OF
THE
KNOWLEDGE
OF
GOD.
AMong
all
the
visible
Workes
of
God
,
Man
hath
the
precedencie
;
In
man
that
part
is
of
greatest
excellence
which
is
called
the
Soule
,
for
a
body
is
common
to
us
with
Beasts
,
but
a
soule
with
Angels
.
Now
seeing
there
are
many
faculties
of
the
Soule
,
that
is
of
greatest
dignity
,
which
is
called
the
Mind
or
Vnderstanding
;
for
it
gives
light
unto
the
Will
,
and
sitting
at
the
Helme
doth
steere
and
guide
the
affections
,
from
whence
it
is
called
of
the
Greekes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Regent
or
the
Empresse
.
The
principall
ornament
and
perfection
of
this
Vnderstanding
is
the
knowledge
of
the
Truth
,
which
is
so
affected
to
the
Mind
as
light
unto
the
eye
.
But
not
the
knowledge
of
every
Truth
makes
the
Vnderstanding
so
exact
,
as
the
knowledge
of
those
things
that
are
most
high
and
perfect
;
among
which
,
since
it
is
not
to
be
exprest
by
what
a
transcendent
distance
God
excells
,
it
evidently
followeth
that
the
true
knowledge
of
God
is
the
most
absolute
perfection
of
the
Mind
:
for
seeing
the
knowledge
of
the
Truth
is
the
same
to
the
Vnderstanding
,
as
light
is
to
the
eye
,
it
is
evident
that
by
the
true
knowledge
of
God
the
Vnderstanding
is
most
accomplished
,
since
that
God
is
the
Fountaine
of
Light
,
the
Father
of
Illuminations
,
nay
Light
it selfe
;
in
comparison
of
whom
the
splendor
of
the
Sunne
is
neerer
darkenesse
.
But
againe
,
not
every
knowledge
of
God
doth
accomplish
or
illustrate
the
Vnderstanding
;
but
only
that
which
revealed
by
God
himselfe
is
contained
in
his
Word
:
For
as
we
doe
not
behold
the
Sunne
in
the
same
manner
as
we
doe
other
things
,
for
other
things
are
discerned
by
the
light
of
the
Sunne
,
but
the
Sunne
illustrates
himselfe
unto
us
by
his
owne
light
;
So
God
cannnot
bee
knowne
but
by
his
proper
Light
,
and
unlesse
he
be
pleased
to
infuse
into
our
Soules
the
true
knowledge
of
himselfe
.
But
before
wee
settle
our
Meditation
on
this
knowledge
of
God
which
is
revealed
in
his
Word
,
it
will
bee
a
labour
worth
the
observation
to
expresse
how
farre
humane
reason
,
having
no
relation
to
the
Word
of
God
,
can
advance
it selfe
;
for
this
is
no
sluggish
Meditation
,
and
from
hence
great
light
of
rectifyed
Reason
shines
,
from
hence
great
knowledge
of
Divine
wisedome
springeth
forth
.
Before
therfore
we
enter
into
the
Chancell
of
this
Temple
,
it
will
be
profitable
awhile
to
stay
in
the
Courts
thereof
,
where
no
little
splendor
doth
appeare
,
and
where
God
hath
left
no
obscure
representations
of
his
power
and
his
Wisedome
:
for
so
will
we
ascend
by
method
and
degrees
to
the
Doctrine
of
the
Church
,
that
it
may
appeare
how
much
the
Church
doth
differ
from
the
Lycaeum
,
how
much
the
Schoole
of
Christ
doth
excell
the
Schooles
of
the
Philosophers
,
how
much
the
Revelation
of
God
doth
overcome
the
relation
and
Capacity
of
Man
.
That
in
all
men
there
is
inherent
some
apprehension
of
a
God
,
by
experience
and
the
testimony
of
all
ages
it
is
manifest
,
among
whom
there
is
none
so
wild
or
barbarous
that
hath
not
received
some
forme
of
Religion
,
and
that
established
under
most
grievous
punishments
:
for
this
is
not
a
written
but
a
native
Law
,
to
which
we
are
not
taught
,
but
made
,
not
instructed
by
precepts
,
but
by
the
principles
of
Nature
;
from
whence
it
comes
,
that
in
the
most
unreclaimed
there
is
a
remorse
of
Conscience
,
which
summons
their
guilts
,
and
drawes
them
(
though
unwilling
)
to
the
Tribunall
of
God
,
causing
the
prophanest
wretch
to
tremble
with
horrour
at
the
almighty
Iudgement
;
Suetonius
reporteth
of
Caligula
,
that
thus
hee
was
heard
to
threaten
Iupiter
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vnto
the
Land
of
Greece
will
I
Thee
a
confined
Bond-man
tye
.
He
would
often
also
rehearse
that
in
Homer
of
Menelaus
encountring
with
Paris
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thou
Father
Iove
of
all
the
Gods
The
most
pernicious
art
by
ods
.
Yet
as
often
as
he
heard
it
thunder
,
he
sought
out
holes
wherein
to
hide
him
from
his
feares
,
and
wakened
from
security
,
startled
at
the
apprehension
of
the
revenging
God
:
for
every
one
,
as
hee
is
most
abandoned
to
vice
,
so
at
the
shaking
of
a
leafe
,
or
if
Virides
rubum
dimovêre
Lacertae
,
Et
corde
&
genibus
tremit
.
The
Lizards
greene
but
move
the
bramble
,
He
in
his
heart
and
knees
doth
tremble
.
Hence
it
is
,
that
we
observe
wicked
men
,
who
in
the
course
of
prosperity
had
shaken
off
all
thought
that
there
was
a
God
,
in
sudden
dangers
to
cry
out
,
O
God
,
and
to
fly
to
his
assistance
whom
prophanely
they
despised
,
and
surely
these
words
fall
from
them
unpremeditate
,
it
being
an
acknowledgement
that
in
suddaine
apprehension
of
extremities
is
forced
from
them
by
victorious
Nature
.
Nay
Idolatry
it selfe
the
more
absurd
it
is
,
and
the
more
addicted
to
vaine
inventions
,
the
more
evidently
it
declares
that
there
is
planted
in
Man
by
Nature
a
knowledge
of
Divinitie
,
a
knowledge
that
must
needs
sit
deepe
within
him
,
and
throughly
be
imprinted
;
when
Man
a
creature
of
glory
,
doth
choose
rather
to
debase
himselfe
beneath
the
beasts
,
to
worship
Stocks
and
Stones
;
and
from
his
naturall
hight
of
pride
to
submit
himselfe
to
the
vilest
of
things
,
then
to
acknowledge
at
all
no
deity
;
neither
could
they
who
invented
those
monsters
of
gods
,
haue
ever
found
men
so
prone
unto
obedience
,
had
they
not
incountred
with
minds
already
incensed
with
the
perswasion
of
a
God
,
from
which
perswasion
there
ariseth
an
inclination
to
religion
.
Neverthelesse
,
to
come
to
the
knowledge
of
God
,
the
vulgar
tread
in
one
path
,
the
Philosophers
in
another
,
the
vulgar
rowling
his
eyes
about
the
Vniverse
with
admiration
doth
contemplate
the
fixed
seasons
of
the
yeare
,
the
beauty
and
operation
of
the
Sunne
,
the
Ebb
and
flowing
of
the
Sea
,
the
weight
of
the
Earth
hanging
in
the
ayre
,
and
by
the
becks
thereof
compacted
into
a
Globe
,
and
balanced
with
equall
weights
.
Defectus
Solis
varios
,
Lunaeque
labores
,
Vnde
tremor
terris
,
qua
vi
maria
alta
tumescant
,
Objicibus
ruptis
,
rursumque
in
seipsa
residant
,
Quid
tantum
Oceano
properent
se
tingere
Soles
,
Hiberni
,
vel
quae
tardis
mora
noctibus
obstet
.
The
fainting
Sun
,
the
Moone
in
labour
oft
,
(
aloft
,
The
Earthquakes
birth
,
what
mounts
the
Deepes
Their
barres
being
broke
,
calm'd
by
what
powre
they
runne
Backe
to
themselues
;
what
makes
the
Winters
sun
So
soone
into
the
Ocean
diue
,
What
stay
In
summer
keepes
the
tardy
Night
away
.
Hee
wonders
at
the
perpetuall
glidings
of
the
streames
,
the
growth
and
vertue
of
the
Plants
,
at
the
divers
formes
of
living
creatures
,
at
their
motions
,
their
inclinations
and
instincts
.
Finally
at
the
great
perfection
of
the
Vniverse
,
that
the
particular
parts
thereof
are
impediments
to
the
contemplation
of
the
whole
:
As
in
an
unfeld
Wood
,
the
particular
hight
of
every
tree
would
bee
remarkable
,
were
not
the
whole
Forrest
seene
to
be
of
an
equall
hight
.
There
is
scarce
therefore
any
so
strongly
dull
,
who
observing
these
will
not
acknowledge
their
Author
,
and
value
with
himselfe
the
greatnesse
of
the
Workeman
by
the
excellence
of
the
Worke.
If
any
Man
should
behold
a
Library
well
furnisht
,
in
which
the
shelues
are
faire
,
and
well
set
up
,
the
books
rankt
in
order
,
all
things
are
kept
neate
,
and
brusht
,
and
handsome
.
Is
it
credible
that
any
man
can
bee
so
sottish
,
as
to
conceiue
that
this
came
done
by
chance
,
and
will
not
rather
impute
it
to
the
industry
of
Man
:
for
Confusion
comes
by
chance
,
but
Order
is
by
Industry
.
But
there
is
no
Library
so
aptly
digested
,
so
full
,
so
beautifull
,
that
may
any
wayes
compare
with
the
perfection
and
structure
of
the
fabricke
of
the
World
.
A
man
may
carry
in
the
skirt
of
his
garment
a
promiscuous
number
of
Printers
Characters
,
which
his
garment
being
shaken
,
hee
may
also
shake
and
scatter
on
the
ground
;
but
will
the
Characters
so
aptly
fall
,
or
will
there
be
so
fine
an
industry
in
the
Chance
,
that
some
elegant
verses
or
neate
Oration
may
be
reade
?
Surely
there
is
no
Oration
so
polite
,
no
Verse
composed
with
so
much
art
,
that
may
any
wayes
parallel
the
Artifice
and
Beauty
of
the
World
.
This
is
the
first
way
,
whereby
God
affects
even
barbarous
men
with
some
touch
of
divinity
,
drawing
even
the
perversest
understanding
to
a
knowledge
of
himselfe
by
these
dumbe
Masters
,
Psal.
19.
The
Heavens
declare
the
glory
of
God
,
and
the
Firmament
sheweth
his
handy
Workes
:
For
the
invisible
things
of
him
from
the
creation
of
the
World
are
clearely
seene
,
being
understood
by
the
things
that
are
made
,
even
his
power
and
divinity
.
Adde
unto
these
the
naturall
preservations
and
the
seedes
of
honesty
and
equity
,
and
those
pricks
of
conscience
which
gaule
even
the
most
obdurate
with
secret
tortures
;
for
this
is
a
confession
of
good
authority
,
whereby
men
professe
that
they
acknowledge
a
Iudge
to
whom
accounts
are
to
be
given
,
and
who
doth
looke
into
their
manners
and
their
actions
.
Neither
doe
the
Devils
and
malignant
Spirits
conduce
a
little
to
imprint
in
our
minds
a
deepe
perswasion
that
there
is
a
God
;
for
seeing
it
is
knowen
by
daily
experience
,
how
great
and
hurtfull
the
power
of
the
Devill
is
,
how
they
raise
up
tempests
,
send
forth
diseases
,
tranforme
men
into
Wolues
,
transport
Groues
and
Corne
(
which
Pliny
reporteth
to
haue
happened
in
the
PROVINCE
of
Marrucia
;
)
how
they
affright
men
with
visions
,
and
with
perplexing
Oracles
illude
those
that
craue
their
counsell
,
and
entangle
them
in
errours
:
Surely
mankind
exposed
to
the
injuries
of
so
many
invisible
enemies
,
should
haue
perished
;
nay
and
the
fabricke
of
the
World
it selfe
would
haue
dissolv'd
,
did
not
these
Spirits
depend
on
the
becke
of
a
supreamer
power
,
who
bridles
their
rage
,
and
barres
them
up
in
the
limits
of
his
eternall
Providence
.
These
are
but
obvious
and
careles
observations
,
which
fall
into
the
vulgar
,
even
not
mindfull
of
them
:
But
the
Philosophers
to
the
true
knowledge
of
God
haue
gone
the
higher
way
;
for
they
make
them
bonds
and
links
with
Demonstrations
,
by
which
they
so
chaine
the
understandings
,
that
they
draw
from
them
what
they
will
.
Aristotle
wrote
eight
bookes
of
naturall
Philosophy
,
the
sixe
last
whereof
containe
no
other
subject
but
of
Motion
onely
and
the
affections
of
it
:
But
the
last
doth
▪
end
in
the
first
Moover
,
in
him
who
is
immoueable
,
for
seeing
all
things
that
haue
motion
are
moved
by
some
one
thing
,
and
that
againe
by
another
,
and
so
forward
:
In
this
chaine
of
things
motionary
wee
cannot
proceed
to
what
is
infinite
,
but
wee
must
needs
stay
at
one
first
Moover
,
who
although
hee
moue
all
things
,
is
himselfe
immoueable
.
Even
so
in
the
body
of
Man
,
the
joynts
are
moved
by
the
Arteries
,
the
arteries
by
the
sinnewes
,
the
sinnewes
by
the
Spirits
animall
,
the
Spirits
animall
by
the
Spirits
vitall
,
the
Spirits
vitall
by
the
soule
,
which
is
not
moved
but
by
Accident
,
or
by
Another
,
that
is
,
by
the
motion
of
another
;
as
Wisedome
walketh
in
a
wise
man
,
or
as
the
Governour
of
a
ship
sitting
at
the
helme
doth
so
rest
,
that
notwithstanding
by
the
motion
of
the
ship
hee
is
moved
himselfe
.
But
if
there
be
any
thing
that
moues
it selfe
,
it
must
bee
compounded
of
parts
,
and
one
part
must
bee
moved
of
another
:
But
the
First
Being
must
needs
be
most
purely
simple
,
and
not
composed
of
parts
.
Besides
it
is
easie
to
bee
seene
by
evident
demonstration
,
that
in
the
order
of
Efficient
causes
it
is
impossible
to
proceed
unto
what
is
infinite
,
for
if
there
was
no
chiefe
and
primary
Cause
,
there
would
be
no
second
,
nor
any
third
Cause
;
and
so
of
the
rest
,
so
that
by
this
meanes
,
there
would
be
no
Cause
at
all
;
besides
wee
should
never
arriue
unto
the
last
effect
,
for
before
wee
could
travaile
to
it
,
infinite
Causes
must
be
gone
over
,
now
that
is
infinite
which
cannot
bee
gone
through
,
and
of
which
as
there
is
no
beginning
,
so
there
is
no
ending
.
Neither
doe
the
divers
degrees
of
Goodnesse
and
wisedome
(
by
which
Angels
are
better
and
wiser
then
men
,
and
men
themselues
differ
among
themselues
)
availe
a
little
to
the
knowledge
of
God
and
of
divine
perfection
:
For
this
Axiome
doth
stand
unshaken
,
that
qualities
(
suppose
Heate
or
Whitenesse
)
are
more
or
lesse
imperfect
according
as
they
are
neerer
or
farther
off
from
the
Soveraigne
degree
of
perfection
,
or
are
distant
from
the
chiefe
degree
of
Heate
or
Whitenesse
:
Among
creatures
therefore
that
is
the
better
which
commeth
most
neere
to
the
chiefe
or
primary
Goodnesse
;
But
this
Soveraigne
Goodnesse
,
what
is
it
else
but
God
who
is
Goodnesse
it selfe
.
For
as
in
the
order
of
efficient
causes
,
so
in
degrees
of
Vertue
and
Perfection
,
there
can
be
no
procedencie
to
what
is
infinite
,
but
it
must
needs
be
that
there
must
be
some
chiefe
and
primary
Perfection
.
Adde
againe
to
this
,
what
all
the
World
confesseth
,
that
it
is
impossible
that
any
thing
should
make
it selfe
,
for
if
any
thing
could
make
it selfe
,
wee
must
necessarily
then
conclude
it
,
to
haue
beene
,
before
it
was
;
for
to
doe
,
doth
presuppose
to
be
:
since
therfore
the
heaven
could
not
forme
it selfe
,
it
must
bee
formed
by
some
one
else
,
who
must
truely
be
both
of
Soveraigne
Power
,
and
of
infinite
Wisedome
,
for
to
so
great
a
worke
,
he
had
neither
patterne
whereby
to
imitate
,
no
materialls
ready
wherewith
to
worke
,
nor
Iourneyman
to
helpe
him
.
For
if
these
had
then
beene
,
it
would
bee
againe
demanded
who
had
created
him
,
his
Matter
or
his
Men
,
who
had
indued
them
with
abilities
as
to
set
forward
God
,
and
helpe
him
in
his
worke
;
So
that
of
necessity
we
must
stay
at
some
one
,
who
wanteth
not
the
ayde
of
any
,
and
from
whom
all
things
are
,
who
seeing
that
of
nothing
hee
hath
made
all
things
,
cannot
but
bee
of
an
Infinite
Power
,
since
from
Nothing
to
Something
,
there
is
an
infinite
disproportion
;
for
sottishly
profane
is
that
ridiculous
insolence
of
the
Epicure
Velleius
,
who
,
in
the
first
Booke
of
Cicero
,
Of
the
Nature
of
the
Gods
,
deriding
the
Creation
,
demandeth
what
was
the
foundation
,
what
were
the
tooles
,
what
were
the
Leavers
,
who
were
the
Apprentices
,
in
so
great
a
worke
.
Besides
the
Mistery
of
Numbers
convinceth
plainely
,
that
there
was
a
beginning
of
the
World
,
and
therevpon
,
that
it
was
created
by
God
,
for
every
Number
ariseth
from
vnity
,
when
therefore
dayes
are
numbred
,
it
must
needes
bee
that
there
was
one
first
Day
,
and
therevpon
one
first
Conversion
of
the
heaven
,
for
there
is
no
number
infinite
in
Act
,
neither
can
there
bee
Dayes
infinite
in
number
,
for
if
any
number
were
infinite
,
the
number
of
ten
,
would
infinitely
fill
vp
that
infinite
number
,
from
whence
it
would
follow
,
that
five
would
arise
no
oftner
then
ten
,
and
that
one
halfe
would
bee
no
lesse
then
twice
as
much
,
nay
,
in
that
infinite
number
there
would
be
as
many
tennes
as
vnityes
,
which
surely
cannot
stand
together
,
and
imply
a
contradiction
.
Besides
the
terme
of
life
and
proportions
of
men
so
much
contracted
in
respect
of
the
vigour
and
the
Stature
of
our
forefathers
,
doe
not
obscurely
testifie
,
that
there
was
one
first
Man
,
and
one
primary
perfection
,
from
which
by
staires
Generations
haue
descended
,
for
the
Diminution
of
things
cannot
bee
infinite
:
for
should
wee
runne
them
over
in
the
Ages
past
vnto
Infinitie
,
wee
should
at
length
advance
Man
vnto
a
Stature
higher
then
heaven
it selfe
.
The
Scope
of
all
this
,
is
,
that
by
Arguments
borrowed
from
the
light
of
humane
Reason
,
although
but
clouded
and
dusky
,
wee
may
teach
,
that
as
the
beames
of
Light
shed
over
all
the
World
doe
flow
from
one
beginning
,
namely
the
Sunne
,
and
as
Numbers
proceede
all
from
vnity
,
and
in
the
body
of
Man
as
all
the
Arteryes
and
Vitall
facultyes
,
proceede
from
one
heart
,
so
every
Being
doth
depend
and
is
sustained
by
one
Chiefe
and
Soveraigne
Beeing
,
who
should
hee
withold
,
or
but
withdraw
his
Vertue
,
and
his
Influence
,
All
things
presently
would
dissolue
and
returne
into
their
ancient
Nothing
;
No
otherwise
than
if
the
Sunne
being
taken
from
vs
,
whatsoever
there
is
of
Light
would
bee
turned
into
Darkenesse
.
Now
if
any
should
demand
what
moved
God
to
put
his
hand
vnto
this
Worke
,
the
answer
is
ready
,
For
God
made
all
things
for
himselfe
,
and
was
mooued
with
no
other
consideration
than
with
his
owne
Loue
:
For
God
is
not
onely
the
efficient
Cause
of
all
things
but
the
finall
also
as
the
Apostle
witnesseth
in
the
second
of
the
Hebrewes
,
where
hee
alledgeth
,
that
God
is
for
whom
and
by
whom
all
things
are
:
All
things
are
for
God
,
as
hee
is
the
End
of
all
things
and
most
Good
;
all
things
are
by
God
,
as
hee
is
the
efficient
Cause
of
all
things
and
most
great
:
Deseruedly
therefore
doe
wee
title
God
Most
Good
,
Most
Great
,
but
first
most
Good
,
before
most
Great
:
for
hee
is
most
Good
as
hee
is
the
End
,
for
the
End
is
alwayes
the
foremost
in
the
Intention
,
and
the
Efficient
Cause
is
but
mooued
by
it
.
Seeing
therefore
there
is
no
Reasonable
or
Intellectuall
Agent
which
vndertaketh
any
thing
without
proposing
to
himselfe
the
End
which
ever
appeareth
Good
▪
the
most
chiefe
and
Soveraigne
AGENT
could
not
worke
;
but
for
the
last
and
best
End
,
And
seeing
there
is
nothing
better
then
God
,
nay
,
Seeing
all
things
whatsoever
are
Good
come
from
God
,
God
could
not
worke
for
any
other
End
but
for
himselfe
;
And
seeing
there
is
nothing
that
should
bee
rather
pourtrayed
or
represented
in
a
picture
,
then
what
doth
seeme
most
beautifull
,
God
who
is
the
first
Beauty
,
and
the
first
Light
,
was
pleas'd
to
draw
his
owne
Picture
,
and
as
in
Phidias
his
Minerva
,
the
Artist
himselfe
hath
imprinted
in
his
worke
,
an
vndefac'd
resemblance
of
himselfe
.
But
seeing
now
of
things
created
,
part
are
Bodies
part
are
Spirits
and
immateriall
Substances
,
among
the
Spirits
the
Angels
are
most
eminent
,
next
vnto
which
are
the
Soules
of
Men
,
among
the
Bodyes
the
first
Heaven
is
aboue
all
most
honourable
;
Wherefore
when
God
in
all
his
creatures
hath
imprinted
some
tracks
of
his
power
and
his
wisedome
,
the
Spirits
by
a
more
speciall
priviledge
have
ingraven
in
them
the
image
of
himselfe
,
and
that
not
drawne
by
a
pencil
as
Painters
vse
,
expressing
onely
Colours
and
proportions
,
but
such
an
image
,
as
is
beheld
in
a
Glasse
,
which
represents
euen
our
motions
and
our
Actions
;
For
God
hath
powred
into
Spirits
the
Light
of
vnderstanding
,
and
knowledge
of
the
Truth
,
which
is
as
a
certaine
sparke
of
the
Diuine
Light
,
hee
hath
adorned
their
Wills
(
whose
faculty
it
is
to
mooue
and
produce
Actions
)
with
Holinesse
and
Righteousnesse
,
hee
hath
conferred
on
them
Immortality
and
a
liberty
of
choyce
,
which
are
the
Lineaments
of
the
Diuine
Image
,
and
Resemblances
of
God
himselfe
.
Which
image
of
God
as
it
is
the
most
glorious
ornament
of
the
Intellctuall
creature
,
so
there
is
nothing
more
vgly
than
the
deformation
of
it
,
which
is
occasioned
,
when
the
Soule
,
the
eye
of
the
vnderstanding
beeing
pulled
out
by
Ignorance
,
and
the
lineaments
of
this
Image
beeing
soiled
by
Vice
,
is
turned
into
a
Monster
,
and
beeing
hated
by
God
hath
rendred
it selfe
so
miserable
by
its
owne
default
,
that
it
is
not
any
wayes
worthy
of
the
Mercy
of
God
;
For
as
the
Image
of
a
King
stampt
on
siluer
,
with
much
rubbing
and
often
fretting
against
the
Ground
becomes
defaced
,
so
in
our
soules
,
the
image
of
God
is
deformed
,
addicted
to
earthly
things
,
and
as
it
were
wallowed
in
the
mire
,
they
are
turn'd
away
from
divine
contemplation
,
and
from
the
Love
of
God
.
Nay
,
and
in
the
first
body
too
(
which
is
heaven
)
God
hath
imprinted
certaine
tokens
,
I
had
almost
sayd
a
certaine
Image
of
himselfe
:
For
God
hath
turned
it
into
a
roundnesse
,
an
imitation
of
his
diuine
infinitenesse
,
because
this
figure
hath
neither
beginning
nor
ending
,
and
in
the
same
first
Body
hee
hath
engraven
no
obscure
resemblances
of
his
immobility
and
eternall
Rest
,
a
rest
which
is
yet
notwithstanding
in
continuall
motion
;
For
although
the
Heaven
is
continually
mooved
by
Parts
,
while
one
Part
doth
succeede
another
,
so
it
is
,
that
the
whole
Body
resteth
,
neither
is
it
mooved
from
its
place
;
Hee
hath
also
placed
in
the
heavens
an
imitation
of
his
Power
,
disposing
of
his
Worke
in
such
a
method
,
that
the
elementary
bodyes
are
governed
by
the
heavenly
,
and
superiour
bodyes
worke
into
the
inferiour
their
powerfull
influences
,
And
indeed
most
true
is
that
of
Aristotle
in
his
second
Booke
de
Gen.
Cap.
10.
That
the
perpetuall
durance
and
continuance
of
things
ought
to
be
imputed
to
the
simple
&
daily
motion
of
the
Sun
from
the
East
into
the
West
;
But
that
Generation
and
corruption
doth
arise
from
the
oblique
Courses
of
the
Sun
and
Planets
through
the
Zodiack
,
whiles
acording
to
their
Situation
they
change
their
Aspects
,
and
by
their
accesse
neerer
to
vs
,
or
recesse
farther
from
vs
,
the
affections
and
Qualities
of
things
differ
.
That
this
Heaven
is
the
palace
of
the
Almighty
,
not
onely
the
sacred
Word
,
but
the
constant
opinion
of
all
Nations
justifies
;
For
though
the
Essence
of
God
filleth
all
things
,
and
is
not
circumscribed
by
any
limits
,
yet
by
nature
it
is
ingrafted
in
man
in
meditation
and
holy
excercises
to
remooue
his
mind
,
what
in
him
lyes
,
from
earthly
things
,
and
to
advance
it
vnto
heaven
;
Wherefore
wee
pray
vnto
God
with
knees
humbled
to
the
Earth
,
but
with
eyes
lift
vp
to
heaven
,
the
one
of
which
expresseth
our
humility
,
the
other
testifieth
our
Hope
,
the
one
abates
our
pride
,
the
other
doth
advance
our
thoughts
.
Neither
without
good
Cause
hath
humane
Reason
placed
the
throne
of
God
in
Heaven
,
For
what
more
convenient
habitation
can
there
bee
for
God
that
mooveth
all
things
,
then
that
Body
,
by
which
hee
mooueth
all
things
?
What
fitter
seate
can
there
be
for
the
Father
of
Lights
,
then
that
Region
illustrious
of
it selfe
,
and
allwayes
shining
with
its
natiue
splendor
?
what
more
agreeable
to
the
Nature
of
God
,
who
is
the
God
of
Peace
,
and
not
subject
vnto
change
,
then
there
to
haue
his
throne
,
where
is
everlasting
Peace
,
vntroubled
rest
,
nor
signe
of
Change
;
Hence
it
is
as
Iustinus
observes
,
in
his
Exhortation
to
the
Greekes
,
that
Iupiter
in
Homer
tooke
Ate
or
Discord
by
the
haires
of
the
head
,
and
threw
her
headlong
downe
from
heaven
,
who
fell
on
this
lower
Region
,
which
is
shaken
with
Winds
,
with
tempests
,
and
with
Earthquakes
,
where
there
reignes
Warre
,
Tumult
,
and
Rebellion
against
God
himselfe
.
By
these
staires
,
as
it
were
,
the
mind
of
Man
ascends
to
the
knowledge
of
God
▪
by
this
wing
shee
doth
mount
her selfe
:
These
are
those
backe
▪
parts
of
the
Almighty
which
it
is
permitted
to
Man
to
see
,
Exod.
33.
to
wit
,
the
workes
of
God
which
are
knowen
to
us
onely
ex
posteriori
by
the
events
and
the
effects
:
Or
rather
by
this
doth
not
the
Scripture
giue
us
to
understand
,
that
God
comming
cannot
be
perceived
,
but
after
that
hee
hath
passed
by
and
strooke
us
,
then
we
know
him
:
For
wee
are
altogether
ignorant
what
God
will
doe
;
but
after
the
execution
of
the
Act
,
then
wee
acknowledge
his
power
either
by
afflicting
or
delivering
us
.
Neither
doth
our
Intention
levell
our
Discourse
to
proue
that
there
is
a
God
whom
the
devils
themselues
acknowledge
,
whom
who
denies
he
deserues
rather
the
Executioner
to
torment
him
,
then
the
Philosopher
to
instruct
him
;
but
these
things
are
brought
forth
to
shew
,
on
what
weake
rods
Mans
reason
leaning
hath
yet
upheld
it selfe
,
and
strengthned
that
glimmering
light
which
it
had
by
Nature
concerning
the
Divinity
;
and
how
although
imperfectly
it
hath
arrived
to
the
knowledge
of
a
God
:
As
also
to
expound
that
which
Saint
Paul
saith
,
Act.
14.
That
God
never
left
himselfe
without
witnesse
,
which
may
be
understood
not
onely
of
outward
testimonies
such
as
are
raine
and
fruitfull
seasons
,
but
may
also
be
extended
as
well
to
the
inward
testimony
of
every
Conscience
,
as
the
outward
testimony
of
the
Creatures
.
Neither
by
this
doe
I
inferre
that
this
Assertion
that
THERE
IS
A
GOD
,
is
of
the
number
of
those
which
are
knowen
by
their
owne
Nature
.
Aristotle
in
the
second
of
the
Posteriors
text
6.
saith
,
that
those
Enuntiations
are
knowen
by
Nature
which
are
no
sooner
understood
but
they
are
beleeved
:
As
who
understands
what
the
WHOLE
is
,
and
what
a
PART
is
,
hee
cannot
but
know
and
beleeue
that
the
whole
is
more
then
the
parts
thereof
:
Neither
can
a
man
perswade
himselfe
to
beleeue
the
contrary
;
but
this
Assertion
that
THERE
IS
A
GOD
is
not
of
that
Nature
;
For
after
the
termes
are
understood
there
are
found
of
those
that
dare
deny
him
.
Although
I
beleeue
they
are
but
few
in
number
,
yet
every
Age
hath
encounterd
with
many
others
,
who
for
all
they
acknowledge
that
there
is
a
God
,
doe
yet
deny
his
Providence
;
for
this
opinion
is
most
flatter'd
and
stroakd
by
vices
,
and
is
most
apt
of
all
to
unbutton
to
Intemperance
;
but
of
those
that
haue
altogether
denyed
God
,
you
sh●ll
scarce
find
any
one
in
any
one
Age
:
It
is
manifest
indeed
that
Diagoras
Melius
was
accused
of
Atheisme
,
not
that
hee
denyed
that
there
was
a
God
,
but
that
hee
despised
the
counterfeit
Gods
of
the
Athenians
,
and
their
empty
superstitions
;
this
is
he
,
that
taking
the
wooden
Statue
of
Hercules
by
the
legge
threw
it
into
the
fire
,
thus
upbrayding
it
:
This
(
saith
hee
)
shall
bee
thy
thirteenth
labour
;
and
Clemens
Alexandrinus
in
his
booke
intituled
Protrepticon
doth
affirme
,
that
the
same
opinion
is
to
bee
had
of
Theodorus
the
Syrenian
,
Evomerus
,
Hippone
,
Nicanor
,
which
were
all
accounted
Atheists
.
Hitherto
therefore
humane
Reason
hath
not
unhappily
disputed
,
for
by
the
Conduct
of
Nature
,
and
assistance
of
Philosophy
it
hath
come
so
farre
as
to
affirme
that
there
is
a
God
.
But
when
they
come
to
describe
the
Nature
of
God
,
and
endeavour
themselves
to
satisfy
the
Question
,
wherein
it
is
demanded
what
God
is
,
a
huge
and
thicke
mist
of
ignorance
doth
overspread
and
cloud
the
sense
,
and
the
light
of
God
himselfe
,
turnd
into
darknesse
,
doth
strike
the
Vnderstanding
with
blindnesse
and
astonishment
.
Some
there
are
,
as
Plato
,
Cicero
,
and
Virgil
Aen.
6.
who
have
thought
that
God
is
the
Soule
of
the
world
,
who
doth
so
moove
and
guide
it
,
as
the
soule
doth
the
body
;
Others
have
affirmed
God
to
bee
whatsoever
is
.
That
of
Euripides
is
well
knowne
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Seest
thou
the
Aires
uncompast
height
about
,
Seest
thou
the
greatnes
of
the
Earth
throughout
,
And
what
she
doth
in
watry
armes
inclose
,
Count
all
that
God
,
and
doe
it
Iove
suppose
.
There
have
beene
of
them
who
have
affirmed
that
God
is
a
Circle
,
whose
center
is
every
where
,
and
Circumference
no
where
:
It
is
commonly
reported
how
by
long
procrastinations
Simonides
deluded
the
demands
of
Hiero
,
who
desired
to
know
what
God
was
,
craving
at
first
the
liberty
of
one
day
to
resolve
him
,
then
two
dayes
,
afterwards
three
,
daily
augmenting
the
number
,
always
acknowledging
his
inability
to
answer
the
request
,
and
that
the
more
hee
considered
what
God
was
,
the
more
the
difficulties
did
arise
and
multiply
.
The
Iewes
that
they
might
shew
the
Essence
of
God
to
be
inexplicable
,
they
would
have
the
name
of
God
unutterable
,
and
which
neither
could
nor
ought
to
be
pronounc'd
by
man
,
which
the
Angell
who
is
also
called
God
,
who
wrastled
with
Iacob
,
seemes
to
imply
:
for
Iacob
defiring
him
to
declare
his
Name
,
he
refus'd
it
,
saying
,
Wherfore
is
it
that
thou
dost
aske
after
my
name
?
So
the
Angel
who
is
called
God
also
,
Iud.
13.
checked
the
curiosity
of
Manoah
,
who
desired
to
know
what
his
name
was
,
in
these
words
,
Wherefore
askest
thou
after
my
name
,
seeing
it
is
wonderfull
?
In
Hebrew
bookes
,
even
to
this
day
,
the
name
of
God
is
written
Iehovah
,
which
name
it
seemes
was
wrote
on
purpose
by
the
Rabbins
,
that
the
name
of
God
which
was
written
on
the
front
of
the
Miter
might
bee
hidden
:
For
Iosephus
,
who
was
both
a
Priest
and
Pharisee
,
doth
testify
in
the
sixth
booke
of
the
Iewes
warres
,
that
the
Name
praefixed
on
the
Miter
of
the
Priesthood
had
foure
vowels
,
whereby
it
doth
plainely
appeare
that
this
name
was
not
Iehova
,
but
IOVA
,
by
pronouncing
I
and
V
not
like
Consonants
,
but
distinctly
by
themselves
as
they
are
Vowells
:
which
the
word
Iove
among
the
Heathens
doth
also
intimate
:
nor
much
diverse
from
this
is
Diodorus
the
Sicilian
,
who
in
the
first
Booke
of
his
Historicall
Library
doth
affirme
that
the
God
of
Moses
was
called
ΙΑΩ
.
But
Clemens
Alexandrinus
in
the
fifth
Booke
Stromat
.
pag.
240
,
doth
say
that
the
foure-lettered
name
which
was
writ
about
the
Sacerdotiall
Tyare
was
ΙΑΟΤ
,
which
word
consists
of
the
same
vowels
,
as
the
word
ΙΟΤΑ
,
although
the
letters
are
otherwise
disposed
:
but
howsoever
it
was
,
they
are
as
wide
from
truth
as
Heaven
,
that
thinke
by
this
word
,
or
any
other
,
the
Essence
of
God
can
be
exprest
;
for
no
name
can
bee
given
which
can
expresse
the
essence
of
Man
,
nay
of
a
stone
,
seeing
there
are
no
names
essential
,
but
names
are
given
unto
things
by
common
institution
,
and
as
pleased
those
who
first
did
practise
the
diversity
of
tongues
to
impose
upon
them
:
those
names
only
expresse
the
Essence
of
the
things
they
signify
,
which
doe
imitate
their
sounds
,
as
the
creaking
of
the
Crow
,
the
lowing
of
the
Bullocke
.
But
the
Essence
of
God
,
as
it
cannot
be
exprest
by
words
,
so
it
cannot
be
conceiv'd
by
the
Vnderstanding
,
the
causes
of
which
are
many
;
for
a
thing
infinite
cannot
be
comprehended
by
a
thing
finite
,
and
the
inaccessible
light
of
God
doth
dazle
the
Vnderstanding
.
Aristotle
confessing
in
the
second
of
his
Metaphysicks
,
that
as
the
eyes
of
Owles
cannot
endure
the
beames
and
splendor
of
the
Sunne
,
so
the
edges
of
our
Vnderstanding
doe
rebate
themselves
in
the
apprehensions
of
the
primary
Beings
:
The
same
Philosopher
affirmes
,
that
there
is
nothing
in
the
Vnderstanding
that
was
not
first
in
the
sense
:
but
God
cannot
be
presented
to
the
sense
.
Againe
,
as
long
as
Vnderstanding
is
in
the
body
,
it
comprehendeth
nothing
but
by
the
helpe
of
the
Fancie
,
and
in
the
act
of
Vnderstanding
it
turneth
to
the
Fancie
,
a
fancie
which
doth
as
much
annoy
,
as
helpe
the
Vnderstanding
whiles
it
representeth
God
cloath'd
in
the
conditions
of
Nature
,
as
of
quantities
,
of
extension
of
parts
,
and
many
other
accidents
.
Againe
,
every
punie
knowes
that
things
are
defined
by
their
Genus
and
their
difference
,
or
if
that
they
bee
not
at
hand
they
are
then
defined
by
their
proper
Accidents
:
But
of
God
there
is
no
Genus
,
no
specificall
difference
,
no
Accident
at
all
,
since
God
is
all
substance
.
To
these
Inconveniences
and
impediments
in
attayning
to
the
Knowledge
of
God
,
there
is
added
not
onely
Mans
slownesse
and
infirmity
,
but
his
perversenesse
and
neglect
:
For
many
are
called
from
this
study
by
the
sloth
and
dulnesse
of
their
wit
,
rebating
it selfe
in
the
contemplation
of
heavenly
things
;
some
are
taken
from
it
by
publicke
or
private
affaires
,
which
call
downe
to
earthly
things
the
mounting
endeavours
of
the
mind
,
and
(
as
I
may
so
say
)
doe
pull
the
wings
of
Meditation
;
and
many
,
the
slaves
of
pleasure
,
and
given
to
their
belly
,
misprise
the
study
of
Salvation
,
as
a
thing
they
have
no
need
of
;
nay
,
as
it
were
some
trifling
importunity
,
some
light
or
empty
Meteor
.
And
of
those
who
apply
their
understandings
to
the
knowledge
of
God
,
there
are
but
few
that
persevere
in
the
right
course
,
but
either
they
fall
off
from
their
designe
,
or
strucken
with
a
giddinesse
,
doe
stumble
on
the
threshold
,
or
turning
aside
to
vaine
delights
,
doe
wrap
themselues
in
errors
;
from
hence
arise
those
monsters
of
the
Gods
,
and
illuding
Vizards
which
were
worshipped
by
the
Heathen
,
who
wanting
an
able
Master
to
instruct
them
did
follow
the
custome
of
their
Countrey
,
which
commanded
them
to
adore
the
peculiar
Gods
of
their
countrey
or
their
family
,
thinking
it
would
bee
better
with
them
if
every
particular
man
should
choose
him
a
private
and
particular
God
:
From
this
sprang
up
such
a
multitude
of
Gods
,
that
in
Hesiods
time
they
amounted
to
the
number
of
thirty
thousand
:
Againe
it
is
planted
in
Men
,
which
is
their
great
folly
,
to
measure
God
by
themselves
,
&
to
cloth
him
not
only
with
mans
figure
but
with
his
affections
also
;
they
doe
not
thinke
that
they
serue
God
aright
,
unlesse
they
make
him
like
a
Man
or
Beast
,
that
they
may
haue
before
them
some
present
object
,
on
which
they
might
settle
their
eyes
and
their
devotion
;
This
was
the
language
of
the
Israelites
to
Aaron
,
Make
us
gods
which
shall
goe
before
us
,
Exod.
32.
And
because
God
had
made
Man
to
the
Image
of
God
;
Man
againe
to
require
the
courtesie
would
make
God
to
the
Image
of
Man
:
By
which
God
after
they
had
discharged
themselues
of
some
Ceremonies
to
him
,
they
conceited
themselues
not
onely
safe
against
all
sins
already
committed
,
but
thought
for
the
time
to
come
,
they
had
got
a
licence
and
a
priviledge
to
sinne
.
For
these
causes
there
haue
not
beene
wanting
some
,
who
turning
desperation
into
censure
,
haue
beene
of
judgement
that
God
could
not
be
knowen
,
and
that
in
vaine
they
travaile
that
bestow
their
labours
in
searching
out
his
Nature
,
whose
modesty
indeed
deserues
to
bee
excused
,
were
there
not
too
much
of
sloth
in
it
,
and
were
not
the
diminution
of
his
knowledge
an
occasion
of
the
diminution
of
his
loue
,
and
by
the
same
contempt
whereby
the
knowledge
of
the
Divine
Nature
is
neglected
,
the
knowledge
also
of
the
Divine
Will
would
be
despised
.
Plato
in
whose
tracks
Cicero
treads
,
hath
beene
more
happy
in
this
inquiry
,
for
hee
hath
delivered
to
the
world
many
true
and
excellent
things
concerning
God
;
as
when
he
saith
,
That
he
is
the
Author
and
Governour
of
all
things
,
most
Good
,
most
Great
,
who
seeth
and
sustaineth
all
things
,
and
that
the
life
of
a
wise
man
is
nothing
else
but
a
returne
to
God
,
and
that
the
way
to
God
is
by
the
study
of
Piety
and
Iustice
:
This
and
much
more
to
this
purpose
,
wee
may
reade
in
Platoes
Politicon
,
his
Philebus
,
Theatetus
,
and
Timaeus
,
where
we
may
find
many
things
taken
from
the
Ancient
Divinity
which
he
had
learned
in
Egypt
and
in
Siria
.
Aristotle
more
sharpe
in
understanding
,
doth
adde
,
that
God
is
the
first
Moover
,
the
first
Being
,
and
moving
Power
;
who
notwithstanding
is
unmoueable
,
to
whom
as
to
their
End
the
Caelestiall
Intelligences
perpetually
mooue
,
and
that
he
is
the
cause
of
the
continuall
Motions
of
the
heavens
,
which
causeth
other
Motions
,
and
from
whom
the
inferiour
bodies
receiue
their
influences
.
For
although
to
see
into
the
mysteries
of
God
,
and
to
know
his
Essence
is
not
granted
unto
any
Creature
,
no
not
unto
the
Angels
,
because
there
is
no
proportion
betwixt
a
finite
faculty
and
an
infinite
object
,
yet
those
holy
instructions
are
not
to
bee
neglected
,
which
present
themselues
unto
the
creature
concerning
God
,
or
which
the
power
of
the
understanding
hath
attained
by
meditation
,
neither
are
the
naturall
Sparkes
of
the
knowledge
of
God
to
be
smotherd
in
us
,
but
to
be
awakened
and
blowen
up
,
that
from
them
our
loue
to
God
might
be
inflamed
;
For
we
loue
not
things
unknowne
,
but
from
the
knowledge
of
good
,
the
loue
and
desire
of
enjoying
it
doth
increase
.
And
although
there
be
no
Genus
of
God
that
is
Synonimall
,
or
fully
able
to
define
him
;
and
although
there
be
no
specificall
difference
,
yet
there
is
a
Genus
which
is
called
Analogicall
,
and
a
Difference
too
;
although
but
by
way
of
Negation
;
as
when
wee
say
that
a
Beast
is
a
creature
that
is
not
reasonable
,
both
which
Genus
and
which
Difference
being
apprehended
by
the
understanding
as
proper
Qualities
doe
conduct
our
minds
unto
some
knowledge
of
God
.
I
am
of
opinion
,
most
aptly
and
as
farre
as
Mans
capacitie
is
able
to
conceiue
that
God
may
be
thus
defined
,
God
is
the
first
,
the
most
chiefe
,
and
most
perfect
Being
,
from
whom
there
floweth
and
dependeth
all
Entity
and
Perfection
:
For
other
things
which
are
his
Attributes
,
as
his
Eternity
,
his
Simplicity
,
his
Wisedome
,
and
of
like
Nature
are
all
contayned
under
this
word
of
chiefe
Perfection
.
I
say
that
not
onely
every
Being
proceeds
from
God
,
but
every
Entity
doth
ever
and
altogether
depend
on
him
:
for
God
doth
giue
unto
his
creatures
both
their
Being
and
their
life
,
after
the
same
manner
as
the
Sun
doth
communicate
his
beames
,
which
doe
so
flow
from
him
,
as
they
are
alwayes
depending
on
him
;
who
,
should
he
but
a
little
hide
his
face
,
incontinently
the
Light
would
cease
,
and
his
beames
vanish
away
;
which
the
Psalmist
doth
imply
,
If
thou
hidest
thy
face
they
are
troubled
,
if
thou
takest
away
their
breath
they
dye
,
and
returne
unto
their
dust
:
Psal.
104.
Moreover
,
although
wee
cannot
in
mind
conceiue
,
or
in
words
expresse
the
divine
perfection
;
neverthelesse
wee
may
after
a
manner
shaddow
it
forth
.
This
word
Perfect
is
taken
many
wayes
,
commonly
a
Worke
is
said
to
be
perfect
when
it
is
finished
or
accomplished
;
as
a
house
where
the
Workeman
hath
no
more
worke
to
doe
,
or
a
booke
to
which
the
Author
hath
put
his
last
hand
;
God
is
not
said
to
be
perfect
in
this
manner
,
for
this
perfection
proceeds
to
perfection
from
imperfection
,
of
which
there
never
any
was
in
God
.
That
also
is
said
to
be
perfect
,
that
wanteth
nothing
by
which
it
may
attaine
the
end
to
which
it
was
ordained
:
In
which
sense
all
the
workes
of
God
are
in
their
kinds
perfect
;
and
Momus
himselfe
can
find
nothing
in
them
,
that
he
might
taxe
either
for
excesse
or
for
default
;
neither
is
God
said
to
be
perfect
after
this
manner
,
for
he
is
not
ordained
to
any
particular
end
,
who
is
himselfe
the
chiefe
End
of
all
things
.
But
so
wee
doe
say
God
is
perfect
,
as
no
perfection
is
wanting
to
him
;
for
every
thing
is
said
to
bee
imperfect
which
is
in
potentiâ
passiuâ
,
in
a
passiue
power
to
some
Act
;
but
God
is
a
pure
Act
,
and
in
him
there
is
no
power
that
is
passiue
.
Wherefore
it
must
needs
ensue
,
that
whatsoever
perfection
and
vertue
there
is
in
the
creatures
,
it
must
not
onely
flow
from
that
primary
perfection
which
is
in
God
,
but
must
also
bee
included
in
it
;
For
as
the
reasonable
soule
comprehends
the
vertues
of
the
soule
Sensitiue
,
and
Vegetatiue
,
and
all
the
power
of
inferior
Magistrates
is
included
in
the
power
of
the
Prince
,
and
as
humane
Discourse
is
contained
in
the
Angelicall
Intellect
;
so
all
the
perfections
of
the
Creatures
are
inclosed
in
the
perfection
of
the
Creator
.
But
those
Perfections
of
the
Creatures
are
excepted
which
are
either
the
remedies
of
euills
or
the
Helps
and
Aydes
of
Imperfections
,
for
to
attribute
such
perfections
to
God
is
rather
a
reproach
then
Praise
(
as
for
example
)
The
motionary
faculty
whereby
the
liuing
Creature
mooues
it selfe
by
a
locall
Motion
,
is
a
perfection
in
the
Creature
which
is
not
a
perfection
in
God
,
because
this
perfection
is
but
the
crutch
of
imperfection
,
for
because
the
Creature
cannot
bee
in
the
same
time
in
many
places
the
motionary
faculty
is
given
to
him
,
which
in
some
sort
doth
remedy
this
imperfection
,
for
by
it
successiuely
at
least
,
and
in
diuerse
times
,
the
creature
may
bee
in
diuerse
places
;
This
perfection
must
not
bee
look'd
for
in
God
,
for
seeing
hee
is
every
where
,
there
is
no
place
for
him
to
mooue
vnto
.
So
to
discourse
and
frame
a
Sillogisme
is
a
perfection
indued
by
God
into
the
mind
of
Man
,
a
searcheresse
out
of
Truth
,
and
by
things
more
knowen
working
out
a
Way
to
things
vnknowne
;
this
perfection
seing
it
is
the
remedy
of
Ignorance
and
a
helpe
vnto
our
weakenesse
,
it
would
bee
prophane
to
look
for
it
in
God
,
who
disputeth
not
,
nor
makes
it
his
labor
to
find
out
the
truth
,
nor
collecteth
one
thing
by
another
,
for
all
things
are
knowen
to
him
alike
,
and
hee
vnderstandeth
all
things
in
one
pure
and
simple
thought
,
there
is
no
need
that
God
should
turn
the
eye
of
his
Vnderstanding
to
those
things
which
hee
would
know
,
for
he
but
beholds
himselfe
and
finds
in
his
owne
mind
the
eternall
Modell
of
all
things
,
and
in
his
will
the
efficient
Cause
of
all
Events
;
And
as
a
man
that
had
his
whole
body
beset
with
eyes
,
or
was
all
one
eye
had
no
need
to
turne
his
body
or
his
eyes
to
behold
the
things
that
are
about
him
,
for
in
one
and
the
same
point
of
time
,
whithersoever
hee
casts
his
eye
,
all
objects
round
about
him
present
themselues
vnto
him
with
an
equall
viewe
,
so
seeing
that
one
thing
cannot
bee
more
present
to
God
then
another
,
there
is
no
need
that
he
should
turne
about
the
eye
of
his
vnderstanding
,
or
behold
things
in
a
succession
of
order
,
or
should
bring
a
new
intention
of
the
mind
to
attaine
new
knowledge
,
for
there
is
not
any
thing
that
is
or
can
bee
new
vnto
him
.
So
the
memory
of
things
past
,
and
foresight
of
things
to
come
are
the
Vertues
and
Perfections
of
a
Man
that
is
borne
in
time
,
and
whose
Actions
and
Duration
are
measured
by
time
,
which
vertues
God
hath
endowed
him
with
,
that
hee
might
preserue
the
instructions
receiued
and
eschew
things
hurtfull
;
These
perfections
(
seeing
they
are
the
remedies
of
Imperfections
and
the
aydes
of
our
Infirmities
)
cannot
bee
attributed
to
God
,
but
vnproperly
;
and
what
in
this
Subject
wee
attribute
to
God
which
belongs
to
man
,
it
must
bee
vnderstood
in
a
sense
most
agreeable
to
the
Majestie
of
God
,
for
neither
the
memory
of
things
past
,
nor
the
conjecture
of
things
to
come
,
can
bee
said
to
bee
in
God
because
all
things
are
present
to
him
;
the
maker
of
Time
,
is
before
time
and
above
it
,
neither
is
his
duration
measured
by
it
;
for
as
the
Infinitenesse
of
God
doth
not
onely
consist
in
this
that
hee
is
not
circumscrib'd
by
limits
,
but
most
especially
in
this
,
that
hee
is
all
in
every
place
;
so
his
eternity
likewise
is
not
placed
in
this
onely
,
that
hee
is
without
beginning
and
without
end
,
but
rather
in
this
,
that
his
life
is
not
a
Course
of
Motions
as
ours
,
but
a
perpetuall
Rest
,
and
in
which
there
is
no
succession
of
Parts
,
for
otherwise
hee
should
dayly
loose
a
part
or
portion
of
his
life
,
but
hee
enjoyes
all
his
life
and
perfection
,
together
,
and
in
a
Moment
:
for
Aeternity
,
as
Boetius
doth
define
it
,
is
the
whole
,
together
,
and
the
perfect
possession
of
a
life
vnlimited
.
And
as
to
a
Man
sitting
on
the
banke
of
a
River
,
onely
that
Water
is
present
to
him
which
is
observed
by
him
in
that
instant
Moment
and
point
of
time
,
but
that
part
of
the
River
is
not
presented
to
his
eyes
which
is
not
yet
come
to
them
or
but
now
gone
from
them
,
yet
the
same
Man
,
were
hee
exalted
into
the
vpper
region
of
the
ayre
,
might
behold
the
whole
River
,
and
at
one
view
obserue
both
the
fountaine
and
the
courses
of
it
;
So
by
the
eye
of
God
who
is
above
time
,
together
,
and
in
a
moment
,
is
obserued
the
whole
flux
of
transitory
things
,
neither
in
him
is
there
addition
or
subtraction
,
for
all
things
that
are
,
are
present
to
him
.
There
is
another
difference
and
that
too
a
remarkable
one
,
for
these
perfections
which
are
diverse
and
scattered
in
the
creatures
,
in
God
are
one
and
the
same
perfection
;
As
if
there
were
a
creature
which
could
excercise
all
those
faculties
by
one
sense
,
which
wee
doe
by
five
:
And
as
all
lines
drawen
from
the
circumference
to
the
Center
of
the
Circle
are
vnited
in
the
Centers
point
,
and
the
farther
they
are
from
the
Center
the
more
they
scatter
and
enlarge
themselues
;
so
all
the
vertues
which
are
dispensed
among
the
Creatures
are
collected
in
God
into
one
Vertue
,
and
the
farther
they
depart
from
God
,
the
more
scattered
&
thin
they
doe
appeare
,
till
at
length
they
degenerate
into
the
vilest
of
vices
.
The
Cause
of
this
difference
is
,
that
these
perfections
and
vertues
of
the
creatures
are
Qualities
and
ornaments
added
to
their
Substances
,
but
the
onely
perfection
of
God
is
the
Essence
of
God
himselfe
,
which
though
it
be
most
pure
,
yet
because
it
hath
diverse
effects
,
it
hath
diverse
names
;
In
Man
indeede
it
is
one
thing
to
know
,
and
another
thing
to
Will
,
neither
is
the
foreknowledge
of
Man
the
cause
of
the
event
to
come
,
But
seeing
the
foreknowledge
of
God
is
the
very
Essence
of
him
,
it
is
necessary
that
it
must
bee
the
same
perfection
with
his
Will
and
Providence
,
and
that
in
his
foreknowledge
hee
hath
a
power
not
onely
foreseeing
but
also
disposing
of
things
to
come
;
Neither
must
we
thinke
that
God
foresees
stormes
to
come
,
or
Earthquakes
,
or
Ecclipses
,
because
they
are
to
come
,
but
wee
must
rather
say
,
that
they
will
come
because
that
God
foresees
them
.
Neither
would
I
by
this
inferre
,
that
if
at
any
time
the
same
perfections
bee
attributed
to
God
and
to
the
Creatures
,
that
the
same
perfections
are
equall
in
the
Creatures
as
in
God
,
Wisedome
and
Righteousnesse
are
not
attributed
to
the
Angells
as
to
God
,
in
one
and
the
same
Sense
,
for
in
God
they
are
Substances
,
but
in
Angels
Qualities
,
neither
can
these
bee
said
to
bee
termes
equivocall
,
that
is
words
of
the
same
sound
,
for
words
purely
equivocall
(
such
as
the
word
Lupus
in
Latine
,
which
signifieth
the
creature
of
prey
and
Rapine
,
as
also
the
bitte
or
snaffle
of
a
bridle
)
hold
no
intelligence
together
,
neither
haue
they
any
order
in
Nature
,
neither
by
one
doe
we
proceed
to
the
knowledge
of
another
;
but
the
wisdome
and
the
Righteousnesse
of
Angells
are
resemblances
of
the
diuine
Righteousnesse
and
sparks
shining
from
it
,
and
the
knowledge
of
one
doth
advance
our
spirits
to
the
Contemplation
of
another
;
Those
things
therefore
may
bee
said
to
haue
an
Analogicall
reference
which
are
as
Ens
,
or
Being
,
which
is
in
Logick
called
the
Genus
Analogum
of
Substances
and
Accidents
,
and
so
a
foote
is
spoken
either
by
the
foote
of
a
liuing
creature
or
by
the
tressle
of
a
bed
or
table
,
for
in
the
greatest
diuersity
there
is
no
little
Analogy
or
Resemblance
.
Whosoever
therefore
will
exalt
his
thoughts
without
danger
to
the
contemplation
of
the
Diuine
perfection
,
must
runne
over
in
his
owne
Mind
all
the
perfections
that
are
in
a
Creature
,
and
abstract
and
sever
from
him
whatsoever
ther
is
of
Imperfection
,
and
also
those
perfections
which
are
the
helps
and
Crutches
of
Imperfections
,
all
these
being
substracted
,
that
which
remaineth
will
bee
GOD
;
As
,
from
Man
to
whom
God
hath
given
,
to
bee
,
to
liue
,
to
vnderstand
,
take
away
but
these
things
,
To
bee
a
Body
,
to
haue
a
Beginning
,
to
bee
circumscribed
by
Limits
,
to
bee
compounded
of
Parts
,
to
bee
the
Subject
of
Accidents
,
to
bee
remooued
from
one
place
to
another
,
to
discourse
,
to
remember
,
to
forget
,
to
learne
,
to
bee
ignorant
,
to
bee
able
to
sinne
,
to
depend
on
a
Superiour
Beeing
,
and
such
like
,
these
things
taken
away
,
that
which
remaineth
will
bee
GOD
,
namely
a
liuing
Beeing
,
vnderstanding
,
incorporeall
,
without
beginning
,
not
depending
on
another
,
infinite
,
simple
,
vnchangeable
,
vnmooveable
,
all-knowing
,
perfectly
Iust
,
and
perfectly
Wise
.
Moreover
,
although
wee
cannot
demonstrate
what
God
is
by
any
thing
that
is
precedent
,
for
substances
are
not
the
Subjects
of
Demonstrations
,
or
graunt
they
were
,
yet
the
Essence
of
God
must
bee
exempted
,
because
no
Cause
can
bee
rendred
of
it
;
howsoever
(
I
speake
after
the
manner
of
men
)
some
of
the
divine
Attributes
are
demonstrated
by
what
goes
before
,
while
one
Attribute
is
deduced
from
another
by
a
necessary
Conclusion
;
so
,
out
of
the
Infinitenesse
of
God
,
his
immobility
is
demonstrated
,
for
whither
can
hee
mooue
himselfe
who
is
every
where
?
and
in
the
same
manner
from
the
Simplicity
of
the
Essence
of
God
,
wee
may
deduce
his
incorruptibility
,
for
all
corruption
doth
proceede
from
the
dissolution
of
the
Compound
;
Nay
,
from
the
same
simplicity
of
Gods
essence
,
wee
doe
necessarily
inferre
that
in
God
there
are
no
Accidents
,
for
hee
were
not
most
pure
and
Simple
,
if
hee
did
consist
of
Substance
and
of
Accidents
;
then
againe
,
from
the
omniscience
of
God
is
collected
the
vnchangeablenesse
of
his
decrees
,
For
then
Men
doe
change
their
resolutions
and
fall
off
from
their
enterprises
,
when
any
thing
doth
happen
vnthought
of
,
or
vnlook'd
for
.
The
vnderstanding
of
man
Mounted
on
these
wings
,
can
exalt
her selfe
to
some
knowledge
of
the
Divine
Nature
,
by
which
preexercitations
the
Mind
being
stirred
vp
doth
more
greedily
receiue
,
and
more
easily
digest
the
Instructions
reveiled
in
the
Word
of
God
,
which
excellent
and
sublimed
knowledge
of
the
Word
of
God
,
shall
bee
now
the
Subject
of
our
Discourse
.
God
therefore
who
with
a
courser
pencill
hath
shaddowed
himselfe
in
his
creatures
,
hath
exprest
himselfe
in
his
Word
in
more
bright
and
liuely
Colours
,
and
that
two
wayes
;
For
there
is
one
knowledge
of
God
which
is
deliuered
in
his
law
,
and
another
which
is
contained
in
the
Gospell
,
which
two
knowledges
doe
answer
the
two
trees
which
God
first
planted
in
Paradise
,
whereof
one
gaue
the
knowledge
of
Good
and
Euill
which
is
the
office
of
the
Law
,
the
other
doth
beare
the
fruit
of
Life
which
is
the
benefit
of
the
Gospell
.
For
wee
haue
three
wayes
of
knowing
God
,
one
by
the
workes
of
God
,
the
second
by
the
Law
,
the
third
by
the
Gospell
,
among
which
the
knowledge
by
the
Gospell
is
farre
most
excellent
,
for
the
other
two
knowledges
present
God
to
our
vnderstandings
,
as
a
Creator
,
a
Lord
,
and
as
the
Master
of
our
life
,
but
this
as
a
father
and
Redeemer
;
The
two
former
knowledges
of
God
doe
teach
what
God
is
in
himselfe
,
but
this
latter
what
God
will
bee
towards
vs
,
the
former
doe
strike
feare
and
wonder
into
vs
,
the
latter
advanceth
Hope
and
createth
Love
:
so
that
without
the
knowledge
of
God
by
the
Gospell
,
the
knowledge
of
him
by
his
workes
is
but
a
lazy
speculation
,
and
the
presse
of
him
by
the
law
is
terrible
,
and
doth
presse
our
Consciences
with
a
burden
vnsupportable
.
It
seemed
not
enough
therefore
to
God
,
to
teach
us
by
his
creatures
,
who
in
throngs
as
it
were
and
by
admirable
consent
giue
testimony
of
him
,
but
hee
hath
unlocked
his
sacred
mouth
,
that
by
his
word
hee
might
endue
us
with
the
knowledge
of
himselfe
,
and
by
that
knowledge
inflame
our
loues
.
For
by
the
Architecture
of
the
world
,
the
Power
and
the
Wisedome
of
God
is
acknowledged
but
not
his
Iustice
,
nor
his
Mercy
,
without
the
knowledge
of
which
there
is
no
salvation
;
also
the
works
of
God
doe
witnesse
the
greatnesse
of
the
Workeman
,
but
they
lay
not
open
unto
us
his
will
,
nor
deliver
in
what
manner
he
is
to
bee
worshipped
:
Besides
,
when
the
contemplation
of
the
creatures
doth
represent
God
unto
us
,
as
hee
is
armed
with
thunders
and
shaking
heaven
and
earth
but
with
the
turning
of
his
eye
,
this
contemplation
doth
affect
us
with
astonishment
,
with
the
feare
and
horrour
of
an
Armed
Iudge
,
were
there
not
another
doctrine
which
doth
appease
our
consciences
,
and
giue
unto
us
assurances
of
the
loue
of
God
,
for
then
doe
wee
with
filiall
eyes
behold
heaven
as
the
portall
of
our
fathers
Palace
,
when
God
in
his
word
hath
given
to
us
the
evident
testimonies
of
his
paternall
loue
.
Moreover
,
wee
should
grow
darke
in
the
very
contemplation
of
the
workes
of
God
,
did
we
not
distinctly
see
them
by
the
word
as
through
spectacles
,
which
of
themselues
would
hardly
be
discerned
;
this
doth
the
Apostle
teach
us
in
the
11.
Heb.
Through
faith
wee
understand
that
the
worlds
were
framed
by
the
word
of
God
,
so
that
things
which
are
seene
were
not
made
of
things
which
doe
appeare
;
giving
us
to
understand
,
that
they
onely
beleeue
,
as
they
ought
,
the
creation
of
the
world
to
be
without
any
praeexistent
matter
,
which
receiue
the
word
of
God
with
the
obedience
of
faith
;
would
you
haue
it
made
legible
by
examples
?
The
history
of
the
Creation
is
well
knowen
as
it
is
related
by
Moses
in
the
beginning
of
Genesis
:
It
is
there
declared
that
the
Sunne
was
created
but
in
the
fourth
day
;
so
that
three
dayes
and
as
many
nights
were
past
when
the
Sunne
was
first
created
;
this
being
to
informe
us
that
God
did
so
use
the
Sunne
to
illustrate
the
world
,
that
yet
without
it
and
before
it
,
hee
shined
into
the
world
by
his
owne
light
,
being
no
wayes
obliged
to
second
causes
;
And
when
Moses
assigneth
a
beginning
and
ending
to
every
day
,
in
these
words
,
And
the
Evening
and
the
Morning
were
the
first
day
,
and
so
of
the
other
dayes
,
onely
in
the
seventh
day
Moses
maketh
no
mention
of
the
Evening
,
for
the
Rest
of
the
seventh
day
is
the
shadow
and
the
figure
of
the
heavenly
and
eternall
Rest
of
which
there
is
no
End
;
so
when
the
Naturalists
report
many
things
of
the
Rainebow
,
the
onely
end
and
signification
of
the
Rainebow
can
be
learned
out
of
the
word
of
God
▪
But
how
many
mysteries
and
instructions
doth
the
Creation
of
Man
and
Woman
containe
?
Surely
God
forming
the
body
of
Man
out
of
clay
,
did
conforme
his
mind
also
to
humility
,
and
a
religious
lowlinesse
by
remembring
him
of
his
discent
and
ignoble
parentage
;
also
when
God
created
a
Wife
for
the
man
when
he
was
asleepe
,
it
doth
instruct
us
,
that
a
good
Wife
is
not
obtayned
by
a
mans
owne
industry
or
wisedome
,
but
by
the
Providence
of
God
,
which
doth
bring
her
to
him
while
hee
is
asleepe
:
Againe
,
the
creation
of
the
Woman
from
the
part
most
neere
unto
the
heart
,
what
doth
it
imply
?
but
faith
and
loue
:
and
that
I
may
not
diue
into
hidden
mysteries
,
and
by
what
meanes
Adam
overcome
with
a
deepe
sleepe
,
(
which
is
called
by
Homer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
brother
of
Death
)
was
a
figure
of
Christ
in
the
sleepe
of
Death
,
which
sleepe
God
made
use
of
to
raise
unto
him
his
Spouse
which
is
the
Church
.
And
truely
a
Spirit
that
is
exercised
in
the
word
of
God
,
will
receiue
much
fruite
and
pleasure
from
the
contemplation
of
the
creatures
:
For
besides
,
that
hee
beholds
the
fields
▪
the
woods
,
and
whatsoever
else
is
pleasant
on
earth
as
the
possessions
of
his
father
,
and
doth
walke
in
them
as
in
his
owne
inheritance
,
and
gathers
those
fruits
which
hee
knowes
by
right
are
his
,
as
being
created
for
the
use
of
the
Sonnes
of
God
,
there
is
this
addition
more
,
that
hee
cannot
bestow
his
eyes
on
any
place
wherein
a
resemblance
of
vertue
shall
not
encounter
them
,
and
refresh
his
memory
with
something
which
hee
hath
heard
or
read
in
the
word
of
God
:
If
a
godly
man
and
one
that
knowes
God
by
his
word
,
beholds
a
fountaine
of
running
waters
,
they
wil
presently
prompt
his
memory
to
the
fountaine
of
life
,
in
Iohn
4.
And
to
the
waters
springing
up
to
everlasting
life
:
If
he
beholds
the
Sunne
he
contemplates
how
greater
farre
is
the
Light
of
the
Sun
of
Righteousnesse
:
If
he
considers
the
vicissitude
of
the
dayes
and
nights
he
comforts
himselfe
in
the
remembrance
of
the
assurance
of
the
Covenant
of
God
,
God
himselfe
so
speaking
by
the
mouth
of
Ieremy
:
If
you
can
breake
my
Covenant
of
the
day
and
my
Covenant
of
the
night
,
&
that
there
should
not
be
Day
and
Night
in
their
season
,
then
shall
you
also
be
able
to
breake
my
Covenant
with
David
:
If
he
beholds
a
Shepheard
driving
of
his
flocke
,
hee
remembers
presently
that
in
the
Psalme
;
The
Lord
is
my
Shepheard
I
shall
not
want
:
Finally
,
wheresoever
hee
turnes
his
eye
hee
will
find
an
ample
subject
of
prayse
and
of
thankesgiving
,
and
a
wide
field
will
be
opened
for
holy
meditation
.
That
which
we
speake
of
the
workes
of
Creation
,
is
to
be
vnderstood
also
of
the
workes
of
Gubernation
and
of
the
divine
Providence
,
the
effects
of
which
,
man
is
not
able
to
discerne
,
unlesse
he
annoynt
his
eyes
with
the
salve
of
Gods
word
,
and
wipe
the
filmes
from
off
them
.
There
are
not
wanting
examples
among
the
Heathens
,
who
being
opprest
by
calamities
,
have
acknowledged
God
the
revenger
of
their
offences
,
or
freed
from
evills
have
ascribed
to
him
the
praise
of
their
deliverance
.
Most
remarkable
is
that
of
Sethon
King
of
Aegypt
,
who
holding
a
Mouse
in
his
hand
,
stood
cut
in
stone
in
the
Temple
of
Vulcan
,
on
his
Statue
was
inscribed
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whosoever
lookes
on
mee
,
Let
him
godly
learne
to
be
.
Giving
thankes
to
God
,
who
by
multitudes
of
Mice
sent
in
among
them
had
disbanded
the
army
of
Sennacherib
the
King
of
the
Assyrians
.
And
Phlegas
in
the
sixt
of
the
Aeneids
,
among
a
thousand
torments
,
in
hell
is
personated
crying
out
:
Discite
justitiam
moniti
&
non
temnere
Divos
.
By
me
learne
Iustice
,
and
be
wise
,
Nor
doe
the
holy
Gods
despise
.
From
hence
they
feigne
Nemesis
and
Rhamnusia
hanging
over
the
successes
of
the
wicked
,
and
stopping
the
courses
of
their
prosperity
;
from
hence
in
their
Tragedies
if
any
horrible
crime
worthy
a
God
to
revenge
it
,
was
presented
,
some
God
was
then
produced
advancing
his
head
from
behind
a
frame
or
property
:
but
these
things
were
rare
,
and
,
as
it
were
,
forced
by
necessity
,
and
but
light
compared
to
these
which
out
of
the
Word
of
God
wee
learne
concerning
his
providence
,
as
of
the
haires
of
our
head
,
which
are
all
numbred
;
of
the
Sparrowes
,
not
one
of
which
falls
on
the
ground
without
the
will
of
God
,
of
the
wicked
rejoycing
in
their
follies
while
the
hand
of
God
hollowes
their
pitte
the
deeper
;
of
God
searching
our
reynes
▪
and
seeing
the
secrets
of
our
hearts
;
of
giving
an
account
before
the
Tribunall
Seat
of
God
,
not
onely
of
evill
actions
,
but
of
an
idle
word
.
And
as
the
people
in
the
street
,
looking
on
the
Dyall
or
the
Clock
,
know
by
the
hand
what
houre
of
the
day
it
is
;
but
are
altogether
ignorant
of
the
hidden
motions
,
and
of
the
worke
within
that
moves
it selfe
;
but
he
that
goes
into
the
place
where
the
Clocke
is
,
doth
with
admiration
behold
the
wheeles
and
poyses
of
it
,
and
proceeding
from
the
wheele
which
moveth
first
,
to
that
which
is
moved
last
,
he
observeth
how
the
motions
are
involv'd
and
depend
on
one
another
:
So
the
Vulgar
seeth
the
events
of
things
,
as
they
expose
themselves
to
the
eye
and
observation
of
all
;
but
hee
who
is
admitted
into
the
Sanctuary
of
the
Word
of
God
doth
wonder
at
the
linked
order
of
the
divine
Counsells
,
and
poyseth
with
himselfe
the
weights
of
providence
:
So
David
,
Psal.
73
,
confesseth
that
at
the
beginning
he
envyed
the
successe
of
ungodly
men
,
and
was
not
a
little
afflicted
to
see
them
flow
with
blessings
,
not
onely
according
to
their
desires
,
but
also
above
them
,
while
the
righteous
and
they
who
are
called
the
people
of
God
in
full
boles
drinke
deep
of
waters
mingled
with
gall
,
which
affliction
of
his
mind
was
eased
after
hee
was
entred
into
the
Sanctuary
of
God
▪
from
whence
,
as
from
a
Watch-Tower
,
he
beheld
the
end
of
the
Vngodly
,
and
acknowledged
that
the
happinesse
of
men
was
not
to
be
adjudged
by
the
present
condition
of
their
state
;
but
by
the
counsell
of
God
,
and
the
last
event
of
things
:
the
holy
man
owed
this
his
rectifyed
judgement
of
humane
affaires
to
the
Word
of
God
,
from
which
in
many
places
hee
confesseth
,
that
hee
had
derived
the
wisedome
of
his
knowledge
.
Adde
to
this
,
that
,
if
we
had
no
other
Master
,
but
the
Creatures
onely
,
to
instruct
us
in
the
service
of
God
,
every
man
would
frame
a
Religion
to
himselfe
according
to
his
owne
pleasure
,
and
as
every
Creature
was
most
profitable
to
the
life
of
man
,
accordingly
divine
honours
should
be
ascribed
to
him
;
from
hence
it
is
that
the
Persians
worshipped
the
Sunne
,
because
they
saw
nothing
more
faire
,
they
found
nothing
of
a
more
quickning
vertue
then
the
Sunne
;
from
hence
it
is
that
the
Aegyptians
worshipped
an
Oxe
,
of
which
creature
there
is
a
speciall
use
in
manuring
of
the
Earth
;
from
hence
it
is
,
they
worshipped
also
the
Bird
Ibis
,
who
with
his
horned
beake
did
destroy
the
Snakes
,
and
purged
Aegypt
from
her
Serpents
;
whereupon
as
every
man
became
more
renowned
,
either
by
valour
,
or
by
the
praise
of
civill
pollicy
,
or
by
the
invention
and
study
of
the
Arts
,
hee
was
more
easily
exalted
by
posterity
into
heaven
,
and
numbred
in
the
Catalogue
of
the
Gods
.
But
did
not
the
light
of
the
Word
of
God
shine
downe
from
heaven
,
it
cannot
be
related
what
prodigies
of
Religion
,
what
vaine
observations
men
would
fancie
,
with
what
painted
fables
would
they
delude
themselves
and
God
,
attributing
those
things
unto
God
,
which
would
misbecome
a
man
but
indifferently
sober
?
This
was
the
vanity
that
first
brought
Atheisme
into
the
World
;
for
a
man
civilly
wise
,
that
beholds
Cities
and
Nations
to
be
distracted
by
contrary
opinions
,
and
all
things
to
be
full
of
fables
,
suffers
himselfe
easily
to
be
traduc'd
to
a
beliefe
,
that
Religion
is
but
a
meere
invention
,
to
which
opinion
Plutarch
seemes
to
be
more
inclined
,
for
in
his
booke
expressely
written
on
the
same
subject
he
endeavours
to
prove
,
that
Atheisme
is
more
tolerable
then
Superstition
:
and
Cicero
in
his
second
Booke
De
Natura
Deorum
doth
affirme
,
that
they
are
called
superstitious
who
whole
dayes
doe
offer
prayers
and
Sacrifice
,
that
their
children
may
survive
them
;
and
they
are
said
to
be
religious
,
who
sequester
,
and
with
carefull
reverence
touch
those
things
which
appertaine
to
the
service
of
the
Gods
;
But
,
good
man
,
he
was
altogether
ignorant
that
this
which
he
calls
Religion
is
nothing
else
but
Superstition
.
Neither
is
it
to
bee
wondred
at
,
that
they
were
inclouded
in
so
thicke
a
darknesse
,
on
whom
the
light
of
Gods
word
not
shone
;
for
as
the
Nations
which
understand
not
the
courses
of
the
starres
,
or
of
the
Sunne
,
confound
the
order
of
the
Moneths
and
yeares
;
So
the
Nations
to
whom
the
Word
of
God
was
not
revealed
,
did
infinitely
intangle
themselves
in
many
errourts
concerning
Religion
;
for
they
who
worship
not
God
according
to
the
rule
prescribed
in
his
Word
,
are
without
God
in
the
world
,
As
the
Apostle
hath
it
in
the
Second
of
the
Ephes.
Although
they
worship
millions
of
Gods
,
nay
although
the
Samaritans
came
neere
and
next
in
conformity
to
the
true
Religion
,
acknowledging
that
they
worshipped
one
onely
God
,
the
Creator
of
the
Vniverse
,
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
and
were
signed
with
the
signe
of
the
Covenant
,
&
acknowledged
Moses
too
their
Law-giver
,
yet
because
they
revolted
from
the
rule
of
the
Word
of
God
,
and
by
a
stubborne
separation
did
divide
themselves
from
the
Israelites
,
our
Saviour
saith
in
the
Fourth
of
Iohn
,
that
the
Samaritans
knew
not
what
they
worshipped
;
So
necessary
it
is
,
in
the
businesse
of
salvation
,
to
have
God
to
leade
us
,
and
to
make
his
Word
our
Rule
.
But
when
the
light
of
Gods
word
hath
once
shined
into
a
Nation
,
presently
all
false
Religions
are
blowen
away
,
and
the
inventions
of
Mans
braine
vanish
,
and
the
kingdome
of
Sathan
which
preserved
it selfe
in
darkenesse
,
fals
downe
before
the
Light
;
then
not
unelegantly
may
be
rehearsed
that
of
David
,
in
the
104.
Psalme
:
As
soone
as
darkenesse
is
spread
over
the
Earth
,
the
Beasts
of
the
Forrest
come
out
of
their
Dens
,
and
the
young
Lyons
reare
after
their
prey
:
but
as
soone
as
the
Sunne
ariseth
they
hide
themselues
in
their
Dennes
and
dare
not
come
forth
,
but
Man
then
goeth
forth
unto
his
worke
and
to
his
labour
untill
the
Evening
:
Indeed
when
the
darke
mist
of
Ignorance
overspreads
the
Earth
,
Satan
and
his
Ministers
triumph
securely
like
unruly
Beasts
,
but
as
soone
as
the
Sunne
of
the
word
of
God
hath
begunne
to
shine
,
they
fly
away
that
hate
the
truth
;
then
doe
the
godly
goe
forth
unto
their
labour
untill
the
Evening
;
that
is
,
they
labour
in
the
service
of
God
and
the
exercise
of
good
workes
,
untill
by
a
happy
Death
they
arriue
to
the
evening
of
their
life
.
To
come
therefore
to
the
true
and
saving
knowledge
of
God
,
wee
haue
need
of
another
master
,
and
more
bright
instructions
then
those
which
are
learned
out
of
the
workes
of
the
Creation
,
or
borrowed
from
humane
reason
:
It
was
not
enough
for
those
Wise
men
to
haue
sought
the
Cradle
of
the
Redeemer
,
to
haue
had
the
conduct
of
a
Star
,
but
they
must
further
be
instructed
by
the
testimony
of
the
Prophets
:
did
we
exactly
understand
the
greatnesse
of
the
Stars
,
their
motions
,
their
vertues
,
and
their
distance
,
wee
should
never
come
by
these
directions
unto
God
,
unlesse
the
voyce
of
God
should
withall
informe
us
in
the
instructions
of
the
Prophets
and
the
Apostles
,
therefore
the
Psalmist
in
the
19.
Psalme
,
after
hee
had
said
,
That
the
Heavens
declare
the
glory
of
God
,
attributing
so
great
an
eloquence
to
the
heavenly
bodies
,
although
but
speechlesse
,
that
not
a
nation
under
heaven
but
heares
them
,
he
presently
passeth
to
the
Law
of
God
,
leading
us
by
the
hand
to
a
better
master
,
to
more
cleare
and
certaine
instructions
;
the
Law
of
God
(
saith
hee
)
is
entire
,
converting
the
soule
,
the
testimony
of
the
Lord
is
true
,
giving
wisedome
to
the
Simple
.
Neither
doe
these
things
appertaine
,
to
excuse
those
who
being
taught
by
the
onely
workes
of
God
,
haue
not
attained
to
the
knowledge
of
him
;
for
although
,
without
the
instructions
and
the
conduct
of
the
Word
of
God
they
could
not
attaine
to
such
a
knowledge
of
him
,
as
is
sufficient
to
salvation
,
yet
they
are
justly
condemned
because
they
fought
against
the
generall
notions
of
Nature
,
and
endeavoured
to
put
out
her
light
;
neither
vsed
the
instructions
of
the
creatures
to
that
advantage
which
they
might
;
wherefore
they
are
convinced
by
Saint
Paul
in
the
first
of
the
Romanes
,
For
suppressing
the
Truth
,
and
detayning
it
in
vnrighteousnesse
,
and
because
that
when
they
knew
God
they
did
not
glorifie
him
as
God
.
Neither
sinned
they
onely
by
their
ignorance
,
but
also
by
their
perversenesse
and
their
pride
;
as
the
same
Apostle
in
the
second
of
the
Coloss.
who
saith
,
That
hee
who
fals
off
from
the
service
of
God
to
the
worshipping
of
Angels
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
intrude
into
those
things
which
hee
hath
not
seene
,
vainely
putt
up
by
his
fleshly
mind
;
and
in
the
1.
of
the
Rom.
hee
saith
,
When
they
profest
themselues
wise
,
they
became
fooles
,
and
were
therefore
delivered
over
to
vile
affections
.
By
this
I
thinke
it
is
evidently
shewed
,
wherefore
,
besides
the
instructions
which
wee
learne
out
of
the
workes
of
Creation
and
Providence
,
wee
haue
need
of
another
doctrine
,
to
wit
the
word
of
God
;
But
wherefore
God
,
who
could
without
the
preaching
of
the
Word
convert
our
hearts
,
and
immediately
infuse
into
them
the
knowledge
of
himselfe
,
had
rather
leade
us
to
the
knowledge
of
himselfe
,
and
by
this
knowledge
to
Salvation
,
by
his
Word
,
it
is
not
curiously
to
bee
sought
into
:
For
God
who
reserues
the
reason
of
his
Counsailes
to
himselfe
,
and
is
not
subject
unto
any
,
is
not
to
bee
called
to
an
account
,
neither
is
it
for
man
to
argue
with
God
;
neverthelesse
the
reason
of
this
divine
Counsell
is
evident
,
and
it
is
easie
enough
to
assigne
the
Cause
;
for
be
cause
Death
entered
into
the
World
by
the
eare
,
it
pleased
God
that
the
doctrine
of
Salvation
should
enter
in
by
the
same
way
too
;
And
because
that
Man
fell
by
beleeving
the
words
of
the
Devill
,
it
was
fitting
that
man
should
bee
raised
from
his
fall
by
beleeving
the
Word
of
God
;
for
it
was
requisite
that
contrary
evils
should
be
cured
by
contrary
Remedies
;
wherefore
God
sends
us
by
Esay
the
Prophet
to
the
Law
and
to
the
Prophets
,
pronouncing
that
it
cannot
be
that
without
these
,
the
morning
Light
should
shine
on
any
;
and
in
Luk.
16
▪
Abraham
teacheth
us
,
That
it
is
in
vaine
to
haue
recourse
unto
the
dead
,
and
to
expect
Revelations
from
thence
,
when
we
haue
at
hand
the
Law
and
the
Prophets
.
Neither
is
it
to
be
doubted
,
but
that
Christ
,
restoring
sight
unto
the
blind
by
annoynting
his
eyes
with
spittle
,
did
secretly
therby
intimate
,
that
,
only
that
which
proceedeth
from
his
mouth
illuminates
the
understanding
,
and
scatters
the
darkenesse
of
naturall
ignorance
:
Hence
it
is
that
in
the
history
of
the
old
&
new
Testament
,
there
are
found
examples
of
some
holy
men
whom
God
chastised
with
blindnesse
,
as
Ahia
the
Prophet
,
or
with
dumbnes
,
as
Zachary
the
father
of
Iohn
Baptist
,
but
of
a
religious
man
whom
hee
strooke
with
deafenesse
,
and
from
whom
hee
tooke
the
sense
by
which
his
Word
should
bee
conveyed
unto
him
,
there
is
not
any
Example
in
the
Scriptures
;
but
the
Devill
is
called
the
deafe
Spirit
in
the
Gospell
,
because
they
who
are
possessed
with
him
doe
deafe
their
eares
at
the
Word
of
God
.
This
Word
of
God
was
first
delivered
by
the
Oracle
of
his
voice
,
afterwards
God
so
pleasing
,
it
was
commended
to
us
in
writing
,
and
engraven
in
publicke
Tables
that
it
might
neither
bee
raz'd
by
Oblivion
,
corrupted
by
Errour
,
or
prophaned
by
reprobate
Rashnesse
;
this
is
the
Booke
,
which
by
excellence
is
called
THE
BIBLE
,
as
if
other
bookes
valued
with
this
,
did
not
deserue
to
bee
called
Bookes
.
But
among
many
and
great
Authorities
which
confirme
the
credit
and
prerogatiue
of
the
holy
Scripture
,
that
testimony
is
most
certaine
,
and
aboue
others
of
greatest
efficacie
which
the
Holy
Ghost
doth
giues
it
,
unto
it
to
wit
,
the
secret
power
of
the
Spirit
with
hidden
stings
,
piercing
the
hearts
of
those
that
heare
and
reade
it
,
a
power
aboue
all
reason
infinite
;
to
expresse
which
in
fitting
accents
all
Eloquence
is
dull
,
all
language
barren
,
and
words
doe
faint
and
faulter
under
the
greatnesse
of
the
thing
.
Let
Demosthenes
be
read
,
or
Princeps
Romani
Tullius
Eloquij
,
Tully
the
reputed
Prince
Of
the
Roman
Eloquence
.
Onely
while
they
are
read
they
doe
affect
,
there
being
a
kind
of
soft
harmony
and
gentle
titillation
that
stroakes
the
eare
,
but
when
the
hearer
is
departed
,
the
sense
of
that
delight
departeth
also
,
as
the
face
is
seene
no
more
in
the
glasse
when
the
person
is
retired
from
it
;
But
if
there
bee
a
faithfull
and
attentiue
hearer
or
reader
of
the
Word
of
God
,
it
will
sit
deepe
within
him
,
and
graven
in
his
heart
bee
euer
present
,
breathing
forth
Diuinities
,
governing
the
affections
,
cheering
the
heart
,
and
finally
renewing
the
whole
Man
.
But
because
this
testimony
is
onely
perceiued
by
those
whom
God
hath
endowed
with
his
Spirit
,
in
whom
the
letter
of
the
Word
dead
in
it selfe
is
quickned
,
and
as
it
were
sharpened
by
the
Spirit
of
God
,
in
vaine
with
this
weapon
doe
wee
fight
against
the
prophane
,
who
deride
and
reject
what
ever
they
haue
not
experienced
,
and
measure
the
power
and
vertue
of
God
by
their
owne
sottishnesse
;
how
euer
,
besides
this
efficacy
of
the
Scripture
,
there
are
many
things
more
,
which
can
stop
the
mouthes
of
Infidells
,
and
giue
both
authority
and
beliefe
to
the
holy
Scripture
.
And
first
of
all
,
there
is
no
other
booke
which
in
such
a
simplicity
of
language
hath
so
great
a
Majesty
,
speaking
vnto
Kings
and
Subjects
with
equall
Authority
,
for
men
howsoever
they
bee
vnequall
in
dignity
compared
among
themselues
,
compared
to
God
they
bee
all
equall
;
As
the
Mountaines
and
the
Vallies
make
both
one
plaine
in
the
Globe
of
Earth
,
when
Earth
is
compared
vnto
heaven
.
Satan
the
Ape
of
God
imitating
this
Simplicity
,
whiles
hee
affects
the
roughnesse
of
the
Stile
could
not
attaine
the
Majesty
if
it
;
hee
fancied
the
Etrurian
discipline
and
the
Salian
verses
in
a
rude
and
rugged
phrase
,
but
he
forbade
them
to
be
publish'd
as
being
ashamd
of
his
owne
doctrine
,
nay
,
he
could
not
bee
believed
among
his
owne
Priests
to
whom
he
did
entrust
his
Mysteries
,
whereupon
Cato
was
wont
to
say
that
hee
wondred
how
one
Southsayer
looking
on
another
could
refraine
from
laughter
,
because
acknowledging
among
themselues
the
impostures
of
their
profession
,
by
a
secret
combination
they
would
neverthelesse
counterfet
themselues
as
serious
.
Againe
it
is
remarkeable
that
every
booke
bee
it
never
so
ancient
,
Compared
to
the
antiquitie
of
the
Bible
will
bee
found
but
of
a
late
edition
,
the
Grecians
fed
on
Acornes
,
yea
their
Names
were
scarce
knowen
in
the
World
when
Moses
wrote
his
five
bookes
intituled
the
Pentatenche
,
with
which
all
the
Philosophy
in
the
World
cannot
compare
.
Homer
and
Hesiod
the
most
ancient
of
the
Greeke
Poets
liued
at
least
a
hundred
and
fifty
yeares
after
David
,
yet
Davids
inspired
Poems
are
distant
as
far
from
Homers
as
heaven
from
Earth
,
or
the
fables
of
man
from
the
truth
of
God
,
neither
doth
Plato
dissemble
in
the
beginning
of
his
Timaeus
that
the
Aeygptians
would
say
that
the
Grecians
were
alwayes
boyes
,
who
neuer
could
bee
men
of
Age
as
being
altogether
ignorant
of
true
Antiquitie
.
Why
should
I
heere
rehearse
the
most
stupendious
miracles
and
with
what
a
Majestie
the
Law
was
pronounced
,
&
what
were
the
wonders
in
Aegypt
,
and
the
Wildernes
,
and
those
not
actedin
a
corner
,
or
before
but
a
few
witnesses
,
but
all
Aegypt
both
beholding
and
repining
at
it
,
and
before
the
eyes
of
sixe
hundred
thousand
armed
Men
,
and
the
most
mightie
Nation
that
was
fed
with
Manna
,
which
followed
the
pillar
of
fire
conducting
them
,
and
heard
the
voice
of
the
trumpet
,
who
with
horror
did
behold
the
burning
mountaine
,
and
flames
of
fire
whirling
high
as
heauen
,
invironed
with
waving
smokes
and
thicke
clouds
of
rowling
darkeenesse
;
And
that
no
man
may
conceiue
that
this
was
feigned
by
Moses
in
fauour
of
the
Israelites
,
with
most
terrible
threatnings
he
thunders
against
that
nation
,
and
every
where
convinceth
them
of
folly
and
pride
,
and
Rebellion
against
God
himselfe
.
Now
with
what
integritie
Moses
wrote
this
,
it
is
apparent
,
that
hee
conceales
not
his
owne
offences
,
but
rehearseth
the
chastisement
wherewith
God
afflicted
him
,
and
that
hee
was
commanded
to
die
on
the
borders
of
the
promised
land
because
hee
beleeued
not
the
voice
of
God
;
And
how
farre
hee
was
from
Ambition
,
wee
may
see
by
this
,
that
hee
would
not
haue
his
sonnes
succeede
him
in
his
Governement
,
but
elected
Ioshua
that
was
of
another
tribe
;
And
how
small
the
dignity
of
Moses
sonnes
was
among
the
pirests
wee
may
learne
out
of
Iosephus
,
lib.
1.
Orig.
cap.
11.
Who
recites
that
in
the
distribution
of
sacred
things
which
was
made
by
Dauid
,
the
charge
which
Moses
posteritie
had
,
was
but
the
keeping
of
the
treasurie
,
and
the
Gifts
which
were
offered
in
the
temple
.
Neither
must
wee
leaue
out
,
the
Antiquitie
and
Certaintie
of
the
prohecies
,
for
by
what
inspiration
could
Esay
foretell
the
name
of
Cyrus
and
that
hee
should
bee
a
deliuerer
of
the
Iewes
160
yeares
before
Cyrus
was
borne
;
Or
what
other
but
the
Spirit
of
God
could
foretell
to
Ieroboam
that
a
King
should
bee
borne
of
the
Stocke
of
David
,
Iosias
by
name
,
who
should
overthrow
and
demolish
their
profaner
Alters
,
and
that
,
three
hundred
fiftie
and
sixe
moneths
before
it
was
done
;
What
shall
I
say
of
Ieremie
,
who
expresselie
set
downe
the
70
yeares
of
Captivitie
in
Babilon
;
What
of
Daniell
,
who
from
the
restauration
of
Ierusalem
to
the
death
of
Christ
,
precisely
numbers
seventie
weeks
of
yeares
,
that
is
490
yeares
,
the
predictions
of
the
same
Daniell
of
the
foure
Empires
,
and
of
the
Kings
Seluci
,
seeme
rather
to
bee
histories
then
prophecies
;
Which
may
bee
affirmed
also
of
the
prophecies
of
Esai
,
of
whom
Saint
Hierom
in
his
Epistle
to
Paulinus
saith
,
that
hee
seemes
rather
to
bee
an
Evangelist
then
a
Prophet
;
these
things
certainely
could
not
bee
suggested
into
the
Prophets
by
any
other
then
by
him
onely
,
who
as
hee
hath
a
foresight
of
all
things
so
hee
hath
an
insight
also
,
and
knows
them
well
,
because
that
hee
will
doe
them
.
The
dignity
therfore
of
holy
Scripture
is
above
all
hazard
or
doubt
of
opposition
,
and
the
authority
of
it
is
so
great
,
that
Christ
himselfe
greater
then
the
Law
,
and
who
inspired
the
Prophets
,
was
accustomed
to
defend
himselfe
with
the
testimony
of
the
Law
and
Prophets
against
the
Pharisees
,
and
therefore
when
many
in
defence
of
the
authority
of
the
sacred
Scripture
have
sacrificed
their
lives
,
there
is
no
man
found
,
that
in
defence
of
Platoes
or
Aristotles
opinion
,
yet
ever
ventured
to
encounter
death
;
Indeed
I
could
be
content
to
say
that
Cleombrotus
the
Ambrocian
was
Platoes
Martyr
,
who
(
as
Cicero
in
his
third
Tusculan
doth
relate
)
having
read
the
Booke
of
Plato
entituled
Phaedo
,
where
Socrates
neere
unto
death
disputes
of
the
immortality
of
the
Soule
,
did
force
himselfe
into
a
headlong
death
;
this
man
,
I
say
,
might
bee
called
the
Martyr
of
Plato
,
had
he
done
this
in
any
hope
of
salvation
to
be
attained
by
Platoes
meanes
,
and
not
through
the
tediousnesse
of
life
.
Now
the
bookes
of
the
mysteries
of
the
Aegyptians
,
and
the
Religion
of
the
Druids
are
perished
,
the
Hetrurian
▪
Discipline
is
extinguished
,
and
the
Verses
of
the
Sybills
are
abolished
,
only
the
holy
Writ
hath
remained
untouched
,
as
having
God
its
Authour
;
neither
to
extinguish
it
,
could
prevaile
the
horrible
insolence
of
Antiochus
Epiphanes
,
or
the
impious
cunning
of
Iulian
Caesar
,
or
the
pernicious
writings
of
Lucian
and
Porphyrius
,
nay
,
these
execrable
persons
were
the
admirable
examples
of
the
Divine
Iustice
.
It
is
knowne
how
Antiochus
Epiphanes
,
constrained
to
raise
his
Siege
,
and
abandon
Elemais
through
griefe
of
mind
,
in
the
flower
of
his
age
and
Kingdome
breath'd
forth
his
unrighteous
soule
:
how
Iulian
in
his
very
entrance
into
the
Empire
,
strooke
through
with
an
arrow
,
gave
up
his
impure
spirit
:
how
(
if
we
may
beleeve
Suidas
)
enraged
dogs
tore
Lucian
in
pieces
.
Neither
is
that
an
Argument
of
little
consequence
,
to
confirme
the
authority
of
the
Scripture
,
which
Iosephus
writeth
in
the
twelfth
Booke
of
his
Iewish
Antiquities
,
Chap:
2.
where
Demetrius
Phaleraeus
,
the
Keeper
of
the
Kings
Library
,
speakes
thus
to
Ptolomaeus
Philadelphus
out
of
Hecataeus
Abderita
,
concerning
the
sacred
Bookes
of
the
Iewes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
being
pure
and
holy
,
it
was
unlawfull
that
they
should
be
exprest
by
a
prophane
mouth
:
the
same
Demetrius
Phaleraeus
relates
out
of
Aristaeus
that
Theopompus
having
wrought
into
his
story
some
part
taken
from
the
sacred
Word
,
was
for
fourty
dayes
together
strucken
with
an
Apoplexy
,
untill
,
by
some
respits
of
releasement
from
his
sickenesse
,
he
appeased
God
by
his
prayers
,
and
desisted
from
his
enterprise
,
being
admonished
in
a
dreame
that
these
things
happened
to
him
because
he
intruded
into
holy
things
:
In
the
same
manner
Theodoctes
the
Poet
,
having
inserted
into
a
Tragedie
of
his
something
taken
from
the
Word
of
God
,
being
strucke
with
blindnesse
,
was
inforced
to
abandon
the
enterprise
which
so
rashly
he
beganne
.
Agreeable
to
this
is
that
which
Clemens
speaketh
in
his
first
Booke
of
Tapist
:
and
Tertullian
in
his
Booke
of
Womens
habites
,
that
Ierusalem
being
taken
and
razed
by
the
Babylonians
,
all
the
Bookes
of
the
Iewes
were
restored
againe
by
Esdras
;
their
intention
is
not
,
that
the
holy
Bookes
were
utterly
extinguisht
and
abollished
,
and
then
againe
restored
by
Esdras
;
for
so
the
holy
Bookes
,
which
at
this
day
we
reade
,
should
not
be
the
Bookes
of
Moses
,
of
David
,
or
of
Esay
,
but
of
Esdras
,
who
by
new
inspirations
did
compile
them
;
the
intention
of
Clement
and
Tertullian
is
,
that
the
Bookes
of
the
Old
Testament
,
during
the
Captivity
of
Babylon
,
dispersed
,
or
but
rarely
and
negligently
transcribed
,
were
digested
by
Esdras
into
order
,
more
accurately
written
,
and
restored
to
their
native
beauty
.
And
since
that
time
these
bookes
with
so
much
Religion
were
observed
by
the
Iewes
,
whom
it
pleased
God
to
make
the
Library
of
the
Christians
,
that
if
the
booke
had
at
any
time
fallen
to
the
ground
,
they
would
enjoyne
themselues
a
solemne
and
extraordinary
fast
;
and
at
the
end
of
every
booke
they
did
use
to
write
,
not
onely
the
number
of
the
verses
,
but
the
number
of
the
letters
also
;
in
which
scrupulous
sedulity
of
theirs
,
the
true
honour
due
unto
the
Scripture
doth
not
consist
,
but
hee
doth
reverence
it
as
hee
ought
,
who
reads
it
with
such
eyes
,
as
the
constant
wife
doth
the
contract
of
her
marriage
,
or
the
good
Sonne
doth
his
fathers
Will
,
who
never
heares
the
Scripture
mentioned
but
his
heart
doth
leape
,
and
his
filiall
affections
earne
,
who
by
this
rule
doth
compose
,
and
squares
all
his
life
,
his
deeds
and
words
,
nay
,
and
his
thoughts
also
:
But
as
young
Samuel
being
awaked
from
sleepe
by
the
voice
of
God
,
lay
presently
downe
to
sleepe
againe
,
thinking
it
to
be
but
the
voyce
of
Man
,
and
not
of
God
;
so
the
greatest
part
of
men
,
the
word
of
God
being
heard
,
and
they
awakened
by
it
,
in
a
light
feare
they
beginne
a
little
to
stirre
&
stretch
themselues
,
but
by
and
by
they
fall
againe
into
a
sleepe
of
vices
,
because
they
heard
this
word
as
the
word
of
man
,
and
not
as
the
word
of
God
.
What
is
contained
in
these
bookes
it
would
bee
too
tedious
to
describe
,
it
shall
be
sufficient
to
propose
unto
the
eye
,
the
elements
of
Christian
Religion
,
that
wee
may
see
in
what
things
the
true
knowledge
of
God
consisteth
.
The
Scripture
therefore
teacheth
,
that
Man
was
first
created
to
the
Image
of
God
,
endued
with
Holinesse
and
Righteousnesse
,
and
revolted
from
God
by
his
owne
consent
,
and
by
the
suggestion
of
the
Devill
,
whereupon
came
sin
into
the
world
,
and
by
sinne
Death
and
Malediction
;
notwithstanding
the
Image
of
God
in
Man
is
not
so
disfigured
,
that
there
remaine
not
certaine
traces
of
it
;
to
wit
,
a
certaine
perceiving
of
Divinity
,
and
some
graines
of
honesty
and
civill
justice
,
which
notions
that
God
might
helpe
,
and
that
no
man
might
excuse
his
sinne
by
pretending
ignorance
,
God
hath
given
his
Law
written
by
man
,
which
Law
is
reduced
to
these
two
heads
:
To
loue
God
with
all
our
heart
,
and
with
all
our
strength
,
and
to
loue
our
neighbour
as
our selues
,
which
Law
with
great
terrour
hee
pronounced
in
a
voice
,
whose
accents
were
thunders
and
shining
with
flames
of
Lightning
,
that
the
people
might
understand
that
their
Lawgiver
was
armed
,
and
who
so
despised
his
commandements
should
not
escape
unpunished
;
this
dreadfull
clause
adjoyned
to
it
,
Cursed
is
he
that
continueth
not
in
all
things
,
which
are
contayned
in
the
booke
of
the
Law
to
doe
them
.
When
therefore
Man
by
nature
prone
unto
sinne
cannot
fulfill
these
Commandements
;
this
Law
were
nothing
else
then
the
torment
of
the
conscience
,
and
the
ministery
of
Death
,
had
not
God
according
to
his
mercy
releeved
Man
in
this
forlorne
estate
.
Hee
therefore
in
his
appoynted
time
prescribed
by
the
Prophets
,
sent
his
Sonne
the
everlasting
Word
,
the
wisedome
of
his
Father
,
whom
hee
begat
from
all
eternity
,
who
together
with
the
Father
and
the
Holy
Spirit
is
one
God
,
into
the
world
,
and
endued
him
with
humane
flesh
;
so
the
Word
was
made
flesh
,
and
God
in
vnity
of
person
assumed
humane
Nature
without
any
diminution
of
the
Divinity
,
or
mixture
of
the
Natures
;
for
it
was
requisite
that
the
Mediator
betwixt
God
and
Man
,
should
bee
God
and
Man
,
and
touch
both
extreames
by
the
Communion
of
Nature
.
In
this
Nature
of
Man
,
this
Sonne
of
God
,
our
Redeemer
finished
the
worke
of
our
Redemption
,
perfectly
fulfilling
the
Law
,
by
expiating
our
sins
by
his
Death
,
and
triumphing
over
Death
by
his
Resurrection
,
hee
is
the
Author
of
eternall
life
to
all
those
that
beleeue
in
him
:
Wherefore
as
the
Sinne
of
Adam
is
imputed
to
all
his
posterity
,
so
the
Righteousnesse
of
Christ
is
imputed
unto
all
those
who
by
the
Spirit
of
Adoption
and
faith
in
him
are
made
the
Sonnes
of
God
.
By
this
marke
Christian
Religion
is
discerned
,
and
distinguished
from
all
Religions
which
humane
reason
hath
invented
,
that
it
shewes
the
way
by
which
onely
we
haue
accesse
to
God
by
his
Sonne
who
is
the
Way
,
the
Truth
,
and
the
Life
;
that
is
,
the
true
way
to
life
:
And
though
God
inhabites
light
which
none
can
come
unto
,
yet
after
some
manner
hee
hath
made
himselfe
visible
in
his
Sonne
,
who
is
the
Image
of
God
invisible
,
and
God
with
us
,
whosoever
shall
endeavour
to
come
to
God
by
any
other
way
,
hee
shall
find
him
a
Iudge
and
not
a
Father
,
and
the
more
he
hasts
,
the
more
hee
erres
,
and
headlong
fals
into
a
certaine
ruine
.
To
the
finishing
of
this
worke
of
our
Redemption
,
the
person
of
the
Sonne
was
chosen
rather
,
than
the
person
of
the
Father
or
the
Holy
Ghost
,
for
if
the
Father
had
beene
made
Man
,
and
assumed
our
Fesh
,
there
had
beene
in
the
Trinity
two
Sonnes
,
one
by
eternall
Generation
,
and
another
by
Generation
in
Time
:
Neither
was
there
any
thing
more
agreeable
,
than
that
hee
who
was
the
Middle
in
the
persons
of
the
Trinity
,
should
also
be
the
Middle
betwixt
God
and
Man
,
and
bee
the
linke
and
tye
of
all
affinity
betwixt
heaven
and
earth
;
And
what
could
bee
more
apt
and
sutable
to
the
Wisedome
of
God
,
than
that
we
should
be
restored
into
the
Right
and
Degree
of
sonnes
,
by
him
who
is
the
onely
Sonne
of
God
,
and
that
God
should
renew
Man
by
the
same
Word
by
which
he
created
him
,
and
that
God
should
speake
unto
us
by
him
,
who
is
the
Eternall
Word
of
God
,
and
by
him
should
teach
us
true
wisedome
who
is
himselfe
the
wisedome
of
the
Father
.
This
is
that
Doctrine
which
is
called
the
Gospell
,
which
God
hath
left
as
a
pledge
in
his
Church
,
that
by
this
prerogatiue
it
should
bee
distinguished
from
the
rest
of
mankind
,
which
doctrine
he
hath
commanded
to
bee
published
throughout
all
the
world
,
by
his
Apostles
and
their
Successors
,
prescribing
,
that
those
who
joyne
themselues
to
the
Church
should
bee
baptized
In
the
name
of
the
Father
and
of
the
Sonne
and
of
the
Holy
Ghost
,
and
that
the
people
should
bee
instructed
in
the
faith
of
Christ
by
the
preaching
of
the
Gospell
,
by
which
to
the
Penitent
and
Beleeving
,
Remission
of
sinnes
and
everlasting
life
is
promised
,
and
that
the
faithfull
should
attend
the
second
comming
of
Christ
,
in
which
hee
shall
raise
up
the
dead
,
and
taking
into
his
knowledge
an
Account
of
all
Mans
actions
,
shall
render
unto
every
one
according
to
his
workes
.
By
the
Church
I
understand
not
onely
the
Church
under
the
new
Testament
,
which
is
called
the
Christian
Church
,
but
also
the
whole
Church
in
all
Ages
,
whose
beginning
is
deduced
from
Adam
,
and
which
shall
last
unto
the
End
of
the
World
;
for
the
Scripture
testifieth
,
that
the
Fathers
before
Christ
were
saved
by
faith
in
Christ
;
Abraham
rejoyced
to
see
my
day
and
hee
saw
it
,
Iohn
.
8.
And
Moses
preferred
the
reproach
of
Christ
to
the
treasures
of
Egypt
,
Heb.
11.
And
it
pleased
the
Father
to
reconcile
all
things
by
the
blood
of
the
Crosse
,
whether
they
were
things
in
Heaven
,
or
things
in
Earth
,
Col.
1.
And
there
is
no
man
of
sober
understanding
,
that
ever
yet
made
doubt
,
but
that
these
words
of
,
Things
in
heaven
,
did
comprehend
the
Patriarchs
and
the
Prophets
;
to
which
purpose
some
of
the
Ancients
haue
not
unaptly
applyed
an
Allegory
of
a
Branch
laden
with
Grapes
,
which
hanging
on
a
staffe
was
carried
on
two
mens
shoulders
,
by
him
that
went
formost
they
understood
the
Church
of
the
old
Testament
,
by
him
that
came
after
,
the
Church
of
the
new
Testament
,
and
by
the
branch
of
Grapes
,
Christ
himselfe
;
for
the
old
Church
saw
not
the
comming
of
Christ
,
because
it
went
before
in
order
of
Time
,
but
this
latter
hath
Christ
ever
before
her
eyes
and
beholds
him
come
:
Neverthelesse
the
Branch
of
Grapes
is
as
much
the
food
of
one
as
of
the
other
,
for
Christ
equally
unto
both
Churches
conveigheth
life
and
foode
spirituall
.
These
are
those
instructions
in
which
the
true
and
saving
knowledge
of
God
consisteth
;
a
knowledge
which
farre
transcends
all
other
Arts
and
Sciences
;
The
Sciences
are
all
either
contemplatiue
or
practicke
,
the
excellence
of
the
Contemplatiue
consists
in
these
three
things
,
the
Dignity
of
the
Subject
,
the
Certainty
of
the
Demonstrations
,
and
the
Perspicuity
of
the
Instructions
;
the
excellence
of
the
Practicke
consists
in
these
,
the
Excellence
of
the
End
,
the
Aptnesse
of
the
Meanes
,
and
the
Rules
to
attaine
that
End
.
In
Divinity
that
part
is
contemplatiue
,
which
treateth
of
the
nature
of
God
,
and
of
the
workes
of
Creation
,
Gubernation
,
and
Redemption
;
but
that
part
which
treateth
of
the
offices
of
Piety
towards
God
,
and
Charity
towards
our
Neighbour
is
practicall
;
for
although
in
this
there
bee
great
need
of
Contemplation
,
yet
all
this
Contemplation
is
directed
to
the
Practicke
,
in
one
as
in
the
other
,
Divinity
doth
infinitely
excell
all
Sciences
:
The
Subject
of
the
Part
contemplatiue
is
God
himselfe
,
betwixt
whom
and
the
body
of
Man
,
or
twixt
Lands
and
Chattles
,
the
Subiects
of
Law
and
Phisicke
there
is
no
comparison
,
but
in
certainty
it
wonderfully
transcends
them
all
:
For
whatsoever
the
Philosophers
doe
dispute
concerning
the
chiefe
or
principall
good
,
are
so
different
among
themselues
,
so
contrary
one
unto
another
,
that
their
chiefe
good
seemes
rather
to
bee
grounded
on
opinion
then
on
nature
.
Augustine
in
the
nineteenth
booke
of
the
Citty
of
God
,
reckons
up
out
of
Marcus
Varro
,
a
hundred
and
fourescore
disagreeing
opinions
of
Philosophers
concerning
their
Summum
Bonum
,
or
Chiefest
Good
;
and
Physicians
doe
rather
suspect
,
then
see
the
inward
affections
of
the
bodies
,
and
the
causes
of
diseases
;
and
hereupon
it
often
comes
to
passe
,
that
in
pretence
of
curing
the
diseased
,
officiously
they
kill
them
:
But
how
great
the
uncertainty
of
humane
Law
is
,
the
infinite
diversity
of
customes
and
countries
,
the
endlesse
discord
of
municipal
Rights
,
and
of
the
Roman
and
Barbarian
Lawes
,
doth
plainely
testifie
:
but
the
foundations
of
Divinity
stand
sure
and
unshaken
,
being
laid
by
the
hand
of
God
himselfe
,
and
are
more
firme
then
Heaven
or
Earth
:
The
Heaven
and
Earth
shall
passe
away
,
but
my
words
shall
not
passe
,
saith
God
himselfe
.
Neither
doth
it
any
thing
derogate
from
this
certainety
,
that
Men
in
the
busines
of
Religion
are
divided
into
so
many
Sects
,
and
dispute
with
such
contentious
heate
concerning
the
interpretation
of
the
Scripture
;
for
this
doth
not
arise
from
the
uncertainety
of
Gods
Word
,
but
from
the
pravity
of
Man
,
who
wilfully
doth
blind
his
owne
eyes
,
and
takes
delight
to
stumble
in
so
faire
a
way
,
subjecting
Religion
to
his
belly
,
and
by
depravation
of
the
most
certaine
things
,
with
full
Sailes
doth
fly
to
Avarice
or
Ambition
;
For
whosoever
will
not
destine
himselfe
to
a
peculiar
and
set
opinion
,
shall
find
in
the
Holy
Scripture
many
cleare
and
evident
sentences
,
wanting
no
Interpreter
which
abundantly
wil
suffice
him
both
for
faith
&
maners
.
I
confesse
in
the
Scriptures
there
are
many
things
full
of
obscurity
but
if
the
pious
student
shall
weigh
them
well
,
hee
shall
find
them
either
prophecies
or
figures
,
and
not
foundations
of
faith
or
of
the
nature
of
those
things
which
are
necessary
to
Salvation
;
for
God
by
plaine
and
easie
things
doth
instruct
us
to
Salvation
,
and
by
obscure
ones
doth
exercise
us
in
prayer
,
or
workes
in
us
sobriety
,
or
pulling
the
wings
of
our
curiositie
doth
retaine
us
in
the
bounds
of
modesty
:
And
this
must
bee
a
received
Maxim
,
that
the
least
knowledge
derived
from
the
word
of
God
,
is
more
excellent
then
the
exactest
knowledge
of
earthly
things
;
For
a
little
of
the
knowledge
of
God
faithfully
received
doth
abundantly
suffice
to
inflame
our
minds
with
the
loue
of
God
,
and
to
leade
our
liues
both
well
and
happily
.
The
End
Remaines
by
which
Divinity
,
whatsoever
there
is
of
Arts
or
Sciences
by
a
transcendent
Distance
doth
excell
;
For
the
Politicks
onely
ininforme
a
man
as
he
is
a
Citizen
,
the
Oeconomicks
as
hee
is
the
master
of
a
family
,
But
Divinitie
doth
instruct
him
as
hee
is
a
man
,
and
discourseth
not
of
the
parts
of
Life
but
of
the
Whole
,
neither
doth
it
propose
unto
it selfe
any
particular
or
subordinat
end
,
but
the
last
end
of
all
,
viz.
eternall
blessednesse
,
which
consisteth
in
an
vnion
with
God
,
to
which
end
it
is
requisite
that
other
Ends
and
our
whole
eourse
of
Life
should
be
obedient
,
vnles
peradventure
we
would
bee
carefull
of
our
life
in
some
little
portions
and
pieces
of
it
,
but
in
the
whole
be
vnthrifts
,
&
so
of
many
litles
(
as
we
thinke
wisely
laid
together
)
one
entire
folly
should
bee
made
,
and
there
would
bee
a
good
Lawyer
,
a
good
Physitian
,
a
good
Senator
,
but
a
bad
man
.
But
the
meanes
which
Divinitie
doth
vse
to
attaine
to
this
last
End
,
which
is
our
vnion
with
God
,
namely
Faith
in
Christ
and
the
studie
of
good
Workes
are
so
apt
,
so
certaine
,
so
well
knowen
,
that
no
doubt
is
to
bee
made
of
them
,
vnlesse
wee
would
make
a
doubt
of
the
promises
of
God
who
is
Truth
himselfe
.
Finally
the
knowledge
of
God
(
God
himselfe
recording
it
)
is
so
much
to
be
esteemed
,
that
though
to
glory
in
other
things
is
an
extreame
vanitie
and
the
first
point
of
folly
,
in
this
onely
God
would
haue
us
with
a
religious
pride
to
glory
,
in
our selues
;
For
thus
saith
he
in
the
ninth
of
Ieremy
,
Let
not
the
Wise
man
glory
in
his
Wisedome
,
neither
let
the
mighty
man
glory
in
his
might
,
let
not
a
rich
Man
glory
in
his
riches
,
but
let
him
that
glorifieth
,
glory
in
this
,
that
hee
vnderstandeth
and
knoweth
mee
,
that
I
am
the
Lord
who
excercise
Iudgement
and
Righteousnesse
on
the
Earth
.
Now
seeing
there
may
bee
gathered
from
the
knowledge
of
God
many
and
excellent
fruits
through
the
whole
course
of
our
life
,
this
is
aboue
all
the
most
principall
,
that
we
cannot
master
our
Corruptions
,
or
stop
our
desires
in
their
Careere
with
a
stronger
reyne
than
with
the
knowledge
of
God
;
For
hee
that
knows
God
,
knows
him
to
bee
a
searcher
of
the
secrets
of
the
heart
,
whose
eyes
cannot
bee
curtain'd
with
the
flattering
clouds
of
lying
or
hypocrisie
,
to
whom
Accounts
are
to
bee
given
of
every
idle
Word
;
wherefore
the
holy
Scripture
did
assigne
this
the
Cause
,
of
the
Wickednesse
of
the
sonnes
of
Heli
,
they
were
wicked
men
,
the
sonnes
of
Belial
not
knowing
the
Lord
,
and
Hosea
the
4.
Because
there
is
no
knowledge
of
God
in
the
Land
,
perjury
,
and
Lying
,
and
Stealing
,
and
committing
Adulterie
hath
broken
forth
,
and
bloud
toucheth
bloud
;
On
the
contrary
from
the
knowledge
of
God
arise
all
examples
of
Vertues
;
wich
Esay
witnesseth
,
Chap.
11.
They
shall
not
hurt
nor
destroy
in
all
my
holy
mountaine
,
for
the
Earth
shall
bee
full
of
the
knowledge
of
the
Lord
;
And
truly
a
holy
Man
who
considers
alwaies
,
that
God
beholds
him
,
will
so
liue
in
private
as
in
publicke
,
so
in
publicke
as
in
the
Temple
,
so
in
the
Temple
,
as
before
the
eyes
of
God
who
is
his
Iudge
,
his
Master
and
his
father
;
Neither
doth
Satan
open
a
wider
window
vnto
all
kind
of
vice
than
by
perswading
Men
that
God
looks
not
downe
on
things
so
low
;
For
then
a
deepe
sleepe
overwhelmes
the
Conscience
,
and
the
feare
of
the
Iudge
being
taken
off
,
the
barres
are
broken
and
Men
dare
doe
any
thing
,
running
headlong
into
all
kind
of
Villanie
,
although
restrain'd
a
little
by
the
power
of
the
law
or
by
the
feare
of
Infamy
.
Neither
is
the
knowledge
of
God
of
little
moment
in
chasing
from
vs
all
restlesse
Cares
,
in
calming
the
troubles
of
our
mind
,
and
in
silencing
the
tongues
of
Murmurers
;
For
hee
that
knowes
God
,
knowes
all
his
workes
to
bee
as
full
of
Iustice
as
of
providence
,
to
complaine
of
whose
providence
as
it
is
vnrighteous
,
so
to
oppose
it
,
is
not
onely
vnprofitable
,
but
Rash
and
Dangerous
;
And
hee
who
is
assured
that
God
so
workes
that
even
evills
themselues
doe
turne
to
Good
to
those
that
feare
him
,
doth
secure
himselfe
in
his
care
and
Loue
.
The
same
knowledge
of
God
is
greatly
profitable
in
teaching
vs
to
obserue
an
honest
and
profitable
vse
of
earthly
things
,
lest
by
an
vngratefull
oblivion
wee
bury
his
blessings
,
or
abuse
them
vnto
Riot
or
to
lust
,
or
resemble
the
beasts
that
drinke
of
the
River
never
thinking
of
the
fountaine
from
whence
those
waters
flow
;
For
hee
who
knowes
God
,
knowes
him
to
bee
the
Author
of
all
Good
things
,
and
in
that
title
doth
pay
homage
to
him
,
and
is
industriously
wary
lest
those
things
which
God
hath
given
vnto
vse
and
matter
of
thanksgiving
,
be
corrupted
by
ingratitude
or
abuse
.
What
shall
I
say
more
,
seeing
,
without
the
knowledge
of
God
it
is
impossible
for
vs
to
know
our selues
,
for
then
the
bubbles
of
our
Pride
sinke
downe
,
and
our
plumes
doe
fall
,
when
wee
looke
on
God
;
For
as
long
,
as
a
Man
lookes
on
himselfe
or
compares
himselfe
with
inferiour
things
,
hee
takes
himselfe
to
bee
a
creature
of
some
reckoning
,
and
applaudes
the
humour
,
overcome
with
a
vaine
and
flattering
opinion
of
his
strength
or
Wisedome
;
But
when
he
presents
himselfe
before
the
tribunall
seate
of
God
,
hee
is
presently
touch'd
with
an
apprehension
of
his
weakenesse
,
and
his
naturall
pollutions
and
deformities
present
themselues
before
him
,
and
is
invironed
with
so
great
a
Light
,
that
he
is
inforced
to
confesse
that
the
Light
of
his
Vnderstanding
is
but
vtter
darkenesse
;
In
the
same
manner
,
they
that
onely
behold
the
things
which
are
before
their
feete
,
beleeue
their
sight
is
good
and
cleere
enough
,
but
the
same
Men
when
they
behold
the
Sunne
,
haue
strait
their
eyes
so
blinded
that
they
are
compelled
to
confesse
,
that
the
sharpest
discretion
of
their
eye
is
both
darke
and
dull
,
when
it
turnes
it selfe
vnto
heavenly
things
.
Seeing
then
so
great
is
the
exellence
of
this
divine
knowledge
,
and
the
fruit
thereof
so
abundant
that
it
may
bee
extended
into
every
part
and
portion
of
our
life
:
I
cannot
but
here
lament
the
condition
of
humane
vnderstanding
which
in
trifling
things
doth
expresse
a
most
subtle
and
ingenious
Industry
,
but
in
the
knowledge
of
God
alone
,
doth
languish
in
a
drowsie
sloth
;
For
how
Rare
is
hee
that
disregardeth
not
these
sacred
studies
to
addict
himselfe
toi
things
that
tend
to
the
advantage
either
of
publcke
or
private
dignity
?
How
many
beate
their
braines
in
curing
the
bodies
and
skinnes
of
others
,
who
within
their
owne
,
haue
Dropsie
humours
?
How
many
sit
in
the
seate
of
Iudgement
to
decide
the
Differences
of
others
,
which
are
themselues
at
discord
with
God
,
and
consider
not
that
he
must
iudge
them
?
How
many
are
expert
in
the
Account
of
Numbers
and
Lines
,
whose
owne
lives
are
Irregular
as
being
altogether
without
the
knowledge
of
God
?
So
strange
besides
is
the
garbe
and
Condition
of
humane
things
,
that
we
preferre
delights
even
aboue
necessities
;
So
the
Confectmaker
is
valued
aboue
the
husband
man
,
and
wee
thinke
the
embroiderer
to
bee
a
more
Substantiall
fellow
then
the
Taylor
;
And
commonly
those
studies
are
more
esteemed
that
make
for
gaine
,
then
those
that
instill
into
our
minds
the
elements
of
divine
Wisedome
;
It
falls
out
with
these
,
what
Aristotle
reports
,
to
haue
befalne
the
suiters
of
Penelope
,
who
because
they
could
not
obtaine
the
Mistresse
,
enjoy'd
their
desires
with
her
Maides
;
For
the
Arts
are
the
handmaids
of
divine
Wisedome
,
neither
doe
they
deserue
a
place
in
the
Ranke
of
honest
diciplines
if
they
professe
not
themselues
to
bee
attendants
on
it
,
these
are
those
handmaids
which
the
Divine
Wisedome
sendeth
forth
,
as
it
is
recorded
in
the
ninth
of
the
Proverbs
.
Peradventure
some
peremptory
puny
will
heere
step
forth
and
to
depresse
Divinitie
beneath
other
Sciences
,
will
alleadge
that
it
is
subordinate
unto
them
,
and
that
it
borrows
of
them
many
things
,
as
Ornament
from
Rhetorick
,
Acutenesse
from
Logick
,
the
knowledge
of
the
chiefe
principles
from
the
Metaphysicks
,
the
nature
and
helpes
of
vertues
from
the
Ethicks
,
and
that
the
Student
in
Divinitie
,
after
hee
hath
received
the
headed
speares
from
Divinitie
,
doth
hurle
them
with
greater
force
and
certainety
with
the
armes
of
Philosophy
;
Finally
,
that
Divinitie
should
bee
vnarmed
and
unnerved
,
should
it
be
destitute
of
the
helpe
of
the
Arts.
But
they
who
breath
forth
these
empty
noises
,
doe
not
distinguish
Divinitie
from
the
Divine
,
that
is
the
Science
from
the
Man
;
As
when
the
Phisician
professeth
the
Art
of
Phisicke
onely
for
gaine
,
this
is
not
the
end
of
the
Art
but
of
the
Man
;
The
Divine
indeede
every
where
doth
search
and
collect
together
,
the
aides
and
ornaments
of
Eloquence
,
but
Divinitie
doth
not
therevpon
increase
either
in
excellence
or
Abundance
,
for
it
subsisteth
of
it selfe
and
needeth
not
the
aide
of
any
;
Neither
haue
those
Coryphaei
in
Divinitie
,
the
Prophets
and
Apostles
begg'd
these
ornaments
;
their
Simplicity
being
more
powerfull
than
all
Eloquence
,
and
their
Majestie
of
greater
vertue
than
all
acutenesse
of
Logick
or
Philosophy
;
As
the
chast
Matron
is
most
adorned
,
that
hath
on
no
ornaments
at
all
,
leaving
to
the
vnchast
or
the
vnbeautiful
,
their
false
and
artificiall
dresses
,
and
borrowed
Complexions
;
What
if
the
Iudge
doth
sell
his
purple
,
or
the
mercenary
Lawyer
the
braver
hee
is
cloath'd
,
doth
esteeme
his
tongue
at
the
deerer
rate
,
must
the
Taylor
therefore
advance
his
needle
aboue
the
law
?
One
Science
is
subordinate
vnto
another
,
when
it
borroweth
it's
principles
from
it
,
or
,
when
the
Conclusions
in
the
superiour
Science
,
are
made
the
principles
of
the
inferiour
,
so
the
Opticks
are
subordinate
to
Geometry
,
and
Musicke
to
Arithmetick
;
Or
when
the
End
of
one
Art
is
subordinate
to
the
End
of
another
,
So
the
Art
of
making
bridles
,
is
subordin'd
to
the
Art
of
Horse-manshippe
,
and
that
Art
is
subordinate
to
Military
Discipline
;
But
no
such
thing
is
to
bee
found
in
Divinity
.
But
if
the
Divine
doth
gather
some
of
the
more
graue
and
morall
sentences
out
of
the
writings
of
the
Philosophers
,
hee
doth
not
that
for
want
or
for
necessitie
,
but
to
set
a
blush
on
Christians
cheekes
,
who
by
their
prophane
life
dishonour
their
most
holy
profession
,
that
so
they
who
will
not
heare
God
,
may
heare
Men
,
endued
only
with
the
light
of
Reason
,
and
by
their
testimonies
and
accusations
may
bee
as
well
convinced
as
ashamed
.
But
neither
doe
wee
graunt
that
the
Divine
takes
these
things
from
the
Philosopher
either
by
intreaty
or
by
loane
,
seeing
he
doth
rather
force
them
from
him
as
from
an
vnlawfull
owner
,
for
whatsoever
sparks
there
are
of
Religion
in
the
whole
world
,
they
ought
to
bee
brought
to
the
Altar
of
God
,
and
whatsoever
instructions
there
are
that
Concerne
true
vertue
,
they
appertaine
to
his
Temple
,
no
otherwise
then
the
vessels
of
Gold
and
Silver
,
taken
from
the
Aegyptians
in
pretence
of
Loane
were
converted
after
to
the
building
of
the
Tabernacle
.
Hither
therefore
being
bound
let
vs
labour
with
wind
and
oares
,
and
to
arrive
to
this
knowledge
let
vs
plough
the
Deepes
of
this
present
World
,
with
sweating
industry
;
For
if
the
Philologer
when
from
the
Rubbish
of
Antiquitie
,
hee
finds
out
words
hoary
with
Age
and
covered
with
dust
,
or
when
he
expoundeth
supeeannuated
Customes
about
meates
or
habits
,
bee
heard
with
great
attention
and
applause
,
what
eares
and
Attention
should
wee
lend
to
them
,
who
vnfold
things
more
Ancient
than
heaven
it selfe
,
and
declare
the
Wisedome
of
the
Ancient
of
Dayes
,
drawen
not
from
the
defectiue
Cisterne
of
the
Critick
,
but
from
the
vnfaddom'd
deepes
of
the
Oracles
of
God
?
If
the
Lawyer
bee
heard
pleading
of
eaue-droppings
,
of
tenements
,
or
of
Wills
,
how
,
with
more
purged
eares
should
the
Divine
,
not
discoursing
of
drops
of
waters
,
but
of
the
fountaine
of
Life
it selfe
,
not
of
the
tenure
of
houses
,
but
of
the
liberty
of
the
Spirit
,
not
of
the
testament
of
dying
men
,
but
of
the
Will
of
the
living
God
?
Labour
after
this
then
,
you
that
haue
all
a
desire
to
bee
good
,
and
that
you
may
attaine
to
the
true
knowledge
of
God
,
endeavour
that
no
ill
affection
may
corrupt
,
or
wanton
saftnesse
may
degenerate
your
resolutions
;
for
if
the
Heathens
deferred
long
,
and
kept
at
the
doore
those
that
were
to
be
instructed
in
the
service
of
holy
things
,
if
they
were
not
admitted
into
Ceres
Temple
,
but
after
many
sighs
and
tedious
preparations
by
often
purifyings
;
what
manner
of
man
ought
he
to
be
,
whom
God
admits
into
the
Chancell
of
his
most
sacred
discipline
?
And
if
Aristotle
in
the
first
of
his
Ethicks
,
and
the
3.
Chap
▪
would
haue
his
hearer
of
civill
sciences
,
to
be
neither
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neither
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
young
in
age
or
manners
,
how
much
more
requisite
is
it
,
that
all
youthfull
heates
should
be
cooled
in
him
,
who
is
to
addresse
himselfe
to
that
Science
,
to
which
all
other
sciences
are
but
servants
?
Neverthelesse
wee
must
take
heed
,
lest
while
too
much
wee
employ
our selues
in
this
study
we
offend
God
by
our
sedulity
;
which
comes
to
passe
,
when
not
content
with
what
belongs
unto
salvation
,
wee
labour
in
things
unnecessary
,
and
by
a
prophane
curiositie
search
after
those
things
which
exceed
the
compasse
of
our
understanding
or
sobriety
:
For
as
heretofore
when
the
Law
was
published
,
there
were
bounds
set
round
about
the
Mountaine
,
which
it
was
death
to
breake
thorow
,
so
there
are
certaine
bounds
set
round
the
doctrine
of
the
Gospell
,
which
it
is
sacriledge
to
transgresse
:
A
religious
ignorance
is
better
then
a
curious
knowledge
;
and
as
the
fire
giueth
light
to
those
that
are
a
farre
off
,
warmeth
those
that
are
neerer
and
in
a
reasonable
distance
,
but
consumeth
those
that
approach
so
neere
to
touch
it
;
So
God
illustrates
all
with
some
light
,
yea
even
the
most
removed
from
salvation
,
but
those
that
are
admitted
neerer
,
he
warmes
them
with
his
loue
,
and
inspires
them
with
his
Spirit
,
but
who
with
a
wilfull
curiositie
intrude
themselues
,
and
even
dare
invade
him
,
he
overcomes
and
destroyes
them
with
amazements
,
Who
seeketh
after
Majestie
shall
bee
consumed
with
the
glory
of
it
.
This
corruption
beganne
in
Adam
,
affecting
that
knowledge
of
Good
and
Evill
which
onely
appertaineth
unto
God
;
wherefore
as
in
the
eating
of
the
Paschall
Lambe
,
the
Israelites
were
to
feed
onely
on
the
flesh
and
not
to
meddle
with
the
bones
;
so
in
the
doctrine
which
instructs
us
in
the
knowledge
of
God
,
wee
must
labour
after
those
things
which
serue
for
the
nourishment
of
our
soule
,
and
abstaine
from
those
which
by
their
hardnesse
would
breake
our
teeth
,
and
turne
the
edge
of
our
understanding
:
then
onely
in
the
knowledge
of
God
shall
we
obserue
a
meane
betwixt
an
affected
negligence
and
a
sawcie
curiositie
,
when
we
shall
referre
all
our
knowledge
and
meditation
to
piety
and
manners
,
and
to
the
loue
of
God
.
Le
Sr
de
la
Primaudaye
en
ses
Quatrains
.
L'aeuvre
excellent
des
cieux
,
&
l'entour
,
&
le
space
,
Rendent
leur
Architecte
admirable
à
tous
yeux
:
Mais
sa
divine
loy
restaurant
l'ame
en
mieux
,
L'esleue
sur
ce
tout
pour
voire
Dieu
face
à
face
.
The
glorious
Vault
,
and
fabricke
of
the
skies
,
Presents
their
wondrous
Maker
to
all
eyes
:
Whose
Law
divine
,
restoring
soules
by
grace
Mounts
them
o're
all
,
to
see
HIM
face
to
face
.
FINIS
.