Christian moderation In two books. By Jos: Exon.
Hall, Joseph, 1574-1656.
1640
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Christian moderation In two books. By Jos: Exon.
Hall, Joseph, 1574-1656.
[14], 191, [1], 175, [1] p.
Printed by Miles Flesher [and R. Oulton?], and are to be sold by Nathaniel Butter,
London :
MDCXL. [1640]
"Oulton app[arently]. pr[inted]. bk. 2"--STC.
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eng
Moderation -- Religious aspects -- Christianity -- Early works to 1800.
Conduct of life -- Early works to 1900.
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CHRISTIAN
MODERATION
.
In
two
Books
.
By
JOS
:
EXON
.
LONDON
,
Printed
by
MILES
FLESHER
,
and
are
to
be
sold
by
NATHANIEL
BUTTER
.
MDCXL
.
TO
ALL
CHRISTIAN
PEOPLE
WHERESOEVER
:
But
especially
to
those
of
this
WESTERNE
DIOCESE
:
AND
THEREIN
To
the
Honorable
NOBILITY
,
the
Reverend
and
Learned
CLERGY
,
the
Worshipfull
GENTRY
,
the
honest
and
Faithfull
COMMONALTY
OF
The
Counties
of
Devon
and
Cornwall
.
J.
Exon
Wisheth
the
continuance
,
and
increase
of
(
that
whereof
hee
treates
)
All
CHRISTIAN
MODERATION
Both
in
Opinion
,
and
Practice
.
THE
CONTENTS
.
THE
FIRST
BOOK
.
Moderation
in
Practice
.
§
.
1.
OF
the
use
and
necessity
of
Moderation
in
generall
.
§
.
2.
Practicall
Moderation
in
matter
of
pleasure
.
Wherein
first
of
the
pleasures
of
the
palate
.
1.
Of
the
excesse
of
them
.
2.
Of
the
other
extremity
of
defect
.
§
.
3.
Of
some
extremities
in
other
usages
of
the
body
.
§
.
4.
Of
the
extreames
in
the
cases
of
lust
.
§
.
5.
The
liberty
that
God
hath
given
us
in
the
use
of
his
creatures
,
both
for
necessity
and
lawfull
delight
.
§
.
6.
The
just
bounds
of
Moderation
in
the
liberall
use
of
Gods
creatures
.
And
therein
our
limitation
,
in
our
respects
to
God.
§
.
7.
The
limitation
of
our
liberty
in
respect
of
the
pleasures
themselves
:
first
for
the
kind
,
then
for
the
quantity
,
and
quality
of
them
.
§
.
8.
The
moderation
of
the
pleasure
of
conjugall
society
.
§
.
9.
The
limitation
of
all
our
pleasures
in
the
manner
of
using
them
.
§
.
10.
Motives
to
Moderation
in
the
use
of
all
our
pleasures
.
§
.
11.
Of
the
Moderation
of
our
desires
in
matter
of
wealth
,
and
honor
,
&c.
Motives
to
that
moderation
.
§
.
12.
Of
the
moderation
of
our
Passions
:
and
therein
first
of
our
sorrow
.
The
cautions
requisite
thereto
.
Of
the
kinds
of
sorrow
:
and
first
of
worldly
sorrow
.
The
temperaments
thereof
.
§
.
13.
Of
spirituall
sorrow
;
and
the
moderation
thereof
.
§
.
14.
Of
the
moderation
of
the
passion
of
Feare
.
The
dangerous
effects
of
that
passion
.
Particularly
of
the
feare
of
death
.
Strong
motives
for
the
remedy
of
it
.
§
.
15.
Of
the
moderation
of
the
passion
of
Anger
;
The
ill
effects
of
it
.
The
distinction
of
Zealous
and
vicious
anger
.
Arguments
for
the
mitigation
of
our
anger
.
The
second
Book
.
Moderation
in
matter
of
Iudgement
.
§
.
1.
OF
the
danger
of
immoderation
in
matter
of
judgment
,
and
of
the
remedy
in
generall
.
§
.
2.
Lukewarmnesse
to
be
avoided
in
Religion
.
§
.
3.
Zeale
required
in
the
matters
of
God
,
but
to
be
tempered
with
discretion
and
charity
.
§
.
4.
Rules
for
Moderation
in
Iudgement
.
The
first
Rule
:
To
distinguish
of
persons
.
§
.
5.
Second
Rule
:
To
distinguish
of
truths
and
errors
.
§
.
6.
Third
Rule
:
The
avoidance
of
curiosity
in
the
disquisition
of
truths
.
Therein
of
the
simplicity
of
former
times
,
and
the
over-lashing
of
ours
.
§
.
7.
Fourth
Rule
:
To
rest
in
those
Fundamentall
Truths
which
are
revealed
clearly
in
the
Scriptures
.
§
.
8.
Fifth
Rule
:
To
be
remisse
and
facile
in
un-importing
verities
.
First
in
our
opinion
.
§
.
9.
And
then
also
in
our
censure
of
the
otherwise
minded
.
§
.
10.
Sixth
Rule
:
Not
to
relie
upon
the
trust
of
an
Opposite
in
relating
the
state
of
an
opinion
,
or
person
.
Examples
of
the
injurious
practices
this
way
.
§
.
11.
Seventh
Rule
:
Not
to
judge
of
an
adversaries
opinion
by
the
Inferences
pretended
to
follow
upon
it
;
which
are
commonly
very
hainously
aggravated
.
The
ingenuous
proceedings
of
the
Ancient
Churches
herein
.
§
.
12.
Eighth
Rule
:
To
keepe
opinions
within
their
owne
bounds
;
not
imputing
private
mens
conceits
to
whole
Churches
.
§
.
13.
Ninth
Rule
:
We
may
not
draw
the
actions
or
manners
of
men
to
the
prejudice
of
their
cause
.
§
.
14.
Tenth
Rule
:
That
we
must
draw
as
neare
as
we
safely
may
to
Christian
adversaries
in
lesser
differences
.
The
cautions
of
complying
with
them
.
§
.
15.
Eleventh
Rule
:
To
refraine
from
all
railing
termes
,
and
spightfull
provocations
of
each
other
in
differences
of
Religion
.
§
.
16.
Twelfth
Rule
:
That
however
our
judgements
differ
in
lesser
verities
,
wee
should
compose
our
affections
towards
unity
and
peace
.
FINIS
.
REcensui
dissertationem
hanc
de
Moderatione
Christiana
,
duabus
partibus
absolutam
,
quarum
altera
de
Moribus
agit
,
altera
de
Doctrina
;
utraque
&
bonis
moribus
,
&
doctrinae
Ecclesiae
Anglicanae
consentanea
.
Octob.
4.
1639.
Imprimatur
.
Jo
:
ALSOP
.
CHRISTIAN
MODERATION
.
THE
FIRST
BOOK
.
Of
Moderation
in
matter
of
Practice
.
§.
1.
Of
the
use
and
necessity
of
Moderation
,
in
generall
.
I
Cannot
but
second
,
&
commend
that
great
Clerk
of
Paris
,
who
(
as
our
witty
countryman
Bromiard
reports
)
when
King
Lewes
of
France
required
him
to
write
down
the
best
word
that
ever
he
had
learnt
,
call'd
for
a
faire
skin
of
parchment
,
and
in
the
midst
of
it
,
wrote
this
one
word
,
MEASURE
,
and
sent
it
sealed
up
to
the
King
:
The
King
opening
the
sheet
,
and
finding
no
other
inscription
,
thought
himself
mocked
by
his
Philosopher
,
and
calling
for
him
,
expostulated
the
matter
;
but
when
it
was
shewed
him
that
all
vertues
,
and
all
religious
and
worthy
actions
were
regulated
by
this
one
word
,
and
that
without
this
,
vertue
it self
turned
vicious
,
he
rested
well
satisfied
:
And
so
he
well
might
;
for
it
was
a
word
well
worthy
of
one
of
the
seven
Sages
of
Greece
;
from
whom
indeed
it
was
borrowed
,
and
onely
put
into
a
new
coat
.
For
,
whiles
he
said
of
old
(
for
his
Motto
)
Nothing
too
much
,
hee
meant
no
other
but
to
comprehend
both
extreames
under
the
mention
of
one
:
neither
in
his
sense
is
it
any
paradox
to
say
,
that
too
little
is
too
much
;
for
as
too
much
bounty
is
prodigality
,
so
too
much
sparing
is
niggardlinesse
:
so
as
in
every
defect
there
is
an
excesse
;
and
both
,
are
a
transgression
of
Measure
.
Neither
could
ought
be
spoken
,
of
more
use
or
excellency
;
For
,
what
goodnesse
can
there
be
in
the
world
without
Moderation
,
whether
in
the
use
of
Gods
creatures
,
or
in
our
own
disposition
and
carriage
?
Without
this
,
Justice
is
no
other
then
cruell
rigour
;
mercy
,
unjust
remisnesse
;
pleasure
,
bruitish
sensuality
;
love
,
frenzy
;
anger
,
fury
;
sorrow
,
desperate
mopishnesse
;
joy
,
distempered
wildnesse
;
knowledge
,
saucy
curiosity
;
piety
,
superstition
;
care
,
wracking
distraction
;
courage
,
mad
rashnesse
;
Shortly
,
there
can
be
nothing
under
heaven
,
without
it
,
but
meere
vice
and
confusion
:
Like
as
in
nature
,
if
the
elements
should
forget
the
temper
of
their
due
mixture
,
and
incroach
upon
each
other
by
excesse
,
what
could
follow
but
universall
ruine
?
or
what
is
it
that
shall
put
an
end
to
this
great
frame
of
the
world
,
but
the
predominancy
of
that
last
devouring
fire
?
It
is
therefore
Moderation
,
by
which
this
inferiour
world
stands
:
since
that
wise
and
great
God
,
who
hath
ordained
the
continuance
of
it
,
hath
decreed
so
to
contemper
all
the
parts
thereof
,
that
none
of
them
should
exceed
the
bounds
of
their
owne
proportion
,
and
degree
,
to
the
prejudice
of
the
other
.
Yea
,
what
is
the
heaven
it selfe
,
but
(
as
Gerson
compares
it
well
)
as
a
great
clock
regularly
moving
in
an
equall
sway
of
all
the
Orbes
,
without
difference
of
poyse
,
without
variation
of
minutes
,
in
a
constant
state
of
eviternall
eavennesse
,
both
of
beeing
and
motion
:
Neither
is
it
any
other
,
by
which
this
little
world
of
ours
,
(
whether
of
body
or
minde
)
is
upheld
in
any
safe
,
or
tolerable
estate
;
when
humours
passe
their
stint
,
the
body
sickens
;
when
passions
,
the
minde
.
There
is
nothing
therefore
in
the
world
more
wholsome
,
or
more
necessary
for
us
to
learne
,
then
this
gracious
lesson
of
moderation
:
without
which
,
in
very
truth
a
man
is
so
far
from
being
a
Christian
,
that
he
is
not
himselfe
.
This
is
the
center
,
wherein
all
both
divine
,
and
morall
philosophy
meet
;
the
rule
of
life
,
the
governesse
of
manners
,
the
silken
string
that
runs
through
the
pearl-chain
of
all
vertues
,
the
very
Ecliptick
line
,
under
which
reason
and
religion
moves
without
any
deviation
:
and
therefore
most
worthy
of
our
best
thoughts
,
of
our
most
carefull
observance
.
§.
II.
Practicall
moderation
in
matter
of
the
palate
:
And
therein
,
first
of
the
excesse
:
and
then
,
of
the
other
extremity
in
defect
.
WHat
then
is
there
incident
into
the
whole
course
of
humane
life
,
but
matter
of
practice
,
or
matter
of
speculation
and
judgement
?
and
both
these
are
swayed
and
ordered
by
Moderation
.
Practicall
Moderation
shall
lead
the
way
,
as
that
which
is
most
worthy
;
and
whereto
the
speculative
is
for
the
most
part
,
reduced
;
and
whereby
it
is
mainly
governed
.
This
,
howsoever
it
reacheth
to
the
managing
of
all
the
inward
dispositions
of
the
soule
,
and
all
the
outward
carriages
of
life
,
and
may
therefore
admit
of
so
many
severalties
of
discourse
,
as
there
are
varieties
of
desires
,
inclinations
,
actions
,
passions
of
man
:
Yet
shall
,
for
the
tractation
of
it
,
be
confined
to
some
few
of
those
noted
heads
,
which
we
meet
with
in
every
turne
of
this
our
earthly
pilgrimage
.
The
chiefe
imployment
of
Moderation
is
in
the
matter
of
pleasure
,
which
like
an
unruly
and
headstrong
horse
is
ready
to
run
away
with
the
rider
,
if
the
strict
curb
of
just
moderation
doe
not
hold
it
in
;
the
indiscreet
check
whereof
,
also
,
may
prove
no
lesse
perilous
to
an
unskilfull
manager
:
Pleasures
,
whether
in
matter
of
diet
,
and
other
appurtenances
of
life
,
or
in
matter
of
lust
.
We
begin
with
the
first
;
wherein
the
ex●reams
of
both
kindes
are
palpable
,
and
worthy
both
of
our
full
consideration
,
and
carefull
accordance
.
How
prone
we
are
to
excesse
in
these
pleasures
of
the
palate
,
appeares
too
well
,
in
that
this
temptation
found
place
in
paradise
it selfe
:
the
first
motive
that
inclined
our
liquorous
Grandmother
Eve
,
was
,
that
shee
saw
the
tree
was
good
for
food
;
and
then
followes
,
that
it
was
pleasant
to
the
eyes
;
her
appetite
betraid
her
soul
:
and
after
,
when
in
that
first
world
men
began
to
be
multiplyed
,
that
Giantly
brood
of
men-eaters
(
if
we
may
beleeve
Berosus
)
procured
abortions
,
to
pamper
their
gluttony
with
tender
morsells
:
Afterwards
,
even
in
the
holy
Seed
,
we
finde
an
Isaac
apt
to
misplace
the
blessing
for
a
dish
of
Venison
,
and
his
son
Esau
selling
his
birth-right
for
a
messe
of
broth
.
We
finde
Israel
tempting
God
in
the
desart
,
and
longing
to
be
fed
with
flesh
,
and
cramming
it
in
till
it
came
out
of
their
nostrils
.
We
finde
too
many
under
the
Gospell
,
whose
belly
is
their
God
,
and
therein
,
their
bane
.
By
unsatiable
greedinesse
have
many
been
dead
,
saith
Ecclesiasticus
;
and
how
many
doe
we
see
daily
that
digge
their
graves
with
their
teeth
;
and
doe
therefore
perish
,
because
they
doe
not
put
their
knife
to
their
throat
?
And
as
for
immoderation
in
drinking
,
the
first
newes
that
we
heare
of
wine
,
is
in
Noahs
drunkennesse
,
he
was
the
true
Ianus
,
the
inventer
of
the
scruzing
of
the
Grape
to
his
cost
;
whom
if
the
Heathens
celebrated
,
we
justly
censure
,
as
beginning
this
glory
in
shame
:
The
next
was
in
Lots
incest
and
stupidity
;
and
ever
since
,
wine
is
a
mocker
,
as
wise
Solomon
well
styles
it
.
The
Heathen
have
made
a
God
of
it
,
and
give
it
the
title
of
Freedome
;
Abuse
hath
made
it
a
Divell
and
turned
that
liberty
into
licentiousnesse
;
whereupon
some
foolish
hereticks
have
absurdly
ascribed
it
to
that
hellish
originall
;
wine
,
saith
the
Apostle
,
wherein
is
excesse
;
How
many
have
our
eyes
beene
witnesses
of
,
whom
their
unruly
appetite
,
this
way
hath
turned
into
beasts
,
how
many
into
monsters
of
wickednesse
?
Certainly
,
a
drunkard
is
,
in
,
at
all
.
Neither
is
there
any
vice
under
heaven
,
from
which
he
can
secure
himselfe
:
It
is
memorable
that
our
Jewish
Doctors
tell
us
of
a
certaine
Gentile
King
,
who
lighting
upon
eleven
of
their
learned
,
and
holy
Rabbins
,
put
them
to
their
choyce
,
whether
they
would
eate
swines
flesh
,
or
drink
of
their
Ethnick
wine
,
or
lie
with
harlots
;
swines
flesh
they
hated
,
harlots
they
professed
to
abhorre
,
wine
they
yeeld
unto
;
but
,
by
that
time
they
had
awhile
plyed
that
bewitching
liquor
,
all
came
alike
to
them
,
both
the
flesh
of
swine
,
and
of
harlots
were
easily
admitted
.
Experience
yeelds
us
so
wofull
instances
of
the
lamentable
effects
of
drunkennesse
,
every
day
,
that
we
need
not
dwell
upon
particulars
.
The
other
extreame
,
is
more
rare
,
and
though
faulty
enough
,
yet
lesse
bruitish
:
How
many
have
all
ages
afforded
who
out
of
a
feare
of
complying
too
much
with
their
appetite
,
have
not
stuck
to
offer
hard
measure
to
nature
;
not
thinking
they
could
be
godly
enough
,
except
they
were
cruell
to
themselves
.
It
is
hard
to
beleeve
the
reports
of
the
rigorous
austerity
of
some
of
the
ancient
;
One
of
whom
,
Macarius
could
professe
to
Euagrius
that
in
twenty
yeares
he
had
not
taken
his
fill
of
bread
,
or
water
,
or
sleep
.
Another
,
Arsenius
would
not
give
himselfe
so
much
ease
as
to
sit
,
or
stand
in
taking
repast
,
but
was
still
wont
to
eate
walking
:
professing
that
he
would
not
gratifie
his
body
so
much
,
as
to
yeeld
it
so
much
ease
,
and
holding
the
time
,
but
lost
,
which
he
bestowed
in
feeding
.
And
for
the
quality
of
their
sustenance
;
what
shall
we
say
to
the
diet
of
some
votaries
?
Amongst
whom
Laurence
Bishop
of
Dublin
was
wont
to
eat
no
other
bread
,
then
that
which
was
mixed
with
lie
,
in
emulation
of
him
that
said
,
I
have
eaten
ashes
as
bread
.
Fryer
Valentine
went
beyond
him
,
who
for
ten
yeares
together
did
eate
nothing
but
only
bread
dipt
in
the
juice
of
wormwood
.
I
shall
not
need
to
presse
any
other
instance
of
this
kinde
,
then
that
which
St.
Ierome
gives
of
Paul
the
first
hermite
,
who
living
in
a
cave
,
within
the
desart
,
was
beholden
to
a
Palme-tree
both
for
his
diet
and
cloathes
;
whereto
he
addes
,
Quod
ne
cui
impossibile
,
&c.
which
that
it
may
not
seeme
impossible
to
any
man
,
I
take
the
Lord
Iesus
,
and
all
his
Angells
to
witnesse
,
that
I
have
seene
Monkes
,
whereof
one
shut
up
for
thirty
yeares
together
,
that
lived
only
with
Barly
bread
,
and
muddy
water
.
Thus
he
.
Had
not
these
men
placed
a
kinde
of
holinesse
in
crossing
their
palate
,
they
might
have
fared
otherwise
.
When
Francis
of
Assise
was
bidden
to
the
great
Cardinall
Hostiensis
to
dinner
,
he
poures
downe
upon
that
curious
Damask
cloth
(
spread
for
better
viands
)
before
them
,
all
those
scraps
of
almes
out
of
his
sleeve
,
which
his
good
Dames
of
the
City
had
given
him
;
and
could
say
,
that
if
the
Cardinalls
cheare
were
better
,
yet
his
was
holyer
.
Yet
even
these
parcells
might
bee
delicate
(
panis
desideriorum
)
in
comparison
of
Daniels
pulse
,
or
the
Baptists
locusts
,
or
the
Fuilletans
salads
.
That
which
Eusebius
casts
upon
St.
Iames
,
we
see
now
practised
by
the
Carthusians
,
and
Minimes
,
abstinence
from
flesh
:
some
antiquity
of
tradition
hath
dieted
St.
Peter
with
lupines
,
St.
Matthew
with
berries
,
and
herbs
;
howsoever
,
I
know
those
Saints
had
fared
better
;
the
one
feasted
his
Master
at
his
owne
house
;
the
other
fed
on
fish
and
hony-comb
at
his
Masters
last
table
,
and
saw
the
sheet
let
dovvne
with
all
varieties
of
dainties
;
and
heard
,
Arise
Peter
,
kill
and
eate
.
And
if
we
yeeld
so
much
to
Baronius
as
to
grant
that
St.
Paul
was
alvvaies
abstemious
,
(
though
it
follovves
not
,
as
Lorinus
well
,
because
for
thirty
dayes
he
complyed
with
Nazarites
in
the
Temple
)
it
is
more
then
we
ovve
him
;
since
it
is
not
like
he
that
prescribed
wine
to
Timothy
,
a
younger
man
,
would
forbear
it
himselfe
,
upon
the
like
or
greater
necessities
.
This
we
are
sure
of
,
that
this
chosen
vessell
was
carefull
to
beat
dovvne
his
body
;
and
that
many
of
those
ancient
Worthies
,
the
great
patternes
of
mortification
,
stinted
their
flesh
with
the
straitest
.
Good
Hilarion
in
stead
of
barly
,
could
threaten
to
feed
this
asse
of
his
with
chaffe
:
and
devout
Bernard
professes
how
much
wrong
hee
had
done
to
himselfe
,
by
this
well-meant
rigor
,
in
disabling
him
for
better
services
;
complaining
that
he
had
by
this
meanes
turned
a
vertue
into
vice
,
and
killed
a
subject
,
whiles
hee
meant
to
subdue
an
enemy
:
And
even
their
St.
Francis
himselfe
at
his
death
could
confesse
too
late
,
that
he
had
used
his
brother
Body
too
hardly
.
A
faint
imitation
of
which
severity
,
we
finde
in
those
,
who
now
adayes
turne
religious
abstinence
into
change
of
diet
;
and
therein
place
no
little
merit
.
For
my
part
,
I
cannot
yeeld
there
is
more
delicacy
in
flesh
then
in
other
dishes
;
I
remember
it
was
the
word
of
that
wise
States-man
of
Rome
,
that
it
was
never
well
with
them
,
since
a
fish
was
sold
for
more
then
an
Oxe
;
and
that
famous
glutton
could
say
of
old
;
That
is
the
best
flesh
,
which
is
no
flesh
;
and
all
experience
shewes
that
oyle
,
wine
,
shell-fishes
,
are
more
powerfull
to
stir
and
inflame
nature
then
other
duller
liquors
;
and
viands
of
flesh
,
which
are
of
more
grosse
,
and
heavy
nourishment
;
neither
was
it
for
nothing
that
the
Mythologists
fained
Venus
to
be
bred
of
the
Sea.
The
ingenuity
of
Lindanus
can
confesse
how
little
these
kindes
of
fasts
differ
from
the
most
exact
gluttonies
.
Let
the
fond
Ebionites
,
Encratites
,
Manichees
,
hate
the
very
nature
of
some
meates
;
I
am
sure
they
are
all
alike
to
their
maker
;
There
is
one
flesh
of
Fish
,
saith
the
holy
Apostle
:
That
which
goes
into
the
body
defiles
not
the
man
,
saith
our
Saviour
.
How
ever
therfore
these
differences
are
fit
for
civill
considerations
,
and
in
that
regard
are
in
all
due
obedience
to
be
strictly
observed
,
yet
in
spirituall
respects
they
come
not
within
any
view
,
as
those
which
the
Creator
of
Sea
and
Land
hath
left
both
in
themselves
,
and
to
him
equally
indifferent
.
§.
III.
Of
some
extremities
in
other
vsages
of
the
body
.
THe
like
austerity
hath
beene
affected
of
old
in
other
usages
of
the
body
,
whether
in
apparell
,
lodging
,
restraint
of
recreations
.
It
is
well
knowne
how
some
over-devout
amongst
the
seaven
kindes
of
Pharisees
,
garded
their
fringes
with
thornes
,
and
knockt
their
heads
against
the
walls
,
till
the
blood
issued
forth
.
And
even
amongst
the
Manichees
●n
St.
Austins
time
,
there
were
some
more
strict
then
their
fellowes
,
which
called
themselves
Mattarios
,
who
gloryed
to
lye
upon
hard
mattes
,
not
envying
Faustus
his
Featherbeds
.
It
was
a
great
competition
betwixt
two
pretended
Saints
,
St.
Francis
and
St.
Clare
,
whether
should
have
the
rougher
coate
:
Although
all
was
one
to
that
incurious
Saint
of
Assise
,
for
had
his
coat
beene
better
,
it
had
gone
to
the
next
begger
;
wherein
I
cannot
but
wonder
at
the
difference
of
humors
in
two
that
goe
for
their
Saints
:
It
is
spoken
to
the
praise
of
Anthony
the
Hermite
that
he
never
saw
himselfe
naked
;
whereas
to
the
wonder
of
the
others
mortification
,
it
is
said
,
that
other
forenamed
Saint
of
theirs
,
stript
himselfe
stark
naked
,
before
the
Bishop
of
Assise
,
and
in
that
forme
(
like
a
Mahumetan
Dervis
)
ran
through
the
streets
.
Yet
these
are
but
small
self-penances
in
comparison
of
some
others
:
Our
story
tells
us
that
the
Monke
Acepsemas
lay
threescore
yeares
close
hid
in
a
blinde
roome
,
where
he
never
spake
with
any
man
,
never
was
seene
of
any
man.
But
Didymus
went
yet
beyond
him
who
in
his
whole
life
of
ninety
yeares
never
conversed
with
any
.
Yet
these
might
passe
their
time
with
ease
,
in
comparison
of
an
Hilarion
,
who
put
himselfe
into
a
little-ease
;
so
penall
a
lodging
that
he
could
neither
stand
upright
for
the
height
,
nor
stretch
out
his
legges
for
the
length
:
or
a
Symeon
Stylites
,
that
chained
himselfe
to
an
hollow
pillar
of
the
like
in
capacity
.
Yet
all
this
taske
was
tolerable
,
in
respect
of
the
cruell
piety
of
those
men
,
that
stuck
not
to
tew
&
lancinate
their
bodies
;
like
that
Superianus
the
Scholar
of
Lacharis
,
of
whom
Suidas
speakes
,
that
would
scourge
himself
into
learning
;
such
were
the
famous
whip-stocks
in
the
time
of
Gregory
the
tenth
,
which
out
of
Italy
passing
into
Germany
,
astonished
the
beholders
with
their
bloody
shoulders
,
affecting
glory
and
merit
in
that
selfe-martyrdome
.
And
though
the
dangerous
opinions
which
attended
this
practice
in
the
first
authors
,
were
condemned
,
as
hereticall
,
yet
the
usage
itselfe
is
continued
in
Spain
,
and
some
other
parts
;
and
,
not
without
a
secret
kind
of
horrour
,
applauded
by
the
multitude
,
as
an
undoubted
argument
of
serious
and
deep
mortification
:
And
what
marvell
,
when
that
which
is
acted
in
the
streets
but
once
,
by
a
few
muffled
penitents
,
is
pretended
to
be
done
in
cells
and
closets
as
in
a
set
course
of
discipline
,
by
the
most
of
their
strict
votaries
:
But
all
these
,
and
what
ever
acts
of
penance
,
must
yeeld
to
that
of
Goderannus
,
(
a
souldier
of
Christ
,
as
our
Capgrave
styles
him
)
who
when
the
Host
,
given
by
his
St.
Hugh
to
a
leprous
man
in
the
height
of
that
loathsomness
,
was
rendred
again
,
with
the
interest
of
some
other
odious
ejections
,
did
that
,
which
in
favour
of
the
queasie
stomack
of
my
reader
,
I
must
conceale
:
Onely
this
,
that
their
Saint
which
beheld
it
,
could
say
,
that
S.
Laurence
his
Gridiron
was
far
more
tolerable
.
To
shut
up
all
,
S.
Martin
would
needs
die
in
sackcloth
and
ashes
.
Such
hard
usages
have
some
zealous
self-enemies
put
upon
their
bodies
;
no
doubt
in
a
mis-grounded
conceit
of
greater
holinesse
,
and
higher
acceptance
at
the
hands
of
God
;
from
whom
they
shall
once
heare
that
old
question
in
the
like
case
to
the
Jews
,
Who
required
this
of
you
?
As
if
God
took
pleasure
in
the
misery
of
his
best
creature
,
and
had
so
ordered
it
,
that
Grace
could
not
consist
with
prosperity
and
contentment
.
We
have
seene
then
both
those
extremities
wherewith
men
are
mis-carried
in
matter
of
the
palate
,
and
some
outward
usages
of
the
body
.
§.
IV.
Of
the
extreames
in
the
cases
of
lust
.
AS
for
the
delight
of
the
marriage-bed
which
some
salacious
spirits
have
thought
fit
in
an
eminence
or
propriety
to
call
pleasure
,
how
far
it
hath
bewitched
men
it
is
too
apparent
.
How
many
are
thus
drunk
with
their
own
wine
!
spending
their
bodies
to
satisfy
those
sensuall
desires
wherwith
they
are
impotently
transported
;
like
that
bird
of
whom
Suidas
speaks
,
which
dies
in
the
very
act
of
his
feathering
.
Certainly
,
there
is
no
such
Tyran
in
the
world
as
lust
,
which
,
where
it
prevailes
enslaveth
the
soule
,
and
sendeth
his
best
subjects
,
not
to
the
mill
with
Sampson
,
or
to
the
distaffe
with
Hercules
,
but
to
the
chambers
of
death
,
to
the
dungeon
of
hell
.
The
witty
Athenians
could
enact
a
Law
for
Bigamie
;
and
Socrates
himself
,
who
was
by
the
Oracle
named
for
the
wisest
man
of
his
time
,
and
the
greatest
master
of
his
passions
,
could
be
content
to
practice
that
,
wherein
he
was
well
punished
;
And
how
their
famous
Philosophers
were
affected
,
I
had
rather
S.
Ierome
should
speak
then
I
:
And
the
Turks
at
this
day
,
whom
their
Alcoran
restraines
from
wine
,
yet
are
by
their
law
let
loose
to
this
full
scope
of
sensuality
.
What
speak
I
of
these
,
when
the
very
Patriarks
,
and
Princes
of
Gods
peculiar
people
were
palpably
exorbitant
in
this
kinde
;
The
man
after
Gods
own
heart
(
in
respect
of
the
sincerity
of
his
soule
)
divided
himself
betwixt
sixe
partners
of
his
bed
;
the
mistaking
of
which
permission
hath
drawne
the
modern
Jews
into
a
false
opinion
of
no
lesse
then
eighteen
wives
allowed
still
to
their
Princes
:
But
for
his
son
Solomon
(
in
other
things
the
wisest
under
heaven
)
from
whom
the
East●rne
Potentates
have
borrowed
their
Seraglio's
,
what
stint
was
there
of
his
bedfellowes
?
he
could
not
so
much
as
know
all
their
faces
.
Neither
was
it
for
nothing
that
the
all●wise
God
saw
it
fit
in
his
royall
law
,
to
give
us
two
Commandements
against
lust
,
and
but
one
onely
against
murder
or
theft
;
Doubtlesse
(
as
Gerson
well
observes
)
because
he
saw
us
naturally
more
prone
to
these
wanton
desires
,
then
to
those
violent
.
Contrarily
,
there
have
not
wanted
some
,
who
out
of
a
strong
affectation
of
continency
,
&
an
over-valuation
of
the
merit
of
virginity
,
have
poured
too
much
water
upon
the
honest
flames
of
their
lawfull
desires
,
and
have
offered
a
willing
violence
to
nature
;
Not
to
speak
of
Origen
,
and
some
others
that
have
voluntarily
evirated
themselves
(
a
practice
justly
cryed
downe
by
some
Councels
)
such
were
Amnon
the
Heremite
,
and
Pelagius
the
Monk
in
the
Ecclesiasticall
history
,
who
the
first
day
of
their
marriage
took
up
a
resolution
of
the
continuance
of
a
virginall
chastity
(
a
fashion
which
some
improbable
legends
have
have
cast
upon
S.
Iohn
the
beloved
Disciple
in
his
mis-imputed
marriage
in
Cana
)
and
retired
to
an
agreed
solitarinesse
.
Many
formall
votaries
have
made
profession
of
no
lesse
continency
,
but
with
what
successe
I
take
no
pleasure
to
relate
:
Let
an
indifferent
man
speak
;
Erasmus
in
an
Epistle
to
his
Grunnius
:
who
tels
us
of
store
of
Monasteries
,
such
,
as
in
comparison
vvhereof
the
stews
were
more
sober
,
more
modest
.
Out
of
their
owne
ingenuous
casuists
,
out
of
the
vvofull
complaints
of
their
Alvarez
,
Pelagius
,
S.
Brigit
,
Gerson
,
others
,
it
were
easie
to
tell
shamefull
tales
if
we
made
disgrace
our
ayme
;
it
shall
be
enough
to
desire
any
reader
to
informe
himselfe
of
the
reason
alledged
in
the
Councel
of
Ments
,
under
Pope
Stephen
,
of
so
strict
an
inhibition
to
their
clergie
,
not
to
admit
of
so
much
as
their
sister
to
come
within
their
doors
;
and
to
take
notice
of
that
old
by-word
,
In
Hispania
preti
&c.
I
take
no
joy
to
discover
the
miserable
nakednesse
of
Christians
;
Inordinate
minds
where
is
no
restraint
of
Grace
,
are
apt
to
run
thus
wilde
,
whether
amongst
them
,
or
us
;
but
there
,
so
much
more
,
as
there
is
lesse
allowance
of
lawfull
remedies
;
A
point
,
which
some
of
the
most
ingenuous
spirits
of
the
Roman
correspondence
have
seriously
wisht
to
have
recommended
to
wiser
consideration
,
and
redresse
.
§.
V.
The
liberty
that
God
hath
given
us
in
the
use
of
his
creatures
.
I
Meant
to
dwell
only
so
long
in
the
extreams
,
as
to
make
my
passage
to
the
meane
,
which
is
the
sole
drift
of
our
indeavour
.
There
is
therefore
betwixt
excesse
and
defect
,
whereof
we
have
spoken
,
a
lawfull
and
allowed
latitude
of
just
pleasure
,
which
the
bounty
of
our
good
God
hath
allowed
to
his
dearest
creature
,
man
;
whereof
it
is
meet
for
us
to
take
knowledge
.
To
begin
with
the
Palate
.
He
who
is
the
author
of
appetite
,
hath
provided
,
and
allowed
meanes
to
satisfie
it
,
not
with
asparing
hand
,
as
for
meere
necessity
;
but
sometimes
also
liberally
,
for
delight
.
I
have
oft
wondred
to
see
how
providently
the
great
House-keeper
of
the
world
hath
taken
seasonable
order
for
the
maintenance
of
all
his
creatures
;
so
as
,
their
mouthes
are
not
sooner
ready
then
their
meat
.
Whether
in
man
or
beast
,
conception
is
immediately
seconded
with
nourishment
,
neither
is
the
issue
brought
forth
into
the
light
of
the
world
,
before
there
be
bottles
of
milk
ready
prepared
for
the
sustenance
.
The
birds
(
except
some
domestick
)
hatch
not
their
young
in
the
dead
of
winter
,
but
when
the
growing
Spring
hath
yeelded
a
meet
meanes
of
their
food
.
In
the
very
silk-worme
I
have
observed
,
that
the
small
,
and
scarce-sensible
seed
,
which
it
casts
,
comes
not
to
life
and
disclosure
untill
the
mulbery
(
which
is
the
slowest
of
all
trees
)
yeelds
her
lease
for
its
necessary
preservation
:
And
the
same
God
,
who
hath
given
the
creature
life
,
appetite
,
meat
,
hath
by
a
secret
instinct
directed
them
to
seeke
it
;
so
as
the
whelp
,
even
before
it
can
see
,
hunts
for
the
teat
;
●nd
those
shell-fishes
to
which
●ature
hath
denyed
meanes
of
●ight
or
smelling
,
yet
can
follow
,
●nd
purchase
their
food
.
And
if
●ll
thy
creatures
,
O
God
,
vvait
upon
thee
,
that
thou
maist
give
them
●heir
meat
in
due
season
;
if
thou
openest
thy
hand
,
and
they
are
filled
vvith
good
;
how
much
more
magnificent
art
thou
to
that
creature
,
for
whom
thou
madest
all
the
rest
?
Thou
,
vvho
at
the
first
broughtst
him
forth
into
a
vvorld
furnished
before-hand
vvith
all
varieties
,
hast
beene
graciously
pleased
to
store
him
stil●
vvith
all
things
that
might
serve
for
the
use
of
meat
,
medicine
,
delicacy
:
Hadst
thou
only
intended
our
meere
preservation
,
a
little
had
beene
enough
;
Nature
is
neithe●
vvanton
nor
insatiable
.
We
know
vvhat
those
Brachmanni
are
reported
to
have
said
,
to
the
great
Conqueror
of
the
world
,
in
shamin●
his
conquest
by
their
owne
:
W●
know
vvhat
the
Romane
commander
said
to
his
Souldiers
in
●
just
indignation
at
their
nicenesse
;
Ye
have
the
river
Nilus
running
by
you
,
and
doe
you
aske
for
vvine
?
and
how
he
upbraided
them
vvith
this
scornfull
taxation
;
Blush
for
shame
,
those
that
overcome
●ou
,
drink
water
.
We
know
vvhat
●he
vvise
and
just
Socrates
returned
●o
Archelaus
,
tempting
his
fidelity
vvith
large
proffers
:
Goe
,
said
he
,
●ell
your
Master
,
that
foure
gilles
of
floure
are
sold
at
Athens
for
an
●alf-peny
,
&
that
our
vvells
yeeld
●s
vvater
for
nothing
:
But
now
,
●ince
our
liberall
Creator
hath
●hought
good
to
furnish
our
Ta●les
,
vvith
forty
kindes
at
the
least
of
beasts
,
and
Foules
;
vvith
two
hundred
(
as
they
are
computed
)
of
fishes
,
besides
the
rich
,
and
dainty
provenues
of
our
gardens
,
and
orchards
,
and
the
sweet
juice
of
our
Canes
,
and
the
Cells
of
our
hives
,
what
should
this
argue
,
but
that
he
(
vvho
made
nothing
in
vaine
,
and
all
for
man
)
intended
to
provide
,
not
for
our
necessity
only
,
but
for
our
just
delight
?
The
Father
of
the
faithfull
,
though
he
promised
only
to
comfort
the
hearts
of
his
great
,
and
divine
guests
with
a
morsell
of
bread
,
yet
he
entertaines
them
with
a
tender
and
fat
calfe
,
with
butter
and
milk
,
the
delicates
of
those
homelyer
times
.
But
this
,
in
all
likelihood
,
was
but
small
cheare
in
comparison
of
that
which
he
prepared
for
the
celebrity
of
his
son
Isaacs
weaning
,
which
is
by
Moses
styled
a
great
Feast
:
After
this
,
when
his
son
Isaac
feasted
a
King
,
doe
we
not
think
there
were
all
the
choice
services
,
the
times
would
afford
?
Sampson
,
though
by
Gods
destination
a
Nazarite
,
yet
kept
his
wedding
Feast
seaven
daies
long
:
Samuel
,
a
Prophet
of
God
,
feasted
thirty
persons
,
and
reserved
a
choyce
bit
for
his
best
guest
:
What
speak
I
of
this
?
When
every
new
moone
was
wont
to
be
celebrated
with
a
solemne
feast
by
Gods
people
:
and
David
shelters
himselfe
under
this
excuse
,
for
his
absence
from
the
Table
of
Saul
.
I
might
well
have
silenced
all
the
rest
,
if
I
had
only
mentioned
Great
Solomons
both
practice
,
and
counsell
.
There
is
nothing
better
(
saith
he
)
for
a
man
,
then
that
hee
should
eat
and
drink
;
and
that
hee
should
make
his
soule
enjoy
good
in
his
labour
;
This
also
I
saw
that
it
was
from
the
hand
of
God
;
for
who
can
eat
?
or
who
can
hasten
hereunto
more
then
I
?
Certainly
this
challenge
is
unanswerable
;
Neither
hath
the
Spirit
of
God
thought
it
unfit
to
give
us
a
Bill-of-fare
of
that
mighty
King
;
and
to
record
in
those
holy
Archives
,
the
particulars
of
his
daily
expences
of
Meale
,
floure
,
oxen
,
sheep
,
besides
Harts
,
Roe-bucks
,
fallow-deere
,
and
fatted
fowles
,
which
the
Monarches
of
all
ages
may
admire
,
none
can
emulate
.
What
speak
I
yet
of
this
,
when
he
that
was
greater
then
Solomon
,
sanctified
feasting
by
his
owne
blessed
example
?
He
,
the
Lord
of
glory
that
took
up
wi●h
a
manger
for
his
cradle
,
and
(
after
the
Carpenters
cottage
)
owned
no
house
but
heaven
,
is
invited
to
a
Bridall
feast
,
(
the
jolliest
commonly
of
all
meetings
)
carries
his
traine
with
him
,
helps
on
the
cheere
by
turning
water
into
the
richest
wine
.
Had
he
beene
so
sowre
,
as
some
sullen
Hypochondriaques
(
who
place
holinesse
in
a
dull
austerity
)
would
fancy
him
,
it
had
been
an
easie
answer
,
They
want
wine
;
all
the
better
,
water
is
more
fit
;
this
safe
liquor
wil
send
the
guests
home
coolely
tempered
;
but
now
,
as
one
that
would
be
known
to
be
a
favourer
of
honest
and
moderate
delight
,
he
bids
,
Fill
the
water-pots
with
(
that
which
hee
would
make
better
)
Wine
.
Neither
was
it
any
rare
or
strange
matter
for
our
Saviour
to
honour
,
and
blesse
other
feasts
with
his
presence
;
Matthew
the
Publican
,
when
he
was
called
from
his
Tole-booth
to
a
Discipleship
,
and
was
now
to
be
matriculated
into
the
family
of
Christ
,
entertained
his
new
Master
with
a
sumptuous
banquet
;
himselfe
(
now
an
Evangelist
)
speakes
modestly
of
his
own
cheer
,
as
if
it
had
beene
but
common
fare
,
but
S.
Luke
tells
us
,
It
was
a
great
feast
.
What
should
I
speak
of
the
Tables
of
Zacheus
,
of
Simon
the
Pharisee
,
of
Martha
and
Mary
?
so
did
our
Saviour
in
a
sweet
sociablenesse
of
carriage
,
apply
himselfe
to
a
free
conversation
with
men
,
in
the
cheerefull
use
of
Gods
good
creatures
,
that
his
envious
maligners
took
occasion
hereupon
to
slander
him
with
the
unjust
and
blasphemous
imputation
of
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
wine-bibber
,
a
friend
to
Publicans
and
sinners
.
He
that
made
the
creatures
,
can
best
tell
how
to
use
them
;
his
practice
is
more
then
all
laws
;
Those
men
therefore
are
not
more
injurious
to
themselves
,
then
to
the
divine
beneficence
,
who
in
an
opinion
of
greater
sanctity
,
abridge
themselves
of
a
moderate
participation
of
those
comfortable
helps
,
God
hath
allowed
them
;
and
sit
sullenly
at
a
liberall
board
with
their
hat
pulld
over
their
eyes
,
not
so
much
as
removing
their
napkin
from
their
trencher
,
unjustly
scrupling
their
conscience
with
Touch
not
,
taste
not
,
handle
not
.
There
are
times
of
abstinence
;
and
not
of
a
private
fast
only
,
but
much
more
of
a
Bannitum
j●junium
,
as
that
Councel
styled
it
;
solemne
and
sacred
;
There
are
out
of
civill
grounds
,
wholsome
laws
for
either
forbearance
,
or
change
of
diet
;
far
be
it
from
us
to
detrect
our
strict
obedience
to
these
.
Surely
,
unlesse
we
will
take
up
that
lawlesse
resolution
of
Disrumpamus
vincula
,
(
Let
us
break
their
bonds
,
&
cast
their
cords
from
us
)
we
must
be
content
to
be
tyed
by
the
teeth
;
and
in
these
cases
to
determine
with
Frier
Giles
,
that
the
best
diet
is
to
eate
nothing
;
but
where
we
are
left
open
from
all
just
restraint
of
divine
and
humane
lawes
,
to
pine
our selves
in
an
affectation
of
holinesse
,
and
so
partially
to
carve
unto
our selves
,
as
if
all
things
were
not
cleane
unto
the
cleane
:
it
is
but
a
wayward
and
thanklesse
austerity
.
The
like
may
be
said
for
other
usages
of
the
body
,
in
matter
of
attire
,
sleep
,
lodging
,
recreation
.
Socrates
the
historian
tells
of
Sisinnius
the
witty
Bishop
of
the
overstrait-laced
sect
of
the
Novatians
,
a
man
of
singular
temperance
,
and
moderation
,
yet
somewhat
more
spruce
,
liberall
,
and
costly
in
his
apparel
,
and
more
nice
in
his
frequent
bathings
,
then
ordinary
;
that
being
asked
where
hee
found
it
written
that
a
Priest
for
his
daily
array
should
be
suted
in
white
,
answered
,
Yea
,
tell
me
first
,
where
you
find
it
written
that
a
Bishop
should
be
clothed
in
black
;
you
cannot
shew
me
this
,
I
can
shew
you
the
other
,
for
Solomon
sayes
,
Let
thy
garments
be
white
:
How
fitly
the
Text
is
applyed
,
I
labour
not
;
sure
I
am
that
no
wise
man
need
to
be
more
nice
then
a
Novatian
;
and
that
the
Kingly
Preacher
in
that
liberall
concession
of
his
gives
large
scope
to
our
lawfull
liberty
,
in
the
use
of
Gods
blessings
;
hee
allowes
(
within
the
compasse
of
our
callings
)
rich
sutes
to
the
back
,
sweet
oyles
for
the
head
,
comfortable
drinks
for
the
stomach
:
Neither
ought
we
to
be
scant
,
where
God
meant
to
be
bountifull
.
And
,
if
he
have
made
us
the
Lords
of
the
world
,
why
are
we
wilfull
beggers
?
Wherefore
hath
he
given
the
warme
fleece
to
the
sheep
,
the
rich
hides
to
the
Bever
and
Ermin
,
the
curious
case
to
the
silk-worm
,
the
soft
and
faire
feathers
to
the
fowles
of
the
aire
,
but
,
after
their
owne
use
,
for
ours
?
Wherefore
hath
he
clothed
the
trees
with
cotton
,
or
the
fields
with
flaxe
?
wherfore
hath
hee
enriched
the
earth
with
variety
of
sweet
and
delicate
flowers
,
with
precious
metals
,
and
with
more
precious
stones
,
the
sea
with
beautifull
and
costly
pearles
?
why
hath
he
treasured
up
such
orient
and
pleasing
colours
in
graines
and
fishes
,
if
not
for
the
use
and
behoofe
of
man
?
what
other
creature
knows
wherefore
they
serve
?
or
,
how
can
our
blessed
Creator
be
any
other
then
a
greater
loser
by
our
either
ignorance
or
willing
neglect
?
As
for
the
comfort
of
conjugall
society
,
what
other
did
our
good
God
intend
in
the
making
of
that
meet
helper
?
He
that
made
those
creatures
,
could
have
made
many
more
,
&
having
set
this
stint
to
his
creation
,
he
that
made
the
woman
of
the
man
,
could
as
well
have
made
man
of
man
,
and
could
in
the
infinitenesse
of
his
wisedome
have
appointed
thousands
of
waies
for
the
multiplication
of
mankinde
;
but
now
having
thought
meet
to
pitch
upō
the
traducing
of
man
,
by
this
living
rib
of
his
owne
,
he
hath
holily
ordained
that
they
two
shall
be
one
flesh
;
not
onely
,
as
two
bodies
animated
with
one
soule
,
but
rather
,
as
one
body
animated
with
two
united
spirits
;
so
as
it
is
equally
lawfull
for
them
to
enjoy
each
other
in
a
mutuall
,
and
holy
communion
,
and
to
enjoy
themselves
in
their
single
and
personall
contentments
.
How
safely
then
may
we
take
wise
Solomons
vvord
,
for
this
innocent
and
sweet
conversation
:
Let
thy
fountaine
be
blessed
,
and
rejoyce
with
the
wife
of
thy
youth
;
let
her
be
as
the
loving
hinde
,
and
pleasant
Roe
,
let
her
brests
satisfie
thee
at
all
times
,
and
be
thou
ravisht
alwayes
with
her
love
:
And
when
towards
the
latter
end
of
his
daies
,
he
had
found
more
bitter
then
death
the
woman
whose
heart
is
snares
and
nets
,
and
her
hands
as
bands
;
Yet
even
then
,
he
renues
this
charge
in
the
height
of
his
mortification
.
Live
joyfully
with
the
wife
whom
thou
lovest
,
all
the
dayes
of
the
life
of
thy
vanity
,
which
he
hath
given
thee
under
the
Sun
all
the
dayes
of
thy
vanity
;
for
that
is
thy
portion
in
this
life
,
and
in
thy
labour
which
thou
takest
under
the
Sun.
§.
VI.
Together
with
our
liberty
,
the
just
bounds
of
our
moderation
,
in
the
liberall
use
of
Gods
creatures
:
and
therein
our
limitation
in
respects
to
God.
SO
then
that
God
,
who
hath
given
us
meat
,
drink
,
apparell
,
wife
,
children
,
recreations
,
and
what
ever
other
conveniences
of
this
life
,
intended
no
other
,
but
that
we
should
make
our
use
,
and
have
the
fruition
of
these
comforts
;
and
if
he
meant
not
that
we
should
take
some
pleasure
in
the
fruition
of
them
,
wherefore
are
they
given
us
as
blessings
?
or
what
place
is
there
for
our
thankfulnesse
?
If
I
may
take
no
pleasure
in
one
food
above
another
,
what
use
is
there
of
my
taste
?
what
difference
doe
I
make
betwixt
a
course
crust
,
and
the
finest
of
the
wheat
?
why
am
I
more
bound
to
God
for
giving
me
wine
then
water
,
many
dishes
then
one
,
better
then
worse
?
or
how
can
I
be
more
sensible
of
my
obligation
?
If
I
may
not
take
contentment
in
the
wife
of
my
youth
,
wherefore
is
she
mine
?
what
is
left
to
me
to
counterpoyse
those
houshold
distractions
,
which
doe
unavoidably
attend
the
state
of
matrimony
?
If
I
may
not
joy
in
my
children
,
what
difference
is
there
to
me
betwixt
my
owne
,
and
other
mens
,
save
that
my
care
is
more
without
hope
of
requitall
?
And
if
I
may
not
take
pleasure
in
my
recreation
,
how
is
it
such
?
what
difference
is
there
betwixt
it
and
work
?
Yea
,
if
I
may
not
take
pleasure
in
the
works
of
my
calling
,
what
difference
is
there
betwixt
a
slave
and
me
?
But
the
same
God
who
hath
allowed
us
to
take
pleasure
in
all
these
hath
also
thought
good
to
set
bounds
,
and
stints
to
our
pleasure
,
which
we
may
not
exceed
;
he
hath
indulged
to
us
a
lawfull
freedome
,
not
a
wilde
licentiousnesse
:
If
wee
passe
our
limits
,
we
sin
.
Now
because
in
our
naturall
pronenesse
to
excesse
there
is
nothing
more
difficult
,
then
to
keepe
within
due
compasse
,
and
to
be
at
once
delighted
and
holy
,
it
highly
concernes
us
to
take
notice
of
those
just
boundaries
,
within
which
our
freest
pleasure
must
be
ranged
.
First
then
,
we
cannot
offend
in
our
delectations
,
if
we
be
sure
to
take
God
with
us
;
more
plainly
,
we
shall
safely
partake
of
our
pleasures
,
if
we
receive
them
as
from
God
,
if
we
enjoy
them
in
God
,
if
we
referre
them
to
God
:
From
God
,
as
the
author
and
giver
of
them
;
in
God
,
as
the
allower
and
sanctifier
of
them
;
to
God
,
as
to
the
end
,
and
scope
of
them
:
the
least
deviation
from
any
of
these
,
makes
our
delights
vicious
.
Wee
receive
them
as
from
God
,
when
we
know
them
to
be
allowed
of
him
,
and
granted
to
us
,
by
him
:
Herein
therefore
lawfull
pleasures
differ
from
sinfull
;
we
have
his
vvarrant
for
the
one
,
for
the
other
his
inhibition
.
The
act
may
be
alike
in
both
,
but
differs
both
in
the
subject
,
and
ground
of
it
;
Gods
institution
justifies
that
act
in
a
lawfull
conjugall
society
,
which
he
abhorres
and
condemnes
in
a
stranger
:
Marriage
is
made
in
heaven
,
adultery
is
brewed
in
hell
.
The
teeth
kept
the
same
pace
under
the
law
in
eating
the
cleane
flesh
,
and
the
uncleane
;
and
still
doe
,
in
the
morsells
of
sufficiency
,
and
surfet
;
The
first
draught
of
the
wine
,
vvhich
is
for
refreshing
,
goes
downe
the
same
vvay
,
vvith
the
lavish
,
and
supern●●erary
carowses
of
drunkennesse
:
That
holy
God
,
whose
will
is
the
rule
of
goodnesse
,
cannot
give
any
approbation
of
evill
;
If
then
I
can
boldly
present
my
pleasure
in
the
face
of
God
,
and
say
,
Lord
,
this
is
the
delight
thou
hast
allowed
me
,
the
liberty
thou
givest
,
I
take
;
here
is
thy
word
,
and
my
deed
;
my
heart
cannot
but
sit
downe
in
a
comfortable
assurance
.
We
enjoy
them
in
God
,
whiles
we
can
enjoy
God
in
them
,
not
suffering
our selves
so
to
be
possessed
of
them
,
as
that
we
should
let
goe
the
sweet
hold
of
the
divine
presence
,
and
complacency
:
the
very
thought
whereof
must
necessarily
exclude
all
disorder
,
and
excesse
.
It
is
the
brand
which
St.
Iude
sets
upon
the
sensuall
false-teachers
of
his
time
,
feeding
without
feare
;
and
the
Prophet
Esay
to
the
same
purpose
,
The
Harp
and
the
Viole
,
the
Tabret
and
the
Pipe
,
and
wine
are
in
their
feasts
;
but
they
regard
not
the
work
of
the
Lord
,
neither
consider
the
operation
of
his
hands
.
If
then
we
be
so
taken
up
with
any
earthly
pleasures
,
that
they
doe
either
banish
God
from
our
hearts
,
or
steale
our
hearts
from
God
;
our
tables
are
made
snares
to
us
,
and
our
wives
in
stead
of
ribs
become
thornes
in
our
sides
.
For
me
,
let
me
rather
want
delights
then
be
transported
by
them
from
better
joyes
;
they
shall
not
passe
with
me
for
pleasures
,
but
for
torments
,
that
shall
rob
me
of
the
fruition
of
my
God.
We
referre
them
to
God
,
when
we
partake
of
them
with
an
intuition
of
the
glory
of
him
,
from
whom
we
receive
them
,
and
in
whom
we
enjoy
them
;
not
making
any
pleasure
its
owne
end
,
wherein
we
shall
rest
,
but
the
way
to
a
better
;
Whether
ye
eate
or
drink
,
or
whatsoever
ye
doe
,
(
saith
the
Apostle
)
doe
all
to
the
glory
of
God.
We
doe
well
to
look
up
to
heaven
,
and
to
say
grace
at
our
meales
,
but
I
have
read
of
an
holy
man
,
that
was
wont
to
give
thankes
for
every
morsell
that
he
put
into
his
mouth
;
and
I
could
envy
his
holy
and
free
thoughts
;
but
sooner
could
I
take
up
the
resolution
of
that
votary
,
who
professed
that
he
did
in
every
creature
of
God
finde
both
edification
,
and
matter
of
devotion
;
and
when
one
shewed
him
a
lewd
,
and
debaucht
ruffian
,
and
askt
him
what
good
he
could
pick
out
of
such
a
prospect
?
Yes
,
said
he
,
I
can
so
farre
enjoy
his
wickednesse
,
as
to
be
thankfull
to
God
,
for
giving
me
that
grace
which
he
wants
.
Shortly
,
let
me
never
have
any
pleasure
,
upon
which
I
cannot
pray
to
God
for
a
blessing
,
and
for
which
I
cannot
returne
my
thanks-giving
.
§.
VII
.
The
limitation
of
our
liberty
,
in
respect
of
the
pleasures
themselves
,
first
for
the
kinde
,
then
for
the
quantity
,
and
quality
of
them
.
OUr
pleasures
cannot
be
amisse
,
whiles
they
have
these
respects
to
God.
There
are
also
considerable
limitations
,
which
they
have
within
themselves
.
The
first
whereof
must
bee
,
that
they
be
in
their
very
kinde
lawfull
;
for
as
there
is
no
dish
whereof
we
may
warrantably
surfet
;
so
there
are
some
whereof
we
may
not
taste
:
for
our
first
parents
to
but
set
their
teeth
in
the
forbidden
fruit
,
yea
to
touch
it
,
was
not
free
from
evill
:
Any
morsell
of
an
uncleane
meat
,
under
the
law
was
no
lesse
sinfull
,
then
the
whole
dish
:
The
wholsomest
of
all
foods
,
if
taken
in
excesse
,
may
destroy
nature
;
in
so
much
as
we
finde
one
that
dyed
of
strawberries
,
the
most
harmlesse
fruit
that
the
earth
beareth
;
but
the
least
measure
of
poyson
is
too
much
:
Whereto
we
may
also
adde
,
that
the
same
thing
may
be
poison
to
one
,
vvhich
to
another
is
either
meat
or
medicine
,
even
as
it
is
in
bodily
diets
:
A
Turk
eates
in
one
day
so
much
opium
vvith
pleasure
,
as
vvould
be
the
bane
of
many
westerne
Christians
;
and
Erasmus
professes
that
fish
vvas
death
to
him
,
vvhich
to
others
is
both
nourishing
and
delicate
.
For
a
Socrates
to
ride
upon
a
stick
,
or
to
learne
to
fiddle
,
or
dance
in
his
old
age
,
was
a
sight
as
uncouth
,
as
it
vvas
in
his
boyes
becomming
,
and
commendable
.
It
is
said
of
Thales
Milesius
,
one
of
the
great
sages
of
Greece
,
that
he
was
pressed
to
death
in
a
throng
at
their
Gymnick
sports
;
any
vvise
man
would
presently
ask
,
vvhat
that
vvise
man
did
there
?
To
personate
an
history
on
an
Academicall
theatre
may
be
a
mutuall
delight
to
the
actor
,
and
beholders
,
but
for
a
professed
divine
to
doe
it
,
can
be
no
other
then
unmeet
,
and
that
which
is
justly
forbidden
in
some
Synodes
.
The
vvilde
Carnevalls
abroad
,
however
they
may
be
tolerated
in
the
young
laity
by
their
indulgent
Confessors
,
yet
for
persons
that
professe
to
be
Clerks
,
or
religious
votaries
(
what
pretences
soever
may
be
set
upon
it
by
favourable
Casuists
)
cannot
but
be
extreamly
faulty
.
The
kinde
yeelded
to
be
lawfull
,
and
meet
,
both
in
it selfe
,
and
to
the
person
using
it
,
there
must
be
due
consideration
had
of
the
quality
,
quantity
,
manner
,
circumstances
that
are
able
to
make
even
good
things
evill
.
For
the
first
,
Both
religion
and
right
reason
require
,
that
we
should
not
be
wanton
,
and
over-delicate
in
our
contentments
;
that
our
pleasures
should
be
like
our selves
,
masculine
,
and
temperate
.
It
was
a
check
that
fell
seasonably
from
Vespasian
,
and
recorded
to
his
great
honor
by
Suetonius
,
that
when
a
yong
man
came
to
him
curiously
perfumed
,
I
had
rather
(
said
he
)
thou
hadst
smelt
of
garlick
:
and
that
praise
is
no
meane
one
,
which
Gerson
the
Chancelor
of
Paris
gives
to
King
Lewis
the
Saint
,
that
he
regarded
not
of
how
dainty
composition
his
excrement
were
made
,
neither
meant
to
be
a
cooke
for
the
wormes
.
Surely
that
curiosity
of
mixture
,
whereby
not
the
eye
and
the
palate
,
but
the
sent
also
must
be
feasted
,
is
more
fit
for
Sybarites
,
then
for
Christians
;
Dissolved
pearles
are
for
the
draught
of
Aesop
the
Tragedians
son
,
or
Anthonies
great
Mistris
:
Let
a
Vitellius
or
Heliogobalus
hunt
over
Seas
and
Lands
for
the
dainty
bit
of
this
birds
tongue
,
that
fishes
roe
,
or
that
beasts
sweet
bread
;
the
Oysters
of
this
coast
,
the
scollops
of
that
other
,
this
root
,
that
fruit
:
What
doe
Christians
with
this
vaine
Apician
like
gluttony
?
It
was
a
fit
rule
for
that
monster
of
the
gut
(
whom
even
the
Romane
luxury
censured
)
that
those
dishes
please
best
,
which
cost
most
.
I
have
both
heard
and
read
,
that
when
some
of
our
English
Merchants
in
Germany
,
entertained
Martin
Luther
with
some
other
of
his
Dutch
friends
,
at
their
table
,
when
amongst
other
liberall
dishes
,
he
saw
a
Pastie
at
the
first
cutting
up
,
reeking
upwards
,
and
filling
the
roome
with
an
hot
and
spicy
steame
,
in
stead
of
thanks
,
he
frowned
,
and
angerly
said
,
Now
woe
be
to
them
that
bring
these
delicacies
into
our
Germany
.
It
is
not
easie
to
set
stints
to
the
quality
or
price
of
diets
:
for
that
which
to
one
nation
,
or
person
may
passe
for
meane
and
course
,
may
to
another
be
costly
and
delicious
.
If
we
may
beleeve
relations
,
in
Angola
dogges
flesh
is
held
for
the
daintiest
meat
,
in
so
much
as
one
mastive
hath
beene
exchanged
there
for
twenty
slaves
,
the
price
of
120
▪
ducats
;
our
Frogges
,
Snailes
,
Mushroms
,
would
somewhere
be
accepted
for
a
good
service
:
and
we
know
what
the
Tartars
are
wont
to
esteeme
of
their
Cosmo
,
whiles
we
make
a
face
at
the
mention
of
it
.
Laercius
tells
us
,
that
when
Plato
in
a
thrifty
discourse
with
rich
Aristippus
was
saying
,
that
an
half-peny
was
enough
to
furnish
a
temperate
mans
dinner
,
well
then
,
said
he
,
and
fifty
drachma's
are
no
more
then
so
,
to
me
.
Custome
of
the
place
,
care
of
health
,
regard
to
our
ability
,
are
fit
moderators
of
every
mans
palate
;
but
the
true
Christian
is
governed
by
an
higher
law
,
giving
only
such
way
to
his
appetite
,
as
may
well
consist
with
due
mortification
.
It
was
the
rule
which
Columbanus
(
of
whom
there
are
many
monumēts
in
these
Westerne
parts
)
gave
to
his
followers
;
Let
the
diet
of
Monkes
bee
course
,
and
late
,
so
as
it
may
sustaine
,
and
not
hurt
.
We
are
no
Rechabites
,
no
votaries
,
free
from
all
yokes
(
of
this
kind
)
save
the
Almighties
,
which
is
no
other
then
an
holy
temperance
:
He
hath
allowed
us
the
finest
of
the
wheat
,
and
wine
that
makes
glad
the
heart
,
we
are
not
tyed
to
Prodicus
his
sawce
,
which
is
the
fire
;
nor
to
Bernards
,
which
is
salt
and
hunger
;
we
may
with
old
Isaac
call
for
savoury
meat
,
such
as
we
love
.
Happy
are
vve
,
if
vve
know
how
to
use
our
blessings
,
and
have
learned
so
to
order
our
appetite
,
as
that
vve
make
it
neither
a
slave
nor
a
vvanton
.
For
the
quantity
,
Pleasure
is
hony
;
Eat
not
too
much
hony
,
saith
Solomon
;
that
is
to
be
tasted
on
the
top
of
the
finger
,
not
to
be
scoped
up
with
the
vvhole
hand
;
we
may
be
too
great
niggards
to
our selves
this
vvay
,
denying
those
helps
to
nature
vvhereby
it
may
be
more
cheerfully
inabled
unto
good
:
Ionathan
complained
justly
that
Sauls
rash
vow
of
not
tasting
any
food
,
that
day
,
had
troubled
the
Land
;
See
I
pray
you
how
mine
eyes
are
enlightned
,
because
I
tasted
a
little
hony
;
how
much
more
,
if
the
people
had
eaten
freely
to
day
had
they
prevailed
?
It
was
the
rule
of
a
great
p●●terne
of
strict
devotion
,
If
abstinence
goe
beyond
the
bounds
of
a
vertue
,
it
turns
vice
:
and
our
Alensis
vvell
,
If
our
fast
must
be
afflictive
,
yet
with
due
moderation
;
neither
is
it
required
that
a
man
should
fast
his
utmost
,
but
so
much
as
may
well
stand
with
the
conservation
of
nature
in
her
meet
vigour
:
Neither
are
we
tyed
to
the
old
mans
dyet
in
Suidas
,
salt
and
two
barly-cornes
;
or
to
the
liberall
allowance
which
Francis
of
Assise
made
to
his
St.
Clare
,
an
ounce
and
halfe
of
bread
in
a
day
:
neither
need
vve
be
driven
(
as
Socrates
counselled
poore
Eschines
)
to
borrow
of
our selves
:
but
on
the
other
side
,
vve
may
not
let
loose
the
reines
of
our
appetite
,
and
as
gluttons
are
vvont
to
doe
,
cram
in
so
much
to
breakfast
,
that
vve
have
no
stomach
to
supper
.
Not
in
surfetting
and
drunkennesse
,
saith
the
blessed
Apostle
.
It
seemed
a
strange
thing
to
Anacharsis
the
Scythian
,
as
Laertius
observes
,
to
see
the
Greeks
drink
in
small
cruzes
at
the
beginning
of
their
feasts
,
and
in
large
bowles
at
the
latter
end
,
(
an
order
ill
imitated
by
the
lavish
Healthists
of
our
time
)
as
if
they
intended
not
satisfaction
,
and
refreshing
of
nature
,
but
wilfull
excesse
.
If
the
bounty
of
God
allow
us
to
bee
sometimes
merry
,
in
our
moderate
feasts
,
yet
never
mad
;
he
is
so
far
from
crowning
any
man
for
drinking
(
as
it
is
said
Alexander
the
Great
did
his
Promachus
)
that
he
hath
passed
a
woe
unto
them
that
are
mighty
to
drink
wine
,
and
men
of
strength
to
mingle
strong
drink
:
Well
may
we
say
of
our
cups
as
was
wont
to
be
said
of
the
Ionians
,
they
are
good
servants
,
ill
free-men
,
and
masters
.
Too
much
oyle
puts
out
the
lamp
;
both
reason
and
health
are
drowned
in
over-deep
cups
:
Our
body
is
as
a
well-set
clock
which
keeps
good
time
;
if
it
be
too
much
or
indiscreetly
tamper'd
with
,
the
larum
runs
out
before
the
houre
.
The
like
care
of
avoiding
extremity
must
be
had
in
all
other
delights
.
The
very
Heathen
Orator
could
say
,
He
is
not
worthy
of
the
name
of
a
man
,
that
would
be
a
whole
day
in
pleasure
.
Sleep
and
recreations
are
as
necessary
as
meat
,
but
both
must
know
their
stint
.
If
a
Beare
or
a
Dormouse
grow
fat
with
sleep
,
I
am
sure
the
minde
of
man
is
thus
affamished
:
Slothfulnesse
,
saith
Solomon
,
casteth
into
a
deep
sleep
,
and
an
idle
soule
shall
suffer
hunger
.
It
was
a
dead
sleep
wherein
Adam
lost
his
rib
,
Ishbosheth
his
life
,
the
Harlot
her
sonne
,
the
foolish
Virgins
their
entrance
.
How
long
then
wilt
thou
sleep
,
O
sl●ggard
?
when
wilt
thou
arise
out
of
thy
sleep
?
Yet
a
little
sleep
,
a
little
slumber
,
a
little
folding
of
the
hands
to
sleep
;
so
shall
thy
poverty
come
as
one
that
travaileth
,
and
thy
want
as
an
armed
man.
As
for
sports
,
when
they
take
up
so
much
time
and
labour
as
to
turne
trades
,
they
have
lost
themselves
,
and
perhaps
marr'd
their
Masters
.
It
was
a
just
exception
that
Salustius
tooke
to
Sempronia
,
not
that
she
danced
,
but
that
she
danced
too
well
:
and
our
story
tells
us
,
when
rich
Clisthenes
would
choose
a
fit
match
for
his
only
daughter
,
and
amongst
other
suitors
the
sonne
of
Terpander
▪
the
Athenian
was
most
likely
to
speed
,
the
young
man
to
ingratiate
himselfe
the
more
,
after
dinner
danced
some
Attick
Jigges
,
with
much
cunning
and
activity
;
Well
,
well
,
said
Clisthenes
,
Terpanders
sonne
,
you
have
danced
away
your
marriage
.
If
the
Iron
be
blunt
,
the
edge
must
be
whetted
,
saith
Solomon
;
but
if
we
shall
weare
away
all
the
steele
with
too
much
whetting
,
the
toole
must
needs
be
left
unprofitable
.
§.
VIII
.
The
limitation
,
and
moderation
of
the
pleasure
of
conjugall
society
.
BUt
the
greatest
danger
of
immoderation
is
in
matter
of
lust
;
an
impetuous
passion
,
and
that
which
commonly
beares
downe
reason
before
it
;
and
too
often
even
there
,
where
the
strongest
resolutions
,
and
most
religious
vowes
have
made
head
against
it
:
Insomuch
as
Alvarez
Pelagius
sticks
not
to
confesse
,
that
there
was
scarce
any
of
the
holy
sisters
in
his
time
sine
devoto
carnali
;
and
Dominicus
a
Soto
professes
he
cannot
deny
,
that
their
Clergy
abounds
with
concubinaries
and
adulterers
.
What
should
I
mention
the
toleration
and
yearly
rent
of
publique
stewes
?
these
known
Curtizans
in
Spaine
,
and
Italy
,
pay
to
their
great
Land-lords
for
their
lust
;
whereas
amongst
the
Abassines
,
wages
are
given
them
out
of
the
common
purse
;
Yea
,
even
those
,
who
are
allowed
lawfull
remedies
,
shall
finde
it
taske
enough
,
so
to
order
their
desires
,
as
they
may
not
offend
in
their
application
.
To
deny
the
lawfulnesse
of
matrimoniall
benevolence
were
to
cast
mire
in
the
face
of
our
Creator
;
yet
there
may
be
such
deordination
in
the
acts
thereof
,
as
may
draw
sin
into
the
marriage-bed
;
in
so
much
as
Gerson
can
tell
us
,
there
is
lesse
difficulty
in
forbearing
these
desires
,
then
in
curbing
,
and
moderating
them
once
admitted
:
For
pleasure
ever
,
as
both
S.
Ambrose
and
Hierome
have
observed
,
drawes
on
a
strong
appetite
of
it selfe
;
and
(
as
Chrysologus
well
)
is
like
a
dog
,
beat
him
off
,
he
flees
away
,
make
much
of
him
,
he
follows
us
the
more
.
The
Jewes
note
that
in
foure
places
of
the
law
they
are
admonished
to
increase
and
multiply
;
and
therefore
hold
,
that
after
twenty
yeares
of
age
,
who
so
finds
(
the
Iezer
)
in
himselfe
,
is
bound
under
paine
of
sin
to
marry
;
Somewhat
of
kin
to
the
divinity
of
that
old
Physician
at
Basil
,
of
whom
Erasmus
speaks
,
who
taught
in
his
publique
Lecture
,
that
this
(
Increase
and
multiply
)
was
our
Saviours
last
legacy
to
the
world
,
which
we
had
thought
had
been
(
Pacem
meam
do
vobis
)
My
peace
I
give
to
you
,
and
that
it
were
pitty
that
any
fruitfull
soile
should
lie
fallow
;
positions
wildly
licentious
,
and
such
as
leave
no
place
for
a
gracious
Eunuchisme
for
the
kingdome
of
heaven
.
Virginall
chastity
is
a
grace
worthy
of
our
fervent
prayers
,
worthy
of
our
best
indeavors
.
I
hear
the
great
Apostle
of
the
Gentiles
say
,
He
that
gives
his
virgin
in
marriage
doth
well
,
but
he
that
gives
her
not
in
marriage
doth
better
;
And
why
should
not
every
one
(
where
there
is
a
difference
of
meliority
)
strive
towards
the
best
?
All
may
strive
,
but
all
can
not
attaine
.
He
that
is
able
to
receive
it
,
let
him
receive
it
,
saith
our
Saviour
.
But
he
that
cannot
receive
the
blessing
of
single
chastity
,
may
receive
the
blessing
of
chaste
marriage
:
an
institution
,
which
if
it
had
not
been
pure
and
innocent
,
had
never
been
made
in
Paradise
,
by
the
all-holy
Maker
of
Paradise
,
both
in
earth
,
and
heaven
.
In
the
managing
,
and
fruition
vvhereof
,
we
may
not
follow
bruitish
appetite
,
and
lawlesse
sensuality
;
but
must
be
over-ruled
vvith
right
reason
,
Christian
modesty
,
and
due
respects
to
the
ends
of
that
blessed
ordinance
.
Our
strictest
Casuists
will
grant
,
that
for
the
conservation
of
mankind
,
even
a
votary
may
,
yea
must
marry
,
and
we
have
in
our
times
known
those
,
who
for
the
continuation
of
a
lineall
succession
of
some
great
families
,
have
been
fetcht
from
their
cells
to
a
Bride-chamber
:
As
for
the
remedy
of
incontinency
,
our
Apostle
hath
passed
a
plaine
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Come
together
againe
.
As
for
the
pleasure
of
conjugall
society
,
I
doe
not
find
a
more
clear
decision
,
then
that
of
the
voluminous
Jesuite
Salmeron
.
To
a
faithfull
man
(
saith
he
)
unto
whom
Christ
hath
made
all
things
cleane
,
that
turpitude
,
and
absorption
(
of
reason
)
which
commonly
attends
the
act
of
matrimoniall
knowledge
is
not
a
sin
;
for
as
the
Apostle
teacheth
,
All
things
are
cleane
unto
the
cleane
,
as
Clemens
in
the
third
book
of
his
Stromata
worthily
expounds
it
;
Moreover
,
that
pleasure
or
delectation
which
doth
naturally
follow
the
act
of
generation
,
which
is
by
God
naturally
inbred
in
every
living
creature
,
and
is
not
desired
meerly
for
its
owne
sake
,
is
no
sin
at
all
;
even
as
the
delight
which
accompanieth
eating
,
&
drinking
,
and
sleeping
,
is
not
judged
unlawfull
:
So
therefore
it
is
not
onely
to
be
granted
that
marriage
is
no
sin
;
but
he
that
is
at
liberty
,
and
free
from
any
vow
,
and
hath
not
a
will
to
contain
himself
,
shall
not
acquit
himselfe
of
a
grievous
sin
,
if
he
seek
not
a
wife
;
for
of
such
like
S.
Paul
saith
,
If
they
doe
not
containe
,
let
them
marry
;
for
it
is
better
to
marry
then
to
burne
:
that
is
,
as
S.
Ambrose
interprets
it
,
to
be
overcome
of
lust
.
Thus
far
Salmeron
.
And
to
the
same
purpose
the
learned
Chancelor
of
Paris
determines
,
that
however
those
meetings
which
have
no
other
intuition
but
meer
pleasure
,
cannot
be
free
from
some
veniall
offence
;
yet
that
he
who
comes
to
the
marriage-bed
,
not
without
a
certaine
renitency
and
regret
of
minde
that
he
cannot
live
without
the
use
of
matrimony
,
offends
not
.
Shortly
then
,
howsoever
it
be
difficult
,
if
not
altogether
impossible
to
prescribe
fixed
limits
to
all
ages
and
complexions
;
yet
this
we
may
undoubtedly
resolve
,
that
we
must
keepe
within
the
bounds
of
just
sobriety
,
of
the
health
,
and
continued
vigour
of
nature
,
of
our
aptitude
to
Gods
service
,
of
our
alacrity
in
our
vocations
;
not
making
appetite
our
measure
,
but
reason
;
hating
that
Messaline-like
disposition
,
which
may
be
wearied
,
not
satisfied
;
affecting
to
quench
,
not
to
solicit
lust
;
using
our
pleasure
as
the
traveller
doth
water
,
not
as
the
drunkard
,
wine
;
whereby
he
is
enflamed
and
enthirsted
the
more
.
§.
IX
.
Of
the
limitation
of
our
pleasures
in
the
manner
of
using
them
.
THus
much
for
the
just
quantity
of
our
lawfull
delights
;
the
manner
of
our
using
them
remaines
;
Whether
those
of
the
boord
,
or
of
the
bed
,
or
of
the
field
;
one
universall
rule
serves
for
them
all
:
we
may
not
pursue
them
either
over-eagerly
,
or
indiscreetly
.
If
wee
may
use
them
,
we
may
not
set
our
hearts
upon
them
;
and
if
wee
give
our selves
leave
to
enjoy
them
,
yet
wee
may
not
let
our selves
loose
to
their
fruition
:
Carelesnesse
is
here
our
best
posture
;
They
that
rejoyce
,
as
if
they
rejoyced
not
;
they
that
have
wives
,
as
if
they
had
none
;
they
that
buy
,
as
if
they
possessed
not
;
they
that
use
the
world
,
as
if
they
used
it
not
,
saith
the
blessed
Apostle
.
Far
be
it
from
a
Christian
heart
so
to
be
affected
with
any
earthly
delight
,
as
if
his
felicity
dwelt
in
it
,
his
utter
dejection
and
misery
in
the
want
of
it
:
that
as
Phaltiel
did
his
wife
,
he
should
follow
it
weeping
.
It
was
a
good
charge
that
the
holy
man
gave
to
his
votary
,
that
he
should
not
totus
comedere
;
and
the
Spouse
in
the
Divine
Marriage-song
can
say
,
I
slept
,
but
my
heart
waketh
:
thus
,
whiles
we
shall
take
our
pleasure
,
our
pleasure
shall
not
take
us
.
Discretion
must
be
the
second
guide
of
our
pleasure
:
as
in
other
circumstances
,
so
especially
in
the
choice
of
meet
places
,
and
seasons
.
It
was
a
shamelesse
word
of
that
brutish
Cynick
,
that
hee
would
plantare
hominem
in
foro
;
The
Jews
made
it
a
matter
of
their
39.
lashes
,
for
a
man
to
lie
with
his
owne
wife
in
the
open
field
:
and
if
it
were
notoriously
filthy
for
Absalom
,
to
come
neare
to
his
Fathers
Concubines
in
the
darkest
closet
,
surely
to
set
up
a
tent
upon
the
roofe
of
the
house
,
and
in
the
sight
of
the
Sun
,
and
all
●srael
to
act
that
wickednesse
,
was
no
lesse
then
flagitious
villany
.
The
very
love-feasts
of
the
primitive
Christians
were
therefore
cryed
downe
,
by
the
Apostle
,
because
they
were
misplaced
;
Have
yee
not
houses
to
eate
and
drink
in
?
and
so
were
the
vigils
in
the
succeeding
ages
.
If
markets
,
if
sports
,
be
never
so
warrantable
,
yet
in
a
Church
,
not
without
a
foule
profanation
:
So
likewise
there
are
times
,
which
doe
justly
stave
off
even
those
carnall
delights
,
which
else
would
passe
with
allowance
:
The
Priests
under
the
law
whiles
they
did
eate
the
holy
bread
,
(
which
was
in
their
severall
courses
twice
in
the
yeare
)
must
abstaine
from
the
society
of
their
wives
;
the
like
charge
doth
the
Apostle
impose
upon
his
Corinthians
,
Defraud
not
one
another
,
except
it
be
with
consent
for
a
time
,
that
ye
may
give
your selves
to
fasting
and
prayer
.
It
was
a
commendable
resolution
of
good
Vriah
,
The
Ark
of
God
,
and
Israel
,
and
Iudah
abide
in
tents
,
and
my
Lord
Ioab
,
and
the
servants
of
my
Lord
are
encamped
in
the
open
fields
,
shall
I
then
goe
in
to
my
house
,
to
eat
and
to
drink
,
and
to
lie
with
my
wife
?
As
thou
livest
,
and
as
thy
soule
liveth
,
I
will
not
doe
this
thing
.
When
a
solemne
fast
is
indicted
,
for
a
man
to
entertaine
his
friends
with
a
feast
,
is
no
better
then
an
high
impiety
and
disobedience
;
neither
can
it
be
worthy
of
lesse
then
a
just
mulct
and
censure
in
those
,
who
cast
their
liberallest
invitations
upon
those
daies
which
by
the
wholsome
lawes
both
of
Church
and
Common-welth
are
designed
to
abstinence
;
and
it
is
a
strange
charge
that
Alfonsus
de
Vargas
layes
upon
the
Jesuites
,
that
,
upon
a
sleight
pretence
,
made
no
bones
of
a
fat
capon
on
Good
Friday
:
There
is
a
time
for
all
things
,
saith
wise
Solomon
;
there
is
a
time
to
embrace
,
and
a
time
to
refraine
from
imbracing
;
A
time
to
mourne
,
and
a
time
to
dance
.
If
then
our
pleasure
shall
be
rightly
differenced
,
for
the
kinde
,
and
where
that
is
allowable
,
ordered
aright
for
the
measure
,
quality
,
manner
of
enjoying
it
,
we
shall
be
safely
cheerfull
,
and
our
life
holily
comfortable
.
§.
X.
Motives
to
Moderation
in
the
use
of
all
our
pleasures
.
BUt
,
because
it
is
no
easie
task
to
keep
our
hearts
in
so
meet
a
temper
,
and
to
curb
in
our
appetite
from
a
lawlesse
immoderation
,
it
will
be
necessary
for
us
seriously
to
consider
,
First
,
the
shortnesse
of
them
;
They
are
like
to
that
time
,
on
whose
wings
they
are
carried
,
fugitive
and
transient
;
gone
whiles
they
come
,
and
as
the
Apostle
speaks
,
in
their
very
use
perishing
.
Lysimachus
,
when
in
his
extremity
of
drought
he
had
yeelded
himselfe
and
his
crowne
to
the
Scythians
,
for
a
draught
of
water
,
Good
God
(
saith
he
)
how
great
a
felicity
haue
I
forgone
for
how
short
a
pleasure
?
Who
ever
enjoy'd
full
delight
a
day
?
or
if
he
could
,
what
is
he
the
better
for
it
to
morrow
?
He
may
be
worse
,
but
who
ever
is
the
better
for
his
yesterdayes
feast
?
Sweet
meats
,
and
fat
morsels
glut
the
soonest
;
and
that
which
was
pleasant
in
the
palate
,
is
noysome
in
the
maw
,
and
gut
.
As
for
those
bodily
delights
wherein
luxurious
men
place
their
chief
felicity
,
alas
!
what
poore
abortions
they
are
,
dead
in
the
very
co●ception
,
not
lasting
out
their
mention
,
what
vanishing
shadows
,
what
a
short
nothing
?
And
how
great
a
madnesse
is
it
to
place
our
contentment
upon
meere
transitorinesse
,
to
fall
in
love
with
that
face
which
cannot
stay
to
be
saluted
?
2
The
unprofitablenes
of
them
:
It
is
easie
to
name
thousands
that
have
mis-carried
by
the
use
of
pleasures
,
who
,
with
Vlysses
his
companions
have
been
turned
into
swinish
beasts
,
by
the
cups
of
this
Circe
;
but
shew
me
the
man
that
ever
was
the
better
for
them
:
we
have
known
want
,
like
to
the
hard
soil
of
Ithaca
,
breed
good
wits
;
but
what
can
fulnesse
yeeld
,
save
fat
guts
,
ill
humours
,
dull
braines
?
The
observation
is
as
true
as
old
,
that
the
flesh
is
nourished
with
soft
,
but
the
minde
with
hard
meats
:
The
Falconer
keeps
his
hawk
sharp
that
would
flye
vvell
;
and
the
horses
are
breath'd
,
and
dieted
,
that
vvould
vvin
the
bell
,
and
the
vvager
.
Sampson
vvas
not
so
strong
,
nor
David
so
holy
,
nor
Solomon
so
vvise
,
as
not
to
be
foyled
vvith
these
assaults
.
It
vvas
one
straine
in
Moses
his
song
,
Iesurun
is
waxed
fat
and
kicked
;
Thou
didst
drink
of
the
pure
blood
of
the
grape
:
thou
art
waxen
fat
,
thou
art
grown
thick
,
thou
art
covered
with
fatnesse
:
then
he
forsook
God
that
made
him
,
and
lightly
esteemed
the
rock
of
his
salvation
.
How
many
brave
hopes
have
vvee
knovvn
dashed
vvith
youthly
excesse
?
how
many
high
,
and
gallant
spirits
effeminated
?
Hannibal
could
complaine
that
he
brought
men
into
Campania
,
but
carryed
women
out
againe
.
Who
ever
knew
any
man
that
by
the
superfluity
of
earthly
contentments
grew
more
wise
,
more
learned
,
more
vertuous
,
more
devout
?
Whereas
it
is
no
rare
thing
to
finde
those
,
whom
a
strait
and
hard
hand
hath
improved
in
all
these
;
It
is
better
to
goe
to
the
house
of
mourning
,
saith
Solomon
,
then
to
goe
to
the
house
of
feasting
:
Sorrow
is
better
then
laughter
,
for
by
the
sadnesse
of
the
countenance
the
heart
is
made
better
.
If
Iobs
children
do
but
meet
at
a
kinde
banquet
,
their
father
is
faine
to
expiate
their
feast
with
sacrifice
;
for
seldome
is
ever
jollity
without
excesse
;
whereas
in
a
sad
austerity
there
is
no
feare
of
over-lashing
.
Thirdly
,
as
there
is
no
profit
in
the
immoderation
of
these
momentany
pleasures
,
so
no
little
pain
in
the
loose
:
This
hony-bagge
hath
ever
a
sting
attending
it
;
so
as
we
are
commonly
plagued
(
as
Bernard
well
)
in
that
wherein
we
were
mis-delighted
.
Fishes
and
fowles
are
well
pleased
with
their
baites
,
but
when
the
hook
or
gin
seizeth
them
,
they
are
too
late
sensible
of
their
misery
.
I
have
known
potions
,
that
have
been
very
pleasant
in
the
mouth
,
which
have
wrought
churlishly
in
the
guttes
;
such
are
these
pleasures
:
What
fruit
have
you
(
saith
the
Apostle
)
in
those
things
whereof
ye
are
now
ashamed
?
The
world
deales
with
too
many
(
as
our
Bromiard
observes
)
like
a
bad
neighbour
,
that
makes
a
man
drunk
purposely
,
to
defeat
him
of
his
purse
or
patrimony
,
when
the
liquor
is
evaporated
,
the
man
awakes
,
and
findes
himselfe
a
beggar
:
Could
we
foresee
the
issue
of
these
sinfull
delights
,
we
durst
not
but
fall
off
.
Had
any
man
before-hand
said
,
Death
is
in
the
pot
,
which
of
the
children
of
the
Prophets
durst
have
been
so
hardy
as
to
put
in
his
spoone
?
It
vvas
a
good
answer
of
a
vvell
meaning
novice
,
vvho
vvhen
he
vvas
told
because
that
hee
was
tender
and
delicate
,
he
could
never
indure
the
hardship
of
a
strict
profession
,
answered
,
Yes
,
I
will
therefore
indure
it
the
rather
,
for
being
so
tender
and
delicate
,
much
lesse
shall
I
be
able
to
indure
the
paines
of
hell
.
Could
vve
then
fore-consider
the
everlasting
torments
,
vvhich
attend
the
momentany
pleasures
of
sin
;
We
vvould
say
to
the
best
and
most
plausible
of
them
,
as
Sir
Thomas
is
reported
to
have
said
to
his
vvife
,
Gentle
Eve
I
will
none
of
your
apple
:
and
would
be
loth
(
as
that
Philosopher
said
in
the
like
case
)
to
buy
repentance
(
yea
torment
)
at
so
deare
a
rate
.
§.
XI
.
Of
the
mo●eration
of
our
desires
in
matter
of
wealth
and
honour
,
&c.
NExt
to
the
moderation
of
our
pleasures
is
that
of
our
desires
,
if
not
rather
before
it
;
for
whereas
there
are
three
acts
of
our
sensitive
appetite
,
in
respect
of
good
,
loving
,
desiring
,
delight
:
Love
makes
way
to
our
desires
,
and
delight
followes
it
;
but
because
the
desires
we
now
speak
of
,
are
rather
covetous
,
then
love-some
;
of
outward
abilities
,
rather
then
bodily
pleasures
,
we
cannot
repent
of
this
order
of
their
tractation
.
And
surely
,
of
the
two
,
our
desires
are
much
more
insatiable
and
boundlesse
then
our
delights
.
A
gluttons
belly
is
much
sooner
filled
then
his
eye
:
For
that
only
can
quiet
the
appetite
of
an
intellectuall
nature
,
which
is
all
and
infinitely
good
;
all
other
things
doe
rather
whet
then
satiate
our
longings
.
All
this
sensible
world
(
as
Gerson
well
)
is
but
as
one
little
morsell
to
the
stomach
of
the
soul
,
and
if
a
thousand
worlds
could
be
let
downe
they
cannot
fill
it
;
for
the
minde
is
by
receiving
enlarged
to
receive
more
;
and
still
cryes
like
the
daughters
of
the
horse-leech
,
Give
,
Give
.
Every
soule
(
as
St.
Austin
wittily
)
is
either
Christs
spouse
,
or
the
Divels
harlot
:
I
adde
,
if
Christs
spouse
,
she
takes
up
with
him
,
and
accounts
all
things
in
the
world
but
dung
,
yea
but
losse
in
comparison
of
him
:
If
the
Divells
harlot
,
she
runs
wilde
after
every
gaudy
pleasure
,
and
profit
;
like
the
barren
womb
,
in
Solomon
,
which
never
saith
,
It
is
enough
.
So
then
the
true
Christian
soule
,
as
it
can
say
with
David
,
whom
have
I
in
heaven
but
thee
,
and
there
is
nothing
in
earth
that
I
desire
besides
thee
;
so
it
can
say
with
St.
Paul
,
I
have
learned
both
to
want
and
to
abound
,
to
be
full
and
to
be
hungry
,
and
in
whatsoever
estate
to
be
therewith
content
.
Our
desires
therefore
are
both
the
surest
measures
of
our
present
estate
,
and
the
truest
prognosticks
of
our
future
:
Vpon
those
words
of
Solomon
,
As
the
tree
falls
so
it
shall
lie
,
Bernard
wittily
,
How
the
tree
will
fall
thou
shalt
soone
know
by
the
store
,
and
weight
of
the
boughes
;
Our
boughes
are
our
desires
,
on
which
side
soever
they
grow
and
sway
most
,
so
shall
the
soule
fall
.
It
was
a
word
too
good
for
him
that
sold
his
birth-right
for
a
messe
of
pottage
,
I
have
enough
my
brother
:
Iacob
himselfe
could
have
said
no
more
;
this
moderation
argues
a
greater
good
then
it selfe
;
for
as
nothing
comes
amisse
to
that
man
who
holds
nothing
enough
,
(
since
the
love
of
mony
is
the
root
of
all
evill
)
so
he
that
can
stint
his
desires
is
canon-proofe
against
tentations
;
whence
it
is
that
the
best
and
wisest
men
have
still
held
themselves
shortest
:
Even
he
that
had
more
then
enough
,
could
say
,
Give
me
not
over-much
.
Who
knowes
not
the
bare
feet
and
patched
cloaks
of
the
famous
Philosophers
amongst
the
heathen
?
Plutarch
wonders
at
Cato
,
that
being
now
old
,
and
having
passed
both
a
Consul-ship
and
Triumph
,
he
never
wore
any
garment
that
exceeded
the
worth
of
an
hundred
pence
.
It
was
the
wish
of
learned
Erasmus
,
after
the
refused
offers
of
great
preferments
,
that
he
might
so
order
his
expences
,
that
he
might
make
all
eaven
at
his
death
;
so
as
when
he
dyed
,
he
might
be
out
of
every
mans
debt
,
and
might
have
only
so
much
mony
left
,
as
might
serve
to
bring
him
honestly
to
his
grave
:
And
it
was
little
otherwise
(
it
seemes
)
with
the
painfull
and
eminent
Master
Calvin
,
who
after
all
his
power
and
prevalence
in
his
place
,
was
found
at
his
death
to
be
worth
some
forty
pounds
sterling
;
a
summe
which
many
a
Master
gives
his
groome
for
a
few
yeares
service
:
Yea
,
in
the
very
chaire
of
Rome
,
(
vvhere
a
man
vvould
least
look
to
meet
vvith
moderation
)
vve
finde
Clement
4.
vvhen
he
would
place
out
his
two
daughters
,
gave
to
the
one
thirty
pounds
in
a
Nunnery
,
to
the
other
three
hundred
in
her
marriage
;
And
Alexander
the
5.
who
was
chosen
Pope
in
the
Councell
of
Pisa
,
had
vvont
to
say
he
was
a
rich
Bishop
,
a
poore
Cardinall
,
and
a
beggarly
Pope
:
The
extreame
lowlinesse
of
Celestine
the
5.
who
from
an
Anachorets
cell
was
fetcht
into
the
Chaire
,
(
and
gave
the
name
to
that
Order
)
was
too
much
noted
to
hold
long
;
he
that
would
onely
ride
upon
an
asse
;
(
whiles
his
successors
mount
on
shoulders
)
soone
walks
on
foot
to
his
desert
,
and
thence
to
his
prison
.
This
man
was
of
the
diet
of
a
brother
of
his
,
Pope
Adrian
,
who
caused
it
to
be
written
on
his
grave
,
that
nothing
fell
out
to
him
in
all
his
life
more
unhappily
,
then
that
hee
was
advanced
to
rule
:
These
are
,
I
confesse
,
meer
Heteroclites
of
the
Papacy
;
the
common
rule
is
otherwise
;
to
let
passe
the
report
which
the
Archbishop
of
Lions
made
in
the
Councel
of
Basil
of
those
many
Millions
,
which
in
the
time
of
Pope
Martin
came
to
the
Court
of
Rome
out
of
France
alone
;
and
the
yearely
summes
registred
in
our
Acts
,
which
out
of
this
Iland
flew
thither
,
above
the
Kings
revenues
:
we
know
in
our
time
what
millions
of
gold
Sixtus
5.
who
changed
a
neat-heards
cloak
for
a
Franciscans
cowle
,
(
and
therefore
by
vertue
of
his
order
might
touch
no
silver
)
raked
together
in
five
yeares
space
.
The
story
is
famous
of
the
discourse
betwixt
Pope
Innocent
the
4.
and
Thomas
Aquinas
;
When
that
great
Clerk
came
to
Rome
,
and
looked
somewhat
amazedly
upon
the
masse
of
Plate
,
and
treasure
which
he
there
saw
;
Lo
,
said
the
Pope
,
you
see
,
Thomas
,
we
cannot
say
as
S.
Peter
did
of
old
,
Silver
and
gold
have
I
none
;
No
,
said
Aquinas
,
neither
can
you
command
as
he
did
,
the
lame
man
to
arise
and
walk
.
There
was
not
more
difference
in
the
wealth
of
the
time
,
then
in
the
vertue
.
It
was
an
heroicall
word
of
S.
Paul
;
As
having
all
things
,
yet
possessing
nothing
;
and
a
resolution
no
lesse
,
that
rather
then
he
would
be
put
down
by
the
brag
of
the
false-teachers
among
the
Corinthians
,
he
would
lay
his
fingers
to
the
stitching
of
skins
for
Tent-making
.
What
speak
I
of
these
meannesses
,
when
he
tells
us
of
holy
men
,
that
wandred
about
in
sheep-skins
,
and
goats
skins
,
in
deserts
,
and
mountains
,
and
caves
of
the
earth
?
Yea
what
doe
I
fall
into
the
mention
of
any
of
these
,
when
I
heare
the
Lord
of
life
,
the
God
of
glory
,
who
had
the
command
of
earth
,
and
heaven
,
say
,
The
foxes
have
holes
,
and
the
birds
of
the
ayre
haue
nests
,
but
the
son
of
man
hath
not
where
to
lay
his
head
?
It
was
a
base
and
unworthy
imputation
,
that
hath
been
cast
upon
him
by
some
ignorant
favourers
of
wilfull
poverty
,
that
he
lived
upon
pure
almes
.
If
our
blessed
Saviour
,
and
his
train
had
not
a
common
stock
,
wherefore
was
Iudas
the
purse-bearer
?
and
why
in
that
office
did
he
repine
at
the
costly
oyntment
bestowed
upon
his
Master
,
as
that
which
might
have
been
sold
for
300
,
pence
to
the
use
of
the
poore
,
if
himselfe
had
not
wont
to
be
a
receiver
of
the
like
summes
in
a
pretence
of
distribution
?
wherein
had
he
been
a
thiefe
,
if
he
had
not
both
wont
,
and
meant
to
lurch
out
of
the
common
Treasury
?
Certainly
,
he
that
said
,
It
is
better
to
giue
then
to
receive
,
would
not
faile
of
the
better
,
and
take
up
with
the
worse
:
and
he
who
sent
his
Cators
to
Sichem
to
buy
meat
,
would
not
goe
upon
trust
with
Samaritans
:
Now
,
he
that
shall
aske
how
this
stock
should
arise
,
may
easily
think
that
he
vvho
commanded
the
fish
to
bring
him
tribute-mony
,
had
a
thousand
vvayes
to
make
his
owne
provision
:
Amongst
vvhich
,
this
is
cleare
and
eminent
;
His
chosen
vessel
could
say
,
Even
so
the
Lord
hath
ordained
that
they
which
preach
the
Gospell
,
should
live
of
the
Gospell
.
Lo
this
was
Christs
owne
ordination
,
was
it
not
therefore
his
practice
?
and
if
any
man
would
rather
cast
it
upon
our
Saviours
care
for
the
provision
of
succeeding
times
,
he
may
soone
learne
,
that
when
the
blessed
Son
of
God
sent
his
Disciples
as
Legates
from
his
own
side
,
to
preach
the
Gospell
,
without
scrip
,
or
mony
,
the
word
was
,
dignus
est
,
The
labourer
is
worthy
of
his
wages
:
he
saith
not
,
The
begger
is
vvorthy
of
his
almes
:
This
maintenance
vvas
not
of
beneficence
,
but
duty
:
So
as
Salmeron
observes
well
,
neither
Christ
nor
his
Apostles
were
in
any
vvant
;
they
earned
what
they
had
,
and
they
had
what
was
sufficient
:
And
if
that
gracious
Messiah
beg'd
water
of
the
Samaritan
woman
,
at
Iacobs
vvell
,
it
vvas
because
he
thirsted
after
the
salvation
of
her
,
and
her
neighbours
;
and
vvould
take
this
occasion
to
bestow
upon
them
the
vvaters
of
life
,
vvhich
they
had
not
othervvise
knowne
,
or
desired
;
I
heare
vvhere
he
askt
for
vvater
,
a
common
element
,
and
that
for
vvhich
the
giver
vvas
no
whit
the
poorer
,
I
vvould
faine
heare
vvhere
hee
askt
for
bread
,
vvhere
for
meat
:
I
find
vvhere
he
gave
bread
more
then
once
,
to
thousands
,
and
fish
to
boot
;
but
where
ever
did
he
ask
a
morsell
,
or
finne
?
shortly
then
,
he
vvho
could
have
commanded
all
the
pomp
and
royalty
of
the
whole
world
,
would
appeare
in
the
forme
of
a
servant
,
that
he
might
sanctifie
a
meane
and
moderate
condition
to
us
.
It
is
true
,
there
can
bee
no
certaine
proportion
of
our
either
having
,
or
desiring
;
since
the
conditions
of
men
are
in
a
vast
difference
;
for
that
coat
which
is
too
bigge
for
a
dwarfe
,
will
not
so
much
as
come
upon
a
Giants
sleeve
:
and
it
is
but
just
and
lawfull
for
every
man
to
affect
so
much
,
as
may
bee
sufficient
,
not
only
for
the
necessity
of
his
person
,
but
for
the
decency
of
his
estate
;
the
neglect
whereof
may
be
sordid
,
and
deservedly
taxable
.
It
is
said
of
Gregory
the
great
,
that
he
sharply
reproved
Paschafius
Bishop
of
Naples
;
for
that
he
used
to
walk
down
to
the
Sea-side
,
attended
only
with
one
or
two
of
his
Clergy
,
without
that
meet
port
which
his
place
required
.
Surely
,
he
that
goeth
below
himself
,
disparageth
his
vocation
,
and
whiles
he
would
seeme
humble
,
is
no
other
then
carelesse
:
But
all
things
considered
,
he
that
can
cut
eavenest
betweene
want
and
excesse
,
is
in
the
safest
,
easiest
,
happiest
estate
:
A
truth
,
which
if
it
were
duely
entertained
,
would
quit
mens
hearts
of
a
world
of
vexation
,
which
now
they
doe
willingly
draw
upon
themselves
;
for
he
that
resolves
to
be
rich
,
and
great
,
as
he
must
needs
fall
into
many
snares
of
sin
,
so
into
manifold
distractions
of
cares
.
It
was
a
true
word
of
wise
Bion
,
in
Laertius
,
who
when
he
was
asked
,
what
man
lived
most
unquietly
,
answered
,
He
that
in
a
great
estate
affects
to
be
prosperous
:
In
all
experience
,
he
that
sets
too
high
a
pitch
to
his
desires
,
lives
upon
the
rack
;
neither
can
be
loosed
,
till
he
remit
of
his
great
thoughts
,
and
resolve
to
clip
his
wings
and
train
,
and
to
take
up
with
the
present
.
Very
seasonable
and
witty
was
that
answer
,
which
Cyneas
in
the
story
gave
to
ambitious
Pyrrhus
,
when
that
great
Conqueror
began
speech
of
his
designes
:
Well
,
said
Cyneas
,
when
thou
hast
vanquished
the
Romans
,
vvhat
vvilt
thou
then
doe
?
I
will
then
(
said
Pyrrhus
)
saile
over
to
Sicily
;
And
vvhat
wilt
thou
doe
,
said
Cyneas
,
vvhen
that
is
vvon
?
then
vvill
vve
said
Pyrrhus
,
subdue
Africk
;
Well
,
and
when
that
is
effected
,
vvhat
vvilt
thou
(
said
Cyneas
)
then
doe
?
Why
then
,
said
Pyrrhus
,
we
vvill
sit
downe
and
spend
the
rest
of
our
time
merrily
,
and
contentedly
:
And
vvhat
hinders
thee
,
said
Cyneas
,
that
vvithout
all
this
labour
&
perill
,
thou
canst
not
now
doe
so
before-hand
?
Certainly
,
nothing
lies
crosse
the
vvay
of
our
contentation
,
but
our
owne
thoughts
;
and
those
the
all-wise
God
leaves
there
on
purpose
for
the
just
torture
of
great
hearts
.
It
vvas
a
truly
Apostolicall
,
and
divine
counsell
that
the
chosen
vessell
gives
to
his
Hebrewes
;
Let
your
conversation
be
without
covetousnesse
;
and
be
content
with
such
things
as
ye
have
:
vvhich
unto
his
Timothy
he
limits
to
food
and
rayment
;
and
backs
it
irrefragably
with
a
reason
fetcht
from
our
first
and
last
estate
;
For
we
brought
nothing
into
this
world
,
and
it
is
certaine
wee
shall
carry
nothing
out
.
Lo
,
wee
begin
and
end
vvith
nothing
;
and
no
lesse
then
all
can
sate
us
vvhile
vve
are
:
Oh
the
infinite
avarice
and
ambition
of
men
!
the
Sea
hath
both
bottome
,
and
bounds
,
the
heart
of
man
hath
neither
.
There
are
those
,
as
our
Bromiard
observes
,
who
in
a
faire
pretence
of
mortification
,
like
soaring
Kites
,
flie
up
from
the
earth
,
and
cry
,
Fie
,
Fie
,
in
their
flight
,
as
if
they
scorned
these
lower
vanities
,
and
yet
when
they
have
done
,
stoop
upon
the
first
carrion
that
comes
in
their
eye
:
False
Pharisees
that
under
the
colour
of
long
prayers
devoure
widowes
houses
;
Pharisaicall
votaries
that
under
colour
of
wilfull
poverty
,
sweep
away
vvhole
Countries
into
their
Corban
.
Amongst
the
very
Mahumetans
under
the
name
of
sanctity
,
the
Scirifii
in
Africk
,
in
our
very
age
,
the
sonnes
of
Scirifius
Hascenus
,
desire
no
more
patrimony
from
their
father
,
but
a
drum
,
and
an
ensigne
;
and
thus
furnished
,
(
religion
being
their
sole
pretext
)
they
run
away
with
the
large
kingdomes
of
Fez
,
and
Morocco
.
And
what
other
spirit
possessed
Fryer
Campanella
,
a
poore
Dominican
in
our
time
,
who
durst
think
of
changing
his
cowle
for
a
crowne
,
ayming
at
no
lesse
in
his
secret
treaty
with
the
Turks
,
then
the
now
divided
Empire
of
Italy
?
How
no
lesse
rise
then
insatiable
are
these
desires
of
men
?
One
plots
for
a
Lordship
,
another
for
a
Coronet
.
One
hath
swallowed
a
crozier
,
another
a
Scepter
;
a
third
a
Monarchy
,
and
a
fourth
all
these
:
Of
all
the
ambitions
that
have
come
to
my
notice
,
I
doe
most
wonder
at
that
of
Maximilian
the
first
,
who
being
Emperour
affected
also
to
be
Pope
;
and
for
that
purpose
,
in
his
letter
written
to
the
Baron
of
Lichtenstein
,
offered
the
summe
of
three
hundred
thousand
Ducats
,
besides
the
pawne
of
foure
rich
and
preciously
stuffed
chests
,
together
with
the
sumptuous
pall
of
his
Princely
investiture
;
vvhereof
(
said
he
)
after
we
are
seized
of
the
Papacy
,
vve
shall
have
no
further
use
:
Though
vvhy
not
(
saith
Waremundus
)
as
vvell
as
Pope
Boniface
the
eight
,
vvho
girded
vvith
his
sword
,
and
crowned
vvith
an
Imperiall
Diadem
came
abroad
magnificently
amongst
the
people
and
could
openly
professe
,
I
am
both
Caesar
and
Pope
.
Vaine
men
!
whither
doe
our
restlesse
desires
carry
us
,
unlesse
grace
and
wiser
thoughts
pineon
their
wings
?
Which
if
vve
doe
seriously
affect
;
there
is
a
double
remedy
of
this
immoderation
;
The
first
is
the
due
consideration
of
our
owne
condition
,
both
in
the
shortnesse
and
ficklenesse
of
our
life
,
and
the
length
and
vveight
of
our
reckoning
.
Alas
,
if
all
the
vvorld
were
mine
,
how
long
could
I
injoy
it
?
Thou
foole
,
this
night
shall
they
take
away
thy
soule
,
as
vvas
said
to
the
rich
projector
in
the
parable
,
and
then
whose
shall
all
these
things
bee
?
Were
I
the
great
King
of
Babylon
,
vvhen
I
see
the
hand
writing
my
destiny
upon
the
vvall
,
vvhat
should
I
care
for
the
massie
bowls
of
my
cupboord
,
or
the
golden
roofe
of
my
Palace
?
vvhat
foole
vvas
ever
fond
of
the
orient
colours
of
a
bubble
?
vvho
ever
vvas
at
the
cost
to
gild
a
mud-vvall
?
or
to
embroyder
that
tent
vvhich
he
must
remove
to
morrow
?
Such
is
my
condition
here
;
I
must
alter
,
it
cannot
.
It
is
the
best
ceremony
that
I
could
note
in
all
the
pack
of
those
Pontificall
rites
,
that
an
herald
burnes
tovve
before
the
nevv
Pope
in
all
the
height
of
his
pomp
,
and
cryes
Holy
Father
,
thus
passes
the
glory
of
the
world
:
Thus
,
even
thus
indeed
,
the
glory
passes
;
the
account
passes
not
so
soon
:
It
is
a
long
reckoning
that
remaines
to
be
made
for
great
receipts
:
for
vve
are
not
the
owners
;
vve
are
the
baylifes
or
stewards
of
our
vvhole
estates
:
In
the
day
of
our
great
Audit
,
there
is
not
one
peny
but
must
be
calculated
;
and
vvhat
can
the
greatnesse
of
the
summe
(
passed
through
our
hands
)
then
availe
us
,
other
then
to
adde
difficulty
to
the
computation
,
and
danger
to
the
accountant
?
When
Death
shall
come
roughly
to
us
in
the
style
that
Benedict
did
to
Totilaes
servant
,
Lay
downe
that
thou
bearest
,
for
it
is
not
thine
owne
;
and
the
great
Master
of
the
universall
family
of
the
world
shall
call
us
to
a
redde
rationem
,
for
all
that
we
have
received
;
Woe
is
me
,
what
pleasure
shall
it
be
to
me
that
I
had
much
?
What
is
the
poore
horse
the
better
for
the
carriage
of
a
rich
sumpter
all
day
,
when
at
night
he
shall
lie
downe
with
a
galled
back
?
I
heare
him
that
wished
to
live
Croesus
,
wishing
to
die
a
beggarly
Cynick
,
that
was
not
worth
his
shroud
:
The
cheare
goes
downe
well
,
till
it
come
to
the
shot
;
when
that
goes
too
deep
,
vve
quarrell
at
our
excesse
.
Oh
our
madnesse
to
doat
upon
our
future
repentance
!
The
second
remedy
,
is
the
due
consideration
of
the
object
of
our
desires
:
Alas
,
vvhat
poore
stuffe
is
this
vvherewith
vve
are
transported
?
what
is
the
most
preciovs
metall
of
either
colour
,
but
thick
clay
,
as
the
maker
himself
calls
it
?
What
is
the
largest
territory
but
an
insensible
spot
of
contemptible
earth
?
what
are
the
greatest
commands
,
but
a
glorious
servitude
?
what
the
highest
offices
,
but
golden
fetters
?
vvhat
the
highest
titles
,
but
aire
and
sound
?
And
if
the
fond
minds
of
worldlings
can
set
other
glosses
on
these
bewitching
contentments
,
yet
,
as
when
a
man
that
hath
eaten
saffron
,
breathes
upon
a
painted
face
,
he
presently
descryes
and
shames
the
false
complexion
;
so
when
the
truly
rationall
and
judicious
shall
come
to
spend
his
thoughts
upon
the
best
,
and
all
of
these
garish
and
glittering
allurements
,
he
shall
speedily
detect
their
vanity
,
and
bewray
their
dissembled
unworthinesse
.
§.
XII
.
The
moderation
of
our
passions
:
and
therein
first
of
our
sorrow
.
THe
moderation
of
our
passions
challengeth
the
next
roome
;
In
the
pursuit
whereof
(
since
their
variety
is
great
)
it
were
easie
to
passe
our
bounds
;
but
we
shall
moderate
our
discourse
,
and
select
some
of
the
most
impetuous
:
As
for
love
and
joy
,
they
have
so
much
affinity
with
pleasure
and
delight
whereof
we
have
already
treated
,
that
we
shall
spare
the
labour
of
their
further
mention
.
Sorrow
shall
take
the
first
place
;
a
passion
that
hath
beene
guilty
of
much
blood
.
We
have
read
and
heard
of
some
few
,
that
have
dyed
of
joy
;
as
Chilon
of
Sparta
,
when
he
imbraced
his
sonne
returning
with
honour
;
and
Clidemus
the
Athenian
,
when
he
was
crowned
by
the
Players
;
these
Tertullian
instances
in
;
So
Pope
Leo
the
tenth
(
if
we
beleeve
Iovius
)
is
said
to
dye
for
the
joy
of
taking
Millaine
;
so
Senas
the
Generall
of
the
Turkish
gallies
,
dyed
for
the
joy
of
the
returne
of
that
sonne
,
whom
he
had
given
for
lost
;
It
was
with
these
,
as
with
them
,
whom
we
have
seene
choaked
with
those
cordiall
waters
,
which
they
have
received
for
the
remedy
of
their
qualmes
:
But
our
experience
tells
us
of
a
thousand
for
one
,
that
have
beene
kill'd
with
griefe
:
Not
perhaps
in
a
sudden
violence
(
which
kinde
of
death
Caesar
esteemed
more
easie
)
but
in
a
lingring
,
and
languishing
forme
of
murder
;
for
a
broken
spirit
dryeth
and
bones
,
saith
Solomon
;
and
by
the
sorrow
of
the
heart
,
the
spirit
is
broken
.
This
is
our
childs
part
which
was
beset
us
in
Paradise
before
we
were
:
By
the
mothers
side
,
In
sorrow
shalt
thou
bring
forth
;
By
the
fathers
,
In
sorrow
shalt
thou
eat
of
it
,
all
the
dayes
of
thy
life
:
Sorrow
in
birth
,
sorrow
in
life
,
and
in
death
sorrow
.
The
shadow
doth
not
more
inseparably
follow
the
body
,
then
this
doth
our
existence
;
so
as
he
that
meant
to
say
Thrice
miserable
,
mistooke
not
much
,
when
he
said
,
Thrice
man.
If
we
look
upon
those
who
have
had
the
greatest
share
in
Gods
love
,
we
shall
finde
them
to
have
drunk
deepest
of
this
cup.
The
great
mirrour
of
patience
can
say
,
My
bowels
boyled
and
rested
not
;
the
dayes
of
affliction
prevented
me
.
I
went
mourning
without
the
Sun
;
I
am
a
brother
to
Dragons
,
and
a
companion
to
owles
.
And
the
sweet
singer
of
Israel
warbles
out
sad
straines
of
complaint
,
in
this
kinde
;
The
sorrowes
of
death
compassed
me
about
,
and
the
paines
of
hell
gat
hold
on
me
;
And
againe
,
My
soule
melts
for
very
heavinesse
.
Esay
cryes
out
of
his
loynes
;
Ieremy
of
his
bowells
;
and
good
Ezekiah
chatters
like
a
Crane
or
Swallow
,
and
mournes
like
a
Dove
.
What
speak
I
of
these
,
when
I
hear
the
Lord
of
life
and
glory
say
,
My
soule
is
exceeding
heavy
,
even
to
the
death
.
Now
this
sorrow
is
ever
out
of
the
sense
of
some
evill
:
Evill
,
whether
of
sin
,
or
of
punishment
;
Of
sinne
,
whether
of
others
,
or
our
owne
.
Punishment
,
as
bodily
sicknesse
,
death
of
friends
,
worldly
losses
;
all
these
are
just
grounds
of
sorrow
.
Rivers
of
waters
run
downe
mine
eyes
,
because
they
keep
not
thy
law
,
saith
holy
David
.
And
doe
we
not
think
he
sorrowed
more
for
his
owne
sinnes
?
There
is
no
rest
in
my
bones
,
saith
he
,
because
of
my
sinne
,
And
all
the
night
long
I
make
my
bed
to
swim
;
I
water
my
couch
with
my
teares
.
Punishment
doth
not
more
necessarily
follow
upon
sinne
,
then
sorrow
followes
punishment
;
Davids
eye
is
consumed
because
of
his
griefe
.
Ezekiah
turnes
him
to
the
wall
and
weeps
;
And
whiles
St.
Paul
chargeth
not
to
mourn
immoderatly
for
the
dead
,
he
supposeth
just
teares
due
:
Garments
were
allowed
to
be
torne
by
Gods
people
at
the
death
of
friends
;
and
at
the
Parents
death
,
after
thirty
dayes
wearing
,
it
was
their
guise
to
lay
downe
those
rent
garments
,
never
to
be
sowne
up
againe
;
wee
pitty
and
grieve
at
the
childishnesse
of
those
innocent
babes
,
that
can
play
at
wink
and
hide
about
their
Fathers
hearse
:
And
for
afflictions
,
whether
of
body
or
estate
,
how
are
they
such
,
if
we
feele
them
not
?
and
how
doe
we
feele
them
,
if
we
sorrow
not
?
The
sense
of
paine
argues
life
,
as
St.
Ambrose
well
.
It
is
ill
taken
by
the
Almighty
from
his
people
that
he
had
striken
them
but
they
grieved
not
;
this
is
(
what
lyes
in
us
)
to
disappoint
God
of
his
purpose
;
and
to
put
our selves
into
the
posture
of
Solomons
drunkard
;
They
have
striken
me
(
doth
he
say
)
and
I
was
not
sick
,
they
have
beaten
me
,
and
I
felt
it
not
;
we
are
wont
to
censure
that
child
for
stubborne
and
gracelesse
,
that
sheds
no
teares
when
he
is
whipped
:
It
cannot
be
well
with
us
,
if
vve
sorrow
not
;
Blessed
are
they
that
mourne
.
But
there
are
certaine
just
conditions
and
cautions
of
our
griefe
,
vvhich
vve
cannot
exceed
or
neglect
,
vvithout
offence
both
to
God
,
and
to
our selves
.
Whereof
the
first
shall
be
,
that
the
cause
of
our
sorrow
be
just
:
not
fancied
,
not
insufficient
;
For
vve
have
knowne
some
that
have
brew'd
their
owne
griefe
,
vvho
vvith
Simeon
Stylites
have
voluntarily
chained
up
themselves
in
their
owne
pillar
,
vvhen
they
might
have
enjoyed
free
scope
of
comfortable
liberty
.
How
many
melancholique
peeces
have
vvith
meere
imaginations
made
their
lives
miserable
,
and
vvorne
out
their
dayes
in
the
bitternesse
of
their
soule
;
only
out
of
those
conceits
vvhich
the
by-standers
have
hooted
at
,
as
either
impossible
,
or
ridiculous
?
One
thinkes
himselfe
loathsomly
deformed
,
another
disgraced
and
infamous
;
a
third
dying
or
dead
:
One
thinks
himselfe
transmuted
into
some
beast
:
another
possessed
by
some
ill
spirit
.
What
forme
cannot
this
humour
put
on
?
I
leave
these
kind
of
complainants
to
good
counsell
and
Ellebore
.
Others
there
are
,
who
have
indeed
reall
crosses
,
but
farre
below
their
sorrow
,
passionately
lamenting
even
small
afflictions
:
so
we
have
seene
a
child
,
when
he
hath
taken
a
heedlesse
and
harmlesse
fall
,
bewray
his
griefe
with
loud
crying
,
and
in
a
foolish
anguish
knocking
his
head
against
that
ground
,
which
he
accuseth
for
his
miscarriage
:
Thus
we
finde
certain
Armenians
,
styled
of
old
by
the
name
of
Chazinzarii
,
who
kept
a
yearely
fast
,
called
Arzibur
,
in
the
sad
memory
of
the
dogge
of
Sergius
,
their
Martyr
,
(
of
that
name
)
devoured
by
a
wolfe
;
which
attendant
of
his
,
was
wont
to
goe
before
his
Master
,
and
by
some
dumb
signes
,
call
forth
the
disciples
to
their
devotions
:
It
was
an
affliction
to
Rachel
that
she
had
no
children
,
but
she
had
no
reason
so
to
be
affected
with
it
,
as
to
say
,
Give
me
children
,
or
else
I
dye
:
Ionah
had
cause
to
be
sorry
for
the
losse
of
his
Gourd
,
but
he
had
no
reason
to
say
,
It
is
better
for
me
to
dye
then
to
live
:
These
dispositions
are
like
unto
a
new
cart
,
which
screaks
,
and
cryes
,
even
whiles
it
hath
no
burden
but
his
owne
wheeles
,
whereas
that
which
is
long
used
,
and
well
liquored
,
goes
silently
away
with
an
heavy
load
.
Our
second
caution
therefore
must
be
,
that
even
our
just
sorrow
be
moderate
;
for
the
quantity
,
not
more
then
enough
.
It
was
a
rule
of
the
Lycians
(
as
St.
Ambrose
tells
us
)
if
a
man
would
mourn
above
his
stint
,
to
put
him
into
a
womans
habit
;
we
may
mourne
for
the
dead
,
but
not
as
men
without
hope
:
David
mournes
,
at
least
enough
,
for
his
sick
childe
,
but
when
hee
perceives
it
once
dead
,
he
riseth
up
,
and
washeth
,
anointeth
and
refresheth
himselfe
,
and
changeth
his
apparell
,
and
comes
into
the
Lords
house
to
worship
.
Hath
good
Melaina
lost
her
husband
,
and
her
children
at
once
?
her
teares
are
just
,
but
she
dries
them
up
at
last
with
this
resolution
,
that
she
shall
now
the
more
freely
betake
her selfe
to
her
devotion
.
Have
we
lost
our
worldly
goods
?
they
had
not
beene
goods
,
if
they
vvere
not
vvorth
our
griefe
for
their
miscarriage
;
if
,
as
our
riches
have
wings
,
they
be
flowne
up
to
heaven
,
(
being
taken
away
by
the
same
hand
that
gave
them
)
it
is
good
reason
our
sorrow
should
give
way
to
our
submission
and
obedience
:
and
we
should
say
vvith
Iob
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
,
blessed
bee
the
name
of
the
Lord.
As
then
on
the
one
side
we
may
not
so
obdure
our selves
,
as
to
be
like
the
Spartan
boyes
,
vvhich
would
not
so
much
as
change
a
countenance
at
their
beating
;
so
on
the
other
side
,
vve
may
not
be
like
to
those
Anticks
of
stone
,
vvhich
vve
see
carved
out
under
the
end
of
great
beams
in
vast
buildings
,
vvhich
seeme
to
make
vvry
and
vvrencht
faces
,
as
if
they
vvere
hard
put
to
it
,
vvith
the
vveight
,
vvhen
as
indeed
they
beare
little
or
nothing
.
Our
third
Caution
is
,
that
the
measure
of
this
sorrow
be
proportioned
,
vvhether
it
be
more
or
lesse
,
according
to
the
cause
of
the
sorrow
;
for
it
may
be
so
moderate
,
as
to
be
unproportionable
.
Griefe
for
crosses
should
be
small
,
and
impassionate
;
griefe
for
sin
can
hardly
be
too
much
:
and
as
those
crosses
,
and
those
sins
differ
in
degree
,
so
should
the
degrees
of
our
sorrow
;
he
therefore
that
grieves
more
for
a
crosse
,
then
for
his
sinne
;
or
grieves
equally
for
a
small
crosse
and
a
greater
,
offends
in
the
undue
proportion
of
his
sorrow
:
Shortly
then
,
there
is
a
worldly
sorrow
,
and
there
is
a
spirituall
;
both
which
must
know
their
just
limits
;
right
reason
and
true
Philosophy
teaches
the
one
,
the
other
Divinity
.
I
have
lost
my
goods
;
were
they
mine
first
?
perhaps
I
was
but
their
keeper
,
or
bearer
,
not
their
owner
;
I
see
the
groom
that
keeps
the
horse
is
not
much
troubled
to
flea
him
;
what
doth
he
lose
but
his
labour
in
tending
him
?
What
was
the
mule
in
Plutarch
,
after
his
lying
down
in
the
water
,
troubled
with
the
melting
of
that
burden
of
salt
,
which
he
carryed
?
or
what
paines
is
it
to
the
silly
asse
,
that
the
treasure
which
he
bore
is
taken
off
,
and
laid
up
in
his
Masters
chest
?
I
see
many
sweating
in
the
mint
upon
severall
imployments
,
they
have
money
enough
under
their
hands
,
what
are
they
the
richer
?
or
doe
they
greeve
to
see
it
carryed
away
in
full
sacks
from
their
fingering
?
My
goods
are
lost
;
were
they
not
only
lent
me
for
a
time
,
till
they
should
be
called
for
?
were
they
not
delivered
into
my
hands
,
only
to
be
paid
back
upon
account
?
if
the
owner
require
them
at
his
day
,
what
harme
is
done
?
so
that
my
reckoning
bee
eaven
,
how
can
I
complaine
to
be
eased
of
a
charge
?
I
have
lost
my
goods
by
shipwrack
;
It
is
well
that
my selfe
have
escaped
;
how
have
I
heard
and
read
of
Philosophers
,
who
have
voluntarily
cast
their
gold
into
the
Sea
;
the
windes
have
done
that
for
me
,
which
their
hands
did
for
themselves
?
perhaps
that
very
wealth
had
beene
my
undoing
,
which
at
least
,
can
doe
no
harme
where
it
is
;
why
did
I
trust
such
friends
as
winde
and
water
,
if
I
did
not
looke
to
be
disappointed
?
I
have
lost
my
goods
by
casualty
of
fire
;
even
that
casualty
was
not
without
a
providence
:
He
that
sent
that
fire
,
meant
to
try
me
by
it
;
he
had
not
sent
it
,
but
that
he
knew
there
was
drosse
of
worldlinesse
and
corruption
to
be
thus
purged
out
of
me
:
It
is
a
worse
flame
that
I
have
deserved
;
and
if
by
this
lesser
and
momentany
fire
,
the
mercy
of
God
hath
meant
to
prevent
that
greater
,
and
everlasting
,
I
have
reason
(
as
the
Martyrs
were
wont
)
to
embrace
the
flame
.
I
have
lost
my
goods
by
robbery
,
cosenage
,
oppression
;
I
would
be
loth
to
be
in
his
case
that
hath
thus
found
them
:
Let
him
mourn
that
hath
thus
purchased
a
curse
:
for
me
,
I
have
but
forceably
transferred
my
charge
,
where
it
will
be
wofully
audited
for
.
It
is
all
one
to
me
whether
it
be
fire
,
or
water
,
or
fraud
,
or
violence
that
hath
robbed
me
;
there
is
one
and
the
same
hand
of
God
in
all
these
events
:
let
me
kisse
that
hand
which
strikes
me
with
these
varieties
of
rods
,
and
I
shall
say
,
It
is
good
for
me
that
I
was
afflicted
.
My
friend
,
my
wife
,
my
child
is
dead
;
say
rather
they
are
departed
:
I
can
scarce
allow
it
to
be
a
death
,
where
they
decease
well
:
prosectio
est
,
quam
tu
putas
mortem
,
as
Tertullian
of
old
.
It
is
a
meere
departure
of
those
partners
which
must
once
meet
,
and
from
those
friends
which
must
soone
follow
and
overtake
us
.
Sorrow
is
so
proper
for
a
funerall
that
the
Jews
were
wont
to
hire
mourners
,
rather
then
they
would
want
them
:
Even
our
blessed
Saviour
bestowed
teares
upon
the
Exequies
of
him
,
whom
he
meant
presently
to
raise
:
it
is
not
for
us
to
be
too
niggardly
of
this
warme
dew
;
but
those
teares
which
are
shed
at
the
decease
of
good
soules
,
should
be
like
those
drops
of
raine
which
fall
in
a
Sun-shine
,
mixed
with
rayes
of
comfort
.
Let
them
put
no
stint
to
their
sorrow
who
think
there
is
no
rest
,
no
happinesse
after
death
:
but
for
us
,
who
know
death
to
be
only
the
end
of
our
life
,
not
of
our
being
;
yea
rather
the
change
of
a
better
life
for
worse
;
we
have
reason
to
dry
up
our
teares
,
and
in
some
sort
to
imitate
the
patterne
of
those
nations
,
which
were
wont
to
mourne
at
the
birth
of
their
children
,
and
rejoyce
and
feast
at
their
death
:
a
practise
,
which
in
part
was
taken
up
by
the
Jewes
themselves
,
who
with
their
mourners
mixed
also
musitians
in
their
Funerall
banquets
,
and
countenanced
by
great
and
wise
Solomon
,
The
day
of
death
is
better
then
ones
birth
day
.
Shortly
then
,
I
have
parted
with
a
good
child
,
but
to
a
better
Father
,
to
a
more
glorious
patrimony
:
whether
now
is
the
childs
gaine
,
or
the
Fathers
losse
greater
?
and
what
can
it
be
but
selfe-love
that
makes
me
more
sensible
of
my
owne
losse
,
then
my
childes
glory
?
It
is
my
weaknesse
therefore
,
if
I
doe
not
either
swallow
,
or
stifle
my
sorrow
.
I
have
lost
my
health
and
am
seized
with
sicknesse
and
paine
:
This
,
this
,
next
to
death
is
the
King
of
sorrowes
;
all
earthly
crosses
vaile
to
it
,
and
confesse
themselves
trifles
in
comparison
:
what
ease
can
I
now
find
in
good
vvords
more
then
Callicon
found
to
his
head
in
that
chaffe
,
vvherewith
he
stuffed
his
earthen
pitcher
,
vvhich
he
made
his
pillow
?
vvhiles
the
thorne
is
ranckling
in
my
foot
,
vvhat
ease
can
I
finde
in
a
poultesse
?
Know
,
O
weak
man
,
there
is
that
in
a
Christian
heart
vvhich
is
a
more
then
sufficient
cordiall
against
sicknesse
,
paines
,
death
,
and
that
can
triumph
over
the
vvorst
extremities
.
This
is
the
victory
,
vvhich
overcomes
a
vvorld
(
of
miseries
)
even
our
faith
.
Not
so
only
(
saith
the
chosen
vessell
)
but
we
glory
or
rejoyce
in
tribulations
:
For
,
lo
,
our
faith
is
it
vvhich
puts
true
constructions
upon
our
paines
.
Health
it self
vvould
not
be
vvelcome
to
us
,
if
we
did
not
know
it
good
;
and
if
vve
could
be
perswaded
that
sicknesse
were
good
,
or
better
for
us
,
vvhy
should
not
that
be
equally
vvelcome
?
It
vvas
a
good
speech
of
that
Hermite
,
vvho
vvhen
he
heard
a
man
praying
vehemently
for
the
removall
of
his
disease
,
said
,
(
Fili
,
rem
tibi
necessariam
abjicere
audes
?
)
Alas
,
sonne
,
you
goe
about
to
be
rid
of
a
necessary
commodity
.
The
Christian
heart
knowes
it
is
in
the
hands
of
him
who
could
as
easily
avert
evill
,
as
send
it
;
and
whose
love
is
no
lesse
,
then
his
power
;
and
therefore
resolves
,
he
could
not
suffer
,
if
not
for
the
better
.
The
parent
is
indulgent
to
his
child
,
were
his
love
well
improved
;
if
he
would
not
suffer
his
son
to
be
let
blood
in
a
plurifie
,
whiles
the
Physitian
knowes
he
dyes
if
he
bleed
not
?
An
ignorant
pesant
hath
digg'd
up
a
lump
of
pretious
Ore
,
doe
we
not
smile
at
him
,
if
he
be
unwilling
the
finer
should
put
it
into
the
fire
?
The
presse
is
prepared
for
the
grapes
and
Olives
,
and
(
as
Austin
well
)
neither
of
them
will
yeeld
their
comfortable
and
wholsome
juyce
without
an
hard
strayning
;
would
not
that
fond
Manichee
make
himselfe
ridiculous
,
that
should
sorbid
to
gather
,
much
more
to
wring
them
?
Shortly
then
,
am
I
visited
with
sicknesse
?
it
is
not
for
me
(
like
a
man
that
is
overloaded
with
too
heavy
a
burden
)
to
make
ill
faces
;
but
to
stir
up
my
Christian
resolution
,
and
to
possesse
my
soule
in
patience
,
as
well
knowing
that
the
vessell
that
would
be
fit
for
Gods
cup-board
,
must
be
hammered
with
many
stroakes
;
the
corne
for
Gods
table
must
passe
under
the
sickle
,
the
flayle
,
the
mill
;
the
spices
for
Gods
perfume
must
be
bruised
and
beaten
.
In
●umme
;
worldly
crosses
cannot
affect
us
with
too
deepe
sorrow
,
if
we
have
the
grace
and
leasure
to
turne
them
round
,
and
view
them
on
all
sides
;
for
if
we
finde
their
face
sowre
,
and
grisly
,
their
back
is
comely
and
beautifull
:
No
chastening
for
the
present
seemeth
to
be
joyous
,
but
grievous
;
neverthelesse
,
afterward
it
yeeldeth
the
peaceable
fruit
of
righteousnesse
unto
them
which
are
exercised
thereby
:
wherefore
lift
up
the
hands
which
hang
downe
,
and
the
feeble
knees
.
§.
XIII
.
Of
spirituall
sorrow
and
the
moderation
thereof
.
NOt
so
rise
,
but
more
painfull
is
the
spirituall
sorrow
,
vvhether
for
the
sense
of
sinnes
,
or
the
vvant
of
grace
.
This
is
that
which
the
Apostle
styles
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
godly
sorrow
,
vvorking
repentance
to
salvation
,
not
to
be
repented
of
:
the
tears
vvhereof
,
the
Almighty
puts
up
in
his
bottle
,
and
keeps
them
for
most
pretious
,
it
is
seldome
vvhen
this
griefe
exceeds
;
too
many
are
so
afraid
of
enough
,
that
they
are
vvilling
to
learne
of
their
confessors
,
that
a
meere
velleity
of
sorrow
is
sufficient
to
true
repentance
:
But
give
me
not
an
attrition
,
but
a
contrition
of
heart
;
give
me
a
drouping
head
,
red
eyes
,
blubbered
cheeks
,
a
macerated
body
met
vvith
a
pensive
soule
,
give
me
sackcloth
and
ashes
,
fastings
,
watchings
,
prostrations
,
ejulations
,
vvhen
I
have
offended
my
God
;
and
let
me
bee
let
loose
to
my
free
sorrow
:
Let
me
be
in
bitternesse
(
as
Zechariah
expresses
it
)
as
one
that
is
in
bitternesse
for
his
only
sonne
.
Not
,
but
that
it
is
possible
to
drink
too
deep
of
this
bitter
cup
:
We
have
known
those
,
who
have
pined
themselves
away
,
in
a
continuall
heavinesse
,
refusing
all
possible
meanes
of
comfort
,
out
of
a
sense
of
their
sinnes
,
vvhose
vvhole
life
hath
beene
like
a
gloomy
winters
day
,
all
over-cast
vvith
clouds
,
vvithout
the
least
glimpse
of
a
Sun
shine
;
vve
have
seene
them
that
have
thus
lived
and
dyed
disconsolate
,
raving
,
despairing
:
Experience
makes
this
so
true
,
that
we
may
well
conclude
,
that
even
the
best
spirituall
sorrow
must
be
moderated
,
the
worst
shunned
;
every
sorrow
for
sinne
is
not
good
:
there
is
a
sorrow
that
lookes
at
the
punishment
through
the
sinne
,
not
regarding
the
offence
;
but
the
smart
of
evill
;
this
would
not
care
for
the
frowne
of
God
,
if
he
vvould
not
strike
,
as
that
vvhich
indeed
feares
not
God
;
but
hell
;
as
that
vvhich
apprehends
only
lashes
and
torm●nts
:
this
is
incident
even
to
divells
,
and
damned
soules
;
all
vvhich
cannot
but
naturally
abhorre
paine
and
torture
:
What
malefactor
vvas
ever
in
the
vvorld
,
that
vvas
not
troubled
to
thinke
of
his
execution
?
There
is
a
sorrow
that
lookes
not
at
the
punishment
,
but
the
sinne
,
regarding
,
not
so
much
the
deserved
smart
,
as
the
offence
;
that
is
more
troubled
with
a
Fathers
frowne
,
then
with
the
whip
in
a
strangers
hand
;
with
the
desertions
of
God
,
then
with
the
feare
of
an
hell
:
Under
this
sorrow
,
and
sometimes
perhaps
under
the
mixture
of
both
,
doth
God
suffer
his
dearest
ones
to
dwell
for
a
time
,
numbring
all
their
teares
,
and
sighes
,
recording
all
their
knocks
on
their
breasts
,
and
stroakes
on
their
thighes
,
and
shakings
of
their
heads
,
and
taking
pleasure
to
view
their
profitable
,
and
at
last
happy
self-conflicts
.
It
is
said
of
Anthony
the
holy
Hermite
,
that
having
beene
once
in
his
desart
,
beaten
and
buffeted
by
Divells
,
he
cryed
out
to
his
Saviour
(
O
bone
Iesu
ubi
eras
?
)
O
good
Iesus
where
wert
thou
,
whil●s
I
was
thus
handled
?
and
received
answer
,
Iuxta
te
,
sed
expectavi
certamen
tuum
:
I
was
by
thee
,
but
stayed
to
see
how
thou
wouldest
behave
thy selfe
in
the
combat
.
Surely
,
so
doth
our
good
God
to
all
his
:
he
passeth
a
(
videndo
vidi
)
upon
all
their
sorrowes
,
and
will
at
last
give
an
happy
issue
with
the
temptation
;
In
the
meane
time
it
cannot
but
concerne
us
,
to
temper
this
mixed
sorrow
of
ours
with
a
meet
moderation
:
Heare
this
then
thou
drouping
soul
,
thou
are
dismayed
with
the
haynousnesse
of
thy
sinnes
,
and
the
sense
of
Gods
anger
for
them
;
dost
thou
know
with
whom
thou
hast
to
doe
?
hast
thou
heard
him
proclaim
his
own
style
?
The
Lord
,
the
Lord
,
mercifull
and
gratious
,
long
suffering
,
and
abundant
in
goodnesse
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquities
and
transgressions
,
and
sinnes
;
and
canst
thou
distrust
that
infinite
goodnesse
?
Lo
,
if
there
were
no
mercy
in
heaven
,
thou
couldst
not
be
otherwise
affected
;
Looke
up
and
see
that
glorious
light
that
shines
about
thee
;
With
the
Lord
there
is
mercy
,
and
with
him
is
plentious
redemption
.
And
is
there
plentious
redemption
for
all
,
and
none
for
thee
?
Because
thou
hast
wronged
God
in
his
justice
,
wilt
thou
more
wrong
him
in
his
mercy
?
and
because
thou
hast
wronged
him
in
both
,
wilt
thou
wrong
thy selfe
in
him
?
Know
,
O
thou
weak
man
,
in
what
hands
thou
art
.
He
that
said
,
Thy
mercy
O
Lord
is
in
the
heavens
,
and
thy
faithfulnesse
reacheth
unto
the
clouds
;
said
also
,
Thy
mercy
is
great
above
the
heavens
,
and
thy
truth
reacheth
unto
the
clouds
.
It
is
a
sure
comfort
to
thee
,
that
he
cannot
faile
in
his
faithfulnesse
and
truth
;
thou
art
upon
earth
,
and
these
reach
above
thee
,
to
the
clouds
,
but
if
thy
sinnes
could
be
so
great
and
high
,
as
to
over-look
the
clouds
,
yet
his
mercy
is
beyond
them
,
for
it
reacheth
unto
heaven
;
and
if
they
could
in
an
hellish
presumption
reach
so
high
as
heaven
,
yet
his
mercy
is
great
above
the
heavens
;
higher
then
this
they
cannot
.
If
now
thy
hainous
sinnes
could
sink
thee
to
the
bottome
of
hell
,
yet
that
mercy
which
is
above
the
heavens
,
can
fetch
thee
up
againe
:
Thou
art
a
grievous
sinner
;
we
know
one
that
said
he
was
the
chiefe
of
sinners
,
who
is
now
one
of
the
prime
Saints
in
heaven
:
Looke
upon
those
whom
thou
must
confesse
worse
then
thy selfe
:
Cast
back
thine
eyes
but
upon
Manasseh
,
the
lewd
son
of
an
holy
Parent
;
See
him
rearing
up
Altars
to
Baal
,
worshipping
all
the
host
of
heaven
,
building
Altars
for
his
new
Gods
,
in
the
very
courts
of
the
house
of
the
Lord
▪
causing
his
sonnes
to
passe
through
the
fire
,
trading
with
witches
,
and
wicked
spirits
,
seducing
Gods
people
to
more
then
Amoritish
wickednesse
,
filling
the
streets
of
Jerusalem
with
innocent
bloud
:
say
if
thy
sinne
can
be
thus
crimson
;
yet
,
behold
this
man
a
no
lesse
famous
example
of
mercy
then
wickednesse
:
And
what
?
is
the
hand
of
God
shortned
that
he
cannot
now
save
?
Or
,
hath
the
Lord
cast
off
for
ever
?
and
will
he
be
favourable
no
more
?
Is
his
mercy
cleane
gone
for
ever
?
hath
God
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
?
O
man
,
say
justly
,
on
:
This
is
mine
infirmity
;
thine
infirmity
sure
enough
;
and
take
heed
,
if
thou
persist
to
distrust
,
that
it
be
not
worse
:
These
misprisons
of
God
are
dangerous
;
The
honour
of
his
mercy
is
justly
deare
to
him
;
no
marvell
if
he
cannot
indure
it
to
be
questioned
;
when
the
temptation
is
blowne
over
,
heare
what
the
same
tongue
sayes
,
The
Lord
is
mercifull
and
gratious
,
slow
to
anger
,
and
plentious
in
mercy
.
He
will
not
alway
chide
,
neither
will
he
keep
his
anger
for
ever
:
He
hath
not
dealt
with
us
after
our
sinnes
,
nor
rewarded
us
after
our
iniquities
:
For
as
the
heaven
is
high
above
the
earth
,
so
great
is
his
mercy
towards
them
that
feare
him
.
Oh
then
,
lay
hold
on
the
large
,
and
illimited
mercy
of
thy
God
,
and
thou
art
safe
:
What
cares
the
debtor
for
the
length
of
a
bill
that
is
crossed
?
what
cares
the
condemned
person
for
the
sentence
of
death
,
whiles
hee
hath
his
pardon
sealed
in
his
bosome
?
Thou
art
an
hainous
sinner
:
Wherefore
came
thy
Saviour
?
wherefore
suffered
he
?
If
thy
sinne
remaine
,
wherefore
serves
his
bloud
?
If
thy
debt
bee
still
called
for
,
wherefore
was
thine
obligation
cancelled
?
If
thou
be
still
captive
to
sin
and
death
,
wherefore
was
that
deare
ransome
paid
?
why
did
he
stretch
forth
his
blessed
hands
upon
the
crosse
,
but
to
receive
thee
?
why
did
he
bow
downe
his
head
but
to
invite
thee
?
why
vvas
his
precious
side
opened
,
but
that
he
might
take
thee
into
his
heart
?
Thou
despisest
him
,
if
thou
trustest
him
not
;
Iudas
and
thou
shall
sin
more
in
despairing
,
then
in
betraying
him
.
Oh
then
,
gather
heart
to
thy selfe
,
from
the
merits
,
from
the
mercies
of
thine
All-sufficient
Redeemer
,
against
all
thy
sinfulnesse
:
For
,
who
is
it
that
shall
be
once
thy
Judge
?
before
what
Tribunall
shalt
thou
appeare
,
to
receive
thy
sentence
?
Is
it
not
thy
Saviour
that
sits
there
?
He
that
dyed
for
thee
,
that
he
might
rescue
thee
from
death
;
shall
he
,
can
he
doome
thee
to
that
death
from
which
he
came
to
save
thee
?
Comfort
thy self
then
with
these
words
,
and
if
thou
wouldst
keep
thy
soule
in
an
equall
temper
,
as
thou
hast
two
eyes
,
fixe
the
one
of
them
upon
Gods
justice
to
keep
thee
low
and
humble
,
and
to
quit
thee
from
presumption
:
fixe
the
other
upon
his
transcendent
mercy
,
to
keepe
thee
from
the
depth
of
sorrow
and
desperation
.
§.
XIV
.
Of
the
moderation
of
the
Passion
of
Feare
.
SOrrow
is
for
present
and
felt
evils
;
Feare
is
onely
of
evils
future
:
A
passion
so
afflictive
,
that
even
the
expectation
of
a
doubtful
mischief
that
may
come
,
is
more
grievous
to
us
sometimes
,
then
the
sense
of
that
mischiefe
,
when
it
is
come
.
That
which
Torquemade
reports
of
a
Spanish
Lord
in
his
knowledge
,
I
could
second
with
examples
at
home
,
of
some
,
who
have
been
thought
otherwise
valiant
,
yet
,
if
they
had
been
but
locked
up
in
a
chamber
,
would
either
break
the
doores
,
or
offer
to
leap
out
of
the
windows
;
yet
not
knowing
of
any
danger
imminent
:
And
if
in
an
imaginary
,
or
possible
evill
,
feare
have
these
effects
,
what
shall
we
expect
from
it
in
those
which
are
reall
and
certaine
?
It
is
marvellous
,
and
scarce
credible
,
which
both
histories
and
eyes
can
witnesse
in
this
kinde
;
Iames
Osorius
,
a
young
Gentleman
of
Spaine
,
born
of
a
noble
Family
,
one
of
the
Courtiers
of
Charles
the
fift
,
being
upon
occasion
of
a
wicked
designe
of
lust
to
an
honourable
Lady
,
emprisoned
,
with
an
intent
of
his
execution
the
next
day
,
was
suddenly
so
changed
with
the
feare
of
the
arrest
of
death
,
that
in
the
morning
when
he
was
brought
forth
,
none
of
the
beholders
knew
him
;
his
haire
was
turned
so
white
,
as
if
he
had
been
fourescore
years
old
:
upon
sight
whereof
,
the
Emperour
pardoned
him
,
as
having
been
enough
punished
with
the
fear
of
that
which
he
should
have
suffered
.
Levinus
Lemnius
a
late
Philosopher
(
in
whom
my
younger
age
took
much
delight
)
recounts
the
story
,
and
discourses
probably
upon
the
naturall
reasons
of
this
alteration
.
The
like
report
is
made
by
Iulius
Scaliger
,
of
a
Kinsman
of
Franciscus
Gonzaga
,
in
his
time
imprisoned
upon
suspition
of
treason
,
who
with
the
feare
of
torture
and
death
,
was
in
one
nights
space
thus
changed
.
And
Coelius
Rodiginus
tells
us
of
a
Falconer
,
who
climbing
up
to
a
rocky
hill
for
an
hawks
nest
,
was
with
the
breaking
of
a
rope
(
wherewith
he
was
raised
)
so
affrighted
,
that
instantly
his
haire
turned
.
What
need
we
more
instances
?
My selfe
have
seene
one
,
to
whom
the
same
accident
was
said
to
have
befalne
,
though
now
the
colour
were
(
upon
the
fall
of
that
weak
fleece
)
altered
.
What
speak
we
of
this
?
Death
it self
hath
followed
sometimes
,
upon
this
very
fear
of
death
;
so
as
some
have
dyed
lest
they
should
dye
.
Montague
gives
us
an
instance
of
a
Gentleman
,
at
the
siege
of
S.
Paul
,
who
fell
downe
stark
dead
,
in
the
breach
,
without
any
touch
of
stroke
,
save
what
his
owne
heart
gave
him
:
Yea
,
how
have
we
knowne
some
,
that
have
dyed
out
of
the
feare
of
that
,
whereof
they
might
have
dyed
;
and
yet
have
escaped
?
A
passenger
rideth
by
night
over
the
narrow
plank
of
an
high
and
broken
bridge
,
and
in
the
morning
dyes
to
see
the
horror
of
that
fall
hee
might
have
had
.
There
is
no
evill
whether
true
or
fancyed
,
but
may
be
the
subject
of
feare
:
There
may
be
a
Pisander
so
timorous
,
that
he
is
afraid
to
see
his
own
breath
:
and
our
Florilegus
tels
us
of
a
Lewes
King
of
France
,
so
afraid
of
the
sea
,
that
he
said
it
was
more
then
an
humane
matter
to
crosse
the
water
;
and
durst
not
passe
betwixt
Dover
and
VVhitsands
,
till
he
had
implored
the
aid
of
St.
Thomas
of
Canterbury
:
but
all
these
feares
have
a
relation
to
that
utmost
of
all
terribles
;
and
if
other
evils
,
as
displeasure
,
shame
,
paine
,
danger
,
sicknesse
,
be
the
usuall
subjects
of
feare
also
,
yet
Death
is
the
King
of
feare
:
I
am
of
the
mind
of
Lucretius
therefore
,
although
to
a
better
purpose
,
that
if
a
man
would
see
better
dayes
,
he
must
free
his
heart
from
that
slavish
fear
of
death
,
wherewith
it
is
commonly
molested
.
In
what
a
miserable
servitude
are
those
men
,
whereof
Erasmus
speaketh
to
his
Grunnius
,
who
so
abhorre
the
thought
of
death
,
that
they
cannot
abide
the
smell
of
Frankincense
,
because
it
is
wont
to
bee
used
at
funeralls
?
They
who
are
ready
to
swound
at
the
sight
of
a
coffin
;
and
(
if
they
could
otherwise
choose
)
could
be
content
not
to
lie
in
a
sheet
,
because
it
recalls
the
thought
of
that
,
wherein
they
shall
be
once
wrapped
?
It
concerns
a
wise
man
to
obdure
himself
against
these
weak
feares
,
and
to
resolve
to
meet
Death
boldly
,
in
the
teeth
:
Nothing
is
more
remarkable
in
all
the
passages
of
our
blessed
Saviour
,
then
that
which
S.
Luke
records
of
him
,
that
when
he
was
to
go
up
(
his
last
)
to
Jerusalem
,
where
he
must
die
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
he
stedfastly
set
his
face
to
that
fatall
journey
:
The
word
implyes
a
resolution
of
courage
against
some
evill
to
be
conflicted
with
.
Maldonate
would
have
the
Metaphor
fetcht
from
the
custome
of
Bulls
,
who
when
they
must
fight
,
are
wont
to
fetch
up
a
kind
of
sprightly
terrour
into
their
countenance
;
at
least
,
it
imports
a
firme
purpose
of
an
undaunted
spirit
to
grapple
with
some
fore-expected
evill
:
thus
must
wee
learne
to
doe
against
our
last
enemie
.
Tell
me
then
,
thou
weak
man
,
thou
fearest
death
:
will
it
not
come
if
thou
feare
it
not
?
will
it
come
the
later
for
thy
feare
?
Is
not
thy
life
thus
made
miserable
before
it
come
?
Is
not
this
the
condition
,
upon
which
thou
receivedst
life
,
to
part
with
it
when
it
should
be
called
for
?
art
thou
discontent
at
thy
being
?
dost
thou
murmur
that
thou
art
a
man
,
because
therein
thou
art
mortall
?
Doth
any
thing
befall
thee
different
from
the
best
,
and
all
of
thy
kind
?
Look
back
upon
all
that
have
been
before
thee
,
where
are
those
innumerable
numbers
of
men
which
peopled
the
earth
but
in
the
last
century
of
yeares
?
see
whether
the
great
Monarches
of
the
world
speed
any
otherwise
:
&
couldst
thou
expect
lesse
,
upon
the
many
and
sensible
warnings
of
thy
mortality
?
what
language
have
thy
sicknesses
,
and
decayes
of
nature
spoken
to
thee
,
but
this
(
of
a
true
harbingers
)
Death
is
comming
?
And
how
well
shouldst
thou
be
pleased
with
his
approach
?
Say
that
thou
were
sentenced
to
live
some
hundreds
of
yeares
,
with
thine
infirmities
to
boot
,
what
a
burden
wouldst
thou
be
to
thy selfe
?
how
more
discontented
wouldst
thou
be
that
thou
mightst
not
die
?
why
art
thou
not
as
well
displeased
that
thou
must
be
old
?
And
when
wouldst
thou
part
that
thou
mightst
avoid
it
?
Thou
fearest
death
;
How
many
heathens
have
undergone
it
with
courage
?
Shall
I
see
a
bold
Roman
spurring
his
horse
,
to
leap
down
into
a
dreadfull
Gulfe
,
for
the
benefit
of
those
from
whom
he
cannot
receive
thanks
?
Shall
I
see
a
Cleombrotus
,
casting
himselfe
resolutely
from
the
rock
,
to
enjoy
that
separate
life
of
the
soule
which
Plato
discoursed
of
?
Shall
I
heare
a
Canius
(
of
whom
Seneca
speaks
)
jeering
his
tyran
,
and
his
death
together
,
and
more
regarding
the
victory
of
his
game
,
then
the
losse
of
his
life
?
shall
I
hear
of
some
Indian
wives
,
that
affect
and
glory
to
cast
themselves
into
the
fire
with
the
carcasses
of
their
dead
husbands
?
shall
I
see
Turks
filling
up
ditches
with
their
wilfully-slaughtered
bodies
,
for
the
fruition
of
their
brutish
paradise
;
And
shall
I
bee
cowardly
,
where
Pagans
are
valiant
?
Yea
,
how
many
have
I
known
that
have
eagely
sought
for
death
and
cannot
finde
it
?
how
many
,
who
upon
frivolous
occasions
by
self-dispatches
have
cast
away
that
life
,
which
they
could
not
otherwise
be
rid
of
?
what
conceit
soever
I
have
of
the
price
of
life
,
their
undervaluation
of
it
hath
beene
such
,
that
they
have
parted
with
it
for
nothing
;
they
have
run
to
meet
that
death
,
which
I
flie
from
,
as
formidable
and
ugly
?
Thou
fearest
death
:
Look
upon
the
examples
of
those
holy
men
,
who
have
tendered
themselves
to
the
painfullest
martyrdome
;
see
Ignatius
resolving
to
challenge
the
Lions
;
see
the
tender
virgins
,
daring
the
worst
cruelty
of
Tyrants
,
and
embracing
death
in
his
worst
formes
;
see
silly
Mothers
,
in
an
ambition
of
a
crowne
of
life
,
running
with
their
children
in
their
armes
,
to
overtake
death
;
see
those
resolute
Saints
that
might
have
been
loosed
from
their
wheels
,
and
racks
,
with
proffers
of
life
and
honour
,
and
scorned
the
exchange
?
Doe
I
professe
their
faith
,
doe
I
looke
for
their
glory
,
and
shall
I
partake
nothing
of
their
courage
?
Thou
art
afraid
of
death
:
what
a
slaughter
dost
thou
make
every
houre
of
all
other
creatures
?
what
meale
passeth
thee
,
wherein
some
of
them
doe
not
bleed
for
thee
?
yea
,
not
for
need
,
not
for
use
,
but
for
sport
,
for
pleasure
,
dost
thou
kill
them
dayly
,
without
pitty
,
without
scruple
:
Alas
,
we
made
them
not
,
they
are
our
fellowes
;
he
that
made
us
,
made
them
too
:
How
much
are
we
lesse
to
God
,
then
they
are
to
us
?
Doe
we
see
so
many
thousands
of
them
then
dye
for
us
,
and
shall
we
think
much
to
returne
our
life
to
our
Creator
?
Thou
art
afraid
of
death
:
Thou
mistakest
him
;
thou
thinkest
him
an
enemy
,
he
is
a
friend
;
If
his
visage
be
sowre
,
and
hard
,
he
is
no
other
then
the
grim
porter
of
Pararadise
,
which
shall
let
thee
into
glory
:
Like
unto
Peters
good
Angell
,
he
may
smite
thee
on
the
side
,
but
he
shall
lead
thee
out
of
thy
prison
,
through
the
Iron
gates
into
the
City
of
God.
Were
there
an
absolute
perition
in
our
dissolution
,
we
could
not
feare
it
too
much
;
now
that
it
doth
but
part
us
a
while
for
our
advantage
,
what
doe
we
feare
but
our
gaine
?
The
stalk
and
eare
arises
from
the
graine
,
but
it
must
rot
first
:
Oh
our
foolishnesse
,
if
we
be
unwilling
that
one
grain
should
putrifie
for
the
increase
of
an
hundred
!
Thou
art
afraid
of
death
:
Hast
thou
well
considered
from
how
many
evills
it
acquites
thee
?
All
the
tumults
of
State
,
all
the
bloudy
cruelties
of
warre
,
all
the
vexations
of
unquiet
neighbours
,
all
secret
discontentments
of
minde
,
all
the
tormenting
paines
of
body
are
hereby
eased
at
once
;
thou
shalt
no
more
complaine
of
;
racking
convulsions
,
of
thy
wringing
collicks
,
of
the
dreadfull
quarry
that
is
within
thy
reynes
,
and
bladder
,
of
thy
belking
goutes
,
of
thy
scalding
feavers
,
of
thy
galling
ulcers
,
of
the
threats
of
thine
Imposthumes
,
the
stoppings
of
thy
strangury
,
the
giddinesse
of
thy
vertigo
,
or
any
other
of
those
killing
diseases
,
wherewith
thy
life
was
wont
to
be
infested
:
here
is
a
full
Supersedea●
for
them
all
;
what
reason
hast
thou
to
be
affraid
of
ease
?
Lastly
,
thou
fearest
death
;
Is
it
not
that
thy
Saviour
underwent
for
thee
?
did
thy
blessed
redeemer
drink
of
this
cup
,
and
art
thou
no
willing
to
pledge
him
?
His
was
a
bitter
one
in
respect
of
thine
;
for
it
was
besides
,
spieed
with
the
wrath
of
his
Father
due
to
our
sinnes
;
yet
he
drank
it
up
to
the
very
dregges
for
thee
,
and
wilt
thou
shrink
at
an
ordinary
drought
from
his
hand
?
And
why
did
he
yeeld
to
death
,
but
to
overcome
him
?
Why
was
death
suffered
to
seize
upon
that
Lord
of
life
,
but
that
by
dying
he
might
pull
out
the
sting
of
death
?
The
sting
of
death
is
sinne
;
So
then
,
death
hath
lost
his
sting
,
now
thou
mayest
carry
it
in
thy
bosome
;
it
may
coole
thee
,
it
cannot
hurt
thee
.
Temper
then
thy
feare
with
these
thoughts
;
and
that
thou
mayest
not
be
too
much
troubled
with
the
sight
of
death
,
acquaint
thy selfe
with
him
before-hand
;
present
him
to
thy
thoughts
,
entertaine
him
in
thy
holy
and
resolute
discourses
:
It
was
good
counsell
that
Bernard
gave
to
his
novice
,
that
he
should
put
himselfe
(
for
his
meditations
)
into
the
place
where
the
dead
body●
were
wont
to
be
wash●
,
and
to
settle
himselfe
upon
the
beare
,
whereon
they
were
wont
to
be
carryed
forth
:
so
feeling
and
frequent
remembrances
could
not
but
make
death
familiar
;
and
who
can
startle
at
the
sight
of
a
familiar
acquaintance
?
at
a
stranger
we
doe
;
especially
if
he
come
upon
us
on
a
sudden
;
but
if
hee
bee
a
dayly
and
entire
guest
,
he
is
at
all
houres
welcome
,
without
our
dismay
,
or
trouble
.
§.
XV.
Of
the
moderation
of
the
passion
of
anger
.
OF
all
the
passions
that
are
incident
to
a
man
,
there
is
none
so
impetuous
,
or
that
produceth
so
terrible
effects
,
as
anger
;
for
besides
that
intrinsecall
mischiefe
,
which
it
works
upon
a
mans
owne
heart
,
(
in
regard
whereof
Hugo
said
well
,
Pride
robs
me
of
God
,
envy
of
my
neighbour
,
anger
of
my selfe
)
what
bloudy
Tragedies
doth
this
passion
act
every
day
in
the
world
,
making
the
whole
earth
nothing
but
either
an
Amphitheater
for
fights
,
or
a
shambles
for
slaughter
?
so
much
the
more
need
is
there
,
of
an
effectuall
moderation
of
so
turbulent
an
affection
:
Our
schoole
hath
wont
to
distinguish
it
;
there
is
a
zealous
anger
,
and
there
is
a
vicious
:
The
great
Doctor
of
the
Gentiles
,
when
hee
sayes
,
Be
angry
,
and
sin
not
,
showes
there
may
be
a
sin-lesse
anger
;
He
that
knew
no
sinne
was
not
free
from
this
passion
,
when
he
whipped
the
money-changers
(
twice
)
out
of
the
Temple
:
Surely
,
if
we
be
not
thus
angry
,
we
shall
sinne
.
If
a
man
can
be
so
coole
,
as
without
any
inward
commotion
to
suffer
Gods
honour
to
be
trod
in
the
dust
,
he
shall
finde
God
justly
angry
with
him
for
his
want
of
anger
.
I
know
not
whether
it
vvere
a
praise
that
was
given
to
Theodosius
,
that
never
any
man
saw
him
angry
;
so
as
it
may
fall
,
an
immunity
from
anger
can
bee
no
other
then
a
dull
stupidity
:
Moses
was
a
meek
man
,
as
any
upon
earth
;
yet
,
vvas
he
not
angry
vvhen
he
smote
the
Egyptian
?
vvas
he
not
angry
,
vvhen
upon
the
sight
of
Israels
Idolatry
,
hee
threw
downe
and
brake
the
Tables
of
God
,
vvhich
he
had
in
his
hand
?
There
is
so
little
need
of
quenching
this
holy
fire
,
that
there
is
more
need
of
a
bellowes
to
blow
it
up
,
that
it
might
flame
up
to
that
perfect
height
,
of
the
Psalmist
,
My
zeale
hath
consumed
me
,
because
mine
enemies
have
forgotten
thy
words
:
Oh
the
truly
heavenly
fire
that
burnt
in
that
sacred
bosome
!
he
doth
not
say
,
my
zeale
hath
warmed
me
,
but
hath
consumed
me
;
as
if
it
were
his
highest
perfection
to
be
thus
sacrificed
and
burnt
to
ashes
;
neither
doth
he
say
,
because
my
friends
have
forgotten
thy
words
,
but
,
Because
my
enemies
:
Every
man
can
be
troubled
with
a
friends
miscarriage
,
but
to
be
so
deeply
affected
for
an
enemy
,
must
needs
be
transcendently
gracious
.
It
is
the
vicious
anger
we
must
oppose
in
our selves
:
In
it selfe
that
passion
is
neither
good
nor
evill
:
it
is
either
,
as
it
is
used
:
Like
as
we
are
wont
to
say
of
the
planet
Mercury
,
that
the
influences
are
either
good
or
evill
,
according
to
his
conjunction
with
starres
of
either
operation
;
our
anger
then
proves
vicious
,
when
it
offends
,
either
in
the
cause
,
or
the
quantity
;
when
the
cause
is
unjust
,
or
the
quantity
excessive
:
The
cause
is
unjust
,
when
we
are
angry
with
a
man
for
a
thing
that
is
good
,
for
an
indifferent
thing
,
for
a
thing
that
is
triviall
:
Kain
is
angry
,
because
his
brothers
sacrifice
is
accepted
;
Pharaoh
was
angry
with
Israel
,
because
they
vvould
be
devout
,
and
goe
serve
God
in
the
wildernesse
:
vvhen
the
man
of
God
reproves
Ieroboam
and
his
Altar
,
he
in
a
rage
stretches
forth
his
hand
for
a
revenge
;
Iehoiakim
when
he
heares
some
lines
of
Ieremia●s
scroll
,
cuts
it
vvith
a
pen-knife
and
casts
it
into
the
fire
in
a
fury
;
and
Ahab
professes
to
hate
Michaiah
because
he
never
prophesied
good
to
him
;
whiles
he
should
have
hated
himselfe
,
that
would
not
deserve
any
newes
but
evill
:
So
that
Tyran
Cambyses
,
because
Praxaspes
reproved
him
for
his
drunkennesse
,
shoots
his
son
to
the
heart
,
and
sayes
,
See
what
a
steddy
hand
I
have
when
I
am
drunk
!
this
we
feele
every
day
;
Let
a
man
never
so
discreetly
reprove
a
swearer
,
or
drunkard
,
or
uncleane
person
,
or
any
other
enormious
sinner
,
hee
straight
flyes
out
into
a
raging
anger
,
and
verifies
the
old
word
,
veritas
odium
:
Am
I
become
your
enemy
,
because
I
told
you
the
truth
?
saith
S.
Paul
to
the
Galathians
:
It
may
be
possible
(
which
wise
Solomon
observes
)
that
he
who
rebukes
a
man
,
afterwards
,
may
finde
more
favour
,
then
he
that
flattereth
:
but
in
the
meane
time
whiles
the
blood
is
up
,
that
anger
which
a
man
should
turne
inward
upon
himselfe
for
his
sin
,
he
spends
outwardly
upon
his
reprover
:
To
be
angry
for
good
,
is
devilish
;
to
be
angry
for
that
which
is
neither
good
nor
evill
,
or
that
which
is
sleight
and
frivolous
,
is
idle
and
absurd
:
for
whereas
anger
is
a
kindling
of
the
blood
about
the
heart
,
how
unfit
is
it
that
it
should
be
set
on
fire
with
every
straw
?
and
wherefore
serves
our
reason
,
if
not
to
discern
of
those
objects
,
wherewith
it
is
,
or
is
not
,
meet
for
us
to
be
affected
?
Thus
the
Jewish
Doctors
tell
us
,
that
Pharaoh
was
angry
with
his
baker
and
butler
,
for
no
other
cause
,
but
for
that
there
was
a
fly
in
his
cup
,
and
a
little
grain
of
gravell
in
his
bread
:
It
is
our
Saviours
word
upon
the
Mount
,
He
that
is
angry
with
his
brother
without
a
cause
,
shall
be
in
danger
of
the
Iudgement
:
the
well
governed
heart
must
be
like
a
strong
oake
,
which
is
not
moved
but
with
a
blustering
winde
;
not
like
an
aspen
leafe
,
that
shakes
with
the
least
stirring
of
the
ayre
.
Now
,
even
where
the
cause
is
just
,
yet
the
quantity
may
offend
:
And
the
quantity
shall
offend
,
if
it
be
either
too
long
,
or
too
vehement
.
Those
leaden
angers
can
never
be
but
sinfull
,
which
lye
heavy
,
and
goe
slowly
away
.
What
shall
be
done
to
thee
,
thou
false
tongue
?
saith
the
Psalmist
:
even
sharp
arrowes
of
the
mighty
,
with
codes
of
Iuniper
:
And
why
of
Juniper
?
S.
Ierome
tells
us
,
that
of
all
wood
,
that
keeps
fire
the
longest
;
in
so
much
that
the
coales
raked
up
in
ashes
,
will
(
as
he
saith
)
hold
fire
for
a
whole
yeare
:
those
therefore
which
were
formerly
turned
(
carbones
desolatorii
)
are
now
translated
justly
,
coals
of
Iuniper
.
It
must
be
onely
a
lying
,
false
,
slanderous
tongue
that
is
a
fit
subject
for
coals
of
Juniper
;
even
the
same
that
is
no
lesse
fit
for
the
fire
of
hel
:
what
should
these
Juniper
fires
doe
in
Christian
hearts
,
against
offending
brethren
?
I
find
in
Suidas
,
certain
fishes
that
are
called
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
carry
their
coler
in
their
heads
:
such
should
Christians
be
,
not
letting
it
settle
in
their
hearts
,
but
venting
it
at
their
tongues
.
The
charge
of
the
Apostle
is
,
that
we
should
not
let
the
Sun
goe
down
upon
our
anger
;
much
lesse
may
we
let
it
rise
againe
:
nightly
anger
is
like
the
Serene
in
other
countryes
,
unwholsome
,
if
not
deadly
;
but
to
yeare
and
day
our
wrath
,
is
more
then
brutish
,
and
partakes
too
much
of
him
that
is
a
man-slayer
from
the
beginning
.
And
as
our
anger
may
not
be
too
long
,
so
not
too
intense
,
&
vehement
,
whiles
it
lasts
:
it
is
not
for
a
Christians
wrath
to
be
like
the
Dog-star
,
which
when
it
rises
,
scorches
the
earth
,
and
burnes
up
the
fruits
;
or
like
a
Comet
,
that
still
portends
war
and
death
:
but
rather
,
like
unto
one
of
those
gliding
starres
,
that
we
see
in
a
winters
night
,
which
,
as
it
is
,
blazes
not
long
,
and
hurts
nothing
,
so
ends
in
a
coole
,
and
not
unwholsome
moisture
.
Our
anger
therefore
must
be
tempered
with
mercy
,
and
charity
,
otherwise
,
it
is
like
to
a
fire
under
an
empty
kettle
,
which
burnes
the
vessell
to
no
purpose
:
Such
wrath
is
cruell
,
such
anger
outragious
.
Now
,
for
the
moderation
of
this
dangerous
passion
,
it
is
not
for
me
to
prescribe
Athenodorus
his
Alphabet
,
that
remedy
is
so
poore
,
that
the
very
prescription
is
enough
to
move
anger
;
rather
let
me
commend
that
of
Bernards
,
Consideration
;
and
that
not
so
much
when
wee
are
once
provoked
,
for
that
is
too
late
;
and
the
assaults
of
this
passion
are
too
sudden
:
but
as
wise
Princes
are
wont
in
the
midst
of
peace
,
to
provide
for
warre
;
so
must
we
in
the
calmest
state
of
our
mindes
,
prepare
against
this
inward
turbulency
.
Art
thou
therefore
subject
to
choler
?
Look
upon
that
passion
with
sober
eyes
;
see
whether
it
be
any
other
but
a
short
fit
of
madnesse
:
Look
upon
the
person
of
a
man
thus
transported
,
see
his
eies
red
,
glaring
,
sparkling
;
his
cheekes
now
pale
as
ashes
,
then
fiery
and
swolne
up
as
with
a
poyson
;
his
head
and
hands
shaking
,
his
lips
quivering
,
his
mouth
foaming
,
his
tongue
doubling
,
his
feet
unconstantly
shifting
,
and
the
whole
man
(
which
Hippocrates
notes
as
the
effect
of
a
most
desperate
disease
)
become
utterly
unlike
himselfe
:
See
in
another
,
how
well
this
forme
doth
become
thy selfe
;
Look
upon
thy selfe
,
be
sensible
of
thine
owne
distemper
,
thou
shalt
finde
anger
justly
fetcht
from
angor
,
vexation
:
thou
shalt
finde
it
(
it
is
Austins
comparison
)
like
to
vinegar
,
vvhich
discolours
the
vessell
it
stands
in
;
thou
shalt
finde
thou
canst
not
take
up
a
coale
to
throw
at
another
,
but
thou
shalt
burne
thy
owne
fingers
;
thou
shalt
finde
that
,
while
thou
stingest
others
,
thou
shalt
make
a
drone
of
thy selfe
;
and
that
of
Solomon
shall
bee
verified
of
thee
,
Anger
resteth
in
the
bosome
of
fooles
.
Look
to
the
effects
of
it
,
thou
shalt
finde
it
utterly
disables
thee
from
good
;
The
wrath
of
man
do●h
not
work
the
righteousnesse
of
God
,
as
St.
Iames
:
Thou
shalt
finde
it
exposes
thee
to
all
mischief
;
for
he
that
hath
no
rule
over
his
owne
spirit
,
is
like
a
City
that
is
broken
downe
,
and
without
walls
,
saith
Solomon
.
What
enemy
may
not
rush
into
such
a
City
at
pleasure
?
Just
such
advantage
doth
thine
anger
give
to
thy
spirituall
enemies
;
and
therefore
St.
Paul
,
when
he
charges
us
not
to
suffer
the
Sun
to
goe
downe
upon
our
anger
;
addes
,
Give
no
place
to
the
Divell
;
as
if
this
continuing
passion
did
open
the
gates
of
the
heart
,
for
Satans
entrance
and
free
possession
.
Thou
shalt
finde
this
the
great
make-bate
of
the
world
,
the
beginner
of
all
quarrells
;
For
as
the
churning
of
the
milke
bringeth
forth
butter
,
and
the
wringing
of
the
nose
bringeth
forth
blood
,
so
the
forcing
of
wrath
bringeth
forth
strife
,
saith
wise
Solomon
.
Wrath
then
brings
forth
quarrels
,
and
quarrels
bloodshed
,
manslaughter
,
murders
:
What
is
it
that
hath
so
drowned
Christendome
in
bloud
,
but
the
anger
of
discordant
Princes
?
what
but
this
is
guilty
of
so
many
brutish
duells
,
so
many
bloody
massacres
?
And
where
thine
anger
shall
stay
when
it
is
once
broke
loose
,
it
is
not
in
thy
power
to
determine
;
I
am
sure
if
it
staies
not
the
sooner
,
it
ends
in
a
curse
.
Cursed
bee
their
anger
for
it
was
fierce
,
and
their
wrath
for
it
was
cruell
.
Look
but
upon
the
the
temper
of
well
governed
Heathens
,
and
be
ashamed
to
heare
an
Archtyas
say
to
his
Bayly
,
I
had
punisht
thee
if
I
had
not
been
angry
;
or
that
Philosopher
say
to
Xenocrates
,
whip
this
boy
,
for
I
am
angry
:
or
to
see
a
greater
Philosopher
then
hee
,
who
when
he
had
discoursed
against
anger
,
and
shewed
how
unfit
the
passion
is
for
a
wise
man
;
one
of
his
auditors
purposely
spit
in
his
face
,
from
whom
he
received
no
other
answer
,
but
this
,
I
am
not
angry
,
but
I
doubt
whether
I
should
not
be
so
:
or
to
see
a
Pisistratus
not
more
troubled
with
rayling
words
of
an
adversary
,
then
if
an
hood-winkt
man
had
reeled
upon
him
heedlesly
in
his
way
:
or
to
heare
a
Socrates
professe
himselfe
no
more
affected
with
the
scolding
of
his
Xantippe
,
then
with
the
creaking
of
a
Cart
▪
wheele
;
and
when
he
was
uncivilly
washed
from
her
chamber
,
to
say
only
,
After
such
thunder
,
I
lookt
for
raine
:
or
to
heare
a
Cato
say
,
that
he
could
and
did
pardon
all
offenders
but
himselfe
:
and
when
Lentulus
spat
in
his
face
,
to
heare
no
other
language
fall
from
him
,
then
,
I
will
now
say
those
men
are
deceived
,
that
deny
Lentulus
to
have
a
mouth
:
or
to
heare
a
Cleanthes
,
when
one
called
him
asse
,
to
say
only
,
he
should
be
then
fit
to
carry
Zenoes
budget
:
or
to
see
a
Crates
,
when
Nicodromus
struck
him
with
his
fist
,
onely
to
put
a
board
before
his
forehead
with
a
jeering
inscription
.
It
were
easie
to
weary
a
reader
with
instances
of
this
kind
:
And
shall
meer
Pagans
that
were
without
God
in
the
world
,
have
such
rule
over
their
passions
,
and
shall
a
Christian
,
who
professeth
a
more
divine
philosophie
,
and
whose
first
lesson
is
to
deny
himself
,
&
to
mortifie
all
evil
and
corrupt
affections
,
give
the
reyns
to
the
wild
and
unruly
eruptions
of
his
rage
?
how
shall
these
heathens
in
profession
,
justly
condemn
us
professed
Christians
,
who
are
in
practice
heathenish
?
Lastly
,
look
but
upon
the
termes
wherein
thou
standest
with
God
;
how
grievously
dost
thou
provoke
him
every
day
to
his
face
?
one
of
thy
offences
against
that
infinite
Majesty
,
is
more
then
thou
canst
be
capable
to
receive
from
all
thine
enemies
upon
earth
:
yet
,
how
silently
doth
he
passe
over
all
thy
hainous
affronts
,
and
bids
his
sun
to
shine
,
and
his
raine
to
fall
,
as
well
upon
thy
ground
,
as
the
holiest
owners
?
how
graciously
doth
he
still
invite
thee
to
repentance
?
how
sweetly
doth
he
labour
to
win
thee
with
new
mercies
?
and
dost
thou
call
thy self
the
son
of
that
Father
,
whom
thou
wilt
not
imitate
?
Dost
thou
pray
daily
to
him
to
forgive
thee
,
as
thou
forgivest
others
,
whiles
thou
resolvest
to
forgive
none
,
whom
thou
canst
plague
with
revenge
?
Looke
upon
thy
deare
Redeemer
,
and
heare
him
,
whiles
his
cruell
executioners
were
racking
out
his
hands
and
feet
,
and
nailing
them
to
the
tree
of
shame
and
curse
,
crying
,
Father
forgive
them
,
for
they
know
not
what
they
do
;
and
canst
thou
give
thy self
out
for
a
disciple
to
this
Saviour
,
if
for
every
offence
of
thy
brother
,
thou
break
forth
into
raging
imprecations
,
railing
speeches
,
furious
actions
?
Lay
all
these
seriously
to
thy
heart
in
the
middest
of
thy
greatest
tranquillity
,
and
have
them
ready
before
thine
eyes
,
for
the
next
onset
of
thy
passion
;
and
withall
,
plie
thy
God
with
thy
prayers
,
that
hee
who
moulded
thy
heart
at
first
,
would
be
pleased
to
temper
it
aright
;
to
coole
these
sinfull
inflamations
by
the
power
of
his
grace
,
that
so
he
may
make
good
in
thee
that
happy
word
of
the
Psalmist
;
Surely
,
the
wrath
of
man
shall
praise
thee
;
the
remainder
of
wrath
shalt
thou
restraine
.
Amen
.
FINIS
.
The
second
Booke
.
Of
Moderation
in
matter
of
Iudgement
.
§.
I.
Of
the
danger
of
immoderation
in
matter
of
Iudgement
,
and
of
the
remedy
in
generall
.
AS
it
would
be
an
hard
competition
betwixt
intellectuall
errors
,
and
practicall
,
whether
are
the
more
hainous
;
so
would
it
be
no
lesse
difficult
to
determine
,
whether
moderation
in
matter
of
judgement
,
or
of
practise
be
more
necessary
;
and
whethers
neglect
be
more
dangerous
;
For
surely
,
if
the
want
of
moderation
in
practise
doe
most
distract
every
man
in
his
owne
particular
,
the
want
of
moderation
in
judgement
distracts
the
whole
world
from
it selfe
;
whence
it
is
,
that
we
finde
so
miserable
divisions
all
the
earth
over
;
but
especially
,
so
wofull
schismes
and
breaches
in
the
Christian
world
;
wherein
we
see
one
Nation
is
thus
d●vided
from
another
,
and
each
one
nation
no
lesse
divided
from
it selfe
.
For
it
cannot
be
,
since
every
man
hath
a
minde
of
his
owne
not
lesse
different
from
others
,
then
his
face
,
that
all
should
jump
in
the
same
opinion
;
neither
can
it
stand
with
that
naturall
selfe-love
,
wherewith
every
one
is
possessed
,
easily
to
forsake
the
childe
of
his
owne
brayne
,
and
to
preferre
another
mans
conceit
to
his
owne
;
hereupon
,
therefore
,
it
comes
to
passe
,
that
whiles
each
man
is
ingaged
to
that
opinion
,
which
either
his
owne
election
,
or
his
education
hath
feoffed
him
in
,
new
quarrels
arise
,
and
controversies
are
infinitly
multiplyed
;
to
the
great
prejudice
of
Gods
truth
,
and
to
the
lamentable
violation
of
the
common
peace
;
would
to
God
we
could
as
well
redresse
,
as
bewayle
this
misery
,
wherewith
Christendome
is
universally
infested
;
howsoever
it
shall
not
be
utterly
thankelesse
to
indeavour
it
;
The
remedy
must
goe
in
the
same
pace
with
the
disease
;
Whereas
therefore
there
are
two
things
which
are
guilty
of
this
mischiefe
,
Error
in
doctrine
,
and
Distemper
in
affection
;
the
former
I
must
leave
to
the
conviction
of
those
Polemicall
discourses
,
which
have
beene
so
learnedly
written
of
the
severall
points
of
difference
,
as
,
I
suppose
,
no
humane
wit
or
industry
can
give
any
further
addition
thereto
;
Onely
I
shall
touch
some
such
generall
symptomes
,
as
are
commonly
incident
into
these
controversies
of
religion
;
My
maine
drift
is
to
dwell
upon
the
latter
;
and
to
labour
the
reducing
of
mens
to
a
wise
and
Christian
Moderation
concerning
differences
in
judgment
.
§.
II.
Luke-warmenesse
to
be
avoyded
in
Religion
.
FArre
be
it
from
us
to
allow
luke-warmenesse
in
the
matters
of
God
;
a
disposition
,
which
the
Almighty
professeth
so
much
to
hate
,
that
he
could
rather
be
content
the
Angell
of
the
Church
of
Laodicea
should
be
quite
cold
,
then
in
such
a
mambling
of
profession
;
And
indeed
,
what
temper
is
so
offensive
to
the
stomach
as
this
meane
?
fit
onely
for
a
medicinall
potion
(
whose
end
is
ejection
)
not
for
nourishment
;
Those
,
whose
devotion
is
onely
fashionable
,
shall
in
vayne
hope
to
be
accepted
;
It
is
a
true
word
of
Saint
Austen
,
There
is
no
love
where
there
is
no
zeale
;
and
what
cares
God
for
heartlesse
followers
,
that
are
led
only
by
example
and
forme
?
such
there
are
,
that
yawne
not
out
of
any
inward
cause
,
but
because
they
see
others
gape
before
them
;
As
they
say
in
the
Abassine
Churches
,
if
one
man
neese
,
all
the
rest
do
,
and
must
follow
.
Men
like
unto
mosse
,
which
takes
still
the
property
of
the
barke
,
it
growes
upon
;
if
upon
the
Oke
,
it
cooles
and
bindes
,
if
upon
the
Pine
and
Firre
,
it
digests
and
softens
;
or
like
unto
the
Herborists
Dodder
,
which
is
no
simple
in
it selfe
,
but
takes
both
his
name
,
and
temper
from
the
herbe
out
of
which
it
arises
;
if
out
of
Time
,
it
is
Epithimium
:
if
out
of
the
Nettle
,
it
is
Epiurtîca
;
That
great
Lawgiver
of
old
would
have
a
punishment
for
neuters
;
and
well
are
they
worthy
,
when
the
division
is
maine
and
essentiall
;
such
men
are
meerely
for
themselves
,
which
have
the
truth
of
God
in
respect
of
persons
;
not
caring
so
much
what
is
professed
as
by
whom
;
Suidas
tels
us
of
Musonius
,
so
well
reputed
of
;
that
no
further
question
was
made
of
any
man
,
if
it
appeared
he
was
Musonius
his
friend
;
too
many
affect
no
other
worth
in
themselves
,
then
a
dependance
upon
others
,
holding
it
enough
that
they
are
the
clients
of
this
famous
Doctor
,
of
that
great
Saint
:
such
men
like
as
we
have
heard
of
some
Apothecaryes
,
which
onely
by
taking
the
vapor
of
some
drugge
in
the
stamping
of
it
,
have
beene
wrought
upon
,
hold
it
sufficient
for
them
to
have
received
in
,
the
very
ayre
,
and
empty
titles
of
disciples
,
without
respect
to
the
grounds
,
and
substance
of
the
Doctrine
.
The
rule
which
the
blessed
Apostle
gave
for
our
settlement
in
some
cases
is
wont
by
a
common
misconstruction
to
be
so
expressed
,
as
if
it
gave
way
to
a
loose
indifferency
;
The
vulgar
reads
it
,
Let
every
one
abound
in
his
owne
sense
,
as
leaving
each
man
to
his
owne
liberty
,
in
those
things
of
middle
nature
;
whereas
his
words
,
in
their
originall
,
run
contrary
;
Let
every
one
be
fully
perswaded
in
his
owne
minde
;
requiring
a
plerophory
of
assurance
,
and
not
allowing
an
unsettled
hesitation
in
what
we
doe
;
and
if
thus
,
in
matters
of
the
least
importance
,
how
much
more
in
the
great
affaires
of
Religion
?
Here
it
holds
well
(
which
is
the
charge
of
the
Apostle
)
It
is
good
to
be
zealously
affected
in
a
good
thing
alwayes
▪
Nothing
is
more
easie
to
observe
,
then
that
,
as
●t
uses
to
be
with
stuffes
,
that
in
their
first
making
,
they
are
strongly
wrought
,
afterwards
,
in
processe
of
time
they
grow
to
be
slight
,
both
in
matter
and
work
,
so
it
falls
out
in
religious
professions
;
In
the
first
breaking
out
of
a
reformation
,
there
appeares
much
heate
and
forwardnes
,
which
in
time
abates
,
and
cooleth
,
so
as
the
professor
growes
to
the
temper
of
our
Baldwin
,
Archbishop
of
Canterbury
,
whom
Pope
Vrban
of
old
,
greets
in
the
style
of
a
fervent
Monkea
,
warme
Abbot
,
a
luke
warme
Bishop
,
a
Key-cold
Arch-bishop
,
or
like
unto
those
kites
,
of
whom
our
writers
say
,
that
in
their
first
yeares
they
dare
prey
upon
greater
Foules
,
afterwards
they
sieze
upon
lesser
birds
,
and
the
third
yeere
fall
upon
flyes
.
Whence
it
is
that
Melancthon
could
fore-guesse
,
that
the
time
should
come
wherein
men
should
bee
tainted
with
this
errour
,
that
either
religion
is
a
matter
of
nothing
,
or
that
the
differences
in
religions
are
meerely
verball
;
Farre
bee
it
from
us
thus
to
degenerate
from
our
holy
Ancestors
,
whose
zeale
made
them
true
Holocausts
to
God
,
and
sent
up
their
soules
in
the
smoake
of
that
their
acceptable
sacrifice
,
into
heaven
,
that
,
those
truths
which
they
held
worthy
bleeding
for
,
wee
should
sleight
as
not
worth
pleading
for
.
Wee
cannot
easily
forgive
that
wrong
which
our
late
SPALATENSIS
did
to
our
freshbleeding
martyrs
,
whom
even
before
by
revolt
,
hee
blamed
of
lavishnesse
,
as
if
they
might
well
have
spared
that
expence
of
blood
;
although
wee
may
well
suppose
hee
redeemed
his
errour
by
dying
,
for
the
same
truthes
,
for
which
they
fryed
alive
,
as
hee
dead
,
Wee
know
what
Saint
BASILL
answered
to
that
great
man
,
who
would
have
perswaded
him
to
let
fall
his
holy
quarrell
:
Those
saith
hee
,
that
are
trayned
up
in
the
Scriptures
,
will
rather
dye
then
abate
a
syllable
of
Divine
Truth
.
It
is
said
of
VALENTINIAN
,
that
when
the
rude
SCYTHIANS
made
●n
incursion
into
the
territories
of
the
Romane
Empire
,
hee
,
so
ore-strayned
his
Lungs
,
in
calling
upon
his
troupes
,
that
hee
presently
dyed
;
so
vehement
must
wee
bee
,
when
any
maine
thing
is
in
Question
,
neither
voyce
nor
life
must
bee
spared
,
in
the
cause
of
the
Almighty
.
The
glosse
that
is
put
upon
the
act
of
Innocent
,
the
4.
in
the
Councell
of
LYONS
,
who
graced
the
Dignity
of
Cardinall-Shippe
with
a
redde
Hatte
,
is
that
it
was
done
with
an
intention
(
as
MARTINVS
POLONVS
construes
it
)
to
signify
they
should
bee
ready
to
shed
their
blood
for
Christ
,
and
his
Gospell
,
might
well
fitte
every
Christian
,
perhaps
somewhat
better
,
then
those
delicate
mates
of
Princes
;
whom
should
wee
imitate
,
but
him
,
whose
name
wee
beare
,
who
fulfilled
that
of
the
Psalmist
his
type
,
The
zeale
of
thine
house
hath
even
eaten
me
up
?
§.
III.
Zeale
required
in
the
matters
of
GOD
;
but
to
bee
tempered
with
discretion
and
charity
.
WE
must
bee
zealous
,
we
must
not
bee
furious
:
It
is
in
matter
of
religion
,
as
with
the
tending
of
a
still
;
if
we
put
in
too
much
fire
,
it
burnes
;
if
too
little
,
it
workes
not
;
a
middle
temper
must
bee
kept
,
an
heat
there
must
bee
,
but
a
moderate
one
;
we
may
not
be
in
our
profession
,
like
a
drowzy
Iudge
upon
a
Grecian
Bench
,
who
is
fayne
to
bite
upon
beanes
,
to
keepe
himselfe
from
sleeping
;
neither
may
we
bee
like
that
Grecian
player
,
who
acted
mad
Ajax
,
upon
the
stage
;
but
wee
must
bee
soberly
fervent
,
and
discreetly
active
;
S.
Paules
spirit
was
stirred
within
him
,
at
Athens
,
to
see
the
Idol-altars
amongst
those
learned
Philosophers
;
&
it
breaks
out
of
his
mouth
,
in
a
grave
reproofe
;
I
doe
not
see
him
put
his
hand
furiously
to
demolish
them
,
and
if
a
Iuventius
and
Maximinian
in
the
heat
of
zeale
,
shall
rayle
on
wicked
Iulian
at
a
feast
,
hee
justly
casts
their
death
not
upon
their
religion
,
but
their
petulancy
:
It
was
a
wel-made
decree
in
the
Councell
of
Eliberis
,
that
if
any
man
did
take
upon
him
to
breake
downe
the
idols
of
the
heathen
,
and
were
slaine
in
the
place
,
hee
should
not
be
reckoned
amongst
the
Martyrs
.
There
must
be
then
,
two
moderators
of
our
zeale
;
Discretion
,
and
charity
,
without
either
,
and
both
of
which
,
it
is
no
other
then
a
wilde
distemper
;
and
,
with
them
,
it
is
no
lesse
then
the
very
life
blood
of
a
Christian
,
or
the
spirits
of
that
blood
;
From
the
common
acts
of
both
these
,
joyned
together
,
shall
result
these
following
maximes
,
as
so
many
usefull
rules
of
our
Christian
moderation
.
§.
IIII.
Rules
for
Moderation
in
Iudgement
.
THe
first
is
,
that
wee
must
necessarily
distinguish
betwixt
persons
that
are
guilty
of
errors
;
for
,
as
Saint
Austen
well
,
it
is
one
thing
to
bean
heretick
,
another
thing
to
be
misled
by
an
heretick
;
and
,
I
may
well
adde
,
(
according
to
our
construction
)
it
is
one
thing
to
be
an
hereticke
,
another
thing
to
be
an
Haeresiarch
:
these
three
degrees
there
are
,
even
in
the
most
dangerous
errors
of
doctrine
.
There
is
a
broacher
,
and
deviser
of
that
wicked
opinion
;
There
are
abettors
and
maintainers
of
it
once
broached
;
There
are
followers
of
it
so
abetted
;
and
all
these
,
as
they
are
in
severall
degrees
of
mischiefe
,
so
they
must
all
undergoe
an
answerable
,
whether
aggravation
,
or
mitigation
of
our
censure
;
Those
,
who
by
false
teachers
are
betrayed
into
that
error
,
wherein
now
,
either
by
breeding
,
or
by
misinformation
they
are
settled
,
are
worthy
of
as
much
pitty
,
as
dislike
.
Those
,
who
out
of
stiffenesse
of
resolution
,
and
stomach
of
side-taking
,
shall
uphold
,
and
diffuse
a
knowne
error
,
are
worthy
of
hatred
and
punishment
;
But
those
,
who
out
of
ambition
,
or
other
sinister
respects
,
shall
invent
,
and
devise
pernicious
doctrines
,
and
thereby
pervert
others
,
for
their
owne
advantages
,
are
worthy
of
a
Maranatha
;
and
the
lowest
hell
;
we
doe
easily
observe
it
thus
,
in
all
reall
offences
of
an
high
nature
;
Absalom
contrives
the
conspiracy
against
his
father
;
the
Captaines
second
,
and
abet
it
;
the
common-people
follow
both
of
them
in
acting
it
;
he
should
be
an
ill
judge
of
men
and
actions
;
who
should
but
equally
condemne
the
author
of
the
treason
,
and
those
,
that
follow
Absalom
with
an
honest
and
simple
heart
;
neither
is
it
otherwise
in
the
practise
of
all
those
Princes
,
who
would
hold
up
the
reputation
of
mercy
and
justice
;
whiles
the
heads
of
a
sedition
are
hang'd
up
,
the
multitude
is
dismissed
with
a
generall
pardon
:
And
,
if
in
all
good
and
commendable
things
,
the
first
inventor
of
them
is
held
worthy
of
a
statue
,
or
record
,
when
as
the
following
practisers
are
forgotten
,
why
should
there
not
be
the
like
difference
in
evill
?
Those
poore
soules
therefore
,
who
doe
zealously
walke
in
a
wrong
way
,
wherein
they
are
set
by
ill
guides
,
may
not
be
put
into
the
same
rank
with
their
wicked
mis-leaders
:
As
we
have
reason
to
hope
God
will
be
mercifull
to
the
well-meant
errors
of
those
filly
ones
,
so
must
we
enlarge
the
bowels
of
our
compassion
to
their
miscarriage
;
whiles
in
the
meane
time
,
we
may
well
pray
with
the
Psalmist
,
that
God
would
not
be
mercifull
to
those
that
offend
of
malicious
wickednesse
.
§.
V.
The
second
Rule
for
Moderation
,
SEcondly
,
wee
must
distinguish
betweene
truthes
necessary
,
and
truthes
additionall
or
accessory
,
truthes
essentiall
,
and
accidentall
truthes
,
truthes
fundamentall
,
and
truthes
superedified
;
and
in
them
truthes
weighty
and
important
,
and
truthes
slight
and
meerely
scholasticall
;
for
these
are
worthy
of
a
farre-different
consideration
;
Those
truthes
which
are
of
the
foundation
,
and
essence
of
religion
are
necessarily
to
be
knowne
,
beleeved
,
imbraced
of
all
men
,
and
the
obstinate
opposers
of
them
are
worthy
of
our
carefull
avoydance
,
and
hardest
censure
:
Truthes
important
(
though
not
fundamentall
)
are
worthy
of
our
serious
disquisition
and
knowledge
.
All
other
truthes
are
commendable
,
and
may
be
of
good
use
in
their
kinds
and
places
,
but
so
,
as
that
hee
who
is
either
ignorant
of
them
,
or
otherwise
minded
,
concerning
them
,
hath
his
owne
freedome
;
and
must
not
,
(
so
he
trouble
not
the
common
peace
)
forfair
our
charitable
opinion
.
We
see
it
is
thus
in
the
body
;
there
are
some
vitall
parts
;
a
wound
received
in
them
,
is
no
lesse
then
mortall
,
there
are
other
which
,
though
usefull
and
serviceable
,
and
such
as
make
up
the
integrity
of
the
body
;
yet
such
as
wherein
the
mayne
for
t
of
life
doth
not
consist
;
these
cannot
be
hurt
without
payne
,
but
may
be
hurt
without
much
perill
;
there
are
yet
besides
these
,
certaine
appendances
to
the
outward
fabrick
of
the
body
,
which
serve
both
for
decency
and
convenience
;
the
losse
whereof
may
be
with
lesse
danger
,
but
not
with
lesse
smart
then
of
some
limme
;
to
teare
off
the
hayre
,
or
to
beat
out
a
tooth
is
farre
from
man-slaughter
,
yet
an
act
of
violence
;
and
a
breach
of
peace
:
it
is
no
otherwise
in
the
body
of
religion
;
a
limme
may
be
maymed
,
or
a
joynt
displaced
,
yet
the
heart
whole
,
some
appendance
may
be
violated
,
and
yet
the
body
whole
;
It
is
a
true
word
that
of
Columbanus
of
old
,
that
necessary
truthes
are
but
few
:
Not
many
stones
need
to
make
up
the
foundation
of
Christian
faith
,
twelve
will
serve
;
whereas
many
quarreis
,
perhaps
may
be
laid
in
the
superstructure
.
There
are
some
things
(
saith
Gerson
)
which
are
De
necessitate
fidei
;
whereof
wee
may
not
doubt
,
other
things
are
De
pietate
,
vel
devotione
fidei
,
wherein
there
is
more
scope
of
beleefe
;
that
which
he
speakes
of
historicall
verities
,
is
no
lesse
true
in
doctrinall
;
I
know
no
booke
so
necessary
for
these
times
,
as
that
De
paucitate
credendorum
;
nor
any
one
Article
of
our
beleefe
more
needfull
,
then
that
we
need
not
beleeve
more
then
the
Apostles
;
Other
points
may
be
the
care
of
Schollers
,
need
not
be
of
Christians
.
It
was
the
observation
of
wise
and
learned
Erasmus
,
which
hath
runne
oftentimes
in
my
thoughts
;
The
Doctrine
of
the
Church
,
saith
he
,
which
at
the
first
was
free
from
quarrels
,
began
to
depend
upon
the
aydes
,
and
defences
of
Philosophy
;
this
was
the
first
degree
of
the
Churches
declination
,
to
the
worse
,
wealth
began
to
come
upon
her
,
and
power
grew
with
it
;
the
authority
of
Emperours
,
taking
upon
them
to
intermeddle
in
the
affaires
of
religion
,
did
not
much
helpe
to
further
the
sincerity
of
the
faith
;
At
last
,
it
came
to
sophisticall
contentions
;
thousands
of
new
Articles
brake
forth
;
From
thence
it
grew
to
terrors
and
threats
;
and
since
to
blowes
;
Lo
,
the
miserable
degrees
of
the
Churches
disturbance
;
we
have
almost
lost
religion
and
peace
in
the
multiplicity
of
opinions
;
It
is
worth
observing
,
by
what
degrees
it
pleased
God
to
communicate
to
us
men
,
his
will
and
our
duty
;
At
the
first
,
we
heare
of
no
charge
given
to
our
first
parents
,
but
of
refrayning
from
the
tree
of
knowledge
:
Afterwards
,
(
as
the
Iewish
Doctors
teach
)
there
were
sixe
only
precepts
imposed
on
Adam
,
and
his
seed
;
The
first
,
against
Idolatry
,
that
hee
should
worship
no
other
Gods
:
The
second
,
of
his
veneration
of
the
only
true
God
:
The
third
against
blood-shed
:
The
fourth
against
wild
and
incestuous
lusts
:
The
fifth
,
against
stealth
:
The
sixth
,
concerning
due
administration
of
Iustice.
After
these
,
one
yet
more
was
added
to
Noah
,
and
his
sonnes
of
not
eating
flesh
alive
,
viz.
in
the
blood
of
it
;
yet
after
this
,
one
more
was
given
to
Abraham
,
concerning
Circumcision
;
At
last
the
complete
Law
is
given
,
in
Ten
words
,
to
Moses
in
Horeb
;
The
judicials
are
for
commentaries
upon
those
morall
statutes
.
With
these
Gods
people
contented
themselves
;
till
traditions
began
to
be
obtruded
upon
them
,
by
presumptuous
teachers
;
these
,
our
Saviour
cryes
downe
,
as
intolerable
,
insolent
depravations
of
the
Law
;
The
Messiah
is
come
:
with
how
few
charges
doth
hee
load
his
people
?
That
they
should
beleeve
,
repent
,
deny
themselves
,
constantly
professe
him
,
search
the
Scriptures
;
follow
peace
,
love
one
another
,
and
Communicate
in
his
remembrance
.
And
his
Apostles
with
only
,
Go
,
teach
and
baptize
;
and
strive
who
shall
serve
best
.
After
his
glorious
Ascension
into
heaven
,
the
Apostles
assembled
in
their
Councell
at
Hierusalem
,
lay
no
other
new
weight
upon
the
Gentile-Converts
,
but
to
abstaine
from
pollutions
of
Idols
,
from
fornication
,
things
strangled
,
and
blood
;
When
the
Church
was
well
enlarged
,
and
setled
,
what
did
the
foure
Generals
Councels
offer
to
the
world
,
but
the
condemnation
of
those
foure
heresies
,
which
then
infested
the
Church
?
Time
and
busie
heads
drew
on
these
varieties
of
conclusions
,
and
deductions
,
which
have
bred
this
grievous
danger
,
and
vexation
to
Gods
people
;
in
so
much
,
as
,
it
is
now
come
to
that
passe
,
that
as
he
said
of
old
,
it
is
better
to
live
in
a
Common-wealth
where
nothing
is
lawfull
,
then
where
every
thing
;
so
,
it
may
no
lesse
justly
be
said
,
that
it
is
safer
to
live
where
is
no
faith
professed
,
then
where
every
thing
is
made
matter
of
faith
;
The
remedy
must
be
,
that
our
judgements
revert
to
that
first
simplicity
of
the
Gospell
,
from
which
,
the
busie
and
quarrelsome
spirits
of
men
have
drawne
us
;
and
that
wee
fixe
and
rest
there
.
§.
VI.
The
third
rule
of
Moderation
,
viz.
The
avoydance
of
curiosity
.
TO
which
end
it
shall
be
requisite
,
thirdly
,
to
avoyd
curiosity
in
the
search
,
or
determination
of
immateriall
,
and
superfluous
truthes
.
I
know
not
whether
the
minde
of
man
be
more
unsatiable
in
the
desire
of
knowledge
,
or
more
unweariable
in
the
pursuit
of
it
;
which
we
are
all
apt
to
affect
upon
severall
grounds
;
for
,
as
Bernard
well
,
some
would
know
that
they
might
be
knowne
,
this
is
vanity
;
others
,
that
they
might
sell
their
knowledge
,
this
is
basenesse
;
some
,
that
they
may
edifie
others
,
this
is
Charity
;
some
that
they
may
be
edified
,
this
is
wisedome
;
and
some
,
lastly
,
would
know
only
that
they
may
know
,
this
is
fond
curiosity
;
a
vicious
disposition
of
the
soule
,
which
doth
not
more
shew
it selfe
in
the
end
,
then
in
the
object
of
our
knowledge
;
for
surely
,
to
seek
after
the
knowl●dge
of
those
things
,
which
are
necessary
or
usefull
,
can
be
no
other
then
praise-worthy
;
There
are
(
saith
Saint
Austen
)
two
kinds
of
persons
very
commendable
in
religion
:
the
former
,
those
who
have
found
the
truth
,
the
latter
,
those
who
do
studiously
inquire
for
it
:
It
is
most
true
of
those
truthes
which
are
important
,
and
essentiall
;
but
to
spend
our
se●ves
in
the
search
of
those
truthes
,
which
are
either
unrevealed
,
or
unprofitable
,
it
is
no
other
then
a
labour
ill
lost
;
yet
alas
,
these
are
they
which
commonly
take
up
the
thoughts
of
men
;
How
busily
have
some
disputed
whether
Adam
if
hee
had
continued
in
his
inocence
,
should
have
sl●pt
,
or
no
;
or
whether
hee
would
have
needed
that
repose
?
Others
,
whether
if
Adam
in
his
innocency
had
known
his
wife
,
after
she
was
conceived
of
child
,
he
had
in
this
sinned
;
or
no
:
Others
,
if
he
had
begotten
children
in
the
state
of
innocence
,
whether
they
should
immediatly
upon
their
birth
,
have
had
the
use
of
their
limmes
,
and
members
,
for
their
present
provision
,
as
other
creatures
have
?
Others
;
whether
in
that
first
estate
there
should
have
been
more
males
or
females
,
borne
?
Others
what
space
there
was
betwixt
the
Creation
of
Angels
and
man
,
and
their
fall
?
Thus
a
Peter
Lombard
is
devising
a
distinction
betwixt
mo●o
quodam
,
and
quodam
modo
;
and
a
Io
:
Maior
disputed
whether
a
man
may
equitare
fine
equo
;
and
Matreas
(
as
Suidas
hath
it
)
in
a
Poeme
that
he
frames
of
Aristotles
doubts
;
makes
this
one
,
How
the
Sunne
should
in
his
setting
go
downe
into
the
Ocean
,
and
not
swim
.
Thus
an
overleasured
Italian
hath
made
a
long
discourse
;
how
a
man
may
walke
all
day
through
the
streets
of
Rome
in
the
shade
:
Thus
,
a
Licentiate
of
Paris
takes
upon
him
to
defend
,
That
there
is
something
God
really
,
which
is
not
formally
God
;
Another
,
that
there
are
other
priorities
and
posteriorities
in
the
divine
Persons
,
besides
those
of
their
origination
;
Another
,
that
the
divine
Persons
are
distinguisht
per
absoluta
:
Another
,
as
our
Bradwardine
and
Io.
Maior
and
Vasquez
,
that
God
is
in
vacuo
:
And
,
in
our
dayes
,
Hurtado
de
Mendoza
,
a
Spaniard
,
straines
his
wit
to
prove
the
possibility
of
an
infinity
of
magnitude
;
and
what
subtile
disq●isitions
,
and
long
volumes
are
spent
upon
a
certaine
middle
knowledge
in
God
,
betweene
his
knowledge
of
simple
intelligence
,
(
which
is
of
what
may
be
or
is
fit
to
be
)
and
that
of
vision
(
which
is
his
knowledge
of
what
shall
be
)
Betwixt
which
two
some
have
placed
a
third
,
a
mid-knowledge
of
future-conditionate-Contingents
.
And
lastly
,
what
a
world
of
worke
is
on
foot
,
betwixt
the
Scotists
on
the
one
side
,
and
the
Thomists
and
Dominicans
on
the
other
,
concerning
Gods
foreknowledge
of
Evill
;
and
concerning
the
reall
existence
of
future
things
in
eternity
,
and
other
the
like
sut●leties
.
Good
Lord
!
where
will
the
minde
of
man
take
up
?
how
restlesse
,
how
boundlesse
,
are
the
brayn●s
of
curious
men
?
and
especially
in
this
last
age
;
for
,
surely
,
it
is
a
true
word
of
Gerson
,
Mundus
senescens
patitur
phantasias
;
the
world
now
in
his
old
age
is
full
of
fancies
;
It
is
with
it
,
as
it
is
with
u●
;
the
sleepe
of
the
aged
must
needs
be
so
much
fuller
of
imaginations
,
as
they
have
lived
to
see
more
obj●cts
to
furnish
them
;
justly
may
wee
take
up
that
complaint
of
Alvarez
Pelag●us
:
He
is
nobody
for
knowledge
now
a
dayes
that
devises
not
s●me
novelty
:
Festus
sclandered
Saint
Paul
,
when
he
said
,
too
much
learning
had
made
him
mad
:
certainly
,
it
is
no
sclaunder
to
say
of
too
many
,
that
too
much
learning
(
as
it
is
used
)
hath
made
them
foolish
and
wanton
in
their
speculations
;
there
cannot
be
a
truer
sentence
then
that
of
the
Grecians
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Wisdome
consists
not
in
the
knowledge
of
many
things
,
but
of
things
profitable
;
Our
fore-fathers
,
as
they
came
short
of
us
in
knowledge
,
so
they
went
beyond
us
in
piety
,
and
peace
;
The
Iewish
Doctors
say
of
Father
Abraham
,
that
hee
had
no
master
but
his
owne
reynes
;
those
(
holy
David
said
)
were
his
teachers
also
;
and
devout
Bernard
tells
his
friend
Murdach
,
with
an
Experto
crede
,
that
he
shall
find
more
in
the
woods
,
then
in
his
bookes
;
the
trees
and
stones
(
saith
he
)
shall
teach
thee
that
,
which
thou
canst
not
heare
from
thy
masters
,
thinkst
thou
not
,
thou
maist
suck
hon●e
from
the
rock
,
and
oyle
out
of
the
hardest
stone
?
Marvelous
is
the
improvement
both
of
the
meanes
and
measure
of
knowledge
,
in
these
last
dayes
,
in
comparison
of
the
former
;
Of
old
(
saith
Erasmus
)
there
were
no
schooles
of
Divinity
,
and
Augustine
was
held
an
invincible
Logician
,
for
that
he
had
read
Aristotles
Categories
;
At
last
,
Divinity
came
to
the
height
,
if
not
beyond
it
;
the
sacred
Scriptures
,
with
the
ancient
authors
,
were
layd
aside
,
&c.
The
time
was
,
when
Synodes
were
faine
to
enact
,
that
none
should
be
promoted
to
Ecclesiasticall
Benefices
,
but
those
which
could
competently
read
,
and
sing
;
Nor
to
Canon-ships
in
Cathedrals
but
those
which
could
read
,
sing
,
and
competenly
construe
;
Not
to
holy
Ord●rs
,
but
those
that
could
Literaliter
loqui
.
The
world
is
w●ll
mended
with
us
,
since
our
King
Alured
translated
Gregories
Pastorale
,
out
of
Latin
,
into
Saxon
;
that
it
might
be
understood
of
the
Bishops
,
and
Priests
;
and
in
his
Preface
to
it
,
writes
thus
:
Knowledge
was
so
utterly
lost
from
among
the
English
Nation
,
that
there
were
very
few
on
this
side
of
Humber
,
that
could
so
much
,
as
understand
their
owne
common
prayers
,
in
the
Engl●sh
tongue
;
or
transl●te
any
writing
out
of
Latin
in●o
English
;
surely
there
were
so
●ew
,
that
I
do
not
remember
one
on
the
South-part
of
Thames
,
when
●●●gan
to
raigne
.
Thus
Alured
:
Before
whose
time
,
W●●●redus
King
of
Kent
was
faine
to
su●signe
his
Characters
,
wi●h
a
Cros●e
,
professing
to
doe
it
pro●gror●ntia
literarum
;
And
the
〈…〉
wa●
,
A
●●shop
that
is
i●●●ran●
of
his
Grammar
is
to
b●
d●p●●●●
.
Now
(
blessed
be
G●d
)
k●●w●●dge
abounds
every
〈◊〉
▪
The
Pr●sse
hath
help●
〈…〉
it
all
the
world
over
;
whi●●
whiles
it
was
only
tran●m●tted
by
the
labour
of
a
single
penne
,
must
needs
be
more
sparingly
imp●rted
;
and
as
it
uses
to
b●
in
other
cas●s
)
plenty
hath
bred
wantonnes
,
&
prodigall
expence
of
w●●
;
wherby
we
are
growne
to
such
excesse
,
●hat
it
were
happy
(
except
men
had
more
rule
of
their
〈…〉
there
vvere
lesse
〈…〉
the
vvorld
,
and
〈…〉
:
vve
have
reason
in
this
regard
to
envy
the
safe
and
quiet
simplicity
of
our
fore-fathers
,
vvho
contented
themselves
vvith
the
honest
plaine-song
of
that
,
vvhereof
vve
affect
to
run
upon
infinit
descant
;
It
is
vvell
observed
by
Gerson
,
that
it
falls
out
oftentimes
,
there
is
more
fervour
of
devotion
,
where
there
is
lesse
naturall
knowledge
;
whence
we
finde
great
praise
of
sanctity
given
to
some
eminent
persons
,
who
came
short
even
of
ordinary
skill
:
Bernard
saith
of
his
devout
brother
Gerard
,
that
he
had
no
learning
at
all
;
but
that
he
had
a
cleare
understanding
,
and
an
illuminated
spirit
:
and
Sozomen
,
when
hee
speakes
of
Antony
the
Hermite
,
says
,
he
neither
had
any
skill
in
learning
,
neither
did
greatly
esteeme
it
;
but
cared
only
to
have
a
pure
and
holy
minde
,
as
that
which
was
more
ancient
,
and
more
worthy
then
any
learning
in
the
world
;
And
Paul
the
simple
,
a
man
famous
both
for
sanctimony
,
and
miracles
,
had
so
little
knowledge
,
as
that
(
which
I
have
stood
amazed
to
read
)
hee
askt
whether
the
Prophets
were
before
Christ
,
and
his
Apostles
,
or
after
:
The
truth
is
,
religion
(
as
the
Chancelor
of
Paris
well
)
is
not
a
schoole
of
Learning
,
but
a
discipline
of
living
,
and
he
is
much
more
acceptable
to
God
,
that
hath
so
much
knowledge
as
doth
inable
him
to
worship
and
serve
that
Di●ine
Majesty
devoutly
,
and
to
live
●olily
,
then
he
who
with
Bere●g●t●u●
could
dispute
of
Omne
scibt●e
,
〈◊〉
,
with
Salomon
,
could
d●scou●●●
of
all
things
from
the
moss●
〈◊〉
the
wall
,
to
the
highest
Cedar
;
Gregory
s●id
truly
,
nothing
can
be
offered
to
God
more
rich
and
precious
then
a
good
will
:
and
Phocyons
law
is
magnified
for
a
divine
one
;
Let
vertue
and
goodnesse
take
place
,
and
let
all
other
things
passe
for
trifles
.
That
therefore
which
was
wont
to
be
said
of
Pythagoras
,
that
h●e
reduced
the
speculative
Philosophy
to
use
,
and
,
that
which
was
said
of
the
Cynicks
,
that
without
regard
of
Logicke
,
and
naturall
Philosophy
,
they
were
all
for
Morality
;
I
could
be
apt
to
wish
in
our
divine
Philosophy
;
It
were
happy
for
the
Church
of
God
,
if
laying
aside
all
curious
disquisitions
of
impertinent
truthes
,
wee
would
apply
our selves
wholly
to
the
knowledge
and
maintenance
of
those
only
points
,
which
are
necessary
to
salvation
;
and
to
the
zealous
practise
of
those
things
which
we
assuredly
know
;
Leaving
the
rest
to
those
Schoole-divines
,
who
have
both
faculty
,
and
leasure
to
discusse
them
.
§.
VII
.
The
fourth
rule
of
Moderation
;
to
rest
in
those
fundamentall
truthes
which
are
revealed
clearely
in
the
Scriptures
.
NOw
that
we
be
not
left
upon
uncertaineties
in
this
quest
of
saving
truth
,
it
will
be
requisite
for
us
to
know
,
and
resolve
,
fourthly
,
that
all
these
fundamentall
verities
,
necessary
to
salvation
,
are
clearely
layd
before
us
,
in
the
sacred
monuments
of
divine
Scriptures
:
in
them
is
the
full
,
and
easie
direction
of
a
Christians
both
beleefe
,
and
practice
;
It
is
the
question
appointed
by
our
Church
to
be
proposed
to
every
Candidate
of
holy
Orders
,
whether
he
beleeve
this
truth
;
and
his
ingagement
thereupon
punctually
followes
;
and
if
here
be
enough
to
make
the
man
of
God
perfect
,
much
more
an
ordinary
Christian
;
There
are
indeed
unfadomable
depths
in
that
Ocean
,
wherin
we
shall
vainly
hope
to
pitch
our
anchor
;
but
all
necessary
truthes
need
not
much
line
:
In
those
things
which
are
clearely
layd
downe
in
Scripture
,
(
saith
Saint
Austen
)
are
found
all
those
points
which
containe
faith
,
and
rules
of
living
,
viz.
Hope
and
Charity
;
And
need
we
care
for
more
then
these
?
Let
me
beleeve
well
,
&
live
well
,
let
who
list
take
thought
for
more
:
what
a
madnesse
were
it
to
forsake
the
living
waters
,
and
to
dig
for
our selves
Cisternes
that
will
hold
no
water
?
what
a
disease
in
our
appetite
,
when
wee
have
wholesome
provision
laid
before
us
,
to
nauseate
all
good
dishes
,
and
to
long
for
mushromes
,
whereof
some
are
venemous
,
all
unwholesome
?
It
was
the
Iustice
of
Lacedaemon
,
that
when
Terpander
the
Musitian
added
one
string
more
to
his
Harpe
then
ordinary
,
banisht
him
the
Citty
;
The
great
Doctor
of
the
Gentiles
could
say
;
If
wee
or
an
Angell
from
heaven
preach
any
other
Gospell
to
you
,
let
him
be
accursed
;
hee
doth
not
say
a
contrary
Gospell
,
but
another
;
such
as
that
Evangelium
aeternum
of
the
Friers
,
such
as
that
Symbole
of
the
twelve
new
Articles
,
in
Pius
his
profession
;
It
had
some
colour
that
Tannerus
the
Iesuite
held
in
the
publique
disputation
with
Hunnius
;
who
stoutly
defended
it
to
be
a
matter
of
faith
that
Tobye
had
a
Dog
;
because
it
rested
upon
the
authority
of
that
,
which
hee
supposed
Canonicall
scripture
,
the
indubitate
truth
whereof
,
is
the
first
principle
of
Christianity
;
how
ever
some
particular
clauses
,
in
themselves
considered
,
may
carry
no
such
weight
;
but
to
obtrude
a
necessity
of
new
and
traditionall
truthes
,
besides
those
which
God
hath
revealed
,
what
is
it
but
to
make
our selves
more
wise
and
carefull
then
our
Maker
?
Wo
be
to
those
men
,
on
whose
heads
lyes
so
much
innocent
blood
of
Orthodox
Christians
,
which
hath
beene
shed
for
those
causes
,
which
God
never
owned
;
Wo
be
to
those
Anathemaes
which
are
spent
upon
true-beleeving
soules
:
such
as
can
say
in
sincerity
of
heart
and
clearenesse
of
judgement
with
Erasmus
,
Either
acquit
me
with
the
Apostle
,
or
condemne
the
Apostle
with
me
.
§.
VIII
:
The
fifth
rule
of
moderation
,
To
be
remisse
and
facile
in
unimporting
verities
,
both
in
our
opinion
and
censure
.
NOw
,
as
we
cannot
be
too
stiffe
and
zealous
for
the
maintenance
of
those
truths
,
which
are
necessary
and
pure
De
fide
,
as
Gerson
stiles
them
;
so
fiftly
,
it
is
required
to
Christian
Moderation
,
that
in
all
collaterall
,
and
unimportant
verities
,
wee
should
be
remisse
,
and
easie
both
in
our
opinion
,
and
censure
;
Not
too
peremptorily
resolving
,
not
too
eagerly
pressing
,
not
too
sharpely
judging
:
In
maine
matters
it
is
good
to
take
up
that
resolution
of
Gregory
,
commended
by
Gerson
,
that
it
is
more
profitable
to
indure
a
scandall
(
through
breach
of
peace
)
then
an
abandoning
of
truth
;
and
that
honour
of
Roterdam
,
I
had
rather
be
torne
in
peeces
by
the
furious
abettors
of
both
sides
,
then
be
safe
and
quiet
on
the
wrong
part
;
but
in
points
of
a
baser
alloy
,
Saint
Austens
rule
is
not
more
wise
then
modest
;
I
may
thinke
one
thing
,
another
man
may
thinke
another
,
I
doe
neither
prescribe
to
him
nor
he
to
me
;
Learned
and
wise
Erasmus
observed
well
;
there
are
many
things
which
doe
no
harme
,
while
they
are
neglected
,
but
when
they
are
once
stirred
,
raise
up
grievous
Tragedies
in
the
world
;
Even
in
the
poorest
matters
,
what
broyles
are
raised
by
contradiction
?
what
fearefull
blood-sheds
hath
this
Iland
yeelded
,
for
but
the
carrying
of
a
Crosse
?
what
stirs
have
beene
in
the
whole
Christian
Church
for
the
difference
of
an
Easter
day
?
what
broyles
for
a
few
poore
harmelesse
Ceremonies
?
As
for
the
Sacramentarian
quarrels
,
Lord
,
how
bitter
have
they
beene
,
how
frequent
,
how
long
,
in
six
severall
successions
of
learned
conflicts
?
As
if
wee
Christians
meant
to
imitate
those
Heathens
which
dwelt
about
the
Marshes
of
Triton
,
the
Auses
and
Machlyes
,
amongst
whom
the
manner
was
,
when
they
kept
their
anniversary
feast
to
the
honour
of
Minerva
,
that
their
Virgins
divided
themselves
into
troopes
,
and
intertained
each
other
,
with
stones
and
clubs
;
and
if
any
of
them
received
a
deaths-wound
,
in
the
fray
,
shee
was
straight
cry'd
downe
,
as
no
mayd
;
In
these
cases
,
the
very
victory
is
miserable
,
and
such
(
as
Pirrhus
said
of
his
)
as
is
enough
to
undoe
the
Conquerer
;
As
good
Physitians
then
,
when
they
desire
to
recover
their
patient
,
labour
to
make
peace
amongst
the
humours
,
so
must
wee
doe
in
a
sicke
Church
;
and
,
if
we
cannot
compose
them
by
a
discreet
moderation
;
yet
,
at
least
,
it
will
be
fit
to
hold
off
from
a
passionate
side-taking
,
It
is
noted
by
Suidas
,
that
Heber
was
not
amongst
the
builders
of
Babels
Tower
,
and
therefore
his
language
was
not
altered
;
and
it
is
worth
observing
,
that
Corahs
sonnes
perished
not
in
the
common
destruction
of
their
parents
,
and
kinsfolkes
;
for
that
they
fled
from
the
conspirators
,
to
Moses
;
If
we
would
find
favour
as
Storkes
,
we
must
not
consort
with
Cranes
.
Now
that
wee
may
be
capable
of
this
peaceable
temper
we
must
be
free
from
these
two
vices
,
pride
and
pertinacy
;
whereof
the
one
,
forestals
the
heart
with
an
over-weening
of
our selves
,
and
our
opinions
;
not
induring
a
contradiction
;
the
other
obdures
it
against
any
meanes
of
reformation
;
resolving
to
hold
the
conclusion
in
spight
of
the
premises
;
For
the
first
;
only
by
pride
commeth
contention
,
saith
wise
Salomon
;
this
is
it
,
that
makes
a
man
scorne
the
common
tracke
;
and
lifts
him
up
with
the
conceite
of
his
owne
abilities
,
and
of
the
validity
of
his
owne
grounds
;
not
without
a
contemptuous
undervaluing
of
all
others
;
wee
finde
it
thus
in
all
experience
;
for
my
part
,
I
never
met
with
any
(
as
worthy
Master
Green-ham
hath
noted
before
me
)
if
but
a
schismaticall
spirit
,
whom
I
have
not
sensibly
discerned
thus
tainted
;
take
but
a
separist
,
a
blew-aporn'd
man
,
that
never
knew
any
better
schoole
then
his
shop-bord
;
if
he
doe
not
thinke
himselfe
more
truly
learned
,
then
the
deepest
Doctor
,
and
a
better
interpreter
of
Scripture
,
then
the
greatest
Divine
,
I
am
no
lesse
mistaken
,
then
he
;
hence
it
is
,
that
they
affect
a
singularity
,
and
keepe
aloofe
from
others
,
both
in
practise
and
opinion
;
Wherein
a
proud
man
is
like
unto
oyle
,
which
will
ever
swim
aloft
,
and
will
by
no
meanes
mixe
with
water
;
Contrarily
,
the
only
disposition
that
fits
the
heart
for
peace
,
(
indeed
all
other
graces
)
is
humility
:
That
cloth
which
the
Fuller
would
perfectly
whiten
,
yeelds
it selfe
to
be
trampled
upon
;
They
are
low
pits
,
wherein
the
starres
may
be
seen
by
day
;
They
are
the
valleyes
,
and
not
the
shelving
hills
that
soke
in
the
waters
of
heaven
:
The
Iewish
Doctors
say
well
,
that
in
a
true
disciple
of
Abraham
,
there
must
be
three
things
;
a
good
eye
,
a
meeke
spirit
,
an
humble
soule
,
the
first
frees
him
from
envy
,
the
second
from
impatience
,
and
the
third
from
pride
;
these
two
last
will
teach
him
to
acknowledge
,
and
admire
other
mens
better
faculties
,
and
to
abase
his
owne
,
to
be
ready
to
submit
to
clearer
reason
,
and
irrefragable
authority
;
and
modestly
to
distrust
his
owne
.
It
was
a
word
worthily
commended
in
Potho
a
good
Bishop
neare
500
yeares
agoe
.
Are
we
more
learned
,
and
more
devout
then
the
Fathers
?
or
doe
wee
presume
proudly
to
determine
of
those
things
,
which
their
wisedome
thought
meet
to
be
praetermitted
?
Surely
,
hee
that
beares
this
minde
cannot
easily
erre
,
cannot
erre
dangerously
:
●t
is
possible
I
confesse
to
goe
too
farre
,
in
our
relyance
upon
others
judgements
;
I
cannot
like
that
of
Erasmus
,
who
professeth
to
his
Bilibadus
,
that
hee
ascribed
so
much
to
the
authority
of
the
Church
,
that
if
she
had
thought
meet
to
have
allowed
the
opinion
of
Arius
,
or
Pelagius
,
hee
should
have
assented
thereunto
;
This
is
too
much
servility
;
In
these
manifest
and
maine
truthes
,
we
have
no
reason
to
make
flesh
our
arme
.
If
all
the
world
should
face
me
downe
,
that
the
Sunne
shines
not
,
I
would
be
pardoned
to
beleeve
my
eyes
:
And
if
all
the
Philosophers
under
heaven
should
with
Zeno
defend
,
that
there
is
no
motion
,
I
would
with
Diogenes
,
confute
them
by
walking
;
But
in
all
those
verities
which
are
disputable
,
and
free
for
discourse
,
let
me
ever
be
swayed
by
the
sacred
authority
of
that
Orthodoxe
Church
wherein
I
live
.
Pertinacy
is
the
next
,
which
indeed
is
the
onely
thing
that
makes
an
hereticke
;
Let
the
error
be
haynous
,
yet
if
there
be
not
a
perverse
stiffenesse
in
the
maintenance
of
it
,
it
amounts
not
to
the
crime
of
heresie
:
much
lesse
is
it
so
in
case
of
a
relenting
schisme
;
It
was
a
good
speech
of
Erasmus
:
I
cannot
be
an
hereticke
unlesse
I
will
;
and
since
I
neither
am
,
nor
will
be
so
,
I
will
endeavour
to
use
the
matter
so
,
as
that
I
may
not
be
thought
to
be
one
.
The
course
is
preposterous
,
and
unnaturall
,
that
is
taken
up
by
quarrelsome
spirits
;
f●rst
,
they
pitch
their
conclusion
,
and
then
,
hunt
about
for
premises
to
make
it
good
,
this
method
is
for
men
that
seeke
for
victory
,
not
for
truth
;
for
men
,
that
seeke
not
God
,
but
themselves
:
whereas
the
well-disposed
heart
,
being
first
,
upon
sure
grounds
,
convinced
of
the
truth
which
it
must
necessarily
hold
,
cares
only
in
essentiall
verities
,
to
guard
it selfe
against
erronious
suggestions
;
and
in
the
rest
is
ready
to
yeeld
unto
better
reason
;
Hee
is
not
fit
to
be
a
gamester
,
that
cannot
be
equally
content
to
lose
and
winne
;
and
in
vaine
shall
hee
professe
morality
,
that
cannot
with
Socrates
set
the
same
face
upon
all
events
,
whether
good
,
or
evill
:
In
all
besides
necessary
truthes
,
give
me
the
man
that
can
as
well
yeeld
as
fight
;
in
matters
of
this
nature
,
I
cannot
like
the
spirits
of
those
Lacedemonian
Dames
which
gave
the
shields
to
their
sonnes
,
with
the
peremptory
condition
of
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
)
surely
,
hee
is
better
accepted
of
God
,
that
in
these
frayes
of
indifferency
doth
peaceably
lay
downe
the
Bucklers
,
then
hee
,
that
layes
about
him
with
the
greatest
ostentation
of
skill
,
and
valour
:
In
things
of
this
kinde
,
meeknesse
may
doe
God
more
service
then
courage
;
They
say
milke
quenches
wild-fire
better
then
any
other
liquor
:
and
wee
finde
in
all
experience
,
that
the
pores
are
better
opened
with
a
gentle
heat
,
then
with
a
violent
.
The
great
Apostle
was
content
to
become
all
things
to
all
,
that
hee
might
winne
some
:
How
was
hee
all
to
all
if
hee
did
not
sometimes
remit
of
his
right
to
some
;
He
that
resisteth
Peter
,
the
Prime
Apostle
,
to
his
face
,
in
the
case
of
a
perillous
temporizing
,
yet
gave
way
to
Iames
,
and
the
other
brethren
,
to
purifie
himselfe
,
with
the
foure
votaries
in
the
Temple
:
shortly
then
as
he
is
a
wise
man
that
knowes
when
it
is
time
to
yeeld
,
so
is
hee
a
peaceable
sonne
of
the
Church
,
that
yeelds
when
hee
sees
it
time
,
and
by
this
meanes
provides
for
his
owne
comfortable
discharge
,
and
the
publique
tranquillity
:
that
can
be
in
necessaries
truthes
an
Oake
,
and
a
Reed
in
truthes
indifferent
.
§.
IX
.
Remissenesse
in
matter
of
Censure
.
IN
matters
of
this
nature
,
whereof
wee
treat
,
true
moderation
requires
the
peaceable
Christian
to
be
not
more
yeelding
in
his
Opinion
,
then
favourable
in
his
Censures
of
the
contrary-minded
:
for
it
is
a
fearefull
violation
both
of
Charitie
and
justice
,
to
brand
an
adversarie
in
matter
of
slight
Opinions
,
with
the
odious
note
of
Sect
,
or
Heresie
;
and
no
lesse
Presumption
,
to
shut
that
man
out
of
Heaven
,
whom
God
hath
enrolled
in
the
Booke
of
Life
.
In
all
other
things
(
sayth
the
Chancelour
of
Paris
)
besides
those
which
are
meerely
matters
of
Faith
,
the
Church
may
either
deceive
,
or
be
deceived
,
and
yet
hold
Charitie
still
:
And
as
it
is
a
good
rule
that
is
given
to
Visitors
,
that
they
should
be
sparing
in
making
Decrees
,
lest
the
multitude
of
them
should
bring
them
into
contempt
;
so
it
is
a
rule
no
lesse
profitable
to
spirituall
Governours
,
which
Erasmus
relates
out
of
Gerson
,
that
they
should
not
rashly
throw
about
the
thunder-bolts
of
their
Censures
.
We
cannot
be
too
severe
in
the
maine
matters
of
Religion
(
though
not
without
that
wise
Item
of
Cicero
,
that
nothing
that
is
cruell
can
be
profitable
)
the
remissenesse
wherein
may
be
no
other
,
then
an
injurious
mercie
;
but
in
things
of
slighter
condition
,
we
must
be
wiser
then
to
draw
a
Sword
to
kill
Flyes
;
neither
is
it
for
us
to
call
for
Scorpions
,
where
a
Rod
is
too
much
.
It
is
remarkable
,
that
of
Galienus
,
who
when
his
Wife
had
complained
to
him
of
a
Cheater
,
that
had
sold
Glasse-pearles
to
her
for
true
,
made
as
if
hee
would
have
cast
him
to
the
Lions
;
the
Offender
looking
for
those
fierce
beasts
,
was
onely
turn'd
loose
to
a
Cock.
In
some
cases
,
shame
and
scorne
may
be
a
fitter
punishment
then
extreme
violence
.
Wee
may
not
make
the
Tent
too
bigge
for
the
Wound
,
nor
the
Playster
too
broad
for
the
Sore
.
It
was
grave
counsell
that
S.
Austin
gave
to
his
Alipius
,
that
heed
must
be
taken
,
lest
whiles
wee
goe
about
to
amend
a
doubtfull
complaint
,
wee
make
the
breach
wider
.
And
that
rule
was
too
good
for
the
Authour
,
Iohn
22.
that
in
a
case
uncertaine
,
wee
should
rather
determine
within
the
bounds
,
then
exceede
them
.
Even
in
plaine
convictions
,
violence
must
be
the
last
remedie
;
as
in
outward
bodily
extremities
(
by
Hippocrates
his
prescription
)
Ignis
and
Ferrum
must
be
last
tryed
;
for
generous
spirits
(
as
Erasmus
well
)
desire
to
be
taught
,
abide
not
to
be
forced
;
it
is
for
Tyrants
to
compell
,
for
Asses
to
be
compelled
;
and
as
Seneca
observes
,
a
good
natur'd
Horse
will
be
govern'd
by
the
shadow
of
the
Wand
,
whereas
a
sullen
restie
Iade
will
not
be
ordered
by
the
Spurre
.
S.
Paul
puts
it
to
the
choyse
of
his
Corinthians
;
Will
ye
that
I
come
to
you
with
a
Rod
,
or
with
the
spirit
of
meekenesse
?
as
loth
to
use
the
Rod
,
unlesse
he
were
constrained
by
their
wilfull
disobedience
.
Much
have
they
therefore
to
answer
for
,
before
the
Tribunall
of
Heaven
,
who
are
apt
to
damne
Christians
better
then
themselves
;
sending
all
the
Clyents
of
the
North-westerne
Grecian
,
Russian
,
Armenian
,
Ethiopick
Churches
,
downe
to
Hell
,
without
redemption
,
for
varying
from
them
,
in
those
Opinions
,
which
onely
themselves
have
made
fundamentall
.
And
herein
are
wee
happy
,
that
wee
suffer
for
our
Charitie
,
rather
chusing
to
incurre
the
danger
of
a
false
Censure
from
uncharitable
men
,
then
to
passe
a
bloudie
and
presumptuous
Censure
upon
those
,
who
(
how
faultily
soever
)
professe
the
deare
name
of
our
common
Saviour
.
Let
them
,
if
they
please
,
affect
the
glory
of
a
Turkish
Iustice
,
in
killing
two
Innocents
,
rather
then
sparing
one
Guiltie
;
let
us
rather
chuse
to
answer
for
Mercie
,
and
sooner
take
then
offer
an
unjust
or
doubtfull
Violence
.
§.
X.
The
sixt
rule
of
Moderation
:
Not
to
beleeve
an
opposite
,
in
the
state
of
a
Tenet
,
or
person
.
SIxtly
,
to
a
man
of
Peace
,
nothing
is
more
requisite
then
a
charitable
distrust
,
viz.
That
wee
should
not
take
an
adversaries
word
for
the
state
of
his
opposite
.
They
were
,
amongst
the
rest
,
two
necessarie
charges
that
Erasmus
gave
to
his
Goclenius
,
To
be
sober
,
and
incredulous
:
For
as
there
is
nothing
that
rayses
so
deadly
hostilitie
as
Religion
,
so
no
Criminations
are
either
so
rife
,
or
so
haynous
,
as
those
which
are
mutually
cast
upon
the
abettors
of
contrarie
opinions
:
Wee
need
not
goe
farre
to
seeke
for
lamentable
instances
;
Let
a
man
beleeve
Andrew
Iurgivicius
,
hee
will
thinke
the
Protestants
hold
no
one
Article
of
the
Apostles
Creed
;
Let
him
beleeve
Campian
,
hee
shall
thinke
wee
hold
God
to
be
the
Authour
of
Sinne
;
That
the
Mediator
betweene
God
and
man
(
JESUS
)
dyed
the
second
death
;
That
all
sinnes
are
equall
;
and
many
more
of
the
same
Bran.
If
hee
shall
beleeve
Cardinall
Bellarmine
,
he
shall
condemne
Erasmus
as
a
Patron
of
Arrians
;
Luther
as
an
enemie
to
the
holy
Trinitie
,
and
to
the
Consubstantialitie
of
the
Sonne
of
God
;
Melanctbon
and
Scheckius
,
as
Fautors
of
the
Tri-theists
;
Calvin
,
as
an
advocate
of
Samosatenians
;
Bullinger
of
Arrianisme
,
Beza
of
Nestorianisme
:
If
hee
will
beleeve
our
Countrey-man
Gifford
,
hee
shall
thinke
Calvins
doctrine
in
no
thing
better
,
in
many
things
worse
then
the
Alcoran
;
If
hee
will
beleeve
I.
Gualterius
,
a
Iesuite
Divine
,
hee
shall
thinke
never
any
Heresie
hath
,
since
the
first
noyse
of
the
Gospel
,
arisen
in
the
Church
of
God
,
whereof
the
Reformed
part
is
not
guilty
;
here
hee
shall
suppose
to
finde
Symon
Magus
,
falsly
pretending
the
Churches
reformation
;
Cerinthus
destroying
the
use
and
utilitie
of
Baptisme
;
Ebion
impugning
the
integritie
of
the
blessed
Virgin
;
In
beastly
licentiousnesse
,
Nicholaitans
;
In
mutilation
of
Scripture
,
Saturnians
;
In
the
vaine
jactation
of
Scripture
,
Basilides
;
in
the
contempt
of
the
divine
Law
,
Carpocrates
;
in
condemning
of
fastings
,
Gnosticks
;
in
maintaining
the
impossibility
of
keeping
the
Law
,
Ptolomeus
;
Secundian
hereticks
,
in
allowing
uncleannesses
;
Marcosian
heretickes
,
in
a
proud
boast
of
perfection
;
Montanists
in
dissolving
the
bonds
of
wedlocke
,
and
corrupting
Baptisme
:
what
should
I
blurre
too
mu●h
paper
,
with
the
abridgement
of
so
uncharitable
a
discourse
;
shortly
he
shall
beleeve
that
all
our
learned
Divines
have
done
nothing
,
but
patcht
together
all
those
old
ragges
of
obsolete
Errors
,
which
they
have
raked
up
out
of
the
dunghils
of
antiently
damned
hereticks
;
and
to
make
up
his
mouth
,
shall
goe
away
with
an
opinion
of
an
hundred
severall
foule
errors
in
Iohn
Galvin
;
and
seventy
eight
no
lesse
haynous
in
Martin
Luther
.
Should
a
stranger
come
now
,
to
take
up
this
Booke
,
which
hee
supposes
penned
by
a
Christian
Divine
(
and
one
therefore
,
which
should
not
dare
to
lye
)
how
can
hee
conceive
other
,
then
that
the
Reformed
Doctrine
is
nothing
but
a
Chimericall
Monster
,
composed
of
divellish
Lyes
and
hellish
Heresies
?
To
looke
neerer
home
;
what
tearmes
and
imputations
some
rigid
followers
of
Luther
have
(
in
imitation
of
their
over-blunt
and
passionate
Master
)
cast
upon
their
opposers
,
I
doe
purposely
forbeare
to
specifie
,
as
willing
rather
to
lay
my
hand
upon
these
scarres
,
then
to
blazon
the
shame
of
Brethren
.
Now
as
it
will
become
every
man
(
according
to
S.
Hierome's
counsell
)
to
be
impatient
in
the
suspition
of
Heresie
,
if
any
of
the
parties
accused
shall
be
called
forth
,
and
charged
with
these
prodigious
Crimes
of
Opinion
,
hee
is
streight
readie
to
flye
in
the
face
of
the
Slanderer
,
and
calls
Heaven
and
Earth
to
be
witnesse
of
his
utter
detestation
of
those
Errors
,
which
are
maliciously
affained
to
him
;
and
is
readie
to
say
as
our
learned
Whitakers
sayd
in
the
same
case
to
Campian
;
Nisi
omnem
,
&c.
unlesse
thou
hadst
utterly
cast
off
all
,
both
Religion
to
God
,
and
Reverence
to
men
,
and
hadst
long
since
made
shipwracke
of
thy
Conscience
,
and
had'st
put
off
even
all
humanity
it selfe
,
thou
would'st
neve
suffer
thy selfe
to
be
guilty
of
such
horrible
wickednesse
,
as
to
upbrayd
such
monstrous
opinions
to
us
.
It
is
a
true
word
of
Gerson
,
That
in
a
penny-worth
of
strife
there
is
not
an
halfe-penny-worth
of
love
;
And
we
say
truly
,
Ill
will
never
say'd
well
;
God
forbid
that
the
same
man
should
be
in
the
same
cause
,
accuser
,
witnesse
,
and
judge
;
what
would
become
of
innocence
,
where
malice
and
power
should
be
met
?
How
short
a
cut
is
that
,
which
the
spightfull
authour
of
the
warre
of
the
fifth
Gospell
takes
,
●o
convince
all
gainesayers
:
Westphalus
,
saith
he
,
calls
Calvin
hereticke
,
Calvin
calls
Westphalus
hereticke
,
therefore
they
are
both
heretickes
.
Schlusselburgius
brands
the
Calvines
for
Sacramentarian
heretickes
;
the
Calvinists
brand
Schlusselburgius
for
an
Vbiquitarian
hereticke
,
therefore
both
are
heretickes
:
And
may
not
any
Mahumetan
thus
refell
the
whole
profession
of
Christianity
?
Those
that
style
themselves
Catholicks
,
call
the
Reformed
hereticks
;
The
Reformed
call
them
hereticks
;
therefore
both
are
heretickes
:
The
Roman
Christians
brand
the
Greeke
Church
with
heresie
,
the
Grecians
equally
cen●ure
the
Roman
,
therefore
they
are
all
hereticks
;
And
cannot
wee
as
easily
pay
him
againe
in
his
owne
Coyne
:
The
Turkish
Mahumetan
calls
the
Persian
hereticke
,
the
Persian
calls
the
Turkish
so
;
therefore
both
are
in
their
owne
Religion
,
hereticks
:
God
forbid
,
that
a
man
should
be
ever
such
,
as
an
enemie
would
have
him
seeme
to
be
:
Would
wee
thinke
it
faire
and
just
,
to
be
so
dealt
with
before
the
awfull
Tribunall
of
Heaven
?
Would
wee
have
the
Arch-Enemie
of
Mankind
beleeved
in
all
his
suggestions
against
our
innocence
?
Why
should
wee
then
admit
of
this
wrong
in
each
other
?
At
a
contentious
Barre
,
where
wrangling
fomentors
of
quarrels
are
wont
to
aggravate
all
advantages
,
this
liberty
(
I
know
not
how
justly
)
hath
been
given
,
that
they
commonly
frame
large
bills
of
complaint
,
and
suggest
wrongs
that
were
never
done
:
but
for
Divines
in
the
causes
of
God
,
who
pretend
to
plead
for
truth
,
before
God
and
his
Angels
,
to
be
thus
lavish
in
their
Criminations
,
it
is
an
high
violation
of
Christian
charity
,
and
justice
.
Surely
this
practice
is
no
more
●e●
,
then
justifiable
;
should
I
fetch
it
so
farre
as
from
the
times
of
our
blessed
Saviour
,
whose
divine
perfection
could
not
free
him
from
the
imputation
of
a
Conjurer
;
of
a
wine-bibber
and
glutton
;
of
a
friend
to
Publicans
and
sinners
,
of
an
enemy
to
Cesar
;
should
I
follow
the
times
,
and
deduce
it
to
his
Proto-martyr
,
Saint
Steven
?
we
shall
finde
him
loaded
with
the
accusation
of
blasphemy
against
God
and
Moses
,
against
the
Law
and
the
Temple
.
After
him
we
shall
find
the
chosen
vessell
,
Saint
Paul
,
charged
by
Tertullus
,
for
a
pestilent
fellow
,
and
a
mover
of
sedition
;
And
even
among
the
Christians
themselves
,
what
foule
charges
of
libertine
doctrine
are
layd
upon
them
by
false
teachers
;
As
for
the
succeeding
ages
of
the
Primitive
Church
,
had
we
either
leisure
,
or
will
,
to
swell
up
our
discourse
with
an
abridgement
of
Ecclesiasticall
History
,
wee
might
easily
weary
the
Reader
with
wofull
varieties
in
this
kinde
:
Who
knowes
not
the
impossible
crimes
that
were
cast
upon
the
Primitive
Christians
,
of
promiscuous
lust
,
of
worshiping
an
Asses
head
,
and
such
absurd
calumniations
.
Amongst
Christians
themselves
,
to
let
goe
all
the
rest
,
it
is
memorable
what
quarrels
there
were
in
the
Synode
of
Ephesus
,
betwixt
Cyrill
Bishop
of
Alexandria
,
and
Iohn
of
Antioch
:
the
Churches
subject
to
these
eminent
Pastors
,
stuck
not
to
strike
each
other
with
mutuall
Anathemaes
;
Theodoret
,
something
unhappily
,
thrusts
his
Sickle
into
the
harvest
of
Antioch
;
against
whom
(
by
the
instigation
of
Euoptius
)
Cyrill
bitterly
inveighes
;
Theodoret
accuses
Cyrill
of
Apollinarisme
:
Cyrill
accuses
Theodoret
of
Nestorianisme
;
this
broyle
drew
the
Easterne
world
into
parts
;
so
as
afterwards
when
Theodoret
would
have
entred
into
the
Synode
of
Chalcedon
,
the
Egyptian
Bishops
and
other
reverend
Prelates
,
cryed
out
,
we
eject
Cyrill
,
if
we
admit
Theodoret
;
The
Canons
disclaime
him
,
God
opposes
him
.
The
same
violence
was
againe
renued
in
the
eighth
Action
;
the
Bishops
loudly
crying
out
,
he
is
an
hereticke
,
he
is
a
Nestorian
;
away
with
the
heretick
:
but
at
the
last
,
when
the
matter
was
throughly
scanned
,
and
it
was
found
that
the
good
Bishop
had
subscribed
both
to
the
Orthodoxe
Creeds
,
and
to
Leo's
Epistle
;
with
one
unanimous
consent
they
received
him
in
▪
with
this
acclamation
,
Theodoret
is
worthy
of
his
place
in
the
Church
;
Let
the
Church
receive
her
Orthodoxe
Bishop
.
It
is
worthy
of
immortall
memory
,
that
wee
finde
reported
of
Athanasius
:
There
was
a
great
quarrell
betwixt
the
Easterne
,
&
Westerne
Churches
,
about
the
Persons
and
subsistences
in
the
Deity
;
each
upbraided
other
with
heresie
:
The
Westerne
would
professe
three
Persons
in
the
blessed
Trinity
;
but
would
not
endure
to
heare
of
three
Subsistences
;
and
were
thereupon
by
the
Easterne
Churches
,
censured
for
suspition
of
Sabellianisme
:
Contrarily
,
the
Easterne
would
yeeld
three
subsistences
,
but
would
not
abide
three
Persons
,
and
were
therefore
accused
by
the
Westerne
Churches
of
Arianisme
:
The
breach
was
fearefull
,
till
wise
and
holy
Athanasius
found
a
way
to
let
them
see
they
were
good
friends
,
and
knew
not
of
it
.
And
if
we
should
goe
about
to
instance
in
particular
men
,
the
Catalogue
would
be
endlesse
.
How
Chrysostome
and
Epiphanius
,
Ierome
and
Ruffinus
,
blurr'd
each
other
,
all
the
world
knowes
:
Saint
Austen
,
besides
all
his
other
wrongs
,
complaines
that
sixteene
Articles
were
sclanderously
imposed
upon
him
,
by
the
Pelagians
,
on
purpose
to
draw
envy
upon
the
doctrine
of
divine
Praedestination
:
what
foule
and
grosse
opinions
were
by
adversary
pennes
cast
upon
the
Waldenses
,
and
Albigenses
;
and
our
Wicklef
,
and
his
followers
,
is
shamefully
apparent
in
too
many
Histories
.
And
still
as
Satan
is
ever
himselfe
in
these
last
times
,
(
wherein
by
how
much
the
more
Charity
freezeth
,
malice
burnes
so
much
the
more
)
how
familiar
it
is
,
even
for
Christian
adversaries
,
to
speake
nothing
of
each
other
,
but
sclanders
:
Erasmus
reckons
up
amongst
many
false
imputations
cast
upon
him
by
some
spightfull
Fryers
,
this
for
one
,
that
hee
had
said
,
All
the
miracles
our
Saviour
did
,
upon
earth
,
were
done
by
Magicke
;
And
that
(
which
yet
Bellarmine
seriously
charges
him
withall
)
he
held
all
warre
whatsoever
absolutely
unlawfull
;
a
slander
which
himselfe
punctually
refutes
.
How
trivially
common
it
is
,
that
Luther
was
the
sonne
of
an
Incubus
,
the
Disciple
of
the
Divell
,
and
that
hee
who
had
beene
his
Master
,
proved
his
executioner
▪
That
Calvin
was
stigmatiz'd
for
a
buggerer
;
Beza
(
upon
occasion
of
some
yong
Poems
for
meere
tryall
of
wit
)
a
profligate
lover
of
his
Andibertus
;
and
,
at
last
(
which
hee
lived
to
confute
)
a
revolter
from
his
profession
.
Did
I
list
to
rake
in
the
sinkes
of
Staphilus
,
Surius
,
Bolseck
,
Gualterius
;
I
could
both
weary
,
and
amaze
my
Reader
with
nasty
heaps
of
,
as
tedious
,
as
false
criminations
of
this
kind
.
Amongst
our
owne
:
How
doe
the
Opposites
in
the
five
Belgick
Articles
,
cast
inke
in
each
others
faces
,
while
the
one
part
,
upbrayds
the
other
with
Manicheisme
,
and
Stoicisme
,
the
other
them
againe
with
Pelagianisme
,
and
Socinianisme
:
within
our
owne
territories
;
one
objects
Arianisme
perhaps
too
justly
on
some
hands
)
to
the
opini●n
of
p●rity
;
another
(
too
wildly
)
Antichristian●sme
,
to
the
only
ancient
and
true
government
of
the
Church
.
Now
God
forbid
,
that
either
Church
,
or
man
should
be
tryed
,
and
judged
by
his
adversary
:
This
were
no
other
then
that
the
arraigned
innocent
should
be
sentenced
by
the
executioner
.
And
if
in
a
civill
judicature
there
be
required
sworne
and
able
Iudges
,
just
Lawes
,
cleare
evi●en●e
,
select
jurors
,
recorded
proceedings
;
how
much
more
ought
this
to
be
expected
in
those
pleas
of
Religion
,
which
concerne
the
eternall
state
of
the
soule
,
the
safety
of
the
Church
,
and
the
glory
of
our
Creator
and
Redeemer
.
It
is
the
rule
of
the
Apostle
,
that
Charity
thinkes
not
evill
:
if
therefore
an
ingenuous
adversary
shall
out
of
an
inward
selfe
conviction
,
acquit
his
Opposite
of
an
unjust
charge
,
wee
have
reason
to
take
it
for
a
granted
truth
;
and
to
make
our
advantage
of
it
:
If
then
,
an
Erasmus
shall
say
,
that
it
cannot
be
denyed
,
that
Luther
hath
intimated
monitions
of
divers
things
,
which
it
were
happy
for
the
Christian
world
to
have
reformed
,
and
which
,
indeed
,
were
not
longer
to
be
indured
;
as
he
doth
to
his
Laurinus
:
If
hee
shall
say
,
that
many
things
passe
currant
in
the
ancient
Fathers
,
which
in
Luther
are
condemned
as
Errors
,
as
in
his
Epistle
to
If
hee
shall
say
,
that
those
things
which
Luther
urges
,
if
they
be
moderatly
handled
,
come
nearer
to
the
vigour
of
Evangelicall
prescriptions
,
as
hee
doth
to
his
Iodocus
Iulius
.
If
a
Ferus
,
or
Cassander
;
if
a
Cusanus
,
or
Contarenus
;
if
a
Caietan
or
Montanus
,
or
Cudsemius
,
or
Franciscus
a
Sancta
Clara
,
or
any
other
temperate
adversary
,
shall
set
favourable
states
to
our
Controversies
,
and
give
ju●tly-charicable
testimonies
to
our
personall
innocences
,
we
have
no
lesse
cause
to
accept
their
suffrages
,
then
their
partners
have
to
credit
them
:
still
waters
represent
any
object
in
their
bottome
,
clearely
;
those
that
are
either
troubled
,
or
agitated
,
dimly
and
imperfectly
.
But
as
for
matter
of
crimination
,
surely
,
an
enemies
tongue
is
no
sclander
;
And
if
a
cruell
Inquisitor
shall
send
a
Martyr
to
his
stake
,
ugly
dressed
,
&
painted
over
with
Divels
;
a
wise
and
charitable
spectator
thinks
never
the
worse
of
the
man
,
for
a
forced
disguise
,
but
sees
in
that
hereticke
a
Saint
,
and
in
those
Divels
,
beautifull
Angels
of
God
;
As
wee
may
not
beleeve
an
adversary
in
reports
,
so
not
in
the
pretended
consequences
of
opinion
.
§.
XI
.
The
seventh
rule
of
Moderation
,
Not
to
judge
of
an
adversaries
opinion
by
the
inferences
pretended
to
follow
upon
it
.
SEventhly
therfore
,
there
cannot
be
a
more
usefull
rule
for
our
moderation
in
judgement
,
then
this
,
That
we
may
not
take
that
for
a
mans
Opinion
,
which
an
adversary
will
say
,
doth
by
necessary
inference
follow
upon
it
;
but
only
that
,
which
himselfe
professes
to
maintaine
:
It
is
that
which
,
with
worthy
and
moderate
Bucer
,
the
learned
Bishop
of
Sarisbury
hath
also
intimated
in
his
grave
advise
concerning
the
Lutheran
differences
;
And
the
like
occurrences
in
the
judgement
o●
the
foure
learned
French
Divines
,
concerning
the
peace
with
the
Lutheran
Churches
,
and
meet
to
be
througly
considered
.
For
the
force
of
Consecutions
is
many
times
very
deceitfull
,
and
such
,
as
may
easily
betray
our
discourse
.
There
are
indeed
such
Consequences
as
are
plainely
necessary
,
and
those
which
in
their
first
sight
,
carry
in
them
no
lesse
certainty
then
the
principles
from
which
they
were
immediatly
derived
:
Of
this
nature
are
they
which
are
Reciprocally
deduced
from
their
certaine
,
and
intrinsecall
causes
,
to
their
effects
;
such
as
,
The
Sunne
is
risen
,
it
is
therefore
day
:
He
is
God
,
therefore
Omnipotent
,
Omniscient
.
There
are
others
,
which
may
perhaps
seeme
to
us
no
lesse
necessary
,
as
following
upon
some
premisses
by
an
undoubted
force
of
reason
;
which
yet
,
another
thinks
hee
can
by
some
cleanly
distinction
,
commodiously
evade
,
and
yet
hold
that
ground
which
we
layd
for
that
ratiocination
;
such
is
that
of
Gualterius
the
Iesuite
:
Theodore
Beza
denyes
that
the
body
of
Christ
can
be
substantially
in
many
places
at
once
;
Therefore
he
denies
Gods
Omnipotence
.
The
Protestant
ascribes
to
God
more
then
a
meere
permission
of
evill
,
therefore
hee
makes
him
the
Author
of
sinne
.
Contrarily
,
no
meane
one
of
ours
,
inferres
a
Papist
makes
Christ
a
creature
,
therefore
hee
is
an
Arrian
;
Makes
Christ
of
meale
,
therefore
not
of
the
blessed
Virgin
,
therefore
an
Apollinarist
.
Consequences
,
which
the
disputant
thinks
to
make
good
,
but
the
accused
,
on
either
part
detests
.
Thus
the
honest
and
ingenuous
Christian
is
drawne
from
a
commendable
search
of
necessary
truthes
,
into
a
wild
chase
of
envious
inferences
:
And
now
the
quarrell
is
,
indeed
,
fallen
off
from
Divinity
,
and
is
removed
to
the
Schooles
of
Logique
,
naturall
Philosophy
,
Metaphysicks
;
and
not
hee
that
hath
the
most
truth
must
carry
it
,
but
he
that
can
bring
the
most
skilfull
Sophistry
.
What
is
it
,
that
distracts
the
Reformed
Churches
of
Christendome
,
but
this
injurious
conceit
of
inconsequent
inferences
?
The
humanity
of
Christ
,
saith
one
part
,
is
omnipresent
,
therefore
saith
the
other
,
no
humanity
at
all
,
sith
this
is
onely
proper
to
the
Deity
.
The
ubiquity
of
Christs
humane
nature
is
denyed
,
saith
the
other
;
therefore
the
personall
union
is
destroyed
.
Away
with
these
rigid
illations
,
when
wee
have
to
doe
with
brethren
;
Each
holdeth
his
owne
;
both
disclayme
the
inferences
,
and
in
their
sence
may
.
For
as
learned
Bucer
gravely
;
It
is
our
part
to
see
not
what
doth
of
it selfe
follow
,
upon
any
Opinion
,
but
what
followes
in
the
conscience
of
those
,
who
hold
that
opinion
,
which
wee
thinke
contrary
to
a
fundamentall
Article
.
Were
this
rule
held
,
how
happy
were
the
Church
,
how
certaine
our
peace
?
when
we
have
done
our
best
,
there
will
be
errours
enow
in
the
Church
;
wee
need
not
to
make
them
more
.
This
was
not
the
fashion
in
the
plaine
dealing
world
of
the
first
ages
of
Christianity
;
No
heresie
was
then
feoffed
upon
any
man
,
but
upon
open
and
acknowledged
conviction
;
and
if
he
cleared
himselfe
from
the
maine
crimination
,
hee
was
pronounced
innocent
.
Looke
into
the
records
of
times
.
The
contagion
of
Arrius
,
beginning
at
the
obscure
Church
of
Baucalis
,
soone
reach't
to
Alexandria
,
and
there
instantly
infected
seaven
hundred
virgins
,
twelve
Deacons
,
seaven
Priests
,
and
offered
to
diffuse
it selfe
into
the
very
Episcopall
Throane
;
at
last
by
Miletus
his
relation
,
the
Archbishop
Alexander
is
made
acquainted
with
the
rumor
of
that
heresie
;
he
presently
sends
for
Arrius
,
and
charges
him
with
the
crime
;
That
impudent
mouth
sticks
not
to
confesse
his
wicked
error
,
but
there
openly
casts
up
the
poyson
of
his
damnable
doctrine
before
his
Governour
.
The
holy
Bishop
,
no
lesse
openly
reproves
him
;
urges
and
aggravates
the
sacrilegious
impiety
of
his
opinion
;
And
finding
him
to
second
his
error
with
contumacies
,
expels
him
from
his
Church
,
followes
him
(
as
was
meet
)
with
seventy
letters
of
caution
to
other
Churches
;
yet
still
the
mischiefe
spreds
:
The
godly
Emperour
Constantine
is
informed
of
the
danger
;
hee
calls
a
Synode
;
Arrius
with
his
all
wicked
Pamphlets
,
is
there
cryed
downe
,
and
condemn'd
to
banishment
.
I
doe
not
finde
those
holy
fathers
nibling
at
consequences
,
strain'd
out
of
his
Thalia
,
or
some
other
of
his
abhominable
papers
,
but
charging
him
with
the
right-downe
positions
of
heresie
;
such
as
these
blasphemies
,
concerning
Christ
;
Time
was
,
when
hee
was
not
;
Hee
was
made
of
things
that
were
not
;
He
was
not
begotten
of
the
Substance
of
the
Father
;
In
time
,
not
from
Eternity
;
not
true
God
of
God
,
but
created
of
nothing
.
Here
were
no
tricks
of
inferences
,
no
quirkes
of
Sophismes
,
no
violent
deduction
of
unyeelded
sequels
;
the
heresie
proclaymed
it selfe
,
and
was
accordingly
sentenced
.
Such
were
the
proceedings
with
the
Apollinarists
,
in
the
third
Councell
of
Rome
;
and
in
the
first
Generall
Councell
of
Constantinople
,
with
the
Macedonians
;
and
where
not
in
the
cases
of
heresie
?
And
if
(
for
all
the
rest
)
we
would
see
a
modell
of
the
old
Theologicall
simplicity
,
in
the
censures
of
this
nature
,
we
need
but
to
cast
our
eye
upon
that
profession
of
faith
,
and
Anathemat●me
,
which
Damasus
ingeniously
wrote
to
Paulinus
,
whether
Bishop
of
Thessalonica
,
as
Theodoret
would
have
it
,
or
,
as
others
,
of
Antioch
;
wee
pronounce
Anathema
,
saith
he
,
to
those
who
doe
not
with
full
liberty
proclaime
the
Holy
Ghost
to
be
of
one
power
,
and
substance
with
the
Father
,
and
the
Sonne
.
We
pronounce
Anathema
to
them
who
follow
the
error
of
Sabellius
,
saying
,
That
the
Father
is
one
and
the
same
person
with
the
Son.
Wee
pronounce
Anathema
to
Arrius
,
and
Eunomius
,
who
with
a
like
impiety
,
but
in
a
forme
of
words
unlike
,
affirme
the
Sunne
and
the
holy
Spirit
to
be
creatures
.
We
pronounce
Anathema
to
the
Macedonians
,
who
comming
from
the
stocke
of
Arrius
,
have
not
varyed
from
his
impiety
,
but
from
his
name
.
We
pronounce
Anathema
to
Photinus
,
who
renuing
the
heresie
of
Ebion
,
confesses
our
Lord
Iesus
Christ
made
only
of
the
Virgin
Mary
.
Wee
pronounce
Anathema
to
those
,
that
maintaine
two
Sonnes
,
one
before
all
worlds
,
the
other
after
the
assuming
of
flesh
from
the
Virgin
:
Thus
he
.
Is
there
any
man
here
condemned
for
an
heretick
,
but
hee
who
dirctly
affirmes
,
confesses
,
maintaines
opinions
truly
damnable
?
Neither
indeed
is
it
just
or
equall
,
that
a
man
should
,
by
the
malice
of
an
enemy
,
be
made
guilty
of
those
crimes
,
which
himselfe
abhorres
:
What
I
will
owne
,
is
mine
;
what
is
cast
upon
me
,
is
my
adversaries
;
And
if
I
be
by
deductions
fetch
't
into
such
errour
,
the
fault
is
not
in
my
faith
,
but
in
my
Logick
;
my
braine
may
erre
,
my
heart
doth
not
.
Away
then
,
ye
cruell
Tortors
of
Opinions
,
Dilaters
of
Errours
,
Delators
of
your
brethren
,
Incendiaries
of
the
Church
,
haters
of
peace
,
Away
with
this
unjust
violence
;
Let
no
man
beare
more
then
his
owne
burden
;
Presse
an
●●ring
brother
(
if
ye
please
)
in
way
of
Argument
,
with
such
odious
Consectaries
,
as
may
make
him
weary
of
his
Opinion
;
but
hate
to
charge
him
with
it
as
his
owne
;
frame
not
imaginary
monsters
of
error
with
whom
you
may
contend
:
Hee
that
makes
any
man
worse
then
hee
is
,
makes
himselfe
worse
then
hee
.
§.
XII
.
The
eighth
rule
of
Moderation
,
To
keepe
opinions
within
their
owne
bounds
,
not
imputing
private
mens
conceits
to
whole
Churches
.
EIghtly
,
it
will
be
requisite
to
a
peaceable
moderation
,
that
we
should
give
to
every
opinion
his
owne
due
extent
,
not
casting
private
mens
conceits
upon
publicke
Churches
,
not
fathering
single
fancies
upon
a
Community
;
All
men
cannot
accord
in
the
same
thoughts
,
there
was
never
any
Church
under
heaven
,
in
which
there
was
not
some
Ahimaaz
,
that
would
run
alone
.
In
all
waters
,
lightly
,
there
are
some
sorts
of
fish
that
love
to
swim
against
the
streame
,
there
is
no
reason
that
the
blame
of
one
,
or
few
should
be
diffused
unto
all
.
If
a
Pope
John
the
22
shall
maintaine
that
the
soules
of
the
blessed
shall
sleep
till
the
resurrection
;
If
a
Dominicus
a
Soto
shall
hold
,
that
the
whole
Christian
faith
shall
be
extinguished
in
the
persecutions
of
Antichrist
;
shall
wee
impute
these
opinions
to
the
See
,
or
Church
?
If
an
Alphonsus
a
Castro
shall
hold
hereticks
and
Apostates
,
after
they
are
once
baptiz'd
,
to
be
true
members
of
the
Catholicke
Church
;
Or
a
Catharinus
,
or
Vasquez
shall
teach
the
Commandement
that
forbids
worshipping
of
Images
,
to
be
meerely
temporary
;
If
a
Durant
shall
revive
Pelagianisme
,
in
denying
that
there
is
any
need
of
the
divine
ayde
,
either
of
generall
or
speciall
concourse
in
humane
actions
;
If
a
Richardus
Armachanus
shall
second
the
Novatians
,
in
teaching
that
there
is
no
pardon
to
be
obtained
by
the
penitent
,
for
some
haynous
sinnes
;
If
an
Occham
shall
teach
that
the
visible
signes
are
not
of
the
Essence
of
a
Sacrament
;
Or
a
Iohannes
Parisiensis
,
or
Cornelius
a
Lapide
(
little
differing
from
the
condemned
error
of
Rupertus
Tuitiensis
)
shall
teach
,
that
the
Sacramentall
bread
is
hypostatically
assumed
by
the
word
.
Is
there
any
so
unjust
Arbiter
of
things
,
as
to
upbrayd
these
Paradoxes
to
the
Roman
Church
,
who
professeth
their
dislike
?
Thus
if
a
Knox
,
or
Buchanan
,
or
Goodman
,
shall
broach
exorbitant
and
dangerous
opinions
,
concerning
the
Successions
and
rights
of
Kings
,
and
lawlesse
power
of
subjects
;
Why
should
this
be
layd
in
our
dish
,
more
then
a
Suarez
,
or
Mariana
in
theirs
?
If
a
Flaccius
Illiricus
shall
uphold
a
singular
error
concerning
Grace
,
and
Originall
sinne
;
If
some
ill-advised
followers
of
Zuinglius
shall
hold
the
Sacramentall
elements
to
be
onely
bare
signes
,
serving
meerely
for
memory
,
and
representation
;
If
some
Divines
of
ours
shall
defend
the
rigid
opinions
concerning
Predestination
;
If
some
phantasticall
heads
shall
crye
downe
all
decent
Ceremonies
,
and
all
set
formes
of
devotion
;
why
should
the
Church
suffer
double
in
those
things
which
it
bewayles
?
Surely
,
as
the
Church
is
a
collective
body
,
so
it
hath
a
tongue
of
her
owne
speaking
by
the
common
voyce
of
her
Synodes
;
in
her
publicke
Confessions
,
Articles
,
Constitutions
,
Catechismes
,
Liturgies
;
what
she
sayes
in
these
,
must
passe
for
her
owne
:
but
if
any
single
person
shall
take
upon
him
(
unauthorised
)
to
be
the
mouth
of
the
Church
,
his
insolence
is
justly
censurable
;
And
if
an
adversary
shall
charge
that
private
opinion
upon
the
Church
,
he
shall
be
intolerably
injurious
:
Indeed
,
as
it
is
the
best
harmony
where
no
part
,
or
Instrument
,
is
heard
alone
,
but
a
sweet
composition
;
and
equall
mixture
of
all
,
so
is
it
the
best
state
of
the
Church
,
where
no
dissenting
voyce
is
heard
above
,
or
besides
his
fellowes
;
but
all
agree
in
one
common
sound
of
wholesome
doctrine
.
But
(
such
as
mans
naturall
selfe-love
is
)
this
is
more
fit
to
be
expected
in
a
Platonicall
speculation
,
then
in
a
true
reality
of
existence
:
for
whiles
every
man
is
apt
to
have
a
good
conceit
of
his
owne
deeper
insight
,
and
thinkes
the
prayse
,
and
use
of
his
knowledge
lost
,
unlesse
he
impart
it
;
〈◊〉
commeth
to
passe
,
that
not
contayning
themselves
within
their
owne
privacies
,
they
vent
their
thoughts
to
the
world
,
and
hold
it
a
great
glory
to
be
the
Authours
of
some
more
then
common-piece
of
skill
;
And
to
say
truth
,
the
freedome
and
●ase
of
the
Presse
hath
much
advanced
this
itching
,
and
disturbing
humour
of
men
whiles
only
the
penne
was
imployed
,
bookes
were
rare
;
neither
was
it
so
easie
for
a
man
either
to
know
anothers
opinion
,
or
to
diffuse
his
owne
;
now
,
one
onely
day
is
enough
to
fill
the
world
with
a
Pamphlet
,
and
suddainly
to
scatter
whatsoever
conceit
,
beyond
all
possibility
of
revocation
.
So
much
the
more
need
there
is
,
for
those
that
sit
at
the
helme
,
whether
of
Church
,
or
State
,
to
carry
a
vigilant
eye
,
and
hard
hand
over
these
Common
tel-tales
of
the
world
,
and
so
to
restraine
them
(
if
it
were
possible
)
that
nothing
might
passe
their
stampe
,
which
should
be
prejudiciall
to
the
common
peace
,
or
varying
from
the
received
judgement
of
the
Church
.
But
if
this
task
be
little
lesse
then
impossible
,
since
by
this
meanes
every
man
may
have
ten
thousand
severall
tongues
at
pleasure
;
how
much
more
happy
were
it
,
that
the
sonnes
of
the
Church
could
obtaine
of
themselves
so
much
good
nature
,
&
submissive
reverence
,
as
to
speake
none
but
their
mothers
tongue
?
The
forme
of
tongues
in
the
first
descent
of
the
Holy
Ghost
,
was
fiery
and
cloven
;
and
that
was
the
fittest
for
the
state
of
the
first
plantation
of
the
Gospell
,
intimating
that
fervour
,
and
variety
,
which
was
then
both
given
,
and
requisite
:
Now
,
in
the
enlarged
and
setled
estate
of
his
Evangelicall
Church
,
the
same
spirit
descends
,
and
dwels
in
tongues
,
coole
and
undivided
,
Cor
unum
,
via
una
,
One
heart
,
one
way
,
was
the
Motto
of
the
Prophet
,
when
he
foretels
the
future
coalition
of
Gods
people
:
And
one
mind
,
one
mouth
was
the
Apostles
to
his
Romanes
.
Let
us
walke
by
the
same
Rule
.
Let
us
mind
the
same
thing
;
is
his
charge
to
his
Philippians
.
But
if
any
wrangler
affect
to
bee
singular
,
and
will
needes
have
a
minde
of
his
owne
,
let
him
stand
but
for
what
hee
is
,
let
him
goe
only
for
a
single
figure
,
let
him
not
,
by
a
misprision
,
take
up
the
place
of
thousands
.
§.
XIII
.
The
ninth
rule
of
Moderation
:
The
actions
and
manners
of
men
must
not
regulate
our
judgements
concerning
the
cause
.
NInthly
,
neither
doth
it
a
little
conduce
to
Moderation
,
to
know
,
that
the
facts
and
manners
of
men
may
not
be
drawne
to
the
prejudice
of
the
cause
:
for
,
howsoever
it
commonly
holds
,
that
impious
opinions
and
loose
life
goe
still
together
;
yet
it
is
no
trusting
to
this
rule
,
as
if
it
did
not
admit
of
exceptions
.
There
have
been
those
,
whose
errours
have
beene
foule
,
and
yet
their
conversation
faultlesse
.
I
remember
what
Bernard
said
of
Peter
Abailardus
,
that
hee
was
Iohn
without
,
and
Herod
within
:
And
of
Arnoldus
of
Brixia
,
Would
God
his
doctrine
were
so
sound
,
as
his
life
is
strict
:
And
elsewhere
;
Whose
conversation
is
Honey
,
his
opinion
Poyson
;
whose
head
is
a
Doves
,
his
tayle
a
Scorpions
.
Epiphanius
,
when
he
speakes
of
the
hereticke
Hierax
(
an
hereticke
with
a
witnesse
,
who
denyed
the
resurrection
of
the
flesh
,
which
he
granted
to
the
soule
)
could
say
,
He
was
a
man
truly
admirable
for
his
exercise
in
pietie
,
and
such
an
one
,
as
besides
the
governance
of
his
owne
,
could
draw
other
mens
soules
to
the
practise
of
Godlinesse
.
And
Augustine
speaking
somewhere
of
Pelagius
and
some
others
of
his
Sect
(
I
remember
)
acknowledgeth
,
that
the
carriage
of
their
life
was
faire
,
and
unblamable
:
And
those
that
are
the
bitterest
enemies
to
the
Waldenses
,
or
poore
men
of
Lyons
,
give
great
testimonie
to
the
integritie
and
inoffensivenesse
of
their
conversation
.
So
on
the
contrarie
,
there
are
many
whose
Religion
is
sound
,
but
their
life
impure
.
As
Caesar
said
of
old
,
Wee
have
enow
of
these
Birds
at
home
.
Such
,
as
like
Ants
,
follow
the
track
of
their
fellowes
to
their
common
hillocke
;
going
on
those
right
wayes
of
Opinion
,
whereinto
example
&
education
have
put
them
,
yet
stayning
their
profession
by
leud
behaviour
.
I
have
read
,
that
a
rich
Iew
being
askt
why
hee
turn'd
Christian
,
laid
the
cause
upon
the
vertue
of
our
Faith.
And
being
askt
,
how
hee
did
so
well
know
the
vertue
of
such
faith
;
because
(
said
hee
)
the
nation
of
Christians
could
not
possibly
hold
out
so
long
,
by
vertue
of
their
workes
,
for
they
are
starke
naught
;
therfore
it
must
needs
be
by
the
power
of
their
Faith.
Certainely
it
were
woe
with
us
,
if
lives
should
decide
the
truth
of
Religion
,
betwixt
us
and
unbelievers
,
betwixt
us
and
our
ignorant
fore-fathers
:
These
are
not
therefore
fit
umpires
betwixt
Christians
competitioning
for
the
truth
.
The
Iew
was
the
sounder
for
religion
,
yet
the
Samaritan
was
more
charitable
,
than
either
the
Levice
,
or
Priest.
It
were
strange
,
if
in
the
corruptest
Church
,
there
were
not
some
conscionable
;
and
no
lesse
,
if
in
the
holyest
,
there
bee
not
some
lawlesse
and
inordinate
;
there
is
no
Pomgranate
wherein
there
is
not
some
graines
rotten
.
The
sanctity
of
some
few
cannot
boulster
out
falsehood
in
the
common
beleefe
;
neyther
can
the
disorder
of
Orthodox
beleevers
,
disparage
that
soundnesse
of
doctrine
,
which
their
life
b●lyes
.
And
if
our
Saviour
give
us
this
rule
for
discerning
of
false
Prophets
;
By
their
fruits
you
shall
know
them
;
doubtlesse
,
that
fruit
was
intended
chiefely
for
their
doct●ine
;
their
lives
were
fayre
,
their
carriage
innocent
;
(
for
they
came
in
sheepes
cloathing
.
)
What
was
that
other
then
honest
simplicity
?
yet
their
fruits
were
evill
:
but
withall
,
as
a
good
and
holy
life
is
(
as
hee
said
well
)
a
good
Commentarie
to
the
sacred
Volume
of
God
;
so
their
out-breaking
iniquities
were
a
good
Commentarie
upon
their
vicious
doctrines
;
both
wayes
were
their
fruits
evill
.
And
if
meere
outward
carriage
should
be
the
sole
rule
of
our
tryall
,
nothing
could
be
more
uncertaine
then
our
determination
:
How
many
Dunghills
have
wee
seene
,
which
whiles
they
have
beene
covered
with
Snow
,
could
not
be
discerned
from
the
best
Gardens
?
How
many
sowre
Crabs
,
which
for
beautie
have
surpassed
the
best
Fruit
in
our
Orchard
?
As
in
matter
of
reason
,
experience
tells
us
,
that
some
falsehoods
are
more
probable
then
some
truths
;
so
is
it
also
in
matter
of
practice
;
no
face
seemes
so
purely
faire
as
the
painted
.
Truth
of
Doctrine
is
the
Test
whither
wee
must
bring
our
profession
for
matter
of
tryall
;
and
the
sacred
Oracles
of
God
are
the
Test
,
whereby
wee
must
trie
the
truth
of
Doctrine
.
§.
XIIII
.
The
tenth
rule
of
Moderation
:
That
wee
must
draw
as
neere
as
wee
safely
may
,
to
Christian
adversaries
,
in
cases
of
lesser
differences
.
IT
will
perhaps
seeme
a
Paradox
to
some
,
vvhich
I
must
lay
downe
for
a
tenth
rule
of
Moderation
,
viz.
That
wee
must
endeavour
to
draw
as
neere
as
wee
may
to
Christian
adversaries
,
in
the
differences
of
Religion
:
For
some
men
,
whose
zeale
●●
carryes
them
beyond
knowledge
,
are
all
for
extremities
,
and
thinke
there
can
never
bee
distance
enough
betwixt
themselves
and
those
that
oppose
them
in
the
controversies
of
doctrine
,
or
discipline
.
For
the
righting
of
our
conceits
in
this
point
,
we
shall
need
a
double
d●stinction
;
one
of
the
Persons
,
the
other
of
the
limits
of
our
approach
,
or
remotenesse
.
Of
the
Persons
first
;
for
there
are
Hostes
,
and
there
are
Inimici
.
The
former
are
they
,
who
professe
open
hostilitie
to
the
whole
cause
of
Christianitie
;
as
Iewes
,
and
Turkes
:
The
latter
are
Adversaries
within
the
Bosome
of
the
Church
;
such
as
,
according
with
us
in
the
maine
essentiall
Truths
,
maintaine
stiffe
differences
in
matters
of
great
consequence
,
both
in
the
judgement
and
practice
of
Religion
.
To
the
first
of
these
,
wee
doe
justly
professe
publique
and
universall
defiance
;
hating
all
communion
with
them
,
save
that
of
civill
commerce
,
which
is
not
unlawfull
with
the
most
savage
Infidels
.
And
in
this
name
,
doe
wee
deservedly
crie
downe
those
favours
,
which
these
avowed
enemies
of
Christ
receive
at
Rome
,
even
from
the
hands
of
him
,
who
pretends
to
succeed
the
most
fervent
Apostle
,
that
once
said
,
Lord
,
thou
knowest
I
love
thee
:
Besides
the
benefit
of
a
favourable
entertainment
,
wee
know
the
Pope
on
his
Coronation
day
vouchsafes
to
receive
a
Present
from
their
hands
;
no
lesse
then
that
holy
Booke
of
God
,
which
their
cursed
impietie
prophaneth
,
and
which
,
in
requitall
,
condemneth
their
impietie
;
whiles
those
that
professe
the
same
Creed
more
sincerely
then
himselfe
,
are
rigorously
expelled
,
and
cruelly
martyr'd
.
Our
stomach
doth
not
so
farre
exceed
our
Charitie
,
but
wee
can
pray
for
those
miscreant
Iewes
:
they
once
for
all
cursed
themselves
,
His
bloud
be
upon
us
and
our
children
;
wee
are
so
mercifull
to
them
,
that
wee
can
blesse
them
,
in
praying
that
his
bloud
may
be
upon
them
for
their
Redemption
.
And
as
wee
can
pray
for
their
Conversion
,
so
wee
cannot
but
commend
the
Order
,
which
is
held
in
some
parts
of
Italy
,
that
,
by
the
care
of
the
Ordinarie
,
Sermons
are
made
on
their
Sabbaths
in
those
places
,
where
the
Iewes
are
suffered
to
dwell
for
their
Conviction
;
but
whiles
wee
wish
well
to
their
soules
,
wee
hate
their
societie
.
I
like
well
that
piece
of
just
prohibition
,
That
Christian
women
should
not
bee
Nurses
to
the
Children
of
Iewes
,
in
their
Houses
;
but
I
cannot
brooke
the
Libertie
following
,
that
out
of
their
Houses
,
by
Licence
from
the
Ordinarie
,
they
may
:
My
reason
is
but
just
,
because
their
proud
detestation
goes
so
high
,
as
to
an
absolute
forbiddance
of
any
office
of
respect
from
theirs
to
us
,
and
yet
allowes
the
same
from
ours
to
them
.
So
,
by
their
Law
,
a
Iewish
woman
may
not
be
either
Midwife
,
or
Nurse
to
one
of
ours
;
yet
giving
way
to
our
Women
,
to
doe
these
services
to
theirs
.
Not
to
speake
of
the
same
fashion
of
Garments
(
which
however
forbidden
by
the
Law
,
they
have
now
learned
for
their
own
advantage
,
to
dispence
with
)
what
a
curiositie
of
hatred
it
is
,
that
if
one
of
us
Gentiles
should
make
a
Iewes
fire
on
their
Sabbath
,
it
is
not
lawfull
for
them
to
sit
by
it
:
And
why
should
wee
bee
lesse
averse
from
that
odious
generation
?
They
have
done
violence
to
the
Lord
of
Life
,
our
blessed
Redeemer
;
what
have
wee
done
unto
them
?
Bloud
lyes
still
upon
them
;
nothing
upon
us
,
but
undue
mercie
.
But
as
to
the
latter
kind
of
Adversaries
,
wee
must
be
advised
to
better
tearmes
;
if
any
of
them
who
call
themselves
Christians
,
have
gone
so
farre
,
as
directly
and
wilfully
to
raze
the
foundation
of
our
most
holy
Faith
;
and
being
selfe-condemned
,
through
the
cleare
evidence
of
truth
,
shall
rebelliously
persist
in
his
heresie
;
Into
the
secret
of
such
men
,
let
not
my
soule
come
,
my
glory
be
thou
not
joyned
to
their
assembly
.
I
know
no
reason
to
make
more
of
such
a
one
,
then
of
a
Iew
or
Turke
in
a
Christians
skin
.
I
cannot
blame
that
holy
man
,
who
durst
not
endure
to
be
in
the
Bath
with
such
a
monster
;
or
those
of
Samosata
,
who
in
imitation
of
this
fact
of
Saint
Iohn
,
let
forth
all
the
water
of
that
publike
Bath
,
wherein
Eunomius
had
washed
,
and
caused
new
to
be
put
therein
.
I
cannot
blame
Theodosius
a
Bishop
of
Phrygia
,
(
however
Socrates
pleaseth
to
censure
him
)
that
hee
drove
the
Macedonian
hereticks
,
not
out
of
the
Citty
onely
,
but
out
of
the
Country
too
.
I
cannot
blame
Gratianus
the
Emperour
,
that
hee
interdicted
all
assemblies
to
the
Manichees
,
Photinians
,
Eunomians
;
And
if
he
had
extended
his
Banne
against
those
other
forenamed
hereticks
,
it
had
beene
yet
better
for
the
Church
.
Hierom's
word
is
a
good
one
;
It
is
not
cruelty
that
wee
thus
doe
for
Gods
cause
,
but
Piety
.
But
if
there
be
any
,
who
with
full
consent
embrace
all
the
Articles
of
Christian
Belee●e
,
and
yet
erre
(
not
contumaciously
)
in
some
such
dangerous
consequences
,
as
doe
in
mine
understanding
(
though
not
their
owne
)
threaten
ruine
to
the
foundation
by
them
yeelded
;
as
I
dare
not
exclude
them
from
the
Church
of
God
,
so
I
dare
not
professe
to
abhorre
their
Communion
.
God
forbid
wee
should
shut
up
Christian
brother-hood
in
so
narrow
a
compasse
,
as
to
barre
all
misbeleevers
of
this
kind
,
out
of
the
family
of
God.
Doe
but
turne
over
that
charitable
and
irrefragable
discourse
of
Christianography
.
Let
your
eyes
but
walke
over
those
ample
territories
and
large
regions
,
which
in
most
of
the
parts
of
the
habitable
world
(
but
especially
in
Europe
,
Africa
,
and
Asia
)
professe
the
blessed
name
of
God
,
our
Redeemer
,
and
looke
to
be
saved
by
his
blood
;
and
then
aske
your
heart
,
if
you
dare
entertaine
so
uncharitable
a
thought
,
as
to
exclude
so
many
millions
of
weake
,
but
true
beleevers
,
out
of
the
Church
below
,
or
out
of
heaven
above
:
you
shall
there
see
Grecians
,
Russians
,
Georgians
,
Armenians
,
Iacobites
,
Abassines
;
and
many
other
sects
serving
the
same
God
,
acknowledging
the
same
Scriptures
,
beleeving
in
the
same
Saviour
,
professing
the
same
faith
in
all
fundamentall
points
,
aspiring
to
the
same
Heaven
;
and
like
Bees
,
though
flying
severall
wayes
,
and
working
upon
severall
meadowes
,
or
gardens
,
yet
in
the
evening
,
meeting
together
in
the
same
hive
.
Now
,
if
I
liv'd
in
the
community
of
any
of
these
diverse
sects
of
Christians
,
I
should
hold
it
my
duty
to
comply
with
them
in
all
(
not
unlawfull
)
things
;
and
if
any
of
them
should
live
in
the
community
of
our
Church
,
I
should
labour
by
all
good
meanes
to
reclaime
him
from
his
erroneous
opinion
,
or
superstitious
practice
;
&
when
I
had
wrought
upon
him
my
utmost
,
rather
then
let
goe
my
hopes
and
interest
in
him
,
I
would
goe
as
farre
to
meet
him
(
without
any
angariation
,
save
that
of
charity
)
as
the
line
of
a
good
conscience
would
permit
me
;
herein
following
the
sure
patterne
of
our
blessed
Apostle
,
whose
profession
it
is
,
Though
I
be
free
from
all
men
,
yet
have
I
made
my selfe
servant
unto
all
,
that
I
might
gaine
the
more
:
unto
the
Iewes
I
became
as
a
Iew
,
that
I
might
gaine
the
Iewes
;
And
to
them
under
the
Law
,
as
under
the
Law
,
that
I
might
gaine
them
that
are
under
the
Law
;
To
them
that
are
without
Law
,
as
without
Law
,
(
being
not
without
Law
to
God
,
but
under
the
Law
to
Christ
)
that
I
might
gaine
them
that
are
without
Law.
To
the
weake
,
I
became
weake
,
that
I
might
gaine
the
weake
.
I
am
made
all
things
,
to
all
men
,
that
I
might
by
all
meanes
save
some
.
I
doe
much
feare
the
Church
of
Rome
hath
a
hard
answere
to
make
one
day
,
in
this
particular
;
Who
imperiously
,
and
unjustly
challenging
unto
it selfe
the
title
of
the
Church
Catholike
,
shutteth
all
other
Christian
professions
out
of
doores
,
refusing
all
Communion
with
them
,
and
so
neglecting
them
,
as
if
they
had
no
soules
;
or
those
soules
cost
nothing
;
Amongst
the
rest
,
I
shall
give
but
two
instances
.
The
great
Prince
of
the
Abassine
Christians
having
heard
of
the
fame
of
the
Europaean
Churches
,
sends
some
of
his
nation
,
of
whom
he
had
a
great
opinion
,
to
Rome
,
to
be
informed
of
the
substance
and
rites
of
Religion
there
professed
;
Zago
Zaba
was
one
of
the
number
;
they
with
great
labour
and
hazard
arrived
there
,
made
knowne
their
great
errand
;
but
were
so
farre
slighted
,
that
they
were
not
so
much
as
admitted
to
Christian
society
,
and
after
many
yeares
vayne
hope
,
were
turn'd
home
disregardfully
,
not
much
wiser
then
they
came
,
without
any
other
newes
,
save
of
the
scorne
and
insolence
of
those
,
who
should
have
instructed
them
.
A
carriage
much
sutable
to
that
,
which
they
still
beare
to
the
Greeke
Church
;
a
Church
which
,
as
for
extent
,
it
may
compare
with
theirs
;
so
for
purity
of
doctrine
,
I
dare
say
(
if
that
be
her
voyce
,
which
her
last
Patriarch
Cirill
of
Constantinople
hath
acquainted
the
world
with
all
(
as
I
was
also
confidently
assured
,
by
the
late
learned
Bishop
of
Saribaris
)
as
far
exceeding
the
Roman
Church
,
as
the
Roman
doth
the
Russian
,
or
Ethiopick
,
which
it
most
contemneth
:
Let
any
the
most
curious
eye
trave●l
over
that
learned
confession
of
faith
,
which
after
all
devises
,
and
illusions
is
proved
sufficiently
to
be
the
genuine
act
of
that
worthy
Patriarch
,
and
by
him
published
in
the
name
of
the
whole
Greeke
Church
,
and
let
him
tell
me
what
one
blemish
,
or
mole
hee
can
finde
in
that
faire
body
;
save
onely
that
one
clause
,
concerning
the
third
person
of
the
blessed
Trinity
;
The
holy
Spirit
proceeding
from
the
Father
by
the
Sonne
;
wherein
there
can
be
no
danger
,
whiles
he
addes
,
in
the
next
words
,
Being
of
the
same
substance
with
the
Father
and
the
Sonne
;
and
concludes
;
These
three
Persons
in
one
Essence
we
call
the
most
holy
Trinity
,
ever
to
be
blessed
,
glorified
and
adored
of
every
creature
.
This
errour
of
his
Greek
Church
,
as
it
is
now
minced
,
is
rather
a
Problem
of
Scholasticall
Divinity
,
then
an
heresie
in
the
Christian
faith
.
In
all
the
rest
,
shew
me
any
the
most
able
,
and
sincere
Divine
in
the
whole
Christian
world
,
that
can
make
a
more
cleare
,
and
absolute
declaration
of
his
faith
,
then
that
Greeke
Church
hath
done
,
by
the
hand
of
her
worthy
,
and
renouned
Prelate
;
yet
how
uncharitably
is
she
barred
out
of
doores
by
her
unkinde
sister
of
Rome
?
How
unjustly
branded
with
heresie
?
in
so
much
,
as
it
is
absolutely
forbidden
to
the
Grecian
Priests
to
celebrate
their
Masses
,
and
divine
Services
,
in
the
Roman
fashion
:
Neither
may
the
Romans
officiate
in
the
Grecian
manner
,
under
the
payne
of
perpetuall
suspension
;
And
if
a
woman
of
the
Latine
Church
be
given
in
marriage
to
a
Greeke
,
shee
may
not
be
suffered
to
live
after
the
Grecian
fashion
;
A
solaecisme
,
much
like
to
that
of
the
Russian
Churches
,
who
admit
none
to
their
Communion
(
be
hee
nver
so
good
a
Christian
)
if
he
doe
not
submit
himselfe
to
their
matriculation
,
by
a
new
Baptisme
.
Sure
,
those
Christians
that
thus
carry
themselves
towards
their
deare
brethren
(
dearer
perhaps
to
God
then
they
)
have
either
no
bowels
,
or
no
braynes
,
and
shall
once
finde
by
the
difference
of
the
smart
,
whether
ignorance
,
or
hard-heartednesse
,
were
guilty
of
this
injurious
measure
.
Next
to
the
persons
,
the
limits
of
this
approach
or
remotenesse
are
considerable
,
which
must
be
proportioned
according
to
the
condition
of
them
with
whom
we
have
to
deale
.
If
they
be
professed
enemies
to
the
Christian
name
,
Beware
of
dogs
,
beware
of
the
concision
,
saith
the
Apostle
of
the
Gentiles
.
Iustly
must
wee
spit
at
these
blasphemers
,
who
say
they
are
Iewes
and
are
not
,
but
are
the
Synagogue
of
Satan
.
If
they
be
coloured
friends
,
but
true
hereticks
;
such
as
doe
destroy
,
directly
,
and
pertinaciously
,
the
foundation
of
Christian
religion
;
the
Apostles
charge
is
expresse
,
Haereticum
hominem
devita
,
A
man
that
is
an
hereticke
,
after
the
first
and
second
admonition
avoyd
and
reject
;
and
such
an
one
as
he
may
be
,
that
addes
blasphemy
to
heresie
,
it
might
be
no
reall
mistaking
(
though
a
verball
)
of
that
wise
and
learned
Pontifician
,
who
misreading
the
vulgar
,
made
two
words
of
one
,
and
turned
the
Verbe
into
a
Noune
,
De
vita
;
Supple
,
Tolle
:
put
an
hereticke
to
death
:
A
practise
so
rise
in
the
Roman
Church
,
against
those
Saints
,
who
,
in
the
way
,
which
they
call
heresie
,
worship
the
Lord
God
of
their
Fathers
,
beleeving
all
things
which
are
written
in
the
Law
,
in
the
Prophets
,
in
the
Apostles
,
that
all
the
world
takes
notice
of
it
;
seeming
,
with
the
rap't
Evangelist
,
to
heare
the
soules
,
from
under
the
Altar
,
crying
aloud
,
How
long
Lord
,
holy
and
true
,
dost
thou
not
judge
and
avenge
our
blood
,
on
them
that
dwell
upon
the
earth
?
Surely
were
wee
such
as
their
uncharitable
〈◊〉
mis-construction
would
make
us
,
their
cruelty
were
not
excusable
before
God
,
or
men
:
but
now
,
as
our
innocence
shall
aggravate
their
condemnation
before
the
just
Tribunal
in
heaven
;
so
our
example
shall
condemne
them
,
in
the
judgement
of
all
impartiall
Arbiters
here
on
earth
:
For
what
Client
of
Rome
was
ever
sentenced
to
death
by
the
reformed
Church
,
meerely
for
matter
of
religion
?
what
are
wee
other
to
them
,
then
they
are
to
us
?
the
cause
is
mutually
the
same
;
only
our
charity
is
more
,
our
cruelty
lesse
.
Neither
is
this
any
small
testimony
of
our
sincere
innocence
;
It
is
a
good
rule
of
Saint
Chrysostome
,
if
wee
would
know
a
Wolfe
from
a
Sheep
(
since
their
clothing
(
as
they
use
the
matter
)
will
not
difference
them
)
looke
to
their
fangs
,
if
those
be
bloody
;
their
kinde
is
enough
bewrayd
;
for
who
ever
saw
the
lips
of
a
Sheep
besmear'd
with
blood
?
It
is
possible
to
see
a
Campian
at
Tiburne
,
or
a
Garnets
head
upon
a
pole
;
Treasonable
practises
,
not
meere
Religion
,
are
guilty
of
these
executions
:
But
however
,
our
Church
is
thus
favourable
in
the
case
of
those
heresies
,
which
are
either
simple
,
or
secondary
,
and
consequentiall
;
yet
in
the
cases
of
hereticall
blasphemy
,
her
holy
zeale
hath
not
fear'd
to
shed
blood
:
witnesse
the
flames
of
Ket
,
and
Legat
,
and
some
other
Arrians
in
our
memory
;
And
the
zealous
prosecution
of
that
Spanish
Cistertian
,
whom
wee
heard
and
saw
(
not
long
since
)
belching
out
his
blasphemous
contumelies
against
the
Sonne
of
God
,
who
after
hee
was
given
over
to
the
secular
power
for
execution
,
was
by
the
Spanish
Embassadour
Master
Gondemor
,
carryed
,
backe
into
Spaine
by
leave
from
King
Iames
,
of
blessed
memory
:
in
which
kind
also
Master
Calvin
did
well
approve
himselfe
to
Gods
Church
,
in
bringing
Servetus
to
the
stake
at
Geneva
;
As
for
those
which
are
heretickes
onely
by
consequence
,
and
interpretation
,
heedlesly
undermining
that
foundation
which
they
would
pretend
to
establish
,
as
we
may
not
,
in
regard
of
their
Opinions
in
themselves
,
utterly
blot
them
out
of
the
Catalogue
of
brethren
,
so
we
must
heartily
indeavour
all
good
meanes
for
their
reclamation
;
strive
to
convince
their
errours
;
labour
with
God
for
them
in
our
prayers
,
trye
to
win
them
with
all
loving
offices
,
neither
need
we
doubt
to
joyne
with
them
in
holy
duties
,
untill
their
obdurednesse
and
wilfull
pertinacy
shall
have
made
them
uncapable
of
all
good
counsell
;
and
have
drawne
them
to
a
turbulent
opposition
of
the
truth
:
for
,
as
it
is
in
actuall
offences
,
that
not
our
sinne
,
but
our
unrepentance
damnes
us
;
so
it
is
in
these
matters
of
opinion
,
not
the
errour
,
but
the
obstinacy
incurres
a
just
condemnation
.
So
long
therefore
,
as
there
is
hope
of
reformation
,
wee
may
,
wee
must
comply
with
this
kind
of
erring
Christians
;
but
not
without
good
cautions
.
First
,
that
it
be
only
in
things
good
or
indifferent
.
Secondly
,
That
it
be
with
a
true
desire
to
win
them
to
the
truth
.
Thirdly
,
that
we
finde
our selves
so
throughly
grounded
,
as
that
there
be
no
danger
of
our
infection
:
for
we
have
knowne
it
fall
out
with
some
,
as
with
that
noble
Grecian
of
whom
Xenophon
speakes
,
who
whiles
hee
would
be
offering
to
stay
a
Barbarian
,
from
casting
himselfe
down
from
the
rock
,
was
drawne
down
with
him
for
company
,
from
that
precipice
.
Saint
Austen
professes
that
this
was
one
thing
,
that
hardned
him
in
his
old
Manicheisme
;
That
hee
found
himselfe
victorious
in
his
disputations
,
with
weake
adversaries
,
such
men
in
stead
of
convincing
,
yeeld
;
and
make
themselves
miserable
,
and
their
opposites
foolishly
proud
,
and
mis-confident
.
Fourthly
,
that
we
doe
not
so
farre
condescend
to
complying
with
them
,
as
for
their
sakes
to
betray
the
least
parcell
of
divine
Truth
.
I●
they
be
our
friends
,
it
must
be
only
,
usque
ad
aras
,
there
we
must
leave
them
.
That
which
wee
must
be
content
to
purchase
with
our
blood
,
we
may
not
forgoe
for
favour
,
even
of
the
dearest
.
Fiftly
,
that
we
doe
not
so
far
yield
to
them
,
as
to
humour
them
in
their
errour
,
as
to
obfirme
them
in
evill
;
as
to
scandalize
others
.
And
lastly
,
if
wee
finde
them
utterly
incorrigible
,
that
wee
take
off
our
hand
and
leave
them
unto
just
censure
.
As
for
differences
of
an
inferiour
nature
;
if
but
(
De
venis
capillaribus
&
minutioribus
theologicarum
quaestionum
spinetis
,
as
Staphilus
would
have
theirs
:
)
or
,
if
of
matters
rituall
,
and
such
as
concerne
rather
the
Decoration
,
then
the
health
of
Religion
;
it
is
fit
they
should
be
valued
accordingly
;
neither
peace
,
nor
friendship
should
be
crazed
for
these
,
in
themselves
considered
.
But
if
it
fall
out
through
the
peevishnes
and
selfe-conceit
of
some
crosse
dispositions
,
that
even
those
things
,
which
are
in
their
nature
indifferent
,
(
after
the
lawfull
command
of
Authority
)
are
blazon'd
for
sinfull
,
and
haynous
,
and
are
made
an
occasion
of
the
breach
of
the
common
peace
,
certainly
it
may
prove
that
some
schisme
(
even
for
triviall
matters
)
may
be
found
no
lesse
pernicious
,
then
some
heresie
.
If
my
coat
be
rent
in
peeces
,
it
is
all
one
to
me
whether
it
be
done
by
a
Bryer
or
a
nayle
,
or
by
a
knife
.
If
my
vessell
sinke
,
it
is
all
one
whether
it
were
with
a
shot
,
or
a
leake
:
The
lesse
the
matter
is
,
the
greater
is
the
disobedience
,
and
the
disturbance
so
much
the
more
sinfull
.
No
man
can
be
so
foolish
,
as
to
thinke
the
value
of
the
Apple
,
was
that
which
cast
away
man-kinde
;
but
the
violation
of
a
Divine
Interdiction
.
It
is
fit
therefore
that
men
should
learne
to
submit
themselves
to
every
Ordinance
of
man
for
the
Lords
sake
:
But
if
they
shall
bee
wilfully
refractary
,
they
must
be
put
in
minde
,
that
Korahs
mutiny
was
more
fearefully
revenged
,
then
the
most
grievous
idolatry
.
§.
XV.
The
eleventh
rule
of
Moderation
;
To
refrayne
from
all
rayling
termes
,
and
spightfull
provocations
in
differences
of
Religion
.
IT
shall
be
our
eleventh
rule
for
Moderation
,
that
wee
refraine
from
all
rayling
termes
,
and
spightfull
provocations
of
each
other
in
the
differences
of
Religion
.
A
charge
too
requisite
for
these
times
;
wherein
it
is
rare
to
finde
any
writer
,
whose
inke
is
not
tempered
with
gall
,
and
vineger
,
any
speaker
,
whose
mouth
is
not
a
quiver
of
sharpe
,
and
bitter
words
.
It
is
here
,
as
it
is
in
that
rule
of
Law
;
The
breach
of
peace
is
begun
by
menacing
,
increased
by
menacing
,
but
finished
by
this
battery
of
the
tongue
.
Wherein
wee
are
like
those
Egyptians
of
whom
the
Historian
speakes
;
who
having
begun
their
devotion
with
a
fast
,
whiles
the
Sacrifice
was
burning
,
fell
upon
each
others
with
blowes
,
which
having
liberally
dealt
on
all
hands
,
at
last
they
sat
downe
to
their
feast
:
thus
doe
we
;
after
professions
of
an
holy
zeale
,
wee
doe
mercilesly
wound
each
other
with
reproaches
,
and
then
sit
downe
,
and
enjoy
the
contentment
of
our
supposed
victory
.
Every
provocation
sets
us
on
,
and
then
(
as
it
useth
to
be
with
scolds
)
every
bitter
word
heightens
the
quarrell
;
Men
doe
,
as
we
use
to
say
of
Vipers
,
when
they
are
whipt
,
spit
out
all
their
poyson
.
These
uncharitable
expressions
,
what
can
they
bewray
,
but
a
distempered
heart
,
from
which
they
proceed
,
as
the
smoake
and
sparkes
flying
up
show
the
house
to
be
on
fire
;
or
as
a
corrupt
Spittle
showes
exulcerate
lungs
:
By
this
meanes
it
falls
out
that
the
truth
of
the
cause
is
neglected
,
whiles
men
are
taken
up
with
an
idle
,
yet
busie
,
prosecution
of
words
;
Like
as
in
thrashing
the
straw
flyes
about
our
eares
,
but
the
corne
is
hid
.
And
it
hath
beene
an
old
observation
,
that
when
a
man
falls
to
personall
rayling
,
it
argues
him
drawne
utterly
dry
of
matter
,
and
despayring
of
any
farther
defence
;
as
we
see
and
find
that
the
dogge
which
running
back
,
falls
to
bauling
,
and
barking
hath
done
fighting
any
more
.
I
have
both
heard
and
read
that
this
practice
is
not
rare
amongst
the
Iewes
,
to
brawl
in
their
publike
Synagogues
,
and
to
bang
each
other
with
their
holy
Candlesticks
and
censers
;
in
so
much
that
this
scandall
hath
indangered
the
setting
off
some
of
theirs
to
Mahometisme
:
And
I
would
to
God
it
were
only
proper
unto
them
,
and
not
incident
unto
too
many
of
those
,
who
professe
to
be
of
the
number
of
them
,
to
whom
the
Prince
of
Peace
said
,
My
peace
I
leave
with
you
.
It
is
the
caveat
which
the
blessed
Apostle
gives
to
his
Galathians
,
and
in
them
to
us
;
If
yee
bite
,
and
devoure
one
another
,
take
heed
yee
be
not
consumed
one
of
another
.
Lo
here
,
it
is
the
tongue
that
bites
;
and
so
bites
,
as
that
(
after
the
fashion
of
a
mad
dogges
teeth
)
both
rage
and
death
followes
.
And
if
any
man
thinke
it
a
prayse
(
with
the
Lacedaemonian
in
Plutarch
)
to
bite
like
a
Lion
,
let
him
take
that
glory
to
himselfe
,
and
be
as
he
would
seeme
,
like
a
Lion
that
is
greedy
of
his
prey
,
and
as
a
young
Lion
,
that
lurketh
in
secret
places
:
But
withall
let
him
expect
that
just
doome
of
the
God
of
Peace
,
Thou
shalt
tread
upon
the
Lion
and
the
Adder
,
the
young
Lion
and
the
Dragon
shalt
thou
trample
under
feet
.
Certainely
it
is
in
vaine
for
us
to
expect
any
other
measure
from
the
exasperated
,
and
unruly
mindes
of
hostile
brethren
,
whose
hatred
is
commonly
so
much
greater
,
as
their
interest
is
more
:
They
whose
fires
would
not
meet
after
death
,
are
apt
in
life
to
consume
one
another
.
This
is
the
stale
and
knowne
Machination
of
him
,
whose
true
title
is
,
The
accuser
of
the
brethren
.
That
old
Dragon
,
when
he
saw
the
woman
flying
to
the
wildernesse
to
avoyde
his
rage
;
what
doth
hee
?
Hee
casts
out
of
his
mouth
water
,
as
a
flood
after
the
woman
,
that
hee
might
cause
her
to
be
carryed
away
of
the
flood
:
what
are
these
waters
which
he
casts
out
of
his
mouth
,
but
sclanderous
accusations
,
lyings
,
detractions
,
cruell
persecutions
of
the
tongue
?
And
shall
wee
that
professe
the
deare
name
of
one
common
Saviour
,
so
farre
second
the
great
enemy
of
mankinde
,
as
to
derive
some
cursed
Channels
from
those
Hellish
floods
of
his
,
for
the
drenching
of
the
flourishing
valleyes
of
Gods
Church
?
Shall
wee
rather
imitate
him
then
the
blessed
Archangell
of
God
,
who
contending
with
the
Divell
,
and
disputing
about
the
body
of
Moses
,
durst
not
bring
against
him
a
rayling
accusation
,
but
sayd
,
The
Lord
rebuke
thee
:
Nay
,
shall
wee
dare
to
doe
that
to
Brethren
,
which
the
Angell
durst
not
doe
to
the
Divell
?
When
we
heare
and
see
fearefull
thundring
,
and
lightning
,
and
tempest
,
we
are
commonly
wont
to
say
,
that
ill
spirits
are
abroad
;
neither
doubt
I
but
that
many
times
(
as
well
as
in
Iobs
case
)
God
permits
them
to
rayse
these
dreadfull
blustrings
in
the
ayre
,
right
so
when
wee
see
these
flashes
,
and
heare
these
hideous
noyses
of
contention
in
Gods
Church
,
wee
have
reason
to
thinke
that
there
is
an
hand
of
Satan
in
their
raysing
,
and
continuance
.
For
,
as
for
God
,
we
know
his
courses
are
otherwise
.
When
it
pleased
him
to
make
his
presence
knowne
to
Elijah
;
first
there
passed
a
great
and
strong
wind
,
which
rent
the
Mountaines
,
and
brake
the
Rockes
in
peeces
,
but
the
Lord
was
not
in
the
Winde
.
After
that
Winde
,
came
an
Earthquake
,
but
the
Lord
was
not
in
the
Earthquake
:
After
the
Earthquake
a
Fire
,
but
the
Lord
was
not
in
the
Fire
;
but
after
the
Fire
,
came
a
still
small
Voyce
,
and
therein
was
the
Almightie
pleased
to
expresse
himselfe
;
Loe
,
as
Saint
Ambrose
observes
well
,
the
Divell
is
for
noyse
,
Christ
for
silence
.
Hee
that
is
the
Lyon
of
the
Tribe
of
Iuda
,
delights
in
the
style
of
the
Lambe
of
God
;
and
is
so
tearmed
,
both
by
Iohn
the
Baptist
,
his
forerunner
,
in
the
dayes
of
his
flesh
,
and
by
Iohn
the
Evangelist
,
his
Apostle
,
in
the
state
of
his
glory
:
Neither
was
the
holy
Spirit
pleased
to
appeare
in
the
forme
of
a
Falcon
,
or
Eagle
,
or
any
other
bird
of
Prey
,
but
of
a
Dove
;
the
meeknesse
and
innocence
whereof
,
our
Saviour
recommended
for
a
Patterne
to
all
his
followers
:
If
there
be
any
therefore
,
who
delight
to
have
their
Beakes
or
Tallons
imbrued
in
blood
,
let
them
consider
of
what
spirit
they
are
;
sure
I
am
,
they
are
not
of
his
,
whose
so
zealous
charge
it
is
;
Put
on
(
as
the
Elect
of
God
,
holy
and
beloved
)
bowels
of
mercy
,
kindnesse
,
humblenesse
of
mind
,
meeknesse
,
long-suffering
;
Forbearing
one
another
,
forgiving
one
another
;
if
any
man
have
a
quarrell
against
any
,
even
as
Christ
forgave
you
,
even
so
also
doe
yee
:
And
above
all
things
put
on
Charitie
,
which
is
the
bond
of
perfectnesse
;
And
let
the
Peace
of
God
rule
in
your
hearts
.
§.
XVI
.
The
twelfth
rule
of
Moderation
:
That
how-ever
our
judgements
differ
,
wee
should
compose
our
affections
towards
Vnitie
and
Peace
.
WHich
divine
counsell
of
the
blessed
Apostle
leades
me
to
the
twelfth
and
last
rule
of
Moderation
,
viz.
That
if
wee
cannot
bring
our
judgements
to
conspire
in
the
same
truth
with
others
,
yet
wee
should
compose
our
affections
to
all
peace
,
to
all
tender
respects
and
kind
offices
to
our
dissenting
Brethren
.
What
if
our
braines
be
divers
?
yet
let
our
hearts
be
one
.
I
cannot
but
commend
the
exemplarie
disposition
of
the
Christians
of
Constantinople
,
in
the
dayes
of
Constantius
;
when
the
famous
Church
of
the
Resurrection
was
there
to
be
erected
;
the
Novatians
,
men
,
women
,
children
,
(
though
a
Sect
diversly
affected
)
brought
Stones
and
Mortar
to
the
building
of
it
;
joyning
with
the
Orthodox
Christians
,
against
the
Arrians
;
communicating
with
them
in
three
other
Churches
;
and
were
upon
the
point
of
a
full
unitie
and
concord
,
had
not
some
few
wrangling
spirits
,
of
the
Novatian
partie
put
in
a
Claw
,
and
cross'd
so
faire
hopes
.
Had
the
matter
been
so
slight
as
he
conceived
,
it
was
good
counsell
which
the
Emperour
gave
to
Bishop
Alexander
,
Ac
tametsi
&c.
Although
you
,
saith
he
,
differ
from
each
other
in
a
point
of
small
moment
(
as
wee
cannot
all
be
of
one
minde
in
every
thing
)
yet
it
may
be
so
ordered
by
you
,
that
there
may
be
a
sincere
concord
betwixt
you
;
and
that
there
be
a
mutuall
communion
and
consociation
betwixt
all
your
people
.
And
the
same
temper
hath
beene
laudably
observed
and
professed
by
diverse
late
Worthies
in
the
Church
.
Concerning
the
administration
of
the
Sacrament
to
the
sick
in
case
of
extremitie
,
Calvin
in
an
Epistle
to
Olevianus
,
gives
reasons
of
that
practice
,
but
withall
addes
;
Scis
,
frater
,
alium
esse
apud
nos
morem
;
You
know
,
brother
,
the
fashion
is
otherwise
with
us
;
I
beare
with
it
,
because
it
is
not
availeable
for
us
to
contend
.
Luther
,
though
a
man
of
a
hot
and
stiffe
spirit
,
yet
writing
to
the
Cities
and
Churches
of
Helvetia
,
hath
thus
;
Insuper
ut
dilectio
&
amicabilis
concordia
,
&c.
Moreover
,
that
there
may
be
a
perfect
and
friendly
love
and
concord
betwixt
us
,
wee
shall
not
fayle
to
doe
whatsoever
lyes
in
our
power
,
especially
I
,
for
my
part
,
will
utterly
blot
out
of
my
thoughts
,
all
the
offence
that
I
had
conceived
,
and
will
promise
all
love
and
fidelitie
to
you
:
And
shuts
up
with
a
fervent
prayer
;
that
God
,
by
the
grace
of
his
holy
Spirit
,
would
glew
their
hearts
together
,
through
Christian
love
;
and
purge
out
of
them
all
the
drosse
and
dregs
of
humane
diffidence
,
and
divellish
malice
and
suspition
,
to
the
glory
of
his
holy
Name
,
the
salvation
of
many
Soules
,
to
the
despight
of
the
Devill
,
of
the
Pope
,
and
all
his
adherents
.
And
before
that
time
,
in
the
Conference
of
the
Divines
on
both
parts
at
Marpurge
,
Oct.
3.
1529.
passing
through
all
the
points
wherein
there
seemed
any
difference
,
and
sticking
onely
at
the
last
,
concerning
the
Sacrament
,
they
shut
up
thus
,
Quanquam
verò
,
&c.
And
although
wee
could
not
at
this
time
agree
,
whether
the
true
Body
and
Bloud
of
Christ
be
in
the
Bread
and
Wine
corporally
,
yet
each
part
shall
hold
and
maintaine
(
so
farre
as
his
Conscience
will
allow
)
true
Christian
love
with
other
,
and
both
parts
shall
continually
pray
unto
Almightie
God
,
that
he
will
by
his
Spirit
confirme
us
in
the
true
sense
and
understanding
thereof
:
To
which
were
subscribed
the
names
of
those
ten
eminent
Divines
following
;
Luther
,
Melanchton
,
Iustus
Ionas
,
Osiander
,
Brentius
,
Agricola
,
Oecolampadius
,
Zuinglius
,
Bucer
,
Hedio
.
Thus
,
Thus
it
should
be
amongst
Divines
,
amongst
Christians
,
who
hope
to
meet
in
one
Heaven
.
If
it
must
be
with
us
,
as
with
the
Sava
and
Danuby
,
two
famous
Rivers
in
the
East
,
that
they
run
threescore
miles
together
in
one
Channell
,
with
their
waters
divided
in
very
colour
,
from
each
other
;
yet
let
it
be
(
as
it
is
in
them
)
without
noyse
,
without
violence
.
If
wee
be
children
,
as
wee
pretend
,
of
our
Father
Abraham
,
let
us
take
up
his
peaceable
suggestion
to
his
Nephew
;
Let
there
be
no
strife
,
I
pray
thee
,
betwixt
thee
and
mee
,
betwixt
thy
Heard-men
and
my
Heard-men
,
for
wee
are
brethren
.
Macarius
was
,
in
his
time
,
accounted
a
very
holy
man
;
yet
I
reade
,
that
after
hee
had
macerated
himselfe
with
long
devotion
,
hee
had
an
answer
from
God
,
of
the
acceptance
of
his
Prayers
;
but
withall
an
intimation
,
that
after
all
his
endeavours
,
hee
came
short
of
the
merit
of
two
Women
in
the
Citie
,
which
were
two
Wives
of
two
Brethren
,
which
had
lived
fifteene
yeeres
together
in
one
house
,
without
the
least
discord
.
This
sweet
and
peaceable
disposition
cannot
but
be
graciously
accepted
of
God
,
betwixt
us
that
are
Brethren
,
in
the
wide
House
of
his
Church
.
It
is
not
for
Christians
to
be
like
unto
Thistles
,
or
Tazels
,
which
a
man
cannot
touch
,
without
pricking
his
fingers
;
but
rather
to
Pitosella
,
or
Mouse-eare
in
our
Herball
,
which
is
soft
and
silken
in
the
handling
,
although
if
it
be
hard
strained
,
it
yeelds
a
juice
that
can
harden
Metalls
to
cut
Iron
.
But
if
wee
meet
with
a
kind
of
men
,
who
are
disposed
to
be
quarrelsome
,
like
to
that
Cercyon
in
Suidas
,
who
would
needs
wrestle
with
every
man
he
met
;
the
best
way
is
to
doe
as
some
have
advised
,
when
we
are
provoked
to
fight
with
women
,
to
runne
away
.
Shun
prophane
and
vaine
babling
,
(
saith
the
Apostle
)
as
for
peace
,
if
it
flye
from
us
,
wee
must
run
after
it
;
Follow
peace
with
all
men
,
as
he
to
his
Hebrewes
:
But
if
after
all
our
quickest
paces
,
it
will
not
be
overtaken
;
if
we
still
fall
upon
those
,
who
are
enemies
to
peace
;
rabid
children
,
who
love
to
heare
themselves
crie
;
Salamanders
,
who
love
the
fire
of
contention
;
muddie
Eeles
,
who
delight
most
in
troubled
waters
,
be
they
such
as
are
under
our
power
,
wherefore
are
Censures
,
but
for
such
spirits
?
Even
he
that
could
say
,
Shall
I
come
to
you
with
a
Rod
,
or
with
the
spirit
of
meekenesse
?
said
also
,
I
would
they
were
even
cut
off
that
trouble
you
.
It
is
well
commended
by
the
Historian
in
Proclus
,
Bishop
of
Constantinople
,
that
hee
shewed
himselfe
mild
and
gentle
to
all
,
and
by
this
meanes
woon
more
then
others
did
by
roughnesse
and
severitie
;
and
it
is
a
sure
rule
,
that
it
is
an
easier
account
that
shall
be
given
for
mercie
,
then
for
crueltie
:
And
certainely
,
this
course
is
first
to
be
taken
;
The
Chirurgian
stroakes
the
arme
,
before
hee
open's
the
Veine
:
But
where
lenitie
prevailes
not
,
wee
are
cruell
to
the
Church
,
if
wee
strike
not
home
;
when
singing
will
not
still
the
Childe
,
the
Rod
must
:
If
they
bee
such
as
are
without
the
reach
of
our
Authoritie
,
wee
must
first
doe
our
best
,
to
make
them
sensible
of
the
wounds
they
give
to
our
common
Mother
,
and
those
Rubs
which
they
lay
in
the
way
of
the
Gospel
;
since
it
cannot
be
otherwise
now
,
then
the
Historian
noteth
in
those
first
Ages
of
the
Church
,
that
the
difference
of
Opinions
,
whereof
one
arose
out
of
another
,
was
a
great
hinderance
to
many
,
in
pitching
upon
our
holy
Profession
:
And
as
Optatus
,
of
old
,
betwixt
our
Licet
and
their
Non
licet
,
Christian
soules
cannot
chuse
but
stagger
,
and
be
distracted
;
And
withall
,
to
minde
them
of
the
palpable
Wrongs
wee
doe
to
our selves
,
and
the
Advantages
wee
give
to
common
enemies
.
It
was
a
worthie
and
just
intimation
,
which
Saint
Gregorie
Nazianzene
gives
,
to
this
purpose
,
unto
the
Synod
of
Constantinople
;
What
can
be
more
absurd
(
saith
he
)
then
whiles
we
decline
the
enemies
fight
,
to
betake
our selves
to
mutuall
assaults
of
each
other
,
and
by
this
meanes
to
waste
and
weaken
our
owne
forces
?
Or
what
can
be
a
greater
pleasure
to
our
adversaries
,
then
to
see
us
thus
bickering
with
our selves
?
But
if
neither
the
respect
to
the
Glory
of
the
God
of
Peace
,
nor
to
the
peace
and
welfare
of
the
deare
Church
and
Spouse
of
Christ
,
nor
of
themselves
,
can
prevaile
any
thing
;
what
remaines
,
but
to
mourne
in
silence
for
the
irreparable
breaches
of
the
sacred
Walls
of
Ierusalem
,
and
together
with
our
zealous
prayers
for
the
opposed
peace
of
Sion
,
to
appeale
to
the
justice
of
that
holy
and
righteous
Lord
God
of
Israel
,
with
Increpa
Domine
bestias
calami
,
Rebuke
,
O
Lord
,
the
beasts
of
the
Reed
,
and
scatter
the
people
that
delight
in
Warre
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A02520-e940
Brom.
sum
.
praedic
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ne●uid
nimis
.
So
Pythagoras
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Non
est
ergo
temperātia
,
in
solis
resecādis
superfluis
,
est
&
in
admittendis
necessariis
.
Bern.
de
Consid.
l.
1.
c.
8.
Gen.
6.
Beros
.
Baylonic
.
Psa.
78.29
.
Num.
11.10
.
●cclus
.
37.
●2
.
Prov.
23.2
.
Prov.
2.10
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Liber
pater
Eph.
5.18
.
Schicard
.
de
Jur.
Reg
Hebr.
V.
Bell.
Gentilis
Rex
Pirg●ndicus
,
&c.
Socrat.
l.
4.
c.
18.
Vita
5.
Laur.
Ps.
102.10
.
Lib.
confor
.
8.
Hieron
.
in
vit
.
Pauli
.
Panis
eleemosynae
panis
sanctus
.
Confor
.
Fruct
.
separatur
.
De
se
Petrus
.
Solo
pane
&
olivis
,
raroque
oleribus
ator
.
Clem.
de
gestis
Petri.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socrat.
l.
4.
c
18.
Bern.
Meditat
.
devotiss
.
Conform
.
l.
2.
fruct
.
●
.
p.
211.
O
quantum
distamus
ab
his
qui
tempore
Antonii
suere
Monachi
!
Bern.
Apolog
.
ad
Gul.
Abbat
.
Jesunia
nostra
vini
copia
natant
,
pis
cium
varietate
carnium
superant
deliciat
▪
1
Cor.
15.
3.
Genus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ex
Thalm.
Drus.
T●ihaeres
.
August
.
l.
5.
contr
.
Faustum
.
Conform
.
p.
105.
Vidi
tunicā
B.
Francis.
&
S.
Clarae
,
grossi●r
&
rudior
erat
tunica
S.
Clarae
.
Socr.
l.
1.
c.
13.
Con●o●m
.
p.
211.
Theod.
l.
4.
c.
28.
Socrat.
l.
4.
c.
18.
Sozom.
l.
3
c.
13.
Binius
Anno.
1275.
Jo
:
Capgrave
de
S.
Henrico
Herem
.
Cinore
&
cilicio
recubabat
agrotus
,
rogarunt
discipuli
ut
si●eret
villa
stramenta
supponi
,
respondit
,
Non
decet
christia●●m
nisi
in
ci●ere
&
cilicio
mori
.
Sever.
Sulp.
l.
2.
Cig●lus
.
Prov.
7.27
.
In
tan●um
Graci
&
Romani
hoc
quondam
vicio
labo●arun●
,
ut
&
clarissimi
philosophorū
Graecia
haberen●
publicè
concubinos
,
&c.
Hieron
.
in
illa
Es.
2.
&
pu●ris
alienis
adhaeserunt
.
2
Sam.
12.8
Munster
in
praecept
.
Mosaica
.
Schicard
.
de
Jur.
Reg.
Hebr.
Non
〈◊〉
adducam
quanta
sit
turba
monasteriorum
〈◊〉
quibus
〈◊〉
nulla
viget
disciplina
pietatis
,
ut
prae
his
lupanaria
si●●
,
&
magis
sobri●
,
&
magis
pudica
.
Illustr
.
Ep.
Grunnio
.
Concil
.
Mogunt
.
sub
Stephano
.
c.
10.
Bin.
Rivet
.
resp
.
ad
Sylv.
S.
Petra
.
Ambros.
Pescen
.
Niger
.
Gen.
18.5
.
Gen.
21.8
.
Viz.
Abimelec
.
Gen.
26.30
Jud.
14.17
1
Sam.
9.22
.
Eccles.
2.24
,
25.
Mat.
9.10
.
Luk.
5.29
.
Concil
.
Salegunstad
.
Anno
1022.
Sivis
be●e
comedere
jejuns
.
Confor
.
8.
Socrat.
l.
6.
c.
20.
Prov.
5.18
,
19.
Eccl.
7.26
.
Eccles.
9.9
.
Jude
12.
●say
.
5
12.
Gen.
3.3
.
Melchior
Suerinensis
Episc.
ex
ducibus
Brunswic
.
Krantz
.
Metrop
.
l.
10.
c.
36.
Gers.
Serm
de
B.
Ludovico
.
Heliogab
.
Aelius
Lamprid.
Jo
:
Pory
,
Append.
to
Leo's
hist.
of
Africk
.
Cibus
sit
vilis
Monachorum
&
Vespertinu●
,
ut
&
sustineat
&
non
noceat
.
Reg.
Columb
.
c.
3.
Gen.
27.4
.
P●●●i●
est
non
〈◊〉
frequenti●●●●c
ga●diorum
,
&c.
B●rn
.
Ep.
17●
.
1
Sam.
14.29
.
Qui
carnem
suam
supra
modum
affligit
,
civem
suum
occidit
:
si
plus
quam
oportet
alimentis
reficit
,
hosiem
nu●rit
.
Hugo
.
Instit
.
Monast
.
in
reg
.
D.
August
.
c.
3.
Alens
.
To.
4.
q.
28.
mem
6.
Et
si
jejunium
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Suid.
Es.
5.22
.
Quaet
.
si
ex
toto
cor
de
ridere
non
licet
?
Negatur
.
Reg.
Basilii
c.
32.
Prov.
19.15
.
Gen.
2.21
.
2
Sam.
4.5
1
King.
3.20
.
Mat.
25.5
.
Vix
●l●qua
sanctimonialium
sine
devoto
carnali
.
Alv.
Pel.
de
Planctu
.
l.
2.73
.
Curent
in
unaqu●que
civitate
locum
meretricibus
assignandum
ab
hominum
frequentia
,
&
a
majoribus
Ecclesiis
remotum
.
In
concil
.
Mediolan
.
●
.
habito
a
Carolo
Boromaeo
.
Jo.
Pory
〈◊〉
supra
.
Tatianus
,
nihil
d●fferre
a
●a●rimonio
Scortationem
s●d
idem
esse
.
Epiph.
h●eres
.
de
Tatianis
.
Facitior
est
saepe
,
&c.
ficut
●●bri●
,
pot●s
,
&
ignis
〈…〉
magis
succenduntur
.
Gers.
Reg.
morales
de
Luxuria
.
Munster
.
in
praecept
.
Mos.
Erasm.
Epist.
Da●eli
Stibaro
.
Medicus
senex
Basileae
in
publica
professione
docui●
,
&c.
1
Cor.
7.38
.
1
Cor.
7.5
.
Salm●ron
Tom.
5.
Tract
.
9.
de
temporibus
luctus
.
Fideli
,
cui
Christus
omn●a
mundavit
,
iila
turpitudo
&
absorp●io
non
est
peccatum
,
nam
ut
ait
Apostolus
,
Omnia
munda
mundis
u●
egregiè
expon●t
Clem
l.
3.
Strom.
in
fine
.
Ad
haec
volupta●
aut
d●lectatio
quae
na●uraliter
censequi●●a
opus
generationis
quae
omni
animan●i
ingenita
est
à
Deo
,
nec
prop●er
se
c●petitur
,
pecc●●ū
ullum
non
est
;
quemad●●●dū
&
delecta●io
quae
consequ●●●●
ed●ntē
&
biben●ē
,
aut
somnū
capien●ē
non
censetur
illicita
;
Non
solū
erg●
nuptiae
non
sunt
peccatū
,
sed
ille
qui
esset
solutus
&
liber
à
vo●●
,
nec
velle●
se
continere
,
crim●u
non
effugeret
,
si
uxorem
●on
quaereret
,
potius
qu
im
●ri
,
i.
vinci
a
libidine
,
&c.
Salmer
.
To.
5.
Tract
.
9.
&c.
B.
Ambr.
To.
4.
Non
sine
renitentia
,
&
dolore
quodam
animi
,
quòd
sine
usu
matrimonii
vivere
non
possit
,
&c.
1
Cor.
7.29
,
30
,
31.
Ber●
▪
Cant.
5.2
.
Nullo
modo
placuit
bis
in
die
saturum
fieri
.
Cic.
Tuscul
.
l.
1.
Schicard
.
de
jure
reg
.
Hebr.
●1
Cor.
11.
1
Cor.
7.5
.
2
Sam.
11.11
.
Alphons
.
Varg.
stratagem
.
Jes.
c.
11.
Eccles.
3.4
,
5.
Onerat
quippe
talis
cibus
voluptatis
,
irritatque
famem
non
sa●ia●
.
Gers.
serm
.
ad
eccles
.
cautelam
.
Paupertas
nemini
malum
nisi
repugnanti
.
Senec.
Ep.
123.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Deut.
32.15
.
Quan●o
inferius
delectamur
,
āto
à
supern●
amore
disjungimur
.
Bern.
de
inter
.
domo
.
c.
45.
Eccles.
7.2
,
3.
Brom.
sum
p●aed
.
V.
Gula.
Cambdēs
remaines
.
Jo
:
de
Neapoli
q.
28.
To●us
iste
mundus
sensibilis
ad
animae
ventrem
quid
est
nisi
b●lus
exiguus
,
&c
Ger.
Serm.
ad
eccles
.
cautel
.
Cor
vix
ad
unius
milvi
r●fectionem
sufficere
posset
,
&
totus
mundus
ei
non
sufficit
.
Bern.
de
interiore
domo
.
c.
63.
Aug.
Gun.
ad
literam
.
Phil.
3.8
.
Prov.
30.16
.
Ps
73.25
.
Phil.
4.11
▪
12.
Cui
nihil
satis
est
,
nihil
rurpe
est
.
Timo●heus
in
Aristophontum
prodigum
.
Aelian
.
1
Tim.
6.10
.
Si
vis
cum
laetitia
animi
vivere
,
nol●
multa
habere
.
Bern.
ubi
supra
.
c.
45.
Plut.
in
vit
.
Laz.
Bayf
.
de
re
vest
.
Bin.
in
vita
Clem.
4.
Anno.
1268.
Bin.
Anno.
1410.
Bin.
in
vita
Celestini
Electi
.
Ann.
1294.
Adrian
4.
Nihil
si●i
in
vita
infoelicius
accidisse
,
quam
quod
imperárit
.
Henr.
a
Token
in
Sylv.
loc
.
com
.
Hoppin
.
de
Orig
.
Templ
.
Reditus
Romani
computati
ab
Henrico
3.
ad
tantumascenderunt
quantum
reditus
regis
,
viz.
l.
x.
millia
marcarum
puri
reditus
,
praeter
alia
emolumenta
.
Florilegus
.
Ann.
1245.
Ciracella
in
ejus
vit
.
cit
.
a
Rivetio
contr
.
Sylv.
S.
Pet●a
.
Sicut
Paulus
ditissimus
pauper
dicebat
,
Sicut
nihil
habentes
,
&
omnia
possidentes
.
Ambros
.
de
vitiorum
,
virtutumque
conflictu
.
Heb.
11
37
,
38.
Joh.
4
8.
1
Cor.
9.14
.
Salmer
.
Tom.
5.
tract
.
5.
Senec.
de
Tranquillit
.
Heb.
13.5
.
1
Tim.
6.8
.
1
Tim.
6.7
Vnder
the
Antiochi
the
Levites
took
upon
them
to
be
Kings
,
and
turned
Saduces
,
and
died
violently
.
B●ought
.
ex
Fen
Gers.
Tertullus
Patric
us
Romanus
locuples
,
pa●rimonium
dedi●
Benedicto
,
&c.
regn●●
po●ius
quam
coenobia
vir
sanctus
posteris
〈◊〉
Volater
.
Mendicantes
autem
fratres
et
si
praedia
non
sunt
iustituti
habere
,
tamen
nihil
haben●es
omnia
possident
.
Krantz
.
Metrop
.
l.
7.
c.
47.
Caesar
a
Branchedoro
Monita
Polit.
An.
1311.
Sept.
16.
ut
Waremundus
de
Erenb●rgh
in
ve●isimil
.
de
regni
subsid
.
Idem
Branchedorus
ibid.
Vrspergens
Cuspin
.
in
vita
Alberti
.
vide
Orationem
praemonitoriā
Caes.
Branchedori
.
M●gnitudo
non
habet
cer●um
modum
.
Sen.
Epist.
43.
Depon●
quod
portas
,
nam
non
est
tuum
.
Melius
est
minus
ege
▪
e
quam
plus
habere
.
una
ex
reg
.
Aug.
Habac.
2.6
.
Tertul.
de
Anima
.
c.
52.
Pro
17.12
Pro.
15.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Job
.
30.27
28
,
29.
Ps.
18.4
.
Ps
,
116.3
.
Ps.
119.28
Es.
21.3
.
Jer.
4.19
.
Esa.
38.14
.
Mar.
14.34
Ps.
119.136
.
Ps.
6.6
.
Psal.
6.7
.
Jer.
5.3
.
Pro.
23.2
.
1.
Caution
of
sorrow
.
Prateol
.
Elench
.
Haeres
.
V.
Chazinzarii
.
Gen.
30.
2.
Caution
of
our
sorrow
.
Ambros.
de
obitu
Satyri
fiatris
.
1
Thes.
4.13
.
2
Sam.
12.21
.
Hieron
.
Epist.
Non
mihi
peri●
,
sed
praei●
,
&c.
Bern.
Epist
270.
Nullas
habeant
lachrymarum
ferias
,
nullam
●ristitiae
requiem
consequantur
,
qui
nullam
putant
requiem
,
mortuorum
.
Nobis
vero
quibus
mors
non
na●urae
sed
vitae
istius
sinis
,
&c.
Amb.
de
obitu
frat
.
Satyri
.
Monumentarii
Ceraulae
.
Apul
.
Mat.
9.23
.
Eccl.
7.1
.
Aut
absorbendus
,
aut
premendus
omnis
dolor
.
Ambros.
ut
supra
.
Suidas
.
Rom.
5.3
.
Aug.
in
Psal.
83.
Torcul●ria
paran●ur
avis
,
&
olivis
,
nec
●va
vinum
,
&c.
Heb.
12.11
2
Cor.
7.10
Fr●
a
Vict.
Relect.
Zech.
12.10
.
Exod.
3.7
.
1
Cor.
10.13
.
Exod.
34.6
,
7.
Ps.
130.7
.
Ps.
36.5
.
Ps.
108.4
.
2
King.
21.3
,
4
,
5
,
6
,
7
,
9.11
,
16.
Psal.
77.
7
8
9
10
11
Ps.
103.8
,
9
,
10
,
11.
Anth.
Torquemade
3.
journee
.
Sim.
Gou●art
hist.
memorab
.
Levin
.
Lemnius
de
Miraculiox
Citat
.
2
Simone
Goulart
.
Hist●ire
Memorab
.
Suid.
Florilegus
An.
1589.
Lucret.
Inprimis
timor
est
Acheron●is
agendus
,
Funditus
humanam
qui
vitam
turbat
ab
imo
.
Ea
gensita
mortem
horret
,
ut
ad
thuris
odorem
efferentur
,
quòd
in
▪
funeribus
solet
accendi
.
Erasm.
Epist.
Grunnio
.
Luk.
9.51
.
Vultum
corrugan●es
obfirmant
.
Mald.
in
loc
.
1
Cor.
15.56
.
Ira
per
zelum
,
Ira
per
vicium
.
Eph.
4.26
.
Socrat.
l.
7.
c.
22.
Psal.
119.139
.
Jer.
36.23
.
Herod
.
Seneca
.
Gal.
4.16
.
Mat.
5.22
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
●lum●
cas
i●as
g●runt
.
Plaut
.
Ps.
120.3
,
4
Prov.
27.4
.
Eccles.
7
9.
Jam.
1.20
.
Prov.
25.28
.
Eph.
5.26
.
Pr.
30.33
.
Gen.
49.7
.
Ps.
76.10
.
Notes for div A02520-e10940
●●ta
cs●
ut
dic
:
solet
differentia
i●ter
artifices
,
sicut
inter
Incologices
doctores
.
G●●
.
de
propos
.
ab
Ep.
hae
r●t●candis
.
Dispendio
litis
carcre
non
mediocre
est
lucrum
.
Amb.
de
Offic.
l.
2.
c.
21.
Non
amat
qu●
no●
Zelat
Aug.
contr
.
Adimant
.
c.
13.
S.
Por.
prolegom
.
to
the
●frian
hi●t
.
Gerard.
her
.
p.
1558.
Suid.
verbo
Musonius
.
Rom.
14.5
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gal.
4.18
.
Girald
.
Cambrens
.
Itinerar
.
Thaum●turg
.
nat
.
c.
2●
.
Melanct.
postil
.
de
baptist
.
Christi
,
Metuendum
est
etiam
in
postrema
mundi
aetate
magis
hunc
errorem
grassaturum
esse
,
quòd
aut
nihil
sint
religiones
,
aut
differant
tantum
vocabulis
&c.
Spalat
.
part
.
3●
.
Qui
divinis
innutriti
sunt
eloquiis
&c.
Suid.
v.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bin.
in
vita
Innocentii
.
Psal.
69.9
.
Io.
2.17
.
Suid.
v.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Theodor.
l.
3
cap.
15.
Cancil
.
Eliber
.
c
60.
Miles
q.
praesidiarius
Rom
▪
felem
quam
Aegyptii
colebant
.
ut
Deum
interfecit
hinc
tantus
exortus
tumultus
ut
7000
militum
Praesidiariorum
trucidati
sint
.
Melanct.
Postill
.
Fer.
2.
post
advent
.
ex
Diodoro
Sic.
The
first
rule
.
To
distinguish
of
persons
.
Aug.
de
utilitate
cred
.
c.
1.
To
distinguish
of
tru●hes
&
errors
.
Columban
.
c.
5.
Pauca
sunt
necessaria
vera
.
Doctrina
Christi
quae
prius
nesciebat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coep●t
a
Philosophie
praesidiis
pendere
,
hic
erat
primus
,
&c.
Eras
praefat
.
ad
opera
Hilarii
.
Gen.
9.4
.
Nunquam
audivimus
Petrinos
aut
Paulinos
aut
Bartholomaeanos
,
&c.
sed
ab
initio
una
praedicatio
Apostolorum
.
Epiph.
l.
1.
Bern.
Serm.
in
Cant.
36.
Aug.
de
utilitat
.
Cred.
c.
11.
Nesciunt
necessaria
,
quia
superflua
did●erunt
.
F.
Senec.
Gars
de
neglig
.
Pra●latorum
.
Alens
.
Tom.
2.
q.
86.
m.
3.
Ibid.
q.
88.
Ibid.
q.
89.
Ibid.
q.
89.
Ibid.
memb
.
11.
Am●s
.
●e
resist
.
gratia
.
c.
8.
Mela●ct
.
●polog
.
advers
.
P●ri●
.
Sophi●l
.
Suid.
v.
Matreas
.
Gers.
Epist.
ad
quendam
fratrem
minorem
.
Quis
non
horreat
profanas
noc
itates
&
verbo●um
&
sensuum
?
Bern.
Epist.
190.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
de
nugatore
Hermippus
.
D.
Twiss
de
S●t●ntia
media
,
&c.
Gers.
contra
superstitiosos
.
q.
observ
.
Non
est
s●●ens
hodie
qui
novitates
n●n
inv●nit
.
De
planct
.
Eccl.
l.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Praestat
pro●â
igno●atione
d●tin●ri
quam
falsa
opinione
mancipori
.
Chrysost.
in
Math.
24.
Hom.
76.
Experto
crede
,
aliquid
amplius
invenies
,
in
sylvis
quàm
i●
l●bris
.
B●rn
.
Epist.
He●●t●o
Murdach
.
Epist.
106.
Erasm.
Epist.
l.
22.
Ioan.
Episc.
Concil
.
Raven
.
Concil
.
Sabin●n
,
in
Hisp.
1322.
Alured
praefat
adversum
a
se
lib.
Pastor
.
Greg.
D.
Henr.
Spelman
Volum
.
1.
Synod
.
Brit.
Anno
C.
700.
D.
Henr.
Spelm.
Conc.
Brit.
Episcopus
ignorans
Grammaticam
deponatur
.
Gers.
Tract
.
de
Cantichordo
.
Bern.
Serm.
in
cant
.
26.
Sozom.
l.
1.
c.
13.
Gers.
Tract
.
8
super
Magnif
.
Sed
mu●tos
videostudiosos
,
paucos
religiosos
:
amant
lectionem
,
non
religionem
;
imo
amore
lectionis
in
odium
incidunt
religionis
.
Hugo
.
l.
2.
Miscel.
c.
52.
Tempore
●eteris
Ecclesiae
Romanae
,
populus
non
curs●abat
ad
videndum
illud
quod
Sacerdos
ostendit
,
sed
prostratis
humi
corporibus
,
animis
incoelum
erectis
,
gratias
agebaut
Christo
redemptori
,
qui
nos
suo
san
guine
lavit
,
sua
morte
redemit
,
&c.
Eras.
de
Amabilitate
concordiae
Eccles.
Basil.
1596.
Vid.
libr.
Ordinat
.
Aug.
de
doctr
.
Christ.
l.
2.
c.
9.
Plut.
customes
of
Laced
.
Gal.
1.8
.
Vide
relat
.
Colloq
.
Chamier
.
Eras.
Epist.
Colleg.
So●bon
.
Gers.
declar
.
defect
.
Gers.
assert
:
●o
.
Parui
utilius
rasci
scandalum
permittitur
quam
veriritas
deseratur
.
Eras.
Senatui
Paris
.
Malui
nempe
solus
ab
utriusque
partis
insanioribus
dilace●ari
quam
esse
tutus
in
parte
damnata
.
Aug.
in
Psa.
16.
Eras.
l.
22
Colleg.
Sorb
.
Vide
Act.
&
Mon.
&
Bromiard
.
v.
Honor.
Io.
I●slerus
Scaphus
de
diuturnitate
belli
Eu●harist
,
Hospin
.
de
sestis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Suidas
v.
Hebraei
.
Num.
26.11
.
Prov.
13.10
.
Pirke
Aboth
.
Potho
Prunie●sium
Episcopus
,
1150.
i●●ib
.
de
statu
Dom.
Dei
Hospin
.
de
Orig.
f●st
.
Christ.
Eras.
Epist.
Illustr
.
Quantum
apud
alios
valeat
Ecclesiae
authoritas
nescio
:
Certe
apud
me
tantum
valet
ut
cum
Arianis
&
Pelagianis
sentire
possim
,
si
probass●t
Ecclesia
quod
illi
docuerunt
,
Bilibaldo
.
Laert.
Eras.
Ep●st
.
l.
22.
Coll.
Sorb
.
A
literato
quodam
&
experto
viro
accepi
perniciosam
esse
in
omni
arte
vel
doctrina
assertionem
audacem
&
extremam
Gers.
de
vita
,
spir
.
animae
&c.
lect
.
4.
corol
.
11.
Suidas
.
Cal.
2.
Act.
21.18
▪
21
,
26.
Non
turpe
est
sententiam
mutare
,
sed
in
malo
perseverate
funestum
&
exitiosum
.
Gre
Naz.
orat
.
32.
Gerson
.
declar
.
desect
.
Gavant
.
Praxis
compend
.
visit
.
Ne
temerè
vibret
fulmen
excommunicationis
Nihil
quod
crudele
,
utile
.
Offi●
.
1.3
.
Aug.
Alipio
,
Epist.
239.
Iohn
22.
apud
Navar
.
●n
Man.
c
17.
Erasm.
Godes●cho
.
M.
Blunts
observation
in
his
journey
to
the
Levant
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Suid.
Vide
&
Martin
.
Cromerus
de
falsa
relig
.
Luther
.
l.
1.
Whitak
.
respons
.
ad
Campian
.
Gers.
de
Praecept
.
Decalogi
,
c.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
●3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Act.
24.5
.
Siquis
a
bellis
quae
jam
seculis
aliquot
obres
nihili
,
plus
quam
Ethnicè
geruntur
,
deterreat
,
notatur
à
sycophantis
quasi
sentiat
cumiis
qui
negant
ullum
b●ll●m
gerendum
Christianis
.
Eras.
l.
Epist.
23.
Paulo
Volezio
.
Citat
.
a
D.
Davenant
Sent.
de
pace
procur
.
●in
.
Conci●
.
p.
1.
Rom.
3.
sub
Damas●
.
Non
debet
plurimorum
malum
tendere
in
aestimationem
cunctorum
.
Greg.
Moral
.
l.
26.28
.
This
is
seasonably
and
happily
done
by
an
Order
of
the
Starre-Chamber
lately
made
.
Rom.
15.6
2
Cor.
13.11
.
Philip.
3.16
.
Sententia
impia
,
vita
luxuriosa
.
Non
bene
vivit
qui
non
rectè
credit
.
Calixtus
.
Benedict
.
Episc.
Bernard
.
Epist.
193.
Epist.
195.
Epist.
196.
Epiphan
.
haeres
.
67.
Bromiard
.
V.
Fides
.
Nullum
malum
Punicum
in
quo
non
aliquod
gra
num
supput●e
.
Ma●
.
7.17
,
18
,
19.
Salmeron
.
1.
●rolegom
.
Lib.
sacrar
.
ceremon
.
In
locis
Italiae
&
adjacentium
Insularum
nullus
Haereticus
quovis
praetextu
domicilium
contrahere
,
habitare
,
aut
morari
possit
.
Greg.
15.
Anno
1622.
Pro
Iudaeis
est
orare
,
sed
non
st●cten●do
genua
.
Greg.
Fer.
6.
post
Palman
.
Gav●nt
.
Enchirid.
tit
.
Conc●o
.
Gavant
.
ex
Silvio
.
V.
Haebr
.
ex
Provinc
.
Mediol
.
Munster
.
Praecept
.
Mosaica
negat
.
Ib.
Munst.
Ib.
Munst.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gen.
49.6
.
Theed
.
lib.
4.
c.
14.
&
Cassiod
.
l.
7.
c.
16.
Socrat.
l.
7
c.
3.
Islud
aggressus
non
de
more
catholicae
Ecclesiae
.
Sozem.
l.
7.
c.
1.
Sozom.
Ibid.
c.
2.
1
Cor.
9.19.20.21.22
.
Dam.
à
Goes
.
histr
.
Ethiop
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
this
question
shortly
but
fully
handled
by
my
L.
Grace
of
Canterb.
in
his
late
convictive
answer
to
A.
C.
sect
.
9.
p.
24.25.26
.
And
largely
discussed
by
the
Archbish.
of
Spalat
.
De
Repub.
Eccles.
l.
7.
c.
10.
num
.
à
119.
ad
187.
Ne
Graeci
Latinomore
,
&c.
Ex
Pio
5.
Anno
1566.
Gavant
.
Gavant
.
ex
Congr
.
Episc.
20.
Febr.
1596.
Philip.
3.2
.
Revel
.
2.9
.
Tit.
3.10
.
Act.
24.14
.
Revel
.
6.9
10.
Staphil
.
desens
contra
Illiricum
.
1
Pet.
2.13
.
Psal.
64.3
.
H●spin
.
de
festis
Ethnic
.
Ex
utraque
p●rte
suut
qui
pug●are
cup●●tus
Cic.
Tyroni
suo
Epist.
l.
16.
Erasmus
taxat
Hilarium
quod
Arrium
appellat
Satanam
&
Antichristum
.
Praefat.
ad
Hilar.
Mr.
Blunts
voyage
to
the
Levant
.
Gal.
5.15
.
Psal.
17.12
.
Psa.
91.13
Eteocles
&
Polynices
.
Revel
.
12.15
.
Iude
9.
1
Kings
19.11
.
Ambro.
in
Psal.
45.
●
Nunquid
Ovis
Lupum
persequitur
?
non
,
sed
Lupus
Ovem
,
&c.
Chrys.
Hom.
19.
in
Matth.
Coloss.
3.12
.
13.
14.
15.
Contra
quam
Lutheranus
,
q.
apud
Prolaeum
.
A
Calviniana
fraternitate
Libera
n●s
Domine
.
P●olaeus
.
Fascic
.
c.
1.
q.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So●rat
.
l.
2.
c.
30.
Socr.
l.
1.
c.
4.
Epist.
363.
Honestis
,
ac
prud
.
Dom.
Consulibus
,
&c.
Tiguri
,
Bernae
,
Basileae
,
Schafhusii
,
Saugalli
,
&c.
An
1537.
Vid.
Hosp.
&
D.
Paraeum
in
Iren.
Subs●ripti
.
V.
P.
Add●ctus
.
Mart.
Iucherus
.
Gen.
13.8
.
Suidas
.
V.
Cercyon
.
2
Tim.
2.16
.
Heb.
12.14
.
Gal.
5.12
.
Socr.
l.
7
:
c.
40.
Mesius
est
propter
misericordiam
rationem
reddere
quà
propter
crudelitatem
.
Quinetiam
dogmatum
discrepantia
,
quorum
alia
ex
aliis
nascebantur
,
impedimento
fuit
,
quo
minus
complures
,
qui
fidem
Christianam
recipere
animum
induxerant
,
eam
recip●rent
.