CHAP.
I.
Sect.
1
Praeface
to
the
Auditors
concerning
the
scope
.
IF
Plutarchs
discourse
be
reasonable
,
that
a
Philosopher
should
be
so
far
from
being
shy
and
shunning
the
converse
with
great
Men
,
that
are
in
place
and
magistracy
,
that
they
should
take
most
pleasure
in
taking
paines
to
instruct
them
because
their
lives
being
exemplary
,
their
labor
with
them
might
redound
to
the
benefit
of
the
whole
common
weal
:
as
a
Physitian
that
hath
any
sparke
of
ingenuous
honesty
will
delight
more
in
the
cure
of
that
eye
which
sees
for
many
:
and
if
that
be
recorded
of
that
of
the
Jewes
in
the
Ecclesiasticall
history
as
an
act
of
Barbarous
inhumanity
,
that
they
poysoned
the
fountaines
in
hatred
of
the
Christians
,
or
mankind
rather
:
then
will
I
labor
to
forget
the
difficulty
of
this
imploiment
,
and
rather
think
upon
the
publick
utility
of
such
an
exercise
appointed
for
the
training
up
of
the
Sons
of
the
Prophets
,
the
curing
of
the
eyes
(
as
they
call
the
Universities
)
that
see
for
many
,
the
healing
of
the
waters
(
by
casting
salt
into
them
as
the
Prophet
Elisha
did
)
whose
streames
make
glad
the
citty
of
God
,
the
Churches
throughout
the
whole
kingdome
.
Cast
thy
bread
upon
the
waters
,
sayth
the
Preacher
,
thy
seed
in
fruitfull
ground
in
locis
irriguis
&
propterea
benedictionis
feracibus
,
as
Junius
expounds
it
.
Cast
it
as
I
observe
,
with
a
secure
cheerfulnes
in
hope
of
a
rich
and
copious
benediction
.
He
that
makes
an
harpe
would
go
more
willingly
about
it
,
if
he
were
assured
,
it
were
for
one
that
would
build
the
wals
of
Thebes
with
it
as
Amphion
did
:
he
that
makes
an
helme
if
he
knew
it
were
to
guide
Themistocles
his
ship
,
in
which
he
fought
for
the
liberty
of
Greece
,
or
Pompeyes
in
which
he
overcame
the
Pirats
,
or
the
famous
Argo
,
in
which
the
ancient
Heroes
fetch'd
the
golden
fleece
,
and
I
think
saith
Plutarch
,
the
Artificer
had
rather
hew
and
square
that
wood
in
which
Solons
laws
were
to
be
written
,
then
of
which
a
plough
or
some
such
rusticall
instrument
should
be
made
:
The
accommodation
is
as
easie
for
me
,
to
incourage
to
this
worke
in
hand
,
in
this
seminary
of
Religion
and
learning
:
as
it
was
for
him
to
provoke
Philosophers
,
to
apply
themselves
to
great
persons
:
for
students
in
Divinity
are
like
tables
in
which
not
the
Lawes
of
Solon
,
but
of
God
are
to
be
written
,
and
those
that
polish
them
with
precepts
,
hew
and
square
them
,
fit
for
that
imploiment
:
like
Pompeyes
ship
in
which
God
overcomes
the
enemy
of
mankinde
the
Divell
,
the
most
dangerous
Pirat
,
who
is
therefore
stiled
in
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
like
Themistocles
,
that
fights
for
the
liberty
not
of
Greece
,
but
of
the
Gospell
:
like
Argo
that
brings
the
golden
fleece
,
the
grace
of
God
in
Jesus
Christ
,
who
is
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
World
,
as
John
cals
him
:
and
they
that
furnish
them
with
instructions
,
do
as
it
were
make
an
helme
to
guide
them
:
they
are
like
Amphion
that
build
not
the
wals
of
Thebes
but
of
the
new
Jerusalem
,
and
he
that
explains
the
Principles
of
Religion
,
the
Analogy
of
Faith
,
tunes
an
harpe
for
them
,
by
whose
sweet
harmony
the
living
stones
come
together
into
the
building
:
And
these
places
of
learning
if
any
,
are
those
waters
of
the
preacher
which
are
feraces
benedictionis
,
like
that
good
ground
in
the
parable
that
yeelds
increase
a
hundred
fold
,
or
like
the
land
in
Babylon
,
that
with
good
husbandry
as
you
have
it
in
Pliny
gives
a
hundred
fifty
encrease
.
Artic.
2
Now
that
the
graine
may
hold
some
proportion
with
the
ground
,
the
seed
with
the
soyle
,
and
have
some
such
multiplying
virtue
as
they
say
the
virginian
wheat
hath
,
every
corn
of
which
sends
forth
many
stalks
,
and
e-every
stalk
in
the
multiplicity
of
sides
as
it
were
in
so
many
little
granaries
,
stores
up
many
scores
of
graine
;
I
have
made
choice
(
according
to
the
institution
and
nature
of
this
exercise
)
to
handle
the
fundamentall
points
of
Divinity
,
which
though
they
may
seem
as
they
are
few
in
number
,
yet
are
many
in
virtue
,
in
sight
small
,
but
great
in
weight
,
like
gold
which
being
soild
is
contracted
into
a
narrow
room
,
but
may
be
drawn
into
so
large
an
extent
,
that
one
Angel
may
cover
an
whol
acre
of
ground
as
you
know
the
naturalists
have
observed
:
And
because
it
was
the
counsell
of
Polybius
for
history
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
frame
a
body
of
it
,
which
is
applyed
by
a
learned
Divine
by
better
right
to
Divinity
.
I
purpose
to
follow
that
advise
and
contrive
a
body
of
Divinity
:
wherein
if
you
find
me
vary
for
the
form
,
yet
you
shall
not
for
the
substance
:
if
weakenesse
make
me
erre
,
yet
stubbornes
shall
not
make
me
an
heritick
:
I
cannot
hold
it
any
shame
after
Austin
to
write
Retractations
professing
my
name
among
those
,
qui
proficiendo
scribūt
,
&
scribendo
proficiunt
,
as
he
speaks
.
I
know
it
will
be
objected
against
this
course
that
I
shall
not
be
able
to
make
any
great
progresse
in
it
,
muchlesse
finish
it
,
and
therefore
might
more
profitably
propound
some
shorter
project
.
But
I
answer
first
,
though
I
should
but
make
an
entrance
,
yet
I
should
meet
with
many
matters
of
great
importance
&
use
(
as
you
shall
perceive
)
which
have
not
been
explained
within
the
memory
of
the
greatest
part
of
this
Auditory
.
Second
,
I
hope
to
ride
some
way
because
I
intend
to
point
at
onely
all
petty
passages
and
to
prosecute
them
alone
,
which
I
shall
judge
fundamentall
and
necessary
.
Third
,
that
which
shall
remaine
I
meane
God
willing
to
fill
up
at
other
opportunities
.
One
thing
more
I
desire
you
to
remember
,
that
as
he
sayd
by
way
of
Apology
for
himself
,
of
the
harsh
&
barbarous
names
of
towns
that
are
in
the
Catalogue
of
those
things
that
will
not
be
written
in
a
florid
stile
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Greek
;
elegantly
:
so
may
I
say
of
some
things
in
Divinity
;
that
you
may
not
look
for
ornament
in
my
discourse
,
but
emolument
:
Verba
nostra
non
lenocinia
esse
volumus
sed
media
,
to
speak
with
Salvian
:
The
foundations
of
houses
are
laid
under
ground
,
and
madnes
it
were
you
know
,
to
carve
or
paint
them
:
and
so
it
were
to
deck
and
trim
the
fundamentall
points
of
Divinity
:
they
would
be
so
fine
(
as
we
say
of
some
effoeminate
gallants
)
that
they
would
be
the
worse
for
it
.
Sect.
2
And
thus
without
any
more
premised
in
commendation
of
this
manner
of
proceeding
,
I
begin
with
that
which
first
offers
it selfe
in
the
consideration
of
any
Art
,
the
Definition
of
Divinity
:
which
I
will
propound
two
wayes
.
The
first
definition
of
Divinity
according
the
rules
of
Art
.
First
according
to
the
Method
of
Art
;
which
as
a
strait
garment
to
the
body
keeps
close
to
the
nature
of
the
thing
expressing
it
exactly
,
and
cutting
off
all
other
things
counting
them
but
superfluities
.
Second
,
according
to
the
Method
of
prudence
,
which
gives
a
little
more
scope
;
which
inclines
and
bows
truths
,
without
injurious
violence
,
to
the
condition
and
satisfaction
of
the
Auditors
,
in
regard
of
some
circumstances
.
The
first
I
conceive
thus
.
Divinity
is
a
Doctrine
of
mans
Happinesse
.
Or
in
equivalent
termes
,
of
living
well
and
happily
:
wherein
you
have
according
to
the
law
of
definitions
,
two
portions
.
First
,
the
generall
,
conteining
the
community
,
by
which
it
agrees
with
other
Arts
and
Sciences
;
it
is
as
they
are
,
a
Doctrine
.
Second
,
the
speciall
,
conteining
the
Propriety
,
by
which
it
is
divided
and
differenced
from
all
other
and
constituted
that
which
it
is
in
its
own
peculiar
essence
,
which
two
if
they
be
rightly
taken
the
definition
must
needs
be
accurate
;
and
therfore
that
this
may
better
appeare
,
I
will
indeavor
to
open
them
both
severally
and
distinctly
.
Artic.
2
First
of
the
generall
,
that
it
is
a
Doctrine
,
by
a
Doctrine
I
understand
a
comprehension
orderly
of
certaine
catholicall
precepts
that
are
homogeneall
one
to
another
,
and
tend
to
one
common
scope
as
you
know
,
for
I
do
but
borrow
these
from
the
ordinary
notions
without
much
scanning
,
because
that
sutes
not
with
this
exercise
and
argument
,
in
which
a
Divine
must
presuppose
not
proove
those
generall
principles
:
and
the
matter
is
not
great
whether
you
call
it
a
Doctrine
,
or
a
Discipline
,
or
a
Science
,
or
Art
,
or
Prudence
,
or
Sapience
:
all
which
words
may
be
put
upon
,
in
the
same
signification
,
though
in
diverse
respects
,
as
I
might
easily
shew
,
if
I
were
not
afrayd
I
should
be
prevented
by
the
time
in
more
material
things
:
but
in
this
indifferency
&
choice
of
words
I
rather
call
it
a
Doctrine
then
otherwise
.
First
,
Because
it
is
in
more
common
use
among
the
best
Divines
then
any
other
(
which
is
the
best
rule
to
follow
in
this
case
)
and
sounds
most
gravely
and
fitly
in
my
eare
.
Second
,
Because
it
prevents
an
ambiguity
,
which
lyes
hid
in
the
other
,
for
whereas
an
Art
is
properly
,
those
Catholicall
precepts
,
and
truths
,
which
as
I
said
it
comprehends
,
whether
a
man
be
habituated
in
the
knowledge
of
them
or
not
,
whether
they
be
written
in
books
,
and
delivered
or
not
,
as
the
Logitians
you
know
teach
you
to
distinguish
those
termes
of
Science
,
Art
and
Prudence
and
the
like
,
signifying
primarily
habits
of
the
understanding
,
have
misled
many
(
and
all
the
School-men
)
and
made
them
misconceive
the
nature
of
them
as
though
they
were
nothing
else
,
but
intellectuall
habits
,
which
indeed
they
are
considered
as
attained
by
us
,
but
this
respect
is
but
accidentall
to
them
and
seperable
,
and
no
wayes
essentiall
.
Third
,
I
might
adde
that
as
those
Arts
which
they
call
Mathematicall
,
have
their
name
from
learning
,
because
by
reason
of
their
difficulty
they
are
not
often
attained
without
learning
from
others
,
or
because
it
was
one
of
the
first
and
common
things
,
which
the
Ancient
were
wont
to
learne
:
so
this
name
of
Doctrine
attributed
to
Divinity
may
intimate
(
as
some
have
observed
)
the
impossibility
of
attayning
to
this
skill
without
a
teacher
(
How
can
I
understand
without
a
teacher
,
sayd
the
Eunuch
in
the
Acts
to
Philip
)
and
withall
the
excellency
of
the
Doctor
because
all
that
come
to
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
taught
of
God
as
the
Scripture
speaks
,
we
have
one
Doctor
,
saith
our
Saviour
,
Cathedram
habet
in
coelo
qui
corda
docet
,
according
to
the
Father
:
and
so
there
will
be
a
great
Emphasis
in
this
word
Doctrine
:
And
for
these
reasons
,
though
the
matter
be
of
small
consequence
,
and
though
in
the
originall
of
it
,
it
import
but
an
extrinsecall
and
adventitious
relation
of
teaching
,
I
rather
prefer
this
,
and
call
it
a
Doctrine
:
and
this
is
the
gneral
part
of
the
definition
,
though
not
a
Genus
in
exact
language
and
rigor
of
speech
,
because
as
I
apprehend
it
,
the
distribution
of
Art
is
not
generis
in
species
,
but
adjuncti
in
subjecta
,
all
the
distinction
of
them
being
taken
from
the
Objects
as
all
agree
,
which
in
an
Analogicall
sense
are
said
to
make
a
specificall
difference
between
habits
:
and
as
in
Method
we
call
the
precepts
generall
or
speciall
,
though
the
distribution
be
not
of
that
kind
,
but
integri
in
membra
as
in
Logick
,
and
the
same
may
be
said
of
others
.
Artic.
2
But
it
may
be
said
that
this
seemes
not
the
full
,
and
immediate
Genus
(
for
so
we
will
call
it
)
because
it
expresses
only
that
agreement
which
every
Art
hath
with
another
,
whereas
without
doubt
some
have
neerer
affinity
to
some
then
to
other
,
for
example
,
Divinity
to
Ethicks
then
to
Geometry
,
and
so
are
tyed
together
in
neerer
references
:
In
answer
to
this
I
say
,
First
,
the
division
of
Arts
is
taken
(
as
I
noted
even
now
)
from
the
subjects
by
which
the
same
thing
in
essence
comes
to
be
multiplyed
and
diversified
,
so
that
the
Generality
of
that
word
Doctrine
seemes
to
be
sufficiently
restrained
and
limited
by
the
mention
of
the
proper
object
without
any
further
curiosity
.
Second
,
It
being
not
agreed
what
is
the
best
and
most
accurate
distributions
of
Arts
,
I
judge
it
more
convenient
to
rest
in
that
which
is
commonly
received
,
and
had
rather
that
Generality
too
much
should
be
taxed
as
insufficiency
,
then
too
much
particularity
should
breed
obscurity
,
especially
considering
that
this
is
a
place
not
to
examin
,
but
to
set
a
work
those
grounds
which
Divinity
must
needs
borrow
from
higher
Arts.
Third
,
to
give
some
satisfaction
I
will
enquire
of
these
three
things
.
First
of
the
kinde
of
this
Doctrine
(
the
thing
now
in
question
)
out
of
the
lawfull
subordination
of
Arts.
Second
,
of
the
condition
,
whether
it
be
Scientia
or
no.
Third
,
of
the
end
whether
it
be
Practicall
or
speculative
;
of
all
very
briefely
.
For
the
kind
I
will
mention
but
a
double
Series
of
Arts
out
of
which
you
may
fetch
the
primum
genus
of
Divinity
,
the
first
is
known
to
the
most
or
many
of
you
,
where
Arts
are
first
divided
into
Generall
and
particular
,
then
particular
into
Mathematicall
and
Philosophicall
;
Philosophicall
againe
into
Naturall
and
Morall
;
Morall
into
the
root
Theology
,
and
the
branches
Ethicks
;
Oeconomicks
and
Politicks
and
the
rest
;
so
that
if
you
would
frame
the
next
Genus
of
divinity
you
must
call
it
a
Particular
Art
the
root
of
Morall
doctrine
&c.
I
might
produce
many
other
of
ancient
and
moderne
authors
if
it
were
needfull
or
profitable
,
but
I
will
onely
suggest
a
second
,
and
that
in
a
word
:
as
many
precepts
about
a
certaine
subject
collected
make
one
Art
,
so
many
Arts
make
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
between
every
of
which
there
is
as
lawfull
sequence
and
subordination
as
there
is
between
the
severall
parts
of
the
same
Art
:
so
that
all
are
truly
one
,
though
we
divide
them
(
and
not
amisse
neither
)
for
our
commodity
,
as
Suarez
relates
the
opinion
of
Aegidius
and
Antonius
Mirandula
concerning
Metaphisicks
:
now
the
hint
of
this
division
must
be
taken
from
the
Objects
as
I
noted
before
:
Therefore
if
the
object
of
Art
in
generall
,
be
ens
,
in
generall
as
is
commonly
said
(
and
for
ought
that
I
know
truly
)
the
species
of
Art
will
accompany
the
Species
of
ens
,
and
goe
hand
in
hand
with
them
:
Now
ens
is
first
divided
into
Increatum
and
Creatum
(
supposing
this
to
be
an
Analogicall
division
according
to
the
most
received
opinion
,
though
there
can
be
no
genericall
community
between
God
and
the
Creature
as
the
Schoolemen
shew
)
and
so
ars
is
either
de
ente
increato
,
or
de
ente
creato
:
Art
de
ente
creato
,
is
either
of
it
in
generall
or
in
particular
:
that
in
generall
shall
treat
of
the
nature
and
affections
of
it
and
the
species
,
and
so
cut
out
that
which
the
particulars
shall
make
up
,
which
borrow
their
subjects
from
it
:
for
all
being
comprised
there
where
any
affection
or
species
swels
to
too
great
a
bulk
,
it
will
send
forth
a
colony
as
it
were
,
and
erect
a
particular
Art
:
For
example
,
Reason
is
a
generall
affection
of
ens
creatum
,
which
is
so
large
that
it
deserves
particular
considerations
,
so
speech
,
so
quantity
,
whence
Logick
,
Grammer
,
Mathematicks
are
risen
:
so
there
is
scarce
any
species
of
created
nature
,
whence
some
particular
Art
is
not
budded
:
the
last
of
which
,
man
,
more
fruitfull
then
the
rest
is
branched
into
many
:
all
which
guide
him
in
his
operations
towards
his
happinesse
and
perfection
,
as
the
generall
Art
(
wherein
he
is
handled
as
well
as
the
rest
)
regulate
him
in
his
essence
and
constitution
:
and
they
consider
man
either
single
or
in
society
,
concerning
man
single
,
either
in
ordine
ad
Deum
,
which
is
Divinity
,
or
in
ordine
ad
hominem
,
which
is
Ethicks
:
and
out
of
this
you
may
collect
more
strictly
the
proper
genus
of
this
Doctrine
from
the
speciall
habitude
to
the
neerest
object
,
which
is
the
operations
of
man
single
,
or
every
man
as
dirigible
toward
happines
:
and
this
may
something
give
light
and
limits
to
the
generality
of
the
word
Doctrine
which
I
used
;
But
I
will
not
insist
upon
these
Metaphysicall
and
generall
notions
,
which
are
little
sought
into
by
reason
of
the
difficult
abstraction
from
particulars
,
but
for
the
same
reason
,
are
very
scientificall
;
and
hee
that
should
travaile
in
them
with
diligence
&
dexterity
,
should
do
very
good
service
to
all
studies
:
&
so
leaving
the
first
inquiry
concerning
the
kind
of
this
Doctrine
,
I
come
to
the
second
,
concerning
the
quality
,
whether
it
be
Scientia
.
Artic.
3
I
promise
a
distinction
and
answer
it
briefly
;
Scientia
is
taken
two
wayes
.
First
,
for
an
Intellectuall
habit
apprehending
an
infallible
truth
,
and
this
is
according
to
the
notion
of
the
word
most
proper
,
and
then
the
question
will
be
whether
our
knowledge
of
Theologicall
truths
be
Scientia
.
Second
,
by
a
Metonymie
of
the
Adjunct
for
the
Subject
,
for
the
truths
themselves
apprehended
,
and
this
is
most
pertinent
to
our
purpose
,
for
you
may
remember
I
sayd
that
was
the
best
meaning
,
when
we
speak
of
an
Art
or
Science
,
and
then
the
question
is
whether
the
precepts
in
Theology
be
such
as
are
the
Subject
of
such
an
habit
,
as
we
call
a
Science
.
viz.
of
infallible
truth
,
Catholicall
and
Scientificall
.
According
to
this
latter
sense
I
answer
affirmatively
to
the
question
,
that
they
are
,
and
therefore
it
may
justly
challenge
the
name
of
a
Science
:
the
precepts
in
this
being
as
in
other
,
desinitions
,
distributions
and
consectaries
that
explaine
proprieties
,
all
which
make
reciprocall
and
Catholicall
axioms
:
and
if
it
be
objected
that
many
things
in
Divinity
dependupon
contingent
fact
,
as
the
fall
of
our
first
parents
,
and
the
Incarnation
of
our
Saviour
,
with
the
rest
of
his
performances
,
for
the
Redemption
of
man
kinde
,
of
which
there
cannot
be
a
perpetuall
and
unvariable
rule
:
I
say
,
First
,
these
instances
are
but
few
(
not
many
more
I
think
then
I
have
named
)
and
therefore
can
bring
no
prejudice
to
an
whol
Art
.
Second
,
Divinity
makes
not
a
bare
historicall
narration
of
the
contingent
fact
;
but
supposing
that
explaines
a
constant
affection
with
which
it's
proper
Subject
,
man
,
in
order
to
his
happines
,
is
invested
upon
those
occasions
.
Third
,
I
distinguish
the
existence
and
essence
,
or
rather
the
condition
of
the
things
,
and
the
connexion
in
the
Rule
,
the
former
is
contingent
and
mutable
,
yet
the
latter
may
be
notwithstanding
immutable
and
constant
:
But
these
things
shall
appeare
more
plainly
afterward
.
If
the
question
be
put
in
the
former
sence
,
whether
our
knowledge
of
Theologicall
truths
be
properly
Science
:
I
say
,
First
,
it
is
not
much
materiall
what
it
be
.
First
,
because
the
consideration
of
an
Art
is
extrinsecall
to
the
nature
of
it
,
as
I
concluded
before
of
an
Art
in
generall
.
Second
,
if
that
were
regarded
according
to
the
diverse
habitudes
,
to
diverse
apprehensions
the
form
would
be
diverse
habits
,
yea
contrary
in
one
Scientia
(
as
without
question
the
knowledge
that
God
hath
of
Divinity
is
Scientia
,
in
another
opinion
which
apprehends
them
not
without
doubting
cum
formidine
oppositi
,
as
the
Schoole
speaks
,
in
another
Faith
that
assents
to
them
only
,
because
commended
to
him
by
divine
authority
;
and
so
the
same
habit
of
Theology
,
would
be
all
of
these
,
and
by
consequence
none
of
them
,
which
were
absurd
to
say
:
but
to
come
up
closer
to
the
point
I
say
,
Second
,
that
it
may
be
more
fully
answered
by
this
distinction
of
Scientia
:
Scientia
may
be
taken
three
wayes
.
First
,
for
the
knowledge
of
a
Catholicall
axiom
,
or
an
immediate
proposition
as
other
Logicians
call
it
,
whatsover
the
condition
of
that
knowledge
be
:
and
according
to
this
acception
the
resolution
of
this
question
,
follows
from
the
former
affirmative
,
because
there
I
determined
that
the
precepts
in
this
Doctrine
are
such
.
Second
,
for
the
certaine
knowledge
of
any
axiom
,
whatsoever
the
condition
of
it
be
:
which
is
the
most
common
signification
of
scire
in
common
phrase
of
speech
:
and
thus
also
the
resolution
of
the
question
is
affirmative
,
because
the
certainty
of
faith
by
which
we
assent
to
divine
truths
upon
a
divine
testimony
is
as
great
as
of
any
demonstrative
syllogysme
:
and
for
this
reason
,
saith
Gregory
de
Valentia
the
nobility
of
this
Doctrine
deserves
the
name
of
a
Science
,
and
cannot
well
be
stiled
by
any
other
.
Third
,
for
the
evident
knowledge
of
a
conclusion
by
a
convincing
reason
,
or
demonstration
,
and
in
this
sense
it
seems
to
be
used
by
Aristotle
;
and
after
him
the
Schoolmen
,
and
according
to
this
strict
acception
the
question
is
more
doubtfull
:
for
this
including
that
which
was
most
restreined
in
both
the
former
,
that
the
object
must
be
a
Catholicall
axiom
as
the
first
required
,
and
that
the
assent
must
be
certain
,
as
the
second
exacted
,
superads
three
qualifications
.
First
,
that
the
Object
must
be
a
Conclusion
.
Second
,
that
the
assent
must
be
evident
.
Third
,
that
the
motive
must
be
a
eonvincing
Reason
or
demonstration
,
as
it
were
necessitating
the
understanding
to
assent
:
The
first
and
last
addition
I
passe
over
,
as
impertinent
,
because
few
precepts
of
any
Art
are
such
Conclusions
,
for
neither
definitions
nor
distributions
(
which
make
the
greater
part
)
are
so
demonstrated
being
most
prime
,
and
immediate
,
and
therefore
cannot
be
proved
by
any
that
are
priora
or
magis
immediata
&
perse
,
then
they
are
.
Only
it
is
said
that
passions
may
be
so
demonstrated
of
their
proper
subjects
which
may
well
be
called
in
question
by
the
same
reason
that
I
alleadged
for
the
other
.
Second
,
few
Arts
have
such
precepts
except
onely
the
Mathematicks
as
is
observed
,
when
it
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
grown
almost
into
a
Proverbe
.
Third
,
if
they
were
necessary
,
Divinity
is
in
the
like
condition
with
the
rest
for
the
precepts
of
the
Art
,
though
not
for
other
accessary
:
We
will
therefore
enquire
of
the
second
condition
,
and
propound
the
question
a
new
;
whether
our
knowledge
of
Theologicall
truths
be
evident
or
not
.
To
answer
it
then
with
as
much
circumspection
of
judgement
,
and
yet
with
as
little
circumstance
of
words
as
may
be
.
First
,
I
lay
this
foundation
,
that
Evidence
is
a
metaphoricall
speech
,
from
the
eye
to
the
understanding
,
and
a
relative
thing
importing
a
faire
proportion
of
the
object
,
to
the
faculty
in
both
;
so
that
there
is
a
concurrence
of
three
things
to
it
.
First
,
the
aptitude
of
the
object
to
be
discerned
.
Second
,
the
ability
of
the
faculty
to
discerne
.
Third
,
the
disposition
of
the
medium
fit
for
conveyance
,
which
is
distinct
in
the
vision
,
but
included
in
the
two
former
,
in
the
action
of
the
understanding
.
Second
,
I
distinguish
the
three
principall
termes
of
the
question
.
First
,
the
knowledge
of
which
must
be
considered
according
to
his
different
condition
either
in
natura
integra
or
corrupta
,
for
many
things
he
did
know
then
scientifically
,
which
now
he
doth
so
much
as
opinio
natively
:
and
againe
as
corrupted
,
he
is
either
immersed
in
it
,
or
elevated
by
the
infusion
of
grace
.
Second
,
the
precepts
of
Divinity
are
in
a
double
difference
,
some
are
aeternijuris
,
some
are
liberae
voluntatis
,
that
I
may
speak
so
for
distinction
sake
:
for
instance
,
in
the
state
of
innocency
the
promise
of
another
life
,
to
which
Adam
should
have
been
exalted
upon
observance
of
the
covenant
,
was
liberae
voluntatis
,
as
the
most
agree
,
and
the
precept
of
that
I
call
so
,
though
it
also
be
indeed
aeternae
veritatis
,
as
all
rules
of
an
Art
should
.
Third
,
Evidence
is
either
in
regard
of
the
simple
termes
,
the
things
themselves
,
which
by
reason
of
more
or
lesse
abstraction
or
such
like
circumstances
,
may
be
evident
or
obscure
,
more
or
lesse
.
Or
second
,
in
regard
of
the
connexion
and
cohaesion
of
them
one
with
another
:
And
now
thirdly
,
I
resolve
the
question
in
these
Assertions
.
First
,
all
Theologicall
precepts
areevident
in
themselves
though
not
to
us
,
as
Thomas
Distinguishes
of
propositions
that
are
per
se
nota
secūdum
se
though
not
quoad
nos
,
of
which
this
he
gives
as
one
Deus
est
:
the
reason
is
because
the
termes
are
essentiall
one
to
another
as
they
must
be
in
all
Catholick
axioms
.
Second
,
Man
in
his
integrity
had
proper
Science
of
all
those
precepts
,
which
I
called
juris
aeterni
:
though
of
the
other
,
as
a
better
state
in
another
life
,
he
had
not
without
a
double
helpe
.
First
,
ex
parte
objecti
,
which
was
Divine
Revelation
to
convey
it
.
Second
,
ex
parte
facultatis
,
which
was
an
oration
of
grace
strengthening
,
and
comforting
it
;
the
reason
of
the
first
part
of
this
assertion
,
that
man
had
Science
of
those
which
were
juris
aeterni
is
,
because
they
were
evident
of
themselves
,
and
there
was
no
impediment
of
his
part
,
his
faculty
being
proportionable
to
them
:
of
the
second
,
that
the
other
he
could
not
scire
of
himself
,
because
they
depended
on
the
free
liberall
grace
of
God
,
which
he
could
not
penetrate
,
till
it
pleased
him
to
signifie
his
good
pleasure
by
Revelation
,
and
withall
were
supernaturall
to
him
,
and
above
his
Spheare
:
the
reason
of
the
third
part
that
those
helps
supposed
,
he
could
,
is
because
then
nothing
was
deficient
,
either
in
object
or
faculty
,
as
I
said
of
the
first
three
Assertions
:
Man
faln
,
can
know
neither
the
one
kinde
nor
other
,
scientifically
and
savingly
,
without
Revelation
of
the
object
and
elevation
of
the
faculty
,
and
then
he
may
evidently
:
so
that
his
knowledge
may
in
truth
and
propriety
be
called
Science
,
for
the
reasons
hitherto
intimated
:
I
confesse
I
seeme
in
this
to
strive
against
the
streame
of
the
Schoolemen
,
who
seem
to
make
evidence
of
the
nature
of
Faith
,
out
of
the
Apostle
,
who
saith
faith
is
of
things
that
are
not
seen
,
and
make
faith
and
science
opposite
habits
;
but
they
also
may
admit
a
good
interpretation
:
for
I
think
they
meane
of
the
condition
of
some
things
,
not
the
connexion
of
the
termes
in
the
precepts
,
or
of
man
considered
with
naturall
reason
only
,
to
which
I
grant
they
are
not
evident
:
But
if
there
be
any
doubt
of
this
last
(
to
which
I
have
without
any
necessity
condiscended
)
I
think
the
former
answers
may
suffice
:
And
so
I
will
passe
from
this
,
adding
but
this
one
observation
,
that
when
an
Art
or
Doctrine
is
called
Scientia
,
there
is
a
Synecdoche
in
the
word
,
for
properly
the
knowledge
of
one
scientifical
axiom
is
a
science
,
and
in
that
sense
,
neither
Divinity
(
as
Durand
and
Ariminensis
well
dispute
)
are
one
Science
,
but
so
many
conclusions
(
so
they
call
them
)
as
there
are
so
many
sciences
,
yet
by
this
Synechdoche
as
I
sayd
the
collection
of
many
are
called
one
,
and
are
so
unitate
ordinis
,
which
sufficeth
sayth
Gregory
of
Valentia
to
the
unity
of
a
Science
.
Artic.
4
And
now
I
come
to
the
third
inquisition
of
the
end
,
whether
this
doctrine
be
Speculative
or
Practicall
:
where
I
premise
a
few
necessary
observations
for
the
better
understanding
of
it
,
and
then
resolve
it
in
a
word
.
First
observe
Speculative
and
Practicall
are
not
specificall
differences
of
Arts
and
essentiall
,
but
accidentall
only
,
as
Valentia
rightly
judges
more
probable
,
though
I
like
not
his
reason
,
because
sayth
he
,
they
are
taken
from
the
objects
as
things
,
for
Arts
as
I
said
are
specifically
distinguished
by
their
objects
in
that
large
sense
of
specificall
before
mentioned
,
but
because
they
are
taken
from
the
habitudes
,
which
Art
,
have
to
us
,
who
use
to
aime
at
Speculation
,
or
operation
in
the
purchase
of
them
and
end
in
those
.
Second
,
every
Praxis
doth
not
constitute
and
denominate
a
Practicall
Art
,
but
you
must
note
a
threefold
latitude
in
the
use
of
this
word
.
First
,
in
the
largest
extent
of
the
signification
,
it
comprehends
these
three
things
under
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
all
these
are
operation
,
the
first
of
the
understanding
,
the
second
of
the
will
,
the
third
of
all
the
faculties
.
Second
,
in
the
narrowest
it
is
opposed
on
one
side
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
the
other
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
then
imports
nothing
but
the
second
,
the
elicitus
actus
voluntatis
,
as
Scotus
speakes
,
or
an
immanent
act
perfected
within
it self
.
Third
,
in
the
middle
way
it
is
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
includes
the
two
latter
:
now
in
both
these
latter
acceptions
,
it
is
taken
when
we
speak
of
a
practicall
discipline
,
but
more
principally
and
more
particularly
in
this
question
,
in
the
first
of
them
the
middle
of
the
three
:
Third
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
character
of
a
practicall
Science
is
not
the
end
that
any
particular
man
makes
to
himselfe
,
for
that
is
fallible
,
for
in
both
kinds
of
practicall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
may
propound
to
themselves
Speculation
as
a
Gentleman
may
study
Architecture
for
delight
in
the
contemplation
,
and
do
study
both
Divinity
and
Morality
whose
purpose
if
it
be
not
bare
Speculation
I
know
not
,
but
the
issue
we
see
is
not
practise
;
therefore
the
judgement
of
this
must
be
from
the
nature
of
the
object
,
and
the
end
of
the
art
it self
:
These
observations
being
thus
dispatched
,
I
answer
in
a
word
affirmatively
that
Divinity
is
a
Practicall
Doctrine
,
and
conclude
this
truth
in
this
one
Reason
:
That
Art
is
practicall
whose
Subject
is
res
operabilis
à
nobis
,
in
the
language
of
the
Schoole
,
and
whose
proper
end
is
operation
,
for
these
make
it
practicall
,
and
it
is
sayth
Durand
very
well
,
practicall
,
radicaliter
à
subjecto
formaliter
à
fine
,
but
Divinity
is
such
as
shall
appeare
in
the
explication
of
the
latter
part
of
the
Definition
immediately
succeeding
;
therefore
Divinity
is
Practicall
.
Second
,
things
may
be
objected
against
the
Assumption
of
this
Syllogisme
.
First
,
that
God
is
the
object
of
Divinity
,
who
is
not
res
operabilis
à
nobis
,
and
therefore
the
first
condition
of
a
Practical
Art
is
not
found
in
this
:
I
defer
the
full
answer
of
this
till
I
come
to
a
particular
decision
of
that
question
which
shall
be
the
next
time
,
for
the
present
I
say
God
is
not
the
subject
of
Divinity
nor
principally
considered
in
it
according
to
his
nature
for
he
that
doth
so
sayth
Durand
,
sumit
formam
Philosophi
,
but
in
Relation
to
our
works
as
they
are
terminated
in
him
objectivè
,
and
in
some
sense
that
is
true
,
which
the
same
Author
affirmes
,
not
qua
Deus
,
as
the
Thomists
would
have
it
,
but
qua
salvator
,
not
qua
cognoscendus
,
say
I
,
but
qua
colendus
.
Second
,
it
is
objected
that
the
last
end
of
Divinity
is
the
vision
of
God
,
which
is
speculative
and
therefore
the
second
condition
of
a
Practicall
Art
agrees
not
to
Divinity
,
to
which
I
answer
.
First
,
the
last
end
of
Divinity
is
eternall
happinesse
,
but
not
the
whol
end
,
and
in
eternall
happines
that
vision
is
something
,
but
not
all
,
for
without
doubt
there
shall
be
many
other
operations
,
as
praysing
of
God
&c.
To
which
that
is
rather
subordinate
then
otherwise
.
Second
,
the
next
end
makes
an
Art
Practicall
not
the
remote
,
but
that
vision
is
as
Durand
disputes
:
yet
that
is
produced
by
an
habit
of
glory
,
which
is
of
another
kinde
,
then
our
habit
of
Divinity
;
but
these
things
shall
appeare
better
in
that
which
follows
:
Therefore
I
still
hold
that
conclusion
that
it
is
Practicall
:
and
that
Scripture
gives
good
testimony
to
this
truth
,
Evidenter
apparet
consideranti
omni
Scripturam
a
principio
usque
ad
finem
,
quia
semper
pro
una
scripturae
columna
in
qua
agitur
de
his
quae
sunt
pure
speculabilia
à
nobis
sunt
plusquam
quingenta
folia
in
quibus
agitur
de
pure
practicis
,
as
Durand
writes
:
I
will
alleage
some
few
places
to
make
this
good
in
part
.
1.
Tim.
15.
The
end
of
the
Commandement
is
charity
.
Out
of
which
and
such
like
places
Alexander
Hales
made
it
a
third
,
neither
Speculative
nor
Practicall
;
but
Affective
,
which
opinion
is
true
though
not
in
opposition
to
practick
,
for
that
affection
is
in
order
to
action
,
that
that
is
the
last
:
more
plainly
.
2.
Tim.
3.16.17
.
All
the
scripture
is
profitable
for
doctrine
for
instruction
in
righteousnesse
that
the
man
of
God
may
be
perfect
,
throughly
furnished
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
every
good
work
:
John
13.17
.
If
you
know
these
things
,
blessed
are
yee
if
ye
doe
them
,
sayth
our
Saviour
.
James
1.22
.
But
be
ye
doers
of
the
word
and
not
hearers
onely
deceiving
your selves
.
I
shall
not
need
to
heap
up
more
:
for
Scotus
and
many
of
the
best
Schoolemen
concurre
in
this
opinion
,
and
all
our
modern
and
orthodoxe
Divines
with
one
consent
agree
in
it
:
and
therefore
I
will
conclude
this
in
the
words
of
Bernard
,
Is
recte
legit
Scripturas
divinas
,
and
so
Theologiam
,
qui
verba
vertit
in
opera
:
Blessed
are
they
that
heare
the
word
of
God
and
keep
it
.
Artic.
5
The
last
time
I
propounded
the
first
definition
of
Theology
conteyning
so
much
,
as
I
conceived
necessary
for
the
accuratenesse
thereof
:
which
was
this
that
Theology
is
a
Doctrine
of
mans
happinesse
:
and
then
I
dispatched
the
former
and
generall
part
of
it
,
that
it
was
a
Doctrine
,
explayning
foure
things
for
the
clearing
of
it
.
First
,
how
it
was
a
doctrine
and
wherefore
I
called
it
so
,
rather
then
by
any
other
name
.
Second
,
what
kind
of
doctrine
in
particular
that
seeming
large
and
generall
.
Third
,
what
manner
of
doctrine
for
the
condition
and
quality
whether
scientia
or
not
.
Fourth
,
what
was
the
end
of
it
whether
Speculation
or
Praxis
.
It
remaines
now
that
I
proceed
to
the
second
and
particular
part
of
that
definition
that
this
doctrine
is
of
Mans
happinesse
,
that
this
same
thing
may
be
expressed
in
other
equipollent
terms
I
touched
before
,
and
mean
not
to
trouble
my self
,
or
you
with
unnecessary
scruples
in
that
kind
:
whether
you
list
to
speak
as
I
have
done
,
or
like
beter
to
call
it
,
a
doctrine
of
living
well
;
with
Ramus
,
or
a
Doctrine
guiding
man
to
his
happynes
;
or
such
like
,
the
sense
being
the
same
,
the
terms
are
indifferent
:
but
thus
much
I
wish
to
be
observed
in
the
words
.
First
,
that
I
call
it
happines
rather
then
Salvation
,
because
this
latter
word
in
the
common
acception
there
of
implies
and
presupposes
a
state
of
evill
and
misery
from
which
man
is
to
be
saved
,
which
is
not
generall
enough
for
our
purpose
,
being
but
one
parcell
of
that
divinity
doctrine
as
it
is
usually
and
rightly
handled
of
all
,
and
as
you
shall
perceive
by
that
short
declination
of
the
parts
,
which
I
shall
make
the
next
time
.
Second
,
I
rather
mention
happynes
in
generall
then
eternall
happines
,
as
the
most
either
expresse
,
or
understand
it
;
for
the
same
reason
:
because
though
that
be
the
highest
and
last
and
principall
,
to
which
all
other
things
in
Divinity
are
in
their
kinde
subordinate
,
yet
it
is
not
all
:
for
both
Adam
in
the
state
of
integrity
had
actuall
felicity
,
and
should
still
have
had
so
long
as
he
continued
in
integrity
&
so
have
the
children
of
God
in
the
state
of
Regeneration
,
though
they
be
translated
into
the
kingdome
of
heaven
and
glorified
,
though
this
be
of
a
lower
ranck
and
order
then
that
other
:
so
that
Eternall
happinesse
is
too
narrow
for
the
generall
end
of
this
Art
:
except
perhaps
it
be
widened
two
wayes
.
Either
first
,
by
extending
the
signification
of
the
word
eternall
happinesse
(
which
is
ordinarily
taken
for
that
estate
which
abides
with
the
children
of
God
in
the
kingdom
of
heaven
;
because
that
is
to
indure
without
alteration
and
change
to
all
eternity
)
so
that
it
may
take
that
happinesse
of
this
life
along
with
it
,
both
together
making
but
one
context
of
Eternall
happines
.
Or
secondly
by
changing
the
whole
phrase
,
delivering
the
sense
in
these
or
the
like
terms
that
it
is
a
Doctrine
teaching
to
live
well
here
,
that
we
may
live
happily
hereafter
and
that
to
all
perpetuity
,
which
will
come
to
the
same
effect
:
thus
much
you
may
observe
for
the
word
Second
,
under
the
word
Happines
,
I
comprehend
both
the
end
it self
,
to
which
that
word
is
in
a
manner
appropriated
,
and
all
those
means
that
lead
unto
it
which
are
either
,
those
gracious
acts
of
God
such
as
are
Redemption
,
Vocation
,
Justificatiō
,
Sanctificatiō
&
the
rest
,
or
those
pious
acts
of
man
,
which
are
necessary
for
the
obteining
thereof
,
especially
those
that
directly
and
immediately
have
God
for
their
object
,
being
his
proper
worship
and
service
:
whether
these
actions
have
a
Relation
of
efficiency
to
that
happines
,
under
which
notion
we
conceive
of
meanes
ordinarily
,
and
perhaps
not
amisse
in
this
case
,
if
we
speak
of
happines
as
it
signifies
that
future
estate
of
glory
;
or
whether
rather
those
actions
are
parts
of
it
,
or
happines
it self
;
which
respect
seemes
to
agree
better
to
it
,
as
it
is
taken
generally
for
the
whol
end
of
man
,
and
makes
the
adaequate
subject
of
this
Art
:
because
as
you
know
the
Phylosopher
defines
felicity
to
consist
in
the
operation
according
to
virtue
:
And
according
to
this
explication
of
the
word
,
you
may
easily
discerne
that
those
opinions
would
not
stand
in
opposition
one
to
the
other
,
one
of
which
saith
that
mans
operations
are
the
subject
of
this
Doctrine
:
as
Durand
doth
,
expressing
it
in
these
words
actus
meritorius
,
(
sayth
he
in
their
Popish
language
)
is
the
subject
of
Divinity
,
and
better
actus
humanus
ordinabilis
in
beatitudinem
:
as
Arminius
also
in
his
private
disputations
makes
,
actio
hominis
quam
Deo
praestare
tenetur
,
and
in
word
Religio
,
which
is
the
same
with
the
former
,
only
it
omits
the
reference
that
those
actions
have
to
the
end
,
happines
,
which
notwithstanding
the
same
author
addes
expresly
in
his
definition
of
Theology
:
But
the
other
makes
Happines
the
subject
of
this
doctrine
:
which
hath
no
repugnancy
to
the
former
as
I
said
but
includes
it
as
subordinate
:
And
thus
I
judged
it
to
sute
better
then
the
other
:
for
these
two
reasons
,
First
,
because
actus
Religionis
,
is
not
large
enough
for
the
whole
latitude
of
Theologicall
precepts
for
there
be
some
,
as
I
noted
of
the
Acts
of
God
which
are
necessary
to
make
man
happy
:
it
being
as
impossible
in
ordinary
course
,
that
man
should
bee
reduced
to
his
perfection
,
his
happines
,
without
the
culture
of
Gods
grace
,
as
it
is
that
other
inferior
creatures
should
be
reduced
to
their
perfection
,
their
last
end
;
without
intervention
of
mans
care
:
there
being
the
like
proportion
in
the
dependance
of
other
creatures
upon
man
,
to
be
managed
by
him
,
that
there
is
of
man
upon
God
,
to
be
managed
by
him
,
and
something
more
:
Second
,
the
acts
of
Religion
,
may
be
reduced
to
happines
by
a
more
direct
attribution
then
happines
can
be
reduced
to
them
:
and
therefore
seeing
both
are
conteined
,
and
it
is
not
needfull
to
expresse
both
,
I
made
choice
as
neere
as
I
could
of
the
fittest
:
And
so
much
also
of
the
signification
of
these
words
.
Third
,
therefore
to
dispatch
the
explication
of
this
latter
part
of
this
definition
,
and
shew
how
these
words
of
mans
happines
,
conteine
the
specialities
of
divinity
:
they
may
sustaine
a
threefold
relation
.
First
,
of
the
subject
,
because
this
doctrine
is
conversant
about
the
nature
and
affections
and
parts
of
happines
.
Second
,
of
the
form
,
because
Arts
being
distinguished
by
their
objects
the
form
is
alway
included
in
them
.
Third
,
of
the
end
,
which
indeed
is
primarily
either
of
the
artificer
,
or
rather
of
the
subject
;
and
so
secondarily
may
be
considered
as
of
the
Art
it selfe
:
the
first
therefore
of
the
subject
is
the
most
principall
and
essentiall
relation
as
you
see
,
and
requires
a
little
further
illustration
.
That
is
the
subject
of
a
Science
or
Art
saith
Gregory
de
Valentia
,
which
is
the
subject
of
those
conclusions
(
as
he
cals
them
)
or
precepts
that
are
principally
intended
in
that
Science
:
and
distinguishes
nicely
between
this
subjectum
&
objectum
,
which
he
makes
the
precepts
themselves
where
you
may
note
scientia
,
to
be
taken
for
the
habit
of
our
understanding
:
Durand
also
distinguishes
between
subjectum
in
quo
,
which
he
makes
the
understanding
to
be
of
all
Arts
,
and
subjectum
de
quo
,
of
which
the
present
question
is
,
and
that
saith
he
must
have
these
three
conditions
.
First
,
it
must
be
aliquid
incomplexum
scilicet
terminus
&
non
propositio
.
Second
,
it
must
be
primo
&
principaliter
consideratum
in
scientia
,
and
all
things
there
must
have
attributionem
ad
ipsum
.
Third
,
it
must
be
such
de
quo
aliqua
praedicari
possint
denominativè
:
that
third
of
these
is
obscure
by
reason
of
a
Scholasticall
terme
,
but
included
in
the
former
,
for
any
thing
materiall
:
and
the
two
former
agree
with
that
I
brought
out
of
Valentia
:
so
that
not
to
hold
you
longer
in
this
,
I
conclude
that
in
a
word
to
be
the
subject
of
a
Science
,
that
is
the
subject
of
the
Scientificall
precepts
therein
conteined
:
now
I
assume
,
But
mans
happines
so
taken
as
I
have
explained
it
,
including
all
the
meanes
unto
it
and
the
parts
of
it
,
is
the
subject
of
the
precepts
of
divinity
which
are
principally
intended
in
it
,
as
might
appeare
by
a
particular
enumeration
now
,
and
shall
better
afterward
:
for
except
the
definition
it selfe
of
Theology
,
wherein
it
is
a
part
of
the
praedicate
it
or
some
part
or
affection
of
it
is
the
subject
in
all
the
rest
:
there
being
many
precepts
of
this
Art
,
because
there
be
many
particulars
of
this
subject
,
as
I
shewed
the
last
time
that
Arts
are
multiplied
because
their
subjects
are
multiplied
:
and
the
unity
of
a
Science
likewise
depends
upon
the
unity
of
of
the
subject
:
I
conclude
therefore
that
mans
happinesse
is
the
Subject
of
Divinity
:
man
is
as
it
were
the
materiale
and
happines
the
formalis
ratio
subjecti
:
And
thus
much
of
this
first
definition
of
Theology
that
it
is
a
Doctrine
of
mans
happines
.
There
may
be
diverse
things
objected
both
against
this
latter
part
,
which
I
have
passed
over
more
lightly
and
lesse
distinctly
then
I
purposed
for
some
reasons
,
and
against
the
whole
:
but
I
shall
meet
with
them
more
conveniently
in
another
place
,
and
that
by
and
by
,
and
therefore
will
not
meddle
with
them
here
,
the
rather
also
because
I
have
deteined
you
too
long
already
in
the
entrance
.
Only
give
me
leave
to
illustrate
this
definition
out
of
the
Scripture
,
for
though
the
word
of
God
aime
not
at
the
laying
down
of
artificiall
and
notionall
truths
;
but
beats
almost
altogether
upon
fundamentall
in
a
method
of
divine
wisedome
and
prudence
:
yet
even
those
must
have
the
ground
and
substantialls
,
from
thence
,
though
Art
may
put
a
form
and
modification
upon
them
:
therefore
it
will
not
be
amisse
to
give
some
light
to
this
definition
out
of
it
:
The
places
are
infinite
,
which
I
might
alleage
,
but
I
will
confine
my selfe
to
afew
,
and
that
of
two
sorts
.
The
first
point
at
it
,
in
generall
as
for
instance
.
John
6.68
.
Peter
cals
the
doctrine
of
our
Saviour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
when
our
Saviour
upon
occasion
of
the
going
back
of
many
of
his
disciples
from
him
asked
his
Apostles
,
will
ye
also
go
away
,
this
is
Peters
answer
;
whether
shall
we
go
?
thou
hast
the
words
of
eternall
life
:
Luc.
1.77
.
It
is
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
in
Zacharies
song
this
is
said
to
be
the
scope
,
and
imploiment
of
John
the
forerunner
of
Christ
,
to
prepare
the
wayes
of
the
Lord
to
give
knowledge
of
Salvation
to
his
people
in
the
forgivenes
of
their
sins
:
Acts
13.26
.
Paul
termes
the
preaching
of
the
Gospell
by
himself
,
and
the
rest
of
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
as
that
evill
spirit
in
the
maid
,
Act.
16.17
.
to
the
same
effect
in
a
Scripture
metaphor
cals
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
way
of
Salvation
.
I
will
content
my selfe
with
these
that
I
have
already
mentioned
though
many
more
offer
themselves
and
perhaps
more
pregnant
.
The
second
sort
of
places
seeme
more
fully
to
comprehend
the
definition
,
of
which
it
shall
suffice
to
have
produced
but
three
,
1.
Tim.
6.3
.
the
Apostle
Paul
expresseth
it
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Doctrine
of
Religion
or
godlines
,
or
according
to
godlines
,
which
by
some
of
our
Divines
is
used
in
so
many
words
to
this
purpose
;
and
therefore
I
need
not
stand
to
explain
it
:
only
I
observe
that
this
defines
it
by
the
means
to
happines
rather
then
the
end
happinesse
it self
,
as
you
may
remember
I
said
some
Divines
did
:
the
second
place
is
more
plaine
and
full
.
Tit.
1.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
you
may
have
both
expresly
mentioned
:
the
third
and
last
place
,
is
rather
more
accurate
for
,
2.
Tim.
3.15
.
the
Scriptures
,
and
so
the
rule
of
Divinity
conteined
in
them
are
thus
circumscribed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
I
should
inlarge
these
with
explication
and
accomodation
of
them
to
my
present
scope
,
but
they
are
perspicuous
of
themselves
;
and
I
have
been
too
tedious
in
this
matter
:
I
will
therefore
observe
this
onely
in
all
together
,
that
the
Scripture
instead
of
happines
useth
rather
to
name
eternall
life
and
Salvation
,
the
latter
because
it
is
directed
all
to
man
faln
,
who
must
be
raised
from
misery
;
so
that
his
happinesse
is
properly
Salvation
:
the
former
,
because
the
most
noble
member
of
our
happines
is
eternall
life
,
and
therefore
by
a
familiar
Synechdoche
names
that
for
all
and
insists
in
that
:
and
both
in
a
dispensation
of
heavenly
wisdome
,
because
they
carry
most
majesty
and
divine
authority
with
them
,
and
are
most
powerfull
&
efficacious
to
work
upon
the
heart
of
man
:
And
so
I
leave
this
first
definition
,
and
passe
to
the
second
.
Sect.
2
Now
the
second
,
as
you
may
remember
I
said
in
the
beginning
,
is
to
bow
the
same
truth
a
little
to
the
common
apprehension
taking
liberty
to
dispense
with
the
strictnes
and
severity
of
Art
,
by
Prudence
,
and
that
I
think
may
be
fitly
conceived
in
these
or
the
like
words
;
Divinity
is
a
Doctrine
revealed
by
God
in
his
word
which
teaches
man
how
to
know
and
worship
God
,
so
that
he
may
live
well
here
and
happily
hereafter
:
I
intend
not
to
spend
any
time
about
those
parcels
in
this
definition
,
wherein
it
agrees
with
the
former
:
and
for
circumstantiall
differences
,
I
will
passe
them
over
likewise
;
because
I
suppose
there
will
not
arise
any
difficulty
,
which
may
not
tolerably
be
satisfied
out
of
that
which
hath
been
said
already
.
There
be
two
additions
onely
of
moment
,
which
must
be
expended
.
First
,
concerning
the
Scripture
.
Second
,
concerning
the
knowledge
of
God
.
The
first
,
I
shall
cleare
in
the
opening
of
these
three
propositions
.
First
,
that
divine
Revelation
is
not
the
formalis
Ratio
of
the
subject
of
Theology
.
Second
,
that
mention
of
the
Scripture
is
not
to
be
inserted
into
the
definition
of
divinity
,
when
we
go
about
to
lay
downe
the
nature
of
it
accurately
.
Third
,
that
for
some
circumstances
of
prudence
it
may
be
convenient
to
do
it
:
the
truth
of
which
three
I
shall
shew
in
a
word
.
For
the
first
:
Valentia
distinguishing
of
formalis
ratio
quae
&
sub
qua
,
makes
divine
Revelation
the
formall
respect
of
the
subject
of
Theology
acccording
to
the
latter
,
and
the
Thomists
generally
make
ens
divinum
Revelabile
:
and
make
good
the
unity
of
this
Doctrine
by
that
,
though
it
treat
of
many
different
things
as
God
and
the
creatures
&c.
Yet
it
is
one
because
all
are
considered
in
one
formall
respect
as
they
are
revealed
,
which
is
enough
:
and
he
goes
so
far
that
in
answer
to
an
argument
of
Aureolus
,
to
the
contrary
,
that
if
that
were
true
,
if
God
should
reveale
Mathematicks
and
Metaphysicks
to
one
man
they
would
be
but
one
Science
because
there
would
be
the
same
ratio
formalis
sub
qua
,
viz.
divine
Revelation
he
thinks
it
no
absurdity
to
grant
so
much
.
But
,
I
take
it
,
this
cannot
be
:
for
if
Revelation
were
the
formalis
,
by
which
any
thing
were
brought
into
the
compasse
of
Divinity
;
then
,
First
,
nothing
should
be
handled
there
,
but
quatenus
Revelatum
,
and
so
Divinity
should
have
no
proper
subject
of
it
own
.
And
second
,
every
thing
quatenus
Revelatum
,
should
be
handled
there
,
upon
which
must
needs
follow
this
inconvenience
that
the
truths
of
all
Arts
should
belong
to
Divinity
,
because
many
of
them
are
revealed
in
the
Scripture
(
as
for
example
,
naturall
,
morall
,
Politicall
,
Historicall
,
Architectonicall
,
Mathematicall
,
and
almost
of
all
kinds
)
at
least
all
of
them
may
be
revealed
,
if
God
pleased
,
as
well
as
Theologicall
are
.
And
second
it
would
follow
,
that
Theology
should
not
be
distinguished
from
other
Arts
by
any
essentiall
difference
;
but
only
by
this
extrinsecall
respect
,
of
being
revealed
which
may
as
I
said
be
a
common
affection
of
all
truths
:
't
is
true
indeed
that
de
facto
,
all
truths
necessary
to
Salvation
are
Revealed
and
de
jure
they
had
need
to
be
revealed
,
and
if
that
opinion
aimed
at
no
more
I
think
it
should
offend
not
against
the
verity
of
the
thing
so
much
as
the
propriety
of
the
language
but
they
seeme
to
say
more
,
and
in
that
sense
I
reject
it
.
For
the
second
,
that
mention
of
the
Scripture
is
not
to
be
made
in
the
definition
of
Divinity
,
when
we
go
about
to
lay
down
the
nature
of
it
accurately
I
shew
it
thus
.
First
,
because
it
is
but
an
extrinsecall
relation
as
hath
been
said
,
and
therefore
as
it
were
absurd
to
say
of
Logick
,
that
it
is
an
Art
of
Reason
delivered
in
Aristotles
Organon
,
or
in
Ramus
,
and
it
were
inconvenient
to
define
any
Art
,
that
it
was
such
an
one
attained
to
by
naturall
reason
and
humane
industry
,
(
which
have
the
same
habitude
,
to
the
Sciences
of
humanity
that
Revelation
hath
to
the
Doctrine
of
Divinty
)
so
in
a
like
(
I
say
not
an
equall
)
proportion
,
it
would
be
at
least
unnecessary
to
interpose
this
in
the
definition
of
Theology
that
it
is
revealed
by
God
in
his
word
:
Second
,
because
it
is
not
of
so
generall
consideration
as
to
be
placed
in
the
title
and
frontispiece
of
the
Art
,
as
may
if
you
do
but
remember
,
First
,
the
finis
cui
,
or
the
object
of
the
Scripture
,
which
is
either
onely
,
or
especially
man
faln
,
in
which
estate
it
is
absolutely
necessary
that
he
should
have
the
word
of
God
,
to
bee
his
guide
toward
his
true
happines
.
And
second
,
if
you
remember
the
efficient
cause
of
the
Scripture
which
beside
the
principall
,
the
holy
Spirit
,
is
instrumentall
,
holy
men
inspired
by
God
the
pen-men
of
the
holy
Ghost
which
were
alway
extraordinary
ministers
of
the
Church
having
such
immediate
assistance
of
the
Spirit
:
now
both
these
the
fall
of
man
and
extraordinary
officers
of
the
Church
,
without
which
the
nature
and
use
of
the
Scriptures
cannot
well
be
unfolded
,
are
of
later
consideration
and
follow
afterward
in
the
body
of
this
Art
:
and
therefore
the
treating
of
the
Scripture
cannot
be
exalted
so
high
as
the
definition
without
an
obscure
anticipation
of
exact
order
.
For
the
third
,
that
this
notwithstanding
,
it
may
be
convenient
to
define
it
,
so
for
some
circumstances
of
prudence
,
it
will
be
no
hard
matter
to
demonstrate
.
First
,
because
it
conteines
all
thing
necessary
to
Salvation
,
and
therefore
is
coextended
with
the
object
of
Divinity
;
and
in
this
sense
also
the
Scripture
may
be
called
a
Rule
or
Canon
,
because
though
it
be
not
every
way
adaequate
,
as
that
uses
to
be
(
conteining
many
things
in
it
which
are
not
properly
Theologicall
,
as
I
noted
before
)
yet
it
hath
all
those
things
in
it
:
but
it
is
more
aptly
resembled
to
a
Rule
or
Canon
,
as
it
respects
faith
and
things
to
be
beleeved
,
with
which
it
is
every
way
reciprocated
,
for
every
thing
revealed
in
the
Scripture
is
to
be
beleeved
,
and
every
truth
to
be
beleeved
is
revealed
in
Scripture
.
Second
,
because
all
men
now
are
in
the
state
of
corruption
of
the
fall
,
so
that
it
is
absolutely
necessary
as
the
case
stands
for
all
men
:
and
so
it
is
well
commended
to
all
in
in
the
very
entrance
as
a
principle
and
ground
of
all
that
followes
,
and
is
placed
at
the
top
as
a
candle
upon
a
candlesticke
to
give
light
better
to
all
the
roome
:
And
thus
much
of
the
first
addition
in
this
latter
definition
,
that
Divinity
is
a
Doctrine
revealed
by
God
in
his
Word
.
The
second
follows
,
which
is
,
that
this
Doctrine
teaches
man
to
know
God
;
concerning
which
,
I
shall
deliver
my
minde
what
I
think
in
so
many
propositions
likewise
.
First
,
that
God
is
not
the
subject
of
divinity
.
Second
,
that
he
is
not
(
according
to
his
nature
)
at
all
to
be
handled
in
divinity
.
Third
,
that
there
is
just
reason
why
he
may
and
should
according
to
the
method
of
prudence
.
The
first
may
appeare
by
the
same
argument
negatively
concluded
,
by
which
I
proved
that
man
,
as
he
is
to
be
guided
to
his
end
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
in
a
reasonable
nature
is
called
happines
)
is
the
true
subject
about
which
all
the
precepts
in
this
Art
are
conversant
:
but
I
passe
over
that
.
Second
,
it
may
appeare
by
this
reason
,
because
divinity
as
hath
been
proved
,
is
a
practicall
Art
not
a
Speculative
:
now
a
Practical
Art
is
that
whose
end
is
operation
and
that
immediate
not
mediatè
,
as
Valentia
well
observes
,
for
the
remote
and
mediate
end
of
any
contemplative
Science
,
may
be
operation
;
and
a
Practicall
Art
hath
alway
such
an
object
,
as
is
res
operabilis
à
nobis
:
but
if
God
be
the
subject
,
neither
of
these
can
agree
to
it
,
as
it
is
more
then
manifest
:
therefore
God
is
not
the
Subject
.
The
second
,
that
God
is
not
at
all
to
be
handle
in
Divinity
,
though
perhaps
it
be
included
in
the
former
and
might
be
proved
by
the
same
reasons
;
if
he
be
neither
the
subject
nor
part
of
the
subject
,
yet
because
it
will
seem
more
strange
to
some
.
I
will
rather
prove
it
distinctly
,
and
severally
.
First
,
because
Divinity
,
as
we
for
the
most
part
generally
conceive
of
it
,
is
a
particular
Art
one
of
the
lowest
and
last
:
but
God
must
be
needs
handled
in
the
first
,
or
very
neer
the
first
:
for
if
ars
be
ranked
according
to
ens
,
God
who
is
the
first
being
,
may
justly
challenge
the
first
Art
at
least
,
next
to
that
of
Art
in
generall
if
there
be
any
such
in
the
whole
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Second
,
because
if
there
were
any
reason
why
God
should
be
handled
in
this
Art
,
it
would
be
this
,
because
he
is
the
object
of
the
operations
of
man
which
are
here
regulated
namely
(
in
which
regard
I
deny
not
,
but
he
may
be
called
a
remote
object
of
it
)
but
this
is
not
sufficient
,
because
by
the
same
reason
the
nature
of
man
should
be
handled
here
also
,
he
being
the
object
of
some
acts
,
as
for
example
,
of
charity
and
the
rest
:
which
to
say
would
be
held
absurd
:
Third
,
because
supposing
that
to
be
,
true
that
it
is
an
Art
Regulating
mans
actions
and
directing
him
to
his
happines
,
which
I
think
is
out
of
question
,
I
cannot
see
how
things
of
so
different
nature
can
be
homogeneall
to
the
same
scope
,
and
beside
the
unity
of
a
Science
will
not
beare
it
,
as
Keckerman
sayth
well
,
even
in
this
respect
,
because
it
should
be
both
practicall
and
Speculative
,
which
are
indeed
incomputible
though
some
Schoolemen
have
attempted
such
a
reconciliation
:
It
may
be
objected
,
First
,
that
it
can
be
handled
in
no
other
Art
:
But
I
have
prevented
this
objection
when
I
reasoned
that
it
must
be
in
the
first
art
,
before
we
descend
to
the
treatise
of
ens
creatum
:
and
Bradwardine
confirms
me
in
this
,
saying
that
Deus
est
that
truth
is
the
first
of
all
,
upon
which
all
other
verities
have
dependance
.
Second
,
the
very
name
Theologia
argues
God
the
subject
of
it
:
I
answer
.
First
,
I
granted
before
that
he
is
the
remote
object
namely
of
mans
operations
performed
to
him
,
and
that
may
salve
the
Etymologie
.
Second
,
the
name
supposed
,
the
reason
may
be
drawn
otherwise
then
from
the
subject
,
as
from
the
author
and
efficient
God
,
or
from
the
end
because
it
is
to
bring
us
to
God
,
&c.
Third
,
which
Durands
Arts
(
or
habits
as
he
speakes
)
are
many
times
denominated
not
a
formaliratione
subjecti
,
but
a
digniori
,
&
so
it
might
well
come
to
passe
that
Divinity
,
which
is
Scientia
salutis
humanae
,
might
be
denominated
from
God
:
where
I
observe
that
he
fals
upon
the
same
definition
that
I
have
given
.
Fourth
,
the
imposition
of
the
name
usually
follows
the
common
opinion
(
which
was
so
,
I
confesse
)
rather
then
the
accurate
truth
of
things
,
which
perhaps
would
rather
call
this
art
Anthropologia
,
or
some
like
name
then
Theologia
:
lastly
the
consent
of
all
may
bee
objected
as
a
prejudice
against
this
opinion
:
But
I
answer
.
First
,
it
is
no
strange
thing
for
many
to
erre
in
such
a
matter
of
notion
,
artificiall
rather
then
substantiall
truth
,
and
yet
many
give
good
hints
of
that
which
I
have
said
.
Second
,
the
error
hath
been
not
so
much
pofitive
in
defending
,
as
negative
in
not
attending
or
expending
this
truth
,
not
so
much
of
judgement
maintaining
,
as
practise
following
this
,
which
also
they
had
good
reason
for
,
which
I
must
shew
in
the
last
proposition
,
Thirdly
,
therefore
I
say
that
the
Doctrine
of
God
is
not
unfitly
handled
in
Divinity
.
First
,
because
the
nature
of
God
and
our
actions
tending
to
happinesse
are
of
so
neere
affinity
,
for
the
former
affords
a
firm
ground
to
build
the
latter
upon
,
so
that
the
explication
of
that
is
necessary
to
this
which
indeed
should
be
supposed
out
of
an
higher
Art
as
I
have
often
intimated
;
but
seeing
God
communicates
the
knowledge
of
the
one
,
to
men
of
the
common
sort
,
it
would
not
be
expedient
to
distract
them
between
two
arts
;
but
it
is
much
better
to
comprise
them
in
the
same
,
by
a
dispensation
of
Prudence
condescending
to
their
capacity
.
Second
,
because
they
are
conjoyned
in
Scripture
in
which
the
knowledge
of
both
is
conveyed
unto
us
joyntly
,
therefore
Divines
finding
them
there
together
thought
it
not
meet
to
seperate
them
in
their
treatises
.
Third
,
this
is
a
singular
priviledge
and
prerogative
of
the
Schoole
of
Christ
,
that
in
it
all
Christians
besides
the
way
to
their
own
felicity
,
in
which
they
are
properly
directed
,
do
withall
learne
the
knowledge
of
God
in
all
his
excellencyes
,
which
must
needs
adde
much
grace
and
majesty
to
the
former
:
and
thus
much
of
this
third
proposition
,
and
of
both
the
definitions
of
Divinity
in
generall
,
me
thinks
too
much
,
and
yet
when
I
looke
to
the
particulars
too
little
,
too
jejunely
&
nakedly
.
The
uses
may
be
,
First
,
for
instruction
to
teach
us
that
this
Art
concernes
all
,
every
one
must
be
of
this
trade
,
for
it
is
of
Mans
felicity
.
Second
for
exhortation
.
First
,
to
thankfulnesse
,
second
to
diligence
,
from
the
Certainty
,
Nobility
and
Necessity
of
this
Doctrine
.
I
will
not
trouble
you
with
repetition
of
any
thing
that
hath
been
formerly
delivered
,
only
because
that
which
follows
hath
the
rise
and
ground
out
of
that
which
is
gone
before
,
Let
me
call
to
your
mind
the
definitions
of
Theology
,
which
I
have
hitherto
propounded
and
in
some
homely
manner
expounded
,
and
that
in
generall
only
:
the
first
was
a
Doctrine
of
mans
Happinesse
,
or
of
living
well
and
happily
,
which
I
thought
sufficient
for
accuratenesse
:
the
second
was
this
,
that
Divinity
is
a
doctrine
revealed
by
God
in
his
word
,
which
teacheth
man
to
know
and
worship
God
so
that
he
may
live
well
here
,
and
happily
hereafter
.
Which
perhaps
as
I
said
may
give
more
popular
satisfaction
though
according
to
the
rules
of
Art
,
if
it
were
examined
,
there
may
be
some
superfluityes
in
it
to
be
cut
off
as
I
shewed
:
and
thus
having
only
presented
these
a
fresh
to
your
consideration
,
that
you
may
the
more
clearly
understand
the
succeeding
discourse
,
I
begin
with
that
where
I
left
,
then
to
draw
some
practicall
observations
out
of
that
which
hath
been
taught
,
before
I
proceed
any
further
:
and
they
shall
be
but
two
.
First
for
Instruction
,
we
may
learn
from
hence
that
this
Art
or
Doctrine
belongs
not
to
some
few
,
onely
,
but
concernes
every
man
to
know
and
practice
.
Second
for
Exhortation
,
and
that
twofold
.
First
,
to
thankefulnes
,
that
God
hath
planted
us
like
trees
by
the
rivers
of
waters
,
and
taking
such
care
to
guide
us
in
the
way
of
happinesse
.
Second
,
to
diligence
,
in
the
use
of
those
meanes
and
golden
oportunityes
,
which
God
hath
afforded
us
,
toward
the
gaining
of
our
happines
in
this
seminary
of
Religion
and
learning
,
which
we
cannot
let
slip
unlesse
we
will
shamefully
betray
our
owne
soules
.
The
first
appeares
out
of
the
definition
because
it
is
a
doctrine
of
mans
happines
:
where
you
see
both
the
materiall
subject
man
,
and
the
formall
happines
intimate
unto
us
,
and
commend
the
consideration
of
the
generality
of
this
Art
,
that
the
use
thereof
extends
it selfe
indifferently
unto
all
men
:
indeed
if
there
be
any
that
have
drunk
so
deep
of
Circes
cup
,
that
are
so
bewitched
with
the
Sirens
songs
so
besotted
with
the
charmes
of
pleasure
,
that
they
have
put
off
the
shape
and
name
of
men
,
and
are
turned
into
beasts
,
or
if
any
that
beare
the
name
and
shape
of
men
are
so
degenerated
from
their
nature
that
they
are
not
ashamed
to
confesse
themselves
altogether
voyde
of
humanity
;
they
may
perhaps
consequently
to
that
hypothesis
though
not
reasonably
,
reject
this
Art
as
nothing
appertayning
to
them
:
but
if
they
be
men
homo
sum
,
humanitas
nihil
à
me
alie
num
puto
,
as
you
know
he
said
,
if
they
be
men
,
this
is
the
doctrine
concerning
man
to
guide
and
regulate
him
,
of
which
therefore
they
may
not
only
claime
the
use
,
but
also
challenge
propriety
in
it
:
for
it
is
a
Doctrine
of
mans
happinesse
:
man
may
be
conceived
as
the
materiall
object
of
it
,
and
so
that
implyes
the
generality
of
it
reaching
to
every
man
:
Againe
if
there
be
any
Art
concerning
man
,
which
perhaps
concerns
not
every
man
in
particular
,
and
so
the
former
illustration
be
thought
insufficient
;
yet
that
which
is
of
mans
Happinesse
,
the
generall
end
of
all
,
must
needs
belong
to
all
:
except
there
be
any
that
have
so
far
defaced
the
image
of
God
in
their
Soules
,
that
they
have
blotted
out
also
even
those
common
principles
which
nature
hath
left
engraven
and
imprinted
not
only
in
men
,
that
are
endued
with
the
highest
perfection
of
reason
,
but
also
in
all
creatures
(
at
least
in
a
kind
of
Analogy
)
that
have
but
the
lowest
degree
of
being
;
all
which
have
a
naturall
impetus
or
appetitus
to
their
perfection
,
which
in
the
reasonable
nature
is
called
properly
Happines
:
and
though
men
be
divided
in
their
desires
and
inclinations
toward
particular
good
,
some
affecting
one
thing
someanother
according
to
the
variety
of
their
dispositions
,
yet
all
agree
in
this
generall
,
all
hunt
after
happinesse
:
Though
bonum
be
not
defined
according
to
the
proper
essence
accurately
,
quod
omnia
appetūt
,
yet
with
the
emphaticall
article
.
I
think
it
may
be
not
absurdly
described
as
the
Philosopher
hath
done
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
good
is
that
which
every
one
desires
,
every
one
desires
to
be
happy
:
and
though
all
they
misse
their
marke
when
they
thinke
to
finde
it
here
below
,
beatam
vitam
quaerunt
in
regione
mortis
,
as
Austin
speaks
,
yet
in
grosse
they
aime
at
this
:
and
therefore
this
Art
,
as
this
end
,
is
generall
and
concerns
every
man
:
And
thus
it
appeares
that
this
observation
is
reduced
out
of
the
former
definition
,
which
I
therefore
mention
least
any
here
should
think
the
study
of
this
alienum
opus
,
a
matter
that
pertains
little
to
him
,
and
therefore
behave
himselfe
as
it
is
said
of
Gallio
in
the
Acts
,
as
if
he
cared
not
for
these
things
:
whosoever
thou
art
if
thou
hast
but
the
nature
of
a
man
,
if
thou
hast
but
any
propension
un●o
happinesse
,
hoc
ad
te
pertinet
,
the
study
of
Divinity
belongs
unto
thee
:
the
wisdome
of
swaying
scepters
and
managing
Kingdomes
and
Common
wealthes
,
which
the
Philosopher
stiles
the
Architectonicall
art
,
may
prescribe
to
every
man
a
particular
imployment
and
vocation
,
according
to
their
naturall
abilities
in
subordination
to
the
publick
utility
,
but
every
one
must
take
this
along
with
him
,
this
is
the
generall
calling
of
all
men
,
which
they
must
walke
in
directing
all
their
actions
to
this
end
:
this
is
one
difference
of
this
▪
from
other
Arts
:
The
great
Turk
himselfe
they
say
,
you
know
though
born
to
beare
rule
and
inherit
the
Empire
,
yet
beside
is
trayned
up
to
some
trade
of
life
,
which
he
exerciseth
perhaps
in
his
Royall
pallace
and
chaire
of
estate
:
I
am
sure
the
greatest
Princes
and
Potentates
must
be
skild
in
this
trade
or
else
all
their
glory
will
be
not
only
splendida
servitus
as
he
said
,
but
also
splendida
miseria
:
the
Rabbins
had
such
a
constitution
that
all
their
Doctors
together
with
the
profession
of
Divinity
should
joyne
the
practise
of
some
handicraft
:
what
the
conveniency
of
that
was
I
know
not
,
but
I
see
a
necessity
of
the
contrary
,
that
every
craftsman
with
the
profession
of
his
craft
,
should
joyne
the
practise
of
Divinity
;
Some
are
imployed
in
Magistracy
,
some
in
Merchandise
,
some
in
Agriculture
,
or
otherwise
,
but
from
the
highest
Statesman
to
the
lowest
craftsman
,
all
should
be
divines
;
all
should
be
imployed
in
this
:
Not
so
that
every
one
should
be
,
or
labor
to
be
a
teacher
of
others
,
as
we
commonly
take
the
name
of
a
Divine
,
otherwise
then
that
generall
obligation
to
the
private
duties
of
charity
,
as
admonition
and
the
like
,
that
is
not
my
meaning
:
but
that
he
should
be
able
at
least
to
teach
himselfe
and
guide
his
owne
actions
to
the
last
end
of
all
his
happinesse
:
And
thus
far
I
say
it
stands
every
one
in
hand
to
be
a
Scholar
in
this
Schoole
,
least
any
should
be
mis-led
with
that
vulgar
opinion
which
rejects
all
knowledge
and
study
in
this
kind
,
as
proper
to
Divines
:
But
wherefore
then
hath
God
tempred
the
stile
of
his
word
,
and
bowed
it
to
the
capacity
of
all
sorts
of
men
;
modus
ipse
dicendi
sacrae
Sripturae
quo
contexit
?
sayth
Austin
,
quamvis
paucis
penetrabils
omnibus
tamen
accessibilis
:
that
I
may
a
little
alter
his
words
,
Nam
quae
aperta
continet
ea
quasi
amicus
familiaris
sine
fuco
ad
cor
loquitur
indoctorum
ac
doctorum
:
eaverò
quae
in
mysteriis
occultat
,
neceloquio
ipso
superbo
erigit
,
quo
non
audeat
accedere
mens
tardiuscula
&
inerudita
quasi
pauper
ad
divitem
sed
invitat
omnes
humili
sermone
quod
non
solum
manifesta
sed
etiam
secreta
exerceat
veritate
&c.
And
wherefore
hath
God
erected
his
oracles
every
where
in
his
Church
,
and
his
Schools
and
the
chaire
of
Moses
in
every
Congregation
,
to
have
them
taught
and
expounded
:
whereas
other
Sciences
are
professed
and
practised
in
some
places
only
of
the
Commonwealth
:
but
that
they
belong
to
all
,
&
must
be
part
of
the
care
of
every
man
?
but
I
need
not
urge
this
,
neither
did
I
purpose
any
more
then
to
propound
it
when
I
first
thought
upon
it
:
especially
in
this
place
and
among
you
,
who
both
by
the
generall
appellation
that
is
given
to
Universityes
,
that
are
called
the
Schooles
of
the
Prophets
,
and
by
particular
situation
of
this
,
compassed
with
hils
as
Jerusalem
the
vally
of
vision
,
and
by
proper
dedication
of
this
Colledge
,
whose
gates
will
scarce
admit
of
any
,
but
such
as
are
at
the
least
welwillers
to
Divinity
,
but
as
Plato's
Auditory
exacted
Geometry
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
this
seemes
to
examine
as
it
were
and
pose
every
one
it
receives
in
their
purpose
for
Divinity
Sacrae
Theologiae
studiosis
posuit
:
All
which
do
put
you
in
mind
that
howsoever
others
may
stand
affected
to
this
study
,
yet
it
behoves
you
to
be
in
a
singular
measure
addicted
thereunto
,
and
desire
to
be
in
the
number
of
those
that
not
only
in
the
Apostles
words
,
let
the
word
of
God
dwell
in
them
richly
and
plentifully
,
but
also
labor
for
it
,
and
therefore
as
it
were
dwell
continually
in
the
study
of
it
:
and
true
it
is
of
these
places
that
Nazianzen
speaks
,
I
think
of
his
mother
at
least
a
godly
mother
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
to
that
purpose
for
I
do
not
well
remember
his
direct
words
:
they
are
mothers
in
Israel
to
nurse
and
give
suck
;
that
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
sincere
milke
of
the
Word
as
Peter
cals
it
to
us
that
we
may
prove
Nathaneels
true
Israelites
in
whom
there
is
no
guile
:
so
doth
she
deserve
that
title
of
Alma
mater
,
which
you
see
written
in
her
Arms
:
and
we
may
well
beare
that
devise
which
Domitian
used
where
his
word
was
this
optimae
matris
:
as
you
have
it
in
Tacitus
:
And
thus
much
of
the
first
observation
that
the
use
of
this
Doctrine
extends
it selfe
generally
to
all
men
,
and
to
us
in
a
more
particular
manner
:
wherein
because
I
have
been
longer
then
I
purposed
,
I
will
passe
over
the
rest
,
though
more
material
,
the
more
briefly
.
The
second
follows
for
Exhortation
,
And
first
to
thankefulnesse
upon
a
double
ground
.
First
,
that
God
hath
set
us
in
so
honorable
a
station
,
a
calling
so
worthy
as
you
see
that
of
a
Divine
must
needs
be
,
whose
imployment
is
about
that
knowledge
,
a
small
portion
of
which
to
have
attained
is
the
happinesse
of
other
men
:
what
though
the
tribe
of
Levi
hath
no
inheritance
among
their
brethen
,
shall
not
we
thinke
this
a
Royall
recompense
of
that
want
,
since
the
Lord
is
their
inheritance
,
the
Lord
is
their
portion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Lucian
speaks
of
his
Preists
,
not
their
revenues
are
their
,
God
as
some
prophane
person
might
invert
the
words
&
pervert
the
meaning
,
like
them
whom
the
Apostle
Paul
reproves
that
would
have
gaine
to
be
godlinesse
,
which
he
corrects
affirming
that
godlinesse
is
great
gaine
,
so
here
God
is
their
revenues
:
let
other
professsions
please
themselves
in
the
gaine
or
glory
that
they
procure
,
Dat
Galenus
opes
,
dat
Justinianus
honores
,
I
envy
them
not
:
but
let
my
Soule
delight
in
the
law
of
the
Lord
and
meditate
therein
day
and
night
,
and
let
me
alway
account
that
the
chiefe
part
of
my
blessednes
:
Prayse
the
Lord
ye
house
of
Israel
,
for
in
Jury
is
the
Lord
known
,
he
hath
given
his
statutes
to
Israel
:
great
is
the
priviledge
of
the
Jew
,
for
them
did
the
Lord
betrust
with
his
Oracles
:
but
especially
prayse
the
Lord
ye
house
of
Aaron
,
prayse
the
Lord
ye
house
of
Levi
,
whom
he
hath
entertained
into
neerer
service
:
though
your
condition
be
full
of
difficulties
and
your
vocation
obnoxious
to
the
obloquies
of
the
world
,
say
with
the
Psalmist
,
The
lots
have
faln
to
me
in
pleasant
places
,
yea
I
have
a
faire
heritage
:
and
this
may
be
the
first
ground
of
thankfulnes
,
in
a
word
plainly
,
that
God
hath
honored
us
with
such
a
calling
in
which
we
have
liberty
and
meanes
to
study
for
that
which
all
desire
,
the
Art
of
Happinesse
:
The
second
is
from
this
,
that
God
affords
so
many
meanes
unto
us
to
furnish
us
for
the
discharge
of
this
calling
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
the
name
of
God
may
be
even
and
square
and
perfect
to
all
due
performances
,
you
all
know
and
have
heard
often
how
Plato
thanked
the
Gods
that
he
was
borne
a
Graecian
,
an
Athenian
,
and
especially
in
the
time
of
Socrates
:
and
you
can
all
make
the
application
without
my
helpe
,
that
you
have
greater
cause
to
thank
God
that
you
are
born
Christians
in
the
wombe
of
the
true
Church
,
that
you
are
brought
up
Athenians
in
the
bosom
of
a
most
famous
University
,
and
that
in
this
flourishing
estate
of
Religion
,
and
time
of
the
gospell
,
when
God
hath
powred
forth
of
his
Spirit
so
plentifully
among
us
especially
in
these
places
,
that
as
Plutarch
saith
of
the
neighbour
villages
of
Rome
in
Numa's
time
,
that
sucking
in
the
aire
of
that
City
they
breathed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
righteousnesse
;
so
from
the
overflow
of
this
place
,
all
parts
of
the
kingdom
are
full
of
knowledge
,
I
wish
I
could
say
of
Religion
and
Piety
:
Behold
a
greater
then
Socrates
is
here
:
even
God
himselfe
in
his
ordinances
;
we
are
wet
with
the
influence
and
dew
of
heaven
,
as
Gedeons
fleece
,
though
all
the
region
about
be
dry
in
comparison
;
and
againe
when
all
about
us
are
wet
with
the
waters
of
affliction
,
we
are
dry
and
free
:
we
are
in
the
land
that
floweth
with
milke
and
hony
:
and
though
it
were
but
a
wildernesse
otherwise
,
yet
God
raining
Mannah
from
heaven
the
food
of
Angels
,
in
that
respect
it
were
a
mappe
of
heaven
:
we
sit
under
our
vines
every
man
,
and
under
our
figtrees
:
and
are
planted
in
Paradise
neere
the
tree
of
life
,
plainly
,
we
injoy
all
blessed
meanes
for
the
knowledge
of
the
way
to
Salvation
in
the
practicall
study
of
Divinity
:
and
of
that
knowledge
which
was
so
dainty
heretofore
we
have
Gods
plenty
:
Silver
is
like
dust
,
and
gold
like
stones
in
our
streets
,
the
most
pretious
treasures
of
divine
wisdome
and
understanding
are
open
unto
us
:
And
have
we
not
as
good
cause
to
thanke
God
as
Plato
had
?
The
Queen
of
Sheba
came
from
the
South
to
heare
the
wisdome
of
Solomon
,
and
accounted
his
men
happy
,
and
those
his
servants
happy
that
stood
ever
before
him
and
heard
it
:
Behold
a
greater
then
Solomon
is
here
even
the
Spirit
of
God
,
teaching
us
in
the
doctrine
of
Divinity
,
the
way
of
life
and
happinesse
:
Blessed
are
your
eyes
that
see
and
your
eares
that
heare
these
things
:
Yea
blessed
be
God
that
hath
given
us
these
meanes
and
oportunities
:
Deus
nobis
haec
otia
fecit
.
But
I
passe
to
the
second
exhortation
which
shall
be
to
the
diligent
study
of
this
Doctrine
and
use
of
the
meanes
thereunto
:
because
there
I
shall
lay
open
better
the
grounds
of
our
thankfulnesse
,
and
withall
keep
my selfe
closer
to
the
matter
in
hand
:
Now
we
may
be
provoked
to
alacrity
and
diligence
in
this
study
from
some
considerations
out
of
the
definitions
:
the
summe
of
all
which
is
the
excellency
of
this
doctrine
above
others
which
may
appeare
in
three
particulars
.
First
,
the
Certainty
of
the
truths
conteined
in
it
from
the
manner
of
the
conveiance
of
them
to
us
which
I
told
you
was
by
Divine
Revelation
.
Second
,
the
Nobility
of
the
object
which
as
this
Art
is
usually
and
wisely
handled
,
is
God
and
divine
things
.
Third
,
the
necessity
of
the
end
,
which
is
mans
happinesse
,
or
Salvation
:
a
word
of
each
of
these
and
so
I
will
conclude
.
First
,
of
the
Certainty
of
the
truths
:
whereas
all
other
Arts
,
the
skill
of
which
we
are
to
attaine
unto
by
naturall
reason
upon
observation
and
experience
are
so
uncertain
for
the
most
part
that
a
man
when
he
hath
done
his
best
may
remaine
a
Sceptick
or
Academick
:
by
reason
of
the
weaknes
of
our
understanding
,
proceeding
from
the
wound
of
originall
sin
;
it
is
not
so
with
this
where
we
receive
all
our
light
and
information
from
God
himself
,
who
being
the
fountaine
of
wisdome
not
subject
to
the
least
ignorance
,
and
the
Ocean
of
goodnesse
far
from
all
malice
can
neither
deceive
nor
be
deceived
;
and
therefore
the
light
of
our
knowledge
being
derived
from
his
light
in
lumine
illius
videmus
lumen
,
is
pure
from
all
darknesse
and
eclipse
of
error
:
and
as
among
all
the
delight
that
Mathematicks
afford
to
the
students
of
them
,
the
evidence
and
certainty
of
the
truths
,
is
one
great
part
of
the
witchcraft
,
which
makes
them
dote
with
love
upon
them
:
so
I
do
see
no
reason
why
in
this
the
same
convenience
should
not
be
an
effectuall
argument
to
incourage
us
to
digest
the
labours
of
our
calling
with
much
alacrity
and
cheerefulnesse
,
Second
,
for
the
Nobility
of
the
object
,
God
and
divine
things
,
if
the
Poets
thought
so
highly
of
the
study
of
Astronomy
,
because
it
is
occupied
about
the
Spheares
and
stars
and
celestiall
bodies
,
that
he
pronounceth
the
first
authors
thereof
and
professors
happy
:
Felices
animae
quibus
haec
cognoscere
primum
,
Inque
domos
superas
scandere
cura
fuit
.
Then
how
happy
are
those
that
are
busied
in
the
contemplation
of
God
himselfe
,
who
made
the
heaven
and
stars
and
all
,
for
it
is
not
onely
true
which
the
father
said
,
facilius
invenit
syderum
conditorem
humilis
pietas
,
quam
syderum
conditionem
superba
curiositas
,
not
only
facilius
,
but
I
am
sure
much
more
felicius
:
this
is
the
chiefe
happinesse
(
in
an
higher
degree
then
here
we
do
)
which
we
look
for
in
heaven
as
all
the
Schoolemen
determine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Nazianzen
:
this
is
an
Angelical
office
,
for
I
say
unto
you
,
their
Angels
behold
the
face
of
their
heavenly
father
continually
sayth
our
Saviour
.
Third
,
for
the
necessity
of
the
end
which
is
that
one
thing
that
is
necessary
eternall
life
and
happines
:
we
read
in
the
19.
Acts.
That
of
those
that
beleeved
many
which
used
curious
Arts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
brought
their
books
and
burnt
them
before
all
men
,
and
they
counted
the
price
of
them
,
and
found
it
fifty
thousand
peeces
of
silver
,
all
other
Arts
and
books
in
comparison
of
this
are
but
superfluous
and
curious
:
this
is
that
one
thing
that
is
necessary
:
and
if
all
were
either
burnt
as
they
did
,
or
banisht
as
Lycurgus
did
all
unnecessary
trades
out
of
Sparta
,
that
they
might
be
the
more
unnecessary
,
that
wee
might
more
excell
in
this
,
the
matter
would
not
be
so
great
.
Fourth
,
I
might
adde
to
this
the
Antiquity
,
and
use
no
other
probation
for
it
then
the
last
commendation
:
for
as
Peter
Martyr
hath
well
observed
,
as
the
Athenians
proved
themselves
the
most
ancient
people
,
because
the
invention
of
corn
,
that
most
necessary
helpe
for
the
life
of
man
proceeded
from
them
,
so
that
Doctrine
must
needs
be
most
ancient
,
which
hath
the
bread
of
life
,
and
is
therefore
most
necessary
.
Fifth
,
I
might
commend
it
from
the
Author
which
I
touched
in
the
1
condition
,
God
himself
:
which
makes
much
to
inflame
our
affections
toward
it
:
for
who
would
be
ashamed
to
be
Gods
Scholler
?
Or
who
would
not
rather
think
himself
highly
honored
?
When
Moses
had
talked
with
God
in
the
mount
,
his
face
shined
:
and
shall
not
the
Doctrine
of
Gods
own
mouth
,
make
their
face
shine
whom
God
vouchsafeth
to
instruct
in
it
.
Wherefore
ô
yee
Prophets
sons
,
cast
off
all
impediments
,
and
let
no
other
imployment
hinder
your
alacrity
in
this
study
:
consider
the
excellency
of
this
Science
,
and
know
the
time
of
your
visitation
:
while
the
Sun
of
prosperity
shineth
,
labor
whiles
the
harvest
of
the
Gospell
lasteth
,
gather
the
sheaves
unto
the
barn
that
winter
find
not
you
unprovided
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
When
the
Emperor
passing
through
Jury
,
beheld
the
Land
a
goodly
land
,
but
without
culture
and
tillage
through
the
lazines
of
the
people
,
he
cryed
out
;
O
marcomanni
,
ô
Sarmatae
,
ô
Qua
di
&c.
O
lazy
Germans
,
I
have
found
a
people
more
lazy
then
you
:
take
heed
this
be
not
said
of
you
,
that
Themistocles
said
of
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
foole
hath
a
price
in
his
hand
,
but
he
hath
no
heart
to
use
it
.
First
,
be
diligent
therefore
in
reading
the
word
of
God
,
say
with
David
,
thy
word
O
Lord
is
more
sweet
unto
me
than
hony
,
and
more
pretious
than
gold
;
Desiderabilia
super
aurum
pretiosum
multum
,
as
the
old
translation
hath
it
in
the
19.
Psal.
aut
multum
aurum
aut
multum
pretiosum
,
aut
multum
desiderabilia
tum
multum
hoc
haeretico
parum
,
as
Austin
glosses
upon
the
variety
of
the
construction
.
Second
,
Be
diligent
in
hearing
the
word
of
God
:
let
every
word
be
pretious
unto
thee
,
and
let
not
one
of
them
fall
to
the
ground
.
O
how
rich
,
how
soon
would
this
divine
husbandry
make
us
:
Third
,
Be
diligent
in
prayer
:
the
father
said
he
got
more
by
Prayer
than
by
study
,
't
is
most
true
in
this
Art
:
if
thou
want
wisdome
,
faith
James
,
ask
it
of
God
:
the
secret
of
the
Lord
is
with
them
that
feare
him
,
saith
the
Psalmist
:
this
knowledge
is
better
gotten
by
praying
to
God
,
then
prying
into
Schoolemen
:
And
to
conclude
,
alway
remember
that
this
is
a
Practicall
Art
,
and
requires
not
knowing
but
doing
:
bare
and
naked
speculation
is
the
tree
of
knowledge
,
that
bears
nothing
but
the
apple
of
strife
betweene
us
,
and
God
,
and
death
:
Practise
,
Practise
is
the
tree
of
Life
.
CHAP.
II.
The
Distribution
of
Divinity
.
HAving
already
dispatched
the
definition
of
Divinity
,
with
such
incident
observations
as
I
thought
fittest
to
raise
from
thence
,
the
threed
of
method
leads
me
by
the
hand
to
the
distribution
therof
,
to
which
I
think
I
may
not
unfitly
accommodate
that
common
Maxim
of
Machiavellian
policy
,
Divide
&
Regna
,
divide
and
rule
and
say
to
the
best
Divines
not
abusing
it
,
but
alluding
to
it
,
Divide
&
Regna
,
divide
Divinity
,
and
be
King
of
Divines
:
divide
it
and
I
will
warrant
you
Master
of
your
.
Art
:
these
knots
of
divisions
,
are
nodi
Gordiani
,
that
portend
an
Empire
,
as
you
heard
in
another
case
:
this
Argument
of
Distribution
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Royall
Argument
as
Plato
cals
it
,
professing
also
that
if
he
could
meet
with
such
a
Captaine
or
leader
that
had
the
skill
of
dividing
aright
,
he
would
follow
him
as
some
God
:
and
for
this
Art
especially
I
would
think
my selfe
happy
to
be
his
companion
:
my
purpose
was
to
have
represented
unto
you
a
veiw
,
a
Synopsis
of
Theology
and
to
have
taken
some
more
then
common
paines
in
the
contriving
thereof
by
reason
of
the
excellent
use
it
might
have
yeelded
,
and
the
great
variety
which
you
shall
finde
among
authors
:
and
withall
to
have
examined
some
of
the
most
received
forms
,
where
I
judge
them
defective
:
for
the
maine
I
continue
still
in
the
same
mind
,
but
I
shall
not
do
it
so
fully
as
I
thought
.
First
,
because
of
the
difficulty
,
it
being
the
highest
pitch
and
last
point
of
all
in
an
art
,
to
digest
the
precepts
and
parts
into
method
,
and
supposing
an
exact
inquisition
and
certain
determination
of
all
particular
truths
,
as
you
know
out
of
Logick
:
but
for
my selfe
I
confesse
I
am
but
a
Scholler
to
search
,
not
a
Doctor
to
teach
authentically
:
viator
,
not
comprehensor
that
I
may
allude
to
the
Schoole
distinction
:
Second
,
because
of
the
inconvenience
:
for
if
I
did
so
,
I
should
be
forced
to
hold
you
too
long
in
a
Scholasticall
and
artificiall
discourse
of
notions
,
which
I
have
done
too
much
already
,
and
desire
now
to
proceed
to
things
rather
substantiall
and
more
profitable
,
if
not
for
instruction
of
knowledge
at
least
for
direction
of
practice
.
And
therefore
I
will
contract
my
meditations
and
draw
them
into
as
narrow
a
compasse
as
I
can
:
propounding
only
two
of
the
most
usuall
manner
of
proceeding
out
of
infinite
variety
,
and
onely
propounding
them
without
any
strict
search
made
into
them
;
and
then
commending
a
third
and
new
(
for
mine
owne
exercise
and
yours
in
this
inquiry
)
to
your
better
consideration
:
because
being
now
in
the
entrance
of
this
Art
,
and
so
in
the
highest
and
most
generall
,
I
thinke
this
the
fittest
place
for
such
a
prospect
,
which
may
subject
to
your
eyes
the
particulars
:
but
very
brieflly
because
I
would
not
seeme
to
lodge
you
like
strangers
over
the
porch
or
entry
,
but
like
the
houshold
of
Faith
,
Domesticifidei
,
as
the
Apostle
cals
them
,
and
of
Divinity
likewise
,
in
the
inner
and
more
remote
roomes
,
according
to
the
custome
of
the
Ancient
,
which
you
shall
observe
in
Homer
were
strangers
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
housholders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
first
that
I
mention
shall
be
that
of
M.
Perkins
,
and
Tilenus
,
and
Soh
nius
,
and
other
learned
Divines
,
who
divide
Theolgoy
into
two
parts
:
The
first
of
which
treats
de
Deo
,
The
second
,
de
actionibus
Dei
,
which
they
prosequute
proportionably
in
the
particulars
,
Which
I
will
passe
over
that
I
may
keepe
my
promised
brevity
,
and
the
rather
because
it
is
easie
for
you
to
be
fully
informed
of
them
:
and
that
I
may
not
stand
to
examine
this
accurately
;
I
thinke
you
may
know
my
judgement
concerning
it
sufficiently
,
out
of
that
which
I
said
in
the
definition
,
explaning
whether
and
by
what
right
God
may
come
to
be
handled
in
Divinity
:
where
I
shewed
that
in
the
method
of
Art
he
was
not
,
but
in
the
method
of
Prudence
he
might
profitably
,
which
ground
there
laid
being
now
granted
,
this
Distribution
will
fall
to
the
ground
of
it selfe
without
any
more
a
do
.
This
observation
onely
I
will
now
adde
,
that
though
that
division
be
not
according
to
the
rule
of
Art
,
yet
many
actions
of
God
indeed
come
to
be
considered
in
this
Doctrine
,
namely
,
such
as
,
without
which
man
cannot
attaine
to
his
last
end
and
happines
,
to
which
this
rule
guides
:
for
there
are
some
immediate
actions
of
God
,
as
for
example
Redemption
,
and
all
the
actions
even
of
man
,
are
in
some
sort
actions
of
God
being
performed
by
the
help
of
his
Spirit
and
assistance
of
his
grace
,
without
which
they
cannot
be
performed
:
insomuch
that
Durands
puts
this
for
an
objection
that
Divinity
is
not
a
practicall
Art
because
these
actions
are
not
wholy
ours
,
nor
in
our
power
alone
to
perform
:
and
in
this
sense
I
deny
not
,
but
the
actions
of
God
are
handled
in
Divinity
so
far
as
they
tend
to
mans
happinesse
:
but
this
helps
that
distribution
but
a
little
.
First
,
because
that
comprehends
under
it
the
nature
of
God
and
attributes
,
which
make
the
first
part
,
not
only
his
actions
.
Secondly
,
because
it
extends
it selfe
to
other
actions
beside
those
that
conferre
to
the
fornamed
scope
of
mans
happines
,
both
which
respects
shew
it
to
bee
of
too
much
generality
,
And
thridly
,
therefore
that
which
belongs
properly
to
this
doctrine
is
but
a
small
portion
in
that
distribution
,
and
those
actions
of
God
which
are
necessary
may
well
be
ranked
under
another
order
:
many
other
exceptions
I
might
bring
against
that
division
if
it
would
stand
with
my
purpose
,
but
I
omit
them
both
for
that
reason
,
and
because
they
shall
better
appeare
out
of
that
which
follows
.
The
second
that
I
will
name
,
shall
be
that
which
Ramus
,
as
I
think
,
first
observed
,
and
Polanus
after
him
hath
much
confirmed
,
and
many
modern
divines
approve
and
follow
,
which
makes
two
parts
of
Theology
,
First
,
of
Faith
de
fide
.
Second
,
de
fidei
operibus
of
good
works
,
the
first
de
credendis
,
the
second
de
faciendis
,
and
so
forward
in
all
the
subdivisions
:
and
this
I
confesse
I
thought
absolute
a
long
time
both
for
the
commendation
of
good
authors
,
as
also
for
the
consanguinity
with
the
Scripture
and
congruity
with
Reason
,
till
that
upon
better
consideration
I
found
it
did
not
satisfy
me
.
For
first
,
beside
the
ambiguity
of
the
word
fides
which
cannot
be
avoided
if
it
be
taken
in
that
infinite
extent
to
comprehend
so
much
and
so
divers
things
in
it
as
it
must
of
necessity
according
to
that
distribution
,
all
which
cannot
possibly
be
conceived
to
agree
in
one
univocall
praedication
or
formall
respect
,
as
I
might
easily
demonstrate
:
but
are
brought
under
it
,
not
without
apparent
force
and
violence
.
And
secondly
,
beside
the
seeming
agreement
of
the
parts
one
with
another
against
the
nature
and
rule
of
a
distribution
which
requires
they
should
be
opposite
;
which
though
it
may
be
well
answered
,
yet
in
my
opininon
were
better
avoided
:
for
it
sounds
harsh
and
seems
unreasonable
that
one
part
should
treat
of
the
habit
another
of
the
act
of
faith
:
and
whereas
it
may
be
said
for
that
,
that
the
meaning
of
it
is
not
to
oppose
and
sever
the
habit
of
faith
from
the
formall
effects
of
it
,
for
that
would
be
absurd
indeed
:
but
by
opera
fidei
you
must
understand
other
graces
and
virtues
,
so
that
the
opposition
stands
between
the
habit
of
faith
,
and
the
habit
of
them
graces
and
virtues
which
are
therefore
called
the
works
of
faith
,
or
effects
;
because
beside
their
owne
proper
habits
from
whence
they
proceed
formalitèr
,
they
must
and
doe
also
in
some
sort
flow
from
faith
,
and
from
it
they
have
all
their
commendation
and
acceptation
with
God
,
being
without
it
but
splendida
peccata
,
as
you
all
have
heard
out
of
Austin
often
:
for
without
faith
it
is
impossible
to
please
God
,
saith
the
Apostle
Paul
:
but
this
is
not
enough
if
to
excuse
it
,
yet
not
to
justifie
it
.
First
,
because
the
terms
are
so
ambiguous
that
they
give
too
much
occasion
to
mistakes
and
stumbling
,
as
I
said
before
.
Secondly
,
because
in
sanctification
,
which
they
that
propound
this
distribution
range
under
faith
,
the
habits
of
all
other
graces
and
virtues
are
infused
,
and
so
included
as
well
as
of
Faith
.
Thirdly
,
because
in
the
Decalogue
,
the
rule
of
obedience
and
good
works
,
and
consequently
a
principall
portion
of
the
second
part
,
faith
is
also
included
or
else
other
worse
inconveniences
will
follow
:
and
so
there
is
a
mutuall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
immeation
in
these
parts
,
as
Divines
speake
in
another
case
,
which
cannot
be
without
a
strange
and
wonderfull
confusion
:
in
which
regard
I
cannot
see
that
these
parts
are
artificially
and
accurately
cut
out
:
but
beside
that
which
hath
been
alledged
I
could
produce
many
more
exceptions
which
I
omit
rather
:
and
in
both
these
I
would
be
thus
understood
,
not
as
rejecting
either
as
unprofitable
:
for
I
approve
them
both
as
very
good
though
not
exact
:
and
stand
not
much
upon
formalities
of
Art
,
so
as
they
comprehend
in
them
the
substance
of
Theologicall
truths
:
preferring
this
before
the
other
as
I
would
preferre
a
peece
of
gold
for
weight
rather
then
for
workmanship
,
for
value
rather
then
for
elegancy
,
like
that
French
coyne
in
the
historian
that
in
qua
plus
formae
quam
ponderis
.
And
now
give
me
leave
to
commend
a
third
a
new
form
of
this
Art
to
your
consideration
with
two
cautions
.
First
,
I
do
not
think
that
I
can
see
further
,
or
go
beyond
those
ancient
Heroes
in
Divinity
,
who
were
so
richly
furnished
with
understanding
,
which
they
so
thriftily
improved
by
incomparable
paines
and
industry
:
that
is
far
from
my
meaning
,
but
only
as
I
said
,
to
exercise
my selfe
and
you
in
this
inquiry
:
and
yet
ye
know
what
the
Philosopher
saith
,
that
there
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
increase
and
growth
in
all
Arts
:
And
the
common
saying
is
discipulus
est
prioris
posterior
dies
:
Day
unto
day
uttereth
speech
,
and
night
unto
night
sheweth
knowledge
,
saith
the
Psalmist
:
and
though
a
Gyant
be
taller
then
a
Pygme
,
yet
a
Pygme
upon
his
shoulders
hath
advantage
of
him
,
though
ancient
surpasse
modern
times
,
yet
we
ploughing
with
their
heifer
may
understand
their
secrets
,
and
with
their
helpe
may
outstrip
them
:
in
a
word
it
is
with
the
light
of
knowledge
,
as
with
the
lamps
at
the
games
in
Athens
,
one
generation
caries
it
as
far
as
it
can
,
and
after
it
,
doth
tradere
lampada
,
to
the
succeeding
generation
,
which
runs
along
further
with
it
.
Secondly
,
I
do
not
imagine
that
which
I
am
to
propound
absolute
,
though
comparatively
I
prefer
it
,
or
produce
it
rather
either
to
give
some
further
light
to
these
dark
passages
,
or
at
least
some
illustration
to
that
which
hath
been
said
already
by
others
:
Thirdly
,
though
for
the
generall
I
hope
I
shall
insist
in
the
right
way
,
yet
for
the
particulars
I
do
not
intend
them
,
as
full
or
accurate
,
neither
much
lesse
will
I
contend
they
are
so
:
for
I
could
not
hope
to
satisfie
my self
in
them
on
the
sodaine
,
and
therefore
content
my selfe
to
propound
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Philosopher
speaks
.
Now
that
I
may
proceed
according
to
the
nature
of
method
,
which
deduceth
one
axiom
one
precept
out
of
another
:
for
it
is
there
as
you
see
it
in
spinning
,
the
lock
of
wool
is
first
fastned
upon
the
spindle
,
and
out
of
that
the
threed
is
drawn
in
a
long
series
,
and
then
an
hint
of
that
is
left
to
which
the
next
is
fastned
,
till
all
be
done
in
like
manner
:
so
in
an
Art
,
first
,
the
Definition
is
laid
down
,
out
of
which
must
be
spun
,
and
drawn
all
the
succeeding
precepts
:
and
thus
I
will
do
with
this
:
the
Definition
then
you
may
remember
to
have
been
this
.
Divinity
is
a
Doctrine
of
mans
happinesse
:
there
be
two
words
which
note
the
subjectum
formale
,
Happinesse
;
and
the
subjectum
materiale
,
Man
;
and
according
to
these
two
,
I
frame
the
Distribution
thus
:
First
,
of
Happines
simply
considered
.
Secondly
,
of
Happines
in
the
Subject
.
First
,
of
Happines
in
generall
.
Secondly
,
of
Happines
in
particular
,
according
to
the
divers
states
of
it
in
relation
to
the
Subject
:
to
illustrate
this
I
will
put
you
in
minde
of
three
other
distributions
which
harpe
upon
this
,
though
they
doe
not
fully
agree
.
The
first
is
of
some
that
considering
Divinity
to
be
medicina
animarum
,
borrow
termes
from
the
Physick
of
the
body
which
they
accommodate
to
this
,
and
part
it
proportion
ably
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
mans
misery
by
nature
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
his
recovery
by
Christ
,
from
which
the
common
method
in
Vrfin
differs
but
little
:
this
supposeth
mans
fall
or
begins
with
it
,
and
therefore
I
think
either
omitteth
something
necessary
,
or
else
incurreth
a
necessary
confusion
of
those
things
which
would
better
be
more
distinctly
handled
.
The
second
I
find
in
a
learned
Author
Estius
in
his
preface
upon
the
sentences
,
who
divides
it
into
Theologia
prima
,
that
treats
of
man
in
his
first
estate
of
integrity
,
and
Theologia
secunda
,
that
considers
him
after
his
fall
,
as
to
be
guided
to
his
happines
;
and
this
comes
a
degree
neerer
to
that
I
propounded
than
the
former
,
because
it
mentions
both
estates
and
handles
them
,
and
yet
it
seemes
short
by
one
degree
.
The
third
comes
up
yet
closer
,
and
you
shall
find
it
in
Trelcatius
,
who
divides
Divinity
thus
:
there
be
two
parts
.
First
,
de
causis
Salutis
nostrae
eoque
de
Dei
operibus
.
Secondly
,
de
Subjecto
illius
id
est
Homine
,
varioque
Hominis
statu
:
and
explaning
the
ground
of
this
distribution
in
the
next
words
,
he
speakes
for
my
purpose
more
directly
:
Salus
enim
(
saith
he
)
quae
Theologiae
finis
proximus
est
,
duobus
modis
consideratur
,
tum
in
se
&
causis
suis
simpliciter
,
tum
Relate
ad
Subjectum
ad
quod
ordinata
est
,
qua
ratione
variè
modificatur
,
pro
conditione
Subjecti
multiplici
in
quo
est
:
where
ye
see
ye
have
the
same
distribution
of
that
I
gave
,
and
in
the
same
formality
of
termes
almost
:
and
this
superads
a
degree
to
the
former
which
I
think
is
necessary
.
The
first
takes
man
as
he
is
now
faln
,
and
so
applies
meanes
for
recovery
of
his
happinesse
:
The
second
considers
,
both
of
his
standing
first
,
and
then
his
fall
.
This
third
abstracts
,
what
is
common
to
both
estates
,
what
is
the
common
nature
of
his
happinesse
,
and
so
descends
to
the
particular
accommodation
thereof
,
according
to
the
difference
of
his
condition
:
and
this
I
think
is
full
enough
and
large
in
extent
,
to
comprehend
all
things
that
this
Doctrine
is
to
meddle
with
:
and
I
will
use
no
other
reason
to
prove
it
,
because
I
think
it
carries
some
evidence
of
truth
or
at
least
probability
with
it
,
especially
supposing
the
grounds
formerly
laid
,
but
only
that
it
is
drawn
out
of
the
definition
with
such
facility
,
that
it
appeares
to
be
a
naturall
distribution
:
the
doctrine
of
mans
happines
hath
two
parts
.
First
of
Happinesse
in
it selfe
in
generall
.
Secondly
,
of
mans
happinesse
,
in
reference
to
the
proper
subject
:
and
now
I
proceed
to
some
few
principall
subdivisions
to
give
you
a
view
and
Synopsis
of
the
whole
Art
.
Happinesse
in
generall
hath
two
things
in
it
to
be
considered
.
First
,
the
parts
or
degrees
,
or
affections
,
for
I
desire
you
to
remember
that
I
am
not
curious
for
termes
.
Secondly
,
the
kinds
of
happinesse
:
the
parts
or
degrees
are
two
.
First
,
the
Constitution
of
it
,
or
Habituall
happinesse
.
Secondly
,
the
Continuation
of
it
,
or
Actuall
happinesse
:
the
former
I
briefly
touched
the
last
time
;
the
latter
I
conceive
to
consist
in
two
things
especially
.
First
,
the
gracious
Administration
of
all
things
without
a
man
by
God
,
in
ordine
ad
felicitatem
:
for
it
is
impossible
that
man
should
natare
sine
cortice
,
and
attaine
to
his
own
suo
marti
,
by
his
own
endeavors
,
without
Gods
providence
supporting
him
,
and
suggesting
all
necessaries
to
him
,
there
being
the
same
proportion
between
him
and
God
in
this
case
that
there
is
between
inferior
creatures
and
man
:
and
therefore
as
it
is
in
architecture
and
such
like
Arts
,
which
in
regard
of
the
naturall
aptitude
of
the
subject
may
be
speculative
,
but
in
regard
of
the
Artificer
,
whose
actions
must
passe
upon
it
to
bring
their
potentia
to
actus
,
their
possibilities
to
perfection
,
are
Practicall
:
so
or
not
much
unlike
in
divinity
,
it
is
Practicall
most
in
regard
of
God
:
as
I
noted
in
part
before
:
The
second
thing
,
for
the
continuation
of
Happines
,
the
virtuous
and
religious
operation
of
man
;
which
by
the
helpe
of
the
former
the
grace
of
God
:
he
is
able
to
produce
,
in
which
respect
Divinity
is
also
properly
Practicall
on
mans
part
,
as
hath
been
said
;
these
are
the
two
things
which
I
call
the
continuation
or
the
fluxus
of
happines
,
the
Operation
of
Gods
grace
toward
man
,
and
the
grace
of
mans
Operation
toward
God
:
for
habituall
happinesse
standing
most
,
as
I
said
,
in
the
relation
reciprocall
of
God
to
man
being
his
God
,
and
man
to
God
being
his
servant
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
act
of
it
must
needs
be
placed
in
the
reflexion
of
mutuall
offices
of
love
,
according
to
the
peculiar
condition
of
either
:
And
now
follow
the
kinds
of
happinesse
,
which
are
two
.
First
,
of
this
life
;
Second
,
of
the
life
to
come
:
in
the
former
according
to
that
which
hath
been
said
there
be
two
things
.
First
Constitution
,
which
is
in
a
certaine
degree
of
our
union
with
God
,
and
consequently
fruition
of
all
good
,
far
inferior
to
the
second
estate
which
is
future
:
Secondly
,
the
Continuation
,
which
is
,
First
by
the
gracious
providence
of
God
,
supplying
all
things
necessary
for
such
an
estate
,
and
enabling
us
to
action
agreeing
to
his
will
.
Secondly
,
our
Religious
action
being
thus
enabled
,
which
is
of
two
sorts
.
First
,
our
generall
worship
of
God
.
Secondly
,
our
speciall
:
the
generall
worship
of
God
is
in
the
observation
and
of
his
will
and
gracious
covenant
which
he
pleases
to
make
with
man
:
where
two
things
are
to
be
noted
.
First
,
Substance
of
the
Covenant
.
Secondly
,
the
Seales
:
the
Substance
in
two
things
.
First
,
to
love
and
honor
God
above
all
things
for
himselfe
.
Secondly
,
to
love
other
things
respectively
in
subordination
to
God
:
and
in
these
three
are
divers
particulars
,
but
I
must
leave
them
here
.
The
Seales
of
the
Covenant
are
sensible
things
,
applyed
according
to
the
condition
of
mans
nature
,
who
is
both
intellectuall
and
sensitive
;
the
use
of
which
according
to
Gods
institution
should
both
confirme
the
promises
on
Gods
part
,
and
as
it
were
ingage
him
to
performance
,
and
confirme
man
in
his
duty
,
and
as
it
were
oblige
him
more
to
the
performance
of
it
:
the
speciall
worship
of
God
is
in
prayer
,
thanksgiving
,
praising
of
his
glorious
name
,
and
the
like
:
and
this
is
the
happines
of
this
life
:
the
happines
of
the
life
to
come
is
that
state
which
God
is
pleased
voluntarily
and
freely
to
promise
to
man
;
where
be
two
things
likewise
.
First
,
the
Constitution
,
which
far
surpasseth
the
former
,
man
being
to
be
elevated
above
himselfe
in
supernaturall
perfections
.
Secondly
,
the
Continuation
,
first
,
in
Gods
singular
and
immutable
Grace
,
secondly
,
by
the
operations
of
man
,
more
noble
and
proportionable
to
such
a
glorious
estate
:
and
(
which
I
should
have
mentioned
before
)
these
two
are
subordinate
,
the
former
to
the
latter
:
insomuch
that
this
is
called
happines
by
appropriation
and
excellency
;
the
other
,
but
the
way
and
means
to
this
Happines
among
the
most
of
our
Divines
.
And
all
these
come
to
be
handled
in
the
first
part
of
Divinity
concerning
Happines
in
generall
,
because
they
belong
indifferently
to
man
in
all
estates
:
out
of
which
the
second
part
with
some
inflexion
,
may
be
easily
conceived
:
and
therefore
I
come
to
that
:
The
second
part
of
Divinity
is
concerning
Happines
in
speciall
,
in
reference
to
the
subject
,
Man
;
who
must
be
considered
.
First
,
in
the
state
of
integrity
.
Secondly
,
in
the
state
of
the
fall
and
corruption
:
in
integrity
,
First
,
the
constitution
of
his
happinesse
,
was
(
in
one
word
)
the
Image
of
God
.
Secondly
,
the
continuation
.
First
,
in
Gods
grace
giving
all
things
meet
,
for
upholding
that
estate
.
Secondly
,
mans
observance
in
the
worship
of
God
,
first
generall
,
secondly
speciall
.
First
,
Generall
for
the
covenant
,
first
the
Substance
as
it
was
.
First
,
Morall
in
these
two
things
,
first
to
love
God
above
all
as
a
creator
,
secondly
,
all
other
subordinately
.
Secondly
,
Ceremoniall
,
abstaining
from
the
forbidden
fruit
of
the
tree
of
knowledge
of
good
and
evill
,
secondly
for
the
Seale
of
the
Covenant
,
which
was
then
the
tree
of
life
.
Secondly
,
for
speciall
worship
it
was
prayer
&c
,
the
propiety
of
which
was
,
that
it
might
be
,
without
a
mediator
:
Secondly
,
the
Future
life
was
an
elevation
above
that
naturall
estate
to
a
better
,
but
inferior
to
that
we
look
for
in
Christ
:
and
this
for
the
first
estate
of
integrity
:
The
second
for
the
Fall
,
in
regard
of
the
present
life
is
mixt
and
worse
then
the
former
:
and
first
for
substance
is
the
same
alway
,
secondly
,
for
circumstance
different
:
The
substance
first
for
constitution
must
be
bestowed
wholly
by
God
,
and
that
by
a
double
act
,
first
of
Redemption
by
the
Sonne
,
secondly
of
Sanctification
by
the
Spirit
.
Secondly
,
the
continuation
,
first
by
the
grace
of
God
,
in
Christ
,
secondly
by
the
actions
of
man
guided
by
the
Spirit
:
which
are
,
First
,
Observation
of
the
new
covenant
in
a
mediator
,
whereof
first
,
the
substance
is
in
two
things
,
first
to
love
God
above
all
things
in
Christ
,
2.
all
other
things
for
Christ
,
secondly
the
Seales
are
all
representative
of
Christ
:
and
secondly
Prayer
to
be
put
up
in
the
name
of
Christ
our
mediator
:
and
this
is
the
substance
,
the
summe
.
But
secondly
,
this
is
varied
in
circumstance
,
of
Christ
;
first
promised
,
secondly
performed
,
where
the
chiefe
difference
is
in
regard
of
the
outward
parts
of
the
Sacraments
,
and
the
ceremonies
:
and
this
is
the
state
of
this
present
life
:
the
future
life
is
not
onely
passing
the
present
,
but
also
that
future
which
Adam
should
have
been
exalted
to
in
the
state
of
integrity
,
as
Divines
think
,
because
in
it
concur
both
the
free
gift
of
God
,
willing
to
advance
us
,
and
the
merit
of
Christ
purchasing
it
,
and
a
congruity
that
the
humane
nature
being
advanced
to
the
incomparable
dignity
of
the
hypostaticall
union
in
Christ
the
head
,
should
bee
proportionably
dignified
in
the
whole
kinde
.
I
know
I
must
looke
for
many
objections
which
I
should
incounter
withall
concerning
the
order
of
the
generall
,
and
the
insufficiency
of
the
particulars
:
but
I
will
not
incomber
my selfe
and
you
with
a
long
answer
;
only
in
briefe
I
say
,
First
,
if
the
generall
mold
and
frame
be
convenient
,
that
is
as
much
as
I
aime
at
,
the
particular
passages
I
stand
not
much
upon
.
Secondly
,
it
is
no
wonder
if
many
Theologicall
things
may
seem
to
be
wanting
;
for
my
purpose
was
to
touch
only
summa
rerum
fastigia
,
not
to
descend
to
all
inferior
parts
.
Thirdly
,
you
must
remember
there
may
be
a
great
difference
between
Divinity
,
as
it
is
usually
handled
,
and
as
it
should
be
exactly
;
between
the
method
of
prudence
and
the
method
of
Art
:
the
latter
I
would
willingly
find
,
because
it
keepeth
closest
to
the
nature
of
the
Object
to
be
regulated
:
the
former
notwithstanding
I
will
be
content
to
follow
,
and
I
thinke
is
best
absolutely
,
all
things
considered
,
as
I
am
sure
it
is
more
usuall
and
more
usefull
:
and
among
all
those
methods
,
as
I
easily
dislike
none
especially
those
two
that
I
mentioned
in
the
beginning
:
so
I
most
approve
that
of
Trelcatius
which
premiseth
two
principles
.
First
,
Cognitionis
,
the
Scriptures
.
Secondly
,
Re●
which
is
God
:
and
then
proceeds
to
the
parts
,
because
it
comes
neerest
to
the
accurate
method
in
generall
:
though
in
many
particulars
I
prefer
either
of
the
other
two
before
it
.
I
will
now
in
a
word
commend
unto
you
the
use
of
that
which
ye
have
heard
,
from
whence
you
shall
perceive
my
scope
in
this
delineation
:
I
confesse
I
have
done
it
so
rudely
and
rawly
,
that
it
may
bee
rather
a
meanes
to
breed
a
loathing
,
than
a
liking
of
Divinity
:
as
Socrates
to
beat
down
the
pride
of
Alcibiades
(
as
Aelian
tels
the
story
)
which
the
opinion
of
his
great
possessions
had
bred
in
him
,
shewing
him
a
map
of
Greece
,
bid
him
find
out
his
land
if
he
could
,
but
when
hee
could
not
,
said
thus
to
him
,
and
are
not
you
ashamed
then
,
to
be
proud
of
those
lands
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
so
may
some
man
thinke
the
worse
of
the
rich
possession
of
Divinity
,
because
in
the
little
map
that
I
have
drawn
many
parcels
are
not
to
be
found
,
and
as
Tully
sayth
of
hangings
,
or
such
like
,
so
long
as
they
are
folded
together
and
wraped
,
there
is
no
sight
of
them
,
nothing
that
may
draw
liking
or
wonder
:
so
long
as
these
Divine
truths
are
folded
and
plighted
together
in
these
few
divisions
,
there
is
no
lustre
or
light
sparkles
from
them
,
that
may
inflame
the
beholder
with
love
towards
them
;
but
if
they
were
opened
and
displayed
mirabiles
amores
excitarent
sui
:
yet
my
purpose
was
,
because
I
cannot
go
through
all
,
at
least
to
give
you
a
light
a
far
off
;
as
the
tempter
led
our
Savior
into
an
high
mountaine
whence
he
shewed
him
all
the
Kingdomes
of
the
earth
,
the
glory
of
which
might
intice
him
;
so
have
I
presented
you
a
view
of
all
divinity
to
incite
you
to
a
love
and
study
of
them
:
But
why
do
I
use
such
a
comparison
:
rather
as
the
Lord
caried
Moses
into
mount
Nebo
,
whence
he
saw
the
holy
land
though
he
could
not
enter
into
it
:
so
because
I
cannot
lead
you
into
the
possession
of
this
holy
land
,
I
have
at
least
lent
you
a
prospect
of
it
:
I
might
out
of
all
the
particulars
single
out
some
more
excellent
peeces
to
kindle
your
affections
,
but
I
must
omit
it
:
and
end
with
this
counsell
;
that
every
one
that
intends
the
study
of
Divinity
,
would
indeavor
to
get
and
hold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Paul
advertiseth
Timothy
,
a
form
of
wholsome
words
,
for
the
singular
utility
that
it
will
bring
to
him
:
first
in
regard
of
his
memory
,
which
is
wonderfully
helped
by
this
,
as
you
al
know
,
though
I
spare
to
tell
you
:
both
out
of
your
first
principles
of
Art
,
as
also
by
experience
:
And
he
that
carries
about
with
him
in
his
head
a
frame
of
Divinity
,
shall
have
a
safe
treasury
,
where
to
repose
all
scattered
and
loose
notions
that
he
heares
or
reads
,
the
severall
branches
of
it
shall
be
like
so
many
borders
of
herbs
,
so
many
beds
of
flowers
,
so
many
boxes
of
spices
,
in
which
he
may
meet
with
them
againe
upon
all
occasions
.
Secondly
,
in
regard
of
Judgement
which
is
much
strengthened
and
backed
by
this
:
for
this
will
furnish
him
with
the
most
principall
things
of
the
Art
,
which
he
shall
behold
under
one
,
so
that
he
may
compare
them
together
and
examine
them
at
his
pleasure
:
and
as
in
a
map
a
man
may
see
places
how
they
are
situat
for
North
and
South
or
the
like
,
and
what
distance
there
is
from
place
to
place
,
may
easily
be
measured
:
so
in
such
a
frame
,
or
tipe
,
a
man
may
behold
what
agreement
or
distance
there
is
between
one
thing
and
another
in
Divinity
:
how
one
thing
borders
upon
another
&c.
without
any
difficulty
,
and
this
reduced
to
use
will
appeare
better
either
in
a
controversie
,
which
will
receive
much
light
,
the
doubtfull
truth
being
reduced
to
his
proper
seat
,
and
there
examined
and
decided
by
some
infallible
truths
:
and
so
in
the
explication
of
a
place
of
Scripture
according
as
a
man
hath
made
a
plat
forme
of
Divinity
familiar
to
him
;
so
will
he
expedite
himselfe
better
or
worse
according
as
it
is
:
for
it
will
direct
him
how
to
conceive
of
a
trope
or
proper
signfication
of
a
word
;
and
so
in
other
cases
.
Thirdly
,
and
lastly
for
invention
,
this
will
furnish
him
with
an
inexhaust
treasury
of
matter
springing
from
the
conference
of
one
portion
with
another
;
but
will
be
most
beneficiall
,
for
the
discovery
of
two
arguments
most
necessary
,
the
Genera
I
meane
,
which
will
appeare
out
of
the
Series
,
and
the
Definitions
which
will
be
as
succinct
and
perspicuous
in
such
an
order
,
as
you
see
they
are
obscure
and
tedions
without
it
:
a
Divine
without
this
cannot
chuse
but
have
all
his
knowledge
snared
and
intangled
,
as
if
he
were
in
a
labyrinth
without
a
clue
.
Of
the
Happinesse
of
MAN
.
CHAP.
III.
MY
purpose
was
,
according
to
the
method
that
is
commonly
received
and
practised
among
the
best
Artists
in
the
delivery
of
Arts
,
immediately
after
the
definition
of
Divinity
explaned
,
to
have
proceeded
to
the
distribution
:
because
I
desire
to
make
haste
out
of
these
Scholasticall
and
notionall
truths
,
to
such
things
as
may
be
more
practicall
and
profitable
:
but
the
time
approching
,
and
the
duties
to
be
then
performed
by
us
,
putting
me
in
mind
,
I
will
alter
my
course
a
little
,
and
direct
my
speech
so
,
that
if
it
be
not
every
way
sutable
,
which
my
generall
project
would
not
permit
,
yet
I
hope
it
shall
not
be
altogether
unseasonable
:
though
it
concerne
not
the
receiving
of
the
Sacrament
in
particular
,
yet
it
shall
in
generall
concerne
matters
of
practise
and
use
:
though
it
direct
not
receivers
in
a
peculiar
manner
,
yet
it
shall
not
stand
Sholars
only
in
hand
(
as
perhaps
the
other
doth
)
but
every
Christian
in
their
measure
to
know
and
doe
:
for
I
meane
to
speake
of
the
Happines
of
man
,
wherein
it
consists
:
and
though
I
intended
to
have
interposed
the
distribution
and
Synopsis
of
Divinity
between
the
definition
and
this
,
as
I
said
,
yet
as
he
in
Plutarch
said
more
prittily
then
piously
;
when
he
threw
at
a
dog
,
but
hit
his
stepmother
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
I
may
say
:
for
if
I
had
continued
in
my
first
resolution
for
my
method
,
I
should
have
gone
forth
by
the
footsteps
of
the
stocke
,
and
fed
my
kids
,
by
the
tents
of
other
shepheards
,
as
our
Saviour
counsels
his
Spouse
,
in
the
first
of
the
Canticles
,
I
should
not
have
straid
a
whit
out
of
the
common
road
:
but
as
I
have
now
altered
it
,
I
think
I
shall
gaine
this
advantage
,
to
go
the
neerest
way
,
according
to
the
exact
prescript
of
Art
;
for
by
the
same
reason
that
I
thought
it
probable
,
before
that
the
distribution
of
art
in
generall
arises
from
the
Object
,
it
being
in
it self
specially
indivisible
,
&
the
multiplication
of
precepts
in
the
same
Art
arises
from
the
multiplicity
and
variety
of
the
severall
branches
of
some
particular
object
:
I
think
it
will
follow
by
good
consequence
,
that
the
Distribution
of
an
Art
will
follow
the
distribution
of
his
object
:
the
Art
it selfe
being
divided
,
but
by
accident
in
reference
to
the
object
,
with
which
it
goes
along
:
even
as
Logick
would
be
perhaps
not
more
truely
,
because
the
matter
is
the
same
,
but
more
truly
(
as
we
say
)
in
formality
,
be
ordered
thus
,
if
it
were
defined
Dialectica
est
Ars
rationis
:
Ratio
est
simplex
vel
Composita
,
so
that
you
should
understand
the
object
primarily
to
beare
the
division
,
which
should
notwithstanding
secondarily
redound
to
the
Art
it selfe
,
with
which
that
is
linked
in
so
neer
a
conjunction
:
but
thus
much
by
the
way
,
onely
upon
occasion
of
the
alteration
of
that
method
,
which
I
first
propounded
to
my self
:
I
come
now
to
the
point
,
I
meane
to
prosequte
,
namely
concerning
the
Happinesse
of
man
:
wherein
,
that
I
may
proceed
with
least
offence
and
most
expedition
,
I
will
first
premise
some
few
observations
unfolding
the
ambiguities
of
some
terms
,
that
occur
in
this
argument
,
and
may
otherwise
breed
some
obscurity
in
the
matter
:
And
then
secondly
,
I
will
deliver
the
principall
things
to
be
known
,
in
two
conclusions
or
assertions
:
for
the
first
I
will
name
three
onely
,
and
that
very
briefly
.
First
,
Summum
bonum
,
may
be
taken
two
wayes
.
First
,
for
Bonum
praestantissimum
and
singulare
,
which
excels
and
surpasses
all
other
in
comparison
,
and
that
is
some
one
particular
good
,
which
is
exalted
above
his
fellows
,
to
the
highest
degree
of
eminency
.
Secondly
,
for
Bonum
integrum
or
universale
which
is
a
collection
of
all
the
particulars
,
comprehended
under
the
Spheare
or
latitude
of
bonum
,
and
therefore
called
summum
,
because
all
being
ranked
according
to
methods
heraldry
,
that
sits
in
the
highest
place
,
that
justly
challenges
the
precedency
:
to
accommodate
this
to
our
present
purpose
,
in
the
first
acception
,
God
is
said
,
and
most
truly
to
be
summum
bonum
,
for
to
whom
will
yee
liken
mee
,
saith
the
Lord
in
the
Prophet
,
or
what
may
compare
with
God
,
as
it
is
in
the
Psalme
:
but
in
the
second
meaning
it
is
not
so
,
neither
is
it
any
one
particular
that
can
claime
that
name
,
but
it
is
a
confluence
and
concurrence
of
all
together
that
makes
summum
bonum
:
the
use
of
this
distinction
shall
appeare
by
and
by
.
Secondly
,
you
must
distinguish
between
Summum
Bonum
taken
in
either
of
the
former
senses
,
and
Beatitudo
,
as
Polanus
doth
:
the
former
consideration
is
of
good
things
,
barely
&
absolutely
,
as
so
in
themselves
,
the
latter
beside
that
,
is
respective
and
includes
an
habitude
in
which
they
stand
to
man
,
who
injoies
them
:
or
as
the
Schoolemen
have
it
,
in
other
words
there
is
a
double
beatitude
,
objectiva
,
the
same
that
summum
,
and
that
is
God
,
as
it
is
taken
for
praestantissimū
,
or
a
collection
of
all
,
in
a
word
,
humanum
bonum
,
according
to
the
other
signification
,
and
secondly
formalis
,
the
same
that
I
cal'd
beatitudo
in
propriety
,
as
distinct
from
summum
bonum
,
and
that
is
,
either
that
operation
by
which
we
have
union
with
the
summum
bonum
and
injoy
it
,
as
they
say
commonly
,
or
that
habit
or
state
as
I
rather
think
from
whence
a
man
hath
the
denomination
of
Happinesse
,
or
both
,
for
both
of
necessity
must
be
conceived
.
Thirdly
,
you
must
observe
a
triple
latitude
in
the
signification
of
this
word
Happines
.
First
,
in
the
largest
sense
,
the
fruition
of
any
good
,
being
a
portion
of
it
,
doth
also
get
the
name
of
happinesse
,
and
he
is
at
large
an
happy
man
,
who
injoyes
any
such
particular
good
,
and
so
we
use
to
say
occasionally
,
hearing
of
any
good
befals
any
man
,
he
is
an
happy
man
,
so
far
namely
as
that
will
extend
,
for
otherwise
the
same
man
may
want
many
things
,
and
be
simply
to
say
,
very
miserable
.
Secondly
,
in
the
strictest
sense
that
is
happinesse
only
that
arises
from
a
confluence
of
all
humane
good
,
and
he
onely
deserves
the
name
in
whom
they
all
meet
and
are
married
;
and
thus
no
man
upon
earth
,
is
or
shall
bee
happy
.
Thirdly
,
in
a
middle
sense
,
that
is
happines
where
the
fruition
of
good
,
though
not
free
from
all
mixture
of
evill
;
yet
is
so
prevalent
&
predominant
,
that
it
may
justly
denominate
a
man
happy
simply
,
though
not
simply
happy
in
all
respect
,
and
that
man
is
happy
where
this
is
to
be
found
:
this
last
you
may
call
out
of
the
Schoolmen
essentiall
happinesse
and
true
,
the
second
integrall
and
compleat
happinesse
,
the
third
for
distinctions
sake
if
you
will
,
partiall
and
incompleat
Happinesse
:
I
might
add
something
also
of
true
and
false
happinesse
,
sound
and
supposed
,
but
the
homonymie
is
so
palpable
that
I
shall
not
need
,
and
therefore
will
content
my selfe
with
that
which
hath
been
said
already
of
the
first
point
,
reserving
other
things
that
may
seeme
to
be
of
moment
and
consequence
to
their
proper
oportunities
:
and
passe
now
to
the
second
part
I
promised
,
which
was
to
shew
,
what
happines
is
,
and
wherein
it
consists
in
two
conclusions
,
and
that
according
to
the
two
stricter
acceptions
of
the
word
even
now
mentioned
.
The
first
shall
declare
what
integrall
and
compleat
happinesse
is
,
and
wherein
it
consists
.
The
second
what
true
and
essentiall
happinesse
is
,
and
wherein
it
consists
:
the
first
I
will
dispatch
briefly
meaning
to
insist
most
upon
the
latter
.
Compleat
happinesse
,
I
call
that
where
nothing
is
defective
,
and
you
may
conceive
it
,
I
think
tolerably
,
by
such
a
discription
or
a
like
.
Happinesse
is
a
perfect
estate
of
a
reasonable
nature
wherein
it
injoys
all
good
that
is
due
unto
it
.
I
describe
it
by
estate
rather
then
Operation
,
because
no
operation
doth
denominate
the
efficient
,
but
happines
doth
the
subject
:
again
every
operation
is
transient
,
and
in
a
continuall
flux
,
but
happinesse
seemes
to
be
something
permanent
:
and
thirdly
operation
doth
never
perfectly
exist
:
but
happines
doth
:
otherwise
,
that
of
Solon
should
be
true
which
the
Philosopher
rejects
,
Ante
obitum
nemo
supremaque
funera
foelix
:
and
a
man
should
not
be
happy
till
he
were
not
at
all
.
Secondly
I
adde
a
perfect
state
,
which
needs
no
further
explication
.
Thirdly
,
I
say
of
a
reasonable
creature
:
because
as
Scaliger
well
taxes
Cardan
,
for
attributing
vitam
beatam
muscae
quae
sane
ex
optimo
purissimoque
loquendi
genere
soli
debetur
homini
:
and
if
the
meaning
be
,
because
nothing
is
wanting
to
it
,
non
improbè
sentit
sed
plusquam
improbè
loquitur
:
for
that
reason
is
no
sufficient
appellation
or
warrant
for
that
,
for
if
we
would
deglubere
significationem
,
as
he
speakes
in
that
manner
,
by
the
same
ambitious
superstition
we
might
call
an
element
happy
,
because
it
is
in
his
own
place
,
which
would
be
nugae
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
we
read
in
Xenophon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
a
trope
improperly
so
stiled
:
but
whereas
,
as
Scaliger
seemes
to
appropriat
happinesse
to
a
man
,
I
think
that
is
not
right
,
neither
is
it
his
purpose
so
to
restraine
it
,
for
an
Angel
may
be
happy
even
in
propriety
of
language
:
and
therefore
speaking
in
generall
I
extend
it
as
far
as
it
goes
to
all
reasonable
creatures
,
though
I
intend
the
particular
application
and
use
to
man
only
now
follows
the
other
part
of
the
description
which
saith
it
is
such
an
estate
of
the
reasonable
creature
,
wherein
it
injoyes
all
that
good
which
is
due
unto
it
.
And
this
perhaps
might
have
sufficed
alone
to
have
described
Happinesse
to
have
been
the
fruition
of
all
good
due
to
man
,
though
the
other
make
it
more
plaine
and
full
;
where
,
First
,
by
good
that
is
due
,
I
meane
not
by
any
necessary
bond
or
obligation
in
which
God
is
tyed
to
the
creature
to
give
it
,
but
that
which
hath
proportion
unto
and
congruity
with
the
nature
of
man
,
and
to
which
therefore
man
hath
a
naturall
aptitude
and
appetite
or
propension
.
Secondly
,
by
all
good
I
say
,
because
man
being
a
compound
creature
must
have
a
compound
happines
of
many
ingredients
,
because
the
perfection
of
the
whole
must
result
from
the
perfection
of
every
part
;
and
you
may
digest
them
thus
:
the
good
is
either
Summum
which
is
God
,
as
I
said
;
or
Subordinatum
,
and
this
again
is
either
internum
within
the
essence
of
a
man
;
or
externum
without
him
:
Internum
is
either
Bonum
Corporis
or
Bonum
Animae
:
bonum
Animae
is
either
Intellectus
or
Voluntatis
:
or
if
you
had
rather
take
them
without
this
curiosity
of
Art
,
they
are
five
.
First
,
God
and
his
favor
,
as
the
supreame
Lord
.
Secondly
,
Reason
,
right
and
conformable
to
God
.
Thirdly
,
a
will
in
tune
and
conformable
to
right
reason
.
Fourthly
,
a
body
in
good
temper
and
disposition
serviceable
to
a
will
tuned
.
Fiftly
,
outward
blessings
answerable
to
all
the
rest
:
these
make
the
spheare
and
circle
of
good
;
which
,
upon
whose
head
soever
they
fall
,
doe
crowne
him
with
compleat
and
perfect
happines
:
which
,
because
of
my
propounded
brevity
,
it
shall
suffice
to
have
made
an
enumeration
of
,
without
illustration
.
Thirdly
,
for
fruition
I
may
conveniently
and
proportionably
name
five
degrees
of
it
:
though
perhaps
every
one
of
them
shall
not
be
judged
exactly
necessary
.
First
,
possession
and
usurpation
or
use
of
those
good
(
for
I
joyn
those
two
together
)
because
perhaps
they
cannot
alway
be
well
distinguished
in
that
respect
(
they
have
to
happinesse
)
which
is
for
the
most
part
by
the
action
of
virtue
,
secondly
,
knowledge
of
that
possession
,
and
a
consideration
reflected
upon
our
riches
and
happines
,
Thirdly
delight
springing
from
that
knowledge
,
fourthly
quiet
of
all
parts
filled
with
that
delight
and
satisfied
,
fiftly
,
security
of
that
quiet
upon
assurance
reasonable
of
the
continuance
and
perpetuity
of
that
estate
and
those
good
:
All
these
where
they
meet
are
enough
to
milk
out
all
the
good
that
can
be
in
them
;
to
suck
out
all
the
juice
and
sweetnesse
,
all
the
marrow
and
fatnesse
that
they
have
:
and
the
name
of
felicity
sometimes
imports
some
one
of
these
,
sometime
two
or
more
,
and
the
opinions
of
Philosophers
and
divines
accordingly
pitch
upon
them
:
but
where
there
is
a
concourse
of
all
,
I
cannot
see
what
should
bee
wanting
:
for
he
that
hath
such
a
fruition
of
all
good
eternall
,
internall
,
externall
,
in
body
Soule
and
whole
man
,
as
brings
with
it
a
perfect
quietation
of
the
naturall
appetite
joyned
with
unspeakable
delight
,
and
unmoved
security
(
that
I
may
contract
all
into
a
narrow
roome
)
Quis
non
illum
beatum
dixerit
&
non
potius
beatissimum
:
I
might
enlarge
these
things
with
illustrations
and
probations
if
the
matter
required
,
but
I
think
it
so
perspicuous
and
evident
to
any
that
will
consider
it
,
that
it
would
be
but
lost
labour
to
dwell
any
longer
upon
it
:
especially
this
being
agreeable
with
that
definition
which
you
know
is
common
out
of
Boetius
,
that
Beatitudo
est
status
bonorum
omnium
aggregatione
perfectus
,
and
that
of
Anselm
Sufficientia
commodorum
omnium
,
and
that
of
Austin
,
Beatus
est
qui
habet
quicquid
vult
&
nihil
mali
vult
as
they
are
alleaged
by
Gregory
de
Valentia
:
and
I
thinke
it
is
the
common
notion
that
presents
it selfe
to
all
men
,
when
they
heare
that
word
Happines
,
to
think
presently
upon
some
universall
good
:
and
he
that
would
make
an
emblem
or
picture
of
happinesse
,
must
set
it
forth
like
that
of
Peace
among
the
Ancients
with
a
cornucopia
an
horn
of
plenty
in
the
hand
,
or
like
the
picture
of
Pan
,
with
all
shapes
and
infinite
variety
:
and
therefore
according
to
my
promise
and
desire
I
will
now
proceed
to
the
second
assertion
which
shall
explaine
what
essentiall
happinesse
is
,
and
wherein
it
consists
:
wherein
I
may
be
more
punctuall
,
because
it
will
be
more
properly
Theologicall
as
you
shall
perceive
:
Essentiall
Happines
I
understand
,
which
though
it
want
many
particulars
,
which
are
de
integritate
felicitatis
,
yet
it
hath
all
things
that
are
de
essentia
,
and
hath
enough
to
salve
the
name
and
title
of
happinesse
in
truth
and
propriety
:
as
a
man
that
wants
his
arms
or
legs
is
not
integer
homo
;
but
so
long
as
the
Soule
is
united
to
the
body
is
a
man
:
or
,
as
the
name
being
given
according
to
the
predominant
part
;
wine
doth
not
lose
the
name
of
wine
for
a
little
water
mingled
with
it
:
so
here
,
though
there
be
some
wants
and
consequently
some
misery
mingled
with
this
happines
,
yet
taking
more
of
happines
then
misery
,
it
hath
the
name
and
nature
of
happines
;
and
this
I
call
essentiall
Happines
:
and
this
I
say
must
be
placed
in
God
alone
and
our
fruition
of
him
or
union
with
him
.
But
to
handle
this
point
more
fully
,
as
I
purpose
in
the
rest
hereafter
to
take
some
place
of
Scripture
for
a
ground
and
foundation
to
build
upon
(
where
it
may
be
done
conveniently
)
so
I
will
doe
here
:
and
that
you
shall
find
in
the
last
verse
of
the
144
Psalme
,
where
ye
have
these
words
Blessed
are
the
people
that
are
in
such
a
case
,
yea
blessed
are
the
people
whose
God
is
the
Lord
:
which
as
you
see
,
speaks
of
blessednes
,
and
as
I
conceive
,
couch
as
much
of
that
argument
,
and
for
our
present
scope
,
as
any
that
I
could
meet
withall
:
and
I
am
only
sorry
the
time
is
so
short
that
I
shall
be
forced
but
to
name
the
things
I
have
to
deliver
,
because
I
resolve
to
goe
through
with
this
point
and
dispatch
it
at
this
time
.
The
Psalme
as
may
seeme
,
was
composed
in
time
of
war
,
and
is
partly
spent
in
a
laudatory
thanksgiving
for
successe
and
victory
;
Blessed
be
the
Lord
my
strength
,
which
teacheth
my
hands
to
war
and
my
fingers
to
fight
:
and
partly
is
petitory
,
conteining
a
suite
to
God
for
further
safety
and
deliverance
from
the
proud
enemy
and
war
,
that
the
Church
might
injoy
the
blessings
of
peace
Bow
thy
heavens
ô
Lord
and
come
downe
,
touch
the
mountaines
and
they
shall
smoke
:
that
our
sons
may
be
as
plants
grown
up
in
their
youth
;
that
our
daughters
may
be
as
corner
stones
polished
after
the
similitude
of
a
pallace
:
and
there
having
made
a
Catalogue
of
the
benefits
of
peace
,
the
Psalmist
concludes
all
with
this
Epilogue
,
this
sweet
and
patheticall
Epiphonema
;
Blessed
are
the
people
that
are
in
such
a
case
,
yea
blessed
are
the
people
whose
God
is
the
Lord
:
which
hath
two
parts
,
as
ye
see
,
like
the
portion
of
Acsah
that
Caleb
gave
her
,
the
Springs
above
and
the
Springs
beneath
;
like
the
blessing
of
Isaak
divided
among
his
two
sons
:
the
blessing
of
Esau
,
the
fatnes
of
the
earth
and
the
dew
of
heaven
shall
be
thy
portion
;
and
the
blessing
of
Jacob
,
the
dew
of
heaven
and
the
fatnes
of
the
earth
:
the
blessings
of
the
left
hand
,
Blessed
are
the
people
that
are
in
such
a
case
;
and
the
blessings
of
the
right
hand
,
yea
blessed
are
the
people
whose
God
is
the
Lord
:
I
must
speake
something
of
either
;
and
principally
,
as
appliable
to
any
man
single
;
yet
so
,
that
I
will
sprinkle
something
as
they
concerne
a
nation
or
people
,
for
which
the
letter
of
the
text
is
most
direct
.
Doctrine
.
The
first
point
is
this
,
that
outward
prosperity
and
peace
is
a
blessing
of
God
,
and
confers
to
our
happines
,
whether
you
consider
one
person
or
an
whole
people
:
you
must
understand
this
according
to
the
ordinary
distinction
in
this
case
,
of
per
se
&
per
accidens
;
it
is
so
per
se
,
in
his
owne
nature
,
though
we
through
our
sin
may
interpolare
naturam
,
that
I
may
use
Tertullians
phrase
of
the
Divell
,
in
a
sense
not
much
different
,
we
may
alternature
and
make
that
which
is
of
it selfe
helpfull
unto
us
,
hurtfull
:
and
thus
that
truth
is
evident
and
cleare
.
Reason
First
,
because
those
outward
things
have
an
aptitude
in
them
to
satisfie
mans
naturall
appetite
:
for
in
every
man
(
being
a
compound
nature
,
the
vinculum
of
heaven
and
earth
in
which
both
are
,
as
it
were
,
married
by
the
conjunction
of
his
soule
and
body
)
there
is
a
double
man
,
inward
and
outward
:
now
this
homo
externus
,
agrees
with
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
well
as
his
inward
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Platonicks
speake
:
and
therefore
stands
in
need
of
outward
things
both
for
necessity
to
sustaine
and
preserve
him
,
as
also
for
lawfull
delight
to
cheere
and
refresh
him
.
Secondly
,
outward
good
things
are
to
him
both
the
subject
and
instruments
of
many
virtues
,
and
so
great
advantages
in
his
course
of
godlinesse
,
both
to
furnish
himselfe
,
and
to
helpe
and
further
his
brethren
,
and
in
both
to
promote
the
honor
of
God
in
his
true
worship
,
and
therefore
David
,
who
was
a
man
of
war
,
could
not
build
the
house
of
God
,
and
that
Solomon
his
son
might
,
God
gave
him
rest
round
about
from
all
his
enemies
,
and
riches
in
such
aboundance
that
gold
in
his
time
was
like
stones
in
the
street
,
and
silver
like
the
dust
of
the
earth
,
and
hence
it
is
,
Thirdly
that
God
is
said
to
give
these
blessings
to
his
children
as
testimonies
of
his
love
and
favor
,
and
as
rewards
of
their
faithfull
obedience
:
he
brought
the
children
of
Israel
out
of
Aegypt
the
land
of
bondage
into
Canaan
the
land
of
promise
,
out
of
the
land
where
they
were
fed
with
onions
and
garlick
,
into
the
land
that
flowed
with
milk
and
hony
:
and
wishes
pathetically
in
the
81.
Psalme
,
O
that
my
people
had
harkened
unto
me
,
and
Israel
had
walked
in
my
wayes
,
I
should
soone
have
subdued
their
enemyes
,
and
turned
my
hand
against
their
adversaries
;
He
should
have
fed
them
also
with
the
finest
of
the
wheat
,
and
with
hony
out
of
the
rocke
,
I
should
have
satisfied
them
:
But
why
do
I
go
about
to
prove
this
since
all
the
world
almost
is
more
prone
to
dote
upon
these
externall
blessings
,
as
the
only
happinesse
,
rather
then
to
doubt
,
whether
they
confer
to
it
at
all
or
no!
it
was
well
said
that
he
that
cal'd
Riches
bona
goods
first
,
was
a
better
husband
then
divine
,
but
it
may
be
thought
that
the
most
are
such
husbands
that
enquire
who
will
shew
us
any
goods
,
as
though
they
were
the
onely
good
:
and
therefore
I
had
more
need
to
improve
it
by
making
use
,
then
prove
it
by
reason
,
and
a
threefold
use
,
offers
it selfe
to
our
consideration
.
Application
.
First
,
not
to
fasten
our
eyes
upon
the
things
themselves
,
but
to
looke
up
to
heaven
and
acknowledge
God
the
author
of
all
the
good
we
injoy
,
with
humble
thankefulnesse
,
and
thankfull
humility
:
Thou
crownest
the
yeere
with
thy
goodnes
ô
Lord
and
thy
steps
drop
fatnes
,
65.
Thou
preparest
a
table
before
me
in
the
presence
of
my
enemyes
.
Thou
anointest
my
head
with
oyle
my
cup
runneth
over
:
the
Lord
hath
given
us
that
health
and
prosperity
,
and
peace
and
plenty
of
all
things
that
we
injoy
,
Blessed
bee
the
name
of
the
Lord
:
But
this
not
enough
but
therefore
.
2.
Let
us
labor
to
imploy
and
improve
all
these
blessings
,
that
he
hath
so
liberally
bestowed
on
us
,
to
the
best
advantage
of
his
glory
:
least
God
complain
of
us
,
as
of
the
Jewes
once
in
the
Prophet
,
That
we
abuse
his
corn
,
and
his
wine
,
and
his
oyle
,
I
may
say
,
his
time
and
his
wit
,
and
his
learning
,
to
our
unlawfull
lusts
and
lovers
:
O
that
now
when
God
hath
given
us
peace
from
our
enemies
round
about
us
,
while
we
have
meanes
,
we
had
also
minds
to
build
the
Temple
of
the
Lord
,
to
advance
the
kingdome
of
our
Lord
Jesus
Christ
:
let
us
make
these
externall
favors
,
but
looking
glasses
through
which
we
may
behold
the
beauty
of
God
that
gave
them
;
but
as
ladders
Scala
creaturarum
,
and
stairs
to
climbe
up
to
heaven
:
though
they
have
a
naturall
goodnes
in
themselves
,
yet
they
have
no
morall
to
us
,
but
in
ordine
to
this
end
without
which
they
are
vanity
.
Thirdly
,
if
these
be
good
blessings
and
confer
to
happinesse
,
then
let
us
sympathize
with
the
Saints
that
want
them
;
Let
us
pray
for
the
peace
of
Jerusalem
:
Peace
be
within
thy
wals
,
and
prosperity
with
in
thy
pallaces
:
And
now
I
come
to
the
second
and
more
principall
point
,
which
I
thought
to
have
stood
most
upon
,
but
the
time
hath
prevented
me
:
and
therefore
I
will
delineate
onely
the
particulars
,
and
perfect
them
at
some
other
oportunity
;
for
the
former
is
not
enough
:
he
is
not
an
happy
man
,
whose
bones
are
full
of
marrow
,
and
his
eyes
stand
out
with
fatnesse
:
that
swims
in
pleasure
and
riches
,
and
shines
in
purple
and
scarlet
and
fares
deliciously
every
day
:
that
lives
in
a
land
that
flowes
with
milke
and
hony
,
and
washes
his
paths
in
butter
:
but
who
then
?
Blessed
is
the
man
,
the
people
whose
God
is
the
Lord
:
the
point
then
is
this
:
Doctrine
.
Our
chief
happines
consists
in
our
union
,
with
God
and
fruition
of
him
:
the
phrase
I
think
whose
;
God
is
the
Lord
imports
thus
much
,
they
who
are
in
covenant
with
God
,
when
God
accepts
some
for
his
people
and
servants
and
testifies
so
much
especially
by
acquainting
them
with
his
ordinances
,
and
when
reciprocally
they
acknowledge
and
imbrace
him
for
their
God
walking
in
humble
obedience
to
his
commandements
,
so
that
happines
stands
.
First
,
in
that
relation
between
us
and
God
.
Secondly
,
is
maintained
by
those
actions
mutuall
on
either
part
:
and
thus
the
truth
may
be
cleare
for
these
reasons
.
Reason
.
First
,
because
God
is
the
most
eminent
good
of
all
,
imcomparably
beyond
all
other
,
both
severally
and
joyntly
;
and
therefore
the
fruition
of
him
is
essentiall
happines
though
others
be
wanting
,
because
there
will
be
more
good
then
evill
in
such
an
estate
,
as
that
man
is
rich
that
hath
a
pearle
suppose
of
infinite
value
,
worth
many
thousands
though
he
want
many
things
.
Secondly
,
because
God
conteines
all
other
things
virtually
in
himselfe
,
so
that
he
that
hath
God
hath
all
,
for
he
alone
can
and
will
give
all
.
Thirdly
,
because
God
alone
can
supply
the
want
of
all
the
rest
,
in
the
proper
effect
of
Happinesse
by
himselfe
,
and
all
that
we
would
desire
to
find
in
them
,
we
may
have
in
him
;
for
a
full
content
and
quiet
of
the
mind
and
satisfying
of
the
whole
appetite
,
is
that
which
we
hunt
for
,
and
would
faine
distill
,
and
milk
out
all
the
particulars
we
desire
,
but
this
is
richly
and
royally
afforded
us
by
God
alone
:
How
excellent
is
thy
loving
kindnes
ô
God
when
the
children
of
men
put
their
trust
under
the
shadow
of
thy
wing
,
they
shall
be
aboundantly
satisfied
with
the
fatnes
of
thy
house
;
and
thou
shalt
make
them
drink
of
the
river
of
thy
pleasure
;
for
with
thee
is
the
fountaine
of
life
,
in
thy
light
shal
we
see
light
.
The
uses
of
this
point
may
be
these
,
Application
.
First
,
for
confutation
of
all
those
fond
,
and
vaine
opinions
of
the
vulgar
,
or
of
the
learned
Philosophers
about
happinesse
,
some
placing
it
in
pleasure
,
some
in
honor
,
some
in
riches
,
the
most
reasonable
in
virtue
,
which
well
interpreted
hath
some
truth
,
we
have
better
learned
to
place
it
in
the
fruition
of
God
.
Secondly
,
for
reprehension
of
the
practise
of
carnall
and
worldly
men
,
that
even
in
the
bosom
of
the
Church
and
Schoole
of
Christ
,
are
such
non
proficients
,
that
they
seek
no
further
,
neglecting
the
communion
with
God
,
and
following
those
things
with
great
greedinesse
,
tanquam
haec
sint
nostri
medicina
doloris
.
Thirdly
,
for
instruction
of
all
,
Many
say
who
will
shew
us
any
good
:
but
come
hither
,
and
as
God
said
to
Moses
,
Ostendam
tibi
omne
bonum
,
when
he
gave
him
but
a
glimps
of
himself
,
&
his
glory
,
god
is
al
good
god
is
perfect
happines
.
4.
For
Exhortation
,
there
is
no
man
but
desires
happines
:
when
the
jugler
undertook
to
tell
every
man
what
he
wished
for
,
and
desired
,
and
much
company
was
met
to
see
the
issue
of
his
promise
with
great
expectation
,
out
comes
the
mountebank
and
bids
them
be
attentive
,
and
then
said
,
Hoc
omnes
vultis
,
vili
emere
&
caro
vendere
:
and
another
said
Omnes
laudari
se
exoptant
,
this
Austin
finds
fault
withall
.
At
si
dixissent
inquit
omnes
beati
esse
vultis
,
miseri
esse
non
vultis
,
dixissent
aeliquid
,
autem
nullus
in
sua
non
agnosceret
voluntate
:
Behold
then
this
happinesse
to
enjoy
the
favor
of
God
to
have
communion
with
him
,
labor
therfore
for
this
,
use
al
means
that
God
hath
appointed
,
particularly
this
Sacrament
to
which
God
invites
us
now
at
this
time
;
wherein
God
offers
himselfe
to
every
beleever
in
a
most
neer
communion
:
the
Sybarites
,
when
they
invited
to
a
feast
were
wont
to
give
their
women
a
yeeres
warning
to
deck
and
trim
and
prepare
themselves
:
this
is
an
anniversary
solemnity
with
some
,
and
it
were
to
be
wished
it
were
not
so
seldome
with
us
:
let
us
prepare
our selves
accordingly
to
be
fit
guests
,
for
this
table
,
not
without
the
wedding
garment
:
that
we
may
present
our selves
before
our
God
adorned
with
lively
faith
in
Christ
,
and
a
resolute
purpose
of
denying
our selves
and
our
lusts
and
yeelding
sincere
obedience
to
all
his
Commandements
,
and
so
he
may
dwell
with
us
,
and
we
may
walk
with
him
:
we
may
be
incorporated
into
him
,
he
may
live
in
us
,
&
we
in
him
:
we
may
be
assimilated
to
him
in
all
holinesse
and
righteousnes
and
conformed
to
his
image
,
which
neere
union
is
livly
set
forth
in
this
Sacrament
,
in
a
word
we
may
be
so
nourished
with
this
heavenly
mannah
that
we
may
go
on
from
strength
to
strength
till
we
see
God
in
Syon
:
Fifthly
and
lastly
,
for
Consolation
for
those
that
injoy
God
a
mid
all
other
wants
:
Excellently
the
Prophet
Habakuck
,
Although
the
figtree
shall
not
blossom
,
neither
shall
fruit
be
in
the
vines
:
the
labor
of
the
Olive
shall
faile
,
and
the
fields
shall
yeeld
no
meat
,
the
flesh
shall
be
cut
off
from
the
fold
,
and
there
shall
be
no
heard
in
the
stalls
:
though
all
earthly
comforts
forsake
us
,
yet
I
will
rejoyce
in
the
Lord
,
I
will
joy
in
the
God
of
my
salvation
.