CHAP.
I.
Of
the
vanity
of
the
lives
of
Men.
IF
the
end
be
the
crown
of
the
work
,
the
creating
of
man
was
the
crown
of
the
creation
;
for
after
God
had
made
man
after
his
own
[
a
](A90884-e11460-b)
a
Gen.
1.27
.
Image
,
and
had
infused
into
him
a
living
soul
,
he
rested
[
b
](A90884-e11470-b)
b
Gen.
2.2
.
on
the
seventh
day
from
all
his
works
;
and
this
ingrateful
man
(
who
was
the
Master-piece
of
all
Gods
works
,
and
to
whom
he
had
given
an
unlimited
prerogative
over
the
beast
of
the
field
,
the
fowl
of
the
air
,
and
the
fishes
of
the
sea
,
)
did
by
his
disobedience
become
inferior
to
the
most
despised
creatures
under
the
Sun
;
and
by
his
sin
,
all
his
posterity
that
lived
under
the
state
of
Nature
,
are
more
miserable
and
fuller
of
vanity
then
any
of
the
unreasonable
creatures
:
for
ever
since
they
have
been
an
object
of
[
c
](A90884-e11480-b)
c
Heraclitus
.
sorrow
to
some
,
or
a
subject
of
[
d
](A90884-e11490-b)
d
Democritus
.
derision
to
others
:
But
because
the
vanity
and
misery
of
their
lives
will
best
appear
,
first
,
by
their
Conception
,
secondly
,
by
their
Infancie
,
thirdly
,
by
their
adolescency
,
fourthly
,
by
their
virility
,
fifthly
,
by
their
declination
,
sixthly
,
by
their
decrepit
age
.
I
will
will
speak
of
them
in
order
.
For
the
first
,
concerning
their
conception
,
[
e
](A90884-e11510-b)
e
Psal.
51.5
.
(
Behold
,
saith
the
Prophet
David
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
,
)
it
proceeds
from
a
carnall
delight
,
which
God
hath
been
pleased
(
for
the
increase
and
the
preservation
of
mankinde
)
to
give
to
the
act
of
generation
;
for
if
in
lieu
of
delight
this
act
had
been
accompanied
with
dolour
,
the
world
had
been
before
this
time
deprived
of
reasonable
creatures
,
because
of
the
antipathy
there
is
between
Nature
and
Dolour
,
but
between
Nature
and
Delight
there
is
a
loving
simpathy
which
begetteth
a
desire
in
the
Males
and
Females
of
conjunction
for
to
increase
or
preserve
their
kinde
.
Now
if
this
conjunction
be
not
according
to
the
Commandment
of
God
,
by
adhering
every
man
to
his
wife
,
and
every
wife
to
her
husband
;
this
Delight
becoms
a
Lust
,
and
by
consequence
a
sin
,
odious
to
God
and
men
:
But
suppose
it
be
by
the
undefiled
bed
of
Matrimony
,
yet
their
conception
according
to
the
Naturalists
that
have
dived
into
the
secrets
of
Nature
,
is
strange
and
homely
,
for
six
dayes
after
the
conjunction
,
say
they
,
of
the
husband
and
the
wife
,
the
seed
of
them
both
,
is
by
the
naturall
heat
of
the
womb
,
turned
into
a
kinde
of
milk
,
which
is
inclosed
within
a
skin
,
much
like
to
the
skin
of
an
Egg
,
and
nine
dayes
after
it
becomes
blood
,
having
within
it
three
small
bladders
,
the
one
containing
the
substance
of
the
heart
;
the
second
containing
the
substance
of
the
brain
,
and
the
third
containing
the
substance
of
the
liver
,
and
then
after
twelve
days
it
becomes
flesh
,
and
then
by
the
admirable
work
of
God
the
members
are
formed
,
and
by
degrees
the
veins
,
sinews
and
nerves
are
strengthened
,
and
within
eighteen
days
more
,
it
pleaseth
God
to
infuse
into
it
a
living
soul
,
and
so
the
childe
having
life
,
draws
his
food
by
his
Navel
,
and
by
it
increaseth
daily
in
strength
,
and
this
food
is
no
other
dainties
then
the
menstruall
blood
of
his
mother
,
held
to
be
the
most
polluted
excrement
of
Nature
.
now
after
it
hath
been
imprisoned
nine
moneths
in
this
obscure
prison
,
and
fed
seven
months
and
an
half
,
with
this
lothsome
food
,
nature
growing
strong
,
it
breaketh
by
strugling
the
skin
of
the
bladder
,
above
spoken
of
,
and
feeling
the
air
endeavors
to
come
forth
;
so
by
his
pangs
,
groans
,
and
struggling
,
and
the
violent
travel
of
his
mother
it
is
produced
to
the
light
,
many
miscarrying
at
their
birth
by
divers
accidents
,
and
others
in
their
mothers
womb
,
some
by
the
fright
of
their
mothers
,
others
by
some
rub
on
her
sides
,
or
by
the
loathsom
sent
of
the
snuff
of
a
candle
;
besides
their
mother
is
subject
to
swoundings
,
&
longings
during
her
childe-bearing
,
and
their
longings
and
fond
desires
are
most
commonly
for
fruits
,
or
for
strange
and
unsavory
meats
,
which
being
debarred
,
causeth
oftentimes
the
mother
and
the
childe
to
miscarry
together
.
The
consideration
of
these
things
should
humble
the
proudest
man
upon
earth
,
and
make
him
acknowledg
ingenuously
,
that
of
all
other
creatures
under
the
Sun
,
his
conception
and
birth
,
are
the
most
miserable
.
For
the
second
,
Concerning
the
Infancie
of
men
,
it
begins
at
their
birth
,
and
continues
till
they
be
fifteen
years
of
age
;
the
two
first
years
of
it
is
nothing
but
impotencie
,
and
weak
imbecillity
to
himself
,
and
charge
,
trouble
,
and
vexation
to
his
Parents
:
and
whereas
other
creatures
by
the
benefit
of
Nature
can
stand
upon
their
legs
,
and
seek
after
their
food
,
man
the
Lord
Paramont
of
them
all
is
swadled
in
clouts
,
and
not
able
to
help
himself
:
the
yong
Chickins
as
soon
as
they
are
hatched
can
run
after
their
Dam
,
to
seek
for
food
,
and
have
that
sagacity
to
hide
themselves
under
her
wings
at
the
fluttering
of
the
Kite
:
the
Lambs
,
Calves
,
and
yong
Colts
stand
suddenly
upon
their
legs
to
seek
their
Dams
teats
,
but
man
would
perish
if
his
mother
by
her
naturall
affection
did
not
bring
the
nipple
of
her
breast
to
his
mouth
,
and
rock
him
upon
her
knees
:
and
for
the
three
or
four
years
of
this
infancy
he
must
be
carefully
tended
,
for
fear
he
should
,
like
[
f
](A90884-e11560-b)
f
Josephus
in
his
Antiquities
.
Moses
,
put
burning
coles
into
his
mouth
in
stead
of
food
,
or
kill
himself
with
a
knife
,
or
some
sharp
edged
tool
:
and
in
the
fifth
and
sixth
year
of
his
age
care
must
be
taken
,
that
Horses
,
Carts
,
or
Coaches
,
run
not
over
him
in
the
streets
:
and
at
seven
years
of
his
age
,
he
must
be
carefully
brought
up
to
learning
,
according
to
his
birth
or
degree
,
either
at
the
Grammar
School
,
or
to
learn
to
Write
,
Cypher
,
or
to
keep
Accompts
,
that
he
may
be
inabled
at
fifteen
years
of
age
to
be
sent
to
the
University
,
or
placed
with
merchants
or
Trades-men
,
that
by
a
lawfull
calling
he
may
live
like
a
man
for
the
time
to
come
.
Now
for
as
much
as
it
is
the
fittest
time
for
the
education
of
children
,
from
seven
years
of
age
to
fifteen
,
Parents
must
be
carefull
in
that
time
,
if
they
intend
to
have
any
comfort
of
them
,
to
bring
them
up
in
the
true
fear
of
God
,
to
break
them
of
their
Will
,
and
make
them
attain
to
an
habit
of
Piety
,
and
morall
Vertue
:
for
Education
goes
beyond
Nature
,
and
a
yong
twig
will
bend
any
way
,
but
an
old
standard
will
rather
break
then
bow
:
and
therefore
Salomon
saith
,
[
g
](A90884-e11600-b)
g
Prov.
22.6
.
Train
up
a
childe
in
the
way
he
should
go
,
and
when
he
is
old
he
will
not
depart
from
it
;
and
in
the
22.
Vers.
he
saith
,
[
h
](A90884-e11630-b)
h
Pro.
22.15
.
Folly
is
naturally
bound
in
the
heart
of
a
childe
,
but
the
rod
of
correction
will
drive
it
far
from
him
,
and
correction
to
wilfull
children
is
as
usefull
to
them
as
their
meat
and
drink
;
Withhold
not
[
i
](A90884-e11660-b)
i
Pro.
23.13
.
correction
from
the
childe
,
saith
Salomon
,
for
if
thou
beatest
him
with
the
rod
,
he
shall
not
die
,
and
thou
shalt
deliver
his
soul
from
hell
.
By
these
Precepts
of
the
Prince
of
Wisdom
,
it
is
apparent
that
the
onely
way
to
have
comfort
of
our
children
,
is
to
correct
them
when
they
are
yong
;
and
the
onely
reason
why
this
age
doth
abound
more
then
the
former
in
rebellious
children
,
is
the
indulgency
of
the
Parents
towards
them
;
and
this
indulgency
and
fond
love
of
Parents
,
is
the
cause
of
two
evils
:
first
,
that
the
children
come
to
a
shameful
end
;
secondly
,
that
their
Parents
hoary
heads
go
down
with
sorrow
to
the
grave
;
and
Solomon
confirms
the
same
,
The
rod
and
[
k
](A90884-e11720-b)
k
Prov.
29.15.17
.
reproof
give
wisdom
,
but
a
childe
left
to
himself
bringeth
his
mother
to
shame
:
and
in
the
17.
vers
.
Correct
thy
son
and
he
shall
give
thee
rest
,
yea
,
he
shall
give
delight
unto
thy
soul
.
This
Infancy
of
man
,
is
then
but
meer
vanity
:
for
the
first
five
years
of
it
,
is
but
imbecillity
;
the
second
five
but
puerility
,
and
the
last
five
nothing
but
malice
,
obstinacy
and
disobedience
;
so
that
according
to
their
good
or
bad
education
,
they
become
a
blessing
,
or
a
curse
to
their
Parents
.
Thirdly
,
the
adolescency
or
youth
of
man
,
begins
at
15
years
of
age
,
and
ends
at
thirty
,
the
greater
part
of
it
is
spent
under
the
restraint
of
their
Tutors
,
or
Masters
,
and
by
consequence
freed
from
cares
,
and
curbed
from
vices
,
if
their
Tutors
or
Masters
discharge
their
duty
;
but
if
they
do
not
,
they
commonly
become
so
vicious
,
that
without
the
speciall
grace
of
God
they
can
never
be
recalled
,
and
continue
prophane
and
unthrifty
all
their
dayes
:
And
therefore
Tutors
and
Masters
who
neglect
their
duty
,
and
are
too
indulgent
towards
their
Pupils
or
Servants
,
are
the
cause
of
their
overthrow
,
and
will
be
called
to
a
strict
account
for
it
before
the
Tribunal
of
God
;
The
remisness
or
indulgency
of
[
i
](A90884-e11760-b)
i
1
Sam.
2.2.3
.
and
3.17.18
.
Ely
towards
his
two
sons
Hophny
and
Phineas
drew
a
great
judgment
of
God
upon
him
,
and
upon
them
both
:
and
the
Pupils
and
Servants
that
reject
the
sharp
reprehensions
and
corrections
of
their
Tutors
or
Masters
,
aggravate
their
own
guilt
,
and
acquit
their
Tutors
and
Masters
,
for
they
do
not
shew
themselves
onely
disobedient
to
them
,
but
also
to
God
,
for
St.
Paul
chargeth
them
;
[
m
](A90884-e11810-b)
m
Ephe.
6.5.9
.
Servants
be
obedient
to
them
that
are
your
Masters
according
to
the
flesh
,
with
fear
and
trembling
,
in
singleness
of
your
heart
,
as
unto
Christ
,
not
with
eye-service
as
men
pleasers
,
but
as
the
servants
of
Christ
.
And
ye
masters
,
do
the
same
things
unto
them
,
forbearing
threatnings
;
knowing
that
your
master
also
is
in
Heaven
,
neither
is
there
respect
of
persons
with
him
.
But
when
young
men
are
freed
from
the
subjection
of
their
Tutors
and
Masters
,
and
have
as
it
were
,
the
Bridle
cast
over
their
necks
,
they
run
as
fiercely
after
the
pleasures
,
delights
and
vanities
of
the
flesh
,
as
untamed
Colts
run
from
their
riders
,
when
they
have
cast
them
down
;
and
without
Gods
special
grace
,
miscarry
in
their
race
,
as
it
is
confirmed
by
Solomon
;
who
in
derision
of
their
folly
,
saith
,
Rejoyce
,
O
young
man
,
in
thy
youth
,
and
let
thy
heart
cheer
thee
in
the
days
of
thy
youth
,
and
walk
in
the
ways
of
thy
heart
,
and
in
the
sight
of
thine
eyes
;
but
know
thou
,
that
for
all
these
things
,
God
will
bring
thee
into
judgment
[
n
](A90884-e11850-b)
n
Eccles.
11.9
.
.
The
reason
,
why
in
this
age
men
are
more
addicted
to
their
pleasure
,
then
in
any
other
,
is
,
Because
their
Passions
are
more
predominant
in
them
,
and
experience
doth
shew
,
That
from
twenty
five
yeers
,
to
thirty
five
yeers
of
age
,
men
are
by
the
strength
of
their
bodies
,
the
abundance
and
hear
of
their
blood
(
in
which
doth
reside
the
vital
spirits
,
)
fitter
for
great
enterprises
,
where
they
may
shew
their
courage
and
valor
,
then
at
any
other
season
,
and
that
the
Passions
of
Love
,
and
Ambition
,
are
more
violent
in
them
,
then
in
any
other
age
:
For
the
Adolescency
of
men
,
is
compared
to
the
Spring
;
their
Maturity
or
Virility
,
to
the
Summer
;
their
Declination
,
to
the
Autumn
or
Harvest
;
and
their
decrepit
age
to
Winter
,
the
most
irksome
time
of
the
yeer
.
But
as
it
is
the
most
pleasant
,
and
precious
age
of
men
,
so
is
it
the
most
dangerous
;
for
more
are
carried
away
with
death
,
in
this
age
,
then
in
any
other
,
because
of
the
distemper
,
and
excessive
riots
of
young
men
;
which
beget
burning
Feavers
,
Pleurisies
,
Sanguine
Apoplexies
,
and
divers
loathsom
Diseases
,
that
sends
them
to
their
Grave
before
their
time
.
And
as
their
Passions
are
more
turbulent
in
that
age
,
so
are
their
Actions
more
irregular
:
Young
men
being
most
addicted
,
to
Vindication
,
Spleen
,
Indignation
,
Wrath
,
Rapines
,
and
Oppressions
,
then
others
;
and
as
fickle
,
and
inconstant
as
the
wind
;
fit
to
undertake
,
and
active
to
execute
;
but
rash
and
inconsiderate
,
for
want
of
a
rational
solidity
of
Judgment
.
In
a
word
,
As
this
age
of
man
hath
many
rare
Prerogatives
over
the
others
,
so
it
is
subject
to
great
inconveniencies
,
and
fuller
of
vanity
then
any
.
Fourthly
,
The
maturity
of
mans
age
begins
at
Thirty
,
and
continues
till
Fourty
five
:
In
this
age
mens
mindes
are
commonly
full
of
the
cares
of
this
world
;
they
have
wives
,
children
,
and
servants
to
care
for
;
and
as
their
families
increase
,
so
doth
their
toyl
,
and
their
cares
:
The
vices
or
sins
of
their
youth
,
are
rather
changed
then
forsaken
;
their
delights
and
pleasures
,
are
changed
to
Envy
or
Avarice
;
their
desires
are
now
bent
to
attain
to
honor
and
riches
,
and
to
out-go
their
neighbors
in
all
things
;
but
in
Vertue
,
or
a
Godly
life
their
thoughts
flie
high
,
and
are
bent
only
upon
Machavilian
policies
,
that
they
may
by
them
over-reach
their
Brethren
,
by
false
lights
,
by
falsifications
of
Wares
,
by
distinctions
and
equivocations
;
and
as
for
Religion
,
they
use
it
onely
as
a
baite
to
deceive
men
;
and
are
more
unsatiable
after
gain
and
money
,
then
the
Horse-Leeches
are
after
blood
:
They
account
this
saying
of
Solomon
a
Paradox
.
He
that
loveth
silver
,
shall
not
be
satisfied
with
silver
;
nor
he
that
loveth
abundance
,
with
increase
:
He
that
trusteth
in
his
riches
shall
fall
,
but
the
righteous
shall
flourish
as
a
branch
[
o
](A90884-e11890-b)
o
Eccles.
10.5
,
6
,
7
,
8.
And
so
either
by
right
or
wrong
,
they
will
become
rich
,
and
honorable
;
at
least
in
shew
,
according
to
the
world
,
but
not
really
according
to
God
;
for
in
his
sight
they
are
the
most
vile
,
the
poorest
,
and
the
most
despised
Creatures
under
the
Sun
;
for
they
never
take
into
consideration
this
saying
of
our
blessed
Saviour
.
What
availeth
,
if
a
man
getteth
all
the
world
,
and
loose
his
own
soul
?
This
virility
of
man
;
is
then
but
vanity
,
and
not
inferior
in
Vices
to
Adolescency
;
but
they
are
not
so
visible
to
the
eyes
of
men
,
but
as
odious
to
the
eyes
of
God
.
Fiftly
,
The
declination
of
mens
lives
begins
at
fourty
five
yeers
,
and
continues
till
seventy
.
This
age
of
man
,
is
as
much
subject
to
Envy
and
Avarice
,
as
the
former
age
is
to
Ambition
,
and
carking
cares
;
whereby
it
appears
,
that
mens
Passions
and
Sins
,
do
rather
change
,
then
forsake
them
;
for
volupty
,
and
carnal
delights
,
to
which
young
men
are
most
addicted
in
their
Adolescency
,
doth
change
in
their
declining
age
,
to
Envy
and
Avarice
,
and
sometimes
their
Avarice
doth
change
to
Ambition
,
a
Passion
more
incident
to
the
virility
or
mature
age
of
men
,
then
to
old
age
;
yet
divers
instances
may
be
produced
to
prove
,
That
Avarice
doth
change
into
Ambition
,
in
mens
declining
age
.
Martius
Crassus
[
p
](A90884-e11930-b)
p
See
Plutarch
in
his
life
.
had
by
a
sordid
kinde
of
Avarice
,
attained
to
the
greatest
riches
of
any
that
we
read
of
;
and
yet
out
of
Envy
that
he
bore
to
the
warlike
atchievements
of
Pompeius
and
Caesar
,
such
an
insatiable
Ambition
,
or
desire
of
honor
possessed
him
in
his
declining
age
,
That
at
threescore
and
three
yeers
of
age
,
he
gave
away
half
his
estate
to
the
common
people
of
Rome
,
to
obtain
a
general
Commission
,
to
be
Commander
in
chief
of
the
Roman
Legions
that
were
appointed
to
make
war
in
the
furthest
parts
of
Armenia
against
the
Parthians
.
Which
insatiable
and
unseasonable
Ambition
of
his
,
was
ingeniously
reproved
by
an
old
Armenian
Knight
(
of
whom
,
he
did
desire
to
be
informed
,
of
the
condition
,
and
distance
of
the
way
,
he
was
to
undergo
,
and
power
he
was
to
oppose
in
this
Parthian
journy
,
)
saying
unto
him
,
That
it
was
too
great
for
him
to
undertake
the
same
in
his
declining
age
,
and
that
the
morning
Sun
of
his
age
,
had
been
fitter
for
such
an
enterprise
,
then
the
setting
of
it
.
And
had
Crassus
been
ruled
by
this
wholesom
Counsel
,
he
had
not
by
his
insatiable
desire
of
honor
,
faln
from
the
highest
degree
of
worldly
prosperity
to
the
lowest
degree
of
humane
disgrace
and
misery
,
as
he
did
;
for
by
this
rash
enterprise
,
he
was
the
cause
of
his
own
death
,
and
of
his
eldest
sons
,
and
of
the
lives
of
a
great
part
of
the
bravest
Nobility
of
Rome
,
and
of
the
rout
and
utter
overthrow
of
his
whole
Army
.
This
is
to
prove
,
That
men
in
their
declining
age
,
are
fitter
for
Counsel
,
then
for
Action
;
and
that
is
the
reason
,
that
the
Roman
Senate
,
the
Counsel
of
Areopage
,
and
the
Senate
of
Venice
,
have
been
,
and
are
composed
of
men
,
much
advanced
in
their
declining
age
;
because
their
Passions
are
commonly
more
moderate
,
their
Experience
greater
,
their
Judgment
more
solid
,
and
their
Counsels
safer
,
then
of
those
who
are
in
the
youth
or
virility
of
their
age
;
for
as
Job
saith
,
With
the
ancient
should
be
wisdom
;
and
in
length
of
yeers
,
understanding
[
q
](A90884-e12100-b)
q
Job
12.12
.
Contrarily
,
there
have
been
others
,
in
whom
the
desire
of
honor
hath
raigned
in
their
youth
and
virility
,
as
their
Noble
Martial
atchievements
do
witness
,
who
have
changed
this
Ambitious
Passion
into
the
Sordid
Passion
of
Avarice
,
in
their
declining
age
.
As
may
appear
by
the
lives
of
Vespasiaanus
[
r
](A90884-e12120-b)
r
See
Dion
,
and
the
English
,
and
the
French
Histories
.
of
Henry
the
seventh
King
of
England
,
and
of
Henry
the
fourth
King
of
France
.
Howsoever
,
the
desire
of
Wine
,
of
Money
,
and
the
malicious
Passion
of
Envy
is
more
natural
,
and
doth
commonly
increase
with
age
,
as
much
as
rash
Temerity
,
and
carnal
Delights
do
diminish
by
age
;
whereby
I
conclude
,
That
the
declining
age
of
men
is
not
free
from
Vanity
.
For
what
greater
Vanity
can
there
be
,
then
to
Envy
at
another
mans
prosperity
?
or
to
desire
Wine
,
when
our
head-piece
is
so
weakened
by
age
,
that
it
cannot
overcome
the
vapors
of
it
?
or
to
desire
Money
,
when
we
have
less
need
of
it
,
sith
we
daily
expect
to
be
carried
to
our
Graves
?
Sixthly
and
Lastly
,
The
decrepit
age
of
men
begins
at
seventy
,
and
ends
when
Death
strikes
them
with
her
Dart
;
which
is
according
to
the
course
of
life
,
between
fourscore
,
or
fourscore
and
ten
:
For
none
attains
to
the
days
of
Methuselah
[
s
](A90884-e12200-b)
s
Gen.
6.26
,
or
of
the
Patriarks
,
Abraham
,
Isaac
,
and
Jacob
;
for
God
hath
shortened
the
days
of
men
,
because
of
their
transgressions
,
as
it
appears
,
Gen.
7.3
.
My
Spirit
,
saith
the
Lord
,
shall
not
alwayes
strive
with
man
,
for
he
also
is
flesh
,
yet
his
dayes
shall
be
an
hundred
and
twenty
years
:
and
the
oldest
man
that
hath
been
known
in
this
age
of
the
world
,
was
a
Shropshire
Husbandman
that
was
brought
up
to
London
as
a
wonder
,
in
the
days
of
King
James
,
who
was
said
to
be
one
hundred
and
thirtie
three
years
of
age
;
and
this
long
life
of
his
,
according
to
the
opinion
of
the
learned
Physitians
,
did
proceed
from
the
simplicity
of
his
meate
and
drink
,
for
as
soon
as
he
came
to
be
fed
with
the
dainties
of
the
Court
,
he
came
to
be
diseased
,
and
suddenly
departed
this
life
.
Plinius
,
and
other
Naturalists
,
have
much
troubled
themselves
to
finde
out
the
naturall
reasons
why
mens
lives
are
so
short
:
the
best
reason
they
give
for
it
,
is
,
their
immoderate
diet
,
and
the
variety
of
dainties
,
and
change
of
superfluous
meats
,
cooked
with
art
,
inticing
men
to
gluttony
and
drunkenness
;
for
daily
experience
doth
shew
,
that
those
who
live
soberly
,
and
live
upon
simple
food
,
avoiding
slowth
and
idleness
,
do
live
commonly
longer
then
such
as
feed
on
dainties
,
and
use
a
sedentary
life
;
but
the
chief
cause
of
it
is
,
that
men
do
daily
increase
in
sin
,
and
it
is
just
with
God
for
the
punishment
of
their
sins
to
shorten
their
lives
,
sith
as
the
Apostle
Paul
saith
,
[
t
](A90884-e12310-b)
t
Rom.
6.23
.
That
the
wages
of
sin
is
death
:
howsoever
the
decrepit
age
of
men
,
except
it
be
indowed
with
free
grace
,
and
sanctified
by
the
blessed
Spirit
of
God
,
it
is
the
vanity
of
vanities
,
and
the
misery
of
all
miseries
;
for
the
numerous
infirmities
incident
to
it
,
and
especially
if
penury
doth
accompany
the
same
,
for
old
age
with
penury
is
the
greatest
affliction
that
can
befal
to
generous
spirits
,
and
the
greatest
tentation
of
Satan
to
intice
men
to
despair
;
for
if
rich
men
,
who
have
all
manner
of
comforts
,
cannot
with
patience
support
the
infirmities
of
a
decrepit
age
,
but
murmure
,
as
some
have
done
in
my
hearing
,
that
they
were
weary
of
their
lives
;
of
what
distemper
must
the
poor
aged
people
be
,
who
have
no
worldly
comforts
at
all
,
but
are
ready
to
starve
for
cold
,
and
to
famish
for
want
of
food
!
therefore
tender
and
compassionated
Christians
should
exercise
their
charity
upon
these
objects
of
unparalleld
misery
,
as
the
most
acceptable
sacrifice
they
can
offer
to
God
:
and
yet
all
the
hearts
of
most
men
are
so
hardened
by
a
just
Judgment
of
God
upon
this
Nation
for
its
transgressions
,
that
they
can
look
upon
these
dying
objects
of
compassion
,
whoperish
daily
in
the
streets
without
pity
or
reluctation
.
Now
for
a
conclusion
and
confirmation
of
the
vanity
and
misery
incident
to
the
life
of
men
:
I
will
make
a
short
relation
of
the
Maladies
incident
to
every
one
of
the
ages
of
their
lives
:
first
,
in
their
very
conception
they
may
be
extinguished
,
by
ill
sents
and
vapours
,
and
by
divers
accidents
of
bruises
or
falls
:
secondly
,
in
their
infancy
,
by
the
squincy
,
convulsions
,
measles
,
or
the
smal
pox
:
thirdly
,
in
their
adolescency
,
by
the
sword
,
the
pleuresie
,
and
burning
feavers
:
fourthly
,
in
their
virility
by
sanguin
apoplexies
,
bloudy-flixes
and
consumptions
:
fifthly
,
in
their
declining
age
,
by
the
stone
and
the
gout
,
by
dropsies
,
paralepsies
,
and
flegmtick
apoplexies
:
and
in
the
decrepit
age
,
by
gouts
,
aches
,
cough
,
the
retentions
of
urine
,
the
strangullion
,
poverty
,
cold
,
and
hunger
,
and
divers
other
casualities
;
so
that
I
may
boldly
conclude
with
Salomon
,
that
the
lives
of
naturall
and
unregenerate
men
and
women
,
are
meer
vanity
and
vexation
of
spirit
,
&c.
CHAP.
II.
Of
the
vanity
of
worldly
honors
.
AS
the
end
of
the
Creation
of
man
was
the
glory
of
his
Creator
;
even
so
the
end
of
the
lives
of
men
should
be
the
increase
of
the
glory
of
their
Maker
:
but
the
lives
of
the
greater
part
of
them
have
no
other
end
then
the
honors
,
riches
,
and
pleasures
of
this
world
;
and
therefore
to
shew
you
more
perfectly
the
vanity
of
mens
lives
,
of
which
I
have
made
a
short
Narration
in
the
former
Chapter
:
I
conceive
it
needfull
to
describe
unto
you
in
these
three
Chapters
following
the
vanity
of
their
desires
,
before
I
come
to
speak
of
their
Passions
,
for
the
desires
of
honors
,
riches
,
and
pleasures
are
the
three
deities
they
adore
,
and
to
whom
they
sacrifice
morning
and
evening
their
best
thoughts
,
and
these
for
their
unparallel'd
vanity
,
may
be
called
the
vanity
of
vanities
.
I
will
then
begin
with
the
desires
of
worldly
honors
,
which
are
either
spiritual
or
temporal
,
the
spiritual
are
free
from
vanity
,
because
they
are
supernatural
,
and
full
of
true
joy
and
comfort
:
but
the
temporal
honors
are
but
a
meer
conceit
and
shadow
,
a
vapour
without
substance
and
subsistance
;
and
yet
the
most
powerful
charm
of
Satan
,
whereby
he
lulls
men
asleep
in
the
Paradise
of
fools
,
to
cast
them
when
they
are
awake
into
the
bottomless
pit
of
eternal
woe
;
for
had
not
Satan
held
them
to
be
the
strongest
of
his
temptations
,
he
had
not
reserved
them
for
his
last
battery
against
the
constancy
of
our
blessed
Saviour
,
as
it
appears
in
the
fourth
of
Matthew
,
vers.
8
,
9.
[
a
](A90884-e12430-b)
a
Mat.
4
8.9
.
Again
the
devil
taketh
him
up
into
an
exceeding
high
monntain
,
and
sheweth
him
all
the
Kingdoms
of
the
world
,
and
the
glory
of
them
,
and
said
unto
him
,
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
:
Yet
although
this
roaring
Cannon
of
his
could
not
prevail
against
this
invincible
Rock
,
it
doth
prevail
with
many
thousands
in
these
dayes
,
whom
he
deludes
by
the
glorious
glistering
of
worldly
honors
,
and
doth
falsely
suggest
in
their
mindes
that
they
are
the
supream
good
,
in
which
doth
consist
their
bliss
and
felicity
,
and
makes
them
venter
their
bodies
and
souls
to
injoy
and
possess
them
.
But
to
inlighten
the
eyes
of
these
Monopolists
of
honors
:
I
will
here
set
out
the
vanities
of
worldly
honors
in
their
lively
colours
,
that
they
may
avoid
this
dangerous
snare
of
Satan
,
and
be
induced
to
indeavor
to
attain
unto
the
spiritual
honors
that
will
fill
their
souls
with
unspeakable
joys
and
comforts
.
And
to
this
end
I
will
shew
in
the
first
place
the
vanity
of
the
means
whereby
men
usually
attain
to
worldly
honors
,
which
for
brevity
sake
I
will
reduce
to
these
:
first
,
by
Descent
;
secondly
,
by
Strength
;
thirdly
,
by
Beauty
;
fourthly
,
by
Riches
;
fifthly
,
by
Favors
;
sixthly
,
by
Learning
;
seventhly
,
by
Prudence
;
eightly
,
by
Valour
.
Secondly
,
I
will
shew
to
whom
honor
is
truly
due
;
and
Lastly
,
I
will
give
a
hint
of
the
excellency
,
and
of
the
joy
and
comfort
that
men
may
injoy
from
spirituall
honors
.
For
the
first
,
Such
as
are
nobly
descended
,
[
b
](A90884-e12490-b)
b
See
Charon
in
his
Wisdom
Cap.
59.
Nature
doth
always
endeavor
to
return
to
its
first
principle
;
and
that
is
the
reason
why
the
reply
that
Marius
made
to
a
vicious
Patrician
,
who
out-braved
him
because
of
his
Plebeian
descent
,
is
somuch
commended
:
My
[
c
](A90884-e12560-b)
c
See
Plutarch
in
Marius
life
.
nobility
,
saith
he
,
begins
with
me
,
and
thine
ends
with
thee
;
and
it
is
certainly
more
honorable
to
be
the
spring
of
a
noble
race
,
then
the
end
of
it
:
therefore
personal
nobility
is
reputed
to
be
more
noble
then
that
of
descent
,
except
the
persons
thus
descended
do
equal
or
excel
their
Ancestors
in
vertue
and
valour
;
and
when
it
is
so
,
they
are
to
have
the
precedency
before
a
new
started
Moucheron
,
that
is
the
first
of
his
race
,
that
hath
obtained
by
his
personal
vertues
and
valour
the
honor
to
be
a
Gentleman
.
But
what
cause
have
men
to
boast
,
or
vant
,
or
conceive
themselves
honorable
because
of
their
descent
,
except
they
be
vertuous
and
valourous
themselves
?
for
it
is
a
ridiculous
vanity
to
vant
of
the
gifts
that
were
never
our
own
,
and
did
belong
to
other
men
:
and
yet
it
is
a
common
vanity
,
much
in
fashion
in
these
days
among
our
Gentlemen
,
to
vant
of
their
Ancestors
vertues
and
valour
,
when
themselves
are
effeminate
and
vicious
in
their
maners
,
lives
and
conversations
:
Besides
,
what
have
men
worthy
to
vant
and
boast
of
?
for
they
were
formed
out
of
the
dust
of
the
[
d
](A90884-e12600-b)
d
Gen.
2
7.
ground
,
and
to
dust
they
shall
return
again
;
and
if
any
hath
any
singular
parts
above
another
,
they
are
the
immediat
gifts
of
God
:
It
is
therefore
a
meer
vanity
for
men
to
think
they
should
be
honored
for
their
descent
,
sith
the
meanest
Plebeian
will
be
found
to
be
the
cosen
german
to
the
greatest
Monarch
of
the
world
,
as
the
Emperor
[
e
](A90884-e12620-b)
e
See
the
Antiquities
of
Germany
.
Maximilians
fool
told
him
when
he
saw
him
over
curious
to
seek
out
the
pedegree
of
the
Nobility
of
the
House
of
Austria
,
which
for
Antiquity
is
much
inferior
to
that
of
divers
other
Princes
of
Christendom
,
Leave
off
my
Liege
,
saith
he
,
these
vain
curiosities
,
for
if
you
seek
any
longer
,
you
will
finde
at
last
that
I
am
your
cosen
german
.
For
the
second
,
rent
a
yong
[
f
](A90884-e12710-b)
f
Judg.
14.6
.
Lyon
as
if
he
would
have
rent
a
Kid
;
the
second
,
when
he
[
g
](A90884-e12740-b)
g
Judg.
15.15
.
slew
with
a
new
jaw
bone
of
an
Ass
a
thousand
men
;
the
third
,
when
he
carried
away
upon
his
shoulders
the
gates
of
Gaza
to
the
top
of
a
hill
that
is
before
Hebron
;
and
the
last
,
when
he
to
avenge
himself
upon
the
Philistins
for
the
[
h
](A90884-e12780-b)
h
Judg.
16.3
.
loss
of
his
eyes
,
took
hold
upon
the
two
middle
Pillars
upon
which
the
house
stood
,
and
so
pulled
down
the
same
upon
their
heads
,
and
slew
more
of
the
Philistims
at
his
death
then
he
had
done
in
his
life
time
.
[
i
](A90884-e12800-b)
i
Judg.
16.19.20
.
And
divers
Worthies
attained
to
great
honor
by
their
strength
and
valour
,
as
it
may
be
seen
in
23
Chap.
of
the
2.
of
Samuel
,
[
k
](A90884-e12830-b)
k
2
Sam
23.8
.
to
39.
from
the
8
verse
to
the
39
verse
.
Many
other
testimonies
might
be
produced
out
of
ancient
Histories
,
to
prove
that
divers
of
the
Heathen
have
attained
to
honor
by
their
strength
,
as
three
or
four
of
the
Hercules
,
Hector
,
Aiax
,
Milun
and
divers
others
:
but
in
regard
that
the
naturall
strength
of
men
is
little
accounted
in
these
days
,
when
a
youth
of
fifteen
years
of
age
can
with
a
musket
shot
kill
the
strongest
man
upon
earth
,
I
will
onely
say
That
strength
is
meer
vanity
,
and
that
honor
obtained
by
it
can
not
be
grounded
but
upon
a
sandy
foundation
,
For
the
third
,
which
is
an
extraordinary
stature
,
comliness
and
Beauty
:
divers
have
attained
to
honor
by
these
gifts
of
Nature
:
[
l
](A90884-e12890-b)
l
Sam.
10.23
,
24.
Saul
for
his
extraordinary
stature
and
personal
parts
was
chosen
King
of
Israel
,
as
it
appears
in
the
tenth
of
the
first
of
Samuel
,
23
,
24.
verses
,
And
they
ran
and
fetched
him
thence
;
and
when
he
stood
among
the
people
,
he
was
higher
then
any
of
the
people
from
the
shoulders
upwards
;
and
Samuel
said
to
all
the
people
,
See
ye
him
whom
the
Lord
hath
chosen
?
that
there
is
none
like
him
among
the
people
,
And
all
the
people
shouted
,
and
said
,
God
save
the
King
:
but
for
as
much
as
the
personal
representation
of
the
body
without
the
gifts
of
the
minde
,
is
not
sufficient
for
the
discharge
of
the
honorable
function
of
a
King
:
it
is
said
in
the
9.
verse
,
that
God
was
pleased
to
adorn
him
,
after
he
was
chosen
,
with
the
spirit
of
Government
,
viz.
with
Prudence
and
Wisdom
,
the
chiefest
ornament
of
a
Prince
:
And
it
was
so
that
when
Saul
had
[
m
](A90884-e13000-b)
m
1
Sam.
10.9
.
turned
his
back
to
go
from
Samuel
,
God
gave
him
another
heart
.
Contrarily
it
might
be
proved
by
divers
instances
,
that
the
deformity
of
body
,
a
small
stature
,
and
the
want
of
personal
representation
is
a
great
impediment
to
Princes
,
because
the
common
people
do
always
more
regard
the
outward
gifts
,
then
the
intellectual
,
as
it
doth
appear
in
the
lives
of
[
n
](A90884-e13030-b)
n
See
Plutarch
and
Quintius
in
their
lives
.
Agisclaus
,
of
Leonidas
,
Philopoemen
,
all
wise
and
valourous
Princes
and
Commanders
that
were
despised
of
the
vulgar
sort
,
because
they
were
of
a
short
stature
,
and
of
no
representative
Majestie
:
but
the
comliness
of
Alexander
,
Alcibiades
,
and
of
Pompeius
the
great
,
made
them
to
be
honored
and
respected
above
others
:
[
o
](A90884-e13100-b)
o
2
Sam.
14.25
.
Absolom
was
also
much
beloved
of
his
father
,
and
honored
of
the
people
of
Israel
for
his
comliness
and
natural
indowments
,
for
from
the
soal
of
his
feet
to
the
grown
of
his
head
,
there
was
no
blemish
in
him
:
And
the
comely
feature
and
excellent
beauty
of
[
p
](A90884-e13140-b)
p
Esther
1.1
.
and
2.17
.
Esther
made
her
from
a
Captive
attain
to
that
superlative
honor
,
to
be
the
Queen
of
the
great
King
Ahasuerus
,
who
raigned
from
India
,
even
to
Ethiopia
,
over
one
hundred
and
twenty
seven
Provinces
;
and
the
King
loved
Esther
above
all
the
women
,
and
she
obtained
grace
and
favour
in
his
sight
more
then
all
the
Virgins
,
so
that
he
set
the
royall
Crown
upon
her
head
,
and
made
her
Queen
in
stead
of
Vesta
.
It
is
then
apparent
that
personal
representation
,
comliness
,
and
beauty
,
are
means
whereby
men
and
women
,
attain
to
worldly
honors
:
but
how
sandy
the
foundation
of
these
honors
is
,
I
leave
it
to
the
consideration
of
the
Reader
,
for
nothing
is
more
casuall
and
subject
to
mutation
then
comliness
and
beauty
,
and
therefore
these
honors
are
meer
vanity
and
vexation
of
spirit
.
Fourthly
,
[
q
](A90884-e13240-b)
q
See
Livius
Decades
.
descent
,
their
prudence
and
valour
,
their
State
did
flourish
,
and
did
inlarge
its
dominions
more
in
one
century
of
years
,
then
it
did
in
three
after
these
places
of
honor
became
to
be
venal
,
and
purchased
by
concession
,
for
then
men
of
no
parts
were
for
money
promoted
to
highest
dignities
,
whereupon
civill
contentions
were
fomented
,
factions
increased
,
and
continuall
bloudy
[
r
](A90884-e13260-b)
r
See
Appian
in
the
Roman
civil
wars
.
intestine
wars
maintained
,
by
which
the
ancient
liberties
of
that
State
were
suppressed
,
and
the
last
,
government
of
it
changed
into
an
Imperiall
Monarchy
.
As
long
as
the
chiefest
Officers
of
the
Crown
of
France
,
and
the
places
of
Judicature
of
the
Realm
were
given
by
Charls
the
fifth
,
surnamed
the
Wise
,
to
men
of
learning
,
of
wisdom
,
and
valour
;
in
recompence
of
their
loyalty
,
vertue
,
and
merits
,
that
Kingdom
did
flourish
with
peace
,
honor
,
and
prosperity
,
and
the
Courts
of
[
s
](A90884-e13320-b)
s
See
the
History
of
France
.
Parliaments
of
France
had
the
honor
for
their
Justice
and
Equity
,
to
be
the
Arbitrators
and
Umpires
of
all
the
differences
that
hapned
in
those
days
between
the
greatest
Princes
of
Christendom
:
but
when
these
places
of
honor
and
trust
were
made
venal
,
in
the
reigns
of
Francis
the
second
,
Charls
the
ninth
,
and
Henry
the
third
,
and
sold
for
ready
money
to
such
as
gave
most
for
them
;
then
was
Justice
and
Equity
banished
,
and
that
flourishing
Kingdom
reduced
to
the
brim
of
ruine
and
desolation
,
by
variety
of
factions
,
and
a
bloody
civill
war
:
And
the
selling
of
places
of
honor
,
and
Judicature
of
late
years
in
this
Kingdom
,
hath
been
the
spring
of
all
the
discontents
,
divisions
,
and
distractions
,
which
have
fomented
this
unnatural
war
,
because
of
the
injustice
,
rapines
,
and
oppressions
that
followed
at
the
heels
the
sale
of
these
places
of
honor
and
trust
,
for
such
as
bought
them
by
the
great
,
sold
them
to
their
Clients
by
retail
;
whereby
it
appears
,
that
honors
bought
for
money
are
destructive
to
the
Sellers
,
to
the
State
,
and
to
the
Buyers
;
and
that
such
as
injoy
them
,
carry
upon
their
foreheads
rather
ignomy
then
honor
.
For
the
fifth
,
Concerning
favors
,
many
have
been
promoted
to
worldly
honors
,
[
t
](A90884-e13400-b)
t
Esther
3.5
.
Haman
the
son
of
Amedatha
the
Agagite
was
promoted
by
King
Ahasuerus
to
the
greatest
honors
of
his
Court
,
for
he
advanced
him
,
and
set
his
seat
above
all
the
Princes
that
were
with
him
;
but
as
these
honors
came
not
by
vertue
or
merit
,
so
the
end
of
them
was
but
shame
and
confusion
.
The
Emperor
Nero
promoted
Tygelenus
by
favor
to
the
greatest
dignities
of
the
Roman
Empire
,
but
it
was
because
he
had
been
the
private
agent
to
his
base
and
lascivious
delights
,
for
which
he
was
justly
deprived
of
his
honors
,
and
of
his
life
by
the
Emperor
[
r
](A90884-e13490-b)
r
See
Tacitus
in
Othos
life
.
Otho
.
And
how
many
are
promoted
in
these
days
to
great
honors
for
the
like
services
,
or
for
being
the
projectors
of
new
imposts
and
taxes
,
for
fishing
in
troubled
waters
,
for
betraying
their
trust
,
for
selling
the
liberties
of
their
Native
Country
,
for
changing
their
Principles
,
as
the
Camelions
do
their
colours
at
every
new
object
?
These
I
say
,
are
the
noble
services
for
which
men
are
in
these
days
promoted
to
places
of
honor
and
profit
;
but
alas
!
the
honors
and
riches
purchased
by
such
means
,
will
be
like
the
brand
of
Cain
upon
their
forehead
,
and
like
a
Moth
in
a
piece
of
cloth
,
and
like
the
gnawing
Worm
of
a
despairing
Conscience
that
will
for
ever
rack
them
,
and
force
them
to
cry
out
,
Vanity
of
vanities
,
all
is
vanity
and
vexation
of
spirit
.
For
the
sixth
,
Concerning
Learning
;
this
hath
been
in
all
ages
a
laudable
means
to
promote
men
to
worldly
honors
,
yet
Solomon
saith
[
u
](A90884-e13570-b)
u
Eccl.
1.18
.
He
that
increaseth
knowledg
increaseth
sorrow
;
and
certainly
as
Learning
doth
much
good
when
it
is
sanctified
,
so
it
doth
much
hurt
when
it
is
not
,
especially
if
learned
men
be
transported
with
Ambition
,
for
such
men
have
from
time
to
time
been
the
fomenters
of
the
divisions
of
the
Church
,
and
the
actors
of
Schisms
,
[
x
](A90884-e13610-b)
x
See
the
Greek
and
Roman
Histories
.
Plato
,
and
Aristotle
by
their
learned
Works
prevented
it
:
and
the
martial
atchievements
of
the
Greeks
and
Romans
had
been
smothered
up
in
Oblivion
had
it
not
been
for
Herodotus
,
Thucidides
,
Livius
,
Suetonius
,
Tacitus
and
others
,
:
and
the
Art
of
Eloquence
lost
,
but
for
Demosthenes
and
Cicero
:
nay
,
the
very
means
to
attain
to
salvation
had
been
hidden
from
us
,
had
not
the
learned
Writings
of
the
Prophets
,
Evangelists
and
Apostles
,
been
preserved
by
the
admirable
providence
of
God
from
the
barbarous
hands
of
the
Goths
and
Vandals
;
and
yet
there
is
a
brutish
generation
among
us
,
that
would
,
if
they
could
,
destroy
all
learning
,
and
learned
men
;
although
learned
men
are
the
very
supporters
[
y
](A90884-e13730-b)
y
See
Bodwin
in
his
Commonwealth
.
of
a
Common-wealth
:
by
them
young
Princes
are
instructed
in
the
fear
of
God
,
and
in
natural
and
moral
Philosophy
,
as
Alexander
was
by
Aristotle
,
Nero
by
Seneca
,
the
good
Emperor
Traian
by
Plutarch
,
and
Theodosius
by
Ambrosius
,
Charls
the
fifth
by
Adrianus
:
and
by
such
laudable
means
learned
men
are
promoted
to
honors
and
dignities
:
yet
as
I
have
said
before
,
Learning
without
Sanctification
,
is
but
me
or
vanity
and
vexation
of
spirit
.
For
the
seventh
,
Alexander
Borgia
,
Duke
de
[
a
](A90884-e13880-b)
a
See
his
life
in
Gui●●h●ardine
.
Valentinois
was
the
most
desperate
reprobate
that
ever
I
have
read
of
.
Prudence
is
necessary
in
the
managing
of
affairs
of
State
,
and
by
consequence
prudent
men
do
commonly
attain
to
great
honors
,
if
they
be
just
;
otherwise
their
honors
are
changed
into
ignominy
:
I
will
prove
the
point
by
instances
,
and
first
for
the
Machavilian
Prudence
;
Come
on
,
saith
[
b
](A90884-e13920-b)
b
Exo.
1.10
.
and
22.
Pharaoh
,
let
us
deal
wisely
with
them
least
they
multiply
,
and
so
commanded
the
Hebrew
Midwives
to
smother
the
Male-children
of
the
people
of
Israel
at
their
birth
,
and
when
this
policy
failed
him
,
he
gave
commandment
they
should
be
drowned
in
the
River
Nilus
;
but
this
policy
turned
to
his
ruine
and
confusion
,
for
he
and
his
horse-men
were
drowned
in
the
red-Sea
:
Ahitophel
another
Machavilian
councelled
Absolom
,
[
c
](A90884-e13990-b)
c
2
Sam.
16.21
.
Go
into
thy
Fathers
Concubines
which
he
hath
left
to
keep
the
house
,
and
all
Israel
shall
hear
that
thou
art
abhorred
of
thy
Father
;
then
shall
all
the
hands
of
all
that
are
with
thee
be
strong
:
by
this
devilish
policy
,
he
intended
to
make
the
Father
and
the
son
irreconcilable
,
that
his
infidelity
and
rebellion
might
never
be
called
to
account
;
but
God
turned
his
wisdom
,
according
to
the
prayer
of
David
,
to
[
d
](A90884-e14020-b)
d
2
Sam.
23.23
.
foolishness
,
and
so
he
set
his
house
in
order
and
hanged
himself
.
The
wicked
counsel
given
by
the
Cardinal
de
Lorraigne
,
and
the
Duke
of
Guise
his
brother
to
Charls
the
ninth
King
of
France
,
[
e
](A90884-e14080-b)
e
See
the
Massacre
of
Paris
in
the
Inventory
of
France
.
to
allure
all
the
Protestants
to
Paris
,
under
colour
of
the
marriage
of
Henry
de
Burbon
,
with
Margaret
de
Valois
the
Kings
sister
,
to
have
them
all
as
in
a
trap
for
to
cut
their
throats
in
their
beds
,
as
they
did
for
the
greater
part
,
proved
fatal
to
the
King
,
to
the
Cardinal
,
and
the
Duke
;
for
the
King
,
by
the
just
judgement
of
God
dyed
shortly
after
by
an
issue
of
bloud
which
came
out
of
his
mouth
,
ears
and
nostrils
,
and
could
never
be
stopped
;
and
the
Cardinal
&
the
Duke
were
both
slain
by
the
commandment
of
Henry
the
third
in
the
Castle
of
Blois
.
The
barbarous
policy
of
Philip
the
second
King
of
Spain
,
[
f
](A90884-e14250-b)
f
Exod.
18.21.22
.
Moses
,
to
make
choice
out
of
the
people
,
of
grave
and
able
men
,
such
as
feared
God
,
men
of
truth
,
hating
covetousness
,
and
to
make
them
rulers
over
thousands
,
and
rulers
over
hundreds
,
over
fifties
,
and
over
tens
,
to
disburden
himself
of
the
heavie
burthen
he
had
taken
upon
him
to
Judge
the
people
of
Israel
;
for
by
this
councel
he
eased
Moses
and
the
people
,
and
made
the
Elders
of
Israel
to
be
sharers
with
him
in
the
honor
of
the
rule
and
government
of
the
Commonweal
,
whereby
he
was
much
beloved
and
honored
of
all
the
people
.
It
was
a
wise
Policy
,
and
and
a
wholsom
counsel
,
that
the
wise
[
g
](A90884-e14310-b)
g
2
Sam.
20.16
,
22.
woman
of
Abel
gave
to
her
Citizens
,
to
cut
off
the
head
of
Sheba
the
son
of
Bichri
,
and
to
cast
it
over
the
wall
to
Joab
;
for
by
it
she
preserved
the
whole
City
from
sack
and
ruine
,
that
might
justly
have
been
destroyed
by
Joab
if
they
had
persisted
to
be
the
abbettors
of
the
rebellion
of
Sheba
,
who
received
but
a
just
reward
for
his
treachery
and
rebellion
,
for
endeavouring
to
raise
a
new
War
against
his
lawful
Prince
,
the
anointed
of
the
Lord
.
And
it
was
a
Councel
grounded
upon
true
prudence
and
policy
,
which
was
given
to
[
h
](A90884-e14380-b)
h
See
the
French
History
in
the
life
of
Charls
the
seventh
.
Charls
the
seventh
King
of
France
,
by
his
grave
and
faithful
Counsellors
of
State
,
to
conclude
a
peace
with
Philip
Duke
of
Burgundy
,
although
he
should
yield
into
his
hands
his
Favorites
,
who
had
by
his
assent
murthered
the
Duke
John
of
Burgundy
father
to
Philip
as
he
was
treating
a
reconciliation
with
the
said
King
about
the
murder
the
said
John
had
committed
upon
the
Duke
of
Orleance
the
Kings
Uncle
;
for
by
this
counsel
the
Kingdom
of
France
was
preserved
from
ruine
,
and
restored
again
to
its
former
flourishing
condition
,
and
the
murtherers
had
but
their
due
deserts
,
it
being
more
just
that
half
a
dozen
of
guilty
persons
should
perish
,
then
a
whole
Kingdom
should
be
undone
:
these
Counsellors
justly
maintaining
,
that
these
Favorites
were
not
to
commit
such
an
act
,
although
they
had
a
Warrant
from
the
King
:
Subjects
being
not
bound
to
obey
the
commands
of
their
Prince
in
things
that
be
contrary
,
and
forbidden
by
the
Law
of
God
,
as
murder
is
;
and
so
these
Counsellors
were
for
ever
after
much
honored
of
the
King
and
of
the
whole
Kingdom
for
their
wisdom
and
fidelity
.
It
was
a
wise
Counsel
grounded
upon
humanity
and
sound
Policy
,
that
the
Bishop
of
[
i
](A90884-e14510-b)
i
See
the
History
of
Spain
in
Charls
the
fifth's
life
.
Osma
gave
to
the
Emperor
Charls
the
fifth
,
after
Francis
the
first
King
of
France
became
his
Prisoner
at
the
battel
of
Pavia
,
that
he
should
for
his
own
glory
,
and
the
future
good
of
Spain
,
set
the
said
King
of
France
at
free
liberty
,
without
ransome
or
capitulations
at
all
,
and
have
him
conducted
with
an
honorable
Train
to
the
Borders
of
his
own
Kingdom
;
but
this
good
counsel
being
traversed
by
the
Machavilian
policy
of
the
Duke
d'Alva
,
they
made
a
prey
of
the
said
King
,
which
was
the
cause
after
the
Kings
release
of
a
bloody
war
,
that
was
fatal
to
the
Emperor
and
the
Kingdom
of
Spain
:
whereby
it
appears
,
that
by
Prudence
and
just
Policy
,
men
may
attain
to
worldly
honors
,
and
that
Machavilian
policy
is
ever
destructive
,
and
subject
to
shame
and
ignominy
.
For
the
eighth
and
the
last
,
which
is
Valour
,
it
hath
ever
been
one
of
the
first
steps
to
worldly
honors
,
and
is
a
commendable
means
,
so
mens
valor
be
exercised
in
the
service
of
their
Prince
,
and
propagation
of
the
true
Protestant
Religion
,
and
for
the
desence
of
the
Liberties
of
their
native
Countrey
;
for
by
their
valour
in
such
cases
they
attain
to
the
personal
Nobility
,
which
is
,
as
I
have
said
before
,
the
spring
of
the
Nobility
of
race
or
descent
;
for
the
Nobility
obtained
by
valour
in
any
of
these
three
cases
,
is
the
most
honourable
Nobility
of
all
:
neither
is
it
true
valor
to
kill
any
one
in
duel
,
but
rather
an
effect
of
an
inconsiderate
wrath
,
and
of
a
desperate
vindication
,
and
a
meer
murder
in
the
sight
of
God
;
for
true
valor
appears
onely
in
the
Field
against
an
open
enemy
,
and
not
to
kill
our
friends
for
a
word
spoken
unadvisedly
or
unawares
;
and
it
hath
been
observed
,
that
these
[
k
](A90884-e14640-b)
k
Roarers
are
〈◊〉
v●liant
.
roaring
Gallants
that
make
a
trade
of
killing
of
men
for
punctillios
of
honor
in
duels
,
are
commonly
cowards
,
and
are
the
first
that
trust
to
their
spurs
in
a
pitcht
Field
;
by
which
it
appears
that
their
valor
is
rather
a
raging
Passion
then
a
vertuous
valor
which
is
always
guided
by
Reason
and
Judgment
.
Now
by
these
eighth
means
,
by
which
minds
most
commonly
attain
to
honour
in
the
world
,
the
Reader
may
judge
,
whether
there
by
any
probability
that
worldly
honors
should
afford
men
any
true
content
,
sith
the
means
by
which
they
are
obtained
,
are
subject
to
so
many
accidents
,
and
are
so
vain
,
and
full
of
vanity
and
vexation
of
spirit
.
For
the
second
branch
of
this
Discourse
,
concerning
the
persons
that
deserve
to
be
honoured
,
I
will
be
very
brief
,
because
all
rational
men
are
acquainted
with
this
duty
:
first
,
in
the
first
of
S
Peter
,
Chap.
2.
ver.
17.
there
is
a
general
charge
,
Honor
all
men
,
love
the
brotherhood
,
fear
God
,
and
honor
the
King
:
and
Solomon
in
his
[
l
](A90884-e14700-b)
l
Prov.
39.
Proverbs
goes
further
;
for
we
are
not
onely
to
fear
God
,
but
we
are
also
to
honor
him
;
Honor
the
Lord
,
saith
he
,
with
thy
substance
,
and
with
the
first
fruits
of
all
thine
increase
;
and
next
to
God
and
the
King
,
we
are
to
honor
our
Parents
;
[
m
](A90884-e14740-b)
m
Exod.
20
12.
Honor
thy
father
and
thy
mother
,
that
thy
days
may
be
long
upon
the
land
which
the
Lord
thy
God
giveth
thee
:
God
to
induce
men
to
honour
their
Parents
,
makes
here
a
precious
promise
to
obedient
and
respective
children
;
the
next
to
our
Parents
we
are
to
honor
civil
Magistrates
,
and
the
Messengers
and
Ministers
of
God
;
and
next
to
them
the
grave
and
ancient
men
;
[
n
](A90884-e14760-b)
n
Levit.
19.32
.
Thou
shalt
rise
up
before
the
hoary
head
,
and
honor
the
face
of
the
antient
;
and
yet
who
are
more
despised
then
old
men
in
this
corrupt
Age
?
for
young
men
are
now
preferred
to
places
of
Dignity
,
Profit
,
and
Trust
,
contrary
to
former
Ages
;
for
Solomon
by
these
words
,
As
snow
in
Summer
,
and
rain
in
Harvest
,
so
is
honor
not
seemly
for
a
fool
;
intimates
,
that
young
men
are
not
to
be
honored
with
places
of
Trust
in
Church
or
Commonweal
,
because
they
are
for
want
of
experience
no
better
then
fools
,
and
yet
they
account
themselves
generally
out
of
a
vain
presumption
,
wiser
then
old
men
,
whom
they
call
doting
fools
:
for
want
of
the
knowledge
of
this
Proverb
,
Before
Honor
is
Humility
;
for
were
they
truly
wise
,
they
would
be
humble
,
and
not
presumptuous
;
for
presumption
is
the
companion
of
Folly
;
besides
vertuous
,
learned
,
wise
,
prudent
and
valiant
men
are
to
be
honored
.
I
distinguish
Learning
from
Prudence
and
Wisdom
,
because
learned
men
are
not
always
wise
nor
prudent
,
although
Learning
is
a
means
to
attain
to
Wisdom
;
but
Learning
is
the
theorical
part
of
Wisdom
,
and
without
a
long
practical
experience
a
Learned
man
cannot
attain
to
Prudence
or
Wisdom
.
As
for
rich
men
,
which
are
above
all
others
honored
in
these
days
,
except
they
be
Magistrates
,
or
publike
Officers
,
or
have
any
of
these
qualities
above
spoken
of
;
I
see
no
reason
why
they
should
be
honoured
above
the
common
civility
for
their
Riches
;
yet
an
ancient
Greek
Philosopher
,
being
demanded
which
of
the
two
,
the
Rich
or
the
Wise
should
be
most
honored
,
answered
,
The
wise
;
yet
,
saith
he
,
I
see
both
the
learned
and
the
wise
court
and
attend
upon
the
rich
:
but
above
all
other
the
true
sanctified
children
of
God
should
be
honoured
,
because
they
are
the
onely
[
o
](A90884-e14810-b)
o
Psal.
16.3
.
excellent
upon
earth
.
For
the
last
Branch
of
this
Discourse
,
which
is
the
joy
and
comfort
that
men
reap
from
spiritual
honors
:
1.
They
that
will
attain
to
spiritual
honor
,
must
above
all
things
honor
God
;
for
if
they
honor
any
above
him
,
they
shall
be
lightly
esteemed
;
this
is
confirmed
in
the
first
of
Samuel
,
Chap.
2.
vers.
30.
When
the
Lord
by
one
of
his
Prophets
reproved
Eli
for
honoring
of
his
sons
above
him
;
I
said
indeed
that
thy
house
,
and
the
house
of
thy
[
p
](A90884-e14860-b)
p
1
Sam.
2.29
,
30.
father
should
walk
before
me
for
ever
;
but
now
the
Lord
saith
,
Be
it
far
from
me
;
for
them
that
honor
me
I
wil
honor
;
and
they
that
dispise
me
,
shall
be
lightly
esteemed
.
2.
They
[
q
](A90884-e14890-b)
q
Prov.
3.7
.
are
to
fear
the
Lord
,
and
to
depart
from
evil
.
3.
They
are
to
[
r
](A90884-e14920-b)
r
Exod
20.6
.
Deut.
5.10
.
trust
in
the
Lord
with
all
their
heart
,
and
lean
not
to
their
own
understanding
.
4.
They
must
[
s
](A90884-e14950-b)
s
Exod.
23.25
.
love
him
,
and
keep
his
Commandments
,
that
he
may
shew
them
mercy
unto
thousand
generations
;
for
Love
and
Obedience
are
inseparable
companions
,
5.
They
are
to
serve
the
[
t
](A90884-e14970-b)
t
2
Chron.
20.21
.
Lord
their
God
that
he
may
bless
them
.
6.
And
lastly
,
They
are
to
praise
the
Lord
,
for
his
mercy
endureth
for
ever
;
and
in
so
doing
they
shall
be
honored
of
him
,
and
be
as
his
precious
Jewels
.
Men
in
these
days
account
it
a
great
favor
to
be
honored
of
a
King
;
but
to
be
honored
of
God
,
who
is
the
King
of
Kings
,
it
is
a
superlative
favour
and
honor
;
Nay
,
to
be
so
beloved
of
God
,
that
hath
not
[
u
](A90884-e15000-b)
u
Rom.
8.32
.
spared
his
only
Son
,
but
hath
delivered
him
up
to
the
death
of
the
Cross
,
to
redeem
them
that
truly
love
and
honor
him
;
this
is
an
unparalleld
love
and
honor
,
or
to
make
some
out
of
his
free
grace
[
x
](A90884-e15040-b)
x
2
Tim.
2.20
.
vessels
of
honor
,
when
he
might
have
made
them
vessels
of
dishonor
,
this
is
a
superlative
love
and
honor
.
Now
what
greater
joy
or
comfort
can
men
attain
unto
,
then
to
be
assured
to
be
the
adopted
children
of
so
loving
and
gracious
a
God
,
and
to
be
his
pretious
[
y
](A90884-e15070-b)
y
Mal.
3
17.
Jewels
,
and
reputed
by
him
as
the
only
[
z
](A90884-e15090-b)
z
Psal.
16.3
.
excellent
upon
earth
,
and
in
whom
is
all
his
delight
?
This
is
then
the
onely
honor
they
should
strive
to
attain
to
;
for
it
is
permanent
and
eternal
;
but
worldly
honors
vanish
away
like
smoak
,
and
are
meer
vanity
and
vexation
of
Spirit
.
CHAP.
III.
Of
the
vanity
of
worldly
riches
.
THere
are
two
sorts
of
riches
;
the
one
worldly
,
and
the
other
spiritual
;
the
spiritual
are
the
immediate
gifts
of
God
,
and
by
consequence
superexcellent
:
but
the
worldly
are
meer
vanity
and
vexation
of
spirit
,
subject
to
divers
accidents
and
changes
;
Wilt
thou
,
saith
Salomon
,
[
a
](A90884-e15190-b)
a
Prov.
23.5
.
set
thine
eyes
upon
that
which
is
not
?
for
riches
make
themselves
wings
;
they
flye
away
as
an
Eagle
toward
heaven
;
notwithstanding
men
make
an
Idol
of
riches
,
and
will
venter
their
lives
,
and
hazard
their
souls
to
obtain
and
enjoy
them
.
Now
as
comparing
two
objects
together
,
it
is
easie
to
discern
which
is
the
most
excellent
of
the
two
:
so
by
the
comparing
of
the
imperfections
of
the
worldly
riches
,
against
the
perfections
of
the
spiritual
,
the
excellency
of
the
last
will
be
more
visible
to
the
Reader
.
I
will
therefore
begin
with
the
worldly
;
and
for
method
sake
observe
these
four
Particulars
:
first
,
how
they
are
obtained
:
secondly
,
how
they
are
perserved
:
thirdly
,
how
they
are
lost
:
fourthly
,
how
they
are
to
be
dispensed
.
For
the
first
,
Worldly
riches
are
of
an
indifferent
nature
,
and
by
consequence
,
become
good
or
evil
by
accident
:
I
mean
,
that
they
are
either
a
blessing
or
a
curse
,
by
the
evil
or
good
acquisition
and
dispensation
of
them
.
They
are
called
the
gifts
of
fortune
,
because
they
are
more
proper
to
the
undeserving
then
to
the
well-deserving
men
;
for
fortune
being
blinde
,
doth
commonly
distribute
her
gifts
more
by
chance
,
then
by
judgement
.
And
daily
experience
doth
shew
,
that
the
wicked
abound
in
worldly
riches
,
and
the
righteous
are
poor
and
needy
.
Wherefore
do
the
wicked
live
,
become
old
,
yea
,
are
mighty
in
power
?
saith
Job
.
Their
seed
is
established
in
their
sight
with
them
,
and
their
off-pring
before
their
eyes
:
Their
houses
are
safe
from
fear
,
neither
is
the
rod
of
God
upon
them
.
Their
bull
gendreth
and
faileth
not
,
their
Cow
calveth
and
casteth
not
her
Calf
.
They
send
forth
their
little
ones
like
a
flock
,
and
their
children
dance
.
They
take
the
Timbrel
and
Harp
,
and
rejoyce
at
the
sound
of
the
Organ
:
And
spend
their
dayes
in
wealth
.
The
reasons
why
ungodly
men
do
out-strip
the
godly
in
Riches
,
may
be
these
:
-
1.
Because
they
have
a
larger
conscience
then
the
godly
.
-
2.
Because
they
account
worldly
Riches
as
their
supream
good
.
-
3.
Because
they
erroneously
conceive
that
they
were
created
for
no
other
end
then
for
to
enrich
themselves
,
whereas
the
godly
make
conscience
of
enriching
themselves
by
any
indirect
means
,
hold
the
love
and
favour
of
God
their
supream
good
:
and
are
confident
that
they
were
only
created
to
propagate
the
honour
and
glory
of
their
Creator
.
The
main
end
of
the
ungodly
being
then
to
enrich
themselves
:
it
is
no
wonder
if
they
out-strip
the
godly
in
wordly
riches
,
-
1.
By
the
immediate
hand
and
blessing
of
God
.
-
2.
By
hereditary
succession
.
-
3.
By
activity
and
diligence
in
our
calling
.
-
4.
By
indirect
and
unlawful
means
.
And
of
these
I
will
speak
in
order
.
For
the
first
,
The
riches
of
Abraham
,
Isaac
,
Jacob
and
Job
,
did
immediately
proceed
from
the
hand
and
blessing
of
God
;
for
their
innocent
vocation
did
depend
only
upon
the
blessing
of
God
,
Secondly
,
Men
become
rich
by
hereditary
succession
,
as
Solomon
by
the
incredible
Treasures
that
his
Father
King
David
heaped
up
together
by
the
Wars
he
had
with
divers
Nations
,
which
according
to
Sir
Walter
Raughleys
Opinion
cannot
be
paralleld
in
any
History
.
See
Sir
Walter
Raughley
.
Thirdly
,
Men
grow
to
be
rich
by
being
diligent
and
active
in
their
lawful
calling
;
for
as
Solomon
saith
,
He
becometh
poor
that
dealeth
with
a
slack
hand
,
but
the
hand
of
the
diligent
maketh
rich
.
And
again
,
He
that
gathereth
in
Summer
is
a
son
of
wisdom
,
but
he
that
sleepeth
in
harvest
is
a
son
of
shame
.
Now
these
three
wayes
of
obtaining
worldly
riches
,
are
commendable
,
and
approved
of
God
,
so
the
dispensation
of
them
be
sutable
to
his
word
.
But
the
fourth
,
That
is
by
indirect
and
unlawful
means
,
it
is
odious
to
God
,
and
destructive
to
men
;
And
yet
it
is
the
ordinary
way
whereby
men
do
attain
to
incredible
riches
:
And
specially
by
these
four
sorts
of
Professions
.
1.
By
the
practice
of
Arms.
2.
By
the
managing
of
Politick
affairs
.
3.
By
the
practice
at
law
.
4.
By
the
practice
of
Merchandise
,
which
shall
be
proved
by
instances
.
First
,
by
the
practise
of
Arms
;
Sylla
and
Lucullus
became
incredibly
rich
,
Titus
Vinius
,
by
the
managing
of
Politike
affairs
became
extraordinarily
wealthy
,
John
Cook
and
Judge
Richardson
became
wealthy
and
rich
,
but
it
was
by
condemning
the
innocent
,
and
acquitting
the
guilty
.
Fourthly
,
by
the
practise
of
Merchandize
,
Peter
de
Medecis
,
and
Sir
John
Spencer
became
extraordinary
rich
,
but
it
was
by
falsifying
and
Monopolizing
of
all
manner
of
Commodities
:
Whereupon
I
conclude
with
Solomon
,
That
such
as
make
haste
to
be
rich
,
shall
not
be
innocent
.
For
the
second
,
first
,
the
preservation
of
riches
is
as
irksom
to
the
minde
as
their
acquisition
hath
been
painful
to
the
body
;
for
when
men
have
heaped
up
much
wealth
,
they
are
in
continual
fears
to
be
deprived
of
them
,
and
hold
no
place
secure
for
the
keeping
of
their
treasures
.
Secondly
,
Riches
expose
their
owners
to
eminent
dangers
to
preserve
them
,
for
as
the
highest
Cedars
in
a
tempest
,
are
more
shaken
then
the
low
shrubs
,
even
so
rich
men
in
a
Civil
war
are
the
objects
of
the
false
accusations
of
all
Promoting
Knaves
;
as
it
appears
in
[
k
](A90884-e15690-b)
k
You
may
finde
divers
instances
to
prove
this
point
in
Tacitus
.
Tacitus
;
and
in
the
life
of
Sylla
there
is
a
notable
instance
for
it
,
for
although
a
Roman
Senator
,
called
Quintus
Aurelius
,
(
in
the
civil
wars
between
Marius
and
Sylla
)
had
always
kept
himself
neuter
,
and
never
sided
in
words
and
actions
,
with
either
of
these
two
parties
,
yet
notwithstanding
Sylla
coming
victorious
to
Rome
,
his
name
was
written
in
the
prescriptions
of
such
as
had
been
of
the
abbettors
of
the
faction
of
[
l
](A90884-e15790-b)
l
See
Plutarch
in
Syllas
Life
,
fol
,
180.
Marius
,
and
for
no
other
reason
,
but
because
he
was
very
rich
,
and
had
a
stately
Palace
at
Alba
,
and
so
lost
his
life
because
of
his
riches
.
But
it
were
in
vain
to
prove
this
Point
by
many
forraign
instances
,
sith
in
this
unnatural
civil
war
of
ours
:
many
have
been
accounted
Round-heads
,
and
other
Malignants
,
that
neither
had
sided
with
one
or
the
other
side
,
but
meerly
because
of
their
riches
.
Thirdly
,
Rich
men
are
commonly
the
prey
of
Theeves
;
for
where
store
of
gold
and
silver
is
,
these
spirits
never
leave
haunting
,
For
wheresoever
the
[
m
](A90884-e15870-b)
m
Matth.
24.28
.
carcass
is
,
there
will
the
Eagles
be
gathered
together
.
In
Queen
Elizabeths
days
a
Pirate
of
Dunkerk
laid
a
plot
with
twelve
of
his
mates
to
carry
away
Sir
Iohn
Spencer
,
which
if
he
had
done
,
fifty
thousand
pounds
ransome
had
not
redeemed
him
:
he
came
over
the
seas
in
a
Shallop
with
twelve
Musketiers
,
and
in
the
night
came
into
Barking-Creek
,
and
left
the
Shallop
in
the
custody
of
six
of
his
men
,
and
with
the
other
six
came
as
far
as
Islington
,
and
there
hid
themselves
in
ditches
,
near
the
path
in
which
Sir
Iohn
came
always
to
his
house
:
[
n
](A90884-e15950-b)
n
I
have
this
out
of
a
private
Record
.
but
by
the
providence
of
God
,
Sir
Iohn
,
upon
some
extraordinary
occasion
was
forced
to
stay
in
London
that
night
,
otherwise
they
had
taken
him
away
;
and
they
fearing
they
should
be
discovered
;
in
the
night
time
came
to
their
Shallop
,
and
so
came
safe
to
Dunkerk
again
.
This
was
a
very
desperate
attempt
;
but
hear
another
of
the
like
nature
,
only
it
was
more
bloody
,
and
more
successful
,
for
the
villains
that
undertook
the
same
,
some
two
years
past
it
hapned
at
Paris
in
France
,
that
ten
stout
theeves
had
notice
given
them
that
the
Duke
of
Orleans
had
received
six
thousand
pounds
in
gold
,
and
had
caused
them
to
be
laid
in
a
chamber
,
next
to
his
own
bed-chamber
in
the
Palace
of
[
o
](A90884-e16020-b)
o
This
hapned
in
Paris
,
in
the
year
1647.
at
the
beginning
of
the
year
.
Lugseinbourg
his
ordinary
abode
;
hereupon
they
plotted
to
steal
away
this
gold
,
&
so
in
the
day
time
got
into
the
great
garden
,
and
in
the
night
broke
into
the
middle
court
,
and
with
a
ladder
of
cords
got
up
to
the
Chamber
window
,
&
so
into
the
chamber
,
slew
two
Gentlemen
that
were
asleep
in
their
bed
,
and
carried
away
the
gold
,
unheard
,
and
undiscovered
,
although
there
was
above
one
hundred
Officers
and
servants
in
the
house
,
and
that
the
Duke
lay
in
the
next
Chamber
.
Many
other
instances
might
be
produced
for
the
confirmation
of
this
Point
,
That
riches
do
expose
their
owners
to
great
dangers
,
but
these
shall
serve
for
brevity
sake
.
Fourthly
,
the
care
of
the
preservation
of
riches
interrupts
the
rest
and
sleep
of
men
,
and
hinders
learned
men
from
their
Studies
,
and
others
from
their
ordinary
employments
.
It
is
recorded
,
that
the
Tyrant
Policrates
,
to
shew
his
liberality
,
gave
at
one
time
to
the
Philosopher
Anacreon
three
talents
,
that
is
above
nine
hundred
pounds
sterlin
,
but
after
he
had
it
some
four
or
five
days
in
his
custody
,
the
care
he
took
to
preserve
the
same
,
did
so
trouble
his
minde
,
that
he
neither
could
take
his
rest
in
the
night
,
nor
in
the
day
tend
his
School
as
he
did
before
,
for
the
fear
he
had
that
theeves
should
break
into
his
Chamber
in
the
night
,
and
deprive
him
of
his
gold
,
took
away
his
sleep
,
and
the
carking
cares
he
took
in
the
day
to
dispose
of
his
money
to
increase
the
same
,
hindred
him
from
his
Studies
;
whereupon
being
vexed
in
his
minde
,
he
carried
the
said
money
again
to
the
Tyrant
,
intreating
him
to
keep
it
himself
,
for
it
had
done
him
more
hurt
in
that
time
,
then
it
could
ever
do
him
good
if
he
kept
the
same
.
And
Demetrius
[
p
](A90884-e16090-b)
p
See
Plutarch
in
the
tranquillity
of
the
mind
.
the
Phalerian
,
who
by
trading
in
merchandize
had
attained
to
be
very
rich
,
finding
his
minde
daily
more
and
more
perplexed
with
the
increase
of
his
wealth
,
went
to
hear
the
Philosopher
Crates
,
who
made
publique
Lectures
upon
the
tranquillity
of
the
minde
,
and
having
learned
that
riches
were
the
greatest
disturbers
of
the
same
,
gave
away
all
his
riches
to
his
poor
kinsmen
,
that
he
might
with
moore
freedom
apply
himself
to
the
Studies
of
Philosophy
:
Even
so
,
if
the
rich
men
of
these
days
would
divide
their
riches
into
three
parts
,
and
give
the
first
part
to
the
poor
,
and
the
second
to
their
poor
kinsmen
,
and
keep
the
third
part
for
themselves
,
they
would
be
more
free
to
frequent
the
hearing
of
the
Word
of
God
,
and
more
careful
to
make
their
calling
and
election
sure
:
for
the
cares
of
their
great
riches
do
so
disquiet
their
minds
,
that
they
have
no
time
to
indeavor
to
become
[
q
](A90884-e16130-b)
q
An
Allusion
upon
the
17.
ver.
of
the
3.
Chap.
of
the
Revelation
.
rich
in
God
,
and
so
in
the
midst
of
their
riches
remain
wretched
,
miserable
,
poor
,
blinde
,
and
naked
in
the
sight
of
God
.
For
the
third
,
Riches
are
lost
divers
ways
,
for
there
is
nothing
more
subject
to
accidents
then
riches
:
some
loose
their
riches
by
theeves
,
as
it
hath
been
shewed
,
other
loose
them
insensibly
,
others
consume
them
by
riots
,
gaming
,
and
whoring
,
others
by
prodigalities
,
others
by
gluttony
and
drunkenness
,
others
by
building
stately
houses
,
others
by
casualties
of
fire
,
others
by
imbrasing
more
then
they
can
gripe
,
I
mean
by
undertaking
of
things
beyond
their
abilities
,
others
by
their
inconstancy
,
by
changing
their
dwelling
,
and
their
profession
,
for
this
Proverb
is
not
more
common
then
true
,
That
a
rowling
stone
never
getteth
Moss
,
others
by
sloath
and
idleness
,
For
he
becometh
poor
,
saith
Salomon
,
[
r
](A90884-e16190-b)
r
Pro.
10.43
that
dealeth
with
a
slack
hand
:
But
rich
men
do
commonly
lose
their
riches
by
these
four
means
:
first
,
by
ventring
over
their
abilities
at
sea
,
by
shipwrack
,
and
Pirats
:
secondly
,
by
invasion
of
a
forraign
enemy
:
thirdly
,
by
siding
in
a
civil
war
with
an
unfortunate
party
:
fourthly
,
by
tyranny
and
oppession
;
and
for
confirmation
of
it
I
will
give
some
instances
.
The
Philosopher
Zeno
had
been
in
his
former
time
a
rich
Merchant
,
but
having
lost
his
wealth
by
a
Shipwrack
,
gave
himself
to
the
Study
of
Philosophy
:
and
I
could
here
produce
the
names
of
divers
English
,
French
,
and
Italian
Merchants
that
have
lost
all
their
means
by
Pirats
&
shipwracks
,
if
I
did
not
regard
their
fame
:
secondly
,
by
forraign
Invasions
;
Cresus
lost
his
incredible
treasures
by
the
invasion
of
Cyrus
,
and
Darius
the
last
King
of
Persia
his
unparallel'd
riches
by
the
invasion
of
[
s
](A90884-e16280-b)
s
See
Plutarch
in
his
Life
.
Alexander
the
great
:
thirdly
,
all
those
of
Marius
faction
that
bore
arms
against
Sylla
,
lost
their
means
and
estates
:
and
between
[
t
](A90884-e16330-b)
t
See
the
History
of
Guicchardine
.
the
two
factions
of
the
Guelfs
and
Gibelins
,
the
richest
Families
of
Italy
lost
their
means
,
sometimes
the
Guelfs
being
plundred
of
all
,
and
presently
after
the
Gibelins
;
and
how
many
rich
families
have
also
been
undone
in
this
Kingdom
by
this
unnatural
war
of
both
parties
?
Fourthly
,
by
tyranny
and
oppression
rich
men
commonly
lose
their
riches
,
for
Tyrants
are
always
jealous
of
rich
men
,
because
moneys
are
the
sinews
of
war
;
so
where
Tyranny
raigns
the
rich
men
go
to
rack
;
Piso
[
u
](A90884-e16410-b)
u
See
Tacitus
in
their
Lives
.
under
the
Emperor
Otho
lost
his
life
for
his
riches
,
and
so
did
Seneca
[
x
](A90884-e16450-b)
x
See
the
Turkish
History
.
under
the
Emperor
Nero
,
and
the
Visier
Nassuff
under
the
Emperor
Achmat
;
and
the
Visier
Ibrahim
under
the
Emperor
Morat
,
and
a
hundred
more
which
I
omit
for
brevity
sake
.
In
a
word
,
it
is
dangerous
to
be
rich
,
a
moderate
estate
is
safer
,
and
there
is
no
confidence
to
be
reposed
in
riches
;
for
as
Salomon
saith
,
[
y
](A90884-e16520-b)
y
Pro.
11.28
.
He
that
trusteth
in
his
riches
shall
fall
,
but
the
righteous
shall
flourish
as
a
branch
;
nor
profit
nothing
at
the
hour
of
death
,
for
as
Salomon
saith
,
[
z
](A90884-e16550-b)
z
Pro.
11.4
.
Riches
profit
not
in
the
day
of
wrath
,
but
righteousness
delivereth
from
death
:
besides
,
men
presume
upon
their
riches
,
for
as
Salomon
saith
in
another
place
,
The
rich
man
is
wise
in
his
own
conceit
;
but
the
[
a
](A90884-e16590-b)
a
Pro.
28.11
.
poor
that
hath
understanding
searcheth
him
out
:
and
at
last
,
the
Prophet
David
saith
,
[
b
](A90884-e16620-b)
b
Psal.
49.10
,
11
,
12
,
13
,
14.
Like
sheep
they
are
laid
in
the
grave
,
death
shall
feed
on
them
,
and
the
upright
shall
have
dominion
over
them
in
the
morning
,
and
their
beauty
shall
consume
in
the
grave
from
their
dwelling
.
For
the
fourth
,
of
the
dispensation
of
riches
;
in
this
consists
the
bliss
,
or
woe
of
rich
men
;
for
it
is
certain
that
they
are
but
the
Stewards
of
their
riches
,
and
that
the
Lord
will
call
them
to
an
account
how
they
have
dispensed
of
them
;
for
Stewards
,
saith
St.
Paul
[
c
](A90884-e16660-b)
c
1
Cor.
4.2
.
are
to
be
faithful
:
now
if
the
rich
man
spoken
of
in
the
Gospel
,
might
call
his
Steward
to
an
account
,
and
say
thus
unto
him
;
[
d
](A90884-e16670-b)
d
Luke
16.2
.
How
is
this
that
I
hear
this
of
you
?
give
an
account
of
your
Stewardship
:
for
you
may
not
be
any
longer
steward
,
how
much
more
may
the
Lord
of
Lords
call
rich
men
to
an
account
for
the
wealth
that
he
hath
been
pleased
to
intrust
them
withall
?
for
by
him
onely
they
live
and
move
,
and
all
they
have
are
the
free
gifts
of
his
liberality
:
And
in
the
twefth
Chapter
of
the
same
Gospel
the
Character
of
a
good
and
bad
Steward
is
elegantly
set
forth
,
and
the
reward
of
the
good
,
and
the
punishment
of
the
bad
Steward
is
exactly
set
down
in
these
words
,
[
e
](A90884-e16720-b)
e
Luke
12.42
,
43
,
44
,
45
,
46
,
and
47.
And
the
Lord
said
,
Who
then
is
that
faithful
and
wise
steward
,
whom
the
Lord
shall
make
ruler
over
his
houshold
,
to
give
their
portion
of
meat
in
due
season
?
Blessed
is
that
servant
whom
the
Lord
when
he
cometh
shall
finde
so
doing
:
Of
a
truth
I
say
unto
you
,
that
he
will
make
him
ruler
over
all
that
he
hath
.
But
if
that
servant
say
in
his
heart
,
my
Lord
delayeth
his
coming
,
and
shall
begin
to
beat
the
men-servants
and
maidens
,
and
to
eat
and
drink
,
and
be
drunken
;
the
Lord
of
that
servant
will
come
in
a
day
when
he
looketh
not
for
him
,
and
at
an
hour
when
he
is
not
aware
,
and
will
cut
him
in
sunder
,
and
will
appoint
him
his
portion
with
the
unbelievers
:
And
that
servant
which
knew
his
Lords
will
,
and
prepareth
not
himself
,
neither
did
according
to
his
Will
,
shall
be
beaten
with
many
stripes
.
By
this
it
appears
that
upon
the
good
or
evil
dispensation
of
riches
,
depends
the
bliss
and
woe
of
rich
men
;
and
yet
there
is
not
one
of
a
hundred
that
dispense
of
them
as
they
should
,
or
may
truly
be
called
wise
and
faithful
stewards
,
for
the
greater
part
consumes
them
in
carnal
pleasures
in
chambering
and
wantonness
,
in
braveries
and
prodigality
,
in
drunkenness
and
gluttony
,
in
dicing
and
whoring
,
in
hawking
and
hunting
,
and
in
sensualities
and
vanities
,
and
other
like
:
miserable
wretches
continually
heap
them
up
,
and
have
not
the
grace
to
make
use
of
them
,
but
famish
themselves
in
the
midst
of
their
treasures
,
whereas
they
might
above
all
other
do
good
to
their
native
Countrey
,
relieve
the
poor
,
and
abound
in
works
of
charity
,
whereby
it
is
commonly
seen
,
that
riches
are
as
a
stumbling
block
to
the
ways
of
righteousness
;
and
it
is
confirmed
by
these
words
of
our
Saviour
,
[
f
](A90884-e16740-b)
f
Mat.
19.23
.
A
rich
man
shall
hardly
enter
in
the
kingdom
of
heaven
;
for
rich
men
are
for
the
greater
part
so
besotted
with
their
riches
,
that
their
gold
and
silver
is
their
Idol
,
to
whom
they
sacrifice
morning
and
evening
,
nay
day
and
night
,
the
best
of
their
cogitations
and
thoughts
;
and
rather
then
they
will
part
from
them
,
will
hazard
the
salvation
of
their
souls
,
as
it
may
appear
by
the
carriage
of
the
young
man
spoken
of
in
the
Gospel
;
for
when
our
Saviour
said
unto
him
,
[
g
](A90884-e16760-b)
g
Luke
18.22
,
23.
Go
and
sell
all
that
thou
hast
,
and
distribute
the
same
unto
the
poor
,
and
thou
shalt
have
a
treasure
in
heaven
,
and
come
and
follow
me
;
he
went
away
,
saith
the
Text
,
very
sorrowful
,
because
he
was
very
rich
:
for
their
hearts
be
so
glued
to
the
things
of
this
world
,
and
their
mindes
so
taken
up
with
carking
cares
to
increase
or
preserve
their
riches
,
that
they
have
no
time
to
attend
carefully
upon
the
hearing
of
the
Word
of
God
;
and
suppose
they
frequent
(
as
other
men
)
do
the
publique
exercises
,
yet
their
mindes
are
so
bent
upon
their
worldly
affairs
,
that
they
are
not
attentive
to
the
Word
,
and
do
not
apply
it
to
themselves
,
and
so
neglect
to
make
their
calling
and
election
sure
:
And
for
Charitie
,
daily
experience
doth
shew
,
that
the
greater
part
of
them
are
inferior
to
others
in
that
excellent
grace
,
for
they
above
all
others
are
full
of
malice
,
envy
,
and
vindication
,
and
will
upon
the
least
offence
,
or
unadvised
word
undo
poor
men
by
tedious
suits
at
law
to
vindicate
themselves
,
presumption
and
pride
being
as
a
natural
habit
to
rich
men
,
and
these
are
the
greatest
Antagonists
to
charity
:
and
for
their
charity
towards
the
poor
,
they
are
also
generally
more
close-fisted
then
the
middle
sort
of
men
,
for
charity
is
not
to
be
valued
by
the
gift
:
a
man
that
giveth
six
pence
a
week
to
the
poor
,
may
be
more
charitable
then
another
that
gives
five
shillings
a
weeke
,
because
that
six
pence
may
be
more
,
according
to
the
Arithmeticall
proportion
to
his
estate
,
then
five
shillings
is
to
the
wealth
of
a
rich
man
:
and
that
was
the
reason
that
the
two
mites
that
the
poor
[
h
](A90884-e16800-b)
h
Mark
12.42
.
widow
did
cast
into
the
Treasury
,
was
more
esteemed
of
our
Saviour
,
then
the
great
gifts
that
the
rich
Pharisees
did
cast
in
,
because
she
gave
even
all
she
had
,
and
they
gave
but
a
small
part
of
their
abundance
:
and
many
of
them
are
so
hard-hearted
,
and
deprived
of
all
pity
,
compassion
,
and
mercy
,
that
like
the
rich
Glutton
,
they
will
suffer
the
poor
Lazarus
to
famish
at
their
doors
rather
then
they
will
allow
them
the
crums
that
fall
[
i
](A90884-e16820-b)
i
Allusion
upon
Luke
16.21.25
.
from
their
tables
;
but
it
will
be
said
unto
them
one
day
,
Sons
remember
that
in
your
life
time
you
received
your
good
things
,
and
the
poor
Lazarus
evil
things
,
but
now
they
are
comforted
and
you
are
tormented
.
It
cannot
be
denied
but
there
are
divers
monuments
abroad
of
the
Christian
charity
of
many
rich
Citizens
of
London
;
but
to
erect
Alms-Houses
,
and
Hospitals
with
ill-gotten
goods
,
tending
more
to
Ostentation
then
to
true
Charity
,
is
an
abomination
to
the
Lord
;
and
Selymus
Emperor
of
the
Turks
,
and
one
of
the
greatest
tyrants
that
ever
was
,
made
conscience
of
it
,
for
[
k
](A90884-e16880-b)
k
See
the
Turkish
History
in
Selymus
Life
.
Pyrrhus
his
grand
Visier
perswading
him
upon
his
bed
of
death
,
to
erect
a
stately
Mosque
of
the
moneys
that
should
proceed
from
the
Persian
Merchants
goods
that
he
had
most
unjustly
confiscated
,
he
answered
,
No
,
Pyrrhus
,
this
would
be
an
abomination
to
God
,
and
to
our
great
Prophet
Mahomet
:
to
build
a
Church
and
an
Hospital
,
with
the
moneys
proceeding
from
goods
that
are
not
justly
my
own
,
but
rather
I
charge
thee
,
they
be
suddenly
restored
to
their
right
owners
;
and
to
rob
Peter
to
give
to
Paul
,
as
many
do
,
is
a
meer
impiety
,
rather
then
charity
:
Can
men
be
so
grosly
deluded
by
Satan
,
as
to
think
that
it
is
a
satisfactory
restitution
to
erect
a
sorry
Alms-House
,
or
Hospital
,
or
a
Free-School
for
the
relief
of
the
poor
,
and
for
the
education
of
poor
Scholars
,
after
they
have
undone
many
by
Usury
,
Rapines
,
and
Oppressions
?
No
,
the
restitution
to
be
acceptable
to
God
,
must
be
made
to
the
very
same
parties
they
have
wronged
and
oppressed
,
or
at
least
to
their
heires
;
and
like
Zacheus
say
,
[
l
](A90884-e16980-b)
l
Luke
19.8
.
Behold
Lord
,
the
half
of
my
goods
I
give
to
the
poor
,
and
if
I
have
taken
any
thing
from
any
man
by
false
accusation
,
I
restore
him
four
fold
.
Mr.
Sutton
after
he
had
undone
by
Usury
,
and
Forfeitures
of
Bonds
,
and
Morgages
many
Gentlemen
,
out
of
a
remorse
of
conscience
,
erected
Charter-House
Hospital
for
relief
of
decaied
Gentlemen
;
but
it
had
been
a
better
restitution
if
he
had
distributed
the
moneys
it
cost
among
the
children
of
those
he
had
oppressed
:
yet
few
there
are
in
these
days
so
conscientious
as
he
,
for
they
wil
make
no
restitution
at
all
,
neither
in
their
life
time
,
nor
after
their
death
:
True
Charity
proceeds
from
a
feeling
compassion
of
our
poor
brethrens
present
misery
,
and
therefore
men
that
are
close-fisted
to
the
poor
in
their
life
time
,
and
great
benefactors
at
their
death
,
cannot
be
accounted
true
charitable
men
,
for
they
part
from
their
money
when
they
can
make
no
more
use
of
it
,
and
by
consequence
,
this
charity
savors
more
of
Ostentation
then
of
true
Piety
.
The
Magnificence
and
Christian
Charity
of
Sir
Thomas
Gressam
is
then
to
be
commended
,
for
as
another
[
m
](A90884-e17030-b)
m
Pericles
did
adorne
the
City
of
Athens
with
stately
structures
.
See
Plutarch
and
Thucidides
.
Pericles
,
he
did
in
his
life
time
erect
the
Royall
Exchange
for
the
ornament
of
the
City
of
London
,
and
Gressam
Colledg
for
the
propagation
of
Learning
,
and
many
Almes-Houses
for
the
relief
of
the
poor
,
and
so
shewed
himself
a
wise
and
faithful
Steward
of
those
riches
that
the
Lord
was
pleased
to
intrust
him
withall
:
and
certainly
rich
men
that
do
not
dispense
of
their
riches
after
this
maner
,
specially
if
they
have
no
children
,
as
he
had
none
,
without
the
speciall
mercy
of
God
,
and
an
unfained
and
timely
repentance
,
they
will
be
cut
asunder
,
and
have
their
portion
with
the
unbelievers
:
for
it
is
rather
a
curse
then
a
blessing
to
be
rich
,
and
have
not
the
grace
to
make
use
of
our
riches
,
which
is
confirmed
by
this
saying
of
Salomon
,
[
n
](A90884-e17130-b)
n
Eccles.
6.12
.
There
is
an
evil
,
saith
he
,
which
I
have
seen
under
the
Sun
,
and
it
is
common
among
men
;
A
man
to
whom
God
hath
given
riches
,
wealth
,
and
honors
,
so
that
he
wanteth
nothing
for
his
soul
of
all
that
he
desireth
,
yet
God
giveth
him
not
power
to
eat
thereof
,
but
a
stranger
eateth
it
:
this
is
vanity
,
and
it
is
an
evil
disease
.
And
in
another
place
,
[
o
](A90884-e17160-b)
o
Eccles.
2.24
.
There
is
nothing
better
,
saith
he
,
for
a
man
then
he
should
eat
and
drink
,
and
that
he
should
make
his
soul
injoy
good
in
his
labor
;
This
also
I
saw
that
it
was
from
the
hand
of
God
.
By
these
things
it
appears
,
that
worldly
riches
are
painful
in
their
acquisition
,
full
of
cares
in
their
preservation
,
and
in
their
losses
grievous
and
full
of
sorrow
,
As
for
the
spiritual
riches
of
a
Christian
,
they
are
the
immediate
gifts
of
the
blessed
Trinity
;
for
his
Election
is
the
gift
of
God
the
Father
,
his
Justification
is
of
God
the
Son
,
and
his
Sanctification
the
gift
of
God
the
Holy
Ghost
;
and
the
riches
of
his
other
graces
proceed
from
the
same
Spring
,
and
therefore
these
riches
are
supernaturally
excellent
,
and
free
from
all
changes
and
mutations
whatsoever
.
Neither
can
the
Elements
,
or
any
creature
in
heaven
,
or
upon
earth
,
nor
the
Prince
of
darkness
,
nor
death
deprive
him
of
these
riches
:
for
as
St.
Paul
saith
,
[
p
](A90884-e17220-b)
p
Rom.
11.19
.
The
gifts
and
calling
of
God
are
without
repentance
:
And
every
good
gift
,
and
every
perfect
gift
,
saith
St.
James
,
[
q
](A90884-e17250-b)
q
Jam.
1.17
.
is
from
above
,
and
cometh
down
from
the
Father
of
lights
,
with
whom
there
is
no
variableness
,
neither
shadow
of
turning
.
Spiritual
riches
are
then
that
treasure
laid
up
in
heaven
,
where
neither
moth
,
nor
rust
doth
corrupt
,
and
where
theeves
do
not
break
thorow
and
steal
;
It
is
that
treasure
[
r
](A90884-e17280-b)
r
Matt.
6.21
.
hid
in
the
field
,
the
which
when
a
man
hath
found
,
he
hideth
,
and
for
joy
thereof
goeth
,
and
selleth
all
he
hath
,
and
buyeth
that
field
.
It
is
that
precious
Pearl
of
great
price
,
[
s
](A90884-e17310-b)
s
Matt.
13.44
.
which
when
a
man
had
found
,
he
went
and
sold
all
he
had
and
bought
it
.
[
t
](A90884-e17330-b)
t
Mat.
13.46
.
To
conclude
,
the
gifts
and
graces
of
God
,
of
his
Son
,
and
of
his
blessed
Spirit
,
are
the
true
riches
that
men
should
endeavor
to
attain
,
for
they
onely
are
able
to
rejoyce
his
heart
,
and
content
his
minde
,
and
to
comfort
him
at
the
hour
of
death
:
This
is
the
wisdom
that
Salomon
saith
,
[
u
](A90884-e17350-b)
u
Pro.
8.11
.
is
better
then
rubies
,
and
all
things
that
may
be
desired
,
are
not
to
be
compared
to
it
.
It
is
in
these
mercies
,
and
graces
,
in
which
the
Prophet
David
[
x
](A90884-e17370-b)
x
Psa.
1.
and
119.77
.
took
all
his
delight
,
and
meditated
upon
day
and
night
,
for
they
are
more
to
be
desired
then
gold
,
yea
then
much
[
y
](A90884-e17390-b)
y
Psal.
19.10
.
fine
gold
,
and
are
sweeter
then
hony
,
and
the
hony
comb
:
whereas
riches
are
but
meer
vanity
and
vexation
of
spirit
.
CHAP.
IV.
Of
the
vanity
of
worldly
pleasures
.
THere
is
also
two
sorts
of
pleasure
:
first
,
the
Worldly
:
secondly
,
the
Spiritual
;
the
last
are
rather
spiritual
ravishments
then
pleasures
,
for
their
superlative
excellency
:
but
the
worldly
pleasures
are
like
the
morning
dew
,
that
vanisheth
away
at
the
rising
of
the
Sun
;
even
so
worldly
pleasures
have
no
substance
,
and
in
the
continuance
they
become
irksome
;
and
yet
is
one
of
the
dieties
of
worldly
men
,
in
the
injoyment
of
which
,
they
conceive
doth
consist
their
supream
good
:
Their
original
spring
is
the
five
senses
:
first
,
the
Sight
:
secondly
,
the
Hearing
:
thirdly
,
the
Tast
:
fourthly
,
the
Smel
:
fifthly
,
the
Feeling
:
and
every
one
of
these
have
their
peculiar
delights
:
the
Sight
takes
pleasure
in
beautiful
objects
,
the
Hearing
in
Musick
,
the
Tast
in
delicious
Savors
,
the
Smel
in
oderiferous
Odours
,
and
the
hand
in
lascivious
Feelings
;
so
that
all
the
worldly
pleasures
that
can
be
imagined
proceed
from
one
of
these
senses
:
how
can
it
then
be
possible
,
that
rational
men
should
be
so
mad
as
to
conceive
their
supream
good
should
consist
in
such
momentary
vanities
!
besides
,
it
is
daily
seen
,
that
mens
pleasures
are
rather
guided
by
Phansie
then
by
Reason
,
and
more
by
inclination
,
then
judgment
;
for
what
is
pleasant
to
one
is
distastful
to
the
other
throughout
the
five
senses
:
First
,
in
the
Objects
,
some
love
a
flaxen
hair'd
,
others
a
black
hair'd
woman
:
some
love
to
hear
a
doleful
melody
,
others
a
joyful
:
some
love
to
eat
one
thing
,
and
some
another
;
nay
,
their
very
taste
will
vary
,
although
they
eat
of
one
and
the
same
meate
:
some
love
a
sweet
,
milde
odour
,
others
a
strong
perfume
;
and
for
their
Feeling
,
they
are
as
various
;
and
in
the
Election
of
their
calling
they
differ
as
much
,
some
love
a
Souldiers
life
,
others
love
Learning
,
others
to
be
Merchants
,
other
Shop-keepers
;
others
will
be
Artificers
,
others
will
be
Sea-faring
men
,
others
will
feed
cattel
,
and
others
will
till
the
ground
:
Likewise
in
their
Recreations
,
some
love
Hawking
,
others
Hunting
,
others
Shooting
,
others
Bowling
,
others
Gaming
,
and
so
in
all
things
their
pleasures
differ
&
varie
.
If
it
be
then
granted
,
that
their
supream
Good
doth
consist
in
the
injoyment
of
their
pleasures
,
then
there
must
of
necessity
be
as
many
different
supream
Goods
,
as
there
is
variety
of
pleasures
;
but
as
I
have
said
before
,
all
these
pleasures
or
inclinations
,
are
but
meer
phansies
,
vanities
,
and
vexations
of
Spirit
;
as
it
shall
be
proved
by
these
insuing
Discourses
:
Observe
then
for
method
sake
,
that
worldly
pleasures
may
be
distinguished
thus
,
-
1.
By
necessary
and
natural
.
-
2.
By
violent
and
superfluous
.
-
3.
By
moderate
and
lawful
.
-
4.
By
vitious
and
unlawful
.
And
for
conclusion
,
I
will
give
a
hint
of
the
spiritual
Pleasures
that
are
superexcellent
,
and
free
from
vanity
.
First
,
under
the
necessary
pleasures
are
comprised
eating
,
drinking
,
walking
,
resting
and
sleeping
,
with
the
actions
and
imployments
about
our
just
and
lawful
Callings
,
for
in
all
these
things
there
is
a
naturall
delight
,
for
he
that
eateth
when
he
is
ahungry
,
and
drinieth
when
he
is
athirst
,
and
resteth
when
he
is
weary
,
or
sleepeth
after
a
long
watching
,
finds
a
delight
in
all
these
necessary
things
,
without
which
men
cannot
subsist
,
but
in
all
these
men
are
to
be
moderate
,
otherwise
they
become
vitious
,
but
they
must
be
laborious
in
their
caling
;
therefore
as
Salomon
saith
,
[
a
](A90884-e17540-b)
a
Prov.
5.12
.
Sleep
to
a
labouring
man
is
sweet
;
as
Souldiers
in
their
Military
exercises
,
Students
in
their
Studies
,
He
becometh
poor
,
saith
Solomon
,
[
b
](A90884-e17590-b)
b
Pro.
10.4
,
5.
that
dealeth
with
a
slack
hand
,
but
the
hand
of
the
diligent
maketh
rich
;
he
that
gathereth
in
Summer
is
a
wise
son
,
but
he
that
sleepeth
in
Harvest
is
a
son
of
shame
:
and
many
men
in
these
days
come
to
penury
by
often
changing
of
Calling
,
or
by
undertaking
such
Callings
as
they
never
were
bred
to
,
or
by
exercising
four
or
five
Callings
at
one
and
the
same
time
,
which
is
a
great
vanity
,
for
that
is
the
cause
that
Artificers
never
attain
to
the
perfection
of
their
Art
,
or
handy-craft
,
but
remain
ignorant
hudlers
in
them
all
:
It
is
therefore
convenient
that
men
should
be
constant
to
one
Calling
,
and
to
take
delight
in
it
,
For
godliness
with
content
,
saith
St.
Paul
,
[
c
](A90884-e17630-b)
c
1
Tim.
6.6
.
is
great
gain
,
and
without
men
take
delight
in
their
profession
,
they
will
always
be
changing
till
they
bring
themselves
to
extream
misery
.
Secondly
,
violent
and
superfluous
Pleasures
are
desructive
two
ways
,
the
first
impair
mens
health
,
and
shorten
their
dayes
,
and
the
other
doth
waste
and
consume
their
estates
:
how
many
have
lost
their
lives
by
the
excessive
pleasures
of
Venery
in
the
very
act
,
&
many
more
by
excessive
riots
of
drunkenness
and
gluttony
,
and
others
by
the
violent
exercises
of
Tennis
,
Foot-ball
play
,
Leaping
,
Vaulting
,
and
running
of
races
:
some
others
by
swiming
,
Thirdly
,
the
moderate
and
lawful
pleasures
,
are
not
prohibited
in
the
word
of
God
,
so
they
be
used
with
moderation
;
for
Christians
may
boldly
take
pleasure
in
a
moderate
way
of
all
the
creatures
under
the
Sun
,
so
it
be
with
thanksgiving
,
and
after
a
sanctified
manner
in
all
sobriety
and
temperance
.
1.
They
may
take
delight
in
the
admirable
works
of
God
,
[
d
](A90884-e17680-b)
d
Psal.
136.8
.
in
the
contemplation
of
the
light
of
the
Sun
,
in
the
constant
course
it
observes
in
the
regulating
of
the
seasons
of
the
year
,
and
in
the
increase
and
declination
of
its
heigth
,
whereby
the
days
are
lengthened
or
shortned
;
In
the
various
mutations
of
the
Moon
,
by
whose
influence
the
Tides
increase
or
fall
.
2.
They
may
delight
to
see
the
aspect
of
the
Spring
[
e
](A90884-e17690-b)
e
Psal.
8.3
.
when
after
a
cold
Winter
the
vegetative
creatures
begin
to
sprout
,
and
when
Flora
doth
revest
her self
in
her
glorious
apparel
clothing
the
earth
with
variety
of
odiferous
flowers
inameled
of
divers
colours
,
which
excel
in
beauty
,
in
the
esteem
of
our
blessed
Saviour
,
[
f
](A90884-e17710-b)
f
Math.
6.28
.
the
very
glory
of
King
Salomon
;
and
in
Summer
they
may
delight
in
the
blessing
of
God
,
upon
the
labour
of
the
Husbandman
;
and
in
Harvest
upon
the
incredible
increase
of
the
seed
,
and
in
Winter
[
g
](A90884-e17730-b)
g
Psal.
72.
●6
.
in
the
consideration
of
the
propriety
that
God
hath
given
to
the
vegetative
creatures
,
to
draw
their
sap
,
which
is
their
life
,
into
their
root
,
that
it
may
be
kept
in
the
bowels
of
the
earth
,
from
the
danger
of
the
frost
and
snow
;
and
how
by
his
admirable
providence
,
he
doth
feed
the
beasts
of
the
field
,
and
the
fowls
of
the
air
in
that
barren
season
,
[
h
](A90884-e17750-b)
h
Col.
4
6.
seasoned
with
salt
,
and
rather
tending
to
edification
then
depravation
.
8.
They
may
sometimes
go
a
hunting
,
hawking
,
fishing
,
shooting
,
bowling
,
but
these
recreations
are
to
be
short
,
and
onely
for
to
refresh
their
spirits
,
after
tedious
studies
,
and
weekly
employments
,
and
to
strengthen
their
bodies
by
these
laudable
exercises
,
and
not
to
make
them
,
as
some
do
,
their
daily
work
,
for
otherwise
these
honest
and
laudable
recreations
would
become
vitious
,
and
destructive
to
body
and
soul
,
for
nothing
ought
to
be
more
precious
to
Christians
then
Time
.
Fourthly
,
Vicious
and
unlawful
pleasures
are
the
snares
of
Satan
,
and
the
harbengers
of
death
,
and
yet
they
are
most
in
fashion
in
these
days
,
Cesar
,
Edward
the
fourth
King
of
England
,
and
Henry
the
fourth
King
of
France
,
were
over-much
addicted
to
Venery
,
and
yet
those
that
have
written
their
Lives
,
give
them
this
commendation
,
that
they
bounded
this
Passion
within
certain
limits
;
for
their
Venerian
delights
did
never
,
say
they
,
make
them
neglect
any
affairs
of
State
,
or
actions
of
war
,
because
,
saith
a
modern
Author
of
Cesar
,
[
i
](A90884-e17920-b)
i
1
Thes.
4.3
.
would
have
men
to
be
moderate
in
their
cating
and
drinking
for
their
healths
sake
,
and
for
conscience
sake
,
for
the
abuse
of
the
creature
is
prohibited
by
the
Lord
:
Nay
,
they
are
to
be
temperate
in
their
walkings
,
resting
,
sleeping
,
and
in
the
very
delight
of
the
Nuptiall
bed
,
and
that
is
the
reason
that
St.
Paul
gives
them
this
charge
,
[
k
](A90884-e17940-b)
k
Phil.
4.5
.
Let
your
moderation
be
known
unto
all
men
:
the
Lord
is
at
hand
;
and
notwithstanding
young
and
old
run
after
vitious
and
unlawful
pleasures
,
as
the
Grayhound
runs
after
the
Hare
,
and
yet
they
besot
men
,
and
deprive
men
of
their
reason
and
judgment
,
and
such
as
by
custome
have
gotten
an
habit
in
carnal
pleasures
,
are
seldom
weaned
from
them
,
without
a
special
measure
of
divine
grace
,
for
they
are
more
inticing
,
and
have
stronger
charms
to
allure
men
(
then
the
Harlot
spoken
of
in
the
7.
of
Proverbs
,
[
l
](A90884-e17970-b)
l
Pro.
7.
ver.
19
,
20
,
21
,
22.
Come
let
us
take
our
fill
of
love
untill
the
morning
,
let
us
solace
our selves
with
loves
,
for
the
good
man
is
not
at
home
,
he
is
gone
a
long
journey
,
he
hath
taken
a
bag
of
money
with
him
,
and
will
come
home
at
the
day
appointed
;
with
much
fair
speech
she
caused
him
to
yeeld
,
with
the
flattering
of
her
lips
she
forced
him
:
he
goeth
after
her
straightway
,
as
an
oxe
goeth
to
the
slaughter
,
and
as
a
fool
to
the
correction
of
the
stocks
,
till
a
dart
strike
through
his
liver
,
as
a
bird
hasteth
to
the
snare
,
and
knoweth
it
not
that
it
is
for
his
life
)
to
intice
men
to
lust
,
and
all
impiety
,
for
under
vicious
pleasures
are
comprised
Lechery
,
Drunkenness
,
and
Gluttony
,
Pride
,
Pomp
,
lascivious
Apparel
and
Prodigality
:
all
vitious
recreations
,
as
Enterludes
,
Comedies
,
and
Tragedies
,
Tabling
,
Carding
,
Dicing
,
Dancing
,
Leaping
,
and
Vaulting
,
Masks
,
and
Mummeries
,
and
all
such
Court-vanities
;
and
these
are
the
deities
of
worldly
men
,
and
paradise
of
the
wise
men
,
or
rather
of
the
fools
in
these
days
.
But
before
I
proceed
,
give
me
leave
to
examin
what
bliss
or
felicity
doth
consist
in
the
injoyment
of
these
vanities
.
First
,
Venery
,
is
a
sensual
delight
,
of
no
continuance
,
which
enerveth
,
saith
[
m
](A90884-e18000-b)
m
Du
Bartus
in
his
second
week
.
du
Bartus
,
all
the
faculties
of
body
and
soul
,
and
casts
mens
reason
in
a
quick
sand
of
lust
:
besides
,
it
draws
with
cartrobes
the
judgments
of
God
upon
men
and
women
,
and
fills
their
bodies
of
loathsom
and
incredible
diseases
.
Secondly
,
for
Gluttony
and
Drunkenness
,
they
are
absolutely
brutish
,
and
of
all
the
bruits
and
sensitive
creatures
,
there
is
none
that
is
addicted
to
these
vicees
but
the
Fox
and
the
Swine
,
for
the
Swine
will
sometimes
burst
by
drinking
of
Butter-milk
,
and
the
Fox
by
drinking
of
young
Lambs
blood
,
and
therefore
no
Nation
hath
a
better
Etymology
for
a
drunkard
then
the
English
;
for
when
men
are
drunk
,
they
say
,
They
are
Fox'd
;
and
what
is
more
destructive
to
the
health
of
mens
bodies
then
drunkenness
and
gluttony
?
Awake
,
ye
drunkards
,
saith
the
Prophet
Ioel
,
[
*
](A90884-e18070-b)
*
Ioel
1.5
.
and
weep
,
and
howle
all
ye
drinkers
of
wine
,
because
of
the
new
wine
,
for
it
is
cut
off
from
your
mouth
.
Thirdly
,
For
pride
,
pomp
,
lascivious
apparel
,
and
prodigality
;
to
be
proud
of
that
which
is
not
our
own
,
is
a
meer
folly
,
and
lascivious
apparel
is
but
as
the
tinder
to
inflame
the
fire
of
lust
;
and
for
pomp
,
and
prodigality
,
the
one
is
the
way
to
penury
,
and
the
other
may
be
compared
to
the
Peacock
,
[
n
](A90884-e18120-b)
n
Matth.
15.20
,
21
,
22.
I
have
sinned
against
heaven
,
and
in
thy
sight
,
and
am
no
more
worthy
to
be
called
thy
Son
;
or
prick
their
hearts
as
those
that
crucified
our
blessed
Saviour
,
who
said
unto
St.
Peter
,
and
his
fellows
Apostles
,
Men
and
brethren
what
shall
we
do
?
Then
Peter
said
unto
them
,
Repent
:
even
so
if
these
Monopolists
of
worldly
pleasures
do
not
repent
unfainedly
,
they
will
incur
Gods
just
indignation
at
the
last
day
.
Lastly
,
The
Spiritual
Pleasures
are
free
from
vanity
,
and
ravish
mens
souls
into
the
third
heaven
,
and
by
the
eyes
of
faith
see
the
presence
of
God
,
Angels
,
and
Saints
.
Thou
hast
ravished
my
heart
,
saith
Christ
unto
his
Church
:
[
o
](A90884-e18200-b)
o
Cant.
4.9
.
Even
so
the
children
of
God
,
that
take
pleasure
to
meditate
in
the
Law
of
God
,
are
ravished
in
spirit
,
as
St.
Paul
saith
of
himself
,
[
p
](A90884-e18220-b)
p
2
Cor.
12.2
,
3
,
4.
I
knew
a
man
in
Christ
above
fourteen
years
ago
,
whether
in
the
body
I
cannot
tell
,
God
knoweth
,
such
a
one
caught
up
into
the
third
heaven
:
and
I
knew
such
a
man
(
whether
in
body
,
or
out
of
the
body
,
I
cannot
tell
,
God
knoweth
)
how
he
was
caught
up
into
Paradise
,
and
heard
unspeakable
words
,
unutterable
,
which
is
not
lawfull
for
a
man
to
utter
.
And
undoubtedly
,
in
zealous
prayers
,
and
holy
meditations
,
doth
consist
the
spiritual
Pleasures
of
a
Christian
;
and
it
is
said
in
Genesis
,
[
q
](A90884-e18250-b)
q
Gen.
24.63
.
that
Isaac
went
every
evening
in
the
field
to
meditate
;
so
that
it
is
apparent
,
that
the
servants
of
God
have
an
intimate
familiarity
with
him
,
which
doth
fill
their
hearts
with
unspeakable
pleasures
,
for
the
Prophet
David
saith
,
[
r
](A90884-e18280-b)
r
Psal.
1.2
.
The
godly
mens
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
:
And
the
constant
and
fervent
prayers
of
Cornelius
[
f
](A90884-e18310-b)
f
Act.
10.2
.
the
Centurion
obtained
this
favour
of
the
Lord
,
that
Saint
Peter
was
sent
for
,
for
the
conversion
of
himself
,
and
of
his
family
;
and
St.
Peter
by
his
prayers
was
cast
into
a
trance
,
and
saw
[
t
](A90884-e18340-b)
t
Act.
10.11
,
12.
a
vision
,
whereby
he
was
confirmed
that
God
is
no
accepter
of
persons
,
and
whether
they
be
Jews
or
Gentiles
,
if
they
love
and
fear
him
,
they
are
received
into
grace
by
the
merits
of
Christ
his
beloved
Son
.
[
u
](A90884-e18360-b)
u
●
Pet.
1.10
.
election
is
sure
,
and
they
are
justified
by
the
bloud
of
Christ
,
shall
be
saved
from
[
x
](A90884-e18370-b)
x
Rom
5.9
.
wrath
through
him
,
and
are
[
y
](A90884-e18380-b)
y
Rom.
15.16
.
sanctified
by
the
holy
Ghost
,
and
of
the
number
,
who
by
the
preaching
of
the
Gospel
,
have
had
their
eyes
opened
,
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
to
God
,
that
they
may
receive
[
z
](A90884-e18390-b)
z
Acts
26.18
.
forgiveness
of
sins
and
inheritance
among
them
which
are
sanctified
by
faith
in
Christ
,
and
that
they
have
received
a
white
stone
,
and
in
the
stone
[
*
](A90884-e18400-b)
*
Revel.
2.
a
new
name
which
no
Man
knoweth
,
saving
he
that
receiveth
it
.
This
assurance
,
I
say
,
is
able
to
fill
a
Christians
heart
with
unspeakable
pleasures
,
and
to
ravish
his
soul
into
the
third
heavens
,
where
he
shall
injoy
the
presence
of
God
,
in
whom
is
the
fulness
of
joy
,
CHAP.
V.
Of
the
vanity
of
mens
passions
in
general
.
THe
next
aggravation
of
the
vanity
of
the
lives
of
men
,
after
the
former
description
of
the
vanity
of
their
desires
,
is
the
vanity
of
their
passions
,
with
the
exorbitant
care
they
take
for
the
cure
of
their
bodily
diseases
,
and
their
unparallel'd
carelesness
of
the
cure
of
the
maladies
of
their
souls
;
for
what
greater
vanity
can
there
be
,
then
to
prefer
the
health
of
their
body
that
is
momentary
and
nothing
but
dust
,
to
the
preservation
of
the
welfare
and
tranquillity
of
their
immortall
souls
,
who
are
in
the
esteem
of
our
blessed
Saviour
,
[
a
](A90884-e18470-b)
a
Mar.
8.37
such
a
precious
Jewel
that
there
is
nothing
under
the
Sun
,
that
for
value
may
be
given
in
exchange
for
it
:
and
yet
it
is
daily
seen
,
that
if
their
finger
doth
but
ake
,
or
if
they
have
but
a
quotidian
ague
,
(
that
is
a
wholsom
medicine
in
the
Spring
)
they
will
presently
take
their
bed
,
and
send
for
the
best
Physitians
,
and
will
ingenuously
declare
unto
them
the
symptoms
of
their
disease
,
that
they
may
the
better
prescribe
fit
remedies
for
the
cure
of
it
:
but
if
their
souls
be
sick
,
by
the
rageful
distempers
of
their
passions
,
which
breed
storms
of
preturbations
in
their
soules
,
as
the
impetuous
windes
do
tempests
at
sea
,
they
make
nothing
of
it
,
neither
will
they
send
for
a
spiritual
Physitian
,
that
can
pour
in
their
festered
wounds
the
Balm
of
[
b
](A90884-e18480-b)
b
Jer.
8.22
.
Gilead
,
and
asswage
by
their
grave
Counsels
the
fury
of
their
passions
,
but
will
rather
,
if
any
come
to
visit
them
,
unsent
for
,
disguise
their
vicious
passions
,
by
the
names
of
vertues
,
for
they
commonly
call
Ambition
a
desire
of
Glory
,
and
Avarice
a
prudent
fore-cast
;
and
the
furious
passion
of
wrath
a
generosity
of
courage
,
and
so
of
all
the
rest
:
and
by
this
concealing
and
disguishing
of
their
spiritual
maladies
,
make
them
by
custome
utterly
incurable
.
This
common
vanity
of
men
hath
induced
divers
learned
Authors
,
to
prescribe
in
their
Writings
,
divers
excellent
remedies
to
cure
these
concealed
maladies
of
the
soul
:
but
before
I
speak
of
the
remedies
,
it
is
fit
the
Reader
should
be
informed
of
the
essentiall
cause
of
these
distempers
,
for
as
it
is
impossible
for
a
Physitian
to
cure
the
bodily
infirmities
of
his
patient
before
he
be
acquainted
with
the
nature
of
them
;
even
so
it
is
far
more
impossible
for
the
Reader
to
pacifie
the
fury
of
his
passions
,
before
he
be
informed
by
these
insuing
particulars
of
the
cause
and
nature
of
them
.
I
will
therefore
speak
in
order
of
these
things
.
-
1.
Of
the
two
distinct
powers
of
the
soul
.
-
2.
Of
the
Concupiscible
and
Irascible
appetite
.
-
3.
Of
the
definition
of
mens
passions
.
-
4.
Of
their
seat
,
and
number
.
-
5.
Of
their
original
spring
.
-
6.
Of
their
evil
and
good
effects
.
First
,
[
c
](A90884-e18650-b)
c
Rom.
7.23
,
24
,
25.
cry
out
,
But
I
see
another
law
in
my
members
warring
against
the
law
of
my
minde
,
and
bringing
me
into
captivity
to
the
law
of
sin
which
is
in
my
members
.
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
!
I
thank
God
through
Iesus
Christ
our
Lord
:
so
then
,
with
the
minde
I
my self
serve
the
Law
of
God
,
but
with
the
flesh
the
law
of
sin
:
Moreover
,
the
Rational
power
of
the
soul
is
the
spring
of
all
the
intellectual
faculties
of
the
minde
,
but
the
Sensitive
power
is
the
spring
of
the
senses
,
and
of
all
the
affections
and
passions
of
men
.
Secondly
,
Because
this
Sensitive
power
is
distinguished
into
two
distinct
appetites
,
viz.
the
Concupiscible
,
and
the
Irascible
,
which
are
properly
the
faculties
that
the
French
call
Appetitives
,
which
intimates
in
the
English
tongue
an
aptness
,
Thirdly
,
Passion
is
nothing
but
a
motion
of
the
sensitive
appetite
proceeding
from
the
apprehension
of
a
reall
or
seeming
good
or
evil
,
which
begets
an
alteration
in
the
body
against
the
law
of
Nature
:
Mens
passions
are
born
with
them
,
and
therefore
cannot
be
utterly
extinguished
,
neither
by
an
habit
of
moral
Vertue
,
nor
by
Grace
;
but
their
fury
may
be
allaid
,
and
their
distemper
regulated
;
they
never
arise
but
there
is
an
apparent
alteration
of
the
body
,
as
it
is
noted
in
the
desinition
above
related
,
and
this
alteration
proceeds
after
this
maner
,
the
objects
having
been
represented
to
the
imagination
by
the
senses
;
if
it
conceives
them
to
be
good
;
the
concupiscible
appetite
doth
intice
men
to
prosecute
these
objects
,
and
having
obtained
their
desire
,
there
proceeds
from
the
injoyment
of
it
,
a
passion
of
joy
and
delight
,
which
dilates
the
blood
,
with
the
vital
spirits
that
reside
in
it
to
the
extreamest
part
of
the
body
;
and
the
heart
being
deprived
of
some
of
his
natural
heat
,
makes
an
alteration
in
the
body
,
that
is
apparently
seen
in
the
face
,
which
hath
by
it
a
more
pleasant
aspect
,
and
a
more
ruddy
complexion
then
ordinary
;
but
if
this
delight
or
joy
be
violent
and
come
unexpectedly
,
it
makes
a
contrary
alteration
in
the
face
,
for
then
it
becomes
pale
,
and
the
body
falls
into
a
swound
,
Fourthly
,
[
d
](A90884-e18920-b)
d
Matth.
7.21
.
that
they
are
seated
in
the
heart
,
For
from
within
,
out
of
the
heart
proceeds
evil
thoughts
,
adulteries
,
fornications
,
murders
,
&c.
And
these
are
the
effects
of
mens
passions
,
nay
,
As
for
the
number
of
the
passions
of
men
,
it
is
uncertain
,
for
they
may
be
multiplied
by
the
limitation
of
their
objects
,
as
the
windes
have
been
of
late
:
for
at
the
first
they
were
but
four
,
the
East
,
North
,
West
,
and
South
,
and
then
they
were
multiplied
to
eight
,
and
afterwards
to
sixteen
,
and
then
to
two
and
thirty
,
and
of
late
they
have
been
multiplied
to
threescore
and
four
:
as
for
the
passions
,
Aristotle
was
of
opinion
that
there
was
but
one
general
passion
,
and
that
was
Love
:
Others
said
there
were
but
two
,
and
they
were
Delight
,
and
Dolour
;
others
said
there
were
but
four
,
and
they
were
Ioy
,
Sorrow
,
Hope
and
Fear
;
and
this
opinion
was
grounded
upon
reason
,
for
whatsoever
men
act
or
undertake
,
they
delight
,
grieve
,
fear
or
hope
.
Beau-Lieu
,
pag.
723.
which
I
conceive
to
be
the
best
.
First
,
Love
,
is
a
motion
,
an
appetite
,
an
affection
,
or
passion
towards
a
thing
which
is
lovely
,
and
pleasant
unto
us
,
whether
it
be
present
or
absent
.
Secondly
,
Hatred
is
a
passion
against
some
thing
that
is
adverse
,
or
seemeth
evil
unto
us
,
whether
it
be
present
or
absent
.
Thirdly
,
Desire
,
called
by
some
Concupiscence
,
is
an
affection
to
possess
,
and
injoy
a
thing
that
is
absent
,
which
is
pleasant
unto
us
.
Fourthly
,
Flight
is
a
Passion
inticing
us
to
eschew
,
or
fly
from
a
thing
that
seemeth
evil
,
or
is
adverse
unto
us
.
Fifthly
,
Ioy
,
Delight
,
or
Volupty
is
the
possession
,
or
injoyment
of
the
thing
desired
,
which
seemed
good
and
pleasant
unto
us
.
Sixthly
,
Dolour
or
Sorrow
is
a
passion
,
proceeding
from
the
anguish
of
the
body
,
or
from
some
evil
accident
hapned
unto
us
:
These
six
passions
are
incident
to
the
Concupiscible
appetite
;
and
these
five
following
to
the
Irascible
appetite
.
First
,
Fear
is
an
apprehension
of
an
evil
that
is
neer
,
and
hard
to
be
avoided
.
Secondly
,
Vndantedness
,
is
an
assurance
or
confidence
that
we
can
avoid
,
or
overcome
an
evil
,
though
it
be
never
so
difficult
.
Thirdly
,
Hope
is
an
expectation
of
a
good
that
we
desire
and
long
for
;
in
the
obtaining
of
which
we
see
some
probability
,
although
it
be
invironed
or
compassed
about
with
great
difficulties
.
Fourthly
,
Despair
is
a
passion
that
inticeth
us
to
fly
back
,
or
retreat
from
the
pursuit
of
a
Good
much
desired
,
because
we
conceive
an
impossibility
to
obtain
the
same
.
Fifthly
,
Wrath
is
a
fiery
passion
,
inticing
us
to
vindicate
our selves
for
some
injury
received
,
or
to
chastise
such
as
do
evil
,
or
hinder
others
to
do
good
.
These
eleven
general
passions
,
and
all
others
that
derive
from
them
,
may
be
reduced
to
six
heads
;
three
incident
to
the
Concupiscible
appetite
,
and
three
to
the
Irascible
;
the
three
of
the
Concupiscible
have
every
one
of
them
their
Opposites
.
First
,
Love
hath
for
his
opposite
Hatred
.
Secondly
,
the
Desire
hath
for
his
opposite
the
Flight
.
Thirdly
,
Beau-Lieu
,
p.
724.
Ioy
hath
for
its
opposite
Dolour
:
but
the
passions
of
the
Irascible
have
but
two
opposites
,
viz.
First
,
Hope
hath
for
his
opposite
Despair
.
Secondly
,
Vndantedness
hath
for
his
opposite
Fear
,
:
but
Wrath
hath
no
opposite
;
If
you
will
know
the
reasons
,
read
Beau-Lieu
,
in
his
Body
of
Philosophy
,
for
I
cut
them
off
for
brevity
sake
.
These
eleven
generall
passions
may
be
multiplied
by
the
limitation
of
their
objects
to
be
as
numerous
as
a
swarm
of
Bees
.
Fifthly
,
The
original
spring
of
the
passions
of
men
,
is
the
senses
,
which
are
:
first
,
the
Sight
:
secondly
,
the
Odour
:
thirdly
,
the
Hearing
:
fourthly
,
the
Tast
:
fifthly
,
the
Feeling
;
and
they
arise
and
spring
up
after
this
maner
:
The
Senses
having
represented
the
Objects
to
the
Fansies
,
or
imaginations
of
men
,
Sixthly
,
the
evil
effects
of
the
passions
of
men
arise
from
their
contentions
one
with
another
,
and
their
good
effects
arise
from
the
assistance
they
give
one
to
another
to
fly
from
evil
,
for
to
cleave
to
the
good
;
The
Desire
,
that
is
a
passion
incident
to
the
Concupiscible
appetite
is
a
great
inticer
to
sin
,
and
therefore
it
is
called
by
St.
John
,
[
d
](A90884-e19620-b)
d
Ioh.
2.16
.
The
lust
of
the
eye
,
and
by
St.
Paul
[
e
](A90884-e19650-b)
e
1
Thes.
4.5
.
The
lust
of
concupiscence
;
and
by
this
passion
of
the
lust
of
the
eyes
was
David
inticed
to
commit
the
hainous
sin
of
adultery
with
[
f
](A90884-e19680-b)
f
2
Sam.
11.2
,
3
,
4.
Bathsheba
,
the
wife
to
Vriah
the
Hittite
;
Now
had
Flight
come
to
his
aid
as
it
did
to
Joseph
,
when
his
lewd
Mistress
did
tempt
him
to
lust
,
it
had
been
an
excellent
effect
of
that
passion
.
It
is
likely
that
there
was
then
a
great
contention
between
the
Concupiscible
and
the
Irascible
appetite
,
the
first
inticing
King
David
to
sin
by
the
representation
of
so
beautiful
an
object
,
and
of
the
injoyment
of
such
a
seeming
good
;
and
the
second
by
perswading
him
to
eschue
and
fly
from
this
apparent
evil
varnished
over
with
a
seeming
good
;
but
what
became
of
their
great
contention
,
but
a
great
perturbation
in
the
minde
of
David
for
a
time
?
yet
had
the
Concupiscible
appetite
the
mastery
,
for
David
did
injoy
his
desire
,
and
remained
impenitent
a
whole
year
:
[
f
](A90884-e19760-b)
f
2
Sam.
12.13
.
but
when
he
was
awaked
from
this
spiritual
lethargie
by
the
Prophet
Nathan
,
he
cried
,
out
of
a
penitent
heart
,
I
have
sinned
against
the
Lord
:
this
was
then
an
evil
effect
of
this
passion
of
Desire
.
The
passion
of
fear
that
did
possess
Saint
Peter
when
our
blessed
Saviour
was
brought
into
the
Hall
of
the
High
Priest
,
caused
another
evil
effect
,
for
it
did
intice
St.
Peter
[
g
](A90884-e19810-b)
g
Matth.
26.70
,
71
,
72
,
75.
to
deny
his
Lord
and
Master
three
times
before
the
Cock
crew
;
but
it
was
a
good
effect
of
the
passion
of
Joseph
,
above
cited
,
for
it
made
him
fly
from
sin
to
preserve
his
continency
;
and
it
was
a
noble
effect
of
the
passion
of
Undantedness
that
did
possess
the
hearts
of
Shedrach
,
Meshach
,
and
Abednego
,
[
h
](A90884-e19860-b)
h
Dan.
13.19
.
and
of
the
Prophet
Daniel
,
[
i
](A90884-e19880-b)
i
Dan.
6.16
.
to
induce
the
three
first
to
indure
the
torments
of
the
fire
of
a
burning
furnace
,
heated
seven
times
more
then
it
was
ordinarily
:
and
the
second
,
to
despise
the
rage
of
the
Lyons
,
rather
then
disobey
the
Commandment
of
the
Lord
.
But
these
are
but
moral
allegories
,
for
it
is
not
in
the
power
of
the
Concupiscible
appetite
to
make
the
children
of
God
commit
such
sins
as
the
Prophet
David
,
and
St.
Peter
did
,
but
it
was
because
God
was
pleased
to
give
them
over
to
themselves
,
to
make
them
know
that
the
perseverance
in
grace
is
a
free
gift
of
his
;
neither
is
it
in
the
power
of
the
Irascible
appetite
to
infuse
such
a
continency
as
was
found
in
Joseph
,
nor
such
an
unparallel'd
undantedness
as
was
in
Shadrach
,
Meshach
,
Abednigo
,
and
in
Daniel
;
but
it
was
the
blessed
Spirit
of
God
that
did
infuse
in
their
hearts
that
admirable
fortitude
,
&c.
CHAP.
VI.
Of
the
vanity
of
the
passion
of
love
.
AS
after
a
hard
winter
,
the
Sun
is
not
onely
seen
to
give
a
new
life
to
all
the
Vegetative
,
Sensitive
,
and
rational
Creatures
upon
earth
;
but
also
by
the
heat
of
his
beams
to
penetrate
the
very
bowels
of
the
earth
,
for
to
purifie
the
insensible
creatures
from
their
dross
,
as
the
silver
,
gold
,
and
precious
stones
;
even
so
after
mens
passions
have
by
their
natural
commotions
,
clouded
their
mindes
with
a
Winter
of
anxiety
and
sorrow
:
supernatural
Love
,
doth
not
onely
revive
their
Spirits
,
but
doth
also
purifie
them
from
the
dross
that
these
perturbations
had
left
behinde
them
in
their
souls
.
Love
being
then
the
most
noble
passion
of
men
,
it
is
fit
it
should
have
the
precedency
in
these
Discourses
,
sith
without
love
all
humane
society
should
be
extinguished
,
and
by
it
men
deprived
of
all
content
and
comfort
in
this
life
;
for
the
greatest
comfort
that
men
can
attain
to
in
this
vale
of
Tears
,
is
to
have
a
constant
friend
,
or
a
faithful
consort
,
in
whose
brest
they
may
confide
their
greatest
secrets
,
and
be
partaker
with
them
of
their
prosperity
,
honor
,
and
glory
,
or
sympathize
with
them
in
their
afflictions
and
miseries
.
It
is
recorded
that
Fpamonides
,
the
Commander
in
Chief
of
the
Thebanes
,
a
man
as
free
from
vain-glory
as
any
one
we
read
of
,
did
not
glory
in
any
thing
but
in
this
,
See
Plutarch
in
his
Mo●is
.
that
his
father
was
living
,
when
he
won
three
famous
battels
against
the
Lacedemonians
,
that
were
then
held
for
their
valour
to
be
invincible
,
regarding
more
the
content
and
honor
that
his
father
(
whom
he
loved
intirely
)
should
receive
of
it
,
then
his
own
;
and
certainly
the
greatest
fruit
that
men
can
receive
of
their
prosperity
,
is
,
when
their
friends
rejoyce
and
partake
of
it
,
and
the
greatest
comfort
they
can
have
in
their
afflictions
,
is
when
they
are
assured
to
have
friends
that
sympathize
with
their
miseries
.
Now
the
passion
of
Love
being
of
such
concernment
,
I
will
for
the
better
description
of
it
speak
in
order
of
these
particulars
:
first
,
of
the
definition
of
Love
:
secondly
,
of
the
essentiall
cause
of
Love
:
thirdly
,
of
the
variety
or
kinds
of
Love
:
fourthly
,
of
the
end
or
interest
of
mens
Love
:
fifthly
,
of
the
qualities
required
in
men
for
to
obtain
Love
:
sixthly
,
of
the
good
,
and
bad
effects
of
Love
:
seventhly
,
of
the
Love
of
God
towards
men
:
eighthly
,
of
the
Love
of
men
to
God
.
First
,
Love
is
nothing
else
but
to
wish
good
to
another
,
not
for
mens
own
interest
,
but
for
the
good
and
merit
of
the
party
beloved
,
to
whom
men
are
to
procure
all
the
good
and
content
that
shall
be
in
their
power
.
Upon
which
definition
observe
these
four
Particulars
:
first
,
that
Love
doth
ever
unite
the
Heart
and
Will
of
men
to
the
party
beloved
;
And
therefore
the
ancients
said
commonly
that
Alexander
and
Ephestion
had
but
one
soul
in
two
distinct
bodies
,
because
their
joy
and
glory
,
sorrow
or
disgrace
was
mutuall
to
them
both
:
secondly
,
Mens
love
is
not
to
be
grounded
upon
the
pleasure
or
profit
they
may
receive
by
them
they
seem
to
love
;
for
it
can
be
no
love
,
except
their
love
be
grounded
upon
the
vertues
and
merits
of
the
party
beloved
:
thirdly
,
Lovers
are
to
wish
and
procure
the
good
and
honor
of
their
beloved
,
and
to
require
nothing
of
them
but
what
they
may
do
with
honor
and
equity
:
fourthly
,
The
goods
and
lives
of
men
are
to
be
at
the
disposing
of
the
party
beloved
,
Honor
,
Religion
,
and
Loyalty
onely
excepted
,
for
true
friendship
doth
not
oblige
men
to
blemish
their
honor
,
rack
their
conscience
,
nor
to
betray
their
Prince
at
the
request
of
their
beloved
,
because
these
requests
are
beyond
the
bounds
of
love
,
which
is
only
to
be
confined
within
the
limits
of
Vertue
;
Du
Belay
Commentaries
,
when
he
did
intreate
his
noble
friends
,
to
side
with
him
against
his
and
their
natural
Prince
,
Francis
the
first
,
King
of
France
.
Secondly
,
The
cause
of
Love
is
conceived
by
some
to
be
a
sympathy
,
or
natural
inclination
that
inticeth
men
to
love
one
man
before
another
,
for
it
is
often
seen
,
that
when
a
man
comes
in
the
company
of
other
men
he
never
had
seen
before
,
he
will
affect
one
of
that
company
more
then
any
of
the
rest
,
which
proceeds
,
say
they
,
from
a
sympathy
of
affections
that
is
between
these
two
men
.
Others
conceive
that
the
cause
of
Love
doth
consist
in
the
influence
of
the
Planets
,
and
for
proof
of
their
Opinions
say
,
that
the
love
of
Achilles
to
Patroclus
,
Thirdly
,
All
sorts
of
love
may
be
comprised
under
natural
and
supernatural
,
the
natural
hath
divers
branches
,
that
may
all
be
reduced
under
the
love
of
Interest
,
and
the
love
of
Friendship
,
of
which
I
shall
speak
hereafter
,
when
I
have
set
forth
the
Opinion
of
those
,
who
maintain
there
is
five
severall
sorts
of
Love
:
first
,
the
love
of
the
innanimate
creatures
:
secondly
,
the
love
of
the
sensitive
creatures
:
thirdly
,
the
love
of
the
rational
creatures
:
fourthly
,
the
love
of
Angels
:
fifthly
,
the
love
of
God
:
first
,
The
love
of
the
innanimate
creatures
,
is
apparent
in
the
prosecution
of
the
perfection
of
their
beeing
,
the
light
ones
ascending
upwards
,
and
the
heavy
ones
descending
downwards
,
as
to
their
center
:
secondly
,
The
love
of
the
sensitive
creatures
,
is
an
impression
wrought
by
the
senses
in
their
imagination
,
by
the
objects
it
conceives
to
beuseful
unto
them
,
which
begetteth
a
desire
to
injoy
them
;
and
this
passion
is
not
onely
incident
to
the
bruit
creatures
,
but
also
to
the
rational
,
who
are
overcome
by
the
sensitive
appetite
:
thirdly
,
The
love
of
the
reasonable
creatures
should
be
guided
by
Reason
,
because
it
is
inlightned
by
the
Understanding
,
the
seat
of
the
rational
power
of
the
soul
:
but
because
the
Sensitive
power
doth
oftentimes
get
the
mastery
,
it
straies
from
its
right
end
,
that
is
properly
to
endeavor
to
attain
to
the
supream
good
,
the
very
end
why
men
were
created
;
but
since
Adams
fall
men
are
carried
away
by
the
violence
of
their
passions
to
greater
inconveniencies
and
dangers
then
they
which
ride
upon
untamed
Colts
,
their
love
being
no
more
a
temperate
motion
of
their
Will
,
but
an
effect
of
their
passions
:
fourthly
,
The
love
of
Angels
doth
far
excel
the
love
of
men
,
because
they
are
the
blessed
Spirits
,
attending
day
and
night
before
the
Throne
of
God
,
to
execute
his
Will
and
Pleausure
,
and
specially
to
protect
his
Elect
;
now
as
the
onely
object
of
their
love
is
God
,
who
is
the
perfection
of
Beauty
and
Goodness
,
their
love
must
of
necessity
be
more
excellent
then
the
love
of
the
reasonable
creatures
:
fifthly
,
The
love
of
God
towards
mankinde
,
for
excellency
is
so
superlative
over
the
love
of
men
and
Angels
,
that
it
will
admit
of
no
comparison
,
his
beeing
infinite
and
theirs
finite
,
and
therefore
I
will
desist
to
speak
of
it
at
this
present
:
for
the
Love
I
am
to
speak
of
,
is
the
love
of
Interest
,
and
the
love
of
Friendship
.
Fourthly
,
The
end
and
Interest
of
mens
Love
is
of
a
large
extent
:
for
many
do
seem
to
love
such
that
can
prefer
them
,
to
the
injoyment
of
honors
,
riches
,
and
pleasures
:
but
the
Love
grounded
upon
these
sandy
foundations
,
is
but
a
fained
and
mercenary
love
:
Sejanus
the
Favorite
of
the
Emperor
,
[
a
](A90884-e20410-b)
a
Esther
3.2
.
and
7.9
.
Mordecai
;
upon
which
information
the
King
commanded
,
they
should
instantly
hang
Haman
upon
the
same
gibbit
,
and
having
readily
performed
this
command
,
the
said
men
pillaged
his
house
and
rich
moveables
.
If
Love
be
grounded
upon
Beauty
,
it
cannot
be
of
any
continuance
;
what
is
more
subject
to
accidents
then
Beauty
?
the
Measles
,
the
small
Pox
,
or
old
Age
,
will
disfigure
the
greatest
Beauty
.
But
the
love
of
true
friendship
,
having
no
other
object
then
the
vertue
and
merit
of
the
beloved
party
remaineth
permenant
,
and
rather
increaseth
then
diminisheth
by
age
.
But
some
will
object
,
Many
in
these
days
that
profess
to
be
our
greatest
friends
,
are
our
greatest
enemies
,
how
shall
we
then
be
able
to
distinguish
these
counterfeit
friends
from
the
reall
:
They
may
be
discerned
by
these
evidences
:
first
,
if
they
rejoyce
when
thou
rejoycest
,
and
mourn
when
thou
mournest
,
not
in
shew
but
in
heart
:
secondly
,
If
they
are
as
serviceable
in
thy
adversity
as
in
thy
prosperity
,
for
if
they
respect
thee
in
prosperity
,
and
reject
thee
in
thy
poverty
,
they
are
but
fained
friends
:
thirdly
,
If
they
are
as
easily
invited
to
a
simple
Meal
,
as
to
a
great
Banquet
,
for
there
are
too
many
Table-friends
in
these
days
:
if
they
love
those
thou
lovest
,
and
hate
those
thou
hatest
,
for
otherwise
their
affections
do
not
sympathize
with
thine
,
and
there
can
be
no
true
love
where
an
antipathy
of
affections
raigns
:
fifthly
,
If
the
defamation
of
thy
honor
,
or
good
name
be
as
tender
unto
them
as
it
is
to
thee
;
and
whether
they
will
be
as
apt
to
vindicate
the
same
when
opportunity
serve
as
thou
wilt
,
for
otherwise
thou
canst
not
be
dear
unto
them
,
who
make
no
account
of
thy
infamy
:
sixthly
,
If
they
take
in
good
part
thy
reproofs
,
and
acknowledg
them
to
proceed
from
thy
love
to
them
,
rather
then
from
a
censorious
austerity
:
many
other
Evidences
might
be
given
,
but
these
shall
serve
for
brevity
sake
.
Fifthly
,
the
qualities
required
in
men
to
obtain
Love
are
numerous
;
for
Aristotle
in
his
Phys.
makes
mention
of
fifteen
,
and
yet
there
be
many
more
,
but
Piety
,
Vertue
,
Goodness
and
Beauty
are
four
of
the
principal
:
first
,
Piety
draws
the
love
of
God
as
the
Adamant
stone
draws
the
Needle
;
and
such
as
are
honored
with
the
love
of
God
are
blessed
,
and
need
not
fear
the
hatred
of
men
,
For
if
God
be
with
us
,
who
shall
be
against
us
?
secondly
,
Vertue
is
such
a
Jewel
,
that
all
men
and
women
that
are
endowed
with
Vertue
are
never
without
lovers
,
nay
,
their
very
enemies
love
them
:
Tilligny
for
his
rare
Vertues
was
rescued
from
death
by
his
greatest
enemies
at
the
massacre
of
Paris
:
thirdly
,
[
b
](A90884-e20560-b)
b
Sam.
18.33
.
O
Absolom
,
Absolom
,
Absolom
my
son
,
would
to
God
I
had
died
for
thee
:
fifthly
,
such
as
execute
unpartial
Justice
are
beloved
of
all
men
,
as
Aristides
and
Fabritius
:
sixthly
,
Valour
makes
men
to
be
beloved
,
if
they
imploy
the
same
for
to
free
their
Native
Countrey
from
oppression
,
as
Jepthy
and
Gedion
:
seventhly
,
Liberal
men
are
beloved
,
as
Mecaenas
was
of
all
the
learned
men
of
his
time
:
eighthly
,
Grateful
men
are
beloved
,
for
ingratitude
is
abhorred
of
God
and
men
,
for
the
very
bruit
beasts
are
grateful
to
their
benefactors
,
witness
the
gratitude
of
the
Lyon
towards
the
Roman
Slave
,
who
saved
his
life
for
curing
of
his
paw
:
[
c
](A90884-e20810-b)
c
2
Sam.
15.6
.
stole
the
hearts
of
the
people
of
Israel
from
his
father
.
Divers
other
qualities
might
be
produced
which
abstract
Love
from
others
,
but
these
shall
serve
for
this
time
.
Sixthly
,
The
effects
of
Love
are
either
Good
or
Bad
,
according
to
the
end
of
it
,
for
if
the
end
of
mens
Love
be
Good
,
the
effects
of
it
are
always
comfortable
;
but
if
the
end
of
their
Love
is
to
satisfie
their
lust
,
it
is
always
destructive
and
fatall
;
and
so
proved
the
love
of
[
d
](A90884-e20850-b)
d
Gen.
34.2
.
Sechem
to
Dinah
,
and
the
love
[
e
](A90884-e20880-b)
e
2
Sam.
13.14
,
28.
Homers
Illiades
.
Livius
Decade
1.
lib.
2.
of
Amnon
to
his
sister
Tamar
,
and
the
rape
of
Helen
by
Paris
was
the
cause
of
the
ruine
of
Troy
:
the
Rape
of
Lucretia
by
Tarquinus
,
was
the
cause
that
Rome
from
a
Monarchy
fell
into
a
Democracy
:
the
violence
committed
by
the
[
f
](A90884-e21000-b)
f
Judg.
19.25
.
Gibeathites
to
the
Levit's
Concubine
,
was
the
cause
of
the
death
of
fourty
thousand
Israelites
,
and
almost
of
the
utter
ruine
of
the
whole
Tribe
of
Benjamin
;
and
the
love
of
Antonius
to
Cleopatra
was
the
cause
of
their
lamentable
end
;
but
sith
a
volume
would
not
contain
all
the
examples
that
might
be
produced
of
the
evil
effects
of
lust
,
varnished
over
with
the
name
of
Love
:
I
will
now
speak
of
the
effects
of
true
Love
:
first
,
Tiberius
Graccus
towards
his
vertuous
wife
Cornelia
was
such
,
as
he
slew
the
male
Serpeut
,
and
spared
the
femall
,
on
purpose
that
he
might
save
her
life
by
the
loss
of
his
own
:
secondly
,
The
love
of
Antonio
Perez's
wife
to
him
was
such
,
as
she
ventured
her
own
life
to
save
his
:
Martius
Brutus
,
was
so
vehement
and
passionate
,
that
being
informed
of
his
death
at
the
battell
of
Philippi
,
Seventhly
,
The
Love
of
God
towards
men
is
altogether
incomprehensible
,
as
it
will
appear
by
these
expressions
of
the
blessed
Spirit
,
For
God
,
saith
St.
Iohn
[
g
](A90884-e21530-b)
g
Ioh.
3.6
.
so
loved
the
world
that
he
gave
his
onely
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
but
have
eternal
life
:
and
Christ
saith
himself
,
[
h
](A90884-e21550-b)
h
Ioh.
10.10
.
That
he
is
the
good
Shepherd
,
who
hath
given
his
life
for
his
sheep
:
And
St.
Iohn
saith
,
[
i
](A90884-e21580-b)
i
1
Ioh
4
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14
Beloved
,
let
us
love
one
another
,
for
love
cometh
of
God
,
and
every
man
that
loveth
is
born
of
God
:
he
that
loveth
not
knoweth
not
God
,
for
God
is
Love
.
In
this
was
manifested
the
love
of
God
towards
us
,
because
that
God
sent
his
onely
begotten
Son
into
the
world
,
that
we
might
live
through
him
.
Herein
is
love
,
not
that
we
loved
God
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
the
propitiation
for
our
sins
:
Beloved
,
if
God
so
loved
us
,
we
ought
also
to
love
one
another
:
no
man
hath
seen
God
at
any
time
;
if
we
love
one
another
God
dwelleth
in
us
,
and
his
love
is
perfected
in
us
:
hereby
know
we
that
we
dwell
in
him
,
and
he
in
us
,
because
he
hath
given
us
of
his
spirit
.
And
we
have
seen
,
and
do
testify
,
that
the
Father
sent
the
Son
to
be
the
Saviour
of
the
world
.
These
words
of
St.
Iohn
,
and
divers
others
to
the
later
end
of
this
Chapter
do
confirm
the
Point
,
that
Gods
Love
is
the
Adamant
stone
that
draweth
our
love
to
him
,
and
that
we
cannot
of
our selves
love
him
before
he
be
pleased
to
love
us
.
Eighthly
,
As
for
the
love
of
man
towards
God
,
it
comes
infinitely
short
of
Gods
love
towards
them
;
for
if
any
love
God
,
it
is
a
gift
of
his
free
grace
,
and
God
hath
loved
his
elect
before
the
creation
of
the
world
;
and
St.
Paul
,
[
a
](A90884-e21630-b)
a
Rom.
9.13
doth
give
us
a
clear
instance
for
it
,
Rom.
9.13
.
For
God
,
saith
he
,
loved
Jacob
,
and
hated
Esau
from
their
mothers
womb
:
and
the
heart
of
[
b
](A90884-e21690-b)
b
1
Sam.
13.14
.
David
was
framed
after
Gods
own
heart
,
and
that
is
the
reason
why
this
holy
man
hath
such
rare
expressions
in
his
Psalms
of
his
unfained
love
towards
God
.
And
to
confirm
the
choise
and
election
of
Gods
faithful
ones
,
we
have
divers
instances
of
it
in
his
Word
:
for
Moses
[
c
](A90884-e21720-b)
c
Numb.
16.5
.
was
a
chosen
servant
of
the
Lord
,
as
it
appears
by
these
words
;
Even
him
whom
he
hath
chosen
will
he
cause
to
come
near
unto
him
.
And
Aaron
[
d
](A90884-e21750-b)
d
Deut.
18.5
.
was
a
chosen
servant
of
the
Lord
,
as
appears
,
Deut.
18.5
.
And
Cyrus
King
of
Persia
,
[
e
](A90884-e21790-b)
e
Isai.
44.28
.
was
a
chosen
servant
of
the
Lord
,
to
execute
his
will
,
as
it
appears
Isai.
44.28
.
And
St.
Paul
[
f
](A90884-e21820-b)
f
Act.
9.15
.
was
a
chosen
vessel
of
the
Lord
,
as
it
appears
,
Act
9.15
.
But
the
Lord
said
unto
him
,
Go
thy
way
,
for
he
is
a
chosen
vessel
unto
me
,
to
bear
my
name
fore
the
Gentiles
and
Kings
,
and
the
children
of
Israel
:
Now
this
incomparable
love
of
God
towards
St.
Paul
in
converting
of
him
,
to
become
from
a
persecutor
,
one
of
the
greatest
instruments
of
Gods
glory
that
ever
was
,
did
kindle
in
his
brest
such
a
flame
of
fervent
love
towards
God
,
[
g
](A90884-e21860-b)
g
Phil.
1.23
.
that
he
often
desired
to
be
dissolved
and
to
be
with
Christ
,
and
wished
[
h
](A90884-e21880-b)
h
Rom.
9
3.
himself
accursed
from
Christ
for
the
increase
of
Gods
glory
,
confirming
our
blessed
Saviours
saying
,
[
i
](A90884-e21890-b)
i
Luke
7.47
.
For
he
loveth
much
to
whom
much
is
forgiven
,
as
appeared
by
Mary
Magdalen
:
And
the
Prophet
David
,
[
k
](A90884-e21930-b)
k
2
Sam.
12.13
.
who
after
the
pardon
of
his
two
abhorred
sins
of
Adultery
and
Murder
,
did
so
fervently
love
God
,
that
all
his
delight
was
to
meditate
[
l
](A90884-e21940-b)
l
Psal.
1.1
,
2.
day
and
night
in
his
Law
,
and
to
magnifie
his
love
towards
him
,
[
m
](A90884-e21950-b)
m
Psal.
18.1
.
Psal.
116.12
.
as
it
appears
in
the
18.
Psaim
,
ver
.
1.
I
will
love
thee
,
O
Lord
my
strength
:
and
in
Psal.
116.
ver.
1.
I
love
the
Lord
because
he
hath
heard
my
voyce
and
my
supplications
;
because
he
hath
enclined
his
ear
unto
me
,
therefore
will
I
call
upon
him
as
long
as
I
live
.
To
conclude
,
Carnal
love
is
but
vanity
and
vexation
of
spirit
,
but
the
love
of
God
towards
man
,
and
the
love
of
man
towards
God
,
doth
fill
their
hearts
with
joy
and
comfort
for
t
in
this
life
,
and
will
crown
their
soul
with
eternal
glory
in
the
life
to
come
.
CHAP.
VII
.
Of
the
vanity
of
the
passion
of
Hatred
.
THis
Passion
is
the
opposite
of
Love
,
and
yet
without
Love
and
it
nature
could
not
be
perfect
,
nor
the
world
subsist
;
for
if
the
divine
Providence
were
not
pleased
to
make
use
of
the
Natural
aversion
that
is
between
the
Elements
,
this
universal
Fabrick
of
the
World
would
soon
return
to
its
first
Chaos
:
And
without
this
passion
of
Hatred
men
might
justly
complain
of
Nature
,
to
have
onely
given
them
an
inclination
to
pursue
the
good
,
and
not
an
aversion
to
eschew
the
evil
.
Divers
men
conceive
this
passion
to
be
the
greatest
Antagonist
of
mankinde
,
and
repute
it
as
a
Monster
in
Nature
,
but
it
is
out
of
ignorance
,
and
for
want
of
divine
knowledg
,
for
all
the
handy
works
of
God
were
created
perfectly
good
,
as
the
blessed
Spirit
doth
confirm
it
by
these
words
:
And
God
saw
every
thing
that
he
had
made
,
[
a
](A90884-e22080-b)
a
Gen.
1.31
.
and
behold
it
was
very
good
;
but
since
the
fall
and
disobedience
of
Adam
,
men
have
abused
the
good
that
was
in
the
creatures
,
and
by
a
pernitious
transmutation
have
made
those
which
were
created
for
their
good
,
to
be
the
Agents
of
their
corrupt
inclinations
.
And
would
they
make
use
of
Hatred
for
the
end
it
was
created
,
they
would
finde
it
a
most
useful
passion
for
the
propagation
of
a
godly
life
,
as
it
will
appear
at
the
end
of
this
Chapter
:
but
for
the
better
description
of
this
passion
,
I
intreate
the
Reader
to
observe
these
insuing
particulars
as
they
are
set
in
order
.
-
1.
The
definition
of
Hatred
.
-
2.
How
many
sorts
there
are
.
-
3.
The
Causes
of
it
-
4.
Who
are
most
addicted
to
it
.
-
5.
The
nature
and
bad
effects
of
it
.
-
6.
The
use
that
may
be
made
of
it
.
First
for
the
better
description
of
the
nature
of
this
passion
,
I
will
set
down
divers
definitions
of
it
,
according
to
the
different
opinions
of
the
best
Authors
.
Hatred
is
an
aversion
and
a
detestation
or
horror
,
that
men
have
against
all
such
things
as
they
conceive
in
their
imagination
to
be
contrary
to
their
good
,
and
opposite
to
their
content
.
Marseilles
,
pag.
175.
Or
Hatred
is
a
detestation
or
horror
of
the
sensitive
appetite
against
such
things
as
it
conceives
to
be
hurtful
and
distastful
to
the
Senses
,
and
to
its
content
,
or
destructive
to
its
Beeing
;
even
as
the
Hatred
or
antipathy
there
is
naturally
between
the
Sheep
and
the
Woolf.
As
Love
,
saith
another
,
is
a
certain
sympathy
of
the
Sensitive
appetite
with
such
things
as
are
sutable
and
convenient
to
Nature
;
even
so
Hatred
is
an
antipathy
of
the
Sensitive
appetite
against
such
things
as
are
distastful
to
the
Senses
,
or
contrary
to
mens
good
,
or
destructive
to
their
Beeing
.
And
as
Love
is
of
two
sorts
,
viz.
The
first
,
True
Love
and
Amity
,
Theophrast
.
Boju
.
in
his
Commentaries
upon
Aristotles
Phys
.
called
the
love
of
Friendship
:
Secondly
,
Vicious
Love
,
called
Lust
:
so
there
is
two
sorts
of
Hatred
.
viz.
The
hatred
of
Detestation
or
Horror
:
secondly
,
the
hatred
of
Enmity
;
the
last
being
far
inferior
to
the
former
;
for
to
detest
and
abhor
,
is
the
highest
degree
of
Hatred
.
Senault
saith
,
That
Hatred
is
nothing
else
but
a
meer
aversion
in
us
,
from
whatsoever
is
contrary
unto
us
;
or
an
antipathy
of
our
appetite
to
a
subject
which
displeaseth
it
:
Secondly
,
The
Moralists
are
of
opinion
,
there
is
four
sorts
of
Hatred
:
first
,
The
Vegetative
:
secondly
,
The
Brute
:
thirdly
,
The
Melancholick
:
fourthly
,
the
Humane
:
but
the
Divines
add
to
these
four
the
Spiritual
Hatred
,
of
which
I
shall
speak
towards
the
later
end
of
this
Chapter
:
first
,
The
Vegetative
is
apparent
in
the
Plants
,
as
between
the
Cabbage
and
the
Vine
,
and
between
the
Oak
and
the
Ivy
:
secondly
,
The
Brute
,
is
to
be
seen
between
the
Sheep
and
the
Woolf
,
between
the
Cock
and
the
Lyon
,
and
between
the
Basilisk
,
the
Panther
,
and
Mankinde
;
Mark
Antonius
,
Augustus
Cesar
;
for
which
Antonius
was
advised
by
an
Astrologian
,
that
the
good
Angel
of
Augustus
would
at
last
prevail
over
his
;
and
the
great
antipathy
there
was
between
Socrates
and
his
wife
,
who
had
lived
one
with
another
live
Cats
and
Dogs
,
if
the
unparallel'd
temperance
of
Socrates
had
not
mitigated
their
debates
.
And
it
is
seen
daily
,
that
men
hate
the
company
of
some
other
men
that
never
did
them
wrong
,
nor
give
them
occasion
of
offence
:
and
I
have
known
my self
a
man
and
a
woman
of
good
means
,
that
had
such
an
natural
aversion
one
against
the
other
,
that
they
were
inforced
to
live
asunder
,
and
yet
neither
of
them
could
shew
a
just
cause
;
from
whence
this
antipathy
of
affections
did
proceed
.
There
is
another
sort
of
Humane
Hatred
that
is
accidental
,
but
the
description
of
it
will
be
more
proper
in
the
next
Discourse
.
Thirdly
,
some
of
the
accidentall
causes
of
the
Hatred
of
men
are
these
,
for
they
are
so
numerous
that
I
cannot
speak
of
them
all
:
first
,
An
inveterate
wrath
,
is
oftentimes
the
cause
of
an
everlasting
Hatred
,
for
when
Wrath
cannot
vindicate
it self
at
the
present
,
it
becomes
an
incurable
Hatred
,
because
Wrath
is
a
suddain
and
fiery
distemper
of
the
Heart
,
which
is
but
like
a
lightning
if
it
may
freely
vent
it self
;
but
if
it
be
restrained
in
the
brest
,
it
becomes
an
irreconcilable
Hatred
:
It
is
a
common
saying
,
That
Cholerick
men
never
sleep
upon
their
anger
,
and
that
it
is
but
a
flash
that
passeth
away
;
but
if
this
Choler
hath
not
some
vent
,
it
is
changed
into
such
a
hatred
,
that
all
the
precepts
of
Philosophy
can
hardly
extinguish
the
fire
of
it
:
secondly
,
One
of
the
greatest
causes
of
Hatred
is
the
deniall
of
Love
,
or
more
properly
of
Lust
;
the
denial
that
Joseph
gave
to
his
Mistress
,
[
b
](A90884-e22530-b)
b
Gen.
39.17.20
.
changed
her
love
to
a
cruel
hatred
,
for
she
caused
him
to
be
cast
into
a
dungeon
,
and
in
stead
of
imbracements
,
to
be
fettered
with
irons
:
thirdly
,
Self-Love
is
an
ordinary
cause
of
Hatred
;
for
such
as
are
possessed
with
this
vanity
,
think
themselves
never
sufficiently
respected
nor
honored
;
and
nothing
doth
sooner
engender
Hatred
in
men
then
misprision
:
fourthly
,
Calumnies
and
false
Reports
that
blemish
a
mans
Fame
and
Reputation
are
cause
of
an
inveterate
Hatred
,
for
Honor
is
dearer
to
some
men
then
their
own
lives
,
and
many
have
constantly
indured
all
other
injuries
,
that
have
been
cast
into
great
distempers
by
Calumnies
,
which
have
also
bred
such
a
hatred
in
their
hearts
,
that
they
have
shunned
all
familiarity
with
men
,
Fourthly
,
Princes
Favorites
are
addicted
to
Hatred
,
as
it
may
appear
by
the
carriage
of
Haman
the
Agagite
,
towards
Mordecai
,
[
c
](A90884-e22700-b)
c
Esther
3.2
,
3.
because
he
did
not
worship
him
as
the
other
Officers
that
sate
at
the
King
Ahasuerus
gate
,
and
his
hatred
was
so
cruel
,
that
conceiving
Mordecai
to
be
too
base
an
object
for
his
hatred
;
he
made
sute
to
the
King
that
all
the
Jews
living
in
his
Dominions
might
be
destroyed
in
one
day
:
secondly
,
Envious
men
are
always
addicted
to
Hatred
,
and
upon
the
most
unjust
,
and
ridiculous
occasion
that
can
be
imagined
,
viz.
for
the
prosperity
of
their
intimate
friends
,
or
next
neighbours
,
whose
good
and
wellfare
they
are
obliged
by
the
Commandments
of
God
to
prosecute
with
all
their
might
;
and
yet
the
malice
and
corruption
of
mens
hearts
is
so
vile
,
and
so
base
,
as
to
hate
those
who
never
injured
them
,
for
no
other
reason
but
because
God
is
pleased
to
bless
them
more
then
they
;
exceeding
in
malice
those
murmuring
labourers
who
envied
at
the
goodness
and
liberality
of
the
Father
of
the
Houshold
that
sent
them
into
his
Vineyard
:
yet
they
had
some
colour
for
their
discontent
,
because
they
had
born
the
burden
and
heat
of
the
day
;
but
these
have
none
at
all
,
and
therefore
their
censure
will
undoubtedly
be
greater
at
the
last
day
,
then
that
which
was
given
to
these
Labourers
,
viz.
[
d
](A90884-e22750-b)
d
Matth
20.11
,
12
,
13
,
14.15
.
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
Is
thine
eye
evil
because
I
am
good
?
thirdly
,
Effeminate
and
vicious
Princes
are
addicted
to
Hatred
:
It
is
recorded
by
Dion
,
that
as
the
Emperor
Commodus
was
riding
over
the
stone-bridge
that
crosseth
the
River
of
Tiber
at
Rome
,
he
saw
six
noble
Gentlemen
,
who
were
discoursing
together
upon
the
bridg
,
and
having
sent
for
them
,
he
inquired
of
what
they
discoursed
,
they
answered
,
they
were
talking
of
the
noble
Acts
,
and
vertuous
Parts
of
his
father
Mark
Aurelius
,
Antonius
Caracalla
,
and
his
brother
Geta
,
Fifthly
,
the
nature
and
effects
of
Hatred
in
the
unregenerate
are
nothing
else
but
murders
,
ruine
,
and
desolation
:
first
,
Hatred
provoked
[
f
](A90884-e22950-b)
f
Gen.
4.8
.
Cain
to
kill
his
brother
Abel
,
and
this
hatred
did
proceed
from
Envie
,
because
his
sacrifice
was
rejected
of
the
Lord
,
and
the
sacrifice
of
his
brother
was
accepted
:
secondly
,
Hatred
provoked
Simeon
and
Levy
[
g
](A90884-e23000-b)
g
Gen.
34.25
,
26.
to
murder
(
under
the
vail
of
Religion
)
all
the
Shechemites
,
and
to
plunder
their
City
:
thirdly
,
Hatred
and
the
desire
of
Vengeance
provoked
[
h
](A90884-e23020-b)
h
2.
Sam.
13.29
.
Absolom
to
murder
(
under
colour
of
friendship
and
hospitality
)
his
brother
Amnon
at
a
banquet
as
he
set
at
table
:
fourthly
,
It
was
Hatred
that
provoked
men
to
invent
all
maner
of
Weapons
to
destroy
themselves
;
and
the
devillish
Art
of
making
Canons
,
Gunpowder
,
Muskets
,
Calivers
,
Carabines
,
and
Pistols
;
whereby
the
most
valiant
are
as
soon
slain
as
the
greatest
cowards
:
fifthly
,
It
was
Hatred
that
provoked
men
to
dive
into
the
bowels
of
the
earth
to
finde
out
Mines
of
Silver
and
Gold
,
whereby
they
might
execute
their
hatred
,
spleen
and
malice
,
and
set
all
the
world
together
by
the
ears
:
sixthly
,
Hatred
hath
given
men
an
habit
in
all
maner
of
impiety
,
who
have
left
by
it
their
natural
humanity
,
and
are
become
devouring
Lyons
and
Tigers
;
Nay
,
when
open
violence
cannot
serve
to
execute
their
hatred
,
they
have
an
art
to
poyson
men
in
their
meat
and
drink
,
by
the
smelling
of
a
pair
of
gloves
,
[
i
](A90884-e23100-b)
i
Gen.
3.6
.
deluded
,
and
by
her
charms
she
deluded
Adam
her
husband
,
and
so
by
their
transgression
sin
is
come
into
the
world
;
and
sin
,
like
a
contagious
disease
hath
infected
the
whole
race
of
mankinde
.
Moreover
,
Hatred
is
of
a
permanent
nature
,
for
it
is
not
like
Envie
or
Wrath
,
for
Envy
declines
according
as
the
prosperity
of
its
object
doth
diminish
,
and
Wrath
vanisheth
into
smoak
,
if
its
fury
may
have
some
vent
,
or
it
may
be
mitigated
,
For
a
soft
answer
turneth
away
wrath
,
saith
Salomon
[
k
](A90884-e23140-b)
k
Pro.
15.1
.
;
but
Hatred
continues
from
generation
to
generation
,
and
death
it self
cannot
extinguish
Hatred
.
Amilcar
,
father
to
Hanibal
,
out
of
an
inveterate
hatred
he
bore
to
the
Roman
Commonwealth
,
Italy
.
Paulus
Jovius
in
his
Tragical
Relations
.
did
continue
from
one
generation
to
another
.
But
Paulus
Jovius
relates
the
most
unheard
of
cruelty
proceeding
from
an
inveterated
hatred
that
ever
was
read
of
:
Two
Italians
having
had
some
bickerings
together
,
such
a
hatred
was
bred
in
their
hearts
,
that
one
of
them
having
got
his
enemie
at
an
advantage
,
made
him
by
threats
deny
his
Saviour
,
promising
to
save
his
life
if
he
did
it
,
but
he
had
no
sooner
by
imprecations
impiously
denied
him
,
but
the
other
stabbed
him
through
the
heart
with
his
Ponyard
,
saying
,
The
death
of
thy
body
had
not
been
an
object
worthy
of
my
hatred
and
vindication
,
except
I
had
also
procured
the
eternal
death
of
thy
soul
:
An
horrid
and
unparrallel'd
cruelty
,
and
a
matchless
effect
of
hatred
!
Sixthly
,
Having
thus
described
the
evil
nature
and
effects
of
Hatred
;
I
will
now
come
to
the
use
that
Christians
should
make
of
it
.
I
remember
to
have
said
in
the
beginning
of
this
Chapter
;
that
this
passion
of
Hatred
had
not
been
given
to
men
to
abuse
it
as
they
do
,
but
rather
to
eschew
sin
,
the
greatest
evil
upon
earth
,
and
that
being
used
as
an
aversion
to
fly
from
sin
,
it
would
serve
for
a
strong
motive
to
the
propagations
of
a
godly
life
;
for
sin
should
be
the
onely
object
of
mens
hatred
,
as
the
efficient
cause
of
all
their
miseries
;
and
why
our
blessed
Saviour
out
of
his
tender
compassions
towards
his
Elect
,
was
willing
to
suffer
the
ignominous
death
of
the
Cross
,
He
that
[
l
](A90884-e23480-b)
l
Ioh
3
14.
1
Ioh.
3.15
.
loveth
not
his
brother
,
saith
St.
John
,
abideth
in
death
;
and
whosoever
hateth
his
brother
is
a
murderer
;
and
ye
know
no
murderer
hath
eternal
life
.
Men
must
then
love
God
and
their
brethren
,
and
hate
sin
;
I
hate
every
false
way
:
[
m
](A90884-e23520-b)
m
Psal.
119.104
.
I
hate
vain
thoughts
,
but
I
love
thy
Law
saith
the
Prophet
David
:
And
again
,
I
hate
and
abhor
[
n
](A90884-e23560-b)
n
Psalm
119.163
lying
,
but
thy
Law
do
I
love
:
Do
I
not
hate
them
,
O
Lord
,
[
o
](A90884-e23580-b)
o
Psal.
139.21
,
22.
that
hate
thee
?
and
am
not
I
grieved
with
those
that
rise
against
thee
?
I
hate
them
with
a
perfect
hatred
,
I
account
them
my
enemies
.
The
fear
of
the
Lord
,
[
p
](A90884-e23600-b)
p
Pro.
8.13
.
saith
Salomon
,
is
to
hate
evil
.
Pride
and
arrogancy
,
and
the
freward
mouth
do
I
hate
:
Hate
the
evil
and
love
the
good
,
[
q
](A90884-e23620-b)
q
Amos
5.15
saith
the
Prophet
Amos.
To
conclude
with
the
Apostle
St.
Peter
,
[
r
](A90884-e23650-b)
r
1
Pet.
2.1
,
2.
Let
us
lay
aside
all
malice
,
hatred
,
env
e
,
and
hypopocrisies
,
and
all
evil
speaking
:
as
new
born
babes
desire
the
sincere
milk
of
the
word
,
that
ye
may
grow
thereby
,
&c.
CHAP.
VIII
.
Of
the
vanity
of
the
passion
of
desire
.
AS
the
billows
of
the
Sea
rowl
one
after
another
till
they
break
themselves
into
fome
against
the
clifts
or
rocks
of
the
adjacent
shores
;
even
so
the
desires
of
men
drive
away
one
another
till
they
vanish
away
into
the
smok
,
because
the
objects
of
their
desires
are
for
the
greater
part
but
vanity
;
for
not
one
man
of
a
thousand
doth
fix
his
desires
upon
the
right
object
,
that
can
satisfie
his
desires
,
and
fill
his
heart
with
joy
and
content
;
and
although
mens
desires
be
as
free
as
their
thoughts
;
for
the
greatest
Tyrants
have
no
power
over
them
,
yet
there
is
an
Eagle
eye
above
,
who
searcheth
the
reins
,
that
knows
their
desires
as
well
as
their
thoughts
.
Men
should
therefore
be
very
cautious
in
their
desires
,
sith
they
proceed
from
the
concupiscible
appetite
,
and
are
properly
called
Cupidity
,
and
in
plain
English
Coveteousness
;
and
how
dangerous
it
is
to
desire
or
covet
any
thing
prohibited
in
the
Law
of
God
,
I
leave
it
to
the
judgment
of
the
Reader
;
sith
in
the
Interpretation
of
our
blessed
Saviour
,
who
was
the
best
Interpretor
of
the
Law
that
ever
was
upon
earth
,
He
that
coveteth
a
woman
to
lust
after
her
,
hath
already
committed
adultery
with
her
.
If
evil
desires
then
be
so
criminal
,
men
should
be
very
wary
how
they
fix
their
desires
,
for
they
have
a
hand
in
all
their
passions
,
-
1.
Of
the
definition
of
mens
desires
.
-
2.
Of
the
two
essential
causes
of
them
.
-
3.
Of
their
effects
and
proprieties
.
-
4.
Of
the
comfort
that
proceeds
from
the
spiritual
desires
.
First
,
All
the
desires
of
men
may
be
reduced
to
these
two
heads
or
comprised
under
Necessary
,
and
Superfluous
:
The
Necessary
are
limited
,
but
the
Superfluous
have
no
bounds
,
because
they
cannot
be
numbred
:
And
this
is
the
most
approved
definition
of
mens
desires
:
Desire
is
nothing
else
but
a
passion
that
men
have
to
attain
to
some
good
which
they
possess
not
,
which
they
conceive
to
be
convenient
for
them
;
Marsulles
pag.
206.
And
not
withstanding
mens
desires
are
commonly
fixed
upon
objects
that
seem
good
,
but
are
really
evil
,
because
the
Senses
delude
their
Imagination
,
and
often-times
their
Reasion
and
Judgment
:
Now
the
passion
of
D●sire
differs
not
onely
from
the
passion
of
Love
,
but
also
from
the
passion
of
Delight
,
because
Love
is
the
first
motion
or
passion
that
intice
〈◊〉
to
prosecute
the
good
,
Senault
,
pag.
27.
after
men
have
obtained
the
same
.
Senault
saith
.
That
the
passion
of
Desire
is
nothing
else
but
the
motion
of
the
soul
towards
a
good
which
she
already
loveth
,
but
doth
not
as
yet
possess
;
whereby
it
appears
,
that
mens
desires
are
ordinarily
fixed
upon
uncertainties
,
and
that
is
the
reason
why
I
said
formerly
,
they
often
vanish
into
smoke
.
Secondly
,
The
two
most
essential
causes
of
mens
Desires
,
[
a
](A90884-e23930-b)
a
Gen.
1.3
.
Genesis
,
And
God
said
,
or
God
willed
,
Let
there
be
light
,
and
there
was
light
.
But
it
is
not
so
with
the
greatest
Monarchs
in
the
world
,
for
through
their
impotency
,
they
are
inforced
to
desire
,
and
their
wishes
and
desires
all
are
oftentimes
rejected
by
him
who
is
alsufficient
to
grant
them
the
injoyment
of
their
desires
:
Augustus
Cesar
was
the
greatest
Monarch
in
the
world
,
he
wished
and
desired
,
that
the
overthrow
given
to
his
Legions
in
Germany
might
be
vindicated
,
and
out
of
impatiency
of
the
performance
of
his
desire
,
he
often
like
a
mad
man
stamped
with
his
feet
upon
the
ground
,
Crying
out
,
Varro
,
Varro
,
give
me
my
Legions
again
;
and
yet
in
his
life
time
he
did
never
obtain
his
desire
:
It
appears
then
that
the
impotency
of
men
in
the
most
eminent
,
is
a
cause
of
their
desires
:
Thirdly
,
The
proprieties
and
effects
of
mens
desires
change
according
to
the
good
and
evil
nature
of
their
objects
,
and
of
their
moderation
,
or
distemper
;
for
the
necessary
desires
of
men
,
who
are
for
the
greater
part
harmless
and
innocent
,
become
vicious
if
they
be
violent
and
irregular
,
which
makes
mens
condition
to
be
worse
then
that
of
the
unreasonable
creatures
,
for
they
have
also
natural
and
necessary
desires
,
or
rather
natural
inclinations
as
well
as
men
,
but
they
are
moderate
in
the
greatest
part
;
for
the
Oxen
,
That
they
are
insatiable
,
and
harder
to
be
satisfied
,
saith
Salomon
,
then
the
Horsleech
,
the
Grave
,
the
Barren
Womb
,
the
Earth
that
is
not
filled
with
water
,
and
the
fire
that
saith
not
,
it
is
enough
:
and
daily
experience
doth
shew
,
that
if
one
desire
be
obtained
,
that
seven
will
succeed
in
his
place
,
and
that
they
are
properly
the
Hydras
heads
,
who
the
Poets
feign
,
that
when
one
was
cut
off
seven
came
in
its
stead
;
even
so
,
the
greater
success
men
have
in
their
desires
,
the
more
they
multiply
them
;
for
the
quintessence
of
all
the
most
excellent
creatures
under
the
Sun
cannot
satisfie
the
desires
and
cupidity
of
men
.
Asia
,
Africa
,
and
Europe
in
three
years
,
his
desire
was
not
satisfied
,
but
aspired
to
conquer
also
the
Hyrcanians
and
Parthians
inhabiting
in
the
furthest
parts
of
the
upper
Asia
:
Cyrus
.
Cresus
also
was
the
richest
man
that
ever
was
at
Rome
,
and
yet
his
wealth
could
not
satisfie
his
Cupidity
,
but
longing
still
after
more
,
he
lost
his
life
in
the
prosecution
of
the
increase
of
them
:
neither
can
carnal
pleasures
satisfie
the
lascivious
desires
of
men
,
as
it
doth
appear
in
the
effeminate
lives
of
Sardanapalus
,
Tilegnius
,
Nero
,
and
Heliogabalus
,
but
rather
cast
them
into
the
abhorred
delights
against
Nature
,
and
from
rational
men
,
makes
them
become
more
brutish
then
beasts
.
Fourthly
,
The
comforts
that
Christians
may
receive
in
this
life
of
their
godly
desires
are
many
,
as
it
shall
appear
when
I
have
perswaded
them
to
indevor
to
banish
from
their
minde
the
swarms
of
vain
desires
,
that
disquiet
the
tranquillity
of
their
souls
,
which
may
be
done
by
these
means
:
first
,
To
hate
and
abhor
all
carnal
desires
,
for
as
long
as
they
have
a
predominancy
in
their
souls
,
it
is
impossible
for
them
to
have
a
feeling
of
the
comforts
proceeding
from
the
spiritual
desires
:
for
the
flesh
having
the
mastery
over
the
spirit
,
it
keeps
these
effects
under
hatches
.
Psalm
.
ver.
9
,
10.
But
if
men
desire
the
sear
of
God
,
and
prefer
his
Statutes
and
Judgments
before
the
refined
gold
,
and
hold
them
sweeter
then
hony
,
or
the
hony
comb
,
they
will
by
degrees
obtain
the
dominion
over
their
carnal
desires
:
The
second
means
is
to
indevor
to
obtain
a
contented
minde
,
for
discontentedness
is
the
cause
of
the
extravagancy
of
mens
desires
,
But
godliness
[
a
](A90884-e24550-b)
a
1
Tim.
6.6
.
with
contentment
,
saith
St.
Paul
,
is
great
gain
;
for
the
daily
discontent
of
men
makes
them
desire
they
know
not
what
;
but
when
they
are
contented
with
their
estate
and
condition
in
this
life
,
[
b
](A90884-e24590-b)
b
Matth
15.19
.
Out
of
the
heart
proceed
evil
thoughts
,
murders
,
adulteries
,
fornications
,
&c.
and
these
are
the
effects
of
mens
desires
,
whose
hearts
are
not
purified
by
grace
,
because
the
Concupiscible
appetite
resides
in
the
heart
;
and
this
appetite
is
the
spring
or
root
of
all
the
desires
of
men
.
The
fourth
means
is
for
men
to
set
a
watchful
Centry
over
their
eyes
;
for
by
the
eye
men
perceive
the
objects
,
and
the
objects
are
the
moving
cause
of
mens
desires
and
Cupidities
:
by
the
eye
King
David
saw
the
beauty
of
[
c
](A90884-e24620-b)
c
2
Sam.
11.
ver.
2.
Bathshebah
,
by
which
he
was
tempted
to
lust
.
Therefore
men
must
make
a
covenant
with
their
eyes
as
Job
did
,
[
d
](A90884-e24670-b)
d
Job
31.1
.
for
they
are
the
windows
whereby
mens
lascivious
desires
are
conveied
into
their
hearts
,
and
by
these
means
,
and
the
free
grace
of
God
,
men
will
be
able
to
keep
their
desires
within
the
limits
prescribed
in
his
Word
,
from
which
wil
proceede
;
first
,
They
may
,
as
St.
Paul
saith
,
be
contented
with
that
they
have
,
sith
[
e
](A90884-e24730-b)
e
Heb.
13.5
.
God
hath
promised
that
he
will
never
leave
nor
forsake
them
:
secondly
,
An
unspeakable
inward
joy
:
for
being
free
from
the
continuall
vexation
proceeding
from
the
irregularity
of
their
desires
,
whereby
they
have
more
liberty
to
beat
the
ways
of
righteousness
,
and
make
their
[
f
](A90884-e24760-b)
f
2
Pet.
1.10
.
calling
and
election
sure
,
from
which
they
were
distracted
by
their
worldly
desires
:
thirdly
,
A
far
greater
consolation
,
by
the
familiar
communion
they
will
have
with
their
gracious
God
,
then
they
had
before
,
At
whose
right
hand
,
saith
the
Prophet
David
,
[
g
](A90884-e24800-b)
g
Psal.
16.11
.
there
are
pleasures
for
evermore
:
fourthly
,
A
fervent
desire
to
walk
in
the
ways
of
righteousnes
,
and
to
seek
the
Lord
in
the
night
,
and
in
the
morning
,
as
the
Prophet
Isaiah
saith
,
[
h
](A90884-e24830-b)
h
Isa.
26.9
.
With
my
soul
have
I
desired
thee
in
the
night
,
yea
,
with
my
spirit
within
me
will
I
seek
thee
early
:
fifthly
,
A
certain
assurance
that
their
desires
shall
be
granted
,
sith
they
have
banished
their
former
vain
,
and
extravagant
desires
,
as
Salomon
saith
,
[
i
](A90884-e24860-b)
i
Pro.
10.24
.
The
fear
of
the
wicked
shall
come
upon
him
,
but
the
desire
of
the
righteous
shall
be
granted
:
sixthly
;
A
hunger
and
thirst
after
righteousness
,
whereby
they
shall
be
in
love
with
all
righteous
duties
,
and
be
induced
to
[
k
](A90884-e24890-b)
k
Psal.
1.2
.
meditate
day
and
night
in
the
Law
of
God
;
and
by
their
constant
habit
in
the
ways
of
true
piety
,
they
shal
be
made
partakers
of
this
blessing
of
our
blessed
,
Saviour
[
l
](A90884-e24910-b)
l
Matth.
5
6.
Blessed
are
they
which
do
hunger
and
thirst
after
righteousness
,
for
they
shall
be
filled
,
viz.
with
incredible
joy
,
and
unspeakable
comfort
.
It
is
then
apparent
that
worldly
desires
are
but
meere
vanity
and
vexation
of
spirit
,
and
that
there
is
no
true
comfort
but
in
the
Spiritual
,
&c.
CHAP.
IX
.
Of
the
vanity
of
the
passion
of
Flight
,
or
Eschewing
.
GOd
out
of
his
infinite
love
to
men
,
hath
been
pleased
to
furnish
them
with
arms
to
oppose
their
greatest
enemies
,
of
which
the
passion
of
Cupidity
is
one
of
the
most
implacable
;
for
of
all
the
passions
it
is
the
harder
to
be
subdued
,
because
it
is
the
most
successful
snare
of
Satan
for
the
increase
of
his
kingdom
of
darkness
;
by
it
sin
came
first
into
the
world
,
and
hath
infected
like
a
contagious
disease
all
the
race
of
mankinde
;
For
by
the
eye
,
which
is
the
spring
of
mens
desires
,
Eve
seeing
the
fruit
of
the
Tree
of
the
Knowledg
of
good
and
evil
to
be
beautiful
,
she
coveteth
the
same
,
as
it
appears
by
these
words
;
And
when
the
woman
saw
that
the
tree
was
good
,
and
that
it
was
pleasant
to
the
eyes
,
and
a
tree
to
be
desired
to
make
one
wise
,
she
took
of
the
fruit
thereof
and
did
eat
,
and
gave
of
it
also
to
her
husband
with
her
,
and
he
did
eat
;
and
so
by
her
Cupidity
,
and
Adams
Credulity
,
men
have
been
brought
under
the
bondage
of
sin
.
Now
against
this
great
enemy
of
mankinde
,
God
hath
been
pleased
to
arm
them
with
this
passion
of
Flight
,
the
great
Antagonist
of
all
covetous
desires
;
that
as
he
had
given
men
an
inclination
to
desire
such
things
as
seemed
good
to
their
eyes
and
phansies
,
they
might
also
have
an
aversion
to
fly
from
such
things
as
seemed
to
traverse
their
good
and
beeing
,
otherwise
they
might
have
seen
their
enemies
coming
upon
them
,
when
they
had
no
arms
to
defend
themselves
,
nor
power
to
eschew
or
fly
from
their
apparent
danger
,
and
had
been
inforced
to
cherish
vices
,
and
sinful
courses
,
because
they
could
not
eschew
,
or
fly
from
them
,
and
to
harbor
a
Guest
whom
they
abhorred
and
detested
.
This
passion
being
then
so
useful
to
men
,
and
specially
for
the
propagation
of
a
godly
life
;
give
me
leave
for
the
better
description
of
it
,
to
speak
in
order
of
these
particulars
.
-
1.
Of
the
definition
of
Flight
.
-
2.
Of
the
objects
of
it
.
-
3.
Of
the
causes
of
it
.
-
4.
Of
its
proprieties
.
-
5.
Of
its
effects
.
-
6.
Of
the
uses
of
it
.
First
,
Flight
or
Eschewing
is
a
passion
,
or
aversion
,
that
induceth
men
to
avoid
or
fly
from
all
things
that
seem
to
be
evil
,
or
inconvenient
to
them
,
or
that
may
traverse
their
good
,
and
annihilate
their
beeing
.
Flight
is
the
cosen
German
of
Hatred
,
for
they
have
many
qualities
alike
,
and
is
incident
to
the
Concupiscible
appetite
,
and
the
violent
enemy
and
great
opposite
to
the
passion
of
Cupidity
,
the
spring
of
all
covetous
desires
:
But
men
are
to
be
cautious
how
they
make
use
of
this
passion
,
or
aversion
,
for
otherwise
they
may
flee
from
such
things
as
are
good
,
instead
to
eschew
those
things
that
are
evil
:
for
such
is
the
depravation
of
this
age
;
that
Vertues
are
called
Vices
,
and
Vices
are
varnished
over
with
the
names
of
Vertues
,
and
true
and
sincere
Piety
is
called
Hypocrisie
,
and
real
Hypocrisie
is
termed
godliness
and
Sanctity
;
They
must
then
be
as
harmless
as
Doves
,
and
as
wise
as
Serpents
to
make
use
of
this
passion
aright
,
and
then
they
will
avoid
and
detest
sin
as
the
greatest
of
all
evils
,
and
love
God
,
the
perfection
of
all
good
and
happiness
.
Secondly
,
The
wages
of
sin
is
death
)
men
most
commonly
strive
to
avoid
and
flee
from
the
punishment
,
and
with
great
eagerness
pursue
the
guilt
:
I
mean
,
they
run
chearfully
after
sin
,
and
fly
with
fear
from
the
punishment
,
and
so
pervert
the
use
of
this
passion
that
was
given
unto
them
by
their
Maker
,
on
purpose
to
flee
from
sin
,
that
draws
with
Cart-ropes
the
wrath
and
judgments
of
God
upon
all
Nations
,
and
particuliar
men
that
impenitently
go
on
in
their
sins
.
Men
commonly
fly
from
Serpents
,
Dragons
,
Lyons
and
Tygers
,
and
from
the
contagious
disease
of
the
Plague
,
but
they
seldom
flee
from
sin
,
although
it
be
more
dangerous
and
destructive
to
their
souls
,
then
any
of
these
things
above
related
can
be
to
their
bodies
,
for
they
can
but
deprive
them
of
this
temporal
life
,
but
sin
,
without
the
special
grace
of
God
,
will
cast
them
body
and
soul
into
the
everlasting
flames
:
and
therefore
let
men
fly
from
sin
if
they
intend
to
make
a
perfect
use
of
this
passion
,
and
let
them
not
(
as
our
blessed
Saviour
saith
of
Fear
)
Flee
from
them
that
can
kill
the
body
,
but
are
not
able
to
kill
the
soul
.
Thirdly
,
The
causes
of
Flight
are
so
numerous
,
Titus
Livius
Records
in
his
Decades
:
but
there
be
Instances
for
it
in
the
holy
Scriptures
,
as
it
appears
,
2
Kings
,
Chap.
7.
Vers.
6.
When
the
Lord
made
the
host
of
the
Assyrians
to
hear
a
noise
of
chariots
,
and
a
noise
of
horses
,
even
the
noise
of
a
great
host
,
and
so
raised
their
siege
from
Samaria
,
and
fled
away
,
leaving
their
tents
full
of
riches
,
and
all
manner
of
provisions
:
thirdly
,
The
Prophet
Ionah
fled
from
the
presence
of
the
Lord
,
because
he
knew
that
God
was
a
gracious
and
merciful
God
,
slow
to
anger
,
and
of
great
kindness
.
A
great
weakness
in
a
Prophet
to
be
passionate
and
angry
,
because
God
was
pleased
to
be
merciful
to
the
Ninevites
,
and
a
greater
infirmity
to
flee
to
Tarshish
from
the
Lord
,
because
he
was
assured
that
God
would
repent
of
the
evil
intended
against
them
upon
the
sight
of
their
repentance
:
fourthly
,
Absolom
fled
from
the
presence
of
his
father
King
David
,
Fourthly
,
The
proprieties
of
Flight
are
as
numerous
as
the
causes
of
it
,
and
there
is
as
great
a
similitude
between
Hatred
and
Flight
,
Fifthly
,
the
effects
of
Flight
,
the
disciples
took
him
by
night
and
let
him
down
by
the
wall
in
a
basket
,
preserving
his
life
by
his
flight
.
It
appears
then
by
these
two
Instances
,
that
the
effects
of
Flight
tend
specially
to
the
preservation
of
mens
beeing
;
and
when
they
fly
from
sin
,
to
the
prevention
of
the
danger
of
their
souls
:
for
they
have
no
better
remedy
,
as
it
hath
been
said
already
,
to
free
themselves
from
lust
,
and
from
all
lascivious
desires
,
then
to
flee
from
the
objects
that
engender
the
same
.
But
why
they
fly
sooner
from
the
punishment
of
evil
,
then
from
the
guilt
of
sin
,
I
will
hear
enlarge
my self
,
and
intreat
the
Reader
to
take
notice
,
that
it
is
onely
the
natural
men
,
that
do
so
much
abhor
the
punishment
,
For
whom
the
Lord
loveth
,
saith
St.
Paul
,
he
chasteneth
and
scourgeth
every
son
whom
he
receiveth
;
but
the
wicked
murmur
at
the
least
corrections
they
receive
from
the
hand
of
God
,
and
say
with
the
two
men
that
were
possessed
with
evil
spirits
,
What
have
we
to
do
with
thee
?
art
thou
come
to
torment
us
before
the
time
?
for
so
they
injoy
the
pleasures
of
this
life
,
they
care
not
what
will
become
of
them
in
the
world
to
come
,
being
of
this
minde
,
That
one
bird
in
the
hand
is
better
then
two
in
the
bush
.
But
to
return
from
whence
this
digression
brought
me
:
one
of
the
chiefest
effects
of
Flight
,
is
,
that
it
is
the
protector
of
Womens
and
Virgins
Chastity
,
and
makes
yong
men
free
themselves
from
vitious
and
debausht
company
,
which
they
are
to
flee
from
,
as
from
a
contagious
Air
,
or
from
the
sight
of
a
Serpent
,
for
ill
company
are
Satans
Panders
,
and
the
corrupters
of
youth
,
and
as
men
cannot
handle
Pitch
without
soiling
their
hands
,
so
young
folk
cannot
haunt
ill
company
without
they
blemish
their
reputation
,
and
defile
their
maners
,
nor
remain
in
their
innocency
,
for
they
are
the
Schools
of
Sin
,
and
sin
draws
the
wrath
of
God
upon
men
,
from
whose
wrath
it
is
impossible
to
flee
,
as
the
Prophet
David
saith
,
Whether
shall
I
go
from
thy
Spirit
?
or
whether
shall
I
flee
from
thy
presence
?
If
I
ascend
up
into
heaven
,
thou
art
there
:
If
I
make
my
bed
in
bell
,
behold
thou
〈◊〉
there
;
If
I
take
the
wings
of
the
morning
and
dwel
in
the
utmost
parts
of
the
sea
,
even
there
shall
thy
hand
lead
me
,
and
thy
right
hand
shall
hold
me
.
Now
sith
it
is
so
,
that
sin
draws
upon
men
the
wrath
of
God
,
that
cannot
be
eschewed
nor
avoided
,
because
it
is
a
consuming
fire
;
For
a
fire
,
saith
Moses
,
is
kindled
in
his
anger
,
and
shall
burn
unto
the
lowest
hell
,
and
shall
consume
the
earth
and
set
on
fire
the
foundations
of
the
mountains
;
how
careful
should
they
then
be
to
eschew
,
and
fly
from
sin
?
Sixthly
,
The
use
that
men
should
make
of
this
passion
of
Flight
,
should
be
to
flee
from
all
appearance
of
evil
,
as
well
as
from
sin
,
and
not
transfer
their
own
sins
upon
others
as
Adam
did
upon
Eve
,
The
woman
,
saith
he
to
the
Lord
,
whom
thou
gavest
to
be
with
me
,
she
gave
me
of
the
Tree
,
and
I
did
eat
.
Much
less
to
charge
and
accuse
men
of
sins
,
of
which
they
are
most
guilty
themselves
,
for
this
kinde
of
sin
is
altogether
in
fashion
in
these
days
;
neither
must
men
make
conscience
of
one
sin
,
and
make
none
of
another
;
some
will
make
scruple
to
swear
,
but
they
will
make
no
account
to
lye
a
hundred
times
in
a
day
,
so
they
may
with
these
lyes
delude
their
brethren
,
and
attain
to
their
own
ends
.
Others
will
forbear
to
eat
Fish
upon
a
Friday
,
but
will
make
no
account
of
drabbing
and
whoring
;
others
will
flee
from
one
sin
,
and
will
run
eagerly
after
another
.
In
a
word
,
there
never
was
an
age
more
addicted
to
painting
then
this
,
for
the
most
notorious
sins
are
so
varnished
and
painted
over
,
that
men
take
Vices
for
Vertues
:
And
that
is
the
reason
why
I
said
in
the
beginning
of
this
Chapter
,
that
men
should
be
cautious
how
they
make
use
of
this
passion
,
for
fear
they
flee
from
the
good
in
lieu
to
eschew
the
evil
,
or
get
an
habit
of
aversion
against
the
good
,
in
stead
to
have
it
against
the
evil
:
but
if
this
passion
of
Flight
be
applied
against
its
right
object
,
it
will
prove
to
be
of
great
efficacy
to
the
propagation
of
a
godly
life
,
for
it
is
impossible
to
love
and
affect
the
good
unfainedly
,
before
men
have
obtained
a
strong
aversion
against
the
evil
;
and
therefore
to
attain
to
that
blessed
condition
that
the
Prophet
David
speaks
of
in
the
first
Psalm
,
they
must
flee
from
all
maner
of
conversation
with
the
wicked
,
Blessed
is
the
man
that
walketh
not
in
the
counsel
of
the
ungodly
,
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seat
of
the
scornful
,
but
his
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
.
Enter
not
in
the
path
of
the
wicked
,
and
go
not
in
the
way
of
evil
men
,
avoid
it
,
and
pass
not
by
it
,
turn
from
it
and
pass
away
;
This
triple
gradation
of
Salomon
sheweth
with
a
great
Emphasie
,
how
necessary
it
is
for
men
to
flee
from
the
conversation
of
wicked
men
,
and
from
all
appearance
of
sin
;
and
yet
there
are
too
many
that
add
sin
to
sin
,
and
so
fall
under
this
censure
of
the
Prophet
Isaiah
,
Wo
to
the
rebellious
children
,
saith
the
Lord
,
that
take
counsel
,
but
not
of
me
,
and
that
cover
with
a
covering
,
but
not
of
my
Spirit
,
that
they
may
add
sin
to
sin
.
To
conclude
,
It
is
apparent
that
the
passion
of
Flight
,
except
it
be
to
flee
from
sin
,
is
but
vanity
,
for
Gods
wrath
can
over-take
and
finde
out
(
as
it
hath
been
shewed
)
impenitent
sinners
wheresoever
they
flee
.
CHAP.
X.
Of
the
vanity
of
the
passion
of
worldly
joy
.
AS
Laughter
is
an
expression
of
Joy
,
so
Weeping
is
an
evidence
of
Sorrow
;
but
these
two
proprieties
,
are
onely
peculiar
to
mankinde
:
because
the
Ape
that
seemeth
to
laugh
,
doth
but
grin
;
and
the
Crocodile
that
seemeth
to
weep
,
doth
but
mone
:
for
Joy
and
Sorrow
are
affections
of
the
minde
,
and
therefore
the
unreasonable
creatures
are
incapable
of
them
:
Notwithstanding
,
some
Moralists
conceive
,
that
the
passion
of
Joy
,
and
the
passion
of
Delight
,
which
the
French
call
Delectation
,
is
but
one
and
the
same
passion
,
which
cannot
certainly
be
:
because
Delight
is
common
to
men
and
beast
,
so
is
not
Joy
,
for
Delight
proceeds
from
the
pleasures
of
the
Senses
,
and
Joy
from
the
contentedness
of
the
minde
;
and
our
blessed
Saviour
while
he
was
upon
earth
,
shewed
that
these
affections
did
reside
in
him
,
as
it
may
appear
by
these
words
,
These
things
have
I
spoken
unto
you
,
that
my
joy
might
remain
in
you
,
and
that
your
joy
might
be
ful
:
this
confirms
his
affection
of
Joy
,
and
these
will
verifie
his
affection
of
Sorrow
;
When
Jesus
therefore
saw
her
weeping
,
and
the
Jews
also
weeping
which
came
with
her
,
he
groaned
in
the
Spirit
,
and
was
troubled
,
and
said
,
Where
have
ye
laid
him
?
They
say
unto
him
,
Lord
,
come
and
see
.
Iesus
wept
.
Now
Christ
being
the
purity
it self
,
it
is
impossible
he
should
have
had
any
affections
proceeding
from
the
Senses
:
And
therefore
it
is
certain
that
Joy
and
Delight
are
two
distinct
passions
.
This
sweet
and
comfortable
passion
of
Joy
was
given
to
the
reasonable
creatures
by
their
gracious
and
merciful
Creator
,
for
to
sweeten
and
temper
the
bitterness
of
their
Sorrows
,
that
come
upon
them
as
thick
as
a
storm
of
Hail
,
under
the
burden
of
which
,
they
would
undoubtedly
have
fainted
,
if
God
had
not
been
pleased
to
afford
them
this
cordial
of
Joy
:
for
although
Joy
be
pleasant
to
Nature
,
yet
it
is
a
meer
stranger
to
it
;
but
Sorrow
which
she
abhors
,
is
her
constant
guest
,
and
for
one
dram
of
joy
that
men
have
in
their
life
time
,
they
have
a
pound
of
Sorrow
,
yet
because
Joy
is
the
comforter
of
mens
lives
(
for
without
it
they
could
not
subsist
)
observe
for
your
better
information
of
the
qualities
of
it
,
these
particulars
.
-
1.
The
definition
of
Joy
.
-
2.
The
causes
of
it
.
-
3.
The
proprieties
of
it
.
-
4.
Its
effects
.
-
5.
The
bad
and
good
use
of
it
.
-
6.
The
excellency
of
spiritual
Joy
.
First
,
There
are
two
different
sorts
of
Joy
,
the
one
is
Worldly
,
and
the
other
Spiritual
;
the
last
is
a
rapture
or
ravishment
of
the
Soul
,
by
an
intimate
familiarity
that
true
Christians
have
with
their
gracious
God
,
by
contemplation
,
meditation
,
or
fervent
prayers
:
The
first
is
a
sudden
and
violent
motion
of
the
heart
,
that
causeth
a
great
alteration
in
the
body
,
Theuphrast
.
Boju
.
in
his
Commentaties
upon
Aristotle
Phys.
fol.
727.
proceeding
in
the
opinion
of
the
Moralists
from
the
possession
or
fight
of
some
object
much
desired
;
which
is
really
good
,
or
reputed
to
be
so
by
the
imagination
of
men
;
yet
it
will
appear
by
the
proprieties
and
effects
of
it
,
that
it
doth
not
always
come
from
the
possession
or
injoyment
of
a
beloved
object
,
or
from
an
imaginary
good
,
but
sometimes
from
relations
,
scurrilous
speeches
,
ridiculous
postures
,
and
deformedobjects
:
for
Joy
is
,
as
I
have
said
before
,
an
affection
of
the
minde
,
and
is
rather
infused
in
the
Heart
,
by
the
Eye
,
and
by
the
Ear
,
then
by
any
of
the
other
three
Senses
;
for
those
are
more
proper
to
the
passion
of
Volupty
,
of
which
Delight
or
Delectation
is
a
branch
;
however
it
is
the
fifth
passion
incident
to
the
Concupiscible
appetite
,
and
proceeds
from
divers
causes
,
as
it
will
appear
in
the
next
Discourse
.
Secondly
,
The
causes
of
worldly
joy
,
are
either
Publick
or
Private
:
the
Publick
proceed
commonly
from
the
immediate
hand
of
God
,
or
from
his
favor
,
or
by
his
permission
,
and
of
these
I
shall
speak
in
the
first
place
:
first
,
It
was
a
great
cause
of
publick
joy
,
proceeding
from
the
immediate
hand
of
God
to
the
people
of
Israel
presently
after
their
coming
out
of
Egypt
,
to
see
the
sea
go
back
,
1.
It
was
a
cause
of
private
joy
to
the
old
Patriarch
Jacob
,
to
hear
by
the
report
of
his
sons
,
that
his
beloved
son
Joseph
,
thou
shalt
conceive
in
thy
womb
,
and
bring
forth
a
son
,
and
shall
call
his
name
Jesus
:
He
shall
be
great
,
and
shall
be
called
the
son
of
the
Highest
,
and
the
Lord
God
shall
give
unto
him
the
throne
of
his
father
David
:
whereupon
the
Virgin
Mary
transported
with
joy
,
and
ravished
in
spirit
,
sung
some
dayes
after
this
excellent
Song
,
My
soul
doth
magnify
the
Lord
,
beginning
at
the
fourty
sixt
Verse
of
the
first
Chap.
of
St.
Luke
.
Here
was
a
true
and
real
Cause
of
Spiritual
Joy
,
not
onely
for
the
Virgin
Mary
,
but
also
for
all
the
Elected
of
God
,
who
by
free
grace
have
part
in
the
merits
of
Christ
;
By
these
Instances
it
appears
,
that
these
causes
of
joy
did
proceed
from
the
seeing
and
hearing
,
which
are
the
two
Senses
most
proper
to
the
passion
of
Joy
.
There
are
divers
other
Causes
of
worldly
joy
,
which
are
not
so
well
grounded
as
these
,
but
are
most
vain
and
ridiculous
,
and
they
are
these
following
.
The
joy
of
private
and
worldly
men
suits
with
their
inclinations
:
first
,
The
Ambitious
will
rejoyce
in
the
increase
of
their
honors
:
secondly
,
The
Covetous
men
in
the
abundance
of
their
riches
:
thirdly
,
I
said
of
laughter
,
it
is
mad
,
and
of
mirth
,
what
doth
it
?
and
the
very
truth
is
,
that
men
transported
with
immoderate
joy
,
are
like
fools
and
mad
men
.
Thirdly
,
The
proprieties
of
worldly
joy
are
these
:
first
,
Worldly
joy
is
of
hot
temper
:
secondly
,
It
is
of
a
dilative
or
spreading
quality
;
and
these
two
proprieties
are
the
cause
that
sudden
joy
doth
bereave
men
of
life
;
for
when
some
beloved
object
,
or
glad
tidings
are
unexpectedly
represented
to
the
eyes
,
or
ears
of
men
,
this
causeth
a
violent
alteration
in
all
the
parts
of
the
body
,
but
specially
in
the
heart
,
by
means
of
the
hot
,
and
dilative
quality
of
this
passion
of
Joy
,
because
the
blood
and
the
vital
spirits
that
reside
in
it
,
are
with
great
violence
driven
from
the
inward
parts
to
the
extremity
of
the
members
of
the
body
,
Fourthly
,
The
effects
of
immoderate
Joy
would
be
incredible
,
Sinna
Basha
had
but
one
son
of
great
valour
,
who
was
taken
prisoner
in
a
sea
fight
by
a
Venetian
Galley
,
whereupon
tidings
were
brought
to
Sinna
his
father
that
he
had
been
slain
in
that
fight
,
because
he
had
been
wounded
,
but
by
the
care
of
the
Captain
of
the
Galley
(
who
hoped
to
receive
a
great
ransom
for
him
)
he
did
recover
,
and
his
wounds
were
cured
;
and
it
hapned
some
days
after
,
before
the
Venetian
Galley
could
carry
him
to
shore
,
that
it
was
taken
at
sea
by
Cicala
Basha
,
a
great
friend
of
the
above-said
Sinnae
,
who
finding
this
prisoner
of
note
in
the
Venetian
Galley
,
was
exceedingly
joyful
,
as
knowing
how
grateful
a
present
it
would
be
to
his
friend
;
and
therefore
after
he
had
apparelled
him
with
rich
vestures
,
he
sent
him
in
a
well-appointed
Galley
,
and
with
an
honorable
train
to
his
father
Sinna
,
that
had
lately
been
made
grand
Visier
by
Achmath
,
Emperor
of
the
Turks
,
who
was
then
at
Caffa
upon
the
black
sea
;
but
this
yong
man
was
no
sooner
come
into
his
sight
,
but
Sinna
transported
with
joy
fell
dead
at
his
sons
feet
;
whereby
it
appears
that
he
who
had
the
power
to
bear
with
admirable
constancy
,
the
tidings
of
the
death
of
his
onely
son
,
had
not
the
power
to
moderate
the
joy
that
he
did
receive
by
his
unexpected
return
:
thirdly
,
Theophrastus
Boujou
,
records
the
names
,
and
means
of
a
dozen
more
at
least
,
who
have
died
suddenly
by
the
violent
distemper
of
immoderate
joy
,
some
by
honors
received
,
others
for
seeing
their
mortal
enemy
ly
wallowing
in
his
own
blood
,
Aristotle
,
lib.
19.
ca.
39.
fol.
835.
ready
to
give
up
the
Ghost
;
and
others
by
looking
upon
Pictures
,
which
by
their
ugly
features
inforced
them
to
such
an
immoderate
laughter
as
it
did
deprive
them
of
life
;
others
for
being
victorious
in
the
Olympian
Sports
;
and
others
in
the
field
,
as
it
is
recorded
of
Epamonides
,
and
of
the
Duke
of
Roan
,
who
died
rather
for
joy
of
two
great
victories
obtained
against
their
enemies
in
two
pitcht
battels
,
then
by
their
wounds
.
Fifthly
,
The
bad
and
good
use
of
this
passion
of
Joy
,
doth
onely
consist
in
the
not
regulating
,
or
in
the
regulating
of
it
;
for
if
Joy
be
let
in
to
the
soul
by
degrees
,
the
sting
and
venom
of
it
is
changed
into
an
Antidote
,
and
doth
rather
comfort
Nature
then
destroy
it
;
for
as
it
is
dangerous
to
open
the
Floud-gates
of
a
river
suddenly
,
Cicala
Basha
had
only
at
the
first
sent
word
to
the
Visier
Sinna
,
that
he
had
happily
rescued
his
son
,
and
that
as
soon
as
his
wounds
should
be
cured
,
he
would
send
him
back
unto
him
in
an
honorable
condition
,
this
had
undoubtedly
prevented
the
death
of
this
old
man
;
but
the
sudden
and
unexpected
sight
of
his
son
,
whom
he
thought
to
have
been
dead
,
caused
so
violent
a
perturbation
in
his
minde
,
and
so
great
an
alteration
in
the
vital
faculties
of
his
body
,
that
his
natural
strength
,
being
then
in
his
declining
age
,
was
overcome
with
it
,
and
his
life
utterly
extinguished
,
as
the
light
of
a
candle
is
by
a
violent
blast
of
winde
:
But
the
Duke
of
Medina
Coeli
,
who
was
General
for
Philip
the
second
,
King
of
Spain
,
The
triumphing
of
the
wicked
is
short
,
and
the
joy
of
the
hypocrite
is
but
for
a
moment
.
The
Spiritual
Joy
doth
as
much
excel
the
worldly
Joy
,
as
the
Light
doth
Darkness
,
it
ravisheth
the
soul
,
and
fills
it
with
unspeakable
pleasures
;
the
nature
of
it
is
incomprehensible
;
neither
can
the
superlative
excellency
of
it
be
expressed
nor
described
by
the
Tongue
nor
Pen
of
men
,
for
our
blessed
Saviour
himself
,
saith
St.
Paul
,
[
a
](A90884-e27570-b)
a
Heb.
12
2.
For
the
joy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
Shame
,
and
is
set
down
at
the
right
hand
of
God
:
and
for
,
and
by
that
joy
,
all
the
Martyrs
have
despised
the
burning
flames
;
nay
,
some
have
kissed
the
stakes
where
they
were
to
be
burned
,
and
their
greatest
torments
seemed
unto
them
when
they
were
upon
the
torturing
racks
,
as
if
they
had
been
upon
a
bed
of
roses
.
Romans
,
That
in
[
b
](A90884-e27660-b)
b
Rom.
14.17
.
righteousness
,
peace
and
joy
in
the
holy
Ghost
doth
consist
the
Kingdom
of
God
;
And
in
all
his
Salutations
and
Wishes
to
the
Churches
and
Saints
,
he
conjoyns
Joy
with
Peace
,
[
c
](A90884-e27680-b)
c
Rom.
15.13
.
Now
the
God
of
Hope
fill
you
with
all
joy
and
Peace
in
believing
:
And
St.
Iohn
in
his
first
Epistle
,
Chap.
1.
and
verse
4.
making
a
relation
of
the
excellent
Mysteries
of
eternal
life
manifested
by
the
coming
and
incarnation
of
Christ
,
concludes
with
these
words
,
And
these
things
write
we
unto
you
that
[
d
](A90884-e27740-b)
d
1
Joh.
1.4
.
your
Ioy
may
be
full
,
intimating
that
mens
joy
cannot
be
ful
nor
perfect
but
in
the
meditation
of
the
Mysteries
of
their
salvation
:
And
St.
Peter
in
his
first
Epistle
,
Chap.
1.
vers.
8.
speaking
of
the
triall
of
the
faith
of
the
true
children
of
God
,
saith
;
Whom
having
not
seen
,
ye
love
,
in
whom
though
now
you
see
him
not
,
[
e
](A90884-e27800-b)
e
1
Pet.
1.8
.
yet
beleeving
ye
rejoyce
with
joy
unspeakable
and
full
of
glory
:
Sufficient
proofs
that
mens
chiefest
joy
doth
consist
in
a
true
faith
in
Christ
,
and
in
the
delight
they
take
in
the
reading
and
meditating
on
the
Law
of
God
:
And
that
is
the
reason
that
the
Prophet
David
breaks
out
in
this
expression
,
Be
glad
in
the
Lord
,
[
f
](A90884-e27840-b)
f
Psal.
32.11
.
and
rejoyce
ye
righteous
,
and
shout
for
joy
all
ye
that
are
upright
in
heart
:
for
this
spiritual
joy
is
onely
peculiar
to
the
true
children
of
God
,
impenitent
sinners
being
incapable
of
it
:
and
therefore
the
Prophet
David
,
after
his
grievous
sins
of
Adultery
and
Murder
,
feeling
that
this
excellent
joy
was
departed
from
him
,
doth
earnestly
intreat
the
Lord
in
the
51.
Psalm
,
to
make
him
hear
joy
and
[
g
](A90884-e27880-b)
g
Psal.
51.8
.
gladness
,
that
the
bones
which
thou
hast
broken
,
saith
he
,
may
rejoyce
:
And
after
a
heavy
burden
of
sorrow
that
he
had
carried
in
a
penitent
way
,
for
these
abovesaid
transgressions
,
which
had
in
a
maner
broken
his
bones
,
and
dried
up
the
marrow
that
was
in
them
,
he
breakes
out
again
with
this
expression
,
Restore
[
h
](A90884-e27920-b)
h
Psa
51.12
.
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
Spirit
.
To
conclude
,
Blessed
are
those
who
prefer
the
good
and
wellfare
of
[
i
](A90884-e27950-b)
i
Psal.
137.6
.
Ierusalem
above
their
chiefest
joy
:
and
unhappy
are
they
that
make
worldly
joy
,
(
that
is
nothing
but
vanity
and
vexation
of
spirit
)
their
supream
good
,
&c.
CHAP.
XI
.
Of
the
vanity
of
the
passion
of
Dolour
,
or
Sorrow
.
SOme
Moralists
are
of
opinion
,
that
Adam
in
the
state
of
Innocency
was
free
from
this
passion
of
Dolour
,
and
that
it
was
after
his
Fall
inflicted
upon
him
as
a
punishment
for
his
disobedience
against
his
Maker
;
because
this
passion
is
so
common
to
men
,
that
it
followeth
them
at
the
heeles
,
as
the
Spaniel
doth
his
Master
,
their
lives
being
but
a
continual
succession
of
anguish
,
grief
,
and
sorrow
,
from
their
very
Cradle
to
their
Grave
:
Which
unparallel'd
misery
could
not
consist
,
say
they
,
with
that
blessed
condition
in
which
man
was
created
at
the
first
:
yet
I
rather
conceive
,
that
all
the
passions
that
are
at
this
present
incident
to
men
,
were
in
our
first
father
in
the
time
of
his
innocency
;
and
that
God
was
pleased
then
to
give
him
the
power
and
ability
to
keep
them
obedient
and
subordinate
to
his
Will
and
Reason
,
which
power
was
taken
away
from
him
for
his
apostacy
and
presumptuous
rebellion
against
the
special
charge
and
[
*
](A90884-e28040-b)
*
Gen.
3.6
,
7.
command
given
unto
him
by
his
Creator
;
and
was
not
onely
deprived
of
this
power
,
but
also
of
that
royal
Prerogative
that
God
had
given
him
over
the
beasts
of
the
Field
,
the
fowls
of
the
Air
,
and
the
fishes
of
the
Sea
;
so
that
ever
since
his
Fall
,
his
seed
hath
had
enemies
within
,
and
without
,
to
punish
and
correct
them
,
for
the
transgression
of
their
first
Parents
,
and
their
own
actual
sins
,
against
their
gratious
God
,
who
had
created
all
things
perfectly
[
a
](A90884-e28050-b)
a
Gen.
1.25
.
good
,
and
submitted
the
most
fierce
and
cruel
beasts
of
the
Field
,
the
devouring
fowls
of
the
Air
,
and
the
monsters
of
the
Sea
to
be
subject
and
subordinate
to
the
will
of
man
:
But
he
having
first
of
all
rebelled
against
his
Maker
,
his
own
passions
,
and
the
bruit
creatures
by
the
just
judgment
of
God
have
also
[
b
](A90884-e28070-b)
b
Gen.
3.18
.
shaken
off
the
obedience
and
respect
they
did
ow
unto
him
:
yet
the
unreasonable
creatures
are
his
meanest
enemies
,
for
by
that
small
spark
of
knowledg
and
divine
Power
and
Majesty
that
is
left
in
him
,
he
doth
daily
finde
out
means
to
curb
their
fury
and
rage
,
but
wants
power
and
ability
to
regulate
the
exorbitant
distemper
of
his
own
passions
,
of
all
which
Dolour
is
one
of
the
most
irksome
.
Now
for
the
better
description
of
it
,
I
will
speak
of
these
particulars
in
order
.
-
1.
Of
the
definition
of
Dolour
.
-
2.
Of
the
different
sorts
of
it
.
-
3.
Of
the
causes
of
it
.
-
4.
Of
its
nature
and
effects
.
-
5.
Of
the
remedies
of
it
.
-
6.
Of
the
use
of
spiritual
sorrow
.
First
,
The
Moralists
are
of
different
opinions
,
concerning
the
definition
of
this
passion
of
Dolour
,
under
which
is
comprised
,
Anguish
,
Grief
,
and
Sorrow
,
some
say
it
is
a
passion
of
the
soul
,
proceeding
from
some
sensible
loss
or
displeasure
received
;
others
say
,
it
is
a
perturbation
of
the
minde
,
and
an
anguish
of
the
body
;
others
,
that
it
is
a
passion
afflicting
the
soul
,
by
the
apprehension
of
present
and
future
evils
:
but
this
last
opinion
seemeth
to
be
the
best
.
Marseillis
,
pag
302.
Dolour
is
a
passion
of
the
soul
,
proceeding
from
the
dislike
that
men
receive
from
the
objects
represented
to
their
imagination
by
their
Senses
,
which
are
averse
,
to
their
inclinations
,
and
irksome
to
their
bodies
.
Moreover
,
It
is
the
last
passion
incident
to
the
Concupiscible
appetite
,
and
the
root
of
divers
other
passions
,
and
the
great
Antagonist
of
worldly
Joy
,
because
all
carnal
Joy
doth
end
in
Sorrow
;
there
being
none
so
pure
,
but
it
leaves
in
the
soul
a
sting
of
remorse
and
repentance
:
but
Spiritual
Sorrow
is
one
of
the
greatest
motives
that
men
have
to
induce
them
to
beate
with
fervency
the
ways
of
righteousness
,
For
godly
sorrow
,
Paul
,
worketh
Repentance
to
salvation
not
to
be
repented
of
,
but
the
sorrow
of
the
world
worketh
death
.
Secondly
,
There
are
divers
sorts
and
degrees
of
Dolour
,
for
the
very
word
of
Dolour
doth
signify
Anguish
,
Grief
,
and
Sorrow
,
and
every
one
of
these
have
their
degrees
:
Anguish
doth
properly
signifie
the
Dolours
,
Pains
,
and
Torments
of
the
Body
,
whether
they
be
natural
or
accidental
:
and
Grief
doth
signify
the
Dolour
of
the
Minde
;
and
Sorrow
is
an
invetered
grief
of
the
Minde
,
which
is
by
long
continuance
turned
into
an
habit
of
Sorrow
:
The
first
of
these
which
is
Anguish
,
hath
a
secret
reflection
to
the
Sensitive
appetite
of
the
soul
,
by
means
of
the
communion
there
is
between
it
and
the
senses
;
yet
the
seat
of
Anguish
is
in
the
body
:
or
in
some
of
the
members
of
it
;
but
the
seat
of
Grief
and
Sorrow
is
in
the
Minde
,
Thirdly
,
The
causes
of
these
three
different
sorts
of
Dolour
may
be
reduced
to
these
Heads
:
first
,
To
Publick
:
secondly
,
To
Private
:
thirdly
,
To
Natural
:
fourthly
,
To
Accidental
.
1.
The
Publick
causes
of
Sorrow
should
be
more
sensible
to
men
then
any
other
:
yet
in
these
days
they
are
not
regarded
,
although
there
never
was
greater
cause
:
first
,
It
was
a
cause
of
publick
sorrow
to
the
People
of
Israel
,
when
they
were
informed
of
the
cruel
and
bloody
decree
that
Pharoah
King
of
Egypt
had
made
to
cast
all
their
male
children
into
the
River
,
that
his
head
were
waters
,
and
his
eyes
a
fountain
of
tears
that
he
might
weep
day
and
night
for
the
slain
of
the
daughters
of
his
people
:
fourthly
,
It
was
a
great
cause
of
publick
sorrow
for
the
people
of
the
Iews
that
were
scattered
through
the
hundred
and
twenty
seven
Provinces
of
the
great
King
Ahasuerus
dominions
,
2.
It
was
a
private
cause
of
sorrow
to
the
old
Patriarch
Iacob
when
he
was
informed
that
his
dear
and
beloved
son
Ioseph
had
been
slain
and
devoured
by
wilde
beasts
,
Augustus
Cesar
,
that
his
daughter
Iulia
by
her
impudicity
was
banished
,
and
that
none
of
his
grand
children
were
thought
worthy
to
succeed
him
in
the
Empire
,
because
of
their
vitious
miscarriages
,
but
was
inforced
to
adopt
,
Tiberius
Nero
his
wives
son
,
the
worst
of
men
,
for
his
Successor
in
the
Empire
.
3.
The
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
;
nor
with
the
Prophet
David
,
I
will
wash
my
hands
in
innocency
:
All
are
of
the
dust
,
and
all
shall
return
to
dust
again
:
sixthly
,
the
vain
apprehensions
that
man
have
of
the
evil
to
come
,
is
the
cause
of
their
sorrow
,
because
they
rely
not
upon
this
gracious
promise
,
All
things
work
together
for
good
to
them
that
love
God
:
seventhly
,
The
Natural
causes
of
the
Dolour
and
Anguish
of
the
body
may
be
these
:
first
,
Long
and
tedious
diseases
,
4.
Fourthly
,
The
nature
and
effects
of
Sorrow
,
are
directly
contrary
to
the
nature
and
to
the
effects
of
Joy
:
first
,
The
nature
of
Joy
,
is
to
dilate
and
spread
the
blood
,
and
the
vital
spirits
that
reside
in
it
into
the
utmost
parts
of
the
members
of
the
body
;
but
Sorrow
being
of
a
cold
and
dry
nature
,
draws
the
blood
and
vital
spirits
from
the
utmost
parts
of
the
body
towards
the
heart
to
comfort
the
same
:
secondly
,
Joy
is
hot
and
active
,
and
by
its
sudden
motion
indangers
the
life
of
men
;
Francisco
Spira
:
thirdly
,
Sorrow
tempts
carnal
men
to
be
rid
of
it
,
to
desperate
resolutions
,
as
to
bereave
themselves
of
life
,
by
hanging
,
stabbing
,
and
drowning
of
themselves
,
as
it
hath
lately
been
seen
in
this
City
of
London
:
fourthly
,
Sorrow
makes
men
careless
to
make
their
calling
and
election
sure
,
and
to
neglect
the
means
appointed
by
God
for
their
salvation
,
I
mean
,
the
hearing
of
the
Word
,
with
that
attention
as
they
should
;
for
their
thoughts
and
cogitations
are
so
fixed
,
upon
the
object
of
their
sorrow
,
that
they
minde
nothing
else
;
for
this
pernicious
passion
doth
stupifie
the
most
noble
faculty
of
the
soul
,
as
the
Memory
,
the
Imagination
,
and
the
Understanding
.
Divers
other
effects
might
be
produced
,
but
these
will
suffice
to
induce
men
to
indeavor
to
eschew
,
or
regulate
this
dangerous
and
destructive
passion
.
Fifthly
,
The
Remedies
against
the
venom
of
this
passion
are
,
first
,
Natural
;
secondly
,
Moral
;
thirdly
,
Spiritual
.
The
Natural
are
,
first
,
to
flee
as
far
as
men
can
from
the
object
of
their
sorrow
:
secondly
,
If
mens
sorrow
proceeds
from
Natural
infirmities
;
they
are
in
the
first
place
to
call
upon
God
;
and
then
use
the
Counsel
of
Physitians
,
for
they
must
not
do
as
Ahaziah
King
of
Israel
did
,
Aristides
,
Phocion
,
Epamonides
,
Scevola
,
Regulus
,
Fabricius
and
Cato
;
but
for
true
Patience
Christians
have
out-gone
them
,
as
it
may
appear
in
the
Book
of
Martyrs
.
Now
because
Patience
is
not
onely
a
moral
Vertue
,
but
also
a
divine
Grace
;
I
will
speak
of
it
in
the
next
Discourse
,
because
Sixthly
,
The
Remedies
I
am
to
speak
of
have
a
coherence
with
the
use
of
Spiritual
Sorrow
;
and
the
chiefest
are
these
:
first
,
Humility
:
secondly
,
Fortitude
:
thirdly
,
Patience
,
for
the
pride
of
mens
hearts
is
the
essential
cause
of
all
their
sorrows
;
the
other
causes
being
but
branches
of
it
,
The
Arrows
of
the
Almighty
are
within
me
,
the
poison
whereof
drinketh
up
my
spirit
;
the
terrors
of
God
do
set
themselves
in
array
against
me
:
and
yet
Satan
with
all
his
temptations
,
nor
by
these
losses
,
and
bodily
anguishes
,
could
never
induce
him
to
murmur
against
the
Lord
,
nor
cast
him
in
a
pit
of
excessive
Sorrow
,
being
always
supported
by
the
confidence
he
had
in
the
mercies
of
God
,
and
in
the
assurance
that
his
Redeemer
liveth
,
and
that
he
shall
stand
at
the
latter
day
upon
the
earth
;
besides
,
Humility
makes
men
to
be
contented
in
any
condition
,
but
Pride
makes
men
fret
and
grieve
for
the
want
of
superfluous
things
:
secondly
,
Fortitude
makes
men
cast
away
all
timerous
fears
that
beget
sorrow
,
for
men
are
apt
to
grieve
and
sorrow
for
imaginary
evils
that
they
apprehend
will
come
upon
them
(
although
there
is
no
probability
they
should
befal
them
)
as
much
as
for
those
which
they
suffer
:
That
weeping
[
a
](A90884-e29310-b)
a
Psal.
30.5
.
may
indure
for
a
night
,
but
joy
cometh
in
the
morning
;
and
that
the
sufferings
of
this
present
time
[
b
](A90884-e29340-b)
b
Rom.
8.18
.
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
.
The
first
Use
is
,
that
men
should
not
grieve
,
nor
be
sorrowful
for
any
thing
but
for
sin
,
for
sin
indangereth
the
soul
,
which
is
more
worth
then
all
that
a
man
hath
;
nay
,
men
must
not
onely
be
sorrowful
for
sin
,
but
they
must
[
c
](A90884-e29360-b)
c
Zach.
12.10
.
mourn
for
sin
,
as
one
mourneth
for
his
onely
son
;
Nay
,
men
must
not
onely
mourn
for
their
sins
,
but
their
sins
[
d
](A90884-e29390-b)
d
Psal.
51.3
.
must
ever
be
before
them
,
that
they
may
say
with
the
Prophet
David
,
Hide
thy
[
e
](A90884-e29420-b)
e
Psal.
51.9
.
face
from
my
sins
,
and
blot
out
mine
iniquities
;
and
they
must
continually
pray
,
Wash
me
[
f
](A90884-e29450-b)
f
Psal.
51.2
.
throughly
from
mine
iniquity
,
and
cleanse
me
from
my
sin
:
then
shal
all
worldly
sorrow
be
bah
shed
away
,
and
their
mourning
shal
be
turned
into
joy
,
and
they
be
made
partakers
of
this
blessing
promised
by
our
blessed
Saviour
,
Blessed
are
they
that
[
g
](A90884-e29480-b)
g
Matt.
5.4
.
mourn
,
for
they
shall
be
comforted
.
It
appears
then
by
these
Discourses
,
that
worldly
Sorrow
is
meer
vanity
and
vexation
of
Spirit
;
and
that
godly
Sorrow
is
an
introduction
to
a
godly
life
,
and
by
consequence
,
to
Salvation
,
&c.
CHAP.
XII
.
Of
the
vanity
of
the
passion
of
worldly
Hope
.
IF
the
greatest
evil
is
nothing
else
but
the
privation
of
the
greatest
good
,
how
miserable
should
the
lives
of
men
be
in
their
tedious
Pilgrimage
through
this
vale
of
Tears
,
if
they
were
deprived
of
Spiritual
Hope
?
sith
it
is
their
greatest
Comforter
,
and
their
chiefest
Cordial
against
the
anxieties
of
their
minde
,
and
the
anguish
of
their
bodies
,
under
the
burden
of
which
their
hearts
would
faint
,
if
they
were
not
supported
and
comforted
by
this
Hope
.
And
in
this
as
much
as
in
any
thing
,
is
the
incomprehensible
wisdom
of
God
visibly
seen
,
that
he
hath
been
pleased
to
store
men
with
Antidotes
against
all
kinde
of
venoms
and
evils
that
might
be
destructive
to
them
,
and
to
their
beeing
;
for
were
it
not
for
this
passion
of
Hope
,
men
upon
the
lest
disgraces
,
afflictions
,
tribulations
,
and
persecutions
of
this
world
,
would
imbrace
all
manner
of
desperate
resolutions
,
and
make
themselves
away
,
to
be
rid
of
the
continual
anguish
,
grief
,
and
sorrow
they
are
subject
unto
in
this
life
.
And
I
am
perswaded
that
the
want
that
the
Heathen
had
of
this
spiritual
hope
of
the
eternal
joy
to
come
,
was
the
cause
that
so
many
of
them
laid
violent
hands
upon
themselves
:
for
some
to
be
free
from
the
imperious
insultations
of
their
mortal
enemies
,
or
disdaining
out
of
a
manly
courage
to
be
oblieged
for
their
lives
to
their
clemency
,
have
ripped
up
their
own
bowels
with
their
swords
,
Martius
Brutus
.
-
1.
On
the
Definition
of
worldly
Hope
.
-
2.
On
the
Causes
of
it
.
-
3.
On
the
Objects
of
it
.
-
4.
On
its
Proprieties
.
-
5.
On
its
Effects
.
-
6.
On
the
Excellency
of
spiritual
Hope
.
First
,
There
are
diverse
Definitions
of
Hope
;
some
say
it
is
but
an
expectation
of
the
good
:
The
Bishop
of
Marseillis
pag.
500.
Theophrastus
,
Bojou
,
pag.
723.
Others
say
,
It
is
a
passion
of
the
soul
,
whereby
upon
the
impression
that
men
have
of
some
future
good
which
is
represented
to
their
imagination
by
the
senses
,
as
difficult
to
obtain
;
whereupon
they
addict
themselves
to
an
eager
prosecution
of
it
,
conceiving
to
be
able
of
themselves
to
obtain
the
injoyment
of
the
same
.
Hope
,
saith
another
,
is
a
motion
of
the
soul
,
that
inticeth
men
to
expect
and
seek
after
a
good
that
is
absent
,
in
which
they
see
some
probability
to
be
obtained
;
and
Senault
agreeing
with
these
two
last
Opinions
,
adds
,
that
there
can
be
no
real
hope
,
except
there
be
an
apparent
possibility
it
may
be
obtained
.
Hope
is
then
the
first
passion
incident
to
the
Irascible
appetite
,
of
great
use
to
men
,
if
they
fix
their
hope
upon
vertuous
,
or
religious
objects
Secondly
,
The
causes
that
beget
worldly
Hope
in
the
heart
of
carnal
men
;
are
these
:
first
,
a
continual
prosperity
in
their
understandings
doth
puffe
up
their
hearts
with
vain
and
deluding
hopes
that
the
same
prosperity
will
still
continue
,
and
accompany
their
designs
to
the
end
.
Quintius
Curtius
in
his
Alexanders
life
.
as
Alexander
the
Great
did
the
Conquest
of
the
greatest
part
of
the
world
with
an
inconsiderable
Army
of
fouty
thousand
foot
,
and
twenty
thousand
horses
,
in
comparison
of
five
or
six
hundred
thousand
that
Darius
brought
into
the
field
;
and
this
passion
of
Hope
was
so
predominant
in
him
.
that
before
he
departed
out
of
Greece
,
he
gave
away
to
others
his
Patrimony
estate
,
and
reserved
nothing
for
himself
,
but
the
uncertain
hope
of
the
conquest
of
Asia
.
The
natural
reasons
why
young
,
strong
,
and
sanguin
Complexions
are
more
addicted
to
this
passion
of
Hope
then
others
,
are
:
Thirdly
,
The
Objects
of
the
Hope
of
worldly
men
are
these
:
first
,
Honors
:
secondly
,
Riches
:
thirdly
,
Pleasures
:
fourthly
,
Self-ends
,
and
Vain-glory
;
for
all
the
hopes
of
carnal
men
are
fixed
upon
one
of
these
Objects
,
Tiberius
Nero
,
Fourthly
,
The
nature
and
proprieties
of
this
passion
of
worldly
Hope
are
these
:
first
,
Although
all
worldly
Hope
is
of
an
earthly
nature
,
because
of
its
corruptible
and
transitory
objects
,
yet
it
hath
a
propriety
of
agility
,
for
it
is
as
swift
as
the
thoughts
and
desire
of
men
,
for
in
an
instant
of
time
mens
Hope
may
be
here
,
in
France
,
in
Spain
,
in
Turky
,
or
any where
,
where
men
have
commerce
or
trading
,
Italy
,
of
Sicilia
,
Carthage
,
and
the
coast
of
Africa
,
after
the
shedding
of
his
subjects
blood
,
the
exhausting
of
his
Treasures
,
and
the
many
hazards
he
was
in
to
lose
his
life
,
he
was
inforced
to
return
into
Albania
,
and
was
slain
in
the
City
of
Argos
by
a
woman
,
that
did
cast
a
Tyle
upon
his
head
.
Fifthly
,
The
effects
of
worldly
hope
may
be
these
:
first
,
it
is
Hope
that
incourageth
generous
spirits
to
undertake
all
hard
and
difficult
enterprises
:
It
was
Hope
that
moved
Alexander
to
forsake
his
Kingdom
of
Macedonia
,
to
undertake
the
conquest
of
Asia
,
and
that
made
him
leave
a
certain
good
for
an
imaginary
hope
of
conquest
,
which
had
a
prosperous
success
against
all
human
probabilities
by
the
secret
decree
of
God
,
de
Riche-lieu
for
France
,
Marius
Sylla
,
and
Cesar
had
a
self-end
in
all
their
Military
exploits
,
tending
more
to
the
utter
subversion
of
the
Liberties
,
and
desolation
of
their
native
Countrey
,
then
to
the
increase
of
the
good
or
glory
of
it
:
fourthly
,
It
is
Hope
that
inticeth
Merchants
to
venture
their
means
and
lives
at
Sea
;
and
Tradsmen
,
and
Artificers
to
moyl
and
toyl
;
and
the
Husbandman
to
to
endure
the
heat
in
Summer
,
and
the
cold
blast
of
the
Northerly
windes
in
Winter
;
Sixthly
,
The
Spiritual
Hope
is
free
from
both
,
for
it
is
a
supernatual
gift
of
God
:
The
Apostle
St.
Paul
in
the
eighth
of
the
Romans
makes
a
clear
definition
of
it
;
Hope
that
is
seen
is
not
Hope
,
for
what
a
man
seeth
,
why
doth
he
yet
hope
for
?
but
if
we
hope
for
that
we
see
not
,
then
do
we
with
patience
wait
for
it
.
Now
the
object
of
this
hope
is
the
Rock
of
Eternity
,
Christ
Jesus
our
Lord
,
and
the
Joy
and
Glory
to
come
,
for
as
the
Apostle
saith
in
the
same
Chapter
,
We
are
saved
by
hope
.
The
cause
of
this
hope
is
the
immediate
grace
of
God
,
for
so
excellent
a
Flower
doth
not
grow
in
the
Garden
of
our
corrupt
Nature
;
The
effects
it
prroduceth
in
all
true
Christians
proceed
from
the
Promises
of
God
,
and
the
recompence
of
reward
,
as
the
Apostle
St.
Paul
saith
of
Moses
.
By
faith
when
Moses
was
come
to
years
refused
to
be
called
the
son
of
Pharoahs
daughter
,
chusing
rather
to
suffer
affliction
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
,
esteeming
the
reproach
of
Christ
greater
riches
then
the
treasures
of
Egypt
,
for
he
had
respect
to
the
recompence
of
reward
.
And
were
it
not
for
this
Spiritual
Hope
,
the
true
Christians
should
be
more
miserable
then
the
profane
;
nay
,
more
then
the
bruit
beast
:
for
the
portion
of
the
children
of
God
in
this
life
is
most
commonly
,
nothing
but
affliction
,
grief
,
and
sorrow
,
tribulations
,
persecutions
,
reproaches
,
and
ignominy
:
whereas
the
wicked
flourish
in
this
world
like
green
Bay
trees
,
Hope
deferred
maketh
the
heart
sick
,
but
when
the
desire
cometh
it
is
the
tree
of
life
.
The
first
effect
of
spiritual
Hope
is
,
that
it
breeds
in
the
hearts
of
men
such
a
fortitude
and
confidence
,
that
it
expelleth
all
fears
from
their
souls
,
and
makes
them
say
with
the
Prophet
David
,
I
have
set
the
Lord
always
before
me
,
because
he
is
at
my
right
hand
I
shall
not
be
moved
:
secondly
,
Hope
engendreth
joy
in
the
hearts
of
the
Elect
,
and
this
joy
is
so
constant
and
permanent
that
it
never
forsakes
them
in
their
greatest
perplexities
,
nay
,
at
the
very
hour
of
death
,
when
all
worldly
comforts
forsake
them
,
this
joy
chears
up
their
hearts
,
and
makes
them
say
with
the
Prophet
David
,
My
heart
is
glad
,
and
my
glory
rejoyceth
,
my
flesh
also
shall
rest
in
hope
,
for
thou
wilt
not
leave
my
soul
in
hel
,
neither
wilt
thou
suffer
thy
holy
one
to
see
corruption
:
thirdly
,
Hope
breeds
patience
,
and
makes
Christians
suffer
patiently
,
the
greatest
torments
that
the
cruellest
tyrants
can
inflict
upon
them
,
For
we
glory
,
saith
S.
Paul
,
in
tribulation
,
knowing
that
tribulation
worketh
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
,
because
the
love
of
God
is
shed
in
our
hearts
by
the
holy
Ghost
that
is
given
us
:
fourthly
,
Hope
gives
life
to
all
our
Christian
and
religious
Duties
,
as
St.
Paul
saith
,
He
that
ploweth
should
plow
in
Hope
,
and
he
that
thresheth
in
hope
shall
be
partaker
of
his
hope
:
Hope
is
one
of
the
best
defensive
Arms
of
a
Christian
to
oppose
the
fiery
darts
,
and
the
temptations
of
Satan
,
as
the
Apostle
St.
Paul
saith
,
Putting
on
the
breast-plate
of
faith
,
and
love
,
and
for
an
helmet
the
hope
of
salvation
:
sixthly
,
Hope
is
like
a
sure
Anker
to
all
afflicted
Christians
in
the
midst
of
the
impetuous
storms
of
persecution
,
as
the
Apostle
St.
Paul
saith
,
That
by
two
immutable
things
,
in
which
it
was
impossibile
for
God
to
lye
,
we
might
have
a
strong
consolation
,
who
have
fled
for
refuge
to
lay
hold
upon
the
hope
that
is
set
before
us
;
which
hope
we
have
as
an
Anker
both
sure
and
stedfast
:
seventhly
,
Hope
doth
mitigate
and
sweetens
all
kinde
of
afflictions
that
befall
to
the
children
of
God
in
this
life
,
CHAP.
XIII
.
Of
the
vanity
of
the
passion
of
Despair
.
NOthing
can
be
more
hateful
and
odious
unto
God
,
who
hath
been
pleased
to
create
men
after
his
own
Image
,
then
when
they
distrust
of
his
mercies
and
fall
into
despair
,
for
in
the
second
of
the
first
Table
of
his
Commandments
,
he
doth
exalt
himself
,
his
Mercies
above
his
Justice
,
For
I
the
Lord
thy
God
am
a
jealous
God
,
visiting
the
iniquitie
of
the
father
unto
the
third
and
fourth
generation
of
them
that
hate
me
,
and
shewing
mercy
unto
thousands
of
them
that
love
me
and
keep
my
Commandements
:
Yet
the
Stoicks
,
the
most
presumptuous
Sect
of
all
the
ancient
Philosophers
,
honor
the
passion
of
despair
above
all
other
passions
,
for
Seneca
one
of
the
greatest
Champions
of
it
,
doth
exalt
the
criminal
and
abhorred
act
of
Cato
of
Vtica
(
who
ripped
up
his
own
bowels
with
his
own
hands
,
Tiberius
Nero
,
-
1.
On
the
definition
of
this
passion
of
Despair
.
-
2.
On
the
diversity
of
the
Causes
of
it
.
-
3.
On
the
bad
and
good
Effects
of
it
.
-
4.
On
the
Remedies
to
allay
the
fury
of
it
.
There
are
divers
sorts
of
Despair
,
which
may
be
reduced
to
these
three
:
first
,
Worldly
:
secondly
,
Moral
:
thirdly
,
Spiritual
.
The
worldly
Despair
is
nothing
else
but
a
conceit
of
an
impossibility
in
the
acquisition
of
the
vain
hopes
of
men
,
as
it
will
appear
in
the
Causes
and
Effects
of
that
kinde
of
Despair
.
The
definition
of
the
Moral
Despair
,
is
according
to
the
opinion
of
the
best
Moralists
as
followeth
.
Despair
,
saith
Boujou
,
Lord
of
Beaulieu
fol.
723.
is
a
passion
of
the
Soul
,
withdrawing
men
from
some
good
much
desired
,
because
it
is
represented
by
the
Senses
to
their
imagination
,
as
impossible
to
be
obtained
.
Senault
,
is
a
violent
motion
of
the
soul
,
that
keeps
men
aloof
from
the
prosecution
of
some
good
,
in
which
they
see
no
probability
it
can
be
obtained
.
Now
this
good
is
not
always
a
real
good
,
for
the
Senses
do
oftentimes
delude
the
Reason
and
Judgment
of
men
;
but
suppose
it
be
a
real
good
,
then
it
is
Vertue
it self
,
or
some
vertuous
Object
,
Action
,
or
Design
which
they
conceive
impossible
to
be
obtained
or
performed
,
for
Moral
Hope
hath
no
other
object
then
Vertue
,
or
vertuous
and
generous
actions
,
and
by
consequence
Moral
Despair
must
have
the
same
objects
,
Francis
Drake
an
English
man
have
shown
by
experience
that
it
was
possible
to
be
done
:
secondly
,
In
the
days
of
Charls
the
ninth
,
Henry
the
third
,
and
Henry
the
fourth
,
Kings
of
France
;
It
was
a
thing
thought
impossible
to
take
the
City
of
Rochel
by
force
or
by
famine
,
and
yet
the
Cardinal
de
Riche-lieu
by
the
Art
of
a
French
Enginere
,
Secondly
,
The
causes
of
worldly
Despair
may
be
these
:
first
,
The
death
of
a
beloved
party
;
Titus
Livius
in
his
third
Decade
.
lib.
1.
pag.
34.
did
carry
all
their
wealth
,
with
their
wives
and
children
into
their
Market
place
,
and
having
made
a
great
heap
of
their
rich
moveables
they
set
the
fire
in
it
,
and
slew
their
wives
and
children
,
and
having
cast
them
into
the
fire
they
slew
themselves
afterwards
:
sixtly
,
Shame
is
a
cause
of
Despair
;
Cleopatra
Queen
of
Egypt
being
informed
that
it
had
been
resolved
in
the
Counsel
of
Augustus
Cesar
,
that
she
should
be
led
as
a
captive
after
the
triumphant
Chariot
of
the
said
Emperor
,
when
he
should
make
his
entry
into
Rome
;
out
of
Despair
to
avoid
that
shame
,
Marcus
Antonius
life
.
she
applied
two
Vipers
to
her
two
breasts
,
and
so
died
.
There
are
divers
other
causes
of
worldly
Despair
,
but
they
are
of
another
nature
,
for
they
attain
not
to
that
exorbitant
degree
of
Self-murdering
,
but
draw
men
off
from
their
vain
hopes
,
and
rash
enterprises
;
of
which
I
shall
have
occasion
to
speak
in
the
Effects
of
this
passion
of
Despair
.
The
Causes
of
Moral
Despair
proceed
from
the
fatall
events
from
generous
and
Martial
achievements
,
or
from
the
managing
of
affairs
of
State
:
first
,
after
the
Battel
of
Cannae
,
that
Hanibal
won
upon
the
Romans
,
the
young
Nobility
that
fled
and
saved
themselves
from
the
rout
of
it
,
were
so
transported
with
Despair
,
that
they
resolved
to
fly
out
of
Italy
,
and
had
done
so
,
but
for
Publius
Scipio
,
who
hearing
of
their
resolution
,
Titus
Livius
in
his
third
Decade
,
lib.
3.
came
amongst
them
,
and
after
a
sharp
censure
for
their
pusillanimity
made
them
swear
never
to
forsake
him
till
he
had
been
avenged
upon
Hanibal
for
the
shame
the
Romans
had
received
at
Cannae
:
And
by
their
means
was
he
elected
by
the
voyce
of
the
People
to
go
as
General
into
Africa
,
to
inforce
Hanibal
by
a
diversion
of
war
,
to
withdraw
his
forces
out
of
Italy
:
secondly
,
The
Carthaginians
were
so
transported
with
Fear
and
Despair
after
the
last
overthrow
that
Scipio
gave
them
not
far
from
Carthage
,
where
he
routed
Hanibal
and
Iuba
King
of
the
Numidians
,
that
they
lost
all
hope
and
courage
,
and
made
a
most
shameful
peace
with
the
Romans
,
for
they
did
deliver
up
unto
them
all
their
shipping
:
But
contrarily
after
the
loss
of
three
famous
battels
that
Hanibal
won
upon
the
Romans
;
Hope
inflamed
their
courage
,
and
by
it
,
from
a
conquered
People
,
they
became
Conquerors
;
A
good
caveat
for
Princes
or
States
,
to
disswade
them
from
Despairing
,
in
the
dismal
events
of
war
,
but
to
foment
hope
in
their
breast
in
their
greatest
disgraces
;
for
if
Despair
creap
in
mens
hearts
that
hold
the
Helm
of
the
ship
of
the
Common-wealth
,
Titus
Iavius
in
his
third
Decade
,
lib.
3.
all
goes
to
wrack
:
thirdly
,
Charls
the
seventh
,
King
of
France
,
was
for
sometime
so
possessed
with
Despair
by
the
evil
events
that
his
men
of
war
had
daily
with
the
English
Armies
that
were
under
the
Command
of
the
Duke
of
Bedford
,
that
he
suffered
his
own
,
and
publick
affairs
to
go
to
ruine
,
till
his
Concubine
La
bella
Agnes
,
by
the
perswasion
of
the
French
Peers
,
du
Halian
in
his
French
History
.
and
some
of
his
chiefest
,
and
most
faithful
Commanders
of
war
infused
Hope
into
his
heart
,
by
saying
unto
him
,
that
she
was
minded
to
leave
him
,
for
she
had
been
told
,
that
she
should
be
the
Mistress
of
the
most
valourous
Prince
in
Christendom
,
and
she
saw
nothing
but
pusillanimity
in
him
,
for
he
did
suffer
the
English
to
rent
his
Kingdom
in
piece-meals
:
This
coming
from
a
woman
,
filled
the
King
with
indignation
,
and
with
the
hopes
that
the
Pucelle
of
Orleans
,
as
they
called
her
,
gave
him
to
raise
the
siege
of
Orleans
,
that
was
then
besieged
by
the
English
,
he
took
from
that
time
forward
his
,
and
the
publick
affairs
to
heart
,
and
became
a
valorous
Prince
:
fourthly
,
In
the
beginning
of
the
reign
of
Henry
the
fourth
King
of
France
,
the
true
French
Nation
was
brought
into
such
a
plunge
of
Despair
by
the
conspiracy
of
the
Chatholick
league
,
and
the
association
it
had
with
Spain
,
with
the
general
revolt
of
the
greatest
Cities
in
France
against
their
lawful
King
,
that
had
not
God
filled
the
heart
of
Henry
the
fourth
with
Hope
,
and
undanted
valour
,
that
Kingdom
had
been
rent
and
torn
in
pieces
by
forraign
Princes
:
fifthly
,
Ahitophel
fel
into
such
a
deep
Despair
,
First
,
Apostacy
is
the
cause
of
spirtual
Despair
,
for
Saul
,
King
of
Israel
,
fell
into
Despair
for
disobeying
the
Commandment
of
the
Lord
,
Iudas
Iscariot
,
that
betraied
our
blessed
Saviour
,
fell
into
Despair
for
his
Apostacy
and
disloyalty
,
and
brought
again
the
thirty
pieces
of
silver
to
the
chief
Priest
and
Elders
,
and
said
,
I
have
sinned
in
that
I
have
betrayed
the
innocent
blood
,
Francisco
Spira
fell
into
Despair
for
his
Apostacy
,
for
having
imbraced
the
Protestant
Religion
,
he
was
by
large
promises
of
great
preferments
seduced
to
return
to
Popery
,
but
the
worm
of
Conscience
did
so
rack
him
,
The
Iudgments
of
God
upon
Persecutors
.
Thirdly
,
The
worst
effect
of
Self-murdering
Despair
is
,
that
it
deprives
men
of
Repentance
,
and
by
consequence
of
salvation
,
for
Repentance
is
a
gift
of
the
free
grace
of
God
,
neither
can
men
repent
when
they
will
,
Marius
:
Sylla
besieged
Preneste
,
a
small
,
but
a
very
strong
City
of
Italy
,
because
it
had
sided
with
Marius
;
and
after
a
long
siege
he
took
the
same
,
and
commanded
that
all
the
Inhabitants
should
be
put
to
the
Sword
,
and
the
City
set
on
fire
,
onely
he
charged
that
his
Host
and
his
Family
should
be
preserved
,
because
in
former
time
he
had
shewed
him
much
love
,
and
good
hospitality
;
so
at
the
first
entrance
of
the
Town
,
an
Officer
with
a
band
of
souldiers
were
sent
to
this
Hosts
house
to
preserve
it
from
plunder
:
but
he
hearing
of
Syllaes
cruel
decree
against
the
City
,
was
so
transported
with
Despair
,
that
he
slew
himself
,
saying
,
He
would
not
be
obliged
for
his
life
to
the
destroyer
of
his
native
Countrey
:
Cornelius
Scipio
,
that
was
then
Governor
of
Africa
for
the
Pompeian
party
,
who
condemned
them
all
to
death
,
the
Centurion
excepted
,
who
seeing
the
cruelty
of
Scipio
,
drew
out
his
sword
,
and
slew
himself
in
his
presence
,
saying
,
He
would
not
be
obliged
for
his
life
to
so
cruel
an
enemy
of
Cesar
:
sixthly
,
In
the
war
that
fell
out
between
the
Romans
and
the
Iews
,
in
the
days
of
the
Emperor
Vespasianus
:
Fourthly
,
The
good
effects
of
the
passion
of
Despair
may
be
these
:
first
,
It
annihilates
and
turneth
to
smoak
,
all
the
vain
and
extravagant
hopes
of
men
that
are
fixed
upon
impossibilities
:
du
Bailys
Commentaries
in
the
life
of
Francis
the
first
King
of
France
.
being
ready
to
pass
out
of
Italy
into
France
with
a
very
potent
Army
,
led
by
approved
Commanders
,
and
composed
of
old
and
experienced
souldiers
,
caused
this
Army
to
be
ranged
in
Battel
array
,
and
when
it
was
Marshalized
in
the
best
order
it
could
be
,
according
to
the
Art
,
and
Rules
of
War
,
he
sent
for
a
French
Noble
man
,
that
was
his
Prisoner
,
to
ride
along
with
him
to
view
this
Army
;
and
after
they
had
ridden
through
the
same
,
and
viewed
all
the
Squadrons
of
it
;
The
Emperor
did
ask
the
Noble
man
,
what
he
conceived
of
this
Army
?
He
answered
,
that
it
was
a
gallant
one
,
and
well
disciplined
;
I
hope
,
said
the
Emperor
,
to
ride
with
this
Army
thorow
the
heart
of
France
,
without
impediment
of
any
moment
,
and
come
to
the
very
walls
of
Paris
safe
;
Sir
,
said
the
French
Noble
man
,
mitigate
your
Hopes
with
Despair
,
for
I
can
assure
you
,
if
you
had
three
such
Armies
,
you
will
not
come
to
Paris
before
you
are
well
beaten
;
and
so
it
fell
out
,
for
he
went
no
furthen
then
Marsellies
,
and
there
lost
thirty
thousand
of
his
men
,
and
was
inforced
to
raise
his
siege
,
and
to
return
with
shame
and
dishonor
into
Italy
:
fourthly
,
As
Despair
makes
men
fly
,
and
takes
away
their
courage
;
so
,
when
it
isextream
,
and
that
there
is
no
hope
left
for
the
preservation
of
their
lives
,
it
inflames
their
courage
,
du
Halian
in
his
French
History
.
and
makes
them
fight
like
Lyons
.
The
Black
Prince
having
entred
France
with
an
Army
of
some
ten
thousand
men
,
and
taken
divers
strong
holds
in
Poytou
;
Iohn
then
King
of
France
,
came
against
him
with
an
Army
of
thirty
thousand
men
;
the
Prince
seeing
himself
over-matched
,
by
the
means
of
the
Popes
Nuncio
desired
to
come
to
a
Treaty
,
and
offered
to
the
French
King
to
restore
unto
him
all
the
strong
holds
he
had
taken
,
and
to
make
good
the
damages
he
had
received
,
so
he
might
peaceably
retreat
with
his
Army
into
Aquitain
,
that
did
then
belong
to
the
Kingdom
of
England
;
but
King
Iohn
,
a
rash
and
inconsiderate
Prince
,
required
greater
things
,
which
stood
not
with
the
Princes
honor
to
grant
,
and
so
was
inforced
out
of
Despair
to
fight
whether
he
would
or
no
;
and
being
an
excellent
souldier
,
seated
his
Camp
in
a
high
ground
full
of
thorns
and
bushes
,
which
he
lined
with
his
Archers
,
and
caused
in
the
night
time
a
deep
ditch
to
be
cast
up
about
his
Camp
,
to
break
the
fury
of
the
French
horse
;
the
French
in
the
morning
,
in
stead
to
send
their
foot
to
make
a
passage
through
this
ditch
,
sent
their
horse
,
who
falling
atop
of
one
another
in
the
ditch
were
slain
by
the
Archers
,
and
the
battel
of
the
French
disordered
;
whereupon
the
Prince
came
upon
them
with
his
whole
Army
,
and
obtained
a
famous
victory
,
and
took
King
Iohn
and
his
youngest
son
Philip
le
Hardy
,
that
was
afterwards
Duke
of
Burgundy
prisoners
,
and
a
great
number
of
the
French
Nobility
;
which
confirms
that
extream
Despair
makes
men
fight
like
Lyons
,
and
that
wise
Princes
are
rather
to
make
golden
bridges
for
their
enemies
to
retreat
,
then
by
despair
to
enforce
them
to
fight
.
To
conclude
,
Despair
is
a
dangerous
passion
,
and
Self-murdering
Despair
is
to
be
abhorred
of
Christians
,
for
it
doth
not
onely
destroy
the
body
,
but
it
doth
also
cast
mens
souls
into
the
pit
of
eternal
wo.
There
is
also
another
sort
of
Despair
,
which
I
have
not
as
yet
spoken
of
,
which
proceeds
from
natural
infirmities
,
as
from
burning
Feavers
,
Frenzies
,
and
Madness
;
but
the
evil
effects
which
proceed
from
these
,
are
rather
to
be
imputed
to
keepers
of
the
Patients
,
then
to
themselves
,
or
to
the
fury
of
the
disease
,
and
therefore
cannot
come
within
the
compass
of
Self
murder
.
The
Remedies
against
which
horrid
sin
are
contained
in
the
insuing
Discourse
.
Fifthly
,
[
a
](A90884-e34200-b)
a
Psal.
5.2
.
Hearken
unto
the
voyce
of
my
cry
,
my
King
and
my
God
,
for
unto
thee
will
I
pray
;
for
constant
and
fervent
prayers
are
able
to
cast
back
this
temptation
like
filth
in
Satans
face
,
and
to
obtain
of
the
Lord
these
supernatural
graces
,
whereby
Christians
will
be
inabled
to
defie
and
overcome
Despair
:
first
,
Faith
,
as
a
shield
wherewith
men
shall
be
able
,
saith
St.
Paul
,
to
quench
all
the
fiery
[
b
](A90884-e34240-b)
b
Ephes.
6.16
.
darts
of
the
wicked
.
And
to
say
with
Iob
in
the
greatest
tribulations
that
can
befall
them
in
this
life
,
Though
he
slay
me
,
yet
will
I
[
c
](A90884-e34280-b)
c
Job
13.15
.
trust
in
him
:
secondly
,
Repentance
,
for
it
is
a
pretious
Antitode
against
the
venom
of
Despair
;
What
had
become
of
St.
Peter
for
denying
his
Lord
and
Master
three
times
before
the
Cock
[
d
](A90884-e34310-b)
d
Matth.
26.75
.
crowed
once
,
if
by
the
bitter
tears
of
Repentance
he
had
not
obtained
mercy
?
Nay
,
the
very
temporal
and
fained
Repentance
of
Ahab
King
of
Israel
moved
God
to
transfer
,
or
remove
the
execution
of
his
wrath
[
e
](A90884-e34340-b)
e
1
Kings
21.27
,
28
,
29.
from
him
to
his
children
:
And
it
is
conceived
by
the
best
Divines
,
that
if
Iudas
,
who
betraied
our
blessed
Saviour
had
repented
of
his
horrid
sin
,
he
had
not
faln
into
[
f
](A90884-e34360-b)
f
Matt.
27.5
.
despair
,
for
the
compassions
of
the
Lord
are
incomprehensible
,
and
his
mercies
are
infinite
,
as
it
appears
by
his
towards
Manasseh
[
g
](A90884-e34380-b)
g
2
Chron.
33.12
,
13.
King
of
Iudah
,
who
had
committed
all
the
wickedness
that
could
be
imagined
by
the
hearts
of
men
,
for
he
caused
the
Prophet
Isaiah
to
suffer
a
most
cruel
death
,
by
sawing
his
body
in
the
midst
with
a
Saw
,
and
he
turned
aside
from
the
Lord
to
commit
Idolatry
,
and
caused
his
son
to
pass
through
the
fire
,
and
dealt
with
Familiar
Spirits
,
and
made
the
streets
of
Ierusalem
to
overflow
with
the
innocent
blood
he
caused
to
be
spilt
;
and
yet
when
he
humbled
himself
by
an
unfained
Repentance
before
the
Lord
;
God
was
so
gracious
as
to
shew
him
mercy
,
and
from
a
miserable
Captive
he
restored
him
to
his
royall
dignity
:
thirdly
,
Patience
is
a
special
remedy
against
Despair
,
for
it
preserved
Job
in
the
midst
of
his
greatest
temptation
,
nay
,
when
his
wife
,
that
should
have
been
his
greatest
comforter
,
said
unto
him
,
Dost
thou
still
retain
thy
integrity
?
Curse
[
h
](A90884-e34440-b)
h
Job
2.9
,
10.
God
and
die
;
He
answered
with
an
admirable
meekness
of
Spirit
,
Thou
speakest
as
one
of
the
foolish
women
speaketh
,
What
?
Shal
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
?
And
this
onely
consideration
,
That
all
things
work
for
good
to
them
that
[
i
](A90884-e34480-b)
i
Rom.
8.28
.
love
God
,
should
keep
men
from
Despair
,
when
they
are
in
a
maner
overwhelmed
with
the
greatest
afflictions
that
can
befall
them
in
this
life
:
fourthly
,
Confidence
in
God
,
is
an
excellent
remedy
against
Despair
;
for
such
as
trust
in
the
Lord
,
may
say
with
the
Prophet
David
,
I
will
not
[
k
](A90884-e34510-b)
k
Tsal
.
3.6
.
be
afraid
of
ten
thousands
of
people
that
have
set
themselves
against
me
:
fifthly
,
Hope
is
a
powerful
remedy
against
Despair
;
for
if
men
say
with
the
Prophet
David
,
The
Lord
is
my
Rock
[
l
](A90884-e34540-b)
l
Psal.
18.2
.
and
my
Fortress
,
and
my
Deliverer
,
for
my
[
m
](A90884-e34560-b)
m
Psal
39.7
.
hope
is
in
thee
:
sixthly
,
Fortitude
is
an
excellent
remedy
against
Despair
,
for
it
is
able
to
dash
and
overcome
all
the
evil
apprehensions
that
beget
Despair
,
and
check
mens
pusillanimity
with
these
words
of
the
Prophet
David
,
Why
art
thou
cast
down
,
O
my
soul
,
and
why
art
thou
[
n
](A90884-e34590-b)
n
Psal.
42.11
disquieted
within
me
?
hope
thou
in
God
,
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
,
and
my
God
.
By
these
and
the
like
passages
of
Scripture
men
may
prevent
the
dangerous
effect
of
Despair
:
Nay
,
draw
unspeakable
comforts
out
of
the
very
Causes
that
beget
Despair
,
which
passion
is
full
of
vanity
and
vexation
of
spirit
,
&c.
CHAP.
XIV
.
Of
the
vanity
of
the
passion
of
Vndantedness
.
IF
Diamonds
were
as
common
as
Pipples
,
and
Vertues
as
natural
to
men
as
Vices
,
they
would
not
be
so
precious
,
nor
valued
at
so
high
a
rate
as
they
are
in
these
days
,
for
it
is
the
rarity
of
things
more
then
their
goodness
that
makes
them
to
be
esteemed
among
men
:
for
Instance
,
Bread
is
the
only
staff
of
mans
life
,
and
the
best
food
that
Nature
hath
appointed
for
his
subsistence
,
and
yet
because
it
is
common
,
it
is
little
regarded
,
for
Beggers
will
hardly
give
men
thanks
if
they
give
them
nothing
but
dry
bread
.
But
this
passion
I
am
to
speak
of
,
is
not
onely
rare
,
(
sith
one
man
among
one
hundred
is
not
indowed
with
it
)
but
also
good
and
excellent
,
and
therefore
the
more
to
be
esteemed
and
valued
of
men
,
as
a
rare
and
precious
Jewel
:
By
it
mens
hopes
are
attained
,
all
fears
expelled
,
and
despair
suppressed
,
and
were
it
not
a
Passion
,
I
should
call
it
a
Vertue
,
because
of
the
resemblance
it
hath
with
Fortitude
:
For
Undantedness
is
the
Spring
of
all
true
Valour
and
manly
courage
,
and
by
it
all
the
generous
actions
that
have
been
acted
since
the
Creation
till
this
day
,
have
had
their
beeing
and
successful
end
:
And
therefore
most
judiciously
,
and
properly
placed
by
the
Moralists
after
Despair
,
and
before
Fear
,
to
mitigate
by
the
excellent
proprieties
of
it
,
the
evil
qualities
of
the
two
others
;
for
were
it
not
for
this
passion
,
men
would
be
diverted
from
undertaking
any
noble
design
by
Fear
and
Despair
,
who
have
a
natural
propriety
to
withdraw
the
vitall
spirits
into
the
Center
of
the
body
,
which
hinders
the
natural
faculties
to
do
and
execute
their
functions
,
and
makes
men
timerous
and
remiss
to
undertake
any
noble
action
:
but
Undantedness
causeth
the
blood
,
and
the
vital
spirits
that
reside
in
it
to
dilate
themselves
to
the
utmost
parts
of
the
members
of
the
Body
,
and
so
gives
them
life
and
vigor
,
and
makes
men
apt
and
fit
to
undertake
and
execute
all
noble
enterprizes
.
Now
for
the
better
description
of
this
noble
Passion
,
I
will
inlarge
my self
upon
these
particulars
.
-
1.
On
the
Definition
of
this
Passion
.
-
2.
On
the
Causes
of
it
.
-
3.
On
the
Nature
and
Proprieties
of
it
.
-
4.
On
the
evil
and
good
Effects
of
it
.
-
5.
On
the
Spiritual
Use
of
it
.
First
,
This
Passion
hath
several
names
,
some
call
it
Confidence
,
and
have
good
reason
for
it
,
because
it
is
its
unseperable
companion
:
others
call
it
Audacity
,
but
this
terme
doth
blemish
the
true
Nature
of
it
,
7
23.
Vndantedness
,
saith
one
,
is
an
affection
and
assurance
to
eschew
an
evil
,
and
to
overcome
all
the
difficulties
of
it
:
Vndantedness
,
is
a
Passion
of
the
soul
which
strengtheneth
the
same
,
and
makes
it
confident
,
it
can
overcome
the
most
difficult
evils
that
can
befall
it
in
this
life
,
and
doth
also
incourage
it
,
to
prosecute
the
good
that
is
most
difficult
to
obtain
.
And
to
this
last
definition
I
assent
;
as
concerning
the
same
the
best
of
the
two
,
for
it
doth
truely
express
the
nature
of
this
passion
,
which
is
the
third
passion
incident
to
the
Irascible
Appetite
.
2.
The
Causes
of
it
are
many
,
but
they
may
be
reduced
to
these
six
;
the
two
first
are
Natural
,
the
two
middlemost
accidental
,
and
the
two
last
supernatural
:
Francis
Veere
,
and
Sir
Francis
Drake
,
and
the
Marshal
de
Biron
,
and
the
Marshal
Gastion
were
all
short
men
:
I
conclude
then
,
that
Valour
and
undantedness
doth
reside
in
the
heart
and
minde
,
and
not
in
the
strength
of
the
body
,
and
that
some
of
all
statures
may
be
valiant
and
undanted
.
The
first
accidentall
cause
may
be
the
innocency
of
men
,
and
the
justice
of
their
Cause
,
for
as
Salomon
saith
,
The
wicked
flee
when
no
man
pursueth
,
but
the
righteous
are
bold
as
a
a
Lyon
;
and
it
is
daily
seen
,
that
three
true
men
will
overcome
half
a
dozen
of
theeves
;
And
when
men
fight
for
the
preservation
of
the
Liberties
of
their
native
Countrey
,
and
the
lives
of
their
wives
and
children
,
and
all
the
means
they
have
,
they
fight
commonly
like
Lyons
.
The
second
accidentall
cause
of
Undantedness
may
be
,
The
relations
,
support
,
or
alliances
that
men
have
with
potent
and
powerful
Princes
or
States
,
for
the
confidence
they
have
to
be
backt
and
supported
by
them
,
doth
make
them
undertake
with
undanted
courage
difficult
and
perillous
enterprises
;
Germany
,
England
,
and
France
.
Thirdly
,
The
first
supernatural
cause
of
the
undantedness
of
men
,
may
be
their
zeal
to
Religion
,
for
men
do
commonly
fight
like
Lyons
for
the
preservation
of
the
true
Religion
,
as
the
Protestants
have
done
in
Germany
,
and
in
France
,
who
were
but
a
handful
in
comparison
of
the
Roman
Catholikes
,
and
yet
they
have
obtained
divers
famous
victories
over
them
.
And
notwithstanding
Machiavel
out
of
an
Atheistical
mpudency
,
doth
maintain
that
the
Protestant
Religion
doth
extinguish
all
true
Valour
and
Undantedness
in
the
heart
of
men
,
yet
divers
instances
migh
t
be
produced
to
prove
that
none
are
so
couragious
and
undanted
as
those
that
are
truly
religious
;
Thirdly
,
The
Nature
and
Proprieties
of
this
Passion
of
Undantedness
will
best
appear
in
a
comparative
way
:
by
shewing
the
differences
there
are
between
it
and
Temerity
:
first
,
undantedness
is
ever
accompanied
with
Prudence
and
Justice
,
viz.
Alexander
or
Cesar
,
Quintius
Curtius
in
Alexanders
life
.
did
excel
one
another
in
Undantedness
of
courage
;
the
greater
part
hold
that
Alexander
in
his
actions
had
shewn
to
have
more
temerity
then
prudence
and
true
undanted
valour
,
and
that
Cesar
in
his
actions
had
been
more
unjust
,
but
less
temerary
,
and
had
far
excelled
Alexander
in
Valour
and
Courage
:
first
,
The
undertaking
of
the
conquest
of
Asia
by
Alexander
,
was
more
just
then
Cesars
;
for
he
undertook
to
suppress
the
Persian
Monarchy
,
that
had
ever
been
a
mortall
enemy
to
the
Greeks
;
but
Cesar
undertook
to
suppress
the
liberties
of
his
native
Country
that
had
raised
him
to
his
honors
and
dignities
,
and
had
intrusted
him
with
their
Armies
for
their
defence
,
and
not
for
their
overthrow
:
secondly
,
All
the
Actions
of
Cesar
but
one
,
(
that
was
when
he
commanded
the
Master
of
a
Ship
to
cross
the
sea
in
a
most
impetuous
storm
,
Fourthly
,
The
Effects
of
Undantedness
are
of
two
sorts
,
Evil
and
Good
,
the
evil
proceed
from
the
abuse
that
men
make
of
so
noble
a
Passion
,
but
the
good
are
essential
and
natural
to
it
:
first
,
As
there
is
nothing
so
good
,
but
may
be
abused
by
the
corrupt
and
depraved
inclination
of
men
;
even
so
this
noble
Passion
whose
natural
object
is
Vertue
,
Prudence
,
and
Justice
,
is
extraordinarily
abused
by
the
evil
intentions
of
men
,
who
make
it
the
Emissary
of
their
wrath
and
revenge
.
de
Biron
,
was
made
by
their
excessive
ambition
the
instrument
of
the
desolations
that
hapned
in
the
civil
war
of
France
,
and
of
the
troubles
that
hapned
in
Henry
the
fourths
dayes
,
and
of
their
own
distruction
,
and
fatall
end
:
whereby
it
appears
,
that
if
Valour
and
Undantedness
of
Courage
be
abused
,
and
are
not
accompanied
with
Prudence
and
Justice
,
that
it
is
a
destructive
passion
to
mankinde
,
and
to
the
owners
themselves
.
But
the
good
Effects
of
Valour
and
Undantedness
that
is
guided
by
Prudence
,
Decade
,
leb.
2.
who
having
attempted
to
kill
the
King
Porsena
,
killed
his
Secretary
by
mistake
;
and
having
been
taken
and
brought
before
the
King
,
burned
his
own
hands
in
the
flame
of
a
torch
with
an
admirable
constancy
,
to
insinuate
in
the
said
Kings
minde
,
that
there
was
three
hundred
young
men
more
in
his
Camp
that
had
vowed
to
kill
him
,
as
he
had
essaied
to
do
;
by
which
unparallel'd
undantedness
,
the
King
concluded
a
Peace
with
the
Romans
,
whereby
Mutius
Scevola
obtained
great
honor
,
and
the
Roman
Commonwealth
a
great
deliverance
:
fourthly
,
Decade
,
lib.
2.
The
undanted
courage
of
Horatius
Cocles
another
Roman
Citizen
,
who
was
so
valorous
,
as
to
oppose
himself
to
the
whole
Army
of
the
said
King
Porsena
,
Decade
,
lib.
2.
to
hinder
it
from
passing
over
a
wooden
bridge
erected
upon
the
river
of
Tiber
which
led
into
the
City
of
Rome
,
and
made
the
same
good
till
the
bridge
was
broken
down
behinde
him
,
and
then
threw
himself
into
the
river
and
saved
himself
by
swimming
over
;
by
which
noble
action
he
obtained
great
honor
,
Fifthly
,
The
Spiritual
Uses
that
may
be
made
of
this
noble
Passion
of
Undantedness
,
may
be
these
.
First
,
In
God
I
have
put
my
trust
,
I
will
not
fear
what
flesh
can
do
unto
me
.
And
certainly
,
if
the
Undanted
courage
of
men
proceed
from
a
true
confidence
in
God
,
they
shall
never
be
moved
,
but
shall
be
like
the
middle
region
of
the
Air
,
which
is
in
a
perpetual
tranquility
,
when
the
undermost
is
disturbed
by
impetuous
Storms
and
Tempest
,
If
God
be
for
us
,
who
can
be
against
us
?
Thirdly
,
This
Undanted
confidence
in
the
mercies
of
God
,
will
comfort
a
Christian
at
the
hour
of
death
,
when
all
other
worldly
comforts
do
forsake
him
;
for
that
is
the
onely
perillous
time
,
in
which
men
have
most
need
of
this
Grace
of
Spiritual
Confidence
,
and
Undantedness
;
because
,
if
Satan
,
that
roaring
Lyon
,
doth
then
miss
of
his
prey
,
men
are
for
ever
freed
of
his
paws
;
and
therefore
he
doth
then
most
bestir
himself
,
and
uses
the
uttermost
of
his
wiles
,
to
intrap
the
weak
and
sickly
souls
,
into
his
snares
.
Fourthly
,
This
undanted
Confidence
made
Shadrach
,
they
were
counted
worthy
to
suffer
shame
for
his
Name
.
And
also
,
it
made
all
the
Martyrs
that
suffered
in
Queen
Maries
days
,
to
bear
with
admirable
patience
,
the
greatest
torments
that
could
be
inflicted
upon
them
.
It
doth
then
appear
by
these
discourses
,
that
an
undanted
Confidence
in
God
,
serves
as
a
shield
in
time
of
persecution
to
Gods
children
;
and
that
Valor
,
and
an
undanted
Courage
,
guided
by
Prudence
,
and
grounded
upon
Justice
,
is
always
honorable
to
the
owners
,
and
profitable
to
the
publike
;
and
that
rash
Undantedness
,
is
nothing
but
meer
vanity
,
temerity
,
and
vexation
of
Spirit
,
&c.
CHAP.
XV.
Of
the
vanity
of
the
passion
of
Fear
.
AS
nothing
can
be
so
good
,
but
it
may
be
abused
,
so
nothing
can
be
so
evil
,
but
good
use
may
be
made
of
it
.
Wine
is
excellent
and
good
,
for
it
hath
a
natural
propriety
to
rejoyce
the
heart
;
The
fear
of
the
Lord
,
is
the
beginning
of
knowledg
.
And
the
fear
of
a
King
is
as
the
roaring
of
a
Lyon
;
who
so
provoketh
him
to
anger
,
sinneth
against
his
own
soul
.
How
much
more
should
men
be
afraid
to
provoke
Gods
wrath
by
their
sins
?
and
yet
that
is
one
of
their
least
fears
;
for
they
fear
those
things
which
they
should
not
fear
,
and
fear
not
to
sin
,
which
they
should
most
fear
.
But
sith
the
fear
of
the
Lord
,
is
the
beginning
of
wisdom
,
and
of
all
saving
knowledg
;
which
knowledg
doth
teach
men
to
be
afraid
of
sin
,
which
is
the
greatest
evil
:
Give
me
leave
to
inlarge
my
discourse
upon
these
ensuing
particulars
,
that
you
may
know
to
fear
nothing
but
sin
.
-
1.
On
the
definition
of
Fear
.
-
2.
On
the
Nature
of
it
.
-
3.
On
the
causes
and
remedies
of
mens
fears
.
-
4.
On
the
evil
and
good
Effects
of
Fear
.
-
5.
On
the
Spirtiual
use
of
Fear
.
The
Moralists
do
vary
in
opinion
,
Aristotles
Ph●s
.
lib.
16.
cap.
6.
concerning
the
definition
of
this
Passion
of
Fear
.
Fear
,
saith
one
,
is
a
passion
,
and
apprehension
of
an
evil
that
is
to
come
;
but
near
at
hand
,
and
looked
for
,
and
unlikely
to
be
avoided
.
Fear
,
saith
another
,
Marseille
,
p.
408.
is
nothing
else
,
but
a
Grief
and
Dolor
of
the
soul
,
apprehending
an
evil
at
hand
;
in
which
men
see
little
probability
it
can
be
eschewed
,
although
it
aims
at
the
annihilation
of
their
Being
,
or
to
some
dismal
disgrace
,
that
threatneth
their
life
or
estate
.
Yet
it
will
appear
by
the
nature
,
the
proprieties
and
effects
of
Fear
;
that
men
are
rather
transported
with
Fears
of
imaginary
Evils
,
then
of
real
;
and
that
mens
fears
do
but
rarely
proceed
from
the
annihilation
of
their
Being
:
However
,
it
is
the
fourth
passion
,
incident
to
the
irrascible
Appetite
,
and
the
opposite
and
great
Antagonist
to
the
noble
passion
of
Undantedness
.
Secondly
,
The
nature
of
Fear
is
different
from
the
nature
of
Joy
;
for
Joy
dilates
the
blood
,
and
the
vital
spirits
residing
in
it
,
from
the
heart
,
to
the
utmost
parts
of
the
body
;
contrarily
Fear
withdraws
the
blood
from
the
extreams
of
the
body
to
the
heart
,
because
Fear
is
a
cold
passion
;
and
the
heart
finding
this
cold
to
oppress
it
,
withdraws
,
and
calls
as
it
were
,
the
blood
and
vital
spirits
from
the
further
parts
of
the
body
to
his
ayd
,
that
by
their
natural
heat
,
he
may
be
revived
and
cherished
.
And
that
is
the
reason
,
why
divers
men
and
women
have
been
deprived
of
life
,
by
a
sudden
fear
or
fright
,
because
this
cold
passion
congealeth
the
blood
about
the
heart
,
as
a
great
frost
congealeth
water
into
Ice
;
but
if
the
Fear
be
not
so
violent
,
yet
it
produceth
a
great
alteration
in
the
body
;
for
mens
and
womens
faces
will
become
as
white
as
a
cloth
,
and
sometimes
all
their
members
will
tremble
as
a
leaf
;
and
the
motion
proceeding
from
this
alteration
,
is
so
swift
,
and
forcible
,
that
women
great
with-childe
,
miscarry
by
it
;
nay
,
it
doth
oftentimes
turn
the
childe
in
their
womb
,
which
depriveth
the
mother
,
and
the
childe
of
life
.
But
Fear
and
Dolor
have
a
great
resemblance
one
with
the
other
;
for
they
have
both
this
withdrawing
quality
,
and
are
both
of
an
extream
cold
and
dry
nature
;
and
therefore
Fear
and
Sorrow
are
compared
to
the
Winter
Season
,
and
Joy
and
Delectation
to
the
Spring
and
Summer
,
in
which
the
vegetative
Creatures
sprought
and
spring
out
their
branches
,
leaves
,
flowers
,
and
fruits
;
but
in
Winter
time
,
they
withdraw
their
sap
,
which
is
their
life
,
into
their
Roots
,
as
Fear
and
Sorrow
doth
draw
the
blood
and
vital
spirits
about
the
heart
;
that
is
the
essential
cause
and
motion
of
mens
lives
:
Having
both
one
and
the
same
end
,
the
vegetatives
to
preserve
themselves
from
the
Frost
and
Snow
,
and
the
heart
to
warm
and
cherish
it self
,
against
these
cold
and
frosty
passions
of
Fear
and
Sorrow
.
Thirdly
,
The
causes
of
mens
fears
are
many
,
and
of
several
natures
;
and
by
consequence
,
their
remedies
must
be
proportionable
unto
them
:
I
will
therefore
speak
first
of
the
causes
,
and
to
every
cause
apply
the
remedy
;
but
as
I
have
said
a
little
before
,
mens
fears
do
oftner
proceed
from
imaginary
evils
,
then
from
the
real
;
and
the
worst
propriety
of
this
passion
of
Fear
is
,
That
it
anticipates
,
and
creates
Fears
in
the
Minde
,
the
real
effects
of
which
evils
,
oftentimes
are
not
like
to
trouble
such
as
apprehend
them
,
nor
their
childrens
children
;
which
kinde
of
Fear
proceeds
from
a
distrust
of
Gods
providence
,
and
therefore
as
odious
to
God
as
any
other
kinde
of
Fear
,
as
it
shall
be
proved
,
when
I
come
to
speak
of
the
effects
of
this
passion
.
First
,
Worldly
men
Fear
to
loose
their
honors
and
dignities
.
Secondly
,
Their
treasures
and
riches
.
Thirdly
,
The
enjoyment
of
their
delights
and
pleasures
.
These
three
fading
,
and
vanishing
things
,
are
the
most
common
causes
of
mens
fears
:
The
remedies
against
these
,
are
,
First
,
to
consider
,
that
there
are
not
many
noble
called
;
and
that
the
things
which
are
most
despised
,
God
hath
chosen
.
That
riches
certainly
make
themselves
wings
,
they
flie
away
as
an
Eagle
towards
heaven
.
Thirdly
,
That
pleasures
are
of
no
continuance
,
and
leave
a
sting
in
the
conscience
at
their
departure
,
meer
vanity
and
vexation
of
Spirit
.
Fourthly
,
Men
fear
Poverty
,
and
to
prevent
the
same
,
addict
themselves
for
the
greater
part
to
unlawful
courses
of
gain
,
remembring
not
this
wise
saying
of
Solomon
.
He
that
maketh
haste
to
be
rich
,
shall
not
be
innocent
.
Poverty
is
no
Vice
,
and
yet
men
abhor
Poverty
more
then
any
Vice
,
nay
,
more
then
Sin
,
the
worst
of
evils
.
The
remedy
against
Poverty
,
is
Contentedness
;
for
many
beleeve
they
are
poor
,
when
they
are
rich
;
and
many
think
themselves
rich
,
when
they
are
poor
.
As
Christ
said
to
the
Angel
of
the
Church
of
the
Laodiceans
,
Because
thou
sayest
,
I
am
rich
,
and
increased
with
goods
,
and
have
need
of
nothing
,
and
knowest
not
that
thou
art
wretched
,
and
miserable
,
and
poor
,
and
blinde
,
and
naked
.
Contentedness
is
a
gift
,
and
grace
of
God
;
for
if
men
be
never
so
rich
,
and
want
that
grace
,
they
are
but
poor
and
miserable
,
and
like
Cormorants
that
can
never
be
satisfied
.
This
Fear
also
proceeds
from
Distrust
,
and
the
remedy
of
it
,
is
to
relie
upon
Gods
providence
,
and
on
this
precept
,
and
promise
of
our
blessed
Saviour
.
Which
of
you
,
by
taking
thought
,
can
adde
one
cubit
unto
his
stature
?
and
why
take
ye
thought
for
rayment
?
Consider
the
Lillies
of
the
field
,
how
they
grow
;
they
toyl
not
,
neither
do
they
spin
.
And
yet
I
say
unto
you
,
That
Solomon
in
all
his
glory
,
was
not
arrayed
like
one
of
these
.
And
in
the
31
,
33.
Verses
.
Therefore
take
no
thought
,
saying
,
What
shall
we
eat
,
or
what
shall
we
drink
,
or
wherewith
shall
we
be
clothed
?
But
seek
ye
first
the
Kingdom
of
God
,
and
his
Righteousness
;
and
all
these
things
shall
be
added
unto
you
.
Fifthly
,
Men
fear
to
lose
their
wives
,
women
their
husbands
,
Parents
their
children
,
and
children
their
Parents
,
and
one
friend
another
:
But
this
Fear
proceeds
from
the
want
,
they
conceive
,
they
will
have
of
their
help
,
and
assistance
.
The
remedy
to
this
Fear
,
is
this
consideration
,
That
all
men
are
mortal
,
and
that
all
are
of
the
dust
,
and
all
turn
to
dust
again
.
And
let
not
Christians
have
less
constancy
then
a
Heathen
;
to
whom
tidings
being
brought
,
Paul
,
All
things
work
together
for
good
to
them
that
love
God
.
Sixthly
,
Men
fear
persecutions
,
tribulations
,
and
afflictions
:
This
Fear
proceeds
from
the
infirmity
of
the
flesh
,
and
from
the
pusillanimity
of
mens
mindes
,
and
from
an
antipathy
of
nature
,
who
abhorreth
Anguish
and
Dolor
:
The
remedy
of
this
Fear
,
is
Fortitude
,
and
an
undanted
Courage
;
with
this
assurance
,
That
by
tribulations
and
crosses
,
God
is
pleased
oftentimes
to
call
his
children
to
repentance
,
and
make
them
more
fervent
and
zealous
in
the
ways
of
Righteousness
.
As
the
Prophet
David
saith
,
Before
I
was
afflicted
,
I
went
astray
,
but
now
I
have
kept
thy
word
.
Seventhly
,
Men
fear
banishment
and
long
imprisonments
:
This
Fear
also
proceeds
from
want
of
a
Masculine
courage
;
for
a
Heathen
could
say
,
when
he
was
banished
,
Walter
Rawleigh
,
and
La
Nove
,
have
made
themselves
famous
by
the
learned
Works
they
have
written
in
prison
.
Lord
,
now
lettest
thou
thy
servant
depart
in
peace
,
according
to
thy
word
;
for
mine
eyes
have
seen
thy
salvation
.
Tenthly
and
lastly
,
Men
are
afraid
of
death
,
and
especially
the
wicked
,
because
it
deprives
them
of
their
honors
,
riches
,
and
pleasures
(
the
injoyment
of
which
,
is
their
Paradise
upon
Earth
)
and
ferries
them
over
to
the
eternal
woes
.
But
death
is
welcom
to
the
children
of
God
;
for
they
account
death
as
their
deliverer
,
who
frees
them
from
the
continual
miseries
,
and
afflictions
of
this
world
,
who
are
commonly
their
portion
in
this
life
;
for
they
are
assured
,
that
the
sting
of
death
hath
been
taken
away
,
and
that
the
redemption
of
their
sins
hath
been
purchased
at
a
dear
rate
,
viz.
By
the
sheding
of
the
precious
blood
of
the
onely
Son
of
God
,
our
blessed
Saviour
Jesus
Christ
.
And
therefore
defie
death
,
and
say
to
her
face
,
O
death
,
where
is
thy
sting
?
O
grave
,
where
is
thy
victory
?
The
sting
of
death
is
sin
,
and
the
strength
of
sin
is
the
the
Law
;
but
thanks
be
to
God
,
which
giveth
us
victory
through
our
Lord
Jesus
Christ
.
Fourthly
,
The
Effects
of
this
Passion
of
Fear
,
are
of
two
sorts
,
viz.
Evil
and
Good
:
The
first
evil
effect
of
it
,
is
,
Philip
de
Commines
in
the
War
of
the
Publike
good
;
for
so
it
was
called
,
or
the
battel
de
Monlebery
.
recorded
by
Philip
de
Commines
.
In
the
beginning
of
the
reign
of
Lewis
the
eleventh
,
King
of
France
,
the
Duke
Charls
of
Burgundy
,
and
the
discontented
Officers
of
the
Crown
of
France
,
joyned
with
him
,
raised
a
great
Army
,
and
came
neer
to
Paris
,
against
the
said
King
;
who
hearing
of
their
approach
,
came
against
them
with
another
great
Army
,
and
having
both
pitched
their
Camp
,
within
a
mile
one
of
another
,
with
a
resalution
to
give
battel
;
the
next
day
it
fell
out
to
be
a
misty
morning
,
and
certain
Troops
of
Horse
being
on
both
sides
sent
out
,
to
discover
the
intentions
of
both
Armies
,
they
saw
as
they
imagined
,
a
great
range
of
Lanciers
standing
on
a
high
ground
,
the
Bourgonians
conceiving
they
came
towards
them
;
and
the
French
imagining
they
came
towards
their
Camp
;
and
so
transported
both
with
a
Panick
fear
,
they
fled
as
hard
as
they
could
drive
towards
their
Camp
,
and
raised
a
fearful
alarm
,
saying
,
The
enemies
were
at
hand
;
and
so
put
both
Armies
into
a
strange
confusion
;
but
when
the
Sun
had
dispersed
the
mist
,
it
was
apparently
seen
that
these
imaginary
Lanciers
were
but
Tysels
growing
upon
a
long
high
bank
.
And
the
two
Armies
being
mixt
,
the
French
having
the
better
,
another
Panick
fear
came
amongst
the
French
Horse
,
Nero
,
Domitianus
,
Commodus
and
Heliogabalus
were
afraid
if
men
did
but
whisper
together
:
and
they
were
all
more
cruel
then
Tygers
or
Cannibals
.
Thirdly
,
Fear
hath
no
regard
to
consanguinity
;
Tiberius
Nero
out
of
fear
,
destroyed
by
one
means
or
other
,
all
his
nearest
kinsmen
,
The
good
Effects
of
Fear
may
be
these
:
First
,
Fifthly
,
The
spiritual
Uses
of
Fear
may
be
these
.
1.
Men
are
not
only
to
fear
,
Therefore
all
things
whatsoever
you
would
that
men
should
do
to
you
,
do
ye
even
so
to
them
:
for
this
is
the
Law
and
the
Prophets
.
4.
Men
are
not
only
to
love
and
fear
God
,
but
they
are
also
to
love
,
fear
,
honor
and
respect
his
Substitutes
or
Deputies
upon
Earth
;
I
mean
the
supream
and
subordinate
Magistrates
to
whom
he
hath
given
the
sword
of
Justice
in
hand
for
to
preserve
the
Innocent
,
and
to
punish
the
wicked
;
For
there
is
no
power
but
of
God
;
the
powers
that
be
are
ordained
of
God
.
5.
Men
cannot
fear
God
,
except
they
fear
to
commit
sin
,
because
there
is
nothing
more
odious
to
God
then
sin
;
and
such
as
fear
God
,
do
hate
and
abhor
sin
:
for
the
fear
of
the
Lord
doth
always
precede
the
hatred
of
sin
,
as
it
appears
by
this
saying
of
Solomon
,
Fear
the
Lord
,
and
depart
from
Evil
:
Intimating
,
that
men
cannot
depart
from
sin
before
they
fear
the
Lord
:
And
how
pleasant
&
acceptable
this
fear
is
unto
God
,
it
may
be
collected
by
these
sayings
of
the
Prophet
David
,
Thou
hast
,
saith
he
,
given
me
the
heritage
of
those
that
fear
thy
name
;
meaning
,
that
such
as
fear
the
Lord
,
have
a
most
excellent
Heritage
,
as
it
is
by
him
confirmed
by
these
words
,
The
lines
are
fallen
unto
me
in
pleasant
places
;
yea
,
I
have
a
goodly
Heritage
.
And
in
another
place
he
saith
,
that
God
is
the
help
and
shield
of
those
who
fear
him
.
Again
,
Solomon
saith
,
The
fear
of
the
Lord
prolongeth
days
,
but
the
days
of
the
wicked
shall
be
shortned
:
Whereby
it
appears
that
such
as
fear
the
Lord
,
have
most
excellent
prerogatives
.
6.
The
fear
of
the
Lord
is
the
rarest
jewel
under
the
Sun
;
for
King
Solomon
after
he
had
shewn
in
his
Book
of
recantations
,
that
all
things
under
the
cope
of
Heaven
were
but
meer
vanity
and
vexation
of
spirit
,
he
concludes
,
That
to
fear
God
,
and
to
keep
his
Commandments
,
is
the
whole
duty
of
man
.
And
I
conclude
with
him
,
that
all
fears
whatsoever
(
except
it
be
the
fear
of
God
,
and
the
fear
of
sin
)
are
meer
vanity
and
vexation
of
spirit
.
CHAP.
XVI
.
Of
the
vanity
of
the
passion
of
Wrath.
IN
the
former
Ages
of
the
World
,
They
only
were
accounted
generous
,
and
of
a
masculine
courage
,
that
could
with
patience
endure
all
manner
of
injuries
,
and
suffer
with
meekness
all
kinde
of
reproaches
that
were
done
or
said
unto
them
,
without
being
moved
or
distempered
with
this
fiery
passion
of
Wrath
:
as
it
may
appear
by
these
ensuing
Instances
that
have
been
recorded
by
the
Ancient
Authors
,
in
the
praise
and
commendation
of
such
Princes
and
private
men
,
Augustus
Caesar
,
being
earnestly
entreated
by
his
Son-in-law
Tiberius
Nero
,
to
punish
severely
the
Author
of
divers
scandalous
Libels
that
had
been
dispersed
through
the
Streets
of
Rome
against
him
:
Answered
,
without
being
moved
with
anger
,
That
the
greatest
correction
he
could
inflict
upon
him
,
was
to
disdain
to
take
notice
of
his
calumnies
.
And
King
Philip
,
Father
to
Alexander
the
Great
,
-
1.
Upon
the
definition
of
Wrath.
-
2.
Upon
the
causes
that
move
Wrath.
-
3.
Upon
the
Nature
and
Proprieties
of
it
.
-
4.
Upon
the
evil
and
good
Effects
of
the
same
.
-
5.
Upon
the
Remedies
of
it
.
The
Moralists
do
vary
in
their
Opinions
,
concerning
the
definition
of
this
Passion
;
Senalt
and
others
maintain
it
hath
an
opposite
;
but
the
Bishop
of
Marseilles
,
and
Theophraste
Boujou
Lord
of
Beaulien
,
in
his
Commentaries
upon
Aristoles
Physicks
maintains
the
contrary
,
to
whose
Works
I
refer
the
Reader
for
brevity
sake
.
To
come
to
the
definition
it self
,
Wrath
,
saith
Boujou
,
is
a
Passion
intising
men
to
vindicate
themselves
for
some
injury
received
,
or
for
having
been
hindred
to
attain
to
some
good
by
them
prosecuted
and
desired
.
Wrath
,
saith
Senault
,
is
nothing
else
but
a
violent
motion
of
the
sensitive
appetite
,
provoking
men
to
seek
revenge
for
some
offence
received
.
However
it
is
the
last
passion
incident
to
the
irascible
appetite
;
for
I
am
of
the
Opinion
of
those
that
maintain
it
hath
no
opposite
;
and
is
distingushed
by
these
three
names
,
Anger
,
Choler
,
and
Wrath.
Anger
is
as
it
were
the
infancy
of
it
,
Choler
its
adolescencie
,
and
Wrath
its
virility
or
maturity
,
and
the
highest
and
superlative
degree
of
the
distemper
of
this
fiery
and
destructive
passion
of
Wrath.
Secondly
,
The
causes
of
Wrath
are
numerous
;
but
I
will
reduce
them
to
these
four
Heads
.
-
1.
To
the
Pride
.
-
2.
To
the
Impatiency
.
-
3.
To
the
indiscretion
.
-
4.
To
the
over-credulity
of
men
.
For
the
first
;
It
was
Pride
that
moved
Simeon
and
Levi
,
to
slay
in
their
wrath
under
colour
of
Piety
and
Religion
,
Hamor
and
Shechem
,
and
all
the
innocent
Males
of
their
City
,
because
of
the
dishonor
they
conceived
to
have
received
by
the
rape
of
their
sister
Dinah
:
but
the
reward
of
their
wrath
was
this
heavy
curse
of
their
Father
Jacob
;
Cursed
be
their
anger
,
for
it
was
fierce
:
and
their
wrath
,
for
it
was
cruel
;
I
will
divide
them
in
Jacob
,
and
scatter
them
in
Israel
.
And
it
was
Pride
that
moved
Nebuchadnezzar
King
of
Babylon
,
to
command
in
his
fierce
wrath
that
Shadrach
,
Meshach
and
Abednego
should
be
cast
into
a
burning
Furnace
heated
seven
times
more
then
it
was
wont
to
be
,
because
they
had
refused
to
obey
his
imperious
command
:
viz.
to
worship
the
golden
Image
he
had
caused
to
be
set
up
.
But
the
reward
of
his
unparalleld
pride
and
wrath
was
this
,
that
he
was
deposed
of
his
Empire
,
driven
away
from
the
company
of
men
,
and
enforced
to
live
amongst
the
beasts
of
the
field
,
till
he
was
humbled
,
For
the
Second
;
The
ambitious
Impatiency
of
Joab
moved
him
in
his
wrath
to
slay
perfidiously
Abner
and
Amasa
,
that
he
might
still
continue
cheif
General
of
the
Armyes
of
the
People
of
Israel
:
But
the
reward
of
his
wrath
and
ambition
was
this
,
that
king
David
at
his
dying
hour
charged
Solomon
his
son
that
he
should
not
suffer
Joabs
hoary
head
to
go
down
to
the
grave
in
peace
.
Philip
de
Commines
in
his
life
.
to
whom
he
had
given
a
box
on
the
ear
.
For
the
Third
;
The
indiscretion
of
Clitus
,
and
of
Callisthenes
,
two
intimate
freinds
of
Alexander
,
in
their
out-braiding
speeches
,
For
the
Fourth
;
The
over-credulity
of
King
Ahasuerus
in
believing
the
false
reports
that
Haman
his
Favorite
made
unto
him
against
the
Jews
,
kindled
such
a
wrath
in
his
brest
,
Thirdly
,
The
Proprieties
of
Wrath
are
these
:
1.
It
is
of
an
ayrie
&
fiery
quality
,
as
proceeding
,
as
I
have
said
before
,
of
an
overflowing
of
the
gall
,
the
seat
of
the
yellow
Choler
;
&
therefore
it
must
of
necessity
be
fiery
,
sith
the
cholerick
humor
is
compared
to
the
fiery
Element
;
and
daily
experience
doth
shew
,
that
bilious
complexioned
men
are
most
addicted
to
Anger
,
Choler
,
and
Wrath.
Fourthly
,
The
evill
effects
of
Wrath
are
as
destructive
as
the
proprieties
of
it
are
precipitate
.
And
the
king
sayd
unto
him
,
why
speakest
thou
any
more
of
this
matter
?
I
have
said
,
Thou
and
Ziba
divide
the
Land
.
2.
Wrath
begets
contention
and
strife
betwixt
the
cheifest
vessels
of
grace
;
for
it
wrought
such
a
contention
between
S.
Paul
and
Barnabas
,
that
it
made
Paul
to
associate
himself
with
Silas
;
and
Barnabas
with
Mark
;
and
so
divided
one
from
the
other
these
two
famous
Instruments
of
the
propagation
of
the
glory
of
God
.
3.
Wrath
enticeth
men
to
cruelty
,
and
is
often
the
cause
of
the
ruine
and
desolation
of
great
and
Populous
Cities
.
The
Emperor
Frederick
was
so
transported
with
wrath
by
an
Affront
done
by
the
People
of
Milan
to
the
Empresse
his
wife
,
that
he
caused
his
Army
to
sack
the
City
of
Milan
,
and
to
put
all
the
Inhabitants
of
it
to
the
Sword
,
Abel
;
Nero
his
Mother
;
and
Selymus
poysoned
his
Father
,
out
of
wrath
proceeding
from
ambition
:
So
that
Wrath
is
the
cause
of
much
Blooshed
,
and
unparalleld
Evils
,
Miseries
and
Desolations
.
The
good
effects
of
Wrath
are
these
.
1.
It
makes
Cowards
to
become
valiant
;
2.
Wrath
inciteth
Christians
to
a
Godly
Indignation
,
when
they
see
the
Worship
and
Glory
of
God
abused
;
and
this
is
the
onely
commendable
effect
of
Wrath
:
for
the
which
,
Phineas
the
Son
of
Eleazar
,
the
Son
of
Aaron
the
high
Priest
,
obtained
this
following
Blessing
of
the
Lord
for
having
slain
Zimri
and
Cozbi
in
his
wrath
,
proceeding
from
a
fervent
Zeal
to
Gods
glory
;
Wherefore
the
Lord
said
,
Behold
I
give
unto
him
my
Covenant
of
Peace
;
And
he
shall
have
it
,
and
his
Seed
after
him
;
even
the
Covenant
of
an
everlasting
Preisthood
:
because
he
was
zealous
for
his
God
,
and
made
an
attonement
for
the
children
of
Israel
.
3.
The
moderate
Anger
and
Wrath
of
Parents
towards
their
Children
;
and
of
Masters
towards
their
Servants
,
is
oftentimes
of
great
use
to
keep
them
in
due
obedience
,
and
to
make
them
more
diligent
in
the
performance
of
their
duty
.
4.
The
Wrath
of
God
is
of
great
use
to
bring
Impenitent
Sinners
to
repentance
.
For
when
they
hear
that
his
Wrath
burns
like
fire
,
penitent
Publican
,
Christ
Jesus
towards
them
:
and
that
fear
more
to
displease
him
out
of
a
sincere
and
filial
Love
unto
him
,
then
out
of
a
servile
apprehension
of
his
Wrath.
To
conclude
,
it
appears
by
the
Nature
,
Proprieties
,
and
Effects
of
Wrath
,
that
it
is
a
passion
above
all
others
that
men
should
most
endevor
to
subdue
and
keep
subordinate
to
Reason
.
And
to
that
end
observe
these
ensuing
Remedies
that
are
to
be
used
to
hinder
this
stubborn
Passion
to
obtain
the
Mastery
over
Men.
Fifthly
,
The
Remedies
to
curb
and
keep
under
subjection
this
ragefull
and
furious
Passion
of
Wrath
,
may
be
reduced
to
these
Four
heads
:
-
1.
-
2.
Patience
.
-
3.
Prudence
.
-
4.
Charity
.
For
the
First
;
Humility
is
an
excellent
Remedy
to
asswage
the
fiery
rage
of
Wrath
;
A
soft
Answer
turneth
away
Wrath
;
but
grievous
words
stir
up
Anger
:
And
as
fire
goeth
out
of
it self
if
it
be
not
nourished
by
some
Combustible
matter
:
so
Wrath
will
vanish
into
smoak
,
if
it
be
not
fomented
and
encreased
by
ill
Language
,
or
by
insolent
Postures
and
Misdemeanors
.
Abigail
by
her
humble
gesture
,
and
gentle
speech
,
did
suddenly
pacify
the
fiery
Wrath
of
David
that
had
been
kindled
by
the
churlishness
of
Nabal
,
For
the
Second
;
Patience
is
an
approved
Remedy
to
appease
the
rage
of
Wrath
:
as
it
appears
by
the
Counsel
that
Athenodorus
gave
to
his
Pupill
Augustus
Caesar
,
whom
he
knew
naturally
addicted
to
Wrath.
At
the
first
motion
of
this
Passion
,
said
he
to
him
,
Thirdly
;
Prudence
is
a
soveraign
Remedy
against
Wrath
:
For
Solomon
saith
,
He
that
is
slow
to
Wrath
,
is
of
great
understanding
:
but
he
that
is
hasty
of
spirit
,
exalteth
folly
.
Whereby
it
appears
,
that
such
as
are
apt
to
be
transported
with
immoderate
Wrath
,
are
like
fools
or
mad
men
:
and
that
there
is
none
truly
wise
but
such
as
can
pacify
their
Wrath.
And
that
was
the
reason
why
Socrates
was
judged
by
the
Oracle
of
Apollo
to
be
the
wisest
man
of
all
the
Greeks
,
Fourthly
;
Charity
is
a
most
excellent
Remedy
against
Wrath
:
Charity
beareth
all
things
,
beleiveth
all
things
,
hopeth
all
things
,
endureth
all
things
:
so
if
men
be
endowed
with
this
Superlative
Grace
of
Charity
,
they
will
not
be
moved
nor
transported
with
Wrath
against
their
Brethren
:
But
the
want
of
Charity
one
towards
another
is
the
Cause
that
men
are
filled
with
Malice
,
Envy
and
Wrath.
For
Charity
suffereth
long
,
and
is
kinde
:
Charity
envyeth
not
,
Charity
vaunteth
not
it self
,
is
not
puffed
up
,
doth
not
behave
it self
unseemly
,
thinketh
no
evil
:
Rejoyceth
not
in
iniquity
,
but
rejoyceth
in
the
truth
.
These
are
the
noble
and
gracious
Effects
of
Charity
;
which
S.
Paul
sets
out
so
fully
and
elegantly
,
to
make
men
in
love
with
Charity
,
as
the
cheifest
of
all
Spiritual
Graces
,
as
it
appears
in
the
last
Verse
of
this
Chapter
,
And
now
abideth
Faith
,
Hope
,
Charity
,
these
Three
,
but
the
greatest
of
These
is
Charity
.
Men
therefore
should
earnestly
endevor
to
obtain
of
God
by
fervent
prayers
this
excellent
Grace
of
Charity
;
For
without
it
all
other
Graces
are
without
life
,
and
of
no
validity
,
as
S.
Paul
doth
witness
the
same
from
the
beginning
of
this
Chapter
to
the
latter
end
.
And
I
am
verily
perswaded
that
the
want
of
Charity
is
the
cause
of
all
the
Divisions
and
Contentions
that
reign
in
this
Commonwealth
,
and
why
men
are
so
apt
to
Vindication
and
Wrath
;
Which
the
Heathen
Philosophers
did
abhor
and
detest
as
the
most
ragefull
and
furious
Passion
of
all
others
,
fitter
for
brute
and
cruel
beasts
,
as
Lyons
and
Tygers
,
then
for
Rational
men
,
and
specially
for
Christians
,
who
have
before
their
eys
for
a
special
President
the
admirable
Patience
and
unparalleld
Meekness
of
our
Blessed
Saviour
,
to
make
them
hate
and
detest
Anger
,
Choler
and
Wrath
;
for
the
Lord
(
saith
the
Prophet
Isaiah
)
hath
layd
on
him
the
iniquities
of
us
all
;
He
was
oppressed
,
and
he
was
afflicted
:
yet
he
opened
not
his
mouth
.
He
is
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
Sheep
before
her
Shearer
is
dumb
,
so
he
opened
not
his
mouth
.
The
Event
,
Issue
and
Accomplishment
of
this
Prophesy
is
clearly
expressed
in
the
27.
Chapter
of
S.
Matthew
,
where
you
may
see
how
the
Jews
spit
in
his
face
,
set
a
crown
of
thorns
upon
his
head
,
put
upon
him
a
scarlet
robe
,
and
gave
him
a
reed
in
his
right
hand
,
and
in
derision
bowed
the
knee
before
him
,
and
mocked
him
,
saying
,
Hail
king
of
the
Jews
.
And
yet
for
all
these
injuries
,
shameful
reproaches
,
and
unparalleld
ignominies
,
he
never
opened
his
mouth
to
give
them
a
bad
word
:
far
from
being
possessed
with
the
least
appearance
or
motion
of
Anger
,
Choler
and
Wrath.
This
Example
should
induce
Christians
to
abhor
and
eschew
this
vile
Passion
of
Wrath
more
then
the
Contagious
disease
of
the
Plague
.
It
appears
then
by
this
Discourse
,
that
Wrath
is
not
only
vanity
,
but
an
extream
vexation
of
spirit
.
CHAP.
XVII
.
Of
the
vanity
of
the
passion
of
Volupty
.
HAving
thus
described
the
Nature
,
Proprieties
,
and
Effects
of
the
eleven
general
Passions
of
men
:
I
now
come
to
speak
of
some
of
the
mixt
,
or
composed
:
And
will
give
the
preheminency
to
Volupty
,
Avarice
,
and
Ambition
,
as
the
most
predominant
Passions
of
this
Age
:
For
although
I
have
given
a
hint
of
them
in
the
second
,
third
,
and
fourth
Chapters
of
this
Treatise
,
under
the
notion
of
the
pleasures
,
riches
,
and
honours
of
this
life
;
yet
I
conceive
it
convenient
to
speak
of
them
more
fully
in
this
place
;
for
if
men
would
but
endeavour
to
allay
the
fury
of
these
three
Passions
;
the
boistrous
storms
of
our
Civil
Distractions
would
suddenly
be
changed
into
a
calm
of
Peace
;
Sith
the
distemper
of
them
hath
ever
been
from
the
beginning
of
the
Creation
to
this
day
;
the
chiefest
Incendiary
of
all
the
Civil
broils
and
mutations
which
have
happened
in
the
World
,
as
it
will
appear
in
the
description
of
their
pernitious
Effects
.
There
are
divers
sorts
of
Volupties
;
yet
they
may
be
reduced
under
these
three
heads
:
-
1.
The
Spiritual
.
-
2.
The
Natural
.
-
3.
The
Carnal
.
The
first
is
super-excellent
,
the
second
harmless
,
the
third
sinful
.
The
Spiritual
proceeds
from
the
delight
the
Saints
take
in
the
hearing
of
Gods
Word
,
and
in
the
meditating
in
his
[
*
](A90884-e40630-b)
*
Psal.
1.2
.
Law
day
and
night
:
And
in
their
prayers
and
other
exercises
of
religious
duties
,
or
in
the
contemplation
of
the
admirable
works
of
the
Creation
;
and
how
they
have
been
preserved
in
their
first
being
for
so
many
years
together
,
by
his
Wisdom
and
Divine
Providence
:
But
specially
in
the
consideration
of
the
incomprehensible
love
of
God
towards
mankinde
,
manifested
by
the
sending
of
his
only
beloved
Son
into
the
World
to
redeem
his
Elect
from
eternal
death
.
The
Natural
proceeds
from
a
delight
men
take
when
they
eat
,
being
hungry
,
when
they
drink
,
when
they
are
athirst
,
sleep
,
when
they
have
watched
,
and
rest
when
they
are
weary
;
and
from
divers
other
such
refreshments
of
Nature
.
The
Carnal
proceeds
from
a
tickling
delight
of
the
five
senses
;
for
every
one
of
them
have
their
peculiar
volupty
,
as
it
appears
by
the
proprieties
of
their
organs
:
The
Eyes
take
delight
in
beautiful
objects
,
the
Ears
in
melody
,
the
Nose
in
odoriferous
odors
,
the
Pallate
in
delitious
Wines
,
and
the
Members
in
wanton
feelings
.
Now
when
any
of
these
delights
of
the
senses
becomes
disordinate
,
it
is
called
a
carnal
volupty
,
whereby
it
is
apparent
that
our
five
senses
are
the
original
springs
of
all
carnal
volupties
,
which
are
innumerable
.
But
the
volupty
I
intend
to
speak
of
,
is
a
mixt
delight
,
composed
of
two
of
the
most
lascivious
senses
,
viz.
of
the
seeing
and
feeling
,
called
lust
or
lechery
:
And
by
consequence
the
most
sinful
of
any
,
if
it
be
refractory
to
the
Rules
set
down
in
the
Word
of
God
:
This
passion
is
more
pleasant
then
any
other
to
our
corrupt
nature
;
for
delight
is
the
darling
of
nature
,
and
dolour
her
mortal
enemies
;
and
the
more
pleasing
it
is
to
the
flesh
,
the
harder
it
is
to
overcome
,
For
the
flesh
,
saith
S.
Paul
,
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
;
and
as
these
are
contrary
one
to
another
,
so
are
their
operations
:
For
the
fruits
of
the
Spirit
,
are
joy
,
peace
,
long-suffering
,
gentleness
,
goodness
,
faith
,
holiness
,
&c.
But
the
works
of
the
flesh
,
are
adulteries
,
fornications
,
and
uncleaness
,
&c.
This
Antipathy
should
then
move
Christians
to
endeavour
to
overcome
this
passion
as
the
greatest
Antagonist
against
the
grace
of
sanctification
;
for
if
it
getteth
the
mastery
over
their
reason
,
it
will
deprive
them
of
their
love
and
filial
fear
,
and
tempt
them
,
To
make
of
the
members
of
Christ
,
the
members
of
a
Harlot
.
It
is
also
one
of
the
most
prevailing
snares
of
Satan
,
by
which
he
draweth
more
millions
of
souls
into
the
Pit
of
destruction
then
by
any
other
sin
whatsoever
:
And
therefore
give
me
leave
to
enlarge
my self
upon
these
particulars
:
-
1.
Upon
the
definition
of
this
passion
.
-
2.
Upon
the
nature
of
it
.
-
3.
Upon
the
causes
,
why
some
are
more
addicted
to
it
then
others
.
-
4.
Upon
the
evil
proprieties
of
it
.
-
5.
Upon
the
pernitious
effects
of
the
same
.
-
6.
Upon
the
judgements
that
God
doth
inflict
upon
voluptuous
men
.
-
7.
Upon
the
means
or
remedies
which
are
to
be
used
to
avoid
the
venome
of
it
.
-
8.
And
lastly
,
Upon
the
express
prohibition
of
the
same
by
the
Word
of
God
.
First
,
Volupty
is
a
composed
passion
of
love
and
desire
,
Secondly
,
It
is
of
a
feminine
nature
;
for
all
such
as
are
overmuch
addicted
to
this
passion
,
loose
their
masculine
generosity
,
and
become
effeminate
:
Hercules
did
cast
off
his
Club
and
Lyons
skin
,
to
vest
himself
and
spin
like
a
woman
before
Omphale
his
Mistress
.
And
it
is
daily
seen
that
voluptuous
men
imitate
in
their
gestures
,
carriage
and
fashions
,
the
Courtizans
of
these
days
;
for
they
powder
their
hair
,
wear
black
patches
,
and
paint
their
Faces
as
they
do
.
It
was
not
then
without
cause
,
that
the
ancient
Poets
did
represent
volupty
under
the
shape
of
the
old
Witch
Circe
;
for
as
she
transformed
the
Passengers
who
sailed
through
the
Straits
of
Sicilia
into
Swine
if
they
listned
to
her
Charms
:
Even
so
Volupty
doth
transform
into
brute
beasts
rational
men
,
if
they
converse
long
,
and
let
themselves
be
ensnared
by
the
alluring
Charms
of
Harlots
;
for
as
Zerubbalel
proved
it
before
King
Darius
,
the
Charms
of
a
beautiful
woman
are
more
powerful
then
strong
Wine
,
Thirdly
,
The
Causes
why
some
men
are
more
addicted
to
this
passion
then
others
,
may
be
natural
,
accidental
,
or
artificial
:
such
as
are
naturally
more
addicted
to
it
,
are
commonly
of
a
hotter
and
moister
constitution
then
others
,
and
these
are
of
a
sanguine
complexion
;
for
the
Bilious
are
hot
and
dry
,
the
Flegmatick
moist
and
cold
,
and
the
Melancholike
cold
and
dry
,
which
are
not
so
apt
to
the
Venereal
delight
as
the
Sanguine
.
The
Accidental
Causes
are
,
The
hot
Climate
where
men
live
:
for
Heat
dilates
the
spirits
outwardly
,
and
Cold
restrains
them
inwardly
.
And
Experience
doth
shew
that
the
Africans
,
Spaniards
,
and
Italians
,
whose
Climate
is
hotter
then
the
Germans
,
Dutch
&
English
,
are
the
most
addicted
to
Venery
.
And
yet
they
are
not
so
apt
to
generation
as
the
last
:
because
the
desire
of
the
reiteration
of
the
Act
doth
weaken
their
bodies
,
and
doth
waste
their
spirits
.
Idleness
,
Pride
and
Fulness
of
bread
is
also
an
Accidental
Cause
why
one
Nation
may
be
more
addicted
to
Venery
then
another
.
For
this
was
the
Cause
why
the
Sodomites
(
as
the
Prophet
Ezekiel
saith
)
were
so
vitious
,
Fourthly
;
The
evil
Proprieties
of
this
vitious
Passion
are
so
numerous
,
that
I
should
be
over-tedious
to
speak
of
them
all
:
and
therefore
will
speak
but
of
some
of
them
.
First
,
It
is
insatiable
;
and
may
be
compared
to
the
horsleech
,
to
the
barren
womb
,
and
to
the
Grave
;
for
the
Desires
of
Voluptuous
men
are
never
satisfied
with
their
carnal
Delights
,
their
bodies
being
sooner
tyred
with
the
reiteration
of
the
Act
,
then
their
Lust
can
be
exstinguished
.
For
many
have
been
found
dead
in
their
Mistresses
Armes
,
by
endeavoring
to
satisfy
their
Lust
beyond
their
Natural
Abilities
.
The
Reason
of
it
was
,
because
overmuch
evacuation
of
the
spirits
exstinguisheth
life
.
Secondly
,
it
is
as
inconstant
as
the
wind
;
for
they
delight
in
nothing
more
then
in
changes
,
because
their
judgement
is
so
depraved
by
the
Spirit
of
uncleanness
which
besots
them
,
that
they
cannot
discern
the
beauty
of
one
Object
from
another
,
and
do
often
forsake
the
most
lovely
,
to
dote
upon
the
most
unworthy
and
deformed
:
conceiving
erroneously
,
that
stollen
waters
are
the
sweetest
.
Thirdly
,
It
hath
a
Destructive
quality
;
for
it
provoketh
men
to
commit
the
most
abhorred
sins
that
can
be
named
.
Sarah
,
Abrahams
wife
;
Reuben
to
defile
his
Fathers
bed
;
Fifthly
,
The
Effects
of
it
are
rather
worse
then
better
:
1.
It
deprives
men
of
Reason
and
Understanding
;
for
Sampson
,
a
Nazarite
from
his
Mothers
womb
,
and
a
Judge
and
Deliverer
of
Israel
,
was
so
besotted
by
the
charms
and
lascivious
allurements
of
Dalilah
,
Marcus
Antonius
,
a
valiant
Commander
of
the
Romans
,
who
never
had
been
foiled
in
all
his
Martial
Archivements
before
he
was
infatuated
by
the
alluring
charms
of
Cleopatra
;
was
so
deprived
of
understanding
,
that
at
the
Battel
of
Antrium
(
when
he
had
the
better
of
the
day
)
he
fled
away
,
La-belle
Agnes
his
Concubine
,
I
was
foretold
in
my
youth
(
saith
she
)
that
I
should
be
one
day
the
love
and
Mistress
of
the
greatest
and
most
valorous
Prince
in
Christendom
:
But
it
appears
by
your
carriage
that
I
am
the
love
of
the
most
effeminate
Prince
in
Europe
;
for
you
suffer
the
English
Nation
to
rent
your
Kingdom
into
piece-meals
;
and
in
lieu
to
be
King
of
France
,
you
are
through
your
pusillanimity
become
the
petty
King
of
Bourges
;
for
shame
rouze
up
your
spirits
,
and
let
not
a
Forraign
Nation
deprive
you
of
Life
and
Crown
.
These
taunting
reproaches
coming
from
a
woman
that
was
dearer
unto
him
then
his
own
life
,
did
so
enlighten
his
understanding
,
and
inflame
his
courage
,
that
he
instantly
undertook
to
relieve
Orleance
that
was
then
besieged
by
the
English
:
And
after
he
had
enforced
them
to
raise
their
Siege
,
he
drove
them
by
degrees
out
of
all
they
held
in
France
(
Calice
only
excepted
.
)
2.
It
deprives
the
dearest
childern
of
God
for
some
time
of
the
love
and
favour
of
their
heavenly
Father
:
As
it
doth
appear
in
the
lives
of
King
David
,
and
of
Solomon
his
Son
;
By
the
means
of
a
whorish
woman
,
a
man
is
brought
to
a
piece
of
bread
.
I
will
prove
the
point
by
Instances
.
1.
All
the
Treasures
of
Asia
did
not
suffice
to
defray
the
excessive
volupties
of
Marcus
Antonius
and
Cleopatra
.
2.
All
the
Revenews
of
the
Roman
Empire
did
not
serve
to
discharge
the
lascivious
riots
of
the
Emperors
,
Caligula
,
Nero
,
Vitellius
,
Domitianus
,
and
Heliogabalus
.
3.
All
the
comings
in
of
the
Kingdom
of
France
,
did
not
suffice
to
defray
the
lascivious
volupties
of
Henry
the
third
King
of
France
;
for
he
left
the
Crown
indebted
fourscore
millions
of
Crowns
,
although
he
raised
the
Subsidies
and
Imposts
of
his
Realm
as
much
more
as
they
were
in
his
Fathers
Reign
;
whereby
it
may
be
collected
,
that
voluptuous
Princes
are
the
greatest
Oppressors
of
their
Subjects
.
4.
Daily
experience
doth
shew
that
many
Noble-men
,
Gentlemen
,
and
rich
Merchants
,
spend
and
consume
their
Portion
or
Patrimony
as
the
Prodigal
Son
did
with
Harlots
and
riotous
living
.
5.
the
arrows
of
the
Almighty
,
to
be
in
him
,
the
venom
whereof
doth
drink
up
his
spirits
,
and
the
terrours
of
God
fight
against
him
for
his
former
transgressions
?
Christians
should
then
endeavor
to
mortifie
this
sinful
passion
,
if
it
were
but
to
preserve
their
means
,
and
lengthen
their
days
.
But
6.
it
endangers
also
their
souls
,
for
if
they
continue
in
their
impenitency
till
the
end
of
their
days
,
they
run
a
hazard
,
without
the
special
mercy
of
God
,
to
be
deprived
for
ever
of
his
gracious
presence
;
For
S.
Paul
saith
in
the
affirmative
sense
,
Whoremongers
and
Adulterers
God
will
judge
:
And
by
the
Levitical
Law
,
The
Adulterer
and
Adulteress
were
both
to
be
put
to
death
;
yet
Christ
our
Saviour
goeth
further
;
for
he
saith
,
Whosoever
looketh
upon
a
woman
to
lust
after
her
,
hath
already
committed
Adultery
with
her
in
his
heart
.
Now
if
the
intellectual
adulteries
and
pollutions
of
the
imagination
deserve
eternal
damnation
,
the
actual
fornications
of
voluptuous
men
,
who
take
no
other
delight
but
in
the
commission
of
such
scandalous
sins
,
must
of
necessity
deserve
a
greater
punishment
,
if
any
did
exceed
the
torments
of
Hell
.
The
consideration
then
of
the
evil
nature
,
pernitious
proprieties
,
and
destructive
Effects
of
this
sinful
passion
should
induce
Christians
to
endeavor
by
all
means
to
crush
this
Cockatrice
in
the
shell
before
it
getteth
the
mastery
over
their
reason
:
Otherwise
if
this
evill
spirit
of
uncleanness
doth
possess
the
noble
faculties
of
their
souls
,
it
will
require
an
extraordinary
measure
of
Grace
to
cast
him
out
,
and
will
cost
them
many
sighs
,
groans
,
and
floods
of
penitent
tears
;
for
this
unclean
spirit
is
of
the
same
kinde
as
our
Saviour
speaks
of
,
which
cannot
be
expelled
but
by
fasting
and
prayer
.
Sixthly
,
The
judgments
of
God
inflicted
upon
particular
Voluptuous
men
and
whole
Nations
,
are
so
numerous
,
that
it
would
be
an
endless
piece
of
work
to
speak
of
them
all
.
I
will
then
make
choyce
but
of
some
of
them
.
Alexander
de
Medecis
Duke
of
Florence
was
slain
in
his
bed
,
as
he
waited
for
the
coming
of
a
Gentlewoman
he
had
allured
to
his
lust
.
16.
A
Counsellor
of
the
Court
of
Parliament
of
Paris
,
slew
a
Gentleman
and
his
own
Wife
as
they
lay
abed
together
,
for
he
struck
them
both
thorow
the
body
with
a
Stiletto
as
they
were
upon
the
very
act
:
And
from
thence
went
to
the
Court
,
and
without
perturbation
pleaded
the
Case
under
fained
names
,
and
obtained
a
definitive
sentence
of
absolution
from
the
said
court
for
the
murther
by
him
committed
:
For
as
Solomon
saith
,
Jealousie
is
the
rage
of
a
man
,
therefore
he
will
not
spare
him
in
the
day
of
vengeance
.
These
instances
and
many
others
that
might
be
produced
of
the
judgements
of
God
inflicted
upon
whole
Nations
and
particular
men
,
for
the
punishment
of
their
lascivious
volupties
,
should
refrain
them
from
this
destructive
passion
,
and
make
them
flee
from
it
,
as
from
a
Serpent
,
&
induce
them
to
leave
no
remedies
unattempted
to
mortifie
the
same
.
But
before
I
come
to
speak
of
the
moral
and
spiritual
remedies
which
are
to
be
used
to
curb
,
or
to
subdue
this
sinful
passion
;
give
me
leave
to
answer
an
Objection
which
some
Moralists
make
to
palliate
the
sin
of
it
.
Voluptie
(
say
they
)
is
but
a
venial
sin
,
I
answer
,
Which
goeth
not
out
(
as
our
Saviour
saith
himself
)
but
by
prayer
and
fasting
;
-
1.
Continency
.
-
2.
Temperance
.
-
3.
Fortitude
.
-
4.
Sanctification
.
Secondly
,
they
are
to
eschew
these
four
splitting
rocks
or
great
inticers
to
all
lascivious
Volupties
.
-
1.
Idleness
.
-
2.
Alluring
Objects
.
-
3.
Suspected
places
.
-
4.
Evil
company
.
And
in
so
doing
they
will
undoubtedly
by
the
help
of
the
sanctifying
Spirit
obtain
the
victory
over
this
spirit
of
uncleanness
,
that
is
the
greatest
Opposite
to
the
grace
of
sanctification
;
for
there
is
a
greater
antipathy
between
holiness
and
pollution
,
then
there
is
between
fire
and
watter
,
the
Lyon
and
the
Cock
,
the
Dog
and
Cat
,
or
between
Vice
and
Vertue
.
These
things
considered
,
I
will
begin
with
those
things
which
are
to
be
eschewed
;
for
it
were
to
small
purpose
to
endevor
to
attain
to
an
habit
in
these
four
Graces
,
If
men
do
not
eschew
the
four
things
above
spoken
of
,
by
which
the
use
of
these
Graces
would
be
soon
annihilated
.
First
,
Idleness
is
to
be
eschewed
,
for
if
mens
minds
be
not
bent
upon
laudable
employments
,
they
will
busie
themselves
in
unlawful
things
,
because
their
spirits
are
naturally
active
:
And
as
standing
waters
become
loathsome
,
even
so
men
who
have
no
employment
become
vitious
:
And
daily
experience
sheweth
,
that
such
as
are
rich
and
have
no
calling
,
are
more
addicted
to
Volupties
then
the
meaner
sort
.
The
Lacedemonians
of
all
the
other
Greeks
were
the
most
active
and
valorous
;
and
the
Athenians
the
most
voluptuous
;
because
the
first
were
kept
under
a
strict
Discipline
,
gold
and
silver
being
prohibited
in
their
Common-wealth
,
and
all
manner
of
volupties
banished
,
and
Military
Atchievements
cherished
.
But
the
second
were
rich
,
and
by
consequence
Idle
,
and
did
nothing
(
as
the
Apostle
S.
Paul
saith
)
but
hear
or
tell
news
;
For
a
slothful
hand
,
saith
Solomon
,
maketh
poor
,
but
the
hand
of
the
diligent
maketh
rich
:
Fulness
of
bread
and
Idleness
were
the
cause
,
saith
the
Prophet
Ezechiel
,
of
the
abhorred
lusts
of
the
Sodomites
:
And
for
this
cause
the
Emperour
Severus
made
a
Decree
,
that
all
men
whatsoever
living
in
the
City
of
Rome
,
should
imploy
themselves
in
some
lawful
calling
,
-
1.
As
long
as
King
David
addicted
himself
to
Martial
Achievements
,
he
never
was
carryed
away
by
the
temptations
of
Satan
,
to
lust
after
other
mens
Wives
:
but
when
he
was
Idle
,
and
walking
upon
the
Leads
of
his
Palace
,
he
was
ensnared
into
sin
by
the
beauty
of
Bathsheba
,
the
Wife
of
Vriah
the
Hittite
.
-
2.
As
long
as
the
Prodigal
Son
was
employed
about
the
mannaging
of
his
Fathers
Houshold
affairs
,
he
carryed
himself
like
a
dutiful
Son
,
but
as
soon
as
he
was
Idle
,
and
had
obtained
his
Portion
,
he
wasted
the
same
among
Harlots
,
Secondly
,
alluring
Objects
are
to
be
eschewed
,
and
specially
those
of
the
feminine
Sexe
,
for
many
are
bewitched
by
the
glances
of
their
eyes
;
and
that
is
the
reason
why
King
David
after
his
fall
prayed
unto
God
he
would
be
pleased
to
turn
his
eyes
from
beholding
vanity
:
Let
thine
eyes
look
right
before
thee
,
intimating
,
that
to
look
aside
upon
a
beautiful
woman
,
is
a
sign
of
a
lascivious
eye
;
but
to
look
on
her
straight
,
is
a
token
of
an
innocent
eye
:
And
it
is
most
certain
,
that
of
all
the
five
senses
,
the
Eye
doth
more
then
any
other
encrease
the
Kingdom
of
darkness
:
because
they
are
the
windows
whereby
all
unclean
thoughts
enter
into
the
soul
,
from
which
do
proceed
all
the
actual
and
intellectual
Fornications
and
Adulteries
;
and
that
is
the
reason
why
our
blessed
Saviour
doth
charge
us
to
pluck
out
our
right
eye
if
it
doth
offend
;
The
lust
of
the
eyes
is
not
of
the
Father
,
but
of
the
world
,
and
the
world
passeth
away
,
and
the
lust
thereof
;
but
he
that
doth
the
will
of
God
abideth
for
ever
.
Thirdly
,
All
suspected
places
where
men
may
be
allured
to
lust
,
are
to
be
eschewed
.
-
1.
The
Schools
of
love
,
as
the
Italians
call
them
.
-
2.
Publick
meetings
.
-
3.
Enterludes
.
-
4.
Court-Revels
.
For
in
all
these
,
men
do
finde
alluring
Objects
to
commit
sin
;
and
when
opportunity
,
time
,
and
place
meet
together
,
men
or
women
must
have
a
great
measure
of
Grace
to
refrain
them
from
sin
.
As
for
the
1.
Solomon
discribes
elegantly
in
these
words
,
the
alluring
charms
of
the
Mistresses
of
the
Schools
of
love
,
Behold
there
met
him
a
woman
in
the
habit
of
a
Harlot
and
subtile
of
heart
;
so
she
caught
him
and
kissed
him
,
and
with
an
impudent
face
said
unto
him
,
I
have
peace-offerings
with
me
;
this
day
have
I
payd
my
vows
:
Therefore
came
I
forth
to
meet
thee
,
diligently
to
seek
thy
face
,
and
I
have
found
thee
;
I
have
deckt
my
bed
with
coverings
of
Tapestry
,
with
carved
work
,
with
fine
linnen
of
Egypt
,
I
have
perfumed
my
bed
with
Myrrhe
,
Aloes
and
Cinamon
;
Come
let
us
take
our
fill
of
love
until
the
morning
;
let
us
solace
our selves
in
loves
,
&c.
But
the
conclusion
of
it
is
,
Her
house
is
the
way
to
Hell
,
going
down
to
the
chambers
of
death
.
For
the
2.
Dinah
by
rambling
abroad
to
see
the
publike
Sports
,
was
Ravished
by
Shechem
the
Prince
of
the
Land
.
For
the
3.
Enterludes
,
Playes
and
Comoedies
,
are
the
very
Seminaries
of
all
uncleanness
;
and
the
Aretin
postures
that
are
there
seen
,
with
the
lascivious
Dances
and
Discourses
,
do
inflame
and
intice
men
and
women
to
Lust
.
For
the
4.
Court-Revels
and
Masks
have
been
the
overthrow
or
loss
of
many
womens
chastity
:
Fourthly
,
All
evil
Company
is
to
be
eschewed
;
for
in
them
lyeth
an
insensible
venom
;
the
Effects
of
which
do
not
appear
suddenly
;
but
in
continuance
of
time
it
will
shew
it self
visibly
in
the
life
and
conversation
of
men
and
women
;
for
young
men
that
fall
into
evil
company
,
will
at
the
first
be
ashamed
of
it
;
but
after
they
have
frequented
them
,
they
wil
delight
in
it
,
then
they
will
palliate
and
excuse
them
;
and
lastly
,
they
will
patronize
and
maintain
them
:
And
become
as
vitious
,
profane
,
and
debaucht
as
the
worst
of
them
;
and
therefore
as
he
that
toucheth
Pitch
shall
be
defiled
with
it
:
Lot
,
Who
was
,
saith
Peter
,
vexed
from
day
to
day
with
the
unlawful
and
ahhorred
sins
of
the
Sodomites
;
yet
will
he
be
reputed
as
vitious
as
they
by
this
common
Proverb
,
That
birds
of
a
feather
do
ever
flock
together
.
Now
I
come
to
the
four
Vertues
or
Graces
which
are
to
be
obtained
,
to
mortifie
and
subdue
this
sinful
passion
of
Volupty
.
First
,
men
are
to
endeavor
by
fervent
prayers
to
obtain
from
God
the
Grace
of
Continency
,
which
is
distinguished
by
corporeal
and
intellectual
;
the
first
is
common
to
natural
men
as
well
as
to
the
children
of
God
;
but
the
second
is
onely
peculiar
to
the
true
Elect
,
because
it
is
an
immediate
gift
of
the
sanctifying
Spirit
of
Grace
,
to
such
as
are
regenerated
by
a
justifying
Faith
,
for
by
Faith
men
are
justified
,
and
afterwards
sanctified
:
for
all
things
which
are
done
without
Faith
,
cannot
,
Publius
Scipio
towards
a
Spanish
Lady
that
was
his
Captive
;
but
none
of
them
could
ever
attain
to
the
intellectual
continency
,
because
they
were
out
of
the
Covenant
of
Grace
:
and
by
consequence
incapable
of
a
justifying
Faith
:
And
among
those
who
were
under
the
Convenant
of
Grace
,
the
number
was
small
that
were
truly
continent
,
or
had
the
gift
of
the
corporeal
and
intellectual
continency
,
except
it
were
Isaac
,
Joseph
,
and
S.
Paul
,
for
all
the
other
Patriarks
were
addicted
to
Polygamy
.
The
corporeal
continency
may
proceed
from
natural
causes
,
as
from
a
defect
of
Nature
,
as
the
Eunuchs
,
or
it
may
be
obtained
by
the
precepts
of
Morality
and
a
good
education
;
But
the
intellectual
cannot
be
acquired
,
because
it
is
a
supernatural
Grace
of
the
sanctifying
Spirit
,
except
it
be
by
frequent
and
fervent
prayers
to
God
,
who
is
the
only
giver
of
it
:
And
certainly
by
the
want
of
this
Grace
of
intellectual
continency
,
many
of
the
most
precious
Christians
of
these
days
commit
Adultery
in
the
cohabitation
with
their
own
Wives
;
of
which
they
seldom
repent
.
Which
doth
induce
me
to
enlarge
my self
upon
this
point
.
Christ
our
blessed
Saviour
,
who
was
the
best
Interpreter
of
the
Law
that
ever
was
upon
Earth
,
doth
tell
us
plainly
,
That
whosoever
looketh
upon
a
woman
to
lust
after
her
,
hath
committed
Adultery
with
her
already
in
his
heart
.
Now
this
lust
proceeds
from
the
eyes
;
and
the
lust
of
the
eyes
,
saith
S.
John
,
is
not
of
the
Father
,
but
of
the
world
,
and
the
eyes
convey
the
same
into
the
heart
;
and
from
the
heart
,
saith
our
Saviour
,
proceed
evil
thoughts
,
murthers
,
adulteries
,
fornications
,
&c.
So
many
looking
upon
a
woman
with
lascivious
eyes
,
make
such
an
impression
in
their
imagination
of
her
beauty
or
comeliness
,
which
is
suggested
to
their
phansie
by
their
senses
and
the
temptations
of
Satan
,
to
excel
the
beauty
or
comeliness
of
their
Wives
,
that
in
the
very
cohabitation
with
them
,
their
mind
is
wholly
bent
upon
this
forraign
object
,
and
not
upon
the
same
they
embrace
;
and
this
is
a
plain
intellectual
Adultery
of
the
heart
,
committed
in
the
Matrimonial
Bed
,
which
is
as
odious
to
God
(
although
it
be
not
censurable
by
men
,
because
it
is
invisible
)
as
the
actual
Adultery
with
a
strange
woman
.
This
should
move
all
true
Christians
,
who
through
a
filial
fear
are
timerous
to
offend
God
,
to
be
cautious
of
their
ways
,
that
they
be
not
ensnared
by
their
deceitful
hearts
,
and
the
temptations
of
Satan
in
this
kinde
of
Adultery
:
or
if
they
be
,
that
they
may
unfainedly
repent
of
it
before
death
part
their
soul
from
their
body
,
otherwise
without
the
special
mercies
of
God
,
their
souls
may
run
as
much
hazard
by
this
sort
of
Adultery
,
as
by
the
actual
.
Secondly
,
men
are
to
endevor
to
attain
to
an
habit
in
Temperance
and
Sobriety
,
vertues
or
graces
opposite
to
the
vices
of
gluttony
&
drunkenness
,
two
of
the
greatest
provokers
to
Lust
.
These
are
also
distinguished
by
corporeal
and
Intellectual
.
The
corporal
Temperance
may
be
acquired
by
Moral
Precepts
,
but
the
Intellectual
is
an
immediate
gift
of
the
Sanctifying
Spirit
of
grace
,
and
cannot
be
obtained
but
by
Prayer
;
for
God
is
the
only
giver
of
it
:
And
it
is
properly
called
Meekness
of
spirit
,
and
the
inseparable
companion
of
the
grace
of
sanctification
;
The
proprieties
and
effects
of
which
are
apparently
seen
in
the
carriage
and
replies
of
Job
,
Moses
,
Ely
,
David
,
and
Hezekiah
.
1.
When
the
Messengers
came
suddenly
after
one
another
to
acquaint
Job
of
the
loss
of
all
he
had
,
and
of
the
death
of
his
Children
:
he
replyed
with
an
admirable
meekness
of
spirit
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
:
blessed
be
the
name
of
the
Lord
.
2.
Moses
with
the
like
meekness
did
patiently
endure
the
false
and
offensive
reproaches
of
his
own
brother
and
sister
,
the
meekest
man
upon
earth
.
3.
Eli
with
the
same
meekness
of
spirit
answered
the
Prophet
Samuel
,
when
hd
had
acquainted
him
of
the
will
of
the
Lord
,
it
is
the
Lord
,
let
him
do
what
seemeth
good
unto
him
.
4.
When
King
David
heard
the
bitter
Curses
of
Shimei
,
for
the
which
Abishai
would
have
slain
him
,
he
answered
with
the
like
meckness
of
spirit
,
Let
him
curse
,
because
the
Lord
hath
sayd
unto
him
,
curse
David
;
who
shal
then
say
,
Wherefore
hast
thou
done
so
?
5.
When
the
Prophet
Isaiah
was
sent
to
King
Hezekiah
to
denounce
the
heavy
judgement
of
God
against
Jerusalem
and
his
posterity
,
he
answered
with
the
like
meekness
of
spirit
,
The
word
of
the
Lord
is
good
which
thou
hast
spoken
.
Whereby
it
appears
that
the
temperance
of
the
minde
is
a
great
curb
to
bridle
the
violence
of
the
Passions
of
men
:
for
the
Answer
that
Joseph
gave
to
his
lewd
Mistress
when
she
tempted
him
to
lie
with
her
,
did
proceed
from
the
same
root
,
and
from
the
filial
fear
he
had
of
God
:
Begold
my
Master
knoweth
not
what
he
hath
in
the
house
:
but
hath
committed
all
he
hath
into
my
hands
:
there
is
none
greater
in
the
house
then
I
:
neither
hath
he
kept
any
thing
from
mee
but
only
thee
,
because
thou
art
his
wife
:
How
then
can
I
do
this
great
wickedness
,
and
so
sin
against
God
?
But
such
is
the
depravation
of
this
age
,
that
I
have
heard
some
Voluptuous
men
call
continent
Joseph
a
very
Sot
,
for
having
rejected
the
lascivious
Summons
of
his
Mistress
,
and
neglected
through
a
Puerile
Fear
,
the
Time
,
Place
and
Opportunity
to
enjoy
the
pleasures
of
her
embracements
.
As
for
the
Corporeal
Temperance
and
Sobriety
;
the
Heathens
have
also
excelled
most
of
the
Christians
of
these
days
in
that
noble
vertue
,
as
it
shall
appear
by
these
Instances
.
1.
King
Cyrus
being
demanded
by
his
Steward
,
Where
and
What
he
pleased
to
have
for
his
Supper
,
Answered
,
I
will
sup
by
the
River-side
,
and
have
only
for
my
Diet
Bread
and
Salt
:
for
Drink
we
shall
have
enough
out
of
the
River
.
2.
The
Queen
of
Caria
having
sent
to
Alexander
the
rarest
Cooks
that
were
in
Asia
,
he
sent
them
back
unto
her
,
with
this
Message
,
that
he
had
no
need
of
Cooks
as
long
as
he
did
observe
the
Precepts
of
his
Tutor
Leonides
,
who
had
charged
him
to
exercise
his
body
in
the
Morning
in
running
of
Races
on
foot
,
or
in
the
mannaging
of
his
War
horse
,
to
give
him
a
stomack
to
his
Dinner
:
and
to
walk
two
or
three
miles
in
the
Evening
,
to
have
an
Appetite
to
his
Supper
.
3.
Phocion
,
one
of
the
Governors
of
the
Athenian
Commonwealth
,
was
found
at
Dinner
(
by
the
Embassador
that
Alexander
sent
to
him
with
a
Present
of
ten
Talents
)
with
one
single
dish
of
meat
;
Lucius
Quintus
Cincinnatus
,
Persians
,
Greeks
,
and
Romans
concerning
the
passions
of
Avarice
and
Volupty
.
But
as
soon
as
the
Persians
by
Cambises
,
and
the
Greeks
by
Alcibiades
,
and
the
Romans
by
Lucullus
were
allured
to
desire
riches
and
pleasures
,
S.
Paul
doth
confirm
the
same
,
They
that
sleep
,
saith
he
,
sleep
in
the
night
:
and
they
that
are
drunken
are
drunken
in
the
night
.
But
let
us
which
are
of
the
day
be
sober
.
Therefore
let
us
not
sleep
,
but
let
us
watch
and
be
sober
.
Intimating
that
none
are
more
fit
to
attain
to
holyness
then
those
who
are
temperate
and
sober
:
And
none
more
adverse
then
drunkards
and
voluptuous
men
.
Thirdly
,
men
are
to
endevor
to
attain
to
an
habit
in
Fortitude
,
called
by
some
a
vertue
;
but
when
it
is
accompanied
with
Faith
,
it
is
a
grace
of
the
sanctifying
Spirit
.
1.
By
it
Shadrach
,
Decius
Curius
and
others
,
did
rather
proceed
from
vain
glory
then
from
any
true
fortitude
:
But
the
Christian
fortitude
hath
no
other
end
then
the
glory
of
God
,
and
to
overcome
their
sinful
Passions
.
Fourthly
,
men
are
to
endevor
to
attain
an
habit
in
the
grace
of
Sanctification
,
as
the
Seal
of
their
Justification
and
Regeneration
and
Redemption
;
And
the
onely
way
to
obtain
the
same
,
is
by
frequent
prayers
and
dayly
exercises
in
Religious
duties
:
having
ever
in
their
mind
these
Passages
of
Scripture
,
For
without
holiness
no
man
shall
see
the
Lord
.
Because
God
from
the
beginning
hath
chosen
you
to
salvation
by
the
sanctification
of
the
Spirit
,
and
the
faith
of
truth
.
And
that
you
should
abstain
from
fornication
:
that
every
one
of
you
should
know
how
to
possess
his
vessel
in
holiness
and
honor
;
and
not
in
the
lust
of
Concupiscence
,
even
as
the
Gentiles
which
know
not
God
.
For
God
hath
not
called
us
to
uncleanness
,
but
unto
holiness
.
Now
because
Sanctification
is
the
crown
of
all
other
Christian
graces
,
I
will
here
set
down
the
ordinary
means
whereby
the
Blessed
Spirit
doth
infuse
the
same
in
the
hearts
of
the
Elect
(
for
all
natural
men
are
incapable
of
it
;
)
which
is
commonly
done
by
degrees
,
and
not
suddenly
,
as
their
Justification
.
Yet
in
some
it
is
more
sudden
,
and
in
others
more
flow
,
according
to
the
activity
or
remisness
of
Christians
in
their
exercises
of
Piety
.
The
first
Means
is
,
That
the
Blessed
Spirit
doth
move
them
to
be
diligent
Hearers
and
Readers
of
the
Word
of
God
;
commeth
by
hearing
,
and
hearing
by
the
word
of
God
;
And
none
can
be
Sanctifyed
without
a
Justifying
Faith
.
2.
It
endows
them
with
the
spirit
of
Prayer
,
and
with
mortifying
Graces
,
whereby
they
overcome
their
Original
and
Actual
corruptions
.
3.
It
moves
them
to
be
cautious
in
all
their
ways
,
and
to
be
sensible
of
the
smallest
sins
,
and
to
flee
from
all
appearance
or
provocation
to
sin
.
4.
It
infuseth
in
their
hearts
a
strong
Aversion
to
sin
.
5.
It
engendreth
in
them
a
reverent
love
,
and
a
filial
fear
,
which
keeps
them
from
sin
.
6.
It
doth
convince
them
of
all
their
sins
;
and
specially
of
their
bosome
sin
.
7.
By
this
conviction
it
begets
in
them
an
implacable
hatred
against
their
Darling
sin
.
8.
By
this
hatred
it
doth
enlighten
their
Judgement
,
and
openeth
the
eyes
of
the
same
,
whereby
the
miserable
condition
they
are
in
by
the
enormity
and
multiplicity
of
their
sins
is
made
apparent
unto
them
.
9.
By
the
consideration
of
this
misery
it
induceth
them
to
seek
earnestly
the
means
whereby
they
may
be
delivered
out
of
it
.
10.
It
infuseth
in
them
a
constant
resolution
to
return
to
their
heavenly
Father
,
and
to
humble
themselves
in
Sackcloth
and
Ashes
before
him
.
11.
It
mollifies
their
hearts
,
and
makes
them
grieve
,
mourn
,
and
lament
for
their
sins
;
by
which
Spiritual
Sorrow
,
never
to
be
repented
of
,
it
begets
in
them
an
unfained
Repentance
.
12.
And
Lastly
,
being
by
this
Cordial
Repentance
reconciled
to
God
,
by
the
merits
of
the
Passion
of
their
Blessed
Saviour
,
it
begets
in
them
an
extream
thirst
after
the
living
waters
of
that
Fountain
which
was
opened
to
the
house
of
David
,
and
to
the
Inhabitants
of
Jerusalem
for
sin
and
uncleanness
.
And
so
by
a
constant
perseverance
in
the
ways
of
Righteousness
,
they
attain
by
degrees
to
that
measure
of
Sanctification
as
is
required
to
see
the
Lord
with
Joy
and
Consolation
.
For
the
most
Sanctified
man
upon
Earth
cannot
attain
to
a
perfect
degree
of
Sanctification
as
long
as
he
liveth
in
these
tabernacles
of
clay
;
the
perfection
of
this
Grace
being
reserved
for
the
glorified
Saints
in
Heaven
.
Eighthly
,
to
Conclude
,
I
admonish
all
those
who
earnestly
desire
to
attain
to
some
degree
of
holiness
,
to
suppress
betimes
the
venom
of
this
vitious
Passion
of
Volupty
,
before
it
turn
into
an
Habit
in
them
;
For
(
as
I
have
said
in
my
Answer
to
the
Objection
of
some
Moralists
)
the
Volupty
of
the
mind
doth
as
much
encrease
with
Age
,
as
do
the
vices
of
Avarice
and
Drunkenness
,
as
it
is
confirmed
by
this
Saying
of
the
wise
Son
of
Sirach
,
All
bread
is
sweet
to
a
Whoremonger
;
he
will
not
leave
off
till
he
dye
.
Now
to
terrifie
and
induce
Voluptuous
men
to
abhor
this
sin
of
Uncleanness
,
I
have
collected
these
ensuing
Passages
out
of
Solomons
Proverbs
,
and
out
of
Ecclesiasticus
,
to
shew
them
how
Destructive
this
sin
is
to
their
Means
,
Bodies
,
and
Souls
.
The
lips
of
a
strange
woman
drop
as
an
hony
comb
,
and
her
mouth
is
smoother
then
oyl
:
but
her
end
is
as
bitter
as
wormwood
,
and
sharper
then
a
two-edged
sword
,
her
feet
go
down
to
death
,
her
steps
take
hold
of
hell
.
Prov.
2.3
,
4
,
5.
Who
so
committeth
adultery
with
a
woman
,
lacketh
understanding
:
he
that
doth
it
,
destroyeth
his
own
soul
.
Prov.
9.32
.
Stollen
waters
are
sweet
,
and
bread
eaten
in
secret
is
pleasant
:
but
he
knoweth
not
that
the
dead
are
there
,
and
that
her
guests
are
in
the
depth
of
hell
.
Prov.
9.17
,
18.
For
a
whore
is
a
deep
ditch
,
and
a
strange
woman
a
deep
pit
.
Prov.
23.27
.
Give
not
thy
soul
to
a
woman
to
set
her
foot
upon
thy
substance
.
Eccles.
8.2
.
Meet
not
with
a
harlot
,
lest
thou
fall
into
her
snares
.
Eccles.
8.3
.
Gaze
not
on
a
mayd
,
that
thou
fall
not
by
those
things
that
are
precious
in
her
.
Eccles.
8.5
.
Give
not
thy
soul
unto
harlots
,
that
thou
loose
not
thine
Inheritance
.
Prov.
8.6
.
Look
not
round
about
thee
in
the
streets
of
the
City
,
neither
wander
in
the
solitary
places
thereof
.
Eccles.
8.7
.
Turn
away
thine
eye
from
a
beautifull
woman
,
and
look
not
upon
anothers
beauty
:
for
many
have
been
deceived
by
the
beauty
of
a
woman
:
For
herewith
Love
is
kindled
as
a
fire
.
Sit
not
at
all
with
another
mans
wife
,
nor
sit
down
with
her
in
thy
arms
:
and
spend
not
thy
mony
with
her
at
the
wine
,
lest
thine
heart
incline
unto
her
,
and
so
through
thy
desire
thou
fall
into
destruction
.
Eccles.
8.10
.
A
man
that
breaketh
wedlock
,
saying
thus
in
his
heart
,
Who
seeth
me
?
I
am
compassed
about
with
darkness
:
the
walls
cover
me
,
and
no
body
seeth
me
:
What
need
I
to
fear
?
The
most
High
will
not
remember
my
sins
.
Such
a
man
only
feareth
the
eyes
of
men
,
and
knoweth
not
that
the
eyes
of
the
Lord
are
ten
thousand
times
brighter
then
the
sun
,
beholding
all
the
ways
of
the
sons
of
men
.
This
man
shall
be
punished
in
the
streets
of
the
City
:
and
where
he
suspecteth
not
,
he
shall
be
taken
.
Eccl.
23.18
,
19
,
21.
By
these
and
many
other
places
contained
in
the
Word
of
God
,
it
is
apparent
that
the
lascivious
Passion
of
Volupty
is
more
destructive
to
men
then
any
other
Passion
whatsoever
.
Therefore
it
behoveth
all
sorts
of
men
,
whether
they
be
yong
or
old
,
to
be
cautious
of
their
ways
,
that
they
may
not
by
their
own
corruptions
(
set
on
fire
by
the
temptations
of
Satan
)
be
ensnared
in
this
horrid
sin
of
uncleanness
:
And
specially
that
it
turn
not
by
a
continued
custom
into
an
habit
.
For
if
it
doth
,
it
will
cost
them
rivers
of
bitter
tears
before
this
spirit
can
be
expelled
;
Because
the
best
Divines
hold
,
that
an
old
Voluptuous
sinner
is
harder
to
be
converted
then
any
;
because
the
sin
of
Volupty
is
so
sutable
with
the
natural
inclinations
of
men
.
Yet
if
yong
men
would
always
have
this
Saying
of
Solomon
in
their
mind
,
Rejoyce
O
Yong
man
in
thy
youth
,
and
let
thy
heart
chear
thee
in
the
days
of
thy
Youth
,
and
walk
in
the
ways
of
thy
heart
,
and
in
the
sight
of
thine
eyes
:
But
know
thou
,
that
for
all
these
things
God
will
bring
thee
to
judgement
;
And
Old
Voluptuous
men
this
Saying
of
the
Prophet
Isaiah
,
Seek
ye
the
Lord
while
he
may
be
found
;
call
ye
upon
him
while
he
is
near
.
Let
the
wicked
forsake
his
ways
,
and
the
unrighteous
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
:
and
to
our
God
,
for
he
will
abundantly
pardon
.
There
is
no
doubt
but
God
out
of
his
infinite
mercy
would
have
compassion
of
them
,
and
hinder
that
Satan
should
not
tempt
so
many
Voluptuous
Old
men
to
Despair
as
he
doth
,
by
suggesting
falsly
that
their
sins
are
unpardonable
;
And
so
inticeth
them
to
put
violent
hands
upon
themselves
,
which
is
to
commit
a
sin
that
is
Cousin-german
to
the
sin
against
the
Holy-Ghost
.
Therefore
when
Old
men
,
who
have
from
their
Youth
been
addicted
to
Actual
Fornications
and
Adulteries
,
and
by
an
habit
in
these
sins
do
impenitently
continue
in
their
decrepit
Age
,
by
the
instigations
of
Satan
,
in
the
intellectual
Fornications
and
Adulteries
of
the
heart
;
let
them
cast
(
I
say
)
these
false
Suggestions
of
Satan
like
dung
into
his
face
.
For
to
despair
of
the
Mercy
of
God
,
is
to
yield
him
up
their
Spiritual
weapons
,
and
to
commit
an
unpardonable
sin
.
For
were
their
sins
greater
then
the
sins
of
Manasseh
King
of
Judah
,
and
equal
with
that
of
Judas
,
who
betrayd
his
Lord
and
Saviour
:
yet
if
they
despair
not
of
Gods
Mercy
,
they
will
undoubtedly
find
Mercy
:
God
being
pleased
sometimes
to
magnify
his
unparalleld
Mercy
,
by
calling
some
impious
sinners
into
his
Vineyard
at
the
last
hour
of
the
day
,
and
to
give
them
out
of
his
free
grace
,
the
same
wages
as
he
had
agreed
to
give
to
those
who
had
born
the
burden
and
heat
of
the
day
.
CHAP.
XVIII
.
Of
the
vanity
of
the
passion
of
Avarice
.
DIogenes
the
Cynick
,
being
demanded
why
Gold
was
of
so
pale
a
yellow
;
Answered
ingenuously
,
that
it
was
out
of
fear
,
because
all
men
did
run
after
it
to
make
it
their
captive
,
or
rather
their
god
;
For
it
is
daily
seen
that
avaritious
men
are
the
slaves
of
their
riches
,
and
that
Gold
is
their
only
Deity
.
But
the
Poet
Simonides
being
moved
by
a
friend
of
his
to
resolve
him
which
of
these
two
,
viz.
of
Wisdom
or
Gold
,
was
to
be
most
desired
and
pursued
:
Answered
,
Wisdom
,
saith
he
;
for
she
is
the
Mistress
,
and
Gold
is
her
Hand-maide
;
Notwithstanding
,
said
he
,
I
see
daily
the
wisest
men
court
,
wait
,
and
attend
upon
the
Gold-mongers
and
rich
men
of
these
days
;
so
little
is
Vertue
regarded
,
and
Vice
so
highly
esteemed
:
Whereas
in
the
judgement
of
King
Solomon
,
riches
are
nothing
but
vanity
and
vexation
of
Spirit
.
And
to
this
purpose
he
gives
this
caveat
to
avaritious
men
,
Labor
not
to
be
rich
;
wilt
thou
set
thine
eyes
upon
that
which
is
not
?
for
riches
certainly
make
themselves
wings
,
they
flie
away
as
an
Eagle
towards
heaven
.
But
Wisdome
,
saith
he
,
is
better
then
Rubies
;
and
all
things
that
may
be
desired
,
are
not
to
be
compared
to
it
:
But
these
sayings
of
Solomon
seem
to
be
paradoxes
to
avaritious
men
;
for
the
glistering
lustre
of
their
Gold
hath
dazled
the
eyes
of
their
judgement
to
conceive
erroneously
,
that
Gold
is
a
soveraign
remedy
for
all
diseases
:
For
it
can
,
say
they
,
deliver
them
from
all
danger
,
raise
them
to
honours
,
and
give
them
the
fruition
of
all
the
delights
of
this
life
,
&
so
they
become
more
eager
after
the
purchase
of
these
momentary
riches
,
then
sincere
and
zealous
Christians
are
fervent
,
active
,
and
diligent
after
the
acquisition
of
the
spiritual
Treasures
.
Now
because
this
vitious
passion
of
Avarice
is
extraordinarily
predominant
in
this
Age
,
and
enticeth
many
to
undertake
strange
projects
,
and
practice
undirect
means
to
hoard
up
Gold
and
Silver
,
to
the
undoing
of
the
Common-wealth
,
and
the
destruction
of
their
own
souls
.
Give
me
leave
to
enlarge
my self
upon
these
particulars
,
to
shew
you
the
virulency
of
this
sordid
passion
.
-
1.
What
is
properly
called
Avarice
.
-
2.
How
it
is
composed
.
-
3.
Of
what
nature
it
is
,
being
thus
mixt
.
-
4.
What
kinde
of
men
are
most
addicted
to
it
.
-
5.
The
causes
moving
men
to
affect
the
same
.
-
6.
The
pernitious
proprieties
of
it
.
-
7.
The
destructive
effects
of
the
same
.
-
8.
The
considerations
inducing
men
to
allay
the
fire
of
it
.
First
,
What
men
properly
call
Avarice
,
Secondly
,
This
desire
is
never
free
from
fear
and
self-love
;
so
that
Avarice
is
a
composed
passion
of
fear
,
love
,
and
desire
.
Thirdly
,
Being
thus
mixt
,
Fourthly
,
These
kinde
of
men
are
most
commonly
addicted
to
it
.
1.
Low
and
base
minded
men
.
2.
Old
men
are
more
addicted
to
it
then
the
young
.
3.
Those
who
have
in
their
youth
been
riotous
and
prodigal
,
are
much
inclined
to
it
when
they
become
ancient
.
4.
Such
as
have
been
in
great
want
in
their
youth
,
become
avaritious
,
when
they
are
old
,
out
of
fear
to
fall
into
the
like
straits
.
For
the
first
,
all
generous
spirits
disdain
to
be
avaritious
;
for
their
thoughts
soar
higher
then
the
excrements
of
the
Earth
;
whereas
the
low-minded
are
like
the
Swine
who
never
rise
nor
lift
up
their
eyes
to
Heaven
,
but
are
still
fixed
and
routing
with
their
snout
in
the
muck-hils
of
the
Earth
.
Peter
de
Medecis
Duke
of
Florence
,
Fifthly
,
The
causes
moving
men
to
affect
Avarice
,
may
be
these
:
1.
A
base
distruct
of
the
providence
of
God
,
suggested
in
their
hearts
by
Satan
through
want
of
Faith
to
believe
these
precepts
of
our
blessed
Saviour
,
[
*
](A90884-e45900-b)
*
Math.
6
25
,
26
,
27
,
28
,
29
,
30.
Take
no
thought
for
your
life
what
ye
shall
eat
,
or
what
ye
shall
drink
;
nor
yet
for
your
body
what
ye
shall
put
on
:
Is
not
the
life
more
then
meat
,
and
the
body
more
then
rayment
?
Behold
the
fowls
of
the
air
;
for
they
sow
not
,
neither
do
they
reap
,
nor
gather
into
barns
;
yet
your
heavenly
Father
feedeth
them
.
Are
ye
not
better
then
they
?
Which
of
you
by
taking
thought
can
add
one
cubit
to
his
stature
?
And
why
take
you
thought
for
raiment
?
consider
the
Lilies
of
the
Field
how
they
grow
;
they
toil
not
,
neither
do
they
Spin.
And
yet
I
say
unto
you
,
that
even
Solomon
in
all
his
glory
,
was
not
arrayed
like
one
of
these
.
Wherefore
if
God
so
clothe
the
grass
of
the
field
,
which
to
day
is
,
and
to
morrow
is
cast
into
the
oven
,
shall
he
not
much
more
clothe
you
,
O
ye
of
little
Faith
?
2.
This
diffidence
doth
beget
in
them
a
faint-hearted
fear
to
fall
into
poverty
,
if
they
scrape
and
heap
not
by
hook
and
crook
some
heaps
of
Gold
or
Silver
;
for
although
poverty
of
it self
be
innocent
,
yet
in
these
depraved
days
it
is
held
criminal
,
and
the
greatest
vice
,
and
misery
upon
earth
:
Solomon
,
is
hated
even
of
his
neighbour
.
Notwithstanding
saith
he
in
another
place
,
Better
is
the
poor
that
walketh
in
his
integrity
,
then
the
rich
that
is
perverse
in
his
ways
.
3.
Because
none
are
regarded
in
this
age
but
the
rich
;
yet
rich
men
without
wisdom
and
piety
,
should
be
no
more
regarded
then
fools
;
for
as
snow
in
Summer
,
Caligula
,
Nero
,
Vitellius
,
Domitianus
and
Commodus
,
and
such
other
Monsters
in
nature
.
Likewise
in
all
civil
broils
and
publike
commotions
,
the
richer
men
go
ever
to
the
pot
,
as
it
is
apparent
in
Livies
Decades
,
Sixthly
,
The
evil
proprieties
of
this
sordid
passion
are
many
,
but
I
will
speak
only
of
some
of
them
.
1.
It
inticeth
men
to
Idolatry
;
for
Avaricious
men
make
their
addresses
morning
and
evening
to
their
god
Mammon
,
in
lieu
to
make
their
prayers
to
God
.
I
mean
in
bending
as
soon
as
they
rise
,
all
their
thoughts
and
cogitations
upon
the
means
how
they
may
encrease
their
wealth
:
whereby
it
appears
that
the
love
of
money
doth
extinguish
in
them
the
love
of
God
,
and
that
it
is
almost
as
impossible
for
a
rich
avaritious
man
to
obtain
the
Kingdom
of
God
,
few
noble
and
rich
are
called
;
and
why
rich
men
are
compared
in
the
Gospel
of
S.
Luke
to
the
thorny
ground
:
Go
to
now
ye
rich
men
,
weep
and
howl
for
your
miseries
that
shall
come
upon
you
.
Your
riches
are
corrupt
,
and
your
garments
are
moth-eaten
.
Your
gold
and
silver
is
cankered
,
and
the
rust
of
them
shall
be
a
witness
against
you
,
and
shall
eat
your
flesh
as
it
were
fire
;
ye
heave
heaped
treasures
together
for
the
last
dayes
.
Behold
the
hire
of
the
Labourers
which
have
reaped
down
your
fields
,
which
is
of
you
kept
back
by
fraud
,
crieth
;
and
the
cryes
of
them
which
have
reaped
,
are
entred
into
the
eares
of
the
Lord
of
Sabaoth
.
Ye
have
lived
in
pleasure
on
the
earth
and
been
wanton
;
ye
have
nourished
your
hearts
as
in
a
day
of
slaughter
.
Ye
have
condemned
and
killed
the
just
,
and
he
hath
not
resisted
you
.
The
second
propriety
of
it
,
is
,
That
it
deprives
those
who
are
possessed
with
it
,
of
all
true
joy
,
because
their
joy
and
content
doth
only
consist
in
the
encrease
of
their
riches
,
which
can
afford
no
solid
joy
,
the
creatures
having
nothing
in
them
but
emptiness
:
whereas
the
object
of
true
joy
is
God
himself
,
that
ever
will
be
an
infinite
,
unchangeable
and
eternal
God
.
Besides
,
how
can
avaritious
men
have
any
joy
or
content
,
that
are
hourly
perplexed
with
fears
of
being
deprived
of
all
they
have
,
by
a
thousand
accidents
which
riches
are
subject
unto
?
He
that
loveth
silver
(
saith
Solomon
)
shall
not
be
satisfyed
with
silver
:
The
Third
Propriety
of
it
,
is
,
That
it
deprives
men
of
understanding
.
For
Avaritious
men
cannot
make
use
of
their
Riches
,
but
will
pinch
their
bellyes
,
goe
ragged
,
and
deprive
themselves
from
the
comfort
of
all
good
things
:
Nay
their
harmless
Cattle
shall
feel
the
smart
of
their
biting
Avarice
.
An
Italian
Bishop
was
so
base
,
as
he
did
steal
in
the
night
time
the
Provender
that
was
allowed
to
his
Coach-horses
:
But
his
Coach-man
gave
hiw
a
hundred
bastinadoes
as
a
just
reward
for
his
Avarice
.
For
seeing
his
horses
dayly
decline
and
become
poor
and
faint
,
he
watched
all
night
and
found
his
Master
stealing
of
their
Provender
out
of
their
manger
,
and
taking
no
notice
who
he
was
,
did
swadle
him
soundly
,
verifying
this
Saying
of
Solomon
,
That
he
who
loveth
riches
,
shall
be
without
the
fruit
thereof
.
And
this
he
calleth
An
evill
sickness
,
or
sore
disease
.
And
in
truth
,
it
is
a
sign
of
Phrensy
,
or
of
a
Privation
of
understanding
,
when
men
make
no
use
of
the
Blessings
of
God
;
And
may
be
compared
to
a
dog
that
sits
upon
a
truss
of
hay
,
that
will
not
suffer
it
to
be
taken
away
,
although
he
cannot
eat
of
it
himself
.
The
Fourth
Propriety
of
it
,
is
,
That
it
banisheth
all
Christian
Charity
out
of
the
hearts
of
men
:
For
none
are
so
close-fisted
towards
the
Poor
as
Rich
Avaritious
men
.
And
when
with
much
importunity
Collectors
draw
from
them
some
smal
Contribution
towards
their
releif
,
they
repine
for
it
,
and
think
they
draw
like
horsleeches
their
hearts
blood
.
Nay
,
they
will
bury
their
Gold
and
Silver
in
the
ground
,
rather
then
they
will
lend
their
poor
Neighbor
some
part
of
it
gratis
.
Lament
and
vex
not
thy self
(
sayd
he
)
but
carry
a
stone
of
the
like
weight
,
and
bury
it
in
the
same
place
where
thy
gold
was
,
and
imagine
it
is
the
same
Gold
which
was
taken
from
thee
:
For
this
stone
will
be
as
usefull
to
thee
as
thy
Gold
was
,
sith
thou
couldst
not
make
a
better
use
of
it
.
And
certainly
such
Nabals
as
hoard
up
their
Wealth
,
and
deny
to
relieve
the
distressed
Davids
of
these
Times
in
their
extream
need
,
may
be
compared
to
that
Sicilian
Merchant
,
who
being
possessed
with
a
strong
Phrensy
,
did
believe
that
all
the
rich
ships
that
came
into
the
Haven
of
Syracuse
,
were
his
own
.
Even
so
these
miserable
Cormorants
,
are
not
Really
,
but
Imaginarily
rich
,
sith
God
deprives
them
of
the
use
of
their
Riches
.
The
Fifth
Propriety
of
it
,
is
,
That
it
begets
Pride
,
and
makes
men
insolent
,
disdainfull
and
arrogant
.
For
it
is
a
Saying
as
True
as
Common
,
That
Honors
and
Riches
corrupt
good
manners
.
And
dayly
Experience
doth
show
,
that
such
as
become
rich
suddenly
,
which
were
before
of
a
mean
and
low
degree
,
are
prouder
,
and
more
insolent
in
their
carriage
and
comportments
,
then
the
greatest
Noble-men
in
the
Land
:
And
more
disdainful
towards
their
neighbors
,
then
those
whose
shoos
they
were
formerly
unworthy
to
untye
.
The
sixth
propriety
of
it
,
is
,
That
this
sordid
passion
doth
encrease
by
age
,
and
is
most
eager
and
insatiable
when
men
have
one
of
their
feet
upon
the
brim
of
their
grave
,
then
when
they
are
in
their
virility
and
the
strength
of
their
youth
:
Whereas
divers
other
passions
,
as
wrath
,
ambition
,
audacity
,
and
volupty
,
do
diminish
by
age
;
which
pernitious
quality
should
move
men
to
abhor
the
same
,
sith
no
passion
is
more
opposite
to
the
tranquillity
of
the
minde
then
it
,
because
when
antient
men
should
only
have
their
minde
fixed
upon
the
means
appointed
by
God
,
to
make
their
calling
and
election
sure
,
and
to
attain
to
that
assurance
of
eternal
bliss
,
without
which
they
can
have
no
true
peace
,
joy
nor
content
,
then
is
it
most
of
all
vexed
and
perplexed
with
the
carking
cares
to
encrease
and
preserve
this
Idol
of
theirs
;
I
mean
their
gold
and
silver
.
Seventhly
,
The
Effects
of
Avarice
are
rather
more
then
the
Proprieties
of
it
.
First
,
They
who
are
addicted
to
the
same
,
are
never
loyal
to
their
Prince
nor
native
Countrey
.
And
this
moved
Philip
King
of
Macedonia
to
say
,
that
no
Garison
was
impregnable
,
Paulus
Emylius
Life
.
if
a
Mule
laden
with
gold
could
enter
thorow
the
gate
of
it
.
And
the
Duke
of
Memorancy
high
Constable
of
France
,
told
his
King
,
Francis
the
First
,
The
second
Effect
of
Avarice
,
is
,
That
it
perverteth
Justice
and
Judgement
;
Cambises
King
of
Persia
,
caused
one
of
his
Judges
to
be
flead
alive
,
Roman
Decemviri
,
Samuel
,
Joel
and
Abiah
who
were
Judges
of
Israel
,
walked
not
in
the
ways
of
their
Father
,
but
turned
aside
after
luere
,
took
bribes
and
perverted
judgement
.
And
this
moved
Jethro
to
give
this
counsel
to
Moses
his
Son-in-law
,
to
provide
out
of
all
the
people
able
men
,
fearing
God
and
hating
Avarice
,
to
make
them
Judges
over
Israel
;
for
wheresoever
Judges
and
Magistrates
are
possessed
with
Avarice
,
the
Laws
are
trampled
under
foot
,
and
Justice
is
utterly
perverted
.
The
third
Effect
of
it
,
is
,
That
Avarice
doth
foment
divisions
and
contentions
in
all
places
wheresoever
it
raigneth
.
1.
It
was
the
Avarice
of
the
Roman
Patricians
,
The
fourth
Effect
of
it
,
is
,
That
it
maketh
Princes
and
private
men
as
cruel
as
Lyons
and
Tygers
.
1.
The
fifth
Effect
of
it
,
is
,
That
Avarice
hath
ever
been
the
Incendiary
of
Civil
Wars
.
1.
Peter
de
Medecis
,
was
the
cause
of
all
the
Civil
broyls
which
hapned
in
that
State
.
3.
The
extream
Avarice
,
mixt
with
cruelty
,
of
the
Duke
D'Alva
Deputy
Governour
for
the
King
of
Spain
in
the
Low-Countreys
,
was
the
cause
of
the
death
of
many
Nobles
,
and
of
the
miserable
end
of
thirty
thousand
Protestants
he
caused
to
be
drowned
,
hanged
and
slain
,
The
sixth
Effect
of
Avarice
,
is
,
That
it
endangereth
men
souls
;
for
men
who
are
possessed
with
this
passion
,
care
not
what
indirect
courses
they
take
to
enrich
themselves
;
For
he
who
maketh
haste
to
be
rich
,
Solomon
,
cannot
be
innocent
;
Intimating
that
his
many
sins
and
transgressions
make
him
run
hazzard
to
be
cast
into
the
Pit
of
eternal
destruction
,
which
is
confirmed
by
this
saying
of
S.
Paul
,
They
that
will
be
rich
,
fall
into
temptations
and
snares
,
and
into
many
foolish
and
noisom
lusts
,
which
drown
men
in
perdition
and
destruction
:
For
the
love
of
money
is
the
root
of
all
evil
:
which
while
some
lusted
after
,
they
erred
from
the
Faith
,
and
pierced
themselves
through
with
many
sorrows
.
Eighthly
,
The
considerations
inducing
men
to
allay
the
fire
of
this
passion
,
are
these
:
-
1.
They
are
to
consider
that
nature
is
contented
with
a
little
;
for
some
bread
and
water
,
some
Rise
,
Reasons
,
Almonds
,
or
Figgs
,
will
satisfie
the
same
:
So
that
all
such
as
are
not
nice
but
sober
in
their
diet
,
and
temperate
in
their
drinking
,
will
never
be
enforced
to
sell
their
Land
to
feed
their
bodies
;
for
it
is
the
excess
of
the
superfluous
volupties
used
in
these
dayes
that
brings
men
to
penury
.
-
2.
They
are
to
consider
,
That
he
who
cannot
be
contented
with
a
little
,
will
not
be
satisfied
with
all
he
could
desire
;
nothing
under
the
Sun
being
able
to
satisfie
the
desires
of
men
,
but
God
only
.
And
that
is
the
reason
why
S.
Paul
saith
,
That
godliness
with
contentment
is
great
gain
;
for
none
can
be
truly
contented
,
except
he
hath
the
power
of
godliness
in
him
,
because
the
love
of
God
doth
suppress
all
other
desires
in
men
.
It
was
therefore
a
wise
saying
of
a
Heathen
,
That
he
who
can
give
bounds
to
his
desires
,
is
a
greater
Conqueror
and
a
richer
Monarch
then
Alexander
was
;
Quintus
Curtius
in
his
Life
.
for
having
conquered
one
World
,
and
having
in
his
possession
all
the
Treasures
of
Asia
which
Darius
had
heaped
together
,
yet
were
not
his
desires
satisfied
;
for
he
did
enquite
if
there
were
any
more
Worlds
to
satisfie
his
Ambition
and
Avarice
.
-
3.
They
are
to
consider
,
that
riches
are
accounted
the
gifts
of
Fortune
,
which
is
held
to
be
blind
;
therefore
it
is
no
wonder
if
she
bestows
her
gifts
upon
undeserving
men
,
such
as
were
Nabal
,
Sobna
,
and
the
rich
glutton
.
Besides
vertuous
and
Religious
men
make
conscience
of
their
ways
,
and
will
rather
be
poor
then
use
indirect
and
unlawful
means
to
enrich
themselves
;
but
such
as
neither
fear
God
nor
man
,
stretch
their
consciences
upon
the
Tenters
,
and
conceive
no
courses
unlawful
or
sinful
,
so
they
enrich
themselves
by
them
.
-
4.
They
are
to
consider
,
that
Avarice
is
worse
then
Prodigality
;
for
the
profuseness
of
Prodigal
men
is
not
destructive
to
any
but
to
themselves
;
but
the
courses
used
by
Avaritious
men
to
enrich
themselves
,
are
destructive
to
the
whole
Commonwealth
:
for
all
Shop-keepers
,
and
Artificers
are
the
better
by
Prodigals
,
but
they
are
the
worse
by
Avaritious
men
,
and
specially
the
poorer
sort
;
For
they
commonly
engross
or
monopolize
into
their
hands
all
manner
of
Commodities
,
to
sell
them
dear
;
and
principally
corn
;
and
so
like
horsleeches
,
suck
the
very
blood
of
the
Poor
:
which
makes
them
to
be
hated
of
God
and
of
Men.
The
consideration
of
which
,
should
move
all
conscientious
men
to
abhorr
Avarice
,
and
to
endevor
by
all
means
to
subdue
this
sinful
Passion
.
-
5.
They
are
to
consider
,
that
if
they
had
in
their
possession
all
the
gold
and
silver
Mines
of
the
West
Indies
,
yet
they
would
not
adde
any
thing
to
their
present
and
future
Felicity
,
but
rather
traverse
the
first
,
and
deprive
them
of
the
second
.
Neither
can
they
prolong
their
Lives
an
hour
,
nor
free
their
bodyes
from
any
of
the
numerous
Infirmities
they
are
naturally
subject
unto
.
It
is
then
an
absolute
Madness
,
for
men
to
tire
their
bodyes
,
and
to
waste
their
spirits
,
by
laboring
and
carking
day
and
night
,
to
accumulate
some
smal
heaps
of
white
and
yellow
Clay
,
that
will
be
of
no
use
unto
them
at
the
hour
of
death
.
Nay
,
they
run
great
hazzard
(
without
the
mercy
of
God
)
to
lose
their
own
souls
in
,
or
by
the
acquisition
of
them
.
Therefore
they
should
have
always
this
Saying
of
our
Blessed
Saviour
in
their
mind
,
For
what
shall
it
profit
a
man
,
if
he
shall
gain
the
whole
World
,
and
lose
his
own
soul
?
-
6.
They
are
to
consider
,
that
there
is
a
greater
difference
between
the
spiritual
and
temporal
riches
,
then
there
is
between
Light
and
Darkness
:
in
regard
of
the
superexcellency
and
duration
of
the
first
,
and
the
baseness
and
mutability
of
the
second
.
For
spiritual
riches
are
free
from
all
Accidents
,
durable
,
and
eternal
;
but
the
temporal
riches
are
subject
to
changes
and
mutations
,
and
of
no
continuance
,
their
abode
being
uncertain
:
men
being
rich
to
day
,
and
extreme
poor
to
morrow
,
as
it
appears
by
the
History
of
Job
,
and
of
Croesus
king
of
Lydia
:
the
one
being
the
richest
man
of
the
East
;
and
the
other
the
richest
Prince
in
Asia
:
And
yet
in
the
revolution
of
one
day
,
In
saving
my
person
I
preserve
all
that
may
truly
be
called
Riches
or
Goods
;
meaning
his
Learning
and
Vertue
.
Even
so
if
Christians
would
be
as
careful
to
hoard
up
spiritual
riches
,
as
they
are
to
heap
up
gold
and
silver
,
they
should
not
need
to
fear
the
loss
of
them
.
For
Godliness
and
Holiness
,
that
are
the
spiritual
riches
of
a
true
Christian
,
are
free
from
all
Accidents
.
And
this
is
the
reason
why
our
Blessed
Saviour
doth
charge
us
all
,
To
seek
first
the
kingdom
of
God
,
and
his
righteousness
,
and
all
these
things
shall
be
added
unto
us
:
And
,
Let
us
take
no
thought
for
to
morrow
:
for
the
morrow
shall
take
thought
for
the
things
of
it self
:
sufficient
unto
the
day
is
the
evill
thereof
.
CHAP.
XIX
.
Of
the
vanity
of
the
passion
of
Ambition
.
AS
it
is
not
the
quality
,
but
the
quantity
of
wine
that
is
offensive
to
men
:
So
it
is
the
excess
and
the
irregularity
of
mens
ambition
that
is
destructive
to
mankind
;
for
as
a
little
wine
rejoyceth
the
heart
,
so
a
spark
of
ambition
in
the
heart
of
men
bends
their
minds
upon
generous
actions
:
And
could
they
make
vertue
and
holiness
the
only
objects
of
their
Ambition
,
as
they
do
the
honour
and
glory
of
this
world
,
Ambition
would
prove
to
be
the
best
and
the
most
commendable
passion
of
men
.
France
,
)
viz.
That
with
all
this
blood
and
incredible
Treasures
,
they
had
not
won
a
Foot
of
ground
in
France
,
and
were
further
from
the
Conquest
of
it
,
then
they
were
the
first
day
of
their
War
.
And
verily
if
the
seventeen
Provinces
of
the
Low-Countries
were
represented
in
a
Map
,
and
compared
to
the
whole
Globe
of
the
Firmament
,
of
the
Seas
,
and
the
Earth
,
they
would
not
seem
to
be
so
big
as
a
Mole-hill
:
And
yet
they
have
this
threescore
years
and
ten
been
the
object
of
the
Ambition
of
him
that
stiles
himself
the
greatest
King
in
Christendom
.
And
notwithstanding
his
might
and
power
,
-
1.
On
the
definition
of
this
passion
.
-
2.
On
the
composure
of
it
.
-
3.
On
the
nature
of
the
same
.
-
4.
On
those
who
are
most
addicted
to
it
.
-
5.
On
the
Causes
that
move
men
to
be
Ambitious
.
-
6.
On
the
proprieties
of
the
same
.
-
7.
On
the
pernitious
effects
of
it
.
-
8.
On
the
means
to
subdue
the
same
.
First
,
Secondly
,
It
is
a
mixt
passion
,
composed
of
these
,
Thirdly
,
It
is
of
a
fiery
,
restless
,
and
insatiable
nature
.
1.
It
is
fiery
,
because
such
as
are
more
ambitious
then
others
,
are
of
a
bilious
,
hot
,
and
dry
constitution
.
2.
It
is
restless
,
because
the
bilious
humour
,
which
is
the
most
predominant
in
their
bodies
,
doth
usually
ascend
up
to
their
brains
,
which
makes
them
active
in
all
their
actions
,
and
sudden
in
all
their
undertakings
.
Caesar
,
Henry
the
Fourth
King
of
France
,
and
the
last
King
of
Sweden
,
who
were
all
three
extraordinarily
ambitious
.
3.
It
is
insatiable
,
because
of
the
great
predominancy
the
passion
of
desire
hath
over
the
other
passions
of
which
it
is
composed
,
nothing
being
more
insatiable
then
the
desires
of
men
.
Fourthly
,
Those
who
are
most
ambitious
,
are
commonly
of
a
haughty
spirit
,
envious
and
impatient
when
they
see
any
other
excel
them
in
valor
,
honor
&
glory
.
It
was
Ambition
that
moved
Alexander
to
reject
the
fair
offer
that
Darius
King
of
Persia
made
unto
him
of
the
half
of
his
Kingdom
,
and
of
his
eldest
Daughter
to
be
his
wife
,
(
if
that
would
have
satisfied
his
ambition
,
)
so
he
might
enjoy
peaceably
the
other
moity
the
rest
of
his
days
;
Quintus
Curtius
in
his
Life
.
but
this
answer
of
Alexander
made
unto
Darius
upon
this
offer
did
proceed
from
a
haughty
and
imperious
spirit
,
viz.
That
as
there
was
but
one
Sun
in
the
Firmament
,
so
there
could
be
but
one
Monarch
upon
Earth
:
Fifthly
,
The
causes
moving
men
to
be
ambitious
,
may
be
these
:
-
1.
Self-love
.
-
2.
Pride
.
-
3.
Vain-glory.
1.
Self-love
induceth
to
prefer
their
own
glory
to
any
thing
under
the
Sun
.
And
it
is
certain
that
all
the
heroical
Actions
of
the
antient
Heathens
did
rather
proceed
from
self-love
,
then
from
the
love
they
did
bear
to
Vertue
,
or
to
their
native
Countrey
.
And
in
these
days
most
of
the
commendable
Actions
of
Magistrates
,
Commanders
,
2.
Pride
raiseth
their
hearts
above
the
Moon
;
for
like
proud
and
ambitious
Haman
,
they
would
have
all
men
bow
their
knees
before
them
,
and
will
be
accounted
as
the
Cedars
of
Libanon
,
and
not
as
the
brambles
of
the
Forrest
.
And
this
Pride
makes
them
aspire
to
the
greatest
Offices
and
Places
of
the
Commonwealth
,
being
assured
that
by
these
Places
and
Dignities
they
will
be
more
honoured
then
for
their
own
worth
.
Never
considering
that
the
steepest
Mountains
,
the
highest
Clifts
,
Towers
,
and
Steeples
are
more
subject
to
be
beaten
down
by
the
boysterous
winds
and
thunder-claps
,
then
the
low
trees
growing
in
the
Valleys
.
And
that
God
doth
always
exalt
the
humble
,
and
speaketh
thus
to
the
proud
,
Though
thou
exalt
thy self
as
the
Eagle
,
and
though
thou
set
thy
nest
among
the
stars
,
thence
will
I
bring
thee
down
,
saith
the
Lord
.
3.
Vain-glory
gives
wings
to
the
ambitious
men
,
and
makes
them
undertake
the
most
perilous
enterprises
,
if
they
conceive
they
may
obtain
in
this
life
the
prayse
and
the
applause
of
men
,
and
make
their
memory
famous
in
the
Generations
to
come
.
This
moved
the
two
Decii
to
throw
themselves
in
the
midst
of
the
Enemies
Army
,
to
save
and
to
give
the
Victory
to
the
Roman
Legions
:
Martius
Curtius
to
cast
himself
on
Horse-back
,
armed
from
head
to
foot
,
into
a
bottomless
Pit
to
free
the
City
of
Rome
from
the
contagion
of
a
consuming
Plague
:
It
moved
Scevola
to
burn
his
own
hand
before
King
Porsenna
in
the
flame
of
a
lighted
Torch
,
to
obtain
an
advantageous
Peace
for
his
native
Countrey
.
And
the
ancient
Romans
knowing
what
power
vain-glory
hath
over
ambitious
men
,
did
ordain
to
this
purpose
three
kinde
of
Triumphs
,
to
incite
them
by
these
vain
shews
and
the
applause
and
acclamations
the
common
people
made
at
their
entring
,
Sixthly
,
The
proprieties
of
ambition
are
numerous
,
but
for
brevity
sake
,
I
shall
onely
speak
of
three
of
them
.
The
first
proprietiy
of
it
,
is
,
That
it
hath
neither
limits
nor
bounds
;
and
this
I
will
prove
by
three
instances
,
that
are
known
to
such
as
are
vers'd
in
ancient
and
Modern
Histories
.
1.
The
Ambition
of
the
Democratical
Commonwealth
of
Rome
had
no
bounds
,
although
the
beginning
of
it
was
vile
and
small
;
it
was
vile
because
the
first
erectors
of
it
were
for
the
greater
part
Out-laws
,
Fugitives
,
and
Vagabonds
;
and
it
was
small
because
their
number
did
not
exceed
three
thousand
before
the
Sabines
joyned
with
them
;
the
first
object
of
their
Ambition
was
the
City
of
Alba
,
Carthage
,
Spain
,
France
,
England
,
Greece
,
Macedonia
,
and
Armenia
:
And
when
they
had
in
their
possession
the
greatest
part
of
Europe
,
Servia
,
Dalmatia
,
and
a
great
part
of
Hungaria
;
then
Egypt
,
Syria
,
and
Armenia
,
with
the
Iland
of
Cyprus
,
Rhodes
,
and
all
the
Islands
of
the
Archipelago
;
then
they
extended
the
same
into
Persia
,
but
were
enforced
to
give
it
over
because
of
their
Civil
Divisions
:
The
Janisaries
and
the
Spahis
holding
at
this
present
the
helm
of
the
ship
of
that
great
Monarchy
;
for
they
have
of
late
years
placed
and
displaced
to
,
and
from
the
Throne
,
such
as
pleased
and
displeased
them
;
yet
is
not
their
ambition
limited
;
for
Candia
is
now
the
object
of
it
.
3.
The
ambition
of
the
House
of
Austria
was
never
yet
limited
:
1.
In
the
days
of
Ferdinando
and
Isabella
,
they
conquered
the
Kingdom
of
Grenado
,
Holland
,
England
,
France
,
Scotland
and
Ireland
,
by
the
means
of
the
Machiavellian
Principles
spread
abroad
by
the
Jesuitical
Locusts
,
that
he
hath
scattered
among
these
Nations
like
so
many
swarms
of
Bees
.
But
I
hope
,
God
will
turn
his
Counsels
into
foolishness
,
The
Second
Propriety
of
Ambition
,
is
,
That
it
hateth
Parity
,
and
all
Competitors
and
Equals
.
Numerous
Instances
might
be
produced
for
proof
of
it
:
but
half
a
dozen
shall
serve
:
1.
Romulus
and
Remus
,
brethren
,
having
been
chosen
kings
or
Governors
of
the
Fugitives
that
were
the
first
Erectors
of
the
Roman
Commonwealth
,
did
not
raign
two
years
together
,
Lucius
Tarquinius
impatient
of
the
long
life
&
raign
of
Servius
Tullius
his
Father-in-Law
,
possessed
with
an
ambitious
desire
to
raign
in
his
stead
,
by
the
wicked
instigations
of
his
wife
Tullia
,
Crassus
,
Pompeius
,
and
Caesar
having
divided
the
power
of
the
Roman
Common-wealth
between
them
,
Crassus
being
gone
with
a
great
Army
into
Asia
to
subdue
the
Parthians
,
and
Caesar
with
another
Army
into
France
,
and
Pompeius
with
another
Army
left
at
Rome
to
preserve
Italy
;
all
three
of
them
being
excessively
ambitious
,
and
specially
the
two
last
,
could
not
be
contented
with
their
condition
,
but
under-hand
aspired
to
be
absolute
Monarchs
,
which
Caesar
after
the
death
of
Crassus
easily
obtained
.
4.
After
the
death
of
Caesar
,
Lepidus
,
Marcus
Antonius
,
and
Augustus
Caesar
did
divide
the
power
of
the
Roman
Empire
between
them
;
but
before
seven
years
came
about
,
Augustus
Caesar
the
most
ambitious
of
them
became
the
absolute
Monarch
of
the
World
,
by
these
means
;
first
Antonius
and
Augustus
joyned
together
to
deprive
Lepidus
of
his
part
;
then
Antonius
and
Augustus
came
to
a
second
division
;
but
ambition
being
more
predominant
in
Augustus
then
in
Antonius
,
who
was
addicted
to
volupty
,
he
soon
deprived
him
of
his
part
,
and
became
the
only
Monarch
upon
earth
.
5.
Spaniards
;
Ferdinando's
pride
and
ambition
disdaining
to
have
a
Competitor
or
Equal
in
that
Kingdom
,
deprived
the
French
of
all
he
held
in
the
same
.
The
third
Propriety
of
ambition
,
is
,
That
it
is
never
free
from
jealousie
;
I
mean
that
which
is
called
the
jealousie
of
State
;
And
for
proof
of
it
,
these
following
instances
shall
suffice
.
1.
The
Emperour
Tiberius
out
of
an
ill-grounded
jealousie
that
Germanicus
his
own
Nephew
,
who
was
extreamly
beloved
of
the
Senators
,
Souldiers
,
and
common
People
for
his
vertue
,
valour
,
and
noble
parts
,
should
aspire
to
the
Empire
before
his
death
;
Lucius
Piso
Governour
of
Syria
to
poyson
him
at
a
Banquet
,
and
then
forsook
the
said
Piso
,
being
accused
and
convinced
of
the
Fact
,
and
suffered
him
to
be
sentenced
and
executed
,
although
he
had
a
warrant
under
his
own
hand
,
commanding
him
to
rid
him
out
of
the
way
;
the
which
Warrant
he
durst
not
produce
out
of
fear
the
Tyrant
would
deprive
his
children
of
his
incredible
Riches
and
yearly
Revenews
.
2.
Nero
out
of
the
same
ambitious
jealousie
,
caused
young
Germanicus
the
true
Heir
of
the
Empire
to
be
poysoned
as
he
sate
at
his
own
Table
.
3.
Domitianus
out
of
the
like
jealousie
,
Augustus
Caesar
said
ingeniously
,
that
it
was
better
to
be
Herods
Swine
then
his
Son
.
Seventhly
,
The
Effects
of
Ambition
are
worse
then
the
Proprieties
of
it
;
for
Paracidies
,
Murthers
,
Rebellions
,
Mutations
of
States
,
Annihilations
of
Laws
,
intestine
and
forraign
Wars
,
with
all
the
desolations
and
mischiefs
that
follow
them
at
the
heels
,
are
the
fruits
of
mens
ambition
;
and
of
these
I
will
speak
in
order
,
and
by
instances
confirm
the
same
.
For
the
first
,
Andronicus
the
younger
,
For
the
Second
,
For
the
Third
,
Absolom
out
of
Ambition
to
raign
,
rebelled
against
his
Father
King
David
,
For
the
Fourth
,
The
ambition
of
Nebuchadnezzar
was
the
secondary
cause
of
the
destruction
of
the
Assyrian
Monarchy
:
And
the
ambition
of
Cyrus
was
the
cause
of
the
overthrow
of
the
Babylonian
Monarchy
:
And
the
ambition
of
Alexander
was
the
cause
of
the
annihilation
of
the
Persian
Monarchy
:
And
the
ambition
of
the
Roman
Commanders
was
the
cause
of
the
utter
subversion
of
the
Greek
Monarchy
:
Walter
Rawleighs
History
of
the
World
.
And
the
ambition
of
Caesar
was
the
cause
of
the
mutation
of
the
Democratical
Government
of
Rome
into
a
Monarchical
:
And
the
ambition
of
the
Rulers
of
the
Gauls
,
Goths
,
Visgots
,
Vandals
,
and
Lombards
,
of
the
utter
ruine
of
the
Roman
Monarchy
;
for
they
rent
the
same
in
pieces
as
a
Kite
rends
a
young
chiken
.
I
say
,
the
secondary
Cause
,
for
the
secret
will
and
Decree
of
God
is
the
first
and
efficient
cause
of
all
the
mutations
of
States
or
Monarchies
:
And
that
is
the
reason
why
Saint
Paul
giveth
this
charge
,
Let
every
soul
be
subject
to
the
higher
powers
,
for
there
is
no
power
but
of
God
;
the
powers
that
be
,
are
ordained
of
God
.
For
the
Fifth
,
From
the
mutations
of
one
kinde
of
Government
to
another
Government
,
viz.
From
new
Lords
,
new
Laws
;
and
this
might
be
proved
by
divers
instances
out
of
the
antient
and
modern
Histories
;
but
these
two
alledged
will
serve
for
brevity
sake
.
For
the
Sixth
,
Ambition
breeds
divisions
,
and
divisions
beget
intestine
and
forraign
Wars
,
and
from
these
Wars
proceed
the
mutations
of
States
and
Monarchies
,
and
from
these
mutations
the
Annihilation
of
antient
Laws
.
Now
the
inseparable
companions
of
forraign
and
intestine
Wars
,
are
,
Atheism
,
Schisms
in
the
Church
,
and
a
Laodicean
luke-warmness
in
Religion
,
and
great
effusions
of
blood
,
injustices
,
oppressions
,
and
desolations
;
And
all
these
mischiefs
proceed
from
the
exorbitant
and
irregular
ambition
of
men
;
and
therefore
I
conclude
,
that
the
passion
of
ambition
is
nothing
but
vanity
and
vexation
of
spirit
,
and
more
destructive
to
mankinde
then
any
other
passion
.
But
before
I
speak
of
the
means
which
are
to
be
used
to
restrain
the
fury
of
this
violent
passion
,
give
me
leave
to
examine
the
justice
,
or
injustice
of
the
Wars
which
have
been
meerly
undertaken
out
of
an
ambitious
desire
of
vain-glory
.
It
is
certain
,
that
if
the
actions
of
the
most
ambitious
Princes
and
Common-wealths
that
have
from
the
creation
to
this
day
bin
upon
the
Earth
,
were
examined
without
prejudice
or
partiality
,
that
they
would
be
found
more
injurious
then
just
:
If
men
set
aside
the
secret
will
&
Decree
of
God
,
who
had
ordained
from
the
beginning
that
these
four
great
Monarchies
here
spoken
of
,
should
be
so
successful
in
their
encrease
;
they
would
wonder
how
injustice
and
oppressions
could
have
such
prosperous
events
.
I
will
only
speak
of
the
Actions
of
the
Romans
and
Greeks
.
1.
Because
they
have
been
more
clearly
demonstrated
to
us
by
their
Authors
,
then
the
actions
of
the
other
two
.
2.
Because
the
Actions
of
the
Assyrians
and
Babylonians
were
guided
by
a
special
providence
of
God
,
for
the
punishment
of
the
sins
of
his
own
People
the
Jews
.
As
for
the
Actions
of
the
Romans
,
men
may
clearly
see
,
that
from
their
very
beginning
until
the
days
of
Caesar
,
they
have
for
the
greater
part
been
unjust
,
oppressive
and
injurious
,
although
they
with
much
cunning
and
art
did
palliate
them
under
the
cloak
of
Justice
,
and
the
right
of
the
Laws
of
Nations
.
And
as
for
the
Civil
War
undertaken
by
Caesar
against
his
native
Countrey
,
it
was
voyd
of
all
humanity
and
Justice
;
and
Ambition
only
gave
him
the
audacity
to
resolve
to
enslave
under
his
yoak
those
to
whom
he
had
been
a
servant
for
seven
years
together
;
Nay
,
with
that
very
Army
that
they
had
given
him
and
entrusted
into
his
hands
,
and
constantly
paid
wages
to
for
the
enlarging
of
their
limits
.
And
as
for
the
invasion
of
Asia
by
Alexander
,
It
was
in
the
Opinion
of
the
best
Polititians
,
a
rash
and
inconsiderate
enterprize
,
proceeding
rather
from
Temerity
,
then
from
prudence
or
true
valor
to
undertake
such
a
Conquest
with
an
Army
of
forty
thousand
Foot
and
ten
thousand
Horse
,
when
Darius
had
to
oppose
him
twenty
times
as
many
more
;
yet
because
it
was
decreed
in
the
secret
Councel
of
God
,
that
he
should
be
the
Head
of
the
third
Mornarchy
,
the
end
of
this
rash
and
unjust
enterprize
proved
prosperous
,
and
not
for
the
justice
of
his
cause
;
for
Darius
had
never
attempted
to
invade
any
of
his
Dominions
,
or
done
him
any
injury
;
all
the
pretext
he
had
,
was
,
that
the
former
Persian
Kings
had
invaded
Greece
;
and
to
prevent
future
invasions
,
it
was
a
wise
policy
to
assail
and
give
him
work
at
home
:
A
poor
excuse
or
colour
of
justice
for
him
to
deprive
Darius
of
his
Life
,
Empire
,
and
incredible
Treasures
;
which
did
well
deserve
this
Answer
that
a
Pyrate
made
unto
him
,
Out
of
need
(
said
the
Pyrate
;
)
for
my
Father
left
me
nothing
but
this
small
Brigantine
to
maintain
my self
,
my
wife
and
children
;
but
thy
Father
left
thee
a
large
Kingdom
,
and
incredible
Treasures
,
and
yet
thou
usest
this
trade
by
the
great
,
by
depriving
Princes
of
their
Kingdoms
and
Treasures
,
whereas
I
use
it
only
by
retail
,
in
taking
some
sorry
Merchants
goods
;
consider
then
which
of
us
two
is
the
greatest
Pyrate
,
and
which
of
us
deserves
the
greatest
punishment
.
Alexander
was
so
astonished
at
this
Answer
,
considering
that
he
said
nothing
but
the
very
truth
,
that
in
lieu
to
sentence
him
to
death
,
he
made
him
Captain
of
one
of
the
best
Ships
he
had
in
his
Navie
.
Therefore
forraign
and
intestine
Wars
are
not
to
be
undertaken
but
upon
just
grounds
;
otherwise
the
Authors
of
them
will
be
answerable
at
the
last
day
for
the
life
and
blood
of
those
who
have
been
slain
in
them
,
and
for
appropriating
to
themselves
such
Provinces
or
Kingdoms
to
which
they
have
neither
right
,
nor
any
just
tittle
.
Eighthly
,
The
means
which
are
to
be
used
to
allay
the
fury
of
this
passion
,
and
to
subdue
it
utterly
if
it
be
possibe
,
are
these
:
1.
Men
are
to
endevor
to
attain
to
a
true
habit
in
the
grace
and
vertue
of
humility
;
for
he
who
is
truly
humble
,
can
never
be
ambitious
;
because
Pride
and
Ambition
are
inseparable
companions
.
2.
This
grace
of
humility
will
beget
in
them
a
filial
fear
;
for
men
before
they
be
humbled
by
the
consideration
of
their
unworthiness
,
can
never
attain
to
this
filial
fear
,
the
fear
of
God
being
the
beginning
of
true
wisdom
;
And
to
fear
God
,
and
to
keep
his
Commandments
,
Solomon
,
the
whole
duty
of
a
man
:
And
those
whose
are
endowed
with
this
filial
fear
,
can
never
be
ambitious
;
because
they
know
it
to
be
offensive
to
God
and
to
men
:
as
the
criminal
effects
of
this
sinful
passion
here
before
discribed
do
witness
the
same
.
3.
Men
are
to
strive
to
attain
to
an
habit
of
true
contentedness
;
for
such
as
are
contented
,
cannot
be
ambitious
;
because
from
the
discontentedness
of
the
minde
,
proceed
the
ambitious
desires
of
men
.
Diogenes
had
more
content
with
his
Tub
,
to
shelter
him
from
the
injuries
of
the
Meteors
of
the
Ayr
,
and
with
his
wooden
dish
to
eat
and
drink
therein
,
then
Alexander
had
with
the
Conquest
of
half
the
World
,
and
the
fruition
of
all
the
Treasures
,
Pomps
,
and
lascivious
Volupties
of
Asia
.
4.
Men
are
to
consider
,
That
naked
they
came
into
the
World
,
and
naked
they
shall
go
out
of
it
.
And
that
the
reward
of
all
their
ambitious
undertakings
will
be
at
the
conclusion
,
if
they
had
conquered
the
whole
World
,
but
six
foot
of
ground
to
bury
them
in
.
5.
Ambitious
men
are
ever
to
have
in
their
minde
this
saying
of
our
blessed
Saviour
,
For
what
is
a
man
profited
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
6.
If
men
will
needs
be
ambitious
,
let
them
be
ambitious
to
excel
all
others
in
spiritual
Graces
,
and
to
make
their
Calling
and
Election
sure
;
That
they
may
at
their
departure
out
of
this
miserable
life
,
be
made
by
the
merits
of
Christ
Co-heirs
with
their
blessed
Saviour
of
the
Kingdom
of
Heaven
,
and
of
eternal
Glory
.
CHAP.
XX.
Of
the
vanity
of
the
passion
of
Envie
.
CImon
the
famous
general
of
the
Athenian
Commonwealth
,
hearing
a
friend
of
his
highly
commending
his
martial
Atchievments
,
Answered
,
That
he
feared
they
were
not
werthy
commendation
,
because
they
were
not
envied
.
Solon
,
Themistocles
,
Alcibìades
,
and
Aristides
were
in
their
time
(
for
through
envie
of
their
vertue
,
they
banished
them
all
for
ten
years
,
)
viz.
because
of
his
extraordinary
liberality
shewed
to
the
common
people
;
for
he
having
great
and
spacious
Demains
about
the
City
of
Athens
,
relieved
the
poorer
sort
with
corn
when
it
was
dear
,
and
every
year
at
Lammas
laid
open
the
Gates
of
his
Closing
to
relieve
their
Cattel
:
And
this
liberality
of
his
did
quench
the
fire
of
Envie
,
stopped
the
mouths
of
envions
men
,
as
conceiving
his
own
prodigality
would
bring
him
lower
,
and
make
him
poorer
then
their
own
envie
could
wish
or
desire
.
Aristides
was
one
of
the
most
just
and
upright
Magistrates
that
ever
was
in
Athens
,
and
for
his
Justice
,
Prudence
,
Temperance
,
and
other
rare
Vertues
was
called
Aristides
the
just
,
and
by
consequence
more
envyed
by
the
common
people
then
any
other
.
Therefore
his
name
being
written
in
the
List
of
such
as
the
people
did
desire
to
banish
that
yeer
,
the
day
appointed
for
the
collecting
of
the
peoples
Votes
being
come
,
-
1.
On
the
definition
of
Envie
.
-
2.
On
the
nature
,
causes
,
and
proprieties
of
it
.
-
3.
On
the
evil
Effects
of
Envie
.
-
4.
On
the
means
or
remedies
for
the
curbing
of
it
.
First
,
Envie
is
a
mixt
Passion
,
composed
of
cupidity
,
wrath
,
and
hatred
;
cupidity
makes
it
vile
and
base
;
wrath
,
fiery
and
furious
;
and
hatred
makes
it
loathsome
and
odious
.
And
by
the
mixture
of
these
three
pernitious
ingredients
,
it
becomes
one
of
the
worst
passions
incident
to
men
;
for
where
it
raigneth
,
it
produceth
nothing
but
anguish
,
grief
,
and
sorrow
of
heart
,
and
no
profit
,
joy
,
or
pleasure
at
all
.
Envie
,
saith
the
Bishop
of
Marseilles
,
is
a
sordid
passion
,
2.
The
Nature
,
Causes
and
Proprieties
of
this
passion
of
Envie
may
be
these
:
First
,
-
1.
Pride
.
-
2.
Self-love
.
-
3.
Malice
.
First
,
Pride-begetteth
Envie
;
for
all
such
as
are
proud
,
repine
and
grieve
to
see
others
to
excel
them
in
honours
,
Secondly
,
Self-love
is
the
cause
of
Envie
;
for
such
as
are
possessed
with
self-love
,
cannot
endure
that
others
should
be
accounted
more
valiant
,
nor
more
learned
,
vertuous
,
or
righteous
then
they
.
Thirdly
,
Malice
breeds
Envie
;
for
malitious
men
cannot
see
without
grief
and
sorrow
their
Neighbours
prosperity
;
and
all
these
shall
be
proved
by
instances
,
when
I
shall
speak
of
the
malitious
effects
of
this
passion
of
Envie
.
The
first
proprietie
of
Envie
is
,
The
second
Propriety
of
Envy
is
,
That
men
of
different
Callings
seldom
envie
one
another
:
But
Princes
envie
Princes
,
Commanders
envie
Commanders
,
Learned
men
envie
the
Leaned
,
Merchants
envie
Marchants
,
and
Artificers
envie
Artificers
of
their
own
calling
;
for
a
Smith
will
not
Envie
a
Carpenter
,
nor
a
Carpenter
a
Smith
.
Marius
did
envy
Sylla
,
Pompeius
Caesar
;
Francis
the
First
King
of
France
did
envie
the
Emperour
Charls
the
Fifth
;
The
third
Proprietie
of
Envie
,
is
,
That
it
enticeth
men
to
cruelty
,
for
if
Might
and
Power
happen
to
be
in
the
hands
of
envious
men
,
to
satisfie
their
envie
,
they
will
commit
all
manner
of
injustice
and
Tyrannicall
cruelty
.
3.
The
effects
of
Envie
have
from
the
Creation
to
this
day
been
destructive
to
mankinde
.
And
the
Painter
that
did
first
represent
this
Passion
under
the
shape
of
a
woman
having
a
wrinkled
face
,
squint-eyes
,
a
crown
of
Snakes
on
her
head
,
The
first
effect
of
Envie
proceeding
from
Pride
,
was
the
cruel
murder
of
Abel
;
for
the
pride
of
Cains
heart
did
beget
in
him
this
envie
,
because
his
Sacrifice
was
rejected
of
the
Lord
,
and
Abels
Sacrifice
was
accepted
,
as
it
appears
by
these
words
,
And
the
Lord
had
respect
unto
Abel
,
and
to
his
Offering
:
But
to
Cain
and
to
his
Offering
he
had
no
respect
.
The
second
effect
of
Envie
proceeding
from
Pride
,
was
,
when
the
hearts
of
the
Pharisees
puffed
up
with
pride
,
did
out
of
a
malitious
envie
slander
our
blessed
Saviour
,
saying
unto
him
,
That
he
did
cast
out
Devils
by
the
power
of
Belzebub
the
Prince
of
the
Devils
,
because
they
could
not
endure
to
hear
their
own
Officers
say
,
Never
man
spake
like
this
man
.
The
first
effect
of
Envie
proceeding
from
self-love
was
this
;
Dionysius
Tyrant
of
Syracuse
caused
the
Poet
Philoxenus
to
be
sold
for
a
slave
,
Come
now
therefore
,
and
let
us
slay
him
,
and
cast
him
into
some
Pit
,
and
we
will
say
,
some
evil
beast
hath
devoured
him
,
and
we
shall
see
what
will
become
of
his
dreams
.
But
God
who
had
in
his
secret
Decree
otherwise
disposed
of
him
,
caused
Judah
to
perswade
them
he
should
be
sold
,
and
not
slain
.
The
second
effect
of
Envie
proceeding
from
Malice
was
the
malitious
Envie
of
Saul
against
David
.
And
for
no
other
cause
,
but
forasmuch
as
God
was
pleased
to
bless
him
in
all
his
designs
and
undertakings
:
And
this
Malice
and
Envie
was
so
inveterate
,
Fourthly
,
Tyranny
and
Cruelty
is
an
effect
of
Envie
;
for
the
Envie
of
Marius
against
Sylla
was
the
cause
of
a
bloody
Civil
War
:
And
the
envie
of
Pompeius
against
Caesar
was
the
cause
of
a
greater
;
and
the
Envie
of
Francis
the
First
against
Charls
the
Fifth
,
was
the
cause
of
the
death
of
a
Million
of
men
.
The
fifth
effect
of
Envie
is
,
That
it
begetteth
shame
and
ignominy
,
because
envious
men
cannot
excuse
nor
palliate
this
Passion
of
Envie
,
as
men
can
divers
other
passions
.
The
ambitious
man
will
excuse
his
ambition
,
and
will
say
it
is
an
evidence
of
his
generosity
of
spirit
,
to
aspire
to
honours
and
places
of
Authority
;
that
there
is
none
but
base-minded
men
who
do
affect
to
live
obscurely
.
The
covetous
man
will
varnish
over
his
avarice
,
and
cloke
the
same
by
this
passage
of
S.
Paul
,
But
if
any
provide
not
for
his
own
Family
,
he
hath
denyed
the
Faith
,
and
is
worse
then
an
Infidel
.
The
cholerick
man
will
disguise
his
wrath
,
and
perswade
men
it
proceeds
from
a
masculine
courage
,
and
that
there
is
none
but
cowards
that
will
suffer
injuries
and
affronts
.
The
voluptuous
man
will
disguise
his
Vices
,
and
say
this
,
that
joy
,
mirth
and
pleasure
are
natural
to
men
,
and
will
pervert
this
passage
of
Solomons
,
I
preceive
there
is
nothing
better
that
a
man
should
rejoyce
in
his
own
works
.
The
timerous
man
will
excuse
his
pusillanimity
,
and
say
,
that
Fear
is
the
mother
of
security
,
and
that
there
is
more
prudence
to
be
fearful
then
over-bold
.
The
curious
man
will
varnish
over
his
nice
curiosity
,
and
say
it
is
comely
and
gentile
to
be
apparrelled
a
la
mode
,
and
that
none
but
Clowns
will
go
after
the
old
fashion
.
In
a
word
,
men
have
excuses
to
turn
all
their
vitious
passions
into
Vertues
,
Envie
only
excepted
:
for
they
disclaim
it
and
will
not
own
it
,
because
it
is
shameful
and
ignominious
.
The
last
evil
effect
of
Envie
is
,
That
it
fils
the
minds
and
hearts
of
men
with
anguish
,
grief
and
sorrow
;
for
repining
and
discontent
do
follow
envious
men
,
as
the
Spaniel
followeth
his
Master
,
and
the
shadow
the
body
.
Wrath
is
cruel
,
and
anger
is
outragious
,
but
who
is
able
to
stand
before
Envie
?
To
conclude
,
Envie
is
not
only
vanity
,
but
a
great
torment
and
vexation
of
Spirit
.
4.
The
chief
means
or
remedies
against
this
passion
of
Envie
,
are
,
prayer
,
Whereby
they
may
be
able
to
quench
all
the
fiery
darts
of
the
Wicked
.
Secondly
,
contentedness
is
an
approved
remedy
against
Envie
;
for
if
men
were
contented
with
the
condition
that
God
hath
been
pleased
to
set
them
in
,
they
would
never
Envie
the
prosperity
of
their
Neighbous
;
for
this
discontent
that
is
so
familiar
to
men
,
proceeds
from
their
cupidity
or
covetousness
,
which
is
one
of
the
ingredients
of
the
composure
of
this
passion
of
Envie
,
and
this
cupidity
is
insatiable
,
except
men
can
obtain
from
God
by
fervent
prayers
this
excellent
grace
of
contentedness
;
for
as
S
Paul
saith
,
Godliness
with
contentment
is
great
gain
.
Let
your
conversation
,
be
without
covetousness
,
and
be
content
with
such
things
as
ye
have
;
for
he
hath
said
,
I
will
never
leave
thee
nor
forsake
thee
.
Thirdly
,
Charity
is
a
soveraign
remedy
against
Envie
;
for
if
men
were
in
charity
with
all
men
,
they
would
never
envie
at
the
prosperity
of
their
Neighbours
;
and
the
only
antidote
against
Wrath
,
which
is
another
of
the
ingredients
of
the
composure
of
this
passion
of
Envie
,
is
Charity
;
because
men
that
be
endowed
with
the
Grace
of
Charity
,
bear
patiently
all
manner
of
injuries
,
For
Charity
,
saith
S.
Paul
,
suffereth
long
,
and
is
kinde
.
Fourthly
,
self-denial
is
an
excellent
remedy
against
Envie
;
for
men
that
deny
themselves
drive
all
manner
of
hatred
and
Envie
from
their
hearts
.
And
hatred
is
the
third
ingredient
of
the
composure
of
this
passion
of
Envie
;
and
our
blessed
Saviour
doth
tell
us
,
that
if
we
will
imitate
and
come
after
him
,
we
must
deny
our selves
and
take
up
his
cross
and
follow
him
.
To
conclude
,
If
men
would
be
fervent
in
prayers
to
obtain
these
foresaid
Graces
,
they
would
abhor
and
detest
Envie
more
then
they
do
the
Pestilence
and
the
contagious
disease
of
the
Plague
;
for
a
grain
of
Envie
is
able
to
stain
and
blemish
all
the
spiritual
Graces
of
a
Christian
.
FINIS
.