NATVRALL
OBSERVATIONS
.
CHAP.
1.
Of
the
foure
Elements
.
Proverb.
30.4
.
Who
hath
ascended
up
into
the
heaven
,
or
descended
?
Who
hath
gathered
the
Winds
in
his
fist
?
Who
hath
bound
all
the
Waters
in
a
garment
?
Who
hath
established
all
the
ends
of
the
earth
?
THe
Hebrewes
gather
out
of
this
place
the
foure
Elements
,
How
the
Hebrewes
gather
the
foure
Elements
.
three
of
them
set
downe
here
cleerely
,
the
winde
,
the
water
,
and
the
earth
;
and
the
fourth
the
fire
,
because
it
is
not
clearely
seene
by
us
as
the
rest
of
the
elements
,
therefore
it
is
comprehended
under
the
word
heaven
;
and
by
a
contraction
the
Hebrewes
contract
the
foure
elements
in
this
word
armang
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ignis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
first
letter
aleph
standeth
for
esh
the
fire
;
the
second
letter
Resh
,
for
Ruah
the
wind
;
the
third
letter
men
for
maijn
,
aqua
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
terra
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
water
;
the
fourth
letter
G●aijn
for
gnapher
the
dust
or
earth
.
Ames
9.6
.
It
is
he
that
hath
founded
his
troupes
[
or
bundles
]
in
the
earth
,
the
Hebrewes
meane
by
these
troupes
or
bundles
,
the
elements
,
the
ayre
,
the
water
and
the
fire
which
the
Lord
hath
bound
together
.
Reasons
proving
that
there
are
foure
elements
;
Reasons
proving
that
there
are
foure
elements
.
first
there
is
a
heaven
that
moveth
and
turneth
about
still
,
Reason
,
1
therefore
of
a
necessitie
there
must
be
earth
resting
in
the
midst
of
the
Center
about
the
which
the
heavens
are
moved
;
now
when
we
have
found
out
,
that
of
necessitie
there
must
be
the
element
of
the
earth
,
there
must
be
some
element
contrarie
to
it
which
is
the
fire
,
otherwayes
there
should
be
agreat
defect
in
the
vniverse
;
and
if
the
earth
be
cold
and
dry
,
then
the
fire
must
be
hot
and
drie
according
to
the
rule
of
the
philosopher
,
si
consequens
sequitur
antecedens
,
Regula
Philosopherum
.
consequens
cum
modo
sequitur
antecedens
cum
modo
:
but
the
earth
is
necessarily
cold
and
drie
,
therefore
the
fire
must
be
necessarily
hot
and
drie
;
and
there
must
be
two
middle
elements
betwixt
these
two
which
are
contrary
,
the
ayre
and
the
water
,
the
midst
betwixt
the
two
cannot
be
one
:
and
as
there
are
two
extremes
,
bote
in
the
highest
degree
and
cold
in
the
highest
degree
,
so
there
must
be
one
midst
which
is
temperately
hote
,
and
another
midst
which
is
temperatly
cold
.
Whatsoever
is
found
in
composed
and
perfectly
mixed
bodyes
,
Reason
,
2
the
same
is
found
extra
mixtum
,
without
the
thing
mixed
or
composed
;
example
,
There
are
in
man
a
body
and
a
spirit
,
therefore
there
are
some
which
are
spirits
onely
as
Angels
,
and
some
bodyes
which
are
no
spirits
;
The
spirits
,
breath
,
moysture
,
and
substance
of
man
,
resemble
the
foure
elements
.
in
man
there
are
first
the
spirits
,
and
when
hee
dyeth
they
goe
away
,
and
they
resemble
the
fire
:
Secondly
,
there
is
the
ayre
which
faileth
when
the
body
beginneth
to
consume
,
and
rot
:
thirdly
,
the
moysture
flyeth
out
of
it
which
is
the
water
;
and
last
of
all
it
is
resolved
into
●ust
,
natura
in●initum
renuit
,
&
terminum
quaerit
,
and
alwayes
aymeth
at
an
end
,
The
body
resolved
into
foure
elements
.
and
seeketh
by
the
most
compendious
way
to
attaine
unto
the
same
,
and
therefore
she
hath
established
but
foure
principall
elements
in
composition
of
things
,
and
also
resolving
the
body
into
foure
elements
.
And
as
there
are
foure
Lations
,
one
simply
highest
,
another
respectively
highest
,
a
third
simply
lowest
,
and
a
fourth
respectively
lowest
,
so
there
are
foure
places
;
the
earth
is
simply
lowest
,
and
the
water
is
respectively
lowest
,
the
fire
is
simplie
highest
,
and
the
ayre
respectively
highest
.
Foure
elements
resembled
by
the
complection
of
mans
body
,
and
the
foure
seasons
of
the
yeare
.
Choler
in
the
body
of
man
resembleth
the
fire
,
his
blood
the
ayre
,
melancholie
the
earth
,
and
petuite
the
water
:
and
the
foure
seasons
of
the
yeare
resemble
the
foure
elements
,
the
Winter
resembleth
the
earth
,
the
Autumne
the
water
,
the
Spring
the
ayre
,
and
the
Summer
the
fire
.
God
hath
situated
and
placed
these
elements
that
they
may
have
a
musicall
proportion
one
to
another
,
The
elements
keepe
a
musicall
proportion
one
to
another
.
the
earth
lowest
as
the
basse
,
the
fire
highest
as
the
triple
carying
a
diapason
or
eight
to
the
earth
:
he
hath
set
the
water
next
the
earth
that
it
might
carry
a
diapente
to
the
fire
,
and
a
diatesseron
or
tenor
to
the
earth
;
And
the
ayre
next
the
fire
that
it
may
have
a
diapente
or
counter
tenor
to
the
earth
,
and
a
diatesseron
to
the
fire
;
this
perfect
harmonie
ariseth
from
the
proportionable
temperature
of
the
foure
first
qualities
in
the
elements
,
dry
,
hot
,
cold
,
moyst
,
The
foure
qualities
of
the
elements
.
for
the
chiefe
qualitie
of
the
earth
is
drinesse
,
and
by
participation
of
cold
from
the
water
;
the
chiefe
qualitie
of
the
fire
is
heat
and
partaketh
of
the
earths
drynesse
:
the
water
is
exterame
cold
and
partaketh
of
the
moysture
of
the
ayre
;
the
ayre
is
extreame
moyst
and
partaketh
of
the
heat
of
the
fire
,
so
that
there
are
eight
qualities
here
to
make
up
a
diapason
,
foure
extreame
and
chiefe
,
and
foure
remisse
and
by
participation
,
and
their
harmonie
may
be
taken
up
thus
:
Bassus
,
Terra
|
-
Siccum
1
-
Frigidum
2
|
Tenor
,
aqua
|
-
Frigiaum
.
3.
Diatessaron
.
-
humidum
.
4.
|
Contra
,
aer
|
-
Humidum
5
diapente
-
calidum
6
|
Triplex
,
ignis
|
-
calidum
7
-
Siccum
8
diapason
.
|
As
natures
perfection
is
to
imitate
God
in
his
first
creation
,
The
perfection
of
nature
,
is
to
imitate
God
,
and
of
Art
to
imitate
nature
.
so
the
greatest
perfection
of
art
is
to
imitate
nature
.
Phythagoras
did
find
out
the
concent
of
musicke
by
hearing
a
smith
beating
upon
his
Anvell
with
foure
hammers
being
of
unequall
weight
,
How
Phythagoras
found
out
the
proportion
in
Musicke
.
and
that
he
might
find
out
the
difference
of
the
sound
,
hee
weighed
the
hammers
,
and
hee
found
the
heaviest
to
bee
twelve
pound
weight
,
the
lightest
six
and
the
third
eight
and
the
fourth
nine
according
to
arithmeticall
proportion
,
the
first
being
twice
as
heavie
as
the
second
,
the
fourth
carrying
a
triple
proportion
to
the
first
,
and
the
third
a
double
proportion
and
a
halfe
to
the
first
;
and
according
to
musicall
proportion
the
fourth
to
the
first
was
diapason
,
resembling
the
water
and
the
fire
;
the
third
to
the
first
,
and
the
second
to
the
fourth
,
are
diapente
;
the
first
to
the
second
,
and
the
third
to
the
fourth
are
diatassaron
,
respecting
the
weight
of
the
hammers
.
Pythagoras
that
he
might
make
Art
to
imitate
nature
stretched
out
foure
Lutestrings
betweene
two
roots
of
trees
,
and
making
a
bridge
betwixt
the
two
just
in
the
midst
,
strucke
upon
the
fourth
string
it
maketh
a
diapason
,
so
to
the
first
;
then
he
made
a
bridge
in
the
second
roome
,
the
third
string
made
a
diapente
to
the
first
:
then
hee
set
a
bridge
betwixt
these
two
bridges
,
strucke
upon
the
second
string
,
it
maketh
a
diatessaron
to
the
first
in
respect
of
the
stretching
out
of
the
strings
,
as
may
be
seene
here
.
depiction of the bridge of a lute
Terra
.
1.
aqua
,
diatessaron
aer
diapente
ignis
diapason
.
The
contrarietie
betwixt
the
fire
and
the
earth
,
What
elements
symbolize
and
what
not
.
the
fire
is
hot
and
drie
,
the
earth
is
cold
and
drie
,
yet
they
symbolize
in
drinesse
;
the
water
is
cold
and
moyst
,
the
earth
is
cold
and
drie
,
they
symbolize
here
in
coldnesse
:
the
fire
is
hot
and
drie
,
the
water
is
cold
and
moyst
,
therefore
they
symbolize
in
nothing
.
There
were
three
great
miracles
which
the
Lord
wrought
,
Three
great
miracles
in
respect
of
the
elements
which
symbolize
not
.
first
when
he
made
the
water
to
come
out
of
the
rocke
in
the
wildernesse
,
Num.
20.8
.
Secondly
,
when
the
Angel
touched
the
rocke
,
and
the
fire
came
out
of
it
to
burne
the
sacrifice
,
Iudg.
6.24
.
The
third
when
Elias
poured
water
upon
the
sacrifice
,
and
then
made
it
burne
,
1
King
18.33
.
this
was
a
greater
miracle
than
any
of
the
other
two
,
for
there
is
no
concord
betwixt
the
water
and
the
fire
,
as
in
the
other
two
miracles
;
for
the
water
and
the
rocke
symbolize
in
coldnesse
although
not
in
drinesse
,
and
the
fire
and
the
rocke
symbolize
in
drynesse
,
although
not
in
coldnesse
.
The
Lord
hath
tempered
the
body
of
man
,
The
wonderfull
temperature
of
the
bodie
of
man
.
of
moyst
and
heate
,
cold
and
drie
;
and
that
the
heate
prevaile
not
and
breed
fevers
,
he
tempered
it
with
cold
to
make
up
the
harmonie
,
and
that
the
cold
prevaile
not
and
breed
lethargies
,
hee
tempered
it
with
heate
;
and
that
the
moysture
prevaile
not
and
breed
hydropsies
,
The
wonderfull
temperature
of
the
bodie
of
the
world
.
he
tempered
it
with
drynesse
.
So
the
Lord
tempered
the
great
body
of
the
world
at
the
first
,
and
set
this
contrary
to
that
:
when
the
Lord
destroyed
the
first
world
with
water
,
this
great
body
dyed
of
the
hydropsie
;
and
when
he
shall
consume
it
at
the
latter
day
with
fire
,
then
hee
shall
burne
it
as
it
were
with
a
feaver
.
The
conclusion
of
this
is
,
Conclusion
.
wee
must
admire
the
wisedome
of
God
who
hath
made
all
things
in
weight
,
number
and
measure
,
God
made
all
things
in
weight
number
and
measure
.
Wisd.
11.17
.
Who
hath
made
all
things
in
weight
that
the
earth
and
the
water
should
be
heaviest
,
and
the
ayre
and
the
fire
lightest
;
in
number
that
he
hath
made
two
extreame
elements
and
two
middle
elements
;
in
measure
that
he
hath
tempered
the
hot
fire
by
the
ayre
and
not
by
the
water
,
for
that
would
have
extinguished
it
,
and
he
hath
made
the
drye
earth
moyst
by
the
water
,
and
not
by
the
ayre
for
that
would
not
have
moystned
it
.
CHAP.
II.
How
the
earth
hangeth
upon
nothing
.
Iob.
26.7
.
He
hangeth
the
earth
upon
nothing
;
and
Psal.
104.5
.
He
setled
it
upon
the
foundations
thereof
.
SSalomon
saith
that
dead
fles
cause
the
syntment
of
the
apothecarie
to
send
forth
a
stinking
savour
,
The
best
wits
have
their
blemishes
.
Eccles.
10.1
.
that
is
,
great
gifts
may
be
corrupted
and
stained
with
some
notable
blemish
,
as
may
be
seene
in
that
notable
and
excellent
mathematician
Archimedes
,
cui
magnum
ingenium
,
sed
non
sine
mixtura
dementia
.
The
King
of
Syracuse
gave
so
much
gold
to
make
a
crowne
of
it
,
Vitru●tius
.
the
gold-smith
made
a
very
curious
peece
of
worke
of
it
,
but
the
king
suspected
that
he
had
mixed
some
silver
with
the
gold
,
but
was
loath
to
breake
the
crowne
because
of
the
workemanship
of
it
,
yet
hee
was
very
desirous
to
know
how
much
silver
was
in
it
.
The
quicke
invention
of
Archimedes
in
finding
out
the
false
mettal
in
the
crowne
.
Archimedes
busied
himselfe
about
it
a
long
while
,
and
one
daygoing
into
a
bath
even
into
the
middle
,
he
observed
how
much
water
his
body
made
to
runne
over
out
of
the
bath
,
then
upon
a
sudden
he
leapt
out
of
the
bath
with
joy
crying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
found
it
,
I
have
found
it
;
What
doth
he
then
?
he
tooke
a
masse
of
gold
and
another
of
silver
of
equall
weight
with
the
crowne
,
which
he
putting
into
a
vessell
of
water
,
first
hee
observed
how
much
water
the
gold
made
the
vessell
to
run
over
,
and
how
much
water
the
silver
made
it
to
runne
over
,
and
thirdly
he
marked
how
much
water
the
crowne
made
it
to
runne
over
:
and
by
the
weight
of
these
waters
he
gathered
how
much
gold
was
in
the
crowne
,
and
how
much
silver
was
in
it
;
as
for
example
,
put
the
case
that
the
masse
of
gold
caused
twentie
pintes
to
runne
over
,
the
crowne
twentie
foure
pintes
,
and
the
masse
of
silver
thirtie
sixe
pintes
;
divide
twelve
three
times
,
and
the
quotient
shall
bee
three
,
so
that
hee
found
out
three
parts
of
the
crowne
to
bee
gold
,
and
one
silver
,
as
you
may
see
in
this
proofe
following
.
Inaequalis
effusio
|
-
massae
aurea
-
coronae
-
massa
argenteae
|
Sext
|
-
20
-
14
-
26
|
differentia
|
-
12
-
4
|
mistio
|
-
3
-
1
|
Pondus
coronae
|
-
16
-
100
|
mistio
|
-
auri
-
argenti
|
-
12.
25.
-
3
-
1
-
14.
27.
|
Was
not
this
an
excellent
wit
in
Archimedes
,
but
marke
how
the
dead
flees
putrified
the
boxe
of
oyntment
.
Archimedes
his
fond
opinion
.
He
said
,
give
him
a
place
to
stand
upon
,
and
he
could
raise
the
frame
of
the
whole
earth
;
and
if
he
could
raise
the
earth
out
of
the
Center
,
then
hee
could
hang
the
earth
upon
nothing
,
and
if
he
might
hang
the
earth
upon
nothing
,
then
he
might
stand
upon
nothing
.
By
this
conclusion
of
Archimedes
we
may
learne
how
many
Epha's
the
brazen
sea
would
containe
which
Salomon
made
,
How
to
know
how
many
Epha's
the
brasen
sea
did
containe
.
1
King.
7.26
.
first
wee
must
reduce
the
baths
to
the
brazen
sea
,
it
contained
two
thousand
baths
1
King
3.4
.
but
2
Chro.
4.
it
contained
three
thousand
baths
:
and
next
wee
must
reduce
the
dry
measure
the
Epha
to
the
bath
.
Now
that
wee
may
know
what
every
bath
conteined
,
we
must
consider
the
forme
of
the
brasen
sea
,
it
is
said
to
bee
thirtie
cubits
in
compasse
,
ten
in
the
diameter
or
breadth
,
The
quadrant
of
the
Epha
will
be
the
circonference
of
the
bath
.
and
five
in
the
semidiameter
or
depth
.
It
was
not
ovalis
out
Cylindrici
figura
,
but
like
the
halfe
of
a
hemisphere
or
a
ball
cut
in
two
equall
parts
;
then
take
the
cubite
and
make
the
Epha
of
a
cubicall
forme
,
that
is
,
alike
in
height
,
length
,
and
bredth
;
then
the
cubit
and
the
Epha
will
bee
alike
.
Thirdly
,
take
the
bath
being
round
,
and
make
him
containe
alike
with
the
Epha
,
then
the
cubit
,
bath
and
Epha
will
be
all
one
.
The
brazen
sea
is
said
to
containe
two
thousand
baths
,
1
King.
3.4
.
that
is
,
baths
made
according
to
the
cubicall
Epha
which
is
a
cubite
;
and
2
Chro.
4.
it
is
said
to
containe
three
thousand
baths
made
according
to
the
cubicall
halfe
Epha
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
great
Palme
,
so
that
by
the
bath
here
wee
may
know
the
greatnesse
of
the
brazen
sea
.
So
the
ten
brazen
Lavers
which
Salomon
made
,
every
one
contained
fortie
baths
,
that
is
,
halfe
baths
,
as
wee
may
perceive
by
their
measures
,
because
the
text
saith
,
What
baths
the
Lavers
did
containe
.
they
were
foure
cubites
.
He
hangeth
the
earth
upon
nothing
,
he
measureth
the
waters
with
the
hollow
of
his
hand
,
and
meateth
out
the
heaven
with
his
span
,
God
who
made
the
earth
of
nothing
can
hang
it
upon
nothing
.
and
comprehendeth
the
dust
of
the
earth
in
a
measure
,
and
weigheth
the
mountaines
in
scales
and
the
hils
in
a
ballance
,
Esay
.
40.12
.
He
hangeth
the
earth
upon
nothing
,
hee
who
made
the
earth
of
nothing
can
hang
it
upon
nothing
,
Prima
principia
non
possunt
demonstrari
sed
illustrari
,
we
cannot
give
a
reason
why
the
earth
hangeth
upon
nothing
,
because
wee
can
goe
no
higher
,
but
rest
here
:
we
may
illustrate
this
,
We
must
rest
in
the
first
principles
,
for
we
cannot
give
a
cause
of
them
.
that
it
hangeth
upon
nothing
;
we
may
define
what
the
earth
is
,
and
what
the
Philosophers
call
nihil
,
wee
may
assigne
the
cause
of
a
cause
untill
wee
come
to
the
first
cause
,
and
there
we
must
rest
.
Example
;
These
things
which
were
dedicated
to
the
temple
of
the
Lord
were
hung
up
upon
pinnes
fastened
in
the
wall
,
the
wall
stood
upon
the
foundation
,
the
foundation
stood
upon
the
earth
,
the
earth
hangeth
upon
nothing
;
here
we
goe
not
higher
but
rest
in
the
power
of
God
that
hung
it
,
the
Lord
sustained
it
with
his
three
fingers
Esay
40.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tribus
digitis
appendit
,
ut
vertit
Hieronymus
.
and
as
we
weigh
and
try
the
least
things
in
the
ballance
,
so
the
Lord
weigheth
the
earth
,
and
if
the
mathematician
say
that
the
earth
is
but
a
point
in
respect
of
the
heavens
,
what
must
the
heaven
and
earth
be
in
respect
of
God
?
He
hangeth
the
earth
upon
nothing
,
Iob.
26.7
.
gnal
belima
,
which
some
derive
from
beli
non
,
&
ma
quid
,
because
it
hangeth
upon
nothing
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
quid
.
and
the
Greekes
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nihil
,
and
others
derive
it
from
the
Chalde
word
balam
constringere
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fibula
chaldace
.
because
the
earth
is
bound
together
as
it
were
with
a
button
,
hence
cometh
belimah
a
button
;
he
that
hangeth
the
earth
upon
nothing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
super
bases
suas
.
setled
it
upon
the
foundations
thereof
,
Psal.
104.5
.
[
gnal
mecunnatha
]
super
bases
suas
,
Aquila
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vertit
;
and
he
that
setled
the
earth
upon
the
foundations
of
it
,
is
able
onely
to
raise
it
out
of
the
Center
;
Archimedes
was
not
able
to
doe
this
,
all
the
divells
in
hell
cannot
destroy
the
Vniverse
,
they
are
but
a
part
of
the
whole
,
and
a
part
hath
no
power
over
the
whole
;
The
devils
cannot
destroy
the
universe
nor
invert
the
order
of
it
.
and
the
Apostle
saith
,
Heb.
1.
That
he
hath
not
put
under
the
feet
of
the
Angels
the
world
,
neither
can
they
invert
the
order
of
the
universe
,
for
as
the
Philosopher
saith
,
bonum
universi
est
ordo
,
they
cannot
remove
the
principall
parts
of
the
world
,
neither
can
they
transferre
the
elements
from
one
place
to
another
,
they
cannot
stay
the
course
of
the
Sunne
and
the
Moone
,
therefore
it
is
but
a
fable
that
is
written
of
the
witches
of
Thessalie
that
they
could
stay
the
course
of
the
moone
.
When
God
hangeth
the
earth
upon
nothing
,
The
hanging
of
the
earth
upon
nothing
is
not
a
miracle
now
.
it
is
not
a
miracle
;
the
Philosopher
saith
,
that
elementa
non
ponderant
in
locis
suis
,
but
if
the
earth
were
heavie
in
it
owne
Center
,
and
then
should
hang
upon
nothing
,
that
were
a
miracle
,
as
when
Elisha
caused
the
Axe
to
swim
in
the
water
,
2
King.
6.6
.
because
the
Axe
was
heavie
of
it selfe
,
therefore
this
was
a
miracle
in
causing
it
to
swim
above
in
the
water
.
There
are
two
things
required
in
a
miracle
,
Two
conditions
required
in
a
thing
to
make
it
a
miracle
.
first
that
the
cause
be
an
hidden
cause
altogether
,
I
say
,
altogether
;
for
if
it
be
hid
to
some
&
knowne
to
others
,
then
it
is
not
a
miracle
:
example
,
when
a
country
man
seeth
the
eclipse
of
the
Sunne
,
the
cause
of
it
is
hid
to
him
,
yet
because
it
is
not
hid
from
a
Mathematician
,
therefore
it
is
not
a
miracle
.
Againe
,
these
things
that
are
miracles
were
not
appointed
by
God
in
the
creation
to
receive
these
effects
which
he
worketh
immediately
in
them
:
the
setling
of
the
earth
upon
nothing
is
not
a
miracle
in
the
second
respect
,
because
here
he
worketh
according
to
nature
,
placing
it
in
the
Center
.
When
Christ
restored
sight
to
the
blinde
,
this
was
a
miracle
because
it
was
not
according
to
Gods
ordinary
course
in
nature
;
but
when
they
saw
once
,
their
sight
could
not
be
called
a
miraculous
sight
but
naturall
,
for
they
saw
as
wee
see
;
so
wee
may
say
,
the
settling
of
the
earth
in
prima
constitutione
is
miraculous
,
sed
constituta
,
being
once
setled
according
to
nature
,
it
is
not
miraculous
.
God
is
sayd
to
set
a
Law
to
his
creatures
and
to
command
them
,
he
doth
this
by
naturall
causes
:
Before
the
creation
God
did
things
by
his
immediate
power
,
but
nature
being
setled
he
workes
by
it
.
when
nature
was
not
in
the
first
creation
he
did
things
by
his
immediate
power
,
but
nature
being
once
setled
he
doth
things
mediately
,
neither
doth
this
diminish
any
thing
from
the
power
of
God
,
when
he
worketh
by
his
handmaid
nature
,
for
if
he
should
binde
the
sea
onely
by
his
power
,
then
we
should
see
nothing
but
onely
,
his
power
to
prayse
him
for
it
;
but
when
he
doth
these
things
by
naturall
meanes
,
here
we
are
led
both
to
prayse
his
wisedome
and
his
power
.
God
when
he
created
the
earth
,
Why
the
Lord
made
hils
and
valleyes
.
hee
made
in
some
places
hils
and
in
some
places
emptie
parts
to
containe
the
water
;
but
to
reduce
this
inequalitie
to
an
equalitie
,
he
weigheth
(
as
the
Prophet
Esay
saith
cap.
40.12
.
)
the
hils
in
ballances
,
and
maketh
this
hill
to
conterpoyse
that
,
and
from
this
equall
distribution
of
the
parts
setling
one
against
another
,
The
Lord
weighed
the
parts
of
the
earth
.
he
setled
the
earth
in
the
midst
that
it
is
not
moved
,
&
lest
it
should
fal
no
way
but
to
the
Center
,
he
made
it
firme
in
the
lowest
parts
,
and
lest
one
part
should
fall
upon
another
,
he
provided
that
the
hils
should
be
poised
one
against
another
.
The
earth
that
is
the
Center
is
so
setled
that
it
cannot
be
moved
;
there
falleth
out
some
particular
earth-quakes
here
and
there
,
The
whole
earth
is
not
shaken
with
earth-quake
.
but
the
whole
earth
is
never
shaken
with
an
earth-quake
:
for
if
the
whole
were
shaken
at
once
,
with
an
earth-quake
,
then
it
should
follow
that
the
earth
were
setled
contrarie
to
the
nature
of
it
;
for
the
nature
of
the
Center
,
is
to
be
Immoveable
:
and
if
it
could
be
so
,
then
the
heavens
were
turned
about
that
which
is
moveable
.
The
earthquake
which
fell
out
at
our
Lords
passion
,
if
it
was
universall
it
was
a
miracle
indeed
.
God
setled
the
earth
upon
nothing
,
Cōpernicus
error
refuted
.
then
Copernicus
error
is
disproved
,
who
held
that
the
earth
moved
about
,
and
that
the
Sunne
stood
still
;
which
conceit
of
his
Salomon
refuteth
Eccles.
1.
The
earth
standeth
for
ever
,
but
the
Sunne
riseth
,
and
goeth
downe
,
and
hasteth
to
the
place
whence
it
arose
.
And
if
the
Sunne
stood
still
and
moved
not
,
what
miracle
was
it
then
,
in
Ioshuas
dayes
to
make
the
Sunne
to
stand
?
The
Scripture
speaker's
oftentimes
of
things
as
they
appeare
to
our
sense
.
Therefore
to
say
,
that
the
Sunne
mooveth
because
it
seemeth
to
move
,
that
were
to
deny
the
very
knowledge
of
sense
:
as
if
a
man
should
deny
the
fire
to
burne
.
It
is
true
,
the
Scripture
speaketh
sometimes
of
things
as
they
appeare
to
our
sense
,
as
Marke
saith
,
the
Sunne
did
set
,
but
in
the
Greeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dipping
,
Mark.
1.32
.
because
it
seemeeth
to
the
people
to
dippe
in
the
sea
when
it
setteth
.
So
it
calleth
the
Sunne
and
the
Moone
,
great
lights
,
Gen.
1.
bearing
as
it
were
with
the
infirmitie
of
the
weake
people
;
but
when
men
see
things
sensiblie
and
feele
them
,
then
the
Scripture
speaketh
of
them
according
as
our
senses
take
them
up
;
and
it
useth
the
senses
as
an
argument
to
prove
things
by
,
as
1
Ioh.
1.1
.
That
which
we
have
seene
with
eyes
;
that
which
wee
have
heard
,
and
that
which
wee
have
handled
,
&c.
that
we
declare
unto
you
;
the
senses
are
not
alwayes
mistaken
then
.
The
conclusion
of
this
is
;
Conclusion
.
if
the
earth
that
hangeth
upon
nothing
,
be
so
setled
that
it
cannot
be
moved
,
In
the
setling
of
the
earth
Gods
power
is
seene
,
but
in
the
setling
of
the
Church
,
his
power
,
wisedome
and
mercie
are
seene
.
how
much
more
is
the
Church
setled
,
which
is
setled
upon
the
rocke
Christ
?
In
the
setling
of
the
earth
,
Gods
power
and
his
wisedome
are
seene
;
but
in
setling
of
his
Church
,
both
his
power
and
his
mercy
appeare
.
Secondly
,
Conclusion
,
2
the
Lord
establisheth
the
pillars
of
the
earth
that
it
should
not
bee
shaken
;
David
alludeth
to
this
,
When
hee
shall
bee
established
in
his
kingdome
,
Allusion
.
he
will
establish
it
and
rule
it
in
equitie
and
appoint
good
magistrates
and
rulers
,
who
may
be
justly
called
,
the
pillars
of
the
kingdome
:
before
the
earth
and
all
the
inhabitants
thereof
were
dissolved
,
but
hee
would
establish
the
pillars
of
it
,
Psal.
75.3
.
and
settle
the
governement
of
it
when
he
came
to
the
kingdome
.
CHAP.
III.
That
the
earth
is
the
basest
of
all
the
Elements
.
Iob.
30.8
.
Thou
art
viler
than
the
earth
.
I
It
may
seeme
that
the
earth
is
the
most
excellent
of
all
the
Elements
.
First
,
because
in
the
creation
,
Some
prove
that
the
earth
is
the
most
excellent
.
it
is
sayd
,
God
created
the
heaven
and
the
earth
,
Reason
,
1
the
earth
for
the
excellencie
of
it
,
is
put
next
to
the
heaven
.
Reason
,
2
Secondly
,
as
there
is
a
Paradise
in
heaven
,
so
there
is
a
Paradise
on
the
earth
;
but
there
was
never
a
Paradise
found
in
the
water
or
in
the
fire
.
Thirdly
,
Reason
,
3
the
most
excellent
element
is
placed
in
the
most
excellent
place
,
but
the
midst
is
the
most
excellent
place
in
which
the
earth
is
seated
:
so
he
placed
the
tree
of
life
in
the
midst
of
the
garden
,
as
the
most
excellent
place
,
and
Christ
walketh
in
the
midst
of
the
seven
golden
candlestickes
,
Revel.
2.1
.
Fourthly
,
Reason
,
4
the
earth
is
the
seate
and
dwelling
place
of
man
the
most
excellent
visible
creature
,
as
the
heavens
are
the
place
for
God
and
his
blessed
Angels
to
dwell
in
.
Reason
,
5
Fiftly
mortall
creatures
,
move
that
they
may
rest
:
rest
then
is
more
excellent
than
motion
;
the
rest
of
the
elements
are
moved
,
and
onely
the
earth
standeth
immoveable
,
she
sitteth
like
a
Queene
,
whereas
all
the
rest
are
in
motion
.
Sixtly
,
the
men
that
dwell
upon
the
earth
,
shew
the
excellencie
of
it
,
they
mannure
the
earth
,
they
count
the
earth
their
inheritance
and
delight
,
they
desire
to
be
Lords
of
the
earth
,
they
contend
to
enlarge
their
bounds
there
,
the
gold
and
the
pretious
stones
come
out
of
the
earth
,
and
they
who
possesse
most
of
it
are
Kings
and
Princes
in
it
.
But
these
reasons
being
well
considered
will
not
prove
the
earth
to
be
the
most
excellent
element
;
Reasons
prooving
the
earth
to
be
the
basest
of
all
elements
.
for
the
heaven
is
the
throne
of
God
and
the
measure
of
order
,
Reason
,
1
and
of
all
simple
things
most
excellent
,
and
the
farther
that
the
element
is
distant
from
it
,
the
baser
it
is
.
But
the
earth
is
farthest
distant
from
the
heaven
;
therefore
it
is
the
baser
element
.
Secondly
,
Reason
,
2
onely
the
earth
of
all
the
elements
,
is
most
opposite
to
the
heavens
;
and
the
shadow
of
it
is
the
beginning
of
darkenesse
,
and
night
.
Thirdly
,
Reason
,
3
if
ye
will
consider
heat
,
of
all
active
qualities
,
it
is
most
active
and
befriendeth
nature
most
:
purging
,
The
answere
to
the
former
reasons
.
attenuating
,
and
elevating
:
but
the
earth
is
opposite
to
it
in
all
these
respects
.
In
the
beginning
,
Object
.
God
created
the
heaven
,
and
the
earth
,
Gen.
1.1
.
Here
the
earth
is
put
next
the
heaven
.
This
sheweth
an
imperfection
,
Answ.
rather
than
a
perfection
in
the
earth
,
for
here
Moses
maketh
mention
of
the
two
first
things
which
were
made
,
heaven
and
earth
,
the
heaven
as
the
most
excellent
,
and
the
earth
as
the
basest
.
There
was
a
paradise
upon
the
earth
,
Object
.
but
none
in
the
ayre
,
water
or
fire
.
Answ.
The
reason
of
this
,
Why
a
Paradise
in
earth
and
not
in
the
rest
of
the
elements
.
was
because
man
had
an
earthly
bodie
:
and
could
not
dwell
in
any
of
the
rest
of
the
elements
:
and
the
Paradise
upon
the
earth
,
was
an
excellent
and
glorious
place
,
but
as
it
was
adorned
with
temperate
heate
,
pleasant
ayre
,
and
sweete
waters
.
The
earth
is
the
resting
place
of
man
.
Not
as
it
is
the
earth
simplie
but
as
it
is
the
earth
adorned
with
the
rest
of
the
elements
,
Object
.
Answ.
and
it
is
the
resting
place
of
his
body
because
there
is
most
earth
in
it
,
and
because
this
earthly
bodie
is
nourished
in
it
:
The
earth
not
the
resting
place
of
the
body
simplie
.
but
it
is
not
the
resting
place
of
the
soule
;
for
it
seeketh
the
things
above
,
Colos.
3.2
.
The
earth
resteth
,
but
the
rest
of
the
elements
moove
;
Object
.
therefore
it
is
the
most
excellent
.
We
may
gather
,
a
contrary
argument
from
this
;
Answ.
for
motu
rectu
,
by
streight
motion
,
bodies
are
moved
to
rest
,
that
they
may
attaine
to
their
owne
rest
,
which
place
when
they
have
once
attained
unto
,
the
more
excellent
they
are
,
the
more
they
follow
the
motion
of
the
heavens
,
which
are
turned
about
continually
.
Object
.
The
earth
is
a
common
mother
,
and
nourisheth
all
things
,
therefore
most
excellent
.
It
becometh
a
rich
,
and
fertile
mother
,
Answ.
borrowing
helpes
from
the
rest
of
the
elements
;
The
earth
of
it selfe
is
dry
and
barren
.
for
the
earth
of
it selfe
is
both
dry
and
barren
:
and
it
is
not
fertile
unlesse
it
bee
tempered
with
the
rest
of
the
elements
,
and
the
heate
of
the
fire
is
to
be
preferred
to
the
humiditie
of
the
ayre
.
Object
.
The
earth
is
the
midst
of
all
the
elements
.
Answ.
The
Philosopher
saith
,
that
there
is
a
double
midst
,
Medium
Perfectionis
molis
.
vnum
perfectionis
,
alterum
molis
,
the
heavens
are
the
midst
of
perfection
:
from
the
which
as
from
the
heart
,
the
whole
is
preserved
;
the
earth
againe
is
but
medium
molis
,
The
earth
is
not
the
midst
of
perfection
,
but
the
middle
place
.
it
is
but
like
the
middle
place
,
it
is
like
the
Navell
in
the
body
of
man
:
but
not
like
the
heart
:
and
if
wee
shall
consider
the
right
order
of
the
elements
and
the
right
order
,
how
all
the
rest
hang
upon
the
first
;
by
this
consideration
the
heavens
shall
bee
the
highest
,
and
the
earth
shall
bee
the
lowest
and
not
the
midst
.
The
conclusion
of
this
is
,
Conclusion
.
seeing
the
earth
is
the
basest
of
all
the
elements
,
we
should
not
seeke
our
contentment
in
it
neither
should
we
say
it
is
good
to
be
here
,
but
we
should
set
our
affections
on
things
above
,
Collos.
3.2
.
CHAP.
IIII.
Of
the
situation
of
the
Elements
.
Exod.
20.4
.
Or
in
the
Water
under
the
earth
.
De
situ
Elementorum
.
ALthough
the
water
be
said
to
be
under
the
earth
,
yet
the
water
as
the
lightest
element
is
above
the
earth
.
The
water
is
above
the
earth
,
therefore
Ierusalem
is
called
umbilicus
terrae
,
Ezek.
38.12
.
The
midst
of
the
Land
;
and
Tyrus
is
sayd
to
be
placed
in
the
heart
of
the
Sea
,
Ezch.
28.8
.
The
water
is
sayd
to
have
a
heart
,
and
the
earth
a
Navell
;
as
the
heart
is
above
the
Navell
,
so
the
water
naturally
is
above
the
earth
.
When
God
created
the
Waters
and
the
earth
,
at
the
first
they
were
mixed
together
as
the
Wine
and
the
dregs
,
but
the
Lord
separated
them
,
and
hee
caused
the
earth
to
fall
downe
like
the
dregges
of
the
wine
,
and
the
water
to
rise
out
of
the
earth
to
the
circumference
,
then
he
gathered
the
waters
into
one
place
,
Gen.
1.
called
the
deepe
;
whereby
the
earth
and
the
water
,
made
but
one
globe
,
and
the
earth
,
being
setled
as
the
Center
,
the
water
goeth
round
about
it
,
as
the
circumference
;
therefore
that
position
of
the
Philosophers
holds
not
,
that
there
is
ten
times
more
water
than
earth
,
for
as
Bodinus
saith
in
his
Theatrum
naturale
,
that
the
highest
hill
being
measured
perpendicularly
to
the
superfice
of
the
water
,
is
not
a
mile
of
height
about
the
water
,
and
the
deepest
place
in
the
ocean
is
not
a
mile
of
deepth
;
There
is
not
so
much
water
as
earth
.
therefore
there
is
not
so
much
water
as
there
is
earth
,
and
if
the
earth
were
made
in
a
plaine
circumference
it
would
fill
up
all
the
wastnesse
of
the
deepes
,
and
in
Noahs
deludge
it
was
but
fifteene
cubites
above
the
highest
mountaine
,
therefore
there
would
not
bee
so
much
water
as
earth
.
The
earth
being
the
Center
and
the
water
the
circumference
,
The
earth
and
the
water
make
but
one
globe
.
they
make
but
one
Globe
which
is
proved
by
the
eclipse
of
the
Moone
,
for
when
she
is
eclipsed
,
there
is
but
one
shadow
cast
up
both
of
the
water
and
the
earth
upon
the
body
of
the
Sunne
.
By
the
Eclipse
wee
learne
foure
great
secrets
in
nature
,
first
the
distance
of
the
earth
from
the
Sunne
;
Foure
great
secrets
to
be
learned
from
the
eclipse
.
secondly
the
distance
of
the
earth
from
the
Moone
;
thirdly
,
the
distance
of
the
Sunne
from
the
Moone
;
and
fourthly
,
that
the
water
and
the
earth
make
but
one
Globe
.
First
,
the
discance
of
the
earth
from
the
Sunne
,
for
the
Sunne
is
farther
removed
from
us
than
the
Moone
,
as
we
may
perceive
by
the
Eclipse
;
when
the
shadow
is
cast
upward
from
the
Sunne
,
it
reacheth
to
the
body
of
the
Moone
,
and
by
measuring
the
shadow
,
we
know
the
bignesse
of
the
Sunne
,
the
circumference
of
the
earth
,
and
the
bignesse
of
the
Moone
,
and
that
the
Sunne
is
bigger
than
the
earth
,
and
the
earth
bigger
than
the
Moone
.
That
the
Sun
is
bigger
than
the
earth
,
The
Sunne
is
bigger
than
the
earth
.
the
forme
of
the
shadow
sheweth
this
,
for
it
casteth
up
the
shadow
to
the
Moone
Pyramidaliter
instar
coni
,
and
if
the
Sunne
were
not
bigger
than
the
earth
,
then
the
shadow
would
rise
up
like
a
pillar
in
infinitum
,
and
then
all
the
planets
should
be
Eclipsed
as
well
as
the
Moone
.
Secondly
,
How
to
know
the
distance
of
the
Moone
from
the
earth
.
by
the
shadow
in
the
Eclipse
wee
gather
the
distance
of
the
Moone
from
the
earth
,
for
the
earth
Eclipseth
no
other
planet
than
the
Moone
,
and
measure
the
length
of
the
shadow
,
and
then
it
will
shew
what
distance
the
Moone
is
from
us
.
Thirdly
,
How
to
know
the
distance
of
the
Moone
from
the
Sunne
.
by
the
Eclipse
of
the
Sunne
wee
may
know
the
distance
of
the
Sunne
from
the
Moone
,
for
the
Sunne
can
never
be
totally
eclipsed
,
because
it
is
both
higher
and
bigger
than
the
Moone
;
and
knowing
the
bignesse
of
the
bodie
of
the
Moone
;
wee
may
understand
what
distance
there
is
betwixt
the
Sunne
and
the
Moone
by
the
parts
of
the
earth
that
are
obscured
in
the
Eclipse
,
for
the
eclipse
of
the
Sunne
is
never
universall
as
that
of
the
Moone
,
for
there
may
bee
an
Eclipse
in
Persia
or
Iudea
which
is
not
here
,
&
here
when
it
is
not
there
.
So
measuring
the
parts
of
the
earth
eclipsed
,
and
the
bignesse
of
the
shadow
of
it
,
wee
may
gather
the
height
of
the
Sunne
above
the
Moone
.
The
fourth
thing
is
,
The
water
and
the
earth
make
but
one
globe
that
the
water
and
the
earth
make
but
one
Globe
,
because
the
shadow
is
but
one
shadow
,
as
the
shadow
of
the
Moone
cast
downe
in
the
Eclipse
of
the
Sunne
is
but
one
shadow
;
but
if
the
water
and
the
earth
were
two
distinct
Globes
,
then
they
would
cast
two
shadowes
.
By
measuring
the
length
of
these
two
shadowes
,
we
may
know
the
bignesse
of
the
Sun
,
This
shadow
shadoweth
the
distance
of
the
Sunne
from
the
Moone
.
the
Moone
and
the
Earth
.
The
Eclipse
of
the
Sunne
The
Eclipse
of
the
Moone
.
This
shadow
sheweth
the
distance
of
the
earth
from
the
moone
.
This
shadow
sheweth
the
distance
of
the
earth
from
the
sunne
.
This
shadow
sheweth
that
the
earth
and
the
water
make
but
one
globe
.
Although
the
water
bee
higher
than
the
earth
,
The
water
although
higher
than
the
earth
,
is
not
miraculously
kept
in
.
yet
it
is
not
miraculously
kept
within
the
bounds
,
but
onely
by
the
Law
of
nature
it
runneth
to
the
Center
.
There
is
another
cause
why
the
earth
is
drie
and
the
water
overfloweth
it
not
,
Why
the
water
overfloweth
not
the
earth
.
which
is
the
Sunne
,
who
by
his
light
and
motion
doth
heat
the
moyst
parts
of
the
earth
and
engendereth
vapors
,
which
lift
up
the
hils
and
make
many
hollow
places
in
the
earth
;
and
then
the
water
finding
passages
,
runneth
into
the
deepes
of
the
earth
.
Simile
.
When
wee
knead
dough
,
the
heat
worketh
upon
the
mixed
body
the
meale
,
it
elevateth
and
lifteth
up
some
parts
of
it
,
and
maketh
sundrie
pores
and
passages
in
the
leaven
fermenting
it
;
so
when
the
Sunne
maketh
the
vapors
,
they
elevate
some
parts
of
the
earth
;
and
this
wayes
there
is
a
passage
made
for
the
water
to
runne
into
the
hollow
places
of
the
earth
,
and
so
to
drie
the
earth
.
Secondly
,
Another
cause
of
the
drynesse
of
the
earth
.
the
distance
of
the
heaven
from
the
earth
is
the
cause
of
the
drynesse
of
the
earth
,
for
the
elements
of
themselves
being
without
forme
,
and
receiving
their
formes
from
the
heavens
because
the
earth
is
farthest
from
the
heavens
,
it
most
imperfectly
taketh
the
round
forme
,
because
it
is
verie
drie
,
and
is
hardly
drawne
to
the
round
forme
,
and
the
inequalitie
of
the
parts
of
the
earth
,
maketh
that
the
water
overfloweth
not
the
whole
earth
.
Whether
is
the
drynesse
of
the
earth
,
Quest.
naturall
to
it
,
or
against
the
nature
of
it
?
Answ.
It
is
according
to
the
nature
of
the
universe
,
because
it
serveth
for
a
good
end
,
Whether
the
drynesse
of
the
earth
be
natural
to
it
or
not
.
the
preservation
of
many
living
creatures
:
for
although
it
seeme
that
it
is
naturall
for
the
lighter
element
to
be
above
,
yet
in
respect
of
the
universe
it
is
naturall
for
the
earth
in
many
parts
to
be
above
the
water
,
it
is
naturall
for
the
water
to
runne
downe
,
yet
lest
vacuum
bee
granted
it
runneth
up
,
and
this
course
is
naturall
to
it
in
respect
of
the
Vniverse
;
and
if
the
drinesse
of
the
Vniverse
were
altogether
violent
and
not
naturall
,
then
it
could
not
continue
long
,
for
no
violent
thing
can
continue
:
and
moreover
if
wee
shall
respect
the
particular
parts
of
the
earth
,
it
is
naturall
,
for
the
parts
of
the
earth
that
are
high
to
bee
drie
,
and
these
which
are
lowest
and
nearest
the
Center
,
to
be
covered
with
water
.
He
made
the
water
as
the
lighter
element
to
goe
above
;
and
the
earth
as
the
heavier
element
to
bee
lowest
.
The
opinion
of
some
who
held
that
the
earth
did
swim
in
the
water
.
Arist.
lib.
3.
de
calo
cap.
13.
Augustine
de
ciVit
.
dei
.
lib.
16.
cap.
19.
Lactantius
lib
;
3.
instit
.
cap.
24.
It
was
an
old
opinion
of
some
that
the
earth
did
swim
in
the
water
,
as
a
ship
doth
in
the
Sea
,
which
opinion
Thales
Milesius
held
,
as
Aristot
.
sheweth
:
hence
they
gathered
that
there
were
no
antipodes
,
and
that
men
lived
not
in
another
hemisphere
,
and
when
one
held
that
there
were
Antipodes
,
Bonifacius
who
was
the
Popes
Legat
in
Germanie
,
Object
.
would
have
him
excommunicated
for
that
.
Iohannes
Aventinus
,
lib.
3.
Psal.
136.6
.
Who
stretched
out
the
earth
above
the
waters
.
But
Iob
saith
,
cap.
26.7
.
Answ.
He
hangeth
the
earth
upon
nothing
,
and
David
Psal
104.5
.
Who
hath
founded
the
earth
upon
her
pillars
,
Symmachus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
super
sedes
suas
.
The
earth
is
said
to
be
founded
in
the
water
,
not
that
the
water
is
under
the
earth
,
but
in
respect
of
some
parts
of
it
,
hee
hath
founded
it
upon
the
waters
,
gnal
is
put
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
as
Mat.
27.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
tribunali
,
gnal
pro
in
;
so
Esay
38.20
.
[
gnal
beth
Iehova
,
]
in
domo
domini
:
so
gnal
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
juxta
,
as
Pharao
stood
[
gnal
bajeor
]
juxta
flumen
.
So
Psal.
1.
as
a
tree
planted
[
gnal
]
juxta
rivos
:
thirdly
gnal
notat
supereminentiam
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
super
-
juxta
-
cum
.
and
so
the
earth
is
higher
than
the
water
for
the
commoditie
of
man
,
and
beast
,
but
naturally
the
water
should
bee
above
the
earth
.
Lastly
gnal
is
put
for
cum
as
both
the
men
and
the
women
came
,
gnal
,
Exod
,
35.22
.
so
2
Pet.
3.5
.
the
earth
is
sayd
to
be
of
the
water
,
How
the
earth
is
said
to
be
of
the
water
.
and
by
the
water
,
but
Peter
meaneth
not
that
the
earth
is
sustained
by
the
water
:
so
Noah
is
sayd
to
bee
saved
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
by
the
water
,
but
in
the
water
.
But
David
seemeth
to
make
the
sea
lower
than
the
earth
,
Object
.
Psal.
107.
They
that
goe
downe
into
the
Sea
.
If
we
will
compare
the
coasts
and
the
neerest
sea
,
Answ.
How
the
sea
is
said
to
be
lower
than
the
earth
.
then
the
Land
is
higher
than
the
sea
;
but
if
we
will
compare
the
Land
and
the
maine
sea
,
then
the
sea
is
higher
than
the
Land
,
and
therefore
the
sea
is
called
altum
.
The
Lord
hath
set
bounds
to
the
sea
,
and
with
a
compasse
hath
drawne
a
line
how
farre
the
sea
should
come
.
Circinavit
.
God
hath
set
bounds
to
the
sea
Iob.
.
38.11
Ier.
5.22
.
Will
ye
not
tremble
at
my
presence
,
who
hath
placed
the
sand
for
the
bounds
of
the
sea
?
Wee
are
to
feare
him
as
well
in
his
worke
of
nature
here
[
for
wee
see
both
his
power
and
his
wisedome
]
as
we
are
to
feare
him
when
hee
represseth
it
onely
by
miracles
.
Xerxes
was
most
impudent
who
tooke
upon
him
to
make
a
bridge
over
Hellespont
,
The
foolishnesse
of
some
who
have
thought
to
command
the
sea
.
and
charged
the
sea
under
paine
of
disobedience
not
to
cast
it
downe
;
and
threatned
that
he
would
scourge
and
whippe
the
sea
if
it
did
so
.
These
princes
who
assayed
only
to
cut
the
passages
of
Peloponesus
where
Corinth
stood
,
as
Claudius
,
Casar
,
Demetrius
and
Nero
,
could
never
effectuate
this
businesse
.
So
Sesostratus
and
Darius
went
to
cut
the
Land
betwixt
the
Mediterran
sea
,
and
the
red
Sea
,
but
they
were
glad
to
leave
off
this
worke
,
lest
the
Sea
should
have
overflowed
the
Land
;
so
Trajan
thought
to
have
cut
a
passage
betwixt
Nilus
and
the
red
Sea
,
but
could
never
effectuate
it
:
all
which
teach
us
,
that
it
is
the
Lord
onely
who
setteth
bounds
to
the
sea
,
and
it
is
hee
that
stoppeth
it
by
his
mightie
power
.
The
example
of
Canutus
King
of
England
is
memorable
for
this
purpose
,
for
when
his
flatterers
flattered
him
too
much
(
as
Polydore
Virgil
testifieth
]
he
caused
to
bring
his
chaire
of
estate
to
the
Sea
shore
;
when
it
was
ebbing
,
and
he
sitting
in
it
caused
his
heraulds
to
proclaime
and
to
charge
the
Sea
under
paine
of
disobedience
that
it
should
not
approach
to
his
chaire
of
estate
,
but
the
Sea
keeping
it
ordinarie
course
,
made
the
King
and
all
his
Courtiers
to
remove
;
then
the
King
tooke
occasion
to
speake
unto
these
flatterers
,
after
this
manner
,
Ye
see
that
I
am
but
a
mortall
man
,
whom
neither
sea
nor
winde
will
obey
,
therefore
learne
to
feare
him
who
hath
power
to
set
bounds
to
the
sea
,
and
to
whom
both
the
winde
and
the
sea
doth
obey
,
Mark.
4.39
.
The
Conclusion
of
this
is
,
Conclusion
.
although
the
water
bee
above
the
earth
,
and
should
overflow
it
naturally
,
yet
the
Lord
saith
,
this
farre
thou
shalt
come
and
no
farther
,
Iob.
38.11
.
so
the
Lord
hath
set
bounds
to
the
pride
of
the
enemies
of
the
Church
.
David
when
he
speaketh
of
the
waters
,
Psal.
124.
hee
called
them
aqua
superbiae
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
superbire
.
[
maijm
hazedonim
]
and
this
word
Ieremie
useth
to
expresse
the
proud
heart
of
man
,
Iere.
49.6
.
and
the
Law
useth
it
when
it
speaketh
of
a
man
,
who
killeth
one
in
the
pride
of
his
heart
:
the
Lord
can
represse
this
proud
sea
,
Mark.
4.39
.
The
wind
ceased
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fraenum
vel
capistrum
.
and
there
was
a
great
calme
,
in
the
Greeke
it
is
more
emphaticall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
put
a
bridle
in
the
mouth
of
the
sea
,
that
it
could
rage
no
more
:
as
the
Lord
can
put
a
bridle
in
the
mouth
of
the
sea
,
so
hee
hath
a
hooke
in
the
nose
of
the
tyrants
on
the
earth
,
and
as
he
limitateth
the
waters
,
so
he
limitateth
the
pride
of
tyrants
.
God
that
bridled
the
sea
,
can
asswage
the
furie
of
the
enemies
of
his
Church
.
In
the
winter
when
there
are
greatest
stormes
the
Lord
maketh
some
Halcyon
or
calme
dayes
,
that
this
bird
may
hatch
her
young
ones
:
so
the
Lord
in
the
greatest
rage
and
furie
of
his
enemies
can
calme
the
storme
;
that
the
Church
of
God
may
bring
forth
children
to
him
,
and
reserveth
some
dry
place
for
them
.
CHAP.
V.
That
the
waters
come
from
the
sea
,
and
returne
to
the
sea
againe
.
Eccles.
1.7
.
All
the
rivers
run
to
the
Sea
,
yet
the
Sea
is
not
full
;
unto
the
place
from
whence
the
rivers
came
,
thence
they
returne
againe
.
THe
sea
is
like
the
Liver
in
the
body
,
which
by
the
veines
sendeth
blood
to
the
whole
paits
of
the
body
,
so
doth
the
sea
to
all
the
parts
of
the
earth
.
That
the
waters
come
from
the
sea
,
Reasons
shewing
that
the
waters
come
from
the
sea
.
first
it
is
cleare
,
for
although
much
water
commeth
into
the
Sea
,
yet
it
increaseth
nothing
,
and
the
reason
of
this
is
,
because
as
much
goeth
from
the
Sea
as
commeth
to
it
;
and
that
of
Ecclesiastes
may
be
applyed
here
,
As
riches
increase
so
doe
they
that
eate
them
;
if
the
Sea
receive
much
,
it
giveth
out
as
much
againe
.
Secondly
,
Gods
testimonie
is
the
greatest
proofe
to
proove
that
they
come
from
the
sea
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fletus
maris
.
Iob.
38.16
.
An
venisti
usque
ad
fletus
maris
[
nibhki
jam
]
which
may
bee
translated
the
teares
of
the
sea
:
why
are
they
called
the
teares
of
the
sea
?
because
the
fountaines
come
from
the
depth
of
the
sea
,
Gods
owne
testimonie
sheweth
that
the
waters
come
from
the
sea
.
through
the
earth
as
teares
trickle
from
the
eyes
.
Psal.
104.13
.
He
watereth
the
hils
from
his
chambers
,
that
is
,
from
the
cloudes
above
,
and
vers.
10.
He
sendeht
the
springs
into
the
vallies
which
run
among
the
hils
,
not
onely
the
waters
which
fall
from
the
hils
,
but
also
these
which
he
sendeth
from
the
veines
of
the
earth
.
And
here
most
plainely
it
appeareth
,
Edcles
.
1.7
.
That
all
the
waters
come
from
the
sea
,
and
he
who
knoweth
full
well
the
secrets
of
the
heart
,
and
the
many
turnings
and
windings
which
are
in
it
,
knoweth
full
well
the
many
wayes
how
these
waters
turne
and
winde
from
the
Sea
;
and
he
that
knoweth
the
way
of
a
serpent
upon
a
stone
,
and
the
wayes
of
a
man
with
a
maid
,
and
the
way
of
an
Eagle
in
the
ayre
,
and
the
way
of
a
ship
in
the
Sea
,
Prov.
30.19
.
Knoweth
full
well
these
turnings
of
the
waters
from
the
Sea
,
The
waters
come
and
●oe
to
the
sea
by
secret
passages
.
and
how
the
waters
come
through
the
secret
passages
of
the
earth
,
to
the
Caspian
sea
,
although
there
be
no
passages
seene
betwixt
them
;
and
as
Iordan
when
it
runneth
into
the
dead
sea
runneth
by
secret
passages
under
the
earth
to
the
sea
,
so
doth
the
waters
come
by
secret
passages
from
the
Mediterran
sea
to
the
Caspian
sea
,
and
backe
againe
.
In
the
deepth
of
the
earth
there
are
hollow
places
which
breed
winds
,
these
winds
carry
up
the
waters
,
How
the
waters
are
carried
to
the
fountaines
.
the
waters
againe
presse
downe
the
winds
,
and
the
winds
being
borne
downe
by
the
waters
seeke
a
passage
through
the
earth
,
and
make
a
way
for
the
sea
to
run
through
the
veines
of
the
earth
,
and
seeke
to
highest
places
,
and
of
these
came
the
fountaines
;
and
because
of
the
continuall
strife
betwixt
the
sea
and
the
winds
,
the
water
never
faileth
in
the
fountaines
;
and
comming
once
to
the
fountaines
,
then
they
run
backe
againe
to
the
sea
.
The
waters
of
the
floodes
come
also
from
the
Sea
,
Iere.
10.13
.
When
he
uttereth
his
voyce
there
is
a
noyse
of
waters
in
the
heavens
,
The
waters
of
the
floods
come
from
the
sea
.
and
hee
causeth
the
vapors
to
ascend
from
the
ends
of
the
earth
,
that
is
,
out
of
the
sea
,
and
these
waters
returne
againe
to
the
sea
.
These
then
who
hold
that
the
waters
are
bred
of
congealed
ayre
in
the
cavernes
of
the
earth
,
are
deceived
.
If
all
thewaters
come
from
the
sea
,
Quest.
how
commeth
it
that
the
waters
are
sweet
in
the
rivers
,
and
salt
in
the
sea
?
Salt
water
by
Art
may
be
made
sweete
,
Answ.
much
more
may
nature
make
it
;
Why
the
waters
lose
the
saltnesse
.
by
running
through
the
veines
of
the
earth
it
loseth
the
saltnesse
of
it
.
And
as
children
when
they
are
carried
to
a
strange
country
forget
their
mother
tongue
,
Simile
.
so
the
rivers
,
being
farre
distant
from
the
sea
,
it
is
no
marvaile
that
they
lose
their
originall
saltnesse
,
and
forget
as
it
were
their
mother
tongue
;
and
this
running
through
the
earth
maketh
them
also
of
a
different
colour
and
of
diverse
effects
;
Why
the
waters
are
of
different
colours
and
divers
effects
.
Nilus
maketh
the
Land
fat
,
when
it
overfloweth
,
and
Euphrates
maketh
it
leane
that
the
cornes
should
not
bee
too
ranke
,
but
this
is
onely
accidentall
by
reason
of
the
ground
,
out
of
which
they
spring
.
For
as
,
All
men
were
created
of
one
blood
,
Act.
17.
but
accidentally
they
differ
in
their
colour
,
for
these
who
dwell
nearest
the
firie
zone
are
blacke
,
and
these
who
dwell
farthest
from
it
,
some
of
them
are
tawnie
,
and
some
of
them
are
of
the
Olive
colour
,
Simile
.
their
colour
varieth
in
respect
of
the
climate
under
which
they
dwell
;
so
these
who
dwell
under
the
equinoctiall
,
their
shadowes
goe
round
about
them
,
we
who
dwel
on
this
side
of
the
line
,
our
bodies
cast
their
shadowes
to
the
North
,
but
those
who
dwell
upon
the
South
of
the
line
,
their
bodies
cast
their
shadowes
to
the
South
,
according
to
the
diversitie
of
the
climats
mens
shadowes
varie
.
So
according
to
the
diverse
natures
of
the
earth
,
the
rivers
produce
diverse
effects
which
are
not
found
in
the
Sea
.
The
Sea
is
salt
for
many
necessary
uses
,
Why
these
a
is
salt
and
not
the
floods
.
which
are
no
wayes
necessary
in
the
floods
,
first
he
hath
made
the
sea
salt
to
keepe
it
from
putrefaction
,
which
is
not
necessary
in
the
floods
because
of
their
swift
motion
and
running
still
.
Secondly
,
he
hath
made
the
sea
salt
,
for
the
breeding
and
nourishing
of
great
fishes
being
both
hotter
and
thicker
;
which
use
is
not
necessary
to
the
rivers
,
because
they
breed
but
small
fishes
.
The
sea
is
salt
,
the
dead
sea
is
called
the
salt
sea
,
Gen.
14.3
.
But
the
whole
sea
is
salt
also
,
as
experience
teacheth
and
the
Scripture
testifieth
,
Ionas
1.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
marriners
feared
,
in
the
originall
it
is
[
hammelachim
]
the
salt
men
feared
:
why
are
they
called
the
salt
men
?
because
they
rowed
in
the
salt
sea
,
and
the
sea
wherein
they
were
now
,
was
not
the
dead
sea
but
the
Mediterran
sea
.
There
are
diverse
motions
found
in
the
sea
which
are
not
found
in
the
rivers
,
Object
.
therefore
it
may
seeme
that
they
proceed
not
from
the
sea
:
first
,
Divers
motions
of
the
sea
.
the
sea
hath
fluxum
adaequationis
;
secondly
,
it
hath
motum
agitationis
;
thirdly
,
it
hath
motum
fluxus
&
refluxus
;
Fourthly
,
it
hath
motum
fluxus
onely
:
the
rivers
have
but
onely
motum
fluxus
common
with
the
sea
,
but
none
of
the
other
three
sorts
of
motions
.
The
sea
is
that
element
which
followeth
the
motion
of
the
heavens
,
Answ.
and
the
heavens
worke
upon
it
by
heate
and
motion
,
The
sea
followeth
the
motion
of
the
heavens
.
and
this
motion
is
made
by
the
Sunne
and
ruled
by
the
Moone
,
and
herein
it
followeth
the
Sunne
and
floweth
from
the
East
to
the
West
:
the
rives
Tanais
runneth
into
Meotis
,
Meotis
into
Hellespont
,
Hellespont
into
the
Mediterran
sea
,
the
Mediterran
sea
into
the
Ocean
sea
,
the
Ocean
sea
into
the
Tartarian
sea
,
and
the
Tartarian
sea
into
Meotis
againe
.
The
second
motion
of
the
sea
is
motus
agitationis
,
when
the
waves
of
the
sea
swell
up
and
beate
one
against
another
;
of
this
motion
David
speaketh
Psal.
107.
The
waves
ascended
up
unto
the
heavens
.
The
third
motion
of
the
sea
is
motus
fluxus
&
refluxus
,
whereby
it
sendeth
forth
waters
from
the
deepes
and
they
returne
backe
thither
againe
:
The
motion
of
the
Riveis
.
the
rivers
have
none
of
these
three
motions
,
these
three
are
all
proper
to
their
mother
the
sea
,
but
they
have
motum
fluxus
common
with
their
mother
.
The
conclusion
of
this
is
,
Conclusion
.
as
all
the
waters
goe
from
the
sea
,
and
returne
to
the
sea
againe
;
so
as
we
receive
all
graces
from
God
,
wee
must
returne
all
thankes
to
him
againe
,
nam
si
gratiarum
recursus
cessat
,
gratiarum
decursus
cessat
.
CHAP.
VI.
Whether
the
Windes
have
any
weight
or
not
?
Iob.
28.25
.
He
maketh
the
weight
for
the
winds
.
GOd
by
his
power
restraineth
the
waters
that
they
over
flow
not
the
whole
earth
,
therefore
Iob
saith
that
he
weigheth
them
by
measure
,
lest
they
abounding
too
much
should
breake
up
the
fountaines
of
the
deepes
as
they
did
in
Noahs
time
,
therefore
he
fitteth
the
water
to
the
Center
of
the
earth
;
so
Iob
addeth
,
who
maketh
the
weight
for
the
winds
:
The
winds
are
kept
downe
by
a
certaine
weight
.
and
as
hee
admired
before
,
why
the
water
overflowed
not
the
whole
earth
,
so
he
admireth
now
why
the
winds
ascend
not
up
through
the
whole
earth
,
but
are
caried
about
the
earth
,
and
are
kept
downe
by
a
certaine
weight
.
Weight
and
levitie
are
not
the
first
qualities
of
things
,
Non
prime
sed
ort●e
.
Weight
and
levitie
are
〈◊〉
not
the
first
qualities
.
but
they
arise
from
the
first
qualities
:
these
which
are
the
first
qualities
are
made
of
no
other
,
and
the
qualities
of
all
creatures
are
made
of
them
,
and
one
of
them
striveth
against
another
&
agunt
invicem
,
and
two
of
them
are
active
and
two
of
them
passive
;
active
are
hot
and
cold
,
and
passive
are
humiditie
and
drynesse
Weight
and
levitie
ought
not
to
bee
reckoned
amongst
the
first
qualities
,
because
non
agunt
invicem
,
one
of
them
doth
not
fight
against
another
,
Reasons
proving
that
weight
and
Levitie
are
not
first
qualities
.
as
heat
and
cold
doe
,
they
depend
upon
heat
and
cold
;
wee
may
give
a
reason
why
the
earth
is
heavie
,
because
it
is
cold
;
but
we
cannot
give
a
reason
why
it
is
cold
,
but
here
wee
must
rest
as
in
the
first
simple
quality
.
If
levity
and
weight
were
qualities
in
things
according
to
certaine
degrees
as
things
are
hot
or
cold
,
then
one
thing
should
weigh
an
ounce
,
and
another
a
pound
;
but
this
is
not
found
in
heavie
things
simplie
,
but
in
heavie
things
compared
with
other
things
,
and
then
they
are
sayd
to
be
light
or
heavie
,
and
they
are
not
a●
solute
qualities
but
have
stil
a
relation
to
some
other
thing
.
Things
become
not
sweeter
or
sowrer
changing
them
from
one
place
to
another
,
but
weight
and
levitie
doe
alter
according
to
the
midst
,
and
have
still
relation
to
some
other
thing
.
That
which
is
heavie
or
light
is
considered
two
manner
of
wayes
,
first
in
respect
of
the
place
,
secondly
,
in
respect
of
the
midst
;
in
respect
of
the
place
,
that
which
is
most
simple
goeth
neerest
the
Center
,
as
water
if
it
be
mixed
with
wine
it
descendeth
farthest
downe
seeking
towards
the
Center
.
If
ye
put
water
first
in
the
glassen
,
and
then
powre
wine
into
it
,
he
that
drinketh
first
shall
drinke
pure
wine
,
and
he
who
drinketh
last
,
shall
drinke
onely
water
;
but
if
wine
bee
powred
first
in
the
glasse
and
water
upon
it
,
then
it
maketh
a
small
mixture
,
because
the
water
seeketh
to
the
owne
place
descending
downeward
,
and
the
wine
to
the
owne
place
ascending
upward
;
and
by
this
we
may
try
another
conclusion
,
to
find
out
the
pure
wine
from
the
mixed
,
if
ye
pierce
an
hogs
head
at
the
uppermost
part
,
if
there
be
both
water
and
wine
in
it
,
ye
shall
draw
out
the
pure
wine
;
but
if
ye
pierce
it
below
,
then
the
water
shall
come
forth
first
,
and
next
the
wine
.
Secondly
,
weight
and
levitie
are
considered
in
respect
of
the
midst
,
Weight
and
levitie
doe
change
according
to
the
midst
.
for
they
vary
much
changing
the
midst
;
example
:
take
a
masse
of
pure
gold
,
and
a
masse
of
that
which
is
mixed
gold
,
and
weigh
them
both
first
in
the
ayre
with
a
paire
of
ballances
,
and
then
they
are
of
equall
weight
,
but
sinke
them
both
in
the
ballance
halfe
a
foote
deepe
in
the
water
,
then
the
mixed
gold
shall
be
found
much
more
heavier
in
the
water
than
it
was
in
the
ayre
:
the
reason
of
this
is
the
porositie
,
the
ballance
is
onely
the
judge
of
the
weight
of
things
and
reduceth
them
to
one
qualitie
,
but
they
being
suncke
in
the
water
,
the
water
judgeth
of
their
qualitie
,
which
is
the
lighter
,
and
which
is
the
weightier
,
the
water
trieth
that
but
by
accident
onely
,
by
the
porositie
of
the
mettall
,
but
the
ballance
trieth
it
per
se
,
for
the
water
entring
into
the
impure
mettall
,
because
of
the
porositie
of
it
maketh
it
descend
downeward
,
and
the
pure
mettall
having
no
pores
in
it
retaineth
still
the
same
weight
which
it
had
in
the
ayre
;
and
thus
the
mixture
or
mixed
mettall
varieth
according
to
the
midst
here
,
the
water
.
The
ayre
is
seene
sometimes
going
up
,
and
sometimes
going
downe
,
and
wee
know
not
which
is
the
proper
Center
of
it
,
untill
it
enter
into
the
hollow
places
of
the
earth
,
and
then
it
bursteth
upward
,
and
then
wee
know
that
the
Center
of
it
is
above
here
,
and
the
earth
is
the
midst
or
judge
to
trie
this
,
as
the
water
was
to
try
the
pure
mettall
from
the
impure
.
When
the
pure
mettall
and
the
mixed
mettall
are
in
the
water
,
to
know
how
much
the
one
is
better
than
the
other
,
adde
to
the
mixed
gold
in
the
water
a
peece
of
pure
gold
,
and
so
make
the
ballance
of
equall
weight
in
the
water
,
and
that
addition
put
to
the
mixed
gold
in
the
water
will
shew
you
the
difference
betwixt
the
pure
gold
and
the
mixed
gold
,
here
we
see
,
mutato
medio
mutatur
pondus
,
the
midst
being
changed
,
the
weight
is
changed
.
If
ye
weigh
21
pounds
of
Lead
in
the
ayre
,
and
so
much
gold
of
equall
weight
,
and
sincke
the
ballance
in
the
water
,
the
gold
shall
bee
but
seventeene
pound
weight
and
the
lead
shall
be
one
and
twentie
;
the
reason
of
this
is
the
porositie
of
the
lead
which
sinketh
in
the
water
:
so
weigh
thirtie
one
ounces
of
silver
in
the
ayre
,
and
thirtie
one
ounces
of
gold
,
and
put
them
in
the
water
,
the
gold
shall
be
thirtie
one
still
,
but
the
silver
will
be
thirtie
six
.
How
the
winds
are
weighed
.
The
winde
is
an
exhalation
which
is
more
grosse
than
the
pure
and
subtile
ayre
,
but
more
subtile
than
the
grosse
exhalations
which
come
out
of
the
earth
;
therefore
the
winde
for
the
subtilitie
of
it
,
ascendeth
to
the
lowest
religion
of
the
ayre
the
clouds
,
but
it
is
carried
downe
by
the
weight
of
it
from
the
more
pure
and
cleare
region
of
the
ayre
,
yet
it
cannot
descend
to
the
earth
,
because
of
the
thicke
and
grosse
vapours
which
arise
out
of
the
earth
still
,
for
they
must
bee
lowest
,
and
it
cannot
ascend
through
the
more
subtile
ayre
,
for
the
lightest
must
alwayes
be
highest
,
and
having
no
place
to
rest
in
,
it
is
carried
about
,
and
carrieth
about
the
clouds
with
it
;
therefore
the
weight
which
God
made
to
the
winde
was
this
,
to
varie
according
to
the
midst
,
for
compare
the
winde
with
the
grosser
exhalations
of
the
earth
,
then
it
is
light
,
but
compare
it
againe
with
the
pure
and
subtile
ayre
,
then
it
is
heavie
:
so
weight
and
levitie
in
the
winde
are
onely
in
comparison
.
Conclusion
.
The
conclusion
of
this
is
,
As
things
change
their
weight
being
compared
with
this
or
that
,
so
doe
things
varie
before
God
,
and
that
which
is
in
high
request
amongst
men
is
abhomination
before
God.
Balthasser
for
all
the
honour
that
he
had
before
men
,
yet
when
he
was
weighed
before
the
Lord
hee
was
found
light
,
Dan.
5.27
.
CHAP.
VII
.
Whether
the
water
or
the
fire
be
the
more
excellent
Element
.
2
Peter
3.7
.
But
the
heavens
and
the
earth
which
are
now
,
by
the
same
word
are
kept
in
store
,
reserved
unto
fire
against
the
day
of
judgement
,
and
perdition
of
ungodly
men
.
THere
was
a
controversie
upon
a
time
,
betweene
the
fire
and
the
water
,
Reasons
proving
the
water
to
be
the
more
excellent
elements
.
which
of
them
were
the
more
excellent
element
,
and
he
who
stood
for
the
water
alledged
these
reasons
.
First
,
Reas.
1
the
water
is
the
most
profitable
element
to
man
,
and
he
standeth
most
in
need
of
it
,
at
all
times
both
in
Sommer
and
Winter
,
by
night
and
by
day
,
&
it
is
profitable
both
to
sicke
and
whole
persons
,
but
the
fire
is
many
times
hurtfull
to
man
.
Secondly
,
Reas.
2
that
which
was
found
out
since
the
beginning
,
and
was
not
from
the
beginning
,
is
not
so
necessary
as
that
which
was
first
from
the
beginning
:
Nature
furnished
that
as
simplie
necessary
;
Art
found
out
this
but
for
superfluous
uses
,
it
can
never
be
shewn
that
man
wanted
water
,
neither
is
there
any
amongst
the
most
excellent
men
,
that
are
sayd
to
be
inventers
of
the
water
as
Prometheus
was
of
the
fire
;
and
the
life
of
man
was
long
without
fire
,
but
never
without
water
.
Thirdly
,
Reas.
3
there
are
many
people
,
that
have
not
the
use
of
fire
,
but
there
is
no
people
in
the
world
,
but
have
the
use
of
water
,
no
man
can
live
without
water
;
but
Diogenes
never
vsed
fire
,
and
many
other
creatures
live
without
fire
,
and
are
nourished
onely
in
the
water
:
doe
not
the
fish
live
in
the
sea
?
beasts
upon
raw
flesh
and
upon
rootes
?
and
no
creature
liveth
without
water
.
Fourthly
,
Reason
,
4
no
creature
liveth
in
the
fire
(
for
that
of
the
Salamander
is
but
a
fable
that
it
liveth
in
the
fire
,
it
deliteth
to
be
neere
the
fire
,
for
the
coldnesse
of
it
)
but
the
greatest
creatures
and
a
multitude
of
diverse
kinde
live
in
the
water
.
Fiftly
,
Reason
,
5
that
is
thought
to
bee
the
most
excellent
element
which
standeth
in
need
of
the
least
preparation
,
but
the
fire
hath
need
of
much
wood
,
and
coale
to
nourish
it
,
but
the
water
is
such
an
element
as
it
standeth
in
neede
of
nothing
to
maintaine
it
,
&
nihilexira
se
desiderat
.
Sixtly
,
That
element
is
judged
,
Reason
,
6
most
necessarie
and
profitable
which
may
bee
joyned
with
another
,
as
the
water
admitteth
the
fire
,
for
ye
may
heate
it
,
but
the
fire
never
admitteth
the
water
,
ignis
nuit
quam
humidus
,
aqua
sape
calida
.
Seventhly
,
there
are
foure
elements
,
Reason
,
7
and
the
water
hath
brought
forth
the
sea
,
which
wee
may
terme
the
fift
element
because
it
is
as
profitable
to
us
as
any
of
the
rest
,
for
what
commerce
would
men
have
touether
without
the
sea
?
it
breedeth
interchange
and
commerce
amongst
Nations
,
and
as
Heraclitus
sayd
,
if
wee
wanted
the
Sunne
,
we
should
live
in
perpetuall
darkenesse
,
so
we
may
say
if
,
we
wanted
the
sea
,
we
should
live
like
barbarous
people
and
wild
creatures
.
Eightly
,
Reason
,
8
when
the
heathen
sent
their
embassadors
to
any
nation
that
they
would
have
subdued
to
them
,
The
manner
how
the
heathen
subdued
other
Nations
.
they
desired
to
them
terram
&
aquam
,
and
they
in
token
of
subjection
sent
them
water
and
earth
because
all
commandement
is
either
by
sea
or
by
land
,
and
all
possessions
and
riches
are
gotten
out
either
of
the
sea
or
land
:
and
in
the
body
of
man
,
the
water
and
the
earth
are
the
elements
which
prevaile
most
,
when
Darius
sent
to
the
King
of
Scythia
,
Herodetus
libre
Scytha●
rum
.
he
desired
the
King
to
send
him
water
and
earth
,
and
when
the
King
of
Scythia
had
sent
him
a
Fowle
,
a
Mouse
,
and
a
Frog
,
and
five
arrowes
;
Darius
interpreted
the
matter
this
wayes
,
that
the
Mouse
signified
the
earth
,
because
the
Mouse
is
bred
in
the
earth
,
and
liveth
upon
the
same
things
which
man
doth
;
the
frog
to
be
the
water
,
because
it
liveth
in
the
water
,
and
the
fowle
to
be
his
horses
,
because
it
is
likest
unto
a
horse
for
swiftnesse
,
and
the
five
arrowes
which
hee
sent
to
him
(
for
they
were
excellent
archers
)
lignified
that
he
would
yeeid
unto
him
,
and
deliver
all
his
strength
and
armour
unto
him
,
when
they
required
the
earth
and
water
in
token
of
subjection
,
this
sheweth
the
excellencie
of
the
water
above
the
fire
.
We
are
baptized
by
water
and
not
by
fire
.
Reason
,
9
In
the
creation
when
God
created
the
foure
elements
,
Reasons
proving
the
fire
to
be
the
more
excellent
element
.
the
water
and
the
earth
,
were
but
like
the
matter
;
the
ayre
and
the
fire
like
the
forme
,
forming
and
fashioning
these
dead
and
dull
elements
,
for
what
were
the
water
and
the
earth
without
the
fire
to
cherish
them
?
take
heate
from
the
water
,
it
doth
puttifie
,
as
wee
see
in
standing
waters
,
which
wanting
motion
(
which
breedeth
heat
)
putrifie
and
corrupt
;
but
the
running
waters
we
call
them
living
waters
,
because
the
motion
keepeth
heat
in
them
.
Take
away
heat
from
living
creatures
,
Reason
,
2
they
die
presently
;
there
is
moysture
found
in
the
creatures
after
they
are
dead
but
no
heat
,
therefore
water
is
not
so
necessarie
as
the
fire
,
and
in
effect
we
may
say
,
that
death
is
nothing
but
a
privation
of
heat
.
These
things
which
have
least
heate
in
them
,
Reason
,
3
have
least
perfect
life
,
as
we
see
in
the
body
of
man
,
the
nailes
and
the
hayre
being
farthest
removed
from
the
heart
,
and
consequently
from
heat
,
are
most
imperfect
of
all
the
parts
of
the
body
.
How
necessary
hath
the
use
of
fire
beene
for
the
finding
out
of
all
Arts
and
preserving
of
them
,
Reas.
4
and
therefore
the
heathen
made
Valcan
the
chiefe
inventer
of
all
arts
,
but
the
water
hath
no
use
in
the
invention
of
Arts
,
therefore
not
so
excellent
as
the
fire
.
Reas.
5
The
Philosopher
sayd
that
sleepe
tooke
up
the
halfe
of
a
mans
life
which
is
but
a
short
time
,
but
if
a
man
cannot
sleepe
in
the
night
,
then
the
fire
serveth
with
the
light
of
it
to
make
as
it
were
a
second
day
to
him
,
and
taketh
away
the
difference
betwixt
the
day
and
the
night
.
Reas.
6
That
is
the
most
excellent
element
which
serveth
for
the
temperature
of
the
most
excellent
sense
,
and
this
is
seene
most
in
the
sense
of
seeing
,
which
is
as
it
were
a
firie
substance
.
This
sense
is
most
profitable
for
us
,
to
behold
the
workes
of
God.
Answers
to
the
objections
.
And
where
it
is
objected
that
the
water
admitteth
the
fire
to
be
joyned
with
it
,
Object
.
therefore
it
is
most
excellent
.
When
the
water
is
hot
and
cureth
us
,
Answ.
this
proceedeth
more
from
the
heat
than
from
the
water
,
and
this
argueth
rather
an
imperfection
in
the
water
than
any
desert
in
the
fire
.
Where
it
is
objected
that
some
men
live
without
fire
,
Object
.
and
all
the
beasts
live
without
it
.
Although
they
want
the
outward
element
,
Answ.
yet
they
have
aboundance
of
heat
within
them
:
what
maketh
the
sea
more
profitable
than
other
waters
?
is
it
not
the
heate
of
it
?
And
creatures
doe
not
grow
by
humor
onely
,
but
by
hot
humor
,
for
the
colder
that
the
waters
are
the
lesse
fruitfull
they
be
.
Nothing
liveth
in
the
element
of
the
fire
,
Object
.
as
it
doth
in
water
.
The
element
of
the
fire
in
it selfe
is
so
pure
that
composed
bodies
cannot
live
in
it
;
Answ.
this
argueth
no
defect
in
the
element
,
but
onely
the
grosnesse
of
composed
bodies
;
and
nothing
liveth
without
the
fire
,
for
every
thing
that
liketh
hath
the
naturall
heate
to
preserve
it
.
But
wee
are
baptized
with
water
,
and
not
with
fire
.
This
proveth
onely
the
water
to
be
the
better
element
for
this
use
,
but
it
doth
not
prove
simply
that
the
water
is
the
better
element
:
the
earth
which
is
the
basest
of
all
the
elements
,
furnisheth
bread
and
wine
,
for
the
sacrament
,
yet
this
will
not
prove
the
earth
to
bee
the
best
element
.
The
Aegyptians
who
held
themselves
to
be
the
most
ancient
people
of
the
world
and
the
most
noble
people
,
Diorodus
Siculus
verum
antiq.
lib.
2.
cap.
1.
Plutarchus
in
convivie
septem
saptentum
.
contended
with
three
diverse
nations
;
first
,
they
contended
with
the
Scythians
for
their
antiquitie
:
secondly
,
with
the
Ethiopians
for
their
wisedome
;
thirdly
,
they
contended
with
the
Chaldeans
for
their
God
:
the
Aegyptians
had
the
water
for
their
god
;
and
the
Chaldaeans
had
the
fire
for
their
god
,
and
the
Chaldaeans
sayd
that
their
God
the
fire
was
the
more
excellent
god
because
it
was
a
part
of
the
Sunne
.
Lib.
2.
eccles.
hist.
.
And
Rufinus
saith
that
the
Chaldeans
went
in
the
dayes
of
Constantine
through
many
parts
of
the
earth
,
to
prove
the
excellencie
of
their
god
the
fire
,
and
their
god
burnt
the
rest
of
the
images
,
but
when
they
came
to
Aegypt
,
and
there
appointed
a
day
of
triall
for
their
gods
,
Vide
Suidam
in
voce
Canopus
.
the
Aegyptians
brought
forth
the
huge
image
of
Nilus
which
was
hollow
within
,
and
filling
it
with
water
hored
some
holes
in
it
,
and
closed
them
with
wax
artificially
,
that
they
could
not
be
discerned
.
The
Chaldeans
set
their
god
the
fire
round
about
the
image
,
but
the
fire
melting
the
wax
,
the
water
gushed
out
in
aboundance
,
and
so
quenched
the
Chaldeans
God
the
fire
:
the
Egyptians
concluded
,
by
this
that
the
water
their
element
was
a
more
excellent
goddesse
than
the
fire
;
see
how
the
blind
heathen
here
had
neither
grace
nor
reason
;
they
wanted
grace
forgetting
the
Creator
to
worship
the
creature
;
and
then
they
wanted
reason
,
for
when
the
water
is
cast
upon
the
fire
,
the
fire
is
not
extinguished
but
ascendeth
up
to
the
owne
element
of
it
.
The
conclusion
of
this
:
Conclusion
.
although
both
these
elements
be
necessarie
for
the
use
of
man
,
yet
simply
the
fire
is
the
more
excellent
element
.
CHAP.
VIII
.
Of
the
Meteors
,
the
dew
,
and
the
Spirituall
applications
of
it
.
AS
there
are
sundry
sorts
of
Meteors
engendered
in
the
superiour
region
of
the
ayre
,
Some
Meteors
bred
in
the
superior
and
some
in
the
inferior
region
of
the
Ayre
.
so
there
are
Meteors
bred
in
the
inferiour
region
of
the
ayre
,
the
dew
and
the
hoare-frost
;
and
the
cause
of
these
are
the
exhalations
drawne
up
by
the
Sunne
in
the
day
time
,
the
Sunne
going
away
,
and
the
night
comming
in
place
of
it
:
these
vapors
are
condensate
by
the
coldnesse
of
the
night
,
and
if
the
cold
be
not
vehement
as
it
falleth
out
in
the
Spring
time
and
the
Summer
,
it
breedeth
the
dew
,
which
is
a
small
sort
of
raine
,
refreshing
the
grasse
and
the
hearbs
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
the
Hebrewes
call
it
tal
and
the
Greekes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
but
if
the
cold
be
more
vehement
,
then
the
vapors
are
more
consolidated
,
and
that
breedeth
the
hoarefrost
,
which
falling
upon
the
grasse
,
and
herbs
,
are
like
a
little
snows
this
dew
&
hoare
frost
when
they
be
engendered
,
are
bred
in
the
clouds
;
but
this
cloud
is
so
small
and
thin
that
it
obnubilateth
not
the
ayre
:
when
the
South
winde
bloweth
softly
,
then
the
dew
is
bred
;
and
the
hoare-frost
,
when
the
North
winde
bloweth
,
and
they
are
engendered
in
the
morning
and
evening
:
In
the
evening
,
for
then
the
Sunne
beames
goe
away
,
and
in
the
morning
when
the
Sunne
riseth
,
the
clouds
melt
and
the
watrie
humors
fall
downe
,
Why
coldes
at
the
Sun-rising
than
before
.
therefore
about
the
Sunne
rising
we
finde
the
cold
to
bee
vehement
.
The
Prophet
Esay
saith
,
A
comparison
taken
from
the
falling
of
the
dew
.
Chap.
45.8
.
Dreppe
downe
yee
heavens
from
above
,
and
let
the
skyes
poure
downe
righteousnesse
:
let
the
earth
open
,
and
let
them
bring
forth
salvation
.
Here
the
Prophet
taketh
a
comparison
from
the
falling
downe
of
the
dew
upon
the
earth
,
to
shew
the
conception
of
Christ
in
the
wombe
of
the
Virgin.
And
first
hee
beggeth
for
that
celestiall
grace
from
the
heavens
,
Things
proper
to
the
dew
applied
to
Christ
.
for
these
things
which
come
from
the
heavens
are
the
most
excellent
;
even
in
the
conceit
of
the
heathes
,
and
that
which
they
made
much
of
,
they
called
it
delapsum
de
calo
.
Now
this
is
most
fitly
applied
to
Christ
,
Ioh
,
3.13
.
No
man
ascended
up
to
heaven
but
he
that
came
downe
from
heaven
,
even
the
Son
of
man
which
is
in
heaven
:
so
Ioh.
8.23
.
Ye
are
from
beneath
,
I
am
from
above
.
and
1
Cor.
15.47
.
The
first
man
is
of
the
earth
earthly
,
the
second
man
it
the
Lord
from
heaven
.
And
hee
desireth
that
lust
one
to
come
downe
&
quench
our
thirst
,
for
without
this
dew
the
fleece
will
be
drie
,
Iudg.
6.36
.
and
so
the
ground
shall
be
drie
.
So
without
this
spirituall
dew
men
shall
be
barren
,
like
the
mountaines
of
Gilboa
,
2
Sam.
1.21
.
As
the
dew
falleth
upon
the
ground
,
without
any
noyse
,
and
wee
feele
it
not
,
and
as
the
haile
and
the
raine
fall
,
and
wee
see
it
not
when
it
falleth
;
so
when
our
Lord
Iesus
Christ
,
was
conceived
,
in
the
Wombe
of
the
Virgin
,
who
perceived
it
,
or
tooke
notice
of
it
,
except
the
Angels
,
and
his
Mother
Marie
?
Secondly
when
Manna
fell
,
there
fel
first
a
dew
in
the
campe
;
and
so
before
Christ
was
conceived
in
the
wombe
of
the
Virgin
,
the
dew
of
the
Holy
Ghost
came
and
over-shadowed
her
.
Thirdly
,
when
the
dew
falleth
,
it
imitigateth
the
scorching
heat
;
so
when
the
world
was
scorched
with
the
heat
of
Gods
wrath
for
burning
in
sinne
,
then
hee
sent
the
Sunne
of
righteousnesse
to
refresh
them
.
And
lastly
,
the
clouds
are
bidden
drop
downe
righteousnesse
,
the
cloudes
a
signe
of
aboundance
,
the
clouds
,
who
willingly
drop
downe
and
liberallie
,
the
clouds
,
who
dropp
not
downe
partially
:
So
this
righteousnesse
of
Iesus
Christ
commeth
freely
from
the
heavens
in
great
aboundance
,
and
not
partially
distributed
to
men
.
Conclusion
.
The
Conclusion
of
this
is
,
as
Cannan
was
a
land
blessed
of
God
,
and
his
eyes
were
upon
it
from
the
beginning
of
the
yeere
to
the
end
,
it
was
a
Land
that
drinketh
in
the
water
of
the
raine
of
heaven
,
Deut.
11.12
.
So
the
Church
is
a
land
blessed
for
ever
,
and
watered
with
that
celestiall
dew
that
came
from
heaven
.
CHAP.
IX
.
Of
bodies
perfectly
composed
,
and
first
of
the
mettalls
.
Iere.
6.29
.
The
bellowes
are
burnt
,
the
Lead
is
consumed
of
the
fire
,
the
founder
melteth
in
vaine
;
for
the
micked
are
not
pluckt
away
,
reprobate
Silver
shall
men
call
them
.
THe
lewes
divide
their
Physickes
into
three
sorts
,
first
[
Domes
]
silens
.
Secondly
[
tzemah
]
germen
;
thirdly
,
[
chaja
]
vivum
;
they
call
all
the
minerals
,
silens
,
they
call
vegetative
things
,
germen
,
and
the
living
things
they
call
vivum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
silence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
germen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vivum
The
Lord
to
shew
the
nature
of
the
wicked
and
hypocriticall
Iewes
,
borroweth
a
comparison
from
the
mettals
,
silver
and
lead
:
for
as
the
silver-smith
before
he
melts
the
silver
,
Why
the
Lord
borroweth
this
comparison
from
the
silversmith
.
hee
putteth
lead
to
it
,
to
make
it
melt
the
better
;
so
the
Lord
threatned
first
the
notorious
wicked
Iewes
,
to
see
if
by
them
hee
might
draw
hypocirtes
(
who
held
themselves
to
be
good
silver
)
to
repentance
and
to
melt
.
The
mettals
are
bred
by
the
heat
of
the
Sunne
,
and
then
by
cold
they
grow
together
,
and
are
consolidated
:
although
they
be
consolidated
by
cold
,
yet
they
are
not
bred
by
cold
,
How
the
mettals
are
bred
.
but
by
the
heate
of
the
Sunne
.
If
the
consolidating
or
gathering
of
them
together
were
the
cause
of
their
being
,
then
the
melting
of
them
should
cause
them
to
perish
:
the
heat
of
the
Sunne
,
drawing
up
the
vapors
and
exhalations
,
is
the
first
cause
of
engendering
the
mettalls
,
and
then
commeth
the
cold
and
consolidateth
them
;
for
as
the
Meteors
are
bred
in
the
ayre
,
of
vapors
and
exhalations
drawne
up
into
the
ayre
out
of
the
earth
,
so
are
mettals
bred
in
the
earth
of
these
exhalations
drawne
up
by
the
Sunne
,
but
hindered
and
kept
within
the
earth
,
that
they
cannot
ascend
any
higher
;
then
they
congeale
and
consolidate
about
the
stones
or
some
other
parts
of
the
earth
,
therefore
they
are
called
metalla
,
id
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
which
is
en
gendered
or
bred
about
or
with
some
other
thing
,
as
gold
about
silver
,
and
silver
about
brasse
,
and
sometime
about
yron
or
brasse
.
The
mettals
are
of
a
wat●ie
substance
.
The
mettals
generally
are
of
a
watrie
substance
,
and
all
of
them
have
lesse
or
more
water
in
them
;
all
the
mettals
can
melt
in
the
fire
,
and
the
fire
being
removed
they
consolidate
againe
,
which
sheweth
us
that
they
are
of
a
watrie
substance
and
participateth
both
of
water
and
earth
.
The
mettals
when
they
are
melted
by
the
fire
,
they
are
not
like
Iee
,
for
when
the
Ice
is
frozen
it
is
still
but
water
,
and
is
capable
of
no
other
forme
;
but
the
mettals
besides
that
they
can
be
melted
,
they
receive
other
formes
,
which
the
Ice
cannot
receive
,
being
still
water
and
not
mettall
.
Stones
may
be
broken
,
and
brused
&
sometimes
they
may
be
hewed
,
but
they
cannot
be
melted
as
the
mettalls
.
Yron
,
brasse
,
and
Lead
,
have
more
earth
in
them
,
than
the
gold
or
silver
,
as
we
may
perceive
by
the
rust
which
they
contract
:
gold
and
silver
have
more
free
of
earth
than
other
mettals
are
,
and
they
are
more
decocted
water
than
the
rest
.
A
comparison
betwixt
gold
and
silver●
Now
let
us
make
a
comparison
betwixt
gold
and
lead
,
Gold
hath
lesse
earth
,
and
more
water
in
it
than
lead
,
yet
it
is
heavier
than
lead
,
because
it
hath
no
pores
in
it
,
to
let
in
the
ayre
as
lead
hath
;
yet
it
melteth
not
so
soone
as
the
Lead
doth
,
Why
the
gold
melteth
not
so
soone
as
the
Lead
doth
.
because
the
water
is
more
perfectly
mixed
in
the
gold
,
than
in
the
Lead
,
and
the
gold
being
more
solide
keepeth
the
watrie
element
better
than
the
lead
doth
.
Then
let
us
compare
lead
and
silver
together
,
lead
hath
more
earth
in
it
than
silver
hath
,
and
the
water
floweth
sooner
out
of
it
than
out
of
the
silver
,
because
it
is
not
so
solide
;
it
hath
more
earth
in
it
then
silver
hath
,
and
therefore
it
is
hotter
when
it
is
melted
than
silver
,
and
it
melteth
sooner
than
silver
,
because
the
water
is
not
so
perfectly
mixed
in
it
as
in
silver
;
Why
Lead
is
put
to
silver
in
melting
.
therefore
the
silver
Smith
when
he
would
melt
silver
putteth
lead
to
it
,
to
cause
it
to
melt
the
sooner
,
and
this
the
Latines
call
replumbare
argentum
to
leaden
the
silver
.
The
application
of
the
comparison
is
this
,
The
applieation
of
the
comparison
.
that
the
hypocriticall
Iewes
are
like
yron
and
steele
,
and
not
like
silver
as
they
would
appeare
;
for
they
are
so
farre
from
separating
themselves
from
the
wicked
,
that
they
are
altogether
like
Iron
and
steele
that
can
hardly
melt
:
the
bellowes
are
burnt
,
that
is
,
the
Prophet
hath
spent
his
travell
in
vaine
amongst
them
,
and
the
most
notorious
wicked
men
a
mongst
them
are
like
the
lead
which
is
burnt
up
;
yet
hypocrites
by
their
example
will
not
melt
,
but
remain
indurate
and
as
hard
hearted
as
before
,
therefore
they
are
but
reprobate
silver
,
and
the
Lord
shall
reject
them
.
When
the
Lord
commeth
to
his
Church
to
separate
drosse
from
the
silver
,
God
findeth
few
that
are
good
silver
.
he
scarcely
getteth
the
third
part
as
good
silver
.
Zach.
13.8.9
.
And
I
will
bring
the
third
part
through
the
fire
,
and
will
refine
them
as
silver
is
refined
:
happy
are
these
who
are
of
this
little
handfull
and
of
this
third
part
,
but
as
for
the
wicked
he
will
put
them
away
out
of
the
earth
like
drosse
,
Conclusion
.
Psal.
119.119
.
The
conclusion
of
this
is
,
when
the
Lord
threatneth
his
judgements
against
notorious
wicked
sinners
,
then
it
is
time
for
hypocrites
to
repent
,
lest
the
same
judgement
overtake
them
.
CHAP.
IX
.
Of
the
diverse
names
that
gold
hath
in
the
Scripture
.
1
Kings
9.28
.
And
they
came
to
Ophir
,
and
fetched
from
thence
gold
.
FIrst
gold
is
called
Zahabb
,
which
is
common
to
all
sorts
of
gold
,
2
King.
5.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
second
name
which
it
hath
,
it
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aurum
ophir
,
Iob.
22.24
.
torrentes
ophir
:
not
that
ophir
signified
gold
,
but
the
floods
out
of
which
the
gold
was
gathered
were
called
ophir
,
not
this
ophir
from
whence
Salomon
brought
his
gold
afterward
,
but
a
river
neere
the
Land
of
Vz.
The
third
name
,
that
it
hath
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mollescere
.
it
is
called
Aurum
Paz
from
the
roote
Pazaz
which
signifieth
to
make
soft
,
but
afterward
it
was
called
aurum
ophaz
and
muphaz
,
Iere.
10.
from
the
places
from
whence
it
was
taken
.
Iob
speaketh
of
topheth
as
an
appellative
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
yet
it
was
turned
afterwards
into
a
proper
name
of
a
place
of
torment
;
so
anrum
paz
,
at
the
first
might
be
an
appellative
,
but
afterward
became
a
proper
name
:
so
Carmel
at
the
first
,
was
a
proper
name
,
but
afterwards
it
was
changed
into
an
appellative
name
,
for
any
fertile
place
.
So
Paradise
was
first
a
proper
name
,
but
afterward
became
appellative
,
Ecces.
2.5
.
I
made
me
Paradises
:
so
Tarshish
pro
oceano
:
so
Ezek.
17.4
.
He
cropt
off
the
top
of
his
young
twigges
and
carried
it
to
Canaan
,
that
is
,
to
Babylon
the
land
of
merchandise
:
see
Prov.
31.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
fourth
epither
is
[
charutz
]
fossile
,
which
is
rather
a
name
of
the
art
,
than
a
name
signifying
the
essence
of
the
gold
,
as
obrysum
fignifieth
rather
the
Art
about
the
fining
of
the
gold
,
than
the
substance
of
the
gold
,
Iob.
41.22
.
Psal.
67.14
.
and
Salomon
alludeth
to
this
sort
of
gold
,
Allusion
.
Pron.
8.
chuse
my
doctrine
as
pure
gold
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
separate
from
all
base
and
vile
things
.
The
fift
epithete
is
chethem
,
it
is
that
sort
of
gold
which
is
engraven
curiously
,
and
when
it
hath
Ophir
or
Ophaz
joyned
with
it
,
then
they
signifie
the
matter
,
and
it
signifieth
the
forme
:
1
King.
10.25
.
And
they
brought
every
man
his
present
,
vessels
of
silver
and
vessels
of
gold
,
which
were
vessels
of
great
price
,
not
onely
for
the
substance
,
but
also
for
curious
workemanship
.
The
sixt
epithete
is
segor
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
ye
would
say
,
includens
,
the
gold
which
is
elaboratly
wrought
and
cunningly
set
within
silver
,
Prou.
15.11
.
Apples
of
gold
put
in
silver
,
cut
like
networke
,
and
requireth
great
skill
in
this
art
to
set
it
right
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Hebrewes
call
it
[
musgor
]
inclusor
,
and
therefore
2
King.
24.24
.
The
King
of
Babylon
cariea
away
with
him
all
the
tradsemenand
Inclusores
,
noting
them
as
speciall
cunning
men
.
The
last
epithete
is
Parva●●●
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
it
is
called
2
Chron.
3.7
.
the
gold
of
Parvana
,
from
the
place
from
whence
it
was
brought
.
All
these
names
the
Scriptures
give
to
gold
,
The
Scriptures
give
diverse
names
to
gold
,
to
note
the
excellencie
of
it
.
to
note
the
excellencie
and
diversitie
of
it
,
but
in
that
vision
of
Daniel
,
where
he
saw
an
image
whose
head
was
of
gold
,
the
gold
is
not
set
downe
there
to
signifie
the
most
excellent
monarchie
,
but
the
mettals
are
set
downe
there
,
to
fignifie
their
hardnesse
;
the
gold
the
softest
,
the
silver
harder
,
In
Nabuchad●ezzars
vision
,
the
mettals
are
set
downe
to
signifie
the
hardnesse
of
the
monarchies
,
and
not
their
excellencie
.
the
brasse
more
hard
,
and
the
yron
hardest
of
all
;
we
must
not
then
make
the
comparison
,
from
the
glistering
of
the
gold
to
expresse
the
florishing
estate
of
the
Babilonian
Empire
,
or
that
the
silver
signified
the
glorious
estate
of
the
Medes
,
but
onely
the
hardnesse
of
the
mettall
is
marked
here
,
the
gold
being
ductile
and
plicable
,
signified
that
they
should
not
have
so
hard
entertainement
under
the
Babilonians
as
under
the
Persians
.
Secondly
,
Why
the
Babylonian
Empire
called
glod
:
the
head
of
gold
signified
the
Babylonian
Empire
,
as
Daniel
expoundeth
it
to
Nebuchadnezzer
,
Dan
2.38
.
Thou
art
this
head
of
gold
;
Why
the
Persian
Empire
called
silver
.
the
Babylonian
Empire
is
called
gold
,
because
the
Babylonians
spoyled
all
the
treasures
of
the
Temple
;
the
Persians
are
called
silver
because
they
spoyled
the
Babylonians
,
yet
they
got
not
so
great
a
treasure
as
the
Babylonians
got
:
Why
the
Grecians
called
brasse
.
the
Grecians
are
called
brasse
,
they
spoyled
the
Persians
,
yet
got
not
so
great
a
treasure
as
the
Persians
got
:
the
Romans
are
called
yron
and
clay
,
Why
the
Romans
called
Iron
.
for
before
they
overthrew
the
Grecians
they
wore
rings
of
yron
upon
their
singers
,
and
their
treasure
was
but
yron
:
but
when
the
Vandals
,
Gothes
and
Hunues
spoyled
Rome
,
they
got
but
onely
clay
.
The
conclusion
of
this
is
,
Conclusion
.
although
the
gold
have
many
excellent
epithetes
in
the
Scripture
,
yet
the
Prophet
Habakuk
calleth
it
[
gnabhtit
]
densum
lutum
,
Hab.
2.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
densum
lutum
.
To
teach
us
not
to
set
our
affections
upon
it
or
desire
it
,
for
when
men
have
loaded
themselves
with
it
,
it
is
but
thicke
clay
.
CHAP.
X.
The
blessing
of
God
,
and
the
influence
of
the
heavens
,
make
things
fertile
below
here
.
Hosea
2.21
.
I
will
heare
the
heavens
,
and
they
shall
heare
the
earth
,
and
the
earth
shall
heare
the
Corne
and
the
Wines
,
and
they
shall
heare
Izreel
.
WE
have
spoken
before
of
mettals
which
the
Iewes
cal
[
domes
]
silens
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
silen●
.
now
it
resteth
to
speake
of
that
which
they
call
[
Zemeh
]
germinans
,
&
[
chaja
]
vivum
.
God
who
created
the
trees
,
fruits
and
man
,
hee
heareth
them
,
-
Deus
audit
eminenter
,
-
cael●●●
audit
metaphe
;
-
hom●e
audit
proprie
.
and
maketh
them
to
heare
one
another
,
God
heareth
eminenter
,
he
that
planted
the
care
shall
hee
not
heare
?
Psal.
94.9
.
the
heavens
and
the
earth
heare
metaphorice
,
How
God
is
sayd
to
heare
the
heave●s
.
and
man
heareth
properly
.
God
heareth
the
heavens
when
hee
giveth
his
influence
and
blessing
unto
them
to
make
them
nourish
the
things
below
here
.
When
God
worketh
upon
the
creatures
below
here
,
Deus
operatur
ratione
.
-
Sappositi
-
●●rt
ut●
.
he
worketh
either
mediatly
or
immediately
;
hee
worketh
immediatly
vel
ratione
virtutis
vel
suppositi
;
hee
worketh
immediatly
ratione
virtutis
,
because
all
vertue
proceedeth
onely
from
him
,
as
the
Sunne
worketh
immediately
ratione
virtutis
because
it
hath
the
vertue
from
it selfe
,
and
not
from
another
:
the
Moone
againe
worketh
mediate
ratione
virtutis
because
shee
hath
the
vertue
and
heare
from
the
Sunne
,
and
heareth
not
first
,
of
it selfe
:
Man
liveth
not
by
bread
onely
but
by
every
word
that
proceedeth
out
of
the
mouth
of
God
,
Mat.
4.4
.
The
power
to
nourish
and
feede
cometh
immediately
from
God.
Simile
.
A
man
is
in
a
consumption
,
he
commeth
to
advise
with
a
Physitian
,
the
Physitian
biddeth
him
take
so
much
water
and
heate
it
,
and
then
to
take
such
herbs
and
put
into
it
,
and
make
a
decoction
thereof
:
the
patient
taketh
water
and
drinketh
it
,
but
hee
leaveth
out
the
herbs
and
dieth
of
the
consumption
.
The
blessing
of
God
in
Physicke
or
in
meat
is
like
the
hearbs
put
into
the
water
,
and
if
it
be
left
out
,
the
creatures
cannot
nourish
us
:
this
blessing
of
God
in
the
creatures
whith
feedeth
us
,
The
blessing
of
God
called
the
staffe
of
bread
.
is
called
the
staffe
of
bread
,
Deut.
28.
for
as
the
staffe
upholdeth
the
old
weake
man
,
so
doth
the
blessing
of
God
uphold
and
nourish
us
.
God
againe
worketh
Immediate
rations
suppositi
,
for
he
is
indistanter
(
as
the
Schoolemen
speake
)
in
everie
thing
.
Yee
will
say
,
how
doth
God
worke
mediately
,
Quest.
seeing
he
is
immediately
in
every
thing
?
If
ye
will
respect
the
second
causes
with
the
effects
,
Answ.
How
God
is
sayd
to
worke
mediatly
.
then
God
is
said
to
worke
mediatly
,
but
not
if
ye
will
respect
the
media
themselves
.
When
God
useth
the
second
causes
to
produce
an
effect
,
How
God
useth
second
causes
to
produce
effects
.
he
useth
them
not
as
helpes
or
as
co-working
causes
with
himselfe
,
but
to
shew
his
goodnesse
and
his
bountie
,
that
he
will
communicate
with
his
creatures
some
part
of
his
power
,
and
for
the
weaknesse
of
these
whom
he
helpeth
.
Curse
ye
Meros
,
because
be
came
not
out
to
the
helpe
of
the
Lord
Iud.
5.23
.
the
Lord
needed
no
helpe
of
Meros
,
but
when
Gods
people
saw
the
tribes
comming
out
to
helpe
,
then
it
helped
their
infirmitie
;
but
the
hand
of
the
Lord
is
not
shortned
,
1
Sam.
14.6
.
who
can
helpe
with
few
or
by
many
.
The
heavens
are
sayd
to
heare
the
earth
when
they
send
downe
their
heat
and
raine
to
moysten
the
earth
;
When
the
heavens
are
sayd
to
heare
the
earth
.
the
former
raine
in
the
scripture
is
called
[
more
]
plavia
and
the
latter
raine
[
Malcosh
]
pluvia
serotina
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
jacer●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
fell
out
in
the
moneth
Nisan
when
the
Corne
began
to
bee
ripe
,
it
was
called
pluvia
maturati●nis
.
And
when
the
heavens
are
like
brasse
,
then
they
heare
not
the
earth
.
Now
when
the
heavens
heare
the
earth
,
then
the
husband
man
waiteth
for
the
pretious
fruit
of
the
earth
,
and
hath
long
patience
for
it
untill
he
receive
the
earely
and
the
latter
raine
:
Iam.
5.7
.
How
the
earth
is
sayd
to
hea●e
the
Corne
,
and
Wine
.
And
the
earth
shall
heare
the
corne
and
the
wine
,
the
earth
heareth
the
corne
and
the
wine
when
it
is
mannured
and
laboured
by
the
husband
man
,
and
when
the
heavens
send
downe
their
influence
upon
it
,
when
the
earth
is
mannured
and
dressed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Terratuaeris
maritata
,
Terra
moritur
comnin
colitur
&
producit
fructus
.
then
it
is
sayd
to
be
married
,
Esay
62.4
.
[
Veartzecha
tibbagnel
]
and
when
the
ground
is
not
mannured
nor
sowne
,
it
is
sayd
to
die
.
Gen.
47.19
.
Wherefore
shall
wee
die
before
thine
eyes
both
we
and
our
Hand
?
God
is
the
onely
cause
of
fertilitie
.
God
is
the
onely
cause
of
fertility
.
Paul
may
plant
,
and
Apolles
may
water
,
but
it
is
God
that
giveth
the
encrease
,
1
Cor.
3.6
.
and
it
is
the
Lord
that
crowneth
the
yeere
with
goodnesse
,
Psal.
65.12
.
The
Lord
made
them
to
understand
this
,
that
it
was
he
onely
who
caused
things
to
grow
,
therefore
they
called
the
great
trees
which
grow
without
labour
arbores
Dei
,
as
the
cedars
and
such
:
and
this
people
found
this
by
experience
in
the
blessing
of
the
seventh
yeare
,
when
the
increase
of
one
yeare
served
for
three
:
and
that
he
might
teach
them
that
fertisitie
onely
depended
upon
his
blessing
,
hee
caused
the
earth
to
make
a
great
shew
of
fertilitie
which
afterwards
turned
to
nothing
.
Hab.
●
.
●●
.
〈…〉
est
Oliva
,
the
labour
of
the
Olive
made
a
lie
,
that
is
,
the
Olive
blossomed
verie
faire
,
When
the
earthis
sayd
to
abhort
.
but
deceived
the
expectation
of
the
labourer
.
So
2
King.
19
this
country
is
barren
;
but
in
the
originall
,
it
is
more
emphaticall
[
haaretz
meshakkeleth
]
haec
regio
facit
abortum
,
for
as
a
woman
when
she
is
with
child
,
when
she
parteth
with
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
haec
regio
facit
a●orlum
.
she
is
deceived
of
her
expectation
,
so
the
ground
about
Iericho
made
a
faire
shew
to
the
labourers
,
and
deceived
them
.
I
will
beare
the
heavens
.
Our
faith
should
not
looke
to
the
meanes
which
God
useth
,
but
to
God
himselfe
;
neither
should
we
depend
upon
the
meanes
,
when
God
useth
reasonable
creatures
as
his
instruments
:
wee
may
be
thankefull
to
them
,
but
wee
must
give
the
whole
praise
to
God
;
but
we
have
no
obligation
;
to
the
unreasonable
creatures
as
to
the
heaven
and
to
the
earth
;
this
was
the
ground
,
We
have
no
obligation
to
unreasonable
creatures
to
thanke
them
as
Gods
instruments
.
amongst
the
heathen
that
made
them
worship
the
Sunne
,
the
moone
,
and
the
starres
.
Alexander
the
great
was
mindfull
of
his
horse
that
saved
him
in
the
battell
,
that
when
he
died
hee
builded
a
Cittie
upon
him
,
and
called
it
after
his
name
,
Bucephalus
:
he
was
not
so
mindfull
to
give
thankes
to
God
after
his
deliverie
,
as
he
was
to
his
horse
.
I
will
heare
the
heavens
,
Men
should
not
rest
untill
they
come
to
the
first
cause
.
this
should
teach
us
never
to
rest
untill
we
come
to
the
first
cause
,
but
men
who
have
their
portion
in
this
life
,
their
bellies
are
fed
with
his
bid
treasures
,
Psal.
17.14
.
Why
are
they
called
his
hid
treasures
?
because
they
know
not
who
is
the
giver
of
them
,
they
see
the
creature
but
they
see
not
the
giver
;
so
when
the
Lord
smiteth
them
,
they
see
three
fingers
as
it
were
upon
the
wall
with
Balthasar
Daniel
5.5
.
But
they
see
not
the
hand
,
nor
the
arme
,
nor
him
that
striketh
;
but
Iob
ascended
from
the
Chaldeans
to
God
himselfe
,
and
saith
,
the
Lord
hath
given
,
and
the
Lord
hath
taken
,
Iob.
1.21
.
And
so
did
David
when
Shimei
railed
against
him
2
Sam.
16.11
.
When
the
universall
and
particular
cause
concurre
together
,
things
take
their
denomination
from
the
particular
cause
.
I
will
heare
the
heavens
,
when
the
Vniversall
and
particular
cause
concurre
together
,
things
take
their
denomination
from
the
particular
and
not
from
the
universall
cause
,
as
sol
&
homo
generant
hominem
,
yet
the
man
is
sayd
to
beget
his
child
,
and
not
the
Sunne
.
So
when
the
cause
of
causes
worketh
with
subordinate
causes
,
we
must
not
ascribe
every
particular
effect
to
God
,
but
to
the
proper
cause
,
as
the
fire
burneth
,
but
not
God
,
and
so
the
bread
feedeth
us
;
yet
none
of
these
could
effectuate
any
thing
without
the
first
cause
,
therefore
we
are
called
the
of
pring
of
God
Act.
17.29
.
although
our
fathers
beget
us
:
so
Iere.
1.5
.
Before
I
formed
thee
in
the
bellie
.
Psal.
22.9
.
Thou
art
he
that
tooke
me
out
of
the
wombe
,
and
thou
didst
make
me
hope
when
I
was
upon
my
mothers
breast
:
our
father
begetteth
us
,
yet
unlesse
hee
blesse
the
begetter
hee
cannot
beget
;
so
our
mother
conceiveth
us
,
yet
she
shall
not
beare
us
except
he
bring
us
forth
;
The
creation
tooke
the
denomination
from
the
universall
cause
.
although
these
take
the
denomination
from
the
second
causes
,
yet
unlesse
the
Lord
blesse
them
who
is
the
first
cause
,
it
is
nothing
.
But
in
the
first
creation
which
was
onely
by
the
power
of
God
and
no
helping
cause
concurring
,
then
the
worke
tooke
the
denomination
from
the
universall
and
first
cause
.
Whether
doth
the
effect
owe
more
to
the
universall
or
particular
cause
?
Quest.
It
oweth
more
to
the
particular
cause
than
to
the
universall
cause
,
Answ.
Whether
things
owe
more
to
the
universall
or
particular
cause
.
because
it
getteth
it's
kind
from
it
,
and
is
named
by
it
,
and
is
likest
to
it
;
but
for
preservation
and
continuation
of
the
kind
,
it
is
more
beholden
to
the
universall
cause
,
as
the
childe
is
more
beholden
to
the
heavens
for
his
conservation
,
than
to
the
parents
;
but
if
wee
looke
to
the
cause
of
causes
God
himselfe
,
creatures
are
most
beholden
to
him
both
quoad
ad
esse
&
conservari
.
And
the
heavens
shall
heare
the
earth
when
it
is
manured
by
the
husbandman
.
Observe
how
the
husbandman
is
directly
subordinate
to
the
providence
of
God
,
The
husbandman
is
directly
subordinate
to
the
providence
of
God.
all
honest
callings
are
subordinate
to
God
,
but
yet
the
subordination
is
not
so
clearely
seene
,
nor
the
blessing
of
God
appeareth
not
so
well
in
any
other
trade
as
in
husbandrie
;
for
after
that
he
hath
cast
the
seed
in
the
ground
,
he
lyeth
downe
and
sleepeth
,
and
night
and
day
it
springeth
up
and
he
knoweth
not
how
,
for
the
earth
bringeth
forth
of
it selfe
,
first
the
blade
,
then
the
care
,
then
the
full
corne
in
the
eare
,
How
riches
and
a
prudent
wife
are
from
the
Lord
.
Marke
4.24
.
House
and
riches
are
the
inheritance
of
the
fathers
,
but
a
prudent
wife
is
from
the
Lord
,
Prov.
19
14.
House
and
riches
are
from
the
Lord
as
well
as
the
wife
,
but
the
directing
hand
of
God
and
his
speciall
providence
is
not
so
clearely
seene
in
these
,
as
in
this
.
All
the
blessing
of
husbandrie
dependeth
upon
God
,
The
custome
of
the
heathen
in
their
husbandrie
.
therefore
the
heathen
when
they
went
to
plough
in
the
morning
they
layd
on
one
of
their
hand
upon
the
stilts
of
the
plough
,
and
they
lifted
up
the
other
hand
to
Ceres
the
Goddesse
of
corne
:
but
it
is
a
pittie
to
see
the
most
part
of
these
who
mannure
the
ground
as
though
they
were
fungi
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sprung
out
of
the
ground
like
toad-stooles
,
affixi
glebae
,
filij
terrae
,
having
their
mindes
fixed
upon
the
earth
,
and
never
to
elevate
their
minds
higher
to
God
,
than
the
Oxen
which
labour
the
ground
,
but
if
they
had
hearts
to
looke
up
to
God
,
O
beatos
agricolas
!
O
how
happie
were
those
husbandmen
!
There
are
five
things
which
commend
husbandrie
in
the
Scriptures
;
first
,
the
antiquitie
of
it
,
Five
things
which
commend
husbandrie
.
There
was
not
a
man
to
till
the
ground
,
Gen.
2.
He
is
the
first
man
that
is
missed
,
it
is
neither
the
Lawyer
nor
the
Physitian
,
nor
the
Tailor
but
onely
the
husbandman
.
Secondly
,
the
innocencie
of
it
,
it
was
commanded
to
Adam
in
Paradise
,
and
Christ
calleth
his
Father
a
husband
man
,
Ioh.
15.1
.
I
am
the
true
Vine
and
my
Father
is
the
husbandman
.
Thirdly
for
the
delight
of
it
,
Vzzia
the
King
is
called
vir
agri
,
because
he
delighted
so
much
in
husbandrie
,
2
Chron.
26.10
.
Fourthly
,
for
profit
,
Eccles.
5.9
.
The
profite
of
the
earth
is
for
all
,
the
King
himselfe
is
served
by
the
field
.
And
lastly
,
this
calling
is
most
clearely
seene
to
bee
subordinate
to
Gods
providence
,
and
therefore
Esay
28.26
.
The
Lord
is
called
the
husbandmans
God
,
who
teacheth
him
and
instructeth
him
.
The
conclusion
of
this
is
,
Conclusion
.
God
by
his
blessing
is
both
in
the
causes
and
the
effects
immediatly
,
therefore
these
are
deceived
who
hold
that
God
fet
the
heavens
on
worke
,
and
they
give
onely
their
influence
to
the
earth
,
corne
,
and
wine
:
Simile
.
torpedo
or
the
crampfish
when
it
toucheth
the
hooke
,
it
transmitteth
a
benummednesse
from
the
hooke
to
the
line
,
and
from
the
line
to
the
goad
,
and
from
the
goade
to
the
fishers
arme
;
here
the
cramp-fish
worketh
but
mediately
,
but
God
worketh
immediately
in
all
the
causes
and
in
all
the
effects
,
and
therefore
let
us
crave
the
blessing
of
God
both
to
the
causes
and
to
the
effects
.
CHAP.
XI
.
Why
the
Children
are
sayd
to
come
out
of
their
fathers
thigh
.
Gen.
46.26
.
All
the
soules
that
came
with
Iacob
out
of
Egypt
,
which
came
out
of
Iacobs
thigh
.
THese
who
have
described
the
Anatomie
of
man
,
Of
the
generation
of
man
.
say
that
the
seed
bringers
called
vasa
seminaria
,
bee
two
veines
and
two
arteries
which
come
downe
to
the
thigh
.
These
veines
take
their
beginning
from
vena
cava
the
Master
veine
,
which
hath
the
originall
from
the
liver
,
and
the
arterie
hath
its
beginning
from
the
heart
,
and
so
they
descend
to
the
parts
of
generation
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
virga
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
testiculi
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fila
testiculorum
.
These
membraseminis
or
vasa
seminaria
the
Hebrewes
call
them
first
[
gid
]
virga
:
secondly
,
[
habezim
]
testiculi
,
thirdly
,
[
hashebhelim
chute
bozim
]
fila
testiculorum
.
They
came
out
of
Iacobs
thigh
,
for
modestie
the
Hebrewes
put
other
parts
of
the
body
for
the
part
of
generation
,
as
first
they
call
it
the
feete
,
Esay
.
7.20
.
I
shall
shave
the
haire
of
the
feete
,
The
Hebrewes
for
modestie
put
other
parts
of
the
bodie
for
the
members
of
generation
.
so
she
shall
eate
that
which
commeth
out
betwixt
her
feete
,
so
they
call
it
the
Navell
Iob.
40.16
.
and
the
thigh
Num.
5.2
.
and
the
heathen
Poets
say
that
Bacchus
was
borne
of
Iupiters
thigh
.
Secondly
,
they
came
out
of
Iacabs
thigh
,
because
pater
est
principium
activum
generationis
,
and
not
the
mother
;
Why
the
children
are
sayd
to
come
out
of
the
fathers
thing●
.
&
therefore
some
Divines
conceit
that
if
Adam
had
not
sinned
,
although
Eve
had
sinned
,
then
originall
sinne
had
not
beene
transmitted
to
the
posteritie
;
because
he
was
principium
generationis
,
Rom.
5.12
.
By
one
man
sinne
entred
into
the
world
.
Thirdly
,
they
came
out
of
Iacobs
thigh
,
these
seventie
soules
came
out
of
many
bellies
,
but
from
one
thigh
,
they
came
out
of
the
bellies
of
Lea
and
Rachel
,
Zilpah
and
Billah
&c.
Fourthly
,
Children
come
out
of
their
fathers
thigh
,
Why
the
husband
is
to
love
his
wife
better
than
his
children
.
but
the
wife
was
taken
out
of
the
husbands
side
,
therefore
the
husband
should
love
his
wife
better
than
his
children
.
Fiftly
,
they
came
out
of
Iacobs
thigh
,
Many
came
out
of
〈◊〉
thigh
that
was
a
poore
man
.
that
was
a
sillie
poore
man
,
Deut●
26.5
.
And
thou
shalt
speake
and
say
before
the
Lord
thy
God
:
Syrus
perditionis
erat
pater
meus
,
a
Syrian
readie
to
perish
was
my
Father
,
yet
he
went
downe
into
Egypt
and
sojourned
there
with
a
few
,
and
became
there
a
nation
great
and
mightie
and
populous
,
who
multiplied
exceedingly
even
as
the
fish
of
the
sea
[
ijshretzu
]
Exod.
1.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
multiplicarunt
mere
piscium
.
Looke
to
the
number
of
the
fighting
men
in
Iudea
in
Iehosaphats
time
,
how
they
encreased
that
came
out
of
of
his
thigh
,
there
were
eleven
hundreth
and
three-score
thousand
fighting
men
,
2
Chronicles
17.
What
number
of
women
and
children
were
beside
?
and
then
if
we
shall
adde
all
the
number
that
was
in
Israel
,
Gods
promise
verified
to
Abraham
.
we
shall
see
how
Gods
promise
was
verified
to
Abraham
,
I
will
multiplie
thy
seed
as
the
sands
of
the
Sea
.
Although
the
Lord
gave
him
seventie
children
out
of
his
thigh
,
yet
he
touched
the
hollow
of
Iacobs
thigh
,
and
the
paine
made
him
to
weepe
,
Hos.
12.4
.
and
he
halted
upon
it
all
the
dayes
of
his
life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Hebrewes
say
that
a
thing
forgetteth
,
when
it
leaveth
off
to
doe
that
which
it
was
wont
to
doe
.
This
sinew
which
shrunke
in
,
in
his
thigh
,
in
the
originall
it
is
calld
[
gid
haneshe
]
nervus
oblivionis
,
the
sinnew
of
oblivion
,
and
it
never
stirred
any
more
there
.
So
Iob.
28.4
.
The
waters
are
forgotten
of
the
foote
;
that
is
,
the
foote
treadeth
no
more
there
.
God
promiseth
no
good
thing
in
this
life
,
but
with
condition
of
the
crosse
.
What
ever
the
Lord
giveth
his
children
in
this
life
,
it
is
alwayes
cum
exceptione
crucis
,
Mark.
10.30
.
He
shall
have
an
hundreth
fold
,
but
it
is
added
,
with
persecution
.
Seventie
soules
shall
come
out
of
Iacobs
thigh
,
but
he
shall
halt
upon
foureteene
all
his
life
time
;
So
Paul
was
taken
up
to
the
third
heaven
,
yet
the
Lord
gave
him
a
pricke
in
the
flesh
to
humble
him
,
2
Cor.
12.7
.
God
this
wayes
tempereth
our
wine
with
water
,
he
upholdeth
us
with
the
one
hand
,
and
taketh
us
downe
with
the
other
.
The
conclusion
of
this
is
,
Conclusion
.
that
God
out
of
small
beginnings
can
make
up
a
Church
to
himselfe
.
Ezek.
47.3
.
The
waters
that
flowed
out
of
the
Sanctuary
were
but
first
to
the
ancles
,
Simile
.
then
they
came
to
the
knees
,
thirdly
they
came
to
the
loynes
,
and
lastly
they
became
a
river
that
could
not
bee
passed
;
God
of
small
beginnings
can
make
a
Church
to
himselfe
.
as
the
graces
of
God
grow
in
the
Church
,
so
doth
the
number
of
the
Saints
,
from
hundreths
to
thousands
,
and
from
thousands
to
Millions
.
CHAP.
XII
.
That
a
woman
giveth
seed
in
generation
as
well
as
the
man
.
Levit
,
12.2
.
If
a
woman
give
seede
,
and
have
borne
a
male
child
.
THe
divell
who
envieth
the
salvation
of
man
kind
,
The
divell
set
himselfe
against
the
nature
and
the
offices
of
Christ
.
hath
still
set
himselfe
against
Christ
our
redeemer
.
First
hee
set
himselfe
against
the
divinitie
of
Christ
by
his
instrument
Areius
,
whodenied
the
divinitie
of
Christ
,
The
Arriaus
denyed
his
Godhead
.
and
he
poysoned
the
third
part
of
the
waters
with
his
wormewood
,
Revel.
8.11
.
Secondly
,
hee
set
himselfe
against
the
person
of
Christ
by
Nestorius
,
who
taught
that
there
were
two
persons
in
Christ
,
as
there
were
two
natures
.
Thirdly
,
he
raised
up
Eutiches
,
who
confounded
the
natures
,
and
made
but
one
nature
as
there
is
but
one
person
.
Fourthly
,
hee
raised
up
Martion
,
The
error
of
the
Anabaptists
refuted
who
deny
that
Christ
tooke
no
flesh
of
the
woman
.
who
denied
that
Christ
was
truely
a
man
:
and
last
,
he
raised
up
the
,
Anabaptists
who
denie
that
Iesus
Christ
tooke
flesh
of
the
virgin
Mary
,
but
that
he
passed
through
her
as
water
doth
through
a
golden
pype
;
and
their
principall
reason
was
this
,
because
women
give
no
feede
in
generation
;
but
this
text
sheweth
clearely
that
the
women
give
seede
in
generation
as
well
as
the
men
:
it
should
not
be
translated
then
si
Semen
conceperit
aut
susceperit
,
for
that
is
contrarie
to
the
nature
of
the
active
conjugation
hiphil
,
and
it
should
bee
translated
si
seminaverit
semen
,
and
so
Num.
5.28
.
seminabit
semen
,
she
shall
give
seede
,
and
not
conceive
feede
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
it
is
oftentimes
spoken
of
trees
in
the
Scripture
sementare
semen
,
which
cannot
be
translated
,
si
susceperint
semen
:
so
Heb.
11.11
.
Sara
received
strength
ad
jaciendum
vel
emittendum
semen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
receptio
sed
jactus
seminis
,
as
when
the
husbandman
soweth
his
seede
and
casteth
it
into
the
ground
,
Object
.
the
Syriacke
paraphrase
paraphraseth
it
not
rightly
,
ut
conciperet
vel
susciperet
semen
.
2
Cor.
15.47
.
The
first
man
is
of
the
earth
earthly
,
the
second
man
is
the
Lord
from
the
heaven
,
then
it
may
seeme
that
Iesus
Christ
tooke
not
his
flesh
of
the
Virgin
Marie
.
The
second
Adam
is
sayd
to
be
the
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
that
it
was
in
regard
of
his
manhood
,
Answ.
&
humaine
body
made
of
an
hevenly
substance
,
but
that
it
was
conceived
by
the
heavenly
overshadowing
of
the
holy
Ghost
,
and
was
made
partaker
of
heavenly
qualities
,
as
immor
tality
,
glorie
and
power
.
And
became
the
instrument
of
an
hevenly
conversation
upon
earth
.
The
conclusion
of
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vindex
redemptor
propinquus
.
if
Christ
had
not
taken
our
flesh
upon
him
he
had
not
beene
our
goel
,
and
so
jure
propinquitatis
he
could
not
have
redeemed
us
:
he
is
called
our
dud
our
beloved
,
Esay
.
5.1
,
Iere.
32.
Hananeel
because
he
was
in
necessitie
,
his
dud
became
goel
for
him
,
Ieremie
.
and
redeemed
his
land
for
him
.
So
Iesus
Christ
being
our
dud
or
neere
kinsman
,
becometh
goel
to
us
:
if
he
had
not
taken
our
nature
hee
should
not
have
beene
vindex
sanguinis
nostri
,
neither
redeemed
heaven
when
wee
lost
it
,
neither
redeemed
us
out
of
Prison
,
for
all
these
things
did
the
goel
to
his
kinsman
.
CHAP.
XIII
.
How
old
some
of
Christs
predecessors
were
when
they
begot
children
.
Gen.
18.11
.
Now
Abraham
and
Sarah
were
old
,
and
it
ceased
to
be
with
Sara
after
the
manner
of
women
.
AS
the
Lord
hath
measured
the
Periods
of
the
life
of
man
,
how
long
he
shall
live
,
and
when
hee
shall
die
;
so
he
hath
measured
the
Periods
when
a
man
beginneth
to
beget
children
,
and
when
hee
leaveth
off
to
beget
,
When
〈◊〉
begin
to
beget
ordinarily
.
and
so
of
the
woman
.
The
Period
when
a
man
beginneth
to
beget
,
or
may
beget
,
is
thirteene
yeares
of
age
ordinarily
,
quando
exit
ab
eo
concubitus
seminis
,
when
the
seed
of
copulation
goeth
out
from
him
,
Leuit.
15.16
.
(
because
then
he
is
able
to
lye
with
a
woman
)
and
the
Iewes
call
him
Parvus
so
long
as
non
exit
ab
eo
concubitus
seminis
,
and
they
extend
it
to
the
thirteenth
yeare
and
the
womans
to
the
eleventh
.
The
Period
when
he
ceaseth
to
beget
differeth
now
in
men
,
from
the
time
when
the
Patriarches
lived
.
The
time
when
the
woman
leaveth
off
to
conceive
ordinarily
is
fiftie
.
And
wee
may
observe
in
the
Scriptures
that
these
Kings
of
whom
Christ
came
not
according
to
the
flesh
,
some
of
them
begat
their
children
very
young
,
Conferre
2
King
16.2
.
and
2
King
17.1
.
with
the
2
King.
16.6
.
and
2
King.
18.1
.
and
ye
shall
find
no
interregnum
betwixt
Achaz
and
Ezeki●●
:
and
conferring
the
kingdome
of
Israel
and
Iudea
together
,
it
will
appeare
how
old
Achaz
was
when
he
begat
his
Sonne
.
so
Salomon
begot
his
Sonne
Rehoboam
when
hee
was
little
more
than
twelve
yeares
of
age
,
and
Achaz
was
but
eleven
yeares
when
he
begat
Ezekias
.
But
these
againe
who
were
the
predecessors
of
Christ
were
verie
old
before
they
begot
their
children
,
to
exercise
their
faith
;
this
wayes
Abraham
begat
not
his
sonne
untill
he
was
an
hundreth
yeare
old
,
and
Boaz
begat
his
sonne
when
he
was
sevenscore
yeares
old
.
So
Sara
the
great
grandmother
of
our
Lord
,
Many
of
Christs
prodecessors
were
old
before
they
b●got
children
.
bare
a
child
when
she
was
nintie
yeare
old
.
And
Rachab
another
of
our
Lords
predecessors
bare
her
sonne
,
when
she
was
fiftie
five
yeare
old
or
thereabout
.
There
was
great
difficultie
both
upon
Abrahams
part
and
Sarahs
part
here
.
Genesis
17.17
.
Greas
difficultie
of
begetting
children
both
on
Abrahams
and
Sarahs
part
.
Shall
a
child
bee
borne
to
him
who
is
an
hundreth
yeare
old
?
and
so
upon
Sarahs
part
,
The
Lord
hath
restrained
mee
from
bearing
,
Genesis
16.2
.
Yet
the
Lord
who
who
hath
power
over
the
wombe
and
grave
,
made
Sara
to
conceive
:
the
Chaldie
Paraphrase
of
Iernsalem
upon
Gen.
30.4
.
setteth
downe
these
foure
keyes
,
God
hath
reserved
foure
Itayes
to
himselfe
.
the
first
is
facunditatis
ad
aperiendum
,
&
sterilitatis
ad
occludendam
,
the
key
of
fruitfulnes
to
open
the
wombe
,
and
the
key
of
barrennesse
to
shut
the
wombe
,
Gen.
30.22
.
God
remembred
Rachel
and
opened
her
wombe
.
Secondly
clavis
pluviae
the
key
of
the
raine
,
Clavis
-
faecunditatis
-
Pluviae
-
cabatiouis
-
sepulchri
.
Deut.
28.12
.
The
Lord
shall
open
unto
thee
his
good
treasures
,
the
heavens
to
give
raine
unto
the
Land
in
due
season
.
The
third
is
clavis
cibationis
the
key
of
feeding
every
thing
,
Psal.
145.
Thou
openest
thy
hand
and
fillest
with
thy
blessing
everie
living
thing
:
the
fourth
is
,
clavis
sepulchri
the
key
of
the
grave
,
Seven
mothers
barren
and
yet
bare
children
.
Ezek.
37.
When
I
shall
open
your
graves
.
There
were
seven
mothers
who
were
barren
,
and
yet
the
Lord
opened
their
wombe
,
Sara
,
Rebecca
and
Rachel
,
the
mother
of
Sampson
,
Anna
the
mother
of
Samuel
,
and
Elizabeth
the
mother
of
Iohn
.
It
may
be
asked
whether
Abraham
thought
himselfe
absolutely
unfit
to
beget
children
,
Quest.
or
onely
respectivelie
thought
himselfe
to
beget
upon
Sarah
.
Answ.
1
Some
hold
that
he
thought
himselfe
absolutely
unfit
to
beget
children
upon
any
woman
,
Whether
Abraham
thought
himselfe
absolutely
unable
to
beget
children
.
because
the
Apostle
Rom.
4.19
.
called
his
body
a
dead
body
,
and
because
the
Apostle
saith
Galat.
4.23
.
That
Iacob
who
was
borne
of
a
free
woman
was
by
promise
,
and
Heb.
11.11
.
By
faith
Sara
conceived
,
and
Esay
51.
Looke
to
therocke
whence
ye
were
hewed
,
Abraham
compared
to
a
rocke
and
Sarah
to
a
pit
.
Abraham
is
compared
to
a
rocke
here
,
and
Sara
to
a
pit
;
and
as
a
rocke
cannot
bring
forth
children
of
it selfe
,
so
neither
could
old
Abraham
,
and
it
may
seeme
that
there
was
as
great
an
impossibilitie
to
Abraham
to
beget
,
as
it
was
to
Sarah
to
beare
children
;
therefore
they
hold
that
this
was
a
miracle
when
this
power
was
given
to
him
to
beget
children
anew
againe
.
Answ.
2
But
if
we
will
consider
the
matter
better
,
wee
shall
find
that
Abraham
doubted
not
absolutely
of
his
power
to
beget
children
,
Abraham
doubted
onely
to
beget
Children
upon
Sarah
.
but
onely
to
beget
children
upon
Sara
who
was
now
nintie
yeare
old
,
yet
hee
might
beget
children
upon
a
younger
woman
,
for
after
the
death
of
Sara
when
he
was
an
hundreth
thirtie
seven
yeares
,
old
,
he
begat
sixe
children
upon
Keturah
,
although
hee
doubted
to
beget
children
upon
Sarah
.
Abraham
after
he
begat
Isaac
lived
seventie
and
five
yeares
,
therefore
his
body
was
not
a
dead
bodie
simplie
;
and
hee
wanted
not
power
altogether
to
beget
.
Abraham
might
beget
when
he
was
an
hundreth
yeare
old
according
to
the
course
of
nature
.
Againe
in
these
times
men
lived
two
hundreth
yeares
as
Terah
the
father
of
Abraham
lived
two
hundreth
yeares
,
therefore
they
were
not
unfit
and
impotent
for
generation
when
they
were
an
hundreth
yeares
old
,
for
then
they
should
have
beene
unfit
for
generation
,
the
halfe
of
their
life
time
.
Thirdly
Iacob
who
was
the
great
grandchild
of
Abraham
begat
Benjamin
when
he
was
an
hundreth
and
seven
yeare
old
,
therefore
Abraham
might
beget
children
by
his
naturall
strength
when
he
was
an
hundreth
yeare
old
although
his
strength
was
not
restored
to
him
miraculously
.
The
Apostle
saith
that
Abrahams
bodie
was
now
a
dead
bodie
Rom.
4.19
.
Object
.
And
almost
now
an
hundreth
yeare
old
.
Answ.
This
is
spoken
onely
in
respect
of
Abrahams
owne
opinion
who
was
out
of
hope
to
have
children
therefore
the
Apostle
saith
,
Why
the
body
Abraham
was
called
a
dead
bodie
.
he
considered
not
his
owne
bodie
,
and
comparatively
his
body
was
much
more
unable
at
that
time
than
it
was
before
,
and
if
in
his
younger
yeares
he
begat
no
children
upon
Sarah
much
lesse
was
there
hope
now
in
his
old
dayes
.
Galat.
4.23
.
He
that
was
borne
of
the
bondwoman
was
borne
after
the
flesh
,
but
he
that
was
borne
of
the
free
woman
,
was
borne
by
the
promise
,
hence
it
may
seeme
that
he
begat
not
his
Sonne
Isaac
by
his
nturall
strength
but
by
faith
taking
hold
upon
the
promise
.
Answ.
The
strang
conception
was
upon
Sarahs
par●
and
not
upon
Abrahams
.
This
strange
conception
was
upon
Sarahs
part
and
not
upon
Abrahams
part
,
for
when
the
Lord
opened
the
wombe
of
Sarah
,
Abraham
begat
children
by
his
naturall
strength
which
he
had
then
.
But
it
may
be
sayd
that
the
Lord
maketh
the
difficultie
as
great
upon
Abrahams
part
as
upon
Sarahs
:
Object
Esay
.
.
51.
Looke
to
the
rocke
whence
ye
were
hewed
,
and
to
the
pit
whence
ye
were
digged
.
Answ.
Abraham
was
a
rocke
when
hee
was
considered
with
Sarah
.
Secondly
when
the
Prophet
calleth
him
a
rocke
here
from
whence
the
people
of
God
were
hewed
out
,
he
meaneth
especially
in
this
place
of
their
calling
out
of
VZ
of
Chaldea
,
Why
Abraham
was
called
a
rocke
.
that
Abraham
was
an
Idolater
when
he
was
called
thence
.
When
the
Lord
gave
Sara
strength
to
conceive
,
Quest.
whether
was
this
a
miracle
or
not
,
seeing
that
it
ceased
to
bee
with
her
after
the
manner
of
women
,
Genesis
18.11
.
When
God
who
is
the
author
of
nature
contracteth
nature
or
enlargeth
it
,
Answ.
this
is
not
a
miracle
,
although
it
be
a
great
worke
of
God.
God
worketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
never
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
worketh
according
to
nature
,
besides
nature
,
above
nature
,
but
he
never
worketh
against
or
contrarie
to
nature
,
Deus
operatur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sed
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
the
God
of
nature
never
worketh
against
nature
:
when
Peter
looked
upon
Ananias
&
beheld
him
,
here
his
sight
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
nature
;
when
Steven
stood
before
the
councell
Act.
7.
and
saw
unto
the
third
heaven
,
this
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
besides
nature
,
for
the
Lord
extended
and
enlarged
nature
,
but
this
was
not
a
miracle
;
but
when
Christ
restored
sight
to
the
blind
,
and
made
them
to
see
,
this
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
above
nature
,
and
this
was
a
miracle
.
Example
2.
When
the
hungrie
Lyons
devoured
the
accusers
of
Daniel
,
and
when
the
Lyon
killed
the
young
Prophet
,
this
was
according
to
nature
,
and
when
●e
brake
not
his
bones
,
this
was
besides
nature
:
but
in
the
lowest
degree
,
(
for
Lyons
use
commonly
to
breake
the
bones
that
they
may
get
the
marrow
,
)
so
when
the
hungry
Lyon
spared
Daniel
,
this
was
besides
nature
in
a
higher
degree
,
but
it
was
not
a
miracle
but
onely
the
restraining
of
nature
;
but
when
the
Ravens
fed
Elias
,
this
was
above
nature
.
So
in
our
Lords
predecessors
some
of
them
conceived
and
bare
their
children
when
they
were
young
,
and
this
was
according
to
nature
,
When
Christs
predecessors
conceived
being
old
it
was
not
a
miracle
,
but
the
Lord
inlarged
nature
onely
.
but
when
Rachab
bare
a
Sonne
when
she
was
fiftie
yeare
old
,
and
Sarah
when
she
was
nintie
,
this
was
besides
nature
,
but
not
above
nature
,
God
did
onely
enlarge
nature
here
;
but
when
the
Virgine
Marie
conceived
and
bare
Christ
,
this
was
above
nature
and
a
miracle
indeed
.
As
the
Lord
made
barren
Sarah
to
conceive
,
so
the
Lord
is
able
to
make
his
barren
Church
fruitfull
:
Creare
&
formare
quid
.
Esay
43.5
.
Thus
saith
the
Lord
creating
Iacob
and
forming
Israel
:
to
create
a
thing
is
to
create
it
of
nothing
,
and
to
forme
a
thing
is
to
fashion
it
after
it
is
created
,
so
hee
created
when
he
made
barren
Sara
to
conceive
,
when
hee
multiplied
the
posteritie
of
Abraham
then
he
formed
them
:
The
posteritie
of
Abraham
why
called
Iacoh
and
Israel
.
so
he
calleth
them
Iacoh
and
Israel
,
poore
Iacob
when
he
went
over
Iordan
,
with
his
staffe
,
but
rich
Israel
when
he
returned
home
againe
over
Iordan
:
the
Church
is
first
dead
and
created
of
nothing
,
and
then
the
Lord
addeth
a
new
forme
to
her
and
multiplieth
her
.
Looke
to
the
rocke
whence
ye
were
hewed
,
and
to
the
pit
,
whence
yee
were
digged
.
As
a
stone
cannot
beget
children
,
so
no
more
could
Abraham
beget
children
upon
Sara
,
but
the
Lord
who
is
able
to
raise
up
children
to
Abraham
out
of
the
stones
,
so
he
raised
a
seed
to
himselfe
;
and
as
that
stone
which
was
cut
out
without
the
hands
of
man
,
became
a
great
mountaine
and
filled
the
earth
,
Dan.
2.
so
did
his
Church
,
&c.
CHAP.
XIIII
.
What
time
the
soule
animateth
the
body
and
what
care
the
Lord
hath
of
the
child
after
that
he
is
animated
.
Exod.
21.21
.
If
two
strive
together
and
hurt
a
woman
with
child
,
so
that
her
fruit
depart
from
her
,
and
no
mischiefe
do
follow
,
&c.
AS
the
world
in
the
first
Creation
was
a
confused
masse
,
and
then
by
degrees
the
Lord
distinguished
the
severall
dayes
workes
:
so
doth
he
in
the
little
world
man
:
In
the
first
seven
dayes
it
is
no
other
thing
but
seed
;
secondly
,
it
is
curdled
as
Iobsaith
cap.
10.10
.
and
becommeth
flesh
,
How
man
is
fashioned
in
his
mothers
wombe
.
and
it
is
no
more
called
seed
but
fatus
:
thirdly
the
principall
parts
of
the
body
are
fashioned
,
the
Heart
,
the
Braine
,
and
the
Liver
,
and
the
rest
of
the
members
,
are
hardly
discerned
;
fourthly
,
when
the
rest
of
the
members
are
distinctly
fashioned
,
then
it
is
no
more
called
faetus
but
infans
,
then
it
liveth
and
stirreth
.
It
is
an
errour
too
commonly
holden
,
that
wee
first
live
the
life
of
the
plant
by
the
vegetative
facultie
onely
,
and
secondly
the
sensitive
life
,
and
thirdly
the
reasonable
;
but
if
it
were
so
,
then
the
child
might
be
justly
called
a
plant
,
secondly
a
beast
,
and
lastly
a
man
.
Object
.
The
Philosopher
saith
that
we
live
first
the
life
of
the
plant
.
This
is
not
so
to
bee
understood
as
though
that
imperfect
conception
called
Embrio
liveth
first
the
vegetative
life
,
Answ.
The
Embrio
receiveth
the
three
faculties
at
once
.
and
then
the
sensitive
,
for
it
receiveth
all
these
three
faculties
at
once
,
but
it
exerciseth
this
vegetative
facultie
first
;
for
the
first
fortie
dayes
,
or
fortie
five
dayes
,
the
seed
is
in
the
matris
,
and
by
that
power
onely
which
is
in
the
seed
called
virtus
formatrix
,
it
is
peece
and
peece
prepared
,
and
then
simul
&
semel
at
one
and
the
selfe
same
time
it
receiveth
all
these
faculties
together
,
The
featus
is
sometimes
sooner
and
sometimes
longer
ere
it
be
perfected
.
then
it
is
nourished
and
groweth
til
it
be
quickned
by
the
soule
,
neither
is
it
a
living
soule
till
it
be
perfectus
fatus
,
and
sometimes
it
is
longer
ere
it
bee
perfected
,
and
sometimes
in
shorter
time
it
is
perfected
.
If
the
fatus
be
perfected
in
the
thirtie
five
dayes
and
the
soule
animates
it
,
then
the
child
beginneth
to
stirre
the
seventieth
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
puer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
movere
.
and
then
he
is
called
nagnar
from
nagnar
movere
,
because
then
he
beginneth
to
stirre
in
his
mothers
wombe
,
and
then
the
child
is
septimestris
borne
in
the
seventh
moneth
;
We
know
when
the
child
liveth
by
doubling
the
perfection
of
the
faetus
.
but
if
the
faetus
bee
perfect
in
the
fortie
five
day
,
then
the
child
beginneth
to
stirre
the
nintieth
day
,
and
he
is
borne
in
the
ninth
moneth
;
so
that
by
doubling
the
perfection
of
the
Embri●
when
it
hath
all
the
parts
of
it
formed
,
we
shall
know
when
the
child
beginneth
to
stirre
in
the
mothers
bellie
,
We
know
when
the
childis
borne
by
trebling
the
motion
of
the
child
.
and
tripling
the
motion
of
the
child
in
the
mothers
bellie
,
we
shall
know
the
time
,
when
the
child
is
borne
.
This
place
Exod.
21.22
.
If
two
strive
together
and
hurt
a
woman
with
child
;
the
vulgar
translation
readeth
it
badly
thus
.
If
the
striker
strike
a
woman
with
child
,
and
she
abhort
and
live
,
hee
shall
surely
bee
punished
,
How
this
place
is
interpreted
by
the
vulgar
translation
.
their
meaning
is
,
that
the
man
shall
bee
punished
by
a
fine
or
a
mulct
for
stricking
of
the
woman
,
but
if
she
live
although
the
child
die
,
yet
the
stricker
shall
not
die
for
it
;
whereas
the
meaning
of
the
law
is
,
if
there
follow
[
ashon
]
damnum
any
hurt
either
to
the
mother
,
or
to
the
child
,
then
the
striker
shall
die
,
so
that
there
are
two
causes
set
downe
here
;
first
,
if
the
striker
strike
,
Two
causes
in
this
Iaw
.
and
death
follow
not
,
then
he
shal
not
die
for
it
,
although
she
abhort
,
because
the
child
was
not
[
gebher
]
a
living
child
,
but
[
naphal
]
fructus
abortivus
vel
deciduus
Iob.
3.3
.
which
falleth
from
the
tree
before
it
be
ripe
,
which
Salomon
Eccles.
6.3
.
calleth
an
untimely
birth
;
but
if
it
bee
a
child
which
is
animated
,
and
the
striker
strike
her
,
and
there
follow
death
either
of
the
mother
or
of
the
child
,
then
the
man
shall
die
for
it
:
this
place
then
must
be
understood
of
a
child
formed
and
animated
,
for
if
it
be
onely
that
which
David
calleth
[
golem
]
massa
rudis
an
unperfect
substance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
signatum
,
and
the
Rabbins
call
it
asiman
.
Psal.
139.16
.
then
if
shee
abhort
and
bring
forth
such
a
birth
;
he
shall
not
die
for
it
.
The
Seventie
translate
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
signatum
,
and
the
Rabbins
call
it
asiman
,
which
words
they
have
borrowed
from
the
greekes
,
as
ye
would
say
,
mony
not
stamped
or
sealed
.
So
is
the
Embrio
before
the
soule
be
created
in
it
,
and
therefore
the
striker
if
he
strike
the
mother
,
and
she
abhort
and
live
,
so
that
there
follow
no
danger
to
her
,
then
he
is
not
to
die
it
,
because
he
hath
not
killed
a
living
soule
,
no
more
than
if
a
man
should
die
for
cutting
a
member
from
a
dead
man
.
Conclusion
.
The
conclusion
of
this
is
,
the
Lord
hath
great
care
of
the
life
of
man
,
God
hath
great
eare
of
the
life
of
man
.
even
when
he
is
in
his
mothers
belly
,
if
he
be
once
a
living
child
whosoever
killeth
him
shall
die
for
it
.
When
Benah
and
Rechab
killed
Ishboseth
,
David
sayd
ye
are
wicked
men
who
have
killed
a
righteous
person
in
his
owne
house
upon
his
owne
bed
,
shall
I
not
require
this
at
your
hands
,
2
Sam.
4.11
.
So
the
Lord
required
this
at
the
hands
of
the
murtherer
who
killed
an
infant
in
his
first
mansion
and
sleeping
in
his
bed
.
The
Lord
forbiddeth
in
his
Law
,
Exod.
23.19
.
to
kill
the
kid
when
it
is
sucking
the
dam
,
hath
the
Lord
regard
of
kids
.
1
Cor.
9.9
.
?
no
:
his
chiefe
intention
is
to
have
young
infants
safe
in
their
mothers
wombe
and
when
they
are
sucking
.
CHAP.
XV.
Jn
what
part
of
the
body
the
soule
lodgeth
.
1
King.
3.12
.
The
Lord
gave
to
Salomon
a
wise
and
an
understanding
heart
.
THis
question
hath
much
troubled
the
greatest
Philosophers
,
the
Peripatetickes
the
Platenickes
and
the
Physitians
,
and
the
Iewes
differed
from
them
all
.
How
the
puripatetickes
divided
the
faculties
of
the
soule
.
How
the
Iewes
place
the
faculties
of
the
soule
.
The
Peripatetickes
divided
the
faculties
of
the
soule
into
the
vegetative
,
sensitive
,
and
reasonable
,
and
they
place
them
all
in
the
heart
.
The
Platonicks
divided
the
faculties
of
the
soule
into
the
jrascible
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cerebrum
concupiscible
and
reasonable
facultie
,
which
they
placed
in
the
braine
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
spiritat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
anima
and
the
Physitians
differed
from
both
,
for
they
say
principium
motus
est
hepar
,
dignitatis
cerebrum
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
jecur
&
necessitatis
est
cor
:
and
the
Iewes
differing
from
all
,
say
,
that
rationale
habet
sedem
in
Cerebro
,
Reasons
to
prove
that
the
soule
lodgeth
in
the
braine
.
which
they
call
Moahh
from
[
moahh
]
medulla
.
Secondly
spiritus
hath
the
seat
in
the
heart
,
which
is
the
beginning
of
life
.
And
[
nephes
]
anima
seu
concupiscible
they
placed
it
in
the
Liver
called
cabhod
.
It
may
seeme
that
it
hath
the
chiefe
residence
in
the
braine
,
and
dwelleth
there
:
Reason
,
1
hath
it
not
all
the
officers
of
estate
about
it
in
the
head
?
here
it
hath
the
senses
as
the
informers
,
and
the
Phantasie
,
the
common
sense
,
and
memorie
as
the
Recorder
,
in
the
hinder
part
of
the
head
.
Againe
that
seemeth
to
be
the
seat
of
the
soule
which
is
the
originall
of
sense
and
motion
;
Reason
,
2
but
the
instruments
of
sense
and
motion
are
the
nerves
proceeding
from
the
braine
,
which
nerves
direct
the
externall
senses
,
and
consequently
reason
it selfe
which
is
informed
by
them
.
Reason
,
3
Thirdly
,
the
braine
is
arbor
inversa
,
and
as
the
life
of
the
tree
proceedeth
from
the
root
of
it
,
so
doth
the
life
of
man
proceed
from
the
braine
.
Fourthly
,
Reason
,
4
the
passages
from
the
braine
to
the
heart
are
the
conducts
of
life
;
stoppe
these
passages
from
the
braine
to
the
heart
,
and
immediately
a
man
dyeth
,
as
wee
see
in
apoplexies
,
which
is
a
disease
of
the
braine
properly
,
and
not
of
the
heart
.
Fiftly
,
Reason
,
5
because
the
head
is
the
most
excellent
part
where
the
soule
lodgeth
,
it
is
put
for
the
whole
body
.
Achis
sayd
to
David
,
1
Sam.
27.
Thou
shalt
be
keeper
of
mine
head
,
that
is
,
of
me
:
so
2
King.
2.3
.
Thy
master
shall
be
taken
from
thine
head
this
day
,
that
is
,
from
thee
.
Reason
,
6
Lastly
,
because
the
soule
lodgeth
in
the
head
,
we
uncover
the
head
first
as
the
most
excellent
part
,
we
bow
the
head
when
wee
applaud
to
any
thing
;
and
because
the
soule
lodgeth
in
the
head
,
therefore
when
a
man
sinneth
,
the
head
is
especially
punished
.
It
is
alleadged
that
the
heart
was
created
before
the
head
.
Object
.
Quod
est
primum
naturâ
est
ultimum
dignitate
;
Answ.
that
which
was
first
in
nature
,
is
last
in
dignitie
:
the
heart
was
created
onely
to
serve
the
head
,
and
not
the
head
to
serve
the
heart
:
the
heart
is
membrum
organicum
as
the
rest
of
the
members
of
the
body
,
but
that
it
is
erganum
animae
,
Reasons
proving
that
the
soule
lodgeth
in
the
heart
.
that
is
still
denyed
.
It
may
be
sayd
for
the
heart
that
the
soule
lodgeth
in
it
,
Reason
,
1
it
is
primum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
the
member
of
the
bodie
that
liveth
first
and
dyeth
last
,
it
is
not
like
the
eye
which
seeth
last
,
and
faileth
first
.
The
instruments
of
life
the
spirits
proceed
from
the
heart
;
Reason
,
2
the
child
when
he
is
in
his
mothers
bellie
then
spirat
,
when
he
is
borne
then
respirat
;
thirdly
,
inspirat
,
he
draweth
in
the
breath
againe
:
and
last
expirat
,
hee
letteth
out
the
breath
againe
,
therefore
the
pulse
is
framed
before
either
the
sinewes
or
Arteries
bee
framed
.
Life
and
heat
proceed
from
the
heart
,
Reason
,
3
therefore
in
any
danger
or
feare
,
the
blood
runneth
backe
from
all
the
parts
of
the
body
to
comfort
and
succour
the
heart
.
Fourthly
,
the
heart
is
a
part
voide
of
all
excrements
,
Reason
,
4
and
nothing
but
the
purest
spirits
are
in
it
;
the
braine
againe
is
a
place
full
of
cold
humors
,
and
therefore
the
heart
is
more
fit
to
bee
a
lodging
place
for
the
soule
.
Fiftly
,
Reason
,
5
the
heart
is
the
midst
and
therefore
the
most
excellent
place
of
the
body
,
it
is
not
an
arithmeticall
midst
,
for
it
enclineth
more
to
the
left
side
nor
to
the
right
to
helpe
the
coldnesse
of
it
;
it
is
not
medium
magnitudinis
vel
molis
,
as
the
navell
is
just
in
the
midst
of
the
body
:
Mediu●
-
arithmetieum
,
-
moles
,
-
perfectionis
.
it
is
medium
perfectionis
as
the
Sunne
is
which
is
the
most
excellent
sort
of
midst
;
so
all
motion
,
heat
and
life
of
the
body
proceedeth
from
the
heart
.
Sixtly
,
Reas.
6
a
monster
that
is
borne
with
two
heads
yet
it
hath
but
one
heart
,
if
it
have
two
hearts
then
of
necessitie
it
must
have
two
heads
,
two
hearts
cannot
bee
in
one
body
.
Seventhly
,
Reason
,
7
when
a
man
speaketh
truth
with
protestation
,
he
layeth
his
hand
towards
his
heart
,
and
when
we
would
expresse
our
love
to
our
neighbour
,
wee
say
we
love
him
with
our
heart
.
Esay
.
1.5
.
The
whole
head
is
sicke
and
the
whole
heart
is
faint
,
and
from
the
sole
of
the
foote
to
the
head
there
is
no
soundnesse
:
the
head
is
the
Prince
,
the
foote
aren
the
common
people
,
and
the
heart
the
Priests
;
and
as
the
naturall
life
proceedeth
from
the
heart
,
so
doth
the
spirituall
life
from
the
Church-men
,
who
are
the
instruments
to
beget
the
spirituall
life
.
God
him selfe
careth
for
no
part
of
the
body
when
he
wanteth
the
heart
:
This
people
draw
neere
to
mee
with
their
lips
,
but
their
heart
is
farre
from
me
.
The
understanding
is
called
the
heart
,
The
Lord
gave
Salomon
a
wise
heart
,
1
King.
3.12
.
The
memory
is
called
the
heart
,
Write
my
Lawes
in
thine
heart
,
The
heart
put
for
the
understand
,
the
memorie
,
the
affections
,
and
for
the
conscience
.
Prov.
3.3
.
The
affections
are
called
the
heart
,
2
Cor.
6.8
.
Our
heart
is
enlarged
toward
you
:
the
conscience
is
called
the
heart
,
2
Sam.
24.10
.
Davids
heart
smote
him
;
so
the
will
is
called
the
heart
,
1
King.
3.
The
soule
is
not
in
one
part
of
the
body
more
than
in
another
,
The
soule
is
not
onely
in
one
part
of
the
body
.
and
we
must
hold
that
opinion
,
est
in
toto
corpore
,
it
is
in
all
the
body
and
in
every
part
of
the
body
,
which
must
be
understood
negative
but
not
positive
,
that
is
,
it
is
not
in
this
or
that
part
of
the
body
,
more
than
in
another
,
but
it
is
in
the
whole
body
repletive
;
and
the
diverse
faculties
of
the
soule
which
follow
the
temperature
of
the
body
,
cannot
be
placed
in
one
part
,
but
it
exerciseth
the
functions
of
it
in
one
place
more
than
in
another
,
The
soule
exerciseth
the
faculties
more
in
one
part
than
in
another
.
as
it
understandeth
most
in
the
head
,
and
loveth
most
in
the
heart
and
the
reines
.
The
conclusion
of
this
is
,
the
soule
is
in
everie
part
of
the
body
to
animate
it
for
naturall
uses
,
Conclusion
.
so
it
should
be
in
every
part
of
the
body
to
make
our
members
the
weapons
of
righteousnesse
and
holinesse
,
Rom.
6.19
.
To
make
Davids
foote
dance
before
the
Lord
2
Sam
6.14
.
to
make
the
knees
bow
before
the
Lord
,
Rom.
14.11
.
and
to
make
the
tongue
to
prayse
the
Lord
.
CHAP.
XVI
.
What
things
the
Midwife
doth
to
the
child
when
it
is
new
borne
.
Ezekiel
16.4
.
And
as
for
thy
nativitie
in
the
day
that
thou
wast
borne
,
thy
navell
was
not
cut
,
neither
wast
thou
washed
in
water
to
sowple
thee
,
thou
was
not
swadled
at
all
nor
salted
.
THe
holy
Ghost
to
expresse
the
miserable
estate
of
the
Church
of
the
Iewes
when
he
called
her
,
The
holy
Ghost
to
expresse
the
calling
of
his
Church
,
borroweth
a
comparison
from
a
midwife
.
borroweth
a
comparison
from
an
infant
new
borne
,
whose
navell
the
midwife
first
cutteth
,
then
she
washeth
the
infant
and
cleanseth
him
from
the
blood
,
then
salteth
him
and
lastly
swadleth
him
.
When
the
infant
is
new
borne
,
the
midwife
is
readie
to
meete
the
child
that
he
fall
not
to
the
ground
,
To
prevent
with
the
knee
,
what
.
and
to
receive
him
upon
her
knees
,
Iob.
3.12
.
Why
did
the
knees
prevent
me
,
meaning
the
midwifes
knees
.
And
the
heathen
framed
a
goddesse
which
they
called
Levana
,
who
prevented
the
child
before
it
fell
to
the
ground
,
but
Augustine
referreth
it
omni
nutrici
gratiae
dei
,
which
hee
maketh
but
the
midwife
and
nurse
to
the
Church
:
and
as
the
Lord
did
draw
David
wonderfully
out
of
his
mothers
wombe
,
Psalme
22.9
.
so
hee
did
draw
the
Church
out
of
,
Aegypt
that
bloodie
wombe
,
God
drew
the
Church
out
of
Egypt
,
a
blodie
wombe
.
who
were
all
to
be
killed
by
the
midwives
as
soone
as
they
were
borne
.
Exo.
2.
when
no
eye
pittied
them
,
when
they
were
cast
out
into
the
open
field
to
the
loathing
of
their
person
,
in
the
day
that
they
were
borne
,
when
they
were
wallowing
in
their
blood
,
he
tooke
a
care
of
them
and
adopted
them
,
he
sayd
Thou
shalt
live
,
Ezek.
16.4.5
.
The
second
thing
,
What
meant
by
cutting
of
the
navell
.
which
the
midwife
did
to
the
child
new
borne
,
she
cutteth
the
navell
of
the
infant
;
the
navell
of
the
infant
is
in
place
of
a
mouth
to
it
when
it
is
in
the
mothers
belly
:
when
the
child
is
borne
the
midwife
cutteth
the
navell
,
and
openeth
the
mouth
of
the
infant
,
that
it
may
receive
nourishment
by
the
mouth
,
Plutarchus
de
〈◊〉
proli●
.
the
navell
serving
him
no
more
for
that
use
.
And
Plutarch
marketh
that
the
navell
is
first
bred
in
the
mothers
belly
,
as
the
anchor
which
stayeth
the
infant
in
the
mothers
wombe
,
and
upholdeth
him
in
his
first
mansion
;
and
the
cutting
of
the
navell
is
as
it
were
the
cutting
of
the
cable
at
wo
or
pulling
up
of
the
anchor
,
to
let
the
poore
infant
goe
from
this
haven
,
his
mothers
wombe
,
to
the
stormes
and
dangers
of
this
world
,
The
navell
is
as
it
were
a
cable
or
rope
to
keepe
the
infant
in
the
haven
the
mothers
bellie
.
in
which
he
is
tossed
too
and
fro
untill
hee
returne
unto
his
death
,
which
is
his
haven
,
and
the
grave
which
is
his
shore
,
as
Abrahams
bosome
was
a
haven
to
Lazarus
,
Luc.
16.
The
third
thing
that
the
midwife
doth
to
the
child
,
she
washeth
him
,
therefore
the
Prophet
saith
,
Thou
was
not
washed
in
water
to
sowple
thee
:
but
the
word
[
lashang
]
should
be
rather
translated
in
salutem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
thy
safety
;
for
the
Physitians
hold
that
it
is
most
profitable
for
the
child
to
be
washed
when
he
is
new
borne
,
Why
are
chidren
washed
when
they
are
borne
.
and
it
should
not
be
translated
,
to
sowple
thee
,
for
the
flesh
of
the
new
borne
child
is
both
soft
and
tender
,
and
sowple
already
:
a
child
new
borne
,
and
wallowing
in
his
blood
,
is
rather
like
one
killed
than
new
borne
;
&
to
take
him
up
&
kisse
him
,
&
hug
him
in
their
armes
,
if
nature
had
not
placed
in
the
mothers
some
naturall
love
,
they
would
never
doe
it
.
Skilfull
Physitians
have
afterwards
commanded
that
the
child-should
rather
be
washed
in
wine
than
water
,
because
it
maketh
the
body
of
the
infant
more
firme
.
Allusion
.
And
marke
how
Christ
,
Ioh.
3.
alludeth
to
this
,
when
hee
saith
,
unlesse
a
man
be
borne
of
water
and
the
spirit
:
he
washed
not
his
Church
with
wine
,
Christ
washed
his
Church
with
his
owne
blood
.
but
with
his
owne
blood
.
And
as
they
washed
the
infants
when
they
were
new
borne
,
so
they
used
to
wash
the
bodies
when
they
were
dead
,
Act.
9.37
.
and
they
washed
the
body
of
Dorcas
,
and
laid
it
in
an
upper
chamber
.
The
fourth
thing
which
the
midwife
doth
to
the
child
,
Why
they
salted
children
new
borne
.
she
salted
him
that
his
flesh
might
be
more
solide
and
more
able
to
withstand
the
cold
:
but
in
this
effeminate
and
daitie
age
,
they
use
not
to
doe
this
to
their
children
.
So
the
Lord
when
he
called
his
Church
,
he
seasoned
her
with
the
salt
of
grace
.
The
fift
thing
which
the
midwife
doth
to
the
child
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
infantes
palmarum
.
she
setteth
the
bones
of
the
child
aright
and
swadleth
him
,
that
he
be
not
vacius
:
they
are
called
[
gnolele
tippuchim
]
infantes
palmarum
;
Lament
.
2.20
.
not
because
they
are
but
a
span
in
length
,
but
because
the
midwife
when
they
are
new
borne
,
setled
their
bones
and
joynts
with
her
hand
,
Infantes
palmarum
quid
apud
Hebraeos
.
that
they
may
be
the
more
streight
afterward
:
she
swadleth
them
to
strengthen
their
weake
members
,
therefore
it
is
observed
that
the
bodies
of
the
Barbarians
were
much
more
streight
then
the
bodies
of
the
Romanes
,
because
they
were
swadled
still
untill
they
were
two
or
three
yeares
old
.
Why
the
Lord
is
sayd
to
swaddle
the
sea
.
God
himselfe
taketh
a
comparison
from
this
,
Iob.
38.9
.
He
swadleth
the
sea
,
as
easily
as
the
midwife
doth
the
young
infant
.
There
is
a
great
resemblance
betwixt
our
birth
and
our
death
,
A
great
resemblance
betwixt
our
birth
and
our
death
.
as
we
came
forth
naked
out
of
our
mothers
wombe
,
so
shall
we
returne
naked
thither
againe
,
Eccles.
5.15
.
And
as
the
infant
is
bound
and
swadled
when
he
is
borne
,
so
is
the
dead
body
bound
hand
and
foote
,
as
we
see
Lazarus
Ioh.
11.
And
the
infant
is
salted
when
he
is
borne
,
to
teach
us
that
wee
shall
quickly
corrupt
,
and
goe
to
corruption
againe
.
The
conclusion
of
this
is
,
Conelusion
.
that
we
should
lament
our
naturall
corruption
,
who
are
by
nature
the
children
of
wrath
,
and
be
thankefull
to
God
who
hath
taken
us
out
of
the
state
of
corruption
,
washed
us
,
and
made
us
heires
of
grace
and
salvation
.
CHAP.
XVII
.
That
the
mother
should
nourish
her
owne
children
.
Gen.
21.7
.
Who
would
have
sayd
unto
Abraham
,
that
Sarah
should
have
given
children
sucke
?
GOd
and
his
handmaid
nature
,
God
and
nature
maketh
nothing
in
vaine
.
doe
nothing
in
vaine
.
Why
hath
God
put
wine
in
the
grape
but
that
men
should
drinke
it
?
and
why
doth
he
put
milke
in
the
mothers
breasts
?
but
onely
that
the
children
should
sucke
it
;
Two
reasons
why
God
placed
the
dugges
of
a
woman
in
her
breast
.
God
hath
placed
the
dugges
of
a
woman
in
her
brest
,
and
the
pappes
of
a
beast
in
her
belly
,
and
they
give
a
double
reason
of
this
,
first
a
physicall
reason
and
then
a
morall
reason
;
the
physicall
reason
is
this
,
hee
hath
placed
the
dugges
of
a
woman
so
neere
the
heart
and
Liver
,
that
the
milke
might
be
the
better
concocted
for
the
nourishing
of
the
child
:
mulieri
superius
adpect
us
nascuntur
ubera
ut
in
promptu
fit
osculari
,
amplecti
,
&
fovere
infantem
,
that
is
,
The
dugges
of
a
woman
are
placed
in
her
brest
,
A
forcible
argument
to
move
children
to
obey
their
mothers
when
they
have
given
them
sucke
.
that
she
may
more
readily
kisse
,
embrace
and
cherish
her
infant
.
In
old
times
it
was
holden
to
be
one
of
the
most
forcible
obligations
to
bind
the
child
to
obey
the
mother
,
because
she
had
given
him
sucke
,
and
therefore
the
mothers
would
attest
their
children
this
wayes
,
By
these
dugges
which
thou
hast
suckt
doe
this
.
The
milke
of
the
mother
is
the
fittest
mike
to
nourish
the
child
,
for
as
contraria
contrarijs
curantur
,
The
mothers
milke
is
the
fittest
milke
for
the
childs
complexion
.
so
similia
similibus
aluntur
,
the
blood
which
was
first
the
Fabaicator
should
now
be
the
Altor
when
it
is
turned
into
mike
,
this
milke
must
be
fitter
for
the
Childes
complexion
than
any
other
milke
.
The
milke
a
forcible
meanes
to
make
the
child
resemble
the
mother
.
The
milke
is
a
forcible
meane
to
make
the
child
resemble
her
whom
he
sucketh
:
Gellius
giveth
this
example
,
take
a
kid
&
let
it
sucke
an
ewe
;
the
haire
of
it
will
become
like
unto
wooll
:
take
a
lambe
againe
,
and
let
it
sucke
a
goate
,
the
wooll
of
it
will
become
like
the
goates
haire
:
so
let
a
whelpe
sucke
a
cat
,
and
he
will
kill
Rats
and
mice
as
a
cat
;
ye
see
then
what
force
is
in
the
milke
.
The
historie
giveth
this
reason
why
Tiberius
Caesar
was
such
a
drunkard
,
because
he
suck't
a
drunken
nurse
;
Caligula
sucked
a
cruell
nurse
who
rubb'd
her
dugges
with
blood
every
day
,
and
therefore
he
became
a
cruell
and
bloody
monster
.
It
is
true
that
good
education
and
instruction
,
but
above
all
,
grace
can
over-rule
these
inclinations
.
Cyrus
before
God
changed
his
name
,
was
called
Spacon
,
as
ye
would
say
,
a
dog
,
Many
have
beene
eroull
by
reason
of
the
milke
they
have
sucked
.
because
hee
suck't
a
bitch
when
he
was
a
child
;
but
the
Lord
gave
him
excellent
and
heroicall
vertues
,
and
made
him
the
deliverer
of
his
people
:
these
vertues
over-ruled
his
naturall
inclinations
which
would
have
beene
both
wilde
and
currish
,
if
these
vertues
had
not
restrained
him
.
Menahem
,
Act.
13.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
a
Prophet
and
a
teacher
,
yet
he
was
Herods
foster
brother
and
sucked
the
same
milke
with
Herod
:
here
grace
over-ruled
his
naturall
inclination
,
for
by
nature
hee
would
have
beene
as
bad
as
Herod
.
As
the
nourishing
of
the
child
is
a
great
cause
why
the
child
resembleth
the
mother
,
so
it
is
a
great
obligation
to
move
the
mother
to
love
the
child
the
better
:
therefore
the
Church
ravished
with
the
love
of
Christ
saith
,
O
that
thou
were
as
my
brother
that
sucked
the
brest
of
my
mother
!
Cant.
8.1
.
and
the
Iewes
hold
,
that
this
was
one
of
the
reasons
why
Bathshebe
called
Salomon
her
only
Sonne
,
Prov.
4.
because
he
was
nourished
by
her
,
she
loved
him
better
than
the
rest
of
her
sonnes
,
as
he
was
the
sonne
of
her
wombe
,
and
the
sonne
of
her
vow
.
Prov.
31.
so
he
was
the
sonne
of
her
breasts
.
The
Hebrewes
observe
that
the
nurse
in
their
language
is
called
Omen
comming
from
the
roote
Aman
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
untrix
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fidelem
esse
,
which
signifieth
to
bee
faithfull
:
the
naturall
mother
when
she
nourished
her
child
,
will
have
a
greater
care
of
her
child
,
and
be
more
faithfull
in
bringing
it
up
than
the
hired
nurse
will
bee
:
Mepiboseths
nurse
let
him
fall
that
he
became
lame
,
The
examples
of
holy
women
will
teach
mothers
to
nourish
their
owne
children
.
all
the
dayes
of
his
life
,
2
Sam.
4.4
.
The
examples
of
holy
women
in
the
Scriptures
and
else
where
,
will
teach
mothers
this
dutie
,
Sara
nourished
Isaac
,
Rebecca
Iacob
,
Anna
Samuel
,
Bathsebe
Salomon
,
and
the
virgin
Marie
Christ
himselfe
,
and
Moses
was
brought
by
Gods
speciall
providence
to
bee
nourished
by
his
owne
mother
,
and
the
mother
of
the
seven
sonnes
in
the
Macchabees
,
2
Macch.
7.
nourished
her
owne
sonnes
,
and
Augustine
saith
in
his
book
of
confessions
that
with
his
mothers
milke
he
drank
in
to
learne
to
honour
and
worship
God.
The
conclusion
of
this
is
,
Conclusion
.
that
these
who
disdaine
to
give
sucke
to
their
children
,
let
them
remember
that
curse
pronounced
by
Hosea
c.
9.14
.
What
wilt
thou
give
them
?
a
miscarying
wombe
and
drie
breasts
:
there
is
none
of
them
,
but
would
thinke
it
a
punishment
to
have
a
barren
wombe
,
why
then
should
they
not
thinke
it
a
judgement
to
have
drie
breasts
when
their
children
sucke
them
?
but
yet
withall
on
the
other
hand
,
it
being
not
a
disdaine
and
contempt
,
but
a
bare
neglect
of
this
duty
in
diverse
mothers
,
it
is
but
an
omission
,
and
so
may
be
wthout
sinne
,
if
it
be
propter
majus
bonum
.
The
Schoole
wel
observes
though
no
sinne
may
be
committed
for
any
goods
sake
,
yet
a
lesser
good
may
be
omitted
for
the
attaining
of
a
greater
good
:
as
in
the
case
in
hand
,
for
the
establishing
of
a
Kings
throne
by
a
speedie
increase
of
his
royall
issue
in
the
case
of
Queenes
:
for
the
preserving
of
the
mothers
life
in
case
of
weake
mothers
,
or
for
the
preserving
of
the
childes
health
in
the
case
of
diseased
mothers
;
these
are
greater
goods
,
than
the
mothers
giving
sucke
to
her
owne
child
,
and
therefore
in
these
cases
it
may
bee
omitted
without
sinne
by
the
mothers
.
CHAP.
XVIII
.
Of
the
weaning
of
Children
.
1
Sam.
1.22
.
I
will
not
goe
up
untill
the
child
be
weaned
.
THe
next
duety
of
a
woman
after
that
she
hath
nursed
her
child
is
to
weane
it
,
as
Anna
did
Samuel
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●lactatio
.
The
time
when
the
Iewish
women
weaned
their
children
was
when
they
were
three
yeares
old
;
2
Macch.
7.27
.
The
mother
sayd
to
her
sonne
,
have
pittie
upon
me
who
carried
thee
nine
moneths
in
my
bellie
,
and
gave
thee
sucke
for
three
yeares
.
Some
Physitians
hold
that
to
suffer
a
child
to
sucke
three
yeares
maketh
him
dull
and
unfit
for
learning
,
Valefius
cap.
28.
and
therefore
it
is
fit
that
hee
bee
weaned
sooner
;
and
Valesius
holdeth
that
the
three
yeares
spoke
of
in
2
Mac.
27.
are
meant
onely
of
two
compleate
yeares
,
and
that
in
the
beginning
of
the
third
yeare
she
weaned
her
child
,
and
that
it
was
annus
currens
&
non
completus
:
but
this
seemeth
to
be
a
strained
sense
,
for
as
nine
moneths
are
taken
for
full
9
moneths
,
not
for
the
eight
compleat
and
the
ninth
begun
,
so
yeares
here
are
taken
for
three
compleat
yeares
,
&
not
for
two
compleat
yeares
,
&
the
third
begun
.
The
Lawyers
take
Biduum
sometimes
for
a
compleate
day
and
the
next
begun
,
and
the
Civilians
use
this
reckning
somtimes
;
but
the
Physitians
in
reckoning
of
natural
daies
,
they
reckon
to
the
ful
&
compleat
time
,
and
it
is
more
probable
that
in
the
first
ages
they
were
longer
before
they
weaned
their
children
than
now
.
Petrus
Comestor
observeth
upon
1
Sam.
1.3
.
that
they
had
a
threefold
weaning
of
their
children
in
old
times
,
The
Iewes
had
a
threefeld
weaning
their
children
.
first
when
they
weaned
them
from
their
mothers
milke
,
when
they
were
three
yeares
old
:
the
second
weaning
he
maketh
to
be
,
when
the
child
was
weaned
from
his
tender
age
,
and
the
eare
of
his
dry
nurse
;
and
this
was
when
he
was
seven
yeares
old
.
The
third
sort
of
weaning
he
maketh
to
be
this
,
when
he
is
weaned
from
his
childish
manners
,
and
his
Pedagogie
,
and
this
is
done
when
he
is
twelve
yeares
of
age
;
and
hee
addeth
further
that
there
is
a
proper
weaning
and
a
metaphoricall
weaning
,
ablactatio
-
propria
-
metaphorica
the
proper
weaning
was
when
the
child
was
three
yeares
old
,
and
the
metaphoricall
when
hee
was
twelve
;
and
Comestor
saith
,
when
it
is
sayd
of
Anna
that
she
weaned
her
son
Samuel
,
it
is
to
be
understood
of
this
metaphoricall
weaning
when
hee
was
twelve
yeare
old
,
and
fit
to
serve
in
the
Temple
;
when
he
needed
no
more
the
eare
of
his
mother
after
that
she
had
offered
him
to
the
Lord
.
But
the
text
maketh
this
cleare
,
that
this
weaning
of
Samuel
is
not
taken
metaphorically
here
but
in
the
proper
sense
,
1
Sam.
1.23
.
she
brought
him
into
the
house
of
the
Lord
after
she
weaned
him
,
she
had
need
to
carrie
him
,
because
he
was
not
as
yet
able
to
goe
of
himselfe
;
and
the
text
saith
,
1
Sam.
1.24
.
puer
erat
puer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
repetition
of
the
word
sheweth
that
he
was
a
verie
little
child
:
&
1
Sam.
2.
verse
19.
his
mother
made
him
a
little
coat
,
and
brought
it
to
him
from
yeare
to
yeare
.
And
to
this
sort
of
weaning
David
alludeth
Psal.
131.2
.
Surely
I
have
behaved
and
quieted
my selfe
as
a
child
that
is
weaned
of
his
mother
.
1
Sam.
1.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tum
pluralis
numeri
,
ut
hic
,
vel
singularis
numeri
cum
affixe
,
Gen.
47.31
.
Vaijshtachu
should
bee
translated
incurvarunt
se
,
to
wit
Elkana
and
Anna
,
and
not
incurvavii
se
,
to
wit
Samuel
being
as
yet
but
a
little
child
.
The
heathen
kept
a
feast
,
when
they
were
borne
,
Pharao
kept
a
feast
on
his
birth
day
Gen.
40.20
.
Mark.
6.21
.
and
Herod
made
a
supper
to
his
Lords
one
his
birth
day
.
The
Iewes
made
a
feast
when
they
weaned
their
children
and
not
one
their
birth
day
,
Eccles.
7.1
.
The
Iewes
made
a
fest
at
the
day
of
their
death
and
not
at
their
birth
.
Better
is
the
day
of
death
than
the
day
of
ones
birth
,
&
cap.
4.3
.
Therefor
I
praise
the
dead
which
are
already
dead
more
than
the
living
which
are
yet
alive
:
Yea
better
is
he
than
both
they
,
which
hath
not
yet
beene
,
who
hath
not
seene
the
evill
which
is
done
under
the
sunne
.
The
councell
of
Toled
observed
that
Christ
wept
not
at
Lazarus
death
but
at
his
rising
againe
:
and
Christ
saith
,
Ioh.
14.28
.
If
ye
loved
me
ye
would
rejoyce
because
I
sayd
I
goe
to
my
Father
.
The
fathers
called
the
day
of
the
martyres
death
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
then
they
got
to
the
land
of
the
living
,
Origen
.
lib.
3.
in
Iob.
there
was
no
cause
then
why
to
keepe
a
feast
on
their
birth
day
.
They
keeped
the
feast
when
they
weaned
their
children
Gen.
21.8
.
because
their
children
then
were
past
the
greatest
danger
:
the
greekes
called
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
feast
they
called
the
teeth
feast
,
Macrobius
lib.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
productio
dentium
ab
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
de
somuo
Scipionis
,
and
they
were
glad
that
the
children
had
no
need
of
milke
but
of
strong
meate
then
,
as
the
Apostle
speaketh
in
another
sense
,
Heb.
5.12
.
Conclusion
.
The
conclusion
of
this
is
,
some
unnaturall
mothers
will
not
take
paines
to
nurish
their
children
,
and
they
faile
in
the
one
extremitie
.
So
there
are
some
sottish
mothers
who
suffer
their
children
to
sucke
too
long
,
and
they
fall
in
the
other
extremitie
.
For
although
in
the
first
ages
when
they
lived
so
long
,
they
suffered
them
to
sucke
for
three
yeares
,
yet
our
dayes
being
shortned
,
they
should
not
take
up
so
much
of
their
childrens
age
in
giving
them
sucke
.
CHAP.
XIX
.
Whether
the
Sight
or
the
Hearing
be
the
better
sense
.
Mat.
6.22
.
The
light
of
the
body
is
the
eye
.
THe
eyes
resemble
the
heavens
most
,
and
as
the
Philosopher
proveth
by
that
Maxime
,
Perfectissimo
corpori
perfectissima
debetur
figura
,
the
most
perfect
forme
is
due
to
the
most
perfect
bodie
:
Reason
,
1
the
heavens
are
the
most
perfect
body
,
therefore
the
round
forme
which
is
the
most
perfect
forme
is
fitted
for
them
,
so
the
eye
is
a
most
perfect
bodie
and
of
a
round
forme
.
The
eye
most
resemble
the
heavens
having
the
tunicles
as
the
spheares
,
Reason
,
2
&
motion
within
it selfe
as
the
heavens
,
The
eyes
resemble
the
heavens
.
and
cleare
like
the
crystall
heaven
,
and
it
most
resembleth
the
sunne
:
Iob.
3.9
.
neither
let
it
see
the
eye
lids
of
the
morning
,
where
the
holy
Ghost
compareth
the
eye
lids
to
the
clouds
and
the
sunne
to
the
eye
,
therefore
it
was
called
oculus
mundi
,
the
eye
of
the
world
.
The
eye
most
resembleth
the
mind
,
The
eyes
resembleth
the
mind
most
.
therefore
in
the
scriptures
it
is
called
the
eye
of
the
mind
;
Eph.
1.18
.
and
there
is
such
intelligence
betwixt
the
eye
and
the
mind
,
that
the
eye
taketh
the
denomination
from
the
mind
;
if
it
be
an
unchast
mind
,
then
it
is
called
oculus
adulter
an
adulterous
eye
,
if
it
be
a
corrupt
mind
then
it
is
oculus
nequam
an
evill
eye
;
if
it
be
a
simple
mind
,
then
it
is
called
oculus
simplex
;
if
the
mind
be
liberall
,
then
it
is
called
oculus
bonus
a
good
eye
.
The
eye
discerneth
and
taketh
up
things
farther
than
any
other
sense
doth
,
Reas.
4
The
eyes
taketh
up
the
object
better
than
any
other
sense
albeit
far
distant
.
although
the
objects
be
farre
distant
from
it
,
as
the
mind
doth
,
and
then
it
hath
a
surer
knowledge
of
things
than
the
care
hath
;
it
beleeveth
onely
that
which
it
seeth
,
the
eare
beleeveth
the
report
of
others
,
therefore
we
say
plus
valet
unus
oculatus
testis
quàm
auriti
decem
,
better
is
one
eye
witnes
than
ten
eare
witnesses
.
The
Queen
of
Sheba
admired
the
glory
of
Salomon
more
when
she
saw
it
than
when
she
heard
of
it
.
1
King
10.7
.
The
eye
moveth
the
beholder
most
,
2
Sam.
16.
Reas.
5
perchance
the
Lord
will
looke
[
begnoni
]
upon
my
affliction
,
but
the
Masoreth
read
it
[
begneni
]
in
oculum
meum
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
afflictionem
meam
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
oculum
meum
to
the
teares
of
mine
eye
,
because
teares
moove
much
;
&
when
men
would
expresse
any
thing
that
is
deare
unto
them
they
say
,
ye
would
have
pulled
out
your
eyes
for
mee
,
Gal.
4.15
.
The
Hebrewes
put
the
sense
of
seeing
for
all
the
senses
,
Ioh.
20.29
.
because
thou
sawest
thou
beleeved
,
that
is
,
Reason
,
6
because
thou
touched
:
so
Alexander
the
coppersmith
hath
caused
me
to
trye
much
evill
that
is
,
to
feele
much
evill
,
2
Tim.
4.14
.
so
,
Psal.
16.
he
saw
no
corruption
,
that
is
,
he
felt
no
corruption
.
So
for
smelling
,
The
sense
of
seeing
put
for
all
the
senses
by
the
Hebrewes
.
Thou
caused
our
Savour
to
be
abhorred
in
the
eyes
of
Pharao
,
that
is
,
in
the
nostrils
of
Pharaoh
;
thirdly
it
is
put
for
the
tast
,
Psal.
33.9
.
Tast
how
sweet
the
Lord
is
,
that
is
,
see
;
fourthly
for
hearing
,
Exod.
20.8
.
and
the
people
saw
the
voyces
,
that
is
,
heard
the
voyces
.
It
is
thought
that
this
sense
is
not
a
fit
sense
for
sciences
and
learning
,
but
they
are
deceived
who
thinke
so
,
for
the
senses
are
profitable
for
sciences
two
manner
of
wayes
,
The
sense
of
sight
both
profitable
for
finding
out
sciences
and
for
the
learning
of
sciences
being
found
out
.
either
for
finding
out
some
principles
of
the
sciences
,
or
for
the
learning
of
them
which
are
already
found
out
;
the
sight
helpeth
us
most
to
find
out
sciences
,
but
the
eare
helpeth
us
most
to
learne
them
when
they
are
found
out
.
It
is
objected
against
this
sense
,
that
it
is
often
deceiceived
,
Object
.
taking
up
a
false
species
from
the
object
,
as
in
the
water
a
staffe
seemeth
broken
to
us
when
it
is
whole
:
so
when
a
man
looketh
through
a
paire
of
spectacles
which
are
full
of
corners
,
his
hand
cannot
touch
these
things
,
which
he
looketh
upon
with
his
eyes
.
The
defect
here
is
not
in
the
eye
,
Answ.
but
in
the
medium
;
for
the
eye
may
be
deceived
by
the
medium
two
manner
of
wayes
,
either
by
the
refraction
of
the
perpendicular
beame
that
proceedeth
from
the
eye
,
or
by
reflection
;
by
refraction
,
The
eye
sometimes
deceived
by
the
medium
two
wayes
.
as
the
staffe
in
the
water
seemeth
to
bee
broken
,
because
the
beame
of
the
eye
is
hindred
by
the
medium
the
water
:
so
by
reflection
when
the
eye
is
hindered
that
it
cannot
see
the
object
through
the
spectacles
because
of
the
many
superficies
and
diverse
corners
of
them
,
the
beame
is
reflexed
backe
againe
so
that
it
can
never
fix
it selfe
upon
the
right
object
:
but
if
the
organ
bee
sound
and
the
medium
bee
fit
for
the
organ
,
and
a
proportionable
object
for
them
both
,
neither
too
bright
nor
too
obscure
,
then
the
eye
can
never
bee
deceived
.
It
is
objected
against
this
sense
,
Object
.
that
it
can
hurt
by
looking
upon
another
,
as
an
envious
eye
looking
upon
a
child
may
hurt
the
child
,
and
make
him
die
;
and
the
Apostle
alludeth
to
this
,
Gal.
3.1
.
O
foolish
Galatians
,
who
hath
bewitched
you
?
The
heathen
that
had
conceit
that
the
witches
could
hurt
with
their
eyes
,
Answ.
The
superstitious
conceit
of
the
heathen
concerning
bewithing
with
the
eye
.
and
therefore
they
did
hang
fascininam
vel
turpiculas
about
the
childrens
neckes
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
against
their
bewitching
with
the
eye
.
When
one
saw
Esope
in
his
masters
house
(
who
was
a
very
deformed
creature
)
he
sayd
that
his
master
had
bought
him
ut
esset
fascinum
domus
,
but
they
were
much
mistaken
in
this
,
for
it
is
not
the
eye
that
hurteth
,
more
than
the
words
of
the
enchanter
;
for
when
the
enchanter
useth
his
charme
or
spell
,
the
words
hurt
not
,
but
it
is
the
Divell
that
doth
the
hurt
:
The
evill
eye
doth
not
hurt
,
but
it
is
the
Divell
that
concurreth
with
it
.
So
when
an
envious
eye
and
bewitching
eye
is
thought
to
hurt
,
it
is
the
Divell
that
concurreth
with
the
evill
eye
,
and
it
is
hee
that
harmeth
;
the
heart
of
an
envious
man
may
hurt
himselfe
,
and
the
strong
imagination
may
bring
death
to
a
mans
selfe
,
and
a
sore
eye
may
affect
the
eye
of
another
who
looketh
upon
it
,
with
the
humor
comming
from
it
,
but
it
can
neither
infect
the
ayre
nor
bring
death
to
any
man
.
It
is
commonly
objected
against
this
sense
,
Object
.
that
it
is
the
fittest
sense
to
let
in
sinne
to
the
soule
,
Many
things
objected
against
the
eye
.
as
Eve
looking
upon
the
forbidden
fruit
,
longed
after
it
;
David
looking
upon
Bathshebe
committed
adulterie
with
her
;
and
the
sonnes
of
God
,
saw
the
daughters
of
men
to
be
faire
,
which
brought
on
the
first
great
judgement
upon
the
world
:
therefore
the
Lord
Num.
15.39
.
saith
,
Seeke
not
after
your
owne
heart
,
and
your
owne
eyes
,
after
which
ye
use
to
goe
a
whering
;
and
the
Hebrewes
say
that
oculus
est
proxineta
peccati
,
Many
have
pulled
out
their
eyes
because
of
the
evils
that
come
by
the
eye
.
it
is
the
broker
which
goeth
betwixt
the
object
and
the
heart
,
to
make
up
the
sinfull
bargaine
.
Democritus
knowing
well
what
evill
came
by
the
eye
,
pulled
out
his
eyes
;
and
Oediput
because
his
adulterous
eyes
drew
him
to
incest
to
lye
with
his
mother
,
therefore
he
pulled
out
his
eyes
.
And
for
this
cause
the
eyes
were
called
subsessores
which
lye
in
the
high
way
to
wait
for
men
,
and
to
kill
them
at
unawares
;
Petrus
Abbas
Claravallensis
,
when
he
had
lost
one
of
his
eyes
by
sicknesse
sayd
,
I
have
lost
one
of
mine
eyes
,
and
now
I
am
more
affraid
of
that
which
is
left
than
I
am
sorie
for
that
which
is
lost
,
therefore
when
wee
would
diligently
meditate
upon
any
thing
,
wee
shutte
our
eyes
.
But
we
must
know
that
the
most
excellent
things
being
abused
become
worse
,
Answ.
as
the
sweetest
wine
becommeth
the
sowrest
vineger
:
The
most
excellent
things
being
abused
become
worst
.
this
argueth
onely
that
if
the
eye
be
abused
,
then
it
becommeth
the
worse
sense
,
but
being
rightly
used
,
it
is
the
most
excellent
sense
,
for
it
beholdeth
the
world
which
the
Philosopher
calleth
Altar
of
God
,
in
which
we
may
see
his
power
and
his
wisedome
to
prayse
him
and
magnifie
him
for
it
.
Then
the
blind
man
concluded
how
pittifull
his
cause
was
,
who
wanted
this
noble
sense
and
lived
like
a
prisoner
continually
in
darknesse
.
I
perceive
this
day
that
to
be
true
,
The
speech
of
the
dease
.
that
everie
man
judgeth
other
mens
greefes
lesser
than
his
owne
;
but
if
my
greefes
were
weighed
in
a
ballance
with
this
mans
,
they
would
soone
weigh
them
downe
.
I
want
the
daughters
of
musicke
,
Eccles
.
12.
I
am
no
more
delighted
with
musicke
nor
old
Barzillai
was
,
Reasons
for
the
preheminence
of
the
hearing
.
2
Sam.
Reason
,
1
19.35
.
That
could
not
heare
the
voyce
of
singing
men
,
and
singing
women
;
and
let
one
sing
as
sweetly
unto
mee
as
the
sweeter
singer
of
Israel
could
doe
,
yet
I
am
like
the
deafe
adder
that
is
nothing
moved
with
it
.
The
care
is
janua
disciplina
the
gate
of
knowledge
:
Reason
,
2
it
is
true
,
Greater
knowledge
by
hearing
than
seeing
.
a
man
may
see
the
principles
of
knowledge
with
his
eye
,
but
when
a
science
is
found
out
,
how
can
hee
learne
it
?
it
is
onely
this
sense
of
hearing
which
begetteth
understanding
.
A
man
may
be
blind
and
yet
have
great
knowledge
,
but
if
hee
want
his
hearing
,
what
knowledge
can
he
have
?
Rabbi
Ioseph
Coecus
was
blind
;
yet
he
paraphrased
the
third
part
of
the
Bible
in
the
Chaldie
tongue
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
for
this
the
Hebrewes
call
him
[
Saggi
maor
]
abundans
lumine
:
Dydimus
was
blind
seventie
yeares
,
yet
he
was
must
skilfull
in
the
Scriptures
,
therefore
Ierome
calleth
him
videntem
suum
Didymum
,
his
seeing
Didymus
:
it
is
this
sense
which
breedeth
understanding
more
then
the
eye
,
therefore
Socrates
sayd
to
a
young
man
who
was
beautifull
,
loquere
ut
te
videam
,
speake
that
I
may
see
thee
;
a
man
wanting
this
sense
of
hearing
,
can
have
little
knowledge
of
any
thing
.
Reason
,
3
That
we
have
knowledge
by
hearing
rather
than
by
seeing
or
any
other
sense
,
we
may
prove
it
by
the
example
of
old
Isaac
,
Oculi
caligant
,
palatum
seducitur
,
fallitur
manus
,
sed
non
fallitur
auris
:
and
Bernard
speaking
to
this
purpose
sayd
,
Non
est
in
gustu
veritas
,
etsi
suavitas
,
non
in
oculo
sed
in
aure
.
Faith
commeth
by
hearing
,
Rom.
10.
Reas.
4
A
man
wanting
the
sense
of
hearing
wanteth
faith
;
this
sense
is
the
sense
of
obedience
,
speake
Lord
for
thy
Servant
heareth
,
1
Sam.
3.10
.
and
the
Hebrewes
put
audire
for
intelligere
,
they
put
hearing
for
understanding
.
The
eare
is
the
most
excellent
sense
,
Reas.
5
the
Apostle
saith
corpus
aptasti
mihi
,
but
David
saith
aures
perforasti
mihi
Psal.
40.
because
the
body
is
most
fitted
to
obedience
by
the
care
.
The
Lord
taketh
greater
paines
about
the
eare
then
about
any
other
sense
,
Reason
,
6
first
he
uncovereth
the
eare
and
taketh
a
vaile
off
it
,
1
Sam.
20.12
.
that
is
called
revelare
aurem
to
uncover
the
eare
;
secondly
,
perforat
aurem
hee
boreth
the
eare
,
Psal.
40.
as
the
servants
eare
was
bored
of
old
that
they
might
dwell
with
their
masters
for
ever
,
Exod.
22.
God
taketh
great
paines
about
the
eare
.
the
first
was
ad
intelligentiam
for
understanding
,
the
second
was
ad
obedientiam
,
for
obedience
,
thirdly
he
circumeided
the
eare
,
which
includeth
both
the
other
two
.
Sathan
envieth
most
the
eare
,
Reason
,
7
Sathan
envieth
the
eare
most
.
therefore
in
the
Gospeil
it
is
sayd
,
that
hee
possessed
a
man
with
a
deafe
Divell
,
but
hee
never
studied
to
make
a
man
blind
.
Leaving
these
theologicall
and
morall
reasons
,
Reason
,
8
we
may
perceive
what
benefit
wee
have
by
our
hearing
,
how
it
is
the
mother
of
our
speech
;
Why
one
that
is
borne
deafe
is
also
dambe
.
for
a
man
that
is
borne
deafe
,
hee
can
never
speake
.
Then
the
deafe
man
concluded
that
his
case
was
a
thousand
times
worse
than
the
blind
mans
,
and
that
hee
ought
to
bee
thankefull
to
God
who
enjoyed
the
sense
of
hearing
,
although
he
was
defective
of
the
sense
of
seeing
.
The
conclusion
of
this
is
,
Conclusion
.
the
sight
is
the
most
excellent
sense
for
naturall
things
in
this
life
,
and
the
hearing
for
spirituall
things
;
therefore
these
two
senses
have
beene
fitly
compared
to
Martha
and
Marie
,
Martha
was
troubled
about
many
things
,
The
fight
and
hearing
like
Martha
and
Mary
.
but
Marie
sate
at
his
feet
and
heard
him
diligently
,
therefore
she
made
choyse
of
the
better
part
,
Luk.
10.41.42
.
But
in
the
life
to
come
the
sight
shall
bee
no
more
busied
about
earthly
things
,
but
shall
sit
downe
at
the
feete
of
Christ
and
chuse
the
better
part
with
Mary
,
and
onely
then
it
shall
contemplate
heavenly
things
,
for
then
wee
shall
walke
by
fight
and
not
by
faith
.
CHAP.
XX.
Whether
the
phantasie
bringeth
forth
reall
effects
or
not
.
THe
phantasie
is
an
imagination
and
an
impression
made
in
the
soule
of
such
formes
and
shapes
as
are
let
in
by
the
senses
,
The
Phastasie
what
.
or
by
such
as
are
imagined
without
any
sight
.
How
Imaginations
are
wrought
in
the
Phantasie
.
The
way
how
these
imaginations
are
wrought
in
the
braine
is
this
:
The
naturall
spirits
which
are
in
the
heart
are
sent
up
by
the
arteries
to
the
braine
,
and
there
they
waken
these
phantasies
which
are
sleeping
as
it
were
in
the
braine
,
and
then
they
begin
to
compose
devide
or
abstract
.
The
resemblance
of
these
imaginations
wakened
by
the
spirits
,
How
the
resemblance
of
the
imaginations
are
carried
from
the
braine
to
the
seede
.
are
speedily
carried
from
the
braine
to
the
heart
,
and
from
the
heart
to
the
liver
,
from
the
liver
to
the
blood
,
and
from
the
blood
to
the
seed
.
And
as
the
influences
of
the
heavens
when
they
meet
with
a
fit
object
,
make
diverse
impressions
in
the
earth
,
so
doe
the
spirits
in
the
seed
;
Simile
.
and
as
the
painter
useth
to
adde
,
divide
and
compose
,
so
doe
the
imaginations
as
it
were
set
a
copie
to
the
spirits
,
sometimes
by
encrease
as
when
we
imagine
that
wee
see
a
Gyant
;
sometimes
by
diminution
as
when
we
imagine
that
we
see
a
pigmei
or
a
dwarse
,
and
sometimes
by
translation
,
as
when
wee
imagine
the
eye
to
be
in
the
breast
;
and
as
the
painter
by
art
borroweth
the
nose
from
one
,
the
lip
from
another
,
and
the
eye
from
the
third
,
so
doth
the
phantasie
,
and
as
nature
composeth
sometimes
,
as
struthiecamelus
,
pardo-camelus
,
so
doth
the
phantasie
compose
things
,
and
make
up
diverse
formes
.
The
spirits
when
they
ascend
unto
the
braine
,
The
spirits
being
free
from
exhalations
,
doe
compose
and
divide
in
the
braine
.
and
are
cleare
without
fogge
or
mist
of
grosse
exhalations
,
then
they
compose
and
divide
,
and
play
the
part
as
it
were
of
a
Poet
or
painter
in
the
braine
;
and
this
we
see
by
experience
,
for
when
a
man
lieth
downe
first
,
and
the
grosse
exhalations
arise
out
of
his
stomacke
,
then
he
cannot
dreame
,
or
if
he
dreame
,
Why
dreames
in
the
forcpart
of
the
night
are
not
so
distinct
as
in
the
latter
part
of
the
night
.
his
dreames
are
wonderfully
confused
&
undistinct
:
but
when
the
humors
are
setled
,
and
the
spirits
begin
to
be
more
cleare
,
then
they
compose
or
divide
more
distinctly
;
Simile
.
as
a
man
seeth
not
his
face
so
clearely
in
the
water
when
it
is
troubled
as
when
it
is
settled
:
so
the
spirits
when
they
are
troubled
with
these
fogges
of
mist
and
grosse
exhalations
arising
out
of
the
stomacke
,
then
they
worke
not
so
clearely
and
distinctly
as
they
doe
when
the
humors
are
setled
.
That
the
phantasie
of
it selfe
worketh
no
alteration
within
a
man
,
Reasons
proying
that
the
phantasie
worketh
no
alteration
of
it selfe
in
man
.
it
is
proved
thus
.
First
,
nihil
agit
extra
genus
suum
,
as
thornes
bring
not
forth
figges
,
Reason
,
1
nor
thistles
grapes
,
Mat.
7.16
.
The
imagination
conceiveth
not
the
things
themselves
but
the
images
of
things
,
for
as
we
are
not
fed
by
the
nature
of
bread
apprehended
in
the
phantasie
,
but
by
the
bread
it selfe
:
So
neither
can
the
notions
of
things
apprehended
in
the
phantasie
affect
or
change
the
body
;
Simile
.
and
as
the
sense
is
to
the
thing
taken
by
the
sense
,
so
is
the
imagination
to
the
thing
imagined
,
but
the
sense
and
the
thing
taken
up
by
the
sense
are
idem
numero
one
and
the
selfe
same
thing
,
Sensus
&
sensile
idem
numere
.
as
the
eche
and
the
sound
are
one
.
So
the
fight
,
and
the
thing
taken
up
by
the
sight
are
one
,
even
so
the
thing
imagined
,
and
the
imagination
are
one
;
and
there
is
no
other
act
without
the
imagination
,
it
is
not
actio
transiens
here
sed
immanens
,
it
is
not
a
transient
action
,
but
permanent
,
and
therefore
worketh
nothing
upon
the
bodie
.
The
imagination
cannot
worke
upon
the
bodie
.
Reason
,
2
First
,
it
worketh
not
formally
,
for
that
which
worketh
formally
,
The
imagination
neither
worketh
formallie
nor
vietually
upon
the
bodie
.
produceth
an
effect
like
the
thing
it selfe
,
as
the
fire
produceth
heate
.
Secondly
,
it
worketh
not
virtually
,
for
one
body
virtually
onely
affecteth
another
,
as
Physicke
worketh
upon
our
bodies
.
Thirdly
,
it
worketh
not
eminenter
by
way
of
excellencie
upon
the
bodies
,
for
then
it
should
produce
such
an
effect
which
should
be
more
excellent
than
the
cause
.
The
spirits
then
ascending
from
the
heart
,
How
the
spirits
waken
the
phantafies
and
carry
them
to
the
seed
.
wakeneth
these
phantasies
in
the
braine
,
and
carrieth
these
idea's
or
shapes
downe
againe
by
the
Nerves
,
to
the
heart
,
and
to
the
Liver
,
and
then
to
the
blood
,
and
last
●o
the
seede
where
they
take
their
impressions
,
and
there
is
a
great
correspondencie
betwixt
the
two
begettings
,
the
imaginarie
begetting
and
the
bodily
begetting
,
and
the
one
taketh
the
examplary
from
the
other
;
and
although
these
imaginations
be
not
actually
seene
in
the
seede
,
The
imaginations
are
not
actuallie
but
virtually
in
the
seed
.
yet
they
are
virtually
in
it
,
as
the
rest
of
the
members
are
comprehended
in
it
before
they
bee
fashioned
;
so
are
the
colours
,
markes
and
shapes
.
The
spirits
draw
out
these
shapes
and
colours
,
taking
the
parterne
of
them
from
the
phantasie
,
and
they
imprint
them
in
the
seede
;
The
spirits
imprint
the
shapes
and
colours
in
the
seed
.
neither
must
this
seeme
strange
unto
us
,
for
if
the
divell
can
mixe
himselfe
with
the
humors
of
the
bodie
,
and
out
of
these
humours
,
frame
diverse
shapes
and
colours
,
much
more
may
the
naturall
spirits
doe
this
in
the
humors
.
Augustirus
de
civitate
dei
lib.
8.
cap.
8.
Augustine
sheweth
this
,
how
the
Divell
did
delude
the
Aegyptians
and
continued
Idolatrie
amongst
them
,
presenting
to
the
Cow
when
she
was
engendring
,
an
Oxe
marked
with
the
same
markes
wherewith
the
oxe
was
marked
which
they
worshipped
in
Aegypt
,
so
that
when
he
dyed
they
had
still
an
Oxe
marked
after
the
same
manner
.
Whether
was
this
a
miracle
or
not
,
Quest.
when
Iacobs
ewes
brought
forth
speckled
lambs
?
Answ.
It
was
mirum
but
it
was
not
miraculum
.
God
in
working
a
miracle
sometimes
he
useth
an
ordinarie
meanes
,
as
when
he
cured
Ezekias
sore
,
he
bade
lay
figges
to
it
,
figges
naturally
mature
and
ripen
the
sore
,
Iacobs
Ewes
bringing
forth
speekled
Lambs
whether
a
miracle
or
not
.
but
because
hee
healed
Ezekias
in
an
instant
the
naturall
cause
wrought
no
more
here
than
Pauls
girdle
,
when
he
healed
the
sicke
by
it
:
but
when
Iacobs
ewes
conceived
speckled
lambes
,
this
cannot
bee
called
a
miracle
,
for
they
conceived
by
naturall
meanes
here
,
and
they
brought
not
forth
their
lambs
upon
an
instant
,
but
kept
their
course
as
other
ewes
did
.
Quest.
What
is
the
reason
that
other
men
who
have
tryed
,
this
conclusion
could
never
doe
the
like
?
God
who
is
the
God
of
nature
,
Answ.
and
worketh
by
his
handmayd
nature
(
who
is
natura
naturans
,
whereas
she
is
but
natura
naturata
)
can
doe
many
things
by
her
,
Natura
-
naturans
-
naturata
.
which
neither
the
Divell
nor
men
can
doe
,
who
are
but
natures
instruments
;
the
Nazarets
by
the
law
might
drinke
no
wine
,
yet
their
cheekes
were
most
comely
and
ruddie
,
Lament.
4.7
.
But
ordinarily
drinking
of
water
maketh
the
face
more
pale
:
ye
see
here
how
the
God
of
nature
did
worke
beside
the
ordinary
course
of
nature
;
Sathan
can
dive
farre
in
nature
.
but
Sathan
albeit
hee
be
not
the
God
of
nature
,
yet
hee
could
dive
farre
and
invegle
himselfe
into
the
phantasie
of
the
Cow
,
when
she
was
in
gendering
,
and
so
made
the
braine
of
the
Cow
more
pregnant
,
and
the
spirits
made
the
colours
more
vively
in
the
feede
,
and
brought
forth
such
a
calfe
marked
with
such
spottes
:
but
God
being
the
God
of
nature
,
gave
such
a
blessing
to
the
ewes
that
they
brought
forth
all
their
young
ones
speckled
.
Man
can
onely
present
to
a
Cow
when
shee
is
gendering
an
oxe
or
a
bull
marked
with
such
markes
,
but
he
cannot
give
that
blessing
which
the
Lord
gave
to
the
ewes
,
neither
can
hee
invegle
himselfe
in
the
phantasie
of
the
Cow
,
as
the
Divell
did
who
is
a
spirit
;
and
therefore
a
Cow
bringeth
not
forth
a
calfe
so
vively
marked
,
when
a
man
,
the
instrument
of
nature
hath
a
hand
in
the
worke
,
as
when
the
Devell
hath
an
hand
in
it
.
Man
is
an
instrument
of
nature
two
manner
of
wayes
,
either
he
is
propinquum
instrumentum
naturae
,
or
remetum
instrumentum
naturae
;
Instrumentum
-
propinquum
-
remotum
.
he
is
propinquum
instrumentum
naturae
the
neere
instrument
of
nature
quando
sol
&
homo
generant
hominem
,
and
here
he
worketh
more
forciblie
in
nature
;
than
Sathan
can
doe
.
Againe
he
is
the
remote
instrument
of
nature
:
example
;
when
a
Physitian
composeth
his
drugges
of
so
many
hearbs
and
simples
,
here
he
cannot
worke
so
effectually
as
Sathan
can
doe
,
because
he
is
but
remotum
instrumentum
naturae
:
so
if
a
man
should
have
presented
a
marked
oxe
bfore
the
Cow
,
she
would
not
have
brought
forth
a
calfe
marked
after
that
manner
,
because
hee
was
but
instrumentum
remotum
naturae
here
,
and
could
not
worke
so
as
the
divell
could
doe
.
Last
observe
,
The
parents
give
matter
and
forme
to
the
birth
.
that
the
parents
give
matter
and
forme
to
the
birth
,
and
if
there
be
not
a
like
efficacie
in
them
both
,
then
the
imagination
appeareth
not
so
vively
in
the
birth
;
now
the
Lord
by
his
directing
hand
matched
the
like
with
the
like
,
the
strong
imagination
with
the
stronger
,
and
the
weake
with
the
weaker
,
and
so
,
they
brought
forth
lambs
some
with
broader
spots
,
and
some
with
lesser
.
The
phantasie
then
by
it selfe
worketh
not
this
alteration
,
The
phantasie
doth
not
alter
the
bodie
,
but
moveth
the
spirits
and
they
alter
the
bodie
.
but
yet
the
phantasie
when
it
apprehendeth
the
object
either
as
profitable
or
hurtfull
,
then
it
moveth
the
spirits
,
and
the
spirits
altereth
the
body
.
Conclusion
.
1
The
conclusion
of
this
is
,
as
in
naturall
things
,
the
Images
breed
Imaginations
in
the
phantasie
;
when
they
behold
monstrous
objects
the
birth
is
oftentimes
marked
with
the
like
.
The
Concubine
of
Pope
Nicolas
brought
forth
a
child
marked
like
a
Beare
,
because
in
her
conception
she
beheld
the
armes
of
the
Vrsins
,
and
therefore
his
successor
Pope
Martine
caused
the
armes
of
the
Vrsins
to
be
rased
out
.
So
wee
must
beware
of
obsceene
spectacles
and
filthy
objects
,
for
they
breed
monstrous
sinnes
in
the
heart
.
Secondly
,
Conclusion
.
2
seeing
that
the
phantasie
of
the
mind
procured
by
the
object
of
the
fight
or
some
other
cogitation
in
the
time
of
conception
,
is
of
such
force
to
fashion
the
birth
:
It
becommeth
men
and
women
not
to
come
together
with
beastly
appetites
and
uncleane
imaginations
,
for
by
such
meanes
monsters
and
mishapen
birthes
are
often
procured
.
CHAP.
XXI
.
How
the
Hebrewes
distinguished
the
ages
of
man
.
1
Sam.
2.33
.
And
all
the
encrease
of
thy
house
shall
die
young
ones
.
THe
Hebrewes
doe
not
divide
the
ages
of
man
as
the
Greekes
doe
,
The
Greeks
divide
the
life
of
man
into
seven
periods
.
or
as
the
Latines
.
The
life
of
man
is
called
by
the
greekes
Hebdomas
because
it
is
divided
in
seven
periods
;
the
first
is
his
infancie
untill
he
bee
seven
yeare
old
;
the
second
is
pueritia
childhood
untill
he
be
foureteene
yeares
old
;
the
third
is
adolescentia
,
youth-head
untill
he
bee
twentie
five
yeares
of
age
;
the
fourth
is
virilis
aetas
untill
he
bee
fiftie
:
the
fift
is
aevi
maturitas
untill
he
be
sixtie
;
the
fixt
is
senectus
untill
he
be
eightie
;
the
seventh
is
decrepitasenectus
from
eightie
to
the
day
of
his
death
.
But
the
Hebrewes
distinguish
the
life
of
man
after
this
manner
;
How
the
Hebrewes
distinguish
the
life
of
man
.
first
they
are
[
hajonekim
lactantes
,
sucking
children
untill
they
bee
three
yeares
old
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lactantes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aliquando
est
nomen
aetatis
,
aliquando
non
.
Secondly
,
[
nagnarim
]
pueri
ratione
aetatis
untill
they
bee
thirteene
;
they
say
,
ratione
atatis
,
for
oftentimes
nagnar
non
est
nomen
atatis
in
the
Scripture
.
Ioseph
when
he
is
thirtie
yeare
old
is
called
nagnar
,
Ioshua
when
hee
is
fiftie
five
yeares
old
is
called
nagnar
:
see
Psal.
127.4
.
and
Prov.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aliquando
nomen
proprium
,
&
aliquando
nomen
speciei
.
5.18
.
so
Ioel
1.8
.
So
Adam
is
sometimes
nomen
speciei
,
and
then
it
comprehendeth
infants
and
men
.
Infants
who
know
not
the
right
from
the
left
hand
,
Ionas
4.11
.
and
sometimes
it
signifieth
a
man
come
to
age
,
and
then
it
is
opposite
to
the
child
.
But
when
Nagnar
is
a
name
of
age
,
then
it
comprehendeth
from
three
yeares
old
to
thirteene
,
Thirdly
,
he
is
ish
,
when
hee
hath
past
thirteene
and
a
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aliquando
late
sumitur
,
aliquando
est
nomen
officij
.
then
hee
beginneth
to
observe
the
Law
and
is
filius
pracepti
,
and
weareth
his
phylacterie
.
Sometimes
,
this
word
[
ish
]
is
taken
more
largely
.
1
Sam.
17.12
.
venerat
in
viros
,
id
est
,
senex
erat
;
and
sometimes
it
is
nomen
officij
,
the
name
of
a
husband
,
Hos.
2.
Fourthly
,
they
are
bechurim
from
twentie
yeare
old
to
sixtie
,
Exod.
30.41
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
electi
.
because
then
they
were
chosen
for
the
warres
.
Fiftly
,
senectus
,
and
it
was
three
fold
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
zickna
when
he
was
sixtie
yeares
old
.
The
second
is
[
shebha
]
canities
from
seventie
to
eighty
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
third
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
Iashish
]
silicernium
or
decrepita
senectus
,
2
Chro.
36.16
.
The
sword
of
the
Chaldaans
spared
not
the
old
man
nor
him
that
stooped
for
age
.
By
this
wee
may
see
that
they
translate
not
these
words
rightly
,
they
shall
die
in
the
flowre
of
their
age
,
1
Sam.
2.33
.
for
they
dyed
long
before
that
time
:
The
meaning
then
is
this
,
thy
sonnes
shall
not
die
when
they
are
children
,
but
when
they
are
ishim
past
thirteene
yeares
of
age
,
and
when
they
shall
have
so
much
understanding
to
see
themselves
put
from
the
holy
service
of
the
Lord
,
the
Lord
shall
cut
them
off
before
they
come
to
bee
men
,
which
the
Hebrewes
call
more
excidij
,
before
they
come
to
the
flower
of
their
age
.
Not
unlike
unto
this
place
,
is
that
phrase
Hos.
9.12
.
orbabo
cos
ab
homine
,
that
is
,
Orbabo
eos
ab
hemine
quid
.
I
will
cut
them
off
that
they
shall
not
become
men
,
or
before
they
shall
become
men
.
As
the
age
of
man
is
divided
,
The
ages
of
the
Church
.
so
Augustine
divideth
the
age
of
the
Church
,
first
infantia
when
he
called
her
out
of
Aegypt
;
Secondly
pueritia
when
she
lived
under
the
pedagogue
of
the
Law
till
Christ
came
;
thirdly
in
adolescentia
under
Christ
;
fourthly
,
in
senectuie
,
under
the
Apostles
and
last
decrepita
senectus
now
.
So
the
Church
of
the
Gentiles
was
in
infantia
from
Adam
to
the
flood
;
The
ages
of
the
Church
of
the
Gentiles
.
secondly
in
adolescentia
from
the
flood
to
Abraham
;
thirdly
she
was
in
her
widdowhead
from
Abraham
to
Christ
:
in
this
time
the
Gentiles
were
rejected
,
and
Abrahams
posteritie
onely
chosen
.
This
time
of
her
rejection
is
called
but
momentum
vel
modicum
temporis
,
Esay
.
54.
for
as
the
earth
although
it
be
twentie
thousand
miles
about
in
circuit
,
yet
it
is
but
a
point
in
respect
of
the
heavens
;
so
is
this
time
from
Abraham
to
Christ
,
but
a
point
in
respect
of
eternitie
.
Christ
saith
,
a
little
while
,
&
ye
shall
not
see
me
,
and
a
little
while
,
and
ye
shall
see
me
,
Ioh.
16.16
.
It
was
but
a
little
while
from
Christs
ascension
to
his
comming
againe
in
respect
of
eternitie
The
conclusion
of
this
is
,
Conclusion
.
the
Lord
when
hee
made
the
Almond
rod
to
blossome
,
Num.
17.
hee
signified
that
Aarons
children
the
Priest-hood
should
florish
;
therefore
the
Hebrewes
called
the
Priests
sonnes
flores
sacerdotales
:
but
here
when
Eli
and
his
sonnes
were
to
be
cut
off
,
the
rod
withered
and
decayed
in
him
,
and
the
children
did
beare
the
iniquitie
of
their
fathers
.
CHAP.
XXII
.
Whether
death
be
naturall
to
a
man
or
not
?
Gen.
3.19
.
Dust
thou
art
,
and
to
dust
shalt
thou
returne
.
IOb
.
How
man
was
made
of
the
dust
,
and
is
resolved
into
dust
.
10.9
.
Remember
I
beseech
thee
,
that
thou
hast
made
me
as
the
clay
,
and
wilt
thou
bring
me
to
the
dust
againe
?
When
man
was
created
first
,
his
body
was
dust
;
Secondly
slime
,
that
is
,
dust
tempered
with
water
;
Thirdly
,
clay
,
that
is
,
coagulate
slime
:
and
lastly
earth
,
that
is
,
condensate
clay
;
then
when
man
returneth
backe
againe
,
first
he
is
earth
,
then
clay
,
then
slime
,
and
lastly
dust
;
therefore
God
saith
,
dust
thou
art
,
and
to
dust
thou
shalt
returne
,
Gen.
3.19
.
Whether
is
this
death
naturall
to
a
man
or
against
his
nature
?
Quest.
If
yee
will
respect
the
intention
of
nature
,
Answ.
death
is
against
nature
;
Whether
death
be
naturall
to
a
man
or
not
.
because
generation
is
according
to
nature
;
therefore
Dionysius
said
well
malum
carere
fine
,
naturaet
efficiente
,
cum
a
nullo
optetur
&
sit
recessus
ab
ente
.
Secondly
,
Death
considered
two
wayes
.
death
may
be
considered
two
manner
of
wayes
,
either
if
it
be
compared
with
generation
,
or
if
yee
compare
one
sort
of
death
with
another
;
if
yee
compare
death
with
generation
,
then
death
is
alwayes
contrary
to
nature
:
but
if
yee
will
compare
one
sort
of
death
with
another
,
How
death
may
be
said
to
be
contrary
to
nature
.
then
one
sort
of
death
may
be
sayd
to
be
naturall
,
and
another
sort
of
death
contrary
to
nature
:
example
;
when
a
man
dieth
in
a
consumption
,
this
death
is
a
naturall
death
,
because
he
hath
that
within
himselfe
which
maketh
him
to
die
:
but
when
a
man
is
killed
and
dieth
a
violent
death
,
this
death
is
contrary
to
nature
,
for
he
hath
not
the
immediate
and
next
cause
within
himselfe
.
Againe
consider
natures
first
intention
,
All
death
is
contrary
to
the
first
intention
of
nature
.
and
then
the
way
how
nature
worketh
;
in
natures
first
intention
all
sort
of
death
is
contrary
to
it
:
but
if
yee
will
observe
how
nature
worketh
,
if
shee
worke
by
her
owne
principles
then
this
is
according
to
nature
;
but
if
death
bee
violent
,
this
is
contrary
to
nature
:
consider
then
the
first
and
principall
intention
of
nature
,
death
is
contrary
to
it
:
but
according
to
the
second
intention
of
nature
it
is
not
contrary
to
it
,
Death
is
not
contrary
to
the
second
intention
of
nature
.
because
it
is
necessary
for
the
introduction
of
a
new
forme
,
that
the
matter
be
changed
,
the
matter
alwayes
craving
the
forme
;
and
likewise
because
this
is
done
by
the
law
of
nature
which
ordained
that
things
which
have
a
beginning
must
die
.
The
young
Vipers
when
they
come
out
of
their
mothers
belly
,
One
death
may
be
both
said
to
be
according
to
nature
and
against
nature
.
they
gnaw
the
belly
of
their
mother
and
so
kill
their
mother
;
this
unnaturall
birth
is
first
prater
naturam
,
it
is
besides
nature
;
for
nature
teacheth
creatures
to
love
those
who
bred
them
;
Secondly
,
it
is
contra
naturam
against
nature
,
because
they
come
not
out
the
ordinary
way
as
other
creatures
doe
;
Thirdly
,
it
is
Secundum
naturam
in
the
second
intention
of
nature
,
for
everie
creatures
seeketh
the
life
and
preservation
of
it selfe
and
the
continuing
of
the
owne
kind
of
it
.
Quest.
Whether
is
it
naturall
for
the
soule
to
bee
separate
from
the
bodie
or
not
?
Answ.
In
the
first
creation
it
was
naturall
for
the
bodie
and
soule
still
to
be
together
and
never
to
be
separated
,
Whether
it
is
naturall
for
the
soule
to
be
separated
from
the
body
.
but
sinne
intervening
maketh
the
soule
long
oftentimes
to
be
out
of
the
bodie
;
the
soule
longeth
to
be
out
of
the
sinfull
bodie
that
it
may
bee
the
more
able
to
discharge
her
spirituall
duties
,
which
are
hindered
by
the
heavy
and
dull
bodie
.
The
water
according
to
the
owne
proper
inclination
goeth
downeward
,
Simile
.
yet
lest
there
be
vacuum
or
an
emptinesse
in
nature
it
ascendeth
upward
;
so
the
soule
first
desired
to
continue
in
the
body
that
there
may
be
pulchritudo
vniversi
,
and
the
soule
to
be
freed
from
sinne
it
defyreth
for
a
while
to
be
out
of
the
body
.
So
the
soule
saith
to
the
body
,
neque
possum
vivere
tecum
,
neque
sine
te
,
I
can
neither
live
with
thee
nor
without
thee
.
Death
is
a
thing
violent
to
man
,
Object
.
therefore
not
naturall
.
It
is
not
violent
to
the
soule
,
Answ.
for
the
soule
when
it
is
separated
from
the
body
,
Death
although
violent
to
the
body
,
yet
not
to
the
soule
.
it
doth
not
perish
,
but
is
more
perfected
.
A
part
being
taken
from
the
whole
,
Object
.
then
the
separation
is
violen
,
and
the
part
imperfect
;
but
the
soule
is
a
part
of
man
,
and
there
it
is
imperfect
when
it
is
separate
from
the
bodie
.
Answ.
That
is
to
be
understood
of
such
parts
as
receive
their
perfection
from
the
whole
,
but
the
soule
rather
giveth
perfection
than
receiveth
.
When
the
soule
is
separate
from
the
bodie
it
desires
to
be
joyned
with
it
againe
.
Object
.
It
desireth
to
be
joyned
with
the
body
againe
not
as
it
is
a
naturall
body
,
Answ.
Why
the
soule
desireth
to
be
joyned
to
the
body
againe
.
but
as
it
is
a
pure
and
glorified
body
.
Then
the
resurrection
is
according
to
nature
,
Object
.
for
the
soule
desireth
naturally
a
glorified
body
,
and
it
desireth
not
to
be
united
to
a
sinfull
bodie
againe
.
It
is
naturall
for
the
soule
to
desire
a
glorified
body
againe
,
yet
the
soule
cannot
be
joyned
to
God
naturally
,
Answ.
but
by
supernaturall
meanes
;
so
the
soule
naturally
desireth
a
glorified
body
,
but
it
can
never
be
joyned
to
it
but
by
a
supernaturall
meane
.
When
the
soule
is
out
of
the
body
,
Quest.
whether
is
it
kept
violently
out
of
the
body
or
not
?
It
is
not
kept
violently
out
of
the
body
,
Answ.
because
that
which
is
detained
violently
,
Whether
the
soule
be
kept
violently
out
of
the
body
or
not
.
is
not
onely
detained
and
kept
from
the
place
which
it
desireth
,
but
it
is
also
detained
in
a
place
which
it
desireth
not
,
which
is
altogether
contrary
to
it
;
when
a
man
is
taken
out
of
his
owne
house
and
put
in
a
close
prison
,
hee
wanteth
not
onely
his
owne
house
which
he
longeth
to
be
at
,
but
hee
is
shut
up
also
in
a
close
prison
which
he
abhorreth
to
be
in
,
there
he
is
violently
detained
;
Simile
.
but
when
a
man
is
removed
out
of
his
owne
house
and
put
in
a
farre
better
house
,
here
he
hateth
not
this
better
place
,
neyther
can
he
be
sayd
to
be
kept
violently
in
it
,
although
he
have
a
desire
to
be
in
his
owne
house
againe
.
The
conclusion
of
this
is
,
Conclusion
.
nature
Gods
handmaid
in
her
first
intention
followeth
Gods
direction
,
Nature
followeth
Gods
intention
in
the
dissolution
of
man
.
and
as
God
intended
first
that
man
should
be
immortall
,
so
did
nature
:
but
then
commeth
in
Gods
second
ordinance
,
because
man
sinned
God
said
,
Dust
thou
art
and
to
dust
thou
shalt
returne
,
so
nature
in
her
second
intention
seconded
Gods
decree
,
and
worketh
to
the
dissolution
of
man
.
MORALL
OBSERVATIONS
.
CHAP.
I.
Of
two
evils
,
the
least
is
to
be
chosen
.
2
Sam.
24.14
.
And
David
said
,
let
me
fall
into
the
hands
of
the
Lord
rather
than
in
the
hands
of
men
.
DAvid
made
choise
here
rather
to
fall
into
the
hands
of
God
then
man
.
Malum
-
Culp●
-
pana
.
In
evils
of
sinne
there
is
no
choise
to
be
made
,
as
Lot
who
chose
rather
to
prostitue
his
daughters
than
to
hazard
his
guests
,
In
evils
of
sinne
there
is
no
choise
.
and
so
did
Pilat
.
When
Dionysius
the
tyrant
presented
three
whores
before
Aristippus
bidding
him
make
choise
of
one
of
them
,
he
said
,
that
Paris
had
such
bad
successe
for
choosing
one
of
that
kind
that
he
would
never
make
choise
of
one
of
the
three
.
Revel.
3.15
.
I
would
yee
were
eyther
hot
or
cold
,
Object
.
but
because
yee
are
lukewarme
,
therefore
I
will
spue
you
out
of
my
mouth
,
here
it
may
seeme
that
the
holy
Ghost
would
have
made
choise
rather
that
they
were
cold
,
than
to
be
lukewarme
,
which
are
both
sinne
.
He
willeth
them
not
here
to
make
choise
of
the
lesser
sinne
,
Answ.
What
is
meant
by
being
lukewarme
.
but
sheweth
them
onely
which
is
the
lesser
sinne
,
and
that
it
is
more
tolerable
to
be
cold
than
luke-warme
.
But
in
evils
of
sinne
,
Object
.
it
may
seeme
that
one
of
them
may
be
chosen
,
for
Moses
chose
rather
that
the
husbands
should
give
their
wives
a
bill
of
divorce
,
than
that
they
should
kill
them
.
Moses
tolerated
this
for
the
hardnesse
of
their
hearts
,
Answ.
but
he
made
no
choise
of
this
,
Why
Moses
gave
the
bill
of
divorce
.
but
suffered
it
because
he
could
not
helpe
it
.
An
Idolater
is
charged
by
the
Law
to
goe
to
the
Church
,
Object
.
if
he
goe
to
the
Church
he
sinneth
against
his
conscience
,
if
he
absent
himselfe
from
the
Church
then
he
sinneth
against
the
Law
;
here
it
may
seeme
that
he
is
to
make
choise
of
one
of
the
two
evils
which
are
sinnes
.
He
is
to
make
choise
of
neither
of
the
two
,
Answ.
but
to
seeke
that
his
conscience
may
be
reformed
,
and
so
give
obedience
to
the
Law.
Whether
did
the
man
of
Gibea
,
Quest
Iud.
.
19.
sinne
or
not
,
in
offering
his
daughter
and
the
wife
of
the
Levite
to
the
men
of
Benjamin
to
be
abused
,
rather
than
the
Levite
who
was
his
guest
?
Wee
must
not
doe
evill
that
good
may
come
of
it
,
Answ.
Rom.
3.8
.
But
might
not
this
man
rather
have
made
choise
of
death
than
offered
his
daughter
,
Quest.
for
an
honorable
death
is
to
be
preferred
to
any
sinne
?
It
is
one
thing
to
be
a
patient
,
Answ.
and
another
thing
to
be
an
agent
;
if
he
had
made
choise
of
death
rather
,
then
he
had
beene
an
agent
and
not
a
patient
:
and
if
he
had
died
in
withstanding
this
villanie
,
his
death
had
beene
honourable
;
herein
hee
was
to
be
blamed
that
hee
brought
forth
his
concubine
and
gave
her
to
them
,
vers.
25.
and
hee
made
choise
of
one
evill
to
eschew
another
.
There
is
one
sort
of
evill
which
is
evill
in
it selfe
,
Malum
-
perse
-
per
accidens
.
and
another
which
is
but
evill
by
accident
onely
:
a
man
may
chuse
that
which
is
but
accidentally
evill
,
but
never
that
which
is
evill
in
it selfe
.
Example
,
1
Cor.
7.
it
is
not
good
for
a
man
to
touch
a
woman
,
When
a
man
may
chuse
that
which
is
accidentally
evill
.
and
it
is
not
good
for
a
man
to
commit
whoredome
;
It
is
not
good
for
a
man
to
touch
a
woman
,
that
is
,
to
marry
her
:
accidentally
it
was
not
good
at
that
time
for
the
present
trouble
that
was
upon
the
Church
,
yet
he
might
chuse
this
remedie
to
marry
rather
than
to
commit
whoredome
,
because
it
was
but
accidentally
evill
to
marry
,
evill
at
all
that
time
when
the
Church
was
underpersecution
,
but
that
which
is
evill
in
it selfe
hee
may
no
wayes
chuse
.
When
two
evils
are
set
before
the
will
,
a
greater
evill
and
a
lesser
evill
,
the
will
cannot
but
chuse
the
lesser
evill
,
which
is
eyther
lesser
indeed
or
apparent-lesse
,
Non
habet
libertatem
qu●ad
specification●m
s●d
qu●ad
enitium
.
it
is
so
determinate
by
the
understanding
,
but
yet
it
hath
this
freedome
to
chuse
the
media
for
this
end
.
So
when
two
good
things
are
set
before
it
,
it
cannot
but
chuse
the
better
good
,
eyther
in
appearance
or
simply
best
.
The
greatest
evill
of
punishment
is
to
be
chosen
rather
than
the
least
evill
of
sinne
:
Therefore
the
martyres
would
chuse
rather
to
suffer
the
greatest
punishment
than
to
commit
the
sinne
.
But
here
an
innocent
man
is
to
take
heed
when
these
two
are
put
in
his
choise
,
The
greatest
punishment
rather
to
be
chosen
then
the
least
sinne
whether
to
sinne
or
to
suffer
punishment
;
hee
is
not
to
make
choise
of
the
punishment
,
although
he
refuse
to
make
choise
of
the
sinne
,
but
he
is
to
suffer
the
punishment
inflicted
upon
him
,
An
in
no
ceat
person
it
not
to
make
choise
of
the
punishment
.
but
not
to
make
choise
of
it
.
Charles
the
ninth
the
French
King
,
offered
to
the
Prince
of
Condie
his
choise
,
whether
he
would
goe
to
the
Maffe
or
chuse
perpetuall
banishment
or
imptisonment
,
what
replied
he
?
to
goe
to
the
Masse
is
simplie
sinne
,
therefore
I
will
never
chuse
that
:
but
to
chuse
either
perpetuall
imprisonment
or
perpetuall
banishment
,
that
I
cannot
doe
,
for
then
I
should
imply
a
certaine
guiltinesse
in
my selfe
;
but
it
is
in
your
power
ô
King
to
inflict
which
you
please
,
and
I
am
ready
to
suffer
.
A
man
is
condemned
to
die
,
the
magistrate
putteth
it
in
his
choise
what
sort
of
death
he
would
die
,
he
may
lawfully
now
chuse
the
easiest
sort
of
death
,
he
implieth
now
no
guiltinesse
upon
himselfe
,
for
the
Iudge
hath
now
already
found
him
guiltie
.
It
may
be
asked
why
David
made
choise
rather
of
the
plague
than
of
the
sword
of
famine
.
Quest.
.
The
reason
was
because
he
would
expose
himselfe
to
that
danger
of
the
plague
as
well
as
the
subjects
,
Answ.
because
there
were
fewer
meanes
for
him
to
escape
the
plague
than
the
sword
or
famine
.
Reasons
why
David
those
the
plague
rather
than
the
sword
or
famine
.
Another
reason
why
he
made
choise
of
the
plague
rather
than
of
the
sword
or
famine
,
because
these
two
would
have
made
the
Lords
people
to
have
beene
evill
spoken
of
amongst
the
heathen
;
for
the
enemie
would
have
insulted
against
God
and
his
people
if
they
should
have
overcome
them
:
and
so
would
they
have
done
,
if
they
had
beene
enforced
to
seeke
releife
of
them
in
time
of
famine
;
but
in
the
plague
they
had
no
such
occasion
,
and
David
had
rather
fall
into
the
hands
of
God
immediatly
than
into
the
hands
of
men
.
Warre
and
famine
are
from
God
,
Object
.
therefore
he
should
have
fallen
into
the
hands
of
God
,
this
way
also
;
for
his
instruments
can
doe
nothing
but
that
which
hee
willeth
.
When
they
afflict
us
,
Answ.
they
can
doe
as
much
as
God
willeth
them
to
doe
,
What
the
wicked
doe
in
afflicting
the
children
of
God.
but
when
they
sinne
they
can
doe
that
likewise
which
God
permitteth
them
to
doe
;
the
wicked
when
they
are
Gods
scourges
they
adde
their
owne
malice
and
mischiefe
,
Zach.
1.15
.
I
was
angry
but
a
little
,
and
they
helped
forward
the
afflictions
,
I
minded
but
to
whip
my
children
,
but
they
flayed
them
,
see
Esa.
10.7
.
When
God
useth
the
good
Angels
to
punish
,
they
doe
nothing
but
that
which
the
Lord
commanded
them
,
but
the
evill
Angels
adde
their
owne
malice
and
wickednesse
,
the
one
is
Angelus
malt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Angelus
malt
Psal
78.49
.
est
〈…〉
non
con●enientiae
.
and
the
other
is
Angelus
malus
;
the
Lord
sent
Ashur
against
his
people
to
correct
them
;
hee
did
not
onely
permit
them
to
goe
but
commanded
them
,
Iere.
50.21
.
goe
up
against
the
land
,
doe
according
to
all
that
I
have
commanded
thee
:
yet
the
Lord
is
angrie
with
them
for
going
against
his
people
,
why
?
because
their
thoughts
were
not
answerable
to
his
thoughts
,
they
had
another
intention
and
affection
,
and
they
added
their
owne
malice
.
David
made
choise
here
rather
to
fall
into
the
hands
of
God
than
man
.
Simile
.
Moses
rod
when
it
was
laid
upon
the
ground
was
a
Serpent
,
but
when
Moses
tooke
it
in
his
hand
,
it
became
a
rod
;
So
these
chastisements
and
punishments
which
are
fatherly
corrections
to
us
in
the
hand
of
God
,
in
the
hand
of
the
wicked
they
are
Serpents
to
sting
us
.
When
Elias
fled
from
Iezabel
he
desired
that
the
Lord
would
take
his
life
,
but
ô
Elia
if
thou
be
weary
of
thy
life
,
goe
but
backe
to
Iezabel
,
and
she
will
quickly
dispatch
thee
:
but
Elias
would
none
of
that
,
for
death
out
of
her
hand
should
have
beene
stinging
Serpent
,
but
out
of
the
hand
of
God
it
should
have
beene
a
gentle
rod
.
When
the
Lord
reasoned
with
Ionas
,
he
saith
,
if
thou
who
art
an
angrie
and
orabbed
creature
hadst
pitty
upon
the
ground
,
how
much
more
should
I
have
pittie
upon
Niuive
who
am
a
God
of
mercy
?
There
is
more
mercy
with
God
than
with
man
,
therefore
it
is
better
to
fall
in
his
hands
then
in
the
hands
of
man
.
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
living
God
,
Heb.
10.
Object
.
It
is
a
fearefull
thing
for
contumacious
sinners
so
remaining
,
Answ.
to
fall
into
his
hands
,
when
he
is
an
angrie
God
;
then
it
is
better
to
be
corrected
by
the
rod
of
men
;
but
for
penitent
persons
that
take
the
ready
course
to
pacify
his
anger
for
their
sinnes
,
for
such
it
is
a
hopefull
thing
and
farre
better
,
to
fall
into
Gods
hands
than
into
the
hands
of
men
.
The
conclusion
of
this
is
:
Conclusion
1
in
evils
of
punishment
wee
are
to
chuse
the
lesse
,
therefore
we
must
study
in
our
election
to
know
which
is
the
least
evill
;
for
if
we
make
a
wrong
choise
we
shall
fall
in
the
evill
of
sinne
.
It
is
better
to
fall
into
the
hands
of
God
than
men
:
Conclusion
2
therefore
when
God
doth
visit
us
with
sicknesse
,
let
us
take
it
in
good
part
,
because
we
fall
in
the
hands
of
a
mercifull
God.
When
God
punisheth
us
by
his
instruments
,
Conclusion
3
let
us
passe
by
the
second
causes
in
whom
we
shall
see
much
malice
and
hatred
,
and
lift
up
our
eyes
to
God
himselfe
in
whom
wee
shall
see
much
mercy
.
A
man
when
hee
would
drinke
of
the
water
of
the
river
,
Simile
.
he
drinketh
not
of
it
nere
the
sea
where
it
is
brackish
,
but
he
goeth
up
to
the
fountaine
where
it
is
sweet
;
so
if
wee
would
finde
comfort
in
our
afflictions
,
we
must
learne
to
take
them
out
of
Gods
owne
hand
.
So
Iob
looketh
not
to
the
Chaldeans
who
robbed
him
,
but
saith
,
The
Lord
hath
given
and
the
Lord
hath
taken
,
Iob.
1.21
.
So
when
Shimei
cursed
David
,
he
saith
,
the
Lord
hath
bidden
him
,
a
Sam.
16.11
.
So
Ioseph
looked
not
to
the
malice
of
his
brethren
but
to
the
Lord
,
Gen.
45.8
.
CHAP.
II.
Of
friendship
.
1
Sam.
18.1
.
The
soule
of
Ionathan
was
knit
to
the
soule
of
David
,
and
he
loved
him
as
his
owne
soule
.
THere
are
sundry
sorts
of
love
,
first
,
naturall
love
;
Amor
-
naturali●
-
sensualit
-
ration●lit
-
spiritualis
.
secondly
,
sensuall
love
;
thirdly
,
rationall
love
;
all
these
three
bindeth
one
to
another
,
but
spirituall
love
excelleth
all
these
.
Naturall
love
is
that
sympathie
which
God
hath
placed
in
things
without
life
,
Naturall
love
what
.
as
in
heavie
things
to
descend
,
and
light
things
to
ascend
:
and
that
sympathie
which
is
betwixt
the
yron
and
the
loadstone
,
these
things
although
they
have
no
knowledge
in
themselves
,
yet
they
are
directed
by
the
hand
of
the
first
mover
,
as
the
arrow
by
the
hand
of
the
Archer
is
directed
to
the
marke
.
The
second
sort
of
love
is
that
sensual
!
love
,
Sensuall
love
what
.
directed
by
appetite
which
is
found
amongst
beasts
,
for
beasts
of
the
same
kind
love
one
another
,
and
these
ravenous
beasts
which
live
by
rapine
,
yet
they
love
one
another
:
but
this
sort
of
love
differeth
farre
from
the
love
of
man
;
the
beasts
love
onely
their
young
ones
for
a
time
,
Difference
betwixt
sensuall
and
rationall
love
.
but
afterwards
they
love
all
the
rest
of
the
same
kind
alike
.
Man
loveth
not
his
owne
children
onely
,
but
also
these
who
are
in
affinitie
or
consanguinitie
with
him
,
and
these
of
his
acquaintance
,
and
his
love
is
a
permanent
love
:
it
is
true
through
the
corruption
of
the
nature
of
man
,
there
is
a
greater
hatred
betwixt
man
and
man
than
amongst
the
beasts
,
but
this
ariseth
of
some
perverse
affection
,
but
it
was
not
so
from
the
beginning
.
This
friendship
is
eyther
perfect
friendship
,
Amicitia
-
perfecta
-
imperfecta
.
or
imperfect
friendship
.
Perfect
friendship
is
the
mutuall
love
of
two
,
Perfect
friendship
what
.
arising
of
an
effectuall
good
will
of
the
one
towards
the
other
,
and
grounded
in
morall
goodnesse
:
this
kind
of
friendship
is
not
found
but
amongst
good
men
,
he
that
loveth
a
man
for
pleasure
and
profit
,
this
is
not
true
friendship
.
The
measure
of
true
friendship
.
The
measure
of
this
friendship
is
this
,
we
must
love
our
friend
as
our selfe
,
the
reason
of
this
is
,
because
amicus
est
alter
idem
.
How
〈◊〉
a
man
love
him selfe
,
Quest.
seeing
love
is
alwayes
betwixt
two
?
If
yee
will
consider
reason
and
sense
together
,
Answ.
yee
shall
alwayes
finde
two
things
in
man
,
Howa
man
loveth
himselfe
.
and
if
reason
give
place
to
sense
,
then
sense
is
amatum
and
reason
is
but
amans
;
and
that
breedeth
selfelove
:
but
if
sense
give
place
to
reason
,
then
reason
is
amatum
and
sense
is
but
amans
,
and
thus
we
should
love
our
neighbours
as
our selves
:
when
a
man
loveth
the
sensuall
part
in
his
neighbour
rather
than
the
reasonable
part
,
this
is
not
right
love
.
This
friendship
resembleth
mariage
in
five
things
,
A
comparison
betwixt
friendship
and
marriage
.
first
there
must
be
some
equality
betwixt
these
who
are
to
be
married
,
so
there
must
be
some
equalitie
betwixt
these
who
are
friends
:
the
love
which
the
Prince
carrieth
to
his
subjects
is
not
properly
friendship
,
but
friendship
is
amongst
these
who
are
equals
,
and
yet
the
Lord
submitted
himselfe
so
farre
as
to
call
Abraham
his
friend
,
Iam.
2.23
.
Where
there
are
two
equals
,
Quest.
if
one
of
them
wish
preferment
to
his
friend
and
to
be
above
him
in
degree
,
whether
or
no
doth
this
breake
the
bond
of
friendship
,
seeing
now
he
wisheth
him
to
be
his
superior
and
not
his
equall
?
Friendship
is
kept
two
manner
of
wayes
,
Answ.
either
in
the
same
degree
of
friendship
or
in
a
higher
or
more
emin●●
degree
;
How
friendship
is
kept
with
those
who
are
in
a
higher
degree
.
and
〈◊〉
the
inferior
facultie
is
pres●●ved
in
the
superior
(
as
the
〈…〉
is
pref●●●ved
in
the
sensitive
)
so
is
friendship
kept
still
but
〈◊〉
a
more
eminent
manner
,
and
the●
it
is
●u●ed
into
reverence
and
more
greater
respect
.
The
second
thing
wherein
friendship
〈…〉
marriage
is
in
unity
;
as
in
marriage
two
are
made
one
〈◊〉
,
friendship
like
unto
marriage
in
unitie
.
so
in
true
friendship
they
are
made
one
spirit
,
and
amans
est
alter
idem
cum●mato
.
The
Prince
of
the
Sa●●cens
and
the
Emperor
of
Cons●antinople
entering
in
a
league
of
friendship
,
〈…〉
to
open
a
veine
in
each
one
of
their
arme●
that
they
might
make
up
this
friendship
the
betton
,
this
friendship
makes
two
friends
to
be
one
;
or
to
be
soure
,
but
never
to
be
two
,
for
he
that
loveth
is
loved
and
he
that
is
loved
●●eth
,
and
true
friendship
maketh
〈◊〉
one
,
it
maketh
one
soule
in
two
●●dies
:
and
at
a
ma●●
must
not
have
many
wives
so
he
must
not
have
many
friends
,
this
i●
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
love
of
many
friends
;
Simile
.
and
as
these
creatures
who
have
but
one
brood
love
them
the
better
,
so
he
that
hath
but
few
friends
,
his
love
is
the
〈◊〉
towards
them
.
Object
.
Good
the
more
it
he
extended
the
better
it
is
why
then
is
friendship
the
better
the
more
it
is
〈…〉
.
Good
the
more
it
is
extended
in
the
one
kind
,
Answ.
the
better
it
is
if
it
suffer
extention
,
as
love
it selfe
the
more
it
is
extended
the
better
it
is
:
therefore
whe●
the
〈◊〉
saith
,
thou
shalt
love
thy
neighbour
as
thy selfe
,
Particular
friendship
the
more
it
is
contracted
the
better
it
is
.
the
Apostle
,
Rom.
13.9
.
extendeth
it
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
any
man
,
to
teach
us
that
this
love
must
bee
extended
to
all
;
but
particular
friendship
which
suffereth
no
extention
,
the
more
it
is
contracted
the
better
it
is
;
and
in
this
sense
it
is
said
,
qui
multis
cupitesse
amicus
●●●ini●micu●
est
,
he
that
desireth
to
be
a
friend
to
many
is
a
friend
to
none
.
If
the
hand
were
not
parted
into
fingers
,
it
could
not
doe
things
commodiously
,
as
to
write
or
to
throw
;
but
yet
it
gripeth
faster
when
it
is
folded
.
Simile
.
Love
is
like
the
hand
parted
,
and
friendship
is
like
the
hand
folded
.
When
a
man
hath
too
many
friends
it
breedeth
but
tediousnesse
to
him
rather
than
comfort
,
and
they
say
we
should
use
our
friends
as
we
use
sance
to
meate
;
this
is
the
property
of
sauce
,
if
it
be
sparingly
used
,
it
maketh
the
meate
to
have
the
better
relish
,
but
if
it
be
too
much
used
in
the
meat
,
it
breedeth
loathsomenesse
.
So
&c.
Thirdly
,
Friendship
like
unto
marriage
in
commnion
.
friendship
is
like
unto
mariage
in
communion
,
love
seeketh
not
her
owne
but
delighteth
as
much
in
the
good
of
others
.
Plato
willed
that
in
his
Commonwealth
meum
&
tuum
should
not
bee
heard
,
but
amongst
true
friends
the
right
of
possession
ought
to
be
heard
,
but
not
the
right
of
use
.
Let
thy
fountaines
bee
dispersed
abroad
and
rivers
of
waters
in
the
streete
,
but
let
them
be
onely
thine
owne
,
and
not
strangers
with
thee
,
Pro.
5.16.17
.
The
fourth
thing
wherein
friendship
resembleth
marriage
is
in
the
endurance
of
it
,
Friendship
like
unto
marriage
in
the
perpetuity
of
it
.
for
as
nothing
parteth
married
persons
but
death
,
so
nothing
parteth
true
friends
but
death
.
Artemisia
Queene
of
Caria
knowing
the
death
parted
husband
&
wife
,
shewed
a
wonderfull
act
of
passion
towards
her
husband
Mausolus
;
for
death
having
taken
him
away
,
she
not
knowing
how
to
pull
the
thornes
of
sorrow
our
of
her
soule
,
caused
his
body
to
be
reduced
to
ashes
and
mingled
them
in
her
drinke
,
meaning
to
make
her
body
a
living
tombe
,
wherein
the
reliques
of
her
husband
might
rest
,
from
whom
shee
could
not
indure
to
live
separated
;
So
friendship
which
is
true
friendship
can
hardly
be
dissolved
,
and
nothing
separateth
them
but
death
.
But
charity
endureth
after
this
life
,
Object
.
therefore
friendship
may
seeme
to
indure
after
death
in
the
life
to
come
.
Charity
in
generall
indureth
in
the
life
to
come
amongst
all
the
Saints
of
God
,
Answ.
Charity
in
generall
remaineth
i●●●●life
to
come
〈…〉
lar
friendship
.
but
not
this
particular
love
betwixt
man
and
wife
,
betwixt
friend
and
friend
:
a
friend
may
be
a
friend
to
his
friends
children
and
doe
good
to
them
after
his
friend
is
dead
,
Ruth
.
2.20
.
Blessed
be
he
of
the
Lord
,
who
hath
not
lest
off
his
kindnesse
to
the
living
and
to
the
dead
,
that
is
,
to
the
posterity
or
the
wife
of
the
dead
:
And
it
seemeth
that
David
was
unmindfull
of
this
rule
of
friendship
to
Ionathans
sonne
,
when
he
bade
devide
the
land
betwixt
Shiba
and
M●phiboseth
,
2
Sam.
19.29
.
The
last
thing
wherein
friendship
resembleth
marriage
is
,
Friendship
like
unto
marriage
in
bearing
others
infirmities
.
as
the
man
ought
to
beare
with
his
wives
infirmities
and
to
cover
them
,
so
should
a
friend
cover
the
infirmities
of
his
neighbour
,
but
not
his
grosse
enormities
,
for
then
he
hateth
him
,
Levit.
19.17
.
Thou
shalt
not
hate
thy
brother
in
thine
heart
but
reprove
him
.
This
comfortable
kind
of
friendship
is
knowne
best
in
adversitie
,
Friendship
best
knowne
in
adversitie
.
for
as
a
true
friend
rejoyceth
with
his
friend
in
prosperity
,
so
he
lamenteth
with
him
in
his
adversitie
and
beareth
a
part
of
his
burden
with
him
.
Iobs
friends
came
in
adversitie
to
visit
him
and
they
sate
seven
dayes
by
him
and
spake
nothing
,
How
a
man
is
to
behave
himselfe
〈◊〉
,
friend
in
the
time
of
griese
.
for
in
the
beginning
of
griefe
it
is
most
fitting
for
a
friend
to
hold
his
peace
and
to
expresse
his
compassion
rather
by
teares
than
by
speech
;
And
it
is
most
probable
that
the
Angell
when
he
came
to
comfort
Christ
and
to
strengthen
him
,
Luk.
22.43
.
did
rather
comfort
him
by
gesture
than
by
speech
,
by
standing
by
and
assisting
him
in
a
visible
shape
,
How
the
Angell
did
comfort
Christ
in
his
agony
.
weighing
and
considering
with
himselfe
the
great
griefe
and
agonie
that
was
in
Christs
soule
.
And
when
Christ
fell
grovelling
upon
the
ground
,
it
is
not
unlikely
that
●e
in
companion
fell
downe
upon
the
ground
also
.
What
is
that
which
he
acquired
of
his
Disciples
in
his
ago●e
?
he
desireth
not
words
of
consolation
from
them
,
but
onely
that
they
would
weigh
and
consider
with
themselves
his
great
agony
and
griefe
,
What
〈◊〉
Christ
required
of
his
Disciples
.
and
it
grieved
him
that
they
could
not
watch
with
him
in
his
great
heavinesse
,
yea
〈…〉
comfort
unto
him
when
he
went
a
stones
cast
farther
from
them
,
if
they
would
watch
&
expresse
their
love
to
him
by
shaking
off
their
drowfinesse
.
Whether
〈◊〉
friends
more
necessary
for
us
in
our
prosperity
or
in
our
adversitie
.
Quest.
Simply
they
are
more
necessary
for
us
in
our
adversitie
,
Answ.
At
what
time
friends
are
〈◊〉
necessarie
.
but
for
more
excellent
uses
in
prosperity
:
the
basest
pa●●s
of
the
body
are
simply
more
necessary
for
our
life
,
than
our
seeing
or
our
hearing
,
for
a
man
cannot
live
without
them
,
but
we
may
live
without
seeing
or
hearing
,
Simile
.
and
yet
seeing
and
hearing
serve
for
more
excellent
uses
:
so
friends
in
necessity
are
more
necessary
simplie
to
maintaine
our
life
,
but
for
the
comfortable
life
they
are
the
more
excellent
object
to
be●●ow
things
upon
〈…〉
●●●●imes
,
and
a
brother
〈◊〉
for
adversity
,
Pro.
17.17
.
Imperfect
friendship
is
that
which
is
eyther
grounded
upon
pleasure
or
profit
.
Imperfect
friendship
what
:
And
as
these
extractions
of
spiring
which
are
drawn
out
by
the
Chymists
,
are
more
〈…〉
and
〈…〉
the
grosser
bodies
out
of
which
they
are
extracted
;
Simile
.
so
the
love
which
ariseth
of
●ertue
is
more
〈…〉
pure
than
that
love
which
ariseth
of
pleasure
〈◊〉
prosin
and
these
sorts
of
friends
are
but
friends
by
accident●●●●
friendship
arise
onely
of
pros●●
th●●
it
is
the
most
〈…〉
of
friendship
,
〈…〉
we
are
〈…〉
〈…〉
amitis
,
for
as
we
love
not
〈…〉
for
our
bodies
sake
to
〈◊〉
them
,
so
wh●●
we
use
our
friends
onely
for
our
profit
,
we
use
them
but
we
injoy
them
not
.
Paul
said
,
I
seeke
not
yours
but
you
.
Pro.
19.6
.
every
man
is
a
friend
to
him
who
giveth
gifes
;
but
this
is
no
true
friendship
.
Prov.
19.27
.
All
the
brethren
of
the
poore
do
hate
him
,
how
much
more
doth
his
friends
goe
farre
from
him
?
But
if
the
friendship
be
grounded
upon
sinne
,
this
is
the
worst
ground
of
all
:
such
was
the
friendship
of
Simcon
and
Leve
,
brethren
in
evill
,
and
such
was
the
friendship
of
Herod
and
Pilat
,
Though
hand
joyne
in
hand
yet
the
wicked
shall
not
escape
,
Proverb
.
This
friendship
which
ariseth
of
profit
it
is
easily
dissolved
,
and
to
helpe
this
,
Friendship
grounded
on
profit
is
easily
dissolved
.
we
are
not
to
receive
benefits
of
every
man
,
but
we
are
to
consider
first
for
what
end
the
gift
is
offered
to
us
:
for
if
a
man
offer
a
benefit
to
the
intent
that
he
may
receive
as
much
or
more
,
then
it
is
not
a
benefit
,
but
rather
a
selling
;
as
the
Pharises
would
bid
their
nighbours
to
dinner
because
they
knew
they
would
invite
them
againe
.
Againe
,
In
amicitia
honesta
mensura
est
dantis
propositum
.
the
benefitis
not
to
be
reckoned
by
the
profit
of
him
who
receiveth
it
,
but
according
to
the
mind
of
the
giver
;
as
the
widdowes
mite
was
more
accepted
than
the
large
offerings
of
others
.
Hiram
was
to
blame
in
this
,
when
Salomon
gave
him
twenty
cities
in
the
land
of
Galilee
,
he
called
them
dirtie
cities
,
1
King.
9.13
.
hee
measured
not
the
gift
here
according
to
the
mind
of
the
giver
.
The
gifts
which
are
given
by
friends
are
not
like
things
sold
and
bought
,
Gifts
given
by
friends
not
like
things
bought
and
sold
.
for
the
thing
sold
dependeth
chiefely
upon
the
seller
,
but
here
the
value
and
estimation
dependeth
upon
the
receiver
;
he
should
not
measure
the
gift
by
the
profit
that
may
redound
to
him
by
it
,
but
by
the
affection
of
the
giver
.
That
friendship
which
is
onely
grounded
upon
pleasure
is
not
well
grounded
,
Friendship
grounded
on
pleasure
is
not
permanent
.
for
our
pleasures
for
the
most
part
are
excessive
as
the
Epicures
friendship
;
Let
us
eate
,
let
us
drinke
,
for
to
morrow
we
shall
die
,
1
Cor.
15.32
.
here
their
friendship
and
joy
continued
not
,
it
is
but
like
the
trackling
of
thornes
under
the
pot
,
Eccles.
7.6
.
which
is
soone
gone
.
But
true
friendship
is
grounded
in
the
Lord
,
as
Davids
companions
were
these
who
feared
God
,
Psal.
119.63
.
such
a
friend
was
Hushai
to
David
,
2
Sam.
15.37
.
The
way
to
keepe
this
friendship
is
,
How
to
keepe
true
friendship
.
Pro.
25.16
.
Withdraw
thy
foot
from
thy
neighbours
house
,
lest
he
be
weary
of
thee
and
hate
thee
:
Hast
thou
found
honey
?
eate
so
much
as
is
sufficient
for
thee
,
lest
thou
be
filled
therewith
and
vomit
it
.
Againe
,
let
thy
foote
be
rare
in
thy
neighbours
house
;
in
the
originall
it
is
,
pretious
,
for
these
things
which
are
rare
we
hold
them
pretious
,
1
Sam.
3.1
.
The
Word
of
the
Lord
was
pretious
in
those
daies
,
that
is
,
it
was
rare
.
So
Esa.
13.
a
man
shall
be
more
pretious
than
gold
,
that
is
,
more
rare
.
And
he
useth
a
comparison
here
,
for
as
he
that
eateth
sparingly
of
honey
it
is
comfortable
to
him
and
refresheth
him
as
it
did
Ionathan
,
but
if
hee
eate
much
of
it
,
Simile
.
it
maketh
him
to
surfet
:
so
if
a
man
come
seldome
to
his
friend
,
hee
shall
be
welcome
to
him
,
but
if
hee
come
often
to
him
,
then
hee
becommeth
weary
of
him
.
CHAP.
III.
Sinfull
love
degenerateth
into
hatred
.
2
Sam.
13.15
.
Then
the
hatred
wherewith
he
hated
her
,
was
greater
than
the
love
wherewith
he
loved
her
.
THere
are
two
affections
which
carry
great
sway
in
the
soule
,
desire
and
love
:
sometimes
we
both
desire
and
love
them
;
somethings
we
desire
but
love
them
not
,
till
injoyed
;
and
somethings
we
desire
,
but
love
them
not
when
we
have
gotten
them
.
These
things
which
wee
desire
and
love
are
things
honest
;
these
things
which
wee
desire
and
love
not
,
Things
honest
we
both
love
and
desire
.
are
things
profitable
,
we
love
them
not
before
we
injoy
them
;
we
may
carry
some
Imaginary
love
to
them
before
we
enjoy
them
,
but
this
is
not
true
love
:
for
other
mens
profits
so
long
as
they
injoy
them
affect
us
not
,
but
when
wee
injoy
them
indeed
then
wee
begin
to
love
them
;
but
finfull
delights
we
desire
them
,
but
being
once
gotten
we
loathe
them
,
but
things
honest
we
both
desire
them
and
love
them
.
Honest
things
wee
both
love
them
and
desire
them
although
we
want
them
,
but
things
profitable
before
we
have
them
,
we
desire
them
but
love
them
not
properly
:
when
a
man
wanteth
riches
or
children
he
hath
a
desire
to
them
,
but
when
he
hath
gotten
them
then
he
loveth
them
.
Things
pleasant
before
we
have
them
we
both
desire
them
and
carrie
an
imaginarie
love
to
them
,
but
when
we
have
them
once
,
The
desire
and
love
of
things
pleasant
once
gotten
perish
together
.
both
the
desire
and
the
love
perish
together
,
and
they
leave
behind
them
a
certaine
loathsomenesse
,
as
hee
that
cateth
too
much
of
the
honey
combe
loatheth
it
:
Prov.
25.15
.
here
the
desire
and
the
love
goe
away
together
,
and
the
love
in
sinfull
pleasure
is
turned
to
hatred
.
Things
profitable
are
profitable
to
us
when
we
possesse
them
,
and
the
longer
that
we
possesse
them
the
greater
fruit
reape
we
of
them
.
But
the
delight
which
wee
have
in
pleasant
things
is
neither
an
habit
nor
a
perfect
possession
of
them
,
but
a
motion
which
hath
alwayes
some
privation
joyned
with
it
,
which
failing
the
love
faileth
likewise
:
These
pleasant
things
before
we
injoy
them
they
have
a
greater
force
to
stirre
up
a
desire
in
our
phantasie
when
we
want
them
;
but
when
we
have
profitable
things
they
have
a
greater
force
to
give
me
contentment
than
pleasant
things
;
pleasant
things
when
wee
want
them
they
breed
an
imagination
in
our
appetite
,
&
when
we
have
them
they
breed
pleasure
in
our
sense
:
but
the
love
and
desire
of
honest
things
consisting
in
vertue
and
wisedome
,
is
preferred
both
to
things
pleasant
and
profitable
;
The
love
and
desire
of
things
honest
remaines
both
when
we
want
them
and
when
we
enjoy
them
.
for
wee
love
them
both
when
wee
have
them
,
and
when
we
want
them
,
and
the
love
of
them
is
the
first
degree
of
injoying
them
,
not
in
our
sense
and
phantasie
,
but
in
our
understanding
.
-
Honestum
-
Vtile
-
Iucundum
|
conveniunt
|
in
defiderio
rerum
non
possessarum
.
|
-
Honestum
-
Vtile
|
conveniunt
|
in
amore
postquam
possidentur
.
|
-
Honestum
-
Vt
ile
|
differunt
|
honestum
ante
possessionem
&
in
possessione
defideratur
&
amatur
,
utile
ante
possessionem
non
amatur
sed
defideratur
,
&
in
possessione
amatur
non
desideratur
.
|
-
Honestum
-
Iucundum
|
conveniunt
|
in
desiderio
ante
possessionem
,
|
-
Honestum
-
Iucundum
|
differunt
|
in
juncundo
post
possessionem
perit
desiderium
cum
amore
;
in
honesto
vero
utrumque
post
possessionem
manet
.
|
-
Vtile
-
Iucundum
|
conveniunt
|
in
desiderio
ante
possessionem
.
|
-
Vtile
-
Iucundum
|
differunt
|
utile
non
amatur
ante
possessionem
sed
solum
desideratur
,
at
jucundum
ante
possessionem
amatur
&
desideratur
,
Secundo
utile
amatur
post
possessionem
,
sed
amor
jucundi
cum
desiderio
perit
post
possessionem
.
|
Health
,
children
,
Quest.
and
glory
,
whether
are
they
to
be
referred
to
things
profitable
,
pleasant
,
or
honest
?
Health
chiefely
is
to
be
referred
to
profit
,
Answ.
therefore
we
loathe
it
not
after
we
have
it
,
Health
reserved
to
profite
.
as
we
doe
these
things
which
bring
onely
delight
with
them
;
and
health
when
we
want
it
we
wish
it
not
onely
with
our
sensitive
appetite
,
but
with
our
wil
and
understanding
:
Children
belong
to
honesty
and
pleasure
,
children
againe
belong
both
to
honesty
and
pleasure
,
for
we
desire
our
children
to
possesse
our
goods
,
and
we
enjoy
them
;
this
desire
is
mixed
with
delight
,
and
therefore
the
conversing
of
parents
with
their
children
breedeth
not
satietie
or
loathsomnesse
as
sinfull
pleasures
doe
.
And
they
long
for
children
to
continue
their
kind
by
a
certaine
immortality
,
Difference
betwixt
the
love
of
parents
to
their
Children
and
the
love
of
beasts
to
their
young
ones
.
and
herein
man
differeth
from
the
beasts
who
love
their
young
ones
onely
ut
nunc
for
the
time
present
,
but
respect
not
the
continuance
of
their
kind
in
them
:
and
this
is
the
cause
why
parents
are
never
wearie
of
their
children
more
than
they
are
of
their
health
.
The
love
of
marriage
especially
consisteth
in
pleasure
,
but
hath
honesty
and
profit
joyned
with
it
.
The
love
and
desire
of
dominion
hath
both
profit
and
pleasure
joyned
with
it
,
but
there
is
a
twofold
honour
,
Honor
-
legittimut
-
illegittimus
.
a
bastard
honour
and
a
lawfull
honour
,
the
bastard
honour
onely
belongeth
to
pleasure
,
but
the
lawfull
honour
belongeth
not
onely
to
pleasure
but
also
to
honestie
.
These
things
which
we
both
desire
and
love
,
they
proceede
sometimes
ab
amore
sensibili
,
and
sometimes
ab
amore
rationali
,
when
we
desire
them
first
,
and
next
wee
love
;
but
when
they
proceed
ab
amore
rationali
then
wee
first
love
them
,
and
then
desire
them
.
When
delights
give
contentmentment
both
to
sense
and
reason
The
delights
which
are
sensuall
when
they
ascend
to
reason
they
give
no
contentment
to
it
,
but
when
the
delights
descend
from
reason
to
phantasie
and
sense
,
they
give
contentment
to
both
.
And
as
the
mist
which
ariseth
out
of
the
vallies
and
ascendeth
to
the
mountaines
betokeneth
raine
,
Simile
.
but
when
the
mist
falleth
from
the
mountaines
to
the
vallies
then
it
betokeneth
faire
weather
:
So
when
the
sensuall
delights
ascend
up
to
the
phantasie
and
reason
,
it
is
a
bad
token
;
but
when
the
love
of
honestie
and
vertue
descends
from
reason
to
phantasie
and
sense
,
that
it
is
a
good
token
.
When
the
mind
illuminateth
the
will
first
,
then
the
will
beginneth
to
affect
a
thing
and
to
seeke
after
it
,
then
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beneplacitum
animi
the
good
pleasure
of
the
will
being
approved
by
the
reasonable
facultie
in
the
understanding
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
doth
try
things
first
and
setteth
the
will
on
worke
and
the
will
setteth
the
rest
on
worke
.
Againe
if
we
shall
consider
the
senses
,
The
baser
senses
are
soonest
cloyed
with
pleasures
.
if
we
shall
consider
the
senses
,
we
shall
perceive
that
the
baser
senses
,
the
touch
,
tast
and
the
smell
which
serve
most
for
sensuall
pleasures
,
they
are
soone
cloyed
,
as
hee
that
eateth
the
honey
combe
surfetteth
quickly
,
Pro.
25.15
.
Pro.
7.18
.
when
the
whore
inviteth
the
young
man
she
saith
,
come
&
let
us
take
our
fill
of
love
untill
the
morning
,
one
might
well
give
them
a
furfet
of
this
beastly
pleasure
;
but
consider
againe
the
more
noble
senses
,
the
sight
and
hearing
,
which
serve
for
reason
,
they
are
never
satisfied
,
The
eye
(
saith
Salomon
)
is
not
satisfied
with
seeing
nor
the
eare
with
hearing
,
Why
the
eye
and
eare
are
not
satisfied
.
Eccles.
1.8
.
Why
are
they
not
satisfied
?
because
they
give
information
to
the
nobler
facultie
of
the
soule
the
understanding
wherein
honesty
and
vertue
are
seated
,
and
they
are
never
weary
to
serve
her
.
And
if
we
shall
compare
things
honest
,
profitable
&
pleasant
,
we
shall
finde
that
things
pleasant
are
farthest
out
of
the
square
,
and
consequently
must
breed
the
greatest
distast
to
the
soule
for
things
honest
the
more
wee
desire
them
the
more
we
are
commended
for
that
;
but
when
we
desire
things
profitable
,
wee
must
desire
them
with
a
greater
moderation
,
because
they
are
more
base
,
and
we
must
reduce
them
to
some
mediocritie
,
but
most
of
all
have
we
need
to
take
heed
to
our
delights
of
sense
as
basest
of
all
;
therefore
Salomon
willeth
us
,
Pro.
23.1
.
We
must
take
heed
to
our
basest
senses
.
when
we
sit
at
a
governours
table
to
put
a
knife
to
our
throate
,
that
is
,
when
we
sit
at
a
table
where
there
is
variety
of
dishes
and
dainties
,
we
must
eate
sparingly
then
,
as
if
there
were
a
knife
set
to
our
throate
to
cut
it
,
lest
our
table
become
our
snare
,
Psal.
69.22
.
Some
things
may
breed
delight
to
the
phantasie
but
not
to
the
sense
,
Things
may
breed
delight
to
the
phantasie
but
not
to
the
sense
.
as
when
a
Poet
describeth
a
gnat
or
flea
,
this
is
delightfull
to
the
phantasie
;
but
if
a
man
should
feele
the
gnat
or
the
flea
biting
him
,
it
would
be
most
unpleasant
to
his
sense
and
feeling
.
Somethings
delightfull
to
the
sense
but
not
to
the
phantasie
.
Sometimes
a
thing
may
be
delightfull
to
the
sense
,
but
bringeth
little
or
no
delight
to
the
phantasie
,
as
when
a
man
eateth
sweet
things
.
But
things
which
are
honest
breed
delight
both
to
the
understanding
,
phantasie
and
sense
.
The
sensuall
pleasures
are
like
the
booke
which
Iohn
did
eate
,
Reve.
10.9
.
they
are
sweet
in
the
mouth
,
but
bitter
in
the
belly
,
Simile
.
the
griefe
of
them
is
more
than
ever
the
pleasure
was
.
Amnon
loved
Thamar
with
an
incestuous
love
,
Amnon
sinned
in
hating
Thamar
.
then
he
falleth
into
the
other
extremitie
to
hate
her
,
but
if
hee
had
reduced
this
to
a
right
mediocritie
he
should
have
loved
the
person
but
hated
the
vice
.
Levit.
19.17
.
Thou
shalt
not
hate
thy
neighbour
in
thine
heart
,
but
thou
shalt
rebuke
him
.
The
conclusion
of
this
is
,
Conclusion
.
let
us
set
our
desires
on
the
right
objects
and
moderate
our
affections
,
lest
they
exceed
and
degenerate
into
lust
.
Iames
4.3
.
Yee
aske
amisse
that
yee
may
consume
it
upon
your
lusts
.
CHAP.
IIII.
Whether
we
may
exceede
the
rule
of
righteousnesse
in
well
doing
or
not
?
Eccles.
7.16
.
Be
not
righteous
overmuch
.
A
Man
cannot
exceed
in
justice
which
is
the
compend
of
all
vertues
,
and
it
signifieth
to
give
every
one
his
owne
;
if
we
take
right
for
that
which
is
partly
right
or
rectum
mathematicum
,
Vertues
in
themselves
cannot
be
sayd
to
be
more
or
lesse
.
there
can
bee
nothing
more
right
.
Vertues
in
themselves
are
not
more
or
lesse
,
but
if
yee
will
consider
them
as
they
are
in
this
or
that
subject
,
and
not
in
their
absolute
or
greatest
perfections
,
Vertues
in
this
or
that
subject
may
besayd
to
be
more
or
lesse
.
then
they
may
be
sayd
to
be
more
or
lesse
.
Example
:
if
we
will
respect
religion
in
it selfe
,
here
we
cannot
be
too
religious
,
for
religion
in
it selfe
is
opposite
to
all
defectes
in
religion
.
Hope
in
respect
of
the
inward
forme
of
it
,
looketh
directly
towards
God
,
wee
cannot
exceede
here
,
although
we
may
come
short
:
but
respecting
the
matter
which
is
hoped
for
,
and
weighing
all
circumstances
,
a
man
may
presume
or
despaire
,
as
he
who
hopeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
what
he
hopeth
,
and
when
he
hopeth
.
So
in
religion
,
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
atheisme
and
superstition
are
both
defects
in
religion
,
but
in
the
true
worship
of
God
we
cannot
exceede
.
So
in
justice
,
as
it
is
justice
we
cannot
exceede
;
but
yet
when
we
respect
the
circumstances
,
as
the
persons
to
whom
we
doe
justice
,
How
a
man
may
exceed
injustice
.
when
we
doe
justice
,
or
where
,
we
may
exceed
or
come
short
.
Prov.
17.17
.
these
two
are
equally
abhominable
before
the
Lord
,
to
let
the
wicked
goe
free
,
and
condemne
the
just
;
to
condemne
the
just
is
the
excesse
,
and
to
spare
the
wicked
is
the
defect
in
justice
.
So
Levit.
19.15
.
Yee
shall
not
respect
the
person
of
the
poore
for
his
poverty
,
this
is
the
excesse
,
nor
honour
the
person
of
the
mighty
for
his
riches
,
this
is
the
defect
.
1
King.
20.42
.
Because
thou
hast
let
goe
out
of
thine
.
hand
virum
destructionis
,
that
is
,
a
man
whom
I
appainted
to
destruction
,
or
virum
retis
mei
,
the
man
of
my
net
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
Destr●●●
〈◊〉
-
rete
.
that
is
,
the
may
whom
I
catched
in
my
net
and
delivered
unto
thee
that
he
should
not
escape
;
now
when
Achab
let
Benhadad
goe
free
,
this
was
a
defect
in
justice
.
David
had
many
worthy
captaines
,
Simile
.
if
he
had
given
to
the
most
worthy
for
his
worthinesse
8.
and
to
the
meanest
of
his
worthies
but
4.
this
had
beene
equality
in
distributive
justice
:
but
if
hee
had
diven
them
both
8.
here
he
had
failed
also
in
excesse
,
for
he
had
given
the
one
more
than
he
deserved
,
and
here
hee
should
have
beene
nimium
justus
.
But
the
Lord
of
the
vineyard
gave
a
penny
alike
to
all
these
who
wrought
in
his
vineyard
,
Object
.
to
these
who
came
at
the
fixt
houre
,
the
ninth
houre
,
and
at
the
eleventh
houre
,
Matth.
20.
this
might
seeme
not
to
bee
equall
justice
.
This
was
not
distributive
justice
but
commutative
,
Answ.
for
he
that
was
the
Lord
of
the
vineyard
said
,
Did
not
I
agree
with
you
for
a
penny
?
So
in
commutative
justice
if
a
man
should
not
give
fifty
for
that
which
is
worth
an
hundred
pounds
,
he
faileth
in
the
defect
,
and
if
hee
should
have
give
two
hundreth
pounds
for
it
,
Liberality
hath
no
place
in
commutative
justice
.
then
hee
should
faile
in
the
excesse
,
for
liberality
hath
no
place
in
commutative
justice
in
buying
and
selling
,
hee
who
giveth
more
then
the
thing
is
worth
to
the
seller
,
he
is
not
nimium
〈◊〉
for
he
wrongeth
the
commonwealth
and
doth
hurt
to
himselfe
.
But
when
he
taketh
hurt
to
himselfe
he
doth
no
man
wrong
,
quia
iniuria
non
fit
velenti
.
Object
.
Yet
notwithstanding
this
is
not
good
commutative
justice
in
respect
of
liberality
this
may
be
a
good
action
,
but
consider
it
as
it
is
commutative
justice
,
it
is
the
sinne
in
excesse
;
because
it
keepeth
not
medium
rei
.
When
the
Preacher
saith
then
,
What
is
means
by
being
righteous
overmuch
.
Be
not
righteous
overmuch
,
it
is
to
be
understood
also
in
respect
of
mens
conceit
who
thinke
themselves
too
iust
;
for
vers.
20.
the
Preacher
saith
,
there
is
none
iust
in
the
earth
,
who
doth
good
and
sinneth
not
.
The
way
to
reduce
too
much
righteousnesse
to
the
medium
is
to
reduce
it
to
the
Law
of
God
,
which
is
the
onely
rule
of
perfection
to
all
vertues
.
The
philosophers
hold
that
the
way
to
reduce
extreames
is
to
bring
them
to
the
midst
,
as
they
make
mediceritie
the
midst
to
the
two
extreames
,
Mediocritas
est
privatio
excessus
&
defectus
.
but
mediocritie
being
but
a
privation
it
cannot
be
the
rule
of
any
vertue
.
The
conclusion
of
this
is
,
Conclusion
.
The
onely
rule
and
square
of
justice
is
the
golden
rule
of
the
Law
,
and
if
we
cleave
to
it
,
we
shall
never
decline
to
the
right
hand
nor
to
the
left
,
Iosh.
1.
CHAP.
V.
Of
Liberalitie
.
Act.
20.36
.
It
is
a
more
blessed
thing
to
give
than
to
receive
.
LIberality
is
a
vertue
which
maketh
a
man
resemble
God
himselfe
,
Liberality
maketh
〈◊〉
a
men
resemble
God.
who
giveth
freely
and
upbraideth
not
,
Iam.
1.5
.
We
doe
not
reade
in
the
Gospel
that
Christ
used
these
words
,
but
by
consequent
it
may
be
gathered
out
of
sundry
of
Christs
speaches
,
as
Luk.
16.9
.
and
out
of
the
parable
of
the
Talents
,
and
by
that
sentence
which
Christ
shall
give
out
at
the
last
day
,
Reasons
proving
that
is
a
more
blessed
thing
to
give
than
to
take
.
Comme
yee
blessed
,
when
I
was
bungry
yee
fed
me
&c
Matth.
25.
It
is
a
more
blessed
thing
to
give
than
to
receive
.
First
,
Reason
,
1
because
a
man
can
give
nothing
unlesse
he
have
it
,
and
to
receive
implyeth
a
want
,
and
therefore
to
give
is
better
than
to
receive
.
Reason
,
2
There
is
bonum
hope●●m
&
〈◊〉
vtila
,
and
as
farre
as
honest
things
are
preferred
to
profitable
things
,
so
farre
must
giving
alwayes
be
preferred
to
receiving
.
Reason
,
3
Honest
things
endure
longer
than
profitable
things
doe
,
for
the
memory
of
receiving
perisheth
with
the
gift
,
but
that
liberall
honesty
which
consisteth
in
giving
perisheth
not
with
the
gift
,
because
it
dependeth
upon
him
who
giveth
it
.
By
accident
indeed
the
memory
of
the
gift
may
be
lost
through
the
forgetfulnesse
or
unthankefulnesse
of
the
receiver
,
but
yet
it
deserveth
still
to
be
had
in
remembrance
,
and
that
which
is
most
durable
is
alwayes
most
to
be
loved
.
Reason
,
4
Dare
est
docere
apud
Hebraes
,
and
lakab
,
accipere
,
est
discere
.
Pro.
2.
Donum
tribuam
vobis
,
id
est
,
doctrinem
,
and
as
farre
as
the
master
exceedeth
the
senellor
,
so
farre
doth
giving
exceed
receiving
.
The
Divines
marke
,
Reason
,
5
that
the
most
excellent
sort
of
prayer
is
thanksgiving
,
and
it
is
to
be
preferred
to
potition
.
Why
?
because
it
is
better
to
give
than
to
receive
;
there
are
many
ready
to
petition
,
but
few
to
give
thanks
,
of
the
ten
lepers
there
came
but
one
againe
I
to
give
thanks
.
If
we
shall
compare
prodigality
and
avarice
together
,
Reason
,
6
The
prodigall
is
not
so
bad
as
the
avaritious
man
,
wee
may
understand
that
to
give
is
better
tha●
to
receive
,
for
the
prodigall
man
is
not
so
bad
as
the
avaritious
man
,
as
the
Palosopher
proveth
by
many
reasons
.
First
,
the
prodigall
man
helpeth
many
,
but
the
avaritious
man
helpeth
none
.
Secondly
,
prodigalitie
commeth
nearer
to
liberality
than
avarice
,
because
the
prodigall
man
hath
a
desire
still
to
doe
good
to
others
,
as
the
liberall
man
doth
,
and
it
is
a
griefe
to
him
to
receive
as
it
is
to
the
liberall
man
.
Thirdly
,
prodigality
cureth
it selfe
by
bestowing
,
but
avarice
heaping
up
riches
groweth
worse
more
and
more
daily
.
Fourthly
,
prodigality
is
cured
by
age
,
but
avarice
groweth
with
age
,
therefore
prodigality
it
a
lesser
evill
then
avarice
,
Three
degrees
of
prodigalitie
.
and
sheweth
us
that
it
is
better
to
give
than
to
receive
.
Hee
is
a
prodigall
man
who
giveth
all
to
others
(
although
they
bee
not
altogether
unworthy
)
which
is
necessary
for
himselfe
,
but
he
is
worse
,
who
giveth
both
his
owne
and
other
mens
goods
which
hee
taketh
by
robbery
to
any
sort
of
men
,
whether
good
or
bad
:
but
he
is
worst
of
all
who
taketh
from
other
men
and
giveth
onely
to
the
bad
;
so
he
is
a
wretch
who
giveth
not
according
to
his
power
,
but
hee
is
a
greater
wretch
who
keepeth
both
his
owne
and
other
mens
,
and
bestoweth
nothing
upon
the
poore
or
upon
any
other
;
but
he
is
worst
of
all
who
denyeth
himselfe
the
liberall
〈◊〉
of
the
creatures
and
yet
taketh
from
others
by
hooke
and
by
crooke
.
Three
degrees
of
avarice
.
By
this
wee
may
consider
,
that
some
prodigall
men
are
worse
than
some
wretches
,
but
if
we
shall
make
an
equall
comparison
and
compare
the
prodigall
with
the
wretch
,
he
shall
alwayes
be
〈…〉
.
The
Phil●●pher
saith
,
Reas.
7
these
things
which
are
done
with
great
labour
and
expenses
men
make
more
ac●●●●
〈◊〉
the●
and
esteemes
more
highly
of
them
than
these
things
which
are
more
●●●dy
done
,
Arist.
lib.
9.
Eth●●●
.
7.
but
to
give
a
〈…〉
more
and
tha●
to
receive
,
and
hee
sheweth
〈…〉
in
borrowing
and
lending
,
he
who
borroweth
would
wish
the
lender
not
to
be
at
all
,
but
the
lender
wisheth
well
alwaies
to
the
borrower
,
therefore
it
is
a
more
blessed
thing
to
give
than
to
receive
;
and
although
he
saith
that
the
giver
should
forget
the
things
which
he
gave
,
and
the
receiver
should
alwayes
remember
them
,
Lib.
7.
cap.
7.
yet
he
shewes
,
that
it
is
much
more
delightfull
to
the
minde
to
remember
his
liberality
in
giving
,
than
for
him
who
hath
received
to
remember
that
he
hath
received
.
But
how
can
it
be
a
more
blessed
thing
to
give
than
to
receive
,
Object
.
seeing
he
who
giveth
depriveth
himselfe
of
that
which
he
giveth
,
and
he
that
receiveth
hath
it
?
the
end
of
receiving
is
to
have
,
and
the
end
of
giving
is
to
want
,
and
seeing
all
things
are
measured
by
their
end
,
it
may
seeme
that
receiving
is
more
blessed
than
giving
.
God
who
is
most
blessed
giveth
,
and
yet
loseth
nothing
.
Againe
,
when
men
give
,
Answ.
they
should
not
so
give
to
deprive
themselves
of
all
things
;
neither
is
every
sort
of
giving
better
than
receiving
,
for
it
is
a
better
thing
for
a
man
to
receive
something
from
his
friends
to
maintaine
his
family
,
How
a
man
may
receive
things
lawfully
.
than
for
a
another
prodigall
to
wast
all
his
owne
:
but
it
is
meant
of
this
honest
liberality
which
is
given
with
discretion
,
whereof
the
Apostle
speaketh
,
2
Cor.
8.13.14
.
I
meane
not
that
other
man
be
eased
,
and
yee
be
burdened
.
Thirdly
,
the
thing
which
they
give
,
they
lose
it
not
,
for
their
honest
liberality
is
a
thing
permanent
and
increaseth
their
honour
and
liberality
.
But
if
it
be
more
blessed
to
give
than
to
receive
,
Object
.
then
the
rich
mans
riches
make
him
to
bee
in
a
better
case
than
the
poore
man
who
had
nothing
to
give
.
Answ.
The
rich
mans
riches
make
him
not
to
be
in
a
better
case
than
the
poore
man
,
Giving
measured
according
to
the
will
and
intention
of
the
giver
.
for
it
is
the
heart
that
the
Lord
looketh
upon
the
giving
and
not
the
gift
.
Christ
preferred
the
widdows
mite
to
the
great
offerings
of
the
Pharises
,
and
a
cup
of
cold
water
given
to
a
Prophet
in
the
name
of
a
Prophet
maketh
a
blessed
giver
.
Christ
at
the
latter
day
will
say
,
Come
ye
blessed
of
my
Father
,
inherit
the
kingdome
prepared
for
you
before
the
foundations
of
the
world
,
for
when
I
was
naked
yee
cloathed
me
:
this
will
bee
pronounced
to
moe
poore
ones
than
to
rich
ones
,
who
had
never
scarce
meat
and
cloath
to
themselves
;
the
liberality
is
accepted
here
according
to
the
will
and
not
according
to
the
deed
.
The
conclusion
of
this
is
,
Conclusion
.
that
the
avaritious
is
worse
than
the
prodigall
,
but
the
Lord
liketh
a
cherefull
giver
,
the
liberall
soule
shall
be
made
fat
,
and
he
that
watereth
shall
be
watered
also
himselfe
,
Prov.
11.25
.
CHAP.
VI.
Of
Contentment
.
Phil.
4.12
.
I
know
both
how
to
abound
,
and
how
to
suffer
need
.
THere
is
no
condition
or
estate
of
man
that
can
keepe
a
mediocritie
.
A
hard
thing
to
keepe
a
mediocritie
.
If
wee
be
full
then
we
waxe
wanton
,
and
if
we
be
hungry
then
we
grudge
;
Agur
knowing
how
dangerous
both
these
estates
were
,
prayeth
the
Lord
to
give
him
neither
poverty
nor
riches
,
but
to
feede
him
with
foode
convenient
,
Riches
more
dangerous
than
poverty
.
Pro.
30.8
.
not
to
give
him
poverty
,
lest
he
steale
and
take
the
name
of
God
in
vaine
;
and
not
to
give
him
riches
,
lest
he
deny
him
,
and
say
,
Who
is
the
Lord
.
The
Israelites
when
they
wanted
flesh
they
murmured
,
and
when
they
had
quailes
in
aboundance
they
surfetted
;
but
Paul
can
be
content
in
any
of
the
conditions
alike
.
For
a
man
first
to
be
rich
,
and
then
to
bee
poore
,
and
then
to
be
rich
againe
,
he
may
the
better
learne
to
be
content
in
any
of
the
estates
,
Iob
his
contentment
in
his
three
est●●●s
.
as
Iob
who
saw
three
changes
,
first
he
was
rich
,
then
he
was
poore
,
then
hee
was
rich
againe
:
So
if
a
man
hath
beene
first
poore
,
then
rich
,
then
poore
againe
,
he
will
be
more
content
in
any
estate
.
Zeno
the
Philosopher
when
hee
had
left
a
ship
loaded
with
goods
,
and
nothing
being
left
to
him
,
said
,
bene
sanè
agis
o
fortuna
,
quod
ad
pallium
illud
obsoletum
me
revocas
,
&
ad
stoam
me
redegisti
,
that
is
,
that
thou
hast
brought
me
backe
againe
to
a
poore
estate
,
and
made
me
to
professe
philosophy
.
But
for
a
man
that
hath
beene
onely
rich
to
fall
to
poverty
,
is
a
very
hard
case
for
it
is
to
bee
deprived
of
the
comfortable
meanes
whereupon
he
should
live
,
Riches
are
a
mans
civill
life
.
which
in
the
Scriptures
are
called
a
mans
life
:
and
she
spent
all
her
living
upon
the
Physitian
,
Luk.
8.43
.
in
the
Greeke
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
her
whole
life
,
because
riches
are
the
meanes
to
entertaine
a
comfortable
life
.
It
is
as
hard
a
thing
for
a
poore
man
to
lose
his
little
stocke
,
as
for
the
rich
man
to
lose
his
great
wealth
,
&
Seneca
said
,
Non
minus
molest●um
est
celvo
quam
comatis
evellere
pilos
,
et
aque
pauperi
as
divi●●
tormentum
;
but
it
is
a
harder
case
when
a
man
becommeth
rich
that
hath
beene
very
poore
,
how
to
carry
himselfe
well
.
Abundance
bringeth
forth
more
dangerous
●ruits
than
want
doth
,
Abundance
more
dangerous
than
want
.
for
abundance
maketh
a
man
to
deny
God
,
and
povertie
but
maketh
him
to
steale
.
Salomon
for
all
his
wisedome
in
his
aboundance
forgot
himselfe
.
In
our
naturall
estate
and
complexion
of
body
,
Simile
.
wee
see
that
men
die
sooner
through
aboundance
of
blood
than
through
scarcitie
of
blood
;
and
experience
teacheth
us
,
that
Lunaticks
in
the
want
of
the
moone
are
sober
enough
,
and
are
themselves
,
but
when
the
moone
is
at
the
full
their
braines
begin
to
swell
up
;
so
men
in
povertie
are
sober
,
but
in
abundance
doe
forget
themselves
.
When
the
Divell
tempted
our
Saviour
Christ
,
The
order
of
the
divels
tentations
.
Mat.
4.
his
first
temptation
was
but
the
hungry
temptation
,
to
turne
stones
into
bread
;
but
his
last
temptation
was
the
full
temptation
,
he
would
give
him
all
the
world
if
he
would
fall
downe
and
worship
him
.
By
the
order
of
the
Divels
temptations
we
may
know
which
is
the
greatest
temptation
,
for
the
Divell
keepeth
his
greatest
temptations
last
.
It
is
observed
that
these
who
live
in
the
north
parts
of
the
world
if
they
goe
towards
the
south
under
the
hot
climate
,
Simile
.
then
their
stomacks
begin
to
faile
them
and
they
die
soone
;
but
these
againe
who
dwell
in
the
south
climate
,
bring
them
towards
the
north
,
and
then
their
stomacks
begin
to
mend
;
so
bring
a
man
from
poverty
to
riches
,
that
is
,
as
it
were
from
the
north
to
the
south
,
then
he
dieth
:
but
bring
him
from
riches
to
poverty
,
from
prosperity
to
adversitie
,
that
is
,
from
the
sourth
to
the
north
,
Paul
could
be
content
in
any
estate
.
then
he
may
live
;
but
let
Paul
have
abundance
or
scarcity
he
can
use
both
:
hee
saith
of
himselfe
,
a
Cor.
6.10
.
as
having
nothing
,
and
yet
possessing
all
things
,
that
is
,
he
was
as
well
contented
in
poore
estate
,
as
in
his
great
plenty
and
riches
;
so
if
hee
had
had
abundance
,
he
could
have
used
it
so
moderatly
as
if
he
had
had
nothing
.
How
could
Paul
know
this
,
Quest.
that
he
could
abound
as
well
as
want
,
seeing
he
had
never
proofe
of
abundance
?
There
is
a
threefold
knowledge
of
a
thing
,
Cognitio
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
experimentall
,
the
second
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gotten
by
discourse
,
and
the
third
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gotten
by
revelation
.
Paul
had
gotten
this
not
by
discourse
or
by
revelation
,
but
by
experience
of
poverty
and
want
,
for
hee
learned
in
his
poverty
how
he
should
use
abundance
.
To
abound
here
is
not
meant
of
excesse
,
What
is
meant
by
abundance
here
.
but
hee
speaketh
here
after
the
manner
of
the
Hebrewes
who
take
to
be
filled
and
to
be
drunke
,
for
that
which
suffiseth
without
excesse
,
So
Gen.
43.
and
Phil.
2.10
.
and
the
Hebrewes
observe
that
this
word
[
Sacar
]
is
one
of
these
words
quae
vergunt
in
extren●um
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inebriari
:
non
semperin
vitio
ponitur
ut
Gen.
9.21
.
sed
interdum
declarat
liberalem
vmi
usum
qui
modum
non
excedit
.
this
moderate
drinking
is
set
downe
under
the
name
of
drunkennesse
,
and
if
men
take
not
heede
to
themselves
in
this
liberall
use
of
drinking
,
they
may
bee
soone
overtaken
and
become
drunke
;
but
Paul
by
the
grace
of
God
would
have
kept
himselfe
within
the
lists
if
he
had
beene
in
this
estate
to
have
abundance
.
To
be
content
in
any
estate
is
a
lossen
hard
to
be
learned
.
He
saith
I
have
learned
,
Phil.
4.12
.
in
the
Greeke
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sacris
initiatus
sum
,
and
he
that
was
initiate
this
wayes
to
the
Lord
,
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
initiatus
.
we
must
be
long
time
trained
up
and
separated
to
Gods
service
,
if
we
would
learne
this
lesson
,
and
he
was
a
perfect
man
that
could
live
patiently
,
in
afflictions
,
in
necessities
,
in
distresse
,
in
stripes
,
in
tumults
,
in
labours
,
in
watchings
and
fastings
,
2
Cor.
6.4
.
but
it
was
more
that
he
could
use
abundance
well
.
Benjamin
was
called
ittar
jad
,
because
he
could
use
both
hands
,
and
they
were
a
notable
tribe
;
but
this
is
a
greater
skill
,
to
use
poverty
well
at
the
left
hand
,
and
riches
at
the
right
hand
.
The
heathen
said
,
infoelicitatis
genus
esse
,
fuisse
a
liquando
falicem
&
tunc
miserum
,
that
it
was
a
kind
of
unhappines
to
have
beene
happy
,
and
then
to
become
miserable
:
but
Iob
sayd
,
the
Lord
hath
given
and
the
Lord
hath
taken
,
and
he
sinned
not
with
his
mouth
,
Iob
1
and
2.
Secondly
,
the
heathen
sayd
,
Lati●res
videbis
quos
nunquam
aspexit
fortuna
,
quam
quos
deferuit
,
that
is
,
They
looke
more
cheerefully
whom
fortune
hath
never
favoured
,
than
those
whom
fortune
hath
left
,
but
Paul
is
as
glad
in
his
poverty
as
in
abundance
.
Salomon
saith
that
the
prosperity
of
fooles
shall
destroy
them
,
Prov.
1.32
.
But
prosperity
would
never
kill
the
wise
Christian
Paul.
CHAP.
VII
.
De
connexione
virtutum
.
2
Pet.
1.5
.
Adde
to
your
faith
vortue
,
and
to
your
vertue
knowledge
.
VIces
are
not
coupled
together
,
as
feare
and
boldnesse
,
prodigality
and
avarice
;
this
farre
vice
may
be
said
to
be
coupled
together
,
How
vices
may
be
said
to
be
coupled
together
.
first
in
the
fountaine
,
for
as
prudence
is
the
beginning
of
all
vertues
,
so
is
imprudency
of
all
vices
;
Secondly
,
every
vice
departeth
from
vertue
and
striveth
against
it
.
Every
good
gift
commeth
downe
from
the
Father
of
lights
,
Iam.
1.17
.
So
every
vertue
fighteth
against
vice
.
Mortall
and
theologicall
vertues
are
not
essentially
coupled
together
.
Morall
and
theologicall
vertues
are
not
essentially
coupled
together
,
for
faith
is
not
of
the
essence
of
morall
vertues
,
neither
are
they
defined
by
it
:
for
morall
vertues
are
habitus
electivi
consistentes
secundum
rationem
,
but
faith
is
not
●uch
,
therefore
faith
and
morall
vertues
are
not
essentially
joyned
together
.
Theologicall
vertues
are
not
essentially
coupled
together
.
Secondly
,
theologicall
vertues
are
nor
essentially
coupled
together
,
farre
lesse
are
morall
and
theologicall
vertues
;
faith
shall
cease
in
the
life
to
come
,
but
charity
shall
be
perfited
,
1
Cor.
12.13
.
Faith
and
workes
are
not
essentially
joyned
together
,
for
they
are
in
divers
categories
.
Faith
worketh
by
charity
Gal.
5.6
.
Object
.
Faith
worketh
by
charity
,
Answ.
because
charity
followeth
it
as
the
effect
:
Forma
-
assistent
-
conslitueus
.
How
faith
worketh
by
charity
.
there
is
duplex
forma
asssistens
vel
constituens
;
Assistens
,
as
the
mariner
to
the
ship
vel
constituens
as
the
soule
to
the
body
,
faith
is
forma
assistens
bonorum
operum
,
non
dans
esse
absolutum
.
Although
theologicall
vertues
be
not
essentially
coupled
with
morall
vertues
yet
they
are
required
for
the
perfection
of
a
Christian
man
:
Simile
.
Theologicall
and
morall
vertues
are
requisite
for
the
perfection
of
a
Christian
.
one
vertie
〈◊〉
not
from
another
vertue
that
it
is
a
vertue
,
but
to
〈◊〉
up
one
absolute
perfection
,
it
is
necessary
that
they
be
all
joyned
and
agree
in
one
tertio
.
Plearing
and
seeing
are
not
essentially
joyned
together
,
yet
to
make
up
a
perfect
man
it
is
necessary
that
he
both
heare
and
see
:
So
it
is
requisite
that
a
Christian
man
have
both
morall
and
theologicall
vertues
;
and
although
these
theefogicall
vertues
immediatly
beget
not
morall
vertues
,
yet
they
comfort
and
strengthen
them
,
and
so
doth
the
morall
vertues
the
theologicall
.
These
who
have
their
passions
unsetled
,
it
hindreth
them
to
call
upon
God
,
1
Pet.
3.7
.
Matth.
7.24
.
So
morall
vertues
require
theologicall
vertues
to
strengthen
them
,
for
when
a
mans
temperance
faileth
his
faith
correcteth
it
,
for
faith
purtfieth
the
heart
.
Quest.
What
are
we
to
judge
of
the
heathens
vertues
which
have
no
theologicall
vertues
joyned
with
them
?
Answ.
If
we
consider
their
workes
materially
and
not
consider
how
they
did
them
,
The
workes
of
the
heathen
are
good
materially
.
they
may
bee
called
good
workes
and
approved
by
God
,
and
so
it
is
said
that
Amaziah
did
that
which
was
good
in
the
eyes
of
the
Lord
but
not
with
a
perfect
heart
,
2
Chro.
25.2
.
Object
.
the
worke
may
be
good
in
it selfe
,
Licet
subjecto
,
objecto
,
&
〈◊〉
malum
.
Answ.
But
the
Fathers
called
the
works
of
the
heathen
but
false
and
counterfit
vertues
:
Truth
is
opposite
both
to
imperfection
and
falshood
.
The
Fathers
when
they
speake
so
are
thus
to
be
understood
,
they
are
not
〈◊〉
vertues
,
that
is
,
they
are
not
perfect
vertues
,
but
they
are
true
vertues
,
that
is
,
they
are
not
false
;
truth
is
opposite
to
imperfection
and
so
likewise
to
falshood
.
Example
,
Arichalcum
or
Latten
is
a
true
mettall
and
not
counterfit
,
but
it
is
false
gold
,
if
yee
will
respect
the
perfection
of
it
,
for
it
dis●●●eth
much
from
gold
;
So
the
vertues
of
the
heathen
are
true
vertues
,
and
opposite
to
counterfeite
vertues
,
but
they
are
false
,
opposite
to
Christian
vertues
.
Againe
,
The
manner
and
end
of
the
he●thens
workes
were
not
good
.
if
we
will
respect
the
manner
how
they
did
these
things
,
and
the
end
why
they
did
them
,
then
they
were
not
good
.
Alexander
when
he
overcame
Darius
,
he
sent
backe
both
his
wives
and
his
concubines
untouched
,
this
he
did
not
for
the
feare
of
God
as
Ioseph
did
,
but
onely
to
get
praise
of
men
.
An
infidell
giveth
almes
to
the
poore
to
helpe
the
poore
;
although
he
doth
this
for
a
particular
good
end
to
helpe
him
in
his
neede
,
yet
he
doth
it
not
for
the
glory
of
God
which
should
be
the
supreme
and
last
end
.
Whether
were
all
vertues
coupled
together
in
Adam
before
his
fall
?
Quest.
Answ.
Thomas
saith
that
vertues
were
coupled
in
Adam
after
a
divers
manner
,
Thom.
1.1
.
quest.
96.
for
some
vertues
he
had
both
the
habite
and
the
act
of
them
,
such
as
were
these
which
imported
no
imperfection
;
such
as
were
justice
,
charity
,
holinesse
;
others
againe
he
had
actually
as
they
did
import
some
imperfection
,
What
vertues
were
coupled
together
in
Adam
before
his
fall
.
as
faith
and
hope
,
for
he
had
faith
of
the
things
which
hee
had
not
yet
seene
,
and
hope
of
these
things
which
he
had
not
as
yet
obtained
;
for
he
was
not
created
in
such
an
estate
to
see
the
things
which
he
was
to
beleeve
,
neyther
to
injoy
those
things
which
he
hoped
for
.
Other
vertues
againe
hee
had
the
habite
of
them
but
not
the
act
,
such
as
imported
a
greater
imperfection
and
repugnant
to
his
first
estate
;
such
as
were
patience
,
mercy
anger
,
these
he
had
not
actually
,
but
he
was
so
created
at
the
first
:
if
injuries
had
beene
offered
to
him
he
should
have
suffered
them
patiently
and
to
have
had
pitie
on
other
mens
miseries
.