OF
THE
PEACE
OF
THE
SOULE
AND
CONTENTMENT
OF
MINDE
.
THE
FIRST
BOOK
.
Of
Peace
with
God
.
CHAP.
I.
Of
the
Peace
of
the
Soul
.
THe
Gospell
is
called
a
Testament
,
because
it
is
the
declaration
of
the
last
Will
of
our
Lord
Jesus
Christ
.
By
that
Will
,
he
leaves
his
peace
to
his
Disciples
,
and
being
neere
his
death
tells
them
,
Iohn
14.17
.
My
peace
I
leave
unto
you
,
my
peace
I
give
unto
you
.
For
since
Jesus
is
called
the
Prince
of
Peace
,
Isaiah
9.5
.
his
proper
legacy
to
his
heires
,
is
peace
.
How
comes
it
to
passe
then
that
such
as
beare
themselves
as
Christs
heires
by
Will
,
yet
will
not
take
his
legacy
?
&
that
Peace
is
no
where
a
greater
stranger
then
in
the
Christian
Church
,
to
whom
it
was
left
by
an
especiall
title
?
It
is
true
indeed
,
that
the
peace
which
our
Saviour
left
to
his
Disciples
is
not
the
temporal
but
the
spirituall
,
which
is
the
peace
of
man
with
God
,
&
with
his
owne
conscience
;
wherefore
he
tells
them
,
that
he
gives
it
not
as
the
World
gives
it
.
But
it
is
true
also
,
that
the
want
of
that
spirituall
and
inward
peace
brings
outward
war
,
as
Saint
James
teacheth
us
,
James
4.1
.
Whence
come
wars
and
fightings
among
you
?
come
they
not
hence
,
even
of
your
lusts
that
warre
in
your
members
?
He
that
is
well
with
God
and
himselfe
,
and
keeps
his
affections
in
order
,
quietly
brought
under
the
rule
of
the
feare
and
love
of
God
,
will
neither
lightly
provok
quarrells
,
nor
be
easily
moved
with
provocations
.
He
will
be
little
concerned
in
publique
contentions
,
and
gently
get
off
from
particular
.
This
is
the
roote
of
the
evill
,
that
we
seek
not
to
be
invested
in
the
possession
of
that
peace
of
God
,
which
the
Lord
Jesus
left
us
by
his
Will
,
&
now
so
graciously
presents
unto
us
by
his
word
and
spirit
,
and
that
wee
disturb
the
work
of
that
good
spirit
the
spirit
of
peace
,
siding
with
our
turbulent
and
vicious
passions
against
him
.
When
we
lose
that
peace
,
we
lose
all
other
goods
,
for
in
peace
all
good
is
comprehended
.
It
is
the
extent
of
the
word
peace
in
Hebrew
,
that
philosophical
tongue
.
That
soul
,
where
the
peace
of
God
dwelleth
,
doth
sincerely
relish
his
blessings
,
and
turneth
evill
into
good
.
But
a
vicious
unquiet
spirit
doth
not
taste
how
the
Lord
is
gracious
1
Pet
2.3
.
And
turneth
good
into
evill
,
as
a
liver
inflamed
with
a
burning
Fever
,
is
worse
inflamed
by
nourishing
meats
.
The
objects
that
moves
desire
and
feare
in
this
world
,
are
for
the
most
part
indifferent
in
their
nature
;
good
to
him
that
useth
them
well
,
evill
to
him
that
knoweth
not
how
to
use
them
;
So
that
good
and
evill
lye
within
a
mans
self
,
not
in
things
without
Pro.
14.14
.
A
good
man
shall
be
satisfied
from
himself
,
saith
Salomon
.
This
is
a
beaten
subject
though
never
sufficiently
considered
.
If
it
were
,
it
would
frame
the
soule
to
piety
&
tranquillity
,
and
make
a
mans
spirit
free
,
clearesighted
,
master
of
all
things
,
and
(
which
is
more
then
all
)
master
at
home
.
The
way
to
attaine
to
that
command
of
our
inward
State
,
is
to
yield
it
to
God
,
who
being
our
great
principle
and
our
original
being
,
imparts
his
freedome
,
&
a
beame
of
the
soverainty
of
his
sublime
nature
,
to
the
soule
that
draweth
neer
unto
him
from
whom
it
is
descended
.
God
being
the
soveraigne
of
the
soule
as
of
all
creatures
,
the
soule
cannot
have
any
rule
at
home
but
from
him
,
nor
enjoy
it
under
him
without
a
free
subjection
to
his
will
.
That
peace
and
liberty
of
the
soule
whereby
a
man
having
all
his
interest
in
heaven
,
is
disinteressed
to
all
things
in
the
world
,
walketh
confident
among
dangers
,
and
entertaineth
with
an
equal
and
serene
face
good
and
evill
successe
,
is
easier
described
then
obtained
.
Yet
we
must
not
be
discouraged
,
but
study
to
describe
it
,
that
we
may
obtain
it
in
some
measure
,
for
it
is
gained
by
meditation
.
And
the
best
kinds
of
meditation
upon
that
peace
,
is
,
to
lift
up
our
soule
unto
God
the
inexhaustible
fountain
of
peace
,
which
he
makes
to
flow
upon
those
that
draw
neer
unto
him
.
We
shall
never
fully
injoy
that
peace
,
till
wee
be
fully
united
with
the
God
of
peace
;
A
perfection
unsuitable
with
this
life
,
where
the
best
are
often
drawn
aside
from
God
,
by
the
wandring
of
their
thoughts
,
and
the
disorder
of
their
affections
,
which
made
St
Paul
to
say
2
Cor.
5
,
6.
that
while
we
are
at
home
in
the
body
wee
are
absent
from
the
Lord
.
Yet
so
much
as
a
faithfull
man
enjoyes
of
the
peace
of
God
,
while
he
lives
in
the
flesh
,
is
as
much
above
the
most
florishing
peace
of
the
greatest
Kings
of
the
world
,
as
Heaven
is
above
earth
.
And
where
it
is
wanting
,
the
highest
earthly
glory
,
which
drawes
the
envy
of
men
,
ought
rather
to
move
their
pitty
.
Without
it
,
the
garish
shew
of
honours
and
treasures
is
like
a
richly
imbroidered
night-cap
upon
a
head
tormented
with
a
violent
meagrime
.
And
all
that
worldly
pompe
is
not
only
uselesse
but
hurtfull
,
sowring
the
mind
with
cares
,
and
firing
the
appetite
with
temptations
,
which
afterwards
teare
the
conscience
with
remorse
,
or
benumme
it
into
a
deadly
lethargy
.
Whereas
the
peace
of
God
is
a
Paradice
,
the
moderator
of
passions
,
the
Schoole
of
vertue
,
the
kingdome
of
God
within
the
soule
.
Blessed
and
holy
is
he
that
hath
it
.
and
to
him
is
next
in
happinesse
and
holinesse
,
he
that
sincerely
endeavoreth
to
get
it
,
and
to
that
end
yeelds
to
God
the
raines
of
his
affections
,
brings
his
will
under
Gods
will
,
and
humbly
invites
him
to
fixe
his
dwelling
,
&
beare
rule
within
his
breast
.
It
is
the
end
that
I
aim
at
,
in
this
worke
.
And
I
beseech
the
God
of
peace
,
so
to
blesse
and
honour
it
,
as
to
make
it
an
instrument
to
work
His
peace
in
the
souls
of
his
servants
,
beginning
at
my
soule
.
To
that
work
every
Christian
ought
to
put
his
hand
as
he
loveth
God
and
himselfe
.
To
which
wee
are
the
more
induced
and
in
a
manner
compelled
by
the
contrariety
of
the
Time
.
While
the
storme
of
warre
or
intestine
dissensions
is
raging
in
all
parts
of
the
world
,
not
leaving
one
safe
corner
for
peace
,
the
wise
Christian
must
take
sanctuary
in
that
inward
peace
,
that
peace
of
God
,
which
though
it
passe
all
understanding
,
yet
will
dwell
in
the
understanding
and
the
affections
of
those
that
faithfully
seek
it
,
and
keep
both
hearts
and
minds
in
the
knowledge
and
love
of
God
through
Jesus
Christ
.
Get
once
God
within
you
,
you
have
a
shelter
at
home
against
all
injuryes
abroad
;
as
he
that
in
a
tempestuous
raine
flyes
into
a
Church
,
and
in
Gods
house
finds
peace
and
safety
,
whilst
the
whole
aire
abroad
is
enflamed
with
lightnings
,
and
roaring
with
thunder
;
and
the
land
floods
are
hurling
down
houses
,
drowning
sheep
and
shepheards
,
and
destroying
the
long
hopes
of
the
Husbandmans
labour
.
For
the
faithfull
soul
is
Gods
Temple
,
which
he
graceth
by
his
presence
,
and
blesseth
with
his
peace
,
not
suffering
it
to
be
removed
though
the
earth
be
removed
,
and
though
the
mountains
be
carried
into
the
midst
of
the
Sea
.
This
peace
at
home
,
in
which
our
duty
and
our
happinesse
are
concentred
,
is
an
inviting
subject
for
a
diligent
contemplation
.
Let
us
examine
wherein
consisteth
the
true
peace
of
the
soul
and
contentment
of
mind
,
and
how
wee
must
keepe
peace
with
God
,
with
our selves
,
with
our
neighbours
,
in
adversity
,
in
prosperity
,
and
in
all
the
occurrences
of
life
.
CHAP.
II.
Of
the
Peace
of
Man
in
his
integrity
,
and
the
losse
of
that
peace
by
sinne
.
THe
fundamentall
rule
of
great
reformations
is
to
bring
things
to
their
beginning
.
By
that
rule
,
that
wee
may
know
the
true
peace
of
God
and
how
wee
may
get
it
,
wee
must
cast
back
our
sight
upon
the
beginning
,
how
God
gave
it
to
man
,
and
how
he
lost
it
soone
after
.
And
here
wee
must
use
that
which
the
Spirit
sayd
unto
the
Churches
,
Rev.
2.5
.
Remember
whence
thou
art
fallen
,
and
repent
.
Man
newly
created
after
Gods
likenes
was
in
perfect
peace
with
him
:
for
God
,
making
an
image
of
himselfe
,
would
not
have
made
it
dissenting
from
him
;
and
peace
is
a
prime
lineament
of
Gods
Image
.
That
first
human
soule
,
recently
breathed
out
of
Gods
mouth
,
followed
with
delight
the
fresh
and
pure
traces
of
his
divine
production
;
and
man
,
finding
in
himselfe
the
likness
of
his
Creator
,
tooke
a
great
joy
and
glory
to
compare
that
copy
with
the
original
.
That
moving
image
of
God
did
imitate
his
actions
,
as
doth
the
image
of
our
body
in
a
glasse
.
And
whereas
in
the
worke
of
regeneration
,
St
Paul
saith
,
that
the
new
man
,
is
renewed
in
knowledge
after
the
image
of
him
that
created
him
,
and
that
he
is
created
after
God
in
righteousnes
and
true
holines
,
it
followes
,
that
the
first
man
was
created
such
,
since
wee
learne
that
such
must
be
the
renewing
of
man
,
to
be
created
againe
after
the
image
of
God
.
These
lively
expresses
of
the
image
of
God
,
knowledge
,
righteousnes
,
and
holines
,
could
not
be
in
that
first
man
,
without
an
entire
peace
and
consonance
with
his
Creator
.
And
having
peace
with
God
,
he
had
it
also
with
himselfe
;
His
desires
were
not
at
variance
with
his
fears
,
nor
his
knowledge
with
his
actions
;
His
thoughts
belyed
not
his
words
;
His
cupidity
did
not
draw
against
his
conscience
,
&
his
conscience
layd
no
accusation
against
him
.
From
that
good
intelligence
with
God
and
with
himselfe
,
he
could
not
but
reape
a
great
content
in
his
mind
;
that
content
also
being
a
lineament
of
the
image
of
God
,
to
whom
,
as
holines
,
so
happines
is
natural
and
essential
.
For
that
contentment
of
mind
he
got
no
smal
contribution
from
the
beauty
and
plenty
of
Nature
smiling
upon
him
,
and
the
willing
submission
of
all
animals
flocking
about
him
,
as
loving
subjects
,
meeting
to
wellcome
their
new
Soveraign
.
For
his
peace
with
God
kept
all
creatures
in
peace
and
obedience
under
him
:
Abroad
,
the
clemency
of
the
aire
,
and
the
pleasantnes
of
a
garden
of
Gods
planting
delighted
him
.
And
at
home
,
his
familiarity
and
free
accesse
to
his
Maker
filled
him
with
joy
and
confidence
.
And
his
original
righteousnes
(
if
he
could
have
kept
it
)
would
have
perpetuated
that
blessed
peace
unto
him
;
for
peace
is
the
most
proper
effect
of
righteousnesse
,
as
it
is
exprest
by
Isatah
,
The
work
of
righteousnesse
shal
be
peace
,
and
the
effect
of
righteousnesse
quietness
&
assurance
for
ever
.
Isa.
32.17
.
Truly
,
God
forbidding
him
to
eat
of
that
excepted
fruit
upon
paine
of
death
,
did
intimate
that
as
long
as
he
kept
in
obedience
,
death
could
take
no
hold
of
him
,
nor
any
of
the
appurtenances
of
death
:
for
such
are
all
the
infirmities
of
the
body
,
all
the
griefes
of
the
mind
,
and
all
the
crosses
of
this
life
.
Ezekiel
in
the
eighteenth
Chapter
is
copious
upon
this
demonstration
that
life
is
inseperable
from
righteousness
,
and
mortality
from
sinne
.
This
last
was
justified
by
wofull
experience
;
for
man
going
from
his
righteousnesse
forfeited
his
life
and
his
peace
:
And
presently
,
a
dark
cloud
of
confusion
and
misery
troubled
his
golden
serenity
:
The
voyce
of
God
which
was
the
joy
of
man
,
suddenly
became
his
terrour
;
Gods
presence
which
was
his
life
,
became
so
formidable
to
him
,
that
it
went
for
a
currant
truth
,
Judg.
13.22
.
Wee
shall
surely
dye
,
because
wee
have
seene
God
.
Man
being
fallen
off
from
God
,
most
part
of
the
creatures
fell
off
from
him
,
and
that
rebellion
continued
ever
since
.
Those
that
have
sense
and
motion
openly
deny
to
yeeld
subjection
unto
him
,
flee
away
from
him
when
he
will
come
neere
them
,
or
flye
upon
him
with
open
hostility
:
And
to
get
service
from
them
,
he
must
tame
them
young
,
before
they
be
able
to
resist
him
.
Other
Creatures
destitute
of
sense
,
yet
seeme
sensible
enough
to
let
him
know
,
that
they
yeeld
to
him
a
forced
service
.
Neither
can
the
earth
be
wonne
to
doe
any
good
for
him
,
but
by
great
labour
and
long
expectation
:
Diseases
enter
into
his
body
with
the
meate
that
he
eateth
,
and
the
aire
that
he
breatheth
.
Stormes
beat
upon
him
,
Summers
scorch
him
,
Winters
chill
him
.
Foxes
have
holes
,
and
birds
of
the
aire
have
nests
,
their
garments
are
natural
,
warme
in
winter
,
light
in
summer
:
To
man
onely
,
Nature
gives
not
where
to
lay
his
head
;
nor
so
much
as
a
skinne
capable
to
abide
his
native
ayre
.
He
is
ashamed
to
see
his
person
,
and
robbes
his
subjects
of
their
vesture
to
hide
himselfe
under
the
spoyle
.
And
yet
that
discord
between
man
and
nature
is
lesse
then
the
discord
between
man
and
man
.
For
generally
,
men
advance
themselves
by
their
mutual
ruine
,
and
seldome
get
any
of
the
goods
of
this
world
,
but
by
the
evill
of
another
;
Warres
,
lawsuits
,
envies
among
Neighbours
,
and
domestique
quarrells
,
make
the
face
of
the
world
like
unto
a
wild
rugged
field
,
full
of
thorns
&
bryers
;
if
not
liker
unto
a
stormy
Sea
,
where
the
waves
break
one
another
continually
.
It
is
the
raigne
of
discord
and
confusion
.
And
yet
the
discord
of
man
with
his
own
kind
,
is
not
so
grievous
as
his
disagreement
with
his
owne
selfe
;
I
mean
the
naturall
and
unregenerate
man
.
For
reason
,
which
bore
a
peaceable
and
uncontrouled
rule
within
mans
soule
,
before
he
was
estranged
from
God
,
finds
no
more
that
ready
obedience
of
the
facultyes
and
affections
.
His
general
inborne
notions
of
goodnesse
and
wisedom
,
are
now
and
then
darkned
with
the
particular
violent
suggestions
of
the
appetite
,
casting
a
thick
cloud
before
the
eye
of
the
understanding
:
Reason
her self
studieth
her
own
delusion
,
putting
a
disguise
of
good
upon
evill
;
Many
times
also
a
man
knowing
and
condemning
evill
,
followeth
it
at
the
same
time
;
being
alike
unable
to
blind
his
judgment
,
and
rule
his
passion
.
Then
,
as
passions
are
pulling
against
Reason
,
they
will
also
pull
one
against
another
;
as
when
subjects
nave
shaken
off
the
yoke
of
their
King
,
the
State
breaketh
into
factions
,
and
every
one
is
pulling
for
himselfe
.
Wrath
and
lust
,
wil
fiercely
bustle
the
one
against
the
other
,
as
two
land
flood
torrents
falling
from
two
opposite
mountains
.
The
like
between
feare
&
desire
,
covetuousnesse
&
ambition
,
love
and
jelousie
;
or
if
one
passion
raignes
alone
,
it
doth
tyrannize
over
the
heart
.
To
teare
a
mans
soul
,
and
bring
him
to
slavery
and
misery
,
there
needs
no
more
but
lust
or
envy
,
or
impatience
of
revenge
.
In
a
heart
lying
under
that
tyranny
,
and
helping
his
own
slavery
,
when
God
by
his
spirit
begins
the
worke
of
regeneration
,
then
begins
another
kind
of
discord
;
of
which
St
Paul
speakes
,
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
,
and
these
two
are
contrary
the
one
to
the
other
,
so
that
you
doe
not
the
things
that
ye
would
.
This
is
a
more
irreconcilable
quarrell
then
the
other
betweene
the
vicious
passions
,
which
many
times
will
agree
to
do
evill
,
and
yeeld
one
to
another
by
turnes
,
as
the
occasion
serveth
;
But
between
the
flesh
and
the
spirit
,
that
is
,
betweene
the
feare
of
God
and
the
corruption
of
our
nature
there
can
be
neither
peace
nor
truce
;
Vice
must
fall
and
break
his
neck
before
the
fear
of
God
,
as
Dagon
before
the
Arke
,
unlesse
that
God
irritated
by
a
pertinacious
resistance
,
withdraw
his
feare
and
knowledge
from
a
stubborne
heart
;
and
then
it
is
not
God
but
man
that
is
overcome
,
for
while
he
shakes
off
the
free
yoake
of
piety
,
he
puts
on
the
slavish
yoak
of
his
unruly
appetite
,
and
becomes
a
drudge
to
feed
the
greediness
of
an
imperious
and
insatiable
master
.
Isa.
48.22
.
There
is
no
peace
saith
the
Lord
for
the
wicked
.
The
case
is
deplorable
of
a
conscience
destitute
of
the
feare
of
God
and
faith
in
his
promises
,
where
the
heady
untamed
passions
have
snatcht
the
rains
from
the
hands
of
reason
.
It
is
the
fable
of
Phaeton
turned
into
a
story
;
for
reason
,
too
weak
for
the
head-strong
appetite
is
overturned
from
his
seate
,
the
celestial
light
is
quencht
in
the
soule
,
the
fire
of
cupidity
is
kindled
in
the
heart
,
the
unruly
passions
runne
wild
their
severall
wayes
,
and
the
man
is
cast
headlong
into
perdition
.
That
perdition
is
the
final
seperation
from
God
and
the
endless
discord
with
him
,
which
begins
in
this
very
life
.
Yet
as
long
as
a
man
liveth
upon
earth
,
he
hath
a
share
in
that
generall
love
of
God
to
his
creatures
,
and
the
goodness
and
patience
of
God
inviteth
him
to
repentance
.
But
after
this
life
is
done
,
God
is
an
open
enemy
to
those
that
have
lived
in
emnity
against
him
,
and
abused
his
grace
&
long
patience
.
To
describe
that
miserable
state
,
the
Lord
Jesus
calls
it
outward
darkness
;
worme
that
dyeth
not
,
a
fire
that
is
not
quenched
,
where
there
is
wailing
and
gnashing
of
teeth
.
Imagine
if
you
can
,
what
it
is
to
be
shut
out
from
God
the
father
of
light
,
and
driven
away
from
him
for
ever
;
After
that
,
a
hideous
darkness
,
a
worme
gnawing
,
a
fire
burning
,
wailing
and
gnashing
of
teeth
,
late
remorse
,
despair
,
hatred
of
ones
selfe
,
and
all
imaginable
distresses
are
but
consequences
of
that
misery
of
miseryes
,
to
be
hated
of
God
and
hate
him
for
ever
.
Of
that
incomprehensible
misery
the
suburbs
are
the
torments
of
conscience
in
this
life
,
to
which
the
racks
,
the
wheeles
,
and
the
fires
,
are
not
comparable
.
How
grievous
those
torments
are
,
many
forsaken
wretches
have
sufficiently
exprest
it
,
who
being
tortured
by
their
conscience
,
and
uncapable
to
conceive
any
deliverance
from
the
dismal
expectation
of
hell
,
have
chosen
rather
to
leape
into
hell
,
by
a
desperate
selfe-murther
,
then
to
endure
any
longer
the
angry
face
of
God
pursuing
them
.
And
the
miserable
soules
find
there
,
what
they
seek
to
avoid
;
Amos
5.19
.
as
if
a
man
did
flee
from
a
Lion
,
and
a
Beare
met
him
.
The
examples
are
frequent
of
those
whom
the
secret
lashes
of
conscience
have
forced
to
make
an
open
declaration
of
their
hidden
crimes
,
shewing
thereby
,
that
they
were
upon
Gods
rack
.
But
truly
the
examples
are
yet
more
frequent
of
seared
and
benummed
consciences
,
which
by
pastimes
,
companyes
,
businesses
,
and
the
deceitfulnes
of
riches
,
divert
their
mind
from
that
formidable
thought
of
the
quarrell
,
that
is
betweene
God
and
them
;
cosening
themselves
,
as
farre
as
they
can
,
with
a
vaine
opinion
that
the
way
to
scape
Gods
justice
,
is
,
not
to
think
of
it
;
and
,
that
they
may
not
think
of
it
,
they
enjoine
their
reason
not
to
beleeve
it
.
But
that
numnesse
is
unworthy
of
the
name
of
peace
:
There
is
great
difference
betweene
safety
and
security
,
betweene
having
peace
and
not
thinking
of
warre
.
Such
men
are
like
passengers
sleeping
in
a
ship
that
is
sinking
;
or
like
that
wee
have
heard
with
horrour
and
compassion
,
that
bestial
souldiers
condemned
to
death
,
would
drink
lustick
,
and
goe
drunk
to
the
gallowes
;
This
I
say
is
the
behaviour
of
most
part
of
the
world
,
who
bearing
their
condemnation
in
their
conscience
,
make
them-selves
drunk
while
they
are
going
downe
into
perdition
;
sometimes
with
strong
drink
,
but
continually
with
the
lust
of
the
flesh
,
the
lust
of
the
eyes
and
the
pride
of
life
,
and
with
worldly
cares
and
projects
,
being
of
opinion
that
it
is
needlesse
to
think
of
death
,
because
it
comes
without
thinking
.
But
in
that
carnal
lethargy
,
conscience
will
start
up
by
intervalls
and
pinch
drousy
hearts
:
Especially
when
adversity
lyeth
heavy
upon
their
persons
and
familyes
,
and
when
sudden
dangers
overtake
them
.
Then
doe
they
see
the
angry
countenance
of
Gods
justice
;
Their
owne
crimes
take
them
by
the
throate
,
and
they
seeme
ready
to
say
as
Ahab
to
Eliah
1
Kings
21.
hast
thou
found
me
mine
enemy
?
And
God
saith
to
their
heart
with
anger
,
I
have
found
thee
,
because
thou
hast
sold
thy selfe
to
worke
evill
in
the
sight
of
the
Lord
.
There
is
no
conscience
so
sunk
in
a
deepe
sleepe
of
sinne
and
worldlines
,
but
will
now
and
then
awake
,
and
cry
out
in
a
sudden
fright
.
So
did
Felix
,
though
a
Pagan
,
an
extortionner
,
and
a
man
every
way
infamous
;
for
,
as
St
Paul
reasoned
of
temperance
and
righteousnes
and
judgment
to
come
,
Felix
trembled
,
and
answered
,
Goe
thy
way
for
this
time
,
Act.
24.
Whosoever
hath
read
bookes
and
men
,
may
have
observed
what
unquietnes
,
crimes
will
bring
to
the
criminal
;
That
tyrants
continually
imagine
a
naked
sword
hanging
over
their
head
;
That
the
wicked
flee
,
when
no
man
pursueth
;
That
murtherers
and
perfidious
men
have
a
broken
sleepe
,
and
their
mirth
is
interrupted
with
parentheses
of
frownes
and
grimme
lookes
;
That
when
they
excuse
themselves
of
a
foule
fact
,
of
which
their
conscience
accuseth
them
,
their
conscience
many
times
gives
the
lye
to
their
words
,
and
they
are
contradicted
by
the
inconstancy
of
their
lookes
,
and
the
stammering
of
their
tongue
.
And
conscience
will
double
these
terrours
,
when
their
end
draweth
nigh
.
Many
know
who
he
was
that
started
up
often
in
his
mortal
drouzines
on
his
death
bed
,
commanding
that
his
men
should
give
over
slaying
.
But
suppose
that
the
wicked
,
that
have
the
world
at
will
,
had
as
much
rest
within
as
without
,
yet
●●dons
saying
to
Craesus
ought
to
be
observed
,
Never
to
pronounce
any
man
happy
before
his
death
.
But
the
Christian
ought
to
give
to
that
sentence
a
longer
terme
,
if
he
hath
bin
with
David
in
the
Sanctuary
of
God
,
and
there
hath
understood
the
end
of
the
wickd
,
and
found
that
God
hath
set
them
in
slippery
places
,
to
cast
them
into
destruction
.
CHAP.
III.
Of
the
reconciliation
of
man
with
God
,
through
Jesus
Christ
.
Such
being
the
enmity
betweene
God
and
sinfull
man
,
which
is
followed
with
the
discord
of
man
with
nature
,
&
with
his
kind
,
&
with
himself
;
How
welcome
,
how
precious
to
him
must
the
blessed
newes
be
of
Gods
reconciliation
with
him
?
Esa.
5.27
.
How
beautifull
upon
the
mountaines
are
the
feet
of
him
,
that
bringeth
good
tydings
,
that
publisheth
peace
,
that
bringeth
good
tydings
of
good
,
that
publisheth
salvation
,
that
saith
unto
Sion
,
Thy
God
reigneth
?
the
chief
ambassadour
that
anounceth
that
peace
with
God
,
is
he
that
made
it
.
It
is
the
eternal
sonne
of
God
,
who
by
an
infinite
mercy
towards
man
guilty
and
miserable
,
was
pleased
to
allye
himself
with
him
,
by
a
personal
union
of
the
divine
nature
with
the
humane
.
He
hath
taken
our
nature
and
imparted
his
unto
us
.
He
hath
made
himselfe
Man
to
take
upon
himself
the
debt
of
man
.
For
seeing
that
man
was
indebted
to
Gods
iustice
,
it
was
requisite
that
a
man
should
give
satisfaction
.
Which
because
mans
nature
was
not
able
to
find
,
Christ
joyning
to
the
Nature
and
Obligation
of
man
the
Nature
and
Vertue
of
God
,
and
both
in
one
Person
,
hath
fully
satisfied
the
justice
of
his
father
,
which
required
a
perfect
obedience
,
and
death
for
punishment
of
disobedience
.
He
hath
then
presented
to
God
a
most
accomplisht
obedience
,
of
which
the
most
eminent
act
was
to
have
readily
undergone
a
shameful
&
bitter
death
at
his
Fathers
command
for
the
sins
of
mankinde
,
of
which
he
was
the
pledge
and
the
representative
;
An
obedience
of
infinite
merit
,
more
powerfull
to
obtaine
pardon
,
yea
and
reward
,
at
Gods
hands
,
then
all
the
disobedience
of
the
world
to
incense
his
just
wrath
to
punishment
.
1.
Pet.
2.24
.
His
owne
selfe
bare
our
sins
in
his
owne
body
on
the
tree
.
Isa.
53.5
.
The
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
wee
are
healed
.
For
it
pleased
the
father
that
in
him
should
all
fullness
dwell
,
and
having
made
peace
through
the
bloud
of
his
cross
;
by
him
to
reconcile
all
things
unto
himselfe
.
Col.
1.19
.
All
that
have
recourse
to
that
infinite
love
of
God
and
that
ransome
of
inestimable
value
,
the
merit
of
his
sonne
,
embracing
it
with
a
true
faith
,
(
which
cannot
act
,
nor
subsist
,
without
a
true
repentance
)
find
their
peace
made
with
God
;
their
iniquity
is
pardoned
,
they
have
received
of
the
Lords
hands
double
for
all
their
sinnes
.
Isa.
40.2
.
It
is
a
double
satisfaction
,
both
because
it
is
twice
greater
then
all
the
sins
of
the
world
;
and
because
it
worketh
a
double
effect
,
the
one
to
get
pardon
for
sins
,
the
other
to
obtain
a
reward
for
imputed
righteousness
.
And
that
satisfaction
represented
to
God
in
our
faithful
prayers
makes
them
acceptable
and
of
sweet
favour
,
as
the
incense
put
upon
the
sacrifices
,
It
is
much
to
be
lamented
that
these
tydings
of
grace
and
glory
are
but
coldly
entertained
by
carnal
eares
,
as
now
growne
stale
and
vulgar
.
And
that
there
is
more
joy
for
prevailing
in
a
Law-suite
,
and
for
a
Peace
that
opens
the
markets
and
the
freedome
of
commerce
after
a
civil
broyle
,
then
for
our
peace
with
God
through
Christ
,
in
whom
wee
have
free
accesse
unto
the
throne
of
grace
,
that
wee
may
obtaine
mercy
and
finde
grace
to
help
in
time
of
need
.
Heb.
4.16
.
But
he
that
in
the
fright
of
his
conscience
hath
seen
hell
open
,
gaping
for
him
,
and
hath
once
lost
his
thoughts
in
that
bottomelesse
gulfe
of
misery
and
horrour
to
have
his
creatour
his
enemy
;
if
upon
that
he
embrace
by
faith
that
great
and
heavenly
message
,
not
onely
that
his
sinnes
are
forgiven
him
by
the
merit
of
Christ
,
but
that
by
the
same
merit
,
of
an
enemy
and
a
child
of
wrath
he
is
become
the
sonne
of
God
and
heire
of
his
Kingdome
,
his
heart
will
melt
with
joy
love
and
admiration
,
and
the
sadder
his
sense
was
of
his
deplorable
condition
,
the
greater
will
his
thankfulnesse
be
for
his
gracious
restoration
O
the
depth
of
the
riches
both
of
the
wisedome
and
the
goodnesse
of
God
,
who
hath
found
a
way
to
set
forth
together
his
justice
and
his
mercy
,
and
to
pardon
sinne
by
punishing
it
!
O
the
infinite
love
of
the
Father
,
who
so
loved
the
world
that
he
gave
his
onely
Sonne
for
them
!
O
the
infinite
love
of
that
onely
Sonne
,
that
so
loved
his
enemyes
that
he
delivered
himselfe
to
a
most
bitter
death
to
give
them
life
and
immortality
,
yea
and
his
own
kingdome
!
O
the
infinite
love
of
the
holy
Ghost
,
who
so
loved
the
world
as
to
announce
unto
them
this
excellent
piece
of
newes
by
his
word
,
and
seale
the
promises
of
God
in
their
hearts
by
faith
in
Jesus
Christ
,
that
whosoever
beleeveth
on
him
should
not
perish
but
have
life
eternal
.
Behold
then
the
onely
foundation
of
the
peace
of
the
soule
and
contentment
of
mind
!
It
is
that
peace
made
for
us
with
God
by
his
onely
sonne
,
who
hath
taken
our
sinnes
upon
himselfe
and
in
consequence
the
punishment
;
giving
us
in
exchange
his
righteousnesse
,
and
consequently
the
reward
of
it
,
since
by
it
wee
appeare
righteous
before
God
.
This
is
the
summary
of
the
Gospell
,
This
is
the
onely
comfort
of
the
faithfull
,
That
being
justifyed
by
faith
wee
have
peace
with
God
through
Jesus
Christ
our
Lord
.
Rom.
5.1
.
Without
that
persuasion
all
the
moral
precepts
and
all
the
reasons
of
Philosophy
cannot
set
the
mind
at
rest
,
much
lesse
the
riches
,
honours
,
pleasures
and
pastimes
of
this
world
,
for
who
can
have
peace
with
himselfe
while
he
is
in
dissention
with
God
?
And
who
can
have
peace
with
God
,
but
by
the
mediation
of
his
beloved
sonne
Jesus
,
there
being
no
other
name
under
heaven
by
which
wee
must
be
saved
?
The
chiefe
impediment
of
the
tranquillity
of
minde
being
the
remorse
for
sinne
against
God
,
and
the
apprehension
of
this
just
and
terrible
threatning
,
Cursed
is
he
that
continueth
not
in
all
the
words
of
Gods
law
to
doe
them
.
Whosoever
embraceth
the
merit
of
Jesus
Christ
by
faith
is
fenced
against
all
the
threatnings
of
the
law
,
and
all
the
accusations
of
his
conscience
:
For
to
them
he
will
answere
,
As
Gods
threatnings
are
just
so
are
his
promises
;
now
,
he
hath
promist
that
if
wee
judge
our selves
wee
shall
not
be
judged
of
the
Lord
.
1.
Cor.
11.31
.
That
he
that
heareth
the
word
of
the
sonne
of
God
and
beleeveth
on
him
that
sent
him
hath
everlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
past
from
death
to
life
.
Joh.
5.24
.
That
the
blood
of
Jesus
Christ
the
sonne
of
God
clenseth
us
from
all
sin
.
1.
Joh.
1.7
.
That
he
hath
blotted
out
the
hand
writing
of
ordinances
that
was
against
us
which
was
contrary
to
us
,
and
took
it
out
of
the
way
nailing
it
to
his
crosse
.
Col.
2.14
.
Wherefore
these
threatnings
,
that
God
will
bring
every
work
to
judgement
,
and
that
even
for
one
idle
word
account
must
be
given
,
reach
not
to
those
evill
workes
of
which
beleivers
have
repented
and
embraced
the
remission
by
faith
in
Jesus
Christ
.
Those
threatenings
of
judgement
doe
not
reach
me
,
since
I
have
already
past
judgemont
upon
myselfe
by
a
serious
contrition
,
and
have
received
my
Absolution
by
the
merit
of
him
that
was
judged
and
condemed
for
me
.
If
account
must
be
given
for
my
sinnes
,
Christ
must
give
it
,
who
charged
himselfe
with
them
But
that
account
is
discharged
,
My
sins
are
put
out
of
Gods
score
;
The
curse
of
the
law
to
a
soule
that
beleeveth
in
Christ
,
as
I
doe
,
is
a
handwriting
taken
out
of
the
way
,
a
Bond
torne
and
nailed
to
the
crosse
of
Christ
;
God
is
too
just
to
make
use
of
a
bond
vacated
to
proceed
against
me
:
the
merit
of
his
Sonne
which
he
received
in
payment
for
me
,
is
of
too
great
value
to
leave
me
in
danger
to
be
sued
,
for
the
debts
which
he
hath
payd
;
for
himself
was
arrested
by
Death
,
the
Sergeant
of
Gods
justice
,
and
put
in
that
jayle
whence
there
is
no
comming
out
till
one
hath
payd
the
utmost
farthing
;
and
being
come
out
of
that
jayle
by
his
resurrection
,
he
hath
made
it
manifest
that
he
hath
payd
the
whole
debt
which
he
was
bound
for
in
our
behalfe
unto
Gods
justice
.
What
though
my
sins
be
great
?
yet
are
they
lesse
then
the
merit
of
Jesus
Christ
.
No
sinne
is
so
great
that
it
ought
to
take
away
the
confidence
in
Gods
promises
.
No
sinne
is
so
great
that
it
may
damme
a
soule
beaten
downe
with
contrition
,
but
together
raised
by
faith
and
washt
in
the
blood
of
the
sonne
of
God
,
Indeed
the
remembrance
of
my
sins
must
be
bitter
unto
me
,
yet
that
bitternes
must
be
drowned
in
the
joy
of
my
salvation
,
&
my
repentance
must
be
a
step
not
a
hinderance
to
my
confidence
.
So
I
will
say
to
God
every
day
with
a
contrite
heart
Forgive
us
our
trespasses
:
And
at
the
same
time
I
will
remember
that
I
make
that
prayer
unto
our
Father
which
is
in
heaven
,
who
commands
me
to
call
him
Father
,
to
assure
me
that
he
will
spare
me
as
a
man
spareth
his
owne
sonne
that
serveth
him
,
Mal.
3.17
.
&
to
stile
him
heavenly
father
to
whom
the
kingdome
and
the
power
and
the
glory
belongeth
,
to
lift
up
my
hope
to
that
celestial
glory
which
he
fully
possesseth
,
and
which
he
will
impart
to
his
children
in
their
measure
.
I
will
walke
before
God
with
humility
and
feare
,
thinking
on
my
sins
past
and
my
present
weakenes
and
sinfulnes
;
but
together
I
will
goe
in
the
strength
of
the
Lord
and
make
mention
of
his
righteousnes
.
The
righteousnes
of
God
that
frighteth
sinners
,
comforteth
me
,
and
his
justice
is
all
mercy
to
me
:
For
the
infinite
merit
of
his
Sonne
being
mine
,
he
is
now
gracious
unto
me
in
his
justice
.
Hereby
the
peace
and
assurance
which
I
enjoy
through
faith
,
is
advanced
to
a
joy
of
heaven
upon
earth
,
and
to
this
song
of
triumph
.
Isa.
61.10
.
I
will
greatly
rejoyce
in
the
Lord
,
my
soule
shall
be
joyfull
in
my
God
;
for
he
hath
cloathed
me
with
the
garments
of
salvation
,
he
hath
covered
me
with
the
robe
of
righteousnes
,
as
a
bridegroome
decks
himselfe
with
ornaments
and
as
a
bride
adornes
herselfe
with
her
jewells
.
This
is
the
peace
and
contentment
of
the
faithful
soule
that
feeleth
and
relisheth
her
blessed
reconcilation
made
with
God
through
Jesus
Christ
.
For
he
that
hath
peace
with
God
hath
peace
also
with
himselfe
.
And
the
love
of
God
powerfully
growing
in
his
heart
by
the
consideration
of
the
bounty
of
God
(
whose
sweetnes
wee
may
taste
though
not
conceive
his
greatnes
)
breeds
there
together
the
peace
of
God
which
passeth
all
understanding
,
banisheth
tumultuous
and
unlawfull
affections
,
and
brings
the
lawfull
under
its
obedience
;
so
that
all
the
affections
of
the
regenerate
soule
meete
in
one
,
and
make
but
one
,
which
is
the
love
of
God
,
as
many
brookes
that
lose
their
names
in
a
great
River
.
When
the
love
of
God
brings
not
that
great
peace
to
the
soule
,
and
the
absolute
empire
over
the
passions
,
it
is
because
love
is
as
yet
imperfect
;
and
the
cause
of
that
imperfection
is
the
deficiency
of
faith
,
which
doth
not
yet
embrace
aright
the
reconciliation
with
God
through
Jesus
Christ
;
and
faith
is
deficient
when
it
is
not
maintained
by
good
workes
,
her
food
,
without
which
it
pines
away
,
and
falls
into
a
shaking
palsie
;
and
when
that
foundation
is
shaking
,
all
that
is
built
upon
it
cannot
but
be
tottering
:
This
then
must
be
our
first
and
earnest
taske
,
to
make
our selves
sure
of
our
peace
with
God
by
a
lively
faith
,
whereby
our
hearts
may
be
purified
from
evill
workes
,
and
made
fertile
to
all
fruits
of
holinesse
.
For
hereby
we
shall
have
peace
with
our selves
and
shall
be
masters
at
home
.
Hereby
also
wee
shall
have
peace
with
Gods
creatures
,
receiving
temporall
blessings
as
testimonies
of
Gods
reconciliation
with
us
,
and
in
every
bit
of
bread
wee
shall
taste
his
love
;
Prosperity
and
adversity
will
prove
equally
good
unto
us
,
being
dispensed
by
his
fatherly
care
.
If
God
multiply
our
afflictions
it
will
be
onely
to
multiply
our
deliverances
.
He
will
never
put
us
to
the
tryal
but
to
refine
our
faith
,
weane
our
hearts
from
the
world
,
and
make
his
heavenly
comforts
more
welcome
to
us
;
Truly
the
faithfull
soule
,
that
knoweth
how
to
make
the
right
use
of
good
and
evil
,
shall
find
experimentally
the
truth
of
St.
Pauls
sentence
that
all
things
are
for
our
sakes
.
2
Cor.
4.25
.
Also
this
peace
with
God
brings
us
peace
with
our
neighbours
.
For
he
that
hath
a
comfortable
seeling
in
his
conscience
that
God
is
reconciled
with
him
,
will
easily
be
reconciled
with
his
brethren
,
holding
it
a
point
of
equity
,
generosity
,
and
gratefulnes
,
after
that
his
Master
hath
forgiven
him
ten
thousand
talents
,
to
forgive
his
fellow
servant
an
hundred
pence
.
If
all
men
had
the
peace
of
God
in
their
hearts
,
there
would
be
no
discord
in
the
world
.
But
because
most
men
want
that
good
peace
,
and
they
that
have
it
,
have
it
but
imperfectly
,
therefore
peace
between
men
can
hardly
be
well
cemented
.
When
you
see
men
professing
piety
and
sound
doctrine
,
tearing
and
devouring
one
another
with
warres
or
lawfuites
,
you
may
be
sure
that
the
peace
of
God
rules
not
in
their
hearts
,
surely
not
in
the
hearts
of
the
authors
and
fomentors
of
discord
,
though
they
should
pretend
the
zeale
of
Gods
glory
,
who
hath
no
need
of
mens
turbulent
passions
to
advance
his
kingdome
,
which
is
all
peace
.
In
heaven
where
the
peace
of
God
abideth
in
its
fulness
,
and
filleth
the
hearts
of
every
one
of
his
Saints
,
there
is
also
of
necessity
a
perfect
peace
between
them
,
for
they
must
needs
have
all
one
love
,
since
they
have
all
but
one
interest
,
which
is
the
glory
of
him
that
loveth
them
,
and
for
ever
glorifieth
them
with
himselfe
.
CHAP.
IV.
Generall
meanes
to
preserve
that
peace
with
God
:
and
first
to
serve
God
purely
and
diligently
.
HAving
spoken
of
the
true
and
onely
foundation
of
the
peace
of
the
soule
and
contentment
of
mind
,
which
is
the
confidence
that
God
is
appeased
to
us
through
Jesus
Christ
;
Let
us
now
use
the
meanes
to
preserve
that
peace
and
stand
firme
upon
that
solid
ground
,
beginning
by
the
more
general
.
The
first
is
to
serve
God
with
purity
and
diligence
,
for
which
this
consideration
is
essential
,
that
our
reconciliation
with
God
was
made
by
way
of
purchase
,
and
that
when
wee
were
lost
and
estranged
from
God
,
he
was
pleased
to
redeeme
us
by
his
Sonne
:
Wherefore
as
they
that
bought
servants
expected
service
from
them
,
God
also
hath
bought
us
to
be
served
by
us
.
That
end
of
our
redemption
is
thus
set
down
by
St.
Paul
,
Tit.
2.14
.
Christ
gave
himself
for
us
that
he
might
redeeme
us
from
all
iniquity
,
and
purifie
unto
himselfe
a
peculiar
people
zealous
of
good
workes
.
It
was
the
custome
over
all
the
world
in
S.
Pauls
time
to
buy
&
sell
servants
:
As
then
servants
could
not
expect
the
favour
of
them
that
had
bought
them
,
unlesse
they
did
them
good
service
;
we
that
are
purchased
by
God
with
such
a
great
price
must
not
expect
to
enjoy
his
peace
and
gracious
countenance
,
if
wee
doe
not
serve
him
according
to
his
will
;
Wherein
our
utility
meetes
with
our
duty
,
for
of
the
service
which
wee
yeeld
unto
God
the
whole
benefit
results
unto
us
.
Before
all
things
wee
must
looke
well
that
our
service
to
God
be
pure
and
such
as
he
requireth
;
for
without
that
purity
all
our
diligence
to
his
service
would
be
not
onely
unless
but
hurtfull
.
One
cannot
goe
to
God
turning
his
back
to
him
;
The
more
we
labour
to
serve
him
otherwise
then
he
hath
commanded
,
the
more
wee
offend
him
.
The
pure
way
of
Gods
service
is
set
down
in
his
written
word
,
wherein
although
many
places
are
too
high
for
the
understanding
of
the
most
wise
and
learned
,
yet
the
things
necessary
for
the
duty
and
salvation
of
man
,
are
so
clearely
exprest
,
that
this
commendation
is
justified
by
experience
which
David
giveth
unto
Gods
word
,
The
entrance
of
thy
Words
giveth
light
,
it
giveth
understanding
unto
the
simple
.
Thy
word
is
a
lamp
unto
my
feete
and
a
light
unto
my
path
.
It
is
one
of
the
chief
duties
of
Gods
service
to
reade
and
carefully
meditate
that
good
Word
,
&
lend
a
devout
attention
to
them
that
announce
it
.
For
by
it
God
speaks
to
us
as
a
father
to
his
children
,
and
none
but
unnatural
children
refuse
to
hearken
to
the
voyce
of
their
Father
.
This
duty
brings
its
recompence
,
for
the
holy
word
of
God
is
the
glad
tydings
of
the
peace
of
God
with
men
,
and
the
onely
doctrine
that
frames
that
peace
within
us
.
For
which
reason
the
Prophet
would
heare
it
,
Ps.
85.5
.
I
will
heare
what
God
the
Lord
will
speake
;
for
he
will
speake
peace
unto
his
people
and
to
his
Saints
.
To
that
holy
word
,
as
to
a
sanctuary
,
troubled
consciences
must
have
recourse
to
get
the
peace
of
God
.
Yet
the
faithfull
soule
ought
to
be
more
studious
to
learne
in
it
,
how
to
please
God
,
then
how
to
get
comfort
.
Those
Christians
are
yet
upon
the
lower
degrees
of
their
regeneration
,
that
practise
the
duties
of
Gods
service
only
to
work
their
salvation
.
Wee
must
read
and
hear
Gods
word
for
a
higher
end
,
even
to
conforme
our
wills
to
the
rule
of
his
declared
will
,
and
wee
must
think
more
of
his
glory
then
our
felicity
.
If
faith
in
his
promises
make
us
say
joyfully
with
David
,
Ps.
32
1.
Blessed
is
he
whose
transgression
is
forgiven
,
whose
sin
is
covered
,
the
zeale
of
his
glory
must
make
us
say
with
more
joy
and
affection
,
as
the
same
David
,
Ps.
119.1
.
Blessed
are
the
undefiled
in
the
way
who
walke
in
the
law
of
the
Lord
.
Blessed
are
they
that
keepe
his
testimonies
and
seek
him
with
the
whole
heart
.
v.
5.
O
that
my
waies
were
directed
to
keepe
thy
sttatutes
?
v.
7.
I
will
praise
thee
with
uprightness
of
heart
when
I
shall
have
learned
thy
righteous
judgments
.
And
all
along
that
great
Psalme
he
uttereth
the
unspeakable
joy
that
he
took
in
meditating
and
doing
Gods
commandements
;
one
may
see
that
he
cannot
say
enough
to
expresse
how
heartily
he
was
affected
to
it
.
If
wee
love
the
holy
word
of
God
for
its
own
sake
,
and
converse
often
with
it
with
reverence
and
affection
,
because
it
is
the
word
of
our
heavenly
father
,
and
the
declaration
of
his
nature
and
will
,
wee
shall
finde
our
peace
in
it
,
though
wee
seeke
it
not
,
and
get
a
satisfaction
not
to
be
parallelled
by
any
joy
for
the
things
of
this
world
.
To
this
duty
of
hearing
God
speaking
to
us
in
his
word
,
the
next
is
to
speak
to
him
by
prayer
,
whether
it
be
to
implore
his
grace
,
or
to
thank
him
for
his
benefits
,
or
to
praise
him
for
his
infinite
perfection
.
By
these
two
duties
of
hearing
God
and
speaking
to
him
,
we
begin
in
this
world
that
good
intelligence
and
holy
communication
with
God
,
in
which
the
heavenly
peace
and
soveraine
felicity
of
man
consisteth
.
By
prayer
wee
seeke
and
meete
that
peace
of
God
which
is
announced
to
us
in
his
word
and
whoso
seekes
it
well
,
will
be
sure
to
meete
it
,
for
to
this
seeking
is
the
promise
made
Math.
7.8
Every
man
that
asketh
receiveth
,
and
he
that
seeketh
findeth
,
and
to
him
that
knocketh
it
shall
be
opened
.
When
this
direfull
remembrance
sinkes
into
a
conscience
,
how
man
was
put
out
of
Paradice
,
and
Cherubims
were
placed
at
the
gate
with
aflaming
sword
to
keepe
him
out
that
he
may
not
finde
the
way
to
the
tree
of
life
,
it
is
enough
to
sinke
one
downe
with
feare
and
anguish
,
and
make
him
cry
out
standing
upon
the
brink
of
despaire
,
Must
I
be
driven
away
from
God
for
ever
,
and
what
way
is
left
for
me
to
returne
to
the
tree
of
life
without
which
I
cannot
shunne
eternal
perdition
?
Upon
that
perplexity
Prayer
comes
and
offers
her
helpe
,
saying
,
I
will
bring
thee
thither
,
and
will
goe
with
thee
,
without
any
let
of
the
flaming
sword
;
for
I
know
a
way
to
the
tree
of
life
,
where
the
terrour
of
the
law
doth
not
keep
the
passage
;
the
sonne
of
God
who
is
the
way
the
truth
and
the
life
,
hath
made
me
way
unto
the
throne
of
grace
,
to
which
I
goe
with
full
assurance
to
obtaine
mercy
and
finde
grace
to
helpe
in
time
of
need
.
This
freedome
of
prayer
to
approach
unto
God
was
in
some
sort
represented
by
the
sacrifices
.
That
they
were
figures
of
prayers
wee
learne
it
out
of
the
Psalme
141
where
David
beseecheth
God
that
his
prayer
may
be
set
forth
as
incense
,
and
the
lifting
up
of
his
hands
as
the
evening
sacrifice
,
Ps.
141.2
As
then
the
smoake
of
the
sacrifices
did
mount
up
toward
heaven
,
which
is
a
way
which
cannot
be
stopt
,
likewise
faithfull
prayers
have
at
all
times
a
free
passage
to
heaven
:
and
although
Satan
be
called
the
Prince
of
the
aire
,
he
cannot
disturbe
them
in
the
way
;
But
,
that
they
may
reach
to
heaven
,
the
incense
of
the
merit
of
Christ
must
be
layd
over
the
sacrifice
of
prayer
.
To
that
holy
duty
wee
are
encouraged
by
Gods
commandement
and
promise
.
Both
are
in
this
text
,
Ps.
50.12
.
Call
upon
me
in
the
day
of
trouble
,
I
will
deliver
thee
,
and
thou
shall
glorifie
me
.
And
so
in
this
,
Come
unto
me
(
saith
Gods
eternal
Sonne
)
all
you
that
labour
and
are
heavy
laden
,
and
I
will
ease
you
.
Math.
11.28
.
None
that
prayeth
to
the
father
through
the
merit
of
the
Sonne
returnes
empty
;
For
either
he
giveth
us
what
we
do
aske
,
or
what
wee
ought
to
aske
,
and
that
which
is
fit
for
us
.
He
that
keepeth
that
holy
correspondence
with
God
is
never
dejected
with
sorrow
,
or
perplexed
with
feare
,
for
he
finds
in
that
divine
communication
a
plaister
to
all
his
sores
,
and
an
inexhaustible
well
of
life
and
joy
.
David
had
found
it
so
when
he
sayd
,
Ps.
16
I
have
set
the
Lord
allwayes
before
me
,
because
he
is
at
my
right
hand
,
I
shall
not
be
moved
,
Therefore
my
heart
is
glad
and
my
glory
rejoyceth
,
my
flesh
also
shal
rest
in
hope
.
By
prayer
wee
ground
our
soules
in
faith
,
raise
them
with
hope
,
inflame
them
with
charity
,
possesse
them
with
patience
during
our
life
,
and
yeeld
them
to
God
with
joy
in
our
last
breath
.
To
reape
these
benefits
by
prayer
,
wee
must
understand
well
the
right
use
of
prayer
which
is
double
;
It
serveth
to
aske
of
God
our
necessities
both
of
body
and
soule
;
for
since
in
him
wee
live
and
moove
and
have
our
being
,
wee
must
continually
seeke
to
him
by
prayer
of
whom
wee
continually
depend
.
But
the
noblest
and
most
proper
use
of
prayer
is
to
glorifie
God
,
and
converse
with
him
because
wee
love
him
,
and
because
he
is
most
perfect
and
most
worthy
to
be
beloved
;
coming
to
that
holy
duty
,
not
as
a
taske
,
but
an
honour
,
the
greatest
honour
and
delight
that
a
creature
can
be
capable
of
in
this
world
,
stealing
away
from
affaires
and
companies
to
enjoy
that
pleasant
and
honorable
conversation
;
as
lovers
will
steale
away
from
all
employments
to
entertaine
their
best
beloved
.
For
what
is
sweet
in
the
world
in
comparison
of
this
sweetnes
?
what
is
honorable
compared
to
this
honour
to
have
familiarity
with
God
and
be
admitted
to
his
presence
at
any
time
,
to
be
received
of
him
as
his
children
,
and
when
wee
lift
up
our
affections
to
heaven
the
habitation
of
his
glory
,
to
finde
that
himselfe
is
come
to
meete
us
in
our
heart
,
and
hath
made
it
another
heaven
by
his
gracious
presence
?
In
that
meditation
a
faithfull
man
will
call
Gods
benefits
to
minde
;
and
to
conceive
their
excellency
to
his
power
,
he
will
from
the
consideration
of
Gods
grace
reflect
upon
that
of
his
owne
naturall
condition
,
sometimes
criminal
,
miserable
,
and
Gods
enemy
;
but
now
through
Gods
preventing
love
and
unspeakable
mercy
changed
into
the
quality
of
child
of
God
and
heire
of
his
kingdome
.
He
hath
bin
provoked
to
pity
us
by
the
depth
of
our
misery
,
wherefore
in
all
reason
wee
must
be
provoked
to
thankfulness
by
the
height
of
his
mercy
;
And
this
is
the
chiefe
employment
of
prayer
,
an
employment
which
paying
our
duty
brings
our
felicity
,
and
though
wee
have
payd
but
what
wee
owe
,
and
scarce
that
,
giveth
us
a
present
payment
for
the
duty
which
wee
have
payd
.
O
what
a
heavenly
delight
it
is
to
lose
ones
selfe
in
the
thought
of
Gods
mercyes
,
which
are
beyond
all
reckoning
and
above
all
imagining
?
and
to
say
to
him
after
David
,
Ps.
40.5
.
Many
,
O
Lord
my
God
,
are
thy
wonderfull
workes
,
and
thy
thoughts
which
are
to
us
ward
,
they
cannot
be
reckoned
up
in
order
unto
thee
;
v.
8
.
If
I
would
declare
and
speak
of
them
they
are
more
then
can
be
numbred
.
I
delight
to
doe
thy
will
O
my
God
,
yea
thy
law
is
with
in
my
heart
,
Ps.
86.11
.
Teach
me
thy
way
,
O
Lord
,
I
will
walke
in
thy
truth
,
unite
my
heart
to
feare
thy
name
.
I
will
praise
thee
O
Lord
my
God
,
withall
my
heart
,
and
will
glorifie
thy
name
for
evermore
,
for
great
is
thy
mercy
towards
me
,
and
thou
hast
delivered
my
soule
from
the
lowest
hell
.
Such
a
conversation
with
God
to
rejoyce
in
his
love
,
praise
him
for
his
graces
,
and
crave
the
leading
of
his
spirit
to
walke
before
him
unto
all
pleasing
,
is
an
imitation
of
the
perpetual
imployment
of
Angels
and
glorified
Saints
.
It
is
a
beginning
of
the
Kingdome
of
heaven
in
this
life
.
In
it
consisteth
the
true
peace
of
the
soule
and
the
solid
contentment
of
minde
.
CHAP.
V.
Of
the
love
of
God
.
BEing
entred
into
the
meditation
of
the
love
of
God
,
let
us
stay
upon
it
.
It
is
good
for
us
to
be
here
,
let
us
make
here
three
tabernacles
.
And
more
reason
have
wee
so
to
speak
in
this
occasion
,
then
St.
Peter
when
he
saw
Christ
transfigured
in
the
Mount
.
For
by
planting
his
abode
there
,
he
could
not
have
made
Christ
to
doe
the
like
,
nor
given
a
settled
continuance
to
that
short
bright
lightning
of
glory
:
But
by
our
meditation
upon
the
love
of
God
,
wee
make
him
to
stay
with
us
,
and
our
soul
is
transfigured
with
him
,
being
filled
with
his
grace
and
his
peace
,
and
already
enlivened
with
a
beame
of
his
glory
.
Now
because
the
ground
the
spring
and
the
cause
of
the
love
that
wee
beare
to
God
,
is
the
love
that
he
beares
to
us
,
wee
must
before
all
things
study
to
conceive
as
well
as
wee
may
,
of
the
great
love
of
God
to
us-ward
.
Behold
what
manner
of
love
the
father
hath
bestowed
upon
us
that
wee
should
be
called
the
sonnes
of
God
.
1
John
.
3.1
.
This
is
the
principall
point
of
his
love
,
where
all
other
testimonies
of
his
love
doe
beginne
and
where
they
end
.
Without
this
none
can
say
,
that
he
is
beloved
of
God
;
For
to
be
the
work
of
Gods
hands
and
maintained
by
his
providence
,
is
common
to
all
creatures
,
and
to
be
made
after
Gods
image
,
and
by
his
liberality
to
enjoy
the
plenty
and
service
of
nature
,
is
common
to
all
men
good
and
evill
:
But
because
creatures
without
reason
,
and
men
without
goodnesse
beare
no
love
to
God
,
it
cannot
properly
be
said
that
God
loveth
them
,
though
he
be
their
maker
and
preserver
.
Love
being
the
bond
of
perfectnesse
Col.
3.
Gods
love
would
not
be
the
bond
of
perfectnesse
,
if
he
loved
those
things
that
never
return
him
love
;
For
,
that
love
may
be
a
bond
,
the
two
ends
must
meet
&
knit
together
:
now
these
two
ends
knit
,
when
a
creature
beloved
of
God
beares
a
reciprocal
love
to
him
.
For
thereby
not
onely
the
man
that
feareth
God
joyneth
with
him
,
but
the
whole
nature
also
and
all
the
creatures
are
re-joyned
with
their
principle
and
Origine
.
And
whereas
some
creatures
cannot
,
others
will
not
love
God
,
the
true
child
of
God
,
because
he
gets
some
utility
out
of
them
all
,
yea
of
those
that
are
Gods
enemies
,
loveth
him
and
gives
him
thanks
for
and
in
the
name
of
all
;
and
so
by
this
meanes
love
proveth
a
true
bond
of
perfectnesse
,
which
proceeding
from
God
and
knitting
with
God
againe
,
embraceth
and
holds
fast
together
the
whole
creation
,
and
brings
it
back
to
its
Creator
:
A
consideration
,
which
cannot
but
bring
a
singular
content
,
and
a
great
peace
to
the
soule
.
Being
perswaded
of
the
love
of
God
to
us
whereby
we
are
called
the
sonnes
of
God
,
we
looke
upon
all
creatures
as
the
goods
of
our
fathers
house
,
prepared
for
us
.
And
though
others
which
are
none
of
Gods
children
enjoy
them
also
,
yet
they
are
for
us
;
since
the
wicked
are
for
the
good
,
either
to
exercise
their
vertue
by
tryals
,
or
even
to
serve
and
sustaine
them
;
For
as
the
angry
waves
roaring
and
foaming
about
the
ship
where
Christ
was
with
his
disciples
,
yet
were
bearing
the
ship
;
likewise
,
the
enemyes
of
God
and
his
Church
while
they
are
beating
and
storming
against
it
,
beare
it
up
in
spite
of
their
hearts
.
The
agitations
of
the
great
sea
of
the
world
,
make
Gods
children
more
sensible
of
the
great
love
which
the
Father
hath
bestowed
upon
them
,
to
have
given
them
his
beloved
sonne
to
be
in
the
ship
with
them
to
keep
them
safe
in
the
storm
;
and
the
dangers
that
overwhelme
others
,
are
helps
for
good
unto
them
that
love
God
.
All
the
deliverances
that
God
sends
them
,
all
the
blessings
that
God
powreth
upon
them
,
they
take
them
as
productions
of
the
fatherly
love
of
God
who
hath
adopted
them
in
his
Sonne
.
They
taste
that
love
in
the
enjoyment
of
present
goods
,
they
breath
that
love
in
the
enjoyment
of
future
&
eternall
goods
,
they
rest
upon
that
love
when
they
sleepe
,
they
leane
upon
that
love
when
they
walk
,
they
find
that
love
in
all
the
occurrences
of
their
life
;
with
what
face
soever
the
various
accidents
of
the
world
looke
upon
them
,
they
see
through
them
the
evident
love
of
God
,
being
certaine
that
nothing
happens
to
them
but
is
directed
by
the
good
hand
of
their
loving
Father
.
These
pleasant
rivers
of
the
love
of
God
conduct
our
meditation
up
the
streame
to
the
great
Source
,
that
love
which
passeth
knowledge
,
that
mysterious
deepe
love
which
the
Angels
desire
to
looke
into
;
whereby
of
his
enemyes
that
wee
were
,
he
hath
made
us
his
children
,
giving
for
us
,
even
to
death
,
his
owne
precious
Sonne
;
entitling
us
,
by
him
,
to
his
eternal
glory
;
and
giving
us
the
earnest
of
it
by
his
good
Spirit
crying
in
our
hearts
Abba
Father
.
O
incomprehensible
love
!
which
hath
undergone
&
overcome
death
to
give
us
life
,
and
that
he
might
have
from
us
an
immortal
love
!
That
immortal
love
ought
to
be
the
effect
of
this
meditation
.
So
that
having
conceived
to
our
power
how
much
God
loves
us
,
wee
may
also
to
our
power
apply
our
heart
to
love
him
;
acknowledging
that
all
our
heart
,
all
our
soule
,
and
all
our
understanding
,
is
yet
too
little
to
returne
him
love
for
his
love
.
It
it
true
,
that
this
is
a
debt
from
which
we
can
never
be
acquitted
,
and
wee
owe
it
even
after
wee
have
payd
it
:
But
as
this
debt
must
be
payd
continually
,
the
continual
payment
yeelds
a
continual
satisfaction
to
him
that
payeth
it
&
oweth
it
still
.
For
whereas
pecuniary
debts
make
the
heart
sad
,
this
debt
of
love
makes
it
glad
,
when
our
duty
meetes
with
our
inclination
,
and
when
wee
most
desire
to
dok
that
which
wee
are
most
obliged
to
doe
.
Besides
,
this
debt
is
of
that
nature
that
when
wee
pay
it
wee
make
together
an
acquisition
;
for
although
the
love
began
by
God
he
takes
it
upon
him
to
repay
us
the
love
that
we
pay
him
,
Ps.
91.14
.
Because
he
hath
set
his
love
upon
me
(
saith
the
Lord
)
therefore
will
I
deliver
him
:
I
will
set
him
on
high
because
he
hath
knowne
my
name
.
Pro.
8.17
.
I
love
them
that
love
me
,
and
they
that
seeke
me
early
shall
finde
me
.
But
love
is
due
to
God
,
not
onely
for
the
love
that
he
hath
done
us
,
and
for
the
good
that
wee
hope
from
him
,
but
for
the
good
that
is
in
him
,
and
because
he
that
is
the
soveraigne
beauty
and
goodnes
must
be
beloved
in
the
chiefest
&
highest
manner
.
All
that
is
beautifull
and
good
in
Nature
,
the
glory
of
the
celestial
bodies
,
the
fertility
of
the
earth
,
the
shady
greene
of
trees
,
the
fragrancy
of
flowers
,
the
variety
and
utility
of
animals
,
the
rational
inventive
vivacity
of
intellectual
natures
,
the
admirable
order
of
the
Universe
both
in
disposition
and
conduct
;
All
these
are
so
many
productions
of
the
great
bottomlesse
depth
of
beauty
,
bounty
,
power
and
excellency
;
and
who
so
wisely
considereth
them
,
presently
conceiveth
that
the
Authour
is
possest
of
an
infinite
perfection
onely
worthy
to
be
beloved
for
his
owne
sake
,
and
that
all
the
good
and
beautifull
things
that
he
hath
done
must
be
beloved
onely
in
relation
to
him
and
for
his
sake
.
To
which
if
you
adde
two
other
points
,
of
which
Nature
cannot
sufficiently
informe
us
,
and
wherein
the
Word
of
God
supplies
the
deficiency
of
Natures
teaching
,
which
are
the
justice
and
the
mercy
of
God
towards
sinners
.
O
who
would
not
love
that
infinite
love
and
excellency
,
though
he
had
no
interest
of
his
owne
in
it
?
But
how
can
we
barely
consider
Gods
excellency
in
it selfe
with
an
abstraction
of
our
interest
?
Certainly
the
consideration
of
our
concernment
will
go
along
,
though
unsent
for
,
with
the
contemplation
of
Gods
supreme
vertue
and
goodnesse
.
And
it
is
impossible
to
consider
God
as
the
onely
worthy
object
of
love
,
without
conceiving
,
even
with
the
same
thought
,
that
our
soveraigne
good
consisteth
in
loving
him
;
reputing
what
a
height
of
honour
and
content
it
is
when
that
great
Creator
,
who
is
all
bounty
,
all
beauty
,
and
all
perfection
,
is
pleased
to
contract
amity
with
the
creature
.
For
in
this
consisteth
the
great
and
only
excellency
of
man
,
that
God
hath
given
him
a
nature
capable
to
entertain
freindship
with
his
Maker
:
A
capacity
which
being
obscured
by
sin
is
restored
to
him
by
grace
:
And
God
,
who
as
the
only
absolute
Soveraigne
is
above
all
Laws
,
condescended
so
farre
to
us
as
to
binde
himselfe
to
the
Laws
of
friendship
with
man
,
which
Laws
on
his
part
are
most
inviolably
kept
;
the
whole
defect
in
that
mutual
love
is
from
man
.
As
then
friends
disjoyned
in
place
are
joyned
by
love
,
so
are
God
in
heaven
and
man
upon
earth
.
God
indeed
is
every
where
,
yet
God
and
man
are
more
remote
in
degree
of
nature
then
any
two
can
be
in
place
:
But
they
are
joyned
in
a
way
farre
more
excellent
&
real
,
for
the
thoughts
of
two
mortal
persons
make
no
mutual
impression
,
when
they
are
without
the
line
and
reach
of
communication
;
whereas
God
is
never
remote
from
the
faithful
soul
,
and
they
may
commune
together
at
any
time
.
God
makes
his
love
sensible
to
the
faithfull
soul
,
and
saith
to
it
by
the
presence
of
his
spirit
,
Soul
I
am
thy
salvation
;
and
the
soul
saith
to
him
,
Lord
thou
art
my
God
,
I
am
thine
,
save
me
&
teach
me
to
do
thy
will
.
God
communeth
with
the
soul
by
his
word
and
spirit
,
and
the
soul
communeth
also
with
God
by
her
word
and
spirit
;
that
is
,
by
prayer
and
holy
aspirations
.
It
is
also
a
law
of
friendship
that
friends
bear
the
one
with
the
other
,
and
that
the
strong
support
the
weake
.
Wherefore
God
all
perfect
,
having
knit
a
friendship
with
the
creature
,
subject
as
yet
to
much
imperfection
,
supporteth
her
defects
with
his
love
,
and
covereth
her
sins
by
his
righteousnesse
:
Man
also
for
his
part
must
patiently
bear
,
what
chastenings
God
layeth
upon
him
,
taking
all
kindly
at
his
hands
;
for
as
he
must
be
assured
of
his
love
,
he
must
also
be
certainly
perswaded
of
his
wisdom
,
and
beleeve
that
Gods
dealing
with
him
,
is
all
love
and
wisdome
.
It
is
a
law
of
perfect
freindship
that
friends
declare
their
secrets
one
to
another
:
So
God
deals
with
his
freinds
;
and
Jesus
Christ
useth
this
for
a
reason
,
why
he
calls
his
Disciples
his
friends
:
John
15.15
,
Henceforth
I
call
you
not
servants
,
for
the
servant
knows
not
what
the
Lord
doeth
,
but
I
have
called
you
friends
,
for
all
things
that
I
have
learned
of
my
Father
,
I
have
made
known
unto
you
.
And
Daniel
saith
that
the
secret
of
the
Lord
is
with
them
that
fear
him
,
[
not
the
secret
of
his
Councel
,
but
that
of
his
Good
will
towards
them
,
in
that
which
concernes
their
duty
and
their
salvation
,
which
is
the
sence
of
the
following
words
,
and
he
will
shew
them
his
Covenant
.
]
We
then
to
shew
our selves
true
friends
to
him
that
honoureth
us
with
that
title
must
also
disclose
unto
him
the
secrets
of
our
hearts
:
It
is
true
they
are
open
to
his
all-seeing
eyes
,
and
if
we
would
hide
our
secrets
from
him
we
could
not
.
But
God
takes
a
delight
that
we
give
him
an
account
of
our selves
,
not
that
He
may
be
better
informed
,
but
that
we
may
be
better
and
happier
:
for
they
that
disguise
themselves
before
him
are
incapable
of
his
grace
,
and
dissembling
is
a
violation
of
the
lawes
of
friendship
.
It
is
the
comfort
of
the
godly
,
that
while
they
confesse
their
sinnes
to
God
as
unto
their
clear-sighted
Judge
,
they
discharge
together
a
duty
of
friendship
,
declaring
to
their
supreme
friend
their
private
infirmities
and
secret
diseases
,
to
call
upon
his
help
.
What
benefit
we
may
expect
by
that
free
dealing
with
God
,
we
learn
out
of
Davids
experience
,
who
speakes
thus
to
God
.
Psalm
32.5
.
I
acknowledged
my
sin
unto
thee
,
and
mine
iniquity
have
I
not
hid
;
I
said
,
I
will
confesse
my
transgressions
unto
the
Lord
,
and
thou
forgavest
the
iniquity
of
my
sin
:
For
this
shall
every
one
that
is
godly
pray
unto
thee
,
in
a
time
when
thou
mayest
be
found
;
surely
in
the
floods
of
great
waters
they
shall
not
come
nigh
unto
him
.
Into
the
bosome
of
that
friend
we
must
powre
our
secret
sighes
;
to
him
we
must
lay
open
our
most
intimate
desires
and
feares
,
that
we
may
say
to
him
with
David
,
Psalm
38.9
.
Lord
all
my
desire
is
before
thee
and
my
groaning
is
not
hid
from
thee
.
Which
as
it
is
true
in
regard
of
Gods
all-seeing
knowledge
let
it
be
true
also
in
regard
of
our
sincere
unbosoming
of
the
secrets
of
our
souls
before
God
.
Now
that
the
secrets
of
our
soules
and
the
meditations
of
our
hearts
may
ever
be
acceptable
in
his
sight
,
and
because
the
heart
of
man
is
so
close
and
full
of
windings
of
hypocrisy
,
that
man
himself
cannot
finde
the
bottom
of
his
own
inside
,
let
us
call
upon
God
to
assist
us
in
that
search
by
his
good
spirit
,
saying
.
Psalm
139.23
.
Search
me
,
O
Lord
,
and
know
my
heart
,
try
me
and
know
my
thoughts
:
And
see
if
there
be
any
wicked
way
in
me
,
and
lead
me
in
the
way
everlasting
.
Before
we
have
sincerely
laid
open
before
God
all
that
is
within
us
,
we
have
no
reason
to
expect
the
blessing
of
serene
and
innocent
peace
in
our
soul
:
For
God
,
who
is
jealous
of
his
glory
,
takes
it
as
a
high
contempt
when
his
creature
will
offer
to
avoid
the
all-seeing
eyes
of
the
Creator
;
&
besides
,
he
is
jealous
of
our
love
,
taking
it
as
a
derogation
to
the
love
due
to
him
,
when
we
go
about
to
conceale
our
thoughts
our
affections
and
our
projects
from
him
.
Wherefore
the
sence
that
the
conscience
hath
of
this
jealousy
of
God
,
holds
her
in
continual
anxiety
.
Whereas
he
that
is
true
to
a
resolution
to
call
God
to
witnesse
of
his
most
secret
actions
and
intentions
(
as
he
is
whether
we
will
or
no
)
gets
two
benefits
that
way
:
The
one
,
that
finding
himself
obliged
to
impart
all
that
he
hath
in
his
heart
to
God
his
eternal
friend
,
he
will
take
heed
of
doing
,
yea
and
thinking
,
any
thing
that
is
displeasing
unto
him
,
and
by
his
uprightnesse
will
prevent
the
shame
of
opening
many
impurities
before
that
holiest
of
Holies
.
The
other
that
by
this
free
and
open
dealing
with
God
he
shall
get
a
great
tranquillity
in
his
conscience
.
For
,
if
in
humane
friendships
we
presume
that
by
disclosing
the
secrets
of
our
hearts
to
a
generous
friend
,
we
oblige
him
to
love
and
fidelity
,
and
after
that
action
of
freedom
we
find
our
heart
much
eased
;
how
great
must
our
ease
and
contentment
be
when
we
have
poured
all
our
heart
into
Gods
bosom
,
that
perfect
friend
,
who
is
truth
and
sincerity
it self
?
It
is
a
wise
part
to
conceale
nothing
from
God
.
The
only
way
to
possesse
our
soul
with
peace
and
confidence
,
is
to
make
God
our
Confident
.
It
is
also
a
great
point
of
mutual
friendship
to
yeeld
to
the
interesses
and
desires
one
of
another
:
Herein
God
hath
shewed
the
way
to
men
,
having
so
farre
condescended
to
the
condition
and
necessity
of
men
,
as
to
have
put
on
their
nature
and
taken
their
debt
upon
himselfe
,
yea
and
to
have
discharged
it
:
He
is
dead
like
men
,
and
for
men
.
And
being
the
soveraigne
incomprehensible
wisdome
,
he
descends
to
our
capacity
to
declare
himself
to
us
,
and
draw
us
to
him
He
calls
us
indeed
to
denye
ourselves
that
wee
may
give
ourselves
unto
him
,
but
yet
how
much
doeth
he
yeeld
to
our
desires
and
feares
?
And
with
what
wisedome
and
sweetnes
doeth
he
sort
his
tryals
with
our
strength
?
And
where
is
the
godly
man
,
that
hath
not
found
in
his
forest
afflictions
that
kinde
usage
that
St
Paul
speaks
of
,
1.
Cor.
10.13
.
There
hath
no
temptation
taken
you
but
such
as
is
common
to
man
;
But
God
is
faithfull
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
,
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
ye
may
be
able
to
beare
it
.
Since
then
God
who
is
so
great
doeth
accommodate
himselfe
with
us
who
are
so
little
,
the
law
of
reciprocall
love
requires
that
wee
accommodate
our selves
with
him
who
is
so
great
;
that
wee
diligently
informe
our selves
of
his
will
to
make
it
our
will
;
that
wee
observe
the
things
which
he
loveth
that
wee
may
love
them
,
and
the
things
which
he
hateth
that
wee
may
hate
and
avoyd
them
;
that
all
our
interesses
bow
under
his
,
that
the
end
of
all
our
ends
be
his
glory
,
seeking
not
our
owne
things
but
the
things
of
the
kingdome
of
God
.
Wee
shall
never
be
our
owne
,
till
wee
have
wholly
resigned
our selves
unto
God
.
Wee
shall
never
have
a
true
peace
and
content
within
,
till
our
affections
be
altogether
subjected
to
his
love
,
and
conformed
to
his
will
.
But
then
shall
wee
be
peaceable
,
contented
,
and
masters
at
home
,
when
God
shall
reigne
within
us
,
and
when
wee
shall
know
no
more
difference
betweene
his
interest
and
ours
.
Finally
,
the
highest
point
of
love
being
an
entire
union
,
and
to
have
all
things
common
,
it
is
also
the
purpose
and
in
the
end
the
efficiency
of
Gods
love
to
us
,
yea
so
farre
that
by
his
great
and
precious
promises
wee
are
made
partakers
of
the
divine
nature
,
2.
Pet.
14.
and
that
Christ
is
in
us
and
we
in
him
Ioh.
17.
What
hath
God
reserved
to
himselfe
that
wee
may
not
call
ours
?
Heaven
and
Earth
are
for
us
,
His
providence
is
our
purveyour
,
His
Angels
are
our
keepers
,
His
kingdome
our
inheritance
:
He
gives
us
his
good
plenty
,
his
word
,
his
Sonne
,
his
Spirit
,
his
owne
selfe
.
Can
any
be
persuaded
of
this
beneficence
of
God
,
and
refuse
to
give
him
his
body
,
his
soul
,
his
intentions
and
his
affections
?
Shall
wee
use
reservations
with
God
who
keeps
no
good
from
us
?
Would
any
poore
man
refuse
to
have
community
of
goods
with
a
rich
man
?
Now
God
who
is
the
plenty
and
felicity
it selfe
will
have
community
of
goods
with
us
.
Let
us
embrace
the
condition
readily
:
Let
us
give
our selves
,
to
God
,
and
God
shall
be
ours
;
Or
rather
say
wee
,
God
is
ours
,
let
us
render
our selves
to
him
:
for
he
prevents
us
in
that
Covenant
;
since
God
is
ours
,
good
reason
wee
should
be
his
.
Blessed
we
!
that
wee
may
say
with
the
Spouse
I
am
my
beloveds
and
my
beloved
is
mine
,
for
by
that
union
of
persons
and
community
of
goods
with
God
,
the
soul
finds
her selfe
arrived
to
the
soveraigne
degree
of
riches
,
peace
,
glory
and
delectation
.
CHAP.
VI.
Of
Faith
.
Faith
is
a
Christian
vertue
,
whose
most
proper
and
natural
office
is
,
to
embrace
that
peace
made
for
us
with
God
by
Iesus
Christ
.
And
by
it
wee
signe
and
seale
for
our
part
the
Agreement
made
betweene
God
and
man
,
This
expression
is
borrowed
of
John
the
Baptist
speaking
of
the
Lord
Iesus
,
He
that
hath
received
his
testimony
hath
set
to
his
Seale
that
God
is
true
.
Joh.
3.33
.
All
that
we
said
before
of
our
reconciliation
with
God
by
Christ
,
&
how
that
reconciliation
is
applyed
to
our
consciences
,
is
an
explication
of
the
duty
and
benefit
of
faith
;
Yet
we
must
speake
of
it
againe
as
a
consequence
of
Love
.
For
the
principal
&
most
natural
fruit
of
the
love
of
God
is
to
put
our
whole
trust
in
Thus
St
Iohn
having
sayd
much
of
the
love
of
God
to
us
,
and
of
the
love
that
wee
owe
him
for
it
,
addeth
,
1.
Ioh.
4.18
.
There
is
no
feare
in
love
,
but
perfect
love
lasteth
out
feare
,
because
seare
hath
torment
;
he
that
feareth
is
not
made
perfect
in
love
.
Faith
as
the
mother
of
all
vertues
brings
forth
the
love
of
God
,
but
Love
is
soone
eeven
with
faith
,
and
brings
forth
her
owne
mother
;
For
as
wee
love
God
because
wee
trust
in
him
(
as
certainly
persuaded
of
his
wisedome
,
power
and
fidelity
in
his
promises
)
so
wee
trust
in
him
because
wee
love
him
,
for
in
all
our
friendships
our
trust
in
the
beloved
person
followes
the
measure
of
the
love
that
wee
beare
to
him
.
He
then
that
loveth
God
sincerely
,
trusts
in
him
;
And
when
calamity
tempts
him
to
unbeleeving
fears
,
he
will
observe
Saint
Peters
exhortation
,
1.
Pet.
4.14
Let
them
that
suffer
according
to
the
will
of
God
commit
the
keeping
of
their
souls
to
him
in
welldoing
as
unto
a
faithfull
creatour
.
It
is
impossible
to
love
well
without
a
good
opinion
of
the
person
wee
love
,
especially
of
his
fidelity
and
righteousnes
:
Seeing
then
,
that
God
hath
promised
to
pardon
sins
to
those
that
confesse
them
with
a
serious
repentance
,
if
wee
love
him
wee
shall
trust
in
his
promise
,
that
if
wee
confesse
our
sins
he
is
faithful
and
just
to
forgive
us
our
sins
and
to
cleanse
us
from
all
unrighteousnes
,
1
Joh.
1.9
.
grounding
our
trust
in
his
mercy
upon
his
fidelity
and
righteousnes
:
for
since
he
promist
it
,
certainly
he
will
doe
it
,
he
is
too
faithful
to
breake
his
word
,
and
too
just
to
punish
us
for
those
sins
of
which
Christ
hath
borne
the
punishment
in
our
name
.
This
gracious
declaration
he
hath
made
,
Luk.
12.32
.
Feare
not
,
little
flock
,
for
it
is
your
Fathers
good
pleasure
to
give
you
the
kingdome
.
Shal
wee
have
such
an
ill
opinion
of
him
,
as
to
think
that
he
hath
promist
more
then
he
was
willing
or
able
to
performe
;
or
that
,
since
the
promise
made
,
his
will
is
altered
,
or
his
power
diminisht
?
Let
us
be
sure
that
he
that
loved
us
from
all
eternity
will
love
us
to
all
eternity
,
Rom.
8.33
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
justifyeth
,
who
is
he
that
condemneth
?
It
is
Christ
that
dyed
,
yea
rather
that
is
risen
agnine
,
who
is
even
sitting
at
the
right
hand
of
God
,
who
also
makes
intercession
for
us
.
And
if
upon
this
safe
ground
we
trust
in
God
for
the
things
of
the
life
to
come
,
wee
must
upon
the
same
ground
trust
his
love
for
the
things
of
this
life
.
He
that
spared
not
his
own
sonne
but
delivered
him
up
for
us
all
,
how
shal
he
not
with
him
freely
give
us
all
things
?
He
that
saved
our
soules
from
death
shall
he
not
deliver
our
bodies
from
the
dangers
of
this
world
?
Certainly
,
he
that
hath
prepared
for
us
eternal
delights
at
his
right
hand
will
not
denie
us
our
temporal
daily
bread
.
This
assurance
in
his
love
will
sweeten
our
afflictions
and
lay
downe
our
feares
,
for
being
persuaded
that
God
as
he
is
infinitely
good
is
also
infinitely
wise
,
wee
must
in
consequence
beleeve
that
all
the
evills
which
he
sends
us
are
so
many
remedies
to
other
evils
;
that
our
most
smarting
dolours
are
corrosives
applyed
by
that
wise
Physician
to
eate
the
proud
flesh
of
our
corrupt
nature
;
that
he
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
,
Lam.
3.33
.
especially
when
he
chastiseth
his
children
,
but
is
in
a
manner
forced
to
that
course
by
their
necessity
,
as
when
a
man
is
pincht
by
his
best
friends
,
to
awake
him
out
of
a
deep
lethargy
.
And
since
that
eternal
friend
is
every
where
present
by
his
al-seeing
knowledge
and
almighty
power
,
and
hath
promised
besides
,
his
gracious
presence
to
his
friends
,
saying
I
will
not
leave
thee
nor
forsake
thee
;
what
reason
have
we
of
joy
&
confidence
at
all
times
,
in
all
places
,
and
in
all
the
occurrences
of
this
life
,
having
God
with
us
allwayes
,
observing
us
with
his
eye
,
upholding
us
with
his
hand
,
protecting
us
with
his
providence
,
guiding
us
with
his
wisedome
,
and
comforting
us
with
his
love
?
The
last
good
office
that
Faith
doeth
unto
us
,
is
in
the
approaches
of
death
;
for
then
especially
it
doth
represent
the
promises
of
God
unto
the
faithfull
soule
,
and
sealeth
them
afresh
,
knitting
that
bond
of
perfectnes
the
mutual
love
between
God
and
the
conscience
faster
then
ever
:
By
it
God
speakes
peace
unto
the
soule
aspiring
to
heaven
,
and
makes
it
spread
the
wings
of
holy
desires
,
to
passe
with
a
swift
flight
from
the
combat
below
to
the
triumph
above
.
Faith
,
bearing
up
the
soule
in
that
last
flight
,
changeth
name
and
nature
in
the
way
,
and
becomes
love
;
to
embrace
him
for
ever
in
glory
,
in
whom
we
have
believed
in
infirmity
.
CHAP.
VII
.
Of
Christian
Hope
.
THe
proper
action
of
Faith
is
to
embrace
Christ
and
ground
the
soul
upon
him
;
But
it
hath
another
action
common
to
it
with
hope
,
which
is
to
embrace
the
benefits
obtained
to
us
by
Christ
.
Of
these
benefits
,
the
present
grace
is
proper
to
faith
,
which
is
justification
,
otherwise
the
Reconciliation
of
God
with
the
conscience
;
the
future
glory
by
the
contemplation
of
Gods
face
,
is
more
proper
to
Hope
.
Both
faith
and
hope
bring
a
sweet
peace
and
solid
content
to
the
soul
that
loveth
God
.
But
it
is
peculiar
to
hope
to
adde
to
that
peace
a
beam
of
glory
;
much
like
those
spies
of
Israel
that
entred
into
the
Land
of
Promise
before
the
rest
of
the
people
,
to
whom
they
brought
some
of
the
fruit
of
the
Land
;
For
it
entreth
into
heaven
beforehand
,
and
from
thence
brings
us
a
taste
of
the
promised
inheritance
.
Hope
is
the
onely
thing
that
puts
some
value
upon
the
life
of
this
world
,
for
all
the
good
of
this
life
consisteth
in
this
,
that
it
is
a
way
to
a
better
,
and
that
the
earth
is
the
tyring-room
of
the
godly
soul
where
she
makes
herselfe
ready
for
the
wedding
of
the
Lamb.
But
for
that
,
what
were
this
life
good
for
?
It
would
consist
but
in
two
things
;
to
do
evill
and
to
suffer
evill
.
The
very
goods
of
this
life
without
that
hope
would
be
evill
;
for
none
among
the
Pagans
,
and
all
others
that
were
not
sustained
by
Christian
hope
,
was
ever
made
happy
.
The
wisest
of
them
have
sought
the
soveraigne
good
out
of
the
objects
of
the
senses
,
not
finding
any
solid
content
in
sensuall
things
or
actions
.
Solomon
wiser
then
them
all
,
had
found
that
all
under
the
Sun
was
vanity
and
vexation
of
spirit
,
and
under
all
he
comprehended
intellectual
as
well
as
sensual
things
.
Neither
could
any
give
a
more
judicious
verdict
of
all
than
he
,
for
he
had
tryed
all
things
.
Where
then
shall
we
find
any
thing
worth
the
paines
of
living
,
but
in
Hope
?
For
if
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
1
Cor.
15.19
.
Hope
not
keeping
within
the
limits
of
the
poor
goods
of
this
life
liveth
already
with
the
life
to
come
,
for
it
looks
for
the
Kingdom
of
Christ
which
is
not
of
this
world
as
himself
teacheth
us
:
where
although
he
reigne
as
a
soveraigne
,
he
reigneth
not
as
a
redeemer
;
and
so
here
is
not
the
reigne
of
his
redeemed
.
We
find
it
by
experience
.
Who
so
then
will
enjoy
the
peace
of
the
soul
and
contentment
of
mind
must
have
his
hope
and
his
spirit
in
a
better
place
;
for
why
should
we
expect
of
the
world
more
then
it
hath
?
Can
one
gather
grapes
of
thornes
or
figs
of
thistles
?
May
one
expect
peace
of
a
perpetual
agitation
,
or
a
durable
content
from
things
of
short
continuance
?
For
the
soul
of
man
being
created
for
permanency
,
is
contented
with
nothing
lesse
then
a
permanent
good
;
which
is
the
essential
reason
why
no
man
could
ever
find
satisfaction
in
the
world
,
there
being
such
a
disproportion
between
mans
soul
,
and
the
objects
that
the
world
presents
to
her
:
for
all
worldly
things
are
finite
,
but
the
soul
though
finite
in
her
substance
is
infinite
in
her
desire
,
which
nothing
lesse
then
infinity
can
satisfie
.
Now
it
is
by
hope
that
the
soul
enjoyeth
in
this
finite
world
an
infinite
good
.
It
is
by
hope
,
that
we
rise
from
the
dead
before
we
dy
,
being
advanced
to
a
degree
of
grace
that
hath
already
a
streak
of
glory
.
Of
which
St
Paul
giveth
this
high
expression
.
Col.
3.1
.
If
ye
then
be
risen
with
Christ
,
seek
those
things
which
are
above
where
Christ
sitteth
on
the
right
hand
of
God
.
When
Christ
who
is
our
life
shall
appeare
then
shall
we
also
appeare
with
him
in
glory
.
Worldly
hopes
flatter
us
and
then
disappoint
us
.
But
though
they
did
performe
all
they
promise
,
the
present
possession
of
the
best
things
of
the
world
is
nothing
comparable
to
the
hope
onely
of
heavenly
things
,
even
that
lively
hope
unto
which
God
hath
begotten
us
again
by
the
resurrection
of
Jesus
Christ
from
the
dead
;
To
an
inheritane
incorruptible
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
heaven
for
us
.
1
Pet.
1.3
.
O
holy
and
glorious
hope
,
which
already
makes
us
partakers
of
Christs
resurrection
,
and
followers
of
his
ascention
,
even
to
the
right
hand
of
God!
already
living
with
the
life
of
Christ
&
animated
by
his
spirit
:
Blessed
hope
,
by
which
we
are
preserved
from
the
general
corruption
as
with
a
soveraigne
antidote
,
and
by
which
we
subsist
yea
and
triumph
in
afflictions
,
Heb.
10.34
.
taking
joyfully
the
spoiling
of
our
goods
,
knowing
in
our selves
that
we
have
in
heaven
a
better
and
an
enduring
substance
.
It
is
by
hope
that
we
look
joyfully
upon
our
bodies
decaying
with
sicknesse
and
age
,
2
Cor.
5.1
.
Knowing
that
if
our
earthly
house
of
this
tabernacle
were
dissolved
,
we
have
a
building
of
God
,
a
house
not
made
with
hands
,
eternal
in
the
heavens
.
For
in
this
we
groan
earnestly
,
desiring
to
be
cloathed
upon
with
our
house
which
is
from
heaven
.
It
is
by
hope
,
that
the
Martyrs
&
all
that
suffer
for
righteousnesse
see
the
crown
layd
on
the
top
of
their
crosse
,
and
rejoyce
in
this
promise
of
their
Saviour
,
Matth.
5.11
.
Blessed
are
ye
when
men
shall
revile
you
,
and
persecute
you
,
and
shall
say
all
manner
of
evill
against
you
falsly
for
my
sake
:
rejoyce
and
be
exceeding
glad
for
great
is
your
reward
in
heaven
.
By
hope
we
behave
ourselves
wisely
in
prosperity
,
1
Cor.
7.31
.
using
this
world
as
not
abusing
it
,
for
the
fashion
of
this
world
passeth
away
.
Hope
beats
down
pride
,
refraines
lust
,
and
weans
our
hearts
from
the
world
.
Worldly
hope
disordereth
the
soul
and
makes
a
man
go
out
of
himself
,
depending
of
the
future
,
and
losing
the
present
,
and
is
alwayes
wavering
and
feaverish
:
But
heavenly
hope
,
although
it
transport
the
soul
above
herself
,
and
make
her
depend
upon
future
goods
,
sets
her
neverthelesse
in
a
quiet
steady
frame
;
because
the
soul
rising
to
God
receiveth
God
,
who
makes
her
his
home
;
so
that
a
man
by
hope
,
enjoyes
beforehand
part
of
the
goods
which
he
aspires
unto
.
Hope
groweth
like
rivers
more
and
more
as
it
draweth
neerer
the
end
of
its
course
:
And
when
it
hath
brought
the
godly
soul
into
the
Ocean
of
felicity
,
there
it
loseth
the
name
of
Hope
,
and
becomes
Enjoyment
.
CHAP.
VIII
.
Of
the
duty
of
Praising
God
.
SInce
wee
already
embrace
eternal
goods
by
hope
,
as
wee
desire
to
beginne
now
the
joyes
of
heaven
,
we
must
resolve
to
beginne
the
dutyes
of
that
blessed
Estate
.
To
seeke
the
first
without
the
second
,
would
be
an
ungenerous
disposition
,
and
an
impossible
undertaking
.
If
wee
apprehend
aright
that
the
felicity
of
man
consisteth
in
his
duty
,
and
that
the
glory
of
the
blessed
Saints
in
heaven
consisteth
in
glorifying
God
,
we
will
seeke
in
that
great
duty
our
felicity
,
and
delight
to
sing
our
part
,
even
,
in
this
life
,
in
the
hymnes
of
those
glorious
spirits
.
Nothing
gives
to
the
soule
so
great
a
peace
,
Nothing
elevateth
the
soule
to
such
a
Paradice
,
like
Joy
.
The
love
of
God
is
preferred
before
faith
and
hope
,
because
these
seeke
their
owne
good
,
but
that
seeketh
Gods
glory
;
Which
to
a
godly
soule
being
much
more
considerable
then
her
owne
happines
,
yet
is
found
to
be
the
soveraigne
happines
of
him
that
seekes
it
before
his
owne
good
;
Neither
is
there
any
more
certaine
and
compendious
way
to
get
glory
to
ourselves
then
to
seeke
Gods
onely
glory
.
In
this
then
the
godly
man
must
delight
,
and
can
never
want
matter
for
it
,
all
things
giving
him
occasion
to
praise
God
,
either
for
his
mercy
to
his
children
,
or
his
justice
to
his
enemies
,
or
his
power
and
wisedome
eminently
shining
in
all
his
workes
,
or
the
infinite
perfection
that
abideth
in
himselfe
.
God
hath
made
all
creatures
for
his
praise
;
and
none
of
his
material
creatures
can
praise
him
but
man
onely
;
And
of
all
men
,
none
but
the
godly
praise
him
:
Or
if
others
doe
it
for
company
,
it
becomes
them
not
,
neither
are
their
praises
accepted
.
Then
upon
the
godly
lyeth
the
whole
taske
to
praise
God
for
other
creatures
that
cannot
or
will
not
praise
him
.
But
that
taske
is
all
pleasure
;
as
nothing
is
more
just
,
so
nothing
is
more
delightfull
then
that
duty
.
Look
about
upon
the
fields
richly
clad
with
the
plenty
and
variety
of
nature
:
Looke
up
to
heaven
and
admire
that
great
light
of
the
world
,
the
Sun
so
wonderfull
in
his
splendour
vertue
and
swiftnesse
:
When
he
is
set
,
looke
upon
the
gloryes
of
the
night
,
the
Moone
and
the
starres
like
so
many
bright
jewels
set
off
by
the
black
ground
of
the
skie
,
and
setting
forth
the
magnificence
of
their
maker
.
See
how
some
of
them
keep
ea
certaine
distance
among
themselves
,
marching
together
without
the
least
breaking
of
their
ranks
,
some
follow
their
particular
courses
,
but
all
are
true
to
their
motions
,
equal
and
infallible
in
their
regulated
periods
.
Then
being
amazed
and
dazelled
with
that
broad
light
of
Gods
greatnes
and
wisedome
,
let
every
one
make
this
question
to
himselfe
,
Why
doeth
God
make
me
a
beholder
of
his
workes
?
Why
among
so
many
different
creatures
hath
he
made
me
one
of
that
onely
kinde
,
to
whom
he
hath
given
reason
to
know
and
admire
the
workman
,
a
will
to
love
him
,
&
a
tongue
to
praise
him
?
Is
it
not
that
I
might
render
him
these
duties
in
the
name
of
all
his
other
workes
?
And
to
this
duty
I
am
obliged
by
the
lawes
of
thankfulnes
,
since
all
these
other
workes
are
for
me
;
good
reason
then
that
I
should
be
for
God
,
lending
my
tongue
and
my
heart
to
the
whole
universe
to
love
praise
and
blesse
the
great
and
good
authour
of
this
rich
and
beautiful
Nature
.
O
the
greatnes
,
the
goodnes
,
the
wisedome
of
the
incomprehensible
Creatour
?
And
among
all
his
attributes
manifested
in
this
admirable
workmanship
,
O
how
his
tender
mercies
are
over
all
his
workes
?
How
every
part
of
this
great
work
is
compleat
?
How
all
the
parts
are
well
sorted
together
,
helping
and
sustaining
one
another
with
a
wise
Oeconomy
?
O
if
the
worke
be
so
perfect
what
must
the
workman
be
?
If
the
streames
be
so
cleare
what
must
the
source
be
?
Upon
these
if
wee
fix
our
meditation
with
a
holy
attention
wee
shall
heare
that
speech
which
St
John
heard
being
rapt
up
in
spirit
.
Rev.
5.3
.
I
heard
(
saith
he
)
every
creature
which
is
in
heaven
,
and
on
the
earth
,
and
under
the
earth
,
and
such
as
are
in
the
sea
,
and
all
that
are
in
them
,
saying
,
Blessing
,
honour
,
glory
,
and
power
,
unto
him
that
sitteth
upon
the
throne
and
unto
the
Lambe
for
ever
and
ever
.
From
Nature
looking
to
Providence
,
let
us
observe
how
notwithstanding
the
opposition
of
spiritual
malices
and
the
preversnesse
and
blindnesse
of
men
,
yea
and
by
these
very
things
,
God
advanceth
his
glory
,
maintaineth
his
truth
,
and
formeth
a
secret
order
in
confusion
.
For
the
execution
of
his
decrees
a
Million
of
engines
are
set
on
work
subordinate
or
co-ordinate
among
themselves
,
wherby
things
most
remote
yet
meet
in
the
order
of
causes
to
produce
the
effects
appointed
in
Gods
counsel
.
Where
the
chief
matter
of
wonder
is
,
that
many
of
these
causes
are
free
agents
,
which
doing
what
they
will
,
bring
forth
most
part
of
the
time
that
which
they
will
not
,
and
by
the
uncertainty
of
their
giddy
agitations
arrive
to
the
certain
End
determined
by
God
.
Who
can
comprehend
the
innumerable
multitude
of
the
accidents
of
the
world
,
all
written
in
Gods
Book
,
and
dispensed
by
his
providence
,
that
infinitely
capacious
and
ever
watchfull
wisdom
,
ever
in
action
,
though
ever
at
rest
;
which
by
the
order
he
gives
to
the
greatest
things
is
not
distracted
from
the
care
of
the
least
?
He
makes
the
heavens
to
move
,
and
the
earth
to
bear
,
and
disposeth
of
peace
and
warre
in
the
world
,
and
of
the
subsistence
and
revolution
of
Empires
.
Who
would
beleeve
,
that
at
the
same
time
he
tels
the
number
of
our
hairs
,
and
that
not
so
much
as
one
sparrow
falls
to
the
ground
without
his
speciall
appointment
,
but
that
we
are
told
it
by
his
own
mouth
,
and
that
our
experience
assureth
us
of
his
care
of
the
least
of
our
actions
and
accidents
of
our
life
?
Here
wee
must
rest
amazed
,
but
not
silent
;
for
our
very
ignorance
must
help
us
to
admire
,
and
extoll
that
depth
of
the
riches
both
of
the
wisdome
and
knowledge
of
God
,
whose
eye
and
hand
is
in
all
places
,
whose
strength
sustaineth
,
whose
providence
guideth
all
things
,
and
taketh
as
much
care
of
each
of
his
creatures
as
if
he
had
nothing
else
to
looke
to
.
If
our
minds
be
swallowed
up
in
the
depths
of
Gods
wisdome
,
this
one
depth
calls
in
another
deep
,
which
brings
no
lesse
amazement
but
gives
more
comfort
,
&
that
is
the
fatherly
love
of
God
to
us
his
children
.
Eph.
3.18
.
O
the
bredth
,
the
length
,
the
depth
,
the
heighth
,
of
the
love
of
Christ
which
passeth
knowledge
!
the
bredth
that
embraceth
Jewes
and
Gentiles
,
having
broken
the
partition
wall
,
to
make
a
large
room
to
his
wide
love
,
that
his
way
might
be
known
upon
earth
,
his
saving
health
among
all
Nations
.
Psalm
67.2
.
The
length
,
which
hath
elected
us
before
the
foundation
of
the
world
,
and
will
make
us
live
and
reigne
with
himselfe
for
ever
.
The
depth
which
hath
drawne
us
out
of
the
lowest
pit
of
sorrow
&
death
;
&
to
effect
that
,
hath
drawn
him
down
to
that
low
condition
.
The
height
,
which
hath
raised
us
up
to
heaven
with
him
,
and
makes
us
sit
together
with
him
in
heavenly
places
.
With
what
miracles
of
mercy
hath
he
preserved
his
Church
from
the
beginning
of
the
world
?
How
many
graces
doth
he
poure
upon
the
several
members
thereof
,
nourishing
our
bodies
,
comforting
our
souls
,
reclaiming
us
from
iniquity
by
the
gift
of
repentance
and
faith
,
keeping
off
the
malice
of
men
and
evill
Angels
from
us
by
the
assistance
of
his
good
Angels
,
delivering
our
life
from
death
,
our
eyes
from
teares
,
and
our
feet
from
falling
.
But
before
and
after
all
other
benefits
,
we
must
remember
that
principal
benefit
never
sufficiently
remembred
.
Col.
1.12
.
Giving
thankes
unto
the
Father
,
which
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
;
who
hath
delivered
us
from
the
power
of
darknesse
,
and
hath
translated
us
into
the
Kingdom
of
his
dear
Sonne
;
in
whom
we
have
redemption
through
his
blood
even
the
forgivenesse
of
sins
.
This
is
the
highest
top
of
our
felicity
,
the
main
ground
of
the
peace
of
the
soul
,
and
the
incomparable
subject
of
the
contentment
of
our
minds
;
Yea
,
if
we
have
such
a
deep
sence
of
that
heavenly
grace
as
to
praise
God
continually
for
it
with
heart
and
mouth
.
For
as
we
praise
God
,
because
he
blesseth
us
,
he
blesseth
us
because
we
praise
him
;
and
by
his
praise
,
which
is
the
eternal
excercise
of
his
blessed
Saints
we
become
already
partners
of
their
imployment
,
their
peace
,
and
their
joy
.
CHAP.
IX
.
Of
good
Conscience
.
ALl
that
we
have
said
hitherto
regardeth
the
Principal
causes
(
both
the
efficient
and
the
instrumental
)
of
the
peace
with
God
.
There
are
other
causes
which
of
themselves
have
not
that
vertue
to
produce
that
great
peace
,
yet
without
which
,
it
cannot
be
preserved
nor
produced
neither
;
these
are
,
a
good
conscience
,
and
the
excercise
of
good
workes
.
Not
that
the
reconciliation
made
for
us
with
God
by
the
merit
of
his
Son
needs
the
help
of
our
works
,
but
becaus
the
principal
point
of
our
reconciliation
and
redemption
is
,
that
we
are
redeemed
from
iniquity
,
which
is
done
by
the
same
vertue
that
redeemes
us
from
Hell
,
and
by
the
same
operation
:
For
it
is
a
damnable
self-flattery
and
self-deceipt
for
one
to
beleeve
that
he
is
reconciled
with
God
,
if
he
feele
in
himselfe
no
conversion
from
that
naturall
enmity
of
the
flesh
against
God
,
neither
can
he
enjoy
a
true
peace
in
his
soul
.
In
that
reconciliation
God
makes
use
of
our
wil
;
for
in
all
agreements
both
parties
must
concur
and
act
freely
.
And
to
make
us
capable
of
that
freedome
,
God
by
his
spirit
looseth
the
bonds
of
our
unregenerate
will
,
naturally
enthralled
to
evill
.
But
it
will
be
better
to
medle
but
little
with
the
worke
of
God
within
us
,
and
looke
to
our
owne
;
learning
the
duties
which
wee
are
called
unto
as
necessary
,
if
wee
will
enjoy
that
great
reconciliation
.
The
first
duty
is
to
walke
before
God
with
a
good
conscience
,
for
in
vaine
should
one
hope
to
keepe
it
tranquil
and
not
good
:
Conscience
is
the
natural
sence
of
the
duties
of
piety
and
righteousnes
,
warning
every
man
(
unlesse
he
be
degenerated
into
a
beast
)
to
depart
from
evil
and
doe
good
;
And
a
good
conscience
is
that
which
obeyeth
that
sense
and
warning
.
But
the
ordinary
use
,
which
I
will
follow
,
by
a
good
conscience
understands
onely
the
first
part
,
which
is
,
to
beware
of
evil
.
This
good
conscience
is
so
necessary
for
the
enjoying
of
that
peace
of
God
applyed
to
us
by
faith
,
that
the
Apostle
to
the
Hebrewes
requires
it
that
wee
may
stand
before
God
with
a
full
assurance
of
faith
.
Heb.
10.22
.
Let
us
draw
neere
(
saith
he
)
with
a
true
heart
,
in
full
assurance
of
faith
,
having
our
hearts
sprinkled
from
an
evil
conscience
and
our
bodies
washt
with
pure
water
.
And
St
Paul
chargeth
Timothy
1.
Tim.
1.19
.
to
hold
faith
and
a
good
conscience
,
which
some
having
put
away
,
concerning
faith
have
made
shipwrack
,
shewing
that
faith
and
a
good
conscience
must
goe
hand
in
hand
,
and
that
the
losse
of
a
good
conscience
ushereth
the
losse
of
faith
,
which
is
consequently
followed
with
the
losse
of
inward
peace
:
Whereas
a
good
conscience
brings
forth
confidence
,
as
St
John
teacheth
us
,
1.
Joh.
3.21
.
Beloved
if
our
heart
condemne
us
not
,
then
have
wee
confidence
before
God
.
By
a
conscience
that
condemnes
us
not
,
wee
must
not
understand
a
conscience
without
sinne
,
for
there
is
none
such
to
be
found
;
Much
lesse
a
conscience
that
condemneth
not
the
sinner
after
he
hath
sinned
,
for
the
best
consciences
are
those
that
forgive
nothing
to
themselves
,
and
passe
a
voluntary
condemnation
upon
themselves
before
God
,
by
a
free
and
penitent
confession
:
But
the
good
conscience
that
condemnes
us
not
,
according
to
St
Johns
sense
,
is
,
that
which
beares
witnes
to
a
man
to
have
walked
in
sincerity
,
and
cannot
accuse
him
to
have
shut
up
his
eyes
(
since
his
conversion
)
against
the
evident
lights
of
truth
and
righteousnes
,
or
to
have
hardned
his
heart
against
repentance
after
he
hath
offended
God
.
The
godly
man
will
remember
that
the
peace
betweene
God
and
us
was
made
by
way
of
contract
,
whereby
God
gives
himselfe
to
us
in
his
Sonne
,
and
we
give
our selves
to
him
.
If
then
any
refuse
to
give
himselfe
to
God
,
there
is
no
contract
,
God
will
not
give
himselfe
to
him
,
and
so
no
peace
,
for
every
contract
must
be
mutual
.
When
the
one
party
offereth
to
signe
and
seale
,
and
the
other
refuseth
it
,
there
is
no
agreement
.
Whosoever
then
will
covenant
with
God
and
enjoy
his
peace
,
must
to
his
power
keepe
his
conscience
cleare
from
all
willful
violations
of
the
conditions
of
the
agreement
;
For
,
since
this
covenant
is
often
termed
in
Scripture
a
mariage
,
our
soule
which
is
the
spouse
of
Christ
must
give
herselfe
to
him
as
Christ
gives
himselfe
to
her
,
else
the
mariage
is
voyd
,
for
it
is
the
mutual
consent
that
makes
the
mariage
.
Whereupon
one
may
say
that
God
is
more
good
then
wee
are
wicked
,
and
that
while
wee
breake
the
contract
,
God
remaineth
faithfull
,
and
leaves
us
not
every
time
that
wee
leave
him
.
Truly
,
there
is
great
need
of
that
,
otherwise
this
spiritual
mariage
would
soon
end
in
divorce
:
But
you
know
that
when
the
faith
of
matrimony
is
violated
betweene
husband
and
wife
,
although
they
be
not
divorced
,
love
decreaseth
on
both
sides
;
what
remaines
of
it
,
is
sowred
with
jealous
grudges
,
and
peace
dwells
no
more
in
that
house
.
It
fareth
so
with
us
when
wee
violate
the
faith
and
love
which
wee
owe
unto
God
,
by
doing
that
which
is
displeasing
unto
him
;
God
doeth
not
presently
give
us
the
Letter
of
divorce
,
and
his
constancy
stands
firme
against
our
ficklenes
;
but
he
discontinueth
the
inward
testimonies
of
his
love
,
and
his
peace
recedeth
from
us
;
then
wee
dare
no
more
seeke
our
delight
in
him
,
and
cannot
finde
it
any
where
else
;
pastimes
make
us
sad
,
and
when
wee
take
the
aire
,
and
shift
place
to
find
ease
,
we
are
not
eased
,
because
we
carry
our
burden
along
with
us
,
a
sad
weight
upon
our
heart
,
a
bosome-accuser
within
;
we
come
to
the
duty
of
prayer
against
stomack
,
and
returne
from
it
without
comfort
.
It
is
certain
,
that
the
eternal
covenant
of
God
cannot
be
disanulled
by
the
sins
of
men
,
as
St
Paul
saith
,
that
the
unbeleefe
of
the
Jewes
could
not
make
the
faith
of
God
without
effect
.
Rom.
3.3
.
But
I
speak
not
here
of
the
eternal
decree
of
God
,
but
of
the
offer
made
of
his
Covenant
unto
the
conscience
,
by
the
word
of
God
,
and
his
spirit
,
which
covenant
many
lightly
embrace
and
then
break
it
having
not
maturely
considered
before
,
upon
what
conditions
it
was
offered
.
Who
so
then
will
keep
the
peace
of
his
conseience
and
his
confidence
with
God
,
must
carefully
keep
himselfe
from
all
things
that
displease
his
holy
eyes
,
and
turne
away
his
gratious
countenance
;
lest
when
our
need
or
our
duty
calls
us
to
draw
neere
him
by
prayer
,
we
feele
our selves
pulled
back
by
a
guilty
feare
.
Let
us
walk
in
his
presence
with
such
simplicity
and
integrity
that
at
all
times
we
may
say
with
David
,
Psalm
26.5
.
I
will
wash
my
hands
in
innocency
,
and
compasse
thine
altar
,
O
Lord
;
That
I
may
publish
with
the
voice
of
thanksgiving
,
and
tell
of
all
thy
wondrous
works
:
O
Lord
,
I
have
loved
the
habitation
of
thy
house
.
See
what
serenity
,
what
liberty
of
Spirit
he
had
got
by
his
innocency
:
He
goeth
streight
to
the
Altar
of
God
,
he
rejoyceth
in
his
praise
,
he
delighted
in
his
house
,
he
will
choose
it
for
his
habitation
.
Evill
consciences
are
not
capable
of
such
a
freedom
with
God
.
David
in
this
Text
alluded
to
the
forme
of
the
Sanctuary
,
which
had
a
Laver
in
the
entry
,
where
the
Priests
before
they
came
neere
the
Altar
were
to
wash
themselves
:
We
also
,
that
we
may
keep
our
free
accesse
unto
Christ
our
Altar
,
must
wash
our
hearts
in
innocency
;
If
we
go
not
through
the
laver
,
we
misse
our
way
to
the
Altar
:
St.
Paul
regarded
this
Figure
when
he
said
,
1.
Tim.
2.8
.
I
will
,
that
men
pray
every
where
lifting
up
pure
hands
.
It
is
true
,
that
to
lift
up
our
hands
pure
unto
God
we
have
need
to
wash
them
in
a
better
innocency
then
our
own
,
and
the
purest
have
need
to
be
washt
in
the
blood
of
Jesus
Christ
.
David
himselfe
having
said
that
he
would
wash
his
hands
in
innocency
,
Psalm
26.
and
soon
after
,
but
as
for
me
I
will
walke
in
mine
integrity
;
immediately
upon
that
prayeth
to
God
to
redeeme
,
and
have
mercy
upon
him
.
Yet
God
requires
our
innocency
,
which
he
examines
as
a
gratious
Father
not
as
a
severe
Judge
;
he
lookes
more
to
the
sincerity
of
our
hearts
then
the
perfection
of
our
actions
,
giveing
his
peace
to
the
penitent
soules
void
of
hypocrisy
.
Psalm
32.2
.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
iniquity
,
and
in
whose
spirit
there
is
no
guile
;
That
walketh
before
God
with
feare
,
knowing
his
infirmities
,
and
together
in
confidence
knowing
Gods
mercy
and
the
certainty
of
his
promises
;
That
hath
no
evil
end
,
and
corrupteth
not
his
good
ends
by
evill
wayes
;
That
chooseth
rather
to
miss
the
advancements
of
the
world
then
to
shrink
back
from
his
duty
to
God
,
ready
to
suffer
the
losse
of
all
things
that
he
way
keep
him
.
That
lookes
upon
his
temporal
goods
without
remorse
,
because
among
them
he
seeth
nothing
ill
gotten
;
and
upon
his
neighbours
goods
without
envy
,
because
he
hath
taken
the
Lord
for
his
portion
who
is
rich
to
all
that
call
upon
him
.
Rom.
10.12
.
His
words
agree
with
his
heart
,
and
his
actions
with
his
duty
.
He
brings
his
affections
captive
under
the
the
feare
of
God
,
boweth
his
will
under
Gods
will
,
and
makes
all
his
ends
to
stoope
under
the
interest
of
Gods
glory
.
Hee
that
doth
these
things
shall
never
be
moved
:
Whatsoever
becomes
of
his
temporal
condition
(
which
is
better
settled
by
integrity
then
by
all
the
tricks
of
the
craftiest
pates
)
he
shall
possesse
a
firme
,
serene
,
equal
and
tranquil
spirit
;
He
shall
have
peace
in
warre
,
and
calme
in
the
storme
,
knowing
that
no
evil
can
befall
him
so
long
as
he
is
well
with
God
.
CHAP.
X.
Of
the
exercise
of
Good
works
.
TO
have
a
holy
and
tranquill
conscience
,
it
is
not
enough
for
us
not
to
do
evil
;
we
must
do
good
.
These
two
dutyes
may
be
distinguished
,
but
not
severed
.
He
that
doth
no
good
,
of
necessity
doth
evill
;
for
it
is
ill
done
,
to
do
no
good
.
God
made
us
not
onely
that
we
should
not
sinne
(
For
that
,
it
would
have
bin
sufficient
to
have
given
us
the
nature
of
plants
or
stones
)
but
he
hath
given
us
an
intelligent
active
nature
,
that
we
might
use
it
to
know
,
and
love
,
and
serve
our
Maker
.
And
since
he
made
us
after
his
image
(
for
which
reason
Adam
is
called
the
Son
of
God
Luk.
3.
)
if
we
wil
be
like
our
Father
which
is
in
heaven
we
must
study
to
do
good
,
for
he
doth
good
continually
,
even
when
he
sends
evill
,
which
he
makes
an
instrument
of
good
,
whether
it
be
for
justice
or
mercy
.
Psalm
26.10
.
All
the
paths
of
the
Lord
are
mercy
and
truth
;
and
such
all
our
pathes
should
be
.
To
this
we
are
more
especially
called
by
our
redemption
whereby
we
are
restored
into
the
right
of
Gods
children
which
we
had
lost
,
and
are
purchased
to
be
his
servants
.
God
did
not
adopt
us
that
we
should
be
idle
children
:
Christ
did
not
purchase
us
that
we
should
be
unprofitable
servants
.
Now
because
the
life
of
man
is
laborious
and
allwayes
in
action
,
we
learne
out
of
Gods
example
to
examine
all
our
works
severally
and
joyntly
,
to
see
whether
they
be
good
,
and
rejoyce
when
we
find
them
so
.
Thus
God
said
,
Let
the
light
be
,
and
the
light
was
,
And
God
saw
that
the
light
was
good
.
The
like
after
the
workes
of
every
day
of
the
first
week
.
And
in
the
end
of
the
creation
God
made
a
review
of
all
that
he
had
done
;
And
behold
all
was
very
good
;
to
signifie
that
God
seeing
all
his
works
good
and
compleate
took
great
delight
in
them
,
and
did
remunerate
his
own
actions
with
the
satisfaction
which
he
he
took
in
his
owne
wisdom
and
goodnesse
.
That
we
may
then
imitate
God
,
let
us
do
nothing
but
good
;
and
againe
when
we
have
done
it
,
let
us
see
how
good
it
is
:
Though
it
cannot
be
but
very
defective
,
yet
if
we
find
in
it
sincerity
and
an
ingenuous
desire
to
do
good
,
we
may
in
our
measure
rejoyce
as
God
did
for
doing
good
,
and
shall
enjoy
a
sweet
peace
within
representing
both
in
the
good
that
we
do
and
in
the
delight
that
we
take
in
well
doing
,
the
image
of
him
that
hath
created
and
adopted
us
to
expresse
his
likenesse
.
Our
confidence
in
God
by
the
merit
of
his
beloved
Sonne
is
the
ground
of
true
peace
and
content
.
But
that
confidence
is
fed
by
works
.
By
faith
we
beare
testimony
to
our
hearts
that
we
are
reconciled
with
God
,
and
by
workes
we
beare
testimony
to
our
faith
.
As
,
by
the
respiration
we
know
that
a
man
is
alive
,
and
by
the
same
respiration
the
man
is
kept
alive
:
So
,
the
exercise
of
good
workes
is
together
the
marke
of
faith
,
and
the
way
to
maintaine
that
spiritual
life
.
As
God
hath
wisely
ordered
that
the
actions
necessary
for
the
preservation
of
naturall
life
should
be
done
with
delight
;
likewise
,
the
exercise
of
good
workes
whereby
the
life
of
faith
is
maintained
gives
a
singular
pleasure
unto
the
faithfull
soul
.
Psalm
40.8
.
I
delight
to
do
thy
will
,
O
my
God
,
said
David
.
And
the
Lord
Jesus
could
say
that
his
meat
was
to
do
the
will
of
him
that
sent
him
:
John
4
,
32.
Wherefore
as
healthful
bodies
eat
their
meat
with
appetite
,
so
godly
soules
apply
themselves
with
a
holy
appetite
to
good
workes
.
In
both
,
it
is
an
inward
sence
of
necessity
that
provokes
the
appetite
,
it
being
as
impossible
to
live
with
the
life
of
faith
without
good
works
,
as
to
keep
the
body
alive
without
meat
or
drink
.
And
,
as
these
satisfy
the
stomack
,
good
actions
give
a
sweet
satisfaction
to
the
soul
.
But
as
one
cannot
live
alwayes
in
the
strength
of
one
meale
,
but
must
take
new
food
every
day
,
else
the
body
will
pine
away
,
and
die
in
a
short
time
;
likewise
,
the
use
of
good
workes
must
be
daily
:
too
much
intermission
will
abate
the
pulse
of
faith
;
trouble
will
get
into
the
conscience
,
or
a
heavy
numness
,
which
will
end
in
the
extinction
of
spiritual
life
,
unlesse
the
appetite
of
doing
good
worke
〈◊〉
awakened
by
repentance
,
and
faith
get
new
strength
by
good
exercises
.
For
this
exercise
,
the
Lord
Jesus
gave
us
an
example
that
wee
should
follow
his
steps
;
Who
did
good
in
the
whole
course
of
his
life
,
and
more
in
his
death
;
Who
spent
the
night
in
prayer
,
and
the
day
in
healing
the
sick
and
converting
sinners
:
Who
for
ill
words
returned
saving
instru●●
〈◊〉
;
Who
overcame
contempt
with
humility
,
and
adversities
with
patience
:
Who
did
good
to
them
that
persecuted
him
to
death
,
healing
the
eare
of
Malchus
that
was
come
to
take
him
,
and
praying
for
them
that
crucifyed
him
!
Who
to
obey
God
his
ather
despised
his
owne
life
,
denyed
the
love
of
himselfe
,
and
made
this
free
and
miraculous
submission
to
God
in
the
terrours
of
death
,
Father
,
not
my
will
but
thy
will
be
done
.
The
joy
and
glory
which
he
got
by
that
submission
must
encourage
his
Disciples
to
preferre
the
obedience
to
God
and
the
duty
of
a
good
conscience
before
all
interesses
;
being
sure
that
to
forsake
them
for
God
is
the
way
to
preserve
them
,
and
that
by
suffering
for
his
glory
,
wee
get
glory
.
The
content
that
accreweth
to
the
soule
by
tending
carefully
Gods
service
and
loving
nothing
like
it
,
cannot
be
exprest
but
by
those
that
feel
it
.
How
great
was
St
Pauls
satisfaction
when
he
sayd
2
Cor.
1.12
Our
rejoycing
is
this
,
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sincerity
,
not
in
fleshly
wisedome
,
but
by
the
grace
of
God
,
wee
have
had
our
conversation
in
the
world
.
And
how
sweet
was
his
rapture
of
joy
,
when
he
sayd
being
neere
the
end
of
his
race
,
2
Tim.
4.7
.
I
have
fought
a
good
fight
,
I
have
finished
my
course
,
I
have
kept
the
faith
;
Henceforth
there
is
layd
up
for
me
a
crowne
of
righteousnes
which
the
Lord
the
righteous
judge
shall
give
me
.
O
what
pleasure
is
comparable
to
the
testimony
of
a
good
conscience
!
The
joy
of
a
great
conquerour
who
hath
newly
got
an
imperial
crown
,
is
not
comparable
to
St
Pauls
happines
when
he
rejoyced
to
have
fought
the
good
fight
of
faith
,
and
stretched
himselfe
towards
the
crowne
of
righteousnes
layd
up
for
him
.
Increase
of
worldly
goods
increaseth
sorrow
.
When
they
are
above
sufficiency
,
instead
of
easing
the
minde
they
oppresse
it
.
Worldly
pleasures
are
shortlived
,
leaving
behinde
them
an
unpleasant
fare-well
,
and
often
a
sting
of
crime
.
Worldly
honour
is
winde
,
which
either
will
blow
a
man
downe
,
or
puff
him
up
with
an
unsound
tumour
.
But
godlines
and
good
actions
give
a
sincere
joy
,
a
solid
content
a
lasting
peace
,
a
satisfaction
penetrating
to
the
inmost
of
the
soule
.
This
is
richly
exprest
by
Isaiah
in
prophetical
termes
,
Isa.
58.10
If
thou
draw
out
thy
soule
to
the
hungry
,
and
satisfye
the
afflicted
soule
,
then
shall
thy
light
rise
in
obscurity
,
and
thy
darknes
be
as
the
noone
day
.
And
the
Lord
shall
guide
thee
continually
,
and
satisfye
thy
soule
in
drought
,
and
make
fat
thy
bones
;
and
thou
shalt
be
like
a
watered
garden
,
and
like
a
spring
of
water
,
whose
waters
faile
not
.
Although
Devotion
,
and
good
conscience
,
and
the
practise
of
good
workes
,
were
sad
things
,
as
the
world
imagineth
them
;
yet
ought
wee
to
undergoe
that
sadnes
in
this
life
of
few
dayes
,
to
make
provision
for
the
other
life
which
is
eternal
,
since
this
life
is
a
moment
on
which
eternity
depends
;
And
wee
should
sow
in
teares
to
reape
in
joy
:
But
seeing
that
a
good
conscience
active
in
piety
and
good
workes
gets
thereby
,
even
in
the
present
,
a
serene
peace
and
a
heavenly
comfort
not
credible
to
any
but
those
that
feele
it
;
is
it
not
a
great
incouragement
to
doe
well
,
That
the
way
to
make
us
happy
,
is
to
make
us
saints
?
It
is
none
of
the
least
arts
of
Satan
for
turning
men
away
from
the
practice
of
godlines
and
vertuous
actions
,
to
represent
Devotion
and
vertue
with
an
austere
habit
and
a
sowre
face
,
enough
to
make
children
afrayd
,
and
growne
men
also
,
many
of
them
having
with
a
gray
beard
a
childish
understanding
,
authoritatem
senum
,
vitia
puerorum
.
But
certainly
this
is
a
false
ugly
vizard
set
upon
a
handsome
and
gracious
face
;
there
being
nothing
more
serene
and
pleasant
then
godlines
and
a
good
conscience
.
A
good
conscience
is
that
merry
heart
which
is
a
continual
feast
.
To
doe
Gods
will
with
a
good
will
keepes
a
mans
heart
cheerefull
to
God
,
and
pleasant
to
himselfe
.
Will
you
then
make
your
hope
sure
of
an
eternal
rest
,
and
of
those
pleasures
for
evermore
at
the
right
hand
of
God
?
Doe
but
take
the
first
course
to
make
yourselves
content
and
joyfull
in
this
life
which
is
to
walke
before
God
unto
all
pleasing
to
your
power
and
to
be
rich
in
good
workes
.
Was
there
ever
a
more
winning
invitation
then
this
?
Make
yourselfe
joyful
and
contented
in
this
life
,
that
you
may
be
eternally
joyfull
and
contented
in
the
next
.
CHAP.
XI
.
To
redresse
ourselves
often
,
by
Repentance
.
Wee
have
meditated
upon
the
peace
of
God
and
the
way
how
to
get
it
in
our
souls
,
and
keepe
it
.
That
peace
brings
a
golden
serenity
and
a
solid
content
to
our
hearts
.
But
because
the
godliest
persons
in
this
world
are
subject
to
sinne
,
and
by
sinning
to
trouble
that
peace
and
serenity
,
it
is
necessary
to
redresse
ourselves
often
by
repentance
.
Of
that
duty
I
have
spoken
in
the
third
chapter
of
this
first
booke
,
as
the
necessary
way
to
embrace
by
faith
our
reconciliation
with
God
,
and
a
maine
part
of
the
great
worke
of
our
conversion
.
But
after
wee
are
reconciled
and
converted
,
wee
are
men
still
.
Neither
is
any
conversion
so
great
in
this
life
as
to
roote
out
sinne
altogether
out
of
mans
nature
.
Whosoever
then
will
preserve
his
integrity
and
peace
(
for
these
two
commonly
goe
together
)
must
have
this
warning
continually
in
his
mind
,
Lét
him
that
thinks
he
standeth
take
heed
lest
he
fall
1.
Cor.
10.12
.
And
if
he
fall
,
let
him
take
up
himselfe
presently
by
a
godly
repentance
.
The
more
he
esteemeth
himselfe
advanced
and
confirmed
in
piety
,
the
more
let
him
mistrust
himselfe
and
beware
of
the
temptations
of
Satan
.
For
after
holy
,
resolutions
and
elevations
of
zeale
and
devotion
,
great
sins
very
often
are
committed
;
because
then
the
conscience
is
most
subject
to
relent
,
as
over-confident
of
her
good
estare
;
Much
like
besieged
souldiers
who
after
a
brave
sallie
will
remitt
of
their
watchfulnes
,
despising
the
enemy
whom
they
have
beaten
,
and
in
their
security
are
taken
by
surprise
.
Conscience
will
fall
asicepe
,
but
Satan
never
sleepeth
,
and
never
misseth
to
take
advantage
of
our
negligence
.
Heb.
12.1
.
Sin
that
doth
so
easily
beset
us
saith
the
Apostle
to
the
Hebrewes
.
By
saying
us
,
he
comprehends
himself
acknowledging
that
the
most
perfect
are
easily
beset
by
sin
.
Some
sins
are
presently
felt
,
and
leave
a
sting
as
the
Scorpion
doth
;
To
that
sting
the
remedy
must
presently
be
applyed
by
repentance
,
and
a
faithfull
recourse
to
Gods
mercy
through
Christ
;
also
the
assistance
of
his
Spirit
must
bee
implored
,
else
the
venome
will
spread
,
and
the
wound
become
mortal
.
Other
sins
are
lesse
felt
,
or
creep
in
undiscerned
,
yet
leave
a
heavinesse
upon
the
heart
,
and
make
it
slower
to
godlinesse
and
good
workes
.
Then
the
businesses
of
the
life
intervening
,
the
remembrance
of
many
sins
will
slip
out
of
our
memory
,
which
neverthelesse
worke
their
effect
upon
the
conscience
,
blunting
the
sense
of
piety
,
and
setting
the
soul
further
from
God
.
Wherefore
it
is
the
part
of
a
wise
Christian
often
to
revisit
the
state
of
his
conscience
,
call
himselfe
to
account
,
and
by
a
pious
solicitude
of
repentance
pick
and
sift
out
even
the
least
dust
that
sticks
to
us
of
the
worlds
uncleannesse
and
our
own
,
scowring
out
that
rust
which
conscience
,
like
iron
,
will
contract
,
if
it
be
not
often
handled
.
If
the
uncleane
spirit
will
not
dwell
in
a
mans
heart
unlesse
he
find
the
house
empty
,
swept
,
and
garnisht
,
Matth.
12.
that
is
,
void
of
all
goodnesse
and
furnisht
for
his
turne
;
We
must
not
expect
that
the
holy
Spirit
will
dwell
in
our
heart
unlesse
we
bestow
our
best
care
to
sweepe
it
for
him
,
emptyed
of
the
immundicities
of
sinne
,
&
to
garnish
it
with
holinesse
.
He
will
not
keep
house
under
the
same
roofe
with
the
unclean
spirit
.
And
unlesse
we
speedily
put
that
enemy
out
of
doores
,
God
may
in
his
displeasure
leave
him
the
whole
house
.
Whereas
if
you
keep
it
swept
for
God
with
daily
repentance
,
he
will
make
it
his
Temple
,
and
say
,
Psal.
132.14
.
This
is
my
rest
for
ever
,
here
will
I
dwell
,
for
I
delight
in
it
.
But
that
our
hearts
may
be
cleane
habitations
for
him
,
we
have
need
to
call
for
the
assistance
of
his
grace
.
Psalm
51.
Create
in
us
a
cleane
heart
O
Lord
and
renew
a
right
Spirit
within
us
.
Since
the
Son
of
God
honours
us
so
much
as
to
call
us
his
friends
,
let
us
religiously
observe
the
lawes
of
friendship
with
him
.
Even
in
humane
friendships
,
if
we
have
sometimes
the
missorutne
to
give
offence
to
one
whom
we
especially
love
and
respect
,
we
cannot
be
at
rest
till
we
have
given
him
satisfaction
.
And
should
we
be
so
imprudent
as
to
neglect
God
our
great
friend
,
after
we
have
offended
him
?
Shall
we
let
the
Sunne
go
down
upon
his
wrath
and
our
offence
?
Let
us
returne
to
him
without
delay
,
and
humbly
seeke
his
peace
.
The
speediest
reconciliations
are
the
best
.
In
this
returne
to
God
,
which
must
be
every
day
,
let
us
call
to
our
remembrance
all
the
sins
of
late
date
,
and
others
of
elder
date
not
sufficiently
repented
of
,
confessing
them
to
God
with
contrition
,
and
craving
pardon
for
them
with
humility
and
faith
through
the
merit
of
his
Sonne
,
which
to
all
repenting
sinners
is
an
exhaustible
spring
of
mercy
,
open
at
all
times
.
Zechariah
meant
this
by
that
Fountain
opened
to
the
house
of
David
and
to
the
inhabitants
of
Jerusalem
,
for
sin
and
for
uncleannesse
.
And
becaure
many
trespasses
of
ours
are
out
of
remembrance
,
and
some
we
have
run
into
without
our
knowledge
,
we
must
beseech
God
with
David
to
clense
us
from
secret
faults
,
Psalm
19.12
.
and
that
he
be
pleased
to
forget
those
sins
which
we
have
forgotten
.
To
that
daily
returne
to
God
,
some
extraordinary
returnes
must
be
added
,
where
fasting
and
alms
be
joyned
to
prayer
.
Thereby
these
clouds
shall
be
cleared
off
,
which
trouble
the
serenity
of
the
conscience
,
and
the
soul
shall
get
a
great
help
to
rejoyce
in
the
love
of
God
and
glory
in
his
bounty
.
When
one
is
come
to
that
blessed
state
of
the
soul
,
he
must
wipe
off
the
teares
of
repentance
and
drowne
that
sadnesse
in
a
thankfull
joy
.
For
the
sorrow
of
repentance
is
good
by
accident
only
,
because
there
is
some
evill
to
be
healed
.
It
is
like
a
medicine
which
gives
gripings
and
disquieteth
nature
,
therefore
not
to
be
used
but
to
recover
health
:
Although
we
cannot
repent
too
much
to
have
offended
God
,
there
may
be
excess
in
the
sorrow
of
repentance
.
To
seek
merit
or
ostentation
in
penitent
sorrow
,
which
is
the
face
that
vulgar
soules
give
to
devotion
,
is
making
a
glory
of
the
matter
of
our
shame
,
as
if
a
fellon
had
the
ambition
to
weare
the
halter
about
his
neck
with
a
good
grace
.
The
sorrow
of
repentance
is
an
ill
passage
which
we
must
of
necessity
go
through
,
if
we
will
be
saved
;
but
we
must
not
make
that
passage
a
dwelling
place
.
After
we
have
used
it
to
make
our
peace
with
God
,
we
must
be
comforted
and
rejoyce
in
that
peace
.
For
God
hath
not
called
us
to
sorrow
,
but
to
peace
and
content
;
And
the
Gospell
is
the
Doctrine
of
peace
and
assurance
.
OF
THE
PEACE
OF
THE
SOVL
AND
CONTENTMENT
OF
MINDE
.
SECOND
BOOK
.
Of
Mans
Peace
with
himselfe
,
by
Rectifying
his
Opinions
.
CHAPTER
I.
The
Designe
of
this
Book
,
and
the
next
.
THe
sence
of
our
peace
with
God
may
be
distinguished
from
the
peace
with
our selves
,
but
not
separated
;
for
the
peace
with
God
being
well
apprehended
setleth
peace
in
the
heart
betweene
a
man
and
his
own
conscience
,
which
otherwise
is
his
inseparable
accuser
and
implacable
adversary
.
We
have
spoken
in
the
first
Book
of
the
ground
and
principal
cause
of
our
inward
peace
which
is
also
the
end
and
perfection
of
the
same
,
and
that
is
our
Union
with
God
.
We
have
treated
also
of
the
meanes
altogether
divine
and
effective
of
that
end
,
which
are
the
love
of
God
and
our
neighbour
,
faith
,
hope
,
and
a
good
conscience
active
in
good
workes
.
We
intend
now
,
with
Gods
helpe
,
to
speake
of
those
subordinate
causes
and
meanes
,
where
Prudence
is
a
servant
of
Piety
,
to
keep
peace
and
good
order
within
.
In
this
great
work
the
handmaide
shall
often
need
her
Mistrisses
help
;
for
reason
not
sanctified
by
piety
is
as
dangerous
to
use
,
as
Antimony
and
Mercury
not
prepared
.
The
two
great
workes
of
sanctified
reason
to
keep
inward
peace
and
content
,
are
these
;
Not
to
be
beaten
down
with
adversity
or
corrupted
with
prosperity
,
going
through
both
fortuns
with
vertuous
cleare
and
equal
temper
,
making
profit
of
all
things
,
and
fetching
good
out
of
evill
.
To
frame
that
golden
temper
in
our
minde
,
we
must
lay
downe
before
all
things
for
a
fundamental
Maxime
,
That
all
the
good
and
evill
of
mans
life
,
though
it
may
have
its
occasions
without
,
hath
truly
and
really
its
causes
within
us
;
excepting
onely
some
few
casualties
where
prudence
hath
no
place
;
and
yet
there
is
no
evill
but
may
be
either
prevented
,
or
lessened
,
or
turned
into
good
by
a
vertuous
disposition
.
Hence
it
followes
that
not
without
but
within
us
our
principal
labour
must
be
bestowed
,
to
take
an
order
for
our
peace
and
content
.
To
keep
us
from
falls
in
a
long
journey
,
if
wee
would
send
before
to
remove
all
the
stones
out
of
the
way
,
we
should
never
have
done
;
but
the
right
course
is
to
get
an
able
and
surefooted
horse
and
to
sit
fast
on
him
.
It
would
be
a
more
impossible
undertakeing
in
the
wayfairing
condition
of
this
life
to
remove
all
temptations
and
oppositions
out
of
our
way
;
but
against
these
two
sorts
of
obstacles
,
we
must
provide
a
firme
spirit
,
able
to
go
through
all
,
and
stumbling
at
nothing
;
but
keeping
every
where
a
sure
and
eeven
pace
.
To
that
end
let
us
acknowledge
within
us
two
generall
causes
of
all
our
content
and
discontent
,
and
all
our
order
and
disorder
:
The
first
cause
is
the
Opinion
that
we
conceive
of
things
;
The
second
is
,
the
Passion
moved
or
occasioned
by
that
opinion
.
Take
a
good
order
with
these
two
causes
,
you
shall
be
every
where
content
,
tranquil
,
wise
,
and
moderate
.
But
from
the
disorder
of
these
two
causes
,
proceeds
all
the
trouble
of
the
inward
polity
of
our
minds
,
and
all
the
misrule
and
misery
that
is
in
the
world
.
It
must
bee
then
our
labour
to
order
aright
these
two
Principles
of
our
good
and
evill
within
us
,
and
in
the
order
here
set
down
,
which
is
essential
to
the
matter
;
Imploying
this
second
Book
to
get
right
Opinions
of
the
things
of
this
world
,
from
which
men
usually
expect
good
or
evill
.
And
this
will
prepare
us
matter
for
the
third
Book
,
whose
task
will
be
to
set
a
rule
to
passions
.
For
that
which
sets
them
upon
disorderly
motions
is
the
wrong
opinion
wherewith
the
mind
is
possest
about
the
objects
.
And
whosoever
can
instruct
his
mind
with
right
opinions
,
may
after
that
,
rule
his
passion
with
little
labour
.
CHAP.
II.
Of
the
right
Opinion
.
I
Said
that
things
exteriour
are
the
occasions
of
the
good
and
evill
of
man
,
but
the
causes
of
the
same
are
the
interiour
,
Opinion
and
Passion
.
Now
to
treat
of
the
causes
we
must
also
treat
of
the
occasions
,
as
subjects
of
the
opinion
,
and
objects
of
the
passion
;
Not
to
examine
them
all
,
for
they
are
as
many
as
things
in
the
world
and
accidents
in
mans
life
;
there
is
none
of
them
altogether
indifferent
to
us
,
but
are
considered
either
as
good
or
evill
.
We
will
stay
onely
upon
the
chiefe
heads
,
and
endeavour
to
finde
the
true
price
of
things
that
men
commonly
desire
,
and
the
true
harme
of
those
things
which
they
feare
.
In
this
search
,
I
desire
not
to
be
accounted
partial
,
if
I
labour
to
give
a
pleasant
face
to
the
saddest
things
.
It
is
my
profest
intention
.
For
my
work
being
to
seek
in
all
things
occasion
of
peace
and
content
,
why
shall
I
not
,
if
I
can
,
borrow
it
even
from
adversity
?
And
is
it
any
whit
material
whether
I
find
it
indeed
or
devise
it
,
so
I
can
make
it
serve
my
turne
!
Is
it
not
prudence
for
one
to
be
ingenious
to
content
himselfe
,
yea
though
he
cosen
himselfe
to
his
owne
content
?
My
readers
may
beare
with
me
if
I
use
them
as
I
use
my selfe
,
who
,
next
to
the
care
of
pleasing
God
,
make
it
my
chiefe
study
to
content
my
mind
,
and
in
all
the
several
byasses
that
God
puts
upon
the
rouling
course
of
my
life
,
strive
to
behold
all
accidents
by
the
faire
side
;
or
to
give
them
one
in
my
mind
,
if
they
have
none
.
Wherein
I
hope
to
justifye
the
ingenuity
of
my
dealing
,
to
ingenious
mind
,
and
shew
that
I
give
no
false
colours
to
evill
things
to
make
them
looke
good
.
For
since
the
good
and
evill
of
most
things
consisteth
in
opinion
,
and
that
things
prove
good
or
evill
as
they
are
taken
and
used
,
if
I
find
good
in
those
things
which
others
call
evill
,
they
become
good
in
my
respect
.
It
is
the
great
worke
of
wise
men
to
turne
all
things
to
their
advantage
,
subjecting
exteriour
things
to
their
mind
,
not
their
mind
to
them
,
et
sibi
res
non
se
rebus
submittere
.
This
truth
then
ought
to
be
deeply
printed
in
minds
,
studious
of
wisdome
and
their
own
content
,
That
they
beare
their
happinesse
or
unhappinesse
within
their
breast
;
and
,
That
all
outward
things
have
a
right
and
a
wrong
handle
;
He
that
takes
them
by
the
right
handle
,
finds
them
good
;
He
that
takes
them
by
the
wrong
indiscreetly
,
finds
them
evill
.
Take
a
knife
by
the
haft
it
will
serve
you
,
take
it
by
the
edge
it
will
cut
you
.
Observe
that
all
sublunary
things
are
of
a
compounded
nature
;
Nothing
is
simple
,
nothing
but
may
do
good
,
nothing
but
may
do
harme
.
And
so
in
moral
goodnesse
or
badnesse
.
There
is
no
good
thing
but
is
mingled
with
evill
:
There
is
no
evill
,
but
some
good
enters
into
the
composition
.
The
same
truth
holds
in
all
persons
,
actions
,
and
events
.
Out
of
the
worst
,
a
well
composed
mind
endowed
with
the
grace
of
God
,
may
extract
good
with
no
other
chymistry
then
piety
wisdom
and
serenity
.
It
lyeth
in
us
,
as
we
incline
our
minds
,
to
be
pleased
or
displeased
with
most
things
of
the
world
.
This
may
be
exemplifyed
in
things
material
and
of
lesse
importance
,
which
may
be
presidents
for
things
spiritual
and
of
greater
moment
.
One
that
hath
fed
his
eyes
with
the
rich
prospect
of
delicate
Countryes
as
Lombardy
and
Anjou
,
where
all
the
beauties
and
dainties
of
Nature
are
assembled
,
will
another
time
take
no
lesse
delight
in
a
wild
and
rugged
prospect
of
high
bare
mountaines
,
and
fifty
stories
of
steep
rockes
,
as
about
the
grand
Chartreuse
,
and
the
bottome
Ardennes
,
where
the
very
horror
contributes
to
the
delectation
.
If
I
have
bin
delighted
to
see
the
trees
of
my
Orchard
,
in
spring
blossomed
,
in
summer
shady
,
in
autumne
hung
with
fruite
;
I
will
delight
againe
,
after
the
fall
of
the
leafe
,
to
see
through
my
trees
new
prospects
which
the
bushy
boughes
hid
before
;
and
will
be
pleased
with
the
sight
of
the
snow
candied
about
the
branches
,
as
the
flowers
of
the
season
.
This
is
better
then
to
consider
in
deserts
nothing
but
their
hideousnesse
and
barrennesse
,
and
in
winter
nothing
but
the
rheumatique
weather
.
If
a
facile
and
well
composed
mind
take
delight
in
these
varieties
of
nature
,
why
not
in
the
varietyes
of
his
condition
?
When
he
is
rich
,
he
will
delight
in
the
service
of
his
men
;
When
he
falls
to
poverty
,
he
will
delight
to
help
himselfe
,
finding
that
he
is
the
sooner
obeyed
and
more
to
his
minde
.
If
he
hath
children
,
he
will
delight
to
provide
for
them
;
If
God
take
them
from
him
,
he
will
rejoyce
that
they
are
provided
for
.
If
he
obtaine
a
beloved
woman
,
he
finds
his
content
increased
;
If
he
miss
her
,
he
finds
his
care
diminisht
.
If
he
be
neere
his
friends
,
he
injoyes
gladly
their
love
and
presence
;
If
he
be
farre
from
them
,
he
seeth
no
more
their
distresses
.
One
time
he
loves
health
,
because
it
makes
life
sweeter
;
Another
time
he
will
love
sicknesse
,
because
it
will
bring
a
happy
death
.
That
mans
patience
was
ingenuous
,
who
having
put
out
his
eye
falling
upon
his
own
staffe
,
gave
God
thanks
that
his
staffe
was
not
forked
,
so
he
might
have
put
out
both
his
eyes
with
that
fall
.
There
is
nothing
where
a
well
instructed
minde
may
not
find
matter
of
some
content
and
comfort
.
A
truth
presupposed
by
St.
Paul
when
he
teacheth
to
rejoyce
evermore
,
1
Thess.
5.16
.
yea
and
glory
in
tribulations
.
Rom.
5.3
.
For
when
God
multiplyeth
his
tryalls
to
his
children
he
makes
his
comforts
to
abound
much
more
.
Of
which
they
deprive
themselves
who
in
their
fortunes
look
onely
upon
the
sad
side
,
and
are
ingenious
to
vexe
themselves
.
The
occurrences
of
this
life
having
many
faces
,
a
wise
man
will
alwayes
entertaine
the
best
.
And
in
my
opinion
it
should
not
be
a
hard
matter
to
obtaine
of
ourselves
,
to
give
alwayes
sentence
in
our
own
favour
.
Yet
this
must
be
used
with
some
distinction
.
For
in
those
evils
which
consist
in
our
own
fault
,
we
must
alwayes
consider
the
evill
as
great
as
it
is
,
and
give
sentence
against
our selves
;
for
the
way
to
be
absolved
of
God
is
,
to
condemne
ourselves
before
him
.
In
that
case
he
that
is
against
himselfe
doth
much
for
himselfe
.
But
as
for
the
evills
that
come
to
us
by
accident
or
by
the
fault
of
another
,
wee
must
alwayes
lessen
the
evill
and
be
partial
for
our selves
through
humility
,
meekenesse
,
patience
,
yea
and
forgetfullnesse
;
for
so
shall
we
give
judgement
in
our
favour
,
the
milde
part
being
that
which
must
worke
our
content
.
Whereas
he
that
aggravates
evils
with
his
imagination
,
and
makes
his
spite
,
and
appetite
of
revenge
to
be
as
hammers
to
knock
in
deeper
the
arrowes
that
are
shot
against
him
,
gives
sentence
against
himselfe
,
and
takes
part
with
his
enemies
to
work
his
own
discontent
.
These
considerations
must
be
further
insisted
upon
in
their
proper
place
.
I
use
them
here
only
as
instances
of
the
benefit
of
opinion
when
it
is
well
taught
,
and
the
harme
of
the
same
when
it
followes
a
wrong
information
.
To
get
a
right
Opinion
,
the
contemplation
by
which
Epictetus
beginnes
and
grounds
his
Book
,
of
most
rare
excellency
,
must
be
maturely
and
diligently
studied
.
For
if
we
bestow
but
a
little
Christian
dresse
upon
it
,
it
will
be
a
perpetual
&
infallible
rule
for
the
right
valuing
of
all
things
,
and
so
will
prove
a
singular
help
for
the
clearenesse
and
tranquillity
of
minde
.
Here
it
is
.
In
the
universality
of
things
some
are
in
our
power
,
some
are
not
:
Such
as
are
in
our
power
are
Opinion
,
appetite
,
desire
,
aversion
,
and
all
our
inward
and
outward
actions
[
By
our
power
I
meane
not
our
meere
naturall
power
,
which
is
weak
and
prone
to
evill
,
but
the
regenerate
power
strengthened
with
Gods
grace
,
which
assisting
our
natural
freedom
gives
it
both
to
will
and
to
do
according
to
his
good
pleasure
.
Phil.
2.13
.
Wherefore
the
Christian
hath
more
power
over
his
opinions
,
passions
,
and
motions
then
Epictetus
,
who
had
but
the
natural
power
.
]
The
things
that
are
not
in
our
power
,
are
money
,
glory
,
empires
,
and
generally
all
things
that
are
none
of
our
workes
.
Those
things
that
are
in
our
power
are
free
by
their
nature
,
and
cannot
be
hindred
by
any
but
our selves
,
or
at
least
without
our
consent
:
For
although
the
world
and
the
Devill
seduce
our
opinions
and
tempt
our
affections
,
they
cannot
get
any
victory
over
us
,
unlesse
we
lend
our
hand
to
it
.
But
as
for
the
things
that
are
out
of
our
power
,
they
are
weake
,
subject
to
servitude
,
exposed
to
opposition
and
hinderances
,
and
depend
of
the
power
of
another
.
We
must
then
hold
this
for
certain
,
that
if
we
take
things
subject
to
servitude
,
to
be
free
;
and
things
that
depend
of
another
,
to
be
ours
;
we
cannot
but
meet
often
with
oppositions
and
obstructions
in
our
designes
.
We
shall
lament
and
torment
our selves
,
we
shall
accuse
men
,
and
murmure
against
God
.
But
if
we
account
that
onely
to
be
ours
which
is
ours
indeed
as
depending
of
us
,
and
look
upon
all
that
depends
not
of
us
as
being
nothing
to
us
,
we
can
lose
nothing
,
we
shall
not
afflict
our selves
for
any
thing
in
the
world
,
the
spoyling
of
worldly
goods
that
are
about
us
shall
not
wrong
or
deject
us
,
for
that
cannot
be
taken
from
us
which
is
none
of
ours
.
That
consideration
will
do
us
great
and
good
service
in
this
Treatise
.
And
to
beginne
,
let
us
make
use
of
Epictetus
his
distinction
for
the
distribution
of
the
principal
things
about
which
we
have
need
to
rectifie
our
opinion
,
that
we
may
be
wise
and
tranquill
every
where
.
The
things
that
depend
not
of
us
are
either
the
goods
of
fortune
(
as
they
are
called
)
which
are
riches
,
honour
,
friends
,
and
family
;
Or
goods
of
the
body
,
as
beauty
,
strength
,
health
,
pleasure
and
life
it selfe
;
As
these
things
depend
not
of
us
,
no
more
do
their
contraryes
,
poverty
,
dishoner
,
enemyes
,
losse
of
friends
,
deformity
,
paine
,
sicknesse
and
death
.
When
one
hath
those
former
at
will
,
that
state
is
called
prosperity
the
latter
,
passe
under
the
name
of
adversity
.
The
things
that
depend
of
us
,
or
rather
of
the
grace
of
God
in
us
,
which
becomes
the
best
part
of
ourselves
are
piety
,
honesty
,
wisedome
,
diligence
,
and
their
contraries
depend
of
us
,
also
,
yet
with
some
dependance
from
outward
agents
,
the
world
and
the
Devill
.
There
be
other
things
of
a
mildle
rank
,
which
partly
depend
of
us
,
partly
not
,
and
therefore
are
ours
onely
in
part
,
as
learning
and
capacity
where
industry
and
diligence
may
do
much
,
but
nothing
against
or
without
nature
,
and
they
are
lost
by
age
and
sicknesse
,
and
other
outward
causes
.
Let
us
review
this
order
with
more
leasure
,
and
weigh
the
price
and
inconvenience
of
each
thing
;
for
without
that
,
it
is
impossible
to
behave
our selves
about
them
with
a
judicious
tranquillity
.
We
beginne
with
things
belonging
to
prosperity
.
CHAP.
III.
Of
Riches
.
OF
things
that
depend
not
of
us
,
the
most
remote
from
us
are
the
goods
of
fortune
;
The
goods
of
the
body
are
neerer
,
for
our
body
is
the
house
of
our
minde
,
which
is
our
trueselfe
,
and
whose
goods
are
properly
ours
.
Yet
such
is
the
imprudence
of
men
,
that
they
are
most
busy
about
that
which
is
most
remote
,
and
neglect
that
which
is
neerest
and
most
essential
to
them
;
for
the
goods
of
the
body
,
neglecting
those
of
the
minde
;
and
for
the
goods
of
fortune
,
neglecting
those
of
the
body
;
They
will
forfeit
their
conscience
to
please
and
serve
their
body
,
and
hazard
their
body
to
get
or
preserve
the
goods
of
fortune
.
Whereas
they
should
follow
a
clean
contrary
order
,
hazarding
and
neglecting
their
body
,
if
need
be
,
for
the
good
of
the
mind
,
and
the
goods
of
fortune
for
both
.
[
Here
I
say
once
for
all
,
that
by
fortune
I
understand
not
blind
chance
,
since
Gods
providence
rules
all
,
but
the
exteriour
of
a
mans
condition
as
it
is
distinct
from
those
things
which
properly
belong
to
the
body
and
the
mind
.
]
So
farre
I
will
comply
with
the
humour
of
the
world
as
to
speak
of
riches
in
the
first
place
,
for
it
is
that
they
seek
before
all
things
,
shewing
by
their
actions
,
which
alwayes
must
be
beleeved
rather
then
words
,
that
they
hold
it
the
first
and
chiefe
good
.
Pecunia
ingens
generis
humani
bonum
.
An
errour
,
that
hath
provoked
some
to
oppose
it
with
another
errour
,
saying
that
money
is
the
root
of
all
evill
.
St.
Paul
decides
the
difference
,
saying
that
the
love
of
money
is
the
roote
of
all
evill
;
1
Tim.
6.
the
love
of
money
,
not
money
it selfe
.
It
is
not
wealth
that
doth
the
mischiefe
but
the
weaknesse
of
men
that
cannot
wield
it
,
coveting
it
with
greedinesse
,
purchasing
it
with
wicked
wayes
,
imploying
it
in
unjust
actions
,
keeping
it
with
trouble
,
and
losing
it
with
despaire
.
Riches
are
good
,
but
in
the
lowest
rank
of
all
goods
;
for
they
have
no
place
among
laudable
goods
,
there
being
no
praise
to
be
rich
;
Nor
among
goods
desirable
for
their
own
sake
,
for
they
are
desired
because
of
other
things
.
It
is
not
nature
but
custome
and
fancy
that
giveth
price
unto
gold
&
silver
,
instead
of
which
shells
are
used
for
commerce
in
some
part
of
the
East
Indyes
.
But
for
fancy
,
a
barre
of
Iron
would
be
more
precious
then
a
wedge
of
Gold
.
In
one
point
,
as
indeed
in
all
other
respects
,
money
is
inferiour
to
other
goods
,
as
health
,
honour
,
and
wisedome
;
that
whereas
one
may
enjoy
them
by
keeping
,
and
increase
them
by
using
,
one
must
lose
his
money
to
enjoy
it
,
and
part
with
it
to
use
it
.
But
in
two
things
especially
the
imperfection
of
riches
is
seen
;
that
they
satisfye
not
the
desire
,
and
that
in
the
greatest
need
which
is
the
redemption
of
the
soul
,
they
are
of
no
use
,
rather
a
hindrance
.
True
goods
are
those
that
make
the
possessors
good
,
which
riches
do
not
.
They
are
indeed
instruments
of
good
in
the
hands
of
those
that
can
uve
them
well
;
But
they
are
instruments
of
evill
,
in
the
hands
of
those
that
know
not
how
to
use
them
.
And
the
number
of
these
last
being
the
greater
by
farre
,
riches
do
much
more
evill
then
good
in
the
world
.
They
stirre
up
folly
,
lust
,
and
pride
,
and
open
a
wide
gate
to
wickednesse
,
yet
themselves
not
wicked
of
their
nature
.
To
a
well
composed
and
disposed
minde
they
are
excellent
helps
to
vertue
,
for
they
afford
meanes
for
good
education
and
matter
for
good
actions
.
Wisedome
and
riches
together
is
a
faire
match
.
The
rich
and
wise
Solomon
speakes
thus
of
it
by
his
experience
,
Eccl.
7.11
.
Wisdome
is
good
with
an
inheritance
,
and
by
them
there
is
profit
to
them
that
see
the
Sunne
,
for
wisedome
is
a
defence
,
and
money
is
a
defence
,
the
excellency
of
knowledge
is
,
that
wisdome
gives
life
to
them
that
have
it
.
The
French
version
of
that
Text
saith
that
Riches
cover
the
owners
,
So
they
do
,
but
it
is
as
the
shell
covers
a
snaile
,
for
they
are
a
heavy
toilesome
luggage
,
wherewith
a
man
can
advance
but
slowly
,
and
without
which
he
cannot
goe
;
And
if
they
shelter
him
from
some
injuries
,
they
expose
him
to
other
;
they
provoke
envy
,
and
are
a
faire
butt
for
fraude
and
insolency
:
So
to
go
one
step
further
in
the
comparison
;
that
shelter
may
be
broken
upon
a
mans
back
,
and
he
crusht
under
it
.
To
know
the
just
price
of
riches
,
reckon
what
they
cost
both
to
get
and
to
keepe
,
what
paines
there
is
to
get
them
,
what
danger
and
care
in
the
keeping
,
what
unsatisfaction
in
the
enjoying
,
what
uncertainty
in
the
possession
;
Prov.
23.6
.
for
they
make
themselves
wings
(
saith
Solomon
)
which
no
humane
art
can
clip
;
A
thousand
accidents
,
which
no
prudent
forecast
can
prevent
,
make
them
suddenly
flee
away
.
The
worst
is
,
that
they
distract
the
minde
from
the
true
goods
;
for
they
that
have
got
them
and
possesse
them
most
innocently
,
if
they
will
preserve
them
and
keepe
them
from
sinking
(
which
they
will
naturally
do
)
must
apply
their
mind
to
them
,
and
much
more
,
if
they
will
increase
them
.
Which
interposition
of
the
earth
cannot
but
eclipse
the
cleare
light
of
the
minde
,
and
hide
heaven
from
the
sight
of
the
soul
.
This
made
the
Lord
Jesus
to
speak
this
sentence
confirmed
with
an
oath
and
a
repetition
.
Matth.
19.23
.
Verily
I
say
unto
you
,
that
a
rich
man
shall
hardly
enter
into
the
Kingdome
of
heaven
.
And
againe
I
say
unto
you
,
It
is
easier
for
a
Camell
to
go
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
Kingdome
of
God
.
And
truly
although
riches
of
themselves
be
not
evill
,
but
be
as
the
minde
of
him
that
possesseth
them
is
,
good
to
him
that
useth
them
well
,
evill
to
him
that
useth
them
ill
,
yet
the
Devills
haunting
of
gold
mines
,
and
places
where
money
and
plate
is
hid
,
gives
a
probable
suspition
that
the
Devill
sticks
by
riches
,
and
breatheth
upon
them
the
aire
of
his
malignancy
.
Let
every
wiseman
consider
whether
he
will
bestow
for
them
as
much
as
they
cost
,
that
is
,
whether
he
will
weary
his
body
,
vexe
his
minde
,
offer
violence
to
his
conscience
,
bring
his
heavenly
soul
captive
under
the
things
of
the
earth
,
&
be
diverted
from
seeking
the
goods
which
are
onely
permanent
and
true
to
them
that
have
them
once
,
to
runne
after
deceitfull
goods
which
are
none
of
ours
even
when
we
have
them
;
of
which
the
keeping
is
uncertaine
,
and
the
losse
certaine
,
though
we
might
avoide
the
ordinary
daingers
,
whereby
foolish
rich
men
destroy
their
wealth
,
and
their
wealth
destroyes
them
.
The
just
measure
of
riches
,
is
,
as
much
as
one
needs
for
his
use
,
for
that
which
is
above
use
,
is
of
no
use
.
How
they
must
be
used
we
shall
consider
,
when
we
treat
of
Passions
.
Here
we
seeke
onely
to
know
their
price
.
CHAP.
IV.
Of
Honour
,
Nobility
,
Greatnesse
.
THe
proper
rank
of
worldly
honour
is
next
after
riches
,
for
it
is
to
them
chiefly
that
honour
is
deferred
.
Without
them
the
honour
done
to
Vertue
is
but
words
.
Indeed
the
honour
that
followes
is
but
smoake
,
but
yet
smoake
hath
some
substance
,
words
have
none
.
Of
honour
gotten
by
vertue
,
and
of
its
right
worth
,
something
must
be
said
when
we
speake
of
Renowne
.
Here
we
have
to
do
with
that
outward
garish
luster
which
dazleth
the
eyes
of
the
vulgar
,
gets
salutations
,
and
opens
a
lane
through
the
croud
for
a
noble
person
.
Riches
are
to
honour
that
which
the
bones
are
to
the
body
,
for
they
keep
it
up
:
When
honour
loseth
riches
it
falls
to
the
ground
,
like
hops
without
poles
.
Nobility
with
poverty
doth
but
aggravate
it
,
and
make
it
past
remedy
;
A
misery
described
in
two
words
by
Solomon
,
Prov.
12.9
.
Honouring
ones
selfe
,
and
lacking
bread
.
In
time
of
peace
it
is
wealth
that
brings
nobility
and
greatnesse
;
In
time
of
warre
it
is
violence
:
for
,
by
invasions
,
high
titles
and
royalties
of
Lordships
had
their
beginning
.
We
may
then
value
Nobility
by
its
causes
,
for
wealth
hath
nothing
praise
worthy
,
and
it
is
the
origine
of
new
Nobility
:
Invasion
is
meere
Injustice
,
&
it
is
the
Origin
of
ancient
Nobility
so
much
cryed
up
.
There
is
a
natural
Nobility
consisting
in
generosity
,
and
a
nobility
by
grace
which
is
our
adoption
to
the
right
of
Gods
children
;
These
two
together
make
a
man
truly
noble
.
Civil
nobility
is
nothing
in
nature
,
and
consisteth
meerly
in
the
opinion
of
men
and
custome
of
nations
.
We
deduce
it
from
masculine
succession
,
but
in
some
Kingdomes
of
the
East
they
derive
it
from
the
feminine
,
because
every
one
is
more
certaine
of
his
Mother
then
his
Father
.
In
China
,
learning
,
not
extraction
,
gives
nobility
.
In
some
places
nobility
consisteth
in
merchandize
.
In
some
the
military
profession
,
in
some
in
leading
an
idle
life
.
Which
different
customes
shew
that
worldly
nobility
lyeth
altogether
in
fancy
,
and
in
effect
is
nothing
.
Yet
such
as
it
is
,
it
proveth
a
goodly
ornament
to
Vertue
;
it
is
like
enamell
which
being
of
small
value
sets
off
the
luster
of
Gold
.
It
addeth
grace
facility
and
power
to
vertuous
actions
.
Many
vertues
are
obscured
or
altogether
hid
by
poverty
and
meane
condition
.
Sobriety
in
a
poore
man
is
imputed
to
indigence
,
continence
to
want
of
power
,
patience
to
basenesse
.
But
these
vertues
become
illustrious
and
exemplary
,
when
humility
meets
with
greatnesse
,
and
temperance
with
power
;
Vertue
then
shines
when
it
is
set
in
a
high
Orbe
,
where
a
man
takes
for
the
measure
of
his
desires
,
not
what
he
can
,
but
what
he
ought
to
do
,
.
A
right
good
man
,
being
high
and
rich
,
hath
great
helpes
to
do
good
,
and
power
prompts
him
both
with
the
occasion
and
the
desire
.
On
the
other
side
,
when
greatness
and
meanes
meet
with
a
weake
and
perverse
spirit
,
it
doth
harme
in
the
world
.
And
such
are
most
men
,
whose
vicious
affections
appeare
not
when
they
are
kept
under
by
poverty
&
obscurity
,
but
when
they
rise
,
their
vices
will
rise
with
them
.
As
Organs
ill
set
,
and
ill
tuned
,
shew
not
their
defect
while
the
bellowes
lie
down
unstirred
;
but
when
the
winde
is
blowne
into
the
pipes
,
they
gall
the
eares
of
the
hearers
by
their
discord
and
harshnesse
.
Likewise
many
vices
lie
mute
and
quiet
,
till
the
winde
of
honour
and
plenty
get
into
them
,
and
blow
up
an
ill
composed
minde
with
audaciousnesse
,
rashnesse
,
and
discordance
with
himselfe
,
which
riseth
too
high
with
pride
,
and
together
falls
too
low
by
miserablenesse
,
and
where
all
is
out
of
tune
by
lust
,
insolence
,
and
intemperance
.
But
even
those
that
were
evill
before
,
unless
they
have
constant
minds
,
and
throughly
dyed
with
piety
,
will
bee
corrupted
by
honour
and
plenty
.
For
all
men
whom
wee
call
good
are
prone
to
evill
,
and
no
greater
invitation
to
evill
then
facility
.
And
if
great
honour
(
which
is
never
without
great
businesse
)
doth
not
corrupt
a
man
,
it
doth
interrupt
him
;
and
as
it
gives
him
meanes
to
do
good
,
it
takes
off
his
mind
from
thinking
of
it
,
and
many
times
binds
his
hands
from
doing
that
good
which
he
intends
,
by
reason
of
the
diversity
of
businesse
and
several
inclinations
of
men
which
he
must
accommodate
himselfe
unto
;
it
being
certain
the
greater
a
man
is
,
the
more
he
is
a
slave
.
And
it
is
in
the
highest
condition
that
a
man
hath
most
reason
to
say
after
St.
Paul
Rom.
7.19
.
The
good
that
I
would
I
do
not
,
but
the
evill
which
I
would
not
that
I
doe
.
One
is
constrained
to
court
those
whom
he
despiseth
,
favour
those
whom
he
feareth
,
shut
his
eyes
many
times
to
see
neither
vice
nor
vertue
,
till
one
use
himselfe
in
good
earnest
to
preferre
conveniency
before
righteousnesse
;
There
a
mans
life
is
a
continuall
Pageant
of
dissimulation
,
which
he
knowes
in
others
,
and
returnes
it
to
them
,
who
also
know
it
in
him
,
yet
both
parties
put
on
the
face
of
respect
and
kindnesse
over
an
arrogant
and
mischievous
minde
,
and
embrace
those
whom
they
would
have
choaked
.
There
also
when
a
man
would
do
good
to
others
,
very
often
he
doth
harme
to
himselfe
.
To
advance
one
mans
suite
he
must
put
back
and
discontent
many
,
and
get
ten
enemyes
for
one
friend
,
who
will
lesse
remember
the
good
office
,
then
the
others
the
injury
which
they
think
to
have
received
by
the
repulse
.
Truly
high
places
are
not
fit
for
true
friendship
,
for
they
take
away
the
freedome
from
it
,
and
by
consequent
the
sweetnesse
and
the
right
use
.
In
the
throng
of
businesse
and
companie
,
the
mind
loseth
its
tranquillity
;
And
many
times
after
one
hath
lost
his
rest
he
loseth
his
labour
also
.
It
is
a
great
misery
for
a
man
to
be
never
his
own
,
and
to
have
no
time
to
think
of
God
,
of
which
when
one
discontinueth
the
use
,
he
loseth
in
time
the
desire
of
it
,
and
too
many
acquaintances
make
one
a
stranger
with
God
:
Paucos
beavit
aula
,
plures
perdidit
;
Sed
et
hos
quoque
ipsos
quos
beavit
perdidit
.
The
Court
advanceth
but
few
persons
,
and
destroyeth
many
but
even
those
which
it
advanceth
it
destroyeth
and
spoyleth
;
for
most
men
as
they
grow
in
height
decrease
in
goodnesse
,
and
many
times
in
estate
;
like
squibs
which
consume
themselves
as
they
ascend
.
It
is
in
few
mens
choice
,
whether
they
may
be
great
or
no
,
some
being
borne
to
it
and
obliged
by
their
birth
to
maintaine
their
condition
.
Others
being
borne
farre
under
it
,
and
there
kept
by
invincible
necessity
.
Yet
among
great
and
small
,
some
still
are
in
possibility
to
raise
their
degree
and
come
to
greater
place
.
And
whereas
it
is
in
the
choyce
of
few
persons
whether
they
shall
be
great
,
it
is
in
the
choice
of
all
,
whether
they
will
be
ambitious
,
and
aspire
to
high
and
negotious
places
.
Let
a
wise
man
consider
whether
honour
be
worth
as
much
as
it
costs
to
get
and
to
keep
;
whether
hee
would
lose
his
rest
for
it
,
leave
conversing
with
God
to
converse
with
men
,
runne
the
danger
to
become
wicked
to
become
great
,
and
among
the
justlings
of
envy
be
alwayes
ready
to
fall
and
break
his
neck
.
Let
him
weigh
in
the
scales
of
a
right
judgement
the
respect
and
Opinion
of
others
,
against
so
much
personal
care
,
perill
,
and
losse
.
A
middle
degree
of
quality
,
enough
to
stand
a
little
out
of
the
dirt
,
is
commodious
and
desirable
.
The
degrees
above
and
beneath
are
slavery
.
But
a
wise
and
pious
man
finds
liberty
and
nobility
in
any
degree
.
CHAP.
V.
Of
Glory
,
Renowne
,
Praise
.
FRom
the
honour
that
attends
greatnesse
and
riches
we
passe
to
that
which
is
deferred
to
Vertue
,
or
that
which
beares
the
name
of
it
.
For
this
second
sort
of
honour
many
generous
spirits
have
contemned
the
first
,
and
greatnesse
,
and
riches
,
and
life
too
;
dying
willingly
that
they
night
have
glory
,
when
they
shall
be
past
having
any
thing
in
this
world
.
Wise
Solomon
saith
,
that
a
good
name
is
rather
to
chosen
then
great
riches
,
Prov.
22.1
.
And
better
then
be
precious
oyntment
,
Eccl.
7.1
.
The
goodnesse
of
it
lyeth
in
some
facility
that
it
gives
to
do
good
,
for
when
mens
minds
are
possest
with
a
good
opinion
of
a
person
they
are
susceptible
of
his
counsels
.
Thereby
also
a
man
may
better
his
condition
.
The
content
that
a
good
action
gives
to
the
doer
is
a
real
and
solid
good
,
but
the
content
that
the
reputation
of
it
giveth
,
is
vaine
and
deceitfull
:
If
the
Renowne
be
for
vaine
things
,
such
as
most
things
are
in
the
world
,
it
can
yeeld
but
a
contentment
like
itselfe
,
and
though
it
be
raised
by
real
vertue
,
yet
reputation
is
but
discourse
and
the
Opinion
of
others
;
It
is
hollow
meat
,
and
who
so
will
feed
upon
it
will
soone
be
like
that
hungry
Dreamer
of
whom
Isaiah
speaketh
,
who
dreames
that
he
is
eating
,
but
he
awakes
and
his
soul
is
empty
.
Isa.
29.8
.
A
wise
and
good
man
lookes
for
a
better
reward
of
his
vertue
then
the
talk
of
the
world
.
No
action
is
good
if
it
be
don
for
praise
,
or
if
approbation
be
sought
of
any
but
God
and
ourselves
.
John
5.44
.
How
can
ye
beleeve
(
saith
Christ
)
which
receive
honour
one
of
another
;
and
seek
not
the
honour
that
cometh
from
God
onely
?
Our
actions
ought
to
be
such
as
to
be
of
good
savour
,
before
the
world
,
else
they
can
do
no
good
in
the
world
:
But
that
good
savour
must
be
sought
as
an
accessory
,
not
a
principal
,
and
must
bee
rejected
,
when
instead
of
an
accessory
it
becomes
a
hindrance
and
a
barre
from
the
the
principal
,
which
is
the
glory
of
God
and
a
good
conscience
:
Let
that
witness
beare
testimony
to
our selves
,
and
let
men
say
of
us
what
they
will
.
My
Opinions
and
Affections
if
they
be
good
,
make
me
good
and
happy
,
not
the
Opinion
of
my
neigh
bours
.
A
wise
man
must
subject
reputation
to
himselfe
,
not
himselfe
to
her
.
If
he
can
make
her
runne
before
him
as
his
Harbinger
,
to
prepare
for
him
an
accommodation
wheresoever
he
goeth
and
get
him
a
roome
in
the
judgements
and
affections
of
men
,
it
will
be
a
prudent
course
.
And
it
will
be
a
point
of
prudence
not
to
hunt
reputation
too
eagerly
:
for
Reputation
is
well
compared
to
our
shaddow
,
she
fleeth
from
us
when
we
run
after
her
,
and
runnes
after
us
when
we
run
from
her
.
She
will
go
more
willingly
where
you
would
have
her
,
if
she
go
not
of
your
errand
but
of
her selfe
,
and
doth
better
service
when
one
thinkes
not
of
her
.
If
she
be
desired
it
is
for
something
else
;
but
to
court
her
for
her
owne
sake
,
it
is
more
then
she
deserveth
.
A
vertuous
man
will
disdaine
to
do
so
much
,
when
he
observeth
that
she
is
more
apt
to
speak
of
frivolous
then
serious
matters
,
and
will
many
times
put
a
glosse
of
praises
upon
evill
things
.
What
a
coyle
doth
Roman
antiquity
keep
,
about
that
harebrain'd
girle
Clelia
for
stealing
a
horse
out
of
Porsena's
Campe
,
where
she
was
an
hostage
,
and
foording
a
River
none
of
the
greatest
to
returne
to
her
Mothers
chimney-corner
?
For
that
action
against
the
publique
faith
,
rash
,
ungenerous
,
injust
,
and
especially
immodest
in
a
mayd
,
her
statue
on
horseback
was
publiquely
set
in
the
Market
place
,
and
fame
is
trumpetting
her
praise
to
the
worlds
end
.
It
were
easy
to
name
many
both
of
old
&
late
date
,
that
have
got
reputation
at
a
very
easy
rate
.
How
many
famous
men
are
like
boyes
crackers
,
that
give
a
great
report
without
effect
?
How
many
toyes
are
talked
of
and
extolled
,
while
grave
workes
are
buried
in
silence
?
Since
Fame
hath
trumpets
,
it
is
no
wonder
that
she
fills
them
with
winde
;
that
goeth
farre
and
fast
by
its
leightnesse
,
and
is
fit
to
make
a
noise
.
But
a
solid
vertue
makes
little
noise
,
and
the
tongues
of
the
vulgar
do
so
much
for
her
,
as
to
let
her
alone
.
The
Renown
of
great
and
good
things
advanceth
but
slowly
,
but
recompenceth
her
slownes
by
her
long
lasting
.
But
even
in
that
long
lasting
there
is
vanity
,
for
what
benefit
is
it
for
vertuous
men
deceased
,
that
the
world
speakes
of
them
two
thousand
yeares
after
their
death
?
Are
their
soules
more
glorious
for
it
in
heaven
?
Are
their
bodies
the
lesse
cold
in
the
grave
?
Yet
for
that
hope
of
an
outliving
uselesse
renowne
gallant
men
will
climb
up
a
breach
through
a
thick
haile
of
musket
shot
and
granadoes
,
that
the
world
may
say
of
them
,
These
gentlemen
are
dead
in
the
bed
of
honour
:
O
brave
men
!
It
is
pitty
that
these
praises
make
not
these
brave
men
to
rise
from
the
dead
for
joy
,
preserve
not
their
flesh
from
wormes
and
putrefaction
,
and
make
no
roses
nor
violets
grow
upon
their
graves
.
Well
let
us
pay
them
that
praise
which
they
have
so
deare
bought
.
O
brave
men
!
But
let
us
say
also
,
O
the
folly
of
men
,
who
having
fed
themselves
with
vanity
in
their
life
time
,
will
not
end
their
vanity
with
their
lives
,
but
seek
to
perpetuate
it
by
their
death
.
It
were
strange
that
praise
should
do
good
to
the
dead
,
since
it
doth
more
harme
then
good
to
the
living
.
For
one
that
is
encouraged
with
praise
to
do
well
,
a
thousand
are
thereby
puft
up
with
pride
.
It
is
hurtfull
to
weak
spirits
and
troublesome
to
the
strong
.
If
praise
were
a
real
good
,
every
one
ought
to
praise
himselfe
,
as
one
feeds
himselfe
.
And
none
ought
to
be
ashamed
to
heare
or
speake
his
owne
praise
,
for
none
ought
to
be
ashamed
of
good
things
.
That
shame
,
is
a
proofe
either
that
praise
is
not
good
or
that
it
belongs
not
to
us
.
This
deserveth
a
deeper
consideration
.
Glory
and
praise
among
men
are
of
those
shades
and
images
of
divine
attributes
scattered
in
this
inferiour
world
;
of
which
shades
the
substance
and
reality
is
in
God
.
Glory
in
him
is
a
substance
,
yea
his
owne
essence
,
and
to
him
alone
all
Glory
belongeth
.
The
sparkes
of
glory
that
are
in
creatures
are
rayes
of
that
soveraigne
splendour
.
Now
these
rayes
go
not
streight
like
those
of
the
Sunne
,
they
go
round
and
fetch
a
compasse
to
returne
to
the
principle
of
their
being
.
Ps.
145.10
.
All
thy
workes
shall
praise
thee
O
Lord
,
and
thy
Saints
shall
blesse
thee
.
Since
his
works
praise
him
by
nature
,
his
Saints
must
praise
him
by
will
.
Those
streakes
of
glory
that
are
in
his
creatures
,
as
comming
from
him
,
must
returne
to
him
by
nature
or
by
will
.
For
although
man
be
not
able
to
give
any
glory
to
God
by
praising
God
,
yet
God
knoweth
how
to
receive
from
us
that
glory
which
we
cannot
give
him
,
and
to
make
himselfe
glorious
in
his
owne
workes
.
Here
is
then
the
reason
why
men
are
desirous
of
praise
and
glory
,
and
yet
are
ashamed
of
it
:
Their
desire
of
it
is
a
natural
sence
that
it
is
good
;
And
that
they
are
ashamed
of
it
,
is
another
natural
sense
that
it
was
not
made
for
them
.
Wherefore
a
wise
Christian
will
desire
and
seeke
the
glory
of
God
:
And
when
some
image
of
that
glory
is
given
him
by
the
prayses
of
men
,
hee
will
presently
bring
that
praise
and
glory
to
God
as
Gods
proper
goods
,
saying
,
Glory
is
a
Crown
that
was
not
made
for
my
head
,
and
on
my
knees
I
put
it
on
the
head
of
him
to
whom
it
properly
belongs
.
Such
is
praise
in
its
Original
and
End
,
both
which
do
meet
;
but
being
considered
in
its
inferiour
causes
and
conveighances
,
as
it
comes
from
and
through
men
,
it
is
a
tide
of
popular
applause
,
as
subject
to
go
downe
as
to
come
up
,
consisting
in
fancy
,
exprest
in
talke
,
rising
upon
small
causes
,
and
upon
small
causes
falling
againe
.
We
must
make
more
of
our
content
then
to
pinne
it
upon
such
an
uncertain
possession
;
never
reckoning
among
our
goods
a
thing
lying
in
the
Opinion
of
another
,
and
remaining
in
the
possession
of
the
person
that
gives
it
,
for
humane
praise
belongs
not
to
him
that
is
praised
but
to
him
that
praiseth
,
since
every
one
is
or
ought
to
be
master
of
his
Opinions
and
words
.
They
that
give
us
praise
retaine
it
in
their
power
and
may
take
it
from
us
when
they
please
.
CHAP.
VI.
Of
the
goods
of
the
Body
,
Beauty
,
Strength
,
Health
.
FRom
the
goods
of
Fortune
which
are
altogether
out
of
us
and
many
times
consist
in
imagination
,
we
come
to
the
personal
:
beginning
by
those
of
the
body
.
The
first
is
Beauty
,
which
among
bodily
goods
may
be
called
the
first
gift
of
God
,
and
the
first
advantage
of
nature
.
I
say
not
,
that
it
is
the
principal
,
for
health
is
farre
above
it
in
excellency
.
But
it
cannot
be
denyed
that
it
is
the
first
,
since
God
hath
placed
it
in
the
entry
,
and
on
the
front
of
this
building
of
the
flesh
.
Beauty
at
the
very
first
meeting
winnes
the
good
Opinion
of
beholders
,
and
gives
an
advantagious
preconceit
of
a
faire
mind
.
Beauty
is
a
signe
of
goodnesse
of
nature
.
The
sweet
vigour
of
the
eyes
,
the
smoth
skinne
,
the
lively
white
and
red
,
the
handsome
lineaments
of
the
face
,
and
the
comely
proportion
of
the
body
are
markes
of
a
quick
and
well
composed
mind
.
Which
yet
is
not
peculiar
to
Beauty
:
For
many
persons
in
whom
melancholy
is
predominant
,
which
tanneth
their
skin
,
sets
their
eyes
deepe
in
their
head
,
&
puts
a
sowreness
on
their
brow
,
have
a
penetrating
and
judicious
understanding
.
Open
faces
,
which
are
the
most
beautiful
,
have
commonly
candid
and
serene
soules
,
but
none
of
the
craftiest
.
The
observation
that
Pride
is
a
companion
to
Beauty
is
not
naturally
true
,
but
by
accident
;
for
beautifull
persons
being
praised
and
admired
of
all
,
who
can
wonder
that
they
grow
proud
,
since
so
much
paine
is
taken
to
make
them
so
?
A
good
presence
is
well
sorted
with
valour
and
wisedome
,
and
doth
excellent
service
to
brave
men
,
if
they
spoyle
it
not
by
affectation
.
Beauty
is
the
loadstone
of
Love
;
which
courts
her
and
calls
it
s
her
faire
Sun
.
And
so
she
is
,
for
it
gets
heat
by
Beauty
.
And
as
the
heat
caused
by
the
Sun
is
allayed
when
the
Sunne
is
set
,
so
doth
the
heat
kindled
by
Beauty
lose
its
flame
when
Beauty
its
gone
.
When
love
outlives
Beauty
,
some
other
causes
must
keep
it
alive
,
as
vertue
and
utility
.
Beauty
is
among
desirable
goods
,
not
among
the
laudable
;
for
nothing
is
laudable
in
us
but
the
productions
of
our
will
and
industrie
.
For
which
reason
handsome
women
ought
to
reject
prayses
of
their
Beauty
;
for
either
these
praises
are
injurious
to
God
,
who
as
the
Author
ought
to
have
the
whole
praise
of
his
work
;
or
they
are
injurious
to
them
,
and
seeme
to
presuppose
that
they
have
made
their
beauty
,
and
sophisticated
nature
by
art
;
for
none
ought
to
be
praised
for
that
he
hath
not
done
.
Great
and
rare
Beauty
in
its
nature
is
desirable
,
but
by
accident
;
and
as
the
world
goes
,
it
is
more
to
be
feared
then
desired
,
and
does
more
harme
then
good
.
It
is
hurtfull
to
the
person
that
is
endowed
with
it
,
for
it
exposeth
her
to
temptations
and
insolence
,
which
commonly
make
her
wicked
and
miserable
.
It
is
hurtful
to
the
person
that
woeth
it
or
enjoyeth
it
,
for
it
sets
him
as
a
marke
for
injuries
.
Many
might
have
led
a
tranquil
life
,
and
escaped
discredit
,
quarrel
,
ruine
,
and
stabbing
in
the
end
,
had
not
their
wives
bin
too
handsome
.
But
though
beauty
were
not
cumbered
with
all
this
danger
,
the
nature
and
price
of
it
must
be
well
considered
,
that
we
may
not
expect
of
it
a
contentment
beyond
its
kinde
.
Beauty
is
the
exteriour
and
superficiall
ornament
of
a
sickly
and
mortall
body
,
the
inside
whereof
is
unpleasing
to
the
eye
,
and
would
make
the
hearts
rise
of
the
admirers
of
the
outside
if
they
could
see
it
.
It
is
a
faire
blossom
onely
for
the
spring
of
life
,
which
will
fade
with
age
,
or
wither
with
sicknesse
and
cares
,
in
the
very
spring
.
It
is
a
cheater
,
which
promiseth
much
,
&
keepeth
not
promise
,
for
the
most
amorous
never
found
in
it
a
delight
answerable
to
the
desire
that
it
kindleth
.
Take
the
right
measure
of
the
goodnes
of
that
so
much
desired
possession
of
beauty
,
so
shal
you
not
desire
it
above
measure
;
and
when
you
have
it
,
you
shall
reape
from
it
a
more
sincere
content
,
because
you
shall
require
of
it
as
much
as
its
nature
affords
,
and
no
more
.
Strength
also
and
Health
are
things
desired
,
not
laudable
,
as
things
that
come
by
nature
,
not
by
will
.
Great
strength
of
body
is
commonly
accompanied
with
a
weake
minde
;
and
that
disproportion
is
augmented
with
much
feeding
,
and
obligeth
nature
to
bestow
the
maine
Magazine
of
spirits
upon
disgestion
distribution
of
meat
,
and
hardning
of
the
brawnes
of
the
limbs
,
to
enable
them
for
strong
labour
,
leaving
but
few
spirits
to
attend
reasoning
&
contemplating
.
Speak
to
perpetuall
hunters
,
of
the
delight
of
speculation
;
you
shall
finde
them
little
more
capable
of
it
then
their
hounds
,
which
are
the
highest
point
of
their
meditation
.
To
their
minde
is
very
convenient
the
definition
which
Aristotle
gives
to
the
Soul
,
that
it
is
the
first
act
(
that
is
the
principle
of
the
motion
)
of
an
organical
body
;
for
their
soul
seemes
to
be
made
for
no
other
end
but
to
move
their
body
.
It
is
certain
that
too
great
excercise
of
the
body
dulls
the
mind
.
The
preheminency
of
man
above
beasts
consisteth
in
reason
,
and
the
capacity
of
knowing
and
loving
God
.
Men
that
are
proud
of
their
strength
,
robore
corporis
stolidè
feroces
,
placing
their
advantage
and
content
in
a
thing
wherein
they
are
inferiour
to
many
beasts
,
descend
from
their
dignity
and
take
place
under
their
natural
subjects
.
He
that
with
his
forehead
would
knocke
a
great
naile
into
a
post
,
to
the
very
head
,
deserved
this
praise
,
that
next
to
a
Bull
he
had
the
hardest
head
of
all
beasts
.
Health
of
all
goods
of
the
body
is
most
to
be
desired
,
yea
more
then
life
;
A
truth
not
contradicted
by
the
knowne
Maxime
,
that
the
end
is
better
then
the
meanes
,
for
I
hold
not
health
to
be
subordinate
unto
life
,
but
life
unto
health
.
Being
is
the
meanes
,
and
well
being
is
the
end
.
Non
est
vivere
sed
valere
vita
.
So
Mecenas
must
be
left
to
his
owne
Opinion
&
desire
,
who
though
he
were
maimed
hands
and
feet
,
and
had
all
his
teeth
loose
in
his
head
,
and
a
bunch
on
his
crooked
back
,
would
think
himselfe
well
,
if
he
had
but
life
;
Yea
if
by
enduring
the
sharpest
tortures
of
the
cross
he
might
keepe
life
he
would
willingly
endure
them
.
His
enemies
could
wish
him
no
greater
harme
,
then
to
buy
life
at
that
rate
.
The
body
being
made
for
the
soul
,
the
true
natural
benefit
of
Health
is
not
long
life
,
but
the
liberty
of
the
actions
of
the
mind
.
For
the
minde
stickes
so
to
the
body
that
it
cannot
act
very
freely
in
a
body
tormented
with
acute
paine
,
or
pined
with
a
lingring
disease
.
Wherefore
that
we
may
go
through
that
necessary
captivity
as
easily
as
may
be
,
an
especial
care
must
be
had
of
the
health
of
our
body
;
taking
all
occasion
from
it
,
of
accusing
the
excesses
&
ill
government
of
the
minde
,
for
the
corruption
and
inflammation
of
the
humours
;
behaving
ourselves
with
our
body
,
not
as
living
for
it
,
but
as
unable
to
live
in
the
world
without
it
.
Our
minde
was
made
for
a
better
end
then
to
serve
the
flesh
.
Yet
let
us
give
it
faithfully
its
due
,
as
to
the
horse
that
carryes
us
in
our
journey
:
It
must
be
fed
and
tended
,
else
it
will
faile
us
in
the
way
.
Curious
persons
commit
two
faults
about
the
care
of
their
bodies
.
They
bestow
much
cost
and
labour
to
adorne
them
,
but
they
neglect
their
health
,
exposing
themselves
halfe
naked
to
cold
aire
to
shew
a
fine
halfe
shirt
,
as
if
they
furnisht
their
roomes
with
rich
hangings
,
and
suffered
the
raine
to
fall
on
them
for
want
of
repairing
the
roofe
.
In
matter
of
cloathes
,
health
and
commodity
are
the
best
counsellors
,
not
the
eyes
and
Opinions
of
strangers
.
Health
must
be
acknowledged
the
richest
jewell
of
all
temporal
things
,
yea
preferable
to
many
ornaments
of
the
minde
.
He
that
hath
got
much
learning
in
the
Tongues
,
and
hath
diseased
his
body
with
watching
,
hath
lost
more
then
he
hath
got
.
But
the
healthfullest
body
of
the
world
is
a
tottering
house
which
must
every
day
be
underpropt
with
food
,
and
(
for
all
our
care
)
will
fall
in
the
end
.
We
must
looke
upon
it
as
a
tenement
at
will
,
which
we
hold
under
God
our
Landlord
;
not
fearing
but
rejoycing
that
we
must
leave
it
,
knowing
that
if
our
earthly
house
of
this
tabernacle
were
disolved
,
we
have
a
building
of
God
,
a
house
not
made
with
hands
eternal
in
the
heavens
.
2
Cor.
5.1
.
LIFE
,
I
set
neither
among
goods
nor
among
evils
,
for
it
is
neither
good
nor
evill
in
itselfe
,
but
the
subject
of
good
and
evill
,
like
the
painters
cloath
where
all
sorts
of
colours
are
couched
.
Such
as
it
is
,
it
must
be
put
in
the
rank
of
those
things
that
depend
not
of
our
will
,
and
therefore
must
not
be
accounted
ours
,
but
used
as
a
borrowed
commodity
.
We
must
say
more
of
it
,
when
we
speake
of
Death
.
CHAP.
VII
.
Of
bodily
Pleasure
and
Ease
.
OF
all
arguments
of
meditation
there
is
none
where
writers
shew
lesse
sincerity
then
in
this
.
Every
one
blames
pleasure
and
ease
,
and
yet
every
one
seekes
it
.
They
tell
us
that
it
is
the
cause
of
all
evill
,
that
it
poisoneth
the
passion
,
that
it
blindeth
reason
,
that
it
is
an
enemy
to
good
counsell
,
aad
that
it
is
impossible
for
Vertue
to
stand
with
Volupty
;
Yet
the
same
Authors
,
love
their
ease
,
and
their
very
discourses
of
ease
are
effects
of
ease
,
and
productions
of
wits
sweetned
by
prosperity
.
Then
they
charge
pleasure
with
the
vices
of
men
,
whereas
it
is
not
pleasure
but
men
that
must
be
blamed
:
For
pleasure
doth
not
corrupt
men
,
but
men
corrupt
pleasure
.
It
must
be
acknowledged
good
in
it selfe
.
It
is
the
seasoning
that
God
all-wise
and
all-good
hath
given
to
things
profitable
and
actions
necessary
,
that
wee
should
seek
them
.
Look
upon
a
brave
horse
with
a
judicious
eye
:
After
you
have
considered
his
great
use
,
and
praised
the
bounty
of
God
for
making
an
animal
of
so
much
service
and
commodity
to
man
;
praise
God
againe
for
making
him
so
handsome
and
of
such
a
gallant
mettle
;
And
acknowledge
that
the
gracious
Creator
regarded
as
well
mans
delectation
as
utility
.
The
delicious
taste
of
fruits
,
the
fragrant
smell
and
gay
colours
of
flowers
,
the
fair
prospect
of
groves
,
meadowes
,
calme
and
cleare
waters
,
and
all
the
delicate
variety
of
Nature
,
speake
very
expresly
that
God
,
as
an
indulgent
Father
,
hath
taken
great
care
to
please
and
recreat
us
,
and
condemneth
that
sad
and
sowre
wisedome
which
deemeth
to
merit
much
by
avoiding
(
at
least
in
shew
)
all
that
is
pleasing
in
Nature
.
Of
that
kinde
,
is
this
prayer
which
may
be
read
in
many
Bookes
of
devote
contemplation
,
Lord
give
me
grace
to
be
delighted
in
no
earthly
thing
:
Which
is
as
much
as
saying
to
God
,
that
he
was
much
overseen
when
he
made
his
workes
good
and
pleasant
,
since
it
is
ill
done
to
delight
in
them
,
That
devotion
wants
common
sence
,
if
it
be
serious
,
and
more
if
it
be
hypocritical
.
We
must
then
place
bodily
pleasure
among
the
goods
but
among
the
least
,
and
those
in
which
beasts
have
more
share
then
men
.
The
more
pleasures
are
simple
and
natural
,
(
as
they
are
among
beasts
)
the
more
they
are
full
and
sincere
.
But
we
by
our
wit
make
a
toyle
of
a
pleasure
,
and
drown
nature
in
art
.
He
that
can
set
a
right
value
upon
Beauty
,
Health
,
and
Strength
,
of
which
we
spake
lately
,
may
easily
do
the
same
of
the
pleasure
which
they
are
capable
to
give
or
to
receive
.
If
then
these
qualities
be
but
weake
transitory
and
of
short
continuance
,
they
cannot
yeeld
or
feele
a
pleasure
,
solid
,
constant
,
and
permanent
.
Health
,
the
best
of
the
three
,
is
rather
a
privation
of
disease
then
a
pleasure
,
and
it
makes
the
body
as
sensible
of
paine
as
of
delight
,
of
which
many
that
enjoy
a
perfect
health
are
deprived
.
It
is
a
great
abatement
of
the
price
of
bodily
pleasure
,
that
one
must
seldome
use
it
to
use
it
well
,
yea
and
to
preserve
it
,
for
the
excesse
of
it
is
vicious
,
be
the
way
never
so
lawfull
;
and
the
satiety
of
it
breeds
sastidiousnesse
and
wearinesse
.
Whereas
true
pleasure
consisting
in
the
knowledge
and
love
of
God
,
one
cannot
sinne
,
by
excesse
,
nor
lose
the
relish
of
it
by
fulnesse
;
but
the
appetite
is
increased
,
and
the
faculty
mended
by
enjoying
.
Pleasures
of
the
body
,
though
in
themselves
good
and
desireable
,
are
given
by
God
for
something
else
,
and
to
invite
us
to
actions
of
necessity
or
utility
:
But
spiritual
pleasure
,
which
is
to
know
and
love
God
,
is
altogether
for
it selfe
,
and
for
nothing
beyond
it
:
for
there
the
pleasure
is
so
united
with
the
duty
,
that
the
glory
which
we
give
to
God
,
and
that
which
we
enjoy
by
knowing
and
loving
him
,
are
sweetly
confounded
together
and
become
but
one
thing
.
This
consideration
,
that
bodily
pleasures
are
appointed
for
a
further
end
,
helps
much
to
understand
their
price
and
their
use
.
For
the
pleasure
of
the
taste
is
to
invite
the
appetite
to
eate
,
eating
is
to
live
,
living
is
to
serve
God
;
and
betweene
these
two
last
,
there
are
other
subordinations
,
for
many
actions
of
life
are
for
the
domesticall
good
,
domesticall
good
for
the
civill
,
the
civill
good
for
the
religious
.
Bodily
pleasure
standing
naturally
on
the
lowest
round
of
this
ladder
,
is
removed
out
of
its
proper
place
,
when
it
is
placed
above
the
superiour
ends
;
which
is
done
,
when
the
actions
of
life
which
are
due
to
the
domestical
&
civill
good
,
and
before
and
after
all
to
the
religious
,
are
imployed
to
make
a
principal
end
of
those
things
that
are
subordinate
to
them
as
inferiour
meanes
.
For
we
must
desire
to
eate
for
to
live
,
not
to
live
for
the
pleasure
of
eating
,
&
so
of
other
natural
pleasures
,
the
desire
whereof
becomes
vicious
,
when
those
things
to
which
by
nature
they
ought
to
serve
,
are
subjected
unto
them
.
Pleasures
are
good
servants
but
ill
Masters
.
They
will
recreate
you
when
you
make
them
your
servants
:
But
when
you
serve
them
they
will
tyrannize
over
you
.
A
voluptuous
nice
man
is
alwayes
discontented
and
in
ill
humor
.
Where
others
find
commodity
he
finds
incommodity
.
He
depriveth
himselfe
of
the
benefit
of
simple
and
easy
pleasures
.
He
looseth
pleasure
by
too
much
seeking
.
By
soothing
up
his
senses
he
diseaseth
them
,
and
paine
penetrates
sooner
and
deeper
into
a
body
softned
with
voluptuousnesse
.
But
he
that
lesse
courteth
pleasure
enjoyeth
it
more
,
for
he
is
easily
contented
.
To
live
at
ease
in
the
world
we
must
harden
our
body
,
strengthen
our
mind
,
and
abridge
our
cupidity
.
In
nothing
the
folly
and
perversity
of
the
world
is
so
much
seene
as
in
this
,
that
of
the
things
which
Gods
indulgence
hath
given
to
man
for
his
solace
and
recreation
he
makes
the
causes
of
his
misery
,
the
baits
of
his
sinne
,
and
the
matter
of
his
condemnation
;
for
,
from
the
abuse
of
pleasure
proceeds
the
greatest
part
of
the
evills
that
are
in
the
world
,
both
the
evills
which
men
suffer
and
those
which
they
commit
;
Yea
,
from
thence
all
evils
proceed
,
if
wee
remount
to
the
first
sinne
.
Therefore
a
wise
man
will
abstaine
from
unlawfull
pleasures
,
and
taste
the
lawfull
with
moderation
,
lest
that
by
excesse
he
make
them
unlawfull
.
Knowing
that
pleasure
which
strayeth
from
duty
ends
in
sorrow
;
that
it
is
no
gallantry
to
offend
God
;
and
that
no
delight
can
countervaile
the
losse
of
the
serenity
of
conscience
.
Vice
it selfe
will
teach
us
vertue
:
For
when
we
see
the
slaves
of
voluptuousnes
,
get
in
that
service
a
diseased
body
,
a
sad
heart
,
a
troubled
conscience
,
infamy
,
want
,
and
brutality
,
we
find
it
an
ill
bargaine
to
buy
pleasure
at
so
deare
a
rate
.
This
observation
also
will
be
of
some
helpe
for
the
valuation
of
pleasure
.
That
the
pleasures
that
stick
most
to
the
matter
are
the
most
unworthy
,
as
all
the
pleasures
of
the
taste
and
feeling
;
and
those
pleasures
that
recede
further
from
the
matter
are
more
worthy
as
the
pleasures
of
the
sight
:
Wherefore
the
pleasure
of
hearing
is
yet
more
worthy
,
as
having
more
affinity
with
the
minde
.
And
as
they
are
more
worthy
they
are
also
more
innocent
.
But
in
all
things
excesse
is
vicious
.
As
excesse
in
pleasures
is
vicious
,
so
is
the
defect
.
For
God
hath
made
many
handsome
and
good
things
to
please
us
,
in
which
neverthelesse
we
take
no
content
,
and
many
times
reject
them
out
of
nicenesse
.
How
many
perfect
workes
of
God
strike
their
image
into
our
eyes
,
and
yet
enter
not
into
our
thoughts
?
How
many
conveniences
are
sent
to
us
by
Gods
good
hand
,
sufficient
to
fill
our
minds
with
comfort
and
thankfulnesse
,
if
we
had
the
grace
to
consider
them
;
and
we
think
not
of
them
though
we
make
use
of
them
.
We
are
so
inchanted
with
false
pleasures
that
we
lose
the
taste
of
the
true
.
But
a
wise
man
is
innocently
inventive
to
solace
himselfe
,
and
finds
every
where
matter
of
pleasure
.
All
things
without
smile
upon
him
,
because
his
spirit
is
smiling
within
;
and
he
lends
to
objects
his
owne
serenity
,
whereby
he
makes
them
pleasant
.
CHAP.
VIII
.
Of
the
Evils
opposite
to
the
forenamed
Goods
.
IT
is
to
make
the
title
short
,
that
I
call
them
evill
,
not
to
condemne
without
appeale
&
informatition
all
that
is
not
in
the
list
of
the
goods
of
fortune
and
goods
of
the
Body
.
By
looking
upon
these
goods
we
may
judge
of
their
opposites
:
An
easy
worke
,
for
having
found
nogreat
excellency
in
these
goods
&
no
solid
content
in
the
possession
of
them
,
it
followes
that
to
be
without
them
is
no
great
misery
.
They
must
be
viewed
impartially
,
for
there
is
both
good
and
evil
every
where
,
although
to
speake
Philosophically
and
properly
,
the
true
evill
and
the
true
good
lie
within
us
.
The
silly
vulgar
cannot
comprehend
that
a
man
can
finde
his
happinesse
and
unhappinesse
within
himselfe
,
and
seeke
their
good
abroad
where
it
is
not
;
toyling
,
sweating
,
and
wearing
out
their
life
with
labour
in
that
quest
and
making
themselves
misetable
out
of
feare
of
misery
.
Whereas
most
accidents
without
are
neither
Good
nor
evill
in
themselves
,
and
become
good
or
evill
to
us
according
to
the
disposition
of
our
minds
.
And
of
things
within
us
,
there
are
but
two
in
themselves
evill
,
Sinne
,
and
Paine
.
Stoicians
will
not
acknowledge
paine
to
be
evill
,
because
it
sticks
to
the
body
onely
,
which
,
say
they
,
is
mans
lodging
not
man
himselfe
.
But
what-man
feels
all
the
incommodities
of
that
lodging
▪
The
soul
is
tyed
by
personal
Union
with
the
senses
and
really
suffers
what
they
suffer
.
So
to
maintaine
,
that
paine
is
not
evil
when
one
feels
it
,
commanding
the
outward
countenance
to
unmoovednesse
in
the
midst
of
the
sharpe
torments
of
the
stone
and
the
gout
,
laughing
when
one
hath
more
minde
to
cry
,
is
increasing
paine
with
the
addition
of
constraint
,
and
heaping
folly
upon
misery
.
But
paine
becomes
a
blessing
to
the
wise
and
godly
,
which
learne
by
it
to
weane
their
hearts
from
the
love
of
the
world
and
themselves
,
and
to
seeke
in
God
that
comfort
which
they
finde
not
in
this
world
and
this
life
:
for
all
things
helpe
together
for
good
unto
them
that
love
God
.
Herein
the
senses
may
do
good
service
to
reason
&
piety
,
to
find
content
in
many
things
where
others
find
the
contrary
.
Some
will
declame
gainst
the
senses
as
ill
Judges
of
the
goodnesse
and
badnesse
of
things
.
To
whom
we
must
say
that
the
senses
are
never
Judges
but
informers
,
and
that
the
ill
information
that
our
understanding
receiveth
of
the
quality
of
the
objects
ought
not
to
be
imputed
to
the
senses
,
for
they
plainly
report
what
they
perceive
,
but
to
the
prepossest
Imagination
,
which
upon
their
simple
information
frameth
false
Ideas
,
set
off
with
colours
of
her
owne
,
which
she
presents
to
the
Judgement
,
and
makes
him
Judge
amisse
through
misinformation
.
If
we
will
then
get
good
service
from
the
senses
for
the
right
informing
of
our
judgment
,
we
must
obtaine
of
ourselves
these
two
points
.
The
one
not
to
receive
their
testimony
but
about
their
proper
objects
,
which
are
the
outward
qualities
wherewith
the
senses
are
affected
.
The
other
not
to
preoccupate
them
with
Imagination
,
Opinion
,
and
Passion
.
So
when
they
are
confined
to
their
owne
province
and
become
impartial
witnesses
,
it
will
be
easy
to
perswade
our
reason
rather
to
beleev
our
owne
sense
,
then
the
Opinion
of
another
.
Thus
,
when
we
desire
to
know
whether
we
be
unhappy
because
we
are
deprived
of
riches
,
kept
back
from
honours
,
without
reputation
,
or
ill
reputed
in
the
world
,
we
must
not
referre
ourselves
about
that
to
the
Opinion
and
talk
of
the
world
,
but
to
our
owne
sense
.
Let
us
sincerely
examine
our
senses
,
what
harme
wee
receive
by
it
.
Are
we
more
hungry
or
cold
by
these
misfortunes
?
Doth
the
Sunne
shine
lesse
bright
upon
us
?
Is
our
bed
harder
?
Is
our
meat
lesse
feeding
?
If
our
senses
thus
examined
,
have
nothing
to
complaine
of
,
and
yet
we
complaine
that
wee
are
come
short
of
some
hopes
,
that
others
step
before
us
,
that
the
world
regards
us
not
,
or
speakes
ill
of
us
;
Let
us
ingenuously
acknowledge
,
upon
the
testimony
of
our
senses
,
that
we
are
well
if
we
can
beleeve
it
,
and
that
it
is
not
out
of
Sense
but
Opinion
that
we
are
afflicted
.
This
is
the
difference
betweene
fooles
and
wise
men
,
Fools
consult
Opinion
and
Custome
:
Wisemen
consult
reason
,
piety
,
and
nature
.
Fooles
regard
what
others
think
:
Wisemen
consider
what
themselves
finde
and
feele
.
Fooles
gape
after
things
absent
:
Wisemen
possesse
the
present
and
themselves
.
O
how
many
men
complaine
that
have
no
hurt
,
but
in
their
imagination
!
which
is
indeed
a
great
hurt
,
and
incurable
many
times
.
When
you
see
a
man
rich
and
healthful
,
tearing
his
heart
for
some
inconsiderable
losse
,
or
for
the
rash
words
of
an
ill
tongue
;
desire
him
to
aske
his
senses
,
where
the
paine
is
.
And
if
he
feele
no
paine
by
it
,
why
doth
he
put
himselfe
to
paine
?
Why
is
he
ill
,
when
he
may
be
well
?
He
is
well
,
if
he
can
but
heale
his
imagination
.
Is
it
not
a
disgrace
to
a
reasonable
creature
,
that
whereas
reason
ought
to
rectify
the
sences
,
the
senses
should
need
to
rectify
reason
!
and
that
men
who
love
themselves
so
much
must
be
exhorted
to
do
no
harme
to
themselves
when
they
feele
no
harme
?
A
rational
godly
man
will
examine
what
he
feeles
,
and
will
do
no
harme
to
himselfe
when
God
doth
him
good
.
And
when
his
senses
have
reason
to
complaine
,
he
will
quietly
hearken
to
them
,
and
rather
beleeve
their
report
about
the
measure
of
the
evill
then
the
cryes
of
the
by-standers
that
commiserate
him
.
He
will
not
be
easily
perswaded
that
he
is
sicker
then
he
is
indeed
,
and
will
not
increase
his
paine
with
his
imagination
.
And
whereas
others
make
themselves
sick
out
of
imagination
when
they
are
well
;
he
will
use
his
imagination
,
to
make
himselfe
well
when
he
is
ill
.
Not
that
I
would
advise
a
man
to
blind
himselfe
for
feare
of
seeing
,
and
dull
his
sense
for
feare
of
feeling
evills
:
For
the
better
we
know
the
nature
of
things
,
the
better
we
know
how
to
deale
with
them
,
that
we
may
avoid
or
beare
the
evill
that
is
in
them
.
But
because
imagination
hath
a
real
force
to
increase
or
diminish
many
evils
,
it
is
the
part
of
a
wiseman
alwayes
to
imploy
the
strength
of
his
imagination
to
his
advantage
,
never
to
his
hurt
.
The
evills
where
the
indulgence
of
Opinion
must
be
used
to
make
them
lighter
are
the
evills
of
the
body
and
fortune
;
But
as
for
the
evils
of
the
mind
which
are
the
vices
of
the
understanding
and
the
will
,
there
the
flattery
of
Opinion
is
most
dangerous
;
for
the
principal
sicknesse
of
the
mind
is
,
that
one
thinkes
not
himselfe
to
be
sick
.
I
have
advised
reason
to
take
counsel
of
the
senses
when
the
imagination
aggravateth
the
evil
,
or
makes
it
,
and
yet
the
senses
are
free
of
paine
:
But
when
the
senses
are
offended
in
earnest
,
then
they
must
take
counsel
of
reason
,
and
more
yet
of
piety
,
to
finde
some
ease
.
Let
us
meditate
upon
the
nature
of
those
evils
of
fortune
and
body
,
so
much
feared
in
the
world
.
He
that
gives
a
right
Judgement
of
the
evill
,
hath
halfe
found
the
remedy
.
CHAP.
IX
.
Of
Poverty
.
THere
be
many
degrees
of
civill
poverty
according
to
the
diversity
of
conditions
and
businesses
.
To
a
Soveraigne
prince
,
it
is
Poverty
to
have
lesse
then
a
hundred
thousand
pounds
a
yeare
;
but
to
a
husbandman
it
is
riches
to
have
twenty
pounds
a
yeare
rent
free
.
In
all
conditions
those
are
truly
poore
that
have
not
wherewith
to
maintaine
that
course
of
life
which
they
have
set
up
,
and
all
men
that
cannot
satiate
their
cupidity
.
Thus
very
few
rich
men
will
be
found
in
the
world
,
since
there
are
but
few
that
aspire
not
to
greater
things
then
they
can
compasse
,
and
desire
no
more
then
they
have
.
All
that
finde
want
are
poore
,
whether
their
want
be
of
things
necessary
or
superfluous
,
and
among
many
degrees
of
poore
men
,
there
is
but
one
Poverty
.
Yet
those
are
the
poorest
that
finde
want
of
superfluous
things
,
because
that
kinde
of
poverty
is
made
worse
by
the
increase
of
riches
.
To
such
men
,
God
is
just
and
merciful
together
,
when
he
healeth
that
wanton-need
,
with
a
pinching
need
of
things
necessary
.
Need
is
the
thing
that
is
generally
most
feared
of
all
men
:
Certainly
it
is
most
incommodious
,
even
to
the
wisest
.
Wherefore
the
Wiseman
in
the
30.
of
Proverbs
besought
God
that
he
would
not
send
it
him
.
It
is
an
ordinary
theme
for
eloquence
and
flourishes
of
wit
to
maintaine
that
Need
is
not
evill
;
and
they
that
descant
more
upon
it
are
they
that
lesse
feele
it
;
as
Seneca
,
a
man
of
prodigious
wealth
,
who
many
times
commends
extream
poverty
,
or
the
condition
that
is
not
farre
from
it
.
They
say
indeed
that
it
is
to
the
wise
onely
,
that
need
is
not
evill
;
but
because
that
must
be
proved
by
the
experience
of
a
true
and
perfect
wiseman
,
we
would
have
the
testimony
of
such
a
man
:
but
such
a
man
we
finde
not
,
neither
do
all
the
sects
of
Philosophers
that
profest
poverty
,
afford
such
an
example
.
For
we
will
not
stand
to
the
arbitrement
of
that
sawcy
begger
Diogenes
,
a
vaine
sordid
and
affected
man
in
all
his
words
and
actions
,
who
tooke
a
nasty
pride
in
an
impudent
mendicity
.
If
poverty
did
not
make
him
evill
he
made
poverty
evill
,
turning
it
into
a
profession
;
and
instead
of
making
it
an
exercise
of
vertue
,
using
it
as
a
pretence
of
idlenesse
and
licentiousnesse
.
To
the
ordinary
sort
of
minds
,
Need
is
a
gulfe
of
misery
.
Prov.
14.20
.
The
poore
is
hated
even
of
his
own
neighbour
.
Every
one
hides
himselfe
from
him
.
Need
makes
men
ashamed
,
and
shame
increaseth
their
need
.
Some
also
by
Need
are
made
shamelesse
,
and
in
the
end
bold
theeves
.
Qui
paupertatem
timet
,
timendus
est
.
Need
is
an
ill
counsellor
:
It
makes
men
murmure
against
God
and
finde
fault
with
the
distribution
of
his
goods
.
It
beates
down
the
courage
,
stupefyeth
or
sowreth
the
wit
,
and
clips
the
wings
of
contemplation
.
It
is
hard
for
one
to
have
high
conceits
,
when
he
wants
bread
.
Yet
,
to
speake
properly
,
Want
doth
not
all
that
evill
,
but
the
evill
disposition
of
men
,
that
have
not
weaned
their
heart
from
the
world
,
nor
sought
their
only
treasure
in
heaven
,
&
have
not
chosen
God
for
their
portion
:
No
wonder
that
their
spirit
is
beaten
down
as
well
as
their
fortune
,
when
the
worldly
ground
,
which
they
had
built
upon
,
sinkes
under
their
feet
.
But
he
that
despiseth
the
world
and
the
life
of
the
world
,
despiseth
also
Want
so
much
feared
by
others
.
For
,
take
things
at
the
worst
,
(
a
perpetual
rule
of
wisedome
about
casual
future
things
)
the
worst
that
can
come
to
him
that
is
without
bread
,
is
to
be
without
life
,
which
a
thousand
other
accidents
may
take
from
us
.
Life
is
a
depositum
which
God
hath
committed
to
our
keeping
:
No
lawful
diligence
and
industry
must
be
omitted
that
we
may
preserve
it
and
give
a
good
account
of
it
to
God
;
And
himselfe
having
trusted
us
with
it
,
assists
us
to
keepe
it
.
Very
seldome
it
is
heard
,
that
any
persons
dye
for
lack
of
bread
.
But
precious
in
the
sight
of
God
is
any
death
of
his
Saints
,
Psal.
116.15
.
Neither
is
there
any
more
curse
in
dying
of
hunger
,
then
of
a
surfet
.
Of
all
kinds
of
death
,
but
the
suddaine
,
I
hold
death
for
want
of
food
to
be
the
easiest
.
It
is
no
more
but
letting
the
lamp
quietly
to
go
out
.
Atticus
after
a
long
fast
to
overcome
an
acute
sicknesse
,
having
lost
the
appetite
of
meat
,
lost
also
the
appetite
of
life
,
and
refusing
to
take
any
more
meat
,
dyed
without
paine
.
And
so
Tullius
Marcellinus
,
after
an
abstinence
of
three
dayes
Mollissime
excessit
et
vitae
elapsus
est
,
he
departed
most
quietly
and
escaped
from
life
,
saith
Seneca
.
He
spake
better
then
he
meant
,
saying
that
he
escaped
;
for
such
a
volutary
death
was
an
escape
from
the
station
,
where
God
hath
placed
him
.
He
went
from
life
without
commission
,
for
God
had
given
him
wherewith
to
keep
it
:
But
he
to
whom
God
giveth
no
more
wherewith
to
keep
himselfe
alive
must
acknowledge
that
his
commission
is
out
,
&
depart
cheerefully
.
For
to
prevent
death
by
sordid
and
unlawfull
wayes
is
more
then
God
calls
him
unto
,
and
more
then
life
is
worth
.
To
say
,
necessity
compels
me
to
these
wayes
,
and
otherwise
I
cannot
live
,
is
an
ignorant
or
wilfull
mistake
of
Necessity
;
The
wayes
cannot
be
necessary
,
when
the
end
is
not
so
:
And
before
a
man
conclude
that
such
wayes
are
necessary
because
without
them
he
cannot
live
,
he
should
consider
whether
it
be
necessary
for
him
to
live
.
It
is
necessary
for
us
to
be
righteous
and
generous
;
not
,
to
live
.
Who
so
conceiveth
no
necessity
in
life
,
and
no
evill
in
death
(
which
to
Gods
children
is
the
end
of
all
evills
,
and
the
beginning
of
all
happinesse
)
will
soon
rid
his
heart
of
that
cowardly
fear
of
dying
for
want
,
and
reject
the
temptations
to
lead
an
ill
life
that
he
may
keep
life
.
The
feare
of
Want
is
for
want
of
obeying
Christs
command
,
Matth.
6.34
.
not
to
take
thought
for
the
morrow
;
and
for
want
of
observing
the
course
of
his
providence
which
provideth
for
his
creatures
that
cannot
provide
for
themselves
:
Beasts
sleep
quietly
not
knowing
and
not
thinking
where
they
shall
get
meat
the
next
day
.
You
will
say
,
it
is
because
they
have
no
reason
and
no
foresight
;
and
were
it
not
better
to
have
no
reason
,
then
to
make
no
use
of
it
but
for
our
vexation
!
Were
it
not
better
to
be
incapable
of
thinking
on
God
as
beasts
are
,
then
to
think
on
him
onely
to
mistrust
and
murmure
against
his
providence
?
A
poore
man
to
whom
God
giveth
health
&
industry
to
get
his
living
is
possest
of
a
great
treasure
,
and
a
stock
yeelding
him
a
daily
rent
.
His
condition
is
incomparably
more
happy
then
that
of
the
noble
and
wealthy
.
The
labour
that
gets
him
bread
,
gets
him
also
an
appetite
to
eate
it
,
and
sleep
to
refresh
him
when
he
is
weary
,
and
health
to
continue
his
labour
;
Eccl.
5.12
.
The
sleep
of
a
labouring
man
is
sweet
,
whether
he
eate
little
or
much
,
but
the
abundance
of
the
rich
will
not
suffer
him
to
sleep
:
His
many
children
give
him
lesse
care
,
then
fewer
children
to
the
rich
,
and
lesse
paine
also
to
provide
for
them
.
For
whereas
in
noble
houses
the
c●arge
groweth
alwayes
as
the
children
grow
;
in
poore
families
that
live
by
labour
the
charges
grow
lesse
as
the
children
grow
;
the
Sonnes
serve
the
Father
in
his
worke
,
the
Daughters
spin
by
their
Mother
.
Children
are
the
riches
of
poore
people
,
and
the
impoverishing
of
the
rich
.
Then
to
give
them
portions
;
the
Father
that
hath
no
land
is
not
troubled
to
engage
the
Lordships
of
the
eldest
Sonne
for
the
marriages
of
his
Daughters
,
nor
to
charge
the
land
with
annuityes
for
the
younger
Brothers
.
Each
of
them
hath
the
whole
succession
,
which
is
their
Fathers
labour
.
No
doubt
,
but
that
is
the
most
tranquil
condition
of
all
.
The
examples
are
many
,
of
those
that
lived
merrily
and
sung
at
their
worke
as
long
as
they
were
poore
;
but
an
inheritance
unlooked
for
,
being
fallen
into
their
lap
,
they
have
given
over
singing
,
and
turned
sad
and
full
of
thoughts
.
Anacreon
came
once
to
that
trouble
,
but
he
rid
himselfe
of
it
.
He
was
a
Poet
,
and
consequently
poore
.
Polycrates
the
rich
Tyrant
of
Samos
bestowed
two
or
three
thousand
Crownes
upon
him
.
But
Anacreon
after
he
had
kept
them
three
dayes
restored
them
to
his
benefactor
,
because
,
said
he
,
that-money
would
not
let
him
sleep
.
Which
action
was
not
the
production
of
a
Philosophical
minde
,
for
by
his
Poemes
now
extant
it
appeareth
that
wine
and
women
were
the
highest
spheres
of
his
contemplation
;
but
the
true
cause
was
,
that
he
found
riches
heavier
to
beare
then
poverty
.
I
was
saying
that
Poverty
beates
down
the
courage
and
stupefyeth
the
wit
;
but
it
is
onely
with
them
that
had
no
great
courage
and
no
great
wit
before
,
and
they
would
have
bin
more
beaten
down
and
stupefyed
by
riches
,
but
in
another
way
:
for
riches
swell
indeed
the
courage
with
pride
,
but
they
beat
it
down
at
the
same
time
with
feare
,
and
make
it
soft
with
voluptuousnesse
;
they
slacken
diligence
,
&
blunt
the
edge
of
industry
,
but
poverty
whets
it
,
&
awakens
and
sharpens
the
wit
,
if
there
be
any
.
Riches
in
a
competent
measure
are
more
accommodate
to
the
operations
of
the
speculative
understanding
;
for
high
and
curious
contemplations
require
a
minde
free
of
cares
,
and
rested
with
plenty
.
A
man
that
wanteth
bread
hath
no
thoughts
of
finding
longitudes
and
the
pole
of
the
load-stone
,
or
the
exquisiteness
of
eloquence
:
Magnae
mentis
opus
,
nec
de
lodîce
parandâ
Attonitae
.
Poverty
is
fitter
for
the
operations
of
the
practical
understanding
,
for
necessity
is
the
mother
of
arts
.
Magister
artis
ingenîque
largitor
venter
:
We
owe
most
part
of
mechanique
inventions
to
men
put
to
their
shifts
.
The
best
thing
that
is
in
Poverty
is
,
that
meeting
with
a
sound
and
godly
mind
,
it
helps
to
weane
it
from
the
world
,
and
raise
it
up
to
God
,
which
is
the
great
worke
of
a
Christian
,
to
which
riches
are
a
great
hindrance
.
He
that
hath
but
little
in
the
world
,
finds
in
his
poverty
a
great
motive
to
lay
up
treasure
it
heaven
,
to
which
he
is
invited
by
the
example
of
the
Lord
Jesus
,
who
made
himselfe
poore
to
make
us
rich
in
God
.
To
the
poore
was
the
Gospel
first
preacht
,
and
when
it
was
preach
to
the
rich
and
poore
together
,
the
poore
were
the
first
that
embraced
it
,
because
they
were
lesse
tyed
unto
the
world
,
and
at
more
liberty
to
go
to
God
.
It
is
most
observable
that
all
persons
admitted
by
God
to
salvation
are
received
in
the
quality
of
poore
,
and
the
rich
must
make
themselves
poore
before
God
through
humility
and
meeknesse
,
that
they
may
be
capable
of
that
high
blessing
whereby
Christ
began
his
sermon
,
Mat.
5
Blessed
are
the
poore
in
spirit
,
for
theirs
is
the
Kingdome
of
God
.
To
that
Poverty
in
spirit
the
poverty
in
worldly
goods
is
a
great
help
.
A
wise
and
godly
man
,
that
knoweth
how
to
get
advantage
by
all
things
will
prudently
manage
all
the
helps
to
heaven
which
poverty
affords
,
when
he
shall
be
brought
to
that
condition
.
He
will
become
more
serene
in
his
devotions
,
more
resolute
in
his
dangers
,
more
undaunted
to
maintaine
the
truth
,
lighter
to
flee
from
one
Citty
to
another
in
time
of
persecution
,
and
better
disposed
at
all
times
to
welcom
death
,
casting
no
back-look
upon
the
world
where
he
hath
nothing
to
lose
.
If
he
had
once
riches
,
and
hath
lost
them
,
he
will
acknowledge
that
they
were
none
of
his
,
since
they
could
not
stay
with
him
;
for
the
true
goods
of
a
man
are
inseperable
from
him
,
as
being
within
him
.
These
goods
are
,
a
right
reason
,
integrity
of
conscience
,
the
love
of
God
,
faith
in
his
promises
,
and
an
appetite
led
by
reason
and
piety
.
With
that
patrimony
he
may
say
with
more
reason
then
Bias
,
in
what
condition
soever
he
be
,
I
carry
all
my
goods
along
with
me
.
The
goods
of
fortune
deserve
not
the
name
of
goods
.
To
him
that
desireth
nothing
but
what
is
sufficient
to
Nature
,
poverty
doth
no
harme
;
and
to
him
that
desireth
more
,
poverty
doth
good
;
for
it
brings
him
to
sobriety
.
To
have
little
and
to
be
contented
with
it
,
is
a
great
wealth
.
Poverty
and
riches
having
their
commodities
and
incommodities
,
the
most
desireable
temporal
estate
is
the
midlemost
,
which
is
neither
,
and
holds
of
both
.
That
state
the
wise
man
requested
at
Gods
hands
,
Prov.
30.8
.
Give
me
neither
poverty
nor
riches
,
feed
me
with
food
convenient
for
me
;
Lest
I
be
full
and
deny
thee
,
and
say
who
is
the
Lord
?
and
lest
I
be
poore
and
steale
and
take
the
name
of
my
God
in
vaine
.
But
our
condition
is
not
in
our
choice
.
Vertue
and
tranquillity
of
minde
may
be
had
in
any
fortune
,
because
they
depend
not
of
fortune
.
CHAP.
X.
Of
low
Condition
.
IT
is
,
in
the
Judgement
of
many
,
worse
yet
then
poverty
;
and
it
is
for
its
sake
that
they
feare
poverty
.
It
is
of
several
degrees
and
is
more
or
lesse
grievous
according
to
the
diversity
of
persons
and
designes
.
To
them
that
aspire
to
honours
,
but
are
kept
back
,
and
think
they
lose
all
they
cannot
get
,
it
is
unsufferable
;
and
more
yet
to
them
that
had
honours
and
were
justled
out
of
them
;
for
men
will
get
up
to
honour
with
a
good
will
,
but
none
descends
from
it
unlesse
he
be
hurled
downe
;
which
hath
given
occasion
to
the
institution
of
yearely
Magistrates
.
Others
are
bred
in
a
low
condition
and
aspire
not
much
higher
,
yet
they
groane
under
the
yoake
which
their
condition
ingageth
them
unto
.
Thus
all
are
discontented
,
and
none
are
so
high
but
think
themselves
too
low
.
The
low
condition
indeed
is
slavish
,
especially
in
France
and
Poland
;
and
he
that
can
handsomely
get
out
of
the
bottom
where
the
land-flood
of
the
publique
stormes
stayeth
,
and
take
himselfe
out
of
the
number
of
the
beasts
of
carriage
,
shall
do
prudently
to
seek
his
liberty
.
St.
Pauls
advice
is
judicious
Art
thou
called
being
a
servant
?
care
not
for
it
:
but
if
thou
mayest
be
made
free
,
use
it
rather
.
1
Cor.
7.21
.
If
it
be
impossible
for
a
wiseman
to
get
that
liberty
,
let
him
consider
that
as
the
low
condition
is
more
onerous
,
so
it
is
lesse
dangerous
;
In
France
especially
,
where
although
the
armies
consist
of
high
and
low
,
yet
the
maine
shock
of
battles
falles
upon
the
Gentry
,
and
the
best
of
the
Nobility
.
The
hazardous
attempts
fall
to
their
share
.
All
may
follow
warre
,
but
the
Gentry
hold
it
their
proper
trade
.
The
French
Gentleman
is
borne
in
a
manner
with
his
sword
by
his
side
.
Who
so
will
observe
how
in
noble
houses
two
thirds
of
their
branches
are
lopt
off
by
warre
,
shall
finde
that
the
Nobility
and
Gentrie
pay
deare
for
their
immunities
.
To
beare
with
the
low
condition
,
one
should
observe
well
the
inconveniences
of
the
high
.
The
higher
a
man
stands
,
the
fairer
mark
doth
he
give
to
envy
,
secret
undermining
,
and
open
hostility
.
Great
places
are
like
stilts
upon
which
a
man
hath
but
a
tottering
standing
,
especially
in
a
croud
,
where
all
justle
against
him
to
make
him
fall
.
A
Crowne
loads
a
Kings
head
and
covers
it
not
,
but
le
ts
in
on
all
sides
the
arrowes
that
are
shot
against
it
.
There
is
no
need
of
deep
Philosophy
to
be
free
from
the
desire
of
it
,
and
of
all
places
of
great
respect
and
great
busines
.
One
needs
but
know
them
,
and
love
himselfe
.
All
great
dignities
are
great
miseries
.
It
must
needs
be
that
there
is
some
fatality
for
the
subsistence
of
the
general
,
that
sets-on
men
to
thrust
blindly
forward
for
high
dignities
;
Otherwise
men
being
all
voluptuous
&
lovers
of
themselvs
,
would
not
take
so
much
labour
as
to
climb
up
with
hands
and
feet
unto
their
misfortune
.
A
wise
man
will
love
his
own
rest
better
then
to
crowd
for
dignities
;
choosing
rather
to
sit
upon
lower
steps
,
and
to
owe
his
tranquillity
to
his
obscurity
.
He
will
esteeme
no
honour
or
great
imployment
worth
losing
the
liberty
of
meditation
,
and
the
holy
and
heavenly
conversation
with
God
:
for
who
would
come
from
heaven
to
be
toyling
in
the
earth
?
As
valleys
have
lesse
wind
and
more
heat
of
the
Sunne
then
mountaines
,
so
the
low
condition
hath
lesse
agitation
then
the
high
,
and
the
rayes
of
the
Snune
of
righteousnesse
will
commonly
shine
upon
it
more
graciously
and
powerfully
,
Nobility
of
extraction
being
nothing
in
nature
,
the
same
is
true
also
of
meane
blood
;
both
consist
in
Opinion
,
and
yet
not
in
opinion
of
the
persons
concerned
,
but
of
others
,
which
to
any
wiseman
must
be
of
very
smal
consideration
.
In
any
condition
one
may
have
natural
nobility
,
consisting
in
a
meeke
and
magnanimous
disposition
,
apt
to
the
knowledge
of
great
things
,
and
so
well
seasoned
with
vertue
.
By
that
description
how
many
ignoble
persons
will
be
found
among
the
Noble
by
extraction
,
and
how
many
noble
among
persons
of
meane
descent
?
God
deliver
us
from
Gentlemen
of
the
savage
kinde
that
make
nobility
to
consist
in
barbarousnesse
,
idlenesse
,
and
contempt
of
divine
and
humane
lawes
;
and
from
ignobleupstarts
,
who
to
approve
themselves
Gentlemen
strive
to
outdoe
them
that
are
so
,
in
pride
and
licentiousnesse
.
But
there
is
a
nobility
infinitely
above
the
best
natural
nobility
.
(
I
bring
not
the
Cvil
within
this
comparison
,
it
is
nothing
but
fortune
and
Opinion
)
That
high
transcendent
nobility
is
but
to
be
the
child
of
God
by
Jesus
Christ
,
and
heire
of
his
Kingdome
.
The
titles
of
that
nobility
are
from
all
eternity
,
and
will
be
to
all
eternity
;
and
by
it
a
man
riseth
so
high
as
to
become
partaker
of
the
divine
nature
,
2
Pet.
1.4
.
saith
St.
Peter
.
Who
so
hath
the
patents
of
that
nobility
,
and
makes
himselfe
sure
of
them
by
a
lively
faith
working
by
love
,
is
neither
puft
up
nor
beaten
downe
with
his
temporal
condition
.
He
will
look
with
contempt
upon
the
vulgar
contentions
about
the
first
place
,
much
like
the
emulation
of
horses
striving
who
should
go
the
formest
of
a
company
.
And
truly
it
is
a
quality
of
good
horses
not
of
good
men
.
A
man
honoured
with
spiritual
nobility
if
he
have
temporal
nobility
besides
,
must
keep
his
degree
,
but
esteeme
it
too
low
to
glory
in
it
.
And
if
he
have
not
that
worldly
advantage
,
he
will
be
content
with
the
heavenly
,
knowing
that
being
one
of
Gods
children
he
cannot
be
further
ennobled
.
As
we
that
live
upon
Earth
find
it
very
great
,
and
see
the
Sunne
very
little
although
it
be
a
hundred
and
threescore
times
greater
then
the
Earth
;
Likewise
to
men
altogether
earthy
,
the
honours
of
the
earth
seeme
very
great
,
and
the
heavenly
nobility
but
a
small
thing
:
But
if
from
the
Orbe
of
the
Sun
the
Earth
may
be
seene
(
as
it
is
very
likely
)
no
doubt
but
it
appeares
a
very
small
thing
,
as
lesser
then
most
of
the
visible
Starres
.
Worldly
honours
appeare
lesser
yet
,
to
him
that
hath
the
true
sence
of
his
heavenly
nobility
,
and
lookes
upon
Earth
as
it
were
from
Heaven
.
The
time
draweth
nigh
that
will
make
Kings
and
Beggers
alike
in
the
dust
.
CHAP.
XI
.
Of
Dishonour
.
REal
dishonour
is
within
,
and
consisteth
in
viciousnesse
and
indignity
of
the
person
;
for
by
it
a
man
is
separate
from
God
the
scource
of
honour
,
out
of
whom
there
is
nothing
but
dishonour
and
misery
.
But
the
dishonour
which
we
are
here
to
consider
is
out
of
the
person
,
and
consisteth
in
the
Opinion
of
others
.
These
two
sorts
of
dishonour
do
not
meet
alwayes
,
for
many
that
are
vicious
and
infamous
before
God
are
honoured
of
men
,
even
because
they
are
vicious
;
and
others
that
are
good
&
honoured
with
Gods
love
,
are
blamed
and
dishonored
of
men
,
even
because
they
are
good
;
So
erroneous
and
fantasticall
is
the
judgement
of
the
multitude
.
We
have
already
found
that
therenowne
and
praise
that
men
give
is
but
winde
;
that
is
enough
to
judge
that
the
blame
and
infamy
which
they
give
,
is
of
the
same
substance
.
It
is
such
an
imaginary
evill
,
that
it
is
almost
impossible
to
find
out
in
what
subject
it
subsisteth
.
It
is
not
in
him
that
is
blamed
,
for
what
is
that
to
him
that
is
in
the
grave
,
or
to
him
that
is
alive
and
knowes
it
not
,
or
careth
not
for
it
?
It
is
not
also
in
him
that
blameth
;
for
it
proceeds
indeed
from
him
but
subsisteth
not
in
him
:
else
he
that
blameth
another
for
a
murther
should
be
a
murtherer
himselfe
.
If
then
the
blame
subsist
neither
in
the
blamed
,
nor
in
the
blamer
,
where
shall
wee
finde
its
subsistence
betweene
both
?
It
may
be
conceived
that
it
subsisteth
in
the
blamed
person
because
it
sticks
so
fast
many
times
to
him
,
and
penetrates
so
deep
,
that
it
kills
him
with
sorrow
.
Yea
but
to
speak
properly
and
truly
,
it
is
not
the
blame
that
doth
the
harme
,
but
the
imagination
of
the
blamed
,
prevented
with
an
erronious
Opinion
,
which
makes
a
man
fansy
an
evil
where
there
is
none
,
and
do
to
himselfe
that
harme
which
none
could
have
done
him
but
himselfe
:
And
is
not
that
voluntary
paine
,
which
is
not
felt
unlesse
a
man
have
a
minde
to
feele
it
?
God
give
me
never
greater
evills
then
those
that
cannot
hurt
me
unlesse
I
will
be
hurt
,
and
have
need
to
begge
my
consent
and
my
hand
to
give
me
the
blow
.
A
wise
man
will
despise
,
not
onely
that
imaginary
evil
,
but
even
the
remedy
.
For
what
need
of
a
plaister
where
there
is
no
sore
?
When
his
friends
come
to
him
to
comfort
him
because
that
some
have
spoken
ill
of
him
,
he
will
desire
then
to
apply
the
remedy
where
the
disease
is
,
even
to
the
rashnes
of
the
judgement
of
those
weake
persons
,
and
to
the
intemperance
of
their
tongue
.
And
will
think
that
their
applying
a
balsome
of
consolations
to
his
heart
,
for
a
sicknesse
in
his
neighbours
braines
,
no
lesse
strange
and
extravagant
,
then
if
they
would
warme
his
bed
because
his
horse
hath
a
cold
.
This
is
indeed
the
right
reasoning
when
the
thing
is
considered
in
its
proper
and
bare
nature
,
but
because
the
world
being
prepossest
with
a
wrong
opinion
of
a
worthy
man
may
be
perswaded
to
do
him
harme
,
or
hindred
to
do
him
good
,
or
deprived
of
the
good
he
might
do
to
the
publique
;
that
worthy
man
must
not
altogether
neglect
to
rectifye
the
misconceits
taken
against
him
,
which
he
may
with
lesse
difficulty
atchieve
by
a
serene
and
constant
course
of
integrity
then
by
finding
and
proving
,
confuting
,
and
keeping
a
great
bustle
to
bring
contrary
witnesses
face
to
face
.
Innocency
and
the
confidence
that
attends
it
must
needs
stand
so
high
above
the
babling
of
the
vulgar
,
as
to
be
no
more
moved
with
it
then
the
Starres
with
the
wind
●●owing
in
the
lower
Region
.
The
dishonour
that
hath
some
ground
in
the
truth
must
be
wiped
off
,
not
by
excuses
,
but
by
amendment
.
Is
one
blamed
for
being
vicious
?
He
must
be
so
no
more
.
And
that
out
of
hatred
of
vice
,
not
of
dishonour
,
which
being
but
a
shadow
of
it
will
vanish
at
the
rayes
of
Vertue
.
CHAP.
XII
.
Of
the
evills
of
the
body
,
Unhandsomnesse
,
Weaknesse
,
Sicknesse
,
and
Paine
.
OUr
judgement
being
satisfyed
that
the
good
of
the
body
,
beauty
,
strength
health
and
pleasure
are
none
of
the
great
goods
,
we
ought
also
to
bee
perswaded
that
their
contraries
are
none
of
the
great
evills
.
And
if
our
very
bodies
must
not
be
accounted
ours
because
we
cannot
dispose
of
them
at
our
pleasure
,
and
because
by
the
undermining
of
age
they
sinke
,
and
slip
away
continually
from
themselves
;
the
commodities
and
incommodities
of
these
fraile
tenements
at
will
,
where
our
soules
are
harboured
for
a
few
daies
as
ought
not
to
disquiet
us
matters
of
any
importance
.
To
beginne
at
Unhandsomnesse
;
if
a
woman
be
unhandsome
(
for
that
sexe
is
especially
sensible
of
that
disgrace
)
let
her
stay
but
a
while
;
age
will
bring
all
the
beauties
to
her
row
,
within
few
yeares
,
and
death
after
;
That
last
day
draweth
neere
,
which
will
make
faire
and
foule
alike
,
strong
and
weake
,
sick
and
sound
;
them
that
are
tormented
with
dolour
,
and
them
that
torment
themselves
with
voluptuousnesse
and
curiosity
.
Whosoever
is
much
grieved
with
those
incommodities
never
apprehended
aright
the
frailty
of
the
opposite
commodities
.
We
must
not
be
vexed
for
the
want
of
things
,
which
by
their
nature
decay
and
perish
very
houre
.
There
are
few
incommodities
but
have
a
mixture
of
commodities
,
which
a
wise
lover
of
his
owne
tranquillity
will
pick
and
convert
to
his
advantage
.
The
unhandsome
woman
shall
not
be
admired
,
but
in
recompence
she
shall
not
be
tempted
nor
importuned
as
a
prey
by
lust
and
insolence
.
She
hath
with
her
a
perpetual
exhorter
to
humility
,
piety
,
and
all
vertue
,
and
to
recompence
the
want
of
beauty
with
goodnesse
.
Seldome
is
unhandsomnesse
reproached
to
women
,
but
to
them
that
aggravate
with
malice
&
envy
their
disgraces
of
nature
.
Beauty
cannot
be
acquired
,
but
goodnesse
may
.
Yet
among
them
that
want
beauty
,
some
are
so
wise
and
so
good
that
they
become
handsome
.
They
are
commonly
more
happy
in
marriage
then
great
beauties
;
for
they
give
lesse
jealousy
to
their
husbands
,
and
study
more
to
content
them
.
Persons
of
weak
constitution
are
lesse
obnoxious
to
acute
sicknesses
,
which
many
times
will
kil
strong
bodyes
in
three
or
foure
dayes
.
They
are
lesse
tainted
with
that
stupid
pride
,
which
commonly
attends
great
strength
of
body
.
Finding
themselves
inferiour
to
others
in
excercises
of
strength
,
they
apply
themselves
to
exercises
of
wit
,
to
which
commonly
they
are
more
apt
.
As
weezels
have
more
mettle
and
nimblenesse
then
Oxen
;
there
is
often
more
industry
and
quicknesse
of
wit
in
little
weak
men
,
then
in
men
of
of
large
and
brawny
limbs
;
for
the
predominancy
of
blood
and
phlegme
which
makes
the
body
large
,
is
the
duller
temper
for
wit
;
whereas
choler
and
melancholy
which
by
their
contractive
quality
limit
the
stretching
of
growth
to
a
lesser
extent
,
serve
also
,
the
one
to
sharpen
the
wit
,
the
other
to
give
solidity
to
the
judgement
.
Weakenesse
reads
to
a
man
a
continual
Lecture
of
prudence
and
compliance
;
for
being
not
able
to
carry
on
his
designes
with
a
high
hand
,
dexterity
onely
will
serve
his
turne
.
Also
that
want
of
strength
teacheth
him
to
make
God
his
strength
,
sticking
fast
to
him
by
faith
and
a
good
conscience
.
That
way
the
weakest
become
too
strong
for
all
the
world
.
When
I
am
weake
then
I
a●
strong
saith
St.
Paul
.
2
Cor.
12.10
.
Of
this
,
Gods
children
have
a
blessed
experience
in
sicknesse
,
whereby
God
makes
their
body
weake
to
make
their
faith
strong
,
and
their
soules
,
by
the
dolours
and
lingring
decay
of
their
bodies
,
susceptible
of
many
salutary
lessons
,
for
which
health
and
ease
have
no
eares
.
Sicknesse
and
paine
are
evill
in
their
nature
,
but
they
are
good
by
accident
,
when
God
is
pleased
to
turne
evills
into
remedies
,
to
bring
a
man
to
repentance
and
make
him
looke
up
to
the
hand
that
striketh
.
They
are
punishments
to
sin
and
wayes
to
death
,
but
to
the
faithful
soul
they
become
instruments
of
grace
and
conveighances
to
glory
.
Many
of
them
that
beleeved
in
the
Lord
Jesus
while
he
conversed
among
men
were
brought
to
it
by
bodily
sicknesses
,
And
he
when
he
healed
a
sick
person
,
often
would
say
,
Thy
sins
are
forgiven
thee
.
To
give
an
impartial
judgement
of
their
quality
and
measure
,
one
must
rather
beleeve
what
he
feeles
then
the
cryes
and
compassion
of
them
that
love
him
,
and
have
interest
in
his
preservation
.
They
say
,
that
a
man
is
very
sick
when
he
feeles
not
his
sicknesse
.
Yet
he
hath
so
much
good
time
,
till
he
feele
it
,
If
the
paine
be
sharp
,
it
is
short
;
If
it
be
little
it
is
tolerable
;
If
the
evill
be
curable
,
be
patient
,
good
Cure
will
heale
it
,
If
the
evill
be
incurable
,
be
patient
death
will
heale
it
.
No
evill
is
superlative
when
one
is
certaine
to
come
out
of
it
;
By
life
or
by
death
there
must
be
an
end
of
thy
sicknesse
.
All
the
remedies
that
Pagan
Philosophy
giveth
in
extremities
,
come
to
this
,
that
patience
is
a
remedy
to
evills
that
have
none
.
But
here
Christian
Philosophy
openeth
the
treasure
of
divine
comforts
,
which
to
make
the
faithfull
man
patient
in
tribulation
,
make
him
joyfull
in
hope
,
&
shew
him
the
crown
ready
for
him
at
the
end
of
the
combat
.
In
the
combat
he
is
strengthened
by
faith
;
and
the
comforter
whom
Christ
promist
to
his
disciples
,
powerfully
assisteth
him
in
his
last
agony
;
Or
if
his
triall
be
prolonged
,
he
tels
him
,
as
Paul
buffeted
by
a
messenger
of
Satan
2
Cor.
12.9
.
my
grace
is
sufficient
for
thee
,
for
my
strength
is
made
perfect
in
weaknesse
.
By
that
grace
,
sicknesse
beates
downe
pride
,
quencheth
lust
,
weaneth
the
heart
from
the
love
of
the
world
,
makes
the
soule
hungry
and
thirsty
after
righteousnesse
.
Theodoricus
Archbishop
of
Collen
with
great
wisdome
exhorted
the
Emperour
Sigismond
,
to
have
the
will
in
health
to
live
holily
,
as
he
said
when
he
was
tormented
with
the
gravel
and
gowte
.
Sicknesses
give
to
a
godly
man
a
sense
of
his
frailty
:
when
wee
feel
these
houes
of
mud
,
our
bodies
,
drooping
towards
the
ground
their
originall
,
then
doe
we
sigh
for
that
building
of
God
,
that
house
not
made
with
hands
,
eternall
in
the
heavens
.
2
Cor.
5.1
,
Therefore
labour
and
heavy
load
make
us
seek
to
him
that
saith
,
come
unto
me
all
ye
that
labour
and
are
heavy
loaden
,
and
I
will
give
you
rest
.
Matth.
11.28
.
Thus
evil
doth
good
to
them
that
are
good
,
and
helps
evil
men
to
turne
good
.
In
sicknesse
and
dolours
Gods
children
find
the
peace
of
the
soule
and
contentment
of
mind
.
CHAP.
XIII
.
Of
Exile
.
TO
speake
of
exile
after
dolour
,
is
an
abrupt
passage
from
sensible
evils
to
imaginary
.
The
world
is
the
natural
and
general
countrey
of
al
men
:
To
be
exiled
is
but
to
be
sent
from
one
Province
of
our
Countrey
to
another
.
That
other
Province
,
where
one
is
exiled
is
the
Countrey
of
them
that
are
borne
there
,
and
of
them
also
that
live
there
exiled
,
if
there
they
get
accomodation
.
That
particular
Province
which
a
nation
calls
their
Countrey
,
is
a
place
of
exile
to
them
that
are
borne
in
it
,
if
they
doe
not
know
it
;
as
to
Oedipus
,
exiled
from
the
place
where
he
was
bred
,
to
the
place
where
he
was
borne
.
Children
brought
from
nurse
to
the
mothers
house
wil
cry
,
taking
it
for
a
place
of
exile
.
It
is
a
childish
weaknesse
in
a
man
to
thinke
him-selfe
lost
when
he
is
in
a
place
where
he
never
was
before
.
Every
where
wee
have
the
same
nature
,
the
same
heaven
,
men
of
the
same
kind
.
Reasonable
creatures
should
be
ashamed
to
be
surmounted
by
unreasonable
,
in
that
easinesse
to
shift
Countreies
.
Swallowes
hatch
about
our
houses
,
are
banisht
from
our
Climat
by
the
approach
of
winter
,
and
they
make
no
difficulty
to
goe
seeke
another
beyond
al
the
lands
and
Seas
of
Europe
:
but
men
wil
cry
when
they
are
driven
from
their
chimney
corner
,
having
the
choice
of
al
places
of
the
world
which
is
so
large
.
Yet
that
advantage
we
have
over
birds
and
beasts
,
that
al
Countries
are
not
alike
to
them
,
but
al
Countries
are
alike
unto
vertue
,
and
to
us
if
we
have
it
;
for
that
treasure
no
enemy
can
hinder
us
to
carry
along
with
us
.
We
may
indeed
be
exiled
into
an
ill
Countrey
,
but
that
Countrey
is
never
the
worse
for
not
being
our
Countrey
.
All
lands
are
in
equal
distance
from
heaven
,
the
Countrey
of
gods
children
.
God
is
as
soon
found
in
the
land
of
our
exile
,
as
in
that
of
our
birth
and
sooner
too
;
for
God
is
neer
those
that
are
destitute
,
and
preserveth
the
stranger
,
Psal.
146.9
.
Are
you
banisht
by
a
Tyrant
?
Thinke
how
many
persons
are
exiled
from
their
countrey
and
dearest
relations
by
their
covetousnesse
,
which
is
the
worst
tyranny
,
ranging
the
unknown
seas
of
a
new
world
for
many
years
;
some
to
fetch
cucineel
and
pearles
from
burning
climats
,
others
to
get
sables
and
hermines
from
the
snows
under
the
Pole
.
Some
are
banisht
by
others
,
some
bythem-selves
.
Nothing
is
strange
to
a
man
when
his
wil
goeth
along
with
it
;
we
need
but
to
encline
our
wil
where
necessity
calls
us
.
Impatience
in
exile
is
want
of
a
right
apprehension
of
the
condition
of
gods
children
in
the
world
.
Heaven
is
their
countrey
.
Life
is
their
Pilgrimage
.
They
are
strangers
even
in
the
place
of
their
birth
,
yea
in
their
very
bodys
:
Whilest
we
are
at
home
in
the
body
,
we
are
strangers
from
the
Lord
,
saith
Paul
.
2
Cor.
5.6
.
Being
then
strangers
in
al
places
of
the
world
,
one
place
must
not
seeme
to
us
more
strange
then
another
.
Wee
are
never
out
of
our
way
,
as
long
as
we
are
going
to
God
.
CHAP.
XIV
.
Of
Prison
PRison
is
the
grave
of
the
living
.
There
men
are
buried
before
their
death
:
Liberty
is
the
priviledge
of
nature
,
without
which
life
is
a
continual
death
.
And
it
were
better
to
have
noe
life
then
not
to
enjoy
it
.
All
beasts
enjoy
liberty
,
some
few
excepted
that
have
lost
it
by
being
too
much
acquainted
with
us
.
But
as
there
is
need
of
iron
cages
to
keepe
lyons
,
there
is
need
in
the
world
of
prisons
and
captivity
to
keepe
in
men
that
wil
not
be
ruled
by
reason
&
equity
.
And
though
many
be
imprisoned
wrongfully
,
if
they
have
the
grace
to
look
up
to
God
,
the
disposer
of
their
condition
,
they
will
acknowledge
,
that
God
is
wise
to
use
them
so
,
and
that
licentious
humour
hath
need
of
restraint
.
Or
if
they
need
it
not
they
have
lesse
need
to
afflict
themselves
:
A
well
composed
spirit
is
free
in
the
closest
Prison
;
bonds
and
fetters
cannot
restraine
his
liberty
.
The
worst
fetters
are
covetousnesse
,
ambition
,
lust
,
appetite
of
revenge
,
wherewith
many
that
seeme
free
are
kept
in
bondage
.
Who
so
can
shake
them
off
is
at
liberty
,
though
he
were
in
a
dungeon
.
Such
was
St.
Pauls
freedom
in
a
chaine
.
2
Tim.
2.9
.
I
suffer
trouble
(
said
he
)
as
an
evill
doer
,
even
unto
bonds
,
but
the
word
of
God
is
not
bound
.
The
grace
of
God
also
cannot
be
bound
,
and
many
times
God
makes
use
of
the
bonds
of
the
body
to
set
the
soule
free
.
A
man
is
very
hard
tyed
to
the
world
,
if
he
cannot
be
untied
from
it
by
a
long
imprisonment
.
Prison
will
bee
lesse
tedious
to
him
that
remembreth
that
it
is
his
natural
condition
.
That
he
was
nine
moneths
Prisoner
in
his
Mothers
wombe
.
That
after
his
death
he
shall
be
made
close
Prisoner
under
ground
;
And
that
as
long
as
he
liveth
he
is
loaden
like
a
snaile
with
his
owne
Prison
,
which
he
carrieth
about
slowly
,
and
with
great
incommodity
;
a
clog
put
by
our
wise
Master
to
the
swiftnesse
and
quick
turnes
of
our
spirit
which
is
alwayes
in
action
.
Think
how
fast
our
thoughts
go
,
which
in
a
moment
travell
from
one
end
of
the
world
to
the
other
,
and
how
high
our
designes
will
rise
,
whose
wings
we
are
constrained
to
clip
and
abruptly
to
pull
down
our
soaring
minde
,
to
look
to
the
necessities
of
our
craving
body
,
and
then
acknowledge
that
our
body
is
a
very
Prison
,
confining
the
spirit
,
which
is
the
Man
.
The
imprisonment
of
that
body
is
no
great
addition
to
its
captivity
.
It
is
but
putting
one
boxe
within
another
.
And
if
we
looke
about
us
,
how
much
captivity
do
me
meet
with
in
society
!
Is
not
ceremony
a
slavery
which
is
multiplyed
and
diversifyed
at
every
meeting
?
Are
not
honours
golden
fetters
,
and
businesses
Iron
fetters
?
Do
not
publique
factions
enslave
particular
interesses
,
and
spread
nets
for
the
conscience
?
Many
times
that
captivity
is
avoided
by
that
of
the
Counter
and
the
Fleet.
To
many
their
prison
hath
been
a
Sanctuary
,
and
a
strong
hold
against
the
dangers
of
a
turbulent
and
destructive
time
.
No
dungeon
is
so
close
as
to
keep
the
faithfull
soul
from
rising
to
God
.
They
that
are
forbidden
the
sight
of
their
friends
,
may
converse
with
God
at
any
time
,
which
is
a
great
liberty
:
And
the
Lord
Jesus
who
recommends
that
worke
of
mercy
to
visit
the
prisoners
,
himselfe
doth
carefully
practise
it
,
comforting
by
his
Spirit
his
disciples
to
whom
the
assistance
of
men
is
denyed
,
and
shewing
them
heaven
open
when
they
are
lockt
and
bolted
.
In
effect
it
is
the
body
,
not
man
,
that
is
imprisoned
.
The
Jalour
may
keepe
out
a
prisoners
friends
from
him
,
but
he
cannot
shut
out
comfort
and
tranquillity
from
his
soul
.
CHAP.
XV.
Husband
,
Wife
,
Children
,
Kindred
,
Friends
:
Their
price
,
their
Losse
.
IT
may
seeme
that
these
should
have
bin
put
among
the
goods
of
fortune
.
To
which
I
might
answer
somewhat
Stoically
,
that
it
is
not
altogether
certaine
whether
they
must
be
put
among
the
goods
or
among
the
evills
,
for
they
may
be
either
,
as
it
falls
out
.
But
I
rank
them
with
neither
,
but
among
exteriour
things
,
of
which
we
must
labour
to
get
the
right
Opinion
.
To
that
end
we
must
alwayes
consider
them
two
wayes
,
as
they
are
good
or
bad
,
and
as
they
are
neare
to
us
in
blood
,
or
bonds
of
duty
.
Neither
must
the
second
relation
hinder
the
first
,
so
forestalling
the
mind
with
the
relations
of
Husband
or
Wife
,
Sonne
or
Brother
,
that
one
be
incapable
to
make
a
right
Judgement
of
their
disposition
and
capacity
,
and
set
a
just
price
on
them
.
The
onely
relation
of
Parents
must
spread
a
vaile
of
reverence
betweene
our
eyes
and
their
imperfections
,
that
we
may
see
nothing
but
good
in
them
.
There
it
is
wisedome
to
be
somewhat
deceived
:
Though
it
be
not
my
theame
to
speak
of
the
duties
to
be
rendred
to
our
several
relations
,
yet
because
I
seeke
the
contentment
of
mind
,
I
cannot
chuse
but
say
that
of
all
civill
and
natural
duties
none
is
so
contenting
to
him
that
payeth
it
,
as
the
duty
payd
to
Parents
.
Herein
Epamimondas
Judged
his
victories
most
fortunate
unto
him
that
he
had
obtained
them
in
his
Fathers
life
time
who
did
much
rejoyce
at
them
.
To
other
relations
we
must
also
pay
their
proper
duty
.
Of
which
wee
must
remember
this
general
rule
;
That
it
is
impossible
to
get
content
by
them
unlesse
we
do
our
duty
towards
them
.
For
that
content
must
not
be
expected
from
them
but
from
ourselves
.
The
content
that
one
takes
with
a
deare
Wife
,
a
good
Brother
,
and
a
well
chosen
Friend
,
is
more
that
which
he
giveth
then
that
which
he
receiveth
.
It
lyeth
in
the
testimony
of
his
conscience
that
he
hath
rendred
to
them
the
true
offices
of
love
.
Without
prejudice
to
those
duties
,
we
may
and
ought
impartially
to
consider
their
inclinations
and
abilities
,
and
what
may
be
expected
of
them
.
In
those
relations
which
come
by
choyce
,
as
of
a
Husband
Wife
and
friend
,
the
judgement
must
precede
the
affection
,
to
finde
what
is
fit
for
us
before
we
fixe
upon
it
:
But
in
relations
of
Kindred
made
by
nature
without
us
,
the
affection
must
go
before
and
the
judgement
must
follow
;
that
we
may
know
them
so
well
,
that
though
we
love
them
,
we
trust
them
proportionably
to
their
honesty
and
capacity
,
and
no
more
.
In
this
point
the
vulgar
sort
making
many
grosse
mistaks
.
For
it
is
an
ordinary
but
an
evill
expression
,
I
would
trust
him
as
mine
owne
Brother
.
Yet
most
knaves
have
Brothers
,
who
should
do
very
unwisely
to
trust
them
.
The
style
of
Merchants
selling
their
ware
is
more
ingemous
,
when
they
promise
to
a
Chapman
to
use
him
as
if
he
were
their
Brother
,
for
they
would
not
scruple
to
cozen
their
Brother
.
And
truly
hence
the
word
of
cozening
had
its
Origine
,
because
it
is
usual
to
make
use
of
the
bond
of
Kindred
to
be
trusted
enough
to
deceive
enough
.
For
counsel
and
conversation
we
much
choose
the
wisest
and
worthiest
rather
then
the
nearest
in
blood
:
But
when
there
is
occasion
to
give
,
or
need
to
seeke
help
;
we
must
runne
to
the
neerest
in
blood
rather
then
to
the
worthyest
,
if
they
be
but
honest
.
So
much
we
must
deferre
to
the
choyce
of
Nature
,
that
if
there
be
any
vertue
in
them
,
though
but
small
,
we
be
neerer
to
them
in
affection
then
blood
.
Solomon
saith
that
a
Brother
is
borne
for
adversity
,
Prov.
17.17
.
because
other
friendships
by
differences
,
intervening
of
parties
,
interesses
,
and
Opinions
,
are
subject
to
coole
and
untie
,
but
among
Brethren
those
differences
are
overcome
by
the
strength
of
nature
;
and
in
adversity
either
good
nature
or
feare
of
blame
makes
Brothers
give
real
help
to
Brothers
.
Wife
and
Children
are
the
strongest
trials
of
a
magnanimous
spirit
,
for
they
make
a
mans
heart
tender
,
and
in
the
pinches
of
adversity
make
him
descend
to
ungenerous
shifts
.
He
that
hath
none
shal
have
lesse
delight
&
lesse
sorrow
.
Yet
must
we
acknowledge
that
a
mariage
wel
sorted
betweene
two
persons
of
merit
is
of
all
worldly
felicities
the
greatest
.
Of
children
expect
noe
good
but
the
satisfaction
to
have
done
them
good
,
and
to
see
them
doe
wel
for
them-selves
.
For
in
this
relation
the
nature
of
beneficence
is
to
descend
,
seldom
to
remount
.
Nothing
is
more
pretious
among
humane
things
,
then
a
vertuous
loving
freind
,
kinne
or
no
kinne
.
And
if
he
be
one
story
above
us
in
nobility
and
vertue
,
he
is
better
then
lower
.
Equality
indeed
is
requisit
in
friendship
,
but
friend
ship
it selfe
worketh
that
equality
where
it
is
not
;
And
there
is
need
of
it
,
for
it
is
impossible
to
find
two
friends
in
the
world
altogether
equal
in
al
respects
.
The
price
of
friendship
is
according
to
the
price
of
the
person
,
whom
therefore
we
must
study
to
know
wel
,
that
we
may
love
no
person
above
or
under
his
right
value
.
A
reasonable
benevolence
of
a
man
of
great
merit
is
more
obliging
then
the
ardent
affection
of
an
Idiot
;
From
the
former
you
may
receive
instruction
honour
and
content
;
From
the
second
importunity
,
and
the
disgrace
to
be
paired
with
a
man
of
no
worth
:
Such
a
friendship
will
end
in
a
breach
,
and
so
in
repentance
.
Whether
friendships
be
knit
by
nature
or
by
choyce
,
that
we
may
not
expect
of
them
a
content
beyond
their
nature
,
we
must
remember
that
our
freinds
are
men
,
whose
love
may
,
and
whose
life
must
faile
.
The
use
of
them
we
may
have
,
not
the
possession
.
The
best
and
most
powerfull
freinds
are
weake
reeds
,
which
we
must
not
leane
upon
with
all
our
weight
,
lest
they
breake
in
our
hand
,
and
we
take
a
sore
fall
.
Thus
saith
the
Lord
,
Cursed
is
the
man
that
trusteth
in
man
and
maketh
flesh
his
arme
Jer.
17.5
.
As
this
is
a
sentence
given
by
God
against
them
that
put
their
confidence
in
man
,
it
is
also
a
natural
consequence
of
the
nature
of
the
fault
:
For
puting
our
confidence
in
man
is
going
out
of
our selues
:
It
is
going
out
of
God
:
It
is
making
men
Gods
,
for
unto
God
only
is
that
homage
due
of
an
absolute
and
total
confidence
.
Noe
wonder
that
God
thereby
is
moved
to
jealousy
.
To
that
evill
,
Pagan
Philosophers
give
a
remedy
little
better
then
the
disease
,
which
is
,
To
put
confidence
in
ourselves
.
This
being
a
most
erroneous
Doctrine
is
nevertheless
halfe
the
way
to
the
truth
:
for
they
had
very
well
observed
,
that
a
wise
wan
must
not
depend
from
another
but
retire
within
himselfe
,
where
all
the
good
and
evill
of
a
man
lyeth
.
But
while
they
enjoyne
a
man
to
retire
within
himselfe
they
leave
out
the
maine
precept
proper
to
a
higher
School
then
theirs
,
that
a
man
should
seek
God
within
himselfe
;
and
to
find
God
in
his
breast
,
that
he
should
invite
and
then
entertaine
him
there
,
by
a
pure
service
,
a
sincere
love
,
&
an
entire
confidence
.
Many
,
by
much
good
Kindred
,
&
many
Friends
and
relations
,
become
lesse
vertuous
and
industrious
;
getting
the
ill
habit
of
the
Italian
Signora's
who
walking
in
the
streets
beare
more
upon
the
armes
of
their
supporters
on
both
sides
,
then
upon
their
owne
legs
.
They
have
need
to
be
sent
from
home
to
learne
to
stand
alone
without
a
Nurse
to
hold
them
.
None
can
be
owner
of
any
measure
of
stedfastnesse
and
content
that
makes
all
his
support
and
satisfaction
to
depend
of
his
neighbours
.
That
man
hath
more
content
in
the
world
,
who
having
confined
his
desire
to
few
things
,
troubleth
also
but
few
persons
;
and
is
desirous
of
Friends
to
do
them
,
not
to
receive
of
them
good
offices
,
regarding
their
vertue
more
then
their
support
.
When
we
have
got
good
Friends
,
we
must
be
prepared
to
lose
them
.
Death
separateth
Friends
,
and
disolveth
Mariages
.
When
that
happens
,
wee
must
remember
without
trouble
or
amazement
that
those
persons
so
deare
to
us
were
mortal
,
but
indeed
that
should
have
bin
remembred
before
.
A
Philosopher
visiting
his
neighbour
who
was
weeping
bitterly
for
the
death
of
his
Wife
,
left
him
presently
,
saying
aloud
with
great
contempt
,
O
great
fool
!
did
he
not
know
before
,
that
he
had
married
a
woman
not
a
goddesse
?
After
we
have
condemned
that
cruel
incivility
,
yet
must
we
acknowledge
that
it
is
a
folly
to
lament
for
that
which
we
knew
before
to
be
unavoydable
.
Yet
after
all
reasons
,
when
love
hath
bin
very
deare
,
the
separation
cannot
but
be
very
sad
.
Teares
may
be
permitted
,
not
commanded
to
fall
.
And
after
the
duty
payd
of
a
mournful
Adieu
to
the
beloved
person
,
we
must
remember
upon
what
terms
and
condition
we
hold
of
God
that
which
wee
love
best
,
even
to
leave
it
at
any
time
when
God
redemands
it
.
And
if
besides
we
have
good
ground
to
hope
,
that
the
person
departed
is
received
into
peace
and
glory
,
we
must
praise
God
for
it
;
which
we
can
hardly
do
,
as
long
as
our
obstinate
mourning
repines
against
his
will
.
Lamenting
for
those
that
are
well
is
ignorance
,
or
envy
,
or
selfe
love
.
If
we
would
not
rejoyce
when
they
were
in
affliction
,
why
should
we
afflict
our selves
when
they
are
in
joy
?
It
is
some
recompence
for
the
death
of
our
deare
Friends
,
that
our
enemyes
are
mortal
as
well
as
they
.
A
wise
man
will
consider
his
enemyes
as
rods
in
Gods
hand
,
and
minde
the
hand
rather
then
the
rod.
To
destroy
our
enemies
when
they
are
in
our
power
is
a
childish
folly
,
for
so
will
Children
burne
their
Mothers
rod
,
as
though
there
were
no
more
rods
in
the
world
.
Our
enemies
oftentimes
do
us
more
good
then
our
friends
,
for
the
support
of
our
friends
makes
us
carelesse
,
but
the
opposition
of
our
enemies
makes
us
wary
and
industrious
.
They
make
us
strong
and
safe
,
for
they
make
us
flye
to
God
.
In
nothing
wisedome
is
more
seene
then
in
judging
of
an
adversary
.
A
great
serenity
is
requisite
,
that
feare
make
us
not
think
him
more
dangerous
then
he
is
,
and
that
pride
make
us
not
despise
him
,
blinding
our
eyes
not
to
see
the
good
and
evil
that
is
in
him
,
and
what
harme
he
may
do
us
.
It
is
a
common
and
useful
maxime
for
the
conduct
and
tranquillity
of
mans
life
,
that
there
are
few
great
freinds
,
and
no
little
enemyes
.
When
enemies
are
reconcileable
,
all
things
past
must
bee
taken
to
the
best
by
charitable
interpretation
.
When
there
is
no
possibility
of
reconciliation
,
al
things
to
come
must
be
taken
to
the
worst
;
both
to
strengthen
us
with
resolution
within
,
and
to
encounter
the
evill
without
by
prudence
and
vigorous
wayes
.
In
the
reconcilement
we
must
pardon
freely
,
receive
ill
excuses
,
and
if
there
be
an
offence
which
cannot
be
excused
,
never
mention
it
.
The
remedy
of
injuries
is
oblivion
.
If
an
enemy
can
neither
be
mitigated
by
charity
,
nor
overcome
by
strength
,
nor
avoyded
by
prudence
,
there
remaineth
still
unto
the
wise
Christian
an
intrenchment
,
out
of
which
he
cannot
be
forced
,
which
is
a
good
conscience
,
and
the
peace
of
God
in
it
.
These
he
must
cherish
and
keep
fast
,
not
onely
as
his
last
intrenchment
,
but
his
onely
possession
,
and
the
strong
hold
only
worth
keeping
:
It
is
impregnable
as
long
as
faith
and
love
are
the
Garrison
.
CHAP.
XVI
Of
Death
.
IT
is
the
subject
of
which
Seneca
speakes
most
,
and
of
which
there
was
least
for
him
to
speak
;
for
being
doubtfull
whether
Death
destroyed
the
soul
or
released
it
,
Mors
nos
aut
consumit
aut
emittit
;
and
being
more
inclined
to
the
first
Opinion
,
it
was
better
for
him
neither
to
speake
nor
to
think
of
it
.
But
what
!
others
of
his
rank
that
had
reasoned
before
him
about
the
immortality
of
the
soul
had
quitted
themselves
so
meanely
of
that
task
,
that
out
of
their
labours
in
that
field
,
he
could
not
reape
any
satisfaction
of
his
doubt
.
This
is
the
grand
priviledge
of
the
Christian
that
he
seeth
life
through
Death
,
and
that
the
last
limit
of
Nature
is
the
date
of
his
franchising
,
and
the
gate
of
his
felicity
and
glory
.
Death
that
moweth
downe
all
the
hopes
of
this
world
perfecteth
Christian
hope
.
Death
is
the
separation
of
body
and
soul
:
It
is
the
returne
of
these
two
parts
of
man
so
different
to
their
several
principles
.
Eccles.
12.4
.
Then
the
dust
returneth
to
the
earth
as
it
was
,
and
the
spirit
returneth
unto
God
that
gave
it
:
Who
disposeth
of
it
either
in
mercy
or
justice
.
Death
is
the
last
Act
of
the
Comedy
of
this
world
.
To
every
one
Death
is
the
end
of
the
world
in
his
own
respect
.
In
one
sense
it
is
against
nature
,
because
it
destroyes
the
particular
being
:
In
another
it
is
according
to
nature
,
for
it
is
no
lesse
natural
to
dye
then
to
live
.
Yea
Death
is
a
consequence
of
life
,
we
must
dye
because
we
live
;
and
we
dye
,
not
because
we
are
fick
and
wounded
,
but
because
we
are
animals
borne
under
that
Law
.
Wherefore
considering
Death
in
the
natural
way
,
as
Charron
doth
;
I
approove
what
he
saith
that
we
must
expect
Death
in
a
steady
posture
,
for
it
is
the
terme
of
nature
which
continually
drawes
neerer
and
neerer
.
But
I
cannot
approove
that
which
he
adds
,
that
wee
must
fight
against
Death
.
Why
should
we
fight
against
it
seeing
we
cannot
ward
its
blowes
?
It
is
more
unreasonable
then
if
he
had
said
that
we
must
fight
against
the
raine
&
the
winde
,
for
wee
may
get
a
shelter
from
these
,
none
from
that
:
Wherefore
as
when
it
raines
wee
must
let
it
raine
,
so
when
Death
is
coming
(
and
it
comes
alwayes
)
wee
need
but
let
it
come
,
not
thinking
it
more
strange
to
live
then
to
dye
.
In
stead
of
fighting
against
Death
,
wee
must
acquaint
our selves
with
it
.
Indeed
they
that
feare
Death
,
must
fight
against
that
feare
.
Of
them
that
feare
Death
there
are
two
sorts
.
Some
feare
it
for
its
owne
sake
:
Some
for
that
which
comes
after
.
The
former
which
are
more
in
number
,
that
love
the
present
world
,
and
cannot
fixe
their
thoughts
upon
that
which
is
to
come
,
imagin
,
that
when
they
dye
they
lose
all
.
A
great
folly
!
They
cannot
lose
that
which
is
none
of
theirs
.
They
have
the
use
of
the
world
only
til
their
Lease
be
out
.
Death
is
the
great
proofe
of
that
fundamentall
Maxime
,
which
I
so
often
urge
,
and
no
oftner
then
I
need
;
That
the
things
that
are
out
of
the
disposition
of
our
will
are
none
of
ours
;
and
such
are
riches
,
honours
,
our
body
,
and
life
it selfe
.
To
them
that
are
so
farre
mistaken
as
to
thinke
themselves
owners
of
these
things
,
death
is
an
undoing
;
not
to
them
that
acknowledge
themselves
tenants
at
will
,
and
look
continually
to
be
called
out
of
their
tenement
.
The
goods
of
the
world
are
held
by
turnes
:
When
you
have
enjoyed
them
a
while
you
must
give
place
to
others
.
Make
your
successours
case
your
owne
.
How
should
yee
like
it
,
if
a
certaine
number
of
men
should
be
priviledged
to
monopolize
to
themselves
the
goods
of
all
the
world
for
ever
,
to
the
perpetuall
exclusion
of
all
others
?
This
reasoning
belongs
to
few
persons
,
for
it
presupposeth
plenty
and
prosperity
.
But
how
few
have
plenty
?
and
of
those
few
againe
,
how
few
have
prosperity
with
it
?
One
would
thinke
that
distressed
persons
have
no
need
of
comfort
against
death
.
Yet
they
that
have
the
greatest
sorrowes
in
the
world
,
many
times
are
the
most
unwilling
to
leave
it
.
But
certainly
,
if
life
be
evill
,
it
is
good
to
go
out
of
it
.
All
men
being
born
under
the
necessity
of
suffering
,
and
misery
being
universall
in
all
conditions
;
Death
which
ends
all
misery
of
life
,
is
the
greatest
benefit
of
Nature
.
Blessed
be
God
,
that
there
is
no
temporal
misery
so
great
but
hath
an
end
.
Take
me
a
man
that
hath
nothing
but
debts
,
that
liveth
meerely
by
his
shifts
and
tricks
,
that
hath
the
stone
in
the
bladder
and
ten
suits
in
Law
,
that
flyeth
from
the
Sergeants
to
his
house
,
and
then
flyeth
out
of
his
house
relanced
by
the
scolding
of
his
perverse
wife
.
If
in
that
flight
he
be
suddainly
killed
in
the
street
by
the
fall
of
a
tyle
or
the
overturning
of
a
Cart
,
that
happy
misfortune
delivereth
him
from
all
other
misfortunes
.
The
Sergeants
overtake
him
and
let
him
are
All
attachments
and
Subpoenas
against
him
are
vacated
.
Hee
is
no
more
troubled
where
to
get
his
dinner
.
His
debts
breake
not
his
perpetuall
sleep
.
He
is
thoroughly
healed
of
the
stone
;
and
his
wife
,
now
desperaetly
crying
because
she
seeeth
him
insensible
for
ever
and
unmoved
at
her
noise
.
Certainly
Death
is
a
shelter
against
all
in●uries
.
Death
puts
an
end
to
endlesse
evills
.
It
is
the
rest
after
a
continual
toyle
.
It
is
the
cure
of
the
sick
,
and
the
liberty
of
the
slave
.
So
Job
describeth
that
quiet
state
.
Job
.
3.7
.
There
the
wicked
cease
from
troubling
,
and
there
the
weary
be
at
rest
.
There
the
prisoners
rest
together
,
they
heare
not
the
voyce
of
the
oppressor
:
The
small
and
great
are
there
,
and
the
servant
is
free
from
his
Master
.
It
is
a
great
folly
to
feare
that
which
cannot
be
avoyded
,
but
it
is
a
greater
to
feare
that
which
is
to
be
desired
.
When
we
have
considered
the
evills
of
life
,
those
that
we
do
and
those
that
we
suffer
,
after
that
to
feare
Death
what
is
it
else
but
to
be
affraid
of
our
rest
and
deliverance
?
And
what
greater
harme
can
one
wish
to
him
that
will
not
dye
,
but
that
he
may
live
alwayes
,
and
be
guilty
and
miserable
for
ever
.
If
it
be
for
the
paine
that
we
feare
Death
,
for
that
reason
wee
ought
rather
to
feare
life
,
for
the
paines
of
life
are
farre
more
sensible
then
the
paines
of
Death
;
if
in
Death
there
is
any
paine
;
of
which
I
see
no
great
likelyhood
.
For
why
should
we
imagine
the
revulsion
of
the
soul
from
the
body
to
be
very
painful
,
it
being
knowne
that
the
vital
parts
,
as
the
heart
and
the
liver
,
have
little
or
no
sense
:
No
more
sense
hath
the
substance
of
the
braines
though
the
source
of
the
senses
;
for
the
head-ach
is
in
the
tuniques
.
When
the
braines
is
benummed
and
weakened
,
the
sense
of
paine
is
weaker
over
all
the
body
.
And
generally
when
strength
decreaseth
,
paine
decreaseth
together
.
Hence
it
is
that
most
of
them
that
are
sick
to
Death
,
when
they
draw
neere
their
end
,
feele
themselves
very
much
amended
.
That
state
is
called
by
the
Italians
il
meglioramento
della
morte
.
The
decay
of
senses
in
that
extremity
is
a
fence
against
the
troublesome
diligence
,
talke
,
&
cries
,
more
troublesome
then
Death
,
wherewith
dying
persons
are
commonly
persecuted
.
But
as
a
man
upon
the
point
of
death
is
too
weake
to
defend
himselfe
against
all
that
persecution
,
he
is
too
weak
also
to
feele
it
much
.
Then
,
all
suffocation
is
without
paine
,
&
that
is
the
most
ordinary
end
of
life
.
In
the
most
violent
death
,
paine
is
tolerable
because
it
is
short
,
and
because
it
is
the
last
.
It
is
a
storme
that
wracks
us
,
but
casts
us
upon
the
haven
.
To
that
haven
we
must
looke
continually
,
and
there
cast
anchor
betimes
by
a
holy
hope
,
conceiving
Death
not
so
much
a
parting
as
an
arrival
;
for
unto
well
disposed
soules
it
is
the
haven
of
Salvation
.
The
feare
of
that
which
comes
after
death
,
makes
some
mens
lives
bitter
,
and
through
feare
of
dying
after
Death
they
have
already
eternall
death
in
their
Conscience
.
They
have
eyes
to
see
Hell
open
gaping
for
them
,
but
they
have
none
to
see
the
way
to
avoid
it
.
In
others
,
that
feare
is
more
moderate
,
and
is
an
ill
cause
working
a
good
effect
,
inducing
or
rather
driving
them
to
seeke
,
and
then
to
embrace
the
grace
and
peace
that
God
offers
unto
them
in
Jesus
Christ
,
and
together
to
do
good
workes
which
are
the
way
to
the
Kingdome
of
heaven
.
A
man
cannot
afeare
God
too
much
,
but
he
may
be
too
deeply
afraid
of
his
Justice
;
And
the
feare
of
that
death
after
death
must
be
swallowed
up
by
the
faith
in
Jesus
Christ
who
by
his
death
hath
delivered
them
who
through
feare
of
death
were
all
their
life
subject
unto
bondage
.
Heb.
2.15
.
He
hath
made
death
the
gate
of
life
and
glory
,
to
all
that
trust
in
him
and
doe
good
.
Godly
men
will
not
feare
death
;
for
the
sting
of
it
is
pluckt
off
by
Christ
.
It
is
the
terrour
of
evill
consciences
,
but
the
joy
of
the
good
.
It
is
this
pleasant
meditation
that
sweetneth
their
adversities
and
makes
them
joy
,
Our
light
affliction
which
is
but
for
a
moment
worketh
for
us
a
farre
more
exceeding
and
eternal
weight
of
glory
;
2
Cor.
4.17
.
The
troubles
of
life
are
soone
ended
by
death
;
and
after
death
comes
a
life
without
trouble
,
and
a
glory
without
end
.
Men
may
deprive
us
of
life
,
but
they
cannot
deprive
us
of
death
;
which
is
our
deliverance
.
The
same
meditation
will
make
us
relish
prosperity
when
God
sends
it
;
for
none
can
enjoy
the
goods
of
this
life
with
delight
but
he
that
is
prepared
before
to
leave
them
.
Then
are
they
delightfull
when
they
are
possest
without
care
,
and
without
,
that
which
makes
prosperity
bitter
,
the
feare
to
lose
them
.
Whether
I
have
little
or
much
let
me
allwayes
say
,
Praised
bee
God
for
his
temporal
gifts
.
Here
is
more
then
I
need
to
live
and
dye
well
.
But
these
are
not
the
goods
that
he
promist
me
,
and
to
which
he
calls
me
by
by
his
Gospel
.
O
when
shall
that
day
come
,
when
I
shall
be
satisfied
with
the
goodnesse
of
his
house
even
of
his
holy
Temple
.
Psal.
65.4
.
My
desire
is
to
depart
and
to
be
with
Christ
.
Phil.
1.23
.
The
imprisonment
of
our
immortal
Soul
of
heavenly
nature
,
in
a
body
cosingerman
to
the
beast
,
where
it
lyeth
heavy
,
drowzy
and
mired
in
the
flesh
,
ought
to
make
us
think
that
a
happy
day
,
when
we
shall
be
awake
,
quickned
,
and
set
at
liberty
.
Children
in
the
womb
sleep
continually
:
Men
(
if
you
take
their
whole
age
together
)
sleep
well
nigh
halfe
their
time
.
But
after
death
,
the
spirit
which
is
the
true
man
,
hath
shaken
off
all
his
sleepinesse
:
The
faithfull
soul
is
no
more
in
darknesse
.
She
receives
light
no
more
at
two
little
loope-holes
.
She
is
all
eye
in
the
presence
of
God
,
who
is
all
Light
.
She
is
free
,
holy
,
joyfull
,
all
vertue
,
and
all
love
,
and
all
glory
;
for
seeing
God
,
and
being
seene
by
him
,
she
is
changed
into
the
same
image
;
And
to
that
blessed
state
death
is
the
way
.
Who
so
knoweth
so
much
of
the
nature
of
death
,
&
yet
feares
it
as
a
terrible
evill
,
sheweth
that
he
is
very
farre
within
another
death
,
which
is
the
death
of
sinne
,
and
that
he
hath
more
flesh
then
spirit
,
that
is
,
more
of
the
beast
then
man
.
CHAP.
XVII
.
Of
the
Interiour
of
Man
.
FRom
that
which
is
altogether
without
us
and
out
of
our
power
,
and
may
be
taken
from
us
by
others
or
by
death
;
Let
us
turne
our
eyes
within
us
,
upon
that
which
is
more
ours
,
our
soule
and
her
endowments
,
naturall
and
acquisite
,
either
by
study
or
infusion
.
Not
to
examine
very
exactly
their
nature
,
but
enough
to
judge
of
their
price
,
and
what
satisfaction
may
be
expected
of
them
.
Because
I
have
restrained
solid
content
to
those
things
that
are
within
us
,
and
which
cannot
be
taken
from
us
,
I
acknowledge
my selfe
very
much
perplexed
about
some
things
within
us
,
and
doubtful
whether
they
be
ours
or
no
?
seeing
that
many
things
within
us
may
be
taken
from
us
without
our
consent
,
and
therefore
are
not
ours
absolutly
.
Is
there
any
thing
that
seemes
more
ours
then
the
illumination
and
dexterity
of
our
wit
,
and
our
learning
,
and
prudence
got
by
study
and
experience
?
for
those
were
the
goods
which
that
Philosopher
owned
with
so
much
oftentation
,
who
carrying
nothing
but
himself
out
of
a
Town
,
taken
by
storme
and
pillaged
,
answered
the
victor
that
gave
him
leave
to
carry
our
all
his
goods
,
I
carry
out
all
my
goods
along
with
mee
.
But
how
could
he
make
good
that
possession
,
there
being
no
Wit
so
clear
,
no
Philosophy
so
sublime
,
but
a
blow
upon
the
head
,
or
a
hot
feaver
may
overturne
it
?
Epictetus
accounteth
nothing
ours
but
our
opinions
,
our
desires
,
and
our
actions
,
because
these
alone
are
in
our
power
.
But
in
an
understanding
maimed
by
Phrensy
,
that
power
is
lost
.
It
is
true
,
it
is
not
the
soule
but
the
Organe
that
is
vitiated
:
But
howsoever
you
cannot
dispose
of
your
soul
when
that
organ
is
out
of
tune
.
Here
to
say
that
death
will
set
the
soul
at
liberty
and
then
the
spirit
shall
enjoy
himselfe
,
and
all
his
ornaments
,
is
to
bring
a
higher
question
to
resolve
a
lesser
.
For
there
is
no
doubt
but
that
the
spirit
loosed
from
the
matter
will
recover
that
liberty
of
his
faculties
which
was
obstructed
by
materiall
causes
;
but
it
is
a
point
of
singular
difficulty
to
judge
,
whether
he
shall
retaine
all
the
skill
hee
had
got
in
this
life
.
As
for
mechanicall
Arts
,
altogether
tyed
to
the
matter
,
it
is
not
likely
that
the
spirit
will
retaine
that
low
skill
,
when
he
liveth
separat
from
the
matter
.
But
as
for
higher
intellectuall
sciences
,
it
seemes
very
unreasonable
that
a
Spirit
polisht
&
sublimated
by
long
study
,
and
stored
with
a
great
treasure
of
knowledge
,
should
lose
all
in
an
instant
by
the
death
of
the
body
,
and
that
the
soul
of
a
great
Naturalist
,
as
my
Lord
of
St.
Albans
,
be
left
as
bare
of
learning
and
acquisite
capacity
as
the
soul
of
a
skavenger
.
And
when
the
soul
not
only
is
made
learned
but
good
also
by
learning
,
were
it
not
lamentable
that
death
should
have
the
power
to
make
it
worse
?
Neither
would
holy
writ
presse
this
command
upon
us
with
so
much
earnestnes
,
Get
wisdome
,
get
understanding
,
forget
it
not
,
if
wisedom
were
an
acquisition
that
the
soul
must
lose
with
the
body
.
The
difficulty
lyeth
,
in
picking
among
the
sciences
those
that
will
be
sure
to
stick
unto
the
separat
soul
;
It
is
much
to
be
feared
that
those
sciences
which
cost
most
labour
will
bee
sooner
lost
,
and
will
goe
out
together
with
the
lampe
of
life
.
For
since
the
dead
have
no
share
in
al
that
is
done
under
the
sun
,
it
is
like
that
great
students
who
have
fraught
their
memory
with
histories
,
both
antient
&
moderne
,
shall
lose
,
when
they
dye
,
the
remembrance
of
so
many
things
that
are
done
under
the
Sunne
:
By
the
same
reason
Lawyers
Linguists
&
Professors
of
Sciences
and
arts
depending
upon
humane
commerce
,
should
leave
all
that
learning
behind
them
.
But
I
doubt
whether
the
contemplators
of
Gods
works
,
as
the
Naturalists
,
shall
lose
their
learning
when
they
dye
seeing
that
it
is
the
duty
,
&
the
perfectioning
of
the
rationall
creature
to
know
the
wisedome
and
the
power
of
the
Creator
,
in
his
wonderfull
workes
.
And
I
am
inclined
to
beleeve
that
those
things
that
are
done
under
the
Sunne
in
which
the
dead
have
no
share
,
are
the
actions
&
businesses
of
men
,
not
the
workes
of
God
;
but
that
Naturalists
shall
learne
the
science
of
Gods
workes
in
a
higher
and
transcendent
way
.
Also
that
Astrologers
shall
need
other
principles
to
know
heaven
;
to
which
their
forbidden
curiosity
to
foretell
humane
events
out
of
the
Starres
,
wil
rather
be
a
barre
then
a
furtherance
Nec
quicquam
tibi
prodest
aerias
tentâsse
domos
morituro
.
Among
all
the
spirituall
ornaments
there
is
one
which
we
may
be
confident
to
keep
for
ever
when
we
have
it
once
really
,
&
therefore
it
is
properly
our
owne
.
That
rich
and
permanent
Ornament
is
heavenly
wisedome
,
of
which
Solomon
saith
Prov.
3.16
.
Length
of
dayes
is
in
her
right
hand
,
and
in
her
left
hand
riches
and
honour
:
Her
wayes
are
wayes
of
pleasantnesse
,
and
all
her
pathes
are
peace
.
She
is
a
tree
of
life
to
them
that
lay
hold
upon
her
,
and
happy
is
every
one
that
retaines
her
.
That
wisedome
consisteth
in
knowing
,
loving
,
and
obeying
God
and
trusting
upon
him
.
It
is
good
studying
that
wisedome
,
that
giveth
eternal
felicity
and
glory
.
We
finde
but
two
things
in
the
interiour
of
man
,
which
we
may
be
sure
not
to
lose
by
death
:
The
one
is
the
substance
and
intellectual
faculties
of
our
soul
of
immortal
nature
,
which
cannot
be
so
offuscated
with
the
mists
of
the
flesh
but
she
is
cleared
of
them
,
when
she
is
freed
of
the
body
;
The
other
is
that
supernatural
wisedome
,
when
it
pleaseth
God
to
endow
our
minde
with
it
,
even
his
knowledge
,
his
love
,
conformity
of
our
will
unto
his
will
,
and
faith
in
his
promises
.
Of
other
ornaments
of
the
soul
we
cannot
certainly
say
,
what
we
shall
keep
and
what
we
shall
lose
.
It
will
be
therefore
wifely
and
thriftily
done
to
labour
for
that
which
wee
may
be
sure
to
keep
when
we
have
got
it
;
and
of
which
,
death
,
that
takes
away
all
other
possessions
,
shall
deliver
us
a
full
possession
.
It
is
a
great
discouragment
to
them
that
stretch
their
braines
upon
Algebra
and
Logarithmes
and
arguments
in
Frisesmo
,
as
it
were
upon
tenterhookes
,
to
think
that
all
that
learning
so
hard
to
get
,
will
bee
lost
in
a
moment
.
Who
would
take
the
paines
to
load
himselfe
with
it
,
seeing
that
it
gives
nothing
but
vexation
in
this
life
,
and
leaves
in
the
soul
neither
benefit
nor
trace
after
death
;
unlesse
it
be
the
guilt
sticking
to
the
soul
to
have
mispent
the
strength
of
wit
upon
negotious
vanities
,
and
neglected
good
studies
.
Yet
am
I
not
so
austere
and
peremptory
as
to
despise
all
the
spiritual
endowments
which
we
are
not
sure
to
keep
after
death
.
For
many
of
them
are
such
,
that
as
we
are
not
certaine
to
keep
them
after
death
,
so
we
are
not
certaine
to
lose
them
by
death
.
Many
of
those
perishable
ornaments
are
neverthelesse
good
gifts
of
God
.
But
our
minde
must
be
so
disposed
that
in
these
several
ornaments
of
the
soul
we
seek
a
contentment
proportionate
to
the
assurance
that
we
have
of
their
abiding
with
us
.
We
are
most
certaine
that
the
knowledge
and
love
of
God
are
permanent
possessions
,
and
impart
to
their
possessor
their
permanency
;
there
then
let
us
apply
our
study
and
place
our
permanent
content
.
We
are
not
certaine
whether
the
other
spiritual
ornaments
will
continue
with
us
after
this
life
.
Then
let
us
not
bestow
our
principal
study
about
those
things
which
we
are
not
sure
to
keepe
;
nor
place
our
chiefe
content
in
them
.
Let
the
Soul
lose
none
of
her
advantages
,
let
her
glory
in
her
eternall
goods
and
there
fixe
herselfe
:
Let
her
rejoyce
also
in
those
goods
which
she
hath
for
a
time
,
according
to
their
just
value
,
which
must
be
measured
by
their
use
.
Before
we
consider
the
several
ornaments
of
the
soul
more
particularly
,
we
must
consider
her
substance
and
faculties
.
The
Soul
is
immateriall
and
Spirituall
bearing
in
her
substance
the
image
of
her
creator
,
and
more
yet
in
her
faculties
,
and
naturall
endowments
,
which
before
her
fall
were
in
an
eminent
degree
of
perfection
:
for
to
be
made
after
the
likeness
of
God
includeth
all
perfection
,
in
so
much
that
this
high
expression
,
to
be
adequate
unto
man
,
hath
need
to
be
contracted
to
the
proportion
of
a
created
nature
.
Of
that
primitive
perfection
the
traces
are
evident
still
,
in
that
reasoning
quicknesse
,
and
universal
capacity
,
that
goeth
through
all
things
and
compasseth
all
things
,
that
remembreth
things
past
,
that
provideth
for
things
to
come
,
that
inventeth
,
judgeth
,
ordereth
,
and
brings
forth
ingenious
and
admirable
workes
.
The
principal
is
that
the
soul
is
capable
to
know
God
,
love
him
,
&
commune
with
him
:
A
priviledge
special
to
Angels
&
Souls
of
men
above
all
creatures
;
as
likewise
they
are
the
only
creatures
capable
of
permanency
,
which
is
a
participation
with
Gods
eternity
,
such
as
finite
natures
may
admit
.
Humility
would
not
give
us
leave
to
conceive
high
enough
of
the
price
of
our
soul
,
but
that
the
onely
Sonne
of
God
,
God
himselfe
blessed
for
evermore
,
hath
shewed
the
high
account
that
he
made
of
her
;
So
high
that
he
thought
it
worth
his
taking
the
like
nature
in
the
forme
of
a
servant
,
and
suffering
death
with
the
extremity
of
paine
and
ignominy
,
that
he
might
recover
and
save
her
when
she
had
lost
herselfe
.
The
soul
being
of
such
an
excellent
nature
,
and
after
her
decayes
by
sinne
restored
to
her
primitive
excellency
by
grace
,
is
a
rich
possession
to
herselfe
,
when
God
gives
us
the
wisedome
to
obey
that
evangelical
and
truly
Philosophical
precept
of
Christ
,
Luk.
21.19
.
In
your
patience
possesse
your
soules
;
not
giving
leave
to
the
impatience
of
cupidity
and
feare
to
steal
that
possession
from
us
.
But
the
soul
never
hath
the
right
possession
of
herselfe
,
till
she
have
the
possession
of
God
.
To
possesse
God
and
to
possesse
our
soul
is
all
one
,
for
the
spirit
cannot
be
free
,
nor
happy
,
nor
his
owne
,
but
by
his
union
with
his
original
Being
,
whereby
God
and
the
soul
have
a
mutual
possession
one
of
another
;
A
blessed
union
begun
in
earth
by
grace
,
and
perfected
in
heaven
by
glory
.
The
contrary
state
which
is
to
be
separated
from
God
is
the
perdition
of
a
man
,
and
the
extremity
of
bondage
,
want
,
and
misery
.
Here
to
undertake
an
exact
anatomy
of
the
soul
would
be
besides
my
theame
,
and
more
yet
beyond
the
possibility
of
right
performance
.
For
as
the
eye
cannot
see
it selfe
,
the
spirit
of
man
cannot
looke
into
his
owne
composure
;
and
in
all
the
Philosophical
discourses
upon
that
subject
,
I
finde
nothing
but
conjectural
.
It
is
more
profitable
and
easy
to
learne
the
right
government
then
the
natural
structure
of
the
soul
.
It
is
part
of
the
knowledge
of
the
soul
,
to
know
that
she
cannot
be
known
;
and
that
her
incomprehensiblenesse
is
a
lineament
of
her
Creatours
image
.
The
spirit
of
man
is
more
quick
and
stirring
then
clearsighted
,
and
many
times
is
like
a
Faulcon
that
flyeth
up
with
his
hood
on
.
He
hath
a
good
wing
,
but
he
is
hood
winkt
.
How
many
wits
take
a
high
flight
and
know
not
where
they
be
?
And
where
shall
you
finde
one
that
understands
thoroughly
the
matter
that
he
speakes
of
?
The
Authors
that
write
of
all
animals
and
plants
,
understand
not
the
nature
of
a
caterpiller
or
a
lettice
,
how
then
shall
they
understand
the
nature
of
intellectual
substances
?
Certainly
all
our
Philosophy
of
the
nature
of
things
is
but
seeking
and
guessing
.
Job
8.9
.
We
are
but
of
yesterday
and
know
nothing
,
because
our
dayes
upon
earth
are
as
a
shadow
,
saith
Bildad
.
Our
life
is
a
shadow
because
it
is
transitory
,
but
more
because
it
is
dark
.
The
Earth
where
we
live
is
inwrapt
in
clouds
,
and
our
soul
in
ignorance
as
long
as
we
live
upon
earth
;
and
yet
we
are
as
resolute
and
affirmative
in
our
Opinions
as
if
we
had
pitcht
our
Tabernacle
in
the
Sunne
:
We
could
not
speak
with
more
authority
if
we
were
possest
,
as
God
is
,
with
the
original
Idea's
and
the
very
being
of
things
.
A
wise
and
moderate
man
will
not
be
carryed
away
by
that
presumption
,
neither
of
others
nor
his
owne
,
but
with
humility
will
acknowledge
the
blind
and
rash
nature
of
the
spirit
of
man
,
that
knoweth
nothing
and
determines
of
all
things
,
that
undertakes
all
and
brings
nothing
to
an
end
.
Pure
truth
and
full
wisedome
lyeth
in
the
bosome
of
the
Father
of
lights
:
Our
soules
are
little
,
unclean
,
narrowmouthed
vessels
,
uncapable
to
receive
it
but
by
smal
drops
,
&
that
little
we
receive
we
taint
by
our
uncleanness
.
In
our
soul
we
conceive
two
intellectual
faculties
,
the
understanding
and
the
will
;
In
the
understanding
three
,
imagination
,
memory
,
and
judgement
.
Imagination
is
that
which
makes
all
the
noise
,
entreth
every
where
,
inventeth
,
reasoneth
,
and
is
alwayes
in
action
.
To
it
we
owe
all
the
ingenious
productions
of
eloquence
and
subtility
.
It
s
the
inventor
of
arts
and
sciences
,
the
learner
and
polisher
of
inventions
.
It
is
of
great
service
,
and
gives
great
content
,
being
well
managed
,
and
employed
in
good
things
.
The
office
of
imagination
being
to
transforme
itselfe
into
the
things
that
it
takes
for
objects
:
it
is
transformed
into
God
when
it
applyes
itselfe
unto
God
,
and
is
transformed
into
the
Father
of
all
evil
,
when
it
applyeth
itselfe
unto
evill
.
Memory
is
the
Exchequer
of
the
soul
,
keeping
that
which
the
imagination
and
judgement
commit
to
her
trust
.
In
the
primitive
ages
when
the
world
stood
in
need
of
inventions
,
a
quick
&
fertile
imagination
made
able
men
.
But
in
these
last
ages
,
a
well
furnisht
memory
makes
a
rich
and
a
full
mind
;
so
she
be
not
destitute
of
the
two
other
faculties
.
In
vaine
doth
the
imagination
invent
and
collect
industriously
,
and
the
judgement
prudently
determine
,
if
the
memory
be
not
a
faithful
keeper
of
the
inventions
of
the
one
,
and
the
determinations
of
the
other
,
and
together
a
ready
prompter
at
need
of
that
she
hath
in
keeping
.
It
is
memory
that
keepes
this
good
treasure
of
which
the
Lord
Jesus
speakes
,
Matth.
12.35
.
A
good
man
out
of
the
good
treasure
of
the
heart
bringeth
forth
good
things
.
But
she
keepes
evill
as
well
as
good
,
and
often
more
firmly
then
good
.
An
evill
man
out
of
the
evill
treasure
,
of
his
heart
brings
forth
evill
things
.
Of
her
nature
she
is
indifferent
to
good
and
evill
,
as
a
paper
to
write
what
one
will
upon
and
a
chest
that
will
keep
,
any
thing
.
According
to
the
things
that
are
put
into
that
chest
,
it
is
either
a
cabinet
that
keepes
jewels
,
or
a
sink
that
receives
ordure
.
If
we
will
have
the
right
use
&
content
of
our
memory
,
we
must
furnish
her
with
good
and
holy
things
,
that
she
may
alwayes
prompt
matter
to
our
minde
,
to
commune
with
God
,
&
to
direct
and
comfort
ourselves
.
For
when
she
is
fraught
with
evill
and
vaine
matter
,
she
will
thrust
evill
and
vaine
things
upon
us
,
when
the
occasion
and
our
owne
minde
calls
for
things
good
and
serious
,
as
an
idle
servant
that
brings
his
Master
a
pare
of
cards
when
he
calls
for
a
Book
of
devotion
.
Many
times
we
heartily
desire
that
we
could
forget
certain
things
,
which
our
memory
importunately
sets
before
us
on
all
occasions
.
Judgement
is
the
noblest
part
of
the
soul
,
the
Chiefe
Justice
determining
what
the
imagination
discusseth
,
and
the
memory
registreth
.
Imagination
makes
witty
men
,
memory
learned
men
,
but
the
Judgement
makes
wise
men
.
The
wise
man
is
he
that
judgeth
aright
,
not
he
that
discourseth
finely
,
nor
he
that
learneth
well
by
heart
.
For
the
strength
of
the
several
faculties
the
natural
temper
of
the
braines
doth
much
,
but
study
perfecteth
them
,
the
judgement
especially
;
for
some
have
made
themselves
a
judgement
by
use
and
experience
,
who
had
none
in
a
manner
by
nature
.
Of
these
three
faculties
,
the
Imagination
,
which
is
the
seat
of
wit
and
invention
,
hath
a
neerer
kindred
with
judgement
,
then
memory
with
either
;
for
wit
will
ripen
into
judgement
,
&
in
distracted
braines
both
are
imbezelled
together
,
while
memory
remaines
entire
.
It
is
ordinary
to
see
dull
fooles
have
a
great
memory
.
And
it
is
credible
that
the
largenesse
of
the
memory
(
especially
when
it
is
streacht
with
overmuch
learning
)
lesseneth
the
two
other
faculties
;
as
in
three
roomes
of
a
floore
,
if
the
one
be
made
very
wide
the
two
others
must
of
necessity
be
little
.
The
Judgement
calls
all
things
before
his
tribunal
,
and
examines
them
upon
two
points
,
whether
they
be
true
or
false
,
good
or
evill
.
There
he
stayes
,
when
the
subject
requires
contemplation
onely
;
but
when
it
requires
action
,
then
the
determination
of
the
judgement
makes
the
will
to
move
towards
that
which
the
judgement
hath
pronounced
to
be
true
and
good
;
for
to
move
towards
that
which
we
judge
to
be
false
or
evill
,
we
cannot
.
For
although
our
will
follow
many
times
false
and
evill
objects
,
the
judgment
alwayes
considers
them
to
be
true
and
good
,
in
some
respect
;
Neither
would
our
will
so
much
as
bend
towards
any
object
,
unlesse
our
judgement
did
before
warrant
it
to
us
,
true
and
good
.
Truth
and
falshood
have
their
springs
without
us
:
But
moral
good
and
evill
,
as
farre
as
they
concerne
our
innocency
and
guiltinesse
,
have
their
springs
within
us
;
and
both
spring
from
our
judgment
,
to
which
we
must
atribute
what
is
ascribed
to
the
heart
by
Solomon
(
in
whose
tongue
one
word
signifies
both
.
)
Prov.
4.23
.
Keepe
thy
heart
with
all
diligence
,
for
out
of
it
are
the
issues
of
life
.
Herein
then
lyeth
wisedome
,
the
worker
and
keeper
of
contentment
of
mind
,
to
give
a
sound
judgement
of
objects
,
and
thereupon
to
give
good
counsell
to
the
will
for
embracing
that
which
is
good
,
and
resisting
all
oppositions
to
it
by
the
armes
of
righteousnesse
on
the
right
hand
and
on
the
left
,
so
that
the
soul
,
as
a
well
balasted
and
a
well
guided
ship
,
cuts
her
way
through
the
waves
,
and
makes
use
of
all
winds
to
steere
her
course
to
the
haven
of
salvation
and
Gods
glory
,
possessing
calme
within
,
among
the
stormes
abroad
.
But
for
that
wise
and
blessed
temper
,
there
is
need
of
a
higher
wisedome
then
the
strength
of
Nature
and
the
precepts
of
Philosophy
can
afford
to
the
judgement
.
By
the
Judgement
,
men
are
wise
;
but
by
the
Will
,
they
are
good
.
Wisedome
and
goodnesse
alwayes
go
together
;
when
they
go
asunder
,
they
are
not
worthy
of
their
name
.
For
that
man
is
not
wise
that
instructeth
not
himselfe
to
be
good
;
and
that
man
is
not
good
that
doeth
good
actions
,
not
out
of
wisedome
and
knowledge
,
but
out
of
superstition
or
custome
.
The
chiefe
vertue
of
the
understanding
is
the
knowledge
of
God
,
and
the
chiefe
vertue
of
the
Will
is
his
Love
.
These
two
vertues
comprehend
all
others
,
and
help
one
another
.
They
joyntly
give
tranquillity
and
content
to
the
soul
,
when
we
exercise
our selves
in
the
knowledge
of
God
,
because
we
love
him
;
and
when
we
love
and
obey
him
,
because
we
know
him
to
be
most
good
,
most
wise
,
most
perfect
,
and
most
worthy
to
be
loved
and
obeyed
.
The
right
bent
and
true
perfection
of
the
will
man
is
an
entire
concurrence
with
the
will
of
God
in
all
things
,
both
to
execute
the
will
of
his
command
and
undergo
the
will
of
his
decree
;
in
both
walking
so
unanimously
with
God
,
that
man
have
no
other
will
but
God's
.
He
that
hath
thus
transformed
his
will
into
Gods
will
,
possesseth
a
quiet
and
contented
mind
.
For
when
we
will
alwayes
what
God
willes
,
our
will
is
alwayes
done
.
The
will
is
the
reasonable
appetite
of
the
soul
;
besides
which
there
is
in
the
soul
joyned
with
the
body
an
appetite
halfe
reasonable
and
halfe
seusitive
which
comprehends
all
the
Passions
,
some
of
which
have
more
of
the
reasonable
,
some
more
of
the
sensitive
part
,
according
as
they
stick
more
or
lesse
to
the
matter
.
They
must
be
the
subject
of
the
next
Book
.
CHAP.
XVIII
.
Of
the
Ornaments
acquisite
of
the
understanding
.
WE
are
so
blind
at
home
that
we
know
less
our
natural
then
our
acquisite
goods
:
Yea
without
acquisite
goods
we
are
little
sensible
of
the
natural
goods
of
the
soul
.
The
natural
Ornaments
of
the
Understanding
,
quicknesse
of
wit
,
fidelity
of
memory
,
and
solidity
of
judgement
are
seene
onely
in
the
acquisitions
made
by
study
&
use
,
for
they
that
trade
not
with
that
patrimony
of
Nature
,
lose
most
part
of
it
and
differ
little
from
beasts
.
The
acquisitions
of
the
understanding
may
be
reduced
to
these
two
heads
;
Science
,
and
Prudence
.
Science
is
the
husbandry
of
the
soul
,
a
field
whose
vertue
is
never
knowne
till
it
be
husbanded
.
Prudence
is
above
Science
in
dignity
,
but
Science
precedeth
Prudence
in
order
,
as
the
meanes
go
before
the
end
.
This
position
that
prudence
is
the
end
,
and
sciences
are
the
meanes
,
gives
the
true
light
to
choose
those
sciences
that
deserve
a
ferious
study
.
Sciences
are
multiplyed
to
a
great
number
,
and
growne
to
a
goodly
perfection
in
this
Westerne
world
.
They
have
their
several
uses
and
beauties
.
But
because
it
is
impossible
to
entertaine
them
all
,
the
prentiship
being
long
and
life
short
,
those
especially
should
be
followed
which
are
wayes
to
true
Prudence
,
teaching
men
to
live
well
and
dye
well
.
It
is
the
Learning
,
so
much
recommended
by
Solomon
,
Prov.
4.13
.
Take
fast
hold
of
instruction
,
let
her
not
go
,
keepe
her
,
for
she
is
thy
life
.
Of
those
that
court
learning
some
do
it
out
of
necessity
,
to
get
their
living
;
They
choose
sciences
as
they
do
their
wives
,
those
that
are
fittest
for
housekeeping
.
Others
that
have
wealth
and
leisure
,
choose
sciences
as
they
choose
their
Mistresses
,
the
fairest
and
most
recreative
.
But
of
sciences
as
of
women
,
the
most
recreative
are
not
alwayes
the
most
honest
;
as
all
sciences
that
are
buzy
about
predictions
for
the
future
.
Of
humane
sciences
the
most
part
hath
more
luster
then
price
:
Learning
in
tongues
is
a
fine
Ornament
,
and
of
great
use
,
yet
not
answerable
to
the
labour
and
time
that
it
stands
in
.
When
we
have
learned
to
name
heaven
and
earth
five
or
sixe
several
wayes
,
we
know
their
natures
never
the
better
for
that
.
A
wiseman
will
rather
seeke
the
use
then
the
luster
of
languages
.
And
for
his
owne
use
he
ought
not
to
deny
to
himselfe
that
innocent
delight
to
be
able
to
relish
the
eloquence
of
the
tongues
,
which
with
great
reason
have
the
vogue
among
the
learned
;
there
being
nothing
that
doth
more
sweeten
and
polish
the
mind
then
good
matter
clad
with
a
style
simple
and
elegant
,
like
a
smooth
and
well
coloured
skin
laid
over
strong
brawny
limbes
.
There
are
studies
that
have
little
luster
and
lesse
price
,
and
yet
by
their
severe
garbe
go
for
wise
and
serious
.
Such
is
Schoole-philosophy
which
for
three
or
foure
hundred
yeares
hath
reigned
in
our
Universities
,
and
roughcast
Divinity
with
barbarous
termes
and
crabbed
distinctions
.
For
as
if
Schoolemen
would
outdoe
Pilates
souldiers
that
crowned
the
head
of
our
Saviour
with
thornes
,
they
have
habited
his
doctrine
with
thornes
all
about
from
top
to
toe
,
so
thick
that
themselves
can
hardly
see
the
day
thorough
.
The
writings
of
Schoolemen
are
like
Labyrinths
,
which
in
a
little
peece
of
ground
have
a
very
long
and
intricate
way
.
For
the
learning
of
those
ages
being
confined
within
a
short
compasse
,
those
resolute
and
irrefragable
Doctors
(
for
so
they
style
one
another
)
not
being
able
to
travel
farre
,
and
yet
eager
of
going
,
did
but
turne
and
wind
within
their
narrow
limits
,
and
crost
a
thousand
times
the
same
way
.
It
is
scarce
credible
how
little
there
is
to
learne
in
all
that
huge
masse
of
harsh
subtility
.
It
is
true
indeed
that
in
all
studies
of
men
there
is
vanity
,
and
the
learning
that
succeeded
that
rusty
learning
hath
a
merryer
vanity
.
But
since
it
is
so
,
that
there
is
vainity
in
both
,
give
me
rather
a
faire
and
smooth
vanity
then
a
grimme
and
rugged
.
Si
nugae
,
saltem
sint
canorae
.
Serious
fooles
are
the
most
troublesome
.
Arts
that
regard
the
civil
good
are
of
so
much
price
as
they
bring
utility
to
the
publique
,
and
benefit
to
the
professors
.
Every
one
must
get
skill
enough
in
his
art
to
be
usefull
for
society
,
and
to
live
in
the
world
.
But
there
are
some
sciences
,
which
,
though
especially
profest
by
some
,
belong
alike
to
all
,
and
regard
the
profession
of
man
as
he
is
man
.
For
God
hath
created
and
placed
us
in
the
world
to
learne
three
things
;
How
the
world
is
made
,
What
the
world
doeth
,
And
what
we
must
do
in
the
world
.
How
the
world
is
made
,
we
learne
by
natural
Philosophy
,
the
Sphere
and
Cosmography
.
What
the
world
doth
,
we
learne
by
Histories
.
What
must
be
done
in
the
world
we
learne
out
of
Ethicks
and
Politiques
and
especially
out
of
Divinity
.
These
Sciences
are
beneficial
and
delightful
;
and
to
be
altogether
ignorant
of
these
,
is
to
live
in
the
world
not
knowing
for
what
.
A
prudent
man
will
pick
out
of
these
what
is
most
fit
for
his
principal
end
,
which
is
to
glorifie
God
,
informe
his
judgement
,
order
his
life
,
and
content
himselfe
.
All
the
Learning
that
we
lay
up
must
end
in
Prudence
.
Wherefore
those
studies
that
forme
the
judgement
,
must
be
more
carefully
tended
then
those
that
exercise
the
imagination
.
Mathematical
sciences
are
admirable
,
but
this
they
have
,
that
they
take
off
the
mind
from
matters
of
judgement
and
prudence
,
and
fixe
it
altogether
upon
quantity
and
material
proportion
.
Prudence
is
the
guide
of
all
vertues
,
and
marcheth
before
to
give
them
light
.
Yea
she
comprehends
them
all
,
for
nothing
is
ill
done
but
for
want
of
prudence
,
and
the
great
prudence
is
to
be
religious
,
just
,
constant
,
and
temperate
.
Nullum
numen
abest
,
si
sit
prudentia
.
Solomon
giving
such
an
expresse
charge
and
so
often
repeated
,
to
get
prudence
,
thereby
recommendeth
all
vertues
,
and
above
all
,
the
feare
of
God
which
is
the
beginning
of
wisdome
.
Prudence
is
that
eye
which
the
Lord
Jesus
calls
the
light
of
the
body
,
Matth.
6.22
.
that
is
the
conduct
of
life
.
And
whereas
virtues
consist
in
keeping
a
just
temper
betweene
extreames
,
they
owe
that
skill
unto
prudence
,
for
unto
it
belongs
the
ordering
and
disposition
of
things
.
Prudence
sheweth
what
is
requisite
for
every
vertue
.
Prudence
governs
all
the
free
actions
of
life
.
My
end
here
is
to
know
the
price
,
not
to
give
the
rules
of
prudence
:
But
those
Authors
cannot
be
excused
,
that
have
set
out
treatises
of
prudence
,
without
giving
any
counsel
for
the
direction
of
a
mans
behaviour
in
publique
or
private
occurrences
,
but
onely
definitions
expounded
at
large
,
divisions
,
and
disputations
whether
it
be
a
vertue
moral
or
intellectual
,
contemplative
or
practical
,
Whether
the
actus
elicitus
of
prudence
be
to
know
or
to
will
,
and
what
difference
there
is
betweene
acting
and
doing
.
Goodly
instructions
to
forme
a
Councellor
of
State
,
and
to
underprop
a
tottering
Commonwealth
.
Could
these
Doctors
have
done
worse
for
themselves
,
if
they
had
undertaken
to
justifye
the
ordinary
reproach
against
learning
,
that
prudence
lyeth
out
of
the
circuit
of
Schollership
,
and
that
it
is
incompatible
with
learning
?
This
they
justifye
more
yet
,
when
they
passe
from
contemplation
to
practise
.
For
,
in
Councel
,
though
but
a
meane
corporation
,
tradesmen
many
times
will
speake
more
pertinently
thet
great
Scholars
.
Of
this
the
fault
lyeth
not
in
Learning
,
which
is
the
right
way
to
Prudence
,
but
in
not
choosing
the
right
learning
for
prudence
,
and
applying
ones
mind
to
other
things
:
For
neither
Transcendents
nor
Modals
,
not
Hesychius
nor
Suidas
,
nor
Apogees
nor
Excentriques
teach
a
man
wisedome
.
It
were
a
wonder
if
they
that
never
learned
wisedom
,
understood
it
:
There
are
two
wayes
to
get
it
,
Science
and
Experience
.
These
men
have
neither
,
that
have
spent
all
their
study
about
Syllogisms
or
Horoscopes
.
But
take
me
a
Scholler
that
hath
made
prudence
his
study
,
and
bent
all
his
learning
to
that
marke
,
seeking
it
first
in
Gods
Book
,
the
spring
of
all
wisedome
,
then
in
the
writings
of
wisemen
both
antient
and
late
,
and
in
history
which
is
the
Mistriss
of
life
;
Let
him
study
men
and
business
,
as
well
as
Bookes
.
Let
him
converse
with
the
wisest
and
best
versed
in
the
world
,
and
consummate
himselfe
in
experience
.
When
such
a
man
shall
speake
in
a
Councell
of
State
among
unlearned
men
,
it
will
appeare
how
rash
and
injurious
that
sentence
is
,
that
learning
and
prudence
are
incompatible
;
and
how
farre
the
learned
go
beyond
the
ignorant
for
deepe
insight
into
businesses
,
and
healing
or
preventing
publique
evills
.
Because
we
seek
here
the
just
price
of
things
,
we
must
not
attribute
too
much
unto
Science
and
Prudence
.
These
two
together
make
a
goodly
match
:
By
knowledge
and
and
wisedome
a
man
differeth
from
a
beast
.
But
both
are
subject
unto
vanity
.
For
knowledge
,
take
the
verdict
of
two
the
most
learned
of
all
the
Canonical
writers
,
Solomon
and
St.
Paul
.
The
first
will
tell
you
He
that
increaseth
knowledge
,
increaseth
sorrow
.
Eccl.
1.18
.
The
other
,
Knowledge
puffeth
up
.
1
Cor
8.1
.
Sorrow
&
pride
are
the
ordinary
effects
of
Learning
,
but
when
it
meets
with
a
strong
and
meek
spirit
upheld
with
Gods
grace
.
Pride
will
easily
get
into
those
that
have
some
,
but
little
learning
;
for
it
is
a
point
of
ignorance
for
one
to
think
he
is
learned
when
he
is
not
.
But
when
we
are
advanced
in
learning
,
we
learne
that
we
know
nothing
,
and
discover
the
uncertainty
of
sciences
;
that
they
performe
not
what
they
promise
,
that
new
writers
give
the
lye
to
the
old
,
Eccl.
12.12
.
that
of
making
many
Bookes
there
is
no
end
,
and
much
study
is
a
wearinesse
of
the
flesh
.
A
wise
man
that
will
reape
from
learning
utility
and
content
,
must
expect
no
more
of
it
then
it
can
afford
.
He
will
deale
with
learning
as
with
money
,
he
will
not
be
a
servant
to
it
,
but
make
it
his
Servant
.
When
he
is
past
the
drudgery
of
the
Schoole
,
he
will
(
if
he
can
)
make
his
study
his
pastime
,
not
his
taske
.
Prudence
is
no
lesse
subject
to
vanity
then
Learning
,
but
rather
hath
more
uncertainty
.
For
sciences
have
certain
objects
,
since
they
consider
universals
,
which
are
alwayes
the
same
,
what
change
soever
happen
in
the
particulars
.
But
prudence
,
having
no
object
but
particular
things
casual
and
uncertaine
,
cannot
have
but
an
uncertaine
seat
upon
such
an
unstayed
bottome
,
for
though
there
be
generall
rules
of
prudence
,
they
must
continually
be
bowed
and
made
longer
or
shorter
according
to
the
accidents
and
circumstances
;
which
being
every
where
different
require
also
every
where
a
different
manner
of
conduct
.
After
a
wise
deliberation
&
an
industrions
managing
of
a
businesse
,
an
unfortunate
end
many
times
will
follow
.
How
oft
hath
the
most
mature
prudence
bin
overcome
by
folly
and
precipitate
rashnesse
?
Of
which
the
principal
cause
is
the
provocation
of
Gods
jealousy
by
humane
wisedome
,
when
it
grows
to
presumption
.
Isa.
24.15
.
Woe
unto
them
that
seeke
deep
to
hide
their
counsell
from
the
Lord
,
and
their
workes
are
in
the
dark
,
and
they
say
,
Who
seeth
us
?
and
who
knowes
us
?
For
God
who
is
called
onely
wise
by
St.
Paul
,
Rom.
16.27
.
for
which
he
will
have
him
to
be
glorifyed
for
ever
,
is
highly
offended
when
any
pretends
to
share
in
that
title
which
is
his
onely
,
and
takes
a
delight
to
blow
upon
projects
made
up
with
great
art
,
to
shew
to
the
wise
of
the
world
that
they
are
but
fooles
.
To
judge
wisely
of
the
businesses
of
the
world
,
we
should
see
the
wheels
&
inward
motions
of
them
,
but
they
are
hidden
from
us
.
We
can
hardly
pry
into
the
counsels
of
men
,
how
can
we
penetrate
into
the
Decrees
of
God
,
those
great
and
secret
motions
lockt
up
in
the
closet
of
his
wise
providence
?
In
the
greatest
revolution
of
our
age
,
we
are
eyewitnesses
how
the
wisest
counsels
of
a
party
have
alwayes
turned
to
their
ruine
,
and
the
faults
of
State
on
the
contrary
party
have
alwayes
bin
fortunate
.
To
one
side
prudence
and
imprudence
have
bin
alike
pernicious
.
To
the
other
prudence
and
imprudence
have
bin
alike
advantageous
.
Let
us
looke
up
to
God
whose
wayes
are
not
our
wayes
,
and
his
thoughts
are
not
our
thoughts
,
and
against
whose
will
no
strength
and
no
counsel
will
hold
.
The
future
being
to
us
a
dark
empty
space
where
we
see
nothing
,
no
wonder
that
humane
prudence
seldome
hits
right
in
her
forecast
for
the
future
.
The
prudent
man
hath
as
much
advantage
over
the
imprudent
as
one
that
hath
good
eyes
over
a
blind-man
,
but
when
both
are
in
the
darke
one
seeth
no
more
then
the
other
.
Many
future
events
are
as
dark
to
the
wise
,
as
to
the
unwise
.
And
when
wisedome
is
most
cleare
sighted
,
it
can
but
regulate
the
counsels
,
but
cannot
dispose
of
the
events
.
The
wiseman
hath
this
benefit
of
his
wisedome
,
that
if
his
counsels
succeed
well
he
can
make
good
use
of
prosperity
:
And
if
his
good
counsels
have
an
unhappy
successe
,
either
he
declines
the
blow
,
or
gets
a
lenitive
to
it
by
prudence
and
patience
;
or
he
makes
advantage
of
it
for
some
good
;
and
which
way
soever
the
staffe
fall
,
he
never
repents
of
a
good
counsell
.
Of
all
the
acquisite
endowments
of
the
understanding
Prudence
is
the
best
,
therefore
beyond
all
comparison
more
precious
then
all
the
goods
of
body
and
fortune
:
But
together
let
us
acknowledge
that
it
hath
a
short
sight
,
and
a
tottering
bottome
.
Wherefore
the
great
precept
of
wisedome
,
is
,
to
mistrust
our
wisedome
and
repose
ourselves
upon
Gods
wisedome
and
love
.
Let
our
prudence
depend
altogether
upon
his
providence
.
It
is
a
great
abatement
of
the
price
of
humane
prudence
that
death
cuts
it
off
with
the
thred
of
life
.
Eccl.
2.17
.
This
was
a
cause
why
Solomon
hated
life
,
even
because
the
wiseman
dyeth
as
the
foole
.
Yet
had
he
wisely
pondred
the
matter
before
ver.
13.
I
saw
that
wisedome
excelleth
folly
as
farre
as
light
excelleth
darknesse
:
The
wisemans
eyes
are
in
his
head
,
but
the
foole
walketh
in
darknesse
:
but
I
perceived
also
that
one
event
happenth
to
them
all
.
It
is
enough
to
disdaine
the
vanity
of
life
,
and
of
human
wisedome
better
then
life
,
to
see
a
great
Statesman
that
made
a
Kingdom
to
flourish
and
the
neighboring
States
to
tremble
,
to
be
cut
off
in
the
midst
of
his
high
enterprises
and
deep
counsels
,
all
which
dye
with
him
.
Psal.
46.4
.
His
breath
goeth
forth
,
he
returneth
to
his
earth
,
in
that
very
day
his
thoughts
perish
.
That
plotting
braines
from
whose
resolution
the
fortune
of
an
empire
depended
shall
breed
wormes
and
toades
.
And
truly
it
should
be
unreasonable
that
this
kind
of
prudence
which
hath
no
object
but
worldly
and
perishable
,
should
remaine
permanent
.
But
it
is
very
consonant
to
reason
that
a
higher
prudence
which
applyeth
itselfe
to
permanent
things
,
remaine
permanent
.
It
is
that
permanent
wisedome
which
our
Saviour
recommends
unto
us
,
Luke
12.33
.
Provide
yourselves
baggs
which
waxe
not
old
,
a
treasure
in
the
heavens
that
faileth
not
.
It
is
that
wisedome
which
Solomon
calls
a
tree
of
life
to
them
that
lay
hold
on
her
,
because
she
lives
after
death
,
and
makes
the
soul
live
for
ever
.
Judge
you
of
the
price
of
these
two
sorts
of
wisedomes
;
the
one
that
perisheth
,
and
many
times
makes
men
perish
;
the
other
that
endureth
for
ever
,
and
will
certainly
make
them
that
embrace
her
,
eternally
blessed
.
CHAP.
XIX
.
Of
the
acquisite
Ornaments
of
the
Will
.
THe
end
of
the
instruction
of
the
Understanding
is
the
ruling
and
ordering
of
the
Will
in
a
constant
goodnesse
,
so
much
better
then
science
and
prudence
,
as
the
end
is
better
then
the
meanes
;
unlesse
by
prudence
we
understand
that
wisedome
which
is
employed
about
mans
duty
to
God
,
and
comprehends
all
vertues
;
for
as
in
God
all
vertues
are
but
one
,
which
is
his
Being
;
likewise
when
we
take
vertues
in
a
divine
sense
one
vertue
comprehends
many
,
as
having
some
participation
with
the
divine
nature
.
Commonly
by
vertue
we
understand
uprightnesse
of
the
will
,
because
without
it
the
vertues
of
the
understanding
,
science
,
intelligence
,
and
prudence
,
deserve
not
to
be
called
vertues
,
and
the
more
able
they
are
,
the
more
pernicious
.
Vertue
of
all
acquisitions
is
the
most
precious
;
without
it
the
goods
of
body
and
fortune
become
evills
,
serving
only
to
make
a
man
guilty
and
miserable
;
for
then
the
goods
of
the
body
give
the
faculty
,
and
the
goods
of
fortune
give
the
opportunity
to
do
evill
;
but
without
them
Vertue
alone
is
good
,
and
fetcheth
good
even
out
of
evill
.
By
vertue
man
is
made
like
God
who
is
the
originall
vertue
.
Vertue
gives
glory
to
God
,
utility
to
the
publique
,
tranquillity
and
joy
to
the
conscience
,
reliefe
to
some
,
counsell
to
others
,
example
to
all
.
Vertue
is
respected
of
all
,
even
of
them
that
envy
it
.
They
that
love
not
the
reality
of
vertue
,
yet
study
to
get
the
name
of
it
,
and
to
put
upon
their
false
coyne
the
stamp
of
vertue
.
All
the
hypocrisie
in
the
world
is
an
homage
that
Vice
payeth
unto
Vertue
.
A
vertuous
man
may
be
stript
of
his
estate
by
his
enemies
,
but
of
his
vertue
he
cannot
.
Because
he
keepes
it
,
he
is
alwayes
rich
.
Vertue
strengthneth
him
in
adversity
,
moderates
him
in
prosperity
,
guides
him
in
society
,
entertaines
him
in
his
solitarinesse
,
adviseth
him
in
his
doubts
,
supports
him
in
his
weaknesse
,
keeps
him
company
in
his
journeyes
by
sea
and
land
.
If
his
ship
sink
,
vertue
sinkes
not
;
and
he
whether
living
or
dying
saveth
it
and
himselfe
.
By
vertue
he
feares
neither
life
nor
death
,
looking
upon
both
with
an
equal
eye
,
yet
aspiring
to
depart
and
to
be
with
Christ
;
but
bearing
patiently
the
delay
of
his
departure
,
because
he
is
already
with
Christ
by
a
lively
hope
.
Vertue
steering
the
soule
makes
it
take
a
streight
and
safe
course
to
heaven
,
and
there
abides
with
him
eternally
,
for
vertue
as
well
as
glory
is
that
treasure
in
heaven
,
where
neither
the
moth
nor
the
rust
corrupt
,
and
where
theeves
do
not
breake
thorough
and
steale
.
Math.
6.
Philosophy
considereth
three
vertues
in
the
wil
,
Justice
,
Fortitude
,
and
Temperance
,
excellent
vertues
,
the
first
especially
,
which
in
effect
containes
the
two
others
;
for
it
is
the
right
temper
of
the
will
,
not
drawne
aside
from
the
integrity
of
a
good
conscience
,
either
by
oppositions
of
adversity
against
which
fortitude
stands
fast
,
or
by
allurements
of
prosperity
from
which
temperance
witholds
the
appetite
.
Good
conscience
(
of
which
we
have
spoken
in
the
first
Booke
)
is
nothing
else
but
justice
.
For
these
vertues
wherein
mans
duty
and
happinesse
consisteth
it
were
hard
to
find
Elogies
equal
to
their
worth
.
But
there
is
great
diffecence
between
the
excellency
of
Vertue
in
it self
,
and
such
vertue
as
is
found
among
men
.
The
exactest
justice
that
man
is
capable
of
,
is
defective
and
infected
with
sinne
.
All
our
righteousnesses
are
as
the
defiled
cloath
.
Wherefore
the
description
of
a
just
counterpoise
of
the
will
,
never
swarving
either
on
the
right
hand
or
the
left
,
never
shaken
from
his
square
cubus
either
by
afflictions
or
temptations
,
is
a
fair
character
fit
to
set
before
our
eyes
,
to
imitate
as
neere
as
we
can
;
as
faire
pictures
,
in
the
sight
of
breeding
women
:
But
truly
such
a
perfect
vertue
subsisteth
not
in
any
subject
under
heaven
.
In
this
world
to
be
just
,
is
only
to
be
somewhat
lesse
evill
then
others
.
If
a
perfect
Justice
cannot
be
establisht
in
the
private
policy
of
a
mans
soul
,
it
is
not
to
be
lookt
for
in
publique
Policies
.
Justice
being
pure
in
her
original
,
becomes
impure
and
maimed
being
kneaded
by
the
weak
and
uncleane
hands
of
men
Job
14.4
.
Who
can
bring
a
cleane
thing
out
of
an
uncleane
?
Of
this
it
were
easy
to
give
instances
out
of
the
formes
of
Justice
,
&
out
of
the
very
Lawes
in
all
States
.
But
it
is
a
point
of
justice
to
respect
her
in
those
hands
to
which
divine
providence
hath
intrusted
her
,
and
to
adde
strength
to
her
weakenesse
by
our
voluntary
deference
.
Man
being
weake
in
justice
,
cannot
but
be
so
in
her
appurtenances
,
fortitude
and
temperance
.
The
highest
point
unto
which
human
precepts
endeavour
to
raise
fortitude
is
to
make
patience
a
remedy
to
evills
remediless
.
But
how
short
the
bravest
men
come
of
that
remedy
in
their
paines
and
griefes
,
daily
experience
sheweth
it
.
The
vulgar
placeth
the
vertue
of
fortitude
in
striking
and
massacring
,
which
is
rather
a
barbarous
inhumanity
;
and
if
it
be
a
vertue
,
tygers
are
more
vertuous
then
men
.
As
for
Temperance
,
her
very
name
sounds
weakenesse
.
For
he
that
is
not
subject
to
be
corrupted
by
evill
suggestions
,
hath
no
need
of
temperance
.
That
man
is
temperat
that
knoweth
how
to
keepe
himselfe
from
himselfe
;
who
therefore
is
naturally
evill
,
and
prone
to
vicious
excesses
:
Wherein
men
are
inferiour
to
beasts
,
which
are
not
tempted
with
covetuousnesse
&
desire
of
superfluities
,
but
keepe
within
the
bounds
of
nature
and
necessity
.
Where
there
is
a
compleat
vertue
,
there
is
neither
fortitude
nor
temperance
;
Therefore
these
are
not
in
God
,
who
is
the
original
vertue
.
He
hath
no
need
of
fortitude
,
for
he
hath
no
danger
to
overcome
;
and
no
use
of
temperance
,
for
he
hath
no
affection
that
need
to
be
restrained
;
whence
it
followes
that
man
also
when
he
is
once
brought
to
his
perfection
of
vertue
which
is
his
full
union
with
God
,
shall
have
neither
fortitude
nor
temperance
,
as
having
no
evill
to
oppose
,
and
no
●upidity
to
represse
.
Justice
is
the
onely
vertue
that
outliveth
the
body
,
and
lives
eternally
with
God
;
not
that
justice
establisht
in
the
Polities
of
the
world
,
for
in
heaven
there
is
neither
selling
nor
contracting
,
which
are
the
subjects
of
communicative
justice
:
And
as
for
the
distributive
,
which
hath
two
offices
,
to
recompence
vertue
&
to
punish
vice
,
humane
justice
exerciseth
but
the
last
;
recompence
is
accounted
an
act
of
grace
,
and
is
rare
:
Whereas
Gods
justice
regardeth
so
much
more
reward
then
punishment
,
as
a
thousand
is
more
then
three
or
foure
,
as
it
is
exprest
in
the
precept
against
Idolatry
.
Exod
20.5
.
and
6.
That
justice
of
good
Christians
which
outliveth
temporall
life
is
the
uprightnesse
of
their
will
,
which
in
the
passage
of
the
soul
to
the
high
seat
of
perfection
will
be
wonderfully
mended
and
sublimated
.
While
the
spirit
liveth
in
the
flesh
,
though
the
will
were
never
disturbed
from
its
uprightnesse
by
the
tumult
of
passions
,
yet
it
could
not
be
raised
to
a
degree
of
uprightnesse
above
the
proportion
of
the
illumination
of
of
the
understanding
.
Now
the
understanding
is
obscured
in
this
world
with
a
mist
of
errour
,
receiving
but
some
few
rayes
of
the
Sun
of
righteousnesse
through
a
cloud
.
I
like
very
well
the
setting
forth
of
a
faire
and
compleat
notion
of
Vertue
,
filling
the
soul
with
joy
;
which
is
not
a
chimera
and
a
fiction
,
for
every
good
soul
must
once
be
really
brought
to
that
perfection
in
his
finall
union
with
God
,
who
is
the
soveraigne
good
of
man
,
the
originall
perfection
,
and
vertue
in
substance
.
But
I
wish
together
,
that
while
we
set
before
the
eyes
of
men
,
a
high
character
of
a
wise
&
vertuous
man
,
compleat
&
happy
in
himselfe
,
we
put
them
in
mind
of
the
fickly
condition
of
mans
soul
,
as
long
as
she
dwels
in
the
flesh
,
that
none
be
deceived
with
those
Idea's
of
imaginary
perfection
which
Pagan
Philosophers
ascribe
to
the
wise
man
living
according
to
nature
.
To
the
Christian
onely
it
becomes
well
to
describe
vertue
in
a
perfect
character
,
2
Pet.
1.4
.
partaker
of
the
divine
nature
,
and
though
it
be
above
his
pitch
,
yet
to
aspire
to
it
;
for
he
knowes
whom
he
hath
beleeved
,
and
where
he
may
get
a
perfection
exceeding
abundantly
above
all
that
he
askes
or
thinkes
according
to
the
power
that
worketh
in
him
,
Ephes.
3.20
.
yea
so
farre
as
to
be
filled
with
all
the
fullnesse
of
God
.
But
in
the
mouth
of
Philosophers
that
expect
no
perfection
but
from
their
own
nature
,
nor
a
longer
duration
of
their
vertue
then
of
their
natural
life
(
and
of
such
men
there
are
more
in
the
world
then
one
would
think
)
those
high
expressions
of
the
greatnesse
and
happinesse
of
a
vertuous
man
are
illegitimate
,
unsuitable
,
and
unbecoming
;
for
either
these
characters
are
true
,
and
then
they
were
not
made
for
them
;
or
they
are
productions
of
a
wild
and
phantasticall
pride
.
Seneca
describing
his
wise
man
saith
,
that
he
cannot
be
shaken
with
any
thing
and
that
he
marcheth
equal
with
God
.
Alas
poore
little
man
!
Do
but
discharge
a
pistol
at
his
eares
,
though
charged
with
powder
only
,
you
shall
see
that
stout
champion
,
which
marcheth
equal
with
God
,
mightily
shaken
and
discomposed
in
his
march
.
There
needs
but
the
sting
of
a
tarantola
to
make
him
skip
and
dance
,
put
his
vertue
out
of
tune
,
and
turne
all
his
Philosophy
upside
downe
.
Another
was
saying
virtute
mea
me
involvo
,
I
wrap
my selfe
about
with
my
vertue
,
as
if
it
had
bin
an
armour
cannon-proofe
and
thunderbolt
proofe
.
Though
it
had
bin
so
,
and
impenetrable
to
temptation
besides
,
yet
it
is
not
impenetrable
to
death
,
for
these
disciples
of
nature
onely
,
pretend
not
to
extend
the
life
of
their
vertue
beyond
the
life
of
nature
.
To
what
purpose
all
those
bravado's
for
a
mortal
vertue
;
that
the
wiseman
is
alwayes
free
,
alwayes
rich
,
alwayes
happy
,
that
he
wants
nothing
because
he
hath
himselfe
,
that
he
is
King
of
the
universe
and
Master
of
fortune
,
that
in
all
conditions
he
is
safe
,
stedfast
,
and
content
,
and
finally
that
he
is
alwayes
in
health
;
but
when
he
hath
got
a
cold
,
as
Horace
jestingly
addeth
.
This
is
stretching
man
beyond
man
.
That
wiseman
after
al
that
flourish
is
a
calamitous
creature
weak
,
needy
,
unstable
,
subject
to
erre
,
to
sinne
,
to
suffer
,
and
in
the
end
to
dye
.
Certainly
if
among
all
the
Philosophical
vertues
humility
and
faith
be
wanting
,
they
serve
but
to
puffe
up
a
man
and
make
him
burst
and
perish
.
Let
us
before
all
things
humble
ourselves
before
God
,
who
is
the
onely
wise
and
righteous
,
mistrusting
ourselves
and
putting
our
trust
in
him
.
Then
let
us
seeke
wisedome
in
his
wisedome
;
and
to
frame
our
spirit
upon
it
let
us
implore
the
assistance
of
his
Spirit
.
After
that
,
moral
vertues
will
become
easy
to
learne
,
and
pleasant
to
practise
.
They
shall
obtaine
a
good
reward
in
heaven
;
and
in
earth
work
their
own
recompence
.
CHAP.
XX.
Of
the
World
and
Life
.
HAving
lookt
within
and
about
us
and
beheld
the
course
of
the
World
in
its
parts
,
let
us
now
behold
it
in
the
great
.
Which
may
be
done
two
wayes
,
Either
in
the
outward
scene
of
mens
actions
,
or
in
the
inward
motions
of
Gods
providence
that
are
visible
to
us
in
some
part
.
In
both
these
respects
the
World
is
incomprehensible
;
in
the
former
for
its
great
variety
and
confusion
,
in
the
latter
for
its
infinite
deepenesse
.
The
outward
face
of
the
world
is
a
stage
of
wickednesse
,
vanity
and
misery
.
Wickednesse
is
universall
;
for
although
in
Policies
there
be
some
face
of
order
and
justice
,
without
which
no
society
can
subsist
;
Yet
if
one
looke
to
the
reality
of
the
actions
and
intentions
of
men
,
the
two
great
trades
of
the
World
are
fraud
and
oppression
.
There
is
a
general
maxime
which
every
man
denyeth
,
and
every
man
(
in
a
manner
)
practiseth
,
That
wisedome
consisteth
in
thriving
by
other
mens
harmes
:
Publique
and
private
contracts
,
bonds
,
sureties
,
and
hostages
,
are
fences
against
that
generall
inclination
,
and
yet
many
times
are
imployed
to
execute
it
.
All
securities
both
by
strength
and
law
are
grounded
upon
that
Opinion
that
none
abstaines
to
do
harme
but
he
that
wants
power
.
In
the
best
composed
States
governed
with
most
integrity
,
particular
interesse
beares
the
sway
,
howsoever
publique
good
be
pretended
.
Wherefore
that
is
the
best
forme
of
State
where
the
more
good
the
Soveraine
Magistrate
doth
to
the
publique
,
the
more
he
advanceth
his
owne
private
interess
.
Rapine
is
the
universal
practise
of
the
World
.
Whole
Nations
live
of
nothing
else
.
Indeed
the
Europeans
follow
it
with
some
outward
reservednesse
.
There
is
no
lesse
wickedness
among
us
then
with
the
Arabians
and
Moores
,
but
there
is
more
hypocrisy
.
We
do
not
robbe
caravans
of
Merchants
,
and
take
no
men
upon
the
Christian
coasts
to
make
them
slaves
,
but
we
suck
out
their
blood
and
marrow
by
quillets
of
law
,
we
overthrow
our
Country
to
build
our
houses
with
the
publique
ruines
.
Phil.
2.21
.
All
seek
their
owne
not
the
things
of
the
Lord
Jesus
.
We
give
indeed
that
respect
to
piety
and
vertue
that
we
will
be
reputed
good
,
but
we
are
afraid
to
be
so
.
Little
scruple
is
made
of
unlawfull
profit
and
pleasure
,
onely
care
is
taken
to
do
ill
feats
with
little
noise
.
The
life
of
the
World
is
a
play
where
every
one
studieth
,
not
to
do
his
duty
really
,
but
to
act
his
part
handsomly
.
I
leave
out
more
notorious
crimes
,
because
they
are
eminent
,
and
set
themselves
out
by
their
infamie
.
To
the
wickednesse
of
the
World
is
joyned
vanity
weakenesse
and
folly
.
For
one
cunning
man
there
is
ten
thousand
Idiots
,
whose
blindnesse
and
rash
credulity
is
a
servant
to
the
covetousness
and
ambition
of
a
few
crafty
dealers
.
And
yet
the
most
crafty
are
not
free
of
the
captivity
of
custom
and
superstition
,
whereby
a
mans
spirit
is
hooded
with
errour
,
and
starts
at
truth
and
good
counsell
.
The
World
is
a
croud
of
giddy
people
justling
one
another
,
A
company
of
blind
people
following
one
another
and
holding
by
the
cloak
them
that
go
next
before
.
If
the
former
fall
,
so
will
the
others
;
and
it
would
be
thought
want
of
civility
to
stand
when
the
guides
are
falling
,
or
to
offer
to
see
when
all
the
company
is
winking
,
and
to
refuse
to
sinne
a
la
mode
.
Youth
is
foolish
,
old
age
is
doting
.
Orators
tell
us
idle
tales
with
much
gravity
.
To
please
the
people
one
must
deceive
them
.
The
vulgar
is
set
in
an
uproare
upon
light
occasions
,
and
for
light
reasons
pacifyed
againe
.
They
leave
the
substance
to
runne
after
the
shaddow
.
Passion
not
reason
makes
them
turne
now
to
evill
now
to
good
;
in
both
the
more
impetuously
,
the
more
weakely
.
They
have
some
good
Opinion
of
vertue
,
and
esteeme
it
by
hearsay
,
till
it
come
neere
,
and
then
they
cannot
abide
it
,
labouring
to
destroy
vertuous
men
,
and
after
they
are
destroyed
esteeming
them
againe
,
and
calling
for
them
when
they
are
no
more
.
Gallants
are
slaves
to
other
mens
Opinions
,
neglecting
the
duty
for
the
ceremony
,
leaving
health
and
conveniency
for
a
conceited
decency
,
living
at
a
venture
,
and
dying
at
randome
.
The
life
of
the
World
is
a
false
game
,
where
there
is
perpetual
justling
out
one
of
another
whether
it
be
at
great
sets
,
when
one
nation
drives
another
away
by
invasion
,
and
one
faction
in
the
State
puts
down
the
contrary
;
or
by
playing
every
one
for
himselfe
,
each
one
catching
what
and
where
he
can
,
whosoever
be
a
loser
by
it
.
Out
of
that
hideous
confusion
a
wofull
misery
must
needs
follow
in
the
world
,
where
for
one
winner
there
are
a
hundred
losers
.
Man
by
nature
is
miserable
,
composed
of
a
sickly
body
,
&
a
spirit
that
is
his
own
tormenter
.
But
as
if
all
that
were
not
enough
,
he
is
destroyed
by
his
owne
kind
.
There
is
but
two
sorts
of
men
in
the
World
,
oppressours
&
oppressed
;
Psal.
74.20
.
The
darke
places
of
the
earth
are
full
of
the
habitations
of
cruelty
,
which
is
also
Solomons
contemplation
.
Eccles.
4.1
.
I
considered
all
the
oppressions
that
are
done
under
the
Sun
,
and
beheld
the
teares
of
such
as
were
opprest
and
they
had
no
comforter
,
and
on
the
side
of
their
oppressors
there
was
power
,
but
they
had
no
comforter
.
Wherefore
I
praised
the
dead
,
which
are
already
dead
,
more
then
the
living
which
are
yet
alive
.
Yea
better
is
he
then
them
both
which
hath
not
yet
bin
,
who
hath
not
seene
the
evill
work
that
is
done
under
the
Sunne
.
This
argument
of
the
wickednesse
vanity
and
misery
of
the
world
is
so
ample
,
so
knowne
,
and
so
well
treated
by
others
that
I
may
excuse
my selfe
of
further
insisting
upon
it
.
All
this
is
but
the
exteriour
face
of
the
world
:
But
the
inward
motions
,
and
the
secret
order
of
Gods
wise
conduct
among
all
that
disorder
,
hath
never
bin
sufficiently
considered
;
though
there
be
enough
to
be
seene
on
the
dyal
of
that
great
clock
to
judge
at
least
of
the
wisedome
of
the
great
workman
,
and
acknowledge
that
there
is
a
deepe
and
divine
art
in
that
hidden
machine
of
the
counsel●●●y
,
of
his
providence
.
A
considering
eye
may
mark
how
both
by
the
concourse
and
the
opposition
of
so
many
free
,
stirring
and
disorderly
agents
certain
orderly
and
unavoydable
events
are
produced
,
determined
in
Gods
eternall
decree
.
How
many
different
ends
and
intentions
which
all
serve
for
Gods
end
.
Yea
though
they
be
evill
,
God
fetcheth
good
from
them
,
&
turnes
them
to
his
glory
.
Wherefore
after
we
have
thoroughly
knowne
the
world
as
wicked
as
it
is
,
weak
,
blind
,
confused
,
&
turbulent
:
yet
let
us
acknowledge
that
all
that
disorder
is
usefull
,
&
that
among
so
much
evill
there
is
nothing
but
doeth
good
.
The
insolency
of
some
serves
to
exercise
the
patience
of
others
and
forme
them
to
vertue
.
Gods
indulgence
powring
plenty
into
the
mouthes
that
blaspheme
him
teacheth
his
children
to
do
good
to
their
enemies
,
and
not
to
be
more
hasty
then
God
to
see
justice
executed
on
the
wicked
.
It
is
a
goodly
study
to
be
a
disciple
of
Gods
providence
.
Consider
how
the
States
of
the
World
are
maintained
by
their
own
diseases
.
France
is
swarming
with
poore
and
vagrants
,
and
idlenesse
is
thought
there
to
be
essential
to
gentile
blood
;
but
hence
it
comes
that
the
King
gets
armies
as
soon
as
the
drum
beats
,
and
is
the
terrour
of
his
enemies
and
support
of
his
friends
,
Whilst
other
States
whose
policy
is
so
provident
as
to
leave
neither
poore
nor
idle
person
among
them
,
are
put
to
hire
souldiers
of
all
nations
with
great
labour
and
cost
,
and
commit
their
safety
to
outlandish
and
uninterressed
souldiers
.
States
as
well
as
wine
have
need
of
some
lees
for
their
perservation
.
Among
the
Turks
,
Muscovites
,
and
Tartars
,
the
tyrannicall
unlimited
power
of
the
Soveraine
and
the
blind
obedience
of
the
people
,
keep
the
State
in
peace
which
otherwise
would
be
torne
with
civil
warres
.
Grosse
stupid
ignorance
keeps
some
nations
in
concord
at
home
;
Whilst
other
nations
by
their
wit
and
learning
are
disquieted
with
endlesse
factions
.
The
savage
and
uncivill
humour
of
some
people
makes
them
considerable
,
and
they
are
respected
of
all
because
they
respect
no
body
.
Many
times
a
State
by
a
forraine
invasion
,
and
by
divisions
at
home
hath
learned
to
know
his
strength
,
and
is
become
warlike
and
formidable
to
his
neighbours
.
The
naturall
want
of
necessary
things
in
a
Country
,
too
little
for
the
many
inhabitants
,
have
caused
the
people
to
traffique
over
all
the
world
,
and
made
the
abundance
of
all
regions
tributary
to
their
vertue
.
Covetousness
penetrates
both
the
Indies
,
and
compasseth
the
world
about
like
the
Sunne
,
to
bring
us
pearles
to
hang
at
the
eares
of
our
Mistresses
,
and
pepper
to
strow
over
our
cucumbers
.
For
that
end
great
companies
of
Merchants
are
associated
,
and
the
fortunes
of
Princes
and
Commonwealthes
are
ventured
in
in
great
Sea-fights
.
But
out
of
that
hazardous
folly
which
certainly
is
a
great
disease
of
the
mind
,
a
great
bulke
of
new
knowledge
in
naturall
things
accreweth
to
the
publique
stock
of
learning
,
and
thereby
a
great
gate
is
open
for
the
propagation
of
the
Gospell
.
So
admirable
is
Gods
providenee
,
who
by
small
weights
setts
great
wheeles
on
going
,
and
makes
use
of
the
vanity
and
unsatiable
greediness
of
men
to
bring
neere
the
remotest
parts
of
the
world
by
the
bond
of
commerce
,
and
advance
his
Kingdome
.
Thus
among
the
giddiness
of
publique
commotions
,
the
iniquity
of
great
actions
,
and
the
vanity
of
their
motives
,
the
wisedome
and
goodnesse
of
the
first
cause
brings
under
his
subjection
,
the
folly
and
the
wickednesse
of
inferiour
agents
.
Rom.
3.17
.
Destruction
and
misery
is
in
their
wayes
and
the
wayes
of
peace
they
have
not
knowne
:
But
they
are
in
Gods
hand
,
who
will
bring
all
to
a
good
end
.
The
reason
why
we
complaine
of
the
badness
of
the
time
is
that
we
see
but
one
peece
of
it
.
But
God
that
beholds
with
one
aspect
the
whole
course
of
time
from
its
spring
in
the
creation
unto
the
mouth
where
that
great
river
disgorgeth
itselfe
into
the
Sea
of
eternity
,
seeth
that
all
which
seemeth
evill
by
parcells
is
good
when
all
parts
are
taken
together
.
And
not
onely
he
beholds
it
,
but
he
conducts
it
most
wisely
,
and
to
that
wise
conduct
we
must
humbly
leave
the
rectifying
of
all
that
seemes
amiss
to
us
in
the
course
of
the
times
.
It
is
a
great
comfort
to
our
mind
,
and
a
great
help
to
our
judgement
in
publique
disorders
and
private
crosses
,
that
we
may
be
certaine
that
God
is
an
agent
above
all
agents
in
all
things
,
even
in
the
worst
,
which
he
makes
instruments
;
to
some
of
his
justice
,
to
others
of
his
bounty
,
to
all
of
his
wisedome
.
Among
so
much
evill
yet
there
is
some
vertue
in
the
world
,
and
where
it
is
not
obeyed
yet
it
is
respected
.
If
the
torrent
of
the
perversity
of
the
time
becomes
so
rapid
that
good
men
cannot
row
against
it
to
any
preferment
,
it
will
never
barre
them
from
all
havens
of
retreat
;
and
to
force
them
to
a
retreat
many
times
it
is
to
compell
them
to
their
good
and
rest
;
for
as
they
are
further
from
the
favour
of
great
men
,
they
are
freer
also
from
their
factions
.
During
the
tempest
one
may
sleep
at
the
noise
of
the
waves
.
There
is
no
place
so
unsafe
and
full
of
trouble
,
but
the
God
of
peace
may
bee
found
in
it
;
And
they
that
trust
in
him
,
repose
themselves
safe
and
quiet
under
his
wing
.
The
world
shall
never
be
so
wicked
and
so
contrary
to
good
men
but
that
they
may
do
good
to
the
world
against
its
will
.
One
thing
must
make
us
looke
kindly
upon
this
world
,
that
it
is
the
Hall
of
Gods
house
,
where
we
waite
expecting
to
be
advanced
to
Gods
presence
;
and
all
things
that
happen
to
us
in
this
life
helpe
to
bring
us
to
that
Land
of
Promise
.
All
creatures
not
corrupted
by
sinne
speak
to
us
of
God
.
Yea
every
thing
,
good
and
bad
,
gives
us
matter
to
lift
up
our
thoughts
unto
God
.
Nature
smiles
upon
them
that
love
God
.
Then
his
law
directs
us
,
His
promises
comfort
us
,
He
guides
us
by
his
Spirit
.
He
covers
us
by
his
providence
.
He
shewes
us
from
above
the
prize
kept
for
us
at
the
end
of
the
race
.
By
which
meanes
we
are
lesse
weary
of
the
world
then
they
that
ground
their
hopes
upon
it
.
And
after
we
have
balanced
with
a
calme
judgement
the
good
and
evil
that
is
in
the
world
,
we
finde
that
the
world
goeth
better
with
the
good
then
with
the
bad
;
life
cannot
be
very
bad
,
if
it
be
a
mans
voyage
to
God
.
OF
PEACE
AND
CONTENTMENT
OF
MINDE
.
THIRD
BOOK
.
Of
the
Peace
of
Man
with
himselfe
,
by
Governing
his
Passions
.
CHAPTER
I.
That
the
right
Government
of
Passions
depends
of
right
Opinion
.
THe
right
employment
of
a
Christian
Philosopher
that
will
have
peace
at
home
is
to
calme
the
tumult
of
Passions
.
For
the
sensitive
Appetite
is
in
the
soule
as
the
common
people
in
a
State
.
It
is
the
dregs
and
the
lowest
part
of
the
spirit
,
that
hath
a
neere
affinity
with
the
outward
sense
,
greedy
,
rash
,
tumultuous
,
prone
to
discontent
and
munity
.
Reason
in
a
mans
soul
holds
the
place
of
a
Soveraine
,
which
many
times
is
ill
obeyed
.
She
is
like
the
coachman
,
and
the
Passions
like
the
horses
,
fierce
and
hardmouthed
,
pulling
hard
against
the
bridle
,
which
many
times
they
pluck
out
of
her
hands
.
Of
this
a
cause
is
given
,
which
is
natural
and
good
.
That
the
first
yeares
of
life
before
a
man
be
capable
of
the
use
of
reason
are
altogether
under
the
empire
of
the
Appetite
,
which
being
used
to
rule
doth
not
willingly
become
a
subject
to
Reason
,
when
age
and
instruction
awake
that
higher
faculty
;
and
in
many
that
rebellion
holds
till
they
be
farre
gone
in
their
life
,
or
to
the
very
end
.
Wherefore
it
will
be
a
wise
part
to
tame
the
opiniatre
appetite
of
children
,
beginning
at
the
first
yeare
of
their
life
,
to
teach
their
eager
will
to
bee
denyed
.
He
that
was
used
to
yeeld
to
his
Nurse
,
hath
already
taken
a
ply
of
obedience
,
and
will
more
readily
bow
to
reason
when
age
brings
it
.
That
tender
age
breeds
another
cause
of
the
disobedience
of
Passions
to
right
reason
:
That
the
childs
judgement
is
dyed
with
false
Opinions
of
the
objects
which
his
appetite
imbraceth
.
For
in
the
age
when
the
Appetite
is
sole
regent
in
the
soul
,
the
Fancy
and
the
Memory
are
filled
with
images
proportionate
to
the
outward
appearance
,
making
the
child
take
all
that
is
guilded
for
massy
gold
,
all
glittering
things
for
precious
,
and
feathers
and
sugar
plums
for
the
Soveraigne
good
.
Which
first
imaginations
,
being
somewhat
cleared
of
their
grossest
fogge
by
age
and
experience
,
yet
leave
these
false
notions
in
the
minde
,
that
things
are
within
such
as
they
appeare
without
:
and
that
wealth
gallantry
and
the
pleasure
of
the
taste
,
are
the
best
things
of
the
world
;
Opinions
which
presently
prove
seeds
of
covetuousnesse
ambition
and
luxury
,
which
in
short
time
(
as
all
ill
woedes
)
will
grow
strong
and
fill
the
soul
with
trouble
and
misery
.
Then
the
first
,
yea
the
onely
course
to
free
the
Appetite
of
vicious
Passions
,
is
to
heale
the
understanding
of
erroneous
Opinions
.
The
Appetite
cannot
but
goe
astray
when
the
understanding
is
blind
.
When
the
understanding
is
free
of
error
,
the
Appetite
is
free
of
Vice
.
For
although
many
times
Passion
runne
into
disorder
contrary
to
the
light
of
the
understanding
,
that
never
hapens
but
when
the
understanding
hath
consented
for
a
while
to
some
false
opinion
seduced
by
flattery
of
Passion
,
that
stroakes
him
and
puts
her
hand
before
his
eyes
;
for
it
is
impossible
for
the
Appetite
to
embrace
that
which
Reason
seeth
and
pronounceth
to
be
altogether
evill
.
The
great
error
of
the
understanding
,
which
makes
the
passion
to
apply
it selfe
to
an
evill
object
,
or
to
a
good
object
otherwise
then
it
should
,
is
a
mistake
in
the
true
price
&
true
inconvenience
of
things
;
Which
being
once
well
knowne
,
we
shall
bate
much
of
our
desire
&
feare
of
most
things
which
we
seek
or
avoid
with
great
earnestnesse
,
and
shall
become
earnest
to
get
other
things
which
we
neglect
,
and
to
avoid
other
things
which
we
desire
.
I
have
endeavored
in
my
second
Book
to
represent
the
just
price
of
the
chief
things
that
we
commonly
esteem
&
desire
,
&
the
true
inconvenience
of
things
that
we
disesteeme
or
feare
.
But
because
it
would
be
an
endlesse
labour
to
treat
of
all
the
severall
objects
of
our
Passions
,
I
will
but
recommend
to
every
person
that
loves
the
cleerenesse
and
tranquillity
of
his
mind
,
never
to
set
his
love
and
desire
upon
any
thing
,
before
a
mature
consideration
of
what
it
is
and
what
it
is
worth
,
and
never
to
be
angry
or
sorry
for
any
thing
before
we
hath
calmly
&
leasurely
examined
whether
it
be
evill
,
and
if
so
,
then
in
what
measure
;
weighing
as
carefully
and
impartially
the
qualities
and
circumstances
that
contradict
our
inclination
as
those
that
contribute
towards
it
.
Thus
he
that
delights
in
a
glasse
must
remember
well
that
it
is
a
glasse
;
&
after
he
hath
sufficiently
considered
the
purenesse
of
the
matter
and
the
handsomenesse
of
the
fashion
,
he
must
consider
also
that
it
is
brittle
stuffe
,
and
that
it
will
last
but
till
the
next
knock
;
So
shall
he
learne
to
love
it
according
to
its
true
price
,
and
no
more
;
his
love
will
last
no
longer
then
the
glasse
,
and
when
it
is
broken
he
will
say
,
I
knew
before
that
it
was
a
glasse
.
Thus
also
to
love
and
desire
a
deare
person
as
much
as
it
is
fit
,
and
no
more
,
we
must
well
consider
her
nature
and
just
value
;
And
when
Passions
will
overvalue
her
with
Idea's
of
perfection
above
her
just
size
,
Reason
will
bate
of
it
,
saying
,
With
al
this
perfection
she
is
a
humane
creature
,
and
therefore
faulty
,
mutable
and
mortal
,
and
as
such
I
must
desire
her
before
I
have
her
,
cherish
her
when
I
have
her
,
and
mourne
for
her
when
she
is
taken
from
me
.
Let
us
proportion
our
affection
to
the
quality
of
the
subject
,
and
we
shall
love
it
as
we
ought
.
Thus
for
other
Passions
,
right
Opinion
is
the
moderator
.
It
keeps
feare
from
increasing
dangers
,
pride
and
rashnesse
from
lessening
them
,
hatred
and
choller
from
making
our
enemies
appeare
more
deformed
and
guilty
then
they
are
,
sadnesse
from
aggravating
evils
,
joy
from
disappointment
of
false
hopes
.
In
a
word
,
right
opinion
is
the
faithfull
guide
of
the
appetite
,
the
rule
of
equity
,
the
preserver
of
tranquillity
.
But
because
when
the
objects
shew
themselves
the
violent
commotion
of
the
passion
,
without
warrant
from
the
judgement
many
times
will
shake
reason
from
right
Opinion
;
it
must
be
studied
upon
,
when
the
mind
is
at
rest
,
and
reason
confirmed
in
it
by
long
and
carefull
institution
,
and
strengthened
by
holy
resolution
.
The
first
thing
of
which
we
must
have
a
right
opinion
,
is
God
:
Not
to
presume
to
comprehend
the
Incomprehensible
,
but
to
have
a
reverend
beleefe
of
his
goodness
,
justice
,
power
,
and
wisedome
,
of
his
constancy
in
his
promises
and
love
;
and
of
his
eyes
ever
open
and
bent
towards
〈◊〉
both
to
keep
us
&
to
take
notice
of
our
thoughts
,
words
,
actions
,
and
affections
.
The
next
thing
of
which
we
must
be
carefull
to
get
a
right
opinion
is
our selves
,
to
know
our
owne
strength
,
that
we
repose
not
a
groundless
trust
upon
it
,
and
to
marke
the
weakest
places
of
our
soules
,
and
those
avenues
by
which
temptations
set
upon
our
passion
,
that
there
we
may
double
our
guard
.
Then
we
must
endeavour
to
get
a
right
opinion
of
the
course
of
the
world
,
the
genius
of
the
times
,
and
the
nature
of
men
and
businesses
,
particularly
of
those
men
that
we
must
converse
with
,
and
of
the
businesses
that
concerne
us
.
Of
those
things
also
that
use
to
flatter
or
fright
our
Passion
,
lest
we
bee
more
moved
to
get
or
avoyd
them
then
they
are
worth
,
and
lest
we
neglect
them
if
they
be
worth
seeking
or
shunning
.
Thus
in
matter
of
seeking
Preferment
we
must
think
soberly
before
,
whether
it
be
worth
the
necessary
paines
to
get
it
,
and
whether
it
will
recompense
the
cares
,
the
envy
,
and
the
opposition
that
attend
it
.
The
like
when
we
are
tempted
by
unlawfull
profit
and
pleasure
,
the
advantage
that
is
hoped
by
it
must
be
calmely
weighed
with
the
disadvantage
of
displeasing
God
and
troubling
our
conscience
.
And
so
when
anger
sets
us
upon
revenge
,
we
must
endeavour
to
get
the
right
Opinion
of
the
use
of
revenge
,
what
comfort
,
what
benefit
it
may
bring
,
and
whether
meeknesse
&
pardon
of
the
offence
for
Gods
sake
be
not
more
capable
and
likely
to
bring
us
content
and
real
utility
.
It
is
an
old
and
a
wise
counsel
to
make
a
pause
every
time
that
we
feele
some
strong
commotion
in
our
appetite
,
to
give
time
to
reason
to
consider
of
it
.
That
pause
must
be
employed
to
scatter
all
the
clouds
that
Passion
spreads
before
the
eyes
of
the
understanding
,
and
help
reason
to
recover
the
sight
of
right
Opinion
,
that
we
may
obey
that
wise
and
rational
command
of
the
Lord
Jesus
John
7.24
.
Judge
not
according
to
the
appearance
,
but
judge
righteous
judgement
.
CHAP.
II.
Entry
into
the
discourse
of
Passions
.
MY
end
is
to
bring
Passions
under
the
obedience
of
right
reason
,
not
to
describe
exactly
their
nature
.
A
task
where
Naturalists
come
short
of
performance
;
And
no
wonder
,
since
they
take
a
subject
in
hand
where
reason
seeth
nothing
,
as
if
one
would
make
an
Anatomie
in
the
darke
;
for
in
nothing
is
our
soul
so
blind
as
in
the
composure
of
herselfe
:
Yea
the
truest
natural
contemplation
of
Passions
is
of
no
great
use
to
governe
them
:
What
doth
it
concern
him
that
studyeth
the
moderation
and
the
right
use
of
Passions
to
know
that
Joy
comes
by
dilatation
of
the
spirits
,
Sadnesse
by
contraction
of
the
same
,
Love
by
diffusion
,
Hope
by
elevation
?
For
my
part
because
I
seeke
utility
,
I
will
be
more
carefull
to
finde
the
morall
counsels
by
which
Passions
are
moderated
,
then
the
natural
wayes
by
which
they
are
moved
.
And
if
in
the
following
discourse
of
Passions
I
keepe
not
exactly
the
order
and
number
received
in
the
Schooles
,
or
treate
of
some
mixt
Passion
among
the
simple
,
it
will
not
be
out
of
singularity
,
but
because
I
understand
not
perfectly
those
distinctions
.
The
first
thing
to
be
considered
about
Passion
is
whether
we
must
have
any
,
or
utterly
destroy
it
,
as
the
Stoicians
and
Epicureans
would
do
.
This
question
,
whether
we
may
have
Passion
with
vertue
,
is
as
if
one
asked
whether
there
may
be
wooll
with
cloth
,
for
Passion
is
the
stuffe
of
Vertue
,
and
Vertue
is
but
a
passion
wisely
moderated
:
If
there
were
no
Passion
there
would
be
no
vertue
.
If
then
the
Passion
be
sick
,
it
must
be
healed
,
not
slaine
,
and
much
lesse
must
it
be
slaine
when
it
is
in
health
lest
it
fall
sick
.
It
may
be
sayd
for
the
Philosophers
that
would
cut
off
or
rather
root
out
Passion
,
that
it
is
an
errour
that
doth
little
harme
:
for
man
being
naturally
too
passionate
we
must
pull
to
the
contrary
extreme
to
bring
him
to
a
vertuous
moderation
;
for
after
we
have
rooted
it
out
as
much
as
may
be
,
there
will
remaine
still
too
much
of
it
.
Beasts
have
also
their
Passions
,
and
by
them
men
are
allyed
with
beasts
.
But
the
Appetite
of
the
beast
is
meerly
sensual
,
the
appetite
of
man
is
partly
sensual
partly
intellectual
.
Passions
may
be
marshalled
into
three
orders
,
according
to
the
three
principall
faculties
of
the
soul
;
The
inferiour
order
is
of
them
that
are
onely
in
the
sensitive
Appetite
,
and
have
their
motions
for
the
body
onely
,
as
hunger
and
thirst
;
Over
these
reason
hath
lesse
power
,
for
she
cannot
perswade
him
that
is
hungry
not
to
be
so
,
but
she
may
retard
the
satisfaction
of
the
appetite
.
Other
Passions
are
lodged
in
a
higher
storie
,
and
seeme
to
be
seated
in
the
Imagination
,
as
the
Passion
that
one
hath
for
curiosities
and
images
of
perfection
increased
by
the
desire
.
These
are
more
capable
to
be
ruled
by
reason
.
The
third
and
highest
order
is
of
intellectual
passions
,
as
the
love
of
learning
and
contemplation
.
These
are
more
immediately
in
the
power
of
reason
.
It
is
the
part
of
reason
to
forme
and
moderate
those
passions
which
are
meerely
under
her
jurisdiction
,
and
keepe
a
short
bridle
to
those
passions
that
are
moved
without
her
leave
,
by
nature
,
chance
,
or
fancy
.
As
in
a
well
governed
kingdome
all
is
done
by
the
King
,
the
faculties
of
the
soul
must
be
kept
in
such
order
that
within
us
all
be
done
by
Reason
:
When
that
Soveraine
is
wise
and
well
obeyed
,
peace
is
in
the
inward
State
of
man
.
But
when
the
Soveraine
is
made
subject
to
his
natural
Subjects
,
the
sensual
Passions
;
then
the
soule
is
like
a
body
with
the
heeles
upward
,
and
the
whole
policy
of
the
mind
is
turned
upside
downe
.
Being
to
speake
of
the
Passions
as
the
winds
that
stirre
and
tosse
that
inward
sea
of
the
soule
,
I
must
also
speake
of
the
Vertues
that
serve
to
represse
them
.
Not
to
treate
of
each
severally
and
prolixely
,
but
to
bring
them
to
action
,
and
to
minister
to
every
Passion
its
proper
remedy
.
CHAP.
III.
Of
Love
.
LOve
is
the
first
of
all
Passions
,
and
the
cause
of
most
part
of
them
.
It
is
the
motion
of
the
soule
towards
objects
that
promise
rest
and
contenument
.
By
Love
men
are
good
or
evill
happy
or
unhappy
,
as
that
Passion
is
applyed
to
good
or
evill
objects
.
In
every
soule
there
is
a
Master-love
which
beares
rule
over
all
the
other
Passions
and
subjecteth
them
to
its
principal
object
.
According
to
the
quality
of
that
object
,
love
is
perfect
or
unperfect
,
for
as
the
objects
of
the
sight
change
in
some
sort
the
apple
of
the
eye
into
their
colour
and
shape
,
so
by
receiving
the
image
of
the
beloved
object
into
our
soule
,
our
soule
is
transformed
into
it
,
and
wedded
to
its
qualities
.
He
that
loves
a
sordid
thing
becomes
sordid
.
Doth
any
love
his
hounds
with
that
principal
love
?
his
soule
becomes
of
the
same
quality
as
his
hounds
.
He
that
loveth
a
high
object
becomes
high
by
that
love
.
He
that
loveth
God
the
soveraine
good
receiveth
the
soveraine
good
into
his
soule
.
Many
causes
contribute
to
the
contentment
of
minde
but
the
chiefe
cause
of
it
is
a
worthy
love
.
And
it
may
be
truly
sayd
that
neither
in
heaven
nor
in
earth
any
thing
is
pleasant
and
contenting
but
Love
.
God
himselfe
is
love
,
saith
St
Iohn
,
1.
Ioh.
4.16
.
And
I
conceive
(
as
much
as
a
finite
mind
dares
conceive
of
the
infinite
God
)
that
in
the
substantial
love
embracing
the
three
persons
of
the
Godhead
consisteth
both
their
personal
union
and
their
felicity
.
I
have
spoken
before
of
the
vertue
of
love
which
unites
us
with
God
,
and
shewed
that
it
is
mans
great
duty
and
soverain
felicity
.
And
hereafter
I
must
speake
of
the
Christian
love
due
to
our
neighbours
which
is
called
charity
;
and
of
the
love
of
society
which
is
friendship
.
In
all
these
relations
love
is
a
vertue
,
either
acquisite
or
infused
.
But
here
wee
consider
it
as
a
natural
Passion
,
which
yet
wee
must
endeavour
to
raise
to
a
vertue
,
and
for
that
wee
cannot
but
returne
againe
to
the
love
of
God
.
The
most
natural
love
is
the
love
of
the
sexe
.
A
Passion
meerely
sensual
,
and
common
to
men
with
beasts
.
And
yet
it
is
that
Passion
which
keepes
the
greatest
stirre
in
mans
heart
and
in
the
world
.
That
love
softeneth
magnanimous
spirits
,
and
drawes
downe
the
soule
from
the
heaven
of
holy
meditation
to
the
dregs
of
the
matter
.
But
for
that
Passion
,
a
man
might
come
to
a
degree
of
Angelical
purity
in
this
world
.
Wherefore
there
is
great
need
to
learne
how
to
represse
it
.
To
roote
it
out
(
if
one
could
find
in
his
heart
to
doe
it
)
would
be
destroying
nature
,
and
resisting
the
ordinance
of
God
,
who
gave
that
inclination
to
all
animals
for
the
propagation
of
their
kind
.
But
because
God
gave
also
reason
to
men
above
other
animals
,
and
his
knowledge
to
Christians
above
other
men
;
the
love
of
the
Sexe
hath
need
to
be
led
by
a
better
guide
then
Nature
,
else
it
is
brutish
,
and
that
which
is
innocent
in
beasts
is
vicious
in
men
.
By
it
men
instead
of
the
pleasure
which
they
hunt
after
so
hotly
,
find
sadnes
,
remorse
,
infamy
,
destruction
of
body
soule
and
estate
.
It
is
a
feareful
sentence
that
no
whoremonger
nor
uncleane
person
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
.
Ephes.
5.5
.
It
is
a
criminal
&
deplorable
folly
to
turne
into
a
snare
of
damnation
that
volupty
which
the
indulgence
of
the
wise
creatour
hath
given
to
all
animals
to
invite
them
to
the
continuation
of
themselves
in
their
posterity
;
and
to
climb
up
at
the
window
with
perill
to
steale
pleasure
with
crime
,
whilest
marriage
opens
the
doore
to
it
,
unto
which
God
,
men
,
honesty
,
duty
,
utility
,
and
facility
,
invite
us
.
Love
altogether
carnal
doth
not
affect
the
person
but
the
pleasure
,
unless
by
the
person
a
mansselfe
be
understood
.
Love
of
beauty
is
love
of
onesselfe
,
not
of
the
desired
person
,
since
beauty
is
desired
for
pleasure
.
When
that
love
of
the
sexe
is
joyned
with
a
true
affection
to
the
person
,
and
that
affection
grounded
in
vertue
,
and
encouraged
with
mutual
love
,
then
love
and
friendship
meete
and
increase
one
another
;
And
if
marriage
followeth
,
it
may
prove
the
greatest
of
temporal
contentments
.
But
as
in
unlawfull
love
there
is
need
of
continence
to
refraine
it
,
so
in
the
lawful
there
is
need
of
temperance
to
moderate
it
.
Temperance
is
the
preserver
of
love
,
&
of
pleasure
also
;
Both
are
lost
by
excesse
.
As
the
flame
of
a
taper
turned
upside
downe
is
quencht
by
the
substance
that
feeds
it
,
so
love
goeth
out
by
too
much
plenty
of
aliment
.
But
though
love
and
pleasure
could
maintaine
themselves
in
the
excesse
,
neither
body
nor
mind
losing
any
thing
of
their
vigour
,
yet
there
would
be
more
losse
then
gaine
in
it
;
for
fervent
passion
troubleth
the
serenitie
of
the
soul
,
and
any
thing
that
subjecteth
the
understanding
to
the
appetite
degradeth
the
soule
of
her
excellency
,
especially
when
the
appetite
is
meerely
sensual
.
Because
in
conjugal
life
two
loves
meete
,
the
love
of
the
sexe
,
and
the
love
of
society
,
It
will
be
a
wise
course
,
to
tye
the
last
with
all
the
bonds
of
benevolence
.
These
bonds
are
piety
,
sweet
conversation
,
tender
care
of
the
beloved
person
,
patience
to
beare
with
her
infirmities
,
and
a
little
winking
not
to
see
all
that
might
diminish
love
,
omitting
nothing
to
make
the
best
of
a
bargaine
which
cannot
be
undone
.
That
indissoluble
knot
which
unto
fooles
makes
marriage
a
heavy
yoake
,
is
unto
the
wise
a
helpe
to
contentment
,
for
by
that
necessity
they
are
taught
to
love
what
they
must
love
,
&
to
seeke
their
delight
in
their
duty
.
The
greatest
fervour
of
love
is
not
in
matrimony
,
for
there
one
hath
alwayes
at
hand
wherewith
to
coole
his
thirst
;
nor
in
unlawfull
lust
,
where
also
one
knowes
how
to
allay
his
heat
,
though
with
the
detriment
of
his
conscience
;
but
in
woing
,
&
in
longing
desires
tending
to
mariage
.
That
heat
is
increased
by
the
lawfulnes
of
the
end
,
and
the
suggestion
of
a
bewitched
reason
unto
the
conscience
,
that
one
that
loveth
honestly
cannot
love
too
much
:
And
if
that
heat
meet
with
opposition
,
it
increaseth
againe
by
difficulty
,
and
often
there
is
more
love
where
there
is
lesse
hope
.
Quó
que
minùs
sperat
,
hôc
magis
ille
cupit
.
Passion
will
frame
in
a
mans
fancy
an
advantageous
image
of
the
beloved
object
which
stands
continually
before
him
;
appears
to
him
in
dreames
,
breakes
his
sleepe
,
interrupts
his
best
thoughts
,
and
his
most
important
businesses
,
makes
his
spirit
a
sea
in
perpetual
agitation
;
and
his
most
quiet
intervalls
are
sadnes
and
a
browne
study
.
The
worst
is
,
that
God
is
forgotten
,
and
the
love
of
heaven
is
put
out
by
the
love
of
the
world
.
Many
not
onely
of
the
vulgar
sort
but
of
the
bravest
mindes
having
split
their
ship
upon
this
rock
,
there
is
need
of
extraordinary
care
to
avoyd
it
.
So
much
greater
,
because
our
Christian
Philosophers
have
taken
lesse
care
to
appropriate
their
remedies
to
this
sicknesse
;
for
when
they
inveigh
against
carnal
and
vicious
love
,
those
lovers
who
are
persuaded
that
their
love
is
all
vertuous
,
because
they
would
not
though
they
could
,
unlawfully
possesse
the
beloved
person
,
esteeme
that
these
censures
belong
not
to
them
:
And
yet
,
God
knoweth
that
their
love
is
too
carnal
,
though
they
were
virgins
in
their
very
thoughts
,
for
even
the
immoderate
love
of
a
mother
to
her
child
is
carnal
and
vicious
.
They
need
then
to
be
put
in
mind
that
their
love
cannot
be
pure
in
the
quality
,
as
long
as
it
exceeds
in
the
quantity
,
excesse
of
love
for
a
worldly
object
being
a
most
impure
quality
;
for
that
Master-love
which
rules
in
the
soul
and
brings
all
other
Passions
under
,
is
due
unto
God
alone
,
who
will
be
loved
with
all
our
heart
,
with
all
our
soul
,
with
all
our
strength
,
and
with
all
our
understanding
.
This
the
Lord
Jesus
calls
the
first
and
the
great
commandement
.
The
great
,
because
it
is
the
chiefe
duty
of
man
,
which
comprehends
all
other
duties
.
And
the
first
,
because
it
is
a
comment
upon
the
first
precept
of
the
law
,
Thou
shalt
have
none
other
Gods
but
me
.
As
then
we
must
adore
none
but
God
alone
,
we
must
love
none
but
God
alone
with
that
Master-love
which
gives
to
another
the
soverainty
over
ourselves
;
for
that
love
is
a
true
adoration
,
whereby
all
the
faculties
of
the
soul
bow
and
prostrate
themselves
before
the
beloved
object
.
When
carnall
love
is
the
Master-love
in
a
soul
,
then
the
soul
hath
another
God
then
the
true
God
;
and
that
Passion
makes
a
burnt-offering
of
the
heart
to
a
false
God
,
some
weake
sinfull
creature
.
Certainly
those
impetuous
burning
fits
of
carnal
love
are
violent
rapines
of
the
proper
rights
of
God
,
for
to
him
belongeth
the
heart
,
and
upon
him
those
raptures
and
strong
agitations
of
love
should
have
beene
bestowed
;
him
onely
we
ought
to
love
with
all
our
soul
and
with
all
our
strength
.
O
how
farre
are
these
violences
from
those
which
must
take
the
Kingdome
of
God
by
force
!
And
how
many
teares
and
plaints
of
smarting
remorse
must
fond
lovers
powre
,
to
doe
penance
for
so
many
teares
and
plaints
of
carnal
love
,
that
opinatre
imbecillity
,
whereby
a
man
pines
and
torments
himselfe
for
the
love
of
another
!
Sometimes
these
two
sorts
of
teares
proceeding
out
of
such
different
causes
have
met
together
in
generous
and
religious
soules
,
who
being
transported
with
those
violences
of
humane
love
were
at
the
same
time
strongly
moved
with
godly
jealousy
,
the
conscience
grieving
and
expostulating
with
the
Appetite
for
yeelding
unto
any
but
God
the
seignory
of
the
heart
:
Then
the
love
of
God
opprest
in
the
heart
under
the
weight
of
the
world
and
the
flesh
,
powerfully
bestirred
himselfe
,
and
getting
strength
by
opposition
overcame
that
rivall
love
,
and
became
in
the
end
Master
of
the
place
.
But
alas
,
one
victory
doth
not
end
the
combat
;
For
carnal
love
,
when
we
think
that
it
is
shut
out
,
will
re-enter
,
having
the
porters
of
the
soul
,
the
senses
,
on
his
side
,
which
open
the
gate
to
its
objects
without
the
leave
of
reason
,
and
help
it
to
make
strong
impressions
upon
the
fancy
;
Whereas
the
immaterial
beauty
of
God
hath
no
help
from
the
senses
,
&
makes
no
impression
upon
the
imagination
;
but
in
recompense
it
doth
immediately
illuminate
the
understanding
and
work
upon
the
affections
,
and
so
sanctifyeth
and
strengtheneth
them
,
that
after
many
combats
,
carnall
love
is
subdued
;
And
if
it
pleade
nature
for
staying
with
us
,
yet
it
is
brought
to
such
a
subjection
that
it
moveth
no
more
but
orderly
,
and
within
the
limits
of
piety
and
reason
,
possessing
but
such
a
parcel
of
the
affection
as
it
pleaseth
the
love
of
God
to
allow
nature
to
hold
under
him
.
The
limits
and
rules
of
reason
about
the
choice
of
the
subject
of
that
love
are
possibility
,
lawfullnesse
,
and
conveniency
.
The
measure
of
love
must
be
according
to
the
price
of
the
subject
.
But
when
it
comes
to
wedlock
another
measure
is
requisite
,
that
of
oblgiation
and
duty
;
before
wedlock
,
love
is
prone
to
overvalue
his
subject
:
Let
lovers
remember
that
the
most
perfect
persons
are
humane
creatures
,
therefore
a
humane
love
is
fit
for
them
,
not
a
divine
service
;
for
then
we
serve
them
as
God
alone
must
be
served
,
when
we
make
them
Mistrisses
of
our
heart
,
Take
the
best
of
them
,
their
beauty
will
fade
,
their
sweetnesse
will
sowre
,
and
their
persons
must
dye
;
this
bates
much
of
their
price
.
Faire
Diamonds
would
not
be
so
deare
,
if
they
could
grow
pale
and
weare
out
.
Know
once
the
most
lovely
persons
,
you
shall
not
admit
them
to
competition
with
God
for
the
possession
of
your
heart
.
Love
aspireth
to
perfection
.
He
then
must
be
beloved
above
all
things
who
makes
them
perfect
that
love
him
.
It
is
more
then
Ladies
can
do
,
though
never
so
perfect
.
But
by
loving
God
who
is
the
soveraine
perfection
,
we
become
like
him
in
our
measure
and
are
changed
into
the
same
image
.
And
since
delight
is
the
baite
of
love
,
we
must
love
him
above
all
things
that
satisfyeth
us
with
true
delight
.
Psal.
16.12
.
God
in
whose
presence
is
fulnesse
of
joy
,
at
whose
right
hand
there
are
pleasures
for
evermore
.
Carnall
love
makes
the
heart
sick
.
It
is
sullen
,
fantasticall
and
tumultuous
.
It
conceives
great
hopes
of
content
and
comes
short
of
them
;
It
gives
for
one
pleasure
a
thousand
sorrowes
.
But
the
love
of
God
is
a
continuall
enjoyment
,
a
constant
peace
,
a
solid
joy
;
and
if
sometimes
one
suffer
for
him
,
he
repayes
for
one
sorrow
a
thousand
pleasures
.
Many
lovers
of
beauties
are
not
beloved
of
them
.
But
who
so
loveth
God
must
be
sure
that
God
loves
him
.
Yea
that
God
loved
him
before
he
loved
God
;
the
love
which
he
beares
to
God
is
an
effect
of
the
love
which
God
beares
to
him
.
And
is
it
not
a
great
encouragement
to
love
,
when
one
is
sure
to
be
accepted
and
beloved
againe
?
That
subject
which
onely
deserves
to
be
loved
with
all
our
heart
is
easy
to
be
wonne
to
a
mutual
love
:
Other
objects
of
our
love
,
being
infinitely
under
that
prime
subject
,
are
farre
more
difficult
to
winne
.
Our
love
of
God
is
not
crost
with
absence
as
the
carnall
.
For
him
we
fetch
no
unheard
sighes
,
and
shead
no
unseen
teares
.
God
is
alwayes
neare
them
that
sigh
for
him
,
and
puts
up
their
teares
in
his
bottle
.
Psal.
56.
The
Lord
is
nigh
to
all
that
call
upon
him
.
He
travelleth
with
them
abroad
,
He
keepes
house
with
them
,
yea
in
them
;
He
sweetens
their
griefes
,
he
answereth
not
only
then
words
but
their
very
thoughts
.
Many
times
we
love
them
that
can
do
us
no
good
,
though
they
love
us
;
many
times
also
we
are
impoverished
by
the
love
wee
beare
them
.
But
our
love
to
God
makes
us
rich
,
for
it
gets
already
possession
of
God
,
who
is
the
Author
of
all
good
gifts
.
Psal.
36.10
.
With
him
is
the
fountaine
of
life
,
and
in
his
light
we
see
light
.
To
love
him
is
to
raise
ourselves
to
soveraine
honour
and
felicity
.
Briefly
if
one
will
have
favours
,
gratious
countenance
,
sweet
individuall
company
,
possession
,
enjoyment
,
fullnesse
of
joy
for
ever
,
let
him
turne
the
point
of
his
love
heavenwards
.
Divine
love
will
make
him
good
and
happy
in
the
highest
degree
.
These
benefits
are
not
to
be
expected
of
carnal
love
.
A
sicknesse
which
is
the
same
in
the
appetite
as
a
fever
is
in
the
blood
,
sometimes
in
a
cold
,
somtimes
in
a
hot
fit
.
It
is
a
perpetuall
ebbe
&
flow
of
feare
and
hope
,
and
it
cannot
but
be
continually
shaking
and
wavering
,
since
it
pinnes
the
felicity
of
a
man
upon
another
,
who
hath
not
felicity
,
enflaming
his
heart
to
a
subject
weaker
many
times
,
and
more
necessitous
then
himselfe
.
And
if
these
inconveniences
be
found
in
the
honestest
love
of
the
sexe
,
how
much
more
in
the
unlawfull
and
unchast
love
?
Of
this
sicknesse
the
most
usuall
but
not
the
best
remedy
is
to
drive
out
one
Mistresse
with
another
;
but
the
way
to
get
liberty
is
not
to
change
service
.
In
stead
of
getting
out
of
the
storme
into
a
harbour
,
they
are
tossed
from
one
rock
to
another
.
He
then
that
will
expell
one
love
by
another
love
,
must
betake
himselfe
to
a
love
that
may
change
his
servitude
into
liberty
,
which
the
love
of
God
will
afford
,
and
none
else
.
So
the
grand
remedy
of
carnall
love
is
to
exercise
ourselves
in
the
love
of
God
,
and
gladly
to
consider
what
a
sacrilegious
part
it
is
to
erect
a
little
idol
of
our
sensuall
appetite
in
our
heart
which
is
Gods
Sanctuary
,
and
what
a
hainous
rebellion
it
is
to
chuse
another
Master
then
God
.
Thence
(
without
an
extraordinary
mercy
of
God
)
one
of
these
two
evills
will
follow
.
Either
God
,
jealous
that
we
love
another
more
then
him
to
whom
all
our
love
is
due
,
crosseth
our
designes
,
and
makes
us
misse
that
which
we
sought
after
with
so
much
eagernesse
:
Or
,
in
a
greater
indignation
he
gives
us
that
which
we
preferre
before
him
,
and
whence
we
expect
our
highest
happinesse
,
which
afterwards
turnes
into
bitternesse
and
ruine
.
You
shal
see
many
impetuous
corrivals
,
suitors
of
an
evill
woman
,
as
fishes
justling
one
another
,
striving
for
a
mortall
bayte
;
The
strongest
and
most
unfortunate
driveth
he
other
away
,
and
by
taking
is
taken
and
destroyed
.
Solomon
who
had
but
too
much
experience
in
this
matter
gives
this
account
of
it
.
Eccles.
5.26
.
I
find
more
bitter
then
death
the
Woman
whose
heart
is
snares
and
nets
,
and
her
hands
as
bands
.
Who
so
pleaseth
God
shall
escape
from
her
,
but
the
sinner
shall
be
taken
by
her
.
Women
might
say
little
less
of
men
.
There
is
no
cheat
,
no
witchcraft
,
comparable
to
that
of
carnall
love
,
neither
is
there
any
thing
that
workes
sadder
effects
.
Of
which
the
most
ordinary
is
,
the
loss
of
the
tranquillity
of
the
soul
.
A
losse
not
to
be
recompensed
by
all
the
love-pleasures
that
lust
can
suggest
to
the
imagination
.
No
Passion
sinnes
more
against
that
rule
truly
Christian
and
Philosophical
,
to
dwell
at
home
,
and
not
to
seek
our
content
out
of
ourselves
,
which
is
the
same
thing
as
to
seeke
it
in
God
,
for
in
God
is
our
true
being
,
and
God
is
found
within
us
,
if
we
have
the
grace
to
seeke
him
there
,
as
we
ought
.
But
carnall
love
makes
a
man
to
seeke
all
contentment
out
of
God
and
out
of
himselfe
,
so
that
he
is
never
at
home
,
alwayes
abroad
,
and
alwayes
under
the
power
of
others
.
Neither
doeth
any
other
Passion
so
enormously
transgresse
in
the
two
extreames
,
both
to
over-value
and
undervalue
the
price
of
things
.
For
a
lover
will
raise
the
price
of
the
beloved
object
above
Nature
and
possibility
;
and
together
cast
away
his
estate
,
his
honour
,
his
conscience
,
and
hazard
his
life
,
as
things
of
no
account
,
to
get
that
idolized
object
.
It
were
a
wonder
if
young
people
,
being
all
naturally
enclined
to
that
burning
fever
did
not
get
it
after
so
much
paines
taken
to
bring
them
to
it
.
For
how
many
bookes
are
written
for
that
very
end
?
How
many
amorous
fables
,
which
to
write
and
to
reade
is
the
busines
of
them
that
have
none
?
There
young
men
are
taught
,
that
vertue
consisteth
in
being
passionate
beyond
all
extremity
,
and
that
great
feats
of
armes
and
high
fortunes
and
atchievments
are
onely
for
lovers
.
There
maides
learne
to
be
desperately
in
love
,
disembling
,
proud
,
and
bloody
,
and
to
beleeve
that
all
is
due
to
their
supremacy
,
seing
in
those
bookes
the
world
torne
with
warres
by
the
jealousy
of
some
Princes
lovers
and
rivals
,
and
many
thousands
of
mens
lives
sacrificed
to
the
faire
eyes
of
a
Lady
.
There
also
they
learne
to
be
crafty
Mistresses
and
ill
wives
;
they
have
need
to
learne
obedience
,
but
in
these
bookes
they
learne
soverainty
.
Women
being
more
given
to
these
bookes
then
men
,
shew
that
though
they
have
lesse
fougve
of
love
then
men
,
they
have
neverthelesse
a
more
constant
inclination
to
it
.
Who
so
will
keepe
himselfe
holy
in
body
and
affection
and
preserve
his
soule
serene
and
free
from
the
tempest
of
that
turbulent
Passion
,
must
avoid
the
reading
of
such
bookes
whose
proper
office
is
to
raise
those
stormes
in
a
mans
blood
and
appetite
.
And
I
know
not
whether
it
be
more
dangerous
to
reade
dissolute
bookes
which
make
of
carnal
love
a
jigg
and
a
matter
of
sport
,
openly
shewing
the
ordure
and
the
folly
of
it
;
or
dolefull
amorous
fables
which
make
of
it
a
grave
and
serious
study
,
and
under
the
colour
of
honesty
and
constancy
of
love
,
managed
with
an
artificial
and
valourous
carriage
,
hoodwinke
and
bewitch
the
readers
minde
with
a
pertinacious
Passion
,
making
their
braines
runne
wilde
after
chimera's
and
hollow
imaginations
,
whereby
some
have
runne
mad
.
Indeed
one
cannot
follow
the
fancies
of
romances
without
straying
from
right
sense
;
Neither
is
there
any
thing
that
makes
the
heart
more
worldly
and
carnal
,
and
brings
it
further
from
God
.
I
will
be
judged
by
all
good
soules
that
would
betake
themselves
to
exercises
of
piety
,
when
they
were
newly
come
from
this
kind
of
reading
,
Let
them
say
in
conscience
how
farre
estranged
from
God
they
found
themselves
,
and
ill
disposed
to
every
good
worke
.
Sure
it
is
not
without
reason
that
these
writers
set
up
false
Gods
,
as
being
conscious
to
themselves
that
their
writings
are
deviations
from
the
true
God
,
and
ashamed
to
name
the
God
of
truth
among
their
fables
.
Also
because
with
some
of
them
,
it
is
a
prime
piece
of
love-complement
to
make
discontented
lovers
to
wreake
their
anger
upon
the
Deity
,
they
will
have
this
excuse
ready
,
that
they
are
not
blasphemies
against
the
true
God
,
but
against
the
gods
of
Homer
and
Hesiod's
making
.
But
from
these
blasphemous
expostulations
with
false
gods
the
readers
learne
to
doe
the
like
with
the
true
,
and
to
avenge
themselves
upon
him
of
all
things
that
cross
their
impetuous
Passion
.
The
same
bookes
set
up
the
murtherous
discipline
of
duells
,
as
a
gallantry
of
love
,
wherby
lovers
seale
their
affection
to
their
mistresses
by
the
blood
of
their
rivals
or
their
owne
.
There
are
other
matches
of
the
wilde
fire
of
carnal
love
which
must
be
carefully
avoyded
,
wanton
discourses
,
vicious
companies
,
occasions
to
doe
evil
,
conversation
with
vaine
malicious
women
whose
chiefe
aime
and
taske
is
to
catch
all
the
men
that
come
in
their
way
,
not
that
they
may
keep
them
,
but
triumph
over
them
,
and
cast
them
away
,
and
feed
their
owne
vanity
with
the
disappointment
of
their
suitors
.
Take
heed
of
idlenes
,
it
is
Satans
pillow
,
the
counsellour
of
vice
,
and
especially
the
procurer
of
lust
.
He
that
doeth
nothing
,
thinkes
on
evill
.
Take
heed
of
intemperance
.
Carnal
love
is
so
inbred
with
the
matter
,
that
whatsoever
heateth
the
blood
sets
the
appetite
on
fire
.
Wherefore
Jeremiah
sets
intemperance
and
incontinence
together
,
Jer.
5.8
.
They
were
as
fed
horses
in
the
morning
,
every
one
neighed
after
his
neighbours
wife
.
There
be
two
great
remedies
to
take
downe
that
heate
,
The
one
corporal
which
is
mariage
,
instituted
by
God
for
that
end
,
a
holy
and
honourable
state
:
When
both
the
parties
are
good
,
and
love
one
another
,
it
is
the
greatest
sweetenes
of
life
.
But
whether
a
man
be
married
or
desire
to
be
,
he
must
think
on
the
vanity
and
short
continuance
of
the
most
pleasant
things
of
this
world
,
the
frailty
of
life
,
the
certainty
of
death
,
the
uncertainty
of
the
hour
;
thence
to
inferre
the
conclusion
of
St
Paul
,
1.
Cor.
7.29
.
But
this
I
say
,
brethren
,
that
the
time
is
short
,
It
remaines
that
they
that
have
wives
be
as
they
that
have
none
,
And
so
they
that
are
woing
must
be
as
though
they
were
not
woing
;
that
is
they
must
impose
moderation
upon
their
affections
out
of
a
wise
apprehension
of
the
vanity
of
the
world
and
life
,
ver.
31.
using
this
world
as
not
abusing
it
:
for
the
fashion
of
this
world
passeth
away
.
Wherefore
should
wee
love
with
so
much
fervency
that
which
wee
cannot
keepe
when
wee
have
got
it
,
which
we
must
leave
,
or
which
must
leave
us
?
The
other
duty
is
Spiritual
,
and
it
is
that
great
and
perpetual
duty
to
Love
God
.
Let
that
holy
Passion
alwayes
rule
in
our
hearts
.
Let
us
give
to
God
his
proper
right
,
which
he
demandeth
in
his
word
,
Pro.
25.26
.
My
sonne
give
me
thy
heart
,
and
let
us
keep
such
a
watchfull
guard
about
it
that
none
steale
it
from
him
and
us
.
Our
love
to
a
worthy
Consort
being
so
moderated
will
become
both
lawfull
&
pleasant
.
Humane
condition
hath
nothing
so
delightfull
as
a
reciprocal
love
:
Yea
of
all
things
to
which
mans
will
doth
contribute
,
it
is
the
onely
pleasant
thing
.
But
,
as
navigable
rivers
enrich
a
country
with
commerce
and
plenty
,
when
they
keepe
within
their
shores
,
but
ruine
it
when
they
overflow
with
a
violent
landflood
:
Likewise
,
love
while
it
keepes
within
limits
,
brings
pleasure
and
utility
;
when
it
exceeds
them
,
it
brings
displeasure
and
destruction
.
Love
that
is
not
reciprocal
will
weare
away
in
time
.
But
a
wise
man
will
shorten
the
worke
of
time
with
reason
,
and
will
not
obstinately
court
a
person
that
will
not
love
him
.
For
of
what
price
soever
she
be
,
in
our
regard
she
is
of
no
price
if
she
be
not
for
us
.
Wee
must
love
our
enemies
,
but
wee
must
let
them
alone
.
CHAP.
IV.
Of
Desire
.
DEsire
hath
a
neere
kinred
with
love
,
for
it
is
the
motion
of
the
appetite
towards
the
beloved
object
;
This
is
the
difference
,
that
Love
regardeth
the
present
,
Desire
aspireth
to
the
future
.
Some
desires
are
natural
,
some
besides
nature
.
Natural
desires
are
good
and
easily
satisfied
,
as
long
as
they
keepe
within
their
mounds
,
the
first
whereof
is
nature
,
then
reason
to
rule
nature
,
and
piety
to
rule
reason
.
But
wee
must
take
heed
of
mistaking
corrupted
nature
for
pure
.
Pure
nature
is
contented
with
little
,
but
corrupted
nature
runs
to
excesse
and
embaseth
natural
desites
with
the
allay
of
desires
besides
nature
.
It
is
natural
for
a
man
to
desire
a
woman
,
but
it
is
besides
nature
that
he
will
have
her
so
noble
and
so
rich
;
that
he
increaseth
the
desired
object
with
imagination
,
and
kindleth
his
passion
by
difficulty
.
It
is
natural
to
desire
meate
,
drink
,
clothing
,
but
it
is
besides
nature
to
desire
great
feasts
,
gay
garments
,
and
costly
buildings
.
Reason
,
indeed
,
was
given
us
to
embellish
and
inrich
nature
,
but
Reason
(
if
it
be
well
taught
)
wil
in
all
occasions
make
use
of
nature
to
rule
the
desire
,
and
teach
it
,
that
besides
Nature
there
can
be
no
necessity
.
Thus
if
your
coach
breake
farre
from
the
towne
,
instead
of
grieving
and
fretting
,
remember
that
Nature
did
not
give
you
legs
to
sit
in
a
coach
,
and
that
it
is
not
necessary
for
you
to
be
carryed
,
as
long
as
you
can
goe
.
If
you
be
repulsed
in
the
pursuite
of
an
Office
,
remember
that
God
made
you
not
a
Treasurer
or
a
Counsellor
of
state
,
but
a
man
;
and
that
to
discharge
the
Office
of
man
worthily
,
there
is
no
need
to
be
a
Treasurer
or
a
Counsellour
of
State
.
Apply
this
to
all
the
crosses
whereby
your
desire
is
opposed
,
you
shall
finde
in
nature
lessons
of
reason
and
piety
to
rule
it
,
and
keep
every
where
tranquillity
of
mind
.
But
when
a
man
makes
no
account
of
the
limits
of
nature
,
and
the
Appetite
takes
licence
to
desire
as
much
as
it
can
,
the
whole
world
becomes
too
little
for
him
.
Nature
hath
bounds
,
but
ambitious
desire
hath
none
.
If
a
lustfull
greedy
tyrannicall
man
had
as
much
power
as
desire
,
he
would
violate
the
honesty
of
all
handsome
women
,
and
crush
all
the
Empires
of
the
universe
,
no
mans
life
could
scape
his
anger
,
God
himselfe
should
not
be
safe
in
heaven
.
There
are
many
such
men
in
the
world
;
But
the
world
may
praise
God
that
those
that
have
the
vastest
desire
have
the
shortest
power
,
and
are
kept
by
necessity
within
their
limits
of
nature
,
even
when
their
ambition
most
licentiously
transgresseth
those
limits
.
An
idle
wisher
will
lye
raving
in
his
bed
,
raising
his
greedy
thoughts
by
many
steps
of
imaginary
conquests
as
high
as
the
crown
of
China
;
and
then
seriously
deliberate
whether
he
must
make
warre
upon
the
Tartar
or
Japan
;
till
he
be
suddenly
called
downe
by
his
need
from
the
height
of
his
imperiall
projects
to
the
low
care
of
raising
the
wooll
of
his
old
thredbare
cloak
,
and
spinning
the
coorse
reliques
of
his
Sunday-dinner
to
save
him
from
the
shambles
till
the
middle
of
the
week
.
Prov.
13.4
.
The
soul
of
the
sluggard
desireth
and
hath
nothing
.
Need
doth
not
so
much
breed
greedinesse
,
as
greedinesse
need
;
For
need
many
times
limiteth
greedinesse
,
and
keepes
the
Appetite
busy
about
things
necessary
and
neere
hand
;
but
wheresoever
there
is
greedinesse
,
there
is
need
,
even
in
the
midst
of
plenty
.
A
great
King
invading
his
neighbours
Province
thereby
confesseth
himself
needy
,
since
he
hath
not
enough
of
his
owne
.
So
long
as
a
man
doth
not
reckon
what
he
hath
,
but
what
he
would
have
,
he
never
hath
his
reckoning
;
for
when
he
hath
what
he
would
he
would
have
more
,
and
all
that
he
hath
not
is
wanting
to
him
;
yea
he
wants
even
that
which
he
hath
,
since
he
hath
no
satisfaction
in
it
.
This
evill
being
wisely
managed
may
prove
a
remedy
to
itselfe
.
For
the
insatiablenesse
of
mans
desire
,
helps
us
to
these
two
thoughts
.
The
one
that
all
that
the
world
affords
is
too
little
for
man
,
since
it
cannot
satisfie
his
desire
.
The
other
,
that
,
among
that
corruption
,
an
image
of
Gods
infinity
is
shining
;
for
mans
desire
is
infinite
,
and
nothing
lesse
then
infinity
,
which
is
God
himselfe
,
can
satisfie
him
.
These
thoughts
ought
to
breed
a
resolution
in
us
,
not
to
labour
any
more
in
vaine
to
fill
our
infinite
desire
with
things
finite
and
inferiour
unto
us
,
but
to
raise
it
to
the
infinite
good
,
as
onely
adequate
to
it
,
and
the
onely
object
where
we
may
finde
infinite
satisfaction
.
They
,
and
they
onely
must
expect
satisfaction
of
their
desire
,
that
may
say
after
Isaiah
,
Isaia
.
26.8
.
In
the
way
of
thy
judgements
O
Lord
have
we
waited
for
thee
;
the
desire
of
our
soul
is
to
thy
name
,
and
to
the
remembrance
of
thee
.
Let
us
looke
lower
.
For
as
long
as
we
live
in
this
house
of
flesh
,
we
have
inferiour
desires
for
the
use
of
the
flesh
.
Natural
desires
are
formed
upon
the
information
of
the
senses
;
let
us
take
good
heed
that
upon
their
naturall
information
we
forme
not
desires
beyond
nature
,
but
let
us
proportionate
our
desires
to
the
true
and
simple
information
of
our
senses
,
not
to
the
false
tale
of
our
imagination
,
swelled
and
besotted
by
our
greedinesse
.
For
the
appetite
and
the
imagination
,
helpe
to
cozen
one
onother
.
The
turbulent
appetite
stretcheth
the
imagination
,
and
the
imagination
thus
stretched
presents
to
the
appetite
greater
images
then
the
naturall
.
As
in
the
clay
upon
the
potters
wheele
if
you
trace
a
small
circle
it
will
stretch
and
grow
wider
as
the
wheele
turnes
and
the
clay
spreads
;
likewise
,
a
little
image
of
the
desired
object
traced
by
the
common
sense
in
the
imagination
will
grow
as
the
imagination
is
dilated
by
the
agitation
of
the
desire
.
Hence
it
is
that
the
first
impression
that
the
fancy
receiveth
of
an
ordinary
beauty
becomes
in
short
time
the
Idea
of
a
more
then
humane
perfection
;
and
the
splendor
of
a
gawdy
equipage
and
attendance
,
having
caused
an
agitation
in
the
desire
,
is
soone
imagined
much
greater
then
it
is
.
But
as
in
popular
rumors
which
are
growing
as
they
runne
,
the
first
relator
must
be
examined
;
likewise
,
to
know
the
true
state
of
things
,
of
which
the
imagination
&
the
appetite
increasing
one
another
make
so
much
noise
and
shew
,
we
must
examine
the
first
relator
,
the
outward
sense
,
to
undeceive
the
overheated
desire
by
an
information
in
cold
blood
.
It
is
true
,
that
the
senses
perceiving
nothing
but
the
outward
shew
will
make
sometimes
a
disadvantageous
report
of
the
objects
,
but
when
they
stirre
not
the
desire
,
but
misinforme
the
imagination
which
doth
the
like
to
the
judgement
,
whereby
the
object
appeares
evill
,
contemptible
,
or
lesse
desirable
then
it
is
indeed
.
Wherefore
I
would
not
trust
altogether
the
report
of
the
senses
,
but
so
examine
them
by
reason
that
the
soul
be
not
seduced
by
the
report
imputed
unto
them
.
And
indeed
this
wil
be
no
small
prevailing
over
the
appetite
,
if
we
can
bring
it
to
desire
the
things
that
truly
belong
to
the
senses
,
by
no
other
Idea
then
that
of
their
simple
report
,
so
shall
we
limit
the
meerely
sensuall
desires
,
according
to
Nature
.
But
because
this
might
be
thought
an
austere
rule
to
keepe-in
the
desire
within
the
limits
purely
naturall
,
something
must
be
yeelded
to
custome
and
conveniency
;
Let
the
desire
be
allowed
to
walk
a
little
beyond
these
limits
of
Nature
,
but
so
led
by
the
bridle
of
piety
and
reason
,
that
it
make
no
wild
escape
.
Let
us
desire
things
just
,
facile
,
neerehand
,
and
inviting
our
hope
,
not
troubling
ourselves
about
things
remote
and
difficult
.
To
stay
our
desires
,
we
must
stay
our
thoughts
before
,
and
weane
our
minds
of
that
false
popular
opinion
,
that
thoughts
are
free
;
for
it
is
the
licentiousnesse
of
thoughts
,
that
makes
the
desire
licentious
.
He
that
permitteth
to
himselfe
to
think
what
he
should
do
with
a
hundred
thousand
pounds
a
yeare
,
if
he
had
them
,
will
not
be
long
ere
he
desire
to
have
so
much
.
He
that
consulteth
what
women
he
should
choose
if
it
were
lawfull
and
possible
for
him
to
keep
as
many
as
the
Turke
hath
in
his
Seraglio
,
will
presently
wish
it
possible
though
it
were
not
lawfull
;
and
this
fancy
will
set
his
appetite
on
fire
;
Evill
thoughts
are
next
neighbours
to
evill
desires
;
there
is
but
one
step
betweene
.
He
that
will
keep
himselfe
from
an
infamous
house
must
not
take
the
lodging
at
the
next
dore
.
The
best
way
to
satisfie
the
desire
of
temporal
things
is
to
abridge
it
;
A
counsel
comprehending
these
two
,
Not
to
depend
of
the
future
,
and
to
be
content
with
little
for
the
present
:
Both
are
effects
of
an
entire
confidence
in
Gods
goodnes
and
providence
.
Of
not
depending
upon
the
future
I
shall
have
several
occasions
to
speake
hereafter
.
To
be
contented
with
little
is
an
unspeakable
treasure
.
That
way
one
may
with
much
ease
get
plenty
,
which
a
covetous
man
cannot
get
by
heapes
of
money
scraped
up
with
a
greedy
labour
.
He
that
desires
onely
what
he
can
have
,
obtaines
easily
what
he
will
have
;
And
he
that
desires
nothing
but
what
pleaseth
God
,
hath
obtained
it
already
,
All
things
smile
on
him
because
he
receives
all
things
at
the
hand
of
God
,
whom
he
knowes
to
be
good
and
wise
.
Little
and
much
are
all
one
to
him
,
for
both
serve
alike
for
contentment
,
as
it
pleaseth
God
to
extend
a
blessing
upon
it
.
Let
us
apply
this
to
the
three
principal
desires
that
cause
so
much
tumult
and
disorder
in
the
world
,
Covetousnes
,
Ambition
,
and
Voluptuousnes
.
CHAP.
V
Of
Desire
of
Wealth
and
Honour
.
What
I
have
sayd
of
wealth
and
honours
will
persuade
any
man
of
good
sense
that
they
are
not
satisfying
objects
of
a
mans
desire
,
&
therefore
not
to
be
eagerly
followed
.
It
is
our
Saviours
consequence
,
Luk.
12.15
.
Take
heed
and
beware
of
covetousnes
,
for
mans
life
consisteth
not
in
the
abundance
of
things
which
he
possesseth
:
It
is
also
St
Johns
consequence
,
who
forbids
us
to
love
the
world
and
the
things
that
are
in
it
,
because
the
world
passeth
away
;
1
Joh.
2.
These
are
two
powerfull
reasons
to
moderate
the
desire
of
the
things
of
this
world
,
drawne
from
their
nature
:
The
one
that
they
are
not
necessary
,
the
other
that
they
are
transitory
:
And
yet
the
covetous
and
ambitious
seeke
after
them
as
if
life
consisted
in
them
,
or
they
were
to
endure
for
ever
.
Which
they
cannot
thus
desire
without
turning
their
affection
from
the
onely
necessary
and
permanent
thing
which
is
God
;
Matth.
6.24
.
You
cannot
serve
God
and
Mammon
,
saith
the
Lord
Iesus
.
For
as
when
a
channel
is
cut
for
a
river
in
a
ground
lower
then
her
bed
,
all
the
water
will
fall
where
it
finds
a
slope
,
and
leaves
her
former
channel
dry
.
Likewise
the
desire
of
man
,
whose
true
channel
is
the
love
of
God
,
will
turne
the
whole
affection
of
the
soule
towards
low
earthly
things
when
that
slope
descent
of
covetousnes
and
ambition
is
made
in
the
heart
,
and
nothing
is
left
for
God
.
For
it
is
improperly
spoken
that
a
man
pretending
to
great
worldly
honours
is
aspiring
too
high
;
Rather
he
is
stooping
too
low
,
for
the
most
precious
things
of
the
world
,
yea
and
the
whole
world
,
are
very
much
under
the
excellency
of
mans
soule
,
and
more
yet
below
the
dignity
of
Gods
children
.
Who
so
then
enslaveth
his
soule
of
heavenly
origine
,
and
called
to
a
divine
honour
unto
temporal
things
,
which
in
this
low
world
cannot
be
but
low
,
debaseth
his
dignity
most
unworthily
.
And
in
all
earthly
things
,
high
or
low
condition
makes
but
little
unequality
,
for
still
it
is
earth
;
Hills
and
dales
are
alike
,
compared
with
their
distance
from
Heaven
.
But
what
?
as
the
Israelites
quitted
Gods
service
to
worship
the
golden
calfe
,
the
luster
of
gold
and
honour
will
so
dazell
mens
eyes
and
inflame
their
desires
that
they
transport
unto
things
of
this
world
that
devout
love
which
they
owe
unto
God
.
Wherefore
St
Paul
saith
that
covetousnes
is
idolatrie
.
Col.
3.
And
it
is
no
wonder
,
that
the
sensual
objects
prevaile
more
upon
Nature
then
the
spirituall
.
Yet
covetous
and
ambitious
desires
are
not
properly
natural
,
but
enormities
of
nature
;
for
little
provision
serveth
nature
,
whereas
if
all
the
waters
of
the
sea
were
potable
gold
,
they
would
not
quench
the
thirst
of
covetousnes
.
Nature
is
contented
with
a
meane
degree
,
but
crownes
heaped
up
to
heaven
would
yet
be
too
low
for
ambition
.
Greedines
is
an
unthankfull
Vice
.
It
makes
a
man
so
thirsty
after
that
he
hath
not
,
that
he
forgets
what
he
hath
,
and
thinks
not
himselfe
advanced
though
he
see
a
great
many
behind
,
as
long
as
he
seeth
yet
some
before
him
.
He
cannot
enjoy
that
he
hath
,
because
he
hangs
upon
that
he
hath
not
.
Thus
he
is
allwayes
needy
,
discontented
,
unquiet
,
and
spares
his
enemies
the
labour
to
find
him
a
continual
vexation
.
And
whereas
the
proper
use
for
which
Desire
was
given
to
man
,
is
to
supply
his
necessities
,
he
makes
use
of
his
desire
to
multiply
his
necessities
.
To
that
sicknes
these
are
the
proper
remedies
.
The
first
is
to
abridge
our
desire
,
and
be
contented
with
little
.
To
him
that
contenteth
himselfe
with
little
,
little
is
much
:
But
to
him
that
is
not
contented
with
much
,
much
is
little
.
To
abridge
our
desire
wee
must
beare
downe
our
pride
:
That
which
makes
a
man
think
a
great
wealth
to
be
too
little
for
him
,
is
his
too
great
esteeme
of
himselfe
.
Whereas
the
humble
and
meeke
,
though
they
have
but
little
,
think
they
have
more
then
they
deserve
.
Who
so
will
calmly
compare
what
he
deserveth
with
that
which
God
hath
given
him
,
shall
find
great
matter
to
humble
himself
,
and
praise
God
,
and
silence
the
murmuring
of
his
greedines
.
Let
us
remember
our
beginning
.
Being
borne
naked
a
little
milke
and
a
few
baby
clouts
served
us
.
Who
would
think
that
some
yeares
after
,
whole
kingdomes
could
not
satisfie
us
?
Yet
our
need
since
that
time
is
not
much
increased
.
1.
Tim.
6.8
.
Having
food
and
raiment
,
wee
may
be
therewith
content
.
A
little
is
sufficient
for
necessary
desires
,
but
for
curious
and
superfluous
desires
the
whole
world
is
too
little
.
Let
us
employ
our
greedy
desire
to
heale
it self
,
considering
that
this
greedines
for
the
wealth
and
honour
of
the
world
spoiles
the
enjoyment
,
and
takes
all
content
from
it
;
for
no
man
hath
joy
in
these
things
but
he
that
useth
them
as
not
using
them
:
That
greedines
makes
us
seeke
them
with
torment
,
possesse
them
with
unquietnes
,
and
lose
them
with
anguish
.
Yea
many
times
greedines
hindereth
the
acquisition
.
Good
fortune
seldome
yeelds
to
them
that
will
ravish
her
,
but
to
the
wise
and
moderate
,
who
though
they
lose
no
opportunity
,
woe
her
as
little
concerned
in
her
,
and
are
alwayes
prepared
for
the
repulse
.
That
wee
spend
no
more
about
worldy
fortune
then
it
is
worth
,
Put
in
one
scale
the
splendour
of
honour
and
the
plenty
of
wealth
.
Put
in
the
other
scale
the
labour
to
get
them
,
the
care
and
vexation
to
keepe
them
,
the
peril
,
the
envy
,
the
losse
of
time
,
the
temptations
offered
to
the
conscience
,
the
stealing
of
a
mans
thoughts
from
God
,
and
the
danger
of
losing
heaven
while
wee
goe
about
to
get
the
earth
;
Then
the
incapacity
of
those
goods
to
satisfie
the
desire
,
their
weakenes
,
their
uncertainty
,
and
how
one
infortunate
moment
destroyes
the
labour
of
many
yeares
,
and
then
judge
whether
they
be
worth
enflaming
our
desire
and
enslaving
our
affections
.
With
the
uncertainty
of
these
possessions
consider
the
uncertainty
of
the
possessours
,
that
nothing
is
frailer
then
mans
life
,
nothing
more
certaine
then
his
death
,
nothing
more
uncertaine
then
the
hour
.
What
need
we
lay
up
much
treasure
since
we
must
lose
all
?
What
need
to
get
up
very
high
to
fall
to
the
ground
,
and
there
to
rot
?
And
whereas
the
tranquillity
and
contentment
of
man
consisteth
in
the
things
that
are
within
him
,
not
in
them
that
are
about
him
,
When
he
turnes
his
principall
desire
and
the
whole
bent
of
his
mind
to
things
that
are
without
,
he
goeth
out
of
himselfe
,
and
subjecteth
himselfe
to
another
;
He
begs
of
another
that
which
none
but
God
and
himselfe
can
give
him
:
He
makes
his
content
to
depend
on
that
which
is
out
of
his
power
.
A
wise
man
will
take
heed
of
that
,
and
will
call-in
his
desire
to
his
owne
breast
,
where
he
shall
finde
God
if
he
seek
him
well
,
and
in
God
his
onely
felicity
.
Let
us
be
covetous
to
be
rich
in
God
,
and
ambitious
to
draw
neare
him
.
Indeed
since
our
body
and
life
are
maintained
with
things
that
are
without
us
we
cannot
but
desire
them
,
as
things
which
our
necessity
calls
for
.
Besides
which
,
our
condition
and
the
course
of
the
world
makes
many
outward
things
to
become
necessary
which
in
themselves
are
not
so
.
All
these
wee
may
desire
,
so
it
bee
with
an
infericur
desire
,
quietly
subjected
and
subordinate
to
that
Master-desire
which
must
make
a
whole
burnt-offering
of
the
soul
to
God
alone
,
that
we
may
say
to
God
with
an
entire
and
free
heart
,
as
Isaiah
did
,
Isa.
26.8
.
The
desire
of
our
soul
is
to
thy
name
,
O
Lord
,
and
to
the
remembrance
of
thee
.
With
my
soul
have
I
desired
thee
in
the
night
,
yea
with
my
spirit
within
me
will
I
seeke
thee
.
Blessed
we
!
that
our
spirit
needs
but
to
seeke
within
himselfe
,
to
finde
the
full
satisfaction
of
his
desire
,
if
he
have
the
grace
to
desire
what
he
ought
.
CHAP.
VI.
Of
Desire
of
Pleasure
.
IT
is
easy
to
rule
the
Desire
of
Volupty
when
we
have
once
well
apprehended
the
nature
of
it
.
The
body
hath
the
greatest
share
in
the
Pleasures
which
the
world
runnes
after
,
we
must
not
then
for
their
sakes
subject
our
minde
unto
our
body
.
The
pleasures
of
the
body
are
short
,
we
must
not
then
for
a
short
enjoyment
entertaine
a
long
desire
.
They
are
light
and
of
a
faint
taste
,
we
must
not
then
have
a
great
Desire
for
a
little
Pleasure
.
They
promise
much
to
the
Desire
and
performe
little
;
Our
desire
then
being
forewarned
of
this
,
will
not
lightly
trust
their
faire
promises
,
and
will
looke
more
,
to
their
capacity
then
their
invitation
.
Some
pleasures
are
altogether
unlawfull
.
Of
which
therefore
the
desire
must
be
cut
off
altogether
.
And
before
we
give
any
admission
to
their
flattery
into
our
soules
,
we
must
take
time
to
consider
the
designe
of
him
that
sets
them
on
work
,
the
Devill
.
By
them
he
seekes
to
blindfold
us
that
he
may
lead
us
into
perdition
,
which
he
will
be
sure
to
do
if
we
entertaine
his
false
caresses
,
for
after
blindfolding
comes
blindness
in
earnest
,
errour
in
the
understanding
,
misrule
in
the
affections
,
beggery
,
infamy
,
hardnesse
of
heart
,
a
late
remorse
,
and
eternall
damnation
.
Prov.
6.16
.
By
meanes
of
a
whoorish
woman
a
man
is
brovght
to
a
peece
of
bread
,
and
the
adulteresse
will
hunt
for
the
precious
life
.
Prov.
7.26
.
She
hath
cast
downe
many
wounded
,
yea
many
strong
men
have
bin
slaine
by
her
.
Her
house
is
the
way
to
Hell
,
going
downe
to
the
chambers
of
death
.
He
that
hath
the
grace
to
consider
so
much
before
,
will
step
back
when
these
inticements
are
offered
unto
him
,
and
say
,
I
will
not
buy
a
desperate
repentance
so
deare
.
Pleasures
in
themselves
lawfull
,
become
unlawfull
by
accident
,
when
they
are
desired
or
enjoyed
with
excesse
.
Moderation
is
the
ballance
of
justice
and
the
nurse
of
pleasure
.
Without
it
,
Desire
turnes
into
sorrow
,
and
Enjoyment
into
a
severish
fit
.
Those
pleasures
in
which
a
beast
hath
no
share
are
more
worthy
of
a
man
,
as
those
that
are
en●●●●●
by
contemplation
.
For
them
we
may
allow
〈◊〉
●●ger
tedder
to
desire
.
For
those
that
are
〈◊〉
●ost
betweene
the
body
and
the
spirit
,
as
〈◊〉
●●ghts
of
picture
and
musique
,
the
tedder
must
be
tyed
somewhat
shorter
,
not
giving
too
great
a
scope
to
curiosity
.
For
the
pleasures
meerely
corporall
,
the
tedder
must
be
the
shortest
of
all
;
Yet
in
all
humane
delights
,
whether
of
the
body
or
the
mind
,
excesse
is
vicious
and
marreth
the
Pleasure
.
Solomon
found
it
in
the
noblest
of
humane
delights
.
Eccles.
1.18
.
In
much
wisedome
(
saith
he
)
is
much
griefe
,
and
he
that
increaseth
knowledge
increaseth
sorrow
.
It
is
one
of
the
greatest
proofes
of
the
vanity
of
mans
condition
that
in
all
humane
things
where
the
pleasure
kindleth
the
desire
,
the
pleasure
is
afterwards
choaked
by
the
very
desire
:
for
either
we
seeke
in
them
the
pleasure
which
they
cannot
afford
,
or
we
seek
it
otherwise
then
we
ought
,
and
even
by
seeking
we
lose
it
.
Which
inconveniences
are
prevented
or
mitigated
by
moderation
in
the
desire
and
pursuite
.
For
it
will
bring
one
of
these
two
conveniences
:
Either
we
shall
more
certainly
get
what
we
would
have
;
or
,
if
we
misse
it
,
we
shall
not
have
the
griefe
to
have
lost
much
labour
about
it
.
It
were
easy
to
draw
a
platforme
upon
paper
of
the
most
delightfull
and
compleat
estate
that
humane
desire
can
aspire
unto
in
this
world
.
And
that
estate
should
be
compounded
with
the
three
sorts
of
life
,
contemplative
,
active
,
and
fruitive
.
A
condition
abounding
with
leasure
to
imploy
it
in
the
contemplation
of
things
good
,
noble
,
and
pleasant
;
having
businesses
enow●●
be
usefull
in
society
,
and
not
so
many
as
to
weary
a
mans
body
and
mind
about
things
inferiour
to
the
dignity
of
his
soul
;
enjoying
sufficiency
of
worldly
goods
with
peace
and
wisedome
,
and
a
mediocrity
of
degree
exempted
from
contempt
&
oppression
;
relishing
the
innocent
contentments
of
life
with
sobriety
and
simplicity
,
not
fixing
the
heart
upon
them
,
and
therefore
possessing
the
true
use
and
and
delight
of
them
;
All
that
seasoned
with
health
of
body
and
serenity
of
minde
and
with
a
good
conscience
aspiring
continually
to
a
higher
felicity
,
enjoying
it
already
by
hope
&
by
a
present
sense
of
the
blessed
peace
of
God
.
But
we
have
not
the
liberty
to
cut
our
coat
out
of
the
whole
cloath
.
The
skill
of
a
good
engineer
does
not
consist
in
making
a
regular
Fort
upon
a
parchment
or
a
ground
chosen
at
will
that
hath
all
the
natural
advantages
;
but
in
bowing
his
art
to
the
nature
of
the
place
unto
which
necessity
engageth
him
,
and
overcomming
by
industry
the
incommodiousnesse
of
the
seat
:
Likewise
,
a
wisemans
work
is
not
to
frame
to
himselfe
poeticall
felicities
,
but
to
take
things
as
he
finds
them
,
and
use
them
well
;
for
in
mans
condition
on
earth
there
is
no
seat
so
strong
but
is
commanded
,
or
if
it
be
not
now
it
will
be
another
time
,
as
being
seated
upon
an
unstable
sand
,
to
day
even
,
to
morrow
uneven
,
which
no
humane
strength
or
forecast
can
keep
unmooved
.
The
life
of
man
being
compounded
of
so
many
different
pieces
,
in
which
vertue
and
prudence
have
but
little
share
,
why
should
our
desire
be
so
eagerly
bent
upon
those
thungs
which
are
besides
the
reach
of
our
industry
?
Though
you
had
attained
once
to
that
high
point
of
human
happines
that
you
might
contemplate
freely
and
with
leasure
,
doe
usefull
and
illustrious
actions
in
society
,
enjoy
well-gotten
wealth
,
an
honorable
degree
,
&
a
cheereful
heart
,
in
a
sound
body
;
how
long
can
ye
maintaine
that
state
?
how
many
rubs
shall
you
meete
with
in
the
fairest
way
?
A
law-suit
will
make
you
goe
up
and
downe
and
lay-by
your
contemplation
:
Envy
and
obloquy
will
crosse
and
blast
your
best
actions
.
A
little
sicknes
will
take
from
you
the
taste
of
all
the
pleasures
of
life
.
I
leave
out
great
calamities
.
The
torments
of
the
stone
&
the
gowte
,
The
sudden
floods
of
warre
,
The
total
ruines
by
false
accusations
,
things
which
may
happen
to
all
because
they
happen
to
some
;
Accidere
cuivis
,
quod
cuiquam
potest
.
The
most
desirable
things
of
the
world
being
thus
casuall
,
and
no
delight
constant
,
The
wisest
and
happiest
are
they
that
seeke
not
their
constant
delight
in
the
world
,
but
stay
their
desire
upon
the
right
object
,
which
gives
a
sincere
and
durable
content
,
not
subject
to
the
tossing
of
worldly
fortunes
.
Let
us
have
no
fervent
desire
but
for
those
things
that
are
truly
ours
when
wee
have
them
once
,
and
which
wee
cannot
lose
against
our
will
,
for
in
them
consisteth
true
pleasure
.
Those
things
are
,
the
true
knowledge
of
God
,
his
love
,
and
union
with
him
,
as
much
as
human
nature
is
capable
of
in
this
life
.
For
that
union
with
God
will
breed
in
us
a
resemblance
of
his
vertues
and
a
participation
of
his
serenity
,
tranquillity
,
constancy
,
facility
and
delectation
in
well
doing
.
These
in
which
true
delight
lyeth
,
are
also
the
true
objects
of
our
desire
.
And
here
we
must
let
the
raines
loose
to
Passion
.
Since
to
possesse
God
is
the
infinite
good
and
soveraine
delight
,
the
measure
to
desire
it
,
is
to
have
no
measure
.
CHAP.
VII
.
Of
Sadnesse
.
Sadnes
is
the
dolour
of
the
soule
,
and
the
beating
downe
of
the
spirit
.
This
seemes
to
be
the
most
natural
of
all
Passions
,
as
hereditary
to
man
from
his
first
parents
:
For
to
our
first
mother
God
sayd
,
Gen.
3.16
I
will
greatly
multiplie
thy
sorows
and
thy
conception
;
in
sorrow
shall
thou
bring
forth
children
.
And
to
our
first
father
,
v.
17.
In
sorrow
thou
shal
eate
thy
bread
all
the
dayes
of
thy
life
.
No
wonder
then
that
sorrow
is
the
inheritance
of
all
their
posterity
.
That
first
couple
dejected
with
the
sense
of
their
sinne
and
punishment
,
left
a
calamitous
progenie
.
Job
.
14.1
Man
that
is
borne
of
a
woman
is
of
few
dayes
and
full
of
trouble
.
But
although
this
be
a
natural
Passion
yet
it
is
an
enemie
to
Nature
,
for
it
makes
the
flowre
and
vigour
of
body
and
mind
to
wither
,
and
obscureth
that
goodly
light
of
the
understanding
with
a
thicke
mist
of
melancholy
.
Some
sadnes
is
necessary
in
its
end
,
as
that
which
belongs
to
contrition
,
and
the
zeale
of
Gods
glory
.
Some
is
necessary
in
its
cause
,
as
that
which
proceeds
out
of
a
sharp
bodily
paine
.
There
is
a
constrained
sadnes
,
when
one
is
sad
out
of
good
manners
,
and
for
fashion
sake
;
Such
is
the
mourning
of
heires
,
whose
teares
in
funerals
are
part
of
the
ceremony
.
Many
times
wee
are
sad
in
good
earnest
for
being
obliged
to
be
sad
in
shew
.
Then
there
is
a
wanton
sadnes
which
soft
spirits
love
to
entertaine
,
for
weeping
is
also
a
point
of
curiosity
and
delicacy
.
No
doubt
but
they
find
delight
in
it
,
for
none
ever
doeth
any
thing
of
his
owne
accord
,
but
for
his
owne
content
.
Of
Sadnes
necessary
in
its
end
,
I
have
spoken
in
the
chapter
of
Repentance
,
and
must
againe
in
this
,
after
I
have
given
some
counsels
for
repressing
the
other
sorts
of
Sadnes
.
Those
are
lesse
capable
of
counsel
that
are
necessary
in
their
cause
;
as
when
the
senses
are
pincht
,
for
then
no
reason
can
perswade
them
not
to
feele
it
,
or
hinder
the
mind
to
have
a
fellow
feeling
of
the
paines
of
the
body
.
A
Physician
and
a
Surgeon
will
be
fitter
to
abate
that
Sadnes
then
a
Philosopher
,
yet
not
then
a
Divine
;
for
Divinity
makes
use
of
the
very
paines
of
the
body
to
raise
up
the
soule
of
the
patient
to
God
;
In
deed
the
counsels
of
piety
do
not
take
away
the
paine
,
but
they
overcome
it
by
the
sweet
persuasions
of
Gods
love
to
us
.
As
for
constrained
and
ceremonious
Sadnes
,
wee
must
avoyd
the
excesse
of
it
,
and
the
defect
also
;
chusing
rather
gently
to
yeeld
to
custome
,
then
to
be
singular
,
and
contradict
all
that
wee
approve
not
;
keeping
alwayes
serenity
within
,
in
the
midst
of
these
ceremonies
,
more
grievous
many
times
then
the
griefe
that
occasions
them
.
Wanton
and
delicate
Sadnes
,
cannot
be
justified
by
the
allegation
of
heavy
losses
and
great
wrongs
.
For
besides
that
most
part
of
the
evils
that
men
grieve
for
,
are
such
onely
in
the
imagination
,
as
a
disdaine
,
a
reproach
,
a
slaunder
,
the
losse
of
some
goods
that
did
them
nothing
but
harme
;
suppose
that
all
the
evills
that
wee
grieve
for
,
be
evills
indeed
,
it
followes
not
that
wee
must
grieve
for
them
according
to
their
grievousnesse
,
unlesse
it
appeare
that
they
may
be
mended
by
grieving
.
But
never
any
dead
man
was
raised
from
the
dead
by
the
teares
that
his
widow
shed
upon
his
herse
.
Never
was
a
wrong
repaired
by
the
sadnes
of
the
wronged
party
.
Adversity
will
cast
downe
poore
spirited
persons
,
but
raiseth
the
spirits
of
the
generous
,
and
sets
their
industrie
on
worke
.
The
deepe
sorrow
that
seizeth
upon
a
weake
woman
at
her
husbands
death
makes
her
incapable
to
overcome
the
difficulties
where
he
leaves
her
:
But
a
vertuous
and
wise
widow
hath
no
leasure
to
weepe
sixe
months
close
prisoner
in
a
darke
chamber
;
rather
she
comforteth
herselfe
with
following
her
businesses
.
Also
since
time
drieth
up
the
most
overflowing
teares
,
and
a
second
wedding
will
take
down
the
great
mourning
vaile
;
it
will
be
providently
done
to
moderate
sorrow
betimes
,
that
the
disproportion
may
not
be
too
eminent
betweene
Sadnesse
and
Joy
.
To
attaine
that
moderation
we
must
take
away
that
false
excuse
of
good
nature
,
and
love
to
the
deceased
person
from
immoderate
mourning
,
for
in
effect
it
is
no
other
love
but
the
love
of
ourselves
that
afflicts
us
,
and
not
their
losse
,
but
ours
.
The
true
causes
of
immoderate
sorrow
for
the
things
of
this
world
are
,
these
two
great
errours
,
against
which
I
am
so
often
necessitated
to
give
warning
to
my
readers
,
as
the
springs
of
all
the
folly
and
misery
that
is
in
the
world
.
The
one
is
the
ignorance
of
the
price
of
things
;
for
he
that
will
value
money
,
honour
,
and
credit
according
to
their
just
price
,
and
no
more
,
will
not
be
much
afflicted
if
he
lose
them
or
cannot
get
them
.
The
other
is
,
that
we
seeke
out
of
ourselves
that
happinesse
and
rest
which
is
no
where
to
be
gotten
but
within
us
,
from
God
and
ourselves
;
and
take
those
things
for
ours
which
are
none
of
ours
,
but
depend
of
others
,
and
thereupon
runne
towards
those
objects
thus
mistaken
with
a
blind
impetuositie
.
These
are
the
true
roots
of
Sadnesse
,
which
roots
if
we
could
pluck
out
of
our
breasts
,
we
should
never
be
sad
for
any
thing
of
the
world
.
But
it
is
very
hard
to
pluck
out
that
weed
;
for
Sadnesse
is
like
a
nettle
,
a
malignant
stinging
weed
spreading
in
the
soyle
where
it
hath
once
taken
root
,
and
sucking
all
the
vigour
and
substance
thereof
.
It
makes
a
man
murmure
against
God
,
and
envy
his
neighbours
,
alwayes
discontented
,
alwayes
needy
,
suffering
neither
himselfe
nor
others
to
be
at
rest
,
odious
to
God
and
men
and
to
his
own
selfe
.
The
life
of
man
being
subject
to
occasions
of
Sadnesse
,
a
wise
man
will
not
adde
voluntary
sorrow
to
the
necessary
.
And
since
by
sorrow
of
the
heart
the
spirit
is
broken
,
Prov.
15.13
.
and
a
broken
spirit
dryeth
up
the
bones
,
Prov.
17.22
.
so
that
Sadnesse
is
the
ruine
both
of
body
and
mind
;
he
will
take
so
much
care
of
the
preservation
of
both
,
of
which
he
is
accountable
to
God
,
as
to
banish
from
his
breast
with
his
utmost
industrie
that
fretting
consumption
.
The
best
course
for
that
is
to
exercise
ourselves
in
the
love
and
contemplation
of
God
,
and
faith
in
his
promises
.
By
these
Sadnesse
is
cast
out
of
the
heart
,
and
the
soule
is
set
in
a
pleasant
and
serene
frame
.
Next
,
this
wisedome
must
be
learned
of
Solomon
,
Eccles.
5.17
.
It
is
good
and
comely
for
a
man
to
eate
and
drink
,
and
to
enjoy
the
good
of
all
his
labour
that
he
takes
under
the
Sunne
all
the
dayes
of
his
life
which
God
giveth
him
,
for
that
is
his
portion
.
Obstinate
Sadnesse
is
unthankfull
to
God
,
for
it
drownes
the
benefits
of
God
in
an
ungratefull
oblivion
,
and
takes
away
the
taste
of
them
even
while
we
enjoy
them
.
And
what
a
double
misery
is
that
for
a
man
,
to
make
himselfe
guilty
by
making
himselfe
miserable
?
For
two
things
voluntary
Sadnesse
is
lawfull
and
usefull
,
for
the
evill
that
we
commit
and
the
evill
that
others
commit
.
Sadnesse
for
our
owne
sinnes
is
contrition
.
Sadnesse
for
the
sinnes
of
others
,
is
the
zeale
of
Gods
glory
,
both
commendable
&
necessary
.
He
that
hath
not
a
sad
resenting
of
his
owne
sins
,
must
not
hope
for
pardon
,
and
is
so
farre
from
finding
it
that
he
cannot
so
much
as
seek
it
,
for
he
that
feeles
not
his
sicknesse
shall
never
look
for
the
remedy
.
Mat.
11.28
.
Come
to
me
(
saith
Christ
)
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
.
None
are
invited
by
the
Gospell
but
such
as
labour
and
are
heavy
loaden
,
none
but
they
can
finde
rest
unto
their
sonles
.
This
comes
to
that
I
was
saying
lately
,
that
we
must
be
sad
for
no
evill
but
such
as
can
be
mended
by
our
Sadnesse
;
Such
is
contrition
for
sinne
,
for
it
helps
to
heal
it
,
making
us
cast
ourselves
upon
the
great
Physitian
the
Lord
Jesus
,
whose
merit
is
the
Soveraine
remedy
to
that
great
sicknesse
.
So
,
that
Sadnesse
ends
in
Joy
.
We
must
grieve
also
for
the
sins
of
others
,
for
since
we
must
love
God
above
all
things
,
we
must
be
very
sensible
of
the
dishonour
offered
unto
his
holy
name
.
This
made
Daniel
and
Nehemiah
to
fast
and
pray
,
and
God
shewed
that
their
Sadnesse
was
acceptable
unto
him
.
Sadnesse
then
is
of
good
use
for
these
ends
,
so
that
we
never
seeke
merit
nor
praise
in
it
,
remembring
alwayes
that
Sadnesse
is
evill
in
itself
,
&
good
onely
by
accident
.
Sadnesse
of
contrition
and
zeale
is
good
as
Purges
and
letting
of
blood
,
which
are
good
onely
because
there
is
some
evill
in
the
body
;
If
all
were
well
,
there
would
be
no
need
of
them
.
As
then
we
must
take
heed
of
too
much
purging
and
blood-letting
,
so
we
must
of
too
much
Sadnesse
either
for
contrition
or
zeale
.
The
use
of
Sadnesse
in
contrition
is
to
make
repentance
serious
,
and
to
humble
the
spirit
,
that
it
may
be
capable
and
thirsty
of
the
grace
of
God
.
The
use
of
sadnesse
in
zeale
is
to
sympathize
with
Gods
interesses
,
and
thereby
beare
witnesse
to
God
and
our
owne
conscience
that
we
aknowledge
our selves
Gods
children
.
For
these
ends
it
is
not
required
at
our
hands
to
grieve
without
tearme
and
measure
;
For
since
the
greatnesse
of
Gods
mercy
is
as
high
above
our
sinnes
,
as
Heaven
is
above
Earth
,
(
it
is
Davids
comparison
)
our
faith
and
joy
in
Gods
mercy
must
also
be
very
much
above
our
sadnesse
for
our
sins
.
And
as
God
saith
that
our
sins
are
cast
into
the
sea
,
Mich.
7.19
.
meaning
the
deep
Ocean
of
his
infinite
mercy
,
likewise
our
sorrow
for
our
sins
must
be
drowned
in
the
joy
of
his
salvation
.
Whereas
also
the
blasphemies
and
oppositions
of
Gods
enemies
,
by
his
great
wisedome
and
power
turne
to
his
glory
,
our
sadnesse
for
these
oppositions
must
end
in
joy
for
that
almighty
power
and
soveraine
glory
of
our
heavenly
father
,
to
which
the
greatest
enmity
of
Satan
and
the
world
is
subject
and
tributary
,
for
by
pulling
against
it
they
advance
it
.
The
consideration
of
the
subjects
of
Sadnesse
sheweth
more
then
any
other
,
that
man
knoweth
not
himselfe
,
there
being
nothing
in
which
one
is
sooner
deceived
.
For
many
times
we
think
ourselves
to
be
sad
for
one
thing
,
when
we
are
sad
for
another
,
mistaking
the
pretence
of
our
Sadnesse
for
the
cause
.
Many
will
impute
their
sadnesse
to
the
sense
of
their
sinnes
,
but
the
true
cause
is
in
their
hypoconders
swelled
and
tainted
with
black
choller
,
oppressing
the
heart
,
and
sending
up
fuliginous
vapours
to
the
braines
.
No
wonder
that
so
often
all
the
reasons
of
Divinity
and
the
sweetest
comforts
of
godlinesse
cannot
erect
a
spirit
beaten
downe
with
sadnesse
;
the
plaister
is
not
layd
to
the
sore
,
for
spiritnall
remedies
purge
neither
the
spleene
nor
the
gall
nor
the
braines
,
whose
peccant
humours
breed
all
those
doubts
and
feares
whereby
melancholy
persons
so
pertinaciously
vexe
themselves
and
others
.
Indeed
the
resolution
of
a
serene
and
religious
spirit
will
preserve
body
and
soul
in
a
sound
and
quiet
state
:
But
that
resolution
,
which
is
excellent
for
prevention
of
the
evill
,
will
not
overcome
it
when
the
humours
of
the
body
are
generally
dyed
and
infected
with
melancholy
.
Wherefore
let
us
beware
betimes
that
Sadnesse
settle
not
in
our
heart
;
for
the
indulgence
shewed
to
willfull
Sadnesse
will
in
short
time
sowre
all
the
humours
of
the
body
,
and
vitiate
the
whole
masse
of
the
blood
,
and
the
magazine
of
vital
and
animal
spirits
with
melancholy
:
Then
when
the
mind
hath
made
the
body
melancholy
,
the
body
doth
the
like
to
the
mind
,
and
both
together
contribute
to
make
a
man
miserable
,
timorous
,
mischievous
,
savage
,
lycanthrope
,
and
a
heavy
burden
to
himselfe
.
When
that
habit
of
melancholy
begins
by
the
spirit
,
it
is
more
grievous
;
when
it
begins
by
the
body
,
it
is
more
incurable
.
To
draw
a
man
out
of
that
deep
gulfe
,
all
spirituall
and
materiall
helps
are
of
smal
vertue
,
unlesse
it
please
God
himselfe
to
fetch
him
out
of
it
by
strong
hand
and
a
stretched
out
arme
;
And
of
him
,
before
and
after
all
remedies
,
we
must
begge
the
remedie
against
Sadnesse
:
Melancholy
is
the
seat
and
fastnesse
of
the
Devill
,
whence
none
but
God
alone
can
thrust
him
out
.
Every
time
that
Sadnesse
offers
to
deject
our
spirits
,
let
us
raise
them
againe
presently
,
chiding
ourselves
as
David
did
,
who
three
times
in
the
XLII
,
and
XLIII
Psalmes
tooke
up
his
drooping
minde
with
this
encouragement
,
Why
art
thou
cast
downe
,
O
my
soul
,
and
why
art
thou
disquieted
within
me
?
Hope
thou
in
God
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
and
my
God
.
CHAP.
VIII
.
Of
Joy
.
JOy
is
the
acquiescence
of
the
Appetite
in
the
acquisition
of
a
desired
good
,
or
in
the
expectation
of
it
.
Joy
is
more
naturall
then
sadness
,
for
sadness
,
though
naturall
,
yet
is
an
enemie
to
nature
,
but
Joy
is
natures
friend
.
Then
,
sadnesse
is
never
without
some
degree
of
precedent
constraint
,
and
even
they
that
are
obstinatly
sad
,
are
sorry
to
be
so
:
But
the
heart
applyeth
it selfe
freely
to
Joy
;
Sadnesse
is
ill
in
itselfe
,
and
is
good
but
by
accident
;
but
Joy
is
good
in
itselfe
,
and
is
ill
but
by
accident
.
Therefore
considering
both
naturally
,
joy
upon
a
false
ground
is
preferable
to
sadnesse
upon
a
true
ground
,
for
joy
is
a
true
good
(
at
least
for
a
time
)
though
the
ground
be
false
;
but
sadnesse
is
a
true
present
evill
,
be
the
ground
true
or
false
.
But
considering
these
passions
morally
,
by
the
effects
which
they
produce
by
accident
,
joy
doth
more
harme
in
the
world
then
sadnesse
.
For
Joy
naturally
dilating
the
spirits
brings
the
mind
to
a
loose
carriage
and
takes
the
fence
of
warinesse
from
about
it
;
commonly
joy
is
the
mother
of
rashnesse
.
But
Sadnesse
contracting
the
spirits
,
keeps
the
mind
within
the
limits
of
sobernesse
,
and
brings
it
to
serious
thoughts
.
Eccles.
7.2
.
Hence
it
comes
that
it
is
better
to
go
to
the
hoùse
of
mourning
then
to
the
house
of
feasting
,
for
that
is
the
end
of
all
men
,
and
the
living
will
lay
it
to
his
heart
.
Eccles.
3.4
.
Sorrow
is
better
then
laughter
,
for
by
the
sadnesse
of
the
countenance
the
heart
is
made
better
.
The
heart
of
the
wise
is
in
the
house
of
mourning
,
but
the
heart
of
fooles
is
in
the
house
of
mirth
.
For
of
passions
we
may
say
as
of
men
.
Our
friends
flatter
us
,
but
our
enemies
tell
us
our
faults
.
Joy
,
which
is
a
friend
of
nature
,
doth
flatter
it
into
errour
and
seduction
;
but
sadnesse
which
is
an
enemy
to
nature
,
undeceiveth
it
and
layeth
open
before
a
man
his
fault
and
his
danger
.
The
sanguine
temper
which
is
most
given
to
joy
,
is
most
subject
to
folly
;
But
the
temper
where
melancholy
beares
a
moderate
sway
is
the
fittest
for
prudence
.
But
there
are
melancholy
as
well
as
sanguine
fooles
;
And
sadnesse
gives
evill
counsel
,
as
well
as
Joy
:
The
ill
counsels
of
joy
are
more
frequent
and
hot
,
and
make
more
noise
.
The
ill
counsels
of
sadnesse
are
lesse
frequent
but
they
are
darke
&
mischievous
,
and
recompense
their
rarity
with
their
malignity
.
The
Italians
call
mischievous
and
dangerous
men
huomini
tristi
.
It
is
a
fine
consideration
how
these
two
passions
,
though
contrary
,
yet
are
next
neighbours
;
and
how
in
Joy
there
is
an
ayre
of
complaint
,
and
in
sadnesse
a
tickling
of
pleasure
.
That
contemplation
is
more
naturall
,
then
morall
:
It
is
more
usefull
to
learne
,
how
Joy
brings
to
sadness
than
how
it
is
mixt
with
it
.
It
is
an
old
expostulation
that
the
case
of
men
is
miserable
to
have
their
joyes
attended
with
crime
,
and
their
pleasures
ending
in
a
bitter
farewell
of
remorse
,
and
sometimes
of
despaire
.
But
that
is
an
unjust
re-jecting
of
the
fault
of
the
persons
upon
the
things
.
The
reason
why
our
Joy
is
attended
with
crime
and
misery
is
because
it
mistakes
both
the
matter
and
the
manner
.
We
neither
rejoyce
for
what
we
should
,
nor
how
we
should
.
The
first
mistake
is
in
the
object
.
For
our
desire
aiming
at
Joy
,
applyes
it selfe
to
false
objects
,
and
very
often
misseth
them
,
or
when
it
obtaines
them
,
finds
not
in
them
what
it
sought
.
And
because
the
appetite
obstinately
bends
itselfe
to
finde
in
them
more
joy
then
their
capacity
can
afford
,
and
goeth
about
to
stretch
them
beyond
their
strength
,
it
marres
them
,
and
loseth
the
use
of
them
;
whence
necessarily
joy
is
turned
into
pettishnes
and
griefe
.
There
is
no
sincere
joy
,
but
that
which
ariseth
out
of
our
inward
wealth
,
which
no
outward
opposition
can
take
from
us
;
But
we
make
it
depend
upon
things
without
us
,
and
are
so
unreasonable
as
to
require
a
solid
permanent
ground
of
joy
,
of
things
weake
and
transitory
.
Can
we
expect
any
thing
but
sorrow
from
an
ill
grounded
joy
,
since
by
placing
our
chiefe
joy
upon
unsound
and
deceitfull
objects
,
we
bereave
ourselves
of
the
true
and
solid
ground
of
joy
which
is
our
union
with
God
?
For
my
people
hath
committed
two
evills
(
saith
God
by
his
Prophet
Jeremy
)
they
have
forsaken
me
the
fountaine
of
living
waters
,
and
hewed
them
out
cisternes
,
broken
cisternes
that
can
hold
no
water
.
Jer.
2.3
.
Then
as
we
choose
poore
and
weake
subjects
for
our
joy
,
we
choose
weak
and
evill
waies
to
obtaine
them
;
yea
so
farre
,
that
many
times
the
joy
aimed
at
,
is
made
more
precious
&
commendable
unto
us
by
the
crosseness
and
unluckinesse
of
the
way
.
Some
hold
that
there
can
be
no
honest
joy
,
and
all
lawfull
pleasures
are
tastlesse
unto
them
because
they
are
lawfull
;
These
reape
commonly
a
sutable
harvest
to
their
seed
,
Or
if
they
get
lawfull
joyes
by
lawfull
meanes
,
they
make
then
unlawfull
by
their
impetuosity
:
And
as
women
with
child
that
use
wicked
meanes
to
be
delivered
before
their
time
,
lose
their
fruit
;
likewise
,
hastinesse
brings
but
an
abortive
joy
,
and
fervent
desire
loseth
its
fruit
by
precipitation
.
Here
is
then
a
very
ill
account
of
all
human
joyes
.
They
that
seeke
them
misse
them
commonly
,
or
when
they
have
gotten
them
they
find
no
solid
content
in
them
.
To
come
neere
them
,
they
goe
farre
from
God
.
They
corrupt
them
by
evill
wayes
.
They
lose
them
by
rashnes
and
excesse
.
The
worst
is
,
that
the
men
lose
themselves
also
,
for
while
they
seeke
to
glut
themselves
with
bastard
joyes
,
they
cast
themselves
head
long
into
endlesse
sorrowes
.
What
then
?
must
wee
seeke
no
Joy
in
any
thing
of
this
world
?
It
is
the
opinion
of
some
more
grave
then
wise
,
not
mine
I
professe
it
.
Rather
I
think
that
there
is
nothing
in
the
world
but
affords
matter
of
rejoycing
to
the
wise
Christian
.
Two
rules
onely
must
be
observed
that
wee
may
rejoyce
as
wee
ought
in
God
and
his
creatures
,
and
all
the
accidents
and
occurrences
of
life
.
The
one
is
,
to
hold
it
for
certaine
that
there
is
no
solid
Joy
in
any
thing
displeasing
to
God
,
for
all
such
joyes
will
bring
great
sorrowes
;
Wherefore
that
wee
may
have
Joy
in
all
things
,
we
must
in
all
things
seeke
to
please
him
by
a
filial
love
confidence
and
obedience
.
The
other
rule
,
that
wee
may
finde
Joy
in
all
things
that
are
either
of
good
or
indifferent
nature
,
is
,
to
seeke
it
according
to
the
kind
and
capacity
of
every
thing
.
To
that
end
we
must
be
carefull
that
the
Joy
that
wee
take
in
God
be
as
little
under
him
,
as
it
is
possible
to
us
;
and
that
the
Joy
that
wee
take
in
other
things
,
be
not
above
them
.
Since
then
God
is
all
good
,
all
perfect
,
all
pleasant
,
the
onely
worthy
to
be
most
highly
praised
and
most
entirely
beloved
,
wee
must
also
most
exceedingly
rejoyce
that
he
is
ours
,
and
wee
his
,
and
that
we
are
called
to
be
one
with
him
.
As
for
other
things
let
us
judiciously
examine
what
Joy
they
can
give
us
,
and
lose
nothing
of
the
content
which
their
capacity
can
afford
,
looking
for
no
more
;
For
there
is
scarce
any
sorrow
in
the
world
,
but
proceeds
from
this
cause
to
have
expected
of
humane
things
a
Joy
beyond
their
nature
.
Now
this
is
the
great
skill
of
a
minde
serene
religious
&
industrous
for
his
own
content
,
to
know
how
to
fetch
joy
out
of
all
things
;
and
whereas
every
thing
hath
two
handles
the
one
good
&
the
other
evill
,
to
take
every
thing
dexterously
by
the
right
handle
.
A
man
that
hath
that
skill
will
rejoyce
in
his
riches
with
a
joy
sortable
to
their
nature
.
And
when
he
loseth
them
,
in
stead
of
grieving
that
he
shall
have
them
no
longer
,
he
rejoyceth
that
he
had
them
so
long
.
If
he
lose
one
of
his
hands
,
he
rejoyceth
that
God
preserveth
him
the
other
.
If
he
lose
the
health
of
his
body
,
he
praiseth
God
for
preserving
to
him
the
health
of
his
minde
.
If
slandering
tongues
take
his
good
name
from
him
,
he
rejoyceth
that
none
can
robbe
him
of
the
testimony
of
a
good
conscience
.
If
he
be
in
the
power
of
them
that
can
kill
his
body
,
he
rejoyceth
that
they
cannot
kill
his
soul
.
If
he
be
condemned
being
innocent
,
his
joy
that
he
is
innocent
drownes
his
sorrow
that
he
is
condemned
.
Love
and
Joy
are
the
two
passions
that
serve
to
glorifie
God
and
praise
him
for
his
benefits
.
A
thankfull
admirer
of
Gods
wisedome
and
bounty
hath
a
cheerefull
heart
.
All
things
give
him
joy
;
the
beauty
,
variety
,
and
excellency
of
Gods
workes
makes
him
say
with
David
.
Psal.
92.4
.
Lord
I
will
triumph
in
the
workes
of
thy
hands
.
He
rejoyceth
in
hope
to
see
better
works
,
and
the
Maker
himselfe
in
whose
sight
and
presence
is
fullnes
of
joy
.
If
he
look
up
to
heaven
,
he
rejoyceth
that
he
hath
a
building
of
God
,
a
house
not
made
with
hands
eternall
in
the
heavens
.
2
Cor.
5.1
.
If
he
look
upon
his
body
,
he
rejoyceth
that
in
his
flesh
he
shall
see
God
.
If
he
looke
upon
his
soul
,
he
rejoyceth
that
there
he
beares
the
renewed
image
of
God
,
and
the
earnest
of
his
eternall
adoption
.
If
he
be
poore
,
he
rejoyceth
in
that
conformity
with
the
Lord
Jesus
.
If
he
see
wealth
in
the
house
of
his
neighbours
,
he
rejoyceth
that
they
have
the
plenty
&
splendor
of
it
,
&
that
himselfe
hath
not
the
cares
and
the
temptations
that
attend
it
.
As
many
miseries
as
he
seeth
,
so
many
arguments
hath
he
to
glorifie
God
,
and
rejoyce
in
his
goodnesse
,
saying
,
Blessed
be
God
that
I
am
not
maimed
like
that
begging
souldier
,
nor
lunatick
like
that
bedlam
,
nor
going
in
shackles
like
that
fellon
,
nor
a
slave
like
that
Counsellour
of
State
.
He
will
keepe
account
of
Gods
benefits
,
and
considering
,
sometimes
his
owne
infirmities
and
naturall
inclinations
,
sometimes
Gods
wise
providence
in
the
conduct
of
his
life
,
he
will
acknowledge
with
a
thankfull
joy
,
that
God
hath
provided
better
for
him
then
himselfe
could
have
wisht
;
that
his
crosses
were
necessary
for
him
,
and
that
if
he
had
had
a
fairer
way
,
he
might
have
run
headlong
to
ruine
by
his
rashnesse
.
It
were
infinite
to
enumerate
all
the
subjects
of
joy
that
God
gives
to
his
children
;
for
his
benefits
are
numberless
,
his
care
continuall
,
his
compassions
new
every
morning
,
and
the
glory
which
he
keepes
for
us
eternall
.
Which
way
can
we
turne
our
eyes
,
and
not
finde
the
bounty
of
God
visible
and
sensible
?
Here
then
more
evidently
then
any
where
else
our
happiness
and
our
duty
meet
in
one
.
It
is
a
pleasant
task
to
worke
our
owne
joy
.
Now
it
is
the
task
of
Gods
children
,
in
obedience
to
his
express
command
by
his
Apostle
,
1
Thes.
5.16
.
Rejoyce
evermore
.
See
how
urgent
he
is
to
recommend
that
duty
.
Phil.
4.4
.
Rejoyce
in
the
Lord
alway
,
and
againe
I
say
Rejoyce
.
CHAP.
IX
.
Of
Pride
.
I
Contend
not
whether
Pride
must
be
called
a
Vice
or
a
Passion
.
It
is
enough
for
me
,
that
it
is
an
affection
too
naturall
unto
man
,
the
cause
of
many
passions
,
and
a
great
disturber
of
inward
tranquillity
.
Pride
is
a
swelling
of
the
soul
,
whose
proper
causes
are
,
too
good
an
opinion
,
and
in
consequence
,
too
great
a
love
of
ones
selfe
:
and
whose
most
proper
effects
are
,
ambition
of
dignity
,
and
greedinesse
of
praise
.
Wherefore
these
two
effects
cannot
be
overcome
,
unless
we
first
overcome
the
cause
which
is
presumption
,
and
a
blinde
immoderate
love
of
a
mans
selfe
.
It
is
impossible
for
a
man
to
be
tranquill
and
safe
,
as
long
as
he
sits
upon
a
crazy
and
tottering
bottome
.
Pride
then
making
a
man
to
ground
himselfe
upon
himselfe
,
cannot
but
keepe
him
in
a
perpetuall
unquietness
and
vacillation
.
How
can
ye
beleeve
(
saith
the
Lord
Jesus
to
the
Jewes
)
which
receive
honour
one
of
another
and
seeke
not
the
honour
that
comes
from
God
onely
?
John
5.44
.
A
text
which
taxeth
Pride
of
two
great
evills
,
That
is
robbes
God
of
his
glory
,
and
that
it
shakes
the
the
foundation
of
faith
;
For
a
proud
man
seekes
not
the
glory
of
God
but
his
owne
;
and
his
owne
glory
hee
doth
not
seeke
of
God
,
but
will
get
it
of
men
by
his
owne
merit
.
Also
it
turnes
his
heart
away
from
his
trust
in
God
to
trust
in
his
owne
selfe
Psal.
10.13
.
The
wicked
boasteth
of
his
hearts
desire
,
saith
David
,
that
is
,
he
is
confident
that
by
his
owne
strength
he
shall
compass
all
his
projects
;
And
againe
,
The
wicked
through
the
pride
of
his
heart
will
not
seeke
after
God
:
for
the
one
brings
the
other
.
He
that
trusteth
in
himselfe
,
and
is
highly
conceited
of
his
owne
wisedome
,
is
easily
perswaded
that
he
hath
no
need
of
God
.
That
disposition
of
the
mind
is
the
high
way
to
ruine
.
Prov.
16.18
.
Pride
goeth
before
destruction
and
a
haughty
spirit
before
a
fall
.
For
God
to
whom
only
glory
belongeth
cannot
but
be
very
jealous
of
those
that
wil
ingross
it
to
themselves
,
&
declares
open
warre
against
them
.
Psal.
18.27
.
He
will
bring
downe
high
lookes
.
Jam.
4.6
.
He
resisteth
the
proud
,
but
sheweth
grace
unto
the
humble
.
Prov.
8.11
.
I
hate
pride
and
arrogancy
,
saith
Soveraine
wisedome
,
which
is
God
.
As
the
winde
hurts
not
the
stalkes
of
herbs
as
long
as
they
are
supple
and
bowing
,
but
breakes
them
when
they
are
become
dry
and
stiffe
.
The
meeke
and
humble
spirits
that
bow
under
Gods
hand
scape
the
stormes
of
his
Judgements
;
But
the
hearts
stiffe
with
pride
are
broken
by
them
.
They
that
acknowledge
their
weaknesse
,
and
seeke
all
their
strength
in
God
,
finde
it
,
and
may
say
with
St.
Paul
.
2
Cor.
12.10
.
When
I
am
weake
then
I
am
strong
.
But
such
as
are
high
conceited
of
themselves
,
and
with
their
wisedome
will
save
the
labour
of
Gods
providence
,
provoke
him
to
confound
their
counsels
,
and
unravell
the
webbe
of
their
crafty
projects
;
Luk.
1.51
.
for
he
scattereth
the
proud
in
the
imagination
of
their
heart
.
Isa.
5.21
.
Woe
unto
them
that
are
wise
in
their
owne
eyes
and
prudent
in
their
owne
sight
.
But
blessed
and
wise
are
they
that
humble
themselves
before
God
and
relye
upon
his
wisedome
.
A
proud
man
layeth
himselfe
open
to
blowes
by
his
presumption
,
and
like
bubbles
of
soape
water
,
the
bigger
he
growes
the
weaker
he
is
and
swelles
till
he
burst
.
There
is
a
deep
wisedome
in
this
sentence
of
Solomon
;
Prov.
29.23
.
A
mans
pride
shall
bring
him
low
.
For
besides
the
judgements
of
God
which
soone
or
late
will
sinke
a
proud
man
,
Pride
it self
while
it
goeth
about
to
raise
a
man
,
brings
him
extream
low
,
for
it
makes
him
bisognoso
d'honor
,
needy
of
respect
and
praise
:
It
makes
him
begge
from
dore
to
dore
to
get
the
approbation
of
strangers
,
upon
which
he
wholly
depends
,
and
without
it
thinks
himselfe
undone
.
It
makes
him
a
slave
to
the
opinion
of
others
,
thereby
confuting
the
good
opinion
he
hath
of
himselfe
,
and
making
him
tacitely
confess
,
that
he
is
indigent
,
empty
,
and
hungry
.
Also
a
mans
Pride
brings
him
low
,
when
it
makes
him
put
on
the
vizard
of
ceremonious
and
hypocriticall
humility
,
and
give
to
all
men
more
respect
then
belongs
to
them
,
that
he
may
receive
of
all
more
respect
then
he
deserves
.
Of
the
same
kinde
are
they
,
that
despise
themselves
that
they
may
be
honoured
,
and
reject
praise
to
get
praise
thereby
,
aspiring
in
a
carnall
abusive
sense
to
the
benefit
of
Christs
promise
,
that
,
He
that
shall
humble
himselfe
shall
be
exalted
.
Mat.
23.21
.
As
in
that
humility
there
is
pride
,
so
in
that
pride
there
is
a
base
minde
.
There
are
two
correctives
of
pride
,
two
seeming
contrary
vertues
,
humility
and
generosity
,
yet
agreeing
very
well
and
helping
one
another
.
That
prime
Philosopher
of
our
age
Monsicur
des
Cartes
saith
,
that
Generosity
as
well
as
Pride
consisteth
onely
in
a
good
opinion
of
ones
selfe
,
and
that
these
passions
herein
onely
differ
,
that
this
opinion
is
just
in
the
one
and
unjust
in
the
other
.
It
is
judiciously
spoken
:
yet
their
passions
consist
not
in
that
onely
,
for
generosity
is
a
greatnesse
of
courage
standing
firme
in
itself
,
but
Pride
is
a
weaknesse
of
spirit
,
begging
greatnesse
from
others
.
Generosity
lookes
in
contempt
upon
those
things
where
Pride
lookes
for
glory
;
for
although
good
things
and
good
actions
give
matter
for
Pride
,
if
you
looke
well
to
it
,
it
is
not
the
substance
of
good
things
that
Pride
stickes
unto
,
but
the
circumstance
.
It
is
not
the
goodnesse
of
an
action
but
the
pride
and
luster
that
goeth
along
with
it
which
makes
a
man
proud
.
But
it
is
certaine
that
Pride
and
generosity
are
neere
neighbours
.
He
that
hath
a
good
and
a
just
opinion
of
himselfe
,
slips
easily
from
a
just
to
an
overweening
opinion
;
and
a
worme
of
pride
will
soone
breed
in
a
high
and
generous
soul
:
Especially
when
praises
,
the
bellowes
of
Pride
,
blow
on
all
sides
upon
a
man
,
it
is
a
wonder
if
the
wind
get
not
into
him
.
There
is
need
then
of
humility
,
the
other
corrective
,
to
keep
generosity
from
degenerating
into
Pride
.
Humility
is
the
free
acknowledgment
of
a
mans
owne
weaknesse
and
imperfection
,
producing
a
voluntary
depressing
of
himselfe
.
This
definition
is
proper
onely
to
the
humility
of
sinners
,
not
to
the
humility
of
the
Lord
Jesus
,
who
being
all
perfect
hath
neverthelesse
humbled
himselfe
more
then
any
.
Whence
we
learne
,
that
perfection
giveth
yet
more
matter
of
humility
then
imperfection
,
&
that
the
more
a
man
is
vertuous
and
like
Christ
,
the
more
he
must
be
humble
.
For
there
are
two
rootes
of
humility
,
the
one
the
sense
of
our
owne
indignity
,
the
other
an
obligation
to
yeeld
unto
God
al
the
glory
of
the
good
that
is
in
us
.
Out
of
this
last
root
onely
,
grew
the
humility
of
Jesus
Christ
;
But
our
humility
holds
by
two
roots
,
and
more
by
the
first
then
the
last
.
The
sense
of
the
good
that
is
in
ourselves
may
strengthen
our
courage
with
generosity
,
to
reject
all
that
is
vaine
or
evill
and
unworthy
of
us
.
Yet
at
the
same
time
the
sense
of
our
imperfection
must
humble
us
before
God
,
who
is
most
perfect
,
and
his
eyes
most
pure
and
all-seeing
;
And
before
men
also
,
because
appearing
so
unworthy
before
God
,
we
must
account
ourselves
unworthy
of
any
deference
from
his
creatures
,
and
because
if
there
be
any
good
in
us
above
others
,
it
is
the
vertue
of
God
not
ours
.
These
two
vertues
well
tempered
together
will
set
our
minde
in
a
right
frame
,
and
keepe
it
tranquill
and
content
.
But
we
must
beginne
by
humility
;
for
contrition
,
repentance
,
and
faith
itselfe
,
belong
to
humility
,
which
teacheth
us
to
mistrust
ourselves
and
have
our
refuge
to
God
,
to
finde
pardon
of
our
sins
in
his
mercy
,
and
a
supply
of
our
weakeness
in
his
vertue
.
Upon
whom
,
when
we
ground
ourseves
by
a
sound
faith
,
and
by
it
are
sealed
with
the
holy
Spirit
of
promise
bearing
witnesse
to
our
spirits
that
we
are
Gods
children
,
then
a
holy
generosity
is
bred
in
our
hearts
by
the
sense
of
that
high
quality
,
which
makes
us
looke
with
contempt
,
not
onely
upon
the
pollutions
of
the
world
but
even
upon
its
luster
,
as
things
farre
under
us
,
and
reject
all
the
temptations
to
evill
,
bayted
with
pleasure
honour
and
profit
,
as
unworthy
of
our
degree
;
For
is
there
any
thing
so
much
worth
in
the
world
that
a
thild
of
God
should
displease
his
heavenly
Father
to
get
it
?
Keeping
that
temper
we
shall
walk
alwayes
before
God
with
feare
and
joy
together
,
and
among
men
with
charity
and
modesty
;
Rom.
12.16
.
Minding
not
high
things
but
condescending
to
men
and
things
of
low
estate
,
not
being
wise
in
our
owne
conceits
;
for
it
is
a
point
of
generosity
for
a
man
to
know
his
weakenesse
.
One
may
have
his
spirit
above
in
heaven
and
yet
condescend
to
men
and
things
of
low
estate
.
Yea
the
more
our
spirit
is
sublimated
by
faith
and
heavenly
hope
,
the
more
easily
do
we
accommodate
ourselves
with
mediocrity
in
earthly
things
,
according
to
St
Pauls
reasoning
.
Col.
3.1
.
If
ye
then
be
risen
with
Christ
,
seeke
those
things
which
are
above
where
Christ
sitteth
at
the
right
hand
of
God
;
Set
your
affections
on
things
above
,
not
on
things
that
are
on
the
Earth
.
This
is
the
true
remedy
against
pride
.
Have
we
high
worldly
thoughts
?
Let
us
raise
our
thoughts
higher
yet
;
Let
us
set
our
thoughts
and
affections
on
things
above
,
not
on
things
on
the
Earth
:
Let
us
never
think
our selves
mounted
high
enough
,
till
we
be
where
Christ
sitteth
on
the
right
hand
of
God
.
When
the
glory
of
the
world
fills
a
mans
thoughts
,
while
it
doth
lift
him
up
with
pride
,
it
brings
him
down
by
cupidity
under
those
things
that
are
under
him
:
But
when
the
glory
of
God
ruleth
in
our
hearts
,
it
brings
us
low
with
humility
,
and
together
raiseth
us
up
by
faith
and
a
holy
generosity
,
far
above
all
humane
things
,
even
as
high
as
the
right
hand
of
God
with
Christ
,
there
to
rejoyce
in
his
love
and
sweetly
repose
our
hearts
upon
his
fatherly
care
.
None
shall
attaine
to
that
blessed
state
of
the
soul
,
which
is
already
a
heaven
upon
earth
,
unlesse
he
beate
downe
his
pride
;
A
vice
,
which
makes
a
man
incompatible
with
God
,
for
it
pretends
to
that
which
to
God
alone
is
due
,
which
is
glory
;
incompatible
with
his
neighbours
,
for
it
perswades
him
that
all
things
are
due
to
him
;
and
that
the
honour
and
advancement
bestowed
upon
any
but
himselfe
,
is
ill
bestowed
;
and
incompatible
with
himselfe
,
for
it
tortureth
a
mans
minde
with
envy
,
makes
him
secretly
murmure
against
God
and
men
,
and
renders
him
incapable
of
the
grace
of
God
,
which
is
onely
for
the
meeke
;
and
of
his
kingdome
,
which
is
onely
for
the
poore
in
spirit
,
Matth.
5.3
.
Here
this
method
must
diligently
be
observed
to
rectifie
our
opinion
first
,
that
we
may
rule
our
Passion
.
To
bring
downe
the
tumour
of
Pride
let
us
get
a
right
opinion
of
ourselves
;
How
we
are
begotten
like
beasts
,
borne
in
lamentation
,
lying
a
long
time
in
our
ordure
,
living
in
a
sickly
flesh
,
wilde
and
foolish
in
our
thoughts
,
corrupted
in
our
affections
,
vaine
and
wicked
in
our
conversation
;
blind
,
wretched
,
and
guilty
before
God
,
and
after
a
few
evill
dayes
returning
to
the
ground
of
our
ignoble
principle
.
In
the
midst
of
the
gawdy
luster
of
the
world
;
let
us
looke
to
our
end
,
a
winding
sheet
,
putrefaction
,
wormes
,
mourning
of
our
heires
for
a
little
while
,
and
then
perpetuall
oblivion
.
Let
us
beare
these
things
in
mind
,
and
then
be
proud
if
we
can
.
Many
Passions
have
their
origine
from
Pride
,
which
must
be
called
to
our
barre
after
their
Mother
.
CHAP.
X.
Of
Obstinacy
.
OBstinacy
is
a
compound
of
pride
and
ignorance
.
It
is
an
overthrow
of
the
right
polity
of
the
soule
,
where
the
will
must
consult
reason
;
but
Obstinacy
makes
reason
to
consult
the
will
,
so
that
a
man
will
do
or
maintaine
a
thing
,
not
because
it
is
reasonable
,
but
because
he
did
it
and
maintained
it
before
.
Ignorance
begins
,
which
hoodwinks
the
understanding
with
errour
:
Then
comes
Pride
,
which
pins
that
hood
fast
about
his
eyes
,
pretending
that
it
is
a
shame
for
a
man
to
go
from
his
opinion
.
By
Obstinacy
a
man
comes
to
that
desperate
case
of
the
soul
,
which
Philosophy
calls
feritas
,
that
is
,
a
savage
brutishnesse
incapable
of
all
vertue
and
discipline
.
For
he
must
be
either
in
god
or
beast
that
takes
his
instinct
for
his
perpetual
rule
and
sets
before
him
his
present
will
and
doing
as
an
immutable
patterne
of
that
he
must
will
and
do
for
ever
after
.
When
Obstinacy
hath
thus
shut
the
dore
unto
discipline
and
stopt
a
mans
ear
against
counsell
,
one
of
these
two
evills
followeth
,
Either
he
is
hardned
in
evill
without
remedy
;
Or
if
by
chance
he
light
on
the
right
side
,
he
spoiles
it
as
farre
as
in
him
lyes
;
maintaining
truth
and
equity
,
not
because
it
is
so
,
but
because
he
will
have
it
so
.
There
is
no
greater
enemy
to
Christian
wisedome
then
that
stubborne
disposition
.
For
thereby
a
man
stands
in
direct
opposition
against
God
,
challenging
to
himselfe
that
which
belongs
to
God
alone
,
even
to
make
his
will
a
reason
and
a
law
.
When
the
light
of
reason
,
or
the
word
of
God
,
or
the
manifest
course
of
his
providence
,
declares
to
us
what
the
will
of
God
is
,
neverthelesse
to
set
our
will
against
it
,
out
of
a
pretended
constancy
in
our
former
opinion
and
inclination
,
what
is
it
else
but
to
make
warre
against
God
?
As
Obstinacy
is
odious
to
God
,
so
it
is
odious
in
society
.
It
makes
a
man
troublesome
,
ridiculous
,
and
the
undoer
of
himselfe
;
And
of
his
Country
also
,
if
he
be
assisted
with
power
,
and
hath
many
persons
and
businesses
depending
upon
him
.
Expect
neither
wisedome
nor
faire
dealing
,
nor
serenity
within
,
nor
good
actions
abroad
,
where
the
will
takes
no
counsell
of
reason
.
There
is
no
place
left
for
amendment
,
when
one
thinkes
himselfe
obliged
never
,
to
alter
his
minde
.
As
Obstinacy
hardeneth
opinions
it
doth
the
like
to
passions
,
to
those
chiefely
that
have
melancholy
for
their
fewell
,
as
sadnesse
,
hatred
,
envy
,
and
love
also
,
for
of
these
growne
once
inveterate
many
times
a
man
can
give
no
reason
,
but
that
he
will
continue
as
he
hath
begun
.
This
vice
is
a
bastard
imitation
of
Constancy
,
whose
name
it
borrowes
,
but
very
injuriously
:
for
constancy
consisteth
not
in
stedfastnesse
to
a
mans
own
will
,
but
in
a
firme
adhering
to
goodnesse
.
That
which
is
good
one
time
,
perhaps
will
not
be
so
another
time
.
Righteousnesse
indeed
is
alwayes
one
and
the
same
,
but
variety
of
incidences
and
circumstances
makes
it
change
faces
.
As
the
needle
of
the
compasse
that
stands
so
fixt
upon
the
North
,
not
to
be
mooved
from
that
point
by
the
greatest
tempests
,
yet
will
in
an
instant
turne
to
the
South
when
the
ship
is
gone
beyond
the
Equinoctiall
line
,
and
to
that
contrary
point
will
keep
with
the
like
stedfastnesse
so
long
as
it
is
in
that
hemisphere
:
Likewise
,
a
wise
and
good
man
will
be
firme
in
his
resolutions
,
where
his
duty
calls
him
;
So
because
his
duty
lyes
not
at
all
times
the
same
way
,
his
resolutions
also
are
not
bent
at
all
times
the
same
way
,
but
will
turne
with
his
duty
.
Jeremiah
desired
sincerely
the
preservation
of
the
Kingdome
of
Juda
,
&
the
liberty
of
his
Country
;
But
after
that
Zedekiah
had
taken
the
Oath
of
allegiance
to
the
King
of
Babylon
,
he
adviseth
Zedekiah
and
his
people
,
to
yeeld
Jerusalem
to
him
.
In
vaine
Obstinacy
aspireth
to
the
praise
of
a
great
and
brave
spirit
,
it
is
rather
a
womanish
narrowspirited
weakenesse
.
It
was
the
proper
saying
of
a
femall
,
Mene
incoepto
desistere
victam
!
Must
I
be
overcome
and
desist
from
my
purpose
!
Great
houses
have
some
roomes
for
winter
,
some
for
Summer
,
and
severall
apartements
for
severall
Offices
;
But
in
small
cabines
the
kitchin
and
the
bedchamber
are
all
one
,
and
the
same
still
in
all
seasons
:
Even
so
great
spirits
have
a
space
for
diversity
of
counsels
,
according
to
the
diversity
of
occurrences
,
and
various
constellations
of
times
and
businesses
which
continually
alter
;
but
they
are
narrowbreasted
men
that
have
but
one
resolution
and
one
course
to
carry
them
through
all
things
and
times
.
It
is
for
a
low
and
timorous
spirit
to
be
afraid
to
change
fashion
,
and
think
himselfe
lost
when
he
must
travell
by
a
way
that
he
never
went
before
,
whereas
great
spirits
are
complying
,
facile
,
universall
;
and
their
knowledge
of
the
world
,
makes
them
finde
nothing
new
or
strange
.
Obstinacy
should
be
overcome
from
the
cradle
.
Even
then
a
child
should
be
used
to
be
contradicted
,
and
as
soone
as
the
light
of
reason
beginns
to
dawne
in
his
young
soul
,
he
must
be
taught
to
subject
his
will
unto
reason
.
Growne
men
,
hardned
in
that
vice
by
ill
breeding
and
the
flattery
of
men
and
fortune
,
yet
may
be
healed
if
they
will
remove
the
causes
of
the
disease
.
Since
then
Obstinacy
is
a
compound
of
ignorance
and
pride
,
they
must
strive
against
both
;
Good
instruction
will
expell
ignorance
,
and
as
knowledge
growes
,
especially
that
of
God
and
themselves
,
Pride
will
decrease
,
and
they
will
become
docile
and
susceptible
of
better
information
.
And
whereas
Obstinacy
puts
reason
out
of
her
seat
,
subjecting
her
to
passion
her
naturall
subject
,
they
must
endeavour
to
restore
reason
to
her
right
place
and
authority
,
forbidding
the
will
to
determine
before
reason
hath
given
her
verdict
;
or
to
give
a
resolution
for
a
reason
,
for
if
the
resolution
bee
unreasonable
,
one
must
go
from
it
,
the
sooner
the
better
.
It
is
unworthy
of
a
man
to
have
no
reason
but
his
will
and
custome
,
and
being
asked
why
he
persisteth
in
this
course
,
not
to
give
his
reason
for
answer
but
his
Passion
.
Indeed
obstinate
men
will
give
many
reasons
of
their
fixednesse
in
their
opinion
;
but
let
them
examine
soberly
and
impartially
,
whether
their
opinion
be
grounded
upon
those
reasons
,
or
whether
they
alledge
those
reasons
,
because
they
will
be
of
that
Opinion
.
While
wee
goe
about
weaning
of
our
mind
from
obstinacy
,
wee
must
take
heed
of
falling
into
a
contrary
evill
a
thousand
times
more
dangerous
;
which
is
,
to
betray
truth
and
righteousnes
,
to
complie
with
the
time
.
For
wee
must
never
ballance
whether
God
or
men
must
be
obeyed
.
We
must
not
follow
the
multitude
to
do
evill
,
though
the
world
should
charge
us
with
Obstinacy
.
If
our
conscience
tell
us
,
that
wee
deserve
not
that
charge
,
wee
may
rest
satisfied
;
for
wee
are
accountable
to
God
of
our
opinion
,
not
of
the
opinion
that
others
have
of
us
.
It
is
Constancy
not
Obstinacy
to
maintaine
truth
and
good
conscience
,
even
to
the
last
breath
,
despising
publique
opposition
and
private
danger
.
I
joine
truth
with
good
conscience
,
because
if
the
question
be
of
a
truth
which
may
be
left
undefended
without
wronging
a
good
conscience
,
it
would
be
a
foolish
Obstinacy
to
swimme
against
a
violent
and
dangerous
streame
to
defend
it
.
But
if
it
be
such
a
truth
as
cannot
be
baulked
without
breaking
faith
with
God
and
turning
from
a
good
conscience
,
wee
must
persist
in
it
,
and
resist
unto
blood
when
wee
are
put
to
it
.
And
better
it
is
to
be
called
opiniatre
,
then
to
be
perfidious
.
CHAP.
XI
.
Of
Wrath.
I
put
Wrath
among
the
retinue
of
Pride
as
descended
from
it
.
To
this
one
might
oppose
,
that
wrath
is
attributed
to
God
in
many
texts
of
Scripture
;
And
that
the
Apostle
saith
,
Eph.
4.
Be
angry
and
sinne
not
.
And
therefore
that
anger
is
not
evil
,
and
must
be
fathered
upon
a
better
Authour
then
Pride
.
These
objections
will
helpe
us
to
know
the
nature
of
wrath
.
It
is
certaine
that
there
is
no
passion
in
God
.
But
it
is
certaine
also
,
that
if
anger
were
a
vice
it
should
not
be
attributed
unto
God
.
The
wrath
of
God
is
an
indignation
declared
by
effects
shewing
a
resenting
of
the
offense
offered
unto
his
glory
.
As
then
,
the
anger
of
God
proceeds
from
his
glory
,
so
the
vicious
anger
of
man
proceeds
from
his
pride
which
is
a
bastard
glory
.
As
for
the
other
objection
out
of
St
Pauls
precept
,
Be
angry
and
sinne
not
,
whence
it
followes
that
one
may
be
angry
and
not
sinne
,
wee
must
distinguish
betweene
good
and
evill
anger
.
The
vicious
anger
comes
out
of
pride
,
which
is
the
evill
glory
of
man
,
The
good
anger
comes
out
of
the
glory
of
God
;
for
the
anger
of
Gods
children
when
they
heare
his
name
blasphemed
,
or
see
some
horrible
crime
committed
with
the
ceremonies
of
devotion
and
justice
,
is
a
sense
which
they
have
of
Gods
glory
,
whose
violation
moveth
them
to
jealousy
.
It
is
good
to
be
angry
for
such
occasions
;
but
because
anger
is
prone
to
runne
into
excesse
,
and
to
mingle
particular
animosities
with
the
interesse
of
Gods
glory
,
the
Apostle
gives
us
a
caveat
to
be
angry
and
sinne
not
.
Then
the
vicious
and
the
vertuous
anger
differ
in
the
object
chiefely
;
the
vertuous
regards
the
interesse
of
God
,
the
vicious
the
interesse
of
a
mans
selfe
:
but
both
proceed
from
glory
,
and
have
their
motions
for
the
vindication
of
glory
.
For
as
religious
anger
hath
for
its
motive
the
glory
of
God
,
the
motive
of
vicious
anger
is
particular
glory
,
and
the
resenting
of
private
contempt
,
true
or
imagined
.
The
proudest
men
are
the
most
cholerick
,
for
being
great
lovers
of
themselves
,
&
valuing
themselves
at
a
very
high
rate
,
they
deeme
the
smallest
offences
against
them
,
to
be
unpardonable
crimes
.
Truly
,
no
passion
shewes
more
how
necessary
it
is
to
know
the
nature
and
price
of
things
,
and
of
our selves
above
all
things
;
for
he
that
apprehends
well
how
small
a
thing
he
is
,
will
not
think
the
offenses
against
him
to
be
very
great
,
and
will
not
be
much
moved
about
them
.
The
certainest
triall
to
know
how
proficient
we
are
in
humility
is
to
examine
whether
we
have
fewer
and
easier
fits
of
choller
then
before
.
Ignorance
of
the
price
of
things
,
and
owning
things
that
are
none
of
ours
,
are
the
chiefe
causes
of
disorder
in
all
Passions
;
but
they
are
more
evident
in
the
Passion
of
anger
,
because
it
is
more
violent
,
and
puts
forth
those
errours
to
the
outside
,
which
other
Passions
labour
to
hide
.
Besides
these
causes
,
Anger
flowes
out
of
more
springs
,
as
great
and
rapid
rivers
are
fed
by
many
sources
.
Weakeness
contributes
much
to
it
,
for
although
a
fit
of
anger
looke
like
a
sally
of
vigour
and
courage
,
yet
it
is
the
effect
of
a
soft
spirit
.
Great
and
strong
spirits
are
patient
,
but
weake
and
imbecill
natures
can
suffer
nothing
,
and
like
doors
loosely
hung
,
are
easily
gotten
off
the
hookes
.
The
wind
stirres
leaves
and
small
branches
,
seldome
the
bodies
of
great
trees
.
Light
natures
also
are
easily
agitated
with
choller
,
solid
minds
hardly
.
All
things
that
make
a
man
tender
and
wanton
,
makes
him
also
impatient
and
chollerick
,
as
covetousness
,
ambition
,
passionate
love
,
ease
,
and
flattery
.
The
same
effect
is
produced
by
the
large
licence
given
to
the
wandering
of
thoughts
,
curiosity
,
credulity
,
idlenesse
,
love
of
play
.
And
it
is
much
to
be
wondered
at
,
that
anger
is
stirred
by
contrary
causes
,
prosperity
and
adversity
,
the
replying
of
an
adversary
and
his
silence
,
too
much
and
too
little
businesse
,
the
glory
to
have
done
well
and
the
shame
to
have
done
evill
;
so
phantasticall
is
that
passion
.
There
is
nothing
but
will
give
occasion
of
anger
to
a
peevish
and
impatient
spirit
.
The
causes
of
anger
being
past
telling
,
our
labour
will
be
better
bestowed
to
consider
the
effects
,
sufficient
to
breed
an
horrour
against
that
blustering
passion
,
even
in
those
that
are
most
transported
by
it
,
when
they
looke
back
upon
that
disorder
in
cold
blood
.
Fierce
anger
is
dreadfull
when
it
is
assisted
with
power
.
It
is
an
impetuous
storme
overthrowing
all
that
lyeth
in
its
way
.
How
many
times
hath
it
razed
Citties
,
turned
Empires
upside
downe
,
and
extermined
whole
nations
?
One
fit
of
anger
of
Theodosius
one
of
the
best
Emperours
of
the
whole
list
,
slew
many
thousands
of
men
assembled
in
the
amphi-Theater
of
Thessalonica
:
How
many
then
have
bin
massacred
by
the
wrath
of
wicked
Princes
?
And
what
slaughter
should
there
be
in
the
world
,
if
meane
fellowes
had
as
much
power
as
wrath
?
What
disorders
anger
would
worke
abroad
if
it
were
backt
with
power
,
one
may
judge
by
the
disorder
which
it
workes
within
a
mans
soul
;
for
with
the
overflowing
of
the
gall
into
the
mass
of
the
blood
,
wrath
at
the
same
time
overflowes
all
the
faculties
of
the
mind
,
suffocates
the
reason
,
maddes
the
will
,
and
sets
the
appetite
on
fire
;
Which
is
to
be
seene
in
the
inflammation
of
the
face
,
the
sparkling
eyes
,
the
quick
&
disorderly
motion
of
the
limbs
,
the
injurious
words
,
the
violent
actions
.
Wrath
turnes
a
man
into
a
furious
beast
.
If
man
be
a
little
world
,
wrath
is
the
tempest
of
it
,
which
makes
of
the
soul
a
stormy
Sea
,
casting
up
mire
and
foame
,
and
breaking
it selfe
against
rocks
by
a
blind
rage
.
In
the
heat
of
such
fits
many
get
their
death
,
or
do
such
things
which
they
repent
of
at
leasure
afterwards
;
for
wrath
brings
forth
an
effect
fortable
to
its
cause
;
it
comes
out
of
weakeness
and
it
weakens
a
man
,
there
being
nothing
that
disarmes
body
and
mind
more
,
and
exposes
a
man
more
to
injuries
.
Indeed
,
when
anger
is
kept
within
mediocrity
,
it
sharpens
valour
,
and
awakes
subtility
and
readinesse
of
wit
.
But
when
it
is
excessive
,
it
makes
the
sinewes
to
tremble
,
the
tongue
to
stutter
,
and
reason
to
lose
the
free
exercise
of
her
faculties
,
so
that
a
man
out
of
too
much
will
,
cannot
compasse
what
he
wills
:
Latin
Authors
calling
that
weake
violence
ira
impotens
,
impotent
anger
,
have
given
it
the
right
epithete
,
for
it
strips
a
man
of
his
power
over
his
owne
selfe
and
of
strength
to
defend
himselfe
.
In
that
tumultuous
overthrow
of
the
inward
polity
,
what
place
remaines
for
piety
,
charity
,
meeknesse
,
justice
,
equity
,
and
all
other
vertues
?
for
the
serenity
of
the
soul
is
the
temperate
climat
where
they
grow
,
but
the
heat
of
choller
parcheth
them
;
they
are
not
plants
for
that
torrid
Zone
.
I
know
that
many
times
vertue
is
a
pretence
for
choller
.
Angry
men
justifie
their
Passion
by
the
right
which
they
maintaine
,
thinking
that
they
cannot
mantaine
it
with
vigour
enough
.
Thus
whereas
other
passions
are
corrupted
by
evill
things
,
this
it
corrupted
by
good
things
;
and
then
(
to
be
even
with
them
)
it
corrupteth
those
good
things
:
for
there
is
no
cause
so
good
,
but
it
is
marred
by
impetuous
choller
.
The
great
plea
of
anger
is
the
injustice
of
others
;
But
we
must
not
repell
one
injustice
by
another
.
For
although
an
angry
man
could
keep
himselfe
from
offending
his
neighbour
,
he
cannot
excuse
his
offence
against
God
and
himselfe
,
by
troubling
the
serenity
of
his
soul
,
which
is
expelling
the
image
of
God
(
for
it
is
not
reflected
but
in
a
calme
soul
)
and
bringing
in
storme
and
confusision
,
which
is
the
devills
image
.
As
when
a
hogshead
of
wine
is
shaken
,
the
dregs
rise
to
the
top
,
and
when
the
sea
is
raging
,
the
mire
doth
the
like
;
a
fit
of
raging
choller
doth
thrust
up
all
the
hidden
ordure
,
which
was
settled
before
by
the
feare
of
God
or
men
.
The
wrong
done
by
others
to
piety
and
justice
,
is
no
just
reason
for
our
immoderate
choler
.
For
they
have
no
need
of
such
an
ill
champion
,
which
is
rather
a
hinderance
then
a
defense
of
their
cause
,
and
to
maintaine
them
transgresseth
against
them
.
To
defend
such
reasonable
things
as
piety
and
justice
,
there
is
need
of
a
free
reason
and
a
sober
sense
.
And
whether
wee
be
incensed
with
the
injury
done
to
them
,
or
that
which
is
done
to
us
,
wee
must
be
so
just
to
ourselves
as
not
to
lay
the
punishment
upon
us
for
the
faults
of
another
,
or
make
ourselves
miserable
because
our
neighbours
are
wicked
.
To
that
end
wee
must
remember
that
in
the
violation
of
justice
,
God
is
more
interessed
then
wee
are
,
and
knoweth
how
to
punish
it
when
he
sees
it
expedient
.
And
if
God
will
not
punish
it
as
yet
,
our
will
must
not
be
more
hasty
then
his
;
and
it
becomes
us
not
to
be
impatient
for
our
interess
,
when
himself
is
patient
in
the
wrong
done
to
his
owne
.
Let
the
cause
of
our
anger
be
never
so
holy
and
just
,
the
sentence
of
St
James
is
of
perpetual
truth
,
Jam.
1.20
.
The
wrath
of
man
worketh
not
the
righteousnes
of
God
.
If
it
be
the
cause
of
God
that
we
defend
,
we
must
not
use
that
good
cause
to
bring
forth
evill
effects
;
&
the
evill
that
incenseth
us
can
hardly
be
so
grievous
,
as
the
losse
of
humanity
and
right
reason
,
of
which
a
man
is
deprived
by
excessive
wrath
;
for
Wrath
is
cruell
,
and
anger
is
outragious
.
Prov.
27.4
.
It
resteth
in
the
bosome
of
fooles
,
saith
Solomon
,
Eccles.
79.
Our
good
opinion
and
love
of
ourselves
which
(
when
all
is
sayd
)
are
the
chiefe
causes
of
anger
,
ought
to
be
also
the
motives
to
abate
or
prevent
it
:
for
would
any
man
that
thinks
well
of
himselfe
and
loveth
his
owne
good
,
make
himselfe
vile
&
brutish
?
Now
this
is
done
by
letting
the
raines
lose
to
choler
:
whereas
the
way
to
deserve
the
good
opinion
of
ourselves
and
others
,
is
to
maintaine
ourselves
calme
and
generous
,
never
removed
from
the
imperial
power
over
ourselves
by
any
violence
of
passion
.
Pro.
16.32
He
that
is
slow
to
anger
is
better
then
the
mighty
,
and
he
that
ruleth
his
spirit
then
he
that
takes
a
citty
.
I
account
not
Alexander
the
Great
,
a
great
Conquerour
,
since
he
was
a
slave
to
his
anger
.
A
man
that
never
drew
sword
and
is
master
of
himselfe
,
is
a
greater
Conquerour
then
he
.
That
calme
disposition
shall
not
want
many
provocations
from
those
with
whom
wee
must
of
necessity
live
,
servants
especially
,
and
servile
soules
,
like
unto
cart
horses
that
will
neither
goe
nor
drive
unlesse
they
feel
the
whip
,
or
be
terrified
with
a
harsh
angry
tone
.
Seneca
gives
leave
to
the
wiseman
to
use
such
varlets
with
the
words
and
actions
of
anger
,
but
not
to
be
angry
;
A
difficult
taske
:
It
is
to
be
feared
that
by
counterfeiting
anger
,
wee
may
become
angry
in
good
earnest
;
and
a
man
hath
need
of
a
sound
premunition
of
reason
and
constancy
,
before
he
come
to
use
those
wayes
;
so
easy
it
is
to
slip
into
anger
when
one
hath
cause
for
it
,
and
is
persvaded
that
the
faults
of
an
idle
servant
cannot
be
mended
without
anger
;
But
anger
is
a
remedy
worse
then
most
diseases
,
and
no
houshold
disorder
is
worth
the
disordering
of
our
soules
with
passion
.
Better
were
it
to
be
ill
served
,
or
not
served
at
all
,
then
to
make
our
servants
our
Masters
,
giving
them
power
to
dispossesse
us
of
the
command
of
ourselves
,
whensoever
it
will
please
them
to
provoke
us
to
anger
.
Yet
a
wiseman
may
expresse
indignation
without
anger
,
and
an
effectual
vigour
;
making
others
tremble
,
himselfe
standing
unmooved
.
Out
of
the
anger
of
others
wee
may
fetch
three
good
uses
.
The
first
is
to
learne
to
hate
that
passion
and
take
heed
of
it
,
seeing
how
it
is
imperious
and
servile
together
,
ugly
,
unbecomming
,
unreasonable
,
hurtful
to
others
and
more
to
a
mans
selfe
.
The
second
use
is
,
to
gather
carefully
the
wholesome
warnings
which
an
angry
adversary
will
give
us
:
for
he
will
be
sure
to
tell
us
all
the
evill
he
seeth
in
us
,
which
ourselves
see
not
.
A
benefit
not
to
be
expected
from
our
discreet
friends
.
The
third
is
the
noblest
use
,
To
study
the
science
of
discerning
the
spirits
,
considering
with
a
judicious
eye
the
several
effects
of
every
mans
anger
,
for
no
passion
discovereth
so
much
the
nature
of
persons
.
It
layeth
a
man
starke
naked
.
Ifone
be
a
contemner
of
God
,
as
soone
as
he
is
angry
he
will
be
sure
to
wreake
his
anger
upon
God
with
blasphemies
.
If
he
have
piety
and
ingenuity
,
he
will
make
them
pleade
for
him
,
but
lamely
,
as
discomposed
by
anger
.
If
he
be
a
coward
,
he
will
insult
over
the
weake
;
and
if
he
find
resistance
,
you
shall
see
him
threaten
and
tremble
together
,
like
base
dogs
then
barking
most
when
they
runne
away
.
If
he
be
haughty
,
his
anger
will
expresse
it selfe
in
a
malignant
smile
,
and
he
will
boast
of
his
blood
and
valour
.
The
occasions
of
anger
will
better
discover
what
a
man
is
inclined
unto
;
for
every
one
will
be
sooner
moved
for
those
things
where
he
is
most
interessed
.
As
in
anger
,
so
in
reconciliation
,
a
discerning
eye
will
reade
a
character
of
the
several
humours
.
The
vaine
and
haughty
man
after
he
hath
done
wrong
,
stands
upon
reparation
.
The
baseminded
man
is
threatened
into
submissions
after
the
injury
received
.
The
covetous
wretch
will
have
reparation
in
money
,
and
puts
a
rate
upon
every
bastinado
.
The
conscionable
,
meeke
,
and
generous
man
is
facile
both
in
giving
and
receiving
satisfaction
,
and
easily
pardons
another
mans
anger
,
his
owne
with
much
adoe
.
From
this
let
us
reflect
to
the
first
use
that
wee
must
make
of
the
anger
of
others
.
He
that
will
mind
well
how
wrath
betrayes
a
man
,
and
layeth
open
his
infirmities
;
and
how
the
man
that
hath
no
rule
over
his
owne
spirit
,
is
like
a
citty
that
is
broken
downe
and
without
walles
,
will
fence
himselfe
against
that
treacherous
passion
by
Christian
meekenes
and
moderation
,
and
will
learne
to
be
wise
by
his
neighbours
harme
.
To
that
meekenes
we
shal
be
much
helped
by
the
remembrance
of
our
sins
,
whereby
we
daily
provoke
God
,
and
for
which
wee
mought
have
bin
cast
headlong
into
hell
long
agoe
,
but
that
he
is
slow
to
wrath
and
abundant
in
goodnesse
.
Exod.
34.6
.
To
expect
that
God
our
father
be
slow
to
wrath
towards
us
,
while
we
are
hot
to
wrath
against
our
brethren
is
the
extremity
of
injustice
and
unreasonablenesse
.
To
conclude
,
since
we
seeke
here
our
tranquility
,
which
we
have
found
every
where
inseparably
conjoyned
with
our
duty
,
let
us
observe
our
Saviours
precept
,
grounded
upon
his
example
,
Matth.
11.29
.
Learne
of
me
that
I
am
meeke
and
lowly
in
heart
,
and
ye
shall
finde
rest
unto
your
soules
.
That
way
the
Lord
Jesus
the
great
Master
of
wisedome
found
rest
unto
his
soul
,
the
same
way
shall
wee
finde
rest
to
ours
.
CHAP.
XII
.
Of
Aversion
,
Hatred
,
and
Revenge
.
AVersion
is
the
first
seed
of
Hatred
,
and
hath
a
larger
extent
;
for
hatred
regards
onely
persons
or
actions
,
but
many
have
Aversions
for
unreasonable
or
inanimate
things
;
wherefore
those
Aversions
are
commonly
unreasonable
,
whether
it
be
out
of
naturall
antipathy
,
or
out
of
fancy
&
wantonnesse
.
Persons
subject
to
those
Aversions
have
commonly
more
Passion
then
reason
,
and
are
such
as
are
made
tender
and
are
soft
spirited
by
ease
.
Ladies
have
many
antipathyes
,
but
among
country
wives
and
milkmayds
you
shall
find
but
few
that
will
swound
at
the
sight
of
a
spider
or
a
frog
.
A
wise
man
must
impartially
examine
those
Aversions
,
if
he
have
any
,
whether
they
consist
in
fancy
or
nature
,
and
not
flatter
himselse
in
such
capricious
weakenesses
.
He
shall
do
much
for
his
rest
and
credit
if
he
can
weane
himselfe
altogether
from
them
.
He
that
can
command
himselfe
to
have
no
Aversion
,
of
which
he
may
not
give
a
reason
,
will
traine
his
passion
that
way
,
to
have
no
unreasonable
Hatred
against
any
person
.
Hatred
is
an
indignation
for
an
injury
received
or
imagined
,
or
for
an
ill
opinion
conceived
of
a
person
or
action
.
This
description
is
common
to
it
with
anger
.
Herein
they
differ
,
that
anger
is
sudden
and
hath
a
short
course
;
but
hatred
is
meditated
at
leasure
,
and
is
lasting
:
Also
that
anger
seeks
more
a
mans
vindication
then
the
harme
of
others
,
but
hatred
studieth
the
harme
of
adversaries
.
Hatred
,
as
anger
,
is
a
compound
of
pride
and
sadnesse
.
(
I
meane
the
vicious
hatred
and
the
most
common
.
)
It
proceeds
likewise
out
of
ignorance
of
ones
selfe
,
and
the
price
and
nature
of
things
.
This
Philosophy
we
learne
of
St.
John
1
Joh.
2.11
.
He
that
hates
his
Brother
is
in
darknesse
,
and
knowes
not
whither
he
goes
,
because
that
darknesse
hath
blinded
his
eyes
;
for
ignorance
is
the
darknesse
of
the
soul
.
As
then
blind
men
are
commonly
testy
,
the
blindnesse
of
ignorance
will
make
men
prone
to
hate
their
neighbours
,
and
hatred
afterwards
increaseth
that
blindnesse
.
By
the
same
ignorance
whereby
we
love
some
persons
and
things
without
knowledge
and
reason
,
we
hate
also
some
persons
and
things
without
reason
;
and
many
will
choose
rather
to
lose
a
friend
then
a
shilling
.
Hatred
is
naturally
good
,
serving
to
make
us
avoyd
things
hurtfull
,
and
it
is
morally
good
when
we
use
it
to
oppose
that
which
is
contrary
to
the
Soveraine
good
which
is
God
.
When
we
hate
that
which
God
hateth
we
cannot
do
amiss
,
so
that
we
be
very
certaine
that
God
hates
it
;
such
are
the
unjust
habits
and
actions
condemned
by
his
word
and
by
that
law
of
nature
written
in
mans
heart
:
But
as
for
the
persons
,
because
we
have
no
declaration
of
Gods
love
and
hatred
to
this
or
that
man
,
we
must
love
them
all
,
and
never
feare
to
offend
God
by
loving
that
which
he
hateth
,
for
we
cannot
offend
him
by
obeying
his
commandement
.
Now
he
commands
us
to
love
our
neighbours
as
ourselves
.
No
doubt
but
we
must
love
many
persons
which
God
hateth
,
neither
will
it
be
time
to
hate
them
till
we
have
heard
the
sentence
of
Gods
personall
hatred
pronounced
against
them
.
I
say
,
Gods
personal
hatred
,
because
there
is
a
hatred
of
iniquity
in
God
against
those
that
oppose
his
glory
;
which
obligeth
us
to
hate
them
also
with
that
hatred
of
iniquity
,
and
to
oppose
them
vigorously
,
as
long
as
they
oppose
God
.
Of
that
hatred
spake
David
when
he
said
,
Psal.
139.21
.
Do
not
I
hate
them
O
Lord
that
hate
thee
,
and
am
not
I
grieved
with
them
that
rise
up
against
thee
?
I
hate
them
with
a
perfect
hatred
,
I
count
them
mine
enemies
.
But
wee
must
take
heed
lest
the
hatred
of
iniquity
,
bring
the
hatred
against
the
persons
;
and
the
persons
must
not
be
afflicted
more
then
needs
,
for
the
repressing
of
iniquity
:
The
more
difficult
it
is
to
keep
that
temper
,
the
more
earnestly
ought
we
to
endeavour
to
render
all
offices
of
charity
and
personall
humanity
to
them
whose
party
we
justly
seek
to
defeate
;
for
to
love
our
enemies
and
to
overcome
the
evill
with
good
,
is
the
most
ingenuous
imitation
of
the
Godhead
.
It
is
his
command
,
joyned
with
his
example
,
Matth.
5.44
.
Love
your
enemies
,
blesse
them
that
curse
you
,
do
good
to
them
which
despitefully
use
you
and
persecute
you
,
that
you
may
be
the
children
of
your
Father
which
is
in
heaven
,
for
he
makes
his
Sun
to
rise
on
the
evill
and
on
the
good
,
and
sends
raine
on
the
just
and
on
the
unjust
.
There
is
need
of
a
great
measure
of
grace
and
wisedome
to
observe
these
two
precepts
together
.
Psal.
97.10
.
Ye
that
love
the
Lord
hate
evill
,
and
Matth.
22.39
.
Thou
shalt
love
thy
neighbour
like
thy selfe
,
hating
iniquity
in
the
wicked
,
and
loving
their
persons
,
and
both
for
Gods
sake
.
The
chiefe
use
of
hatred
is
,
to
be
incited
to
good
by
the
hatred
of
evill
.
For
that
end
,
it
is
not
necessary
that
the
greatnesse
of
hatred
equall
the
greatnesse
of
the
evill
,
and
we
are
not
obliged
to
hate
evill
things
as
much
as
they
deserve
;
otherwise
the
great
currant
of
our
affection
would
runne
into
the
channell
of
hatred
,
and
leave
the
channell
of
love
,
dry
.
Now
it
is
in
loving
the
Soveraine
good
with
all
our
strength
and
with
all
our
soul
,
that
our
duty
and
happinesse
consisteth
,
not
in
hating
the
evill
with
all
our
strength
,
and
with
all
our
soul
.
The
hatred
of
evill
is
not
requisite
of
it selfe
,
but
by
accident
,
as
a
consequence
of
the
love
of
good
.
If
the
hatred
of
vice
perswade
us
to
vertue
,
we
shall
be
more
yet
perswaded
to
it
by
the
love
of
goodnesse
.
Many
effects
of
hatred
are
the
same
as
the
effects
of
anger
;
for
there
is
no
anger
without
hatred
in
some
degree
,
if
not
to
a
person
,
at
least
to
an
action
.
But
there
is
some
hatred
without
anger
,
when
one
forethinks
in
cold
blood
the
wayes
to
destroy
an
adversary
.
All
the
destructions
of
the
world
where
the
will
of
man
is
an
agent
are
wrought
immediately
by
hatred
.
They
have
many
remote
causes
anbition
,
covetousnesse
,
carnall
love
,
emulation
and
all
the
violent
passions
;
but
they
destroy
not
,
but
by
accident
,
till
some
opposition
hath
driven
them
into
hatred
,
which
in
the
inward
polity
of
the
soul
hath
the
same
office
as
the
hangman
in
a
Citty
,
for
it
is
the
executioner
and
avenger
of
wrongs
.
Unto
hatred
all
the
cruelty
of
tyranny
and
malice
must
be
imputed
.
And
yet
all
the
blood
spilt
,
all
the
ruines
and
inventive
torments
outwardly
wrought
by
hatred
,
are
nothing
so
grievous
as
the
inward
disorder
wrought
by
it
in
cruell
and
revengefull
souls
,
and
the
separation
which
it
worketh
between
God
and
man
.
It
is
the
finall
and
most
grievous
effect
of
hatred
,
that
,
by
hating
our
neighbours
we
become
Gods
enemies
.
1
Joh.
4.20
.
If
a
man
say
I
love
God
,
and
hates
his
brother
,
he
is
a
lyer
.
Hatred
is
a
bitter
venome
which
being
once
diffused
&
soaked
into
the
soul
turnes
a
man
into
a
hell-fury
,
contrary
to
all
good
,
ready
and
industrious
to
all
evil
.
But
with
all
the
paine
that
such
a
man
takes
to
doe
harme
to
others
he
doth
more
harme
to
himselfe
then
to
any
,
consuming
his
spirits
with
a
continual
malignant
fever
,
&
banishing
from
his
soul
serenity
,
charity
,
and
meekness
;
vertues
which
are
the
soyle
of
other
vertues
,
and
the
givers
of
rest
&
contentment
to
the
soul
.
It
is
often
seene
that
while
a
man
is
gnawing
his
heart
with
a
fierce
hatred
,
the
person
he
hateth
is
healthfull
,
merry
,
and
quiet
,
as
if
imprecations
made
him
prosper
.
An
ill
grounded
hatred
drawes
Gods
blessing
upon
the
party
unjustly
hated
and
persecuted
.
Psal.
109.18
.
It
was
Davids
hope
Let
them
curse
,
but
blesse
thou
.
Hatred
is
conceived
for
one
of
those
two
ends
,
Either
to
avenge
ourselves
or
to
avenge
injustice
which
is
Gods
cause
.
As
for
the
first
:
Before
wee
think
of
revenging
an
injury
,
wee
must
examine
whether
wee
have
received
or
done
the
greater
injury
:
for
it
is
ordinary
that
the
offender
is
harder
to
be
reconciled
,
that
it
may
not
be
thought
that
he
is
in
the
wrong
.
Then
we
must
calmely
consider
,
whether
the
revenge
may
not
doe
us
more
harme
then
the
injury
,
though
wee
had
nothing
to
doe
but
to
breake
our
launces
against
a
dead
stock
incapable
to
resent
it
.
For
besides
that
there
is
no
enemy
so
little
but
it
is
better
to
let
him
alone
then
to
provoke
him
;
the
harme
that
hatred
doth
within
us
cannot
be
recompensed
by
any
sweetness
of
revenge
,
though
there
were
no
other
harme
in
hatred
then
to
find
delight
in
robbing
God
of
that
he
hath
reserved
to
himselfe
:
Now
he
challengeth
revenge
as
his
owne
,
exclusively
to
all
others
;
Heb.
10.30
.
Vengeance
belongeth
unto
me
,
I
will
recompense
saith
the
Lord
.
To
become
incapable
of
rest
,
incapable
of
doing
good
,
incapable
of
pleasing
God
,
are
sufficient
evils
to
deterre
us
from
harbouring
that
inhumane
passion
,
enemy
of
men
,
of
God
,
and
of
ourselves
.
Pro.
11.17
.
The
mercifull
man
doth
good
to
his
owne
soul
,
but
the
cruel
troubleth
his
owne
flesh
.
It
is
a
right
godly
and
philosophicall
study
to
strive
against
that
tendernes
,
quick
to
pick
offences
,
slow
to
take
satisfaction
.
And
wee
must
be
ingenious
to
devise
causes
of
patience
.
Are
you
condemned
being
guilty
?
acknowledge
Justice
.
Are
you
innocent
?
bow
under
authority
.
Are
you
newly
offended
;
It
is
too
soone
to
resent
it
.
Is
the
Sunne
gone
downe
since
?
It
is
too
late
.
Hath
any
wounded
you
?
look
to
your
cure
,
not
to
your
revenge
.
Are
you
well
againe
?
let
not
your
mind
be
harder
to
heal
then
your
body
.
Are
you
offended
by
a
friend
?
remember
the
friendship
more
then
the
offense
.
Are
you
offended
by
an
enemy
?
Doe
your
endeavour
that
he
be
so
no
more
;
returning
him
good
for
evil
.
Is
he
too
strong
for
you
?
It
is
folly
to
contend
with
him
.
Is
he
too
weake
?
It
is
a
shame
.
Is
he
your
superiour
?
you
must
yeeld
to
him
:
Is
he
your
inferiour
?
you
must
spare
him
.
And
since
Pride
,
of
which
none
is
altogether
free
,
represents
our
enemies
to
us
under
a
vile
and
unworthy
notion
;
let
us
fetch
some
good
out
of
that
evill
;
Let
contempt
help
patience
to
beare
with
their
provocations
,
for
if
a
dogge
did
bite
us
,
wee
would
not
bite
him
againe
,
nor
kicke
at
a
asse
that
kicks
against
us
.
Also
when
some
body
offends
us
,
let
us
remember
that
wee
have
offended
some
body
.
The
fault
that
wee
find
in
another
,
is
in
our
owne
bosome
.
It
is
too
great
a
flattery
of
selfe
love
to
looke
to
be
excused
,
and
excuse
none
;
Wee
are
evill
and
infirme
,
and
live
among
persons
evill
and
infirme
.
All
have
need
to
put
on
a
resolution
of
mutual
forbearance
.
Above
all
things
wee
must
remember
that
wee
are
all
guilty
before
God
,
and
stand
in
need
of
mercy
,
and
unlesse
wee
forgive
them
that
trespasse
against
us
,
wee
pray
against
ourselves
,
and
aske
our
condemnation
every
time
that
wee
say
the
Lords
Prayer
.
The
meditation
of
death
will
conduce
much
to
lay
downe
hatred
.
To
wish
one
dead
is
among
the
vulgar
an
expression
of
the
greatest
hatred
.
If
then
wee
may
be
satisfied
with
the
death
of
our
enemies
,
we
may
be
sure
that
all
our
enemies
shal
die
;
but
wee
must
be
sure
also
,
that
they
may
expect
of
us
the
like
satisfaction
.
The
worst
wee
can
doe
the
one
to
the
other
,
is
to
bring
us
to
the
end
which
Nature
leads
us
unto
.
As
while
two
little
fishes
are
fighting
for
a
flye
,
the
Pyke
comes
,
that
devoures
them
both
;
while
wee
quarrell
about
small
things
,
death
is
coming
,
which
will
swallow
him
that
is
in
the
right
and
him
that
is
in
the
wrong
,
the
victor
and
the
vanquished
.
Looke
upon
the
broyles
of
the
age
of
our
fathers
;
What
is
become
of
the
long
and
opiniatre
quarrel
of
the
Leagve
in
which
all
Christendome
was
involved
?
death
hath
decided
it
.
It
hath
cooled
the
Titles
that
the
Leagvers
assumed
.
Ardent
and
the
Zealous
;
It
hath
stopt
the
full
careere
of
hatred
assisted
with
valournd
power
.
It
will
do
the
like
to
the
quarrels
of
our
dayes
.
Let
us
not
be
so
hot
in
our
dissensions
;
Death
will
quench
our
heat
within
a
few
dayes
,
and
send
us
to
pleade
our
causes
before
our
great
judge
.
It
will
goe
ill
with
us
if
wee
appeare
in
that
judgement
,
before
wee
have
made
peace
with
our
judge
by
a
true
repentance
and
faith
,
which
without
charity
with
our
neighbours
cannot
subsist
.
Why
should
our
hatred
be
long
,
since
our
life
is
short
?
The
same
consideration
will
serve
to
temper
the
hatred
of
iniquity
,
which
for
the
most
part
is
a
pretence
whereby
wee
cozen
ourselves
and
others
,
to
palliate
personall
hatred
.
If
we
take
Gods
cause
sincerely
in
hand
,
we
must
conforme
ourselves
to
his
will
and
wisedome
,
expecting
till
he
send
his
messenger
,
which
is
death
,
to
attache
the
wicked
before
his
judgement
.
Psal.
37.8
.
Cease
from
anger
and
forsake
wrath
,
Fret
not
thy selfe
in
any
wise
to
do
evill
,
for
evill
doers
shall
be
cut
off
;
10.
Yet
a
little
while
and
the
wicked
shall
not
be
.
If
we
hate
wickednesse
,
we
may
be
sure
that
God
hates
it
more
yet
,
and
he
will
punish
it
;
but
in
his
owne
time
,
to
satisfie
his
justice
not
our
fashion
.
Certainly
if
we
hated
iniquity
in
good
earnest
,
we
would
hate
it
in
ourselves
.
Though
our
enemies
be
wicked
,
we
must
love
them
for
Gods
sake
:
and
,
because
we
also
are
subject
to
the
like
infirmities
,
we
must
love
them
for
our
sakes
.
CHAP.
XIII
.
Of
Envy
.
HEre
is
one
more
of
the
Daughters
of
Pride
,
and
therefore
a
grandchild
of
Ignorance
and
Selfe
love
.
She
is
much
like
Hatred
her
elder
Sister
.
In
this
they
differ
,
that
Hatred
is
bent
against
the
evill
;
and
Envy
,
against
the
good
.
But
to
shew
herselfe
descended
from
Ignorance
,
she
mistakes
the
false
goods
for
the
true
;
For
no
man
will
envy
the
Christian
vertues
of
his
neighbours
,
nor
the
riches
of
his
minde
,
but
the
goods
of
fortune
which
often
deserve
rather
to
be
called
evils
.
Let
a
man
grow
in
learning
&
holinesse
,
let
him
be
a
Saint
upon
earth
,
let
him
have
Seraphicall
raptures
no
man
will
envy
him
for
it
,
but
let
him
once
get
favour
at
Court
,
let
his
degree
and
his
rents
be
augmented
,
presently
the
arrowes
of
envy
will
be
shot
at
him
on
all
sides
.
Indeed
great
Oratours
,
great
Warriours
,
and
men
eminent
in
civill
prudence
are
much
envied
by
idle
droanes
;
but
if
you
looke
to
the
ground
of
that
envy
,
it
is
not
the
vertue
and
capacity
of
those
brave
men
that
begets
it
,
but
the
fame
and
credit
which
they
get
thereby
.
Think
not
that
Satan
envieth
God
because
he
is
good
&
wise
,
if
he
did
he
would
endeavour
to
be
so
:
He
envieth
God
because
he
is
Almighty
,
and
because
he
is
worshiped
by
men
and
Angels
,
whereas
himselfe
would
have
all
power
in
heaven
and
earth
,
and
every
knee
to
bow
unto
him
.
It
is
not
vertue
but
the
reward
of
vertue
,
that
moveth
envy
.
If
it
were
in
an
envious
mans
power
to
distribute
all
the
wealth
,
spirituall
and
temporall
which
is
among
men
,
he
would
not
dispute
to
his
enemies
the
possession
of
all
the
vertues
,
but
he
would
keepe
to
himselfe
all
the
rewards
.
This
is
the
cause
of
that
disposition
.
When
an
envious
man
seeth
others
enjoy
wealth
,
he
feareth
there
will
not
be
enough
left
for
him
.
But
as
for
Vertue
,
he
is
sure
that
the
plenty
of
it
with
others
,
will
not
hinder
his
owne
possession
of
the
like
;
So
he
doth
not
envy
it
.
For
nothing
moveth
envy
but
such
things
as
have
moved
cupidity
before
:
Cupidity
is
for
light
&
glittering
stuffe
,
and
envy
keepes
pace
with
cupidity
.
Vertue
is
a
substance
too
dark
and
solid
for
their
turne
.
Learne
we
then
to
store
ourselves
with
those
goods
,
which
provoke
no
envy
,
and
which
we
may
possesse
,
no
body
being
the
poorer
by
our
riches
.
Envy
is
a
great
enemy
to
tranquillity
of
the
suol
.
It
is
the
rottenness
of
the
bones
saith
Solomon
,
Prov.
14.30
.
which
is
a
pregnant
character
of
a
passing
malignant
and
corroding
passion
.
It
hath
two
unnaturall
effects
,
The
one
that
an
envious
man
is
afflicted
with
the
prosperity
of
others
,
the
other
that
he
punisheth
himselfe
.
The
first
effect
is
particular
to
Envy
,
and
herein
it
doth
not
enter
commons
with
any
other
Passion
.
The
envious
man
is
sick
,
because
his
neighbour
is
well
.
He
groweth
leane
,
because
another
growes
fat
;
he
thinkes
that
he
loseth
all
that
another
gets
,
and
makes
of
his
neighbours
prosperity
his
adversity
.
He
is
directly
opposite
to
Christian
sympathy
and
the
commandement
of
the
Apostle
,
Rom.
12.15
.
Rejoyce
with
them
that
rejoyce
,
and
weepe
with
them
that
weepe
,
for
he
is
weeping
with
them
that
rejoyce
,
and
rejoycing
with
them
that
weepe
.
Whereas
the
Apostle
saith
,
that
Charity
is
not
envious
,
1.
Cor.
13.4
.
wee
may
invert
the
termes
,
and
say
that
Enuy
is
not
charitable
:
yea
,
of
all
vices
it
is
most
incompatible
with
charity
.
Envious
men
are
the
onely
kind
of
men
,
to
whom
without
forme
of
justice
&
without
breach
of
charity
wee
may
doe
harme
,
since
to
doe
them
harme
wee
need
but
doe
good
to
their
neighbours
.
But
it
is
needlesse
to
doe
harme
to
an
envious
man
,
or
wish
him
more
harme
then
he
doth
to
himselfe
,
vexing
his
mind
and
drying
up
his
body
by
a
continuall
and
just
punishment
.
This
is
wisely
exprest
in
the
CXII
Psalme
,
where
after
the
promise
made
to
the
just
that
his
righteousnes
endureth
for
ever
,
and
his
horne
shall
be
exalted
with
honoùr
,
the
text
addeth
.
The
wicked
shall
see
it
and
be
grieved
,
he
shall
gnash
with
his
teeth
,
the
desire
of
the
wicked
shall
perish
.
And
it
is
very
probable
that
in
the
outward
darknes
where
there
is
weeping
and
gnashing
of
teeth
,
that
burning
fire
and
that
gnawing
and
never-dying
worme
is
Envy
,
biting
the
damned
to
the
quick
,
while
they
are
thinking
of
the
glory
and
felicity
of
God
,
and
how
the
Saints
whom
they
have
despised
&
opprest
in
the
world
are
filled
with
joy
and
crowned
with
glory
,
while
themselves
are
infamous
and
miserable
.
That
comparison
is
a
maine
article
of
their
misery
,
The
envious
man
cannot
suffer
as
much
as
he
deserveth
,
since
he
sets
himselfe
against
God
and
all
that
God
loveth
,
controuling
His
distribution
of
his
goods
.
He
that
is
grieved
at
the
good
he
seeth
,
deserveth
never
to
have
any
good
,
&
it
were
pitty
he
should
have
any
,
if
he
can
get
no
good
but
by
his
neighbours
harme
.
Besides
the
causes
of
envy
which
I
observed
before
,
there
are
two
more
that
are
great
contributours
to
that
wicked
vice
.
The
one
is
want
of
faith
;
for
a
man
becomes
envious
because
he
beleeveth
not
that
God
hath
enough
in
his
store
to
doe
good
to
him
and
others
,
or
that
God
doth
wisely
to
give
him
superiours
or
equals
.
Which
unbelecfe
makes
him
to
murmure
and
fall
out
with
God
.
Matth.
20.15
.
His
eye
is
evill
,
because
God
is
good
.
The
other
cause
is
Idleness
.
It
makes
men
envious
,
but
it
makes
them
poore
before
;
for
when
they
are
growne
poore
through
idlenes
they
look
upon
the
wealth
of
their
neighbours
with
envy
.
The
soul
of
the
sluggard
desireth
and
hath
nothing
and
the
thing
he
desireth
is
his
neighbours
estate
,
which
he
lookes
upon
with
an
evill
eye
.
Hence
warres
,
robberies
,
and
piracies
.
For
while
diligent
men
grow
rich
by
their
industry
,
idle
and
envious
men
study
onely
to
have
strength
on
their
side
to
rob
the
industrious
,
or
at
least
to
put
a
stop
to
their
increase
.
This
search
of
the
causes
of
envy
opens
us
the
way
to
the
remedies
.
Since
all
disorder
in
the
appetite
begins
by
errour
in
the
understanding
,
wee
must
before
all
things
heale
our
understanding
of
that
errour
and
ignorance
which
occasions
envy
,
even
that
false
opinion
that
the
wealth
and
honour
of
the
world
make
a
man
happy
;
whereas
they
are
instruments
of
wickednes
and
misery
unto
weake
souls
;
and
to
the
strong
,
hinderances
and
seeds
of
care
.
They
are
the
ropes
wherewith
Satan
drawes
men
into
perdition
;
For
one
that
useth
them
well
,
a
thousand
are
corrupted
and
undone
by
them
.
And
who
would
envy
slaves
and
miserable
persons
?
Then
wee
must
beate
downe
pride
and
the
excessive
love
of
ourselves
,
with
the
study
of
humility
charity
,
and
meekenes
.
Let
nothing
be
done
through
strife
or
vaine
glory
,
but
in
lowlines
of
mind
let
each
esteeme
other
better
then
themselves
.
Looke
not
every
man
on
his
owne
things
,
but
every
man
also
to
the
things
of
others
,
Phil.
2.3
.
If
once
wee
can
get
an
humble
opinion
of
ourselves
,
and
a
charitable
opinion
of
our
neighbours
,
wee
shall
not
be
vexed
with
envy
seeing
their
prosperity
,
for
we
shall
think
that
they
deserve
it
better
then
we
.
In
stead
of
an
envious
comparing
of
our
neighbours
estates
with
ours
,
let
us
compare
what
we
have
received
of
God
,
with
what
wee
deserve
of
him
,
and
that
will
quell
our
pride
and
envy
.
An
especiall
care
must
be
taken
to
cut
our
desire
short
,
which
is
the
next
cause
of
envy
.
He
that
desireth
little
shall
envy
no
body
;
For
so
little
as
he
needs
,
he
would
not
strip
another
to
cloath
himselfe
.
If
sometimes
the
luster
of
worldly
advancements
dazle
our
eyes
and
breed
in
us
some
motions
of
envy
,
let
us
consider
what
those
advancements
cost
them
that
have
attained
them
,
how
much
time
,
money
,
and
labour
they
have
spent
,
how
many
doors
of
great
persons
they
besieged
,
how
many
frownes
from
their
superiours
,
how
many
justlings
from
their
emulatours
:
Then
,
how
many
temptations
,
how
many
shifts
were
they
put
to
,
even
to
disguising
of
truth
and
wresting
of
justice
.
Let
us
think
well
whether
we
would
have
bought
preferment
at
that
rate
,
and
that
if
we
have
it
not
,
we
did
not
spend
for
it
what
others
did
.
We
have
not
broken
our
sleep
with
cares
,
we
have
not
bin
many
yeares
tottering
betweene
feare
and
hope
:
We
have
given
no
thankes
for
affronts
.
We
have
not
courted
a
porter
and
a
groome
.
We
have
not
purchased
with
gifts
a
Clarkes
favour
.
We
have
not
turned
the
whole
bent
of
our
mind
from
the
service
of
God
to
the
service
of
the
world
.
In
a
word
if
we
have
not
the
wares
,
we
have
not
payd
our
money
for
it
.
And
if
we
would
not
have
spent
so
much
about
that
advancement
,
we
have
no
reason
to
envy
them
that
have
bought
it
so
deare
The
chiefe
remedy
against
that
fretting
disease
is
,
faith
in
the
power
goodnesse
and
wisedome
of
God
,
with
an
entire
submission
to
his
holy
will
.
Why
should
we
afflict
ourselves
for
Gods
gifts
to
others
?
Rom.
10.12
.
The
same
Lord
over
all
,
is
rich
unto
all
that
call
upon
him
.
He
hath
enough
to
enrich
us
all
.
Let
us
not
looke
what
he
gives
to
others
,
but
let
us
humbly
aske
him
that
which
he
knowes
to
bee
fit
for
us
,
and
thankfully
receive
what
he
giveth
us
,
being
sure
that
all
that
he
gives
is
good
because
it
comes
from
his
good
hand
.
If
we
can
truly
say
,
with
Davids
faith
,
The
Lord
is
the
portion
of
mine
inheritance
,
Psal.
16.5
.
how
can
we
after
that
looke
upon
our
neighbours
portion
with
envy
.
It
is
also
an
antidote
against
envy
to
be
alwayes
;
well
imployed
for
idlenesse
makes
a
man
to
leave
his
busines
to
looke
upon
his
neighbours
worke
,
and
doing
nothing
controule
them
that
do
well
.
As
for
the
envy
which
others
beare
to
us
,
we
have
reason
to
rejoyce
that
our
condition
is
such
as
deserves
envy
,
at
least
in
the
opinion
of
others
:
It
is
true
we
must
not
referre
ourselves
to
the
opinion
of
others
,
but
to
our
own
selfe
about
the
happinesse
or
unhappinesse
of
our
condition
;
but
because
we
are
not
sensible
as
we
ought
of
Gods
benefits
towards
us
,
and
many
times
complaine
when
we
should
praise
God
,
our
neighbours
envy
serveth
to
awake
our
sense
of
Gods
mercies
,
and
to
move
us
to
thankfullnesse
.
CHAP.
XIV
.
Of
Jealousy
.
JEalousy
is
much
like
Envy
.
In
Greeke
one
word
serveth
for
both
.
Yet
are
they
of
different
nature
.
For
a
man
is
envious
of
that
he
hath
not
,
but
he
is
Jealous
of
that
he
hath
.
Besides
they
are
of
different
extractions
.
Envy
is
the
daughter
of
Pride
,
for
to
pride
the
envious
man
oweth
the
opinion
he
hath
to
be
more
worthy
of
the
advantages
conferred
upon
others
;
but
Jealousy
is
the
offspring
of
a
base
mind
that
judgeth
himselfe
unworthy
of
that
which
he
possesseth
,
and
feareth
that
another
be
more
worthy
of
it
.
Jealousy
is
a
various
and
phantastical
medley
of
love
,
distrust
,
revenge
,
sadnesse
,
feare
,
and
shame
.
But
that
compound
is
not
lasting
,
for
love
soone
turnes
into
hatred
,
feare
and
shame
into
fury
,
and
distrust
into
despaire
.
Solomon
saith
that
jealousy
is
the
rage
of
a
man
.
Prov.
6.34
.
The
predominant
passions
in
Jealousy
(
for
Jealousy
is
many
passions
together
)
are
,
feare
not
to
possesse
alone
what
one
loveth
,
and
shame
of
what
the
world
may
say
of
it
;
this
last
especially
tears
amans
soul
with
extream
violence
;
so
slavish
is
the
voluntary
subjection
of
weake
spirits
under
the
opinion
of
others
.
A
wise
man
will
keepe
himselfe
from
that
sharp
yet
imaginary
evill
,
by
a
sincere
love
to
his
party
,
for
perfect
love
casteth
out
feare
.
1
Joh.
4.18
.
He
that
loveth
his
wife
well
will
trust
her
,
and
that
trust
will
make
her
faithfull
,
or
nothing
will
.
Fidelem
si
putaveris
facies
.
To
that
counsell
of
trusting
his
wife
,
the
husband
must
joyne
a
resolution
not
to
mistrust
himselfe
.
For
here
one
may
lawfully
put
on
a
good
opinion
of
himselfe
,
the
question
being
onely
to
compare
himselfe
with
others
about
pleasing
a
woman
,
which
is
obliged
to
study
to
please
him
;
and
cannot
,
without
grievous
crime
and
conceiving
an
enormous
disproportion
of
merit
betweene
him
and
others
,
bestow
upon
them
that
love
which
is
due
to
him
.
A
husband
betrayeth
himselfe
and
tempteth
his
wives
weakenesse
,
when
he
discovereth
a
distrust
of
himselfe
,
and
a
feare
that
she
preferre
other
men
before
him
.
This
sheweth
her
the
way
to
value
them
above
her
husband
,
and
she
thinkes
herselfe
justified
so
to
do
by
her
husbands
judgement
.
He
must
learne
also
to
be
credulous
for
his
owne
content
,
and
of
hard
beleefe
in
the
causes
of
discontent
.
For
here
it
is
better
to
be
deceived
in
evill
then
in
good
,
and
it
is
better
alwayes
not
to
search
an
evill
without
remedy
,
then
to
finde
it
;
especially
when
by
seeking
it
,
we
make
it
come
.
The
dishonour
of
cuckoldry
consisting
onely
in
opinion
,
it
is
healed
also
with
opinion
,
and
he
that
feeles
it
not
,
hath
it
not
.
This
inconvenience
is
prevented
by
making
choice
of
a
vertuous
wife
,
and
using
her
well
,
for
restraint
and
hard
usage
doth
but
draw
the
evill
;
Also
by
keeping
us
free
from
defiling
our
neighbours
bed
;
This
will
give
us
a
great
confidence
that
God
will
not
suffer
any
to
defile
ours
;
Most
jealous
men
are
adulterers
,
fearing
what
they
have
deserved
.
But
when
one
hath
made
an
ill
choyce
,
neither
kindness
,
nor
justice
,
nor
prudence
,
can
keepe
a
light
and
ungratefull
woman
to
her
duty
;
When
the
wrong
is
so
manifest
,
that
it
is
impossible
for
the
husband
not
to
know
it
,
and
dissembling
would
be
imputed
to
insensibility
or
even
to
consent
;
the
right
counsell
for
the
exteriour
is
,
to
be
divorced
from
a
wicked
wife
.
But
if
one
can
neither
marry
againe
,
nor
live
without
a
woman
,
and
feareth
that
he
shall
hardly
be
able
to
keep
himselfe
from
harlots
;
of
all
harlots
let
him
make
use
of
his
owne
.
It
is
better
yet
to
keepe
a
lawfull
whore
,
then
an
unlawfull
.
As
for
counsels
for
the
interiour
,
one
must
practise
the
grand
remedy
to
remedilesse
evils
,
patience
.
God
,
in
this
as
in
other
sorrowes
of
life
,
will
finde
wayes
of
comfort
&
reliefe
for
those
that
trust
in
him
,
even
where
there
is
no
way
:
The
good
company
of
so
many
brave
men
that
are
in
the
same
row
,
is
a
help
to
beare
it
.
A
wiseman
will
make
no
more
strange
of
it
,
then
of
wearing
a
hat
a
la
mode
.
He
must
keepe
fast
to
that
true
Maxime
,
that
he
cannot
be
dishonoured
but
by
his
owne
faults
,
not
by
the
faults
of
another
.
A
vertuous
mans
honour
hangs
not
upon
a
light
womans
behaviour
.
If
it
did
,
it
should
lye
very
unsafe
.
No
more
doth
it
depend
upon
his
neighbours
opinion
.
Persons
of
honour
and
judgement
will
never
disesteeme
an
honest
man
for
it
.
And
as
for
the
talk
of
the
vulgar
,
honour
and
good
fame
depend
no
more
of
it
,
then
of
the
gabbling
of
geese
.
CHAP.
XV.
Of
Hope
.
I
Have
spoken
in
the
first
Book
of
the
Christian
Vertue
of
Hope
.
Here
I
speake
of
a
naturall
Passion
.
Yet
it
is
certaine
,
that
they
differ
onely
in
the
degree
of
perfection
and
in
the
object
.
Naturall
hope
is
wavering
,
Divine
hope
is
fixt
;
Divine
hope
regardeth
eternall
goods
,
Naturall
hope
lookes
for
naturall
and
civill
goods
;
Yet
the
object
of
Divine
hope
is
not
denyed
to
the
naturall
,
but
when
that
passion
is
determined
by
grace
unto
supernatural
goods
,
it
becomes
a
vertue
.
Hope
is
a
compound
of
courage
,
Desire
,
and
Joy
;
but
hath
more
of
the
first
and
second
ingredient
then
of
the
third
.
Also
a
graine
of
feare
enters
into
the
composition
;
for
if
there
were
none
,
it
would
not
be
hope
but
expectation
;
as
on
the
other
side
there
is
a
graine
of
Hope
in
feare
,
for
if
there
were
no
Hope
,
it
would
not
be
feare
but
despaire
.
Hope
hath
this
common
with
love
and
desire
,
that
it
regards
a
good
object
,
at
least
in
the
intention
.
But
Hope
considers
foure
particular
qualities
in
her
object
,
That
it
is
absent
,
that
it
is
future
,
that
it
is
possible
and
likely
,
and
that
it
is
yet
uncertaine
,
at
least
in
some
regard
;
if
not
in
the
substance
,
at
least
in
the
circumstance
;
for
even
the
certainest
Hope
of
all
,
that
of
eternall
goods
grounded
upon
Gods
immutable
promises
,
is
neverthelesse
uncertaine
of
the
degree
,
the
manner
,
and
the
time
of
the
enjoyment
hoped
for
.
Laying
aside
that
prime
object
of
hope
,
it
is
hard
to
say
,
whether
Hope
doth
more
good
or
harme
in
the
world
;
For
on
the
one
side
it
raiseth
the
courage
and
animates
good
enterprises
with
vigour
;
On
the
other
side
it
blinds
the
reason
,
which
instead
of
good
chooseth
a
disguised
evill
,
or
turnes
good
into
evill
,
by
rashnesse
&
unquietnesse
.
Hope
sets
the
mind
on
gadding
and
aspiring
higher
then
it
can
reach
,
all
wayes
discontented
with
the
present
and
hanging
upon
the
future
.
And
how
deceitfull
are
the
promises
of
Hope
!
Of
ten
,
one
comes
not
to
effect
.
With
hoping
good
and
suffering
evill
,
mans
life
passeth
away
.
Yet
must
we
acknowledge
the
obligation
that
men
have
to
hope
,
for
it
makes
them
subsist
,
even
while
it
deceives
them
.
What
makes
Negro's
confined
to
the
mines
,
there
to
eate
and
drinke
?
It
is
Hope
.
What
makes
gally
slaves
to
sing
while
they
are
rowing
?
It
is
Hope
.
And
would
so
many
persons
whose
dayes
are
a
continuall
torment
consent
to
maintaine
their
wretched
life
,
but
that
in
a
bottomlesse
gulfe
of
evills
they
will
obstinate
themselves
to
hope
well
;
and
after
all
goods
are
flowne
away
,
Hope
stayeth
behind
.
Hence
it
comes
,
that
many
unfortunate
persons
will
stirre
up
their
industrie
,
awake
their
vertue
,
strengthen
themselves
in
faith
,
and
live
to
see
better
dayes
.
So
to
answere
the
question
whether
Hope
must
be
reckoned
among
the
goods
or
among
the
evills
,
it
may
be
said
that
it
is
the
evill
of
them
that
are
at
ease
,
and
the
good
of
the
miserable
:
For
such
as
have
meanes
and
dignity
have
also
many
designes
and
chained
hopes
,
which
keepe
them
hanging
in
chaines
,
while
cares
and
feares
,
like
ravens
,
are
tearing
their
hearts
.
Besides
,
they
that
are
inchanted
with
many
worldly
hopes
,
conceive
christian
Hope
but
remissely
.
Whereas
they
that
are
in
adversity
being
not
tickled
with
those
delicate
hopes
which
a
man
dares
not
recommend
unto
God
,
will
fixe
upon
just
hopes
,
suggested
by
necessity
.
And
if
they
have
any
godlinesse
in
them
,
they
will
shew
it
in
grounding
those
just
hopes
upon
Gods
mercy
and
promises
.
The
lesse
invitation
they
have
to
flatter
themselves
with
worldly
hopes
,
the
more
will
they
strengthen
themselves
with
the
hope
of
heavenly
goods
.
In
both
the
fortunes
,
a
wise
lover
of
his
tranquillity
will
not
feed
or
swell
his
hope
,
but
for
one
object
,
which
is
,
The
fullnesse
of
his
union
with
God
;
For
any
thing
else
he
will
clip
the
soaring
wings
of
that
aspiring
passion
,
and
will
not
let
her
flye
too
high
nor
too
farre
.
In
the
appetite
,
as
there
is
a
predominant
love
and
a
predominant
desire
,
so
there
is
a
predominant
Hope
.
When
it
is
anchored
upon
the
only
good
perfect
and
immutable
object
,
it
keeps
the
soul
firme
and
tranquill
.
If
it
be
moored
upon
quick-sand
(
and
such
are
all
the
things
of
the
world
,
in
which
there
is
no
safe
anchorage
)
it
will
be
carried
away
by
every
winde
and
tide
,
and
never
keepe
in
a
quiet
station
.
The
vulgar
thinkes
it
a
wise
and
couragious
part
to
be
obstinate
to
hope
well
.
But
a
firme
and
unmooved
hope
,
ought
not
to
be
conceived
or
resolved
upon
,
but
for
firme
and
unmoved
goods
,
even
those
onely
that
are
the
subject
of
the
promises
of
the
Gospell
.
But
for
things
about
which
wee
have
no
divine
and
especiall
promise
,
the
more
one
is
obstinate
to
hope
well
,
the
more
likely
is
he
to
speed
ill
,
because
the
obstinacy
of
Hope
puts
the
judgement
out
of
his
office
and
leave
t●
no
roome
for
Prudence
.
And
the
ill
successe
is
made
more
bitter
by
the
preceding
obstinate
hope
;
Whereas
to
him
that
stands
prepared
for
the
worst
,
nothing
comes
against
Hope
;
And
if
good
come
,
he
tasts
it
better
,
for
his
successe
hath
exceeded
his
Hope
.
The
way
to
be
little
disappointed
,
is
to
hope
little
;
and
the
way
not
to
be
disappointed
at
all
is
to
confine
our
Hopes
within
us
,
as
much
as
we
can
,
and
to
the
things
above
,
which
the
true
Christian
finds
already
within
;
depending
upon
no
future
things
,
but
his
perfect
reunion
with
God
.
Whosoever
will
proportion
his
hope
to
the
nature
of
the
objects
,
shall
never
entertaine
great
hopes
for
worldly
matters
.
For
there
is
a
great
imprudence
in
that
disproportion
to
have
great
hopes
for
small
things
.
CHAP.
XVI
.
Of
Feare
.
FEare
is
a
feeling
beforehand
of
an
evill
to
come
,
yet
uncertaine
,
as
least
in
the
circumstance
;
And
when
the
evill
is
come
,
Feare
endeth
,
and
turneth
to
sorrow
or
despaire
.
Feare
is
one
of
the
most
simple
and
naturall
Passions
.
It
is
found
even
in
the
most
unperfect
animals
,
for
God
hath
put
it
in
all
for
their
preservation
.
The
very
Oysters
will
shrink
for
Feare
,
when
the
knife
doth
but
touch
their
shell
.
As
there
are
two
evills
to
which
men
are
obnoxious
,
paine
and
sinne
;
there
are
two
feares
answering
these
two
evils
,
the
feare
of
suffering
and
the
feare
of
sinning
.
Of
the
first
none
is
altogether
exempt
,
although
the
Spanish
Scholler
examined
at
Paris
about
his
proficiency
in
Morall
Philosophy
,
and
demanded
what
Feare
was
,
covered
his
ignorance
with
this
bravado
,
In
nostra
patria
nescimus
quid
sit
timor
.
In
our
Country
(
said
he
)
we
know
not
what
Feare
is
.
But
without
feare
,
a
man
can
have
neither
prudence
nor
valour
,
for
he
that
feares
not
the
blow
guards
it
not
,
and
is
slaine
without
resistance
.
The
principall
use
of
Feare
is
to
prevent
or
avoyd
evill
.
But
when
the
evill
is
unavoidable
,
and
now
at
hand
,
then
resolution
must
represse
Feare
:
Although
even
at
that
time
feare
doth
good
service
,
for
the
feare
of
losing
honour
or
life
erecteth
a
mans
courage
.
Valour
in
combat
is
as
often
out
of
feare
,
as
out
of
magnanimity
;
and
it
is
often
hard
to
discerne
which
of
these
contrary
causes
puts
valour
into
a
man
.
The
certainest
marke
of
valour
by
feare
is
cruelty
,
when
he
that
hath
disarmed
his
adversary
in
a
duell
kills
him
without
mercy
,
and
after
a
field
wonne
puts
all
to
the
sword
;
for
he
sheweth
that
he
feareth
his
enemy
,
even
when
he
is
out
of
combat
.
But
he
that
gives
him
his
life
sheweth
,
that
he
seares
him
no
more
alive
then
dead
.
The
most
valorous
are
not
they
that
have
no
feare
,
for
it
is
naturall
to
all
men
;
but
they
,
that
know
how
to
moderate
it
.
A
man
cannot
Feare
too
little
,
for
no
evill
can
be
avoyded
by
feare
,
but
may
much
better
be
avoyded
by
judgement
.
To
feare
things
which
neither
strength
nor
forecast
can
prevent
is
an
anticipation
of
the
evill
.
It
is
a
great
folly
to
lose
our
present
rest
out
of
feare
of
future
trouble
,
as
though
it
were
not
time
enough
to
be
afflicted
when
affliction
comes
.
But
Feare
doth
more
then
to
bring
neere
remote
evills
,
it
creates
evill
where
there
is
none
.
And
many
evills
which
shall
never
come
and
are
altogether
impossible
,
acquire
by
feare
a
possibility
and
a
reall
being
.
We
laugh
at
an
hypocondriaque
that
thinks
himselfe
to
be
made
of
snow
,
and
is
afraid
to
melt
at
the
Sunne
,
because
he
feares
that
which
cannot
happen
to
him
.
But
a
rich
man
tormented
with
feare
of
falling
into
Poverty
,
is
much
more
ridiculous
:
For
which
of
the
two
is
the
greater
fool
,
he
that
feares
that
which
cannot
happen
,
or
he
that
makes
it
happen
by
fearing
it
?
The
hypocondriack
cannot
melt
at
the
Sun
by
the
feare
he
hath
of
it
,
but
a
covetous
man
by
his
feare
of
being
poore
,
is
poore
in
good
earnest
;
so
poore
,
that
he
wanteth
even
that
which
he
hath
,
for
he
loseth
the
enjoyment
of
his
wealth
by
his
feare
of
losing
it
.
It
may
be
truly
said
that
there
is
no
vaine
Feare
,
since
all
feares
whether
true
or
false
are
reall
evils
,
and
Feare
itselfe
is
one
of
the
worst
evils
.
It
makes
a
man
more
miserable
then
a
beast
,
which
feeles
no
evill
but
the
present
,
and
feares
it
not
but
when
the
senses
give
her
warning
of
the
neere
approach
of
it
.
But
man
by
his
feare
preventeth
and
sends
for
the
evill
,
stretching
it
by
imagination
very
farre
beyond
his
extent
;
many
times
also
forging
evill
to
himselfe
where
there
is
none
,
and
turning
good
into
evill
,
for
it
is
ordinary
with
us
to
be
afraid
of
that
we
should
desire
.
For
remedy
to
that
disease
we
must
learne
our
Saviours
Philosophy
.
Matth.
6.34
.
To
every
day
is
sufficient
the
affliction
thereof
.
If
the
evill
must
come
,
we
must
expect
it
,
not
go
fetch
it
.
Let
us
not
make
ourselves
miserable
before
the
time
.
Let
us
take
all
the
good
time
that
God
gives
us
.
Perhaps
the
evill
will
come
,
but
not
yet
.
Perhaps
it
will
not
come
at
all
.
There
is
no
Feare
so
certaine
,
but
it
is
more
certaine
yet
,
that
we
are
as
often
deceived
in
our
fears
,
as
in
our
hopes
.
And
this
good
we
reape
out
of
the
inconstancy
of
humane
things
,
against
which
we
so
much
murmure
,
that
it
turnes
as
soone
towards
good
as
towards
evill
.
Habet
etiam
mala
fortuna
inconstantiam
,
or
if
it
turne
not
to
good
,
it
turnes
to
another
evil
.
The
arrow
shot
against
us
with
a
small
declination
of
our
body
will
miss
us
,
and
hit
our
neighbours
head
.
A
little
winde
will
turne
a
great
storme
;
A
sudden
commotion
in
the
State
will
create
every
where
new
interesses
.
He
that
held
us
by
the
throat
will
be
suddenly
set
upon
by
another
,
&
will
let
us
go
to
defend
himself
.
If
we
see
no
way
for
us
to
scape
,
God
seeth
it
.
After
we
have
reckoned
all
the
evill
that
our
adversary
can
do
,
we
know
not
what
God
will
do
.
In
the
creation
he
made
the
light
to
shine
out
of
darknesse
,
and
ever
since
he
takes
delight
to
fetch
the
comfort
and
advancement
of
those
whom
he
loveth
,
out
of
the
things
they
feare
.
That
which
we
feare
may
happen
,
but
it
will
be
for
our
good
.
Unto
many
the
bed
or
the
prison
hath
bin
a
Sanctuary
in
an
ill
time
.
Unto
many
the
publique
calamity
hath
bin
a
shelter
against
the
particular
.
Many
times
that
which
lookes
grim
a
farre
off
,
smiles
upon
us
neere
hand
.
And
what
is
more
common
then
to
be
promoted
by
those
things
which
we
feared
most
?
Exile
and
confiscation
condemne
us
often
to
a
happy
tranquillity
,
taking
us
from
the
crowd
and
the
tumult
to
set
us
at
large
and
at
rest
.
These
considerations
serve
to
decline
,
not
to
overcome
the
evill
.
Wherefore
there
is
need
of
stronger
remedies
.
For
that
we
may
be
healed
of
Feare
it
is
not
enough
to
say
,
Perhaps
the
evill
will
not
come
,
or
will
not
prove
so
terrible
as
it
lookes
.
Say
we
rather
,
Suppose
the
evill
must
unavoydably
come
,
I
do
imagine
the
worst
;
Say
it
be
poverty
,
close
prison
,
torture
,
the
scaffold
,
the
axe
;
All
that
,
can
take
nothing
from
me
that
I
may
call
mine
;
God
and
a
good
conscience
are
mine
onely
true
goods
,
which
no
power
and
no
violence
can
take
from
me
;
All
the
rest
is
not
worth
the
feare
of
losing
:
Isa.
12.2
.
Behold
God
is
my
salvation
,
I
will
trust
and
not
be
afraid
,
for
the
Lord
Jehovah
is
my
strength
,
and
my
song
,
he
also
is
become
my
salvation
.
Then
the
remedy
to
the
shaking
ague
of
feare
consisteth
in
knowing
these
two
things
.
The
evill
and
the
liberatour
;
The
evill
cannot
be
very
great
since
it
hath
an
end
,
No
evill
of
this
world
but
ends
by
death
,
Death
it selfe
is
good
since
it
ends
evills
;
how
much
more
when
it
begins
eternall
goods
?
to
the
right
Christian
,
death
is
not
a
matter
of
feare
but
of
hope
.
Let
us
take
away
from
the
things
we
feare
that
hideous
vizard
which
imagination
puts
upon
them
,
calmely
looking
into
their
nature
,
and
getting
familiarity
with
them
by
meditation
.
Let
nothing
that
is
incident
to
humane
condition
seeme
strange
or
new
to
us
.
What
happens
to
one
may
happen
to
any
other
.
The
ordinariest
cause
of
feare
is
surprise
.
That
we
be
not
surprised
we
must
think
betimes
upon
all
that
may
come
,
and
stand
prepared
for
all
.
So
nothing
shall
seeme
strange
when
it
comes
.
But
the
chiefe
remedy
against
feare
is
to
lift
up
our
hearts
to
the
great
Liberatour
that
hath
goods
and
evills
in
his
hand
,
that
sends
afflictions
and
deliverances
,
that
brings
downe
and
brings
up
againe
,
that
gives
us
strength
according
to
the
burden
which
he
layeth
upon
us
,
and
multiplyeth
his
comforts
with
our
afflictions
.
Being
perswaded
that
God
is
most
wise
and
most
good
,
and
that
all
things
work
together
for
good
unto
them
that
love
him
,
we
will
represse
our
feare
of
the
accidents
of
life
and
second
causes
,
saying
,
The
will
of
the
Lord
be
done
;
we
are
sure
that
nothing
but
good
can
come
to
us
,
since
nothing
can
come
but
from
God
.
Wheresore
instead
of
fearing
to
suffer
evill
we
must
feare
to
do
it
,
which
is
the
safest
course
to
prevent
suffering
.
He
that
commits
sin
is
more
unfortunate
then
he
that
suffers
paine
,
for
suffering
moveth
Gods
mercy
but
sin
moveth
his
indignation
.
That
man
cannot
but
feare
sinne
that
beareth
in
mind
that
God
hates
it
and
markes
it
;
There
then
we
must
feare
,
and
the
chiefe
deliverance
that
we
must
aske
of
God
is
,
that
he
deliver
us
from
every
evill
worke
.
2
Tim.
4.18
.
As
we
feare
sufferings
because
of
themselves
,
so
must
we
feare
evill
workes
,
because
of
the
evill
that
is
in
them
,
besides
the
sufferings
that
attend
them
soone
or
late
.
This
Feare
of
love
and
revecence
towards
God
,
puts
out
all
other
Feares
:
He
that
feares
God
,
needs
not
Feare
any
thing
else
.
CHAP.
XVII
.
Of
Confidence
and
Despaire
.
OF
these
we
need
not
say
much
,
having
spoken
before
of
Hope
and
Feare
,
for
confidence
is
the
extremity
of
Hope
,
and
Despaire
is
the
extremity
of
Feare
.
Confidence
,
which
otherwise
may
be
called
a
firme
expectation
,
is
a
certainty
that
we
conceive
of
a
future
desired
good
,
or
of
the
love
and
fidelity
of
a
person
,
whereby
the
heart
is
filled
with
joy
and
love
.
Despaire
is
the
certainty
that
the
mind
conceiveth
of
a
future
evill
very
odious
,
or
of
the
enmity
or
infidelity
of
a
person
,
whereby
the
heart
is
seized
and
in
a
manner
squeazed
with
sorrow
and
hatred
.
These
Passions
being
so
opposite
yet
ordinarily
will
passe
the
one
into
the
other
,
I
meane
Confidence
into
Despaire
;
from
Despaire
to
pass
to
Confidence
,
it
is
rare
.
The
surest
course
to
avoyd
falling
into
Despaire
for
things
of
the
world
,
is
to
put
no
great
confidence
in
them
:
Moderate
hopes
being
frustrated
turne
into
moderate
feares
and
sorrowes
.
But
a
great
and
joyfull
Confidence
being
disappointed
will
fall
headlong
into
extream
and
desperate
sorrow
,
as
they
that
tumble
from
a
high
precipice
get
a
heavy
fall
.
One
subject
onely
is
proper
for
mans
entire
Confidence
which
is
God
,
all
good
,
all
mighty
and
all
wise
:
Without
him
all
things
that
men
use
to
repose
their
confidence
upon
,
are
waves
and
quicksands
.
Men
are
mutable
,
and
though
they
could
give
a
good
security
for
the
constancy
of
their
will
,
they
can
give
none
for
the
continuance
of
their
life
.
The
goods
of
the
earth
faile
our
expectation
,
or
come
short
of
our
satisfaction
,
or
slip
from
our
possession
.
They
will
leave
us
,
or
we
them
.
No
wonder
if
they
that
repose
their
full
and
whole
confidence
in
them
are
seene
so
often
to
fall
into
despaire
.
Here
then
the
true
counsell
for
tranquillity
is
to
trust
wholly
upon
none
but
God
;
on
other
things
according
to
their
nature
and
capacity
.
They
shall
never
deceive
us
if
we
require
nothing
of
them
above
their
nature
.
There
is
a
kind
of
Despaire
improperly
so
called
which
is
no
more
but
to
give
over
hoping
a
thing
which
upon
our
second
and
better
thoughts
we
have
found
either
inconvenient
or
impossible
.
That
Despaire
will
rather
bring
rest
then
trouble
to
the
mind
.
Wisemen
are
pliable
and
easy
to
be
satisfyed
with
reason
.
It
is
wisedome
to
despaire
and
desist
betimes
from
unlikely
and
unfeasable
designes
.
It
is
a
true
Despaire
when
one
seeth
himselfe
absolutely
disappointed
and
excluded
from
the
object
of
his
chiefe
love
,
desire
,
&
hope
,
at
which
the
soul
is
smitten
with
such
a
sorrow
that
she
hates
all
things
,
yea
the
very
thing
that
she
desired
so
much
,
and
herselfe
more
;
the
smaller
and
unworthyer
the
object
is
,
the
more
shamefull
is
the
despaire
about
it
,
but
in
recompense
it
is
more
curable
;
For
then
one
is
easily
brought
to
consider
in
cold
blood
that
the
thing
was
not
worthy
either
of
his
affliction
or
affection
.
But
when
the
object
is
great
and
worthy
,
the
despaire
is
more
guilty
and
lesse
curable
,
Wherefore
the
worst
Despaire
of
all
is
when
one
despaireth
of
the
grace
of
God
so
farre
as
to
hate
him
,
for
nothing
can
be
worse
then
to
hate
the
Soveraine
good
,
onely
worthy
to
be
beloved
with
all
the
soul
.
Many
distrust
the
grace
of
God
who
are
not
therefore
desperate
,
though
they
think
themselves
so
to
be
.
Let
them
aske
of
themselves
whether
they
hate
God
,
and
let
them
know
that
as
long
as
a
graine
of
Gods
love
remaines
in
them
,
there
is
together
a
graine
of
faith
,
though
opprest
and
offuscated
by
melancholy
.
For
it
is
impossible
that
God
should
be
their
enemy
and
their
Soveraine
evill
,
while
they
love
him
.
To
them
this
comfort
is
addrest
,
Prov.
8.17
.
I
love
them
that
love
me
,
and
those
that
seeke
me
early
shall
find
me
.
And
this
likewise
,
1
Joh.
4.19
.
We
love
him
,
because
he
first
loved
us
.
If
then
we
love
him
we
must
be
sure
that
he
loveth
us
,
and
we
must
fight
against
the
temptations
of
despaire
,
saying
with
Job
,
Though
God
stay
me
yet
will
I
trust
in
him
.
Job
.
13.15
.
and
with
Isaiah
.
Isa.
25.9
.
Loe
this
is
our
God
we
have
waited
for
him
and
he
will
save
us
;
This
is
the
Lord
,
wee
have
waited
for
him
we
will
be
glad
and
rejoyce
in
his
salvation
.
Confidence
is
good
according
to
the
goodnesse
of
the
subject
that
it
reposeth
upon
.
Wherefore
Confidence
in
God
the
only
Soveraine
good
,
perfect
,
solid
,
and
immutable
,
is
the
best
of
all
,
and
the
onely
that
can
give
assurance
and
content
to
the
soul
.
He
that
is
blest
with
that
confidence
is
halfe
in
Paradice
already
:
He
is
firme
,
safe
,
meek
,
serene
,
and
too
strong
for
all
his
enemies
:
Psal.
84.12
.
God
is
to
him
a
Sunne
to
give
him
light
,
heate
,
life
,
and
plenty
of
all
goods
;
and
a
shield
to
gard
him
and
shelter
him
from
all
evills
:
ver.
13.
He
gives
him
grace
in
this
life
,
and
glory
in
the
next
.
O
Lord
of
hosts
,
blessed
is
the
man
that
trusteth
in
thee
.
CHAP.
XVIII
.
Of
Pitty
.
PItty
is
a
Passion
composed
of
love
and
sorrow
,
moved
by
the
distress
of
another
,
either
true
or
seeming
.
And
that
sympathie
is
somtimes
grounded
upon
false
love
,
because
we
acknowledge
our selves
obnoxious
to
the
same
calamities
,
and
feare
the
like
fortune
.
Pitty
is
opposite
to
Envy
,
for
Envy
is
a
displeasure
conceived
at
another
mans
good
,
but
Pitty
is
a
displeasure
conceived
at
another
mans
harme
.
The
Passion
of
Pitty
must
be
distinguished
from
the
vertue
that
beares
the
same
name
,
for
they
are
easily
confounded
.
The
Pitty
of
the
vulgar
,
which
is
imputed
to
good
Nature
and
Christian
charity
,
comes
chiefely
out
of
two
causes
.
The
one
is
an
errour
in
judgement
,
whereby
they
reckon
many
things
among
the
great
goods
,
which
are
good
but
in
a
very
low
degree
,
and
likewise
many
things
among
evills
which
are
not
evill
.
Hence
it
is
that
those
are
most
pittied
that
dye
,
and
the
best
men
more
then
any
,
as
though
death
were
evill
to
such
men
;
and
they
that
lose
their
moneyes
,
which
are
called
goods
as
though
they
were
the
onely
good
things
;
and
they
that
lose
their
lands
which
are
called
an
estate
,
as
though
a
mans
being
and
well
being
were
estated
in
them
.
The
other
cause
of
the
Passion
of
Pitty
is
a
sickly
tendernesse
of
mind
easy
to
be
moved
;
wherefore
women
and
children
are
more
inclinable
to
it
;
but
the
same
tendernesse
and
softness
makes
them
equally
inclinable
to
choller
,
yea
to
cruelty
.
The
people
that
seeth
the
bleeding
carkasse
of
a
man
newly
murthered
is
stricken
with
great
pitty
towards
him
,
who
is
past
all
worldly
sorrowes
,
and
with
great
hatred
against
the
murderer
,
wishing
that
they
might
get
him
into
their
hands
to
teare
him
to
peeces
.
But
when
the
fellon
is
put
into
the
hands
of
Justice
,
condemned
and
brought
to
execution
,
then
the
heat
of
the
peoples
Passion
is
altogether
for
pitty
to
him
,
and
that
pitty
begets
wrath
against
the
executioner
when
he
doth
his
office
.
So
easily
doth
the
passion
of
vulgar
soules
pass
from
one
contrary
to
another
,
from
pitty
to
cruelty
,
from
cruelty
to
pitty
againe
,
and
from
compassion
for
one
to
hatred
for
another
.
But
all
these
suddaine
contrary
motions
proceed
from
one
cause
which
is
the
tendernesse
and
instability
of
weake
soules
whose
reason
is
drowned
in
passion
,
and
their
passion
is
in
perpetuall
agitation
.
But
the
Vertue
of
Pitty
,
which
is
a
limb
of
charity
,
is
a
firme
resolution
to
relieve
our
neighbour
that
stands
in
need
of
our
help
,
and
it
hath
more
efficiency
then
tenderness
.
This
is
the
Pitty
of
generous
and
religious
spirits
aspiring
to
the
imitation
of
God
,
who
without
feeling
any
perturbation
for
the
calamities
of
men
,
relieveth
them
out
of
his
mercy
.
And
whereas
the
Passion
of
pitty
is
for
the
most
part
caused
by
the
ignorance
of
the
goodness
and
badness
of
things
,
he
that
is
lesse
mistaken
in
them
is
also
lesse
inclined
to
that
passion
,
for
he
calls
not
that
misery
which
others
call
so
.
Nec
doluit
miserans
inopem
,
aut
invidit
habenti
.
Or
if
a
wiseman
pitty
one
dejected
by
poverty
,
it
will
not
be
his
poverty
,
but
his
dejected
spirit
that
he
will
pitty
.
And
so
of
him
that
is
weeping
for
a
slander
;
a
wiseman
will
pitty
him
,
not
because
he
is
slandered
,
but
because
he
weepes
for
it
,
for
that
weeping
is
a
reall
evill
,
though
the
cause
which
is
slander
be
but
an
imaginary
evill
.
He
will
labour
to
get
such
a
firme
soul
that
neither
the
good
nor
the
evill
that
he
seeth
in
or
about
his
neighbours
,
be
able
to
worke
any
perturbation
within
him
.
The
world
being
a
great
hospitall
of
misery
,
where
we
see
wellnigh
as
many
miserable
persons
as
we
see
men
:
if
we
were
obliged
to
have
a
yearning
compassion
for
all
the
miserable
we
should
soone
become
more
miserable
then
any
of
them
,
and
must
bid
for
ever
Adieu
to
the
peace
of
the
soul
and
contentment
of
mind
.
It
is
enough
to
give
power
to
our
neighbours
to
command
our
counsell
,
our
labour
,
and
our
purse
in
their
need
;
but
to
give
them
power
over
the
firmeness
of
our
soul
to
shake
and
enervate
it
at
their
pleasure
,
it
is
too
much
.
Let
us
depend
of
none
,
if
it
may
be
,
but
God
and
ourselves
.
Let
none
other
have
the
power
,
be
it
for
good
or
evill
,
to
turne
the
sterne
of
our
minde
at
his
pleasure
.
It
must
be
acknowledged
that
Pitty
,
as
weake
as
it
is
,
hath
more
affinity
with
Vertue
then
any
other
Passion
,
and
turnes
into
vertue
sooner
then
any
.
That
way
weake
soules
handled
with
dexterity
are
brought
to
meekeness
and
charity
;
and
that
way
many
Pagans
have
bin
brought
to
the
Christian
verity
.
We
owe
the
great
conversions
to
the
sufferings
of
Martyrs
which
moved
the
beholders
to
compassion
,
for
that
compassion
made
a
breach
into
the
heart
,
and
gave
entrance
into
the
understanding
to
that
good
confession
which
these
holy
men
made
in
the
midst
of
the
fires
;
for
nothing
is
more
perswasive
then
Pitty
,
neither
is
there
any
fitter
hold
to
draw
and
turne
the
soul
.
But
such
compassionate
soules
may
be
as
soone
drawne
to
evill
as
to
good
by
that
hold
.
Factious
men
brought
to
the
gallowes
for
sedition
,
have
from
that
pulpit
sowne
the
seed
of
mutiny
into
the
minds
of
a
compassionate
multitude
,
and
those
seeds
like
the
teeth
of
Cadmus
his
Serpent
have
brought
forth
since
a
dismall
harvest
of
intestine
warre
.
If
then
any
good
is
formed
in
our
minds
by
compassion
,
we
had
need
to
lay
a
stedfaster
foundation
under
it
;
for
the
meere
motions
of
Pitty
are
but
fits
and
starts
,
and
are
not
actions
but
shakings
of
the
soul
.
A
wise
man
will
learne
how
to
take
hold
of
the
spirits
of
men
by
Pitty
,
but
together
will
take
heed
that
others
hold
him
not
by
the
like
handle
,
which
therefore
he
will
shorten
,
and
leave
no
hold
but
reason
for
others
to
take
him
by
.
CHAP.
XIX
.
Of
shamefacednesse
.
SHamefacednesse
is
such
a
compounded
passion
that
it
may
not
be
described
in
few
words
.
It
is
a
sadness
out
of
the
sense
or
apprehension
of
a
dishonest
evill
.
It
is
a
selfe
condemnation
,
especially
about
matters
of
love
and
desires
which
one
would
satisfie
in
secret
.
It
is
also
a
sudden
amazement
out
of
a
diffidence
of
ourselves
when
we
are
surprized
by
some
inopinate
occurrence
,
where
we
feare
that
more
will
be
expected
of
us
then
we
can
performe
:
And
to
give
a
more
generall
character
:
It
is
a
sad
ressenting
of
ones
owne
infirmity
with
some
inclination
to
goodnesse
.
It
is
a
cowardly
Passion
,
found
onely
in
timorous
natures
,
yet
in
the
more
tender
age
and
sexe
it
is
pardonable
,
and
usefull
too
,
so
it
be
not
excessive
,
for
by
good
instruction
it
may
be
formed
into
a
vertue
,
but
weake
,
and
sutable
to
the
capacity
of
the
subject
.
Stronger
spirits
dyed
with
piety
and
wisedome
abstaine
not
from
evill
out
of
Shamefacedness
,
but
out
of
knowledge
and
resolution
.
But
because
strong
spirits
have
bin
weake
when
they
were
under
age
,
and
the
boldest
have
bin
timorous
,
unlesse
they
be
altogether
dull
and
bestiall
by
nature
,
there
is
a
time
to
frame
them
to
vertue
by
shamefac'dnesse
,
which
may
be
called
a
necessary
infirmity
in
the
beginning
.
And
it
is
not
expedient
to
remove
it
too
soone
from
young
minds
by
Stoicall
precepts
,
least
they
wanting
that
naturall
bridle
of
the
appetite
,
and
not
being
yet
well
trained
and
confirmed
by
reason
,
let
themselves
loose
to
evill
.
Children
in
whom
no
marke
of
Shamefacednesse
appeares
are
perverse
and
ill
natured
,
and
though
they
be
merry
sparkes
they
shall
never
be
good
nor
able
men
.
Shamefaced
children
are
towardly
and
disciplinable
.
But
in
conscience
is
not
the
nature
of
men
very
weake
and
poore
,
since
their
best
naturall
dispositions
are
infirmities
,
and
that
there
is
need
of
those
infirmities
to
bring
them
to
some
good
?
Some
natures
are
timorous
in
all
the
ages
of
their
life
by
their
native
temper
,
therefore
more
obnoxious
to
Shamefacednesse
;
these
are
lesse
capable
of
a
great
and
heroicall
vertue
,
which
is
a
compound
of
righteousnesse
meekenesse
and
magnanimity
,
but
they
are
docible
for
a
lesse
eminent
vertue
:
and
their
inclination
to
shamefacedness
is
a
pliable
subject
for
good
discipline
.
That
disposition
must
be
well
managed
,
as
the
seed
of
modesty
,
and
in
women
,
the
mother
of
pudicity
,
their
chiefe
vertue
.
How
powerfull
Shamefacednesse
is
with
that
sexe
the
knowne
example
of
the
Milesian
Virgins
shewes
it
.
There
is
another
kind
of
shame
recommended
in
Scripture
.
That
of
Daniel
,
O
Lord
righteousness
belongeth
unto
thee
but
to
us
confusion
of
face
.
Dan.
9.7
.
That
of
Ezra
,
O
my
God
I
am
ashamed
and
blush
to
lift
up
my
face
unto
thee
.
Ezra
9.6
.
And
of
the
penitent
publican
,
that
stood
a
farre
off
,
and
would
not
lift
up
so
much
as
his
eyes
to
heaven
.
Luk.
18.13
.
But
that
shame
which
is
a
godly
contrition
for
sinne
committed
,
and
feare
to
commit
more
,
is
proper
to
a
spirit
fixt
and
confirmed
in
the
love
and
feare
of
God
,
and
hath
nothing
common
but
the
name
with
the
passion
of
shame
,
which
with
all
her
utilities
is
but
a
weakenesse
of
minde
and
a
childish
perplexednesse
.
A
wise
and
godly
man
must
be
ashamed
of
nothing
but
sin
.
The
remembrance
of
the
greatnesse
,
presence
,
justice
,
and
holinesse
of
God
,
and
the
sense
of
our
owne
imperfection
must
keepe
us
in
perpetuall
respect
and
humility
,
which
is
that
good
shame
of
Daniel
,
Ezra
,
and
the
repenting
Publican
.
But
for
our
conversation
with
men
,
when
we
are
come
to
mans
age
,
let
us
weane
ourselves
as
much
as
we
can
from
boyish
Shamefacednesse
,
which
dejecteth
and
perplexeth
the
spirit
,
and
makes
a
man
lose
the
fairest
opportunities
of
doing
good
.
OF
PEACE
AND
CONTENTMENT
OF
MIND
.
FOURTH
BOOK
.
Of
Vertue
,
and
the
exercise
of
it
in
Prosperity
and
Adversity
.
CHAPTER
I.
Of
the
vertuous
temper
requisite
for
Peace
and
Contentment
of
Minde
.
THis
Book
is
but
a
result
of
the
two
precedent
,
for
who
so
hath
got
a
right
Opinion
of
things
,
and
learned
how
to
governe
his
Passions
,
wants
nothing
for
vertue
and
tranquillity
;
these
two
articles
being
not
onely
the
materials
and
the
rules
of
the
building
,
but
the
whole
structure
.
And
the
order
is
as
essentiall
,
as
the
matter
,
for
the
understanding
must
be
illuminated
and
satisfied
about
the
right
judgement
of
things
,
and
know
how
farre
they
are
worthy
that
our
appetite
should
stirre
for
them
,
before
we
undertake
to
instruct
our
appetite
how
to
behave
ourselves
with
them
.
Out
of
the
right
opinion
&
the
well
governed
Passion
ariseth
the
true
temper
of
Vertue
;
which
is
a
calme
state
of
the
Soul
,
firme
,
equall
,
magnanimous
,
meeke
,
religious
and
beneficiall
to
a
mans
selfe
and
to
others
.
All
the
imperfection
that
is
in
our
Vertue
is
a
defect
in
one
of
these
two
,
or
in
both
.
And
who
is
not
defective
in
them
?
Who
hath
not
errour
in
his
Opinions
,
and
by
consequent
unrulinesse
in
his
Passion
?
Wherefore
our
descriptions
of
perfect
human
Vertue
are
accidents
without
substance
.
But
what
?
we
must
not
set
before
us
any
lesse
patterne
then
perfection
.
Matth.
5.48
.
Be
ye
perfect
even
as
your
Father
which
is
in
heaven
is
perfect
.
The
Schoole
gives
definitions
and
divisions
of
the
severall
morall
Vertues
,
which
is
no
more
then
is
necessary
.
Yet
to
speake
properly
there
is
but
one
,
even
that
equal
temper
&
just
proportion
of
all
the
faculties
and
motions
of
the
soul
which
is
Justice
,
producing
the
like
just
temper
abroad
in
all
the
parts
of
conversation
;
for
to
be
just
is
to
do
all
the
parts
of
a
mans
duty
,
towards
God
,
towards
himselfe
,
and
towards
his
neighbour
.
Temperance
and
Fortitude
are
handled
in
the
Schooles
as
vertues
by
themselves
,
which
is
to
very
good
purpose
,
for
a
more
distinct
exposition
;
but
in
effect
they
are
parts
of
justice
,
for
Temperance
is
the
just
proportion
of
the
appetite
;
and
Fortitude
is
the
constancy
and
magnanimity
of
the
will
requisite
to
keep
one
just
.
Neither
is
fortitude
a
Vertue
different
from
temperance
;
for
whereas
of
those
two
duties
sustine
&
abstine
,
to
sustaine
and
to
abstaine
,
the
first
which
is
resisting
oppositions
is
ascribed
to
fortitude
,
the
other
which
is
abstaining
from
the
inticements
of
sinne
is
reserved
unto
temperance
,
yet
both
belong
equally
to
fortitude
,
seeing
there
is
as
much
,
if
not
more
,
strength
of
mind
requisite
to
stand
out
against
alluring
temptations
as
to
encounter
violent
oppositions
.
There
are
then
two
vertues
in
all
,
the
one
intellectuall
which
is
Prudence
,
the
other
morall
which
is
Justice
.
I
have
spoken
of
the
first
,
and
this
whole
treatise
is
but
an
exercise
of
it
:
And
of
the
second
also
,
of
which
the
most
essentiall
part
is
the
feare
of
God
and
a
good
conscience
:
that
is
truly
the
prime
Justice
.
All
human
lawes
,
if
they
be
good
are
dependances
of
it
;
if
they
be
evill
,
they
are
deviations
from
it
.
Naturall
equity
sanctifyed
by
grace
ruleth
both
publique
and
particular
duties
,
and
both
the
outward
and
the
inward
man
,
which
is
farre
more
then
common
and
civill
law
can
compass
.
In
all
policies
of
the
world
Justice
hath
diverse
faces
.
The
body
of
the
Law
(
especially
in
great
and
antient
States
)
hath
statutes
and
cases
without
number
,
which
instead
of
clearing
justice
confound
it
.
All
that
legislative
labour
regards
outward
action
and
the
publique
peace
:
But
piety
and
true
Philosophy
rule
the
inward
action
,
and
settle
the
peace
of
the
soul
with
the
right
and
primitive
Justice
.
Besides
,
human
lawes
are
most
busy
in
forbidding
evill
,
and
for
that
end
make
use
of
feare
,
and
the
terrour
of
punishment
;
whereas
the
inward
law
of
Vertue
is
most
busy
in
prescribing
good
,
and
for
that
end
makes
use
of
the
motive
of
love
and
reward
.
But
whether
we
need
the
motives
of
feare
or
love
,
we
have
a
Soveraine
Court
within
our
breast
where
the
great
Judge
of
the
Universe
is
sitting
continually
.
There
his
Law
is
written
and
layd
in
view
,
entering
into
the
eyes
of
the
understanding
,
which
seeth
it
even
when
he
winkes
that
he
may
not
see
it
.
And
there
a
mans
owne
thoughts
stand
divided
at
the
barre
,
some
accusing
,
some
excusing
him
,
out
of
that
law
compared
with
the
records
of
the
memory
.
Of
that
Court
St.
Paul
was
speaking
that
the
very
Gentiles
and
heathen
shew
the
worke
of
the
law
written
in
their
hearts
,
their
conscience
also
bearing
witnesse
,
and
their
thoughts
the
meane
while
accusing
or
else
excusing
one
another
.
Rom.
2.15
.
Before
that
Court
(
that
is
before
God
himselfe
and
before
us
)
we
must
labour
to
be
declared
just
,
and
more
to
be
so
indeed
.
There
justice
must
be
setled
.
There
it
must
be
practised
.
It
will
be
well
done
to
know
and
obey
the
formes
of
justice
which
publique
order
hath
set
over
us
,
but
our
maine
taske
must
be
to
labour
for
an
niward
and
habituall
justice
.
Let
us
obey
cheerefully
all
good
or
indifferent
human
lawes
,
but
before
all
and
after
all
let
us
seek
and
pray
for
that
law
of
the
spirit
of
life
,
which
may
set
a
rule
to
all
the
unrulinesse
within
us
,
and
make
righteousnesse
and
peace
to
kiss
each
other
in
our
soules
.
The
ordinary
definition
of
justice
,
that
it
is
a
constant
will
to
give
to
every
one
his
owne
,
as
it
is
commonly
understood
,
regards
onely
the
least
part
of
justice
,
which
is
the
rule
of
duties
betweene
man
and
man
.
But
let
us
give
it
a
fuller
extent
:
for
to
give
every
one
his
owne
we
must
pay
all
that
is
due
,
first
to
God
,
next
to
ourselves
,
and
then
to
our
neighbours
.
Certainly
the
two
former
parts
of
justice
are
far
more
considerable
then
the
third
which
is
the
onely
cryed
up
,
though
ill
observed
,
in
the
world
;
for
a
man
may
and
doth
often
retire
from
the
society
of
men
,
but
he
can
at
no
time
retire
from
God
and
himselfe
;
and
though
a
man
were
alone
in
the
world
,
yet
should
he
have
with
him
the
chiefe
subjects
to
exercise
the
vertue
of
justice
.
We
shall
give
God
his
owne
by
loving
him
with
all
our
soul
,
and
with
all
our
strength
,
obeying
his
will
carefully
,
and
cheerefully
praising
him
for
his
love
to
us
,
and
for
his
owne
greatness
and
goodness
with
a
thankfull
and
a
joyfull
heart
,
setting
him
continually
before
the
eyes
of
our
mind
,
as
alwayes
present
,
that
we
may
walke
unto
all
pleasing
before
his
pure
and
all
seeing
eyes
,
&
stick
fast
unto
him
by
meditation
,
affection
,
and
entire
confidence
.
And
whereas
man
is
the
bond
and
the
naturall
mediator
betweene
the
materiall
world
and
the
spirituall
;
who
alone
must
render
for
the
whole
Nature
the
due
homage
unto
the
great
Creator
;
Justice
calls
upon
us
to
do
that
right
to
God
&
Nature
,
to
knit
Nature
with
God
by
our
love
,
faith
,
obedience
,
and
praises
.
Thus
also
we
shall
give
to
ourselves
our
due
,
for
to
draw
neere
unto
God
is
our
good
,
Psal.
73.28
.
to
separate
from
him
is
our
destruction
.
They
that
observe
lying
vanities
forsake
their
owne
mercy
,
saith
Jonas
,
Jo.
2.8
.
meaning
that
they
forsake
him
of
whose
goodness
their
being
and
wel-being
depends
.
This
thought
will
renew
the
antient
characters
of
the
naturall
notions
of
justice
engraven
upon
the
marble
of
our
hearts
,
upon
which
the
corruption
of
the
world
and
our
owne
hath
bred
as
it
were
a
thick
moss
,
which
hides
these
characters
.
But
with
the
feare
of
God
that
moss
is
rubbed
off
,
and
the
law
of
God
the
originall
justice
written
there
with
Gods
finger
appeares
plaine
and
legible
.
Who
so
then
will
do
right
to
himself
and
recover
his
primitive
dignity
must
study
to
know
,
feare
,
and
love
God
,
perfect
his
union
with
him
,
and
associate
himselfe
with
his
Angels
,
by
obeying
his
will
and
tending
his
praise
.
His
saving
eternall
light
is
for
us
,
Wisedome
,
righteousness
,
sanctification
,
and
redemption
are
for
us
,
for
he
gives
them
to
us
liberally
in
his
Sonne
;
We
do
but
right
to
ourselves
,
when
we
study
that
those
blessings
which
are
for
us
may
be
ours
.
And
to
lose
such
inestimable
graces
by
our
neglect
,
is
,
besides
ungratefullness
towards
God
,
a
crying
injustice
against
ourselves
.
A
maine
point
of
that
justice
which
we
owe
to
ourselves
is
,
to
labour
to
make
ourselves
possessors
of
ourselves
,
and
masters
at
home
;
so
untyed
from
all
outward
tyes
,
that
our
content
depend
of
none
but
God
and
ourselves
:
and
that
rule
over
ourselves
is
attained
by
yeelding
unto
God
the
rule
,
ver
us
.
To
that
end
our
first
labour
must
be
to
traine
well
the
Passion
of
love
,
which
is
the
great
wheele
mooving
all
the
other
passions
;
for
according
to
the
subjects
that
we
love
,
and
as
we
love
them
well
or
ill
,
we
are
good
or
evill
,
happy
or
unhappy
.
To
love
what
we
ought
and
as
we
ought
,
is
the
whole
duty
and
happinesse
of
man
.
Next
,
our
desires
and
hopes
must
be
cut
short
,
which
is
not
cutting
downe
Nature
,
as
greedy
minds
may
think
:
It
is
cutting
off
our
bonds
,
and
getting
our
liberty
.
That
way
plenty
,
pleasure
,
and
joy
,
are
bought
at
an
easy
rate
,
for
very
little
will
content
a
mind
weaned
of
superfluous
desires
;
and
he
hath
little
or
no
matter
left
for
sorrow
,
feare
,
anger
,
hatred
,
and
envy
,
the
tormentors
of
the
soul
.
What
is
able
to
disquiet
that
man
that
thinkes
nothing
to
be
his
but
God
and
a
good
conscience
,
and
possesseth
the
things
of
the
world
as
not
possessing
them
?
But
to
quiet
the
murmure
of
love
and
desire
,
which
are
querulous
and
unlimited
passions
,
we
must
do
them
such
equall
justice
,
that
while
we
stop
them
one
way
we
open
them
another
;
Being
kept
short
for
the
things
of
the
world
,
let
them
have
free
scope
towards
heavenly
things
,
to
love
God
,
and
desire
his
spirituall
and
permanent
goods
,
without
limit
and
measure
.
The
great
injuries
are
those
which
a
man
doth
to
himselfe
,
when
to
obey
lust
,
or
anger
,
or
coveteousnesse
,
one
makes
himselfe
guilty
and
miserable
;
when
for
the
love
of
the
world
,
one
loseth
the
love
of
God
;
when
out
of
miserablenesse
the
body
is
denyed
his
convenient
allowance
:
When
for
things
of
no
worth
a
man
prostitutes
his
health
,
his
life
,
and
his
conscience
.
When
men
will
sinne
for
company
,
cast
themselves
into
ruinous
courses
out
of
compleasance
,
and
damne
themselves
out
of
gallantry
.
Who
so
will
seriously
think
what
he
oweth
to
himselfe
and
what
account
of
himselfe
he
must
give
unto
God
,
will
endeavour
to
keepe
the
precious
health
of
his
body
,
and
the
golden
serenity
of
his
conscience
;
he
will
enjoy
with
simplicity
that
portion
which
God
giveth
him
of
the
contentments
of
life
,
and
above
all
things
he
will
carefully
keep
his
onely
good
,
which
is
God
.
Justice
being
well
administred
within
us
will
be
practised
abroad
with
facility
and
delight
.
Rom.
13.7
.
Render
to
all
their
dues
,
tribute
to
whom
tribute
is
due
,
custome
to
whom
custom
,
feare
to
whom
feare
,
honour
to
whom
honour
.
Let
the
debtour
be
more
hasty
to
pay
then
the
creditour
to
receive
.
All
the
Law-bookes
are
but
comments
upon
this
precept
of
Justice
to
render
to
every
one
his
owne
.
Yet
they
omit
the
most
essentiall
parts
of
it
,
the
duties
of
charity
,
humanity
,
and
gratefulness
:
Which
being
without
the
rules
of
civill
lawes
,
have
the
more
need
to
be
learned
and
observed
by
ingenuous
and
religious
soules
.
And
we
must
beleeve
,
contrary
to
the
vulgar
opinion
,
that
they
are
debts
,
and
that
doing
good
to
them
that
stand
in
need
of
our
helpe
is
not
giving
but
restoring
.
Therefore
the
workes
of
mercy
are
represented
in
the
CXII
Psalm
as
works
of
Justice
,
He
hath
dispersed
,
he
hath
given
to
the
poore
,
his
righteousnesse
endureth
for
ever
.
Let
us
then
be
perswaded
,
that
when
we
do
all
the
good
of
which
God
giveth
us
the
faculty
and
the
occasion
,
we
do
but
justice
.
Let
us
pay
due
assistance
to
him
whose
need
claimes
it
,
counsell
to
him
that
is
in
perplexity
,
kindness
to
them
that
have
shewed
us
kindnesse
,
pardon
to
them
that
have
offended
us
,
good
for
evill
to
them
that
persecute
us
,
love
to
them
that
love
us
,
support
to
the
weake
,
patience
to
the
impatient
,
reverence
to
superiours
,
affability
to
inferiours
.
All
these
are
debts
.
Let
us
omit
no
duty
to
which
we
stand
obliged
by
the
lawes
of
civill
society
;
Yet
that
is
too
scant
,
let
us
omit
no
duty
to
which
we
have
the
invitations
of
piety
and
generosity
.
All
the
good
workes
that
we
may
do
,
are
so
many
duties
.
It
is
the
large
extent
that
St.
Paul
gives
to
our
duty
.
Phil.
4.8
.
Finally
bretheren
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
vertue
,
and
if
there
be
any
praise
,
thinke
on
these
things
.
And
the
fruit
of
that
study
in
the
following
words
is
that
which
we
seeke
in
this
Book
,
the
Peace
of
the
Soul
&
our
union
with
God
.
Do
these
things
and
the
God
of
peace
shall
be
with
you
.
Truly
peace
quietness
and
assurance
are
the
proper
effects
of
righteousness
,
&
are
as
naturall
to
it
as
the
light
to
the
Sunne
.
Isa.
33.17
.
The
worke
of
righteousness
shall
be
peace
(
saith
Isaiah
)
and
the
effect
of
righteousnesse
,
quietnesse
and
assurance
for
ever
.
Considering
Justice
as
the
solid
stemme
in
which
lyeth
the
substance
of
all
vertues
as
her
branches
,
I
will
not
follow
every
bough
of
that
that
tree
;
Two
Vertues
onely
I
will
stand
upon
as
the
preserving
qualities
of
that
universall
Justice
.
These
are
,
meekeness
and
magnanimity
.
They
are
the
necessary
dispositions
to
frame
a
right
vertue
in
the
soul
,
and
peace
with
it
.
Under
meekeness
I
comprehend
humility
and
docility
,
which
are
but
diverse
aspects
of
the
same
face
,
that
meeke
and
quiet
spirit
which
is
in
the
sight
of
God
of
great
price
.
1
Pet.
3.4
.
As
,
for
great
edifices
there
is
need
of
deepe
foundations
,
likewise
to
edifie
the
soul
and
build
vertue
and
peace
in
it
,
there
is
need
of
a
profound
humility
;
which
being
joyned
with
faith
is
the
foundation
of
the
structure
,
and
the
perfecting
also
:
for
we
must
be
humble
that
we
may
be
vertuous
,
and
the
more
we
are
vertuous
the
more
we
are
humble
.
With
that
meekeness
the
word
of
God
must
be
receaved
,
which
is
the
doctrine
of
Vertue
and
salvation
.
Jam.
1.20
.
Receive
with
meekenesse
the
engrafted
word
which
is
able
to
save
your
soules
,
saith
St.
James
.
Isa.
61.9
.
God
hath
anointed
his
Sonne
to
preach
good
tidings
unto
the
meeke
:
Psal.
25.9
.
The
meeke
will
he
guide
in
judgement
,
and
the
meeke
will
he
teach
his
way
.
A
mind
well-disposed
to
Vertue
and
the
peace
of
the
Soul
,
will
distrust
himselfe
as
a
shaking
unsound
foundation
,
to
repose
his
trust
wholly
upon
God
.
He
will
labour
to
heale
himselfe
of
all
arrogant
opinions
and
obstinate
prejudices
,
being
alwayes
ready
to
receive
better
information
and
submit
himselfe
unto
reason
.
It
belongs
to
that
meekeness
to
be
free
from
the
impetuosity
of
the
appetite
,
for
that
which
St.
James
saith
of
the
wrath
of
man
,
that
it
worketh
not
the
righteousnesse
of
God
.
Jam.
1.21
.
may
be
said
of
all
other
Passions
;
they
are
evill
if
they
be
vehement
;
for
in
a
spirit
agitated
with
vehement
passions
justice
cannot
settle
,
that
very
vehemency
being
an
injustice
,
and
a
violation
of
that
sweete
and
equall
oeconomy
of
the
soul
fit
for
justice
and
peace
.
Passion
goeth
by
skips
and
jolts
,
but
Reason
keeps
a
smooth
even
pace
;
and
that
pace
is
fit
to
go
on
Justice's
errand
.
To
meekenesse
magnanimity
must
be
joyned
.
Meekeness
makes
reason
docile
and
pliant
in
goodnesse
.
Magnanimity
makes
her
constant
in
it
.
Both
are
the
framers
and
preservers
of
righteousnesse
;
meekenesse
because
it
humbleth
us
before
God
and
subjecteth
us
under
his
good
pleasure
;
magnanimity
,
because
it
raiseth
our
minds
above
unrighteous
ends
and
wayes
,
and
makes
us
aspire
to
that
great
honour
to
have
our
will
conformable
unto
Gods
will
,
and
become
partakers
of
his
Nature
,
which
is
Righteousness
itselfe
.
St.
Paul
makes
use
of
magnanimity
to
sollicite
us
to
holiness
.
Col.
3.10
.
If
ye
be
risen
with
Christ
,
seeke
those
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
.
Set
your
affections
on
things
above
,
not
on
things
on
the
earth
.
As
nothing
makes
the
mind
more
magnanimous
,
so
nothing
makes
it
more
holy
,
then
that
doctrine
which
teacheth
Gods
children
that
all
the
world
is
too
little
for
them
;
and
that
God
alone
,
who
adopteth
them
and
calls
them
to
the
inheritance
of
his
Kingdome
,
is
worthy
to
possesse
their
whole
heart
.
For
would
any
that
is
so
highly
dignifyed
stoope
so
low
as
to
subject
his
affection
to
the
things
of
the
earth
?
or
would
he
be
so
ungrateful
as
to
returne
him
disobedience
for
so
much
love
?
Rather
his
high
condition
will
fill
him
with
high
thoughts
,
and
according
to
the
Apostles
exhortation
,
he
will
endeavour
to
walke
worthy
of
God
who
hath
called
him
to
his
Kingdome
and
glory
:
1
Thes.
2.12
.
O
,
could
we
apprehend
the
excellency
of
this
high
calling
by
a
serious
faith
,
with
what
contempt
would
we
looke
upon
those
things
that
captivate
the
passions
of
men
!
How
should
we
laugh
at
that
which
others
desire
or
feare
!
We
should
looke
upon
the
actions
of
men
as
beholding
the
earth
,
from
heaven
,
seeing
the
clouds
of
cares
and
sorrowes
gathering
farre
under
our
feet
,
and
tumultuous
desires
busling
and
raising
stormes
;
where
we
should
have
no
other
share
but
compassion
of
those
that
are
tossed
by
them
:
Neither
temptation
nor
persecution
should
be
capable
to
trouble
our
heavenly
serenity
.
The
false
profit
and
pleasure
of
sin
should
not
tempt
our
desire
,
but
provoke
our
scorne
and
indignation
,
as
unworthy
of
men
,
and
muchmore
of
Gods
children
,
coheires
of
Christ
in
his
eternall
Kingdome
,
called
to
be
Kings
and
Priests
unto
God
and
their
Father
.
The
same
magnanimity
will
breed
in
us
agodly
ambition
to
imitate
God
our
Father
,
keeping
righteousness
in
all
things
because
the
righteous
Lord
loveth
righteousness
;
Psal.
11.7
.
using
charity
and
liberality
,
giving
and
forgiving
,
because
the
Lordis
good
,
and
his
tender
mercies
are
over
all
his
workes
.
Psal.
145.9
.
Doing
good
to
our
enemies
,
because
God
fills
with
his
goods
the
mouthes
that
blaspheme
him
;
And
,
because
God
gives
alwayes
and
receiveth
nothing
,
we
must
thinke
it
more
happy
and
divine
to
give
then
to
receive
.
From
magnanimity
reflect
againe
to
meekeness
.
Let
all
that
is
done
magnanimously
be
done
meekely
together
,
with
simplicity
and
reality
,
without
noyse
and
ostentation
.
These
vertues
going
hand
in
hand
,
meekenesse
and
magnanimity
,
are
the
two
supporters
of
Justice
,
and
the
teachers
of
all
goodnesse
.
A
meeke
and
magnanimous
spirit
is
the
fruitfull
soyle
of
all
vertues
.
To
express
them
in
other
termes
more
familiar
to
the
Church
,
They
are
humility
and
faith
,
which
with
the
love
of
God
,
the
true
essence
of
Justice
,
make
up
the
greatest
perfection
that
a
man
is
capable
of
upon
earth
,
whereby
the
minde
is
sanctifyed
,
sweetened
,
and
raised
;
and
filled
with
goodnesse
,
peace
,
contentment
,
and
assurance
.
CHAP.
II.
Of
the
exercise
of
Vertue
in
Prosperity
.
IF
I
treat
not
methodically
and
severally
of
all
Vertues
,
the
title
of
this
worke
may
excuse
me
;
I
seeke
not
here
the
definitions
and
divisions
of
Vertues
,
but
the
use
;
And
of
all
the
uses
that
which
conduceth
to
the
peace
and
contentment
of
mind
.
Besides
,
all
that
we
have
said
before
and
all
that
we
have
to
say
,
is
an
exercise
of
vertue
,
which
careth
not
much
by
what
name
she
is
called
,
justice
,
fortitude
,
temperance
,
or
what
you
will
,
if
she
may
have
leave
to
do
her
effect
,
which
is
to
maintaine
the
spirit
every
where
in
a
vertuous
tranquillity
.
Her
principall
worke
is
,
so
to
informe
,
or
rather
forme
the
minde
,
both
for
Prosperity
and
Adversity
,
that
it
be
neither
corrupted
by
the
one
,
nor
dejected
with
the
other
.
That
worke
is
the
result
of
our
second
and
third
Book
.
Who
so
hath
learned
to
have
a
right
Opinion
of
the
things
that
the
world
desireth
or
feareth
,
and
to
rule
his
passion
accordingly
,
is
fenced
against
all
inconveniencies
of
both
fortunes
.
But
because
it
is
a
worke
of
the
highest
difficulty
and
importance
to
make
the
right
use
of
these
two
different
conditions
,
and
go
through
both
with
a
serene
and
equall
spirit
,
Let
us
consider
them
with
more
care
,
and
learne
to
behave
ourselves
vertuously
in
both
.
Let
us
begin
at
Prosperity
,
as
that
which
requires
more
vertue
.
Infants
will
greedily
graspe
the
bright
blade
of
a
new
knife
,
and
cut
their
fingers
;
The
like
is
done
by
growne
men
,
dazled
by
the
gay
shew
of
honour
,
wealth
,
&
pleasure
;
they
lay
hold
on
them
eagerly
,
and
hurt
themselves
,
for
they
take
them
the
wrong
way
.
We
need
not
say
that
Prosperity
is
good
in
itselfe
;
He
that
would
say
the
contrary
should
not
be
beleeved
.
Yea
none
would
beleeve
that
such
a
man
beleeveth
what
he
saith
.
But
by
the
evill
disposition
of
those
into
whose
bosome
prosperity
falls
,
it
becomes
evill
,
yea
farre
worse
then
adversity
.
For
one
that
is
ruined
and
brought
to
despaire
by
adversity
,
ten
are
spoyled
and
undone
by
prosperity
;
because
adversity
makes
a
man
to
retire
within
himselfe
,
and
warnes
him
to
arme
his
minde
with
prudence
,
piety
,
and
resolution
.
But
prosperity
relaxeth
the
mind
,
and
by
it
weak
braines
are
made
weaker
,
imprudent
,
arrogant
,
and
profane
;
acknowledging
no
vertue
,
and
no
God
,
but
Fortune
;
Which
they
think
to
be
so
enamoured
with
their
person
and
merit
,
as
not
to
have
the
power
to
disgrace
them
.
Such
is
the
character
that
David
gives
of
a
man
corrupted
with
prosperity
.
Psal.
10.5
.
His
wayes
are
alwaies
grievous
,
thy
judgements
are
farre
above
out
of
his
sight
,
As
for
his
enemies
he
puffeth
at
them
.
He
hath
said
in
his
heart
,
I
shall
not
be
moved
,
for
I
shall
never
be
in
adversity
.
It
is
an
unhappy
prosperity
that
makes
men
dissolute
,
outragious
,
puft
up
with
pride
,
blinded
with
selfe
love
,
sometimes
heavy
with
a
drowzy
sloath
,
sometimes
transported
with
an
insolent
joy
.
The
most
dangerous
and
most
ordinary
abuse
of
prosperity
is
the
diverting
of
a
mans
thoughts
and
love
from
God
and
a
better
life
,
to
fixe
them
upon
the
world
.
Wherefore
David
speaking
of
men
inclosed
in
their
owne
fat
,
calls
them
men
of
the
world
whose
portion
is
in
this
life
,
Psal.
17.14
.
intimating
that
they
have
no
portion
in
the
other
life
.
Truly
prosperity
is
a
slippery
place
;
With
most
men
it
is
a
faire
walk
ending
in
a
precipice
.
And
the
least
harme
it
doth
is
to
enervate
the
mind
;
and
dull
the
edge
of
industry
.
The
abuses
of
prosperity
are
divers
,
according
to
the
different
humours
of
men
.
Some
of
a
joviall
and
inconsiderate
humour
glut
themselves
with
prosperity
;
and
become
fierce
and
violent
.
Others
of
a
darke
and
timorous
constitution
are
opprest
with
wealth
and
honour
as
with
heavy
weights
,
dare
not
enjoy
what
they
have
,
and
live
in
an
anxious
care
to
lose
all
.
Eccles.
5.12
.
The
abundance
of
the
rich
will
not
suffer
them
to
sleep
.
They
ought
to
thank
him
that
should
ease
them
of
that
heavy
burden
,
their
riches
.
Of
the
sicknesses
that
attend
prosperity
I
have
sayd
much
,
and
of
their
remedy
.
It
comes
to
this
.
To
consider
maturely
the
worth
of
things
,
that
we
may
not
love
them
above
their
worth
,
or
expect
of
them
a
satisfaction
above
their
nature
;
not
to
anchor
our
confidence
upon
their
uncertainty
:
not
to
love
any
or
trust
in
any
with
all
our
heart
but
God
,
the
only
perfect
and
permanent
good
;
To
use
the
world
as
not
using
it
,
and
enjoy
the
things
we
love
best
in
it
as
having
the
use
of
them
not
the
possession
,
aspiring
continually
to
a
better
inheritance
.
This
is
the
way
to
get
a
sincere
taste
of
all
the
good
that
worldly
prosperity
is
capable
to
afford
.
Now
there
is
need
of
a
singular
prudence
to
pick
that
good
among
all
the
evill
&
all
the
trash
that
worldly
prosperity
is
made
of
,
&
not
to
mistake
superfluity
for
necessity
,
and
that
which
is
good
in
effect
from
that
which
is
good
in
opinion
only
.
For
that
man
whose
curiosity
hath
turned
superfluous
things
in
to
necessary
,
and
whom
the
tyranny
of
vice
and
custom
suffers
not
to
delight
in
any
thing
but
unlawfull
,
is
made
guilty
and
unfortunate
by
his
prosperity
.
Also
,
to
use
prosperity
wisely
,
and
get
the
true
benefit
of
it
,
a
man
hath
need
to
weane
himselfe
from
presumption
and
selfe
love
.
Whence
comes
it
that
so
many
spoyle
their
prosperity
by
lavishness
and
insolency
,
others
lose
the
taste
of
it
by
insatiable
greedinesse
of
adding
and
increasing
?
It
is
,
because
they
have
such
a
high
esteeme
and
love
of
themselves
that
they
think
all
the
goods
of
the
world
to
be
too
little
for
them
,
either
to
spend
or
to
lay
up
:
Whereas
he
that
hath
an
humble
opinion
of
himselfe
tasteth
his
prosperity
with
simplicity
and
thankfullnesse
,
for
he
thinks
that
he
hath
much
more
then
he
deserveth
.
He
that
cannot
bring
himself
to
that
low
conceit
of
his
worth
,
shall
never
be
contented
,
though
God
should
poure
all
the
treasures
of
the
world
into
his
lap
,
and
though
he
were
mounted
to
the
top
of
the
wheel
,
and
had
nailed
it
to
the
axeltree
to
keepe
it
from
turning
.
Who
so
will
enjoy
true
prosperity
must
keepe
fast
to
this
Maxime
,
that
no
true
good
can
be
got
by
doing
ill
.
So
whereas
vice
and
unrighteousness
insinuate
themselves
under
the
baites
of
pleasure
,
honour
,
and
profit
,
there
is
great
need
to
make
provision
of
faith
and
good
conscience
as
antidotes
against
the
generall
corruption
.
As
carefully
as
we
walke
armed
,
and
looke
about
us
when
we
travell
through
forrests
infested
with
robbers
,
we
should
walke
armed
with
the
feare
and
love
of
God
among
the
enticements
of
worldly
profit
,
honour
and
pleasure
,
for
Satan
lyeth
in
ambush
every
where
.
But
whereas
robbers
will
lurke
in
hideous
and
savage
places
to
do
their
feates
,
Satan
doeth
his
in
the
most
delicious
places
.
It
was
not
among
briers
and
thornes
that
he
set
upon
man
yet
innocent
,
he
made
use
of
a
tree
good
for
food
,
pleasant
to
the
eye
,
and
to
be
desired
to
make
one
wise
.
Gen.
3.6
.
And
he
made
use
ever
since
of
beauty
,
daintyes
,
and
curiosity
to
destroy
mankind
:
Conversing
among
these
is
walking
upon
snares
;
Job
.
18.8
.
There
is
great
neede
of
wisedome
and
godliness
to
avoyd
them
,
and
of
a
mercifull
assistance
of
God
to
get
out
when
our
foot
is
ensnared
in
any
of
them
.
To
the
pleasures
honours
and
plenty
of
the
world
,
faith
must
oppose
other
sweeter
pleasures
,
more
sublime
honours
,
and
riches
infinitely
greater
,
even
the
pleasures
for
evermore
at
Gods
right
hand
,
the
honour
to
be
of
his
children
,
and
the
plenty
of
his
house
.
These
he
hath
promised
and
prepared
to
them
that
love
him
,
not
to
those
that
choose
rather
to
fill
themselves
with
unlawfull
delight
and
unrighteous
gaine
than
to
walke
before
God
unto
all
pleasing
,
waiting
for
the
fullfilling
of
his
promises
.
David
expected
to
see
Gods
face
in
righteousnesse
,
Psal.
17.15
.
thereby
supposing
that
without
righteousnesse
hee
could
not
see
Gods
face
.
St.
Paul
expected
the
Crowne
of
righteousness
;
he
must
then
be
righteous
before
he
have
the
Crowne
,
and
he
must
fight
the
good
fight
and
keepe
the
faith
before
he
be
crowned
.
Could
the
height
of
that
felicity
enter
into
our
low
understandings
,
what
it
is
to
be
filled
with
the
contemplation
of
Gods
face
,
and
receive
at
his
hand
the
Crowne
of
righteousnesse
,
hardly
would
we
venture
the
missing
of
that
glory
for
all
the
deceitfull
delights
and
profits
of
iniquity
.
Without
looking
so
farre
as
the
recompences
and
paines
of
the
life
to
come
,
even
in
this
life
a
godly
,
temperate
,
and
conscionable
life
,
is
a
thousand
times
more
desirable
and
pleasant
then
a
riotous
dishonest
life
,
and
advancement
gotten
by
oppression
.
Even
those
Pagans
that
lookt
for
no
good
after
this
life
,
and
laughed
at
infernall
torments
as
old
wives
tales
,
yet
could
say
,
Nemo
malus
felix
,
No
wicked
man
is
happy
;
for
unlawfull
delight
and
gaine
leave
behind
them
a
sting
of
remorse
,
yea
many
times
sin
smothereth
pleasure
at
its
birth
;
besides
the
disfavour
of
God
and
men
which
commonly
followes
.
We
cast
our
reckonings
amisse
if
we
make
account
to
possesse
a
happy
and
a
wicked
prosperity
;
It
cannot
be
happy
if
it
be
wicked
,
for
it
is
vertue
,
it
is
innocence
,
it
is
the
love
of
God
and
faith
in
his
promises
,
it
is
justice
and
charity
,
that
give
the
pleasant
relish
and
the
very
being
of
prosperity
.
But
suppose
that
the
acquisition
of
the
delights
and
advantages
of
the
world
,
be
neither
accompanyed
with
sin
,
nor
followed
with
remorse
,
yet
they
are
weake
and
transitory
;
riches
are
burdens
,
honours
are
fetters
,
pleasures
are
feverish
,
fame
is
a
wind
,
friendships
are
seeds
of
cares
and
sorrowes
,
and
yet
in
all
these
we
seeke
a
solid
and
permanent
content
,
who
can
wonder
that
we
find
it
not
?
For
I
do
not
insist
yet
upon
the
principall
thing
,
that
we
should
fix
our
desires
upon
God
alone
;
But
I
say
now
,
that
to
enjoy
humane
prosperity
we
must
proportion
our
desire
and
expectation
to
the
capacity
and
durablenesse
of
humane
things
,
and
to
the
power
we
have
to
dispose
of
them
and
keepe
them
:
If
we
expect
more
,
we
are
disappointed
,
and
lose
the
true
tast
of
our
prosperity
.
But
there
may
be
defect
as
well
as
excesse
in
the
desire
and
enjoyment
of
worldly
prosperity
.
For
there
are
some
whose
wild
devotion
kneaded
with
a
timorous
and
savage
humour
,
is
afraid
of
all
temporall
comforts
,
be
they
never
so
simple
,
naturall
,
and
innocent
;
seeking
vertue
and
merit
by
misusing
of
themselves
,
and
sowring
all
the
prosperity
that
God
giveth
them
,
with
an
unthankfull
melancholy
.
It
is
more
then
God
requires
at
their
hands
;
but
he
will
require
an
account
at
their
hands
how
they
have
enjoyed
their
health
and
the
fruits
of
his
fatherly
indulgence
,
which
he
had
given
them
to
use
with
moderation
,
comfort
,
and
thanksgiving
.
Either
there
is
pride
and
hypocrisy
in
that
fantasticall
marring
of
their
prosperity
;
or
if
they
are
in
earnest
,
their
braines
is
crazed
,
opprest
by
the
black
vapours
of
their
splene
.
Abstinence
is
laudable
and
necessary
to
be
joyned
sometimes
with
prayer
,
to
subject
the
body
to
the
spirit
.
But
the
spirit
must
not
deale
with
the
body
his
subject
,
as
the
worst
of
Tyrants
do
with
their
people
,
whom
they
utterly
ruine
to
keepe
them
in
subjection
.
That
voluntary
selfe
depriving
of
the
innocent
conveniences
of
life
,
is
reproaching
God
as
being
too
blame
for
making
nature
plentifull
and
delightfull
,
and
then
placing
man
in
the
midst
of
his
goods
,
and
giving
him
senses
to
relish
them
,
and
reason
to
use
them
.
But
the
contrary
fault
is
more
dangerous
and
more
ordinary
,
to
hunt
after
temporall
goods
with
a
rash
eagernesse
,
and
when
one
hath
them
to
lose
the
benefit
of
them
by
lavish
intemperance
,
or
even
to
turne
those
goods
into
evills
by
getting
them
by
ill
meanes
,
and
using
them
to
ill
ends
.
If
Prosperity
marre
us
,
it
is
but
even
with
us
,
for
we
had
marred
it
before
.
The
true
way
to
be
content
every
where
,
and
purchase
prosperity
at
an
easy
rate
,
is
to
desire
little
and
be
contented
with
little
.
Not
he
that
hath
most
but
he
that
desireth
least
,
is
the
richest
.
The
lesse
a
man
desireth
the
lesse
he
wanteth
,
and
the
more
resemblance
he
hath
with
God
,
who
dedesireth
nothing
,
and
wants
nothing
.
It
is
unjust
for
us
to
solicit
the
world
to
give
us
riches
,
while
we
have
meanes
at
hand
to
enrich
ourselves
without
troubling
the
world
,
which
is
,
To
desire
nothing
.
Why
should
I
aske
of
another
that
which
I
can
give
to
myselfe
?
But
when
all
is
said
,
desire
is
naturall
and
will
stretch
itselfe
upon
something
.
Now
God
alone
is
able
to
fill
it
.
He
that
hath
fixed
his
love
and
desire
upon
God
,
and
is
allready
possest
with
him
by
faith
,
may
after
that
easily
put
that
Philosophy
to
practise
,
To
desire
nothing
out
of
himselfe
,
and
to
aske
nothing
of
the
world
.
He
may
tell
Fortune
that
he
needs
none
of
her
gifts
,
for
having
God
he
hath
all
.
But
he
that
wants
that
possession
which
onely
gives
true
satisfaction
to
the
soul
,
deceiveth
the
world
and
himselfe
when
he
braveth
Fortune
,
and
bids
her
to
keepe
her
gifts
to
herselfe
,
saying
that
he
asketh
contentment
of
none
,
being
able
to
give
it
to
himselfe
;
that
he
carryeth
all
his
goods
along
with
him
,
that
he
is
rich
and
free
because
he
is
master
at
home
.
Truly
if
he
that
speakes
so
,
hath
nothing
but
himselfe
,
he
is
very
weake
and
needy
.
Yea
unlesse
he
possesse
God
,
he
cannot
possesse
himselfe
;
and
in
that
resolution
to
cut
off
his
worldly
desires
,
wanting
the
satisfying
object
,
he
is
like
him
that
makes
a
resolution
not
to
come
neere
the
fire
though
it
freeze
hard
,
and
himselfe
be
thin
clad
.
Whereas
he
that
will
cut
his
desires
short
,
being
enricht
with
Gods
grace
,
is
like
him
that
will
not
come
neere
the
fire
,
because
he
is
clad
with
warme
furres
.
To
such
a
man
rich
in
God
it
becomes
well
to
say
,
I
will
not
beg
wealth
and
comfort
abroad
since
I
may
have
it
at
home
.
Finding
tranquillity
and
sufficiency
within
my
breast
,
why
should
I
make
my selfe
unquiet
and
needy
by
a
greedy
and
worldly
desire
?
I
will
sweetly
enjoy
the
temporall
goods
because
they
are
Gods
gifts
,
and
receive
them
at
his
good
hand
with
thankfulness
:
I
will
also
indeavour
to
increase
them
by
industry
,
if
I
may
without
fraud
to
others
,
and
vexation
of
my selfe
.
But
I
will
importune
no
man
to
give
me
,
as
long
as
I
may
obtaine
of
my selfe
not
to
aske
.
I
will
spare
to
others
the
paine
to
deny
me
,
and
to
my selfe
the
shame
to
be
denyed
,
having
such
a
short
way
at
hand
to
satisfie
me
,
which
is
,
To
aske
and
desire
nothing
.
The
less
I
court
the
world
,
the
less
power
shall
I
give
it
over
me
.
This
Philosophy
is
easy
to
him
that
can
say
with
David
,
Psal.
16.6
.
The
Lord
is
the
portion
of
mine
inheritance
,
and
of
my
cup
,
thou
maintainest
my
lot
;
The
lines
are
fallen
unto
me
in
pleasant
places
,
yea
I
have
a
goodly
heritage
.
Moderation
of
desires
makes
prosperity
sweet
:
And
that
moderation
is
harder
in
prosperity
;
for
misfortunes
rather
breed
feare
then
desire
,
but
good
successes
are
bellowes
that
swell
cupidity
,
and
cupidity
making
us
depend
of
the
future
takes
from
us
the
enjoyment
of
the
present
.
For
we
enjoy
not
what
we
have
,
when
we
complaine
that
we
have
not
enough
,
and
reckon
not
what
we
have
got
but
what
we
would
get
.
And
because
in
Prosperity
men
will
grow
proud
and
forget
what
they
are
;
The
higher
that
God
raiseth
our
degree
,
the
more
let
us
humble
ourselves
,
and
keepe
our
mindes
within
the
limits
of
modesty
.
If
advancements
smile
upon
us
let
us
thinke
rather
to
tread
surely
then
to
make
hast
,
and
to
sit
safe
then
to
rise
high
.
As
they
say
of
Xanthus
that
being
in
drink
he
laid
a
wager
that
he
would
drink
the
whole
Sea
;
they
that
are
drunk
with
prosperity
are
prone
to
undertake
more
then
they
are
able
to
performe
.
The
Apostles
precept
hath
need
to
be
prest
upon
them
,
Rom.
12.3
.
that
no
man
think
of
himselfe
more
highly
then
he
ought
to
thinke
,
but
think
soberly
;
When
we
stand
on
a
high
tower
our
stature
is
never
the
higher
then
when
we
walke
on
the
ground
,
but
our
braines
is
many
times
the
weaker
,
as
being
dizzy
with
the
height
.
So
,
dignity
and
high
prosperity
doth
not
increase
a
mans
capacity
by
raising
his
place
,
but
rather
makes
him
wilde
and
giddy
.
Whereas
then
prosperity
makes
men
over-confident
,
it
ought
to
make
them
more
cautious
,
fearing
least
some
of
the
windiness
of
the
place
where
they
stand
get
into
their
head
:
Let
them
study
to
know
themselves
and
the
world
,
that
they
may
trust
neither
,
as
things
beyond
the
verge
of
their
power
,
and
whose
subsistence
dependeth
not
of
their
will
.
Let
us
looke
upon
the
prosperities
of
this
world
as
upon
faire
crystall
glasses
,
the
clearer
the
frailer
;
to
day
they
shine
,
to
morrow
they
breake
:
If
you
never
trust
them
,
they
will
never
deceive
you
.
Honours
,
riches
,
and
temporal
pleasures
are
but
the
outside
and
the
barke
of
prosperity
.
And
it
is
a
saplesse
barke
,
where
a
good
conscience
and
reciprocal
love
betweene
God
and
the
soule
is
wanting
.
But
where
that
is
,
either
it
brings
outward
prosperity
or
supplieth
the
want
of
it
.
Psal.
65.4
.
O
God
,
blessed
is
the
man
whom
thou
choosest
and
causest
to
approach
unto
thee
.
We
shall
be
satisfied
with
the
goodnes
of
thy
house
,
even
of
thy
holy
temple
.
CHAP.
III.
Of
the
exercise
of
Vertue
in
Adversity
.
PRosperity
and
Adversity
are
neer
neighbours
;
for
prosperity
makes
preparatives
for
Adversity
by
blinding
mens
minds
with
cupidity
,
swelling
them
with
pride
and
thrusting
them
forwards
with
rashnes
,
whereby
they
cast
themselves
headlong
into
precipices
;
and
generally
by
making
sinne
to
multiplie
,
which
drawes
punishment
from
Gods
justice
.
Besides
the
inconstancy
of
humane
things
which
in
a
moment
turnes
from
faire
to
foule
weather
.
On
the
other
side
,
Adversity
many
times
mends
the
harme
done
by
prosperity
,
for
it
represseth
temerity
,
opens
the
eyes
blinded
by
Passion
,
and
brings
the
sinner
to
repentance
;
Thereby
making
preparatives
for
prosperity
,
which
is
never
relisht
till
one
hath
bin
schooled
by
affliction
.
Then
evill
fortune
hath
her
inconstancy
as
well
as
the
good
,
and
the
calme
will
come
after
the
storme
.
The
proper
exercise
of
vertue
in
Adversity
is
to
imitate
God
,
who
fetcheth
good
out
of
it
,
and
makes
it
a
discipline
of
godlines
,
wisedome
,
and
tranquillity
to
his
children
.
It
is
not
enough
to
hope
that
after
the
storme
the
calme
will
come
,
wee
must
study
to
find
tranquillity
in
the
very
tempest
,
and
make
profit
of
our
damage
.
Having
spoken
of
the
particular
Adversities
in
the
second
booke
,
I
will
endeavour
here
to
set
downe
general
remedies
for
all
sorts
of
Adversities
,
saving
one
,
the
Adversity
which
a
delicat
man
createth
to
himselfe
out
of
a
conceited
tendernes
;
for
to
such
wilfully
afflicted
persons
the
counsells
of
reason
are
uselesse
,
till
they
be
afflicted
in
earnest
.
They
have
need
of
real
afflictions
to
be
healed
of
imaginary
.
To
them
that
are
sick
with
too
much
ease
,
a
smarting
Adversity
is
a
wholesome
plaister
.
As
to
the
hypocondriaque
who
had
a
false
opinion
of
a
wound
in
his
left
thigh
,
the
surgeon
made
an
incision
in
the
right
,
to
make
him
feele
the
difference
betweene
real
wounds
and
imaginary
.
Indeed
the
most
part
of
persons
afflicted
,
are
more
so
out
of
opinion
then
any
true
ground
;
but
the
wanton
melancholy
of
some
,
that
were
;
all
their
time
dandled
in
fortunes
lap
,
addeth
to
that
epidemical
disease
.
Wee
will
let
them
alone
till
they
have
reason
to
complaine
,
and
desire
them
that
groane
under
some
apparent
Adversities
to
examine
seriously
whether
they
be
such
as
they
appeare
;
For
there
are
some
Adversities
,
or
called
so
,
which
rather
are
prosperities
,
if
they
that
complaine
of
them
can
obtaine
of
themselves
rather
to
beleeve
their
owne
sense
then
the
opinion
of
others
,
and
to
have
no
artificial
and
studied
sense
but
meerely
the
natural
.
Thus
he
that
is
fallen
into
disfavour
whereby
he
hath
lost
wealth
and
honours
,
and
hath
kept
liberty
,
and
bread
enough
to
subsist
retired
remote
and
neglected
,
is
very
much
obliged
,
first
to
the
envy
,
and
after
to
the
contempt
of
the
contrary
prevailing
faction
,
if
God
give
him
the
understanding
to
enjoy
the
prosperity
created
by
his
adversity
.
It
is
a
happy
misfortune
for
a
little
barke
,
to
be
cast
by
the
storme
upon
a
smooth
shore
,
where
the
Sea
ebbing
leaveth
it
dry
but
safe
,
while
the
rest
of
the
fleet
is
torne
by
the
tempest
.
The
wave
is
more
favorable
if
it
thrust
the
ship
upon
the
haven
.
Now
the
godly
wiseman
finds
a
haven
any
where
,
because
God
is
every
where
.
Sitting
under
the
shelter
of
his
love
and
providence
,
he
lookes
with
compassion
upon
the
blinde
rage
of
parties
flesht
in
the
blood
of
one
another
,
praising
God
that
he
was
hurled
downe
from
a
stage
where
they
are
acting
a
bloody
tragedy
,
that
he
may
be
an
actour
no
more
,
but
a
beholder
onely
,
disinteressed
from
the
publique
contradiction
.
His
ruine
cannot
equal
his
gaine
,
if
by
the
losse
of
his
estate
he
hath
bought
his
peace
,
and
the
uninterrupted
contemplation
of
God
,
himselfe
,
and
the
world
.
It
would
be
a
long
taske
to
enumerate
all
the
commodious
adversities
,
for
which
neverthelesse
comfort
is
given
and
received
with
great
ceremony
.
Many
accidents
bitter
to
us
for
a
time
turne
afterwards
to
our
great
conveniency
.
Some
should
have
missed
a
great
fortune
had
they
not
bin
repulsed
in
the
pursuite
of
a
lesser
.
Many
teares
are
shed
upon
the
dead
,
but
more
would
be
shed
if
some
of
them
should
rise
againe
.
God
hath
so
enterlaced
good
and
evill
,
that
either
brings
the
other
.
If
wee
had
the
patience
to
let
God
doe
,
and
the
wisedome
to
make
use
of
all
,
wee
might
finde
good
in
most
part
of
our
Adversities
.
Many
persons
ingenious
to
their
owne
torment
are
like
the
boulter
that
lets
out
the
flowre
and
keepes
the
bran
;
they
keepe
disgraces
and
misfortunes
in
their
thoughts
and
let
Gods
benefits
goe
out
of
their
minde
.
It
had
bin
better
for
them
to
resemble
the
rying
seeve
that
lets
out
ill
seedes
and
keepes
the
good
corne
,
taking
off
their
thoughts
from
that
which
is
troublesome
in
every
accident
of
their
life
(
unlesse
it
be
to
remedy
it
)
&
setting
their
mind
upon
that
hath
which
may
yeeld
profit
or
comfort
.
Thus
he
that
received
some
offence
in
company
by
his
indiscretion
,
in
stead
of
making
that
offense
an
occasion
of
quarrel
must
make
it
a
corrective
of
his
rashnes
.
He
that
is
confined
within
the
limits
of
a
house
and
garden
,
instead
of
grieving
that
he
hath
not
the
liberty
of
the
street
,
must
rejoyce
that
he
hath
the
liberty
of
a
walke
.
And
how
many
crosses
come
upon
us
,
which
being
wisely
managed
would
bring
great
commodities
,
if
anger
troubling
our
judgement
did
not
make
us
forgoe
the
care
of
our
conveniency
to
attend
our
appetite
of
revenge
?
Could
wee
keepe
every
where
equality
and
serenity
of
spirit
,
wee
might
scape
many
Adversities
,
or
make
them
more
tolerable
,
or
turne
them
to
our
advantage
.
All
afflictions
are
profitable
to
the
wise
and
godly
.
Even
when
all
is
lost
for
the
temporal
,
there
wants
never
matter
for
the
principall
Advantage
which
is
the
spiritual
.
There
wee
learne
to
know
the
perversity
and
inconstancy
of
the
world
and
the
vanity
of
life
,
that
wee
may
not
repose
our
trust
and
bend
our
affection
upon
it
.
Since
a
curse
is
pronounced
to
the
man
that
trusteth
in
man
,
and
to
him
that
trusteth
in
his
riches
the
way
to
the
kingdome
of
heaven
is
as
impassable
as
the
going
of
a
cable
through
a
niedles
eye
,
and
,
we
notwithstanding
these
divine
warnings
are
so
prone
to
trust
and
love
the
world
,
God
therefore
in
his
wisedome
and
mercy
suffers
that
unsound
reed
,
which
wee
leane
upon
,
to
breake
in
our
hand
,
and
our
love
of
the
world
to
be
payd
with
its
hatred
,
that
wee
may
learne
to
settle
our
confidence
and
love
in
a
better
place
.
Hereby
also
a
man
comes
to
know
his
sin
and
Gods
Justice
.
Though
we
be
prone
to
attribute
the
good
and
evill
that
comes
to
us
unto
second
causes
,
there
is
such
an
affinity
betweene
sin
and
punishment
,
that
even
in
the
most
obdurate
hearts
affliction
brings
sin
to
mind
,
and
gives
remorse
to
the
conscience
;
But
in
godly
soules
,
that
remorse
is
salutary
.
David
having
sayd
to
God
,
Psal.
32.5
.
Day
and
night
thy
hand
was
heavy
upon
me
,
my
moisture
is
turned
into
the
drought
of
summer
,
addeth
,
I
acknowledged
my
sin
unto
thee
&
mine
iniquity
have
I
not
hid
;
I
said
I
will
confesse
my
transgressions
,
and
thou
forgavest
the
iniquity
of
my
sin
.
And
whereas
the
appetite
will
run
wilde
,
when
prosperity
opens
the
broad
gate
of
licentiousnesse
,
Adversity
comming
upon
that
,
holds
a
short
hand
upon
the
appetite
,
and
awakes
piety
and
wisedome
.
David
speakes
of
this
experimentally
.
Psal.
119.67
.
Before
I
was
afflicted
I
went
astray
,
but
now
have
I
kept
thy
word
.
ver.
71.
It
is
good
for
me
that
I
have
bin
afflicted
that
I
might
learne
thy
statutes
.
Prosperity
is
an
evill
counsellour
,
and
all
her
adresses
are
to
the
appetite
;
but
Adversity
crossing
the
appetite
,
calls
upon
the
judgement
.
Repentance
and
Faith
are
seldome
set
on
work
by
prosperity
;
but
Adversity
raiseth
our
hearts
to
God
,
and
the
feare
of
danger
makes
us
flee
to
his
Sanctuary
.
A
wise
godly
man
will
manage
affliction
for
that
end
,
not
contenting
himselfe
with
the
first
pious
motions
suggested
by
feare
and
sorrow
;
He
will
husband
that
accidentall
heat
of
distresse
to
warme
his
zeale
,
and
having
sought
God
out
of
necessity
,
he
will
seeke
him
out
of
love
.
The
unkind
entertainement
he
findes
in
the
world
will
helpe
him
to
take
off
his
affection
from
it
,
and
transport
his
heart
where
his
treasure
is
.
Acknowledging
Adversity
to
be
the
wages
of
sin
,
he
will
learne
to
walk
before
God
in
feare
,
and
from
the
feare
of
his
judgements
he
will
rise
to
the
feare
of
his
holiness
,
esteeming
that
the
greatest
Adversity
,
not
to
beare
his
heavy
plagues
,
but
to
transgress
his
holy
will
.
This
filial
feare
of
God
is
the
way
to
prevent
or
avert
many
afflictions
;
for
they
that
humble
themselves
in
prosperity
need
not
to
be
humbled
by
Adversity
.
Many
times
the
repentance
of
the
sinner
hath
wrested
the
destroying
sword
out
of
Gods
hand
:
Many
times
when
good
men
have
bin
beset
on
all
sides
,
the
feare
of
God
hath
opened
them
a
gate
to
go
out
;
for
he
that
feareth
God
shall
come
forth
of
all
.
Ecces
.
7.18
.
Many
are
the
afflictions
of
the
righteous
,
but
the
Lord
delivereth
him
out
of
them
all
:
he
keepeth
all
his
bones
,
not
one
of
them
is
broken
.
Psal.
34.19
.
Many
are
the
afflictions
of
the
righteous
,
because
God
formeth
him
to
patience
and
perfecteth
his
faith
by
long
exercise
,
which
endeth
in
comfort
;
as
he
wrestled
with
Jacob
a
whole
night
,
and
blest
him
in
the
morning
.
He
deales
otherwise
with
the
wicked
,
for
he
lets
them
thrive
a
while
,
but
when
he
takes
them
in
hand
with
his
justice
he
destroyeth
them
utterly
.
Psal.
92.7
.
When
the
wicked
spring
as
the
grass
,
and
when
all
the
workers
of
iniquity
do
flourish
,
it
is
that
they
shal
be
destroyed
for
ever
.
God
exercised
his
people
of
Israel
with
diverse
trials
for
forty
yeares
in
the
wilderness
,
but
he
extermined
the
Cananites
suddenly
.
God
forbid
we
should
be
of
those
to
whom
he
gives
but
one
blow
.
Rather
let
him
wrestle
with
us
a
long
time
with
his
fatherly
hand
,
which
with
the
tryall
brings
strength
to
them
that
are
tryed
,
and
gives
them
the
crowne
in
the
end
of
the
combar
.
Here
is
the
patience
and
the
faith
of
Saints
.
Our
very
nature
ought
to
acquaint
us
with
adversity
:
For
suffering
is
the
naturall
condition
of
men
.
Job
.
7.1
.
Is
there
not
a
warfarre
appointed
to
man
upon
earth
?
To
be
cast
downe
with
sorrow
for
the
adversities
incident
unto
mans
life
sheweth
ignorance
of
our
condition
.
The
way
not
to
be
surprised
with
any
thing
is
to
be
prepared
for
all
;
and
to
think
that
the
evill
which
happens
to
one
man
may
happen
to
any
other
,
since
all
are
men
alike
.
As
at
dice
whosoever
playeth
is
subject
to
all
the
casts
of
the
dice
;
he
that
is
engaged
in
the
game
of
life
is
subject
to
all
the
events
incident
to
the
living
,
and
must
be
prepared
for
them
.
But
because
it
is
not
fortune
but
providence
that
disposeth
of
the
accidents
of
life
,
the
greater
is
our
obligation
to
beare
good
&
evill
accidents
with
a
holy
equanimity
,
because
all
that
happens
to
us
is
unavoidable
,
as
ordained
by
a
fatal
and
eternal
law
.
Upon
that
wee
must
conceive
as
well
as
wee
can
that
humane
events
and
several
personal
interesses
are
so
interwoven
by
that
high
providence
,
that
they
have
a
mutual
dependance
among
themselves
;
and
their
meetings
,
which
in
our
regard
are
casual
,
are
twice
necessary
in
regard
of
God
,
both
because
they
are
decreed
in
his
counsell
,
and
because
they
are
requisite
for
the
execution
of
many
things
.
To
which
if
wee
adde
,
that
God
all-wise
and
all-good
doeth
nothing
&
permitteth
nothing
but
for
a
good
end
,
wee
cannot
reasonably
complaine
of
any
crosse
befalling
us
,
though
wee
had
not
deserved
it
:
For
wee
must
consider
ourselves
,
as
pieces
of
the
universe
,
and
engeenes
which
that
great
workman
sets
on
going
for
the
execution
of
his
ends
,
which
being
all
good
,
all
meanes
also
tending
to
them
are
good
in
that
regard
.
Our
crosses
then
being
determined
and
directed
to
some
good
by
the
good
hand
of
God
(
which
wee
must
firmely
beleeve
)
we
must
also
beleeve
them
to
be
good
,
because
they
serve
for
Gods
end
which
is
alwayes
good
.
So
not
onely
wee
must
beare
them
with
patience
,
but
receive
them
with
content
,
yea
with
thankes
;
rejoycing
,
as
happy
,
that
even
in
suffering
wee
are
instruments
in
the
good
hand
of
God
,
to
doe
his
work
and
advance
his
glory
;
which
many
times
we
see
not
,
but
he
seeth
it
,
and
that
must
silence
and
content
us
.
Being
thus
disposed
,
this
advantage
we
have
above
many
of
the
wheeles
and
weights
of
that
great
machine
of
Providence
,
that
whereas
some
of
them
have
no
will
,
some
an
ill
will
,
our
will
is
acting
with
Gods
will
,
and
our
love
to
him
boweth
our
self love
to
his
pleasure
,
so
that
for
his
glories
sake
(
into
which
all
things
end
)
our
afflictions
appeare
good
unto
us
;
and
so
they
are
indeed
,
since
by
them
God
is
glorified
.
Events
being
thus
chained
up
and
interlaced
together
,
it
is
a
great
injustice
against
God
and
the
order
by
him
settled
in
the
universe
,
to
grudge
at
any
thing
that
happens
to
us
,
as
though
wee
would
have
God
to
unweave
in
our
behalfe
the
web
of
his
providence
,
create
a
new
decree
,
and
make
a
new
counsel-booke
for
us
.
Let
us
goe
willingly
where
Gods
decree
leads
us
,
for
goe
wee
must
howsoever
;
Is
it
not
better
to
goe
streight
forward
where
God
will
have
us
to
goe
,
then
to
be
dragged
backwards
?
Indeed
there
is
no
need
of
a
high
reach
of
reason
to
perswade
a
man
to
bear
with
,
unavoydable
accidents
,
and
to
will
that
which
it
were
to
no
purpose
not
to
will
.
But
when
wee
consider
besides
that
it
is
the
will
of
God
,
if
wee
be
his
true
children
we
shall
will
cheerefully
what
he
wills
.
When
we
are
in
prosperity
there
is
no
praise
to
will
what
God
willes
,
for
then
God
willes
what
wee
will
.
But
that
is
pleasing
to
God
to
consent
to
his
will
when
he
smites
us
,
and
to
say
after
the
Lord
Jesus
,
the
patterne
of
all
perfection
.
Father
not
as
I
will
but
as
thou
wilt
.
That
resolution
brings
a
great
rest
and
a
great
perfection
to
the
soul
;
for
by
that
meanes
our
will
is
changed
into
Gods
will
.
The
way
to
have
all
our
will
is
to
will
nothing
but
what
God
wils
.
When
God
sends
us
affliction
,
thereby
He
gives
us
a
great
matter
to
glorifie
him
and
to
draw
a
blessing
upon
ourselves
;
For
whereas
unavoydable
Adversities
make
us
worse
when
we
pull
against
them
,
they
worke
in
us
a
peaceable
fruit
of
righteousnes
,
when
we
not
onely
beare
them
patiently
,
but
receive
them
joyfully
as
comming
from
God
.
I
verily
beleeve
that
God
beholds
nothing
from
heaven
that
pleaseth
him
more
then
a
will
so
subjected
and
united
to
His
,
that
in
the
midst
of
afflictions
he
finds
Gods
will
good
,
pleasant
,
and
perfect
;
and
saith
,
Gods
will
bed
one
,
He
is
all
good
and
all
wise
.
And
since
he
is
as
absolute
and
irresistible
in
his
power
as
he
is
good
and
wise
in
his
will
,
it
would
be
as
foolish
a
part
for
me
to
hope
to
overcome
it
,
as
impious
to
offer
to
contradict
it
.
This
is
the
principal
counsel
against
all
Adversity
,
yea
the
onely
,
for
we
should
need
no
other
,
if
we
were
come
so
far
as
to
have
no
will
but
Gods
will
.
But
to
that
high
counsel
many
inferiour
counsels
are
subservient
.
Such
is
this
:
When
God
sends
us
adversity
,
that
we
may
not
thinke
it
strange
to
be
so
used
,
let
us
compare
ourselves
with
so
many
others
that
are
in
a
worse
case
.
If
we
be
prisoners
in
ourowne
Country
,
let
us
remember
so
many
Christians
that
are
captives
of
the
Turkes
and
Moores
.
Have
we
suffered
some
losse
in
our
estates
?
we
need
not
goe
farre
from
home
to
see
whole
nations
driven
out
of
their
antient
possessions
,
shut
out
of
their
Country
,
and
reduced
to
mendicity
.
Are
you
lame
of
a
legge
?
Looke
upon
your
neighbour
that
hath
lost
both
his
legges
by
a
cannonshot
.
Thus
the
evils
of
others
will
be
lenitives
to
yours
.
It
is
a
wholesome
counsell
to
be
more
carefull
to
keepe
a
reckoning
of
the
goods
that
remaine
with
us
then
of
those
we
have
lost
.
He
that
hath
lost
his
land
,
must
thank
God
that
he
hath
kept
his
health
.
He
that
hath
lost
health
and
temporall
goods
,
must
thank
God
that
none
can
take
from
him
the
eternall
goods
.
And
whosoever
hath
lesse
then
he
desireth
must
acknowledge
that
he
hath
more
then
he
deserveth
.
It
is
the
way
to
keepe
ourselves
in
humility
before
God
and
men
,
and
in
tranquillity
at
home
,
and
turne
murmuring
into
thanksgiving
.
And
whereas
the
remembrance
of
dead
friends
and
lost
goods
fill
us
with
sorrow
,
it
ought
to
fill
us
with
joy
.
If
the
possession
of
them
was
pleasant
why
should
the
remembrance
be
sad
?
Why
should
wee
entertaine
more
sadness
because
we
lost
them
,
then
joy
because
we
had
them
?
it
is
the
ordinary
unthankfulnes
of
the
world
to
reckon
all
the
goods
of
the
time
past
for
nothing
.
At
the
least
affliction
a
long
course
of
precedent
prosperity
is
lost
and
forgotten
;
like
a
cleare
streame
falling
into
a
sink
,
and
losing
its
pureness
in
ordure
.
Let
us
thank
God
for
all
the
good
dayes
of
our
life
,
so
may
me
make
present
ill
dayes
good
by
the
remembrance
of
good
dayes
past
,
and
obtaine
of
God
new
matter
of
thanksgiving
.
We
must
use
the
world
as
a
feast
,
using
soberly
and
cheerefully
the
fare
that
is
before
us
,
and
when
it
is
taken
away
,
We
must
rise
and
give
thankes
.
We
may
justly
be
taxed
as
greedy
ghests
unthankfull
to
the
master
of
the
feast
,
that
hath
so
liberally
feasted
us
,
if
we
Grudge
when
he
calls
to
take
away
,
instead
of
Thanking
him
for
his
good
cheere
.
As
he
is
our
magnificent
Inviter
he
is
our
wise
Physitian
.
Sometimes
he
sets
his
good
plenty
before
us
,
sometimes
he
keepes
us
to
short
dyet
:
Let
us
receive
both
with
an
equall
and
thankfull
mind
.
All
his
dealing
with
us
is
wisedome
and
bounty
.
Here
let
us
remember
this
Maxime
which
I
layd
before
as
a
maine
ground
of
our
tranquillity
,
that
the
things
which
we
lose
are
none
of
ours
,
else
we
could
not
have
lost
them
.
We
were
borne
naked
,
all
that
was
put
about
us
since
,
is
none
of
ours
.
Yea
all
that
was
borne
with
us
is
not
ours
,
Our
health
,
our
limbs
,
our
body
,
our
life
,
may
be
taken
away
from
us
by
others
.
We
must
not
then
reckon
them
as
ours
.
But
our
soul
which
cannot
be
taken
away
,
and
the
best
riches
of
our
mind
,
are
truly
ours
.
All
losses
and
paines
fall
onely
upon
the
least
part
of
ourselves
which
is
our
body
,
and
the
senses
and
passions
that
are
most
conjoyned
unto
it
,
if
we
may
call
that
a
part
of
man
,
without
which
a
man
is
whole
.
But
the
true
man
which
is
the
soul
is
out
of
the
worlds
reach
,
and
with
it
all
the
Christian
vertues
.
For
which
reason
our
Saviour
bids
us
not
to
feare
them
that
can
kill
the
body
and
cannot
kill
the
soul
.
To
be
much
cast
downe
with
temporall
losses
shewes
emptiness
of
spirituall
riches
;
&
to
be
very
impatient
of
the
incommodities
of
the
body
shewes
that
one
hath
more
commerce
with
the
body
then
with
themind
,
else
a
man
might
find
matter
enough
of
joy
in
the
soul
to
conterpoyse
worldly
losses
and
bodily
paines
.
As
a
body
that
hath
the
noble
parts
sound
will
easily
inure
it selfe
to
beare
cold
and
heat
,
and
all
the
injuries
of
the
aire
;
Likewise
,
he
that
hath
a
sound
soul
,
and
is
strong
within
in
faith
,
integrity
,
divine
love
,
and
right
reason
,
wherein
the
true
health
of
the
soul
consisteth
,
will
easily
beare
with
all
Adversities
;
and
retiring
within
himselfe
when
he
is
assaulted
without
,
he
will
take
care
before
all
things
that
it
may
be
well
with
his
inside
,
and
that
nothing
there
,
be
put
out
of
order
by
the
disorders
without
.
That
serene
state
of
the
soul
is
the
fittest
for
the
vertue
of
prudence
and
the
exercise
of
it
in
Adversity
.
For
to
get
out
of
the
difficulties
of
life
wee
must
maintaine
our
judgement
free
and
our
conscience
sound
:
And
if
the
Adversity
be
of
such
a
nature
that
it
be
past
the
helpe
of
prudence
(
such
as
are
sharpe
&
incurable
paines
;
)
yet
there
is
none
but
may
be
eased
by
reason
,
faith
,
and
the
comforts
of
Gods
love
.
For
what
?
Life
is
short
,
no
evil
is
very
great
when
it
hath
an
end
,
No
bodily
paine
can
last
longer
then
our
bodies
,
and
no
Adversity
of
Gods
children
either
of
body
or
spirit
can
continue
longer
then
life
.
But
the
inward
assurances
of
our
peace
with
God
,
and
the
sweet
entertainment
of
his
love
to
us
,
and
ours
to
him
,
are
earnests
and
beginnings
of
a
felicity
without
end
.
By
them
the
soule
shut
up
in
this
prison
of
flesh
looks
out
with
her
head
forth
,
ready
to
flye
away
.
She
riseth
againe
with
Christ
in
this
very
world
by
a
lively
hope
.
Col.
3.1
.
She
seekes
those
things
that
are
above
,
where
Christ
is
sitting
in
the
glory
of
his
father
.
She
is
in
heaven
already
,
and
hath
onely
the
body
upon
earth
.
To
this
the
afflictions
of
our
body
contribute
much
.
2.
Cor.
4.17
.
For
our
light
affliction
which
is
but
for
a
moment
,
worketh
for
us
a
farre
more
exceeding
and
eternal
weight
of
glory
.
While
wee
looke
not
at
the
things
which
are
seene
but
at
the
things
which
are
not
seene
;
for
the
things
which
are
seene
are
temporal
,
but
the
things
which
are
not
seene
are
eternal
;
for
wee
know
that
if
our
earthly
house
of
this
tabernacle
were
dissolved
wee
have
a
building
of
God
,
an
house
not
made
with
hands
,
ternal
in
the
heavens
.
This
is
a
high
point
of
resolution
and
joy
in
afflictions
,
which
pagan
Philosophie
could
never
reach
,
to
beare
the
afflictions
of
this
life
cheerefully
,
out
of
hope
of
eternal
felicity
after
death
.
It
is
pittiful
to
behold
what
paine
these
old
Philosophers
tooke
to
arme
themselves
against
death
,
and
how
the
seeming
lofty
peace
wherewith
they
marcht
towards
death
is
like
that
of
a
starting
hors
blowing
and
pricking
up
his
eares
at
the
entry
of
a
dark
place
,
whereas
the
good
Christian
goeth
gently
to
it
,
with
simplicity
,
joy
,
and
considence
.
Why
?
the
Pagans
knew
not
whither
they
went
,
and
conceived
of
death
as
of
a
ghastly
darke
denne
;
but
the
right
Christian
seeth
his
way
,
and
thinking
of
death
,
saith
,
I
know
whom
I
have
beleeved
.
He
gives
thankes
to
the
father
who
hath
made
him
meet
to
be
partaker
of
the
inheritance
of
the
Saints
in
light
:
His
desire
is
to
depart
and
to
be
with
Christ
,
remembring
that
Christ
went
before
,
and
sayd
to
all
his
disciples
,
both
present
and
to
come
,
when
he
went
up
to
heaven
,
I
goe
to
prepare
a
place
for
you
.
So
whereas
pagan
Philosophy
seekes
comforts
against
death
,
Christian
Philosophy
presenteth
death
,
as
a
comfort
.
Fellons
condemned
to
the
gallowes
heare
not
with
so
much
joy
the
grace
and
pardon
that
giveth
them
life
,
as
good
Christians
heare
the
glad
tidings
of
their
approaching
death
;
for
death
is
a
grace
unto
them
,
since
it
opens
them
the
prison
doore
.
If
they
be
dangerously
sick
,
the
way
to
cheere
them
up
is
not
to
say
,
Be
of
good
heart
,
you
shall
recover
,
but
,
be
of
good
heart
,
you
must
dye
;
for
they
conceive
of
death
as
of
their
haven
of
salvation
after
a
stormy
voyage
.
That
hope
sweetens
all
their
Adversities
.
It
is
a
corke
that
keepes
up
their
spirits
above
the
most
raging
waves
,
not
suffering
it
to
sinke
under
any
sorrow
:
It
is
the
charme
of
all
cares
which
makes
the
Christian
to
say
when
he
loseth
his
earthly
goods
,
Now
I
am
unloaden
of
that
luggage
,
I
am
the
lighter
for
my
journey
to
the
Kingdome
of
heaven
,
and
there
I
have
my
true
goods
which
no
man
can
take
from
me
.
So
were
the
Hebrewes
disposed
,
that
received
with
joy
the
spoyling
of
their
goods
,
knowing
in
themselves
that
they
had
in
heaven
a
better
and
an
enduring
substance
.
Heb.
10.34
.
This
also
makes
the
Christian
disgest
injuries
,
and
contemne
contempt
,
saying
,
Earth
is
not
the
Country
where
am
I
to
expect
glory
,
I
shall
have
enough
in
heaven
shortly
.
I
am
little
concerned
in
the
Opinion
of
men
during
this
life
of
few
dayes
,
and
I
am
yet
lesse
concerned
in
that
they
shall
say
of
me
after
my
death
.
Of
all
sufferings
,
the
sufferings
for
righteousness
have
the
surest
comfort
,
Christ
saying
so
expresly
,
Matth.
5.10.12
.
Blessed
are
they
that
are
persecuted
for
righteousnesse
sake
,
for
theirs
is
the
Kingdome
of
God
.
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
heaven
.
Since
by
many
afflictions
we
must
enter
into
the
Kingdome
of
heaven
,
we
perceive
by
the
thornes
which
we
were
told
we
should
finde
in
the
way
,
that
we
are
in
the
right
;
Any
way
is
pleasant
that
leads
us
to
salvation
.
Finally
this
heavenly
hope
abates
the
tediousnesse
of
sickness
,
and
the
chagreene
of
old
age
.
For
the
godly
soul
finding
her
house
of
flesh
ready
to
fall
,
prepareth
herself
with
joy
to
come
out
at
the
breach
;
and
finding
the
race
of
this
life
neere
done
,
stretcheth
herselfe
towards
the
prize
,
which
the
great
Saviour
holds
her
up
,
from
heaven
.
Thus
faith
is
found
to
be
the
most
sublime
Philosophy
,
for
it
takes
off
the
heart
from
things
transitory
,
and
raiseth
it
up
to
the
eternall
.
It
is
the
chiefe
valour
,
for
it
is
victor
over
dolour
,
and
armeth
the
weake
with
invincible
strength
.
It
makes
the
Christian
to
walke
in
the
midst
of
calamities
with
a
resolute
and
undanted
march
,
and
to
grow
familiar
with
death
,
finding
in
the
principall
subject
of
humane
feares
the
great
subject
of
his
confidence
and
joy
,
and
in
the
cross
a
ladder
to
glory
.
OF
PEACE
AND
CONTENTMENT
OF
MIND
.
FIFTH
BOOK
.
Of
Peace
in
Society
.
CHAPTER
.
I.
Of
Concord
with
all
men
,
and
of
Meeknesse
OUr
first
Book
hath
bin
imployed
about
the
Peace
of
man
with
God
,
The
three
following
about
the
peace
of
man
with
himselfe
.
To
confirme
himselfe
in
these
,
his
next
care
must
be
to
have
peace
with
his
owne
kind
.
For
in
vaine
should
we
hope
to
keepe
peace
with
God
and
our
owne
selves
,
if
we
live
in
wilfull
discord
with
our
neighbours
;
these
are
things
altogether
inconsistent
.
If
a
man
say
,
I
love
God
and
hateth
his
brother
,
he
is
a
lyar
;
for
he
that
loveth
not
his
brother
whom
he
hath
seene
,
how
can
he
love
God
whom
he
hath
not
seene
?
and
if
a
man
be
at
odds
with
God
and
his
brother
,
how
can
he
have
peace
at
home
?
We
are
commanded
to
follow
peace
with
all
men
.
Heb.
12.14
.
Which
because
it
is
more
easy
to
follow
then
to
obtaines
the
Apostle
St.
Paul
prepares
us
to
meet
with
opposition
by
these
termes
,
If
it
be
possible
,
as
much
as
lyeth
in
you
,
live
peaceably
with
all
men
.
Rom.
12.18
.
Now
what
lyeth
in
us
(
with
Gods
assisting
grace
)
to
live
peaceably
with
all
men
,
is
exprest
in
two
counsels
in
the
words
next
before
,
The
first
is
to
recompense
no
man
evill
for
evill
.
It
is
impossible
to
go
through
the
croud
of
the
world
and
not
to
be
thrust
.
Fooles
returne
the
like
and
thrust
againe
,
and
thrusting
brings
striking
;
The
wise
passe
quiet
and
unconcerned
.
As
we
must
beare
one
with
another
for
Gods
sake
that
commands
it
,
we
must
do
it
for
our
own
sake
to
keep
tranquillity
of
mind
;
the
losse
whereof
cannot
be
recompenced
by
any
satisfaction
of
revenge
,
if
revenge
ever
brought
any
.
Most
part
of
injuries
consisting
in
opinion
the
remedy
consisteth
in
the
same
.
They
hurt
not
him
that
resents
them
not
.
Injuriarum
remedium
est
oblivio
.
But
if
the
injury
bee
such
that
we
must
needs
resent
it
,
Pardoning
is
the
best
resenting
,
and
the
honorablest
revenge
of
all
is
,
To
recompence
good
for
evill
.
The
other
counsell
is
,
Provide
things
honest
in
the
sight
of
all
men
.
For
whether
we
live
with
good
or
bad
men
,
which
are
the
greater
number
,
it
were
impossible
for
us
to
compasse
all
our
designes
if
they
were
layd
open
in
the
sight
of
all
men
,
they
must
be
so
honest
that
when
they
are
ripe
for
the
knowledge
of
all
men
we
need
not
be
ashamed
of
them
.
And
if
in
the
following
of
honest
and
beneficial
designes
we
meete
with
opposition
,
we
must
behave
ourselves
with
so
much
meekenes
that
we
make
it
appeare
that
we
seeke
not
our
advantage
by
the
ruine
of
others
,
and
together
with
so
much
vigour
that
none
be
encouraged
by
our
pusillanimity
to
crosse
us
.
There
is
no
harder
taske
then
to
keepe
ourselves
free
from
dissention
in
this
age
;
which
may
be
called
the
reigne
of
discord
.
Here
then
wee
must
bestow
the
greater
care
to
keep
tranquillity
in
our
conversation
,
and
more
in
our
minde
.
As
for
publique
quarrels
,
a
wise
man
will
wedde
himselfe
to
no
party
with
eagernes
;
and
if
it
be
possible
,
he
will
looke
upon
the
game
,
and
himselfe
neither
play
nor
bet
.
He
will
leave
the
zeale
of
State
to
them
that
hold
themselves
unworthy
to
be
exempted
from
common
distresses
.
He
will
remember
that
he
is
a
citizen
of
a
better
countrey
then
that
where
he
was
borne
.
Who
so
takes
a
great
interesse
in
publique
affaires
,
sheweth
thereby
that
he
hath
a
great
love
to
the
world
,
and
esteemes
it
more
then
it
is
worth
;
for
we
may
be
sure
that
,
which
party
soever
prevaile
,
fooles
will
prevaile
,
for
such
are
all
men
,
and
in
the
commotion
of
a
State
,
as
of
a
muddy
river
,
the
mire
and
foame
will
alwayes
be
the
uppermost
.
If
it
be
past
our
power
to
part
them
,
let
them
fight
it
out
,
and
let
our
part
be
to
looke
with
judgement
and
compassion
how
the
vials
of
Gods
wrath
are
powred
first
upon
the
minds
of
men
to
confound
them
with
a
fierce
and
blind
impetuosity
,
whereby
they
runne
and
prey
one
upon
another
,
&
next
upon
Empires
&
states
to
turne
them
upside
downe
.
Of
which
an
image
is
represented
in
the
sixteenth
Chapter
of
the
Revelation
where
a
viall
is
powred
upon
the
Sunne
whereby
he
is
made
hot
and
scorching
beyond
measure
,
and
presently
another
vial
is
powred
upon
the
seat
of
the
Beast
,
wherewith
his
kingdome
is
filled
with
darknes
,
and
infested
with
sore
and
smarting
plagues
.
For
a
mans
spirit
is
within
him
that
which
the
Sunne
is
in
the
world
.
When
the
spirits
of
a
people
are
kindled
with
a
malignant
heate
,
a
darke
confusion
of
the
State
and
the
miseries
of
the
particular
members
of
it
will
follow
.
That
man
is
blessed
who
in
such
an
epidemical
turbulent
heat
,
keepes
the
meekenes
and
serenity
of
his
mind
.
And
although
it
be
hardly
possible
for
him
not
to
be
carried
away
by
the
streame
of
that
party
where
his
private
interesses
happen
to
be
engaged
,
yet
he
keeps
his
soul
free
,
heavenly
,
peaceable
charitable
to
his
greatest
enemies
,
and
praying
for
them
that
persecute
him
.
In
all
times
and
places
a
wise
Christian
will
abhorre
warre
.
It
is
the
very
empire
of
the
Devill
;
and
in
nothing
so
much
doth
he
shew
himselfe
the
Prince
of
this
world
.
It
is
the
discipline
of
robbery
and
murder
.
It
is
the
deep
gulfe
of
all
misery
.
It
is
the
sinck
of
all
wickednesse
and
vilany
.
Yet
the
best
men
are
often
engaged
in
it
even
out
of
conscience
&
duty
,
for
every
one
oweth
his
life
to
the
defence
of
his
Country
.
But
for
one
to
love
the
trade
of
Manbutcher
,
and
delight
in
the
hunting
of
man
his
owne
kind
,
as
others
do
in
the
hunting
of
the
wolfe
or
wild
boare
,
is
an
unnaturall
barbarousnesse
,
not
valour
.
Who
so
will
keep
the
integrity
and
serenity
of
his
conscience
,
and
hopeth
for
the
salvation
of
his
soul
,
must
keep
himselfe
free
from
that
inhumane
inclination
,
the
true
image
of
Satan
,
who
was
a
murtherer
from
the
beginning
.
Gods
children
are
children
of
peace
,
which
they
entertaine
in
their
mind
and
advance
by
their
prayers
and
counsels
.
There
is
another
warre
in
the
midst
of
peace
,
little
better
then
that
where
the
quarrell
is
decided
by
the
sword
,
the
warre
of
lawsuites
,
the
discipline
of
cutting
mens
throats
with
a
pen.
There
robbery
is
committed
by
the
due
forms
of
law
,
there
men
are
flayed
alive
for
others
to
cloath
themselves
with
their
skin
.
There
the
profession
of
giving
to
every
man
his
owne
,
is
turned
by
the
professours
into
an
invention
to
make
every
mans
goods
their
owne
.
The
contentions
infinite
in
number
and
length
,
and
the
devouring
trade
of
law
tricks
,
is
the
great
plague
of
these
Westerne
Provinces
of
Europe
,
and
the
greate
shame
of
Christendome
while
the
Mahumetan
Moores
,
our
neighbours
,
dispatch
suites
in
an
hour
,
without
appeale
or
writ
of
errour
.
He
that
knowes
how
to
value
that
precious
peace
with
God
and
himselfe
,
and
desires
to
keep
it
,
will
endure
great
extremities
before
he
try
that
remedy
worse
then
most
sicknesses
;
following
St.
Pauls
lesson
,
1
Cor.
6.
There
is
utterly
a
fault
among
you
because
ye
go
to
law
one
with
another
.
Why
do
you
not
rather
take
wrong
?
Why
do
you
not
rather
suffer
your selves
to
be
defrauded
?
And
if
he
be
yet
to
chose
his
civill
profession
,
he
shall
do
wisely
not
to
betake
himselfe
to
those
professions
that
live
by
the
contentiousnesse
of
others
.
But
if
he
find
himselfe
necessarily
engaged
in
the
practise
of
Law
,
he
must
behave
himself
in
it
as
a
child
of
peace
,
sewing
up
againe
,
as
much
as
in
him
lyeth
,
what
others
have
rent
;
like
good
Princes
which
never
draw
their
swords
but
to
have
peace
.
Look
upon
that
tumultuous
clamorous
,
&
mischievous
bustle
,
&
then
account
it
no
small
happinesse
to
live
far
from
an
aire
so
contrary
to
the
tranquillity
of
mind
,
and
the
integrity
and
serenity
of
conscience
.
There
are
other
dissensions
without
law
,
and
many
times
without
conscience
,
which
begin
in
envy
,
suspicions
,
credulity
to
reports
,
&
in
words
ill
intended
or
ill
taken
,
proceeding
from
words
to
blowes
and
many
times
ending
in
destruction
.
The
worst
effect
is
within
,
the
breach
of
the
inward
peace
with
God
in
a
mans
selfe
,
and
the
inbittering
of
the
spirit
,
both
of
the
offendor
and
the
offended
,
unlesse
he
be
of
a
very
milde
,
and
godly
,
and
Philosophical
temper
.
To
avoyd
those
troublesome
encounters
,
Solomons
precept
must
be
observed
.
Prov.
22.24
.
Make
no
friendship
with
an
angry
man
,
and
with
a
furious
man
thou
shalt
not
go
.
But
because
those
that
must
of
necessity
converse
with
many
cannot
pick
their
company
,
and
much
lesse
change
the
manners
of
those
with
whom
they
converse
,
they
must
so
govern
and
temper
their
owne
,
by
piety
and
judgement
,
as
never
to
give
a
just
provocation
to
any
.
Truly
there
is
no
fence
against
unreasonablenesse
;
and
proud
anger
will
be
offensive
though
unprovoked
.
Our
part
must
be
to
breake
such
mens
choller
with
patience
,
as
woolsacks
and
gabions
full
of
earth
are
set
before
the
battery
of
cannons
.
St
Pauls
precept
to
give
place
unto
wrath
,
Rom.
12.19
,
is
as
wise
as
it
is
holy
;
for
wrath
groweth
by
opposition
,
but
spends
it selfe
when
one
gives
it
place
.
If
you
be
fiercely
persued
by
a
serpent
,
do
but
step
aside
,
the
serpent
will
rush
straight
on
and
misse
you
.
And
if
you
be
set
upon
by
impetuous
choler
,
give
it
place
by
a
gentle
declination
,
it
will
passe-by
harmless
.
Or
if
you
receive
reall
injury
from
an
angry
man
,
expect
no
satisfaction
from
him
while
he
is
so
,
but
appeale
from
him
in
hot
blood
to
himselfe
in
cold
blood
.
Contentious
insolent
men
being
generally
persons
of
small
worth
,
it
is
a
sordid
and
unworthy
imployment
to
contend
with
them
:
For
as
friendship
makes
friends
equal
,
quarrells
workes
the
like
effect
.
If
we
contend
with
a
drunkard
or
a
loggerhead
,
we
make
him
our
fellow
.
Prov.
26.4
.
Answere
not
a
foole
according
to
his
folly
,
least
thou
also
be
like
unto
him
.
If
you
debate
with
a
foole
,
you
must
imitate
him
,
for
the
debate
obligeth
you
to
follow
him
in
all
his
extravagancies
.
That
contention
may
not
reach
us
,
we
must
stand
far
from
the
contentions
of
others
,
and
free
ourselves
of
that
popular
folly
to
run
and
croud
to
heare
unknowne
persons
that
are
at
high
words
,
and
be
presently
interessed
in
the
quarrell
,
as
when
two
dogs
are
fighting
,
all
the
dogs
of
the
street
will
run
to
them
,
and
take
parts
.
A
good
and
wise
man
will
seek
to
make
peace
where
possibility
invites
him
,
but
where
he
seeth
that
he
can
do
no
good
to
others
he
will
not
venture
to
do
harme
to
himselfe
.
Mediations
unlesse
they
have
a
great
measure
of
goodness
and
discretion
,
make
the
differences
wider
and
beare
the
blow
on
both
sides
.
To
that
end
a
wiseman
will
be
none
of
the
forwardest
to
give
his
judgement
of
every
thing
,
and
none
of
the
affirmative
and
great
disputants
,
that
will
set
forth
all
their
opinions
,
and
evince
them
by
strength
of
argument
:
but
he
will
be
swift
to
heare
,
slow
to
speake
,
slow
to
wrath
,
as
St.
James
commandeth
Jam.
1.19
.
In
which
words
hee
giveth
a
character
of
a
wise
man
in
conversation
,
that
heares
all
,
makes
profit
of
all
,
determines
of
nothing
,
and
is
moved
at
nothing
.
And
whereas
there
is
in
all
men
good
and
bad
a
certaine
respect
of
truth
and
righteousnes
,
which
at
the
hearing
of
untruth
and
unrighteousnes
will
worke
a
sudden
aversion
in
the
minde
,
if
we
will
keepe
an
inoffensive
course
in
conversing
with
the
world
,
we
must
learne
to
silense
that
aversion
,
and
not
let
it
appeare
abroad
without
an
especiall
order
of
our
serious
judgement
,
accustoming
our
eyes
and
eares
and
countenance
to
an
unmoved
patience
,
not
thinking
ourselves
obliged
to
oppose
all
the
lyes
and
impertinencies
of
every
one
that
we
meete
with
,
but
onely
when
the
good
name
of
God
is
notoriously
blasphemed
.
We
ought
to
beare
in
mind
that
things
true
and
just
in
our
opinions
in
the
opinion
of
all
others
.
That
we
cannot
justly
claime
the
liberty
of
enjoying
our
opinions
unlesse
we
leave
the
same
liberty
to
others
.
That
our
minds
,
as
all
the
rest
of
mankinde
,
are
short-sighted
and
wrapt
up
in
errour
.
And
we
are
to
give
account
of
our
owne
,
not
of
other
mens
follies
.
For
one
to
beare
himselfe
as
the
repairer
of
all
wrongs
and
reformer
of
all
that
is
amisse
in
the
world
,
is
an
humour
that
hath
much
of
the
veine
of
old
romanses
.
Crafty
and
ambitious
dealers
have
often
got
strength
by
that
weakenes
of
vulgar
soules
,
yea
have
made
even
the
true
zeale
to
Gods
glory
tributary
to
their
ambition
.
Truly
for
so
high
a
subject
as
Gods
glory
our
reason
,
our
will
,
our
Passion
,
our
words
,
and
our
actions
must
be
set
on
worke
.
But
we
must
take
a
carefull
heed
of
mistaking
madnes
for
zeale
,
and
superstition
for
religion
.
Neither
must
we
think
that
for
such
good
ends
as
we
may
conceive
any
way
is
lawfull
;
there
being
nothing
more
cruel
and
pernicious
then
a
bastard
and
fanatical
zeale
.
It
is
the
plague
of
religion
,
the
ruine
of
the
State
,
and
undoing
of
human
society
.
Better
were
it
to
live
a
slave
in
the
chaines
of
Tunis
and
Tripoli
,
where
the
bodies
are
misused
without
violence
to
the
conscience
,
then
to
be
yoaked
to
the
tiresome
conversation
of
a
fierce
,
scrupulous
,
&
clamorous
bigot
,
that
will
be
at
peace
with
no
man
unlesse
every
one
beleeve
at
his
mode
,
though
himselfe
knoweth
not
what
he
beleeveth
;
and
alloweth
rest
neither
to
himself
or
to
others
.
Who
so
loveth
his
peace
will
keepe
himselfe
from
the
torture
of
such
an
odious
companion
,
and
will
be
yet
more
careful
to
keepe
his
minde
free
of
that
impetuous
weakenes
disguized
with
the
name
of
holy
zeale
and
wisedome
.
Iam.
3.15
.
That
wisedome
descendeth
not
from
above
,
but
is
earthly
,
sensual
,
devillish
;
For
where
envying
and
strife
is
,
there
is
confusion
and
every
evill
worke
.
But
the
wisedome
that
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
and
easy
to
be
intreated
,
full
of
mercy
and
good
fruits
,
without
partiality
and
without
hypocrisy
.
And
the
fruit
of
righteousnes
is
sowne
in
peace
of
them
that
love
peace
.
The
chiefe
way
to
keepe
peace
in
Society
,
is
meekenes
.
It
takes
up
quarrels
,
and
tyeth
againe
the
knot
of
love
when
it
happens
to
be
untyed
.
It
is
the
balsame
that
healeth
the
wounds
made
in
friendship
.
It
is
the
lenitive
of
injuries
.
It
is
the
preserver
of
peace
with
God
,
with
men
,
and
with
ourselves
.
Psal.
37.11
.
The
meeke
shall
inherite
the
earth
,
and
shall
delight
themselves
in
the
abundance
of
peace
.
There
is
a
bastard
meekenes
which
is
nothing
else
but
a
base
&
timorous
nature
,
whereby
a
man
yields
all
and
to
all
,
because
he
is
afraid
of
all
.
If
that
disposition
serveth
sometimes
to
prevent
discord
,
it
serveth
more
often
to
provoke
it
;
for
it
invites
contempt
,
and
gives
faire
play
to
insolence
.
It
is
farre
from
maintaining
peace
within
,
as
true
meekenes
doeth
;
for
it
keepes
the
mind
in
perpetual
feare
,
and
fills
it
with
diffidence
and
superstition
.
But
true
meekenes
is
a
compound
of
humility
,
charity
,
and
generosity
,
whereby
we
keepe
concord
with
our
neighbours
because
we
love
them
;
And
to
avoyd
quarrel
,
call
prudence
and
sometimes
disdaine
,
to
the
helpe
of
patience
;
letting
ill
words
goe
by
,
as
haile
clattering
over
our
roofe
,
and
after
a
noise
without
effect
,
falling
to
the
ground
,
and
melting
of
itselfe
.
A
meeke
generous
man
will
be
ingenious
to
devise
excuses
for
them
that
offend
him
:
alleadging
for
them
,
sometimes
the
age
,
sometimes
the
sexe
,
sometimes
the
sicknes
of
the
body
,
sometimes
that
of
the
minde
:
He
will
say
,
This
man
is
otherwise
discontented
;
affliction
makes
men
froward
,
he
deserves
rather
pitty
then
anger
:
That
other
man
hath
offended
me
unwittingly
,
or
he
was
ill
informed
;
If
he
layeth
a
false
imputation
upon
me
,
he
sheweth
that
he
knoweth
me
not
,
I
must
not
be
angry
with
a
man
for
mistaking
me
for
another
.
If
he
deale
unrighteously
with
me
,
I
must
consider
that
all
unrighteousnes
proceeds
of
errour
;
He
hath
more
need
to
be
taught
then
punisht
;
I
must
not
hate
a
man
because
he
is
out
of
his
way
:
In
the
offence
done
to
me
God
is
offended
first
,
God
then
must
first
ressent
it
;
Vengeance
is
Gods
not
mine
.
If
he
that
offendeth
me
is
one
of
Gods
children
he
is
beloved
of
him
,
and
I
must
not
hate
him
whom
God
loveth
.
If
he
be
wicked
and
will
never
repent
of
his
wickednes
,
I
need
not
procure
him
evill
,
God
is
his
enemy
,
and
will
be
sure
to
make
him
eternally
miserable
:
But
because
,
for
any
thing
I
know
,
he
may
repent
and
be
reconciled
with
God
,
which
I
must
wish
and
hope
for
,
I
must
not
be
enemy
to
him
that
may
be
Gods
friend
eternally
;
He
and
I
were
best
to
be
friends
on
earth
least
we
never
meete
in
heaven
.
As
in
wrestling
,
so
in
injuries
,
that
man
is
the
strongest
who
is
lesse
moved
.
The
best
victory
over
an
enemy
is
to
make
him
our
friend
.
It
is
double
victory
;
for
so
a
man
overcometh
both
his
adversary
and
himselfe
.
CHAP.
II.
Of
brotherly
Charity
,
and
of
Friendship
.
TO
live
in
concord
with
our
neighbours
we
must
love
them
,
otherwise
all
our
compliance
and
dexterity
to
keepe
concord
will
be
but
dissimulation
,
and
though
it
get
us
peace
abroad
it
will
not
give
us
peace
within
.
My
little
children
;
saith
St.
John
let
us
not
love
in
word
,
neither
in
tongue
,
but
indeed
and
in
truth
.
1.
Ioh.
3.18
.
Then
he
addeth
that
hereby
wee
know
that
wee
are
of
the
truth
,
and
assure
our
hearts
before
God
.
A
text
,
shewing
that
charity
to
our
neighbours
fills
the
minde
with
saith
,
peace
,
and
assurance
:
a
doctrine
,
justified
by
the
experience
of
meek
and
charitable
soules
.
The
same
charity
that
unites
us
with
Christ
as
our
head
,
unites
us
also
with
our
neighbours
as
his
members
,
or
at
least
as
his
creatures
that
beare
his
image
:
In
the
one
or
the
other
of
these
relations
we
must
love
all
men
for
Gods
sake
,
and
render
to
them
all
possible
duties
of
humanity
.
To
the
practice
of
these
duties
we
are
more
especially
called
by
the
necessity
of
our
neighbours
,
and
by
their
vertue
.
Necessity
affords
us
a
perpetual
occasion
of
charity
.
Matth.
26.11
For
ye
have
the
poore
alwayes
with
you
,
saith
the
Lord
Jesus
.
Others
that
are
not
poore
in
estate
are
poore
in
counsel
,
or
health
,
or
friends
,
or
comfort
:
Let
every
body
give
of
that
he
hath
,
to
him
that
hath
not
,
and
he
sheweth
charity
to
the
rich
if
he
doe
him
good
expecting
no
reward
.
Workes
of
charity
doe
good
both
to
him
that
is
relieved
and
to
him
that
relieveth
.
But
he
that
doeth
good
,
gets
more
reliefe
by
it
then
he
to
whom
it
is
done
:
for
it
is
a
thing
more
happy
to
give
then
to
receive
,
Act.
20.35
.
saith
St
Paul
after
Christ
;
first
because
of
the
good
treasure
which
is
layd
up
thereby
for
the
future
,
Pro.
11.25
.
The
liberal
soul
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
also
himselfe
.
Giving
charitably
is
casting
a
seed
bringing
an
everlasting
harvest
.
It
is
sending
up
sweete
vapours
to
heaven
which
are
thickened
there
into
a
raine
of
blessings
to
showre
downe
upon
the
head
of
the
charitable
person
.
To
which
we
may
joine
the
great
and
present
content
accrewing
to
the
soule
in
the
very
act
of
giving
,
for
good
workes
give
a
ready
pay
to
the
doers
.
This
made
Solomon
to
say
The
merciful
man
doeth
good
to
his
owne
soul
,
Prov.
11.17
for
the
workes
of
mercy
give
a
great
joy
to
the
doer
.
And
he
that
gives
his
bread
to
the
poore
is
more
satisfied
with
it
then
he
that
eates
it
.
It
is
a
divine
felicity
to
doe
good
to
many
,
for
it
is
the
greatest
imitation
of
God
,
who
gives
to
all
and
is
never
weary
of
doing
good
.
Herein
onely
dignities
and
riches
are
good
,
that
they
enable
a
willing
mind
to
doe
much
good
.
As
the
necessity
of
our
neighbours
invites
us
to
charity
so
doth
their
Vertue
,
which
is
the
better
invitation
.
The
first
sort
of
Charity
,
which
regards
more
the
need
then
the
worth
of
the
person
,
is
humanity
and
mercy
;
that
which
regardeth
Vertue
is
friendship
,
or
at
least
a
beginning
of
it
.
Friendship
,
to
deserve
fully
that
name
,
must
be
reciprocall
,
the
parties
loving
one
another
dearely
because
they
deserve
it
,
and
because
they
see
the
graces
of
God
each
in
the
other
.
Friendship
that
regards
profit
and
pleasure
deserveth
not
that
name
since
it
is
neither
for
the
love
of
God
,
nor
for
the
love
of
the
person
that
such
a
Friendship
is
contracted
,
but
out
of
selfe-love
.
Friendship
cemented
by
Vertue
,
and
riveted
by
likeness
in
inclinations
,
manners
,
and
opininions
,
is
the
sweetest
of
all
human
things
.
For
besides
counsell
and
mutuall
help
,
and
the
delight
of
enterchanging
thoughts
and
discharging
cares
in
the
bosome
one
of
another
,
the
union
of
affections
,
and
the
assurance
to
be
beloved
of
the
beloved
person
,
is
a
content
not
to
be
exprest
;
&
there
is
something
heavenly
in
that
harmony
.
It
is
a
little
imitation
of
the
union
between
the
persons
of
the
Trinity
which
make
themselves
happy
by
their
mutuall
love
.
There
is
nothing
neither
in
heaven
nor
in
earth
that
giveth
content
but
friendship
.
Nothing
is
pleasant
without
it
.
And
if
I
were
asked
what
is
the
greatest
of
all
joyes
,
I
would
say
that
it
is
to
love
,
and
to
be
loved
againe
,
and
know
it
.
But
it
must
be
acknowledged
that
this
perfection
and
felicity
is
more
in
Idea
then
in
reality
among
men
,
and
we
must
go
higher
then
human
Society
,
to
find
it
.
For
whereas
it
is
hard
to
find
a
vertuous
man
in
the
world
,
it
is
harder
to
find
two
.
And
it
is
harder
yet
to
make
these
two
meet
in
opinions
,
in
inclinations
,
in
interesses
,
in
place
of
habitation
,
and
in
the
like
course
of
life
;
for
the
want
of
one
of
these
particulars
hinders
the
knitting
of
the
bond
of
friendship
,
or
makes
it
shortlived
,
or
abates
the
comfort
of
it
.
The
description
which
Pagan
Philosophy
forgeeth
of
perfect
friendship
is
a
fair
imagination
of
an
impossible
thing
;
They
require
two
friends
or
three
at
the
most
,
but
such
as
were
never
found
,
endowed
with
perfect
vertue
;
That
for
that
vertue
these
persons
love
one
another
,
without
any
other
obligation
or
collaterall
respect
.
That
these
perfect
soules
be
so
plunged
and
blended
one
within
another
that
they
can
not
owne
themselves
singled
and
asunder
.
That
they
be
but
one
soul
dwelling
in
severall
bodyes
.
That
a
friend
give
himselfe
so
absolutely
to
his
friend
that
he
live
no
more
but
for
him
,
yea
in
him
;
and
that
his
goods
,
as
himselfe
,
be
his
friends
,
whose
interesses
he
wholly
seekes
,
not
his
owne
.
I
wonder
that
among
Christian
Philosophers
none
hath
hitherto
observed
(
for
any
thing
I
know
)
what
it
was
that
bred
that
Idea
of
friendship
so
high
and
remote
from
the
nature
of
things
,
in
the
fancy
of
Pagan
Philosophers
,
which
yet
placed
vertue
and
felicity
in
living
according
to
Nature
;
&
why
they
have
so
universally
adored
that
chimera
which
is
found
no where
among
men
,
like
the
Athenians
that
had
set
up
an
Altar
to
the
unknowne
God
.
This
is
then
the
origine
and
ground
of
that
high
imagination
of
those
Pagans
.
They
had
found
by
searching
the
nature
of
man
,
that
nothing
can
make
him
happy
,
but
love
;
And
that
for
a
beatificall
love
a
man
hath
need
of
an
object
all
good
,
all
wise
,
and
all
perfect
;
so
perfectly
united
with
him
,
yea
so
totally
,
that
both
passe
the
one
into
the
other
and
make
a
mutuall
free
and
absolute
gift
of
themselves
.
But
the
poore
men
did
not
know
that
object
of
transcendent
goodness
,
onely
worthy
to
be
loved
with
all
the
heart
and
soul
:
and
if
some
of
them
acknowledged
God
to
be
the
Soveraine
good
,
they
beleeved
not
that
he
could
have
such
a
communication
with
man
that
both
might
enterchange
a
mutuall
gift
of
their
owne
selves
;
so
,
that
man
should
dwell
in
God
,
and
God
in
man
.
Thinking
not
then
that
there
might
be
a
contract
of
friendship
betweene
God
and
man
,
and
seeing
that
it
is
friendship
that
must
make
man
happy
,
they
forged
that
Idea
of
friendship
betweene
man
&
man
,
of
which
the
condition
of
man
is
not
capable
,
requiring
for
that
friendship
that
which
indeed
is
requisite
for
felicity
,
but
together
is
impossible
to
nature
.
For
so
farre
they
say
true
,
that
for
a
perfect
love
the
soul
of
a
friend
must
passe
into
his
friends
soul
.
But
that
being
improperly
and
hyperbolically
ascribed
to
love
betwen
men
,
is
true
and
reall
in
the
friendship
between
God
and
man
sanctified
,
especially
when
he
is
glorified
;
For
God
graceth
man
so
much
as
to
make
him
his
friend
,
and
to
call
him
so
,
I
have
called
you
my
friends
saith
Christ
to
his
Disciples
.
Joh.
15.15
.
And
in
that
friendship
there
is
such
a
strict
union
between
God
and
the
soul
,
that
thereby
the
soul
is
refunded
into
her
original
being
.
The
spirit
of
God
gets
into
mans
spirit
,
and
the
spirit
of
man
poures
it selfe
into
Gods
spirit
,
as
the
river
falls
into
the
Sea
and
the
Sea
floweth
into
the
river
;
Their
wills
become
one
,
their
interesses
one
,
the
glory
of
God
and
the
salvation
of
man
become
the
same
thing
;
Man
seeking
above
all
things
to
glorifie
God
glorifyeth
himselfe
,
and
is
advanced
by
debasing
himselfe
out
of
his
love
to
God
,
till
finally
seeing
God
,
and
being
seene
of
him
,
2.
Cor.
3.18
.
he
is
changed
into
the
same
image
,
and
made
partaker
of
the
divine
nature
.
2.
Pet.
1.4
.
When
the
Pagans
from
their
contemplations
upon
friendship
passe
to
examples
,
they
shew
how
remote
their
imaginations
are
from
the
nature
of
things
,
and
that
their
characters
of
friendship
are
fitter
to
be
lookt
on
than
copied
out
.
For
none
of
these
paires
of
friends
,
which
Antiquity
extolls
,
is
come
neere
those
compleat
Ideas
which
they
fancy
.
Most
of
them
that
would
strive
to
expresse
them
in
their
practice
have
made
themselves
miserable
,
and
their
friendship
a
bondage
.
Also
among
the
vertuous
examples
of
friendship
,
they
set
forth
vicious
presidents
;
as
that
of
Blosius
who
being
convented
before
the
Senate
about
the
sedition
of
Tiberius
Gracchus
,
whose
intimate
friend
he
was
,
and
asked
what
he
would
have
done
for
him
,
answered
that
he
would
have
done
any
thing
at
his
request
.
And
what
(
sayd
the
Judges
)
if
he
would
have
requested
thee
to
set
the
Temples
on
fire
,
wouldst
thou
have
done
it
?
I
know
,
replyed
he
,
that
Gracchus
would
never
have
had
such
a
will
,
but
if
he
had
desired
it
of
me
,
I
would
have
done
it
.
I
am
scandalized
to
see
that
answere
commended
by
Christian
writers
,
Montagne
and
Carron
.
Let
them
comment
upon
it
as
much
as
they
please
,
it
is
certaine
that
such
a
deference
to
a
friend's
will
,
is
the
highest
homage
that
the
creature
can
make
unto
the
Creatour
,
whose
will
is
the
onely
rule
of
righteousnesse
.
If
any
preferre
his
friends
will
before
the
observation
of
that
Soveraine
will
,
his
amity
is
enmity
against
God
,
and
becomes
a
plot
and
a
conspiracy
to
offend
him
.
These
old
characters
of
perfect
friendship
perswade
some
to
imitate
them
,
but
commonly
they
are
young
men
,
that
know
neither
how
to
choose
what
they
ought
to
love
,
nor
how
to
love
what
they
have
chosen
;
and
they
that
choose
a
friend
with
most
judgement
,
and
preserve
him
with
most
care
soone
find
that
human
nature
,
though
inricht
with
grace
,
affords
neither
the
perfect
objects
,
nor
the
firme
bond
,
nor
the
solid
content
of
Friendship
.
Yet
since
we
live
in
the
world
,
we
must
make
friends
in
it
,
and
leaving
heroique
characters
to
romances
,
content
ourselves
with
such
as
the
earth
beares
,
and
neighbourhood
presents
;
chusing
them
such
as
have
,
at
least
,
piety
,
honesty
,
and
ingenuity
;
matching
ourselves
with
our
equalls
,
or
rather
a
little
above
us
then
under
,
preserving
their
love
by
respect
and
good
offices
,
and
conversing
with
them
with
a
cheerfull
and
innocent
facility
But
seeing
that
a
great
affection
is
a
great
servitude
,
filling
the
minde
with
care
and
feare
,
he
that
loveth
his
owne
tranquillity
will
take
heed
how
he
engageth
himselfe
in
a
friendship
whose
value
doth
not
recompense
the
interesse
he
takes
in
it
,
and
will
not
suffer
his
affection
for
any
person
to
grow
to
the
losse
of
his
liberty
and
peace
of
mind
.
It
is
a
great
folly
for
one
to
make
himselfe
miserable
out
of
too
much
good
nature
,
and
to
lose
the
sweetness
of
friendship
by
a
perpetuall
carefulnesse
and
allarum
.
Good
things
become
evill
to
us
when
we
love
them
beyond
measure
.
There
is
but
one
friendship
where
we
may
love
without
any
measure
,
&
where
the
greatnesse
of
the
affection
brings
rest
&
serenity
to
the
soul
.
It
is
the
friendship
with
God
,
the
only
Good
perfect
and
worthy
of
all
our
love
,
who
being
so
great
yet
is
able
to
contract
friendship
with
us
that
are
so
little
.
If
we
have
the
grace
to
entertaine
that
friendship
,
which
fills
the
soul
with
joy
and
goodnesse
,
we
shall
easily
be
comforted
about
the
rarity
,
and
weakeness
,
yea
and
the
losse
of
humane
friendships
.
CHAP.
III.
Of
Gratefulnesse
.
I
Have
observed
two
duties
of
charity
,
which
contribute
much
to
the
Rest
and
content
of
the
soul
;
The
one
is
to
relieve
them
that
need
it
;
the
other
,
to
love
them
whose
vertue
deserves
it
.
These
two
duties
require
the
company
of
another
,
which
is
,
To
be
gratefull
to
them
of
whom
we
have
received
some
benefit
.
For
speaking
now
to
generous
soules
,
I
may
observe
that
nothing
lyeth
more
heavy
upon
their
heart
,
then
this
reproach
of
their
own
mind
,
that
they
have
not
sufficiently
shewed
their
gratefulness
unto
their
benefactor
.
Our
first
benefactor
is
God
,
for
to
him
we
owe
all
,
even
what
we
owe
to
men
.
We
owe
him
all
that
we
have
,
and
all
that
we
are
,
our
being
and
our
wellbeing
.
To
him
then
we
must
do
homage
for
all
;
and
our
life
being
well
sustained
by
a
continuall
influence
of
his
love
,
must
also
be
a
continuall
course
of
thankfulnesse
.
That
duty
we
must
tend
with
our
words
,
with
our
thoughts
,
with
our
actions
,
and
more
with
our
affections
.
But
because
the
creature
cannot
properly
give
any
thing
to
the
Creatour
,
because
all
is
his
,
who
gives
all
,
and
receiveth
of
none
but
himselfe
;
our
gratefullness
to
God
must
be
shewed
to
them
whom
he
hath
imployed
to
do
us
good
.
We
must
beginne
by
paying
debts
.
If
a
friend
hath
opened
his
purse
to
us
in
our
need
,
or
hath
helped
us
with
his
commodities
of
which
he
makes
profit
,
expecting
our
conveniency
to
pay
for
them
;
It
is
not
only
a
theft
to
be
slack
to
satisfie
,
it
is
ungratefulnes
,
which
is
farre
worse
;
for
the
plaine
theefe
abuseth
not
the
goodnes
of
his
friend
;
but
the
ungrateful
man
renders
evil
for
good
,
and
defraudeth
his
friend
because
he
had
pitty
on
him
.
One
may
doe
greater
and
more
profitable
kindnesses
then
lending
of
money
;
Yet
there
is
none
where
ungratefulnes
is
more
sensible
,
because
of
the
love
that
every
one
beares
to
his
money
,
and
the
trust
that
is
reposed
upon
it
as
the
staffe
of
life
:
Wherefore
conscience
and
generosity
must
sollicite
the
debtour
to
pay
,
and
be
stronger
then
bonds
and
compulsions
of
law
to
bring
him
to
his
duty
.
St
Paul
enjoines
us
to
owe
nothing
to
no
man
but
to
love
one
another
;
A
text
full
of
Philosophie
:
For
there
are
some
debts
which
we
must
not
owe
long
,
as
debts
for
things
borrowed
and
taken
upon
trust
.
There
are
other
debts
,
which
we
must
alwayes
pay
,
and
alwayes
owe
;
and
though
we
must
repay
them
presently
,
yet
we
must
owe
them
still
after
we
have
payd
them
:
Such
are
the
duties
of
mutual
love
,
and
thankfull
acknowledgement
of
kindnesses
.
Pecuniary
debts
must
be
payd
that
we
may
be
no
more
in
debt
;
but
as
for
the
debt
of
love
,
that
debtour
is
an
ill
paymaster
that
lookes
for
an
acquittance
when
he
hath
payd
it
.
He
that
is
truly
gratefull
desires
alwayes
to
pay
,
and
alwayes
to
owe.
Civil
life
is
a
perpetual
commerce
of
kindnesses
,
a
continual
giving
and
returning
.
It
is
like
a
source
that
springs
at
the
roote
of
a
great
oake
,
and
is
kept
coole
by
that
greene
shade
which
it
keepes
fresh
and
verdant
.
Neither
nature
nor
human
society
can
subsist
without
mutual
giving
and
receiving
.
But
fruitful
soiles
,
and
generous
spirits
,
will
yeeld
much
more
then
they
receive
:
Now
because
it
is
impossible
for
us
to
live
in
the
world
without
receiving
benefits
which
cannot
be
returned
,
it
is
some
gratefulnes
to
shew
to
him
that
obligeth
us
that
we
delight
to
be
obliged
to
him
.
Est
animi
ingenui
,
cui
multum
debeas
,
eiaem
plurimum
velle
debere
It
is
a
proud
and
savage
humour
for
one
to
refuse
a
kindnes
because
he
knowes
not
how
to
repay
it
in
the
same
kinde
or
value
.
It
is
turning
friendship
into
a
bargaine
:
They
that
will
stick
to
that
Maxime
are
soone
forced
to
goe
from
it
,
though
they
be
never
so
powerfull
;
for
they
that
have
most
,
are
most
needy
of
helpe
,
which
cannot
at
all
times
be
repayd
.
Saepe
etiam
dives
à
paupere
plura
petebat
.
Mans
condition
is
so
needy
that
every
one
depends
of
his
neighbours
kindnesse
.
And
though
we
must
aspire
to
that
evangelical
happines
,
rather
to
give
then
to
receive
,
and
study
to
overcome
our
benefactours
by
a
noble
emulation
of
beneficence
,
we
must
not
pretend
to
that
advantage
proper
to
God
alone
,
to
oblige
all
men
,
and
be
obliged
to
none
.
The
satisfaction
that
we
may
give
to
ourselves
when
we
are
obliged
to
one
with
whom
we
are
like
never
to
meete
,
or
who
is
so
high
above
us
that
our
benefits
cannot
reach
him
,
is
to
doe
good
to
others
that
are
unable
to
doe
us
the
like
.
Then
prayers
to
God
are
a
commerce
,
whereby
the
lowest
persons
may
benefit
the
greatest
.
And
we
must
endeavour
to
make
God
a
surety
for
us
,
beseeching
him
to
be
the
remunerator
of
those
benefits
which
we
cannot
requite
.
CHAP.
IV.
Of
Satisfaction
of
Injuries
.
AS
thankfulnes
for
benefits
,
so
satisfaction
for
injuries
,
is
necessary
to
set
a
generous
and
religious
mind
at
rest
;
I
meane
of
injuries
that
we
have
done
,
not
of
those
we
have
received
.
Yet
we
must
learne
how
to
behave
our selves
in
both
.
As
for
jniuries
received
,
as
a
wise
Christian
must
willingly
forget
the
good
that
he
hath
done
,
being
content
that
God
remembreth
it
;
so
he
must
forget
the
injuries
that
are
done
to
him
,
and
be
content
that
God
,
to
whom
vengeance
belongeth
,
keepeth
them
in
remembrance
.
He
must
also
remember
in
what
need
he
stands
of
pardon
before
God
,
and
that
without
forgiving
he
must
not
expect
to
be
forgiven
.
If
he
be
so
offended
that
he
be
obliged
to
ressent
it
,
he
will
implore
Gods
assistance
to
find
honorable
and
peaceable
wayes
of
satisfaction
,
and
keepe
himselfe
cleane
from
blood
and
revenge
.
And
if
he
think
his
honour
to
lye
at
the
stake
,
he
must
think
also
that
charity
and
discretion
are
more
honourable
then
impatience
,
yea
then
valour
.
To
keepe
integrity
and
peace
of
conscience
let
him
sadly
consider
the
horrible
consequences
of
a
duell
,
in
which
a
man
either
deliberately
takes
away
the
life
of
his
neighbour
,
or
himselfe
,
loseth
his
owne
in
the
act
of
murther
.
Let
him
feare
a
perpetual
biting
remorse
,
the
cry
of
blood
pursuing
the
murtherer
,
and
the
late
repenting
when
one
is
fallen
out
with
God
and
his
owne
conscience
for
an
unprofitable
revenge
.
Be
the
lawes
of
honour
among
swordmen
never
so
severe
,
a
wise
and
godly
man
shall
never
want
wayes
,
which
Gods
mercy
and
wisedome
will
suggest
to
his
prudence
,
to
come
out
of
quarrels
with
credit
&
integrity
.
Eccle.
7.18
.
He
that
feareth
God
shall
come
forth
of
all
.
Truly
he
can
come
forth
of
a
challenge
by
refusing
it
,
and
keepe
both
honour
and
conscience
,
after
the
example
of
many
brave
men
,
who
are
with
good
reason
honored
for
their
free
opposing
of
that
popular
madnes
.
That
ordinary
terme
of
taking
or
giving
satisfaction
with
the
sword
,
is
as
much
against
common
sense
as
it
is
against
justice
;
for
how
can
one
give
satisfaction
for
an
injury
by
a
greater
?
Is
that
satisfying
a
man
whom
you
have
offended
to
goe
about
to
kill
him
?
Or
is
it
satisfying
your selfe
when
you
have
bin
offended
to
run
the
hazard
of
being
killed
by
the
offendour
,
and
put
him
in
possibility
of
getting
double
victory
and
double
triumph
over
you
?
That
new
point
of
honour
for
which
men
massacre
one
another
,
not
so
much
out
of
hatred
as
to
obey
the
tyranny
of
custome
,
was
not
knowne
in
old
time
among
the
bravest
men
.
The
Romans
did
not
practise
it
in
the
flowre
of
their
valour
,
which
conquered
the
world
.
But
as
much
as
men
are
decreased
in
valour
,
so
much
are
they
increased
in
peevish
impatience
,
which
in
effect
is
but
weakenes
.
The
strongest
trees
are
lesse
stirred
by
the
wind
,
and
the
strongest
spirits
are
lesse
moved
with
injuries
.
As
the
tops
of
Atlas
and
Tenerifa
are
not
beaten
with
haile
,
for
they
stand
above
it
;
high
and
magnanimous
spirits
stand
above
the
insolence
of
rash
men
,
and
in
that
litigious
storme
keepe
their
serenity
.
It
is
a
good
rule
,
to
be
moved
with
no
fault
but
such
as
we
commit
.
If
my
neighbour
offend
me
,
the
offense
is
his
,
not
mine
;
To
him
,
not
to
me
,
it
belongs
to
ressent
it
.
Wherefore
the
injuries
,
of
which
we
must
see
the
satisfaction
made
,
are
those
that
we
have
done
.
If
unwittingly
or
otherwise
we
happen
to
doe
injury
to
any
man
with
words
or
actions
,
it
layeth
a
sad
weight
upon
our
conscience
,
which
we
must
hasten
to
unloade
,
by
satisfying
the
offended
&
ourselves
more
,
for
the
offense
is
more
in
the
offendour
then
in
the
offended
;
and
when
we
make
satisfaction
to
him
to
whom
the
injury
was
intended
,
we
doe
more
for
ourselves
then
for
him
.
Reparation
must
be
made
to
God
in
the
first
place
,
for
in
all
offenses
he
is
the
first
offended
party
,
and
this
is
done
by
repentance
,
of
which
wee
have
spoken
before
.
That
reparation
which
we
make
to
our
brethren
,
may
be
acceptable
to
God
it
must
have
these
three
qualities
of
godly
repentance
;
It
must
be
speedy
,
free
,
and
total
.
As
the
Sunne
must
not
goe
downe
upon
Our
wrath
,
let
it
not
goe
downe
upon
that
of
our
neighbour
provoked
by
us
,
if
we
may
prevent
it
.
It
is
in
us
(
with
Gods
assistance
)
to
disprove
the
Maxime
which
the
practice
of
the
Italians
hath
made
true
among
them
,
Chi
offende
non
perdona
mai
.
The
offender
(
say
they
)
never
forgiveth
.
It
is
a
great
shame
indeed
to
have
given
offence
,
but
the
offense
is
greater
to
refuse
to
mend
it
.
The
Lord
Jesus
our
great
Master
having
taken
care
to
heale
the
wound
that
his
Disciple
had
made
,
shall
wee
refuse
to
heale
the
wounds
which
we
have
made
ourselves
?
God
saith
,
Vengeance
belongs
unto
me
,
I
will
recompense
;
there
he
speakes
of
the
injuries
done
to
us
:
But
as
for
the
injuries
done
by
us
,
vengeance
belongs
unto
ourselves
,
so
farre
as
to
make
recompense
to
them
whom
we
have
wronged
.
Which
recompense
unlesse
we
make
,
God
will
make
it
.
Our
wisest
course
then
is
to
make
that
recompense
sincerely
;
so
may
we
ease
God
of
that
care
.
CHAP.
V.
Of
simplicity
,
and
dexterity
in
Society
PEace
with
men
consisteth
in
doing
and
receiving
no
injury
.
The
first
(
with
Gods
asisting
grace
)
depends
of
us
.
Towards
the
second
,
though
depending
of
others
,
we
may
do
much
.
For
the
cause
why
some
are
wronged
and
abused
,
commonly
lyeth
not
so
much
in
the
insolence
of
others
,
as
in
their
owne
imprudence
.
But
the
end
of
this
Book
(
the
same
as
that
of
our
lives
)
being
not
onely
peace
by
doing
and
receiving
no
injury
,
but
content
by
doing
and
receiving
good
,
we
must
study
both
how
to
lead
a
safe
and
inoffensive
course
of
life
,
and
how
to
be
usefull
to
ourselves
and
others
.
That
skill
we
learne
of
the
great
Master
of
wisedome
,
who
hath
comprehended
it
in
these
two
short
precepts
.
Matth.
10.16
.
Be
ye
prudent
as
serpents
,
and
harmlesse
[
or
simple
]
as
doves
.
These
two
he
makes
into
one
,
because
they
make
together
an
excellent
compound
,
and
because
they
must
never
be
disjoyned
.
Simplicity
without
prudence
would
serve
onely
to
make
us
sheep
for
the
wolves
to
eat
.
Prudence
without
simplicity
,
though
it
could
get
us
some
peace
and
utility
with
men
would
forefeit
our
peace
with
God
and
our
conscience
,
and
so
prove
meere
folly
in
the
end
.
How
essentiall
simplicity
is
to
prudence
it
is
seene
in
all
the
parts
of
conversation
,
which
are
reducible
to
these
two
heads
,
Words
and
Actions
.
As
for
words
,
it
is
certaine
that
simplicity
is
the
most
requisite
quality
,
what
use
soever
they
be
put
to
,
publique
or
private
,
religious
or
civil
.
And
even
the
discourses
made
only
for
elegancy
and
delectation
cannot
attaine
their
end
without
simplicity
;
for
that
gracious
expression
,
and
powerfullness
of
words
,
which
gets
the
fame
of
eloquence
,
is
nothing
else
but
simplicity
managed
with
dexterity
.
They
that
go
farre
from
it
and
make
their
style
darke
to
make
it
shew
deep
,
or
bombast
it
with
extravagant
conceits
,
and
new
ill
coyned
termes
,
lose
elegancy
by
hunting
too
eagerly
after
it
;
there
being
no
such
deadly
enemy
to
grace
in
speech
as
affectation
.
Besides
it
is
found
that
discourses
full
of
affected
difficulty
are
like
olive
stones
,
which
are
very
hard
because
there
is
nothing
in
them
;
and
styles
puffed
up
with
words
are
empty
of
matter
,
as
some
cheating
women
have
bin
seene
,
that
appeared
great
with
child
when
they
were
big
with
a
pillow
.
The
knowledge
of
things
,
the
solidity
of
reason
,
and
the
sincerity
of
the
mind
,
are
the
three
magazines
affording
good
and
gracious
discourses
.
Where
those
three
meet
,
the
more
the
style
is
simple
the
more
elegant
it
is
.
And
in
matter
of
speech
,
the
best
service
that
dexterity
can
do
to
right
reason
,
is
to
deliver
in
cleare
termes
those
thoughts
which
the
mind
hath
well
disgested
.
So
shall
one
satisfie
others
and
himselfe
.
Affectation
is
alike
ungracious
in
Words
and
Actions
.
Affected
persons
have
that
hard
fortune
that
while
they
study
to
disguise
themselves
,
they
discover
themselves
most
;
there
being
nothing
that
betrayes
a
may
so
much
as
affectation
doth
.
His
forced
countenance
,
his
studied
gesture
,
the
odd
quaintnes
of
habit
,
give
an
evident
character
of
a
mind
disordered
by
pride
,
and
a
nature
drowned
in
foolish
artifice
.
Such
men
are
displeasing
to
God
,
who
loveth
truth
and
simplicity
in
the
inward
parts
,
Psal.
51.
and
therefore
cannot
but
be
displeasing
to
themselves
,
destitute
of
peace
of
conscience
and
contentment
of
mind
.
Melancholy
is
an
inseperable
companion
of
constraint
,
for
who
can
take
delight
in
that
which
he
does
against
nature
?
Therefore
stage
buffoones
when
their
jigge
is
done
are
very
sad
and
froward
,
because
they
have
extraordinarily
constrained
themselves
.
There
is
a
deeper
and
craftier
simulation
called
hypocrisy
,
which
knoweth
how
to
personate
plaine
honesty
,
and
put
upon
fraud
the
face
of
simplicity
;
as
indeed
without
that
it
is
impossible
to
cozen
.
Simplicity
and
Integrity
are
of
such
price
among
men
,
good
and
evill
,
that
without
the
substance
,
or
the
shew
of
them
,
it
is
not
possible
to
entertaine
any
commerce
in
the
world
:
And
men
that
have
but
the
shew
of
these
,
desire
to
deale
with
them
that
have
the
substance
,
because
they
are
true
and
sure
dealers
.
As
wicked
as
the
world
is
,
uprightnesse
is
the
safest
course
to
advance
a
man
:
for
every
one
will
say
,
He
is
an
honest
man
,
It
is
safe
dealing
with
him
.
The
principall
is
,
that
thereby
we
keep
good
intelligence
with
God
and
with
our
conscience
.
The
chiefe
prudence
then
,
is
to
be
honest
:
They
that
seeke
to
appeare
such
,
and
are
not
,
are
imprudent
;
for
to
enjoy
the
benefit
of
honesty
before
men
,
the
sure
way
is
to
have
it
indeed
.
Counterfeit
honesty
is
false
coyne
,
not
safe
to
trade
withall
;
and
in
the
end
,
it
turneth
to
the
undoing
of
the
false
coiner
.
But
honesty
and
prudence
have
need
to
be
more
in
reality
within
,
then
in
shew
without
.
For
to
make
a
great
shew
of
honesty
gives
a
great
suspition
of
hypocrisy
;
and
to
make
a
great
shew
of
prudence
is
asigne
of
shallowess
.
It
is
better
to
shew
honesty
then
prudence
,
because
honesty
is
of
greater
price
,
and
because
every
one
ought
to
have
it
&
profess
it
:
Whereas
it
is
a
great
point
of
prudence
to
conceale
it
,
for
that
man
is
not
very
crafty
that
sheweth
his
craft
.
He
that
sets
out
much
policy
in
discourse
,
commonly
keepes
but
little
in
reserve
.
Next
to
integrity
,
which
is
the
first
counsell
of
wisedome
in
conversation
,
the
best
counsell
is
to
know
ourselves
,
the
business
that
we
take
in
hand
,
and
the
persons
that
we
have
to
do
with
;
measuring
our
strength
and
what
we
are
fit
for
,
that
we
never
meddle
with
any
thing
above
our
capacity
,
or
that
we
may
desist
before
we
be
too
far
engaged
.
It
is
a
great
point
of
wisedome
for
one
to
be
able
to
adequate
his
imployment
to
his
capacity
and
inclination
.
But
because
the
choice
of
our
imployment
for
all
our
life
is
commonly
made
in
our
nonage
by
our
parents
who
are
many
times
mistaken
in
our
genius
and
ability
,
or
imploy
us
where
they
can
,
not
where
they
would
;
we
must
by
a
vertuous
resolution
,
bow
our
genius
to
our
imployment
,
and
supply
the
wants
of
nature
with
dexteterity
.
For
this
there
is
need
of
that
vertue
which
the
Italians
and
French
cry
up
so
much
,
called
accortezza
or
accortize
.
A
word
,
which
I
recommend
to
my
readers
,
to
be
made
by
their
countenance
free
denizon
of
England
,
if
they
like
it
;
Let
me
not
be
the
onely
writer
of
these
times
that
dares
not
coine
new
English
.
Accortize
is
a
pliableness
and
dexterity
to
fit
oneselfe
to
all
businesses
and
persons
and
times
.
And
first
for
businesses
,
a
wise
and
accort
man
must
make
unto
himselfe
an
universall
and
complying
spirit
,
versatile
ingenium
,
to
whom
nothing
seems
strange
or
new
,
&
not
so
much
affected
to
some
certaine
things
,
as
to
be
unfit
for
all
other
things
.
Thales
the
Milesian
Philosopher
,
being
mocked
by
some
Merchants
of
Miletus
,
upbraiding
him
that
he
declaimed
against
riches
,
because
he
felt
himselfe
uncapable
to
get
them
,
began
a
traffick
whereby
in
one
Summer
he
engroced
the
whole
trading
of
the
Towne
to
himselfe
;
Then
having
shewed
what
he
could
do
,
he
left
trading
,
and
returned
to
his
Philosophy
.
It
is
a
shame
for
a
man
of
reasonable
parts
to
be
fit
but
for
one
thing
;
but
certainly
if
one
can
sort
his
imployment
to
his
proper
genius
,
he
shall
do
much
for
the
liberty
of
his
actions
,
the
successe
of
his
enterprises
,
and
the
contentment
of
his
mind
.
As
we
must
comply
with
buzinesses
,
so
we
must
with
persons
,
whose
several
natures
we
should
therefore
study
.
To
this
,
natural
Philosophie
will
helpe
us
much
,
for
the
inclinations
and
manners
of
men
will
commonly
follow
the
temper
of
their
body
.
But
experience
and
observation
are
the
best
schooles
for
that
skill
.
We
must
carefully
observe
the
humours
of
those
persons
that
are
within
the
sphere
of
our
activity
that
we
may
take
every
man
in
his
humour
,
marking
what
things
they
are
most
bent
upon
,
and
wherein
they
are
most
impatient
to
be
crost
.
Of
all
the
miraculous
gifts
of
the
holy
Ghost
which
are
ceased
,
I
finde
none
so
much
wanting
as
the
gift
of
discerning
the
spirits
,
for
want
of
which
we
misse
so
often
the
compassing
of
our
ends
with
our
neighbours
,
either
for
their
good
or
our
owne
.
Jer.
17.9
.
The
heart
of
man
is
deceitfull
,
who
can
know
it
?
And
some
natures
are
harder
to
know
then
others
,
and
need
a
longer
observation
.
Some
having
planted
orchards
with
great
care
and
cost
,
at
thirty
yeares
end
beginne
to
perceive
that
the
soyle
was
not
fit
for
trees
.
And
many
fathers
have
missed
that
comfort
which
they
might
have
had
from
their
children
,
because
they
have
knowne
their
nature
too
late
,
and
set
them
upon
a
course
of
life
unsuitable
to
their
minds
and
abilities
.
If
fathers
are
thus
short
in
the
knowledge
of
their
owne
children
,
and
ourselves
with
much
adoe
attaine
the
knowledge
of
our
owne
nature
;
how
shall
we
be
able
to
know
the
nature
of
so
many
persons
with
whom
we
must
converse
,
having
to
doe
every
day
with
new
men
,
which
shew
nothing
but
a
plausible
and
artificial
outside
?
In
that
great
art
of
Discerning
,
the
proper
handles
to
lay
hold
of
the
several
spirits
,
which
is
the
great
work
of
acccotize
,
honest
and
worthy
men
must
have
an
emulation
not
to
be
overcome
by
impostors
and
juglers
that
make
it
their
whole
trade
.
Truly
the
children
of
light
have
need
in
this
point
to
turne
disciples
of
the
children
of
darknes
.
They
know
how
to
perswade
the
generous
with
honour
,
the
timorous
with
feare
,
the
covetous
with
profit
,
the
voluptuous
with
pleasure
,
the
proud
with
praise
,
the
devout
with
conscience
.
Of
that
manner
of
commerce
,
of
which
something
is
to
be
taken
,
something
left
,
the
sincere
and
prudent
must
learne
enough
to
avoyd
circumvention
,
and
to
know
the
several
avenues
of
the
spirits
with
whom
he
is
to
converse
.
Accortize
having
taught
a
man
to
fit
himselfe
for
the
several
buzinesses
and
persons
,
her
third
worke
is
to
make
him
discerne
the
nature
of
the
times
,
and
comply
with
them
as
farre
as
he
may
with
a
safe
conscience
.
Every
age
of
the
world
hath
its
proper
genius
,
which
a
wiseman
must
observe
;
daily
studying
the
raigning
humours
,
the
ebbes
and
flowes
of
customes
,
and
the
signes
of
approaching
revolutions
,
either
to
make
benefit
of
the
tyde
,
or
to
decline
it
with
as
little
harme
as
may
be
,
if
it
suite
not
with
his
conscience
and
inclination
.
He
that
will
maintaine
or
advance
himselfe
in
a
time
full
of
revolutions
and
quick
turnes
,
hath
need
to
be
of
the
nature
of
ivy
,
which
takes
hold
of
all
that
stands
neere
,
gets
roote
every
where
,
even
upon
stones
,
and
followeth
all
the
turnes
of
the
tree
or
wall
that
it
sticks
unto
.
Many
might
have
advanced
themselves
in
the
world
,
had
their
conscience
bin
as
nimble
as
their
industry
.
But
it
is
not
advancement
but
the
peace
and
contentment
of
minde
that
a
wise
and
godly
man
must
looke
for
.
Conscience
and
simplicity
are
not
able
to
follow
all
the
giddy
turnes
of
the
world
,
especially
when
one
hath
a
publique
imployment
,
where
it
is
as
impossible
to
be
hid
as
it
would
be
treacherous
to
be
indifferent
.
But
when
conscience
lyeth
not
at
the
stake
,
a
wiseman
finally
must
yeeld
if
he
cannot
overcome
.
He
must
not
blow
against
the
wind
,
nor
justle
against
a
windmill
turning
with
impetuosity
.
The
difficulties
of
life
being
great
and
many
,
and
every
one
being
more
cleare
sighted
in
his
neighbours
case
then
his
owne
,
we
must
in
our
difficulties
aske
counsell
of
those
whom
we
know
to
be
wise
and
honest
,
and
to
have
no
interesse
but
our
owne
in
the
buzinesses
upon
which
we
consult
them
.
It
is
better
to
consult
those
that
are
lesse
wise
then
ourselves
,
then
to
take
counsell
of
none
but
ourselves
in
things
important
.
For
two
eyes
see
more
then
one
;
Though
another
have
not
better
eyes
,
he
may
looke
upon
the
buzines
by
another
by
as
;
and
if
he
be
not
capable
to
give
us
counsell
,
he
is
able
to
forme
objections
,
which
will
be
so
many
overtures
of
counsel
.
We
must
heare
all
1.
Thes.
5.21
.
Prove
all
things
,
hold
fast
that
which
is
good
:
be
free
and
benevolent
to
all
,
trust
but
few
;
but
shew
no
mistrust
to
any
without
necessity
.
Two
contrary
faults
are
the
ordinary
ruine
of
businesses
,
The
one
is
too
much
fervency
and
haste
to
bow
the
occasion
to
our
desire
,
whereas
we
should
gently
bow
our
desire
to
the
occasion
,
and
stay
till
it
be
ripe
.
The
other
is
negligence
and
security
,
presuming
of
ones
owne
merit
and
fortune
,
despising
oppositions
and
letting
occasions
slip
.
But
many
times
rash
men
from
one
of
these
contraries
passe
to
the
other
,
for
fiery
and
hasty
men
will
soone
relent
,
and
utterly
ruine
by
their
negligence
what
they
had
spoiled
before
by
their
hastines
.
It
would
be
endlesse
and
beyond
my
subject
to
specifie
all
the
precepts
of
prudence
.
Others
have
eased
me
of
that
labour
.
I
doe
but
recommend
the
study
and
practise
of
them
to
such
as
will
enjoy
peace
and
contentment
of
minde
.
We
are
not
Mastes
of
events
,
but
we
ought
to
be
Masters
of
counsels
.
If
a
good
counsel
be
followed
with
a
sinister
event
,
we
beare
it
more
easily
when
we
can
beare
witness
to
ourselves
that
it
is
not
for
want
of
a
wise
,
diligent
,
and
honest
care
.
But
he
that
hath
ruined
his
business
through
his
imprudence
hath
a
double
affliction
,
for
his
misfortune
,
and
for
his
folly
.
I
may
excuse
my-selfe
from
speaking
more
of
prudence
in
this
Chapter
,
for
all
I
have
said
hitherto
and
have
to
say
hereafter
,
is
nothing
else
.
CHAP.
VI.
To
have
little
Company
and
few
Businesses
.
I
Spake
lately
of
Prudence
in
Business
;
But
the
greatest
prudence
in
business
,
is
to
have
but
few
;
it
being
impossible
to
have
many
without
disturbing
the
peace
of
the
foul
.
And
what
imprudence
is
it
,
to
lose
the
end
for
the
accessories
?
especially
when
one
is
deceived
in
those
accessories
,
and
mistakes
for
the
helps
of
his
content
,
the
instruments
of
his
misfortune
.
The
more
wee
converse
with
men
,
the
lesse
wee
converse
with
God
.
Yea
the
content
which
we
might
expect
by
our
conversation
with
men
is
lost
by
too
much
conversation
.
For
whereas
among
men
there
are
more
wicked
then
good
,
and
among
good
men
there
are
more
unwise
then
wise
,
it
followeth
that
in
great
companies
(
taking
them
one
with
another
)
there
is
more
evill
then
good
,
and
more
folly
then
wisedome
,
and
the
greater
the
worse
.
It
is
in
few
friends
well
chosen
,
that
the
sweetness
and
utility
of
conversation
consisteth
.
The
lesseyou
appeare
in
the
crowd
the
less
shall
you
be
crowded
,
the
lesse
secret
envy
and
open
quarrell
shall
you
incurre
,
the
less
evill
shall
you
learne
and
doe
.
It
is
no
wonder
that
young
men
are
inveigled
with
temptations
,
embroyled
in
quarrells
,
and
made
the
prey
of
cheaters
;
The
poore
youths
are
newly
come
into
the
world
,
&
to
see
it
they
seeke
great
meetings
,
they
gaze
upon
all
they
see
,
sin
for
company
,
or
to
get
experience
.
But
when
a
man
hath
seen
enough
of
the
world
to
know
it
,
and
hath
learned
wisedome
out
of
the
folly
of
others
,
and
the
miscariages
of
his
owne
imprudence
,
he
will
content
himselfe
to
see
the
ctowd
afar
off
,
and
will
not
thrust
into
it
,
and
medle
too
farre
with
this
wicked
,
foolish
,
and
dangerous
generation
.
We
must
not
speak
thus
out
of
a
presumptuous
singularity
,
so
despising
the
world
that
we
esteem
none
but
ourselves
:
We
must
acknowledge
that
we
have
the
world
in
our
heart
,
and
that
we
also
are
wicked
,
foolish
and
of
dangerous
conversation
.
If
the
world
corrupt
us
,
we
also
help
to
corrupt
the
world
.
Wherefore
as
bodies
that
have
the
itch
;
so
spirits
infected
with
vice
must
lye
asunder
,
else
they
shall
increase
one
anothers
infection
,
and
the
infection
must
needs
be
greater
where
there
is
a
greater
number
of
infected
persons
:
Where
the
crowd
of
men
is
,
there
also
is
the
crowd
of
ill
customes
and
popular
errours
.
And
if
it
be
hard
to
resist
the
temptations
of
vicious
persons
when
they
set
upon
us
single
,
how
can
we
stand
against
them
when
they
fall
upon
us
together
in
a
full
body
?
How
can
we
think
on
any
thing
but
evill
when
we
see
and
heare
nothing
else
?
How
can
we
lift
up
our
hearts
to
God
and
converse
with
him
,
in
a
confused
noise
and
tumultuous
hurrey
,
which
is
the
Kingdome
of
the
Devill
?
These
considerations
have
moved
some
holy
Fathers
to
retire
into
deserts
,
to
have
no
other
company
but
God
,
and
tend
the
worke
of
their
salvation
without
disturbance
.
But
because
God
will
be
glorified
by
us
in
the
duties
of
humane
Society
,
and
hath
not
sent
us
into
the
world
only
to
tend
our
salvation
,
that
Retreat
from
the
world
is
excusable
in
those
only
,
that
can
do
as
much
,
or
more
good
to
the
world
living
farre
from
it
as
living
in
Society
.
Such
were
those
who
in
their
hermitages
enricht
the
treasure
of
the
Church
with
their
divine
workes
,
confuting
heresies
and
increasing
the
stock
of
holy
learning
.
But
to
leave
the
world
to
do
good
to
none
but
ourselves
,
is
frustrating
the
end
which
God
made
us
,
for
since
he
hath
made
us
for
Society
,
as
it
appeareth
by
the
ten
commandements
,
most
of
which
regard
our
duty
to
our
neighbours
.
A
man
of
good
parts
that
leaveth
all
Society
to
meditate
,
and
gives
no
fruit
of
his
meditation
to
the
world
,
is
like
the
Jordan
whose
faire
and
quick
water
is
lost
in
the
lake
of
Sodom
,
called
the
dead
Sea
;
It
is
to
dye
living
,
and
lose
the
quickness
of
the
mind
in
a
gulfe
of
unprofitable
idleness
.
It
is
leaving
the
world
in
the
worst
sense
,
for
it
is
forsaking
mankind
and
denying
to
Society
that
Service
which
we
owe.
A
consideration
able
alone
to
trouble
that
tranquillity
which
Hermites
and
cloystred
men
seek
in
solitariness
.
Neither
can
they
make
amends
to
the
world
by
their
prayers
;
for
as
they
pray
for
us
that
live
in
in
the
world
,
we
pray
for
them
that
live
out
of
the
world
,
and
so
we
are
even
with
them
.
The
Lord
Jesus
hath
taught
us
how
to
use
solitarines
;
for
he
retired
by
night
into
the
mountaine
to
pray
,
and
in
the
day
time
he
taught
the
people
,
and
when
he
was
weary
of
the
multitude
he
withdrew
himselfe
to
the
company
of
his
disciples
,
who
were
a
choice
of
persons
whom
he
honoured
with
the
title
of
his
friends
,
so
sharing
his
time
betweene
his
particular
communication
with
God
,
his
service
of
the
publique
and
his
communication
with
his
singular
friends
.
One
may
leave
the
world
,
and
yet
keepe
it
in
his
heart
;
and
one
may
converse
with
the
world
,
and
yet
leave
it
.
A
godly
wiseman
may
find
retirednes
in
the
greatest
citties
.
Hee
may
passe
through
the
crowd
and
not
stay
in
it
or
mingle
with
it
,
as
the
river
of
Rhosne
goeth
through
the
Lemane
lake
.
He
will
doe
service
to
all
if
he
can
,
but
converse
with
few
.
He
may
enjoy
himselfe
in
a
multitude
of
unknowne
persons
,
as
if
they
were
the
personages
of
an
Arras-hanging
;
for
a
man
is
alone
where
he
knoweth
no
body
,
and
acquaints
himselfe
with
none
.
For
his
acquaintance
he
will
pick
those
whose
life
is
vertuous
,
the
spirit
meeke
,
and
the
conversation
plaine
and
easy
.
He
will
endeavour
to
deserve
their
good
will
with
his
owne
;
being
ready
and
assiduous
with
them
when
he
may
serve
them
,
but
out
of
that
making
his
visits
short
,
to
oblige
them
to
the
like
;
alwayes
leaving
his
friends
company
before
they
be
weary
of
his
.
In
his
choyce
he
will
take
men
such
as
they
be
,
not
depriving
himselfe
of
the
benefit
of
conversation
out
of
a
preconceit
of
perfect
Idea's
of
worthy
subjects
of
friendship
;
but
since
all
men
are
evill
and
weake
,
he
will
be
content
with
those
that
have
lesse
evill
in
them
,
and
that
have
wisedome
enough
to
know
their
owne
weakenes
.
Knowing
himselfe
full
of
imperfections
he
will
beare
with
the
imperfections
of
his
friends
,
expecting
of
them
the
like
forbearance
.
He
must
labour
to
have
a
soule
with
many
stories
,
which
may
stoope
and
rise
according
to
the
several
conditions
and
capacities
of
men
,
not
fearing
to
speake
to
Kings
,
not
disdaining
to
converse
with
peasants
,
every
where
equal
,
modest
,
generous
,
and
reasonable
,
respecting
good
sense
wheresoever
he
finds
it
,
and
he
will
find
it
as
often
under
the
russet
jerkin
,
as
under
scarlet
and
gold
lace
.
Because
he
must
looke
for
errour
&
impertinency
in
al
sorts
of
acquaintance
,
let
him
put
every
one
upon
the
discourse
of
those
things
that
he
understands
best
;
so
shall
he
doe
a
kindnes
to
the
company
,
for
every
one
loveth
to
speak
of
that
wherein
he
is
expert
,
&
he
shall
benefit
himselfe
,
fetching
from
every
one
the
best
that
is
in
him
.
Let
him
also
fit
his
minde
for
all
kinds
of
buzinesses
,
thinking
none
too
great
when
they
are
not
above
his
capacity
;
for
those
affaires
that
have
more
dignity
have
not
alwayes
more
difficulty
:
And
on
the
other
side
thinking
no
buzines
too
low
when
it
is
necessary
,
or
when
it
gives
him
occasion
to
doe
good
.
But
in
general
let
him
charge
himselfe
with
as
few
buzinesses
as
he
can
,
I
meane
those
buzinesses
that
engage
a
mans
minde
in
the
tumult
of
the
world
,
without
which
he
may
find
buzines
enough
to
keepe
him selfe
well
imployed
.
Want
of
preferment
is
better
than
want
of
peace
.
Let
him
avoyd
those
imployments
that
give
,
vexation
and
yet
draw
envy
,
where
a
man
must
continually
stand
upon
his
guard
,
imbark
himselfe
in
factions
,
and
live
in
perpetuall
emulation
and
contention
.
The
man
to
whom
God
keepes
the
blessing
of
a
quiet
life
shall
bee
kept
by
him
from
that
glittering
rack
and
golden
fetters
,
but
the
man
whom
he
will
aflict
shall
be
given
over
to
be
tossed
betweene
the
competition
of
others
and
his
owne
ambition
.
David
shewes
us
how
great
is
Gods
goodnesse
which
he
hath
layd
up
for
them
that
fear
him
,
namely
that
he
wil
hide
them
in
the
secret
of
his
presence
from
the
pride
of
man
,
he
will
keepe
them
secretly
in
a
pavilion
from
the
strife
of
tongues
.
Psal.
31.19.20
.
But
what
!
there
are
some
spirits
that
love
noise
,
and
live
by
Contradiction
,
and
when
old
factions
are
worne
out
,
hatch
new
ones
,
sowing
quarrels
that
they
may
be
sticklers
,
and
in
such
sort
arbitrating
differences
as
to
make
them
immortall
that
so
they
may
never
want
business
.
To
such
men
no
worse
imprecation
can
be
made
then
that
they
may
alwayes
have
the
business
which
they
love
;
for
as
they
serve
the
father
of
discord
they
are
like
to
share
in
his
reward
.
But
those
are
worthy
of
his
compassion
,
whose
serene
religious
soules
,
capable
and
desirous
of
high
contemplation
,
are
aspiring
towards
the
God
of
peace
,
but
are
distracted
with
contentious
businesses
,
and
prest
down
with
worldly
imployment
,
though
perhaps
too
high
for
their
condition
,
yet
too
low
for
mind
;
which
measuring
the
height
of
things
by
their
distance
from
heaven
,
finds
the
great
Offices
of
the
State
very
low
,
because
they
are
deeper
in
the
earth
,
and
further
from
heaven
;
then
other
Offices
of
an
obscurer
note
.
Who
would
not
pitty
a
great
person
that
hath
scarce
time
to
eate
and
sleepe
,
that
must
have
a
light
brought
to
his
bed
to
make
dispatches
before
day
,
and
when
he
goeth
to
the
Court
hath
much
adoe
to
get
out
of
his
yard
through
the
crowd
of
suitors
?
and
in
that
clogge
of
businesses
,
what
time
hath
he
to
examine
the
state
of
his
conscience
and
labour
to
advance
his
union
with
God
?
Where
is
any
gaine
able
to
countervaile
that
loss
?
But
there
are
more
persons
undone
for
want
of
businesses
,
when
they
have
not
the
capacity
to
find
themselves
worke
of
some
utility
,
especially
when
the
love
and
feare
of
God
have
not
taken
root
in
their
hearts
.
For
there
being
in
the
soul
three
Offices
or
audits
,
the
first
for
contemplation
,
the
second
for
passion
,
and
the
third
for
action
;
when
a
mans
mind
is
unfit
for
contemplation
,
&
wants
action
,
he
giveth
himself
wholly
unto
passion
:
Then
a
man
tickleth
himselfe
with
evill
desires
and
vaine
hopes
,
gnawes
his
heart
with
envy
and
spite
,
and
torments
himselfe
with
impatience
;
these
vices
being
bred
and
fed
by
idlenesse
.
Such
men
having
nothing
to
do
,
devise
evill
or
uselesse
businesses
,
going
up
and
downe
all
day
long
like
swallowes
that
flye
round
not
knowing
for
what
,
walking
from
one
end
of
the
Town
to
the
other
to
visit
one
that
will
not
be
at
home
when
they
aske
for
him
,
or
is
put
to
his
shift
to
be
rid
of
their
company
.
Of
that
kind
are
most
of
those
that
thrust
one
another
in
the
street
,
as
buzy
as
if
they
had
three
Chancery
suites
to
solicit
;
then
returne
home
late
,
weary
,
and
sweating
,
having
found
the
invention
to
tire
themselves
and
do
nothing
.
In
effect
,
an
idle
life
is
more
painfull
and
wearisome
then
an
active
and
negotious
life
.
It
makes
one
sad
,
troublesome
,
and
vicious
.
He
that
doth
nothing
cannot
but
do
evill
,
as
grounds
left
untilled
will
bring
thistles
But
he
that
hath
an
ordinary
employment
,
of
some
utility
to
the
publique
,
hath
no
leasure
to
attend
vaine
and
evill
actions
,
nor
to
be
sad
;
By
doing
good
he
contenteth
his
conscience
and
maintaines
the
serenity
of
his
mind
,
so
that
he
embrace
no
more
then
he
can
hold
:
They
that
will
doe
too
much
good
,
do
it
ill
,
and
do
harme
to
themselves
.
It
is
a
preposterous
diligence
when
it
brings
vexation
to
a
mansselfe
.
Rich
old
men
should
do
wisely
to
give
over
busy
imployments
of
the
world
which
require
a
whole
man
,
to
give
themselves
wholly
to
the
office
of
man
,
as
he
is
a
man
and
a
Christian
.
If
they
be
speculative
,
judicious
,
and
experienced
men
,
they
may
do
more
good
to
the
world
in
their
retirement
then
in
the
crowd
of
businesses
.
They
that
lead
an
active
life
ought
not
to
give
but
lend
onely
their
mind
to
the
businesses
of
the
world
.
A
wise
man
will
follow
his
worldly
occasions
with
diligence
and
industry
,
but
he
will
not
transubstantiate
himselfe
into
them
.
In
our
busiest
imployments
let
us
retire
often
within
,
to
enjoy
God
and
ourselves
,
labouring
chiefly
to
preserve
his
favour
and
our
peace
.
Without
these
,
all
labour
is
superfluous
or
evill
,
and
gaine
becomes
damage
,
CHAP.
VII
.
Of
Moderation
in
Conversation
.
IT
is
a
most
necessary
provision
for
any
man
that
will
lead
a
peaceable
life
,
in
this
age
and
these
regions
,
torne
with
diversity
of
parties
;
Mens
minds
being
so
generally
exulcerated
,
that
in
casuall
meetings
either
they
cast
a
suspicious
eye
upon
their
Contreymen
because
they
know
them
not
,
or
abhorre
them
because
they
know
them
.
Here
then
there
is
need
of
a
meek
,
compliant
industrious
and
universall
mind
,
retired
within
himselfe
,
and
healed
of
that
epidemicall
itch
of
light-brained
men
,
to
declare
all
their
opinions
,
and
inclinations
,
and
quarrell
with
all
that
are
otherwise
disposed
.
It
is
an
old
and
usefull
observation
,
that
God
hath
given
us
two
eares
and
one
mouth
,
to
teach
us
that
we
ought
to
heare
more
then
speake
.
To
which
it
may
be
added
,
that
we
have
no
eare-lids
to
keep
our
eares
from
hearing
,
and
often
must
heare
against
our
will
;
but
our
mouth
shuts
naturally
,
and
we
may
keep
our
tongue
from
speaking
,
unlesse
by
our
intemperance
we
lose
that
priviledge
of
nature
.
God
indeed
hath
not
given
us
a
tongue
to
hold
our
peace
:
But
,
that
we
may
use
it
so
that
our
neighbours
may
receive
good
by
it
,
and
we
no
harme
,
there
is
need
of
a
great
measure
of
charity
and
discretion
.
To
that
end
a
wise
man
will
not
be
the
chiefe
speaker
in
an
unknowne
or
dangerous
company
,
but
be
content
to
second
those
that
are
more
able
or
more
willing
to
speake
,
unlesse
the
discourse
be
like
to
turne
to
a
contentions
matter
,
for
then
it
will
be
prudently
done
to
put
the
company
upon
some
innocent
discourse
acceptable
to
all
.
But
companies
are
apt
to
speake
of
that
which
hath
the
vogue
;
of
points
of
State
in
factious
times
,
and
of
points
of
religion
almost
at
all
times
.
As
for
points
of
State
any
man
may
be
bold
to
interrupt
the
discourse
,
saying
,
Let
us
leave
State
businesses
to
Statesmen
.
The
discourse
of
religion
,
the
great
occasion
of
falling
out
,
must
be
turned
,
if
we
can
,
to
the
use
of
comfort
and
amendment
of
life
,
rather
then
arguing
about
points
of
beleefe
.
Indeed
we
we
are
commanded
to
be
alwayes
ready
to
give
an
answere
to
every
man
that
asketh
us
a
reason
of
the
hope
that
is
in
us
,
1
Pet.
3.15
.
Which
when
we
are
called
upon
,
we
must
doe
it
as
the
text
modifieth
it
,
with
meekenes
and
feare
;
not
with
bitternes
&
contention
.
And
the
Apostle
requires
of
us
to
be
ready
to
answere
,
not
eager
to
question
.
Reason
serveth
to
convince
,
but
charity
is
the
chiefe
and
welnigh
the
onely
way
to
perswade
.
Vehemence
will
make
an
adversary
stiffer
,
for
even
the
force
of
an
insoluble
argument
,
though
calmely
propounded
,
makes
no
other
impression
upon
prejudicate
spirits
but
to
make
them
startle
;
and
finding
no
helpe
in
reason
,
to
leane
the
more
fiercely
upon
passion
.
Though
you
stop
your
adversaries
mouth
,
you
shall
not
thereby
convince
his
reason
;
and
though
you
convince
his
reason
,
you
shall
not
turne
his
beleefe
:
For
that
,
you
must
winne
his
affection
,
and
affection
is
not
wonne
with
Syllogisms
;
for
I
speake
of
men
not
such
as
they
should
be
,
altogether
ruled
by
right
reason
;
but
such
as
they
are
for
the
most
part
,
blinde
and
heady
,
having
their
reason
enslaved
to
custome
and
passion
.
There
is
great
difference
betweene
convincing
and
converting
:
The
first
may
be
done
by
the
goodnes
of
the
cause
,
or
the
subtility
of
the
disputant
;
But
converting
is
the
worke
of
God
onely
.
It
is
enough
to
perswade
us
that
spirit
and
soule
are
too
different
things
,
when
we
see
spirits
capable
of
the
highest
Philosophical
reasons
to
be
unable
to
understand
plaine
reasoning
about
matters
that
concerne
their
salvation
.
In
vaine
shall
you
convince
the
spirit
with
reason
,
unlesse
God
open
the
eares
of
the
soule
.
In
such
meetings
,
in
stead
of
seeking
wherein
we
differ
,
and
falling
out
about
it
,
we
should
seeke
wherein
we
agree
,
and
praise
God
for
it
.
If
newes
were
brought
to
us
of
the
discovery
of
a
great
Christian
Empire
in
Terra
Australis
,
where
they
beleeve
the
holy
Scriptures
,
and
the
Creed
,
and
receive
the
foure
first
General
Councels
;
No
doubt
but
it
would
rejoyce
us
much
,
and
we
would
love
them
though
they
differed
from
us
in
the
doctrines
built
upon
those
common
grounds
.
And
why
doe
we
not
beare
with
our
neighbours
and
countrey-men
who
agree
with
us
in
so
many
fundamentall
points
,
who
worship
the
same
God
,
Father
,
Sonne
,
and
Holy
Ghost
;
who
embrace
the
promises
of
the
Gospel
in
Jesus
Christ
,
and
endeavour
by
the
love
of
God
and
the
exercise
of
good
workes
to
glorifie
God
and
attaine
to
his
kingdome
?
Could
we
abhorre
one
another
more
if
one
partie
worshipped
Christ
and
the
other
Mahomet
?
Even
where
the
quarrel
was
onely
about
points
of
Discipline
,
the
dissension
was
heated
even
to
confiscations
,
battells
,
and
sacking
of
townes
;
So
furious
is
superstition
,
and
funest
in
its
effects
,
what
party
soever
it
take
;
for
it
is
found
in
good
and
evill
parties
,
being
natural
to
all
weake
and
passionate
soules
:
If
it
maintaine
falshood
it
dishonoureth
the
truth
by
putting
a
wrong
byasse
upon
it
.
It
is
a
compound
of
ignorance
,
pride
,
rashnes
,
and
cruelty
;
All
which
moulded
with
a
bastard
zeale
,
and
infused
in
black
choller
,
make
up
the
most
malignant
venome
of
the
world
.
For
one
that
is
of
the
stronger
party
it
is
insolence
to
provoke
him
that
is
of
the
weaker
in
the
most
sensible
point
of
all
,
which
is
conscience
.
And
for
him
who
is
of
the
weaker
party
to
provoke
him
that
is
of
the
stronger
,
it
is
both
insolence
and
folly
.
In
a
milde
and
well
composed
spirit
,
the
dangerous
errours
of
others
moove
pitty
not
hatred
;
And
if
pitty
sets
him
on
to
reduce
them
to
the
saving
truth
,
prudence
will
take
him
off
betimes
from
that
designe
when
he
seeth
it
impossible
;
And
it
is
impossible
when
charity
will
not
doe
it
,
which
must
not
be
violated
for
any
pretence
whatsoever
.
Psal.
85.10
.
Mercy
and
truth
shall
meet
together
,
righteousnes
and
peace
have
kissed
each
other
.
Truth
cannot
be
establisht
without
mercy
,
nor
righteousnes
without
peace
.
Making
breach
in
charity
to
preserve
faith
is
demolishing
the
roofe
of
the
Church
to
mend
the
walls
.
Having
found
by
the
trial
of
a
hundred
yeares
that
battells
and
syllogisms
will
bring
no
general
conversion
,
let
us
fight
no
more
but
by
prayers
,
and
let
all
parties
strive
for
the
palme
of
charity
and
moderation
.
The
two
rivers
of
Danubius
and
Sauns
falling
into
one
channel
goe
thirty
leagves
together
unmingled
.
If
the
difference
of
our
opinions
will
not
suffer
us
to
mingle
,
yet
we
may
joine
.
Let
us
goe
quietly
together
in
our
common
channel
,
the
State
where
we
live
,
tending
to
the
same
end
,
the
publique
peace
and
the
glory
of
God
.
This
conceit
I
owe
to
that
blessed
sonne
of
peace
,
that
rare
teacher
and
high
patterne
of
moderation
and
tranquillity
of
minde
the
right
Reverend
Bishop
Hall
,
who
hath
not
written
one
onely
booke
of
Christian
moderation
;
but
all
his
learned
and
gracious
workes
,
and
the
whole
course
of
his
wise
and
religious
life
are
a
perpetual
comment
upon
that
golden
vertue
.
When
we
conferre
of
any
matter
with
persons
of
a
different
tenet
,
our
end
must
ever
be
to
find
the
truth
not
to
get
the
victory
.
And
that
end
must
be
sought
with
a
meeke
and
moderate
way
.
That
milde
course
will
yeeld
us
a
double
benefit
,
for
it
will
preserve
the
liberty
of
our
judgement
,
which
is
taken
away
by
the
heate
of
dispute
and
precipitation
.
A
hasty
disputant
will
soone
be
brought
to
non
plus
.
Besides
when
good
sense
is
assisted
with
moderatiō
,
it
sinks
better
into
the
adversaries
reason
,
as
a
soft
showre
soakes
the
ground
better
then
a
stormy
raine
.
A
moderate
rational
man
either
shall
win
the
assent
of
his
adversary
or
his
good
opinion
.
Railing
and
insultation
are
offensive
,
more
to
him
that
useth
it
then
to
them
that
are
misused
by
it
,
for
when
passion
riseth
high
in
words
,
it
giveth
a
prejudice
to
the
hearers
,
that
reason
is
out
of
combat
.
Anger
is
an
ill
helpe
to
reason
for
it
disableth
reason
from
helping
itselfe
.
Dogs
that
bark
much
seldome
bite
,
for
it
is
feare
that
makes
them
barke
.
Great
and
good
workes
are
done
with
little
noise
.
So
was
the
worke
of
salvation
done
,
the
best
of
all
workes
:
Of
the
Author
and
finisher
whereof
Isaiah
saith
,
He
shall
not
strive
,
nor
lift
up
,
not
cause
his
voyce
to
be
heard
in
the
streets
:
Isa.
42.2
.
Wherefore
when
Devills
possessing
mens
bodies
cryed
out
in
his
presence
,
He
commanded
them
to
hold
their
peace
,
for
the
Devill
loves
noise
and
tumult
,
but
God
loves
peace
,
meekness
,
and
serenity
.
It
is
a
precept
fit
for
the
Gospell
of
peace
,
Let
your
moderation
be
known
of
all
men
.
Phil.
4.5
.
The
word
of
the
Text
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
properly
signifies
equity
.
Of
that
equity
the
grand
rule
is
to
do
to
others
as
wee
would
have
others
doe
to
us
.
Which
in
the
point
of
conversation
,
our
present
matter
,
ought
to
make
us
deale
with
others
with
that
patience
respect
and
moderation
,
which
we
expect
of
them
;
not
setting
forth
our
opinions
imperiously
,
nor
rejecting
the
opinions
of
others
arrogantly
,
remembring
that
all
men
by
their
naturall
condition
(
never
throughly
mended
by
grace
in
this
life
)
are
inwrapt
in
a
deep
mist
,
and
that
all
our
reasoning
is
groping
in
the
darke
;
Let
us
passe
gently
over
the
errours
of
our
neighbours
to
oblige
them
to
the
like
kindness
.
If
we
knew
how
few
things
we
know
,
and
how
lamely
,
we
would
make
use
of
reason
and
discourse
rather
to
seeke
instruction
then
to
pronounce
aphorisms
.
If
we
find
ourselves
capable
to
cleare
a
matter
,
let
us
do
it
without
awing
the
company
with
peremptoriness
,
or
wearying
it
with
multitude
of
words
.
No
discourse
is
profitable
when
it
is
tedious
.
In
every
matter
there
is
commonly
but
one
essentiall
reason
,
or
two
at
the
most
.
More
reasons
serve
for
illustration
,
or
to
fill
up
,
and
many
times
to
invalid
the
true
reason
.
Three
good
reasons
for
the
same
thing
,
are
worse
then
one
.
The
greatest
use
,
and
indeed
the
greatest
trial
of
moderation
in
conference
,
is
to
avoyd
confounding
the
interesse
of
the
thing
with
the
interesse
of
the
person
,
of
ones
selfe
especially
.
For
where
shall
you
finde
those
serene
unmoved
minds
,
who
hearing
their
opinion
taxed
of
ignorance
&
folly
wil
not
presently
start
&
take
more
paine
to
prove
,
that
they
are
no
fooles
then
to
weigh
the
reasons
,
and
judge
impartially
where
the
truth
lyeth
?
Most
men
being
thus
disposed
,
he
that
will
oppose
their
opinions
must
proceed
with
great
moderation
,
lest
that
,
being
touched
in
credit
and
personal
ressenting
,
they
make
the
truth
suffer
for
their
private
interesse
.
We
must
charitably
consider
that
every
one
loveth
the
productions
of
his
owne
braines
,
as
his
children
,
and
is
sensible
of
the
abuse
offered
unto
them
.
And
we
must
bring
our
charity
to
this
beleefe
that
every
one
is
in
good
earnest
of
the
opinion
which
he
professeth
,
and
thinks
himselfe
to
be
in
the
right
.
Il
proprio
parer
non
ha
mai
torto
.
You
beleeve
he
is
in
an
errour
,
he
beleeves
the
same
of
you
,
And
he
will
never
think
himselfe
to
be
in
the
wrong
,
till
it
be
represented
to
him
with
solid
reason
,
sweetened
with
singular
meekenes
and
respect
.
Moderate
and
ingenuous
spirits
(
O
how
rare
they
be
?
)
finding
themselves
prest
with
reason
and
truth
,
will
freely
yeeld
the
bucklers
;
They
winne
,
when
truth
overcomes
.
But
it
is
a
flight
,
to
use
fradulent
shifts
,
opposing
right
reason
with
sophistry
,
and
when
a
man
is
overcome
,
&
is
ashamed
to
yeeld
,
throw
dust
in
the
eyes
of
his
adversary
.
That
peevish
and
ungenerous
point
of
honour
is
learned
in
our
Schooles
,
never
to
yeeld
any
thing
as
long
as
one
can
maintaine
it
by
right
or
wrong
.
One
errour
is
defended
by
another
,
and
a
man
comes
to
beleeve
in
earnest
,
that
which
he
had
alledged
before
out
of
despaire
.
It
is
also
a
point
of
moderation
to
consider
maturely
what
it
was
that
gave
occasion
to
the
opinions
and
practises
which
are
deservedly
condemned
.
There
is
no
doctrine
so
horrible
,
no
disorder
so
foule
,
but
there
is
much
to
learne
out
of
it
.
Looke
to
the
source
:
Something
will
bee
found
obscure
or
ill
expounded
in
the
termes
of
the
received
doctrine
,
or
some
excesse
or
defect
in
the
ordinary
practise
,
which
gives
occasion
of
exceptions
,
and
then
of
seperation
,
and
againe
of
opposition
and
faction
to
scrupulous
and
turbulent
spirits
.
There
is
no
rebellion
but
was
occasioned
by
some
fault
in
the
Sate
.
Let
us
never
looke
upon
those
publique
transgressions
but
with
a
reflection
upon
the
causes
.
Which
if
they
be
past
our
mending
,
we
must
try
whether
we
may
mend
ourselves
by
them
;
learning
by
the
faults
of
others
and
the
occasions
,
moderation
in
our
judgement
,
and
compassion
of
humane
weakeness
,
which
is
uncapable
of
a
sincere
and
constant
keeping
of
any
good
,
loseth
the
benefit
of
good
things
by
turning
them
to
the
wrong
side
,
laboureth
to
cure
one
evill
by
a
greater
,
and
killeth
the
patient
to
heale
the
disease
.
Solomon
who
had
beheld
all
the
good
&
evil
of
the
world
with
a
judicious
eye
,
upon
that
discourse
giveth
us
this
precept
of
moderation
.
Be
not
righteous
overmuch
,
neither
make
thy selfe
overwise
.
Eccles.
7.16
.
He
that
censureth
too
magistrally
the
evill
that
is
done
in
the
world
by
errour
of
judgement
and
rashness
of
passion
,
considereth
not
enough
the
infirmity
of
mankind
and
his
owne
,
and
sheweth
that
he
knoweth
not
the
world
.
Errour
,
vanity
,
superstition
,
the
ruines
of
warre
and
the
vices
of
peace
,
faire
pretences
and
ill
deeds
,
private
ends
cloaked
with
publique
good
,
the
advancement
of
few
men
consisting
of
the
depression
of
many
,
the
zeale
of
idiots
setting
up
a
ladder
for
the
rising
of
the
ambitious
;
All
these
are
the
course
of
the
world
.
So
it
went
before
our
time
;
So
it
will
go
after
.
Eccles.
7.10
.
Say
not
thou
what
is
the
cause
that
the
former
dayes
were
better
then
these
?
for
thou
dost
not
inquire
wisely
concerning
this
.
Wisemen
are
amazed
at
nothing
,
and
make
profit
of
all
.
OF
PEACE
AND
CONTENTMENT
OF
MIND
.
SIXTH
BOOK
.
Some
singular
Counsels
for
that
end
.
CHAPTER
.
I.
To
content
ourselves
with
our
Condition
.
WEe
have
sought
peace
with
God
,
with
ourselves
,
and
with
our
neighbours
.
To
that
end
we
have
endeavoured
to
fortifie
our
soules
against
wrong
opinions
and
unruly
passions
.
And
that
we
may
walke
with
an
even
&
steady
march
through
Prosperity
and
Adversity
,
we
have
studyed
to
dye
our
minds
with
the
right
temper
of
vertue
.
Our
harvest
is
done
.
This
last
Book
will
be
but
gleaning
in
the
same
field
.
Let
us
gather
some
singular
counsells
proper
for
our
main
end
,
either
omitted
before
,
or
worthy
to
be
further
insisted
upon
.
Let
the
first
Counsell
be
that
great
preserver
of
tranquillity
,
to
content
ourselves
with
our
condition
.
This
counsell
depends
of
another
,
much
urged
before
when
we
spake
of
the
exercise
of
vertue
in
adversity
,
which
is
to
will
what
God
wills
;
a
right
Christian
&
reasonable
lesson
.
To
any
that
is
in
his
right
sense
this
reason
ought
to
be
sufficient
to
make
him
contented
with
his
condition
,
that
it
was
so
disposed
by
Gods
wisedome
.
He
will
haveit
so
.
It
is
rebellion
and
folly
to
have
a
contrary
will
.
This
ought
not
to
be
a
barre
to
our
industry
and
keep
us
from
mending
the
incommodities
of
our
condition
;
for
God
putting
us
in
an
uneasy
condition
,
doth
not
oblige
us
thereby
not
to
seek
to
be
better
.
Those
to
whom
God
hath
given
no
other
stock
but
their
industry
,
have
reason
to
think
that
God
will
have
them
to
make
the
best
of
that
excellent
patrimony
.
Piety
and
Philosophy
are
no
counsellours
of
lazinesseand
neglect
of
ourselves
.
A
poore
man
is
content
with
his
condition
when
he
is
pleased
with
that
necessity
which
God
layeth
upon
him
to
maintaine
himselfe
by
his
diligence
,
and
supply
by
his
vertue
the
want
of
an
inheritance
.
A
condition
commonly
more
happy
then
that
of
great
heires
whose
intellectuall
parts
are
many
times
dulled
or
corrupted
with
plenty
,
which
puffeth
them
up
with
Pride
and
enflames
them
with
lust
.
He
that
is
kept
in
humility
and
temperance
by
his
short
meanes
must
praise
God
for
it
,
and
make
the
best
of
the
benefits
of
poverty
,
the
chiefe
whereof
is
,
that
it
helpes
a
man
to
weane
his
heart
from
the
world
,
and
raise
it
unto
God
.
The
rich
and
great
having
more
cause
to
be
contented
with
their
condition
have
neverthelesse
more
need
to
be
exhorted
unto
it
,
because
they
are
more
subject
to
be
discontented
,
for
ease
breeds
wantonness
and
makes
a
man
to
be
incommôded
with
his
owne
commodities
.
This
is
that
sore
evill
which
Solomon
saw
under
the
Sunne
,
namely
riches
kept
for
the
owners
thereof
to
their
hurt
.
Eccles.
5.17
.
Many
rich
men
eate
their
bread
in
darknesse
all
their
dayes
,
and
with
a
covetous
or
envious
sorrow
make
their
plenty
their
crosse
.
That
ungratefull
sorrow
proceeds
from
an
excessive
love
of
ourselves
and
the
world
.
We
love
ourselves
so
much
that
we
think
nothing
good
enough
for
us
;
And
the
world
so
much
that
we
can
never
have
enough
of
it
.
Now
al
immoderate
love
is
accompanied
with
great
care
,
and
that
care
sowreth
all
the
sweetnesse
of
our
life
.
These
two
loves
then
must
be
cut
very
short
.
He
that
will
love
and
esteem
himselfe
but
little
will
be
content
with
little
.
And
he
that
withdrawes
his
love
from
worldly
things
,
shall
soon
have
as
much
of
them
as
he
needs
.
To
weane
ourselves
from
the
love
of
ourselves
and
the
world
,
we
must
study
to
get
a
strong
perswasion
of
the
wisedome
and
goodness
of
God
,
and
a
firme
confidence
in
his
love
.
Suppose
that
God
should
spread
with
his
rich
and
liberall
hand
all
the
treasures
of
the
world
before
us
,
and
give
us
our
free
choice
to
take
what
we
would
;
Could
we
do
more
wisely
then
to
put
the
choise
to
him
againe
,
and
beseech
him
to
choose
for
us
,
because
he
knowes
what
is
fit
for
us
better
then
we
do
,
and
loves
us
better
then
we
love
ourselves
?
Well
,
this
is
our
condition
;
God
hath
chosen
for
us
;
Let
us
stand
to
his
choyce
with
humility
and
thankfullnesse
,
and
rest
contented
.
It
is
an
appurtenance
of
the
condition
which
God
hath
allotted
us
,
that
we
must
continually
labour
to
mend
it
;
though
we
should
have
no
designe
to
raise
it
:
for
our
temporal
is
condition
like
our
houses
,
which
must
often
be
repaired
,
else
they
would
sinke
downe
.
All
humane
things
are
in
a
continuall
decay
;
But
God
hath
given
prudence
to
man
to
underprop
his
tottering
fortune
,
or
to
build
it
anew
,
and
make
it
more
commodious
:
So
much
we
may
do
and
yet
be
content
with
our
condition
,
gently
submitting
our
minds
to
that
generall
law
of
the
life
of
our
vanity
(
as
Solomon
calls
it
)
which
binds
us
to
toyle
continually
to
maintaine
ourselves
.
In
that
toyle
if
the
successe
smile
upon
us
and
invite
us
to
advance
,
though
we
were
content
with
our
condition
before
,
we
may
better
it
.
If
notwithstanding
our
industry
our
fortune
go
back
,
our
desire
also
must
go
back
with
our
fortune
,
and
be
content
with
lesse
;
in
both
conditions
looking
up
to
the
good
hand
of
God
,
whose
actions
are
all
mercy
to
them
that
love
him
and
trust
to
him
.
To
that
end
we
must
aske
of
God
a
meek
,
religious
,
equall
,
&
constant
mind
;
not
seeking
content
in
things
that
are
about
us
,
but
in
things
within
us
,
labouring
to
have
God
there
;
for
when
all
is
sayd
and
tryed
it
is
the
onely
way
to
be
content
in
all
conditions
.
God
being
alwayes
the
same
,
he
that
possesseth
God
is
partaker
of
that
divine
attribute
in
his
measure
,
and
in
the
ebbings
and
flowings
of
his
temporall
condition
remaines
alwayes
the
same
,
because
the
possession
that
makes
him
happy
is
within
him
and
in
heaven
together
,
not
subject
to
exteriour
changes
,
not
tyed
to
things
under
the
Sunne
.
As
he
that
hath
a
vigorous
body
,
and
the
noble
parts
sound
wil
eat
browne
bread
&
grosse
meat
with
good
appetite
,
but
to
a
sick
man
pheasants
are
unsavoury
.
So
to
him
that
hath
a
sound
conscience
,
and
God
abiding
in
it
,
the
meanest
condition
is
pleasant
;
but
a
man
of
an
ill
conscience
that
hath
the
burning
fever
of
covetousness
and
ambition
,
taketh
delight
in
nothing
,
though
he
had
all
things
.
He
that
possesseth
God
hath
this
advantage
above
all
other
men
that
he
he
is
content
with
much
,
and
with
little
,
and
with
nothing
.
Therefore
,
to
speake
exactly
,
we
should
not
say
that
he
that
possesseth
God
is
content
with
,
but
in
his
temporall
condition
;
for
it
is
not
from
his
condition
that
his
contentment
ariseth
,
it
is
from
God
.
CHAP.
II.
Not
to
depend
upon
the
Future
.
THis
Counsell
is
part
of
the
precedent
:
for
that
we
may
be
contented
with
our
condition
,
it
is
necessary
for
us
not
to
depend
upon
the
future
.
He
that
can
bring
his
mind
to
that
,
shall
not
live
suspended
with
desires
and
expectations
,
and
shall
not
lose
the
enjoyment
of
the
present
to
catch
at
that
which
is
to
come
.
When
the
sufferings
of
the
present
makes
us
long
for
the
future
,
it
is
lesse
strange
and
more
pardonable
.
But
it
is
ordinary
that
covetousnesse
,
curiosity
,
&
wantonness
,
produce
the
same
impatience
in
some
men
,
as
extremity
of
paine
in
others
.
Many
sick
of
too
much
ease
will
speak
like
Job
,
in
his
torments
;
Job
.
7.4
.
When
I
lay
downe
I
say
,
When
shall
I
arise
and
the
night
be
gone
?
And
I
am
full
of
tossings
to
and
fro
unto
the
dawning
of
the
day
.
Is
the
day
dawned
,
they
wish
it
were
done
.
This
perpetual
agitation
is
a
most
evident
signe
of
a
sick
mind
,
which
makes
his
sicknes
worse
with
that
only
thing
whence
he
hopes
for
amendment
,
which
is
change
.
The
future
which
afarre
off
seemed
pleasant
unto
him
displeaseth
him
when
it
is
become
present
;
neither
doth
any
thing
please
him
but
what
he
hath
not
and
cannot
have
.
By
this
expectation
of
the
future
,
a
man
hath
his
head
torne
betweene
feare
and
hope
as
a
stagges
head
betweene
two
hounds
,
so
sore
they
bite
and
torment
the
minde
.
There
is
no
condition
more
miserable
,
and
no
state
of
the
soule
more
contrary
to
the
nature
of
God
whom
his
children
ought
to
imitate
:
Nothing
sets
a
man
further
from
God
,
who
expects
no
new
thing
from
the
future
,
because
all
is
present
to
him
.
With
whose
constancy
we
have
some
participation
when
we
stay
ourselves
upon
him
,
our
present
and
eternal
good
,
and
depend
not
upon
the
uncertaine
future
.
The
godly
wiseman
aspires
onely
to
one
certaine
future
,
the
full
possession
of
his
soveraine
good
,
which
as
yet
he
doth
but
unperfectly
possesse
;
As
for
the
doubtfull
future
he
leaves
it
to
Gods
providence
,
in
whose
respect
that
which
is
doubtful
to
us
is
certaine
and
infallible
.
Since
our
care
can
alter
nothing
in
it
why
should
we
vexe
our
heart
about
it
?
If
evill
must
come
,
let
us
not
hasten
its
comming
by
our
apprehension
;
and
if
good
must
come
,
let
us
not
spoile
it
by
our
impatience
.
The
consideration
of
the
decrees
of
Gods
providence
which
ought
to
ease
us
of
care
must
not
bereave
us
of
prudence
,
for
the
prudence
of
man
is
employed
by
the
providence
of
God
for
the
execution
of
his
counsels
.
So
when
prudence
calles
upon
us
to
give
order
for
the
time
to
come
,
we
need
but
follow
this
rule
,
To
doe
what
we
ought
and
can
doe
,
and
let
God
doe
what
he
will
.
By
that
meanes
we
shall
keepe
the
wise
medium
between
diffident
care
and
imprudent
negligence
:
Following
with
an
ingenuous
simplicity
the
dictates
of
prudence
and
conscience
,
trusting
in
God
,
and
doing
good
,
we
shal
not
be
distracted
betweene
trembling
feares
and
ardent
desires
for
the
time
to
come
,
being
confident
that
whatsoever
may
happen
to
us
,
either
good
or
evil
,
all
will
turne
to
our
good
,
as
long
as
we
stick
fast
to
our
soveraine
good
which
is
God
.
That
we
may
not
depend
of
the
future
we
must
study
to
keepe
our
minde
free
of
that
disease
of
the
vulgar
sort
,
the
curiosity
of
things
to
come
,
whether
they
concerne
them
or
no
,
onely
because
they
are
to
come
.
This
is
a
natural
inheritance
of
the
presumption
of
our
first
parents
who
would
know
that
which
belonged
to
God
onely
to
know
.
For
the
knowledge
of
the
future
belongeth
to
God
onely
,
and
yet
men
pretend
to
it
.
Both
the
knowledge
which
is
proper
to
us
and
that
which
is
forbidden
,
is
set
downe
in
this
divine
lesson
,
Deut.
29.29
.
The
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
belong
unto
us
and
to
our
children
for
ever
that
we
should
doe
all
the
words
of
Gods
law
.
Neither
is
that
curiosity
excused
with
the
desire
of
avoyding
evill
to
come
;
for
if
it
must
come
it
cannot
be
avoyded
by
knowing
it
before
.
It
is
enough
to
expect
inevitable
evils
,
we
need
not
send
for
them
by
our
curiosity
.
Observe
that
the
most
curious
of
the
future
are
none
of
the
best
men
,
but
persons
of
an
unbridled
greedines
,
and
set
upon
ill
ends
.
None
consulteth
southsayers
to
doe
a
vertuous
action
.
A
good
soule
,
that
trusteth
in
God
and
feares
him
,
will
patiently
expect
his
good
pleasure
,
saying
,
Isa.
12.2
.
Behold
God
is
my
salvation
I
will
trust
and
not
be
afrayd
;
Come
what
will
,
it
will
come
from
God
,
and
nothing
but
good
can
come
to
me
from
that
good
hand
,
since
God
is
my
father
.
But
evil
consciences
tremble
at
the
thought
of
the
future
,
and
at
the
same
time
burne
with
desire
to
know
it
,
and
because
they
cannot
know
it
of
God
they
are
easily
perswaded
to
aske
it
of
the
devil
.
As
they
are
none
of
the
best
so
they
are
none
of
the
wisest
that
are
most
carryed
away
by
that
curiosity
,
but
the
weakest
natures
,
as
simple
maydes
,
that
easily
find
inventions
to
see
in
their
sleepe
what
they
desire
when
they
are
awake
.
Persons
of
the
meanest
condition
and
capacity
are
most
eagerly
set
upon
the
knowledge
of
the
future
,
and
finding
some
fright
in
their
conscience
when
they
goe
about
those
inquisitions
,
they
stop
their
eyes
not
to
see
the
iniquity
of
their
ends
and
wayes
.
That
wilfull
blindnes
is
increased
by
the
craft
of
Satan
,
presenting
wayes
in
themselves
indifferent
to
these
silly
curious
minds
,
which
consider
not
that
the
harme
doth
not
consist
in
using
such
words
or
gestures
,
but
in
ascribing
to
them
an
unnatural
vertue
without
warrant
of
the
Master
of
nature
,
and
in
seeking
to
see
that
which
God
hath
hidden
.
Certainly
since
God
hath
hidden
the
future
,
to
goe
about
to
lay
it
open
,
is
a
worke
proper
to
the
profest
undoer
of
Gods
workes
.
Curiosity
of
the
future
carryeth
many
so
farre
as
to
make
a
covenant
with
the
devill
.
Who
yet
stands
not
so
much
upon
his
points
as
to
refuse
to
be
consulted
by
those
that
have
made
no
covenant
with
him
.
No
doubt
but
this
pride
is
tickled
with
a
mischievous
delight
when
he
seeth
men
seeking
to
him
for
that
which
is
proper
to
God
and
herein
yeelding
to
him
divine
service
.
Which
service
that
he
may
receive
in
a
civil
and
occult
way
from
the
fine
sort
of
wits
,
he
hath
devised
some
seeming
sublime
divinations
,
perswading
them
that
the
decree
of
God
about
humane
events
is
written
in
the
motions
and
several
aspects
of
the
starres
,
and
therefore
that
this
sort
of
divination
is
lawfull
,
yea
divine
.
The
evills
that
come
from
that
perswasion
are
numberlesse
,
for
the
silly
reverence
which
vulgar
spirits
deferre
to
these
predictions
makes
them
wilde
,
and
sets
them
upon
the
fullfilling
of
them
,
because
they
account
them
unavoidable
.
The
worst
evill
is
,
that
thereby
mans
minde
which
ought
to
dwell
at
home
is
transported
out
of
himselfe
,
&
instead
of
reposing
upon
the
love
and
wisedome
of
God
is
suspended
upon
the
Dragons
tayle
and
the
Ascendant
of
an
Horoscope
.
The
histories
of
the
Greeke
Emperours
Alexius
and
Manuel
are
lamentable
examples
how
credulous
persons
are
undone
by
the
imposture
of
Astrologers
when
they
expect
from
the
Starres
those
successes
which
ought
to
have
bin
wrought
by
piety
,
prudence
,
and
valour
.
That
unlucky
art
cuts
the
sinewes
of
industrie
,
and
makes
men
idle
,
greedy
,
and
inconsiderate
.
This
reasoning
I
recommend
to
the
calme
judgement
of
the
lovers
of
that
Science
.
All
affirmation
is
grounded
either
upon
reason
or
authority
.
The
assertions
of
judiciary
Astrology
are
of
the
last
kinde
,
for
no
reason
can
be
given
of
their
Maximes
.
Now
the
authority
upon
which
these
Maximes
are
grounded
must
be
either
divine
,
or
humane
,
or
devillish
.
They
are
not
grounded
upon
divine
authority
,
but
are
expressely
forbidden
by
it
.
God
will
not
have
us
to
be
dismayed
at
the
signes
of
heaven
,
for
the
heathen
are
dismayed
at
them
,
Jer.
10.2
.
and
threatens
the
Astrologers
,
the
starre-gazers
,
&
monethly
prognosticatours
,
that
they
shall
be
as
stubble
,
&
the
fire
shall
burne
them
.
Isa.
47.13
.
Human
authority
in
this
case
is
of
no
weight
,
for
who
hath
given
power
to
men
to
dispose
of
the
severall
Offices
and
preheminences
of
celestial
bodies
?
It
remaines
then
that
these
maximes
are
grounded
upon
diabolical
authority
.
In
effect
,
since
they
are
not
grounded
upon
reason
,
either
they
are
forged
by
men
,
or
delivered
by
revelation
;
and
if
that
revelation
come
not
from
God
,
it
must
needs
come
from
the
devill
.
The
truth
of
this
sentence
,
that
man
is
an
enemy
to
his
owne
content
,
is
seene
in
nothing
so
much
as
in
that
itch
of
curiosity
to
inquire
after
the
future
.
Whereas
we
ought
to
acknowledge
that
our
ignorance
of
the
future
is
the
onely
infirmity
which
we
have
reason
to
be
well
pleased
with
.
God
hath
done
much
for
mankind
to
have
hid
the
future
from
them
.
For
if
besides
present
afflictions
we
had
distresses
to
come
before
our
eyes
,
there
is
no
constancy
but
would
breake
under
that
weight
.
Many
owe
their
present
tranquillity
to
their
ignorance
of
the
calamities
that
waite
for
them
.
But
it
is
not
the
hope
of
future
wordly
content
that
must
hold
up
our
minds
.
The
life
after
this
life
is
the
onely
future
,
upon
which
we
must
depend
.
And
after
we
have
sublimated
our
hopes
and
untyed
our
affections
from
the
earth
,
if
it
please
God
to
send
us
some
worldly
prosperity
,
it
will
be
the
more
welcome
because
it
will
come
unexpected
,
as
a
gaine
over
and
above
the
bargaine
.
CHAP.
III
To
retire
within
ones
selfe
HE
that
hath
learned
to
know
the
world
and
himselfe
,
will
soone
be
capable
of
this
counsell
.
The
world
being
foolish
and
wicked
,
it
will
be
a
wise
part
to
retire
(
as
much
as
the
duties
of
conversation
will
permit
)
from
that
contagion
which
may
impaire
us
.
Persons
that
have
some
goodnesse
in
their
soul
have
a
closset
where
they
may
retire
at
any
time
,
and
yet
keep
in
Society
.
That
closset
is
their
owne
inside
.
Whereby
I
understand
not
all
that
is
within
man
,
for
the
Appetite
is
not
the
closet
but
the
outward
Court
where
all
the
tumult
is
;
there
the
Passions
are
entertaining
the
externall
objects
,
or
quarrelling
with
them
.
But
that
inside
to
which
the
wiseman
must
retire
is
his
judgement
&
conscience
,
thence
to
impose
silence
to
passions
and
hush
all
the
noyse
below
,
that
with
a
calme
and
undisturbed
mind
he
may
consider
the
nature
of
the
persons
and
things
which
he
converseth
with
what
interesse
he
hath
in
them
,
and
how
farre
they
are
appliable
to
Gods
service
and
to
the
benefit
of
himselfe
and
others
.
We
judge
better
of
things
when
we
are
little
interessed
in
them
,
for
then
we
are
lesse
apt
to
forestall
our
judgement
with
our
affection
.
Then
to
possesse
a
cleare
,
free
,
and
uningaged
judgement
among
the
things
of
this
world
,
we
should
learne
well
how
little
interesse
we
have
in
them
,
and
that
we
are
strangers
in
earth
;
whence
inferre
St.
Peters
doctrine
Dearely
beloved
,
I
beseech
you
as
strangers
and
pilgrimes
abstaine
from
fleshly
lusts
.
1
Pet.
2.11
.
For
why
should
we
entertaine
any
eager
desire
for
things
that
concerne
us
but
little
?
Even
among
Pagans
the
wisest
lookt
upon
the
goods
of
this
world
as
things
which
they
needed
not
,
and
retired
within
their
own
breasts
,
which
they
called
their
home
,
there
to
enjoy
vertue
their
onely
good
.
The
wise
Christian
having
that
high
advantage
that
he
may
enjoy
within
his
breast
both
vertue
and
God
himselfe
,
hath
more
reason
to
keep
within
that
home
,
and
look
upon
things
without
,
with
an
indifferent
eye
.
For
when
as
Pagan
Philosophers
called
themselves
Cittizens
of
the
world
,
the
Christian
acknowledgeth
himselfe
astranger
in
it
;
for
he
doth
but
travell
through
the
earth
to
his
heavenly
Country
,
which
they
knew
not
.
A
traveller
looking
out
of
the
window
of
his
Inne
upon
a
country
Faire
,
doth
but
lightly
amuse
his
eyes
with
the
variety
of
course
pedling
wares
,
and
the
buzy
stirre
of
buyers
and
sellers
;
but
his
minde
is
upon
his
journey
,
and
he
will
not
make
one
in
that
crowd
.
With
the
like
indifference
the
wise
Christian
looks
upon
the
hurry
of
the
world
,
and
the
confused
diversity
of
humane
things
,
not
crowding
for
them
,
or
setting
his
heart
upon
them
;
for
his
journy
towards
heaven
calls
him
away
,
and
to
heaven
he
hath
already
sent
his
heart
before
.
That
disinteressed
disposition
towards
the
things
of
this
world
ought
not
to
make
us
carelesse
and
negligent
;
neither
must
we
do
any
businesse
by
halfe
:
Keeping
that
prudent
and
godly
temper
to
apply
our
mind
,
not
our
heart
,
to
worldly
things
;
never
forgetting
,
while
we
tend
them
with
diligence
and
industrie
,
that
they
are
unworthy
to
possesse
the
whole
man
,
who
is
made
for
better
things
.
There
is
no
possession
sooner
lost
then
that
of
ones
selfe
.
The
smallest
things
rob
us
of
it
.
A
sight
worthy
of
contempt
,
if
not
rather
of
compassion
,
is
a
man
sharp-set
upon
play
,
whose
spirit
hurried
out
of
his
true
home
by
the
greedines
of
gaine
,
is
swelled
with
hope
,
and
quaking
for
feare
hanging
upon
the
chance
of
the
dice.
Had
one
driven
us
from
our
house
we
would
cry
aloud
for
justice
against
him
;
But
we
dispossesse
ourselves
from
the
possession
of
our
reason
by
our
violent
passions
,
and
refuse
to
do
justice
to
ourselves
.
How
many
for
a
Mistresse
or
a
preferrement
lose
their
meat
and
their
sleep
,
have
no
other
thought
all
the
day
long
,
and
no
other
dreame
all
the
night
?
their
soules
are
no
more
at
home
,
but
dwell
with
their
neighbours
,
if
we
may
call
dwelling
a
perpetuall
running
after
hopes
that
flye
from
them
.
To
such
men
this
counsell
is
most
proper
,
Tecum
habita
,
Dwell
at
home
.
Keep
possession
of
your
soul
.
Suffer
not
any
thing
to
steale
you
away
from
your selfe
.
There
is
neither
profit
nor
pleasure
worth
so
much
,
that
the
soule
should
goe
from
home
to
get
it
.
Let
none
sooth
up
his
eagernes
about
his
sports
with
the
plea
of
lawfull
pastimes
;
Nothing
is
lawful
that
steales
the
soule
from
God
and
a
mans
selfe
.
When
I
see
a
man
running
after
his
bowle
,
and
following
it
with
blessings
or
curses
:
Another
melting
with
sweat
in
a
tennis-court
,
more
overheated
yet
in
his
passion
then
in
his
body
,
contending
with
high
words
about
a
chase
;
then
say
I
with
compassion
.
Alas
here
is
a
soule
put
out
of
possession
of
herselfe
,
a
man
that
hath
forgotten
his
origine
and
his
dignity
,
having
his
reason
enslaved
to
his
passion
,
and
his
passion
subjected
to
things
of
no
value
;
which
being
in
their
nature
uncapable
to
be
his
masters
,
he
hath
found
a
way
to
make
them
so
by
his
wilful
slavery
.
One
is
allwayes
a
looser
at
that
game
which
robbes
his
soule
of
serenity
.
It
is
an
unlucky
game
that
gives
to
the
noblest
part
of
man
those
great
irregular
motions
which
should
not
be
pardonable
for
the
conquest
or
the
losse
of
an
Empire
.
Nothing
is
so
great
that
for
it
we
should
set
our
mind
out
of
frame
.
A
wiseman
neither
in
jest
nor
earnest
ought
to
subject
himselfe
to
any
external
object
,
or
suffer
his
soule
to
stirre
out
of
her
place
,
and
runne
into
disorder
.
Utility
and
Pleasure
sought
by
disorderly
motions
are
lost
even
by
seeking
.
Of
this
counsel
to
retire
within
onesselfe
,
this
is
a
branch
,
To
keepe
company
with
a
few
well
chosen
persons
,
lending
ourselves
freely
to
them
but
giving
ourselves
to
none
but
God
,
nor
suffering
friendship
to
grow
to
slavery
.
With
all
sorts
of
men
we
must
deale
ingenuously
,
yet
reservedly
,
saying
what
we
think
,
but
thinking
more
then
we
say
,
least
we
give
power
to
others
to
take
hold
of
the
rudder
of
our
mind
,
the
thing
that
all
crafty
negotiatours
aime
at
.
Let
them
not
be
admitted
by
too
much
familiarity
to
know
the
weake
avenues
of
our
soules
.
For
in
all
soules
there
are
some
places
weaker
then
the
rest
.
These
every
one
should
endeavour
to
know
at
home
,
and
view
them
diligently
,
there
to
double
the
fortifications
of
piety
and
wisedome
,
taking
heed
of
lying
uncovered
that
way
.
Also
to
enjoy
that
selfe-retirement
we
must
keepe
ourselves
,
as
much
as
we
can
,
impartial
among
the
diversity
of
parties
and
opinions
.
Where
the
question
is
not
absolutely
of
our
duty
and
salvation
,
we
must
put
on
the
patience
to
see
and
heare
,
and
say
nothing
.
How
many
truths
in
the
world
are
of
that
nature
,
that
it
is
better
not
to
defend
,
yea
not
to
examine
them
,
then
to
trouble
the
world
or
onesselfe
about
them
?
How
many
rights
,
which
it
is
better
to
leave
altogether
undefended
,
then
to
wrong
our
serenity
to
maintaine
them
?
And
how
many
controversies
of
which
the
pro
and
con
is
false
?
Some
contentions
in
this
age
are
such
,
that
a
man
of
good
sense
must
not
care
where
is
the
right
or
the
wrong
.
Among
so
many
turbulent
actours
,
he
must
content
himselfe
to
be
a
beholder
,
judge
of
the
blowes
;
and
stand
out
of
their
reach
.
CHAP.
IV.
To
avoyd
Idlenes
.
THis
counsell
will
be
a
graine
of
salt
to
season
the
precedent
.
For
it
is
the
excuse
of
idle
persous
that
will
appeare
contemplative
men
,
to
say
that
they
will
judge
of
all
,
and
meddle
with
nothing
;
whereas
they
should
be
imployed
about
their
owne
buzinesses
,
that
they
might
have
no
leisure
to
meddle
with
the
buzinesses
of
their
neighbours
.
Indeed
the
practise
of
this
counsel
is
necessary
for
the
observation
of
the
three
counsels
of
which
I
spake
last
.
To
be
content
with
our
condition
we
must
avoyd
idlenes
,
for
the
soule
of
the
sluggard
desireth
and
hath
nothing
,
saith
Salomon
,
Prov.
13.4
Idlenes
makes
a
man
needy
and
covetous
.
But
diligence
makes
his
condition
eazy
.
A
great
delight
it
is
too
see
the
fruit
of
our
owne
industry
.
Likewise
that
we
may
not
depend
from
the
future
,
we
must
avoyd
idlenes
:
for
idle
men
are
gaping
after
the
future
,
because
lazines
makes
the
present
time
bitter
unto
them
.
Dayes
and
houres
seeme
to
goe
a
slow
pace
to
him
that
expects
of
fortune
what
he
might
and
will
not
obtaine
of
his
diligence
.
And
as
for
the
third
counsel
of
retiring
within
ones
selfe
,
idlenes
is
very
much
contrary
to
it
,
for
a
man
that
doeth
nothing
groweth
tedious
to
himselfe
,
and
seekes
out
of
himselfe
how
he
may
cozen
the
wearisome
houres
,
Act.
17.21
.
All
the
Athenians
and
all
the
strangers
that
were
at
Athens
spent
their
time
in
nothing
else
but
either
to
tell
or
to
heare
some
new
thing
:
For
idlenesse
is
the
mother
of
curiosity
.
It
makes
a
mans
mind
to
gad
a
broad
and
keeps
it
in
a
perpetuall
pilgrimage
;
for
the
mind
is
never
at
home
but
when
it
keeps
neere
God
,
and
is
employed
in
some
good
thing
.
The
mind
is
never
content
till
it
be
fixt
,
and
it
will
not
be
fixt
but
upon
imployment
.
Who
so
will
content
his
mind
let
him
do
what
he
ought
to
do
,
for
nothing
brings
more
sadnesse
to
the
mind
then
a
wandering
idlenesse
.
I
call
idleness
not
onely
to
sit
with
ones
armes
a
crosse
but
to
give
oneselfe
to
an
evill
or
uselesse
labour
.
For
many
have
no
other
labour
but
to
diversifye
their
idlenesse
and
give
themselves
more
paine
to
invent
how
they
shall
lose
their
time
,
than
would
have
cost
them
to
imploy
it
well
.
And
when
the
mind
is
once
softned
and
enervated
with
idleness
,
he
will
give
eare
to
any
evill
counsel
,
for
he
that
doth
nothing
is
soone
induced
to
do
evill
,
and
even
by
doing
nothing
he
doth
evill
.
Time
idly
and
viciously
spent
makes
a
man
sad
and
peevish
;
all
things
displease
him
,
and
himselfe
more
then
any
thing
.
None
can
excuse
his
idlenesse
saying
that
he
hath
nothing
to
do
,
for
there
is
alwayes
some
good
to
be
done
;
and
none
shall
ever
bee
idle
who
hath
as
much
will
as
occasion
to
do
good
.
To
do
good
is
the
proper
labour
of
those
who
by
their
wealth
and
quality
are
commonly
exempted
from
labour
.
Of
that
condition
likely
were
some
of
the
Thessalonians
of
whom
St.
Paul
saith
,
that
they
did
not
worke
at
all
but
were
busie
bodies
.
2
Thes.
3.11
.
Yet
without
respect
of
any
quality
he
gives
them
this
charge
,
Now
them
that
are
such
we
command
and
exhort
by
our
Lord
Jesus
Christ
,
that
with
quietnesse
they
work
&
eat
their
own
bread
.
But
ye
brethren
be
not
weary
in
well
doing
.
He
will
have
them
that
live
curiously
,
working
not
at
all
,
to
worke
,
and
eat
their
owne
bread
,
and
to
work
first
before
they
eat
.
Of
which
if
they
excuse
themselves
,
saying
that
they
are
not
men
of
labour
,
the
Apostle
sheweth
them
what
work
God
requires
at
their
hands
,
It
is
that
they
faint
not
in
well
doing
.
Then
his
exhortation
that
with
quietnes
they
worke
eating
their
owne
bread
intimates
this
assurance
unto
them
that
an
innocent
labour
will
give
a
good
taste
to
their
bread
,
and
that
they
shall
enjoy
Gods
gifts
with
quietness
and
content
.
CHAP.
V.
To
avoyd
Curiosity
in
divine
matters
.
CUriosity
in
the
things
of
God
is
one
of
the
principall
hinderances
of
the
peace
of
the
soul
.
In
nothing
the
propagation
of
the
first
sin
is
more
evident
.
It
is
the
right
slip
of
the
folly
of
our
first
Parents
,
upon
whom
God
had
bestowed
the
whole
plenty
and
beauty
of
Nature
gathered
in
one
spacious
garden
,
planted
with
choise
trees
.
In
that
garden
nothing
was
denyed
them
but
so
much
as
was
hurtfull
,
The
tree
of
science
of
good
and
evill
;
A
Science
which
God
kept
to
himselfe
.
Yet
in
the
midst
of
that
overflowing
wealth
,
they
were
distasted
with
all
that
was
given
them
,
out
of
a
greedy
desire
to
taste
that
which
was
denyed
them
;
and
for
tasting
of
the
tree
of
science
of
good
and
evill
,
they
were
driven
farre
from
the
tree
of
life
.
We
likewise
their
sinfull
progenie
put
our
selves
far
from
the
tree
of
life
,
by
stretching
our
hand
unto
that
unlucky
fruit
of
forbidden
knowledg
.
And
many
speed
so
ill
in
their
curious
search
,
that
while
they
are
about
to
make
themselves
like
God
,
by
their
knowledge
,
they
become
like
Satan
by
their
audaciousnesse
.
But
how
doth
it
come
to
passe
that
the
study
of
the
knowledge
of
God
,
which
is
the
Soveraine
good
of
man
,
serves
to
make
him
guilty
and
miserable
,
and
that
too
often
they
that
soare
highest
to
draw
neere
to
God
,
are
found
most
remote
from
him
?
It
is
because
they
goe
the
wrong
way
to
worke
.
For
whereas
they
should
study
his
love
(
a
gulfe
where
a
man
is
allowed
to
wade
above
his
stature
)
they
search
his
hidden
and
inscrutable
counsell
:
No
wonder
if
they
that
will
creep
into
Gods
secret
will
,
lose
the
benefit
of
his
declared
good
will
;
as
Adam
presuming
to
lay
his
hand
on
the
forbidden
fruit
lost
the
possession
of
so
many
fruits
,
the
enjoyment
whereof
was
free
to
him
before
.
Moses
having
made
that
high
request
to
God
,
Exod.
33.18.23
.
I
beseech
thee
shew
mee
thy
glory
,
God
answered
him
,
Thou
shalt
see
my
backparts
but
my
face
shall
not
be
seene
.
A
mysterious
Text
,
which
being
well
understood
assigneth
the
just
extent
and
sets
the
certaine
limits
to
humane
reasoning
in
divine
matters
.
It
is
allowed
to
seeke
God
,
à
posteriori
by
his
effects
,
they
are
Gods
back
parts
;
It
is
the
just
extent
of
our
contemplation
.
But
to
seek
God
,
ab
anteri●ri
,
by
his
counsels
which
are
the
first
causes
,
it
is
attempting
to
see
Gods
face
,
an
undertaking
no
lesse
unlawfull
then
impossible
.
My
face
shall
not
be
seene
.
That
limit●ne
sets
to
our
contemplation
.
Were
this
well
studyed
and
comprehended
aright
,
more
labour
should
be
bestowed
upon
the
meditation
of
Gods
workes
of
nature
and
grace
&
of
his
revealed
will
,
for
by
these
onely
it
is
possible
to
man
living
in
the
flesh
to
see
God
in
some
measure
.
And
the
darke
questions
of
Gods
eternall
counsell
should
be
layd
by
.
The
doctrine
of
predestination
settleth
the
soul
in
a
stedfast
assurance
,
when
it
is
apprehended
by
faith
;
but
the
same
brings
trouble
and
perplexity
to
a
mans
heart
when
one
will
fathom
Gods
counsell
with
the
plummet
of
reason
.
In
that
poynt
Reason
is
prone
to
frame
objections
against
the
justice
and
wisedom
of
God
.
Wherefore
ere
it
go
too
farre
,
the
bridle
of
piety
must
give
it
this
short
stop
,
Rom.
9.20
.
O
man
who
art
thou
that
replyest
against
God
?
If
about
the
actious
and
decrees
of
God
you
cannot
satisfye
your
reason
,
remember
that
reason
was
made
for
man
not
for
God
,
and
be
ye
quiet
.
Likewise
these
in
incomprehensible
points
of
the
concurrence
of
Gods
grace
with
mans
will
,
&
how
his
invariable
decree
may
consistwith
the
free
actions
of
men
,
reason
must
altogether
silense
her
inquiry
,
acknowledging
that
in
that
meeting
of
the
finite
with
the
infinite
,
reason
being
finite
can
comprehend
nothing
but
things
of
her
kind
.
Since
then
there
is
something
of
infinity
in
that
meeting
,
the
comprehension
of
it
must
be
left
to
the
infinite
God
,
to
whom
alone
it
belongs
to
know
his
infinite
workes
.
In
that
meeting
all
that
belongs
to
us
is
to
have
no
other
will
but
Gods
,
embrace
his
grace
with
a
free
and
ready
heart
;
trust
in
his
promises
,
and
commit
ourselves
to
his
providence
.
A
wise
counsell
,
easier
to
observe
then
to
comprehend
,
is
this
,
That
in
the
worke
of
our
conversion
and
sanctification
we
must
give
to
God
the
whole
glory
and
to
ourselves
the
whole
taske
.
And
so
of
the
resistence
of
so
many
mens
wills
against
Gods
will
,
which
neverthelesse
they
promote
,
even
by
resisting
it
,
that
holy
will
having
no
part
in
the
evil
which
they
doe
;
And
of
the
wisedome
of
that
high
moderatour
,
who
for
his
glory
tolerateth
the
kingdome
of
the
devill
in
the
midst
of
his
kingdome
,
we
must
acknowledge
that
they
are
matters
for
admiration
not
inquisition
.
It
is
a
goodly
study
to
be
a
disciple
of
Gods
wisedome
and
providence
;
but
where
we
find
our
contemplation
brought
to
non
plus
,
we
must
be
contented
to
beleeve
that
God
is
all
wise
and
all
good
.
Let
him
doe
his
pleasure
and
let
us
doe
our
duty
.
The
holy
Scriptures
are
the
cleare
spring
of
life
.
Our
Lord
Jesus
commands
us
diligently
to
search
them
,
because
in
them
we
hope
to
have
eternal
life
.
Ioh.
5.39
.
The
texts
lesse
perspicuous
,
as
they
require
more
study
,
they
require
also
more
modesty
.
And
better
it
is
to
say
of
a
hard
text
,
I
understand
it
not
,
then
to
wrest
it
with
a
forced
interpretation
.
The
writers
of
Comments
upon
whole
bookes
of
Scripture
are
often
put
to
that
choyce
.
Yet
how
few
are
extant
that
will
say
ingenuously
,
This
text
is
above
our
understanding
,
and
we
must
expect
till
he
that
hath
lockt
up
the
sense
of
it
,
give
us
a
key
to
open
it
.
Scripture
must
be
put
to
the
uses
attributed
to
it
by
St
Paul
,
doctrine
,
reproofe
,
correction
,
instruction
in
righteousnes
.
That
the
man
of
God
may
be
perfect
thoroughly
furnished
unto
all
good
worke
.
2
Tim.
3.16
.
For
these
uses
there
be
so
many
cleare
texts
that
we
need
not
beate
our
braines
against
the
hard
ones
.
It
is
a
commendable
study
to
seeke
to
understand
Canonical
prophecies
;
God
himselfe
gave
them
to
the
Church
to
be
studied
.
And
seeking
the
intelligence
of
them
is
obeying
Christs
command
to
search
the
Scriptures
drligently
.
But
in
that
command
he
meanes
the
prophecies
fullfilled
which
speake
of
his
first
comming
,
not
the
prophecies
yet
to
be
fulfilled
:
Which
yet
we
may
search
but
with
that
reservation
,
that
we
content
ourselves
with
so
much
as
is
clearely
revealed
,
and
presume
not
to
seeke
into
that
which
is
hidden
.
Wherein
the
style
of
prophecies
is
a
sure
guide
,
for
we
must
beleeve
that
the
Holy
Ghost
hath
hidden
them
in
obscure
termes
that
they
should
not
be
understood
;
and
if
God
will
not
have
us
to
understand
them
,
it
is
folly
and
arrogancy
for
us
to
goe
about
it
.
Why
should
we
fecke
to
see
that
which
God
hath
hidden
?
he
hath
hid
it
because
we
should
not
see
it
.
I
am
inclined
to
beleeve
(
yet
submitting
to
better
judgements
)
that
the
end
of
most
prophecies
is
not
so
much
that
we
might
foreknow
things
to
come
,
as
that
we
might
admire
the
wisedome
,
and
preordination
of
God
,
when
they
are
come
;
and
to
comfort
us
in
the
assurance
that
the
whole
course
of
the
conduct
and
trials
of
the
Church
,
and
her
deliverance
and
glory
in
the
end
,
is
fore-ordained
in
Gods
counsell
.
Let
us
stay
a
little
.
Events
will
expound
predictions
.
As
we
must
not
curiously
examine
the
word
of
God
,
we
must
not
scrupulously
search
the
worke
of
his
Spirit
.
Many
devout
soules
yeeld
a
wrong
obedience
to
this
precept
of
St
Paul
,
Examine
your
owne
selves
whether
you
be
in
the
faith
,
2.
Cor.
13.5
.
for
instead
of
examining
their
owne
selves
they
examine
God
,
seeking
with
a
trembling
and
overbuzy
care
what
degree
of
comfort
and
assurance
of
their
salvation
they
feele
in
their
hearts
,
which
is
the
worke
of
God
not
of
men
.
And
as
in
the
searches
of
jealousy
,
when
a
man
seekes
for
that
which
he
feares
to
finde
,
they
draw
upon
them
that
which
they
feare
by
seeking
it
with
too
much
curiosity
,
and
frame
doubts
to
themselves
by
examining
of
their
confidence
.
To
heale
themselves
of
that
timorous
curiosity
they
should
not
take
for
Gospel
whatsoever
godly
men
have
written
of
the
manner
how
the
holy
Ghost
is
working
in
the
conscience
;
for
it
is
certaine
that
he
worketh
diversly
according
to
the
diversity
of
natures
,
and
doth
vary
the
dispensation
of
his
graces
according
to
his
good
pleasure
.
Wherefore
when
we
examine
whether
we
be
in
the
faith
,
it
is
not
the
worke
of
God
that
we
must
examine
but
our
owne
.
And
we
must
call
ourselves
to
account
whether
we
love
God
and
our
neighbours
,
and
what
care
we
take
to
serve
him
:
whether
we
keepe
his
commandements
,
and
receive
his
promises
with
obedience
of
faith
.
In
these
things
where
the
worke
of
Gods
grace
is
joined
with
ours
we
have
but
our
performance
to
examine
,
looking
upon
Gods
worke
with
reverence
,
and
ascribing
to
him
all
the
good
that
is
in
us
.
Which
reverence
must
be
redoubled
when
we
consider
in
us
that
worke
of
grace
where
the
worke
of
man
hath
no
share
,
and
such
are
the
heavenly
comforts
and
spiritual
joyes
.
Of
these
we
must
not
curiously
examine
the
manner
and
measure
,
as
though
the
seale
of
our
adoption
consisted
in
these
:
for
it
is
not
in
feeling
comfort
but
in
departing
from
iniquity
that
this
seale
consisteth
;
as
we
learne
of
St
Paul
,
2.
Tim.
2.19
.
Confidence
is
a
great
evidence
of
grace
,
but
Love
is
a
greater
.
Let
us
imploy
spiritual
joyes
when
it
pleaseth
God
to
send
them
,
to
improve
love
and
gratefulnesse
in
us
.
Do
we
find
ourselves
destitute
of
those
joyes
?
let
us
study
to
find
out
in
our
conciences
the
causes
of
that
want
,
that
we
may
remove
them
;
labouring
to
clarifye
our
souls
of
all
mire
of
the
earth
,
that
they
may
like
pure
Crystals
receive
the
gratious
and
comfortable
rayes
of
the
Sunne
of
righteousnesse
.
But
as
long
as
God
gives
us
the
grace
to
love
him
,
and
cast
ourselves
upon
him
,
Let
his
grace
be
sufficient
unto
us
;
for
his
strength
is
made
perfect
in
weakenesse
.
2
Cor.
12.9
.
Joy
and
comfort
cannot
but
follow
faith
and
love
:
Perhaps
not
very
close
,
but
feare
not
,
they
will
and
must
needs
follow
.
Let
us
expect
their
comming
in
silence
and
hope
,
and
take
heed
of
putting
them
back
with
curiosity
and
impatience
.
CHAP.
VI.
Of
the
care
of
the
Body
,
and
other
little
Contentments
of
life
.
SInce
we
seeke
the
content
of
the
mind
,
the
body
must
not
be
forgotten
;
for
as
long
as
they
live
personally
united
in
this
world
they
can
hardly
be
content
the
one
without
the
other
.
That
the
body
may
do
good
service
to
the
mind
,
the
mind
must
be
a
good
Master
to
the
body
and
maintaine
it
with
great
care
.
I
say
with
great
care
,
not
with
much
tendernesse
:
for
we
must
use
it
to
be
contented
with
little
,
and
with
things
easie
and
ordinary
,
looking
lesse
for
pleasure
then
health
,
which
yet
is
the
way
to
get
a
lasting
pleasure
.
Of
all
earthly
treasures
health
is
the
most
precious
.
Without
the
health
of
the
body
,
the
mind
hath
much
adoe
to
maintaine
his
liberty
and
stability
.
The
disorder
of
the
humours
of
the
body
makes
the
mind
turbulent
&
froward
,
and
sometimes
reason
is
quite
turned
upside
downe
by
a
corporall
indisposition
.
It
is
then
the
part
of
a
wiseman
to
take
a
most
speciall
and
exact
care
of
his
health
.
It
is
preserved
by
these
three
principal
meanes
,
Serenity
of
mind
,
a
sober
diet
,
and
exercise
.
Of
these
three
antidotes
against
all
diseases
,
the
chiefe
is
,
Serenity
of
mind
.
This
and
the
health
of
the
body
maintaine
one
another
.
But
the
mind
is
a
more
powerfull
agent
upon
the
body
then
the
body
upon
the
mind
.
A
meek
and
cheerefull
spirit
keepeth
his
body
healthfull
,
whereas
frequent
excessive
fits
of
choler
,
and
deep
sadnesse
,
sowre
the
whole
masse
of
blood
,
and
poyson
the
fountaine
of
animall
spirits
.
Whereby
the
body
loseth
his
lively
colour
and
his
good
plight
,
and
droops
into
a
lingering
consumption
.
Heavinesse
in
the
heart
of
man
makes
it
stoop
.
By
sorrow
of
heart
the
spirit
is
broken
.
A
merry
heart
doth
good
like
a
medicine
,
but
a
broken
spirit
dryeth
the
bones
,
saith
Solomon
.
And
to
get
that
merry
heart
he
enjoynes
us
to
keep
our
mind
in
a
milde
temper
.
Prov.
11.17
.
The
mercifull
man
doth
good
to
his
owne
soule
,
but
he
that
is
cruell
troubleth
his
owne
flesh
.
The
body
thus
preserved
in
health
by
the
serenity
of
mind
,
payeth
him
readily
for
that
good
office
;
for
the
mind
is
kept
tranquill
and
serene
by
the
good
constitution
of
the
body
.
To
preserve
both
,
sobriety
is
necessary
;
there
being
nothing
that
weares
the
body
and
sets
the
mind
out
of
frame
so
much
as
intemperance
doth
.
Neither
are
those
that
glut
themselves
with
meate
and
drink
the
onely
that
need
to
be
exhorted
to
learne
sobriety
.
Many
that
go
for
sober
,
need
that
exhortation
:
For
generally
all
that
live
with
some
plenty
eat
and
drink
too
much
,
and
confound
in
their
stomack
too
many
various
ingredients
;
giving
to
nature
more
then
it
needs
,
and
more
then
it
can
dispense
;
Which
superfluity
,
that
especially
of
the
third
concoction
,
turnes
into
ill
humours
,
whence
variety
of
diseases
is
bred
,
answerable
to
the
variety
of
our
dishes
,
as
in
the
Commonwealth
uselesse
persons
,
and
such
as
have
nothing
to
do
,
are
they
that
stirre
seditions
and
trouble
the
State
.
Then
naturall
heate
which
serves
to
the
nutritive
faculty
weares
away
before
the
time
,
when
it
is
put
to
an
overgreat
labour
;
and
the
spirits
serving
to
make
the
pot
boyle
below
,
leave
the
intellectual
part
ill
served
in
the
upper
roome
.
That
overplus
of
aliment
growing
to
pride
of
blood
,
breeds
no
better
effect
in
the
soule
then
to
swell
the
appetite
,
and
stirre
it
to
rebellion
against
the
reason
.
If
we
could
bring
ourselves
to
a
more
simple
and
lesse
abundant
dyet
,
both
our
bodies
and
minds
would
enjoy
more
health
.
The
fewer
vapours
the
belly
sends
to
the
braines
besides
the
necessary
,
the
clearer
is
the
skie
in
that
upper
region
.
Therefore
,
to
keepe
health
and
serenity
,
such
as
have
a
daily
plentifull
fare
,
and
feare
that
their
stomack
hath
more
appetite
then
strenght
,
shall
doe
wisely
to
fast
sometimes
,
to
give
it
time
to
rest
,
and
recover
strength
.
Most
sicknesses
in
their
beginnings
may
be
healed
by
abstinence
.
On
the
other
side
they
that
use
a
more
sparing
dyet
should
allow
to
themselves
some
intervals
of
good
cheere
.
It
oppresseth
those
whose
ordinary
meales
are
so
many
feasts
;
but
it
reneweth
the
vigour
of
those
that
use
it
seldome
.
Wine
is
especially
given
of
God
to
make
glad
the
heart
of
man
.
Psal.
104.15
It
is
of
singular
vertue
to
charme
cares
.
Two
draughts
of
it
extraordinary
when
the
minde
is
vexed
with
crosses
,
will
put
upon
a
mans
buzinesses
a
smoother
and
calmer
face
.
The
third
preserver
of
health
is
Exercise
,
without
which
the
body
becomes
an
unwieldy
bagge
of
corrupt
humours
.
Great
eaters
need
more
exercise
.
But
the
most
sober
need
some
.
The
naturallest
and
pleasantest
is
walking
,
to
which
they
that
lead
a
sedentary
life
must
allow
some
time
.
But
to
most
men
their
buzinesses
give
bodily
exercise
enough
,
many
times
too
much
,
to
the
prejudice
of
the
minde
,
which
thereby
is
neglected
and
made
servant
to
the
body
.
If
one
be
shut
up
,
or
hath
lost
the
use
of
his
legs
,
he
must
invent
some
other
way
instead
of
walking
to
exercise
his
body
and
prevent
sicknes
;
And
if
he
cannot
put
his
body
to
any
exercise
,
he
must
eate
and
drinke
the
lesse
.
It
is
a
wise
course
to
harden
the
bodies
of
children
and
young
men
,
especially
against
cold
,
the
cause
of
most
sicknesses
in
aged
persons
.
But
when
one
hath
bin
tenderly
brought
up
,
it
is
imprudence
to
goe
about
to
inure
his
body
to
hardnes
in
his
declining
age
.
The
minde
may
be
capable
of
that
resolution
,
not
a
tender
body
that
needs
carefull
tending
.
These
are
the
general
precepts
to
preserv
health
.
To
mend
it
when
it
is
impaired
,
Physicians
must
be
consulted
,
and
remedies
used
:
About
which
two
rules
must
be
observed
.
Let
it
be
betimes
before
sicknes
have
taken
roote
;
Let
it
be
seldome
,
for
too
many
remedies
are
worse
then
the
disease
.
I
presuppose
that
Physique
and
Physicians
shall
be
used
as
it
is
prescribed
by
the
Sonne
of
Sirac
,
Ecclus.
38.1
.
for
necessity
not
for
wantonnes
.
The
chiefe
use
of
that
art
is
to
prevent
diseases
.
Every
one
ought
to
have
enough
of
it
to
know
his
owne
body
,
and
keepe
off
the
indispositions
to
which
he
feeles
himselfe
obnoxious
,
not
to
weare
out
his
body
with
drugs
without
great
necessity
.
But
there
are
certaine
simple
and
eazy
helpes
that
prevent
great
inconveniencies
when
they
are
used
betimes
:
And
what
wiseman
would
not
keepe
himselfe
from
grievous
sicknesses
,
if
the
use
of
a
little
sauge
or
juniper
berries
will
doe
it
?
What
remedy
soever
be
used
for
prevention
of
sicknesses
,
take
it
for
certaine
that
they
are
better
prevented
by
abstinence
from
unwholesome
things
then
by
the
use
of
wholesome
.
Let
the
body
be
well
clad
,
for
commodity
not
shew
,
neither
curiously
affecting
the
mode
,
nor
opposing
it
with
a
fantastical
singularity
.
Let
all
that
we
weare
be
comely
and
handsome
,
not
to
please
other
mens
eyes
but
our
owne
.
He
that
is
slovenly
in
his
attire
thereby
groweth
sad
and
dejected
,
ere
he
be
aware
:
Why
should
one
make
himselfe
contemptible
to
the
world
and
displeasing
to
himselfe
by
a
wilfull
lazy
neglect
of
his
person
?
Let
there
be
order
and
suitablenes
in
our
stuffe
and
furniture
,
though
never
so
coorse
.
Let
not
any
thing
want
its
proper
place
,
though
never
so
little
.
Confusion
is
offensive
to
the
minde
but
order
gives
a
secret
delight
.
Let
our
dwelling
be
lightsome
,
if
possible
;
in
a
free
aire
,
and
neere
a
garden
.
Gardening
is
an
innocent
delight
;
it
was
the
trade
of
man
in
the
state
of
Innocence
.
With
these
if
one
may
have
a
sufficient
revenue
an
honest
employment
,
little
buzines
,
sortable
company
,
and
especially
the
conversation
of
good
bookes
with
whom
a
man
may
converse
as
little
and
as
much
as
he
pleaseth
,
he
needs
little
more
,
as
for
the
exteriour
,
to
enjoy
all
the
content
that
this
world
can
afford
.
Of
the
pastimes
of
the
Nobility
and
Gentry
those
should
be
preferred
that
bring
a
publique
utility
,
as
hunting
the
wilde
boare
and
the
wolfe
,
where
the
countrey
is
annoyed
with
them
,
and
in
England
the
fox
,
and
the
badger
.
It
is
double
content
to
a
generous
and
well
given
nature
when
he
doeth
good
for
his
pleasure
.
The
military
pastimes
of
young
Gentlemen
in
France
and
Italy
are
usefull
and
pleasant
;
and
by
them
they
are
fashioned
,
and
fitted
to
serve
their
countrey
.
Games
of
hazard
discompose
the
minde
extraordinarily
:
They
accustume
it
to
be
hanging
upon
the
future
and
depending
on
fortune
,
to
which
every
wiseman
will
give
as
little
power
over
him
as
he
can
.
They
do
also
provoke
passion
;
and
cause
great
agitations
in
the
soule
for
things
of
nothing
.
All
that
,
point
blank
contrary
to
the
worke
of
piety
and
Philosophy
.
Games
that
consist
in
dexterity
of
body
or
minde
are
preferable
to
those
that
are
committed
to
blind
chance
.
Chesse
will
sharpen
the
wit
but
buzy
it
overmuch
,
and
toyle
the
spirits
instead
of
recreating
them
,
which
is
the
proper
use
of
play
.
Of
all
gaming
,
the
lesse
the
better
;
And
when
it
disordereth
the
passion
,
the
least
is
too
much
.
He
that
ventureth
much
money
at
play
,
ventureth
not
with
it
the
tranquillity
of
his
mind
a
thousand
times
more
precious
,
but
makes
a
certaine
losse
of
it
,
whatsoever
become
of
the
money
.
That
bold
venturing
comes
not
out
of
contempt
of
the
goods
of
this
world
(
as
gamesters
would
have
us
to
beleeve
)
but
out
of
an
unsatiable
greedinesse
to
gaine
much
in
short
time
.
Wherefore
to
them
that
have
little
money
and
to
great
lovers
of
it
,
great
losses
at
play
are
very
smarting
;
and
yet
the
gaine
is
more
hurtfull
then
the
losse
:
for
it
enflameth
covetousnes
,
and
sets
the
heart
upon
a
wicked
labour
to
grow
rich
by
the
ruine
of
others
,
which
afterwards
is
practised
in
the
more
serious
commerces
of
Society
.
Thereby
also
the
fountaine
of
charity
is
drained
,
and
so
the
streames
of
charitable
deeds
.
Bestowing
money
in
play
is
not
the
way
to
make
friends
with
that
unrighteous
Mammon
that
receive
a
man
into
eternal
habitations
,
but
enemies
to
turne
him
out
of
his
temporal
habitation
.
It
is
the
way
to
lose
both
earth
and
heaven
.
When
you
have
an
undoubted
right
to
a
considerable
summe
of
money
,
and
the
present
possession
;
what
a
mad
part
is
it
to
call
it
in
question
whether
it
must
be
yours
or
anothers
,
and
decide
the
question
with
three
dice
?
And
what
ungratefulnes
to
the
great
giver
of
all
goods
gifts
,
to
play
those
goods
away
which
are
afforded
to
us
by
his
liberality
,
and
acquired
for
us
by
the
sweate
and
hard
labour
of
many
poore
families
?
Though
then
the
parties
at
play
be
consenting
to
that
strange
way
of
acquisition
,
that
consent
doth
not
make
it
lawfull
;
neither
of
them
being
the
owner
those
goods
which
he
calls
his
,
but
the
keeper
and
steward
,
who
must
give
account
of
his
stewardship
to
his
Master
.
Whether
we
winne
or
lose
considerable
summes
at
play
,
we
commit
robbery
;
for
if
we
rob
not
our
adversary
,
we
rob
our
family
,
and
ourselves
,
and
God
.
Herein
worse
then
that
ill
Servant
that
hid
his
talent
in
the
ground
;
for
the
gamester
if
he
be
a
loser
hath
made
away
the
talent
intrusted
unto
him
by
God
.
And
though
he
be
a
gainer
,
yet
he
hath
made
himselfe
incapable
to
give
a
good
account
of
his
talent
to
his
Lord
,
since
he
hath
put
it
to
an
unrighteous
banke
.
Eloquence
is
a
pleasant
and
profitable
pastime
,
both
to
read
and
compose
;
For
while
it
delights
the
mind
it
doth
polish
,
sweeten
,
and
heighten
it
.
It
is
then
most
delightfull
when
it
serveth
to
cloath
good
matter
,
and
when
the
chiefe
ornament
is
good
sense
.
And
it
fals
out
happily
that
the
eloquentest
books
of
antiquity
are
also
the
best
,
and
they
that
have
the
wisest
reason
express
it
with
most
elegancy
.
The
same
is
true
of
the
late
Authors
.
Poetry
delighteth
much
,
So
one
take
little
of
it
at
once
,
for
it
is
lushious
meat
,
too
much
of
it
brings
wearinesse
and
loathing
.
It
is
more
delightfull
to
read
then
to
compose
,
herein
like
musique
which
delights
the
hearers
more
then
the
Musicians
.
As
then
it
is
better
to
heare
a
Set
of
violins
then
to
make
one
in
it
,
it
is
better
to
heare
Poets
then
to
augment
their
number
.
I
had
rather
that
others
should
make
me
sport
,
then
I
them
.
I
need
not
be
curious
in
the
search
of
the
severall
devices
of
men
to
passe
their
time
;
the
task
of
the
wise
being
not
to
seeke
them
,
but
to
use
them
well
when
they
meet
in
his
way
,
and
more
yet
to
learne
to
live
contented
without
them
.
What
we
want
of
them
must
be
supplyed
with
serenity
of
mind
,
and
an
easinesse
inventive
to
frame
to
ourselves
divertisements
,
and
make
a
pastime
even
of
our
misfortune
.
If
we
may
be
merry
it
matters
not
upon
what
ground
,
so
it
be
not
evill
.
A
serene
mind
that
trusteth
in
God
and
doth
good
needs
not
look
abroad
for
mirth
:
He
fetcheth
mirth
out
of
his
owne
stock
.
To
get
the
true
taste
of
the
outward
contentments
of
life
,
we
wust
but
taste
them
,
not
stretch
our
stomack
upon
them
;
expecting
our
onely
true
contentment
from
God
and
within
ourselves
.
We
must
make
use
of
all
things
and
stay
upon
God
alone
.
The
sense
of
Gods
love
and
our
reciprocall
love
to
him
give
to
the
soul
that
onely
true
content
;
but
they
take
not
from
us
the
taste
of
the
outward
lawfull
contentments
of
life
.
Rather
they
give
us
that
tast
:
for
to
him
that
loves
God
and
rejoyceth
in
his
love
,
all
things
looke
pleasantly
.
The
certainty
of
his
principall
good
keeps
him
so
cheerefull
,
that
he
takes
contentment
in
in
the
smallest
things
;
as
he
that
hath
newly
received
tidings
of
great
joy
is
well
pleased
with
a
coorse
entertainment
,
and
delights
even
in
those
things
that
displeased
him
before
.
CHAP.
VII
.
Conclusion
.
Returne
to
the
great
principle
of
the
Peace
and
Contentment
of
Mind
which
is
to
stick
to
God
.
FRom
these
smal
contentments
let
us
remount
to
the
great
and
principall
,
and
their
stay
.
It
consisteth
in
the
peace
of
God
and
union
with
him
by
faith
and
love
.
There
we
began
,
there
we
must
end
.
We
have
considered
the
world
sufficiently
,
to
conclude
that
it
consisteth
in
three
poynts
,
Vanity
,
Wickednesse
,
and
Misery
.
What
is
best
in
it
is
perishable
.
When
we
have
it
in
our
hands
it
slips
between
our
fingers
,
and
when
it
stayes
with
us
yet
it
is
none
of
ours
,
since
it
is
out
of
ourselves
.
Among
all
the
objects
of
our
senses
,
none
is
capable
to
give
us
a
perfect
and
durable
content
.
Being
thus
unsatisfyed
of
all
things
without
us
,
if
we
enter
within
ourselves
,
what
satisfaction
do
we
find
in
our
nature
?
we
find
errour
in
our
opinions
,
tumult
in
our
passions
,
hardness
or
terrour
in
our
conscience
,
when
God
dwells
not
in
it
by
his
grace
.
Pagan
Philosophers
teach
us
indeed
that
within
us
or
no
where
,
comfort
is
to
be
found
.
But
alas
!
poore
men
,
they
sought
nothing
within
themselves
but
themselves
.
And
what
is
more
weake
,
more
inconstant
,
and
more
calamitous
then
man
?
Then
,
to
this
Philosophy
one
point
is
wanting
,
which
is
all
;
and
that
is
,
to
seeke
God
within
us
,
inviting
him
by
humility
&
repentance
to
choose
his
abode
in
our
soules
,
and
there
entertaining
him
with
love
and
faith
.
This
is
the
only
safe
harbour
for
peace
and
contentment
of
mind
.
Out
of
it
,
there
is
nothing
but
storme
.
The
best
worldly
state
is
vanity
and
perplexity
.
Of
this
Solomon
is
an
excellent
witness
who
having
seene
all
the
evill
,
and
tryed
all
the
good
of
this
world
,
pronounceth
this
verdict
.
Eccles.
1.14
.
I
have
seene
all
the
workes
that
are
done
under
the
Sunne
,
and
behold
all
is
vanity
and
vexation
of
spirit
.
That
great
King
having
long
enjoyed
an
unparallelled
prosperity
,
saith
in
the
end
that
he
hated
life
,
and
hated
all
his
labour
;
Eccles.
7.17
,
18.
although
his
labour
was
to
content
himselfe
being
exalted
to
the
highest
Orb
of
power
,
overflowing
with
plenty
,
and
swimming
in
delights
.
What
reason
then
have
distressed
men
to
hate
their
life
and
labour
,
when
they
weare
out
their
life
in
want
,
in
lawsuites
,
in
sicknesse
,
and
receiving
no
other
salary
of
their
vertue
but
envy
and
ungratefulness
?
Wherefore
that
wise
Prince
having
throughly
considered
all
that
is
good
and
evill
in
this
world
and
this
life
,
ends
in
this
conclusion
which
he
recommends
to
his
Sonne
.
Eccles.
12.12
.
And
further
,
by
these
,
my
Sonne
,
be
admonished
;
Of
making
many
bookes
there
is
no
end
,
and
much
study
is
a
weariness
of
the
flesh
.
Let
us
heare
the
conclusion
of
the
whole
matter
.
Feare
God
and
keep
his
commandements
,
for
this
is
the
whole
duty
of
man
.
For
God
shall
bring
every
worke
into
judgement
with
every
secret
thing
,
whether
it
be
good
or
whether
it
be
evill
.
So
doth
Solomon
express
that
God
is
the
center
,
both
of
our
duty
,
and
of
our
rest
and
happinesse
;
and
that
the
only
safety
and
solid
content
consisteth
in
sticking
fast
to
him
.
There
we
finde
refuge
in
our
dangers
,
confidence
in
our
feares
,
comfort
in
our
sorrowes
,
counsell
in
our
perplexities
,
light
in
darkenesse
,
and
life
in
death
.
There
we
learne
to
make
the
right
use
of
prosperity
,
enjoying
the
gifts
of
God
with
cherefulnesse
and
simplicity
,
not
vexing
ourselves
with
cares
to
keepe
them
,
or
with
covetousness
to
increase
them
.
There
we
get
a
gracious
illumination
to
our
understanding
,
a
rule
to
our
will
,
a
bridle
to
our
appetite
,
a
sincere
joy
in
our
conscience
.
How
great
,
how
unspeakable
is
that
happinesse
,
when
our
heart
is
turned
into
a
Sanctuary
,
where
God
himselfe
is
pleased
to
dwell
and
speak
peace
to
our
soul
,
assuring
us
that
he
is
reconciled
towards
us
in
his
Beloved
!
There
he
leads
us
into
all
truth
,
helps
up
our
weakeness
,
instructs
our
ignorance
,
raiseth
us
up
when
we
fall
,
and
sets
us
againe
in
the
right
way
when
we
are
gone
astray
.
We
are
assaulted
by
many
enemies
,
but
they
that
are
for
us
,
are
more
then
they
that
are
against
us
,
since
we
haue
alwayes
the
Lord
at
our
right
hand
.
We
are
unwise
,
but
we
have
free
accesse
to
the
Soveraine
wisedome
to
consult
it
at
all
times
.
And
many
times
that
high
wisedome
,
preventing
our
consulting
,
mends
what
we
have
marred
by
our
folly
.
Which
present
blessings
are
small
being
compared
to
our
glorious
hope
.
That
incomparable
honour
and
,
wealth
to
be
received
into
all
the
rights
of
Gods
children
,
that
incorruptible
crowne
of
life
,
that
fulnesse
of
joy
in
the
enjoyment
of
Gods
presence
;
they
are
depthes
not
to
be
fathomed
with
mans
thought
.
But
whereas
for
materiall
things
the
extent
of
our
sight
is
long
,
the
reach
of
our
armes
but
short
.
In
things
spirituall
and
eternal
it
is
quite
otherwise
with
us
;
for
the
two
armes
of
the
soul
,
which
are
love
and
faith
,
reach
much
higher
then
the
eye
sight
of
reason
can
penetrate
:
With
these
armes
the
godly
soul
layeth
hold
upon
the
celestiall
goods
which
shee
cannot
see
,
and
with
a
lawfull
hastinesse
antedates
in
the
present
the
possession
of
the
glory
to
come
.
That
expectation
makes
the
Christian
to
disgest
any
bitternesse
,
and
calmely
passe
by
all
the
incommodities
of
life
.
For
he
will
say
in
his
adversities
,
This
but
a
step
of
ill
way
to
an
eternall
glory
;
All
these
evils
have
an
end
,
and
then
begins
a
felicity
without
end
.
Without
looking
so
farre
,
the
present
sense
of
the
love
of
God
to
us
breeding
our
reciprocall
love
to
him
;
and
that
mutuall
embrace
of
God
and
the
soule
living
yet
in
the
flesh
,
though
as
short
of
the
perfect
union
with
God
as
the
highest
mountaines
come
short
of
heaven
,
yet
brings
to
the
soul
a
dignity
and
contentment
beyond
all
expression
.
It
is
that
peace
of
God
which
passeth
all
understanding
and
keeps
our
hearts
and
minds
through
Jesus
Christ
.
It
is
a
transfiguration
of
the
devout
soul
for
an
earnest
of
her
glorification
.
It
is
the
betrothing
of
the
Spouse
with
Christ
,
and
the
contract
before
the
marriage
.
After
that
,
all
the
Empires
of
the
world
,
all
the
treasures
of
Kings
,
and
all
the
delights
of
their
Court
deserve
not
to
be
lookt
on
or
to
be
named
.
If
that
divine
Embrace
could
continue
,
it
would
change
a
man
into
the
image
of
God
from
glory
to
glory
,
and
he
should
be
rapt
up
in
a
fiery
charet
like
Eliah
.
To
enjoy
that
holy
Embrace
and
make
it
continue
as
long
as
the
soul
in
the
flesh
is
capable
of
it
;
We
must
use
holy
meditations
,
prayers
,
and
good
workes
.
These
strengthen
those
two
armes
of
the
soul
,
faith
and
love
,
to
embrace
God
,
and
hold
him
fast
;
doing
us
that
good
office
which
Aaron
and
Hur
did
to
Moses
,
for
they
hold
up
the
hands
of
the
soul
,
and
keep
them
elevated
to
heaven
.
And
seeing
that
God
who
dwelleth
in
the
highest
heavens
dwelleth
also
in
the
humblest
soules
,
let
us
indeavour
to
put
on
the
ornament
of
a
meek
&
quiet
spirit
,
which
in
the
sight
of
God
is
of
great
price
.
1
Pet.
3.4
.
It
is
a
great
incouragement
to
study
tranquillity
of
minde
that
while
we
labour
for
our
chiefe
utility
,
which
is
to
have
a
meek
and
quiet
spirit
,
we
become
of
great
price
before
God
;
and
therefore
of
great
price
to
ourselves
:
How
can
it
be
otherwise
,
since
by
that
ornament
of
a
meeke
and
quiet
spirit
we
put
on
the
neerest
likenesse
of
God
of
which
the
creature
can
be
susceptible
;
For
then
the
God
of
peace
abiding
in
us
makes
his
cleare
image
to
shine
in
the
smooth
mirrout
of
our
tranquill
soul
,
as
the
Sunnes
face
in
a
calme
water
.
Being
thus
blest
with
the
peace
of
God
we
shall
also
be
strong
with
his
power
,
and
among
the
stormes
and
wrackes
of
this
world
we
shall
be
as
safe
as
the
Apostles
in
the
tempest
,
having
Christ
with
them
in
the
ship
.
It
is
not
possible
that
we
should
perish
as
long
as
we
have
with
us
and
within
us
,
the
Saviour
of
the
world
and
the
Prince
of
life
.
The
universall
commotions
and
hideous
destructions
of
our
time
prepare
us
to
the
last
and
greatest
of
all
,
2
Pet.
3.10
.
when
the
heavens
shall
passe
away
with
a
great
noise
and
the
elements
shall
melt
with
fervent
heat
,
the
Earth
also
and
the
workes
that
are
therein
shall
be
burnt
up
.
In
that
great
fall
of
the
old
building
of
Nature
,
the
godly
man
shall
stand
safe
,
quiet
,
and
upright
,
among
the
ruines
.
All
will
quake
,
all
will
sinke
,
but
his
unmoved
heart
,
which
stands
firme
,
trusting
in
the
Lord
.
Psal.
112.7
.
Mountaines
and
rocks
will
be
throwne
downe
in
his
sight
,
The
foundations
of
the
world
will
crack
under
him
,
Heaven
and
Earth
hasting
to
their
dissolution
will
fall
to
pieces
about
his
eares
;
but
the
foundation
of
the
faithfull
remaines
stedfast
;
He
cannot
be
shaken
with
the
world
,
for
he
was
not
grounded
upon
it
.
He
will
say
with
Davids
confidence
,
Psal.
16.8
.
I
have
set
the
Lord
alwayes
before
me
,
because
he
is
at
my
right
hand
I
shall
not
be
moved
.
Therefore
my
heart
is
glad
,
and
my
glory
rejoiceth
;
my
flesh
also
shall
rest
in
hope
.
For
thou
wilt
not
leave
my
soul
in
Hell
,
neither
wilt
thou
suffer
thy
holy
One
to
see
corruption
.
Thou
wilt
shew
me
the
path
of
life
;
in
thy
presence
is
fulnesse
of
joy
,
at
thy
right
hand
there
are
pleasures
for
evermore
.