Holy
Love
.
CHAP.
I.
The
division
of
Love
into
its
kinds
.
THat
which
is
most
pleasing
and
delightfull
to
the
Soule
and
Nature
of
man
,
next
unto
God
,
is
Love
.
Of
which
I
intending
to
speak
,
(
by
way
of
Preface
)
I
must
tell
you
that
there
are
two
kinds
of
Love
;
the
one
metaphorically
so
termed
,
which
is
that
naturall
inclination
in
things
insensate
,
and
irrationall
,
whereby
they
are
moved
according
to
that
,
which
may
most
work
to
their
rest
,
or
better
being
.
By
the
power
and
strength
of
this
Love
,
the
fire
ascends
,
the
earth
descends
,
the
aire
and
water
ever
strive
to
attaine
and
reach
their
own
Region
,
or
place
;
wherein
,
and
where
,
(
never
till
then
)
they
are
at
rest
.
And
I
may
not
altogether
improperly
call
that
quality
,
strength
,
or
vertue
,
Love
;
which
doth
so
unite
,
and
knit
all
the
parts
of
this
great
world
(
the
Vniverse
)
together
,
that
without
it
,
both
it
,
and
all
the
parts
thereof
,
would
soon
be
dissolved
and
come
to
nothing
,
of
what
they
are
.
An
ancient
Philosopher
called
this
kinde
of
love
,
unity
;
and
to
this
loving
unity
,
other
Philosophers
attributed
so
much
,
that
they
conceived
the
whole
world
,
and
all
in
it
,
to
be
nothing
else
but
that
,
or
but
one
entire
thing
;
which
,
though
consisting
of
many
various
and
different
natures
,
are
yet
by
Love
collected
,
drawn
together
,
and
knit
into
one
;
which
so
long
as
it
holds
to
be
one
,
becomes
incorruptible
.
What
is
Musick
,
but
an
harmony
or
consonancy
of
various
discordant
sounds
?
What
's
health
,
but
a
temper
or
accord
of
the
elements
and
parts
of
the
body
?
Some
write
that
the
stone
Tuces
,
if
broken
,
though
then
lesse
weighty
,
sinketh
;
but
,
so
long
as
it
is
one
,
whole
and
intire
,
then
,
and
so
long
it
swimmeth
,
and
keeps
from
sinking
under
water
:
and
the
like
power
hath
love
and
unity
in
all
other
bodies
.
Consider
and
know
,
that
if
the
Almighty
Architect
of
the
world
had
not
breathed
or
infused
a
spirit
of
unity
into
the
upper
and
celestiall
parts
with
the
inferiour
elementary
,
that
these
had
soon
been
scorched
,
and
indeed
consumed
by
those
.
Again
,
the
inferiour
parts
ever
stand
in
need
,
and
crave
the
help
,
benefit
,
or
influence
of
those
above
them
,
as
the
earth
of
the
water
,
the
water
of
the
aire
,
the
aire
of
the
fire
,
and
the
fiery
element
of
the
Heavens
;
in
which
if
one
Sphere
should
thwart
,
and
not
gently
yeeld
to
the
others
influence
or
motion
,
they
,
as
the
inferiour
world
,
would
suddenly
perish
and
be
consumed
.
The
great
Creator
of
these
,
and
all
things
in
,
and
under
them
,
very
good
unto
them
,
untill
himself
,
by
his
most
admirable
power
and
goodnesse
,
Soul
of
the
world
.
For
,
as
the
soule
gives
life
and
motion
unto
the
body
:
so
doth
love
unto
all
other
things
;
and
as
the
soule
cherisheth
and
enlightens
the
bodie
:
so
doth
love
beautifie
and
inrich
the
world
.
In
a
word
,
there
is
no
creature
,
nor
part
of
the
world
,
either
great
or
small
,
but
hath
,
if
not
all
,
yet
the
greatest
part
of
its
perfection
,
subsistence
,
or
continuance
from
this
love
.
But
besides
this
kinde
of
love
hitherto
spoken
of
,
which
in
unreasonable
creatures
may
more
strictly
be
called
inclination
;
there
is
a
love
properly
so
termed
,
which
hath
its
working
in
the
will
,
both
of
God
,
Angels
,
and
men
.
Parmenides
(
though
an
Heathen
)
could
say
,
That
love
in
God
preceded
the
Chaos
,
or
the
creation
of
the
world
,
as
causing
and
making
both
.
Take
this
love
as
in
man
,
and
then
hear
another
Philosopher
call
it
,
the
Pilot
;
a
second
,
the
Sun
;
a
third
,
the
guide
and
director
of
the
will
of
man
,
and
of
all
his
choice
actions
.
CHAP.
II.
What
love
is
,
and
how
it
is
the
cause
of
all
passions
.
THings
high
and
immense
,
having
some
resemblance
to
infinity
,
hardly
come
under
the
limits
of
a
strict
definition
:
which
hath
caused
the
ancients
to
set
forth
love
by
Emblemes
and
Hieroglyphicks
.
Yet
so
,
that
some
have
in
generall
described
it
by
negatives
:
as
that
,
it
is
a
thing
which
is
I
know
not
what
,
affecteth
and
worketh
I
know
not
in
what
manner
,
and
which
hurteth
I
know
not
how
.
S.
Gregorie
calls
it
,
the
fire
in
mans
heart
,
which
,
according
to
the
working
thereof
,
either
cherisheth
,
or
destroyeth
the
Tabernacle
of
its
residence
:
and
it
may
well
be
conceived
,
that
when
the
holy
Ghost
descended
in
the
figure
or
shew
of
fire
,
one
place
;
which
is
,
the
complement
and
blessing
of
all
good
Assemblies
,
when
they
are
all
of
one
minde
and
one
heart
,
in
a
godly
innocent
love
.
The
fire
which
came
from
Heaven
to
consume
the
Sacrifice
,
God
commanded
ever
to
be
continued
,
fire
in
Sion
,
and
his
furnace
in
Jerusalem
:
each
,
Symbols
of
Gods
love
,
burning
in
the
temple
of
our
souls
.
Now
Philosophy
teacheth
,
that
love
is
a
passion
both
of
complacency
,
and
such
as
fasteneth
the
thing
or
person
beloved
,
in
the
heart
of
the
lover
;
and
it
addeth
,
That
this
love
is
the
originall
cause
of
all
other
passions
in
man
,
according
as
they
please
or
displease
,
suit
with
,
or
are
contrary
to
our
love
and
desire
.
For
the
soule
of
man
hath
two
great
powerfull
faculties
,
called
by
Philosophers
,
the
concupiscible
and
the
irascible
.
In
that
are
love
,
hate
,
desire
,
fear
,
joy
,
and
sorrow
,
arising
from
the
presence
or
absence
of
something
or
other
,
which
is
either
truly
or
apparently
good
.
And
according
as
the
concupiscible
part
is
affected
with
grief
,
want
,
or
losse
of
that
which
is
desired
:
so
,
more
or
lesse
,
the
irascible
part
is
inflamed
or
incensed
to
the
prosecution
or
revenge
of
the
affronts
or
bereavings
of
the
souls
desire
.
S.
Basil
compared
this
passion
unto
the
Shepherds
dog
,
more
valued
by
him
,
then
many
of
his
sheep
;
not
for
that
the
dog
hath
any
wooll
,
or
gives
any
milk
,
but
because
by
his
watchfulnesse
and
barking
,
he
defendeth
the
flock
from
the
wolf
;
and
so
the
concupiscible
faculty
,
or
part
of
the
soule
,
proposeth
to
it self
matter
of
delight
and
content
,
and
the
irascible
removeth
or
converteth
the
inconveniences
and
difficulties
which
crosse
or
oppugne
this
desire
.
And
these
are
the
two
wings
wherewith
mans
soule
flyeth
in
the
pursuit
of
great
Acts
,
and
without
which
,
she
appears
as
a
Galley
unoared
,
and
a
bird
unwinged
,
each
unable
to
move
or
help
it self
.
A
certain
Philosopher
hath
compared
the
body
of
a
man
,
to
a
Coach
drawn
with
two
horses
.
Conceive
them
to
be
love
of
good
,
and
hatred
of
evill
.
But
considering
that
they
are
disorderly
,
and
oft-times
unruly
,
God
hath
assigned
them
a
discreet
guide
,
that
is
,
reason
,
to
rule
and
govern
them
.
Seneca
the
Philosopher
,
calleth
this
the
Guardian
:
and
S.
Augustine
termeth
it
,
the
Author
and
Mover
of
all
our
actions
,
be
they
good
or
evill
,
as
having
tied
at
its
girdle
the
keyes
of
all
our
wills
and
affections
.
Betwixt
love
and
concupiscence
some
put
this
difference
:
1.
That
concupiscense
aimeth
at
a
supposed
good
that
is
absent
:
but
love
,
both
at
the
absent
and
present
.
2.
Concupiscence
,
after
the
having
and
enjoying
the
thing
desired
,
(
as
being
satisfied
)
groweth
cold
,
or
ceaseth
for
the
present
to
desire
:
whereas
love
,
by
possessing
and
injoying
,
increaseth
,
and
is
more
ardent
towards
the
thing
beloved
.
For
the
possession
or
enjoyment
of
the
thing
beloved
,
serveth
as
fuell
to
continue
and
increase
the
flame
or
fire
:
whereas
things
desired
by
a
concupiscence
,
being
injoyed
,
die
,
and
are
often
resolved
into
the
smoak
of
disgrace
,
or
the
ashes
of
hate
.
CHAP.
III.
The
power
and
force
of
Love
.
SOlomon
saith
,
Love
is
strong
as
death
.
But
if
we
examine
the
strength
of
each
,
we
shall
finde
love
to
be
the
stronger
.
And
as
the
jurisdiction
of
death
,
so
is
that
of
love
,
universall
.
None
ever
escaped
the
flames
of
this
fire
;
not
the
Supremacy
of
the
King
,
not
the
holinesse
of
the
Prophet
,
both
proved
in
David
:
not
the
gravity
of
the
high
Priest
,
verified
in
Eli
to
his
sons
;
not
the
wisdom
of
Solomon
,
nor
the
strength
of
Samson
;
all
owe
homage
,
and
pay
their
tribute
to
Love
,
as
unto
Death
.
When
Solomon
compared
Loves
force
,
to
the
power
of
death
,
he
so
compared
it
,
because
he
could
finde
no
one
thing
so
strong
,
to
which
he
might
have
likened
it
.
And
if
with
the
Hebrews
there
had
been
in
their
expressions
any
comparative
degrees
,
I
conceive
Solomon
would
,
as
well
he
might
,
have
said
,
That
Love
is
stronger
then
Death
;
which
will
easily
appear
,
if
we
compare
the
powerfull
acts
of
Love
,
with
those
of
Death
.
For
the
power
of
Death
is
seen
in
that
(
as
is
before
said
)
Kings
,
wise
,
rich
,
strong
,
young
,
all
stoop
and
submit
to
the
stroak
of
Death
Nay
,
it
you
say
further
,
That
Death
adventured
upon
,
yea
,
and
prevailed
over
the
Son
of
God
,
the
Saviour
and
life
of
the
world
:
yet
know
,
that
all
this
was
done
,
neither
could
it
have
been
done
,
but
onely
by
the
Love
of
Him
,
who
submitted
himself
to
this
Death
.
For
love
it
was
,
and
onely
love
,
that
wrestled
with
God
,
and
overcame
him
in
this
,
that
he
should
leave
the
Heavens
,
and
lay
down
his
life
,
submitting
himself
to
that
death
,
which
had
no
power
over
him
,
but
through
his
own
unspeakable
love
.
So
that
I
may
truly
say
,
That
all
Deaths
atchievements
are
but
weakeness
,
in
comparison
of
this
Love
.
Might
I
not
adde
to
this
,
that
it
was
love
,
and
love
alone
,
that
brought
down
God
himself
from
Heaven
,
to
be
incarnate
in
the
wombe
of
a
woman
,
to
suffer
all
the
miseries
and
hardnesse
to
which
humane
nature
(
not
sinfull
)
is
subject
?
to
endure
weather
,
travail
,
hunger
,
thirst
,
fear
,
yea
,
the
sadnesse
of
soule
,
even
unto
death
,
and
to
a
kinde
of
expostulation
with
his
Father
,
My
God
,
why
hast
thou
forsaken
me
?
and
,
in
conclusion
of
all
,
to
suffer
his
glorious
body
to
be
nailed
to
the
Crosse
,
and
there
,
by
direfull
long
tormentings
,
to
linger
out
his
life
?
and
what
were
all
these
sufferings
,
but
so
many
triumphs
of
his
love
?
and
may
I
not
cry
out
,
O
the
power
of
Love
!
triumphing
(
with
reverence
and
in
a
right
sense
be
it
spoken
)
over
God
himself
?
You
have
in
a
glaunce
or
shadow
,
as
it
were
,
seen
some
glimpse
of
Loves
power
in
God
;
will
you
now
see
,
how
it
hath
wrought
on
men
?
where
to
rehearse
the
many
great
affronts
disgraces
,
persections
,
suffered
by
S.
Peter
,
S.
Paul
,
and
by
other
the
glorious
company
of
the
Apostles
,
and
the
noble
Army
of
Martyrs
:
were
to
write
Volumes
greater
then
have
been
seen
yet
.
In
close
of
all
,
we
must
conclude
,
that
all
those
glorious
Martyrdoms
were
performed
by
the
power
of
Faith
,
through
Love
.
It
were
easie
to
inlarge
the
history
of
Loves
power
,
should
I
tell
you
,
that
Love
oft-times
rejecteth
the
greatest
Commands
,
wisest
Edicts
,
and
best
Laws
,
despiseth
honour
,
neglects
fame
,
wealth
,
health
,
life
,
soul
,
and
all
:
yea
,
and
perverteth
the
very
course
of
nature
;
such
is
the
unruly
and
untamed
disposition
and
power
of
Love
.
It
makes
the
weak
dare
and
to
encounter
the
strong
,
and
the
coward
,
the
most
valiant
.
In
a
word
,
it
turns
the
hen
,
having
chickens
,
to
become
an
Eaglet
,
and
a
timerous
Doe
,
as
a
couragious
Lion
.
Love
by
many
is
rightly
compared
to
fire
,
the
most
active
,
and
strongest
worker
of
all
the
Elements
,
which
destroyeth
houses
,
Castles
,
Towns
,
Cities
,
which
melteth
and
consumeth
the
hardest
Metals
;
and
such
is
,
and
so
oft-times
works
,
Love
.
Which
as
it
most
takes
and
works
by
idlenesse
,
and
converse
:
so
is
it
best
resisted
by
the
contraries
,
good
imployment
,
and
the
shunning
wanton
company
.
We
reade
that
one
of
Darius
his
servants
held
,
CHAP.
IV.
Love
is
silent
,
yet
active
.
SCripture
,
and
experience
teach
us
,
that
they
who
love
most
,
make
the
least
shew
of
their
love
;
and
in
this
they
resemble
,
the
most
righteous
,
the
wisest
,
the
noblest
,
and
most
valiant
:
who
rather
let
others
see
,
and
judge
of
their
goodnesse
and
vertue
,
then
themselves
to
become
their
own
trumpets
.
True
love
hath
hands
,
and
no
mouth
:
whereas
the
false
hath
only
a
tongue
to
prate
,
but
no
hands
to
act
.
Some
Ancients
therefore
portrayed
Love
,
with
the
finger
on
the
mouth
,
as
sparing
of
words
:
but
naked
,
as
having
distributed
,
and
given
all
away
unto
his
very
skin
.
And
,
our
most
blessed
Saviour
after
his
resurrection
,
shewed
unto
his
Disciples
his
side
and
his
hands
pierced
,
that
,
by
that
fountain
,
and
these
chanels
,
his
love
might
appear
to
them
,
and
to
all
the
world
.
S.
John
therefore
,
his
beloved
Disciple
,
works
:
S.
Peter
having
made
large
promises
,
though
all
forsake
thee
,
yet
I
will
not
:
and
again
,
I
will
lay
down
my
life
for
thee
:
Christ
upon
this
puts
Peter
to
it
,
three
times
questioning
him
,
Lovest
thou
me
?
and
as
often
bidding
him
,
to
make
proof
of
his
love
,
by
feeding
his
sheep
,
anointing
Christs
head
,
washing
his
feet
,
and
wiping
them
with
her
hair
,
one
M.
Magdalene
hath
no
lesse
reward
,
then
the
forgivenesse
of
all
her
sins
;
and
all
this
saith
Christ
,
because
she
loved
much
.
Moses
the
Angel
and
servant
of
the
Lord
,
had
prodigious
or
wonder-working
hands
,
and
such
,
as
with
his
rod
could
draw
fountains
of
water
,
out
of
the
hard
and
drie
rock
:
such
as
could
bring
flies
,
frogs
,
and
destroying
armies
of
small
beasts
upon
Pharaoh
,
and
all
the
land
of
Aegypt
:
yet
he
was
a
man
,
as
it
were
,
without
a
tongue
,
tongue-tied
,
or
no
man
of
fluent
speech
:
and
therefore
his
brother
Aaron
,
Pharaoh
.
Ez●kiels
living
creatures
,
Love
,
wee
see
,
is
best
seen
by
works
,
not
words
:
and
the
work
of
love
is
such
,
that
oft-times
it
disroabs
,
or
takes
away
that
stupidity
,
or
incivility
,
which
naturally
is
inbred
,
and
by
a
gentle
influence
and
cultivation
,
infuseth
,
or
begets
fantasie
,
and
manly
deportments
.
Plato
a
great
Philosopher
,
was
of
opinion
,
that
,
the
strength
of
fantafie
,
which
was
shewed
in
many
high
straines
of
Poësie
,
was
kindled
,
and
inflamed
by
the
heat
of
love
.
And
this
love
,
though
it
oft-times
want
a
tongue
for
outward
expression
,
yet
this
defect
,
it
makes
good
by
the
eye
;
for
as
loves
palace
is
the
heart
:
so
this
palace
is
full
of
lights
,
through
which
love
makes
it self
visible
,
and
known
.
And
as
a
Chamaeleon
,
or
an
Actor
on
the
stage
,
is
now
fearfull
,
then
confident
;
sorrowfull
,
and
anon
joyfull
;
jealous
,
yet
secure
;
weak
,
but
made
strong
:
so
love
makes
one
man
twenty
severall
men
,
it
makes
him
all
,
and
again
a
nothing
,
but
all
working
love
.
CHAP.
V.
Love
lesseneth
,
or
facilitateth
things
most
difficult
.
LOve
hath
a
participation
of
the
Almighties
power
,
able
to
make
the
bitter
,
sweet
;
heavy
,
light
;
and
the
almost
impossible
things
,
feasible
.
A
tast
of
the
Colloquintida
in
Elisha's
pot
of
portage
,
Death
is
in
the
pot
:
to
remedy
the
which
Elisha
casts
meal
,
and
then
saith
the
text
,
there
was
no
harm
,
or
evil
thing
in
the
pot
:
what
that
meal
did
,
Love
can
doe
,
and
more
.
Our
most
blessed
Saviour
saith
,
My
yoke
is
easie
,
and
my
burden
light
:
now
his
yoke
,
and
burden
are
,
the
renouncing
all
that
a
man
hath
,
wealth
,
liberty
,
and
life
;
and
are
these
so
easie
,
and
light
?
yes
,
Truth
it self
hath
spoken
it
,
and
most
true
it
is
,
that
Love
makes
these
,
both
light
,
and
easie
.
The
traditionall
Jewes
had
branched
,
and
summed
up
the
precepts
of
the
Mosaicall
law
into
793
,
whereof
they
made
428
affirmatives
,
&
365
negatives
;
but
all
these
,
and
if
there
were
a
thousand
times
more
,
S.
Paul
averreth
,
that
the
fulfilling
of
that
law
,
which
to
flesh
and
blood
was
impossible
,
is
now
done
,
and
performed
by
love
;
Love
,
saith
he
,
is
the
fulfilling
of
the
law
.
As
love
fulfills
all
,
and
makes
all
things
easie
and
light
:
so
where
love
is
wanting
,
nothing
is
light
,
easie
,
well
done
,
or
indeed
is
done
at
all
,
or
not
as
it
ought
to
be
done
;
for
where
love
is
wanting
,
all
is
too
much
,
that
is
done
:
and
where
love
is
,
all
that
is
done
is
too
little
;
love
maketh
a
beam
,
a
straw
;
and
contrariwise
it
can
change
a
straw
,
into
a
beam
.
He
,
saith
Christ
,
that
loveth
me
,
keepeth
my
law
:
for
where
love
is
,
the
least
word
is
a
law
,
and
that
law
is
fulfilled
by
this
word
,
Love
.
Some
spectacles
there
are
,
that
represent
things
greater
,
and
others
lesser
then
indeed
they
are
,
and
both
these
spectacles
are
made
of
love
;
which
makes
the
virtues
of
the
beloved
greater
,
but
his
vices
lesse
.
Jacob
loves
Rachel
,
and
that
he
may
injoy
this
beloved
piece
,
he
serves
twice
seven
yeares
,
bearing
the
heat
of
the
day
,
and
cold
by
night
;
and
yet
all
this
seemed
to
him
,
but
as
a
pleasant
act
of
a
few
daies
,
for
the
love
(
saith
the
text
)
he
had
to
her
.
The
truth
of
this
Axiome
,
is
made
manifest
by
the
mirrour
of
love
,
Love
it self
,
Christ
,
our
Saviour
,
who
being
very
God
,
and
so
,
impassible
,
yet
assumes
our
nature
,
and
then
suffers
himself
to
be
reviled
,
scornfully
used
,
scourged
,
and
put
to
a
shamefull
and
most
ignominious
death
;
and
all
for
us
,
his
open
,
deadly
enemies
.
Look
upon
me
O
Lord
,
saith
David
,
and
be
mercifull
unto
me
,
as
thou
usest
to
doe
unto
those
,
that
love
thy
name
:
that
is
,
as
to
thy
friends
,
and
servants
whom
thou
lovest
;
for
as
Love
,
by
the
Heathens
,
and
Poets
is
feigned
,
and
portrayed
blind
:
so
indeed
,
where
love
is
,
it
doth
not
,
or
will
not
see
,
or
censure
the
infirmities
,
and
blemishes
of
its
beloved
,
but
takes
them
to
be
as
Love-spots
,
rather
then
deformities
.
When
Adam
laid
the
blame
of
his
transgression
on
his
Wife
,
S.
Bernard
seems
to
blame
Adam
,
that
,
he
had
not
taken
it
upon
himself
,
which
,
saith
he
,
he
would
have
done
,
had
he
loved
her
.
CHAP.
VI.
Love
extracteth
delight
,
and
glory
,
out
of
torments
,
and
sufferings
.
I
Speak
not
this
of
carnall
,
or
politick
love
,
which
is
usually
changeable
,
and
inconstant
,
and
accompanied
with
falsity
,
tending
to
self-ends
;
but
of
Divine
love
,
and
of
this
I
may
truly
say
,
the
greater
or
lesser
the
affection
is
,
such
,
more
,
or
lesse
is
the
perfection
acquired
.
The
blessed
Apostles
,
and
holy
Martyrs
in
the
primitive
times
,
give
us
ample
testimony
,
and
proof
to
this
assertion
,
whose
revilings
,
and
most
exquisite
tortures
,
begot
in
them
not
patience
only
,
but
delight
,
and
pleasure
;
the
stones
thrown
at
the
Proto-martyr
Stephens
head
,
he
esteemed
,
as
so
many
jewels
.
The
fire
under
Laurence
,
was
to
him
,
as
some
pretious
balme
,
or
soveraigne
confection
.
Ignatius
,
who
so
much
longed
,
to
be
torn
in
pieces
by
wild
beasts
,
said
,
If
they
be
tame
,
I
will
provoke
them
;
for
I
am
as
wheat
to
be
bruised
,
broken
,
and
to
be
served
up
to
my
Lords
table
.
And
S.
Paul
said
,
that
his
afflictions
,
temptations
,
and
tribulations
were
his
joy
,
and
glory
:
so
that
,
though
pain
,
oft-times
,
might
have
drawn
teares
from
their
eyes
,
or
blood
from
their
veines
,
yet
,
the
love
they
bore
to
their
Lord
Christ
,
raised
content
in
their
hearts
,
and
such
smiles
in
their
faces
,
as
if
they
had
been
already
with
him
,
in
heavenly
joy
.
And
,
in
all
this
,
they
did
but
as
scholars
imitate
their
Master
;
who
,
as
he
often
delighted
to
treat
of
his
passion
:
so
he
profest
to
his
disciples
,
that
,
with
desire
he
desired
,
that
is
,
he
greatly
,
and
earnestly
desired
to
eat
the
Passover
,
not
as
delighted
to
feast
with
them
,
but
to
suffer
for
them
:
and
when
S.
Peter
would
have
disswaded
his
Lord
from
his
last
great
sufferings
,
his
Lord
reproved
him
more
for
this
,
then
for
his
deniall
of
him
in
the
high
Priests
hall
;
for
on
this
deniall
Christ
did
but
cast
his
eye
toward
Peter
,
minding
him
thereby
of
his
high
promise
made
never
to
deny
him
;
but
for
that
,
he
not
only
bids
him
avaunt
,
We
read
in
the
New
Testament
of
two
Mountains
whereon
Christ
more
eminently
appeared
,
the
one
was
Tabor
,
where
the
shine
of
his
glory
seemed
greater
then
that
of
the
sun
:
the
other
was
Calvarie
,
where
he
was
beheld
as
a
man
despised
more
then
the
worst
of
men
,
Barabbas
the
thief
&
murderer
prefer'd
before
him
;
and
when
the
sun
hid
his
face
,
ashamed
of
the
horrid
fact
,
of
putting
the
God
of
Heaven
to
death
;
yet
this
exaltation
on
the
Crosse
in
Mount
Calvarie
,
took
more
with
Christ
,
then
that
other
,
of
his
transfiguration
on
Mount
Tabor
,
insomuch
as
here
he
finished
the
great
work
of
his
love
,
for
which
he
came
into
the
world
,
for
the
redemption
of
mankind
,
and
that
all
might
be
saved
:
a
pledge
of
which
the
thief
dying
besides
him
,
found
;
who
,
upon
the
word
of
Christ
spoken
unto
him
,
presently
entred
Paradise
:
and
this
suffering
on
the
Crosse
in
Calvarie
,
substantially
proved
,
what
the
other
appearing
on
Tabor
,
did
but
typically
prefigure
,
the
glory
of
his
passion
;
so
that
,
here
,
not
there
,
the
standers
by
,
and
since
that
,
the
Christian
world
proclaimed
him
,
Men
on
earth
study
to
blazon
their
coats
with
Dogs
,
Hogs
,
Cats
,
and
the
like
;
and
by
these
means
think
to
traduce
their
names
,
as
famous
to
posterity
,
though
themselves
never
in
their
lives
,
did
an
act
worthy
of
a
Dogs-taile
;
whereas
our
most
blessed
Lord
Christ
,
who
acted
all
things
worthy
the
Son
of
the
most
high
God
,
and
all
for
the
good
of
mankind
,
had
no
other
coat-armour
,
but
the
Crosse
,
which
his
love
procured
and
wrought
;
and
hath
thereby
made
him
justly
to
be
adored
,
and
worshipped
,
as
the
God
of
the
whole
world
.
CHAP.
VII
.
Love
transformeth
the
Lover
into
the
thing
beloved
.
NOT
onely
some
choice
Philosophers
,
but
learned
Fathers
of
our
Church
have
deemed
,
and
called
a
friend
,
a
second
self
;
the
half
of
the
soule
:
or
the
same
.
And
,
among
them
,
one
saith
,
he
that
loveth
intirely
,
is
dead
as
to
his
own
body
,
and
liveth
in
that
body
which
he
loveth
:
for
that
,
love
carrieth
with
it
,
if
not
the
whole
substance
,
yet
the
principall
vigorous
acting
faculties
of
the
soule
.
This
position
,
(
in
some
sense
)
is
made
good
in
the
divine
Lover
,
by
that
of
S.
Paul
,
when
he
saith
,
Your
life
is
hid
,
with
Christ
,
in
God
:
where
love
to
God
hath
mortified
the
Lover
,
as
to
the
body
,
and
to
the
world
;
and
,
makes
him
live
by
,
and
in
Christ
:
for
truly
the
soule
cannot
be
thought
,
or
said
to
live
,
but
where
it
appears
to
move
,
or
work
.
Hereupon
,
some
wittily
have
pronounced
,
that
the
beloved
is
become
an
homicide
,
and
guilty
of
murder
,
if
he
return
not
love
,
for
love
;
but
robs
the
Lover
of
his
soul
,
not
returning
his
again
to
the
Lover
.
And
some
Philosophers
have
conceived
,
that
,
the
soul
of
a
dead
friend
by
a
strange
transmigration
,
hath
been
secretly
conveighed
into
the
body
of
a
friend
living
,
and
there
kept
alive
,
and
operating
:
and
all
this
to
be
effected
,
and
brought
to
passe
by
the
spirituall
power
of
love
.
S.
Augustine
comes
somewhat
neer
to
these
conceits
,
when
he
saith
,
My
love
is
as
the
weight
in
a
clock
,
or
the
magnetick
virtue
in
the
load-stone
;
for
whithersoever
I
am
moved
,
or
caried
,
that
it
is
which
carieth
,
or
moveth
me
,
and
my
soule
.
Every
one
therefore
it
strongly
behoveth
seriously
to
consider
,
before
he
setleth
,
upon
what
he
intends
to
set
his
love
:
for
if
on
earth
,
he
becomes
earthly
;
if
flesh
,
fleshly
;
if
heaven
,
heavenly
;
which
agreeth
well
with
those
terms
given
in
holy
Scriptures
,
to
severall
kinds
of
affectionate
lovers
.
Our
most
blessed
Saviour
prayeth
for
us
,
that
,
we
may
be
in
him
,
and
be
one
with
him
:
Christ
is
in
,
and
with
his
Father
:
which
holy
residence
,
and
blessed
union
,
must
be
next
to
Gods
goodnesse
,
the
work
of
love
.
S.
Paul
saith
of
himself
,
that
he
is
crucified
with
Christ
,
live
,
and
yet
(
he
adds
)
it
is
not
I
that
live
,
but
Christ
liveth
in
me
;
if
you
ask
him
,
how
this
can
be
?
he
tells
you
in
the
words
following
,
the
life
which
I
now
live
,
I
live
by
faith
,
this
is
the
instrumentall
mean
:
&
if
you
enquire
into
the
cause
of
this
life
,
it
is
there
mentioned
,
when
he
saith
,
by
the
son
of
God
,
who
loved
me
,
and
gave
himself
,
and
all
his
merits
,
and
benefits
to
work
for
,
and
in
me
.
Our
carnall
and
prophane
loose
lovers
,
usually
court
their
mistresses
with
these
,
and
the
like
unhallowed
speeches
;
You
are
my
life
,
my
heart
,
my
soul
;
which
oft-times
is
more
true
,
then
godly
.
Divinely
spoke
King
David
,
(
O
that
we
would
imitate
him
!
)
God
is
my
light
,
and
salvation
.
Plato
said
,
that
a
friend
is
like
a
good
looking-glasse
,
in
,
and
by
which
,
the
other
friend
may
see
himself
;
and
be
seen
by
others
:
for
so
it
was
in
Jonathan
and
David
,
that
who
saw
the
one
,
discerned
the
other
.
Or
,
you
shall
find
two
friends
united
by
true
love
,
to
be
like
the
mother
and
the
child
;
where
if
the
child
smile
,
or
weep
,
the
mother
doeth
the
like
:
and
as
the
Chamelcon
appeareth
to
be
of
that
colour
with
the
thing
to
which
it
is
joyned
;
so
is
it
with
good
,
and
true
lovers
;
who
like
Hippocrates
twins
looked
,
laughed
,
cried
,
each
as
the
other
,
and
were
of
like
colour
,
condition
,
and
passion
each
as
other
;
so
that
the
union
of
friends
made
by
sincere
love
,
is
well
compared
and
presented
by
inoculating
a
bud
into
another
stock
,
whereby
it
is
made
one
with
it
.
Now
in
man
there
be
three
unions
,
and
each
of
them
caused
or
bottomed
on
love
:
the
first
is
that
of
the
soule
and
body
matched
together
by
a
naturall
love
.
The
second
is
the
union
of
soules
,
whether
as
among
ordinary
friends
,
or
as
among
Christs
disciples
,
of
one
heart
and
mind
,
endevouring
to
keep
the
unity
of
the
spirit
(
as
S.
Paul
speaks
)
in
the
bond
of
peace
:
S.
John
saith
,
God
is
in
the
righteous
,
and
they
in
him
:
and
the
efficient
cause
of
this
union
is
,
Divine
love
.
Which
union
as
of
all
other
,
and
above
all
things
in
this
world
,
it
is
to
be
most
desired
,
estemed
,
and
preserved
;
so
is
the
separation
or
divorce
the
most
to
be
feared
,
grieved
for
,
and
most
carefully
to
be
prevented
;
for
,
as
by
that
blessed
union
we
are
made
partakers
of
all
the
best
things
that
earth
or
heaven
can
afford
;
so
by
that
separation
,
we
not
only
lose
all
the
blessings
by
that
union
acquired
,
but
we
purchase
to
our selves
all
the
miscries
,
vexations
,
and
torments
,
that
hell
,
the
Devils
,
and
our
owne
conscience
can
afflict
us
with
:
the
cutting
off
a
finger
from
the
hand
is
painfull
;
of
the
hand
from
the
arm
painfull
,
and
damagefull
;
and
of
the
head
from
the
body
,
painfull
,
grievous
,
and
deadly
:
but
the
dividing
or
divorcing
the
soule
of
man
from
God
,
the
life
of
the
soule
,
is
a
pain
,
grief
,
and
losse
not
to
be
expressed
,
no
nor
to
be
imagined
fully
,
no
not
by
them
that
suffer
and
feel
it
.
Of
all
separations
and
divorces
,
O
my
soule
be
fearfull
and
carefull
to
avoid
this
:
and
,
O
thou
the
God
of
my
soule
,
be
gracious
,
and
mercifull
unto
me
,
that
through
blindnesse
of
understanding
,
or
hardnesse
of
heart
,
I
never
incurre
the
dreadfull
sentence
of
such
a
divorce
or
separation
.
CHAP.
VIII
.
Vehement
love
causeth
extasies
,
making
the
Lover
besides
,
or
to
rob
himself
,
of
,
himself
.
LOve
(
saith
the
Wise
man
)
is
strong
as
death
;
and
,
in
this
comes
neer
to
death
,
This
holy
phrensie
of
love
,
hath
not
escaped
the
Saints
of
God
on
earth
.
S.
Paul
was
neer
this
,
when
in
his
extreme
love
to
his
Country-men
,
as
Moses
,
blotted
out
of
the
Booke
of
God
:
so
he
wished
himself
accursed
from
Christ
,
unlesse
the
Jews
his
brethren
might
be
pardoned
,
and
saved
with
him
:
so
that
which
is
said
of
Peter
,
ravisht
with
the
glorious
apparition
on
Mount
Tabor
;
the
like
might
be
spoken
of
S.
Paul
,
in
his
excessive
love
to
the
Jews
,
he
knew
not
what
he
said
;
or
,
as
Felix
said
unto
him
,
Paul
,
thou
art
surely
besides
thy self
;
love
,
in
stead
of
learning
,
hath
made
thee
mad
.
And
if
ever
any
exceeded
in
love
,
besides
himself
:
and
all
,
that
he
might
work
us
to
return
to
,
and
to
look
into
our selves
,
and
up
to
heaven
;
that
,
as
ravisht
with
the
love
hereof
,
we
might
live
here
in
the
world
,
as
though
we
were
out
of
the
world
;
and
that
we
might
so
look
on
these
delights
below
,
as
men
blinde
;
and
hear
of
them
,
as
deaf
;
and
discourse
of
them
,
as
not
concerned
;
but
as
men
in
part
translated
to
heaven
,
and
here
become
earthly
Angels
.
S.
Paul
made
his
daily
prayers
unto
the
Father
of
our
Lord
Christ
,
That
he
would
grant
unto
the
Ephesians
the
riches
of
his
holy
Spirit
,
to
be
rooted
and
grounded
in
love
:
and
that
they
might
know
the
love
of
Christ
,
which
passeth
all
knowledge
;
where
he
prayeth
for
the
mutuall
love
between
the
head
and
the
members
:
their
love
to
him
,
but
his
love
to
them
first
.
For
without
this
love
of
Christ
to
them
,
they
cannot
love
him
.
He
loved
his
first
,
saith
S.
John
:
and
then
without
their
love
to
him
,
For
it
is
able
to
make
things
in
themselves
base
and
contemptible
,
to
be
of
great
price
and
esteem
.
Might
it
not
seem
in
our
blessed
Saviour
a
blemish
and
dishonour
to
his
person
,
to
be
reviled
,
scorned
,
whipt
,
and
crucified
:
yet
the
love
of
Christ
took
and
accounted
all
as
acts
of
glory
;
and
all
,
that
he
might
prove
himself
thereby
,
the
Saviour
of
the
world
.
It
is
registred
of
the
wife
to
the
Emperour
Theodosius
,
That
she
,
as
a
Nurse-keeper
,
rather
than
an
Empresse
,
attended
the
sick
and
weak
,
and
made
playsters
,
and
drest
the
sores
of
the
poor
Hospitallers
:
who
when
she
was
by
some
nice
Courtiers
gently
reproved
,
her
answer
was
,
That
although
those
offices
were
below
the
person
of
an
Empresse
,
yet
were
they
not
able
to
reach
and
expresse
the
love
which
she
bore
to
the
poorest
members
of
her
Lord
and
Saviour
Christ
Jesus
:
who
in
his
unspeakable
love
did
more
,
saith
she
,
for
me
,
then
ever
I
can
in
the
least
deserve
,
or
in
any
measure
requite
.
CHAP.
IX
.
Love
exchangeth
and
counterchangeth
all
with
its
beloved
.
FOr
proof
of
this
,
I
could
instance
in
many
Lovers
Registred
in
profane
Authors
,
as
in
Pylades
and
Orestes
,
each
of
them
,
though
but
one
was
guilty
,
took
the
fact
upon
himself
,
that
he
might
thereby
redeem
the
life
of
the
other
.
King
David
,
when
the
plague
seized
on
,
and
destroyed
the
people
,
cries
out
to
the
Lord
,
It
is
I
,
Lord
,
that
have
sinned
,
let
me
suffer
,
but
spare
these
innocent
sheep
,
for
what
have
they
done
?
And
when
the
Souldiers
came
to
apprehend
Jesus
,
whom
they
yet
knew
not
,
and
some
of
his
Disciples
being
present
with
him
,
he
asks
,
Whom
seek
ye
?
they
answered
,
We
seek
Jesus
;
he
roundly
and
readily
answereth
,
I
am
he
.
And
this
he
did
,
Ye
have
me
whom
you
seek
,
therefore
let
these
go
their
way
.
Reade
and
consider
that
of
S.
Paul
,
Who
is
weake
,
and
I
am
not
weake
?
who
is
offended
,
and
I
burn
not
?
the
troubles
,
infirmities
,
and
sufferings
of
the
Corinthians
,
through
the
Apostles
love
to
them
,
are
all
become
and
made
his
.
Yea
,
but
see
a
greater
power
of
love
manifested
in
the
same
Apostle
toward
the
Philippians
,
whom
he
tells
,
that
his
death
will
be
gain
to
him
,
v.
21.
Though
it
be
far
better
for
me
to
die
,
and
to
be
with
Christ
,
v.
23.
neverthelesse
saith
he
,
v.
24.
to
abide
in
the
flesh
is
more
profitable
for
you
;
and
therefore
he
concludes
,
v.
25.
Having
this
confidence
,
I
shall
abide
and
continue
with
you
,
for
your
furtherance
and
joy
of
faith
.
But
,
S.
Paul
writing
to
the
Romans
,
seems
to
go
beyond
all
the
bounds
of
love
,
I
,
and
of
common
reason
,
I
could
wish
that
my self
were
accursed
from
Christ
,
for
my
brethren
,
my
kinsmen
,
(
the
Jews
.
)
Expositors
,
antient
and
modern
,
generally
conclude
that
this
wish
or
desire
of
S.
Paul
,
was
an
expression
of
the
most
transcendent
power
of
love
,
which
might
possesse
any
mortall
man
;
but
what
the
full
extent
and
force
of
the
words
may
be
,
is
not
so
clearly
agreed
on
;
for
some
expound
the
words
[
accursed
from
Christ
]
(
wherein
all
the
difficulty
lies
)
to
intend
a
temporall
affliction
,
or
corporall
punishment
:
2.
others
,
a
spirituall
separation
,
or
excommumcation
from
the
Church
of
Christ
:
3.
a
third
sort
,
will
have
an
eternall
separation
,
rejection
,
or
casting
away
from
the
joyes
of
heaven
,
to
be
here
understood
.
They
,
who
imbrace
the
first
exposition
,
conceive
this
desire
of
the
Apostle
,
to
be
like
that
of
Moses
,
saying
,
Lord
,
if
thou
wilt
not
forgive
the
sins
of
the
Israelites
,
in
making
the
golden
calf
,
then
blot
me
out
of
thy
book
;
and
this
blotting
out
of
the
book
,
they
expound
,
of
deposing
,
or
casting
Moses
from
his
government
of
that
people
;
which
was
,
as
they
would
have
this
in
S.
Paul
to
be
,
but
a
temporall
punishment
;
and
this
they
would
deduce
and
inferre
,
from
the
word
[
accursed
;
]
which
in
the
Greek
,
they
say
,
may
here
,
as
elswhere
among
sacred
and
profane
Writers
,
signifie
a
separation
,
or
setting
apart
the
person
of
man
,
and
beast
,
to
suffer
death
or
the
like
,
as
a
sacrifice
,
thereby
to
expiate
the
offence
of
others
;
and
if
this
sense
may
be
admitted
,
then
much
more
cannot
be
inferred
,
then
that
S.
Paul
preferred
his
Countrey-mens
spirituall
,
and
eternall
estates
,
before
his
own
temporall
,
or
before
his
life
;
which
shewes
(
that
which
we
allege
for
to
prove
)
the
transcendency
of
his
love
.
Others
conceive
the
words
[
anathema
,
or
accursed
from
Christ
,
]
to
mean
Excommunication
;
and
this
to
be
like
that
casting
out
of
Cain
,
and
from
thy
face
shall
I
be
hid
;
Gods
face
noting
typically
,
the
Church
,
or
visible
congregation
of
Gods
servants
:
and
this
wish
,
or
desire
in
the
Apostle
,
though
it
goe
farre
,
yet
because
it
includes
not
an
everlasting
separation
,
but
such
as
by
Gods
mercy
,
and
the
Apostles
repentance
may
be
relaxed
,
it
is
not
so
scrupulous
,
and
dangerous
as
The
third
sense
of
the
words
,
viz:
that
S.
Paul
hereby
should
wish
,
his
eternall
disherisance
,
from
heaven
,
for
his
brethren
and
Countrey-men
;
which
curse
,
separation
,
or
disherisance
,
if
it
be
the
sense
of
the
words
,
then
some
answer
,
that
the
word
is
,
I
could
have
wished
it
.
So
that
S.
Paul
doth
not
expresly
and
plainly
say
,
I
do
wish
this
,
but
,
I
could
;
or
,
my
love
is
such
,
that
rather
then
my
Countreymen
,
to
whom
the
Promise
and
the
Covenant
is
made
,
should
perish
,
and
they
lose
the
benefit
thereof
,
I
could
finde
in
my
heart
to
wish
,
that
I
might
be
separated
.
But
,
say
they
,
he
doth
not
explicitely
,
and
in
the
indicative
mood
,
say
,
I
do
wish
.
But
if
this
answer
be
not
admitted
as
satisfactory
,
but
that
S.
Paul
seems
to
wish
,
as
a
dear
friend
and
tender
father
,
to
be
kept
from
eternall
joyes
,
rather
then
want
the
company
of
his
children
and
Countrymen
,
(
whom
he
calls
by
a
neer
relation
brethren
)
the
question
then
will
be
,
(
as
it
is
generally
made
)
how
far
forth
this
desire
may
be
held
justifiable
,
or
be
accounted
sinfull
,
as
to
himself
,
to
wish
the
privation
of
his
own
eternall
blisse
.
Which
question
or
difficulty
,
some
thus
assoile
.
1.
That
for
the
greater
promotion
and
exaltation
of
Gods
glory
,
this
may
be
desired
:
being
that
this
is
the
first
main
principall
end
of
mans
being
made
or
redeemed
,
to
advance
the
glory
of
God
:
and
that
Gods
glory
should
the
more
appeare
,
by
the
restoring
and
saving
of
the
Jews
,
cannot
be
denied
,
or
doubted
by
any
.
2.
Or
,
as
before
,
the
Text
speaks
not
,
that
I
do
wish
,
but
that
I
could
so
wish
;
and
that
,
I
could
wish
,
may
imply
,
that
this
wish
in
the
Apostle
,
is
not
so
absolute
,
as
simply
to
desire
his
own
damnation
,
for
his
Countrymens
salvation
:
but
that
it
may
well
comprehend
under
it
,
at
least
a
tacite
condition
,
as
,
Lord
I
wish
it
,
if
so
it
agree
with
thy
will
,
decree
,
and
good
pleasure
;
for
whatever
is
agreeable
to
this
,
must
be
,
and
is
justifiable
,
and
no
waies
sinfull
.
3.
S.
Paul
may
be
construed
thus
to
meane
,
if
for
any
cause
under
Gods
glory
,
I
may
desire
mine
own
exclusion
from
Heaven
,
then
I
could
wish
it
for
my
Countrymens
benefit
and
salvation
;
such
was
the
heighth
and
depth
of
the
love
of
this
blessed
Apostle
,
which
desires
at
least
to
translate
all
its
own
good
to
his
beloved
.
CHAP.
X.
The
Causes
and
Motives
of
Love
.
I
Shall
not
yet
here
touch
upon
the
prime
and
principall
cause
of
Love
,
which
is
God
:
but
of
that
which
is
neerest
unto
God
,
goodnesse
;
which
is
the
true
proportionate
object
of
the
will
,
and
so
of
our
love
.
Insomuch
,
that
if
the
will
at
any
time
makes
choice
of
the
contrary
,
which
is
evill
,
this
comes
to
passe
by
the
wills
being
deceived
by
a
false
object
,
and
counterfeit
colour
,
in
appearance
of
some
seeming
good
.
For
the
will
,
in
its
pure
constitution
,
doth
not
,
cannot
affect
or
desire
that
which
in
it self
simply
is
,
and
so
appears
to
be
evill
.
A
man
blinded
in
his
reason
,
and
deceived
by
the
pleasancy
of
wine
,
or
the
beauty
of
women
,
may
will
the
unlawfull
company
of
the
one
,
and
the
inordinate
use
of
the
other
:
yet
in
neither
doth
he
will
or
desire
fornication
,
or
drunkennesse
,
as
they
are
evils
;
but
,
as
he
is
ashamed
to
be
termed
a
fornicator
,
or
a
drunkard
:
so
though
he
become
,
or
be
both
,
yet
he
desires
not
drunkennesse
or
fornication
,
but
onely
the
base
delight
and
pleasure
in
them
;
which
hath
deceived
and
cousened
his
desire
;
under
a
shew
of
that
which
seemed
then
unto
him
good
.
For
God
,
which
made
all
by
weight
and
measure
,
hath
given
to
our
understanding
and
will
,
certain
naturall
inclinations
,
which
as
laws
,
cause
them
to
affect
their
proper
objects
,
which
are
truth
to
the
understanding
,
and
goodnesse
to
the
will
.
So
that
who
is
perverted
,
or
willingly
perverteth
the
truth
,
this
is
done
by
the
false
colour
and
shadow
of
truth
:
and
so
it
comes
to
passe
in
the
matter
of
our
will
,
which
ever
desires
that
which
is
good
,
and
if
deceived
,
it
is
by
that
which
appears
at
that
time
so
to
be
.
Aristotle
hath
ranged
Love
into
three
kinds
,
according
to
the
three
severall
objects
alluring
the
will
and
desire
.
The
one
is
,
love
of
pleasure
and
delight
,
which
too
commonly
follows
,
and
is
entertained
by
youth
.
Another
is
,
the
love
of
wealth
,
and
is
the
servant
mostly
of
old
age
.
A
third
,
is
the
love
of
that
which
is
comely
and
honest
,
which
,
I
fear
,
hath
the
least
part
or
predominancy
in
mans
will
,
where
private
interest
bears
the
sway
.
We
have
read
,
that
in
ages
before
us
,
vertue
,
honour
,
and
beauty
,
had
the
mastery
in
the
will
;
but
those
objects
are
laid
aside
,
and
are
past
away
with
those
times
.
Some
ancient
Fathers
give
a
reason
why
our
Saviour
openly
proclaimed
his
gift
of
paradise
to
the
Thiefe
on
the
Crosse
,
rather
than
to
the
Patriarchs
and
Prophets
;
and
it
was
,
say
they
,
because
he
,
at
that
time
when
Christ
was
publickly
disesteemed
,
and
contemptuously
used
by
all
,
that
he
then
proclaimed
him
to
be
the
Messias
and
the
Saviour
of
the
world
.
This
singular
bounty
therefore
of
our
Saviour
,
accompanied
that
rare
piece
of
faith
and
love
in
the
Thief
,
to
whom
(
at
that
time
when
the
Thief
profest
him
)
Christ
had
shewed
no
miracle
,
nor
done
him
savour
.
Whereas
now
adaies
few
serve
or
worship
Christ
,
unless
he
honour
or
serve
their
turns
:
so
that
were
it
not
for
the
benefits
he
daily
bestows
on
us
,
he
might
for
us
,
live
as
retired
in
the
contemplation
of
his
own
infinite
goodnesse
,
with
little
or
no
love
of
the
world
.
Next
to
goodnesse
,
not
onely
Philosophers
,
but
the
holy
Scriptures
,
have
assigned
knowledge
to
be
an
especiall
worker
of
love
.
Our
Saviour
saith
,
This
is
life
eternall
,
to
know
the
Father
and
the
Son
;
for
from
this
knowledge
ariseth
our
love
,
and
by
them
both
,
we
attain
to
life
everlasting
.
Unbelief
,
ignorance
,
or
the
forgetfulnesse
of
this
principle
,
as
to
say
with
the
foole
,
there
is
no
God
,
or
with
the
Epicure
,
he
regardeth
not
our
works
below
,
but
that
we
may
,
for
all
him
,
eat
and
drink
,
and
die
.
These
,
and
such
like
,
are
the
great
causes
of
all
our
sinnes
.
S.
Paul
professedly
hath
exprest
so
much
,
when
he
saith
,
The
Gentiles
have
given
themselves
over
unto
all
lasciviousnesse
,
to
worke
all
uncleannesse
with
greedinesse
.
Whereof
the
cause
is
exprest
in
the
verse
before
;
when
he
saith
,
this
they
did
,
having
their
understandings
darkened
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindnesse
of
their
hearts
.
And
the
Prophet
Hosea
saith
,
there
is
no
knowledge
of
God
in
the
land
:
swearing
,
lying
,
killing
,
stealing
,
adultery
,
so
that
blood
toucheth
blood
.
I
may
adde
another
cause
,
or
the
ingenderer
of
love
,
which
is
likeness
.
Like
will
to
like
,
is
seen
among
the
beasts
,
among
whom
sheep
flock
not
with
woolves
,
nor
will
Harts
heard
with
Lions
.
And
the
like
to
this
in
man
,
some
Philosophers
have
attributed
it
to
the
complexion
in
men
;
among
whom
we
finde
the
company
,
gesture
,
voice
,
and
looks
of
some
,
to
be
displeasing
and
distastfull
to
others
;
for
which
the
person
disaffecting
,
at
first
happily
,
can
give
no
sufficient
reason
.
Others
,
and
more
neerly
to
reason
and
truth
,
have
given
the
cause
of
this
love
betwixt
men
,
to
be
the
likenesse
of
their
qualities
and
dispositions
:
as
the
sinner
hateth
the
righteous
,
whatever
the
alliance
is
,
as
it
was
seen
in
Cain
to
Abel
,
Ismael
to
Isaac
,
Esau
to
Jacob
:
so
on
the
other
side
,
the
good
,
just
,
and
wise
,
love
each
other
.
S.
Paul
hath
determined
this
piece
,
when
he
saith
,
Be
ye
not
unequally
yoaked
;
for
what
fellowship
hath
righteousnesse
with
unrighteousnesse
?
and
what
communion
hath
light
with
darknesse
?
and
what
concord
hath
Christ
with
Belial
?
The
Pythagorean
and
Platonique
Philosophers
were
of
opinion
,
that
the
soules
of
men
had
a
kinde
of
harmonious
concent
each
to
other
;
so
that
,
as
in
musick
,
one
string
being
struck
,
another
will
quaver
,
and
offer
to
give
the
like
sound
,
though
not
touched
:
so
say
they
,
and
not
improbably
,
fareth
it
with
the
souls
of
many
men
.
S.
Ambrose
giveth
another
cause
or
parent
of
love
,
which
is
conversation
;
when
as
he
tells
us
,
that
to
this
end
God
walked
with
man
in
Paradise
,
and
that
it
is
said
of
Enoch
,
that
he
walked
with
God
;
and
though
God
had
given
Adam
all
the
goods
of
the
aire
,
earth
,
and
water
,
yet
with
none
of
these
,
or
any
,
or
all
of
the
Beasts
took
he
any
delight
,
but
onely
in
that
consort
which
God
gave
him
,
as
a
companion
to
his
body
,
and
solace
to
his
soule
,
and
to
her
he
cleaves
,
and
so
of
two
,
they
are
made
but
one
,
by
a
loving
converse
and
agreement
.
If
any
aske
,
how
this
comes
to
passe
,
that
likenesse
and
conversation
should
thus
beget
,
continue
,
and
increase
love
:
the
reason
is
easie
and
plain
:
for
seeing
every
man
naturally
loves
himself
,
and
the
rather
because
he
is
ever
conversant
with
himself
;
therefore
it
must
needs
follow
,
that
whatever
is
neerest
to
,
or
most
like
him
,
that
he
most
neerly
loveth
,
and
most
desireth
.
Can
any
give
any
other
reason
,
why
man
or
woman
delights
to
see
their
face
in
a
glasse
,
but
because
it
represents
them
,
and
makes
them
,
as
it
were
,
to
see
and
know
themselves
by
this
representative
,
whereby
the
imagination
apprehends
it self
?
CHAP.
XI
.
Love
is
onely
conquered
and
repayed
with
Love
.
LOve
(
that
is
the
inward
affection
of
the
heart
)
is
the
soul
,
as
it
were
,
of
the
soul
of
man
,
yea
,
of
the
whole
world
;
for
by
it
the
world
continueth
,
and
without
it
,
it
could
not
stand
,
as
was
shewed
before
.
We
thank
not
the
water
,
nor
the
aire
,
nor
any
inanimate
or
animate
thing
for
doing
us
good
,
it
this
good
proceed
from
a
naturall
disposition
in
themselves
,
without
an
affection
of
doing
good
to
us
.
For
this
latter
is
it
,
which
truly
is
called
love
:
and
he
that
thinks
ro
requite
this
with
gold
,
or
other
gifts
of
price
,
returns
scarce
drosse
for
gold
.
Our
Saviour
and
his
Apostles
,
have
summed
up
all
the
Law
in
this
kinde
of
Love
:
and
after
all
their
precepts
and
counsels
,
call
for
this
love
,
as
the
fulfilling
of
all
.
For
he
that
hath
this
,
cannot
but
believe
,
and
endeavour
to
work
according
to
what
is
required
or
desired
by
Christ
and
his
Apostles
.
Our
blessed
Saviour
promiseth
heaven
to
him
that
gives
but
a
cup
of
cold
water
in
his
Name
,
cup
of
water
?
no
,
not
the
cup
of
water
,
nor
all
the
waters
under
heaven
,
can
be
valued
with
heaven
,
but
the
cordiall
love
and
affection
of
the
heart
;
this
is
that
God
esteems
;
and
therefore
calls
to
every
one
for
it
,
when
he
saith
,
My
Son
,
take
all
earth
,
heaven
,
and
all
,
as
my
gift
;
and
for
all
,
onely
give
me
but
thy
heart
.
It
was
not
Abels
sacrifice
,
nor
the
widows
mite
cast
into
the
Treasury
,
that
God
so
highly
prized
and
commended
,
but
the
love
of
the
sacrificer
and
giver
,
which
he
esteemed
more
than
all
the
worlds
good
.
For
all
these
are
his
,
The
earth
is
the
Lords
,
and
the
fulnesse
thereof
.
And
when
we
have
these
,
or
any
part
thereof
,
we
receive
and
hold
them
as
his
gift
;
and
for
all
,
he
onely
requires
our
love
;
which
onely
is
ours
to
give
.
If
you
tell
me
,
the
heart
of
Kings
,
and
so
of
all
men
,
is
in
the
hand
of
the
Lord
,
he
turneth
it
whither
soever
he
will
.
And
that
without
God
,
we
cannot
so
much
as
think
a
good
thought
,
and
therefore
not
love
.
I
answer
,
that
though
all
things
in
man
,
are
of
him
,
through
him
,
and
to
him
,
as
the
Apostle
speaks
:
yet
of
all
things
in
man
,
mans
will
is
most
his
own
;
and
this
so
lest
by
God
to
man
,
that
for
it
,
when
it
freely
loves
God
,
it
may
return
him
in
recompence
(
as
it
were
)
his
love
again
.
The
free
present
of
a
paire
of
pigeons
,
with
man
is
more
esteemed
than
the
return
of
100
l.
which
was
lent
,
and
the
borrower
bound
to
repay
.
God
often
expresseth
his
regard
to
the
love
of
his
servants
,
when
he
asks
them
,
Am
I
delighted
with
the
sacrifices
of
goats
and
bullocks
,
who
requires
these
things
at
your
hands
?
Jeremiah
,
I
spake
not
to
your
fathers
,
nor
commanded
them
,
when
I
brought
them
out
of
the
Land
of
Egypt
,
concerning
sacrifices
,
to
be
satisfied
or
served
therewith
.
Save
onely
by
these
,
as
outward
testimonies
of
your
inward
affections
,
which
indeed
,
as
to
me
,
are
the
onely
sacrifice
and
service
.
And
from
hence
iris
,
that
.
God
and
man
repay
love
with
love
.
For
love
hath
an
Adamantine
power
,
that
is
able
to
draw
the
hardest
heart
of
iron
unto
it self
,
by
a
mutuall
love
.
For
the
very
apprehension
of
being
beloved
,
directs
the
soul
without
any
force
,
to
a
return
of
a
love
reciprocall
.
And
as
love
mollifies
the
heart
of
the
beloved
,
drawing
from
it
a
return
of
love
:
so
this
return
of
love
gives
ample
satisfaction
and
reward
,
as
it
were
,
for
that
love
that
was
bestowed
.
And
so
the
Spouse
in
the
Canticles
,
And
neither
the
first
,
nor
the
second
,
neither
an
inviting
nor
the
return'd
love
,
are
purchased
,
wonne
,
or
procured
by
gifts
,
greatnesse
,
or
power
.
These
have
no
force
on
a
generous
heart
,
to
cause
love
;
which
is
onely
begotten
by
it self
,
through
love
;
and
this
may
be
well
called
the
mysterie
of
love
,
that
the
same
thing
,
and
nothing
else
,
should
beget
it self
.
And
this
love
being
of
so
rare
an
extraction
,
so
amiable
,
and
so
much
to
be
desired
;
we
shall
finde
God
,
of
all
things
desiring
it
,
and
in
comparison
of
it
,
nothing
else
but
our
love
;
and
therefore
useth
it
,
as
a
conjuration
to
the
effecting
his
will
and
commands
;
as
when
he
saith
,
If
ye
love
me
,
keep
my
commandments
;
to
Peter
thee
times
,
as
it
were
,
in
a
breath
,
lovest
thou
,
lovest
thou
,
lovest
thou
me
,
Peter
?
and
then
follows
three
times
,
Peter
,
feed
,
feed
,
feed
.
For
this
thou
canst
not
chuse
but
do
,
and
keep
my
〈…〉
.
Love
,
as
we
say
,
breaks
through
stone
walls
;
intimating
,
that
nothing
is
hard
to
a
loving
heart
,
but
that
this
tender
love
,
as
is
said
of
the
milke
of
the
Goat
,
is
able
to
mollifie
,
and
soften
the
hardest
Adamant
.
God
,
willing
to
draw
man
to
himself
,
first
used
his
power
,
shewed
in
the
great
deluge
of
the
world
:
after
that
he
used
his
goodnesse
,
bringing
his
people
out
of
Egypt
into
a
goodly
and
plentifull
Land
;
but
when
neither
power
nor
goodnesse
prevailed
,
he
takes
the
ready
course
,
if
any
could
prevail
,
to
shew
his
love
unto
them
,
in
sending
his
onely
Son
into
the
world
,
there
to
suffer
so
ignominious
a
death
for
them
.
And
if
this
did
not
,
he
never
meant
to
use
other
means
to
draw
them
to
him
.
For
if
love
,
such
love
could
not
,
then
nothing
in
heaven
,
earth
,
or
hell
,
can
work
or
move
their
conversion
.
Charit
as
Christi
urget
nos
,
saith
S.
Paul
,
the
love
of
Christ
,
this
,
this
,
or
nothing
,
doth
,
or
can
,
with
a
sweet
,
delightfull
force
,
as
it
were
,
constrain
us
.
Christ
sheweth
this
in
the
parable
of
the
Creditor
and
Debtor
,
concluding
,
that
to
whom
most
was
forgiven
,
that
he
should
and
must
love
most
.
For
love
freely
shewed
to
the
well
beloved
,
may
be
resembled
to
the
depositing
or
trusting
a
great
Treasure
in
a
friends
chest
or
Cabinet
;
which
friend
,
if
he
return
it
not
when
desired
,
deserves
the
note
and
estimation
,
not
of
ungratefull
alone
,
but
of
a
false
and
most
wicked
man
,
and
no
friend
.
CHAP.
XII
.
The
Love
of
God
is
not
to
be
parallel'd
.
THe
essence
or
being
of
God
is
pure
and
simple
,
and
the
infinity
of
his
attributes
and
perfections
are
single
:
so
that
his
omnipotency
is
his
mercy
,
his
mercy
is
his
justice
,
his
justice
his
goodnesse
,
his
goodnesse
his
love
,
neither
is
there
in
these
any
distinction
reall
or
formall
,
onely
mans
apprehension
conceiteth
a
variety
in
this
simple
unity
.
Now
the
love
of
God
differeth
from
the
love
of
man
,
as
in
many
other
things
,
so
in
this
,
that
mans
love
oft
times
wants
power
to
effect
what
it
loves
and
desires
:
whereas
Gods
love
is
both
operative
and
effective
,
it
both
works
and
accomplisheth
whatever
it
will
;
so
that
to
love
with
God
,
is
the
same
thing
as
to
do
us
good
.
And
this
is
so
large
,
as
to
do
that
,
beyond
which
nothing
more
can
be
done
.
Isaiah
expresseth
this
in
Gods
person
,
saying
,
What
could
have
been
done
more
,
that
I
have
not
done
?
so
that
if
we
would
enter
into
,
and
consider
all
the
works
of
Gods
love
,
in
creating
,
redeeming
,
sanctifying
,
and
glorifying
man
,
how
can
they
be
fathomed
?
mans
soule
cannot
apprehend
it
in
the
least
degree
.
To
help
mans
weakensse
in
this
,
and
by
shadows
,
as
it
were
,
to
make
some
appearance
of
this
love
;
love
of
a
mother
to
her
childe
,
when
he
asks
the
question
,
Can
a
mother
forget
her
sucking
childe
,
that
she
should
not
have
compassion
on
the
sonne
of
her
wombe
?
Which
,
can
she
?
is
as
much
as
,
she
cannot
:
but
saith
God
,
If
she
could
,
yet
such
is
my
love
to
man
,
that
I
will
not
,
I
cannot
,
my
love
is
my self
:
and
therefore
I
may
be
said
as
well
,
to
forget
my self
,
as
to
forget
or
deny
my
love
to
mine
own
Image
,
man
.
The
Prophet
Isaiah
seems
to
go
a
little
farther
,
by
a
similitude
to
set
forth
Gods
love
,
when
he
compares
it
to
the
love
of
a
Bridegroome
,
shall
thy
God
rejoyce
over
thee
.
Nay
,
the
Prophet
Jeremiah
goes
farther
yet
,
saying
,
If
a
man
put
away
his
wife
,
for
her
lewdnesse
and
adultery
,
shall
he
return
unto
her
again
?
But
thou
Judah
lift
up
thine
eyes
unto
the
high
places
,
and
see
where
thou
hast
not
been
lien
with
:
in
the
waies
thou
hast
sate
for
them
;
and
thou
hast
polluted
the
Land
with
thy
whoredoms
,
and
with
thy
wickednesse
;
and
yet
heare
the
husband
of
this
wife
,
which
is
God
,
notwithstanding
all
this
crying
out
,
and
proclaiming
,
thou
hast
played
the
harlot
with
many
lovers
:
yet
returne
againe
to
me
,
saith
the
Lord
.
Tell
me
now
,
whether
a
greater
love
can
be
exprest
,
than
this
in
God
.
As
the
love
of
God
is
infinite
,
so
might
I
be
in
the
prosecution
of
this
argument
;
but
I
contract
my self
,
and
wish
you
to
remember
,
that
as
God
in
holy
Writ
is
parabolically
called
King
,
Father
,
Husband
,
Physician
,
Shepherd
,
Head
of
his
Church
:
so
under
all
these
,
and
many
other
names
and
notions
,
his
love
is
manifest
unto
us
;
for
as
the
head
,
he
governs
:
as
the
Shepherd
,
he
leads
us
to
good
pastures
,
and
defends
us
from
destroying
beasts
:
as
the
Physician
,
he
cures
and
heals
our
infirmities
and
soares
:
as
an
husband
,
he
imbraceth
and
delighteth
in
,
and
rejoyceth
over
us
:
as
a
Father
,
he
nourisheth
,
and
provideth
for
us
:
and
as
a
King
,
he
not
onely
protects
us
from
oppression
and
danger
,
but
gives
us
honours
,
yea
,
makes
us
heires
with
his
onely
begotten
Son
Christ
Jesus
,
to
reigne
with
him
in
his
heavenly
Kingdom
for
ever
.
And
is
there
any
love
that
can
be
compared
to
this
?
All
that
I
will
adde
for
close
,
is
this
:
love
requires
love
.
And
,
O
my
soule
,
though
thou
wilt
not
love
this
thy
Father
,
this
thy
King
first
:
yet
when
he
hath
so
super
abounded
in
his
love
to
thee
,
too
flinty
hearted
,
I
must
needs
say
,
thou
art
,
if
thou
shalt
refuse
to
return
all
the
love
thy
heart
can
affoord
or
conceive
to
him
again
,
for
that
infinite
and
endlesse
love
which
he
hath
bestowed
on
thee
.
Chap.
XIII
.
By
the
same
causes
and
meanes
that
mans
love
decreaseth
,
the
love
of
God
increaseth
.
SOme
Divines
have
propounded
the
question
,
why
Christ
,
the
second
Person
in
the
holy
Trinity
,
rather
than
either
of
the
other
persons
,
was
made
man
;
and
among
other
reasons
,
this
they
give
in
answer
:
That
our
first
parents
sin
,
as
God
,
knowing
good
and
evill
,
directly
opposeth
the
wisdome
of
God
,
which
is
Christ
.
And
to
shew
the
infinite
love
of
God
to
man
?
that
Person
who
most
directly
was
offended
,
came
down
from
Heaven
,
tooke
mans
nature
,
and
suffered
more
than
man
could
do
;
and
all
to
redeem
man
.
So
that
he
alone
,
(
God
,
that
can
draw
good
out
of
evill
,
and
light
out
of
darknesse
)
used
mans
sin
as
an
occasion
,
through
his
love
,
to
save
mankinde
.
The
Prophet
Zacbary
describes
the
state
of
the
world
,
foure
Chariots
;
the
first
whereof
had
red
horses
,
which
typified
the
bloody
Babylonians
:
the
second
had
black
horses
,
which
noted
the
Persians
;
under
whom
the
Jews
were
neer
their
utter
extirpation
:
the
third
had
white
horses
,
by
which
may
be
meant
the
Macedonians
,
who
,
as
Alexander
and
others
,
were
gracious
and
favourable
to
the
Jews
:
the
fourth
had
grizled
,
or
horses
of
divers
colours
,
which
figured
the
changeable
,
various
,
and
mixed
government
of
the
Romans
,
which
first
or
last
is
destructive
to
a
State
.
And
now
under
this
power
and
rule
,
which
contained
all
the
misrule
and
barbarous
usage
of
the
three
other
Governments
,
came
the
Messias
into
the
world
,
and
this
by
the
Apostle
is
called
the
fulnesse
of
time
:
The
Prophet
Isaiah
sets
forth
Jerusalem
thus
:
Their
hands
are
defiled
with
blood
,
and
their
fingers
with
iniquity
,
their
lips
have
spoken
lies
,
and
their
tongues
perversenesse
;
none
calleth
for
justice
,
nor
any
pleadeth
for
truth
:
the
act
of
violence
is
in
their
hands
,
their
feet
run
to
evill
,
and
they
make
baste
to
shed
innocent
blood
:
their
thoughts
are
thoughts
of
iniquity
,
wasting
and
destruction
are
in
their
paths
.
The
way
of
peace
they
know
not
;
yea
,
judgement
is
turned
backward
,
and
justice
standeth
afar
off
:
for
truth
is
fallen
in
the
streets
,
and
equity
cannot
enter
:
and
he
that
departeth
from
evill
,
maketh
himself
a
prey
.
And
the
Lord
saw
,
and
wondered
that
there
was
no
Intercessor
;
therefore
his
arm
brought
salvation
.
For
he
put
on
righteousnesse
as
a
breast-plate
,
and
vengeance
for
a
clothing
;
and
according
to
their
deeds
,
he
will
repay
fury
to
his
adversaries
:
but
to
Zion
shall
the
Redeemer
come
.
And
is
there
any
thing
in
all
this
,
that
savours
,
but
of
the
love
of
God
(
to
truth
and
justice
)
to
his
people
,
though
laden
with
their
sins
;
and
for
this
punished
and
oppressed
by
their
enemies
?
The
love
of
Christ
in
this
kinde
,
is
not
to
be
uttered
,
or
any
way
expressed
.
I
will
summe
it
up
therefore
in
that
one
passage
of
S.
Paul
;
the
same
night
that
our
Lord
Jesus
was
betrayed
,
he
instituted
the
Sacrament
of
his
body
broken
,
bloud
shed
:
as
a
sacrifice
fully
and
solely
expiatory
for
the
sin
of
the
whole
world
.
And
,
while
the
Jews
cried
to
the
Romans
,
Crucifie
,
crucifie
him
:
he
for
them
more
incessantly
praies
to
his
Father
,
Father
,
forgive
them
;
and
though
they
said
.
Let
his
blood
be
upon
us
,
and
our
children
;
yet
he
tells
them
,
My
blood
is
shed
for
you
,
and
for
all
that
will
take
and
apply
it
to
the
forgivenesse
of
their
sins
.
The
Psalmist
,
in
a
wonder
and
amazement
of
this
excessive
love
,
Lord
!
what
is
man
,
that
thou
art
so
mindfull
of
him
?
or
the
son
of
man
,
that
thou
visitest
him
?
for
what
is
there
in
himself
,
as
man
,
but
that
is
to
be
abhorred
?
his
body
being
at
the
best
,
but
a
bag
of
bones
,
a
sinke
of
foule
water
,
and
stinking
dirt
,
and
his
soule
like
a
cage
of
uncleane
birds
,
or
a
forge
of
wicked
imaginations
,
and
a
storehouse
of
sinne
.
To
the
Psalmists
question
,
Why
,
Lord
,
hast
thou
so
visited
man
?
no
other
answer
or
reason
can
be
given
,
then
this
of
the
Apostle
,
So
God
loved
the
world
,
that
he
gave
his
onely
begotten
Son
,
to
be
made
,
saith
the
Prophet
Isay
,
CHAP.
XIV
.
Gods
jealousie
.
JEalousie
in
man
is
an
excesse
of
love
,
and
for
the
most
part
,
is
the
attendant
of
some
ill
condition
in
him
:
whereas
in
God
,
it
is
the
quintessence
(
as
it
were
)
of
his
love
.
And
this
riseth
in
God
,
and
moves
him
to
anger
and
punishment
,
when
he
finds
himself
dishonoured
or
neglected
by
those
he
loves
.
Moses
not
onely
tells
us
,
jealous
God
,
but
adds
,
Exod.
34.14
.
that
his
Name
is
jealous
.
And
such
is
his
jealousie
,
that
although
he
suffered
the
rebellious
murmurings
of
his
Israel
,
spirituall
whoredome
,
in
making
and
worshipping
the
golden
calf
,
he
destroyed
33000.
of
them
:
and
had
not
his
deare
servant
Moses
interceded
,
he
had
in
his
jealousie
utterly
destroyed
them
all
.
Covetousnesse
,
by
S.
Paul
is
called
Idolatry
;
Yea
,
God
is
jealous
of
the
inordinate
or
overmuch
love
of
the
husband
to
the
wife
,
or
of
the
wife
to
the
husband
.
For
these
may
love
each
other
so
much
,
that
some
part
of
the
love
and
worship
due
to
God
,
is
bestowed
on
the
Creature
.
And
for
this
God
oft
times
turns
jealous
,
and
in
his
anger
takes
the
one
from
the
other
;
or
bereaves
them
of
their
delight
,
which
is
children
.
And
it
being
so
,
that
God
hath
commanded
us
to
love
him
with
all
our
heart
,
and
with
all
the
strength
and
powers
of
the
soule
,
the
least
alienation
of
our
love
from
God
,
and
bestowed
on
vain
delights
,
moves
God
to
jealousie
,
and
provokes
his
anger
.
And
as
the
least
withdrawing
of
our
love
from
God
,
works
jealousie
in
him
:
so
when
he
finds
us
persist
in
a
daily
revolt
from
him
,
he
ceaseth
any
longer
to
be
jealous
.
See
this
proved
in
Israels
case
;
where
God
,
for
Israels
multiplied
departings
from
him
,
threatens
,
My
jealousie
shall
depart
from
them
,
and
I
will
be
quiet
,
and
will
be
no
more
angry
.
And
this
is
the
saddest
condition
that
a
soule
can
fall
into
;
for
then
it
is
apparent
,
that
God
hath
sent
a
bill
of
divorce
to
that
soul
:
and
hath
removed
his
love
utterly
from
it
;
for
where
God
loves
,
he
cannot
but
be
jealous
.
Chap.
XV.
Gods
revealing
his
secrets
,
is
a
great
demonstration
of
his
love
to
man
.
DElilab
useth
this
as
an
argument
,
How
canst
thou
say
,
I
love
thee
,
when
thy
heart
is
not
with
me
?
and
when
thou
tellest
me
not
where
thy
great
strength
lieth
?
When
God
purposed
the
destruction
of
Sodome
,
I
know
Abraham
,
that
he
will
command
his
children
,
and
his
houshold
after
him
,
to
keep
the
way
of
the
Lord
,
to
do
justice
and
judgement
.
Here
God
rests
assured
in
Abraham's
love
and
service
to
him
;
and
what
followeth
?
why
this
,
that
though
God
intended
a
secret
and
sudden
burning
of
Sodome
:
yet
he
will
not
do
it
,
before
he
acquaints
Abraham
therewith
:
and
therefore
saith
,
Shall
I
hide
from
Abraham
that
thing
which
I
do
?
We
reade
the
like
of
God
to
Moses
;
cloudy
pillar
at
the
Tabernacle
doore
,
so
that
the
people
might
not
see
them
.
And
at
this
interview
and
conference
betwixt
God
and
Moses
,
Moses
saith
unto
God
,
If
I
have
found
grace
in
thy
sight
,
shew
me
now
thy
way
.
The
Prophet
saith
,
shewed
his
word
unto
Jacob.
And
then
addeth
,
He
hath
not
dealt
so
with
any
Nation
,
but
this
his
beloved
.
And
S.
Paul
saith
,
The
mysterie
(
of
salvation
by
Christ
Jesus
)
hath
been
hid
from
ages
,
and
from
generations
;
but
now
is
made
manifest
to
his
Saints
.
In
a
word
,
he
that
loveth
me
,
saith
Christ
,
shall
be
loved
of
my
Father
;
and
I
will
love
him
,
and
〈…〉
my
〈◊〉
unto
him
.
And
accordingly
he
saith
unto
his
Disciples
,
To
you
(
as
my
friends
)
it
given
to
know
the
mysterie
(
or
secrets
)
of
the
Kingdome
of
God
:
but
unto
those
that
are
without
,
all
these
things
are
done
in
parables
.
And
why
in
parables
to
these
?
that
seeing
,
they
may
see
,
and
not
perceive
;
and
hearing
they
may
heare
,
and
not
understand
;
lest
at
any
time
they
should
be
converted
,
and
their
sins
should
be
forgiven
them
.
Whence
we
may
gather
and
learn
,
that
whom
God
loves
,
to
those
he
reveals
his
word
and
will
:
so
that
they
may
see
,
and
heare
,
and
understand
it
to
their
conversion
and
salvation
of
their
souls
;
which
none
can
deny
to
be
an
especiall
argument
of
Gods
love
;
the
fruition
whereof
,
the
Lord
grant
unto
us
in
Jesus
Christ
.
CHAP.
XVI
.
God
seemeth
to
be
solitary
without
man
,
which
is
an
especiall
argument
of
his
love
to
man
.
THe
Scriptures
tell
us
of
thousands
of
Angels
that
attend
Christ
;
and
in
the
Gospels
we
finde
them
upon
all
occasions
,
at
his
birth
,
in
his
life
,
and
at
his
passion
with
him
:
how
then
,
having
such
a
company
of
holy
Spirits
ever
with
him
,
and
at
his
command
,
can
he
be
said
to
be
alone
(
if
without
man
?
)
It
is
true
,
in
respect
of
the
sweet
society
of
Saints
and
Angels
,
he
cannot
be
truly
said
to
be
alone
;
yet
in
regard
that
he
made
man
to
his
own
Image
,
and
every
one
loves
that
which
is
most
like
unto
himself
:
and
that
God
hath
said
,
My
delight
is
to
be
with
the
Sons
of
men
;
in
this
respect
,
without
this
his
like
,
with
whom
he
is
delighted
,
he
may
well
be
said
to
be
alone
.
In
the
parable
of
the
lost
sheep
,
The
Lord
looked
down
from
Heaven
,
to
behold
the
Sons
of
men
;
and
seeing
them
captiv'd
by
the
Devill
,
weltring
in
their
filth
of
sin
,
and
therefore
lamentably
afflicted
;
for
them
he
came
down
,
and
never
rested
,
but
underwent
all
travell
,
hardnesse
,
and
death
;
that
he
might
exalt
them
,
and
bring
them
where
himself
was
to
have
his
everlasting
residence
,
in
Heaven
.
God
under
the
Law
,
when
he
saw
his
Israel
scattered
in
Egypt
,
he
rested
not
,
till
he
brought
them
together
;
and
though
in
the
wildernesse
,
yet
there
he
commanded
them
to
make
a
Tabernacle
,
and
after
that
,
a
large
and
glorious
Temple
;
that
he
might
be
with
them
,
and
injoy
,
as
it
were
,
their
company
there
together
.
And
Christ
,
God
in
heaven
,
that
he
might
have
the
company
of
man
,
he
descended
from
heaven
;
and
as
though
this
were
too
little
,
to
have
the
more
full
society
of
man
,
he
took
his
nature
,
and
was
made
man
;
yea
so
,
that
as
it
was
spoken
of
Adam
to
Eve
,
he
was
so
married
to
mans
nature
,
that
he
might
truly
say
,
He
is
bone
of
my
bone
,
and
flesh
of
my
flesh
.
More
yet
;
see
Christ
in
his
agony
and
torture
on
the
Crosse
,
and
wanting
the
company
of
his
Disciples
,
and
men
believing
in
him
,
he
cries
out
,
My
God!
my
God!
why
hast
thou
forsaken
me
?
and
as
soon
as
the
the
Thief
on
the
one
hand
was
converted
,
and
prayed
unto
him
,
Lord
,
remember
me
when
thou
comest
into
thy
Kingdome
;
he
was
so
pleased
with
this
,
that
he
readily
granted
his
petition
,
and
told
him
,
This
day
shalt
thou
be
with
me
in
Paradise
:
and
so
gently
departed
,
and
took
his
new
convert
with
him
to
Heaven
.
And
it
is
the
opinion
of
many
ancient
and
learned
Fathers
,
that
the
Saints
and
holy
men
which
rose
out
of
their
graves
,
at
the
time
of
our
Saviours
resurrection
;
that
they
likewise
,
as
pleasing
company
,
ascended
with
Christ
into
Heaven
,
there
to
be
with
him
;
and
as
of
the
Chore
,
to
sing
continuall
Allelujahs
of
glory
,
Glory
to
the
Lamb
,
that
was
,
and
is
,
and
ever
shall
be
.
S.
Hierome
cries
out
,
O
ungrateful
man
to
thy
God
,
who
ever
thou
art
!
considerest
thou
not
the
wonderful
and
unspeakable
love
of
him
,
the
Lord
of
heaven
,
to
be
thus
delighted
,
and
to
do
,
and
to
suffer
so
much
for
thee
?
and
thinkest
thou
thy self
best
,
when
thou
art
in
the
company
of
the
wicked
,
blasphemers
,
murderers
,
adulterers
,
drunkards
,
and
profane
persons
?
return
rather
,
Shunamite
,
return
,
and
run
to
him
who
is
delighted
with
thee
,
and
is
thy
Saviour
.
CHAP.
XVII
.
Charity
is
most
eminent
among
all
the
vertues
.
EVery
vertue
hath
its
proper
opposites
;
as
liberality
hath
covetousnesse
and
prodigality
to
encounter
:
whereas
Charity
is
enemy
to
,
and
opposeth
not
two
,
or
more
,
but
all
vices
.
And
if
any
particular
sin
be
more
opposite
to
Charity
then
other
,
it
is
the
enmity
to
God
.
And
it
being
so
,
that
there
is
no
sin
that
man
committeth
,
but
,
more
or
lesse
,
is
tainted
with
this
enmity
;
hereby
Charity
is
become
a
generall
enemy
and
opposer
of
all
sin
.
When
David
had
wickedly
deflowred
the
wife
of
his
faithfull
Souldier
Vriah
,
and
basely
slaughtered
the
husband
;
here
were
sins
of
murder
,
adultery
,
scandall
,
and
all
these
sins
,
and
enmities
against
his
neighbour
:
but
as
though
these
were
nothing
in
comparison
of
that
one
sin
and
enmity
to
God
;
Against
thee
alone
,
O
Lord
,
have
I
sinned
.
But
although
against
this
sin
principally
,
Charity
opposeth
her
forces
;
yet
no
lesse
doth
she
abhor
and
resist
all
other
sins
of
the
lower
rank
.
S.
Paul
,
when
he
saith
,
Charity
suffereth
long
;
envieth
not
,
is
assaulted
by
the
envious
:
so
Charity
fighteth
against
envy
:
and
as
Charity
,
that
vaunteth
not
,
nor
is
puffed
up
,
is
opposed
by
pride
:
so
Charity
labours
to
beat
down
pride
.
And
what
from
S.
Paul
I
have
said
of
those
sins
mentioned
,
is
alike
true
of
those
other
sins
instanced
by
S.
Paul
;
and
of
all
other
sins
committed
in
the
world
.
And
therefore
not
onely
the
Apostles
,
but
their
and
our
Lord
and
Master
,
Christ
,
hath
taught
us
this
lesson
,
that
Charity
is
the
fulfilling
of
the
Law
.
Insomuch
as
,
And
so
high
an
esteem
had
our
Lord
Christ
,
of
the
great
virtue
and
power
which
Charity
hath
in
the
work
of
our
salvation
.
that
when
he
had
largely
preached
of
the
whole
duty
of
man
,
and
given
him
many
precepts
,
and
expositions
of
the
Decalogue
,
necessary
to
be
understood
and
followed
by
old
and
young
,
learned
and
illiterate
:
for
the
relief
of
mans
memory
,
and
the
greater
incouragement
to
his
proceeding
,
he
summes
up
all
,
and
tells
us
all
the
Law
,
and
all
that
God
requires
of
man
,
is
nothing
else
but
Charity
;
(
that
is
)
love
to
God
,
and
for
his
sake
,
love
to
thy
neighbour
.
S.
Augustine
addeth
,
that
as
God
calls
himself
Love
,
who
is
all
in
all
:
all
things
are
from
him
,
by
him
,
and
for
him
:
so
the
like
▪
in
a
quailfied
and
reverend
sense
,
we
may
speak
of
Love
or
Charity
;
we
say
,
he
that
hath
not
houses
,
nor
Vineyards
,
nor
Lands
,
yet
if
he
hath
Money
,
he
hath
potentially
all
:
so
may
we
say
of
Charity
,
in
respect
of
other
graces
and
endowments
of
the
soul
.
In
the
place
before
cited
,
S.
Paul
speaks
that
of
himself
,
tongue
of
Angels
:
yet
this
without
Charity
,
will
make
me
but
like
an
empty
sound
of
brasse
,
or
like
the
bell
in
the
sleeple
,
that
calls
others
to
the
Church
,
and
so
to
Heaven
,
while
it self
hangs
without
doors
.
Nay
,
do
I
give
all
my
goods
to
the
poore
,
and
my
body
to
martyrdome
for
the
truth
,
and
have
no
charity
,
these
will
profit
me
nothing
.
Yea
,
if
I
understand
all
the
mysteries
of
God
,
and
have
all
faith
,
saith
he
,
and
have
not
Charity
;
observe
this
,
he
saith
not
of
this
last
,
as
of
the
former
gifts
of
preaching
,
martyrdome
,
or
goods
,
that
these
without
Charity
profit
nothing
;
but
he
saith
,
that
although
he
hath
all
understanding
,
all
knowledge
,
and
all
saith
,
yet
these
without
Charity
,
make
him
not
onely
as
a
sound
,
or
which
profiteth
nothing
;
but
he
saith
,
that
having
these
,
and
not
having
Charity
,
he
is
plainly
nothing
;
nothing
as
in
Gods
acceptance
,
and
nothing
as
appertaining
to
the
Kingdome
of
Heaven
.
The
Prophet
Isaiah
tells
the
people
,
that
God
regards
not
,
abhors
the
sacrifices
which
he
requires
of
them
;
and
that
when
they
lift
up
their
hands
to
Heaven
,
he
will
hide
his
eyes
,
and
not
see
them
:
and
when
they
make
many
long
and
loud
prayers
unto
him
,
yet
he
will
not
hear
them
.
And
how
?
or
why
is
God
become
so
averse
to
his
own
commands
and
ordinances
?
the
Prophet
tells
us
,
the
cause
is
want
of
Charity
,
when
he
saith
,
Your
hands
are
full
of
blood
,
your
works
are
full
of
evill
,
injustice
,
and
oppression
.
In
a
word
,
I
see
not
,
I
hear
not
,
saith
God
,
but
I
abhor
you
,
and
your
works
,
because
both
want
Charity
.
Much
like
this
hath
the
same
Prophet
,
Have
we
not
held
our
Fasts
?
and
have
we
not
afflicted
our
souls
?
yet
thou
,
O
Lord
,
seest
not
,
neither
takest
thou
knowledge
of
our
holy
acts
.
To
whom
the
Lord
in
truth
makes
answer
,
T
is
true
,
I
neither
see
,
nor
take
knowledge
,
nor
pleasure
in
your
sounds
and
shews
of
holinesse
.
For
in
,
or
by
these
,
saith
God
,
ye
exact
your
labours
,
or
things
wherewith
ye
grieve
others
.
And
ye
fast
for
strife
and
debate
,
and
to
smite
with
the
fist
of
wickednesse
,
and
call
ye
this
your
fasting
,
saith
God
?
no
,
saith
he
,
the
fast
that
I
have
chosen
,
is
to
loose
the
bands
of
wickednesse
,
to
undo
the
heavy
burdens
,
and
to
let
the
oppressed
go
free
,
and
that
ye
break
every
yoak
(
of
Taxes
,
Excize
,
and
the
like
)
these
,
these
,
and
not
praying
,
preaching
,
fasting
,
with
murder
,
robbery
,
and
oppression
,
are
the
works
of
Charity
,
well
pleasing
to
,
and
required
of
God
.
Without
which
,
no
man
by
his
crying
,
Lord
,
Lord
,
shall
enter
into
the
Kingdome
of
Heaven
.
CHAP.
XVIII
.
Our
love
to
God
,
is
to
precede
all
other
loves
.
SUch
was
the
exceeding
goodnesse
of
God
to
his
people
,
that
he
knowing
the
many
delights
and
enticements
of
the
world
,
the
flesh
,
and
the
Devill
,
to
withdraw
mans
love
from
his
God
,
that
he
not
onely
wrote
in
the
heart
of
man
,
that
he
was
to
love
his
Creator
:
but
that
he
might
never
forget
it
,
he
gives
him
this
as
a
spirituall
Law
,
written
in
the
Tables
of
stone
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
with
all
thy
soul
,
and
with
all
thy
might
.
In
which
words
,
not
onely
the
precept
is
exprest
to
love
him
:
but
the
reason
is
annexed
,
because
he
is
the
Lord
of
all
,
and
thy
God
in
speciall
.
And
that
thou
mayest
keep
this
commandment
,
it
shall
be
in
thy
heart
.
And
because
from
the
abundance
of
the
heart
,
the
mouth
speaketh
;
therefore
thou
shalt
talk
of
it
sitting
,
walking
,
lying
,
rising
,
that
thy
children
thereby
may
learne
the
same
:
and
thou
shalt
binde
it
on
thine
hand
,
and
between
thine
eyes
;
and
shalt
write
it
upon
the
posts
of
thine
house
,
and
on
thy
gates
.
I
do
not
remember
that
any
law
or
precept
was
so
largely
and
strongly
injoyned
as
this
,
binding
heart
,
tongue
,
eyes
,
and
all
the
faculties
of
the
soul
,
to
love
God
.
Probably
some
may
demand
,
wherefore
the
Almighty
should
so
earnestly
and
desirously
require
our
love
before
,
or
more
then
any
,
or
all
things
else
,
that
are
in
mans
power
?
In
answer
whereunto
,
I
may
say
,
that
man
hath
nothing
else
to
present
,
that
is
so
much
his
own
,
or
that
is
so
much
worthy
of
Gods
acceptance
,
nor
so
easie
and
beneficiall
to
himself
(
for
man
)
to
give
,
as
his
love
.
And
therefore
that
which
is
least
painfull
,
or
chargeable
,
and
most
easie
and
beneficiall
to
the
giver
,
man
:
and
which
,
withall
,
is
most
pleasing
to
the
Receiver
,
God
:
God
the
Receiver
,
in
his
infinite
goodnesse
,
hath
required
of
man
,
the
giver
,
onely
his
love
.
If
a
man
were
in
danger
to
lose
his
life
,
or
his
understanding
,
or
but
an
eye
,
or
any
other
member
of
his
body
,
how
would
he
love
that
person
,
who
could
and
would
cure
,
free
,
or
deliver
him
?
and
how
much
more
then
is
he
bound
to
love
him
,
who
both
gave
the
eye
,
the
other
members
,
reason
,
and
life
;
and
not
only
made
them
wonderfully
,
but
gave
them
freely
,
with
all
manner
of
gracious
endowments
;
and
not
onely
so
made
,
and
so
gave
them
,
but
who
hourly
so
preserveth
them
from
all
outward
and
inward
dangers
of
corruption
and
destruction
?
can
any
price
or
estimate
be
set
,
sufficient
for
such
a
rare
workmanship
,
so
bounteous
a
gift
,
and
so
gracious
a
preservation
?
and
then
can
we
render
any
thing
lesse
for
them
all
,
than
love
to
him
,
that
so
made
,
so
gave
,
and
so
preserves
them
all
?
And
yet
hitherto
I
have
told
you
but
the
least
of
what
God
hath
done
for
the
meanest
part
of
thy self
.
For
when
I
shall
adde
,
that
when
thou
hadst
destroyed
thy
soule
by
sin
,
and
forfeited
it
with
thy
body
,
and
all
the
faculties
and
members
of
both
,
to
the
Devill
and
everlasting
hell
fire
;
that
then
thy
God
should
descend
from
Heaven
,
should
be
disgracefully
used
,
shamefully
tortured
,
and
cruelly
murdered
;
and
all
this
only
to
ransome
and
free
both
thy
body
and
soul
:
Can
any
price
be
set
too
high
for
this
?
or
canst
thou
repay
any
thing
lesse
then
thy
love
?
Should
God
,
as
he
might
justly
,
for
the
least
of
his
mercies
and
benefits
,
have
commanded
thee
to
offer
unto
him
all
thy
worldly
wealth
,
or
to
sacrifice
thy
children
to
him
,
as
some
Heathens
did
,
and
as
once
he
tempted
Abraham
to
do
:
or
with
stripes
or
fasting
to
mortifie
or
kill
thy
body
;
had
it
been
too
much
for
a
compensation
or
requitall
?
but
,
in
lieu
of
these
,
what
a
mercy
,
what
a
goodnesse
,
what
a
love
is
it
in
thy
God
,
to
require
onely
that
which
costs
thee
least
,
which
is
easiest
performed
,
and
is
in
the
power
of
all
sorts
of
people
to
give
,
love
?
which
if
thou
keepest
back
,
and
cheerfully
renderest
not
,
how
canst
thou
answer
thine
owne
soule
without
blushing
here
,
or
without
confusion
and
condemnation
of
thy self
at
the
last
day
of
judgment
?
If
God
had
required
of
man
,
almost
any
thing
else
but
love
,
some
or
other
might
have
framed
,
at
least
,
some
probable
seeming
excuse
for
not
performance
;
as
if
God
had
commanded
our
bounty
to
Gods
poor
,
the
poor
man
might
have
answered
,
I
have
it
not
to
give
;
if
fasting
,
or
labour
,
the
sick
and
infirm
;
if
knowledge
or
contemplation
;
the
ignorant
or
simple
might
have
pleaded
,
these
are
not
in
our
power
to
do
;
and
therefore
,
Lord
,
I
am
to
be
excused
.
But
when
God
requires
onely
thy
love
;
neither
the
illiterate
,
nor
ignorant
,
neither
the
poore
,
nor
the
weak
,
nor
any
other
condition
or
sort
of
people
,
have
any
shew
or
colour
of
excuse
for
not
performance
;
for
it
is
in
every
mans
power
,
if
he
will
,
to
love
.
I
may
adde
,
that
this
sweet
return
of
our
love
,
as
it
is
generally
easie
for
all
men
to
give
:
so
is
it
as
generally
alwaies
to
be
performed
,
in
all
the
actions
,
studies
,
or
demeanours
of
our
life
.
Art
thou
eating
,
drinking
,
recreating
thy self
,
buying
,
selling
,
meditating
?
loving
of
God
hinders
thee
not
,
but
furthers
thee
in
all
these
,
so
in
,
and
with
all
these
,
he
hath
but
justly
and
graciously
commanded
thy
love
.
God
by
his
Prophet
thus
reasons
with
his
Israel
,
I
have
not
caused
thee
to
serve
with
an
Offering
,
nor
wearied
thee
with
Incense
,
but
without
these
;
Thou
hast
made
me
to
serve
with
thy
sins
,
and
thou
hast
wearied
me
with
thine
iniquities
.
And
for
all
this
,
I
ask
but
that
,
which
without
expence
,
pain
,
or
labour
,
thou
mayest
easily
afford
me
,
thy
love
;
and
for
it
receive
heaven
.
So
easie
and
plain
a
way
,
and
so
open
a
door
to
everlasting
joy
,
hath
God
prepared
for
us
,
when
he
requires
from
us
onely
our
love
.
The
Scripture
is
plentifull
,
not
onely
in
telling
thee
,
O
man
,
that
God
came
downe
from
Heaven
,
and
was
incarnate
for
thee
;
but
that
he
suffered
,
died
,
and
rose
again
,
and
all
this
for
thee
:
and
it
is
as
often
repeated
in
holy
Writ
,
that
he
is
thy
Lord
,
thy
Father
,
thy
King
,
thy
God
;
and
if
God
in
all
be
thine
,
And
when
God
is
thus
made
thine
,
then
in
loving
him
,
thou
dost
but
love
thine
own
;
and
this
is
so
common
,
that
it
is
naturall
for
a
man
to
love
what
is
his
,
rather
then
what
is
another
mans
.
But
further
,
indeed
to
love
God
,
who
by
love
is
made
thine
,
is
but
to
love
thy self
;
who
by
love
art
united
to
God
;
and
no
man
,
saith
the
Apostle
,
hates
,
S.
Paul
reckoning
up
the
fruits
of
Gods
blessed
Spirit
,
in
the
first
place
sets
love
,
as
being
the
source
and
spring
of
the
rest
;
The
fruit
of
the
Spirit
,
saith
he
,
is
,
love
,
peace
,
joy
,
long-suffering
,
gentlenesse
,
goodnesse
,
faith
,
meeknesse
,
temperance
;
where
the
first
,
as
the
parent
of
all
,
is
love
.
From
the
consideration
of
somewhat
here
,
and
elsewhere
spoken
of
love
,
some
holy
Fathers
have
profest
,
that
nothing
can
be
accounted
difficult
,
hard
,
chargeable
,
or
painfull
to
him
that
truly
loves
;
such
are
the
fruits
of
an
hearty
active
love
,
and
such
are
the
sufferings
of
love
from
its
beloved
.
For
if
it
reprehends
,
it
is
gently
;
if
it
burthens
,
it
is
delightfully
;
if
it
detains
,
it
is
pleasantly
;
if
it
restrains
,
it
is
courteously
;
if
it
rewards
,
it
is
bountifully
.
And
therefore
well
may
we
with
them
conclude
,
that
love
is
the
pretious
pearle
mentioned
in
the
Gospell
,
wise
Merchant
sold
all
to
buy
it
:
as
being
of
most
value
of
all
other
pearls
,
or
heavenly
vertues
.
CHAP.
XIX
.
God
must
be
loved
with
the
whole
heart
.
GOd
requires
the
heart
,
2.
the
whole
heart
,
3.
that
none
other
may
have
part
therein
,
4.
no
,
not
man
himself
,
to
use
his
heart
any
way
against
,
but
altogether
as
tending
to
Gods
service
and
glory
.
All
that
God
courts
,
and
wooes
man
for
,
is
for
his
heart
;
My
son
give
me
thy
heart
,
is
the
summe
of
his
desire
.
Which
in
another
word
is
explained
,
by
that
of
the
King
of
Sodome
to
Abraham
,
give
me
the
souls
(
of
the
people
,
)
the
rest
take
to
thy self
.
And
God
,
to
shew
how
ardently
he
affecteth
this
,
and
how
jealous
he
is
of
it
,
he
is
not
satisfied
with
thy
heart
,
unlesse
,
as
he
hath
exprest
himself
under
the
Law
and
the
Gospell
,
Thou
love
him
with
all
thy
heart
,
and
with
all
thy
soule
,
with
all
the
strength
,
and
faculties
thereof
.
For
as
a
great
Prince
coming
to
an
Inne
,
takes
up
all
the
rooms
in
the
house
;
not
holding
it
to
stand
with
his
state
,
to
have
any
stranger
a
sharer
with
him
:
so
is
it
,
and
much
more
,
with
God
.
And
that
again
,
because
as
S.
John
saith
,
God
is
greater
then
thy
heart
:
so
that
all
is
too
little
for
him
,
though
he
hath
all
.
And
if
he
will
not
endure
,
that
one
Temple
shall
receive
both
his
Ark
and
the
Idoll
Dagon
:
will
he
be
content
,
cannot
serve
two
Masters
;
I
am
sure
not
two
such
,
that
are
so
contrary
and
opposite
,
as
God
is
to
the
Devill
,
the
World
,
and
the
Flesh
:
neither
,
saith
S.
Paul
,
can
light
dwell
with
darknesse
,
nor
Christ
with
Belial
.
The
Prophet
Elijah
saith
unto
the
people
,
How
long
halt
ye
between
two
opinions
?
if
the
Lord
be
God
,
serve
him
;
but
if
Baal
,
then
follow
him
.
God
will
not
,
cannot
endure
any
corrivall
,
much
lesse
any
bedfellow
with
him
in
the
heart
of
man
.
Moses
tells
Pharaoh
,
divide
it
,
let
me
have
a
part
,
t
is
no
matter
which
,
living
or
dead
,
so
God
hath
not
all
to
himselt
alone
:
whereas
the
true
mother
of
the
living
child
,
heart
be
divided
,
as
H●sea
speaks
of
Israel
,
But
O
man
,
consider
how
reasonable
and
just
God
is
,
in
requiring
thy
whole
soule
:
and
how
unjust
and
unreasonable
thou
art
in
denying
it
him
entire
,
or
dividing
it
in
parts
,
betwixt
him
and
his
enemies
.
Consider
,
I
say
,
when
he
created
the
goodly
universe
of
this
world
,
and
so
gloriously
adorned
and
furnished
it
,
not
onely
with
the
fruitfull
plants
,
and
fragrant
flowers
,
but
with
those
bright
Lamps
in
Heaven
;
that
he
made
all
this
,
and
gave
it
entire
to
thee
alone
,
making
thee
the
sole
Lord
thereof
,
in
respect
of
any
other
creatures
,
over
all
which
also
he
gave
thee
temporall
power
and
dominion
:
and
as
though
in
this
he
had
shewed
but
half
,
or
indeed
but
the
least
part
of
his
love
:
consider
,
that
God
himself
gave
himself
wholly
to
thee
,
was
incarnate
,
suffered
,
died
,
rose
,
and
all
onely
for
thee
,
and
not
for
any
other
.
And
is
not
this
argument
sufficient
,
that
the
least
thou
canst
return
in
gratitude
,
should
be
thy
heart
,
entire
,
not
to
be
cut
into
parcels
or
shreds
;
some
whereof
to
be
given
to
the
giver
of
all
,
and
the
rest
to
his
and
thine
own
enemies
?
But
some
perchance
may
say
,
though
this
is
just
and
reasonable
,
which
is
required
,
yet
it
is
most
difficult
,
for
man
clothed
with
flesh
,
to
performe
this
duty
so
strictly
commanded
,
to
love
God
with
all
the
affections
and
thoughts
of
the
soul
,
and
these
ever
to
be
fixed
on
him
,
and
nothing
else
;
neither
on
parents
,
friends
,
or
things
of
this
life
.
In
answer
hereunto
I
must
tell
you
,
that
God
knoweth
what
we
are
,
and
whereof
we
are
made
;
and
therefore
in
this
strict
command
,
or
absolute
request
of
all
our
love
,
he
prohibits
us
neither
to
love
parents
,
children
,
friends
,
no
nor
the
things
of
this
world
:
so
we
love
them
with
these
two
rules
or
cautions
.
1.
That
we
love
neither
friends
,
nor
things
on
earth
,
with
such
a
degree
of
affection
as
may
alienate
or
divide
our
fouls
from
God
.
And
therefore
God
himself
hath
not
onely
commanded
us
to
love
our
neighbours
,
all
our
neighbours
,
of
what
rank
or
distance
soever
,
so
they
be
men
:
and
to
seek
in
the
second
place
,
things
necessary
for
the
life
and
well
being
of
our selves
and
those
who
depend
on
us
,
and
for
whom
we
are
to
provide
:
but
hath
figured
the
fame
in
proportioning
our
heart
;
which
though
it
hath
a
large
and
broad
superficies
upward
,
to
look
and
dilate
it self
to
Heaven
:
yet
it
hath
but
a
cone
or
small
point
downwards
,
to
the
things
beneath
.
The
second
caution
,
in
our
love
to
any
thing
besides
God
,
is
,
that
whatever
we
thus
love
,
it
must
virtually
tend
and
move
to
the
service
and
glory
of
God
.
And
in
this
,
our
love
resembles
the
point
of
the
needle
in
the
Sea-mans
Card
,
or
the
Geometricians
paire
of
compasses
;
the
former
of
which
,
though
it
be
ever
moving
,
and
as
it
were
,
casting
about
to
severall
parts
,
yet
it
still
returns
,
and
reteins
its
whole
setled
course
to
the
true
pole
star
:
and
the
latter
,
though
the
one
foot
of
the
Compasse
circuit
and
surround
the
circumference
or
globe
of
the
earth
,
yet
the
other
stands
ever
firm
and
constant
to
the
point
,
which
point
here
,
as
that
star
before
,
in
this
our
application
,
is
God
.
So
that
God
,
who
without
any
shew
of
covetousnesse
in
himself
,
or
wrong
to
thee
,
might
require
all
thy
substance
,
all
thy
actions
,
and
all
thy
time
,
wholly
to
be
dedicated
and
spent
on
his
immediate
holy
service
:
yet
grants
thee
the
fruits
of
thy
honest
labour
,
thy
wealth
,
and
bids
thee
give
his
poore
,
onely
th
t
which
thou
mayest
well
spare
;
and
of
the
fruits
of
thy
increase
,
he
takes
onely
a
tenth
;
and
from
thy
worldly
travails
,
onely
a
seventh
part
:
and
that
Love
which
he
wholly
and
entirely
calls
for
,
is
the
affection
and
love
of
thy
heart
.
Shall
I
summe
up
all
?
There
is
none
so
ungodly
in
this
world
,
but
assents
to
this
generall
doctrine
,
that
God
is
to
be
so
loved
as
he
requires
;
but
all
the
question
and
difference
lies
in
the
performance
,
and
manner
of
loving
;
for
the
most
wicked
,
in
some
sort
,
may
be
said
to
love
God
.
But
how
?
and
why
?
for
it
is
but
with
a
carnall
or
worldly
minde
,
and
to
their
own
end
and
behoof
;
as
by
him
to
enjoy
life
,
health
,
wealth
,
pleasure
,
and
delight
;
and
so
they
love
God
for
these
things
,
that
if
he
would
confirm
his
letters
patents
unto
them
,
that
these
they
might
perpetually
enjoy
,
they
would
readily
release
unto
him
all
the
grant
and
interest
made
to
them
in
Heaven
.
On
the
other
side
,
the
true
lovers
of
God
so
love
the
world
,
as
that
thereby
,
and
therewith
,
they
may
the
better
serve
him
,
and
promote
his
glory
;
without
which
,
they
desire
neither
the
things
of
the
world
,
nor
long
to
continue
in
it
.
They
love
these
things
so
,
as
a
man
doth
his
horse
,
his
cloak
,
or
garment
;
the
one
to
carry
him
through
his
journey
,
to
his
Inne
,
and
the
other
to
keep
him
warm
,
and
to
defend
him
from
the
hurt
or
violence
of
the
weather
:
so
that
the
love
of
the
first
,
is
like
that
of
the
Strumpets
,
all
for
reward
,
or
what
will
ye
give
me
?
and
by
these
means
,
he
makes
the
principall
of
what
he
should
love
,
God
,
but
the
accessory
to
the
thing
he
loves
:
and
the
accessory
indeed
,
the
things
of
the
world
,
and
flesh
,
he
makes
the
principall
part
of
his
love
.
Whereas
the
true
lover
makes
God
the
prime
,
originall
,
principall
cause
,
and
mover
of
all
his
love
,
and
all
things
else
,
but
subordinate
and
subservient
to
this
love
.
The
regenerate
and
unregenerate
children
of
God
in
this
world
,
make
use
of
Gods
blessings
;
and
so
return
their
love
to
God
,
as
Isaac
blessed
his
two
sons
,
Jacob
and
Esau
:
where
the
father
in
blessing
Jacob
,
ver.
28.
begins
with
heaven
;
God
give
thee
of
the
dew
of
heaven
,
yet
he
after
adds
the
fatnesse
of
the
earth
:
but
in
blessing
Esau
,
ver.
39.
he
begins
with
the
earth
,
Behold
,
thy
dwelling
shall
be
of
the
fatnesse
of
the
earth
,
and
of
the
dew
above
.
In
like
manner
God
gives
his
truly
beloved
Israel
,
the
dew
,
the
desire
,
and
love
of
heaven
in
the
first
place
:
but
to
the
Edomite
,
first
the
fatnesse
of
the
earth
;
and
according
as
their
desires
are
set
,
so
also
are
their
loves
;
this
mans
to
the
world
,
and
the
others
to
God
.
And
by
these
their
loves
,
as
by
certain
and
infallible
rules
,
ye
may
know
and
discerne
what
they
are
.
CHAP.
XX.
The
love
of
the
heavenly
Angels
unto
man
.
IN
this
Chapter
of
Angels
,
my
Authour
is
very
large
,
and
attributes
mare
unto
Angels
,
then
I
can
finde
sufficient
ground
for
;
therefore
I
shall
abbreviate
▪
and
deliver
no
more
from
him
,
then
I
conceive
is
warrantable
.
Which
is
,
In
Scripture
we
have
no
mention
of
an
Angel
,
untill
the
world
was
above
nineteen
hundred
years
old
;
I
will
multiply
thy
seed
;
and
that
she
answered
,
v.
13.
and
called
the
name
of
the
Lord
that
spake
unto
her
,
Thou
God
seest
me
.
But
if
this
were
not
God
,
but
a
created
Angell
,
the
question
may
be
,
wherefore
Moses
so
faithfully
and
fully
speaking
of
Gods
works
in
that
great
Creation
,
neither
then
,
nor
in
all
the
time
since
,
till
this
of
Genesis
,
hath
any
word
of
an
Angell
.
Some
are
of
opinion
,
that
Moses
writing
more
especially
to
his
Countrymen
the
Jews
,
omitted
the
history
of
the
Angels
creation
,
lest
the
Jews
,
over
apt
(
as
the
most
simple
people
are
)
to
Idolatry
,
might
by
it
have
fallen
into
such
an
esteem
of
them
,
as
to
have
adored
them
.
Or
,
Moses
writing
his
history
of
the
Creation
in
brief
,
exprest
onely
what
more
directly
concerned
man
to
know
concerning
his
duty
and
service
to
God
;
yet
when
he
finds
a
just
and
necessary
cause
,
he
then
omits
not
to
speak
of
them
,
as
in
this
story
of
Hagar
.
Now
what
they
are
,
though
we
have
not
in
Scripture
any
exact
discourse
or
definition
of
their
natures
,
yet
the
Psalmist
hath
exprest
the
end
and
office
why
they
are
created
,
when
he
saith
,
God
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
waies
;
and
this
that
they
may
the
better
do
,
he
adds
in
another
Psalme
,
He
maketh
his
Angels
Spirits
,
his
Ministers
a
flaming
fire
,
or
a
flame
of
fire
,
as
the
Apostle
renders
it
.
Which
summed
up
,
the
result
will
be
,
Are
they
not
all
ministring
Spirits
,
sent
forth
to
minister
for
them
who
shall
be
heires
of
salvation
?
And
Psa.
34.8
.
The
Angel
of
the
Lord
encampeth
round
about
them
that
feare
him
,
and
delivereth
them
And
that
they
may
do
God
service
for
mans
good
,
God
hath
made
them
for
their
activenesse
,
agile
and
swift
,
as
Spirits
,
and
for
their
fervency
and
zeale
in
discharge
of
their
office
,
as
a
flame
of
fire
.
The
Scripture
is
plentifull
in
the
confirmation
thereof
;
therefore
when
Hagar
is
blessed
in
the
promise
of
a
great
issue
,
When
King
Hezekiah
and
the
people
of
Judah
were
in
eminent
danger
to
be
swallowed
up
and
destroyed
by
the
vast
and
potent
army
of
the
Assyrians
,
Lions
Den
;
shutting
the
Lions
mouths
,
Many
rare
examples
have
we
of
the
deliverances
of
Gods
servants
out
of
great
and
imminent
dangers
,
and
of
other
their
helps
and
comforts
,
in
time
of
need
and
distresse
,
by
the
hand
and
help
of
Gods
ministring
Spirits
,
the
good
Angels
.
To
shut
up
all
,
they
were
Angels
who
pronounced
John
the
Baptist
to
be
the
light
and
forerunner
of
the
Messias
.
ministred
unto
him
after
his
long
fasting
,
Thus
farre
we
may
safely
go
and
with
the
warranty
of
Sacred
writ
pronounce
to
Gods
glory
and
his
mercy
,
the
loving
offices
performed
by
Angels
to
Gods
dear
servants
;
but
to
say
as
my
Authour
and
diverse
otherwise
learned
Divines
do
,
that
every
particular
▪
man
hath
his
Tutelar
guardian
Angel
to
attend
,
guide
,
and
protect
him
,
I
cannot
say
;
for
the
two
places
by
them
cited
,
to
prove
this
,
where
it
is
said
of
the
little
Ones
,
Their
Angels
in
heaven
do
behold
the
face
of
God
which
is
in
heaven
,
and
that
where
it
is
said
of
Peter
,
It
is
his
Angel
,
their
Angels
,
and
his
Angel
,
in
those
two
Texts
,
may
be
understood
these
or
such
Angels
as
God
had
especially
appointed
as
helps
for
them
,
and
yet
not
that
thence
it
should
necessarily
and
generally
follow
,
that
every
man
hath
,
and
is
to
have
his
particular
Angel
;
But
in
this
I
will
not
be
peremptory
,
but
submit
my
opinion
to
the
judgment
of
the
better
learned
,
and
so
from
the
love
of
God
and
Angels
I
will
follow
mine
Author
to
speak
of
the
love
of
man
to
man
.
CHAP.
XXI
.
Of
the
love
which
man
oweth
to
his
neighbour
.
WHen
the
Pharisee
demanded
of
our
Saviour
Christ
which
was
the
great
commandement
in
the
law
,
Jesus
said
unto
him
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
This
is
the
first
and
great
commandement
:
and
the
second
is
like
unto
it
,
Thou
s
;
halt
love
thy
neighbour
as
thy self
:
on
these
two
commandments
depend
the
whole
Law
and
the
Prophets
:
whence
it
appeareth
that
the
love
of
our
Neighbour
is
next
unto
and
a
declaration
of
that
former
of
our
love
to
God
.
And
that
it
is
so
farre
necessary
,
that
when
the
Pharisee
only
asked
which
was
the
great
commandement
,
Christ
not
only
answered
him
directly
to
that
,
but
thought
it
requisite
to
adde
what
the
hypocriticall
Pharisee
least
cared
for
to
know
,
or
practise
,
namely
what
God
had
commanded
touching
his
neighbour
:
yea
and
S.
Chrysostome
addes
,
that
in
some
respects
preachers
have
more
cause
to
inforce
this
doctrine
of
love
to
our
neighbour
,
then
that
of
our
love
to
God
,
for
that
all
things
which
we
see
,
feel
,
have
and
enjoy
,
prompt
and
move
us
to
this
,
whereas
there
are
many
and
severall
occasions
daily
offered
through
our
words
,
bargains
,
transactions
,
and
private
interest
,
to
divert
or
lessen
our
love
to
our
neighbour
,
and
therefore
I
shall
set
you
down
some
reasons
moving
to
,
and
confirming
the
necessity
of
this
duty
.
And
the
first
shall
be
,
that
our
Saviour
Christ
gave
us
this
commandement
,
which
indeed
is
in
the
nature
of
an
inestimable
legacy
,
even
then
when
he
was
to
depart
this
life
,
and
to
leave
the
world
;
and
we
usually
say
,
and
hold
it
true
,
that
the
charge
or
gift
of
a
dying
friend
sticks
and
works
most
in
the
heart
of
the
friend
living
,
and
therefore
Christ
at
the
last
point
as
it
were
before
his
passion
speaks
unto
his
disciples
,
and
in
them
unto
us
,
saying
,
My
time
is
short
,
and
I
finde
death
approaching
,
as
I
have
loved
you
that
even
so
yee
love
one
another
.
And
to
strengthen
,
yea
to
sweeten
this
gift
of
command
,
Christ
in
the
words
following
gives
a
good
reason
;
for
,
saith
he
,
by
this
kind
of
love
among
you
,
as
by
a
cognizance
or
badge
all
men
shall
know
that
yee
are
my
disciples
:
and
I
this
will
prove
if
not
in
the
eyes
and
estimation
of
the
world
,
yet
I
am
sure
in
the
hearts
of
all
good
men
,
in
the
esteem
of
Saints
and
Angels
,
and
in
the
eyes
of
my
heavenly
Father
,
a
peece
of
great
honour
unto
you
to
be
know
through
your
mutuall
love
to
be
my
disciples
.
The
brethren
of
Joseph
fearing
that
he
might
call
to
minde
and
revenge
the
injuries
done
unto
him
by
his
brethren
,
Thy
Father
did
command
before
he
dyed
;
forgive
I
pray
thee
now
the
trespasse
of
thy
brethren
and
their
sinne
:
which
words
of
his
dying
Father
when
Joseph
heard
,
he
wept
faith
the
text
,
and
spake
kindly
unto
them
,
and
not
only
exprest
his
love
by
words
and
tears
,
but
he
comfortted
and
nourished
them
and
their
little
ones
:
and
the
like
love
with
Joseph
,
if
we
have
any
bowels
toward
so
dear
a
friend
,
our
Lord
and
Master
,
as
Christ
was
,
we
will
shew
for
his
sake
,
who
dying
commanded
us
so
to
love
one
another
,
as
he
loved
us
who
gave
his
life
for
us
.
And
yet
lest
as
Christ
foresaw
and
foretold
that
in
the
last
days
,
as
iniquity
should
increase
,
so
charity
would
wax
cold
,
and
thereby
both
our
love
to
such
a
dead
friend
,
and
for
his
sake
to
our
neighbour
would
grow
faint
and
dye
,
he
therefore
gives
us
a
second
reason
to
love
our
neighbours
,
which
with
man
may
happily
work
more
then
the
former
,
because
it
contains
in
it
the
unspeakable
benefit
and
reward
acquired
by
this
love
to
our
neighbour
,
and
this
benefit
is
no
lesse
then
the
kingdome
of
heaven
,
with
the
full
fruition
of
all
the
unutterable
and
unconceivable
joyes
with
Christ
for
ever
.
All
which
are
evidently
and
expresly
promised
and
annexed
to
this
love
;
for
when
God
in
the
Law
and
our
Saviour
in
the
Gospel
have
pronounced
life
and
the
kingdome
of
heaven
to
those
that
keep
and
fulfill
the
law
,
and
their
commands
,
the
Apostle
as
the
Embassadour
of
God
hath
plainly
pronounced
and
proclaimed
that
love
is
the
fulfilling
of
all
this
law
;
on
love
depends
all
the
Law
and
the
Prophets
.
Neither
doeth
the
reward
of
our
love
to
our
neighbour
terminate
and
end
in
this
great
blessing
declared
,
but
it
works
before
it
comes
to
that
,
and
produceth
singular
and
infinite
blessings
,
therefore
our
Saviour
before
he
commends
the
keeping
of
this
commandement
of
love
to
his
disciples
,
what
ever
yee
shall
aske
of
God
in
my
name
that
will
I
doe
:
then
in
the
next
words
he
subjoyneth
,
as
the
means
to
obtain
this
wonderfull
grant
and
blessing
,
saying
,
if
yee
love
me
and
keep
my
commandements
,
that
is
,
to
love
one
another
.
And
yet
as
though
this
were
not
the
halfe
of
that
blessed
reward
which
Christ
annexeth
to
this
love
,
he
goes
on
saying
,
it
you
love
,
I
will
give
you
the
Comforter
who
may
abide
with
you
forever
,
even
the
spirit
of
truth
,
intimating
hereby
,
and
that
plainly
,
that
as
by
love
we
receive
the
comfort
of
the
holy
Spirit
and
truth
,
so
without
it
,
neither
truth
nor
comfort
will
or
can
dwell
or
abide
with
us
.
And
which
is
a
third
reason
to
incite
and
stirre
us
to
this
love
,
nature
it selfe
infuseth
this
love
into
the
heart
of
man
,
which
in
this
sympathiseth
with
the
sensitive
creatures
,
that
all
so
love
and
agree
together
according
to
their
severall
kindes
,
that
they
not
only
fall
not
out
among
themselves
to
hurt
each
other
,
but
feed
,
nourish
,
flock
and
herd
together
,
helping
and
defending
each
other
against
the
assaults
and
hurts
of
other
enemies
to
their
kind
.
And
this
reason
of
love
drawn
from
common
reason
is
and
ought
much
to
be
strengthned
by
that
bond
of
naturall
propagation
,
for
that
what
God
vouchsafed
not
to
other
creatures
,
no
nor
to
his
good
Angels
,
he
granted
unto
man
as
an
especiall
bounty
and
sign
of
his
love
,
that
all
mankind
should
proceed
from
one
generall
Father
,
Adam
,
that
so
all
his
posterity
as
descending
from
one
and
the
same
root
,
might
all
love
,
as
being
in
or
indeed
as
all
but
one
.
I
read
that
when
Trajan
the
Emperor
had
sent
to
Pliny
Praetor
in
Sicily
to
destroy
all
the
Christians
there
,
the
Praetor
forbore
the
execution
and
counselled
the
Emperor
rather
to
cherish
then
extirpate
them
,
for
saith
he
they
are
a
people
,
which
live
in
obedience
to
law
,
they
neither
rob
,
nor
kill
,
nor
injure
any
,
but
live
as
hating
none
,
but
loving
all
.
And
when
I
read
that
of
S.
Paul
,
love
is
the
fulfilling
of
the
law
,
I
finde
that
the
Apostle
in
the
same
text
by
way
of
command
bids
to
owe
no
man
any
thing
,
but
mutuall
love
;
mutuall
love
.
But
there
is
a
fourth
reason
perswading
and
urging
this
love
,
which
is
stronger
then
that
of
nature
,
and
this
is
our
spirituall
brotherhood
,
as
being
not
so
much
one
from
our
naturall
parents
,
as
one
by
our
spirituall
birth
and
regeneration
in
our
baptisme
,
whereby
being
united
to
our
head
Christ
,
we
are
all
become
members
of
Christs
mysticall
body
,
and
this
,
if
any
thing
,
will
inforce
our
love
;
It
was
the
argument
which
good
Abraham
used
to
Lot
,
Let
us
have
no
breach
nor
difference
betwixt
us
,
but
let
us
love
and
live
in
accord
;
For
,
saith
he
,
(
and
he
thought
he
could
bring
no
stronger
argument
for
it
then
this
)
me
are
brethren
.
And
we
Christians
may
say
we
are
all
brethren
,
not
by
one
Father
in
the
flesh
,
but
by
one
Father
which
is
in
heaven
,
and
by
one
Mother
the
chast
undefiled
spouse
of
Christ
,
and
by
these
we
become
heires
,
not
of
an
estate
got
by
force
or
fraud
and
which
may
be
taken
away
by
fire
,
theeves
,
injustice
or
an
usurping
power
,
but
of
an
inheritance
in
the
heavens
,
where
neither
theef
nor
usurper
shall
ever
come
,
to
help
himself
or
hurt
us
.
When
S.
Paul
had
shewed
how
in
Christ
we
are
all
become
one
body
,
I
have
no
need
of
thee
,
but
that
as
members
in
the
naturall
body
,
so
much
more
being
members
in
this
mysticall
body
of
Christ
,
we
should
be
tenderly
compassionate
,
and
not
only
not
to
have
Schismes
and
breaches
,
but
much
more
not
to
hurt
or
offend
,
but
rather
to
help
and
defend
each
other
from
wrong
and
oppression
,
and
so
farre
as
the
law
will
permit
,
to
act
as
Moses
did
when
he
saw
his
contreymen
to
be
oppressed
or
wronged
.
S.
Chrysostome
useth
an
other
metaphor
to
perswade
this
love
,
when
he
tells
us
that
this
spirituall
brotherhood
is
as
the
cementing
stones
together
in
an
arch
,
or
other
building
,
where
as
the
one
supports
the
other
,
so
all
united
bind
and
keep
all
fast
and
safe
together
:
To
which
well
may
that
of
S.
Paul
be
applyed
,
that
love
or
peace
is
the
bond
of
perfection
,
and
therefore
,
keeps
the
unity
of
the
Spirit
in
the
bond
of
peace
;
In
which
texts
as
love
is
the
bond
,
ligament
,
or
hold-fast
of
the
Christians
mysticall
body
:
so
it
is
the
bond
,
uniter
,
and
knitter
together
of
all
the
perfection
that
man
in
this
world
can
attain
unto
.
You
see
the
great
,
sweet
and
powerfull
effects
of
this
spirituall
love
,
begotten
by
our
baptisme
into
Christ
;
which
is
much
cherished
,
and
increased
by
the
Sacrament
of
his
body
and
bloud
.
It
was
not
only
acted
by
Caliline
,
but
long
before
him
,
and
since
,
(
I
would
I
could
not
say
the
like
of
Christians
)
that
they
strengthned
their
leagues
,
and
covenants
of
holding
together
,
as
it
were
in
one
,
binding
each
other
to
defend
,
and
keep
them
,
though
they
were
covenants
with
hell
and
death
:
yet
these
I
say
,
they
entred
into
,
and
strengthned
by
drinking
the
bloud
either
of
themselves
,
or
others
;
a
covenant
we
have
taken
,
and
received
,
the
Sacrament
of
the
bloud
not
of
beasts
,
or
man
,
but
of
God
himself
;
that
as
we
are
all
members
of
one
body
,
which
is
Christ
,
so
we
will
love
one
another
.
In
the
reall
and
true
performance
whereof
if
we
fail
,
S.
Paul
tells
us
that
we
have
not
only
taken
that
Sacrament
unworthily
,
own
damnation
,
because
,
saith
he
,
we
did
not
discern
the
body
and
bloud
of
Christ
,
but
did
eate
and
drink
these
,
as
of
course
and
in
ordinary
,
and
not
considering
that
if
we
kept
and
performed
the
commandement
and
covenant
of
love
,
the
seal
whereof
was
the
body
,
and
the
red
inke
the
bloud
of
Christ
,
that
then
we
should
have
life
everlasting
in
him
:
but
otherwise
nothing
but
infirmities
,
sicknesse
and
death
.
And
whether
we
finde
not
these
sad
and
deadly
effects
to
have
fallen
upon
us
for
the
want
or
breach
of
Gods
commandements
and
our
covenant
signed
and
sealed
in
the
Sacrament
of
Christs
body
and
bloud
,
judge
and
seriously
think
of
it
while
I
proceed
to
The
fifth
reason
why
man
should
love
his
neighbour
,
which
is
grounded
upon
the
nature
of
the
Law-giver
,
God
;
for
generally
such
as
the
legislator
is
,
such
are
his
laws
.
So
that
be
the
law-maker
a
bloudy
man
,
his
laws
savour
of
cruelty
and
bloud
:
whereas
be
he
of
a
sweet
meek
disposition
,
his
laws
are
full
of
mercy
and
love
.
Now
God
being
love
it self
,
his
law
or
command
to
man
that
he
love
his
neighbour
relisheth
of
Gods
own
nature
,
as
flowing
from
it
.
So
that
the
nearer
we
come
to
the
fulfilling
this
law
of
love
,
the
nearer
we
approach
to
the
nature
of
God
which
is
love
.
Christ
therefore
though
at
first
he
took
not
away
all
legall
sacrifices
,
yet
he
profest
that
he
would
have
mercy
and
not
sacrifice
,
I
will
have
mercy
and
not
sacrifice
:
and
accordingly
when
the
Scribe
answering
Christ
according
to
his
own
doctrine
,
that
to
love
our
neighbour
as
our self
,
Thou
art
not
farre
from
the
kingdome
of
God
:
which
is
as
much
as
if
Christ
had
said
,
thus
to
teach
and
so
to
doe
is
the
straight
way
to
the
kingdome
of
God
,
and
without
it
there
is
no
other
way
.
In
the
Leviticall
Law
we
read
that
God
finding
the
Jews
to
be
hard
hearted
and
merciless
,
to
incline
them
to
better
and
more
loving
dispositions
he
gave
them
severall
Laws
wherein
he
forbids
them
to
eate
bloud
,
and
to
boyle
the
kid
in
the
milke
of
the
damme
,
and
injoyns
them
to
leave
the
gleanings
after
harvest
for
the
poor
,
and
some
grapes
for
the
passenger
,
and
that
every
seventh
year
the
land
should
have
rest
,
and
the
benefit
thereof
to
accrew
unto
the
poor
.
And
although
Christ
was
a
zealous
and
strict
observer
of
the
Sabbath
as
consecrated
to
Gods
service
,
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
.
And
according
to
this
law
of
God
and
Christ
,
Moses
under
the
law
,
and
S.
Paul
under
the
Gospel
were
so
zealous
in
their
loves
to
their
brethren
,
that
the
former
desires
to
be
blotted
out
of
Gods
book
rather
then
his
countreymen
should
be
destroyed
,
brethren
in
the
flesh
should
not
be
saved
,
he
could
wish
himself
to
be
separated
from
Christ
,
Some
ancient
Fathers
are
of
opinion
that
when
Elijah
laboured
to
draw
the
Israelites
from
their
Idolatry
to
God
,
And
without
conjectures
the
text
is
plain
,
that
the
widow
of
Zarephah
her
compassionate
love
in
feeding
the
Prophet
out
of
her
small
remainder
of
her
little
meal
and
oyle
,
is
recompensed
with
such
an
increase
,
Be
mercifull
as
your
heavenly
Father
is
mercifull
;
and
,
Give
,
and
it
shall
be
given
unto
you
,
good
measure
(
as
to
the
widow
last
mentioned
)
pressed
down
,
shaken
together
and
running
over
:
for
with
the
same
measure
that
you
mete
with
all
,
it
shall
be
measured
to
you
again
.
A
sixt
reason
for
this
law
of
love
is
drawn
from
the
end
of
all
good
laws
,
which
are
made
that
we
may
live
in
security
,
&
enjoy
our
peace
,
which
is
accomplished
principally
by
this
love
to
our
neighbour
.
The
old
law
given
to
the
Jews
by
which
they
conceived
that
they
might
hate
and
kill
their
enemies
,
bowels
of
mercies
,
kindnesse
,
humblenesse
of
mind
,
forbearing
one
another
,
if
any
man
have
a
quarrell
against
any
even
as
Christ
also
forgave
you
,
even
so
doe
ye
;
and
above
all
these
things
put
on
Charity
which
(
as
it
is
the
foundation
of
all
,
so
it
)
is
the
bond
of
all
perfection
.
S.
Jerome
writes
of
S.
John
that
being
through
age
grown
so
weak
that
he
was
carried
by
his
disciples
to
the
Church
,
he
ever
and
anon
repeated
this
saying
of
our
Saviour
,
Love
one
another
;
and
being
asked
by
them
why
so
often
he
commemorated
this
text
rather
then
any
other
,
he
answered
,
that
in
this
they
should
fulfill
the
whole
law
,
insomuch
as
none
could
love
God
unlesse
he
loved
his
neighbour
.
In
which
others
agree
saying
,
that
the
love
of
God
is
the
center
of
all
our
true
love
,
on
which
the
heart
as
on
a
point
of
the
Compasse
being
set
,
the
other
point
moves
about
the
whole
circumference
of
the
world
:
and
indeed
he
that
carefully
observeth
the
tenor
of
the
Epistles
of
that
beloved
and
loving
disciple
S.
John
,
he
shall
finde
this
often
insisted
upon
,
that
the
love
of
God
and
of
our
neighbour
are
so
inseparable
,
that
he
that
doth
the
one
cannot
but
doe
the
other
:
for
that
the
love
of
God
necessarily
produceth
the
love
of
our
neighbour
.
And
therefore
when
our
Saviour
before
his
departure
out
of
the
world
would
set
a
mark
of
distinction
whereby
his
disciples
should
be
known
from
all
others
,
the
note
or
mark
was
not
preaching
or
prophecying
:
for
happily
Judas
,
Hymeneus
,
Philetus
,
Diotrephes
or
others
might
say
as
those
of
whom
Christ
speaks
,
Lord
,
Lord
,
have
not
we
prophecied
in
thy
name
?
Simon
Magus
and
others
in
Christs
name
did
the
like
,
and
of
those
and
such
like
Christ
saith
,
I
take
you
not
for
my
disciples
,
Depart
hence
,
I
know
you
not
;
men
shall
know
that
ye
are
my
disciples
,
and
such
as
for
whom
I
have
prepared
a
place
in
my
kingdome
.
CHAP.
XXII
.
The
manner
how
we
are
to
love
our
neighbour
.
THe
Scripture
hath
given
us
three
rules
by
which
we
are
taught
how
to
love
our
neighbour
.
The
first
is
that
of
our
Saviour
,
Thou
shalt
love
thy
neighbour
as
thy self
;
as
I
have
loved
you
,
so
shall
ye
love
one
the
other
;
the
third
is
that
of
S.
Paul
comparing
the
members
of
Christs
mysticall
body
to
the
parts
of
mans
body
naturall
.
The
loving
our
neighbour
as
our selfe
is
to
be
understood
first
as
desiring
the
same
graces
spirituall
and
eternall
to
thy
brother
as
to
thy selfe
;
secondly
,
wishing
in
all
things
else
the
like
to
be
done
to
thy
neighbour
as
thou
wishest
to
be
done
to
thy self
.
And
against
this
first
rule
of
love
we
find
in
the
world
two
offenders
,
the
one
in
the
excesse
,
the
other
in
the
defect
,
and
among
the
former
besides
some
others
whom
I
might
touch
,
I
may
not
amisse
place
some
preachers
in
our
times
,
who
,
as
some
Physitians
,
through
covet
of
gain
or
other
respects
so
much
intend
the
cure
of
others
,
that
they
neglect
the
health
of
their
own
bodies
:
so
these
by
their
preaching
raise
others
and
lye
still
themselves
in
their
own
sins
;
of
whom
and
such
like
I
may
use
S.
Pauls
words
,
Thou
art
inexcusable
O
man
:
for
thou
that
teachest
another
,
teachest
thou
not
thy self
'
?
and
likewise
wise
that
of
our
Saviour
,
Physitian
,
thou
that
professest
to
cure
others
,
heal
thy self
.
The
Defective
Lover
hath
one
scale
wherein
to
weigh
himself
,
and
another
for
his
Neighbour
,
which
Moses
tells
us
is
an
abomination
before
God
;
yet
too
many
such
there
are
,
Neighbour
as
our self
.
But
before
I
pass
from
the
first
to
the
second
Rule
in
loving
our
Neighbour
,
I
must
observe
,
that
there
be
some
who
are
not
capable
of
this
rule
to
love
their
Neighbour
as
themselves
,
because
themselves
are
such
who
love
not
themselves
.
And
if
you
wonder
who
these
should
be
,
being
that
S.
Paul
tells
us
,
that
no
man
ever
hated
himself
,
I
must
answer
you
,
that
the
sinners
are
the
men
that
do
not
love
themselves
:
The
second
Rule
in
loving
our
Neighbour
,
Christ
gives
us
,
Love
ye
one
the
other
as
I
have
loved
you
:
and
this
is
that
new
Commandment
which
Christ
speaks
of
,
when
he
saith
,
A
new
Commandment
give
I
unto
you
,
that
ye
love
one
another
,
as
I
have
loved
you
:
and
this
is
that
makes
the
Commandment
new
,
not
the
loving
of
our
neighbour
,
for
this
,
as
before
is
shewed
,
is
as
old
as
the
Law
of
Nature
;
but
to
love
our
neighbour
as
Christ
loved
us
.
A
new
Commandment
,
because
given
in
this
new
manner
of
loving
,
as
Christ
loved
us
.
Now
that
we
may
love
according
to
this
rule
,
we
must
learn
how
Christ
loved
us
,
and
that
is
exprest
in
these
words
of
our
Saviour
,
As
my
Father
loved
me
,
so
do
I
love
you
:
So
that
now
we
are
to
know
how
God
the
Father
loved
Christ
his
Son
:
and
here
we
shall
finde
the
Father
in
his
love
to
his
Son
(
as
Man
)
conferring
all
blessings
,
graces
,
and
endowments
upon
him
,
and
so
we
shall
finde
him
loving
Christ
his
Son
.
2.
Not
for
his
wealth
person
,
or
any
such
like
thing
,
but
freely
.
3.
That
he
loved
him
not
in
a
fit
,
or
for
a
time
,
but
as
Christ
is
said
where
he
loves
,
to
love
unto
the
end
.
Lastly
,
though
God
thus
loved
his
Son
,
and
more
then
we
can
express
,
yet
he
is
content
that
this
Son
of
his
love
should
dye
for
the
good
and
salvation
of
his
brethren
.
And
thus
as
the
Father
loved
his
Son
Christ
;
so
Christ
hath
loved
us
:
and
as
Christ
hath
loved
us
,
so
he
commands
us
to
love
our
neighbour
:
and
this
is
the
second
Rule
.
The
third
Rule
is
taken
from
the
comparison
made
betwixt
the
members
of
mans
body
,
mystical
body
of
Christ
:
And
here
first
we
shall
consider
that
as
in
the
former
the
members
of
mans
body
,
so
in
the
latter
the
members
of
Christ
,
there
should
not
be
any
envy
or
grudging
in
any
one
member
,
be
it
never
so
loyw
or
mean
,
at
the
good
or
prosperity
of
the
other
:
For
as
every
member
hath
its
particular
office
;
so
no
one
member
can
say
to
the
other
:
I
have
no
need
of
thee
:
but
God
having
given
them
distinct
offices
,
whereby
the
one
serveth
and
helpeth
the
other
,
there
can
be
no
envious
or
malignant
humor
among
them
;
neither
if
the
members
of
Christ
love
as
those
of
the
body
(
as
they
ought
)
can
there
be
any
grudging
or
repining
betwixt
Christians
which
are
the
members
of
Christ
;
for
the
honorable
&
rich
cannot
say
to
the
low
and
poor
,
We
have
no
need
of
you
:
for
they
have
need
of
their
prayers
,
their
corporal
service
,
and
other
helps
,
and
therefore
are
not
to
be
proud
over
them
:
nor
can
the
low
and
poor
say
they
have
no
need
of
the
rich
and
honorable
,
for
they
have
need
of
their
defence
from
wrongs
,
and
relief
in
time
of
necessity
,
and
therefore
small
cause
have
they
to
envy
that
which
affords
them
defence
and
relief
.
The
eye
set
on
high
,
despiseth
not
the
foot
that
goes
on
the
ground
:
nor
doth
the
foot
that
treads
on
the
earth
,
envy
the
high
place
of
the
eye
;
and
so
ought
it
to
be
with
the
rich
and
honorable
,
and
with
the
low
and
needy
.
Secondly
,
in
our
natural
bodies
the
members
each
are
subservient
and
mutually
assisting
each
to
others
;
the
eye
by
his
light
guideth
the
foot
from
falling
,
and
the
hand
in
working
:
and
the
foot
and
hand
return
a
reciprocal
office
to
the
eye
,
the
one
in
carrying
,
the
other
in
helping
and
defending
the
eye
.
The
like
may
be
said
of
the
head
to
the
ear
,
and
of
the
ear
to
the
head
,
of
the
stomach
to
the
rest
of
the
parts
,
and
of
the
rest
of
the
parts
to
the
stomach
;
and
so
should
it
be
in
the
body
mystical
,
that
the
members
thereof
may
relieve
and
help
each
other
in
all
cases
and
kindes
wherein
the
members
are
made
or
become
able
to
help
each
other
.
Thirdly
,
in
the
body
natural
of
man
,
where
one
member
suffers
,
all
the
members
suffer
with
it
;
Paul
,
Who
is
weak
,
and
I
am
not
weak
?
who
is
offended
,
and
I
burn
not
?
Naturalists
observe
,
That
Harts
and
Hinds
swimming
over
a
river
or
stream
,
the
head
of
the
follower
is
laid
on
the
hanches
of
the
former
,
and
this
former
being
weary
,
turns
about
and
is
supported
by
the
latter
.
Nay
,
we
daily
see
,
that
the
Swine
,
yea
and
the
fearful
Deer
,
if
hunted
or
worried
by
a
Dog
,
will
shelter
or
strive
to
help
and
defend
each
other
:
and
shall
these
beasts
,
by
the
instinct
of
Nature
,
excel
Christians
in
the
mutual
help
of
each
other
?
CHAP.
XXIII
.
That
we
ought
to
love
our
Enemies
.
TO
prove
this
,
we
need
adde
no
more
to
the
former
Chapter
,
then
to
shew
,
that
under
our
Neighbour
,
Christ
understandeth
,
and
comprehendeth
our
enemy
.
And
that
it
is
so
,
we
need
no
further
proof
,
then
that
which
our
Saviour
manifested
in
the
parable
,
where
when
the
Lawyer
asked
Christ
,
Who
is
my
neighbour
?
How
is
it
that
thou
being
a
Jew
,
shouldest
so
much
as
ask
a
cup
of
water
of
me
that
am
a
Samaritan
?
upon
this
Christ
,
by
way
of
satisfaction
to
the
Lawyers
question
,
demands
of
the
Lawyer
,
whom
he
took
to
be
neighbour
to
the
wounded
Jew
?
whether
the
Jew
who
passed
by
not
helping
him
,
or
the
Samaritan
who
hated
the
Jew
?
and
the
Lawyer
,
as
convinced
in
judgement
and
conscience
,
readily
and
roundly
answered
,
The
Samaritan
,
who
helped
the
Jew
whom
otherwise
he
hated
,
was
neighbour
to
the
Jew
;
and
upon
that
verdict
thus
given
by
the
Jewish
Lawyer
,
Christ
inferreth
this
doctrine
by
way
of
exhortation
,
Go
and
do
likewise
;
that
is
,
have
mercy
,
and
love
'
thine
enemy
.
And
what
Christ
preached
here
,
he
practised
to
the
full
;
for
had
Christ
any
so
great
enemies
unto
him
as
the
Jews
,
who
notwithstanding
all
the
good
works
that
he
did
among
and
for
them
,
yet
hated
and
persecuted
him
to
his
death
:
and
when
they
cryed
loudly
to
the
Judge
Crucifie
him
,
he
more
fervently
prayes
to
his
Father
to
forgive
them
,
and
when
they
madly
wished
,
that
his
blood
might
be
upon
them
and
their
children
,
he
mildly
pronounced
,
that
his
blood
should
be
shed
for
them
and
their
posterity
.
Could
there
be
any
greater
signs
of
the
Jews
enmity
to
Christ
?
and
could
there
be
any
greater
evidence
of
Christs
love
to
the
Jews
?
and
according
to
his
practice
,
he
gives
his
law
,
As
I
have
loved
you
,
even
so
love
ye
your
neighbour
,
though
he
be
your
enemy
.
Notwithstanding
this
so
plain
and
evident
truth
,
there
have
not
wanted
who
have
urged
reasons
against
this
position
,
as
the
Rabbies
masters
or
expounders
of
the
Mosaical
Law
,
who
feign
,
that
though
the
Commandment
of
loving
our
neighbour
,
was
written
by
God
in
the
Tables
of
Stone
delivered
unto
Moses
,
yet
it
was
written
in
the
heart
of
man
to
hate
his
enemy
.
2.
They
urge
that
of
our
Lord
God
to
Solomon
,
Because
thou
hast
not
asked
long
life
,
nor
riches
,
nor
the
life
of
thine
enemies
,
I
have
given
thee
a
wife
heart
:
whence
they
would
infer
,
that
revenge
on
our
enemies
is
as
justifiably
desired
as
long
life
.
3.
They
adde
,
that
David
,
of
whom
not
onely
himself
,
but
God
pronounced
,
that
he
had
walked
according
to
his
Commandments
;
yet
David
used
many
and
bitter
curses
and
imprecations
against
his
enemies
.
4.
To
perswade
us
that
this
is
natural
to
man
,
they
will
tell
us
,
that
a
childe
being
offended
with
any
,
will
soon
be
pleased
,
if
another
will
but
strike
and
revenge
him
upon
the
person
that
gave
him
the
offence
.
5.
They
urge
some
passages
of
ancient
Fathers
,
who
deem
this
hate
of
enemies
to
have
been
permitted
to
the
Jews
,
as
that
of
Divorce
,
for
the
hardness
of
their
hearts
.
To
the
first
argument
I
may
say
,
That
such
a
Tradition
as
is
alleaged
by
the
Rabbies
,
is
not
to
be
regarded
,
but
to
be
rejected
as
frivolous
and
falfe
.
But
if
any
adde
,
that
it
should
seem
by
the
words
of
Christ
himself
,
that
in
Moses's
time
,
or
at
least
before
Christ
,
there
was
such
a
Tradition
among
the
the
Jews
,
as
that
it
was
permitted
to
them
to
hate
their
enemies
,
for
Christ
saith
,
Ye
have
heard
that
it
hath
been
said
of
old
,
Thou
shalt
love
thy
neighbour
,
and
hate
thine
enemie
.
To
this
I
may
answer
,
That
the
words
of
Christ
,
It
hath
been
said
of
old
,
might
relate
to
the
perverse
interpretation
of
the
Scribes
,
who
argued
,
That
seeing
we
are
to
love
our
neighbors
,
that
is
,
say
they
,
our
friends
,
therefore
we
may
hate
our
enemies
:
or
because
God
commanded
to
make
no
peace
with
nor
to
spare
the
Canaanites
,
but
destroy
them
,
therefore
we
might
do
the
like
to
all
our
enemies
.
But
to
this
,
or
that
old
saying
,
we
need
say
no
more
then
what
Christ
hath
said
,
Ye
have
heard
it
said
of
old
,
Thou
shalt
hate
thine
enemy
:
but
I
say
unto
you
,
Love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
.
But
notwithstanding
this
,
they
urge
,
That
by
the
Law
of
Moses
as
much
is
implyed
as
the
hate
of
our
enemies
:
for
it
is
said
,
Thou
shalt
not
hate
thy
brother
:
Thou
shalt
not
avenge
,
nor
bear
any
grudge
against
the
children
of
thy
people
:
from
which
Texts
and
the
like
they
would
infer
,
That
they
may
hate
and
avenge
themselves
on
all
but
their
brethren
,
and
the
children
of
their
own
people
,
which
were
the
Jews
onely
,
and
therefore
all
the
rest
they
might
hate
as
their
accounted
enemies
.
But
to
this
we
answer
,
That
it
is
an
implication
of
their
own
making
without
ground
from
the
Text
,
which
may
be
proved
from
other
Texts
,
which
command
the
love
of
our
enemy
,
and
the
Spirit
of
God
doth
not
,
cannot
command
contradictions
:
Now
God
commands
,
If
thou
meet
thine
enemies
beast
straying
,
thou
shalt
bring
it
back
to
him
,
that
is
,
to
thine
enemy
:
and
Solomon
,
(
which
words
S.
Paul
,
Rom.
12.20
urgerh
to
our
Saviours
sense
)
If
thine
enemy
be
hungry
,
give
him
bread
to
eat
,
and
if
he
be
thirsty
,
give
him
to
drink
,
and
the
Lord
will
reward
thee
.
Here
is
no
sign
nor
tittle
of
hate
or
revenge
to
our
enemy
,
but
quite
contrary
,
to
shew
him
the
fruits
of
our
love
in
doing
him
good
.
And
if
to
any
the
hate
of
our
enemies
seem
natural
,
I
must
say
,
It
must
be
to
such
as
are
of
a
perverse
corrupted
Jewish
disposition
,
and
not
to
the
nature
of
a
true
Christian
:
for
can
any
man
conceive
that
God
who
is
love
,
and
is
most
delighted
with
mercy
and
love
,
should
infuse
into
the
heart
of
man
,
created
after
his
own
image
,
hatred
and
revenge
,
and
that
against
his
neighbour
,
his
brother
,
who
likewise
bears
the
image
of
his
Maker
,
who
is
Love
?
That
David
used
imprecations
against
many
,
is
not
to
be
denyed
,
but
denyed
it
must
be
,
that
it
was
against
them
because
simply
his
enemies
,
but
rather
against
them
as
Gods
enemies
,
not
his
.
2.
The
imprecations
were
not
against
their
persons
directly
,
as
to
the
destruction
of
their
soul
or
body
,
but
against
them
as
they
were
sinners
.
3.
It
was
for
the
conversion
of
sinners
,
and
that
Gods
glory
might
appear
either
by
their
conversion
or
destruction
,
and
not
to
the
satisfying
his
own
revenge
.
Observe
I
pray
with
me
,
That
David
in
his
Psalms
is
often
said
to
hate
,
but
what
?
sin
,
not
the
man
;
for
so
Psal.
101.
v.
3.
I
hate
the
work
of
them
that
turn
aside
.
Psal.
119.
v.
104.
I
hate
every
false
way
.
Ver.
113.
I
hate
vain
thoughts
.
Ver.
163.
I
hate
lying
;
and
if
once
,
as
Psal.
139.
v.
21.
he
be
found
to
hate
them
,
the
persons
,
yet
observe
,
v.
22.
he
is
said
to
hate
them
with
a
perfect
hatred
,
which
hate
can
onely
be
such
,
when
it
is
against
that
which
God
hates
,
the
sin
,
but
not
the
person
of
the
man
,
which
is
an
imperfect
hatred
,
and
against
charity
,
and
such
an
hatred
God
abhorreth
:
Hear
David
speak
as
to
his
rebellious
Son
Absolom
,
his
treacherous
Cousin
Joab
,
and
foul-mouth'd
Shimei
,
Psal.
7.4
,
5.
If
I
have
rewarded
evil
to
mine
enemy
,
let
him
persecute
my
soul
,
tread
down
my
life
,
and
lay
mine
honour
in
the
dust
.
And
to
that
of
Solomon
,
because
God
commended
and
blessed
him
for
not
desiring
the
blood
of
his
enemies
,
from
hence
to
conclude
,
that
he
might
have
hated
or
revenged
himself
upon
his
enemies
,
is
all
one
as
to
say
,
God
loves
and
blesseth
the
humble
,
the
chaste
,
and
the
sober
:
therefore
a
man
may
be
proud
,
lascivious
,
a
glutton
,
or
a
drunkard
.
But
passing
by
what
is
,
or
may
be
argued
in
desence
of
hate
,
or
revenge
to
our
enemies
;
it
is
easie
to
shew
,
and
prove
that
it
is
unnatural
,
and
against
the
law
of
God
so
to
do
:
and
that
the
contrary
,
to
love
them
,
is
not
onely
commanded
,
and
praised
as
natural
,
but
easie
to
be
performed
even
by
the
Heathen
.
The
royal
Prophet
David
saith
,
Thy
law
is
sweeter
and
more
pleasant
to
me
then
honey
,
and
our
Saviour
Christ
speaking
of
his
Law
,
which
is
this
,
to
love
and
not
hate
our
enemies
,
new
creature
,
born
and
begotten
▪
by
the
Spirit
of
grace
,
and
then
to
such
a
nature
it
is
as
natural
to
love
his
enemy
,
as
it
is
natural
to
the
other
to
hate
him
.
The
reason
is
,
for
that
as
the
Elements
of
Earth
and
Water
,
though
of
themselves
ponderous
and
heavy
,
yet
while
they
are
in
their
own
place
they
press
not
,
nor
are
burthensom
:
So
is
the
love
of
an
enemy
in
an
heart
spiritual
:
And
as
the
armour
of
Saul
before
David
was
exercised
in
bearing
arms
,
was
cumbersom
unto
him
,
but
after
much
use
and
practise
in
the
war
,
he
could
wield
the
great
Sword
of
the
Giant
Goliah
,
and
say
as
he
did
to
Abimelech
,
There
is
none
like
unto
that
;
May
not
this
and
much
more
be
confirmed
by
the
examples
of
Joseph
,
who
being
sold
treacherously
by
his
brethren
,
wept
over
them
,
feasted
them
,
and
plentifully
provided
for
them
?
of
Moses
,
who
being
murmured
against
by
his
Subjects
,
and
grosly
slandered
by
Corah
,
Spare
the
life
of
the
yong-man
:
who
being
slain
against
his
will
,
he
with
floods
of
tears
bewails
his
death
,
and
as
desirous
to
have
saved
his
life
by
the
loss
of
his
own
,
cryes
out
,
Absolom
my
son
,
my
son
Absolom
,
would
God
I
had
dyed
for
thee
,
O
Absolom
my
son
,
my
son
.
Now
can
we
conceive
that
more
love
then
this
in
Joseph
,
Moses
and
David
to
their
greatest
enemies
,
could
have
been
shewed
by
any
other
to
their
dearest
friends
?
So
true
is
this
,
that
love
of
an
enemy
in
a
soul
purified
and
exercised
with
patience
,
proves
not
onely
connatural
to
it
,
but
most
easie
and
delightful
.
Nay
further
,
if
any
shall
say
,
these
indeed
were
rare
examples
of
men
extraordinarily
endowed
with
heavenly
gifts
of
faith
,
love
and
patience
,
and
to
these
,
and
such
as
these
,
it
was
no
hard
matter
thus
to
love
their
enemies
:
To
this
let
me
reply
and
tell
you
,
that
Heathens
who
,
as
S.
Paul
speaks
of
them
,
know
not
God
,
yet
by
the
light
of
reason
,
and
by
the
help
of
humane
patience
alone
,
have
come
near
to
these
most
illightned
and
sanctified
men
,
and
therefore
the
art
of
loving
your
enemies
,
is
not
so
hard
a
thing
to
the
naturall
man
,
if
he
would
give
his
minde
to
it
.
Augustus
Caesar
,
that
great
Conqueror
and
Commander
of
the
World
,
being
in
the
open
streets
called
Tyrant
by
an
unworthy
fellow
,
returned
no
more
then
this
,
If
I
were
as
thou
callest
me
,
thon
couldst
not
live
to
call
me
so
a
second
time
.
Zino
,
a
Conspirator
against
Julius
Caesar
,
was
pardoned
by
him
,
and
his
estate
restored
,
and
when
he
had
fallen
into
the
like
again
,
yet
Caesar
again
pardoned
him
,
saying
,
I
will
see
which
of
us
two
shall
be
soonest
weary
,
thou
in
procuring
thy
own
death
,
or
I
in
pardoning
thy
life
.
I
confess
there
are
ingraffed
by
God
in
mans
sensitive
Soul
,
the
concupiscible
and
irascible
faculties
,
the
one
whereof
is
soon
provoked
,
and
the
other
as
soon
desires
and
delights
in
revenge
:
but
on
the
other
side
you
must
know
,
That
God
hath
placed
in
the
reasonable
Soul
the
Understanding
and
Will
;
so
that
be
thy
Passions
as
wilde
horses
,
or
curst
and
cruel
as
mastiff
Dogs
,
yet
these
two
(
the
reasonable
Spiritual
Soul
)
like
the
skilful
Rider
,
or
the
Master
of
the
dogs
,
can
with
the
whistle
or
bridle
retrain
and
keep
them
in
,
if
they
will
use
their
own
power
and
authority
over
them
.
If
any
ask
me
,
May
I
not
sue
my
neighbour
or
mine
enemy
,
who
hath
taken
or
kept
away
my
goods
?
or
may
I
not
implead
him
who
hath
robbed
me
of
my
good
name
?
I
briefly
answer
,
Yes
,
so
it
be
for
restitution
of
the
one
,
or
reparation
of
the
other
,
and
without
hate
or
revenge
to
his
person
.
Nay
,
this
thou
art
bound
to
do
in
a
triple
obligation
;
the
one
to
God
for
the
honour
of
his
Power
and
Justice
in
punishing
violence
and
iniquity
:
the
second
to
thy self
,
who
art
bound
to
love
thy self
before
thy
neighbour
:
the
third
to
thy
neighbour
,
be
he
in
this
case
as
in
place
of
an
enemy
,
yet
thou
are
bound
to
sue
and
implead
him
,
that
by
a
moderate
and
lawful
chastisement
,
he
may
see
his
faults
,
repent
,
and
do
no
more
so
,
and
hereby
thou
shalt
in
part
,
and
as
much
as
in
thee
is
,
save
his
soul
,
which
is
no
piece
of
hate
,
but
a
great
part
of
love
,
that
thou
shouldest
bear
to
thy
neighbour
.
If
it
be
yet
urged
,
that
the
voyce
of
the
blood
of
Abel
cryeth
to
God
for
vengeance
;
Souls
of
them
that
were
slain
for
the
word
of
God
,
and
for
the
testimony
which
they
held
,
cry
with
a
loud
voyce
,
saying
,
How
long
,
O
Lord
,
holy
and
true
,
dost
thou
not
judge
and
avenge
our
blood
on
them
that
dwell
on
the
earth
?
The
general
answer
to
the
cryes
of
Gods
Saints
or
holy
ones
(
living
or
dead
)
to
God
for
vengeance
,
is
,
That
these
as
holy
ones
and
Saints
,
desire
nothing
against
,
but
according
to
his
will
.
2.
Not
so
much
,
or
not
directly
to
the
torture
of
their
persons
,
as
to
the
destruction
of
their
violence
,
rapine
and
murther
,
under
which
the
Saints
and
holy
ones
suffer
.
And
to
that
place
more
especially
of
the
souls
crying
,
How
long
,
O
Lord
,
dost
thou
not
judge
and
avenge
?
know
,
that
these
souls
in
the
6th
chap.
v.
9.
are
the
same
with
them
who
ch.
7.9
.
clothed
with
white
robes
,
and
palm
sin
their
hands
,
cryed
with
a
loud
voyce
,
Salvation
;
and
herein
is
no
destruction
.
2.
These
souls
being
the
same
with
them
,
cannot
be
deemed
to
pray
,
for
ought
more
then
what
is
suitable
to
Christian
doctrine
,
and
the
kingdom
attained
by
it
,
which
cannot
be
revenge
,
or
that
such
holy
ones
should
desire
it
,
but
that
which
they
desire
,
is
,
1.
That
Gods
justice
may
be
seen
in
his
vengeance
on
those
persecutors
of
his
holy
Martyrs
.
2.
That
God
would
shorten
the
time
of
those
ten
Roman
Persecutions
,
and
of
the
suffering
of
those
Martyrs
,
and
hasten
his
judgement
.
3.
That
the
kingdom
of
Sin
may
be
the
speedier
destroyed
,
and
the
bodies
of
the
persecuted
Martyrs
be
the
sooner
glorified
,
and
in
all
this
there
is
nothing
that
savours
of
an
uncharitable
hate
,
or
desire
of
revenge
to
their
enemies
.
CHAP.
XXIV
.
Motives
and
Reasons
inducing
love
to
our
Enemies
.
AND
the
first
main
reason
may
be
drawn
from
the
Author
and
Maker
of
this
Law
,
which
is
Christ
,
God
blessed
for
ever
.
Who
tells
us
,
hate
your
enemies
:
but
I
say
,
Follow
not
all
that
you
have
heard
,
but
that
which
I
tell
and
instruct
you
,
who
am
the
Way
,
the
Truth
and
Life
it self
,
and
I
say
,
Love
your
enemies
.
Now
concerning
mans
carriage
or
demeanour
to
his
neighbour
,
we
have
three
several
Laws
and
Law-makers
:
the
one
Law
is
that
of
a
friend
to
love
his
friend
,
which
though
it
may
and
should
be
from
God
,
yet
very
often
it
is
from
the
world
and
worldly
respects
;
Christ
himself
intimateth
little
less
,
when
he
saith
,
When
thou
makest
a
dinner
,
call
not
thy
friends
,
nor
thy
rich
neighbours
,
as
though
this
were
the
use
or
law
of
the
world
,
to
love
and
make
much
of
their
friends
.
The
second
,
is
of
an
enemy
to
an
enemy
,
each
of
which
hunt
and
take
all
occasions
to
prosecute
one
another
with
vexatious
law-suits
and
quarrels
;
and
the
maker
of
this
law
is
the
Devil
,
who
,
as
Christ
witnesseth
,
is
a
murtherer
from
the
beginning
.
The
third
and
last
law
is
this
,
not
only
of
love
to
a
friend
,
But
I
say
,
love
your
enemies
.
It
hath
ever
held
as
just
and
reasonable
,
to
give
reverence
and
obedience
to
good
Laws
;
partly
for
the
respect
we
shew
to
the
Justice
,
Wisedome
and
Integrity
of
the
Law-giver
.
With
the
disciples
of
Pythagoras
the
Philosopher
,
it
was
enough
to
say
,
he
our
master
spoke
it
;
and
this
with
them
was
confirmation
sufficient
of
the
saying
.
We
reade
of
the
Rechabites
,
that
because
they
had
obeyed
the
Commandment
of
Jonadab
their
father
,
therefore
there
should
not
want
a
man
to
stand
before
God
for
ever
.
And
of
Laban
it
is
recorded
,
that
when
he
purposed
mischief
against
Jacob
,
he
desisted
,
and
changed
his
enmity
into
good
:
why
?
for
saith
he
,
The
God
of
your
father
spake
unto
me
,
saying
,
Take
heed
,
that
thou
speak
not
unto
Jacob
either
good
or
bad
,
or
from
good
to
bad
;
and
this
authority
Laban
the
Syrian
,
though
an
Heathen
and
an
Idolater
,
obeyed
.
Now
the
Author
of
this
precept
is
no
less
,
but
the
same
who
spoke
unto
Laban
,
who
now
saith
,
I
who
am
the
King
of
kings
,
and
Lord
of
lords
,
I
who
from
the
beginning
have
created
and
made
all
,
I
who
from
the
beginning
to
the
end
make
Laws
,
and
punish
the
breakers
of
them
;
and
none
can
deliver
;
I
,
even
I
give
you
this
law
to
be
observed
for
ever
,
Love
your
enemies
.
And
this
being
the
law
of
God
,
then
whether
the
law
of
Duels
,
so
understood
,
and
practised
in
these
latter
and
worser
times
,
be
the
law
of
God
or
of
Devils
,
judge
ye
:
and
bethink
your selves
in
time
,
whether
he
the
same
God
that
gives
this
law
of
Love
to
out
enemies
,
will
not
judge
and
severely
punish
the
despisers
of
his
authority
,
and
the
breakers
of
this
his
just
and
sweet
Law
with
everlasting
hell-fire
.
A
second
reason
may
be
drawn
from
the
love
of
this
Law-giver
God
unto
his
enemies
,
and
he
saith
,
to
shine
upon
the
good
and
on
the
bad
,
and
send
my
rain
on
the
just
and
on
the
unjust
,
and
so
impartially
,
that
if
my
rain
of
afflictions
fall
first
on
the
just
,
yet
my
Suns
prosperity
doth
first
shine
on
the
bad
.
And
again
,
I
who
not
onely
pardoned
my
persecutors
and
murtherers
,
but
dyed
for
all
my
greatest
enemies
;
I
who
have
done
this
and
more
,
give
you
this
law
,
wherein
if
you
have
any
thing
of
children
,
disciples
,
or
Christians
in
you
,
ye
will
imitate
and
obey
me
,
for
it
is
I
who
say
and
command
,
Love
your
enemies
.
And
see
further
,
that
when
this
Law-giver
Christ
had
given
this
command
of
love
to
our
enemies
but
in
general
in
the
fifth
Chapter
of
S.
Matthew
,
in
the
next
Chapter
he
teacheth
the
manner
how
we
should
love
them
,
when
in
his
most
divine
Prayer
he
bade
them
to
forgive
them
,
as
they
wished
and
prayed
that
God
would
forgive
themselves
:
and
to
give
them
an
example
not
onely
in
the
general
,
which
was
not
yet
so
sensible
to
all
,
he
shews
and
gives
us
a
patern
of
this
his
love
,
when
a
night
or
two
before
his
passion
,
he
not
onely
washeth
the
feet
of
Judas
,
but
he
feasts
him
with
the
rest
of
his
Apostles
;
and
though
he
knew
him
to
be
a
Thief
,
an
Apostate
,
and
a
Traytor
,
yet
as
though
he
had
forgiven
him
,
he
calls
him
friend
.
And
it
is
the.
reasonable
conjecture
of
an
ancient
Father
,
That
to
the
Thief
who
dyed
with
Christ
,
and
heard
him
pray
for
,
and
to
forgive
his
enemies
,
it
became
an
especial
motive
to
his
belief
,
and
thereby
to
his
Salvation
.
A
third
reason
for
this
love
to
our
enemies
,
is
the
benefits
redounding
thence
to
our selves
:
For
my
Names
sake
(
that
is
,
and
for
my
praise
,
saith
God
,
I
will
refrain
(
and
not
revenge
or
punish
)
and
man
loving
and
pardoning
his
enemies
,
is
made
partaker
of
this
honour
and
praise
with
God
.
How
often
,
shall
my
brother
sin
against
me
,
and
I
forgive
him
?
where
the
remitter
of
his
enemies
injuries
is
called
by
the
Apostle
a
forgiver
:
and
is
not
this
a
great
honour
,
and
highly
to
be
esteemed
,
to
participate
in
the
like
title
with
God
,
to
be
a
forgiver
?
But
(
hear
on
)
he
that
is
out
of
charity
,
and
fostereth
enmity
in
his
heart
,
is
like
a
man
wounded
or
sick
of
an
hectick
Feaver
;
now
the
first
means
to
cure
and
recover
this
infirm
person
,
is
to
wash
away
the
corrupted
blood
,
and
to
purge
out
the
putrefied
humor
,
which
is
the
rancor
and
hatred
burning
in
the
soul
,
and
this
is
effected
by
love
,
for
love
casts
out
hate
and
revenge
;
and
herein
thou
dost
thy self
,
and
not
thy
enemy
the
good
.
But
again
consider
,
if
thou
wert
to
appear
before
a
Judge
whose
Son
thou
hast
killed
,
wouldst
thou
shew
thy
hands
to
that
Judge
all
reaking
in
his
Sons
blood
?
The
case
is
much
alike
in
him
who
prays
for
mercy
and
forgiveness
from
Christ
the
great
Judge
,
while
his
heart
and
hands
are
full
of
malice
and
revenge
to
his
brother
,
who
is
the
image
and
Son
of
the
Father
which
is
in
heaven
.
I
shall
not
need
to
adde
what
Christ
the
Judge
hath
determined
in
this
case
,
ten
thousand
talents
,
yet
he
would
not
forgive
his
fellow
an
hundred
pence
.
Now
the
sentence
of
this
merciless
wretch
,
is
pronounced
by
the
just
Judge
of
all
the
world
in
these
words
;
O
thou
wicked
servant
,
I
forgave
thee
all
,
not
a
part
,
but
all
thy
debt
,
and
shouldest
not
thou
have
had
compassion
on
thy
fellow-servant
,
even
as
I
had
pity
on
thee
?
but
sithence
thou
art
so
uncharitable
,
hear
thy
unreversible
doom
,
Thou
shalt
be
delivered
to
the
Tormentors
the
Devils
,
till
thou
hast
paid
all
thy
debt
,
which
thou
canst
never
do
.
But
notwithstanding
all
this
,
how
many
finde
we
profest
Christians
,
despising
the
riches
of
Gods
goodness
,
and
forbearance
,
and
long-suffering
,
after
the
hardness
of
their
impenitent
hearts
,
treasure
up
unto
themselves
wrath
against
the
day
of
wrath
,
and
all
through
their
hatred
,
envy
,
and
revenge
toward
their
brethren
?
For
have
we
not
many
,
too
too
many
,
who
not
onely
practise
,
but
profess
their
rancor
to
those
that
have
offended
them
,
or
to
those
whom
without
any
just
cause
they
love
not
,
and
not
onely
profess
this
,
but
have
left
it
as
apart
of
their
last
Will
,
as
David
did
to
his
Son
Solomon
,
to
punish
such
as
Joab
and
Shimei
,
who
had
offended
him
?
We
have
read
of
Esaus
malicious
revengeful
heart
toward
his
brother
Jacob
,
when
he
said
,
The
dayes
of
mourning
will
come
,
and
then
will
I
slay
my
brother
;
and
of
Saul
,
who
so
long
nourished
a
malicious
thought
to
destroy
David
,
and
that
of
Absolom
,
who
for
two
years
space
made
fair
professions
,
eating
and
drinking
with
his
brother
Ammon
,
S.
Paul
gives
better
counsel
,
saying
,
Be
ye
kinde
one
to
another
,
forgiving
one
another
,
as
God
for
Christs
sake
hath
forgiven
you
.
And
not
onely
this
,
but
as
a
mean
hereunto
,
he
premiseth
,
Let
all
bitterness
,
and
wrath
,
and
anger
,
and
clamour
,
and
evil
speaking
,
be
put
away
,
with
all
malice
:
where
you
may
by
the
way
observe
,
the
generation
,
production
and
growth
of
this
hatred
to
our
neighbour
;
where
the
last
in
the
text
,
malice
,
is
the
seed
and
matter
of
clamour
and
evil
speaking
;
as
evil
speaking
and
clamour
,
arise
from
anger
and
wrath
,
and
these
from
a
bitter
sowre
ill-leavened
soul
.
And
why
we
should
not
be
angry
or
malicious
,
the
Apostle
gives
us
the
reason
,
when
he
saith
,
Grieve
not
the
holy
Spirit
,
who
is
the
Spirit
of
love
,
meekness
,
long-suffering
,
and
hater
of
all
those
that
hate
their
brethren
.
A
fourth
reason
to
quench
this
hatred
and
revenge
against
our
brethren
,
may
hence
arise
,
because
God
hath
openly
declared
and
given
sentence
against
the
same
.
Observe
S.
Paul
,
how
large
he
is
in
one
Chapter
upon
this
Theme
,
who
bids
us
to
Bless
them
that
persecute
us
.
and
curse
not
;
Recompense
to
no
man
,
(
not
therefore
to
thine
enemy
,
if
he
be
a
man
,
recompense
not
to
him
)
evil
for
evil
;
then
affirmatively
,
and
positively
,
In
stead
of
evil
,
do
him
good
:
and
which
comes
full
home
to
our
purpose
,
If
thine
enemy
hunger
:
what
?
feed
him
:
and
why
not
rather
cut
his
throat
,
which
is
the
roarers
language
?
To
this
the
Apostle
gives
answer
,
saying
,
v.
19.
Avenge
not
your selves
,
but
give
place
unto
wrath
,
for
it
is
written
,
Vengeance
is
mine
,
therefore
not
to
be
usurped
by
any
,
nor
to
be
practised
,
but
where
I
have
given
Authority
,
And
as
it
is
my
proper
prerogative
,
so
I
,
and
I
alone
will
repay
,
saith
the
Lord
,
for
besides
me
none
have
that
Power
,
that
Justice
,
that
Patience
,
that
Wisdome
as
I
have
,
except
those
whom
I
have
constituted
in
my
stead
,
and
given
them
part
of
my
Spirit
for
the
discharge
of
that
office
.
And
this
the
Lord
hath
not
onely
spoken
or
threatned
,
but
practised
and
performed
.
Cain
we
know
was
an
hater
and
murtherer
of
his
brother
Abel
,
and
was
the
blood
of
Abel
unrevenged
for
this
,
because
his
father
Adam
would
not
or
could
not
punish
and
execute
Justice
upon
him
?
no
,
Whoso
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shed
,
will
by
the
hand
of
man
revenge
the
cause
of
the
murthered
upon
the
murtherer
.
This
Cain
found
,
and
said
,
It
shall
come
to
pass
for
this
my
murthering
my
brother
,
every
one
that
findeth
me
shall
slay
me
;
and
so
it
came
to
pass
that
Lamech
killed
Cain
:
for
so
that
Text
is
interpreted
,
I
have
slain
a
man
;
and
though
Gods
vengeance
did
seem
in
this
act
to
sleep
long
,
(
for
by
computation
Cain
was
the
third
great
Grandfather
to
Lamech
)
yet
at
last
it
did
awake
,
to
prove
that
vengeance
is
the
Lords
,
who
in
his
time
will
repay
:
And
I
could
be
large
in
the
proof
of
this
assertion
,
but
I
shall
pass
all
by
,
with
that
one
piece
of
Gods
just
vengeance
upon
Amalek
,
concerning
whom
God
saith
,
I
remember
what
Amalek
did
to
Israel
,
how
he
laid
wait
against
him
,
(
which
was
above
300
years
before
this
was
spoken
)
now
therefore
go
and
smite
Amalek
,
and
utterly
destroy
all
that
they
have
,
and
spare
none
of
them
.
CHAP.
XXV
.
To
pardon
is
a
sign
of
honour
,
and
of
pusillanimity
to
revenge
.
THis
is
seen
not
onely
in
men
and
women
,
but
amongst
the
beasts
also
:
a
Cur-dog
is
sooner
provoked
,
and
follows
the
offender
with
barking
and
biting
,
then
a
Mastiff
,
whereas
the
Lyon
,
unless
very
hungry
or
provoked
,
seldome
pursues
a
man
to
destroy
him
.
Julius
Caesar
,
that
great
Roman
Emperor
,
excelled
more
in
pardoning
,
then
in
conquering
his
enemies
,
of
whom
Tully
gave
this
high
Elogy
,
That
he
forgot
nothing
but
injuries
:
and
it
is
written
of
the
Lacedemonians
,
That
they
desired
of
their
gods
not
to
be
cruel
to
their
enemies
,
for
that
they
conceived
a
vindicative
and
revengeful
soul
,
never
acted
that
which
was
truly
glorious
.
The
Almighty
God
by
his
Prophets
and
Apostles
is
said
to
be
rich
in
mercy
,
dealt
proudly
,
and
hardned
their
necks
,
and
obeyed
not
his
Commandments
;
yet
for
all
this
they
confess
of
God
to
his
glory
,
That
he
is
a
God
ready
to
pardon
,
or
a
God
of
pardons
,
and
not
onely
not
a
punishing
God
:
but
(
as
it
follows
there
)
God
is
gracious
,
merciful
,
slow
to
anger
,
and
of
great
goodness
;
And
indeed
go
through
the
whole
Book
of
God
,
and
ye
shall
not
finde
God
so
much
extolled
for
any
attribute
of
his
Power
,
Wisdome
,
or
Justice
,
as
for
his
Mercy
,
in
pardoning
injuries
done
unto
him
.
Israelites
,
Moses
findeth
no
stronger
argument
to
incline
him
to
mercy
,
then
by
praying
,
Let
the
power
of
my
Lord
be
made
great
,
according
as
thou
hast
spoken
;
The
Lord
is
long-suffering
,
and
of
great
mercy
,
forgiving
iniquity
and
transgressions
:
I
beseech
hee
,
the
iniquity
of
this
people
,
according
to
the
greatness
of
thy
mercy
:
So
that
by
the
greatness
and
riches
of
his
mercy
,
his
Omnipotency
is
made
most
glorious
.
And
as
God
is
most
pleased
with
this
attribute
of
Merciful
,
as
conducing
most
to
his
glory
:
so
in
imitating
God
herein
,
man
most
proves
himself
to
be
his
Fathers
own
childe
:
for
as
our
Saviour
spake
of
the
hard-hearted
revengeful
Jews
,
Ye
are
of
your
father
the
devil
,
who
was
a
murtherer
from
the
beginning
:
so
saith
he
,
Love
your
enemies
,
and
do
good
to
them
that
hate
you
,
that
you
may
be
the
children
of
your
Father
which
is
in
heaven
;
intimating
,
that
by
this
act
and
disposition
of
the
heart
,
ye
may
prove
your selves
the
true
born
Sons
of
God
your
Father
.
And
such
as
cross
and
oppose
this
doctrine
of
our
Lord
Christ
,
saying
in
heart
or
tongue
,
it
is
baseness
and
cowardize
to
put
up
an
affront
without
taking
revenge
;
I
must
pronounce
that
man
not
onely
a
bastard
,
as
S.
Paul
calls
such
,
&
no
son
of
God
,
but
an
heretick
to
Christs
doctrine
,
whose
precept
is
,
Love
your
enemies
.
We
reade
,
that
our
Saviour
told
his
disciples
,
that
for
his
sake
they
should
suffer
,
and
forsake
estates
,
wife
,
children
and
life
,
but
never
that
they
should
suffer
for
his
name
or
doctrine
,
any
loss
of
reputation
or
honour
:
whence
it
will
easily
follow
,
that
to
obey
Christs
command
in
pardoning
the
offences
of
our
neighbour
,
and
in
loving
our
enemy
,
we
lose
not
,
but
gain
that
which
indeed
with
God
and
good
men
is
truly
called
and
known
to
be
honour
.
To
incline
mans
heart
to
this
duty
,
is
the
consideration
of
that
trouble
and
torture
which
hate
and
revenge
brings
into
the
soul
of
man
.
This
appears
by
many
instances
in
holy
Writ
:
Cain
,
after
the
murther
of
his
brother
,
became
a
fugitive
in
the
land
of
Nod
,
I
have
slain
a
man
to
my
wounding
;
This
shall
be
no
grief
nor
offence
of
heart
unto
my
Lord
,
that
thou
hast
not
shed
blood
,
or
that
thou
hast
not
avenged
thy self
;
and
David
considering
what
a
corrosive
the
act
if
committed
would
have
been
to
his
conscience
,
Blessed
be
the
Lord
which
sent
thee
with
this
counsel
,
and
blessed
be
thy
advice
,
and
blessed
be
thou
which
hast
kept
me
from
shedding
blood
.
It
is
observed
,
that
the
Bee
having
shot
her
sting
,
and
wounded
what
offended
her
,
she
either
soon
after
dyes
her self
,
or
continues
but
as
an
half
liv'd
drone
,
and
as
despised
of
others
,
so
disconsolate
and
careless
of
it self
:
and
it
can
be
little
other
,
if
not
worse
,
with
that
man
who
seeks
revenge
on
his
neighbour
:
for
the
edge
or
point
of
that
sword
which
killed
his
brother
,
pierceth
and
woundeth
the
soul
of
the
slayer
;
and
as
the
wise-man
speaks
of
sorrow
and
wrath
,
It
shortneth
the
life
,
and
hath
killed
many
.
Another
reason
to
pardon
the
injuries
done
us
by
our
enemy
or
neighbour
,
is
,
that
the
stroke
comes
not
so
much
from
our
enemy
,
as
from
God
,
and
thereby
that
we
may
reap
benefit
and
no
hurt
,
if
we
will
our selves
.
Although
Joseph
had
said
,
Ye
my
brethren
sold
me
to
the
Egyptians
,
yet
in
the
same
verse
he
addeth
,
God
sent
me
into
Egypt
.
David
,
.
would
not
revenge
himself
on
Shimei
(
this
had
been
to
have
imitated
the
dog
who
bites
the
stone
thrown
at
him
)
but
he
passeth
by
the
reviler
or
railer
,
not
saying
,
Wherefore
hast
thou
done
this
?
and
he
gives
the
reason
for
it
,
for
the
Lord
,
saith
he
,
bade
him
curse
David
.
The
King
of
Assyria
is
called
the
rod
and
the
staff
of
Gods
indignation
;
The
wicked
have
bent
their
bow
,
and
drawn
out
their
sword
to
slay
the
godly
:
what
then
are
the
godly
to
do
?
to
draw
their
swords
and
kill
the
wicked
?
(
which
in
case
of
defence
,
and
backed
by
lawful
authority
,
is
justifiable
:
)
no
,
but
they
are
to
consider
what
follows
in
the
next
verse
,
Their
bow
shall
be
broken
,
and
their
sword
shall
enter
into
their
own
,
hearts
:
and
when
or
how
shall
this
be
?
see
that
where
it
is
said
●he
wicked
,
and
so
the
sword
of
the
wicked
is
Gods
sword
,
who
cannot
rise
or
strike
,
unless
God
speaks
as
be
doth
,
Awake
O
sword
and
smite
.
Gods
rod
,
his
staff
,
his
sword
,
what
man
is
so
mad
as
to
resist
this
sword
,
or
to
break
this
staff
,
and
not
rather
to
kiss
the
rod
,
because
it
is
Gods
,
and
that
it
is
not
laid
on
for
thy
destruction
,
but
correction
,
and
not
to
hurt
and
wound
,
but
to
chastise
thee
,
and
make
thee
better
?
Job
,
the
upright
and
just
man
,
when
he
was
robb'd
of
his
goods
and
cattel
,
had
his
houses
burnt
,
his
children
slain
,
and
his
body
filled
with
botches
and
sores
,
neither
chargeth
these
on
the
Chaldeans
,
Sabeans
or
Egyptians
,
nor
on
the
fire
,
no
nor
on
the
Devil
himself
,
but
acknowledging
the
hand
of
God
in
all
,
gives
God
thanks
for
all
,
saying
,
It
is
thou
Lord
who
gavest
all
,
that
hast
taken
away
all
,
and
blessed
be
thy
name
;
that
is
,
the
power
and
mercy
of
the
Lord
:
and
in
all
this
Job
sinned
not
,
nor
charged
God
foolishly
;
but
wisely
and
thankfully
entertained
these
sufferings
,
as
great
benefits
and
blessings
from
the
Lord
.
We
finde
S.
Paul
vehemently
afflicted
,
complaining
of
the
thorn
in
his
flesh
,
messenger
of
Satan
buffetting
him
;
suppose
these
to
be
like
unto
the
wrongs
and
injuries
done
thee
by
thine
enemies
,
and
then
learn
by
S.
Pauls
example
how
to
behave
thy self
in
this
case
where
we
hear
the
Apostle
praying
thrice
,
that
is
,
earnestly
and
often
,
that
it
might
depart
from
him
:
and
though
his
Saviour
had
promised
,
that
whatever
he
asked
in
his
name
,
it
should
be
granted
;
yet
in
this
case
S.
Paul
is
not
heard
,
but
his
suffering
is
continued
,
but
know
why
;
for
though
the
thorn
and
the
devil
b●
not
removed
,
yet
they
are
continued
for
his
greater
good
;
for
by
them
he
hath
the
presence
and
assistance
of
Gods
grace
,
for
so
the
Spirit
of
God
answered
,
My
grace
is
sufficient
for
thee
:
power
of
Christ
may
rest
upon
him
;
and
for
this
cause
he
not
onely
rejoyceth
,
but
,
as
there
he
professeth
,
he
takes
pleasure
in
his
reproaches
,
necessities
,
persecutions
and
distresses
,
and
he
gives
his
reason
for
all
,
When
I
am
weak
,
saith
he
,
to
the
world
and
the
flesh
,
then
am
I
strong
,
and
comforted
in
the
Lord
;
Can
there
be
any
greater
benefit
then
this
,
redounding
to
the
heart
of
man
,
while
he
suffers
and
revengeth
not
the
hate
and
wrongs
of
his
enemies
?
whereby
,
saith
our
Saviour
,
ye
are
not
onely
made
like
to
your
Father
,
perfect
like
your
Father
.
And
this
may
satisfie
the
question
,
Whether
it
be
of
more
merit
to
love
a
friend
or
an
enemy
?
which
is
answered
first
by
that
of
our
Savior
,
to
love
your
friends
,
and
those
that
love
you
,
is
to
do
no
more
then
the
publicans
and
sinners
do
:
and
he
that
doth
but
this
,
saith
our
Saviour
,
hath
his
reward
in
returning
love
for
love
:
but
to
love
our
enemies
,
saith
Christ
,
is
to
attain
the
height
and
perfection
of
love
,
and
so
be
like
,
and
perfect
,
as
our
Father
which
is
in
heaven
is
perfect
:
The
old
Proverb
with
the
Heathen
,
was
,
I
am
a
friend
,
till
I
come
to
be
sacrificed
for
my
friend
,
but
then
no
longer
a
friend
:
but
God
,
saith
S.
Paul
,
commendeth
his
love
towards
us
,
that
he
would
dye
for
us
,
while
we
were
yet
sinners
;
that
is
,
as
in
another
place
they
are
called
,
enemies
:
so
that
the
height
,
perfection
and
merit
of
Christian
love
,
is
seen
in
the
love
of
our
enemies
,
more
then
of
our
friends
.
We
may
urge
this
duty
further
,
from
the
great
and
eternal
reward
held
forth
and
promised
to
the
lovers
of
their
enemies
:
in
a
tempest
on
the
sea
;
when
the
ship
is
tossed
,
the
best
way
to
keep
thy
brains
steady
,
is
to
look
up
to
heaven
,
the
application
is
ready
at
hand
:
and
this
course
took
that
holy
Martyr
S.
Stephen
,
Lord
Jesus
receive
my
spirit
,
but
to
pray
for
his
persecuting
enemies
,
saying
,
Lord
,
lay
not
their
sins
to
their
charge
.
It
is
storied
of
Abraham
,
that
his
seed
should
be
strangers
in
Egypt
,
where
they
should
serve
,
will
judge
;
and
not
onely
so
,
but
that
his
Israel
shall
go
forth
out
of
Egypt
with
great
substance
,
and
after
that
shall
go
to
their
fathers
in
peace
,
and
shall
be
buried
in
a
good
old
age
:
so
that
the
patient
suffering
of
the
worlds
injuries
,
is
rewarded
with
freedom
,
plenty
of
goods
,
long
life
,
honorable
burial
,
and
peace
,
that
peace
of
God
which
S.
Paul
saith
passeth
all
understanding
.
Christ
,
when
he
gave
this
law
of
love
to
our
enemies
,
hath
explained
and
made
it
Gospel-proof
,
when
he
saith
,
Hereby
ye
shall
make
God
your
Father
:
and
if
he
be
our
Father
,
then
we
are
his
Sons
;
and
if
Sons
,
saith
S.
Paul
,
then
also
we
are
heirs
with
Christ
in
the
heavenly
kingdom
.
The
last
reason
to
,
provoke
us
to
this
duty
,
may
be
the
example
of
Christ
,
and
the
holy
ones
,
praying
for
their
enemies
,
and
the
inevitable
necessity
,
that
we
cannot
in
this
world
live
without
enemies
,
and
therefore
are
to
make
,
as
we
say
,
a
vertue
of
necessity
,
and
therein
imitate
God
,
who
draweth
sweet
out
of
sowre
,
and
good
out
of
evil
,
and
by
a
godly
alchymie
,
draw
patience
from
their
persecution
,
and
praise
to
God
for
granting
us
patience
,
and
a
greater
reward
after
all
our
sufferings
.
If
some
Country
,
as
Crete
,
Ireland
or
the
like
,
want
poysonous
beasts
,
yet
no
land
or
countrey
is
without
contentious
rancorous
men
,
yea
no
village
is
without
some
such
:
for
,
a●
David
said
,
so
may
we
,
They
have
compassed
me
round
about
,
and
are
as
bulls
and
lyons
,
roaring
and
seeking
where
and
whom
to
devour
.
I
have
read
of
one
who
foolishly
bragg'd
,
that
be
had
never
an
enemy
in
the
world
:
to
whom
another
more
wisely
replied
,
saying
,
Then
I
conceive
you
have
never
a
friend
:
for
sure
there
is
not
a
man
living
,
that
hath
any
thing
in
him
worthy
a
man
,
but
for
his
wisdome
,
his
justice
,
his
valour
,
his
honour
,
or
wealth
,
he
shall
be
envied
,
quarrelled
with
,
pursued
or
persecuted
:
so
that
he
that
will
think
to
live
free
from
these
,
must
,
as
S.
Paul
,
go
out
of
this
world
.
In
this
world
,
saith
our
Saviour
,
unavoidably
ye
must
and
shall
suffer
tribulation
;
onely
be
of
good
comfort
,
saith
the
same
Saviour
,
for
I
have
overcome
this
world
,
and
that
by
my
suffering
,
and
leaving
this
act
and
suffering
of
mine
,
as
an
example
to
you
,
that
as
I
,
so
ye
likewise
should
suffer
.
For
so
not
onely
Moses
,
S.
Stephen
and
S.
Paul
did
suffer
,
and
yet
pray
for
their
enemies
and
persecutors
;
but
above
all
let
our
Lord
and
Master
Christ
be
as
our
Law-giver
,
so
in
this
our
pattern
and
example
for
imitation
,
who
descending
from
heaven
and
humbling
himself
to
the
ignominious
death
of
the
Cross
for
his
desperate
enemies
,
yet
then
on
the
Cross
,
suffering
under
them
,
prayed
for
them
in
these
words
,
Father
,
forgive
them
,
for
they
know
not
what
they
do
;
their
malice
,
hatred
and
revenge
is
such
,
that
they
know
not
what
they
do
against
themselves
,
nor
what
they
do
against
me
:
yet
Father
,
for
this
and
for
this
cause
,
that
their
malice
hath
so
blinded
them
,
O
Father
,
forgive
them
.
And
if
this
cannot
work
and
perswade
you
to
love
,
and
not
to
hate
and
revenge
your selves
upon
your
enemies
,
I
know
not
what
to
say
,
but
to
leave
you
to
Gods
judgement
,
or
which
I
rather
desire
upon
your
repentance
,
to
his
mercy
.
CHAP.
XXVI
.
Of
Friendship
.
OUR
Saviour
Christ
commands
us
to
love
our
neighbours
;
Heathen
Publicans
who
are
ranged
with
sinners
,
But
because
friendship
hath
been
used
and
worn
as
a
Cloak
,
to
do
and
cover
much
deceit
and
iniquity
,
I
will
therefore
follow
the
method
of
the
Psalmist
,
And
the
first
rank
of
these
are
like
Simeon
and
Levi
,
of
iniquity
:
such
are
they
of
whom
Solomon
speaks
,
who
cry
,
Come
let
us
lye
in
wait
for
blood
,
come
let
us
fill
our selves
with
strong
drink
,
and
come
let
us
take
our
fill
of
lust
:
the
world
hath
,
and
ever
will
be
too
full
of
such
conspirators
,
not
friends
.
Such
were
Josephs
brethren
,
when
they
sold
him
;
such
were
the
Scribes
and
Pharisees
,
Herod
and
Pilate
,
Jews
and
Romans
,
made
friends
in
a
most
wicked
conspiracy
to
murther
the
annointed
of
the
Lord
:
of
these
I
may
say
as
Jacob
,
O
my
soul
,
come
not
thou
into
their
secret
;
cursed
be
their
wrath
,
for
it
was
cruel
:
divide
them
therefore
,
O
Lord
,
in
Jacob
,
and
scatter
them
in
Israel
.
Another
rank
of
false
friends
are
such
,
who
under
the
cover
of
sheepskins
,
get
in
and
play
the
Wolves
to
the
spoil
and
destruction
of
the
simple
and
innocent-minded
man
;
and
of
this
sort
was
Cain
,
who
as
some
Rabbies
spake
,
Ammon
,
Joab
to
Abner
,
the
Pharisees
and
Judas
to
our
Lord
Christ
:
all
which
,
under
the
pretext
and
colour
of
love
,
betrayed
and
murthered
the
innocent
.
With
this
rank
of
men
,
as
King
David
was
too
well
acquainted
,
so
he
often
complains
of
,
and
prayes
against
them
,
as
being
of
his
counsell
,
and
eating
of
his
bread
;
butter
and
oyle
in
their
lips
,
their
hearts
and
tongues
were
spears
,
swords
,
and
very
poyson
.
These
to
David
were
more
dangerous
then
his
publick
enemies
:
for
,
of
those
,
saith
he
,
I
could
have
taken
heed
,
but
the
others
I
mistrusted
not
.
The
Thief
,
that
robbed
in
the
day
,
if
he
were
killed
,
blood
of
the
killer
was
to
be
shed
for
him
;
but
if
he
robbed
in
the
dark
,
and
was
slain
,
the
killer
was
not
to
dye
for
it
:
so
much
are
the
disguises
and
works
of
darkness
abominable
in
the
sight
of
God
,
more
then
apert
and
open
villany
.
Of
these
I
might
counsel
,
as
the
Philosophers
and
wise-men
have
done
,
Try
before
you
trust
,
and
l●●rn
to
distrust
;
and
seeing
all
is
not
gold
that
glisters
,
eat
a
bushell
of
salt
with
that
man
whom
you
purpose
to
make
your
friend
:
S●chem
paid
dear
for
trusting
Simeon
and
Levi's
friendship
;
so
did
Sampson
in
relying
on
the
love
of
Delilah
,
and
Abner
on
the
fidelity
of
Joab
.
The
counsel
given
by
the
Prophet
is
seasonable
and
proper
,
Take
heed
every
,
one
of
his
neighbour
,
and
trust
not
any
brother
:
for
they
will
deceive
,
they
will
tell
lies
,
and
commit
iniquity
,
therefore
I
will
melt
and
try
them
,
saith
the
Lord
.
There
is
a
third
sort
of
false
friends
,
who
make
shew
of
love
when
all
tends
to
their
own
benefit
or
advantage
.
Such
are
they
spoken
of
by
the
Prophet
,
Every
one
loveth
gifts
,
and
followeth
after
rewards
.
Such
were
Jobs
friends
;
such
the
Prodigals
lovers
in
the
Gospel
,
who
like
Mice
,
Whores
and
Swallows
,
make
love
,
and
frequent
your
house
in
the
summer
of
prosperity
,
but
in
the
end
prove
like
Acteons
hounds
to
be
your
destroyers
.
The
wise-man
distinguisheth
and
rangeth
this
kinde
of
friendship
,
into
a
friend
for
his
occasion
,
The
fourth
kinde
of
false
friends
,
is
that
who
loves
for
his
own
delight
,
be
it
of
thy
beauty
,
feature
,
or
other
outward
parts
or
gifts
:
and
these
are
not
unlike
to
Lice
,
which
so
long
as
the
body
hath
sweat
and
foul
matter
,
they
continue
,
but
no
longer
:
and
their
love
is
like
the
Apple
of
Sodom
,
or
the
beast
called
Acucena
,
which
in
twice
handling
yields
an
ill
savour
.
We
have
Gardens
,
Parks
and
Chambers
full
of
these
,
I
would
I
could
not
truly
say
Churches
full
of
such
,
whose
love
is
most
seen
in
being
seen
,
touched
and
tasted
.
But
as
the
flowers
of
the
Garden
hold
not
long
their
colour
or
sent
,
so
nor
this
love
.
They
cry
,
Let
its
crown
our selves
with
roses
,
let
us
eat
,
drink
,
take
our
fill
of
love
;
and
suddenly
they
,
as
their
love
is
,
vanished
,
and
their
place
no
where
to
be
found
.
Betwixt
these
false
vitious
loves
,
and
the
true
moral
friendship
,
there
is
a
natural
love
,
engendered
,
fostered
and
encreased
by
a
similitude
in
the
outward
shape
or
inward
qualities
;
and
such
is
that
whereof
we
say
,
Like
loves
its
Like
,
and
Birds
of
a
feather
will
fly
together
:
But
this
being
in
it self
simply
neither
good
nor
ill
,
but
may
prove
either
as
it
is
applied
and
used
,
I
will
pass
it
by
.
And
tell
you
what
the
true
moral
love
or
friendship
is
,
and
what
is
required
to
the
birth
and
growth
thereof
.
Some
Philosophers
have
called
a
friend
another
self
,
understanding
thereby
,
that
although
friendship
be
betwixt
two
,
yet
that
these
two
had
but
one
soul
,
that
is
,
but
one
will
and
affection
in
two
bodies
:
so
that
Tully
hath
more
largely
described
friendship
to
be
a
mutual
and
reciprocal
will
and
desire
betwixt
two
,
in
all
good
things
divine
and
humane
,
by
which
will
and
desire
each
studieth
the
others
good
,
as
earnestly
and
affectionately
as
his
own
;
yea
and
so
far
oft-times
,
than
he
preferreth
the
outward
good
of
his
friend
,
before
his
own
:
And
that
such
friendship
hath
been
found
,
they
tell
us
of
Pylades
and
Orestes
,
Damon
and
Pythias
,
Theseus
and
Pirithous
,
who
took
upon
them
to
be
the
persons
of
their
friends
imprisoned
and
in
danger
of
life
,
thereby
to
hazard
their
own
liberties
and
lives
,
for
the
freedome
and
preservation
of
their
friends
.
To
the
setling
and
confirming
of
this
friendship
,
I
shall
lay
down
some
conditions
,
as
necessarily
requisite
:
First
,
that
there
be
a
kinde
of
equality
betwixt
friends
,
which
though
the
learned
Roman
Tully
allows
not
,
yet
with
some
Grecians
it
passed
as
a
Proverb
,
that
Amity
is
Equality
,
which
is
to
be
understood
not
so
much
in
the
outward
estate
and
place
of
wealth
,
honour
and
office
,
as
in
the
condescension
and
submission
of
the
reason
and
will
of
the
one
to
the
other
,
with
a
due
observation
to
the
place
and
dignity
of
the
other
.
And
so
Jonathan
,
though
the
eldest
Son
of
King
Saul
,
became
a
friend
to
David
a
shepherd
:
for
,
saith
,
the
Text
,
the
soul
of
Jonathan
was
knit
with
the
soul
of
David
,
and
Jonathan
loved
him
as
his
own
soul
;
and
in
this
respect
may
a
King
be
a
friend
to
his
Subject
:
for
Christ
himself
thus
calleth
his
disciples
and
true
followers
friends
,
sin
onely
excepted
;
yea
,
as
he
called
these
his
friends
Servants
in
the
Text
before
,
so
that
he
might
prove
himself
the
more
their
friend
,
he
not
onely
was
found
in
fashion
as
a
man
,
and
as
they
,
to
be
a
man
of
no
reputation
,
but
more
,
he
took
upon
him
the
form
of
a
servant
,
A
second
condition
requisite
to
this
confirmation
of
friendship
,
is
a
community
of
all
communicable
goods
.
Plato
,
the
great
Philosopher
,
held
this
so
necessary
not
only
for
friendship
betwixt
private
men
,
but
for
the
general
peace
in
a
State
,
that
he
banished
from
his
Common-wealth
this
thing
called
Mine
and
Thine
,
as
the
onely
bane
both
of
friendship
and
publick
peace
;
which
opinion
some
wise
men
have
approved
,
with
this
small
distinction
of
possession
and
use
:
So
that
though
the
one
friend
,
according
to
the
Law
,
be
the
Lord
and
Proprietary
of
his
Lands
and
Moneys
,
yet
the
use
and
benefit
thereof
in
case
of
necessity
or
conveniency
,
shall
be
enlarged
to
his
friend
.
And
surely
,
as
the
Apostle
speaks
,
if
we
have
Christ
,
with
him
we
have
all
things
,
for
all
things
are
his
:
so
he
that
hath
the
soul
and
the
heart
of
a
friend
,
with
and
by
these
he
cannot
but
command
for
his
necessary
use
his
temporal
goods
;
which
,
as
before
,
he
that
shall
deny
in
so
doing
,
he
denies
himself
to
be
a
friend
.
And
this
condition
hath
a
great
part
of
its
ground
from
this
,
That
betwixt
friends
there
must
be
,
as
before
I
spake
of
Jonathan
to
David
,
but
one
soul
or
the
soul
of
the
one
so
knit
to
tho
other
,
that
each
loveth
the
other
as
it
were
with
the
same
soul
.
This
love
is
exprest
to
be
betwixt
the
bridegroom
and
the
bride
,
Christ
and
his
Church
,
where
she
saith
,
My
beloved
is
mine
,
and
I
am
his
:
where
first
he
is
made
hers
by
the
love
of
his
soul
,
and
then
,
I
am
my
well-beloved
,
and
my
beloved
is
mine
;
she
first
returns
her
soul
and
love
to
him
,
and
confirms
his
to
her self
:
and
when
love
hath
thus
united
their
souls
,
all
the
affections
and
actions
of
the
soul
to
say
,
will
,
and
do
the
same
thing
,
will
follow
.
It
is
storied
of
two
twins
,
That
when
the
one
laughed
or
cried
,
or
the
like
,
the
other
did
the
same
:
and
so
it
should
be
betwixt
friends
,
and
such
friendship
or
love
is
commended
unto
us
in
holy
Writ
,
not
onely
by
the
example
of
Christs
disciples
,
who
were
said
to
be
of
the
same
minde
,
Rejoyce
with
them
that
do
rejoyce
,
and
weep
with
them
that
weep
:
and
then
in
the
next
words
,
which
causeth
this
mutual
compassion
,
Be
of
the
same
minde
one
towards
another
.
And
not
onely
have
we
this
precept
,
but
Christ
hath
prayed
,
that
we
be
enabled
to
the
performance
hereof
,
when
he
speaks
to
his
Father
,
Holy
Father
,
keep
those
whom
thou
hast
given
me
,
that
they
may
be
one
as
we
are
one
:
and
thus
the
heart
of
friends
being
made
one
in
an
honest
holy
love
,
the
one
shall
not
will
,
nor
ever
bear
the
sway
,
but
they
will
in
some
things
so
submit
to
the
judgement
and
will
of
the
other
,
that
neither
shall
seem
to
over-rule
the
other
,
but
at
the
most
they
shall
seem
to
rule
by
turns
.
And
love
being
thus
preserved
by
the
unity
of
an
holy
soul
,
the
fourth
condition
must
take
its
place
,
That
friends
must
will
and
desire
nothing
but
that
which
is
just
and
honest
:
Just
betwixt
man
and
man
,
and
from
man
to
God
,
and
honest
,
that
is
,
of
good
report
.
I
have
read
of
one
Pericles
,
who
being
desired
by
his
friend
to
speak
in
his
cause
more
then
was
truth
,
he
answered
,
True
,
I
am
your
friend
,
but
no
further
then
to
the
.
Altar
;
which
afterwards
become
a
Proverb
among
the
Grecians
,
and
had
this
sense
,
that
when
they
spake
as
Witnesses
,
they
laid
their
hands
on
the
Altar
,
which
no
friend
should
dare
do
,
no
not
for
his
friend
,
in
a
matter
of
untruth
.
'T
is
true
,
that
many
held
this
too
strict
in
friendship
,
when
they
say
,
So
much
you
will
do
for
every
man
,
and
will
you
do
no
more
,
or
have
you
not
a
case
for
a
friend
?
To
which
I
must
briefly
say
,
He
deserves
not
to
be
accounted
a
friend
,
who
of
a
friend
requires
,
more
then
what
is
honest
and
just
.
And
from
hence
ariseth
another
condition
in
friendship
,
That
the
acts
and
desires
of
a
friend
must
not
solely
tend
to
his
own
interest
and
behoof
,
for
this
is
not
just
;
but
equally
or
by
turns
mutually
to
the
good
and
benefit
of
each
other
.
A
picture
well
drawn
,
looks
from
its
self
casting
his
eyes
and
countenance
,
and
as
it
were
with
them
following
the
beholder
which
way
foever
he
turns
:
and
a
friend
being
the
image
or
picture
of
his
friend
,
should
in
all
good
desires
,
wishes
and
actions
,
shew
himself
like
this
picture
;
for
otherwise
,
he
that
loves
another
for
himself
,
loves
himself
and
not
the
other
:
for
the
end
of
his
love
looks
inward
to
himself
,
and
not
outward
to
him
whom
he
professeth
to
love
.
To
the
better
cherishing
friendship
,
this
sixth
condition
is
somewhat
requisite
,
That
there
should
be
as
much
and
as
often
,
as
well
may
be
,
a
mutual
interview
and
conference
between
friends
.
The
Spouse
(
such
is
true
love
)
was
at
little
rest
while
absent
from
her
beloved
:
the
whole
book
of
Canticles
proves
this
,
Where
,
O
where
art
thou
whom
my
soul
loveth
?
and
,
by
night
I
sought
thee
whom
my
soul
loveth
;
and
,
I
will
rise
,
and
go
about
the
city
,
in
the
streets
,
and
in
the
broad
wayes
,
I
will
seek
him
whom
my
soul
loveth
:
and
seeking
,
but
not
finding
,
how
she
bemoans
her self
to
the
watch-men
;
and
having
found
him
,
she
holds
him
fast
,
I
end
the
conditions
requisite
to
friendship
,
with
this
,
That
friendship
should
be
without
end
.
Enmities
among
all
,
but
especially
among
friends
and
Christian
friends
,
ought
to
be
mortal
,
every
day
dying
;
but
their
loves
must
be
,
if
true
and
from
God
,
immortal
:
Such
was
Christs
love
to
us
,
Whom
I
love
,
I
love
unto
the
end
;
and
then
as
it
were
by
way
of
Application
,
he
saith
,
This
Commandment
give
I
unto
you
,
That
as
I
have
loved
you
,
so
ye
love
one
another
:
and
where
he
findes
not
love
thus
long-lived
,
but
temporising
,
he
blames
it
,
as
in
the
Church
of
Ephesus
,
with
which
Church
as
he
begins
,
so
in
it
the
onely
thing
he
findes
fault
with
,
left
her
first
love
:
for
this
is
the
love
that
he
shews
to
man
,
as
by
his
Prophet
he
speaks
,
I
have
loved
thee
with
an
everlasting
love
.
In
conclusion
,
True
love
most
not
be
like
those
Creatures
spoken
of
by
Naturalists
,
that
live
and
dye
in
a
day
;
or
like
your
Pinks
or
Tulips
,
flowers
of
sight
and
smell
,
delightful
but
for
a
few
hours
,
but
like
the
Oak
,
the
Hart
,
the
Elephant
,
which
are
long
lived
.
In
a
word
,
it
should
be
as
our
wives
,
till
death
us
depart
.
CHAP.
XXVII
.
The
comfort
and
benefit
of
Friendship
.
TO
set
forth
the
good
redounding
from
friendship
,
Tully
and
others
,
as
it
were
in
the
manner
of
proverbiall
speeches
,
used
these
,
That
we
had
not
greater
need
or
use
of
fire
and
water
,
then
of
friendship
;
and
to
take
this
away
,
were
all
one
as
to
take
the
Sun
out
of
the
firmament
:
intimating
thereby
,
That
man
cannot
live
without
friendship
.
Insomuch
as
what
is
generally
spoken
of
health
,
may
as
truly
be
spoken
of
friendship
,
That
it
is
such
a
good
,
as
without
which
nothing
can
seem
good
.
And
this
good
,
among
many
others
,
alleviates
and
lessens
our
griefs
,
and
enlargeth
and
extends
our
joyes
,
by
the
participation
and
communication
of
each
of
them
with
a
friend
.
The
wise-man
therefore
saith
,
a
friend
is
better
then
a
brother
:
and
according
hereunto
,
Christ
calls
not
his
disciples
brethren
,
but
friends
.
And
God
himself
,
to
express
the
great
love
he
bore
unto
Moses
,
though
his
servant
,
saith
,
that
he
talked
with
him
as
a
friend
.
To
sum
up
all
,
A
faithful
friend
is
a
strong
defence
;
and
,
he
that
hath
found
such
a
one
,
hath
found
a
great
treasure
:
and
in
the
next
verse
,
A
faithful
friend
is
the
medicine
of
life
,
and
his
excellency
is
so
unvaluable
,
that
nothing
doth
countervail
it
.
But
the
same
wise-man
in
the
same
Chapter
,
having
pointed
out
many
kinds
of
counterfeit
friends
,
at
the
7th
verse
counsels
,
If
thou
wouldst
get
a
friend
,
prove
him
first
;
that
is
,
saith
another
Translation
,
Try
and
prove
him
in
the
time
of
trouble
,
and
be
not
hasty
to
credit
him
,
that
is
,
untill
thou
hast
tryed
him
.
And
one
thing
wherein
thou
art
to
try
thy
friend
,
is
his
goodness
and
vertue
:
For
as
the
Prophet
saith
,
There
is
no
peace
to
the
wicked
;
so
may
I
say
,
who
walketh
in
the
counsell
of
the
ungodly
,
and
standeth
in
the
way
of
sinners
,
and
sitteth
in
the
seat
of
the
scornfull
;
that
man
,
I
say
,
whose
study
and
counsel
is
sin
,
and
maketh
it
a
piece
of
his
trade
,
so
that
he
scorns
all
just
reproof
,
that
man
avoid
,
as
in
no
condition
fit
to
be
a
friend
.
Now
as
Wisdom
,
Humility
and
Meekness
are
the
vertues
,
in
which
,
as
in
good
soils
,
we
may
sow
the
seed
of
love
and
friendship
;
so
Folly
,
Pride
and
Anger
,
are
grounds
that
will
never
receive
the
seed
of
love
to
any
good
encrease
:
not
Folly
,
for
as
a
fool
cannot
judge
,
or
rightly
value
the
hidden
parts
of
a
wise
man
,
thereby
to
make
him
his
friend
;
so
neither
can
the
wise
man
see
any
thing
in
the
fool
wherefore
he
should
choose
to
love
him
.
A
fool
may
,
&
so
may
a
wise
man
play
and
make
sport
with
a
fool
,
but
a
fool
cannot
love
a
fool
,
much
less
can
a
wise
man
:
for
the
Moon
changeth
not
so
often
as
the
fool
doth
;
for
his
thoughts
are
as
the
spokes
in
the
wheel
of
a
Cart
,
ever
moving
up
and
down
;
and
the
secrets
which
thou
shalt
commit
unto
him
,
are
,
as
the
wise-man
speaks
,
as
an
arrow
that
sticketh
in
a
mans
thigh
,
with
which
he
travels
to
be
delivered
of
,
as
a
woman
in
labor
of
a
childe
.
Nor
Pride
,
for
this
is
apt
to
beget
hate
,
envy
and
malice
;
whereas
Humility
,
as
the
low
and
fertile
valley
,
is
the
best
ground
for
friendship
.
Again
,
Pride
rejoyceth
in
it self
,
and
as
the
Pharisee
,
despiseth
others
;
&
if
he
see
a
mountain
or
beam
of
vertue
&
good
in
another
,
he
would
make
it
appear
but
as
a
mote
,
or
as
a
mole-hill
:
whereas
on
the
contrary
,
the
humble
soul
either
seeth
no
faults
in
his
friend
,
or
he
lessens
it
all
he
can
to
the
world
,
and
thereby
would
make
his
friends
errors
to
be
but
motes
,
and
his
vertues
,
beams
.
And
when
the
proud
man
speaks
of
his
friends
good
qualities
or
endowments
,
he
doth
it
with
●n
if
or
a
but
,
then
the
humble
doth
it
catego●●cally
and
affirmatively
,
but
never
forgetting
how
our
Saviour
commended
John
the
Baptist
,
which
was
not
to
his
face
:
for
this
is
the
mark
of
a
Sycophant
or
Flatterer
:
but
in
his
absence
,
when
he
shall
hear
least
of
it
.
A
third
enemy
to
friendship
is
Anger
;
you
may
observe
,
that
when
God
spake
unto
Elijah
,
gentle
voyce
.
This
,
this
,
and
not
rage
or
fury
,
is
the
parent
of
love
,
and
therefore
Moses
,
who
was
a
meek
man
,
is
the
onely
man
to
be
called
Gods
friend
.
And
yet
S.
Paul
teacheth
us
,
that
there
is
an
anger
that
may
not
be
sinful
,
for
so
saith
he
,
Be
angry
and
sin
not
;
two
Tables
wherein
God
himself
wrote
his
Law
;
but
if
ye
observe
,
this
anger
was
not
set
against
the
persons
of
the
people
sinning
;
for
these
be
bewailed
,
these
he
prayed
for
,
and
with
a
wonderful
measure
of
love
,
when
he
wished
rather
that
himself
should
be
blotted
out
of
Gods
book
,
then
that
they
should
be
destroyed
:
but
all
his
anger
was
bent
against
sin
,
and
that
not
against
a
petite
;
out
against
a
most
hainous
and
abominable
sin
,
gross
Idolatry
.
So
that
there
is
an
anger
in
a
friend
which
is
not
onely
tolerable
,
but
commendable
,
and
it
is
like
that
of
the
Prophet
,
when
he
saith
,
Let
the
righteous
smite
me
,
it
shall
be
a
great
kindeness
,
and
let
him
reprove
me
,
it
shall
be
an
excellent
oyle
,
which
will
not
break
my
head
.
The
Greeks
,
as
the
Latines
,
have
distinguished
anger
by
two
words
,
the
one
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
iracundia
,
by
which
is
understood
an
ebullition
or
boiling
of
the
blood
,
which
as
it
comes
from
a
natural
cause
,
so
it
oft-times
,
and
in
many
,
is
almost
as
soon
gone
as
it
suddenly
came
:
and
this
usually
is
found
to
be
a
consequent
of
the
best
dispositions
:
the
other
anger
is
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
setled
lasting
wrath
,
arising
from
a
malicious
heart
and
a
revengeful
stomach
.
S.
Paul
himself
seems
to
allow
or
favor
this
distinction
,
when
he
saith
,
Be
angry
and
sin
not
,
let
not
the
Sun
go
down
upon
your
wrath
,
neither
give
place
to
the
devil
;
and
this
latter
properly
,
and
not
that
former
anger
,
is
it
which
we
here
speak
against
,
as
being
the
deadly
enemy
to
true
friendship
.
CHAP.
XXVIII
.
Of
Self-love
.
WE
read
not
that
man
is
expresly
commanded
to
love
himself
,
because
every
one
is
so
inclinable
to
it
,
that
the
danger
lies
in
our
over-love
to
our selves
:
yet
it
is
implyed
when
we
are
taught
to
love
our
neighbour
as
our self
:
and
under
this
command
is
likewise
implyed
what
we
should
not
do
to
our
neighbour
,
as
not
to
rob
,
not
to
kill
him
.
We
should
not
defraud
our selves
of
what
is
justly
and
necessarily
requisite
for
us
,
much
less
should
we
destroy
or
kill
our selves
.
And
this
tacit
precept
of
loving
our selves
,
is
so
much
the
stronger
,
because
it
is
natural
,
●nd
ariseth
from
the
first
principles
infused
into
man
,
and
never
becomes
vitious
or
sinful
,
until
it
transgress
,
or
goes
beyond
the
limits
prescribed
unto
it
:
which
limits
being
to
love
God
first
above
above
all
things
,
(
and
for
himself
)
for
that
he
is
the
Alpha
,
the
first
of
all
,
the
first
by
whom
all
things
were
made
,
and
were
all
made
for
the
exaltation
of
his
glory
.
And
the
second
limit
or
bounding
of
our
love
,
being
to
our
neighbour
,
who
is
Gods
image
,
and
our
second
self
,
and
therefore
to
love
him
as
our self
:
now
when
man
shall
so
love
himself
,
as
that
he
loves
no
other
but
himself
,
then
this
love
is
corrupted
and
forbidden
as
sinful
.
And
into
this
sin
,
as
the
first
and
root
of
all
other
sins
,
did
our
first
parents
Adam
and
Eve
fall
,
when
the
devil
tempting
Eve
,
he
told
her
,
that
by
eating
the
forbidden
fruit
she
should
be
like
God
;
the
inordinate
love
to
her
own
so
great
a
seeming
good
,
moved
her
to
desire
what
was
forbidden
,
and
thereby
to
forsake
God
in
disobeying
his
commands
.
Pride
properly
was
not
the
first
sin
in
that
Adam
or
Eve
would
be
like
God
,
but
the
love
of
themselves
was
the
cause
of
that
pride
.
And
as
Eve
was
the
first
that
fell
into
the
transgression
of
not
loving
God
through
her
self-love
:
so
very
soon
after
Adam
dropt
into
the
same
transgression
of
not
loving
his
neighbour
;
for
he
,
when
God
called
him
to
an
account
,
took
nothing
upon
himself
,
nor
any
way
excused
Eve
,
but
laid
all
the
blame
and
sin
upon
her
,
which
was
not
to
love
her
as
his
friend
or
neighbour
:
and
all
this
came
from
self-love
.
The
devil
accusing
Job
,
asks
God
whether
Job
served
or
loved
him
for
nought
?
wherein
his
meaning
was
,
That
neither
Job
the
upright
,
nor
any
other
,
loved
God
as
they
ought
wholly
for
God
,
but
for
themselves
:
Jacob
vows
unto
God
,
If
God
will
be
with
me
,
and
will
keep
me
in
this
way
that
I
go
,
and
will
give
me
food
and
raiment
,
so
that
I
come
again
to
my
fathers
house
in
peace
;
then
shall
the
Lord
be
my
God
.
Might
not
the
devil
interpose
and
ask
,
Doth
Jacob
serve
God
for
nought
?
the
like
may
be
said
of
the
mother
and
the
sons
of
Zebedee
,
whose
thoughts
(
when
Christ
drew
near
his
passion
)
were
for
honour
and
precedency
above
their
fellow-Apostles
;
so
that
self-love
seeketh
primarily
its
own
good
,
though
at
the
cost
and
charges
of
another
.
And
so
tender-hearted
and
loving
we
are
to
our selves
,
that
when
God
hath
poured
out
all
the
vessels
of
wine
and
oyle
of
his
graces
,
mercies
and
benefits
,
yet
if
he
require
but
some
small
return
of
a
thankful
love
,
expressed
by
some
holy
exercises
in
the
Church
or
at
home
,
how
apt
are
we
to
say
as
the
Spouse
,
I
have
put
off
my
coat
,
how
shall
I
put
it
on
?
I
have
washed
my
feet
,
how
shall
I
defile
them
?
small
things
about
our
garments
,
or
our
very
feet
,
shall
keep
us
from
God
:
or
else
we
will
say
as
in
the
Proverbs
,
There
is
a
Lyon
in
the
way
.
In
our
way
to
God
we
feign
and
suppose
Lyons
,
dangers
of
losing
liberty
or
estates
,
and
rather
then
we
will
lose
or
hazard
any
thing
for
God
,
we
will
swear
backward
and
forward
,
and
serve
the
devil
rather
then
God
,
and
we
think
we
have
excused
all
sufficiently
,
by
saying
we
were
forced
thereunto
,
for
we
saw
a
Lyon
in
the
way
;
when
oft-times
this
Lyon
is
of
our
own
making
,
or
fear
rather
,
then
that
there
were
any
such
indeed
:
and
all
this
is
the
bastard-brat
of
●●lf-love
.
And
if
you
ask
me
what
hath
been
the
Mother
and
Nurse
of
all
Heresies
,
as
that
first
of
Simon
Magus
,
of
the
Gnosticks
,
and
Nicolaitans
,
who
to
be
great
,
and
to
enjoy
filthy
pleasure
,
were
sometimes
Jews
,
sometimes
Christians
,
at
other
times
Gentiles
in
their
Professions
,
but
sure
they
would
never
willingly
be
Martyrs
,
or
suffer
for
any
.
May
I
not
say
,
and
say
truly
,
self-love
was
the
mother
of
all
?
If
you
ask
me
how
it
came
to
pass
that
Diotrephes
so
loved
to
have
the
preeminence
among
the
Christians
,
that
he
received
not
the
Apostles
,
that
he
esteemed
or
reverenced
them
not
,
as
they
were
indeed
Bishops
set
over
and
above
him
?
Can
I
or
you
give
any
better
reason
for
it
then
his
self-love
?
And
if
I
yet
be
demanded
,
What
stirred
up
Absalom
,
Jeroboam
and
Jehu
to
rebel
against
their
lawful
Kings
,
and
by
treachery
or
force
to
usurp
the
royal
power
?
Can
I
give
any
other
answer
,
then
that
it
was
their
self-love
?
Now
if
you
ask
me
how
it
should
come
to
pass
that
self-love
should
so
far
blinde
and
besot
men
,
that
by
it
they
should
fall
into
such
horrid
enormous
sins
,
the
reason
is
at
hand
and
plain
:
we
say
oft-times
,
that
a
man
stands
in
his
own
light
,
which
makes
him
that
he
cannot
see
,
no
not
the
Sun
,
and
if
a
man
puts
his
hand
upon
his
eyes
,
no
marvel
if
he
cannot
see
either
the
object
or
his
hand
:
All
this
and
more
doth
self-love
to
the
eye
of
the
souls
reason
;
for
it
presents
nothing
to
reason
,
but
what
it self
desires
,
and
reason
seeing
nothing
else
,
it
offers
nothing
else
to
be
desired
and
sought
by
the
will
,
but
that
which
self-love
affecteth
.
Self-conceit
,
or
an
opinion
of
self-wit
,
knowledge
or
excellency
,
works
in
man
many
and
several
errors
,
follies
and
enormities
:
so
that
the
wise-man
truly
said
,
There
is
more
hope
of
a
fool
then
of
such
a
man
,
who
is
wise
in
his
own
conceit
;
for
,
he
thinking
himself
wise
enough
of
himself
,
never
desires
or
studies
to
know
more
:
but
much
more
may
be
said
of
self-love
,
then
of
self-conceit
,
insomuch
as
the
Will
,
which
is
the
Captain-General
and
Commander
under
Love
,
is
stronger
then
Opinion
,
which
is
but
a
lackey
to
the
Soul
.
And
from
this
poysoned
spring
of
self-love
,
we
have
our
eyes
so
blinded
,
vitiated
,
or
bewitched
,
that
what
we
should
see
as
to
judge
our selves
we
cānnot
,
will
not
or
do
not
;
and
what
we
should
not
see
,
that
is
to
judge
and
condemn
others
,
that
we
do
.
So
that
,
love
spred
abroad
,
which
by
the
Apostles
rule
should
cover
a
multitude
of
sins
in
our
neighbour
,
this
love
being
locked
up
in
our
own
breasts
,
covers
onely
that
which
is
within
our selves
.
The
righteous
man
,
saith
the
wise-man
,
is
the
accuser
of
himself
;
but
the
man
that
loves
himself
,
is
never
so
just
and
upright
to
himself
,
as
to
accuse
or
condemn
himself
:
This
judgement
he
keeps
and
executes
wholly
upon
others
;
Judah
,
David
,
and
the
Pharisees
,
while
the
case
was
put
in
the
third
person
of
their
neighbour
,
they
are
for
the
law
,
that
woman
,
that
man
,
that
adulterer
,
must
suffer
without
mercy
:
Such
was
Judah
his
judgement
,
Gen.
38.24
.
such
was
Davids
,
2
Sam.
12.
such
the
Pharisees
,
who
brought
the
woman
taken
in
adultery
,
in
the
act
to
Christ
.
But
when
David
was
found
to
be
the
person
,
and
that
the
Prophet
told
him
Thou
art
the
man
;
and
when
Judah
by
his
ring
and
staff
was
discovered
to
be
the
sinner
,
as
was
David
,
I
warrant
you
have
not
the
like
sentence
given
as
〈◊〉
fore
,
but
the
case
must
be
said
to
be
altered
〈◊〉
the
person
,
and
it
cannot
be
deemed
otherwise
,
when
the
same
person
who
commits
the
fact
shall
be
Judge
.
And
as
self-love
is
no
upright
Judge
,
so
it
is
ever
querulous
,
and
complaining
of
other
mens
justice
and
good
dealing
to
him
:
The
Judge
never
does
him
right
enough
,
but
either
he
takes
that
from
him
which
was
his
,
or
gives
him
not
so
much
as
was
due
unto
him
.
True
love
and
charity
,
saith
the
Apostle
,
envieth
not
,
seeketh
not
her
own
,
thinketh
no
evil
,
but
self-love
clean
contrary
,
thinks
no
good
of
others
,
envieth
other
mens
good
,
and
seeketh
not
onely
her
own
,
but
all
that
is
anothers
,
thinking
all
too
little
for
her self
.
To
sum
up
all
:
I
will
conclude
with
that
of
the
Apostle
,
and
judge
ye
how
it
concerns
us
in
these
our
Times
;
in
the
last
dayes
perillous
times
shall
come
,
for
men
shall
be
lovers
of
their
oven
selves
;
where
before
I
proceed
,
I
pray
mark
,
that
the
Apostle
in
those
perillous
times
wherein
charity
is
grown
cold
,
as
our
Saviour
speaks
,
and
sin
aboundeth
,
hath
reckoned
up
twenty
sins
,
some
against
God
,
such
are
blasphemers
,
unholy
,
lovers
of
pleasures
more
then
of
God
,
hypocrites
,
having
a
form
of
godliness
,
yet
denyers
of
the
power
thereof
.
2.
Other
sins
against
themselves
,
such
are
proud
,
without
natural
affection
,
boasters
,
incontinent
,
heady
,
high-minded
,
lovers
of
pleasures
.
3.
Sins
against
their
neighbour
,
disobedient
,
unthankful
,
truce-breakers
,
false
accusers
,
fierce
,
despisers
of
others
,
traytors
.
Of
these
nineteen
sins
my
question
is
,
Whether
there
be
any
one
root
or
cause
?
and
what
that
cause
or
root
should
be
?
and
I
cannot
uprightly
say
,
that
there
is
any
other
sin
so
properly
and
naturally
the
cause
of
all
the
ninetine
sins
me●tioned
,
as
that
Self-love
,
which
is
set
as
it
w●●●
on
purpose
in
the
first
place
,
which
justly
she
may
challenge
,
as
being
the
mother
or
originall
of
all
the
nineteen
in
this
Chapter
to
Timothy
,
and
of
all
the
seventeen
fruits
of
the
flesh
,
CHAP.
XXIX
.
Temporall
goods
cannot
content
and
therefore
deserve
not
mans
love
.
THe
temporall
things
wherewith
man
is
delighted
as
being
good
,
are
many
,
almost
infinite
:
out
as
all
sublunary
compounded
bodies
are
made
of
the
four
elements
,
so
all
the
goods
we
speak
of
may
be
reduced
to
these
four
heads
,
1
life
,
under
which
we
understand
health
,
strength
,
and
beauty
of
body
&c.
2
honour
,
under
which
may
be
comprised
titles
,
offices
,
priviledges
,
pompe
and
retinue
.
3
Wealth
,
where
lands
,
monies
,
revenues
,
have
place
.
4
Pleasure
,
which
is
as
various
as
there
be
objects
of
our
senses
pleasing
to
our
eye
,
tast
,
touch
,
hearing
and
smell
.
Now
,
though
all
these
in
their
kinds
ordinately
desired
and
moderately
used
may
be
both
usefull
and
lawfull
,
yet
in
that
they
are
not
able
〈◊〉
content
and
satisfie
the
soul
longer
then
a
●●nd
or
lightning
which
vanisheth
with
the
appearance
,
man
should
not
,
indeed
truly
he
cannot
set
his
love
upon
them
.
What
wanted
Salomon
of
all
the
desirable
things
under
heaven
?
He
had
700
wives
and
300
concubines
,
he
built
himself
stately
palaces
,
orchards
,
gardens
,
he
had
attendants
answerable
to
his
wealth
and
glory
,
which
exceeded
any
King
in
those
parts
:
yet
when
he
weighed
all
,
instead
of
proclaiming
himself
happy
in
these
,
he
concludes
,
which
are
the
words
of
the
Preacher
and
the
wisest
man
on
the
earth
,
that
all
is
but
vanitie
of
vanities
,
vanitie
of
vanities
,
all
is
vanitie
.
Will
you
examine
King
David
the
man
after
Gods
heart
,
and
ask
him
,
now
thou
hast
strength
to
kill
the
Beare
,
the
Lion
,
and
the
Giant
,
art
thou
satisfied
?
he
tells
you
no
,
unless
he
be
King
over
all
Israel
:
and
when
he
is
so
,
is
he
yet
satisfied
?
He
tells
you
no
,
untill
he
hath
subdued
the
Rebells
and
all
his
enemies
:
and
will
he
be
then
satisfied
?
He
tells
you
no
;
and
in
a
word
he
tells
you
no
earthly
thing
can
satisfie
,
nor
will
his
heart
ever
be
content
,
or
at
rest
untill
he
leave
all
these
;
and
enjoy
heaven
:
Heare
him
speak
his
own
words
,
I
have
a
goodly
herilage
,
but
the
Lord
is
the
portion
of
my
inheritance
in
whose
presince
is
fulness
of
joy
,
and
at
whose
right
hand
are
pleasures
for
evermore
:
and
therefore
,
There
is
none
ô
Lord
upon
earth
that
I
desire
in
comparison
of
thee
.
And
that
man
may
find
the
right
way
to
this
everlasting
joy
,
he
hath
left
him
no
delights
here
,
but
such
as
are
mingled
with
vineger
and
gall
,
and
all
his
pathes
,
his
labour
and
travaile
are
full
of
stones
and
briers
.
CHAP.
XXX
.
Temporall
and
worldly
goods
deserve
not
mans
love
.
THe
ancient
Heathen
called
these
temporall
goods
,
the
goods
of
fortune
,
and
this
fortune
they
portrayed
upon
a
wheele
which
is
made
to
be
in
a
continuall
motion
and
change
;
others
have
compared
them
as
mans
life
,
so
the
things
of
this
life
to
a
shadow
,
and
this
in
three
respects
.
1
For
the
uncertain
or
small
continuance
.
2
For
that
these
when
they
are
at
their
full
growth
or
height
,
they
vanish
and
are
gone
.
3
And
when
all
is
past
,
if
we
consider
them
aright
,
the
content
or
delight
in
them
was
really
nothing
.
Some
upon
the
words
of
the
Psalmist
,
By
the
waters
of
Babylon
we
sate
down
and
wept
,
have
compared
these
temporall
goods
and
delights
to
those
waters
,
not
only
for
their
swift
passing
away
and
never
returning
,
but
for
the
trouble
in
procuring
,
and
sorrow
in
losing
what
we
delight
in
,
and
therefore
we
may
well
be
said
when
all
is
well
weighed
to
hang
up
our
harpes
,
as
all
the
joy
we
took
in
them
,
and
for
all
to
sit
down
and
weepe
while
we
live
in
this
Babylon
of
a
golden
captivity
.
It
may
be
observed
that
in
the
genealogie
of
our
Saviour
,
as
it
is
exprest
by
S.
Matthew
,
the
first
of
his
progenitors
were
Abraham
,
Isaac
,
Jacob
,
&c.
shepheards
,
the
second
race
were
Kings
,
David
,
Salomon
,
&c.
the
third
were
less
,
●●●ill
it
came
to
Joseph
his
supposed
Father
and
〈◊〉
,
both
poor
.
As
I
have
done
,
so
God
hath
requited
me
:
of
Dionysius
the
great
King
of
Syracuse
,
who
was
driven
to
get
his
bread
by
teaching
Schoole
at
Corinth
:
of
Bajazet
the
great
Turk
,
who
was
drawn
up
and
down
in
an
iron
cage
,
and
served
as
a
block
by
whose
shoulders
Tamberlan
was
to
mount
his
horse
:
or
of
Bellisarius
,
who
after
so
many
great
victories
and
conquests
was
constrained
to
beg
in
the
open
streets
,
Give
an
half-penny
for
Gods
sake
to
poor
Bellisarius
:
will
not
these
and
ten
thousand
more
the
like
examples
,
make
proof
of
this
,
that
our
temporall
goods
are
but
of
uncertain
continuance
?
But
say
that
some
be
so
happy
as
to
enjoy
them
to
their
lives
end
,
yet
longer
they
cannot
,
but
as
they
came
into
the
world
without
them
,
so
without
them
they
shall
go
naked
and
stript
of
them
.
The
Psalmist
speaks
that
which
we
all
know
to
be
most
true
,
Though
man
be
made
rich
,
and
the
glory
of
his
house
be
increased
;
yet
when
he
dyeth
he
shall
carry
nothing
away
,
and
his
glory
shall
not
descend
after
him
;
what
is
his
conclusion
upon
all
this
?
why
sayth
he
,
by
this
we
perceive
that
man
that
is
in
honour
and
understandeth
(
and
considereth
it
)
not
,
is
like
the
Beast
that
perisheth
.
And
what
then
have
we
to
do
but
to
imitate
the
woman
in
the
Revelations
,
Crown
on
her
head
,
and
being
clothed
with
the
Sun
;
say
these
are
as
honour
and
wealth
;
yet
she
hath
the
Moon
the
embleme
of
mutability
and
change
,
under
her
feet
,
neglecting
temporary
things
in
respect
of
the
Stars
and
Sun
,
the
significators
of
eternall
joy
;
for
therewith
Go●
is
content
and
delighteth
,
without
any
chan●
or
shadow
of
change
,
his
word
and
motto
being
,
I
am
the
Lord
,
I
change
not
.
Our
Saviour
Christ
speaking
of
temporall
goods
called
them
not
helpes
,
of
this
world
,
and
the
deceitfulness
of
riches
;
so
that
if
to
the
uncertainty
of
our
keeping
them
we
add
the
carefulness
in
getting
,
the
little
good
they
do
us
,
with
many
evils
that
also
necessarily
follow
them
,
we
shall
soon
conclude
that
they
deserve
not
our
love
.
We
read
in
the
Gospel
that
Christ
preaching
to
the
people
,
worldly
goods
,
and
therefore
begins
his
Sermon
in
these
words
:
Beware
of
covetousness
.
And
to
give
strength
and
reason
to
this
admonition
,
he
tells
them
of
a
rich
man
who
having
gained
and
purchased
so
plentifully
,
that
he
wanted
room
wherein
to
lay
his
wealth
,
he
resolves
to
pull
down
the
lesser
,
and
to
build
greater
barnes
,
and
storehouses
,
and
this
done
he
sets
up
his
rest
,
saying
,
Soul
thou
hast
much
goods
layed
up
for
many
years
;
well
,
and
what
means
he
to
do
with
all
?
Intends
he
them
to
pious
and
charitable
uses
,
whereby
God
may
be
glorified
,
and
the
poor
relieved
?
no
such
maatter
:
these
never
came
into
his
thoughts
,
but
in
stead
thereof
,
he
sayth
he
will
take
his
ease
,
he
will
eate
,
drink
and
be
merry
.
This
is
his
saying
,
but
what
sayth
God
to
this
?
Thou
fool
,
this
night
thy
Soul
shall
be
required
of
thee
,
and
then
whose
shall
those
things
be
,
which
thou
hast
provided
?
And
here
appeares
that
deceitfulness
of
riches
,
which
Christ
spoke
of
.
1
That
man
thinks
himself
〈◊〉
in
carefully
gathering
,
whereas
in
this
he
〈◊〉
deceived
:
for
,
for
this
Christ
called
him
〈◊〉
2
He
intended
these
goods
to
have
been
his
solace
and
comfort
for
many
years
:
but
in
this
he
is
deceived
too
,
for
Christ
tells
him
he
shall
not
injoy
them
one
night
.
3
After
his
death
perhaps
he
had
bequeathed
them
as
rich
men
do
to
their
children
,
allies
,
or
friends
;
but
in
this
also
he
may
be
deceived
;
for
not
only
David
said
,
He
heapeth
up
riches
but
knows
not
who
shall
injoy
them
:
but
Christ
sayth
,
he
knew
not
to
whom
they
should
come
,
or
,
not
whose
they
should
be
,
to
continue
with
him
;
David
and
Christ
have
confirmed
this
truth
,
and
the
best
Lawyer
cannot
contradict
it
.
To
this
deceitfulness
of
riches
touched
by
our
Saviour
,
pierce
our
Souls
through
with
many
sorrowes
.
There
is
a
comet
called
the
foolish
fire
,
which
appearing
in
the
night
like
a
burning
taper
leads
men
out
of
their
right
way
:
the
like
saith
our
Apostle
do
riches
.
And
yet
,
as
if
this
were
not
all
,
they
do
pierce
,
the
word
imports
that
they
pierce
through
and
all
round
about
,
leaving
the
Soul
but
as
one
wound
:
and
that
with
sorrowes
not
ordinary
,
light
ones
,
but
with
such
sorrowes
as
overtake
women
in
the
bringing
forth
children
,
or
such
as
Christ
himself
suffered
in
that
extreme
agonie
of
his
last
passion
which
were
paines
more
then
sorrowes
,
Will
you
heare
a
word
more
from
Job
,
who
telling
that
the
covetous
man
swallowes
down
riches
,
gall
of
Aspes
within
him
:
and
no
marvail
then
that
they
doe
him
not
good
,
for
they
must
needs
turn
to
his
poyson
.
Riches
shall
not
profit
nor
deliver
in
the
day
of
the
Lords
wrath
,
is
expresly
set
down
and
confirmed
for
an
undeniable
truth
by
three
authentique
witnesses
,
Salomon
the
King
,
and
the
two
Prophets
,
Ezekiel
and
Zephaniah
:
so
that
in
this
they
are
like
the
Martyns
,
Swallowes
,
and
other
such
birds
,
which
in
the
summer
,
the
time
of
our
jollity
,
build
with
us
,
and
seem
to
chirp
in
their
tunes
,
but
when
the
winter
of
adversity
and
judgement
appeareth
,
they
leave
us
with
a
foul
house
,
but
to
shift
for
our selves
.
And
it
were
well
did
they
only
resemble
those
summer
birds
in
leaving
us
helpless
,
and
that
they
were
not
more
like
the
Screech-owle
which
at
the
time
of
death
makes
a
fearefull
hideous
noise
in
our
ears
to
the
disquiet
of
our
souls
;
and
if
this
were
not
so
,
what
means
the
Prophet
to
denounce
a
woe
to
the
man
that
covets
to
set
his
nest
on
high
,
and
adds
the
reason
,
the
stone
out
of
the
wall
shall
cry
,
and
the
beame
shall
answer
against
him
?
and
what
means
S.
James
to
bid
rich
men
weep
and
howle
,
but
that
as
follows
there
,
their
miseries
shall
come
upon
them
?
and
if
you
ask
what
miseries
,
he
tells
you
that
the
rust
of
your
wealth
,
which
should
〈◊〉
been
imployed
and
used
for
God
and
his
〈◊〉
●●all
witness
against
you
,
and
the
cryes
〈◊〉
●●●e
whom
you
have
defrauded
,
are
entered
●●●o
the
eares
of
the
Lord
.
And
if
you
ask
what
these
will
cry
or
witness
?
why
,
that
the
Prophets
in
part
have
spoken
,
for
your
injustice
,
your
oppression
,
your
fraud
in
getting
,
and
your
as
base
,
and
wretched
hoarding
up
and
not
well
imploying
the
same
:
and
as
though
this
were
not
all
,
our
Apostle
adds
what
few
think
on
;
These
riches
saith
he
,
shall
cry
against
you
,
because
you
have
lived
in
pleasure
on
the
earth
,
and
have
for
wealth
condemned
and
killed
the
just
,
and
him
who
doth
not
resist
:
So
that
here
not
only
the
golden
vessells
taken
out
of
Gods
temple
,
shall
witness
and
cry
against
Belshazzer
,
(
though
he
were
but
the
receiver
,
and
detainer
,
and
not
the
immediate
sacrilegious
theef
)
nor
Naboths
vineyard
against
Ahab
and
Jezebel
,
nor
the
blood
of
Ahab
and
Jezebel
,
though
bad
Princes
,
against
Jehu
the
trayterous
rebell
,
but
your
fatted
fowle
,
your
gilded
coaches
,
your
pampered
horses
,
your
feastings
,
balls
and
revellings
,
your
vain
,
ridiculous
fashions
;
yea
,
your
very
doggs
fed
fat
,
while
Lazarus
wants
,
shall
bark
and
cry
aloud
against
you
,
for
living
in
pleasure
on
the
earth
,
and
being
wanton
.
Covetousness
S.
Paul
calls
idolatry
:
calfe
of
gold
,
they
said
,
These
●re
thy
Gods
ô
Israel
which
brought
thee
out
of
Aegypt
:
Gold
is
the
rich
mans
God
,
and
this
he
holds
to
be
his
deliverer
,
though
indeed
it
prove
as
that
golden
calf
did
,
the
hazard
of
their
utter
destruction
;
and
for
this
many
,
too
many
have
cryed
out
with
the
foolish
perverse
Jews
,
Not
Christ
but
Barabbas
:
Jesus
we
desire
not
,
but
Mammon
to
be
delivered
to
us
,
and
so
thi●
〈◊〉
have
,
crucifie
him
.
And
yet
all
riches
at
their
best
are
but
as
〈◊〉
reed
of
Aegypt
,
Jonah
his
gourd
,
Absalons
haire
,
or
Sampsons
lock
;
go
into
the
hand
and
pierce
it
:
the
Apostle
(
as
before
is
touched
)
calls
riches
piercers
with
a
witness
.
And
for
their
short
delight
they
are
but
as
gourds
or
mushrums
which
rise
and
fall
,
live
and
dye
in
a
day
:
and
besides
this
great
pain
and
little
content
they
bring
us
,
they
often
prove
as
Absaloms
and
Sampsons
haire
:
that
wherein
we
most
presumed
,
and
what
we
esteemed
our
best
support
,
shall
become
the
occasion
of
our
ruine
,
and
utter
destruction
:
Remember
the
first
words
of
Christs
Sermon
to
the
people
,
Beware
of
covetousness
.
And
this
Christ
did
upon
especial
reason
seeing
mans
heart
above
all
other
things
set
upon
his
wealth
;
for
ask
the
husbandman
,
the
tradesman
,
the
Merchant
,
the
Lawyer
,
the
Physitian
,
why
he
laboureth
and
toyleth
in
the
world
?
and
ask
the
Seaman
,
the
Souldier
,
the
Digger
in
the
mines
,
why
he
hazardeth
his
life
?
yea
ask
King
Salomon
why
he
layes
heavy
taxes
on
the
people
,
and
why
Rehoboam
doubles
them
?
All
they
must
tell
you
,
if
they
will
speak
truth
,
it
is
for
their
wealth
.
This
,
this
is
the
Tradesmans
Diana
,
the
root
of
all
evill
.
〈…〉
●mong
the
evils
I
Shall
reckon
you
but
〈◊〉
or
four
,
for
they
all
are
too
many
for
one
book
,
the
grave
or
hell
,
which
the
more
it
hath
,
the
more
it
craves
,
ever
crying
Give
,
give
,
and
is
never
satisfied
though
it
be
full
to
the
brim
and
running
over
:
yea
though
beasts
are
then
only
greedy
and
ravenous
when
empty
and
hungry
,
yet
the
covetous
man
desires
most
when
he
is
full
gorged
,
and
when
both
men
and
beasts
have
less
appetite
to
what
they
delight
in
,
when
they
grow
old
:
yet
this
desire
of
wealth
,
by
age
waxeth
stronger
,
and
when
man
is
drawing
neer
to
the
earth
,
the
grave
,
as
though
like
were
delighted
with
its
like
,
it
then
most
desires
the
goods
of
the
earth
,
and
this
desire
is
so
rampant
in
many
,
that
I
beleeve
some
there
are
,
that
so
they
might
have
all
the
world
to
themselves
:
they
would
be
content
to
be
alone
in
the
world
,
without
any
society
or
solace
but
their
wealth
.
For
when
all
other
creatures
,
Angels
,
beasts
,
plants
live
and
move
as
ministring
Spirits
,
helps
,
and
nourishments
for
man
:
yet
man
as
if
he
were
made
only
for
himself
desires
all
to
terminate
and
end
in
himself
,
as
though
he
desired
to
be
the
sepulchre
or
grave
wherein
all
the
world
should
be
buried
.
I
observe
the
subtile
Serpent
the
Devil
,
shew
him
〈…〉
kingdoms
and
glory
of
the
world
,
and
to
〈…〉
him
all
these
:
which
when
the
Devil
〈…〉
that
Christ
refused
,
he
then
perceived
that
Christ
was
more
then
man
;
and
then
and
not
till
then
,
the
text
faith
,
the
Devil
left
him
;
for
he
saw
it
was
time
to
leave
tempting
him
any
further
,
knowing
that
if
the
proffer
of
the
worlds
wealth
would
not
perswade
,
that
nothing
could
be
able
to
move
him
.
And
being
upon
this
temptation
,
I
cannot
but
observe
another
thing
in
it
,
that
the
Devil
in
his
two
former
temptations
layed
the
baites
so
,
that
they
might
seem
to
be
for
Christs
good
,
as
in
the
first
to
turn
stones
into
bread
,
to
relieve
his
hunger
,
and
in
the
second
to
cast
himself
down
from
the
pinacle
of
the
Temple
,
to
manifest
his
power
:
whereas
in
this
last
temptation
,
when
he
offers
Christ
the
worlds
wealth
,
he
plainly
professeth
it
,
that
the
end
thereof
was
and
is
only
this
,
that
he
might
be
brought
to
worship
him
.
And
when
S.
Paul
saith
that
Covetousness
is
idolatry
;
herein
the
covetous
man
proves
it
,
Judas
we
know
was
Christs
purse-bearer
,
and
is
called
in
the
Gospel
the
theef
,
and
the
traytor
;
now
when
the
Devil
had
an
especiall
piece
of
service
to
be
performed
,
as
the
betraying
the
Lord
of
life
to
death
,
he
surely
bethought
himself
,
where
to
find
out
a
proper
and
fit
instrument
for
this
damnable
design
:
and
having
thought
probably
on
the
other
eleven
Apostles
,
the
seventy
Disciples
and
other
followers
of
Christ
;
yet
he
pitched
on
none
of
these
as
fit
for
his
purpose
but
Judas
,
knowing
him
to
wait
on
Christ
only
for
profit
,
was
confident
that
this
was
the
man
for
his
turn
,
and
therefore
as
S.
John
speaks
,
the
Devil
put
it
into
the
heart
of
Judas
,
to
betray
his
Master
,
which
he
did
for
thirty
peeces
of
silver
,
as
an
other
text
hath
it
,
for
so
vile
and
base
a
price
,
the
covetous
wretch
would
betray
his
Soveraign
Lord
.
And
from
this
part
of
the
story
observe
again
,
that
as
Judas
carried
his
Master
Christs
purse
:
so
he
was
purse-bearer
to
the
Devil
,
and
this
purse
of
the
Devils
was
Judas
his
heart
,
and
into
this
the
Devil
put
the
thought
of
betraying
Christ
for
money
;
so
that
this
double
purse
,
that
I
may
so
call
it
,
of
Judas
his
heart
,
though
it
were
carried
by
Judas
,
yet
the
Devil
had
both
power
and
a
share
in
it
;
so
that
for
the
present
the
Devil
and
Judas
might
be
said
to
go
halfes
,
though
at
the
last
and
casting
up
the
reckoning
,
the
Devil
will
have
all
;
for
in
this
point
(
the
purse
of
the
heart
)
the
Devil
is
as
covetous
as
his
servant
the
Idolater
:
for
as
the
Covetous
person
desires
all
the
whole
purse
of
gold
,
so
the
Devil
not
caring
for
the
gold
,
〈…〉
this
to
the
Covetous
as
his
reward
,
but
〈…〉
that
which
pleaseth
him
,
the
whole
purse
,
〈…〉
is
the
covetous
mans
heart
.
Now
to
turn
back
,
Can
we
say
that
the
covetous
man
having
forfeited
and
given
up
his
heart
for
the
worlds
goods
,
that
he
hath
,
and
injoyes
the
goods
of
the
world
?
we
cannot
deny
but
that
he
possesseth
much
,
but
can
we
say
properly
that
he
hath
them
,
but
rather
that
he
is
had
by
them
?
for
he
is
rather
their
slave
,
then
they
his
servants
:
but
if
he
may
in
some
sort
be
said
to
be
master
of
them
in
that
he
commands
them
to
build
him
stately
houses
,
and
purchase
ample
revenues
,
and
they
obey
;
yet
I
cannot
say
that
he
hath
them
,
as
Lords
of
lands
are
said
to
have
them
for
ever
;
for
the
Psalmist
tells
us
(
that
which
we
dayly
see
)
I
have
seen
these
men
in
great
power
,
and
spreading
themselves
like
a
green-bay
tree
.
But
how
long
sees
he
this
?
truly
no
longer
as
we
say
then
you
may
tell
ten
:
for
in
the
next
verse
,
I
sought
him
but
he
could
not
be
found
,
for
be
was
passed
away
,
and
loe
he
was
not
;
So
that
the
man
hath
resigned
up
his
interest
by
death
,
and
being
gone
from
his
wealth
,
hee
hath
them
not
for
himself
for
ever
.
No
nor
for
his
heires
or
assignes
,
hath
he
them
for
ever
:
for
that
verse
before
cited
in
the
Psalme
,
which
our
translation
renders
,
he
could
not
be
found
,
speaking
of
the
person
:
the
other
vulgar
edition
reades
,
his
place
could
no where
be
found
,
as
though
soon
after
his
departure
,
his
Mansion
house
and
land
were
sold
or
alienated
to
some
other
,
and
not
to
his
heires
or
assignes
.
Christ
when
he
askes
the
rich
man
,
when
thy
soul
is
gone
,
whose
shall
these
things
be
which
thou
hast
provided
?
intimates
that
〈◊〉
●ich
man
could
not
tell
.
Tell
he
might
to
〈…〉
he
intended
them
,
but
who
should
have
〈◊〉
hold
them
,
neither
the
rich
man
,
nor
the
best
Lawyer
can
with
good
assurance
tell
us
.
And
yet
could
we
say
that
the
man
,
the
owner
of
his
wealth
may
prove
so
happy
,
as
to
have
it
for
himself
and
his
after
him
,
yet
the
question
may
be
whether
either
of
them
may
be
strictly
said
to
enjoy
them
;
for
the
care
in
getting
,
the
fear
in
keeping
,
the
sorrow
in
parting
;
but
above
all
,
the
trouble
of
conference
for
these
cares
,
feares
,
and
griefes
are
such
,
as
well
may
be
thought
to
qualifie
or
allay
that
which
may
be
called
the
enjoyment
of
wealth
.
Yea
many
have
been
known
so
overcome
with
the
desire
of
having
,
that
they
did
not
themselves
desire
to
enjoy
their
wealth
,
but
have
lived
as
Tantalus
,
feigned
by
the
Poets
to
stand
in
a
goodly
stream
of
water
,
with
a
tree
full
of
pleasant
fruit
over
his
head
,
yet
was
ready
to
starve
for
hunger
,
and
choke
for
thirst
:
and
such
is
that
wretched
mans
estate
who
in
his
abundance
can
hardly
find
in
his
heart
to
afford
himself
necessaries
,
but
in
stead
thereof
,
he
is
well
pleased
to
live
in
the
middest
of
all
his
wealth
,
as
a
rat
imprisoned
in
a
trap
standing
in
a
roome
full
of
grain
,
or
as
a
ferrit
with
his
lips
sewed
up
.
So
that
to
such
men
their
wealth
is
of
no
more
use
,
then
a
shadow
,
whereof
they
can
make
no
more
advantage
then
for
sight
to
look
upon
.
And
this
is
so
far
from
giving
joy
to
the
possessors
of
wealth
,
that
when
Christ
pronounceth
his
first
blessing
saying
,
Blessed
be
the
poor
,
for
yours
is
the
kingdom
of
God
:
then
as
answerable
hereunto
,
he
denounceth
his
first
woe
to
the
rich
,
Woe
unto
you
that
are
rich
,
for
you
have
received
your
cons●l●t●●●
〈◊〉
which
last
words
may
be
understood
Iro●
〈…〉
by
the
way
of
a
scornfull
jeere
unto
them
〈◊〉
call
it
a
consolation
to
have
riches
,
or
at
the
most
they
can
intend
no
more
then
woe
be
to
you
hereafter
,
for
here
and
only
here
you
have
that
you
call
consolation
in
your
wealth
.
And
this
is
evident
from
that
parable
uttered
by
Christ
,
Son
remember
that
thou
in
thy
life
time
received
thy
good
things
:
this
was
thy
consolation
,
the
good
things
of
this
world
in
this
life
,
and
therefore
now
in
hell
thou
art
tormented
;
where
we
see
that
as
the
poor
Lazar
that
suffers
here
on
earth
,
shall
be
comforted
in
heaven
,
so
the
rich
miser
that
comforts
himself
here
in
his
wealth
,
shall
be
tormented
in
hell
:
so
that
with
these
it
fares
,
as
with
the
Hen
that
scratcheth
hard
to
get
her
living
,
yet
dead
is
served
to
the
best
mans
table
,
when
the
hawke
a
bird
of
prey
well
fed
and
attended
on
,
once
dead
is
cast
to
the
dunghill
.
And
this
is
the
evil
of
all
evils
,
or
that
may
comprise
all
evils
in
it self
,
that
by
the
covetous
desire
of
riches
,
the
soul
is
too
often
in
jeopardy
of
being
cast
into
utter
darkness
.
In
the
Gospels
our
Saviour
speaking
of
riches
and
cares
of
the
world
,
pierce
the
soul
through
,
and
round
with
torturing
paines
.
Now
the
same
Lord
who
hath
compared
the
cares
and
riches
of
this
world
to
thorns
,
committed
not
the
purse
,
the
bag
of
these
thorns
to
any
of
his
beloved
Apostles
or
Disciples
,
save
only
to
Judas
,
that
miscreant
wretch
,
because
he
considered
what
a
vexation
and
torture
they
would
prove
unto
them
.
2
He
knew
that
as
the
prodigall
mentioned
in
the
Gospel
never
returned
unto
his
father
,
untill
all
his
temporall
goods
were
spent
,
so
neither
could
he
have
had
any
good
,
or
comfort
in
his
disciples
company
,
so
long
as
they
had
been
intangled
therewith
,
as
indeed
he
had
not
till
they
had
left
all
and
followed
him
.
And
the
leaving
these
Christ
held
so
necessary
towards
the
attainment
of
eternall
bliss
,
that
he
pronounceth
it
as
impossible
for
a
rich
man
to
enter
heaven
,
Camel
to
go
through
the
eye
of
a
needle
;
But
lest
these
words
might
have
reflected
upon
holy
men
,
then
living
and
dead
,
yet
rich
,
Christ
expounds
himself
to
speak
no●
simply
of
men
that
are
rich
,
though
at
〈…〉
seemed
to
speak
so
,
but
of
men
that
trust
in
〈◊〉
riches
,
and
for
such
to
enter
into
heaven
it
is
impossible
:
for
God
will
admit
none
thither
but
such
as
trust
in
him
:
and
they
cannot
trust
in
him
who
trust
in
their
riches
.
To
conclude
this
point
in
a
word
:
covetousness
is
Idolatry
and
the
root
of
all
evill
,
and
in
another
place
that
no
idolater
,
unclean
person
,
or
sinner
,
can
enter
where
God
is
in
heaven
;
now
put
these
two
texts
together
,
and
it
must
evidently
and
necessarily
follow
from
them
,
that
the
covetous
cannot
possibly
enter
heaven
,
because
he
is
an
Idolater
trusting
in
his
riches
,
and
hath
moreover
with
it
the
growth
of
all
other
sins
springing
from
this
one
root
.
But
if
I
proceed
any
further
in
this
Argument
,
I
may
fear
to
be
taken
for
some
Scholar
,
that
is
poor
and
given
to
his
book
or
contemplation
:
and
therefore
for
the
prosecuting
this
theme
so
far
I
may
expect
the
like
entertainment
as
our
Saviour
Christ
had
,
who
twice
,
and
but
twice
for
ought
I
read
,
was
derided
and
laughed
at
,
once
was
when
he
said
that
the
maid
who
was
really
dead
,
was
but
a
sleep
,
and
for
this
say
the
Gospels
they
laughed
him
to
scorn
:
serve
both
God
and
Mammon
,
and
hereupon
the
text
saith
,
that
the
covetous
hearing
these
things
they
derided
him
:
And
the
rather
say
these
worldlings
,
for
that
riches
are
the
promised
and
granted
blessings
of
God
,
as
in
reward
to
the
well
doers
,
and
therefore
for
that
most
of
the
Patriarchs
,
good
Kings
,
and
holy
men
have
been
very
rich
,
they
held
it
a
ridiculous
thing
to
declaim
against
riches
,
or
rich
men
.
And
indeed
simply
to
declaim
against
either
riches
or
rich
men
were
a
thing
ridiculous
:
but
to
say
that
it
is
hard
for
a
rich
man
to
enter
heaven
,
is
to
say
no
more
then
Christ
in
express
terms
hath
spoken
,
and
hard
it
was
that
Christ
who
cured
all
other
corporall
and
spirituall
infirmities
,
yet
this
of
covetousness
,
he
cured
not
in
the
man
who
had
great
possessions
,
spake
as
never
man
did
,
preached
and
earnestly
perswaded
this
man
to
sell
all
,
yet
he
was
so
far
from
obeying
this
command
of
Christ
,
who
profest
that
he
had
kept
all
the
rest
of
the
Decalogue
,
that
without
any
civility
or
good
manners
tendered
unto
Christ
his
Master
,
he
rudely
and
unthankfully
departs
,
and
never
that
we
heare
of
returns
again
to
heare
him
:
for
which
no
other
reason
can
be
given
,
then
that
which
is
exprest
in
the
text
which
saith
,
for
he
had
great
possessions
.
And
indeed
when
Christ
took
Matthew
the
Publican
from
the
profitable
trade
of
gathering
custome
,
or
to
cure
recover
the
withered
,
that
is
the
covetous
hand
,
and
these
cannot
be
done
but
by
the
great
power
of
God
,
to
whom
alone
all
things
are
possible
.
And
yet
for
all
this
,
as
you
tell
me
many
Godly
men
have
been
rich
,
so
I
tell
you
that
so
you
may
be
rich
and
yet
continue
god
〈…〉
as
you
get
and
use
your
riches
in
God
〈…〉
and
in
Gods
name
you
may
use
and
get
them
,
so
you
get
,
keep
,
and
use
them
in
a
moderate
and
ordinate
manner
,
by
lawfull
means
and
to
the
right
end
.
Now
the
moderate
and
ordinate
manner
considers
the
action
,
and
the
time
;
whereas
to
the
action
we
may
seek
,
and
seek
with
care
,
so
that
this
seeking
be
not
with
a
setling
your
hearts
upon
them
,
which
the
Prophet
forbids
,
or
with
a
trusting
in
them
reproved
by
our
Saviour
,
or
with
such
a
care
as
distracts
or
divides
the
thoughts
and
desires
of
the
soul
betwixt
God
and
Mammon
:
For
this
is
to
serve
two
different
discordant
Masters
saith
Christ
,
which
God
never
will
like
;
And
the
time
for
this
action
,
of
your
moderate
seeking
worldly
things
,
must
be
as
not
before
,
so
neither
joyned
with
the
seeking
of
God
(
but
after
.
)
so
Christ
hath
taught
,
Seek
ye
first
the
Kingdome
of
God
.
Then
for
the
manner
,
which
must
be
moderate
and
ordinate
and
the
means
of
prosecuting
must
be
answerable
,
that
is
,
the
means
must
not
be
by
injustice
of
fraud
or
force
,
not
by
violence
or
oppression
,
nor
by
circumvention
of
wit
,
or
tricks
in
law
,
but
by
just
,
lawfull
,
faire
,
and
cleer
dealing
,
and
this
will
so
cleer
the
means
,
as
to
make
them
lawfull
and
just
.
And
the
end
of
all
your
seeking
and
getting
and
keeping
together
worldly
things
,
must
be
not
to
grow
proud
,
to
be
able
to
oppress
and
stifle
justice
,
nor
to
spend
them
on
your
lusts
of
the
flesh
,
or
purchasing
honour
;
but
that
God
the
Donor
and
giver
of
every
good
gift
,
may
thereby
be
glorified
,
by
raising
and
propagating
the
more
immediate
means
of
his
service
,
and
s●●uants
in
the
Church
,
and
by
relieving
the
〈…〉
stressed
and
oppressed
members
of
our
head
Christ
.
Thus
by
these
means
and
to
this
end
seek
riches
,
and
in
Gods
name
be
rich
,
whereas
if
you
faile
in
these
or
any
of
these
,
you
neither
love
God
nor
your
neighbour
,
no
nor
your selves
as
you
ought
,
but
you
love
the
world
;
which
is
enmilie
with
God
;
who
with
the
world
will
first
or
last
destroy
all
his
enemies
.
CHAP.
XXXI
.
The
brevity
,
frailty
,
mutability
,
uncertainty
,
and
misery
of
mans
life
;
Abate
the
love
thereof
.
THe
Philosopher
hath
said
it
,
and
dayly
experience
confirms
it
,
that
of
all
things
dreadfull
to
nature
,
Death
is
the
most
feared
,
and
on
the
other
side
we
speak
it
as
a
proverb
,
life
is
sweet
.
And
the
Devil
knowing
this
to
be
most
desired
by
man
,
as
most
agreeing
to
his
nature
,
when
he
would
provoke
God
to
put
the
utmost
of
all
trialls
upon
Job
,
thereby
to
prove
his
sincerity
,
curse
thee
to
thy
face
;
and
the
Devil
gives
his
reason
for
this
saying
,
skin
for
skin
,
and
all
that
a
man
hath
will
he
give
for
his
life
:
yea
God
himself
when
he
gave
the
Devil
leave
to
touch
〈…〉
,
and
his
flesh
,
yet
as
though
he
were
not
wining
to
put
Job
to
the
utmost
triall
,
he
enjoyned
the
Devil
to
save
his
life
.
And
that
you
may
not
think
,
this
speech
of
the
Devil
proceeded
more
out
of
malice
to
Job
,
then
from
the
grounds
of
truth
;
heare
the
Preacher
speaking
by
the
Spirit
of
God
,
who
saith
,
A
living
dog
is
better
then
a
dead
Lion
,
the
Dead
have
no
more
a
portion
for
ever
in
any
thing
that
is
done
under
the
Sun
:
so
that
as
this
wise
min
prefers
a
merry
life
before
a
sad
;
for
this
(
saith
he
)
dryes
the
bones
,
and
hastens
death
:
so
he
prefers
,
as
the
wisest
Philosophers
have
done
,
a
sad
,
yea
a
tortured
life
before
an
easie
death
,
in
as
much
as
while
there
is
a
being
there
is
hope
,
but
the
not
being
at
all
,
deprives
us
of
all
that
can
be
wished
,
and
this
is
the
generall
dictate
or
vote
of
nature
in
the
best
of
men
.
Now
that
some
have
,
as
the
Apostle
speaks
,
dared
to
dye
for
a
friend
,
for
God
,
or
for
honour
or
the
like
;
this
proceeded
from
a
higher
cause
then
bare
nature
:
either
it
is
from
grace
,
as
in
the
Christian
,
or
their
desire
was
urged
and
heightned
by
some
sting
of
ambition
propounding
to
it self
,
an
immortality
of
name
and
honour
,
whereby
they
thought
to
recompense
the
mortality
of
their
body
by
a
never
dying
glory
in
the
world
.
Yet
notwithstanding
this
inbred
desire
of
life
,
did
man
consider
and
rightly
weigh
the
brevity
and
shortness
of
his
life
,
take
it
at
the
longest
;
2
The
uncertainty
thereof
,
caused
through
the
frailty
and
brickleness
of
the
materials
,
and
the
many
casualties
,
cutting
off
and
shortning
this
appointed
brevity
;
3
And
then
lay
〈◊〉
the
ballance
to
these
the
infinite
daily
miseries
with
which
this
short
,
fraile
,
mutable
,
uncertain
time
of
life
is
surcharged
;
he
would
find
little
or
no
cause
to
settle
his
love
and
delight
on
this
present
life
,
but
to
fix
it
wholly
on
that
better
life
,
which
may
be
full
of
joy
for
ever
with
God
in
heaven
.
Now
the
term
or
bounds
of
mans
life
,
we
find
in
Scriptures
to
be
divers
;
for
before
the
flood
we
read
that
many
lived
above
nine
hundred
years
.
his
days
shall
be
a
hundred
twenty
years
.
And
in
the
third
generation
we
find
this
term
shortned
seventy
,
David
;
The
days
of
our
age
are
threescore
years
and
ten
(
this
in
ordinary
is
the
utmost
)
and
if
,
saith
he
,
by
reason
of
strength
they
live
eighty
years
,
yet
is
their
strength
,
labour
and
sorrow
:
and
although
King
David
a
man
of
an
excellent
constitution
lived
to
seventy
years
(
as
it
is
computed
by
the
best
)
yet
this
saith
he
,
is
but
an
hand-breadth
,
or
indeed
as
nothing
before
thee
(
ô
Lord
:
We
read
of
a
beast
called
from
the
continuance
of
its
life
the
Ephemeris
,
which
though
it
live
according
to
his
appellative
name
but
one
day
,
yet
it
falls
presently
to
provide
for
sustenance
as
though
it
might
live
years
.
Mans
life
be
it
at
the
largest
as
in
ordinary
the
term
of
seventy
years
,
yet
in
respect
of
eternity
,
or
indeed
of
the
frailty
and
uncertainty
of
the
continuance
thereof
,
it
is
in
〈…〉
often
called
a
day
,
and
yet
man
much
like
that
beast
labours
,
builds
,
purchaseth
as
though
he
were
to
live
for
ever
,
and
although
he
be
here
but
a
pilgrim
,
a
stranger
and
travailer
to
another
place
,
yet
like
an
unwise
factor
,
he
stores
up
all
his
goods
here
whence
he
is
as
to
morrow
to
depart
,
and
never
transports
them
whither
he
is
to
go
,
there
to
give
an
account
of
his
employment
,
and
to
enjoy
his
well
spent
travailes
for
ever
;
and
such
is
the
folly
and
most
deplorable
vanity
of
man
.
Which
error
will
appear
the
greater
to
him
that
considers
the
frailty
of
mans
life
,
in
respect
of
the
materials
whereof
mans
body
consists
.
2
Of
the
artifice
and
curious
workmanship
whereby
it
is
wrought
.
3
How
it
is
subject
to
the
power
almost
of
every
thing
,
to
be
broken
and
dissolved
.
Now
the
best
and
strongest
materiall
of
mans
body
is
earth
,
and
as
Adam
was
made
out
of
it
,
so
he
and
mankind
is
called
from
the
earth
Adam
,
and
homo
man
;
so
that
man
much
resembles
a
swallows
nest
made
of
straw
and
dirt
:
such
mans
bones
and
clay
,
such
his
flesh
,
and
how
frail
and
easily
broken
this
or
that
is
,
may
appear
when
we
see
a
little
boy
with
a
slick
to
pull
that
down
in
pieces
,
and
less
then
that
,
every
nothing
of
violence
to
do
as
much
to
the
body
of
man
;
for
what
of
earthly
vessells
account
we
more
britle
then
a
Venice
glass
?
yet
this
kept
up
and
secured
from
violence
or
outward
force
,
shall
outlast
two
lives
of
any
man
:
a
China
dish
so
preserved
shall
indure
twenty
mens
lives
.
Whereas
such
is
the
materials
of
mans
body
that
let
him
diet
and
behave
himself
according
to
Galens
best
rules
,
let
him
lye
warm
and
enjoy
himself
a
bed
without
spending
his
spirits
,
yet
even
in
this
diet
,
and
enjoyment
without
any
hurt
or
violence
done
unto
him
,
he
shall
consume
and
molder
away
,
unto
that
whence
be
was
taken
.
Now
to
the
weak
brittleness
of
mans
materials
,
if
you
add
the
curious
nice
composition
and
joyning
of
his
parts
,
you
may
rather
wonder
how
he
should
live
a
moneth
,
then
to
mervaile
that
he
should
die
so
young
;
the
Psalmist
to
the
honour
of
Gods
great
power
and
wisdome
acknowledged
that
man
is
wonderfully
made
,
But
if
you
consider
how
the
least
and
weakest
externall
things
have
power
to
destroy
this
body
of
man
,
can
you
say
less
then
that
he
is
a
frail
and
brittle
piece
?
I
will
not
complain
as
some
have
done
:
yet
I
may
tell
you
that
God
by
his
journyman
Nature
hath
sent
all
other
creatures
some
way
or
other
armed
,
or
strengthened
into
the
world
against
outward
force
or
hurt
,
and
man
only
is
put
forth
naked
,
weak
unfenced
,
so
that
take
him
at
his
best
growth
&
strength
,
there
is
no
element
,
nor
any
little
part
of
any
element
,
fire
,
aire
,
water
,
or
earth
,
though
man
be
made
of
these
,
but
is
able
to
undo
him
and
take
away
his
life
.
Yea
a
flie
,
a
kernell
,
a
haire
hath
done
as
much
to
many
,
and
not
only
the
living
in
a
corrupt
aire
may
do
the
like
,
but
the
sent
of
a
little
subtile
infection
conveyed
by
a
glove
,
a
piece
of
linnen
or
the
like
,
may
do
the
same
thing
.
But
if
to
these
we
add
that
which
both
history
and
philosophy
confirme
,
that
a
man
may
de
dissolved
by
extreme
joy
,
caused
by
that
which
is
good
and
harmeless
,
how
then
may
any
man
deny
this
certain
and
known
truth
,
that
mans
life
is
a
frail
thing
,
or
rather
nothing
but
frailty
?
And
not
only
thus
frail
,
but
a
thing
unstable
and
mutable
,
daily
and
hourly
,
running
on
and
making
way
to
its
corruption
and
dissolution
.
Therefore
when
you
see
and
observe
the
motion
and
going
down
of
a
watch
,
the
running
of
the
water
in
a
stream
which
returnes
not
the
burning
of
a
candle
which
wasts
in
giving
light
,
of
flowers
,
grasse
,
leaves
,
which
in
the
morning
are
green
and
flourishing
,
and
ere
night
are
cut
down
and
withered
:
or
will
you
think
on
and
consider
what
is
a
vapor
,
a
shadow
,
a
dream
,
or
the
dream
of
a
shadow
.
Thus
know
,
in
seeing
,
thinking
,
and
considering
,
these
all
or
any
of
these
,
that
you
see
,
think
and
consider
the
continuall
mutability
and
change
of
mans
life
running
and
flying
to
its
last
end
.
Neither
may
we
wisely
wonder
,
or
justly
complain
,
when
we
consider
this
,
that
Abel
the
youngest
of
all
the
world
dies
first
,
or
that
in
the
bils
of
mortality
we
finde
more
children
die
then
old
men
:
for
God
in
his
wonderfull
wisdome
and
goodnesse
hath
thus
provided
and
ordered
it
for
man
,
that
he
may
hence
learn
two
lessons
,
that
it
is
no
argument
of
Gods
disfavour
,
but
an
evidence
of
his
love
to
take
us
early
from
the
worlds
miseries
,
and
betimes
to
estate
us
in
eternall
felicity
:
and
secondly
,
that
man
considering
what
a
chang●●ble
thing
his
life
is
,
he
may
provide
against
it
all
he
can
or
may
,
and
the
best
that
he
may
and
can
is
to
thinke
on
and
labour
for
an
exchange
of
this
mutable
life
for
an
unchangeable
to
come
.
And
to
this
end
God
hath
so
fixed
his
greater
and
lesser
lights
in
heaven
,
that
looking
on
them
we
may
daily
and
hourly
consider
,
that
although
to
us
they
seem
not
to
move
,
yet
they
are
in
continuall
motion
and
tending
to
their
journies
end
,
and
that
it
is
alike
in
man
.
And
further
to
these
heavenly
visible
lessons
he
hath
joyned
his
legible
instructions
in
his
holy
word
,
the
days
of
the
life
of
man
are
vanity
,
that
is
,
subject
to
change
;
and
as
though
this
expression
had
not
sufficiently
reached
the
vanity
of
this
life
,
he
inlargeth
himself
,
saying
,
vanity
of
vanities
,
vanity
of
vanities
,
all
is
vanity
:
which
least
some
might
apply
to
other
worldly
things
besides
man
,
to
clear
this
the
Psalmist
speaks
plain
,
and
saith
,
Verily
every
man
at
his
best
estate
is
altogether
vanity
,
verily
man
is
,
not
a
beast
or
any
other
insensate
creature
,
but
man
is
vanity
;
and
not
only
some
or
few
or
more
men
are
such
,
but
,
verily
all
and
every
man
(
none
excepted
)
is
vanity
:
and
verily
every
man
is
such
not
in
his
weak
,
sick
or
afflicted
estate
only
,
but
in
his
best
estate
,
neither
in
his
best
estate
is
he
such
at
some
times
or
in
some
part
,
degree
,
or
measure
,
but
verily
every
man
at
his
best
estate
,
is
altogether
vanity
subject
as
I
said
,
to
a
change
or
dissolution
of
his
earthly
tabernacle
,
his
body
.
When
the
great
and
wise
Preacher
had
inlarged
himself
on
this
Theme
by
way
of
doctrine
in
his
eleven
foregoing
chapters
,
〈◊〉
at
the
end
in
his
last
chapter
by
way
of
application
to
awake
,
stir
and
rowse
men
out
of
their
sleep
and
security
,
he
calls
upon
them
;
and
as
though
he
thought
that
the
old
man
needed
not
this
rowsing
,
having
incitements
enough
besides
,
he
begins
with
the
youth
,
and
calls
to
him
saying
,
Remember
,
not
hereafter
but
now
,
now
remember
in
the
days
of
thy
youth
,
before
the
evill
day
come
,
that
is
faith
he
,
before
the
keepers
of
the
house
(
the
head
and
hands
,
as
though
stroken
with
palsie
)
shall
tremble
:
and
before
the
strong
men
(
the
shoulders
and
thighes
)
shall
bow
themselves
:
and
before
the
grinders
(
that
is
,
the
teeth
)
fail
,
because
they
are
few
:
and
before
those
that
look
out
at
the
windowes
(
that
is
,
the
eys
)
be
darkned
(
or
wax
dimme
)
before
all
these
shall
happen
unto
thee
,
which
will
come
to
passe
when
old
age
approacheth
,
young
man
,
saith
the
wiseman
,
remember
.
Remember
,
but
what
?
and
when
?
why
,
now
in
thy
youth
remember
thy
Creator
to
serve
and
fear
him
,
and
not
to
spend
thy
days
in
vanity
;
And
why
now
,
and
not
hereafter
as
well
?
no
,
not
so
well
hereafter
,
saith
he
,
as
now
,
because
man
(
hourly
)
goeth
to
his
long
home
,
which
is
the
last
house
wherein
he
must
sleep
,
and
this
last
house
and
long
home
is
the
grave
.
But
notwithstanding
this
frailty
,
brevity
,
and
instability
of
life
,
it
were
a
great
stay
and
comfort
to
man
if
he
might
know
the
certain
period
of
his
life
,
and
for
this
the
holy
Prophet
earnestly
prayed
,
dying
,
Lord
make
me
to
know
mine
end
,
and
the
measure
of
my
days
what
it
is
,
that
I
may
know
how
frail
I
am
.
But
this
for
ought
we
read
was
never
granted
him
to
know
,
nor
to
any
in
mercy
,
save
only
to
one
good
King
Hezekiah
,
who
●●on
his
sincere
repentance
and
earnest
prayer
obtained
the
enlargement
of
his
days
to
fifteen
years
.
It
is
a
rule
observed
by
Physitians
,
that
when
the
Patient
is
most
frollick
and
thinkes
himself
best
in
health
and
strength
,
that
then
he
is
nearest
unto
sicknesse
:
and
I
am
sure
that
this
is
a
certain
maxime
in
Divinity
,
that
he
drawes
nearest
unto
God
,
who
feares
that
he
is
farthest
from
him
;
and
so
it
is
in
this
case
that
the
further
off
we
take
out
selves
from
death
,
that
often
times
the
nearer
our
approach
is
to
it
.
For
the
key
of
the
grave
hangs
,
say
the
Jewish
Rabbies
,
at
Gods
girdle
,
which
he
trusts
none
with
but
himself
:
and
as
the
day
of
Judgement
Christ
professeth
that
as
man
he
knowes
not
,
so
none
but
God
knowes
certainly
the
day
of
our
death
:
and
that
which
Christ
answered
his
Apostles
in
another
case
,
may
rightly
take
place
here
,
it
is
not
for
you
to
know
the
times
or
the
seasons
which
the
Father
hath
put
in
his
own
power
.
Therefore
as
the
beast
in
the
toile
,
and
the
bird
and
fish
are
taken
in
the
net
,
whiles
they
were
seeking
or
hunting
for
prey
:
so
man
while
he
is
meditating
or
committing
adultery
,
rebellion
or
murder
,
is
himself
made
the
slaughter
;
the
Assyrians
,
Belshazzar
,
Zimri
,
besides
many
millions
more
prove
this
position
;
for
they
the
Assyrians
intending
the
destruction
of
Judah
,
the
next
night
are
suddenly
dead
they
wist
not
how
:
Angel
of
the
Lord
,
saith
the
text
,
were
slain
of
them
one
hundred
fourscore
and
five
thousand
:
the
like
we
read
of
Heraclius
his
army
,
whereof
in
one
night
were
found
dead
fifty
and
two
thousand
:
and
of
Belshazzar
it
is
recorded
that
while
he
was
carrowsing
in
the
sacred
ves●●
of
the
Temple
,
death
in
the
pot
,
and
the
pot
hath
been
the
death
of
many
young
and
old
and
midse-aged
:
we
read
in
the
Gospel
that
the
rich
man
said
,
Take
thine
ease
,
eat
,
drink
and
be
merry
,
for
thou
hast
much
goods
laid
up
for
many
years
,
and
yet
all
these
years
are
suddainly
contracted
into
lesse
then
one
day
,
and
he
called
fool
for
his
presumptuous
calculation
of
the
time
of
his
life
,
for
the
Lord
saith
,
Thou
fool
,
this
night
shall
thy
soul
be
required
of
thee
;
and
what
befell
this
rich
man
may
become
every
,
mans
case
,
and
that
as
well
the
young
,
as
the
old
.
The
Prophet
Jeremiah
hath
this
saying
;
Death
is
come
up
in
our
windowes
,
(
for
though
the
windowes
bee
never
so
close
shut
,
Death
will
come
in
)
and
is
entred
into
our
palaces
to
cut
off
the
young
men
and
the
children
,
and
least
any
might
fool
himself
as
the
rich
man
did
and
shall
say
,
My
wisdome
,
my
strength
,
health
or
wealth
shall
defend
me
and
keep
me
from
death
,
hear
the
Prophet
.
Thus
saith
the
Lord
,
Let
not
the
wise
man
glory
in
his
wisdome
,
neither
let
the
mighty
man
glory
in
his
strength
,
let
not
the
rich
man
glory
in
his
riches
,
intimating
hereby
that
neither
wisdome
,
strength
,
nor
wealth
,
can
save
from
death
.
Our
holy
Leiturgy
hath
taught
us
considering
the
uncertain
surprisall
of
Death
both
in
the
time
of
health
and
wealth
to
pray
,
From
sudden
death
,
good
Lord
deliver
us
:
and
if
any
over
holy
pretender
object
against
this
prayer
,
because
every
man
ought
ever
to
be
prepared
to
encounter
death
,
let
him
answer
why
God
was
pleased
to
give
Hezekiah
a
forewarning
of
the
time
of
his
death
,
who
though
he
were
a
man
who
by
Gods
own
testimony
and
elogy
did
that
which
was
right
in
the
sight
of
the
Lord
,
yet
because
he
might
have
been
unprepared
at
that
time
,
therefore
God
gave
him
time
to
think
and
prepare
himself
,
and
that
all
things
were
not
so
well
in
order
for
the
soul
of
that
good
King
,
as
they
should
have
been
for
a
dying
man
,
it
appears
by
the
message
of
the
Lord
sent
unto
him
saying
,
set
thy
house
in
order
,
for
thou
shalt
dye
and
not
live
.
They
come
short
who
say
by
house
here
is
meant
only
houshold
affaires
:
for
can
we
think
that
God
had
more
respect
or
care
to
these
,
then
to
the
soul
of
Hezekiah
,
which
is
the
Temple
and
house
of
God
,
though
trusted
to
Hezekiahs
keeping
:
and
when
Hez●kiah
is
commanded
to
set
his
house
in
order
before
his
death
,
Lord
forgive
me
,
so
he
is
ever
bound
to
pray
,
From
sudden
death
good
Lord
deliver
me
,
that
he
may
before
his
death
say
the
same
prayer
which
many
suddenly
surprised
by
death
have
not
had
time
to
say
,
neither
at
their
death
to
pray
,
or
say
as
S.
Stephen
,
or
our
most
blessed
Saviour
,
who
though
they
were
before
their
deaths
approach
as
well
prepared
for
death
as
could
be
,
yet
even
then
and
as
blessing
God
for
this
benefit
and
mercy
,
they
prayed
not
only
for
themselves
but
for
others
:
whereas
he
who
is
suddenly
stroke
dead
hath
no
time
with
that
blessed
Martyr
,
or
the
son
of
God
to
say
,
Father
forgive
them
,
or
,
Lord
have
mercy
on
me
:
The
theef
that
dyed
near
Christ
found
this
as
an
especiallmerc
y
from
heaven
,
that
before
his
death
he
had
time
and
grace
to
say
,
Lord
remember
me
when
thou
comest
into
thy
kingdome
,
and
this
mercy
was
a
thousand
times
greater
to
the
theef
on
the
Crosse
,
then
if
he
had
dyed
on
his
bed
without
prayer
.
I
am
not
ignorant
that
such
seeming
Saints
as
mislike
of
this
prayer
against
sudden
death
,
reply
that
men
are
daily
put
in
mind
of
their
death
by
the
frequent
preaching
of
the
Gospel
and
the
hourly
spectacles
of
mortality
,
and
these
are
enough
to
prepare
them
against
a
sudden
death
;
I
know
that
the
like
frequent
preaching
might
be
means
enough
and
sufficient
to
prevent
and
resist
all
sin
,
and
is
it
therefore
so
effectual
,
but
that
notwithstanding
al
the
preaching
sin
continues
?
I
would
I
could
say
it
abounds
not
,
for
all
the
preaching
,
and
would
I
could
not
truly
say
that
it
more
abounds
by
the
latter
kind
of
preaching
.
But
tell
me
I
pray
,
did
not
Noah
preach
unto
the
old
world
of
the
deluge
which
should
destroy
them
,
and
therefore
that
they
should
repent
and
be
prepared
for
death
?
had
not
Sodome
fair
warnings
in
the
like
kind
?
and
had
not
Jerusalem
caveats
and
preparatives
given
it
by
Christ
himself
to
prepare
and
prevent
that
which
might
suddenly
fall
on
them
?
But
did
these
warnings
and
preachings
produce
the
effect
?
and
to
tell
us
we
should
be
ever
prepared
for
death
,
is
no
more
then
to
tell
us
we
should
avoid
all
sinne
:
but
this
telling
,
this
preaching
works
not
ever
the
effect
for
which
preaching
was
ordained
,
and
therefore
in
Gods
name
pray
against
sudden
death
.
In
the
Prophet
Ezekiel
and
the
Revelations
of
S:
John
,
be
full
of
eyes
,
as
though
they
had
eyes
not
only
in
their
heads
,
but
in
their
hands
,
feet
,
tongues
;
that
all
should
watch
against
the
approach
of
death
,
and
for
a
preparation
to
Judgement
:
and
not
only
the
Apostles
,
but
Christ
himself
often
preached
this
lesson
to
his
disciples
,
and
lest
they
might
forget
it
,
three
times
a
little
before
his
departure
out
of
the
world
Christ
bids
his
disciples
watch
,
for
ye
know
neither
the
day
nor
the
hour
,
account
of
his
stewardship
,
and
so
not
fear
that
doome
,
Go
thou
accursed
into
hell
fire
:
but
rather
that
other
,
Come
ye
blessed
of
my
Father
,
enter
into
the
kingdome
prepared
for
you
?
S.
Peter
for
close
of
this
point
,
the
Lord
will
come
(
suddenly
,
unexpectedly
,
and
to
us
uncertainly
)
as
a
theef
in
the
night
,
what
manner
of
persons
ought
we
to
be
in
all
holy
conversation
and
godliness
?
looking
for
and
hasting
unto
the
comming
of
the
day
of
God
.
And
as
the
frailty
and
uncertainty
of
mans
life
should
instrnct
us
to
this
:
so
should
the
iniquity
and
misery
thereof
cure
the
itch
of
the
desire
of
life
,
which
is
no
less
to
the
best
then
what
Job
speaks
:
man
is
of
few
days
and
full
of
trouble
,
which
is
verified
in
Jacob
who
pronounced
his
to
be
such
when
he
sayed
,
Few
and
evill
have
the
days
of
the
years
of
my
life
been
:
the
years
few
,
but
all
the
days
full
of
evill
:
of
evill
either
of
sin
to
be
lamented
,
or
of
affliction
to
be
suffered
;
and
for
this
cause
as
many
Philosophers
blamed
nature
as
a
stepmother
to
man
,
so
many
nations
and
people
rejoyce
at
their
friends
going
out
,
but
weepe
at
their
comming
into
the
world
.
And
Tertullian
hath
a
conceit
(
call
it
a
conceit
because
I
cannot
warrant
it
)
that
male
children
as
soon
as
born
express
their
lamentation
by
A
A
as
sons
of
Adam
,
and
the
females
by
E
E
as
comming
from
Eve
,
the
parents
of
all
their
misery
and
sorrow
.
Yet
this
is
apparent
that
when
God
had
fashioned
the
earth
,
and
the
two
great
lights
,
God
saw
them
that
they
were
good
:
which
he
forbeares
to
speak
of
man
in
speciall
,
foreseeing
both
the
evill
that
he
would
fall
into
,
and
that
evill
which
should
fall
upon
him
.
And
to
the
first
evill
man
from
the
first
was
so
prone
and
subject
,
that
before
he
was
much
more
then
a
day
old
he
fell
into
it
,
which
like
an
ill
weed
grew
so
fast
that
before
the
flood
in
the
first
generation
God
saw
that
the
wickedness
of
man
(
or
mankind
)
was
great
,
and
that
every
imagination
of
the
thoughts
of
his
heart
was
only
evill
continually
:
If
we
consult
with
King
David
and
Solomon
,
they
will
speak
as
much
for
their
times
,
and
the
like
will
S.
Paul
and
the
other
Apostles
for
the
times
wherein
they
lived
,
and
as
the
ends
of
the
world
are
fallen
upon
us
,
so
have
we
exceeded
all
that
went
before
us
in
evi●l
.
And
for
the
evill
or
misery
which
man
suffers
in
this
life
,
I
need
say
no
more
then
what
Job
and
S.
Paul
have
said
before
,
who
besides
divers
others
have
compared
mans
life
to
a
warfare
,
or
the
life
of
a
souldier
,
in
which
,
if
there
be
any
misery
or
iniquity
to
be
found
in
any
profession
or
trade
in
a
small
quantity
,
then
here
it
is
bound
up
altogether
in
an
huge
volume
:
for
all
sins
in
them
are
so
rife
and
common
from
the
least
to
the
greatest
,
that
you
may
truly
speak
of
it
as
is
said
in
the
Gospel
of
the
unjust
Judge
,
feared
neither
God
nor
man
.
But
that
I
may
contract
my self
,
and
speak
to
the
misery
of
mans
life
under
the
comparison
of
it
to
the
life
of
a
souldier
,
I
must
necessarily
tell
you
what
the
enemies
are
,
with
which
man
in
this
life
is
to
graple
.
The
first
and
chief
of
these
is
the
Generall
the
Devil
,
who
for
his
agility
is
called
a
spirit
,
for
his
subtility
and
stratagems
a
serpent
,
and
an
old
Dragon
,
for
his
strength
and
power
to
devour
a
Lion
,
and
in
his
band
and
under
his
command
are
principalities
and
powers
in
high
places
,
and
legions
of
these
without
number
,
chosen
vessell
S.
Paul
,
Michael
and
his
Angels
,
yea
we
find
him
fighting
with
the
Church
and
Saints
of
God
:
S.
Peter
witnesses
,
walks
up
and
down
seeking
whom
he
may
devoure
.
The
second
enemy
of
man
in
this
life
,
is
the
Devils
Major
generall
,
or
Marshall
of
the
Field
the
World
,
Cain
,
Joab
,
and
Judas
they
will
talke
of
peace
,
speak
friendly
and
kiss
whom
,
they
mean
to
devour
.
And
in
their
company
they
have
the
whore
in
the
Revelations
arayed
in
purple
,
cup
of
Gold
in
her
hand
full
of
all
abomination
and
filthiness
,
and
with
that
she
allures
and
deceives
her
followers
,
although
upon
her
forehead
was
a
name
written
,
Mysterie
,
Babylon
the
great
,
the
mother
of
harlots
and
abominations
of
the
earth
,
drunk
with
the
blood
of
the
Saints
and
of
the
Martyrs
of
Jesus
Christ
.
The
third
enemy
of
man
in
this
life
,
though
not
so
cruel
and
bloudy
to
man
as
the
former
,
yet
as
dangerous
to
him
as
being
of
his
own
family
,
and
lying
in
his
own
bosome
,
and
this
is
his
flesh
;
and
this
enemy
is
so
dangerous
to
man
that
when
he
may
flee
from
the
world
or
resist
the
Devil
,
as
the
Apostles
counsails
against
them
,
yet
of
this
fleshly
enemy
we
may
speak
as
of
the
Sun
none
can
shelter
or
defend
himself
from
the
heate
thereof
,
nor
fly
from
it
,
for
it
is
mans
self
;
Against
this
enemy
called
the
thorn
in
the
flesh
,
chosen
vessell
strugled
,
fought
,
and
prayed
,
yea
he
prayed
thrice
that
it
might
depart
from
him
,
but
as
to
this
suit
he
was
not
heard
,
and
therefore
he
crys
out
,
ô
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
sin
!
For
though
I
find
the
spirit
willing
and
resisting
,
yet
this
flesh
I
find
weak
and
yeelding
,
in
so
much
as
we
may
here
use
the
words
of
S.
James
,
every
man
is
tempted
by
his
own
lust
:
and
to
his
enemies
assaults
every
man
,
noble
,
ignoble
,
rich
,
poor
,
young
,
old
,
more
or
less
is
subject
,
according
to
the
heate
that
is
in
him
.
For
can
a
man
carry
fire
,
saith
the
wise
man
,
in
his
bosome
,
and
not
burn
?
Amnon
had
often
seen
his
sister
Thamar
,
and
was
not
inflamed
,
but
at
the
last
he
was
tempted
and
overcome
.
Will
you
now
take
the
sum
of
all
?
Then
know
that
this
life
of
man
is
a
Sea
of
trouble
,
a
school
of
vanity
,
an
inticement
to
fraud
,
a
labyrinth
of
errour
,
a
dungeon
of
darkness
,
a
den
of
theeves
,
a
wood
of
thornes
,
a
valley
of
teares
,
a
troubled
stream
of
care
and
sorrow
,
a
tale
of
lyes
,
and
a
sweet
poyson
.
And
he
that
can
delight
himself
in
these
may
love
this
life
,
but
not
else
:
For
though
man
be
as
a
souldier
,
who
may
not
move
out
of
his
station
untill
his
Generall
God
Almighty
,
who
placed
him
here
,
call
him
,
and
bid
him
go
;
yet
his
love
and
delight
should
not
rest
upon
the
place
and
imployment
,
but
upon
him
who
placed
him
here
to
fulfill
his
commands
,
and
to
fight
for
his
glory
.
CHAP.
XXXII
.
The
Honour
of
this
world
deserves
not
mans
love
.
WHen
I
speak
here
of
worldly
honour
,
good
name
;
or
his
godly
,
just
,
and
honest
life
,
which
the
wiseman
calls
a
pretious
oyntment
to
keep
mans
name
sweet
and
delightfull
in
life
and
after
death
:
For
this
is
to
be
desired
and
preserved
by
every
good
and
wise
man
.
Neither
do
I
understand
here
such
praise
and
glory
which
are
the
attendants
and
followers
of
our
good
and
laudable
actions
;
But
I
understand
by
honour
,
that
exaltation
or
lifting
up
a
man
to
some
more
eminent
place
,
office
,
or
title
of
dignity
,
above
others
of
his
rank
,
for
some
excellency
seen
in
him
above
others
;
and
this
to
be
given
him
not
as
a
summary
reward
of
his
virtuous
actions
(
for
the
true
reward
hereof
is
his
blessedness
,
and
felicity
,
and
is
the
gift
of
God
)
but
as
a
testimony
and
sign
of
the
favour
of
man
:
For
this
kind
of
honour
makes
not
a
man
more
excellent
or
truly
glorious
,
but
shewes
him
to
be
such
if
he
be
in
himself
truly
vertuous
and
excellent
.
In
the
Greeke
,
Latine
and
English
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
honestus
and
honest
,
some
derive
from
honour
,
intimating
that
the
honest
and
the
honourable
are
or
should
be
all
one
,
and
that
he
only
should
he
honourable
.
That
is
as
I
before
said
honest
and
vertuous
:
and
such
an
honour
as
this
should
by
every
man
be
desired
,
as
being
that
which
God
himself
hath
promised
to
give
to
all
such
as
honour
or
glorifie
his
holy
name
,
for
so
God
himself
speaks
;
Those
who
honour
me
I
will
honour
:
yea
more
in
the
same
chapter
,
the
Lord
(
oft-times
)
rayseth
up
the
poor
out
of
the
dust
,
to
set
them
among
Princes
,
and
to
make
them
inherite
the
throne
of
glory
:
and
to
this
honour
of
Gods
giving
,
every
one
ought
to
aspire
,
and
not
simply
to
the
honour
of
the
worlds
giving
:
For
the
honour
of
the
world
,
for
the
most
part
is
such
as
the
world
it self
is
,
and
the
world
saith
S.
John
,
is
set
,
and
lyeth
in
wickedness
.
And
so
,
and
by
the
same
meanes
,
is
the
honour
of
the
world
gained
either
by
serving
the
wicked
turns
of
men
,
Simon
Magus
desirous
to
be
accounted
some
great
one
,
and
to
that
end
that
he
might
as
the
Apostles
did
work
miracles
,
he
presently
took
the
course
of
the
world
,
with
a
great
summe
of
mony
obteyned
I
this
honour
.
And
if
a
few
can
say
as
S.
Paul
,
I
was
so
born
,
yet
not
the
tenth
man
,
that
his
honour
was
the
reward
of
his
vertue
.
And
yet
would
this
were
the
worst
:
for
as
we
read
,
when
the
Heathen
people
saw
Mordecai
and
Esther
who
were
Jews
honoured
by
the
King
,
the
fear
of
the
Jewes
came
upon
them
:
for
favour
and
honour
,
these
,
as
thousands
and
millions
more
,
have
changed
their
Religion
.
And
would
it
held
so
only
with
the
Heathen
who
changed
from
the
worse
to
the
better
,
and
that
it
were
not
too
frequent
with
Christians
,
and
those
not
only
the
Laytie
,
but
such
as
would
be
ranked
in
the
holy
order
:
that
these
would
not
only
preach
for
honour
,
but
that
they
would
not
as
the
Gnostick
hereticks
side
with
Jews
or
any
religion
,
rather
then
suffer
for
their
first
faith
and
profession
,
yea
with
Jews
or
any
other
,
to
prove
seditious
,
rebellious
,
murderers
,
that
they
may
live
happily
and
sit
in
the
chair
of
honour
.
Sauls
word
is
become
most
mens
desire
,
Honour
me
before
the
people
,
and
to
purchase
this
at
what
iniquity
,
villany
or
actions
to
be
abominated
have
they
stuck
?
royall
seed
for
honour
:
the
Romans
often
did
so
,
Honour
and
the
crown
cannot
be
bought
at
too
deare
a
rate
.
And
the
Devil
was
so
well
acquainted
with
mans
disposition
in
this
case
,
that
being
foiled
in
his
former
temptations
of
our
Saviour
,
yet
he
kept
this
as
his
last
card
or
engine
to
set
him
up
aloft
,
and
to
shew
and
promise
him
all
the
glory
of
the
world
:
For
he
was
well
assured
that
it
this
failed
,
nothing
would
make
him
to
fall
down
and
worship
him
:
for
the
Devil
had
found
it
hold
,
as
in
those
before
mentioned
,
and
that
it
did
take
and
seldome
faile
.
In
the
Idoll
set
up
by
Nebuchadnezzar
,
whom
the
King
shall
please
to
honour
)
so
for
the
most
part
,
it
is
oftner
given
to
an
Aegyptian
then
to
a
Joseph
,
to
an
Haman
an
Agagite
,
then
to
Mordecai
the
Jew
,
to
an
Herod
then
to
a
John
Baptist
,
and
the
commission
shall
be
to
Saul
the
bloody
persecutor
,
and
not
to
Paul
the
Apostle
of
Christ
;
So
that
of
the
worlds
honour
we
may
speak
as
S.
Paul
doth
of
members
in
mans
body
:
Those
members
which
we
think
least
worthy
of
honour
,
upon
these
we
bestow
more
abundant
honour
.
And
as
in
Jothams
parable
among
the
trees
,
King
over
the
trees
;
But
what
the
Italian
hath
in
his
proverb
,
what
Christ
refused
at
the
Devils
hand
,
the
glory
of
the
world
,
this
the
Pope
readily
and
thankfully
accepted
:
so
it
falls
out
in
the
civil
government
,
that
what
the
mercifull
,
gracious
,
and
good
refuse
,
this
the
Bramble
,
the
Exactor
,
the
oppressor
,
the
tyrant
imbraces
,
whose
language
is
as
there
,
you
that
put
not
your
trust
under
my
shadow
,
let
fire
come
out
of
me
to
devoure
the
very
Cedars
,
the
greatest
on
the
mountaines
.
And
this
honour
and
dominion
hath
been
so
much
observed
to
be
generally
given
to
the
worst
of
men
,
that
it
caused
not
only
Philosophers
and
the
Heathen
to
think
that
the
Devil
reigned
and
ruled
in
this
world
,
but
even
men
well
read
in
Gods
school
,
as
Job
,
David
,
and
other
Prophets
,
it
moved
them
to
scruple
and
take
offence
at
this
course
.
But
he
that
looks
upon
God
as
unequall
,
or
unjust
in
this
,
cannot
see
perfectly
and
aright
into
Gods
ways
:
For
though
God
advance
these
,
men
to
high
places
,
yet
it
is
not
truly
so
much
to
blazon
their
honour
,
as
to
publish
their
shame
,
both
to
the
now
living
and
to
those
that
shall
come
after
them
.
For
to
set
an
Ass
or
a
Beare
to
rule
over
the
rest
of
the
Beasts
,
were
to
proclaim
the
sottishness
of
the
one
,
and
the
ravenousness
of
the
other
:
which
two
qualities
when
seen
and
felt
,
what
can
they
produce
but
the
hate
and
conspiring
of
all
the
beasts
to
tear
and
destroy
them
?
And
so
little
is
such
advancement
to
the
good
of
the
wicked
,
that
as
the
Psalmist
saith
,
Their
way
is
dark
and
slippery
;
the
originall
saith
darkness
and
slipperiness
it self
,
and
thereupon
it
follows
that
destruction
shall
come
upon
him
at
unawares
;
set
in
slippery
places
,
surely
thou
ô
God
will
cast
them
down
into
destruction
:
so
that
Gods
raysing
them
higher
,
is
but
to
give
them
the
greater
fall
,
&
the
same
the
Prophet
Jeremiah
hath
in
the
person
of
God
,
I
will
make
their
way
slippery
,
I
will
bring
evill
upon
them
.
And
hear
what
Job
more
largely
and
plainly
speaks
for
God
in
this
case
when
he
saith
,
He
leadeth
counsellors
away
spoyled
,
and
maketh
the
judges
fooles
,
leadeth
Princes
away
spoyled
,
and
overthroweth
the
mighty
,
he
poureth
contempt
upon
Princes
,
and
weakneth
the
strength
of
the
mighty
:
and
this
surely
cannot
be
construed
co
be
done
by
God
for
the
good
of
such
wicked
ones
;
and
yet
a
man
would
rather
pity
the
madness
,
then
admire
the
wisdome
of
these
men
that
greedily
hunt
for
honour
,
when
he
doth
consider
what
pains
,
expence
,
hazard
of
good
name
,
goodness
,
life
and
soul
,
the
ambitious
man
both
gets
and
holds
his
honour
with
.
It
is
observable
that
when
Samuel
according
to
Gods
appointment
was
to
anoint
Saul
King
,
that
he
first
invited
him
and
set
before
him
as
a
dish
prepared
and
reserved
for
him
the
shoulder
,
intimating
therebythat
upon
his
shoulders
the
burden
of
the
whole
land
was
to
be
layed
and
born
.
And
we
see
that
Christian
Kings
crownes
,
as
Noblemens
coronets
,
are
set
with
crosses
,
though
those
of
Kings
have
the
greater
,
for
that
herein
they
imitate
the
King
of
Kings
whose
head
was
crowned
with
thorns
;
and
not
only
crowns
and
coronets
,
but
all
their
robes
are
weighty
and
cumbersome
,
and
made
only
supportable
by
the
honour
they
signify
to
the
world
;
and
so
heavy
are
these
honours
that
if
rightly
undertaken
and
administred
,
the
bearer
may
truly
say
with
S.
Paul
,
Who
of
my
flock
(
and
charge
)
is
weak
,
and
I
am
not
weak
?
who
is
offended
,
(
or
wronged
)
and
I
burn
not
?
(
to
right
or
revenge
him
)
so
that
as
S.
Paul
spake
of
the
Churches
,
so
may
the
King
speak
of
his
dominions
,
The
care
of
them
all
comes
upon
me
daily
.
And
not
only
care
to
act
and
doe
for
them
,
but
patience
to
suffer
from
and
by
them
.
King
David
shall
be
crossed
and
wronged
by
Joab
,
and
he
must
suffer
it
:
nay
he
shall
hear
,
whether
he
will
or
no
,
the
revilings
and
curses
of
a
railing
foul
mouthed
Shimei
:
so
that
as
the
Romans
riding
in
triumph
had
some
sate
by
〈◊〉
derogate
from
their
great
achievements
,
and
to
revile
them
;
so
fares
it
with
the
best
Kings
and
rulers
,
do
they
what
they
can
:
when
S.
Paul
was
exalted
he
then
likewise
was
buffeted
.
Nay
further
,
to
get
and
keep
honour
many
an
ambitious
worldling
doeth
that
contrary
to
his
disposition
and
desire
which
otherwise
he
would
not
do
:
for
he
will
make
bricke
without
straw
,
as
the
Israelites
were
constrained
:
that
is
,
for
a
time
he
will
wait
,
serve
,
and
work
in
base
employment
,
and
upon
his
own
pay
and
charge
in
hope
of
Pharaohs
favour
:
nay
rather
then
offend
the
superiour
powers
and
so
be
cast
out
of
the
Councell
or
imployment
,
he
will
not
dare
to
be
seen
with
his
Saviour
Christ
,
nor
will
he
come
at
him
as
Nicodemus
did
,
not
,
but
by
night
;
and
if
they
of
the
great
Councell
at
Jerusalem
shall
say
one
by
one
that
the
King
must
dye
,
these
will
be
as
forward
to
vote
it
as
the
rest
,
And
yet
when
places
of
honour
are
got
by
such
means
,
they
are
as
uncertainly
held
as
they
were
hardly
gotten
,
tall
trees
,
houses
and
steeples
,
we
know
,
stand
most
subject
to
the
force
and
stroke
of
winds
,
thunder
and
other
tempests
:
and
the
fictions
of
Phaeton
burnt
with
the
ill
guidance
of
the
chariot
of
the
Sun
,
and
of
Icarus
melting
his
waxen
wings
and
breaking
his
neck
by
soaring
too
high
,
what
are
they
but
mythologies
and
morals
of
the
fate
due
to
high
climbers
in
the
world
?
So
soon
as
Saul
was
anointed
King
he
is
sent
forthwith
to
Rachels
Sepulchre
:
Hosanna
,
blessed
be
the
King
in
the
highest
,
but
the
next
day
after
followes
Hosanna
,
crucifie
,
crucife
him
,
with
the
basest
.
Or
if
he
escape
death
himself
with
his
crown
,
the
beauty
of
Isr●el
is
fallen
,
he
is
vilely
cast
away
as
though
he
had
not
been
anointed
with
oyle
.
Therefore
weep
yee
subjects
over
the
King
who
clothed
you
with
Scarlet
and
with
other
delights
and
ornaments
.
Or
grant
that
he
comes
not
in
by
bloud
,
yet
when
he
is
possest
of
the
Crown
,
his
rest
and
content
is
little
other
then
that
of
Damocles
,
who
to
try
the
happiness
of
a
crown
was
set
in
a
throne
of
State
with
a
rich
feast
,
goodly
attendants
and
sweet
musick
,
but
had
withall
a
sharp
pointed
sword
hanging
in
a
small
weak
threed
,
the
fear
of
whose
fall
bereft
him
of
all
the
pleasures
and
content
that
all
the
dainties
might
hare
otherwise
afforded
him
:
and
such
and
little
else
rightly
and
truly
is
the
reall
content
of
a
royall
.
throne
.
Or
yet
suppose
that
he
be
of
a
spirit
not
easily
daunted
,
with
fear
or
subject
to
discontent
and
passion
,
yet
in
so
high
a
ladder
as
that
which
reacheth
to
the
crown
,
be
there
but
one
rotten
staffe
,
be
it
bloud
,
oppression
,
luxury
,
this
may
fail
and
deceive
his
footing
,
and
lay
his
honour
in
the
dust
;
Read
and
consider
what
is
spoken
of
Antiochus
;
To
day
he
shall
be
listed
up
,
but
to
morrow
be
shall
not
be
found
:
He
shall
be
turned
into
his
dust
and
his
thoughts
shall
come
to
nothing
:
for
his
glory
shall
be
dung
and
wormes
.
Or
will
you
rather
take
it
in
the
words
of
the
Psalmist
?
Man
being
in
honour
abideth
not
,
(
for
)
his
way
it
his
folly
,
and
like
a
sheep
(
not
as
an
honorable
person
)
he
is
laid
in
the
grave
,
and
his
glory
shall
not
descend
after
him
;
where
he
summes
up
all
in
the
last
verse
saying
,
Man
that
is
in
honour
and
understandeth
not
,
is
like
the
beasts
that
perish
.
And
now
you
have
heard
at
what
expence
of
travail
,
cost
,
trouble
and
danger
,
this
honour
is
purchast
:
now
see
what
the
thing
called
honour
is
,
and
whether
it
be
worth
mans
love
or
the
halfe
of
that
which
man
daily
proffers
for
it
;
The
Psalmist
saith
,
He
walketh
in
a
vain
shew
,
or
as
other
translations
have
it
,
in
a
vain
image
or
shadow
:
so
that
honour
being
properly
and
causally
in
the
affection
of
him
that
gives
the
honour
,
and
in
the
breath
of
the
people
,
as
in
the
trumpet
that
proclaims
it
,
what
can
this
honour
be
in
the
person
honoured
more
then
a
shadow
of
the
Kings
favour
,
or
an
echo
of
the
peoples
voice
?
and
that
this
may
appear
so
,
when
you
see
the
picture
of
a
King
and
a
begger
,
if
this
of
the
begger
though
in
ragges
be
better
drawn
and
shadowed
then
that
of
the
King
though
with
a
Crown
and
Scepter
,
yet
this
picture
we
commend
and
preferre
before
that
,
and
that
only
for
the
well
laying
on
of
the
colour
and
shadow
.
Or
if
you
will
,
you
may
liken
this
worldly
honour
to
a
man
in
a
gilded
or
laced
coat
,
who
to
many
may
seem
a
noble
man
,
yet
indeed
is
but
a
lackey
or
a
page
to
run
on
his
Masters
errands
,
or
to
doe
base
services
for
him
,
who
thus
arrayed
him
:
or
compare
this
honour
to
a
coloured
butterfly
,
after
which
ignorant
boyes
and
silly
fooles
hunt
and
tire
themselves
,
taking
many
a
fall
(
and
repulse
)
in
the
pursuit
,
which
if
they
misse
they
lye
down
,
and
as
Ahab
failing
of
Nabaoths
vinyeard
,
they
cry
out
and
grieve
,
and
if
perchance
they
get
it
,
yet
what
have
they
in
very
deed
more
then
a
coloured
butterfly
?
Or
it
is
such
a
picture
or
shadow
that
the
same
hand
that
gave
it
the
honour
,
can
with
the
turne
of
the
hand
dash
it
out
again
,
and
the
same
breath
of
the
people
that
proclaimed
him
honourable
,
can
with
another
breach
make
him
ugly
and
cry
,
hang
him
.
What
then
shall
we
conclude
of
this
honour
other
ways
then
the
wise
man
counsels
us
saying
,
Seek
not
preheminence
nor
the
seat
of
honour
from
the
King
?
And
yet
,
as
I
spake
in
seeking
riches
,
so
I
must
say
of
honour
.
1.
So
you
seek
not
more
then
is
justly
due
to
you
or
your
abilities
;
2.
So
you
seek
it
not
inordinately
by
wicked
and
corrupt
means
;
3.
So
you
seek
it
not
thereby
to
grow
proud
over
others
and
to
oppresse
them
,
or
thereby
to
heap
up
unjust
gotten
goods
,
and
to
spend
them
on
your
lusts
,
seek
honour
in
Gods
name
.
First
,
for
this
seeking
that
,
and
only
that
,
and
so
much
as
is
due
to
you
;
2.
that
seeking
it
by
just
and
lawfull
means
;
3.
that
it
may
serve
for
the
advance
of
Gods
glory
and
the
relief
of
thee
poor
and
oppressed
,
seek
it
in
Gods
name
,
and
as
from
God
.
Who
as
he
is
the
first
spring
and
clear
fountain
of
true
honour
,
and
so
proclaimed
,
Those
that
honour
me
I
will
honour
,
and
again
,
Honour
and
glory
are
from
the
Lord
;
So
he
can
and
will
when
he
seeth
time
and
cause
,
either
immediately
and
by
his
own
hand
,
give
thee
honour
as
he
did
to
Meses
,
the
Judges
,
and
the
Kings
of
Judah
,
or
else
mediately
and
by
the
hands
of
others
,
he
will
cause
Kings
whose
hearts
are
in
his
hands
,
as
Pharaoh
to
lay
honour
on
Joseph
,
and
Nebuchadnezar
on
Daniel
;
or
rather
then
fail
he
will
cause
Ahasuerus
to
dishonour
his
favorite
Haman
,
and
to
double
that
honour
on
faithfull
Mordecai
:
and
he
that
seeks
honour
by
that
rule
and
means
which
S.
Paul
hath
prescribed
,
that
is
by
well
doing
,
a
farre
more
exceeding
and
eternall
weight
of
glory
.
And
this
many
holy
men
not
only
in
sacred
order
,
but
Nobles
,
Princes
,
and
Kings
earnestly
longing
after
and
labouring
for
,
have
voluntarily
and
freely
either
renounced
the
taking
of
honourable
and
royall
places
in
Church
or
State
,
or
have
resigned
them
that
they
might
intentively
pursue
that
other
honour
in
heaven
above
.
Yea
not
only
these
Godly
and
holy
men
prosessors
of
Christs
lowliness
have
done
this
,
but
even
many
heathens
,
and
among
them
as
well
Poets
as
Philosophers
have
neglected
and
abandoned
the
golden
fetters
,
and
gilded
rayes
of
worldly
honour
,
and
in
stead
thereof
have
betaken
themselves
to
contemplative
lives
,
studious
of
virtue
and
well
doing
,
which
under
God
in
a
morall
sense
is
the
right
parent
of
all
true
honour
.
CHAP.
XXXIII
.
Pleasures
and
delights
are
not
worthy
of
mans
love
.
NOt
only
the
heathen
generally
were
carried
away
with
the
sin
of
pleasure
and
luxury
,
as
Sardanapalus
the
founder
of
Tarsus
(
where
S.
Paul
was
born
)
upon
whose
tombe
it
was
written
(
that
which
S.
Paul
alludes
unto
)
Let
us
eat
and
drink
,
for
to
morrow
we
shall
dye
,
but
some
kinde
of
Philosophers
,
as
the
Epicures
,
placed
mans
chief
good
in
the
pleasures
and
delights
of
this
life
;
Yea
King
Salomon
seemeth
to
joyn
and
close
with
these
when
he
saith
,
I
commended
mirth
because
a
man
hath
no
better
thing
under-the
Sun
,
then
to
eat
,
drink
and
be
merry
s●●●
that
shall
abide
with
him
of
his
labour
.
And
to
speak
truth
,
though
it
redound
to
the
shame
of
men
,
this
sin
hath
had
more
followers
then
any
other
,
exceeding
covetousnesse
or
ambition
;
the
woman
in
the
Revelation
with
a
cup
of
fornication
in
her
hand
sits
upon
waters
;
by
which
waters
are
understood
multitudes
of
people
:
and
that
which
some
have
observed
of
the
Diamond
,
that
the
hardest
of
them
is
mollified
&
broken
by
the
milke
of
the
Goat
a
luxurious
or
lacivious
beast
,
holds
true
oft
times
with
the
strongest
and
otherwise
the
wisest
men
;
for
not
only
Samson
in
holy
writ
,
Sons
of
God
and
King
Salomon
have
been
overtaken
and
carried
captive
herewith
.
And
no
marvaile
,
for
the
Heathen
and
their
Philosophers
,
as
the
Sadduces
,
held
no
resurrection
,
nor
immortality
of
the
soul
,
and
therefore
hoping
for
no
joy
after
this
life
,
they
would
be
sure
to
have
it
here
.
Yet
I
will
not
think
that
Salomon
,
though
his
writings
seem
too
much
to
savour
of
this
leaven
,
was
wholly
infected
with
this
beastly
opinion
:
but
that
his
speeches
may
be
taken
ironically
by
way
of
jeer
and
scorn
,
as
that
speech
of
God
is
,
Behold
man
is
become
like
one
of
us
:
and
this
may
appear
to
be
so
when
you
compare
other
passages
of
Salomons
,
in
the
same
book
with
this
mentioned
,
as
if
he
said
,
I
will
prove
thee
with
mirth
;
therefore
injoy
pleasure
,
but
behold
(
saith
he
)
this
it
vanity
,
and
vanity
is
sin
.
And
that
pleasure
is
such
a
vanity
consider
the
little
peace
and
content
,
but
the
great
disquiet
,
trouble
,
and
torture
that
followes
it
.
That
grief
followes
pleasure
,
as
the
shadow
doth
the
body
in
a
sunshine
,
was
the
saying
of
Poets
as
Philosophers
.
For
as
the
itch
in
the
flesh
causeth
us
to
scratch
,
and
the
scratching
procureth
rawness
with
pain
,
and
after
all
comes
a
scab
:
so
after
fleshly
lust
succeeds
both
trouble
and
shame
,
and
after
this
sin
,
more
by
many
degrees
then
after
any
other
,
be
it
cover
of
riches
,
honour
,
or
the
like
,
for
after
these
sins
few
cry
out
as
S.
Paul
did
,
Woe
is
me
wretched
man
that
I
am
!
who
shall
deliver
me
from
this
body
of
sin
,
or
sin
of
my
fleshly
body
:
whereas
this
sin
of
pleasure
resembles
much
the
woman
in
the
Prophet
,
great
pot
,
be
it
of
pleasure
or
the
like
,
but
there
is
a
great
weight
of
lead
upon
the
mouth
of
the
pot
,
not
only
to
keep
her
down
in
shame
and
pain
,
but
also
that
she
cannot
get
forth
when
she
is
once
in
,
and
that
must
increase
and
double
both
her
shame
and
pain
;
that
which
the
Prophet
speaks
of
all
sin
,
there
is
no
peace
to
the
wicked
,
saith
my
God
;
whereas
the
fruits
of
Gods
Spirit
abandoning
and
mortifying
these
lusts
are
peace
and
joy
,
It
is
storied
of
Socrates
,
that
when
he
was
to
declaim
against
the
foulness
of
this
sin
of
luxury
,
that
he
covered
his
face
,
as
being
ashamed
to
express
that
in
words
,
which
men
openly
shewed
in
their
actions
;
and
it
is
worthy
our
observation
,
that
the
Spirit
of
God
in
the
pen-men
of
holy
writ
taught
them
to
speak
of
this
sin
in
covert
and
modest
termes
,
and
sometimes
by
circumlocutions
,
that
the
eares
of
the
godly
might
not
otherwise
be
offended
,
or
the
hearts
of
the
wicked
be
corrupted
:
for
as
our
first
parents
seeing
their
nakedness
were
ashamed
:
so
if
there
be
any
shame
left
in
man
after
this
sin
it
will
appear
.
S.
Paul
by
way
of
question
proves
this
when
he
saith
,
What
fruit
had
ye
of
those
things
whereof
ye
are
now
ashamed
?
There
is
fornication
among
you
,
and
such
as
(
for
shame
)
is
not
so
much
as
to
be
named
:
but
most
plainly
to
the
Philippians
,
Their
God
is
their
belly
,
and
their
glory
is
their
shame
.
But
shame
and
pain
are
not
the
only
or
the
least
evill
attendants
of
pleasure
,
but
there
are
worse
that
follow
,
as
the
loss
or
darkning
at
least
of
mans
best
facul●ies
,
his
understanding
and
reason
:
and
not
this
to
follow
alone
,
but
to
be
accompanied
with
the
worm
of
conscience
,
and
after
all
hell
fire
.
Other
sins
,
as
covetousness
,
ambition
,
lying
,
quicken
,
but
this
sin
being
gross
and
fleshly
clouds
and
stupefieth
the
understanding
;
the
Prophet
speaks
it
plainly
,
whoredome
and
wine
take
away
or
robb
man
of
his
heart
.
The
wanton
Goddess
Venus
,
bath
her
name
given
by
the
Greeks
as
being
without
an
understanding
soul
,
and
the
Philosopher
gives
the
reason
hereof
,
for
that
the
immoderate
use
of
Venery
sucks
and
drawes
away
the
purest
blood
and
the
cleerest
spirits
from
the
brain
,
wherewith
the
understanding
is
made
lively
and
quick
;
if
you
would
find
an
instance
in
holy
writ
,
look
upon
Salomon
,
who
being
a
man
made
by
God
of
the
greatest
understanding
and
wisdome
,
through
this
sin
became
in
plain
English
the
greatest
sool
,
which
most
of
his
actions
after
did
plainly
prove
.
It
is
storied
,
or
sabled
if
you
will
,
but
the
morall
will
serve
our
turn
,
that
Vlysses
his
companions
were
by
Circe
a
witch
turned
into
swine
,
in
which
condition
of
being
they
were
so
well
pleased
,
that
they
refused
to
be
changed
into
men
again
:
so
much
were
they
delighted
with
the
habit
and
custome
of
beastly
delights
;
the
thing
applyes
it self
,
and
of
this
picture
of
these
betwitched
beasts
let
the
Sodomites
be
the
motto
or
word
,
who
over
swoln
and
ready
to
break
with
this
sin
of
fleshly
uncleanness
,
are
by
the
Angel
of
God
strucken
blind
,
and
so
,
as
for
ought
we
reade
,
And
would
this
were
the
worst
:
for
in
the
admit
of
a
beastly
or
swinish
man
into
the
place
of
purity
?
A
cleanly
man
or
woman
will
not
suffer
a
durty
nasty
clown
,
much
less
a
beast
or
a
swine
to
enter
,
and
much
less
to
stye
himself
in
his
adorned
chamber
;
and
then
how
can
we
think
that
God
will
suffer
a
man
that
walks
after
the
flesh
in
the
lust
of
uncleaness
,
Paul
,
let
no
man
deceive
you
with
vain
words
,
vain
words
,
which
may
deceive
us
but
be
assured
,
saith
he
,
Notwithstanding
all
these
,
no
unclean
person
hath
,
or
can
have
,
any
inheritance
in
the
Kingdome
of
Christ
and
of
God
.
And
yet
after
all
this
I
shall
not
doubt
to
affirme
,
that
as
God
hath
graciously
breathed
into
man
a
living
soul
,
so
he
was
and
is
as
wonderfully
pleased
co
afford
him
all
good
means
for
the
preservation
of
his
life
:
and
I
conceive
no
reasonable
man
will
deny
the
use
of
honest
delight
,
pleasure
,
and
recreation
both
of
soul
and
body
to
be
numbred
among
these
.
Provided
that
these
pleasures
,
delights
,
and
recreations
,
be
lawfull
and
of
good
report
,
and
that
they
be
used
seasonably
and
with
moderation
,
without
which
conditions
syncerely
observed
,
those
pleasures
and
delights
which
are
otherwise
lawfull
,
yea
and
necessary
,
will
become
sinfull
,
and
without
the
merits
of
Christ
our
Redeemer
and
repentance
by
forsaking
them
,
can
be
no
less
then
damnable
.
CHAP.
XXXIV
.
The
love
of
women
and
of
their
beauty
hath
caused
many
evills
,
and
therefore
for
themselves
alone
they
are
not
to
be
loved
.
THe
love
of
man
to
woman
is
naturally
implanted
,
ever
since
God
made
her
an
help
meet
for
man
:
bone
of
mans
bone
and
flesh
of
his
flesh
,
as
Adam
spake
,
Therefore
,
saith
God
,
A
man
shall
leave
father
and
mother
for
her
,
Paul
they
shall
be
joyned
or
glewed
together
,
and
shall
become
one
flesh
:
Hereupon
for
a
man
to
become
a
woman-hater
,
was
among
the
heathens
as
to
be
called
a
Monster
nature
,
or
an
unnaturall
peece
of
flesh
.
And
this
love
is
inflamed
and
increased
by
the
beauty
,
comely
proportion
of
the
body
,
and
gracefull
demeanor
of
the
woman
,
which
hath
been
and
so
proved
as
a
letter
of
recoramendation
,
and
superscription
of
favour
to
man
,
and
not
only
Christians
but
heathens
have
called
this
a
divine
gift
,
as
arising
from
the
most
excellent
temper
of
the
soul
,
created
and
infused
by
God
:
and
thereupon
they
conjecture
the
internall
disposition
of
the
soul
from
the
outward
beauty
of
the
body
,
as
judging
Moses
,
David
,
Daniel
,
Rachel
,
Judith
,
Esther
,
all
spoke
in
Scripture
to
be
fair
and
godly
,
accordingly
to
be
fitted
for
great
atchievements
,
or
severall
excellent
uses
.
And
this
holds
oft
times
so
true
,
that
not
only
Poets
feigned
Ganymede
the
beautifull
to
be
the
cup-bearer
and
favorite
of
their
great
God
Jupiter
,
but
the
heathens
,
as
the
Lacedemonians
,
held
their
great
sights
like
those
of
the
Greek
Olympiads
,
in
defence
of
their
greater
esteemed
beauties
;
and
both
Greece
and
Troy
can
speak
much
to
this
,
which
lost
so
much
blood
about
the
beauty
of
one
loose
Helena
.
The
Civilians
have
gone
so
farre
in
the
esteem
of
this
beauty
,
that
they
say
if
a
man
promise
marriage
to
a
fair
woman
,
and
she
prove
deformed
before
the
contract
,
that
he
may
forsake
her
as
though
she
were
not
now
the
same
woman
,
although
only
changed
in
countenance
and
complexion
;
and
they
add
,
that
beauty
with
gracefull
proportion
and
demeanor
,
in
a
poor
man
or
woman
,
is
portion
and
estate
sufficient
to
couple
them
to
the
less
handsome
,
though
rich
.
And
this
,
with
other
private
thoughts
and
considerations
,
hath
taught
women
to
amend
that
by
filthy
art
which
hath
been
denyed
them
by
God
or
Nature
,
and
accordingly
to
bestow
much
care
and
cost
in
waters
,
plasters
,
and
paintings
,
to
cure
,
colour
and
daube
over
scurvy
faces
.
If
you
ask
me
how
this
comes
to
pass
,
that
beauty
hath
gained
such
a
powerfull
working
upon
men
and
women
;
I
confess
I
cannot
readily
say
,
whether
this
ariseth
from
some
secret
disposition
in
the
soul
,
some
temper
in
the
brain
or
eye
,
but
certain
it
is
that
the
man
who
hath
the
whole
parts
of
a
man
,
is
delighted
with
the
beauty
and
comely
composure
of
any
creature
,
but
especially
of
a
woman
,
though
but
pictured
in
lively
colours
,
but
then
much
more
if
her
beauty
and
motion
be
living
;
for
her
gracefull
moving
her
warbling
tongue
,
and
her
sparkling
eye
,
oft
times
gives
heare
,
fire
,
and
life
to
this
beauty
,
but
above
all
the
eye
.
Philosophers
searching
how
the
sight
is
made
,
whether
by
the
sending
forth
light
and
spirits
from
the
eye
,
or
by
taking
the
species
and
representations
of
the
thing
to
be
seen
into
the
eye
,
they
conclude
that
it
is
done
both
wayes
:
and
so
indeed
in
this
case
of
beauty
and
love
the
eye
is
the
witch
and
the
thing
bewitched
:
it
is
the
inlet
and
outlet
,
the
giver
and
taker
of
love
upon
beauties
score
.
In
one
word
,
it
is
as
dry
wood
to
take
fire
,
and
in
an
other
like
fire
to
set
the
wood
on
burning
.
Some
have
gone
so
far
in
the
extolling
of
beauty
as
to
call
it
the
image
of
God
,
which
is
true
of
the
souls
beauty
,
but
cannot
be
so
of
the
beauty
corporally
save
only
in
a
double
reflexed
sense
.
But
many
,
and
these
not
of
inferiour
rank
in
the
Church
of
Christ
,
have
been
of
opinion
that
the
words
in
Genesis
,
The
sons
of
God
saw
the
Daughters
of
men
that
they
were
fair
,
and
they
took
them
wives
of
all
that
they
chose
,
were
spoken
of
the
Angels
who
fell
by
the
sight
of
womans
beauty
,
and
hence
they
conclude
how
hard
the
resistance
of
this
temptation
is
,
and
teach
us
the
more
strongly
to
stand
and
labour
against
it
.
Now
although
we
cannot
say
that
by
the
sons
of
God
in
this
text
are
understood
the
created
spirits
in
heaven
,
but
the
sons
of
Seth
,
who
serving
God
are
called
his
sons
,
and
that
these
saw
and
married
the
Daughters
of
men
,
that
is
,
of
those
who
sprang
from
Cain
and
earthly
ungodly
men
:
yet
this
we
may
and
do
say
,
that
if
sight
alone
(
for
the
text
speaks
no
more
)
wrought
so
much
and
so
strongly
upon
the
sons
of
God
,
as
to
make
such
marriages
,
as
soon
after
brought
the
deluge
and
drowning
of
the
whole
world
:
Then
what
may
we
conceive
that
talking
,
walking
,
conversing
,
dancing
,
touching
and
other
dalliances
with
faire
women
may
work
with
the
cumbustible
matter
or
touchwood
of
fleshly
man
?
my
counsell
is
,
resist
the
beginning
,
shut
the
door
or
the
windowes
;
for
Death
,
enters
in
at
the
windowes
,
the
eyes
;
and
it
hath
been
the
complaint
of
thousands
,
I
had
never
sumed
had
I
not
seen
.
Thus
fell
our
first
parents
,
and
their
whole
race
have
tript
,
stumbled
,
and
fallen
in
the
like
manner
.
And
to
strengthen
thy self
against
this
temptation
,
consider
that
as
under
fair
and
sweet
flowers
you
oft
times
have
found
a
venemous
creature
,
and
under
gilded
pills
a
dram
of
poison
,
so
under
beauty
there
may
be
as
much
,
which
is
more
to
be
shunned
and
avoided
,
then
to
be
desired
and
imbraced
.
For
first
consider
that
though
as
Poets
feigned
,
fair
Narcissus
,
and
so
women
have
fallen
in
love
with
their
own
beauty
,
which
hath
cost
them
dear
,
loss
of
modesty
,
reputation
,
honesty
,
life
and
soul
,
so
it
is
of
no
worth
or
use
to
the
possessor
or
to
the
beautifull
,
but
is
as
a
picture
or
pageant
made
and
set
only
for
the
Spectator
:
so
that
if
there
be
any
reall
good
in
it
,
we
may
speak
of
it
as
of
that
good
,
for
which
all
creatures
sensate
and
insensate
were
made
,
which
was
for
others
and
not
for
themselves
.
But
when
both
man
and
woman
the
possessor
and
beholder
of
this
beauty
,
shall
consider
the
frailty
and
sodain
fading
thereof
,
he
may
as
well
fall
in
love
with
a
flower
or
shadow
,
as
with
it
;
for
as
it
is
like
a
tulip
,
which
is
of
no
use
,
but
only
for
sight
,
so
is
it
oft
times
of
as
small
a
continuance
.
So
that
we
may
speak
of
it
,
as
the
Psalmist
doth
of
mans
life
,
in
the
morning
(
about
the
age
of
sixteen
or
eighteen
yeares
)
it
is
green
,
about
noon
(
thirty
years
of
age
)
it
begins
to
wither
,
but
at
night
,
at
or
before
fifty
,
it
is
out
down
and
cast
into
the
black
smoaky
oven
,
that
some
in
pity
,
more
in
scorn
,
may
say
as
of
Jezebel
dead
,
Is
this
Jezebel
,
or
is
this
that
lately
admired
piece
of
beauty
?
And
not
only
is
the
beautifull
woman
fraile
herein
,
but
as
weak
and
frail
to
that
which
is
good
,
though
strong
and
too
strong
,
to
that
which
is
evill
;
For
the
eldest
child
of
this
fair
mother
(
beauty
)
commonly
is
pride
,
which
is
as
a
skin
blowen
up
with
self-delight
,
and
scorn
of
others
,
the
two
naturall
brats
or
attendants
of
pride
,
as
pride
is
of
beauty
.
And
yet
besides
these
fruits
of
beauty
,
there
are
others
not
a
sew
like
them
;
For
beauty
seldome
begets
the
best
housewives
,
but
makes
them
gadders
abroade
;
For
of
what
other
use
is
beauty
but
to
shew
it self
,
thereby
either
to
inamour
or
insnare
the
beholders
;
or
to
gain
some
windy
praise
of
their
shadow
of
beauty
?
faire
Dinah
will
be
gadding
,
and
though
she
say
it
is
to
visit
the
Daughters
,
it
is
to
intangle
and
to
be
taken
by
the
men
of
the
land
.
Again
we
say
,
as
by
way
of
proverb
or
common
speech
,
fair
and
foolish
,
(
or
ordinarily
,
not
so
wise
at
others
)
which
proves
natures
equity
,
that
if
she
denies
beauty
to
the
hard
favoured
,
she
makes
her
amends
with
wisdome
,
which
she
denyeth
to
the
fair
;
But
indeed
the
fair
piece
so
much
confides
in
her
beauty
,
that
she
hath
neither
time
,
wit
nor
will
,
to
study
the
beauty
of
the
minde
,
which
is
judgement
and
discretion
.
And
for
want
of
wit
or
judgement
it
often
falls
out
with
these
fair
snouts
,
that
if
they
have
not
what
they
long
for
or
desire
,
they
grow
above
others
impatient
and
impetuous
;
Rachel
must
have
children
,
else
she
will
dye
:
Herodias
will
not
be
pleased
,
no
not
with
half
a
kingdome
,
nor
any
thing
can
content
her
but
the
head
of
John
Baptist
:
nor
will
our
grandame
Eve
be
quiet
till
she
have
the
forbidden
fruit
,
though
it
be
purchast
at
no
less
rate
then
the
death
of
mankind
.
When
S.
Peter
counsels
men
to
honour
women
as
the
weaker
vessels
,
some
have
thought
that
counsell
fit
in
this
case
,
to
temper
such
proud
lust
full
women
with
good
words
and
gentle
usage
,
as
the
best
remedy
:
and
I
remember
that
when
Christ
was
plain
with
S.
Peter
saying
,
Come
behind
me
Satan
,
though
Peter
counselled
his
Master
to
be
good
to
himself
,
yet
when
Zebedees
wife
indiscreetly
would
require
the
precedency
for
her
children
above
all
the
other
Apostles
,
yet
Christ
mildly
answers
her
,
You
know
not
what
you
ask
:
and
gives
her
a
reason
for
his
refusall
,
adding
,
it
is
not
mine
to
give
;
Fooles
and
children
we
see
must
be
pleased
or
fooled
with
fair
words
,
or
else
their
haughty
beauty
will
make
them
above
others
mad
.
That
these
kind
of
women
are
inconstant
,
fickle
,
and
false
,
one
day
loving
and
another
hating
,
like
the
Chamaeleon
or
the
planet
Mercury
,
which
are
of
that
colour
or
disposition
as
is
the
plant
or
planet
with
which
they
are
in
conjunction
,
is
so
ordinary
a
theme
with
Poets
as
other
wise
men
,
that
they
have
compared
women
to
fortune
which
is
said
to
be
constant
and
certain
in
nothing
but
levity
,
and
inconstancy
.
And
if
they
be
constant
in
any
thing
else
,
it
is
in
coveting
and
ill
getting
,
that
they
may
as
vainly
spend
it
,
as
.
S.
James
saith
,
on
their
lusts
:
and
they
who
would
more
exactly
know
in
what
kind
these
lusts
are
conversant
,
let
them
read
the
Prophet
Isaiah
,
stretched
forth
,
with
the
bravery
of
their
tinkling
ornaments
about
their
feet
,
their
caules
,
their
round
tires
like
the
Moon
,
their
chains
,
bracelets
and
musters
,
the
bonets
,
head-bands
,
rings
,
changeable
suits
of
apparell
,
the
mantles
,
wimpels
,
crisping
pins
,
the
glasses
,
fine
linnen
,
hoods
and
vailes
;
and
to
these
,
as
additionalls
of
our
later
pride
S.
Peter
hath
added
the
plaiting
of
the
hair
,
wearing
gold
and
rich
apparell
,
and
hence
it
comes
that
S.
Peter
speaks
of
their
eyes
full
of
adultery
,
You
may
read
that
Asa
destroyed
the
stately
and
rich
temple
of
Belphegor
,
golden
calse
(
which
the
Isaelites
adored
)
made
out
of
the
car-rings
and
Jewels
of
the
women
,
which
though
they
loved
above
all
outward
things
of
fortune
,
yet
these
they
would
part
withall
to
please
themselves
in
Idolatry
,
lust
and
vain
delightes
;
yea
the
Prophet
tells
us
of
women
,
who
at
their
husbands
costs
give
gifts
to
their
lovers
,
and
hire
them
that
they
may
come
in
unto
them
.
I
would
I
could
truly
say
that
oft-times
in
these
womens
hearts
malice
,
envy
,
revenge
,
murder
,
were
not
lodged
,
though
the
face
pretends
and
holds
forth
,
as
many
an
house
,
the
sign
of
an
Angel
,
or
a
fair
maid
:
the
wiseman
said
,
There
is
no
wrath
above
that
of
a
woman
,
if
she
be
an
enemy
,
the
Prophet
found
it
so
,
who
fled
from
Jezebel
haz-arding
death
by
famine
,
or
wild
beasts
,
rather
then
to
fall
under
her
implacable
anger
and
mercilesse
revenge
;
and
no
lesse
did
John
Baptist
see
,
when
Herodias
would
rather
refuse
the
half
of
Herods
kingdome
in
Judea
then
not
to
be
revenged
on
the
head
of
John
Baptist
.
So
immortall
is
their
enmities
when
they
hate
,
as
their
affections
are
mortall
and
short
lived
where
they
love
:
King
Salomon
said
that
beauty
in
such
a
woman
as
this
,
is
like
gold
or
pearl
in
a
swines
snout
,
which
defiles
the
gold
and
that
which
is
precious
,
her
beauty
by
her
routing
and
wallowing
in
the
stinking
dunghils
of
uncleannesse
and
filthy
lusts
.
A
Legend
tells
us
of
a
young
child
taken
and
kept
by
an
Eremite
in
the
wildernesse
;
at
last
when
he
grew
to
be
a
young
man
,
he
saw
goodly
fair
women
,
and
asked
the
Eremite
what
they
were
;
who
told
the
youth
as
to
disswade
him
from
the
love
of
them
,
that
they
were
Devils
:
yet
so
it
was
that
not
long
after
the
Eremite
asked
the
young
man
what
pleased
him
best
of
all
that
ever
he
had
seen
,
who
readily
answered
that
those
Devils
which
he
lately
saw
,
delighted
him
most
.
That
women
known
to
be
little
better
then
Devils
,
or
their
Imps
,
have
thus
overtaken
men
is
not
to
be
denyed
or
doubted
,
and
can
any
man
conceive
that
the
man
who
hath
brains
in
his
head
,
or
an
heart
in
his
bosome
,
can
be
so
mad
or
destitute
of
all
grace
and
understanding
as
to
set
his
love
or
affection
on
such
a
Saint-like
Devill
?
Which
that
they
may
not
do
,
let
me
tell
them
,
that
as
there
hath
been
virtuous
good
women
,
such
as
Sarah
,
Rebecca
,
the
widow
of
Sarepta
and
the
old
poor
woman
that
cast
in
the
mite
to
the
treasury
,
Mary
Magdalen
,
Dorcas
,
with
many
others
in
the
new
Testament
,
so
there
have
been
and
are
with
us
,
Daughters
of
Sarah
,
as
S.
Peter
calls
them
,
and
such
as
are
not
taken
with
the
outward
adorning
,
in
plaiting
hair
,
naked
breasts
and
necks
,
gold
and
silken
clothes
,
but
in
the
inward
dresse
of
a
quiet
and
meek
spirit
,
and
these
,
these
love
in
Gods
name
,
but
of
the
other
beware
,
and
as
we
say
(
look
before
you
leap
)
for
a
woman
,
if
good
,
deserves
the
love
of
all
:
if
ill
,
of
all
creatures
she
is
most
dangerous
and
oft-times
worse
then
the
Devill
.
Sichem
,
Delilah
Samson
,
Bathsheba
David
,
and
millions
more
have
done
the
like
;
for
the
eyes
of
such
women
are
like
burning
lamps
or
coales
of
fire
to
kindle
,
What
the
world
could
not
do
to
Salomon
the
wise
,
a
woman
did
,
and
what
the
Devill
could
not
by
himself
do
to
Adam
,
he
did
it
by
a
woman
.
A
Lady
desiring
a
religious
man
to
think
on
her
in
his
prayers
he
flatly
answered
that
he
did
not
at
all
desire
to
think
on
her
;
for
,
saith
he
,
if
Christ
would
not
that
May
Magdalen
should
touch
him
,
because
as
himself
speaks
he
was
not
yet
ascended
into
heaven
,
then
sure
the
thought
of
a
woman
co
me
frail
man
may
prove
a
temptation
to
sin
.
I
find
a
wicked
woman
to
be
more
bitter
then
death
,
and
the
wise
man
saith
,
Give
me
any
wickednesse
but
that
of
a
woman
,
and
again
,
Better
is
the
wickednesse
of
a
man
thon
a
courteous
woman
,
for
saith
he
,
as
from
the
cloth
comes
the
moth
,
so
from
a
woman
ariseth
wickednesse
,
and
hereupon
he
counsels
man
in
the
same
place
,
Sit
not
in
the
midst
of
women
,
The
first
part
of
this
counsell
was
practised
by
Joseph
,
who
when
his
Mistres
cast
her
eye
upon
him
saying
,
Lie
with
me
,
he
cast
his
eye
off
her
,
and
left
his
garment
with
her
,
in
stead
of
himself
:
and
the
later
part
was
the
act
of
holy
Job
,
I
am
wedded
to
a
woman
,
therefore
I
cannot
come
.
I
shall
end
all
in
a
word
,
favour
and
beauty
are
deceitfull
,
deceitful
in
the
highest
degree
,
Israel
,
Destruction
is
from
thy self
:
CHAP.
XXXV
.
The
immoderate
love
of
eating
or
drinking
.
THis
Chapter
leads
us
from
the
Chamber
to
the
Close-stool
,
or
from
the
beauty
of
women
to
the
beastlinesse
of
men
,
who
like
beasts
tied
to
the
manger
put
their
most
delight
in
pampering
the
flesh
,
of
which
foul
sin
I
shall
need
to
speak
no
more
then
what
S.
Paul
hath
said
,
Their
God
is
their
belly
,
their
glory
is
their
shame
,
they
are
the
enemies
of
the
crosse
of
Christ
,
and
their
end
is
destruction
,
in
which
words
you
may
discover
the
nature
,
their
belly
is
their
God
,
and
to
this
as
the
Heathens
did
,
so
do
they
sacrifice
as
to
their
God
,
which
they
onely
worship
,
with
whom
their
temple
is
their
parlour
,
their
altar
is
their
table
,
the
Priests
are
the
cooks
and
butlers
,
their
sacrifice
the
daintiest
of
meats
,
and
the
richest
wines
,
and
all
these
are
offered
up
with
incense
oft-times
,
musick
,
dancing
and
the
like
,
as
in
the
sacrifice
to
the
Calfe
God
,
And
such
as
the
sacrifice
and
the
God
is
,
such
we
shall
find
the
effect
and
end
of
all
to
be
,
and
these
are
such
as
S.
Paul
speaks
of
,
shame
and
destruction
;
for
these
gluttons
and
riotous
persons
glory
in
their
feeding
and
feasting
,
as
the
heathens
did
in
their
sacrificing
,
but
saith
the
Apostle
,
their
glory
is
,
wholly
is
,
or
is
built
and
setled
alone
in
shame
;
and
in
this
shamefull
act
they
become
the
enemies
of
Christs-crosse
,
which
crosse
is
an
enemy
to
this
excesse
,
and
their
justly
deserved
end
is
destruction
,
which
S.
Paul
could
not
rehearse
but
with
weeping
:
and
I
must
desire
you
to
remember
that
whereas
S.
Paul
is
never
found
weeping
in
the
setting
down
the
quality
,
effects
or
end
of
any
other
sin
,
yet
this
alone
as
the
most
deplorable
and
most
to
be
lamented
of
all
sins
he
tells
it
even
weeping
.
And
how
could
the
blessed
Apostle
do
lesse
,
considering
that
it
besots
a
man
and
deprives
him
of
that
which
makes
him
a
man
,
and
is
called
the
candle
of
God
?
I
need
not
to
prove
the
first
,
that
excess
in
eating
and
drinking
clouds
and
besots
the
brain
and
understanding
;
for
what
the
fume
and
stench
of
meats
and
wines
doth
to
a
parlour
which
stands
with
open
chinks
and
crevises
over
a
wine-cellar
or
kitchen
,
the
like
doth
the
vapours
arising
from
the
stomach
to
the
head
,
and
much
more
,
seeing
that
the
passages
from
the
stomach
to
the
brain
are
more
open
and
neerer
then
those
of
the
kitchen
to
any
other
place
.
But
I
shall
not
need
to
illustrate
that
by
similes
,
which
the
holy
writ
doth
most
plainly
prove
,
for
so
the
Prophet
speaks
,
wine
robs
the
heart
of
man
;
and
the
Prophet
Jeremiah
having
denounced
a
woe
to
the
drunkards
,
they
have
no
knowledge
,
or
they
are
bereft
of
that
they
had
,
and
in
the
same
chapter
,
the
same
Prophet
calls
this
excessive
drinking
the
cup
of
trembling
,
and
such
as
makes
the
man
lye
at
the
head
of
the
streets
as
a
bull
(
intangled
)
in
a
net
.
The
Apostle
S.
Paul
saith
he
keept
under
his
body
by
temperance
and
abstinence
,
lest
he
became
,
our
translation
saith
a
reprobate
,
which
word
reprobate
hath
the
like
sense
here
,
which
it
hath
in
another
of
his
Epistles
where
it
is
called
a
reprobate
mind
,
that
he
who
eates
and
drinks
moderately
hath
his
wits
with
him
,
they
shall
drink
and
be
moved
and
be
mad
.
Wine
in
former
times
in
this
as
other
nothern
Countryes
,
was
sold
only
in
Apothecaries
shops
,
and
was
drunk
in
small
quantity
to
recover
health
,
but
now
being
sold
and
drunk
in
large
measures
to
the
decay
of
our
health
and
estate
,
I
could
wish
that
the
Vintners
tavern
might
stand
next
to
the
house
of
mad-men
,
that
thereby
the
Drunkard
might
either
reel
or
be
carried
to
his
cure
;
for
not
only
Poets
but
Philosophers
called
Drunkenness
no
less
then
madness
.
And
such
a
madness
it
is
that
makes
a
man
forget
him self
,
in
his
two
most
desirable
things
,
in
his
health
and
life
,
which
two
while
he
is
in
his
wits
he
most
highly
esteems
.
Physitians
not
only
declaim
against
excess
in
eating
,
and
drinking
,
as
an
enemy
to
health
,
but
profess
and
maintain
,
that
a
simple
uncompounded
or
a
spare
diet
,
most
conduceth
to
the
maintenance
thereof
.
For
that
heat
which
will
boyle
or
concoct
a
rabbet
or
pullet
,
will
not
do
the
like
to
beef
,
mutton
,
capon
,
pye
,
custard
,
and
other
compounded
meats
made
by
the
sawcy
Cook
:
but
much
of
these
must
lye
raw
on
the
stomach
,
and
the
crudities
corrupted
and
putrefied
must
necessarily
turn
to
humours
destructive
to
health
;
sound
sleep
cometh
of
moderate
eating
,
but
watching
,
choler
,
paines
in
the
belly
are
with
an
insatiate
man
,
and
the
same
writer
saith
expresly
,
Excess
diminisheth
health
and
makes
wounds
,
and
if
you
will
heare
it
rather
in
the
Prophets
words
,
Drink
and
be
drunk
,
and
spue
and
rise
no
more
.
S.
Paul
knowing
the
manifold
mischieses
arising
from
excess
in
meat
and
drink
,
useth
a
remedy
which
is
worthily
to
be
followed
by
all
wise
and
good
men
,
I
keep
under
,
or
more
properly
as
the
word
imports
,
I
make
my
body
as
my
slave
,
and
I
bringit
into
subjection
;
that
is
,
as
though
by
cudgelling
,
and
beating
my
dog
,
I
make
him
lye
down
when
I
bid
him
,
and
run
and
go
and
do
as
I
command
him
;
which
otherwise
my
body
would
not
do
,
but
as
an
over-fed
colt
or
pampered
jade
,
it
would
kick
against
the
feeder
,
and
cast
down
and
trample
upon
the
rider
.
The
body
we
must
remember
is
a
good
servant
to
the
soul
,
thus
kept
under
and
brought
into
subjection
,
as
S.
Paul
dealt
with
his
body
,
but
it
is
a
most
refractary
and
impetuous
Master
if
by
custome
it
get
the
dominion
.
A
wife
,
an
host
of
an
Inn
or
Tavern
,
and
a
Civet-cat
have
some
resemblance
in
this
,
that
the
wife
if
over
cockered
and
too
full
fed
is
likely
to
fool
or
cuckold
her
husband
;
the
host
if
you
ever
give
him
his
asking
,
and
not
sometime
find
fault
and
rebuke
him
,
will
grow
careless
and
use
you
ill
;
and
the
Cat
unless
beaten
will
yeeld
no
musk
:
the
application
is
easie
and
obvious
to
any
understanding
,
that
the
body
will
do
the
like
,
if
over
fed
and
not
kept
under
.
And
as
it
doth
in
the
point
of
health
,
so
of
life
it self
,
for
this
life
depends
necessarily
on
that
health
,
a
ship
over-laden
with
merchandise
,
or
which
hath
taken
in
too
much
water
,
will
soon
sink
,
it
fares
alike
with
mans
body
;
for
as
feavers
and
other
diseases
are
generally
cured
by
fasting
,
so
they
are
increased
and
death
followes
upon
fulness
.
It
is
storied
of
a
kind
of
Viper
that
comes
not
forth
of
the
womb
but
by
eating
out
the
damms
belly
:
so
that
belly
which
seems
to
give
the
body
life
,
often
takes
away
life
from
the
body
.
The
wise
man
hath
said
it
,
Wine
hath
destroyed
many
,
and
the
Prophet
likewise
,
for
thy
drunkenness
desolation
and
destruction
are
come
upon
thee
:
If
thou
be
a
man
given
to
thy
appetite
,
put
a
knife
to
thy
throate
,
and
be
not
desirous
of
dainties
,
for
they
are
deceitfull
;
and
so
deceitfull
they
are
,
that
unless
thou
put
thy
knife
to
thy
throate
,
as
affrighting
thy
throate
from
swallowing
too
much
,
they
will
prove
as
a
knife
to
cut
thy
throat
and
destroy
thy
life
.
And
not
it
alone
,
but
thy
good
name
and
honour
;
S.
Paul
comparing
mans
life
to
a
race
or
fighting
saith
,
every
man
that
striveth
for
the
mastery
and
the
crown
,
is
temperate
in
all
things
,
where
as
temperance
gains
,
so
excess
loseth
this
crown
.
S.
Paul
in
the
place
before
mentioned
speaks
it
plainly
,
their
glory
is
in
their
shame
.
See
Noah
drunk
and
uncovered
,
Lot
drunk
and
lying
with
his
daughters
,
and
in
them
see
the
shame
of
this
sin
.
And
when
you
heare
the
rich
Glutton
in
the
Gospel
say
,
Soul
eate
,
drink
,
take
thy
rest
and
be
merry
,
can
you
conceive
it
to
be
the
speech
of
any
but
a
beast
like
man
?
and
accordingly
the
Prophet
comparing
the
earth
to
a
drunkard
,
calls
it
a
field
of
beasts
.
eate
as
it
becometh
a
man
,
and
leave
off
for
manners
sake
,
and
devour
not
lest
thou
offend
,
and
in
the
same
chapter
he
addeth
,
Wine
moderately
drunk
makes
the
heart
glad
;
but
immoderately
taken
makes
bitterness
of
the
mind
,
with
brawling
,
quarrelling
and
rage
.
S.
Paul
couples
the
drunkard
and
the
rayler
,
and
in
another
Epistle
the
murderer
and
the
drunkard
:
and
King
Salomon
saith
,
The
Glutton
and
the
drunkard
shall
come
to
poverty
;
and
after
poverty
,
rayling
,
quarrelling
,
rage
,
and
murder
,
what
can
follow
less
then
shame
and
dishonour
?
The
old
Testament
mentions
little
more
then
bread
in
the
feasts
,
so
called
,
of
the
Patriarchs
and
Godly
men
:
and
as
Christ
never
invited
or
entertained
any
with
more
then
bread
and
fish
,
so
he
taught
us
to
pray
for
all
under
bread
:
in
all
which
feasts
as
we
read
nothing
of
costly
and
daynty
sauces
,
so
neither
of
pies
,
tarts
,
second
courses
;
and
in
all
the
Gospel
we
read
but
of
one
that
fared
sumptuously
every
day
;
and
if
we
remember
his
end
,
I
think
we
should
not
desire
to
inherit
his
glory
.
Excess
in
meats
and
drinks
robbs
us
of
our
wits
,
health
,
life
,
good
name
,
and
would
it
could
stay
there
and
not
deprive
us
of
our
joy
in
heaven
,
but
we
find
that
Eve
lost
paradise
for
an
apple
,
that
Esau
sold
his
birth-right
for
pottage
,
and
Rachel
was
content
to
part
with
her
husband
for
mandrakes
:
the
souls
husband
is
Christ
,
his
birth
right
and
paradise
of
joyes
is
heaven
,
and
what
mandrakes
,
pottage
,
and
an
apple
,
did
to
Rachel
,
Esau
,
and
Eve
,
gluttony
and
drunkenness
must
and
will
do
the
like
and
more
to
the
soul
of
man
.
It
is
storied
by
three
penmen
of
God
,
that
God
was
sore
displeased
and
angry
with
them
,
and
had
not
Moses
earnestly
interceded
,
the
Lord
in
his
wrath
●ad
utterly
destroyed
them
.
Holy
Job
therefore
,
when
the
days
of
his
childrens
feasting
were
over
,
rose
early
and
speedily
sacrificed
unto
the
Lord
;
for
he
said
,
It
may
be
my
sons
have
sinned
,
(
in
this
their
jollity
and
feasting
,
which
is
seldome
without
sin
:
)
the
wise
man
counsells
well
,
Let
not
the
greediness
of
the
belly
,
nor
lust
of
the
flesh
take
hold
of
me
:
and
give
me
not
over
to
an
impudent
minde
;
an
impudent
minde
follows
lust
of
the
flesh
,
as
the
lust
of
the
flesh
doth
the
greediness
of
the
belly
,
but
after
these
three
follows
the
anger
and
wrath
of
the
Lord
,
for
so
the
Prophets
have
termed
the
cup
of
wine
the
cup
of
the
Lords
fury
,
Let
us
therefore
walk
honestly
or
decently
,
not
in
rioting
and
drunkenness
,
saith
S.
Paul
;
nor
be
ye
deceived
,
saith
he
,
for
drunkard
(
and
riotous
persons
)
shall
not
inherit
the
Kingdome
of
God
.
What
I
have
here
spoken
I
desire
may
not
be
so
taken
,
as
that
I
speak
against
all
great
solemn
meetings
or
feasts
;
for
as
fasts
,
so
feasts
have
been
for
good
ends
and
used
under
the
Law
.
There
were
three
great
publick
feasts
yearly
to
be
observed
by
all
Gods
people
,
the
Passeover
,
the
feast
of
Tabernacles
,
and
of
Harvest
.
And
these
were
appointed
and
commanded
by
God
himself
;
and
besides
these
there
were
publick
feasts
ordained
by
man
,
as
that
instituted
by
Mordecai
yearly
to
be
kept
,
Encaenia
,
the
renovation
or
dedication
of
the
Temple
,
instituted
by
the
Maccabees
after
the
prophanation
thereof
by
Antiochus
Epiphanes
,
And
besides
these
yet
we
read
in
holy
writ
,
of
Private
feasts
allowed
and
no
way
to
be
reproved
,
But
as
fasts
have
been
instituted
on
ill
grounds
,
and
have
been
kept
to
as
ill
or
worse
ends
,
so
have
feasts
had
the
like
fate
;
of
such
fasts
the
Prophet
speaks
to
the
Jews
,
Ye
fast
(
saith
he
)
(
and
I
would
Christians
had
not
imitated
them
herein
)
to
strife
and
debate
(
and
not
for
peace
)
to
exact
and
oppresse
(
and
not
to
relieve
and
do
justice
)
to
smite
and
to
shed
bloud
(
not
to
save
and
restore
:
)
and
such
was
that
fast
practised
by
Jezebel
where
a
fast
was
proclaimed
,
And
as
fasts
,
so
feasts
have
been
alike
instituted
and
practised
,
the
Calfe-feast
to
eat
,
drink
and
play
,
And
yet
in
these
feasts
of
thanksgiving
they
would
entitle
God
to
be
the
authour
of
their
Regicide
and
bloudshed
,
but
hear
what
the
Prophet
speaks
of
these
feasts
and
such
feasters
and
thanks-givers
,
where
the
prayers
and
sacrifices
thus
offered
one
Prophet
calls
the
dung
of
their
feasts
,
I
hate
and
despise
your
feast-days
,
and
therefore
saith
the
Preacher
,
It
is
better
to
go
to
the
house
of
mourning
then
to
the
house
of
(
such
)
feasting
,
Joel
,
Weep
ye
drunkards
and
howle
ye
drinkers
of
wine
,
for
the
Lord
hath
spoken
by
the
Prophet
Amos
,
I
will
turn
your
feasts
into
mourning
and
your
songs
,
(
of
triumph
and
victory
)
into
lamentation
,
and
I
will
make
it
as
the
mourning
for
an
only
son
,
and
the
end
thereof
as
a
bitter
day
.
CHAP.
XXXVI
.
The
immoderate
love
of
Apparell
.
THe
clothing
or
apparelling
the
body
hath
three
lawfull
and
justifiable
uses
or
ends
,
1.
to
cover
the
shame
of
our
nakednesse
;
2.
to
defend
us
from
the
weather
;
3.
to
distinguish
persons
in
their
severall
rankes
and
qualities
.
And
of
this
last
there
can
be
no
doubt
,
considering
that
our
Saviour
tells
us
that
they
who
are
gorgeously
apparelled
are
in
Kings
houses
:
the
man
in
authority
is
in
goodly
apparell
,
in
vile
rayment
:
and
that
neither
of
these
is
spoken
by
way
of
reproof
simply
to
either
.
But
what
is
said
in
an
other
case
,
is
true
here
,
what
ever
is
more
(
then
for
these
three
uses
)
is
of
sin
,
1.
from
the
vanity
of
the
mind
,
and
such
might
that
be
in
the
rich
man
clothed
in
purple
and
fine
linen
,
being
arayed
in
royall
apparell
:
To
these
though
men
(
as
more
effeminate
then
formerly
)
are
become
too
subject
,
yet
not
so
much
as
women
,
whose
dispositions
being
more
inconstant
and
mutable
then
mens
,
so
they
shew
it
in
their
apparell
and
dressings
,
who
change
oftner
then
the
Moon
,
and
are
become
like
the
spotted
beast
,
the
Panther
,
and
as
the
Chameleon
or
Serpent
which
changeth
according
as
her
mode
serves
,
of
being
pleased
or
displeased
,
or
according
to
that
colour
or
appearance
which
she
last
looked
on
:
and
this
if
it
proceed
not
ever
from
lust
and
pride
(
which
may
be
justly
suspected
in
the
most
)
yet
undoubtedly
it
cannot
proceed
from
lesse
then
a
vain
mind
,
that
is
,
from
a
soul
which
is
like
a
vessel
empty
of
any
good
liquor
,
and
therefore
fills
it self
with
windy
matter
,
such
as
are
fancy
,
humour
,
and
delight
in
toyish
garish
,
indeed
in
ridiculous
habits
and
apparell
.
And
though
the
man
in
the
Gospel
be
not
in
in
this
kind
so
much
for
the
fashion
(
which
is
the
folly
of
our
times
)
as
for
the
stuffe
,
in
thy
garments
and
rich
apparell
,
is
found
the
bloud
of
the
poor
innocents
.
I
could
wish
that
we
(
except
the
French
)
were
not
by
all
nations
laughed
at
and
scorned
,
as
the
apes
of
all
other
parts
of
the
world
,
imitating
what
ever
is
most
phantasticall
,
absurd
and
scornfull
in
them
all
.
So
that
when
the
people
of
other
countreys
are
for
the
most
part
portrayed
in
their
antient
native
habits
,
the
English
man
is
set
forth
naked
with
a
peece
of
stufte
in
the
one
hand
and
a
pair
of
sheers
in
the
other
as
ever
to
be
new
shaping
or
fashioning
his
apparell
.
I
shall
not
need
to
speak
more
of
womens
vanity
herein
,
then
to
use
the
words
of
Salomon
,
saying
,
Vanity
of
vanities
,
vanity
of
vanities
,
all
is
vanity
;
for
who
sees
not
women
vailed
like
Tamar
,
when
she
purposed
to
intice
Judah
?
or
who
sees
them
not
wearing
more
spots
on
their
faces
then
the
Panther
hath
on
his
tail
,
wooing
lustfull
youth
with
their
prostituted
naked
shoulders
and
out-thrust
breasts
?
yea
and
as
S.
Paul
saith
,
on
their
uncomely
parts
,
more
abundant
comelines
,
of
laces
and
the
like
,
are
bestowed
.
But
if
to
these
you
shall
adde
what
the
Prophet
speaks
,
of
their
stretched
forth
necks
wanton
eyes
,
mincing
as
they
walk
,
discovering
their
naked
parts
,
the
bravery
of
their
ornaments
,
their
networks
and
tires
like
the
Moon
,
their
chaines
,
bracelets
,
spangled
dresses
,
the
ornaments
of
the
legs
,
the
rings
,
ear-rings
,
changeable
suits
of
apparell
,
the
wimples
,
and
the
crispin
pins
,
the
glasses
,
fine
linen
,
the
hoods
and
the
vailes
,
can
you
then
say
lesse
then
with
Salomon
,
vanity
of
vanities
,
all
is
vanity
,
or
as
S.
Paul
spake
upon
an
other
occasion
,
their
glory
is
their
shame
,
if
such
women
were
not
already
past
all
shame
?
But
many
say
,
our
estates
will
bear
the
expence
of
our
apparell
,
and
in
it
we
spend
nothing
but
our
own
.
And
to
this
I
may
answer
,
that
the
sin
lyes
not
so
much
in
the
expence
of
your
money
,
(
although
part
of
this
might
and
should
rather
have
been
given
to
the
poor
and
needy
)
as
in
the
excess
of
apparell
.
2.
But
may
you
not
as
well
say
,
I
may
play
the
Glutton
and
the
Drunkard
,
for
in
them
I
spend
but
mine
own
,
and
my
estate
will
bear
it
;
yet
gluttony
and
drunkenness
you
know
are
forbidden
as
sins
.
3
But
might
not
those
Jews
whose
excess
in
apparell
the
Prophet
Isaiah
taxed
,
and
the
Christians
which
S.
Paul
and
S.
Peter
reprehend
,
might
not
they
have
given
the
like
answer
as
you
do
,
and
can
you
think
that
this
could
have
stood
for
good
;
as
though
you
may
sin
,
so
it
be
not
at
an
others
charge
but
your
own
?
And
yet
I
have
heard
others
say
,
May
we
not
use
those
creatures
as
gold
,
silk
,
and
the
like
which
God
hath
given
us
?
True
,
use
them
you
may
,
for
necessity
and
honest
ornament
,
but
not
abuse
them
to
excess
and
superfluity
.
2.
God
gives
us
fire
and
iron
,
but
not
to
burn
or
kill
our selves
or
our
neighbours
and
he
gives
us
tongues
,
but
to
praise
him
,
and
not
to
blaspheme
.
3
That
God
who
gave
us
those
creatures
of
wool
,
gold
,
silk
,
gave
them
not
made
into
colours
,
laces
,
and
such
or
such
fashions
,
this
is
the
wit
and
often
the
wicked
inventions
of
men
.
4
David
when
King
Saul
was
slain
,
But
you
see
that
all
or
the
most
follow
these
,
fashions
,
and
why
not
I
?
all
sin
,
saith
the
Apostle
;
and
will
you
thence
infer
,
and
why
not
I
?
and
the
most
go
to
hell
,
so
saith
our
Saviour
,
and
will
you
then
say
,
and
why
not
I
?
Gods
Spirit
hath
told
us
that
we
must
not
follow
the
multitude
to
do
evill
,
for
the
evill
of
punishment
will
follow
the
evill
act
,
and
I
verily
beleeve
that
Epidemicall
or
nationall
sin
in
apparell
,
in
part
hath
caused
this
nationall
punishment
of
the
sword
,
which
as
the
sin
growes
while
the
sword
devours
;
so
the
sword
will
devour
till
we
destroy
this
sin
.
2.
For
did
we
no●
promise
to
God
in
our
baptisme
,
to
forsake
not
only
the
Devil
but
also
the
vain
pompes
and
delights
of
the
world
?
and
is
not
the
excess
in
apparell
and
dressing
our
bodies
,
to
be
reckoned
among
them
?
3.
But
if
you
will
be
followers
,
why
not
to
follow
Sarah
,
and
godly
women
whom
S.
Paul
and
S.
Peter
commend
unto
us
,
and
to
be
imitated
rather
then
to
tread
in
the
steps
of
Tamar
the
harlot
,
or
the
strumpet
in
the
Proverbs
?
4.
Read
and
consider
what
Esther
speaks
,
and
did
when
she
resorted
to
the
Lord
God
to
put
up
her
prayers
to
him
;
and
to
receive
his
gratious
answer
;
where
you
shall
find
that
she
did
not
then
as
our
women
now
do
,
deck
or
trim
her self
as
though
she
were
going
to
the
King
or
to
allure
him
,
but
the
text
saith
when
she
resorted
unto
the
Lord
,
she
put
away
her
glorious
apparell
,
and
put
on
the
garments
of
anguish
and
mourning
,
and
in
stead
of
pretious
ornaments
,
she
covered
her
bead
with
ashes
(
a
sign
of
humiliation
with
the
Jews
)
and
she
humbled
(
not
prided
or
trimmed
)
her self
greatly
;
and
thus
attired
,
the
text
saith
she
began
to
pray
unto
the
Lord
God
,
and
toward
he
close
of
her
prayer
she
saith
.
Thou
knowest
ô
Lord
that
I
abhor
the
sign
of
my
high
estate
or
pride
as
a
menstruous
ragg
.
And
this
was
a
woman
whom
God
raised
and
used
as
an
instrumentall
means
of
the
Jews
deliverance
,
from
their
utter
destruction
intended
them
by
that
blood-sucking
Haman
the
Agagite
.
But
may
some
say
,
If
this
be
a
sin
,
how
comes
it
to
pass
that
it
is
become
so
generall
and
common
?
this
comes
to
pass
,
1
because
the
sensitive
part
or
soul
in
man
hath
got
the
mastery
over
his
reasonable
part.
2
Because
we
look
not
up
,
and
set
our
affections
on
heaven
as
we
ought
,
but
we
mind
most
the
vanities
below
.
3.
We
living
betwixt
heaven
and
hell
,
draw
most
to
that
which
is
neerest
us
,
which
is
not
heaven
but
hell
.
4
A
strumpet
told
Socrates
that
she
drew
more
after
her
,
with
her
apparell
and
wantonness
,
then
he
did
with
his
wise
precepts
and
eloquence
:
to
which
Socrates
as
granting
the
thing
and
giving
a
reason
for
it
,
saith
,
Thou
leadest
them
down
the
hill
,
and
the
descent
is
easie
to
sin
and
hell
,
but
I
draw
them
up
,
and
this
is
hard
and
therefore
few
follow
me
.
And
a
5th
reason
is
because
we
put
the
day
of
account
and
the
evil
day
of
death
and
judgement
far
from
us
:
and
this
may
be
the
cause
why
the
younger
sort
are
more
addicted
to
this
sinfull
vanity
then
the
Elder
,
(
although
many
old
ones
offend
herein
,
the
days
are
prolonged
,
and
the
times
are
,
far
off
:
and
such
or
worse
(
though
Christians
)
S.
Peter
had
to
do
with
,
who
scoffingly
said
,
Where
is
the
promise
of
Christs
comming
to
judgement
?
for
all
things
continue
as
they
were
from
the
beginning
.
There
shall
none
of
my
words
be
prolonged
any
more
:
and
so
S.
Peter
doth
answer
these
,
Know
that
the
day
of
the
Lord
will
come
as
a
theef
in
the
night
,
therefore
what
manner
of
persons
,
saith
he
,
ought
ye
to
be
in
all
holy
conversation
looking
for
,
and
hasting
unto
the
comming
of
the
day
of
God
?
And
yet
think
not
that
all
will
be
well
with
you
till
then
,
remember
that
when
the
Israelites
had
dedicated
their
jewels
to
the
dressing
up
their
calf
god
,
in
stead
of
sweets
there
shall
be
a
stink
,
in
stead
of
well-set
hair
baldness
,
and
burning
in
stead
of
beauty
.
But
if
all
this
seems
but
spoken
in
a
parable
,
then
hear
God
by
his
Prophet
speaking
plain
and
home
.
I
will
visit
and
punish
all
such
(
none
excepted
)
as
are
clothed
with
strange
apparell
:
and
I
think
none
can
be
so
frontless
,
as
to
deny
that
our
land
yearly
is
full
of
new
and
strange
apparell
,
and
that
worn
mostly
by
such
as
the
Prophet
speaks
of
.
They
are
idols
not
men
or
women
,
which
are
covered
with
gold
and
silver
,
for
there
is
no
breath
of
life
in
them
,
or
there
is
not
that
life
in
the
soul
which
God
breathed
into
them
,
for
they
are
,
as
Christ
compared
the
Pharisees
,
then
rottenness
,
diseases
and
filthyness
.
Not
withstanding
all
this
the
Preacher
now
may
say
as
the
others
did
.
There
is
an
evill
and
an
error
which
I
have
seen
,
which
proceedeth
from
the
Rulers
:
folly
is
set
in
great
height
,
and
I
have
seen
servants
upon
horses
:
ruling
and
reigning
over
Princes
,
while
the
Princes
(
meanly
attired
)
walk
as
servants
upon
the
earth
.
This
the
Preacher
hath
seen
,
and
he
calls
it
both
an
error
and
an
evill
;
and
is
it
not
an
error
and
an
evill
,
to
see
trades-mens
wives
decked
and
mincing
like
the
women
in
the
Prophet
Isaiah
,
Queen
Esther
?
Lay
the
words
to
heart
which
the
Lord
God
hath
spoken
by
his
Prophet
,
and
in
anger
I
will
visit
and
punish
all
such
as
are
clothed
with
strange
apparell
.
CHAP.
XXXVII
.
Of
Favourites
to
Princes
and
People
,
and
of
Generals
and
Conquerors
in
war
.
MAny
towring
and
ambitious
Spirits
have
made
it
the
end
of
their
study
and
endeavour
to
become
the
favourites
of
Princes
,
or
People
in
authority
,
or
to
be
Generals
and
Conquerors
in
war
,
that
thereby
they
might
attain
to
power
,
honour
,
and
wealth
,
though
the
success
hath
seldome
answered
their
expectations
,
but
have
been
rewarded
according
to
their
just
merit
,
with
,
dishonouoable
and
shamefull
ends
.
In
holy
writ
we
read
but
of
two
eminent
favourites
,
Joseph
in
AEgypt
,
and
Haman
in
Persia
;
of
whom
we
find
that
as
the
first
came
to
that
height
by
his
piety
to
God
,
fidelity
to
the
Prince
,
and
an
honest
care
for
the
publick
,
so
he
continued
that
place
of
trust
,
and
honour
to
his
dying
day
,
which
was
for
eighty
years
;
and
as
his
death
was
lamented
generally
by
all
,
so
he
was
as
honorably
interred
:
whereas
Haman
through
his
power
and
greatness
of
favour
growing
proud
,
bloody
and
destructive
,
climbs
the
gallows
which
he
had
prepared
for
innocent
Mordecai
.
In
the
first
time
of
the
Roman
Emperors
,
few
were
there
of
them
but
had
their
favourites
,
who
they
for
the
most
part
gained
their
places
by
ill
means
,
and
held
them
by
worse
,
as
by
injustice
,
rapine
and
blood
,
so
few
of
them
but
came
to
ends
well
suiting
with
their
rise
and
actions
.
Seiavus
favourite
to
Tiberius
,
declared
by
that
Emperor
his
collegue
and
companion
of
his
labours
;
yet
at
length
the
day
came
,
wherein
the
rising
Sun
saw
him
the
second
in
the
Empire
,
and
before
its
setting
dragd
by
a
hook
through
the
streets
of
Rome
,
and
thrown
from
the
Gemonies
into
Tibur
,
his
only
child
ravisht
by
the
hangman
and
killd
,
his
adored
statua
made
vessels
for
the
basest
use
,
his
friendship
esteemed
an
honour
and
a
crime
,
and
his
fortune
both
a
blessing
and
a
curse
.
Norcissus
the
favourite
of
Claudius
slain
at
the
instance
of
Agrippina
,
Tigellius
favourite
to
Nero
,
Asiaticus
to
Vitellius
,
and
Cleander
to
Commodus
:
each
had
their
shamefull
and
ignominious
ends
.
The
corollary
from
this
consideration
of
favorites
,
shall
be
that
of
King
David
,
Put
not
your
trust
in
Princes
,
nor
in
the
son
of
man
,
for
it
is
better
,
to
trust
in
the
Lord
,
then
to
put
any
confidence
in
man
,
or
in
Princes
:
and
a
reason
of
this
again
he
gives
when
he
saith
,
he
powreth
contempt
upon
Princes
,
yea
more
,
He
cutteth
off
the
spirits
of
Princes
:
and
will
bind
their
Kings
with
chaines
:
and
their
nobles
with
fetters
of
iron
,
to
execute
upon
them
judgement
.
And
whether
Generalls
and
Conquerours
have
proved
more
happy
then
favorites
,
see
in
Abner
Generall
to
King
Saul
,
Amasa
to
Absalom
,
and
Joab
to
King
David
,
of
which
three
not
one
came
to
his
end
in
peace
,
but
had
their
bloud
of
war
shed
in
the
time
of
peace
.
Might
I
not
adde
to
these
in
holy
writ
the
ends
of
Abimelech
and
Olophernes
,
the
former
of
which
was
brained
by
a
stone
cast
on
him
by
a
certain
unknown
woman
,
and
the
latter
had
his
head
cut
off
by
a
widow
.
So
like
is
victory
and
conquest
to
a
game
at
cards
,
where
that
which
is
now
turned
trumpe
,
is
at
the
next
dealing
cast
to
the
lowest
of
all
,
or
is
discarded
as
of
no
use
.
Generals
and
Conquerors
remember
this
,
when
that
aire
which
should
be
above
is
thrust
into
the
earth
,
it
casts
the
earth
into
a
quaking
and
trembling
ague
,
but
when
earthly
vapours
ascend
into
the
place
of
the
aire
above
it
begets
some
fiery
meteor
or
a
combustion
.
It
is
fabled
that
when
Perseus
went
out
to
fight
with
Medusa
,
his
cause
being
just
,
and
hers
wicked
,
each
of
the
Gods
assisted
and
furnisht
him
with
armes
and
weapons
,
whereby
he
became
the
conqueror
and
cut
off
the
witches
head
:
the
fable
will
moralise
it self
into
that
which
the
blessed
virgin
Mary
said
,
he
hath
put
down
the
mighty
,
the
unjustly
mighty
,
from
their
s●ats
.
So
that
if
we
look
for
successe
in
war
we
must
be
sure
not
to
enterprise
it
without
these
four
requisits
or
conditions
;
1.
that
the
cause
be
sincerely
just
;
2.
that
the
means
be
honest
and
lawsull
;
3.
that
the
end
be
purely
good
;
4.
that
the
authority
of
the
war
be
rightly
vested
in
him
to
whom
God
either
immediatly
and
extraordinarily
hath
given
the
sword
;
as
he
did
to
the
Kings
of
the
Jews
,
or
ordinarily
&
mediately
by
the
laws
of
man
,
in
other
states
;
and
if
either
of
these
be
wanting
it
is
not
victory
though
ye
overcome
,
but
treachery
,
nor
conquest
,
but
tyranny
.
And
therefore
they
who
have
used
it
,
may
deservedly
expect
the
fate
of
those
in
Israel
who
by
unjust
conquest
gained
the
crown
,
the
stories
at
large
exprest
in
the
Book
of
Kings
,
I
shall
abbreviate
.
Politique
Jeroboam
who
by
rebellion
robbed
Reboboam
the
King
,
of
ten
tribes
,
and
made
himself
King
of
Israel
,
had
his
debaucht
son
Nadab
rooted
out
with
all
his
house
by
Baasha
;
this
mans
son
Elah
with
all
that
family
was
made
away
by
Zimri
,
this
Zimri
was
burnt
by
Omri
,
Ahab
Omries
son
hath
his
bloud
suckt
by
dogs
,
Ahaziah
son
to
Ahab
dies
by
a
fall
,
Jeheram
his
brother
succeeds
him
,
but
was
flain
by
Jehu
,
who
makes
an
end
of
all
Ahabs
line
;
Jehu
imitates
Jeroboam
,
as
his
son
Joash
imitates
his
father
,
Shallum
makes
an
end
of
Jehu's
race
.
This
Shallum
is
taken
off
by
Menahem
,
Pekaiah
the
son
of
Menahem
is
outed
by
Pekah
,
and
this
Pekah
is
slain
by
Hoshea
,
who
with
the
ten
tribes
is
caried
captive
by
Shalmaneser
of
Assyria
,
which
ten
tribes
never
recovered
the
dispersion
but
were
thought
to
have
peopled
Tartary
and
the
west
▪
Indies
.
Almost
each
of
these
usurpers
,
as
he
gained
the
Crown
by
the
sword
and
slaughter
,
so
had
each
of
them
the
Crown
snatcht
from
his
head
,
and
his
life
taken
away
by
the
sword
;
yea
and
Jehu
though
he
were
appointed
to
be
King
by
God
,
yet
because
he
ambitiously
and
bloudily
invaded
Ahahs
Crown
,
shall
find
as
the
Prophet
speaks
the
bloud
of
Jezreel
to
be
avenged
on
the
house
of
Jehu
.
Who
sees
not
in
these
passages
the
justice
and
revengefull
hand
of
God
on
such
enterprises
,
though
he
suffered
them
,
so
long
to
continue
,
yet
at
last
he
recompenseth
his
long
abused
patience
with
the
severity
of
his
judgments
pointing
out
by
the
stroak
the
concealed
crime
,
so
that
we
may
truly
say
with
the
Prophet
,
The
Lord
is
known
by
the
judgment
which
be
executeth
,
the
wicked
it
snared
in
the
work
of
his
own
hands
,
the
prosperity
of
begun
rebellion
incouraging
their
trembling
hearts
to
proceed
,
and
the
crowning
success
exciting
others
to
imitate
that
treason
to
the
teachers
destruction
,
so
that
each
may
say
,
verely
there
is
a
God
that
judgeth
.
The
kingdome
and
people
of
Judah
are
likewise
captived
and
carried
away
to
Habylon
,
and
the
temple
of
Jerusalem
destroyed
by
Nebuchadnezzar
,
but
as
God
by
his
Prophets
foretold
,
after
70
years
the
people
are
brought
back
from
Babylon
to
Jerusalem
,
and
the
temple
is
reedified
,
dedicated
,
and
the
Passover
solemnized
and
in
this
who
sees
not
Gods
mercy
to
his
people
,
who
served
and
called
upon
him
,
although
for
their
great
sins
they
long
suffered
under
their
enemies
?
All
which
considered
there
remains
little
more
for
us
then
to
beleive
the
Scriptures
to
trust
in
the
living
God
,
to
possess
our
souls
in
patience
,
to
acknowledge
,
that
for
our
sins
we
have
deserved
much
more
,
and
to
call
upon
him
in
prayer
for
a
timely
deliverance
.
Remember
but
as
yesterday
Tomaso
Anello
,
the
fisherman
of
Naples
,
who
for
the
ease
and
relief
of
the
peoples
heavy
taxes
,
was
able
on
a
sudden
to
raise
an
Army
great
enough
to
subdue
all
the
power
of
the
King
,
yet
at
last
failing
to
perform
what
he
engaged
them
for
,
he
himself
is
as
suddenly
slain
by
the
people
as
he
rose
in
their
defence
.
But
to
close
all
in
one
,
remember
that
Andronicus
who
had
formerly
taken
an
oath
to
be
true
and
faithfull
to
his
Liege
Lord
the
Emperor
of
Constantinople
,
yet
after
under
colour
of
religion
and
pretence
of
freeing
the
people
from
the
male-administration
of
the
Emperor
,
through
his
fair
but
false
words
and
oaths
,
soon
gains
so
many
of
the
people
unto
him
that
he
as
suddenly
vanquished
the
forces
of
the
Emperor
,
whom
he
caused
by
the
help
of
a
most
ungodly
Councell
to
be
sentenced
to
a
most
unjust
and
ignominious
death
:
which
done
he
imprisons
,
drives
away
or
breaks
all
that
favoured
the
Emperor
or
his
cause
,
were
they
otherwise
never
so
good
or
well
deserving
,
but
when
the
people
saw
themselves
thus
abused
,
and
that
their
taxes
and
miseries
were
doubled
upon
them
by
their
pretended
redeemer
and
saviour
,
him
they
fall
upon
and
having
overcome
him
both
at
sea
and
land
,
they
make
him
fast
in
chains
and
fetters
and
first
torturing
him
with
their
tongues
,
calling
him
Dog
of
uncleannesse
,
Goat
of
lust
,
Tygre
of
cruelty
,
Religious
Ape
,
and
envious
Basiliske
,
they
first
cut
off
his
right
hand
and
pull
out
one
of
his
eyes
,
they
set
him
on
a
lean
poor
Mule
with
his
face
turned
to
the
tail
thereof
,
and
carying
him
through
the
streets
and
market
places
,
men
and
women
strove
how
to
exceed
each
other
in
casting
stones
,
dirt
and
dung
of
men
and
beasts
in
his
face
,
who
after
all
being
hanged
up
in
the
theatre
by
the
heels
with
his
head
down-ward
,
some
cut
off
his
privities
,
others
slashed
off
his
buttocks
,
and
other
fleshy
parts
,
and
thus
half
tortured
and
half
sterved
to
death
he
voided
out
his
ambitious
bloudy
irreligious
soul
,
after
which
the
remaining
parts
of
his
carbonadoed
and
loathsome
carcasse
were
thrown
into
a
stinking
vault
there
to
lie
and
rot
as
the
body
of
some
wild
and
noysome
beast
,
after
he
had
tyrannously
reigned
two
years
.
And
such
ends
may
all
such
Conquerors
have
,
and
let
all
those
that
think
on
him
be
wise
in
time
,
and
neither
to
put
their
trust
in
Princes
nor
in
the
sons
of
men
,
but
in
the
Lord
,
that
preserveth
all
them
that
love
him
,
but
all
the
wicked
he
will
utterly
destroy
.
CHAP.
XXXVIII
.
Of
the
mutuall
love
,
duty
,
and
happinesse
of
the
maried
couple
.
TO
the
discovery
whereof
I
shall
first
tell
you
what
mariage
is
;
1.
According
to
the
name
;
2.
To
the
nature
of
it
;
3.
The
causes
necessarily
required
to
the
making
such
a
mariage
;
4.
The
previous
considerations
,
and
the
usuall
consequents
of
mariage
.
5.
The
duties
necessarily
and
justly
required
of
the
wife
;
6.
Of
the
husband
.
7.
From
all
which
fully
performed
and
accomplisht
,
will
arise
such
holy
fruits
and
happy
benefits
,
that
may
fully
and
rightly
pronounce
,
that
mariage
,
both
before
God
and
man
,
to
be
truly
honourable
.
8.
And
therefore
capable
of
a
benediction
,
corporall
,
and
spirituall
,
temporall
and
eternall
.
Some
say
,
our
English
word
Mariage
comes
from
the
Latine
Maritus
,
which
signifieth
an
husband
,
otherwise
,
most
of
our
Latine
words
come
from
the
womans
side
,
as
Matrimonium
from
matrona
,
a
matron
,
or
from
mater
a
mother
,
as
Eve
so
called
,
because
she
was
to
be
the
mother
of
all
;
and
Nuptiae
from
nubo
,
which
is
properly
spoken
of
the
female
to
be
maried
,
as
ducere
is
for
the
man
to
lead
,
and
nubo
is
to
be
veiled
,
and
so
Rebecca
when
she
first
appeared
to
Isaac
she
put
on
her
veile
,
And
,
to
passe
from
the
name
to
the
nature
of
mariage
,
I
hold
mariage
to
be
a
lawfull
and
free
conjunction
of
a
man
and
woman
in
the
Lord
:
for
the
propagation
of
children
,
the
avoiding
of
fornication
,
the
mutuall
comfort
of
each
other
,
and
all
to
the
glory
of
God
:
wherein
the
materiall
cause
is
,
man
and
woman
,
the
formall
,
the
lawfull
conjunction
of
them
,
the
efficient
,
the
consent
of
the
persons
in
the
Lord
,
and
the
finall
,
as
is
before
exprest
.
Where
note
that
as
mariage
must
,
be
of
man
and
woman
;
so
it
must
not
be
of
a
man
to
women
,
or
,
of
a
woman
to
men
,
but
of
one
man
to
one
woman
,
as
at
first
it
was
betwixt
Adam
and
Eve
,
so
that
if
Polygamie
were
at
any
time
permitted
or
indulged
,
yet
never
was
it
authorised
by
the
institution
,
or
word
of
God
,
as
to
be
practised
;
for
it
is
said
,
both
in
the
old
Testament
;
that
two
,
not
more
then
two
,
shall
be
one
flesh
.
Anciently
,
and
among
the
Jews
,
they
gave
money
for
their
wives
:
and
we
did
retain
with
us
a
small
resemblance
of
the
like
at
the
time
of
mariage
in
laying
on
the
book
,
or
giving
money
to
the
wife
,
though
this
was
not
as
to
buy
her
at
a
price
,
which
were
beastly
,
and
slavish
;
but
to
endow
her
(
as
in
our
Leiturgie
is
well
exprest
)
with
all
our
worldly
goods
:
but
the
best
mariage
is
,
when
God
brings
the
woman
and
gives
her
:
this
is
now
flesh
of
my
flesh
,
then
she
is
called
a
wife
,
and
when
God
is
not
the
Contractor
to
espouse
,
the
Father
to
give
,
and
the
Priest
to
mary
them
,
either
immediately
by
himself
,
as
in
Paradise
:
or
mediately
by
his
lawfull
Ministers
,
I
cannot
say
,
or
promise
that
the
mariage
is
rightly
performed
,
or
that
it
shall
well
prosper
.
Mariage
then
being
a
holy
conjunction
of
man
and
woman
in
the
Lord
,
and
this
to
hold
for
life
;
concerns
it
not
each
,
as
we
say
in
our
proverb
,
to
look
before
we
leap
,
whether
the
ground
we
are
to
light
upon
,
be
firm
,
and
good
,
or
a
quackmire
,
and
our
ruine
?
Our
most
blessed
Lord
,
by
a
parable
,
hath
taught
us
,
that
no
wise
Commander
will
enter
into
a
war
,
before
be
well
hath
weighed
,
and
considered
with
whom
he
is
to
encounter
,
and
what
his
strengths
are
;
for
as
we
say
of
war
,
that
a
Generall
can
offend
but
once
,
(
if
for
want
of
providence
and
,
foresight
he
lose
the
day
,
)
so
much
more
may
it
be
said
of
mariage
,
then
that
of
war
,
for
if
a
Generall
hath
loft
the
day
,
and
be
imprisoned
,
yet
there
may
be
an
exchange
for
his
person
,
and
some
remedy
for
his
losse
:
but
in
the
miscarriage
of
mariage
,
there
is
no
relief
but
death
.
For
it
is
a
conjunction
till
death
depart
one
party
or
the
other
,
and
this
when
the
Apostles
of
Christ
heard
their
Lord
to
preach
and
forewarn
,
they
concluded
if
the
case
be
such
,
said
they
,
Then
it
is
not
good
to
touch
a
woman
,
Some
Philosophers
treating
of
mariage
,
said
that
he
that
would
have
:
a
year
of
content
and
pleasant
life
,
let
him
mary
;
but
he
that
would
wish
to
have
two
such
years
,
let
him
not
mary
:
intimating
,
as
some
other
Greeks
said
,
that
the
maried
couple
had
but
two
merry
days
,
the
one
in
the
bed-chamber
,
the
other
in
the
chamber
of
the
grave
,
or
the
one
,
at
the
first
of
mariage
which
we
call
hony-moon
,
and
the
other
at
the
buriall
,
so
that
with
them
married
and
marred
should
differ
but
in
a
letter
,
and
that
as
the
aspirate
h
,
taken
from
Sarah
,
should
be
added
to
Abraham
:
and
that
she
should
be
Sara
,
but
he
with
the
aspirate
to
be
Abraham
.
Now
though
in
the
great
pile
or
masse
of
women
,
there
be
many
Sarahs
,
Rebeccas
,
Abigails
,
widowes
of
Sarepta
,
and
Maries
;
yet
there
being
as
many
,
or
,
I
fear
,
many
more
Eves
,
Delilahs
,
Jezebels
,
and
Jobs
wives
,
is
there
not
cause
,
that
a
great
care
,
and
consideration
should
be
had
,
to
make
choice
of
that
woman
,
with
whom
we
would
be
yoked
,
or
joyned
in
that
estate
of
matrimony
till
death
us
depart
?
Now
the
sour
especiall
,
and
usuall
promoters
,
or
workers
of
mariage
are
;
1.
Beauty
;
2.
Wealth
;
3.
Honour
;
4.
Goodness
or
virtue
:
of
which
the
first
three
moderately
desired
are
good
requisites
,
for
the
better
keeping
up
the
superstructure
in
this
building
:
but
the
most
necessary
basis
and
foundation
(
without
which
mariage
can
neither
please
God
,
nor
benefit
man
)
is
grace
,
and
goodnesse
.
And
of
these
four
promotors
in
mariage
the
1.
Beauty
(
for
the
most
part
)
works
upon
the
carnall
man
,
the
2.
wealth
on
the
worldly
,
the
3.
honour
on
the
proud
,
the
4.
grace
and
virtue
moves
the
desire
,
and
works
the
assent
in
the
heavenly
minded
,
and
spirituall
man
;
virtue
I
say
and
not
beauty
:
for
first
consider
what
beauty
is
in
its
nature
and
being
,
2.
what
it
is
in
power
;
and
then
say
,
whether
beauty
rather
then
goodnesse
,
should
make
the
match
.
Now
beauty
,
as
to
its
first
being
,
whether
in
man
or
woman
,
is
a
delightfull
object
of
the
eye
,
appearing
from
the
colour
and
figure
of
the
body
;
which
colour
is
as
a
fair
blush
well
mixed
with
white
and
red
,
clearly
glimmering
through
a
tender
skin
,
and
arising
from
an
equall
temper
of
the
humours
,
but
especially
of
the
bloud
well
tempered
;
and
the
figure
is
,
that
comely
proportion
of
all
the
limmes
,
and
members
in
themselves
,
and
with
the
rest
of
the
parts
each
to
other
;
so
that
,
neither
are
too
long
,
nor
too
short
,
nor
too
big
nor
too
little
:
but
that
all
,
and
each
holds
an
equall
symmetrie
,
which
makes
the
parts
,
and
members
seem
goodly
:
and
now
though
this
beauty
(
in
colour
and
figure
)
may
be
accounted
among
the
common
gifts
of
God
,
and
therefore
it
may
serve
as
often
it
doeth
,
for
a
letter
of
commendation
,
and
a
superscription
of
favour
,
as
being
the
signe
of
a
well
tempered
soul
,
and
therefore
it
never
satiates
the
eye
of
the
beholder
,
yet
oftentimes
like
a
tyrant
,
it
is
not
long-lived
,
but
short
of
continuance
;
for
if
it
be
blasted
with
sicknesse
,
or
buffeted
by
Satan
,
it
is
soon
withered
like
your
fairest
flowers
.
And
yet
oft-times
beauty
is
not
only
deceitfull
like
a
painted
Sepulcher
,
or
the
apples
of
Sodome
,
which
have
only
a
fair
superficies
(
yet
dust
or
rottenness
within
)
but
it
is
often
dangerous
,
both
to
the
Spectator
,
(
becomming
an
infectious
Basilisk
)
and
to
the
owner
,
as
a
gilded
poyson
.
For
in
many
,
it
is
little
more
then
a
skin
puffed
up
,
with
a
proud
love
of
it selfe
,
and
a
base
envy
or
contempt
of
others
.
And
yet
these
beauties
,
as
coloured
flies
,
or
well
skinned
beasts
,
are
most
run
and
hunted
after
,
though
it
prove
to
the
ruin
of
the
huntsman
,
as
in
Samson
,
and
the
Son
of
Shechem
:
and
to
the
hunted
as
Dinah
,
Lucrece
,
and
others
.
For
as
boyes
love
to
be
running
after
coloured
flyes
,
to
play
with
them
to
their
destruction
:
so
such
coloured
flyes
delight
to
be
flying
abroad
to
play
in
the
Sun
,
or
with
a
burning
light
.
Dinah
may
serve
for
a
motto
of
this
embleme
,
and
David
for
the
word
of
that
.
Beauty
is
,
and
hath
been
both
a
straggler
,
and
a
tempter
to
the
destruction
of
others
;
and
a
restless
peece
desirous
to
be
tempted
,
though
it
prove
to
its
own
ruin
.
And
besides
all
this
,
you
shall
find
fair
Rachell
to
sell
her
husband
for
mandrakes
:
which
such
women
,
oft-imes
love
as
well
as
their
husbands
.
Be
therefore
if
you
please
a
well
wisher
to
beauty
;
but
the
lover
,
and
wooer
only
of
grace
and
virtue
,
without
which
beauty
in
an
ill
woman
is
like
a
ring
of
gold
in
a
swines
snout
,
and
therefore
of
it self
not
to
be
desired
.
Neither
is
honour
,
to
be
loved
whither
traduced
by
descent
,
or
conferred
by
the
favour
of
the
Prince
,
for
though
these
as
branches
of
choice
roots
,
are
left
to
be
graffed
on
,
and
likeliest
to
bring
forth
the
finest
fruit
;
yet
even
these
by
time
,
or
taint
are
often
so
corrupted
,
that
they
become
as
blood
in
an
ill
dieted
,
or
surfeited
bodie
,
which
is
good
for
nothing
but
the
sewer
;
yea
,
and
take
honour
at
the
best
,
yet
what
is
it
more
,
then
a
splended
phantasme
?
or
airy
opinion
floating
,
or
warbling
in
the
brain
of
the
standers
by
?
who
one
day
reverenceth
the
honourable
person
as
thing
sacred
,
while
the
next
day
perhaps
he
scorns
it
as
prophane
,
yea
and
by
a
vote
to
be
utterly
cast
away
as
a
thing
both
useless
and
dangerous
.
And
though
money
and
lands
have
a
more
elementary
stuff
,
and
substance
,
then
either
beauty
,
or
honour
;
and
are
so
far
worthily
called
goods
,
as
being
instruments
to
work
,
and
do
good
;
yet
neither
are
they
in
themselves
good
,
no
nor
so
well
able
to
make
or
denominate
the
possessor
good
,
as
either
honour
or
beauty
.
I
find
not
among
all
the
marriages
,
whereof
we
reade
in
the
book
of
God
,
that
any
of
them
were
made
for
wealth
,
and
for
this
and
many
other
reasons
,
I
cannot
but
condemn
the
too
too
common
senseless
guise
of
our
times
,
which
sends
lands
or
moneys
to
be
,
or
as
it
were
,
the
chief
Orators
or
contractors
of
marriage
;
or
as
though
the
ironicall
words
of
the
Poet
were
now
verified
(
Quaerenda
pecunia
primùm
,
virtus
post
nummos
)
be
he
or
she
rich
,
it
is
that
we
most
look
after
,
and
let
grace
,
wisdome
,
and
other
beautles
of
the
soul
or
body
serve
but
as
lackies
,
which
we
much
regard
not
,
whereas
these
are
not
to
be
used
as
contractors
of
marriage
,
they
being
at
their
best
,
but
earthly
,
uncertain
,
deceitfull
,
or
dangerous
;
and
such
,
as
of
which
one
may
say
,
when
marriage
is
made
for
these
winged
creatures
,
that
as
these
take
wing
and
fly
out
of
the
door
,
so
love
that
was
endeared
for
them
,
will
soon
creep
out
at
the
window
.
Mary
not
then
for
these
,
nor
mary
with
one
that
is
unequall
to
thy self
.
An
oxe
and
a
sheep
,
a
lion
and
a
calf
will
hardly
yoke
or
draw
together
;
choose
a
wise
according
to
thy self
said
Plutarch
,
and
Pittacus
the
like
,
marry
one
of
thy
own
quality
,
for
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
equality
it
is
,
that
begets
love
▪
and
love
to
continue
and
grow
,
is
best
planted
with
the
like
roots
or
branches
.
Where
I
would
not
be
understood
,
that
the
man
or
woman
exceeding
the
other
in
wealth
,
birth
;
or
the
like
,
is
ever
to
be
accounted
above
the
other
,
that
hath
not
the
same
in
the
like
measure
.
But
as
the
soul
is
to
be
preferred
before
wealth
,
&c.
so
the
extraordinary
endowments
thereof
,
make
the
persons
so
qualified
,
superior
to
those
that
exceed
in
wealth
,
honour
,
or
power
.
For
close
,
wouldst
thou
man
have
a
good
wife
?
or
thou
wise
have
a
good
husband
?
know
that
as
at
the
first
marriage
,
neareness
of
flesh
begat
affection
in
the
soul
,
In
a
word
,
the
durable
contractor
in
marriage
is
,
the
harmonious
consent
of
soul
,
manners
,
and
love
:
and
this
will
make
and
continue
the
mariage
happy
,
always
provided
that
as
in
purchasing
land
,
or
lending
your
money
,
you
look
well
to
get
good
security
,
and
the
best
,
is
the
honesty
of
the
person
with
whom
we
deal
,
and
good
sureties
that
will
see
all
performed
,
as
it
is
agreed
.
Now
the
first
part
of
this
security
in
marriage
is
,
the
grace
and
virtue
of
the
espoused
man
,
or
woman
,
of
which
the
wise
Salomon
speaks
,
He
that
findeth
a
good
wise
findeth
a
good
thing
,
which
good
thing
is
her
inward
goodness
,
and
this
,
as
in
the
words
following
,
is
the
favour
of
the
Lord
.
And
of
all
the
virtues
in
a
woman
most
to
be
desired
,
is
the
gift
of
the
Lord
.
therefore
let
the
wise
sell
all
,
as
the
Merchant
in
the
Gospel
to
purchase
this
pearle
.
For
,
without
this
jewell
,
wealth
,
beauty
,
and
such
like
are
(
as
I
before
cited
)
but
as
a
ring
of
gold
in
a
Swines
snout
.
The
other
part
of
the
security
,
for
a
good
wife
or
husband
,
rests
on
the
Surety
,
and
this
is
he
,
that
is
the
only
best
match-maker
,
God
the
Lord
.
Therefore
be
sure
,
before
,
and
at
the
consummating
the
mariage
,
to
invite
and
get
Christ
,
as
he
was
at
Cana
,
to
the
wedding
,
and
then
be
as
sure
,
that
if
all
the
vessels
be
filled
up
to
the
brimme
with
water
,
which
in
Scripture
signifies
afflictiton
and
sorrow
,
yet
this
guest
Christ
will
miraculously
turn
them
all
into
wine
,
that
makes
the
heart
merry
;
which
is
consolation
.
Which
great
change
is
instrumentally
wrought
by
that
great
Mystery
,
The
Philosophers
went
further
in
their
expressions
when
they
said
,
man
and
wife
are
not
only
one
flesh
,
with
all
my
worldly
goods
I
thee
endow
;
where
we
must
note
that
,
although
the
Apostle
and
our
Church
speake
it
only
of
the
man
,
that
he
shall
be
so
joyned
to
the
woman
,
and
he
shall
endow
her
with
all
,
yet
this
is
as
truly
,
and
more
necessarily
intended
to
be
true
of
the
woman
;
who
is
,
as
it
were
,
a
subject
to
her
Lord
her
husband
.
But
expresly
charged
on
the
husband
,
to
take
away
all
scruple
from
Jew
and
Gentile
,
who
gave
themselves
a
greater
liberty
,
and
indulgence
herein
then
Christ
doth
.
But
yet
the
greatest
spirituall
mystery
in
this
mariage
is
,
that
between
the
man
and
his
wife
who
shall
be
but
one
soul
:
(
that
is
)
though
two
in
substance
to
animate
two
bodies
,
yet
but
one
in
affection
and
desire
;
or
but
one
to
desire
and
dislike
,
to
will
,
and
to
nill
the
same
things
;
so
that
,
what
the
Holy
Ghost
spoke
and
made
good
of
the
Apostles
,
that
they
were
of
one
minde
:
and
what
the
Apostle
commands
Christians
,
to
be
kindly
affectionate
one
to
the
other
in
love
,
and
to
rejoyce
and
weepe
together
,
and
to
be
of
one
minde
each
to
other
,
this
and
more
,
if
more
can
be
,
is
here
required
in
this
conjunction
,
and
mutuall
love
betwixt
man
and
wife
:
and
this
completes
the
great
mystery
spoken
of
S.
Paul
in
marriage
,
which
mystery
,
though
it
held
good
,
and
true
from
the
beginning
of
the
creation
in
the
law
and
gospel
,
and
so
is
to
continue
,
as
long
as
there
shall
be
man
and
wife
on
earth
;
yet
,
as
at
the
beginning
that
Envious
one
(
so
he
is
called
in
the
Gospel
)
the
Devil
seduced
our
firsts
parents
;
so
(
soon
after
the
Sun-shine
of
the
Gospel
,
and
to
this
day
afresh
)
he
works
both
on
man
and
wife
,
infusing
into
them
foul
and
dangerous
doctrines
,
which
S.
Paul
therefore
called
doctrines
of
Devils
.
For
in
the
Apostles
times
be
taught
Simon
Magus
,
Eunomians
,
Priscillianists
,
Jovinianists
and
the
Paternians
,
who
,
holding
that
the
lower
parts
of
man
and
woman
were
●●de
by
the
Devil
,
indulged
to
themselves
all
licence
of
uncleanness
in
those
parts
.
These
and
some
more
,
though
professors
of
Christ
,
grosly
and
filthily
erred
either
in
the
prohibition
of
marriage
,
or
in
the
allowance
of
a
beastly
usage
or
gross
community
of
women
,
wives
,
or
single
persons
;
insomuch
that
I
cannot
say
,
that
there
have
been
so
many
severall
sects
or
heresies
since
the
Apostles
times
,
erring
so
grosly
about
any
one
subject
,
as
these
named
about
marriage
,
and
fleshliness
,
such
and
so
great
a
power
the
Devil
hath
over
man
,
tempting
him
in
his
weakest
,
and
most
sensuall
part
of
the
flesh
:
which
in
the
most
,
is
so
predominant
that
some
Divines
think
,
that
this
was
that
which
S.
Paul
meant
by
the
thorn
in
the
flesh
:
and
for
that
cause
he
bewayled
his
estate
in
those
words
,
Wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
sin
,
or
sin
(
say
some
)
in
the
body
.
About
the
year
1533
arose
in
Germany
one
John
Becold
,
better
known
by
the
name
of
John
of
Leyden
,
a
tayler
,
but
a
pestilent
Anabaptist
;
who
bewitched
the
people
by
bis
false
visions
,
dreams
,
and
prophesies
to
follow
him
.
He
taught
,
and
caused
the
Ministers
publikely
and
commonly
to
preach
it
,
that
a
man
is
not
bound
to
one
wife
,
but
that
he
may
have
as
many
as
be
desired
;
and
he
swore
by
the
holy
Bible
,
that
this
doctrin
was
revealed
to
him
from
heaven
.
He
and
his
disciples
being
asked
how
they
could
defend
so
foul
and
gross
a
tenet
?
answered
,
1
That
Christians
must
give
up
what
they
loved
best
,
which
women
held
to
be
their
bodies
.
2
That
for
Christs
sake
they
are
to
undergoe
any
infamy
.
3
That
Publicans
and
harlots
shall
enter
into
the
kingdome
of
heaven
.
4.
Which
was
the
opinion
and
argument
of
the
C●poc●atian
hereticks
,
that
as
all
Christians
should
be
as
one
spirit
:
so
they
ought
to
be
as
one
body
each
to
other
.
And
this
lying
with
others
besides
their
wives
,
to
colour
the
sin
,
they
called
spirituall
mariages
,
as
though
there
could
be
any
thing
spirituall
,
in
this
so
foul
corporall
beastliness
.
The
ground
of
these
most
wicked
doctrines
,
in
many
of
these
recited
hereticks
was
,
and
is
,
that
most
wicked
tenet
(
now
defended
by
the
Antinomians
,
Adamiticall
Ranters
,
so
called
of
our
times
,
viz.
)
Be
,
or
beleeve
in
Christ
,
and
sin
if
you
can
:
for
being
and
beleeving
in
Christ
justifieth
and
to
,
or
against
the
Just
there
is
no
law
.
I
might
tell
you
,
that
such
doctrines
and
such
doings
cannot
be
the
fruits
of
faith
,
or
justification
,
and
therefore
they
neither
rightly
beleeving
,
nor
being
truly
justified
are
condemned
by
the
sentence
of
Gods
word
,
thou
shalt
not
commit
adultery
,
and
no
unclean
person
shall
inherite
the
Kingdome
of
heaven
.
I
leave
them
therefore
,
and
shall
touch
upon
the
duties
of
man
and
wife
each
to
other
,
and
in
this
,
I
shall
follow
the
Apostles
S.
Paul
and
S.
Peters
method
,
who
both
begin
with
the
duties
of
wives
,
as
though
these
should
provoke
the
husband
to
his
,
or
as
though
the
wife
could
not
so
justly
expect
the
husbands
duty
(
which
is
love
)
unless
she
first
performe
hers
which
is
subjection
.
And
I
find
the
Apostles
insisting
,
urging
and
inculcating
this
lesson
,
wives
obey
,
wives
reverence
,
wives
sear
,
wives
submit
,
and
wives
be
subject
to
your
husbands
.
Yea
,
it
was
Gods
sentence
from
the
beginning
,
and
given
to
all
women
even
to
the
greatest
and
to
the
best
,
Thy
desire
shall
be
subject
to
thy
husband
,
and
he
shall
rule
over
thee
.
And
where
God
commands
,
there
should
be
no
dispute
,
but
simple
obedience
.
And
yet
God
,
considering
womans
backwardness
to
this
duty
,
is
content
to
subject
his
command
to
reason
,
and
therefore
,
by
his
Apostle
S.
Paul
,
he
gives
one
reason
for
this
subjection
of
the
wife
when
he
saith
,
Adam
was
not
deceived
but
the
woman
,
that
the
man
was
not
made
for
the
woman
,
but
the
woman
was
made
for
the
man
,
and
for
this
cause
the
woman
ought
to
be
covered
,
which
was
a
sign
of
subjection
.
A
third
reason
is
given
by
the
same
Apostle
Ephes.
5.
Wives
submit
your selves
to
your
own
husbands
as
unto
the
Lord
,
for
saith
he
the
husband
it
the
head
of
the
wise
,
even
as
Christ
is
the
head
of
the
Church
.
S.
Paul
commands
wives
not
only
to
submit
,
and
be
subject
,
but
he
saith
the
wise
must
reverence
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
implyes
a
reverence
proceeding
from
fear
,
where
that
the
Spirit
of
the
Lord
is
,
I
say
where
love
in
the
Lord
is
,
there
is
Liberty
.
And
such
as
Christ
speaks
when
he
saith
,
my
yoke
,
I
may
say
the
wives
yoke
thus
fastned
is
easie
,
and
the
burden
she
beares
,
by
such
her
subjection
,
is
light
:
for
love
makes
all
easie
and
light
.
And
yet
that
wives
may
not
grumble
,
or
dispute
against
their
subjection
,
as
too
unjust
,
servile
,
or
hard
,
let
them
know
that
their
subjection
to
their
husbands
is
but
as
to
the
Lord
,
Peter
,
We
ought
to
obey
God
rather
then
men
.
And
a
subjection
to
the
husband
,
if
such
as
God
commands
,
or
such
as
is
suitable
to
the
will
of
the
Lord
,
should
be
willingly
entertained
,
and
imbraced
by
every
good
woman
,
who
desires
to
be
a
wife
;
and
yet
to
make
this
subjection
more
readily
to
be
imbraced
,
let
the
wives
know
,
that
the
words
which
the
Apostles
use
,
when
they
call
for
this
submission
or
subjection
in
wives
,
signifies
to
be
under
their
husbands
will
and
power
,
according
to
just
and
comely
order
;
and
not
simply
to
the
husbands
unlawfull
,
or
unlimited
will
;
which
orderly
subjection
of
the
wife
,
according
to
order
,
is
that
Politicall
or
Oeconomicall
disposure
,
by
which
the
wife
,
according
to
Gods
ordinance
and
appointment
is
to
be
inferior
,
or
under
her
husband
,
so
that
he
,
as
the
head
,
is
to
rule
,
and
she
as
the
body
is
to
obey
her
husband
.
And
,
that
wives
erre
not
,
or
come
not
short
in
the
performance
of
this
duty
,
the
Apostle
hath
been
very
carefull
to
set
down
the
qualifications
,
and
necessary
concomitants
of
this
subjection
,
when
he
bids
the
woman
submit
,
she
calls
him
Lord
.
And
all
this
ought
to
be
as
fully
performed
by
every
wife
;
as
it
is
clearly
exprest
by
the
Apostle
:
for
it
is
not
only
the
Apostle
but
the
Lord
that
commands
this
subjection
,
and
obedience
,
and
therefore
,
not
the
husband
only
but
the
Lord
God
is
disobeyed
,
when
the
wife
submits
not
in
all
,
as
required
and
exprest
,
to
her
own
husband
.
I
may
,
I
must
adde
that
when
S.
Paul
commands
wives
to
submit
to
their
husbands
,
as
to
the
Lord
;
it
implies
that
,
by
this
submission
with
love
,
fear
,
reverence
,
and
obedience
,
she
should
confide
in
,
depend
and
rely
on
him
,
and
on
no
other
earthly
creature
,
before
,
or
comparatively
to
him
,
for
he
is
her
head
.
And
certainly
,
when
all
this
is
required
by
S.
Paul
,
S.
Peter
of
evill
and
unbeleeving
wives
,
much
more
ought
the
Christian
good
wives
yeeld
to
this
doctrine
,
and
be
subject
to
their
husbands
,
and
this
as
in
Gods
most
holy
word
:
so
in
our
sacred
Leiturgie
is
required
of
the
wife
,
that
as
the
husband
must
love
,
comfort
,
and
give
honour
to
his
wife
:
so
she
must
love
,
honour
,
I
,
and
,
which
is
no
where
required
of
the
husband
,
she
must
serve
,
and
obey
him
.
And
yet
,
lest
any
husband
should
force
the
words
too
far
,
he
must
remember
that
,
though
the
wife
must
be
,
as
the
vine
on
the
side
,
and
not
on
the
top
of
the
house
:
so
she
must
not
be
set
in
the
Cellar
or
Cole-hole
,
this
is
not
her
seat
,
but
on
the
side
of
the
house
;
And
,
as
she
was
not
taken
out
of
the
head
of
man
to
rule
,
or
to
be
a
ruler
:
so
she
was
not
made
out
of
the
foot
to
be
scorned
,
abased
,
or
to
be
trod
upon
:
but
out
of
the
side
,
as
to
be
cherished
,
and
made
much
of
,
as
being
in
domesticall
affairs
,
in
the
Kitchen
,
Parlor
,
and
bed-chamber
,
coequall
,
as
taken
out
of
the
side
of
her
husband
,
and
set
with
him
on
the
side
of
the
house
.
S.
Paul
gives
some
additionall
qualities
requisite
in
a
wife
;
Favour
is
deceitfull
,
and
beauty
is
vain
,
but
the
woman
that
feareth
the
Lord
shall
be
praised
:
let
the
fear
of
the
Lord
be
in
her
esteem
her
chief
beauty
,
and
then
the
beauty
of
her
body
shall
not
suffer
prejudice
,
but
be
as
a
gracefull
outward
ornament
,
according
to
our
proverbiall
word
,
(
gratior
est
virtus
veniens
è
corpore
pulchro
)
more
amiable
is
virtue
which
proceeds
from
a
fair
body
;
and
this
may
serve
as
a
watch
,
and
guard
over
the
wives
beauty
.
And
for
her
habit
and
attire
,
Let
not
her
adorning
be
that
outward
plaiting
the
hair
,
and
wearing
of
gold
,
and
pulting
on
costly
apparell
,
in
which
precept
,
the
Apostle
simply
condemnes
,
not
the
wearing
of
costly
rich
apparell
,
or
the
most
comely
dressing
,
but
the
excesse
herein
;
which
discovers
the
vanity
and
disease
of
a
soul
distempered
with
pride
,
profusions
,
superfluity
,
inconstancy
,
the
too
too
much
redundant
and
luxuriant
humours
(
to
call
them
no
worse
)
which
abound
in
women
,
and
the
old
adage
hath
a
good
reason
in
it
,
ex
veste
hominem
,
by
a
mans
,
or
womans
attire
or
dressing
,
you
may
give
a
great
guesse
what
their
soul
is
.
I
would
all
great
,
as
good
women
,
Esther
,
Lord
,
thou
knowest
my
necessity
,
(
that
I
am
to
goe
so
richly
attired
)
for
I
abhor
the
sign
of
my
high
estate
wherein
I
shew
my self
(
before
the
King
)
and
that
I
abhor
it
as
a
menstruous
rag
.
And
if
any
tell
me
that
such
attire
and
dressings
are
not
in
themselves
simply
evill
,
but
things
indifferent
,
I
must
tell
them
that
,
though
the
dressing
and
attire
be
such
,
yet
such
attire
and
dressing
mostly
proceeds
from
a
mind
tainted
with
pride
,
excesse
,
affectation
,
or
desire
to
satisfie
lust
:
and
these
are
not
things
indifferent
but
evill
;
and
such
as
the
root
is
,
such
will
the
fruit
be
,
and
if
the
root
be
only
fit
for
hell
fire
,
I
know
not
how
such
fruit
should
reach
,
or
carry
the
body
up
to
heaven
.
S.
Peter
therefore
having
taxed
the
excesse
in
outward
apparell
,
he
proceeds
to
teach
women
,
wherein
their
comely
dressing
should
consist
;
inward
,
in
the
adorning
the
hidden
man
of
the
heart
:
for
wise
Cato
hath
told
us
,
long
since
,
that
they
who
spend
too
much
cost
,
or
time
in
adorning
the
body
;
generally
neglect
the
adorning
of
the
soul
,
the
ornaments
whereof
S.
Peter
in
the
same
place
tells
women
should
be
of
a
meek
and
quiet
spirit
,
and
this
,
saith
the
Apostle
,
is
of
great
price
in
the
sight
of
God
,
and
closely
he
implies
the
reason
hereof
,
when
he
addes
,
that
this
ornament
of
the
soul
is
not
not
like
the
beauty
of
a
flower
,
or
a
beasts
skin
,
which
soon
fadeth
or
is
destroyed
;
but
it
is
saith
he
,
incorruptible
,
it
cannot
be
spoiled
,
or
vanish
,
but
will
remain
in
esteem
,
and
honour
with
God
and
man
for
ever
.
And
S.
Paul
as
he
gives
counsell
to
women
from
the
same
spirit
,
so
t
is
very
near
unto
S.
Peter
in
the
expression
of
it
,
when
he
saith
,
women
must
adorn
themselves
in
modest
apparell
,
with
shamefastnesse
and
sobriety
,
not
with
plaited
hair
,
or
gold
,
or
pearles
,
or
costly
array
;
but
that
which
becometh
women
professing
godlinesse
,
with
good
works
.
I
must
not
say
that
here
the
Apostle
forbids
the
wearing
pearl
,
or
costly
array
:
unlesse
it
be
an
enemy
unto
modesty
,
shamefastnesse
,
sobriety
,
or
an
hinderer
of
good
works
:
but
,
rather
then
any
of
these
be
hindered
or
diminished
,
away
,
in
Gods
name
,
with
pearles
,
and
costly
array
.
The
great
Philosopher
Aristotle
,
setting
down
the
qualities
and
duties
of
a
good
and
fit
wife
saith
,
she
must
be
apt
to
rule
within
doores
,
according
to
the
will
of
her
husband
;
2.
That
she
neither
carry
our
,
nor
take
in
ought
,
against
her
husbands
mind
;
3.
That
she
be
cleanly
and
handsome
to
please
her
husband
,
and
not
fine
and
trim
to
please
other
men
;
4.
That
she
be
no
busie-body
in
others
houses
,
or
affaires
;
5.
That
she
should
observe
her
husbands
qualities
and
conditions
,
that
so
,
if
they
be
good
,
she
may
follow
and
teach
them
:
if
ill
,
to
avoid
them
her self
,
and
,
as
much
as
she
can
,
to
weed
them
out
of
her
husband
,
or
by
little
and
little
to
wean
him
from
them
;
6.
That
with
a
godly
and
loving
fear
she
be
carefull
,
not
to
give
her
husband
cause
of
offence
;
and
,
if
he
be
offended
or
troubled
,
with
discretion
and
meeknesse
to
pacifie
,
and
mitigate
his
passions
;
7.
To
be
a
compatient
or
fellow-sufferer
,
as
a
true
yoke-fellow
,
in
all
estates
:
as
well
in
adversity
,
as
in
prosperity
.
We
read
that
Admetus
being
sick
,
and
the
Augures
inquired
of
how
he
might
recover
,
they
answered
,
it
could
not
be
but
by
the
death
of
his
best
friend
,
which
his
wife
hearing
,
answered
,
he
cannot
have
a
better
friend
then
me
his
wife
,
and
thereupon
to
recover
him
,
she
killed
her self
.
I
propound
not
this
,
as
a
thing
to
be
imitated
,
but
to
shew
of
what
power
the
compassionate
love
of
a
wife
is
,
to
which
I
might
adde
that
of
Phinehas
his
wife
,
who
,
upon
the
report
of
her
husbands
death
,
as
strong
as
death
.
And
now
having
touched
some
duties
,
and
qualities
of
good
wives
,
I
shall
add
a
few
observations
,
or
exhortations
if
you
please
to
call
them
so
,
whereby
wives
may
the
better
be
inabled
to
performe
those
duties
,
and
to
make
those
qualities
be
more
gracious
,
and
seem
more
glorious
.
And
the
first
shall
be
,
that
the
wife
learn
to
be
obedient
to
her
husband
,
with
a
loving
fear
,
as
well
in
his
absence
,
as
in
his
presence
.
For
,
though
the
husband
,
happily
,
in
some
respects
may
be
inferior
to
her
:
yet
she
having
yeelded
to
be
his
wife
,
she
hath
withall
made
him
her
head
,
and
it
is
an
honour
to
the
wife
to
reverence
her
husband
,
that
he
may
appear
to
others
worthy
of
honour
.
The
second
is
,
that
she
be
modest
and
bashfull
,
even
in
her
greatest
desires
,
and
best
delights
;
fire
being
blown
may
seem
to
resist
the
breath
,
although
,
by
it
,
it
is
kindled
.
Nolo
nimis
facilem
,
saith
one
Poet
,
I
refuse
the
too
easie
yeelder
,
and
fugit
ad
salices
,
&
se
cupit
ante
videri
,
saith
another
,
she
fled
to
the
covert
and
seemed
desirous
to
be
first
seen
,
both
intimating
,
that
a
gentle
and
modest
refusall
provokes
,
and
inflames
desires
.
I
observe
that
Rebecca
,
when
she
had
travailed
many
miles
uncovered
,
now
approaching
near
the
place
where
Isaac
her
husband
was
to
meet
her
,
that
she
then
put
on
her
vaile
,
that
love
,
or
desire
in
women
is
most
to
be
esteemed
,
when
she
seems
to
refuse
with
one
hand
,
yet
ready
to
entertain
and
imbrace
her
husband
with
the
other
.
A
third
may
be
,
that
she
be
not
garish
in
her
dressings
,
or
to
disguise
her self
with
spots
,
patches
,
or
paintings
.
I
have
read
that
a
Judge
,
who
perswaded
the
husband
,
who
had
put
away
his
wife
,
to
take
her
again
being
so
fair
and
comely
;
the
husband
answered
,
that
it
was
not
his
wife
,
for
she
that
accompanied
with
him
at
home
,
was
none
such
:
and
indeed
,
though
wives
generally
say
,
all
their
dressings
and
sl●bberings
is
to
please
their
husbands
,
yet
I
may
answer
with
that
of
S.
Augustine
to
covetous
fathers
,
(
who
pretend
all
their
care
is
for
their
children
,
saith
the
father
)
vox
pietatis
,
it
is
the
voice
of
piety
:
but
indeed
,
excusatio
iniquitatis
,
it
is
but
an
excuse
or
cover
of
their
iniquity
.
For
observe
when
Jezebel
paints
,
and
when
Esther
puts
on
her
bravery
,
the
first
doth
it
to
appear
,
not
to
her
husband
but
to
Jehu
,
whom
she
would
inflame
;
and
the
other
to
Ahashuerus
,
whom
she
would
inamour
.
I
pray
observe
that
,
when
you
would
make
the
child
leave
the
dug
,
you
smear
it
with
mustard
,
or
the
like
:
such
are
Mercury
waters
,
or
such
sl●bbers
to
a
good
and
wise
husband
;
neither
can
this
counterfeit
beauty
,
or
artificiall
dressing
so
much
allure
,
or
please
the
husband
for
the
time
,
as
the
wives
ordinary
familiar
homelinesse
will
distast
,
or
take
off
at
all
times
else
.
The
fourth
observation
is
,
that
wives
,
as
they
are
called
,
so
they
should
be
,
house-wives
.
For
,
so
saith
the
Psalmist
,
Thy
wise
sall
be
as
the
vine
about
thy
house
,
A
fifth
,
may
be
that
the
wife
,
though
she
be
fair
,
rich
,
or
honourable
,
yet
ought
she
to
be
frugall
,
and
carefull
for
the
estate
at
home
.
The
Germans
used
antiently
to
present
a
yoke
of
Oxen
to
the
new
maried
couple
,
intimating
thereby
that
they
as
yoked
,
should
draw
together
,
and
S.
Paul
calling
mariage
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
yoaking
together
,
Ocnus
his
Asse
:
for
this
Ocnus
being
a
rope-maker
,
that
laboured
and
wrought
all
day
,
yet
,
before
night
,
his
Asse
eat
more
then
he
got
by
his
work
:
you
may
adde
that
,
if
an
Oxe
and
Asse
be
yoaked
,
if
the
Oxe
draw
never
so
much
,
and
the
Asse
hang
back
,
so
little
good
will
come
of
their
yoaking
,
that
,
as
a
father
said
in
another
case
(
non
solum
non
trahunt
,
sed
rumpunt
quod
junctū
est
)
they
not
only
draw
not
,
but
break
what
was
joyned
.
I
can
conclude
this
observation
with
no
better
counsell
then
that
in
the
Proverbs
Chap
31.
from
the
11.
verse
to
the
25.
which
I
leave
and
commend
to
your
reading
,
and
meditation
.
A
sixth
is
,
that
the
wife
be
nor
apt
to
resist
,
or
crosly
to
reply
against
her
husband
.
must
open
her
mouth
in
wisdome
,
and
that
in
her
tongue
must
be
the
law
of
kindness
,
not
sharpness
,
or
replies
,
but
what
ever
the
husband
be
,
kindness
must
be
observed
by
her
as
a
law
,
and
by
this
law
she
shall
find
great
ease
and
no
small
benefit
to
her self
.
For
the
wives
gentle
meekness
,
which
is
a
seventh
necessary
requisite
,
is
like
goats
milke
to
an
adamantine
husband
:
which
as
is
storied
,
will
of
it self
dissolve
the
hardest
diamond
,
which
no
iron
,
steel
,
or
the
like
can
do
.
For
the
soul
of
man
,
as
the
P●ilosopher
observes
,
is
a
generous
and
noble
piece
,
which
though
it
cannot
be
drawn
or
forced
,
yet
it
may
be
led
and
won
.
Or
like
a
strong
well
fenced
Castle
,
it
may
be
mined
,
but
not
battered
.
S.
Paul
to
win
the
Thessalonians
made
himself
like
a
Nurse
,
the
wife
must
be
as
a
vine
,
not
as
a
scratching
bramble
:
no
nor
,
though
sweet
as
a
rose
,
yet
she
must
not
be
pricking
as
a
rose
:
but
as
the
vine
,
which
brings
not
forth
sowre
but
pleasant
grapes
,
to
make
her
husbands
heart
not
sad
,
but
merry
.
For
close
of
this
,
if
the
husband
be
a
Naball
a
churle
,
a
fool
,
a
distempered
person
,
let
the
wife
learn
to
be
an
Abigail
,
who
would
not
move
or
stir
him
to
choler
or
griefe
when
he
was
in
heate
of
wine
,
I
will
summe
up
the
duties
of
a
wife
with
that
precept
of
S.
Paul
which
I
will
read
as
the
Hebrews
,
that
she
be
obedient
to
her
husband
:
and
that
is
to
be
wrought
,
or
caused
by
the
next
before
it
,
when
he
commands
her
to
be
good
,
that
is
,
benign
,
gentle
,
courteous
.
The
third
duty
ascending
is
that
she
be
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
like
the
tortoise
(
except
on
sufficient
cause
)
ever
in
her
shell
,
(
that
is
)
an
house-keeper
,
or
housewife
.
The
duty
preceding
this
,
is
that
she
be
chast
;
for
this
chastity
is
a
great
preserver
of
retiredness
,
when
on
the
contrary
gadding
abroad
is
no
great
friend
to
chastity
.
The
duty
first
here
placed
,
and
which
is
first
in
repute
and
esteem
is
,
that
she
be
discreet
and
prudent
.
Which
vertue
is
not
only
a
great
help
to
preserve
chastity
,
and
to
keep
the
wife
at
home
;
but
an
especiall
cause
or
worker
of
the
wives
courteous
carriage
,
and
due
obedience
to
her
husband
:
according
to
that
of
Salomon
,
A
prudent
woman
is
the
gift
of
the
Lord
,
and
a
silent
and
prudent
woman
is
the
gift
of
God
.
So
S.
Paul
in
setting
down
the
commendable
virtues
and
duties
of
wives
,
begins
with
this
,
let
them
be
discreet
,
or
wise
:
for
without
this
,
they
will
hardly
be
ch●st
.
Seldome
housewives
,
and
never
good
,
and
obedient
to
their
husbands
.
To
this
observation
I
may
add
one
more
,
as
the
last
to
this
point
;
that
neither
the
Apostle
,
nor
any
other
pen-man
of
God
ever
commended
beauty
,
wealth
,
honour
,
as
to
be
sought
after
in
the
choice
of
a
wife
.
But
house-wifery
,
chastity
,
gentleness
,
obedience
,
and
the
crown
of
all
prudence
,
and
therefore
I
should
never
counsel
any
to
make
choice
of
a
woman
in
mariage
,
who
is
confident
of
her
wit
,
wealth
,
beauty
or
birth
:
nor
the
woman
to
be
maried
to
that
man
that
presumes
on
his
wisdome
,
wealth
,
power
,
or
honour
;
for
when
these
are
over
valued
in
either
,
each
will
undervalue
the
other
to
contempt
,
or
at
least
to
some
discontent
.
I
have
been
long
(
I
hope
women
will
not
beshrew
me
for
it
)
in
setting
down
the
duties
of
wives
to
their
husbands
.
I
shall
be
shorter
,
(
and
I
wish
that
they
would
not
blame
me
for
it
)
in
the
duty
of
the
husband
;
because
as
Christ
and
the
Apostles
spake
of
the
law
,
so
the
whole
duty
of
the
husband
is
comprised
in
this
one
word
love
.
So
that
though
under
love
,
both
in
the
law
and
the
husbands
duty
,
many
things
are
required
which
are
not
simply
and
properly
called
love
;
yet
all
these
flow
and
stream
from
this
one
spring
of
love
,
and
this
is
the
cause
that
S.
Paul
only
saith
,
husbands
love
your
wives
.
Now
love
being
.
1.
naturall
:
2.
carnall
:
3.
politicall
:
4.
divine
:
I
may
say
,
in
a
qualified
sense
,
that
all
these
loves
are
commanded
the
husband
,
under
this
one
word
love
.
a
naturall
love
,
because
the
woman
was
of
,
and
from
man
,
being
flesh
of
his
flesh
.
2.
the
carnall
love
,
because
thee
shall
be
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
into
or
one
flesh
.
3.
politicall
,
for
a
sweet
society
,
and
peopling
the
world
.
4.
a
divine
love
,
〈…〉
be
in
holi●●●●
such
as
C●●●●●hawed
compriseth
all
,
that
possibly
any
woman
can
require
,
or
desire
from
her
husband
.
For
if
he
love
her
,
he
wisnes
her
well
,
he
doth
well
for
her
,
he
gives
her
what
in
justice
and
reason
she
●n
desire
,
he
suffers
for
her
more
then
she
would
,
he
is
carefull
not
to
displease
,
and
most
willing
to
give
her
honour
,
and
all
good
content
.
God
when
he
gives
lawes
and
precepts
to
man
,
he
concludes
them
all
in
this
,
Love
the
Lord
thy
God
;
and
S.
Paul
,
love
is
the
fulfilling
of
the
law
.
And
to
this
love
,
as
portrayed
,
the
husband
is
bound
:
so
saith
S.
Paul
,
men
ought
so
to
love
their
wives
,
as
Christ
to
his
Church
,
and
Christ
loved
his
Church
,
and
therefore
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
so
ye
husbands
ought
to
love
your
wives
.
Secondly
,
the
wife
is
not
flesh
of
thy
flesh
,
but
is
made
one
flesh
,
and
one
body
,
and
as
it
were
one
person
with
thee
:
therefore
man
ought
to
love
his
wife
.
And
if
you
ask
me
,
how
he
ought
to
love
her
,
this
the
Apostle
expresseth
too
,
and
most
plainly
,
saying
,
1.
as
Christ
loved
his
Church
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
ye
husbands
ought
to
love
your
wives
.
Where
note
,
that
the
Apostle
means
not
by
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
,
to
tell
the
husband
that
he
ought
to
love
his
wife
in
that
high
measure
,
and
degree
as
Christ
did
love
his
spouse
,
the
Church
,
this
is
not
possible
for
man
to
do
;
but
as
Christ
did
truly
and
heartily
love
the
Church
,
so
ought
m●n
to
love
their
wives
▪
And
a
second
〈…〉
should
love
his
wife
,
the
Apostle
adde
in
the
same
place
,
when
he
saith
,
he
ought
to
love
her
as
hit
own
,
and
as
himself
;
and
be
it
that
the
man
love
his
wife
so
,
the
woman
covets
too
much
,
that
would
desire
more
,
then
that
her
husband
love
her
,
as
he
doth
himself
:
for
no
man
,
Paul
hateth
,
but
rather
cherisheth
,
and
nourisheth
his
own
flesh
.
Now
S.
Basil
,
(
taking
it
for
granted
that
the
man
,
according
to
this
duty
and
rule
loves
the
wife
,
more
then
the
wife
her
husband
)
demands
the
reason
for
it
,
and
answers
it
thus
.
That
woman
was
made
subject
to
the
guidance
of
the
man
,
and
therefore
to
make
a
compensation
,
as
it
were
,
the
man
by
his
love
is
made
in
some
sort
subject
to
his
wife
:
so
that
the
husband
,
though
he
be
in
his
naturall
capacity
a
Lord
to
his
wife
(
as
Sarah
called
her
husband
)
yet
in
a
sweet
manner
he
is
,
through
his
love
,
become
her
servant
,
so
that
though
God
gave
the
woman
long
haire
which
might
be
as
reynes
in
the
mans
hand
to
guide
her
:
yet
God
gave
her
an
eye
,
that
her
husband
may
say
,
as
Christ
to
his
spouse
,
to
leave
father
and
mother
,
and
cleave
to
his
wife
;
and
all
this
is
wrought
by
mans
love
to
his
wife
.
Well
therefore
did
S.
Paul
,
Men
therefore
love
your
wives
,
as
Adam
did
Eve
,
and
as
Christ
did
the
Church
.
For
man
and
his
wife
are
coupled
,
as
in
the
bond
of
nature
,
so
in
the
covenant
of
grace
,
and
this
is
the
mystery
which
S.
Paul
calls
the
love
of
man
to
his
wife
.
And
another
mystery
there
is
couched
in
the
words
of
the
Apostle
when
be
saith
,
that
the
man
and
wife
being
two
subjects
or
persons
,
are
made
and
become
one
.
for
though
two
,
yet
but
one
body
,
and
two
,
but
one
soul
and
affection
to
love
each
other
,
as
himself
:
Which
love
as
it
is
strong
as
Death
,
who
gave
himself
even
to
death
for
her
;
and
so
hath
it
been
in
many
a
man
naturall
love
to
do
the
like
for
his
beloved
.
He
touch
but
one
example
of
Tiberius
,
who
finding
two
snakes
in
his
bed-chamber
was
told
that
,
if
he
killed
the
female
his
wife
must
die
,
if
the
male
,
himself
;
whereupon
to
preserve
his
wife
,
he
chose
rather
to
kill
the
mal●●●nd
himself
to
die
.
and
happy
is
that
conjunction
,
which
is
so
cemented
by
love
,
that
each
can
say
(
as
Castor
and
Pollux
as
brethren
)
vive
tuo
Coujux
tempore
,
vive
meo
.
live
ô
my
spouse
thy
terme
,
and
live
thou
mine
.
The
Greeks
,
though
most
abundant
in
expressions
by
words
,
yet
in
this
case
of
husband
and
wife
seem
defective
and
scanty
.
For
as
Ephes.
5.
and
Col.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
husbands
love
your
wives
,
And
yet
S.
Paul
inlargeth
this
love
of
the
husband
to
his
wife
,
And
to
this
end
that
the
wife
be
not
driven
on
all
occasions
to
run
to
the
husband
for
her
nourishment
,
our
holy
and
wife
Leiturgie
hath
taught
that
,
at
the
mariage
,
the
man
is
to
endow
his
wife
with
all
his
worldly
goods
,
and
as
a
token
and
earnest
hereof
,
he
usually
gave
her
both
silver
and
gold
,
which
is
near
to
the
Jewish
ceremony
,
though
far
enough
from
any
superstition
or
Judaisme
,
for
the
Romans
used
this
ceremony
in
their
mariages
,
that
the
Bride
being
brought
home
to
her
husbands
house
,
she
openly
proclamed
,
ubi
tu
Caius
,
ego
Caia
:
which
Erasmus
translates
thus
,
Where
thou
art
Lord
,
or
Master
,
I
am
Lady
or
Mistresse
;
whereby
she
hath
an
estate
for
maintenance
,
so
far
as
the
husbands
ability
can
extend
both
in
his
life
and
after
his
death
.
The
Apostle
S.
Peter
hath
added
another
duty
of
the
husband
,
as
a
fruit
or
effect
of
his
love
to
his
wife
;
when
he
saith
,
Give
honour
to
your
wives
.
Whereby
it
appears
that
although
the
woman
be
in
her self
,
or
otherwise
honourable
,
yet
by
mariage
the
husband
adds
to
her
giving
her
the
honour
of
a
wife
,
according
to
that
,
mariage
is
honourable
in
all
,
even
in
the
lowest
,
the
Lord
brought
her
to
Adam
.
Again
,
when
the
Apostle
saith
,
the
man
must
give
her
honour
as
to
the
weaker
,
may
it
not
be
fitly
understood
,
that
,
if
she
hath
any
defect
,
weaknesse
,
or
infirmity
com●on
to
all
,
or
some
more
then
usuall
,
yet
the
husband
●s
to
honour
the
wife
by
concealing
and
covering
them
from
others
;
and
to
cure
and
to
comfort
her
in
and
against
these
infirmities
,
as
he
would
do
his
own
body
?
Which
agrees
with
that
of
S.
Paul
Ephes.
5.
and
with
that
other
,
our
more
uncomely
parts
we
adorne
most
.
Another
sense
there
may
be
of
this
,
which
agrees
with
the
words
and
forme
in
mariage
prescribed
by
our
Leiturgie
,
where
the
man
saith
,
with
my
body
I
thee
worship
:
whereby
he
doeth
as
it
were
appropriate
his
body
to
his
wife
in
respect
of
all
other
women
,
and
this
agrees
with
that
of
S.
Paul
,
that
men
must
so
far
as
may
stand
with
chastity
,
modesty
,
and
his
ability
,
give
her
due
benevolence
;
for
he
is
not
sole
Lord
,
or
Master
of
his
body
,
but
his
wife
herein
is
copartner
,
or
cape-master
,
and
this
S.
Paul
speaks
fully
,
Other
appendant
or
subordinate
duties
are
required
from
the
husband
,
under
or
flowing
from
this
great
master
duty
love
,
the
husband
must
yeeld
his
wife
due
benevolence
;
2.
That
he
must
not
be
bitter
,
or
sharp
,
but
gentle
and
apt
to
passe
by
infirmities
and
offences
of
his
wife
as
of
the
weaker
vessell
;
A
3.
requisite
duty
of
the
husband
is
,
that
,
the
husband
live
with
his
wife
according
to
knowledge
:
And
be
thy
love
such
,
it
will
so
help
,
at
least
,
to
temper
and
qualifie
all
stragling
wild
passions
towards
thy
wife
,
that
seldome
,
if
ever
,
thou
shalt
be
angry
with
her
;
but
sure
never
to
be
jealous
of
her
fidelity
to
thee
.
Which
jealousie
,
as
it
is
like
the
Hemlock
in
the
Prophets
pottage
,
destructive
to
all
matrimoniall
peace
and
blisse
:
so
is
it
often
conceived
without
a
father
,
brought
forth
without
a
midwife
,
and
cherished
without
a
nurse
;
or
,
at
least
,
without
any
that
thou
canst
prove
to
be
such
,
for
if
the
woman
be
so
wicked
as
to
play
false
,
the
Serpent
is
not
more
wily
then
she
to
conceal
it
.
I
observe
that
when
Christ
told
the
woman
that
she
had
submitted
her self
to
six
men
,
Mary
Magdalen
was
a
loose
woman
.
So
from
both
passages
it
may
appear
,
that
it
was
hard
for
any
unlesse
a
Prophet
,
who
had
revelations
supernaturall
,
to
discover
and
find
out
,
a
false
incontinent
wife
;
and
better
I
hold
it
,
if
the
thing
prove
too
apparent
,
to
dissemble
it
,
as
Jacob
did
his
daughter
Dinahs
wickednesse
,
then
to
blow
his
horn
at
the
door
,
or
to
proclaim
it
in
the
Market
place
.
I
end
all
this
in
one
word
of
exhortation
,
Pe
not
to
thy
wife
as
a
Lion
in
the
house
,
Which
happinesse
appears
and
is
evidenced
,
on
the
mans
part
;
1.
When
it
is
said
,
thy
wife
shall
be
as
a
vine
;
a
vertuous
wife
is
a
crown
to
her
husband
.
Who
findeth
a
wife
findeth
a
good
thing
,
that
a
prudent
or
good
wife
is
from
the
Lord
,
and
,
I
might
surfeit
an
husband
with
a
glut
of
happinesse
,
if
I
should
here
repeat
and
inlarge
the
manifold
blessings
redounding
to
him
from
a
good
wife
,
of
whom
I
may
speak
as
the
Philosophers
and
Fathers
did
of
health
,
saying
,
it
is
bonum
such
a
good
,
as
without
which
there
is
scarce
any
sublunary
thing
good
unto
him
.
God
said
,
at
the
first
,
It
is
not
good
that
man
should
be
alone
,
without
society
and
company
(
that
is
,
to
be
without
a
woman
his
wife
)
therefore
good
it
is
to
have
her
;
2.
It
was
not
good
to
be
without
an
help
meet
for
him
,
which
is
mans
case
without
a
wife
,
therefore
it
is
good
to
have
her
.
Thirdly
,
it
is
not
good
for
a
man
to
be
without
arrowes
,
the
weapons
of
defence
against
his
foes
,
now
these
arrowes
are
his
children
,
which
honestly
cannot
be
had
without
a
wife
;
therefore
it
is
good
to
have
her
.
I
could
adde
to
these
600
more
goods
attending
an
husband
with
a
good
wife
.
But
that
I
may
not
clog
you
,
Ireferre
you
to
that
which
I
might
here
repeat
and
inlarge
,
Prov.
31.
from
the
10.
v.
to
the
end
of
the
Chapter
,
and
to
these
places
in
Ecclesiasticus
ch.
7.19
.
ch.
25.8
.
and
ch.
26.
v.
1
,
2
,
3.13
,
14
,
15
,
16.22
,
23
,
24
,
25
,
26.
and
ch.
36.
v.
14.
and
ch.
40.23
.
so
that
I
may
say
merrily
,
yet
truly
,
an
egge
is
not
so
full
of
good
meat
,
as
a
virtuous
wife
is
of
good
things
.
And
,
as
to
the
husband
such
a
wife
is
a
blessing
and
a
good
thing
:
so
no
lesse
good
and
blisse
is
acquired
to
the
wife
who
hath
found
a
good
husband
.
I
have
heard
women
jestingly
(
I
hope
)
say
,
that
if
the
husband
be
the
head
,
the
wile
shall
be
the
Cap
:
and
surely
,
the
wife
hath
no
readier
means
to
attain
this
,
then
by
her
discreet
subjection
to
her
husband
,
according
to
that
of
our
Saviour
(
in
severall
places
repeated
by
the
Evangelists
)
He
that
humbleth
himself
shall
be
exalted
,
and
this
accords
with
that
(
before
mentioned
)
a
vertuous
wife
is
a
crown
to
her
husband
,
But
,
if
this
satisfie
not
all
women
,
then
let
them
hear
and
find
other
blessings
,
and
good
things
arising
from
mariage
,
which
single
,
she
neither
had
,
nor
well
could
have
,
for
hereby
she
hath
not
only
the
society
,
but
the
love
,
the
union
,
the
body
,
the
soul
,
the
all
things
of
the
man
her
husband
,
and
what
greater
or
more
good
can
she
wish
,
or
desire
under
heaven
?
Again
,
when
Adam
had
all
the
world
given
him
,
yet
it
was
not
said
for
these
,
or
for
all
these
thou
shalt
leave
thy
father
and
thy
mother
,
but
,
when
he
had
his
wife
,
then
and
not
till
then
,
was
it
spoken
;
Thou
shalt
leave
father
and
mother
,
and
all
things
,
except
God
,
and
shalt
cleave
to
thy
wife
:
and
is
not
this
a
blisse
,
or
a
good
thing
to
a
wife
?
May
I
not
without
offence
say
,
that
a
woman
before
mariage
,
was
,
as
it
were
an
headlesse
thing
?
for
,
as
the
man
was
said
without
her
to
be
without
an
help
,
or
helplesse
:
so
she
,
without
him
,
to
be
without
an
head
,
headlesse
;
for
so
S.
Paul
speaks
,
The
husband
is
the
head
of
the
wife
.
are
made
one
;
3.
S.
Paul
goes
further
when
he
saith
that
he
the
husband
,
as
Christ
,
is
the
head
,
let
her
aske
her
husband
:
who
,
as
be
is
her
head
to
guide
,
so
he
is
,
in
part
,
and
in
a
saving
sense
,
her
instrumentall
Saviour
.
And
not
singly
in
this
,
but
that
by
this
husband
she
may
receive
another
blessing
,
that
is
,
children
,
The
Lord
shall
blesse
thee
in
seeing
thy
children
:
where
they
are
a
blessing
from
the
Lord
,
children
are
an
heritage
and
reward
of
the
Lord
;
yea
blessed
is
the
man
that
hath
his
quiver
full
of
them
,
in
which
blessing
the
woman
hath
not
the
least
share
,
for
she
is
the
quiver
,
which
keeps
,
and
yeelds
the
blessing
of
such
arrowes
,
as
are
children
.
Yea
S.
Paul
saith
,
the
woman
shall
be
saved
in
child-bearing
,
if
she
continue
in
faith
,
charity
,
holinesse
and
sobriety
.
Yet
,
because
simply
and
absolutely
all
children
are
not
blessings
,
therefore
to
make
them
such
,
they
shall
be
as
Olives
,
now
the
oyle
of
Olives
is
not
only
good
to
smooth
the
countenance
,
but
to
expell
poison
or
poisonous
cares
from
the
heart
,
and
such
shall
the
children
be
of
the
virtuous
wife
and
the
good
husband
:
and
,
though
these
Olives
must
not
hold
the
like
place
with
the
wife
,
to
be
on
the
side
of
the
house
;
yet
they
shall
be
round
about
the
table
,
there
ready
to
wait
,
and
serve
both
father
,
and
mother
at
their
call
or
need
in
all
faithfulnesse
and
obedience
,
as
they
are
taught
by
the
Apostles
S.
Peter
and
S.
Paul
.
And
yet
I
cannot
promise
that
this
blessing
of
having
children
,
shall
overtake
all
good
husbands
and
wives
:
no
nor
that
all
such
as
have
children
,
shall
be
blessed
in
them
.
For
the
Psalmist
restrains
this
blessing
of
good
,
obedient
,
and
faithfull
children
only
to
such
Parents
as
fear
the
Lord
,
Loe
thus
saith
the
holy
Ghost
shall
the
man
be
blessed
that
feareth
the
Lord
:
CHAP.
XXXIX
.
Of
the
mutuall
love
and
duty
between
Parents
and
Children
.
ONe
especiall
end
of
mariage
is
the
propagation
of
children
,
and
therefore
from
mariage
,
and
the
duties
thereof
we
shall
proceed
to
that
between
parents
and
children
:
and
herein
considering
whence
children
come
,
to
see
the
love
and
duty
of
parents
to
their
children
,
and
the
return
of
honour
,
obedience
and
other
duties
of
children
to
their
parents
.
The
Hebrews
say
,
that
God
keeps
the
keyes
of
the
womb
,
and
of
the
grave
,
which
agrees
with
that
,
that
he
kills
and
he
gives
life
,
or
more
neerly
as
to
our
purpose
,
children
are
the
gift
and
heritage
of
the
Lord
;
but
by
the
agency
,
and
instrumency
of
the
parents
:
so
that
they
are
as
slips
or
ciences
taken
from
them
,
and
this
makes
the
relation
between
them
so
neer
,
that
some
have
observed
that
when
God
said
,
A
man
shall
leave
father
and
mother
for
his
wife
:
yet
he
saith
not
he
shall
forsake
children
for
his
wife
;
for
though
the
man
and
wife
,
are
as
the
Apostle
phraseth
it
,
joyned
or
glewed
together
,
as
made
into
one
flesh
,
yet
except
Eve
no
wife
is
out
of
,
or
a
part
of
,
the
mans
flesh
.
But
I
speak
not
this
to
lessen
the
relative
love
between
husband
and
wife
,
so
much
as
to
heighten
that
which
is
between
parents
and
children
.
And
this
is
so
great
,
even
in
all
sensitive
Creatures
,
beasts
and
birds
,
that
not
only
the
Lion
,
Dog
,
and
Bear
,
but
the
Doe
,
the
Ewe
,
and
Hen
;
will
oppose
the
strongest
creature
,
and
interpose
between
them
and
their
young
,
hazarding
their
own
lives
to
preserve
that
of
their
young
ones
.
And
it
hath
not
been
less
seen
among
men
,
for
so
we
read
that
Octavius
Albanius
,
keeping
a
castle
beseiged
when
one
cryed
out
your
son
without
is
in
danger
to
be
slain
,
he
suddenly
sallied
out
for
his
rescue
,
though
with
the
loss
of
his
own
life
.
an
other
hearing
that
his
son
was
sentenced
to
death
for
a
murder
,
he
appeared
before
Charles
the
great
;
swearing
it
was
he
that
slew
the
man
,
and
thereupon
was
put
to
death
,
thereby
to
save
his
sons
life
.
and
Agrippina
mother
of
Nero
,
being
told
that
it
would
cost
her
life
to
have
her
son
Emperour
;
answered
,
So
he
may
be
Emperour
let
me
die
,
and
how
much
short
is
the
affection
of
Jacob
to
his
children
Joseph
and
Benjamin
;
or
that
of
David
to
Absalom
;
If
mischief
shall
befall
Benjamin
,
it
will
bring
down
my
gray
haires
with
sorrow
to
the
grave
,
and
he
hearing
that
his
son
Joseph
was
dead
,
he
rent
his
clothes
,
put
sackcloth
on
his
loins
and
mourned
for
him
many
days
and
would
not
be
comforted
,
saying
,
I
will
go
down
into
the
grave
unto
my
son
;
O
my
son
Absalom
,
my
son
,
my
son
Absalom
,
would
God
I
had
dyed
for
thee
,
O
Absalom
my
son
,
my
son
?
It
hath
been
a
question
whether
the
love
of
the
father
or
the
mother
,
be
the
greater
to
the
child
,
and
if
we
answer
by
the
consideration
of
examples
,
we
shall
leave
the
question
unresolved
.
For
as
we
found
Jacob
and
David
most
tenderly
loving
,
so
the
like
we
shall
see
in
Rachel
,
give
me
children
else
I
dye
,
and
having
lost
them
,
she
weeps
for
them
,
and
would
not
be
comforted
because
they
were
not
.
But
if
we
consider
the
mothers
pain
in
breeding
,
danger
in
bringing
forth
,
and
her
care
and
trouble
in
their
first
training
up
,
we
may
conceive
that
her
love
exceeds
,
especially
if
we
add
hereunto
that
which
the
Prophet
saith
,
if
a
mother
,
(
he
saith
not
if
a
father
)
but
if
a
mother
can
forget
the
child
of
her
womb
,
which
may
seem
to
intimate
,
that
a
father
may
sooner
forget
the
son
which
he
got
,
then
the
mother
which
bore
him
in
her
womb
:
which
womb
nature
as
the
Anatomists
observe
hath
filled
with
most
tender
affectionate
baggs
,
membranes
,
veines
,
and
sinewes
;
thereby
to
make
her
more
loving
to
the
child
,
now
my
husband
will
love
me
;
Then
we
may
conclude
that
the
mother
for
her
own
sake
loves
the
child
more
tenderly
or
fondly
,
but
the
father
for
the
childs
sake
loves
him
more
wisely
and
strongly
;
or
we
may
say
,
that
the
man
and
the
woman
,
love
their
child
,
as
Alexander
was
said
to
love
his
two
intimate
friends
,
Ephestion
and
Parmenio
,
who
loved
the
former
as
a
fine
delicate
man
,
and
such
women
delight
in
,
but
Parmenio
he
loved
as
a
brave
man
for
action
,
and
such
a
wise
father
is
pleased
with
.
And
from
hence
we
may
assoile
an
other
question
,
why
both
father
and
mother
oft-times
loves
one
child
better
then
an
other
,
as
Rebecca
did
Jacob
the
younger
,
more
then
Esau
the
elder
;
I
and
Jacob
affected
his
two
youngest
,
Joseph
and
Benjamin
,
more
then
his
first
born
,
Reuben
and
Simeon
,
and
King
David
placed
the
crown
on
the
head
of
Salomon
contrary
to
the
Jews
law
and
custome
,
though
he
had
six
sons
elder
then
Salomon
;
and
a
great
part
of
this
act
in
King
David
we
may
ascribe
to
the
affection
,
policy
and
power
of
Batsheba
the
mother
,
as
that
other
the
like
act
of
Isaac
in
preferring
Jacob
to
Esau
may
be
attributed
to
Rebecca
.
Now
from
this
root
of
love
in
the
parents
,
shoot
out
the
branches
of
their
care
in
nursing
,
breeding
,
and
providing
for
their
children
;
all
which
are
so
naturall
and
necessary
,
that
who
neglects
the
performance
of
these
duties
deserves
not
the
name
of
father
and
mother
,
nor
yet
so
much
as
to
be
called
Syre
,
or
Damme
,
for
beasts
and
birds
generally
performe
these
cares
for
their
young
,
untill
they
are
able
to
provide
for
themselves
:
for
did
we
ever
know
or
read
that
an
Ewe
,
a
Doe
,
or
a
Sow
,
put
out
her
young
to
nurse
,
or
would
suffer
any
other
to
give
their
young
suck
,
but
themselves
so
long
as
themselves
were
able
to
do
it
?
and
must
we
conceive
that
nature
hath
less
power
,
or
works
less
in
a
woman
which
hath
reason
then
in
a
beast
?
or
will
ye
have
me
think
that
reason
and
grace
which
add
unto
,
and
strengthen
the
gifts
of
nature
,
do
both
weaken
nature
in
the
woman
?
and
if
not
,
which
indeed
cannot
be
thought
by
any
indued
with
grace
or
reason
,
why
then
think
we
that
nature
hath
given
the
mother
breasts
,
and
fountains
of
milk
if
not
to
suckle
her
young
?
or
why
think
ye
that
a
strange
womans
milk
should
be
so
naturally
and
properly
good
for
the
child
as
the
mothers
which
brought
it
into
the
world
?
and
why
rather
consider
you
not
that
as
children
with
the
milk
,
draw
that
humour
which
makes
for
the
good
or
ill
of
their
bodies
,
so
many
by
sucking
cruell
,
drunken
,
unchast
women
,
have
become
such
in
quality
and
condition
as
their
nurses
were
?
It
may
be
instanced
in
Tiberius
,
Commodus
,
Emperors
of
Rome
,
and
divers
others
:
but
not
to
be
long
on
this
subject
,
remember
that
Sarah
is
said
to
have
given
her
son
suck
,
from
which
act
I
shall
draw
no
other
inference
but
that
of
S.
Peter
,
whose
Daughters
ye
are
as
long
as
ye
do
well
(
doing
as
she
did
who
gave
suck
to
her
child
.
)
But
the
mothers
duty
ends
not
in
this
,
but
that
she
with
the
husband
and
each
and
both
must
labour
with
the
soonest
to
administer
the
spirituall
milk
of
the
knowledge
and
fear
of
God
,
thereby
to
nourish
the
childs
soul
to
everlasting
life
;
and
this
duty
lies
more
straightly
,
and
strongly
,
upon
the
parent
in
as
much
as
the
soul
the
Temple
of
God
is
more
excellent
&
of
greater
esteem
then
the
body
,
which
is
but
an
house
of
clay
.
The
father
and
mother
of
Samson
inquire
of
the
Angell
of
the
Lord
saying
,
How
shall
we
order
the
child
,
and
bow
shall
we
do
unto
him
?
and
that
the
child
Samuel
may
be
ordered
aright
,
his
mother
brings
him
very
young
to
the
house
of
the
Lord
,
and
she
lent
,
saith
the
text
,
or
returned
him
to
the
Lord
,
And
what
the
further
duties
of
parents
are
in
this
kind
S.
Paul
intim●●es
in
one
place
when
he
saith
,
I
exhort
;
and
not
only
so
,
but
I
charge
you
as
a
father
doth
his
children
,
that
ye
walk
worthy
of
God
who
hath
called
you
to
his
Kingdome
:
and
in
another
text
he
expresseth
it
more
plainly
,
as
a
precept
to
parents
,
fathers
bring
up
your
children
in
the
nu●ture
and
fear
of
the
Lord
.
and
if
you
will
have
a
more
especiall
and
particular
account
of
the
severall
lessons
to
be
taught
this
child
,
you
may
read
them
set
down
by
the
wise
man
in
his
Proverbs
;
The
father
of
the
righteous
shall
have
great
joy
,
and
be
shall
rejoyce
that
hath
a
wise
son
.
And
that
Parents
may
receive
this
joy
,
Train
up
or
catechise
the
child
in
his
youth
in
the
way
he
should
go
,
and
with
hold
not
correction
from
the
child
,
for
if
thou
beatest
him
with
the
rod
he
shall
not
die
,
but
thou
shalt
deliver
his
soul
from
hell
:
brings
his
mother
to
shame
.
I
have
read
of
a
son
who
on
the
Gallows
called
to
speak
with
his
father
,
where
he
bit
off
his
eare
telling
him
that
if
he
had
done
the
part
of
a
Father
in
training
him
up
with
due
correction
he
had
never
come
to
that
end
.
And
was
not
Eli
to
blame
suffering
his
sons
to
behave
themselves
wickedly
,
when
all
the
correction
he
gave
them
was
Why
do
ye
so
my
sons
?
And
what
was
it
leste
if
not
more
in
Lot
to
drink
immoderat●ly
with
his
daughters
,
whereby
he
came
to
uncover
both
their
nakednesse
?
and
Jacob
himself
deserved
to
be
reprehended
for
suffering
his
daughter
Dinah
to
ramble
among
the
strange
young
men
whereby
she
caught
that
clap
which
caused
so
much
bloud-shed
;
the
Apostle
therefore
saith
,
what
son
is
he
whom
the
father
chastneth
not
?
that
hath
brought
up
her
children
in
the
faith
is
well
reported
of
,
whereas
the
Prophet
tells
us
that
it
became
a
proverb
,
as
is
the
daughter
so
is
the
mother
,
which
appeared
true
in
David
whose
children
after
himself
had
committed
folly
and
murder
were
found
loose
,
rebellious
and
murderers
.
And
yet
to
this
admonition
lest
Parents
grow
too
severe
and
rigid
I
must
give
this
caution
,
that
Parents
be
not
like
Rehoboam
to
threaten
or
use
scorpions
,
that
is
,
whips
having
sharp
thongs
like
points
of
thorns
or
stings
of
Serpents
,
but
ever
that
they
remember
the
counsell
of
the
Apostle
,
Fathers
provoke
not
your
children
unto
wrath
lest
that
(
as
himself
speaks
)
they
may
be
discouraged
,
the
heir
as
long
as
he
is
a
childe
differeth
not
from
a
servant
.
And
yet
the
duty
of
the
Parent
ends
not
here
but
extends
it self
to
a
further
point
that
he
provide
for
his
child
,
the
Apostle
is
expresse
herein
when
he
saith
,
The
parents
ought
to
lay
up
for
their
children
,
which
thing
if
they
doe
not
,
then
saith
the
same
Apostle
,
That
man
that
provides
not
for
his
own
hath
denyed
the
faith
,
and
is
worse
then
an
infidell
,
(
for
the
heathens
and
infidels
do
it
)
yea
he
is
worse
then
the
very
beasts
,
all
which
provide
for
their
young
,
except
the
Raven
,
which
as
some
write
forsake
theirs
featherlesse
and
meatlesse
,
leaving
them
to
be
nourished
either
by
the
dew
from
heaven
,
from
flies
in
the
aire
,
or
from
small
wormes
breeding
in
the
nest
:
and
this
if
the
Naturalists
observation
holds
heightned
the
miracle
that
God
wrought
when
he
caused
these
Ravens
such
unnaturall
birds
to
their
own
,
to
feed
the
Prophet
Elijah
.
But
to
this
duty
of
Parents
providing
for
children
,
I
must
give
a
memento
or
two
which
may
concern
the
parent
and
some
other
,
that
may
respect
the
child
;
to
that
which
concerns
the
Parent
,
we
have
a
proverb
or
by-word
,
Happy
is
that
child
whose
father
goes
to
the
Devill
,
and
I
remember
when
Rebecca
intended
in
love
to
Jacob
the
younger
to
rob
Esau
the
elder
and
and
the
heir
of
his
birth-right
,
Jacob
said
to
his
mother
,
by
this
fraudulent
and
false
way
I
shall
bring
a
curse
upon
my self
and
not
a
blessing
,
but
what
is
the
mothers
reply
?
upon
me
be
the
curse
my
son
,
so
I
make
thee
great
and
Lord
of
all
;
but
worthily
deserves
that
Parent
the
curse
,
and
justly
is
he
rewarded
with
hell
,
who
fears
neither
the
curse
nor
hell
,
so
he
can
make
his
son
rich
and
great
.
A
learned
Father
of
the
Church
,
But
certainly
if
Parents
were
so
besotted
with
their
love
to
their
children
as
to
hazard
their
own
everlasting
damnation
and
torture
for
their
children
,
yet
did
they
consider
how
little
benefit
these
ill
gotten
goods
bring
to
their
children
and
posterity
in
the
end
they
would
not
be
so
hell-hardy
as
they
are
,
for
hear
what
the
Prophet
speaks
,
I
have
seen
(
and
so
have
we
)
the
wicked
in
great
power
,
and
spreading
himself
like
a
green
Baytree
,
yet
he
passed
and
loe
be
was
not
,
yea
I
sought
him
but
he
could
not
be
sound
;
and
the
Aegyptians
when
they
would
expresse
such
a
father
and
his
son
they
portrayed
one
twisting
a
rope
,
and
an
other
ravelling
it
ou●
,
and
indeed
often
it
comes
so
to
passe
that
the
house
reard
by
fraud
and
iniquity
,
becomes
like
an
house
that
is
built
of
a
liquid
substance
that
the
sun
will
consume
,
or
if
not
,
yet
God
as
the
Lord
of
the
earth
may
take
his
own
if
ill
gotten
,
from
him
where
he
findes
it
,
and
this
without
all
or
any
shew
of
injustice
.
Therefore
Fathers
that
your
estates
may
prove
durable
to
your
children
and
comfortable
to
your selves
,
get
them
in
the
fear
of
God
and
by
honest
,
and
just
means
,
and
in
the
distribution
of
them
be
just
and
equall
,
not
giving
all
or
the
most
of
all
to
one
for
the
raising
or
propagating
a
name
,
and
little
to
the
rest
.
I
am
not
ignorant
that
diverse
people
doe
it
and
herein
they
do
right
well
,
because
herein
they
seem
to
imitate
the
Jews
who
indeed
left
those
lands
in
Canaan
which
came
unto
them
and
were
divided
by
lot
,
these
for
the
most
part
as
by
prescription
or
law
descended
to
the
elder
,
and
again
because
the
elder
among
them
both
in
sacred
and
civill
affairs
and
titles
had
the
preheminence
before
and
above
the
younger
.
But
neither
before
nor
after
the
law
given
by
Moses
did
this
hold
as
a
law
,
that
the
elder
should
enjoy
all
the
lands
,
except
as
before
,
I
say
that
which
by
Gods
immediate
prescript
was
so
divided
to
them
by
lot
.
For
before
the
law
observe
the
eldest
of
Jacobs
children
,
Reuben
,
Simeon
and
Levi
,
and
of
the
twelve
Joseph
and
Benjamin
the
youngest
,
yet
Judah
the
fourth
son
he
hath
the
dominion
,
and
Joseph
and
Benjamin
,
the
greatest
part
in
their
fathers
blessing
,
but
yet
so
that
although
be
gave
them
most
whom
he
most
aff●cted
for
the
inward
endowments
and
goodnesse
of
the
soul
,
yet
he
gave
them
all
of
his
blessing
from
God
liberally
and
proportionably
to
their
several
abilities
;
And
did
not
Isaac
the
like
?
&
what
did
King
David
a
man
after
Gods
own
heart
,
who
having
had
six
sons
elder
then
Salomon
yet
intended
in
their
life
time
and
afterward
actually
setled
the
crown
upon
Salomon
,
the
younger
it
hath
been
so
much
practised
by
many
that
it
bath
almost
become
a
proverb
,
Who
best
deserves
best
have
.
Yet
so
,
that
all
may
be
as
heirs
of
their
Fathers
spirituall
,
so
of
his
earthly
and
temporall
blessing
and
that
with
some
indifferent
measure
and
proportion
.
For
although
a
river
cut
and
divided
into
many
streams
runs
not
so
strongly
nor
makes
so
great
a
shew
or
noise
,
yet
thus
divided
it
doeth
lesse
harm
by
breaches
or
overflowings
,
and
more
good
by
watering
and
refreshing
the
land
.
And
I
am
sure
,
that
an
house
,
bridge
,
or
castle
,
built
or
setled
upon
most
arches
buttresses
or
piles
of
stone
stands
more
firmely
and
for
continuance
then
that
which
stands
but
upon
one
;
for
if
this
one
failes
as
oft
it
is
seen
in
the
heirs
of
England
,
all
the
house
falls
to
decay
with
him
and
is
gone
.
Now
if
two
strings
to
the
bow
holds
surest
,
then
say
I
why
not
to
have
two
,
three
or
four
,
rather
then
to
trust
all
to
one
?
but
if
you
shall
adde
hereunto
,
the
heart-burnings
,
contentions
,
troubles
and
wars
not
only
between
Davids
children
,
or
Isaacs
,
or
between
the
Edomites
and
Israelites
,
the
issue
and
posterity
of
Esau
and
Jacob
,
but
of
thousands
more
upon
unequall
distributions
,
you
will
soon
conclude
that
it
is
neither
wise
,
good
nor
safe
to
give
all
or
most
of
all
to
one
because
he
is
the
elder
,
but
either
to
give
the
most
to
the
best
or
proportionally
to
divide
it
among
all
.
And
because
the
children
of
great
men
and
gentlemen
as
well
as
of
others
grow
from
good
to
bad
,
and
from
ill
to
worse
,
therefore
it
behoves
parents
as
much
as
in
them
is
,
and
in
their
life
time
not
to
bring
up
their
children
to
be
meer
gentlemen
,
that
is
,
to
hawke
,
hunt
,
or
to
eate
,
drink
and
play
,
which
was
the
sin
and
destruction
of
the
old
world
,
and
is
taxed
by
the
Apostles
,
which
is
the
same
in
our
days
,
but
as
the
Apostle
wisely
and
holily
hath
given
us
in
charge
,
Let
every
man
abide
in
that
calling
wherein
he
was
called
,
which
words
imply
no
lesse
then
that
every
man
should
have
a
calling
which
is
agreeable
to
the
first
foundation
and
building
up
of
the
world
.
Where
at
first
no
sooner
was
the
stage
of
the
world
reared
,
but
that
our
first
father
Adam
was
set
to
acting
,
that
is
to
speak
plainly
,
Adam
was
set
to
dress
the
garden
,
and
not
only
the
children
of
Adam
,
who
were
heires
of
the
world
,
spent
their
time
in
tilling
and
sowing
the
earth
;
or
in
keeping
and
feeding
sheep
,
but
the
Patriarchs
,
Abraham
,
Isaac
and
Jacob
,
though
Lords
of
great
possessions
,
and
masters
of
many
servants
,
and
powerfull
to
fight
with
,
and
conquer
Kings
,
yet
these
(
witness
the
holy
writ
)
lived
not
as
our
Gentlemen
do
,
but
as
the
Apostle
counsells
and
commands
us
,
they
lived
and
exercised
themselves
in
honest
callings
;
for
they
knew
that
as
of
idleness
comes
no
goodness
:
so
he
that
lives
idly
,
to
eate
,
drink
and
play
,
must
be
sure
as
the
Apostle
speaks
,
that
the
judgement
of
God
is
according
to
truth
,
against
them
which
commit
such
things
,
and
therefore
that
they
do
hereby
treasure
up
unto
themselves
wrath
against
the
day
of
wrath
,
and
the
just
judgement
of
God
,
who
will
render
to
every
man
according
to
his
deeds
.
The
Greeks
as
I
am
taught
have
a
word
which
signifies
to
play
the
Stork
,
whereby
they
understand
,
that
the
love
of
parents
to
their
children
should
beget
in
children
a
reddition
and
retribution
of
their
duty
to
their
Parents
;
for
it
is
storied
of
the
Stork
that
as
the
old
one
hath
been
loving
and
tender
to
feed
,
defend
,
and
cherish
their
young
;
so
the
young
will
feed
,
defend
,
and
carry
the
old
when
it
is
unable
to
help
it self
.
Now
Christ
himself
,
behold
the
fowles
of
the
aire
,
and
accordingly
the
Spirit
of
God
,
by
his
pen-men
grounds
instructions
to
children
,
in
their
duty
to
parents
,
as
S.
Paul
doth
when
he
saith
,
Children
obey
your
Parents
in
the
Lord
,
for
this
is
right
;
and
again
,
Honour
thy
father
and
mother
(
which
is
the
first
commandement
with
promise
)
and
he
adds
a
reason
to
his
counsell
on
the
childs
behalf
,
That
it
may
be
well
with
thee
,
and
that
thou
mayest
live
long
(
and
happy
)
on
the
earth
.
The
Parents
of
Tobiah
called
their
son
(
implying
what
children
should
be
to
their
parents
)
the
light
of
their
eyes
to
guide
and
direct
them
,
and
the
staff
of
their
hand
in
going
in
and
out
to
defend
them
.
and
we
have
a
story
of
a
godly
Christian
Daughter
to
this
purpose
,
who
in
part
rob'd
her
child
,
that
with
the
milk
of
her
breasts
she
might
nourish
her
father
imprisoned
and
almost
sterved
by
the
merciless
Tyrant
.
Nor
doth
the
Childs
duty
here
end
,
children
must
obey
their
parents
in
the
Lord
:
that
is
,
in
all
just
and
lawfull
things
,
what
ever
they
command
,
so
it
be
not
repugnant
to
the
word
,
or
law
of
the
Lord
,
which
the
same
Apostle
in
an
other
Epistle
commands
saying
;
Children
obey
your
parents
in
all
things
(
that
is
,
as
before
,
in
the
Lord
)
for
this
is
well
pleasing
to
the
Lord
:
for
obeying
them
in
all
things
in
the
Lord
,
in
so
doing
the
children
obey
the
Lord
,
which
commands
this
obedience
.
And
what
the
sin
or
punishment
of
disobedience
is
,
The
eye
that
mocketh
at
his
father
and
despiseth
to
obey
his
mother
,
the
ravens
,
those
birds
which
of
all
others
are
least
regarded
(
as
I
told
you
)
by
the
old
ones
,
shall
pick
out
,
and
the
Eagles
shall
devour
them
:
but
the
Apostle
saying
,
Obey
and
honour
thy
father
and
mother
,
that
thy
days
may
be
long
(
and
happy
)
on
earth
,
implies
no
less
then
,
that
he
who
doth
not
obey
and
honour
them
,
shall
have
but
few
or
evill
days
while
they
live
here
,
besides
the
evill
which
shall
follow
after
,
Our
blessed
Saviour
hath
pronounced
the
same
plainly
and
fully
,
saying
,
God
commanded
,
Honour
thy
father
and
mother
,
and
he
that
doth
contrary
let
him
die
the
death
.
there
is
a
generation
that
curseth
their
father
:
and
such
saith
the
Prophet
are
those
who
dishonour
their
parents
;
Against
which
sin
of
paricide
or
killing
parents
,
the
wise
law-giver
Solon
,
provided
no
law
,
because
he
thought
no
man
could
be
so
desperately
wicked
,
as
to
kill
and
destroy
him
,
that
under
God
gave
him
life
,
yet
the
Romans
in
detestation
of
this
so
unnaturall
a
sin
,
decreed
a
death
unheard
of
untill
their
times
,
which
was
that
such
a
parent-slayer
should
be
closed
up
in
a
leathern
sachell
,
together
with
a
viper
,
art
ape
,
and
a
cock
;
and
so
to
be
cast
into
the
river
to
be
gnawed
upon
,
to
be
drowned
,
and
to
be
sterved
to
death
.
When
God
promised
Abraham
to
be
his
exceeding
great
reward
,
he
replyed
to
Godand
said
,
Lord
God
wherein
wilt
thou
reward
me
,
or
what
wilt
thou
give
me
,
seeing
I
am
childless
?
wherein
he
implyed
all
temporall
goods
and
blessings
were
as
nothing
to
him
without
an
heire
;
and
then
the
word
of
the
Lord
came
unto
him
saying
,
thou
shalt
have
an
heire
come
forth
of
thine
own
bowells
.
Hezekiah
likewise
when
the
Prophet
told
him
,
he
should
dye
,
wept
that
he
should
dye
childless
.
And
barrenness
or
want
of
children
is
in
holy
writ
often
called
a
reproach
,
yea
,
and
pronounced
by
God
as
a
punishment
,
but
on
the
contrary
a
great
blessing
to
have
children
.
Insomuch
that
David
repining
as
it
were
at
the
prosperity
of
the
wicked
,
he
reckons
this
as
one
of
their
greatest
,
That
they
are
full
of
children
,
and
that
they
leave
their
substance
to
their
babes
,
and
in
another
psalme
,
God
will
bless
them
that
fear
him
,
and
will
increase
them
more
and
more
them
and
their
children
;
and
again
,
Loe
children
are
an
heritage
of
the
Lord
,
and
the
fruit
of
the
womb
is
his
reward
,
for
they
are
as
arrowes
in
the
band
of
a
mighty
man
,
and
therefore
happy
is
the
man
that
hath
his
quiver
full
of
them
,
for
they
shall
(
be
able
to
)
speak
with
their
enemies
in
the
gate
;
that
is
,
in
the
gate
where
the
Judges
sate
,
where
their
children
shall
stand
up
to
plead
for
their
father
:
and
in
the
field
they
shall
be
as
arrowes
to
defend
him
against
his
enemies
.
It
is
storied
that
when
Croesus
was
ready
to
be
slain
,
that
his
son
who
till
that
time
was
dumbe
and
never
could
speak
,
yet
now
distracted
with
fear
and
grief
,
arising
from
the
love
to
his
father
,
he
cryed
out
,
O
kill
not
my
father
Croesus
.
And
it
is
fabled
that
Gerion
had
three
faces
,
the
morall
whereof
was
,
that
he
had
three
sons
who
lived
so
lovingly
,
and
defended
their
fathers
name
,
and
possessions
so
unanimously
as
though
they
had
had
but
one
soul
,
animating
and
actuating
in
three
bodies
.
Neither
can
I
forget
here
that
passage
of
Scylurus
because
it
comes
so
neer
to
that
quiver
of
arrowes
,
which
I
mentioned
from
King
David
,
in
his
Psalmes
,
who
calling
his
sons
unto
him
,
compared
them
to
a
bundle
of
arrows
which
saith
he
,
if
ye
sever
you
may
easily
break
them
singly
,
but
so
long
as
they
are
thus
bound
and
fastned
together
,
they
will
hold
and
be
a
defence
both
to
your selves
and
your
father
;
and
thus
happy
is
that
father
which
hath
his
quiver
full
of
such
arrows
.
Chap.
XL.
The
love
of
our
Native
country
.
NExt
to
the
love
of
our
Parents
our
Country
challengeth
an
interest
in
our
love
,
as
being
our
common
parent
,
and
although
one
Philosopher
would
derive
the
word
from
the
mothers
side
and
call
our
country
Matria
yet
generally
it
is
called
Patria
,
as
from
the
father
because
though
our
country
as
the
mother
bears
us
,
yet
as
the
father
it
nourisheth
,
provides
for
,
and
defends
us
,
which
most
properly
are
the
acts
of
the
father
.
And
hereupon
,
both
with
Greeks
and
Latines
these
speeches
became
as
proverbs
:
The
salt
of
our
own
country
is
more
pleasant
then
all
the
dainties
of
strange
places
,
and
of
all
sweets
our
country
is
the
sweetest
.
And
this
holding
true
and
working
by
a
kind
of
naturall
instinct
,
it
comes
to
pass
that
what
ever
our
country
is
,
though
barren
or
unhealthy
,
yet
we
love
and
prefer
it
before
a
richer
and
more
healthy
place
;
&
were
there
not
such
a
working
naturall
instinct
in
man
,
inclining
his
love
and
desire
to
his
own
native
soil
,
many
a
country
would
hardly
be
inhabited
but
be
left
desolate
.
Ithaca
the
place
of
birth
to
Vlysses
esteemed
the
wisest
man
then
living
among
the
Greeks
,
though
it
were
a
poor
rocky
land
,
and
the
meanest
of
Islands
thereabout
,
yet
it
were
worth
your
reading
how
that
wise
man
bewailed
his
absence
thence
but
ten
years
,
though
imployed
abroad
in
his
countries
service
,
and
with
what
joy
he
welcomed
himself
home
at
his
return
.
And
from
the
fervent
love
and
zeal
that
some
men
above
others
,
have
born
to
the
honour
and
welfare
of
their
country
,
they
have
deserved
the
highly
priced
,
and
honourable
title
to
be
called
Patriots
,
which
signifies
lovers
and
defenders
of
their
country
.
And
although
all
countries
more
or
less
,
have
abounded
with
such
,
yet
Rome
(
which
by
this
means
became
the
Mistress
of
the
world
)
hath
exceeded
all
;
with
whom
it
was
common
,
and
ordinary
to
prefer
the
good
and
glory
of
their
country
,
before
parents
,
wife
or
children
,
or
what
ever
was
most
dear
unto
them
,
even
before
their
own
lives
:
holding
that
true
which
the
Roman
Orator
said
,
It
is
said
a
sweet
thing
,
to
dye
for
the
good
of
our
country
.
Histories
that
confirme
this
among
the
Romans
are
obvious
and
innumerable
:
I
mall
therefore
without
troubling
you
give
but
one
,
of
those
Lacedemonians
,
who
being
sent
to
pacifie
the
enraged
Persian
,
and
finding
that
nothing
but
their
lives
could
abate
that
fury
against
their
country
readily
yeelded
themselves
to
death
,
which
gallant
resolution
and
zealous
love
,
when
the
Persian
considered
,
he
gave
them
their
lives
,
and
spared
their
country
.
And
so
much
were
the
holy
Patriarchs
affected
wich
this
love
to
their
native
soile
that
when
they
were
either
sent
or
constrained
through
want
or
otherwise
to
dye
in
other
lands
,
yet
as
Jacob
and
Joseph
they
made
it
one
of
their
last
and
greatest
r●quests
among
earthly
things
to
be
brought
back
and
to
be
buried
in
their
own
Countries
.
I
could
adde
hereunto
that
among
all
punishments
inflicted
upon
capitall
offenders
,
that
next
to
death
was
generally
accounted
banishment
,
by
which
I
mean
not
an
amandation
,
sending
away
or
sequestring
a
man
from
his
own
house
within
his
own
countrey
,
which
was
not
much
feared
or
declined
,
but
an
exile
,
casting
out
or
driving
away
from
his
native
soile
.
Neither
held
this
so
among
men
alone
,
but
it
was
denounced
by
God
himself
as
a
most
severe
punishment
and
sign
of
his
heavy
wrath
against
the
King
Jehoiakim
,
Nay
I
could
instance
in
divers
both
wise
and
noble
Spirits
who
have
desired
rather
presently
to
dye
and
so
to
be
buried
in
their
own
then
to
prolong
their
lives
,
and
after
it
to
be
interred
in
a
strange
countrey
,
esteeming
themselves
better
laid
in
a
grave
in
their
own
countrey
and
returned
to
their
own
house
.
A
Philosopher
being
asked
,
what
a
man
ought
to
doe
to
a
wicked
rebellious
country
answered
you
must
deal
with
it
as
with
your
mother
,
whom
you
must
never
despise
but
honour
and
make
her
better
if
you
can
,
but
never
forsake
her
:
and
accordingly
we
have
read
of
divers
who
have
rejected
parents
,
wives
,
children
,
when
grown
to
excess
of
impiety
or
iniquity
,
yet
so
it
comes
to
pass
that
even
for
the
most
crying
sinnes
few
or
none
cast
off
their
country
.
Think
on
Lot
,
who
rather
then
forsake
his
countrey
he
must
be
forced
out
of
it
by
an
Angel
of
heaven
,
as
rather
hazarding
to
burn
in
his
own
country
then
to
live
in
a
better
.
I
could
adde
to
all
this
,
that
Christ
himself
so
farre
testified
the
love
he
bore
to
Bethlehem
the
village
and
Nazareth
the
region
of
his
birth
and
education
,
that
he
resorted
often
to
them
labouring
their
conversion
,
and
bewailed
himself
as
it
were
for
this
,
that
through
their
unbeleef
he
did
no
miracles
among
them
.
But
briefly
to
close
all
,
I
shall
desire
you
to
read
two
Psalmes
,
in
the
one
whereof
you
may
plainly
see
how
the
people
of
Israel
though
they
enjoyed
Gods
gracious
presence
and
comfortable
assistance
in
Babylon
,
For
being
out
of
their
country
,
saith
the
text
,
They
sate
down
and
wept
when
they
remembred
Zion
,
yea
they
hanged
up
their
harpes
the
instrumens
of
joy
,
and
musick
to
the
Lord
,
professing
they
could
not
sing
the
Lords
song
in
a
strange
land
;
and
yet
though
this
they
could
not
do
for
grief
,
yet
for
loves
sake
they
wished
to
forget
their
cunning
if
ever
they
forgat
Jerusalem
,
yea
they
wished
that
their
tongue
might
cleave
to
the
roof
of
their
mouth
,
and
that
they
might
never
speak
if
they
did
not
remember
,
nay
if
they
did
not
prefer
Jerusalem
above
their
Chief
or
choice
joy
.
And
as
their
grief
was
such
for
the
losse
,
now
see
if
as
great
joy
were
not
conceived
by
them
for
the
regaining
of
their
beloved
country
,
for
now
they
say
being
returned
we
rejoyce
indeed
,
and
not
only
rejoyce
,
but
our
joy
is
such
as
if
it
were
a
dream
which
coming
suddenly
and
unexpectedly
makes
men
l●ughor
sing
or
exult
as
not
knowing
for
joy
what
they
do
;
which
we
express
when
we
say
mad
for
joy
;
and
such
was
this
joy
of
Gods
Israel
upon
their
return
to
their
own
country
,
as
the
Psalmist
there
expresseth
.
If
you
beleeve
not
me
,
hear
themselves
speak
their
own
joy
when
they
say
,
Then
was
our
mouth
filled
with
laughter
and
our
tongue
with
singing
,
insomuch
that
among
the
Heathen
they
said
,
The
Lord
hath
done
great
things
for
us
,
that
is
,
our
return
home
to
Judea
,
is
such
an
act
that
none
could
have
wrought
for
us
but
the
Lord
,
and
thereof
we
are
glad
.
The
Grecians
held
that
to
be
their
country
where
they
thrived
best
and
got
most
,
yea
it
was
a
Proverb
among
both
Greeks
and
Romans
,
That
is
a
mans
country
where
it
is
well
with
him
,
or
where
he
doeth
well
.
Now
if
this
terrestriall
country
of
smoaky
unsavory
earth
below
be
so
sweet
and
pleasing
to
the
corporall
,
what
then
must
that
other
heavenly
glorious
country
above
be
unto
the
spirituall
man
?
for
man
as
he
consists
of
two
parts
body
and
soul
,
and
in
that
regard
man
may
be
termed
a
double
,
that
is
,
an
earthly
and
a
spirituall
man
,
which
agrees
with
that
of
S.
Paul
,
All
this
and
much
more
will
be
evident
to
any
ordinary
understanding
that
will
read
the
Apostle
where
he
thus
speaks
:
Abraham
when
he
was
sent
by
God
from
his
own
to
a
strang
country
,
which
hath
foundations
(
as
though
this
of
the
earth
were
instable
)
and
such
foundations
as
whose
builder
and
maker
is
God
.
And
if
you
will
further
know
and
see
the
glory
of
this
city
in
this
heavenly
country
with
the
excellent
company
,
and
joy
there
to
be
found
,
then
read
forward
where
the
Apostle
faith
,
Yee
are
now
in
the
City
of
the
living
God
,
the
heavenly
Jerusalem
,
where
you
shall
find
an
innumerable
company
of
Angels
,
the
Spirits
of
just
men
made
perfect
,
yea
God
the
Judge
of
all
,
and
Jesus
the
Mediator
of
the
new
covenant
or
testament
,
whose
bloud
speaketh
better
things
for
us
(
to
the
Judge
)
then
the
bloud
of
Abel
.
And
this
being
our
country
indeed
,
and
that
we
may
expresse
our
love
thereunto
,
Let
us
,
saith
the
same
Apostle
,
go
forth
(
out
of
this
vale
of
misery
,
unto
him
(
Christ
Jesus
)
For
here
we
have
no
continuing
City
but
seek
one
to
come
:
And
that
this
we
may
seek
aright
,
and
so
find
,
God
of
his
infinite
mercy
grant
unto
us
for
Jesus
Christs
sake
,
to
whom
be
all
glory
and
honour
,
Amen
.
The
End
.