EXOD.
20.21
.
And
the
people
stood
a
farre
off
,
and
Moses
drew
neere
vnto
the
thicke
darknesse
,
where
God
was
.
GOD
made
man
,
placed
him
in
Eden
,
spake
to
him
,
in
the
second
of
Genesis
,
and
man
was
not
afraide
.
God
came
in
a
walking
voice
,
perfect
loue
,
saith
S.
Iohn
,
casteth
out
feare
,
which
therefore
is
not
fit
company
for
heaven
,
because
loue
is
perfect
there
.
The
happinesse
of
that
place
consists
in
the
vision
of
God
,
in
whose
presence
is
the
fulnesse
of
ioy
,
saith
David
:
which
therefore
the
soules
vnder
the
Altar
,
as
S.
Iohn
;
or
in
their
chambers
,
as
Esdras
speakes
,
long
to
see
,
saying
,
when
cometh
the
fruit
of
our
reward
?
in
the
second
of
that
story
,
the
fourth
chapter
,
at
the
fiue
and
thirtieth
verse
?
And
who
desires
what
hee
trembles
at
,
or
joyes
in
that
hee
feares
?
But
t
is
otherwise
here
.
In
Heaven
wee
shall
bee
ravished
with
God
,
not
afraid
of
him
;
in
earth
,
wee
are
afraid
of
any
messenger
from
heaven
.
An
Angell
appeared
to
[
b
](A05193-e10340-b)
b
Iud.
6.22
.
Gedeon
,
and
hee
was
afraid
;
an
Angell
appeared
to
[
c
](A05193-e10360-b)
c
C.
13.22
.
Manoah
,
and
he
was
afraid
;
an
Angell
appeared
to
the
[
d
](A05193-e10380-b)
d
Luc.
2.10
.
Sheapheards
,
&
these
were
afraid
;
an
Angell
appeared
to
the
[
e
](A05193-e10390-b)
e
Mat.
28.5
.
Maries
,
and
they
were
afraid
.
Afraid
all
of
those
Angells
,
which
brought
the
message
of
joy
.
For
,
because
,
ever
since
an
Angell
guarded
Paradice
with
a
drawn
sword
,
we
haue
deserved
no
good
news
from
aboue
,
we
conceiue
no
other
designe
of
such
Messengers
,
but
to
strike
.
And
what
shall
Israel
feare
from
God
himselfe
,
if
these
imagined
no
lesse
then
death
from
the
sight
of
an
Angell
?
That
glorious
just
Lord
,
cannot
bespeake
my
damnable
vilenesse
but
in
thunder
;
and
therefore
,
if
Moses
intend
they
shall
liue
to
keepe
the
Law
,
Moses
himselfe
must
deliver
the
Law
:
God
must
speake
no
more
least
they
dye
,
v.
19
He
comforted
them
indeed
,
and
said
feare
not
,
v.
20.
which
is
all
one
,
as
if
hee
should
say
,
sinne
not
:
for
while
they
were
guilty
of
sinne
,
they
must
be
subiect
to
feare
.
Bounds
were
defined
,
vnto
which
they
came
not
,
and
yet
they
came
too
neere
.
Gods
command
remoues
them
farre
,
and
their
owne
feare
remoues
them
farther
;
And
the
people
stood
a
farre
.
The
words
represent
the
duty
of
the
Laity
in
Israel
the
people
,
and
the
priviledge
of
the
Clergy
in
Moses
their
Priest
.
So
the
holy
Ghost
esteemed
him
Moses
and
Aron
among
the
Priests
,
Psal.
99.6
.
so
those
Apostolicall
constitutions
esteemed
him
,
The
duty
of
the
Laity
requires
,
-
1
An
obsequious
attention
to
God
;
the
people
stood
.
-
2
An
humble
distance
from
God
;
The
people
stood
a
farre
off
.
The
priviledge
of
the
Clergy
discovers
,
-
1
The
approximation
,
or
immediatnesse
of
their
accesse
,
Moses
drew
neere
.
-
2
The
limitation
of
this
approximation
;
Moses
drew
neere
vnto
the
thicke
darknesse
.
-
3
The
condition
of
this
limitation
,
Moses
drew
neere
vnto
the
thicke
darknesse
,
where
God
was
.
1
Vox
vagina
sensus
,
Language
is
the
sheath
of
sense
,
the
words
of
the
Lord
are
pure
words
,
as
silver
tried
seaven
times
in
the
fire
,
saith
the
Psalmist
,
calcined
and
sublimated
from
this
drosse
:
for
he
is
a
God
of
truths
,
not
of
varnishes
;
of
realities
not
of
shadowes
.
He
hates
that
mouth
which
belies
the
minde
,
and
likes
men
on
earth
best
,
when
they
resemble
,
the
Saints
in
Heaven
;
where
soules
commerce
per
verbum
mentis
,
without
tongues
;
and
thoughts
are
seene
without
the
mediation
of
words
;
t
is
so
in
my
Text
,
where
a
syllable
of
Gods
signifies
more
then
a
volume
of
mans
;
a
word
of
His
then
a
Library
of
mine
;
and
the
peoples
standing
here
comprehends
as
much
as
the
people
should
doe
,
and
much
more
indeede
then
they
would
.
First
standing
is
a
posture
of
respect
;
wee
kneele
and
stand
to
our
superiours
:
Kneele
to
shew
our
subiection
,
and
stand
to
shew
our
obedience
:
that
we
are
ready
to
execute
,
what
these
are
to
command
.
Seest
thou
a
man
diligent
in
his
businesse
,
hee
shall
stand
before
Kings
,
Prov.
22.29
.
and
although
the
Angells
turned
their
faces
to
Sodome
,
Abraham
stood
yet
before
the
Lord
,
Gen.
18.22
.
Standing
and
Kneeling
then
become
inferiours
,
sitting
doth
not
,
the
Lord
said
to
my
Lord
,
sit
thou
at
my
right
hand
:
ther
's
an
equality
of
nature
betwixt
the
Father
and
the
Sonne
,
and
therefore
one
sits
by
the
other
,
Psal.
110.11
.
and
when
the
sonne
of
man
shall
sit
on
the
Throne
of
his
glory
,
then
shall
yee
also
sit
vpon
twelue
Thrones
,
Iudging
the
twelue
Tribes
of
Israel
:
there
's
an
equality
of
grace
or
favour
,
betwixt
the
Iudge
and
his
Assessors
,
&
therefore
these
haue
Thrones
together
,
Mat.
19.18
.
so
that
those
Antipodes
which
tread
crosse
to
the
World
,
which
fast
at
the
birth
of
our
Saviour
,
and
feast
at
his
passion
,
which
will
not
say
Christmas
,
and
yet
will
call
a
Christian
Demas
,
which
sit
at
the
Altar
,
because
we
kneele
;
say
not
with
the
Syrophaenician
,
Lord
I
am
not
worthy
to
eate
the
crummes
vnder
thy
table
;
but
Lord
I
am
worthy
to
sit
at
thy
table
,
I
am
as
good
as
thy selfe
.
Standing
then
is
a
posture
of
respect
,
and
respect
is
,
a
preparatiue
to
attention
,
for
no
man
listens
to
what
he
scornes
.
Lydias
affection
must
be
warmed
,
before
she
can
attend
;
regard
S.
Paul
shee
must
,
before
she
can
heare
him
;
when
God
shall
open
her
heart
,
then
will
she
open
her
eares
,
Act.
16.14
.
nor
wonder
I
,
the
conversions
of
this
Apostle
were
so
many
,
seeing
his
honours
were
so
great
;
in
labours
more
abundant
he
was
,
and
in
iourneying
often
,
2.
Cor.
11.23.26
.
For
God
blest
him
with
such
as
would
pull
out
their
owne
eyes
in
his
behalfe
:
their
owne
eyes
,
not
his
such
as
had
humility
enough
to
learne
,
had
not
pride
enough
to
teach
the
Apostle
:
such
as
believed
his
eyes
so
much
,
that
they
thought
they
had
no
vse
of
their
owne
,
Galat.
4.15
.
heare
therefore
the
word
of
the
Lord
,
yee
that
tremble
at
his
word
,
Esa.
66.3
.
as
if
none
were
fit
to
heare
but
such
,
the
rest
not
worth
the
looking
after
,
as
indeede
they
are
not
:
for
to
him
will
I
looke
that
trembleth
at
my
word
:
such
I
will
looke
after
,
and
I
will
not
looke
after
those
,
that
are
not
such
;
in
the
second
verse
of
that
chapter
.
when
Ezra
opened
the
Law
,
all
the
people
stood
vp
,
Nehem.
8.5
.
there
is
no
duty
oftner
enioyned
then
this
:
Foure
times
in
two
chapters
,
the
second
and
the
third
of
the
Apocalypse
;
nay
foure
times
in
one
chapter
,
the
fiue
and
fiftieth
of
Esaiah
:
more
,
three
times
in
one
line
,
giue
eare
,
and
come
vnto
mee
,
hearken
,
and
your
soule
shall
liue
.
Heauen
is
the
reward
of
your
attention
,
hell
of
your
scorne
,
in
the
third
verse
of
that
chapter
:
behold
I
stand
at
the
doore
and
knocke
,
if
any
man
heare
my
voice
,
and
open
the
doore
,
I
will
come
in
:
behold
,
because
hee
knocks
not
often
,
for
hee
that
stands
is
going
away
:
especially
if
he
stand
at
the
doore
without
a
shelter
;
if
he
stand
only
to
knocke
,
and
not
to
knocke
neither
,
after
he
is
sleighted
;
this
were
to
awake
the
deafe
,
or
speake
to
the
dumbe
,
Apocal.
3.20
.
But
Lord
,
who
hath
believed
our
report
,
or
to
whom
hath
the
arme
of
the
Lord
beene
revealed
?
Where
are
those
throngs
now
,
and
presses
vpon
Christ
?
Where
is
that
early
comming
in
the
Gospell
?
how
soone
are
wee
vp
to
sport
,
and
how
late
to
pray
?
looke
the
Priest
in
the
face
,
and
cast
his
words
behind
our
backs
,
as
David
complaines
?
his
ordinary
entertainement
resembling
that
of
Musique
,
libera
ab
homine
malo
,
saith
David
,
that
is
à
meipso
saith
S.
Aug.
deliver
me
from
my selfe
ô
God
,
that
I
may
come
hither
,
and
from
my selfe
,
while
I
am
here
;
from
my
covetous
selfe
,
least
the
thought
of
my
purchase
shut
out
my
Lord
;
&
from
my
proud
selfe
,
when
he
honours
,
or
worships
me
;
from
my
malitious
selfe
,
when
an
injury
heates
my
bloud
;
and
from
my
wanton
selfe
,
when
the
assembly
discloses
a
beauty
,
a
well
attired
piece
of
hansome
clay
;
from
my
intemperate
selfe
,
when
the
thought
of
Aegypt
brings
on
mee
a
lothing
of
Canaan
;
and
from
my
prophane
selfe
,
when
some
incarnate
Satan
assailes
my
attention
,
by
whispering
in
his
vanities
at
my
eares
,
and
clothing
his
Atheisme
with
the
Scripture
.
3
Standing
is
a
posture
of
action
,
the
posture
of
servants
:
GehaZi
went
in
,
and
stood
before
his
Master
;
the
readier
therefore
to
come
,
or
goe
at
his
command
,
2.
Reg.
5.25
.
Practice
is
the
life
of
attention
,
and
he
that
heares
,
but
does
not
,
is
a
monster
in
religion
,
that
hath
two
eares
,
and
no
hands
.
The
Iews
were
taught
this
by
their
meates
,
and
the
Ceremoniall
law
was
but
a
shadow
of
the
Morall
.
What
poysonous
temper
in
the
hare
?
What
dangerous
nourishment
in
the
swine
?
Why
might
they
not
as
freely
feede
on
the
rabbet
,
as
the
sheepe
?
Or
what
Philosophy
makes
the
goate
more
wholsome
then
the
crab
or
the
swan
?
he
shewed
by
this
,
O
man
,
what
is
good
,
and
what
the
Lord
requires
of
thee
:
thy
effeminatenesse
is
forbidden
in
the
hare
;
which
changeth
his
sexe
,
as
Gesner
writes
,
and
is
,
at
severall
times
,
both
hee
and
shee
:
and
thy
lazinesse
in
the
downe
of
the
[
k
](A05193-e11100-b)
k
Levit.
11.18
Deut.
14.16
.
Cygnum
secundum
Vulg.
Sept
Vatabl.
Ariam
.
Mont.
Anglican
.
novissimam
:
alij
aliter
reddunt
vt
Tremel
.
Leo
Iudas
,
Munster
,
Castal
.
Swan
.
Thy
oppression
is
interdicted
in
the
Eagle
,
and
thy
drunkennesse
in
the
Swine
.
Thy
gluttons
prey
on
Cormorants
,
and
thy
night-walkers
on
owles
:
for
God
instructed
them
what
they
should
doe
,
by
what
they
might
eate
,
and
every
prohibited
meate
was
a
menace
against
sinne
;
Or
least
this
light
should
seeme
too
dimme
,
he
describes
the
same
with
the
raies
of
the
Sunne
:
hee
that
lifteth
not
his
eyes
to
idolls
,
defileth
not
his
neighbours
wife
,
spoileth
none
by
violence
,
giues
not
vpon
vsury
,
restoreth
the
pledge
,
bestowes
his
bread
on
the
hungry
,
walketh
in
my
statutes
,
hee
shall
surely
liue
:
he
is
not
just
that
hath
faith
,
vnlesse
he
haue
workes
too
,
nor
doth
the
Gospell
saue
without
the
law
,
Ezek.
18.6.7.8
.
't
is
S.
Aug:
the
Temple
of
the
Lord
,
but
obey
not
the
Lord
of
the
Temple
,
and
am
like
that
Idoll
in
Daniel
,
that
had
his
head
of
gold
,
and
his
feete
of
clay
;
If
I
runne
vpon
a
precipice
,
while
my
eyes
are
open
,
and
the
light
of
my
profession
se●
me
not
to
keepe
mee
vp
,
but
to
shew
how
dangerous
I
fell
;
if
I
am
only
Sermon-sicke
,
while
I
am
rockt
in
a
Church-tempest
abroad
,
and
presently
recouer
againe
,
as
soone
as
Hye
at
hull
at
home
;
If
my
voice
be
Iacobs
,
but
my
hands
Esau's
,
and
I
weare
Elias
mantle
without
his
spirit
;
if
I
acknowledge
God
with
my
tongue
,
but
deny
him
in
my
life
,
professe
a
Christian
,
and
liue
a
Pagan
,
goe
from
Church
to
a
brothelhouse
,
joyne
the
spirit
of
Chastity
and
the
spirit
of
whoredomes
together
,
the
holy
,
and
vnholy
Ghost
,
Christ
and
Belial
,
the
Temple
of
God
,
and
the
Temple
of
Divells
;
if
I
runne
to
Heauen
one
day
,
to
hell
sixe
,
and
contradict
the
truth
of
my
Sermons
by
the
errour
of
my
life
,
what
the
Prophet
said
to
Amaziah
,
the
Priest
may
say
to
mee
:
I
know
that
the
Lord
hath
determined
to
destroy
thee
,
because
thou
hast
done
this
thing
,
and
hast
not
hearkned
to
my
counsell
,
2.
Chron.
25.16
.
Neverthelesse
,
when
the
Sonne
of
man
shall
come
,
will
he
find
faith
on
earth
,
saith
our
Saviour
,
Luc.
18.8
?
shew
me
thy
faith
by
thy
workes
,
saith
S.
Iames
,
not
so
,
my
workes
must
be
judged
by
my
faith
:
to
the
pure
all
things
are
pure
;
and
if
God
see
my
faith
,
he
is
not
angry
with
my
sinnes
;
my
tree
must
be
esteemed
by
the
leaues
,
not
by
the
fruit
;
and
my
watch
must
rule
the
Sunne
:
heretiques
there
were
,
stiled
by
the
Church
praedestinati
,
which
presumed
vpon
a
fatallity
of
their
election
,
and
would
needs
haue
Heauen
promised
,
without
the
condition
of
workes
:
for
they
dreamt
of
a
conveyance
without
a
proviso
,
and
thought
themselues
able
to
ascend
Iacobs
Ladder
,
without
climbing
by
the
rounds
.
But
such
as
make
themselues
of
Gods
counsell
,
are
vsually
none
of
his
friends
:
hee
will
professe
himselfe
a
stranger
to
these
intruders
,
and
a
friend
to
those
which
observed
their
distance
:
to
those
that
said
we
haue
eaten
with
thee
,
I
know
you
not
:
but
such
as
said
,
when
saw
wee
thee
hungry
,
and
fed
thee
,
or
thirsty
,
and
gaue
thee
drinke
?
Come
yee
blessed
of
my
Father
,
inherit
a
Kingdome
;
these
which
pretended
least
acquaintance
,
were
those
onely
which
observed
him
,
Math.
25.34
.
where
is
the
Wise
?
Where
is
the
Scribe
?
Where
is
the
disputer
of
this
World
,
1.
Cor.
1.20
.
?
surely
neither
in
Heauen
,
nor
here
.
The
feare
of
God
was
amongst
these
,
this
feare
wrought
respect
;
this
respect
attention
,
this
attention
obedience
:
and
all
this
,
because
they
more
observed
what
God
said
,
then
searched
what
he
was
:
they
were
neere
enough
to
receiue
his
command
,
but
not
neere
enough
to
pry
into
his
nature
:
neere
enough
to
obey
,
but
not
neere
enough
to
see
him
.
God
commanded
them
to
stand
off
,
and
therefore
they
stood
a
farre
off
;
their
humble
distance
from
God
,
and
my
second
generall
.
2
God
was
vnwilling
the
people
should
forget
themselues
,
and
therefore
shadowed
forth
this
duty
so
often
,
in
Paradice
;
by
permitting
Adam
,
the
tree
of
life
,
and
interdicting
the
tree
of
knowledge
,
to
shew
hee
rather
desires
to
make
vs
Saints
,
then
Rabbies
,
or
Doctors
.
In
the
wildernesse
,
Moses
was
hardly
permitted
a
glimpse
,
or
dawning
of
his
glory
,
&
what
red
sea
hast
thou
diuided
,
what
Multitudes
hast
thou
fed
from
heauen
,
or
water'd
out
of
a
rocke
,
that
thou
shouldste
looke
as
high
as
he
?
At
the
giuing
of
the
law
,
that
King-priest
only
entred
the
clouds
,
Aron
came
almost
to
it
;
the
Elders
farther
of
;
and
at
a
remoter
site
the
people
:
Limits
are
defined
,
and
if
they
transgresse
these
;
if
they
breake
through
to
gaze
on
God
,
they
must
die
,
in
the
nineteenth
of
this
story
,
at
the
one
and
twentieth
verse
.
In
the
seruice
of
the
Tabernacle
,
who
were
conuersant
but
the
Leuites
?
who
carried
,
who
kept
,
who
couered
,
who
vncouered
but
these
?
in
the
disposall
of
the
Tabernacle
,
the
Laity
had
a
distinct
court
from
the
Priests
,
as
anciently
in
the
Church
,
the
chancell
as
appropriated
to
the
Clergy
;
the
rest
to
the
people
.
vid.
Sozomen
.
l.
7.
c.
24.
Theodoret.
l.
5.
c.
16.17
.
1.
Reg.
6.31.33
.
In
the
building
of
the
temple
,
the
doore
into
the
oracle
,
was
but
a
fifth
part
of
the
wall
,
in
the
Kings
,
that
into
the
Sanctum
a
fourth
;
to
shew
,
that
more
come
into
the
Church
,
then
vnto
the
Arohe
many
tread
the
Courts
of
the
Lord
,
that
were
never
admitted
to
his
counsell
.
In
the
waters
of
the
Sanctuary
,
that
rose
to
the
ankles
for
the
people
,
and
when
they
were
swollen
aboue
the
loynes
,
became
too
deepe
for
the
Priests
.
In
the
law
,
communicated
to
all
;
the
Cabala
,
as
the
Rabbies
say
,
or
traditionall
exposition
,
from
God
to
Moses
onely
,
and
from
Moses
onely
to
the
seuenty
:
for
although
Mirandula
tell
vs
,
Peter
,
Iames
,
and
Iohn
.
In
their
diet
,
Milke
,
and
not
meate
,
easy
positiue
divinity
:
in
their
appellations
,
lambes
and
sheepe
;
the
in
apprehensiuest
creatures
of
any
:
Children
and
Babes
,
which
moue
not
a
foote
,
but
by
the
direction
of
a
hand
;
and
sooner
cry
for
what
offends
,
then
what
profits
them
;
for
poyson
,
then
an
Antidote
.
In
the
essentiall
measure
of
faith
:
if
thou
confesse
with
thy
mouth
the
Lord
Iesus
,
and
belieue
with
thy
heart
,
that
God
raised
him
from
the
dead
,
thou
shalt
bee
saved
:
no
larger
then
a
verse
in
ᵗ
S.
Iohns
;
[
u
](A05193-e11760-b)
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Catech.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiphan.
in
exp.
fid.
catech.
n.
19.
ed.
Petau
.
regula
fidei
.
Aug.
ser.
181.
de
temp.
clauis
caelorum
.
Amb.
Ser.
38.
de
Ieiun
.
&
quadrag
.
sin
.
foundation
of
faith
,
as
Cyrill
of
Ierusalem
,
Epiphanius
,
and
S.
Ambrose
call
it
;
in
futurae
praedicationis
normam
,
saith
S.
Aug.
as
the
compasse
and
square
of
their
Sermons
,
that
all
might
beate
those
paths
to
Heaven
easier
,
by
tracing
the
same
steps
;
and
teach
but
one
,
though
they
went
severall
waies
:
for
the
Apostles
is
but
an
exposition
of
S.
Pauls
;
and
S.
Iohns
Creed
,
the
Nicene
,
and
Athanasian
,
but
a
paraphrase
on
this
,
saith
[
u
](A05193-e11860-b)
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Catech.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiphan.
in
exp.
fid.
catech.
n.
19.
ed.
Petau
.
regula
fidei
.
Aug.
ser.
181.
de
temp.
clauis
caelorum
.
Amb.
Ser.
38.
de
Ieiun
.
&
quadrag
.
sin
.
AZor
:
the
same
faith
in
weight
,
and
substance
,
though
not
in
bulke
or
size
:
as
't
is
the
same
piece
in
a
bullet
and
a
sheete
of
gold
;
that
being
throng'd
into
a
mould
,
which
beaten
and
expanded
by
an
Artificer
,
may
anon
cover
and
gild
all
the
leaues
of
my
Bible
.
But
ô
the
vnnaturall
Chimistry
of
this
age
!
how
infinite
are
the
extractions
from
this
simple
,
this
single
breviary
?
What
seas
are
derived
from
this
drop
?
Into
how
generall
a
flame
haue
those
fiery
breathes
blowne
this
sparke
?
How
soone
hath
avapour
,
when
once
it
came
to
a
hand
,
like
that
in
the
Kings
,
raged
into
a
cloud
,
and
this
cloud
grown
too
big
for
Heaven
?
How
haue
some
resolved
all
the
heresies
S.
Aug.
or
Epiphanius
,
or
Philastrius
mentions
,
all
those
disputes
,
which
disquiet
the
World
,
into
this
quintessence
,
this
spirit
of
faith
:
and
thence
as
if
that
Catechisme
in
our
Liturgy
were
not
long
enough
to
reach
from
Earth
to
Heaven
,
haue
cast
into
the
mint
of
the
Church
the
drosse
of
their
owne
phansies
,
and
lead
their
Catechumeni
through
all
the
Romane
,
and
the
Belgicke
controversies
,
as
disquisition
of
necessary
beliefe
,
[
c
](A05193-e11990-b)
c
Num.
16.3.14
.
Numbers
,
yee
put
out
the
eyes
of
the
assembly
,
yee
take
too
much
vpon
you
Moses
and
Aron
,
and
forsaking
the
waters
of
Siloe
,
that
mildly
and
generally
flowe
in
the
radicall
Doctrines
of
our
Church
,
reioyce
only
in
Rezin
and
Remaliahs
sonne
,
which
alwaies
angle
in
the
troubled
waters
of
Iury
,
and
would
faine
translate
the
Throne
of
Israel
to
Damascus
from
Samaria
?
Nay
haue
they
not
charged
her
wisdome
with
sloth
and
Apostasie
too
,
because
shee
will
not
impose
an
absolute
faith
vpon
the
aiery
proiections
of
their
distempered
braines
:
because
themselues
cannot
bee
believed
in
as
well
as
God
:
because
she
thinkes
heaven
was
made
for
some
besides
;
because
shee
feares
their
clamorous
zeale
might
at
length
importune
such
assemblies
for
the
anathematization
of
ego
currit
,
and
tu
currit
,
like
those
at
the
end
of
Lombard
,
if
a
Synod
should
be
called
for
such
:
but
I
must
tell
them
,
that
as
S.
Paul
saith
,
there
is
but
one
God
;
so
hee
saith
there
is
but
one
faith
too
:
and
Physitians
tell
vs
,
Paracelsus
administred
as
much
in
a
drop
,
as
Galen
in
a
pottle
:
nor
can
there
be
any
other
way
to
Heaven
,
then
what
hath
beene
troden
from
the
Apostles
:
neither
circumcision
,
nor
vncircumcision
,
but
a
new
creature
,
saith
the
Doctor
of
the
Gentiles
:
neither
Controversie
,
nor
Schoole-Divinity
,
but
a
new
life
,
say
I.
God
intends
not
to
lay
traps
for
my
soule
in
such
nicities
as
these
:
nor
will
I
make
that
yoke
heavy
,
which
himselfe
made
easie
&
light
.
It
will
not
be
said
,
come
ye
blessed
,
for
ye
haue
disputed
,
for
ye
haue
preacht
,
for
yee
haue
vnderstood
well
:
but
I
was
naked
,
&
ye
clothed
me
,
I
was
hungry
and
yee
fed
me
,
I
was
sicke
and
yee
visited
me
,
in
the
Gospell
of
S.
Matthew
.
I
shall
not
bee
iudged
by
my
writings
,
Lord
what
shall
this
man
doe
?
The
Lords
reply
is
only
a
reproofe
,
What
is
that
to
thee
,
Ioh.
21.22
.
And
when
the
twelue
demaunde
,
Lord
wilt
thou
at
this
time
restore
the
kingdome
to
Israel
?
Hee
returnes
no
resolution
,
but
a
checke
:
come
you
may
to
that
kingdome
aboue
,
and
yet
neuer
come
to
such
curiositie
belowe
:
a
sauing
voyage
may
bee
made
by
the
Merchandize
of
iuory
and
gold
,
without
fraiting
your
vessells
thus
with
Apes
and
Peacocks
:
I
will
not
tell
you
,
because
it
is
not
for
you
to
know
,
Act.
1.7
.
but
when
the
young
man
enquired
.
What
shall
I
doe
,
that
I
may
haue
Eternall
life
,
when
he
seekes
for
nothing
but
this
,
how
plaine
then
,
how
gently
doth
he
runne
?
noe
clouds
,
nor
ecclipse
there
,
but
he
writes
his
minde
with
the
light
of
the
Heavens
;
if
thou
wilt
enter
into
life
keepe
the
commandements
;
hee
saith
vnto
him
,
which
?
Iesus
said
vnto
him
,
these
:
he
answeres
to
necessary
queries
,
to
impertinent
hee
answeres
not
:
speakes
nothing
but
mysts
and
stormes
,
when
their
demaunds
are
curious
;
nothing
but
light
&
smiles
,
when
their
demands
are
requisite
:
hee
that
would
not
shew
his
disciples
,
when
they
should
be
delivered
,
will
shew
this
stranger
how
he
may
bee
saved
Mat.
19.17.18
.
And
when
the
Apostle
is
prest
with
some
cobweb
divinity
,
the
Holy
Ghosts
stubble
and
straw
,
that
fuell
for
the
last
fire
in
the
first
Epistle
to
the
Corinthians
;
the
frothy
agitations
of
vnquiet
heads
,
materialls
vile
in
themselues
,
costly
alone
in
the
texture
,
but
strawn
hats
,
where
the
labour
may
be
worth
a
pound
,
the
stuffe
not
worth
a
farthing
:
he
only
controles
their
folly
:
ô
man
,
who
art
thou
that
repliest
against
God
?
Rom.
9.20
.
bids
them
be
amazed
and
wounder
,
ô
the
depth
of
the
wisdome
and
knowledge
of
God
:
in
the
eleaventh
of
that
Epistle
,
at
the
three
and
thirtieth
verse
!
but
when
the
foundations
are
destroyed
,
what
should
the
righteous
doe
but
lighten
and
thunder
?
as
he
doth
every
very
where
against
the
drunkard
,
the
murderer
;
the
fornicator
,
and
tells
them
,
that
whatsoever
their
pleasure
,
or
content
may
be
on
earth
,
they
can
expect
no
inheritance
in
Heaven
.
God
requires
more
practice
then
most
men
haue
,
lesse
knowledge
then
most
men
brag
of
.
T
is
but
a
confessing
with
the
mouth
the
Lord
Iesus
,
and
a
believing
in
the
heart
,
in
the
tenth
of
the
same
Epistle
at
the
ninth
verse
:
nay
't
is
but
a
calling
on
the
name
of
the
Lord
,
at
the
13.
verse
.
For
his
part
therefore
hee
'le
not
distract
them
with
any
needlesse
speculations
,
his
intent
being
not
to
puzle
,
but
to
saue
them
,
in
the
first
verse
of
that
chapter
:
and
ô
that
there
were
such
a
heart
in
this
people
,
saith
God
,
that
they
would
endure
sapientius
stulte
scere
,
as
S.
Greg.
speakes
,
this
foolishnesse
of
preaching
,
this
knowing
nothing
saue
Iesus
Christ
,
and
him
crucified
,
watring
themselues
with
the
streames
of
Nile
,
without
searching
after
the
head
.
For
it
is
vsually
seene
when
a
man
runnes
on
the
discovery
of
some
newer
,
some
neater
way
then
the
ordinary
rode
,
he
meetes
with
briars
&
ditches
,
and
so
falls
short
of
his
journey
.
Wherefore
I
rather
like
that
Mercury
,
which
directs
me
the
straitest
,
the
neerest
cut
,
then
the
other
which
leades
mee
about
through
Gardens
,
&
Meadowes
,
and
had
rather
meete
with
durt
in
the
way
,
then
out
of
it
with
violets
and
roses
.
I
am
content
to
be
saved
,
and
desire
others
should
be
so
too
:
and
therefore
I
say
to
my
hearers
,
turne
from
your
evill
waies
,
for
why
will
ye
dye
,
ô
ye
house
of
Isarel
?
To
my selfe
,
ô
wretched
man
that
I
am
,
who
shall
deliver
mee
from
this
body
of
sinne
?
To
Priest
and
People
,
come
let
vs
walke
,
not
let
vs
discourse
in
the
light
of
the
Lord
:
to
God
for
all
,
turne
vs
o
Lord
,
so
shall
wee
bee
turned
,
thou
wilt
turne
vs
so
,
that
we
shall
neede
turning
no
more
:
or
,
least
we
should
,
when
we
are
turned
,
draw
vs
too
,
so
shall
we
runne
after
thee
;
doe
not
leade
vs
,
doe
not
follow
our
humors
;
bring
vs
not
that
easy
speculatiue
way
wee
like
,
(
for
then
we
shall
never
come
to
thee
)
but
draw
vs
that
hard
,
that
narrow
way
,
the
way
of
obedience
and
practice
:
Who
is
sufficient
for
these
things
,
saith
S.
Paul
?
the
Apostle
was
not
,
how
then
am
I
?
Why
should
my
ignorance
presume
farther
then
Aron
did
,
or
thinke
to
view
the
face
of
God
,
when
Moses
saw
onely
his
hinder
parts
;
to
gaze
on
this
sunne
,
when
he
saw
nothing
but
a
cloud
?
And
Moses
drew
neere
vnto
the
thicke
darknesse
where
God
was
.
3
Moses
as
an
extraordinary
Priest
(
for
the
hereditary
succession
resided
in
the
posterity
of
Aron
)
discharged
the
parts
of
an
agent
,
and
did
both
carry
and
recarry
betwixt
Earth
and
Heaven
:
a
Master
of
Requests
he
was
to
God
,
the
peoples
petitions
were
his
lading
vp
an
Embassadour
he
was
from
God
,
the
Lords
commands
were
his
carriage
downe
,
as
our
Saviour
prayed
on
the
Mount
,
and
preacht
in
the
villages
of
Iury.
1
The
approximation
therefore
,
or
immediatenesse
of
the
Priests
accesse
,
the
eyes
of
the
Lord
are
ouer
the
righteous
,
whatsoeuer
those
righteous
are
:
and
his
cares
are
open
to
their
prayers
,
Heauen
and
Earth
in
Ieremy
;
his
glory
,
in
Exodus
,
pray
for
me
,
saith
Pharaoh
to
Moses
:
Pray
for
me
,
saith
Simon
Magus
to
the
Apostles
:
Let
them
pray
ouer
him
,
saith
S.
Iames
:
though
I
may
,
2
And
,
as
the
approximation
or
immediatenes
of
the
Priests
accesse
depends
,
in
the
first
place
,
vpon
their
employment
vpwards
,
so
doth
it
in
the
second
vpon
their
employment
downwards
,
according
to
their
double
aspect
,
on
God
and
the
people
.
They
are
his
Stewards
:
So
S.
Paul
calls
them
in
one
place
,
The
gates
of
hell
shall
not
prevaile
against
such
as
keepe
these
keyes
of
heauen
,
in
the
16
of
S.
Matthew
:
and
,
what
neede
I
a
safer
conduct
,
a
surer
warrant
then
this
?
they
are
his
Embassadours
,
so
S.
Paul
calls
them
in
a
second
;
the
Lord
doth
nothing
which
he
reueales
not
to
such
,
saith
the
Holy
Ghost
;
that
is
,
nothing
which
concernes
them
,
or
others
to
know
:
Seruants
are
strangers
to
their
Lords
actions
,
friends
are
not
:
Seruants
must
not
interpret
their
counsells
,
friends
may
,
Iohn
.
15.15
.
I
wish
from
my
heart
,
as
Moses
did
,
That
all
the
Lords
people
were
Prophets
,
and
that
the
Lord
would
powre
out
his
spirit
vpon
them
:
But
I
wish
,
they
would
forbeare
prying
into
the
Arke
,
with
the
Bethshemites
,
till
then
:
least
the
Lord
breake
forth
vpon
them
,
as
he
threatens
in
the
former
chapter
;
nor
,
with
VZZa
,
sustaine
the
Arke
with
vnlawfull
hands
,
though
to
the
diffidence
of
their
indiscretion
,
it
seeme
in
danger
of
falling
:
this
is
the
employment
of
Moses
and
Aron
,
nor
is
the
whole
congregation
so
holy
,
as
it
seemes
:
ye
take
too
much
vpon
you
yee
sonnes
of
Reuben
:
wherefore
get
yee
out
of
the
Sanctuary
,
for
ye
haue
trespassed
;
neither
shall
it
bee
for
your
honour
from
the
Lord
,
2.
Chron.
26.18
.
And
if
any
now
say
of
Ierusalem
,
downe
with
it
,
downe
with
it
,
even
to
the
ground
;
I
must
pray
against
this
Atheisme
,
as
Moses
did
,
arise
ô
Lord
;
into
thy
resting
place
,
thou
,
and
the
arke
of
thy
strength
:
thou
hast
said
,
this
shall
bee
thy
rest
for
ever
,
and
,
ô
Lord
,
let
it
ever
be
so
.
T
was
the
Sacrilegious
zeale
of
those
times
,
What
vse
haue
wee
of
Churchmen
now
?
Who
ever
wore
a
Cope
for
armour
,
or
in
a
pitcht-field
exchanged
a
head-peece
for
a
Miter
?
And
my
reply
shall
be
that
of
Moses
to
the
Rebells
,
seemeth
it
a
small
thing
vnto
you
,
that
the
God
of
Israel
hath
separated
these
from
the
congregation
of
Israel
,
to
bring
them
neere
to
himselfe
,
to
doe
the
service
of
the
Tabernacle
of
the
Lord
,
and
to
stand
before
the
congregation
to
minister
vnto
them
?
Num.
16.9
.
there
is
vse
of
these
,
while
there
are
prayers
to
be
heard
,
or
sinnes
to
bee
pardon'd
,
or
God
to
be
served
,
or
men
to
be
saved
.
Those
onely
haue
no
vse
of
these
Liegers
,
that
desire
no
correspondency
,
or
intercourse
with
Heaven
:
fewer
victories
haue
beene
won
by
swords
then
by
prayers
;
and
therefore
in
most
of
Iuries
warres
,
the
Arke
followed
the
Campe
,
the
ensigne
was
attended
with
the
Ephod
:
my
Father
,
my
Father
,
the
Chariot
of
Israel
,
and
the
horsemen
thereof
,
saith
Elisha
to
Eliah
:
Lay-devotions
are
the
infantery
,
the
foote
;
but
the
strength
of
the
battell
,
the
Chariots
&
the
horse
are
the
oraisons
of
the
Clergy
:
the
land
was
better
secured
by
this
man
of
peace
,
then
those
men
of
warre
;
nor
was
it
Ioshuahs
hand
overcame
Amalek
,
the
day
of
the
Lord
,
saith
the
Prophet
,
is
darknesse
;
all
wee
see
of
him
being
evening
and
night
,
a
perception
onely
that
wee
cannot
see
him
;
and
who
walkes
safely
in
the
darke
,
without
the
guidance
of
a
light
?
For
how
gloomy
a
midnight
is
this
to
thee
,
that
was
a
thicke
darknesse
to
Moses
?
the
limitation
of
his
accesse
,
and
my
fourth
generall
.
4
The
Lord
concealed
not
himselfe
only
from
Moses
in
thicke
darknesse
,
but
threatned
also
in
lightning
and
thunder
;
and
although
he
climb'd
the
Mount
by
especiall
command
;
and
that
to
receiue
the
Law
by
his
appointment
,
and
the
Cabala
or
exposition
,
as
the
Rabbies
say
,
to
dispense
such
fundamentall
truths
on
earth
,
which
might
conveigh
them
to
Heaven
being
entertained
as
an
Embassadour
extraordinary
by
the
joynt-commission
of
God
,
and
the
people
,
rated
him
yet
out
of
a
ᵃ
tempest
too
:
Moses
being
rapt
out
of
himselfe
,
And
all
this
to
shew
,
what
Cato
afterwards
said
,
rebus
divinis
magnam
inesse
caliginem
;
that
the
nature
&
counsells
of
God
are
not
only
a
great
depth
,
as
David
calls
them
,
but
a
thicke
darknesse
besides
;
deepe
and
darke
too
:
so
to
the
best
eyes
:
his
foot-steps
vnknowne
to
the
Psalmist
,
that
continually
traced
them
;
his
wayes
vnsearchable
to
S.
Paul
,
that
was
rapt
into
the
third
Heaven
,
and
to
Moses
,
that
talkt
with
God
:
so
in
one
aspect
,
and
yet
not
so
in
another
:
for
religion
is
meate
and
milke
,
men
and
babes
:
there
are
arcana
Dei
,
secret
things
,
that
belong
vnto
the
Lord
;
and
there
are
revelata
Dei
,
Aug
Ench.
ad
Laur.
c.
59.
Psal.
119.105
2.
Pet.
1.19
.
Every
man
hath
eyes
for
one
,
but
every
man
hath
not
eyes
for
the
other
;
and
what
an
Artizan
values
at
a
talent
,
I
may
not
prize
at
a
Crowne
:
thy
word
is
a
light
vnto
my
feete
saith
David
;
and
a
light
shining
in
a
darke
place
,
saith
S.
Peter
;
it
discovers
essentiall
,
radicall
truths
to
my
faith
;
as
this
doth
present
greater
obiects
to
my
sight
,
a
bed
,
or
a
table
,
a
cubbord
,
or
a
stoole
:
but
it
discovers
not
metaphysicall
,
accidentall
truths
,
as
this
shewes
not
the
lesse
,
a
cobweb
,
an
atome
,
a
gnat
,
or
a
pin
.
I
vse
a
light
to
search
for
bookes
,
or
mony
;
I
vse
not
a
light
to
search
for
a
haire
,
or
fly
.
God
being
to
vs
in
our
journey
to
heaven
,
as
he
was
to
Israel
,
in
their
journey
to
Canaan
:
where
we
need
direction
,
a
fire
;
where
wee
need
no
direction
a
cloud
;
a
fire
by
night
,
and
a
cloud
by
day
.
And
as
according
to
that
modesty
of
the
Hebrew
prouerbe
,
the
expectation
of
Elias
must
adiourne
our
longings
in
accessories
,
or
superstructions
;
so
must
it
after
some
circumstantiall
respects
,
in
substantialls
and
fundamentalls
too
:
for
although
we
know
as
much
as
wee
must
,
because
it
were
vnreasonable
to
inuite
vs
to
heauen
,
without
shewing
the
way
;
wee
know
not
as
much
as
wee
may
;
because
God
is
a
voluntary
glasse
,
and
discloses
himselfe
no
further
then
he
will
:
some
he
brings
by
the
Peripherie
,
or
bowe
;
others
by
the
Diameter
,
or
string
:
as
the
same
Period
was
but
a
few
weekes
iourney
,
when
Israel
went
for
the
necessary
prouision
of
bread
;
many
yeeres
pilgrimage
,
when
Israell
lusted
for
the
vnnecessary
curiosity
of
flesh
,
being
led
thus
from
Marah
to
Rephidim
,
from
Rephidim
,
to
Meribah
,
from
thence
to
Taberah
,
from
the
heate
&
bitternesse
of
one
contention
to
another
,
till
at
length
,
after
many
discontented
and
wrangling
steppes
,
the
children
grew
wiser
by
the
misery
of
their
Fathers
;
and
,
with
the
price
of
their
bloud
purchased
the
inheritance
of
Canaan
.
For
as
euery
profession
is
a
mistery
,
so
is
religion
too
;
a
mystery
,
saith
S.
Paul
here
;
a
mystery
,
saith
the
same
Apostle
there
;
the
Sacrament
a
mystery
,
in
a
third
place
;
a
mystery
,
in
a
fourth
;
our
election
in
Christ
a
mystery
,
now
,
&
our
vnion
with
Christ
a
mystery
then
;
God
the
Father
a
mystery
,
a
mystery
in
another
.
And
yet
I
am
the
bright
morning
Starre
,
Behold
I
shew
you
a
mystery
,
Great
is
the
mystery
of
godlinesse
,
God
was
manifested
in
the
flesh
,
[
b
](A05193-e14090-b)
b
Licet
scire
quod
natus
sit
non
licet
discutere
quomodo
natus
sit
.
ex
Ambros
.
Lomb.
sent.
l.
1.
d.
9.
a.
7.
Pater
de
seipso
genuit
illud
quod
ipse
est
.
Lomb.
Sent.
1.
d.
5.
a.
4.
Deus
pater
genuit
deum
,
quà
non
Pater
,
est
d.
4.
a.
2.
c.
d.
19.
a.
9.
Son
without
a
Father
,
how
a
virgin
,
&
yet
a
mother
;
how
the
Creatour
of
all
was
borne
,
or
God
should
die
.
How
the
Holy
Ghost
came
from
the
Father
,
and
yet
may
not
be
called
the
Sonne
of
the
Father
;
how
he
descended
thence
,
and
yet
is
allwayes
there
:
What
the
Diuine
essence
is
,
how
it
is
communicated
,
the
formall
cause
by
which
one
receiues
from
another
:
How
the
Father
himselfe
begat
that
which
is
himselfe
;
&
yet
God
the
father
begat
God
which
is
not
the
Father
:
How
the
Persons
are
the
Trinity
,
and
yet
no
Person
is
a
part
of
the
Trinity
:
How
there
is
one
essence
of
[
d
](A05193-e14170-b)
d
Vna
essentia
trium
personarum
,
&
tres
personae
vnius
essentiae
non
Deus
triùm
personarum
,
vel
tres
personae
vnius
Dei
.
d.
34.
a.
5.
three
Persons
,
&
three
Persons
of
one
essence
;
and
yet
not
one
God
of
three
Persons
,
or
three
Persons
of
one
God
.
[
e
](A05193-e14200-b)
e
3.
Sent.
d.
21.
a.
1.
d.
22.
a.
4.
How
the
Deity
was
vnited
to
the
flesh
by
the
mediation
of
the
soule
:
&
yet
was
not
divided
from
the
flesh
,
by
the
separation
of
the
soul
:
how
all
the
world
together
can
but
make
some
thing
of
some
thing
,
&
yet
God
made
all
the
world
of
nothing
:
How
this
body
of
mine
shall
first
be
earth
,
&
then
grasse
;
then
digested
by
wormes
,
&
then
incorporated
into
man
:
how
I
shall
haue
my
owne
flesh
,
&
he
that
eates
me
,
shall
haue
it
too
at
the
last
day
.
How
the
Lord
can
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
yet
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
How
he
was
not
,
and
yet
is
eternall
,
is
everlasting
,
and
yet
shall
not
be
.
How
euery
where
,
and
yet
without
expansion
;
of
an
infinite
presence
,
without
an
infinite
place
.
Here
I
say
with
Lombard
out
of
Hilarie
,
Nimiae
profunditatis
altitudines
,
&
insolubiles
,
sensumquè
superantes
humanum
;
beyond
my
reason
,
am
that
I
am
hath
sent
me
,
saith
God
to
Moses
;
or
,
if
thy
curiosity
desire
more
,
know
t
is
beyond
thy
reach
,
doe
not
venture
thy
wings
about
this
flame
;
as
my
name
is
secret
,
so
is
my
nature
infinite
,
thou
canst
not
know
,
that
thou
canst
not
;
for
I
am
that
I
am
,
no
matter
to
thee
,
Exod.
3.14
.
Credo
quia
impossibile
,
saith
Tertull.
I
beleiue
it
is
so
,
because
it
is
impossible
it
should
bee
so
;
and
learne
by
reading
to
speake
more
timerously
,
but
not
more
vnderstandingly
of
God
.
For
the
Lutheran
Churches
haue
better
preserued
the
honour
of
the
Altar
by
the
generality
of
their
Con
,
then
the
Romane
by
the
particularity
of
their
Trans
;
to
teach
with
authority
,
as
our
Sauiour
did
,
is
safest
here
;
for
he
that
speakes
thus
,
giues
commands
,
but
giues
no
reason
of
his
commands
,
sayes
t
is
so
,
but
sayes
not
why
.
This
labour
might
be
spared
by
such
as
write
the
truth
of
religion
,
it
being
not
the
way
to
Christen
infidells
,
out
to
make
infidells
of
Christians
:
for
in
things
of
this
nature
,
Piscatoribus
credo
,
non
dialecticis
,
they
are
the
obiect
of
my
faith
,
because
incompetible
with
my
reason
.
I
was
not
won
by
the
sages
of
Athens
,
but
by
the
refuse
of
Iury
,
not
convinced
by
a
Phylosopher
,
but
caught
by
a
Fisher
.
Nor
is
this
for
want
of
light
in
God
,
but
for
want
of
sight
in
vs
;
and
therefore
as
he
is
called
the
Father
of
lights
in
one
Apostle
;
so
is
hee
say'd
to
dwell
in
that
light
,
which
no
man
can
approache
vnto
in
another
.
The
darknesse
is
vnder
his
feete
belowe
,
about
him
,
brightnesse
at
the
same
time
is
before
him
,
Psal.
18.9.11.12
.
So
that
as
the
Sunne
is
neuer
the
lesse
visible
,
though
my
weakenesse
dare
not
looke
on
it
;
for
though
I
cannot
,
the
Eagle
can
.
Or
as
the
earth
is
naturally
moueable
,
although
it
neuer
moued
yet
.
God
laid
not
the
foundations
thereof
that
it
should
not
be
moueable
,
but
that
it
should
not
moue
,
sayth
the
Psalmist
:
and
therfore
Archimedes
thought
he
had
Art
enough
to
doe
it
,
could
he
finde
a
place
for
his
Engine
:
that
wanted
not
possibility
to
suffer
,
but
he
wanted
ability
to
act
it
.
So
are
these
mysteries
visible
,
though
not
seene
,
comprehensible
though
not
vnderstood
.
The
default
is
not
in
the
obiect
,
but
in
the
intellect
,
nor
for
want
of
light
,
but
of
eyes
.
For
,
as
it
is
impossible
to
sound
the
sea
with
my
bandstring
,
or
measure
the
world
with
an
Ell
;
because
whatsoeuer
measures
,
must
bee
equall
to
that
which
is
measured
;
or
,
to
come
neerer
,
as
my
eye
hath
a
spheare
of
actiuity
,
sees
at
once
,
but
thus
farre
,
and
no
farther
:
and
my
eare
hath
a
spheare
of
actiuity
,
heares
some
founds
at
once
,
and
no
more
:
and
my
touch
hath
a
spheare
of
actiuity
,
feeles
some
obiects
now
,
and
no
other
;
and
my
tast
hath
a
spheare
of
actiuity
,
can
distinguish
this
,
at
this
time
,
and
not
that
:
and
my
smell
hath
a
spheare
of
actiuity
,
receiues
but
single
odours
at
this
instant
,
cannot
(
with
distinction
)
receiue
seuerall
;
there
being
limits
defined
,
to
euery
sense
,
beyond
which
they
cannot
worke
:
euery
one
receiuing
obiects
,
and
species
,
according
to
the
proportion
of
their
nature
and
condition
.
In
like
manner
,
my
vnderstanding
being
of
a
finite
,
and
determinate
capacity
,
can
receiue
no
imagination
or
idea
but
what
is
finite
and
determinate
,
and
therefore
is
of
too
narrow
a
size
,
or
bore
to
comprehend
the
secrets
,
and
infinitude
of
God
.
I
am
the
Sunne
of
righteousnesse
,
sayth
God
;
[
p
](A05193-e14610-b)
p
Mat.
4.2
.
and
our
God
is
a
consuming
fire
,
sayth
the
Apostle
.
[
q
](A05193-e14630-b)
q
Heb.
12.29
.
I
am
permitted
to
know
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
hinder
parts
of
God
,
in
the
heauen
and
earth
,
the
volumes
of
his
creatures
;
which
therefore
,
at
the
last
day
,
shall
bee
gathered
together
as
a
scrowle
,
because
I
shall
then
see
him
as
he
is
,
face
to
face
.
I
may
enioy
the
light
,
while
I
looke
obliquely
on
the
Sunne
,
and
securely
become
warme
,
at
a
competent
distance
from
the
fire
;
but
if
I
pry
into
the
mysteries
of
the
Trinity
,
if
I
fathome
the
abysse
of
his
judgements
,
if
I
thrust
away
the
hand
that
covers
my
eyes
,
if
I
desire
to
out
face
the
one
,
or
enter
into
the
other
,
I
am
instantly
blinde
,
or
burnt
,
because
it
is
too
vehement
an
intelligible
for
my
vnderstanding
:
I
can
see
something
,
when
I
looke
on
inferiour
obiects
,
where
is
nothing
but
darknesse
,
but
when
I
looke
on
this
,
where
is
nothing
but
light
,
I
see
nothing
:
there
being
a
greater
luster
in
God
,
then
can
,
without
death
,
be
comprehended
by
man
;
[
r
](A05193-e14670-b)
r
Exod.
33.20.21
.
as
the
eye
of
a
needle
admits
a
thread
,
but
is
splitten
with
a
wyar
.
O
the
height
,
and
the
depth
;
the
maze
,
and
riddle
of
this
ineffable
God!
What
Vatican
,
what
Library
of
the
world
hath
a
key
for
this
lock
?
This
incomprehensible
infinitude
is
aboue
the
pitch
of
my
flesh
,
because
this
incomprehensible
infinitude
is
my
incomprehensible
God
;
for
whatsoever
is
his
,
is
he
:
and
what
respect
then
is
great
enough
for
him
,
that
is
greater
then
I
can
thinke
?
Or
why
should
I
repine
to
seeke
God
here
,
whom
I
can
never
sufficiently
finde
,
or
vilify
that
glory
with
my
tongue
,
which
is
too
large
for
my
vnderstanding
?
their
zeale
was
too
impudent
that
said
,
shew
vs
the
Father
,
and
it
sufficeth
vs
;
and
therefore
I
onely
say
,
shew
me
but
a
glimpse
,
but
a
twilight
of
the
Father
,
and
it
sufficeth
mee
:
the
least
dawning
of
that
vision
is
as
much
as
I
am
capable
of
,
and
infinitely
enough
to
blesse
and
ravish
mee
;
a
minute
of
thee
is
worth
a
million
of
ages
in
all
the
Courtship
,
and
bravery
of
the
World
.
Againe
,
thou
wast
,
ô
Lord
,
in
nubibus
,
vnder
the
Law
;
[
s
](A05193-e14720-b)
s
Exod.
14.24
.
c.
19.16
.
c.
33.10
.
c.
4.33
.
c.
16.2.13
.
Num.
4.19.20
.
c.
9.16
.
c.
11.25
.
c.
16.43
.
Deut.
31.15
.
and
appearedst
oftner
in
dreames
then
visions
,
and
why
should
I
then
dreame
of
visions
,
vnder
the
Gospell
?
Where
thou
intendest
night
,
why
should
I
looke
for
noone
?
Why
should
I
long
to
see
,
what
the
Cherubins
saw
not
,
which
covered
their
faces
,
and
opened
their
mouthes
at
once
;
were
hoodwinkt
,
while
they
honoured
thee
,
Esa.
6.1.2.3
.
Thou
hast
told
me
by
Arnobius
,
vt
intelligaris
,
tacendum
est
,
Esa.
7.9
.
and
entertainedst
the
Sheapheards
as
kindly
as
the
Magi
,
of
the
East
:
&
thou
hast
told
me
this
by
Esaiah
,
nisi
credideritis
,
non
intelligetis
:
that
I
must
belieue
,
before
I
vnderstand
,
though
I
vnderstand
that
I
cannot
know
thee
,
&
thou
,
hast
told
me
this
by
the
meanest
of
thy
creatures
,
by
the
spider
:
I
see
this
screw
himselfe
vp
by
a
thread
which
I
cannot
see
;
&
I
wonder
how
so
many
ells
of
bread
,
so
much
tiffany
should
bee
piled
vp
in
so
little
a
shop
,
that
this
miracle
of
nature
should
spin
courtaines
for
a
large
window
,
out
of
a
bottome
no
bigger
then
a
pins
head
:
and
thou
hast
told
me
this
by
the
vilest
of
thy
creatures
,
by
my selfe
:
't
is
beyond
my
guesse
to
say
,
how
joy
dilates
my
heart
,
how
sorrow
contracts
it
:
how
pride
swels
,
and
envy
wasts
mee
;
by
what
way
I
remember
or
dreame
;
how
feare
should
infect
my
cheekes
with
palenesse
,
and
shame
should
dye
them
with
red
:
and
seeing
I
vnderstand
not
what
I
see
,
how
shall
I
thinke
to
see
,
what
I
cannot
vnderstand
?
Thou
art
,
ô
God
,
a
center
without
a
circumference
,
and
a
line
without
an
extremity
,
and
a
breadth
without
bounds
,
and
a
depth
without
bottome
,
and
an
originall
which
cannot
be
coppied
,
and
a
beauty
which
cannot
be
drawn
,
and
a
way
which
is
not
known
,
and
a
light
which
is
not
seene
.
He
that
sets
me
vpon
a
farther
discovery
,
may
as
well
advise
me
to
ramme
the
earth
into
a
musket
,
or
empt
the
sea
into
a
violl
,
or
weight
he
fire
,
or
measure
the
winde
,
or
recall
a
day
that
's
gone
as
the
Angell
bad
Esdras
;
to
inclose
the
world
in
my
hand
,
or
comprehend
the
Heavens
with
my
span
.
It
may
suffice
that
this
God
is
a
light
,
and
because
so
great
a
light
,
therefore
of
vs
not
seene
:
that
this
darknesse
is
no
darknesse
to
him
,
because
he
vnderstands
,
what
we
cannot
:
that
he
hates
not
the
modesty
of
ignorance
,
but
the
tympany
of
knowledge
;
and
,
although
there
be
no
darknesse
in
him
,
he
may
bee
in
it
;
the
condition
of
this
limitation
,
and
my
last
generall
.
5
God
was
especially
with
Moses
,
here
which
is
essentially
every
where
,
as
my
soule
is
diffused
through
every
fraction
of
my
body
,
which
yet
principally
resides
in
my
heart
:
and
what
an
honour
was
it
for
the
Priest
to
be
company
for
God
?
That
presence
consecrated
this
cloud
,
and
this
consecration
caused
that
reverentiall
distance
,
that
supple
adoration
of
the
people
:
for
as
the
chaire
of
State
,
and
court
is
,
where
is
the
King
;
so
where
God
is
,
there
is
a
Propitiatory
,
and
an
Altar
.
Wee
are
therefore
no
more
idolatrous
by
our
prostration
towards
the
table
of
the
Lord
,
then
the
Iewes
were
by
theirs
towards
the
Tabernacle
of
the
Lord
;
towards
the
cloud
in
the
desert
here
,
or
the
mercy
seate
in
the
Temple
,
because
wee
doe
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
that
Constantinopolitane
Councell
speakes
vpon
another
occasion
,
to
God
,
which
is
there
,
not
to
a
similitude
of
God
,
which
is
not
there
;
and
our
faith
points
at
Heaven
,
while
our
eyes
are
fixt
on
the
Altar
:
nor
know
I
any
which
applaude
that
base
,
damnable
metaphor
,
that
resemblance
of
this
to
a
dresser
,
but
such
as
stumble
in
a
levell
,
not
because
the
rode
of
the
Church
is
vneven
,
2
God
was
in
a
cloud
and
in
a
showre
;
mists
and
thunderings
and
tempests
there
were
,
the
Lord
forgives
my
transgressions
,
by
blotting
them
out
,
saith
the
Prophet
;
what
my
impenitency
hath
written
being
wiped
out
by
my
teares
:
and
is
then
most
affected
with
the
wounds
of
my
soule
,
when
they
bleede
at
my
eyes
:
but
Lord
,
what
Libertines
are
wee
growne
to
the
severity
of
elder
times
?
fiue
yeeres
pennance
for
consulting
witches
;
seaven
yeeres
for
adultery
;
ten
yeeres
for
voluntary
abortion
;
twenty
yeeres
for
some
offences
,
in
the
Ancyrane
counsell
,
was
in
a
showre
,
and
in
a
fire
:
in
a
fire
,
to
shew
he
can
be
enflamed
;
&
in
a
showre
to
shew
this
flame
may
be
quenched
;
in
a
fire
against
presumption
,
and
in
a
showre
against
despaire
:
for
hee
never
inflicts
a
wound
,
before
hee
provides
a
remedy
;
draws
not
a
sword
,
which
he
rebates
not
first
;
proclaimes
not
war
,
before
he
profers
conditions
of
peace
:
and
is
therefore
vsually
deciphered
in
Scripture
by
his
justice
and
his
mercy
together
;
nor
meane
I
to
divorce
those
attributes
the
Holy
Ghost
hath
married
,
by
making
him
all
mercy
to
my selfe
,
in
a
fire
and
in
a
darknesse
;
to
shew
,
that
Land
of
darknesse
,
ignis
sine
luce
fluvius
,
a
darknesse
wherein
they
shall
see
nothing
that
can
comfort
;
and
yet
wherein
they
shall
see
any
thing
that
may
torment
them
:
God
comming
here
at
the
giuing
of
the
Law
,
as
he
will
come
against
the
transgressors
of
the
Law
,
in
flames
to
punish
,
but
no
light
to
refresh
them
,
so
that
vision
in
Bede
,
so
our
Saviour
shewes
:
goe
yee
cursed
into
outer
darknesse
,
Math.
8.12
.
and
yet
goe
yee
cursed
into
everlasting
fire
too
,
in
the
fiue
and
twentieth
of
that
Gospell
,
at
the
one
and
fortieth
verse
.
5
God
was
in
a
darknesse
and
a
thicke
darknesse
too
:
demaunding
thereby
what
a
madnesse
it
is
,
from
that
omniscient
God
,
which
is
in
the
thickest
darknesse
to
hide
in
the
darke
;
or
present
this
sinfull
flesh
in
the
arreare
of
plushes
,
and
tishues
;
for
impotent
man
to
embroider
,
and
bespangle
himselfe
with
the
orient
brightnesse
of
firmament
,
and
starres
,
whereas
that
omnipotent
God
was
apparelled
with
the
gloominesse
of
a
cloud
.
Shall
the
creature
arrogate
more
glory
then
the
Creator
;
or
this
shadow
,
then
that
Sunne
?
Must
I
that
am
all
vilenesse
expose
the
luxury
of
my
pride
to
the
ostentation
of
a
publique
view
,
and
my
God
,
that
is
all
glory
,
hide
in
a
shade
?
Must
the
Lord
of
light
bury
himselfe
in
darknesse
?
And
these
sonnes
of
darknesse
sparkle
in
the
light
?
shall
earth
be
so
high
,
and
Heauen
so
low
?
Let
me
rather
be
like
my
God
that
commanded
out
of
darknesse
,
on
mount
Sina
here
:
and
my
Saviour
,
that
concealed
his
glory
vnder
darknesse
,
on
mount
Olivet
there
:
a
cloud
,
saith
the
Evangelist
,
received
him
out
of
their
sight
)
let
me
creepe
on
earth
,
that
I
may
clime
to
Heaven
.
Whether
the
Father
of
Mercies
bring
vs
all
,
for
the
merits
of
his
Sonne
:
to
whom
with
the
blessed
spirit
,
be
ascribed
all
honour
,
and
prayse
,
dominion
,
and
power
,
for
ever
and
ever
.
Amen
.
FINIS
.
1.
COR.
1.12
.
Now
that
I
say
,
that
every
one
of
you
saith
,
I
am
of
Paul
,
and
I
of
Apollo
,
and
I
of
Cephas
,
and
I
of
Christ
.
HOW
little
haue
the
best
to
glory
in
,
which
are
bad
enough
to
abuse
the
chiefest
blessings
?
or
what
confidence
is
it
,
to
purchase
heauen
by
our selues
,
which
are
hardly
drawne
thither
by
the
labours
of
others
;
which
make
the
readiest
meanes
of
our
salvation
,
the
greatest
hinderance
from
it
,
&
pretend
such
as
exhort
vs
to
peace
,
for
the
authors
of
a
schisme
?
'T
is
the
disease
of
our
times
,
and
it
was
Corinths
too
,
an
inveterate
malady
,
and
therefore
the
more
incurable
.
Shee
fell
asunder
into
as
many
divisions
as
her
Church
had
teachers
(
happy
lights
in
coniunction
,
but
in
opposition
most
dangerous
)
wherein
euery
faction
sailes
by
a
severall
card
,
and
is
carried
by
a
peculiar
bias
.
non
lenocinia
volumus
,
sed
remedia
,
as
Salvian
speakes
;
they
desire
the
cure
,
nothing
to
sweeten
their
physicke
:
and
could
wish
Apollo
were
confined
to
the
deske
,
Paul
to
the
temple
.
Another
magnifies
the
powerfull
eloquence
of
Apollo
,
sleighting
St
Paul
,
as
too
flat
and
heauy
,
I
am
of
Christ
,
divides
himselfe
,
as
well
as
he
that
saith
,
I
am
of
Paul
,
and
I
of
Apollo
,
in
the
next
verse
of
this
chapter
.
This
was
Corinths
distemper
,
and
vntill
it
bee
cured
,
the
Apostle
can
proceede
no
farther
:
greater
misteries
were
to
bee
imparted
,
had
not
these
divisions
disabled
them
to
heare
.
For
then
the
contentious
man
none
saies
more
or
vnderstands
lesse
:
and
contentious
they
were
,
their
businesse
and
employment
now
being
little
else
.
'T
is
no
private
jealousie
of
his
owne
,
Chloes
family
saies
so
,
nay
themselues
say
so
,
and
therefore
he
saies
so
too
.
Now
this
I
say
,
that
every
one
of
you
saith
,
&c.
My
Apostle
chargeth
Corinth
with
a
schisme
,
wherein
he
discovers
.
1
The
pretended
leaders
.
Paul
,
Apollo
,
Cephas
,
and
Christ
.
2
The
parties
,
some
Pauls
disciples
,
others
Apolloes
:
a
third
multitude
appropriated
to
Cephas
,
and
a
fourth
to
Christ
.
3
The
cause
,
this
was
the
issue
of
contention
v.
11.
and
contention
the
spawne
of
the
flesh
.
Gal.
5.20
.
for
while
they
are
so
,
they
are
nothing
but
carnall
:
in
the
third
of
this
epistle
,
at
the
fourth
verse
ambition
,
or
gaine
,
or
pride
,
or
envy
overruled
their
wills
,
and
misguided
them
into
factions
:
sensuall
they
are
and
such
are
their
actions
.
1
I
beginne
with
the
pretended
leaders
of
this
Schisme
;
Paul
,
Apollo
,
Cephas
,
and
Christ
.
It
hath
ever
bin
the
policy
of
Satan
to
gild
schismes
,
and
heresies
with
the
names
of
specious
leaders
,
intressing
the
learnedest
and
best
of
the
Church
,
in
the
worst
opinions
,
and
desperatest
factions
;
as
men
doe
great
persons
in
broken
titles
,
that
being
vnable
to
beare
a
triall
in
themselues
,
they
might
receiue
esteeme
,
from
the
credit
of
their
Patrons
,
this
was
the
cheat
which
gull'd
Corinth
:
a
Church
enriched
with
the
grace
and
knowledge
of
Christ
,
setled
and
confirmed
in
the
same
.
v.
4.5.6
.
vnlikely
to
miscarry
,
vnlesse
by
that
fondnesse
and
dotage
on
her
Pastors
.
Men
they
were
of
extraordinary
worth
,
&
greatest
eminency
in
the
Church
.
Paul
for
his
learning
,
his
zeale
,
the
multitude
of
his
sufferings
,
his
miraculous
conversion
,
his
heavenly
rapture
,
where
hee
saw
that
hee
could
not
speake
.
Hee
,
out
of
an
humble
modesty
,
acknowledgeth
himselfe
the
least
of
the
Apostles
,
and
yet
,
beleeue
but
his
owne
relation
,
and
you
must
confesse
him
the
greatest
Apollo
for
his
sanctified
rhetorique
,
eloquent
,
mighty
in
the
Scriptures
:
for
his
fiery
devotion
,
fervent
in
spirit
:
for
his
vnwearied
industry
,
he
taught
the
way
of
the
Lord
diligently
:
for
his
powerfull
disputations
,
he
mightily
convinced
the
Iewes
.
Act.
18.24.25.28
.
Cephat
deservedly
stiled
princeps
Apostolorum
,
as
[
c
](A05193-e15800-b)
c
Catalog
.
Script
.
Saint
Ierome
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Saint
Chrysost.
calls
him
;
the
primate
and
chiefe
of
the
Apostles
:
either
for
the
priviledge
of
his
age
,
or
the
liberty
of
his
speech
,
or
the
honours
conferred
vpon
him
by
our
Saviour
,
his
individuall
companion
in
raising
the
dead
,
his
transfiguration
on
the
mount
,
his
last
vigils
in
the
garden
;
his
speeches
ever
directed
to
him
,
as
a
person
representing
the
rest
,
his
favorite
,
and
darling
.
So
that
,
if
the
Divell
intitle
these
to
a
division
,
hee
cannot
want
proselites
:
the
grossest
errour
will
passe
,
if
their
seale
be
on
it
,
for
it
is
impossible
hypocrisy
should
lodge
with
so
much
zeale
,
or
deceipt
with
such
knowledge
&
illumination
.
Each
man
thinkes
his
owne
opinions
canonicall
,
because
his
supposed
leader
is
so
,
nor
can
he
endanger
his
faith
,
while
he
steeres
by
such
a
starre
:
he
is
first
perswaded
of
the
truth
of
his
leader
,
then
of
his
owne
vnderstanding
,
and
lastly
his
respect
to
this
makes
him
vndervalue
the
rest
,
because
hee
thinkes
none
can
speake
so
truly
,
or
so
powerfully
,
or
so
profoundly
,
or
so
eloquently
as
the
other
.
For
faction
disorders
a
man
as
loue
doth
,
where
affection
is
not
ruled
by
iudgement
,
but
iudgement
by
affection
,
nor
is
the
person
lou'd
because
worthy
,
but
seemes
worthy
because
beloued
:
the
eye
is
iealous
of
one
only
,
and
therefore
the
man
esteemes
none
faire
besides
.
There
had
then
beene
danger
enough
,
had
the
Schisme
beene
led
by
Paul
,
Apollo
,
and
Cephas
:
but
if
Christ
himselfe
be
made
a
party
,
if
the
sonne
of
God
seeme
a
patrone
to
either
,
What
frozen
heart
will
not
thaw
at
this
Sun
?
What
patient
cowardise
can
moderate
the
tongue
,
or
the
hand
?
no
marvaile
Corinth
is
divided
,
't
were
apostasy
to
be
otherwise
;
for
how
should
I
forsake
Christ
,
and
not
renounce
my
Saviour
?
Nor
hath
this
proiect
beene
confined
to
S.
Pauls
time
,
or
to
Corinth
,
but
hath
gained
abetters
in
all
ages
:
some
divisions
in
the
Church
laying
claime
to
Cephas
,
others
to
Paul
,
a
third
sort
dispersing
their
errors
vnder
Apolloes
name
,
all
vnder
Christ
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Naz.
wore
in
his
flesh
the
markes
of
the
Lord
Iesus
,
and
might
count
his
yeeres
by
his
martyrdomes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
same
author
goes
on
:
that
strengthned
the
weaknesse
of
his
flesh
,
by
the
valour
of
his
faith
,
and
endured
torments
with
such
scornefull
patience
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
as
if
hee
had
no
body
at
all
,
or
none
of
his
owne
.
watered
by
the
foote
as
Egypt
was
,
but
as
Canaan
with
a
dew
from
Heaven
.
no
Schismaticall
fancy
shall
want
a
S.
Peter
,
or
a
S.
Iohn
to
owne
it
,
nor
can
you
dissent
from
this
,
but
you
erre
from
the
holy
Ghost
,
which
spake
by
S.
Paul
or
Esaiah
.
They
hate
those
Micaiahs
of
elder
times
,
because
they
speake
no
good
of
them
,
but
evill
,
nor
can
you
heare
a
discourse
,
but
you
may
know
who
ownes
it
,
by
the
rebaptization
of
Cyp.
or
the
Montanisme
of
Tertullian
.
Scripture
shall
bee
the
rule
,
and
only
they
interpreters
:
for
't
is
not
canonicall
,
though
it
hath
the
stampe
of
the
Church
,
vnlesse
it
hath
theirs
besides
;
and
so
become
themselues
that
infallible
Antichrist
they
declaime
so
much
against
,
&
are
,
vpon
the
point
,
both
the
old
Testament
,
&
the
new
:
thus
doe
they
expose
their
fondnesse
vnder
a
counterfeit
vaile
of
the
spirit
,
as
courser
beauties
draw
the
beholders
from
their
deformities
,
by
the
sumptuous
art
of
their
dressing
,
that
the
face
might
be
lost
by
gazing
on
the
cloths
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
no●ios
succos
medicaminum
vocabulis
praecolorant
:
as
Lirinensis
speakes
,
they
disperse
their
poysons
vnder
the
name
of
medicines
,
for
who
can
thinke
that
a
druggist
would
write
conserues
over
a
box
of
ratsbane
,
or
rosewater
over
Mercury
?
opinions
vsually
gaining
credit
,
according
to
the
esteeme
of
such
,
as
countenance
or
deliuer
them
:
as
a
man
receiues
gold
without
enquiry
from
his
acquaintance
,
but
hath
weights
and
a
touchstone
for
a
stranger
,
you
see
how
the
worst
of
the
Church
,
haue
strengthned
themselues
by
pretending
to
the
best
;
doe
thus
,
and
thou
shalt
encourage
truth
,
yet
giue
no
advantage
to
errour
.
Let
thy
industry
and
care
enable
thee
to
giue
example
,
and
credit
thy
profession
:
leaue
no
doubt
vnassailed
;
and
,
as
Iacob
,
wrestle
with
God
in
thy
prayers
,
that
thou
maist
vnderstand
him
in
his
Scriptures
.
Feare
not
those
sonnes
of
Anak
,
those
Giganticke
writers
of
elder
and
later
times
;
nor
bee
content
with
learning
,
which
only
supplies
for
sermons
:
like
wilde
oates
,
the
fruit
whereof
serues
only
for
the
next
yeeres
seeds
,
falling
into
the
earth
,
before
the
corne
is
brought
into
the
barne
:
thus
saith
the
Lord
,
stand
in
the
waies
,
and
see
and
aske
for
the
old
paths
,
&
walke
therein
,
&
yee
shall
finde
rest
for
your
soules
:
so
that
as
it
was
once
an
omen
,
or
signe
of
victory
in
the
*
Chronicles
when
ye
heare
a
noise
in
the
tops
of
the
trees
,
in
the
tops
of
the
trees
too
,
in
the
heavenlier
,
&
higher
,
and
purer
ages
of
the
Church
.
Because
to
say
I
say
so
,
every
heretique
ever
did
;
but
to
say
the
Church
ever
said
so
,
so
did
every
true
member
of
the
Church
.
Scripture
must
be
the
rule
,
but
antiquity
the
applyer
of
this
rule
;
Scripture
the
Law
,
but
antiquity
the
expositor
;
hee
that
goes
another
way
,
goes
out
of
the
way
:
cite
the
words
of
God
he
may
,
the
word
of
God
he
cannot
;
finde
mazes
he
shall
,
truths
he
shall
not
:
there
is
no
rest
to
him
that
followes
his
owne
phansies
in
expounding
this
;
there
is
rest
to
those
,
which
follow
the
traces
of
the
Church
;
with
the
Church
there
is
,
against
the
Church
there
is
not
Ier.
6.16
.
Againe
,
let
thy
life
keepe
pace
with
thy
industry
,
and
shew
thou
enioynest
not
impossibilities
,
by
acting
what
thou
commandest
.
Doe
not
prostitute
the
Church
by
thy
lewd
example
,
which
should
be
presented
as
a
pure
virgin
to
Christ
,
thy
life
being
a
contradiction
of
thy
doctrine
,
and
the
whole
weeke
a
confutation
of
the
Sunday
.
T
is
one
of
the
reasons
Lactantius
giues
,
Lastly
,
carry
thy selfe
so
warily
,
that
no
side
may
claime
thee
but
thy
owne
;
or
,
if
any
shall
,
thou
maist
free
thy
conscience
,
by
the
blamelesnesse
of
thy
conversation
,
thanking
God
with
S.
Paul
at
the
fourteenth
verse
of
this
chapter
,
that
,
although
some
of
Corinth
pretend
thee
for
their
leader
,
thou
hast
given
them
no
occasion
.
Leaue
Novatus
to
the
censure
of
the
world
,
with
Vrbanus
and
Celerinus
,
as
soone
as
thou
perceivest
the
Church
misguided
by
thy
example
,
redeeming
with
them
thy
former
injury
,
by
thy
future
repentance
and
carefulnesse
.
Doe
not
enhance
the
repute
of
a
faction
,
by
setting
on
it
the
price
of
thy
owne
worth
,
nor
encourage
a
peevish
Schismatique
by
christning
his
babe
without
the
crosse
or
the
Surplesse
:
if
they
say
lo
here
is
Christ
,
in
the
plausible
disputes
of
one
division
;
or
lo
there
,
in
the
zealous
phrensy
of
another
:
behold
he
is
in
the
secret
chambers
,
in
the
vncharitable
Conventicles
of
the
Puritane
;
or
behold
in
the
desert
,
in
the
wilde
multitudes
of
Separatists
;
belieue
it
not
:
for
hee
is
the
God
of
peace
;
and
,
as
his
garment
was
,
one
,
and
vndivided
.
Let
them
honour
God
with
the
rest
,
or
honour
him
alone
without
thy
protection
:
marke
such
as
make
contentions
,
and
avoide
them
:
beseech
them
,
with
S.
Paul
,
that
they
nourish
them
not
;
or
,
if
they
doe
,
protest
against
them
:
tell
them
how
heinous
they
are
in
themselues
;
of
what
dangerous
consequence
;
how
neere
that
Church
is
to
ruine
;
vpon
how
weake
grounds
that
common-wealth
relies
,
in
which
every
one
saith
,
I
am
of
Paul
,
and
I
of
Apollo
,
and
I
of
Cephas
,
and
I
of
Christ
:
the
parties
in
this
Schisme
,
and
my
second
generall
.
The
Church
of
Corinth
lately
but
one
,
at
Avignion
.
Iudge
of
the
danger
by
the
Apostles
gradation
,
in
the
third
chapter
,
at
the
third
verse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
this
dissention
about
their
pastors
hatcht
contentions
in
secular
affaires
:
their
contentions
setled
into
malice
,
and
their
malice
is
dissolved
againe
by
a
devout
and
impetuous
envy
;
this
envy
makes
them
impatient
one
of
the
other
,
driuing
every
side
vpon
a
peculiar
bottome
;
they
all
fight
for
the
truth
,
and
yet
one
against
the
other
.
Nor
is
this
division
private
,
but
profest
,
and
that
with
a
contempt
of
the
adverse
parties
,
they
liue
no
longer
in
common
,
but
in
severall
,
every
one
saith
I
am
of
Paul
,
and
I
of
Apollo
,
and
I
of
Cephas
,
and
I
of
Christ
:
a
monstrous
distemper
any
where
,
especially
at
Corinth
,
sanctified
shee
was
v.
2.
confirmed
in
Christ
,
v.
6.
called
into
the
fellowship
of
his
sonne
,
v.
9.
what
,
sanctified
,
and
yet
prophane
?
partaker
of
the
holy
and
the
vnholy
Ghost
?
in
,
and
against
Christ
?
together
,
and
asunder
?
in
a
communion
,
and
a
division
?
you
that
are
thus
,
to
be
so
?
yes
,
for
t
is
the
nature
of
Schisme
to
make
a
discontinuation
of
parts
,
to
cause
a
resolution
in
the
body
of
the
Church
,
and
therefore
the
nature
of
Schisme
is
contrary
to
the
nature
of
God
.
1
As
he
is
the
measure
of
perfection
,
which
consists
in
vnity
;
and
therefore
those
creatures
which
come
nearest
to
him
,
are
more
changed
into
his
nature
,
more
simple
,
and
one
;
and
on
the
contrary
,
then
are
they
at
greatest
opposition
with
this
essentiall
vnity
,
and
life
,
when
they
become
lesse
one
,
and
tend
to
privation
:
for
this
reason
are
the
Angells
of
a
neerer
alliance
with
God
,
because
more
simple
and
one
,
not
onely
in
their
particular
natures
;
but
in
the
generall
agreement
of
their
wills
:
and
man
,
because
of
a
grosser
composition
,
of
dissenting
affections
,
lesse
resembles
God
though
hee
be
stiled
his
image
;
and
therefore
is
of
lesser
perfection
.
The
militant
Church
then
is
most
pleasing
to
God
,
when
it
most
resembles
the
triumphant
,
peace
and
loue
,
to
shew
that
the
speediest
way
to
set
thee
at
opposition
with
God
,
is
to
divide
thee
from
thy
brother
:
this
may
be
seene
by
a
similitude
;
consider
some
rare
piece
of
extraordinary
beauty
,
how
leades
it
every
beholder
,
while
the
parts
are
fitly
vnited
?
How
doth
it
command
a
generall
loue
?
But
mangled
by
some
ruder
hand
,
and
sliced
into
severall
pieces
,
how
soone
becomes
it
the
obiect
of
our
scorne
and
pitty
?
Every
part
mutually
graceth
each
other
,
while
they
are
louingly
married
,
and
pleaseth
not
more
by
his
owne
goodnesse
,
then
what
it
borroweth
.
The
head
is
more
comely
for
the
silky
fleece
it
beares
;
&
the
forehead
honoured
for
the
maiesty
of
the
brow
.
The
brawny
armes
are
adorned
by
well
proportion'd
hands
,
and
the
leggs
decently
joyned
to
suiteable
feete
:
let
the
Levites
sword
divorce
these
limbes
,
and
divide
the
body
but
into
twelue
parts
,
which
is
capable
of
as
many
hundreds
:
and
where
is
the
beauty
which
but
now
enflamed
so
many
Beniamites
,
the
common
ambition
,
and
quarell
of
a
whole
citty
?
Nor
is
it
otherwise
in
the
body
mysticall
,
and
therefore
S.
Paul
vsually
expresseth
this
by
the
other
,
as
the
Levites
wife
was
,
so
is
the
Church
vnited
,
the
fairest
amongst
women
:
as
the
Levites
wife
is
,
so
is
the
Church
divided
;
and
every
part
in
a
Schisme
rents
a
limbe
from
this
body
:
this
division
is
more
vgly
in
the
Allmighties
sight
,
then
the
other
is
in
thine
;
nor
is
it
vnseene
of
thee
for
want
of
truth
,
but
of
eyes
:
the
body
is
really
mangled
,
and
if
thou
feelest
it
not
,
thou
art
not
of
it
,
hee
that
dwells
in
the
beauty
of
holinesse
,
loathes
this
deformity
,
he
detests
a
Church
so
vnlike
himselfe
;
and
Christ
is
departing
,
though
blinde
Bartimeus
cannot
see
it
.
2
As
he
is
the
measure
of
goodnesse
,
which
is
as
diffusiue
as
his
presence
,
not
vertually
only
,
as
Vorstius
blasphemes
,
loue
your
enemies
;
and
the
reason
followes
,
that
ye
may
be
the
children
of
your
father
which
is
in
heauen
,
Mat.
5.44.45
.
For
this
cause
hath
he
made
every
part
of
the
habitable
world
accessible
:
the
Scythian
may
embrace
the
tawny
Moores
;
and
Persia
ioyne
hands
with
the
westerne
Indian
:
And
hath
planted
in
the
heart
of
man
a
naturall
desire
of
communion
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
speakes
;
of
a
more
sociable
nature
then
the
Ant
or
the
Bee
:
and
a
reason
is
there
giuen
by
the
Philosopher
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
only
enioyes
all
,
and
his
desire
is
,
that
wee
,
by
this
commerce
,
might
be
like
him
.
Wherefore
he
there
opposeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
alone
to
the
man
perfected
:
vnderstanding
by
the
first
,
him
that
is
divided
from
,
by
the
second
him
that
is
joyned
in
a
communion
.
While
then
thou
nursest
hatred
and
envy
in
thy
bosome
,
thou
sweruest
from
his
mercy
and
compassion
.
While
with
Donatus
,
thou
appropriatest
him
to
some
Africa
of
thine
,
thou
swervest
from
his
diffusiue
goodnesse
,
which
shines
every
where
:
being
besides
,
injurious
to
thy selfe
,
and
thy
neighbour
:
to
thy selfe
,
by
refusing
their
goodnesse
;
to
thy
neighbour
,
by
not
communicating
thy
owne
.
He
is
perchance
a
great
Linguist
,
&
hath
erected
a
Babel
of
languages
,
and
then
thou
wantest
a
tongue
;
or
well
seene
in
the
Fathers
and
controversies
,
and
then
thou
wantest
an
eye
.
He
is
a
valiant
Ioshuah
,
and
then
thou
wantest
a
hand
;
or
a
wise
Solomon
,
and
then
thou
wantest
a
braine
:
please
thy selfe
therefore
as
thou
wilt
,
as
long
as
thou
wantest
so
many
limbes
,
thou
art
no
better
then
a
cripple
.
3
As
he
is
the
measure
of
truth
,
which
is
essentiall
to
him
,
and
is
not
his
,
but
hee
.
An
enemy
this
God
is
to
falshood
,
and
errour
:
nor
to
this
only
,
but
even
to
that
which
occasions
it
,
and
this
is
Schisme
,
envy
,
or
faction
interposing
,
and
by
advantage
of
some
dislike
in
the
person
,
hindring
the
intellect
from
assenting
to
the
thing
.
S.
Paul
implies
as
much
,
I
heare
there
are
dissentions
amongst
you
,
and
I
partly
beleeue
it
,
but
why
so
credulous
,
happy
Apostle
?
For
there
must
be
heresies
,
c.
11.18.19
.
he
knew
there
must
be
heresies
,
and
therefore
believed
,
there
might
bee
Schismes
.
Those
vsually
making
way
for
these
,
and
these
attending
vpon
those
,
and
hee
assumes
the
same
in
the
third
chapter
:
told
they
are
,
the
fault
was
theirs
,
why
hee
taught
them
not
deeper
mysteries
:
I
have
fed
you
with
milke
,
and
not
with
meate
,
because
yee
were
not
able
to
beare
it
,
v.
2.
not
able
because
carnall
,
and
carnall
because
contentious
in
the
third
verse
of
that
chapter
.
So
true
is
that
of
S.
Iohn
,
hee
that
hateth
his
brother
,
walketh
in
darknesse
,
in
the
second
of
the
first
Epistle
;
a
darknesse
,
that
occasions
stumbling
v.
10.
the
disordred
intellectualls
stumbling
on
the
affections
;
A
darknesse
,
that
leads
vs
in
a
maze
(
as
willing
to
runne
any
severall
way
from
our
adversaries
,
but
finding
no
way
)
and
a
darknesse
that
blindes
the
eyes
,
vers.
11.
a
mist
comming
betwixt
the
vnderstanding
,
and
the
obiect
which
keepes
it
out
of
sight
.
I
would
this
truth
wanted
examples
,
or
that
the
needle
in
this
compasse
alwaies
pointed
right
:
but
,
Lord
,
what
variations
are
there
,
according
to
the
severall
climats
wee
passe
?
How
doe
wee
fall
off
,
or
gaine
the
hill
,
according
to
a
greater
or
a
lesser
bias
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Nor
is
this
only
in
opposition
to
God
,
because
contrary
to
his
nature
,
but
because
it
hinders
the
progresse
of
his
Church
.
The
best
way
to
choake
the
corne
,
being
with
the
enemy
in
the
Gospell
,
to
sever
it
by
dispersing
such
tares
.
It
hath
ever
beene
the
wilinesse
of
Satan
,
first
to
divide
the
Church
,
and
then
to
assault
her
single
,
as
the
last
of
the
Horatij
dealt
with
the
two
Curatij
in
the
[
n
](A05193-e17060-b)
n
Addito
ad
virtutem
dolo
vt
distraheret
hostem
,
simulat
fugam
,
singulosque
(
prout
sequi
poterant
)
adortus
exuperat
,
Flor.
l.
1.
c.
3.
Romane
story
:
because
,
if
the
adversary
be
opposed
by
some
,
the
conquest
is
easier
against
a
hundred
,
then
against
a
thousand
:
and
vsually
in
such
divisions
,
the
common
enimy
is
neglected
,
our
tongues
and
pens
being
worse
bestowed
at
home
:
S.
Pauls
metaphor
well
expresseth
as
much
,
I
beseech
you
brethren
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
ye
be
set
againe
,
in
the
tenth
verse
of
this
chapter
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
properly
to
set
a
bone
that
is
out
of
joynt
,
reducing
the
same
to
its
naturall
place
.
Factions
and
Schismes
disjoynting
the
parts
of
the
mysticall
body
,
and
as
luxation
doth
in
the
naturall
,
disabling
them
from
other
actions
,
then
such
as
wrong
and
grieue
it
.
The
Apostle
calles
these
Corinthians
the
temple
of
God
;
one
,
not
many
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
Church
but
a
Temple
;
shewing
what
this
must
be
,
by
what
the
other
was
,
that
being
built
without
noise
,
to
teach
what
most
furthers
the
edification
of
this
;
neither
the
hammer
of
one
faction
,
nor
the
axe
and
blocke
of
another
,
but
the
spirit
of
meeknes
in
the
bond
of
peace
:
shee
is
terrible
to
her
opposers
,
but
while
she
is
like
an
army
with
banners
,
in
the
Canticles
;
if
rou●●d
once
by
Schismes
,
if
distracted
into
factions
,
if
the
enemy
hath
seized
on
her
ensignes
and
colours
,
how
soone
is
the
glory
departed
from
Israel
,
and
the
Arke
of
God
taken
?
For
you
know
how
slowly
the
building
went
on
,
when
those
poore
remaines
of
the
captivity
were
forced
to
build
with
one
hand
,
and
defend
with
the
other
.
And
as
it
hinders
the
progresse
of
his
Church
by
dividing
her
forces
,
so
by
laying
a
scandall
vpon
her
professors
.
For
either
such
as
are
without
,
are
indifferent
;
and
then
they
are
deterd
from
our
communion
by
our
dissentions
.
For
why
should
I
belieue
the
direction
of
either
,
seeing
they
point
severall
waies
,
the
surest
course
to
detect
a
falshood
,
being
to
discouer
a
contradiction
in
the
relators
:
and
if
the
peacefull
be
only
the
children
of
God
,
what
madnesse
is
it
to
ioyne
hands
with
such
sonnes
of
Belial
?
Or
else
they
are
resolued
of
a
different
religion
,
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
excuse
a
calenture
by
an
ague
;
the
strong
men
bow
them selues
,
and
the
grinders
cease
:
either
it
is
parched
by
the
raging
fire
of
a
tormenting
fever
,
or
shiverd
and
torne
by
the
violent
winde
of
an
insufferable
cholique
;
or
mishapen
and
rackt
by
the
earthquake
of
a
prodigious
convulsion
:
and
anon
the
Lord
comes
in
a
still
voice
,
what
dost
thou
here
Eliah
?
Set
thy
house
in
order
for
thou
must
dye
and
not
liue
.
T
is
so
in
the
Church
,
for
yea
are
the
body
of
Christ
and
members
in
particular
,
in
the
twelfe
of
this
epistle
,
at
the
27.
verse
.
Know
therefore
that
Satan
assaults
not
this
body
,
while
it
is
healthy
and
strong
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
therefore
this
may
ever
stand
may
it
never
be
divided
.
Let
the
Priests
mouth
never
want
a
prayer
for
the
safety
of
the
King
,
peace
be
to
thee
,
and
peace
be
to
thy
house
,
and
peace
be
to
all
that
thou
hast
;
let
no
churlish
discontented
Nabal
requite
him
with
a
scorne
,
who
is
David
,
and
who
is
the
sonne
of
Iesse
?
Let
the
meanest
enrich
the
Kingdomes
treasury
by
a
mite
,
and
the
rest
weary
the
receiuers
with
these
sacred
iewels
devoted
to
the
maintenance
of
Church
and
state
.
Let
them
consecrate
to
the
building
of
the
Tabernacle
,
vntill
the
Magistrates
command
restraine
them
;
and
before
Moses
proclaime
,
let
not
Israel
leaue
offring
.
If
any
vnquiet
Sheba
tempt
thee
to
a
Schisme
,
ere
thou
consentest
,
weigh
what
it
is
;
thinke
how
it
deformes
the
Church
;
how
it
sterues
the
members
by
hindering
their
commerce
;
how
it
clouds
the
vnderstanding
,
in
the
disquisition
of
the
truth
:
and
what
likelihood
is
there
,
that
the
Sonne
of
God
will
espouse
such
deformity
,
that
the
God
of
mercy
will
lodge
with
envy
,
or
essentiall
truth
with
errour
?
Thinke
againe
how
hee
detests
Schisme
by
his
longing
for
peace
.
God
the
Father
will
haue
but
one
Altar
at
Ierusalem
,
to
shew
that
such
as
sacrificed
there
,
must
be
of
one
minde
:
and
our
Saviour
shewes
himselfe
the
Sonne
of
God
the
Father
,
it
was
the
Herald
of
his
birth
,
and
the
blessed
antheme
of
that
quire
of
Angells
Luc.
2.14
.
his
baptisme
was
a
doctrine
of
this
,
when
the
holy
Ghost
descended
on
him
in
the
forme
of
a
Doue
,
an
embleme
of
mildnesse
and
peace
:
his
carriage
to
the
Apostles
taught
them
to
be
one
,
speaking
vsually
to
one
for
the
rest
,
and
singling
forth
Peter
,
when
his
message
concerned
the
twelue
.
It
was
his
affectionate
prayer
for
them
:
holy
Father
keepe
through
thy
owne
name
,
those
whom
thou
hast
given
mee
,
that
they
may
be
one
as
wee
are
one
,
Ioh.
17.11
.
but
how
is
the
Trinity
one
?
as
well
in
respect
of
agreement
as
essence
:
it
was
the
legacy
he
bequeathed
them
in
the
fourteenth
of
S.
Iohn
.
v.
27.
his
salutation
after
his
resurrection
,
in
the
twentieth
of
that
Gospell
,
v.
21.26
.
and
S.
Pauls
in
the
begining
of
most
his
Epistles
:
as
if
this
were
the
badge
of
his
inspiration
,
and
none
were
Canonicall
,
but
such
as
contained
a
prayer
for
peace
.
Thinke
againe
that
thy
goodnesse
is
sinfull
,
if
sowred
with
this
leaven
,
and
thy
praiers
turned
into
sinne
:
thy
sighs
,
nor
thy
teares
regarded
;
thy
oraisons
must
not
profane
his
temple
,
nor
his
Altar
be
guilty
of
thy
sacrifice
,
Math.
5.23
.
though
thou
hast
tired
thy
enemies
cruelty
with
thy
patience
and
sealed
thy
profession
with
thy
bloud
:
though
thou
hast
giuen
thy
body
to
be
burnt
as
S.
Paul
speakes
,
Cyp.
die
thou
maist
,
thou
canst
not
be
crowned
,
for
thy
death
is
an
execution
,
no
Martyrdome
.
Thinke
againe
how
he
lothes
,
what
hee
so
severely
punished
;
and
because
it
suffered
a
greater
vengeance
,
whether
it
may
not
bee
a
greater
sinne
,
then
Idolatry
,
or
sacriledge
.
The
greatest
idolatry
of
Israell
was
rewarded
but
with
the
sword
,
Exod.
32.
and
Achans
sacriledge
but
with
stoning
,
Ios.
7.
and
yet
mandata
est
terrae
fames
in
populi
divisores
,
woe
to
the
man
by
whom
offences
come
,
Mat.
11.7
.
neither
the
strictnesse
of
his
fasts
,
nor
the
example
of
his
actions
,
nor
the
ardor
of
his
prayers
,
his
continuall
labours
in
the
Gospell
,
his
sufferings
for
the
same
,
his
whole
lifes
pennance
cannot
satisfy
the
Church
for
an
houres
stay
in
a
Schisme
.
Thinke
againe
,
that
those
thou
hatest
as
enimies
to
God
,
are
still
his
children
;
that
all
are
thy
brethren
which
can
say
our
Father
:
that
both
point
to
Heauen
;
though
a
severall
way
:
that
the
difference
of
many
is
not
in
the
foundation
,
but
some
subtleties
of
the
Schooles
,
some
vnnecessary
superstructions
;
nay
not
so
much
perchance
,
but
a
meere
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
contrariorum
verborum
non
discors
sententia
,
as
[
e
](A05193-e17640-b)
e
1.
Sent.
d.
11.
q.
1.
Scotus
censures
the
difference
betwixt
the
Easterne
and
the
Westerne
Churches
,
a
concent
of
opinions
in
contrary
tearmes
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Constantine
speakes
in
Eusebius
,
[
f
](A05193-e17690-b)
f
Of
the
Arrians
de
vit.
Const.
2.
fol.
134.
ed.
citat
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
dissension
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Fol.
135.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ib.
an
idle
wrangling
,
and
a
controversie
in
words
:
or
,
if
of
greater
danger
,
though
thou
onely
truly
honourest
God
,
because
thou
truly
believest
,
the
other
thinkes
hee
doth
so
.
T
is
errour
in
him
,
no
irreligion
;
and
an
errour
too
,
non
odio
Dei
,
sed
affectu
,
as
[
g
](A05193-e17750-b)
g
De
Guber
.
l.
5.
p.
162.
163.
ed.
Actorfii
1611
Salvians
charity
pittieth
the
Arrians
:
hee
loues
God
,
though
he
misbelieues
,
and
erres
,
least
he
should
dishonour
him
.
Leaue
him
not
therefore
,
vntill
God
hath
left
him
;
and
this
thou
canst
not
know
vntill
the
day
of
judgement
,
the
event
whereof
none
knowes
besides
the
Iudge
.
While
the
Church
is
calme
,
disquiet
her
not
;
when
it
is
tempestuous
,
awake
thy
Saviour
,
that
his
power
may
appease
those
windes
which
trouble
her
:
As
long
as
Ierusalem
is
at
peace
in
her selfe
,
may
every
hand
brandish
a
sword
,
every
heart
sigh
out
a
prayer
to
maintaine
it
!
may
peace
be
the
study
,
which
in
our
Liturgy
is
the
petition
of
all
!
Though
factions
disvnite
other
Churches
,
may
this
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Naz.
speakes
of
his
,
without
the
least
seame
of
division
,
as
Noahs
arke
,
safe
in
a
generall
deluge
.
May
that
peacefull
wisdome
,
which
S.
Iames
saith
,
is
from
heaven
,
possesse
the
brestplate
and
the
Ephod
,
no
seditious
Corah
invade
those
sacred
ornaments
,
that
seckes
them
only
for
the
Bells
,
and
the
Pomegranats
,
to
satiate
his
ambition
and
avarice
.
When
the
Church
is
divided
,
and
the
worship
of
God
distracted
betwixt
Ierusalem
and
Bethel
;
sell
all
thou
hast
to
buy
this
pearle
,
with
that
Merchant
in
the
Gospell
;
thou
canst
not
purchase
it
at
too
high
a
rate
,
nor
pursue
it
with
heare
enough
:
bely
each
other
in
defence
of
the
truth
:
but
vpon
David
,
and
vpon
his
seede
,
and
vpon
his
house
,
and
vpon
his
Throne
,
and
vpon
his
Church
,
may
there
be
peace
for
ever
from
the
Lord
:
may
righteousnesse
and
peace
kisse
each
other
,
in
Church
and
State
,
all
rowing
the
same
,
though
they
looke
severall
waies
.
If
any
had
rather
be
out
of
Charity
with
a
whole
Kingdome
,
then
seene
in
a
Cap
or
a
Surplesse
;
may
the
mildnesse
of
one
side
cure
the
madnesse
of
the
other
;
and
though
the
Donatist
will
to
Heauen
alone
,
may
euery
one
pitty
,
and
say
with
Optatus
,
that
't
is
my
brother
Parmenian
.
Medle
not
with
such
as
are
given
to
change
;
for
the
Kings
rode
is
the
surest
way
:
whereas
other
sneaking
passages
are
accustomed
only
to
the
feete
of
theeues
,
and
murderers
.
Beleeue
not
rashly
,
but
try
the
spirits
,
whether
they
are
of
God
,
or
of
man
,
refined
,
or
debased
still
:
Whether
those
which
boast
so
much
of
the
spirit
,
haue
not
continually
some
alloy
of
the
flesh
,
wholly
or
parcell
sanctified
:
Whether
they
belieue
in
God
,
or
themselues
;
are
regenerate
fully
or
carnall
:
the
cause
of
this
Schisme
and
my
last
generall
.
Schismes
are
so
farre
from
God
,
that
they
haue
nothing
of
God
in
them
;
and
if
the
induction
were
not
beyond
an
Auditories
patience
,
't
were
easy
to
deriue
all
,
from
the
concupiscible
or
irascible
appetite
,
and
resolue
them
either
into
ambition
,
or
avarice
,
or
envy
,
or
pride
.
Leane
therefore
to
none
,
vntill
thou
hast
examined
their
tempers
,
and
consider
what
they
are
,
before
thou
dotest
on
what
they
say
.
they
loue
to
be
honoured
before
the
people
,
as
Diotrephes
did
;
and
like
the
Pharises
,
measure
their
worth
by
their
seate
of
praeeminence
,
as
fooles
doe
their
bodies
by
their
shadowes
:
rapere
malunt
quàm
expectare
,
the
Angells
comming
to
stirre
the
waters
,
but
prevent
it
,
and
with
Ahimaaz
2.
Sam.
18.
will
needs
be
sent
,
though
they
know
not
what
to
say
.
'T
is
not
the
cleanest
way
they
seeke
but
the
neerest
,
which
therefore
they
maintaine
by
worse
courses
then
they
found
it
,
men
,
seldome
building
well
on
such
bad
foundations
,
or
improuing
ill
purchased
honours
to
the
Churches
good
.
And
if
ambition
bee
their
aime
,
why
may
they
not
vse
this
with
Corah
,
2
If
not
thus
,
possibly
they
are
of
a
baser
condition
,
and
desire
not
honours
for
their
glory
but
their
gaine
:
'T
is
the
wedge
of
Gold
they
long
for
,
more
then
the
Babylonish
garment
,
and
so
they
enjoy
the
golden
crowne
of
the
Priesthood
,
could
wish
another
had
the
Mitre
.
If
this
be
their
temper
,
thou
maist
justly
distrust
their
Tenents
:
for
what
a
servant
will
he
be
to
another
,
that
is
a
slaue
to
himselfe
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
earths
kingdome
and
glory
:
hee
is
the
sonne
of
God
indeed
,
which
for
such
a
gaine
will
not
cast
himselfe
,
from
the
pinnacles
of
the
Temple
.
3
Perhaps
they
are
sicke
of
an
envious
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
can
their
eyes
beare
any
lustre
in
another
:
't
is
not
so
much
the
opinion
they
oppose
,
as
their
corrivall
:
and
because
Alexander
prevented
him
in
a
Bishopricke
,
Arrius
cannot
stifle
his
envy
,
but
will
shew
how
weak
his
Lordship
is
by
opposing
his
tenents
;
4
If
none
of
the
former
,
they
may
be
of
a
too
high
spirited
,
and
stately
a
temper
;
and
then
,
hauing
possest
the
world
,
with
the
conceit
of
their
abilities
,
they
afterwards
study
to
defend
,
what
formerly
they
delivered
,
Micaiah
to
prophesy
good
,
though
never
so
false
:
nor
doe
they
,
when
their
religion
and
credit
lye
in
the
scale
,
incline
ever
to
what
weighs
most
,
but
what
advantageth
.
5
Lastly
,
if
free
from
the
rest
,
they
are
not
vnlikely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
keepe
they
must
that
good
thing
committed
to
their
trust
;
Paules
forme
of
sound
words
,
was
not
prescribed
to
the
strong
,
Iugulast
is
non
membra
,
[
*
](A05193-e18590-b)
*
De
vit.
Constant
.
Orat.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
cause
of
most
schismes
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Alexander
and
Arrius
[
u
](A05193-e18640-b)
u
Naz.
orat
.
26.
p.
416.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
keepe
thy selfe
to
those
ancient
hereditary
expressions
,
&
remoue
not
those
Landmarkes
thy
Fathers
haue
set
:
for
what
likelyhood
is
there
one
man
should
be
wiser
then
so
many
thousands
?
Thinke
meanely
of
thy
owne
wit
,
and
mistrust
even
what
thou
knowest
:
for
,
how
hardly
can
man
wade
into
those
inscrutable
misteries
,
which
is
ignorant
of
those
motions
hee
every
day
feeles
,
which
is
a
stranger
to
himselfe
?
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
in
thy
Creede
,
admit
not
the
change
of
a
letter
with
Athanasius
in
[
x
](A05193-e18680-b)
x
L.
3.
c.
4.
Sozomene
,
this
strange
attire
of
faith
,
or
as
[
y
](A05193-e18700-b)
y
Euseb.
de
vit.
Const.
orat
.
2.
Constantine
stiles
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
●oyish
idle
curiosity
,
this
patching
an
old
garment
with
a
new
piece
hath
ever
beene
the
cognisance
of
heresy
,
and
such
contentious
Ephramites
may
still
be
discerned
by
their
lisping
Sibboleth
.
Againe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
When
the
Church
hath
spoken
in
generall
,
make
her
modesty
an
example
for
thine
:
bee
not
wiser
then
her
Canons
,
nor
streighter
then
her
rules
.
T
is
enough
for
thee
to
hold
the
foundation
:
or
,
if
thou
buildest
thereon
,
take
heede
thou
preparest
nor
fuell
for
the
last
fire
.
The
Apostle
assures
thee
,
that
,
if
thou
shalt
confesse
Iesus
Christ
,
and
belieue
that
God
raised
him
from
the
dead
,
thou
shalt
haue
eternall
life
,
[
z
](A05193-e18770-b)
z
Naz.
orat
.
26.
p.
446.
[
a
](A05193-e18780-b)
a
Naz.
ib.
p.
438.
and
what
wouldest
thou
more
then
this
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
nothing
more
vniust
,
more
dangerous
then
thy
faith
,
if
thou
measurest
it
by
the
daring
subtleties
of
refined
witts
,
by
the
cleanely
conveyance
of
some
cheating
distinctions
:
though
in
the
modus
thy
owne
reason
sway
thee
another
way
,
keepe
it
to
thy selfe
;
better
an
vnnecessary
truth
should
be
lost
,
then
the
vnity
of
the
Church
:
deliver
not
a
novity
,
though
in
the
reservedst
tearmes
;
for
what
can
wee
expect
but
a
Babell
,
when
one
vnderstands
not
anothers
Language
?
Belieue
only
what
the
Lord
requires
,
and
his
Church
:
consider
what
the
rest
,
for
to
follow
mans
direction
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
S.
Pauls
phrase
,
to
walke
in
a
circle
,
to
goe
about
,
not
to
goe
forward
,
and
in
matters
of
this
nature
,
the
safest
way
is
to
be
a
scepticke
;
Paul
,
that
they
bee
perfectly
ioyned
together
in
the
same
minde
,
and
the
same
iudgement
,
that
all
speake
the
same
things
,
v.
10.
if
thy
prayers
are
sleighted
,
coniure
them
with
the
same
Apostle
,
if
there
be
any
consolation
in
Christ
,
if
any
comfort
of
loue
,
if
any
fellowship
of
the
spirit
,
if
any
bowells
and
mercy
,
bee
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
minde
,
Philip.
2.1.2
.
if
they
yet
persist
,
threaten
,
and
let
them
know
,
that
we
haue
no
such
custome
,
neither
the
Churches
of
God
,
c.
11.16
.
&
if
after
all
this
,
they
resolue
to
leaue
thee
,
leaue
them
not
without
S.
Paules
Prayer
,
Rom.
15.5.6
.
the
God
of
patience
,
and
consolation
grant
vnto
them
to
be
like
minded
one
towards
another
,
according
to
Christ
Iesus
;
that
they
may
with
one
minde
&
one
mouth
,
glorify
God
,
even
the
father
of
our
Lord
Iesus
Christ
:
to
whom
with
the
blessed
Spirit
,
bee
ascribed
all
honour
&
glory
,
dominion
and
power
,
now
and
for
ever
.
Amen
.
FINJS
.