no
frownes
,
and
beare
with
patience
vndeserued
disgraces
,
and
the
losse
of
those
honours
,
which
they
neuer
highly
valued
.
So
also
riches
immoderately
loued
,
soften
the
heart
,
and
weaken
the
resolution
of
those
that
haue
them
,
making
them
cowardlie
in
attempting
any
thing
which
is
good
,
if
the
least
shew
of
danger
be
in
it
,
either
to
their
person
or
estate
;
equally
fearing
the
losse
of
their
liues
,
and
the
hazard
of
their
wealth
,
lest
either
by
the
one
,
they
should
be
taken
from
their
idoll
,
or
by
the
other
,
it
should
bee
taken
from
them
.
The
latter
whereof
is
more
grieuous
vnto
them
then
the
former
,
because
by
the
prolonging
of
their
life
,
after
the
losse
of
their
riches
,
their
sorrow
is
continued
,
whereas
the
griefe
which
they
sustaine
,
for
being
taken
from
their
wealth
,
is
taken
away
by
death
,
which
maketh
them
senslesse
in
feeling
their
losse
.
By
which
feare
and
cowardize
possessing
their
hearts
,
they
are
made
altogether
vnwilling
to
stand
in
any
cause
for
Gods
glory
,
the
defence
of
iustice
and
truth
,
or
for
the
common
good
of
the
Church
or
Common-wealth
,
if
any
superiour
powers
doe
oppose
against
them
:
yea
,
they
are
readie
instruments
,
euen
of
those
mischiefs
,
which
their
consciences
do
condemne
and
abhor
,
rather
then
they
wil
by
incurring
their
displeasure
,
hazard
themselues
to
be
fleeced
of
any
of
their
wealth
.
Againe
,
they
are
hereby
made
so
impotent
,
and
impatient
of
bearing
any
losse
,
that
many
,
who
haue
bin
suddleny
,
&
as
it
were
,
vnseasonably
(
before
they
could
prepare
their
minds
,
and
gather
their
spirits
)
depriued
of
some
smal
share
of
their
abundance
,
and
pruned
of
their
superfluities
,
haue
murthered
themselues
,
and
like
the
Vine
,
haue
bled
to
death
of
these
sleight
wounds
,
hauing
no
patience
so
much
as
to
thinke
of
outliuing
their
losse
.
For
after
that
the
loue
of
riches
hath
once
softned
their
hearts
,
they
are
made
weake
,
cowardly
,
and
vnable
to
indure
any
thing
;
and
shew
themselues
onely
patient
and
strong
in
induring
the
base
seruitude
of
their
riches
,
and
in
vndergoing
al
those
seruile
and
painefull
offices
,
wherein
they
will
imploy
them
.
To
this
purpose
one
saith
,
that
Christian
fortitude
fleeth
couetousnesse
,
Ambros
.
offic
.
lib
.
1.
cap
39.
as
being
a
blot
or
blemish
vnto
vertue
,
which
doth
effeminate
and
weaken
it
;
neither
is
there
any
thing
so
contrary
vnto
true
fortitude
and
magnanimitie
,
as
to
bee
ouercome
with
gaine
.
Finally
,
voluptuous
pleasures
being
immoderately
loued
and
affected
,
do
as
much
,
if
not
more
then
any
thing
,
eneruate
vertue
,
and
weaken
the
heart
and
mind
;
making
them
,
though
they
be
naturally
couragious
,
soft
and
effeminate
,
when
men
too
much
are
addicted
to
them
.
For
when
leauing
labour
and
manly
exercises
,
they
betake
them
to
carnall
delights
,
inuring
themselues
to
daintie
fare
,
and
soft
lodging
,
and
spending
their
whole
time
in
chambring
and
wantonnes
,
dancing
and
reuelling
,
sports
and
pastimes
,
these
Circes
cups
bewitch
and
poison
them
,
and
causing
them
to
lay
aside
all
manlinesse
,
do
at
best
change
them
into
weak
women
,
or
which
is
worse
,
transforme
them
into
filthy
swine
,
abhorring
all
paines
and
labour
,
and
taking
all
their
delight
to
wallow
themselues
in
the
filthie
puddle
of
carnall
pleasures
.
And
these
cursed
Dalilaes
,
lulling
them
asleepe
in
their
laps
with
their
sweete
and
enchanting
songs
,
doe
take
away
from
them
all
their
strength
,
and
so
enfeebling
them
,
make
them
to
bee
easily
ouercome
of
any
vice
or
sinne
,
and
readie
to
yeeld
vnto
any
tentation
of
Satan
or
the
world
.
So
one
saith
,
that
in
pleasures
,
the
heart
is
made
more
soft
and
Chrysost
.
in
Matth
12.
homil
.
41.
flexible
;
but
in
affliction
and
time
of
mourning
,
it
contracteth
it selfe
,
and
,
as
it
were
,
gathereth
all
it
forces
together
;
Cyrus
apud
Iustin
.
hist
.
li
.
1.
and
so
returning
to
it selfe
,
it
affecteth
moderation
,
and
being
freed
from
the
burthen
and
tyrannie
of
passions
,
it
is
made
stronger
and
more
nobly
lofty
.
And
hence
it
is
,
that
politicke
conquerours
,
hauing
with
great
danger
and
difficultie
vanquished
and
ouercome
some
warlike
nations
,
haue
to
keepe
them
still
vnder
,
despoiled
them
of
their
armes
,
and
in
stead
of
warlike
exercises
,
drawne
them
to
banquetting
,
gaming
,
and
reuelling
,
that
so
their
courage
might
bee
abated
,
and
their
hearts
softned
and
effeminated
with
these
pleasures
and
delights
.
And
therfore
if
we
make
any
account
of
Christian
fortitude
&
magnanimity
,
which
chiefly
defendeth
vs
against
our
enemies
,
if
we
would
not
haue
our
manly
courage
,
changed
into
womanish
weaknes
,
let
vs
not
immoderatly
loue
worldly
prosperity
,
nor
vnmeasurably
affect
either
honors
,
riches
,
or
carnal
pleasures
,
which
take
away
both
our
patience
in
suffering
,
&
our
strength
in
performing
,
&
so
make
vs
vnable
for
any
Christian
,
yea
man-like
imploiment
.
A
second
euill
or
mischiefe
which
worldly
prosperity
,
and
§.
Sect
.
2
That
the
fruition
of
worldly
vanities
make
men
to
stand
in
need
of
many
things
.
abundance
of
earthly
things
bring
vnto
those
who
inioy
thē
with
immoderate
loue
,
is
,
that
by
their
plenty
they
bring
vpon
them
a
necessity
,
&
make
them
to
stand
in
need
of
many
things
(
wheras
nature
is
content
with
a
few
)
the
want
of
the
least
whereof
causeth
vnto
them
sorrow
and
discontent
:
for
by
the
vsuall
accustoming
of
themselues
to
superfluities
,
they
alter
the
course
of
their
natures
,
and
make
them
to
become
necessarie
;
and
whereas
those
who
neuer
vsed
them
,
neuer
need
them
,
nature
in
it selfe
being
as
well
content
without
them
as
with
them
;
contrariwise
those
who
haue
inured
themselues
vnto
them
,
hauing
turned
custome
into
a
second
nature
,
cannot
want
them
without
a
maime
.
In
which
respect
worldly
men
abounding
with
these
earthly
things
,
are
in
a
farre
worse
condition
then
those
who
neuer
had
them
;
for
as
he
who
by
continual
vse
of
Physicke
,
hath
brought
his
body
to
such
a
disposition
,
that
he
can
enioy
no
health
,
vnlesse
he
continually
be
taking
medicines
,
nor
digest
a
meale
without
the
helpe
of
hot
waters
,
is
in
a
far
worse
estate
,
though
he
had
the
best
Physitions
to
tend
him
,
and
a
whole
Apothecaries
shop
at
his
command
,
then
a
poore
labouring
man
who
needeth
neither
cordial
,
pill
nor
potion
,
but
without
these
helps
,
eateth
his
meat
with
a
good
appetite
,
and
well
digesting
it
,
hath
it
turned
into
good
nourishment
,
though
he
haue
neither
Physition
to
counsel
,
nor
drug
to
purge
him
,
because
his
nature
&
constitution
is
so
strong
,
that
he
needeth
them
not
:
so
is
our
estate
far
better
when
we
haue
few
wants
,
then
wanting
much
to
haue
many
supplies
(
euen
as
it
is
better
to
be
in
health
without
medicines
,
then
to
be
weake
&
sickly
abounding
with
thē
)
not
only
because
they
bring
trouble
by
their
continuall
vse
,
but
also
being
outward
things
,
they
are
both
prouided
and
kept
with
care
and
labor
,
&
though
they
now
abound
,
yet
within
a
while
they
may
be
wanting
vnto
vs
;
wheras
when
we
haue
few
wants
,
we
also
need
few
supplies
,
which
commonly
are
hard
at
hand
&
easily
compassed
.
There
is
no
man
but
would
thinke
his
estate
much
better
,
who
being
necessarily
to
go
a
iorney
should
need
but
smal
prouision
by
reason
of
his
strength
and
health
;
as
bread
&
water
,
light
clothing
,
and
hard
lodging
;
then
another
who
though
he
be
but
weak
,
yet
is
forced
to
cary
a
whole
burthen
of
necessaries
,
both
for
diet
,
Physicke
and
apparell
:
but
we
are
all
to
trauell
in
our
earthly
pilgrimage
towards
our
heauenly
countrie
;
and
therefore
how
much
better
is
their
condition
,
who
need
fewest
necessaries
,
which
are
as
easily
prouided
,
as
lightly
caried
;
then
theirs
who
hauing
abundance
of
these
earthly
things
,
cannot
go
without
them
,
nor
yet
carie
them
with
them
without
toile
and
labour
;
seeing
their
store
may
faile
,
or
by
force
be
taken
from
them
,
and
so
leaue
them
to
pine
in
want
and
miserie
?
But
this
will
the
better
appeare
,
if
we
consider
the
speciall
§.
Sect
.
3.
The
former
point
shewed
by
the
speciall
examples
of
honors
,
riches
and
pleasures
.
instances
:
for
who
seeth
not
that
worldly
honors
do
bring
with
them
many
necessities
,
and
cause
them
who
haue
them
to
want
innumerable
things
of
which
others
haue
no
need
?
they
cannot
with
their
honor
go
alone
in
publike
places
,
but
must
haue
a
retinue
of
seruants
attending
on
them
;
they
cannot
visit
a
friend
without
horses
and
coaches
,
&
as
one
saith
,
they
are
so
much
caried
with
others
legs
,
that
they
forget
to
vse
their
owne
,
or
at
least
whatsoeuer
need
they
haue
,
are
not
An
ill●s
beatos
putas
qui
seruitiorum
sequentium
stipantur
cateruis
?
sed
qui
alienos
pedes
requirunt
,
suis
vti
nesciunt
.
Ambros
.
Hexamer
.
lib
.
6.
cap
.
8.
able
to
endure
long
trauell
:
they
cannot
remoue
without
carts
for
their
cariages
,
and
sumpter
horses
for
their
apparell
:
finally
,
they
cannot
sit
downe
to
meat
,
but
their
state
requireth
furnished
tables
;
whereas
nature
would
be
better
satisfied
with
one
dish
.
So
likewise
riches
&
abundance
bring
to
their
owners
many
wants
;
from
which
the
poorer
sort
are
priuiledged
;
for
according
to
their
store
and
prouision
,
accustoming
themselues
to
the
vse
of
many
things
,
whereas
at
first
they
were
meere
superfluities
,
they
are
now
by
custome
become
necessaries
:
for
example
,
they
haue
diuers
suits
for
the
seuerall
seasons
,
&
wearing
that
which
fitteth
the
time
of
the
yeere
,
they
accustome
their
bodies
to
a
iust
proportion
or
temperature
betweene
heat
and
cold
;
so
also
they
carefully
obserue
the
weather
,
keeping
themselues
warme
within
doores
when
the
cold
North
wind
bloweth
,
and
onely
walking
abroad
when
the
aire
is
pleasant
,
and
of
a
fit
temper
for
their
bodies
.
Finally
,
they
liue
at
ease
,
shunning
labour
and
any
painfull
exercise
which
might
cause
wearines
,
and
do
all
their
businesses
by
the
ministery
of
their
seruants
.
To
al
which
when
they
haue
by
long
custome
inured
themselues
,
they
cannot
endure
any
alteration
:
if
they
be
a
little
warmer
then
ordinary
,
they
are
impatient
of
heat
,
&
complaine
as
if
they
were
broiled
;
if
the
cold
wind
do
but
blow
vpon
them
,
they
are
readie
to
shake
as
if
they
were
starued
.
If
vpon
some
extraordinary
occasion
they
are
forced
to
take
any
paines
,
they
are
presently
sicke
with
wearinesse
,
and
soone
after
lame
and
vnable
to
stir
.
Neither
do
they
take
vpon
them
these
things
for
the
more
state
,
or
counterfeit
them
for
wantonnes
,
or
are
only
subiect
to
these
infirmities
through
the
impatiencie
of
their
minds
:
but
their
nicenes
,
supplied
and
nourished
with
their
abundance
,
maketh
this
tendernes
and
weaknes
so
habituall
to
their
bodies
,
that
they
can
in
truth
endure
no
hardnes
;
nor
want
any
thing
vnto
which
they
are
accustomed
without
imminent
danger
.
If
vnseasonablie
they
leaue
off
any
of
their
ordinarie
apparell
,
or
stand
but
a
little
in
the
cold
ayre
,
they
hazard
their
health
by
taking
cold
;
if
the
weather
be
but
a
little
too
hot
,
they
are
ready
to
faint
;
if
they
take
a
little
extraordinary
paines
,
it
is
grieuous
vnto
them
,
and
the
absence
of
their
seruants
whose
ministery
they
vse
,
is
as
troublesome
vnto
the●
,
as
if
they
wanted
their
hands
or
feet
:
whereas
the
poor●
labouring
man
is
not
hurt
either
with
the
cold
of
winter
,
or
heat
of
summer
,
but
as
it
were
dareth
the
nipping
winds
and
scorching
Sun
with
his
vncouered
head
,
bare
face
and
open
brest
,
being
best
at
case
,
and
euen
singing
or
whistling
to
expresse
his
inward
ioy
,
when
he
is
busiest
at
his
labours
:
which
when
they
are
ended
,
he
cheerfully
and
with
a
good
stomacke
feedeth
on
his
course
fare
,
and
after
sleepeth
quietly
in
his
hard
bed
.
And
therefore
seeing
riches
haue
so
many
infirmities
attending
on
them
,
&
subiect
those
that
haue
them
to
so
many
wants
,
from
all
which
the
poore
estate
is
priuiledged
and
exempted
;
there
is
no
reason
why
we
should
dote
so
vpon
them
with
immoderate
loue
,
and
flie
the
other
with
such
feare
and
hatred
;
seeing
in
this
respect
the
meane
condition
hath
iust
preeminence
:
for
though
it
be
good
to
haue
much
,
yet
it
is
better
to
want
nothing
▪
seeing
we
come
neerest
to
the
estate
of
the
blessed
Saints
&
Angels
,
not
in
possessing
worldly
abundance
,
but
in
little
needing
such
supplies
.
To
which
purpose
one
saith
,
that
howsoeuer
a
rich
man
may
seeme
great
and
happie
,
because
he
hath
horses
,
costly
prouision
,
seruants
and
attendance
:
and
though
he
may
seeme
to
haue
great
power
,
because
he
hath
many
at
command
,
appointing
to
euery
one
their
seuerall
businesse
;
yet
in
truth
these
words
of
command
,
shew
rather
In
foelix
,
verba
ista
,
iunge
,
sterne
,
qu●
cum
superbia
dicunt
diuites
,
sunt
infirmitatis
,
non
facultatis
.
August
.
Serm
.
in
fest
.
Paschae
.
Tom
.
10.
infirmitie
and
insufficiencie
,
then
abilitie
and
power
;
seeing
that
which
they
cannot
do
themselues
,
they
are
constrained
to
do
by
the
ministerie
of
others
:
and
their
great
store
and
prouision
doth
but
argue
the
greatnesse
of
their
want
,
and
consequently
of
their
miserie
;
we
being
then
alone
truely
blessed
when
hauing
all
our
sufficiencie
in
God
,
wee
stand
in
need
of
nothing
.
The
like
also
may
be
said
of
voluptuous
pleasures
,
which
whosoeuer
haue
in
abundance
,
and
set
their
hearts
on
them
with
immoderate
loue
,
they
are
so
farre
from
being
perfected
by
them
,
that
they
adde
much
to
their
imperfection
.
For
though
at
first
they
were
but
meere
superfluities
,
yet
being
by
custome
inured
to
them
,
they
become
so
necessarie
,
that
they
cannot
want
them
without
great
griefe
and
discontent
.
Thus
ordinarie
drinkes
seeme
to
their
taste
loathsome
medicines
,
common
fare
,
a
tedious
fast
,
want
of
sports
and
pastimes
,
a
discomfortable
imprisonment
,
and
ordinarie
societie
,
an
irkesome
solitarinesse
;
neither
doe
they
seeme
to
themselues
any
longer
to
liue
,
then
they
enioy
their
vsuall
delights
,
sitting
downe
at
full
tables
furnished
with
all
dainties
,
enioying
the
societie
of
their
pleasant
companions
,
and
spending
the
day
in
gaming
and
reuelling
;
in
seeing
shewes
and
playes
,
and
in
following
their
sports
and
carnall
delights
:
wherein
,
as
one
Senec
.
epist
.
39.
saith
,
they
are
of
all
others
most
miserable
,
because
they
are
come
to
that
passe
,
that
those
things
which
were
superfluous
,
are
now
become
necessarie
,
whereby
they
become
slaues
to
their
delights
,
not
freely
enioying
,
but
basely
seruing
them
;
and
that
which
is
the
worst
of
ils
,
they
loue
their
slaueries
;
for
them
our
vnhappinesse
is
compleate
and
perfect
,
when
as
filthie
and
dishonest
things
,
do
not
only
a
little
Summa
voluptas
est
nullis
egere
voluptatibus
.
Senec
.
epist
.
12.
delight
,
but
fully
please
vs
,
and
there
is
no
hope
of
amendment
when
vices
become
manners
.
In
which
respect
(
as
he
saith
elsewhere
)
it
is
the
greatest
pleasure
,
not
to
stand
in
need
of
these
pleasures
,
and
to
be
(
like
the
Apostle
)
free
men
,
who
can
vse
them
,
and
not
be
brought
in
subiection
vnto
them
;
enioying
them
with
a
carelesse
contempt
,
and
losing
them
without
griefe
:
or
vsing
pleasures
,
as
the
Angels
vse
meate
which
they
can
eate
for
companie
,
and
as
easily
obserue
perpetuall
abstinence
;
their
feeding
being
an
action
of
power
,
and
not
of
necessitie
.
Finally
,
seeing
the
abundance
of
these
earthly
things
bringeth
want
,
and
the
greatest
plentie
is
the
cause
of
the
greatest
penurie
and
necessitie
,
like
meates
which
do
not
satisfie
,
but
increase
the
hunger
;
let
vs
learne
to
contemne
them
,
or
at
least
carelessely
vse
them
:
and
let
vs
set
our
hearts
on
Gods
spirituall
graces
and
heauenly
ioyes
,
by
whose
store
we
are
enriched
,
and
whose
plentie
brings
sufficiencie
.
For
they
that
drinke
of
these
waters
of
life
,
shall
neuer
be
more
a
thirst
,
but
they
shall
Iohn
4.
14.
be
in
him
a
well
of
water
,
springing
vp
vnto
euerlasting
life
,
as
our
Sauiour
Christ
teacheth
vs.
The
third
euill
or
mischiefe
,
which
these
worldly
things
§.
Sect
.
4.
That
worldly
things
bring
men
into
a
greeu●us
seruitude
.
immoderatly
loued
,
doe
bring
vpon
vs
,
is
that
they
depriue
vs
of
our
liberty
,
and
inthrall
vs
in
a
miserable
seruitude
,
and
cruel
bondage
.
For
after
they
haue
vanquished
vs
with
that
power
and
strength
which
our
owne
opinions
haue
armed
them
with
,
they
presently
enchaine
our
hearts
and
affections
with
the
links
and
fetters
of
their
loue
,
and
so
lead
vs
away
into
a
miserable
captiuity
;
not
suffering
vs
any
longer
to
serue
the
Lord
,
whose
seruice
alone
is
perfect
liberty
;
nor
yet
to
be
ruled
by
holy
reason
,
and
aduised
and
counselled
by
a
sound
and
vnpartiall
iudgement
;
but
putting
out
the
eies
of
our
vnderstanding
,
they
make
vs
to
grind
in
their
mil
,
spending
all
our
strength
in
their
seruice
,
and
taking
vs
wholly
vp
in
their
imploiments
,
either
about
the
getting
,
keeping
,
or
increasing
them
.
And
whereas
the
Lord
offereth
vnto
vs
,
that
if
we
will
acknowledge
him
for
our
onely
Lord
and
Master
,
we
shall
haue
a
faire
and
easie
seruice
,
and
haue
inward
peace
,
and
the
quiet
and
comfort
of
a
contented
minde
,
and
feed
vpon
the
delicious
and
wholesome
foode
of
his
word
and
sacraments
;
hauing
for
the
present
the
vailes
of
his
spirituall
graces
,
and
temporall
necessaries
,
for
our
better
encouragement
in
our
easie
labours
,
and
his
assured
promise
to
giue
vs
when
our
seruice
is
performed
,
and
our
terme
finished
,
the
wages
of
eternall
life
and
euerlasting
glory
;
yet
like
the
wretched
Jsraelites
we
are
so
intangled
with
the
loue
of
our
bondage
,
that
we
are
ready
to
preferre
our
painefull
seruitude
,
before
Christian
liberty
,
these
consuming
and
cruel
labours
,
before
that
spirituall
case
and
peacefull
tranquillity
,
the
seruice
of
the
spirituall
Pharaoh
,
before
the
seruice
of
our
good
and
gracious
God
,
and
the
fleshpots
,
onions
,
and
garlike
of
this
worldly
Egypt
,
without
any
further
hope
of
future
benefit
,
before
the
spirituall
Manna
of
Gods
sanctifying
graces
,
and
our
euerlasting
inheritance
in
the
holie
land
.
And
that
those
who
are
wordly
minded
be
in
this
state
and
condition
,
and
hauing
shaken
off
the
seruice
of
God
are
become
true
vassals
of
the
world
,
it
may
appeare
by
that
liuery
and
cognisance
wherby
the
Apostle
hath
discer●ed
thē
;
namely
their
subiection
&
obedience
vnto
their
master
,
Know
ye
not
,
saith
he
,
that
to
whomsoeuer
ye
giue
your selues
as
Rom
.
6.
16.
seruants
to
obey
,
his
seruants
ye
are
,
to
whom
ye
obay
?
And
the
Apostle
Peter
saith
,
that
howsoeuer
wicked
worldlings
promise
vnto
themselues
liberty
,
yet
they
are
the
seruants
of
corruption
;
2.
Pet
2
19.
for
of
whomsouer
a
man
is
ouercome
,
euen
to
the
same
hee
is
in
bondage
.
Now
if
this
badge
of
obedience
bee
an
infallible
signe
of
seruice
and
subiection
,
then
most
certainely
they
who
immoderatly
loue
these
earthly
things
,
are
not
the
seruants
of
God
,
but
the
bondslaues
of
the
world
.
For
what
the
Lord
commandeth
,
they
vtterly
neglect
,
but
what
the
world
inioyneth
,
promising
the
wages
of
these
vnprofible
vanities
,
that
they
most
willingly
obserue
and
performe
.
As
for
example
,
the
Lord
requireth
that
they
should
not
mind
earthly
things
,
that
they
should
performe
the
duties
of
his
seruice
,
deale
iustly
&
vprightly
with
their
neighbours
,
and
be
liberall
and
bountifull
in
the
workes
of
mercy
,
releeuing
the
poore
,
and
contributing
of
their
goods
to
all
religious
and
holy
vses
:
and
contrariwise
the
world
commandeth
that
they
should
fixe
their
hearts
and
affections
not
on
things
aboue
,
but
on
things
beneath
,
that
they
should
for
their
worldly
aduantage
neglect
Gods
seruice
and
spend
his
Sabbaths
about
their
owne
affaires
,
and
for
the
obtaining
of
these
earthly
vanities
,
vse
fraud
and
deceit
,
dissembling
and
double
dealing
,
oppression
and
cruelty
:
and
that
hauing
by
these
meanes
gotten
much
into
their
possession
,
they
should
labour
daily
to
ad
to
their
store
,
and
not
to
diminish
any
part
thereof
by
performing
the
works
of
mercy
,
charity
&
,
piety
,
vnlesse
they
be
pressed
from
them
by
authority
;
and
except
it
be
now
and
then
to
giue
out
of
their
thousands
a
penny
almes
to
still
the
cry
of
their
conscience
,
or
to
incourage
them
to
goe
on
with
more
quiet
of
mind
in
their
fraude
,
vsury
,
oppression
&
other
vnlawfull
courses
,
which
their
owne
hearts
doe
not
iustifie
,
because
by
giuing
these
trifles
,
they
thinke
that
they
haue
made
God
some
part
of
amends
,
and
that
thereby
they
haue
aswell
bribed
his
iustice
,
that
it
will
not
condemne
them
,
as
they
haue
corrupted
their
owne
consciences
,
that
they
do
no
more
accuse
them
.
All
which
commandements
,
of
the
world
,
they
willingly
obey
,
neglecting
and
contemning
the
commandements
of
God
;
whereby
they
make
it
plaine
that
they
haue
vtterly
cast
off
his
seruice
,
and
are
become
the
deuoted
vassals
,
and
bondslaues
of
the
world
.
And
here
by
the
world
we
vnderstand
both
worldy
men
,
§.
Sect
.
5.
That
worldlings
are
slaues
in
diuers
respects
.
&
wordly
things
,
vnto
the
seruice
of
both
which
this
immoderate
loue
makes
men
subiect
;
for
they
forgoe
their
liberty
and
become
the
seruants
of
all
those
,
who
may
helpe
them
to
the
obtaining
,
preseruing
,
or
increasing
of
these
earthly
things
,
which
they
so
fondly
loue
,
or
haue
power
in
their
hands
to
take
them
away
,
being
ready
at
their
command
to
doe
what
they
know
may
please
them
,
and
to
eschue
those
things
,
by
the
doing
whereof
they
may
incurre
their
displeasure
.
And
because
these
are
many
and
their
minds
and
desires
variable
,
yea
often
contrarie
the
one
to
the
other
;
therfore
that
they
may
please
them
al
,
they
are
faine
to
transform
themselues
into
a
thousand
shapes
,
and
in
their
words
and
actions
,
according
to
the
diuersity
of
their
occasions
,
to
vse
ten
thousand
contradictions
,
humouring
euery
one
in
their
owne
vaine
,
and
like
parasites
studying
to
please
all
others
rather
then
themselues
;
that
so
they
may
at
least
giue
them
contentment
seuerally
,
vnto
whom
they
meane
to
bee
beholding
,
whom
it
is
impossible
to
please
all
together
:
which
though
they
can
doe
with
some
facility
(
hauing
brought
their
minds
to
a
seruile
subiection
,
for
the
more
easie
obtaining
of
their
desires
)
when
they
haue
to
deale
with
them
single
and
alone
;
yet
how
are
they
moiled
and
troubled
with
cares
and
feares
of
losing
the
fauour
of
some
or
all
?
How
are
their
inuentions
set
vpon
the
racke
,
when
they
labour
to
please
many
diuersly
minded
in
the
same
company
?
and
with
what
shame
are
they
possessed
(
if
they
be
not
grown
vtterly
impudent
)
when
by
conferring
and
comparing
their
words
and
actions
,
their
contradictions
,
Qui
multis
indiget
,
multorum
seruus
est
,
et
si
ea
possidere
videatur
.
Chrysost
.
in
Ioh
.
17.
hom
.
16.
dissembling
,
and
double
dealing
are
discouered
?
So
likewise
they
become
the
seruants
and
slaues
of
the
things
themselues
which
they
seeme
to
haue
at
their
command
;
for
(
as
one
saith
)
he
who
through
his
greedy
concupiscence
wanteth
many
things
,
is
the
seruant
also
of
many
,
although
he
seemeth
to
haue
them
in
his
possession
.
And
that
both
because
by
reason
of
their
loue
towards
them
,
they
are
ready
to
be
at
their
command
,
that
they
may
still
enioy
them
;
and
by
reason
of
that
trust
and
confidence
which
they
repose
in
them
,
whereby
they
depend
vpon
them
for
sufficiency
and
defence
,
as
much
or
more
then
the
basest
seruant
,
vpon
his
powerful
Master
.
Yea
hereby
they
become
slaues
to
their
owne
vile
affections
and
neglecting
both
what
Gods
word
,
or
their
owne
reason
requireth
,
they
suffer
themselues
to
be
wholly
transported
by
their
owne
concupiscence
,
for
the
satisfying
of
their
carnall
desires
:
and
as
their
passions
and
affections
are
ruled
by
these
earthly
obiects
,
so
are
they
wholy
ruled
by
their
passions
;
not
affecting
things
because
they
are
good
,
but
esteeming
them
good
,
because
they
affect
them
.
Nullus
liber
est
,
qui
sibi
ipsi
non
imperat
.
Pythagoras
apud
Stobaeum
.
li
.
1.
ser
.
6.
The
which
gouernment
of
passion
and
carnall
concupiscence
,
as
it
is
most
tyrannicall
,
so
it
argues
the
most
base
and
obiect
seruitude
of
wordly
men
,
who
are
subiect
vnto
it
;
seeing
they
are
in
a
farre
worse
condition
then
they
who
are
oppressed
with
the
most
cruell
tyranny
.
For
that
onely
ruleth
but
the
outwad
actions
,
this
also
the
inward
thoughts
;
that
but
at
sometimes
,
this
continually
;
that
with
some
hope
of
freedome
,
they
hauing
some
desire
to
be
deliuered
when
opportunity
serueth
;
but
this
desperate
and
hopelesse
,
seeing
not
onely
their
bodies
,
but
their
wils
also
are
embondaged
,
so
as
they
haue
not
so
much
as
a
desire
An
non
seruus
cui
dominatur
peccatum
,
&
maximè
?
nisi
tu
forte
indignius
iudices
hominem
tibi
quàm
vitium
dominari
.
Bernard
.
Rom
.
6.
20.
2.
Tim
.
2.
26.
§.
Sect
.
6.
That
worldly
things
make
their
owners
slaues
to
themselues
.
to
be
set
at
liberty
.
Finally
,
as
hereby
they
become
slaues
to
their
owne
concupiscence
,
so
it
being
carnall
and
corrupt
,
maketh
them
also
the
seruants
of
sinne
;
not
daring
to
doe
any
thing
which
God
commandeth
,
when
it
will
hinder
them
from
obtaining
their
earthly
desires
;
and
running
headlong
in
any
wicked
course
which
promiseth
to
satisfie
their
carnall
concupiscence
;
now
what
can
be
more
miserable
then
the
seruice
of
sinne
,
which
freeth
vs
from
righteousnesse
,
as
the
Apostle
teacheth
vs
,
and
maketh
men
also
to
become
the
slaues
of
Satan
;
whilst
for
the
obtaining
of
these
worldly
vanities
,
they
are
ready
by
sinning
to
doe
satans
wil
,
and
to
please
him
,
by
displeasing
God
?
But
though
these
worldly
things
should
subiect
men
to
the
slauery
of
nothing
else
;
yet
the
seruice
which
they
who
set
their
hearts
vpon
them
,
are
constrained
to
do
vnto
themselues
,
were
sufficient
to
make
them
miserable
:
for
what
can
be
more
wrethed
then
to
leaue
the
seruice
of
the
almighty
Creator
,
and
to
become
slaues
to
these
base
and
meane
creatures
?
To
neglect
our
allegiance
to
the
glorious
King
of
heauen
and
earth
,
that
wee
may
serue
our
seruants
,
and
yeelde
subiection
to
them
,
ouer
whom
we
are
appointed
to
rule
?
Especially
Heu
quàm
miserum
est
discere
seruire
,
vbi
doctus
s●s
dominari
?
Mat
.
11.
29.
30.
if
we
further
consider
,
that
Gods
seruice
which
wee
forsake
is
easie
and
profitable
:
for
as
Christ
hath
taught
vs
,
his
yoake
is
easie
,
and
his
burthen
light
;
which
notwithstanding
whosoeuer
take
vpon
them
,
shall
find
eternall
rest
to
their
soules
.
Whereas
contrariwise
the
seruice
which
is
performed
to
these
wordly
vanities
,
is
tedious
,
tyrannicall
,
and
full
of
trouble
,
bringing
in
the
end
to
those
that
serue
them
,
hell
and
destruction
,
as
their
wages
and
reward
.
For
so
the
authour
of
the
booke
of
Wisedome
bringeth
in
the
wicked
complaining
,
in
their
horrour
of
conscience
,
and
torments
of
nell
:
Wee
haue
wearied
our selues
in
the
waies
of
wickednesse
Wisd
.
5.
7.
8.
and
destruction
,
and
wee
haue
gone
through
dangerous
waies
;
but
we
haue
not
knowen
the
waie
of
the
Lord
.
What
hath
pride
profited
vs
?
or
what
profit
hath
the
pompe
of
riches
brought
vs
?
So
that
the
more
worldly
men
doe
abound
with
these
earthly
Mundana
quo
plura
maioraque
sunt
,
eò
ille
minor
ac
plurium
seruus
est
,
qu●m
foelicem
vulgus
appellat
.
Senec
.
li
.
de
beata
vita
,
ca.
14.
things
,
the
more
insulting
masters
&
proude
tyrants
they
haue
to
rule
ouer
them
,
&
consequently
the
more
greeuous
is
their
seruitude
.
Neither
is
this
tyranny
mitigated
by
obeisance
and
submisse
dutie
;
for
so
seruill
is
the
nature
of
these
tyrannicall
Lords
,
that
the
more
hartie
and
diligent
seruice
is
done
vnto
them
,
the
more
they
insult
,
and
tyrannize
ouer
their
seruants
;
heerein
more
sauage
and
barbarous
then
the
wild
beasts
,
which
grow
more
milde
to
those
who
are
seruiceable
vnto
thē
,
&
are
said
to
spare
those
who
vse
most
submission
.
Vnto
which
we
may
adde
that
this
seruice
is
not
performed
with
the
body
alone
,
but
also
with
the
minde
,
whereby
it
commeth
to
passe
,
that
wordlings
are
neuer
at
rest
,
neither
day
nor
night
;
for
that
time
which
should
be
allotted
for
sleepe
,
is
spent
in
meditating
of
those
businesses
which
when
they
arise
,
they
are
to
performe
to
these
cruell
masters
.
And
that
which
maketh
vp
the
height
of
the
wordlings
miserie
,
there
is
no
hope
of
their
freedome
,
because
they
loue
their
seruitude
;
and
are
so
much
delighted
with
the
glorious
brightnesse
of
their
golden
chaines
,
that
they
will
not
be
set
at
liberty
,
because
they
will
not
part
with
their
giues
and
fetters
,
they
with
their
shining
lustre
so
dazling
their
eyes
,
and
euen
stupifying
all
their
senses
,
that
they
neither
see
nor
feele
their
bondage
and
seruitude
.
Thus
honours
immoderately
loued
,
make
men
subiect
§.
Sect
.
7.
That
honours
immoderately
loued
,
bring
men
into
slauerie
and
thraldome
.
Omnibus
seruis
seruilior
est
vanae
gloriae
mancipium
,
&
in
omnibus
obuijs
placere
volens
:
at
qui
illam
conculcarit
omnium
summus
est
.
Chrys
.
in
Mat
.
2.
homil
.
9.
to
a
noble
thraldome
,
and
vnder
the
maske
of
glory
and
greatnesse
,
bring
with
them
disguised
bondage
;
for
in
ruling
they
must
serue
;
and
before
they
can
haue
the
glory
of
the
world
,
they
must
abase
themselues
to
be
in
subiection
to
many
commaunders
,
wherein
the
state
of
an
ambitious
man
is
farre
more
wretched
then
the
estate
of
the
poorest
seruant
;
for
whereas
these
haue
discharged
their
duety
,
and
are
at
rest
,
when
they
haue
by
their
seruice
pleased
one
master
;
they
contrariwise
turmoile
themselues
by
seruing
many
,
becomming
their
vnderlings
,
ouer
whom
they
seeme
to
rule
.
For
looke
of
how
many
the
ambitious
man
desireth
to
be
praised
and
honoured
,
vnto
so
many
he
standeth
in
awe
and
subiection
He
dare
not
do
those
things
which
best
please
himselfe
,
but
those
which
hee
knoweth
most
plausible
to
his
admirers
;
and
the
more
they
are
in
number
,
the
greater
is
his
taske
,
for
he
serueth
a
beast
which
hath
many
heads
,
and
euery
head
hath
his
differing
opinions
.
The
which
maketh
the
proud
man
to
stoup
in
his
greatest
brauery
,
to
distract
his
thoughts
,
and
beat
his
braines
,
in
studying
how
to
please
a
disagreeing
multitude
:
hee
is
alwayes
in
feare
of
losing
his
fauourites
,
as
though
he
should
fall
out
of
the
clouds
to
receiue
a
mortal
blow
vpon
the
earth
,
vnlesse
they
did
support
him
with
the
wings
of
fame
and
hold
him
vp
with
the
breath
of
their
mouthes
:
hee
is
alwayes
most
vigilant
,
that
hee
Innocent
.
de
vilitate
conditionis
humanae
.
neither
say
nor
do
any
thing
which
may
displease
;
he
counterfeyteth
humility
,
and
faineth
honesty
;
hee
maketh
shew
of
affable
courtesie
,
and
dissembleth
benignity
;
to
all
hee
meets
he
vncouers
his
head
,
and
boweth
his
body
,
he
riseth
vp
and
embraceth
,
applaudeth
and
flattereth
;
he
dayly
visiteth
his
fauourites
,
and
obserueth
vnto
them
all
outward
complements
,
hee
is
in
iealousie
,
not
onely
of
verbal
censures
,
but
of
mentall
dislikes
,
hee
obserueth
the
verie
lookes
and
countenance
of
all
,
and
is
as
much
afraide
of
a
fained
rumor
,
and
false
fiction
,
as
of
a
iust
accusation
,
and
deserued
reproofe
.
And
as
hee
liueth
in
this
slauery
in
respect
of
worldly
men
,
whose
praises
hee
hunteth
after
;
so
also
is
he
seruant
to
his
honours
and
preferments
,
whilest
he
spendeth
his
spirits
,
tireth
his
thoughts
,
and
euen
consumeth
all
his
strength
,
either
about
the
getting
,
keeping
or
increasing
them
.
Yea
they
are
slaues
also
to
their
own
lusts
,
&
whilest
they
rule
and
command
others
,
they
Caesar
exercitum
,
ambitio
Caesarem
ducebat
.
Senec
.
Epist
.
94.
themselues
are
ruled
and
commaunded
by
their
own
ambitions
;
and
yet
not
with
a
gentie
gouernment
,
or
easie
subiection
,
but
with
more
tyranny
and
cruelty
then
can
be
expected
from
a
barbarous
enemy
:
for
after
the
Turkish
fashion
,
this
tyran
ambition
,
hath
their
goods
at
continuall
commaund
,
spoiling
them
of
all
their
riches
to
make
golden
steps
,
whereby
they
may
ascend
into
the
seate
of
honour
;
yea
and
when
all
their
wealth
is
consumed
,
they
are
ready
with
the
Egyptians
to
sell
themselues
into
a
miserable
seruitude
that
they
may
feede
their
famished
soules
with
the
smoake
of
vain-glory
,
which
will
neuer
satisfie
them
;
for
it
forceth
them
to
trauell
by
sea
and
land
,
to
weare
out
themselues
with
labours
,
to
expose
their
bodies
to
wounds
and
scars
,
and
their
liues
to
innumerable
miseries
,
and
most
desperate
dangers
.
In
which
regard
one
saith
,
Chrysost
.
ad
pop
.
hom
.
43.
Tom
.
4.
that
the
seruant
of
vaine-glory
,
is
seruant
to
euery
one
;
and
in
his
seruice
more
seruile
then
the
basest
bondslaue
;
for
no
tyrannous
master
laieth
such
heauy
burdens
,
and
grieuous
commaunds
vpon
his
slaues
,
as
it
doth
vpon
his
captiues
,
and
the
more
obedient
they
are
,
the
more
this
ambition
increaseth
it
tyranny
.
Neither
doth
●t
tyrannize
ouer
their
bodies
and
goods
alone
,
but
ouer
their
soules
also
;
for
it
turmoileth
them
with
many
vnrulie
passions
,
racking
them
betweene
hope
and
feare
,
and
euen
burning
their
hearts
with
boiling
anger
,
and
furious
desire
of
cruell
reuenge
:
it
disquieteth
them
with
continuall
cares
,
whilest
they
tire
all
their
thoughts
in
plotting
the
meanes
of
aspiring
,
or
preseruing
their
glory
and
greatnesse
;
and
(
which
is
worst
of
all
)
it
defileth
them
with
all
manner
of
sinne
,
whilest
Nequc
gloriae
seruus
mi
us
peccat
quàm
fornicat●r
,
imò
longè
plura
&
grauiora
committit
.
Chrys
.
in
Iohn
3.
homil
.
27.
they
are
ready
to
put
in
practise
any
vilinany
to
aduance
themselues
higher
,
as
before
I
haue
shewed
.
And
consequently
,
whilest
they
aspire
to
bee
aboue
all
other
men
,
they
become
the
seruants
of
sinne
,
and
slaues
of
Satan
;
and
willingly
doe
that
,
to
which
our
Sauiour
was
tempted
,
and
resisted
,
that
is
,
fall
down
and
worship
the
diuell
,
when
he
promiseth
vnto
them
the
glorie
of
the
world
,
&
so
first
bring
themselues
into
the
most
damnable
seruitude
,
that
afterwards
they
may
be
extolled
and
aduanced
.
So
also
riches
when
they
are
too
much
esteemed
,
and
§.
Sect
.
8.
That
riches
bring
their
owners
into
a
miserable
bondage
.
excessiuely
loued
,
bring
their
owners
into
a
miserable
bondage
,
making
them
to
serue
the
earthly
mammon
,
&
their
owne
couetous
lusts
;
the
which
ruling
in
them
subiect
them
to
the
base
seruice
of
all
men
,
from
whom
they
expect
gaine
and
aduantage
;
yea
of
sinne
and
Sathan
,
being
ready
to
commit
any
wickednesse
,
for
the
increasing
of
their
wealth
.
But
this
is
not
the
state
of
all
men
that
haue
riches
,
but
of
those
who
too
much
esteeme
and
loue
them
;
not
so
much
of
the
rich
,
as
of
the
couetous
,
who
dote
vpon
them
;
not
of
those
who
being
wise
,
know
how
to
vse
Diuitiae
apud
sapientem
virum
in
seruitute
sunt
,
apud
stultum
in
imperio
.
Senec
.
de
vita
beata
.
cap
.
28.
them
,
keeping
them
in
seruitude
,
and
hauing
them
at
commaund
,
but
of
those
fooles
,
who
not
knowing
their
right
vse
,
suffer
them
to
tyrannize
and
beare
rule
.
For
if
we
can
possesse
riches
with
carelesse
contempt
,
and
moderate
loue
,
if
wee
haue
them
at
commaund
,
and
when
wee
please
can
part
with
them
liberally
,
and
chearefully
for
the
reliefe
of
the
poore
,
and
for
all
pious
and
charitable
vses
,
if
wee
can
possesse
them
and
humility
too
,
being
neuer
the
more
proude
and
insolent
,
because
of
our
abundance
,
thē
are
wee
not
by
them
brought
into
this
slauery
,
but
continue
freemen
,
and
Gods
faithfull
seruants
;
neither
doth
our
hauing
,
but
our
immoderate
louing
of
riches
,
hinder
vs
from
seruing
God
;
for
our
Sauiour
Christ
saith
not
,
Matt
.
6.
24.
that
it
is
impossible
to
haue
riches
and
serue
God
,
but
to
doe
seruice
vnto
them
both
as
our
Lords
and
masters
.
As
therefore
it
is
said
of
fire
and
water
,
that
they
are
good
seruants
,
but
bad
masters
;
so
may
it
be
truely
said
of
riches
,
which
whilest
they
are
kept
in
subiection
,
and
vnder
commaund
,
are
profitable
seruants
,
but
become
tyrannous
Pecunia
si
vti
scias
,
ancilla
est
,
si
nescias
,
domina
.
Senec
.
Si
pec●niam
habueris
,
necesse
est
,
aut
teipsum
,
aut
pecuniam
tuam
habeas
vilem
.
Senec
.
masters
when
they
are
suffered
to
rule
and
beare
sway
.
So
that
whosoeuer
possesseth
riches
,
must
eyther
basely
esteem
them
,
in
respect
of
soueraignety
,
or
become
base
himselfe
;
either
he
must
commaund
and
rule
them
as
a
Lord
and
master
;
or
they
will
rule
him
as
a
seruant
or
slaue
.
For
so
our
Sauiour
Christ
saith
plainely
,
that
the
couetous
worldling
serueth
his
riches
;
and
euen
reason
and
common
experience
teacheth
vs
,
that
they
who
ouervalue
their
wealth
&
set
their
hearts
vpon
it
,
howsoeuer
they
are
owners
,
yet
they
are
not
masters
of
their
riches
,
yea
in
truth
that
they
are
no
better
then
drudges
&
seruants
vnto
them
,
carrying
themselues
towards
them
in
all
respects
,
in
a
most
seruile
and
slauish
maner
.
For
they
haue
not
their
riches
at
their
commaund
,
nor
haue
power
to
doe
with
them
that
which
their
iudgement
best
approueth
,
as
to
bestowe
them
vpon
themselues
for
their
owne
comfort
,
&
to
distribute
them
for
the
reliefe
of
the
poore
;
but
they
are
commaunded
by
them
,
and
enioyned
still
to
scrape
more
,
when
already
they
haue
too
much
.
As
seruants
they
minister
vnto
their
mony
,
and
doe
seruice
vnto
their
wealth
,
keeping
and
tending
it
,
watching
ouer
it
,
and
in
all
dangers
with
the
hazard
of
their
liues
defending
it
.
To
which
purpose
one
saith
,
Thou
art
a
Ambro
.
lib
.
de
Nabuth
.
c
.
14.
iaylor
,
and
not
a
master
of
thy
riches
,
whosoeuer
thou
art
that
hidest
them
in
the
earth
,
thou
art
a
seruant
of
them
,
and
not
a
disposer
and
iudge
:
for
he
is
a
seruant
of
riches
,
who
as
a
seruant
waiteth
vpon
them
;
but
he
who
hath
shaken
off
this
yoke
of
seruitude
,
doth
dispose
of
&
distribute
them
as
becommeth
a
master
.
So
likewise
as
a
seruant
,
though
he
haue
the
care
and
paines
in
tending
them
,
yet
he
hath
not
the
power
or
courage
to
touch
them
,
or
to
dispose
of
them
to
those
vses
which
his
iudgement
best
approueth
,
for
feare
of
displeasing
these
tyrannous
masters
,
the
earthly
mammon
,
and
his
carnall
concupiscence
.
For
(
as
one
obserueth
)
let
a
man
aske
of
the
most
wretchedst
miser
,
what
hee
thinketh
of
those
,
who
haue
not
only
the
ioyfull
fruition
of
their
riches
themselues
,
but
also
giue
of
them
liberally
to
the
releefe
of
the
poore
,
and
he
will
say
that
he
doth
wel
and
wisely
in
so
disposing
of
them
.
Aske
him
further
,
why
then
he
doth
not
doe
that
himselfe
,
which
he
approueth
in
another
,
and
he
will
say
hee
cannot
.
Of
which
his
inability
,
though
he
can
giue
many
reasons
,
yet
the
true
cause
is
,
because
Bernar
.
super
Cant
.
ser
.
21.
his
golden
idoll
,
and
his
owne
auarice
will
not
suffer
him
.
So
that
he
is
not
a
freeman
,
nor
master
of
those
things
which
he
doth
possesse
,
because
they
are
not
at
his
disposing
;
he
is
not
Lord
of
his
mony
,
but
a
seruant
,
and
a
iaylor
rather
then
an
owner
.
Yea
hauing
made
gold
his
god
,
by
louing
,
trusting
,
and
hoping
in
it
,
hee
abstaineth
from
touching
it
,
and
from
imploying
it
to
common
vse
,
as
though
he
feared
to
commit
sacriledge
against
his
Idoll
;
and
can
as
easily
be
perswaded
to
breake
his
bones
as
his
bags
,
and
to
teare
off
a
peece
of
his
flesh
,
or
maime
a
member
,
as
to
communicate
any
part
of
his
whole
summes
to
charitable
vses
.
Yea
as
though
he
had
receiued
some
speciall
charge
from
his
Soueraigne
,
the
neglect
whereof
should
be
punished
with
death
▪
(
euen
when
himselfe
stands
in
need
of
necessaries
,
wanting
either
clothes
for
his
backe
,
or
food
for
his
belly
)
he
dare
not
touch
his
full
bagges
;
and
as
if
they
were
not
his
owne
,
but
the
goods
of
strangers
committed
to
his
custody
,
he
dare
not
diminish
them
,
lest
he
should
be
condemned
of
theft
.
In
which
respect
the
couetous
miser
is
truly
Senec
.
epist
.
119.
said
to
be
possessed
of
riches
rather
then
to
possesse
them
,
hauing
them
as
a
prisoner
hath
his
keeper
,
which
seemeth
to
waite
and
attend
vpon
him
as
his
seruant
;
when
as
in
truth
he
is
his
iaylor
,
who
will
not
suffer
him
to
goe
any
where
,
but
whither
hee
pleaseth
:
Or
as
a
man
is
said
to
haue
an
Ague
,
whereas
it
rather
hath
him
:
or
as
he
is
said
to
haue
a
chaine
who
is
bound
with
it
,
which
enthralleth
&
captiueth
him
,
and
whilest
he
hath
it
in
his
keeping
,
is
also
kept
of
it
,
so
as
he
can
neither
moue
nor
stirre
,
but
onely
so
farre
as
it
giueth
him
liberty
.
By
all
which
it
appeareth
,
that
he
who
setteth
his
heart
vpon
§.
Sect
.
9.
That
the
seruitude
of
worldlings
to
their
riches
is
most
greeuous
.
on
his
riches
,
is
by
them
of
an
owner
,
made
onely
a
keeper
,
and
of
a
master
,
a
seruant
.
Neither
is
this
any
light
subiection
,
or
easie
seruitude
,
but
aboue
all
other
slauery
most
greeuous
and
intollerable
:
for
this
earthly
mammon
,
and
that
greedy
diuell
of
vnsatiable
auarice
,
like
cruell
tyrants
weare
and
consume
the
strength
of
their
deuoted
vassals
,
with
carking
cares
,
restlesse
feares
,
and
toilesome
labors
;
they
make
them
to
trauell
ouer
sea
and
land
,
to
worke
night
and
day
,
in
the
cold
of
winter
,
and
in
the
heat
of
summer
,
to
expose
themselues
to
innumerable
dangers
,
and
to
runne
with
extreme
hazard
of
their
liues
most
desperate
courses
,
and
all
to
get
or
increase
their
riches
.
In
all
which
indeuors
,
if
they
happen
any
whit
to
faile
,
and
sustaine
any
losse
,
notwithstanding
all
their
labour
,
their
cruell
masters
set
all
these
losses
on
their
scores
,
making
them
to
pay
for
all
that
is
miscarried
,
with
the
penance
of
bitter
teares
,
and
hearty
griefe
.
And
where
as
the
hardest
masters
suffer
their
seruants
to
refresh
themselues
with
resting
in
the
night
,
that
they
may
be
more
fit
for
the
next
daies
labour
;
these
much
more
cruell
then
they
,
doe
so
continually
haunt
them
with
cares
and
feares
,
that
though
they
goe
to
bed
,
they
can
take
no
rest
:
for
as
the
Wise
man
saith
,
The
abundance
of
the
rich
will
not
Eccles
.
5
▪
11.
suffer
him
to
sleepe
.
And
as
they
hinder
them
of
their
sleepe
,
so
also
they
skant
and
miserably
pinch
both
their
backes
Auaritia
dura●
domina
,
non
smit
seru●s
edere
ad
saturitatem
.
and
bellies
,
and
after
their
intollerable
labours
,
keepe
them
from
inioying
the
fruit
of
their
labours
,
and
suffer
them
not
to
eate
till
they
be
satisfied
,
nor
to
weare
so
many
clothes
as
will
keepe
them
warme
.
And
howsoeuer
they
haue
abundance
in
their
keeping
,
yet
will
they
let
them
haue
scarce
any
thing
in
vse
;
and
possessing
much
,
they
haue
nothing
in
fruition
.
Wherein
they
may
fitly
bee
compared
to
such
Wards
,
who
hauing
a
little
too
great
possessions
,
die
in
their
wardship
,
and
neuer
come
to
the
vse
of
their
lands
:
or
to
the
Patriarches
sacks
,
which
hauing
in
them
both
corne
and
mony
,
had
no
further
vse
of
either
,
but
to
bee
worne
out
in
keeping
them
.
In
which
respect
,
the
miser
and
slaue
of
wealth
is
said
,
not
to
be
rich
,
but
,
as
it
were
rich
,
because
in
his
abundance
his
Idoll
and
auarice
keepe
him
poore
.
So
the
Wise
man
saith
;
that
there
is
that
maketh
himselfe
rich
,
and
Pro
.
13.
7.
hath
nothing
;
and
that
maketh
himselfe
poore
,
hauing
great
riches
:
because
,
though
he
haue
much
in
possession
,
yet
he
Luk
14.
11.
Eccles
.
5.
10.
hath
nothing
in
vse
:
and
therefore
(
as
one
obserueth
)
well
might
the
couetous
man
who
had
bought
the
farme
say
,
that
he
went
to
see
it
,
seeing
as
the
Wise
man
saith
,
they
haue
no
further
vse
of
their
wealth
but
to
looke
vpon
it
.
Now
what
difference
is
there
betweene
wanting
it
,
and
thus
hauing
it
,
seeing
they
haue
their
riches
no
otherwise
then
the
Phorcides
had
their
eye
,
which
(
in
a
poeticall
fiction
,
moralized
by
these
misers
)
are
saide
to
haue
kept
it
locked
vp
in
a
box
,
where
as
they
in
the
meane
time
going
abroad
,
were
ready
to
fall
into
the
pits
and
ditches
for
want
of
sight
,
Stobaeus
Ser
.
97.
Tom
.
2.
till
at
last
by
force
it
was
taken
from
them
.
Finally
,
where
as
good
masters
spare
their
seruants
in
their
old
age
,
letting
them
take
some
rest
after
their
painfull
labours
,
and
after
faithfull
seruice
performed
,
make
them
free
men
,
and
set
them
at
liberty
:
contrariwise
,
these
cruell
tyrants
neuer
fauour
their
bondslaues
,
but
the
more
faithfull
seruice
they
haue
done
them
,
the
more
heauy
burthens
they
impose
vpon
them
:
neither
will
they
euer
suffer
them
to
come
out
of
their
apprentiship
,
and
to
rest
from
their
drudgery
;
but
euen
when
they
are
old
and
decrepit
,
and
(
as
it
were
)
haue
one
foote
already
in
the
graue
,
they
still
turmoile
them
with
feares
and
carking
cares
,
and
make
them
to
trudge
on
euerie
base
arrand
which
promiseth
gain
,
when
they
cannot
go
without
a
staffe
.
And
that
which
is
worst
of
all
,
they
daily
spend
and
tire
them
,
not
only
in
painfull
but
also
in
sinfull
seruices
,
making
thē
most
vnconscionably
to
lie
,
dissemble
sweare
,
&
forsweare
,
deceiue
with
fraud
,
and
oppresse
with
crueltie
,
all
with
whom
they
deale
;
and
that
when
they
are
ready
to
leaue
the
world
,
indangering
themselues
in
most
desperate
maner
to
eternal
destruction
,
&
that
for
no
further
profit
in
respect
of
their
owne
vse
,
but
that
they
may
haue
a
name
to
haue
left
much
to
their
heires
and
executors
.
And
therefore
seeing
this
worldly
wealth
immoderately
loued
,
doth
bring
it
owners
into
this
cruell
seruitude
,
let
this
serue
to
weane
our
hearts
from
this
excessiue
loue
.
For
(
as
one
saith
)
wee
are
most
masters
of
our
riches
,
when
we
least
couet
them
;
and
where
as
couetous
men
by
greedy
Auaru●
terrena
esurit
vt
mendicus
,
fidelis
contemnit
vt
dominus
:
ille
possidendo
mendicat
,
iste
contemnendo
seruat
.
Bernard
.
super
Cantica
.
Serm
.
21.
hungring
after
them
,
doe
shew
themselues
base
beggers
,
and
drudging
seruants
;
the
faithfull
by
contemning
them
,
approue
themselues
to
be
th●●
masters
and
true
owners
;
the
one
beggeth
in
keeping
them
,
the
other
keepeth
in
contemning
them
.
Neither
let
any
man
excuse
his
greedy
auarice
in
pinching
his
backe
and
belly
for
the
loue
of
his
golden
idoll
,
by
pretending
his
charge
of
children
;
for
God
neuer
taught
any
to
rob
himselfe
,
to
enrich
his
children
,
nor
to
depriue
himselfe
of
necessaries
,
that
hee
may
leaue
vnto
them
superfluities
,
wherewith
they
may
play
the
prodigals
in
riotous
spending
them
,
as
their
predecessors
haue
plaied
the
wretched
misers
,
in
greedy
gathering
them
;
for
the
Lord
giueth
his
giftes
to
bee
enioyed
by
those
vpon
whome
hee
bestoweth
them
;
and
would
haue
that
alone
laid
vp
for
posterity
,
which
may
be
honestly
and
christianly
spared
from
naturall
,
ciuill
,
and
religious
vses
,
taking
vpon
himselfe
the
care
of
prouiding
for
posterity
,
when
their
predecessors
cannot
by
lawfull
means
lay
vp
for
them
sufficient
plenty
.
Againe
,
let
them
remember
,
that
God
hath
not
giuen
them
children
to
bee
causes
or
excuses
of
their
couetousnesse
,
and
therfore
when
they
thus
abuse
them
,
as
occasions
to
increase
their
auarice
,
they
may
iustly
feare
,
that
God
in
his
displeasure
will
take
them
away
,
that
so
depriuing
them
of
these
figge-leaues
of
vaine
excuses
,
their
couetousnesse
may
lie
open
and
naked
,
when
as
it
still
continueth
as
raging
and
violent
as
it
was
before
.
For
that
children
are
not
the
true
causes
of
their
greedy
scraping
,
it
may
appeare
,
in
that
many
who
haue
them
,
are
liberall
;
and
many
who
want
them
,
most
wretchedly
miserable
;
some
being
neuer
wearie
of
gathering
,
who
haue
but
few
or
none
,
and
some
laying
vp
but
little
,
who
haue
a
great
many
;
whereby
it
appeareth
,
that
it
is
not
care
of
their
children
which
maketh
them
Chrys
Homil
.
68.
ad
p●p
.
Tom
.
5.
thus
greedy
in
scraping
,
but
the
insatiable
disease
of
their
mind
which
tormenteth
them
with
hunger
,
if
they
bee
not
continually
feeding
it
with
new
supplies
.
Finally
,
voluptuous
pleasures
,
when
me●
set
their
hearts
§.
Sect
.
10.
vpon
them
,
make
them
of
free
men
to
become
vassals
and
That
voluptuous
pleasures
make
men
to
become
slaues
and
seruants
.
seruants
,
spending
all
their
thoughts
,
strength
,
and
time
,
either
in
procuring
,
or
inioying
them
,
if
at
least
they
may
be
said
to
inioy
that
,
which
in
m●st
tyrannous
manner
doth
inthrall
and
ouer-rule
them
:
for
they
are
content
to
lose
their
liberty
to
haue
their
delight
.
They
set
all
aside
,
which
may
either
concerne
their
credit
or
profit
,
that
they
may
serue
their
lusts
,
and
cannot
so
well
be
said
to
buy
pleasures
to
please
their
carnall
appetites
,
as
wholly
to
sell
themselues
ouer
vnto
pleasures
,
not
caring
to
bee
their
slaues
,
so
they
may
inioy
their
company
.
And
thus
the
glutton
is
a
seruant
to
his
own
belly
,
&
the
drunkard
to
his
filthy
appetite
,
spending
all
their
time
in
furnishing
and
feeding
at
full
tables
,
and
in
procuring
and
drinking
delicate
wines
,
and
most
pleasing
drinks
.
The
which
masters
they
serue
with
such
seruile
obedience
,
that
the
Apostle
doubteth
not
to
call
them
belly-gods
,
seeing
they
not
onely
haue
all
their
seruice
both
of
body
and
mind
,
but
also
performed
with
all
deuotion
.
And
thus
also
the
whoremaster
becommeth
a
slaue
,
not
onely
to
his
filthy
lust
,
which
maketh
him
to
neglect
all
duty
to
God
,
his
neighbour
,
and
himselfe
,
and
not
caring
for
health
,
person
,
nor
estate
,
to
runne
at
the
command
of
his
concupiscence
into
all
desperate
dangers
;
but
also
becommeth
a
most
slauish
seruant
to
his
harlot
,
being
wholly
at
her
command
,
running
when
she
appointeth
,
comming
when
she
calleth
,
going
away
when
shee
biddeth
,
giuing
when
she
asketh
,
and
fearing
when
she
threatneth
.
Neither
is
this
seruitude
to
worldly
pleasures
and
our
owne
voluptuousnesse
light
,
or
the
euils
few
which
they
cause
vnto
vs
:
for
no
enemie
can
be
so
tyrannous
,
or
bring
vpon
any
so
many
and
greeuous
mischiefes
,
as
these
carnall
pleasures
,
when
once
they
haue
got
men
into
their
thraldome
and
subiection
.
For
they
doe
not
onely
hold
the
body
in
most
cruell
bondage
,
making
it
to
spend
it selfe
,
consume
it
strength
,
and
exposing
it
to
innumerable
sicknesses
and
diseases
,
but
also
tyrannize
ouer
the
soule
,
infatuating
the
vnderstanding
,
and
so
captiuing
the
will
,
heart
,
and
affections
,
that
they
ar●
in
loue
with
their
seruitude
,
and
doe
not
so
much
as
desire
to
be
set
at
liberty
,
but
being
made
sluggish
and
slothfull
with
this
spirituall
lethargie
,
they
forget
the
ioyes
of
heauen
,
and
that
true
happinesse
of
reasonable
creatures
,
and
take
all
their
delight
and
contentment
in
wallowing
themselues
like
filthy
swine
,
in
the
stinking
puddle
of
carnall
pleasures
.
The
which
maketh
the
estate
of
wordly
epicures
desperate
and
●emedilesse
because
they
are
in
loue
with
their
diseases
,
and
hate
the
medicines
whereby
they
might
be
cured
.
And
as
it
is
said
of
Vlysses
retinue
,
that
hauing
drunke
those
impoisoned
cuppes
which
Circes
had
prepared
for
them
,
and
being
by
them
transformed
into
beasts
,
they
were
so
in
loue
with
their
brutish
condition
,
that
they
would
not
againe
bee
transformed
into
men
:
so
these
worldly
Epicures
,
(
in
whom
this
is
truely
moralized
)
being
by
this
notorious
witch
of
carnall
pleasures
infatuated
in
their
vnderstandings
,
and
turned
into
beasts
,
are
so
delighted
with
this
brutish
estate
,
that
they
cannot
be
perswaded
to
leaue
their
brutishnesse
,
and
to
liue
as
becommeth
reasonable
men
,
&
much
lesse
as
it
beseemeth
the
calling
of
Christians
.
And
as
it
is
said
of
the
Torpedo
fish
,
that
it
is
of
such
a
poysonous
&
venemous
nature
,
that
if
it
but
touch
the
line
of
him
that
angleth
,
the
poyson
is
therby
deriued
to
the
rod
,
and
from
thence
to
the
hand
,
whereby
he
is
presently
so
stupified
and
benummed
that
he
loseth
his
strength
,
and
the
vse
of
his
l●mmes
:
so
when
these
poisonous
pleasures
doe
but
get
the
lest
acquaintance
,
and
as
it
were
but
touch
voluptuous
minds
,
they
are
not
onely
made
brutish
,
but
euen
so
benummed
and
sensles
,
that
they
haue
no
power
to
moue
in
any
good
action
.
The
which
remidilesse
bondage
of
worldly
Epicures
,
one
expresseth
after
this
maner
:
Doest
thou
(
saith
he
)
thinke
those
freemen
,
or
cleare
from
diseases
,
whome
pleasures
haue
barbarously
bound
and
enthralled
?
why
,
though
they
haue
not
a
chaine
to
tie
them
,
yet
their
owne
luxuriousnesse
holdeth
them
fast
in
bonds
with
vnauoidable
tenacity
;
and
being
fallen
into
Hieron
.
epist
.
ad
aegrotum
amicum
.
Tom
.
4.
the
snares
of
beastly
pleasures
,
(
as
the
bird
catched
by
the
subtlety
of
the
fowler
)
the
more
they
labour
and
striue
to
escape
,
the
more
they
are
entangled
and
ensnared
.
So
that
if
any
man
would
retaine
his
pretious
liberty
,
hee
must
carefully
auoide
the
immoderate
loue
of
carnall
delights
,
and
euen
stop
his
eares
against
the
bewitching
tunes
of
Agesilaus
apud
Plut
.
in
Lacon
.
Apothegm
.
l.
1.
these
pleasing
Syrens
,
that
hee
bee
not
allured
&
caught
in
this
vnrecouerable
thraldom
.
And
if
with
importunity
a
present
of
voluptuous
pleasures
be
forced
vpon
vs
;
let
vs
with
the
wise
Emperour
not
keepe
them
from
our selues
,
&
the
vse
of
others
,
whom
we
desire
to
continue
in
a
generous
and
free
disposition
:
but
carelesly
cast
them
away
to
bee
enioyed
by
such
Helots
and
slaues
,
as
are
of
a
base
qualitie
and
seruile
nature
,
as
better
beseeming
them
,
then
such
as
professe
the
glorious
liberty
of
the
sonnes
of
God
.
Especially
,
considering
that
as
they
take
away
the
freedome
of
men
,
so
much
more
the
liberty
of
Christians
,
making
them
to
become
the
seruants
of
sinne
,
and
slaues
of
sathan
;
and
consequently
vtterly
vnable
to
do
seruice
vnto
God
:
for
they
who
are
addicted
to
voluptuous
pleasures
,
are
ready
to
attain
vnto
the
sinful
fruition
of
thē
,
by
neglecting
all
good
duties
which
they
owe
vnto
God
,
Debilitatem
nobis
indixere
delitiae
,
&
quod
di●
noluimus
,
posse
desiuimus
.
Senec
.
epist
.
56.
and
to
fall
into
any
sinne
which
will
bring
delight
:
and
so
by
continuall
custome
,
their
pleasures
doe
so
weaken
and
seaze
vpon
them
,
that
those
things
which
formerly
they
did
of
will
,
are
now
forced
vpon
them
by
vrgent
necessitie
,
they
being
vtterly
vnable
to
doe
any
otherwise
.
And
therefore
to
conclude
this
point
,
if
we
would
not
lose
the
liberty
both
of
men
and
Christians
,
and
subiect
our selues
to
a
seruile
estate
,
and
most
slauish
condition
,
let
vs
not
set
our
hearts
vpon
,
nor
immoderately
loue
these
worldly
vanities
,
but
vsing
them
as
though
wee
vsed
them
not
,
let
vs
stand
fast
in
that
liberty
wherewith
Christ
hath
set
vs
free
,
and
place
our
affections
vpon
the
sweete
and
comfortable
graces
of
Gods
holy
spirit
,
and
the
eternall
ioyes
of
his
heauenly
kingdome
,
wherein
wee
shall
bee
honoured
,
enriched
,
§
Sect
.
11.
That
abundance
of
worldly
things
bring
enuy
and
hatred
to
their
owners
.
and
delighted
,
without
any
impeachment
to
our
freedome
and
liberty
.
The
fourth
euill
which
abundance
of
these
worldly
things
bringeth
,
is
,
that
they
expose
those
that
haue
them
to
the
enuie
and
hatred
of
those
who
are
about
them
:
for
superiours
spite
at
them
because
they
come
so
neere
them
,
and
inferiours
enuie
them
because
they
are
preferred
before
thē
,
and
equals
hate
them
,
because
they
are
matched
by
them
;
whereas
they
ought
(
as
selfeloue
maketh
them
beleeue
)
to
haue
had
great
preheminence
:
which
maligning
spite
,
and
fretting
enuie
continue
so
long
,
as
they
continue
in
their
worldly
happinesse
;
neither
is
there
any
meanes
to
be
freed
from
them
,
but
by
losing
their
prosperitie
and
becomming
miserable
.
Thus
the
higher
a
man
is
aduanced
in
honors
and
Quò
gloria
maior
eò
propi●r
invidia
.
preferments
,
the
more
commonly
he
is
maligned
,
and
the
greater
his
glorie
is
,
the
greater
also
is
his
enuie
.
Yea
and
that
which
is
worst
of
all
,
those
often
who
are
honoured
with
outward
complement
,
as
cap
and
knee
only
,
haue
inward
grudges
borne
them
from
the
very
heart
,
and
though
they
haue
but
false
glorie
,
yet
they
haue
for
it
true
enuie
.
The
which
is
more
bitter
and
spitefull
,
if
their
ambition
whereby
they
haue
raised
themselues
vp
,
haue
plainly
appeared
in
their
aspiring
.
For
(
as
one
saith
)
ambition
when
it
breaketh
Bernard
.
ad
Episcop
.
Aquit
.
epist
.
127.
out
into
impudencie
doth
lose
his
efficacie
,
and
when
this
wicked
affection
grossely
appeareth
,
it
taketh
no
effect
.
And
therefore
ambition
being
the
mother
of
hypocrisie
,
doth
loue
secret
corners
,
and
as
impatient
of
the
light
,
it
lurketh
in
darknesse
:
but
when
it
lieth
lowest
it
looketh
highest
;
like
one
in
the
bottome
of
a
well
both
dark
and
deepe
,
who
is
better
inabled
hereby
to
see
the
highest
stars
,
with
a
quick
and
strong
sight
,
then
they
who
stand
on
the
top
of
a
steeple
.
For
the
ambitious
man
knoweth
,
that
if
hee
haue
many
witnesses
who
are
able
to
giue
testimonie
of
his
pride
,
it
is
the
next
way
to
hinder
him
of
his
desired
honours
,
seeing
the
more
glorie
is
affected
,
the
lesse
it
is
apprehended
and
obtained
,
when
the
affection
is
discerned
:
for
there
is
nothing
more
inglorious
,
then
to
aspire
vnto
glorie
.
An
example
whereof
we
haue
in
the
Apostles
Iames
and
Iohn
:
for
howsoeuer
Luke
22.
24.
Matth
.
20.
21.
24
the
rest
were
so
ambitious
,
that
there
was
a
great
strife
amongst
them
who
should
be
greatest
,
yet
because
the
aspiring
ambition
of
these
two
brethren
did
more
grosly
break
our
in
their
suit
made
to
our
Sauiour
,
to
sit
on
his
right
hand
,
and
his
left
in
his
kingdome
;
they
hereby
exposed
themselues
to
the
great
disdaine
of
the
rest
of
their
fellowes
.
But
howsoeuer
this
honour
attained
vnto
by
ambitious
aspiring
is
most
maligned
and
enuied
;
yet
that
glorie
and
preferment
,
which
commeth
either
by
inheritance
or
desert
,
wanteth
not
his
share
of
enuie
and
hatred
;
men
being
heerein
naturally
like
night
bats
and
owles
,
who
cannot
without
some
impatiencie
,
and
grudging
,
looke
vpon
the
bright
beames
of
their
neighbours
glorie
,
or
aduancement
.
Thus
Caine
could
not
indure
to
haue
Abel
preferred
before
him
,
Genes
.
4.
though
he
were
farre
more
worthie
of
preferment
.
And
the
Patriarkes
pined
themselues
with
enuie
,
because
Ioseph
was
Gen
37.
4.
11.
deseruedly
preferred
in
his
fathers
loue
:
&
were
filled
with
spite
and
disdaine
,
when
as
he
did
but
dreame
of
his
future
honors
;
which
afterwards
(
they
not
being
able
to
contain
it
any
longer
)
did
burst
out
into
cruel
reuenge
.
Thus
was
meek
Moses
enuied
and
maligned
,
because
God
had
aduanced
Numb
.
16.
3.
and
12.
2.
him
in
place
of
gouernment
aboue
the
rest
;
and
that
not
only
by
Corah
,
and
his
fellow
conspiratours
;
but
euen
by
his
owne
brother
,
and
sister
,
Aaron
,
and
Miriam
,
who
were
next
vnto
him
.
And
thus
though
Saul
,
for
his
deserts
affected
,
and
greatly
aduanced
Dauid
,
yet
when
he
dimmed
his
glorie
,
and
in
the
womens
song
was
preferred
before
him
;
Saul
hath
slaine
his
thousand
,
and
Dauid
his
ten
thousand
;
hee
was
1.
Sam
.
18.
2.
8.
filled
with
wrath
and
enuie
towards
him
,
and
greedily
thirsted
after
his
blood
.
The
like
also
may
bee
said
of
worldly
riches
,
which
when
they
abound
,
expose
their
owners
to
enuie
and
hatred
:
and
the
fatter
that
men
grow
in
their
estates
,
the
leaner
the
enuious
man
waxeth
when
hee
looketh
on
them
.
An
example
whereof
we
haue
in
Isaac
,
who
no
sooner
was
inriched
with
sheepe
and
heards
of
cattell
,
but
presently
the
Philistims
,
among
whom
hee
liued
,
enuied
at
him
.
And
thus
great
Landlords
are
enuied
by
their
poore
tenants
,
when
they
behold
their
large
lordships
:
thus
one
neighbour
enuieth
to
another
his
better
market
,
richer
soile
,
and
more
fruitfull
crop
;
and
thus
among
Merchants
he
is
most
spited
at
by
his
fellowes
,
who
hath
made
the
most
prosperous
vioages
,
and
hath
with
vnexpected
speede
attained
vnto
abundance
of
wealth
.
Finally
,
howsoeuer
a
man
would
think
that
worldly
pleasures
were
so
base
and
contemptible
,
that
they
were
beneath
the
reach
of
enuie
which
looketh
vpward
,
and
hath
it
sight
alwaies
fixed
on
high
obiects
;
yet
when
these
carnall
delights
,
which
are
in
their
owne
nature
low
,
are
aduanced
and
extolled
by
mens
ouer
partiall
iudgements
and
opinions
,
they
also
presently
become
the
marke
of
enuie
;
euery
one
being
readie
to
spite
at
their
neighbours
,
when
they
see
them
wallowing
in
these
earthly
pleasures
;
especially
if
themselues
want
necessaries
,
notwithstanding
they
tire
both
bodie
and
minde
with
painfull
labour
.
Now
the
reason
why
the
abundance
of
worldly
benefits
is
thus
accompanied
with
enuie
and
hatred
,
is
,
because
being
finite
▪
there
is
but
a
certaine
measure
of
them
;
so
that
the
more
some
abound
,
the
more
of
necessitie
must
others
want
:
and
into
the
more
parts
these
earthly
things
are
diuided
,
the
smaller
share
must
euery
one
haue
,
to
whom
they
are
thus
distributed
.
And
therefore
men
louing
and
setting
their
hearts
vpon
these
vanities
,
do
enuie
and
grudge
that
others
should
enioy
that
which
they
desire
;
because
their
hauing
it
,
is
the
cause
why
they
want
it
,
or
at
least
why
their
portion
is
the
lesse
,
so
as
they
cannot
haue
it
in
that
quantitie
which
they
could
wish
;
seeing
a
finite
and
limited
proportion
or
quantitie
,
must
of
necessitie
become
so
much
the
lesse
in
the
seueral
parts
,
by
how
much
the
whole
is
more
often
diuided
.
And
therfore
seeing
worldly
prosperitie
and
the
abundance
of
these
earthly
things
,
doe
bring
as
much
enuie
when
wee
haue
them
,
as
miserie
when
wee
want
them
;
and
will
scarce
counteruaile
with
their
profit
and
benefit
,
the
discontent
which
they
bring
with
them
through
this
malignitie
and
spite
,
especially
when
this
malice
and
enuie
,
being
armed
with
power
,
is
readie
continually
to
make
anothers
happinesse
a
sufficient
cause
of
quarrell
,
&
to
take
sharpe
reuenge
,
because
they
presumed
to
receiue
the
worlds
proffered
fauours
;
let
vs
not
too
much
affect
these
maligned
vanities
,
but
wholly
set
our
hearts
vpon
those
heauenly
honours
,
ioyes
,
and
treasures
,
which
being
infinite
,
are
not
diminished
when
they
are
communicated
to
many
;
but
are
rather
infinitely
multiplied
and
increased
by
this
communion
,
euerie
one
hauing
them
wholly
to
himselfe
,
and
by
vertue
of
their
perfect
loue
inioying
them
wholly
in
euery
one
of
their
fellow
saints
and
brethren
.
So
that
ones
fruition
of
these
glorious
ioyes
,
is
so
farre
from
procuring
anothers
want
,
and
enuie
vnto
themselues
;
that
the
more
they
are
in
number
,
the
more
their
ioyes
are
multiplied
;
for
the
more
they
loue
,
the
more
their
ioyes
are
increased
,
and
the
more
they
are
increased
by
this
communion
,
the
more
they
loue
.
The
fifth
euill
accompanying
these
earthly
things
,
is
,
that
§.
Sect
.
12.
That
worldly
things
are
the
causes
of
all
emnitie
and
discord
.
as
they
procure
secret
enuie
,
so
also
they
are
the
common
causes
of
open
emnitie
,
discord
and
contention
;
and
that
not
only
betweene
strangers
,
but
euen
the
dearest
friends
,
and
neerest
kinred
;
brother
falling
out
with
brother
,
and
the
father
with
the
childe
,
when
this
bone
of
worldly
vanities
,
as
the
matter
of
contention
,
is
cast
amongst
them
.
So
the
Apostle
Iames
saith
,
that
warres
,
contentions
,
and
bitter
enuying
Iames
4.
1.
one
another
,
proceed
from
these
carnall
lusts
,
which
fight
in
the
members
of
greedie
worldlings
,
whereby
one
coueteth
that
which
another
enioyeth
,
and
are
filled
with
enuie
and
indignation
,
when
they
faile
of
their
desire
.
For
when
men
haue
set
their
hearts
on
these
earthly
trifles
,
and
haue
made
them
their
idols
,
louing
them
more
dearely
then
Ionathan
Dauid
,
yea
then
the
saluation
of
their
owne
soules
;
then
all
inferiour
loues
must
needs
giue
place
,
and
when
they
crosse
the
other
are
turned
into
spite
and
hatred
.
And
from
hence
it
commeth
that
worldlings
are
readie
to
lose
their
friends
,
for
the
getting
of
these
worldly
vanities
,
to
neglect
all
duties
which
they
owe
to
kinred
and
acquaintance
,
when
they
hinder
their
hopes
,
and
will
not
stand
with
their
carnall
desires
;
to
circumuent
them
by
fraud
and
deceit
,
and
to
offer
wrongs
and
iniuries
,
iniustice
,
and
all
kinde
of
oppression
,
that
they
may
by
diminishing
their
estate
increase
their
owne
,
and
seaze
into
their
hands
as
a
prey
those
things
which
they
thus
dearely
loue
.
Which
when
the
other
,
who
affect
them
as
much
as
they
,
doe
once
discerne
and
perceiue
,
they
become
mortall
foes
,
burning
in
hatred
and
desire
of
reuenge
,
and
defending
their
owne
with
all
their
power
,
as
much
now
for
hatred
of
them
who
would
rob
them
of
their
iewels
,
as
for
the
loue
which
they
beare
to
these
things
themselues
.
As
then
this
loue
of
earthly
things
,
doth
take
away
that
communitie
,
which
should
be
among
friends
;
whilest
euery
one
desireth
to
haue
a
proprietie
in
the
things
which
he
affecteth
,
both
in
respect
of
their
possession
,
and
also
of
their
fruition
and
vse
;
so
doe
they
with
eagernes
,
proportionable
to
this
loue
,
defend
this
proprietie
;
and
because
their
right
is
sometime
ambiguous
,
and
doubtfull
in
it selfe
,
and
sometime
in
their
opinion
only
(
selfeloue
casting
a
vaile
before
their
eyes
)
;
they
fall
into
emnitie
and
contention
,
both
challenging
a
right
and
propriety
vnto
the
things
they
Nihil
inde
concupiscamus
,
vnde
rixa
est
inter
competitores
.
Senec
.
epist
.
14.
loue
.
Which
contentions
and
vnfriendly
brawles
can
no
otherwise
be
auoided
,
then
either
by
not
hauing
,
or
immoderatly
louing
the
matter
or
occasion
of
their
discord
.
Thus
honours
are
the
causes
of
emnity
amongst
men
,
whilest
they
striue
who
shall
haue
them
,
or
detract
from
one
anothers
praise
,
or
do
not
giue
expected
commendations
;
or
are
ready
to
supplant
their
best
respected
friends
when
they
stand
in
their
way
,
and
hinder
their
rising
;
not
sticking
to
vse
al
fraud
and
deceit
,
lying
and
dissembling
,
nor
to
commit
any
outrage
,
wronging
and
oppressing
,
killing
and
destroying
,
those
who
being
ouerthrowne
,
may
inrich
them
with
their
glorious
spoyles
;
or
doe
by
their
standing
against
them
keepe
them
back
from
enioying
their
ambitious
desires
.
Wherein
they
make
no
difference
of
friendship
or
kinred
;
for
if
once
they
be
possessed
and
haunted
with
this
proud
furie
,
they
are
readie
to
make
warre
against
their
owne
brethren
,
to
ouerthrow
their
familie
,
and
professe
open
emnitie
against
their
owne
fathers
,
if
they
doe
but
stop
them
in
their
eager
pursuit
Tu
potes
vnanimes
a●mare
in
prael●a
fratres
Atq●e
●dus
versar●
dom●s
.
Oratio
Iunonis
ad
Alecto
,
apud
Vngil
.
Ae●cid
.
lib
.
7.
of
honour
and
preferment
.
So
also
what
so
great
cause
is
there
of
emnitie
and
contention
,
as
worldly
riches
?
which
being
immoderatly
loued
,
do
cause
men
to
offer
any
wrong
or
iniurie
vnto
their
neighbours
,
which
may
further
them
to
the
fruition
of
that
which
they
so
much
affect
.
For
whilest
all
desire
to
haue
them
in
abundance
,
and
in
respect
of
their
limitted
quantitie
they
must
of
necessitie
be
but
in
the
possession
of
a
few
,
hence
it
is
that
they
continually
striue
and
contend
,
who
shall
haue
the
preheminence
of
seazing
vpon
,
and
possessing
this
golden
bootie
.
And
because
selfeloue
so
Vbi
pecuniae
sunt
,
ibi
inimicitiarum
ac
mille
contentionum
est
fundamentum
ac
basi●
.
Chrysost
.
in
Mat
.
28.
Homil
.
91.
blindeth
men
that
euery
one
thinketh
himselfe
worthiest
,
and
iudgeth
his
least
shew
of
title
,
the
best
right
;
they
are
readie
to
incroach
vpon
their
neighbours
,
and
to
intitle
themselues
vnto
their
possessions
;
if
they
be
strong
enough
seazing
vpon
them
by
force
and
violence
;
or
if
they
want
this
tyrannous
and
ouerbearing
power
,
they
will
endeuour
secretly
to
circumuent
them
by
fraud
and
deceit
;
or
openly
vnder
colour
of
law
to
prey
vpon
their
estates
.
Neither
is
there
any
thing
more
common
then
this
,
among
couetous
worldlings
;
vnto
whom
riches
is
the
fuell
of
their
contentions
,
which
being
set
a
fire
with
their
burning
concupiscence
,
flame
out
into
wrath
and
emnitie
.
So
that
(
as
one
saith
)
if
they
had
not
iust
men
among
them
,
which
whilest
they
striue
to
make
peace
&
part
these
contending
theeues
,
doe
become
a
bootie
vnto
them
both
,
they
would
deuoure
one
another
with
their
eager
contentions
;
like
famished
Chrysost
.
in
Epist
.
ad
Eph.
4.
Homil
.
9.
tom
.
4
wilde
beasts
,
which
with
mortall
furie
would
,
when
hunger
pincheth
them
,
fight
with
those
of
their
owne
kinde
,
that
after
the
conquest
they
might
prey
vpon
them
,
if
there
were
not
some
harmelesse
lambes
neere
vnto
them
,
which
part
this
strife
,
by
becomming
a
more
easie
prey
vnto
them
both
.
And
as
this
is
to
be
daily
obserued
amongst
ordinary
neighbours
,
so
no
where
more
commonly
then
amongst
most
intimate
friends
,
and
neerest
kinred
,
where
by
reason
of
their
intercourse
of
dealing
,
or
occasion
of
diuiding
their
conioined
right
,
euery
one
being
to
haue
that
portion
which
their
predecessours
left
them
,
there
are
vsually
the
most
hot
contentions
,
and
most
implacable
emnitie
.
Yea
this
strife
and
discord
is
not
only
caused
whilest
men
labour
to
robbe
one
another
of
their
right
,
but
euen
when
they
prouide
for
them
in
abundance
,
and
only
for
a
time
keepe
them
back
from
the
enioying
these
rich
possessions
,
which
they
so
eagerly
couet
.
In
which
respect
it
may
be
truly
said
,
that
he
who
gathereth
much
,
maketh
his
heire
his
enemie
;
it
being
a
sufficient
quarrell
and
cause
of
emnitie
,
that
hee
liueth
ouer
long
,
so
as
hee
cannot
vulture-like
prey
vpon
him
;
and
the
greater
his
gaine
shall
be
after
his
predecessours
death
,
the
greater
is
his
griefe
because
hee
is
not
dead
already
;
and
the
greater
his
ioy
when
he
is
departed
.
Neither
is
this
onely
to
bee
obserued
amongst
worldlings
,
but
euen
among
Gods
faithfull
seruants
,
who
as
they
are
the
more
corrupted
with
the
loue
of
riches
,
so
are
they
more
apt
vpon
their
occasion
,
to
raise
sutes
and
contentions
one
against
another
;
as
we
may
see
in
the
example
of
the
Corinthians
,
who
for
this
corruption
are
1.
Cor
.
6.
reproued
by
the
Apostle
.
The
like
may
be
said
of
voluptuous
pleasures
,
which
being
immoderately
loued
are
the
common
causes
of
emnitie
and
dissension
,
when
as
one
man
encrocheth
vpon
anothers
delights
,
and
vseth
any
meanes
to
restraine
him
from
these
pleasures
,
which
hee
so
fondly
affecteth
,
that
he
is
ready
in
a
mortall
quarrell
to
hazard
his
life
,
rather
then
to
bee
depriued
of
that
which
his
soule
so
entirely
loueth
.
And
therefore
seeing
these
worldly
things
,
which
in
themselues
are
scarce
worth
the
desiring
,
are
the
common
causes
of
so
much
iarring
discord
,
and
implacable
emnitie
,
let
vs
not
set
our
hearts
vpon
them
,
but
vpon
Gods
spirituall
graces
,
which
the
more
they
abound
among
men
,
the
more
also
is
their
loue
and
peace
increased
;
and
on
the
heauenly
ioyes
of
Gods
kingdome
,
wherewith
all
being
fully
satisfied
,
there
can
bee
no
cause
of
emnitie
about
them
:
yea
because
euery
one
shall
haue
so
much
,
that
he
can
hold
no
more
;
and
yet
through
the
perfection
of
our
loue
shall
enioy
the
happinesse
of
all
others
;
therefore
the
more
they
haue
,
the
more
wee
shall
loue
them
,
being
(
as
it
were
)
the
rich
treasuries
of
our
ioyes
,
and
the
meanes
whereby
they
are
infinitely
multiplied
by
communication
;
wheras
they
vnto
which
we
haue
a
propriety
,
are
so
great
in
respect
of
vs
who
are
full
of
them
,
that
they
doe
not
admit
of
any
increase
.
Lastly
,
the
more
men
abound
with
these
worldly
benefits
,
§.
Sect
.
13.
That
worldly
things
expose
their
owners
to
innumerable
dangers
.
the
more
subiect
they
are
to
innumerable
dangers
,
because
euery
one
is
ready
to
doe
them
a
mischiefe
,
not
onely
out
of
their
enuie
and
emnitie
,
which
they
beare
towards
them
in
respect
of
their
great
prosperity
;
but
for
the
loue
that
they
haue
to
their
estates
,
which
maketh
them
most
ready
vpon
all
occasions
to
destroy
the
owner
,
either
that
the
obiect
of
their
enuie
being
remoued
,
they
may
bee
freed
from
this
pining
disease
,
and
grow
into
better
liking
;
or
that
being
destroyed
,
they
may
prey
vpon
them
,
and
take
into
their
hands
the
things
which
they
possessed
,
as
Ahab
did
Nab●ths
vineyard
.
To
which
purpose
the
Wise
man
saith
,
Pro
.
1.
30.
that
the
prosperity
of
fooles
destroyeth
them
;
not
only
as
it
encourageth
them
in
the
waies
of
sinne
,
which
bring
eternall
destruction
to
their
soules
,
but
also
as
it
exposes
their
persons
and
estates
to
a
temporall
destruction
here
in
this
life
.
For
who
in
the
time
of
peace
are
so
much
endangered
to
the
trecherie
and
falshood
of
sycophants
and
slanderers
,
as
they
whose
prosperity
maketh
them
a
fit
prey
to
bee
seazed
on
?
for
whereas
they
neuer
regard
those
who
are
of
meane
quality
,
as
being
the
obiect
rather
of
pitie
,
then
of
enuy
,
and
can
with
their
spoile
bring
no
profit
;
they
bend
all
their
forces
against
those
who
are
in
a
prosperous
estate
,
making
them
guiltie
,
because
they
are
rich
,
and
thinking
it
a
sufficient
quarrell
against
their
peace
and
safety
,
because
they
haue
somthing
in
their
possession
which
they
desire
to
seaze
vpon
,
they
being
ready
to
seeke
their
destruction
not
so
much
for
hatred
to
their
persons
,
as
for
loue
to
their
riches
,
pleasures
or
preferments
,
that
they
may
out
of
their
ruine
raise
their
owne
estate
.
Like
vnto
hunters
which
pursue
the
sillie
beasts
,
hauing
no
other
quarrell
vnto
them
,
but
because
they
presume
euery
day
to
weare
such
rich
furs
,
as
are
fit
for
kings
on
their
greatest
festiuals
:
or
vnto
fishermen
,
which
make
a
prey
of
the
poore
shelfish
,
for
the
precious
pearle
which
they
keepe
in
their
weake
holds
,
as
better
beseeming
princes
sitting
on
their
royall
throne
,
then
the
worthles
muskle
which
tumbleth
in
the
mud
.
So
likewise
in
common
calamities
who
are
more
exposed
to
dangers
,
then
they
who
are
most
noted
,
and
most
enuied
?
and
who
are
more
in
the
eye
and
enuie
of
all
,
which
are
readie
to
destroy
,
then
they
who
haue
high
places
,
and
great
wealth
?
It
is
not
the
poore
cottager
,
Minus
in
paruis
fortuna
furit
●
leniusque
ferit
lentora
.
D●us
.
Senec
.
in
Troade
.
but
the
rich
alderman
that
inticeth
the
forraging
souldier
to
the
spoile
:
it
is
not
the
sillie
pioner
,
or
common
souldier
that
is
the
marke
of
the
cunning
musketiere
,
but
the
gallant
captaine
,
and
great
commander
:
and
in
bloodie
battels
the
death
of
a
good
leader
is
more
desired
by
his
enemies
,
then
of
his
whole
companie
:
and
the
life
of
the
king
or
generall
of
the
field
is
more
sought
for
,
then
of
halfe
the
armie
.
And
as
the
skilfull
archer
doth
not
make
choice
of
the
least
and
dimmest
marke
(
or
though
hee
should
,
were
not
like
to
hit
it
)
but
of
that
which
is
fairest
and
brightest
,
because
it
seemeth
to
inuite
the
eye
,
and
to
giue
vnto
him
some
hope
of
hitting
:
and
as
the
cunning
markeman
letteth
passe
the
rascall
deere
,
and
leuelleth
his
killing
arrow
at
the
fattest
in
the
heard
;
so
the
more
flourishing
a
mans
estate
is
,
and
the
more
goodly
shew
he
maketh
in
the
eies
of
men
,
the
fairer
marke
he
is
for
mischiefe
to
shoot
at
,
and
the
likelier
he
is
to
be
hit
,
and
deadly
wounded
with
the
piercing
arrowes
of
armed
enuie
and
powerfull
malice
;
seeing
like
the
glowworme
he
is
readie
in
the
night
of
danger
to
discouer
himselfe
with
his
owne
remarkeable
brightnesse
,
so
as
hee
cannot
flie
the
pursuer
,
but
lighteth
as
it
were
a
candle
for
the
destroyer
to
find
him
.
So
that
a
mans
life
and
state
is
neuer
in
more
danger
of
being
eclipsed
,
then
when
they
are
in
the
full
of
prosperitie
;
nor
he
euer
more
in
perill
to
be
catched
and
insnared
in
the
nets
of
mischiefe
,
then
when
hee
is
securely
preying
vpon
these
alluring
baites
.
For
he
hath
many
corriuals
in
his
loue
,
who
would
willingly
by
his
death
make
a
passage
for
their
Periculosè
custoditur
quod
multis
placet
.
Quicquid
nobis
temporaliter
mundus
arridet
magis
est
periculum
quam
ornamentum
nostrum
.
Aug.
Serm
.
53.
tom
.
10.
In
diuitijs
qui
requiescit
magis
superbus
efficitur
,
quam
securus
.
Aug.
de
Catechiz
.
rudib
.
cap
.
16.
hopes
;
and
he
cannot
want
danger
who
enioyeth
alone
,
that
which
is
desired
of
many
;
seeing
the
loue
of
his
estate
procureth
hatred
to
himselfe
.
To
which
purpose
one
saith
,
that
all
those
temporoll
benefits
with
which
the
world
seemeth
to
pleasure
his
fauourites
,
are
rather
dangerous
snares
to
catch
vs
,
then
ornaments
to
adorne
vs
;
in
which
who
so
resteth
and
reposeth
any
confidence
,
hath
more
pride
,
then
cause
of
security
.
And
as
these
worldly
things
doe
expose
vs
to
the
assault
,
and
lay
vs
open
to
the
wounds
of
enemies
;
so
when
they
doe
strike
and
pierce
vs
with
their
enuenomed
arrowes
,
these
wounds
which
they
make
are
more
deepe
and
desperate
.
For
whereas
a
man
loseth
a
small
estate
with
small
griefe
,
because
there
is
but
little
losse
,
and
that
easily
repaired
and
recouered
;
these
great
estates
being
ruined
bring
also
great
sorrow
;
because
there
is
much
losse
,
and
no
hope
of
rising
and
reuiuing
left
,
seeing
they
haue
had
so
deep
a
downefall
,
from
so
loftie
and
high
a
standing
.
And
as
they
hazard
vs
to
be
spoiled
of
our
liues
and
liberties
by
open
enemies
;
so
they
much
more
endanger
vs
to
more
secret
and
pernicious
foes
,
pleasing
parasites
,
and
smoothing
flatterers
;
whose
speeches
deliuered
by
falshood
,
and
receiued
with
selfe-loue
,
tend
to
the
robbing
vs
of
all
vertue
,
and
spirituall
grace
,
and
to
the
vtter
destruction
both
of
our
soules
and
bodies
;
for
it
is
this
honie
of
worldly
prosperity
which
inticeth
these
hungrie
flies
to
come
vnto
vs
;
which
whilest
they
sucke
,
they
defile
vs
with
their
flatteries
,
and
emptie
vs
of
all
good
,
that
they
may
fill
their
owne
bellies
Whereby
it
appeareth
,
that
these
worldly
things
which
§.
Sect
.
14.
That
honours
are
accompanied
with
many
dangers
.
men
so
fondly
affect
,
doe
not
free
them
from
dangers
,
but
rather
expose
them
to
innumerable
perils
both
open
and
violent
,
and
such
also
as
are
trecherous
and
secret
;
which
wee
shall
yet
more
plainely
discerne
if
wee
consider
some
particulars
.
For
who
seeth
not
that
those
who
are
aduanced
to
the
highest
pitch
of
honours
,
are
daily
indangered
to
the
greatest
downefals
?
and
whereas
they
who
stand
on
the
In
imo
qui
iacet
,
non
ex
alto
cadit
.
plaine
ground
,
are
not
likely
to
fall
;
or
if
they
doe
,
sustaine
no
hurt
;
they
who
are
caried
to
the
top
of
the
high
pinacle
of
preferment
,
cannot
faile
their
footing
,
but
they
are
indangered
by
a
grieuous
fall
to
bee
mortally
bruised
.
Vnto
which
they
are
daily
subiect
,
both
through
hatred
which
men
beare
to
their
persons
,
and
for
their
loue
to
their
places
and
preferments
;
for
ouertopping
all
their
inferiours
with
sterne
pride
,
and
by
their
commanding
and
ouerruling
power
forcing
in
them
awefull
respect
;
by
being
thus
seruilely
feared
,
they
also
find
cause
of
fearing
,
hauing
endangered
themselues
to
all
whom
they
haue
wronged
by
pride
,
tyrannie
,
and
iniustice
,
who
watch
but
for
a
day
,
and
fit
opportunitie
Multis
timendi
attulit
causas
timeri
posse
.
Senec
.
epist
.
14.
of
practising
cruel
reuenge
.
Or
if
they
haue
no
quarrel
to
their
persons
,
yet
the
loue
which
they
beare
to
their
honourable
preferments
,
maketh
them
willing
and
ready
to
supplant
and
ouerthrow
them
,
when
as
they
conceiue
but
the
least
hope
of
rising
by
their
fall
.
In
respect
whereof
they
who
are
aduanced
to
these
high
places
are
fitly
compared
to
those
,
who
with
great
labour
and
difficulty
climbe
vp
to
the
top
of
some
high
promontory
,
and
steepe
rocke
;
where
they
are
not
onely
in
danger
of
falling
,
by
their
owne
slips
,
but
also
are
exposed
to
stormes
and
tempests
,
and
endangered
to
be
strucken
and
blasted
with
thunder
and
lightning
.
For
daily
are
they
in
perill
of
perishing
by
secret
conspiracies
,
or
open
violence
,
like
vnto
loftie
turrets
in
the
time
of
a
siege
,
which
are
either
battered
by
force
,
as
being
the
fairest
mark
for
the
canon
to
play
vpon
,
or
vndermined
with
subtiltie
.
For
in
the
time
of
trouble
and
common
calamity
,
these
great
potentates
haue
the
same
priuiledge
that
high
trees
haue
in
the
furious
storme
,
which
are
through
their
height
shrowdly
shaken
,
if
not
quite
ouerturned
and
rooted
vp
,
when
the
low
shrubs
are
out
of
danger
;
or
that
which
great
fish
haue
aboue
the
little
frie
,
when
they
are
taken
in
the
same
net
,
who
are
reserued
for
the
dresser
,
being
fit
to
feed
vpon
.
&
to
benefit
the
taker
;
whereas
the
small
ones
are
cast
againe
into
the
water
,
because
they
are
vnprofitable
and
of
little
worth
.
An
2.
King
.
25.
7.
12.
Sed
nulla
aconita
bibuntur
●
fictilibus
:
tunc
illa
time
cum
pocula
sumes
●
gemmata
,
&
lato
Setinum
ardebit
in
auro
.
Iunen
.
Satyr
.
10.
example
whereof
wee
haue
in
Zedcchiah
,
who
being
ouercome
,
had
his
sonnes
slaine
before
his
face
,
and
afterwards
his
eyes
put
out
,
and
caried
into
captiuitie
,
when
the
poorer
sort
of
people
were
set
at
libertie
,
and
left
behind
to
dresse
the
vines
,
and
til
the
land
.
And
in
the
time
of
peace
and
securitie
,
when
trecherie
is
plotting
,
and
rebellion
intended
,
they
haue
the
royall
prerogatiue
of
drinking
first
,
if
not
alone
,
of
poysoned
cups
.
Neither
are
these
deadly
potions
drunke
out
of
earthen
pots
,
or
wooden
dishes
;
but
out
of
siluer
plate
,
or
cups
of
gold
.
The
like
also
may
be
said
of
riches
and
abundance
,
which
§.
Sect
.
15.
That
riches
bring
with
them
many
dangers
.
Diuitiae
illae
quasputatis
plenas
esse
delitiarum
,
pleniores
sunt
periculorum
.
August
.
in
Psal
.
9.
Serm
.
1.
tom
.
10.
are
so
far
from
securing
their
owners
from
dangers
;
that
they
more
then
any
thing
else
expose
them
to
them
.
For
they
are
the
hoped
hire
,
and
inticing
baits
,
which
encourage
and
allure
theeues
,
slanderers
,
and
powerfull
oppressors
in
the
time
of
peace
to
spie
all
aduantages
,
and
to
bend
all
their
policie
,
might
and
malice
against
those
who
abound
with
them
;
that
bringing
them
to
destruction
,
they
may
make
their
goods
a
prey
,
not
sticking
at
all
to
kill
their
bodie
,
that
they
may
seaze
vpon
their
golden
fleece
.
And
as
the
wolfe
and
butcher
doe
make
choice
of
the
fattest
of
the
flocke
;
so
both
the
deceiuer
and
the
destroyer
chuse
them
who
haue
the
fattest
states
,
letting
them
passe
by
vntouched
,
who
being
an
vnprofitable
prey
,
wil
not
helpe
to
enrich
the
spoilers
;
and
therefore
the
Prophet
pronounceth
a
woe
against
them
Habac
.
2.
6.
7.
who
load
themselues
with
thick
a
clay
,
because
they
shall
rise
vp
suddenly
that
shall
deuoure
them
;
and
a
wake
who
shall
stirre
and
vex
them
;
and
they
shall
be
their
prey
.
In
which
respect
the
Optimum
munimentum
domus
paupertas
.
Senec
.
poore
estate
hath
aboue
the
rich
the
priuiledge
of
securitie
;
for
whereas
they
may
sleepe
soundly
,
and
without
feare
of
perill
,
in
a
slender
built
cottage
,
hauing
no
other
guard
then
their
owne
pouertie
,
and
a
doore
latch
,
which
they
also
vse
,
rather
to
keepe
out
beasts
and
ill
weather
,
then
theeues
and
robbers
:
they
who
abound
with
riches
are
neuer
without
danger
,
or
at
least
feare
of
spoiling
,
though
they
●e
vnder
the
safe
custodie
of
stone
wals
,
double
doores
,
strong
lockes
,
bolts
,
and
barres
,
which
can
neither
be
picked
or
put
backe
with
cunning
,
nor
yet
broken
with
force
and
violence
.
And
whereas
the
poore
man
being
on
the
high
way
alone
euen
in
the
darkest
night
,
will
sing
merrily
before
the
thiefe
,
because
his
pouerty
hath
procured
his
pasport
,
and
Nudum
latro
transmittit
.
Etiam
in
obsessa
via
pauperi
pax
est
.
Senec
epist
.
14.
hath
made
the
robber
either
his
friend
to
pitie
him
,
or
a
carelesse
enemy
,
who
therefore
alone
maligneth
him
,
because
he
cannot
haue
a
quarrell
to
his
purse
;
the
rich
can
scarce
trauell
at
noone
day
securely
without
companie
;
and
hauing
this
helpe
to
backe
him
,
oftentimes
hee
groweth
iealous
and
fearefull
of
his
guard
.
And
as
they
thus
draw
dangers
vpon
them
,
so
when
they
come
,
they
make
them
lesse
able
to
escape
them
:
for
whereas
poore
men
are
alwaies
in
readinesse
and
fitly
prepared
for
flight
;
hauing
nothing
else
but
themselues
to
carrie
,
and
may
goe
which
way
they
will
vnknowne
and
vnregarded
,
neuer
troubling
their
heads
in
thinking
what
to
carrie
,
or
how
to
conuey
it
,
but
onely
how
they
may
escape
;
the
richer
sort
cannoe
stirre
but
they
haue
many
eyes
to
obserue
them
;
and
louing
their
wealth
as
well
as
their
liues
,
they
cannot
find
in
their
hearts
to
leaue
it
all
behind
them
,
though
they
doe
not
know
how
with
any
safety
to
dispose
of
it
,
seeing
carying
it
with
them
it
is
both
a
clog
to
hinder
their
flight
,
and
a
strong
motiue
to
cause
their
enemies
to
pursue
them
with
greater
eagernesse
.
And
as
the
ship
heauily
laden
with
rich
wares
doth
allure
the
pyrate
to
haue
it
in
chase
,
and
is
hindered
also
with
her
heauie
burthen
from
making
away
from
her
cruell
pursuer
,
so
that
it
is
impossible
to
escape
;
whereas
another
which
hath
no
other
waight
but
her
owne
ballaist
,
saileth
by
swiftly
and
securely
,
hauing
nothing
in
her
to
intice
a
robber
;
not
giuing
him
any
hope
of
fetching
her
in
with
his
best
speed
:
so
hee
who
hath
little
fleeth
in
time
of
danger
cheerefully
and
securely
,
hauing
neither
these
golden
clogs
to
burthen
his
body
;
nor
care
and
griefe
to
oppresse
his
mind
;
so
as
hee
neither
groueth
vnder
his
beloued
load
,
nor
greeueth
for
that
which
he
hath
left
behind
him
:
whereas
he
who
hath
worldly
abundance
is
troubled
with
al
these
impediments
;
being
turmoiled
with
his
cariages
,
and
sorrowing
for
that
which
he
could
not
carrie
,
and
equally
caring
for
that
which
hee
hath
lost
,
and
for
that
which
he
still
hath
;
which
though
it
be
so
much
that
it
bringeth
toile
to
his
body
,
and
trouble
to
his
mind
,
Chrysost
.
in
Luc
.
16.
de
Lazaro
conc
.
1.
&
in
Hebraeos
cap
.
10.
homil
.
19.
yet
nothing
grieueth
him
so
much
,
as
that
he
hath
not
more
cause
of
toile
and
trouble
.
In
respect
of
which
difficulties
that
riches
bring
in
escaping
dangers
,
one
compareth
rich
men
to
cities
without
wals
,
which
haue
abundance
of
wealth
to
allure
the
enemie
to
the
spoile
,
but
no
strength
to
make
resistance
;
or
like
vnto
those
who
being
pursued
for
their
liues
,
doe
flee
away
with
long
ropes
tied
to
their
legs
,
or
with
side
garments
,
which
euery
step
they
are
ready
to
tread
vpon
,
and
catch
a
fall
;
whereby
their
speed
is
hindred
,
and
they
betrayed
into
their
enemies
hands
.
Whereas
they
who
are
but
in
a
poore
estate
,
like
vnto
those
who
are
naked
or
lightly
clad
,
easily
slip
out
of
the
enemies
hand
,
when
hee
hath
nothing
to
hold
by
,
and
being
escaped
,
can
hast
away
with
nimble
speed
.
Finally
,
voluptuous
pleasures
expose
men
to
innumerable
§.
Sect
.
16.
That
voluptuous
pleasures
are
the
causes
of
danger
.
dangers
,
whilest
they
arme
all
against
them
who
are
corriuals
with
them
in
their
delights
;
and
also
make
them
lesse
able
to
resist
and
stand
in
their
owne
defence
,
seeing
they
both
weaken
the
body
,
and
effeminate
the
mind
,
as
before
I
haue
shewed
.
And
therefore
seeing
these
worldly
things
are
so
full
of
dangers
,
and
hazard
their
owners
to
so
many
mischiefes
,
let
vs
labour
to
auoid
these
euils
:
and
if
we
cannot
be
perswaded
to
follow
his
counsell
who
aduiseth
vs
to
keep
Nihil
habeamus
quod
cum
magno
●molumen
to
insidiantis
eripi
possit
,
&c.
Senec
.
epist
.
14.
nothing
in
our
possession
which
the
betraier
and
spoiler
may
take
away
to
his
great
gaine
;
and
to
haue
as
little
as
may
be
about
vs
to
allure
the
thiefe
;
because
,
few
or
none
thirst
after
mans
blood
only
for
it selfe
,
and
almost
all
more
reckon
vpon
the
profit
,
then
thinke
on
their
quarrell
:
yet
at
least
let
vs
possesse
them
with
moderate
loue
,
and
following
the
Apostles
admonition
,
let
vs
haue
them
,
as
though
we
had
them
1.
Cor
.
7.
31.
not
,
keeping
them
with
cold
affections
;
and
parting
with
them
when
they
will
needs
be
gone
with
cheerefull
minds
;
and
let
vs
labour
aboue
all
things
to
furnish
our selues
with
Gods
spiritual
and
sauing
graces
▪
knowledge
,
faith
,
affiance
,
patience
,
a
good
conscience
,
and
the
rest
,
which
will
be
armour
of
proofe
against
all
perils
,
and
soueraigne
medicines
and
salues
to
cure
those
wounds
and
hurts
,
which
by
any
aduerse
accident
shall
happen
to
pierce
vs
:
and
let
vs
set
our
hearts
and
affections
on
our
heauenly
ioyes
and
euerlasting
treasures
,
daily
labouring
in
the
vse
of
all
good
meanes
,
to
be
more
and
more
assured
of
them
▪
seeing
enioying
them
,
we
shall
not
be
in
danger
of
any
enemie
;
but
be
securely
happie
,
and
out
of
the
perill
of
all
assaylants
.
CHAP.
XXXIIII
.
Of
the
manifold
spirituall
euils
which
worldly
things
bring
to
those
that
set
their
hearts
vpon
them
.
ANd
thus
haue
I
shewed
what
ciuil
euils
and
§.
Sect
.
1.
That
worldly
things
choake
the
seed
of
Gods
word
.
mischiefes
vsuall
accompany
these
worldly
things
,
especially
when
they
are
excessiuely
esteemed
and
immoderately
loued
.
Now
we
are
to
treate
of
those
spiritual
euils
which
they
bring
with
them
,
the
which
are
either
temporall
,
in
this
life
,
or
eternall
in
the
life
to
come
.
Concerning
the
former
,
we
are
to
know
,
that
if
we
set
our
hearts
on
these
vanities
,
the
gaine
and
accesse
of
them
will
not
so
much
adde
to
our
outward
estate
,
as
they
detract
from
the
riches
of
our
soules
;
neither
will
the
carnall
good
they
bring
,
in
any
proportion
counteruaile
the
spirituall
harmes
which
attend
vpon
them
.
For
first
,
they
choake
the
seed
of
the
Word
,
and
make
it
vnfruitfull
,
from
which
alone
the
gifts
and
graces
of
Gods
Spirit
spring
.
In
which
respect
our
Sauiour
calleth
riches
thornes
,
which
filling
mens
minds
with
worldly
cares
(
as
it
were
with
so
many
prickles
and
sharpe
points
)
do
choake
this
seed
as
soone
as
it
springeth
vp
;
and
such
thornes
also
are
honors
and
worldly
pleasures
,
when
mens
affections
are
set
vpon
them
.
For
thus
are
they
to
vs
of
a
thornie
qualitie
and
nature
,
whilest
they
catch
and
hold
vs
fast
in
worldly
imployments
,
so
as
we
cannot
frequent
the
assemblies
of
the
Saints
to
heare
the
word
Matth
.
22.
of
God
,
but
when
we
are
inuited
to
this
heauenly
banquet
,
we
are
readie
to
pretend
excuses
,
like
those
who
were
called
to
the
Kings
supper
:
or
else
whilest
being
come
within
hearing
,
they
make
vs
with
encombred
Martha
to
neglect
the
Luke
10.
41.
42.
word
,
and
to
embrace
the
world
;
and
to
stop
our
eares
against
all
admonitions
;
as
the
Lord
complaineth
of
the
people
of
the
Iewes
.
I
spake
(
saith
he
)
vnto
thee
when
thou
wast
in
Ierem
.
22.
21.
prosperitie
,
but
thou
saidest
I
will
not
heare
,
this
hath
been
thy
manner
from
thy
youth
,
that
thou
wouldest
not
obey
my
voice
.
So
although
the
Prophet
Ezechiel
was
an
eloquent
and
powerfull
teacher
of
Gods
word
,
so
that
the
people
had
no
exceptions
to
take
against
him
,
why
they
should
not
come
to
heare
him
;
yet
this
immoderate
loue
of
riches
made
their
comming
altogether
vnprofitable
.
For
so
the
Lord
telleth
him
,
that
the
people
resorted
vnto
him
,
after
the
accustomed
manner
,
and
did
sit
before
him
,
and
heare
his
words
,
but
they
Ezech
.
33.
31.
would
not
do
them
;
for
with
their
mouthes
they
made
iests
,
and
their
heart
did
go
after
their
couetousnesse
.
Neither
do
they
only
distract
mens
minds
in
hearing
,
so
as
they
cannot
attend
vnto
that
which
is
spoken
,
but
if
in
a
deuouter
fit
they
haue
receiued
any
profitable
instruction
,
they
presently
choake
it
,
and
make
it
to
be
quite
forgotten
before
it
can
be
brought
to
any
vse
or
practise
:
yea
if
the
heart
be
strongly
infected
with
the
poyson
of
worldly
couetousnes
,
it
will
make
men
not
only
to
neglect
,
but
euen
to
scorne
those
profitable
admonitions
which
are
deliuered
in
the
ministerie
of
the
word
,
for
the
reforming
of
this
and
other
vices
:
as
we
may
see
in
the
example
of
the
Scribes
and
Pharisies
,
who
mocked
and
derided
our
Sauiour
Christ
,
when
he
perswaded
them
to
Luke
16.
14.
the
workes
of
mercie
,
and
that
they
should
not
do
seruice
to
the
earthly
Mammon
.
And
as
they
do
choake
in
vs
the
seed
of
the
Word
,
and
§.
Sect
.
2.
That
abundance
of
worldly
things
impouerish
vs
in
Gods
spiritual
graces
.
make
it
vnfruitfull
;
so
do
they
consequently
rob
and
spoile
vs
of
all
the
sanctifying
gifts
,
and
sauing
graces
,
of
Gods
holy
Spirit
,
if
once
we
ouerualue
and
set
our
heart
vpon
them
:
as
for
example
,
honors
ambitiously
affected
and
immoderatly
loued
,
do
keepe
all
sauing
graces
from
entring
into
ou●
hearts
;
or
if
these
seeds
be
alreadie
sowne
in
them
,
they
do
so
nip
them
,
that
they
will
neuer
prosper
and
flourish
:
for
the
grasse
of
Gods
graces
cannot
grow
,
on
the
high
mountaines
of
pride
;
neither
will
the
water
of
Gods
holy
Spirit
rest
on
the
loftie
hils
to
make
them
fruitfull
,
but
descends
downe
into
the
low
valleyes
of
humble
and
contrite
hearts
.
And
as
a
vessell
cannot
be
filled
with
wholesome
oyle
or
sweet
water
,
but
presently
the
ayre
is
driuen
out
and
giueth
place
:
so
the
hart
of
man
cannot
be
filled
with
the
precious
oyntment
of
sanctifying
grace
,
till
the
wind
of
vaine
glorie
be
expelled
.
To
which
purpose
one
saith
,
that
as
vaine
glorie
is
the
Chrysost
.
in
Gen.
1.
Hom.
5.
cause
of
many
euils
▪
so
especially
of
this
,
that
it
emptieth
the
soule
of
all
spirituall
riches
,
and
depriueth
vs
of
the
profit
which
we
might
take
by
them
.
As
therefore
the
immoderate
loue
of
worldly
honors
doth
swell
the
hearts
of
those
that
haue
them
with
pride
and
vaine
glorie
;
so
these
dropsie
and
corrupt
humors
,
being
once
receiued
,
do
presently
coole
and
drowne
the
vitall
heate
of
Gods
Spirit
,
and
so
disable
both
soule
and
bodie
in
all
liuely
and
spirituall
operations
,
that
they
cannot
performe
the
workes
of
godlines
.
So
that
fulnes
of
pride
argueth
emptines
of
grace
;
and
where
there
is
much
vaine
glorie
,
there
certainly
is
little
goodnes
;
for
as
addle
egges
flote
aloft
,
when
the
other
which
are
good
sincke
to
the
bottome
;
and
as
the
emptiest
vessell
giues
the
greatest
sound
,
and
the
fruitlesse
eare
of
corne
holdeth
it
head
highest
:
so
he
is
most
puffed
vp
,
and
loftie
in
his
owne
conceit
,
who
is
most
emptie
of
grace
,
and
disfurnished
of
all
spirituall
goodnes
.
Thus
also
riches
too
much
affected
,
become
(
as
Luke
8.
14.
our
Sauiour
Christ
hath
taught
vs
)
thornes
which
will
let
no
graces
grow
in
vs
,
and
come
to
ripenes
;
and
therefore
the
Apostle
Paul
telleth
vs
,
that
we
must
flie
couetousnes
,
before
we
can
follow
after
righteousnes
,
godlines
,
faith
,
loue
,
patience
,
1.
Tim
.
6.
10.
11.
and
meekenes
.
So
that
it
is
hard
to
haue
worldly
gaine
,
and
spirituall
grace
;
to
be
rich
in
possessions
,
and
rich
in
godlines
;
Vbi
lucrum
,
ibi
&
damnum
.
Lucrum
in
area
,
damnum
in
conscientia
.
Tulit
vestem
,
&
perdit
fidem
.
Acquirit
pecuniam
,
&
per
dit
iustitiam
.
August
.
Quid
prodest
plena
bonis
arca
,
inanis
conscientia
?
&c.
Augustin
.
de
verb
.
Dom
.
Serm
.
12.
Cato
Maior
.
to
haue
chests
full
of
earthly
treasures
,
and
hearts
well
furnished
with
the
sauing
graces
of
Gods
holy
Spirit
:
for
these
earthly
vanities
intangle
mens
hearts
with
the
birdlime
of
carnall
loue
,
which
being
admitted
doth
quench
in
vs
the
loue
of
God
which
is
the
fountaine
of
grace
and
true
obedience
.
Now
what
(
as
one
saith
)
will
it
profit
vs
,
to
haue
full
coffers
and
emptie
consciences
?
to
haue
goods
,
and
not
to
be
good
?
for
who
hath
not
iust
cause
of
blushing
and
shame
,
though
his
house
be
full
of
goods
,
if
he
knoweth
that
they
haue
an
euill
master
?
The
like
also
may
be
said
of
voluptuous
pleasures
;
for
as
the
heathen
man
could
truly
say
,
the
tree
of
vertue
cannot
grow
in
the
land
of
pleasures
;
because
they
who
are
addicted
to
carnall
delights
are
made
so
pursie
and
short
winded
,
that
they
cannot
take
the
paines
to
ascend
the
hill
of
vertue
;
neither
in
truth
haue
they
any
desire
;
for
they
Ci●
.
2.
de
finib
.
iudge
all
things
by
sense
,
and
not
by
reason
;
and
esteeme
that
best
,
which
is
sweetest
to
their
appetite
.
In
a
word
,
if
we
make
our
hearts
the
ha●borrough
of
any
worldly
vanities
,
they
will
not
suffer
any
spirituall
graces
to
lodge
and
mingle
with
them
;
for
example
,
if
we
set
our
hearts
on
honors
,
they
will
not
admit
saith
to
haue
an
entrance
.
For
as
our
Sauiour
speaketh
,
How
can
ye
belieue
which
receiue
honor
one
of
another
,
Iohn
5.
44.
and
seeke
not
the
honor
which
commeth
of
God
alone
?
And
the
same
effect
hath
the
immoderate
loue
of
riches
;
for
as
the
Apostle
teacheth
vs
,
they
who
lusted
after
money
erred
from
the
1.
Tim
.
6.
10.
Ambrol
.
Tom
.
3.
Serm
.
2.
faith
,
and
pierced
themselues
through
with
many
sorrowes
.
To
which
purpose
one
saith
,
that
if
any
be
intangled
with
the
snares
of
worldly
riches
,
the
medicine
of
faith
cannot
profit
him
.
So
also
they
quench
in
vs
the
flames
of
Gods
loue
;
for
1.
Iohn
2.
15.
if
any
man
loue
the
world
,
the
loue
of
the
Father
dwelleth
not
in
him
:
yea
this
loue
of
the
world
is
emnitie
with
God
,
as
the
Apostle
teacheth
vs.
Now
they
who
loue
not
God
do
Iames
4
4.
not
trust
,
nor
hope
in
him
;
neither
yet
performe
any
other
dutie
,
seeing
loue
is
the
fountaine
of
all
true
obedience
.
And
therefore
we
must
emptie
our
hearts
of
this
worldly
loue
,
if
we
would
haue
any
sanctifying
graces
to
dwell
in
them
;
we
must
learne
to
contemne
these
earthly
vanities
,
before
wee
can
esteeme
,
or
with
any
desire
seek
after
faith
,
affiance
,
hope
,
loue
,
or
any
other
sauing
grace
of
Gods
holy
spirit
;
for
the
oile
of
Gods
graces
,
and
these
waterish
vanities
wil
not
mixe
together
.
Secondly
,
worldly
prosperitie
and
abundance
of
these
§.
Sect
.
3.
That
earthly
abundance
doth
infatuate
the
vnderstanding
.
Quem
fortuna
nimium
fouet
,
stultum
facit
.
Pe●pauci
sunt
quibus
contingit
simul
,
&
foelices
esse
,
&
sapere
.
Aduersae
nudant
,
secundae
celant
.
Senec
.
Epist
.
94
earthly
things
,
doe
,
when
they
are
immoderately
loued
,
dim
the
eies
of
the
vnderstanding
,
euen
in
respect
of
ciuill
wisdome
,
and
make
them
starke
blind
and
very
fooles
,
in
discerning
spirituall
things
.
For
who
seeth
not
,
that
commonlie
they
are
most
foolish
,
vpon
whom
the
world
most
fawneth
?
and
that
it
is
the
lot
of
very
few
in
this
life
to
be
happie
and
wise
?
For
as
those
who
are
cockred
by
their
parents
,
become
foolish
with
wantonnesse
;
so
when
men
grow
wanton
with
ouermuch
worldly
felicity
,
they
are
so
besotted
with
follie
,
that
they
neither
know
themselues
,
nor
other
men
.
And
as
those
who
haue
walked
in
the
snow
,
and
haue
had
the
bright
beames
of
the
Sunne
shining
in
their
eies
,
are
made
hereby
corporally
blind
;
so
those
who
haue
had
these
bright
obiects
of
prosperitie
alwaies
in
their
sight
,
are
blinded
spiritually
in
their
minds
and
vnderstandings
;
for
as
though
these
were
contrary
betweene
themselues
,
and
to
vs
incompetible
,
to
haue
a
great
estate
,
and
a
good
vnderstanding
;
so
much
better
sighted
we
are
in
time
of
aduersitie
,
then
in
prosperitie
.
But
as
this
confluence
of
worldly
benefits
makes
men
dimsighted
in
ciuill
wisdome
,
so
stark
blind
in
the
waies
of
God
.
And
therefore
the
Psalmist
ioyneth
both
these
together
,
Psalm
.
10.
5.
worldly
prosperitie
,
and
ignorance
of
Gods
will
:
his
waies
(
saith
he
)
alwaies
prosper
,
and
Gods
iudgements
are
high
abou●
his
sight
.
And
hence
it
is
,
that
the
Apostle
affirming
that
Satan
blindeth
the
eies
of
worldlings
,
doth
call
him
in
that
place
,
the
God
of
the
world
;
implying
thereby
,
that
he
vseth
the
world
,
and
worldly
vanities
,
as
his
instruments
for
the
smiting
of
them
with
this
spirituall
blindnesse
.
In
whom
(
saith
2.
Cor
.
4.
4.
he
)
the
God
of
this
world
hath
blinded
the
minds
,
that
is
,
of
the
Infidels
,
that
the
light
of
the
glorious
Gospell
of
Christ
,
which
is
the
image
of
God
,
should
not
shine
vnto
them
.
For
Satan
casteth
this
dust
of
worldly
vanities
,
into
the
eies
of
carnal
men
,
that
Naziaoz
.
de
bominis
vilitate
.
they
may
not
discerne
the
shining
beames
of
Gods
truth
;
but
may
grope
at
noone
day
,
and
for
want
of
this
spirituall
light
to
guide
them
,
may
erre
out
of
the
right
way
,
which
leadeth
to
glory
and
eternall
happinesse
,
and
goe
the
broad
and
plaine
way
which
leadeth
to
destruction
.
In
which
respect
,
these
worldly
things
may
fitly
be
compared
to
pleasant
wines
,
which
being
drunke
in
abundance
,
so
intoxicate
the
braine
,
that
there
is
for
the
time
,
no
difference
betweene
drunkards
,
and
fooles
,
or
madmen
:
for
so
they
who
abound
in
all
earthly
prosperitie
,
haue
their
vnderstandings
infatuated
,
and
their
senses
besotted
with
much
drinking
of
these
golden
cups
,
so
as
they
haue
no
more
wisdome
or
iudgement
to
discerne
of
spirituall
things
,
then
very
fooles
or
franticke
persons
.
For
as
mad
men
doe
not
see
things
as
they
are
in
truth
,
but
as
their
lunasie
and
disease
doth
offer
them
to
their
deluded
phantasie
;
so
neither
doe
they
who
go
a
madding
after
worldly
vanities
,
vnderstand
and
iudge
of
worldly
and
spirituall
things
,
as
they
are
in
their
owne
nature
,
and
according
to
their
true
worth
and
value
,
but
are
wholly
led
with
their
disease
,
iudging
neither
according
to
religion
,
nor
yet
well
grounded
reason
,
but
as
they
are
deluded
and
misguided
with
their
carnal
concupiscence
.
And
that
worldlings
are
in
truth
thus
mad
and
foolish
,
and
wholly
blinded
with
the
things
whereupon
they
haue
set
their
hearts
,
it
may
clearely
appeare
,
if
wee
consider
their
whole
course
and
cariage
.
For
who
but
fooles
and
mad
men
would
lay
vp
their
treasures
there
,
where
they
haue
no
certaintie
to
continue
one
houre
,
and
where
all
their
predecessours
hauing
stored
vp
all
their
riches
haue
been
robbed
of
them
;
not
placing
any
part
of
them
in
their
owne
countrie
,
where
they
are
to
remaine
as
long
as
they
liue
?
but
thus
do
these
blinded
worldlings
lay
vp
their
treasures
on
earth
,
where
they
cannot
stay
,
and
where
they
haue
seene
by
their
owne
experience
al
their
ancestors-robbed
,
if
not
by
men
,
yet
by
death
,
of
all
their
riches
;
and
●end
no
part
of
their
wealth
before
them
into
our
heauenly
countrie
,
where
we
shall
remaine
for
euer
.
So
who
but
fooles
and
mad
men
would
exchange
pure
gold
for
shining
brasse
,
and
a
faire
inheritance
,
for
some
childish
trifles
?
but
thus
do
worldlings
,
who
are
content
by
wilful
sinning
to
lose
heauen
for
earth
,
true
glory
for
false
vanities
,
and
euerlasting
happinesse
which
shall
neuer
end
,
for
base
delights
,
and
counterfait
comforts
which
are
euer
ending
.
Who
but
fooles
and
mad
men
,
when
the
fire
ragingly
burneth
,
would
,
to
quench
it
,
cast
on
more
wood
and
oile
?
But
thus
doe
worldlings
,
who
seeke
to
quench
the
burning
heate
of
their
vnsatiable
concupiscence
,
by
multiplying
,
and
,
as
it
were
,
heaping
vpon
the
fire
,
worldly
vanities
,
riches
,
pleasures
and
preferments
,
which
are
the
●uell
of
their
lusts
,
by
the
accesse
whereof
,
they
are
more
enraged
.
Who
but
fooles
and
mad
men
,
who
being
in
their
pilgrimage
,
and
trauelling
through
theeuish
places
,
would
carrie
all
their
iewels
and
treasures
about
them
,
which
not
onely
ouer-burthen
them
in
their
iourney
,
but
are
in
continuall
danger
to
be
taken
away
by
robbers
,
and
also
endanger
their
owners
to
their
rage
and
crueltie
?
whereas
they
might
safely
send
them
before
them
,
and
follow
after
with
securitie
and
comfort
.
But
thus
doe
worldlings
,
who
trauelling
in
our
earthly
pilgrimage
,
carrie
all
their
treasures
with
them
,
as
it
were
,
openly
in
their
hands
in
the
middest
of
robbers
,
tyring
themselues
with
the
cariage
,
and
hazarding
their
liues
to
be
murthered
for
their
goods
;
whereas
they
might
by
bils
of
exchange
,
send
them
safely
into
our
heauenly
countrie
,
in
the
safe
custody
of
Gods
factors
,
the
poore
members
of
Iesus
Christ
,
and
so
in
the
pilgrimage
of
this
transitorie
life
,
trauell
after
them
with
much
comfort
and
contentment
.
Who
but
fooles
and
mad
men
would
set
their
hearts
and
affections
vpon
their
Inne
,
where
they
are
to
continue
but
a
night
,
and
fall
to
building
,
purchasing
,
and
planting
,
as
though
they
were
there
to
end
their
daies
?
But
thus
worldlings
do
place
al
their
loue
on●y
things
of
this
life
;
and
settle
their
affections
on
the
world
,
purchasing
,
planting
,
and
building
here
on
earth
,
where
they
can
make
no
stay
,
but
may
to
day
before
to
morow
be
taken
away
,
and
leaue
all
behind
them
;
to
be
inioyed
sometimes
by
strangers
,
&
somtime
also
by
their
enemies
.
Who
but
fooles
and
mad
men
would
continue
stil
perswaded
of
that
,
which
is
continually
and
daily
confuted
by
experience
?
But
thus
doe
worldlings
,
who
imagine
that
they
shall
liue
long
,
and
attaine
vnto
old
age
,
yea
immortalitie
;
notwithstanding
they
daily
see
both
weake
and
strong
,
young
and
old
arrested
by
death
,
and
twentie
for
one
before
they
haue
trauelled
halfe
their
iourney
;
either
in
their
childhood
or
full
strength
.
Who
but
●ooles
and
mad
men
,
spend
their
whole
time
in
those
things
,
for
the
doing
whereof
they
can
giue
no
reason
,
nor
know
no
end
of
all
their
actions
?
but
thus
worldlings
liue
to
old
age
,
not
knowing
the
end
wherefore
they
liue
,
nor
the
cause
why
they
were
sent
into
the
world
;
namely
,
by
their
faithfull
seruice
to
glorifie
God
in
their
owne
saluation
;
and
therefore
they
vtterly
neglect
this
maine
businesse
,
of
which
they
are
ignorant
,
and
spend
their
whole
time
about
worldly
vanities
,
and
in
performing
seruice
to
sinne
and
Satan
.
Who
but
fooles
and
mad
men
would
make
sale
of
their
chief
iewell
,
which
is
of
infinit
worth
and
value
,
for
a
base
trifle
which
is
vncertaine
also
in
the
possession
?
but
thus
doe
worldlings
,
by
lying
,
swearing
,
deceiuing
,
and
oppressing
,
set
their
soules
to
sale
,
which
is
of
infinit
more
worth
,
then
the
Mark
.
8.
36.
whole
world
,
for
euery
small
pittance
of
worldly
vanities
,
and
(
as
it
were
)
to
make
themselues
kings
of
a
little
molehill
.
Who
but
fooles
and
mad
men
would
,
because
they
are
acting
the
part
of
a
great
monarch
,
contemne
their
owne
Soueraigne
,
and
proudly
insult
ouer
their
fellowes
and
companions
,
seeing
within
a
few
houres
,
they
shall
bee
againe
equall
with
the
meanest
?
but
this
follie
doe
worldlings
fall
into
;
who
being
for
a
moment
in
worldly
pompe
and
prosperitie
,
despise
the
King
of
Heauen
and
Earth
,
and
carrie
themselues
proudly
and
disdainfully
to
their
fellow
seruants
,
who
,
when
their
part
is
acted
,
and
the
night
of
death
approcheth
,
shall
againe
become
their
equals
,
as
they
were
at
their
first
entrance
vpon
this
worldly
stage
.
Who
but
fooles
and
madmen
would
bee
carefull
of
maintaining
their
credit
among
their
●ellow
malefactors
,
and
carefully
hide
their
faults
from
those
who
are
alike
guiltie
;
and
neuer
at
all
respect
the
presence
of
their
iudge
;
but
desperately
commit
all
crimes
and
outrages
before
his
face
?
but
thus
doe
worldlings
,
who
standing
vpon
their
reputation
,
heedfully
hide
their
faults
from
men
,
who
are
alike
sinfull
to
themselues
;
and
neuer
care
to
commit
most
outragious
wickednesse
in
the
sight
of
God
,
before
whom
,
one
day
they
must
appeare
to
be
acquitted
or
condemned
.
Finally
,
who
but
fooles
and
mad
men
would
make
delay
of
dispatching
those
things
which
are
of
greatest
waight
,
and
deferre
their
most
important
businesse
to
their
best
leisure
;
and
presently
vndertake
the
obtaining
of
euery
slight
trifle
,
which
onely
bringeth
some
present
delight
,
and
is
of
no
necessarie
or
profitable
vse
?
But
thus
carnall
worldlings
doe
first
labour
after
earthly
vanities
,
which
are
of
no
value
,
vaine
and
momentanie
;
and
deferre
their
repentance
to
the
end
of
life
,
when
hauing
increased
the
heauie
burthen
of
sinne
,
they
shall
bee
much
more
vnable
to
cast
it
off
;
and
neglect
the
assurance
of
their
owne
saluation
,
which
should
be
most
deare
vnto
them
,
as
a
thing
not
worth
the
hauing
,
or
which
they
may
haue
at
pleasure
;
though
it
be
the
free
gift
of
God
,
which
hee
●eldome
§.
Sect
.
4.
That
honours
,
riches
and
pleasures
make
men
blind
in
finding
the
way
to
heauen
.
bestoweth
vpon
those
,
who
haue
so
long
and
often
refused
and
contemned
it
.
And
thus
it
appeareth
that
these
worldly
things
doe
infatuate
the
vnderstanding
and
euen
blinde
the
eyes
of
the
soule
,
so
as
they
cannot
spiritually
discerne
the
way
of
saluation
,
nor
how
to
escape
that
broad
way
which
leadeth
to
destruction
;
but
as
blinde
men
are
readie
to
stumble
against
euery
stone
,
to
runne
their
heads
against
the
walles
&
trees
,
and
to
fall
headlong
to
their
destruction
into
euery
pit
and
ditch
:
so
those
who
haue
their
soules
blinded
with
the
immoderate
loue
of
these
earthly
vanities
,
are
readie
to
stumble
at
euery
stone
of
offence
,
whereby
they
fall
into
sin
,
and
are
hindred
in
the
waies
of
godlinesse
;
and
to
plunge
themselues
headlong
into
those
ditches
and
pits
of
vice
and
wickednesse
,
to
their
eternall
perdition
and
condemnation
,
which
Satan
and
the
world
doe
dig
for
them
;
so
oft
as
they
are
inticed
to
goe
on
in
these
desperate
courses
,
with
the
alluring
promises
of
earthly
benefits
;
wilfully
falling
(
as
the
Apostle
speaketh
)
for
the
loue
of
earthly
abundance
,
into
tentations
and
snares
,
and
into
many
foolish
and
noisome
lusts
,
1.
Tim
.
●
.
9.
which
drowne
them
in
perdition
and
destruction
.
And
thus
the
immoderate
loue
of
honours
and
preferments
,
doe
so
blinde
the
eyes
of
ambitious
worldlings
,
that
they
pursue
with
headlong
haste
glorie
and
aduancement
,
neuer
discerning
nor
greatly
caring
whether
they
be
in
the
way
that
leadeth
to
hell
and
destruction
,
or
in
the
way
that
bringeth
vnto
life
and
happinesse
.
It
maketh
them
foolish
in
respect
of
spirituall
wisedome
,
which
guideth
vs
to
euerlasting
glorie
,
and
with
proud
contempt
to
disdaine
it
as
childish
simplicitie
,
esteeming
them
only
wise
who
with
the
machiauellian
policies
doe
attaine
vnto
earthly
preferments
,
though
this
wisedom
Iames
3.
15.
be
earthly
,
carnall
,
and
diuellish
,
leading
men
as
it
were
hoodwinckt
into
eternall
death
.
It
causeth
them
like
fooles
Hos
.
12.
1.
or
mad
men
,
when
they
are
hungry
,
to
gape
after
the
winde
,
and
to
seeke
to
satisfie
their
emptie
soules
with
●eeding
on
the
breath
of
vulgar
praises
;
neglecting
in
the
meane
time
that
substantiall
foode
,
and
true
nourishment
of
euerlasting
glorie
and
heauenly
happinesse
.
In
respect
whereof
this
follie
of
worldlings
,
is
by
the
Prophet
compared
to
the
folly
of
Habac
.
2.
5.
drunkennes
,
which
maketh
men
to
follow
their
present
appetite
,
and
to
stop
their
cares
against
all
reason
and
wellgrounded
perswasions
.
And
the
Prophet
Dauid
compareth
them
to
the
brutish
creatures
,
which
are
onely
guided
with
sense
,
and
haue
no
vse
of
reason
:
Man
(
saith
he
)
in
honour
,
Psal
.
49.
●0
.
vnderstandeth
not
,
hee
is
like
to
beasts
that
perish
.
The
which
their
brutish
folly
and
frantick
madnes
,
is
so
much
the
greater
and
more
vncurable
,
because
they
think
themselues
wise
,
and
all
other
men
fooles
and
idiots
in
comparison
of
them
.
For
so
the
Wise
man
affirmeth
,
that
if
a
man
be
wise
in
his
own
Prou.
26.
12.
conceit
,
there
is
more
hope
of
a
foole
,
then
of
him
.
For
as
one
Greg
.
Moral
.
lib
.
24.
cap
.
13.
saith
,
the
longer
pride
lodgeth
in
the
heart
,
the
more
hardly
it
is
discerned
,
and
the
more
wee
are
infected
with
this
disease
,
the
lesse
wee
feele
it
:
for
as
the
stormie
winds
blowing
vpon
the
calme
sea
doe
turne
it
vp
from
the
very
bottome
,
Chrysost
.
homil
.
ad
pop
.
43.
tom
.
4.
and
mingle
together
the
waters
with
the
sands
;
so
the
windie
storme
of
ambition
and
vaineglorie
,
rushing
into
the
heart
and
minde
,
doth
ouerturne
all
,
and
put
out
the
eyes
of
the
soule
,
knowledge
and
vnderstanding
.
The
like
also
may
be
said
of
riches
,
which
being
immoderatly
loued
,
doe
so
infatuate
the
minde
of
the
couetous
man
,
that
hee
hath
wit
for
nothing
,
but
to
gather
wealth
;
and
like
the
blinde
moale
he
knoweth
only
to
dig
in
the
earth
,
and
to
hunt
after
his
prey
,
and
is
starke
blind
in
the
waies
of
God
,
and
in
discerning
the
bright
shining
light
of
his
truth
.
Yea
when
once
this
cloud
of
couetousnesse
hath
darkened
,
and
as
it
were
cast
a
thick
foggy
mist
of
ignorance
,
before
the
eyes
of
his
soule
,
he
is
so
blind
that
hee
can
put
no
difference
betweene
friend
and
foe
,
kinred
and
stranger
,
good
and
euill
,
right
&
wrong
,
the
seruice
of
God
,
and
the
seruice
of
the
diuell
,
but
is
content
to
make
vse
of
all
persons
,
and
of
all
courses
whatsoeuer
,
so
farre
foorth
only
as
they
may
serue
as
his
instruments
,
for
the
gathering
or
increasing
of
his
wealth
.
And
as
those
who
are
in
the
darke
can
put
no
difference
betweene
pretious
stones
and
worthlesse
peebles
,
copper
and
gold
,
the
most
orient
colour
,
and
a
duskish
russet
;
so
they
who
haue
their
vnderstandings
darkned
with
couetousnes
,
are
ready
in
their
blinded
iudgements
,
to
preferre
the
world
before
God
,
the
earth
before
heauen
,
and
things
temporarie
before
things
eternall
,
because
they
are
subiect
to
their
grosse
senses
,
and
may
be
palpably
felt
,
and
euen
groped
out
in
this
night
of
their
ignorance
.
In
a
word
,
according
to
the
measure
of
his
gaine
which
hee
may
make
by
any
thing
,
such
is
his
knowledge
of
it
,
such
also
is
the
proportion
of
his
loue
.
He
knoweth
and
taketh
acquaintance
of
his
friends
when
they
may
profit
him
;
but
if
they
are
like
to
bee
his
hindrance
,
he
passeth
by
and
cannot
see
them
,
or
seeing
know
them
.
If
a
stranger
will
aduance
his
gaine
,
hee
esteemeth
him
aboue
a
brother
or
a
father
;
yea
if
an
enemie
will
helpe
to
increase
his
riches
,
he
shall
be
reputed
his
dearest
friend
.
If
he
can
make
any
profit
by
religion
,
he
will
take
acquaintance
of
it
,
and
no
man
in
outward
shew
shall
be
more
deuout
;
but
if
it
will
not
stand
with
his
worldly
aduantage
,
he
will
with
Demas
,
forsake
it
,
and
with
Demetrius
persecute
it
.
Finally
,
nothing
more
then
voluptuous
pleasures
do
infatuate
the
vnderstanding
,
and
blind
the
eyes
of
the
soule
,
so
as
they
are
not
able
to
iudge
and
determine
any
thing
according
to
reason
,
but
measure
all
things
by
brutish
sensualitie
.
And
as
thick
and
darke
clouds
doe
hide
from
our
bodily
eyes
the
light
of
the
Qui
bibit
inde
furit
;
procul
hinc
discedite
queis
est
●
Cura
bonae
mentis
:
qui
bibit
inde
furit
.
Ouid
.
4.
Fastorum
.
Pinguis
venter
non
gignit
tenuem
sensum
.
Bernard
.
de
ordin
.
vitae
.
Hieron
.
lib
.
2.
aduers
.
louin
.
sunne
;
so
those
vapours
and
fumes
which
arise
into
the
head
out
of
stomacks
distempeted
with
surfetting
and
drunkennes
,
doe
so
intoxicate
the
braine
,
and
hide
the
light
of
reason
,
and
the
illumination
of
Gods
spirit
,
from
the
eye
of
the
soule
,
that
it
is
vtterly
vnable
to
discerne
of
spirituall
things
,
or
what
is
fit
and
requisite
in
ciuil
wisedome
and
discretion
,
but
giueth
it selfe
wholly
to
be
guided
with
voluptuousnes
and
carnall
concupiscence
.
To
which
purpose
one
saith
,
that
a
fat
belly
seldome
produceth
any
wittie
inuention
:
and
an
other
affirmeth
,
that
hee
deceiueth
himselfe
who
thinketh
that
he
may
cram
his
belly
with
daintie
meates
and
drinkes
,
and
haue
any
leasure
to
studie
wisedome
.
Yea
euen
the
heathen
man
could
teach
vs
,
that
voluptuous
pleasure
,
as
an
enemie
Cicer
.
de
Senectute
.
vnto
reason
,
doth
hinder
wise
counsell
,
and
dazeleth
the
eyes
of
the
minde
,
and
that
it
can
hold
with
vertue
no
acquaintance
and
correspondence
.
And
hence
it
is
that
the
Wise
man
calleth
mirth
madnesse
;
and
the
Grecians
call
Eccles
.
2.
2.
{αβγδ}
&
{αβγδ}
.
gluttonie
the
throte
or
belly-frenzie
;
because
they
who
are
subiect
vnto
it
,
are
most
sottish
and
foolish
in
all
their
courses
,
measuring
all
things
according
to
their
sensuall
appetite
,
and
not
according
to
the
light
of
reason
.
But
aboue
all
pleasures
,
lust
and
vncleannes
doth
infatuate
the
vnderstanding
;
and
quite
putting
out
the
eyes
of
the
soule
,
doth
leade
a
man
in
a
headlong
course
into
hell
and
destruction
:
and
therfore
the
lasciuious
wanton
,
and
filthic
fornicatour
,
by
a
certaine
kinde
of
proprietie
or
eminencie
is
called
a
foole
,
who
is
not
lead
by
his
owne
reason
,
but
by
the
direction
and
commandement
Prou.
7.
7.
22.
23
of
his
harlot
,
following
her
as
an
oxe
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stocks
for
correction
,
till
a
dart
strike
through
his
liuer
;
and
as
a
bird
hasteth
to
the
snare
,
not
knowing
that
he
is
in
danger
.
But
as
the
abundance
of
these
worldly
things
,
immoderately
§.
Sect
.
5.
That
worldly
abundance
makes
men
so
ignorant
that
ther
cannot
know
themselues
.
loued
,
do
make
men
blind
and
ignorant
in
the
knowledge
of
all
things
,
so
especially
of
themselues
and
of
their
friends
;
for
they
who
are
pampred
with
prosperitie
,
forget
their
humane
and
fraile
condition
,
whereby
they
are
become
miserable
,
both
in
respect
of
sinne
and
punishment
;
and
are
readie
in
their
pride
and
selfeloue
to
deifie
themselues
,
and
to
imagine
that
they
are
creatures
diuine
and
immortall
.
And
this
maketh
them
also
to
disdaine
and
contemne
their
brethren
,
as
though
they
were
not
made
by
the
same
workman
,
of
the
same
matter
,
and
in
the
same
mould
;
but
creatures
(
if
at
least
creatures
)
of
pu●er
substance
,
and
of
a
farre
more
excellent
nature
and
condition
.
And
thus
the
ambitious
man
being
aduanced
vnto
honours
and
preserments
,
can
neuer
haue
a
true
sight
and
knowledge
of
himselfe
;
partly
because
his
owne
pride
and
selfeloue
blindeth
him
,
so
as
hee
can
neuer
make
a
true
estimate
of
his
owne
worth
,
and
partly
because
he
hath
a
whole
cloud
of
parasites
and
flatterers
about
him
,
which
dazle
his
sight
,
and
with
ouer
partiall
praises
extoll
his
good
parts
,
and
magnifie
his
gifts
farre
aboue
their
true
value
;
so
as
he
can
neuer
see
them
as
they
are
in
truth
,
but
as
these
false
glasses
offer
them
to
his
view
.
Vnto
which
he
is
content
to
giue
more
credit
,
then
either
to
the
testimonie
of
his
friends
,
or
his
owne
sight
and
iudgement
,
because
their
vntruths
are
more
pleasing
and
delightfull
;
as
if
deformed
creatures
being
magnified
for
their
beautie
,
should
voluntarily
put
out
their
eyes
,
because
by
looking
in
true
glasses
,
they
should
discouer
this
false
and
vndeserued
commendations
.
And
thus
also
riches
and
abundance
of
worldly
pleasures
and
delights
,
doe
puffe
men
vp
with
pride
,
whereby
they
forget
their
owne
frailtie
&
mortalitie
,
and
are
apt
to
conceiue
,
that
they
exceed
all
others
as
much
in
true
worth
and
excellencie
,
as
they
are
preferred
before
them
in
riches
and
delights
.
Now
what
can
be
more
miserable
,
then
for
a
man
to
be
ignorant
of
himselfe
,
and
to
imagine
that
hee
is
happie
when
hee
is
wretched
,
excellent
when
he
is
base
;
highly
in
Gods
loue
,
when
he
is
deepely
in
his
displeasure
;
and
better
then
a
man
,
when
he
is
worse
then
a
diuell
?
seeing
if
a
man
know
not
his
humane
frailtie
,
he
will
neuer
seeke
after
spirituall
perfection
;
if
he
do
not
see
his
beggerie
,
he
will
neuer
labour
after
true
riches
;
if
he
feele
not
his
sicknes
,
he
will
neuer
seeke
to
haue
it
cured
;
and
if
he
do
not
discerne
his
worldly
miserie
,
he
will
neuer
hunger
after
heauenly
happinesse
.
And
as
this
confluence
of
worldly
things
doth
so
blind
the
§.
Sect
.
6.
That
worldly
abundance
makes
men
ignorant
of
their
friends
.
eyes
of
those
who
haue
them
,
that
they
do
not
know
themselues
;
so
much
more
do
they
make
them
ignorant
of
their
Friends
,
bringing
with
them
a
kind
of
impossibilitie
of
discerning
a
true
friend
who
loueth
their
person
,
from
a
flatterer
,
who
loueth
their
estate
;
one
who
loueth
them
for
their
owne
sake
,
and
for
their
vertues
and
good
parts
,
from
another
who
loueth
them
for
the
vse
which
they
can
make
of
them
,
by
communicating
with
them
in
their
worldly
happinesse
.
It
is
true
that
happie
men
neuer
want
kindred
nor
{αβγδ}
.
Foelicium
omnes
sunt
affines
.
Menander
apud
Stob
.
friends
;
but
who
among
this
multitude
are
friends
to
them
,
and
who
friends
for
their
owne
sake
,
that
they
may
share
with
them
in
their
wealth
or
honors
,
it
can
hardly
bee
determined
till
their
prosperitie
and
they
being
seuered
,
flatterers
leaue
them
and
follow
their
estate
,
and
true
friends
adhere
still
vnto
them
,
because
their
person
,
vertues
and
good
parts
do
still
remaine
.
For
whereas
he
who
is
faithfull
alwaies
,
delights
in
his
friends
companie
,
but
then
most
officiously
resorts
vnto
him
when
his
worldly
prosperitie
hath
left
him
;
because
then
especially
he
needs
his
helpe
and
comfort
,
and
himselfe
hath
best
opportunitie
of
approuing
his
friendship
to
be
sound
and
substantiall
in
this
time
of
triall
,
because
according
to
the
prouerbe
,
a
friend
in
need
,
is
a
friend
indeed
:
and
that
other
vttered
by
more
sanctified
lips
;
A
Prou.
17.
17.
friend
loueth
at
all
times
,
and
a
brother
is
borne
for
aduersitie
:
contrariwise
,
a
false
friend
whose
iron
heart
is
drawne
with
the
loadstone
of
profit
or
delight
,
lasteth
in
a
seeming
constancie
as
long
as
these
last
,
and
leaueth
when
these
faile
and
are
taken
away
.
In
which
respect
one
compareth
men
vnto
M.
Greenham
.
springs
or
fountaines
of
water
,
which
are
resorted
vnto
by
many
whilest
they
haue
store
of
water
,
but
are
neglected
vtterly
when
they
are
become
drie
:
and
the
holy
man
Iob
likeneth
false
friends
to
little
brookes
which
haue
abundance
of
water
,
so
as
they
ouerflow
in
time
of
winter
,
when
there
is
no
need
of
them
;
but
are
drie
in
the
drought
of
summer
,
deceiuing
Iob
6.
15.
16.
17.
those
who
resort
vnto
them
to
quench
their
thirst
.
For
as
euery
one
will
be
allied
vnto
him
who
may
helpe
to
aduance
his
worldly
estate
;
so
it
is
hard
for
the
poore
to
find
Menander
in
Adelphis
apud
Stobaeum
.
a
kinsman
(
and
much
more
a
faithfull
friend
)
because
no
man
is
willing
to
acknowledge
him
who
standeth
in
need
,
fearing
lest
taking
acquaintance
he
should
craue
his
helpe
.
When
therefore
a
man
liuing
in
worldly
prosperitie
is
beloued
Nec
prosperitas
amicum
indicat
;
nec
aduersitas
inimi
cum
celat
.
Gregor
.
Moral
.
lib
.
7.
Ecclesiasticus
12.
8.
of
many
,
he
is
very
vncertaine
whether
they
loue
himselfe
,
or
his
prosperous
estate
;
and
it
is
only
the
losse
of
this
earthly
happinesse
,
which
can
determine
this
doubt
,
as
being
the
only
touch-stone
of
vnfained
loue
;
for
as
prosperity
doth
not
shew
a
friend
,
so
neither
doth
aduersitie
conceale
an
enemie
.
For
how
many
haue
we
knowne
vpon
whom
almost
euery
one
hath
fawned
whilest
the
world
smiled
on
them
;
who
when
it
hath
afterwards
frowned
,
haue
turned
their
fauours
into
scornes
,
and
their
friendship
into
emnitie
?
and
being
true
louers
of
their
proper
obiect
vpon
which
they
haue
set
their
hearts
,
namely
the
prosperitie
of
the
world
,
they
leaue
the
persons
,
whom
it
forsaketh
,
and
make
choice
of
others
whom
it
accompanieth
,
howsoeuer
vnworthie
they
haue
thought
them
in
times
past
,
of
the
least
sparke
of
loue
or
shew
of
friendship
.
Of
this
holy
Iob
iustly
complaineth
:
My
neighbours
haue
forsaken
me
,
and
my
familiars
haue
forgotten
me
:
and
Dauid
also
in
many
places
;
I
am
become
a
stranger
Iob
19.
14.
Psal
.
38.
11.
and
69.
8.
and
41.
9.
Lament
.
1.
2.
§.
Sect
.
7.
That
honors
,
riches
and
pleasures
make
men
vnable
to
discerne
friends
from
flatterers
.
vnto
my
brethren
,
and
an
aliant
to
my
mothers
sonnes
:
and
againe
,
Mr
familiar
friend
whom
I
trusted
,
which
did
eate
of
my
bread
,
hath
lifted
vp
the
heel
against
me
.
So
the
Church
in
time
of
affliction
maketh
this
lamentation
,
that
among
all
her
louers
she
hath
none
to
comfort
her
,
and
that
all
her
friends
dealt
vnfaithfully
with
her
,
and
became
her
enemies
.
And
thus
it
is
impossible
for
those
who
are
aduanced
vnto
honors
,
to
discerne
true
friends
,
from
false
flatterers
;
because
if
many
loue
their
persons
,
there
are
many
more
that
loue
their
places
and
preferments
:
according
to
that
of
the
Wise
man
,
Many
reuerence
the
face
of
the
Prince
,
and
euery
one
is
a
Prou.
19.
6.
Pauci
reges
●●
regna
colunt
:
plures
fulgor
connocat
aulae
.
Senec
in
Here
.
Oetea
.
2.
King
.
10.
7.
friend
to
him
that
giueth
gifts
:
all
which
are
readie
to
forsake
them
,
if
they
be
once
displaced
out
of
the
throne
of
honor
.
A
notable
example
whereof
we
haue
in
Ahab
,
who
whilest
he
liued
was
honored
as
a
King
,
and
well
was
he
that
could
haue
the
keeping
of
one
of
his
children
,
to
shew
hereby
his
loue
vnto
their
father
;
but
no
sooner
was
he
ouerthrowne
,
and
Iehu
proclaimed
King
,
but
they
presently
adore
this
rising
sunne
,
and
at
his
commandement
,
of
guardians
to
their
masters
children
,
they
become
butchers
,
and
send
their
heads
to
Iehu
for
a
present
.
So
euery
one
in
outward
shew
will
be
the
friend
of
him
who
aboundeth
with
worldly
wealth
;
and
as
the
Wise
man
saith
,
riches
gather
many
friends
:
but
who
Prou.
19.
4.
among
this
multitude
are
friends
to
the
rich
,
and
who
to
riches
,
it
cannot
be
discerned
,
till
pouertie
as
a
fan
seuer
them
,
parting
the
chaffe
of
flatterie
,
from
the
good
graine
of
true
fidelitie
.
For
many
who
thinke
it
a
thraldome
to
be
lincked
in
loue
,
with
such
as
being
destitute
of
all
good
parts
,
are
void
of
all
desert
;
yet
are
well
contented
to
continue
bound
and
fettered
still
,
because
their
chaines
of
bondage
are
of
gold
;
but
no
sooner
do
their
riches
faile
,
but
presently
they
faile
with
them
,
and
plainly
shew
that
al
this
while
they
were
not
friends
to
their
persons
,
but
to
their
owne
profit
.
And
as
flies
forsake
the
kitching
being
swept
and
clensed
,
and
waspes
the
hony
pot
when
it
is
emptie
and
cleane
washed
,
about
which
they
swarmed
in
great
multitudes
,
whilest
being
full
they
might
sucke
from
it
any
sweetnes
:
so
these
false
friends
haunt
and
flocke
vnto
the
houses
of
the
rich
,
whilest
their
store
lasteth
;
but
if
by
any
casualtie
they
be
stripped
of
their
wealth
,
presently
their
friendship
faileth
when
the
cause
thereof
is
taken
away
.
Foolish
therfore
is
their
conceit
,
who
being
rich
thinke
all
friends
that
fawne
vpon
them
;
or
who
imagine
that
they
can
buy
loue
with
gifts
&
benefits
,
which
is
only
purchased
with
mutuall
loue
,
vertue
,
good
parts
,
and
wel-deseruing
;
without
which
,
great
gifts
are
to
the
receiuers
in
this
respect
esteemed
iniuries
,
because
they
bind
them
to
such
,
vnto
whom
they
hate
to
be
beholding
.
To
which
purpose
one
saith
,
that
true
friendship
is
not
venall
,
Ambros
.
de
Officijs
.
lib
.
3.
cap
.
13.
and
of
a
slauish
nature
;
but
full
of
beautie
,
free
and
li●●rall
:
for
it
is
a
vertue
,
and
not
a
gainefull
and
illiberall
contract
,
which
is
not
procured
and
bought
with
money
,
but
with
loue
;
not
with
offering
great
prizes
for
it
,
but
by
mutuall
contending
who
shall
exceed
one
another
in
loue
and
kindnesse
:
in
which
regard
the
friendship
betweene
the
poore
is
more
faithfull
commonly
then
that
which
is
betweene
the
rich
;
who
oftentimes
want
crue
friends
,
when
the
poore
abound
with
them
.
Neither
can
that
be
esteemed
true
friendship
which
is
mingled
and
corrupted
with
false
flatterie
:
but
such
is
the
ordinary
friendship
towards
the
rich
,
who
are
flattered
and
soothed
in
all
their
sayings
in
hope
of
gaine
;
whereas
no
man
cunningly
fawneth
vpon
the
poorer
sort
,
where
no
profit
is
expected
;
but
that
friendship
which
is
professed
towards
them
is
simple
,
true
,
and
without
all
diffimulation
.
The
like
also
may
be
said
of
voluptuous
pleasures
,
with
which
when
a
man
aboundeth
,
he
can
hardly
know
a
true
friend
,
from
a
wanton
play-fellow
,
or
one
who
keepeth
him
companie
for
loue
of
his
person
,
from
another
who
is
tied
for
a
time
in
the
bond
of
delight
,
and
familiarly
resorteth
vnto
him
,
because
they
communicate
together
in
the
same
pleasures
,
sports
,
and
recreations
.
For
how
many
are
there
who
are
friends
only
for
good
fellowship
,
&
are
tied
to
one
another
(
as
we
say
)
by
the
teeth
,
spending
their
time
in
their
mutuall
feasting
,
drinking
,
banquetting
,
and
belly
chea●●
;
who
part
friendship
when
they
part
neighbour-hood
,
and
continue
no
longer
in
their
loue
and
league
,
then
they
haue
opportunitie
to
entertaine
one
another
with
these
voluptuous
pleasures
?
how
many
are
there
who
are
friends
whilest
they
take
delight
in
the
same
sports
and
pastimes
,
and
may
game
and
renel
mutually
together
,
who
often
become
strangers
,
and
sometimes
enemies
,
when
either
they
take
no
further
delight
in
their
pleasures
and
recreations
,
or
by
their
distance
of
dwelling
,
cannot
ioyne
together
as
in
former
times
,
or
finally
doe
any
way
crosse
one
another
in
their
games
and
sports
?
for
because
their
friendship
had
only
these
grounds
whereupon
it
was
first
built
,
and
afterwards
wholly
rested
:
therefore
when
they
sinke
and
faile
,
this
tottring
building
erected
on
them
must
needs
come
to
ruine
and
be
vtterly
ouerthrowne
.
A
third
spirituall
euil
which
vsually
accompanieth
worldly
§.
Sect
.
8.
That
earthly
abundance
causeth
security
.
prosperity
and
abundance
of
earthly
things
,
is
,
that
they
commonly
lull
men
asleepe
in
carnall
security
,
whereby
they
put
farre
from
them
the
euill
day
,
as
though
they
were
priuiledged
and
exempted
from
al
Gods
iudgements
,
notwithstanding
that
they
goe
on
in
their
sinnes
,
and
daily
prouoke
his
wrath
against
them
.
For
because
they
enioy
worldly
prosperity
,
and
abound
in
all
earthly
blessings
,
therefore
they
presume
that
they
are
highly
in
Gods
loue
and
fauour
,
and
that
he
liketh
and
approueth
them
in
all
their
courses
,
because
he
so
multiplieth
his
benefits
,
and
giueth
vnto
them
such
liberall
wages
,
as
they
imagine
,
for
their
well
deseruing
.
And
so
these
temporarie
and
outward
gifts
,
through
the
iust
iudgement
of
God
,
and
their
grosse
abuse
of
his
bounteous
mercy
,
doe
become
vnto
them
gifts
of
iustice
and
wrath
,
rather
then
of
mercy
and
loue
;
and
like
vnto
Iaels
milke
bring
them
into
such
a
deepe
slumber
,
or
rather
dead
sleepe
of
carnall
security
,
that
they
neuer
awake
,
but
are
mortally
wounded
,
and
made
an
easie
prey
to
their
spirituall
enemies
,
who
doe
pursue
them
for
their
liues
.
Thus
Dauid
Psal
.
10.
6.
saith
,
that
because
the
wicked
mans
waies
did
alwaies
prosper
,
therefore
Gods
iudgements
were
high
aboue
his
sight
,
and
he
at
defiance
with
all
his
enemies
;
saying
in
his
heart
,
I
shall
neuer
be
moued
,
nor
be
in
danger
.
So
the
rulers
of
Iudah
hauing
the
Esa
.
28.
15.
world
at
will
,
and
carying
all
things
according
to
their
own
pleasure
,
are
said
in
the
security
of
their
hearts
,
to
haue
made
a
couenant
with
death
,
and
an
agreement
with
hell
:
promising
vnto
themselues
,
that
though
a
scourge
should
runne
ouer
and
passe
through
,
it
should
not
come
neere
them
,
because
they
had
made
falshood
their
refuge
,
and
hid
themselues
vnder
vanitie
.
Thus
also
the
same
Prophet
bringeth
in
the
epicures
encouraging
Esa
.
56.
12.
one
another
in
their
security
:
Come
,
I
will
bring
wine
,
and
we
will
fill
our selues
with
strong
drinke
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
.
And
so
the
Prophet
Amos
telleth
the
people
,
that
by
their
prospirity
they
were
brought
into
security
,
with
which
when
they
were
possessed
they
vtterly
neglected
the
threatnings
of
Gods
iudgements
.
For
hauing
said
,
that
they
had
put
farre
away
the
euill
day
,
and
approached
to
the
seat
of
iniquitie
;
hee
presently
inferreth
this
as
the
cause
thereof
,
that
they
did
lie
vpon
beds
of
iuorie
,
and
stretch
themselues
vpon
their
beds
,
and
did
eate
the
lambes
Amos
6.
3.
4.
5.
of
the
flocke
,
and
the
calues
out
of
the
stall
;
that
they
did
sing
to
the
sound
of
the
violl
,
and
inuented
vnto
themselues
instruments
of
musicke
,
for
their
carnall
delight
,
as
Dauid
did
for
Gods
Esa
.
47.
8.
seruice
;
that
they
did
drinke
wine
in
bowles
,
and
anoint
themselues
with
the
chiefe
oyntments
,
&c.
Finally
,
our
Sauiour
Christ
saith
,
that
the
people
of
the
old
world
liuing
in
all
prosperity
and
ease
,
did
stop
their
eares
to
Noahs
preaching
,
and
put
off
from
them
all
feare
of
Gods
threatned
iudgements
,
spending
their
times
in
eating
and
drinking
,
building
and
planting
,
buying
and
selling
,
marying
,
and
giuing
Luk
.
17.
16.
28.
in
mariage
,
vnto
the
very
day
that
the
flood
came
,
and
drowned
them
al.
And
sheweth
that
the
like
carnal
security
should
wholly
possesse
men
at
the
end
of
the
world
,
grounding
vpon
this
premonition
an
effectuall
exhortation
.
Take
heed
to
your selues
(
saith
he
)
lest
at
any
time
your
hearts
be
oppressed
Luk
.
21.
34.
with
surfetting
and
drunkennesse
,
and
cares
of
this
life
,
and
lest
that
day
come
vpon
you
at
vnawares
;
because
it
shall
come
on
the
world
as
a
snare
on
the
sillie
bird
,
which
taketh
her
suddenly
,
whilest
she
securely
feedeth
vpon
the
bait
,
and
feareth
no
danger
.
The
which
is
necessary
for
all
men
to
lay
it
to
their
hearts
,
seeing
not
onely
carnall
worldlings
,
but
also
Gods
faithfull
seruants
are
apt
to
bee
lulled
asleepe
with
these
pleasing
songs
of
plentie
and
prosperitie
,
as
we
may
see
in
the
example
of
Dauid
,
who
said
in
his
prosperitie
hee
should
Psal
30.
6.
neuer
be
moued
,
because
God
of
his
goodnesse
had
made
his
hill
so
strong
.
So
the
son
of
Syrach
giueth
warning
that
in
the
time
of
plentie
we
be
not
ouertaken
with
security
.
Say
not
(
saith
he
)
I
haue
enough
and
possesse
many
things
,
and
what
euill
can
Ecclesiasticus
11.
24.
25.
come
to
me
hereafter
?
but
in
thy
good
estate
remember
aduersity
,
and
in
aduersity
forget
not
prosperity
.
And
not
without
good
cause
,
seeing
through
our
heedlesse
negligence
,
wee
are
aboue
all
other
perils
likely
to
be
catched
in
this
trap
.
In
regard
whereof
one
truely
saith
,
that
felicity
is
more
to
bee
feared
then
miserie
,
because
this
out
of
tribulation
bringeth
August
.
enarrat
.
in
Psal
.
67.
tom
.
8.
forth
good
fruit
;
but
worldly
happinesse
corrupteth
the
mind
with
peruerse
security
,
and
maketh
way
for
the
diuels
tentations
.
Besides
which
danger
this
carnall
security
bred
in
vs
by
flourishing
prosperity
,
as
a
bad
daughter
of
a
good
mother
,
doth
as
much
as
any
thing
expose
vs
to
Gods
heauy
iudgements
,
which
most
suddenly
surprise
all
those
who
neuer
suspect
them
,
but
carelesly
contemne
them
;
as
wee
may
plainely
see
,
if
we
will
but
examine
the
fore-alledged
examples
.
And
this
also
the
Wise
man
teacheth
vs
:
for
neither
Eccles
.
9.
1●
.
(
saith
he
)
doth
man
know
his
time
;
but
as
the
fishes
which
are
taken
in
an
euil
net
,
and
as
the
birds
that
are
caught
in
the
snare
:
so
are
the
children
of
men
snared
in
the
euill
time
,
when
it
falleth
vpon
them
suddenly
.
From
which
fearefull
plagues
if
wee
would
be
exempted
,
wee
must
take
heed
that
this
worldly
prosperity
doe
not
rocke
vs
asleepe
in
the
cradle
of
securitie
,
and
that
with
greater
watchfulnesse
,
because
wee
are
easily
brought
into
this
deepe
sleepe
,
when
we
haue
once
drunke
deepely
of
these
sweet
potions
.
The
fourth
spirituall
euill
which
vsually
accompanieth
§.
Sect
.
9.
That
worldly
abundance
▪
bringeth
impenitencie
and
hardnesse
of
heart
.
worldly
prosperity
,
and
abundance
of
earthly
things
,
is
,
impenitencie
and
hardnesse
of
heart
;
for
as
men
in
their
carnall
securitie
,
put
from
them
the
euill
day
,
so
together
with
it
the
day
of
their
repentance
,
and
conuersion
vnto
God
.
And
howsoeuer
it
bee
not
altogether
impossible
for
those
who
flourish
in
worldly
prosperity
,
to
repent
of
their
sinnes
;
yet
it
is
a
worke
of
exceeding
great
difficulty
,
and
quite
against
nature
,
that
worldly
ioy
and
godly
sorrow
should
dwell
together
.
The
which
will
plainely
appeare
if
we
doe
but
make
vse
of
our
daily
experience
,
and
consider
mens
common
and
continuall
practise
.
For
howsoeuer
when
their
sweet
sinnes
haue
an
after
tast
of
bitter
punishment
,
they
may
by
sense
of
paine
bee
moued
to
dislike
and
loath
them
;
yet
when
they
prosper
in
their
wickednesse
,
and
doe
not
onely
take
pleasure
in
the
sinne
it selfe
,
which
is
most
delightfull
to
their
carnall
appetite
,
but
also
find
the
fruites
thereof
alike
sweet
and
pleasant
,
growing
great
by
their
ambition
,
waxing
rich
by
their
fraud
and
oppression
,
and
enioying
their
health
the
better
by
the
vse
of
worldly
delights
;
then
are
they
encouraged
to
go
on
in
their
wicked
courses
,
and
inseparablie
wedded
Nimis
temendum
ne
sequantur
prospera
cum
desiderantur
iniusta
,
quia
difficilius
malum
corrigitur
,
quod
prof●ctionis
etiam
prosperitate
fulcitur
.
Gregor
.
moral
.
lib
.
34.
cap
.
2.
Psal
.
5●
.
21.
vnto
their
sin
,
being
not
only
tied
vnto
it
with
the
strong
cord
of
their
corruption
,
but
also
in
the
most
infringeable
bond
of
benefit
,
which
they
haue
neither
will
nor
power
to
breake
.
In
which
respect
there
cannot
bee
a
more
fearefull
iudgement
of
God
vpon
sinfull
man
,
then
when
sinne
hauing
gone
before
,
he
suffereth
prosperity
to
follow
after
,
not
only
because
hauing
(
as
they
take
it
)
their
wickednesse
richly
rewarded
,
they
are
ready
to
thinke
(
as
the
Psalmist
speaketh
)
that
God
is
like
vnto
them
;
or
at
least
that
hee
can
bee
content
to
winke
at
their
wicked
courses
,
and
is
not
displeased
with
their
sinnes
;
but
also
because
thriuing
in
their
vices
and
euill
waies
,
they
are
ready
to
attribute
this
prosperitie
vnto
their
wickednesse
,
as
though
it
were
the
cause
thereof
:
as
we
may
see
in
the
example
of
the
Iewes
,
who
imagined
that
all
Ier
.
44.
17.
their
plentie
and
prosperity
was
the
fruit
of
their
idolatrie
,
because
they
left
the
Lord
,
and
worshipped
the
queene
of
heauen
.
The
which
maketh
them
so
to
loue
their
sinnes
,
that
it
is
a
matter
of
great
difficultie
to
persuade
them
so
much
as
to
haue
an
hard
conceit
of
them
,
much
more
to
bee
willing
to
leaue
and
forsake
them
,
seeing
they
haue
by
them
no
small
aduantage
,
as
D●metrius
affirmed
.
Yea
rather
they
reioyce
Act.
25.
&
boast
themselues
in
their
wicked
courses
,
glorying
that
they
haue
such
meanes
for
the
atchieuing
of
their
desires
;
and
may
sooner
bee
persuaded
to
giue
thousands
of
rams
,
and
whole
riuers
of
oyle
,
yea
their
first
borne
which
is
most
deere
vnto
them
,
then
to
leaue
and
forsake
their
chiefe
darling
,
the
sinne
of
their
foule
,
as
the
Prophet
speaketh
.
Againe
,
Micah
6.
7.
this
worldly
prosperity
puffing
men
vp
with
pride
,
doth
make
them
to
swell
with
disdaine
,
that
any
man
should
so
much
as
tell
them
of
their
sins
,
or
admonish
them
of
their
euill
waies
;
and
how
farre
are
they
from
amendment
,
who
cannot
endure
to
heare
that
the
y●re
sicke
?
Or
if
they
in
the
publicke
ministerie
heare
Gods
iudgements
threatned
,
and
enforced
as
arguments
to
moue
them
to
repentance
,
they
either
heare
the
sound
onely
,
hauing
their
hearts
caried
away
with
worldly
distractions
,
or
giue
no
more
credit
vnto
them
,
thē
if
they
heard
an
old
wiues
tale
,
because
they
haue
had
no
experience
of
Gods
displeasure
,
but
haue
prospered
in
their
wickednes
.
And
this
reason
of
worldings
impenitencie
the
Wise
man
rendreth
;
because
(
saith
he
)
sentence
against
an
euill
Eccles
.
8.
11.
worke
is
not
executed
speedily
,
therefore
the
heart
of
the
children
of
men
is
fully
set
in
them
to
doe
euill
.
An
example
whereof
we
haue
in
the
people
of
Israel
,
who
being
called
by
God
in
the
time
of
their
prosperity
,
to
weeping
and
mourning
,
and
Esa
.
22.
12.
13.
to
baldnesse
and
girding
with
sackcloth
,
did
spend
their
time
in
ioy
and
gladnesse
,
slaying
oxen
,
and
killing
sheepe
,
eating
flesh
,
and
drinking
wine
,
eating
and
drinking
,
because
on
the
morrow
they
should
die
.
The
which
was
a
sin
so
odious
in
Gods
sight
,
that
he
protesteth
it
should
neuer
be
purged
from
thē
to
the
very
death
.
Yea
when
by
Gods
messengers
they
are
called
to
repentance
,
they
doe
dot
onely
turne
away
their
eare
,
and
harden
their
hearts
,
giuing
no
credit
to
their
admonitions
and
threatnings
;
but
they
also
are
ready
to
deride
and
skorne
them
for
their
labours
,
as
the
Scribes
and
Pharisies
did
our
Sauiour
Christ
when
he
sought
to
reforme
them
of
their
couetousnesse
.
Luk
.
16.
14.
Finally
,
if
their
consciences
bee
conuinced
of
sinne
in
the
ministerie
of
the
word
;
or
if
in
the
middest
of
their
prosperity
,
they
haue
some
rubbes
of
affliction
cast
in
their
way
,
and
so
comming
to
the
knowledge
that
they
are
spiritually
diseased
,
they
are
troubled
and
afflicted
in
their
minds
,
and
haue
some
motions
to
repentance
,
and
some
desire
to
bee
cured
of
their
sicknesses
and
sores
;
yet
they
are
presently
againe
caried
away
with
the
world
,
and
hindred
from
going
vnto
the
physition
of
soules
,
by
vnfained
repentance
and
amendment
;
but
in
the
pride
and
security
of
their
hearts
,
wholly
trust
to
their
owne
remedies
,
seeking
to
put
off
these
qualmes
of
conscience
,
by
frequenting
of
merrie
companie
,
hearing
delightfull
musicke
,
eating
and
drinking
with
their
boone-companions
,
and
following
their
sports
and
recreations
;
whereby
the
desperatenesse
of
their
estate
appeareth
,
in
that
they
haue
no
other
meanes
to
giue
them
ease
,
but
by
applying
one
disease
for
the
cure
of
another
,
and
by
making
a
medicine
of
a
maledie
.
And
thus
it
appeareth
that
the
more
men
flourish
in
prosperitie
,
the
further
they
are
from
true
repentance
;
and
that
when
being
wedded
vnto
their
sinnes
,
they
haue
also
receiued
the
dowrie
of
earthly
abundance
,
there
can
nothing
but
death
diuorce
and
separate
them
;
because
as
they
loue
their
vices
and
corruptions
,
so
they
hate
and
skorne
al
meanes
,
whereby
they
may
be
cured
.
Which
if
it
be
not
cleare
enough
by
the
reasons
before
alleaged
,
let
men
but
looke
into
the
courts
of
Princes
,
and
such
places
as
most
abound
in
all
prosperitie
,
where
sinne
is
graced
,
and
the
meanes
of
repentance
despised
,
so
as
they
will
not
heare
Gods
iudgements
against
wickednesse
at
all
,
that
they
may
lay
them
to
heart
,
and
be
reformed
;
or
if
they
bee
present
when
they
are
denounced
,
cannot
heare
them
without
disdaine
or
skorning
;
and
so
may
they
easily
bee
confirmed
in
this
truth
by
their
owne
experience
.
The
fifth
spirituall
euill
which
prosperitie
,
and
abundance
§.
Sect
.
10.
That
the
immoderate
loue
of
worldly
things
,
takes
away
all
true
loue
from
our selues
.
of
earthly
things
immoderately
loued
and
desired
bringeth
,
is
,
that
they
take
away
from
vs
all
true
loue
of
our selues
:
for
they
make
those
,
who
are
besotted
on
them
,
voluntarily
to
lose
the
libertie
of
Gods
seruants
,
and
to
inthrall
themselues
in
the
miserable
bondage
of
sinne
and
Satan
;
to
neglect
the
wages
of
euerlasting
happinesse
,
and
to
chuse
rather
death
and
condemnation
,
which
is
the
wages
of
sinne
,
to
depriue
themselues
of
the
fruition
of
their
eternall
inheritance
in
Gods
Kingdome
,
and
to
cast
bodie
and
soule
desperatelie
into
hell
,
by
wilfull
running
in
any
wicked
course
,
which
may
gaine
vnto
them
the
momentanie
possession
of
these
earthly
vanities
,
honor
,
riches
,
or
voluptuous
pleasures
.
Now
what
enemy
could
shew
a
more
notable
fruit
of
hatred
,
then
to
intice
them
by
alluring
perswasions
to
seeke
the
world
,
and
lose
their
soule
,
to
prefer
earthly
prosperitie
before
heauenly
glorie
,
and
the
temporarie
fruition
of
these
momentanie
trifles
,
before
the
Kingdome
of
God
,
and
eternall
happines
?
Yea
,
euen
in
respect
of
this
life
,
they
take
away
the
loue
of
their
better
part
,
and
make
them
,
whilest
they
loue
the
cabinet
,
to
neglect
the
rich
iewell
which
it
containeth
;
whilest
they
dote
vpon
the
body
,
to
shew
all
fruits
of
hatred
to
their
soule
.
For
they
are
continually
ready
and
willing
to
starue
the
soule
,
that
they
may
feed
the
body
,
to
disroabe
it
of
the
glorious
garment
of
righteousnesse
,
and
leaue
it
spirituallie
naked
,
and
vtterly
destitute
of
all
vertue
and
goodnes
,
that
they
may
pamper
the
flesh
,
and
adorne
this
earthly
carcase
;
to
Nullo
pacto
simul
stare
possunt
&
a●genti
&
a●imae
amor
.
Chrysost
.
in
Rom
.
8.
Ser
.
13.
wound
it
with
sin
to
eternal
death
,
that
the
outward
man
may
flourish
in
worldly
abundance
.
And
yet
for
all
this
,
in
truth
their
loue
towards
their
bodies
,
is
but
false
and
counterfeit
;
for
,
for
the
present
,
they
oftentimes
weakē
it
with
pampering
,
and
kill
it
with
cockring
;
or
contrariwise
,
when
they
are
caried
with
worldly
loue
in
more
violent
courses
,
they
pine
and
consume
it
with
watchings
,
cares
,
feares
and
sorrowes
,
wearie
and
tire
it
with
toilesome
labours
;
and
continually
hazard
it
to
desperate
dangers
both
by
sea
and
land
,
that
they
may
obtaine
these
earthly
things
,
which
they
loue
better
then
either
bodie
or
soule
.
And
finally
,
when
by
all
this
care
and
paines
,
they
haue
gotten
them
into
their
possession
,
they
will
rather
pinch
both
backe
and
bellie
,
then
they
will
spend
and
diminish
that
,
which
their
soule
so
dearely
loueth
.
And
if
we
respect
the
time
to
come
,
who
can
imagine
that
he
who
too
much
loueth
the
world
,
doth
at
all
loue
either
bodie
or
soule
?
seeing
he
taketh
a
wilfull
course
of
sinne
for
the
obtaining
of
his
earthly
desires
,
whereby
he
casteth
them
both
,
as
it
were
,
headlong
into
hell
;
the
one
to
bee
tormented
in
vnquenchable
flames
,
the
other
to
be
pursued
with
a
heauier
punishment
,
the
fierce
and
implacable
wrath
of
God
.
And
therefore
it
may
be
truly
said
,
that
he
who
loueth
the
world
hateth
himselfe
;
seeing
if
he
haue
any
loue
at
all
,
it
is
false
and
counterfeit
,
and
he
who
falsely
loueth
,
truly
hateth
;
because
the
fruits
thereof
are
no
lesse
hurtfull
and
pernicious
,
then
those
which
proceed
from
the
cruell
malice
of
●n
enraged
enemie
.
The
sixth
euill
which
this
great
prosperitie
and
abundance
§.
Sect
.
11.
That
earthly
abundance
aggrauates
their
sinnes
that
haue
it
.
of
earthly
blessings
bringeth
,
is
,
that
they
doe
exceedingly
aggrauate
their
sinnes
;
who
abuse
them
in
their
fruition
,
both
in
the
sight
of
God
and
men
.
For
first
,
the
Lord
according
to
the
greatnes
of
his
benefits
,
doth
iustly
expect
a
proportionable
measure
of
thankfulnesse
and
obedience
;
which
when
men
neglect
,
and
contrariwise
abuse
his
gifts
vnto
sinne
,
and
as
furtherances
in
their
wicked
courses
,
this
Quo
maior
qui
peccat
,
&
qu●
minor
causa
peccand●
,
eo
maius
peccatum
.
doth
much
aggrauate
their
fault
,
and
prouokes
the
Lord
to
more
heauie
displeasure
.
Besides
,
the
more
highly
they
are
aduanced
in
the
seate
of
prosperitie
,
the
more
their
whole
cariage
and
behauiour
is
obserued
,
the
more
also
imitated
and
followed
by
those
who
behold
and
looke
vpon
it
.
Whereby
the
sinnes
of
great
men
are
doubled
and
redoubled
,
because
they
are
exemplarie
and
scandalous
,
drawing
others
,
as
euill
presidents
,
to
the
committing
of
the
like
wickednesse
.
In
regard
whereof
it
is
truly
said
,
that
in
the
greatest
prosperitie
there
is
least
libertie
;
because
in
great
personages
,
apparances
J●
maxima
fortuna
minima
est
licentia
.
Selust
.
in
coniur
.
Catil
.
of
euill
are
faults
,
and
faults
crimes
;
seeing
they
vngratefully
neglect
the
Lord
,
vnto
whom
they
are
bound
in
so
many
and
extraordinarie
bonds
of
loue
;
and
also
goe
not
the
way
of
destruction
alone
,
but
draw
on
,
and
intice
many
others
by
their
euill
example
to
beare
them
company
.
So
likewise
this
great
and
prosperous
estate
in
the
world
doth
make
men
more
prone
to
offend
in
the
sight
of
men
,
as
it
maketh
them
more
proud
,
insolent
,
and
apt
to
offer
wrongs
and
iniuries
,
when
hauing
the
law
in
their
owne
hands
,
they
may
doe
what
they
will
without
resistance
;
and
hauing
thus
offended
it
doth
both
shew
and
aggrauate
their
faults
:
for
as
the
rifts
Plutarch
.
lib
.
in
princ
.
requir
.
doctr
.
and
leakes
in
a
vessel
are
not
easily
discerned
whilest
it
remaineth
emptie
,
but
plainely
appeare
when
it
is
filled
with
water
;
so
whilest
a
man
is
destitute
of
worldly
riches
and
preferments
,
his
infirmities
are
not
much
obserued
;
but
no
sooner
is
he
aduanced
,
and
(
as
it
were
)
filled
with
these
large
gifts
of
worldly
prosperity
,
but
his
corruptions
and
spiritual
leakes
are
conspicuous
in
the
sight
of
all
men
.
So
that
if
there
bee
not
in
great
persons
a
great
and
extraordinarie
reformation
,
they
doe
in
climing
vp
to
these
high
places
,
and
continuing
still
in
their
vices
and
sinnes
,
but
(
like
Apes
on
the
tops
of
houses
)
draw
men
the
more
readily
to
looke
vpon
them
,
and
looking
to
behold
their
nakednes
and
filthinesse
.
And
as
the
greatnesse
of
the
base
doth
make
the
image
vpon
it
to
seeme
so
much
the
lesse
;
so
the
greatnesse
of
mens
places
doth
but
the
more
extenuate
their
worth
,
and
shew
the
great
disproportion
,
betweene
their
aduancement
and
desert
.
Neither
doe
faults
alone
more
clearely
appeare
in
great
personages
,
Omne
animi
vitium
●antò
conspectius
in
s●
crimen
babet
quanto
ma●or
qui
peccat
habetur
.
Iuuenal
.
Satyr
.
8.
like
small
spots
in
the
sairest
picture
,
and
little
moates
in
the
beames
of
the
Sunne
:
but
being
discerned
,
they
are
more
sharpely
censured
and
condemned
,
because
they
are
not
only
aggrauated
by
the
greatnesse
of
their
estate
;
but
also
by
the
enuie
of
those
,
who
cannot
attaine
to
that
height
.
Whereby
it
commeth
to
passe
,
that
there
is
no
theame
or
argument
more
pleasing
to
those
that
speake
,
nor
more
plausible
to
their
hearers
,
then
the
ripping
vp
,
diuulging
,
censuring
,
and
condemning
of
the
faults
of
their
superiours
.
The
seuenth
spirituall
euill
accompanying
these
worldly
§.
Sect
.
12.
That
worldly
things
expose
men
to
many
tentations
.
Adomne
opus
bonum
amor
ducit
&
timor
dei
;
adomne
peccatum
amor
ducit
&
timor
mundi
.
Sent
.
excerp
.
ex
August
.
things
,
is
,
that
they
expose
men
vnto
all
tentations
,
and
make
them
willing
to
yeeld
to
Satans
wicked
suggestions
,
and
the
worlds
inticements
,
and
to
become
their
readie
instruments
for
the
committing
of
any
sinne
,
so
they
may
haue
but
hope
to
obtaine
any
of
these
earthly
vanities
,
whereupon
they
haue
set
their
hearts
.
In
which
respect
,
it
may
be
truly
said
,
that
as
the
loue
of
God
is
the
fountaine
of
al
true
obedience
,
so
the
loue
of
the
world
is
the
chiefe
,
and
almost
only
motiue
vnto
all
sinne
,
and
consequently
the
onely
meanes
which
Satan
hath
to
draw
men
from
God
,
and
to
hold
them
in
his
miserable
bondage
and
subiection
.
For
who
would
renounce
the
seruice
of
God
,
and
serue
the
diuell
,
if
it
were
not
to
receiue
this
wages
of
iniquitie
?
who
in
the
spirituall
conflict
,
would
leaue
the
standard
of
the
Lord
of
hosts
,
who
being
omnipotent
in
power
,
is
sure
in
the
end
to
haue
the
victorie
,
and
hath
promised
to
all
his
souldiers
no
lesse
then
crownes
and
kingdomes
;
were
it
not
that
Satan
allureth
and
hireth
them
to
fight
on
his
side
,
with
the
present
pay
of
worldly
riches
,
pleasures
,
and
preferments
?
Who
by
sinning
would
hazard
his
soule
to
eternall
torments
,
if
hee
were
not
allured
with
these
inticing
baits
of
earthly
vanities
?
Who
would
intertaine
sinne
,
if
it
should
come
alone
,
and
appeare
in
it
owne
vgly
and
monstrous
shape
,
though
now
they
willingly
giue
it
the
best
welcome
,
and
lodge
it
in
their
hearts
,
because
it
commeth
disguised
,
and
(
as
it
were
)
guilded
ouer
with
this
worldly
beautie
?
Who
would
bee
at
Satans
absolute
command
to
doe
his
will
,
without
hope
of
any
reward
;
though
now
they
willingly
hearken
,
when
he
saith
,
All
this
wil
I
giue
thee
if
thou
wilt
doe
me
seruice
?
Would
we
therefore
know
wherein
Satans
power
chiefly
consisteth
,
whereby
hee
vanquisheth
such
great
multitudes
,
and
raigneth
and
ruleth
as
the
prince
of
the
world
in
the
hearts
of
vnbeleeuers
?
Surely
it
is
not
so
much
in
his
owne
strength
,
as
in
these
worldly
aides
.
For
his
power
and
malice
is
so
limited
by
God
,
that
he
cannot
ouercome
by
force
and
violence
any
,
who
haue
but
so
much
as
a
desire
to
make
resistance
;
and
hee
is
onely
permitted
to
get
the
victorie
ouer
those
,
who
are
willing
to
be
ouercome
,
and
to
leade
them
alone
into
his
seruitude
and
subiection
,
whom
hee
can
perswade
to
acknowledge
him
as
their
lord
and
master
.
And
therefore
hee
seldome
bringeth
his
forces
against
vs
into
the
open
field
,
or
attempteth
to
ouercome
vs
by
force
and
violence
;
but
he
seeketh
treacherouslie
to
betray
vs
,
by
perswading
vs
to
a
parley
,
wherein
hee
vseth
these
worldly
vanities
,
as
his
eloquent
and
most
preuailing
orators
,
to
allure
vs
to
leaue
the
Lord
,
and
to
listen
vnto
him
,
seeing
he
perswadeth
vs
to
nothing
,
but
that
which
tendeth
to
our
present
profit
,
and
which
is
most
pleasing
to
our
naturall
appetites
.
He
will
make
vs
beleeue
,
that
the
sinne
is
but
small
,
and
the
reward
great
;
and
say
vnto
vs
,
as
Bethshabe
1.
King
.
2.
20.
to
her
sonne
,
I
haue
a
smal
suite
vnto
thee
;
denie
me
not
.
Though
if
we
haue
wisdom
to
discerne
it
,
we
shall
easily
perceiue
that
our
harkning
vnto
it
,
will
cost
vs
no
lesse
,
then
the
losse
of
Gods
Kingdome
.
He
will
offer
vs
honours
,
and
promise
that
we
shall
be
highly
aduanced
aboue
other
men
;
but
we
must
first
by
sinne
bow
vnto
him
,
and
doe
him
reuerence
:
he
will
promise
vs
riches
,
but
vpon
the
condition
that
we
be
content
to
vse
fraude
,
and
deceit
,
oppression
and
crueltie
,
for
the
compassing
of
them
.
He
will
tender
vnto
vs
varietie
of
delights
;
but
if
we
will
haue
them
,
we
must
to
inioy
them
,
neglect
the
seruice
of
God
,
and
vse
them
immoderately
and
in
excesse
.
Vnto
which
perswasions
,
we
are
too
too
readie
to
listen
and
yeeld
,
not
simply
,
because
Satan
requireth
it
,
but
because
wee
dote
on
the
loue
of
these
worldly
things
which
he
offereth
vnto
vs.
These
then
are
that
treble
cord
of
vanitie
,
whereby
the
diuell
draweth
men
into
all
iniquitie
;
these
are
the
stythies
of
this
hellish
Vulcan
;
whereupon
he
hammereth
and
forgeth
his
chaines
of
tentations
,
wherewith
hee
draweth
men
into
the
pit
of
perdition
,
and
his
mortall
darts
,
with
which
he
woundeth
them
to
eternall
death
.
These
are
the
nailes
wherewith
he
fastneth
the
hearts
of
carnall
men
to
the
earth
,
so
as
they
can
neuer
lift
them
vp
in
any
heauenly
meditation
.
These
are
the
tempters
choisest
and
best
approoued
weapons
,
wherewith
being
armed
,
hee
presumed
to
encounter
our
Sauiour
Christ
,
the
eternall
sonne
of
God
:
All
Matth
.
4.
3.
6.
9.
this
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
me
.
These
are
his
allurements
,
wherewith
he
inticeth
vs
to
swallow
the
deadly
hookes
of
sinne
,
which
are
so
vglie
and
monstrous
in
their
owne
nature
,
that
we
would
no
more
easily
be
perswaded
to
swallow
them
,
then
the
fish
the
bare
hooke
,
if
they
were
not
couered
with
these
alluring
baits
,
which
are
so
pleasing
to
our
carnall
appetites
.
These
are
the
woods
and
bushes
,
wherein
Satan
laieth
his
secret
ambushments
,
that
he
may
suddenly
assault
vs
and
ouercome
vs
at
vnawares
,
whom
he
could
not
vanquish
in
a
pitched
battell
;
and
the
bootie
Basil
.
in
tract
.
de
rebus
secular
.
which
he
inticeth
vs
to
prey
vpon
to
our
destruction
.
In
a
word
,
as
these
worldly
things
are
the
tempters
chief
inducements
to
perswade
vs
vnto
sinne
;
so
are
they
the
instruments
and
meanes
of
wickednesse
,
when
wee
are
inticed
to
intertaine
these
euill
motions
.
For
by
the
helpe
of
these
,
prodigals
Luke
15.
13.
30.
1.
Sam
.
25.
36.
maintaine
their
harlots
,
and
themselues
also
in
their
riotous
courses
;
by
these
the
glutton
and
epicure
vphold
their
proud
brauerie
and
delicious
fare
,
and
are
inabled
to
passe
their
Luke
16.
19.
time
in
voluptuous
and
carnall
delights
;
with
these
are
men
armed
for
any
villanie
,
and
are
strengthened
and
borne
out
in
tyrannie
,
crueltie
,
and
oppression
.
All
which
happeneth
not
out
of
the
nature
of
the
things
themselues
(
as
before
I
haue
shewed
)
but
through
the
corruption
of
those
who
hauing
them
,
doe
abuse
them
,
both
as
occasions
and
meanes
,
inducements
vnto
,
and
helpes
and
furtherances
of
their
wicked
courses
.
But
let
vs
for
the
better
cleering
of
the
former
point
,
more
§.
Sect
.
13.
That
honours
expose
men
to
tentations
.
specially
consider
of
those
instances
,
honours
,
riches
&
pleasures
,
and
shew
how
they
seuerally
are
by
the
malice
of
Satan
and
our
corruption
,
prouocations
vnto
sinne
,
and
the
ordinarie
wages
of
impietie
and
wickednes
.
And
first
for
honours
;
who
seeth
not
,
that
being
immoderatly
loued
and
desired
,
they
lay
men
open
to
intertaine
the
tentations
of
the
diuell
,
and
make
them
willing
to
commit
any
outrage
and
wickednesse
,
which
seemeth
to
promise
them
any
glorie
or
preferment
?
what
fraud
and
dissimulation
will
they
spare
to
vse
?
whom
will
they
not
supplant
?
what
friend
will
they
not
betray
?
what
kinsman
,
brother
,
or
father
will
they
respect
?
yea
whose
ruine
will
they
not
plot
?
and
whose
blood
will
they
not
spill
,
that
they
may
obtaine
their
ambitious
desires
,
Genes
.
3.
5.
and
aduance
themselues
to
their
affected
promotions
?
What
was
the
cause
which
mooued
Adam
to
neglect
the
voyce
of
his
Creator
,
and
to
hearken
to
the
tempter
,
but
his
aspiring
ambition
which
made
him
to
listen
vnto
Satan
vpon
the
first
offer
of
honour
,
when
hee
promised
that
they
should
be
equall
with
God
?
What
was
the
cause
of
Caines
murther
,
Corahs
conspiracie
;
Abimelech
his
cruell
slaughter
of
his
brethren
;
of
Absalons
vnnaturall
rebellion
against
his
louing
father
;
of
Balaams
desire
to
haue
cursed
Israel
,
of
Hamans
Num
.
22.
17.
18
bloody
plot
to
murther
all
the
Iewes
,
of
Nebuchadnezers
idolatry
,
and
of
Herods
arrogancie
,
whereby
he
intitled
himselfe
to
Gods
royalties
?
what
but
vaine
glorie
,
&
worldly
honours
immoderatly
loued
and
desired
?
The
like
also
may
be
said
of
worldly
riches
,
which
being
§.
Sect
.
14.
That
riches
make
way
for
the
tentations
of
the
diuell
.
1.
Tim
.
6.
9.
10.
ouerualued
and
too
much
affected
,
become
of
Gods
blessings
,
Satans
baits
,
wherewith
he
inticeth
men
to
fall
into
tentations
and
snares
,
and
into
many
foolish
and
noisome
lusts
,
which
drowne
men
in
perdition
;
for
the
desire
of
money
is
the
roote
of
all
euill
,
as
the
Apostle
speaketh
.
And
hence
it
is
that
the
Lord
commandeth
the
Israelites
to
burne
with
fire
the
grauen
images
and
idols
of
the
heathen
,
and
not
to
couet
the
siluer
and
gold
that
is
on
them
,
nor
to
take
it
vnto
them
,
lest
they
should
be
Deut
.
7.
25.
Ambros
.
lib
.
de
bono
mortis
,
cap
.
5.
tom
.
4.
snared
therewith
.
To
which
purpose
one
saith
,
that
there
is
a
snare
in
gold
,
birdlime
in
siluer
,
intangling
nets
and
grins
in
lands
and
lordships
:
and
therefore
,
that
if
wee
too
greedily
couer
gold
,
wee
shall
be
▪
strangled
and
choaked
;
if
wee
too
eagerly
seeke
siluer
,
we
shall
be
catched
in
this
lime
;
if
wee
couetously
seaze
vpon
these
large
lordships
,
wee
shall
be
intangled
and
insnared
.
And
another
exhorteth
vs
by
al
means
to
flee
the
immoderate
loue
of
gold
,
as
being
a
flattering
Basil
.
epist
.
ad
Chilonem
.
traitor
to
our
soules
,
the
parent
of
sinne
,
and
the
diuels
deputie
to
draw
vs
on
into
all
wickednesse
.
Yea
so
deceitfull
are
these
snares
that
few
escape
them
;
and
so
strong
they
are
to
hold
all
whom
they
catch
,
that
few
who
are
once
intangled
in
them
,
can
euer
get
freedome
and
deliuerance
.
And
therefore
the
sonne
of
Syrach
maketh
it
one
of
the
wonders
of
the
world
,
to
finde
a
man
perfect
in
this
triall
:
Who
(
saith
he
)
hath
been
tried
thereby
,
and
found
perfect
?
let
him
be
an
example
of
Eccles
.
31.
8.
10.
glorie
,
&c.
So
that
Satan
,
the
great
enemie
of
our
saluation
,
hath
not
much
adoe
to
vanquish
and
leade
captiue
vnto
all
maner
of
sin
,
those
who
set
their
hearts
vpon
these
worldly
riches
,
seeing
to
get
the
prey
,
they
are
readie
of
themselues
without
his
instigation
,
to
runne
willingly
into
these
snares
,
and
with
all
speede
to
preuent
one
another
in
catching
of
these
baits
,
euen
when
the
hooke
of
sinne
lying
hid
in
them
,
is
readie
to
choake
them
;
striuing
who
shall
doe
most
diligent
seruice
to
the
prince
of
darknesse
,
when
he
offereth
for
their
reward
the
rich
wages
of
worldly
wealth
.
Yea
and
when
they
finde
themselues
catched
in
these
nets
of
perdition
,
by
feeding
on
this
pleasing
baite
,
so
farre
are
they
from
desiring
,
and
vsing
the
meanes
of
their
deliuerance
,
that
they
reioyce
in
their
snares
,
and
desire
more
and
more
to
be
intangled
,
as
though
they
thought
it
a
thraldome
to
be
set
at
libertie
,
and
the
greatest
freedome
to
be
so
inthralled
.
For
who
seeth
not
by
daily
experience
,
that
couetous
men
,
like
fish
Auarus
antequam
lucretur
,
lucro
obijcitur
;
antequam
capiatur
captus
est
.
about
the
baited
hooke
,
striue
who
shall
catch
the
choaking
prey
,
not
caring
to
bee
taken
,
so
they
may
take
it
;
to
lose
themselues
,
for
worldly
gaine
;
and
whilest
they
may
prey
on
this
baite
of
wealth
,
to
make
their
soules
a
prey
to
that
hellish
fisher
,
who
seeketh
to
catch
them
on
the
hooke
of
perdition
?
Who
seeth
not
that
for
the
getting
of
wealth
they
are
willing
to
omit
all
duties
to
God
and
man
;
to
neglect
friends
and
kinred
,
to
lie
,
dissemble
,
defraud
,
oppresse
,
and
what
not
,
that
by
spoiling
others
,
they
may
increase
their
owne
stock
?
And
as
Satan
now
preuaileth
by
the
helpe
of
this
golden
bait
in
catching
of
innumerable
soules
in
the
snares
of
sinhe
,
so
hath
he
euer
done
in
former
times
;
for
herewith
he
allured
Achan
to
theft
,
Gehezie
to
take
the
vntimely
bribe
,
to
Gods
dishonor
,
and
his
masters
discredit
;
Achab
to
murther
and
oppression
;
Ananias
and
Saphira
to
lie
vnto
the
holy
Ghost
,
Demas
to
embrace
the
world
,
and
leaue
Christ
,
and
Iudas
to
betray
his
Lord
and
Master
,
and
together
with
him
his
owne
soule
.
Euen
as
in
our
owne
daies
by
the
same
meanes
he
allureth
Magistrates
to
receiue
bribes
,
and
peruert
iustice
;
Ministers
to
make
simoniacall
contracts
,
and
to
multiplie
their
liuings
,
taking
all
the
care
for
the
fleece
,
and
nothing
for
the
flocke
;
Lawyers
to
plead
in
bad
causes
,
and
to
oppose
the
good
;
Officers
to
play
the
extortioners
;
Land-lords
to
vse
cruelty
and
oppression
;
and
Citizens
to
rob
their
neighbours
by
fraud
and
deceit
.
And
that
which
is
most
lamentable
,
he
doth
insnare
in
sinne
with
this
bait
of
riches
,
not
worldlings
only
,
who
make
a
god
of
gaine
,
but
euen
professors
of
religion
,
who
are
readie
oftentimes
to
straine
their
consciences
,
and
(
as
it
were
)
to
set
them
vpon
the
racke
,
for
the
inriching
of
themselues
with
this
Mammon
of
iniquitie
.
Finally
,
worldly
pleasures
immoderately
loued
,
become
§.
Sect
.
15.
That
pleasures
immoderately
loued
become
tentations
and
snares
.
tentations
and
snares
to
intangle
vs
in
sinne
,
and
those
sweet
potions
which
with
their
pleasing
delight
allure
vs
to
drinke
with
them
the
deadly
poyson
of
impietie
and
wickednesse
.
With
this
inticing
bait
Satan
perswaded
our
first
parents
to
eate
the
forbidden
fruit
,
because
it
was
beautifull
to
the
eye
:
herewith
he
allured
the
sonnes
of
God
to
match
in
marriage
with
the
daughters
of
men
,
when
they
saw
that
they
were
faire
to
looke
vpon
:
with
it
hee
inticed
Lot
to
ioyne
in
neighbourhood
with
the
wicked
Sodomites
,
because
their
countrey
was
pleasant
and
delightfull
,
and
afterwards
to
commit
those
grieuous
sinnes
of
drunkennesse
and
incest
:
with
this
bait
of
pleasure
he
drew
the
people
of
Sodom
and
Gomorrah
to
vnnaturall
filthines
,
and
to
fall
into
all
manner
of
abominations
:
with
it
he
inticed
the
Israelites
to
commit
Gen.
14.
10.
11.
whoredome
with
the
Midianitish
women
;
Dauid
to
adulterie
and
murther
,
and
Salomon
to
fornication
both
corporall
and
spirituall
.
And
this
is
that
bewitching
allurement
,
whereby
the
diuell
so
much
preuaileth
euen
in
these
daires
,
by
causing
men
to
fall
in
this
spirituall
fight
into
these
lime
pits
of
carnall
pleasures
,
and
so
obtaining
an
easie
victorie
,
he
leadeth
them
away
captiue
into
all
manner
of
sinue
,
as
chambring
and
wantonnesse
,
lust
and
vncleanenesse
,
surfetting
Prou.
7.
16.
17.
and
drunkennesse
,
and
whatsoeuer
other
wickednesse
may
further
them
either
in
the
procuring
,
or
enioying
of
their
carnall
delights
:
with
all
which
the
flesh
being
fed
and
pampered
,
becommeth
a
strong
assistant
vnto
Satan
in
assaulting
the
spirituall
man
,
and
in
leading
him
captiue
vnto
sin
:
whereby
the
folly
of
worldlings
clearely
appeareth
,
in
that
they
willingly
nourish
this
secret
traytor
,
and
strengthen
this
enemie
against
themselues
,
taking
all
their
care
in
getting
,
and
their
comfort
in
enioying
that
,
which
inthralleth
them
in
the
bondage
of
sinne
,
and
both
furthereth
and
encreaseth
their
fearefull
condemnation
:
as
though
the
wicked
flesh
were
not
a
soile
fertile
enough
to
nourish
and
bring
forth
the
fruits
of
wickednesse
,
vnlesse
it
were
made
more
rancke
with
this
dung
of
worldly
vanities
.
And
thus
haue
I
shewed
that
these
earthly
things
,
honors
,
riches
and
pleasures
being
immoderately
loued
and
desired
,
doe
become
the
diuels
baits
and
snares
to
intangle
vs
in
sinne
to
our
perdition
and
destruction
:
whereby
it
appeareth
how
dangerous
and
desperate
the
state
of
worldlings
is
,
who
are
on
all
sides
beset
with
nets
,
which
that
deadly
fowler
Satan
doth
continually
watch
,
and
(
as
Bildad
speaketh
)
do
walke
in
the
Iob
18.
●
.
middest
of
snares
,
so
as
they
cannot
step
forward
a
foot
to
atchieue
their
desires
,
but
they
are
in
danger
of
catching
;
yea
and
haue
not
onely
snares
vnder
their
feet
,
but
ouer
their
heads
readie
to
fall
vpon
them
,
and
to
catch
them
by
the
neckes
;
for
so
the
Psalmist
saith
,
that
God
doth
raine
snares
Psalme
11.
6.
vpon
the
wicked
,
so
as
they
can
no
more
auoid
them
,
then
the
drops
of
water
which
come
downe
in
a
stormie
shower
:
the
which
their
case
is
so
much
more
desperate
,
because
they
are
so
farre
from
shunning
these
nets
and
snares
,
that
they
willingly
seeke
them
,
and
wilfully
leape
into
them
,
not
caring
to
intangle
their
soules
in
sinne
and
death
,
so
they
may
pray
for
the
present
vpon
the
worlds
alluring
baits
:
like
herein
to
the
sillie
flies
,
which
need
no
call
to
allure
them
to
the
honipot
,
nor
force
to
thrust
them
in
,
seeing
they
are
readie
to
come
of
their
owne
accord
,
and
to
drowne
themselues
,
without
any
compulsion
of
outward
violence
.
But
let
vs
who
haue
better
hopes
auoid
their
folly
,
&
weane
our
affections
from
this
worldly
dotage
,
which
in
the
end
wil
bring
destruction
;
for
why
should
we
be
in
loue
with
these
baits
of
vanitie
,
seeing
vnder
them
is
hid
the
hooke
of
sinne
which
will
mortally
choake
vs
?
why
should
we
with
such
care
seek
these
snares
,
which
being
found
will
but
intangle
vs
,
and
make
vs
Satans
prey
?
why
should
we
so
greedily
snatch
and
hold
these
pricking
thornes
,
which
when
we
haue
them
will
pierce
and
wound
vs
?
and
so
eagerly
catch
this
treble
cord
of
vanitie
,
a●
soone
as
Satan
doth
but
cast
it
out
,
that
so
he
might
draw
vs
into
hell
and
destruction
?
Let
vs
not
therefore
prey
greedily
on
the
fowlers
baits
,
that
we
be
not
catched
in
his
snares
,
and
seeing
there
is
no
safetie
or
securitie
vpon
the
earth
,
which
is
ful
of
grins
&
nets
;
let
vs
follow
the
example
of
the
silly
bird
,
which
mounteth
aloft
towards
heauen
,
when
she
seeth
any
danger
of
being
catched
,
thereby
making
frustrate
the
fowlers
hopes
;
for
as
the
Wise
man
speaketh
,
in
vaine
is
the
net
Pro●
.
1.
17.
spread
before
all
that
hath
wing
,
because
it
is
in
their
power
to
escape
by
flight
:
and
so
if
we
will
escape
the
manifold
snares
and
nets
which
Satan
and
the
world
haue
laid
to
catch
vs
,
let
not
our
hearts
and
affections
be
still
groueling
on
the
earth
,
but
let
vs
mount
aloft
with
the
wings
of
faith
and
loue
,
and
Philip
.
3.
20.
Coloss
.
3.
1.
haue
our
conuersation
in
heauen
,
minding
and
meditating
vpon
those
surpassing
ioyes
,
which
are
there
reserued
for
vs
;
and
so
shall
we
contemne
these
worldly
things
as
base
vanities
,
in
comparison
of
that
eternall
and
vnspeakeable
happinesse
;
Psalme
124.
7.
Non
capit
laqueus
nisi
ante
te
esca
coeperit
:
dum
praedam
petis
laqueo
ipse
te
nectis
.
Ambros
.
in
Psal
.
118.
Serm
.
14.
and
be
freed
from
the
danger
of
these
snares
:
so
as
with
the
Psalmist
we
may
sing
to
the
praise
of
God
:
our
sc●lt
is
escaped
,
euen
as
a
bird
out
of
the
snare
of
the
fowler
,
the
snare
is
broken
and
we
are
deliuered
.
For
there
is
no
danger
of
the
snare
if
we
neglect
,
or
but
lightly
esteeme
of
the
baite
,
neither
can
Satan
that
cunning
fowler
euer
catch
vs
in
his
nets
,
vnlesse
we
stoope
when
we
heare
his
alluring
call
,
and
greedily
hunger
after
that
prey
,
which
he
hath
purposely
set
out
,
that
he
may
prey
vpon
vs.
The
last
spirituall
euill
which
these
worldly
things
immoderately
§.
Sect
.
16.
That
worldly
things
immoderately
loued
expose
men
to
Gods
wrath
and
heauie
iugdements
.
loued
,
do
bring
to
those
who
so
affect
them
,
is
,
that
they
expose
them
to
the
heauie
wrath
of
God
,
and
his
fearefull
plagues
and
punishments
,
in
the
day
of
his
visitation
:
for
when
men
haue
set
their
hearts
and
affections
vpon
these
earthly
vanities
which
are
Gods
due
,
and
do
rightly
appertaine
to
him
alone
,
and
are
by
them
made
the
seruants
of
sin
,
and
slaues
of
Satan
,
readie
to
perpetrate
and
commit
any
wickednes
,
which
may
helpe
forward
to
the
obtaining
of
these
things
which
they
so
much
desire
,
and
yet
notwithstanding
passe
their
time
in
securitie
,
and
reioyce
in
the
fruition
of
their
beloued
vanities
,
blessing
themselues
in
their
vaine
hopes
,
as
though
they
needed
no
other
supplie
of
their
wants
,
nor
further
helpe
to
be
freed
out
of
dangers
;
then
the
Lord
being
zealous
of
his
owne
glorie
,
doth
cause
his
vengeance
to
wax
hot
against
them
,
and
pursueth
them
with
his
iudgements
and
plagues
till
he
haue
vtterly
destroyed
them
,
euen
,
when
they
least
suspectany
any
danger
of
approching
euil
:
so
the
Lord
threatneth
worldly
men
,
who
tooke
all
their
delight
in
earthly
things
,
and
in
the
fruition
of
them
passed
their
time
in
impenitencie
and
securitie
,
promising
vnto
themselues
immunitie
in
time
of
danger
,
that
hee
would
Esay
28.
17.
18.
sweepe
away
their
vaine
confidence
,
disanull
their
couenant
with
death
and
agreement
with
hell
,
and
that
when
the
scourge
passed
ouer
,
it
should
not
ouer-passe
them
,
but
take
them
away
,
&c.
And
the
Apostle
describing
the
enemies
of
the
crosse
of
Christ
,
ioyneth
these
together
,
that
they
were
such
as
did
Philip
.
3.
19.
mind
earthly
things
,
and
h●d
damnation
for
their
end
.
How
little
therefore
are
we
beholding
to
the
world
and
worldly
O
saeculum
nequam
,
quod
soles
tuos
fic
soles
beare
,
●●icos
vt
dei
facias
inimicos
.
Bernard
.
epist
.
107.
things
,
seeing
their
friendship
and
loue
exposes
vs
to
the
wrath
and
anger
of
God
;
and
by
satisfying
our
desires
in
the
fruition
of
some
small
benefits
,
do
make
vs
(
whilest
we
too
much
dote
vpon
them
)
liable
to
Gods
greatest
iudgements
,
and
most
grieuous
punishments
?
But
this
wil
yet
more
plainly
appeare
,
if
we
further
consider
the
speciall
instances
,
and
first
these
worldly
honors
when
they
are
excessiuely
loued
and
ouer-greedily
desired
,
do
by
our
wicked
getting
,
and
proud
keeping
them
,
expose
vs
to
Gods
wrath
and
vengeance
,
in
the
day
of
his
visitation
:
for
hard
and
almost
impossible
it
is
,
to
the
corrupt
nature
of
man
to
be
aduanced
to
high
places
and
great
dignities
,
and
not
to
be
proud
of
his
preferment
;
hard
it
is
to
be
magnified
among
the
people
,
and
not
also
too
much
to
magnifie
a
mans
owne
worth
,
and
to
ouerweene
his
gifts
and
good
parts
:
hard
it
is
for
a
man
to
be
great
and
glorious
vpon
earth
,
and
to
keepe
a
due
remembrance
of
him
from
whom
he
hath
receiued
his
glorie
and
greatnes
.
And
contrariwise
,
through
the
same
corruption
of
our
nature
,
those
who
are
aduanced
to
honorable
places
are
apt
to
be
puffed
vp
in
pride
,
to
forget
the
Lord
who
hath
preferred
them
,
to
rob
him
of
his
glorie
,
and
to
arrogate
the
praise
of
their
preferments
to
themselues
,
their
owne
policies
,
and
good
parts
which
is
due
and
peculiar
to
God
alone
,
by
reason
of
which
abuse
they
commonly
make
God
their
enemie
,
and
inflame
his
wrath
against
them
,
for
their
sacrilegious
impietie
;
and
the
more
gloriously
they
shine
before
men
,
the
more
their
honor
is
obscured
in
the
sight
of
God
;
the
more
they
magnifie
and
extoll
themselues
,
the
more
doth
he
vilifie
and
contemne
them
;
yea
he
doth
not
only
despise
them
in
their
greatest
pride
as
abiects
,
but
opposeth
against
them
as
enemies
,
and
as
his
corriuals
in
that
which
is
most
deare
vnto
him
,
his
honor
and
glory
;
as
though
he
should
say
;
To
me
belongeth
this
combate
against
the
proud
,
with
mine
owne
hand
must
mine
owne
title
be
tried
,
and
glory
defended
;
this
man
encroching
vpon
my
right
,
challengeth
me
to
the
fight
,
as
my
speciall
aduersarie
and
enemie
,
and
therefore
I
wil
take
mine
owne
cause
into
mine
owne
hand
,
and
auenge
me
of
my
soes
who
rise
vp
and
rebell
against
me
.
Now
what
can
befall
them
but
confusion
,
shame
and
destruction
,
against
whom
God
purposely
opposeth
as
a
sharp
and
seuere
enemie
,
seeing
he
is
so
powerfull
that
none
can
stand
before
him
in
his
anger
,
nor
deliuer
himselfe
or
any
other
out
of
his
hand
;
but
strong
and
weake
,
King
and
people
,
are
all
alikeliable
to
his
plagues
,
when
he
goeth
his
circulte
of
visitation
,
and
sitteth
in
his
assizes
to
iudge
the
earth
?
Of
which
fearefull
vengeance
executed
vpon
proud
potentates
we
haue
many
examples
,
as
in
Pharaoh
drowned
in
the
red
1.
Sam
.
12.
25.
sea
,
in
Corah
and
his
confederates
,
swallowed
aliue
by
the
earth
,
in
Abimelech
killed
by
a
woman
,
Absalon
hanged
by
his
owne
haire
,
and
Haman
on
his
owne
gallowes
,
Athaliah
,
Nebuchadnezer
,
Herode
and
many
others
.
And
thus
also
riches
being
immoderately
loued
,
do
expose
those
who
haue
them
to
Gods
wrath
,
and
bring
vpon
them
his
fearefull
iudgements
.
So
Zophar
speaking
of
the
couetous
worldling
,
saith
,
that
as
he
hath
deuoured
substance
,
so
he
shall
vomit
it
againe
;
Iob
20.
15.
16.
for
God
shall
draw
it
out
of
his
belly
:
he
shall
sucke
the
gall
of
aspes
,
and
the
vipers
tongue
shall
sl●y
him
,
&c.
And
the
Prophet
Esay
denounceth
a
fearefull
woe
against
them
,
who
ioyned
Esay
5.
8.
house
to
house
,
and
field
to
field
,
as
though
they
would
dwell
alone
vpon
the
earth
:
and
the
Prophet
Habacuk
likewise
,
Woe
be
vnto
him
(
saith
he
)
that
coueteth
an
euill
couetousnesse
to
his
Habac
.
2.
9.
10.
house
,
that
he
may
set
his
nest
on
high
,
to
escape
the
power
of
euill
.
Thou
hast
consulted
shame
to
thine
owne
house
,
by
destroying
many
people
,
and
hast
sinned
against
thine
owne
soule
:
for
the
stone
shall
crie
out
of
the
wall
,
and
the
beame
of
timber
shall
answere
it
.
An
example
of
which
fearefull
vengeance
executed
vpon
the
couetous
we
haue
in
Achan
,
who
was
destroyed
with
all
his
familie
;
in
Balaam
,
who
was
slaine
with
the
Madianites
,
for
affecting
the
reward
of
iniquitie
.
In
Gehezi
,
who
together
with
all
his
posteritie
were
smitten
with
leprosie
.
In
Tyre
,
who
had
heaped
vp
siluer
as
dust
,
and
gold
as
the
mire
in
the
streets
,
whom
the
Lord
threatneth
to
spoile
of
Zach
.
9.
3.
4.
al
her
wealth
,
and
to
consume
her
with
fire
,
though
she
were
enuironed
with
the
sea
,
and
wanted
no
water
to
quench
it
.
The
like
also
may
be
said
of
voluptuous
pleasures
,
which
make
vs
liable
to
Gods
wrath
and
vengeance
,
when
we
set
our
harts
vpon
them
,
and
take
more
care
to
please
our selues
,
then
to
please
God
.
And
thus
the
Lord
punished
that
delight
which
our
first
parents
tooke
in
eating
of
the
forbidden
fruit
,
with
the
losse
of
Paradise
,
and
that
which
was
worse
,
with
the
losse
of
his
fauour
;
Noahs
drunkennesse
with
the
scorne
and
contempt
of
his
sonnes
;
Lots
incest
with
a
cursed
posterity
,
the
Sodomites
fulnesse
and
filthinesse
;
with
fire
and
brimstone
from
heauen
.
And
Lots
wife
for
looking
backe
,
with
a
desire
to
inioy
those
pleasures
of
sinfull
Sodom
,
was
turned
into
a
pillar
of
salt
,
that
she
might
(
as
one
saith
)
Uxor
Lot
respexit
,
&
vbi
respexit
,
ibi
remansit
.
In
salem
conuersa
est
,
vt
prudentes
condiret
exemplo
.
August
.
Serm
.
29.
tom
.
10.
season
vs
with
her
example
,
and
keepe
vs
from
lusting
after
these
worldly
vanities
.
And
thus
the
whole
tribe
of
Beniamin
almost
were
vtterly
destroyed
for
not
punishing
the
abominable
vncleannesse
of
some
few
among
them
.
And
euen
Dauid
himselfe
lost
that
delight
which
hee
had
taken
in
his
vnlawfull
lust
,
with
the
sting
of
conscience
,
apprehension
of
Gods
wrath
,
and
by
his
owne
sonnes
shamefull
abusing
of
his
concubines
in
the
sight
of
the
people
.
Which
iudgements
and
punishments
if
any
escape
in
this
life
(
as
they
seldome
doe
,
because
voluptuous
pleasures
doe
almost
alwaies
bring
their
punishment
with
them
)
yet
they
shall
most
surely
be
ouertaken
with
God
,
plagues
in
the
life
to
come
:
according
to
that
of
the
wise
Preacher
:
Reioyce
o
yong
man
in
thy
youth
,
and
let
thy
heart
cheere
thee
in
the
daies
of
thy
youth
,
Eccles
.
11.
9.
and
walke
in
the
waies
of
thine
heart
,
and
in
the
sight
of
thine
eyes
;
but
know
that
for
all
these
things
God
will
bring
thee
to
iudgement
.
CHAP.
XXXV
.
Of
the
euerlasting
euils
which
worldly
things
immoderately
loued
,
do
bring
to
those
who
haue
them
.
ANd
thus
haue
I
shewed
the
temporal
euils
§.
Sect
.
1.
That
worldly
things
immoderately
loued
hinder
vs
from
attaining
the
ioyes
of
Gods
kingdome
.
both
ciuill
and
spirituall
,
which
doe
accompanie
these
worldly
things
,
when
they
are
ouerualued
aboue
their
worth
,
and
immoderately
affected
and
desired
.
It
now
followeth
that
wee
intreate
briefly
of
those
which
are
euerlasting
in
the
life
to
come
.
For
wel
were
it
with
worldlings
,
if
the
earthly
things
which
they
immoderately
loue
,
were
onely
hurtfull
to
their
soules
and
bodies
whilest
they
continue
here
;
for
then
they
might
set
their
temporall
gaine
against
their
temporall
losse
,
and
haue
their
hurts
counteruailed
(
at
least
in
their
opinion
)
by
their
profit
and
benefit
.
But
this
maketh
their
estate
most
miserable
,
in
that
their
worldly
delights
and
comforts
;
are
but
momentanie
and
of
short
continuance
;
and
the
euils
and
punishments
vnto
which
they
haue
made
themselues
liable
,
either
by
their
wicked
getting
or
abusing
them
,
shall
be
endlesse
and
euerlasting
.
For
as
the
wounds
of
the
body
are
soone
made
,
and
long
in
curing
;
so
these
sores
of
sin
which
attend
vpon
the
euill
getting
or
keeping
of
earthly
vanities
,
are
made
in
a
moment
,
but
when
they
are
made
,
they
are
neuer
cured
,
vnlesse
in
this
life
we
applie
vnto
them
the
precious
balsum
of
Christs
blood
,
and
wash
these
spirituall
wounds
with
the
teares
and
water
of
true
repentance
.
Now
these
euils
which
they
bring
in
respect
of
the
life
to
come
,
are
either
priuatiue
or
positiue
.
The
priuatiue
euill
which
these
worldly
things
immoderately
loued
bring
,
is
that
they
depriue
and
hinder
those
who
set
their
hearts
vpon
them
,
of
the
eternall
ioyes
of
heauen
.
For
the
Psalmist
,
enquiring
of
the
diuine
Oracle
of
truth
:
who
shall
ascend
into
the
mountaine
Psal
.
24.
3.
4.
of
the
Lord
;
and
who
shall
stand
in
his
holy
place
;
receiueth
this
answere
:
he
that
hath
innocent
hands
,
and
a
pure
heart
,
which
hath
not
lift
vp
his
mind
vnto
vanitie
,
nor
sworne
deoeitfully
.
And
the
Apostle
speaking
of
those
who
are
effectually
called
to
the
fruition
of
these
ioyes
,
saith
,
that
not
many
wise
men
1.
Cor
.
1.
26.
27.
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
;
but
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
▪
and
God
hath
chosen
the
weake
things
of
the
world
,
to
confound
the
mighty
things
;
and
vile
things
of
the
world
,
and
things
which
are
despised
hath
God
chosen
,
and
things
which
are
not
,
to
bring
to
nought
things
that
are
.
And
in
another
place
hee
telleth
vs
,
that
he
who
soweth
to
the
flesh
,
shall
of
his
flesh
reape
corruption
;
Gal
.
6.
8.
euen
as
contrariwise
,
he
that
soweth
to
the
spirit
,
shall
of
the
spirit
reape
life
euerlasting
.
So
that
commonly
those
whom
the
world
refuseth
,
God
chuseth
,
whom
it
disgraceth
,
he
honoureth
;
and
contrariwise
,
they
whom
the
world
magnifieth
,
those
the
Lord
despiseth
,
whom
it
imbraceth
,
those
he
reiecteth
.
And
hard
it
is
and
euen
impossible
,
that
our
hearts
should
be
fixed
on
the
world
,
and
yet
our
soules
inherit
eternall
happinesse
,
that
we
should
haue
our
conuersation
in
the
world
as
citizens
of
the
earth
,
and
yet
hold
sure
our
inheritance
in
Gods
kingdome
.
And
therefore
as
some
thinke
,
our
Mark
.
9.
2.
Sauiour
before
he
would
giue
his
disciples
some
smal
glimps
of
that
heauenly
glory
in
his
transfiguration
,
first
withdrew
them
apart
vnto
mount
Thabor
,
separating
and
diuiding
them
as
it
were
from
the
world
,
to
teach
vs
typically
this
lesson
,
that
hee
who
will
euer
hope
to
see
and
enioy
eternall
glory
,
must
first
draw
his
affections
from
the
world
,
and
haue
their
conuersation
in
heauen
,
seeking
those
things
which
are
aboue
,
and
raising
his
meditations
into
the
mountaine
of
Gods
holinesse
.
To
this
purpose
one
exhorteth
vs
to
weane
our
affections
from
the
loue
of
these
worldly
vanities
,
because
if
our
hearts
bee
fixed
vnto
them
,
they
will
depriue
vs
of
euerlasting
glory
:
Learne
to
contemne
(
saith
he
)
Bernard
.
de
inter
.
domo
cap
.
45.
those
things
whilest
thou
art
aliue
,
which
thou
canst
not
haue
after
thou
art
dead
.
For
it
is
hard
,
yea
altogether
impossible
,
that
a
man
should
with
immoderate
loue
enioy
these
temporall
good
things
,
and
those
that
are
eternall
,
that
he
should
here
glut
his
appetite
,
and
there
haue
his
soule
satisfied
with
heauenly
ioyes
,
and
so
passe
from
one
delight
to
another
,
and
appeare
glorious
both
in
earth
and
heauen
,
&c.
seeing
the
more
we
are
delighted
with
earthly
vanities
,
the
more
are
we
separated
from
eternall
glory
.
Now
if
we
would
know
the
reasons
why
both
these
cannot
§.
Sect
.
2.
The
reasons
why
wee
cannot
greatly
loue
both
earthly
and
heauenly
things
.
stand
together
,
and
why
we
cannot
set
our
hearts
vpon
the
things
of
the
world
whilest
we
continue
with
them
,
and
afterwards
inherit
heauenly
happinesse
;
they
are
easily
rendred
:
for
first
,
those
who
too
much
affect
these
earthly
things
,
they
too
little
regard
,
or
vtterly
contemne
that
eternall
glory
in
the
life
to
come
;
if
they
be
in
loue
with
the
flesh
pots
of
Egypt
,
they
will
neuer
trauell
cheerefully
towards
the
land
of
promise
;
if
with
Esau
they
more
esteeme
their
pottage
then
their
patrimonie
,
they
wil
take
no
great
paines
to
be
assured
of
it
,
or
sel
al
their
title
and
interest
which
they
haue
in
it
at
the
basest
prizes
;
if
they
can
be
content
with
the
prodigall
sonne
to
feed
on
the
huskes
of
worldly
vanities
,
among
the
filthie
swine
,
so
long
as
they
can
haue
plentie
of
them
,
they
will
neuer
care
to
returne
vnto
their
heauenly
father
,
neither
will
they
giue
all
they
haue
to
buy
this
precious
pearle
of
glory
,
if
they
more
esteeme
their
earthly
possessions
,
and
in
comparison
of
them
basely
value
those
heauenly
treasures
.
So
one
saith
,
that
holy
delight
in
heauenly
happinesse
shunneth
the
heart
which
is
prepossessed
with
Bernard
.
de
ascensione
Domini
.
Serm
.
6.
worldly
desires
,
neither
can
there
bee
any
mixture
of
things
truely
substantiall
,
with
emptie
vanities
;
of
true
▪
things
with
false
;
eternall
with
transitorie
,
spirituall
with
corporall
,
the
highest
with
the
lowest
,
so
as
a
man
may
at
the
same
time
sauor
of
those
things
which
are
aboue
,
and
those
things
which
are
beneath
.
For
these
worldly
things
haue
in
them
a
bewitching
quality
,
whereby
those
who
affect
them
,
are
blinded
that
they
cannot
see
those
heauenly
riches
,
though
much
greater
and
better
,
and
so
being
out
of
sight
,
they
are
also
out
of
mind
,
and
are
either
quite
forgotten
,
or
vtterly
disregarded
.
And
as
he
who
loueth
an
harlot
doth
presently
loath
his
wife
,
taking
his
whole
delight
in
her
companie
and
wanton
dalliance
,
and
esteeming
his
owne
home
a
iaile
or
prison
;
so
they
who
set
their
hearts
vpon
this
worldly
strumpet
,
doe
presently
contemne
our
husband
Iesus
Christ
,
and
flee
from
our
heauenly
home
,
as
if
it
were
the
place
of
their
banishment
.
And
this
the
Apostle
implieth
,
where
hee
saith
{αβγδ}
.
1.
Cor
.
7.
31.
that
the
outward
forme
or
beautifull
appearance
of
this
world
doth
seduce
or
misleade
men
out
of
their
way
,
like
the
going
fire
which
leades
those
who
behold
it
into
hedges
and
ditches
,
and
so
blindeth
and
dazleth
them
,
that
they
cannot
find
the
way
to
their
owne
home
.
In
which
regard
this
bewitching
world
is
fitly
likened
to
a
kind
of
serpent
called
by
the
Grecians
{αβγδ}
,
which
when
she
cannot
ouertake
the
fleeing
passengers
,
doth
with
her
beautifull
colours
astonish
and
amaze
them
,
so
as
they
haue
no
power
to
passe
away
till
shee
haue
stung
them
;
for
so
doth
the
counterfait
beauty
and
braueir
of
the
world
inueigle
and
bewitch
those
who
behold
it
with
ouerpartiall
eyes
,
that
they
stand
astonished
till
it
haue
stung
them
with
carnall
concupiscence
,
and
doting
loue
,
so
as
they
haue
neither
will
nor
power
to
set
one
foote
forward
towards
their
heauenly
countrie
.
But
as
the
Rubenites
hauing
taken
a
liking
of
the
countrie
which
was
first
conquered
,
because
it
was
fit
to
feed
their
cattell
(
although
it
were
farre
from
the
Temple
,
where
they
should
receiue
the
food
of
their
soules
)
and
therefore
to
enioy
it
renounced
all
interest
in
the
land
of
promise
:
so
these
worldlings
set
their
harts
and
affections
vpon
the
earth
and
ea●thly
vanities
,
because
they
are
at
hand
,
and
fit
to
feed
their
sensuall
and
brutish
appetites
,
preferring
it
before
the
heauenly
Canaan
,
and
temple
of
Gods
holinesse
,
where
their
soules
might
be
satisfied
with
those
rauishing
ioyes
,
and
surpassing
pleasures
which
are
at
Gods
right
hand
for
euermore
.
Or
if
they
doe
not
hinder
them
from
this
heauenly
happinesse
,
by
causing
them
to
forget
and
vtterly
neglect
it
,
yet
at
least
by
slacking
their
pace
,
and
causing
them
to
seeke
after
it
negligently
and
remissely
:
and
whereas
there
is
such
a
zeale
in
those
who
attaine
vnto
the
kingdome
of
heauen
,
that
as
our
Sauiour
Christ
saith
,
they
striue
to
enter
into
the
straite
gate
,
and
are
ready
to
take
possession
of
it
by
an
holy
Luk
.
13.
24.
kind
of
violence
and
force
,
sparing
for
no
paines
,
nor
staying
Mat
.
11.
12.
for
any
danger
;
these
men
who
are
wedded
to
the
world
,
are
cold
and
slacke
in
this
pursuit
,
being
altogether
vnwilling
to
take
any
paines
,
or
to
sustaine
the
least
brunt
of
any
danger
.
Or
if
at
any
time
they
shew
a
little
earnestnesse
more
then
ordinarie
,
presently
this
zeale
is
quenched
with
these
watrish
and
earthly
vanities
;
and
the
world
catching
fast
hold
of
them
,
maketh
them
to
stay
,
and
neuer
ceaseth
wrestling
with
them
till
they
haue
the
foile
and
ouerthrow
.
In
which
conflict
these
worldly
things
are
vnto
them
but
as
clothes
to
wrastlers
,
whereon
their
aduersarie
taketh
faster
hold
to
giue
them
a
fall
;
and
(
as
one
saith
)
the
world
casteth
Nilus
in
ascetico
.
vpon
them
this
dust
of
earthly
vanities
,
that
he
may
seaze
on
them
the
surer
,
and
keepe
them
from
slipping
out
of
his
vnkind
imbracements
;
from
which
dangers
they
might
bee
freed
,
either
if
they
were
naked
&
destitute
of
these
worldly
vanities
,
or
at
least
if
they
kept
them
on
as
loose
garments
,
which
are
easily
pulled
off
;
being
not
fare
in
loue
with
them
whilest
they
haue
them
,
and
standing
firmely
in
their
patience
,
and
well
contented
in
their
minds
,
when
they
are
taken
away
.
Finally
,
as
these
worldly
things
immoderately
loued
,
doe
§.
Sect
.
3.
That
the
Lord
will
not
giue
the
heauenly
ioyes
to
those
who
more
esteeme
earthly
trifles
.
hinder
men
from
seeking
after
the
heauenly
ioyes
of
Gods
kingdome
,
so
doe
they
moue
the
Lord
to
restraine
his
bountifull
hand
,
from
giuing
and
bestowing
them
.
For
he
onely
giueth
his
best
gifts
to
those
who
best
esteeme
them
,
and
bestoweth
his
benefits
vpon
them
alone
who
doe
seeke
and
sue
for
them
,
seeing
those
only
who
feele
their
owne
want
,
and
acknowledge
the
incomparable
worth
of
these
rich
gifts
,
wil
euer
be
truely
thankfull
for
them
.
Now
who
that
is
wise
among
men
would
bestow
his
greatest
benefits
where
hee
is
sure
to
receiue
the
least
thanks
?
Who
would
giue
gifts
of
value
,
to
those
who
cannot
value
them
,
but
preferre
euery
base
trifle
aboue
them
,
in
their
foolish
estimation
?
Who
would
bestow
a
rich
diamond
on
him
,
who
more
esteemeth
of
a
painted
glasse
;
or
a
piece
of
gold
on
such
an
one
as
more
highly
valueth
a
shining
counter
?
Who
would
make
him
his
heire
to
a
goodly
inheritance
,
who
preferreth
before
it
,
euen
in
his
ripest
iudgement
,
a
top
and
scourge
,
or
some
such
childish
vanity
?
or
make
him
lord
of
his
lasting
labours
,
who
taketh
more
delight
in
a
butterflie
,
or
a
brittle
sopie
bubble
?
And
do
wee
thinke
the
Lord
lesse
wise
then
man
,
that
hee
should
bestow
those
eternall
treasures
vpon
those
who
contemne
them
,
preferring
before
them
euery
childish
trifle
,
and
worldly
vanitie
?
will
hee
giue
his
chiefe
iewels
to
those
who
doe
not
know
how
to
value
them
?
and
make
them
heires
of
an
eternall
kingdome
,
who
more
highly
esteeme
,
and
deerely
loue
,
and
earnestly
desire
,
and
painefully
seeke
these
earthly
trifles
,
which
are
as
contemptible
in
their
worth
,
as
momentanie
and
vncertaine
in
their
continuance
?
no
no
assuredly
;
these
prophane
Esaus
must
not
haue
the
birthright
and
blessing
,
who
following
their
carnall
appetite
doe
preferre
before
it
a
messe
of
pottage
;
these
carnall
Israelites
who
more
esteeme
worldly
bondage
,
then
the
glorious
liberty
of
the
sonnes
of
God
,
and
the
fleshpots
of
Egypt
,
more
then
the
fruitfull
Canaan
,
shall
perish
in
this
earthly
wildernes
,
and
neuer
enter
into
the
holy
land
.
These
sonnes
of
Adam
,
who
loue
an
Apple
better
then
their
Creator
,
and
care
more
for
the
present
to
please
their
licorous
pallet
,
and
carnall
appetite
,
then
for
those
ioyes
which
are
vnspeakeable
and
eternall
;
shall
neuer
(
without
serious
repentance
)
be
thought
fit
inhabitants
for
the
heauenly
paradise
.
They
who
with
the
wise
of
Lot
,
looke
backe
to
this
Sodom
Luke
17.
32.
of
sinne
,
which
by
Gods
determinate
sentence
,
is
destinated
to
fire
and
brimstone
,
delighting
more
in
those
pleasures
of
vanitie
,
then
in
Gods
gratious
deliuerance
,
shall
be
made
fearefull
examples
of
his
heauie
iudgements
,
and
pillars
or
lasting
monuments
,
to
giue
others
warning
,
that
they
bee
more
wise
in
their
choice
.
For
as
our
Sauiour
Christ
hath
taught
vs
;
No
man
that
putteth
his
hand
to
the
plough
,
and
Luke
9.
62.
looketh
back
,
is
apt
and
fit
for
the
Kingdom
of
God
,
and
they
who
will
not
forsake
all
to
follow
him
,
yea
,
hate
father
and
&
14.
26.
mother
,
wife
and
children
,
brethren
and
sisters
,
and
their
owne
life
also
,
when
they
come
in
comparison
with
the
loue
of
Christ
,
and
his
holy
Father
,
he
will
neuer
thinke
them
worthie
to
be
his
disciples
,
to
follow
him
in
the
Kingdome
of
grace
,
and
much
lesse
as
coheires
to
raigne
together
with
him
in
the
Kingdome
of
glory
.
But
let
vs
descend
from
the
generall
to
the
speciall
instances
.
§.
Sect
.
4.
That
earthly
honours
hinder
those
,
who
set
their
hearts
on
them
for
attaining
heauenly
glorie
.
And
first
for
honours
,
and
the
vaine
glory
of
the
world
,
what
greater
impediment
can
there
be
then
they
,
to
hinder
any
from
attaining
the
eternall
glory
of
Gods
Kingdome
,
when
being
inioyed
or
desired
,
they
are
ouerualued
,
and
too
much
loued
and
affected
?
For
(
as
I
haue
shewed
)
they
make
men
the
readie
instruments
of
any
sin
(
whereby
a
present
forfeiture
is
made
of
our
heauenly
inheritance
)
for
the
getting
or
preseruing
of
their
honor
&
aduancement
.
They
willingly
neglect
the
chiefe
priuiledges
and
perogatiues
of
the
sons
of
God
,
and
onely
plot
and
take
paines
in
aspiring
to
their
ambitious
ends
.
They
are
apt
to
despise
the
exercises
of
religion
,
and
to
contemne
the
means
of
their
saluation
,
as
publike
prayer
,
and
the
ministery
of
the
word
,
as
better
befitting
the
vulgar
people
,
then
such
as
they
,
who
are
so
highly
aduanced
aboue
the
common
sort
.
Or
if
they
heare
the
word
,
they
will
not
regard
the
threatnings
of
Gods
iudgements
against
sinne
,
nor
stoope
to
take
vpon
them
the
yoke
of
Iesus
Christ
,
submitting
themselues
to
be
guided
and
ruled
by
his
ordinance
,
as
being
a
thing
too
base
,
for
their
honour
and
greatness
.
Finally
,
they
skorne
to
goe
in
that
onely
way
,
which
leadeth
to
eternall
life
and
happinesse
;
but
chuse
bywaies
of
their
owne
,
as
though
they
disdained
to
goe
to
heauen
in
vulgar
company
,
or
to
be
saued
after
a
common
fashion
.
For
the
Lord
hath
appointed
,
that
all
who
desire
to
attaine
vnto
heauenly
happinesse
,
should
take
paines
,
in
trauelling
the
narrow
and
afflicted
way
,
and
in
entring
the
low
and
Matth
.
7.
13.
14.
strait
gate
that
leadeth
to
life
;
but
they
refuse
this
difficult
course
,
and
chuse
the
broad
way
of
ease
and
libertie
▪
if
not
licentiousnesse
.
Our
Sauiour
hath
told
them
,
that
they
who
will
find
rest
to
their
soules
,
must
stoope
to
take
his
yoke
vpon
Matth
.
11.
29.
them
,
and
learne
to
imitate
his
example
,
who
was
meeke
and
lowly
in
heart
;
whereas
they
thinke
to
come
to
the
glory
of
his
Kingdome
,
by
that
glorious
way
,
in
which
ambitious
pride
hath
set
them
,
carrying
their
heads
on
high
,
and
walking
with
stretched
out
necks
;
and
that
which
is
worse
,
with
hearts
swollen
with
pride
,
and
ful
of
vaine
glory
,
and
haughtie
insolence
.
So
elsewhere
he
teacheth
them
,
that
to
such
as
are
like
vnto
little
children
belongeth
the
Kingdome
of
Heauen
:
Matth
.
19.
14.
and
yet
more
plainely
,
that
except
those
who
are
high
minded
and
ambitious
bee
conuerted
,
and
become
as
little
children
(
namely
,
in
meekenesse
and
humilitie
)
they
shall
neuer
enter
into
the
Kingdome
of
beauen
;
and
contrariwise
▪
whosoeuer
shall
humble
himselfe
as
a
little
child
,
the
same
is
the
greatest
in
the
Kingdome
of
Heauen
.
Thus
also
he
saith
,
that
he
who
exalteth
himselfe
shall
be
brought
low
,
and
he
that
humbleth
himselfe
Infoelix
pro●sus
ambitio
.
quae
ambire
magna
non
nouit
,
qu●rens
de
m●dico
crescere
&
de
maximo
minui
.
Bernard
.
in
Matth
.
19.
de
.
clam
.
shall
be
exalted
.
Foolish
therefore
is
ambition
,
which
euer
aspireth
to
rise
,
and
alwaies
neglecteth
the
meanes
of
rising
to
the
chiefe
preferments
;
but
when
it
mounteth
to
the
clouds
,
and
desireth
most
to
touch
the
heauens
,
euen
then
it
is
most
deiected
,
one
foot
still
holding
possession
of
hell
in
the
behalfe
of
the
whole
body
:
and
vnhappie
(
as
one
saith
)
is
the
ambitious
man
,
which
knoweth
not
how
to
compasse
the
greatest
things
,
but
seeketh
to
waxe
great
by
smal
trifles
,
and
to
be
onely
little
in
that
which
is
greatnesse
,
and
most
desirable
.
For
whereas
it
is
the
onely
way
to
true
greatnesse
and
glory
,
to
be
humble
and
lowly
in
a
mans
owne
eies
,
because
(
as
our
Sauiour
hath
taught
vs
)
euen
Publicans
and
sinners
shall
enter
sooner
into
Gods
Kingdome
,
then
proud
Matth
.
21.
31.
Pharisies
,
though
they
be
neuer
so
much
magnified
amongst
men
;
they
labour
to
aduance
themselues
vnto
honours
,
by
pride
and
ambitious
aspiring
,
which
when
they
haue
them
,
are
scarce
worth
their
labour
:
as
if
when
Kingdomes
and
true
Monarchies
were
offered
,
and
in
dealing
to
those
who
would
heartily
desire
and
sue
for
them
;
men
should
vtterly
neglect
these
chiefe
preferments
,
and
contend
one
with
another
,
who
for
an
houre
should
be
King
in
a
play
.
But
if
wee
would
auoid
this
follie
,
and
not
bee
ouertaken
with
this
worldly
dotage
,
let
vs
labour
to
attaine
those
chiefe
preferments
,
and
heauenly
glory
,
by
going
in
that
way
of
humilitie
which
Christ
hath
first
traced
before
vs
:
and
as
those
,
who
raise
the
highest
building
,
do
first
lay
the
lowest
and
deepest
foundation
,
or
else
it
will
soone
sinke
,
and
come
to
ruine
;
so
if
we
meane
to
become
such
temples
,
as
are
fit
for
God
eternally
to
dwel
in
,
let
vs
begin
our
building
on
the
low
foundation
of
humilitie
.
For
though
our
countrie
bee
high
,
and
situate
on
the
mountaine
of
Gods
holinesse
,
yet
Quisquis
cupit
diuinitatis
te●ere
vestigia
humilitatis
ima
sectetur
.
Ambros
.
serm
.
19.
tom
.
3.
the
way
that
leadeth
to
it
,
is
low
and
humble
;
and
therefore
let
vs
not
foolishly
refuse
the
way
,
if
we
thinke
to
come
to
the
end
of
our
iourney
,
nor
thinke
to
leape
from
the
hill
of
pride
,
to
the
hill
of
glorie
,
which
is
impossible
,
in
respect
of
their
great
distance
;
but
let
vs
first
descend
into
the
valley
of
humilitie
,
that
afterwards
we
may
ascend
into
the
mountaine
of
glorie
.
Thus
also
riches
immoderately
loued
are
notable
impediments
§.
Sect
.
5.
That
earthly
riches
hinder
men
from
attaining
euerlasting
treasures
.
Matth
.
19.
23.
24
Mark
.
10.
23.
24
in
our
spirituall
iourney
,
and
a
chiefe
meanes
,
and
(
as
it
were
)
a
heauie
clog
to
keepe
vs
from
ascending
into
those
heauenly
ioies
.
So
our
Sauiour
Christ
saith
vnto
his
Disciples
,
Verily
I
say
vnto
you
,
that
a
rich
man
shall
hardly
enter
into
the
Kingdome
of
Heauen
.
Yea
and
if
they
trust
and
set
their
hearts
vpon
them
,
he
affirmeth
,
that
it
is
easier
for
a
camell
to
goe
through
the
eie
of
an
needle
,
then
for
a
rich
man
to
enter
into
the
Kingdome
of
God
.
And
the
Apostle
Paul
agreeing
with
Ephes
.
5.
5.
his
Lord
and
Master
,
saith
,
that
the
couetous
person
which
is
an
idolate●
,
hath
no
inheritance
in
the
Kingdome
of
Christ
,
and
of
God
.
And
this
commeth
to
passe
,
first
,
because
few
of
those
who
abound
in
riches
,
are
effectually
called
,
either
because
God
passeth
by
them
,
and
preferreth
the
poore
before
them
;
or
because
when
they
are
called
,
they
refuse
to
come
,
being
wholly
taken
vp
in
their
worldly
imploiments
.
Of
the
former
,
the
Apostle
Paul
saith
,
that
God
hath
not
called
the
mightie
in
the
world
,
but
the
weake
and
helpelesse
.
And
more
1.
Cor
.
1.
26.
plainly
the
Apostle
Iames
saith
,
that
we
are
not
to
respect
the
rich
more
then
the
poore
(
vnlesse
also
they
be
rich
in
faith
and
good
works
)
because
God
hath
chosen
the
poore
of
this
Iames
2.
5.
world
,
that
they
should
bee
rich
in
faith
,
and
heires
of
the
Kingdome
,
which
he
hath
promised
to
them
that
loue
him
.
Whereupon
an
ancient
concludeth
,
that
if
riches
were
absolutelie
good
,
God
would
not
haue
made
speciall
choice
of
the
poore
to
stand
before
him
in
his
owne
familie
.
And
if
sometimes
Chrysost
.
hom
.
ad
pop
.
hom
.
28.
tom
.
4.
he
make
choice
of
rich
men
,
it
is
no
wonder
;
for
it
is
not
,
that
they
should
still
hold
in
their
hands
their
great
abundance
,
but
as
a
wise
and
mercifull
Physition
,
he
maketh
choice
of
these
patients
,
that
he
may
purge
them
of
their
superfluities
,
and
free
them
from
that
swelling
which
maketh
them
altogether
vnfit
to
enter
into
Gods
Kingdome
.
Of
the
other
we
haue
an
example
in
them
,
who
were
inuited
to
the
Matth
.
22.
3.
Kings
supper
,
who
were
so
imploied
in
their
worldly
affaires
,
that
they
had
no
leisure
to
come
;
whereby
is
signified
,
that
they
who
set
their
hearts
vpon
the
earthly
mammon
,
haue
not
so
much
as
any
desire
to
vse
the
meanes
of
their
owne
saluation
;
but
when
they
are
by
Gods
messengers
inuited
and
perswaded
hereunto
,
they
pretend
worldly
excuses
,
and
will
not
hearken
vnto
them
.
As
therefore
the
ship
which
is
too
heauily
laden
,
is
in
greatest
hazard
,
and
most
vnlikely
to
come
safely
to
the
desired
hauen
;
because
it
is
in
dang●r
to
be
pursued
by
pirats
,
who
are
readie
to
sincke
her
,
and
is
not
so
fit
to
brooke
the
seaes
,
or
indure
a
tempest
,
vnlesse
some
of
her
burthen
be
cast
ouer
bo●rd
,
and
she
lightned
of
her
surcharging
loade
:
so
these
worldly
rich
men
,
who
are
oppressed
with
the
cares
of
this
life
,
&
euen
ouerburthened
with
superfluous
riches
,
are
in
great
danger
neuer
to
come
safely
into
the
hauen
of
rest
,
because
the
spirituall
pirats
are
more
eager
in
pursuing
them
,
and
they
more
vnable
to
indure
the
tempest
of
tentations
;
vnlesse
they
cast
some
of
their
store
vpon
the
face
of
the
waters
,
as
the
Wise
man
exhorteth
;
and
Eccles
.
11.
1.
bestow
their
superfluitie
(
which
is
vnto
them
as
a
troublesome
burthen
)
in
releeuing
the
poore
members
of
Iesus
Christ
.
In
which
respect
,
our
Sauiour
compareth
riches
to
the
bunch
on
the
camels
backe
,
which
maketh
those
,
who
set
their
hearts
vpon
them
,
altogether
vnfit
to
enter
into
the
narrow
and
strait
gate
,
that
openeth
into
the
ioyes
of
heauen
.
And
as
the
camell
hath
not
onely
a
natural
bunch
,
but
also
an
accidentall
loade
,
both
which
hinder
him
from
entring
into
any
strait
passage
:
so
these
couetous
worldlings
haue
the
naturall
bunch
of
carnall
concupiscence
,
and
the
accidentall
Ioade
,
both
of
worldly
riches
,
and
of
the
sinnes
which
they
haue
committed
in
compassing
or
possessing
them
;
the
one
whereof
they
must
whether
they
wil
or
no
lay
aside
in
death
;
the
other
,
vnlesse
they
shake
off
their
burthen
by
true
repentance
,
shall
accompanie
them
to
iudgement
,
and
hauing
the
waight
of
Gods
wrath
added
vnto
them
,
shall
as
an
intollerable
loade
presse
them
into
hell
.
For
as
it
is
impossible
for
a
man
ouerburthened
to
climbe
to
the
top
of
a
steepe
mountaine
,
vnlesse
he
lay
his
loade
aside
,
or
haue
some
assistants
to
carie
it
with
him
:
so
is
it
much
more
impossible
,
being
loaded
with
riches
,
and
that
guilt
and
sinne
which
vsually
accompanieth
them
,
to
ascend
into
the
high
mountaine
of
Gods
holinesse
,
vnlesse
we
lay
aside
our
burthen
,
or
commit
it
to
the
poore
,
as
our
porters
to
carrie
it
with
vs
;
making
with
Zacheus
restitution
,
to
those
whom
we
haue
wronged
,
and
imparting
of
that
which
remaineth
a
liberall
share
to
charitable
vses
.
In
which
respect
(
as
one
obserueth
)
riches
in
the
Senec
.
Epist
.
87
Latine
tongue
are
fitly
called
impediments
,
or
incumbrances
,
because
nothing
more
then
they
vsually
hindreth
men
from
going
on
in
the
way
of
grace
,
nor
from
attaining
vnto
the
goale
of
glory
,
they
being
commonly
to
men
like
burthens
to
those
that
runne
a
race
,
which
keepe
them
from
making
any
speed
,
and
tire
them
before
they
can
come
to
the
end
.
And
as
those
who
haue
shooes
farre
too
wide
for
their
Chrysost
.
hom
.
7.
de
poeruten
.
feete
,
or
garments
,
which
being
farre
too
side
,
traile
on
the
ground
,
are
altogether
vnfit
to
trauell
a
long
iourney
;
so
those
who
haue
superfluous
riches
,
and
much
more
then
is
fit
for
their
place
and
calling
,
are
as
much
hindred
in
their
iourney
,
which
should
bring
them
vnto
heauen
.
In
regard
of
which
impossibility
,
for
those
which
haue
set
their
hearts
vpon
riches
,
to
attaine
vnto
eternall
happinesse
,
our
Sauiour
Christ
pronounceth
that
fearefull
woe
against
them
;
Woe
be
Luke
6.
24.
vnto
you
that
are
rich
,
for
ye
haue
receiued
your
consolation
.
For
in
truth
what
greater
misery
can
befall
a
man
,
then
to
gaine
gold
and
lose
his
God
?
to
haue
great
possessions
on
earth
,
by
making
forfeiture
of
his
heauenly
patrimony
?
to
abound
with
these
temporary
treasures
,
which
are
subiect
to
so
many
casualties
,
and
sure
to
bee
taken
away
by
death
,
by
making
sale
of
those
euerlasting
riches
and
vnspeakeable
ioies
,
which
Christ
,
by
his
pretious
bloodshed
hath
purchased
for
vs
?
And
therefore
let
vs
,
as
our
Sauiour
exhorteth
vs
,
make
vs
Luk
.
16.
9.
friends
of
the
riches
of
iniquitie
,
that
when
we
shall
want
,
we
may
be
receiued
into
euerlasting
habitations
.
Let
vs
like
wise
merchants
failing
in
this
worldly
sea
,
cast
our
goods
vpon
the
face
of
the
waters
,
being
indangered
in
these
boisterous
tempests
,
that
so
we
may
saue
our
owne
liues
,
and
arriue
safe
at
the
hauen
of
happinesse
,
lest
the
curse
of
Simon
Magus
doe
Matth
.
19.
29.
light
vpon
vs
,
thy
money
perish
with
thee
.
Especially
confidering
,
that
whereas
that
doth
perish
which
they
castaway
,
ours
thus
bestowed
on
charitable
vses
,
shall
bee
restored
when
we
come
to
our
iourneies
end
an
hundred
fold
,
as
our
Sauiour
hath
promised
.
Let
vs
lay
aside
our
golden
fetters
,
and
deare-bought
clogs
,
seeing
we
are
to
run
the
spirituall
race
for
the
crowne
of
glory
;
and
not
so
much
consider
their
Bernard
Serm
.
in
Prou.
3.
13.
costly
prizes
,
and
worldly
value
,
as
how
much
they
hinder
vs
in
ascending
into
our
heauenly
countrie
:
and
let
vs
not
intangle
our selues
with
this
lime
of
superfluitie
,
but
only
haue
so
much
vse
of
these
earthly
things
,
as
is
requisit
for
our
present
necessities
.
Let
vs
cast
away
these
superfluous
burthens
,
which
being
kept
,
may
make
vs
castawaies
,
and
doe
that
for
the
feare
of
God
,
which
wise
Merchants
doe
for
feare
of
the
sea
,
and
bee
as
readie
to
leaue
our
vnprofitable
load
of
riches
for
the
safegard
of
our
soules
,
as
they
are
for
the
preseruing
of
their
momentanie
liues
.
And
let
vs
not
goe
stooping
and
groaning
vnder
this
vnsupportable
waight
,
and
be
hindred
thereby
from
finishing
with
ioy
our
iourney
vnto
our
owne
countrey
;
seeing
we
may
haue
the
poore
to
help
vs
,
and
case
vs
of
our
load
.
For
if
we
cannot
,
being
ouerburthened
,
trauel
far
on
euen
ground
;
how
much
more
vnable
shall
we
be
to
mount
vp
therewith
vnto
the
hie
mountaine
of
Gods
holinesse
?
If
we
cannot
runne
an
earthly
race
,
being
hindred
with
such
clogs
;
how
much
lesse
shall
we
be
able
to
runne
the
spirituall
race
that
leadeth
to
heauen
,
when
our
hearts
are
oppressed
with
this
worldly
waight
?
Finally
,
voluptuous
pleasures
,
and
euen
those
delights
§.
Sect
.
6.
That
earthly
delights
hinder
vs
from
attaining
eternall
treasures
.
which
be
lawfull
in
themselues
,
are
,
being
immoderatly
loued
,
notable
hindrances
of
our
heauenly
happinesse
.
For
they
who
set
their
hearts
on
the
vaine
pleasures
of
the
world
,
haue
no
affection
to
the
pleasures
which
are
at
Gods
right
hand
for
euermore
.
They
who
take
their
felicitie
in
carnall
delights
,
neglect
and
contemne
the
euerlasting
ioyes
which
are
reserued
in
Gods
kingdome
,
vsing
all
wicked
and
vnlawfull
meanes
,
for
the
compassing
of
their
voluptuous
pleasures
,
though
they
make
hereby
a
forfeiture
of
eternall
glorie
;
and
carelesly
,
yea
sometime
malitiously
,
neglecting
all
meanes
whereby
they
may
be
assured
of
the
saluation
of
their
soules
,
and
of
the
fruition
of
those
heauenly
ioyes
,
because
they
esteeme
them
not
in
comparison
of
their
worldly
delights
.
Or
if
they
haue
any
purpose
of
going
in
the
way
which
leadeth
to
happinesse
,
they
are
not
able
;
for
being
pampered
with
pleasures
,
they
are
too
p●rsie
to
trauell
in
this
wearisome
pilgrimage
.
And
if
by
forcible
reasons
and
persuasions
,
they
are
moued
to
set
forward
in
this
iourney
,
they
are
presently
discouraged
;
for
being
wholly
addicted
to
case
and
delight
,
they
will
neuer
indure
the
strait
,
rough
,
and
vnpleasant
way
which
is
full
of
the
thornes
of
afflictions
,
and
briars
of
tribulations
;
but
will
presently
with
Lots
wise
look
back
to
their
delightfull
Sodome
,
with
a
desire
to
enioy
again
these
pleasures
of
sinne
,
though
they
last
but
for
a
season
.
Besides
,
the
Lord
will
not
giue
this
chief
iewell
of
eternall
happinesse
to
these
voluptuous
wantons
,
nor
cast
this
precious
pearle
before
these
filthie
swine
,
who
taking
al
their
delight
to
wallow
in
the
puddle
of
iniquitie
,
will
not
sticke
contemptuously
to
tread
it
vnder
their
filthie
feete
.
And
therefore
what
possibilitie
is
there
of
their
saluation
,
seeing
they
are
neither
willing
,
nor
able
,
to
seeke
after
this
eternall
happinesse
;
nor
the
Lord
willing
to
giue
it
without
seeking
,
to
such
idle
or
skorneful
sluggards
as
doe
not
think
it
worth
their
paines
?
And
thus
it
appeareth
that
these
worldly
things
immoderatly
loued
,
are
notable
impediments
to
hinder
vs
from
the
attaining
of
eternal
life
,
and
those
euerlasting
ioyes
of
Gods
kingdome
.
The
consideration
whereof
should
weane
our
hearts
from
these
worthlesse
,
and
(
through
our
corruption
)
harmefull
vanities
,
that
we
may
the
better
settle
them
on
the
meanes
,
whereby
wee
may
be
assured
of
those
heauenly
excellencies
:
and
seeing
when
they
are
fastned
,
and
as
it
were
glued
vnto
vs
with
carnall
loue
,
they
hinder
vs
from
attaining
vnto
this
eternall
happinesse
;
let
vs
either
hold
these
things
with
such
contempt
and
carelesse
respect
,
that
wee
may
with
ease
lay
them
aside
,
when
wee
finde
that
they
hinder
vs
in
our
iourney
towards
our
heauenly
countrey
:
or
if
they
offer
to
take
faster
hold
,
and
to
intangle
vs
in
the
snares
of
sinne
,
so
as
wee
cannot
goe
forward
in
our
course
of
godlinesse
;
let
vs
as
the
Apostle
exhorteth
vs
,
cast
away
euery
thing
that
presseth
downe
,
and
the
sinne
that
hangeth
Hebr
.
12.
1.
so
fast
on
,
and
let
vs
runne
with
patience
the
race
that
is
set
before
vs
,
that
so
we
may
obtaine
the
crowne
of
glorie
:
for
if
euery
man
that
prooueth
masteries
abstaineth
from
all
things
which
might
hinder
him
;
doing
all
this
to
obtaine
a
corruptible
1.
Cor
.
9.
25.
crowne
;
how
much
more
should
we
follow
the
like
practise
,
to
obtaine
that
glorious
crowne
of
blessednesse
,
which
is
uncorruptible
?
And
if
,
as
our
Sauiour
Christ
hath
taught
vs
,
we
must
pluck
out
our
right
eye
,
and
cut
off
our
right
hand
and
foote
,
if
they
offend
vs
,
and
by
causing
vs
to
fall
into
sin
,
doe
hinder
vs
in
that
Christian
course
,
which
would
bring
vs
to
eternall
happinesse
;
because
it
is
better
to
enter
into
euerlasting
life
halt
,
or
maimed
,
or
with
one
eye
,
then
hauing
two
Matth
.
18.
8.
9.
hands
,
two
feete
,
and
two
eyes
,
to
be
cast
into
euerlasting
fire
;
then
how
much
rather
should
wee
part
willingly
with
these
worldly
riches
,
pleasures
,
and
preferments
,
when
by
vnlawfull
getting
,
or
keeping
them
,
they
will
cast
vs
into
hell
,
and
for
euer
depriue
vs
of
the
ioyes
of
heauen
?
for
better
it
is
to
enter
into
these
neuer
ending
ioyes
,
poore
,
contemptible
,
afflicted
,
and
full
of
sorrowes
,
then
hauing
abounded
in
riches
,
glorie
,
and
carnal
pleasures
,
to
be
afterwards
throwne
headlong
into
those
hellish
torments
,
and
vnquenchable
flames
.
Secondly
,
the
more
we
abound
with
these
earthly
things
§.
Sect
.
7.
That
the
more
we
abound
with
worldly
things
,
the
greater
shall
be
our
reckoning
at
the
day
of
iudgement
.
in
this
life
,
the
greater
shall
be
our
reckoning
in
the
life
to
come
;
the
greater
also
shall
be
their
punishment
,
who
are
not
able
to
yeeld
a
iust
account
to
our
great
Lord
and
Master
at
this
last
audit
,
if
they
haue
not
by
faith
and
repentance
whilest
they
continued
here
,
gotten
a
generall
acquittance
for
all
that
wherein
they
come
short
in
this
their
reckoning
.
For
according
to
the
number
of
those
talents
which
haue
been
committed
vnto
vs
by
God
,
the
Lord
will
require
a
proportionable
increase
;
and
the
more
gifts
we
haue
receiued
from
him
,
the
more
glorie
hee
expecteth
from
vs
;
the
greater
his
benefits
haue
been
which
he
hath
bestowed
on
vs
in
this
world
,
the
greater
loue
,
thankfulnes
,
and
obedience
will
he
require
at
our
hands
.
So
that
then
it
will
not
serue
the
turne
,
that
wee
returne
vnto
our
Lord
and
Master
the
gaine
of
one
or
two
talents
,
if
wee
haue
receiued
fiue
,
or
ten
;
but
they
who
haue
receiued
fiue
,
must
with
them
gaine
other
fiue
;
and
they
who
haue
receiued
ten
,
must
increase
them
to
ten
more
,
if
euer
they
meane
to
heare
that
sweete
and
comfortable
saying
;
Well
done
good
and
faithfull
seruant
,
thou
hast
Matth
.
25.
21.
been
faithfull
in
little
,
I
will
make
thee
ruler
ouer
much
,
enter
into
thy
masters
ioy
.
O
then
what
a
terrible
day
will
this
be
to
those
who
cannot
make
euen
their
accounts
,
nor
yeeld
an
Qui
plurima
habet
pauper
est
.
Quare●
quia
debet
.
Quantum
inquis
?
Omnia
:
nisi
forte
iudices
interesse
,
vtrum
aliquid
ab
homine
,
an
à
de●
mutuum
sumpserit
.
Senec
.
epist
.
87.
answerable
increase
to
their
great
Lord
and
Master
,
when
in
the
presence
of
his
Saints
and
Angels
,
he
shall
call
them
before
him
to
giue
a
reckoning
?
what
a
day
of
trembling
and
feare
will
this
be
to
those
vnprofitable
seruants
,
who
haue
hid
their
masters
talent
in
a
napkin
,
so
as
they
cannot
returne
it
with
any
increase
?
and
how
much
more
horrible
then
will
it
bee
to
them
,
who
haue
riotously
wasted
,
and
spent
their
Lords
rich
talents
,
in
their
wicked
and
worldly
courses
,
whereby
they
haue
dishonoured
their
master
and
hurt
their
fellow
seruants
?
For
what
shame
and
confusion
of
face
shall
they
bee
possessed
with
,
who
haue
receiued
liberall
wages
from
the
Lord
,
that
they
might
be
the
better
incouraged
and
inabled
to
doe
him
seruice
,
when
their
Iudge
shall
tell
them
,
and
their
owne
conscience
shall
witnes
against
them
,
that
they
haue
abused
this
rich
bountie
of
God
in
the
seruice
of
sinne
and
Satan
,
and
spent
his
rich
treasures
vpon
their
owne
lusts
?
how
will
they
then
desire
the
hils
to
fall
vpon
and
couer
them
from
their
wrathfull
Iudge
,
that
together
with
thē
they
may
hide
their
reckoning
?
what
would
they
then
giue
that
they
had
imploied
their
prosperity
for
the
setting
forth
of
Gods
glorie
,
and
had
vsed
all
his
gifts
to
the
honour
of
the
giuer
?
and
because
they
haue
failed
heereof
,
how
many
worlds
,
if
they
had
them
,
would
they
part
with
,
that
they
might
haue
but
one
day
more
to
liue
,
wherein
they
might
set
straight
their
reckonings
by
true
repentance
,
and
faith
in
Iesus
Christ
?
But
then
alas
it
will
be
too
late
,
seeing
the
acceptable
time
and
day
of
saluation
is
now
past
,
and
now
their
teares
,
groanes
,
sorrowes
,
and
lamentations
,
shall
be
beginnings
and
parts
of
their
hellish
punishments
;
which
if
they
had
been
vsed
in
time
,
and
improued
to
the
best
in
this
life
,
would
,
through
Gods
gratious
and
free
promises
,
and
the
precious
merits
of
Iesus
Christ
,
haue
procured
vnto
them
certaine
assurance
of
the
pardon
of
all
their
sinnes
,
reconciliation
with
God
,
and
of
the
eternall
inheritance
,
and
neuer
ending
ioyes
of
his
heauenly
kingdome
.
But
let
vs
for
the
better
cleering
of
this
point
insist
in
the
§.
Sect
.
8.
That
honours
,
riches
,
and
pleasures
doe
but
increase
our
bils
of
accounts
.
speciall
examples
.
And
first
for
honors
;
the
more
they
are
multiplied
vpon
men
,
the
greater
account
they
haue
to
make
at
the
day
of
iudgement
;
for
they
haue
receiued
honor
from
God
,
that
they
might
returne
honor
to
him
;
they
are
by
speciall
priuiledge
made
glorious
before
men
,
that
they
might
shine
before
them
in
an
holie
example
,
and
glorifie
God
more
then
others
,
whilest
as
precedents
of
godlinesse
and
righteousnesse
,
they
draw
on
all
their
inferiours
to
a
Christian
imitation
.
Finally
,
they
haue
been
aduanced
by
God
to
power
and
authoritie
,
that
they
might
in
his
place
,
and
as
his
deputies
,
rule
their
inferiours
,
euen
as
the
Lord
himselfe
would
rule
,
if
hee
were
vpon
the
earth
,
countenancing
the
good
,
and
discouraging
the
euill
,
rewarding
vertue
,
and
punishing
vice
,
defending
the
innocent
,
and
suppressing
those
who
are
vniust
and
iniurious
,
patronizing
and
maintaining
iustice
,
and
discountenancing
vniustice
,
and
sinne
.
Of
which
the
further
off
they
haue
been
from
yeelding
any
reckoning
in
this
life
,
the
more
strait
account
will
the
Lord
take
of
them
in
the
life
to
come
.
And
therefore
if
they
haue
not
only
failed
in
all
these
duties
,
but
wilfully
neglected
them
,
and
vsed
all
their
credit
and
power
to
quite
contrarie
purposes
;
as
for
example
,
if
hauing
been
honoured
by
God
,
they
haue
dishonoured
him
,
contemning
his
seruice
themselues
,
and
hindring
others
who
would
haue
performed
it
;
if
they
haue
skorned
religion
,
and
made
but
a
iest
of
godlinesse
;
if
they
haue
made
no
conscience
of
swearing
and
forswearing
,
cursing
and
blaspheming
;
and
spent
all
their
liues
in
riotous
and
voluptuous
liuing
;
if
they
haue
not
only
themselues
thus
offended
God
,
but
haue
made
their
faults
scandalous
,
and
their
sinnes
exemplarie
,
drawing
on
their
inferiours
to
the
imitation
of
their
wickednesse
:
If
being
in
the
place
of
God
they
haue
ruled
and
gouerned
,
as
the
diuell
himselfe
would
doe
if
hee
were
in
a
humane
shape
,
discountenancing
those
who
are
good
,
and
incouraging
those
who
are
euill
,
punishing
vertue
,
and
rewarding
vice
,
defending
the
faultie
,
and
supplanting
the
innocent
,
and
either
for
fauour
,
friends
,
rewards
,
or
respect
of
persons
,
vpholding
iniustice
and
oppression
,
and
ouerthrowing
iustice
and
right
;
then
shall
they
haue
a
most
fearefull
reckoning
to
make
at
the
day
of
iudgement
,
and
wish
rather
that
they
had
liued
in
reproch
and
contempt
,
then
that
hauing
had
all
these
honours
and
preferments
,
they
should
bee
brought
to
such
a
dreadfull
account
.
And
thus
they
who
haue
most
abounded
in
riches
,
shall
haue
also
their
reckoning
hereby
much
increased
;
for
the
Lord
hath
bestowed
vpon
men
these
talents
,
not
that
they
should
keep
▪
them
hid
in
a
napkin
,
but
that
they
should
put
them
out
to
profit
and
aduantage
;
as
when
they
imploy
them
to
the
glorie
of
God
,
in
furthering
the
meanes
of
his
worship
and
seruice
,
in
relieuing
the
poore
members
of
Iesus
Christ
,
and
in
performing
the
workes
of
mercie
and
charitie
.
And
therefore
in
what
a
fearefull
estate
shall
they
be
at
this
day
,
who
haue
vtterly
neglected
these
religious
and
Christian
vses
;
and
contrariwise
haue
abused
their
riches
,
by
either
spending
them
vpon
their
owne
lusts
,
in
belly
cheare
,
and
brauerie
,
or
imploying
them
as
helpes
to
hinder
Gods
worship
,
and
to
oppresse
and
iniure
the
poore
with
all
crueltie
and
tyrannie
?
Finally
,
what
a
fearefull
reckoning
haue
they
to
make
,
who
haue
spent
the
greatest
part
of
their
liues
in
voluptuous
pleasures
,
as
though
they
had
quite
forgotten
the
end
wherefore
they
came
into
the
world
;
as
in
furfetting
and
drunkennes
,
chambring
and
wantonnesse
,
gaming
and
reuelling
,
playing
and
sporting
;
not
caring
to
take
any
wicked
course
for
the
compassing
of
their
pleasures
,
nor
making
conscience
of
any
delight
,
whether
it
be
lawfull
or
vnlawfull
,
so
it
may
please
their
carnall
appetite
.
O
what
reward
can
these
men
expect
in
this
day
of
the
Lord
,
when
their
owne
consciences
shall
tell
them
,
that
they
haue
spent
all
their
liues
in
the
seruice
of
sinne
and
Satan
,
and
in
fulfilling
the
lusts
of
their
owne
flesh
?
What
account
will
they
then
make
to
their
Iudge
,
when
being
demanded
how
they
haue
spent
their
precious
time
,
their
strength
,
and
wealth
,
which
in
plentifull
manner
they
had
receiued
at
the
hands
of
God
,
they
shall
be
able
to
make
no
other
answer
,
but
that
they
haue
consumed
them
all
in
voluptuous
vanities
,
and
vtterly
neglected
the
seruice
of
their
Creator
and
continuall
preseruer
;
spending
all
their
daies
either
in
idlenes
,
or
luxuriousnes
,
and
wantonnes
,
which
they
should
haue
bestowed
in
glorifying
God
,
and
in
getting
assurance
of
their
owne
saluation
;
wasting
their
strength
in
obeying
their
fleshly
lusts
,
which
should
haue
been
imployed
in
doing
seruice
to
their
Maker
and
Redeemer
;
and
bestowing
all
their
riches
in
superfluous
delights
,
suffering
the
poore
to
starue
for
want
of
bread
to
feed
them
,
and
of
clothes
to
couer
their
nakednesse
.
Lastly
,
as
the
abundance
of
these
worldly
things
,
abused
§.
Sect
.
9.
That
worldly
things
immoderately
loued
,
●ncrease
their
condemnation
who
thus
abuse
thē
.
through
immoderate
loue
,
increaseth
the
reckoning
of
those
who
haue
had
them
,
so
do
they
also
increase
their
punishments
and
hellish
condemnation
,
when
as
they
are
altogether
vnable
to
set
straight
their
reckoning
,
being
called
to
giue
their
account
before
their
Iudge
.
For
it
is
iust
with
God
,
that
those
who
in
this
life
haue
abused
the
greatest
prosperitie
,
should
in
the
life
to
come
endure
the
greatest
miserie
:
that
they
who
are
most
deepely
indebted
to
Gods
bountie
for
his
benefits
,
should
haue
the
straitest
imprisonment
,
when
hauing
riotously
and
vnthankfully
spent
the
Lords
talents
,
they
haue
nothing
to
pay
:
that
they
who
haue
most
dishonored
God
in
his
owne
gifts
,
should
proportionablie
receiue
the
greatest
measure
of
punishment
:
and
finally
,
that
they
who
hauing
receiued
the
most
liberal
wages
haue
performed
worst
seruice
,
should
be
beaten
with
most
stripes
.
So
that
at
this
day
the
abundance
of
these
worldly
things
shall
be
but
as
it
were
the
greater
pile
of
wood
,
which
being
set
on
fire
with
the
flame
of
Gods
burning
wrath
,
shall
eternally
consume
them
who
haue
thus
vnthankfully
abused
them
;
and
their
burning
concupiscence
after
these
earthly
vanities
,
shal
but
increase
the
furious
heate
of
those
hellish
flames
,
which
shall
torment
them
with
tortures
that
are
intollerable
,
and
yet
endlesse
and
euerlasting
.
So
the
greater
honors
men
haue
had
in
earth
,
the
greater
then
shall
be
their
shame
and
confusion
,
ignominie
and
reproch
,
if
they
haue
abused
them
to
Wisd
.
5.
6.
7.
8.
the
dishonor
of
God
,
and
oppression
of
his
seruants
;
for
the
mightie
shall
be
mightily
tormented
:
And
he
who
is
Lord
ouer
all
will
spare
no
person
,
neither
shal
he
feare
any
greatnes
,
for
he
hath
made
the
small
and
great
,
and
careth
for
all
alike
;
but
for
the
mightie
abideth
the
sorer
triall
.
To
which
purpose
one
saith
,
Gregor
.
Mo●al
.
lib
.
6.
cap
.
4.
that
the
higher
a
wicked
man
liuing
in
his
sinnes
is
exalted
,
the
more
fearefully
shall
he
be
ouerwhelmed
with
grieuous
punishmen●
;
for
when
that
which
aduanced
him
is
vanished
,
that
remaineth
which
is
punished
.
He
who
is
without
desert
honored
in
the
way
,
shal
be
damned
in
the
end
of
his
iorney
;
and
he
who
commeth
to
destruction
by
the
prosperitie
of
this
present
life
,
passeth
as
it
were
by
sweet
meadowes
,
into
the
dungeon
of
darknesse
,
or
place
of
execution
.
Thus
also
Luke
6.
24.
those
who
haue
abounded
with
abused
riches
,
shall
in
the
world
to
come
exceed
in
punishment
;
and
therefore
our
Sauiour
pronounceth
a
woe
against
them
,
because
alreadie
in
this
world
they
had
receiued
all
their
consolation
:
and
the
Apostle
prophecying
of
this
future
miserie
,
saith
;
Go
Iames
5.
1.
2.
3.
to
you
rich
men
;
weepe
and
howle
,
for
your
miseries
that
shall
come
vpon
you
:
your
riches
are
corrupt
,
and
your
garments
are
motheaten
:
your
gold
and
siluer
is
cankered
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
:
you
haue
heaped
vp
treasure
for
the
last
dayes
.
Behold
the
hire
of
the
labourers
which
haue
reaped
your
fields
(
which
is
of
you
kept
backe
by
fraud
)
crieth
,
and
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lord
of
hostes
:
yee
haue
liued
in
pleasure
on
the
earth
and
in
wantonnesse
,
ye
haue
nourished
your
hearts
as
in
a
day
of
slaughter
.
So
that
the
greater
riches
,
the
greater
torments
,
if
either
they
haue
been
vniustly
gotten
,
or
ill
kept
;
in
which
respect
well
may
they
be
called
thornes
,
which
not
only
in
this
life
pricke
those
that
hold
them
,
wound
them
with
tentations
,
and
pierce
them
thorow
1.
Tim
.
6.
10.
with
many
sorowes
;
but
also
in
the
life
to
come
serue
as
thorns
to
kindle
the
fire
of
hell
,
and
to
make
it
burne
with
greater
heate
and
furie
.
Which
that
we
may
preuent
,
let
vs
follow
the
counsell
of
the
Sonne
of
Syrach
;
Lose
(
saith
he
)
or
forgo
Ecclesiasticus
29.
10.
thy
money
,
for
thy
brothers
and
neighbours
sake
,
and
let
it
not
rust
vnder
a
stone
to
thy
destruction
.
Finally
,
those
who
haue
spent
their
liues
in
vnlawfull
pleasures
,
or
haue
abused
those
which
are
lawfull
,
through
through
their
immoderation
and
excesse
,
either
in
their
delights
,
or
in
their
loue
,
shall
haue
their
sorrowes
and
torments
the
more
increased
at
the
day
of
Gods
appearing
to
iudge
the
quicke
and
dead
.
In
which
respect
our
Sauiour
pronounceth
a
fearefull
woe
against
voluptuous
worldlings
;
Woe
be
vnto
you
(
saith
he
)
that
are
full
,
for
ye
shall
Luke
6.
25.
hunger
;
woe
be
vnto
you
that
now
laugh
;
for
ye
shall
waile
and
weepe
.
So
the
Apostle
Peter
saith
,
that
they
shall
receiue
the
2.
Pet
.
2.
13.
wages
of
vnrighteousnes
,
which
count
it
pleasure
to
liue
deliciously
for
a
season
.
And
the
Apostle
Iames
assigneth
this
as
one
reason
,
why
the
wealthie
in
the
world
had
cause
to
weepe
and
howle
,
in
regard
of
themiseries
that
should
come
vpon
them
,
because
they
had
liued
in
pleasure
on
the
earth
,
and
in
wantonnesse
.
To
which
purpose
one
saith
,
that
looke
how
Qu●t
fuerint
●blectamenta
mala
,
tot
erunt
tormenta
dira
in
poena
:
nam
indè
punimur
vndè
ma'è
delectamur
:
tranfit
voluptas
&
peccatum
remanet
.
Bernard
.
meditat
.
cap
.
13.
Luk
.
16.
19.
25.
many
carnall
and
vnlawfull
delights
worldlings
haue
had
in
this
life
,
and
so
many
grieuous
punishments
they
shal
indure
when
God
shall
take
deserued
vengeance
on
them
in
the
life
to
come
;
for
thence
are
we
punished
,
whence
we
are
wickedly
delighted
;
and
whereas
the
pleasure
passeth
as
being
momentanie
,
the
sinne
and
punishment
remaine
,
as
being
euerlasting
.
An
example
whereof
we
haue
in
the
rich
Glutton
,
vnto
whom
Abraham
saith
,
that
because
in
his
life
he
had
receiued
his
pleasures
,
being
clothed
in
purple
and
fine
l●nnen
,
and
faring
deliciously
euer
day
,
therefore
he
was
now
tormented
in
hel
torments
,
and
hauing
sinned
in
surfetting
and
gluttonie
to
please
his
pallet
,
and
carnall
appetite
,
he
could
not
now
obtaine
so
much
as
a
drop
of
water
to
coole
his
tongue
.
So
likewise
in
the
whore
of
Babylon
;
vpon
whom
the
Lord
passeth
this
dreadfull
sentence
,
that
in
as
much
as
she
glorified
Apocal
.
18.
7.
her selfe
,
and
liued
in
pleasure
,
she
should
proportionablie
haue
so
much
torment
and
sorrow
giuen
vnto
her
.
By
which
examples
let
vs
take
warning
,
carefully
auoiding
these
sweete
poysons
,
which
though
they
bee
long
before
they
worke
,
yet
shall
be
most
deadly
in
operation
;
let
vs
not
thirst
after
this
pleasing
milke
,
though
it
be
offered
vnto
vs
in
a
lordly
dish
;
seeing
in
the
end
it
will
bring
vs
into
that
deepe
sleepe
of
eternall
death
:
and
finally
let
vs
stop
our
eares
against
the
bewitching
tunes
of
these
sweet
singing
Syrens
,
which
will
make
vs
run
our selues
on
the
rockes
of
destruction
,
and
to
be
swallowed
vp
in
a
sea
of
miserie
and
perdition
which
is
endlesse
and
intollerable
.
Finally
,
seeing
these
worldly
things
immoderately
loued
,
§.
Sect
.
10.
The
conclusion
disswading
from
the
loue
of
the
world
;
vpon
the
former
consideration
.
and
ouerualued
aboue
their
worth
,
do
not
only
in
this
life
bring
vpon
vs
so
many
and
great
euils
,
but
also
in
the
life
to
come
depriue
vs
of
our
heauenly
ioyes
,
increase
the
bils
of
our
accounts
at
the
day
of
iudgement
,
and
plunge
vs
into
eternall
death
and
condemnation
;
let
vs
as
we
tender
the
saluation
of
our
soules
,
or
feare
that
dreadfull
reckoning
at
the
day
of
iudgement
,
or
would
auoid
those
hellish
and
euerlasting
torments
,
●eane
out
hearts
and
affections
from
the
immoderate
loue
of
the
world
and
worldly
vanities
;
for
Marke
8.
36.
what
will
it
profit
vs
to
guine
the
whole
world
,
and
lose
our
owne
soules
?
What
will
it
auaile
vs
that
we
haue
been
honorable
vpon
earth
,
and
aduanced
to
the
chiefe
places
and
preferments
,
when
as
all
these
momentanie
vanities
being
passed
as
a
shadow
,
we
find
our selues
inglorious
in
Gods
sight
,
depriued
of
the
glorie
of
his
kingdome
,
and
couered
with
endlesse
shame
&
disgrace
?
what
ioy
shal
we
the
take
to
remember
,
that
al
men
haue
crept
&
crouched
vnto
vs
,
when
as
we
shall
be
disdained
as
vile
persons
,
and
laughed
to
scorne
as
fooles
,
by
the
poorest
and
simplest
of
Gods
Saints
,
yea
insulted
ouer
,
and
euen
despitefully
troden
vnder
foot
by
the
vglie
,
cursed
and
damned
spirits
▪
what
delight
shall
we
take
to
thinke
,
that
we
haue
sate
in
the
highest
places
,
and
haue
dwelt
in
stately
palaces
,
and
prince-like
houses
,
when
as
being
turned
out
of
all
,
we
shall
be
bound
hand
and
foot
,
and
cast
into
vtter
darknesse
,
and
into
the
dungeon
of
hell
?
what
comfort
shall
we
take
in
our
heapes
of
gold
,
and
great
lands
and
lordships
which
we
haue
left
behind
vs
;
when
as
we
feele
by
lamentable
experience
,
that
we
haue
by
this
momentanie
riches
lost
the
euerlasting
treasures
of
Gods
kingdome
;
and
haue
treasured
vp
a
fearefull
measure
of
Gods
wrath
and
condemnation
,
which
for
euer
shall
seaze
vpon
and
torment
vs
?
what
delight
shall
we
take
in
our
passed
pleasures
,
sports
,
and
pastimes
,
when
as
now
being
vanished
,
nothing
remaineth
but
howling
and
yelling
,
weeping
and
gnashing
of
teeth
?
what
pleasure
shall
we
haue
to
thinke
of
our
full
tables
,
and
delicate
drinkes
;
when
as
now
by
most
earnest
entreatie
,
we
cannot
obtaine
so
much
as
a
drop
of
water
to
coole
our
thirst
?
what
will
it
profit
vs
to
haue
for
a
moment
enioyed
sweet
gardens
,
pleasant
orchards
▪
delightful
walkes
,
and
melodious
musicke
,
when
as
now
hauing
abandoned
vs
,
we
are
terrified
with
Gods
wrath
,
and
scorched
in
the
vnquenchable
flames
of
nel
?
O
then
let
vs
remember
this
in
time
that
we
may
preuent
it
for
euer
;
and
whilest
the
Lord
giueth
vs
space
to
make
our
free
choice
,
let
vs
prefer
in
our
iudgements
,
and
seek
after
withal
our
hearts
and
affections
,
those
heauenly
and
eternall
ioyes
,
before
these
earthly
and
momentanie
vanities
;
and
so
weane
our
hearts
and
affections
from
the
loue
of
the
world
and
worldly
things
,
that
we
doe
not
vse
any
vnlawfull
meanes
for
the
getting
or
keeping
them
;
and
so
hazard
the
losse
of
our
glorious
and
euerlasting
inheritance
,
and
endanger
bodie
and
soule
to
those
intollerable
and
neuer
ending
torments
:
and
that
the
rather
because
after
death
there
is
no
repentance
,
nor
hope
of
recouerie
after
some
triall
and
taste
of
these
miseries
,
seeing
out
of
hel
there
is
no
redemption
,
nor
goale-deliuerie
out
of
this
prison
of
vtter
darkenesse
.
The
end
of
the
second
booke
.
THE
THIRD
BOOKE
,
SHEWING
AND
PROVING
,
that
though
the
world
and
worldly
things
,
were
in
themselues
esteemeable
,
and
worthy
loue
:
yet
not
in
respect
of
vs
,
who
are
pilgrims
on
earth
,
and
citizens
of
heauen
.
CHAP.
I.
That
we
should
not
set
our
hearts
on
the
world
and
worldly
things
,
because
we
are
but
pilgrims
and
strangers
on
earth
.
HAuing
through
the
blessing
of
God
§.
Sect
.
1.
That
all
the
faithfull
from
time
to
time
haue
acknowledged
themselues
pilgrims
and
strangers
.
and
his
gracious
assistance
,
handled
the
first
generall
part
of
this
treatise
;
it
now
followeth
that
I
proceed
to
the
second
:
And
that
as
I
haue
formerly
shewed
,
that
the
world
and
worldly
things
are
not
much
to
bee
esteemed
and
affected
in
themselues
;
so
I
now
also
proue
,
that
though
in
their
owne
worth
,
and
in
respect
of
those
who
are
citizens
of
the
world
they
were
of
some
value
;
yet
not
vnto
vs
who
professe
the
name
of
Christ
;
and
that
in
a
twofold
respect
;
first
,
because
we
are
but
strangers
and
pilgrims
on
earth
;
and
secondly
,
because
wee
are
citizens
of
heauen
,
and
heires
of
farre
better
hopes
.
The
former
may
appeare
by
the
acknowledgement
of
the
saints
and
seruants
of
God
from
time
to
time
.
Of
whom
it
is
said
generally
,
that
Heb
.
11.
13.
they
confessed
that
they
were
strangers
and
pilgrims
on
the
earth
.
So
the
Apostle
saith
in
the
name
of
all
the
saints
,
that
they
Hab
.
13.
14.
had
here
no
continuing
city
,
but
that
they
sought
one
to
come
.
And
more
especially
hee
saith
of
Abraham
the
father
of
the
faithfull
,
that
he
abode
in
the
land
of
promise
as
●n
a
strange
countrie
,
as
one
that
dwelt
intents
with
Isaac
and
I●●ob
▪
heir●s
Heb
.
11.
9.
with
him
of
the
same
promise
.
Thus
Iacob
both
in
the
behalfe
of
himselfe
and
his
ancestors
calleth
the
daies
of
their
liues
Gen.
47.
9.
the
daies
of
their
pilgrimage
.
And
holy
Dauid
in
many
places
1.
Chron
.
29.
15.
Psal
.
39.
12.
&
119.
19.
confesseth
the
same
,
both
of
himselfe
,
and
his
fathers
also
:
We
are
(
saith
he
)
strangers
before
thee
and
soiourners
like
all
our
fathers
,
our
daies
are
like
the
shadow
vpon
the
earth
,
and
there
is
no
abiding
.
The
which
as
it
is
manifest
by
the
Scriptures
,
so
also
may
it
be
demonstrated
by
euident
reason
;
for
that
is
to
bee
esteemed
a
mans
countrie
,
where
his
chiefe
friends
and
kindred
remaine
,
where
his
liuing
and
substance
doe
lie
,
where
he
is
to
spend
the
most
part
of
his
life
,
where
he
hath
most
contentment
,
and
best
entertainment
.
But
the
faithfull
haue
all
their
kindred
in
heauen
,
sauing
some
few
who
are
pilgrims
with
them
on
the
earth
;
for
there
is
not
onely
their
heauenly
father
,
Christ
Iesus
their
elder
brother
,
with
all
their
ancestors
who
ha●e
formerly
liued
,
but
innumerable
other
brethren
and
sisters
,
who
are
together
with
them
children
to
the
same
spirituall
father
;
there
also
they
haue
their
chiefe
treasures
and
patrimonies
,
euen
an
inherit●nce
vndefiled
,
and
that
fadeth
not
away
,
as
the
Apostle
1.
Pet
.
1.
4.
speaketh
;
there
they
are
to
spend
all
their
liues
,
sauing
a
few
daies
in
which
they
are
to
finish
their
pilgrimage
,
which
though
they
were
equall
to
the
age
of
Methuselah
,
yet
were
they
not
so
much
as
a
minute
in
comparison
of
eternitie
:
Finally
,
there
they
haue
best
entertainment
,
and
most
contentment
,
because
there
al
teares
shall
be
wiped
away
from
their
eyes
,
and
there
they
shall
haue
mansion
houses
,
inheritances
,
crownes
of
glory
,
and
fulnesse
of
ioy
for
euermore
;
whereas
contrariwise
the
world
affordeth
them
nothing
but
vaine
and
worthlesse
trifles
,
vncertaine
possessions
,
and
vnprofitable
gifts
;
and
that
with
the
mixture
of
innumerable
miseries
,
crosses
,
losses
,
troubles
,
discontentments
,
afflictions
,
and
malicious
persecutions
.
The
which
is
not
to
be
vnderstood
of
all
men
generally
;
for
as
for
worldlings
they
haue
here
their
citie
and
their
paradise
;
but
of
the
faithfull
onely
,
who
haue
Ambros
.
in
Psal
.
118.
Serm
.
3.
Phil
.
3.
20.
renounced
earthly
pleasures
,
carnal
lusts
,
and
worldly
concupiscence
.
And
(
as
one
saith
)
he
is
to
be
reputed
a
stranger
vpon
earth
,
who
can
truely
say
that
his
conuersation
is
in
heauen
,
who
hath
his
portion
in
the
Lord
,
who
can
inwardly
grieue
that
he
liueth
but
too
long
in
this
place
of
pilgrimage
and
banishment
,
who
is
tired
with
the
tediousnes
of
this
life
,
and
is
glutted
&
loatheth
the
length
&
prolixity
of
his
earthly
habitation
,
it
being
contrary
to
his
desire
,
&
enforcing
him
often
to
crie
out
,
woe
be
to
them
that
dwell
vpon
the
earth
;
who
feareth
not
to
be
dissolued
,
and
if
he
be
,
presumeth
that
he
shall
be
with
Christ
.
He
is
a
citizen
of
the
saints
who
hath
Psal
.
120.
4.
Phil
.
1.
23.
laid
vp
his
treasure
in
heauen
.
For
this
man
departing
out
of
this
earthly
Egypt
,
doth
not
desire
to
returne
againe
,
neither
doth
he
feare
vnrecouerable
old
age
,
or
the
very
confines
of
death
.
Hee
taketh
no
care
for
the
building
of
new
barnes
,
for
the
storing
vp
of
his
corne
;
seeing
hee
is
here
to
liue
the
life
of
a
stranger
,
but
being
onely
rich
in
fruitfull
vertues
,
he
gathereth
those
things
together
,
which
neither
old
age
can
destroy
,
nor
death
take
away
.
Now
this
consideration
that
we
are
not
in
our
own
countrie
,
but
remaine
for
a
while
vpon
the
earth
as
pilgrims
and
strangers
,
should
serue
as
an
effectuall
reason
to
weane
our
§.
Sect
.
2.
That
this
should
weane
our
harts
from
the
world
,
because
we
liue
as
strangers
in
it
.
hearts
from
the
loue
of
the
world
and
worldly
vanities
,
and
to
place
them
in
heauen
,
and
on
heauenly
ioyes
,
which
is
our
owne
countrie
and
place
of
residence
.
For
,
as
we
know
,
pilgrims
and
strangers
being
trauelling
in
a
farre
countrie
,
doe
not
set
their
hearts
on
the
things
which
they
see
by
the
way
,
because
they
are
quickly
to
leaue
them
;
but
their
minds
and
meditations
doe
wholly
runne
vpon
their
owne
countrie
,
and
their
hearts
are
fixed
on
those
pleasures
,
profits
and
preferments
,
which
after
their
iourney
is
finished
,
they
shall
there
enioy
for
tearme
of
life
.
And
therefore
if
wee
bee
pilgrims
on
earth
,
wee
must
follow
their
practise
,
and
not
set
our
hearts
on
the
world
and
earthly
things
,
because
we
haue
them
only
in
our
passage
,
and
the
time
which
wee
haue
to
enioy
them
is
but
very
short
.
For
let
him
who
hath
enioyed
worldly
prosperitie
the
longest
time
looke
backe
,
and
hee
shall
see
,
that
all
which
is
past
is
but
a
dreame
or
shadow
,
and
as
the
twinckling
of
an
eye
in
respect
of
eternity
.
But
all
our
loue
and
longing
must
be
placed
on
our
heauenly
inheritance
,
where
we
are
for
euer
to
enioy
an
eternall
waight
of
glory
,
and
happinesse
without
end
.
We
must
vse
this
world
▪
not
as
our
countrie
,
but
as
our
way
wherein
wee
are
trauelling
towards
our
heauenly
home
;
and
make
account
to
passe
through
it
▪
as
the
children
of
Israel
promised
to
goe
through
Edom
,
without
making
any
stay
,
or
hauing
any
commerce
Numb
.
20.
17.
Peregrinatio
quipp●
est
vita
praesens
:
&
qui
suspi
at
ad
patriam
,
ei
tormentum
est
peregrinationis
loc●●
,
etiamsi
blandus
esse
videatur
.
Greg
.
epist
.
ex
regist
.
lib
.
10.
ind
.
4.
cap
.
70.
or
dealing
with
the
inhabitants
,
more
then
our
present
necessities
will
inforce
vpon
vs.
For
(
as
one
saith
)
this
life
present
is
a
pilgrimage
,
&
he
who
longeth
and
sigheth
after
his
owne
countrie
,
vnto
him
his
place
of
peregrination
is
a
tedious
torment
,
though
vnto
others
it
may
seem
a
paradise
of
delight
.
The
world
is
vnto
vs
a
dangerous
sea
,
and
our
life
is
allotted
vs
as
a
time
of
passage
,
wherein
wee
may
goe
forward
in
our
voyage
,
and
discouer
the
port
of
happinesse
,
that
with
ioy
we
may
enter
into
it
:
and
therefore
let
vs
not
desire
to
be
alwaies
sailing
,
and
to
be
still
in
danger
,
not
onely
to
bee
swallowed
vp
by
the
surging
waues
of
misery
and
affliction
;
but
also
of
the
spirituall
pirats
,
who
are
ready
to
rob
vs
of
Gods
sanctifying
graces
,
and
to
captiue
and
inthrall
vs
in
the
prison
of
destruction
;
and
of
splitting
our
soules
vpon
the
rockes
of
sin
,
being
mislead
in
our
voyage
by
the
worlds
false
fires
,
and
drawne
out
of
the
right
way
by
his
subtill
tentations
:
but
let
vs
rather
desire
to
arriue
at
the
hauen
of
rest
,
where
we
shall
bee
free
from
all
these
dangers
,
and
for
euer
enioy
secure
felicity
.
Neither
must
wee
make
account
that
the
places
where
we
now
abide
,
are
our
homes
and
habitations
;
but
onely
our
Innes
and
lodgings
by
the
way
,
where
we
are
not
to
leade
our
liues
,
but
to
rest
for
one
night
,
and
so
to
be
gone
.
To
which
purpose
one
saith
,
that
he
is
a
Christian
,
August
.
Serm
.
32.
tom
.
10.
who
being
both
in
his
house
and
countrie
,
doth
neuerthelesse
acknowledge
,
that
he
is
in
them
but
as
a
pilgrime
or
stranger
,
and
that
heauen
is
his
countrie
,
where
he
shall
bee
an
inhabitant
for
euer
,
and
not
a
guest
for
a
time
.
For
in
truth
euery
one
here
is
a
guest
and
a
stranger
in
his
owne
house
;
for
if
he
were
not
so
,
why
doth
he
not
stay
in
it
,
but
after
a
short
abode
passeth
away
?
and
if
any
bee
necessarily
to
trauel
and
go
away
,
he
is
to
be
esteemed
a
stranger
;
let
him
not
deceiue
himselfe
he
is
a
guest
;
whether
he
wil
or
no
,
hee
is
a
guest
.
Yea
,
but
he
bequeatheth
his
house
when
he
departeth
to
C●ssit
tibi
locum
pater
tuus
,
cessurus
es
locum
filijs
tuis
.
Nec
mansurus
manes
,
nec
mansuris
relinquis
.
August
.
ibid
.
his
children
.
True
,
but
yet
as
a
guest
,
who
departing
leaueth
his
lodging
to
other
guests
;
euen
as
it
is
in
the
Inne
,
where
as
one
commeth
,
another
goeth
away
.
For
thus
hee
doth
in
his
house
and
earthly
habitation
,
seeing
as
his
father
gaue
place
to
him
,
so
he
is
to
giue
place
to
his
sonnes
and
posterity
;
and
as
himself
flitteth
,
so
he
leaueth
it
to
them
who
are
also
stil
in
flitting
.
And
as
we
are
to
esteeme
the
world
our
way
,
wherein
like
pilgrims
we
trauell
towards
our
heauenly
countrie
;
so
also
we
are
to
account
the
things
of
this
life
as
necessaries
for
our
iourney
,
and
like
that
prouision
which
wee
find
in
our
way
when
we
come
to
our
Inne
;
the
which
wee
cannot
carrie
with
vs
,
but
leaue
it
where
we
found
it
.
And
if
we
would
thus
esteeme
of
the
world
and
worldly
§.
Sect
.
3.
That
the
world
is
to
be
vsed
as
a
passage
,
and
not
a●
a
place
of
habitation
.
1.
Cor
.
7.
31.
vanities
,
then
would
wee
not
ouerualue
and
set
our
hearts
vpon
them
;
but
(
as
the
Apostle
speaketh
)
vse
them
as
though
we
vsed
them
not
:
not
as
places
to
rest
in
,
or
things
wherein
we
take
our
chiefe
repose
,
but
as
a
way
to
trauell
in
,
and
as
necessaries
to
further
vs
in
our
iourney
.
For
what
wise
traueller
would
sit
still
and
loiter
in
his
iourney
,
because
hee
is
in
a
fa●re
way
,
and
is
not
rather
encouraged
thereby
to
trauell
cherefully
to
his
owne
home
?
Who
would
seat
his
heart
and
affections
on
those
delights
which
hee
seeth
as
hee
passeth
by
?
or
though
in
his
trauell
hee
may
take
some
pleasure
in
them
,
as
he
goeth
by
them
,
yet
who
in
his
right
wits
will
so
dote
on
these
things
,
in
which
he
hath
not
an
houres
interest
,
as
that
he
will
neglect
far
better
and
permanent
delights
in
his
owne
countrie
?
Who
vseth
to
build
when
hee
commeth
to
his
Inne
?
or
takes
his
chiefe
contentment
in
those
buildings
which
he
findeth
there
already
,
in
his
stately
and
well
furnished
chamber
,
his
soft
lodging
,
daintie
fare
,
pleasant
walkes
,
sweete
gardens
,
and
courteous
entertainment
,
seeing
the
next
day
he
must
leaue
them
all
,
and
come
to
a
reckoning
for
the
short
time
that
he
hath
inioyed
them
?
As
therefore
men
are
wise
in
their
generation
in
the
things
appertaining
to
this
life
,
euery
one
making
large
prouision
where
hee
is
long
to
continue
,
and
louing
the
place
best
,
where
hee
is
best
prouided
;
and
contrariwise
contenteth
himselfe
with
small
store
where
hee
is
to
make
but
a
short
stay
,
and
loueth
lightly
that
which
hee
cannot
long
enioy
:
so
let
vs
lay
vp
our
treasures
in
heauen
,
and
with
our
treasures
Resiciat
,
viator
est
.
Resiciat
se
&
transeat
.
Non
secum
tollit
,
quod
in
stabulo
inuenit
.
August
.
feria
4.
post
.
Domin
.
pass
.
in
Psal
.
9.
Serm
.
1.
tom
.
10
our
hearts
also
,
where
we
are
to
remaine
for
euer
;
and
not
carrie
them
about
vs
in
the
way
,
where
wee
shall
surely
bee
robbed
;
nor
leaue
them
as
heire-loomes
in
the
Inne
from
whence
we
must
depart
the
next
morning
.
Let
vs
like
trauellers
refresh
our selues
with
the
things
of
this
life
,
and
so
againe
goe
forward
on
our
iourney
,
and
with
contented
minds
leaue
that
which
remaineth
in
the
Inne
.
For
whether
we
will
or
no
,
we
must
depart
and
carrie
nothing
with
vs
,
because
we
haue
no
further
interest
vnto
any
thing
,
but
for
the
short
time
of
our
residence
,
and
that
vpon
hard
conditions
.
Another
traueller
shall
come
after
vs
and
inioy
them
,
but
neither
shall
he
take
them
away
,
but
as
hee
hath
found
them
there
being
left
by
vs
,
so
must
he
also
there
leaue
them
to
be
found
of
those
that
follow
after
him
.
Let
vs
vse
worldly
things
as
wise
pilgrims
doe
their
staues
,
and
other
necessaries
conuenient
for
their
iourney
;
so
long
as
they
helpe
vs
forward
in
our
way
let
vs
make
vse
of
them
,
and
accordingly
esteeme
them
;
but
if
they
become
troublesome
hindrances
,
and
cumbersome
burthens
,
let
vs
leaue
them
behind
vs
,
or
cast
them
away
;
according
to
the
Apostles
exhortation
:
Cast
away
euery
thing
that
presseth
downe
,
and
the
sinne
that
Heb
.
12.
1.
hangeth
fast
on
,
and
let
vs
runne
with
patience
the
race
which
is
set
before
vs.
Neither
must
we
do
this
onely
when
the
things
wee
carrie
are
of
small
account
,
but
when
they
are
as
deare
and
precious
vnto
vs
as
our
right
eye
,
hand
,
or
foot
,
as
our
Sauiour
hath
taught
vs.
Let
vs
imitate
the
Eagle
,
which
seldome
Mat
.
5.
29.
30.
lighteth
on
the
earth
,
but
when
being
constrained
with
hunger
,
she
stoopeth
to
her
prey
;
and
when
shee
hath
fed
,
mounteth
aloft
againe
aboue
the
clouds
:
so
let
not
vs
suffer
our
hearts
and
affections
any
longer
to
rest
vpon
the
earth
,
then
we
are
compelled
with
our
present
necessity
,
but
like
the
true
Eaglets
of
Iesus
Christ
,
let
vs
resort
thither
where
the
dead
carcase
is
,
and
being
fed
herewith
,
let
vs
mount
aloft
in
diuine
contemplation
,
and
haue
our
conuersation
Phil
.
3.
20.
in
heauen
,
as
the
Apostle
exhorteth
vs.
Finally
,
as
pilgrims
and
trauellers
when
they
are
in
their
iourney
towards
their
countrie
,
cast
away
all
impediments
which
might
hinder
and
tire
them
in
their
trauell
:
so
let
vs
who
like
pilgrims
are
trauelling
towards
our
heauenly
home
,
auoid
all
incumbrances
,
and
carefully
abandon
all
things
which
might
any
waies
hinder
vs
from
attaining
to
the
end
of
our
iourney
,
and
from
the
inioying
that
eternall
happines
which
is
reserued
for
Gods
saints
in
his
glorious
kingdome
.
Now
there
is
no
like
impediment
to
hinder
vs
in
this
christian
course
and
passage
,
to
the
loue
of
the
world
and
worldly
vanities
,
as
I
haue
already
shewed
.
For
they
who
fall
in
loue
with
the
place
of
their
pilgrimage
,
will
take
neither
care
nor
paines
in
trauelling
towards
their
owne
countrie
;
and
they
who
set
their
hearts
vpon
these
earthly
trifles
,
will
by
them
as
by
Satans
baits
,
be
led
out
of
the
way
,
and
insnared
with
sinne
;
so
as
they
will
want
all
power
and
will
to
hold
on
the
right
course
,
but
will
be
content
for
the
enioying
of
their
loue
to
make
sale
of
the
eternall
ioyes
of
heauen
,
for
the
present
satisfying
of
their
desires
;
and
therefore
the
Apostle
exhorteth
all
who
desire
to
finish
this
iourney
,
that
they
would
like
strangers
and
pilgrims
abstaine
from
carnall
lusts
1.
Pet
.
2.
11.
which
fight
against
their
soules
.
For
as
enemies
lying
in
ambushment
doe
set
out
booties
for
the
aduerse
partie
to
prey
vpon
,
which
if
they
seeke
to
seaze
into
their
hands
,
they
are
presently
intrapped
,
discomfited
,
and
either
slaine
or
taken
captiue
;
so
if
we
be
ruled
by
our
carnall
concupiscence
,
and
suffer
these
worldly
lusts
of
couetousnesse
,
voluptuousnesse
,
and
ambition
,
to
beare
any
sway
in
vs
,
then
no
sooner
can
Satan
set
out
the
bootie
or
bait
of
riches
,
pleasures
,
and
preferments
,
but
we
shall
bee
thrust
on
with
a
greedy
desire
to
prey
vpon
them
;
which
we
shall
no
sooner
do
,
but
presently
we
shall
fall
into
Satans
ambushment
,
be
led
captiue
into
sin
,
and
so
being
chained
and
fettered
in
his
bonds
,
we
shall
bee
hindred
from
trauelling
,
or
euer
attaining
vnto
our
heauenlie
countrie
.
But
the
world
is
not
simply
a
place
of
pilgrimage
alone
,
§.
Sect
.
4.
That
we
should
not
seate
our
heart
and
affections
on
the
world
▪
because
it
is
the
place
of
our
warfare
.
where
we
might
trauell
with
some
quietnesse
and
securitie
to
the
end
of
our
iourney
;
but
also
a
place
of
warfare
,
wherein
we
are
assaulted
on
all
sides
(
as
it
were
in
a
strange
and
forraine
countrie
)
and
by
all
possible
meanes
hindred
in
our
spirituall
voiage
to
the
holy
land
.
And
therefore
,
as
wee
haue
little
cause
to
seate
our
hearts
and
affections
on
the
world
,
and
the
vanities
thereof
,
because
we
can
stay
here
but
a
short
time
,
and
are
euery
day
flitting
from
them
;
so
much
lesse
if
we
consider
,
that
this
short
time
is
full
of
trouble
,
seeing
we
are
on
euery
side
beset
with
our
spirituall
enemies
.
So
Iacob
saith
,
that
the
daies
of
his
pilgrimage
were
not
onely
few
,
Genes
.
47.
9.
but
euill
also
,
in
respect
of
his
manifold
troubles
and
molestations
.
And
Iob
affirmeth
,
that
man
,
who
is
borne
of
woman
,
Iob
14.
1.
is
but
of
short
continuance
,
and
full
of
trouble
.
And
the
Apostle
telleth
vs
,
that
whilest
we
continue
here
,
we
had
need
to
bee
alwaies
in
the
compleate
armour
of
a
Christian
,
because
wee
fight
not
only
against
flesh
and
blood
,
but
against
principalities
,
Ephes
.
6
▪
11.
12.
powers
,
and
worldly
gouernors
,
the
princes
of
the
darknes
of
this
world
,
and
against
spirituall
wickednesses
,
which
are
in
hie
places
.
Now
who
would
build
,
and
set
vp
his
maine
hopes
in
the
campe
,
or
place
of
his
warfare
?
who
would
being
rich
carrie
about
him
his
whole
substance
and
treasures
,
which
will
but
cumber
him
in
his
fight
,
and
put
spirits
and
courage
into
his
enemies
,
to
worke
his
ouerthrow
,
that
they
may
prey
vpon
him
?
So
the
Apostle
saith
,
that
no
man
who
warreth
,
intangleth
himselfe
with
the
affaires
of
this
life
,
because
he
would
please
him
,
●2
.
Tim
.
2.
4.
5.
that
hath
chosen
him
to
be
a
souldier
.
And
if
any
man
striue
for
a
masterie
,
he
is
not
crowned
,
except
he
striue
as
he
ought
to
doe
;
and
therefore
,
as
he
were
iustly
to
be
esteemed
a
foole
,
who
being
to
runne
a
race
,
would
take
vpon
him
a
heauie
burthen
,
or
being
to
wrastle
for
a
prize
,
would
put
on
his
most
costly
and
rich
apparell
,
to
cope
with
his
antagonist
and
aduersary
,
who
being
naked
,
and
anointed
with
oile
,
is
readie
to
slip
out
of
his
hands
:
so
much
more
foolish
are
we
,
if
being
to
wrestle
,
not
with
flesh
&
blood
;
but
with
principalities
and
powers
,
who
are
prepared
and
fitted
with
all
aduantages
;
we
come
in
all
our
worldly
pompe
,
hauing
fast
tied
vnto
vs
in
the
bonds
of
carnall
loue
,
our
earthly
riches
,
pleasures
and
preferments
,
seeing
we
shall
hereby
giue
them
meanes
to
fasten
vpon
vs
,
and
worke
our
ouerthrow
:
or
being
to
runne
a
race
,
for
a
garland
of
no
lesse
price
,
then
the
crowne
of
eternall
glorie
,
doe
loade
and
cumber
our selues
with
the
heauie
burthen
of
worldly
cares
,
or
when
we
are
running
to
turne
out
of
our
way
,
and
be
content
to
sit
stil
,
that
we
may
obtaine
some
worldly
trifle
of
small
worth
,
and
lesse
continuance
.
And
therefore
let
vs
auoid
this
follie
and
worldly
dotage
;
and
as
the
Apostle
exhorteth
vs
,
so
runne
that
we
may
obtaine
.
1.
Cor
.
9.
24.
25.
Let
vs
being
to
wrestle
with
such
mightie
enemies
,
like
him
that
prooueth
masteries
,
abstaine
from
all
things
which
might
hinder
vs
,
to
obtaine
a
crowne
which
is
vncorruptible
.
Let
vs
come
into
the
field
against
our
spirituall
enemies
,
not
loaded
and
incumbred
with
the
burthen
of
worldly
trash
,
tied
fast
vnto
vs
in
the
bonds
of
carnall
loue
,
which
will
but
disable
and
betray
vs
into
the
hands
of
these
foes
which
seeke
our
ouerthrow
;
but
let
vs
come
armed
with
Gods
spiritual
graces
,
and
assisted
with
the
power
of
his
might
,
whereby
we
shall
be
enabled
to
obtaine
the
victorie
;
that
so
we
may
say
with
the
Apostle
,
I
haue
fought
a
good
fight
,
finished
my
course
,
and
2.
Tim
.
4.
7.
8.
haue
kept
the
faith
,
from
hence
foorth
is
laid
vp
for
me
the
crowne
of
righteousnesse
,
which
the
Lord
,
the
righteous
Iudge
shall
giue
me
at
that
day
;
seeing
this
is
promised
(
as
he
there
affirmeth
)
not
to
him
alone
,
but
to
all
them
,
who
obtaine
the
victorie
in
this
spirituall
warfare
;
according
to
that
gratious
promise
;
To
him
that
ouercommeth
,
will
I
grant
to
sit
with
mee
in
my
Apoc
.
3.
21.
throne
,
euen
as
I
ouercame
,
and
sit
with
my
father
in
his
throne
.
CHAP.
II
.
That
we
should
contemne
the
world
,
and
worldly
vanities
,
in
regard
that
wee
are
citizens
of
heauen
,
and
heires
of
better
hopes
.
THe
second
reason
,
why
wee
aboue
all
other
§.
Sect
.
1.
That
wee
might
easily
contemne
earthly
things
,
if
we
would
meditate
of
our
heauenly
priuiledges
,
and
ioyes
.
Ephes
.
2.
18.
19.
should
not
much
esteeme
,
nor
immoderately
loue
the
world
,
and
worldly
vanities
,
is
,
because
that
as
we
are
pilgrimes
here
,
and
therfore
must
necessarily
leaue
them
in
our
passage
;
so
we
are
citizens
of
the
new
Ierusalem
,
the
Kingdome
of
Heauen
.
So
the
Apostle
saith
,
that
,
We
hauing
through
Christ
an
entrance
vnto
the
Father
by
one
spirit
,
are
now
no
more
strangers
and
forrenners
,
but
citizens
with
the
Saints
,
and
of
the
houshold
of
God
.
And
speaking
of
Abraham
,
the
father
of
the
faithfull
,
hee
saith
,
that
he
abode
in
the
land
of
promise
,
as
in
a
strange
country
,
and
as
one
that
dwelt
in
tents
,
who
is
alwaies
readie
to
remoue
and
flit
away
;
because
he
looked
for
a
citie
,
hauing
a
foundation
,
Heb
.
11.
9.
10.
whose
builder
and
maker
is
God
.
Neither
was
this
peculiar
to
him
alone
,
but
general
to
all
his
children
,
who
followed
him
in
the
faith
;
of
whom
it
is
said
,
That
they
haue
here
no
continuing
citie
,
but
that
they
seeke
one
to
come
.
And
the
reason
Heb
.
13.
14.
is
apparant
:
for
we
are
citizens
and
subiects
of
that
kingdom
,
whereof
Christ
Iesus
is
Lord
and
King
;
but
himselfe
hath
plainely
told
vs
,
that
his
Kingdome
is
not
of
this
world
,
but
Iohn
18
36.
that
hee
raigneth
and
ruleth
in
that
Kingdome
of
eternall
glory
;
and
therefore
whosoeuer
are
subiects
vnto
him
,
they
cannot
bee
free
denizens
of
the
world
,
but
citizens
of
Heauen
.
Vnto
which
we
might
adde
,
that
as
our
Lord
and
King
made
but
a
short
stay
vpon
the
earth
,
but
keepeth
his
court
and
residence
in
the
new
Ierusalem
which
is
aboue
:
so
wee
his
people
and
faithfull
subiects
,
who
are
also
seruants
of
his
familie
,
yea
,
members
of
his
glorious
bodie
,
shall
make
here
but
a
momentanie
abode
;
but
after
we
are
departed
hence
,
shal
haue
in
heauen
euerlasting
habitations
;
in
which
respect
also
,
as
wee
are
here
strangers
and
pilgrims
,
so
may
wee
bee
rightly
called
citizens
of
Heauen
,
and
as
it
were
free
but
gesses
of
the
new
Ierusalem
.
Now
what
can
be
a
more
forcible
argument
to
weane
our
hearts
and
affections
from
the
world
and
worldly
vanities
,
then
to
consider
,
that
as
wee
are
here
strangers
,
and
haue
no
abiding
or
resting
place
;
so
we
are
subiects
and
citizens
of
that
glorious
Kingdome
,
whereof
the
Lord
himselfe
,
and
his
Son
Christ
is
Ruler
and
chiefe
Soueraigne
?
For
who
would
not
contemne
a
flitting
tent
,
in
comparison
of
a
goodly
mansion
and
stately
palace
?
Who
would
not
set
light
by
a
poore
tenement
,
which
is
possessed
at
the
will
and
pleasure
of
the
Landlord
,
in
respect
of
a
rich
inheritance
,
and
a
large
lordship
,
in
which
he
hath
assurance
to
him
and
his
heires
for
euer
?
Who
would
be
a
subiect
of
that
kingdome
,
where
the
prince
and
soueraigne
is
but
a
slaue
;
whereas
he
might
be
an
esteemed
member
of
a
great
commanding
monarchie
?
And
who
would
preferre
his
pedling
freedom
in
a
country
village
for
a
few
daies
;
before
his
enfranchizement
and
priuileges
in
the
chiefe
city
of
the
countrie
,
which
he
may
haue
for
euer
?
And
yet
all
these
similitudes
are
but
some
little
shadowes
and
dark
resemblances
,
to
expresse
the
incomparable
difference
between
the
earth
and
heauen
,
the
momentany
trifles
of
this
life
,
and
those
vnualuable
and
eternall
excellencies
,
which
are
reserued
for
the
Saints
in
the
life
to
come
.
For
looke
how
much
a
monarchie
is
to
be
preferred
before
a
molehill
,
the
brightnesse
of
the
Sunne
,
before
the
dim
shining
of
a
glow-worme
,
and
the
richest
treasures
,
before
the
basest
pebble
stone
;
and
so
,
and
much
more
are
those
euerlasting
ioies
of
heauen
,
to
be
preferred
before
the
best
things
the
world
can
brag
off
,
though
it
were
a
long
and
flourishing
Monarchie
ouer
all
the
Kingdomes
of
the
Earth
.
It
is
true
indeed
,
that
these
earthly
things
being
neere
vnto
vs
,
and
subiect
to
our
senses
,
doe
make
a
flourishing
shew
at
the
first
sight
,
to
those
who
are
still
conuersant
among
them
,
and
neuer
knew
any
thing
better
;
but
if
in
diuine
contemplation
,
our
minds
and
meditations
could
mount
aloft
,
and
be
but
a
while
exercised
in
the
view
and
consideration
of
those
incomparable
ioies
,
which
God
hath
prepared
for
his
elect
,
these
worldly
and
transitory
things
below
would
seeme
little
and
little
worth
:
for
as
hee
who
is
feated
on
an
exceeding
high
mountaine
,
iudgeth
euery
thing
small
which
hee
seeth
in
a
low
valley
;
so
if
our
minds
were
placed
in
heauen
,
and
our
hearts
fixed
on
that
diuine
and
endlesse
glory
,
wee
would
thinke
the
greatest
things
on
earth
,
as
small
as
motes
in
the
Sunne
,
and
as
smally
also
to
bee
regarded
;
according
to
the
example
of
the
Apostle
2.
Cor
.
12.
7.
Paul
,
who
after
hee
had
been
rapt
vp
into
the
third
heauen
,
Phil
.
3.
7.
8.
and
had
a
sight
and
tast
of
those
vnspeakable
ioies
,
did
in
regard
of
them
,
esteeme
the
worlds
chiefest
excellencies
,
but
as
drosse
and
dung
:
whereas
now
alas
these
earthly
things
,
though
they
be
small
and
contemptible
,
do
hide
those
superexceeding
ioies
of
Gods
Kingdome
,
from
the
eies
of
those
men
,
who
are
still
poring
on
the
earth
,
and
are
neuer
rapt
vp
on
hie
in
spirituall
meditation
,
but
lie
grouelling
vpon
the
ground
,
spending
all
their
thoughts
vpon
their
worldly
affaires
.
And
as
a
small
dish
being
held
neere
the
eies
,
hideth
from
our
sight
a
great
mountaine
;
and
a
little
hill
or
cloud
,
the
whole
bodie
of
the
Sunne
,
though
it
be
farre
bigger
then
the
whole
earth
:
so
these
earthly
trifles
being
placed
neere
our
sight
,
do
so
shadow
and
ouercloud
these
great
and
shining
excellencies
,
that
we
cannot
truly
behold
them
,
nor
rightlie
iudge
of
their
greatnesse
and
value
.
And
therfore
if
wee
would
view
them
aright
,
and
haue
some
true
glimpse
at
least
of
this
diuine
glory
,
we
must
by
heauenly
meditation
let
the
eies
of
our
soule
mount
aboue
them
;
or
else
we
must
remooue
them
further
from
vs
,
and
then
they
will
seeme
small
,
and
smally
to
be
regarded
,
in
comparison
of
the
incomparable
greatnesse
and
goodnesse
of
those
heauenly
ioies
,
and
euerlasting
glorie
.
It
is
no
maruell
if
heretofore
liuing
in
ignorance
,
wee
did
§.
Sect
.
2.
That
the
loue
of
the
world
may
well
fit
an
ignorant
worldling
;
but
ill
●●seemeth
a
Christian
,
who
hath
assurance
of
future
〈…〉
nes
.
not
esteeme
of
these
diuine
excellencies
,
but
preferred
before
them
these
worldly
vanities
,
because
they
were
subiect
to
our
senses
;
for
there
is
no
desire
of
that
which
is
not
known
,
and
the
bright
shunshine
day
is
al
alike
to
him
,
who
is
stark
blind
,
vnto
the
darkest
night
.
It
is
no
wonder
if
before
we
heard
of
heauen
,
we
esteemed
the
world
as
our
chiefest
Paradise
,
and
worldly
things
,
as
the
heauenly
ioies
;
because
euery
man
naturally
affecteth
blessednes
,
and
desireth
that
which
is
chiefely
good
;
which
when
through
his
naturall
ignorance
and
blindnesse
,
he
cannot
discerne
,
or
attaine
vnto
;
he
is
readie
to
place
his
heart
and
affections
vpon
that
which
is
best
,
in
his
owne
knowledge
and
opinion
.
But
now
after
that
the
grace
Tit
.
2.
11.
12.
13.
of
God
which
bringeth
saluation
vnto
all
men
hath
appeared
,
and
taught
vs
that
we
should
denie
vngodlinesse
,
and
worldly
lusts
,
and
that
we
should
liue
soberlie
and
righteously
,
and
godly
in
this
present
world
;
looking
for
the
blessed
hope
,
and
appearing
of
the
glory
of
the
mighty
God
,
and
of
our
Sauiour
Iesus
Christ
;
it
were
more
then
madnes
,
if
we
shuld
suffer
our selues
stil
to
be
transported
with
worldly
concupiscence
,
and
prefer
the
present
satisfying
of
our
carnal
desires
,
before
the
eternal
fruition
of
our
heauenly
ioies
.
It
is
not
much
to
bee
maruelled
at
,
if
children
wanting
wit
and
experience
,
to
guide
them
better
,
do
afaffect
childish
trifles
,
and
foolish
vanities
;
for
as
the
Apostle
saith
,
When
I
was
a
child
,
I
spake
as
a
child
,
I
vnderstood
as
a
child
,
1.
Cor
.
13.
11.
I
thought
as
a
child
:
and
it
is
counted
in
them
no
great
absurdity
,
if
they
spend
their
time
in
idle
sports
,
and
prefer
an
apple
before
a
goodly
lordship
,
and
a
top
and
scourge
before
their
patrimonie
;
but
when
they
come
to
ripe
yeeres
,
it
is
then
expected
,
that
they
put
away
childish
things
,
contemne
those
toies
which
before
they
so
much
esteemed
,
and
affect
things
more
graue
and
waightie
,
as
befitteth
their
age
and
better
knowledge
;
because
hauing
attained
vnto
a
more
solid
iudgement
,
they
easily
discerne
the
vanity
of
these
worthles
trifles
:
and
so
it
is
not
much
to
be
regarded
,
if
worldly
men
,
being
infants
in
knowledge
,
before
Christ
Iesus
was
preached
vnto
them
,
and
the
riches
and
glory
of
his
Kingdome
manifested
,
did
like
children
affect
worldly
vanities
,
and
because
they
knew
no
better
,
tooke
their
whole
delight
in
these
trifling
toies
;
but
now
hauing
attained
to
more
ripe
knowledge
,
and
hauing
been
made
acquainted
,
both
with
the
vanitie
,
and
basenesse
of
these
worthlesse
trifles
,
and
with
the
excellencie
and
riches
of
Gods
Kingdome
,
they
are
to
lay
aside
their
childish
loue
,
no
more
taking
their
chiefe
delight
in
these
momentanie
vanities
&
earthly
things
;
but
rather
to
spend
their
thoughts
and
meditations
,
and
imploy
all
their
labours
and
indeauours
to
assure
themselues
of
those
incomparable
ioies
of
heauen
.
And
as
the
Apostle
speaketh
;
they
are
now
as
obedient
children
not
to
fashion
themselues
according
to
the
former
1.
Pet
.
10.
13.
14.
lusts
of
their
ignorance
,
but
to
be
holy
in
their
whole
conuersation
,
as
he
who
hath
called
them
is
also
holy
:
knowing
that
they
were
not
redeemed
with
corruptible
things
,
as
siluer
and
gold
,
from
their
former
vaine
conuersation
,
receiued
by
tradition
of
the
Fathers
,
but
with
the
precious
blood
of
Christ
.
For
as
there
is
nothing
more
vnseemely
,
or
that
argueth
more
ridiculous
folly
,
then
to
see
an
old
man
dote
after
the
vanities
of
youth
,
and
with
like
heate
of
affection
,
following
in
his
age
those
trifling
and
regardlesse
toyes
,
which
he
delighted
in
when
he
was
a
child
,
as
riding
vpon
a
sticke
,
building
houses
in
the
dust
or
sands
,
and
such
like
childish
exercises
:
and
if
any
should
so
behaue
himselfe
,
who
seeing
his
great
stature
,
and
small
discretion
,
his
manly
personage
,
and
child-like
folly
,
would
not
iudge
him
either
out
of
his
wits
,
or
neuer
in
them
?
so
much
more
ridiculous
and
foolish
is
the
behauiour
of
worldlings
,
who
being
old
in
yeeres
,
remaine
very
babes
in
their
knowledge
and
affections
,
and
after
those
rich
treasures
of
Gods
heauenly
kingdome
are
discouered
vnto
them
,
do
neglect
and
contemne
them
as
heretofore
,
and
prefer
before
them
,
both
in
their
iudgements
and
affections
,
these
momentanie
vanities
,
and
earthly
trifles
.
Whilest
we
remained
in
the
estate
of
slaues
,
and
were
the
§.
Sect
.
3.
That
it
is
seruile
basenesse
for
a
Christian
who
is
the
child
of
God
,
and
heire
of
heauen
,
to
set
his
heart
on
worldly
things
.
deuoted
vassals
of
sinne
and
Satan
,
our
base
desires
did
well
sort
and
agree
with
our
base
condition
;
and
whilest
we
were
citizens
of
the
world
,
and
children
of
the
earth
,
it
might
suit
with
our
place
and
calling
,
to
affect
and
desire
earthly
commodities
,
and
to
esteeme
the
riches
,
pleasures
and
preferments
of
the
place
whereof
we
were
inhabitants
,
at
high
rates
:
but
now
that
God
hath
dignified
vs
with
most
royall
priuiledges
,
and
made
vs
of
citizens
of
the
world
,
free
denisons
of
heauen
,
and
of
the
slaues
of
Satan
,
his
owne
children
by
adoption
and
grace
,
yea
heires
apparant
of
his
glorious
kingdome
;
let
vs
,
remembring
this
high
calling
,
for
shame
forsake
our
base
desires
,
not
suffering
our
hearts
to
he
groueling
on
the
earth
,
wallowing
in
carnall
pleasures
,
and
worldly
delights
:
but
raising
them
vp
according
to
the
height
of
our
hopes
,
let
vs
aime
at
no
lesse
then
crownes
and
kingdomes
,
and
these
not
momentanie
,
and
of
this
world
,
seeing
they
are
vaine
and
of
little
worth
;
but
those
which
are
most
glorious
and
eternall
in
the
world
to
come
:
for
if
it
be
a
base
and
vnseemely
thing
,
that
a
Princes
son
,
for
a
trifling
gaine
,
should
spend
his
time
and
strength
in
seruile
and
slauish
actions
,
seruing
hogs
,
and
playing
the
skull
,
or
running
on
atrands
at
the
command
of
those
whom
he
should
command
;
how
much
more
vncomely
and
abiectly
base
is
it
for
vs
,
who
are
(
as
the
Apostle
speaketh
)
the
Act.
17.
28.
generation
of
God
,
his
Iohn
1.
12.
sonnes
and
children
in
Iesus
Christ
,
yea
Rom
.
8.
17.
heires
of
God
,
and
coheires
with
Christ
,
that
we
should
spend
our
precious
time
in
seeking
after
contemptible
vanities
,
and
be
at
the
seruice
and
becke
of
sinne
and
Satan
,
for
the
base
hire
of
these
worldly
trifles
;
neuer
thinking
of
our
spirituall
preferments
,
and
glorious
priuiledges
,
but
setting
all
to
sale
for
the
present
fruition
of
these
momentanie
toyes
?
Heretofore
we
were
(
as
the
Apostle
teacheth
vs
)
dead
in
trespasses
Ephes
.
1.
1.
2.
3.
4.
5.
6.
and
sinnes
,
and
being
in
this
condition
it
was
sutable
vnto
it
,
that
we
should
be
buried
in
the
world
,
hauing
our
hearts
burthened
and
oppressed
with
the
cares
of
this
life
,
and
with
the
vnsupportable
waight
of
these
earthly
things
;
but
now
we
are
reuiued
with
the
blood
of
Christ
,
and
quickned
with
his
death
,
yea
by
vertue
of
his
resurrection
,
God
hath
raised
vs
vp
together
with
him
,
and
hath
in
Iesus
Christ
made
vs
sit
together
in
heauenly
places
,
to
shew
vnto
ages
to
come
the
exceeding
riches
of
his
grace
:
and
therefore
as
the
Apostle
exhorteth
Coloss
.
3.
1.
2.
vs
,
If
we
be
risen
with
Christ
,
let
vs
seeke
those
things
which
are
aboue
,
where
Christ
fitteth
on
the
right
hand
of
God
;
and
set
our
affections
on
things
which
are
aboue
,
and
not
on
things
which
are
on
the
earth
.
For
if
it
were
a
sufficient
reason
to
moue
Ia●ob
to
neglect
his
stuffe
in
the
land
of
Canaan
,
because
Pharaoh
promised
the
best
things
of
Egypt
when
he
came
into
his
kingdome
;
how
much
more
should
it
be
auaileable
to
perswade
vs
,
vnto
the
contempt
of
these
worldly
&
worthlesse
vanities
,
seeing
we
haue
the
assured
promise
of
God
himself
,
Genes
.
45.
20.
that
we
shal
enioy
the
best
things
of
his
heauenly
kingdome
when
we
come
vnto
him
?
It
is
obserued
,
that
therefore
with
the
Grecians
man
is
called
{αβγδ}
,
to
put
him
in
mind
,
that
howsoeuer
he
dwelleth
on
the
earth
,
yet
he
should
still
lift
vp
his
eyes
and
hearts
towards
heauen
,
that
so
hee
might
be
occasioned
to
meditate
on
his
Creator
,
and
on
those
diuine
ioyes
,
and
eternall
glorie
which
are
there
reserued
for
him
.
And
it
is
further
noted
,
that
of
all
the
parts
of
mans
bodie
,
the
head
which
is
the
seat
of
the
vnderstanding
,
and
the
place
wherein
the
soule
sheweth
and
exerciseth
his
chiefe
faculties
and
functions
,
is
most
remote
from
the
earth
,
and
nearest
vnto
heauen
;
by
which
fabrique
and
wise
placing
of
these
humane
parts
,
the
Lord
would
teach
vs
,
that
we
should
as
little
as
may
be
,
trouble
our
heads
with
earthly
cogitations
,
but
rather
exercise
them
continually
in
spirituall
and
heauenly
meditations
:
and
therefore
according
both
to
our
name
and
nature
,
let
vs
not
haue
our
minds
nailed
to
the
earth
,
and
wholly
conuersant
in
worldly
things
;
but
let
vs
continually
lift
them
vp
in
diuine
contemplation
;
and
as
the
Apostle
exhorteth
vs
,
haue
our
conuersation
in
heauen
,
from
whence
we
looke
for
a
Sauiour
,
euen
our
Lord
Iesus
Christ
:
and
for
as
much
as
they
are
continually
ouer-poised
with
worldly
cares
,
and
necessarie
imployments
in
the
earth
;
let
vs
daily
draw
them
vp
,
seeing
they
naturally
descend
like
the
peyses
of
a
clocke
,
and
exercise
them
continually
in
diuine
and
heauenly
meditations
,
that
so
by
their
resting
on
the
earth
,
our
course
in
godlines
be
not
hindred
&
stayed
.
Whilest
we
were
without
Christ
,
alients
from
the
common-wealth
of
Israel
,
Ephes
.
2.
12.
strangers
from
the
couenants
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
,
as
the
Apostle
speaketh
;
it
is
no
maruell
if
we
much
esteemed
our
earthly
habitation
,
and
made
idols
of
worldly
things
,
as
riches
,
pleasures
and
preferments
,
by
setting
our
hearts
and
affections
wholly
on
them
;
for
so
is
this
naturally
imprinted
in
our
hearts
,
that
there
is
a
God
;
that
when
we
are
ignorant
of
the
true
diuine
nature
and
essence
,
rather
then
we
will
be
without
a
deitie
which
we
may
adore
,
we
are
readie
to
serue
and
worship
the
basest
creatures
:
but
now
that
in
Christ
Iesus
we
which
once
were
for
〈◇〉
13.
29.
of
,
are
made
neare
by
his
blood
,
and
are
no
more
strangers
and
forrenners
,
but
citizens
with
the
Saints
,
and
of
the
houshold
of
Ambiant
terrena
Gentiles
quibus
coelestia
non
debentur
;
concupiscant
presentia
qui
●●tura
non
credunt
.
Matth
.
6.
32.
33.
God
;
let
vs
leaue
these
idols
to
be
adored
by
the
Gentiles
,
who
haue
no
knowledge
of
the
true
God
,
nor
interest
in
his
heauenly
kingdome
;
and
let
them
desire
things
present
,
who
haue
no
hope
to
enioy
Gods
gratious
and
rich
promises
concerning
things
to
come
:
and
let
it
be
a
forcible
argument
(
as
our
Sauiour
vrgeth
it
)
to
restraine
vs
from
immoderate
louing
or
caring
for
the
things
of
this
life
,
that
the
Gentiles
who
haue
no
better
hopes
,
seeke
mainly
after
these
trifles
;
but
let
vs
who
haue
more
knowledge
,
and
better
assurance
,
seeke
first
the
kingdome
of
God
and
his
righteousnesse
,
Hebr
.
13.
5.
6.
seeing
we
haue
Gods
infallible
promise
,
that
these
things
,
without
our
carking
care
,
shall
in
some
competent
sufficiencie
be
ministred
vnto
vs.
More
especially
,
seeing
we
haue
assurance
of
eternall
glorie
,
§.
Sect
.
4.
That
earthly
honors
,
riches
and
pleasures
,
are
base
and
of
no
worth
,
in
comparison
of
the
treasures
,
glorie
,
and
ioyes
of
heauen
.
and
be
adopted
heires
of
the
kingdome
of
heauen
;
let
vs
not
in
our
iudgements
ouerualue
and
esteeme
,
nor
in
our
affections
and
endeauours
immoderately
loue
and
seeke
,
the
vaine
glorie
of
the
world
,
and
these
momentany
honors
and
preferments
;
which
befitteth
them
who
haue
no
hope
of
better
aduancement
;
but
ill-beseemeth
vs
who
expect
within
a
while
such
glory
and
greatnes
.
And
this
argument
Ieremie
vseth
to
disswade
Baruch
from
looking
after
preferments
in
the
world
,
because
they
were
momentanie
and
of
no
continuance
.
Behold
,
saith
the
Lord
,
that
which
I
haue
built
will
I
Ierem
.
45.
4.
5.
destroy
,
and
that
which
I
haue
planted
,
will
I
plucke
vp
,
euen
this
whole
land
;
and
seekest
thou
great
things
for
thy selfe
?
seeke
them
not
.
And
our
Sauiour
Christ
by
the
same
reason
perswadeth
his
disciples
not
to
aspire
ambitiously
after
worldly
superioritie
and
soueraigntie
,
because
it
better
befitted
earthly
potentates
,
who
had
no
hope
of
raigning
in
the
kingdome
of
God
:
Ye
know
(
saith
he
)
that
they
which
delite
to
beare
Mark●
10.
42.
rule
among
the
Gentiles
,
haue
domination
ouer
them
,
and
they
that
be
great
among
them
,
exercise
authoritie
ouer
them
;
but
it
shall
not
be
so
among
you
,
&c.
So
seeing
this
world
is
the
place
of
our
pilgrimage
,
&
heauen
our
countrey
,
where
vnualuable
treasures
are
reserued
for
vs
,
it
is
now
no
time
to
affect
worldly
wealth
,
and
abundance
of
this
earthly
riches
,
for
as
the
Apostle
teacheth
vs
,
it
becommeth
Saints
to
be
so
far
from
imbracing
&
practising
couetousnes
,
that
it
should
not
be
once
named
Ephes
.
5.
3.
among
them
;
both
because
their
title
is
most
tickle
&
vncertain
to
this
earthly
trash
;
&
because
also
they
haue
sure
interest
in
those
vnualuable
&
eternal
treasures
which
are
reserued
for
thē
in
heauen
.
So
that
it
may
be
fitly
said
to
Christians
,
as
Elisha
speaketh
to
Gehazi
;
Is
this
a
time
to
take
money
,
and
2.
King
.
5.
26.
to
receiue
garments
,
and
oliues
,
and
vineyards
,
and
sheepe
,
and
oxen
,
and
men
seruants
,
and
maid
seruants
?
especially
when
the
leprosie
of
sin
accompanieth
them
,
which
excludeth
vs
from
the
societie
of
the
Saints
,
and
bringeth
in
the
end
eternall
death
.
To
this
purpose
one
speaketh
fitly
:
He
(
saith
he
)
loueth
August
.
in
Ioh
.
8.
Tract
.
40.
not
his
money
too
much
,
who
loueth
God
enough
,
&c.
O
therefore
that
we
could
loue
the
Lord
as
he
worthily
deserueth
,
and
so
should
we
loue
our
siluer
little
or
nothing
:
then
would
our
money
be
only
an
helpfull
instrument
in
our
pilgrimage
,
and
not
a
prouoking
baite
to
our
concupiscence
,
which
we
should
vse
for
necessitie
alone
,
and
not
enioy
for
delight
,
&c.
Vse
this
world
,
but
so
as
the
world
doth
not
fasten
on
thee
;
the
end
of
thy
comming
into
it
,
was
not
to
make
any
stay
,
but
to
passe
through
it
as
a
place
of
pilgrimage
;
thou
camest
in
to
go
out
againe
,
&
not
to
remaine
:
thou
art
a
traueller
,
&
the
world
is
thine
Inne
;
vse
therefore
thy
money
as
the
traueller
in
his
Inne
vseth
his
table
,
cup
,
&
bed
,
namely
as
being
to
leaue
all
behind
him
,
and
not
to
make
any
stay
with
thē
.
Finally
,
howsoeuer
there
may
be
some
shew
of
reason
,
why
ignorant
worldlings
should
set
their
hearts
vpon
worldly
and
carnall
pleasures
,
because
they
are
acquainted
with
no
better
delights
;
yet
it
is
more
then
sottish
madnes
,
for
those
to
dote
on
them
,
who
haue
been
enlightned
with
the
knowledge
of
Gods
truth
,
or
haue
euer
had
but
the
least
taste
of
the
heauenly
ioyes
,
because
they
are
vaine
and
momentanie
,
and
these
most
excellent
and
eternall
.
And
this
argument
the
Apostle
vseth
to
weane
our
hearts
from
these
voluptuous
and
sinfull
pleasures
:
The
night
(
saith
he
)
is
past
,
and
Rom
.
13.
12.
13.
14.
the
day
is
at
hand
,
let
vs
therefore
cast
away
the
workes
of
darknesse
,
and
let
vs
put
on
the
armour
of
light
:
so
that
we
walke
honestly
as
in
the
day
,
not
in
gluttonie
and
drunkennesse
,
neither
in
chambring
and
wantonnesse
,
nor
in
strife
and
enuying
.
But
put
ye
on
the
Lord
Iesus
Christ
,
and
take
no
thought
for
the
flesh
,
to
fulfill
the
lusts
of
it
.
It
is
true
indeed
that
if
the
loue
of
God
,
and
the
world
§.
Sect
.
5.
That
they
who
loue
the
world
make
a
sorsciture
of
their
heauenly
hopes
.
would
stand
together
,
if
wee
could
at
the
same
instant
place
our
hearts
and
affections
both
vpon
heauenly
and
earthly
things
;
if
wee
could
exceedingly
loue
,
and
earnestly
seeke
the
things
of
this
life
,
and
after
be
sure
to
finde
the
glorie
and
happinesse
of
the
life
to
come
;
if
wee
could
first
be
citizens
of
the
earth
,
and
afterwards
obtaine
the
freedome
and
priuiledges
of
the
new
Ierusalem
;
there
were
some
reason
why
we
should
so
much
esteeme
,
and
with
such
ardent
loue
affect
and
seeke
after
these
worldly
vanities
.
But
the
Scriptures
haue
plainly
taught
vs
,
that
the
Iames
4.
4.
loue
of
the
world
is
emnitie
with
God
,
that
wee
cannot
Mat
.
6.
24.
and
serue
God
and
riches
,
that
wee
must
16.
24.
forsake
all
,
if
wee
will
be
Christs
disciples
;
and
finally
,
that
as
many
as
belong
to
his
kingdome
of
grace
,
and
afterward
shall
raigne
with
him
in
his
kingdome
of
glorie
,
are
Iohn
15.
19.
chosen
out
and
separated
from
the
world
:
and
therefore
we
are
put
to
our
choyce
,
whether
wee
will
be
louers
of
God
,
or
the
world
,
citizens
of
the
earth
,
or
citizens
of
heauen
,
seeing
both
will
not
stand
together
.
For
as
those
who
were
citizens
of
Rome
,
lost
their
freedome
if
they
became
citizens
of
any
other
citie
;
so
shall
we
lose
our
freedome
and
priuileges
in
the
new
Ierusalem
,
if
we
become
citizens
of
the
earth
.
To
this
purpose
one
saith
,
that
many
by
greedie
coueting
that
Basil
.
admon
.
ad
filium
spiritualem
.
which
belonged
vnto
others
,
haue
lost
that
which
appertained
to
themselues
:
these
worldly
things
are
alienated
from
vs
,
and
our
possession
is
in
the
kingdome
of
heauen
;
and
therefore
let
vs
take
heed
,
lest
by
coueting
that
which
is
the
right
of
others
,
we
lose
that
which
is
our
owne
.
It
is
said
of
Caine
,
that
he
built
the
first
citie
vpon
the
earth
,
to
shew
,
that
he
seeketh
an
habitation
and
abiding
place
in
this
world
,
who
is
excommunicate
from
the
communion
of
Saints
,
and
banished
out
of
our
heauenly
countrey
.
Whereas
Abraham
the
father
of
the
faithfull
,
Isaac
,
and
Iacob
with
the
rest
of
the
Patriarchs
,
liued
in
Tents
,
to
shew
that
like
pilgrimes
they
were
still
in
remouing
to
their
owne
countrey
,
Heb
.
11.
9.
10.
as
the
Apostle
obserueth
.
And
therefore
if
we
would
not
be
like
reprobate
Caine
,
or
desire
to
imitate
these
holy
Patriarches
,
let
vs
not
settle
our
affections
,
and
fix
our
hearts
vpon
the
world
,
and
worldly
vanities
;
but
only
vse
them
as
necessaries
for
our
passage
,
and
contemne
them
when
we
finde
them
impediments
,
or
when
they
come
in
comparison
of
Gods
spirituall
graces
,
or
heauenly
ioyes
.
Which
that
we
may
the
rather
doe
,
let
vs
consider
,
that
all
§.
Sect
.
6.
That
all
the
faithfull
haue
from
time
to
time
contemned
the
world
.
Gods
saints
and
seruants
haue
gone
before
vs
in
this
holie
practise
,
as
precedents
and
examples
:
for
no
sooner
were
they
made
partakers
of
the
gifts
and
graces
of
Gods
holy
spirit
,
and
had
but
some
little
taste
of
the
heauenly
happines
,
but
presently
they
contemned
the
world
and
the
vanities
thereof
,
they
were
readie
to
leaue
all
and
follow
Christ
,
and
euen
to
lay
downe
their
liues
,
for
the
profession
of
the
Gospell
.
It
were
endlesse
to
name
all
;
some
few
shall
suffice
.
The
Apostle
Paul
professeth
,
that
he
desired
to
1.
Cor
.
2.
2.
know
nothing
but
Iesus
Christ
and
him
crucified
;
and
saith
,
Gal
.
6.
14.
God
forbid
that
he
should
reioyce
in
any
thing
,
but
in
the
crosse
of
our
Lord
Iesus
Christ
;
whereby
the
world
was
crucified
vnto
him
,
and
hee
vnto
the
world
.
Yea
he
accounted
all
things
Phil
.
3.
8.
losse
,
and
no
better
then
dung
that
he
might
winne
Christ
.
So
elsewhere
hee
professeth
,
that
he
1.
Thes
.
2.
6.
sought
not
the
praise
of
men
,
neither
of
the
Thessalonians
nor
any
other
.
Thus
also
Abraham
at
Gods
commandement
left
his
owne
countrey
,
and
contemned
all
the
profits
,
pleasures
,
and
preferments
which
it
might
haue
yeelded
vnto
him
,
in
comparison
of
the
land
of
promise
,
though
hee
dwelt
there
but
as
Heb
.
11.
9.
10.
a
stranger
,
and
had
little
ioy
and
comfort
in
it
,
but
onely
as
it
was
a
type
of
the
heauenly
Canaan
.
So
Moses
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
and
was
content
to
abandon
all
the
prosperitie
which
hee
might
haue
had
in
the
land
of
Egypt
;
and
chose
rather
to
suffer
aduersitie
with
the
▪
people
of
God
,
then
to
enioy
the
pleasures
of
sinne
for
a
season
;
esteeming
the
rebuke
of
Christ
greater
riches
,
Heb
.
11.
24.
25.
26.
then
the
treasures
of
Egypt
,
and
that
because
he
had
respect
to
the
recompense
of
the
reward
,
as
the
Apostle
teacheth
vs.
Yea
Dauid
himselfe
though
hee
had
all
the
royalties
,
profits
,
and
delights
,
which
a
kingdome
could
affoord
vnto
him
;
yet
could
they
not
allure
him
to
fixe
his
heart
vpon
them
,
but
only
hee
vsed
them
as
necessarie
helpes
for
his
iourney
,
remembring
that
hee
was
but
a
stranger
and
soiourner
vpon
the
1.
Chron
.
29.
15
earth
,
and
that
his
daies
were
like
a
shadow
which
hath
no
abiding
.
Finally
,
no
sooner
were
the
disciples
of
the
Primitiue
Church
conuerted
to
the
faith
,
and
had
some
assurance
of
their
saluation
,
and
some
little
knowledge
and
taste
of
the
treasures
,
glorie
,
and
ioyes
,
prepared
for
them
in
the
kingdome
of
God
;
but
presently
they
contemned
earthly
riches
,
and
hauing
sold
their
houses
and
lands
,
laid
the
price
downe
Act.
4.
34.
at
the
Apostles
feete
,
that
there
might
bee
a
distribution
,
to
euery
one
according
to
his
need
.
But
aboue
all
examples
,
let
vs
propound
vnto
vs
our
Sauiour
Christs
,
who
by
his
contempt
of
the
world
and
worldly
things
,
hath
taught
vs
also
to
despise
and
contemne
them
.
For
being
the
most
glorious
and
eternall
sonne
of
God
,
he
did
not
here
in
this
world
seek
for
honour
and
soueraigntie
,
yea
hee
refused
it
when
it
was
offered
,
and
when
he
Ioh
.
6.
15.
perceiued
that
the
people
sought
after
him
to
make
him
a
King
,
he
departed
&
hid
himself
in
a
desert
place
.
And
though
he
were
the
King
of
heauen
&
earth
,
yet
he
professeth
that
he
came
into
the
world
not
to
be
Mark
10.
45.
serued
but
to
serue
,
and
that
he
did
not
receiue
Ioh
.
5.
41.
honour
from
men
.
Yea
in
his
greatest
glorie
which
he
had
amongst
men
,
and
when
he
would
make
some
shew
that
indeed
hee
was
a
King
,
it
is
said
that
he
came
Mat
.
21.
5.
6.
meeke
and
lowly
,
sitting
on
an
asses
colt
,
hauing
only
some
of
his
Disciples
spare
clothes
vnder
him
,
in
stead
of
rich
and
kingly
furniture
.
So
though
hee
might
haue
had
the
riches
of
the
earth
at
his
commandement
,
yet
hee
contemned
abundance
,
and
contenting
himselfe
with
necessaries
only
,
he
gaue
the
ouerplusse
to
the
reliefe
of
the
poore
.
Thus
we
reade
that
certaine
women
ministred
to
his
necessities
,
that
he
had
not
money
in
his
purse
to
pay
his
tribute
,
but
was
faine
to
borrow
it
of
Matth
.
17.
27
a
sillie
fish
,
whereas
hee
might
as
easily
haue
commanded
the
seas
to
haue
cast
vp
her
treasures
and
pearles
,
if
hee
had
regarded
them
.
So
himselfe
saith
,
that
Matth
.
8.
20.
the
foxes
had
holes
,
and
the
birds
of
heauen
nests
,
but
the
sonne
of
man
had
not
whereon
to
rest
his
head
.
All
which
pouertie
hee
willingly
vndertooke
,
that
hee
might
inrich
vs
with
heauenly
treasures
;
as
the
Apostle
testifieth
,
2.
Cor
.
8.
9.
Ye
know
(
saith
he
)
the
grace
of
our
Lord
Iesus
Christ
,
that
he
being
rich
for
your
sakes
became
poore
,
that
ye
by
his
pouertie
might
be
made
rich
.
The
like
contempt
he
also
shewed
of
worldly
pleasures
,
spending
his
time
in
watching
,
and
praying
,
preaching
,
and
teaching
;
in
wearisome
iourneys
,
and
sore
trauell
,
accounting
it
his
chiefe
pleasure
to
please
his
heauenly
Father
,
and
euen
his
Ioh
.
4.
34.
meate
and
drinke
to
doe
his
will
.
Finally
,
in
all
things
our
Sauiour
Christ
humbled
himselfe
,
setting
light
by
worldly
prosperitie
,
in
comparison
of
that
glorie
which
was
reserued
for
him
with
his
Father
.
Whose
example
we
also
are
to
imitate
,
as
the
Apostle
exhorteth
vs
:
Let
(
saith
he
)
the
same
minde
be
in
you
,
that
was
euen
in
Christ
Iesus
,
who
being
in
the
forme
of
God
,
thought
it
no
robberie
to
be
equall
with
God
:
but
he
made
himself
of
no
reputation
,
and
tooke
on
him
the
forme
of
a
seruant
and
was
made
like
vnto
men
,
and
was
found
in
shape
as
a
man
.
He
humbled
himselfe
and
became
obedient
vnto
the
death
,
euen
the
death
of
the
crosse
;
wherefore
God
hath
also
exalted
him
,
and
giuen
him
a
name
aboue
euery
name
.
O
why
therfore
should
wee
ambitiously
aspire
vnto
honours
,
seeing
the
sonne
of
God
himselfe
was
content
for
our
sakes
to
bee
thus
abased
?
Why
should
the
seruant
desire
immoderatly
to
bee
aduanced
,
when
his
Lord
and
Master
was
thus
humbled
?
Why
should
wee
greedily
seeke
after
those
riches
which
Christ
Iesus
the
wisedome
of
his
Father
contemned
;
seeing
if
they
had
been
absolutely
good
,
and
worth
the
hauing
,
he
who
is
Lord
of
heauen
and
earth
,
might
haue
abounded
with
them
?
Why
should
wee
dote
vpon
voluptuous
pleasures
,
seeing
our
Sauiour
spent
his
time
in
painfull
labours
,
and
attained
vnto
the
eternall
ioyes
of
his
fathers
kingdom
,
by
trauelling
in
the
vnpleasant
way
of
troubles
and
afflictions
?
In
a
word
,
why
should
wee
adore
the
world
as
our
earthly
idoll
,
and
set
our
hearts
and
affections
vpon
these
momentanie
vanities
,
when
as
all
the
faithfull
from
time
to
time
,
haue
by
the
contempt
of
them
entred
into
euerlasting
glorie
?
Why
should
we
dreame
of
hauing
a
speciall
dispensation
and
priuilege
,
aboue
all
the
rest
of
Gods
faithfull
children
,
and
thinke
that
wee
may
cleaue
and
cling
vnto
the
world
and
worldly
things
with
our
hearts
and
affections
,
and
yet
neuerthelesse
rise
to
be
possessors
of
that
glorie
,
and
to
enioy
that
heauenly
inheritance
,
notwithstanding
that
all
these
clogs
doe
hang
vpon
vs
,
and
keepe
vs
downe
;
whereas
all
the
rest
of
Gods
children
in
former
times
haue
by
many
tribulations
entred
into
the
kingdome
of
heauen
;
and
haue
in
Act.
14.
12.
respect
of
their
heart
and
affections
(
though
not
in
regard
of
the
possession
)
shaken
off
these
cumbersome
burthens
,
and
by
the
contempt
of
worldly
vanities
,
haue
entred
into
that
heauenly
happinesse
,
and
euerlasting
glorie
?
CHAP.
III
.
Of
the
ioyes
of
heauen
;
that
they
are
ineffable
and
vnconceiuable
:
and
of
the
names
and
titles
which
in
the
Scriptures
are
giuen
vnto
them
.
BY
that
which
hath
been
said
it
may
appeare
,
§.
Sect
.
1.
That
Christians
ought
much
to
preferre
heauen
before
the
earth
in
regard
that
it
is
their
owne
countrey
.
both
that
the
world
,
and
the
vanities
thereof
,
are
of
no
true
worth
or
excellencie
;
and
also
that
though
they
were
in
themselues
of
some
value
,
yet
not
vnto
vs
,
who
are
heere
pilgrims
and
strangers
,
and
citizens
and
inhabitants
of
another
citie
and
countrie
,
euen
the
new
Ierusalem
,
and
heauenly
Canaan
.
For
experience
teacheth
vs
,
that
though
men
in
their
trauailes
doe
passe
by
lands
and
kingdomes
much
more
rich
,
fruitfull
,
and
pleasant
then
their
owne
;
yet
because
they
haue
neither
interest
,
nor
abiding
in
them
,
they
preferre
before
them
their
owne
home
,
and
take
their
chiefe
delight
in
seeing
(
as
we
say
)
the
smoake
of
their
owne
countrie
,
because
there
is
the
place
of
their
residing
,
wherein
they
haue
their
part
and
share
,
of
all
the
commodities
and
delights
which
it
affoordeth
,
for
the
maintenance
and
preseruation
of
their
liues
.
And
we
know
that
this
proprietie
maketh
poore
men
also
in
the
same
countrie
,
to
take
more
comfort
and
pleasure
,
in
their
own
houses
,
though
thatched
,
and
ill
furnished
;
and
in
their
owne
gardens
,
fields
,
and
orchards
,
though
they
are
rude
,
disordred
,
and
vnpleasant
,
then
in
those
who
appertaine
vnto
other
men
,
though
neuer
so
curious
,
artificiall
,
and
delightfull
.
In
which
respect
though
the
things
of
this
life
were
to
bee
preferred
before
those
of
the
life
to
come
;
yet
by
the
same
reason
wee
should
little
regard
them
,
in
comparison
of
the
other
,
because
we
haue
no
right
,
interest
,
and
inheritance
in
them
,
but
only
passe
by
them
,
and
vse
them
as
helps
,
whereby
wee
may
the
better
be
inabled
to
attaine
vnto
our
iourneys
end
,
and
haue
the
other
reserued
for
vs
as
our
patrimonie
,
which
wee
shall
hold
for
the
tearme
of
that
life
which
shall
be
endlesse
and
euerlasting
.
But
as
men
hauing
proprietie
vnto
those
things
which
are
most
excellent
,
and
by
infinite
degrees
to
be
preferred
before
such
things
as
belong
vnto
others
,
doe
in
comparison
of
their
owne
possessions
basely
esteeme
,
and
easily
contemne
that
,
vnto
which
they
haue
no
right
and
title
;
as
the
French
man
or
Italian
hauing
goodly
inheritances
in
their
owne
countries
,
may
easily
despise
the
deserts
of
Arabia
for
their
barrennes
,
and
the
northerne
climes
almost
inhabitable
,
by
reason
of
their
extreame
cold
:
so
this
being
our
case
,
and
we
hauing
a
countrie
most
rich
,
most
glorious
,
full
of
all
goodnesse
and
blessednesse
,
it
may
bee
a
thing
easie
for
all
those
who
consider
of
it
,
to
contemne
and
set
lightly
by
this
earthly
desert
,
and
to
preferre
before
it
our
heauenly
countrie
,
much
more
then
the
children
of
Israel
preferred
the
fruitful
land
of
Canaan
,
before
that
waste
and
desert
wildernesse
,
through
which
they
had
trauelled
towards
their
owne
countrie
.
But
for
as
much
as
men
in
the
world
doe
so
much
ouerualue
this
place
of
their
pilgrimage
,
and
lightly
esteeme
of
our
heauenly
habitation
;
delighting
themselues
here
as
in
their
paradise
,
and
mourning
&
fearing
to
depart
vnto
their
owne
home
,
as
though
it
were
the
place
of
their
exile
and
banishment
:
and
seeing
all
this
loue
of
the
one
,
proceedeth
from
a
supposed
excellencie
,
and
this
dislike
or
loathing
of
the
other
,
from
a
false
conceit
,
that
by
our
change
,
our
state
shall
be
impaired
,
and
we
in
worse
case
then
wee
were
before
;
which
can
proceed
from
nothing
but
from
grosse
ignorance
,
or
pagan-like
infidelity
,
whereby
either
we
know
not
what
ioy
and
happinesse
is
prepared
for
Gods
saints
,
or
doe
not
beleeue
that
wee
shall
haue
our
part
and
interest
in
them
;
therefore
as
I
haue
already
shewed
the
base
worthlesnesse
,
and
vaine
vnprofitablenesse
of
worldly
things
,
that
we
might
be
freed
from
that
deluding
opinion
which
doth
bewitch
vs
with
their
loue
:
so
now
for
conclusion
of
this
book
,
I
will
also
intreate
of
the
diuine
excellencie
of
our
heauenly
ioyes
,
that
hauing
some
knowledge
and
tast
of
them
,
we
may
be
rauished
with
their
loue
,
and
in
comparison
of
them
,
and
the
meanes
of
attaining
vnto
them
,
lightly
esteeme
and
contemne
these
worldly
toyes
,
and
trifling
vanities
.
Wherein
my
purpose
is
to
auoid
curious
and
friuolous
§.
Sect
.
2.
That
it
is
impossible
to
describe
the
ioyes
of
heauen
in
any
perfection
.
questions
,
which
as
they
haue
no
vse
or
profit
,
so
no
true
ground
out
of
Gods
word
;
and
to
content
my
sel●e
with
that
which
may
be
said
of
these
heauenly
ioyes
,
either
directly
out
of
the
Scriptures
,
or
may
by
necessarie
consequence
be
gathered
from
these
infallible
testimonies
.
The
which
because
they
speake
sparingly
in
this
argument
,
in
respect
of
the
glory
and
greatnesse
of
these
surpassing
ioyes
;
therefore
I
would
admonish
the
reader
,
that
hee
doe
not
expect
any
full
or
perfect
description
of
them
,
seeing
this
is
altogether
impossible
,
either
to
me
,
or
any
other
liuing
,
whilest
wee
remaine
here
in
this
place
of
our
pilgrimage
,
as
being
a
secret
which
is
not
to
be
reuealed
by
discourse
,
but
by
experience
1.
Ioh
3.
2.
and
fruition
.
For
so
the
Apostle
Iohn
plainely
affirmeth
,
that
we
are
now
the
sons
of
God
,
but
yet
it
doth
not
appeare
what
1.
Tim
.
6.
16.
we
shall
be
;
and
the
Apostle
Paul
saith
,
that
God
dwelleth
in
the
light
which
none
can
attaine
vnto
,
whom
neuer
man
saw
,
neither
can
see
.
Of
which
our
insufficiency
in
comprehending
these
heauenly
mysteries
,
diuers
reasons
may
bee
rendred
:
first
,
because
the
Lord
would
haue
the
ful
and
perfect
knowledge
of
these
diuine
excellencies
concealed
,
to
exercise
hereby
our
faith
,
loue
,
obedience
and
patience
;
for
he
would
haue
vs
whilest
we
continue
here
to
liue
by
faith
,
and
not
by
sight
,
to
seeke
after
these
ioyes
vpon
his
word
,
though
wee
haue
no
distinct
and
sensible
knowledge
of
them
in
our selues
;
to
doe
our
worke
and
performe
our
dutie
as
well
for
loue
to
himselfe
,
as
for
the
reward
which
we
are
to
receiue
,
and
hauing
done
what
he
inioyneth
vs
,
wholly
to
referre
the
wages
to
his
owne
bountie
.
Whereas
if
there
were
a
cleere
and
distinct
knowledge
of
those
heauenly
excellencies
,
and
surpassing
ioyes
in
euery
one
of
vs
,
it
were
not
thanksworthie
to
be
a
christian
,
neither
had
we
any
occasion
of
approuing
our
faith
,
loue
,
and
willing
obedience
vnto
God
,
seeing
they
would
rauish
vs
with
their
beautie
and
excellencie
,
and
make
vs
respectiue
of
our
dutie
,
if
not
for
loue
towards
God
,
yet
at
least
for
the
reward
sake
.
And
this
cause
the
Apostle
Paul
seemeth
to
intimate
,
where
he
saith
,
that
hee
was
taken
2
,
Cor
.
12.
4.
vp
into
paradise
,
and
there
heard
words
,
which
could
not
again
be
spoken
by
him
,
and
which
were
not
lawfull
for
man
to
vtter
;
as
being
secrets
of
State
,
the
knowledge
whereof
was
appropriated
to
those
who
were
admitted
citizens
&
free
burgesses
of
that
glorious
kingdome
.
Another
cause
may
bee
our
imperfection
in
knowledge
,
which
is
a
fruit
and
punishment
of
our
sinne
,
accompanying
vs
as
long
as
wee
continue
in
this
life
.
For
the
Apostle
telleth
vs
,
that
wee
know
but
in
part
,
1.
Cor
.
13.
9.
12.
and
see
as
through
a
glasse
darkely
:
and
that
to
see
face
to
face
,
and
to
know
as
we
are
knowne
,
is
reserued
for
the
life
to
come
.
So
that
when
we
haue
sought
out
as
much
as
wee
can
these
inscrutable
and
hidden
mysteries
,
we
may
crie
out
with
Iob
;
Iob
26.
14.
Lo
these
are
part
of
his
waies
;
but
how
little
a
portion
heare
wee
of
him
?
and
who
can
vnderstand
his
fearefull
power
?
Neither
need
this
to
seeme
strange
vnto
any
,
if
wee
doe
but
consider
that
our
knowledge
and
vnderstanding
hath
receiued
so
great
a
maime
by
▪
our
originall
sinne
,
that
wee
are
ignorant
for
the
most
part
of
the
things
appertaining
to
this
life
,
knowing
them
not
in
their
true
nature
,
formes
,
and
essence
,
but
onely
in
their
figures
,
qualities
,
and
properties
;
and
that
not
by
a
present
,
immediate
and
cleere
vnderstanding
,
but
onely
by
sense
,
obseruation
,
induction
,
and
experience
.
In
which
respect
it
is
impossible
to
make
a
blind
man
by
descriptions
cleerely
to
know
the
nature
of
colours
,
and
to
conceiue
of
the
brightnesse
of
the
sunne
,
because
hee
wanteth
▪
those
organs
and
instruments
of
knowledge
which
should
conueigh
it
to
the
common
sense
,
phantasie
,
and
vnderstanding
:
or
to
make
a
man
perfectly
to
conceiue
of
the
sweetnesse
of
honie
,
and
the
delightfull
odour
of
a
rose
,
who
wants
those
senses
of
tast
and
smelling
.
And
this
reason
the
author
of
the
booke
of
Wisedome
plainely
expresseth
:
Hardly
(
saith
hee
)
can
we
discerne
the
things
that
are
vpon
Wisd
.
9.
16.
earth
,
and
with
great
labour
find
wee
out
the
things
that
are
before
vs
;
and
who
then
can
seeke
out
the
things
that
are
in
heauen
?
To
which
purpose
another
saith
,
that
it
is
not
for
vs
in
this
Bernard
.
super
Cantica
,
Serm
.
38.
time
of
ignorance
,
whilest
we
remaine
in
our
earthly
bodies
,
to
mount
into
the
clouds
,
to
pierce
this
fulnesse
of
light
,
to
breake
into
this
bottomlesse
profunditie
of
glory
,
or
to
dwel
in
this
vnapprochable
brightnesse
:
for
this
is
reserued
for
our
last
day
,
when
we
shall
be
presented
vnto
God
,
glorious
,
and
without
spot
or
wrinckle
;
for
how
shall
wee
see
God
in
his
glory
,
and
behold
the
beautifull
brightnesse
of
his
heauenly
habitation
;
seeing
our
vnderstandings
are
so
blinded
with
ignorance
,
that
we
doe
not
know
our selues
,
nor
in
any
perfection
conceiue
what
our
owne
soules
are
,
which
is
the
chiefe
part
of
our
essence
and
being
?
Finally
,
it
is
impossible
till
we
come
to
heauen
,
and
haue
our
vnderstandings
inlightened
and
inlarged
by
him
who
first
made
them
,
that
we
should
conceiue
,
and
comprehend
these
ioyes
in
regard
of
their
greatnesse
,
and
surpassing
excellencie
;
for
as
our
weake
eyes
cannot
behold
the
sun
,
but
it
presently
dazleth
them
,
and
if
they
bee
not
turned
away
maketh
them
blind
,
because
this
too
excelling
obiect
corrupteth
the
sense
:
so
our
weake
vnderstandings
cannot
possiblie
conceiue
and
comprehend
the
glorious
brightnesse
of
these
heauenly
ioyes
;
and
if
aboue
their
reach
and
capacity
they
attempt
it
,
they
are
presently
surcharged
with
their
glory
and
greatnesse
.
And
the
reason
hereof
is
cleere
and
euident
;
for
seeing
this
glory
and
happinesse
consisteth
principally
in
the
vision
and
fruition
of
God
,
who
is
infinite
and
incomprehensible
;
therefore
it
is
as
impossible
in
this
life
for
any
man
to
comprehend
them
,
as
to
containe
the
ocean
in
the
shell
of
a
nut
.
To
which
purpose
one
saith
,
what
this
eternall
glory
is
,
with
August
.
tom
.
10.
Serm
.
1.
what
rich
treasures
this
heauenly
kingdome
aboundeth
,
and
with
what
glorious
brightnesse
it
shineth
,
it
cannot
bee
expressed
,
but
is
rather
with
praises
to
be
admired
and
magnified
.
But
yet
though
this
heauenly
glory
cannot
be
fully
expressed
,
it
is
not
wholly
to
be
pretermitted
,
though
it
cannot
be
purtrayed
(
as
it
were
)
in
liuely
colours
,
yet
it
is
not
to
be
left
vnshadowed
;
for
seeing
wee
know
but
in
part
,
Nec
ideo
tamen
debeo
tacere
,
sed
dicere
quantum
valeo
,
quia
dicere
qua●tum
volo
,
non
valeo
.
August
.
lib
.
medit
.
cap
.
18.
therefore
as
it
is
not
fit
to
comprehend
the
whole
;
so
neither
to
omit
and
let
that
part
passe
which
wee
conceiue
:
and
seeing
the
holy
ghost
hath
in
many
places
of
the
Scriptures
in
some
darke
maner
shadowed
this
glory
,
and
giuen
vs
a
tast
of
these
ioyes
,
we
must
not
neglect
it
because
wee
cannot
haue
our
full
draught
;
and
because
we
cannot
comprehend
as
much
as
we
would
,
we
must
not
slightly
ouerpasse
that
which
we
can
:
considering
that
God
hath
purposely
granted
vs
a
sight
of
these
first
fruits
,
that
we
may
more
hartily
long
after
the
whole
haruest
,
and
hath
in
his
holy
word
giuen
vs
a
tast
of
this
happinesse
,
that
we
may
vse
all
possible
meanes
to
come
vnto
this
fountaine
of
glory
,
where
we
may
drinke
our
fill
,
and
hath
giuen
vs
liberty
both
to
thinke
and
speake
of
the
ioyes
of
his
kingdome
,
according
to
our
measure
and
proportion
,
though
we
cannot
fully
conceiue
them
;
euen
as
we
haue
liberty
to
thinke
and
speake
of
his
owne
infinite
maiesty
with
respectiue
reuerence
,
although
he
be
ineffable
Numb
.
27.
12.
13.
and
incomprehensible
.
As
therefore
Moses
for
his
sinne
was
not
suffered
to
enter
into
the
land
of
promise
,
and
so
to
take
a
particular
view
of
euery
part
of
the
earthly
Canaan
,
and
yet
was
permitted
to
goe
to
the
top
of
mount
Abarim
,
and
thence
to
take
some
generall
sight
and
notice
of
it
;
so
although
we
by
our
sinnes
haue
the
eyes
of
our
vnderstandings
so
dimmed
,
that
we
cannot
cleerely
and
distinctly
behold
the
glorious
beauty
of
the
holy
land
;
yet
let
vs
take
some
such
generall
view
as
the
Lord
in
his
word
reuealeth
it
vnto
vs.
And
as
those
who
cannot
behold
the
sunne
shining
in
his
full
brightnesse
,
attaine
vnto
such
a
sight
of
it
as
they
are
capable
of
by
looking
vpon
it
,
or
rather
the
image
and
resemblance
of
it
,
in
a
standing
poole
,
or
dish
of
water
;
so
though
we
cannot
see
these
glorious
ioyes
in
their
own
perfect
beautie
,
because
our
vnderstandings
would
bee
astonished
and
confounded
;
yet
let
vs
as
it
were
by
reflection
discouer
them
as
well
as
wee
can
,
in
some
earthly
shadowes
and
resemblances
.
Onely
as
one
exhorteth
,
let
vs
not
curiously
Certè
ex
men●mo
scire
quaerat
quod
me
nescire
scio
,
nisi
fortè
vt
nescire
discat
,
quod
sciri
non
posse
,
sciendum
est
.
August
.
de
symb
.
ad
catechum
.
lib
.
2.
cap
.
12.
§.
Sect
.
3.
What
the
ioyes
of
heauen
are
,
and
what
names
and
titles
are
in
the
holy
Scriptures
giuen
vnto
them
.
seek
out
that
,
which
the
Apostles
themselues
could
not
fully
expresse
;
neither
let
any
man
desire
to
know
of
me
that
,
of
which
I
haue
this
onely
knowledge
,
that
I
know
it
not
;
vnlesse
hee
would
learne
to
bee
ignorant
of
that
,
which
wee
ought
onely
thus
farre
to
know
,
that
it
cannot
be
knowne
of
vs.
First
therefore
that
we
may
haue
some
small
glimpse
of
this
glorie
,
we
are
to
know
,
that
this
Kingdome
of
God
,
and
ioies
of
heauen
,
is
nothing
else
but
that
chiefe
happinesse
and
supreme
felicitie
,
which
the
holy
Saints
,
who
haue
faithfullie
serued
God
in
this
life
,
shall
eternally
inioy
with
God
himselfe
,
and
his
sonne
Christ
,
in
the
life
to
come
;
whilest
being
freed
from
all
worldly
euils
and
miseries
,
they
doe
communicate
in
all
the
heauenly
happinesse
,
and
vnspeakeable
blessednesse
prepared
for
them
,
especially
in
the
fruition
of
God
,
who
being
infinit
in
all
perfection
,
shall
bee
all
in
all
vnto
them
.
Which
ioies
,
that
we
may
the
better
conceiue
of
,
let
vs
first
consider
of
the
names
,
titles
,
and
epithets
,
which
in
the
Scriptures
are
giuen
vnto
them
;
and
afterwards
speake
,
according
to
the
measure
of
knowledge
reuealed
vnto
vs
,
of
the
parts
thereof
.
Concerning
the
former
,
wee
haue
of
them
great
varietie
in
the
booke
of
God
▪
whereby
both
the
great
excellencie
,
perfect
sufficiencie
,
incomparable
glory
,
rauishing
delight
,
&
eternal
felicitie
of
this
heauenly
glory
is
implied
and
signified
.
The
greatnesse
and
excellencie
of
this
eternall
blessednesse
is
noted
,
when
as
it
is
called
a
Matth
.
25.
34.
Luke
12.
32.
Kingdome
,
seeing
there
is
no
riches
,
glorie
,
or
pleasures
which
a
Kingdō
affordeth
not
:
and
lest
we
should
conceiue
that
it
yeeldeth
no
better
treasures
,
honours
and
delights
,
then
earthly
Kingdomes
doe
,
it
is
called
the
Matth
.
7.
31.
&
18.
3.
Kingdome
of
heauen
:
to
note
vnto
vs
,
that
as
farre
as
heauen
exceedeth
earth
in
largenesse
,
statelinesse
,
height
and
beautie
,
so
much
the
priuiledges
and
roiall
prerogatiues
of
this
heauenly
kingdome
,
exceed
the
earthly
in
greatnesse
and
in
glorie
.
Yea
,
it
is
called
also
the
Acts
4.
22.
Kingdome
of
God
,
to
shew
vnto
vs
,
that
it
is
absolute
in
all
perfection
,
and
as
farre
aboue
earthly
Kingdomes
in
maiestie
and
true
felicitie
,
as
the
King
of
Kings
excelleth
the
pettie
Princes
of
the
world
.
In
the
same
respect
it
is
called
the
Apoc
.
3.
12.
new
Ierusalem
,
and
the
citie
of
God
:
to
signifie
,
that
it
is
the
place
which
God
hath
specially
chosen
,
the
metropolis
,
or
chiefe
seate
of
his
boundlesse
empire
,
and
,
as
it
were
,
the
court
of
the
great
King
,
where
our
Lord
and
Soueraigne
,
who
is
omnipresent
,
and
filleth
heauen
and
earth
,
doth
keepe
his
chiefe
residence
,
and
therein
manifest
his
glory
and
greatnesse
.
And
therefore
looke
how
much
the
chiefe
citie
of
the
Kingdome
,
and
the
Princes
roiall
court
doe
excell
in
riches
and
glorie
,
the
poorest
and
remotest
countrie
village
:
and
so
,
and
much
more
doth
this
heauenly
citie
,
and
court
roiall
of
the
King
of
Kings
,
excell
all
worldly
empire
and
dominion
.
The
perfect
sufficiencie
of
these
heauenly
ioies
is
also
noted
by
the
names
which
are
giuen
vnto
them
;
for
they
are
called
a
Apoc
.
7.
17.
&
21.
6.
liuely
fountaine
,
and
the
well
of
the
water
of
life
,
of
which
,
whosoeuer
drinke
shall
neuer
thirst
:
to
shew
vnto
vs
,
that
as
he
who
hath
an
euer
springing
fountaine
,
can
neuer
want
water
;
so
he
who
is
once
possessed
with
these
heauenly
ioyes
,
hath
alwaies
sufficiencie
of
all
glorie
and
goodnesse
.
And
in
the
same
respect
they
are
called
Psalm
.
83.
5.
Apoc
.
19.
9.
blessednesse
and
felicitie
:
vnto
which
is
required
the
confluence
of
all
perfections
,
full
contentment
,
and
the
fruition
of
our
summum
bonum
▪
and
chiefe
happinesse
;
so
that
where
blessednesse
is
,
nothing
is
troublesome
,
nothing
wanting
,
but
all
good
things
are
present
in
possession
,
which
the
hart
of
man
can
desire
and
wish
.
The
incomparable
glorie
likewise
of
this
heauenly
happines
,
is
liuely
signified
by
the
titles
and
similitudes
whereby
it
is
described
;
for
it
is
called
the
maiesticall
Apoc
.
3.
12.
&
7.
15.
temple
,
wherein
our
great
King
vouchsafeth
his
glorious
presence
,
and
is
continually
praised
and
magnified
,
by
many
millions
of
his
heauenly
quiristers
,
and
holy
seruants
:
it
is
called
the
throne
of
God
,
whereon
he
sitteth
,
whilest
he
raigneth
and
ruleth
ouer
all
his
creatures
,
and
whereon
he
vouchsafeth
to
allow
Apoc
.
3.
21.
vs
a
place
to
sit
together
with
him
.
Finally
,
it
is
called
a
crowne
,
to
shew
,
that
it
is
full
of
glorie
and
maiestie
;
and
lest
wee
should
thinke
it
a
crowne
gotten
or
possessed
with
tyrannie
and
iniustice
,
it
is
called
a
2.
Tim
.
4.
●
.
crowne
of
righteousnesse
;
and
lest
we
should
feare
,
that
like
earthly
crownes
,
it
should
be
subiect
to
change
and
alteration
;
it
is
called
a
1.
Cor
.
9.
25.
crowne
incorruptible
,
which
cannot
be
taken
from
vs
;
and
a
Iames
1.
12.
Apoc
.
2.
10.
crowne
of
life
,
and
therefore
not
to
bee
left
or
lost
by
death
;
and
lest
wee
should
imagine
that
it
is
a
copper
crowne
,
base
and
of
small
value
,
it
is
not
onely
said
to
bee
a
glorious
crowne
,
but
a
1.
Pet
.
5.
4.
Wisd
.
5.
16.
crowne
of
glory
,
and
of
beautie
.
Yea
,
it
is
called
Rom
.
9.
23.
glorie
it selfe
,
to
note
vnto
vs
,
that
nothing
in
heauen
or
earth
can
be
more
glorious
.
Thus
also
the
rauishing
ioy
of
this
glorious
Kingdome
is
plainely
noted
by
those
titles
and
similitudes
which
are
in
the
word
of
God
ascribed
and
applied
vnto
it
:
for
it
is
resembled
by
a
great
Apoc
.
19.
9.
feast
and
banquet
,
where
nothing
is
to
be
found
but
mirth
and
gladnesse
,
yea
to
a
Matth
.
22.
2.
mariage
supper
,
which
exceedeth
all
other
feasts
in
ioy
and
delight
.
It
is
called
2.
Thes
.
1.
7.
rest
,
wherein
being
freed
from
our
labours
,
we
shall
wholly
giue
our selues
to
pleasure
;
and
that
not
an
idle
rest
,
which
is
more
tedious
and
loathsome
,
then
businesse
and
imploiment
,
but
a
rest
which
comforteth
and
Act.
3.
19.
refresheth
vs
,
being
spent
in
glorifying
God
,
and
in
singing
praises
to
him
,
who
is
the
author
of
all
our
welfare
.
So
it
is
called
Psal
.
16.
11.
fulnesse
of
ioy
,
to
shew
vnto
vs
,
that
we
shall
haue
our
harts
fullie
satisfied
with
those
pleasures
,
&
that
there
shal
be
no
part
of
vs
emptie
and
void
of
delight
.
And
the
swift
Psalm
.
36.
●
.
flowing
riuer
,
and
torrent
of
pleasure
:
to
note
that
they
are
like
a
streame
,
which
hauing
an
indeficient
and
euerspringing
fountaine
,
the
God
of
all
ioy
and
comfort
,
can
neuer
become
drie
;
and
that
we
shall
be
wholly
carried
and
transported
by
their
loue
,
like
a
little
boate
in
a
swift
current
.
Yea
,
and
as
though
there
were
nothing
now
in
earth
fit
to
resemble
the
greatnesse
of
this
heauenly
ioy
,
it
is
called
Luke
23.
43.
Apoc
.
2.
7.
Paradise
,
which
was
that
place
of
all
ioy
and
happinesse
,
and
that
garden
of
pleasure
and
delight
,
in
which
our
first
parents
were
placed
in
the
state
of
innocencie
.
And
as
though
this
temporary
and
finite
happinesse
were
not
enough
to
expresse
this
eternall
and
vnspeakeable
glory
,
it
is
called
the
Matth
.
25.
21.
ioy
of
our
great
Lord
and
Master
,
King
of
heauen
and
earth
:
to
shew
vnto
vs
,
that
seeing
it
is
his
ioy
wherein
he
delighteth
,
it
must
needs
like
himselfe
,
be
infinite
and
eternall
.
Finally
,
the
perpetuitie
and
euerlasting
continuance
of
this
heauenly
happinesse
,
and
ineffable
glory
,
is
plainely
signified
by
those
names
and
titles
,
which
in
Gods
word
are
ascribed
vnto
it
.
For
it
is
called
a
Iohn
14.
●
.
2.
Cor
.
5.
1.
mansion
and
dwelling
house
,
wherein
we
are
to
remaine
,
and
continually
to
inhabit
in
our
own
countrie
,
and
is
herein
opposed
to
our
earthly
tents
and
tabernacles
,
out
of
which
wee
are
still
flitting
and
remoouing
.
It
is
called
,
not
a
tenement
at
will
,
to
be
poss●ssed
and
left
at
the
landlords
pleasure
,
but
1.
Pet
.
1.
4.
an
inheritance
▪
not
like
vnto
our
earthly
patrimonies
,
which
in
a
short
time
are
taken
away
from
vs
,
or
we
from
them
,
but
an
inheritance
immortall
▪
vndefiled
,
and
that
fadeth
not
away
.
In
which
sense
also
it
is
called
an
1.
Pet
.
5.
4.
incorruptible
crowne
,
which
cannot
perish
;
a
Apoc
.
21
▪
6.
fountaine
of
life
,
which
is
neuer
drie
;
Iohn
3.
16.
eternall
life
,
which
is
subiect
to
no
mortalitie
or
end
;
Matth
.
6.
20.
vncorrupted
treasures
▪
which
neither
can
perish
,
nor
be
stollen
away
;
a
Heb
.
12.
28.
Kingdome
which
cannot
be
shaken
with
any
violence
;
and
1.
Pet
.
5.
10.
eternall
glorie
,
which
neither
hath
any
limits
,
nor
knoweth
end
.
Seeing
therefore
names
wisely
giuen
doe
signifie
the
nature
and
properties
of
the
things
named
,
how
vnspeakeable
and
infinit
are
these
ioyes
of
heauen
in
all
goodnesse
,
glorie
and
happinesse
,
which
the
wisdome
of
God
himselfe
hath
imposed
all
these
names
vpon
,
as
knowing
that
no
one
,
or
few
of
them
,
are
sufficient
to
expresse
,
or
so
much
as
darkelie
to
resemble
their
infinit
perfection
,
&
surpassing
excellencie
?
CHAP.
IIII
.
Of
the
happinesse
of
the
soule
in
the
ioies
of
heauen
,
and
wherein
it
consisteth
.
AAnd
thus
we
see
in
part
,
the
excellency
of
these
§.
Sect
.
1.
That
all
defects
and
wants
in
the
soule
shall
be
perfectly
supplied
.
heauenly
ioyes
,
by
the
names
and
titles
which
in
the
Scriptures
are
giuen
vnto
them
.
Now
we
are
to
speake
of
the
parts
of
these
ioyes
,
which
are
principally
two
:
the
first
is
the
absence
of
all
euill
,
the
second
is
the
presence
of
all
good
:
for
when
we
haue
freedome
from
all
those
euils
which
trouble
vs
,
and
haue
the
fruition
of
all
good
things
which
may
comfort
and
delight
vs
,
then
,
and
then
alone
,
can
we
truly
bee
said
to
haue
attained
vnto
blessednesse
.
The
former
of
these
the
Grecians
signified
by
that
name
which
they
gaue
vnto
it
,
as
though
he
alone
were
blessed
,
who
was
exempted
from
〈◇〉
dictum
scribit
{αβγδ}
the
power
of
fate
and
death
,
and
freed
from
all
miseries
and
calamities
;
the
other
the
Hebrew
name
implieth
,
for
being
a
word
in
the
plurall
number
,
it
signifieth
(
as
the
learned
Hebricians
obserue
)
that
there
onely
is
true
blessednesse
,
where
there
is
a
pluralitie
and
confluence
of
all
good
.
Seeing
therefore
the
Scriptures
plainely
teach
vs
,
that
whosoeuer
attaine
vnto
these
heauenly
ioyes
shall
be
truly
and
perfectly
blessed
;
from
hence
it
followeth
by
necessarie
consequence
,
that
all
those
who
shall
be
partakers
of
these
ioyes
,
shall
also
be
perfectly
freed
from
all
euils
which
might
any
way
hurt
or
molest
them
,
and
also
fully
replenished
with
all
manner
of
good
,
which
may
benefit
and
delight
them
.
For
there
(
as
one
saith
)
is
infinite
ioy
,
mirth
without
mourning
▪
health
without
sicknesse
,
a
pleasant
way
without
labour
▪
August
.
Soliloqu
.
lib
.
cap
.
35.
light
without
darkenesse
,
life
without
death
,
all
good
without
any
euill
.
Where
youth
neuer
waxeth
old
,
where
life
knoweth
no
end
,
where
beautie
neuer
decaieth
,
where
the
fire
of
loue
neuer
cooleth
,
where
health
neuer
is
enfeebled
,
where
ioy
neuer
decreaseth
,
where
griefe
is
neuer
felt
,
where
grones
and
lamentations
are
neuer
hard
,
where
nothing
sorrowfull
is
euer
seene
,
where
ioy
still
aboundeth
▪
where
no
euill
is
euer
feared
,
because
there
our
chiefe
good
is
inioyed
,
which
is
to
behold
the
face
of
our
God
,
who
is
infinite
in
all
vertue
and
perfection
.
Whosoeuer
then
is
a
citizen
of
this
new
Ierusalem
,
and
made
partaker
of
this
heauenly
happines
,
he
shall
be
perfectly
freed
from
all
those
euils
,
with
which
this
fraile
life
is
so
much
molested
,
and
indued
with
al
good
,
and
inriched
with
all
blessings
and
benefits
,
of
which
in
this
world
,
we
are
so
destitute
and
naked
.
Now
the
euils
vnto
which
in
this
life
wee
are
subiect
,
are
either
priuatiue
,
consisting
in
the
absence
of
those
things
which
are
good
;
or
positiue
,
consisting
in
the
presence
of
those
things
which
are
euill
;
and
both
these
respect
,
either
the
soule
,
or
body
alone
,
or
the
whole
person
.
The
defects
and
wants
in
the
soule
in
this
life
are
diuers
:
as
first
,
the
want
of
knowledge
in
the
vnderstanding
,
whereby
we
might
know
God
and
his
will
,
that
we
might
obey
it
,
and
our selues
also
;
which
we
were
indued
with
in
our
creation
,
but
lost
it
by
the
fall
of
our
first
parents
.
Vnto
which
we
may
adde
the
want
of
conformitie
in
our
wils
to
the
perfect
will
of
God
,
the
want
of
strength
and
abilitie
in
our
memories
to
remember
that
which
is
good
,
&
that
which
God
reuealeth
vnto
vs
concerning
himselfe
,
or
his
will
.
And
finally
,
the
want
of
Gods
image
,
chiefly
consisting
in
wisdome
,
righteousnesse
and
holinesse
;
which
is
vtterly
defaced
by
our
fall
,
and
these
excellent
graces
of
God
cleane
blotted
out
.
All
which
,
as
they
are
in
part
renewed
by
our
regeneration
in
this
life
,
although
it
be
in
great
weaknes
,
imperfection
,
and
corruption
;
so
shall
they
bee
perfectly
restored
(
and
that
in
farre
greater
excellencie
,
then
they
were
in
our
creation
)
in
the
life
to
come
.
For
then
shall
wee
perfectly
know
God
,
and
know
our selues
,
according
to
that
measure
of
knowledge
which
a
creature
is
capable
of
;
then
shal
our
wils
be
so
perfectly
conformable
to
the
will
of
God
,
that
we
shall
take
our
chiefe
delight
to
serue
and
please
him
;
then
shal
wee
remember
all
his
mercies
and
goodnesse
,
especially
those
which
concerne
our
creation
,
redemption
and
glorification
,
that
we
may
laud
his
name
,
who
hath
been
so
gratious
vnto
vs
:
in
a
word
,
then
shall
the
image
of
God
be
perfectly
renewed
,
and
wee
shall
bee
indued
with
all
true
wisdome
,
holinesse
and
righteousnes
,
as
we
shal
more
clearely
declare
hereafter
.
And
as
al
the
defects
of
the
soule
shall
be
supplied
;
so
are
§.
Sect
.
2.
That
the
soule
shall
be
freed
from
all
corruption
,
and
first
,
the
●nderstanding
from
ignorance
and
cur●●sitie
.
there
many
euils
and
corruptions
,
from
which
it
shall
bee
deliuered
:
as
for
example
,
the
vnderstanding
is
exceedinglie
blinded
with
ignorance
,
so
as
wee
naturally
neither
know
God
nor
our selues
,
what
is
true
happinesse
,
nor
the
meanes
to
attaine
vnto
it
.
And
as
we
are
as
blind
as
moles
in
spiritual
and
heauenly
things
,
so
wee
haue
little
knowledge
in
things
natural
and
ciuil
;
and
yet
such
is
our
folly
,
that
though
in
these
maine
points
,
the
knowledge
whereof
is
necessary
to
saluation
,
we
are
so
blind
and
ignorant
,
that
our
whole
life
were
too
little
and
too
short
,
to
bee
employed
in
the
searching
out
of
them
,
yet
are
we
readie
to
neglect
these
,
and
to
spend
our
time
in
the
discussing
of
curious
questions
,
of
which
the
end
of
knowing
,
is
only
to
know
them
,
they
hauing
no
further
vse
or
profit
.
But
in
the
kingdome
of
heauen
we
shal
be
freed
,
both
from
this
ignorance
and
curiositie
;
for
we
shal
be
endued
with
the
knowledge
of
God
,
and
in
him
we
shal
know
al
things
;
and
therefore
our
curiositie
also
shal
ce●se
,
as
being
needlesse
,
seeing
we
shal
be
fully
satisfied
with
al
wisdome
and
knowledge
,
as
it
shal
better
appeare
hereafter
.
Now
if
in
this
life
ignorance
be
such
a
grieuous
burthen
,
that
men
who
haue
so
much
sense
as
to
feele
their
miserie
,
are
content
to
spend
their
whole
time
,
and
euen
to
consume
their
strength
,
that
they
may
be
eased
of
it
;
and
if
Philosophers
haue
been
so
rauished
with
a
dim
sparke
of
knowledge
,
which
was
first
kindled
by
the
light
of
nature
,
and
after
blowne
vpon
,
and
encreased
by
their
owne
labour
and
industrie
,
that
in
comparison
thereof
they
haue
contemned
al
the
riches
,
pleasures
and
preferments
in
the
world
:
and
if
we
Christians
illuminated
by
Gods
Spirit
,
take
such
ioy
and
comfort
in
our
knowledge
,
which
is
but
in
part
;
wherby
we
see
darkely
as
through
a
glasse
,
that
we
deseruedly
prefer
it
before
al
the
world
and
the
vanities
thereof
;
how
shal
we
then
reioyce
,
when
being
admitted
into
these
heauenly
ioyes
,
the
scales
of
ignorance
shal
fal
cleane
from
our
eyes
?
how
shal
our
hearts
be
cheared
,
when
being
deliuered
from
this
Egyptian
darknes
,
we
shal
in
this
heauenly
Goshen
,
haue
the
light
of
knowledge
&
truth
clearely
shining
about
vs
,
hauing
not
the
least
mist
or
cloud
to
hinder
our
sight
,
from
beholding
the
brightnes
of
Gods
goodnesse
and
glorie
?
and
if
such
a
smal
sparke
of
this
knowledge
,
be
so
pleasant
and
delightful
,
what
wil
it
then
be
when
this
light
shal
be
so
encreased
,
that
it
shal
match
the
Sunne
in
his
ful
strength
?
if
our
darkenes
1.
Cor
.
13.
1●
.
and
dim
sight
,
as
through
a
gl●sse
be
so
esteemable
,
what
shal
that
be
,
when
we
shal
see
face
to
face
?
So
also
our
wils
shall
in
the
life
to
come
be
freed
from
all
§.
Sect
.
3.
That
our
wils
shall
be
freed
from
their
peruersenes
,
and
be
made
conformable
to
the
will
of
God
.
euill
,
and
that
both
in
respect
of
their
impuritie
and
corruption
,
and
also
in
regard
of
their
impotencie
and
imperfection
▪
In
this
life
they
are
peruerse
,
stubborne
,
and
rebellious
;
most
backward
to
any
thing
which
is
good
,
and
prone
vnto
all
euill
,
and
in
stead
of
conformitie
betweene
them
and
the
will
of
God
,
there
is
such
flat
opposition
and
repugnancie
;
that
the
very
knowledge
of
that
which
God
requireth
,
is
a
sufficient
motiue
to
make
vs
will
the
contrarie
,
and
his
prohibitions
set
a
maruellous
edge
on
our
appetites
to
do
that
which
we
know
he
hath
forbidden
:
but
in
the
life
to
come
Rom
.
7.
8.
all
this
corruption
and
peruersenesse
of
our
wils
shal
be
taken
away
,
and
they
being
made
wholly
conformable
to
the
will
of
God
,
shal
not
wil
any
thing
which
is
euil
and
sinful
,
but
that
only
which
is
iust
,
acceptable
,
and
pleasing
in
his
sight
:
yea
then
all
our
desire
shall
be
to
glorifie
God
,
to
praise
and
serue
him
,
not
as
we
do
heere
,
with
great
reluctation
,
conflicts
and
oppositions
,
but
with
a
ful
and
perfect
consent
,
freely
,
and
with
much
more
alacritie
and
cheerefulnesse
,
then
euer
we
tooke
in
following
our
owne
lusts
and
the
pleasures
of
this
life
;
so
that
as
our
Sauiour
Christ
speaketh
of
himself
,
it
shall
be
more
pleasing
vnto
vs
then
our
meate
and
drinke
,
when
here
we
are
most
an
hungred
,
to
do
the
wil
of
our
heauenly
Iohn
4.
Father
.
And
that
which
ought
chiefly
to
comfort
vs
,
our
wils
shall
be
most
free
,
but
yet
inclinable
onely
to
chuse
that
which
is
good
;
like
the
wil
of
God
himself
,
who
though
he
most
freely
willeth
,
yet
he
neuer
willeth
any
euil
,
his
wil
being
the
perfect
rule
of
all
Iustice
;
so
that
we
shall
not
only
not
chuse
any
euil
or
sinne
,
but
not
haue
any
inclination
or
abilitie
to
make
such
choice
,
both
because
our
sanctification
shal
be
then
most
perfect
,
which
is
now
imperfect
and
onely
begun
;
whereof
it
wil
come
to
passe
that
we
shal
haue
a
perfect
hatred
of
sinne
,
and
a
perfect
loue
of
righteousnesse
and
holinesse
;
and
also
because
our
wils
shal
neuer
be
forsaken
of
God
,
and
left
to
themselues
,
but
shal
alwaies
be
so
effectually
,
and
powerfully
ruled
and
gouerned
by
the
most
wise
and
iust
wil
of
God
,
that
it
shal
not
be
possible
for
them
to
erre
,
or
to
digresse
any
whit
out
of
the
way
of
iustice
and
truth
.
In
which
respect
our
wil
shal
not
be
like
vnto
Adams
,
arbitrarie
to
good
or
euil
,
or
mutably
and
changeably
good
;
but
like
Gods
wil
,
most
immutable
and
constant
in
al
goodnesse
,
righteousnesse
and
holinesse
,
so
as
it
shal
be
altogether
impossible
vnto
vs
,
either
to
wil
that
which
God
nilleth
,
or
to
nil
that
which
he
willeth
:
the
which
immutabilitie
in
goodnesse
,
shal
not
then
be
grounded
on
our
owne
strength
and
abilities
of
nature
,
for
then
had
we
cause
iustly
to
feare
,
that
we
might
like
Adam
be
againe
circumuented
by
Satans
subtilties
;
but
it
shal
haue
this
firmenesse
and
immutabilitie
from
Gods
eternal
loue
and
election
,
which
is
immutable
,
and
on
his
gratious
and
neuer
failing
promises
,
which
(
as
the
Apostle
saith
)
are
Yea
and
Amen
,
subiect
to
no
change
or
alteration
:
for
hee
who
hath
promised
that
our
ioyes
shal
be
eternal
,
hath
consequently
vndertaken
to
preserue
vs
from
falling
into
any
sinne
,
which
would
cut
off
our
happines
,
&
ruine
our
ioy
.
To
this
purpose
one
of
the
ancients
speaketh
no
lesse
excellently
then
fitly
;
The
first
free
wil
(
saith
he
)
which
was
giuen
to
man
,
when
he
was
first
created
in
righteousnesse
and
holinesse
,
was
that
he
was
able
not
to
sinne
,
but
withal
that
he
could
also
sinne
if
he
would
:
but
our
free
wil
in
heauen
shal
be
much
more
powerful
then
this
,
in
that
it
shal
haue
no
power
to
sin
;
but
this
shal
be
the
gift
Sicut
prima
immortalitas
fuit
,
quam
peccando
Adam
perdidit
,
posse
non
mori
,
nouissima
erit
non
posse
mori
:
ita
primum
liberum
arbitrium
posse
non
peccare
,
nouissimum
non
posse
peccare
.
August
.
de
Ciuit
.
Dei
lib
.
22.
cap
.
30.
of
God
,
and
not
by
the
power
of
our
natural
faculties
:
for
it
is
one
thing
to
be
God
,
and
another
thing
to
haue
participation
and
communion
with
God
:
for
God
in
his
owne
nature
cannot
sin
;
but
he
who
is
partaker
of
God
,
receiues
this
power
from
him
,
that
he
cannot
sinne
,
&c.
For
as
the
first
immortalitie
which
Adam
lost
by
sinning
,
was
to
be
able
not
to
die
,
but
his
last
shal
be
,
not
to
be
able
to
die
;
so
the
first
free
wil
was
,
to
be
able
not
to
sin
;
but
the
last
free
wil
shal
be
,
not
to
be
able
to
sin
;
for
our
willing
of
righteousnes
and
holinesse
,
shal
be
alike
vnloseable
with
our
felicitie
,
&c.
The
other
euil
from
which
our
wils
shal
be
freed
,
is
,
impotencie
and
inabilitie
,
to
effect
that
which
they
wil
;
for
in
this
life
although
they
do
with
al
earnestnesse
desire
many
things
;
yet
they
are
not
able
to
atchieue
them
,
because
they
are
not
agreeable
and
conformable
to
the
wil
of
God
,
and
therefore
he
crosseth
and
frustrateth
them
:
but
in
the
life
to
come
they
shal
be
effectual
and
powerful
in
atchieuing
whatsoeuer
they
desire
,
because
they
are
in
al
things
agreeable
and
subordinat
to
the
wil
of
God
,
and
consequently
do
most
surely
attaine
vnto
their
ends
;
seeing
there
is
no
power
in
heauen
or
in
earth
,
which
is
able
to
crosse
and
defeate
the
wil
of
God
,
his
wil
being
most
wise
and
immutable
,
and
his
power
omnipotent
and
vnresistable
.
To
which
purpose
the
same
Author
(
as
August
.
de
Spiritu
&
Anima
.
lib
.
cap
.
64.
it
is
ascribed
vnto
him
)
saith
,
that
because
our
wils
are
one
and
the
same
with
Gods
wil
,
therefore
we
shal
be
after
a
sort
omnipotent
,
in
bringing
our
wils
to
passe
,
as
God
also
is
omnipotent
:
for
as
God
can
do
whatsoeuer
he
wil
do
by
himself
,
so
shal
we
do
whatsoeuer
we
wil
do
by
him
,
because
we
shal
wil
nothing
else
,
but
that
which
he
also
willeth
,
and
he
also
willeth
whatsoeuer
we
will
and
desire
,
and
whatsoeuer
he
willeth
that
must
necessarily
come
to
passe
;
seeing
he
is
most
powerful
and
omnipotent
to
effect
his
wil
.
Now
if
worldly
Princes
and
potentates
account
it
a
chiefe
part
of
their
regal
happinesse
,
that
they
may
haue
their
wils
;
though
in
truth
they
are
as
often
crossed
herein
as
inferiour
persons
,
partly
through
the
repugnancie
and
opposition
of
their
owne
passions
and
desires
,
and
partly
through
the
discrepancie
and
contrarietie
of
their
state
affaires
,
and
of
the
things
themselues
which
they
desire
to
effect
:
&
though
when
they
haue
their
wils
they
receiue
thereby
little
comfort
and
contentment
,
because
oftentimes
being
led
by
passion
,
they
are
opposed
to
the
reuealed
wil
of
God
,
reason
,
and
euen
the
light
of
nature
,
which
worketh
in
them
both
afore
and
after
their
wils
are
accomplished
,
grieuous
conflicts
betweene
their
wil
and
their
conscience
,
terrors
,
feares
,
and
many
troubles
of
mind
:
how
infinitly
more
happie
shal
the
poorest
Saint
of
God
be
in
the
kingdome
of
heauen
,
when
in
al
things
which
they
can
desire
they
shal
haue
their
wil
,
without
any
crosse
or
opposition
;
and
it
being
wholly
conformable
to
the
wil
of
God
,
and
to
the
rule
of
holy
reason
,
shal
also
haue
in
accomplishing
of
it
,
ioy
,
peace
and
ful
contentment
,
not
only
because
it
is
done
,
but
also
because
God
and
their
owne
reason
and
conscience
approue
the
doing
of
it
?
The
like
also
may
be
said
of
our
memories
,
for
whereas
in
§.
Sect
.
4.
That
our
memories
,
and
consciences
shall
haue
in
them
no
imperfection
or
corruption
.
this
life
we
cannot
imprint
in
them
any
good
thing
,
but
presently
it
wil
be
blotted
out
,
nor
blot
out
any
ill
thing
once
written
,
but
that
our
corruption
like
aqua
fortis
wil
do
out
the
liturature
and
staine
,
and
so
renue
it
,
that
it
wil
againe
become
legible
;
in
the
ioyes
of
heauen
we
shal
be
freed
from
this
corruption
;
and
our
memories
shal
become
faire
tables
of
such
an
holy
making
,
that
they
wil
easily
receiue
the
writing
and
impression
of
Gods
wil
,
imprinted
in
them
by
the
finger
of
his
Spirit
,
neuer
againe
to
be
blotted
out
;
and
contrariwise
wil
not
by
any
possible
meanes
,
receiue
the
print
or
impression
of
any
euil
,
but
whether
it
be
sin
or
punishment
it
shal
vtterly
be
done
away
and
forgotten
,
so
farre
forth
as
the
remembrance
thereof
would
bring
vnto
vs
any
vexation
or
discomfort
:
for
howsoeuer
we
shal
forget
both
our
sins
and
miseries
,
as
they
haue
been
dishonorable
to
God
,
and
causes
vnto
vs
of
griefe
and
sorrow
;
yet
shal
we
so
far
forth
remember
them
,
as
they
may
make
vs
in
al
loue
and
thankfulnes
to
laud
and
magnifie
our
gratious
God
,
for
his
merciful
and
meruailous
deliuerance
of
vs
from
all
these
euils
:
and
therefore
(
as
it
is
distinguished
)
we
shal
be
mindful
of
our
passed
August
.
de
Ciuit
.
Dei
.
lib
.
22.
cap
.
30.
euils
in
respect
of
our
rational
knowledge
,
and
facultie
of
vnderstanding
;
but
vtterly
forgetful
of
them
in
respect
of
our
sense
,
feeling
and
experience
:
euen
as
we
see
the
skilful
Physition
knoweth
al
diseases
of
the
bodie
in
his
skil
and
theory
;
but
in
respect
of
his
owne
sense
and
experience
,
is
ignorant
of
al
those
,
which
he
neuer
suffered
.
Finally
,
our
consciences
in
the
fruition
of
these
heauenly
ioyes
shal
be
freed
from
al
their
corruptions
,
vnto
which
in
this
life
they
are
subiect
;
as
from
their
impuritie
,
stupiditie
and
sleepines
;
or
their
terrible
accusations
,
horrors
,
and
feares
;
and
being
full
of
ioy
and
peace
,
in
regard
that
al
our
actions
and
endeauours
shal
be
most
holy
,
righteous
,
and
agreeable
with
the
wil
of
God
,
they
shal
only
obserue
our
hearts
,
affections
,
and
actions
,
(
not
as
in
this
life
to
preuent
their
disorder
,
and
digressions
,
that
they
may
recal
and
reclaime
them
)
but
that
taking
notice
of
their
perfect
conformitie
with
the
wil
of
God
,
and
approuing
them
,
they
may
thereby
continually
renue
our
ioy
and
comfort
,
and
minister
matter
vnto
vs
of
praysing
and
glorifying
God
,
for
preseruing
vs
in
this
puritie
and
holines
.
O
how
much
therefore
will
this
adde
to
our
heauenly
ioyes
,
when
we
shal
forget
al
,
which
being
remembred
might
molest
and
trouble
vs
;
and
retaine
al
those
good
things
in
perfect
memorie
,
the
remembrance
whereof
may
bring
vnto
vs
any
ioy
and
contentment
?
how
happie
and
blessed
shal
we
be
,
when
our
consciences
shal
leaue
off
to
accuse
and
terrifie
vs
;
and
be
only
exercised
in
iustifying
vs
,
and
in
giuing
approbation
to
al
our
actions
?
And
these
are
the
defects
of
our
soules
,
which
shal
then
be
§.
Sect
.
5.
Of
the
excellent
faculties
and
qualities
wherewith
our
soules
shall
be
beautified
and
adorned
.
supplied
,
and
the
euils
from
which
they
shal
be
deliuered
:
which
being
vnderstood
,
we
shal
not
need
to
speake
much
of
those
good
things
,
and
of
the
excellent
parts
and
qualities
,
wherewith
they
shal
be
beautified
and
adorned
,
seeing
there
is
the
same
reason
of
contraries
,
and
the
one
being
knowne
,
doth
by
direct
opposition
shew
the
nature
and
qualities
of
the
other
.
In
a
word
therefore
,
as
our
soules
shal
be
freed
from
ignorance
,
so
they
shal
be
endued
with
heauenly
wisdome
,
whereby
they
shal
know
God
in
that
perfection
,
that
the
creature
is
capable
of
,
the
high
mysterie
of
the
Trinitie
,
and
of
the
vnion
of
Christs
humanitie
to
the
diuine
nature
,
and
of
the
faithful
vnto
Christ
:
and
this
knowledge
shal
not
then
be
darke
,
and
as
in
a
glasse
,
like
our
dim
knowledge
in
this
life
,
but
cleare
and
perspicuous
,
and
as
it
were
face
to
face
,
it
shal
not
then
be
in
part
only
,
but
whole
and
perfect
;
for
then
shall
we
know
,
euen
as
we
are
knowne
.
In
this
1.
Cor
.
13.
9.
10.
11.
12.
life
we
lie
as
it
were
in
a
dungeon
of
darknesse
;
and
al
the
comfort
that
we
haue
is
,
that
the
light
of
Gods
truth
,
whereby
the
eyes
of
our
minds
are
illightned
,
with
some
smal
and
dim
knowledge
of
God
,
shineth
vnto
vs
,
as
thorow
a
little
chinke
or
hole
:
but
when
we
attaine
to
heauenly
happinesse
,
and
enioy
the
glorious
libertie
of
the
sons
of
God
,
then
shal
we
be
compassed
about
with
light
,
as
with
a
garment
,
and
our
minds
shal
receiue
perfect
illumination
,
and
fulnesse
of
knowledge
.
Finally
,
we
shal
not
attaine
vnto
this
diuine
knowledge
,
as
in
this
life
,
with
paines
and
excessiue
labour
,
whereby
we
consume
the
bodie
to
enrich
the
soule
;
neither
yet
by
secondarie
and
inferiour
meanes
,
as
namely
,
the
hearing
,
reading
,
and
meditation
of
the
Word
,
and
the
vse
of
the
Sacraments
,
through
which
we
see
after
al
our
studie
and
industrie
but
darkly
,
and
as
it
were
thorow
some
dim
glasse
;
but
we
shal
haue
it
with
all
ease
and
facilitie
by
the
immediate
illumination
of
Gods
holy
spirit
,
whereby
being
inlightened
,
we
shall
see
all
things
cleerely
,
and
without
vaile
or
shadow
,
seeing
at
this
day
there
shall
be
no
ministerie
of
man
or
angell
,
but
God
shall
be
all
in
all
.
So
also
our
soules
1.
Cor
.
15.
28.
shall
be
indued
with
perfect
holinesse
,
whereby
we
shall
be
inabled
●o
performe
all
good
duties
vnto
God
,
that
so
wee
may
euerlastingly
glorifie
him
;
and
with
perfect
righteousnes
,
whereby
with
like
perfection
wee
shall
performe
all
duties
of
loue
and
iustice
,
which
we
owe
to
one
another
,
to
our
mutuall
ioy
and
vnspeakable
comfort
.
But
because
this
holinesse
and
righteousnesse
belong
nor
to
the
soule
alone
,
but
vnto
the
whole
man
,
I
will
referre
them
to
their
proper
place
.
CHAP.
V.
Of
the
speciall
happinesse
and
felicitie
of
our
bodies
in
the
kingdome
of
heauen
.
ANd
this
shal
be
the
happines
of
our
soules
.
§.
Sect
.
1.
That
we
shall
be
freed
from
all
bodily
wants
and
grieuances
;
as
hunger
and
thirst
.
Our
bodies
likewise
shall
be
freed
from
all
euill
,
and
replenished
with
all
good
;
and
first
they
shall
haue
all
their
defects
and
wants
supplied
,
and
all
imperfections
taken
away
.
They
shall
then
bee
freed
from
hunger
and
thirst
,
and
consequently
shall
haue
no
need
of
meate
and
drinke
.
And
this
our
Sauiour
implieth
,
where
he
saith
,
that
in
the
resurrection
wee
shall
be
like
the
Angels
of
Matth
.
22.
30.
God
in
heauen
;
and
plainly
expresseth
it
to
his
Apostle
Iohn
,
where
describing
the
state
of
the
blessed
,
he
saith
,
they
shall
Apoc
.
7.
16.
hunger
no
more
,
neither
thirst
any
more
.
To
which
purpose
one
saith
,
that
here
we
hunger
and
thirst
,
and
haue
need
to
be
satisfied
:
August
.
serm
.
in
fest
.
pasch
.
tom
.
10.
c
.
1533.
but
though
wee
haue
this
want
in
our
way
,
we
shall
in
our
countrey
haue
satietie
.
The
reason
whereof
is
cleere
and
manifest
;
for
seeing
our
bodies
shall
be
immortall
and
incorruptible
,
therefore
no
part
of
their
substance
can
consume
or
waste
,
and
consequently
they
shall
need
no
refreshing
or
reparation
by
meate
and
drink
.
Againe
,
to
need
meate
and
drinke
are
infirmities
of
nature
,
which
growing
to
extremitie
August
.
de
Symb
.
ad
Cetechum
.
lib
.
2.
cap
.
11.
cause
death
;
but
(
as
one
saith
)
there
shall
no
infirmitie
and
corruption
rise
with
vs
;
and
by
the
same
reason
,
neither
shall
wee
then
haue
those
things
which
ordinarily
serue
for
the
supplie
of
these
infirmities
and
imperfections
.
Onely
wee
shall
then
haue
that
bread
of
life
,
which
for
our
sakes
came
downe
from
heauen
,
and
that
fountaine
of
life
,
of
which
whosoeuer
drinke
shall
neuer
thirst
,
with
whose
presence
our
soules
shall
be
satisfied
,
according
to
that
of
the
Psalmist
:
They
shall
be
satisfied
with
the
fatnes
of
thine
Psal
.
36.
8.
house
,
and
thou
shalt
giue
them
drinke
out
of
the
riuer
of
thy
pleasures
;
for
with
thee
is
the
well
of
life
,
and
in
thy
light
shall
we
see
light
.
Now
if
any
obiect
that
the
Scriptures
make
mention
of
eating
and
drinking
in
the
kingdome
of
heauen
;
and
that
our
Sauiour
Christ
promiseth
to
appoint
a
kingdome
to
his
Disciples
,
where
they
should
eate
and
drinke
at
his
table
:
the
Luke
22.
29.
30
answere
is
,
that
these
are
but
borrowed
speeches
,
whereby
the
holy
Ghost
fitteth
himselfe
to
our
capacitie
,
that
hee
might
giue
vs
some
taste
of
these
heauenly
ioyes
in
these
earthly
actions
,
which
in
their
owne
excellencie
,
are
vnto
vs
vnconceiuable
.
Euen
as
Wisedome
is
said
to
haue
killed
her
victuals
,
drawne
ou●
her
wine
,
and
prepared
her
table
.
Which
Prou.
9.
2.
bodily
actions
cannot
agree
to
wisedome
which
is
of
a
spirituall
nature
,
but
are
only
borrowed
speeches
whereby
the
excellencie
and
profit
of
Gods
spiritual
graces
,
as
the
knowledge
of
God
a
good
conscience
,
and
ioy
in
the
holy
Ghost
are
noted
and
signified
.
And
if
it
be
further
alleaged
that
the
Angels
themselues
and
our
Sauiour
Christ
after
his
resurrection
,
are
said
to
haue
eaten
and
drunken
;
we
are
to
know
that
in
them
both
,
they
were
actions
of
power
,
and
not
of
any
necessitie
;
and
our
Sauiour
did
not
eate
for
hunger
,
but
that
he
might
shew
the
truth
of
his
humane
nature
,
by
these
naturall
actions
of
eating
and
drinking
;
neither
were
these
meates
and
drinkes
turned
into
nourishment
,
or
to
the
increasing
,
or
preseruing
the
substance
of
his
bodie
,
but
were
again
dissolued
into
their
first
principles
and
elements
.
Now
if
any
epicure
placing
a
great
part
of
his
happinesse
in
eating
and
drinking
,
shall
thinke
in
this
respect
that
our
estate
shall
be
worse
because
wee
shall
not
haue
the
pleasure
of
meate
and
drinke
;
let
him
know
that
our
pleasure
and
delight
shall
be
infinitly
more
,
in
our
participation
of
our
spirituall
nourishment
the
bread
and
water
of
life
.
And
if
hee
shall
aske
what
imployment
wee
can
haue
,
when
as
wee
shall
haue
no
vse
of
these
naturall
actions
,
it
is
all
alike
(
as
one
saith
)
as
if
Plutarch
.
Quicquid
nobis
nunc
exhibet
deus
cum
prosperè
exhibet
,
non
est
gaudium
beatorum
,
sed
consolatio
miserorum
.
August
.
in
Psal
.
144.
the
daughters
of
Dana●
should
be
carefull
what
to
doe
,
if
they
had
filled
their
leaking
vessell
.
For
hunger
and
thirst
are
among
those
punishments
which
are
due
vnto
sin
,
from
which
when
we
are
deliuered
,
we
are
restored
to
a
degree
of
happinesse
;
and
these
meates
and
drinkes
being
taken
at
the
best
,
are
the
comforts
of
pilgrims
,
and
not
the
delights
of
the
blessed
;
and
howsoeuer
it
is
good
to
haue
them
when
wee
want
them
,
yet
it
is
better
not
to
want
them
,
then
to
haue
them
.
So
we
shall
not
in
this
heauenly
happinesse
stand
in
need
§.
Sect
.
2.
Of
other
worldly
wants
from
which
our
bodies
shall
be
freed
.
of
sleepe
,
seeing
we
shall
not
be
spent
or
wearied
by
labour
;
nor
shall
need
to
haue
our
spirits
refreshed
,
seeing
wee
shall
liue
by
the
al-sufficient
spirit
of
God
,
which
can
neuer
neede
any
renouation
.
We
shall
not
there
need
physick
,
seeing
we
shall
enioy
perpetuall
health
,
nor
no
more
clog
our
stomacks
,
and
emptie
our
purses
,
with
these
lothsome
drugges
,
seeing
after
we
haue
tasted
of
the
tree
of
life
,
we
shall
be
priuiledged
and
preserued
from
all
diseases
.
We
shall
not
there
want
clothes
,
seeing
God
will
giue
vnto
vs
the
Apoc
.
7.
9.
long
white
garments
of
immortalitie
,
that
neuer
can
bee
worne
out
;
which
shall
be
so
beautifull
and
glorious
,
that
(
like
the
sun
)
we
shall
be
best
adorned
,
when
we
haue
no
other
couering
,
but
our
owne
resplendent
and
maiesticall
brightnes
.
Wee
shall
not
in
these
ioyes
need
the
ayre
to
coole
our
heate
and
keepe
vs
from
stiflings
neither
yet
breathing
and
respiration
,
seeing
we
shall
not
liue
any
longer
by
the
helpe
of
this
animall
facultie
,
but
(
as
the
Apostle
teacheth
vs
)
shall
be
immediatly
quickened
by
Rom
.
8.
11.
Gods
holy
spirit
,
which
also
giueth
life
to
Christ
our
head
.
We
shall
not
there
need
the
sun
,
for
Apoc
.
2.
25.
and
22.
5.
Esay
60.
19.
20.
the
glory
of
God
shall
illighten
that
heauenly
city
,
and
the
lambe
shall
be
the
light
of
it
.
To
this
purpose
also
the
Prophet
Esay
saith
:
Thou
shalt
haue
no
more
sunne
to
shine
by
day
,
neither
shall
the
brightnesse
of
the
moone
shine
vnto
her
:
for
the
Lord
shall
be
thine
euerlasting
light
,
and
thy
God
thy
glory
.
Thy
sunne
shall
neuer
goe
downe
,
neither
shall
thy
moone
be
hid
;
for
the
Lord
shall
be
thine
euerlasting
light
▪
and
the
d●●es
of
thy
sorrow
shall
be
ended
.
And
because
this
sunne
neuer
setteth
,
there
shall
neuer
be
any
night
there
;
and
consequently
no
need
of
any
watch
to
keep
the
gates
of
that
city
,
or
of
the
helpe
of
candle
light
,
as
the
Apostle
speaketh
.
And
yet
though
the
gates
bee
stil
open
,
Apoc
.
22.
5.
●o
vnclean
Apoc
.
21.
27.
thing
can
enter
into
that
holy
city
,
it
being
the
nature
of
that
land
to
put
to
slight
al
hurtful
vermine
,
and
the
poysonous
brood
of
the
old
serpent
.
In
a
word
,
in
this
fulnesse
of
ioy
we
shall
not
want
any
thing
,
for
1.
Cor
.
15.
28.
God
shall
be
vnto
vs
all
in
all
;
and
he
who
is
Gen.
17.
1.
and
al-sufficient
shal
also
be
our
15.
1.
exceeding
great
reward
.
And
as
wee
shall
haue
all
our
bodily
wants
supplied
with
§.
Sect
.
3.
Of
the
manifold
euils
from
which
our
bodies
shall
be
deliuered
.
al
maner
of
good
,
and
our
defects
and
imperfections
wholly
abolished
;
so
also
shall
our
bodies
bee
freed
from
all
those
positiue
euils
,
wherewith
in
this
life
they
are
so
much
troubled
and
afflicted
;
for
there
shal
be
no
more
curse
,
Gal
.
3.
10.
because
there
shall
be
no
more
sinne
;
and
consequently
there
shal
be
no
plagues
and
punishments
,
which
are
contained
and
comprised
in
the
malediction
.
There
shal
bee
no
faintnesse
,
because
no
trauell
;
nor
languishing
wearinesse
,
because
we
shal
enioy
perpetual
rest
▪
there
shal
be
no
ser●itude
and
bondage
,
because
we
shal
al
enioy
the
liberty
of
the
sons
of
God
;
nor
base
subiection
,
seeing
we
shal
al
Apoc
.
1.
6.
2.
Tim
.
2.
12.
reigne
as
kings
,
acknowledging
fealtie
vnto
none
but
to
the
great
monarch
of
heauen
and
earth
,
who
also
will
require
no
other
tribute
of
vs
,
but
praise
and
thanksgiuing
for
al
his
benefits
.
There
our
bodies
shal
not
be
parched
with
Apoc
.
7.
16.
heate
,
seeing
we
shal
haue
a
comfortable
shade
and
refreshing
vnder
the
shadow
of
Gods
wings
,
and
the
tree
of
life
;
neither
shal
they
bee
pinched
with
chilling
cold
,
seeing
the
sun
of
righteousnesse
wil
continually
shine
vpon
vs
,
and
comfortably
warme
vs
with
the
beames
of
his
loue
.
They
shal
not
there
haue
any
monstrous
shapes
,
blemishes
,
and
deformities
,
but
be
restored
to
perfect
beautie
,
seeing
these
are
the
fruits
and
effects
of
sin
,
which
must
of
necessity
cease
,
when
their
cause
ceaseth
.
There
they
shall
not
be
molested
with
wounds
and
skarres
,
nor
worne
out
and
consumed
with
sicknesses
and
diseases
;
there
shal
be
no
loathsome
leprosies
,
nor
spreading
plagues
,
nor
pining
consumptions
,
nor
raging
feuers
.
There
the
head
shall
be
free
from
megrims
,
the
hands
from
palsies
,
the
feet
from
gouts
,
the
eyes
from
dimnesse
,
the
eares
from
deafenesse
,
the
ioynts
from
lamenesse
,
the
bones
from
aches
,
and
the
whole
body
both
from
desperate
diseases
,
and
the
smallest
maladies
.
In
a
word
,
as
the
body
shall
bee
priuiledged
from
entertaining
these
harbingers
of
death
,
so
shall
they
bee
freed
from
giuing
any
more
lodging
to
that
al-killing
tyrant
;
for
then
not
only
the
sting
of
death
,
but
euen
death
1.
Cor
.
15.
54.
it selfe
shal
be
taken
away
.
And
these
,
with
many
more
,
are
the
euils
from
which
our
§.
Sect
.
4.
Of
the
good
things
which
shall
be
communicated
to
our
bodies
;
and
first
spirituall
qualities
.
1.
Cor
.
44.
45.
bodies
shall
be
deliuered
.
The
good
things
,
and
excellent
parts
,
which
shall
be
communicated
vnto
them
,
are
diuers
.
As
first
,
they
shal
be
spirituall
bodies
,
as
the
Apostle
also
testifieth
:
It
is
sowne
a
naturall
body
,
and
is
raised
a
spirituall
body
.
There
is
a
naturall
bodie
,
and
there
is
a
spirituall
body
:
As
it
is
written
,
the
first
man
Adam
was
made
a
liuing
soule
,
and
the
last
Adam
was
made
a
quickening
spirit
&c.
Whereby
we
are
not
to
vnderstand
that
the
substance
of
our
bodies
shall
bee
spirituall
,
or
that
they
shall
bee
turned
into
spirits
;
for
wee
shall
rise
with
the
same
bodies
,
consisting
,
in
respect
of
their
substance
,
of
flesh
and
bones
,
as
they
now
doe
.
Neither
doth
the
Apostle
say
that
wee
shall
become
spirits
,
but
that
wee
shall
haue
spirituall
bodies
.
Now
it
is
one
thing
to
bee
a
spirit
,
or
spirituall
substance
,
and
another
thing
to
haue
a
spirituall
body
;
for
a
spirit
hath
neither
flesh
nor
bones
,
but
a
spirituall
body
hath
both
.
Againe
,
it
is
vnnaturall
and
impossible
for
a
body
to
bee
changed
into
a
spirit
,
seeing
they
haue
not
the
same
matter
;
and
contrary
also
to
the
Scriptures
,
which
teach
vs
,
that
man
shall
rise
to
inherit
glory
:
now
a
perfect
man
consisteth
as
well
of
a
body
as
of
a
soule
;
and
therefore
hee
cannot
bee
all
spirit
,
but
must
haue
as
well
a
corporall
as
a
spirituall
substance
.
〈…〉
ore
,
holy
Iob
professeth
his
assurance
,
that
he
should
see
God
in
his
flesh
,
and
that
he
the
very
same
,
and
not
another
should
see
him
,
and
that
his
owne
eyes
should
behold
him
.
Finally
,
such
as
our
Sauiour
Christs
body
was
,
such
also
shall
ours
be
;
but
hee
had
a
true
,
materiall
▪
and
physicall
body
,
consisting
of
flesh
and
blood
,
which
might
not
onely
bee
seene
,
but
also
handled
;
for
so
himselfe
saith
;
Behold
my
hands
and
my
feet
,
for
it
is
I
my selfe
;
Luk
.
24.
39.
handle
me
and
see
,
for
a
spirit
hath
not
flesh
and
bones
,
as
you
se●
me
haue
.
Neither
is
that
obiection
of
any
force
,
that
we
shall
be
like
the
Angels
in
heauen
,
and
therefore
spirits
;
seeing
the
contrarie
rather
followeth
;
we
shall
bee
like
them
,
and
Mat
.
22.
30.
therefore
not
the
same
.
And
not
like
them
in
all
things
,
but
in
not
eating
and
drinking
,
marrying
,
and
giuing
in
mariage
,
and
such
like
.
Whereas
therefore
the
Apostle
saith
,
that
we
shall
haue
spirituall
bodies
,
and
opposeth
them
to
naturall
and
physicall
bodies
,
it
is
not
to
be
vnderstood
generally
of
all
naturall
bodies
,
but
of
such
alone
as
wee
now
haue
,
which
are
subiect
to
mortality
and
corruption
.
Neither
is
it
his
meaning
,
that
they
shall
bee
spirituall
in
regard
of
their
substance
,
which
shall
be
one
and
the
same
as
now
it
is
,
but
in
diuers
other
respects
.
As
first
,
because
they
shall
be
quickened
by
the
spirit
of
God
,
and
be
preserued
and
continued
in
their
liues
,
by
the
vertue
and
vigour
of
this
spirit
,
which
dwelling
primarily
and
aboue
measure
in
Christ
our
head
,
is
from
him
communicated
to
vs
who
are
his
members
;
and
shall
no
more
liue
by
their
animall
facultie
,
nor
need
for
the
preseruation
of
their
liues
,
meate
,
drinke
,
clothing
,
sleepe
,
physicke
and
such
like
helpes
,
which
are
altogether
necessary
in
this
state
of
mor●ality
.
In
which
respects
they
shal
cease
to
be
naturall
bodies
,
as
they
shall
bee
freed
from
these
animall
faculties
,
of
nourishing
,
encreasing
and
multiplying
by
generation
;
for
no
more
shall
they
liue
by
vertue
of
meate
and
drinke
thrice
concocted
;
first
in
the
stomacke
,
turning
it
to
chylus
;
then
in
the
miseraicke
veines
and
liuer
,
conuerting
it
into
blood
;
and
lastly
in
the
seuerall
parts
,
when
it
is
turned
into
their
substance
,
either
for
the
augmentation
or
preseruation
of
the
body
;
but
shall
be
spirituall
and
heauenly
,
liuing
without
all
these
helpes
,
by
sole
vertue
of
Gods
spirit
,
and
that
life
which
they
communicate
from
Christ
their
head
,
and
so
shall
in
respect
of
this
spiritual
quickening
become
spirituall
,
euen
as
the
wax
of
the
candle
being
kindled
by
the
fire
becommeth
a
flame
,
and
like
vnto
the
fire
whereby
it
is
kindled
.
But
yet
it
shall
remaine
naturall
,
as
it
still
retaineth
his
owne
substance
,
and
the
faculties
of
reason
,
sense
,
and
motion
,
whereby
it
shall
still
bee
guided
and
gouerned
;
by
vertue
of
that
power
which
our
soules
shall
receiue
from
the
spirit
of
God
.
Againe
,
they
may
bee
called
after
the
resurrection
,
spirituall
,
because
they
shall
in
all
things
bee
subiect
to
Gods
spirit
,
and
bee
by
it
wholly
ruled
and
gouerned
;
for
that
which
in
this
behalfe
the
soule
is
in
this
life
to
the
body
,
that
in
the
life
to
come
shall
the
spirit
of
God
be
to
both
soule
and
body
,
obeying
it
in
all
things
,
not
in
part
onely
and
imperfectly
as
in
this
world
,
but
most
perfectly
,
wholly
,
and
willingly
▪
without
the
least
dislike
or
reluctation
.
In
which
respect
also
it
may
bee
called
spirituall
,
as
it
doth
attaine
vnto
spiritual
,
angelicall
,
and
most
absolute
and
free
obedience
.
And
with
this
agreeth
the
iudgement
August
.
de
fide
&
symbolo
cap
.
5.
tom
.
3.
of
that
worthie
ancient
.
When
as
(
saith
he
)
we
heare
that
our
bodies
are
to
become
spirituall
,
we
are
not
so
to
vnderstand
it
,
as
though
our
body
should
bee
changed
into
a
spirituall
substance
,
and
so
become
a
spirit
;
for
neither
our
body
now
which
is
called
animall
is
not
changed
into
a
soule
,
but
retaineth
his
owne
substance
.
But
that
is
said
to
be
a
spirituall
body
,
which
is
so
in
all
things
subiect
to
the
spirit
of
God
,
as
befitteth
that
heauenly
habitation
,
all
humane
fragility
,
and
earthly
infirmity
,
being
changed
and
turned
into
heauenly
purity
,
and
immortality
.
Finally
,
our
bodies
shall
be
spirituall
,
in
regard
that
they
shall
be
indued
and
adorned
with
spirituall
qualities
;
for
to
this
end
the
Apostles
discourse
wholly
tendeth
,
not
to
shew
that
they
shall
haue
their
substance
spirituall
in
the
resurrection
,
but
onely
1.
Cor
.
15.
their
qualities
;
that
whereas
now
they
are
mortall
,
corruptible
,
earthly
,
and
indued
with
earthly
qualities
,
as
heauines
,
slownesse
,
faintnesse
,
weakenesse
and
the
rest
;
they
shall
then
become
immortall
,
incorruptible
,
heauenly
,
and
indued
with
heauenly
and
spirituall
qualities
.
Now
these
spirituall
qualities
are
diuers
:
as
first
immortality
;
§.
Sect
.
5.
Of
some
spirituall
qualities
wherewith
our
bodies
shall
be
adorned
;
as
immortalitie
,
and
agility
.
Luk
.
20.
●6
.
1.
Cor
.
15.
53.
vers
.
42.
for
our
Sauiour
Christ
saith
,
they
shall
die
no
more
,
for
as
much
as
the
saints
shall
bee
equall
vnto
the
Angels
,
and
are
the
sonnes
of
God
,
&c.
And
the
Apostle
telleth
vs
,
that
our
mortall
must
put
on
immortality
.
So
by
the
same
reason
they
must
needs
be
incorruptible
:
for
as
he
speaketh
in
the
same
chapter
;
our
bodies
are
sowne
in
corruption
,
and
raised
in
incorruption
:
and
againe
,
our
corruptible
must
put
on
incorruption
.
Vnto
this
wee
may
adde
their
agility
,
and
their
quicke
,
nimble
,
and
light
motion
;
for
being
glorified
,
they
are
perfectly
ruled
by
the
soule
,
and
yeeld
vnto
it
ready
seruice
,
not
being
now
hindred
by
their
waight
or
sluggishnesse
,
from
the
present
performing
of
any
action
wherein
it
will
imploy
them
:
so
as
they
shall
bee
able
to
ascend
,
as
well
as
descend
;
as
we
see
in
the
example
of
our
Sauiour
,
ascending
into
heauen
in
the
sight
of
his
Apostles
;
and
to
moue
from
place
to
Act.
1.
9.
place
with
incredible
swiftnesse
,
not
being
at
all
hindred
by
their
waight
.
For
if
(
as
one
saith
)
lead
,
which
naturally
sinketh
August
.
de
resurrect
.
corporum
.
Serm
.
4.
tom
.
10.
Serm
.
47.
to
the
bottome
as
soone
as
it
is
cast
into
the
water
,
may
by
the
art
of
the
workeman
bee
made
in
such
a
forme
,
thin
,
hollow
,
and
like
a
boate
,
that
it
wil
swim
and
flote
aloft
;
shal
we
thinke
that
God
cannot
giue
that
ability
to
our
bodie
,
that
the
workeman
to
the
lead
?
And
if
the
water
which
is
naturally
heauie
,
can
be
made
so
thin
and
subtill
,
that
it
hangeth
in
the
aire
,
and
is
caried
about
with
the
wind
;
how
much
more
may
a
glorified
body
,
quickened
by
Gods
spirit
,
be
freed
from
it
dull
heauinesse
,
and
haue
power
to
ascend
,
and
to
moue
which
way
the
soule
pleaseth
to
guide
it
?
Againe
,
we
see
by
experience
,
that
the
heauier
a
body
is
,
the
slower
it
naturally
is
,
and
vnfit
for
motion
,
and
the
lighter
it
is
,
the
more
swift
and
nimble
;
and
yet
who
seeth
not
,
that
a
mans
body
which
is
leane
and
weake
,
though
it
be
light
,
yet
moueth
slowly
;
and
that
his
body
who
is
in
good
liking
,
strong
and
vigorous
,
though
it
bee
more
heauie
,
is
quicke
and
swift
in
motion
?
If
therefore
health
can
worke
this
great
difference
,
and
make
that
which
is
heauie
to
be
caried
by
another
,
light
to
be
caried
by
it selfe
;
euen
as
the
want
thereof
maketh
that
heauie
to
it selfe
,
which
is
light
vnto
another
;
how
much
more
shal
this
be
effected
by
immortality
,
and
the
quickening
vertue
of
Gods
powerfull
spirit
?
But
whether
this
motion
shall
be
equal
in
swiftnesse
to
our
soule
August
.
de
Spirit
.
&
anima
lib
.
cap
.
65.
Erunt
quippe
ula
corpora
vt
animus
agili●
,
vt
sol
perspicua
.
August
.
de
cognit
.
verae
.
vitae
lib
.
cap
.
45.
Thom
.
Aquin
;
Supplem
.
quaest
.
83.
art
.
1.
and
thoughts
,
and
whether
our
bodies
shall
be
able
in
an
instant
to
passe
from
place
to
place
,
as
some
do
iudge
;
or
whether
they
shall
onely
moue
with
great
and
extraordinarie
speed
,
passing
whither
they
wil
,
though
it
bee
in
great
distance
,
in
a
very
short
time
,
wee
cannot
determine
;
howsoeuer
I
thinke
this
latter
much
more
probable
.
Finally
,
our
bodies
being
freed
from
their
earthly
grosnesse
,
shal
bee
subtil
and
of
a
much
more
fine
and
pure
substance
,
not
by
diminution
of
their
quantitie
,
for
in
this
respect
it
shall
retaine
al
his
dimensions
,
not
by
reason
of
any
rarefaction
,
as
water
is
made
subtill
,
in
the
mists
and
clouds
;
for
then
our
bodies
could
not
be
felt
,
as
our
Sauiour
Christs
was
after
his
resurrection
;
but
in
respect
of
the
compleate
perfection
of
it
,
in
it
essence
and
kind
,
which
perfection
it
hath
from
the
dominion
of
Gods
spirit
dwelling
in
it
,
and
of
the
glorified
soule
which
doth
informe
it
,
vnto
which
it
is
subiect
;
and
by
reason
of
this
perfection
which
it
hath
from
them
,
is
fit
and
able
for
the
performing
of
all
actions
and
motions
of
the
soule
wherein
it
will
imploy
it
;
for
otherwise
it
would
still
be
a
burthen
and
hinderance
to
the
soule
as
it
is
in
this
life
.
And
in
respect
of
this
subtility
;
whereby
it
is
fitted
to
be
subiect
,
and
as
it
were
the
ready
instrument
of
the
soule
,
it
cannot
bee
hindred
in
it
motion
▪
by
the
opposition
of
any
solid
body
,
nor
yet
included
,
imprisoned
,
or
violently
detained
in
any
place
.
Of
which
wee
haue
an
example
in
our
Sauiour
Christs
body
after
his
resurrection
,
which
by
reason
of
the
subtility
thereof
did
suddenly
appeare
vnto
his
Apostles
,
and
Luk
.
24.
31.
presently
againe
disappeared
,
and
also
did
come
amongst
them
into
the
roome
where
they
were
,
the
doores
being
Ioh
.
20.
19.
shut
;
not
by
penetrating
their
substance
,
which
is
against
the
nature
of
a
body
,
consisting
of
flesh
and
bones
;
but
by
their
inuisible
yeelding
to
giue
passage
to
this
most
perfect
body
,
that
it
might
hereby
bee
imployed
in
such
actions
as
his
holy
spirit
,
and
most
diuine
soule
thought
fit
.
Finally
,
to
this
subtiltie
we
may
also
referre
that
most
acute
,
quicke
,
and
exquisite
perception
and
comprehension
of
the
senses
,
which
the
glorified
body
shal
haue
,
and
the
puritie
of
the
affections
,
whereby
(
notwithstanding
they
communicate
with
the
body
)
they
shall
bee
most
obedient
and
seruiceable
to
the
mind
,
and
no
more
trouble
and
disturbe
it
with
their
grosnesse
and
impurity
.
Vnto
these
spiritual
qualities
we
may
adde
diuers
others
,
§.
Sect
.
6.
That
our
bodies
shall
be
indued
with
great
strength
,
and
freed
from
suffering
any
hurt
.
as
namely
,
they
shall
bee
indued
with
great
power
and
strength
,
and
enioy
for
euer
most
perfect
health
:
and
whereas
now
the
soule
being
a
spirit
,
mighty
,
and
powerfull
,
cannot
shew
it
strength
,
because
of
the
weaknesse
of
the
body
,
which
is
it
organ
and
instrument
;
in
respect
whereof
we
see
by
experience
,
that
it
exerciseth
it
functions
and
actions
more
strongly
or
weakely
,
according
to
the
measure
of
bodily
strength
and
health
which
it
vseth
and
imployeth
:
in
our
heauenly
countrie
our
bodies
shall
enioy
such
perfect
health
,
and
bee
indued
with
such
powerfull
strength
,
that
they
shal
match
the
ability
of
the
soule
,
and
become
so
fit
for
it
in
vigour
and
might
,
that
it
shall
not
as
it
doth
now
hinder
the
actions
thereof
with
it
weaknesse
,
and
wearines
,
but
become
a
perfect
and
sufficient
instrument
for
all
imployments
.
And
this
quality
the
Apostle
attributeth
vnto
it
,
where
he
saith
,
that
it
is
sowne
in
weakenesse
▪
but
is
raised
in
power
.
1.
Cor
.
15.
43.
So
also
they
shall
be
indued
with
impassibility
,
and
bee
freed
from
suffring
any
hurt
or
detriment
from
any
outward
agent
,
to
which
in
this
life
they
are
so
much
subiected
;
and
consequently
they
shall
bee
freed
from
all
alteration
,
diminution
,
and
corruption
:
for
seeing
all
passion
or
suffering
proceedeth
from
an
ouerbearing
power
of
the
agent
ouer
the
patient
;
and
for
as
much
as
nothing
can
thus
ouerrule
,
but
by
ouercomming
the
forme
of
the
patient
,
which
resisteth
all
outward
force
as
long
as
it
hath
any
ability
:
and
finally
,
seeing
our
humane
bodies
shal
be
perfectly
subiected
vnto
our
soules
,
by
which
they
are
informed
,
euen
as
the
soule
also
is
perfectly
subiected
vnto
God
;
by
whose
vertue
and
power
they
are
defended
from
all
outward
violence
,
hurts
and
iniuries
;
therefore
necessarily
they
become
impassible
,
and
free
from
euill
,
because
there
is
no
outward
agent
able
to
ouercome
our
powerfull
soules
,
and
the
more
powerfull
spirit
of
God
;
nor
so
strong
and
mighty
to
hurt
our
bodies
,
as
they
are
to
preserue
and
defend
them
.
Finally
,
they
shall
bee
adorned
with
most
compleat
and
§.
Sect
7.
That
our
bodies
shall
be
beautifull
,
and
of
a
comely
stature
and
proportion
.
perfect
beautie
,
and
that
both
in
respect
of
the
comely
and
due
proportion
,
and
symmetrie
of
al
the
parts
and
members
,
and
fit
quantity
and
stature
of
the
whole
body
;
and
also
in
respect
of
the
colour
and
complexion
.
So
that
then
our
bodies
shal
be
freed
from
al
maimes
,
defects
,
and
monstrous
shapes
,
from
all
deformities
,
blemishes
,
and
disgraces
;
from
al
disproportion
,
and
vnseemely
shape
of
the
members
one
with
another
,
and
in
themselues
:
and
the
whole
man
shal
bee
adorned
and
graced
with
a
goodly
shape
,
feature
and
comelinesse
.
And
as
there
shal
bee
perfection
of
al
the
parts
of
the
body
,
so
also
of
the
whole
in
respect
of
age
and
stature
.
For
although
wee
can
gather
little
concerning
this
point
directly
and
plainely
out
of
the
Scriptures
,
yet
may
it
be
inferred
by
consequence
,
and
concluded
by
good
reason
;
for
if
old
age
and
childhood
be
the
infirmities
and
imperfections
of
man
,
the
one
not
hauing
attained
the
perfection
of
nature
,
and
the
other
being
past
it
,
and
the
middle
age
most
compleat
and
perfect
,
and
seeing
both
a
giantlike
and
dwarfish
stature
,
are
the
aberrations
of
nature
,
and
much
more
imperfect
then
a
proportionable
person
,
and
a
body
of
a
conuenient
and
comely
quantity
;
then
it
wil
follow
hereupon
that
al
the
saints
of
heauen
shal
bee
of
a
middle
and
perfect
age
,
and
though
not
of
an
exact
equality
,
yet
of
a
comely
and
goodly
stature
,
for
as
much
as
in
the
state
of
blessednesse
al
imperfections
and
infirmities
shal
bee
taken
away
,
and
that
which
is
most
perfect
and
excellent
shal
be
receiued
and
inioyed
.
And
of
this
I
am
the
more
certainely
persuaded
,
because
God
in
the
first
creation
,
making
man
his
most
perfect
creature
,
did
make
him
neither
a
child
nor
old
man
,
but
of
a
middle
and
perfect
age
,
nor
yet
of
huge
stature
(
for
giants
came
long
after
,
through
that
monstrous
and
vnequal
matching
of
the
sons
of
God
with
the
daughters
of
men
)
nor
of
Gen.
6.
4.
dwarfish
smalnesse
,
in
which
there
is
no
maiesty
or
comelinesse
;
but
of
such
a
meane
and
conuenient
stature
,
as
might
make
maiesty
and
beauty
meet
to
gether
;
and
therefore
seeing
our
resurrection
shal
be
a
renouation
,
and
(
as
it
were
)
a
new
and
more
perfect
creation
,
then
the
first
in
Adam
;
it
is
more
then
probable
,
that
there
will
bee
a
conformitie
,
and
likenesse
betweene
them
,
sauing
that
the
latter
shall
be
much
more
perfect
and
excellent
,
God
then
purposing
to
shew
his
extraordinarie
goodnesse
,
mercie
,
wisdome
and
power
,
in
aduancing
the
blessed
estate
and
condition
of
the
vessels
of
grace
,
whom
he
hath
chosen
to
honour
and
euerlasting
glorie
.
Againe
,
if
the
Lord
promiseth
to
his
Church
,
euen
in
the
state
of
imperfect
regeneration
,
such
a
vigorous
and
flourishing
condition
,
that
there
should
bee
neither
child
nor
old
Esa
.
65.
20.
man
amongst
them
,
in
respect
of
the
infirmities
and
weakenesses
of
these
ages
,
but
all
should
bee
of
full
and
perfect
strength
;
how
much
more
will
he
conferre
and
bestow
vpon
vs
this
vigorous
perfection
and
strength
in
our
renouation
and
state
of
glorie
?
Finally
,
we
know
that
our
Sauiour
Christ
continued
in
this
life
to
his
perfect
age
,
and
before
the
time
,
wherin
according
to
the
common
course
of
nature
,
his
bodie
shuld
haue
declined
,
he
laid
it
aside
by
death
,
and
after
rising
againe
,
he
ascended
with
it
into
glorie
in
this
perfect
age
.
From
which
some
not
improbably
doe
gather
,
Credibilius
accipitur
&
probabilius
plenas
●tates
resurrecturas
,
vt
reddatur
munere
quod
accessurum
erat
tempore
.
August
.
de
resur
.
corporum
serm
.
4.
tom
.
10.
serm
.
147.
§.
Sect
.
8.
That
our
bodies
shall
be
shining
and
glorious
.
Exod
.
34.
30.
that
seeing
we
shall
be
made
conformable
vnto
our
head
in
glorie
,
we
shal
not
be
vnlike
him
in
this
vigorous
maturitie
and
perfect
age
;
but
shal
,
if
we
die
in
our
infancy
,
attaine
vnto
that
perfection
and
ripenes
,
by
the
vertue
and
power
of
God
,
which
time
&
continuance
here
would
haue
brought
vs
vnto
;
and
if
wee
die
in
old
age
,
shall
by
the
same
diuine
might
,
bee
freed
from
al
the
infirmities
thereof
,
and
be
renewed
and
restored
againe
to
our
perfect
,
vigour
,
strength
and
beautie
.
Vnto
this
symmetrie
and
fit
proportion
of
al
the
members
and
parts
,
shall
be
added
the
other
part
of
beautie
,
consisting
not
onely
in
the
pleasing
mixture
of
those
two
liuely
colours
of
white
and
red
,
but
also
in
the
bright
shining
,
and
glorious
maiestie
of
the
body
.
For
if
Moses
mortall
and
earthly
bodie
,
being
but
a
while
conuersant
with
God
,
did
so
participate
of
his
glory
,
that
his
face
did
shine
,
when
hee
returned
into
the
congregation
,
so
as
Aaron
and
the
people
could
not
looke
vpon
him
,
till
he
had
cast
a
vaile
ouer
it
;
how
much
more
shal
ours
,
being
glorified
,
immortall
,
and
heauenlie
,
when
they
shall
be
continually
conuersant
with
God
,
and
inioy
his
glorious
presence
for
euermore
?
And
if
our
Sauiour
Matth
.
17.
●
.
Christ
,
before
he
was
glorified
,
in
his
temporary
transfiguration
,
did
shine
like
the
Sunne
in
his
glorious
brightnesse
,
and
had
euen
his
clothes
made
as
white
as
the
light
,
then
shall
we
also
the
members
of
his
bodie
,
be
conformable
to
Christ
our
head
,
&
be
like
vnto
him
in
this
glorious
quality
,
though
not
in
equalitie
.
And
this
also
the
Scriptures
plainely
testifie
;
for
so
Daniel
saith
,
that
they
who
be
wise
,
shal
shine
as
the
Dan
.
12.
3.
brightnes
of
the
firmament
,
and
they
that
turne
many
vnto
righteousnes
,
shall
shine
as
the
stars
for
euer
and
euer
.
Which
is
to
be
vnderstood
comparatiuely
,
namely
,
that
these
shal
as
much
excel
other
of
the
Saints
in
glorious
brightnes
,
as
the
firmament
the
earth
,
or
the
starres
the
firmament
:
for
when
Christ
simply
speaketh
of
the
shining
brightnes
of
the
Saints
,
he
saith
of
them
all
,
that
the
iust
men
shal
then
shine
as
the
Sunne
in
the
Matth
.
13.
43.
kingdom
of
their
Father
.
The
which
glorie
and
brightnes
shal
extend
euen
to
their
very
garments
,
and
robes
of
immortality
and
righteousnes
;
for
,
as
the
Apostle
saith
,
the
spouse
of
Christ
,
the
Church
,
shal
be
arraied
with
pure
linnen
and
shining
.
To
this
Apoc
.
19.
8.
August
.
de
rectitud
.
cathol
.
conuers
.
tract
.
tom
9.
purpose
one
saith
,
that
men
in
the
kingdom
of
heauen
shal
be
like
vnto
the
Angels
,
not
in
substance
,
but
in
blessednes
;
and
the
iust
shal
shine
like
the
Sun
in
the
kingdom
of
their
Father
:
and
if
the
brightnesse
of
the
bodie
shal
match
the
light
of
the
Sunne
,
what
doe
you
thinke
shal
be
the
glory
of
the
soule
?
Now
if
we
further
adde
,
that
this
beautie
and
brightnesse
,
shal
be
ioyned
with
great
maiestie
and
glorie
,
what
can
bee
added
to
this
excellencie
and
perfection
?
but
herein
we
shal
us
much
excell
the
Sunne
,
as
a
liuing
reasonable
,
and
glorified
creature
excelleth
another
which
is
destitute
of
life
,
senseles
and
meerely
natural
;
at
which
the
Apostle
aimeth
,
where
he
saith
,
that
though
our
bodie
be
1.
Cor
.
15.
43.
sowne
in
dishonour
,
base
and
contemptible
,
yet
it
is
raised
in
glorie
.
The
which
may
further
appeare
,
if
we
consider
that
the
Scriptures
in
many
places
teach
vs
,
that
in
the
resurrection
to
this
heauenly
happinesse
,
our
bodies
shal
be
like
the
glorified
bodie
of
our
Sauiour
Christ
;
for
so
the
Apostle
telleth
vs
,
that
Rom
.
8.
29.
God
hath
predestinate
vs
to
be
made
like
to
the
image
of
his
Sonne
,
that
he
might
hee
the
first
borne
of
many
brethren
.
So
elsewhere
hee
saith
,
that
such
1.
Cor
.
15.
48.
49.
as
is
the
earthly
Adam
,
such
are
they
which
are
earthly
;
and
such
as
is
the
heauenly
Adam
,
such
are
they
also
that
are
heauenly
.
And
as
we
haue
borne
the
image
of
the
earthly
,
so
shall
we
beare
the
image
of
the
heauenly
.
And
in
another
place
he
affirmeth
,
that
2.
Cor
.
3.
18.
we
all
behold
,
as
in
a
mirror
,
the
glory
of
the
Lord
with
open
face
,
and
are
changed
into
the
same
image
,
from
glory
to
glory
,
as
by
the
spirit
of
the
Lord
.
And
againe
he
saith
,
that
when
Col.
3.
4.
Christ
,
which
is
our
life
shall
appeare
,
we
shall
appeare
with
him
in
glory
.
But
most
plainely
in
the
Epistle
to
the
Philippians
hee
teacheth
vs
,
that
Phil
.
3.
21.
Christ
Iesus
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
vnto
his
glorious
body
,
according
to
the
warking
,
whereby
he
is
able
to
subdue
all
things
to
himselfe
.
And
with
him
agreeth
the
testimonie
of
the
Apostle
Iohn
,
as
being
both
guided
by
the
same
spirit
;
1
Iohn
3.
2.
We
know
(
saith
he
)
that
when
he
shall
appeare
,
wee
shall
be
like
vnto
him
.
And
as
this
is
confirmed
with
plentifull
testimonies
,
so
it
standeth
with
good
reason
;
for
seeing
Iesus
Christ
is
our
head
,
and
we
the
members
of
his
body
,
decorum
and
comlinesse
requireth
,
that
wee
should
bee
conformable
and
like
vnto
him
;
for
ill
would
it
beseeme
a
glorious
head
,
to
haue
an
inglorious
bodie
,
and
not
to
haue
the
rest
of
the
members
sutable
with
it
in
maiestie
and
perfection
.
Now
if
we
further
inquire
,
what
is
the
glorie
of
the
bodie
of
Christ
our
head
,
the
Apostle
Iohn
,
who
did
behold
it
but
through
these
dim
spectacles
of
mortalitie
wil
tel
vs
,
that
his
face
shine
Apoc
.
1.
16.
as
the
Sunne
shineth
in
his
chiefe
strength
;
and
yet
this
was
but
a
glimpse
of
his
glory
,
such
as
this
blessed
Apostle
was
capable
of
in
this
fraile
condition
,
and
could
behold
with
his
weake
sight
;
and
therefore
our
Sauiour
himselfe
further
saith
,
that
at
the
last
iudgement
,
the
Sonne
of
man
shall
come
in
Matth
.
16.
27.
the
glorie
of
his
Father
.
In
comparison
of
whose
shining
brightnesse
,
and
most
glorious
maiestie
,
the
Sunne
is
but
a
shadow
,
yea
grosse
and
palpable
darkenesse
.
Seeing
therfore
Christ
shall
be
like
vnto
his
father
,
and
we
like
vnto
Christ
,
how
beautifull
and
glorious
shal
we
be
at
the
day
of
his
blessed
appearing
?
Now
if
we
would
know
by
what
meanes
our
earthly
bodies
shal
be
made
thus
beautifull
,
and
full
of
glorious
maiestie
,
it
is
by
that
communion
which
we
shall
haue
with
Christ
our
head
,
by
his
spirit
,
and
by
that
communion
which
we
shall
haue
.
with
God
through
him
.
For
he
being
vnited
to
the
Godhead
,
and
we
vnto
him
,
it
followeth
herevpon
,
that
as
he
communicateth
with
his
father
in
glory
and
maiestie
,
so
wee
also
communicate
with
him
,
and
by
this
conduit
pipe
,
haue
the
streames
of
glory
and
happinesse
from
God
,
who
is
the
fountaine
of
al
maiestie
and
blessednesse
,
deriued
vnto
vs.
CHAP.
VI
.
Of
the
felicitie
and
blessednesse
of
the
whole
man
,
bodie
and
soule
,
consisting
in
his
freedome
from
euill
,
and
fruition
of
good
.
ANd
thus
haue
I
shadowed
out
the
ioyes
,
which
§.
Sect
.
1.
That
we
shall
no
more
be
molested
with
our
turbulent
affections
.
we
shal
attaine
vnto
in
our
bodies
and
soules
seuerally
,
when
we
come
into
our
heauenly
countrie
.
Now
wee
are
to
speake
of
those
which
concerne
the
whole
man
,
consisting
both
in
our
freedome
from
euils
;
and
in
our
communication
of
that
positiue
good
,
and
those
vnspeakable
ioyes
which
are
there
prepared
for
vs.
The
euils
from
which
wee
shal
then
be
deliuered
,
are
either
internal
,
or
external
;
the
former
are
such
as
are
inherent
in
our selues
,
and
the
other
adherent
and
accidental
;
from
al
which
we
shal
be
freed
in
this
day
of
our
ful
redemption
.
As
first
,
we
shal
be
deliuered
from
the
corruption
,
and
troublesome
disorder
of
our
turbulent
affections
;
some
whereof
,
being
in
their
owne
nature
euil
;
and
some
vnprofitable
,
and
of
no
further
vse
,
shal
be
vtterly
abolished
;
and
the
rest
which
are
stil
necessarie
,
shal
be
perfectly
sanctified
,
and
made
so
holy
and
pure
,
that
they
shal
in
al
things
be
subiect
to
Gods
wil
,
and
to
the
rule
of
holy
reason
,
and
fit
and
readie
to
serue
and
glorifie
God
.
Then
shal
malice
cease
,
seeing
there
shal
bee
no
enemie
to
maligne
:
there
pining
enuie
shal
haue
no
place
,
because
our
owne
desires
shal
be
fullie
satisfied
,
and
we
shal
be
as
glorious
and
happie
as
we
would
be
;
and
if
any
haue
more
glorie
then
we
,
our
ioy
shal
be
the
greater
because
we
shal
communicate
with
him
therein
,
by
reason
of
our
perfect
loue
▪
There
shal
be
no
place
for
scorneful
contempt
,
and
proud
disdaine
▪
because
euery
one
shall
bee
glorious
and
happie
,
and
ye●
haue
no
greater
happinesse
and
glorie
,
then
euery
●ther
of
the
Saints
shal
like
and
approoue
.
Neither
then
shall
wee
haue
any
doubts
,
or
bee
subiect
to
despaire
,
because
alo●●
hopes
shal
bee
fully
satisfied
,
and
we
shal
haue
secure
assurance
of
Gods
loue
.
There
shall
be
no
need
of
desiring
,
longing
,
and
wishing
,
because
we
shal
inioy
al
which
wee
can
desire
;
and
all
that
we
can
wish
is
,
that
(
if
it
were
possible
)
we
might
more
glorifie
God
,
who
of
his
infinit
grace
and
mercy
hath
thus
glorified
vs.
There
we
shal
not
bee
distracted
betweene
hope
and
feare
,
for
our
hopes
shal
be
fully
satisfied
,
and
all
cause
of
feare
shal
bee
taken
away
,
so
that
those
passions
of
dull
stupiditie
,
pale
wannesse
,
and
trembling
horror
,
shal
no
more
annoy
vs
,
seeing
we
shal
be
freed
from
al
danger
of
losing
our
heauenly
happinesse
,
and
of
being
circumuented
by
the
malice
of
any
enemy
:
then
shall
our
hearts
no
more
boile
with
anger
,
nor
burne
with
desire
of
cruel
reuenge
;
seeing
there
shal
be
no
euil
to
offend
vs
,
nor
any
foe
to
oppose
against
vs
;
for
the
Lambe
of
God
,
and
the
Lion
of
the
Tribe
of
Iuda
▪
wil
at
that
day
haue
al
his
and
our
enemies
subdued
and
trodden
vnder
soote
:
There
shal
bee
no
place
for
zeale
,
seeing
we
shal
al
alike
loue
God
,
and
chearefully
ioyne
together
in
his
worship
and
seruice
;
nor
yet
for
hatred
,
seeing
sinne
shall
be
abolished
both
in
our selues
and
others
;
there
shal
be
no
shamefastnesse
,
because
no
guiltines
;
nor
no
need
of
mercie
,
because
there
is
no
sense
of
miserie
.
There
shal
be
no
ielousies
and
suspitions
,
because
our
hearts
being
transparent
,
we
shal
clearely
see
,
and
bee
certainely
assured
of
one
anothers
loue
;
nor
contending
emulation
,
vnlesse
it
be
,
who
shal
loue
God
best
,
and
shew
most
loue
,
both
to
Christ
our
head
,
and
al
our
fellow-members
of
his
glorious
bodie
.
Finally
,
in
this
heauenly
ioy
,
there
shal
be
no
place
for
sorrow
,
heauinesse
,
griefe
and
mourning
,
no
sighing
and
groning
,
weeping
and
sobbing
:
for
at
that
day
the
Lord
wil
Esay
25.
8.
Apoc
.
7.
17.
wipe
away
the
teares
from
all
faces
and
e●es
,
and
there
shal
in
this
new
Ierusalem
,
Apoc
.
21.
4.
Esay
65.
29.
&
the
voice
of
we●ping
be
no
more
heard
,
nor
the
voice
of
crying
;
and
because
death
,
griefe
and
paine
,
shal
haue
no
place
,
the
60.
20.
daies
of
sorrow
and
mourning
shall
then
bee
●nded
.
But
the
other
affections
which
are
of
necessarie
vse
,
shal
then
being
purified
and
perfitted
,
bee
made
seruiceable
for
the
glorifying
of
God
.
For
there
we
shal
haue
perfection
of
loue
,
and
no
more
affecting
the
world
,
and
worldly
things
,
nor
the
sinfull
pleasures
of
the
flesh
,
but
contemning
the
one
,
in
comparison
of
our
heauenly
excellencies
,
and
being
quite
wained
and
purged
from
the
other
,
wee
shall
with
all
our
hearts
,
minds
and
soules
,
loue
the
Lord
aboue
all
things
,
and
his
holy
Saints
and
Angels
,
our
brethren
,
and
copartners
in
ioy
,
as
our selues
.
There
shall
we
haue
perfect
affiance
in
God
,
securely
resting
,
and
wholly
depending
vpon
his
loue
and
power
for
our
preseruation
,
and
the
continuance
of
our
ioy
;
and
then
shall
our
hearts
and
minds
be
full
of
holie
admiration
,
and
rauishing
wonder
,
to
see
and
inioy
the
glorious
Trinitie
,
and
the
vnconceiueable
pleasures
of
this
heauenly
happinesse
.
Then
shall
we
be
full
of
ioy
and
gladnesse
in
the
fruition
of
God
,
and
that
eternal
felicitie
,
yea
we
shall
triumph
with
ioy
,
and
with
an
holy
boasting
glory
in
our
gladnesse
.
And
finally
,
we
shal
then
haue
peaceful
minds
,
and
full
contentment
,
hauing
what
wee
will
,
and
not
hauing
what
we
will
not
.
Neither
shall
there
at
this
day
be
any
reluctation
or
repugnancie
betweene
our
passions
and
affections
,
the
one
crossing
the
other
,
as
they
doe
in
this
life
,
but
then
,
they
being
all
subiected
to
holy
reason
,
shall
haue
conformitie
,
§.
Sect
.
2.
That
we
shall
be
freed
from
all
impotencie
and
sinne
.
Hic
preceptum
est
vt
non
peccemus
:
ibi
praemium
est
non
posse
peccari
,
&c.
August
.
ad
Bonifac
.
lib
.
3.
cap
.
7.
tom
.
7.
peace
,
and
concord
among
themselues
.
Furthermore
,
in
these
heauenly
ioyes
wee
shall
bee
freed
from
all
weakenesse
and
impotencie
,
and
shall
bee
indued
with
power
and
abilitie
to
doe
whatsoeuer
we
wil
;
for
(
as
I
haue
said
)
our
wils
shal
be
perfectly
conformable
to
Gods
wil
,
so
that
he
shal
wil
whatsoeuer
we
wil
,
whose
wil
and
power
nothing
can
resist
.
So
also
we
shal
be
freed
from
al
sin
,
not
onely
in
respect
of
the
guilt
and
punishment
,
but
also
the
corruption
and
power
of
sinning
.
For
(
as
one
saith
)
here
wee
are
commanded
that
we
doe
not
sinne
;
there
we
are
rewarded
that
we
cannot
sinne
;
heere
we
are
inioyned
not
to
obey
our
sinful
concupiscence
,
there
our
reward
shal
●e
,
not
to
haue
any
concupiscence
vnto
sin
.
So
elsewhere
:
we
shal
not
then
sin
,
not
only
in
act
and
deed
,
but
not
so
much
as
in
concupiscence
and
desire
,
when
as
we
shal
behold
the
face
of
God
,
which
subdueth
al
concupiscence
vnto
euil
:
for
so
sweet
Satietas
crit
insatiabilis
,
nullum
fastidium
:
semper
esuriemus
,
semper
saturi
erimus
.
August
.
de
Tempore
,
Serm
.
1.
Dominic
.
in
70.
Tom
.
10.
is
he
and
beautiful
,
that
when
we
see
him
nothing
else
can
delight
vs
;
but
there
we
shal
haue
an
vnsatiable
satiety
,
without
lothing
,
and
being
alwaies
ful
we
shal
stil
hunger
.
Now
what
can
be
more
comfortable
then
this
,
to
be
freed
not
only
from
sin
,
but
from
power
of
sinning
▪
to
be
deliuered
not
only
from
the
wrath
and
dispeasure
of
God
,
but
from
committing
any
thing
which
might
deserue
it
?
what
can
be
more
effectual
to
make
vs
loath
this
world
;
and
with
longing
desire
to
seeke
this
heauenly
and
holy
kingdome
,
and
with
the
Apostle
Paul
to
be
dissolued
,
and
to
be
with
Christ
,
seeing
Rom
.
7.
24.
then
we
shal
be
freed
from
this
bodie
of
sin
,
and
be
vnburthened
of
this
massie
and
heauie
load
of
wickednesse
?
the
sense
whereof
made
the
Apostle
Paul
lamentablie
to
complaine
:
2.
Cor
.
12.
8.
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
;
and
to
labour
so
earnestly
with
God
by
heartie
prayer
,
that
he
might
be
freed
from
these
buffettings
of
Satan
,
and
this
pricke
in
the
flesh
?
Finally
,
as
we
shal
at
this
day
be
freed
from
sinne
the
cursed
mother
,
so
also
from
death
the
dreadful
ofspring
of
that
wicked
parent
;
for
then
being
made
equal
with
the
Angels
,
Luke
20.
36.
we
shal
(
as
our
Sauiour
saith
)
die
no
more
,
neither
Apoc
.
21.
4.
shal
there
be
there
any
more
death
,
seeing
Esay
●5
.
8.
1.
Cor
.
15.
26.
God
will
destroy
death
for
euer
,
as
the
Prophet
speaketh
;
so
that
it
being
swallowed
vp
in
victorie
,
we
may
with
the
Apostle
triumphingly
say
,
O
death
where
is
thy
sting
!
O
graue
1.
Cor
.
15.
54.
55.
57.
where
is
thy
victorie
!
and
conclude
with
that
grateful
praise
of
Gods
mercie
and
goodnesse
;
Thankes
be
vnto
God
which
hath
giuen
vs
victorie
,
through
Iesus
Christ
our
Lord
.
And
as
we
shal
be
deliuered
from
these
internal
euils
,
so
also
§.
Sect
.
3.
That
in
our
heauenly
happinesse
we
shall
be
freed
from
all
externall
euils
:
as
painfull
labour
,
wicked
companie
,
and
the
assaults
of
all
enemie●
▪
&c.
from
those
which
are
external
&
accidental
:
as
for
example
,
we
shal
be
freed
from
our
painful
labors
,
wherin
we
heere
spend
our
liues
,
&
comsume
our
strength
;
&
shal
obtaine
eternal
rest
,
and
keepe
a
perpetual
Sabbath
vnto
God
:
&
whereas
in
this
life
we
cannot
lawfully
eat
our
bread
,
vnlesse
we
earne
it
with
the
sweat
of
our
browes
;
nor
purchase
vnto
our selues
any
thing
which
is
good
,
without
the
coine
of
painful
labour
;
in
this
estate
of
blessednesse
this
troublesome
toile
shal
cease
▪
and
we
shal
attaine
vnto
whatsoeuer
we
can
desire
,
with
rest
and
quietnesse
.
So
also
in
this
heauenly
happinesse
we
shal
be
freed
from
the
societie
and
company
of
worldly
wicked
men
,
and
shal
no
more
be
corrupted
and
poisoned
by
their
euil
example
,
whilest
either
we
are
drawne
to
imitate
them
,
or
to
giue
some
approbation
to
their
sins
by
word
or
countenance
,
because
we
would
not
incurre
their
displeasure
,
or
1.
Pet
.
2.
8.
lose
some
worldly
aduantage
:
nor
yet
be
offended
when
by
their
euil
conuersation
they
dishonor
God
,
and
vex
our
righteous
soules
,
making
vs
often
to
crie
out
with
Dauid
:
Psalme
120.
5.
Woe
is
me
that
I
remaine
in
Meshech
,
and
dwell
in
the
tents
of
Kedar
:
for
being
deliuered
from
this
sinful
world
,
we
looke
2.
Pet
.
3.
13.
for
new
heauens
,
and
a
new
earth
,
according
to
Gods
promise
,
wherein
dwelleth
righteousnesse
,
as
the
Apostle
speaketh
.
Againe
,
as
we
shal
be
deliuered
from
the
companie
,
so
also
from
the
crueltie
of
wicked
worldlings
,
and
be
no
more
endangered
to
their
iniuries
,
oppressions
,
and
bloodie
persecutions
.
For
then
we
shal
haue
the
vpper
hand
of
al
who
assault
vs
;
and
triumph
in
victorie
ouer
them
,
who
haue
formerly
troden
vs
vnder
foot
:
then
shal
our
noisome
prisons
be
changed
into
a
paradise
of
heauenly
pleasures
:
then
shal
our
bands
and
bolts
,
be
turned
into
most
glorious
and
precious
ornaments
of
ioy
and
happines
:
then
for
mens
railings
and
proud
menaces
,
we
shal
haue
the
approbation
of
God
;
and
applause
of
the
Saints
and
Angels
:
then
our
reproches
and
disgraces
shal
be
turned
into
heauenly
honor
,
and
euerlasting
glorie
;
and
for
our
bitter
sufferings
,
and
sore
combats
we
shal
haue
a
crowne
of
victorie
,
and
a
ful
recompence
of
reward
.
Furthermore
,
we
shal
then
be
deliuered
from
the
cruel
assaults
of
our
spiritual
enemies
,
and
attaine
vnto
,
after
a
ful
and
final
victorie
,
a
glorious
triumph
,
and
euerlasting
peace
.
In
this
world
we
are
exercised
and
turmoiled
in
a
continual
conflict
against
the
cruel
enemies
of
our
saluation
,
Satan
,
the
world
,
and
our
owne
flesh
:
and
sometime
Amelek
,
sometime
Israel
hath
the
vpper
hand
:
but
then
we
shal
be
freed
from
these
troubles
and
dangers
,
so
as
we
shal
no
more
need
to
feare
the
assaults
of
Satan
,
the
allurements
and
persecutions
of
the
world
,
not
the
frailtie
and
treacherie
of
our
owne
flesh
;
neither
shal
they
then
be
able
to
ouercome
and
foile
vs
,
nor
so
much
as
to
assault
vs
,
or
once
by
al
their
power
and
malice
to
disturbe
our
ioyes
:
for
in
the
heauenly
happines
(
as
one
saith
)
In
coelestibus
gaudijs
nullus
perit
amicus
:
nullus
admittitur
inimicus
.
August
.
Apocal
.
21.
25.
Iob
11.
16.
no
friend
perisheth
,
nor
enemie
entreth
:
and
therefore
the
gates
of
this
heauenly
citie
need
no
shutting
,
because
no
enemie
can
approch
vnto
them
.
Finally
,
by
this
heauenly
happinesse
we
shal
be
exempted
and
freed
from
all
miseries
and
afflictions
,
with
which
this
mortal
life
is
made
bitter
and
irkesome
,
and
then
(
as
Zophar
speaketh
)
we
shall
forget
our
miseries
,
or
remember
them
as
waters
that
are
past
:
for
there
Benè
regnum
Dei
aestati
comparatur
▪
quoniam
tunc
moeroris
nostri
nubila
transeunt
,
&
vita
dies
aterni
solis
claritate
fulgescunt
.
Gregor
.
lib
.
40
Homil
.
Homil
.
1.
shal
be
no
thunder
,
lightnings
,
and
earth-quakes
,
no
stormie
tempests
,
scorching
heate
,
nor
extremitie
of
cold
;
there
shal
be
no
nakednesse
,
famine
,
warre
,
or
plague
;
no
griefe
for
the
departure
of
true
friends
,
nor
discontent
for
the
treacherie
and
infidelitie
of
those
which
are
false
.
But
I
shal
not
need
to
insist
in
particulars
,
seeing
I
haue
alreadie
more
largely
expressed
them
;
vnto
which
,
if
need
were
,
I
doubt
not
but
euery
Reader
may
adde
a
great
number
out
of
his
owne
feeling
and
experience
.
But
as
the
whole
man
shal
be
freed
from
al
euils
;
so
also
he
§.
Sect
.
4.
Reasons
to
proue
that
the
ioyes
of
heauen
must
needs
be
most
excellent
and
blessed
.
1.
Cor
.
2.
9.
shal
be
replenished
with
al
good
,
and
haue
the
fruition
of
those
heauenly
ioyes
;
which
as
they
are
vnconceiueable
and
infinit
,
so
also
they
shal
be
endlesse
and
euerlasting
:
the
former
point
the
Apostle
expresseth
,
where
he
saith
,
that
the
things
which
the
eye
hath
not
seene
,
neither
eare
hath
heard
,
neither
euer
came
into
mans
heart
,
are
which
God
hath
prepared
for
them
that
loue
him
.
For
if
this
be
true
of
the
great
worke
of
our
redemption
,
and
of
the
hidden
mysteries
of
Christian
religion
;
how
much
more
of
that
greater
worke
of
our
glorification
,
and
of
those
vnspeakeable
and
incomprehensible
ioyes
,
which
God
hath
prepared
for
his
Saints
and
Angels
?
which
though
they
be
vnto
vs
inuisible
,
and
in
themselues
infinite
,
yet
it
shal
not
be
amisse
according
to
that
smal
measure
of
knowledge
which
we
haue
receiued
,
to
adde
something
of
them
,
that
by
the
consideration
hereof
,
we
may
〈◇〉
our
affections
weaned
from
the
immoderate
loue
of
these
base
and
earthly
vanities
,
and
may
haue
our
hearts
so
inflamed
with
these
diuine
and
heauenly
excellencies
,
that
w●
may
vse
al
good
meanes
whereby
we
may
attaine
vnto
them
.
And
that
we
may
the
better
conceiue
of
the
greatnesse
of
▪
these
ioies
which
are
in
themselues
vnconceiueable
,
and
may
haue
some
little
glimpse
of
this
glorious
light
,
I
wil
first
set
downe
some
reasons
which
may
necessarily
proue
,
that
though
in
this
place
of
banishment
and
time
of
ignorance
,
we
cannot
perfectly
know
and
distinctly
expresse
what
these
ioyes
are
,
yet
it
must
needs
be
that
they
are
most
excellent
;
and
afterward
in
some
darke
description
shadow
out
this
blessednesse
and
vnconceiueable
glory
,
by
setting
downe
(
though
but
darkely
)
some
particulars
wherein
their
excellencie
and
perfection
doth
consist
.
The
arguments
to
proue
this
point
may
be
taken
from
the
lesse
to
the
greater
,
wherein
we
are
to
vse
the
best
things
of
the
world
,
as
steps
wherby
being
raised
we
may
obtaine
some
dark
prospect
of
this
glorie
,
as
it
were
a
farre
off
;
and
as
foiles
to
set
out
the
better
the
incomparable
beautie
of
that
inualuable
iewel
the
blessednesse
of
the
Saints
,
and
ioyes
of
heauen
:
for
thus
we
may
reason
and
necessarily
conclude
,
that
if
the
Lord
who
is
infinite
in
al
goodnes
,
wisdome
and
power
,
hath
in
this
life
prouided
such
a
world
for
the
good
and
bad
together
,
for
strangers
as
wel
as
his
friends
,
yea
for
Turkes
,
Pagans
,
Infidels
,
Atheists
,
blasphemers
,
and
persecutors
,
who
are
his
professed
enemies
,
as
wel
as
his
faithful
seruants
and
deare
children
;
what
glory
and
happinesse
hath
he
prepared
for
them
alone
in
the
world
to
come
?
If
al
haue
in
common
such
profits
and
delights
,
how
glorious
and
great
is
that
peculiar
portion
reserued
for
the
Saints
?
if
this
world
destinated
to
destruction
,
haue
such
a
goodly
vaulted
roofe
,
adorned
in
the
day
with
such
a
glorious
Sunne
,
and
in
the
night
with
the
Moone
,
shining
with
such
beautie
and
brightnes
,
bespangled
also
with
such
a
multitude
of
starres
,
as
it
were
precious
shining
iewels
and
rich
diamonds
,
and
such
a
goodly
floore
as
the
earth
is
,
beautified
with
such
variety
of
beasts
,
birds
,
trees
,
plants
,
wholesome
hearbes
,
and
odoriferous
flowers
,
no
lesse
delightfull
to
the
sight
for
their
admirable
colours
and
figures
,
the●
to
the
smel
for
their
pleasant
and
sweet
sent
,
and
watred
with
so
many
crystal
springs
,
and
cleare
streames
,
riuers
and
brookes
;
if
we
haue
heere
such
musicke
to
delight
the
eare
,
the
natural
melodie
of
sweet
singing
birds
,
and
the
artificial
harmonie
of
instruments
and
voices
made
by
men
;
such
delightful
meats
and
drinkes
to
please
the
taste
,
and
such
soft
〈◇〉
beautiful
rayment
,
goodly
houses
,
and
downe
lodgings
to
delight
the
feeling
;
such
orchards
,
such
gardens
,
such
walkes
,
such
groues
and
shades
,
such
fields
,
such
medowes
,
such
iewels
and
such
treasures
,
in
al
which
Gods
enemies
and
reprobate
men
haue
for
the
most
part
a
far
larger
share
,
then
the
deare
seruants
of
God
;
then
how
incomparably
more
excellent
is
the
kingdom
of
heauen
,
the
place
of
Gods
owne
residence
,
appointed
to
continue
for
euer
,
and
purposely
prepared
for
the
holy
Saints
,
the
vessels
of
Gods
mercie
,
ordained
to
life
and
glorie
,
whom
God
loueth
as
the
apple
of
his
eye
,
and
for
whose
sake
he
made
the
world
and
al
these
creatures
,
and
gaue
his
Sonne
of
infinite
more
worth
then
many
worlds
,
to
worke
the
worke
of
their
redemption
and
saluation
?
If
this
world
,
which
in
comparison
is
but
a
cottage
,
prepared
,
not
for
lasting
habitation
,
but
as
it
were
for
present
vse
,
like
a
shed
to
beare
off
a
storme
,
be
so
stately
built
and
so
richly
furnished
,
what
shal
we
think
of
the
state
,
beautie
,
and
glorie
which
is
reserued
for
vs
in
our
manour
and
mansion
houses
,
which
are
the
chiefe
seates
of
our
heauenly
inheritance
?
if
the
out-borders
of
Gods
kingdome
be
so
rich
and
beautiful
,
how
much
more
excellent
is
the
Kings
Court
,
the
great
Monarch
of
heauen
and
earth
,
where
he
chiefely
sheweth
his
glorie
and
Maiestie
?
If
the
Lord
in
his
rich
bountie
,
hath
appointed
vnto
vs
a
place
of
such
profit
and
delight
for
our
exile
and
banishment
,
how
rich
and
ful
of
al
pleasures
is
his
own
countrie
,
which
he
reserueth
for
his
own
vse
,
to
shew
therin
his
own
glorious
presence
;
and
for
the
reward
of
those
whom
he
most
graceth
with
his
fauour
?
If
the
place
of
our
pilgrimage
haue
so
many
delights
&
comforts
,
what
pleasure
and
contentment
shal
we
find
in
our
heauenly
home
?
If
we
haue
so
many
causes
of
ioy
and
reioycing
in
this
valley
of
teares
,
and
time
of
mourning
for
our
sins
;
how
shal
we
triumph
with
ioy
,
and
be
euen
rauished
with
delight
,
on
our
mariage
day
,
when
as
al
our
sins
being
forgiuen
,
and
we
reconciled
and
restored
to
the
fauour
of
God
,
we
shal
haue
the
wedding
betweene
vs
and
our
husband
Christ
solemnized
,
Luke
12.
36.
37.
when
as
girding
himselfe
about
,
and
making
vs
to
sit
downe
at
the
table
,
he
will
come
forth
in
great
maiestie
and
glorie
,
and
minister
vnto
vs
at
his
feast
;
and
afterwards
carie
vs
into
the
bridall
chamber
of
rest
and
happinesse
,
that
we
may
eternally
solace
our selues
with
him
in
heauenly
delights
?
If
the
world
,
which
is
but
as
it
were
a
prison
,
wherein
we
are
kept
in
safe
custodie
,
til
we
be
brought
forth
to
appeare
before
Gods
tribunal
seat
at
the
day
of
iudgement
,
be
so
excellently
adorned
,
and
so
richly
furnished
with
varietie
Iohn
14.
3.
of
delights
,
that
worldly
men
could
find
in
their
hearts
to
remaine
in
it
for
euer
;
how
excellent
and
absolute
in
al
perfection
,
is
that
kingdome
which
he
hath
prepared
to
be
the
countrie
and
citie
of
the
Saints
,
and
his
owne
kingly
palace
which
he
hath
built
to
be
the
seat
of
his
Maiestie
,
and
as
it
were
the
throne
and
theater
of
his
glorie
?
Finally
,
if
there
be
so
great
varietie
of
profits
and
pleasures
in
this
world
,
where
the
Lord
would
haue
his
elect
afflicted
and
corrected
for
their
faults
,
that
they
might
amend
them
,
what
infinite
and
incomparable
treasures
,
ioyes
and
delights
,
hath
he
prouided
for
them
in
heauen
,
where
he
purposeth
to
reward
them
,
to
communicate
vnto
them
the
ful
streames
of
his
bountie
and
goodnes
,
to
set
vpon
their
heads
crownes
of
glorie
,
and
to
cloth
and
compasse
them
about
with
ioy
and
happinesse
?
Surely
the
ioyes
of
this
place
are
so
infinit
and
incomprehensible
,
that
the
Apostle
Paul
who
had
seene
them
in
vision
only
,
was
so
delighted
and
euen
rauished
with
them
,
that
it
was
needful
that
he
should
haue
a
pricke
in
the
flesh
,
and
the
2.
Cor
.
12.
7.
messenger
of
Satan
to
buffet
him
,
that
he
might
not
be
exalted
aboue
measure
,
through
the
excellencie
and
abundance
of
reuelations
.
And
therefore
if
Paul
so
triumphed
in
ioy
,
because
he
had
for
a
short
time
beheld
that
heauenly
happines
in
vision
only
,
what
vnspeakeable
rauishing
delight
shal
the
elect
attaine
vnto
,
who
shall
not
only
see
it
,
but
enioy
it
,
and
that
not
for
a
short
time
alone
,
but
for
euer
and
euer
.
CHAP.
VII
.
That
in
heauen
wee
:
shall
abound
with
all
happinesse
,
both
in
respect
of
our
persons
and
estates
.
And
that
there
are
degrees
of
happinesse
.
BVt
let
vs
not
rest
alone
in
generalities
,
and
§.
Sect
.
1.
That
the
image
of
God
shall
be
perfectly
repaired
in
vs.
only
know
and
beleeue
,
that
such
excellent
ioyes
are
prepared
for
vs
in
heauen
,
as
doe
without
all
comparison
exceed
all
the
pleasures
and
comforts
which
this
world
affoordeth
;
but
also
let
vs
descend
to
some
specials
,
and
so
(
according
to
the
darke
measure
of
knowledge
which
we
haue
in
this
place
of
ignorance
)
let
vs
shadow
out
,
and
make
as
it
were
some
rude
draught
of
these
diuine
ioyes
and
heauenly
happinesse
,
by
setting
downe
some
particulars
,
that
so
hauing
some
dim
sight
,
and
small
taste
of
them
,
wee
may
thereby
the
rather
be
incouraged
to
seeke
after
their
full
fruition
.
And
for
order
sake
let
vs
distinguish
them
into
either
those
ioyes
the
matter
whereof
we
shall
haue
within
vs
;
or
those
which
are
grounded
on
such
things
as
are
with
vs
and
about
vs.
And
first
wee
are
to
know
that
the
image
of
God
,
which
was
wholly
defaced
and
blotted
out
by
sin
,
and
is
but
in
part
only
repaired
by
regeneration
in
this
life
,
shall
be
perfectly
renued
and
restored
in
the
life
to
come
.
For
as
in
our
first
creation
we
were
made
according
to
this
image
and
similitude
;
so
shall
wee
in
farre
greater
perfection
be
restored
vnto
this
diuine
beautie
in
our
regeneration
at
the
last
day
;
for
then
in
our
soules
shall
be
a
liuely
resemblance
of
the
wisedome
,
holinesse
,
and
righteousnesse
of
God
,
and
our
bodies
also
shall
carrie
some
similitude
of
him
,
not
in
their
matter
and
substance
(
for
they
are
corporall
,
and
hee
spirituall
)
but
in
their
beautie
,
brightnes
,
and
glorious
maiestie
.
So
that
then
wee
shall
not
grope
in
the
darknesse
of
ignorance
,
as
we
now
doe
,
knowing
little
of
God
and
his
works
,
or
of
our selues
;
but
wee
shall
haue
a
cleere
knowledge
of
these
diuine
excellencies
,
as
we
haue
in
part
shewed
,
and
shal
more
fully
set
downe
hereafter
.
Thus
also
both
in
our
bodies
and
soules
we
shall
be
throughly
purged
and
cleansed
from
all
filthinesse
of
sinne
,
prophanenes
▪
and
impietie
,
and
we
shal
be
holy
as
our
God
is
holy
,
not
in
equality
of
measure
which
is
impossible
,
but
in
similitude
and
resemblance
.
For
now
we
shall
be
glorious
,
not
hauing
spot
or
wrinkle
or
any
such
thing
,
Ephes
.
5.
27.
but
holy
and
without
blame
,
as
the
Apostle
speaketh
▪
By
reason
of
which
puritie
and
holinesse
of
our
natures
,
wee
shall
take
all
our
delight
in
the
seruice
of
God
,
glorifying
and
praising
his
holy
name
without
ceasing
for
euermore
.
So
shall
we
also
in
this
life
of
glorie
bee
freed
from
all
manner
of
vnrighteousnes
,
and
be
made
throughly
conformable
both
in
our
wils
,
affections
,
and
actions
to
the
most
perfect
will
of
God
,
which
is
the
exact
rule
of
all
iustice
,
so
as
wee
shall
not
in
the
least
thought
and
desire
decline
or
digresse
from
it
on
the
right
hand
or
on
the
left
.
Finally
,
our
bodies
shall
be
induced
with
diuine
beautie
,
and
haue
such
an
excellent
and
heauenly
maiestie
shining
in
them
,
that
these
glorious
beames
shall
easily
with
their
likenes
and
resemblance
,
bring
any
that
behold
them
to
that
sunne
of
perfect
beautie
,
from
whom
they
haue
receiued
all
their
light
,
and
these
little
sparks
of
diuine
excellencie
,
may
guide
them
with
their
similitude
to
that
glorious
and
infinite
flame
by
which
they
haue
been
kindled
.
Secondly
,
we
shall
be
replenished
with
fulnes
of
ioy
without
§.
Sect
.
2.
That
the
ioyes
of
heauen
shall
fill
vs
without
glutting
,
and
satiate
vs
without
loathing
.
glutting
,
with
satietie
without
loathing
,
and
haue
a
perpetuall
continuance
of
heauenly
delights
without
cloying
.
For
at
the
same
time
our
desires
shal
be
satisfied
,
and
not
decreased
,
our
wils
and
longing
shal
be
accomplished
,
and
yet
continued
,
and
wee
shall
still
thirst
,
and
still
haue
out
fill
;
so
that
by
enioying
our
desires
,
we
shall
haue
contentment
,
and
by
louing
and
desiring
that
wee
enioy
,
all
loathing
shall
be
auoided
.
So
Dauid
saith
,
that
in
Gods
presence
there
is
fulnes
of
ioy
,
and
yet
notwithstanding
this
fulnes
,
there
it
a●
his
right
Psal
.
16.
11.
and
17.
15.
hand
pleasures
for
euermore
.
And
elsewhere
,
I
will
behold
thy
face
in
righteousnes
▪
and
when
I
awake
I
shall
be
satisfied
with
thy
image
.
Vpon
the
occasion
of
which
words
one
obiecteth
,
that
glutting
and
loathing
followeth
satietie
:
and
then
answereth
,
Gregor
.
Moral
.
lib
.
18.
cap
.
2●
.
that
it
is
not
so
in
this
heauenly
fulnes
;
for
that
there
may
be
no
griefe
and
vexation
in
the
minde
,
desiring
,
they
are
satisfied
;
and
lest
there
should
bee
any
loathing
in
this
fulnes
,
they
desire
this
satietie
.
And
therefore
they
desire
without
any
trouble
,
because
satietie
accompanieth
their
desires
,
and
they
are
satiate
without
cloying
,
because
their
satietie
is
still
kindled
and
sharpned
by
their
renued
desiring
.
And
this
shall
be
our
estate
and
disposition
when
wee
haue
this
fruition
of
this
fountaine
of
life
;
for
at
the
same
time
we
Satietas
erit
insatiabilis
,
nullum
fastidium
.
Semper
●suriemus
,
semper
satari
erimus
.
August
.
de
tempore
,
serm
.
1.
in
70.
Tom
.
10.
shall
haue
a
satisfied
thirst
,
and
a
thirsting
satietie
,
hauing
in
our
thirst
not
the
least
necessitie
,
nor
in
our
satietie
,
any
loathing
,
because
being
satisfied
we
shall
thirst
,
and
thirsting
we
shall
be
satisfied
.
So
that
wee
shall
haue
in
these
heauenly
ioyes
an
insatiable
satietie
,
fulnes
without
loathing
,
and
alwaies
hungring
,
wee
shall
alwaies
be
satisfied
.
The
which
though
it
may
seeme
a
riddle
,
yet
wee
may
easily
resolue
it
,
if
we
consider
that
we
haue
this
thirsting
fulnes
of
ioy
from
the
fruition
of
God
himself
,
who
being
infinite
in
all
perfection
,
must
needs
fully
satisfie
all
those
who
enioy
him
;
&
because
he
is
thus
infinite
there
can
be
no
tedious
cloying
,
or
loathsome
glutting
,
seeing
they
haue
in
him
continuall
and
endlesse
varietie
of
ioyes
and
delights
;
and
being
satisfied
with
the
fruition
of
some
,
they
see
others
after
which
they
thirst
and
hunger
.
Neither
must
we
thinke
that
they
are
wearie
of
the
old
,
when
they
affect
new
,
for
this
is
only
incident
to
worldly
ioyes
,
which
being
imperfect
doe
not
bring
contentment
;
but
euen
the
same
heauenly
ioyes
,
at
the
same
true
,
worke
both
satietie
and
thirst
,
because
being
absolute
in
all
perfection
,
they
giue
full
contentment
,
and
contenting
vs
they
inflame
our
loue
,
and
because
wee
loue
them
,
they
kindle
still
in
vs
a
thirsting
desire
,
to
haue
still
the
fruition
of
that
which
wee
loue
no
lesse
dearely
then
deseruedly
.
Now
furthermore
hauing
this
pleasing
satietie
not
only
in
our
appetites
,
affections
,
and
desires
,
but
also
in
our
wils
,
and
vnderstandings
,
and
in
al
other
powers
and
faculties
of
our
bodies
and
soules
,
being
perfectly
ioyned
in
a
bond
of
felicitie
one
with
another
,
and
with
their
seuerall
functions
and
operations
;
there
will
from
hence
follow
such
full
and
perfect
contentment
vnto
euery
one
with
their
owne
state
and
condition
,
that
none
will
desire
to
be
other
then
he
is
;
nor
wish
to
change
with
another
,
though
he
haue
a
superiour
degree
in
glorie
.
And
this
is
that
ioy
and
blessednes
which
we
shal
haue
in
§.
Sect
.
3.
That
the
ioyes
of
heauen
shall
be
most
excellent
,
in
regard
of
the
things
about
vs.
Rom
.
8.
18.
respect
of
our
own
estate
,
&
the
excellent
parts
&
properties
wherewith
we
our selues
shall
be
indued
:
besides
which
we
shall
haue
infinite
cause
of
ioy
and
contentment
in
respect
of
that
glorie
,
excellencie
,
and
al-sufficiencie
of
those
things
which
are
about
vs.
In
regard
whereof
it
is
truly
said
by
the
holy
Apostle
,
that
the
afflictions
of
this
present
time
are
not
worthie
of
the
glorie
which
shall
be
shewed
vnto
vs.
For
as
hee
saith
elsewhere
,
our
light
affliction
which
is
but
for
a
moment
,
2.
Cor
.
4
17.
causeth
vnto
vs
a
farre
most
excellent
,
and
an
eternall
waight
of
glorie
:
and
againe
;
the
things
which
eye
hath
not
seene
,
neither
August
.
Soliloqu
.
cap
.
35.
&
meditat
.
c
.
18
Quicquid
boni
est
ibi
est
,
&
quicquid
mali
est
ibi
nunquam
est
.
August
.
de
conflictu
vitiorum
,
lib
.
cap
.
26
eare
hath
heard
,
neither
came
into
mans
heart
,
are
which
God
hath
prepared
for
those
that
loue
him
.
For
there
(
as
one
saith
)
is
ioy
without
sorrow
,
which
causeth
eternall
gladnesse
;
there
shall
be
all
good
,
and
shall
not
be
any
euill
;
there
shall
be
whatsoeuer
we
will
,
and
shall
not
be
,
what
we
will
not
;
there
our
life
shall
be
truly
vitall
,
sweete
and
louely
,
being
eternall
and
eternally
blessed
.
There
shall
be
no
assaulting
enemie
,
nor
any
alluring
baite
of
tentation
,
but
chiefe
and
certaine
securitie
,
secure
tranquillitie
,
peaceful
pleasure
,
pleasant
happinesse
,
happie
eternitie
,
eternall
blessednesse
,
the
blessed
Trinitie
,
of
the
Trinitie
Vnitie
,
of
the
Vnitie
Deitie
;
and
of
this
Deitie
a
happie
vision
and
fruition
,
which
is
the
chiefe
part
of
our
Masters
ioy
.
So
elswhere
hee
hath
this
holy
and
heauenly
meditation
:
What
(
saith
he
)
louest
thou
ô
my
body
?
August
.
Manual
.
cap
.
3●
.
Tom
.
9.
what
desirest
thou
ô
my
soule
?
whatsoeuer
it
is
that
you
loue
and
desire
;
there
shall
you
surely
finde
it
.
If
beautie
delight
thee
,
the
iust
shall
shine
like
the
sunne
in
his
brightnes
;
if
such
swiftnes
,
power
,
and
freedome
of
the
body
that
nothing
can
hinder
or
resist
,
wee
shall
bee
like
the
holy
Angels
;
if
a
life
long
and
healthie
,
there
is
eternall
health
,
and
healthfull
eternitie
;
if
satietie
,
wee
shall
be
satisfied
with
Gods
image
when
hee
appeareth
;
if
melodie
,
there
shall
be
a
full
quire
of
Saints
and
Angels
singing
praises
vnto
God
;
if
pleasure
,
God
will
make
vs
drinke
of
the
riuer
of
his
delights
;
if
wisedome
,
we
shall
be
taught
of
God
;
if
friendship
,
we
shall
loue
God
more
then
anything
,
and
our
neighbours
as
our selues
;
if
concord
,
it
shall
be
our
meate
and
drinke
,
to
haue
one
minde
and
one
will
,
because
we
shall
all
be
conformable
to
the
will
of
God
;
if
power
,
we
shall
be
omnipotent
in
our
will
,
because
it
is
also
Gods
will
;
if
we
take
pleasure
in
honour
and
riches
,
God
will
make
his
good
and
faithfull
seruants
rulers
ouer
much
,
&
they
shall
be
the
sons
of
God
and
heires
of
his
kingdom
:
finally
,
if
we
desire
true
securitie
,
we
shall
be
so
sure
that
we
shall
neuer
lose
these
ioyes
,
as
we
are
sure
that
we
would
not
willingly
be
depriued
of
thē
,
neither
wil
our
louing
God
,
who
prouided
for
vs
these
ioyes
when
we
were
strangers
&
enemies
,
take
thē
away
from
vs
against
our
wils
,
being
reconciled
,
and
become
his
friends
.
In
a
word
,
so
many
and
excellent
shall
these
ioyes
of
heauen
be
,
that
the
heart
of
man
shall
not
be
able
to
containe
and
comprehend
them
;
for
we
shall
haue
abundant
ioy
and
glorie
within
vs
,
and
round
about
vs
;
and
because
we
cannot
compasse
them
,
being
infinite
and
incomprehensible
,
they
shall
inclose
and
compasse
vs.
Vnto
which
(
as
some
thinke
)
our
Sauiour
in
the
parable
alludeth
;
for
whereas
in
this
world
Hoc
gaudium
iusti
intrare
scrihuntur
,
quia
ineffabile
gaudium
non
capientes
in
eo
quodammodo
obuoluuntur
.
August
.
de
cognit
.
verae
vitae
,
lib
.
cap
.
44.
ioy
is
said
to
enter
into
vs
,
because
it
is
not
so
great
but
that
it
may
easily
be
comprehended
;
he
biddeth
the
faithfull
seruant
to
enter
into
his
masters
ioy
,
because
these
heauenly
ioyes
are
so
ineffable
and
vnconceiueable
,
that
the
Saints
of
God
cannot
containe
them
,
but
are
contained
,
and
on
all
sides
compassed
and
inclosed
with
them
.
No
maruell
then
if
these
ioyes
cannot
in
this
time
of
ignorance
and
miserie
be
expressed
or
conceiued
,
seeing
they
cannot
be
comprehended
when
they
are
enioyed
;
hee
being
infinite
and
incomprehensible
who
is
the
chiefe
cause
and
obiect
of
all
our
ioy
.
Only
they
may
be
darkly
shadowed
by
some
earthly
similitudes
and
resemblances
which
are
within
the
compasse
of
our
capacitie
.
As
for
example
,
some
compare
this
heauenly
happinesse
,
to
the
state
of
such
an
one
,
as
being
vniuersall
Monarch
ouer
the
whole
world
,
should
enioy
a
long
,
peaceable
,
Chrysost
.
in
Hebraeos
cap
.
4.
Homil
.
6.
and
prosperous
raigne
,
without
any
warres
,
care
,
trouble
or
vexation
,
louing
all
,
and
being
beloued
of
all
his
subiects
.
Or
to
an
i●●ginarie
aduancement
of
a
Kings
child
out
of
his
mothers
wombe
to
sit
on
the
throne
of
the
kingdome
,
not
according
to
the
ordinary
maner
,
by
degrees
,
when
he
commeth
to
age
,
but
attaining
vnto
age
and
soueraigntie
together
,
and
all
vpon
a
sudden
.
Or
as
if
a
man
should
in
the
same
houre
lie
in
a
darke
and
noisome
dungeon
,
hungrie
,
naked
,
and
comfortlesse
,
continually
expecting
a
cruell
and
shameful
death
,
and
instantly
be
aduanced
to
a
kingdome
,
and
to
the
fruition
of
al
delights
which
it
could
yeeld
him
.
Others
expresse
them
by
making
a
proportionable
comparison
betweene
the
mothers
wombe
,
the
world
,
and
the
kingdome
of
heauen
:
namely
,
that
this
heauenly
kingdom
as
much
exceedeth
this
world
in
glory
,
beauty
,
&
variety
of
al
delights
,
as
the
world
herein
excelleth
the
mothers
wombe
;
in
which
comparison
if
there
be
any
disproportion
,
it
is
because
our
heauenly
ioyes
being
infinite
and
without
the
mixture
of
any
miserie
,
doe
by
innumerable
degrees
excell
the
pleasures
and
maiestie
of
the
world
,
more
then
the
world
excelleth
that
darke
and
close
prison
of
the
mothers
belly
.
By
all
which
it
appeareth
that
these
heauenly
ioyes
be
vnspeakable
,
§.
Sect
.
4.
That
there
are
diuers
degrees
of
glorie
and
happines
in
the
kingdome
of
heauen
:
first
proued
by
testimonies
of
Scriptur●
.
and
in
themselues
infinite
and
incomprehensible
,
but
yet
in
respect
of
vs
who
shall
enioy
them
there
are
(
I
take
it
)
diuers
degrees
of
them
.
For
whereas
in
these
heauenly
ioyes
there
are
two
things
to
be
considered
;
the
first
is
the
cause
or
obiect
of
this
ioy
and
happinesse
;
the
other
the
application
,
comprehension
,
and
fruition
of
them
:
it
is
true
in
the
former
respect
,
one
cannot
be
more
happie
and
blessed
then
another
,
because
al
shal
inioy
God
,
as
their
summum
bonum
,
and
chief
good
,
and
those
heauenly
ioyes
which
he
will
communicate
vnto
them
;
but
in
respect
of
the
other
,
there
are
diuers
degrees
,
as
one
more
then
another
is
more
capable
and
comprehensiue
of
this
infinit
goodnesse
,
whereby
he
is
fitted
and
disposed
to
a
more
large
and
perfect
fruition
of
God
,
and
so
becommeth
more
blessed
,
because
hee
more
inioyeth
his
summum
bonum
.
Euen
as
diuers
vessels
being
filled
in
the
same
sea
,
there
is
no
difference
in
the
water
,
wherewith
they
are
filled
,
which
is
sufficient
to
fill
them
,
though
they
were
neuer
so
great
;
but
yet
one
of
them
may
hold
more
then
another
,
according
as
they
exceed
in
bignes
and
largenes
of
capacitie
.
And
this
(
as
I
take
it
)
is
cleere
enough
in
the
Scriptures
.
In
the
twelfth
of
Daniel
it
is
said
,
that
they
that
be
wise
shall
shine
as
the
brightnes
of
the
firmament
,
Daniel
12.
3.
and
they
that
turne
many
to
righteousnes
shall
shine
as
the
starres
for
euer
and
euer
.
Both
which
though
they
be
vnderstood
of
the
same
Preachers
of
righteousnesse
which
shall
conuert
men
to
the
faith
,
and
therefore
there
is
no
comparison
made
betweene
the
wise
,
and
such
as
conuert
others
,
not
betweene
the
brightnes
of
the
firmament
,
and
the
brightnes
of
the
starres
;
yet
I
doubt
not
,
that
in
both
these
they
are
preferred
before
other
men
,
who
haue
not
that
excellencie
of
wisedome
,
and
fruites
of
their
ministerie
;
and
that
it
is
the
meaning
of
the
holy
Ghost
there
to
shew
,
that
as
they
excell
others
in
these
gifts
and
fruitfull
labours
,
so
also
they
shall
excell
them
in
glorie
and
happines
.
The
Apostle
also
seemeth
to
signifie
this
,
where
hee
saith
,
that
as
there
is
another
glorie
of
the
Sunne
,
and
another
glorie
of
the
Moone
,
and
1.
Cor
.
15.
41.
42
another
glorie
of
the
Starres
,
one
Starre
differing
from
another
Starre
in
glorie
:
so
also
is
the
resurrection
of
the
dead
.
Againe
,
our
Sauiour
Christ
appropriateth
this
to
his
Apostles
as
a
speciall
priuiledge
and
prerogatiue
in
regard
of
the
dignitie
of
their
office
,
their
paines
,
and
faithfulnes
,
that
they
shall
sit
vpon
twelue
thrones
,
and
iudge
the
twelue
tribes
of
Israel
.
Matth
.
19.
28.
1.
Thess
.
2.
19.
And
the
Apostle
seemeth
to
speake
of
a
peculiar
crowne
laid
vp
for
him
in
regard
of
his
extraordinarie
sufferings
and
labours
.
Finally
,
whereas
the
Scriptures
promise
not
onely
eternall
life
in
generall
to
all
the
faithfull
,
but
also
speciall
wages
and
rewards
according
to
their
workes
,
and
that
faithfull
seruice
which
they
haue
done
vnto
God
,
thereby
it
appeareth
that
according
to
the
measure
of
our
graces
and
obedience
in
this
life
,
wee
shall
haue
a
proportionable
degree
of
glorie
in
the
life
to
come
.
Vnto
these
testimonies
we
might
adde
diuers
reasons
;
as
§.
Sect
.
5.
Diuers
reasons
to
proue
that
there
are
diuers
degrees
of
glory
,
and
some
obiections
answered
.
first
,
seeing
the
Lord
doth
in
this
world
giue
his
gifts
and
graces
in
a
diuers
and
vnequal
proportion
,
to
some
a
greater
,
and
to
others
a
lesse
measure
,
it
is
more
then
probable
that
he
wil
accordingly
giue
vnto
the
Saints
a
diuers
measure
and
proportion
of
glorie
and
felicitie
,
in
the
kingdome
of
heauen
,
when
as
he
wil
reward
and
crowne
these
his
gifts
according
to
his
gratious
and
free
promises
:
and
this
our
Sauiour
Luke
19.
16.
17.
Christ
seemeth
to
intimate
in
the
parable
:
where
the
Lord
maketh
his
faithful
seruant
,
who
by
wel
vsing
his
ten
talents
had
gained
other
ten
,
ruler
ouer
ten
cities
;
and
according
to
the
same
proportion
,
he
giueth
vnto
him
,
who
with
his
fiue
talents
had
gained
fiue
more
,
the
gouernment
of
fiue
cities
.
Againe
,
the
punishments
of
the
wicked
and
reprobate
shal
be
diuers
in
their
measure
and
proportion
,
according
to
the
qualitie
of
their
sinnes
;
in
which
respect
our
Sauiour
Christ
saith
,
that
it
shal
be
easier
for
Sodom
and
Gomorrah
in
the
Matth
.
10.
15.
day
of
iudgement
,
then
for
that
citie
which
contemneth
the
preaching
of
the
Gospel
;
and
for
Tyre
and
Sidon
,
then
for
Corazin
and
Bethsaida
,
who
were
not
conuerted
by
Christs
doctrine
&
miracles
.
For
whereas
it
may
be
obiected
,
that
the
reason
followeth
not
,
because
the
wicked
are
punished
for
their
sinnes
,
but
the
faithful
are
not
saued
for
their
merits
,
but
by
the
obedience
,
righteousnesse
,
and
death
of
Christ
,
which
equally
appertaineth
to
al
the
faithful
:
To
this
I
answere
,
first
,
that
God
hath
not
only
in
general
promised
vnto
all
euerlasting
life
,
for
the
death
and
merits
of
Christ
,
but
also
that
he
will
of
his
free
grace
,
and
infinit
bountie
reward
men
according
to
their
own
works
which
they
haue
done
in
the
flesh
;
for
so
the
Apostle
saith
,
that
we
must
all
appeare
before
2.
Cor
.
5.
10.
the
iudgement
seate
of
Christ
,
that
euery
man
may
receiue
the
things
which
are
done
in
his
bodie
,
according
to
that
he
hath
done
,
whether
it
be
good
or
euill
.
Secondly
,
howsoeuer
euerlasting
life
belongeth
to
al
them
who
haue
their
part
and
interest
in
the
death
and
obedience
of
Christ
,
yet
for
as
much
as
these
are
diuersly
applied
,
by
some
more
weakely
,
by
others
more
strongly
,
according
to
the
diuers
measure
and
degree
of
their
faith
;
so
answerabiie
these
diuers
degrees
,
shal
haue
diuers
rewards
,
and
a
different
measure
of
glorie
fitted
vnto
them
:
for
as
al
the
faithful
haue
their
part
in
Christ
,
and
one
and
the
same
Sauiour
equally
belongeth
to
them
al
,
but
in
respect
of
the
application
(
howsoeuer
he
is
truly
applied
to
all
)
yet
all
apprehend
him
not
alike
,
but
some
weakely
by
their
little
faith
,
and
others
more
strongly
by
their
ful
perswasion
;
and
according
to
their
strength
of
apprehension
,
and
diuers
measure
of
faith
,
bring
forth
proportionable
fruits
of
good
workes
,
godlinesse
,
and
righteousnesse
in
their
liues
and
conuersations
:
so
in
like
manner
al
the
faithful
haue
the
same
ioyes
of
heauen
common
to
them
al
;
but
yet
in
regard
that
those
who
haue
had
a
greater
measure
of
faith
,
and
other
sanctifying
gifts
and
graces
on
the
earth
,
shal
answerablie
haue
a
more
large
&
strong
apprehension
of
these
ioyes
,
and
haue
as
it
were
a
greater
and
more
ample
capacitie
to
receiue
and
containe
them
,
there
shal
be
diuers
degrees
of
glory
and
happines
:
euen
as
those
who
are
at
one
feast
or
banquet
,
haue
all
the
same
meate
and
dainties
set
before
them
,
but
yet
haue
different
degrees
of
comfort
and
fruition
in
feeding
on
them
,
according
to
the
goodnesse
or
weakenes
of
their
stomackes
;
in
which
respect
though
al
be
equally
satisfied
,
yet
he
who
hath
the
sharper
appetite
,
and
stronger
digestion
,
hath
the
largest
share
,
and
the
fruition
of
it
with
most
pleasure
and
delight
.
Finally
,
in
the
inchoation
and
beginning
of
our
glorification
,
which
is
in
this
life
,
when
as
being
sanctified
we
are
endued
with
peace
of
conscience
,
and
ioy
in
the
holy
Ghost
,
there
are
diuers
degrees
of
grace
,
holinesse
,
and
spirituall
ioy
and
comfortt
,
some
hauing
a
greater
,
and
some
a
lesse
measure
;
and
therefore
the
Lord
being
constant
,
vniforme
,
and
immutable
in
his
courses
and
proceedings
,
we
may
conclude
,
that
he
wil
obserue
the
same
tenure
in
accomplishing
and
perfecting
our
glorification
,
giuing
vnto
those
a
greater
measure
,
and
higher
degree
of
glorie
and
happines
in
his
kingdome
,
who
in
this
life
had
the
greatest
beginning
,
and
largest
proportion
of
grace
and
sanctification
.
But
against
this
is
obiected
the
parable
of
the
labourers
in
the
vineyard
,
where
all
are
said
to
haue
equality
of
reward
,
and
the
last
as
well
as
the
first
to
haue
receiued
a
penic
.
To
which
I
answere
,
that
the
scope
of
this
parable
is
not
to
shew
,
that
there
shal
be
equalitie
of
rewards
in
the
kingdome
of
heauen
,
but
that
God
in
his
inf●●t
mercle
wil
giue
vnto
those
who
are
called
at
the
last
houre
euerlasting
life
,
as
wel
as
vnto
them
who
are
first
called
;
therefore
those
who
are
first
called
,
haue
no
cause
to
triumph
and
insult
ouer
those
who
are
called
last
:
but
hereupon
it
followeth
not
,
that
because
they
haue
the
same
kingdome
,
glorie
,
and
happinesse
,
therefore
they
shal
haue
the
same
degree
;
seeing
we
may
all
haue
the
freedome
and
general
priuiledges
of
the
same
citie
,
and
yet
haue
therein
diuers
offices
and
preferments
.
Al
shal
haue
indeed
the
same
life
,
glorie
and
happinesse
,
in
respect
of
the
obiect
which
is
the
Lord
himselfe
and
the
ioyes
of
heauen
;
but
al
shal
not
(
as
I
haue
shewed
)
haue
equal
application
,
apprehension
,
and
capicitie
in
conceiuing
and
comprehending
of
these
obiects
,
by
reason
whereof
one
shal
containe
more
ioy
and
happinesse
then
another
,
though
al
shal
be
full
and
perfectly
replenished
.
Others
obiect
,
that
all
shall
haue
the
fruition
of
our
summum
bonum
and
chiefest
happinesse
;
and
therefore
if
al
haue
the
chiefest
happinesse
,
none
can
be
superiour
vnto
other
.
Vnto
which
the
same
answere
serueth
:
for
al
shal
equally
enioy
the
summum
bonum
,
the
obiect
and
cause
of
our
happinesse
;
but
not
in
equalitie
,
in
respect
of
the
application
and
comprehension
of
this
infinit
good
and
chiefe
happines
,
which
(
as
I
haue
said
)
shal
be
in
diuers
measures
and
degrees
.
Finally
,
whereas
they
obiect
,
if
some
haue
a
greater
measure
of
ioy
and
happines
then
others
,
then
they
shal
want
who
haue
not
so
much
as
they
;
and
wanting
shal
not
be
fully
satisfied
and
contented
,
but
contrariwise
shal
be
apt
to
enuie
those
who
excell
them
,
and
to
wish
their
owne
aduancement
;
al
which
argue
insufficiency
and
imperfection
,
from
which
that
heauenly
happinesse
is
exempted
.
To
this
I
answere
,
that
though
there
be
not
equalitie
of
ioy
,
yet
there
is
sufficiencie
,
seeing
euery
one
shal
be
filled
,
and
haue
as
much
ioy
and
happines
as
he
can
containe
or
yet
desire
;
and
consequently
being
fully
satisfied
and
contented
they
shal
not
enuie
any
superiour
,
or
desire
to
change
.
For
as
a
lesser
por
needeth
not
,
nor
(
if
it
had
reason
)
would
desire
,
to
haue
as
much
powred
into
it
,
as
into
a
greater
,
because
it
is
insufficient
to
containe
it
,
and
being
full
,
the
ouer
plus
would
but
spill
and
run
ouer
;
and
as
no
man
,
but
a
glutton
,
being
filled
and
satisfied
at
a
daintie
banquet
,
would
enuie
his
fellow
because
his
stomacke
containeth
more
;
and
none
but
a
foole
,
being
of
a
low
stature
would
once
desire
to
be
apparelled
in
the
cloths
of
a
taller
man
,
but
rather
such
as
are
fit
for
his
own
personage
;
so
euery
Saint
being
filled
and
fitted
with
a
sufficient
measure
of
glorie
and
happines
,
is
wel
contented
with
his
estate
,
and
desireth
not
such
a
proportion
as
is
vnmeete
and
vnfit
for
him
.
Againe
,
being
fellow-members
of
the
same
bodie
,
whereof
Christ
Iesus
is
the
head
,
we
shal
be
content
with
that
proportion
of
glory
and
happines
,
which
is
fit
for
vs
in
our
seuerall
places
,
as
being
most
comely
and
conuenient
both
for
the
part
it selfe
,
and
for
the
whole
body
;
for
as
the
members
of
the
naturall
bodie
are
contented
with
their
owne
beautie
,
proportion
,
and
place
;
because
if
they
should
be
greater
or
lesser
,
higher
or
lower
,
or
not
themselues
,
but
the
same
with
others
,
or
finally
any
other
way
disposed
,
then
as
they
are
in
their
owne
nature
and
creation
,
it
were
vnto
themselues
a
deformitie
,
and
would
make
the
whole
bodie
monstrous
;
and
therefore
the
hand
or
foot
,
desire
not
to
be
the
head
or
heart
,
nor
enuie
vnto
them
their
greater
honor
and
dignity
:
so
the
members
of
this
heauenly
body
,
are
contented
with
that
they
are
,
and
desire
to
be
no
other
,
nor
enuie
their
superiours
in
glorie
,
their
greater
aduancement
;
because
al
haue
receiued
such
a
measure
of
glory
as
is
most
conuenient
and
comely
,
both
for
themselues
,
and
for
the
glorious
perfection
of
the
whole
body
;
and
to
be
higher
or
lower
then
Gods
wisdome
hath
disposed
of
them
,
would
but
deforme
and
disgrace
the
whole
,
and
euery
seuerall
part
.
Finally
,
though
there
be
inequality
of
glory
,
there
can
be
no
discontent
in
any
,
because
he
hath
not
so
much
,
nor
enuy
towards
another
,
because
he
hath
more
;
seeing
like
the
members
of
the
same
bodie
they
receiue
their
greater
excellencie
and
perfection
,
not
for
themselues
alone
,
but
for
the
good
of
all
their
fellow-members
,
and
of
the
whole
bodie
:
and
moreouer
,
because
through
that
perfection
of
loue
which
shall
be
amongst
them
,
they
shall
communicate
with
one
another
in
all
their
happinesse
,
reioycing
as
much
in
their
glory
and
felicity
,
as
in
that
which
they
themselues
haue
receiued
;
therfore
there
can
be
no
place
to
enuie
or
discontent
.
CHAP.
VIII
.
That
heauen
is
a
place
most
glorious
;
and
of
our
blessed
societie
with
the
Saints
,
Angels
,
and
our
Sauiour
Christ
.
ANd
thus
haue
I
(
though
but
in
darke
maner
)
§.
Sect
.
1.
That
the
heauen
of
heauens
shall
bee
the
place
of
our
happines
,
which
is
most
beautifull
and
glorious
.
described
the
ioyes
of
heauen
,
both
which
concerne
the
excellent
condition
of
our
owne
persons
,
and
also
those
things
which
are
about
vs.
Vnto
which
we
may
now
ad
the
excellencie
and
glorious
beautie
of
the
place
where
,
and
of
the
society
with
whom
,
wee
shal
inioy
al
this
happinesse
.
And
first
for
the
place
of
our
happinesse
,
it
is
not
the
earth
,
aire
,
or
firmament
,
wherein
the
starres
are
fixed
,
but
the
heauen
Heb
.
7.
26.
of
heauens
,
or
the
supreme
and
highest
heauen
,
into
which
Christ
as
hee
was
man
ascended
,
and
so
was
made
higher
then
all
the
visible
heauens
,
as
the
Apostle
speaketh
;
2.
Cor
.
12.
2.
which
is
also
that
which
the
Apostle
Paul
calleth
the
third
heauen
,
into
which
he
was
taken
vp
.
Howsoeuer
some
think
that
after
the
resurrection
,
the
blessed
saints
shal
not
be
confined
to
any
place
,
but
haue
the
vse
both
of
heauen
and
earth
for
their
habitation
,
in
both
which
they
shal
enioy
the
presence
of
God
,
and
al
diuine
and
heauenly
happinesse
.
The
which
their
opinion
they
ground
vpon
those
places
of
Scripture
,
where
it
is
not
onely
said
,
that
there
shal
bee
new
a
Esa
.
65.
17.
and
66.
22.
Apoc
.
21.
1.
heauens
and
new
earth
;
but
also
that
therein
shal
dwel
righteousnesse
,
that
is
,
the
holy
and
iust
who
shal
execute
righteousnesse
,
b
2.
Pet
.
2.
13.
and
that
the
saints
being
Apoc
.
5.
10.
made
kings
shal
reigne
vpon
the
earth
.
But
concerning
this
point
I
can
determine
nothing
;
only
let
vs
know
this
to
our
ioy
and
comfort
,
that
wheresoeuer
the
situation
of
this
seat
of
blessednesse
shal
be
,
it
is
certainely
most
glorious
and
maiestical
.
Neither
must
we
thinke
that
the
Lord
hath
onely
prouided
for
vs
goodly
and
rich
furniture
,
but
also
stately
palace●
and
glorious
mansions
.
For
if
earthly
kings
will
haue
habitations
answerable
to
the
greatnes
of
their
maiesty
,
wherein
they
keepe
their
chiefe
residence
;
then
how
glorious
and
ful
of
stately
maiesty
is
this
heauenly
palace
,
which
is
the
chiefe
seat
of
the
King
of
kings
,
where
he
communicateth
himselfe
to
his
chiefe
nobles
and
courtiers
,
the
holy
Angels
,
and
blessed
Saints
?
But
hard
and
impossible
it
is
to
describe
in
a
liuely
maner
,
the
excellencie
and
statelinesse
of
this
glorious
mansion
,
and
city
of
the
saints
,
in
al
the
particulars
thereof
;
only
this
we
may
conclude
,
that
it
is
;
first
,
of
most
large
and
almost
infinite
extent
and
circuit
,
seeing
it
is
to
be
the
seat
and
habitation
of
innumerable
Saints
and
Angels
,
vnto
the
maiesty
whereof
is
required
that
it
be
most
ample
and
spatious
,
that
they
may
haue
liberty
and
roome
enough
.
For
as
it
is
one
part
of
the
wickeds
disgrace
and
punishment
,
that
they
shal
be
thrust
together
in
a
straite
roome
,
and
like
stincking
tares
and
noisome
weeds
bee
crusht
together
,
and
tied
in
Ma●
.
13.
30.
bundles
that
they
may
bee
cast
into
the
fire
:
so
contrariwise
it
is
more
then
probable
,
that
the
seat
of
the
blessed
is
most
ample
and
spatious
,
that
so
it
may
bee
the
more
glorious
,
stately
,
and
magnificent
.
And
this
appeareth
also
by
euidence
of
reason
:
for
if
the
visible
heauens
be
so
many
and
innumerable
degrees
greater
then
the
earth
;
then
how
much
more
ample
and
spatious
is
the
heauen
of
heauens
,
which
doth
inclose
and
compasse
them
;
as
they
doe
the
aire
and
earth
?
Secondly
,
we
may
be
assured
that
this
place
is
most
holy
and
pure
,
seeing
it
is
the
seat
,
not
only
of
the
holy
Saints
and
Angels
,
but
also
of
the
Lord
,
who
is
holinesse
it selfe
.
For
if
that
place
of
his
temporall
and
momentanie
presence
,
when
as
he
appeared
vnto
Moses
,
was
holy
;
how
much
more
holy
Exod
.
3.
5.
are
the
heauens
,
which
is
the
place
of
his
continuall
residence
?
In
respect
of
which
purity
and
holinesse
it
wil
not
admit
of
any
impure
guest
;
for
as
it
is
said
,
no
vncleane
thing
shall
enter
in
thither
,
neither
whatsoeuer
worketh
abomination
Apo●
.
21.
27.
and
lies
.
Finally
,
we
may
be
assured
though
wee
cannot
describe
it
according
to
it
worth
and
excellencie
,
that
it
is
a
place
most
glorious
and
maiesticall
.
For
if
the
Tabernacle
when
God
gaue
some
such
visible
signes
of
his
presence
,
as
the
people
in
their
frailty
and
mortality
were
capable
of
,
was
filled
with
glory
;
how
ful
of
glory
and
maiesty
are
the
Exod
.
40.
34.
highest
heauens
,
where
God
keepeth
his
chiefe
residence
,
and
manifesteth
his
glory
and
greatnesse
,
in
a
farre
greater
measure
to
his
Saints
and
Angels
,
which
are
incorruptible
and
immortal
?
And
this
royal
excellency
being
in
it selfe
ineffable
and
vnconceiueable
;
the
Apostle
describeth
according
Apoc
.
21.
10.
11.
to
our
weake
capacitie
,
by
such
visible
and
earthly
things
as
are
most
precious
and
glorious
.
And
first
he
saith
,
that
this
new
Ierusalem
and
city
of
God
,
is
ful
of
Gods
glory
,
and
her
shining
like
vnto
a
stone
most
precious
,
and
as
a
Iasper
stone
,
cleere
as
crystal
:
that
it
hath
a
wall
great
and
high
,
and
twelue
gates
,
and
at
the
gates
twelue
Angels
;
that
it
is
both
in
length
and
in
bredth
twelue
thousand
furlongs
;
that
the
building
of
the
wall
of
it
was
of
Iasper
,
and
the
city
of
pure
gold
,
like
vnto
glasse
,
cleere
and
transparent
,
pure
and
glorious
:
that
the
foundations
of
the
wall
of
the
city
are
garnished
with
all
maner
of
precious
stones
:
the
first
foundation
of
Iasper
,
the
second
of
Saphire
,
the
third
of
Calcedonie
,
the
fourth
of
an
Emerald
,
the
fifth
of
a
Sardonyx
,
the
sixth
of
a
Sardius
,
the
seuenth
of
a
Chrysolite
,
the
eight
,
of
a
Beryl
,
the
ninth
of
a
Topaz
,
the
tenth
of
a
Chrysoprasus
,
the
eleuenth
of
a
Iacynth
,
the
twelfth
of
an
Amethyst
.
That
the
twelue
gates
were
twelue
pearles
,
and
euery
gate
of
one
pearle
,
and
the
street
of
the
city
pure
gold
,
and
like
shining
glasse
.
All
which
if
it
be
to
bee
vnderstood
(
as
some
would
haue
it
)
of
the
glory
of
the
Church
here
on
earth
,
when
as
Iewes
and
Gentiles
shal
be
ioined
together
before
the
comming
of
Christ
to
iudgement
;
it
is
no
lesse
forcible
to
proue
that
the
heauen
of
heauens
is
a
place
most
glorious
;
for
if
there
be
such
glory
,
beautie
,
and
maiesty
in
the
Church
militant
,
how
innumerable
degrees
shal
it
be
increased
and
inlarged
in
the
Church
triumphant
?
if
there
be
such
excellency
to
be
seene
on
earth
,
what
shal
wee
thinke
of
the
heauen
of
heauens
?
And
surely
,
if
these
outcases
of
this
emperial
heauen
,
the
starrie
firmament
,
daily
subiect
to
our
view
,
bee
so
glorious
?
how
much
more
maiestical
is
that
place
reserued
for
Gods
saints
?
If
the
roofe
of
our
prison
and
earthly
habitation
be
so
curiously
vaulted
,
and
so
richly
garnished
and
bespangled
with
bright
shining
lights
,
and
beautiful
starres
;
what
workmanship
,
what
maiesty
,
and
incomparable
excellency
may
we
expect
in
the
palace
of
the
great
king
,
and
the
heauenly
habitation
of
the
Saints
and
Angels
?
If
the
very
porch
and
first
entrie
bee
so
stately
and
glorious
;
how
full
of
maiesty
,
beautie
and
glory
,
are
the
chiefe
roomes
,
and
the
presence-chamber
of
this
great
and
glorious
monarch
of
heauen
and
earth
.
Vnto
this
glory
and
happinesse
of
the
place
,
we
may
adde
§.
Sect
.
2.
Of
the
great
felicity
which
we
shall
haue
in
the
society
of
the
saints
and
Angels
.
Mat
.
8.
11.
that
felicity
,
ioy
and
contentment
which
wee
shal
take
in
our
companie
;
for
first
,
wee
shall
haue
the
societie
and
fellowship
of
the
Saints
and
blessed
Angels
,
according
to
that
of
our
Sauiour
Christ
,
many
shall
come
from
the
East
and
West
,
and
shall
sit
downe
with
Abraham
,
and
Isaac
,
and
Iacob
,
in
the
kingdome
of
heauen
.
And
because
there
shal
bee
perfect
loue
and
charity
among
vs
,
euery
one
louing
another
as
themselues
,
and
reioycing
as
much
in
their
happinesse
and
felicity
as
in
their
owne
;
hereof
it
wil
come
to
passe
that
according
to
the
innumerable
number
of
the
Saints
and
Angels
,
so
infinitely
shall
our
ioyes
be
doubled
and
redoubled
;
and
that
which
one
hath
not
of
this
glory
and
happinesse
in
himselfe
,
because
he
is
not
capable
of
it
,
hee
shall
inioy
it
through
his
perfect
loue
in
the
rest
of
this
holy
and
heauenly
society
;
they
being
mutually
one
to
another
storehouses
and
treasuries
of
these
euerlasting
ioyes
,
to
keepe
for
their
vse
and
comfort
,
that
which
themselues
cannot
containe
and
comprehend
.
So
that
this
ioy
of
loue
and
perfect
charity
,
shall
infinitely
exceed
al
other
heauenly
ioies
which
belong
peculiarly
vnto
any
one
;
seeing
therby
euery
one
perfectly
enioyeth
all
the
happinesse
and
blessednes
of
the
whole
society
of
the
Saints
and
Angels
,
whose
glory
as
it
is
most
excellent
,
so
their
number
numberlesse
.
Now
if
these
heauenly
ioyes
bee
so
vnspeakeable
and
so
incomprehensible
in
euery
one
,
that
he
can
scarce
containe
them
,
how
shall
we
be
ranished
with
ioy
and
delight
,
when
wee
shall
communicate
in
the
glory
and
happinesse
of
so
great
a
multitude
?
And
if
there
be
such
ioy
and
sweet
content
on
earth
,
whilest
two
or
three
liuing
in
all
prosperity
,
dearely
loue
one
another
,
who
notwithstanding
loue
imperfectly
,
and
spend
the
least
part
of
their
time
in
their
mutuall
fellowship
with
their
beloued
friends
;
what
infinite
ioy
and
reioycing
shall
there
be
,
when
all
the
saints
shal
be
ioyned
in
their
hearts
with
the
bond
of
perfect
charity
,
and
in
their
persons
in
a
neere
fellowship
and
society
,
neuer
againe
to
be
separated
and
diuided
?
Neither
shal
heere
(
as
in
the
earth
)
propriety
vnto
these
spiritual
ioyes
,
and
heauenly
treasures
be
any
cause
of
difference
,
by
reason
that
the
ones
hauing
them
,
is
the
cause
why
others
want
them
;
seeing
all
these
vnualuable
riches
,
and
vnspeakeable
happinesse
shal
lie
out
in
common
,
for
the
vse
and
comfort
of
al
the
inhabitants
.
And
as
al
shall
ioyntly
enioy
this
kingdome
of
glory
in
an
holy
communion
,
so
euery
one
shall
enioy
it
wholly
to
himselfe
;
euen
as
the
sun
serueth
for
the
vse
and
benefit
of
the
whole
world
;
&
yet
euery
one
indued
with
sight
inioyeth
it
wholly
,
as
though
no
other
were
partner
with
him
.
And
therfore
because
the
ones
hauing
of
this
heauenly
ioy
and
blessednesse
,
is
so
farre
from
hindring
of
another
,
that
contrariwise
through
that
communion
and
perfect
loue
which
is
amongst
them
,
euery
one
enioyeth
anothers
happinesse
,
and
so
by
this
fellowship
hath
his
ioyes
infinitely
multiplied
;
from
hence
will
spring
vnspeakeable
ioy
in
one
anothers
loue
,
and
vnconceiueable
loue
by
reason
of
this
ioy
.
But
here
it
may
bee
demanded
,
whether
in
this
heauenly
§.
Sect
.
3.
Whether
we
shall
in
heauen
know
one
another
.
societie
,
we
shall
know
euery
one
their
earthly
friends
,
kindred
and
acquaintance
.
To
which
I
answere
,
that
it
were
better
if
we
would
learne
to
know
,
and
to
bee
assured
,
that
wee
our selues
shall
be
happie
members
of
this
heauenly
societie
;
for
what
will
it
profit
a
man
to
know
,
that
the
Saints
shall
haue
this
knowledge
one
of
another
,
if
he
be
ignorant
of
the
meanes
whereby
he
may
come
to
be
in
this
number
?
Secondly
,
I
answer
,
that
if
this
particular
knowledge
,
which
here
we
so
much
desire
,
would
after
that
manner
which
we
desire
it
,
any
whit
aduance
our
ioy
and
heauenly
happinesse
;
then
most
certainely
we
shall
attaine
vnto
it
,
and
shall
euery
man
know
his
neere
&
deare
friends
,
as
wife
,
husband
,
father
,
mother
,
sisters
,
brethren
,
children
,
and
familiar
acquaintance
,
seeing
nothing
shal
be
wanting
to
that
felicitie
and
blessednes
,
which
may
make
it
perfect
and
compleate
;
and
contrariwise
if
it
will
not
,
we
haue
no
reason
greatly
to
desire
it
.
Finally
,
I
answere
more
plainely
and
directly
,
that
in
the
heauenly
ioyes
,
we
shall
all
know
,
and
knowing
loue
one
another
,
but
yet
not
after
a
carnall
and
worldly
manner
.
The
former
point
is
more
then
probable
;
for
being
plentifully
indued
with
Gods
spirit
,
and
hauing
thereby
our
minds
illuminated
with
all
knowledge
and
spirituall
wisdome
,
we
shall
be
inabled
to
know
,
not
onely
those
who
haue
been
formerly
of
our
acquaintance
,
but
euen
strangers
,
whom
we
neuer
saw
.
For
if
Adam
before
the
fall
,
had
his
mind
so
inlightned
with
Genes
.
2.
23.
wisdom
and
knowledge
,
that
he
knew
Eue
,
and
from
whence
she
came
,
at
the
first
sight
;
and
if
the
Apostles
accompanying
Matth
.
17.
4.
Christ
in
his
transfiguration
,
and
hauing
but
a
small
beginning
,
and
a
little
tast
of
their
glorification
,
were
able
thereby
to
know
Moses
and
Elias
,
whom
they
had
neuer
seene
:
And
(
as
some
adde
)
if
Diues
(
as
it
is
in
the
parable
)
knew
Abraham
,
Luk
.
16.
and
Lazarus
in
his
bosome
in
so
great
a
distance
;
then
how
much
more
shall
they
,
who
are
perfectly
glorified
,
and
indued
with
all
knowledge
,
through
the
illumination
of
Gods
holy
spirit
,
know
all
their
friends
and
kindred
,
with
whom
formerly
they
haue
been
acquainted
?
But
yet
this
knowledge
,
both
in
respect
of
the
cause
and
manner
thereof
is
not
worldly
and
carnall
,
neither
shall
we
know
them
by
their
outward
shape
and
fauour
;
for
this
is
impossible
,
in
regard
of
the
great
difference
betweene
a
bodie
mortall
,
and
immortall
,
earthly
and
glorified
,
which
,
as
I
said
,
shall
bee
freed
from
all
blemishes
and
imperfections
,
either
of
age
or
stature
;
nor
by
the
helpe
of
our
naturall
memorie
,
which
in
such
length
of
time
,
and
greatalterations
,
which
in
the
mean
time
shall
happen
,
must
of
necessitie
faile
vs
;
but
by
that
diuine
illumination
of
Gods
spirit
,
which
maketh
acquaintance
and
strangers
all
alike
knowne
vnto
vs.
In
both
which
respects
,
the
Apostle
Paul
saith
,
that
from
henceforth
we
know
2.
Cor
.
5.
15.
no
man
after
the
flesh
;
yea
,
though
we
had
knowne
Christ
after
the
flesh
,
yet
now
henceforth
know
we
him
no
more
.
Whereby
is
meant
,
that
the
knowledge
which
we
haue
one
of
another
,
is
not
in
outward
and
worldly
respects
,
but
diuine
and
spirituall
,
as
we
know
them
in
Christ
,
by
the
inlightning
of
the
spirit
.
And
the
like
also
may
be
said
of
our
loue
towards
them
,
which
shall
no
more
be
,
in
regard
of
our
earthly
kindred
,
acquaintance
and
friendship
,
all
which
shall
be
abolished
,
but
in
respect
that
they
are
the
members
of
Iesus
Christ
,
copartners
of
the
same
ioyes
,
and
fellow
members
vnited
one
to
another
by
the
same
spirit
.
Neither
shall
we
more
reioyce
in
the
societie
of
our
earthly
kindred
and
acquaintance
,
or
better
loue
them
in
these
earthly
respects
;
for
this
would
not
augment
and
increase
,
but
diminish
and
detract
both
from
our
loue
and
ioy
;
seeing
this
shall
be
the
perfection
of
them
both
,
to
be
towards
all
in
the
highest
degree
,
louing
and
reioycing
in
the
happinesse
of
euery
one
of
Gods
Saints
,
much
more
then
the
tenderest
mother
can
loue
her
child
,
or
wife
her
husband
,
and
as
much
as
they
loue
themselues
,
and
reioyce
in
their
owne
happinesse
.
And
if
there
bee
then
any
difference
in
our
loue
,
it
shall
bee
in
diuine
and
spirituall
respects
,
euen
as
our
loue
shall
be
diuine
and
spirituall
,
namely
,
as
we
shall
more
loue
them
,
who
haue
greatest
excellency
of
gifts
,
and
measure
of
glory
,
hauing
a
more
perfect
apprehension
of
God
,
and
that
heauenly
blessednesse
,
and
the
greatest
proportion
of
that
holy
spirit
,
which
shall
be
the
bond
of
our
vnion
,
and
cause
of
our
loue
.
But
as
we
shall
haue
knowledge
of
all
the
blessed
Saints
,
§.
Sect
.
4.
That
it
shall
be
a
great
part
of
our
heauenly
happinesse
to
inioy
the
companie
of
our
Sauiour
Christ
.
and
louing
them
as
our selues
,
shal
haue
great
ioy
in
their
societie
:
so
especially
shall
we
know
our
Sauiour
Iesus
Christ
,
louing
him
aboue
al
the
rest
,
yea
,
and
more
then
we
loue
our selues
,
and
taking
vnconceiuable
ioy
in
that
vnion
and
communion
,
which
we
shall
haue
with
him
,
in
all
that
glory
and
happinesse
,
wherein
he
shall
be
farre
preferred
before
all
the
sonnes
of
men
.
Of
this
speciall
knowledge
of
Christ
,
himselfe
speaketh
.
Father
(
saith
he
)
I
will
that
they
which
thou
hast
Iohn
17.
24.
Vers
.
3.
giuen
me
,
be
with
me
,
euen
where
I
am
,
that
they
may
behold
my
glorie
which
thou
hast
giuen
me
.
Yea
,
in
this
knowledge
of
him
,
he
placeth
a
chiefe
part
of
our
heauenly
happinesse
,
saying
,
Iob
19.
25.
27.
that
it
is
life
eternall
,
to
know
God
,
and
whom
be
hath
sent
●esus
Christ
.
Of
which
happinesse
,
holy
Iob
assureth
himselfe
,
where
he
saith
,
that
he
was
not
onely
sure
that
his
Redeemer
liued
,
but
also
that
he
should
see
and
behold
him
with
his
bodilie
eies
.
By
which
knowledge
of
Christ
,
and
fellowship
with
him
,
we
shall
haue
inestimable
ioy
and
comfort
;
for
if
Iohn
the
Baptist
sprang
for
ioy
in
his
mothers
belly
,
at
the
presence
Luke
1.
14.
of
Christ
in
his
first
conception
;
if
his
earnest
desire
to
see
Christ
in
the
flesh
,
made
old
Simeon
wish
the
prolonging
Luke
2.
29.
30.
of
his
life
;
and
hauing
obtained
his
desire
,
and
seene
Christ
his
saluation
,
was
most
willing
to
depart
in
peace
:
If
the
eies
of
the
disciples
were
blessed
by
Christs
owne
testimonie
,
because
Luke
10.
22.
23.
they
had
seene
that
,
which
many
Prophets
and
Kings
had
desired
to
see
,
and
yet
could
not
,
to
wit
,
the
Sauiour
of
the
world
clothed
with
our
humane
nature
,
and
but
in
the
estate
of
a
seruant
,
despised
of
men
,
and
contemptible
in
the
world
:
And
finally
,
if
Peter
,
Iames
,
and
Iohn
,
seeing
but
some
smal
sparkes
of
his
glorie
and
maiestie
in
his
trans●iguration
,
Matth
.
17.
4.
were
so
rauished
with
delight
,
that
setting
aside
all
worldly
desires
,
they
wished
only
the
continuance
of
this
ioy
;
then
what
inestimable
pleasure
,
comfort
,
and
reioycing
shall
wee
haue
,
when
we
shal
continually
behold
our
Sauiour
Christ
in
his
glorie
and
maiestie
,
adorned
in
his
kingly
attire
,
accompanied
with
his
blessed
Saints
and
Angels
,
and
sitting
at
the
right
hand
of
his
Father
,
like
a
triumphant
conquerour
,
hauing
subdued
and
troden
vnder
foot
all
his
and
our
enemies
?
especially
considering
that
wee
shall
not
be
bare
beholders
onely
of
his
glorie
and
happinesse
,
but
shall
communicate
with
him
,
as
members
of
his
bodie
,
in
all
his
ioyes
,
and
bee
made
partakers
of
all
his
glorie
.
O
what
rauishing
ioy
shall
then
possesse
our
soules
,
when
as
wee
,
who
haue
long
been
contracted
to
our
Lord
and
husband
,
shall
see
that
blessed
time
come
,
when
we
shall
haue
that
roiall
marriage
between
him
and
vs
solemnized
in
the
presence
of
God
and
his
holy
Angels
,
and
shall
haue
the
fruition
of
him
,
and
all
his
happinesse
,
when
as
wee
shall
not
bee
able
to
determine
,
whether
the
glorious
maiestie
,
or
the
vnmatchable
loue
of
our
deare
husband
shall
exceed
one
the
other
?
What
delight
and
comfort
shall
we
then
feele
,
when
wee
poore
contemptible
members
,
base
,
and
inglorious
in
the
world
,
shal
be
vnited
to
our
most
glorious
head
,
Iesus
Christ
,
and
by
vertue
of
this
vnion
with
him
,
shall
also
be
glorified
,
and
communicate
with
him
in
all
his
felicitie
,
and
heauenly
ioy
?
O
how
shall
at
this
day
our
hearts
and
soules
be
able
to
containe
that
pleasure
and
delight
,
when
wee
shall
haue
so
neere
societie
and
fellowship
with
our
blessed
Sauiour
and
Redeemer
,
who
hath
loued
vs
so
dearely
,
that
when
we
were
bankrupts
to
Gods
iustice
,
he
became
our
surety
,
and
discharged
our
debt
to
the
vtmost
farthing
?
when
we
were
enemies
,
he
wrought
our
reconciliation
;
when
wee
were
condemned
,
hee
procured
our
pardon
;
when
wee
were
the
slaues
of
sinne
and
Satan
,
hee
powerfully
redeemed
vs
;
and
when
we
were
in
the
state
of
condemnation
,
and
the
very
firebrands
of
hel
fire
,
he
brought
vs
into
the
state
of
saluation
,
and
made
vs
the
sonnes
of
God
,
and
coheires
with
him
in
all
his
glory
and
heauenly
happinesse
.
All
which
hee
effected
by
humbling
himselfe
to
the
state
of
a
seruant
,
when
he
inioyed
with
his
Father
all
glorie
and
maiestie
,
and
by
suffering
miseries
and
afflictions
,
hunger
,
wearinesse
,
griefe
,
and
worldly
contempt
skornings
,
reuilings
,
buffettings
,
scourgings
;
and
finally
,
that
sharpe
and
shamefull
death
of
the
crosse
,
and
his
Fathers
heauie
displeasure
,
much
more
bitter
and
intollerable
then
all
the
rest
of
his
bodily
sufferings
.
O
how
then
shall
we
reioyce
in
his
loue
,
and
in
louing
him
againe
,
for
all
his
grace
and
goodnes
extended
vnto
vs
?
CHAP.
IX
.
Of
the
fruition
of
God
,
and
of
those
vnspeakeable
ioyas
which
will
arise
from
it
.
ANd
thus
haue
I
shewed
what
inestimable
ioies
§.
Sect
.
1.
That
as
the
Lord
is
the
author
,
so
also
the
chiefe
matter
of
our
heauenly
ioyes
.
are
prepared
for
the
Saints
,
both
in
respect
of
the
things
within
them
,
and
without
them
;
all
which
,
though
they
are
so
great
,
that
the
heart
of
man
cannot
possibly
conceiue
them
;
yet
are
they
all
but
little
or
nothing
,
in
comparison
of
that
incomprehensible
ioy
and
happinesse
,
which
we
shal
haue
in
the
fruition
of
God
himselfe
,
infinite
in
al
goodnesse
and
perfection
;
whereby
wee
shal
for
euer
inioy
his
presence
,
behold
his
face
and
glorie
,
and
bee
vnited
vnto
him
in
a
blessed
&
holy
communion
,
that
so
he
may
become
1.
Cor
.
15.
28.
al
in
al.
Which
ioy
being
like
the
author
and
obiect
thereof
,
infinit
and
incomprehensible
,
it
is
not
to
be
expected
,
that
I
should
in
the
least
measure
,
as
it
is
in
it
owne
nature
,
expresse
it
;
seeing
in
regard
of
it
infinit
perfection
,
the
heart
of
man
cannot
conceiue
the
least
part
thereof
,
much
lesse
his
tongue
or
pen
vtter
it
;
onely
I
wil
content
my selfe
to
haue
shadowed
it
out
in
some
darke
maner
,
and
to
discouer
it
by
the
light
of
the
word
,
as
it
were
a
farre
off
,
expecting
the
ful
reuelation
thereof
in
the
great
day
of
Gods
appearing
.
First
therefore
we
are
to
know
,
that
as
God
is
the
chiefe
author
and
cause
of
all
our
happines
,
electing
vs
to
eternall
life
before
the
world
was
,
creating
vs
vnto
glorie
,
and
graciouslie
affording
vnto
vs
al
the
meanes
of
our
saluation
;
so
also
he
is
the
chiefe
obiect
,
and
(
as
it
were
)
materiall
cause
,
and
substance
,
of
all
our
ioy
and
happinesse
.
And
(
as
one
saith
)
it
is
he
,
both
which
August
.
crowneth
vs
with
a
glorious
crowne
,
and
is
also
himselfe
this
crowne
of
glorie
;
it
is
hee
that
promiseth
,
and
who
is
also
that
which
is
promised
,
he
is
the
rewarder
,
and
hee
also
is
our
reward
.
And
finally
,
he
giueth
vnto
vs
heauenly
happinesse
and
blessednesse
,
and
is
also
this
blessednesse
and
felicitie
it selfe
.
And
thus
the
Lord
promiseth
vnto
Abraham
,
not
onely
that
he
would
reward
him
greatly
,
but
also
that
hee
himselfe
Genes
.
15.
1.
would
be
his
exceeding
great
reward
.
And
holy
Dauid
in
many
Psalm
.
16.
5.
11.
places
calleth
the
Lord
his
life
,
his
light
,
his
glorie
,
his
strength
,
his
portion
,
and
the
lot
of
his
inheritance
:
and
finally
affirmeth
,
that
when
he
should
appeare
,
hee
should
bee
Psalm
.
17.
15.
throughly
satisfied
with
his
image
,
because
in
his
presence
is
fulnesse
of
ioy
,
and
pleasures
at
his
right
hand
for
euermore
.
To
which
purpose
one
saith
,
that
it
shall
be
our
reward
to
see
Bernard
.
meditat
.
deuot
.
cap
.
4.
God
,
to
liue
with
God
,
to
liue
of
God
,
to
be
with
God
,
and
to
be
in
God
,
who
shall
be
all
in
all
;
to
haue
God
,
who
is
the
summum
bonum
,
and
chief
good
;
for
where
the
chief
good
is
,
there
is
the
chiefe
happines
,
the
chiefe
pleasure
,
true
libertie
,
perfect
charitie
,
eternall
securitie
,
and
secure
eternity
;
there
is
true
gladnes
and
reioycing
,
perfect
knowledge
,
al
fulnes
,
and
al
blessednes
;
there
is
peace
,
piety
,
goodnes
,
light
,
vertue
,
honestie
,
the
ioy
of
continual
mirth
,
sweetnesse
,
life
eternal
;
glory
,
praise
,
rest
,
loue
,
and
sweet
concord
.
And
this
(
namely
,
that
God
is
our
summum
bonum
,
and
chief
happines
)
the
very
Heathens
themselues
from
time
to
time
haue
confessed
and
acknowledged
,
as
it
were
easie
to
shew
,
had
not
that
ornament
Morn
.
de
verit
.
relig
.
Christ
.
cap
.
19.
of
true
nobility
,
&
excellent
instrument
of
Gods
glory
,
by
his
learned
labors
shewed
this
at
large
,
and
saued
me
this
labor
.
Now
as
the
Lord
is
our
reward
and
the
perfection
of
our
§.
Sect
.
2.
That
all
ioy
and
happinesse
accompanieth
our
fruition
of
God
,
as
being
the
perfection
and
accomplishment
of
them
all
▪
ioy
and
happines
;
so
we
are
further
to
know
,
that
aboue
all
other
rewards
he
is
most
excellent
;
and
of
all
other
ioyes
,
by
infinit
degrees
most
delightfull
;
for
whereas
other
ioyes
in
heauen
exceedingly
please
,
it
is
he
alone
that
can
fully
content
vs
:
whereas
others
are
inestimable
and
of
great
worth
;
it
is
he
only
who
is
al-sufficient
,
and
being
infinit
in
al
goodnesse
and
perfection
,
doth
giue
vnto
vs
ful
contentment
,
and
compleate
happines
.
And
this
is
that
which
he
himselfe
saith
vnto
Abraham
;
I
am
God
al-sufficient
,
walke
before
me
and
be
Genes
.
17.
1.
thou
vpright
:
and
hereof
it
is
,
that
hauing
promised
in
the
Reuelation
to
him
that
ouercommeth
,
that
he
shall
inherit
all
Apoc
.
21.
7.
things
,
he
sheweth
how
he
shall
be
made
thus
compleate
,
saying
,
I
will
be
his
God
,
and
he
shall
be
my
sonne
.
And
indeed
how
can
he
want
light
,
that
hath
this
Sunne
of
righteousnes
still
shining
vpon
him
?
how
can
he
lacke
warmth
,
who
is
continually
heated
with
the
flames
of
this
diuine
loue
?
how
can
he
thirst
,
who
hath
this
euer-springing
fountaine
which
yeeldeth
streames
of
the
water
of
life
?
And
in
a
word
,
how
can
he
want
any
good
who
enioyeth
the
chiefe
goodnes
,
in
whom
all
vertue
,
knowledge
,
and
whatsoeuer
goodnes
can
be
named
,
or
desired
,
are
most
absolute
,
and
in
all
fulnes
and
perfection
?
For
(
as
one
saith
)
his
diuine
beautie
the
Angels
August
.
de
Triplici
habitac
.
cap
.
4.
wonder
at
,
by
his
power
the
dead
are
raised
,
of
his
wisdome
there
is
no
number
,
or
measure
,
whose
kingdome
knoweth
no
end
,
whose
glory
cannot
change
,
whose
light
so
obscureth
the
Sunne
,
that
in
comparison
thereof
it
is
but
darknes
;
who
in
sweetnes
so
far
exceedeth
honie
,
that
being
compared
,
it
is
as
bitter
as
wormewood
;
whose
face
if
the
damned
soules
could
behold
,
they
would
feele
no
punishment
,
no
griefe
or
heauines
;
whose
presence
would
change
hell
it selfe
into
a
paradise
of
pleasure
and
delight
.
Wherby
it
appeareth
,
August
.
de
Spiritu
&
Anima
.
cap
.
65.
not
only
that
God
is
the
chiefe
and
supreame
cause
and
obiect
of
al
our
felicity
and
blessednes
in
the
kingdome
of
heauen
;
but
also
that
he
is
al-sufficient
to
make
vs
perfectly
happie
,
as
being
our
summum
bonum
,
infinit
in
all
goodnes
and
perfection
.
Now
further
we
are
to
know
,
that
the
fruition
of
this
God
al-sufficient
,
and
our
chiefe
and
supreame
good
,
is
that
which
we
call
blessednes
,
and
our
heauenly
happines
.
Of
which
fruition
of
God
,
there
are
made
three
degrees
,
or
diuers
manners
:
First
when
we
enioy
God
in
his
creatures
;
in
them
seeing
and
vnderstanding
his
wisedome
,
power
,
and
goodnes
,
in
his
creating
,
preseruing
,
gouerning
and
disposing
of
all
the
creatures
in
heauen
and
earth
most
wisely
,
mightily
,
and
gratiously
.
To
which
purpose
the
Psalmist
saith
,
that
the
heauens
declare
the
glorie
of
God
,
and
the
firmament
Psalme
19.
1.
sheweth
the
worke
of
his
hands
:
and
the
Apostle
Paul
more
plainly
affirmeth
,
that
the
inuisible
things
of
God
,
that
is
,
Rom
.
1.
20
▪
his
eternall
power
and
God-head
,
are
seene
in
the
creation
of
the
world
,
being
considered
in
his
workes
.
Secondly
,
we
are
said
to
enioy
him
in
our selues
,
and
that
diuersly
in
respect
of
the
diuers
faculties
of
our
soules
,
as
in
our
vnderstandings
,
when
they
are
enlightned
with
the
beames
of
his
wisdome
,
and
diuine
knowledge
,
whereby
we
are
enabled
to
know
him
,
and
our selues
,
together
with
his
will
and
workes
;
in
our
wils
and
desires
,
when
he
replenisheth
them
with
perfect
iustice
and
righteousnesse
,
whereby
they
are
made
conformable
to
his
will
(
in
which
sense
they
are
pronounced
blessed
,
who
hunger
Matth
.
5.
6.
after
righteousnesse
,
because
they
shall
be
satisfied
)
and
inabled
to
refuse
that
which
God
disliketh
,
and
to
chuse
that
which
he
loueth
.
Finally
,
we
enioy
him
in
our
heart
and
affections
,
when
as
louing
him
aboue
all
,
and
wholly
depending
vpon
his
power
and
goodnesse
,
we
attaine
vnto
peace
and
tranquillitie
of
mind
,
and
are
replenished
with
all
ioy
and
delight
:
in
which
respect
we
shall
be
most
happie
,
when
as
our
knowledge
cannot
puffe
vs
vp
,
by
reason
of
our
righteousnes
,
nor
our
righteousnes
be
distastefull
and
troublesome
by
reason
of
our
ioy
.
And
lastly
,
we
are
said
to
enioy
1.
Cor
.
13.
12.
God
in
himselfe
,
which
of
al
the
rest
is
most
pleasing
and
delightfull
;
when
we
shall
know
him
in
his
persons
,
nature
,
and
attributes
,
not
as
in
this
life
darkely
,
and
through
a
glasse
,
but
as
the
Apostle
speaketh
,
face
to
face
:
for
this
(
as
our
Sauiour
Iohn
▪
17.
3.
saith
)
is
eternall
life
to
know
God
,
and
whom
he
hath
sent
Iesus
Christ
.
Neither
shal
this
fruition
consist
in
a
bare
knowledge
of
God
the
Father
,
his
Sonne
;
and
holy
Spirit
,
but
in
that
communion
which
we
shall
haue
with
them
,
whereby
they
wil
become
vnto
vs
al
in
al
,
as
we
shal
see
hereafter
.
And
that
not
in
a
partie
,
or
imperfect
communion
,
whereby
euery
of
the
Saints
,
should
haue
their
share
in
this
blessed
fruition
;
for
God
is
a
most
perfect
and
indiuisible
essence
,
so
that
they
who
inioy
him
,
inioy
him
wholly
,
without
any
sharing
and
diuision
.
For
as
on
the
earth
,
euery
one
totally
inioyeth
the
light
of
the
Sun
;
and
as
a
speech
made
among
a
multitude
,
is
not
diuided
by
words
and
syllables
,
but
is
wholly
and
intirely
receiued
of
all
the
hearers
:
so
much
more
may
our
God
whose
essence
is
most
simple
,
pure
,
indiuisible
,
and
omnipresent
,
not
filling
one
place
more
then
another
with
his
presence
,
but
all
alike
,
whether
they
bee
neere
at
hand
,
or
more
remote
;
communicate
himselfe
to
bee
inioyed
totally
and
wholly
,
of
all
,
and
euery
of
the
blessed
Saints
.
By
al
which
it
is
cleare
and
manifest
,
that
howsoeuer
there
§.
Sect
.
3.
That
the
fruition
of
God
must
needs
be
the
perfection
of
our
●oy
,
seeing
all
goodnes
,
beautie
and
excellencie
is
contained
,
and
vnited
in
him
.
●imis
est
aua●s
cui
non
suf●icit
Dominus
.
Bernard
.
in
Coena
Domini
Serm
.
7.
are
innumerable
and
inestimable
ioyes
in
heauen
,
yet
the
fruition
of
God
is
the
chiefe
,
and
the
perfection
of
them
all
;
with
which
alone
,
without
all
the
rest
wee
should
bee
most
perfectly
blessed
,
and
without
which
,
though
we
had
all
the
other
,
our
happines
should
be
maimed
and
imperfect
:
for
inioying
God
infinit
in
all
perfection
,
our
hearts
and
soules
shal
be
fully
satisfied
and
replenished
with
ioy
,
and
(
as
one
saith
)
he
is
too
too
couetous
,
who
is
not
sufficed
with
the
fruition
of
God
;
and
without
him
,
though
we
had
all
other
ioyes
of
heauen
and
earth
,
there
would
still
remaine
an
emptines
in
the
soule
,
which
would
keepe
v●
from
full
contentment
,
and
make
vs
still
seeke
after
more
happinesse
.
Concerning
the
former
;
how
can
it
be
,
but
there
must
needs
be
perfection
of
ioy
,
where
God
himselfe
our
chiefe
goodnes
shal
be
inioyed
?
for
if
the
beautie
of
vertue
,
being
beheld
and
wel
discerned
,
would
(
as
one
saith
)
stir
vp
in
vs
,
a
wonderful
loue
Plato
.
and
admiration
of
it
;
how
much
more
wil
the
sight
and
fruition
of
God
doe
this
,
who
is
the
fountaine
of
all
vertue
and
goodnes
,
infinit
in
all
glorie
and
perfection
?
If
the
Queene
of
Saba
thought
Salomons
seruants
happie
,
because
they
alwaies
1.
King
.
10.
8.
stood
before
him
,
and
heard
his
wisdome
;
how
much
more
blessed
are
they
,
who
enioy
Gods
presence
for
euermore
,
who
being
a
boundlesse
ocean
of
wisdome
,
from
which
those
little
drops
distilled
,
can
neuer
be
drie
,
but
shal
continually
haue
riuers
and
streames
of
diuine
prudence
flowing
from
him
?
If
Moses
attained
vnto
an
extraordinarie
measure
Exod
.
33.
22.
23.
of
ioy
and
happines
,
when
he
was
admitted
to
see
Gods
hinder
parts
,
and
some
small
beames
of
his
infinit
glory
and
maiestie
;
how
happie
and
blessed
shall
we
be
,
when
we
shall
be
admitted
into
his
glorious
presence
,
and
continually
see
him
face
to
face
?
If
we
so
much
desire
to
see
,
and
see
with
ioy
and
admiration
,
men
who
are
excellent
in
any
kind
,
as
those
who
are
exceeding
wise
,
valorous
,
strong
,
beautifull
,
learned
,
or
indued
with
some
extraordinarie
parts
,
although
they
be
but
maimed
and
imperfect
;
then
how
shall
we
be
rauished
with
ioy
and
holy
wonder
,
when
we
shal
both
see
and
enioy
God
himselfe
,
in
whom
al
excellencies
do
concurre
,
and
that
infinitly
and
in
all
fulnes
and
perfection
?
If
we
could
find
a
man
in
whom
the
graces
and
good
parts
,
not
only
of
al
other
men
,
but
also
of
al
the
rest
of
the
creatures
,
fully
concurred
,
as
the
faith
of
Abraham
,
the
piety
of
Dauid
,
the
loue
of
Ionathan
,
the
wisdome
of
Salomon
,
the
beautie
of
Absalon
,
the
strength
of
Sampson
,
the
sweetnes
of
odoriferous
flowers
,
the
brightnes
of
the
Sun
,
&c.
who
would
not
admire
his
excellency
,
and
think
himself
happy
,
if
he
might
inioy
his
loue
&
company
?
but
al
the
goodnes
,
beauty
,
excellencie
,
and
perfection
of
all
the
creatures
ioyned
together
,
is
nothing
in
comparison
of
that
,
which
we
shal
see
and
enioy
in
our
al-sufficient
Creator
,
they
being
al
but
little
drops
of
this
euer-springing
fountain
,
smal
sparks
of
this
great
flame
,
&
lesse
thē
a
graine
of
sand
,
in
comparison
of
the
whole
earth
&
heauens
:
seeing
he
hath
in
him
al
beautie
,
glory
,
&
goodnes
,
which
they
haue
but
in
smal
portions
;
he
hath
that
in
al
perfection
,
which
they
haue
imperfectly
,
and
in
some
little
degree
;
&
infinitly
aboue
al
measure
,
wheras
they
haue
it
but
in
their
measure
and
proportion
.
Whereof
it
is
that
what
excellencies
and
good
parts
are
ascribed
to
the
creatures
(
as
we
say
in
the
concrete
)
as
being
properties
and
qualities
of
their
nature
&
substance
,
they
are
al
attributed
vnto
God
in
the
abstract
,
as
being
his
very
nature
it selfe
,
and
of
his
essence
&
being
;
so
the
creatures
are
called
good
,
but
the
Creator
goodnes
it selfe
;
man
is
said
to
be
wise
,
holy
,
iust
,
louing
,
when
as
he
hath
these
graces
&
vertues
imparted
vnto
him
;
but
God
is
wisdome
,
holines
,
iustice
,
loue
,
not
receiuing
them
from
any
other
,
but
hauing
them
eternally
in
his
owne
nature
and
being
.
In
which
respect
it
is
said
,
that
there
is
none
Matth
.
19.
17.
good
but
God
:
that
he
is
1.
Tim
.
1.
17.
only
wise
:
that
there
is
none
1.
Sam
.
2.
2.
holy
as
the
Lord
,
yea
none
besides
him
:
because
none
are
so
in
their
owne
nature
,
and
from
themselues
;
but
what
they
haue
,
they
haue
receiued
it
from
God
.
From
whence
we
may
conclude
,
that
if
there
be
any
beautie
,
excellencie
,
goodnesse
and
perfection
in
the
creatures
,
it
is
infinitly
more
in
the
Creator
,
from
whom
they
first
had
it
:
for
if
he
could
without
impairing
of
his
owne
excellencie
and
substance
,
impart
vnto
his
creatures
,
such
goodnesse
,
beautie
,
and
perfection
,
by
his
sole
word
,
making
them
of
nothing
such
as
they
are
,
and
enriching
them
with
so
many
good
parts
and
properties
,
without
impouerishing
himselfe
,
or
abating
any
whit
of
his
owne
store
;
how
glorious
,
how
gratious
,
how
beautifull
and
infinit
in
all
persection
is
he
in
his
owne
nature
and
essence
,
which
wanteth
nothing
,
though
he
haue
made
his
creatures
to
abound
?
To
this
purpose
the
author
of
the
book
of
Wisdome
saith
:
that
though
they
had
such
pleasure
in
the
beautie
of
their
idols
(
as
the
Sun
,
Moone
,
and
rest
of
the
creatures
)
ye●
should
they
haue
knowne
how
much
more
excellent
he
is
that
Wisdome
13.
3.
4.
5.
made
them
:
for
the
first
author
of
beautie
hath
created
these
things
;
or
if
they
maruelled
at
the
power
and
operation
of
them
,
yet
should
they
haue
perceiued
thereby
,
how
much
he
that
made
these
things
is
mightier
:
for
by
the
greatnes
and
the
beautie
of
the
creatures
,
the
Creator
being
compared
with
them
may
bee
considered
.
For
if
the
singular
parts
of
beautie
and
goodnes
,
being
diuided
and
disperfed
amongst
the
creatures
,
be
so
louely
and
delightfull
;
then
what
admirable
loue
and
delight
shall
we
haue
in
the
chiefe
goodnesse
,
in
whom
alone
they
are
contained
,
compacted
,
and
infinitly
surpaffed
and
excelled
?
if
life
created
be
so
pleasant
,
how
much
more
is
life
the
Creator
?
if
health
be
so
sweete
and
comfortable
,
how
August
.
Medi●at
.
cap
.
18.
much
more
is
he
that
made
health
?
if
wisdome
be
louely
,
consisting
in
the
knowledge
of
things
created
,
how
infinitly
louely
is
that
wisdome
,
which
hath
created
them
all
of
nothing
?
Do
we
therefore
loue
beautie
in
the
creatures
?
we
shal
see
it
infinitely
redoubled
in
the
Creator
,
from
which
crystall
fountaine
these
little
drops
haue
flowed
.
Do
we
loue
vertue
and
goodnes
in
men
?
they
are
infinit
in
the
God
of
vertue
and
goodnes
.
Do
we
delight
in
wisdome
?
he
is
the
God
of
al
wisdome
and
knowledge
,
from
which
great
light
,
men
haue
receiued
these
little
sparkes
.
Do
we
desire
honors
,
riches
,
and
pleasures
?
why
he
is
the
God
of
all
glorie
,
who
satisfieth
and
filleth
all
with
his
hidden
treasures
;
and
in
his
presence
is
fulnesse
of
ioy
,
and
at
his
right
hand
pleasures
for
euermore
.
Psalme
16.
11.
In
a
word
,
whatsoeuer
is
good
,
pleasant
,
and
desirable
in
all
the
creatures
,
it
is
conioyned
and
by
infinite
degrees
surpassed
in
the
Creator
,
from
whom
they
haue
had
all
their
excellencie
,
without
any
diminution
of
his
fulnes
and
perfection
.
And
thus
it
appeareth
,
that
the
perfection
of
our
happinesse
§.
Sect
.
4.
That
al
the
beauenly
ioyes
without
the
fruition
of
God
could
not
make
vs
perfectly
happie
.
consisteth
in
the
fruition
of
our
summum
bonum
,
and
supreme
good
,
which
when
wee
enioy
,
wee
can
want
nothing
,
and
wanting
him
,
can
neuer
be
satisfied
with
al
other
good
.
For
the
heart
and
mind
of
man
is
of
such
large
capacitie
,
that
nothing
can
fill
it
but
hee
who
being
infinite
did
first
make
it
.
And
because
God
alone
is
our
summum
bonum
,
and
the
supreme
end
of
all
our
indeauours
and
desires
;
therefore
if
we
should
inioy
al
the
world
,
and
could
engrosse
all
the
pleasures
of
heauen
and
earth
,
wee
should
not
rest
satisfied
and
contented
,
because
wee
haue
not
attained
vnto
our
end
,
and
that
chiefe
and
supreme
good
at
which
wee
naturally
aime
in
our
desires
.
Againe
,
seeing
none
are
blessed
,
but
those
who
are
perfectly
satisfied
and
contented
,
and
none
thus
satisfied
,
but
they
who
enioy
God
,
their
summum
bonum
,
who
,
as
he
freeth
them
from
all
euill
,
so
also
he
replenisheth
them
with
all
good
;
therefore
without
this
fruition
of
God
,
though
we
should
haue
neuer
so
much
good
,
yet
we
should
not
attaine
vnto
full
happinesse
and
felicity
.
So
one
saith
,
that
whatsoeuer
is
lesse
then
God
,
though
wee
should
August
.
de
cognit
.
verae
vitae
.
cap
.
47.
Quicquid
nobis
adest
praeter
Deum
non
est
dulce
.
Nolumus
omnia
quae
dedit
.
si
non
dat
seipsum
qui
omnia
dedit
.
Aupust
.
in
Psal
.
85
Psal
.
73.
2●
.
Psal
.
144.
15.
receiue
it
for
our
reward
,
wee
should
yet
desire
more
,
and
they
who
haue
not
their
desires
satisfied
,
haue
not
attained
vnto
fulnesse
of
ioy
.
And
therefore
he
concludeth
in
another
place
;
that
whatsoeuer
is
present
when
God
is
absent
,
is
not
sweet
and
comfortable
;
and
that
hee
did
not
desire
any
,
or
all
those
things
which
God
hath
giuen
,
vnlesse
he
who
gaue
them
,
giue
himselfe
also
.
So
that
wee
may
say
with
Dauid
:
Whom
haue
I
in
heauen
but
thee
?
and
I
haue
desired
none
in
the
earth
with
thee
:
and
conclude
with
him
,
that
they
are
truely
blessed
,
not
who
abound
with
worldly
plentie
and
prosperity
,
but
who
haue
Iehouah
to
be
their
God
.
CHAP.
X.
Of
the
vision
and
sight
of
God
,
and
of
that
communion
which
we
shall
haue
with
him
.
ANd
thus
haue
I
generally
shewed
that
God
is
§.
Sect
.
1.
Wherein
the
vision
of
God
chiefly
consisteth
;
and
that
it
is
not
a
darke
sight
,
as
in
this
lif●
,
but
a
cleere
knowledge
of
him
.
the
supreme
cause
and
maine
obiect
of
our
heauenly
happinesse
,
and
that
as
in
the
fruition
of
him
consisteth
our
chiefe
blessednesse
;
so
without
him
we
can
neuer
attaine
to
true
and
compleate
felicity
.
In
the
next
place
let
vs
somewhat
intreate
of
the
speciall
parts
of
this
fruition
;
which
consist
either
in
the
vision
,
sight
,
and
knowledge
of
God
,
or
in
that
communion
which
we
shall
haue
with
him
.
Concerning
the
former
,
wee
are
said
in
heauen
to
enioy
the
vision
of
God
,
and
to
see
him
,
when
wee
haue
not
onely
in
our
vnderstanding
such
a
perfect
and
cleere
knowledge
of
him
,
his
nature
,
attributes
,
person
,
will
,
and
workes
,
as
the
creature
is
capable
of
,
but
when
as
thus
knowing
him
,
our
hearts
and
affections
doe
adhere
vnto
him
,
in
most
seruent
loue
,
reioycing
in
,
and
praising
him
,
and
conforming
our selues
in
all
things
according
to
his
will
.
Neither
are
wee
to
conceiue
,
that
this
vision
is
a
bare
and
naked
sight
and
knowledge
,
but
such
as
is
apprehensiue
and
operatiue
,
both
in
our
affections
and
actions
.
For
so
these
words
of
sense
and
knowledge
do
vsually
in
the
Scriptures
signifie
,
not
a
bare
sight
alone
,
and
naked
knowledge
,
whereby
the
obiect
is
apprehended
in
the
sense
and
mind
,
but
also
the
operations
and
functions
of
the
will
,
heart
,
and
affections
,
together
with
the
effects
and
actions
which
doe
follow
and
accompanie
this
sight
and
knowledge
.
So
Dauid
professeth
that
hee
beleeueth
to
see
the
Psal
.
27.
13.
&
34.
12.
goodnesse
of
the
Lord
in
the
land
of
the
liuing
:
that
is
,
to
haue
the
benefit
and
fruition
of
it
.
And
Christ
saith
,
that
he
who
beleeueth
not
,
shall
not
see
life
;
and
contrariwise
,
that
the
faithfull
Ioh
.
3.
36.
shall
not
see
death
;
whereby
is
ment
,
that
they
should
not
taste
the
ioy
of
the
one
,
nor
these
the
punishment
of
the
other
:
and
elsewhere
,
that
his
sheepe
heare
his
voice
,
that
is
,
beleeue
and
obey
it
,
in
their
heart
,
affections
,
and
conuersation
.
And
thus
also
we
are
said
to
see
God
,
and
to
know
him
,
not
onely
when
in
our
vnderstandings
wee
conceiue
some
bare
notions
of
his
nature
and
attributes
,
but
also
when
we
apprehend
and
receiue
him
into
our
hearts
,
soules
,
and
affectines
,
and
inioying
him
,
doe
reioyce
in
his
fruition
.
Whereby
we
vnderstand
,
not
onely
what
this
heauenly
vision
is
,
but
also
what
is
the
chiefe
obiect
thereof
,
namely
,
the
Lord
himselfe
,
his
nature
,
persons
,
glory
and
maiesty
.
And
this
is
signified
by
the
seeing
of
Gods
face
,
of
which
the
Scriptures
make
mention
.
Thus
the
Psalmist
saith
;
I
will
behold
thy
face
Psal
.
17.
15.
in
righteousnesse
,
and
when
I
awake
I
shall
be
satisfied
with
thine
image
.
So
it
is
said
,
that
the
faithfull
shall
see
Gods
face
,
and
his
Apo●
.
22.
4.
name
shall
be
written
in
their
foreheads
:
and
the
Apostle
Iohn
1.
Ioh
.
3.
2.
affirmeth
,
that
we
shall
see
him
as
he
is
.
In
this
life
,
as
we
doe
receiue
the
first
fruits
of
our
glorification
,
so
answerablie
we
haue
a
vision
and
sight
of
God
;
but
it
is
(
as
the
Apostle
speaketh
)
darke
,
as
though
it
were
through
a
glasse
;
and
that
either
as
wee
see
the
wisedome
,
power
,
and
goodnes
of
God
Rom
.
1.
20.
21.
shining
(
though
dimly
)
in
the
glasse
of
the
creatures
,
which
is
our
naturall
vision
and
seeing
of
him
,
common
vnto
vs
with
the
Gentiles
and
Heathens
:
or
that
symbolicall
sight
and
vision
,
when
as
we
haue
some
small
glimpse
of
his
glory
,
by
some
signes
,
shadowes
,
and
darke
resemblances
;
In
which
kind
Moses
is
said
to
haue
seene
Gods
hinder
parts
,
that
is
,
Exod
.
33.
23.
some
small
signes
and
apparances
of
his
glorious
presence
;
Esay
6
▪
1.
2.
and
Esay
affirmeth
,
that
he
thus
saw
the
Lord
sitting
vpon
an
high
throne
,
and
lifted
vp
,
and
the
lower
parts
thereof
filled
the
Temple
,
and
the
Seraphims
stood
vpon
it
.
Or
finally
,
the
vision
of
faith
,
whereby
we
see
God
in
his
word
,
not
onely
described
vnto
vs
in
his
attributes
and
persons
,
but
also
in
that
liuely
image
of
his
Sonne
,
in
whom
the
glory
of
the
Father
shined
,
both
in
his
heauenly
doctrine
,
and
most
powerful
miracles
.
In
which
sense
Christ
saith
to
Philip
,
he
that
hath
seene
Ioh
.
14.
9.
me
,
hath
seene
my
Father
.
But
in
the
life
to
come
wee
shall
see
God
face
to
face
:
that
is
,
with
a
cleere
and
manifest
knowledge
,
and
not
in
darke
glasses
,
shadowes
,
and
resemblances
:
but
as
he
is
.
Not
that
we
shall
behold
him
in
his
full
quantitie
1.
Ioh
.
3.
2.
which
is
infinite
,
and
therefore
incomprehensible
,
but
so
much
as
the
creature
is
capable
of
;
and
in
his
nature
and
attributes
,
knowing
him
in
his
wisedome
,
power
,
goodnesse
,
iustice
and
the
rest
(
all
shadowes
and
vailes
being
taken
away
)
much
more
perfectly
&
clerely
then
Adam
did
before
his
fal
.
For
as
we
know
men
by
their
faces
,
and
are
able
therby
to
distinguish
them
from
all
others
;
so
by
that
sight
of
God
,
whereby
we
shall
with
the
cleere
eyes
of
our
vnderstandings
know
his
substance
,
nature
,
and
attributes
,
wee
shall
be
able
not
onely
to
know
him
in
himselfe
,
but
also
to
distinguish
him
from
all
the
creatures
.
Whereby
we
are
not
to
conceiue
that
our
knowledge
of
God
in
this
life
,
and
in
the
life
to
come
shall
be
diuers
in
themselues
,
and
differing
in
their
substance
and
essence
,
but
onely
in
degree
and
excellency
;
for
so
the
Apostle
saith
,
that
now
we
know
in
part
,
that
is
,
imperfectly
and
obscurely
,
but
then
face
to
face
.
Whereby
1.
Cor
.
13.
11.
he
signifieth
,
that
this
knowledge
of
God
in
this
life
,
is
a
part
and
beginning
of
the
other
,
and
not
of
a
diuers
kind
and
different
nature
.
And
that
wee
know
and
vnderstand
as
children
:
whereby
is
meant
,
that
as
children
haue
but
a
weake
and
imperfect
knowledge
,
whereby
they
do
but
after
a
childish
maner
conceiue
of
high
matters
,
as
of
kings
,
empires
,
forraine
countries
,
State
affaires
,
when
they
heare
their
parents
talking
of
them
,
sometimes
imitating
them
in
their
words
and
discourses
,
and
not
cleerely
vnderstanding
what
they
say
;
but
when
they
come
to
riper
age
,
they
haue
,
in
substance
indeed
and
nature
,
the
same
vnderstanding
and
knowledge
,
but
in
farre
greater
growth
,
perfection
and
excellency
;
euen
as
they
haue
being
men
;
the
same
bodies
which
they
had
in
their
infancie
,
but
much
more
strong
and
perfect
.
And
as
we
see
the
same
sunne
,
with
the
same
eyes
,
and
after
the
same
mane●
,
through
a
thicke
mist
or
cloud
,
which
we
do
in
a
cleere
day
,
though
much
more
obscurely
and
imperfectly
:
so
shall
we
with
the
same
vnderstandings
,
see
the
same
God
,
after
the
same
spiritual
maner
in
heauen
,
as
we
doe
on
the
earth
,
but
yet
in
respect
of
the
measure
and
degree
,
with
much
more
excellencie
,
cleerenesse
and
perfection
.
For
here
we
fee
God
and
conceiue
of
the
ioyes
of
his
kingdome
,
after
a
simple
,
weake
,
and
childish
maner
,
speaking
of
them
as
wee
haue
heard
and
read
in
the
word
of
our
heauenly
Father
,
and
not
perfectly
vnderstanding
what
wee
say
,
because
wanting
experience
and
perfect
vnderstanding
of
that
which
wee
discourse
of
,
wee
are
notable
to
comprehend
it
.
But
in
the
life
to
come
we
shall
see
God
face
to
face
,
and
know
him
as
wee
are
knowne
,
that
is
,
cleerely
,
experimentally
,
substantially
,
and
essentially
,
without
any
darke
riddles
or
shadowes
of
obscurity
;
without
which
vision
and
knowledge
there
could
be
ho
perfection
of
happinesse
.
For
then
alone
are
we
truely
blessed
,
when
as
wee
haue
our
wils
and
all
our
desires
throughly
satisfied
;
but
it
is
impossible
that
we
should
bee
thus
satisfied
and
contented
,
vnlesse
wee
be
filled
with
this
diuine
nature
,
in
our
vnderstandings
apprehending
,
and
with
our
wils
,
desires
,
and
affections
,
louing
and
imbracing
this
most
perfect
substance
,
and
diuine
essence
;
seeing
(
as
I
haue
said
)
their
capacity
is
so
large
,
that
nothing
but
an
infinite
goodnesse
can
fill
and
satisfie
them
.
Neither
is
it
possible
that
our
minds
should
bee
contented
and
at
quiet
,
when
as
we
see
many
excellent
effects
,
and
doe
not
know
the
more
excellent
causes
,
and
when
as
we
behold
and
know
the
beautifull
creatures
,
and
are
ignorant
,
or
not
throughly
acquainted
with
the
Creator
himselfe
,
of
infinite
more
beautie
and
perfection
.
Whereby
we
are
not
grosly
to
conceiue
,
that
we
shall
see
§.
Sect
.
2.
That
our
vision
of
God
shall
be
spirituall
,
and
how
sar
forth
we
may
be
said
to
see
him
with
our
bodily
eyes
;
and
that
in
him
we
shall
haue
the
knowledge
of
all
diuine
mysteries
.
August
.
epist
.
111.
tom
.
2.
Gods
nature
and
substance
with
our
bodily
eyes
;
for
hee
is
spirituall
and
they
corporall
;
but
with
the
spirituall
,
and
pure
eyes
of
our
minds
and
vnderstandings
shall
wee
behold
this
pure
,
perfect
and
spirituall
substance
;
neither
can
(
as
one
saith
)
the
essence
of
God
bee
seene
with
corporall
eyes
,
for
then
should
he
bee
also
corporall
,
and
visiblie
circumscribed
in
a
space
or
place
,
and
not
incomprehensible
and
omnipresent
,
but
diuisible
and
circumscriptible
:
but
the
inuisible
God
is
seene
inuisiblie
,
that
is
,
by
that
part
of
our
nature
which
is
inuisible
;
to
wit
,
a
pure
and
vndefiled
mind
or
soule
.
Notwithstanding
though
wee
cannot
see
God
essentially
with
our
bodily
eyes
;
yet
shall
we
accidentally
behold
him
in
his
visible
creatures
,
in
whose
glorified
bodies
,
his
glory
,
wisedome
,
and
power
shall
cleerely
shine
.
And
though
wee
cannot
see
the
Deitie
or
diuine
nature
,
because
in
it
owne
essence
it
is
spirituall
and
inuisible
,
yet
shall
wee
see
God
,
in
that
liuely
image
of
his
sonne
and
our
Sauiour
Iesus
Christ
,
who
is
God
and
man
.
In
which
sense
Iob
saith
,
that
he
shall
se●
God
in
his
flesh
,
that
is
,
Christ
Iesus
his
redeemet
,
Iob
19.
27.
and
in
him
as
his
perfect
image
and
liuely
picture
,
in
whom
all
the
fulnesse
of
the
Godhead
dwelleth
bodily
,
as
the
Apostle
Col.
●
.
9.
speaketh
,
shall
wee
see
the
Father
and
his
holy
spirit
.
And
as
we
cannot
in
this
life
see
the
substance
and
essence
of
our
soules
with
our
bodily
eyes
;
but
yet
can
with
them
behold
them
in
the
functions
,
operations
,
and
actions
which
they
exercise
in
the
body
;
so
though
we
cannot
visiblie
and
sensiblie
see
the
inuisible
and
incomprehensible
God
in
his
owne
spirituall
nature
and
being
;
yet
may
wee
behold
him
in
his
creatures
,
exercising
in
them
his
wisedome
,
power
,
and
goodnesse
,
especially
in
that
liuely
character
,
and
perfect
paterne
,
his
son
Iesus
Christ
.
But
our
chiefe
vision
and
knowledge
of
God
shall
be
spirituall
in
our
soule
,
mind
,
and
vnderstanding
,
wherewith
wee
shall
cleerely
behold
Gods
essence
and
nature
,
in
all
his
attributes
and
perfections
,
and
also
his
persons
,
conceiuing
the
great
mysterie
of
the
Trinitie
,
the
Father
,
Son
,
and
holy
Spirit
,
in
the
Vnity
of
their
most
simple
and
vndiuided
nature
;
and
cleerely
knowing
the
eternal
generation
of
the
Son
by
the
Father
,
&
the
proceeding
of
the
holy
Spirit
,
and
what
distinction
and
difference
there
is
betweene
them
.
Then
shal
we
know
how
al
things
in
God
are
one
and
the
same
(
except
only
the
relation
of
the
persons
one
to
another
)
and
that
there
is
no
diuersitie
of
faculties
,
but
one
pure
and
perfect
essence
,
nor
his
wisedome
,
goodnesse
,
iustice
,
mercy
,
and
the
rest
of
the
attributes
different
the
one
from
the
other
,
but
all
one
and
the
same
in
God
,
yea
of
God
,
as
being
all
of
his
essence
and
being
.
Then
shall
we
vnderstand
how
God
is
wholly
euery
where
,
&
yet
without
place
,
great
without
quantitie
,
&
good
without
quality
.
Then
shall
we
know
those
great
mysteries
of
Christs
two
natures
conioyned
in
the
same
person
in
the
hypostaticall
vnion
,
and
of
the
vnion
of
our
bodies
with
our
head
Christ
,
by
the
same
spirit
dwelling
in
vs
;
whereby
wee
become
flesh
of
his
flesh
,
and
bone
of
his
bones
,
though
wee
be
farre
remote
the
one
from
the
other
;
then
shall
we
be
acquainted
with
the
causes
of
Gods
eternall
counsell
in
our
election
,
creation
,
redemption
,
&
in
the
gathering
and
gouerning
of
his
Church
,
with
all
other
his
works
of
wonder
.
Then
shal
we
know
the
spiritual
substances
of
Angels
,
the
nature
,
essence
,
&
beginning
of
our
owne
soules
;
together
with
the
hidden
formes
of
other
creatures
.
In
a
word
,
euery
mysterie
or
secret
whatsoeuer
which
is
profitable
,
and
the
knowledge
therof
by
vs
desired
,
shall
there
be
vnderstood
of
vs
;
seeing
blessednes
consisteth
in
full
contentment
,
and
we
cannot
rest
quiet
&
content
,
vnlesse
our
desires
be
perfectly
satisfied
.
Al
which
excellent
and
bottomlesse
mysteries
shall
not
grow
stale
and
common
vnto
the
Saints
as
soone
as
they
haue
conceiued
them
,
but
for
euer
remaine
new
and
wonderfull
;
neither
shall
they
procure
in
the
beholders
lesse
admiration
and
wonder
after
many
August
.
de
triplici
habitaculo
.
cap
.
4.
6.
thousand
yeeres
beholding
them
,
then
at
their
first
illumination
and
acquaintance
with
them
.
So
that
being
illuminated
with
that
diuine
light
of
Gods
holy
spirit
,
wee
shall
not
only
see
God
,
but
by
him
his
workes
and
creatures
;
and
as
in
this
life
wee
see
God
in
the
creatures
,
so
in
the
life
to
come
,
we
shall
see
the
creatures
in
and
by
God
;
for
then
hee
alone
shall
be
our
sunne
which
shall
giue
vs
all
our
light
,
as
Apoc
.
21.
23.
the
holy
Ghost
speaketh
.
And
as
in
this
world
wherin
things
are
sensible
,
we
haue
our
power
of
seeing
the
creatures
from
the
benefit
of
the
sunne
inlightning
the
ayre
,
and
the
obiect
,
that
we
may
behold
and
discerne
it
;
so
God
the
intelligible
sunne
of
the
world
,
with
the
beames
and
light
of
his
holie
spirit
,
doth
so
illighten
the
minds
of
the
blessed
,
that
thereby
they
are
inabled
to
see
his
owne
face
and
essence
,
will
,
and
counsels
,
with
open
and
cleere
view
,
and
also
his
creatures
and
workes
of
wonder
which
he
hath
made
for
our
delight
and
admiration
,
and
for
his
owne
praise
and
glorie
.
By
all
which
it
appeareth
that
one
of
the
greatest
parts
of
our
heauenly
happinesse
,
consisteth
in
our
vision
and
ioyfull
knowledge
of
God
,
whereby
wee
shall
not
onely
know
himselfe
,
but
his
creatures
and
workes
of
excellencie
,
in
and
by
the
light
of
his
spirit
.
So
our
Sauiour
saith
,
that
the
pure
in
heart
are
Matth
.
5.
8.
blessed
,
because
they
shall
see
God
:
and
that
Ioh
.
17.
3.
eternall
life
consisteth
in
the
knowledge
of
God
,
and
his
sonne
Christ
.
So
the
holy
Apostles
Paul
and
Iohn
,
doe
make
it
a
chiefe
part
of
our
happinesse
,
that
we
shall
1.
Cor
.
13.
12.
see
God
face
to
face
,
know
him
as
we
are
knowne
,
and
1.
Ioh
.
3.
2.
see
him
as
he
is
.
And
the
Prophet
Dauid
saith
,
that
beholding
Gods
face
in
righteousnes
,
he
should
be
Psal
.
17.
15.
satisfied
with
his
image
.
And
hence
it
is
that
our
Sauiour
earnestly
desiring
the
happinesse
of
his
seruants
,
doth
intreate
of
his
Father
,
that
those
whom
he
had
Ioh
.
17.
24.
giuen
him
might
be
with
him
,
and
behold
his
glorie
.
And
this
standeth
with
good
reason
that
this
vision
and
knowledge
of
God
should
be
a
chiefe
and
principall
part
of
our
happinesse
;
first
,
because
our
vnderstanding
being
the
chiefest
facultie
of
the
chiefest
part
of
man
,
it
must
needs
be
a
chiefe
part
of
our
ioy
and
glorie
to
haue
it
satisfied
and
contented
.
But
how
can
it
be
satisfied
,
if
seeing
excellent
effects
,
it
doe
not
see
the
cause
;
and
if
knowing
the
rare
workes
of
God
,
it
doe
not
also
know
the
workman
?
Againe
,
if
there
should
be
in
heauen
no
true
knowledge
of
God
,
there
could
be
no
loue
of
him
,
and
consequently
no
pleasure
and
delight
:
for
howsoeuer
we
may
loue
an
euill
thing
,
yet
wee
cannot
loue
a
thing
vnknowne
;
and
if
wee
doe
not
loue
it
,
we
take
no
comfort
or
ioy
in
the
being
of
it
.
So
that
take
away
knowledge
,
and
take
away
loue
and
delight
;
and
contrariwise
,
presuppose
excellencie
and
perfection
of
the
obiect
,
and
the
greater
our
knowledge
is
,
the
greater
will
be
our
loue
,
the
greater
also
our
pleasure
and
contentment
in
the
fruition
of
it
.
The
other
part
of
our
fruition
of
God
,
is
our
communion
§.
Sect
.
3.
Of
that
communion
which
we
shall
haue
with
God
in
the
kingdome
of
heauen
.
with
him
;
neither
shall
wee
onely
see
and
behold
him
in
all
his
goodnes
,
glorie
,
and
maiestie
,
but
we
shall
also
in
a
most
blessed
manner
be
vnited
vnto
him
,
and
communicate
with
him
in
all
his
happinesse
,
which
is
the
supreme
end
of
our
creation
and
redemption
,
and
the
very
perfection
of
our
glorification
.
For
therefore
did
the
Lord
create
vs
according
to
his
own
image
,
&
conformable
to
himself
in
wisedom
,
righteousnes
and
holines
,
that
he
might
dwell
with
vs
,
&
in
vs
,
as
in
his
holy
temple
and
habitation
,
and
that
wee
might
haue
communion
with
him
in
all
his
excellencies
and
perfections
.
And
when
this
communion
was
dissolued
and
broken
off
by
the
fall
of
our
first
parents
,
and
our
sinnes
had
separated
betweene
our
God
and
vs
,
because
our
bodies
and
Esay
59.
2.
soules
being
corrupted
and
defiled
with
sin
and
wickednes
,
were
more
fit
to
be
the
habitations
and
dwelling
places
of
the
wicked
and
vncleane
spirits
,
then
the
temples
of
the
holy
Ghost
;
then
the
Lord
louing
vs
as
his
creatures
ordained
to
glorie
,
with
an
eternall
loue
,
and
taking
compassion
of
our
miserable
condition
,
sent
his
sonne
into
the
world
to
bee
our
mediatour
,
and
to
repaire
this
communion
betweene
him
and
vs
,
by
taking
our
nature
vpon
him
,
and
vniting
it
to
the
diuine
nature
,
that
so
it
being
vnited
to
his
Deitie
,
and
we
to
his
Humanitie
,
by
this
mediation
and
bond
we
might
be
reunited
vnto
him
,
and
that
much
more
perfectly
then
in
our
first
creation
.
So
that
the
bond
of
our
vnion
with
God
is
our
Sauiour
Christ
,
who
being
God
and
man
,
by
his
humane
nature
assumed
,
vniteth
vs
to
God
,
and
by
his
diuine
nature
assuming
,
vniteth
God
vnto
vs
,
and
by
vertue
of
this
vnion
maketh
vs
partakers
of
God
,
and
to
haue
communion
with
him
in
all
his
goodnesse
and
diuine
excellencies
,
and
to
become
againe
the
habitations
of
God
,
and
the
temples
of
his
holy
spirit
.
Now
the
meanes
whereby
we
are
vnited
vnto
Christ
,
he
becomming
our
head
,
and
we
the
members
of
his
bodie
,
are
not
onely
his
assuming
of
our
nature
,
but
also
our
receiuing
of
his
spirit
,
whereby
being
vnited
vnto
Christ
,
and
becomming
one
with
him
,
as
the
head
&
members
of
the
body
are
one
,
because
they
are
informed
with
the
same
soule
,
wee
are
quickned
thereby
and
doe
liue
the
Gal
.
2.
20.
Col.
3.
3.
4.
life
of
Christ
,
as
the
Apostle
speaketh
.
So
it
is
said
,
that
wee
Ephe
.
2.
22.
are
built
together
to
be
the
habitation
of
God
by
the
spirit
,
that
1.
Cor
.
12.
13.
by
one
spirit
we
are
baptized
into
one
body
,
that
1.
Cor
.
6.
17.
he
who
is
ioyned
with
the
Lord
,
is
one
spirit
with
him
;
and
contrariwise
,
that
Rom
.
8.
9.
he
who
hath
not
the
spirit
of
Christ
,
the
same
is
none
of
his
.
The
which
communion
betweene
God
and
vs
through
Iesus
Christ
,
is
begun
in
this
life
,
truly
,
though
in
respect
of
the
degree
,
it
be
weake
and
imperfect
:
for
as
we
haue
receiued
but
the
first
fruites
of
the
spirit
,
so
wee
haue
but
a
small
and
weake
entrance
into
this
communion
,
and
that
by
certaine
inferiour
meanes
and
instruments
.
For
first
by
baptisme
wee
are
outwardly
and
sacramentally
ingrafted
into
the
body
of
Christ
,
and
after
by
the
preaching
of
the
Gospell
,
made
effectuall
by
the
inward
operation
of
Gods
holy
spirit
,
a
liuely
faith
is
begun
in
vs
,
wherby
we
applie
vnto
our selues
Christ
and
all
his
benefits
,
and
so
haue
communion
and
fellowship
with
him
.
The
which
vnion
and
communion
is
more
and
more
confirmed
by
the
receiuing
of
the
Lords
Supper
,
because
by
it
our
faith
,
which
is
on
our
part
the
bond
thereof
,
is
strengthened
and
increased
.
But
howsoeuer
this
communion
with
God
and
his
sonne
§.
Sect
.
4.
That
our
communion
with
God
shall
be
much
more
excellent
and
perfect
then
it
is
in
this
life
.
Christ
,
be
the
same
in
nature
and
substance
,
with
that
which
we
haue
with
them
in
this
life
,
yet
doe
they
exceedingly
differ
in
the
quantitie
and
degree
,
in
the
inferiour
meanes
which
God
vseth
to
haue
communion
with
vs
,
and
in
the
bond
on
our
part
,
whereby
wee
are
vnited
vnto
Christ
.
For
then
we
hauing
fulnes
of
the
spirit
,
shall
be
fully
and
perfectly
vnited
vnto
our
head
and
Sauiour
,
and
through
him
vnto
God
;
inioying
him
in
a
neere
,
excellent
,
and
vnspeakeable
manner
.
And
whereas
in
this
life
God
communicateth
vnto
vs
himselfe
,
his
mercie
,
and
goodnesse
,
by
inferiour
meanes
,
and
secondarie
causes
;
as
his
spirituall
graces
,
by
the
meanes
and
ministerie
of
his
word
and
Sacraments
;
his
temporall
benefits
tending
to
our
preseruation
,
and
the
maintenance
of
our
liues
,
by
his
creatures
,
as
meate
,
drinke
,
clothing
,
the
sun
,
ayre
,
earth
,
and
the
rest
;
after
this
life
these
inferious
causes
and
meanes
shall
cease
,
and
God
without
them
shall
be
all
in
all
,
supplying
vs
with
all
things
which
we
can
desire
,
immediatly
by
his
owne
al-sufficiencie
,
and
perfecting
our
happinesse
by
himselfe
alone
,
without
any
helpes
or
inferiour
instruments
.
Finally
,
the
bond
of
our
vnion
with
Christ
in
this
Heb
.
11.
1.
life
,
is
a
true
faith
,
which
in
the
life
to
come
shall
cease
,
and
we
shall
be
vnited
vnto
him
,
and
through
him
vnto
God
immediatly
by
his
spirit
,
which
shall
dwell
in
vs.
And
on
our
part
,
in
stead
of
faith
,
we
shal
be
vnited
vnto
the
blessed
Trinitie
,
by
that
perfect
vision
and
knowledge
of
God
,
it
being
the
nature
of
true
and
effectuall
knowledge
,
to
comprehend
and
(
as
it
were
)
to
infold
as
much
as
may
bee
the
obiect
or
thing
knowne
,
either
receiuing
it selfe
,
or
the
species
and
forme
thereof
into
the
mind
and
vnderstanding
:
and
by
that
perfect
loue
,
which
we
shall
haue
of
God
the
Father
,
his
Sonne
,
and
holy
spirit
,
the
nature
whereof
is
,
to
transforme
(
as
much
as
may
be
)
the
party
louing
into
the
thing
beloued
,
and
to
make
all
things
common
betweene
them
.
Whereby
we
may
partly
,
and
in
some
darke
manner
vnderstand
,
what
that
diuine
and
holy
vnion
betweene
God
and
vs
shall
be
in
the
life
to
come
:
namely
,
a
communion
with
God
,
in
all
his
goodnesse
and
perfections
,
through
the
spirit
of
God
dwelling
in
vs
,
vniting
vs
first
vnto
Christ
,
and
in
him
to
God
the
Father
;
and
through
our
knowledge
and
loue
of
God
,
seeing
and
inioying
him
,
whereby
we
shall
become
the
habitations
and
temples
of
the
Deitie
,
in
which
it
will
eternally
dwell
,
and
God
shall
be
come
vnto
vs
all
in
all
,
immediately
quickning
,
preseruing
,
and
glorifying
vs
by
himselfe
,
without
the
helpe
and
ministerie
of
inferiour
meanes
.
And
of
this
vnion
,
the
scriptures
speake
plentifully
.
For
so
the
Apostle
Peter
saith
,
that
we
shall
be
made
partakers
of
2.
Pet
.
1.
4.
the
diuine
nature
.
And
our
Sauiour
Christ
praieth
for
all
his
elect
,
that
they
may
be
all
one
,
as
he
and
his
Father
were
one
:
Iohn
17.
21.
I
pray
(
saith
he
)
for
all
that
shall
beleeue
in
me
,
that
they
all
may
be
one
,
as
thou
O
Father
art
in
me
,
and
I
in
thee
,
euen
that
they
may
bee
also
one
in
vs.
And
in
this
respect
,
they
are
said
to
bee
the
Temples
of
God
,
in
which
he
dwelleth
.
2.
Cor
.
6.
16.
Yee
are
(
saith
the
Apostle
)
the
temple
of
the
liuing
God
;
as
God
hath
said
,
I
will
dwell
among
them
,
and
walke
there
:
I
will
be
their
God
,
and
they
shall
be
my
people
.
So
elsewhere
he
saith
,
that
Ephes
.
2.
22.
we
are
built
together
to
be
the
habitation
of
God
by
the
spirit
.
And
this
is
the
voice
of
God
from
heauen
,
Apoc
.
21.
4.
§.
Sect
.
5.
Of
the
excellent
fruits
which
will
accompanie
our
communion
with
God
;
and
namely
,
that
hee
will
be
vnto
vs
all
in
all
.
Behold
the
Tabernacle
of
God
is
with
men
,
and
he
will
dwell
with
them
,
and
they
shall
be
his
people
,
and
God
himselfe
shall
be
their
God
with
them
.
And
this
is
that
communion
which
the
glorified
Saints
shall
haue
with
God
and
our
Sauiour
Christ
,
the
fruits
and
benefits
whereof
are
infinit
and
inestimable
:
for
communicating
with
God
,
who
is
infinit
in
al
perfections
,
in
his
goodnesse
,
glorie
,
and
excellencie
,
we
shall
abound
with
all
blessings
which
our
hearts
can
desire
,
and
farre
aboue
all
which
we
can
conceiue
;
for
whether
it
be
glory
,
riches
,
pleasures
,
beautie
,
loue
,
wisdome
,
or
whatsoeuer
other
excellencies
we
can
conceiue
,
we
shall
find
them
infinitely
contained
in
the
fountaine
and
treasurie
of
all
goodnesse
.
Againe
,
being
vnited
vnto
God
,
and
communicating
with
him
in
the
vertue
and
power
of
his
holy
spirit
,
we
shall
be
quickned
thereby
,
and
liue
the
life
of
God
,
in
puritie
,
eternitie
,
and
all
perfection
,
not
in
the
quantitie
,
for
God
is
infinit
in
all
good
,
but
〈◇〉
qualitie
and
similitude
,
according
to
our
measure
and
proportion
.
To
which
purpose
one
saith
,
that
,
as
the
soule
is
the
August
.
de
cotnit
.
verae
vitae
,
lib
.
cap
.
31.
Ut
vita
carnis
anima
est
:
ita
vita
beat●
hominis
deus
est
.
Psalm
.
144.
15.
August
.
de
ciuit
.
dei
lib
.
19.
cap
.
26.
1.
Cor
.
15.
23.
life
of
the
bodie
;
so
God
is
the
life
of
the
soule
;
and
as
the
bodie
is
dead
,
when
it
hath
not
the
soule
,
so
the
soule
is
dead
when
it
wanteth
God
.
And
as
the
blind
man
is
said
to
haue
dead
eies
,
when
they
are
depriued
of
light
and
sight
;
so
the
soule
is
dead
,
if
it
doe
not
inioy
God
,
the
life
of
blessednesse
.
Furthermore
by
vertue
of
this
communion
it
commeth
to
passe
,
that
God
al-sufficient
is
vnto
vs
all
in
all
,
as
the
Apostle
speaketh
,
that
is
,
doth
free
vs
from
all
euill
,
and
replenish
and
furnish
vs
with
all
good
,
which
our
hearts
can
desire
,
and
that
immediately
by
himselfe
,
and
not
by
secondarie
helpes
,
and
inferiour
meanes
,
as
he
doth
in
this
life
.
To
which
purpose
elsewhere
he
desireth
,
that
the
Ephesians
might
know
the
loue
of
Christ
,
which
passeth
all
knowledge
;
that
they
might
bee
silled
Ephes
.
3.
19.
with
all
fulnesse
of
God
.
In
this
life
,
God
is
not
thus
al
in
all
,
as
he
will
be
in
the
life
to
come
,
partly
because
he
vseth
for
the
procuring
of
our
good
,
many
meanes
and
instruments
by
which
he
worketh
;
and
partly
because
he
doth
not
giue
vnto
vs
all
things
in
any
excellencie
and
perfection
;
in
which
respect
it
is
truly
said
,
that
Gods
gifts
are
not
now
all
in
all
,
but
Hieron
.
epist
.
37.
ad
Admand
.
presbyt
.
some
in
euery
man
,
as
Wisdome
in
Salomon
,
pietie
in
Dauid
,
patience
in
Iob
,
and
so
in
the
rest
;
but
in
our
heauenly
happinesse
,
when
God
shall
be
all
in
all
,
we
shall
excel
in
all
goodnes
,
vertue
,
glorie
and
perfection
.
Neither
shall
wee
then
need
any
thing
,
because
we
shall
inioy
God
al-sufficient
,
who
will
by
himselfe
supplie
all
our
wants
,
and
grant
vnto
vs
all
our
wishes
.
So
the
Apostle
saith
,
that
in
the
heauenly
Ierusalem
,
Apoc
.
21.
22.
23.
there
shall
bee
no
temple
,
for
the
Lord
God
al-mightie
,
and
the
Lamb
shall
be
the
temple
of
it
,
&
we
shal
worship
God
in
God
:
nor
Sunne
or
Moone
to
shine
in
it
,
for
the
glorie
of
the
Lord
shall
light
it
,
and
the
Lambe
shall
be
the
light
of
it
.
And
therefore
we
shall
no
more
need
these
worldly
lights
,
then
we
need
the
light
of
a
candle
,
when
the
Sunne
shineth
.
We
shall
not
need
the
Word
and
Sacraments
,
as
meanes
wherby
we
may
more
firmely
be
vnited
vnto
God
;
for
then
God
will
communicate
himselfe
vnto
vs
immediately
without
these
secondarie
and
inferiour
helps
.
Neither
shall
we
need
food
,
apparell
,
sleepe
,
and
other
meanes
of
preseruing
life
,
seeing
God
will
immediately
quicken
vs
,
by
his
holy
spirit
dwelling
in
vs.
And
this
shall
be
the
perfection
of
our
heauenly
happinesse
,
that
God
most
wise
,
omnipotent
,
and
al-sufficient
,
shal
by
himselfe
free
and
preserue
vs
from
euil
,
and
fil
and
furnish
vs
with
al
good
:
and
though
when
wee
haue
spoken
neuer
so
much
of
this
eternall
blessednesse
,
wee
cannot
attaine
vnto
the
excellencie
Eccles
.
43.
27.
thereof
,
yet
let
vs
know
,
that
this
is
the
summe
of
all
,
that
God
is
all
,
as
the
sonne
of
Syrach
speaketh
.
Finally
,
by
our
communion
with
God
,
we
shall
become
as
like
vnto
him
,
as
a
finit
creature
may
resemble
the
infinit
Creatour
;
like
in
goodnesse
,
like
in
glory
,
like
in
eternitie
,
and
in
all
perfection
;
for
so
the
Apostle
Paul
saith
,
that
we
shall
all
behold
as
in
a
mirrour
,
2.
Cor
.
3.
18.
the
glory
of
the
Lord
with
open
face
,
and
shall
be
changed
into
the
same
image
from
glorie
to
glorie
,
as
by
the
spirit
of
the
Lord
.
And
the
Apostle
Iohn
saith
,
that
when
he
shall
appeare
,
we
shall
be
like
vnto
him
,
because
we
shall
see
him
as
he
is
.
For
as
a
drop
of
water
Cyprian
.
de
singular
.
cleric
.
being
put
into
a
vessell
of
wine
,
hath
it
owne
nature
altered
,
and
receiueth
both
the
taste
and
colour
of
the
wine
:
And
as
iron
lying
long
in
the
fire
,
retaining
it
owne
substance
,
receiueth
the
fires
properties
of
light
and
heate
,
and
becommeth
like
vnto
it
:
And
as
the
Sunne
beames
shining
in
the
aire
,
do
make
it
bright
and
cleare
,
like
the
Sunne
it selfe
:
And
finally
,
as
a
glasse
hauing
the
Sun
shining
on
it
,
retaineth
in
it
a
liuely
image
of
the
Sunne
both
in
figure
and
light
:
so
the
faithfull
being
conuersant
with
God
vnto
all
eternitie
,
shal
be
,
as
it
were
,
swallowed
vp
of
that
infinit
excellencie
;
and
though
they
retaine
their
owne
nature
and
substance
,
yet
shal
they
bee
so
indued
with
diuine
qualities
,
that
they
shal
be
liuely
images
,
and
,
as
it
were
,
little
models
of
Gods
infinit
goodnesse
,
glorie
and
perfection
.
And
to
conclude
all
in
a
word
,
by
this
communion
we
shall
attaine
vnto
perfect
blessednesse
,
wee
hauing
in
God
whatsoeuer
wee
desire
.
For
(
as
one
saith
)
What
seekest
thou
that
is
not
in
him
?
What
desirest
Bernard
.
de
miseria
humana
serm
.
thou
besides
him
?
What
pleaseth
thee
without
him
?
Hee
hath
made
all
,
hee
hath
all
,
hee
is
all
.
Whatsoeuer
good
thing
thou
desirest
,
whatsoeuer
beautifull
thing
thou
likest
,
whatsoeuer
sweet
and
delightfull
thing
thou
requirest
,
in
him
thou
shalt
find
it
,
and
in
him
thou
shalt
inioy
it
.
If
thou
wilt
reioyce
,
he
is
ioy
;
if
thou
wilt
striue
,
hee
is
the
garland
;
if
thou
wilt
be
crowned
,
he
is
the
crowne
;
if
thou
wilt
ouercome
,
he
is
the
victorie
;
if
thou
desire
power
,
he
is
omnipotent
;
if
fortitude
,
he
is
a
God
of
strength
;
if
righteousnes
,
he
is
iustice
it selfe
;
if
prudence
,
he
is
the
fountaine
of
wisdome
;
if
charitie
,
hee
is
loue
;
if
riches
,
he
is
a
treasure
that
can
neuer
faile
;
if
thou
wouldest
be
beautifull
,
he
is
beautie
it selfe
;
if
thou
seekest
honor
,
he
is
a
God
of
glory
and
maiestie
;
if
peace
,
he
is
peace
eternall
;
if
fulnesse
of
all
good
,
he
is
an
infinit
and
inexhaustable
goodnesse
,
and
whatsoeuer
good
thou
canst
desire
,
this
summum
bonum
,
and
chiefe
good
shal
replenish
thee
with
it
.
CHAP.
XI
.
Of
our
perfect
loue
of
God
,
our
vnwearied
delight
in
praising
him
;
our
perpetuall
Sabbath
,
continuall
ioy
,
and
reioycing
in
the
fruition
of
God
;
and
of
the
eternitie
of
all
this
our
happinesse
.
BVt
seeing
it
were
infinite
to
stand
in
such
particulars
;
§.
Sect
.
1.
That
we
shall
most
perfectly
loue
God
,
and
be
most
happie
in
this
our
loue
.
because
God
,
whom
we
inioy
,
is
infinite
in
all
goodnesse
and
perfection
;
therefore
leauing
all
the
rest
of
the
fruits
which
our
communion
with
God
will
yeeld
vnto
vs
;
I
will
only
insist
in
that
heauenlie
loue
,
and
the
fruits
thereof
,
wherewith
being
vnited
vnto
God
,
we
shall
loue
him
,
and
hee
vs
;
which
is
the
bond
of
our
vnion
with
him
,
and
the
very
perfection
of
our
happinesse
.
For
when
wee
shall
see
Gods
excellencies
and
perfections
,
and
communicate
with
him
in
all
his
happinesse
,
and
call
to
mind
the
infinite
loue
wherewith
he
hath
alwaies
loued
vs
,
chusing
vs
vnto
life
before
we
were
,
creating
vs
according
to
his
owne
image
vnto
glorie
,
sustaining
vs
by
his
power
and
prouidence
from
time
to
time
,
and
preseruing
and
protecting
vs
in
the
middest
of
innumerable
dangers
;
redeeming
vs
by
giuing
his
onely
sonne
,
as
the
price
of
our
redemption
;
calling
vs
by
his
word
and
spirit
,
to
the
participation
of
him
,
and
all
his
benefits
;
iustifying
,
sanctifying
,
and
finally
,
imparting
vnto
vs
the
ioies
of
heauen
,
yea
,
himself
,
his
glory
,
goodnesse
,
and
eternall
happinesse
to
bee
inioyed
of
vs
;
then
will
this
exceeding
loue
of
God
inflame
our
hearts
with
loue
towards
him
againe
,
fill
and
replenish
them
with
infinite
ioy
in
his
fruition
,
and
make
vs
to
take
our
whole
delight
in
thinking
,
speaking
,
and
doing
whatsoeuer
wee
know
may
bee
pleasing
and
acceptable
vnto
him
:
then
shall
it
bee
our
pleasure
to
thinke
and
speake
of
his
mercies
and
goodnesse
,
to
sing
his
praises
,
and
with
al
our
might
to
extoll
and
magnifie
his
beautie
and
excellencie
in
himselfe
,
and
his
benefits
and
blessednes
communicated
vnto
vs
:
then
shall
not
his
commandements
be
grieuous
vnto
vs
,
but
we
shall
performe
them
with
all
alacritie
,
ioy
and
comfort
:
then
shall
wee
(
as
one
saith
)
haue
an
holy
otium
,
and
good
August
.
de
ciuit
.
dei
.
lib
.
22.
cap
.
30.
leisure
to
contemplate
Gods
diuine
excellencies
,
and
seeing
them
,
we
shall
loue
them
,
and
louing
shall
praise
them
.
And
this
shall
bee
our
end
without
end
;
for
what
other
end
haue
we
,
but
to
come
to
that
Kingdome
which
hath
no
end
?
then
being
freed
from
al
euil
,
and
fully
replenished
with
al
good
,
we
shall
contemplate
and
behold
Gods
beautie
and
goodnesse
,
August
.
de
spiritu
&
anima
cap
.
65.
which
doth
replenish
and
fill
vs
;
and
he
shall
be
the
end
of
all
our
desires
,
whom
wee
shall
see
without
end
,
loue
without
loathing
,
and
praise
without
wearines
.
Of
all
which
Ipse
facit
vt
desideres
;
ipse
est
quod
desideras
.
Causa
diligendi
deum
deus
est
.
loue
and
ioy
the
Lord
himself
is
the
sole
author
,
efficient
,
obiect
,
end
and
fruit
.
For
first
in
our
creation
,
he
wrought
in
vs
this
facultie
or
affection
of
loue
,
wherby
man
desireth
to
imbrace
and
vnite
vnto
himselfe
the
thing
beloued
▪
that
so
Ipse
dat
occasionem
,
ipse
creat
●ffectionem
,
desiderium
ipse
consummat
.
Bernard
.
de
dilig
.
deo
tract
.
inioying
it
,
hee
may
rest
contented
,
and
reioyce
in
this
fruition
.
And
that
to
this
maine
end
,
that
wee
might
destre
,
imbrace
,
and
bee
vnited
with
all
our
hearts
,
wils
and
affections
,
vnto
himselfe
our
supreme
good
,
who
i●
infinite
in
all
beautie
and
perfection
,
and
so
by
this
bond
of
loue
become
one
with
him
.
For
as
the
Apostle
saith
,
God
1.
Iohn
4.
16.
is
loue
,
and
hee
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
.
So
the
Lord
is
the
efficient
cause
of
our
loue
,
whilest
hee
communicateth
himselfe
vnto
vs
,
who
is
worthie
of
all
loue
,
and
with
the
infinit
flames
of
his
loue
towards
vs
,
doth
inflame
our
hearts
with
loue
towards
him
:
and
the
obiect
likewise
of
our
affection
,
being
most
louely
and
full
of
all
beautie
,
excellencie
,
and
affection
.
And
finally
,
he
is
the
supreme
end
,
and
from
him
alone
haue
we
all
the
fruit
of
our
loue
,
whilest
imbracing
him
in
our
harts
and
affections
,
who
containeth
all
good
and
perfection
,
we
are
fullie
satisfied
,
replenished
with
delight
,
and
made
thereby
most
happie
and
blessed
.
For
seeing
it
is
the
nature
of
loue
to
vnite
the
person
louing
,
with
the
thing
beloued
,
yea
,
to
transforme
him
as
much
as
may
be
,
into
the
same
nature
,
and
to
adorne
him
with
the
same
excellencies
which
it
affecteth
:
and
seeing
our
loue
of
God
shall
be
so
perfect
,
that
we
shal
loue
him
with
all
the
powers
of
our
soules
,
much
more
ardently
then
we
doe
our selues
;
hereof
it
will
come
to
passe
,
that
wee
shall
much
more
reioyce
in
his
glory
and
blessednes
,
then
in
our
owne
;
and
the
fuller
our
hearts
be
with
his
loue
,
the
more
ioy
shall
we
haue
in
beholding
his
felicitie
.
As
therefore
we
loue
God
because
he
communicateth
vnto
vs
heauenly
happinesse
,
so
shall
we
be
most
happie
,
because
we
loue
him
.
For
then
are
we
perfectly
blessed
,
when
we
haue
the
full
fruition
of
our
summum
bonum
,
and
chiefe
happinesse
;
and
the
chiefe
meanes
,
whereby
we
imbrace
and
inioy
it
,
is
,
when
our
wils
desire
it
,
and
our
hearts
and
affections
are
set
vpon
it
.
And
as
wee
are
thus
happie
and
blessed
,
because
wee
shall
perfectlie
loue
the
Lord
,
so
much
more
,
because
he
will
loue
vs
,
both
because
his
loue
is
infinit
,
and
far
beyond
all
degrees
of
comparison
surpassing
ours
,
and
also
because
it
is
actiue
,
operatiue
,
and
most
powerfull
to
communicate
vnto
vs
all
goodnesse
and
perfection
;
for
louing
our
being
,
he
causeth
vs
to
be
;
louing
vs
by
his
grace
,
he
communicateth
grace
vnto
vs
;
louing
vs
vnto
glorie
and
eternall
happines
,
he
doth
by
this
loue
glorifie
vs
,
and
make
vs
happle
.
Wherein
the
loue
of
God
infinitly
exceedeth
the
loue
of
men
:
for
they
loue
one
another
,
because
they
find
them
worthie
their
loue
,
as
being
beautifull
,
good
,
vertuous
,
and
indued
with
good
parts
;
but
God
by
his
louing
vs
,
maketh
vs
worthie
his
loue
;
and
doth
not
therefore
first
loue
vs
,
because
we
are
good
,
beautifull
,
and
full
of
vertue
,
and
perfection
,
bu●
because
he
loueth
vs
,
he
imparteth
vnto
vs
beautie
,
vertue
,
goodnes
,
and
all
good
parts
,
framing
the
obiect
of
his
loue
to
his
owne
mind
,
that
he
may
eternally
delight
in
louing
of
it
,
being
fitted
and
made
worthie
of
his
loue
and
fauour
.
And
thus
being
filled
with
Gods
loue
,
and
through
this
§.
Sect
.
2.
That
all
our
delight
shall
be
to
sing
continually
the
praises
of
God
.
loue
replenished
with
all
ioy
and
blessednesse
;
we
shall
take
all
our
delight
in
praysing
and
magnifying
the
Lord
,
and
in
speaking
of
his
infinit
wisdome
,
power
,
maiestie
,
iustice
,
goodnesse
,
mercie
,
and
of
the
rest
of
his
attributes
and
perfections
;
singing
continually
Psalmes
of
praise
and
thanksgiuing
to
God
the
Father
,
his
Sonne
,
and
holy
Spirit
,
for
our
creation
,
redemption
,
glorification
;
because
in
the
one
he
hath
giuen
vs
our selues
,
in
the
other
his
Son
,
and
in
the
last
himselfe
,
to
be
enioyed
for
the
perfecting
of
our
happines
.
For
as
in
this
life
we
offer
this
seruice
vnto
God
,
because
we
haue
nothing
else
to
giue
vnto
him
for
all
his
benefits
,
but
the
sacrifice
of
praise
and
thankesgiuing
,
(
neither
can
we
render
vnto
him
any
present
to
shew
our
loue
,
which
is
more
acceptable
,
then
the
lauding
and
magnifying
of
his
excellencies
in
himselfe
,
and
his
mercie
and
goodnes
towards
vs
)
Ipse
finis
erit
desideriorum
nostrorum
,
qui
sine
fine
videbitur
,
sine
fastidio
amabitur
,
sine
fatigatione
laudabitur
.
August
.
de
Ciuit
.
Dei
,
lib
.
22.
cap
.
30.
so
shall
we
performe
this
seruice
vnto
God
eternally
in
the
heauenly
ioyes
,
with
as
much
more
reioycing
,
alacritie
and
comfort
,
as
we
haue
a
more
full
sight
of
his
glorie
and
maiestie
,
and
a
more
compleat
,
and
perfect
fruition
,
of
his
grace
and
goodnes
.
For
(
as
one
saith
)
God
is
the
end
of
our
destres
,
whom
we
shall
see
without
end
,
loue
without
loathing
,
and
praise
without
wea●ines
.
Of
which
diuine
and
heauenly
praises
in
the
Re●elation
,
fal
downe
before
God
,
&
worship
him
,
saying
▪
Thou
art
worthie
O
Lord
to
receiue
glorie
,
and
honor
,
and
Apocal
.
4.
11.
power
,
for
thou
hast
created
all
things
,
and
for
thy
wils
sake
they
are
▪
and
haue
been
created
:
so
they
are
said
to
haue
taken
their
harps
&
golden
vials
,
&
to
haue
sung
this
new
song
in
the
praise
of
our
Sauiour
,
saying
,
Thou
art
worthie
to
take
the
b●oke
,
and
Chap.
5.
10.
11.
12.
open
the
seales
thereof
,
because
thou
wast
killed
,
&
hast
redeemed
vs
to
God
by
thy
blood
,
out
of
euery
kind●ed
,
and
tongue
,
and
people
,
and
nation
and
hast
made
vs
vnto
our
God
Kings
and
Priests
,
and
we
shall
raigne
on
the
earth
.
And
with
them
ioyne
thousand
thousands
of
the
Saints
,
singing
and
saying
with
a
loud
voice
,
worthie
is
the
Lambe
that
was
killed
,
to
receiue
power
,
and
riches
,
and
wisdome
▪
and
strength
,
and
honor
,
and
glorie
,
and
praise
,
&c.
And
elsewhere
it
is
said
,
that
a
great
multitude
Apocal
.
●●
.
10.
11.
12.
15.
which
no
man
could
number
,
of
all
nations
,
and
kindreds
,
and
people
,
and
tongues
,
stood
before
the
throne
,
and
before
the
Lambe
,
clothed
with
long
white
robes
,
and
palmes
in
their
hands
;
and
cried
with
a
loud
voice
saying
:
Saluation
commeth
of
our
God
,
that
sitteth
vpon
the
throne
,
and
of
the
Lambe
:
and
all
the
Angels
stood
about
the
throne
,
and
about
the
Elders
,
and
the
foure
beasts
,
and
they
fell
downe
before
the
throne
on
their
faces
,
and
worshipped
God
;
saying
,
Amen
,
praise
,
and
glorie
,
and
wisdome
,
and
thankes
,
and
honor
,
and
power
,
and
might
,
be
vnto
our
God
for
euermore
,
Amen
.
Which
holy
exercise
(
as
he
saith
)
they
performe
continually
vnto
God
in
his
temple
day
and
●ight
.
And
in
another
place
he
●aith
,
that
he
heard
a
great
voice
,
of
a
Apocal
.
19.
1.
2.
great
multitude
in
heauen
,
saying
,
H●llel●●ah
,
sal●ation
,
and
glorie
,
and
honor
,
and
power
,
be
to
the
Lord
our
God
,
for
true
and
righteous
and
his
iudgements
.
All
which
worship
and
seruice
shall
be
performed
vnto
God
,
in
,
and
by
God
▪
for
there
shall
be
no
temple
,
ceremonie
,
preaching
of
the
Word
▪
or
Sacraments
;
for
God
immediately
with
his
holy
Spirit
shall
both
Apocal
.
21.
2●
.
incite
and
inable
vs
with
al
ioy
to
performe
these
duties
,
and
he
shall
be
our
Temple
,
light
,
and
all
in
all
.
All
which
actions
1.
Cor
.
15.
2●
.
of
praise
and
thankesgiuing
,
as
they
tend
to
the
glorie
of
God
,
so
chiefly
and
principally
to
our
owne
good
;
for
Gods
glorie
in
it
owne
nature
and
essence
,
being
infinit
and
most
perfect
,
cannot
be
increased
by
our
praises
,
but
is
only
manifested
to
his
best
beloued
creatures
,
for
their
owne
good
and
glorie
:
and
as
the
Sun
draweth
vp
vapours
from
the
sea
and
other
waters
,
not
for
it
owne
vse
,
and
benefit
,
but
that
it
may
cause
them
to
distill
downe
in
raine
to
water
the
earth
,
and
make
it
fruitfull
:
so
the
Lord
with
the
beames
of
his
grace
and
holy
Spirit
,
draweth
from
vs
these
praises
and
thankesgiuings
,
not
for
his
owne
good
,
vnto
which
nothing
can
be
added
,
but
that
his
Saints
and
holy
Angels
by
these
heauenly
exercises
of
his
seruice
,
may
haue
an
increase
of
their
ioy
and
blessednes
.
And
because
this
shall
be
our
continuall
exercise
to
contemplate
§.
Sect
.
3.
That
we
shall
keepe
an
eternal
Sabbath
vnto
God
.
Gods
infinit
beautie
,
glorie
,
and
perfections
,
hereof
it
will
come
to
passe
,
that
we
shall
keepe
an
eternall
Sabbath
,
and
perpetuall
rest
vnto
the
Lord
,
for
his
glorie
and
our
own
infinit
ioy
and
comfort
.
Neither
is
it
to
be
thought
,
that
in
this
heauenly
happinesse
,
we
shall
spend
our
time
in
slothfull
ease
,
and
idle
rest
,
which
is
more
tedious
and
lothsome
then
the
painfullest
labour
;
but
that
we
shall
wholly
rest
from
sinne
,
and
performe
vnto
God
,
pure
and
perfect
seruice
;
and
also
from
the
fruits
of
sinne
,
as
the
troubles
and
Esay
66.
23.
grieuances
of
this
life
,
our
painfull
labours
,
wearines
of
bodie
,
and
cares
of
mind
;
and
enioy
peaceable
quietnes
in
the
vision
and
fruition
of
God
,
without
any
trouble
,
care
,
or
other
molestation
.
So
the
Apostle
Paul
saith
,
that
the
Lord
2.
Thess
.
1.
7.
at
his
appearing
,
will
free
vs
from
our
troubles
,
and
giue
vnto
vs
rest
:
and
elsewhere
he
affirmeth
,
that
there
remaineth
a
Hebr
.
4.
9.
10.
rest
to
the
people
of
God
:
for
he
that
is
entred
into
his
rest
,
hath
also
ceased
from
his
owne
workes
,
as
God
from
his
:
And
the
Apostle
Iohn
telleth
vs
that
in
our
heauenly
happines
,
there
shall
be
no
more
sorrow
,
nor
crying
,
nor
paine
,
because
God
shall
Apocal
.
21.
4.
wipe
all
teares
from
our
eyes
.
And
this
is
the
perfection
of
that
rest
,
which
our
Sauiour
promiseth
.
Take
my
yoke
on
you
Matth
.
11.
29.
(
saith
he
)
and
learne
of
me
,
that
I
am
meeke
and
lowly
in
heart
,
and
you
shall
findrest
to
your
soules
.
Besides
,
we
shall
rest
in
our
wils
and
desires
,
and
no
more
(
as
in
this
life
)
couet
after
better
,
or
other
things
;
because
hauing
attained
vnto
the
fruition
of
our
summum
bonum
,
and
perfection
of
happines
,
we
shall
be
throughly
,
and
fully
satisfied
,
there
being
nothing
in
heauen
or
in
earth
which
we
can
desire
more
:
for
as
in
nature
rest
is
the
end
of
motion
,
and
the
appetite
ceaseth
as
being
satisfied
,
when
the
matter
hath
attained
his
desired
forme
:
and
as
the
bodie
resteth
,
when
it
is
come
vnto
the
place
vnto
which
it
trauelled
:
so
our
soules
endeuouring
to
obtaine
those
things
which
they
loue
and
desire
,
that
being
thereby
fully
satisfied
and
contented
,
they
may
rest
and
reioyce
in
their
fruition
,
hauing
attained
vnto
the
fruition
of
God
,
and
that
heauenly
happines
,
and
infinit
ioy
in
his
presence
,
and
being
satiate
without
satietie
with
his
goodnesse
and
perfection
,
do
peacefully
and
most
ioyfully
rest
in
this
blessed
communion
with
him
.
For
with
this
rest
there
shall
be
ioyned
all
peace
,
comfort
,
§.
Sect
.
4.
That
in
our
heauenly
happinesse
we
shall
haue
all
ioy
,
comfort
,
peace
,
and
reioycing
in
God
.
ioy
,
and
reioycing
in
God
,
and
in
the
fruition
of
our
heauenly
happines
,
which
is
(
as
it
were
)
the
top
of
our
perfection
,
and
the
haruest
of
our
glorie
:
for
as
the
sight
and
presence
of
God
,
is
the
root
of
all
our
felicitie
and
blessednes
,
the
loue
and
fruition
of
him
,
the
bodie
,
boughes
and
branches
of
this
tree
of
life
eternall
;
so
this
ioy
and
gladnes
,
reioycing
and
triumphing
in
God
,
our
summum
bonum
,
shall
be
the
fruit
vpon
which
we
shall
feed
to
our
euerlasting
comfort
:
when
as
seeing
,
inioying
,
louing
,
praising
,
and
resting
in
him
;
we
shall
take
infinit
pleasure
and
delight
in
the
sight
of
his
beautie
and
glorie
,
in
the
taste
of
his
sweetnes
and
bountie
,
and
in
the
fruition
of
his
goodnes
and
perfection
.
And
hence
it
is
,
that
our
Sauiour
Christ
calleth
our
heauenly
happines
by
the
Matth
.
25.
21.
name
of
ioy
:
Enter
(
saith
he
)
into
thy
masters
ioy
;
and
the
Psalmist
,
fulnes
of
ioy
and
eternall
pleasures
;
and
that
they
are
described
Psalme
16.
11.
by
the
actions
of
pleasure
which
we
vse
in
this
life
,
as
eating
,
drinking
,
singing
,
playing
on
instruments
and
such
like
:
to
note
vnto
vs
,
that
our
sweet
repose
in
God
,
accompanied
with
all
these
ioyes
,
comforts
and
delights
,
is
the
consummation
and
perfection
of
all
our
happines
:
for
as
in
this
life
God
hath
endued
man
with
such
a
nature
,
that
his
will
,
heart
and
affections
,
embracing
their
loued
and
liked
obiects
,
he
is
sweetly
affected
with
them
,
and
hath
his
heart
opened
with
ioy
,
that
(
as
much
as
may
be
)
it
may
receiue
them
into
it
,
and
so
reioyce
in
their
fruition
;
with
which
ioy
and
gladnes
the
heart
is
cheared
,
the
health
preserued
,
and
the
life
prolonged
;
so
he
retaining
still
his
nature
,
and
naturall
faculties
,
though
in
farre
greater
excellencie
and
perfection
,
doth
,
when
he
seeth
his
summum
bonum
and
chiefe
happines
,
God
infinit
in
all
perfection
,
with
his
will
and
soule
embrace
this
most
beloued
obiect
,
and
hauing
his
heart
with
this
heauenly
vision
,
filled
with
all
ioy
and
gladnesse
,
it
doth
more
and
more
dilate
and
enlarge
it
,
to
make
an
open
entrance
and
passage
,
for
this
chiefe
good
which
it
most
dearely
loueth
,
that
by
a
more
full
fruition
of
it
,
there
may
be
still
greater
cause
of
glorying
and
reioycing
.
And
this
is
that
peace
and
infinit
ioy
which
is
begun
in
all
the
faithfull
,
euen
in
this
life
;
when
as
knowing
God
in
Christ
,
and
being
assured
by
faith
of
the
pardon
of
our
sins
,
of
our
reconciliation
,
and
recouery
of
his
loue
and
fauour
,
by
our
Sauiours
perfect
and
al-sufficient
satisfaction
,
and
of
those
future
ioyes
which
in
our
heauenly
countrie
are
prepared
and
reserued
for
vs
;
we
do
ioy
and
reioyce
in
this
knowledge
and
assurance
,
not
only
when
we
enioy
worldly
prosperitie
,
but
also
in
our
greatest
afflictions
and
persecutions
.
Neither
is
the
ioy
and
peace
Rom
.
5.
1.
3.
of
the
faithfull
in
earth
,
of
a
diuers
kind
,
and
different
nature
to
that
which
the
Saints
shall
haue
in
heauen
;
for
the
whole
kingdome
of
God
,
comprising
both
the
kingdome
of
grace
,
and
the
kingdome
of
glorie
,
is
righteousnesse
,
peace
,
Rom
.
14.
17.
and
ioy
in
the
holy
Ghost
,
as
the
Apostle
speaketh
:
but
the
difference
betweene
them
,
is
,
in
their
degree
and
quantitie
;
for
as
the
knowledge
,
fruition
,
and
loue
of
God
is
weake
and
imperfect
in
this
life
;
so
also
is
our
peace
and
ioy
;
besides
that
it
is
continually
molested
and
disturbed
,
with
many
cares
,
feares
,
and
griefes
,
arising
both
from
the
things
without
vs
,
and
within
vs
;
from
all
which
imperfections
and
troubles
we
being
perfectly
freed
is
our
heauenly
〈◇〉
〈◇〉
,
shall
also
attaine
vnto
perfect
peace
,
and
compleate
fulnes
of
ioy
and
comfort
;
so
unit
shall
not
bee
like
our
worldly
ioy
,
〈◇〉
suit
;
outward
,
and
〈◇〉
with
griefe
and
sorrow
,
according
to
the
saying
of
the
Wise
man
,
〈◇〉
loughing
the
Pro●
.
14.
13.
heart
is
sorro
full
and
the
end
of
that
〈◇〉
his
heau
〈…〉
esse
,
but
kindly
,
heartie
,
pure
and
sincere
,
without
the
mixture
of
either
griese
or
miserie
;
not
tickle
and
inconstant
,
reioycing
and
mourning
almost
with
the
●ame
breath
,
but
most
constant
and
durable
,
permanent
and
continuall
,
being
free
,
both
from
end
,
and
all
distraction
and
perturbation
:
not
caused
by
bitter
quippes
and
biting
girds
,
nor
yet
by
foolish
iesting
,
and
filthie
speaking
;
but
spirituall
,
graue
and
holy
,
hauing
a
farre
different
root
from
which
it
springeth
,
namely
,
the
fruition
of
God
;
and
our
heauenly
happines
.
Finally
,
our
ioyes
shall
not
like
the
pleasures
of
the
world
,
become
tedious
in
their
vse
,
and
loathsome
if
there
be
no●
continually
〈◇〉
varietie
,
but
shall
constantly
remaine
sweet
and
pleasant
,
bringing
fulnesse
without
loathing
and
〈◇〉
without
〈◇〉
.
Now
what
shall
be
the
subiect
and
cause
of
this
our
ioy
;
so
infinite
,
and
so
endlesse
.
I
haue
in
part
shewed
,
namely
,
because
we
shall
be
freed
from
all
euill
,
and
replenished
with
all
good
,
hauing
our
minds
enlightned
,
our
wil●
reformed
,
our
consciences
purged
,
and
purified
,
our
affections
sanctified
,
our
whole
man
perfectly
glorified
.
And
also
because
we
shall
enioy
the
societie
of
the
Angels
and
〈◇〉
,
our
fellowship
with
the
So●ne
of
God
,
and
our
Sauiour
,
whose
excellencies
in
himselfe
and
benefits
deriued
to
vs
,
we
shall
behold
and
admire
;
and
admiring
,
againe
contemplate
:
our
communion
also
with
the
Spirit
of
God
dwelling
in
vs
;
which
being
such
a
comforter
,
and
infusing
such
ioy
into
our
hearts
in
this
life
,
that
enableth
vs
to
endure
not
only
with
patience
,
but
with
comfort
and
reioycing
all
troubles
and
tortures
,
afflictions
,
and
persecutions
;
with
what
infinit
ioy
will
it
fill
vs
in
the
world
to
come
in
the
●uition
of
God
,
and
all
his
benefit
.
Vnto
which
some
also
adde
that
exceeding
ioy
,
which
the
Saints
shall
haue
,
when
they
see
Gods
and
their
enemies
troden
vnder
foot
,
and
bearing
〈◇〉
punishments
for
their
〈◇〉
,
〈◇〉
of
the
hatted
of
their
persons
,
and
desire
of
reuenge
,
but
because
God
is
glorified
〈◇〉
the
execution
of
iustice
,
and
〈◇〉
fying
his
threatninge
,
according
to
that
of
the
Psalmist
;
The
rights
P●●l
.
〈◇〉
〈◇〉
there
it
a
fruit
for
the
righteous
,
doubtlesse
there
is
a
God
that
iudggeth
the
earth
an
example
whereof
we
haue
in
the
Saints
,
reioycing
and
praising
God
,
because
he
had
shewed
his
truth
,
and
executed
his
righteousnesse
,
in
the
punishment
and
destruction
of
the
whore
of
Babylon
.
Apoc
.
19.
1●
.
All
which
their
ioy
is
made
most
perfect
and
compleat
,
§.
Sect
.
5.
That
the
ioyes
of
heauen
shall
be
eternall
and
euerlasting
.
Ioh
.
16.
22.
because
it
shall
not
continue
onely
for
a
time
,
but
remaine
and
endure
for
euer
and
euer
;
for
the
ioy
which
our
Sauiour
will
giue
vnto
vs
,
no
man
shall
be
able
to
take
it
from●●
.
And
this
is
the
last
point
which
I
propounded
,
without
which
all
the
rest
were
maimed
and
vnperfect
;
for
though
our
heauenly
happinesse
were
in
it selfe
neuer
so
compleat
and
absolute
in
all
perfections
,
yet
if
it
were
not
also
permanent
and
euerlasting
,
and
infinite
in
time
,
as
well
as
incomprehensible
in
quantitie
,
we
could
not
be
said
to
be
perfectly
happie
,
and
truely
blessed
.
For
though
we
were
sure
they
should
continue
many
hundred
thousand
of
yeeres
,
yet
if
wee
also
knew
,
that
they
would
then
end
and
leaue
vs
,
wee
should
bee
as
much
discontented
,
that
the
time
would
come
when
as
we
should
be
depriued
of
them
,
as
comforted
in
their
present
fruition
;
yea
the
greater
and
more
excellent
our
ioyes
should
be
whilest
we
haue
them
,
the
greater
would
in
this
respect
our
sorrow
and
griefe
be
,
to
thinke
that
we
should
once
bee
dispolled
of
them
;
whereas
now
finding
them
for
deepresent
infinite
,
and
in
respect
of
the
time
to
come
endlesse
,
nothing
can
be
added
to
their
perfection
.
But
the
eternitie
of
Esa
.
60.
15
&
65.
18.
these
ioyes
may
as
cleerely
be
proued
out
of
the
holy
Scriptures
,
as
their
vnconceiueable
excellencie
.
So
the
Psalmist
saith
,
that
in
Gods
Psal
.
16.
11.
presence
is
fulnesse
of
〈◇〉
and
it
his
right
hand
pleasures
for
ouer
〈…〉
.
And
our
Sauiour
promiseth
that
they
who
Ioh
.
6.
51.
&
●ate
of
〈◇〉
end
of
life
〈◇〉
〈◇〉
for
euen
:
and
saith
,
that
it
is
17.
3.
life
〈◇〉
〈◇〉
to
〈◇〉
God
and
his
sonne
Christ
.
And
in
this
the
Apostle
maketh
an
opposition
betweene
the
things
of
this
life
,
and
the
life
to
come
;
In
that
the
1.
Ioh
.
2.
17.
world
passeth
away
,
and
the
lusts
thereof
;
but
he
that
fulfilleth
the
will
of
God
abideth
euer
.
So
the
kingdome
of
glory
is
said
to
bee
so
constant
and
permanent
that
it
cannot
be
shaken
,
and
hath
the
epithete
of
eternitie
,
oftentimes
attributed
vnto
it
:
thus
it
is
called
Heb
.
12.
28.
eternall
glory
,
vnto
which
the
God
of
all
grace
hath
called
vs
by
Iesus
Christ
;
and
an
1.
Pet
.
5.
10.
eternall
inheritance
,
which
can
neuer
fade
nor
perish
:
So
the
Apostle
faith
,
that
Heb
.
9.
15.
Christ
was
appointed
to
be
our
mediatour
,
that
through
his
death
those
which
are
called
,
might
receiue
the
promise
of
an
eternall
inheritance
.
And
the
Apostle
Peter
telleth
vs
,
that
we
haue
1.
Pet
.
1.
4.
an
inheritance
,
immortall
,
and
vndefiled
,
and
that
fadeth
not
away
,
reserued
in
heauen
for
vs.
And
in
this
respect
the
estate
of
the
faithfull
,
is
by
the
Psalmist
made
much
more
excellent
then
the
state
of
the
wicked
;
that
whereas
these
with
all
their
power
and
might
shall
be
quite
ruined
and
ouerthrowne
,
the
iust
are
vpholden
by
God
,
and
shall
haue
an
Psal
.
37.
17.
18.
inheritance
which
shall
be
perpetuall
.
Finally
,
the
kingdome
of
our
Sauiour
Christ
is
said
to
bee
eternall
,
and
consequently
his
subiects
ouer
whom
he
raigneth
must
liue
eternally
with
him
:
and
lest
we
should
thinke
that
hee
continuing
in
his
regencie
,
may
make
choice
of
other
subiects
,
they
also
are
specified
to
be
the
house
of
Iacob
,
that
is
,
his
Church
,
and
faithfull
,
the
true
posterity
of
Abraham
according
to
the
promise
.
For
so
the
Angell
of
God
saith
vnto
the
blessed
virgin
:
Luk
.
1.
33.
Dan
.
7.
27.
He
shall
reigne
ouer
the
house
of
Iacob
for
euer
,
and
of
his
kingdome
shall
be
no
end
.
And
to
put
the
matter
out
of
all
doubt
,
that
we
also
shal
reign
with
him
;
it
is
not
only
said
in
the
Scriptures
,
that
we
shal
be
1.
Cor
.
15.
53.
2.
Tim
.
1.
10.
incorruptible
&
immortal
;
but
more
precisely
,
that
we
Apoc
.
22.
5.
shall
reigne
in
this
kingdome
of
glory
for
euermore
.
Foolish
therefore
is
the
dreame
and
dotage
of
those
heretiques
,
who
imagined
that
this
heauenly
glory
and
happinesse
should
continue
but
a
thousand
yeeres
;
seeing
the
Scriptures
so
plentifully
proue
,
that
they
shall
be
endlesse
and
euerlasting
.
And
as
weake
and
feeble
is
their
ground
and
foundation
,
whereupon
they
build
their
vaine
opinion
;
namely
,
because
it
is
said
in
the
Reuelation
,
that
the
faithfull
shall
reigne
with
God
and
our
Sauiour
Christ
a
thousand
yeeres
:
which
is
not
to
be
vnderstood
of
the
kingdome
of
glory
in
heauen
,
but
of
the
kingdome
of
grace
in
earth
,
as
the
words
immediately
going
before
,
specially
limiting
it
to
the
first
resurrection
,
which
is
our
regeneration
,
whereby
in
this
world
we
rise
from
the
death
of
sinne
,
to
holinesse
and
newnesse
of
Apoc
.
20.
●
.
6.
life
,
doe
plainely
shew
.
So
that
notwithstanding
their
foolish
and
vngrounded
assertion
we
may
conclude
,
that
as
the
ioyes
of
heauen
are
in
their
quantity
and
quality
most
excellent
and
vnspeakeable
,
infinite
and
incomprehensible
;
so
also
in
respect
of
time
they
are
endlesse
and
euerlasting
,
not
onely
in
themselues
,
but
also
vnto
vs
,
seeing
they
shall
neuer
be
taken
from
vs
,
not
we
from
them
;
but
after
many
thousand
millions
of
yeeres
expired
,
they
shall
bee
as
farre
from
their
end
as
the
first
day
when
we
entred
into
them
.
For
otherwise
wee
should
not
attaine
vnto
perfect
felicitie
▪
and
compleat
blessednesse
,
which
the
Scriptures
so
often
do
promise
vnto
vs
;
seeing
it
comprehendeth
not
onely
an
infinite
quantitie
and
measure
of
happinesse
,
but
also
an
euerlasting
time
,
and
a
perpetuall
continuance
of
this
glory
and
felicity
,
without
the
assurance
whereof
we
could
neuer
be
secure
,
nor
our
hearts
and
desires
fully
satisfied
,
and
without
which
securitie
and
satietie
there
can
be
no
perfect
blessednesse
and
felicitie
.
CHAP.
XII
.
Of
the
vses
of
the
former
doctrine
concerning
the
ioyes
of
heauen
.
ANd
thus
haue
I
darkely
shadowed
out
the
§.
Sect
.
1.
That
we
should
spend
our
time
rather
in
getting
assurance
of
these
heauenly
ioyes
,
then
in
curious
inquiring
after
them
.
1.
Cor
.
2.
9.
ioyes
of
heauen
,
which
no
mortall
man
can
describe
according
to
their
glory
and
full
perfection
:
for
as
the
Apostle
hath
taught
vs
,
the
things
which
God
hath
prepared
for
all
those
that
loue
him
,
are
such
,
as
neither
eye
hath
seene
,
nor
eare
hath
heard
,
nor
heart
conceiued
.
And
as
another
saith
,
so
innumerable
and
incomprehensible
be
these
euerlasting
ioyes
of
Gods
kingdome
,
that
al
the
Arethmeticians
in
the
world
Thom
.
Aquin
.
de
veri
.
theolog
.
lib
.
7.
c●p
.
vlt
.
cannot
sufficiently
number
them
,
nor
Geometricians
measure
them
;
nor
all
the
Grammarians
,
Logicians
,
and
Rhetoricians
,
to
the
full
expresse
them
.
That
therefore
you
may
somewhat
supplie
that
wherein
the
former
description
is
defectiue
,
call
to
mind
all
those
ioyes
which
you
haue
euer
seene
,
and
say
with
your selues
,
that
they
are
not
these
,
but
farre
greater
,
because
your
eyes
haue
beheld
them
:
recall
to
your
memories
all
those
delights
and
comforts
,
which
you
haue
euer
beene
told
of
,
and
then
withall
thinke
that
they
are
not
these
,
but
much
more
excellent
,
because
your
eares
haue
heard
them
;
yea
faine
in
your
imaginations
,
whatsoeuer
glory
and
happinesse
your
mind
can
conceiue
and
comprehend
,
and
conclude
with
ioy
,
that
they
are
not
these
,
but
much
more
admirable
and
incomprehensible
,
because
your
heart
and
soule
hath
been
able
to
conceiue
them
;
seeing
the
Apostle
hath
plainely
told
vs
,
that
these
heauenly
ioyes
are
so
infinite
,
and
farre
aboue
all
humane
reach
,
that
neither
the
eye
,
eare
,
nor
heart
,
haue
seene
,
heard
,
or
conceiued
the
least
part
of
this
diuine
glorie
,
and
surpassing
excellencie
.
And
therefore
seeing
they
cannot
perfectly
bee
knowne
before
they
be
enioyed
,
let
vs
not
(
as
many
doe
)
spend
our
time
in
curious
questions
,
and
busie
our selues
in
searching
what
is
done
in
heauen
,
and
what
are
the
particular
degrees
of
euerie
ones
glory
,
neglecting
in
the
meane
time
the
way
which
should
bring
vs
vnto
this
happinesse
;
but
considering
that
this
kingdome
is
a
garland
and
crowne
1.
Cor
.
14.
24.
of
glorie
,
which
none
obtaine
but
they
who
run
a
race
;
let
vs
not
foolishly
stand
still
and
loiter
,
enquiring
after
those
hidden
and
vnknowne
iewels
,
wherewith
this
crowne
is
enriched
and
adorned
;
but
let
vs
first
runne
this
race
,
that
wee
may
be
assured
that
wee
shall
obtaine
it
,
and
then
shall
wee
haue
time
and
leasure
enough
to
consider
of
it
worth
and
excellency
.
Now
is
the
time
wherein
we
must
striue
against
the
enemies
of
our
saluation
,
that
hauing
the
victorie
,
wee
may
receiue
the
crowne
of
glorie
;
and
as
the
Apostle
saith
,
if
any
man
striue
for
a
masterie
,
hee
is
not
crowned
except
hee
striue
as
he
ought
to
doe
.
Now
is
our
seed
time
,
and
hereafter
●
.
Tim
.
●
.
5.
6.
saluation
are
not
few
and
feeble
,
〈◇〉
many
and
potent
,
euen
principalities
,
powers
,
gouernours
and
great
princes
,
as
the
Apostle
calleth
them
▪
who
are
no●
easily
ouercome
,
vnlesse
Eph.
6.
12.
we
●e
armed
with
the
spirituall
〈◇〉
,
and
fight
couragiously
vnto
the
end
▪
and
that
our
way
to
heauen
is
not
by
a
faire
and
pleasant
sea
,
vpon
which
wee
might
faile
,
though
we
spend
our
time
in
▪
sleeping
,
and
attaine
vnto
the
hauen
by
other
mens
labours
before
we
are
aware
;
but
a
iourney
by
land●
and
that
the
way
which
wee
trauell
,
is
not
champion
,
and
delightfull
to
the
old
Adam
,
but
(
as
our
▪
Sauiour
Mat
.
7.
13.
14.
Act.
14.
22.
2.
Tim
.
3.
12.
calleth
it
)
a
narrow
and
afflicted
path
▪
in
it selfe
rough
▪
and
full
of
rubs
,
and
beset
on
all
sides
with
the
thornes
of
afflictions
,
and
▪
briars
of
tribulations
,
which
are
likely
to
discourage
vs
that
wee
will
not
,
or
hinder
vs
that
wee
cannot
goe
forward
to
our
:
iourneyes
●nd
▪
vnlesse
wee
breake
through
them
with
a
magnanimous
●●irit
▪
and
christian
resolution
.
The
gate
which
ent●eth
into
this
heauenly
paradise
,
is
(
as
Christ
also
telleth
vs
)
so
strai●●
and
vneasie
for
entrance
,
that
we
must
striue
(
if
we
will
haue
any
passage
)
to
enter
in
〈…〉
and
that
not
according
to
our
owne
superstitions
,
but
Gods
direction
;
for
as
much
as
●ee
saith
in
another
place
▪
many
shall
seeke
to
enter
in
,
but
shall
not
be
able
.
And
(
as
the
Apostle
Luk
.
13.
24.
●
.
Pet
.
4.
18.
speaketh
)
if
the
righteous
be
scar●●ly
saued
;
that
is
,
not
without
great
paines
and
difficultie
,
where
shall
the
vngodly
and
§.
Sect
.
2.
That
the
difficulty
in
obtai●ing
the
ioyes
of
heauen
should
not
discourage
vs
,
but
make
vs
more
iouragious
in
taking
〈◇〉
Rom
.
8.
18.
sinner
appeare
?
But
yet
let
not
this
labour
and
vneasie
passage
discourage
and
hinder
vs
from
entring
or
going
forward
in
this
difficult
and
afflicted
way
,
seeing
if
wee
take
the
paines
which
God
hath
prescribed
,
we
shall
most
certainly
obtaine
the
reward
▪
and
when
we
enioy
i●
we
shall
be
sure
to
finde
it
worth
our
labour
▪
for
the
Apostle
telleth
vs
▪
that
the
affliction●
of
th●
present
life
are
not
worthie
▪
he
glorie
which
shall
be
showed
vnto
vs
;
because
(
as
else
where
he
speaketh
)
these
light
and
momentanie
2.
Cor
.
4.
17.
afflictions
,
shall
cause
vnto
vs
a
farre
most
excellent
,
and
an
eternall
waeight
of
glorie
.
Yea
rather
let
vs
with
greater
courage
and
resolution
,
passe
through
all
dangers
,
and
endure
all
paines
and
labour
,
that
we
may
attaine
vnto
this
eternall
rest
and
glorious
kingdome
.
For
if
men
for
the
obtaining
of
a
corruptible
crowne
,
are
content
to
oppresse
themselues
with
cares
,
to
endure
all
labours
,
to
runne
a
thousand
desperate
courses
,
and
euen
to
hazard
their
owne
soules
;
yea
if
they
be
willing
for
the
smallest
preferments
and
profits
of
a
kingdome
,
to
trauell
by
sea
and
land
,
to
spend
their
strength
,
and
consume
their
bodies
,
and
to
indanger
themselues
daily
to
many
deaths
,
though
(
as
I
haue
shewed
)
they
are
but
of
small
worth
,
and
lesse
certaintie
for
their
continuance
;
what
cares
,
dangers
,
and
labours
should
wee
thinke
too
much
for
the
obtaining
of
a
crowne
,
which
is
most
glorious
and
incorruptible
,
and
a
kingdome
without
end
?
But
yet
alas
,
such
is
either
the
great
infidelitie
of
men
,
that
they
doe
not
beleeue
these
things
,
though
God
who
is
truth
it selfe
doe
promise
them
;
or
their
negligence
,
that
they
neuer
so
much
as
thinke
and
meditate
vpon
them
;
or
their
securitie
and
presumption
,
that
they
hope
to
obtaine
this
kingdome
whether
they
seeke
it
or
no
;
or
finally
,
such
is
their
prophanenes
and
carnall
follie
,
that
they
esteeme
these
earthly
and
momentanie
trifles
,
vaine
honours
,
vncertaine
riches
,
and
brutish
pleasures
,
more
then
these
vnspeakable
ioyes
and
euerlasting
glorie
.
For
that
they
stand
thus
affected
,
it
may
plainly
appeare
by
their
practise
and
our
daily
experience
.
For
whereas
if
any
man
of
credit
should
promise
vnto
them
,
I
will
not
say
a
kingdome
,
but
some
small
profit
,
pleasure
,
or
preferment
,
vpon
condition
that
they
will
take
some
paines
in
suing
and
seeking
to
obtaine
it
;
how
readily
and
earnestly
will
they
become
seekers
and
suers
,
that
they
may
inrich
themselues
with
these
earthly
benefits
?
but
when
Christ
the
eternall
veritie
,
who
neuer
sailed
of
his
word
,
offereth
this
heauenly
kingdome
of
his
free
grace
,
as
a
reward
of
their
paines
,
if
they
will
labour
to
obtaine
it
;
how
little
doe
they
regard
it
?
how
slowly
doe
they
seeke
it
?
thereby
shewing
manifestly
that
either
they
doe
not
beleeue
Gods
promise
;
or
doe
so
basely
esteeme
the
thing
promised
,
that
they
preferre
before
it
these
worldly
trifles
and
worthlesse
vanities
.
If
an
earthly
King
should
promise
to
his
subiect
some
great
treasures
and
high
preferments
;
on
this
condition
,
that
he
shew
himselfe
dutifull
and
obedient
,
in
performing
some
of
his
lawfull
commandements
;
with
how
great
care
and
diligence
would
hee
yeeld
obedience
?
and
how
much
more
if
he
should
promise
,
yea
and
confirme
it
by
his
hand
,
seale
,
and
oath
,
that
hee
would
adopt
him
for
his
sonne
,
and
make
him
heire
apparant
of
his
kingdome
?
But
when
God
thus
promiseth
his
heauenly
benefits
,
and
offereth
vnto
vs
his
kingdom
of
glorie
,
and
to
make
vs
heires
of
this
eternal
inheritance
,
if
wee
will
bestow
any
paines
in
seeking
of
it
;
how
●ew
are
the
number
that
regard
his
promises
,
or
bestow
any
labour
in
attaining
to
this
assurance
?
and
yet
there
is
great
difference
,
both
in
respect
of
the
persons
promising
,
&
the
things
promised
.
For
a
King
being
mortal
,
and
mutable
,
may
either
die
,
and
so
cannot
;
or
change
his
minde
vpon
some
displeasure
,
and
so
will
not
performe
his
promise
;
or
though
neither
of
these
fall
out
,
hee
may
die
to
whom
the
promise
is
made
,
before
him
that
made
it
,
and
so
neuer
come
to
inherit
the
kingdome
:
But
God
is
immortall
and
immutable
,
and
as
he
cannot
die
,
so
he
cannot
be
changed
,
and
therefore
will
most
certainly
performe
his
promise
,
if
wee
performe
the
condition
of
our
dutie
and
obedience
.
And
againe
,
there
is
great
difference
between
the
things
promises
,
euen
as
great
,
as
is
betweene
heauen
and
earth
,
a
substance
and
a
shadow
,
momentany
pleasure
,
and
euerlasting
ioy
,
betweene
a
flitting
and
fading
kingdome
,
incumbred
with
many
croffes
and
afflictions
,
and
a
kingdome
absolute
in
all
perfection
,
infinite
,
endlesse
,
replenished
with
all
glorie
,
ioy
and
riches
,
and
obnoxious
to
no
trouble
and
incumbrance
.
But
let
vs
,
who
haue
see
no
some
small
shadow
and
resemblance
§.
Sect
.
3.
Of
the
meanes
whereby
wee
may
be
assured
to
attaine
vnto
our
heauenly
ioyes
.
of
this
heauenly
happinesse
;
and
most
perfect
glorie
,
auoid
,
and
not
suffer
our selues
to
be
carried
away
,
with
this
common
streame
of
worldly
dotage
;
but
as
farre
as
wee
see
the
eternall
ioyes
of
heauen
,
to
exceed
the
momentanie
pleasures
which
are
in
earth
,
so
much
let
our
loue
,
care
,
&
paines
exceed
in
desiring
and
seeking
to
obtaine
them
.
And
that
wee
may
not
spend
our
paines
in
the
trauelling
of
a
wrong
way
,
and
so
in
the
end
complaine
that
we
haue
laboured
in
vaine
,
let
vs
make
choice
of
that
only
way
Iesus
Christ
,
desiring
to
be
true
members
ingrafted
into
his
glorious
bodie
Ioh
.
14.
6.
by
a
liuely
faith
,
that
so
in
him
we
may
be
the
sonnes
of
God
,
and
the
adopted
heires
of
his
glorious
kingdome
.
Let
vs
adioyne
our selues
to
the
kingdome
of
grace
,
professing
our
subiection
vnto
God
,
and
communicating
with
the
rest
of
the
Saints
in
the
exercises
of
the
true
religion
;
as
calling
vpon
God
,
hearing
his
word
,
receiuing
his
Sacraments
,
and
submitting
our selues
to
be
ordred
and
ruled
by
the
outward
discipline
and
gouernment
of
the
Church
.
Yea
we
must
not
only
outwardly
professe
our selues
the
subiects
and
seruants
of
God
,
but
wee
must
also
liue
like
his
subiects
in
obedience
to
his
will
●●d
word
.
For
in
vaine
doe
we
draw
neere
vnto
God
Matth
.
15.
8.
with
our
lips
,
if
our
hearts
be
farre
from
him
;
in
vaine
we
heare
the
word
,
vnlesse
wee
obey
it
;
in
vaine
doe
we
receiue
the
Sacraments
with
our
hand
and
mouth
,
vnlesse
wee
also
receiue
,
and
applie
Christ
vnto
vs
with
a
true
faith
,
and
shew
the
vigour
and
vertue
of
this
holy
vnion
in
our
vnfained
repentance
,
dying
vnto
sinne
,
and
rising
againe
to
newnes
of
life
;
in
vaine
doe
wee
submit
our selues
to
the
outward
gouernment
of
the
Church
,
vnlesse
also
Christ
doe
inwardly
raigne
and
rule
in
vs
by
the
scepter
of
his
word
and
holy
spirit
:
finally
,
in
vaine
doe
we
professe
our selues
Gods
subiects
and
seruants
,
if
wee
liue
like
the
seruants
of
sinne
,
and
slaues
of
Satan
.
Whereas
contrariwise
,
if
wee
so
liue
in
holy
obedience
to
Gods
will
,
with
faith
and
a
good
conscience
,
as
we
may
be
assured
thereby
,
that
wee
are
true
members
of
the
kingdome
of
grace
,
we
may
also
be
ascertained
,
that
we
shall
be
heires
of
the
kingdome
of
glorie
,
this
being
the
porch
or
suburbs
whereby
we
enter
into
our
heauenly
mansions
,
and
the
new
Ierusalem
,
the
citie
of
God
.
In
a
word
,
if
euer
wee
thinke
to
raigne
triumphantly
in
the
kingdome
of
heauen
,
and
to
haue
our
portion
and
share
in
that
eternall
glorie
;
we
must
haue
the
kingdome
of
God
begun
in
vs
in
this
life
,
and
be
replenished
with
the
gifts
and
graces
of
his
holy
spirit
:
for
as
the
Apostle
teacheth
vs
,
Rom
.
14.
17.
the
kingdome
of
God
is
righteousnesse
,
and
peace
,
and
ioy
in
the
holy
ghost
.
If
wee
meane
to
haue
Christ
Iesus
liuing
in
vs
vnto
glory
,
we
must
liue
in
him
vnto
grace
and
holinesse
;
so
as
we
may
say
with
the
Apostle
,
that
Gal
.
2.
20.
we
liue
no
more
now
,
but
Christ
liueth
in
vs
,
and
in
that
we
now
liue
in
the
flesh
,
we
liue
by
the
faith
in
the
sonne
of
God
;
for
there
is
none
shall
eternally
liue
in
heauen
,
in
whom
life
eternall
is
not
begun
on
earth
,
because
none
shall
bee
saued
but
they
who
haue
saith
;
and
he
that
Ioh
.
5.
24.
beleeueth
hath
euerlasting
life
,
and
hath
passed
from
death
to
life
,
already
,
as
our
Sauiour
speaketh
.
Finally
,
if
we
would
haue
any
hope
to
liue
that
life
of
glory
and
happines
,
we
must
first
liue
the
life
of
grace
and
holines
.
If
we
would
be
Psal
.
17.
15.
satisfied
with
Gods
image
,
we
must
behold
his
face
in
righteousnes
;
if
we
would
be
Psal
.
31.
19.
partakers
of
Gods
goodnesse
in
the
world
to
come
,
wee
must
in
this
life
be
indued
with
his
feare
;
if
wee
would
haue
the
fruition
of
God
Gen.
17.
1.
al-sufficient
,
wee
must
walke
before
him
and
be
vpright
.
If
wee
would
ascend
into
the
Psal
.
15.
1.
2.
3.
&
24.
3.
4.
mountaine
of
the
Lord
,
and
stand
in
the
place
of
his
holinesse
,
we
must
haue
innocent
hands
,
and
a
pure
heart
;
and
find
in
our selues
conformitie
with
that
excellent
description
,
which
the
Lord
himselfe
maketh
vnto
the
Psalmist
,
of
an
heauenly
inhabitant
;
if
wee
would
not
let
the
Apoc
.
20.
6.
second
death
take
hold
of
vs
,
but
contrariwise
attaine
vnto
heauenly
blessednesse
,
we
must
haue
our
part
in
the
first
resurrection
;
and
to
conclude
this
point
,
if
we
would
be
like
our
Sauiour
Christ
when
he
appeareth
,
and
would
1.
Ioh
.
3.
3.
see
God
as
he
is
,
whose
vision
,
as
I
haue
shewed
,
is
our
chiefe
felicitie
,
we
must
,
as
the
Apostle
telleth
vs
,
purge
our selues
,
euen
as
he
is
pure
;
for
without
holinesse
wee
shall
neuer
see
God
:
and
if
we
remaine
in
our
vncleannesse
,
and
pollution
of
sinne
,
we
shall
neuer
find
entrance
into
the
Apoc
.
21.
27.
city
of
God
,
nor
bee
admitted
as
inhabitants
of
the
kingdome
of
heauen
,
which
as
much
excelleth
in
puritie
and
perfection
,
as
in
glory
,
happinesse
,
and
vnspeakeable
ioyes
.
And
thus
haue
I
,
through
the
gracious
assistance
of
Gods
§.
Sect
.
4.
The
conclusion
of
the
booke
,
enforcing
from
that
which
hath
beene
said
,
the
contempt
of
the
world
.
holy
spirit
,
finished
this
part
also
of
the
Christian
Warfare
,
wherein
I
haue
indeauoured
to
arme
euery
man
against
the
tentations
of
worldly
prosperitie
;
by
shewing
and
proouing
that
the
world
and
worldly
things
are
base
and
contemptible
,
and
not
worthie
any
loue
and
esteeme
,
in
comparison
of
Gods
spirituall
graces
and
heauenly
ioyes
.
For
if
these
earthly
things
which
carnall
worldlings
doe
so
much
affect
,
bee
vaine
and
worthles
,
and
Gods
spiritual
graces
,
and
heauenly
ioyes
be
most
excellent
and
precious
;
they
vnprofitable
euen
in
this
life
,
and
these
most
beneficiall
both
in
this
life
,
and
the
life
to
come
;
if
they
in
themselues
are
miserable
comforters
,
and
bring
many
other
miseries
attending
on
them
,
and
these
most
sweete
and
delightfull
,
without
the
mixture
of
any
euil
;
if
they
be
vnceraine
to
be
gotten
by
those
who
loue
them
,
and
fugitiue
to
those
who
most
run
after
them
,
and
these
most
assuredly
obtained
by
those
who
desire
them
,
and
vse
the
meanes
whereby
they
may
inioy
them
;
if
they
be
as
vncertain
in
their
possession
,
as
in
their
pursuit
,
being
euery
day
readie
to
leaue
their
owners
,
or
their
owners
to
leaue
them
,
and
these
most
constant
,
permanent
and
eternall
▪
finally
,
if
they
through
our
corruption
abusing
them
,
doe
so
much
hurt
vs
,
being
the
causes
,
occasions
,
and
instruments
of
so
manifold
euils
;
and
these
so
much
benefit
vs
,
adorning
vs
with
all
glory
,
inriching
vs
with
al
good
,
replenishing
vs
,
both
in
our
soules
and
bodies
with
all
ioyes
,
pleasures
and
delights
,
and
making
vs
in
all
respects
truly
happie
,
and
eternally
blessed
:
what
doting
folly
and
franticke
madnesse
is
it
,
either
in
our
iudgements
or
affections
,
to
preferre
the
worlds
base
,
worthlesse
and
momentany
trifles
,
before
these
inestimable
iewels
,
and
heauenly
treasures
?
We
account
him
a
child
or
a
foole
,
who
wil
preferre
a
counter
before
a
kingdome
,
a
shadow
before
a
substance
,
and
euery
base
trifle
,
before
his
patrimonie
and
inheritance
:
and
we
both
wonder
and
laugh
at
the
simplicitie
of
the
barbarous
nations
,
who
will
exchange
their
gold
and
pearles
,
for
a
knife
or
glasse
;
but
how
much
more
absurd
and
ridiculous
is
their
follie
and
madnesse
,
who
preferre
earth
before
heauen
,
mammon
before
God
,
and
the
vaine
pleasures
of
sin
,
which
last
but
for
a
season
,
before
the
Kingdome
of
glorie
,
and
those
vnspeakeable
ioyes
which
shal
neuer
end
?
Let
vs
therefore
beware
of
this
worldly
frensle
;
and
seeing
we
professe
the
name
of
Christ
,
&
boast
our selues
of
our
heauenly
hopes
,
as
though
wee
were
assured
of
them
,
and
expected
eternal
crownes
and
kingdomes
,
let
vs
be
ashamed
that
our
practise
should
bewray
our
iudgements
&
affections
,
manifestly
showing
by
our
neglect
of
things
spirituall
and
eternal
,
and
by
our
earnest
&
incessant
seeking
of
things
momentanie
and
temporall
,
that
we
more
esteeme
earth
then
heauen
,
and
desire
more
the
short
possession
of
these
worldly
vanities
,
then
the
euerlasting
fruition
of
God
himselfe
,
and
those
glorious
ioyes
of
his
heauenly
Kingdome
.
We
know
that
those
who
haue
fed
on
dainties
▪
do
loath
the
tast
of
grosser
meats
;
and
that
when
the
Sun
shineth
vpon
the
fire
,
it
maketh
the
light
thereof
like
vnto
a
painted
colour
,
and
much
abateth
of
it
heate
,
if
it
doe
not
quite
extinguish
it
:
and
so
let
vs
who
haue
tasted
how
good
God
is
,
and
the
most
delicate
sweetnesse
of
those
heauenly
ioyes
,
learne
to
loath
the
swinish
husks
of
filthie
pleasures
,
and
the
windie
pulfe
of
worldly
honours
;
and
seeing
the
diuine
light
of
that
heauenly
glorie
hath
shined
vnto
vs
,
let
it
dim
the
light
of
carnall
reason
,
and
abate
,
if
not
extinguish
,
the
flame
and
fire
of
our
earthly
concupiscence
.
For
this
is
the
end
,
as
the
Apostle
teacheth
vs
,
why
the
Lord
in
mercie
hath
caused
his
truth
to
shine
vnto
vs
,
and
to
inlighten
our
minds
with
those
glorious
raies
.
The
Tit
.
2.
11.
12.
grace
of
God
(
saith
he
)
that
bringeth
saluation
vnto
all
m●n
hath
appeared
,
and
teacheth
vs
,
that
we
should
denie
vngodlinesse
,
and
worldly
lusts
,
and
that
we
should
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
Let
vs
not
too
much
esteeme
and
affect
this
state
of
mortality
,
seeing
we
our selues
are
immortall
,
nor
value
these
earthly
things
at
high
rates
,
as
though
they
were
parts
and
members
of
our
bodies
,
but
onelie
account
of
them
as
haires
,
nailes
,
and
other
excrements
,
making
a
fit
proportion
of
them
to
serue
for
ornament
,
and
vse
,
but
cutting
them
off
(
at
least
in
our
harts
and
affections
)
when
being
more
then
needs
,
they
grow
superfluous
.
Wee
are
pilgrims
on
earth
,
and
therefore
let
our
hearts
be
specially
set
and
fixed
on
our
heauenly
countrie
;
we
are
to
runne
a
race
for
no
lesse
a
prize
,
then
the
crowne
of
glory
,
and
therfore
let
vs
so
run
,
that
we
may
obtaine
,
and
as
the
Apostle
exhorteth
1.
Cor
.
9.
23.
24.
vs
,
let
vs
cast
away
euery
thing
that
presseth
downe
,
and
Heb
.
12.
1.
the
sinne
that
hangeth
so
fast
on
,
and
run
with
patience
the
race
that
is
set
before
vs.
We
are
now
fighting
in
a
spirituall
warfare
:
and
(
as
the
Apostle
saith
)
no
man
that
warreth
,
intangleth
2.
Tim
.
20.
4.
himselfe
with
the
affaires
of
this
life
,
because
he
would
please
him
who
hath
chosen
him
to
be
a
souldier
.
We
are
now
contending
for
victorie
,
and
wrastling
not
with
flesh
and
blood
,
but
against
Ephes
.
6.
12.
principalities
,
powers
,
and
worldly
gouernours
.
Let
vs
therefore
so
fight
and
striue
,
that
wee
may
haue
a
glorious
conquest
ouer
the
spirituall
enemies
of
our
saluation
,
and
so
obtaine
the
crowne
of
victorie
,
which
God
hath
promised
vs
,
euen
that
glorious
felicitie
,
and
eternal
happines
of
his
heauenly
Kingdom
.
The
which
he
grant
vnto
vs
which
hath
dearely
bought
it
for
vs
,
Iesus
Christ
the
righteous
,
to
whom
with
the
Father
,
and
his
holy
spirit
,
one
true
,
inuisible
,
most
glorious
,
most
gracious
,
and
only
wise
God
,
be
ascribed
of
vs
,
and
of
his
whole
Church
,
al
honour
and
glory
,
praise
and
thanksgiuing
,
power
,
maiestie
and
dominion
,
both
now
and
for
euermore
.
Amen
.
FINIS
.